Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Abhidhammapiṭake

论藏

Aṭṭhasālinī nāma

含义阐明（法集论义注）

Dhammasaṅgaṇī-aṭṭhakathā

法集论义注

Ganthārambhakathā

序言

Karuṇā [Pg.1] viya sattesu, paññā yassa mahesino;

Ñeyyadhammesu sabbesu, pavattittha yathāruci.

大仙之智慧，于诸有情犹如悲心；于一切所知法中，随欲而转。

Dayāya tāya sattesu, samussāhitamānaso;

Pāṭihīrāvasānamhi, vasanto tidasālaye.

因于彼对有情之悲悯，其心受激励；于神变示现完毕时，住于三十三天。

Pāricchattakamūlamhi, paṇḍukambalanāmake;

Silāsane sannisinno, ādiccova yugandhare.

于巴瑞恰达树(Pāricchattaka)下，坐于名为班杜甘巴拉(Paṇḍukambala)之石座上，犹如日临持双山(Yugandhara)。

Cakkavāḷasahassehi, dasahāgamma sabbaso;

Sannisinnena devānaṃ, gaṇena parivārito.

从一万个轮围世界，自十方而来；为安坐集会之天众所围绕。

Mātaraṃ pamukhaṃ katvā, tassā paññāya tejasā;

Abhidhammakathāmaggaṃ, devānaṃ sampavattayi.

以其母为首，凭借其智慧威力，为诸天众开示阿毗达摩(Abhidhamma)论道。

Tassa pāde namassitvā, sambuddhassa sirīmato;

Saddhammañcassa pūjetvā, katvā saṅghassa cañjaliṃ.

顶礼彼具祥瑞之正自觉者足，供养其正法，并对僧伽合掌。

Nipaccakārassetassa, katassa ratanattaye;

Ānubhāvena sosetvā, antarāye asesato.

凭借此于三宝所作恭敬之威力，令诸障碍枯竭无余。

Visuddhācārasīlena, nipuṇāmalabuddhinā;

Bhikkhunā buddhaghosena, sakkaccaṃ abhiyācito.

为具足清净戒行、智慧甚深无垢之觉音(Buddhaghosa)比丘所虔敬恳请。

Yaṃ [Pg.2] devadevo devānaṃ, desetvā nayato puna;

Therassa sāriputtassa, samācikkhi vināyako.

天中天为诸天众循理而说之法，导师复为舍利弗(Sāriputta)长老详尽开示。

Anotattadahe katvā, upaṭṭhānaṃ mahesino;

Yañca sutvāna so thero, āharitvā mahītalaṃ.

于阿耨达池(Anotatta)承事大仙；彼长老闻此法后，将其带到人间。

Bhikkhūnaṃ payirudāhāsi, iti bhikkhūhi dhārito;

Saṅgītikāle saṅgīto, vedehamuninā puna.

他为比丘们开示，比丘们如是受持；于结集时被诵出，复由维德哈(Vedeha)牟尼传承。

Tassa gambhīrañāṇehi, ogāḷhassa abhiṇhaso;

Nānānayavicittassa, abhidhammassa ādito.

此阿毗达摩，从其初始，即为深邃之智所数数通达，亦由种种理趣而绚烂多彩。

Yā mahākassapādīhi, vasīhiṭṭhakathā purā;

Saṅgītā anusaṅgītā, pacchāpi ca isīhi yā.

昔由大迦叶(Mahākassapa)等诸自在者所结集、再结集，其后复由诸仙人所结集之义注。

Ābhatā pana therena, mahindenetamuttamaṃ;

Yā dīpaṃ dīpavāsīnaṃ, bhāsāya abhisaṅkhatā.

此无上义注乃由摩哂陀(Mahinda)长老传来，是为该岛居民以其语言所编纂。

Apanetvā tato bhāsaṃ, tambapaṇṇinivāsinaṃ;

Āropayitvā niddosaṃ, bhāsaṃ tantinayānugaṃ.

去除其中铜鍱洲(Tambapaṇṇi)居民之语言，转译为无谬、随顺圣典理趣之语体。

Nikāyantaraladdhīhi, asammissaṃ anākulaṃ;

Mahāvihāravāsīnaṃ, dīpayanto vinicchayaṃ.

不与他部宗义相混，亦不杂乱，以阐明大寺(Mahāvihāra)住众之决择。

Atthaṃ pakāsayissāmi, āgamaṭṭhakathāsupi;

Gahetabbaṃ gahetvāna, tosayanto vicakkhaṇe.

我将汲取圣典与义注中之精要，阐明其义，以令智者欢喜。

Kammaṭṭhānāni sabbāni, cariyābhiññā vipassanā;

Visuddhimagge panidaṃ, yasmā sabbaṃ pakāsitaṃ.

一切业处、行、神通与观；此等皆已于《清净道论》(Visuddhimagga)中阐明。

Tasmā taṃ aggahetvāna, sakalāyapi tantiyā;

Padānukkamato eva, karissāmatthavaṇṇanaṃ.

是故，我将不引述该论，纵其含摄全部圣典，而仅依文句次第，作此义释。

Iti me bhāsamānassa, abhidhammakathaṃ imaṃ;

Avikkhittā nisāmetha, dullabhā hi ayaṃ kathāti.

如是，我宣说此阿毗达摩法，请专注谛听，此法实为难得。

Nidānakathā

绪论

Tattha [Pg.3] kenaṭṭhena abhidhammo? Dhammātirekadhammavisesaṭṭhena. Atirekavisesatthadīpako hettha ‘abhi’-saddo. ‘‘Bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti’’ (ma. ni. 3.384; saṃ. ni. 5.195) ‘‘abhikkantavaṇṇā’’tiādīsu (saṃ. ni. 1.1-2) viya. Tasmā yathā samussitesu bahūsu chattesu ceva dhajesu ca yaṃ atirekappamāṇaṃ visesavaṇṇasaṇṭhānañca chattaṃ, taṃ ‘aticchatta’nti vuccati, yo atirekappamāṇo nānāvirāgavaṇṇavisesasampanno ca dhajo so ‘atidhajo’ti vuccati, yathā ca ekato sannipatitesu bahūsu rājakumāresu ceva devesu ca yo jātibhogayasaissariyādisampattīhi atirekataro ceva visesavantataro ca rājakumāro so ‘atirājakumāro’ti vuccati, yo āyuvaṇṇaissariyayasasampattiādīhi atirekataro ceva visesavantataro ca devo so ‘atidevo’ti vuccati, tathārūpo brahmāpi ‘atibrahmā’ti vuccati, evameva ayampi dhammo dhammātirekadhammavisesaṭṭhena ‘abhidhammo’ti vuccati.

此处，阿毗达摩(abhidhamma)以何义而得名？以其超越诸法、殊胜诸法之义。于此，“阿毗”(abhi)一词意为超越和殊胜。如同“我等剧苦，有增无减”（《中部》3.384；《相应部》5.195）及“色泽超绝”（《相应部》1.1-2）等例。是故，譬如在众多伞与旗中，尺寸超常、色形殊胜之伞，称为“超伞”；尺寸超常、具足种种鲜明色彩之旗，称为“超旗”。又如在众多齐聚的王子与天人中，于出身、财富、名声、权势等成就上更为超越、殊胜之王子，称为“超王子”；于寿命、容貌、权势、名声等成就上更为超越、殊胜之天人，称为“超天人”；同理，如是之梵天亦称为“超梵天”。正是如此，此法亦因其超越诸法、殊胜诸法之义，而称为“阿毗达摩”。

Suttantañhi patvā pañcakkhandhā ekadeseneva vibhattā, na nippadesena; abhidhammaṃ patvā pana suttantabhājanīyaabhidhammabhājanīyapañhapucchakanayānaṃ vasena nippadesato vibhattā. Tathā dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, dvādasapadiko paccayākāro. Kevalañhi indriyavibhaṅge suttantabhājanīyaṃ natthi, paccayākāre ca pañhapucchakaṃ natthi. Suttantañca patvā cattāro satipaṭṭhānā ekadeseneva vibhattā, na nippadesena; abhidhammaṃ patvā pana tiṇṇampi nayānaṃ vasena nippadesatova vibhattā. Tathā cattāri sammappadhānāni, cattāro iddhipādā, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, cattāri jhānāni, catasso appamaññāyo, pañca sikkhāpadāni, catasso paṭisambhidā. Kevalañhettha sikkhāpadavibhaṅge suttantabhājanīyaṃ natthi. Suttantaṃ patvā ca ñāṇaṃ ekadeseneva vibhattaṃ na nippadesena; tathā kilesā. Abhidhammaṃ patvā pana ‘‘ekavidhena ñāṇavatthū’’tiādinā (vibha. 751) nayena mātikaṃ ṭhapetvā nippadesatova [Pg.4] vibhattaṃ. Tathā ekakato paṭṭhāya anekehi nayehi kilesā. Suttantaṃ patvā ca bhūmantaraparicchedo ekadeseneva vibhatto, na nippadesena; abhidhammaṃ pana patvā tiṇṇampi nayānaṃ vasena bhūmantaraparicchedo nippadesatova vibhatto. Evaṃ dhammātirekadhammavisesaṭṭhena abhidhammoti veditabbo.

在经藏中，五蕴只是部分地被分析，不是完全地被分析；而在阿毗达摩中，通过经分别(suttantabhājanīya)、阿毗达摩分别(abhidhammabhājanīya)和问答(pañhapucchaka)的方式，五蕴被完全地分析。十二处、十八界、四圣谛、二十二根、十二缘起支也是如此。只有在根的分析中没有经分别，在缘起的分析中没有问答。在经藏中，四念处只是部分地被分析，不是完全地被分析；而在阿毗达摩中，通过这三种方式被完全地分析。四正勤、四神足、七觉支、八圣道、四禅、四无量心、五学处、四无碍解也是如此。只有在学处的分析中没有经分别。在经藏中，智只是部分地被分析，不是完全地被分析；烦恼也是如此。而在阿毗达摩中，通过以“单一种类的智所依”(ekavidhena ñāṇavatthū)等方式建立论母（《分别论》751）后，智被完全地分析。同样地，烦恼也从单一到多种方式被分析。在经藏中，生存界的划分只是部分地被分析，不是完全地被分析；而在阿毗达摩中，通过三种方式，生存界的划分被完全地分析。因此，当知阿毗达摩是因其法义超胜与特异而得名。

Pakaraṇaparicchedato panesa dhammasaṅgaṇīvibhaṅgadhātukathāpuggalapaññattikathāvatthuyamakapaṭṭhānānaṃ sattannaṃ pakaraṇānaṃ vasena ṭhito. Ayamettha ācariyānaṃ samānakathā. Vitaṇḍavādī panāha – ‘kathāvatthu kasmā gahitaṃ? Nanu sammāsambuddhassa parinibbānato aṭṭhārasavassādhikāni dve vassasatāni atikkamitvā moggaliputtatissattherenetaṃ ṭhapitaṃ? Tasmā sāvakabhāsitattā chaḍḍetha na’nti. ‘Kiṃ pana chappakaraṇāni abhidhammo’ti? ‘Evaṃ na vadāmī’ti. ‘Atha kiṃ vadesī’ti. ‘Sattappakaraṇānī’ti. ‘Kataraṃ gahetvā satta karosī’ti? ‘Mahādhammahadayaṃ nāma atthi, etena saha sattā’ti. ‘Mahādhammahadaye apubbaṃ natthi, katipayāva pañhāvārā avasesā, kathāvatthunāva saddhiṃ sattā’ti. ‘No kathāvatthunā, mahādhātukathā nāma atthi, tāya saddhiṃ sattā’ti. ‘Mahādhātukathāyaṃ apubbaṃ natthi, appamattikāva tanti avasesā. Kathāvatthunāva saddhiṃ sattā’ti.

就诸论的划分而言，此阿毗达摩是依《法集论》(Dhammasaṅgaṇī)、《分别论》(Vibhaṅga)、《界论》(Dhātukathā)、《人施设论》(Puggalapaññatti)、《论事》(Kathāvatthu)、《双论》(Yamaka)和《发趣论》(Paṭṭhāna)这七部论而确立。这是诸位阿阇梨的共同说法。然而，诡辩者说道：“《论事》为什么被收录进来？难道不是在正等觉者般涅槃后二百一十八年，由目犍连子帝须长老(Moggaliputtatissatthera)确立的吗？因此，因其为弟子所说，应当舍弃。”“那么六部论典是阿毗达摩吗？”“我不是这么说的。”“那你怎么说？”“七部论典。”“你以哪一部凑成七部？”“有一部名为《大法心论》(Mahādhammahadaya)，和它一起就是七部了。”“《大法心论》里没有新内容，只有少数问答章节，只有与《论事》一起才是七部。”“不是与《论事》，有一部名为《大界论》(Mahādhātukathā)，和它一起才是七部。”“《大界论》里没有新内容，只剩下少量文句。只有与《论事》一起才是七部。”

Sammāsambuddho hi sattappakaraṇāni desento kathāvatthuṃ patvā yā esā puggalavāre tāva catūsu pañhesu dvinnaṃ pañcakānaṃ vasena aṭṭhamukhā vādayutti taṃ ādiṃ katvā sabbakathāmaggesu asampuṇṇabhāṇavāramattāya pāḷiyā mātikaṃ ṭhapesi. Sā panesā ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenāti. Āmantā. Yo saccikaṭṭho paramattho tato so puggalo upalabbhati saccikaṭṭhaparamatthenāti. Nahevaṃ vattabbe. Ājānāhi niggahaṃ…pe… puggalo nupalabbhati saccikaṭṭhaparamatthenāti. Āmantā. Yo saccikaṭṭho paramattho tato so puggalo nupalabbhati saccikaṭṭhaparamatthenāti. Nahevaṃ vattabbe. Ājānāhi niggahaṃ…pe…. Sabbattha puggalo upalabbhati sabbattha puggalo nupalabbhati, sabbadā puggalo upalabbhati sabbadā puggalo nupalabbhati, sabbesu puggalo upalabbhati sabbesu puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti (kathā. 15-16) evaṃ paṭhamaṃ vādaṃ nissāya [Pg.5] paṭhamaṃ niggahaṃ, dutiyaṃ nissāya dutiyaṃ …pe… aṭṭhamaṃ nissāya aṭṭhamaṃ niggahaṃ dassentena satthārā ṭhapitā. Iminā nayena sabbattha mātikāṭhapanaṃ veditabbaṃ. Taṃ panetaṃ mātikaṃ ṭhapento imaṃ disvā ṭhapesi – mama parinibbānato aṭṭhārasavassādhikānaṃ dvinnaṃ vassasatānaṃ matthake moggaliputtatissatthero nāma bhikkhu bhikkhusahassamajjhe nisinno sakavāde pañca suttasatāni paravāde pañcāti suttasahassaṃ samodhānetvā dīghanikāyappamāṇaṃ kathāvatthuppakaraṇaṃ bhājessatīti.

正等觉者在宣说七部论典时，讲到《论事》(Kathāvatthu)时，就在补特伽罗品中，就四个问题，以两组五法的方式，建立了八门论式，以此为始，在所有论道中，仅以相当于未满一诵分量的圣典，安立了论母。此论母是：“‘补特伽罗依真实究竟义可得吗？’‘是的。’‘彼真实究竟义，补特伽罗亦于其中依真实究竟义而可得吗？’‘不应如是说。须知折伏……（中略）……补特伽罗依真实究竟义不可得吗？’‘是的。’‘彼真实究竟义，补特伽罗亦于其中依真实究竟义而不可得吗？’‘不应如是说。须知折伏……（中略）……于一切处补特伽罗可得，于一切处补特伽罗不可得；于一切时补特伽罗可得，于一切时补特伽罗不可得；于一切法中补特伽罗可得，于一切法中补特伽罗不可得，皆依真实究竟义而言。’”（《论事》15-16）如是，导师依第一种论辩开示第一种折伏，依第二种……（中略）……依第八种开示第八种折伏而安立。应以此理趣了知一切论母的安立。导师在安立此论母时，预见到此事而安立：“我般涅槃(parinibbāna)后二百一十八年时，有名为目犍连子帝须(Moggaliputtatissa)的长老比丘，将坐于千名比丘之中，集合自宗五百经、他宗五百经，共一千经，编纂出一部量如《长部》的《论事》论典。”

Moggaliputtatissattheropi idaṃ pakaraṇaṃ desento na attano ñāṇena desesi, satthārā pana dinnanayena ṭhapitamātikāya desesi. Iti satthārā dinnanayena ṭhapitamātikāya desitattā sakalampetaṃ pakaraṇaṃ buddhabhāsitameva nāma jātaṃ. Yathā kiṃ? Yathā madhupiṇḍikasuttantādīni. Madhupiṇḍikasuttantasmiñhi bhagavā ‘‘yatonidānaṃ bhikkhu purisaṃ papañcasaññāsaṅkhā samudācaranti, ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ, esevanto rāgānusayāna’’nti (ma. ni. 1.202) mātikaṃ ṭhapetvā uṭṭhāyāsanā vihāraṃ pāvisi.

目犍连子帝须(Moggaliputtatissa)长老宣讲此论时，并非依凭自身之智，而是依照导师所传授之法与所安立之论母而宣讲。是故，由于是依照导师所传授之法与所安立之论母而宣讲，此整部论典确实堪称佛说。譬如《蜜丸经》(Madhupiṇḍikasutta)等。于《蜜丸经》中，世尊安立论母：“比丘，戏论想数以何为缘而转起于人？于此若无应欢喜、应称赞、应执著者，此即贪随眠之灭尽。”（《中部》1.202）说毕，即从座起身，进入精舍。

Dhammappaṭiggāhakā bhikkhū mahākaccānattheraṃ upasaṅkamitvā dasabalena ṭhapitamātikāya atthaṃ pucchiṃsu. Thero pucchitamattakeneva akathetvā dasabalassa apacitidassanatthaṃ ‘‘seyyathāpi āvuso puriso sāratthiko sāragavesī’’ti (ma. ni. 1.203) sāropamaṃ āharitvā sārarukkho viya bhagavā sākhāpalāsasadisā sāvakā, ‘‘so hāvuso bhagavā jānaṃ jānāti, passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato’’ti satthāraṃ thometvā punappunaṃ therehi yācito satthārā ṭhapitamātikāya atthaṃ vibhajitvā ‘‘ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha sace sabbaññutaññāṇena saddhiṃ saṃsandiyamānaṃ sameti gaṇheyyātha, no ce mā gaṇhitthā’’ti iminā adhippāyena ‘‘yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti vatvā uyyojesi.

领受法义的比丘们亲近摩诃迦旃延(Mahākaccāna)长老，询问十力者所安立论母的意义。长老没有立即回答，为表示对十力者的敬意，他引用树心之喻说：“贤友们，譬如有人需要心材，寻求心材……”（《中部》1.203），并开示世尊如同心材树，弟子如同枝叶。他赞叹导师说：“贤友们，那位世尊是知者、见者，是眼、是智、是法、是梵，是宣说者、开示者，义理的引导者，甘露的施予者，是法主、如来。”赞叹之后，经诸比丘再三请求，他才依据导师所安立的论母详细解释其义，并以此意趣嘱咐道：“具寿们，你们若愿意，当亲往世尊之处，再以此义请问。若此解说与一切知智相符顺，则当受持；若不相符，则勿受持。世尊如何为你们解说，你们当如是受持。”说后便遣送他们离开。

Te [Pg.6] satthāraṃ upasaṅkamitvā pucchiṃsu. Satthā dukkathitaṃ kaccānenāti avatvā suvaṇṇāliṅgaṃ ussāpento viya gīvaṃ unnāmetvā supupphitasatapattasassirikaṃ mahāmukhaṃ pūrento brahmassaraṃ nicchāretvā sādhu sādhūti therassa sādhukāraṃ datvā ‘‘paṇḍito, bhikkhave, mahākaccāno, mahāpañño bhikkhave mahākaccāno, maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākata’’nti (ma. ni. 1.205) āha.

他们走近导师请问。导师没有说：“迦旃延说得不好”，而是如举起金像般扬起颈项，圆满其庄严如盛开百瓣莲的大口，发出梵音，对长老赞叹道：“善哉，善哉！诸比丘，摩诃迦旃延是贤智者；诸比丘，摩诃迦旃延是大智慧者。诸比丘，你们若就此义来问我，我也会如摩诃迦旃延所解释的那样为你们解释。”

Evaṃ satthārā anumoditakālato paṭṭhāya ca pana sakalaṃ suttaṃ buddhabhāsitaṃ nāma jātaṃ. Ānandattherādīhi vitthāritasuttesupi eseva nayo. Evameva sammāsambuddho sattappakaraṇāni desento kathāvatthuṃ patvā vuttanayena mātikaṃ ṭhapesi. Ṭhapento ca pana imaṃ addasa –

如此，自从为导师所认可之时起，那整部经便被称为“佛语”。于阿难长老等人所详尽阐述的诸经中，此理亦然。同样地，正等觉者在开示七部论时，讲到《论事》(Kathāvatthu)，亦依前述之法确立了论母。在确立论母时，他预见到——

Mama parinibbānato aṭṭhārasavassādhikānaṃ dvinnaṃ vassasatānaṃ matthake moggaliputtatissatthero nāma bhikkhu bhikkhusahassamajjhe nisinno sakavāde pañca suttasatāni paravāde pañcāti suttasahassaṃ samodhānetvā dīghanikāyappamāṇaṃ kathāvatthuppakaraṇaṃ bhājessatīti.

于我般涅槃二百一十八年上，将有一位名为目犍连子帝须(Moggaliputtatissa)长老的比丘，于千比丘中就座，合集自宗五百论题、他宗五百论题，共一千论题，阐述与《长部》(Dīghanikāya)篇幅相当的《论事》一书。

Moggaliputtatissattheropi imaṃ pakaraṇaṃ desento na attano ñāṇena desesi, satthārā pana dinnanayena ṭhapitamātikāya desesi. Iti satthārā dinnanayena ṭhapitamātikāya desitattā sakalampetaṃ pakaraṇaṃ buddhabhāsitameva jātaṃ. Evaṃ kathāvatthunāva saddhiṃ satta pakaraṇāni abhidhammo nāma.

目犍连子帝须长老在开示此论时，并非依凭自身之智，而是依照导师所授之法及所立之论母而开示。是故，由于此论乃是依照导师所授之法及所立之论母而开示，此整部论亦确实成为“佛语”。如此，包含《论事》在内的七部论，总称为阿毗达摩。

Tattha dhammasaṅgaṇīpakaraṇe catasso vibhattiyo – cittavibhatti rūpavibhatti nikkheparāsi atthuddhāroti. Tattha kāmāvacarakusalato aṭṭha, akusalato dvādasa, kusalavipākato soḷasa, akusalavipākato satta, kiriyato ekādasa; rūpāvacarakusalato pañca, vipākato pañca, kiriyato pañca; arūpāvacarakusalato cattāri, vipākato cattāri, kiriyato cattāri; lokuttarakusalato cattāri, vipākato cattārīti ekūnanavuti cittāni cittavibhatti nāma. Cittuppādakaṇḍantipi etasseva nāmaṃ. Taṃ vācanāmaggato atirekachabhāṇavāraṃ, vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti.

在此，《法集论》(Dhammasaṅgaṇī)中有四种分别：心分别、色分别、总摄与义释。其中，欲界善心八种、不善心十二种、善异熟心十六种、不善异熟心七种、唯作心十一种；色界善心五种、异熟心五种、唯作心五种；无色界善心四种、异熟心四种、唯作心四种；出世间善心四种、异熟心四种，共八十九心，名为心分别。此亦名为“心生品”(Cittuppādakaṇḍa)。依诵读之道，其篇幅超过六诵品；然若详细展开，则无量无边。

Tadanantaraṃ [Pg.7] ekavidhena duvidhenātiādinā nayena mātikaṃ ṭhapetvā vitthārena vibhajitvā dassitā rūpavibhatti nāma. Rūpakaṇḍantipi etasseva nāmaṃ. Taṃ vācanāmaggato atirekadvibhāṇavāraṃ. Vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti.

其后，依“一种、二种”等方法建立论母后，详细分别开示的，名为色分别。此亦名为“色品”(Rūpakaṇḍa)。依诵读之道，其篇幅超过二诵品；然若详细展开，则无量无边。

Tadanantaraṃ mūlato khandhato dvārato bhūmito atthato dhammato nāmato liṅgatoti evaṃ mūlādīhi nikkhipitvā desito nikkheparāsi nāma. So –

其后，从根、蕴、门、地、义、法、名、相，如是依诸根等加以总摄而说示的，名为总摄。彼即：

Mūlato khandhato cāpi, dvārato cāpi bhūmito;

Atthato dhammato cāpi, nāmato cāpi liṅgato;

Nikkhipitvā desitattā, nikkhepoti pavuccati.

从根与蕴，从门与地；从义与法，从名与相；因总摄而说示，故称为“总摄”。

Nikkhepakaṇḍantipi tasseva nāmaṃ. Taṃ vācanāmaggato timattabhāṇavāraṃ. Vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti.

此亦名为“总摄品”(Nikkhepakaṇḍa)。依诵读之道，其篇幅约为三诵品；然若详细展开，则无量无边。

Tadanantaraṃ pana tepiṭakassa buddhavacanassa atthuddhārabhūtaṃ yāva saraṇadukā nikkhittaṃ aṭṭhakathākaṇḍaṃ nāma. Yato mahāpakaraṇiyā bhikkhū mahāpakaraṇe gaṇanacāraṃ asallakkhentā gaṇanacāraṃ samānenti. Taṃ vācanāmaggato dvimattabhāṇavāraṃ. Vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti.

其后，则有名为“义注品”(Aṭṭhakathākaṇḍa)者，其为三藏佛语之义理纲要，所说乃至“归依二法”。由于精通《大论》(Mahāpakaraṇa)的比丘们于《大论》中未能辨明计数之法，故依此品而令计数之法得以齐整。依诵读之道，其篇幅约为二诵品；然若详细展开，则无量无边。

Iti sakalampi dhammasaṅgaṇīpakaraṇaṃ vācanāmaggato atirekaterasamattabhāṇavāraṃ. Vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti. Evametaṃ –

如是，《法集论》全论，依诵读之法，有十三诵品余。然若广为分别，则无量无边。

Cittavibhatti rūpañca, nikkhepo atthajotanā;

Gambhīraṃ nipuṇaṃ ṭhānaṃ, tampi buddhena desitaṃ.

心分别、色分别，总摄与义释；甚深精微之理，亦由佛陀所宣演。

Tadanantaraṃ vibhaṅgappakaraṇaṃ nāma. Taṃ khandhavibhaṅgo āyatanavibhaṅgo dhātuvibhaṅgo saccavibhaṅgo idriyavibhaṅgo paccayākāravibhaṅgo satipaṭṭhānavibhaṅgo sammappadhānavibhaṅgo iddhipādavibhaṅgo bojjhaṅgavibhaṅgo maggaṅgavibhaṅgo jhānavibhaṅgo appamaññāvibhaṅgo sikkhāpadavibhaṅgo paṭisambhidāvibhaṅgo ñāṇavibhaṅgo khuddakavatthuvibhaṅgo dhammahadayavibhaṅgoti aṭṭhārasavidhena vibhattaṃ.

此后为《分别论》。其分别为十八种：蕴分别、处分别、界分别、谛分别、根分别、缘起分别、念住分别、正勤分别、神足分别、觉支分别、道支分别、禅那分别、无量分别、学处分别、无碍解分别、智分别、小事分别、法心分别。

Tattha [Pg.8] khandhavibhaṅgo suttantabhājanīyaabhidhammabhājanīyapañhapucchakānaṃ vasena tidhā vibhatto. So vācanāmaggato pañcamattabhāṇavāro, vitthāriyamāno pana ananto aparimāṇo hoti. Tato paraṃ āyatanavibhaṅgādayopi eteheva tīhi nayehi vibhattā. Tesu āyatanavibhaṅgo vācanāmaggato atirekabhāṇavāro, dhātuvibhaṅgo dvimattabhāṇavāro. Tathā saccavibhaṅgo. Indriyavibhaṅge suttantabhājanīyaṃ natthi; vācanāmaggato panesa atirekabhāṇavāramatto. Paccayākāravibhaṅgo chamattabhāṇavāro, pañhapucchakaṃ panettha natthi. Satipaṭṭhānavibhaṅgo atirekabhāṇavāramatto; tathā sammappadhāna iddhipādabojjhaṅgamaggaṅgavibhaṅgā. Jhānavibhaṅgo dvibhāṇavāramatto, appamaññāvibhaṅgo atirekabhāṇavāramatto. Sikkhāpadavibhaṅgepi suttantabhājanīyaṃ natthi; vācanāmaggato panesa atirekabhāṇavāramatto; tathā paṭisambhidāvibhaṅgo. Ñāṇavibhaṅgo dasavidhena vibhatto; vācanāmaggato panesa timattabhāṇavāro. Khuddakavatthuvibhaṅgopi dasavidhena vibhatto; vācanāmaggato panesa timattabhāṇavāro. Dhammahadayavibhaṅgo tividhena vibhatto; vācanāmaggato panesa atirekadvibhāṇavāramatto. Sabbepi vitthāriyamānā anantā aparimāṇā honti. Evametaṃ vibhaṅgappakaraṇaṃ vācanāmaggato pañcatiṃsamattabhāṇavāraṃ; vitthārato pana anantamaparimāṇaṃ hoti.

其中，蕴分别依经分判、阿毗达摩分判及问答三种方式划分。依诵习方式，其篇幅大约为五诵品；但若详细展开，则无量无边。此后，处分别等亦依此三种方式划分。其中，处分别依诵习方式，篇幅超过一诵品；界分别的篇幅大约为二诵品；谛分别亦复如是。根分别中没有经分判；但依诵习方式，其篇幅大约超过一诵品。缘起分别大约有六诵品，其中没有问答。念住分别的篇幅大约超过一诵品；正勤、神足、觉支、道支诸分别亦复如是。禅那分别的篇幅大约为二诵品，无量分别的篇幅大约超过一诵品。学处分别中亦无经分判；但依诵习方式，其篇幅大约超过一诵品；无碍解分别亦复如是。智分别分为十种；依诵习方式，其篇幅大约为三诵品。小事分别亦分为十种；依诵习方式，其篇幅大约为三诵品。法心分别分为三种；依诵习方式，其篇幅大约超过二诵品。所有这些若详细展开，皆无量无边。如是，此《分别论》论典，依诵习方式，其篇幅大约为三十五诵品；但若详细展开，则无量无边。

Tadanantaraṃ dhātukathāpakaraṇaṃ nāma. Taṃ saṅgaho asaṅgaho, saṅgahitena asaṅgahitaṃ, asaṅgahitena saṅgahitaṃ, saṅgahitena saṅgahitaṃ, asaṅgahitena asaṅgahitaṃ; sampayogo vippayogo, sampayuttena vippayuttaṃ, vippayuttena sampayuttaṃ, sampayuttena sampayuttaṃ, vippayuttena vippayuttaṃ; saṅgahitena sampayuttaṃ vippayuttaṃ; sampayuttena saṅgahitaṃ asaṅgahitaṃ, asaṅgahitena sampayuttaṃ vippayuttaṃ, vippayuttena saṅgahitaṃ asaṅgahitanti cuddasavidhena vibhattaṃ. Taṃ vācanāmaggato atirekachabhāṇavāramattaṃ, vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti.

此后，是名为《界说论》(Dhātukathāpakaraṇa)的论典。它分为十四种：摄与不摄，以摄者不摄，以不摄者摄，以摄者摄，以不摄者不摄；相应与不相应，以相应者不相应，以不相应者相应，以相应者相应，以不相应者不相应；以摄者相应与不相应；以相应者摄与不摄，以不摄者相应与不相应，以不相应者摄与不摄。依照诵习方式，其篇幅超过六诵品；若详细展开，则是无量无边的。

Tadanantaraṃ puggalapaññatti nāma. Sā ‘‘khandhapaññatti āyatanapaññatti dhātupaññatti saccapaññatti indriyapaññatti puggalapaññattī’’ti chabbidhena vibhattā. Sā vācanāmaggato atirekapañcabhāṇavārā; vitthāriyamānā pana anantā aparimāṇāva hoti.

此后，是名为《人施设论》(Puggalapaññatti)的论典。它分为六种：蕴施设、处施设、界施设、谛施设、根施设、人施设。依照诵习方式，其篇幅超过五诵品；若详细展开，则是无量无边的。

Tadanantaraṃ [Pg.9] kathāvatthuppakaraṇaṃ nāma. Taṃ sakavāde pañca suttasatāni paravāde pañcāti suttasahassaṃ samodhānetvā vibhattaṃ. Taṃ vācanāmaggato idāni potthake likhitaṃ aggahetvā saṅgītiāropitanayena dīghanikāyappamāṇaṃ, vitthāriyamānaṃ pana anantamaparimāṇaṃ hoti.

此后，是名为《论事》(Kathāvatthuppakaraṇa)的论典。它汇集了自宗五百个论题和异宗五百个论题，共一千个论题，并据此划分。依照诵习方式，若不计入现行书本所载，而依结集所诵习之方式，其篇幅则与《长部》(Dīghanikāya)相当；但若详细展开，则是无量无边的。

Tadanantaraṃ yamakaṃ nāma. Taṃ mūlayamakaṃ khandhayamakaṃ āyatanayamakaṃ dhātuyamakaṃ saccayamakaṃ saṅkhārayamakaṃ anusayayamakaṃ cittayamakaṃ dhammayamakaṃ indriyayamakanti dasavidhena vibhattaṃ. Taṃ vācanāmaggato vīsabhāṇavārasataṃ, vitthārato pana anantamaparimāṇaṃ hoti.

此后，是名为《双论》(Yamaka)的论典。它分为十种：根本双、蕴双、处双、界双、谛双、行双、随眠双、心双、法双、根双。依照诵习方式，其篇幅为一百二十诵品；若详细展开，则是无量无边的。

Tadanantaraṃ mahāpakaraṇaṃ nāma. Paṭṭhānantipi tasseva nāmaṃ. Taṃ hetupaccayo ārammaṇapaccayo adhipatipaccayo anantarapaccayo samanantarapaccayo sahajātapaccayo aññamaññapaccayo nissayapaccayo upanissayapaccayo purejātapaccayo pacchājātapaccayo āsevanapaccayo kammapaccayo vipākapaccayo āhārapaccayo indriyapaccayo jhānapaccayo maggapaccayo sampayuttapaccayo vippayuttapaccayo atthipaccayo natthipaccayo vigatapaccayo avigatapaccayoti. Paccayavasena tāva catuvīsatividhena vibhattaṃ.

其后，是名为《大论》(Mahāpakaraṇa)的论典，亦名《发趣论》(Paṭṭhāna)。该论首先依缘而分为二十四种：因缘、所缘缘、增上缘、无间缘、等无间缘、俱生缘、相互缘、依止缘、亲依止缘、前生缘、后生缘、重复缘、业缘、异熟缘、食缘、根缘、禅那缘、道缘、相应缘、不相应缘、有缘、无有缘、离去缘、非离去缘。

Imasmiṃ pana ṭhāne paṭṭhānaṃ samānetabbaṃ. Kusalattikādayo hi dvāvīsati tikā, nāma hetū dhammā nahetū dhammā…pe… saraṇā dhammā araṇā dhammāti ime sataṃ dukā. Aparepi vijjābhāgino dhammā avijjābhāgino dhammā…pe… khaye ñāṇaṃ, anuppāde ñāṇanti dvācattālīsa suttantikadukā nāma. Tesu dvāvīsati tikā sataṃ dukāti ayaṃ āhaccabhāsitā jinavacanabhūtā sabbaññubuddhena desitā sattannaṃ pakaraṇānaṃ mātikā nāma.

于此，应总说《发趣论》。诚然，有善法等二十二种三法聚，以及一百种二法聚，即“因法、非因法”……乃至“有诤法、无诤法”。此外，尚有“明分法、无明分法”……乃至“灭尽智、无生智”等四十二种经教二法聚。其中，此二十二种三法聚与一百种二法聚，乃胜者之言，由一切智佛亲口宣说，名为七部论之母藏。

Athāpare dvācattālīsa suttantikadukā kutopabhavā kena ṭhapitā kena desitāti? Dhammasenāpatisāriputtattherappabhavā, tena ṭhapitā, tena desitāti. Ime ṭhapento pana thero na sāmukkaṃsikena attano ñāṇena ṭhapesi. Ekuttariyaṃ pana ekanipātadukanipātasaṅgīti dasuttarasuttantehi samodhānetvā ābhidhammikattherānaṃ suttantaṃ patvā akilamatthaṃ ṭhapitā. Te panete ekasmiṃ nikkhepakaṇḍeyeva matthakaṃ [Pg.10] pāpetvā vibhattā. Sesaṭṭhānesu yāva saraṇadukā abhidhammo vibhatto.

然则，其余四十二种经教二法聚从何而生？由谁确立？由谁宣说？此乃源自法将舍利弗(Sāriputta)尊者，由彼确立，由彼宣说。然长老确立此等时，并非依于自己独创之智，而是将《增支部》(Aṅguttara Nikāya)中的《一集》、《二集》等，与《十上经》(Dasuttara Sutta)进行总合，并依循阿毗达摩(Abhidhamma)诸长老的经教，为易于了知而确立。此等法聚仅于一摄略品中究竟抉择。在其余部分，阿毗达摩的阐述则至有诤二法聚为止。

Sammāsambuddhena hi anulomapaṭṭhāne dvāvīsati tike nissāya tikapaṭṭhānaṃ nāma niddiṭṭhaṃ. Sataṃ duke nissāya dukapaṭṭhānaṃ nāma niddiṭṭhaṃ. Tato paraṃ dvāvīsati tike gahetvā dukasate pakkhipitvā dukatikapaṭṭhānaṃ nāma dassitaṃ. Tato paraṃ dukasataṃ gahetvā dvāvīsatiyā tikesu pakkhipitvā tikadukapaṭṭhānaṃ nāma dassitaṃ. Tike pana tikesuyeva pakkhipitvā tikatikapaṭṭhānaṃ nāma dassitaṃ. Duke ca dukesuyeva pakkhipitvā dukadukapaṭṭhānaṃ nāma dassitaṃ. Evaṃ –

实则，正等觉者在顺发趣中，依二十二种三法组，阐释了名为“三法组发趣”；依百种二法组，阐释了名为“二法组发趣”。其后，取二十二种三法组，放入百种二法组中，开示了名为“二三法组发趣”；其后，取百种二法组，放入二十二种三法组中，开示了名为“三二法组发趣”；又将三法组仅放入三法组中，开示了名为“三三法组发趣”；以及将二法组仅放入二法组中，开示了名为“二二法组发趣”。如是——

Tikañca paṭṭhānavaraṃ dukuttamaṃ,Dukatikañceva tikadukañca;

Tikatikañceva dukadukañca,Cha anulomamhi nayā sugambhīrāti. (paṭṭhā. 1.1.39);

殊胜三法组发趣，至上二法组发趣，二三法组发趣，以及三二法组发趣，三三法组发趣，以及二二法组发趣，顺发趣中有此六门，甚深微妙。

Paccanīyapaṭṭhānepi dvāvīsatitike nissāya tikapaṭṭhānaṃ nāma. Dukasataṃ nissāya dukapaṭṭhānaṃ nāma. Dvāvīsatitike dukasate pakkhipitvā dukatikapaṭṭhānaṃ nāma. Dukasataṃ dvāvīsatiyā tikesu pakkhipitvā tikadukapaṭṭhānaṃ nāma. Tike tikesuyeva pakkhipitvā tikatikapaṭṭhānaṃ nāma. Duke dukesuyeva pakkhipitvā dukadukapaṭṭhānaṃ nāmāti paccanīyepi chahi nayehi paṭṭhānaṃ niddiṭṭhaṃ. Tena vuttaṃ –

在逆发趣中，也依二十二种三法组，名为“三法组发趣”；依百种二法组，名为“二法组发趣”；将二十二种三法组放入百种二法组中，名为“二三法组发趣”；将百种二法组放入二十二种三法组中，名为“三二法组发趣”；将三法组仅放入三法组中，名为“三三法组发趣”；将二法组仅放入二法组中，名为“二二法组发趣”。如此，在逆发趣中也以六门阐释了发趣。因此说：——

Tikañca paṭṭhānavaraṃ dukuttamaṃ,Dukatikañceva tikadukañca;

Tikatikañceva dukadukañca,Cha paccanīyamhi nayā sugambhīrāti. (paṭṭhā. 1.1.44);

殊胜三法组发趣，至上二法组发趣，二三法组发趣，以及三二法组发趣，三三法组发趣，以及二二法组发趣，逆发趣中有此六门，甚深微妙。

Tato paraṃ anulomapaccanīyepi eteneva upāyena cha nayā dassitā. Tenāha –

其后，在顺逆发趣中，也以同样的方法开示了六门。因此说：——

Tikañca paṭṭhānavaraṃ dukuttamaṃ,Dukatikañceva tikadukañca;

Tikatikañceva dukadukañca,Cha anulomapaccanīyamhi nayā sugambhīrāti. (paṭṭhā. 1.1.48);

殊胜三法组发趣，至上二法组发趣，二三法组发趣，以及三二法组发趣，三三法组发趣，以及二二法组发趣，顺逆发趣中有此六门，甚深微妙。

Tadanantaraṃ [Pg.11] paccanīyānulomepi eteheva chahi nayehi niddiṭṭhaṃ. Tenāha –

此后，在逆顺发趣中，也即以此六门作了阐释。因此说：——

Tikañca paṭṭhānavaraṃ dukuttamaṃ,Dukatikañceva tikadukañca;

Tikatikañceva dukadukañca,Cha paccanīyānulomamhi nayā sugambhīrāti. (paṭṭhā. 1.1.52);

殊胜三法组发趣，至上二法组发趣；二三法组发趣，以及三二法组发趣；三三法组发趣，以及二二法组发趣，逆顺发趣中六法门，其义极为甚深。

Evaṃ anulome cha paṭṭhānāni, paṭilome cha, anulomapaccanīye cha, paccanīyānulome cha paṭṭhānānīti idaṃ catuvīsatisamantapaṭṭhānasamodhānaṃ paṭṭhānaṃ mahāpakaraṇaṃ nāma.

如是，顺中有六发趣，逆中有六发趣，顺逆中有六发趣，逆顺中亦有六发趣。此遍摄二十四发趣之总集，名为发趣大论。

Idāni imassa abhidhammassa gambhīrabhāvavijānanatthaṃ cattāro sāgarā veditabbā – saṃsārasāgaro, jalasāgaro, nayasāgaro, ñāṇasāgaroti. Tattha saṃsārasāgaro nāma –

今为理解此阿毗达摩的甚深性，应当知道有四种海——轮回海、水海、理海、智海。其中，所谓轮回海——

Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatīti.

蕴与界处之次第，相续不断名轮回。

Evaṃ vuttaṃ saṃsāravaṭṭaṃ. Svāyaṃ yasmā imesaṃ sattānaṃ uppattiyā purimā koṭi na paññāyati ettakānañhi vassasatānaṃ vā vassasahassānaṃ vā vassasatasahassānaṃ vā, kappasatānaṃ vā kappasahassānaṃ vā kappasatasahassānaṃ vā matthake sattā uppannā, tato pubbe nāhesunti vā, asukassa nāma rañño kāle uppannā, asukassa buddhassa kāle uppannā tato pubbe nāhesunti vā, ayaṃ paricchedo natthi; ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosi atha pacchā samabhavī’’ti (a. ni. 10.61) iminā pana nayena saṃsārasāgaro anamataggova.

如是所说之轮回。此（轮回）因为这些众生的生起，其最初际不可知，无法知道众生是否在经过百岁、千岁、十万岁，或百劫、千劫、十万劫之后才出现，且在此之前并不存在；亦无法知道众生是否是在某位国王或某位佛陀的时代才出现，且在此之前并不存在。此等界限皆不存在。“诸比丘，无明的最初际不可知，亦无法知道在此之前无明不存在，之后才生起。”（《增支部》10.61）依此道理，轮回海确实是无始的。

Mahāsamuddo pana jalasāgaro nāmāti veditabbo. So caturāsītiyojanasahassagambhīro. Tattha udakassa āḷhakasatehi vā āḷhakasahassehi vā āḷhakasatasahassehi vā pamāṇaṃ nāma natthi[Pg.12]. Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchati. Ayaṃ jalasāgaro nāma.

大洋即名为水海，当知。其深八万四千由旬。其中水量，用百斛、千斛或十万斛皆无法衡量。实则，其计为无数、无量之大水蕴。此即所谓水海。

Katamo nayasāgaro? Tepiṭakaṃ buddhavacanaṃ. Dvepi hi tantiyo paccavekkhantānaṃ saddhāsampannānaṃ pasādabahulānaṃ ñāṇuttarānaṃ kulaputtānaṃ anantaṃ pītisomanassaṃ uppajjati. Katamā dve? Vinayañca abhidhammañca. Vinayadharabhikkhūnañhi vinayatantiṃ paccavekkhantānaṃ dosānurūpaṃ sikkhāpadapaññāpanaṃ nāma – imasmiṃ dose imasmiṃ vītikkame idaṃ nāma hotīti sikkhāpadapaññāpanaṃ – aññesaṃ avisayo, buddhānameva visayoti. Uttarimanussadhammapeyyālaṃ paccavekkhantānaṃ nīlapeyyālaṃ paccavekkhantānaṃ sañcarittapeyyālaṃ paccavekkhantānaṃ anantaṃ pītisomanassaṃ uppajjati. Ābhidhammikabhikkhūnampi khandhantaraṃ āyatanantaraṃ dhātvantaraṃ indriyantaraṃ balabojjhaṅgakammavipākantaraṃ rūpārūpaparicchedaṃ saṇhasukhumadhammaṃ gaganatale tārakarūpāni gaṇhanto viya rūpārūpadhamme pabbaṃ pabbaṃ koṭṭhāsaṃ koṭṭhāsaṃ katvā vibhajanto dassesi vata no satthāti abhidhammatantiṃ paccavekkhantānaṃ anantaṃ pītisomanassaṃ uppajjati.

何为法海？即是佛陀言教的三藏。当具足信心、充满净信、智慧第一的良家子审察此二圣典时，会生起无量的喜悦与快乐。是哪两者呢？即律(Vinaya)与阿毗达摩(Abhidhamma)。持律比丘审察律藏时，念及：“随过失而制定学处——于此过失、此违犯中，制定此学处——此非他人之领域，唯是诸佛之领域。”当他们审察〈增上人法篇〉、〈青篇〉、〈行媒篇〉时，会生起无量的喜悦与快乐。阿毗达摩比丘审察阿毗达摩圣典时，亦念及：“我等导师诚然已开示了蕴、处、界、根、力、觉支、业与业报之差别，色与无色之分别等微细精妙之法，犹如在天空中数算星辰一般，将色法与无色法一节一节、一部分一部分地加以剖析！”由是生起无量的喜悦与快乐。

Evaṃ uppattiyā panassa idaṃ vatthupi veditabbaṃ – mahāgatigamiyatissadattatthero kira nāma mahābodhiṃ vandissāmīti paratīraṃ gacchanto nāvāya uparitale nisinno mahāsamuddaṃ olokesi. Athassa tasmiṃ samaye neva paratīraṃ paññāyittha, na orimatīraṃ, ūmivegappabhedasamuggatajalacuṇṇaparikiṇṇo pana pasāritarajatapaṭṭasumanapupphasantharasadiso mahāsamuddova paññāyittha. So kiṃ nu kho mahāsamuddassa ūmivego balavā udāhu catuvīsatippabhede samantapaṭṭhāne nayamukhaṃ balavanti cintesi. Athassa mahāsamudde paricchedo paññāyati – ayañhi heṭṭhā mahāpathaviyā paricchinno, upari ākāsena, ekato cakkavāḷapabbatena, ekato velantena paricchinno; samantapaṭṭhānassa pana paricchedo na paññāyatīti saṇhasukhumadhammaṃ paccavekkhantassa balavapīti uppannā. So pītiṃ vikkhambhetvā vipassanaṃ vaḍḍhetvā yathānisinnova sabbakilese khepetvā aggaphale arahatte patiṭṭhāya udānaṃ udānesi –

关于此（法）的生起，也应知晓这个故事：据说，大伽提伽弥亚帝萨达多(Mahāgatigāmiya-Tissadatta)长老为顶礼大菩提树而前往彼岸，他坐在船的上层眺望大海。那时，他既不见彼岸，亦不见此岸，只见大海被巨浪冲击而激起的水沫所覆盖，犹如铺开的银盘与素馨花。他想：“究竟是大海的波涛之力强大，还是二十四缘的发趣法门更为强大？”于是他了知大海是有界限的——其下方以大地为界，上方以天空为界，一边以轮围山(cakkavāḷapabbata)为界，另一边以海岸为界；而《发趣论》是没有界限的。如此思惟微细之法时，他生起了强烈的喜悦。他镇伏喜悦，增长观(vipassanā)，就在那坐姿中，断尽一切烦恼，安住于最高的阿罗汉果，然后发出自说语：

Attheva [Pg.13] gambhīragataṃ sudubbudhaṃ,Sayaṃ abhiññāya sahetusambhavaṃ;

Yathānupubbaṃ nikhilena desitaṃ,Mahesinā rūpagataṃva passatīti.

义理深奥极难觉，大仙亲证其因缘，次第圆满而开示，见之犹如观色法。

Ayaṃ nayasāgaro nāma.

此名为理法之海。

Katamo ñāṇasāgaro? Sabbaññutaññāṇaṃ ñāṇasāgaro nāma. Ayaṃ saṃsārasāgaro nāma, ayaṃ jalasāgaro nāma, ayaṃ nayasāgaro nāmāti hi aññena na sakkā jānituṃ, sabbaññutaññāṇeneva sakkā jānitunti sabbaññutaññāṇaṃ ñāṇasāgaro nāma. Imesu catūsu sāgaresu imasmiṃ ṭhāne nayasāgaro adhippeto. Imañhi sabbaññubuddhāva paṭivijjhanti.

何为智慧之海？一切知智(sabbaññutaññāṇa)即名为智慧之海。“此为轮回之海，此为水之海，此为理法之海”——此事非由他法可知，唯有通过一切知智方能了知，是故一切知智名为智慧之海。于此四海之中，此处意指理法之海。此理法之海，唯有一切知佛方能彻证。

Ayampi bhagavā bodhimūle nisinno ‘imaṃ paṭivijjhitvā imaṃ vata me dhammaṃ esantassa gavesantassa kappasatasahassādhikāni cattāri asaṅkhyeyyāni vītivattāni, atha me imasmiṃ pallaṅke nisinnena diyaḍḍhakilesasahassaṃ khepetvā ayaṃ dhammo paṭividdho’ti paṭividdhadhammaṃ paccavekkhanto sattāhaṃ ekapallaṅkena nisīdi. Tato tamhā pallaṅkā vuṭṭhāya ‘imasmiṃ vata me pallaṅke sabbaññutaññāṇaṃ paṭividdha’nti animisehi cakkhūhi sattāhaṃ pallaṅkaṃ olokento aṭṭhāsi. Tato devatānaṃ ‘ajjāpi nūna siddhatthassa kattabbakiccaṃ atthi, pallaṅkasmiñhi ālayaṃ na vijahatī’ti parivitakko udapādi.

这位世尊亦于菩提树下，反思其所证之法，以一坐姿安坐七日。他思惟道：“我为寻求此法，已历四阿僧祇又十万劫，如今于此金刚座上断尽一千五百烦恼，方证悟此法。”其后，他从该金刚座起身，心念：“我正是在此金刚座上证得一切知智。”遂以不瞬之目凝视该金刚座，伫立七日。于是，诸天神生起此念：“想必悉达多(Siddhattha)尚有未竟之事，因其未舍离此金刚座也。”

Satthā devatānaṃ vitakkaṃ ñatvā tāvadeva tāsaṃ vitakkavūpasamanatthaṃ vehāsaṃ abbhuggantvā yamakapāṭihāriyaṃ dassesi. Mahābodhipallaṅkasmiñhi katapāṭihāriyañca, ñātisamāgame katapāṭihāriyañca, pāṭiyaputtasamāgame katapāṭihāriyañca, sabbaṃ kaṇḍambarukkhamūle katayamakapāṭihāriyasadisameva ahosi. Evaṃ yamakapāṭihāriyaṃ katvā pallaṅkassa ṭhitaṭṭhānassa ca antare ākāsato oruyha sattāhaṃ caṅkami. Imesu ca ekavīsatiyā divasesu ekadivasepi satthu sarīrato rasmiyo na nikkhantā.

导师知晓诸天之想法后，为平息彼等之疑虑，即刻升于空中，示现双神变。于大菩提座所现神变、于亲族集会所现神变、于波吒利子城(Pāṭaliputta)集会所现神变，皆与于干达巴树(Kaṇḍambarukkha)下所现之双神变无异。如是示现双神变后，从空中降于佛座与伫立处之间，经行七日。于此二十一日中，导师身上未曾一日放出光明。

Catutthe pana sattāhe pacchimuttarāya disāya ratanaghare nisīdi – ratanagharaṃ nāma neva sattaratanamayaṃ gehaṃ. Sattannaṃ pana pakaraṇānaṃ sammasitaṭṭhānaṃ [Pg.14] ratanagharanti veditabbaṃ – tattha dhammasaṅgaṇiṃ sammasantassāpi sarīrato rasmiyo na nikkhantā. Vibhaṅgappakaraṇaṃ dhātukathaṃ puggalapaññattiṃ kathāvatthuppakaraṇaṃ yamakappakaraṇaṃ sammasantassāpi sarīrato rasmiyo na nikkhantā. Yadā pana mahāpakaraṇaṃ oruyha ‘‘hetupaccayo ārammaṇapaccayo…pe… avigatapaccayo’’ti sammasanaṃ ārabhi, athassa catuvīsatisamantapaṭṭhānaṃ sammasantassa ekantato sabbaññutaññāṇaṃ mahāpakaraṇeyeva okāsaṃ labhi. Yathā hi timirapiṅgalamahāmaccho caturāsītiyojanasahassagambhīre mahāsamuddeyeva okāsaṃ labhati, evameva sabbaññutaññāṇaṃ ekantato mahāpakaraṇeyeva okāsaṃ labhi.

第四周，世尊坐在西北隅的宝室中——所谓的宝室，并非七宝所成之屋，当知是七部论之思惟处。于彼处思惟《法集论》(Dhammasaṅgaṇī)时，身体也未放出光芒。思惟《分别论》(Vibhaṅga)、《界论》(Dhātukathā)、《人施设论》(Puggalapaññatti)、《论事》(Kathāvatthu)、《双论》(Yamaka)时，身体也未放出光芒。当深入《发趣论》(Mahāpakaraṇa)，开始思惟“因缘、所缘缘……乃至……不离缘”时，在思惟二十四缘之际，一切知智唯独在《发趣论》中才得以施展。就像一只提米罗频伽罗大鱼(timirapiṅgalamahāmaccho)，唯独在八万四千由旬深的大海中才能得以施展一样，一切知智也唯独在《发趣论》中才得以施展。

Satthu evaṃ laddhokāsena sabbaññutaññāṇena yathāsukhaṃ saṇhasukhumadhammaṃ sammasantassa sarīrato nīlapītalohitodātamañjiṭṭhapabhassaravasena chabbaṇṇarasmiyo nikkhamiṃsu. Kesamassūhi ceva akkhīnañca nīlaṭṭhānehi nīlarasmiyo nikkhamiṃsu, yāsaṃ vasena gaganatalaṃ añjanacuṇṇasamokiṇṇaṃ viya umāpupphanīluppaladalasañchannaṃ viya vītipatantamaṇitālavaṇṭaṃ viya sampasāritamecakapaṭaṃ viya ca ahosi.

世尊以其得以施展的一切知智，随顺安乐地思惟精微之法时，从身体放出青、黄、赤、白、绛红、普耀六色光芒。从毛发、胡须以及双眼的青黑之处放出青色光芒，这光芒使得天空宛如遍洒眼影粉，宛如覆盖着亚麻花、青莲花之花瓣，宛如飘动的宝扇，又宛如铺展开的深青色布匹。

Chavito ceva akkhīnañca pītaṭṭhānehi pītarasmiyo nikkhamiṃsu; yāsaṃ vasena disābhāgā suvaṇṇarasadhārābhisiñcamānā viya suvaṇṇapaṭapasāritā viya kuṅkumacuṇṇakaṇikārapupphasamparikiṇṇā viya ca virociṃsu.

从皮肤以及双眼的黄色之处放出黄色光芒；因这光芒，诸方光辉灿烂，宛如被熔金之流浇灌，宛如铺展开的金色布匹，又宛如遍撒了藏红花粉与迦尼迦罗花(Kaṇikāra)。

Maṃsalohitehi ceva akkhīnañca rattaṭṭhānehi lohitarasmiyo nikkhamiṃsu yāsaṃ vasena disābhāgā cīnapiṭṭhacuṇṇarañjitā viya supakkalākhārasasiñcamānā viya rattakambalaparikkhittā viya jayasumanapāribhaddakabandhujīvakakusumasamparikiṇṇā viya ca virociṃsu.

从肌肉、血液以及眼睛的红色部位放出红色光芒；由于这些光芒，四方宛如被朱砂粉染红，宛如被泼洒成熟的紫胶汁液，宛如被红色毛毯覆盖，又宛如遍布着胜妙花(jayasumana)、吉祥花(pāribhaddaka)、槃陀耆婆花(bandhujīvaka)与拘苏摩花(kusuma)，光彩夺目。

Aṭṭhīhi ceva dantehi ca akkhīnañca setaṭṭhānehi odātarasmiyo nikkhamiṃsu; yāsaṃ vasena disābhāgā rajataghaṭehi āsiñcamānakhīradhārāsamparikiṇṇā viya sampasāritarajatapaṭṭavitānā viya, vītipatantarajatatālavaṇṭā viya, kundakumudasinduvārasumanamallikādikusumasañchannā viya ca virociṃsu.

从骨骼、牙齿以及眼睛的白色部位放出洁白光芒；由于这些光芒，四方宛如遍布着从银瓶倾泻的乳流，宛如展开的银色华盖，宛如挥舞的银色棕榈叶扇，又宛如覆盖着军陀花(kunda)、俱物头花(kumuda)、辛头婆罗花(sinduvāra)、善意花(sumana)、茉莉花(mallikā)等花朵，光辉闪耀。

Mañjiṭṭhapabhassarā [Pg.15] pana tamhā tamhā sarīrappadesā nikkhamiṃsu. Iti tā chabbaṇṇarasmiyo nikkhamitvā ghanamahāpathaviṃ gaṇhiṃsu.

而明亮的茜草色光芒，从身体的各个部位散发出来。就这样，这六色光芒散发开来，遍及了坚实的大地。

Catunahutādhikadviyojanasatasahassabahalā mahāpathavī niddhantasuvaṇṇapiṇḍi viya ahosi. Atha mahāpathaviṃ bhinditvā heṭṭhā udakaṃ gaṇhiṃsu. Pathavisandhārakaṃ aṭṭhanahutādhikacatuyojanasatasahassabahalaṃ udakaṃ suvaṇṇakalasehi āsiñcamānavilīnasuvaṇṇaṃ viya ahosi. Udakaṃ vinivijjhitvā vātaṃ aggahesuṃ. Chanahutādhikanavayojanasatasahassabahalo vāto samussitasuvaṇṇakkhandho viya ahosi. Vātaṃ vinivijjhitvā heṭṭhā ajaṭākāsaṃ pakkhandiṃsu.

厚达二十四万由旬的大地，犹如一块炼净的金团。接着，光芒穿透大地，遍及下方的水轮。承载大地的水轮厚达四十八万由旬，犹如用金瓶倾泻的熔金。光芒穿透水轮后，又遍及风轮。风轮厚达九十六万由旬，犹如高耸的金柱。光芒穿透风轮后，向下冲入无垠虚空(ajaṭākāsa)。

Uparibhāgena uggantvāpi cātumahārājike gaṇhiṃsu. Te vinivijjhitvā tāvatiṃse tato yāme tato tusite tato nimmānaratī tato paranimmitavasavattī tato nava brahmaloke tato vehapphale tato pañca suddhāvāse vinivijjhitvā cattāro āruppe gaṇhiṃsu. Cattāro ca āruppe vinivijjhitvā ajaṭākāsaṃ pakkhandiṃsu.

光芒向上升腾，遍及四大王天(Cātumahārājika)。穿透此天后，依次遍及忉利天(Tāvatiṃsa)、夜摩天(Yāma)、兜率天(Tusita)、化乐天(Nimmānaratī)、他化自在天(Paranimmitavasavattī)。接着遍及九梵世，再到广果天(Vehapphala)，再穿透五净居天(Suddhāvāsa)后，遍及四无色界(Āruppa)。最后，穿透四无色界，向上冲入无垠虚空。

Tiriyabhāgehi anantā lokadhātuyo pakkhandiṃsu. Ettakesu ṭhānesu candamhi candappabhā natthi, sūriye sūriyappabhā natthi, tārakarūpesu tārakarūpappabhā natthi, devatānaṃ uyyānavimānakapparukkhesu ceva sarīresu ca ābharaṇesu cāti sabbattha pabhā natthi. Tisahassimahāsahassilokadhātuyā ālokapharaṇasamattho mahābrahmāpi sūriyuggamane khajjopanako viya ahosi. Candasūriyatārakarūpadevatuyyānavimānakapparukkhānaṃ paricchedamattakameva paññāyittha. Ettakaṃ ṭhānaṃ buddharasmīhiyeva ajjhotthaṭaṃ ahosi. Ayañca neva buddhānaṃ adhiṭṭhāniddhi, na bhāvanāmayiddhi. Saṇhasukhumadhammaṃ pana sammasato lokanāthassa lohitaṃ pasīdi, vatthurūpaṃ pasīdi, chavivaṇṇo pasīdi. Cittasamuṭṭhānā vaṇṇadhātu samantā asītihatthamatte padese niccalāva aṭṭhāsi. Iminā nīhārena sattāhaṃ sammasi.

横向无量世界涌现。于此等处，月亮无月光，太阳无日光，星辰无星光；天人之园林、宫殿、劫波树、身体与饰品，皆无光芒。即使是光明能遍照三千大千世界(tisahassimahāsahassilokadhātu)的大梵天(Mahābrahmā)，于日出时亦如萤火。日月星辰、天人之园林、宫殿与劫波树，仅能辨其轮廓。此等处所，皆为佛陀光芒所遍覆。此既非诸佛之决意神通(adhiṭṭhāniddhi)，亦非修习所成神通(bhāvanāmayiddhi)。然世间主(Lokanātha)思择微细法时，其血清净，色身清净，肤色清净。由心生起之光色，于周遭八十肘(asītihattha)范围内，凝然不动。世尊以此方式思择七日。

Satta rattindivāni sammasitadhammo kittako ahosīti? Ananto aparimāṇo ahosi. Ayaṃ tāva manasādesanā nāma. Satthā pana evaṃ sattāhaṃ manasā cintitadhammaṃ vacībhedaṃ katvā desento vassasatenapi [Pg.16] vassasahassenapi vassasatasahassenapi matthakaṃ pāpetvā desetuṃ na sakkotīti na vattabbaṃ. Aparabhāgepi hi tathāgato tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ dasasahassacakkavāḷadevatānaṃ majjhe nisinno mātaraṃ kāyasakkhiṃ katvā kusalā dhammā, akusalā dhammā, abyākatā dhammāti dhammaṃ desento satabhāgena sahassabhāgena satasahassabhāgena dhammantarā dhammantaraṃ saṅkamitvā saṅkamitvāva desesi. Tayo māse nirantaraṃ pavattitadesanā vegena pavattā ākāsagaṅgā viya adhomukhaṭhapitaudakaghaṭā nikkhantaudakadhārā viya ca hutvā anantā aparimāṇā ahosi.

七日昼夜所观照之法，有多少呢？无量无边。此即所谓“意教”(manasādesanā)。然而，世尊用七天在心中思惟的法，若以言语开示，不应说即使穷尽百年、千年、乃至十万年也无法说完。其后，如来于三十三天(Tāvatiṃsa)，巴瑞恰达树(pāricchattaka)下，坐于黄毯石(Paṇḍukambalasilā)上，在一万世界(dasasahassacakkavāḷa)的天神之中，以其母为亲证者，宣说善法、不善法、无记法，并以百、千、十万倍之速，于法与法之间辗转宣说。连续三个月所进行的说法，犹如快速流动的虚空银河，又如同倒置水瓶中倾泻而出的水流，无量无边。

Buddhānañhi bhattānumodanakālepi thokaṃ vaḍḍhetvā anumodentānaṃ desanā dīghamajjhimanikāyappamāṇā hoti. Pacchābhattaṃ pana sampattaparisāya dhammaṃ desentānaṃ desanā saṃyuttaaṅguttarikadvemahānikāyappamāṇāva hoti. Kasmā? Buddhānañhi bhavaṅgaparivāso lahuko dantāvaraṇaṃ suphusitaṃ mukhādānaṃ siliṭṭhaṃ jivhā mudukā saro madhuro vacanaṃ lahuparivattaṃ. Tasmā taṃ muhuttaṃ desitadhammopi ettako hoti. Temāsaṃ desitadhammo pana ananto aparimāṇoyeva.

诸佛在饭后随喜(anumodanā)时，即使稍微增加开示，其说法也相当于长部(Dīgha Nikāya)和中部(Majjhima Nikāya)的篇幅。然而，在午后为到场的听众说法时，其说法则相当于相应部(Saṃyutta Nikāya)和增支部(Aṅguttara Nikāya)这两大部的篇幅。为什么呢？因为诸佛的有分(bhavaṅga)转换迅速，齿盖(dantāvaraṇa)紧密，口开(mukhādāna)顺畅，舌头柔软，声音甜美，言语流畅。因此，即使是片刻所说的法，也有如此之多。而三个月所说的法，则更是无量无边。

Ānandatthero hi bahussuto tipiṭakadharo pañcadasa gāthāsahassāni saṭṭhi padasahassāni latāpupphāni ākaḍḍhanto viya ṭhitapadeneva ṭhatvā gaṇhāti vā vāceti vā deseti vā. Ettako therassa eko uddesamaggo nāma hoti. Therassa hi anupadaṃ uddesaṃ dadamāno añño dātuṃ na sakkoti, na sampāpuṇāti. Sammāsambuddhova sampāpuṇeyya. Evaṃ adhimattasatimā adhimattagatimā adhimattadhitimā sāvako satthārā temāsaṃ iminā nīhārena desitadesanaṃ vassasataṃ vassasahassaṃ uggaṇhantopi matthakaṃ pāpetuṃ na sakkoti.

阿难长老博学多闻，受持三藏(Tipiṭaka)，犹如采摘蔓藤花朵，仅以站立之姿即可领受、讽诵或开示一万五千偈、六万句。此即为长老一次教授之量。若有他人逐句跟随长老领受教授，则无人能及，唯有正等觉者(Sammāsambuddha)方能企及。如是具足超常之念(sati)、解(gati)与持(dhiti)的声闻弟子，对于导师以此方式开示了三月之久的法，纵使学习百年、千年，亦不能通达其究竟。

Evaṃ temāsaṃ nirantaraṃ desentassa pana tathāgatassa kabaḷīkārāhārappaṭibaddhaṃ upādinnakasarīraṃ kathaṃ yāpesīti? Paṭijagganeneva. Buddhānañhi so so kālo suvavatthito suparicchinno supaccakkho. Tasmā bhagavā dhammaṃ desentova manussaloke kālaṃ oloketi. So bhikkhācāravelaṃ [Pg.17] sallakkhetvā nimmitabuddhaṃ māpetvā ‘imassa cīvaraggahaṇaṃ pattaggahaṇaṃ sarakutti ākappo ca evarūpo nāma hotu, ettakaṃ nāma dhammaṃ desetū’ti adhiṭṭhāya pattacīvaramādāya anotattadahaṃ gacchati. Devatā nāgalatādantakaṭṭhaṃ denti. Taṃ khāditvā anotattadahe sarīraṃ paṭijaggitvā manosilātale ṭhito surattadupaṭṭaṃ nivāsetvā cīvaraṃ pārupitvā cātumahārājadattiyaṃ selamayaṃ pattaṃ ādāya uttarakuruṃ gacchati. Tato piṇḍapātaṃ āharitvā anotattadahatīre nisinno taṃ paribhuñjitvā divāvihārāya candanavanaṃ gacchati.

如是，如来无间说法三月，其依段食而住之有取之身，是如何维持的呢？仅凭调养。诸佛于各个时段，皆善确立、善划分、善明了。是故，世尊于人间界说法时，亦会观察时机。世尊观察到行乞时至，便化现一尊化佛，并决意：“愿此化佛之执持衣钵、音声仪态皆如是，愿其开示如是之法。”作此决意后，世尊自持衣钵前往阿耨达池。诸天神供上龙蔓杨枝，用毕，于阿耨达池中沐浴调养身体，立于鸡冠石(manosilā)台上，着鲜红双层内衣，披上外衣，持四大天王所献之石钵，前往北俱卢洲。从彼处带回钵食，坐于阿耨达池畔用食后，为作日住(divāvihāra)而前往旃檀林(candanavana)。

Dhammasenāpatisāriputtattheropi tattha gantvā sammāsambuddhassa vattaṃ katvā ekamantaṃ nisīdati. Athassa satthā nayaṃ deti. ‘Sāriputta, ettako dhammo mayā desito’ti ācikkhati. Evaṃ sammāsambuddhe nayaṃ dente paṭisambhidāppattassa aggasāvakassa velante ṭhatvā hatthaṃ pasāretvā dassitasamuddasadisaṃ nayadānaṃ hoti. Therassāpi nayasatena nayasahassena nayasatasahassena bhagavatā desitadhammo upaṭṭhātiyeva.

法将舍利弗长老亦前往彼处，承事正自觉者后，坐于一旁。于是，导师授予他法要，说：“舍利弗，我已宣说如此之法。”当正自觉者这样授予法要时，对已证得无碍解的上首弟子而言，此法要的授予，就如同站在海岸边伸手指引大海一般。世尊所宣说之法，亦以百种、千种、百千种法要，呈现于长老心中。

Satthā divāvihāraṃ nisīditvā dhammaṃ desetuṃ kāya velāya gacchatīti? Sāvatthivāsīnaṃ kulaputtānaṃ sampattānaṃ dhammadesanavelā nāma atthi, tāya velāya gacchati. Dhammaṃ desetvā gacchantaṃ vā āgacchantaṃ vā ke jānanti ke na jānantīti? Mahesakkhā devatā jānanti, appesakkhā devatā na jānanti. Kasmā na jānantīti? Sammāsambuddhassa vā nimmitabuddhassa vā rasmiādīsu nānattābhāvā. Ubhinnampi hi tesaṃ rasmīsu vā saresu vā vacanesu vā nānattaṃ natthi.

导师日住之后，于何时前往说法？舍卫城(Sāvatthī)有成就的良家子们有听闻佛法的时机，导师便在那个时机前往。导师说法后，或去或来，谁能知晓，谁不能知晓？大威力的天神知晓，小威力的天神不知晓。为何不知晓？因为正自觉者或其化佛的光明等没有差异。此二者于光明、声音或言语上，皆无差异。

Sāriputtattheropi satthārā desitaṃ desitaṃ dhammaṃ āharitvā attano saddhivihārikānaṃ pañcannaṃ bhikkhusatānaṃ desesi. Tesaṃ ayaṃ pubbayogo – te kira kassapadasabalassa kāle khuddakavagguliyoniyaṃ nibbattā pabbhāre olambantā dvinnaṃ ābhidhammikabhikkhūnaṃ abhidhammaṃ sajjhāyantānaṃ sare nimittaṃ gahetvā kaṇhapakkhasukkapakkhe ajānitvāpi sare nimittaggāhamattakeneva kālaṃ katvā devaloke nibbattiṃsu. Ekaṃ buddhantaraṃ devaloke vasitvā tasmiṃ kāle manussaloke nibbattā yamakapāṭihāriye pasīditvā therassa santike pabbajiṃsu. Thero satthārā desitaṃ desitaṃ dhammaṃ āharitvā tesaṃ desesi. Sammāsambuddhassa abhidhammadesanāpariyosānañca [Pg.18] tesaṃ bhikkhūnaṃ sattappakaraṇauggahaṇañca ekappahāreneva ahosi.

舍利弗(Sāriputta)长老亦将导师所说之法，为自己的五百位同住比丘讲说。此乃彼等之宿缘：据说，在迦叶(Kassapa)十力尊的时代，他们生为小蝙蝠，倒悬于山壁，听闻两位阿毗达摩(Abhidhamma)比丘诵习阿毗达摩时，仅于声音取相。虽不了知黑分白分，仅凭于声音取相，他们命终后得生天界。于天界住一佛期间，后生于人界，因对双神变(yamakapāṭihāriya)生起净信，而于长老座下出家。长老将导师所说之法，为他们讲说。正自觉者阿毗达摩教说的结束，与彼等比丘掌握七部论，于同一刹那发生。

Abhidhamme vācanāmaggo nāma sāriputtattherappabhavo. Mahāpakaraṇe gaṇanacāropi thereneva ṭhapito. Thero hi iminā nīhārena dhammantaraṃ amakkhetvāva sukhaṃ gahetuṃ dhāretuṃ pariyāpuṇituṃ vācetuñca pahotīti gaṇanacāraṃ ṭhapesi. Evaṃ sante therova paṭhamataraṃ ābhidhammiko hotīti? Na hoti. Sammāsambuddhova paṭhamataraṃ ābhidhammiko. So hi naṃ mahābodhipallaṅke nisīditvā paṭivijjhi. Buddho hutvā ca pana sattāhaṃ ekapallaṅkena nisinno udānaṃ udānesi –

阿毗达摩的诵读之道，由舍利弗长老所开创。《大论》(Mahāpakaraṇa)中的计数法亦是由长老所确立。长老确立计数法，是因以此方法，能不混淆其他法义，而轻易地领会、忆持、学习与讲说。既然如此，长老就是第一位阿毗达摩师吗？并非如此。正自觉者才是第一位阿毗达摩师。因为祂于大菩提座(mahābodhipallaṅka)上即已证得此法。成佛之后，祂亦曾七日单跏趺坐，发出自说语——

‘‘Yadā have pātubhavanti dhammā,Ātāpino jhāyato brāhmaṇassa;

Athassa kaṅkhā vapayanti sabbā,Yato pajānāti sahetudhammaṃ.

于精勤禅修之婆罗门，当诸法显现时；其一切疑惑皆消散，因其了知有因之法。

‘‘Yadā have pātubhavanti dhammā,Ātāpino jhāyato brāhmaṇassa;

Athassa kaṅkhā vapayanti sabbā,Yato khayaṃ paccayānaṃ avedi.

于精勤禅修之婆罗门，当诸法显现时；其一切疑惑皆消散，因其了知诸缘灭尽。

‘‘Yadā have pātubhavanti dhammā,Ātāpino jhāyato brāhmaṇassa;

Vidhūpayaṃ tiṭṭhati mārasenaṃ,Sūriyova obhāsayamantalikkha’’nti. (mahāva. 1-3;

udā. 1-3);

“当诸法于热忱禅修之婆罗门显现时，彼驱散魔军而住，犹如太阳照耀虚空。”

Idaṃ paṭhamabuddhavacanaṃ nāma. Dhammapadabhāṇakā pana –

此名为“最初佛语”。但《法句》的诵者说：

‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

“我于无数生轮回漂泊，寻求造屋者而不得，生生世世再受苦。

‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā’’ti. (dha. pa. 153-154);

“造屋者，你已被见，你不能再造屋。你的一切椽木皆已折断，屋脊亦已毁坏。心已达无为，诸爱已灭尽。”

Idaṃ paṭhamabuddhavacanaṃ nāmāti vadanti.

他们说这名为“最初佛语”。

Yamakasālānamantare [Pg.19] nipannena parinibbānasamaye ‘‘handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādethā’’ti (dī. ni. 2.218) vuttavacanaṃ pacchimabuddhavacanaṃ nāma.

于般涅槃时，在双娑罗树间躺卧时所说之言：“诸比丘，现在我告诫你们：诸行皆是坏灭法，当以不放逸精勤成就。”（长部2.218），此名为“最后佛语”。

Ubhinnamantare pañcacattālīsa vassāni pupphadāmaṃ ganthentena viya, ratanāvaliṃ āvunantena viya, ca kathito amatappakāsano saddhammo majjhimabuddhavacanaṃ nāma.

于此二者之间，四十五年间，犹如编织花鬘、串起宝饰一般所宣说的开显甘露之正法，名为“中分佛语”。

Taṃ sabbampi saṅgayhamānaṃ piṭakato tīṇi piṭakāni honti, nikāyato pañca nikāyā, aṅgato navaṅgāni, dhammakkhandhato caturāsītidhammakkhandhasahassāni. Kathaṃ? Sabbampi hetaṃ piṭakato vinayapiṭakaṃ suttantapiṭakaṃ abhidhammapiṭakanti tippabhedameva hoti. Tattha ubhayāni pātimokkhāni dve vibhaṅgā dvāvīsati khandhakā soḷasa parivārāti idaṃ vinayapiṭakaṃ nāma. Brahmajālādicatuttiṃsasuttasaṅgaho dīghanikāyo. Mūlapariyāyasuttādidiyaḍḍhasatadvesuttasaṅgaho majjhimanikāyo. Oghataraṇasuttādisattasuttasahassasattasatadvāsaṭṭhisuttasaṅgaho saṃyuttanikāyo. Cittapariyādānasuttādinavasuttasahassapañcasatasattapaññāsasuttasaṅgaho aṅguttaranikāyo. Khuddakapāṭhadhammapadaudānaitivuttakasuttanipātavimānavatthupetavatthutheragāthātherīgāthājātakaniddesapaṭisambhidāapadānabuddhavaṃsacariyāpiṭakavasena pannarasappabhedo khuddakanikāyoti idaṃ suttantapiṭakaṃ nāma. Dhammasaṅgaṇīādīni satta pakaraṇāni abhidhammapiṭakaṃ nāma. Tattha –

总集一切（佛语），依藏分为三藏，依部类为五部，依支分为九支，依法蕴为八万四千法蕴。如何呢？这一切依藏分为律藏、经藏、阿毗达摩藏三种。其中，两部波罗提木叉、二分别、二十二犍度、十六附随，此名为律藏。《梵网经》(Brahmajālasutta)等三十四部经集成的《长部》(Dīghanikāya)。《根本法门经》(Mūlapariyāyasutta)等一百五十二部经集成的《中部》(Majjhimanikāya)。《度流经》(Oghataraṇasutta)等七千七百六十二部经集成的《相应部》(Saṃyuttanikāya)。《心遍取经》(Cittapariyādānasutta)等九千五百五十七部经集成的《增支部》(Aṅguttaranikāya)。《小诵》(Khuddakapāṭha)、《法句》(Dhammapada)、《自说》(Udāna)、《如是语》(Itivuttaka)、《经集》(Suttanipāta)、《天宫事》(Vimānavatthu)、《饿鬼事》(Petavatthu)、《长老偈》(Theragāthā)、《长老尼偈》(Therīgāthā)、《本生》(Jātaka)、《义释》(Niddesa)、《无碍解道》(Paṭisambhidāmagga)、《本行》(Apadāna)、《佛史》(Buddhavaṃsa)、《所行藏》(Cariyāpiṭaka)等十五种集成的《小部》(Khuddakanikāya)，此名为经藏。《法集论》(Dhammasaṅgaṇī)等七部论书，此名为阿毗达摩藏。其中——

Vividhavisesanayattā, vinayanato ceva kāyavācānaṃ;

Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto.

因具多种殊胜之理，并能调伏身与语；通晓律者称此为律。

Vividhā hi ettha pañcavidhapātimokkhuddesapārājikādisattaāpattikkhandhamātikāvibhaṅgādippabhedā nayā visesabhūtā ca daḷhīkammasithilakaraṇappayojanā anupaññattinayā. Kāyikavācasikaajjhācāranisedhanato cesa kāyaṃ vācañca vineti. Tasmā vividhanayattā visesanayattā kāyavācānañca vinayanato ayaṃ vinayo vinayoti akkhāto. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –

此处有五种波罗提木叉的诵说、波罗夷等七种罪聚、母法、分别等种种规范；以及以强化与放宽为目的的特殊随制戒规范。由于禁止身语的过失，因此能够调伏身和语。因此，由于种种规范、特殊规范以及调伏身语，所以此律被称为“律”。为了善巧地表达其词义，因此这样说：——

‘‘Vividhavisesanayattā[Pg.20], vinayanato ceva kāyavācānaṃ;

Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto’’ti.

“因具多种殊胜之理，并能调伏身与语；通晓律者称此为律。”

Itaraṃ pana –

至于其他的（解释），则——

Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;

Suttāṇā suttasabhāgato ca ‘sutta’nti akkhātaṃ.

因能显示义理，因善说，因能流出，因能涌出，因能善护，以及因与线相似，故被称为“经”。

Tañhi attatthaparatthādibhede atthe sūceti. Suvuttā cettha atthā veneyyajjhāsayānulomena vuttattā. Savati cetaṃ atthe, sassamiva phalaṃ, pasavatīti vuttaṃ hoti. Sūdati cetaṃ, dhenu viya khīraṃ, paggharatīti vuttaṃ hoti. Suṭṭhu ca ne tāyati rakkhatīti vuttaṃ hoti. Suttasabhāgañcetaṃ. Yathā hi tacchakānaṃ suttaṃ pamāṇaṃ hoti evametampi viññūnaṃ. Yathā ca suttena saṅgahitāni pupphāni na vikiriyanti na viddhaṃsiyanti evametena saṅgahitā atthā. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –

因为它揭示了自利、利他等各种意义。于此，诸义理是善说的，因为是顺应可教化者的意乐而说的。它能流出诸义理，犹如谷物结果实，此即是说它能产生（义理）。它能涌出（义理），犹如母牛产奶，此即是说它能流出（义理）。而且它能善护彼等，此即是说它能保护。它也与线相似。犹如木匠以线为标准，此（经）亦为智者之标准。又如以线串集之花朵不散不毁，以此（经）摄集之义理亦然。是故，为善巧其词义而说此偈——

‘‘Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;

Suttāṇā suttasabhāgato ca suttanti akkhāta’’nti.

“因能显示义理，因善说，因能流出，因能涌出，因能善护，以及因与线相似，故被称为‘经’。”

Abhidhammassa vacanattho vuttoyeva. Aparo nayo –

阿毗达摩的词义已如前述。另一解释——

Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

Vuttādhikā ca dhammā, abhidhammo tena akkhāto.

于此，诸法有增长、有自相、受尊敬、被限定，且所说殊胜，是故被称为“阿毗达摩”。

Ayañhi abhisaddo vuḍḍhilakkhaṇapūjitaparicchinnādhikesu dissati. Tathā hesa ‘‘bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamantī’’tiādīsu (ma. ni. 3.384; saṃ. ni. 5.195) vuḍḍhiyaṃ āgato. ‘‘Yā tā rattiyo abhiññātā abhilakkhitā’’tiādīsu (ma. ni. 1.49) lakkhaṇe. ‘‘Rājābhirājā manujindo’’tiādīsu (ma. ni. 2.399; su. ni. 558) pūjite. ‘‘Paṭibalo vinetuṃ abhidhamme abhivinaye’’tiādīsu (mahāva. 85) paricchinne; aññamaññasaṅkaravirahite dhamme ca vinaye cāti vuttaṃ hoti. ‘‘Abhikkantena vaṇṇenā’’tiādīsu (vi. va. 75) adhike.

此中，“abhi”（阿毗）一词可见于增长、特征、尊敬、限定与殊胜等义。例如，在“我强烈的苦受增长，而非减退”等句（《中部》3.384；《相应部》5.195）中，用于增长义。在“那些已被辨识、已被标记的夜晚”等句（《中部》1.49）中，用于特征义。在“王中之王，人中之主”等句（《中部》2.399；《经集》558）中，用于尊敬义。在“有能力教导阿毗达摩与阿毗毗奈耶”等句（《大品》85）中，用于限定义，此即是说，法与律互不混杂。在“以殊胜的容色”等句（《天宫事》75）中，用于殊胜义。

Ettha [Pg.21] ca ‘‘rūpūpapattiyā maggaṃ bhāveti mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādinā (dha. sa. 163 ādayo) nayena vuḍḍhimantopi dhammā vuttā. ‘‘Rūpārammaṇaṃ vā saddārammaṇaṃ vā’’tiādinā (dha. sa. 1) nayena ārammaṇādīhi lakkhaṇīyattā salakkhaṇāpi. ‘‘Sekkhā dhammā, asekkhā dhammā, lokuttarā dhammā’’tiādinā (dha. sa. tikamātikā 11; dukamātikā 12) nayena pūjitāpi; pūjārahāti adhippāyo. ‘‘Phasso hoti, vedanā hotī’’tiādinā (dha. sa. 1) nayena sabhāvaparicchinnattā paricchinnāpi. ‘‘Mahaggatā dhammā, appamāṇā dhammā, anuttarā dhammā’’tiādinā (dha. sa. tikamātikā 12; dukamātikā 99) nayena adhikāpi dhammā vuttā. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –

于此，亦依“为生色界而修道，以与慈俱行之心，遍满一方而住”等（法集论 163等）理路，而说增长法。亦依“或色所缘，或声所缘”等（法集论 1）理路，因能以所缘等而标识，故说自相法。亦依“有学法、无学法、出世间法”等（法集论 三集母11；二集母12）理路，而说可敬法，意即值得恭敬。亦依“有触，有受”等（法集论 1）理路，因被自性所限定，故说已限定法。亦依“广大法、无量法、无上法”等（法集论 三集母12；二集母99）理路，而说殊胜法。是故，为善巧其词义而说——

‘‘Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

Vuttādhikā ca dhammā, abhidhammo tena akkhāto’’ti.

于此，增长、自相、可敬、限定，以及所说殊胜诸法，是故称为“阿毗达摩”。

Yaṃ panettha avisiṭṭhaṃ, taṃ –

于此未详述者，即——

Piṭakaṃ piṭakatthavidū, pariyattibbhājanatthato āhu;

Tena samodhānetvā, tayopi vinayādayo ñeyyā.

通达藏义者称之为“藏”，因其是圣典的容器；故以此结合，律等三藏应被了知。

Pariyattipi hi ‘‘mā piṭakasampadānenā’’tiādīsu (a. ni. 3.66) piṭakanti vuccati. ‘‘Atha puriso āgaccheyya kudālapiṭakaṃādāyā’’tiādīsu (ma. ni. 1.228; a. ni. 3.70) yaṃkiñci bhājanampi. Tasmā piṭakaṃ piṭakatthavidū pariyattibhājanatthato āhu.

诚然，在“勿以圣典圆满”等句（增支部3.66）中，圣典(pariyatti)亦被称为‘藏’(piṭaka)。在“尔时，有男子持锄与篮而来”等句（中部1.228；增支部3.70）中，则指任何容器。因此，通达藏义者依‘圣典的容器’之义而称之为‘藏’。

Idāni tena samodhānetvā tayopi vinayādayo ñeyyāti. Tena evaṃ duvidhatthena piṭakasaddena saha samāsaṃ katvā vinayo ca so piṭakañca pariyattibhāvato, tassa tassa atthassa bhājanato cāti vinayapiṭakaṃ. Yathāvutteneva nayena suttantañca taṃ piṭakañcāti suttantapiṭakaṃ. Abhidhammo ca so piṭakañcāti abhidhammapiṭakanti evamete tayopi vinayādayo ñeyyā.

现在，“故以此结合，律等三藏应被了知”。因此，与具有此二义的“藏”(piṭaka)一词复合：“律”(vinaya)亦是“藏”，因其为圣典，且为彼彼义理之容器，故为“律藏”(vinayapiṭaka)。依已说之理路，“经”(suttanta)亦是“藏”，故为“经藏”(suttantapiṭaka)；“阿毗达摩”(abhidhamma)亦是“藏”，故为“阿毗达摩藏”(abhidhammapiṭaka)。如是，此律等三者当知。

Evaṃ ñatvā ca punapi tesveva piṭakesu nānappakārakosallatthaṃ –

如是了知后，复为于彼等三藏中获得种种善巧——

Desanāsāsanakathābhedaṃ tesu yathārahaṃ;

Sikkhāpahānagambhīrabhāvañca paridīpaye.Pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye.

于彼等中，应随其所应地阐明教说、教诫、论说之差别，以及学处、断除、甚深之性。亦应阐明圣典之差别、成就与衰败，以及比丘于何处、如何获得此等成败。

Tatrāyaṃ [Pg.22] paridīpanā vibhāvanā ca – etāni hi tīṇi piṭakāni yathākkamaṃ āṇāvohāraparamatthadesanā, yathāparādhayathānulomayathādhammasāsanāni, saṃvarāsaṃvaradiṭṭhiviniveṭhananāmarūpaparicchedakathāti ca vuccanti.

于此，此为阐明与辨析：这三藏依次被称为命令教说、世俗教说与究竟义教说；依过失教诫、随顺教诫与依法教诫；以及防护与不防护论、邪见解缠论与名色分别论。

Ettha hi vinayapiṭakaṃ āṇārahena bhagavatā āṇābāhullato desitattā āṇādesanā; suttantapiṭakaṃ vohārakusalena bhagavatā vohārabāhullato desitattā vohāradesanā; abhidhammapiṭakaṃ paramatthakusalena bhagavatā paramatthabāhullato desitattā paramatthadesanāti vuccati.

于此，律藏因具命令威德的世尊多宣说命令，故称命令教说；经藏因善巧于世俗的世尊多宣说世俗，故称世俗教说；阿毗达摩藏因善巧于究竟义的世尊多宣说究竟义，故称究竟义教说。

Tathā paṭhamaṃ ye te pacurāparādhā sattā te yathāparādhaṃ ettha sāsitāti yathāparādhasāsanaṃ; dutiyaṃ anekajjhāsayānusayacariyādhimuttikā sattā yathānulomaṃ ettha sāsitāti yathānulomasāsanaṃ; tatiyaṃ dhammapuñjamatte ‘ahaṃ mamā’ti saññino sattā yathādhammaṃ ettha sāsitāti yathādhammasāsananti vuccati.

如此，第一，那些多有过失的众生，在此依其过失而教诫，是为“依过失教诫”；第二，那些具有多种意乐、随眠、行与胜解的众生，在此随顺而教诫，是为“随顺教诫”；第三，那些对仅是诸法堆聚起“我”与“我所”之想的众生，在此依法而教诫，是为“依法教诫”。

Tathā paṭhamaṃ ajjhācārapaṭipakkhabhūto saṃvarāsaṃvaro ettha kathitoti saṃvarāsaṃvarakathā; saṃvarāsaṃvaroti khuddako ceva mahanto ca saṃvarāsaṃvaro, kammākammaṃ viya ca phalāphalaṃ viya ca; dutiyaṃ dvāsaṭṭhidiṭṭhipaṭipakkhabhūtā diṭṭhiviniveṭhanā ettha kathitāti diṭṭhiviniveṭhanakathā; tatiyaṃ rāgādipaṭipakkhabhūto nāmarūpaparicchedo ettha kathitoti nāmarūpaparicchedakathāti vuccati.

如是，第一，由于此处讲述了对治过犯的防护与不防护，故称防护与不防护论；防护与不防护，即小防护与大防护，犹如业与非业、果与非果。第二，由于此处讲述了对治六十二种邪见的邪见解缠，故称邪见解缠论。第三，由于此处讲述了对治贪等的名色分别，故称名色分别论。

Tīsupi cetesu tisso sikkhā tīṇi pahānāni catubbidho ca gambhīrabhāvo veditabbo. Tathā hi vinayapiṭake visesena adhisīlasikkhā vuttā, suttantapiṭake adhicittasikkhā, abhidhammapiṭake adhipaññāsikkhā.

于此三藏中，当知有三种学、三种断与四种甚深。诚然，律藏中特别宣说增上戒学，经藏中宣说增上心学，阿毗达摩藏中宣说增上慧学。

Vinayapiṭake ca vītikkamappahānaṃ, kilesānaṃ vītikkamapaṭipakkhattā sīlassa; suttantapiṭake pariyuṭṭhānappahānaṃ, pariyuṭṭhānapaṭipakkhattā samādhissa; abhidhammapiṭake anusayappahānaṃ, anusayapaṭipakkhattā paññāya.

于律藏中是违越断，因戒对治违越；于经藏中是缠断，因定对治缠；于阿毗达摩藏中是随眠断，因慧对治随眠。

Paṭhame [Pg.23] ca tadaṅgappahānaṃ kilesānaṃ, itaresu vikkhambhanasamucchedappahānāni. Paṭhame ca duccaritasaṃkilesassa pahānaṃ, itaresu taṇhādiṭṭhisaṃkilesānaṃ pahānaṃ.

于初者，是烦恼的彼分断；于其余者，是镇伏断与正断。于初者，是断除恶行杂染；于其余者，是断除爱与见杂染。

Ekamekasmiñcettha catubbidhopi dhammatthadesanāpaṭivedhagambhīrabhāvo veditabbo – tattha dhammoti tanti. Atthoti tassāyevattho. Desanāti tassā manasā vavatthāpitāya tantiyā desanā. Paṭivedhoti tantiyā tantiatthassa ca yathābhūtāvabodho. Tīsupi cetesu ete dhammatthadesanāpaṭivedhā. Yasmā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā alabbhaneyyapatiṭṭhā ca tasmā gambhīrā. Evaṃ ekamekasmiṃ ettha catubbidhopi gambhīrabhāvo veditabbo.

于此每一藏中，亦当知有法、义、教说、通达四种甚深。其中，“法”即是圣教；“义”即是其义；“教说”即是对那以心意确立的圣教的宣说；“通达”即是如实了知圣教及其意义。于此三藏中，皆有此法、义、教说、通达。由于对智慧迟钝者而言，它们犹如充满恶鲨等的大海，难以进入，亦难得立足之处，故为甚深。如是，于此每一藏中，当知其四种甚深。

Aparo nayo – dhammoti hetu. Vuttañhetaṃ – ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti (vibha. 720). Atthoti hetuphalaṃ. Vuttañhetaṃ – ‘‘hetuphale ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 720). Desanāti paññatti, yathādhammaṃ dhammābhilāpoti adhippāyo; anulomapaṭilomasaṅkhepavitthārādivasena vā kathanaṃ. Paṭivedhoti abhisamayo. So ca lokiyalokuttaro. Visayato ca asammohato ca; atthānurūpaṃ dhammesu, dhammānurūpaṃ atthesu, paññattipathānurūpaṃ paññattīsu avabodho. Tesaṃ tesaṃ vā tattha tattha vuttadhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo.

另一理路——“法”(dhamma)即是因。如是说：“于因之智，是法无碍解。”“义”(attha)即是因果。如是说：“于因果之智，是义无碍解。”“说示”(desanā)即是概念(paññatti)，意即如其法而宣说法；或以顺说、逆说、略说、广说等方式宣说。“通达”(paṭivedha)即是现观(abhisamaya)，其为世间或出世间。从所缘与不迷惑而言，即是随顺义而了知诸法，随顺诸法而了知义，随顺概念之途而了知概念。或对于各处所说的诸法，当通达其自相，即无颠倒之自性。

Idāni yasmā etesu piṭakesu yaṃ yaṃ dhammajātaṃ vā atthajātaṃ vā yā cāyaṃ yathā yathā ñāpetabbo attho sotūnaṃ ñāṇassa abhimukho hoti tathā tathā tadatthajotikā desanā, yo cettha aviparītāvabodhasaṅkhāto paṭivedho tesaṃ tesaṃ vā dhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo – sabbampetaṃ anupacitakusalasambhārehi duppaññehi, sasādīhi viya mahāsamuddo, dukkhogāhaṃ alabbhaneyyapatiṭṭhañca, tasmā gambhīraṃ. Evampi ekamekasmiṃ ettha catubbidhopi gambhīrabhāvo veditabbo. Ettāvatā ca –

如今，于此诸藏中，无论何种法类或义类，以及那依听者之智所能领受而阐明其义的说示，以及那被称为无颠倒了知的通达，即是对于那些各自的法，当通达其自相，亦即无颠倒之自性——所有这些对于未积集善资粮的劣慧者而言，犹如充满恶兽的大海，既难以深入，亦难寻得立足之处，故为甚深。如是，于此每一法中，当知其四种甚深。至此——

Desanāsāsanakathābhedaṃ tesu yathārahaṃ;

Sikkhāpahānagambhīrabhāvañca paridīpayeti –

阐明了彼等中说示、教诫、论述的差别，如其所应；以及学、断与甚深之理——

Ayaṃ gāthā vuttatthā hoti.

此偈之义已如前说。

Pariyattibhedaṃ [Pg.24] sampattiṃ, vipattiñcāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvayeti.

亦阐明教法之差别，以及比丘于何处、如何达到成就与衰损——此等一切。

Ettha pana tīsu piṭakesu tividho pariyattibhedo daṭṭhabbo. Tisso hi pariyattiyo – alagaddūpamā nissaraṇatthā bhaṇḍāgārikapariyattīti.

于此，于三藏中当知有三种教法差别。此三种教法是：蛇喻教法、为出离之教法、以及库藏者教法。

Tattha yā duggahitā upārambhādihetu pariyāpuṭā ayaṃ alagaddūpamā. Yaṃ sandhāya vuttaṃ – ‘‘seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno, so passeyya mahantaṃ alagaddaṃ, tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya, tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya, so tato nidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Duggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti suttaṃ…pe… vedallaṃ, te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti, tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti, te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā, bhikkhave, dhammāna’’nti (ma. ni. 1.238).

其中，凡是因错误受持而以责难等为目的所学习的，此即“蛇喻”之教法。关于此，经中说：“诸比丘，譬如有人需要蛇、寻找蛇、四处求蛇，他看见一条大蛇，便抓住蛇身或蛇尾。那蛇就会反转过来咬他的手、臂或身体其他部分，他因此可能遭遇死亡，或濒临死亡之苦。这是什么原因呢？诸比丘，因为错误地抓住了蛇。同样地，诸比丘，此处有些愚人学习法——经……乃至毗陀罗（vedalla），他们学习此法后，不用智慧省察其义。由于不用智慧省察其义，此法便不容他们深入理解。他们学习法只是为了责难他人和在辩论中取胜。他们并不能体验到学习此法的目的。此法被他们错误受持，将长久地给他们带来不利与痛苦。这是什么原因呢？诸比丘，因为错误地受持了法。”

Yā pana suggahitā sīlakkhandhādipāripūriṃyeva ākaṅkhamānena pariyāpuṭā na upārambhādihetu, ayaṃ nissaraṇatthā. Yaṃ sandhāya vuttaṃ – ‘‘tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā, bhikkhave, dhammāna’’nti (ma. ni. 1.239).

反之，凡是为了圆满戒蕴等而善受持，并非为了责难等原因，此即为“出离”之教法。关于此，经中说：“对他们而言，那些被善受持的法，将长久地导向利益与安乐。这是什么原因呢？诸比丘，因为善受持了法。”

Yaṃ pana pariññātakkhandho pahīnakileso bhāvitamaggo paṭividdhākuppo sacchikatanirodho khīṇāsavo kevalaṃ paveṇipālanatthāya vaṃsānurakkhaṇatthāya pariyāpuṇāti, ayaṃ bhaṇḍāgārikapariyattīti.

凡已遍知诸蕴、已断诸烦恼、已修习道、已证不动、已现证灭、已尽诸漏的阿罗汉，仅为守护传统、维系宗脉而学习，此即“库藏”之教法。

Vinaye pana suppaṭipanno bhikkhu sīlasampadaṃ nissāya tisso vijjā pāpuṇāti, tāsaṃyeva ca tattha pabhedavacanato. Sutte suppaṭipanno samādhisampadaṃ nissāya chaḷabhiññā pāpuṇāti, tāsaṃyeva ca tattha pabhedavacanato. Abhidhamme suppaṭipanno paññāsampadaṃ nissāya catasso paṭisambhidā [Pg.25] pāpuṇāti tāsañca tattheva pabhedavacanato. Evametesu suppaṭipanno yathākkamena imaṃ vijjāttayachaḷabhiññācatupaṭisambhidāppabhedaṃ sampattiṃ pāpuṇāti.

于律善行的比丘，依戒具足，证得三明，因律中有其类别的说明。于经善行者，依定具足，证得六神通，因经中有其类别的说明。于阿毗达摩(Abhidhamma)善行者，依慧具足，证得四无碍解，因阿毗达摩中有其类别的说明。如是，于此等（三藏）中善行者，依次获得此三明、六神通、四无碍解等成就。

Vinaye pana duppaṭipanno anuññātasukhasamphassaattharaṇapāvuraṇādiphassasāmaññato paṭikkhittesu upādinnakaphassādīsu anavajjasaññī hoti. Vuttañhetaṃ – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti (pāci. 417; ma. ni. 1.234). Tato dussīlabhāvaṃ pāpuṇāti. Sutte duppaṭipanno ‘‘cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmi’’ntiādīsu (a. ni. 4.5) adhippāyaṃ ajānanto duggahitaṃ gaṇhāti. Yaṃ sandhāya vuttaṃ – ‘‘attanā duggahitena amhe ceva abbhācikkhati attānañca khanati bahuñca apuññaṃ pasavatī’’ti (pāci. 417; ma. ni. 1.236). Tato micchādiṭṭhitaṃ pāpuṇāti. Abhidhamme duppaṭipanno dhammacintaṃ atidhāvanto acinteyyānipi cinteti, tato cittakkhepaṃ pāpuṇāti. Vuttañhetaṃ – ‘‘cattārimāni, bhikkhave, acinteyyāni, na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77). Evametesu duppaṭipanno yathākkamena imaṃ dussīlabhāvamicchādiṭṭhitācittakkhepappabhedaṃ vipattiṃ pāpuṇātīti. Ettāvatā ca –

于律恶行者，对于被禁止的有执受之触等，因其与所允许的、有舒适触感的铺垫、覆被等同为触，而生起无过失想。经中说：“我如是了知世尊(Bhagavā)所说法，即世尊所说的障碍法，若习行之，不足以构成障碍。”（《波逸提》417；《中部》1.234）由此堕于破戒。于经恶行者，不解“诸比丘，世间有此四种人(puggala)”等（《增支部》4.5）经文之意，而作错误执取。关于此，经中说：“彼以错误执取，诽谤我等，亦自掘根基，并产生诸多非福。”（《波逸提》417；《中部》1.236）由此堕于邪见。于阿毗达摩恶行者，过度思惟法义，乃至思惟不可思议之事，由此导致心乱。经中说：“诸比丘，有此四种不可思议之事，不应思惟；若思惟之，则会招致疯狂与苦恼。”（《增支部》4.77）如是，于此等（三藏）中恶行者，依次遭受破戒、邪见、心乱等衰损。至此——

Pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvayeti.

比丘于何等教法，如何达成成就与衰败，亦应阐明此一切。

Ayampi gāthā vuttatthā hoti. Evaṃ nānappakārato piṭakāni ñatvā tesaṃ vasena sabbampetaṃ saṅgayhamānaṃ tīṇi piṭakāni honti.

此偈之义亦已说。如是，了知各种不同之藏，依此等而总摄，即成三藏。

Kathaṃ nikāyato pañca nikāyāti? Sabbameva hetaṃ dīghanikāyo majjhimanikāyo saṃyuttanikāyo aṅguttaranikāyo khuddakanikāyoti pañcappabhedaṃ hoti. Tattha katamo dīghanikāyo? Tivaggasaṅgahāni brahmajālādīni catuttiṃsa suttāni.

从部类而言，如何是五部？所有这些总分为长部、中部、相应部、增支部、小部，共五种。其中，何谓长部？即摄有三品，以《梵网经》(Brahmajālasutta)等为首的三十四部经。

Catuttiṃseva suttantā, tivaggo yassa saṅgaho;

Esa dīghanikāyoti, paṭhamo anulomiko.

三十四部经，三品所集成；此即长部，是为第一部。

Kasmā [Pg.26] panesa dīghanikāyoti vuccati? Dīghappamāṇānaṃ suttānaṃ samūhato nivāsato ca. Samūhanivāsā hi nikāyoti vuccanti. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ yathayidaṃ, bhikkhave, tiracchānagatā pāṇā (saṃ. ni. 3.100), poṇikanikāyo, cikkhallikanikāyo’’ti. Evamādīni cettha sādhakāni sāsanato lokato ca. Evaṃ sesānampi nikāyabhāve vacanattho veditabbo.

为何称为长部？因其为长篇幅诸经的汇集与住处。须知，汇集与住处即被称为“部”(nikāya)。“诸比丘，我不见有其他任何一部众生，像这些畜生道的生命一样如此多样（《相应部》3.100），例如粪虫部、泥行虫部”等等。诸如此类者，于教法与世间皆可为证。其余各部之词义亦应如是理解。

Katamo majjhimanikāyo? Majjhimappamāṇāni pañcadasavaggasaṅgahāni mūlapariyāyasuttādīni diyaḍḍhasataṃ dve ca suttāni.

何谓中部？即中等篇幅，摄有十五品，以《根本法门经》(Mūlapariyāyasutta)等为首的一百五十二部经。

Diyaḍḍhasatasuttantā, dve ca suttāni yattha so;

Nikāyo majjhimo pañca, dasavaggapariggaho.

一百五十二经，收录于此；此即中部，十五品所摄。

Katamo saṃyuttanikāyo? Devatāsaṃyuttādivasena ṭhitāni oghataraṇādīni satta suttasahassāni satta suttasatāni ca dvāsaṭṭhi ca suttāni.

何谓相应部？即依天相应(Devatāsaṃyutta)等方式安立，以《度瀑流经》(Oghataraṇasutta)等为首的七千七百六十二部经。

Satta suttasahassāni, satta suttasatāni ca;

Dvāsaṭṭhi ceva suttantā, eso saṃyuttasaṅgaho.

七千七百六十二部经，此即相应部之总集。

Katamo aṅguttaranikāyo? Ekekaaṅgātirekavasena ṭhitāni cittapariyādānādīni nava suttasahassāni pañca suttasatāni sattapaññāsañca suttāni.

何谓增支部？即依逐一增支之方式安立，以《心遍知经》(Cittapariyādānasutta)等为首的九千五百五十七部经。

Nava suttasahassāni, pañca suttasatāni ca;

Sattapaññāsasuttāni, saṅkhyā aṅguttare ayaṃ.

九千经、五百经，以及五十七部经，此为《增支部》之经数。

Katamo khuddakanikāyo? Sakalaṃ vinayapiṭakaṃ, abhidhammapiṭakaṃ, khuddakapāṭha, dhammapadādayo ca pubbe dassitā pañcadasappabhedā; ṭhapetvā cattāro nikāye avasesaṃ buddhavacananti.

何谓小部？即全部律藏、阿毗达摩藏，以及先前已说过的《小诵》(Khuddakapāṭha)、《法句》(Dhammapada)等十五种；除去四个部，其余皆是佛陀的教言。

Ṭhapetvā caturopete, nikāye dīghaādike;

Tadaññaṃ buddhavacanaṃ, nikāyo khuddako matoti.

除却长部等四部，其余佛陀教言，即名为小部。

Evaṃ nikāyato pañca nikāyā honti.

如是依部类有五部。

Kathaṃ [Pg.27] aṅgavasena navaṅgānīti? Sabbameva hidaṃ ‘suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedalla’nti navappabhedaṃ hoti. Tattha ubhatovibhaṅganiddesakhandhakaparivārā suttanipāte maṅgalasuttaratanasuttanālakasuttatuvaṭṭakasuttāni aññampi ca suttanāmakaṃ tathāgatavacanaṃ suttanti veditabbaṃ. Sabbampi sagāthakaṃ suttaṃ geyyanti veditabbaṃ. Visesena saṃyuttanikāye sakalopi sagāthāvaggo. Sakalampi abhidhammapiṭakaṃ, niggāthakaṃ suttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ buddhavacanaṃ, taṃ veyyākaraṇanti veditabbaṃ. Dhammapadaṃ theragāthā therīgāthā suttanipāte nosuttanāmikā suddhikagāthā ca gāthāti veditabbā. Somanassañāṇamayikagāthāppaṭisaṃyuttā dvāsīti suttantā udānanti veditabbaṃ. ‘Vuttañhetaṃ bhagavatā’tiādinayappavattā (itivu. 1) dasuttarasatasuttantā itivuttakanti veditabbaṃ. Apaṇṇakajātakādīni paññāsādhikāni pañca jātakasatāni jātakanti veditabbaṃ. ‘‘Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande’’tiādinayapavattā (dī. ni. 2.209; a. ni. 4.129) sabbepi acchariyaabbhutadhammappaṭisaṃyuttā suttantā abbhutadhammanti veditabbaṃ.

如何依体裁分为九分？此佛语皆有九种类别：“经”(sutta)、“应颂”(geyya)、“记说”(veyyākaraṇa)、“偈颂”(gāthā)、“自说”(udāna)、“如是语”(itivuttaka)、“本生”(jātaka)、“希有法”(abbhutadhamma)、“论议”(vedalla)。于此，两部《毗崩伽》、诸《解释》、诸《犍度》、《附随》，以及《经集》中的《吉祥经》、《宝经》、《纳拉咖经》、《兜越迦经》等，以及其他名为“经”的如来之语，当知为“经”。所有含偈颂的经，当知为“应颂”；尤其是《相应部》中所有含偈颂的品。整个阿毗达摩藏，不含偈颂的经，以及未被其他八分所含摄的佛语，当知为“记说”。《法句》、《长老偈》、《长老尼偈》，以及《经集》中不名为经的纯偈颂，当知为“偈颂”。与喜悦和智相应的八十二部经，当知为“自说”。以“此乃世尊所说”等方式开头的（《如是语》第1经）一百一十二部经，当知为“如是语”。《无戏论本生》(Apaṇṇakajātaka)等五百五十部本生故事，当知为“本生”。以“诸比丘，于阿难有此四种希有、未曾有之法”等方式开头的（《长部》2.209；《增支部》4.129），所有与希有、未曾有之法相应的经，当知为“希有法”。

Cūḷavedallamahāvedallasammādiṭṭhisakkapañhasaṅkhārabhājanīyamahāpuṇṇamasuttādayo sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā vedallanti veditabbaṃ. Evametaṃ aṅgato navaṅgāni.

《小毗陀罗经》、《大毗陀罗经》、《正见经》、《帝释所问经》、《行分别经》、《大满月经》等，所有在获得智慧与满足后所提问的经，皆应知为“毗陀罗”。如是，依此体裁，（佛语）有此九支。

Kathaṃ dhammakkhandhato caturāsīti dhammakkhandhasahassānīti? Sabbameva hidaṃ buddhavacanaṃ.

如何依于法蕴而有八万四千法蕴？此皆为佛陀所说之法。

‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;

Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027);

八万二千从佛受， 二千法从比丘学； [一共]八万四千法， 此等之法我传扬。（《长老偈》1027）

Evaṃ paridīpitadhammakkhandhavasena caturāsītisahassappabhedaṃ hoti. Tattha ekānusandhikaṃ suttaṃ eko dhammakkhandho. Yaṃ anekānusandhikaṃ tattha anusandhivasena dhammakkhandhagaṇanā. Gāthābandhesu pañhāpucchanaṃ eko dhammakkhandho, vissajjanaṃ eko. Abhidhamme ekamekaṃ tikadukabhājanaṃ ekamekañca cittavārabhājanaṃ eko dhammakkhandho. Vinaye atthi vatthu, atthi mātikā, atthi padabhājanīyaṃ, atthi āpatti, atthi anāpatti, atthi [Pg.28] antarāpatti, atthi tikacchedo. Tattha ekameko koṭṭhāso ekameko dhammakkhandhoti veditabbo. Evaṃ dhammakkhandhato caturāsīti dhammakkhandhasahassāni.

如是，依所阐述之法蕴，便有八万四千种差别。其中，单一主题的经为一法蕴；若有多个主题，则依法蕴之主题数计算。于偈颂中，一问为一法蕴，一答为一法蕴。于阿毗达摩中，每一组三法与二法之分别，以及每一心品之分别，皆为一法蕴。于律藏中，有事、有总纲、有句分别、有犯、有不犯、有中间犯、有三断。其中，每一部分皆应知为一法蕴。如是，依于法蕴，而有八万四千法蕴。

Evametaṃ sabbampi buddhavacanaṃ pañcasatikasaṅgītikāle saṅgāyantena mahākassapappamukhena vasīgaṇena ayaṃ dhammo ayaṃ vinayo, idaṃ paṭhamabuddhavacanaṃ, idaṃ majjhimabuddhavacanaṃ, idaṃ pacchimabuddhavacanaṃ, idaṃ vinayapiṭakaṃ, idaṃ suttantapiṭakaṃ, idaṃ abhidhammapiṭakaṃ, ayaṃ dīghanikāyo…pe… ayaṃ khuddakanikāyo, imāni suttādīni navaṅgāni, imāni caturāsīti dhammakkhandhasahassānīti imaṃ pabhedaṃ vavatthapetvāva saṅgītaṃ. Na kevalañca imameva aññampi uddānasaṅgahavaggasaṅgahapeyyālasaṅgahaekanipātadukanipātādinipātasaṅgahasaṃyuttasaṅgaha paṇṇāsasaṅgahādianekavidhaṃ, tīsu piṭakesu sandissamānaṃ saṅgahappabhedaṃ vavatthapetvāva sattahi māsehi saṅgītaṃ.

如是，所有这些佛语，在五百结集时，由大迦叶(Mahākassapa)为首的自在众，确立了“这是法，这是律；这是初时佛语，这是中时佛语，这是后时佛语；这是律藏，这是经藏，这是阿毗达摩藏；这是长部……乃至……这是小部；这是经等九分教；这是八万四千法蕴”等区别后，方才结集。不仅如此，还确立了三藏中可见的摄颂、品、广说、一集、二集等集、相应(saṃyutta)集、五十集等多种结集分类，历时七个月结集而成。

Saṅgītipariyosāne cassa idaṃ mahākassapattherena dasabalassa sāsanaṃ pañcavassasahassaparimāṇakālaṃ pavattanasamatthaṃ katanti sañjātappamodā sādhukāraṃ viya dadamānā ayaṃ mahāpathavī udakapariyantaṃ katvā anekappakāraṃ kampi saṅkampi sampakampi sampavedhi. Anekāni ca acchariyāni pāturahesuṃ.

结集结束时，此大地生起欢喜，犹如称念“善哉”，为“大迦叶(Mahākassapa)长老已令十力尊的教法住世五千年”而以水为界，多种方式震动、摇动、颤动、晃动。亦有多种未曾有之事出现。

Evaṃ saṅgīte panettha ayaṃ abhidhammo piṭakato abhidhammapiṭakaṃ, nikāyato khuddakanikāyo, aṅgato veyyākaraṇaṃ, dhammakkhandhato katipayāni dhammakkhandhasahassāni honti.

如是结集中，此阿毗达摩(Abhidhamma)，从藏而言，是阿毗达摩藏；从部而言，是小部；从分而言，是记说；从法蕴而言，是数千法蕴。

Taṃ dhārayantesu bhikkhūsu pubbe eko bhikkhu sabbasāmayikaparisāya nisīditvā abhidhammato suttaṃ āharitvā dhammaṃ kathento ‘‘rūpakkhandho abyākato, cattāro khandhā siyā kusalā siyā akusalā siyā abyākatā; dasāyatanā abyākatā, dve āyatanā siyā kusalā siyā akusalā siyā abyākatā; soḷasa dhātuyo abyākatā, dve dhātuyo siyā kusalā siyā akusalā siyā abyākatā; samudayasaccaṃ akusalaṃ, maggasaccaṃ kusalaṃ, nirodhasaccaṃ abyākataṃ, dukkhasaccaṃ siyā kusalaṃ siyā akusalaṃ siyā abyākataṃ; dasindriyā abyākatā, domanassindriyaṃ akusalaṃ, anaññātaññassāmītindriyaṃ kusalaṃ, cattāri indriyāni siyā kusalā siyā abyākatā, cha [Pg.29] indriyāni siyā kusalā siyā akusalā siyā abyākatā’’ti dhammakathaṃ kathesi.

当比丘们受持时，先前有一位比丘坐在全体集会中，从阿毗达摩中引出教理说法道：“色蕴是无记，四蕴或善、或不善、或无记；十处是无记，二处或善、或不善、或无记；十六界是无记，二界或善、或不善、或无记；集谛是不善，道谛是善，灭谛是无记，苦谛或善、或不善、或无记；十根是无记，忧根是不善，未知当知根是善，四根或善、或无记，六根或善、或不善、或无记。”

Tasmiṃ ṭhāne eko bhikkhu nisinno ‘dhammakathika tvaṃ sineruṃ parikkhipanto viya dīghasuttaṃ āharasi, kiṃ suttaṃ nāmeta’nti āha. ‘Abhidhammasuttaṃ nāma, āvuso’ti. ‘Abhidhammasuttaṃ kasmā āharasi? Kiṃ aññaṃ buddhabhāsitaṃ suttaṃ āharituṃ na vaṭṭatī’ti? ‘Abhidhammo kena bhāsito’ti? ‘Na eso buddhabhāsito’ti. ‘Kiṃ pana te, āvuso, vinayapiṭakaṃ uggahita’nti? ‘Na uggahitaṃ, āvuso’ti. ‘Avinayadhāritāya maññe tvaṃ ajānanto evaṃ vadesī’ti. ‘Vinayamattameva, āvuso, uggahita’nti. ‘Tampi te duggahitaṃ, parisapariyante nisīditvā niddāyantena uggahitaṃ bhavissati; tumhādise hi pabbājento vā upasampādento vā sātisāro hoti’. ‘Kiṃ kāraṇā’? Vinayamattassapi duggahitattā; vuttañhetaṃ – ‘‘tattha anāpatti, na vivaṇṇetukāmo iṅgha tāva, āvuso, suttantaṃ vā gāthāyo vā abhidhammaṃ vā pariyāpuṇassu, pacchāpi vinayaṃ pariyāpuṇissasī’’ti (pāci. 442) bhaṇati. ‘‘Suttante okāsaṃ kārāpetvā abhidhammaṃ vā vinayaṃ vā pucchati, abhidhamme okāsaṃ kārāpetvā suttantaṃ vā vinayaṃ vā pucchati, vinaye okāsaṃ kārāpetvā suttantaṃ vā abhidhammaṃ vā pucchatī’’ti (pāci. 1221). ‘Tvaṃ pana ettakampi na jānāsī’ti ettakenapi paravādī niggahito hoti.

当时，在那个地方，一位比丘坐着说：“说法者，你像围绕须弥山一样引出长篇大论，这是什么经呢？”“这叫做阿毗达摩经，贤友(āvuso)。”“你为何引阿毗达摩经？难道不能引佛陀所说的其他经典吗？”“阿毗达摩是谁说的呢？”“这不是佛陀说的。”“贤友，你学过律藏吗？”“没有学过，贤友。”“我想你因为不了解律，才会这样说。”“我只学了律，贤友。”“那你也是学得不好，大概是在大众集会边缘打瞌睡时学到的吧；像你这样的人，无论是为人剃度还是授戒，都会有过失。”“什么原因呢？”“正因为你对律藏也学得不好。正如律中所说：‘在那里没有罪，不是想要毁谤。贤友，你还是先学习经藏、偈颂或阿毗达摩，之后再学习律藏。’（波逸提442）如此说。又说：‘在经藏中获得机会问阿毗达摩或律藏，在阿毗达摩中获得机会问经藏或律藏，在律藏中获得机会问经藏或阿毗达摩。’（波逸提1221）你竟然连这些都不知道吗？”仅仅凭着这些话，异见者就被驳倒了。

Mahāgosiṅgasuttaṃ pana itopi balavataraṃ. Tatra hi dhammasenāpati sāriputtatthero aññamaññaṃ pucchitapañhañca vissajjanañca ārocetuṃ satthu santikaṃ gantvā mahāmoggallānattherassa vissajjanaṃ ārocento ‘‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti, te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti, dhammī ca nesaṃ kathāpavattinī hoti, evarūpena kho, āvuso, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti (ma. ni. 1.343) āha. Satthā ābhidhammikā nāma mama sāsane paribāhirāti avatvā suvaṇṇāliṅgasadisaṃ gīvaṃ unnāmetvā puṇṇacandasassirīkaṃ mahāmukhaṃ pūretvā brahmaghosaṃ nicchārento ‘‘sādhu sādhu [Pg.30] sāriputtā’’ti mahāmoggallānattherassa sādhukāraṃ datvā ‘‘yathā taṃ moggallāno ca sammā byākaramāno byākareyya, moggallāno hi sāriputta dhammakathiko’’ti (ma. ni. 1.343) āha. Ābhidhammikabhikkhūyeva kira dhammakathikā nāma, avasesā dhammakathaṃ kathentāpi na dhammakathikā. Kasmā? Te hi dhammakathaṃ kathentā kammantaraṃ vipākantaraṃ rūpārūpaparicchedaṃ dhammantaraṃ āloḷetvā kathenti. Ābhidhammikā pana dhammantaraṃ na āloḷenti. Tasmā ābhidhammiko bhikkhu dhammaṃ kathetu vā mā vā, pucchitakāle pana pañhaṃ kathessatīti. Ayameva ekantadhammakathiko nāma hoti. Idaṃ sandhāya satthā sādhukāraṃ datvā ‘sukathitaṃ moggallānenā’ti āha.

《大牛角林经》(Mahāgosiṅgasuttaṃ)则更为有力。经中，法将舍利弗尊者为了将彼此的问答与解答禀告世尊，而去到世尊跟前，在禀告大目犍连尊者的解答时说道：“贤友舍利弗，此处有两位比丘在谈论阿毗达摩，他们互相提问，当被问到问题时，他们互相解答，而且不会滞碍，他们的谈论是如法的。贤友舍利弗，这样的比丘能够光耀牛角娑罗林(Gosiṅgasālavana)。”世尊并没有说“阿毗达摩师在我教法之外”，而是扬起如金鼓般的颈项，圆满如满月般光辉的脸庞，发出梵音说道：“善哉！善哉！舍利弗！”他如此赞赏大目犍连尊者，并说道：“正如目犍连正确地解释那样，舍利弗，目犍连才是说法者。”据说，只有阿毗达摩比丘才被称为说法者，其余的人即使说法，也不被称为说法者。为何如此？因为他们在说法时，会混杂其他的业、异熟、色法与无色法的分别以及其他的法。而阿毗达摩师则不会混杂其他的法。因此，一位阿毗达摩比丘，无论他说法与否，在被提问时，他必能解答。只有这样的人才被称为纯粹的说法者。世尊正是针对此义，给予赞赏并说道：“目犍连善说！”

Abhidhammaṃ paṭibāhento imasmiṃ jinacakke pahāraṃ deti, sabbaññutaññāṇaṃ paṭibāhati, satthu vesārajjaññāṇaṃ paṭinivatteti, sotukāmaṃ parisaṃ visaṃvādeti, ariyamagge āvaraṇaṃ bandhati, aṭṭhārasasu bhedakaravatthūsu ekasmiṃ sandissati ukkhepanīyakammatajjanīyakammāraho hoti. Taṃ taṃ kammaṃ katvā uyyojetabbo ‘gaccha vighāsādo hutvā jīvissasī’ti.

反对阿毗达摩，即是打击此佛陀的法轮，反对一切智智，否定导师的无畏智，欺骗渴望听闻的会众，在圣道上设置障碍，属于十八种破僧事之一，应受举罪羯磨（ukkhepanīyakamma）与呵责羯磨（tajjanīyakamma）。在执行相应的羯磨之后，应当驱逐他：“去吧，你将以残食为生。”

Athāpi evaṃ vadeyya – ‘‘sace abhidhammo buddhabhāsito, yathā anekesu suttasahassesu ‘ekaṃ samayaṃ bhagavā rājagahe viharatī’tiādinā nayena nidānaṃ sajjitaṃ, evamassāpi nidānaṃ sajjitaṃ bhaveyyā’’ti. So ‘jātakasuttanipātadhammapadādīnaṃ evarūpaṃ nidānaṃ natthi, na cetāni na buddhabhāsitānī’ti paṭikkhipitvā uttaripi evaṃ vattabbo – ‘paṇḍita, abhidhammo nāmesa sabbaññubuddhānaṃyeva visayo, na aññesaṃ visayo. Buddhānañhi okkanti pākaṭā, abhijāti pākaṭā, abhisambodhi pākaṭā, dhammacakkappavattanaṃ pākaṭaṃ. Yamakapāṭihāriyaṃ pākaṭaṃ, tidivakkamo pākaṭo, devaloke desitabhāvo pākaṭo, devorohanaṃ pākaṭaṃ. Yathā nāma cakkavattirañño hatthiratanaṃ vā assaratanaṃ vā thenetvā yānake yojetvā vicaraṇaṃ nāma aṭṭhānaṃ akāraṇaṃ; cakkaratanaṃ vā pana thenetvā palālasakaṭe olambitvā vicaraṇaṃ nāma aṭṭhānaṃ akāraṇaṃ; yojanappamāṇaṃ obhāsanasamatthaṃ maṇiratanaṃ vā pana kappāsapacchiyaṃ pakkhipitvā vaḷañjanaṃ [Pg.31] nāma aṭṭhānaṃ akāraṇaṃ. Kasmā? Rājārahabhaṇḍatāya; evameva abhidhammo nāma na aññesaṃ visayo, sabbaññubuddhānaṃyeva visayo. Tesaṃ vasena desetabbadesanā. Buddhānañhi okkanti pākaṭā…pe… devorohanaṃ pākaṭaṃ. Abhidhammassa nidānakiccaṃ nāma natthi paṇḍitā’ti. Na hi sakkā evaṃ vutte paravādinā sahadhammikaṃ udāharaṇaṃ udāharituṃ.

又有人会这样说：“如果阿毗达摩是佛陀所说，那么就应该像成千上万的经中以‘一时，世尊住在王舍城’等方式设置了缘起一样，它也应该设置有缘起。”对此，应先反驳说：“《本生(Jātaka)》、《经集(Suttanipāta)》、《法句(Dhammapada)》等并没有这样的缘起，难道它们就不是佛陀所说吗？”然后再进一步这样说：“智者，所谓的阿毗达摩，唯独是一切知佛的境界，不是他人的境界。因为诸佛的入胎是昭著的，诞生是昭著的，正等觉是昭著的，转法轮是昭著的，双神变(Yamakapāṭihāriyaṃ)是昭著的，升天界是昭著的，在天界说法是昭著的，从天界降下是昭著的。譬如，盗取转轮王的象宝或马宝，套在普通车上出行，此事无有是处，绝无可能；又如盗取轮宝，挂在草车上出行，此事无有是处，绝无可能；又如将能照亮一由旬的摩尼宝，放在棉布袋里使用，此事无有是处，绝无可能。为何？因为它们是国王专属的用具。同样地，所谓的阿毗达摩，不是他人的境界，唯独是一切知佛的境界，是应由他们来宣说的教法。因为诸佛的入胎是昭著的……乃至……从天界降下是昭著的。智者们，阿毗达摩是不需要缘起的。”当这样说时，外道论者将无法举出符合正法的例子。

Maṇḍalārāmavāsī tissabhūtitthero pana mahābodhinidāno esa abhidhammo nāmāti dassetuṃ ‘‘yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi tassa padesena vihāsi’’nti (saṃ. ni. 5.11) imaṃ padesavihārasuttantaṃ āharitvā kathesi. Dasavidho hi padeso nāma – khandhapadeso, āyatanapadeso, dhātupadeso, saccapadeso, indriyapadeso, paccayākārapadeso, satipaṭṭhānapadeso, jhānapadeso, nāmapadeso, dhammapadesoti. Tesu satthā mahābodhimaṇḍe pañcakkhandhe nippadesena paṭivijjhi, imaṃ temāsaṃ vedanākkhandhavaseneva vihāsi. Dvādasāyatanāni aṭṭhārasa dhātuyo nippadesena paṭivijjhi. Imaṃ temāsaṃ dhammāyatane vedanāvasena dhammadhātuyañca vedanāvaseneva vihāsi. Cattāri saccāni nippadesena paṭivijjhi, imaṃ temāsaṃ dukkhasacce vedanāvaseneva vihāsi. Bāvīsatindriyāni nippadesena paṭivijjhi, imaṃ temāsaṃ vedanāpañcakaindriyavasena vihāsi. Dvādasapadikaṃ paccayākāravaṭṭaṃ nippadesena paṭivijjhi, imaṃ temāsaṃ phassapaccayā vedanāvaseneva vihāsi. Cattāro satipaṭṭhāne nippadesena paṭivijjhi, imaṃ temāsaṃ vedanāsatipaṭṭhānavaseneva vihāsi. Cattāri jhānāni nippadesena paṭivijjhi, imaṃ temāsaṃ jhānaṅgesu vedanāvaseneva vihāsi. Nāmaṃ nippadesena paṭivijjhi, imaṃ temāsaṃ tattha vedanāvaseneva vihāsi. Dhamme nippadesena paṭivijjhi, imaṃ temāsaṃ vedanāttikavaseneva vihāsīti. Evaṃ thero padesavihārasuttantavasena abhidhammassa nidānaṃ kathesi.

曼陀罗园的帝须菩提长老(Tissabhūtitthera)，为开示“此阿毗达摩以大菩提为缘起”，引用《部分住经》(Padesavihārasuttanta)宣说：“诸比丘，我初成正觉时所安住之境，仅安住于其一部分。”(《相应部》5.11) 所说的“部分”有十种：蕴部分、处部分、界部分、谛部分、根部分、缘起部分、念住部分、禅那部分、名部分、法部分。其中，导师于大菩提座(mahābodhimaṇḍa)无余地遍知五蕴，而于此三月，仅依受蕴而住。无余地遍知十二处、十八界，于此三月，依于法处中的受，以及法界中的受而住。无余地遍知四谛，于此三月，仅依苦谛中的受而住。无余地遍知二十二根，于此三月，依五受根而住。无余地遍知十二支缘起轮，于此三月，仅依“触缘受”而住。无余地遍知四念住，于此三月，仅依受念住而住。无余地遍知四禅那，于此三月，依禅支中的受而住。无余地遍知名，于此三月，仅依其中的受而住。无余地遍知诸法，于此三月，仅依受三法聚而住。如是，长老依据《部分住经》宣说了阿毗达摩的缘起。

Gāmavāsī sumanadevatthero pana heṭṭhālohapāsāde dhammaṃ parivattento ‘ayaṃ paravādī bāhā paggayha araññe kandanto viya, asakkhikaṃ aḍḍaṃ karonto viya ca, abhidhamme nidānassa atthibhāvampi na jānātī’ti vatvā nidānaṃ kathento evamāha – ekaṃ samayaṃ bhagavā devesu viharati tāvatiṃsesu pāricchattakamūle paṇḍukambalasilāyaṃ. Tatra kho bhagavā devānaṃ [Pg.32] tāvatiṃsānaṃ abhidhammakathaṃ kathesi – ‘‘kusalā dhammā, akusalā dhammā, abyākatā dhammā’’ti.

村居须摩提婆长老(Sumanadevatthero)在下层铜殿(Lohapāsāda)复诵法时，说道：“这位外道犹如在林中举臂哭号，又如作无证之诉，竟不知阿毗达摩有序缘的存在！”于是，他开始讲述此序缘：一时，世尊住于三十三天(Tāvatiṃsa)，在巴瑞恰达树(Pāricchattaka)下，坐于班度甘巴拉石座(Paṇḍukambalasilā)上。在那里，世尊为三十三天诸天宣说阿毗达摩，即：“善法、不善法、无记法。”

Aññesu pana suttesu ekameva nidānaṃ. Abhidhamme dve nidānāni – adhigamanidānañca desanānidānañca. Tattha adhigamanidānaṃ dīpaṅkaradasabalato paṭṭhāya yāva mahābodhipallaṅkā veditabbaṃ. Desanānidānaṃ yāva dhammacakkappavattanā. Evaṃ ubhayanidānasampannassa panassa abhidhammassa nidānakosallatthaṃ idaṃ tāva pañhākammaṃ veditabbaṃ – ayaṃ abhidhammo nāma kena pabhāvito? Kattha paripācito? Kattha adhigato? Kadā adhigato? Kena adhigato? Kattha vicito? Kadā vicito? Kena vicito? Kattha desito? Kassatthāya desito? Kimatthaṃ desito? Kehi paṭiggahito? Ke sikkhanti? Ke sikkhitasikkhā? Ke dhārenti? Kassa vacanaṃ? Kenābhatoti?

然而，在其他经中，只有一种序缘。阿毗达摩则有两种序缘：证悟序缘与教说序缘。其中，证悟序缘应知是从燃灯十力佛(Dīpaṅkara Dasabala)开始，直至大菩提座(Mahābodhipallaṅka)。教说序缘则直至转法轮(Dhammacakkappavattana)。如此具备两种序缘的阿毗达摩，为了善巧地理解其序缘，应当先了解这些问答——这阿毗达摩是由谁发起的？在哪里圆满？在哪里证得？何时证得？由谁证得？在哪里考察？何时考察？由谁考察？在哪里宣说？为了谁的利益宣说？为了什么目的宣说？由谁接受？谁在学习？谁是已学成者(sikkhitasikkhā)？谁忆持？是谁的言教？由谁传承而来？

Tatridaṃ vissajjanaṃ – kena pabhāvitoti bodhiabhinīhārasaddhāya pabhāvito. Kattha paripācitoti aḍḍhachakkesu jātakasatesu. Kattha adhigatoti bodhimūle. Kadā adhigatoti visākhāpuṇṇamāsiyaṃ. Kenādhigatoti sabbaññubuddhena. Kattha vicitoti bodhimaṇḍe. Kadā vicitoti ratanagharasattāhe. Kena vicitoti sabbaññubuddhena. Kattha desitoti devesu tāvatiṃsesu. Kassatthāya desitoti devatānaṃ. Kimatthaṃ desitoti caturoghaniddharaṇatthaṃ. Kehi paṭiggahitoti devehi. Ke sikkhantīti sekkhā ca puthujjanakalyāṇā ca. Ke sikkhitasikkhāti arahanto khīṇāsavā. Ke dhārentīti yesaṃ vattati te dhārenti. Kassa vacananti bhagavato vacanaṃ, arahato sammāsambuddhassa. Kenābhatoti ācariyaparamparāya.

对此回答如下——由何而有？由菩提之愿与信而有。于何处圆满？于五百五十则本生中圆满。于何处证得？于菩提树下证得。于何时证得？于毘舍佉(visākhā)月圆日证得。由谁证得？由一切知佛陀证得。于何处思择？于菩提座思择。于何时思择？于宝屋七日中思择。由谁思择？由一切知佛陀思择。于何处开示？于三十三天向诸天开示。为谁之利而开示？为诸天。为何目的而开示？为断除四瀑流。由谁领受？由诸天领受。谁在学习？有学与贤善凡夫。谁已学成？漏尽阿罗汉。谁在受持？奉行者受持之。此是何人之言教？是世尊、阿罗汉、正等觉者之言教。由谁传来？由师师相传而来。

Ayañhi sāriputtatthero bhaddaji sobhito piyajālī piyapālo piyadassī kosiyaputto siggavo sandeho moggaliputto sudatto dhammiyo dāsako soṇako revatoti evamādīhi yāva tatiyasaṅgītikālā ābhato. Tato uddhaṃ tesaṃyeva sissānusissehīti evaṃ tāva jambudīpatale ācariyaparamparāya ābhato. Imaṃ pana dīpaṃ –

此法由舍利弗(Sāriputta)长老，以及跋陀耆(Bhaddaji)、苏毗多(Sobhita)、毕耶阇离(Piyajālī)、毕耶波罗(Piyapālo)、喜见(Piyadassī)、拘尸耶子(Kosiyaputta)、悉伽瓦(Siggava)、删提诃(Sandeha)、目犍连子(Moggaliputta)、善施(Sudatta)、昙弥(Dhammiya)、陀娑(Dāsaka)、须那(Soṇaka)、瑞瓦达(Revata)等人，传承至第三次结集之时。此后，则由彼等之弟子及再传弟子，于瞻部洲(Jambudīpa)之地，师师相传而来。至于此岛——

Tato [Pg.33] mahindo iṭṭiyo, uttiyo sambalo tathā;

Paṇḍito bhaddanāmo ca, ete nāgā mahāpaññā.

其后有摩哂陀(Mahinda)、伊地耶(Iṭṭiya)、郁地耶(Uttiya)、三婆楼(Sambala)，以及贤者跋陀那摩(Bhaddanāma)，此等皆为大智慧之龙象。

Jambudīpā idhāgatāti (pari. 3, 8).

“从瞻部洲来到此地。”（《附随》3.8）

Imehi mahānāgehi ābhato. Tato uddhaṃ tesaṃyeva sissānusissasaṅkhātāya ācariyaparamparāya yāvajjatanakālā ābhato.

此法由这些大龙象传来。此后，由其弟子与再传弟子所构成之师承，辗转相传，延续至今。

Sumedhakathā

善慧之事

Evaṃ ābhatassa panassa yaṃ taṃ dīpaṅkaradasabalato paṭṭhāya yāva mahābodhipallaṅkā adhigamanidānaṃ, yāva dhammacakkappavattanā desanānidānañca vuttaṃ, tassa āvibhāvatthaṃ ayaṃ anupubbikathā veditabbā –

对于如是传承之法，其中所说从燃灯(Dīpaṅkara)十力尊起始，至大菩提座之证悟本缘，以及至转法轮之教说本缘，为令其显明，当知此次第之说——

Ito kira kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake amaravatī nāma nagaraṃ ahosi. Tattha sumedho nāma brāhmaṇo paṭivasati ubhato sujāto, mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā kulaparivaṭṭā akkhitto anupakuṭṭho jātivādena, abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. So aññaṃ kammaṃ akatvā brāhmaṇasippameva uggaṇhi. Tassa daharakāleyeva mātāpitaro kālamakaṃsu. Athassa rāsivaḍḍhako amacco āyapotthakaṃ āharitvā suvaṇṇarajatamaṇimuttādipūrite gabbhe vivaritvā ‘ettakaṃ te kumāra mātu santakaṃ, ettakaṃ pitu santakaṃ, ettakā ayyakapayyakānaṃ santakāti yāva sattamā kulaparivaṭṭā dhanaṃ ācikkhitvā etaṃ paṭipajjāhī’ti āha. Sumedhapaṇḍito cintesi – ‘imaṃ dhanaṃ saṃharitvā mayhaṃ pitupitāmahādayo paralokaṃ gacchantā ekakahāpaṇampi gahetvā na gatā, mayā pana gahetvā gamanakāraṇaṃ kātuṃ vaṭṭatī’ti so rañño ārocetvā nagare bheriṃ carāpetvā mahājanassa dānaṃ datvā tāpasapabbajjaṃ pabbaji. Imasmiṃ pana ṭhāne sumedhakathā kathetabbā. Vuttañhetaṃ buddhavaṃse (bu. vaṃ. 2.1-33) –

据说，于此四阿僧祇又十万劫之上，有名为不死城(Amaravatī)之城。于彼处，有名为善慧(Sumedha)之婆罗门居住。其父母双方皆出身良好，血统纯正，上溯七代家世清净，于种姓之说无有瑕疵、无可指责；其人相貌俊美，仪表堂堂，具足最上等之肤色光泽。彼不事他业，唯学婆罗门之技艺。其年少时，父母双亡。时，有司库大臣为其取来账簿，开启充满金、银、摩尼、珍珠等之宝库，言：“王子，此为汝母之所有，此为汝父之所有，此为汝祖辈乃至七代家世之所有，请接管此财。”善慧贤者思惟：“我之父祖辈等积集此财，往生他世时，未尝携得一钱而去，我则应当造作能将之带往来世的因缘。”于是，彼告知国王，于城中击鼓宣告，施与大众，而后出家为苦行者。于此，当说善慧之事。如《佛史》(Buddhavaṃsa, Bu. 2.1-33)所言：

Kappe ca satasahasse, caturo ca asaṅkhiye;

Amaraṃ nāma nagaraṃ, dassaneyyaṃ manoramaṃ.

四阿僧祇又十万劫，有城名不死，美观且怡人。

Dasahi [Pg.34] saddehi avivittaṃ, annapānasamāyutaṃ;

Hatthisaddaṃ assasaddaṃ, bherisaṅkharathāni ca;

Khādatha pivatha ceva, annapānena ghositaṃ.

十音不绝，饮食丰饶；象声、马声、鼓声、螺声、车声，以及“请食！请饮！”之声响彻其间。

Nagaraṃ sabbaṅgasampannaṃ, sabbakammamupāgataṃ;

Sattaratanasampannaṃ, nānājanasamākulaṃ;

Samiddhaṃ devanagaraṃva, āvāsaṃ puññakamminaṃ.

此城具足一切要素，一切行业兴盛；具足七宝，各种人群聚集；繁荣如同天城，是福德者的居所。

Nagare amaravatiyā, sumedho nāma brāhmaṇo;

Anekakoṭisannicayo, pahūtadhanadhaññavā.

于不死城中，有名为善慧之婆罗门；积财无数亿，钱谷甚丰饶。

Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

Lakkhaṇe itihāse ca, sadhamme pāramiṃ gato.

彼为研读者，持咒者，通达三吠陀；于相术、史传及自宗之法，已达究竟。

Rahogato nisīditvā, evaṃ cintesahaṃ tadā;

Dukkho punabbhavo nāma, sarīrassa ca bhedanaṃ.

我于静处独坐，那时如是思惟：“再生是苦，身体的坏灭亦是苦。”

Jātidhammo jarādhammo, byādhidhammo sahaṃ tadā;

Ajaraṃ amataṃ khemaṃ, pariyesissāmi nibbutiṃ.

我那时是生法、老法、病法；我将寻求无老、不死、安稳的涅槃。

Yaṃnūnimaṃ pūtikāyaṃ, nānākuṇapapūritaṃ;

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko.

何不舍弃此充满种种腐尸的臭秽之身，无所顾恋、无所需求而离去？

Atthi hehiti so maggo, na so sakkā na hetuye;

Pariyesissāmi taṃ maggaṃ, bhavato parimuttiyā.

确实有那条道路，它不可能不存在；我将寻求那条解脱轮回的道路。

Yathāpi dukkhe vijjante, sukhaṃ nāmapi vijjati;

Evaṃ bhave vijjamāne, vibhavopi icchitabbako.

正如苦存在，乐也存在；同样，有存在，无有亦应被希求。

Yathāpi uṇhe vijjante, aparaṃ vijjati sītalaṃ;

Evaṃ tividhaggi vijjante, nibbānaṃ icchitabbakaṃ.

正如热存在，凉也存在；同样，三火存在，涅槃亦应被希求。

Yathāpi pāpe vijjante, kalyāṇamapi vijjati;

Evameva jāti vijjante, ajātipicchitabbakaṃ.

正如恶存在，善也存在；同样，生存在，无生亦应被希求。

Yathā [Pg.35] gūthagato puriso, taḷākaṃ disvāna pūritaṃ;

Na gavesati taṃ taḷākaṃ, na doso taḷākassa so.

譬如有人身沾粪秽，看见一满水池塘；若他不寻求那池塘，那并非池塘之过。

Evaṃ kilesamaladhove, vijjante amatantaḷe;

Na gavesati taṃ taḷākaṃ, na doso amatantaḷe.

同样，有能洗涤烦恼垢的甘露池在；若不寻求那甘露池，那并非甘露池之过。

Yathā arīhi pariruddho, vijjante gamanampathe;

Na palāyati so puriso, na doso añjasassa so.

譬如有人为敌所围，而有路可逃；若他不逃离，那并非道路之过。

Evaṃ kilesapariruddho, vijjamāne sive pathe;

Na gavesati taṃ maggaṃ, na doso sivamañjase.

同样，为烦恼所围，而有吉祥之道存在；若不寻求那条道路，那并非吉祥之道之过。

Yathāpi byādhito puriso, vijjamāne tikicchake;

Na tikicchāpeti taṃ byādhiṃ, na doso so tikicchake.

譬如病人，有医师在；若不求医治病，那并非医师之过。

Evaṃ kilesabyādhīhi, dukkhito paripīḷito;

Na gavesati taṃ ācariyaṃ, na doso so vināyake.

同样，为烦恼病所苦、所折磨者，若不寻求那位导师，那并非调御者之过。

Yathāpi kuṇapaṃ puriso, kaṇṭhe baddhaṃ jigucchiya;

Mocayitvāna gaccheyya, sukhī serī sayaṃvasī.

譬如有人颈系腐尸，心生厌恶，解脱而去，则得安乐、自在、自主。

Tathevimaṃ pūtikāyaṃ, nānākuṇapasañcayaṃ;

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko.

同样，对此积聚种种腐尸的臭秽之身，我亦应舍之而去，无所顾恋，无所需求。

Yathā uccāraṭṭhānamhi, karīsaṃ naranāriyo;

Chaḍḍayitvāna gacchanti, anapekkhā anatthikā.

犹如在秽处，男女弃粪已，舍之而离去，无恋亦无求。

Evamevāhaṃ imaṃ kāyaṃ, nānākuṇapapūritaṃ;

Chaḍḍayitvāna gacchissaṃ, vaccaṃ katvā yathā kuṭiṃ.

我亦复如是，此身充满种种不净，我将舍之而去，犹如用后离厕。

Yathāpi jajjaraṃ nāvaṃ, paluggaṃ udagāhiniṃ;

Sāmī chaḍḍetvā gacchanti, anapekkhā anatthikā.

犹如朽破船，腐坏且进水；船主舍之去，无恋亦无求。

Evamevāhaṃ imaṃ kāyaṃ, navacchiddaṃ dhuvassavaṃ;

Chaḍḍayitvāna gacchissaṃ, jiṇṇanāvaṃva sāmikā.

我亦复如是，于此九孔身，恒常流不净；如主舍旧船，我将舍之去。

Yathāpi puriso corehi, gacchanto bhaṇḍamādiya;

Bhaṇḍacchedabhayaṃ disvā, chaḍḍayitvāna gacchati.

譬如人携货，行时遇盗贼；见货被夺惧，舍之而离去。

Evameva [Pg.36] ayaṃ kāyo, mahācorasamo viya;

Pahāyimaṃ gamissāmi, kusalacchedanābhayā.

此身实如是，犹如大盗贼；因惧善法断，我将舍之去。

Evāhaṃ cintayitvāna, nekakoṭisataṃ dhanaṃ;

Nāthānāthānaṃ datvāna, himavantamupāgamiṃ.

我如是思惟已，布施百俱胝财富予有依无依者，遂往雪山而去。

Himavantassāvidūre, dhammiko nāma pabbato;

Assamo sukato mayhaṃ, paṇṇasālā sumāpitā.

雪山不远处，有名达弥葛山；我善造净修林，善建一茅屋。

Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjitaṃ;

Aṭṭhaguṇasamupetaṃ, abhiññābalamāhariṃ.

我于彼处造经行处，远离五过，具足八德；我已证得神通之力。

Sāṭakaṃ pajahiṃ tattha, navadosamupāgataṃ;

Vākacīraṃ nivāsesiṃ, dvādasaguṇamupāgataṃ.

我于彼处舍衣裳，因其具有九过患；转而穿着树皮衣，因其具有十二德。

Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālakaṃ;

Upāgamiṃ rukkhamūlaṃ, guṇe dasahupāgataṃ.

我舍弃充满八过患之茅屋，前往具有十功德之树下。

Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato;

Anekaguṇasampannaṃ, pavattaphalamādiyiṃ.

播种种植之谷物，我已无余尽舍离；转而拾取自落果，具足种种之功德。

Tatthappadhānaṃ padahiṃ, nisajjaṭṭhānacaṅkame;

Abbhantaramhi sattāhe, abhiññābala pāpuṇinti. (bu. vaṃ. 2.1-33);

我于彼处勤精进，或坐或立或经行。于七日阿邦答勒(abbhantara)之内，我已证得神通力。

Tattha assamo sukato mayhaṃ, paṇṇasālā sumāpitāti imissā pāḷiyā sumedhapaṇḍitena assamapaṇṇasālācaṅkamā sahatthā māpitā viya vuttā. Ayaṃ panettha attho – mahāsattañhi ‘‘himavantaṃ ajjhogāhetvā ajja dhammikapabbataṃ pavisissāmī’’ti nikkhantaṃ disvā sakko devānamindo vissakammadevaputtaṃ āmantesi – ‘‘gaccha, tāta, ayaṃ sumedhapaṇḍito ‘pabbajissāmī’ti nikkhanto etassa vasanaṭṭhānaṃ māpehī’’ti. So tassa vacanaṃ sampaṭicchitvā ramaṇīyaṃ assamaṃ suguttaṃ paṇṇasālaṃ, manoramaṃ caṅkamañca māpesi. Bhagavā pana tadā attano puññānubhāvena nipphannaṃ taṃ assamapadaṃ sandhāya ‘‘sāriputta tasmiṃ dhammikapabbate –

“于彼处，我之茅舍善建成，草庵善造作。”在这段巴利文中，说的是善慧智者(Sumedhapaṇḍita)仿佛亲手建造了茅舍、草庵与经行道。此处的含义是——大士心想“我将进入喜马拉雅山，今日将进入正法山(Dhammikapabbata)”而出离时，天帝释(Sakko devānamindo)便呼唤毗首羯磨(Vissakammadevaputta)天子道：“孩子，这位善慧智者想要出家，你应当为他建造住所。”他领受命令后，便建造了怡人的茅舍、防护周密的草庵以及赏心悦目的经行道。然而，世尊当时是针对凭借自身福德威力而成就的那处茅舍地而说：“舍利弗，在那正法山上——”

Assamo [Pg.37] sukato mayhaṃ, paṇṇasālā sumāpitā;

Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita’’nti. –

我之茅舍善建成，草庵亦已善造作；于彼我造经行道，远离五种之过错。

Āha. Tattha assamo sukato mayhanti sukato mayā. Paṇṇasālā sumāpitāti paṇṇacchannā sālāpi me sumāpitā ahosi.

他说：“于此，‘我之茅舍善建成’意为‘由我善建成’；‘草庵善造作’意为‘我那叶覆之堂亦善造作’。”

Pañcadosavivajjitanti pañcime caṅkamadosā nāma thaddhavisamatā, antorukkhatā, gahanacchannatā, atisambādhatā, ativisālatāti. Thaddhavisamabhūmibhāgasmiñhi caṅkame caṅkamantassa pādā rujjanti, phoṭā uṭṭhahanti, cittaṃ ekaggataṃ na labhati, kammaṭṭhānaṃ vipajjati. Mudusamatale pana phāsuvihāraṃ āgamma kammaṭṭhānaṃ sampajjati. Tasmā thaddhavisamabhūmibhāgatā eko dosoti veditabbo. Caṅkamanassa anto vā majjhe vā koṭiyaṃ vā rukkhe sati pamādamāgamma caṅkamantassa nalāṭaṃ vā sīsaṃ vā paṭihaññatīti antorukkhatā dutiyo doso. Tiṇalatādigahanacchanne caṅkame caṅkamanto andhakāravelāyaṃ uragādike pāṇe akkamitvā vā māreti, tehi vā daṭṭho dukkhaṃ āpajjatīti gahanacchannatā tatiyo doso. Atisambādhe caṅkame vitthārato ratanike vā aḍḍharatanike vā caṅkamantassa paricchede pakkhalitvā nakhāpi aṅguliyopi bhijjantīti atisambādhatā catuttho doso. Ativisāle caṅkame caṅkamantassa cittaṃ vidhāvati, ekaggataṃ na labhatīti ativisālatā pañcamo doso. Puthulato pana diyaḍḍharatanaṃ dvīsu passesu ratanamattaanucaṅkamaṃ dīghato saṭṭhihatthaṃ mudutalaṃ samavippakiṇṇavālukaṃ caṅkamaṃ vaṭṭati, cetiyagirimhi dīpappasādakamahāmahindattherassa caṅkamanaṃ viya, tādisaṃ taṃ ahosi. Tenāha ‘‘caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita’’nti.

“远离五种过失”：这五种经行道的过失是：坚硬不平、内中有树、草木丛生、过于狭窄、过于宽阔。在坚硬不平的地面上经行，脚会疼痛，起水泡，心难以专注，业处会退失。在柔软平坦的地面上，则能舒适地安住，业处也能成就。因此，坚硬不平的地面当知是第一种过失。经行道的内部、中间或者尽头有树木，经行者可能会因疏忽而撞到额头或头部，这是内中有树为第二种过失。如果经行道被草、藤等覆盖，经行者在黑暗中可能会踩到蛇等生物而杀死它们，或者被它们咬伤而遭受痛苦，这是草木丛生为第三种过失。在过于狭窄的经行道，宽度只有一肘或半肘，经行者在尽头转身时可能会滑倒，指甲甚至脚趾都会折断，这是过于狭窄为第四种过失。在过于宽阔的经行道上经行，心容易散乱，难以专注，这是过于宽阔为第五种过失。合适的经行道，宽度为一肘半，两边各有一肘宽的边道，长度为六十肘，地面柔软，细沙均匀铺撒，就像在支提山(Cetiyagiri)为岛屿带来光明的大摩哂陀长老(Mahāmahindatthera)的经行道那样。因此他说：“我在那里建造了经行道，远离五种过失。”

Aṭṭhaguṇasamupetanti aṭṭhahi samaṇasukhehi upetaṃ. Aṭṭhimāni samaṇasukhāni nāma dhanadhaññapariggahābhāvo anavajjapiṇḍapariyesanabhāvo, nibbutapiṇḍabhuñjanabhāvo, raṭṭhaṃ pīḷetvā dhanasāraṃ vā sīsakahāpaṇādīni vā gaṇhantesu rājakulesu raṭṭhapīḷanakilesābhāvo, upakaraṇesu nicchandarāgabhāvo, coravilope nibbhayabhāvo, rājarājamahāmaccehi asaṃsaṭṭhabhāvo catūsu disāsu appaṭihatabhāvoti. Idaṃ vuttaṃ hoti [Pg.38] ‘‘yathā tasmiṃ assame vasantena sakkā honti imāni aṭṭha samaṇasukhāni vindituṃ, evaṃ aṭṭhaguṇasamupetaṃ taṃ assamaṃ māpesi’’ nti.

“具足八功德”，是指具足八种沙门之乐。这八种沙门之乐即：不积聚钱财谷物；寻求无过失的食物；平静地食用食物；当王室压迫国家而聚敛财富或铅钱等时，无有压迫国家的烦恼；对资具无欲贪；无惧盗贼抢掠；不与国王及大臣交往；于四方行止无碍。此言意谓：“他建造了那所具足八功德的茅舍，使得住于其中的人能够获得这八种沙门之乐。”

Abhiññābalamāharinti pacchā tasmiṃ assame vasanto kasiṇaparikammaṃ katvā abhiññānañca samāpattīnañca uppādanatthāya aniccato dukkhato vipassanaṃ ārabhitvā thāmappattaṃ vipassanābalaṃ āhariṃ. Yathā tasmiṃ vasanto taṃ balaṃ āharituṃ sakkomi, evaṃ taṃ assamaṃ tassa abhiññatthāya vipassanābalassa anucchavikaṃ katvā māpesinti attho.

“我获得了神通力”，意思是：后来我住在那座茅舍中，作了遍处(kasiṇa)的预备业，为生起诸神通与诸等至，而从无常、苦开始修观(vipassanā)，获得了坚固的观力。其含义是：他建造那座茅舍，使之适合于获得神通与观力，以便我住在那儿时能够获得那种力量。

Sāṭakaṃ pajahiṃ tattha, navadosamupāgatanti etthāyaṃ anupubbikathā, tadā kira kuṭileṇacaṅkamādipaṭimaṇḍitaṃ pupphūpagaphalūpagarukkhasañchannaṃ ramaṇīyaṃ madhurasalilāsayaṃ apagatavāḷamigabhiṃsanakasakuṇaṃ pavivekakkhamaṃ assamaṃ māpetvā alaṅkatacaṅkamassa ubhosu antesu ālambanaphalakaṃ saṃvidhāya nisīdanatthāya caṅkamavemajjhe samatalaṃ muggavaṇṇasilaṃ māpetvā antopaṇṇasālāyaṃ jaṭāmaṇḍalavākacīratidaṇḍakuṇḍikādike tāpasaparikkhāre maṇḍape pānīyaghaṭapānīyasaṅkhapānīyasarāvāni aggisālāyaṃ aṅgārakapalladāruādīnīti evaṃ yaṃ yaṃ pabbajitānaṃ upakārāya saṃvattati, taṃ taṃ sabbaṃ māpetvā paṇṇasālāya bhittiyaṃ ‘‘ye keci pabbajitukāmā ime parikkhāre gahetvā pabbajantū’’ti akkharāni chinditvā devalokameva gate vissakammadevaputte sumedhapaṇḍito himavantapāde girikandarānusārena attano nivāsanānurūpaṃ phāsukaṭṭhānaṃ olokento nadīnivattane vissakammanimmitaṃ sakkadattiyaṃ ramaṇīyaṃ assamaṃ disvā caṅkamakoṭiṃ gantvā padavalañjaṃ apassanto ‘‘dhuvaṃ pabbajitā dhuragāme bhikkhaṃ pariyesitvā kilantarūpā āgantvā paṇṇasālaṃ pavisitvā nisinnā bhavissantī’’ti cintetvā thokaṃ āgametvā ‘‘ativiya cirāyanti, jānissāmī’’ti paṇṇasālakuṭidvāraṃ vivaritvā anto pavisitvā ito cito ca olokento mahābhittiyaṃ akkharāni vācetvā ‘‘mayhaṃ kappiyaparikkhārā ete, ime gahetvā pabbajissāmī’’ti attanā nivatthapārutaṃ sāṭakayugaṃ pajahi. Tenāha ‘‘sāṭakaṃ pajahiṃ tatthā’’ti. Evaṃ paviṭṭho ahaṃ sāriputta tassaṃ paṇṇasālāyaṃ sāṭakaṃ pajahiṃ.

“于彼处我舍弃衣裳，已具九种过患。”于此有如下次第解说：当时，据说天子毗首羯磨(Vissakamma)建造了一座适宜独住的净修林，它装饰着蜿蜒的经行处，覆盖着花树与果树，景色怡人，有甘美的池水，远离了凶猛的野兽与骇人的飞鸟。他为经行处两端设置了扶手板，为禅坐之故，在经行处中央铺设了平坦的绿豆色石板。在草庵内，有发髻、树皮衣、三杖、水壶等苦行者的资具；在凉亭里，有饮水壶、饮水螺、饮水盘；在火房里，有炭盆与木柴等。就这样，凡是对出家人有助益的，他都一一备妥。他在草庵的墙上刻下文字：“任何想出家的人，可以拿这些资具出家。”当天子毗首羯磨返回天界后，善慧(Sumedha)贤者沿着喜马拉雅山脚，顺着山谷寻找适合自己居住的安乐之处。在河湾，他看见了毗首羯磨所造、帝释天所赠的怡人净修林。他走到经行处的一端，没有看见足迹，心想：“出家人想必是到前面的村庄乞食，疲惫地回来后，会进入草庵里坐下。”他等了一会儿，心想：“他们太久了，我当去看看。”于是打开草庵的门进去，四处察看，读到大墙上的文字：“这些是适合我的资具，我将拿这些出家。”于是他舍弃了自己身上所穿的衣裳。因此说：“于彼处我舍弃衣裳。”舍利弗，就这样，我进入那座草庵，舍弃了衣裳。

Navadosamupāgatanti [Pg.39] sāṭakaṃ pajahanto nava dose disvā pajahinti dīpeti. Tāpasapabbajjaṃ pabbajitānañhi sāṭakasmiṃ nava dosā upaṭṭhahanti. Tesu tassa mahagghabhāvo eko doso, parapaṭibaddhatāya uppajjanabhāvo eko, paribhogena lahuṃ kilissanabhāvo eko, kiliṭṭho hi dhovitabbo ca rajitabbo ca hoti, paribhogena lahukaṃ jīraṇabhāvo eko jiṇṇassa hi tunnaṃ vā aggaḷadānaṃ vā kātabbaṃ hoti. Punapariyesanāya durabhisambhavabhāvo eko, tāpasapabbajjāya asāruppabhāvo eko, paccatthikānaṃ sādhāraṇabhāvo eko, yathā hi naṃ paccatthikā na gaṇhanti, evaṃ gopetabbo hoti. Paribhuñjantassa vibhūsanaṭṭhānabhāvo eko, gahetvā carantassa khandhabhāramahicchabhāvo ekoti.

“已具九种过患”，此言显示：舍弃布衣时，是见到九种过患而舍弃。对于出家修苦行者，布衣会产生九种过患。其中：一者，其价值昂贵；二者，其获得需依赖他人；三者，穿着时易于污损，污损后则需洗涤与染色；四者，穿着时易于破旧，破旧后则需缝补或修缀；五者，再次寻求时难以获得；六者，不适合苦行出家的身份；七者，易为盗贼所觊觎，故需守护以免被夺；八者，穿着时成为装饰之物；九者，携带时成为肩上之负担并引生大欲。

Vākacīraṃ nivāsesinti tadā ahaṃ sāriputta ime nava dose disvā sāṭakaṃ pahāya vākacīraṃ nivāsesiṃ muñjatiṇaṃ hīraṃ hīraṃ katvā ganthetvā kataṃ vākacīraṃ nivāsanapārupanatthāya ādiyinti attho.

“我穿上树皮衣”，是说：舍利弗，当时我见到这九种过患，便舍弃布衣而穿上树皮衣。其义为：取牟阇草(muñjatiṇa)，撕成细条后编织，制成树皮衣，以作下衣与罩袍之用。

Dvādasaguṇamupāgatanti dvādasahi ānisaṃsehi samannāgataṃ, vākacīrasmiñhi dvādasānisaṃsā – appagghaṃ sundaraṃ kappiyanti ayaṃ tāva eko ānisaṃso, sahatthā kātuṃ sakkāti ayaṃ dutiyo, paribhogena saṇikaṃ kilissati dhoviyamānepi papañco natthīti ayaṃ tatiyo, paribhogena jiṇṇepi sibbitabbābhāvo catuttho, puna pariyesantassa sukhena karaṇabhāvo pañcamo, tāpasapabbajjāya sāruppabhāvo chaṭṭho, paccatthikānaṃ nirupabhogabhāvo sattamo, paribhuñjantassa vibhūsanaṭṭhānābhāvo aṭṭhamo, dhāraṇe sallahukabhāvo navamo, cīvarapaccaye appicchabhāvo dasamo, vākuppattiyā dhammikaanavajjabhāvo ekādasamo vākacīre naṭṭhepi anapekkhabhāvo dvādasamoti.

“已具十二种功德”，是指具足十二种利益。树皮衣有十二种利益：一者，其价廉、美观且合宜；二者，可亲手制作；三者，穿着时不易污损，洗涤时亦不繁琐；四者，即使穿旧亦无需缝补；五者，需要时易于重制；六者，适合苦行出家的身份；七者，于敌无用；八者，穿着时不成装饰；九者，携带轻便；十者，于衣物资具上少欲；十一者，其原料之获取如法无过；十二者，即使遗失亦无挂念。

Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālakanti kathaṃ pajahiṃ? So kira varasāṭakayugaṃ omuñcanto cīvaravaṃse laggitaṃ anojapupphadāmasadisaṃ rattavākacīraṃ gahetvā nivāsetvā tassupari aparaṃ suvaṇṇavaṇṇaṃ vākacīraṃ paridahitvā punnāgapupphasantharasadisaṃ sakhuraṃ ajinacammaṃ ekaṃsaṃ katvā jaṭāmaṇḍalaṃ [Pg.40] paṭimuñcitvā cūḷāya saddhiṃ niccalabhāvakaraṇatthaṃ sārasūciṃ pavesetvā muttājālasadisāya sikkāya pavāḷavaṇṇaṃ kuṇḍikaṃ odahitvā tīsu ṭhānesu vaṅkakājaṃ ādāya ekissā kājakoṭiyā kuṇḍikaṃ, ekissā aṅkusakapacchitidaṇḍakādīni olaggetvā khārikājaṃ aṃse katvā dakkhiṇena hatthena kattaradaṇḍaṃ gahetvā paṇṇasālato nikkhamitvā saṭṭhihatthe mahācaṅkame aparāparaṃ caṅkamanto attano vesaṃ oloketvā ‘‘mayhaṃ manoratho matthakaṃ patto, sobhati vata me pabbajjā, buddhapaccekabuddhādīhi sabbehipi dhīrapurisehi vaṇṇitā thomitā ayaṃ pabbajjā nāma, pahīnaṃ me gihibandhanaṃ, nikkhantosmi nekkhammaṃ, laddhā me uttamapabbajjā, karissāmi samaṇadhammaṃ, labhissāmi aggaphalasukha’’nti ussāhajāto khārikājaṃ otāretvā caṅkamavemajjhe muggavaṇṇasilāpaṭṭe suvaṇṇapaṭimā viya nisinno divasabhāgaṃ vītināmetvā sāyanhasamayaṃ paṇṇasālaṃ pavisitvā bidalamañcakapasse kaṭṭhattharikāya nipanno sarīraṃ utuṃ gāhāpetvā balavapaccūse pabujjhitvā attano āgamanaṃ āvajjesi ‘‘ahaṃ gharāvāse ādīnavaṃ disvā amitabhogaṃ anantayasaṃ pahāya araññaṃ pavisitvā nekkhamagavesako hutvā pabbajito, ito dāni paṭṭhāya pamādacāraṃ carituṃ na vaṭṭati, pavivekañhi pahāya vicarantaṃ micchāvitakkamakkhikā khādanti, idāni mayā pavivekamanubrūhetuṃ vaṭṭati, ahañhi gharāvāsaṃ palibodhato disvā nikkhanto, ayañca manāpā paṇṇasālā, beluvapakkavaṇṇā paribhaṇḍakatā bhūmi, rajatavaṇṇā setabhittiyo, kapotapādavaṇṇaṃ paṇṇacchadanaṃ, vicittattharaṇavaṇṇo bidalamañcako, nivāsaphāsukaṃ vasanaṭṭhānaṃ, na etto atirekatarā viya me gehasampadā paññāyatī’’ti paṇṇasālāya dose vicinanto aṭṭha dose passi.

“我舍弃了充满八种过患的茅舍。”——如何舍弃呢？据说，他脱下华贵的衣饰，取下挂在衣架上、如阿诺嘉(anojā)花环般鲜红的树皮衣穿上，再于其上披上一件金黄色的树皮衣，将一张如龙脑香花铺展、带着蹄甲的鹿皮斜搭于一肩，束起发髻，为使其固定而插入一支硬木发簪，用珍珠网般的绳袋挂着珊瑚色的水罐，拿起一根三曲的扁担，一端挂着水罐，另一端挂着钩子、小篮、小杖等物，将担子扛在肩上，右手持着刀杖，走出茅舍。在六十肘长的大经行处来回经行时，他看着自己的装束想道：“我的愿望已达顶峰，我的出家生活多么庄严！这出家，为诸佛、独觉佛等一切贤智者所赞叹、称扬。我已舍弃家庭的束缚，出家而行于出离，获得了最上的出家。我将修行沙门法，必将证得顶果之乐！”他心生振奋，放下担子，在经行处中央如金像般端坐于绿豆色的石板上，度过了白日。傍晚时分，他进入茅舍，躺在竹床边的木板上调适身体。在清晨醒来后，他反思自己出家的缘由：“我因见到在家的过患，舍弃了无量的财富与无尽的名声，进入森林，为寻求出离而出家。自今而后，不应放逸行事。舍离闲静而住者，必为邪寻之蝇所叮咬。如今我应增修闲静。我正是因为见到家庭的障碍而出离。而这茅舍多么悦意：地面平滑如成熟的木苹果，白墙光洁如银，茅草屋顶色如鸽足，竹床铺设有彩饰，此处居住舒适。我俗家的财富似乎也不过如此。”当他如此思察茅舍的过患时，见到了八种过患。

Paṇṇasālāparibhogasmiñhi aṭṭha ādīnavā – mahāsamārambhena? Dabbasambhāre samodhānetvā karaṇapariyesanabhāvo eko ādīnavo. Tiṇapaṇṇamattikāsu patitāsu tāsaṃ punappunaṃ ṭhapetabbatāya nibaddhajagganabhāvo [Pg.41] dutiyo, senāsanaṃ nāma mahallakassa pāpuṇāti, avelāya vuṭṭhāpiyamānassa cittekaggatā na hotīti uṭṭhāpanīyabhāvo tatiyo, sītuṇhapaṭighātena kāyassa sukhumālakaraṇabhāvo catuttho, gehaṃ paviṭṭhena yaṃkiñci pāpaṃ sakkā kātunti garahapaṭicchādanabhāvo pañcamo, ‘‘mayha’’nti pariggahakaraṇabhāvo chaṭṭho, gehassa atthibhāvo nāmesa dutiyakavāso viyāti sattamo ūkāmaṅgulagharagoḷikādīnaṃ sādhāraṇatāya bahusādhāraṇabhāvo aṭṭhamoti ime aṭṭha ādīnave disvā mahāsatto paṇṇasālaṃ pajahi. Tenāha ‘‘aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālaka’’nti.

享用茅舍有八种过患：其一，工程浩大，须搜集材料建造；其二，因草、叶、泥土脱落，须不断守护修补；其三，有被请离之虞，因住处当属长老，若于非时被请离，则心不得专一；其四，因能抵御寒热，身体趋于娇弱；其五，易于覆藏过失，因进入屋中，可造作任何恶行；其六，生起“我所有”之执取；其七，屋舍之存在，犹如有了第二位同住者；其八，与虱、虫、壁虎等众多生物共享。大士见到这八种过患，便舍弃了茅舍。因此说：“我舍弃了充满八种过失的茅舍。”

Upāgamiṃ rukkhamūlaṃ guṇe dasahupāgatanti channaṃ paṭikkhipitvā dasahi guṇehi upetaṃ rukkhamūlaṃ upāgatosmīti vadati.

“我来到具足十种功德的树下”：此句是说，舍弃了六种过患，而来到具足十种功德的树下。

Tatrime dasa guṇā – appasamārambhatā eko guṇo upagamanamattameva hi tattha hotīti. Appaṭijagganatā dutiyo tañhi sammaṭṭhampi asammaṭṭhampi paribhogaphāsukaṃ hotiyeva. Anuṭṭhāpanīyabhāvo tatiyo, garahaṃ nappaṭicchādeti, tattha hi pāpaṃ karonto lajjatīti garahāya appaṭicchādanabhāvo catuttho, abbhokāsāvāso viya kāyaṃ na santhambhetīti kāyassa asanthambhanabhāvo pañcamo. Pariggahakaraṇābhāvo chaṭṭho, gehālayapaṭikkhepo sattamo, bahusādhāraṇagehe viya ‘‘paṭijaggissāmi naṃ, nikkhamathā’’ti nīharaṇābhāvo aṭṭhamo, vasantassa sappītikabhāvo navamo, rukkhamūlasenāsanassa gatagataṭṭhāne sulabhatāya anapekkhabhāvo dasamoti, ime dasa guṇe disvā rukkhamūlaṃ upāgatosmīti vadati.

此有十种功德：第一，少操劳，只需前往即可。第二，无须照料，因其无论清扫与否，皆适宜使用。第三，无须请人起身。第四，不掩盖过失，因作恶者于此会感羞愧。第五，身体不僵硬，不像在露天住处那样。第六，无所执取。第七，舍离居家。第八，无须像在公共住处那样说“我来照料，请你们离开”而驱赶他人。第九，居住时心生喜悦。第十，树下住处随处易得，故无所期求。见到这十种功德，他才说：“我已来到树下。”

Imāni ettakāni kāraṇāni sallakkhetvā mahāsatto punadivase bhikkhāya gāmaṃ pāvisi. Athassa sampattagāme manussā mahantena ussāhena bhikkhaṃ adaṃsu. So bhattakiccaṃ niṭṭhāpetvā assamaṃ āgamma nisīditvā cintesi ‘‘nāhaṃ ‘āhāraṃ na labhāmī’ti pabbajito siniddhāhāro nāmesa mānamadapurisamade vaḍḍheti. Āhāramūlakassa dukkhassa anto natthi yaṃnūnāhaṃ vāpitaṃ ropitaṃ dhaññanibbattakaṃ āhāraṃ pajahitvā pavattaphalabhojano bhaveyya’’nti. So tato paṭṭhāya tathā [Pg.42] katvā ghaṭento vāyamanto sattāhabbhantareyeva aṭṭha samāpattiyo pañca ca abhiññāyo nibbattesi. Tena vuttaṃ –

思量了这些缘由后，大士于次日入村乞食。当他到达村子时，人们以极大的热情供养他食物。他用完餐，回到自己的净修处，坐下思惟：“我并非因得不到食物而出家。美味的食物只会增长骄慢、迷醉与虚荣。以食物为根源的痛苦无有尽头，我何不舍弃由播种、种植而成的谷物食物，改为以自落的果实为食？”从那时起，他便如此而行，精勤努力，于七日之内证得了八等至与五神通。因此说：

‘‘Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato;

Anekaguṇasampannaṃ, pavattaphalamādiyiṃ.

我已完全舍弃播种与种植的谷物，而受用具足众多功德的自落之果。

‘‘Tatthappadhānaṃ padahiṃ, nisajjaṭṭhānacaṅkame;

Abbhantaramhi sattāhe, abhiññābala pāpuṇi’’nti.

于此我勇猛精进，于坐、立与经行时；七日之内，我证得了神通之力。

Evaṃ me siddhippattassa, vasībhūtassa sāsane;

Dīpaṅkaro nāma jino, uppajji lokanāyako.

如是我已得成就，于教法中得自在；名为燃灯(Dīpaṅkara)之胜者，世间导师，出现于世。

Uppajjante ca jāyante, bujjhante dhammadesane;

Caturo nimitte nāddasaṃ, jhānaratisamappito.

于其入胎、出生、觉悟与宣说法时，我未见此四种预兆，因我正沉浸于禅定之乐。

Paccantadesavisaye, nimantetvā tathāgataṃ;

Tassa āgamanaṃ maggaṃ, sodhenti tuṭṭhamānasā.

在边境地区，人们邀请如来；他们心怀喜悦，清扫其前来之路。

Ahaṃ tena samayena, nikkhamitvā sakassamā;

Dhunanto vākacīrāni, gacchāmi ambare tadā.

其时，我离开自己的净修处，抖动着树皮衣，正在空中行进。

Vedajātaṃ janaṃ disvā, tuṭṭhahaṭṭhaṃ pamoditaṃ;

Orohitvāna gaganā, manusse pucchi tāvade.

见到人们充满喜悦，欢欣鼓舞，我从空中降下，随即向那些人询问。

‘‘Tuṭṭhahaṭṭho pamudito, vedajāto mahājano;

Kassa sodhīyati maggo, añjasaṃ vaṭumāyanaṃ’’.

“这广大的人群欢喜、愉悦、兴奋；是在为谁清扫这笔直的坦途？”

Te me puṭṭhā viyākaṃsu ‘‘buddho loke anuttaro;

Dīpaṅkaro nāma jino, uppajji lokanāyako;

Tassa sodhīyati maggo, añjasaṃ vaṭumāyanaṃ’’.

被我所问的他们回答道：“世间无上之佛陀，名为燃灯之胜者，世间导师，已出现于世。我们正为他清扫这笔直的坦途。”

‘‘Buddho’’ti vacanaṃ sutvāna, pīti uppajji tāvade;

‘‘Buddho buddho’’ti kathayanto, somanassaṃ pavedayiṃ.

一闻“佛陀”之语，喜悦油然而生。我口中念着“佛陀，佛陀”，表达了我的欢欣。

Tattha ṭhatvā vicintesiṃ, tuṭṭho saṃviggamānaso;

‘‘Idha bījāni ropissaṃ, khaṇo ve mā upaccagā’’.

我站在那里，心怀喜悦与激动，思惟道：“我将在此播下种子，切莫错过此良机！”

Yadi buddhassa sodhetha, ekokāsaṃ dadātha me;

Ahampi sodhayissāmi, añjasaṃ vaṭumāyanaṃ.

“若你们为佛陀清扫道路，也请分我一处。我也要清扫这笔直的坦途。”

Adaṃsu [Pg.43] te mamokāsaṃ, sodhetuṃ añjasaṃ tadā;

‘‘Buddho buddho’’ti cintento, maggaṃ sodhemahaṃ tadā.

他们便分我一处，清扫那条直道。那时，我心中忆念着“佛陀，佛陀”，清扫着那条道路。

Aniṭṭhite pamokāse, dīpaṅkaro mahāmuni;

Catūhi satasahassehi, chaḷabhiññehi tādihi;

Khīṇāsavehi vimalehi, paṭipajji añjasaṃ jino.

在我负责之处尚未清扫终了时，燃灯大牟尼，那位胜者，与四十万位已得六神通、漏尽无染、如如不动的阿罗汉一起，踏上了那条直道。

Paccuggamanā vattanti, vajjanti bheriyo bahū;

Āmoditā naramarū, sādhukāraṃ pavattayuṃ.

欢迎仪式正在进行，无数鼓乐齐鸣。人与天神皆心生欢喜，发出“善哉”之喝彩。

Devā manusse passanti, manussāpi ca devatā;

Ubhopi te pañjalikā, anuyanti tathāgataṃ.

天神看见人类，人类亦见天神。双方皆恭敬合掌，跟随着如来。

Devā dibbehi turiyehi, manussā mānusehi ca;

Ubhopi te vajjayantā, anuyanti tathāgataṃ.

天神奏天界之乐，人类奏人间之乐；双方皆演奏音乐，跟随着如来。

Dibbaṃ mandāravaṃ pupphaṃ, padumaṃ pārichattakaṃ;

Disodisaṃ okiranti, ākāsanabhagatā marū.

空中诸天神，向四面八方，遍洒天界曼陀罗花、莲花与波利质多罗花(pārichattaka)。

Dibbaṃ candanacuṇṇañca, varagandhañca kevalaṃ;

Disodisaṃ okiranti, ākāsanabhagatā marū.

空中诸天神，向四方遍洒天界旃檀香末与纯净妙香。

Campakaṃ salalaṃ nīpaṃ, nāgapunnāgaketakaṃ;

Disodisaṃ ukkhipanti, bhūmitalagatā narā.

瞻波迦(campaka)花、娑罗罗(salala)花、尼波(nīpa)花，那伽(nāga)花、富那伽(punnāga)花、翅陀迦(ketaka)花；地上的人们，向四方抛撒。

Kese muñcitvāhaṃ tattha, vākacīrañca cammakaṃ;

Kalale pattharitvāna, avakujjo nipajjahaṃ.

我于彼处散开头发，连同树皮衣与兽皮衣，一起铺在泥泞中，然后脸朝下躺卧。

Akkamitvāna maṃ buddho, saha sissehi gacchatu;

Mā naṃ kalale akkamittha, hitāya me bhavissati.

请佛陀与诸弟子一同踏我而过；愿他不要踩到泥泞，这对我将有益。

Pathaviyaṃ nipannassa, evaṃ me āsi cetaso;

‘‘Icchamāno ahaṃ ajja, kilese jhāpaye mama.

我躺卧在大地上，心中生起这样的念头：“若我意欲，今天即能烧尽我的诸烦恼。”

‘‘Kiṃ me aññātavesena, dhammaṃ sacchikatenidha;

Sabbaññutaṃ pāpuṇitvā, buddho hessaṃ sadevake.

“我何须在此以不为人知的身份而证悟法？我将证得一切知智，成为天人世界的佛陀。”

‘‘Kiṃ [Pg.44] me ekena tiṇṇena, purisena thāmadassinā;

Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevakaṃ.

“我作为一个有力量的男人，仅仅独自渡脱又有何用？我将证得一切知智，带领天人世界渡过轮回。”

‘‘Iminā me adhikārena, katena purisuttame;

Sabbaññutaṃ pāpuṇitvā, tāremi janataṃ bahuṃ.

“藉由我在最上之人(purisuttama)前所立下的此一决意，我将证得一切知智，渡脱广大众生。”

‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;

Dhammanāvaṃ samāruyha, santāressaṃ sadevakaṃ’’.

“我将截断轮回之流，摧毁三有；登上法船，带领天人世界渡过轮回。”

Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho;

Ussīsake maṃ ṭhatvāna, idaṃ vacanamabravi.

燃灯(Dīpaṅkara)佛，世间解，应供者，立于我头边，说此言语。

‘‘Passatha imaṃ tāpasaṃ, jaṭilaṃ uggatāpanaṃ;

Aparimeyye ito kappe, buddho loke bhavissati.

“你们看这位结发、精勤的苦行者；从今起无量(aparimeyye)劫后，他将在世间成佛。”

‘‘Ahu kapilavhayā rammā, nikkhamitvā tathāgato;

Padhānaṃ padahitvāna, katvā dukkarakārikaṃ.

“如来将从美丽的迦毗罗卫(Kapilavhaya)城出家，努力精进，行难行之苦行。”

‘‘Ajapālarukkhamūle, nisīditvā tathāgato;

Tattha pāyāsaṃ paggayha, nerañjaramupehiti.

“如来将在阿阇波罗(Ajapāla)榕树下坐下；在那里接受乳糜，然后前往尼连禅河。”

‘‘Nerañjarāya tīramhi, pāyāsaṃ ada so jino;

Paṭiyattavaramaggena, bodhimūlamupehiti.

“那位胜者将在尼连禅河畔食用乳糜；然后他将沿着备好的殊胜之道，前往菩提树下。”

‘‘Tato padakkhiṇaṃ katvā, bodhimaṇḍaṃ anuttaro;

Assattharukkhamūlamhi, bujjhissati mahāyaso.

“然后，无上者将右绕菩提道场；在阿说他(Assattha)树下，这位大名声者将会觉悟。”

‘‘Imassa janikā mātā, māyā nāma bhavissati;

Pitā suddhodano nāma, ayaṃ hessati gotamo.

“他的生母将名为摩耶(Māyā)；父亲名为净饭(Suddhodana)；而他，将是乔达摩。”

‘‘Anāsavā vītarāgā, santacittā samāhitā;

Kolito upatisso ca, aggā hessanti sāvakā;

Ānando nāmupaṭṭhāko, upaṭṭhissatimaṃ jinaṃ.

“拘律陀(Kolita)与伍巴谛萨将为上首弟子，彼等无漏、离贪，心寂静、得等持。名为阿难的侍者，将侍奉此位胜者。”

‘‘Khemā uppalavaṇṇā ca, aggā hessanti sāvikā;

Anāsavā vītarāgā, santacittā samāhitā.

“谶摩(Khemā)与莲花色将为上首女弟子，彼等无漏、离贪，心寂静、得等持。”

‘‘Bodhi [Pg.45] tassa bhagavato, assatthoti pavuccati;

Citto ca hatthāḷavako, aggā hessantupaṭṭhakā;

Uttarā nandamātā ca, aggā hessantupaṭṭhikā’’.

“彼世尊之菩提树，被称为阿说他(assattha)树；质多(Citta)与哈达·阿拉瓦卡(Hatthāḷavaka)将为上首男施主；优多罗(Uttarā)与难陀母(Nandamātā)将为上首女施主。”

Idaṃ sutvāna vacanaṃ, asamassa mahesino;

Āmoditā naramarū, buddhabījaṃ kira ayaṃ.

“听闻此位无与伦比大仙之言，人天众皆心生欢喜：‘此诚然为佛陀之种！’”

Ukkuṭṭhisaddā vattanti, apphoṭenti hasanti ca;

Katañjalī namassanti, dasasahassī sadevakā.

欢呼之声四起，彼等拍手欢笑；万千世界之天人，皆合掌而礼敬。

Yadimassa lokanāthassa, virajjhissāma sāsanaṃ;

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

“我等若错过此位世间怙主(lokanātha)之教法，于未来之时，亦将得见彼。”

Yathā manussā nadiṃ tarantā, paṭititthaṃ virajjhiya;

Heṭṭhā titthe gahetvāna, uttaranti mahānadiṃ.

“譬如众人渡河，错过对岸渡口，便从下游渡口，得渡大河。”

Evameva mayaṃ sabbe, yadi muñcāmimaṃ jinaṃ;

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

“亦复如是，我等众人，若错过此位胜者，于未来之时，亦将得见彼。”

Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho;

Mama kammaṃ pakittetvā, dakkhiṇaṃ pādamuddhari.

燃灯佛(Dīpaṅkara)，世间解，应供者，称扬我之善业后，举其右足。

Ye tatthāsuṃ jinaputtā, sabbe padakkhiṇamakaṃsu maṃ;

Narā nāgā ca gandhabbā, abhivādetvāna pakkamuṃ.

所有在彼处之佛子，皆右绕于我；人、那伽(nāga)与乾闼婆(gandhabba)，亦顶礼后离去。

Dassanaṃ me atikkante, sasaṅghe lokanāyake;

Haṭṭhatuṭṭhena cittena, āsanā vuṭṭhahiṃ tadā.

彼世间导师与僧团，离我视线之后，我心怀欢喜满足，即从座而起。

Sukhena sukhito homi, pāmojjena pamodito;

Pītiyā ca abhissanno, pallaṅkaṃ ābhujiṃ tadā.

我因安乐而安乐，因欣喜而欣喜；我为喜悦所遍满，即于彼处结跏趺坐。

Pallaṅkena nisīditvā, evaṃ cintesahaṃ tadā;

‘‘Vasībhūto ahaṃ jhāne, abhiññāpāramiṃ gato.

结跏趺坐已，我时作是念：“我于禅那已得自在，已达神通波罗蜜。”

‘‘Dasasahassilokamhi[Pg.46], isayo natthi me samā;

Asamo iddhidhammesu, alabhiṃ īdisaṃ sukhaṃ’’.

“于万千世界中，无有仙人能及我；于神变法(iddhidhamma)中我亦无与伦比，我已获得如是之乐。”

Pallaṅkābhujane mayhaṃ, dasasahassādhivāsino;

Mahānādaṃ pavattesuṃ, dhuvaṃ buddho bhavissasi.

于我结跏趺坐时，万千世界之住民，发大音声而呼：“汝必将成佛！”

Yā pubbe bodhisattānaṃ, pallaṅkavaramābhuje;

Nimittāni padissanti, tāni ajja padissare.

往昔诸菩萨于最胜座结跏趺坐时所显现之瑞相，于今日亦皆显现。

Sītaṃ byapagataṃ hoti, uṇhañca upasammati;

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

寒冷已逝，炎热平息；此等瑞相今日显现，你定将成佛。

Dasasahassī lokadhātū, nissaddā honti nirākulā;

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

十千世界寂静无扰；此等瑞相今日显现，你定将成佛。

Mahāvātā na vāyanti, na sandanti savantiyo;

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

大风不吹，江河不流；此等瑞相今日显现，你定将成佛。

Thalajā dakajā pupphā, sabbe pupphanti tāvade;

Tepajja pupphitā sabbe, dhuvaṃ buddho bhavissasi.

陆生与水生之花，彼时全都绽放；今日它们亦皆盛开，你定将成佛。

Latā vā yadi vā rukkhā, phalabhārā honti tāvade;

Tepajja phalitā sabbe, dhuvaṃ buddho bhavissasi.

藤蔓或树木，彼时皆果实累累；今日它们亦皆结果，你定将成佛。

Ākāsaṭṭhā ca bhūmaṭṭhā, ratanā jotanti tāvade;

Tepajja ratanā jotanti, dhuvaṃ buddho bhavissasi.

空中与地上珍宝，彼时皆已发光；今日此等珍宝亦皆闪耀，你定将成佛。

Mānussakā ca dibbā ca, turiyā vajjanti tāvade;

Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi.

人间与天界乐器，彼时皆已奏响；今日此二者亦皆鸣响，你定将成佛。

Vicittapupphā gaganā, abhivassanti tāvade;

Tepi ajja pavassanti, dhuvaṃ buddho bhavissasi.

缤纷花朵自天而降，彼时亦复如是；今日它们亦在降下，你定将成佛。

Mahāsamuddo ābhujati, dasasahassī pakampati;

Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi.

大海翻腾，十千世界震动；今日此二者亦皆共鸣，你定将成佛。

Nirayepi [Pg.47] dasasahasse, aggī nibbanti tāvade;

Tepajja nibbutā aggī, dhuvaṃ buddho bhavissasi.

十千地狱中火焰，彼时皆已熄灭；今日此等火焰亦已熄灭，你定将成佛。

Vimalo hoti sūriyo, sabbā dissanti tārakā;

Tepi ajja padissanti, dhuvaṃ buddho bhavissasi.

太阳清净无垢，所有星辰显现；今日它们亦皆可见，你定将成佛。

Anovaṭṭhena udakaṃ, mahiyā ubbhijji tāvade;

Tampajjubbhijjate mahiyā, dhuvaṃ buddho bhavissasi.

无雨之水，彼时从大地涌出；今日它亦从大地涌出，你定将成佛。

Tārāgaṇā virocanti, nakkhattā gaganamaṇḍale;

Visākhā candimāyuttā, dhuvaṃ buddho bhavissasi.

星群闪耀，星宿遍布天际；毘舍佉星与月相应，你定将成佛。

Bilāsayā darīsayā, nikkhamanti sakāsayā;

Tepajja āsayā chuddhā, dhuvaṃ buddho bhavissasi.

穴居与洞窟居住者，皆从其住处出来；今日彼等住处已空，你定将成佛。

Na hoti arati sattānaṃ, santuṭṭhā honti tāvade;

Tepajja sabbe santuṭṭhā, dhuvaṃ buddho bhavissasi.

众生无有不满，彼时皆已满足；今日彼等亦皆满足，你定将成佛。

Rogā tadupasammanti, jighacchā ca vinassati;

Tānipajja padissanti, dhuvaṃ buddho bhavissasi.

彼时疾病平息，饥饿亦得消除；今日此等瑞相亦皆显现，你定将成佛。

Rogo tadā tanu hoti, doso moho vinassati;

Tepajja vigatā sabbe, dhuvaṃ buddho bhavissasi.

尔时疾病减轻，瞋痴皆已消逝；如今此等皆已远离，汝定将成佛。

Bhayaṃ tadā na bhavati, ajjapetaṃ padissati;

Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi.

尔时无有恐惧，如今此亦得见；我等依此征相，知汝定将成佛。

Rajo nuddhaṃsati uddhaṃ, ajjapetaṃ padissati;

Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi.

尘埃不向上扬，如今此亦得见；我等依此征相，知汝定将成佛。

Aniṭṭhagandho pakkamati, dibbagandho pavāyati;

Sopajja vāyati gandho, dhuvaṃ buddho bhavissasi.

恶臭皆已离去，天香四处飘散；如今此香亦然，汝定将成佛。

Sabbe devā padissanti, ṭhapayitvā arūpino;

Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi.

除无色界诸天，一切天神显现；如今彼等皆可见，汝定将成佛。

Yāvatā nirayā nāma, sabbe dissanti tāvade;

Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi.

凡所有地狱，尔时皆得见；如今彼等亦可见，汝定将成佛。

Kuṭṭā [Pg.48] kavāṭā selā ca, na hontāvaraṇā tadā;

Akāsabhūtā tepajja, dhuvaṃ buddho bhavissasi.

墙壁、门板与岩石，尔时皆不成障碍；如今彼等如虚空，汝定将成佛。

Cutī ca upapatti ca, khaṇe tasmiṃ na vijjati;

Tānipajja padissanti, dhuvaṃ buddho bhavissasi.

于彼刹那之间，死生皆不存在；如今此等亦显现，汝定将成佛。

Daḷhaṃ paggaṇha vīriyaṃ, mā nivatta abhikkama;

Mayampetaṃ vijānāma, dhuvaṃ buddho bhavissasi.

当策励坚定精进，前进切莫退转；我等亦知此事，汝定将成佛。

Buddhassa vacanaṃ sutvā, dasasahassīnacūbhayaṃ;

Tuṭṭhahaṭṭho pamodito, evaṃ cintesahaṃ tadā.

听闻佛陀之言，十千世界皆无畏；我心欢喜踊跃，尔时作是思惟。

Advejjhavacanā buddhā, amoghavacanā jinā;

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

诸佛之言不二，胜者之语不虚；诸佛绝无妄语，我定将成佛。

Yathā khittaṃ nabhe leḍḍu, dhuvaṃ patati bhūmiyaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

犹如抛向空中土块，定当坠落于地面；如是最胜诸佛言，确定而又永恒。

Yathāpi sabbasattānaṃ, maraṇaṃ dhuvasassataṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

犹如一切有情众，其死确定而永恒；如是最胜诸佛言，确定而又永恒。

Yathā rattikkhaye patte, sūriyuggamanaṃ dhuvaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

犹如长夜之尽头，日出必然无疑；如是最胜诸佛言，确定而又永恒。

Yathā nikkhantasayanassa, sīhassa nadanaṃ dhuvaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

犹如雄狮出洞穴，其吼叫声必然；如是最胜诸佛言，确定而又永恒。

Yathā āpannasattānaṃ, bhāramoropanaṃ dhuvaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

犹如怀胎之有情，分娩卸担必然；如是最胜诸佛言，确定而又永恒。

Handa buddhakare dhamme, vicināmi ito cito;

Uddhaṃ adho dasa disā, yāvatā dhammadhātuyā.

那么，我当于此、于彼，于上下十方，乃至法界所及之处，探寻成就佛陀之法。

Vicinanto tadādakkhiṃ, paṭhamaṃ dānapāramiṃ;

Pubbakehi mahesīhi, anuciṇṇaṃ mahāpathaṃ.

探寻之际，我得见第一布施波罗蜜(dānapārami)；此乃往昔诸大仙所遵循之大道。

Imaṃ tvaṃ paṭhamaṃ tāva, daḷhaṃ katvā samādiya;

Dānapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

你首先要坚定地受持此法；若想证得菩提，就当圆满布施波罗蜜。

Yathāpi [Pg.49] kumbho sampuṇṇo, yassa kassaci adhokato;

Vamate vudakaṃ nissesaṃ, na tattha parirakkhati.

譬如盈满之陶罐，无论被谁倒置；滴水不留尽倾泻，不作任何保留。

Tatheva yācake disvā, hīnamukkaṭṭhamajjhime;

Dadāhi dānaṃ nissesaṃ, kumbho viya adhokato.

同样，见到乞求者，无论卑劣、高尚或中等；你当完全布施，如同倒置的陶罐。

Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

成就佛陀之法，不仅止于此；我当继续探寻其他能令菩提成熟之法。

Vicinanto tadādakkhiṃ, dutiyaṃ sīlapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

探寻之际，我得见第二戒波罗蜜(sīlapārami)；此乃往昔诸大仙所恒常修习。

Imaṃ tvaṃ dutiyaṃ tāva, daḷhaṃ katvā samādiya;

Sīlapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

你当坚定地受持这第二项；若想证得菩提，就当圆满戒波罗蜜。

Yathāpi camarī vālaṃ, kismiñci paṭilaggitaṃ;

Upeti maraṇaṃ tattha, na vikopeti vāladhiṃ.

正如牦牛的尾巴，若被某物缠绕；它宁愿在那里死去，也不损坏尾巴。

Tatheva catūsu bhūmīsu, sīlāni paripūraya;

Parirakkha sadā sīlaṃ, camarī viya vāladhiṃ.

同样，于四地中，你当圆满诸戒；当恒常守护戒行，如牦牛守护它的尾巴。

Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

成就佛陀之法，不仅止于此；我当继续探寻其他能令菩提成熟之法。

Vicinanto tadādakkhiṃ, tatiyaṃ nekkhammapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

探寻之际，我得见第三出离波罗蜜(nekkhammapārami)；此乃往昔诸大仙所恒常修习。

Imaṃ tvaṃ tatiyaṃ tāva, daḷhaṃ katvā samādiya;

Nekkhammapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

你当坚定地受持这第三项；若想证得菩提，就当圆满出离波罗蜜。

Yathā andughare puriso, ciravuttho dukhaṭṭito;

Na tattha rāgaṃ janeti, muttimeva gavesati.

如人久困于狱舍，长受苦痛所逼迫；不于彼处生染着，唯求早日得出脱。

Tatheva tvaṃ sabbabhave, passa andugharaṃ viya;

Nekkhammābhimukho hoti, bhavato parimuttiyā.

同样，你当视一切有(sabbabhava)如监狱；当心向出离，以求从有中完全解脱。

Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

成就佛陀之法，不仅止于此；我当继续探寻其他能令菩提成熟之法。

Vicinanto [Pg.50] tadādakkhiṃ, catutthaṃ paññāpāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

探寻之际，我得见第四智慧波罗蜜；此乃往昔诸大仙所恒常修习。

Imaṃ tvaṃ catutthaṃ tāva, daḷhaṃ katvā samādiya;

Paññāpāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

你当坚定受持此第四项；若欲证得菩提，当圆满智慧波罗蜜。

Yathāpi bhikkhu bhikkhanto, hīnamukkaṭṭhamajjhime;

Kulāni na vivajjento, evaṃ labhati yāpanaṃ.

正如比丘乞食时，不回避卑、中、上等人家，如此便获得资生之物。

Tatheva tvaṃ sabbakālaṃ, paripucchaṃ budhaṃ janaṃ;

Paññāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

同样，你应当时时请教智者；达到智慧波罗蜜后，你将证得正等觉。

Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

成就佛陀之法，不会仅有这些；我将探寻其他能使菩提成熟之法。

Vicinanto tadādakkhiṃ, pañcamaṃ vīriyapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

寻觅之际，我得见第五精进波罗蜜；此乃往昔诸大仙所恒常修习。

Imaṃ tvaṃ pañcamaṃ tāva, daḷhaṃ katvā samādiya;

Vīriyapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

你当坚定受持此第五项；若欲证得菩提，当圆满精进波罗蜜。

Yathāpi sīho migarājā, nisajjaṭṭhānacaṅkame;

Alīnavīriyo hoti, paggahitamano sadā.

譬如兽王狮子，无论坐、立或经行，总是精进不懈，心意高昂。

Tatheva tvaṃ sabbabhave, paggaṇha vīriyaṃ daḷhaṃ;

Vīriyapāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

同样，你在一切有中，当坚固地发起精进；达到精进波罗蜜后，你将证得正等觉。

Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

成就佛陀之法，不会仅有这些；我将探寻其他能使菩提成熟之法。

Vicinanto tadādakkhiṃ, chaṭṭhamaṃ khantipāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

寻觅之际，我得见第六安忍波罗蜜；此乃往昔诸大仙所恒常修习。

Imaṃ tvaṃ chaṭṭhamaṃ tāva, daḷhaṃ katvā samādiya;

Tattha advejjhamānaso, sambodhiṃ pāpuṇissasi.

你当首先坚固地受持此第六项；于此心无犹豫，你将证得正等觉。

Yathāpi pathavī nāma, sucimpi asucimpi ca;

Sabbaṃ sahati nikkhepaṃ, na karoti paṭighaṃ tayā.

譬如大地，无论洁净或不洁净，承受一切所弃之物，却不因此生起反感。

Tatheva [Pg.51] tvampi sabbesaṃ, sammānāvamānakkhamo;

Khantipāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

如是，你也要能忍受一切恭敬与不敬；达到安忍波罗蜜后，你将证得正等觉。

Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

成就佛陀之法，不会仅有这些；我将探寻其他能使菩提成熟之法。

Vicinanto tadādakkhiṃ, sattamaṃ saccapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

寻觅之际，我得见第七真实波罗蜜；此乃往昔诸大仙所恒常修习。

Imaṃ tvaṃ sattamaṃ tāva, daḷhaṃ katvā samādiya;

Tattha advejjhavacano, sambodhiṃ pāpuṇissasi.

你当首先坚固地受持此第七真实波罗蜜；于此言语不二，你将证得正觉。

Yathāpi osamī nāma, tulābhūtā sadevake;

Samaye utuvasse vā, na vokkamati, vīthito.

譬如晨星，作为天人世界的准绳，无论时节更替，从不偏离其轨道。

Tatheva tvampi saccesu, mā vokkamasi vīthito;

Saccapāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

如是，你在真实之中，也切莫偏离正道；抵达真实波罗蜜后，你将证得正觉。

Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

成就佛道之法不会仅有这些；我将寻找其他能促成菩提的法。

Vicinanto tadādakkhiṃ, aṭṭhamaṃ adhiṭṭhānapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

寻觅时，我看见了第八决意波罗蜜，为往昔诸大仙所恒常修习。

Imaṃ tvaṃ aṭṭhamaṃ tāva, daḷhaṃ katvā samādiya;

Tattha tvaṃ acalo hutvā, sambodhiṃ pāpuṇissasi.

你当首先坚固地受持此第八决意波罗蜜；于此坚定不移，你将证得正觉。

Yathāpi pabbato selo, acalo suppatiṭṭhito;

Na kampati bhusavātehi, sakaṭṭhāneva tiṭṭhati.

譬如岩山，不动而善立，不为狂风所动，只安住于其位。

Tatheva tvampi adhiṭṭhāne, sabbadā acalo bhava;

Adhiṭṭhānapāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

如是，你在决意之中，也要恒常不动摇；抵达决意波罗蜜后，你将证得正觉。

Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

成就佛道之法不会仅有这些；我将寻找其他能促成菩提的法。

Vicinanto tadādakkhiṃ, navamaṃ mettāpāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

寻觅时，我看见了第九慈波罗蜜，为往昔诸大仙所恒常修习。

Imaṃ [Pg.52] tvaṃ navamaṃ tāva, daḷhaṃ katvā samādiya;

Mettāya asamo hohi, yadi bodhiṃ pattumicchasi.

你当首先坚固地受持此第九慈波罗蜜；若想证得菩提，你的慈心当无与伦比。

Yathāpi udakaṃ nāma, kalyāṇe pāpake jane;

Samaṃ pharati sītena, pavāheti rajomalaṃ.

譬如水，对善人与恶人，平等地散布清凉，并洗去其尘垢。

Tatheva tvampi hitāhite, samaṃ mettāya bhāvaya;

Mettāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

如是，你也要对有益者与无益者，平等地修习慈心；抵达慈波罗蜜后，你将证得正觉。

Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

成就佛道之法不会仅有这些；我将寻找其他能促成菩提的法。

Vicinanto tadādakkhiṃ, dasamaṃ upekkhāpāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

寻觅时，我看见了第十舍波罗蜜，为往昔诸大仙所恒常修习。

Imaṃ tvaṃ dasamaṃ tāva, daḷhaṃ katvā samādiya;

Tulābhūto daḷho hutvā, sambodhiṃ pāpuṇissasi.

你当首先坚固地受持此第十舍波罗蜜；变得如秤般平正稳固，你将证得正觉。

Yathāpi pathavī nāma, nikkhittaṃ asuciṃ suciṃ;

Upekkhati ubhopete, kopānunayavajjitā.

譬如大地，对抛弃于其上的不净与洁净之物，两者皆能平舍，远离了愤怒与偏爱。

Tatheva tvampi sukhadukkhe, tulābhūto sadā bhava;

Upekkhāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasi.

如是，汝亦于苦乐之中，恒如天平；抵达舍波罗蜜，汝将证得正觉。

Ettakāyeva te loke, ye dhammā bodhipācanā;

Tatuddhaṃ natthi aññatra, daḷhaṃ tattha patiṭṭhaha.

世间能令菩提成熟之法，仅此而已；除此更无其他，汝当于此坚定安住。

Ime dhamme sammasato, sabhāvarasalakkhaṇe;

Dhammatejena vasudhā, dasasahassī pakampatha.

当他审思此等法之自性、作用与特相时，以法之威力，一万世界之大地皆震动。

Calatā ravati pathavī, ucchuyantaṃva pīḷitaṃ;

Telayante yathā cakkaṃ, evaṃ kampati medinī.

大地摇动轰鸣，如被挤压之甘蔗榨机；又如油榨机中之轮，大地亦如是颤动。

Yāvatā parisā āsi, buddhassa parivesane;

Pavedhamānā sā tattha, mucchitā sesi bhūmiyā.

所有在佛陀周围之会众，皆于彼处战栗不已，昏厥于地。

Ghaṭānekasahassāni[Pg.53], kumbhīnañca satā bahū;

Sañcuṇṇamathitā tattha, aññamaññaṃ paghaṭṭitā.

成千上万之罐，及数百之坛，于彼处相互碰撞，悉皆粉碎。

Ubbiggā tasitā bhītā, bhantā byāthitamānasā;

Mahājanā samāgamma, dīpaṅkaramupāgamuṃ.

众人惊惶、恐惧、怖畏，心乱苦恼；彼等聚集一处，去至燃灯佛(Dīpaṅkara)前。

Kiṃ bhavissati lokassa, kalyāṇamatha pāpakaṃ;

Sabbo upadduto loko, taṃ vinodehi cakkhuma.

“世间将发生何事，为善抑或为恶？举世皆受扰乱，具眼者啊，请消除此患！”

Tesaṃ tadā saññāpesi, dīpaṅkaro mahāmuni;

Vissatthā hotha mā bhātha, imasmiṃ pathavikampane.

尔时，大牟尼燃灯佛安慰彼等：“汝等安心，勿要惊恐，于此地震之时。”

Yamahaṃ ajja byākāsiṃ, buddho loke bhavissati;

Eso sammasati dhammaṃ, pubbakaṃ jinasevitaṃ.

“我今日所授记：‘将有佛陀出现于世。’彼正思惟往昔诸胜利者所行之法。

Tassa sammasato dhammaṃ, buddhabhūmiṃ asesato;

Tenāyaṃ kampitā pathavī, dasasahassī sadevake.

因彼思惟诸法，尽知佛地，故此十千世界连同天界之大地皆为震动。

Buddhassa vacanaṃ sutvā, mano nibbāyi tāvade;

Sabbe maṃ upasaṅkamma, punāpi abhivandisuṃ.

闻佛陀之言，众人之心即刻寂静；彼等皆来至我前，再次向我顶礼。

Samādayitvā buddhaguṇaṃ, daḷhaṃ katvāna mānasaṃ;

Dīpaṅkaraṃ namassitvā, āsanā vuṭṭhahiṃ tadā.

受持佛陀诸功德，令心坚定不移；顶礼燃灯佛后，我尔时从座而起。

Dibbaṃ mānusakaṃ pupphaṃ, devā mānusakā ubho;

Samokiranti pupphehi, vuṭṭhahantassa āsanā.

天人二众，于彼从座而起时，遍撒天界与人间之花。

Vedayanti ca te sotthiṃ, devā mānusakā ubho;

Mahantaṃ patthitaṃ tuyhaṃ, taṃ labhassu yathicchitaṃ.

天人二众，共祝汝福祉：“汝之伟大愿望，愿能如意达成。”

Sabbītiyo vivajjantu, soko rogo vinassatu;

Mā te bhavantvantarāyā, phusa khippaṃ bodhimuttamaṃ.

愿诸灾难皆远离，忧悲病苦尽消除；愿汝无有诸障碍，速疾触证无上菩提。

Yathāpi samaye patte, pupphanti pupphino dumā;

Tatheva tvaṃ mahāvīra, buddhañāṇena pupphasu.

犹如时节一到，花树便会开花；大英雄，愿你亦如是，以佛智而绽放。

Yathā [Pg.54] ye keci sambuddhā, pūrayuṃ dasapāramī;

Tatheva tvaṃ mahāvīra, pūrehi dasapāramī.

犹如所有正等觉者，圆满了十波罗蜜；大英雄，愿你亦如是，圆满十波罗蜜。

Yathā ye keci sambuddhā, bodhimaṇḍamhi bujjhare;

Tatheva tvaṃ mahāvīra, bujjhassu jinabodhiyaṃ.

犹如所有正等觉者，在菩提座下证悟；大英雄，愿你亦如是，觉悟胜利者之菩提。

Yathā ye keci sambuddhā, dhammacakkaṃ pavattayuṃ;

Tatheva tvaṃ mahāvīra, dhammacakkaṃ pavattaya.

犹如所有正等觉者，转动了法轮；大英雄，愿你亦如是，转动法轮。

Puṇṇamāye yathā cando, parisuddho virocati;

Tatheva tvaṃ puṇṇamano, viroca dasasahassiyaṃ.

犹如满月之日，月亮清净而明亮；愿你心意圆满，光照十千世界。

Rāhumutto yathā sūriyo, tāpena atirocati;

Tatheva lokā muñcitvā, viroca siriyā tuvaṃ.

犹如太阳脱离罗睺(Rāhu)，以其光热而更耀眼；愿你亦如是，解脱于世间，以祥瑞而照耀。

Yathā yā kāci nadiyo, osaranti mahodadhiṃ;

Evaṃ sadevakā lokā, osarantu tavantike.

犹如所有河流，皆流向大海；愿天人世间，亦如是向你汇流。

Tehi thutappasattho so, dasa dhamme samādiya;

Te dhamme paripūrento, pavanaṃ pāvisī tadā.

受他们赞扬称颂后，他受持了十法；为圆满彼等诸法，他当时进入了森林。

Sumedhakathā niṭṭhitā.

善慧本事终。

Tadā te bhojayitvāna, sasaṅghaṃ lokanāyakaṃ;

Upagacchuṃ saraṇaṃ tassa, dīpaṅkarassa satthuno.

那时，他们供养了那位世间导师及其僧团后，便归依了导师燃灯佛。

Saraṇāgamane kañci, nivesesi tathāgato;

Kañci pañcasu sīlesu, sīle dasavidhe paraṃ.

如来安立一些人于三归依中，安立一些人于五戒中，又安立另一些人于十戒中。

Kassaci deti sāmaññaṃ, caturo phalamuttame;

Kassaci asame dhamme, deti so paṭisambhidā.

他授予一些人沙门性及四种最上果；又授予一些人无等法，即诸无碍解。

Kassaci varasamāpattiyo, aṭṭha deti narāsabho;

Tisso kassaci vijjāyo, chaḷabhiññā pavecchati.

人中之雄授予一些人八种殊胜等至；又授予一些人三明及六神通。

Tena [Pg.55] yogena janakāyaṃ, ovadati mahāmuni;

Tena vitthārikaṃ āsi, lokanāthassa sāsanaṃ.

大牟尼以此方法教诫大众；因此，世间怙主的教法得以广传。

Mahāhanusabhakkhandho, dīpaṅkarasanāmako;

Bahū jane tārayati, parimoceti duggatiṃ.

具大颔、肩如牛王，其名为燃灯；他救度众多有情，令他们解脱恶趣。

Bodhaneyyaṃ janaṃ disvā, satasahassepi yojane;

Khaṇena upagantvāna, bodheti taṃ mahāmuni.

见到可教化之人，即便远在十万由旬外；大牟尼亦能刹那而至，令其觉悟。

Paṭhamābhisamaye buddho, koṭisatamabodhayi;

Dutiyābhisamaye nātho, navutikoṭimabodhayi.

第一次现观时，佛陀令十亿人觉悟；第二次现观时，导师令九亿人觉悟。

Yadā ca devabhavanamhi, buddho dhammadesayi;

Navutikoṭisahassānaṃ, tatiyābhisamayo ahu.

当佛陀在天宫说法时，九千亿众生有了第三次现观。

Sannipātā tayo āsuṃ, dīpaṅkarassa satthuno;

Koṭisatasahassānaṃ, paṭhamo āsi samāgamo.

导师燃灯佛有三次集会；第一次集会有一万亿阿罗汉。

Puna nāradakūṭamhi, pavivekagate jine;

Khīṇāsavā vītamalā, samiṃsu satakoṭiyo.

后来，当胜利者在那罗达(Nārada)山窟独住时，十亿漏尽无垢的阿罗汉前来集会。

Yamhi kāle mahāvīro, sudassanasiluccaye;

Navutikoṭisahassehi, pavāresi mahāmuni.

其时，大英雄、大牟尼在善见(Sudassana)石峰，与九千亿众举行了自恣。

Ahaṃ tena samayena, jaṭilo uggatāpano;

Antalikkhamhi caraṇo, pañcābhiññāsu pāragū.

那时，我是一位修持猛烈苦行的结发苦行者(jaṭila)；能行走于空中，并已渡达五神通(pañcābhiññā)的彼岸。

Dasavīsasahassānaṃ, dhammābhisamayo ahu;

Ekadvinnaṃ abhisamayā, gaṇanāto asaṅkhiyā.

有一万或两万众证悟了法；而一、二人证悟者，则数不可计。

Vitthārikaṃ bāhujaññaṃ, iddhaṃ phītaṃ ahu tadā;

Dīpaṅkarassa bhagavato, sāsanaṃ suvisodhitaṃ.

燃灯世尊的教法，当时广泛流传，兴盛繁荣，至为清净。

Cattāri satasahassāni, chaḷabhiññā mahiddhikā;

Dīpaṅkaraṃ lokaviduṃ, parivārenti sabbadā.

四十万位具六神通、大神通者，恒时围绕着世间解燃灯世尊。

Ye [Pg.56] keci tena samayena, jahanti mānusaṃ bhavaṃ;

Appattamānasā sekhā, garahitā bhavanti te.

在那个时候，任何舍弃人身而心未达目标之有学，都会受到责备。

Supupphitaṃ pāvacanaṃ, arahantehi tādihi;

Khīṇāsavehi vimalehi, upasobhati sadevake.

教法之花盛开，由那些漏尽、无垢的阿罗汉所庄严，光耀于天人世间。

Nagaraṃ rammavatī nāma, sudevo nāma khattiyo;

Sumedhā nāma janikā, dīpaṅkarassa satthuno.

城名为悦意城(Rammavatī)，刹帝利名为善天(Sudeva)，燃灯导师的母亲名为善慧(Sumedhā)。

Sumaṅgalo ca tisso ca, ahesuṃ aggasāvakā;

Sāgato nāmupaṭṭhāko, dīpaṅkarassa satthuno.

善吉祥(Sumaṅgala)与帝沙（Tissa）是其最上首弟子；燃灯导师的侍者名为萨咖达(Sāgata)。

Nandā ceva sunandā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, pipphalīti pavuccati.

难陀(Nandā)与善喜(Sunandā)是最上首女弟子；彼世尊的菩提树，被称为毕钵梨(Pipphali)。

Asītihatthamubbedho, dīpaṅkaro mahāmuni;

Sobhati dīparukkhova, sālarājāva pupphito;

Pabhā vidhāvati tassa, samantā dvādasayojane.

燃灯大牟尼身长八十肘；他如灯树、如盛开的娑罗王树般庄严；其光辉遍照四方十二由旬。

Satasahassavassāni, āyu tassa mahesino;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

彼大仙的寿量，为十万年之久；住世那么长时间，他度脱了许多众生。

Jotayitvāna saddhammaṃ, santāretvā mahājanaṃ;

Jalitvā aggikkhandhova, nibbuto so sasāvako.

他燃亮了正法，度脱了大众；犹如一团火焰燃尽，他与弟子们一同证入涅槃。

Sā ca iddhi so ca yaso, tāni ca pādesu cakkaratanāni;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārāti.

那神通与那声誉，以及足下的轮宝——所有这一切都消失了。诚然，一切行法皆是空洞！

Dīpaṅkarassa bhagavato aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā koṇḍañño nāma satthā udapādi. Tassāpi tayo sāvakasannipātā ahesuṃ. Paṭhamasannipāte koṭisatasahassaṃ. Dutiye koṭisahassaṃ, tatiye navutikoṭiyo.

燃灯世尊之后，过一阿僧祇劫，有导师名憍陈如(Koṇḍañña)者出世。彼亦有三次弟子集会。初次集会有十万俱胝，第二次有千俱胝，第三次有九十俱胝。

Tadā bodhisatto vijitāvī nāma cakkavattī hutvā koṭisatasahassasaṅkhassa buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Satthā bodhisattaṃ ‘‘buddho bhavissatī’’ti byākaritvā dhammaṃ desesi. So satthu [Pg.57] dhammakathaṃ sutvā rajjaṃ niyyātetvā pabbaji. So tīṇi piṭakāni uggahetvā aṭṭha samāpattiyo, pañca ca abhiññāyo uppādetvā aparihīnajjhāno brahmaloke nibbatti. Koṇḍaññabuddhassa pana rammavatī nāma nagaraṃ, sunando nāma khattiyo pitā, sujātā nāma mātā, bhaddo ca subhaddo ca dve aggasāvakā, anuruddho nāma upaṭṭhāko, tissā ca upatissā ca dve aggasāvikā, sālakalyāṇī bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ, vassasatasahassaṃ āyuppamāṇaṃ ahosi.

尔时，菩萨为转轮王，名胜者(Vijitāvī)，向以佛陀为首的十万俱胝比丘僧团行大布施。导师为菩萨授记“汝将成佛”后，宣说正法。彼闻导师说法，舍弃王位而出家。彼通达三藏，生起八定及五神通，禅定不退，转生于梵天界。憍陈如佛，其城名悦意城(Rammavatī)，父为刹帝利，名善喜(Sunanda)，母名善生(Sujātā)。贤(Bhadda)与善贤(Subhadda)为二上首弟子，阿那律(Anuruddha)为侍者。帝须(Tissā)与伍巴谛萨(Upatissā)为二上首女弟子。其菩提树为娑罗迦利耶尼(Sālakalyāṇī)，身量八十八肘，寿量十万岁。

Tassa aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā ekasmiṃyeva kappe cattāro buddhā nibbattiṃsu maṅgalo sumano revato sobhitoti. Maṅgalassa pana bhagavato tīsu sāvakasannipātesu paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ. Dutiye koṭisahassaṃ. Tatiye navutikoṭiyo. Vemātikabhātā panassa ānandakumāro nāma navutikoṭisaṅkhyāya parisāya saddhiṃ dhammasavanatthāya satthu santikaṃ agamāsi, satthā tassa anupubbikathaṃ kathesi. So saddhiṃ parisāya saha paṭisambhidāhi arahattaṃ pāpuṇi. Satthā tesaṃ kulaputtānaṃ pubbacariyakaṃ olokento iddhimayapattacīvarassa upanissayaṃ disvā dakkhiṇahatthaṃ pasāretvā ‘‘etha bhikkhavo’’ti āha. Sabbe taṅkhaṇaññeva iddhimayapattacīvaradharā saṭṭhivassikattherā viya ākappasampannā hutvā satthāraṃ vanditvā parivārayiṃsu ayamassa tatiyo sāvakasannipāto ahosi.

其后，经过一阿僧祇劫，在同一个劫中，有四位佛陀出世，名为曼伽罗(Maṅgala)、须摩那(Sumana)、瑞瓦达(Revata)与须毗多(Sobhita)。曼伽罗世尊有三次弟子集会：第一次集会有万亿比丘，第二次有百亿比丘，第三次有九十俱胝比丘。他的异母兄弟，名为阿难(Ānanda)王子，带领九十俱胝的随从前来导师处听法，导师为他作了次第开示。他与随从们一起，证得了具无碍解的阿罗汉果。导师观察到那些良家子(kulaputta)过去的修行，见到他们有获得神通所成衣钵的助缘，便伸出右手说：“来，比丘们！”就在那一刻，他们全都成了持有神通所成衣钵者，威仪具足，犹如六十岁的长老。他们礼敬导师后，围绕着他。这是他的第三次弟子集会。

Yathā pana aññesaṃ buddhānaṃ samantā asītihatthappamāṇāyeva sarīrappabhā hoti, na, evaṃ tassa. Tassa pana bhagavato sarīrappabhā niccakālaṃ dasasahassilokadhātuṃ pharitvā aṭṭhāsi. Rukkhapathavīpabbatasamuddādayo antamaso ukkhaliyādīni upādāya suvaṇṇapaṭa pariyonaddhā viya ahesuṃ. Āyuppamāṇaṃ panassa navutivassasahassāni ahosi. Ettakaṃ kālaṃ candimasūriyādayo attano pabhāya virocituṃ nāsakkhiṃsu, rattindivaparicchedo na paññāyittha. Divā sūriyālokena viya sattā niccaṃ buddhālokeneva vicariṃsu. Sāyaṃ pupphitānaṃ kusumānaṃ, pāto ravanakasakuṇānañca vasena loko rattindivaparicchedaṃ sallakkhesi[Pg.58]. Kiṃ pana aññesaṃ buddhānaṃ ayamānubhāvo natthīti? No natthi, tepi hi ākaṅkhamānā dasasahassiṃ vā lokadhātuṃ, tato vā bhiyyo ābhāya phareyyuṃ. Maṅgalassa pana bhagavato pubbapatthanāvasena aññesaṃ byāmappabhā viya sarīrappabhā niccameva dasasahassilokadhātuṃ pharitvā aṭṭhāsi.

然而，其他佛陀的身光通常只有八十肘的范围，但这位世尊并非如此。他的身光恒常遍照一万世界。树木、大地、山岳、海洋等，乃至锅釜等，都仿佛被金色的布幔所覆盖。他的寿量长达九万年。如此长的时间里，日月都无法以自身的光芒照耀，昼夜之分也不显现。众生恒常在佛光中活动，犹如白日之阳光。世人仅凭傍晚绽放的花朵与清晨鸣叫的鸟儿来分辨昼夜。难道其他佛陀没有此等威力吗？并非没有。如果他们意欲，也能以光明遍照一万世界乃至更多。然而，吉祥(Maṅgala)世尊由于往昔的誓愿，其身光恒常遍照一万世界，犹如其他佛陀的一寻光一般。

So kira bodhisattacariyakāle vessantarasadise attabhāve ṭhito saputtadāro vaṅkapabbatasadise pabbate vasi. Atheko kharadāṭhiko nāma yakkho mahāpurisassa dānajjhāsayataṃ sutvā brāhmaṇavaṇṇena upasaṅkamitvā mahāsattaṃ dve dārake yāci. Mahāsatto ‘‘dadāmi brāhmaṇassa puttake’’ti haṭṭhapahaṭṭho udakapariyantaṃ pathaviṃ kampento dvepi dārake adāsi. Yakkho caṅkamanakoṭiyaṃ ālambanaphalakaṃ nissāya ṭhatvā passantasseva mahāsattassa muḷālakalāpaṃ viya dve dārake khādi. Mahāpurisassa yakkhaṃ oloketvā vivaṭamatte aggijālaṃ viya lohitadhāraṃ uggiramānaṃ tassa mukhaṃ disvāpi kesaggamattampi domanassaṃ nuppajji, ‘‘sudinnaṃ vata me dāna’’nti cintayato panassa sarīre mahantaṃ pītisomanassaṃ udapādi. So ‘‘imassa me nissandena anāgate imināva nīhārena sarīrato rasmiyo nikkhamantū’’ti patthanaṃ akāsi. Tassa taṃ patthanaṃ nissāya buddhabhūtassa sarīrato rasmiyo nikkhamitvā ettakaṃ ṭhānaṃ phariṃsu.

据说，当他行菩萨道时，有一生如同韦桑达拉(Vessantara)，与妻儿一同居住在一座名为弯曲山(Vaṅkapabbata)的山中。当时，有一位名叫卡拉达提(Kharadāṭhika)的夜叉(yakkha)，听闻大士(mahāpurisa)乐于布施，便化作婆罗门的样子前来，向大士乞求他的两个孩子。大士满心欢喜，说道：“我将孩子布施给婆罗门。”他布施了两个孩子，使大地为之震动。那夜叉倚在经行处尽头的扶手上，就在大士眼前，将两个孩子如嚼食莲藕根一般吞食了。大士看着那夜叉，见到他口一张开便喷出火焰般的血流，心中却未生起丝毫忧恼，反而思惟：“我的布施真是善妙啊！”身体生起了极大的喜悦与满足。他发愿道：“以此果报，愿我未来也以同样的方式，从身体放射出光明。”由于此誓愿，他成佛后，身光放射，遍照如此广大的范围。

Aparampissa pubbacaritaṃ atthi. So kira bodhisattakāle ekassa buddhassa cetiyaṃ disvā ‘‘imassa buddhassa mayā jīvitaṃ pariccajituṃ vaṭṭatī’’ti daṇḍakadīpikāveṭhananiyāmena sakalasarīraṃ veṭhāpetvā ratanamattamakulaṃ satasahassagghanikaṃ suvaṇṇapātiṃ sappissa pūrāpetvā tattha sahassavaṭṭiyo jālāpetvā taṃ sīsenādāya sakalasarīraṃ jālāpetvā cetiyaṃ padakkhiṇaṃ karonto sakalarattiṃ vītināmesi. Evaṃ yāva aruṇuggamanā vāyamantassāpissa lomakūpamattampi usumaṃ na gaṇhi, padumagabbhaṃ paviṭṭhakālo viya ahosi. Dhammo hi nāmesa attānaṃ rakkhantaṃ rakkhati. Tenāha bhagavā –

他还有另一段过去的事迹。据说，当他为菩萨时，见到一座佛塔(cetiya)，心想：“我应为这位佛陀舍弃生命。”于是，他让人用布条像缠绕灯柱一般缠绕其全身，然后准备一个顶端饰有宝石、价值十万的金钵，装满酥油，在其中点燃一千根灯芯。他头顶着金钵，点燃全身，通宵右绕佛塔。他如此精进直到黎明，但身体连一个毛孔的热度都未感受到，犹如进入了莲花的花蕊之中。法，确实会守护奉行它的人。因此世尊说：

‘‘Dhammo [Pg.59] have rakkhati dhammacāriṃ,Dhammo suciṇṇo sukhamāvahāti;

Esānisaṃso dhamme suciṇṇe,Na duggatiṃ gacchati dhammacārī’’ti. (theragā. 303;

jā. 1.10.102;

1.15.385);

“法实守护法行者，善行之法带来乐；此是善行法之益，法行者不至恶趣。”

Imassāpi kammassa nissandena tassa bhagavato sarīrobhāso dasasahassilokadhātuṃ pharitvā aṭṭhāsi.

也由于此业的果报，那位世尊的身光遍照一万世界而住。

Tadā amhākaṃ bodhisatto suruci nāma brāhmaṇo hutvā ‘‘satthāraṃ nimantessāmī’’ti upasaṅkamitvā madhuradhammakathaṃ sutvā ‘‘sve mayhaṃ bhikkhaṃ gaṇhatha bhante’’ti āha. Brāhmaṇa kittakehi te bhikkhūhi atthoti, kittakā pana vo bhante parivārā bhikkhūti. Tadā satthu paṭhamasannipātoyeva hoti. Tasmā ‘‘koṭisatasahassa’’nti āha. ‘‘Bhante, sabbehipi saddhiṃ mayhaṃ bhikkhaṃ gaṇhathā’’ti āha. Satthā adhivāsesi. Brāhmaṇo svātanāya nimantetvā gehaṃ gacchanto cintesi ‘‘ahaṃ ettakānaṃ bhikkhūnaṃ yāgubhattavatthādīni dātuṃ no na sakkomi, nisīdanaṭṭhānaṃ pana kathaṃ bhavissatī’’ti. Tassa sā cintā caturāsītiyojanasahassamatthake ṭhitassa devarañño paṇḍukambalasilāsanassa uṇhabhāvaṃ janesi. Sakko ‘‘ko nu kho maṃ imasmā ṭhānā cāvetukāmo’’ti dibbacakkhunā olokento mahāpurisaṃ disvā ‘‘ayaṃ suruci brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā nisīdanaṭṭhānatthāya cintesi, mayāpi tattha gantvā puññakoṭṭhāsaṃ gahetuṃ vaṭṭatī’’ti vaḍḍhakivaṇṇaṃ nimminitvā vāsipharasuhattho mahāpurisassa purato pāturahosi. ‘‘Atthi nu kho kassaci bhatiyā kattabbakicca’’nti āha. Mahāpuriso taṃ disvā ‘‘kiṃ kammaṃ karissasī’’ti āha. Mama ajānanasippaṃ nāma natthi, gehaṃ vā maṇḍapaṃ vā yo yaṃ kāreti, tassa taṃ kātuṃ jānāmīti. Tena hi mayhaṃ kammaṃ atthīti. Kiṃ, ayyāti? Svātanāya me koṭisatasahassabhikkhū nimantitā, tesaṃ nisīdanamaṇḍapaṃ karissasīti. Ahaṃ nāma kareyyaṃ, sace me bhatiṃ dātuṃ sakkhissathāti. Sakkhissāmi, tātāti. ‘‘Sādhu karissāmī’’ti gantvā ekaṃ padesaṃ olokesi.

那时，我们的菩萨是一位名叫苏鲁支(Suruci)的婆罗门，他想：“我要邀请导师。”便前去听闻了甘美的法，然后说：“尊者，请在明天接受我的供养。”导师问：“婆罗门，你需要多少比丘？”婆罗门问：“尊者，您的随行比丘有多少？”当时正是导师的初次集会，因此他回答说：“有百千俱胝。”婆罗门说：“尊者，请与所有比丘一同接受我的供养。”导师默许了。婆罗门作了明日的邀请后，在回家的路上想：“我能够为这么多比丘提供粥饭与衣物等，但他们的座位要怎么办呢？”他的这个想法，使位于八万四千由旬之上的天帝释(Sakko)的橙毯石座(paṇḍukambalasilāsana)生起了热量。帝释想：“是谁想让我从这个位置上动摇呢？”他以天眼观察，看见了大士(mahāpurisa)，心想：“这位苏鲁支婆罗门邀请了以佛陀为首的比丘僧团后，正在为座位发愁。我也应该去那里分得一份福德。”于是他化现为木匠的模样，手持斧凿，出现在大士面前说：“有谁需要雇人做工吗？”大士看见他，问道：“你能做什么工？”“我没有不会的手艺。无论是房屋还是亭楼，只要有人要造，我都知道怎么做。”“那么，我这里有工作给你。”“是什么工作，大人？”“我为明天邀请了百千俱胝的比丘，你能为他们建造一座集会堂吗？”“我当然能做，如果您能付我工钱的话。”“我能付，孩子。”“好的，我来做。”说完，他便前去察看一处地方。

Dvādasaterasayojanappamāṇo [Pg.60] padeso kasiṇamaṇḍalaṃ viya samatalo ahosi. So ‘‘ettake ṭhāne sattaratanamayo maṇḍapo uṭṭhahatū’’ti cintetvā olokesi. Tāvadeva pathaviṃ bhinditvā maṇḍapo uṭṭhahi. Tassa suvaṇṇamayesu thambhesu rajatamayā ghaṭakā ahesuṃ, rajatamayesu thambhesu suvaṇṇamayā, maṇitthambhesu pavāḷamayā, pavāḷatthambhesu maṇimayā, sattaratanamayesu thambhesu sattaratanamayāva ghaṭakā ahesuṃ. Tato ‘‘maṇḍapassa antarantena kiṅkiṇikajālaṃ olambatū’’ti olokesi. Saha olokaneneva kiṅkiṇikajālaṃ olambi, yassa mandavāteritassa pañcaṅgikasseva tūriyassa madhurasaddo niggacchati. Dibbasaṅgītivattanakālo viya ahosi. ‘‘Antarantarā gandhadāmamālādāmāni olambantū’’ti cintesi. Tāvadeva dāmāni olambiṃsu. ‘‘Koṭisatasahassasaṅkhyānaṃ bhikkhūnaṃ āsanāni ca ādhārakāni ca pathaviṃ bhinditvā uṭṭhahantū’’ti cintesi. Tāvadeva uṭṭhahiṃsu. ‘‘Koṇe koṇe ekekā udakacāṭiyo uṭṭhahantū’’ti cintesi, tāvadeva udakacāṭiyo uṭṭhahiṃsu ettakaṃ māpetvā brāhmaṇassa santikaṃ gantvā ‘‘ehi ayya tava maṇḍapaṃ oloketvā mayhaṃ bhatiṃ dehī’’ti āha. Mahāpuriso gantvā maṇḍapaṃ olokesi. Olokentassevassa sakalasarīraṃ pañcavaṇṇāya pītiyā nirantaraṃ phuṭaṃ ahosi. Athassa maṇḍapaṃ oloketvā etadahosi ‘‘nāyaṃ maṇḍapo manussabhūtena kato, mayhaṃ pana ajjhāsayaṃ mayhaṃ guṇaṃ āgamma addhā sakkassa bhavanaṃ uṇhaṃ ahosi. Tato sakkena devaraññā ayaṃ maṇḍapo kārito bhavissatī’’ti. ‘‘Na kho pana me yuttaṃ evarūpe maṇḍape ekadivasaṃyeva dānaṃ dātuṃ, sattāhaṃ dassāmī’’ti cintesi.

一片方圆十二三由旬的土地变得像遍处盘(kasiṇamaṇḍala)一样平坦。他心想：“愿一座七宝所成的殿堂在此处升起。”然后他观看此地。就在他观看之时，大地裂开，一座殿堂升了起来。它的金柱上有银制的柱头，银柱上有金制的柱头，摩尼宝柱上有珊瑚制的柱头，珊瑚柱上有摩尼宝制的柱头，七宝所成的柱子上则有七宝所成的柱头。然后他看着，心想：“愿铃网在殿堂内悬挂。”就在他观看之时，铃网便悬挂下来，微风吹拂时，发出如五支乐器合奏般的美妙音声，仿佛天界的音乐正在演奏。他又想：“愿香鬘与花鬘处处垂挂。”就在他想时，鬘串便垂挂下来。他又想：“愿供百千俱胝比丘的座位与靠背从地里升起。”就在他想时，它们便升了起来。他又想：“愿每个角落都升起一个水罐。”就在他想时，水罐便升了起来。造好这些之后，他来到婆罗门跟前说：“来，大人，看看您的殿堂，然后付我工钱吧。”大士前去观看殿堂。就在观看时，他的全身便被五色喜持续遍满。在看过殿堂后，他心想：“这座殿堂不是由人所造。无疑是因我的意向与功德，使帝释的住所生热，因此这座殿堂必定是天王帝释所造。”他又想：“在这样一座殿堂里，我不应只布施一天，我要布施七天。”

Bāhirakadānañhi tattakampi samānaṃ bodhisattānaṃ tuṭṭhiṃ kātuṃ na sakkoti. Alaṅkatasīsaṃ pana chinditvā añjitaakkhīni uppāṭetvā, hadayamaṃsaṃ vā uppāṭetvā dinnakāle bodhisattānaṃ cāgaṃ nissāya tuṭṭhi nāma hoti. Amhākampi hi bodhisattassa sivijātake devasikaṃ pañcasatasahassakahāpaṇāni vissajjetvā catūsu nagaradvāresu, majjhe nagare ca dānaṃ dadantassa taṃ dānaṃ tuṭṭhiṃ uppādetuṃ nāsakkhi. Yadā panassa brāhmaṇavaṇṇena āgantvā sakko devarājā akkhīni yāci, tadā tāni uppāṭetvā [Pg.61] dadamānasseva hāso uppajji, kesaggamattampi cittassa aññathattaṃ nāhosi. Evaṃ dānaṃ nissāya bodhisattānaṃ titti nāma natthi. Tasmā sopi mahāpuriso ‘‘sattāhaṃ mayā koṭisatasahassasaṅkhyānaṃ bhikkhūnaṃ dānaṃ dātuṃ vaṭṭatī’’ti cintetvā tasmiṃ maṇḍape buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā sattāhaṃ gavapānaṃ nāma adāsi. Gavapānanti mahante mahante kolambe khīrassa pūretvā uddhanesu āropetvā ghanapākapakke khīre thoke taṇḍule pakkhipitvā pakkamadhusakkaracuṇṇasappīhi abhisaṅkhataṃ bhojanaṃ vuccati. Manussāyeva pana parivisituṃ nāsakkhiṃsu, devāpi ekantarikā hutvā parivisiṃsu. Dvādasaterasayojanappamāṇaṃ ṭhānampi bhikkhū gaṇhituṃ nappahotiyeva. Te pana bhikkhū attano ānubhāvena nisīdiṃsu. Pariyosānadivase sabbabhikkhūnaṃ pattāni dhovāpetvā bhesajjatthāya sappinavanītatelamadhuphāṇitānaṃ pūretvā ticīvarehi saddhiṃ adāsi. Saṅghanavakabhikkhunā laddhaticīvarasāṭakā satasahassagghanikā ahesuṃ. Satthā anumodanaṃ karonto ‘‘ayaṃ puriso evarūpaṃ mahādānaṃ adāsi, ko nu kho bhavissatī’’ti upadhārento ‘‘anāgate kappasatasahassādhikānaṃ dvinnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma buddho bhavissatī’’ti disvā mahāpurisaṃ āmantetvā ‘‘tvaṃ ettakaṃ nāma kālaṃ atikkamitvā gotamo nāma buddho bhavissasī’’ti byākāsi.

因为外物的布施即使再多，也不能使菩萨们欢喜。但若割下装饰过的头颅、挖出涂了眼膏的双眼，或剖取心肉来布施时，菩萨们才会因这种舍离而生欢喜。我们的菩萨在尸毗本生(sivijātake)中，每天在四个城门和城市中心布施五十万钱，这样的布施也不能使他满足。直到天帝释(Sakko devarājā)化作婆罗门来乞求眼睛，当他挖出双眼布施时才露出笑容，心中没有丝毫动摇。由此可见，菩萨们对布施的满足是没有止境的。因此，那位大士(mahāpurisa)想：“我应当在七日内，供养百千俱胝数的比丘。”于是在殿堂中，请以佛陀为首的比丘僧团入座，举行了为期七日、名为牛乳饮(gavapāna)的布施。所谓牛乳饮，是指将牛乳装满巨大的容器置于灶上，待牛乳煮至浓稠时放入少许米粒，再以熟蜜、糖粉与酥油调制而成的食物。当时仅靠人力无法完成分发，诸天也轮流前来协助。即使十二到十三由旬大的地方，也无法容纳所有比丘，但他们都凭自己的神力坐了下来。在最后一天，他让人洗净所有比丘的钵，装满作为药品的酥油、新奶油、油、蜜、糖蜜，连同三衣一起供养。僧团中最年轻的比丘所得到的三衣衣料也价值十万。世尊随喜时思惟：“此人行如此大布施，将来会成为谁呢？”他观察后见到：“未来经过二阿僧祇又十万劫后，将有一位名为乔达摩(Gotama)的佛陀出世。”于是他召唤大士，对他授记道：“你经过这么长的时间后，将成为名为乔达摩的佛陀。”

Mahāpuriso byākaraṇaṃ sutvā ‘‘ahaṃ kira buddho bhavissāmi, ko me gharāvāsena attho, pabbajissāmī’’ti cintetvā tathārūpaṃ sampattiṃ kheḷapiṇḍaṃ viya pahāya satthu santike pabbaji. Pabbajitvā ca buddhavacanaṃ uggaṇhitvā abhiññā, samāpattiyo ca nibbattetvā āyupariyosane brahmaloke nibbatti.

大士听闻授记后，心想：“我将来会成佛，居家生活对我有什么意义呢？我应该出家。”于是像丢弃唾沫一样舍弃那样的财富，在导师面前出家。出家后学习佛陀的教导，获得了神通和禅定，寿命终结后投生于梵天界。

Maṅgalassa pana bhagavato uttaraṃ nāma nagaraṃ ahosi. Pitāpi uttaro nāma khattiyo, mātāpi uttarā nāma, sudevo ca dhammaseno ca dve aggasāvakā, pālito nāma upaṭṭhāko, sīvalī ca asokā ca dve aggasāvikā, nāgarukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ ahosi. Navutivassasahassāni ṭhatvā parinibbute pana tasmiṃ ekappahāreneva [Pg.62] dasacakkavāḷasahassāni ekandhakārāni ahesuṃ. Sabbacakkavāḷesu manussānaṃ mahantaṃ ārodanaparidevanaṃ ahosi.

世尊曼伽拉(Maṅgala)的都城名为郁多罗(Uttara)。父亲是名为郁多罗的刹帝利，母亲名为郁多罗(Uttarā)。须提婆(Sudeva)和达摩舍那(Dhammasena)是两位上首弟子，侍者名为波利多(Pālito)，西瓦莉(Sīvalī)和阿输迦(Asokā)是两位上首女弟子。菩提树是龙花树(nāgarukkha)，其身高八十八肘。世尊住世九万年后般涅槃。就在他般涅槃的同一瞬间，一万个轮围世界顿时陷入一片黑暗。所有轮围世界的人们都发出巨大的哭喊和悲叹。

Evaṃ dasasahassilokadhātuṃ andhakāraṃ katvā parinibbutassa tassa bhagavato aparabhāge sumano nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ. Dutiye kañcanapabbatamhi navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā mahāsatto atulo nāma nāgarājā ahosi mahiddhiko mahānubhāvo, so ‘‘buddho uppanno’’ti sutvā ñātisaṅghaparivuto nāgabhavanā nikkhamitvā koṭisatasahassabhikkhuparivārassa tassa bhagavato dibbatūriyehi upahāraṃ kārāpetvā mahādānaṃ pavattetvā paccekaṃ dussayugāni datvā saraṇesu patiṭṭhāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissasī’’ti byākāsi.

如此，那位世尊般涅槃，使一万世界陷入黑暗。其后，有名为须摩那(Sumano)的导师出现。他也有三次弟子集会。第一次集会有百千俱胝比丘，第二次在金山上，有九十千俱胝，第三次有八十千俱胝。当时，大士是名为阿图罗(Atulo)的龙王，具大神通、大威力。他听闻“佛陀出世”后，便与亲族眷属一同从龙宫出来，以天界的乐器对有百千俱胝比丘为伴的世尊作供养，行大布施，各赠予一套衣，并确立于诸皈依中。那位导师也为他授记：“你将于未来成佛。”

Tassa bhagavato nagaraṃ mekhalaṃ nāma ahosi, sudatto nāma rājā pitā, sirimā nāma mātā, saraṇo ca bhāvitatto ca dve aggasāvakā, udeno nāma upaṭṭhāko, soṇā ca upasoṇā ca dve aggasāvikā, nāgarukkhova bodhi, navutihatthubbedhaṃ sarīraṃ, navutiyeva vassasahassāni āyuppamāṇaṃ ahosīti.

那位世尊的都城名叫弥佉罗(Mekhalaṃ)，父亲是名叫善施(Sudatto)的国王，母亲名叫吉祥(Sirimā)。舍罗那(Saraṇo)和巴维达多(Bhāvitatto)是两位上首弟子，优提那(Udeno)是侍者，苏那(Soṇā)和优波苏那(Upasoṇā)是两位上首女弟子。龙花树是其菩提树。其身高达九十肘，寿命是九万岁。

Tassa aparabhāge revato nāma satthā udapādi. Tassāpi tayo sāvakasannipātā ahesuṃ, paṭhamasannipāte gaṇanā nāma natthi, dutiye koṭisatasahassabhikkhū ahesuṃ, tathā tatiye. Tadā bodhisatto atidevo nāma brāhmaṇo hutvā satthu dhammadesanaṃ sutvā saraṇesu patiṭṭhāya sirasmiṃ añjaliṃ ṭhapetvā tassa satthuno kilesappahāne vaṇṇaṃ vatvā uttarāsaṅgena pūjamakāsi. Sopi naṃ ‘‘buddho bhavissasī’’ti byākāsi.

其后，名为瑞瓦达(Revata)的导师出现。他也有三次弟子集会：第一次集会人数不可计算，第二次有百千俱胝比丘，第三次也是如此。当时，菩萨是名为阿提提婆(Atidevo)的婆罗门，听闻导师说法后，确立于诸皈依中，于头顶合掌，称颂那位导师断除诸烦恼的功德，并以上衣作了供养。那位导师也为他授记：“你将于未来成佛。”

Tassa pana bhagavato nagaraṃ sudhaññavatī nāma ahosi, pitā vipulo nāma khattiyo, mātāpi vipulā nāma, varuṇo ca brahmadevo ca dve aggasāvakā, sambhavo nāma upaṭṭhāko, bhaddā ca subhaddā ca dve aggasāvikā, nāgarukkhova bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, āyu saṭṭhivassasahassānīti.

那位世尊的都城名叫善稻城(Sudhaññavatī)，父亲是名叫广(Vipulo)的刹帝利，母亲也名叫广(Vipulā)。瓦儒那(Varuṇo)和梵天(Brahmadevo)是两位上首弟子，桑巴瓦(Sambhavo)是侍者，跋陀(Bhaddā)和善贤(Subhaddā)是两位上首女弟子。龙花树是其菩提树。其身高达八十肘，寿命为六万岁。

Tassa [Pg.63] aparabhāge sobhito nāma satthā udapādi. Tassāpi tayo sāvakasannipātā, paṭhamasannipāte koṭisatabhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto ajito nāma brāhmaṇo hutvā satthu dhammadesanaṃ sutvā saraṇesu patiṭṭhāya buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Sopi naṃ ‘‘buddho bhavissasī’’ti byākāsi.

其后，名为善光(Sobhito)的导师出现。他也有三次弟子集会：第一次集会有百俱胝比丘，第二次有九十俱胝，第三次有八十俱胝。当时，菩萨是名为阿耆多(Ajito)的婆罗门，听闻导师说法后，确立于诸皈依中，并对以佛陀为首的比丘僧团行大布施。那位导师也为他授记：“你将于未来成佛。”

Tassa pana bhagavato nagaraṃ sudhammaṃ nāma ahosi, pitā sudhammo nāma rājā, mātāpi sudhammā nāma, asamo ca sunetto ca dve aggasāvakā, anomo nāma upaṭṭhāko, nakulā ca sujātā ca dve aggasāvikā, nāgarukkhova bodhi, aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, navuti vassasahassāni āyuppamāṇanti.

那位世尊的都城名为善法(Sudhamma)，父亲为善法(Sudhammo)王，母亲亦名为善法(Sudhammā)。无等(Asamo)与善眼(Sunetto)为二位上首弟子，阿诺摩(Anomo)为侍者，那拘罗(Nakulā)与善生(Sujātā)为二位上首女弟子。龙花树(nāgarukkho)为其菩提树。其身高达五十八肘，寿命九万年。

Tassa aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā ekasmiṃyeva kappe tayo buddhā nibbattiṃsu anomadassī, padumo, nāradoti. Anomadassissa bhagavato tayo sāvakasannipātā, paṭhame aṭṭha bhikkhusatasahassāni ahesuṃ, dutiye satta, tatiye cha tadā bodhisatto eko yakkhasenāpati ahosi mahiddhiko mahānubhāvo anekakoṭisatasahassānaṃ yakkhānaṃ adhipati. So ‘‘buddho uppanno’’ti sutvā āgantvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Satthāpi naṃ ‘‘anāgate buddho bhavissasī’’ti byākāsi.

其后，经过一阿僧祇劫，于同一劫中有三位佛陀出世：无垢见(Anomadassī)、莲华(Padumo)和那罗达(Nārada)。无垢见世尊有三次弟子集会：第一次有八十万比丘，第二次有七十万，第三次有六十万。当时，菩萨是一位具大神通、大威力的夜叉将领，是诸多百千俱胝夜叉的主宰。他听闻“佛陀出世”后，便前来对以佛陀为首的比丘僧团行大布施。导师亦为他授记：“你将于未来成佛。”

Anomadassissa pana bhagavato candavatī nāma nagaraṃ ahosi, yasavā nāma rājā pitā, yasodharā nāma mātā, nisabho ca anomo ca dve aggasāvakā, varuṇo nāma upaṭṭhāko, sundarī ca sumanā ca dve aggasāvikā, ajjunarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

无垢见世尊的都城名为月城(Candavatī)，父亲为耶舍婆(Yasavā)王，母亲名为耶输陀罗(Yasodharā)。尼沙婆(Nisabho)与阿诺摩(Anomo)为二位上首弟子，瓦儒那(Varuṇo)为侍者，善姝(Sundarī)与善意(Sumanā)为二位上首女弟子。阿居那树(ajjunarukkho)为其菩提树。其身高达五十八肘，寿命十万年。

Tassa aparabhāge padumo nāma satthā udapādi. Tassāpi tayo sāvakasannipātā, paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ, dutiye tīṇisatasahassāni, tatiye agāmake araññe mahāvanasaṇḍavāsīnaṃ bhikkhūnaṃ dve satasahassāni. Tadā tathāgate tasmiṃyeva vanasaṇḍe vasante bodhisatto sīho hutvā satthāraṃ nirodhasamāpattisamāpannaṃ disvā pasannacitto vanditvā padakkhiṇaṃ katvā [Pg.64] pītisomanassajāto tikkhattuṃ sīhanādaṃ naditvā sattāhaṃ buddhārammaṇaṃ pītiṃavijahitvā pītisukheneva gocarāya apakkamitvā jīvitapariccāgaṃ katvā payirupāsamāno aṭṭhāsi. Satthā sattāhaccayena nirodhā vuṭṭhito sīhaṃ oloketvā ‘‘bhikkhusaṅghepi cittaṃ pasādetvā saṅghaṃ vandissatī’’ti ‘‘bhikkhusaṅgho āgacchatū’’ti cintesi. Bhikkhū tāvadeva āgamiṃsu. Sīho saṅghe cittaṃ pasādeti. Satthā tassa mānasaṃ oloketvā ‘‘anāgate buddho bhavissasī’’ti byākāsi.

此后，莲华（Paduma）导师出世。他也有三次声闻集会：第一次集会有一万亿比丘，第二次有三十万，第三次在无村落的森林中，有二十万居住在大林薮的比丘。当时，如来住在那片林薮里，菩萨化身为狮子，见到导师入灭尽定，心生净信，礼拜右绕，生起喜悦与快乐，三度作狮子吼，七日不离佛所缘之喜，以喜乐故，未往觅食，舍弃生命而侍立。七日后，导师从灭尽定出，看着狮子，心想：“它也应对僧团生起净信，并礼敬僧团。”于是思惟：“愿比丘僧团前来。”比丘们即刻前来。狮子对僧团生起净信。导师观察其心意，授记道：“你将来会成佛。”

Padumassa pana bhagavato campakaṃ nagaraṃ ahosi asamo nāma rājā pitā, mātā asamā nāma, sālo ca upasālo ca dve aggasāvakā, varuṇo nāma upaṭṭhāko, rāmā ca surāmā ca dve aggasāvikā, soṇarukkho nāma bodhi aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, āyu vassasatasahassanti.

莲华世尊的都城名为瞻波城（Campaka），其父为无等（Asama）王，其母亦名无等（Asamā）。娑罗（Sāla）与优波娑罗（Upasāla）是两位上首弟子，侍者名为瓦儒那（Varuṇa）。罗摩（Rāmā）与须罗摩（Surāmā）是两位上首女弟子。菩提树是金树（soṇarukkha）。身长五十八肘，寿命十万年。

Tassa aparabhāge nārado nāma satthā udapādi. Tassāpi tayo sāvakasannipātā, paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ, dutiye navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā bodhisatto isipabbajjaṃ pabbajitvā pañcasu abhiññāsu, aṭṭhasu ca samāpattīsu ciṇṇavasī hutvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā lohitacandanena pūjamakāsi, sopi naṃ ‘‘anāgate buddho bhavissasī’’ti byākāsi.

此后，那罗达（Nārada）导师出世。他也有三次声闻集会：第一次集会有一万亿比丘，第二次有九千亿，第三次有八千亿。当时，菩萨出家为仙人，于五神通与八等至已得娴熟自在，向以佛陀为首的比丘僧团作大布施，并以红旃檀作供养。导师也为他授记道：“你将来会成佛。”

Tassa pana bhagavato dhaññavatī nāma nagaraṃ ahosi, sudevo nāma khattiyo pitā, anomā nāma mātā, bhaddasālo ca jitamitto ca dve aggasāvakā, vāsiṭṭho nāma upaṭṭhāko, uttarā ca phaggunī ca dve aggasāvikā, mahāsoṇarukkho bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, navuti vassasahassāni āyūti.

那位世尊的都城名为财城(Dhaññavatī)，其父为刹帝利善天(Sudeva)王，其母名为无上(Anomā)。吉祥娑罗(Bhaddasāla)与胜友(Jitamitta)是两位上首弟子，侍者名为婆私吒(Vāsiṭṭha)。郁多罗(Uttarā)与颇求尼(Phaggunī)是两位上首女弟子。菩提树是大金树(mahāsoṇarukkha)。身长八十八肘，寿命九万年。

Nāradabuddhassa pana aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā ito satasahassakappamatthake ekasmiṃ kappe ekova padumuttaro nāma buddho udapādi. Tassāpi tayo sāvakasannipātā, paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ, dutiye vebhārapabbate navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā bodhisatto jaṭilo nāma mahāraṭṭhiyo hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ dānaṃ [Pg.65] adāsi. Sopi naṃ ‘‘anāgate buddho bhavissasī’’ti byākāsi. Padumuttarassa pana bhagavato kāle titthiyā nāma nāhesuṃ sabbe devamanussā buddhameva saraṇamakaṃsu.

于那罗达(Nārada)佛之后，经过一阿僧祇，于距今十万劫前的一劫中，仅有一位名为莲花上佛(Padumuttara)出世。彼佛亦有三次声闻集会：第一次集会有十万亿比丘，第二次在毗婆罗山(Vebhārapabbata)有九千亿，第三次有八千亿。当时，菩萨是一位名为髻结(Jaṭila)的大国主，他向以佛陀为首的比丘僧团供养了衣物。彼佛亦为他授记道：“你将于未来成佛。”在莲花上世尊的时代，没有外道，所有天人皆皈依于佛。

Tassa nagaraṃ haṃsavatī nāma ahosi, pitā ānando nāma khattiyo, mātā sujātā nāma, devalo ca sujāto ca dve aggasāvakā sumano nāma upaṭṭhāko, amitā ca asamā ca dve aggasāvikā, salalarukkho bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, sarīrappabhā samantato dvādasa yojanāni gaṇhi vassasatasahassaṃ āyūti.

彼佛的都城名为天鹅城(Haṃsavatī)，其父为刹帝利阿难(Ānanda)王，其母名为善生(Sujātā)。提婆(Devala)与善生(Sujāta)是两位上首弟子，须摩那(Sumana)为侍者。阿弥多(Amitā)与阿娑摩(Asamā)是两位上首女弟子。菩提树是娑罗罗树(salalarukkha)。身长八十八肘，身光遍照十二由旬，寿命十万年。

Tassa aparabhāge sattatikappasahassāni atikkamitvā ito tiṃsakappasahassamatthake sumedho ca sujāto cāti ekasmiṃ kappe dve buddhā nibbattiṃsu. Sumedhassāpi tayo sāvakasannipātā, paṭhamasannipāte sudassananagare koṭisatakhīṇāsavā ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto uttaro nāma brāhmaṇamāṇavo hutvā nidahitvā ṭhapitaṃyeva asītikoṭidhanaṃ vissajjetvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā dhammaṃ sutvā saraṇesu patiṭṭhāya nikkhamitvā pabbaji. Sopi naṃ ‘‘anāgate buddho bhavissasī’’ti byākāsi.

此后，又过了七万劫，在距今三万劫前，于同一劫中，有须摩提(Sumedha)与善生(Sujāta)二佛出世。须摩提佛亦有三次声闻集会：第一次在善见城(Sudassananagara)有百亿漏尽者，第二次有九十亿，第三次有八十亿。当时，菩萨是一位名叫郁多罗(Uttara)的婆罗门青年，舍弃所积藏的八十亿财富，向以佛陀为首的比丘僧团作大布施，听闻正法后，于三皈依中确立，然后出家。彼佛亦为他授记：“你将于未来成佛。”

Sumedhassa bhagavato sudassanaṃ nāma nagaraṃ ahosi, sudatto nāma rājā pitā, mātāpi sudattā nāma, saraṇo ca sabbakāmo ca dve aggasāvakā, sāgaro nāma upaṭṭhāko, rāmā ca surāmā ca dve aggasāvikā, mahānīparukkho bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, āyu navuti vassasahassānīti.

须摩提世尊的都城名为善见，父亲是善施(Sudatta)王，母亲也名为善施(Sudattā)。舍罗(Saraṇa)和萨婆迦摩(Sabbakāma)是两位上首弟子，侍者名为娑伽罗(Sāgara)。罗摩(Rāmā)和须罗摩(Surāmā)是两位上首女弟子。菩提树是大尼波树(Mahānīpa)。其身量高达八十八肘，寿命为九万年。

Tassa aparabhāge sujāto nāma satthā udapādi. Tassāpi tayo sāvakasannipātā, paṭhamasannipāte saṭṭhibhikkhusatasahassāni ahesuṃ[Pg.66], dutiye paññāsaṃ, tatiye cattālīsaṃ. Tadā bodhisatto cakkavattirājā hutvā ‘‘buddho uppanno’’ti sutvā upasaṅkamitvā dhammaṃ sutvā buddhappamukhassa bhikkhusaṅghassa saddhiṃ sattahi ratanehi catumahādīparajjaṃ datvā satthu santike pabbaji. Sakalaraṭṭhavāsino raṭṭhuppādaṃ gahetvā ārāmikakiccaṃ sādhentā buddhappamukhassa bhikkhusaṅghassa niccaṃ mahādānaṃ adaṃsu. Sopi naṃ satthā byākāsi.

此后，善生导师出世。他亦有三次声闻集会：第一次集会有六百万比丘，第二次有五百万，第三次有四百万。当时，菩萨是一位转轮王，听闻“佛陀已出世”，便前去听闻正法，并将四大洲的王权连同七宝一起布施给以佛陀为首的比丘僧团，然后在导师座下出家。全国所有居民以国税供养，承担园林事务，恒常地向以佛陀为首的比丘僧团作大布施。那位导师亦为他授记。

Tassa bhagavato nagaraṃ sumaṅgalaṃ nāma ahosi, uggato nāma rājā pitā, pabhāvatī nāma mātā, sudassano ca sudevo ca dve aggasāvakā, nārado nāma upaṭṭhāko, nāgā ca nāgasamālā ca dve aggasāvikā, mahāveḷurukkho bodhi, so kira mandacchiddo ghanakkhandho upariniggatāhi mahāsākhāhi morapiñchakalāpo viya virocittha. Tassa bhagavato sarīraṃ paṇṇāsahatthubbedhaṃ ahosi, āyu navutivassasahassānīti.

那位世尊的都城名为善吉祥(Sumaṅgala)，父亲是优伽多(Uggata)王，母亲名为光耀(Pabhāvatī)。善见(Sudassana)和善天(Sudeva)是两位上首弟子，侍者名为那罗达(Nārada)。龙(Nāgā)和龙鬘(Nāgasamālā)是两位上首女弟子。菩提树是大竹树(Mahāveḷu)；据说此树枝叶繁茂，树干粗壮，向上伸展的巨大枝条犹如孔雀尾羽般闪耀。那位世尊的身量高达五十肘，寿命为九万年。

Tassa aparabhāge ito aṭṭhārasakappasatamatthake ekasmiṃ kappe piyadassī, atthadassī, dhammadassīti tayo buddhā nibbattiṃsu. Piyadassissāpi tayo sāvakasannipātā. Paṭhame koṭisatasahassabhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto kassapo nāma māṇavo tiṇṇaṃ vedānaṃ pāraṅgato hutvā satthu dhammadesanaṃ sutvā koṭisatasahassadhanapariccāgena saṅghārāmaṃ kāretvā saraṇesu ca sīlesu ca patiṭṭhāsi. Atha naṃ satthā ‘‘aṭṭhārasakappasataccayena buddho bhavissasī’’ti byākāsi.

此后，在距今一千八百劫前，于同一劫中，有喜见(Piyadassī)、见义(Atthadassī)、见法(Dhammadassī)三佛出世。喜见佛亦有三次声闻集会：第一次有万亿比丘，第二次有九亿，第三次有八亿。当时，菩萨是一位名叫迦叶(Kassapa)的婆罗门青年，他精通三吠陀，听闻导师说法后，布施了价值万亿的财富建造僧伽蓝，并安住于三皈依与诸戒中。于是，导师为他授记：“经一千八百劫后，你将成佛。”

Tassa bhagavato anomaṃ nāma nagaraṃ ahosi, pitā sudinno nāma rājā, mātā candā nāma, pālito ca sabbadassī ca dve aggasāvakā, sobhito nāma upaṭṭhāko, sujātā ca dhammadinnā ca dve aggasāvikā, piyaṅgurukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, navutivassasahassāni āyūti.

那位世尊的都城名为阿诺摩(Anoma)，父亲是苏定那(Sudinna)王，母亲名为旃陀(Candā)。波利多(Pālita)和萨婆达西(Sabbadassī)是两位上首弟子，侍者名为须毗多(Sobhita)。善生(Sujātā)和法施(Dhammadinnā)是两位上首女弟子。菩提树是毕央古树(Piyaṅgu)。其身量高达八十肘，寿命为九万年。

Tassa aparabhāge atthadassī nāma bhagavā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhame aṭṭhanavutibhikkhusatasahassāni ahesuṃ, dutiye aṭṭhāsītisahassāni, tathā tatiye. Tadā bodhisatto susīmo [Pg.67] nāma mahiddhiko tāpaso hutvā devalokato mandāravapupphacchattaṃ āharitvā satthāraṃ pūjesi. Sopi naṃ satthā byākāsi.

此后，见义世尊出世。他亦有三次声闻集会：第一次有九百八十万比丘，第二次有八万八千，第三次亦然。当时，菩萨是一位名为苏西玛(Susīma)的大神通苦行者，他从天界取来曼陀罗花所成之伞盖供养导师。那位导师亦为他授记。

Tassa bhagavato sobhaṇaṃ nāma nagaraṃ ahosi, sāgaro nāma rājā pitā, sudassanā nāma mātā, santo ca upasanto ca dve aggasāvakā, abhayo nāma upaṭṭhāko, dhammā ca sudhammā ca dve aggasāvikā, campakarukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā samantato sabbakālaṃ yojanamattaṃ pharitvā aṭṭhāsi, āyu vassasatasahassanti.

那位世尊的都城名为善好(Sobhaṇa)，父王名海(Sāgara)，母亲名善见(Sudassanā)，两位上首弟子名为寂静(Santa)与调顺(Upasanta)，侍者名无畏(Abhaya)，两位上首女弟子名为法(Dhammā)与善法(Sudhammā)，菩提树为瞻波树(Campaka)。身高达八十肘，身光常时遍照一由旬，寿命十万岁。

Tassa aparabhāge dhammadassī nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatabhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto sakko devarājā hutvā dibbagandhapupphehi ca dibbatūriyehi ca pūjamakāsi. Sopi naṃ satthā byākāsi.

其后有导师名为见法(Dhammadassī)出现。那位导师也有三次弟子集会。第一次集会有十亿比丘，第二次有九亿，第三次有八亿。当时菩萨是帝释天王，用天上的香、花和乐器进行供养。那位导师也为他授记。

Tassa bhagavato saraṇaṃ nāma nagaraṃ ahosi, pitā saraṇo nāma rājā, mātā sunandā nāma, padumo ca phussadevo ca dve aggasāvakā, sunetto nāma upaṭṭhāko, khemā ca sabbanāmā ca dve aggasāvikā, rattaṅkurarukkho bodhi, ‘‘kakudharukkho’’tipi ‘‘bimbijālo’’tipi vuccati sarīraṃ panassa asītihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

那位世尊有座都城名叫皈依(Saraṇa)，父亲名为皈依(Saraṇa)国王，母亲名叫善喜(Sunandā)，两位上首弟子名为莲花(Paduma)和普萨迭瓦(Phussadeva)，侍者名为善眼(Sunetta)，两位上首女弟子名为安稳(Khemā)和一切名(Sabbanāmā)，菩提树是赤枝树(Rattaṅkura)，也称为迦俱陀树(Kakudha)或频毗迦罗树(Bimbijāla)。身躯高八十肘，寿命十万岁。

Tassa aparabhāge ito catunavutikappamatthake ekasmiṃ kappe ekova siddhattho nāma buddho udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ, dutiye navutikoṭiyo tatiye asītikoṭiyo. Tadā bodhisatto uggatejo abhiññābalasampanno maṅgalo nāma tāpaso hutvā mahājambuphalaṃ āharitvā tathāgatassa adāsi. Satthā taṃ phalaṃ paribhuñjitvā ‘‘catunavutikappamatthake buddho bhavissasī’’ti bodhisattaṃ byākāsi.

其后九十四劫之前，那一劫中只有一位佛陀出世，名为悉达多(Siddhattha)。那位佛陀也有三次弟子集会。初次集会有万亿比丘，第二次有九亿，第三次有八亿。当时，菩萨是一位名为吉祥(Maṅgala)的苦行者，具足大威力与神通力，取来大的阎浮果供养如来。导师享用那个果实后，为菩萨授记：“九十四劫之后，你将会成佛”。

Tassa [Pg.68] bhagavato nagaraṃ vebhāraṃ nāma ahosi, pitā jayaseno nāma rājā, mātā suphassā nāma, sambalo ca sumitto ca dve aggasāvakā, revato nāma upaṭṭhāko, sīvalā ca surāmā ca dve aggasāvikā, kaṇikārarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

那位世尊的都城名韦婆罗(Vebhāra)，父王名胜军(Jayasena)，母亲名善触(Suphassā)，两位上首弟子为三婆罗(Sambala)与善友(Sumitta)，侍者名瑞瓦达(Revata)，两位上首女弟子为西瓦莉(Sīvalā)与善悦(Surāmā)，菩提树为迦尼迦罗树(Kaṇikāra)。身高六十肘，寿十万年。

Tassa aparabhāge ito dvenavutikappamatthake tisso phussoti ekasmiṃ kappe dve buddhā nibbattiṃsu. Tissassa pana bhagavato tayo sāvakasannipātā. Paṭhamasannipāte bhikkhūnaṃ koṭisataṃ ahosi, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto mahābhogo mahāyaso sujāto nāma khattiyo hutvā isipabbajjaṃ pabbajitvā mahiddhikabhāvaṃ patvā ‘‘buddho uppanno’’ti sutvā dibbamandāravapadumapāricchattakapupphāni ādāya catuparisamajjhe gacchantaṃ tathāgataṃ pūjesi, ākāse pupphavitānaṃ hutvā aṭṭhāsi. Sopi naṃ satthā ‘‘ito dvenavutikappamatthake buddho bhavissasī’’ti byākāsi.

此后，于距今九十二劫时，帝沙（Tissa）佛与弗沙(Phussa)佛于同一劫中出世。提沙世尊有三次弟子集会：第一次集会有百俱胝比丘，第二次有九十俱胝，第三次有八十俱胝。当时，菩萨为一名为善生(Sujāta)的刹帝利，财富、名声广大，出家为仙人，得大神通力。听闻“佛陀出世”，便带着天上的曼陀罗花(Mandārava)、莲花(Paduma)和巴瑞恰达花(Pāricchattaka)，前去供养行于四众中的如来，花朵在空中结成华盖停留。导师也为他授记：“你将于九十二劫后成佛。”

Tassa bhagavato khemaṃ nāma nagaraṃ ahosi, pitā janasandho nāma khattiyo, mātā padumā nāma, brahmadevo ca udayo ca dve aggasāvakā samaṅgo nāma upaṭṭhāko, phussā ca sudattā ca dve aggasāvikā asanarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

那位世尊的都城名平安(Khema)，父亲为刹帝利，名迦那三达(Janasandha)，母亲名莲花(Padumā)。两位上首弟子为梵天(Brahmadeva)与优陀夷(Udaya)，侍者名萨曼伽(Samaṅga)，两位上首女弟子为弗沙(Phussā)与善施(Sudattā)。菩提树为阿娑那树(Asana)。身高六十肘，寿十万年。

Tassa aparabhāge phusso nāma satthā udapādi. Tassāpi tayo sāvakasannipātā, paṭhamasannipāte saṭṭhi bhikkhusatasahassāni ahesuṃ, dutiye paṇṇāsa, tatiye dvattiṃsa. Tadā bodhisatto vijitāvī nāma khattiyo hutvā mahārajjaṃ pahāya satthu santike pabbajitvā tīṇi piṭakāni uggahetvā mahājanassa dhammakathaṃ kathesi. Sīlapāramiñca pūresi. Sopi naṃ ‘‘buddho bhavissasī’’ti byākāsi.

其后，名为弗沙(Phussa)的导师出世。他亦有三次弟子集会：第一次集会有六百万比丘，第二次有五百万，第三次有三百二十万。当时，菩萨为一名为胜伏(Vijitāvī)的刹帝利，舍弃大王国，于导师座下出家，学习三藏后为大众说法，圆满了持戒波罗蜜。那位导师也为他授记：“你将成佛。”

Tassa bhagavato kāsi nāma nagaraṃ ahosi, jayaseno nāma rājā pitā, sirimā nāma mātā, surakkhito ca dhammaseno ca dve aggasāvakā, sabhiyo nāma upaṭṭhāko, cālā ca upacālā ca dve aggasāvikā[Pg.69], āmalakarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, navuti vassasahassāni āyūti.

那位世尊的都城名为迦尸(Kāsi)，父亲是胜军王，母亲名为吉祥(Sirimā)，两位上首弟子是善护(Surakkhito)和法军(Dhammaseno)，侍者名为萨毗亚，两位上首女弟子是遮罗(Cālā)和邬巴嘉娜，菩提树是庵摩罗树，身量高五十八肘，寿命九万岁。

Tassa aparabhāge ito ekanavutikappe vipassī nāma bhagavā udapādi. Tassāpi tayo sāvakasannipātā, paṭhamasannipāte aṭṭhasaṭṭhibhikkhusatasahassāni ahesuṃ, dutiye ekasatasahassaṃ, tatiye asītisahassāni. Tadā bodhisatto mahiddhiko mahānubhāvo atulo nāma nāgarājā hutvā sattaratanakhacitaṃ sovaṇṇamayaṃ mahāpīṭhaṃ bhagavato adāsi. Sopi naṃ satthā ‘‘ito ekanavutikappe buddho bhavissasī’’ti byākāsi.

于此九十一劫前，有位名为毗婆尸的世尊出世。那位世尊也有三次弟子集会：第一次集会有六百八十万比丘，第二次有十万，第三次有八万。当时菩萨是一位有大神通、大威力的阿图罗(Atulo)龙王，以七宝镶嵌的黄金大座供养世尊。导师为他授记：“你于九十一劫后将会成佛。”

Tassa bhagavato bandhumatī nāma nagaraṃ ahosi, bandhumā nāma rājā pitā. Bandhumatī nāma mātā, khaṇḍo ca tisso ca dve aggasāvakā, asoko nāma upaṭṭhāko, candā ca candamittā ca dve aggasāvikā pāṭalirukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā sadā satta yojanāni pharitvā aṭṭhāsi, asītivassasahassāni āyūti.

那位世尊的都城名为盘头摩提(Bandhumatī)，父亲是盘头摩(Bandhumā)王，母亲名为盘头摩提。两位上首弟子是犍陀(Khaṇḍo)和帝须(Tisso)，侍者名为阿育(Asoko)，两位上首女弟子是旃陀(Candā)和旃陀蜜多(Candamittā)，菩提树是波吒厘树，身量高八十肘，身光常照七由旬，寿命八万岁。

Tassa aparabhāge ito ekatiṃsakappe sikhī, vessabhū cāti dve buddhā ahesuṃ. Sikhissāpi bhagavato tayo sāvakasannipātā, paṭhamasannipāte bhikkhusatasahassaṃ ahosi, dutiye asītisahassāni, tatiye sattati. Tadā bodhisatto arindamo nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ mahādānaṃ pavattetvā sattaratanapaṭimaṇḍitaṃ hatthiratanaṃ datvā hatthippamāṇaṃ katvā kappiyabhaṇḍaṃ adāsi. Sopi naṃ ‘‘ito ekatiṃsakappe buddho bhavissasī’’ti byākāsi.

其后，于此三十一劫前，有尸弃佛和毗舍浮佛两位佛陀出世。尸弃世尊也有三次弟子集会：初次集会有十万比丘，第二次有八万，第三次有七十位。当时菩萨是名叫阿林达摩(Arindamo)的国王，他为以佛陀为首的比丘僧团提供了包括袈裟在内的大布施，并献上以七宝装饰的象宝，又布施了与大象等量的合宜物品。那位佛陀也为他授记：“你将于三十一劫后成佛。”

Tassa pana bhagavato aruṇavatī nāma nagaraṃ ahosi, aruṇavā nāma khattiyo pitā, pabhāvatī nāma mātā, abhibhū ca sambhavo ca dve aggasāvakā khemaṅkaro nāma upaṭṭhāko, sakhilā ca padumā ca dve aggasāvikā, puṇḍarīkarukkho bodhi, sarīraṃ sattatihatthubbedhaṃ ahosi, sarīrappabhā yojanattayaṃ pharitvā aṭṭhāsi, sattahivassasahassāni āyūti.

彼世尊有名为阿卢那瓦提(Aruṇavatī)的都城，父亲是名为阿卢那(Aruṇavā)的刹帝利，母亲名为波婆提(Pabhāvatī)。两位上首弟子是阿毗浮(Abhibhū)和三浮(Sambhavo)，侍者名为差摩迦罗(Khemaṅkaro)，两位上首女弟子是娑祇罗(Sakhilā)和莲华(Padumā)。菩提树是芬陀利迦树(Puṇḍarīkarukkho)，身量高达七十肘，身光遍照三由旬，寿命为七千年。

Tassa aparabhāge vessabhū nāma satthā udapādi. Tassāpi tayo sāvakasannipātā paṭhamasannipāte asītibhikkhusahassāni ahesuṃ dutiye [Pg.70] sattati, tatiye saṭṭhi. Tadā bodhisatto sudassano nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ mahādānaṃ datvā satthu santike pabbajitvā ācāraguṇasampanno buddharatane cittīkārapītibahulo ahosi. Sopi naṃ ‘‘ito ekatiṃse kappe buddho bhavissasī’’ti byākāsi.

其后，有名为毗舍浮(Vessabhū)的导师出世。彼佛亦有三次弟子集会：初会有八万比丘，第二会有七万，第三会有六万。当时，菩萨是名为善见(Sudassano)的国王，他向以佛陀为首的比丘僧团布施衣物等大供养，然后在导师座下出家，具足德行，对佛宝充满恭敬与喜悦。彼导师亦为他授记：“由此去三十一劫，你将成佛。”

Tassa pana bhagavato anomaṃ nāma nagaraṃ ahosi, suppatīto nāma rājā pitā, yasavatī nāma mātā, soṇo ca uttaro ca dve aggasāvakā upasanto nāma upaṭṭhāko dāmā ca samālā ca dve aggasāvikā, sālarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, saṭṭhivassasahassāni āyūti.

彼世尊有名为阿诺摩(Anomaṃ)的都城，父王名为善喜(Suppatīto)，母亲名为耶舍婆提(Yasavatī)。两位上首弟子是苏那(Soṇo)和郁多罗(Uttaro)，侍者名为优波扇多(Upasanto)，两位上首女弟子是陀摩(Dāmā)和三摩罗(Samālā)。菩提树是娑罗树(Sālarukkho)，身量高达六十肘，寿命为六万年。

Tassa aparabhāge imasmiṃ kappe cattāro buddhā nibbattā kakusandho, koṇāgamano, kassapo, amhākaṃ bhagavāti. Kakusandhassa bhagavato eko sāvakasannipāto, tattha cattālīsabhikkhusahassāni ahesuṃ. Tadā bodhisatto khemo nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sapattacīvaraṃ mahādānañca añjanādibhesajjāni ca datvā satthu dhammadesanaṃ sutvā pabbaji. Sopi naṃ satthā byākāsi.

其后，于此劫中有四佛出世，即拘留孙(Kakusandha)佛、拘那含牟尼(Koṇāgamana)佛、迦叶(Kassapa)佛及我等之世尊。拘留孙世尊有一次弟子集会，有四万比丘。当时，菩萨是名为差摩(Khemo)的国王，他向以佛陀为首的比丘僧团布施衣钵等大供养，以及眼药等药品，听闻导师说法后出家。彼导师亦为他授记。

Kakusandhassa pana bhagavato khemaṃ nāma nagaraṃ ahosi, aggidatto nāma brāhmaṇo pitā, visākhā nāma brāhmaṇī mātā, vidhuro ca sañjīvo ca dve aggasāvakā, buddhijo nāma upaṭṭhāko sāmā ca campā ca dve aggasāvikā mahāsirīsarukkho bodhi sarīraṃ cattālīsahatthubbedhaṃ ahosi, cattālīsavassasahassāni āyūti.

拘留孙世尊的城市名为安稳城(Khemaṃ)，父亲是名为火施的婆罗门，母亲是名为毘舍佉的婆罗门女。两位上首弟子是毗楼(Vidhuro)和善生(Sañjīvo)，侍者名为佛智(Buddhijo)，两位上首女弟子是奢摩(Sāmā)和瞻波(Campā)。菩提树是大合欢树(Mahāsirīsa)，其身量高四十肘，寿命为四万年。

Tassa aparabhāge koṇāgamano nāma satthā udapādi. Tassāpi eko sāvakasannipāto, tattha tiṃsabhikkhusahassāni ahesuṃ. Tadā bodhisatto pabbato nāma rājā hutvā amaccagaṇaparivuto satthu santikaṃ gantvā dhammadesanaṃ sutvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā mahādānaṃ pavattetvā pattuṇṇacīnapaṭakoseyyakambaladukulāni ceva suvaṇṇapādukañca datvā satthu santike pabbaji. Sopi naṃ satthā byākāsi.

其后，名为拘那含牟尼的导师出世。他也有一次弟子集会，于彼处有三万比丘。当时，菩萨是一位名为山王(Pabbato)的国王，为大臣众所围绕。他去到导师跟前听闻说法后，便邀请以佛陀为首的比丘僧团，行大布施，供养了绒布、中国丝绸、绸缎、毛毯、细麻布以及金履，并于导师处出家。那位导师也为他授记。

Tassa bhagavato sobhavatī nāma nagaraṃ ahosi, yaññadatto nāma brāhmaṇo pitā, uttarā nāma brāhmaṇī mātā, bhiyyoso ca uttaro [Pg.71] ca dve aggasāvakā, sotthijo nāma upaṭṭhāko, samuddā ca uttarā ca dve aggasāvikā, udumbararukkho bodhi, sarīraṃ tiṃsahatthubbedhaṃ ahosi, tiṃsavassasahassāni āyūti.

那位世尊的城市名为善光城(Sobhavatī)，父亲是名为雅那达多的婆罗门，母亲是名为郁多罗(Uttarā)的婆罗门女。两位上首弟子是比由索(Bhiyyoso)和郁多罗(Uttaro)，侍者名为索提迦(Sotthijo)，两位上首女弟子是萨穆达(Samuddā)和郁多罗(Uttarā)。菩提树是优昙婆罗树(udumbara)，其身量高三十肘，寿命为三万年。

Tassa aparabhāge kassapo nāma satthā udapādi. Tassāpi ekova sāvakasannipāto, tattha vīsatibhikkhusahassāni ahesuṃ. Tadā bodhisatto jotipālo nāma māṇavo tiṇṇaṃ vedānaṃ pāragū bhūmiyañceva antalikkhe ca pākaṭo ghaṭikārassa kumbhakārassa mitto ahosi, so tena saddhiṃ satthāraṃ upasaṅkamitvā dhammakathaṃ sutvā pabbajitvā āraddhavīriyo tīṇi piṭakāni uggahetvā vattasampattiyā buddhasāsanaṃ sobhesi. Sopi naṃ satthā byākāsi.

其后，名为迦叶的导师出世。他也有一次弟子集会，于彼处有两万比丘。当时，菩萨是名为光护的青年，通达三吠陀，于地上及空中皆有名望，是陶工伽提迦罗(Ghaṭikāra)的朋友。他与伽提迦罗一同去到导师跟前，听闻说法后出家，发起精进，学习三藏，以戒行圆满庄严了佛陀的教法。那位导师也为他授记。

Tassa bhagavato jātanagaraṃ bārāṇasī nāma ahosi. Brahmadatto nāma brāhmaṇo pitā, dhanavatī nāma brāhmaṇī mātā, tisso ca bhāradvājo ca dve aggasāvakā, sabbamitto nāma upaṭṭhāko anuḷā ca uruveḷā ca dve aggasāvikā, nigrodharukkho bodhi sarīraṃ vīsatihatthubbedhaṃ ahosi, vīsativassasahassāni āyūti.

那位世尊的诞生城名为波罗奈(Bārāṇasī)。父亲是名为梵授(Brahmadatta)的婆罗门，母亲是名为财女(Dhanavatī)的婆罗门女。帝沙（Tissa）与巴罗多迦(Bhāradvāja)是两位上首弟子，侍者名为一切友(Sabbamitto)，阿奴拉(Anuḷā)与优楼频螺(Uruveḷā)是两位上首女弟子。菩提树是尼拘律树，身量高达二十肘，寿命为两万年。

Tassa pana bhagavato orabhāge ṭhapetvā imaṃ sammāsambuddhaṃ añño buddho nāma natthi. Iti dīpaṅkarādīnaṃ catuvīsatiyā buddhānaṃ santike laddhabyākaraṇo pana bodhisatto yenena –

在那位世尊之后，除了这位正等自觉者，再无其他佛陀。如是，菩萨于燃灯佛(Dīpaṅkara)等二十四位佛前获得授记，之后——

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

Pabbajjā guṇasampatti, adhikāro ca chandatā;

Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59);

得人身，具男相，善因缘，得见师；出家，具功德，有宿善，志愿坚；八法和合时，胜愿必成就。

Ime aṭṭha dhamme samodhānetvā dīpaṅkarapādamūle katābhinīhārena ‘‘handa buddhakare dhamme vicināmi ito cito’’ti ussāhaṃ katvā ‘‘vicinanto tadādakkhiṃ, paṭhamaṃ dānapārami’’nti dānapāramitādayo buddhakarā dhammā diṭṭhā, te pūrento yāva vessantarattabhāvā āgami. Āgacchanto ca ye te katābhinīhārānaṃ bodhisattānaṃ ānisaṃsā saṃvaṇṇitā –

具足此八法后，于燃灯佛(Dīpaṅkara)足下发此胜愿，并精进言：“我今当于此世间，遍寻能成佛之法。”寻觅之时，得见以布施波罗蜜为首的诸成佛之法。为圆满此等善法，他轮回直至韦桑达拉(Vessantara)王之生。于此期间，已发胜愿的菩萨所得功德，皆被赞叹如下——

‘‘Evaṃ [Pg.72] sabbaṅgasampannā, bodhiyā niyatā narā;

Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi.

如是具足诸功德，菩提道上心坚定；纵经长远轮回苦，亿万劫亦不退转。

‘‘Avīcimhi nuppajjanti, tathā lokantaresu ca;

Nijjhāmataṇhā khuppipāsā, na honti kālakañjikā.

不生于无间地狱，亦不生于世界之间；不为焦渴鬼、饥渴鬼，亦不为黑腹鬼。

‘‘Na honti khuddakā pāṇā, uppajjantāpi duggatiṃ;

Jāyamānā manussesu, jaccandhā na bhavanti te.

不生为微小众生，即使生于恶趣；若得人身临世间，不生为天生盲瞽。

‘‘Sotavekallatā natthi, na bhavanti mūgapakkhikā;

Itthibhāvaṃ na gacchanti, ubhatobyañjanapaṇḍakā.

听觉不会残缺，不为喑哑或跛足；不生为女人身，不为双性人或黄门。

‘‘Na bhavanti pariyāpannā, bodhiyā niyatā narā;

Muttā ānantarikehi, sabbattha suddhagocarā.

注定菩提之人，不为（此等缺陷）所困；解脱五逆重罪，于一切处行境清净。

‘‘Micchādiṭṭhiṃ na sevanti, kammakiriyadassanā;

Vasamānāpi saggesu, asaññaṃ nupapajjare.

不亲近邪见，见业与业果；纵生于天界，亦不生于无想有情天。

‘‘Suddhāvāsesu devesu, hetu nāma na vijjati;

Nekkhammaninnā sappurisā, visaṃyuttā bhavābhave;

Caranti lokatthacariyāyo, pūrenti sabbapāramī’’ti.

于净居诸天，实无往生之因；善士心向出离，于诸有中得解脱；为利乐世间而行，圆满一切波罗蜜。

Te ānisaṃse adhigantvāva āgato. Pāramiyo pūrentassa ca tassa akittibrāhmaṇakāle saṅkhabrāhmaṇakāle dhanañcayarājakāle mahāsudassanarājakāle mahāgovindakāle nimimahārājakāle candakumārakāle visayhaseṭṭhikāle sivirājakāle vessantararājakāleti dānapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa sasapaṇḍitajātakāle –

他正是为了证得此等利益而来。当他圆满诸波罗蜜时，如在阿吉帝(Akitti)婆罗门、商伽(Saṅkha)婆罗门、檀那阇耶(Dhanañcaya)王、大善见(Mahāsudassana)王、大果文达(Mahāgovinda)、尼弥(Nimi)大王、月王子(Candakumāra)、毗舍耶(Visayha)长者、尸毗(Sivi)王、韦桑达拉(Vessantara)王等时期，其圆满布施波罗蜜之诸生，数量不可计算。然于其为兔智者(Sasapaṇḍita)本生时——

‘‘Bhikkhāya upagataṃ disvā, sakattānaṃ pariccajiṃ;

Dānena me samo natthi, esā me dānapāramī’’ti. (cariyā. 1.143 tassuddāna –

见有求者来，我舍弃自身；于布施我无等，此乃我布施波罗蜜。

Evaṃ attapariccāgaṃ karontassa dānapāramitā paramatthapāramī nāma jātā.

如是行舍己时，其布施波罗蜜即成为究竟波罗蜜。

Tathā [Pg.73] sīlavanāgarājakāle campeyyanāgarājakāle bhūridattanāgarājakāle chaddantanāgarājakāle jayaddisarājaputtakāle alīnasattukumārakāleti sīlapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa saṅkhapālajātakāle –

同样，如在持戒(Sīlava)龙王、瞻波(Campeyya)龙王、布利达多(Bhūridatta)龙王、六牙(Chaddanta)象王、胜敌(Jayaddisa)王子、无倦(Alīnasattu)王子等时期，其圆满持戒波罗蜜之诸生，数量不可计算。然于其为桑喀巴拉(Saṅkhapāla)本生时——

‘‘Sūlehipi vijjhiyanto, koṭṭiyantopi sattihi;

Bhojaputte na kuppāmi, esā me sīlapāramī’’ti. (cariyā. 2.91) –

纵为尖桩所刺，纵为利矛所斫，我于婆阇子等，不起丝毫嗔恚，此乃我之持戒波罗蜜。

Evaṃ attapariccāgaṃ karontassa sīlapāramitā paramatthapāramī nāma jātā.

如是行舍己时，其持戒波罗蜜即成为究竟波罗蜜。

Tathā somanassakumārakāle hatthipālakumārakāle ayogharapaṇḍitakāleti mahārajjaṃ pahāya nekkhammapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa cūḷasutasomajātakāle –

同样，如在苏摩那萨(Somanassa)王子、护象童子(Hatthipāla)、阿由伽罗(Ayoghara)智者等时期，其舍弃大王国而圆满出离波罗蜜之诸生，数量不可计算。然于其为《小苏陀须摩本生》(Cūḷasutasoma Jātaka)时——

‘‘Mahārajjaṃ hatthagataṃ, kheḷapiṇḍaṃva chaḍḍayiṃ;

Cajato na hoti laganaṃ, esā me nekkhammapāramī’’ti. –

已得大王国，如弃唾团；舍时无执着，此乃我出离波罗蜜。

Evaṃ nissaṅgatāya rajjaṃ chaḍḍetvā nikkhamantassa nekkhammapāramitā paramatthapāramī nāma jātā.

如此，因无执著而舍弃王位出家，其出离波罗蜜即成为最胜波罗蜜。

Tathā vidhurapaṇḍitakāle mahāgovindapaṇḍitakāle kudālapaṇḍitakāle arakapaṇḍitakāle bodhiparibbājakakāle mahosadhapaṇḍitakāleti paññāpāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa sattubhastajātake senakapaṇḍitakāle –

如是，于维杜罗(Vidhurapaṇḍita)智者、大果文达智者、锄头贤人、阿拉迦(Araka)智者、菩提游行者(Bodhiparibbājaka)、摩诃奥沙陀(Mahosadha)智者等时代，其智慧波罗蜜圆满之境况无法计量。然于《面粉袋本生》(Sattubhasta Jātaka)中塞纳卡(Senaka)智者时代，则尤为显著——

‘‘Paññāya vicinantohaṃ, brāhmaṇaṃ mocayiṃ dukhā;

Paññāya me samo natthi, esā me paññāpāramī’’ti. –

我以智慧思择，令婆罗门脱离痛苦；于智慧，无有与我等者，此乃我之智慧波罗蜜。

Antobhastagataṃ sappaṃ dassentassa paññāpāramitā paramatthapāramī nāma jātā.

于展示袋中之蛇时，其智慧波罗蜜即成为最胜波罗蜜。

Tathā vīriyapāramitādīnampi pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa mahājanakajātake –

同样，精进波罗蜜等圆满之境况亦无法计量。然于《大迦那咖本生》(Mahājanaka Jātaka)中，则尤为显著——

‘‘Atīradassī jalamajjhe, hatā sabbeva mānusā;

Cittassa aññathā natthi, esā me vīriyapāramī’’ti. –

汪洋不见岸，众人皆沉亡；我心无异念，此乃我之精进波罗蜜。

Evaṃ [Pg.74] mahāsamuddaṃ tarantassa vīriyapāramitā paramatthapāramī nāma jātā.

如此横渡大洋，其精进波罗蜜即成为最胜波罗蜜。

Khantivādījātake –

于《忍辱仙人本生》(Khantivādi Jātaka)中——

‘‘Acetanaṃva koṭṭente, tiṇhena pharasunā mamaṃ;

Kāsirāje na kuppāmi, esā me khantipāramī’’ti. –

纵以利斧斩我身，犹如砍伐无情物；我于迦尸(Kāsi)王不嗔，此乃我之忍辱波罗蜜。

Evaṃ acetanabhāvena viya mahādukkhaṃ adhivāsentassa khantipāramitā paramatthapāramī nāma jātā.

如此，仿佛无情之物般忍受极大痛苦，其忍辱波罗蜜即成为最胜波罗蜜。

Mahāsutasomajātake –

于《大苏达索马本生》(Mahāsutasoma Jātaka)中——

‘‘Saccavācaṃ anurakkhanto, cajitvā mama jīvitaṃ;

Mocesiṃ ekasataṃ khattiye, esā me saccapāramī’’ti. –

为护真实语，宁舍自身命；救度百刹利，此乃我真实波罗蜜。

Evaṃ jīvitaṃ cavitvā saccamanurakkhantassa saccapāramitā paramatthapāramī nāma jātā.

如此，为守护真实而舍弃生命，其真实波罗蜜即成为最胜波罗蜜。

Mūgapakkhajātake –

于《哑跛本生》(Mūgapakkha Jātaka)中——

‘‘Mātā pitā na me dessā, napi dessaṃ mahāyasaṃ;

Sabbaññutaṃ piyaṃ mayhaṃ, tasmā vatamadhiṭṭhahi’’nti. –

父母非我憎，亦不嫌盛名；我爱一切智(sabbaññutā)，故持此誓愿。

Evaṃ jīvitaṃ cajitvā vataṃ adhiṭṭhahantassa adhiṭṭhānapāramitā paramatthapāramī nāma jātā.

如此，为成就誓愿而舍弃生命，其决意波罗蜜即成为最胜波罗蜜。

Ekarājajātake –

于《一王本生》(Ekarāja Jātaka)中——

‘‘Na maṃ koci uttasati, napihaṃ bhāyāmi kassaci;

Mettābalenupatthaddho, ramāmi pavane tadā’’ti. (cariyā. 3.113) –

“无人令我心惊惧，我亦不惧任何人；以慈之力为依怙，彼时我于林中乐。”

Evaṃ jīvitaṃ anapaloketvā mettāyantassa mettāpāramitā paramatthapāramī nāma jātā.

如是，不顾性命而修习慈爱者，其慈爱波罗蜜即成为究竟波罗蜜。

Lomahaṃsajātake [Pg.75] –

于《身毛竖立本生》（Lomahaṃsajātaka）中——

‘‘Susāne seyyaṃ kappemi, chavaṭṭhikaṃ upanidhāyahaṃ;

Gāmaṇḍalā upāgantvā, rūpaṃ dassenti nappaka’’nti. –

“我于冢间设卧处，以尸骨为枕；村童前来，示现种种相。”

Evaṃ gāmadārakesu niṭṭhubhanādīhi ceva mālāgandhūpahārādīhi ca sukhadukkhaṃ uppādentesupi upekkhanaṃ anativattentassa upekkhāpāramitā paramatthapāramī nāma jātā. Ayamettha saṅkhepo, vitthārato panesa attho cariyāpiṭakato gahetabbo.

如是，纵村童等以唾吐等，或以花鬘、熏香、供物等，令其生起苦乐，然彼不越于舍，其舍波罗蜜即名为究竟波罗蜜。此为纲要，其义理之详述，当求之于《所行藏》（Cariyāpiṭaka）。

Evaṃ pāramiyo pūretvā vessantarattabhāve ṭhito –

如是圆满诸波罗蜜，住于韦桑达拉（Vessantara）之身时——

‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;

Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā’’ti. (cariyā. 1.124);

“此地无心识，不知乐与苦，然因我施力，亦七次震动。”

Evaṃ mahāpathavīkampanāni mahāpuññāni katvā āyupariyosāne tato cuto tusitabhavane nibbatti, tattha aññe deve dasahi ṭhānehi adhigaṇhitvā ‘‘yāvatāyukaṃ dibbasampattiṃ anubhavanto manussagaṇanāya idāni sattahi divasehi āyukkhayaṃ pāpuṇissatī’’ti vatthāni kilissanti, mālā milāyanti, kacchehi sedā muccanti, kāye vevaṇṇiyaṃ okkamati, devo devāsane na saṇṭhahatīti imesu pañcasu pubbanimittesu uppannesu tāni disvā ‘‘suññā vata bho saggā bhavissantī’’ti saṃvegajātāhi devatāhi mahāsattassa pūritapāramibhāvaṃ ñatvā ‘‘imasmiṃ idāni aññaṃ devalokaṃ anupagantvā manussaloke uppajjitvā buddhabhāvaṃ patte puññāni katvā cutā cutā manussā devalokaṃ paripūressantī’’ti cintetvā –

如是行此能令大地震动之大福德后，寿尽命终，从彼处殁，生于兜率天（Tusita）。于彼天界，以十事胜于诸天，享受天福。其寿将尽，以人间算法尚余七日之时，五种前相现前：衣染尘垢、花鬘枯萎、腋下流汗、身色变异、于天座上身不安住。诸天见此五相，心生警惧：“呜呼，天界将空！”彼等知晓大士（Mahāsatta）波罗蜜已圆满，便思惟道：“如今，此大士若不往生他处天界，而降生人间，成就佛果，则世人行福德后，命终即可充满此天界。”——

‘‘Yatohaṃ tusite kāye, santusito nāmahaṃ tadā;

Dasasahassī samāgantvā, yācanti pañjalī mamaṃ.

“昔我于兜率天众中，彼时心不满足；万千世界天人前来集会，合掌向我祈请。”

‘‘Kālo deva mahāvīra, uppajja mātukucchiyaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti. (bu. vaṃ. 1.66-67);

“天神，大雄！时机已到，请降生母胎，度脱包含天人的世间，觉悟不死之境。”

Evaṃ [Pg.76] buddhabhāvatthāya āyācito kālaṃ, dīpaṃ, desaṃ, kulaṃ, janettiyā āyuppamāṇanti imāni pañca mahāvilokanāni viloketvā katasanniṭṭhāno tato cuto sakyarājakule paṭisandhiṃ gahetvā tattha mahāsampattiyā parihariyamāno anukkamena bhadrayobbanaṃ anupāpuṇi. Imasmiṃ antare ‘‘sato sampajāno ānanda bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamī’’tiādīnaṃ (ma. ni. 3.200) suttapadānañceva tesaṃ aṭṭhakathāya ca vasena vitthāro veditabbo.

如是，为成就佛果而被祈请后，菩萨作了时、洲、国、家族、生母寿量这五种大观察，并作出决定。之后，他从兜率天(Tusitā)死，于释迦王族中结生，在那里以大福报被养育，依次到达了美好的青年时期。在此期间的详细内容，应当依据“阿难(Ānanda)！菩萨具念正知，从兜率天身死后，入于母胎。”等经句及其义注来了知。

So tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu devalokasiriṃ viya rajjasiriṃ anubhavamāno uyyānakīḷāya gamanasamaye anukkamena jiṇṇabyādhimatasaṅkhāte tayo devadūte disvā sañjātasaṃvego nivattitvā catutthavāre pabbajitaṃ disvā ‘sādhu pabbajjā’ti pabbajjāya ruciṃ uppādetvā uyyānaṃ gantvā tattha divasabhāgaṃ khepetvā maṅgalapokkharaṇītīre nisinno kappakavesaṃ gahetvā āgatena vissakammena devaputtena alaṅkatapaṭiyatto rāhulabhaddassa jātasāsanaṃ sutvā puttasinehassa balavabhāvaṃ ñatvā ‘yāva idaṃ bandhanaṃ na vaḍḍhati tāvadeva naṃ chindissāmī’ti cintetvā sāyaṃ nagaraṃ pavisanto –

他在三个适于三时的宫殿中，享受着如天界般的王室之荣。在去御苑游赏时，他依次见到老、病、死这三位天使后，生起悚惧之心而返回。第四次见到出家人时，他心想：“出家善哉！”，生起了对出家的兴趣。于是他前往御苑，在那里度过白日，坐在吉祥莲池边。此时，由化作理发师模样的天子毗首羯磨(Vissakamma)为他妆点完毕。他听闻罗睺罗(Rāhula)贤者出生的消息，了知父子之情的强大，心想：“在此束缚增长之前，我当断除它。”傍晚时分，他进入城中——

‘‘Nibbutā nūna sā mātā, nibbuto nūna so pitā;

Nibbutā nūna sā nārī, yassāyaṃ īdiso patī’’ti. (bu. vaṃ. aṭṭha. 27 avidūrenidānakathā;

dha. pa. aṭṭha. 1.10 sāriputtattheravatthu;

apa. aṭṭha. 1.avidūrenidānakathā;

jā. aṭṭha. 1.avidūrenidānakathā);

“其母实已寂静，其父实已寂静，有如此夫君，其妻实已寂静。”

Kisāgotamiyā nāma pitucchādhītāya bhāsitaṃ imaṃ gāthaṃ sutvā, ‘ahaṃ imāya nibbutapadaṃ sāvito’ti gīvato satasahassagghanikaṃ muttāhāraṃ muñcitvā, tassā pesetvā, attano bhavanaṃ pavisitvā, sirisayane nisinno niddāvasena nāṭakānaṃ vippakāraṃ disvā, nibbinnahadayo channaṃ uṭṭhāpetvā, kaṇḍakaṃ āharāpetvā, kaṇḍakaṃ āruyha, channasahāyova dasasahassilokadhātudevatāhi kataparivāro mahābhinikkhamanaṃ nikkhamitvā, teneva rattāvasesena tīṇi mahārajjāni atikkamma anomānadītīre pabbajitvā, anukkamena rājagahaṃ gantvā, tattha piṇḍāya caritvā, paṇḍavapabbatapabbhāre nisinno magadharājena rajjena nimantiyamāno taṃ paṭikkhipitvā, sabbaññutaṃ patvā tassa vijitaṃ āgamanatthāya tena gahitapaṭiñño[Pg.77], āḷārañca udakañca upasaṅkamitvā, tesaṃ santike adhigatavisesena aparituṭṭho chabbassāni mahāpadhānaṃ padahitvā, visākhāpuṇṇamadivase pātova senānigame sujātāya dinnaṃ pāyāsaṃ paribhuñjitvā, nerañjarāya nadiyā suvaṇṇapātiṃ pavāhetvā, nerañjarāya tīre mahāvanasaṇḍe nānāsamāpattīhi divasabhāgaṃ vītināmetvā, sāyanhasamaye sotthiyena dinnaṃ aṭṭhatiṇamuṭṭhiṃ gahetvā, kāḷena nāgarājena abhitthutaguṇo bodhimaṇḍaṃ āruyha tiṇāni santharitvā, ‘na tāvimaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’ti paṭiññaṃ katvā, pācīnadisābhimukho nisīditvā, sūriye anatthaṅgamiteyeva mārabalaṃ vidhamitvā, paṭhamayāme pubbenivāsañāṇaṃ, majjhimayāme cutūpapātañāṇaṃ patvā, pacchimayāmāvasāne dasabalacatuvesārajjādisabbabuddhaguṇapaṭimaṇḍitaṃ sabbaññutaññāṇaṃ paṭivijjhantoyeva imaṃ abhidhammanayasamuddaṃ adhigañchi. Evamassa adhigamanidānaṃ veditabbaṃ.

名为瘦乔达弥(Kisāgotamī)的姑母之女听到这首偈颂后，心想：“我因她而得闻涅槃之境。”于是解下价值十万的珍珠项链送给她，然后回到自己的住所，看到卧榻上的乐伎们在睡眠中丑态百出，内心厌恶。于是叫醒车匿(Channa)，让人牵来犍陟马(Kaṇṭhaka)，骑上犍陟马，与车匿一同，在十千世界诸天神的围绕下，开始了伟大的出离。当夜便越过三大王国，在阿诺玛河(Anomānadī)边出家。他次第行至王舍城(Rājagaha)，在那里乞食，在畔达瓦山(Paṇḍava)的山坡上坐着，拒绝了摩揭陀(Magadha)国王以王位相邀，并向国王承诺，在他证得遍一切智后，将先来其国境。他前去拜访阿罗逻·迦蓝(Āḷāra Kālāma)和郁陀迦·罗摩子(Uddaka Rāmaputta)，但对他们在修行上所获得的成就并不满足，于是进行了六年的苦行。在毘舍佉(Visākhā)月圆日的早晨，在塞纳尼村(Senānigama)接受了善生(Sujātā)供养的乳粥，食用完毕后将金钵放入尼连禅河(Nerañjarā)中漂走，在尼连禅河边的摩诃婆那(Mahāvana)森林中，通过各种禅定度过了一天的时光。傍晚接受索提亚(Sotthiya)供养的八把吉祥草，其功德为迦罗龙王(Kāḷa Nāgarāja)所赞叹后，登上菩提座，铺上吉祥草，发誓说：“我若不证得无取著而心解脱诸漏，决不解此跏趺！”面向东方坐下，太阳还未落山就击退了魔军。初夜证得宿住智，中夜证得死生智，后夜将尽时，他彻证了具足十力、四无畏等一切佛陀功德的遍一切智，并通达了这部阿毗达摩(Abhidhamma)的法海。应当知道，这就是他的证悟因缘。

Evaṃ adhigatābhidhammo ekapallaṅkena nisinnasattāhaṃ animisasattāhaṃ caṅkamanasattāhañca atikkamitvā, catutthe sattāhe sayambhūñāṇādhigamena adhigataṃ abhidhammaṃ vicinitvā aparānipi ajapālamucalindarājāyatanesu tīṇi sattāhāni vītināmetvā, aṭṭhame sattāhe ajapālanigrodharukkhamūle nisinno dhammagambhīratāpaccavekkhaṇena appossukkataṃ āpajjamāno dasasahassimahābrahmaparivārena sahampatibrahmunā āyācitadhammadesano buddhacakkhunā lokaṃ oloketvā, brahmuno ajjhesanaṃ ādāya ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’nti olokento āḷārudakānaṃ kālaṅkatabhāvaṃ ñatvā, pañcavaggiyānaṃ bhikkhūnaṃ bahūpakārataṃ anussaritvā, uṭṭhāyāsanā kāsipuraṃ gacchanto antarāmagge upakena saddhiṃ mantetvā, āsāḷhīpuṇṇamadivase isipatane migadāye pañcavaggiyānaṃ bhikkhūnaṃ vasanaṭṭhānaṃ patvā,te ananucchavikena samudācārena samudācarante saññāpetvā, dhammacakkaṃ pavattento aññāsikoṇḍaññattherappamukhā aṭṭhārasa brahmakoṭiyo amatapānaṃ pāyesi. Evaṃ yāva dhammacakkappavattanā desanānidānaṃ [Pg.78] veditabbaṃ. Ayamettha saṅkhepo. Vitthāro pana sāṭṭhakathānaṃ ariyapariyesana(ma. ni. 1.274) pabbajjasuttādīnaṃ (su. ni. 407 ādayo) vasena veditabbo.

如是证得阿毗达摩后，以单盘坐姿安住七日，不眨眼地安住七日，经行七日，至第四个七日，思择以自生智所证得的阿毗达摩。又于阿迦巴喇榕树(Ajapāla)、目支邻陀(Mucalinda)、罗阇耶陀那树(Rājāyatana)下度过三个七日。至第八个七日，坐于阿迦巴喇榕树下，因思择法义甚深而倾向于不说法。此时娑婆世界主大梵天王(Sahampati Brahmā)与一万梵天眷属前来劝请说法，世尊以佛眼观察世间，接受梵天劝请，思惟：“我应当先为谁说法呢？”了知阿罗逻·迦蓝、郁陀迦·罗摩子已经命终，忆念五比丘曾多有助益，便从座起身前往迦尸城(Kāsi)，途中与优波迦(Upaka)交谈。于萨哈(Sāḷha)月圆日抵达仙人堕处(Isipatana)鹿野苑，到达五比丘的住处。彼等以不合宜之礼对待世尊，世尊令其信服，于转法轮时，令以阿若憍陈如长老(Aññāsikoṇḍañña-thera)为首的一亿八千万梵天众饮甘露法味。如是，当知此乃至于转法轮之说法因缘。此为略说，广说则当依据附有义注的《圣求经》(Ariyapariyesana Sutta)、《出家经》(Pabbajjā Sutta)等来了知。

Evaṃ adhigamanidānadesanānidānasampannassa panassa abhidhammassa aparānipi dūrenidānaṃ, avidūrenidānaṃ, santikenidānanti tīṇi nidānāni. Tattha dīpaṅkarapādamūlato paṭṭhāya yāva tusitapurā dūrenidānaṃ veditabbaṃ. Tusitapurato paṭṭhāya yāva bodhimaṇḍā avidūrenidānaṃ. ‘Ekaṃ samayaṃ bhagavā devesu viharati tāvatiṃsesu pāricchattakamūle paṇḍukambalasilāyaṃ, tattha kho bhagavā devānaṃ tāvatiṃsānaṃ abhidhammakathaṃ kathesī’ti idamassa santikenidānaṃ. Ayaṃ tāva nidānakathā.

如此具足证悟之因与说法之因的阿毗达摩，复有远因、不远因、近因三种因缘。其中，从燃灯佛(Dīpaṅkara)足下起至兜率天(Tusitapura)为止，当知为远因；从兜率天起至菩提道场(Bodhimaṇḍa)为止，为不远因；“一时，世尊住在三十三天(Tāvatiṃsa)，于巴瑞恰达树下之班都甘巴拉石座(Paṇḍukambalasilā)上，其时世尊为三十三天诸天宣说阿毗达摩”，此为近因。此即缘起论述。

Nidānakathā niṭṭhitā.

缘起论述终。

1. Cittuppādakaṇḍo

1. 心生篇

Tikamātikāpadavaṇṇanā

三法母释义

Idāni

今

Iti [Pg.79] me bhāsamānassa, abhidhammakathaṃ imaṃ;

Avikkhittā nisāmetha, dullabhā hi ayaṃ kathāti.

我今宣说此阿毗达摩，汝等当一心谛听；此法实为甚难得。

Evaṃ paṭiññātāya abhidhammakathāya kathanokāso sampatto. Tattha yasmā abhidhammo nāma dhammasaṅgaṇīādīni sattappakaraṇāni; dhammasaṅgaṇīpi cittuppādakaṇḍādīnaṃ vasena cattāri kaṇḍāni; cittuppādakaṇḍampi mātikāpadabhājanīyavasena duvidhaṃ; tattha mātikā ādi; sāpi tikamātikā dukamātikāti duvidhā; tattha tikamātikā ādi; tikamātikāyapi kusalattikaṃ kusalattikepi kusalā dhammāti idaṃ padaṃ; tasmā –

如是已承诺宣说阿毗达摩，今正是宣说之时。于此，所谓阿毗达摩，即《法集论》(Dhammasaṅgaṇī)等七部论典；《法集论》复分为心生品等四品；心生品复依本母与释词分为二种；其中，本母为首；本母又分为三法本母与二法本母二种；其中，三法本母为首；三法本母中，又以善三法为首；善三法中，又以“善法”(kusalā dhammā)此句为首；是故——

Ito paṭṭhāya gambhīraṃ, abhidhammakathaṃ imaṃ;

Vuccamānaṃ nisāmetha, ekaggā sādhu sādhavoti.

自此开演甚深阿毗达摩，诸善人当一心善听！

1. ‘‘Kusalā dhammā, akusalā dhammā, abyākatā dhammā’’ti ayaṃ tāva ādipadena laddhanāmo kusalattiko nāma. ‘‘Sukhāya vedanāya sampayuttā dhammā, dukkhāya vedanāya sampayuttā dhammā, adukkhamasukhāya vedanāya sampayuttā dhammā’’ti ayaṃ sabbapadehi laddhanāmo vedanāttiko nāma. Evaṃ ādipadavasena vā sabbapadavasena vā sabbesampi tikadukānaṃ nāmaṃ veditabbaṃ. Sabbeva cete pañcadasahi paricchedehi vavatthitā. Tikānañhi eko paricchedo, dukānaṃ catuddasa. ‘‘Hetū dhammā, nahetū dhammā’’tiādayo hi cha dukā ganthato ca atthato ca aññamaññasambandhena kaṇṇikā viya ghaṭā viya hutvā ṭhitattā ‘hetugocchako’ti vuccati. Tato apare ‘‘sappaccayā dhammā appaccayā dhammā’’tiādayo satta dukā, aññamaññaṃ asambandhā, kevalaṃ dukasāmaññato uccinitvā uccinitvā visuṃ visuṃ gocchakantare ṭhapitattā aññehi ca mahantaradukehi cūḷakattā ‘cūḷantaradukā’ti veditabbā. Tato paraṃ āsavadukādīnaṃ channaṃ vasena ‘āsavagocchako’[Pg.80]; tathā saṃyojanadukādīnaṃ vasena ‘saṃyojanagocchako’; tathā ganthaoghayoganīvaraṇadukādīnaṃ vasena ‘ganthaoghayoganīvaraṇagocchakā’; parāmāsadukādīnaṃ pañcannaṃ vasena ‘parāmāsagocchako’ti. Sabbepi satta gocchakā veditabbā. Tato paraṃ ‘‘sārammaṇā dhammā’’tiādayo catuddasa dukā ‘mahantaradukā’ nāma. Tato upādānadukādayo cha dukā ‘upādānagocchako’ nāma. Tato kilesadukādayo aṭṭha dukā ‘kilesagocchako’ nāma. Tato paraṃ dassanenapahātabbadukādayo aṭṭhārasa dukā abhidhammamātikāya pariyosāne ṭhapitattā ‘piṭṭhidukā’ nāma. ‘‘Vijjābhāgino dhammā avijjābhāgino dhammā’’tiādayo pana dvācattālīsa dukā ‘suttantikadukā’ nāma. Evaṃ sabbepete pañcadasahi paricchedehi vavatthitāti veditabbā.

1. “善法、不善法、无记法”，此以首词得名，称为善三法(kusalattika)。“与乐受相应之法、与苦受相应之法、与不苦不乐受相应之法”，此以全词得名，称为受三法(vedanāttika)。如是，一切三法与二法之名，或依首词，或依全词，皆当了知。此等皆安立为十五章。三法为一章，二法为十四章。“有因法、无因法”等六种二法，因其文句与意义相互关联，如丛集般结合，故称“因组”(hetugocchaka)。其后，“有缘法、无缘法”等七种二法，彼此并无关联，仅因同为二法而被拣择出来，分别置于各组之间，且因其小于其他大二法，故当知为“小间二法”(cūḷantaradukā)。其后，依漏二法等六种，为“漏组”(āsavagocchaka)；如是，依结二法等，为“结组”(saṃyojanagocchaka)；如是，依缚、瀑流、轭、盖二法等，为“缚瀑流轭盖诸组”(ganthaoghayoganīvaraṇagocchakā)；依取执二法等五种，为“取执组”(parāmāsagocchako)。当知此等共为七组。其后，“有境法”等十四种二法，名为“大二法”(mahantaradukā)。其后，取二法等六种二法，名为“取组”(upādānagocchako)。其后，烦恼二法等八种二法，名为“烦恼组”(kilesagocchako)。其后，“见所断法”等十八种二法，因置于阿毗达摩(Abhidhamma)论母之末，故名“后二法”(piṭṭhidukā)。“明分法、无明分法”等四十二种二法，则名为“经二法”(suttantikadukā)。如是，当知此等皆安立为十五章。

Evaṃ vavatthitā panete sappadesanippadesavasena dve koṭṭhāsā honti. Tesu hi nava tikā ekasattati ca dukā sappadesānaṃ rūpārūpadhammānaṃ pariggahitattā sappadesā nāma. Avasesā terasa tikā ekasattati ca dukā nippadesā nāma. Tattha tikesu tāva vedanāttiko vitakkattiko pītittiko uppannattiko atītattiko cattāro ārammaṇattikāti ime nava tikā sappadesā nāma. Dukesu hetugocchakādīnaṃ upādānagocchakapariyosānānaṃ navannaṃ gocchakānaṃ pariyosāne tayo tayo dukā, kilesagocchakapariyosāne cattāro dukā, ‘‘cittasampayuttā dhammā, cittavippayuttā dhammā’’‘‘cittasaṃsaṭṭhā dhammā, cittavisaṃsaṭṭhā dhammā’’ti dve mahantaradukā, suttantikadukesu adhivacanadukaṃ niruttidukaṃ paññattidukaṃ nāmarūpadukanti ime cattāro duke ṭhapetvā avasesā aṭṭhatiṃsa dukā cāti ete sappadesā nāma. Vuttāvasesā tikadukā sabbepi nippadesāti veditabbā.

如是安立之后，此等法依有分(sappadesa)与无分(nippadesa)而分为二分。其中，九种三法与七十一种二法，因其含摄色法与无色法，故名为有分。其余的十三种三法与二十九种二法，则名为无分。于三法中，受三法(vedanāttika)、寻三法(vitakkattika)、喜三法(pītittika)、已生三法(uppannattika)、过去三法(atītattika)及四种所缘三法(ārammaṇattika)，此九种三法名为有分。于二法中，从因组(hetugocchaka)至取组(upādānagocchaka)的九组之末各有三种二法，烦恼组(kilesagocchaka)之末有四种二法，“心相应法(cittasampayuttā dhammā)、心不相应法(cittavippayuttā dhammā)”与“心和合法(cittasaṃsaṭṭhā dhammā)、心不和合法(cittavisaṃsaṭṭhā dhammā)”此二大二法，以及在经教二法(suttantikaduka)中，除去增语二法(adhivacanaduka)、语词二法(niruttiduka)、施设二法(paññattiduka)与名色二法(nāmarūpaduka)这四种二法后，其余的三十八种二法，此等皆名为有分。应知所说之外其余的三法与二法，皆为无分。

Idāni kusalā dhammātiādīnaṃ mātikāpadānaṃ ayamanupubbapadavaṇṇanā – ‘kusala’-saddo tāva ārogyaanavajjachekasukhavipākesu dissati. Ayañhi ‘‘kacci nu bhoto kusalaṃ, kacci bhoto anāmaya’’ntiādīsu (jā. 1.15.146; 2.20.129) ārogye dissati. ‘‘Katamo pana, bhante, kāyasamācāro kusalo? Yo kho, mahārāja, kāyasamācāro anavajjo’’ti (ma. ni. 2.361) ca, ‘‘aparaṃ pana, bhante, etadānuttariyaṃ [Pg.81] yathā bhagavā dhammaṃ deseti kusalesu dhammesū’’ti (dī. ni. 3.145) ca evamādīsu anavajje. ‘‘Kusalo tvaṃ rathassa aṅgapaccaṅgānaṃ’’ (ma. ni. 2.87), ‘‘kusalā naccagītassa sikkhitā cāturitthiyo’’tiādīsu (jā. 2.22.94) cheke. ‘‘Kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu’’ (dī. ni. 3.80), ‘‘kusalassa kammassa katattā upacitattā’’tiādīsu (dha. sa. 431) sukhavipāke. Svāyamidha ārogyepi anavajjepi sukhavipākepi vattati.

现在，此为“善法”(kusalā dhammā)等本母句(mātikāpada)的次第词释义——首先，“善”(kusala)一词可见于健康(ārogya)、无过(anavajja)、技巧(cheka)与乐果(sukhavipāka)等义。此词于“尊者您身体健康吗？尊者您没生病吧？”等句中(《本生经》1.15.146; 2.20.129)，表健康义。于“尊者，什么是善的身行？大王，即是无过的身行。”(《中部》2.361)及“再者，尊者，世尊于诸善法中所说之法，此为无上。”(《长部》3.145)等句中，表无过义。于“你擅长车辆的各个部件”(《中部》2.87)及“擅长歌舞，受过训练的四类女子”(《本生经》2.22.94)等句中，表技巧义。于“诸比丘，为了受持诸善法”(《长部》3.80)及“由于造作并积累了善业”(《法集论》431)等句中，表乐果义。此词于此处，亦通于健康、无过与乐果之义。

Dhammasaddo panāyaṃ pariyattihetuguṇanissattanijjīvatādīsu dissati. Ayañhi ‘‘dhammaṃ pariyāpuṇāti suttaṃ geyya’’ntiādīsu (a. ni. 4.102) pariyattiyaṃ dissati. ‘‘Hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 720) hetumhi.

“法”(dhamma)一词，则可见于教理(pariyatti)、因(hetu)、功德(guṇa)、无有情(nissatta)、无生命(nijjīva)等义。此词于“学习教理、经、歌咏”等句中(《增支部》4.102)，表教理义；于“于因中之智为法无碍解(dhammapaṭisambhidā)”等句中(《分别论》720)，表因义。

‘‘Na hi dhammo adhammo ca, ubho samavipākino;

Adhammo nirayaṃ neti, dhammo pāpeti suggati’’nti. (theragā. 304;

jā. 1.15.386) –

“法与非法，两者果报不同；非法导向地狱，正法导向善趣。”(《长老偈》304;《本生经》1.15.386)

Ādīsu guṇe. ‘‘Tasmiṃ kho pana samaye dhammā honti’’ (dha. sa. 121), ‘‘dhammesu dhammānupassī viharatī’’tiādīsu (dī. ni. 2.373) nissattanijjīvatāyaṃ. Svāyamidhāpi nissattanijjīvatāyameva vaṭṭati.

上引偈颂等句，表功德义。又于“彼时有诸法”(《法集论》121)、“于诸法中观法而住”(《长部》2.373)等句中，表无有情、无生命义。此词于此处，亦正适用于无有情、无生命之义。

Vacanattho panettha – kucchite pāpake dhamme salayanti calayanti kampenti viddhaṃsentīti kusalā. Kucchitena vā ākārena sayantīti kusā. Te akusalasaṅkhāte kuse lunanti chindantīti kusalā. Kucchitānaṃ vā sānato tanukaraṇato osānakaraṇato ñāṇaṃ kusaṃ nāma. Tena kusena lātabbāti kusalā; gahetabbā pavattetabbāti attho. Yathā vā kusā ubhayabhāgagataṃ hatthappadesaṃ lunanti, evamimepi uppannānuppannabhāvena ubhayabhāgagataṃ kilesapakkhaṃ lunanti. Tasmā kusā viya lunantītipi kusalā. Attano pana sabhāvaṃ dhārentīti dhammā. Dhāriyanti vā paccayehi, dhārīyanti vā yathāsabhāvatoti dhammā. Na kusalā akusalā. Mittapaṭipakkhā amittā viya, lobhādipaṭipakkhā alobhādayo viya ca, kusalapaṭipakkhāti attho. Na byākatāti abyākatā, kusalākusalabhāvena akathitāti attho. Tesu pana [Pg.82] anavajjasukhavipākalakkhaṇā kusalā, sāvajjadukkhavipākalakkhaṇā akusalā, avipākalakkhaṇā abyākatā.

此中词义为：能动摇、扰乱、震撼、摧毁那些可鄙的恶法(pāpake dhamme)，故称为“善”(kusalā)。或以可鄙的方式躺卧，故为“拘舍”(kusā)。彼等斩断那些被称为不善的“拘舍”，故称“善”。或因削弱、令其微薄、令其终结可鄙法，智慧名为“拘舍”(kusaṃ)。应以彼“拘舍”(智慧)所获得，故为“善”；其义为应被执取、应被实行。又如拘舍草(kusā)会割伤触及两边的手，如是，此等善法亦以已生与未生方式，斩断触及两边的烦恼阵营。是故，亦如拘舍草般斩断，故为“善”。又，持有自身的自性，故为“法”(dhammā)。或被诸缘所持，或如其自性被持，故为“法”。非善为“不善”(akusalā)。犹如朋友的对立面为非朋友，以及贪等的对立面为无贪等，其义为善的对立面。不被记说为“无记”(abyākatā)，其义为不以善或不善的状态被说明。于此中，以无过失、乐异熟为相者是善；以有过失、苦异熟为相者是不善；以无异熟为相者是无记。

Kiṃ panetāni ‘kusalā’ti vā ‘dhammā’ti vātiādīni ekatthāni udāhu nānatthānīti? Kiñcettha? Yadi tāva ekatthāni ‘kusalā dhammā’ti idaṃ ‘kusalākusalā’tivuttasadisaṃ hoti. Atha nānatthāni tikadukānaṃ chakkacatukkabhāvo āpajjati padānañca asambandho.

然则，“善”(kusalā)、“法”(dhammā)等词，是同义还是异义？此中云何？若为同义，则“善法”一词，便如说“善善”一般。若为异义，则三法(tika)与二法(duka)会变成六法与四法，且诸词之间亦无关联。

Yathā hi ‘kusalā’ ‘rūpaṃ’‘cakkhumā’ti vutte atthavasena aññamaññaṃ anolokentānaṃ padānaṃ na koci sambandho, evamidhāpi padānaṃ asambandho āpajjati. Pubbāparasambandharahitāni ca padāni nippayojanāni nāma honti. Yāpi cesā parato ‘katame dhammā kusalā’ti pucchā, tāyapi saddhiṃ virodho āpajjati. Neva hi dhammā kusalā; atha ca panidaṃ vuccati – katame dhammā ‘kusalā’ti. Aparo nayo – yadi etāni ekatthāni, tiṇṇaṃ ‘dhammānaṃ’ ekattā kusalādīnampi ekattaṃ āpajjati. Kusalādiparānañhi tiṇṇampi ‘dhammānaṃ’ dhammabhāvena ekattaṃ. Tasmā dhammattayena saddhiṃ atthato ninnānatthānaṃ kusalādīnampi ekattaṃ āpajjati. ‘Yadeva kusalaṃ, taṃ akusalaṃ, taṃ abyākata’nti. ‘Athāpi tiṇṇaṃ dhammānaṃ ekattaṃ na sampaṭicchatha, aññova kusalaparo dhammo, añño akusalaparo dhammo, añño abyākataparo dhammoti vadatha, evaṃ sante dhammo nāma bhāvo, bhāvato ca añño abhāvoti kusalaparā bhāvasaṅkhātā dhammā añño akusalaparo dhammo abhāvo siyā, tathā abyākataparo. Tehi ca añño kusalaparopi. Evaṃ abhāvattaṃ āpannehi dhammehi anaññe kusalādayopi abhāvāyeva siyu’nti.

诚如说“善”、“色”、“有眼者”时，若这些词语在意义上不相互观待，则彼此间没有任何关联。同样地，在此处，词语之间也将没有关联。前后没有关联的词语，即是无用之语。并且，这与后面“哪些法是善的？”（katame dhammā kusalā）的提问也会产生矛盾。因为法并非是善，然而却又问：“哪些法是善的？”另一种理路是：如果这些词语是同一义，那么由于三个“法”的同一性，善等（诸法）也将成为一体。因为以善等为首的三种“法”，就其法性（dhammabhāva）而言是一体的。因此，与此三法性在意义上并无差异的善等（诸法），其本身也将成为一体，从而得出“凡是善的，就是不善的，就是无记的”这样的结论。再者，倘若你们不接受三法为一体，而说“以善为首的法是其一，以不善为首的法是另一，以无记为首的法又是另一”，果真如此，那么“法”即是“有”（bhāva），而“有”之外即是“无”（abhāva）。于是，以善为首的法既被计为“有”，那么以不善为首的法就将是“无”，同样地，以无记为首的法也将是“无”。并且，以善为首的法也与其他两者相异。如此一来，由于（不善、无记）诸法已堕入“无”的状态，那么与它们不可分割的善、不善、无记等性质本身，也必将成为“无”了。

Sabbametaṃ akāraṇaṃ. Kasmā? Yathānumativohārasiddhitoti. Vohāro hi yathā yathā atthesu anumato sampaṭicchito tathā tatheva siddho. Na cāyaṃ ‘‘kusalā dhammā’’tiādīsu kusalapubbo dhammābhilāpo dhammaparo ca kusalābhilāpo, yathā ‘kusalā kusalā’ti evaṃ, attano atthavisesābhāvena paṇḍitehi sampaṭicchito; na ca ‘kusalā’ ‘rūpaṃ’cakkhumāsaddā viya aññamaññaṃ anolokitatthabhāvena. ‘Kusala’-saddo panettha anavajjasukhavipākasaṅkhātassa atthassa [Pg.83] jotakabhāvena sampaṭicchito, ‘akusala’-saddo sāvajjadukkhavipākatthajotakattena, ‘abyākata’-saddo avipākatthajotakattena, ‘dhamma’-saddo sabhāvadhāraṇādiatthajotakattena. So etesaṃ aññatarānantare vuccamāno attano atthasāmaññaṃ dīpeti. Sabbeva hi ete sabhāvadhāraṇādinā lakkhaṇena dhammā. Kusalādisaddā cāpi dhammasaddassa purato vuccamānā attano attano atthavisesaṃ tassa dīpenti. Dhammo hi kusalo vā hoti akusalo vā abyākato vā. Evamete visuṃ visuṃ vuccamānā attano attano atthamattadīpakattena sampaṭicchitā. Dhammasaddena saha vuccamānā attano attano atthasāmaññaṃ atthavisesaṃ vā dīpakattena loke paṇḍitehi sampaṭicchitā. Tasmā yadetamettha ekatthanānātthataṃ vikappetvā dosāropanakāraṇaṃ vuttaṃ sabbametaṃ akāraṇaṃ. Ayaṃ tāva kusalattikassa anupubbapadavaṇṇanā. Imināva nayena sesatikadukānampi nayo veditabbo. Ito paraṃ pana visesamattameva vakkhāma.

这一切皆无理由。为何？以其乃随认可之惯例（vohāro）而成立故。惯例是在各种意义上如何被认可、被接受，就如何成立。然而，在“善法”（kusalā dhammā）等语中，此种用法并非如“善，善”（kusalā kusalā）一般，因自身无特殊意义而不为智者所接受；亦非如“善”、“色”（rūpaṃ）、“眼”（cakkhuṃ）等词，其意义互不相涉。于此，“善”（kusala）一词，因其彰显无过失、乐异熟之义而被接受；“不善”（akusala）一词，因其彰显有过失、苦异熟之义而被接受；“无记”（abyākata）一词，因其彰显无异熟之义而被接受；“法”（dhamma）一词，因其彰显持有自性等义而被接受。当“法”一词在上述任一词语之后言说时，即彰显其共通之义。因为所有这些都因持有自性等特征而为“法”。并且，当“善”等词语在“法”一词之前言说时，亦向后者（“法”）彰显其各自的特殊意义。因为法（dhammo）或为善，或为不善，或为无记。如是，当这些词语被分别言说时，因其仅显示各自的意义而被接受。当它们与“法”一词共同言说时，因其显示共通之义或特殊之义，故为世间智者所接受。是故，于此分别其为一义或多义而加以非难之说，皆非正理。此即善三法组之次第文句释义。其余的三法组与二法组，亦应依此理趣了知。此后，我等将仅述其差别。

2. Sukhāya vedanāyātiādīsu ‘sukha’-saddo tāva sukhavedanāsukhamūlasukhārammaṇasukhahetusukhapaccayaṭṭhānaabyābajjhanibbānādīsu dissati. Ayañhi ‘‘sukhassa ca pahānā’’tiādīsu (dī. ni. 1.232) sukhavedanāyaṃ dissati. ‘‘Sukho buddhānaṃ uppādo’’ (dha. pa. 194), ‘‘sukhā virāgatā loke’’tiādīsu (udā. 11; mahāva. 5) sukhamūle ‘‘yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkanta’’ntiādīsu (saṃ. ni. 3.60) sukhārammaṇe. ‘‘Sukhassetaṃ, bhikkhave, adhivacanaṃ yadidaṃ puññānī’’tiādīsu (a. ni. 7.62) sukhahetumhi. ‘‘Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva sukhā saggā’’ (ma. ni. 3.255), ‘‘na te sukhaṃ pajānanti ye na passanti nandana’’ntiādīsu (saṃ. ni. 1.11) sukhapaccayaṭṭhāne. ‘‘Diṭṭhadhammasukhavihārā ete dhammā’’tiādīsu (ma. ni. 1.82) abyābajjhe. ‘‘Nibbānaṃ paramaṃ sukha’’ntiādisu (dha. pa. 203-204) nibbāne. Idha panāyaṃ sukhavedanāyameva daṭṭhabbo. ‘Vedanā’-saddo ‘‘viditā vedanā uppajjantī’’tiādīsu (ma. ni. 3.208) vedayitasmiṃyeva vattati.

2. 在“乐受”等词语中，“乐”(sukha)一词首先可见于乐受、乐之根本、乐所缘、乐因、乐之所依、无恼害、涅槃等义。例如，在“舍弃乐”等句（长部1.232）中，它意指乐受。在“诸佛出世是乐”（法句194）、“离贪是世间乐”等句（自说经11；大品5）中，它意指乐之根本。在“摩诃离，因为色是乐，伴随着乐，趋向于乐”等句（相应部3.60）中，它意指乐所缘。在“诸比丘，此乃乐之异名，即福业”等句（增支部7.62）中，它意指乐因。在“诸比丘，天界之乐何其难以言说”（中部3.255）、“不见欢喜园(Nandana)者，不知其乐”等句（相应部1.11）中，它意指乐之所依。在“此等诸法乃现法乐住”等句（中部1.82）中，它意指无恼害。在“涅槃是至上之乐”等句（法句203-204）中，它意指涅槃。然而，于此处，此词当解为乐受。“受”(vedanā)一词，在“了知受之生起”等句（中部3.208）中，仅指所受(vedayita)。

‘Dukkha’-saddo [Pg.84] dukkhavedanādukkhavatthudukkhārammaṇadukkhapaccayadukkhapaccayaṭṭhānādīsu dissati. Ayañhi ‘‘dukkhassa ca pahānā’’tiādīsu dukkhavedanāyaṃ dissati. ‘‘Jātipi dukkhā’’tiādīsu (dī. ni. 2.387; vibha. 190) dukkhavatthusmiṃ. ‘‘Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkanta’’ntiādīsu dukkhārammaṇe. ‘‘Dukkho pāpassa uccayo’’tiādīsu (dha. pa. 117) dukkhapaccaye. ‘‘Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva dukkhā nirayā’’tiādīsu (ma. ni. 3.250) dukkhapaccayaṭṭhāne. Idha panāyaṃ dukkhavedanāyameva daṭṭhabbo.

“‘苦’一词，可见于苦受、苦事、苦所缘、苦因、苦因之处等。此词于‘舍断苦’等句中，见于苦受；于‘生亦是苦’等句中，见于苦事；于‘摩诃离(Mahāli)，因为色是苦，随逐于苦，落入于苦’等句中，见于苦所缘；于‘恶之积集是苦’等句中，见于苦因；于‘诸比丘，地狱是何等之苦，难以言说穷尽’等句中，见于苦因之处。然于此处，当知其仅为苦受。”

Vacanattho panettha – sukhayatīti sukhā. Dukkhayatīti dukkhā. Na dukkhā na sukhāti adukkhamasukhā. ‘Ma-kāro padasandhivasena vutto. Sabbāpi ārammaṇarasaṃ vedayanti anubhavantīti vedanā. Tāsu iṭṭhānubhavanalakkhaṇā sukhā, aniṭṭhānubhavanalakkhaṇā dukkhā, ubhayaviparītānubhavanalakkhaṇā adukkhamasukhā. Yopanāyaṃ tīsupi padesu ‘sampayutta’-saddo, tassattho – samaṃ pakārehi yuttāti sampayuttā. Katarehi pakārehīti? Ekuppādatādīhi. ‘‘Natthi keci dhammā kehici dhammehi sampayuttāti? Āmantā’’ti hi imassa pañhassa paṭikkhepe ‘‘nanu atthi keci dhammā kehici dhammehi sahagatā sahajātā saṃsaṭṭhā ekuppādā ekanirodhā ekavatthukā ekārammaṇā’’ti (kathā. 473) evaṃ ekuppādatādīnaṃ vasena sampayogattho vutto. Iti imehi ekuppādatādīhi samaṃ pakārehi yuttāti sampayuttā.

此处词义解释如下：令人快乐的称为乐，令人痛苦的称为苦，既非痛苦也非快乐的称为不苦不乐。“ma”音是依词语连接而说。一切都领受所缘之味，故称受。在这些受中，具有可爱境之受用相的称为乐受，具有不可爱境之受用相的称为苦受，具有与二者相反之受用相的称为不苦不乐受。又，于此三处所说的“相应”(sampayutta)一词，其义为：以相同的方式结合，故称相应。以何种方式相同呢？即以同生(ekuppāda)等方式。在《论事》(Kathāvatthu)中，为反驳对“是否有任何法不与任何法相应？”此问所作的“是”(Āmantā)之回答，而说：“难道没有某些法与某些法俱行、同生、和合、同起、同灭、同事、同所缘吗？”如是，依同生等而说明相应的意义。因此，由于这些以同生等方式结合在一起，故称相应。

3. Vipākattike aññamaññavisiṭṭhānaṃ kusalākusalānaṃ pākāti vipākā. Vipakkabhāvamāpannānaṃ arūpadhammānametaṃ adhivacanaṃ. Vipākadhammadhammāti vipākasabhāvadhammā. Yathā jātijarāsabhāvā jātijarāpakatikā sattā jātidhammā jarādhammāti vuccanti evaṃ vipākajanakaṭṭhena vipākasabhāvā vipākapakatikā dhammāti attho. Tatiyapadaṃ ubhayasabhāvapaṭikkhepavasena vuttaṃ.

3. 在异熟(vipāka)三法中，善与不善之果报，彼此各异，故称异熟。这是对已达异熟状态的无色法(arūpadhamma)的异名。异熟法之法(vipākadhammadhamma)，指具有能生异熟之自性的法。正如具有生(jāti)与老(jarā)之自性的众生，被称为生法、老法一样，以能生异熟之故，具有能生异熟之自性与本性的法，即是此义。第三句是从排除两种自性的角度而说。

4. Upādinnupādāniyattike ārammaṇakaraṇavasena taṇhādiṭṭhīhi upetena kammunā ādinnā, phalabhāvena gahitāti upādinnā. Ārammaṇabhāvaṃ [Pg.85] upagantvā upādānasambandhena upādānānaṃ hitāti upādāniyā. Upādānassa ārammaṇapaccayabhūtānametaṃ adhivacanaṃ. Upādiṇṇā ca te upādāniyā cāti upādiṇṇupādāniyā; sāsavakammanibbattānaṃ rūpārūpadhammānametaṃ adhivacanaṃ. Iti iminā nayena sesapadadvayepi paṭisedhasahito attho veditabbo.

4. 在所执取(upādinna)与可执取(upādāniya)三法中，以贪爱(taṇhā)、邪见(diṭṭhi)等相应之业，依所缘(ārammaṇa)之方式而执取，以果报(phala)之相而被取，故称所执取。成为所缘，以执取(upādāna)之关系而利于执取，故称可执取。这是对作为执取之所缘缘(ārammaṇa-paccaya)法的异名。彼等既是所执取，亦是可执取，故称所执取可执取。这是对由有漏业(sāsava kamma)所产生的色法(rūpa)和无色法(arūpa)的异名。依此理，其余两项亦应结合否定来理解其义。

5. Saṃkiliṭṭhasaṃkilesikattike saṃkilesetīti saṃkileso, vibādhati, upatāpeti cāti attho. Saṃkilesena samannāgatāti saṃkiliṭṭhā. Attānaṃ ārammaṇaṃ katvā pavattanena saṃkilesaṃ arahanti, saṃkilese vā niyuttā, tassa ārammaṇabhāvānatikkamanatoti saṃkilesikā. Saṃkilesassa ārammaṇapaccayabhūtānametaṃ adhivacanaṃ. Saṃkiliṭṭhā ca te saṃkilesikā cāti saṃkiliṭṭhasaṃkilesikā. Sesapadadvayampi purimattike vuttanayeneva veditabbaṃ.

5. 在已染污(saṃkiliṭṭha)与染污性(saṃkilesika)三法中，能令染污，故称染污(saṃkilesa)，其义为压迫与恼害。具足染污者，故称已染污。由于以自身作为所缘(ārammaṇa)而生起，故应得染污，或隶属于染污，因其不超越作为染污所缘之性，故称染污性。这是对作为染污之所缘缘(ārammaṇa-paccaya)法的异名。彼等既是已染污，亦是染污性，故称已染污染污性。其余两项亦应依前一三法中所说之理而知。

6. Vitakkattike sampayogavasena vattamānena saha vitakkena savitakkā. Saha vicārena savicārā. Savitakkā ca te savicārā cāti savitakkasavicārā. Ubhayarahitā avitakkaavicārā. Vitakkavicāresu vicārova mattā, pamāṇaṃ, etesanti vicāramattā. Vicārato uttari vitakkena saddhiṃ sampayogaṃ na gacchantīti attho. Avitakkā ca te vicāramattā cāti avitakkavicāramattā.

6. 于寻(vitakka)三法中，与寻相应而转起者，为有寻(savitakka)。与伺(vicāra)相应而转起者，为有伺(savicāra)。彼等既有寻又有伺，故为有寻有伺(savitakkasavicāra)。两者俱无者，为无寻无伺(avitakkaavicāra)。于寻、伺中，仅伺为其量(mattā)、标准(pamāṇa)，故为唯伺(vicāramatta)。其义为：超越伺之后，便不与寻相应。彼等无寻而仅有伺，故为无寻唯伺(avitakkavicāramatta)。

7. Pītittike pītiyā saha ekuppādādibhāvaṃ gatāti pītisahagatā, pītisampayuttāti attho. Sesapadadvayepi eseva nayo. Upekkhāti cettha adukkhamasukhā vedanā vuttā. Sā hi sukhadukkhākārappavattiṃ upekkhati, majjhattākārasaṇṭhitattā tenākārena pavattatīti upekkhā. Iti vedanāttikato padadvayameva gahetvā nippītikassa sukhassa sappītikasukhato visesadassanavasena ayaṃ tiko vutto.

7. 于喜(pīti)三法中，与喜一同生起等，为喜俱(pītisahagata)，义为与喜相应(pītisampayutta)。其余二句亦然。此处所言之舍(upekkhā)，即不苦不乐受(adukkhamasukhā vedanā)。其舍离苦乐相之转起，住于中立之相，依此相而行，故名为舍。如是，从受(vedanā)三法中仅取二句，乃为显示无喜之乐(nippītikasukha)有别于有喜之乐(sappītikasukha)，故说此三法。

8. Dassanattike dassanenāti sotāpattimaggena. So hi paṭhamaṃ nibbānaṃ dassanato dassananti vutto. Gotrabhu pana kiñcāpi paṭhamataraṃ passati, yathā pana rañño santikaṃ kenacideva karaṇīyena āgato puriso dūratova rathikāya carantaṃ hatthikkhandhagataṃ rājānaṃ disvāpi ‘diṭṭho te [Pg.86] rājā’ti puṭṭho disvāpi kattabbakiccassa akatattā ‘na passāmī’ti āha. Evameva nibbānaṃ disvāpi kattabbassa kilesappahānassābhāvā na dassananti vuccati. Tañhi ñāṇaṃ maggassa āvajjanaṭṭhāne tiṭṭhati. Bhāvanāyāti sesamaggattayena. Sesamaggattayañhi paṭhamamaggena diṭṭhasmiṃyeva dhamme bhāvanāvasena uppajjati, adiṭṭhapubbaṃ kiñci na passati, tasmā bhāvanāti vuccati. Tatiyapadaṃ ubhayapaṭikkhepavasena vuttaṃ.

8. 于见三法中，以见(dassanena)而言，是指须陀洹道(sotāpattimagga)。此道初见涅槃(nibbāna)，故称为见。然种姓智(gotrabhū)虽见之更早，譬如有人因事去见国王，虽从远处街上看见国王坐于象背，但当被问及“汝见王否？”时，彼虽已见，却因应办之事未办，而答言“我未见”。同理，虽已见涅槃，然因应断之烦恼未断，故不称为见。此智仅住于道之转向(āvajjana)位。以修(bhāvanāya)而言，是指其余三道。其余三道，乃于初道所见之法中，依修习而生起，不复见昔所未见，故称为修。第三句乃排除前二者而言。

9. Tadanantarattike dassanena pahātabbo hetu etesanti dassanena pahātabbahetukā. Dutiyapadepi eseva nayo. Tatiyapade neva dassanena na bhāvanāya pahātabbo hetu etesanti evamatthaṃ aggahetvā neva dassanena na bhāvanāya pahātabbo hetu etesaṃ atthīti evamattho gahetabbo. Itarathā hi ahetukānaṃ aggahaṇaṃ bhaveyya; hetuyeva hi tesaṃ natthi yo dassanabhāvanāhi pahātabbo siyā. Sahetukesupi hetuvajjānaṃ pahānaṃ āpajjati, na hetūnaṃ; hetuyeva hi etesaṃ ‘neva dassanena na bhāvanāya pahātabbo’ti vutto, na te dhammā. Ubhayampi cetaṃ anadhippetaṃ. Tasmā neva dassanena na bhāvanāya pahātabbo hetu etesaṃ atthīti nevadassanena nabhāvanāya pahātabbahetukāti ayamattho gahetabbo.

9. 于其后的三法中，“有见所断因”(dassanenapahātabbahetukā)是“彼等有见所应断之因”之义。第二句亦同此理。于第三句，不应作“彼等有非见所断亦非修所断之因”解，而应作“于彼等，存在非见所断亦非修所断之因”解。否则，无因法便不被包含，因其根本没有见所断或修所断之因。于有因法，此解亦会导致断除因以外的法，而非因本身；因为对于彼等，是其因被称为“非见所断亦非修所断”，而非彼等诸法。此二者皆非本义。是故，应作“于彼等，存在非见所断亦非修所断之因”解，此即“非见非修所断因”(nevadassanenabhāvanāyapahātabbahetukā)之义。

10. Ācayagāmittike kammakilesehi āciyatīti ācayo. Paṭisandhicutigatippavattānaṃ etaṃ nāmaṃ. Tassa kāraṇaṃ hutvā nipphādanakabhāvena taṃ ācayaṃ gacchanti, yassa vā pavattanti taṃ puggalaṃ yathāvuttameva ācayaṃ gamentītipi ācayagāmino; sāsavakusalākusalānaṃ etaṃ adhivacanaṃ. Tato eva ācayasaṅkhātā cayā apetattā, nibbānaṃ apetaṃ cayāti apacayo. Taṃ ārammaṇaṃ katvā pavattanato apacayaṃ gacchantīti apacayagāmino; ariyamaggānametaṃ adhivacanaṃ. Apica pākāraṃ iṭṭhakavaḍḍhakī viya pavattaṃ ācinantā gacchantīti ācayagāmino. Tena citaṃ citaṃ iṭṭhakaṃ viddhaṃsayamāno puriso viya tadeva pavattaṃ apacinantā gacchantīti apacayagāmino. Tatiyapadaṃ ubhayapaṭikkhepena vuttaṃ.

10. 于趋向积聚三法(ācayagāmittika)中，由业与烦恼积集，故称“积聚”(ācayo)。此为结生、死、趣与流转之名。彼等法作为其因，以能成就故，趋向于彼积聚；或令某个体(puggala)趣向如前所述之积聚，故称“趋向积聚者”(ācayagāmino)，此为有漏善、不善法之别名。从彼名为“积聚”之积集中脱离，涅槃(nibbāna)远离积集，故称“消散”(apacayo)。以彼涅槃为所缘而转起，故趋向于消散，称“趋向消散者”(apacayagāmino)，此为圣道(ariyamagga)之别名。再者，如砌砖工砌墙一般，积集相续而行，故称“趋向积聚者”。如人摧毁其所砌之砖，消解彼相续而行，故称“趋向消散者”。第三句则由否定此二者而说。

11. Sekkhattike tīsu sikkhāsu jātāti sekkhā. Sattannaṃ sekkhānaṃ etetipi sekkhā. Apariyositasikkhattā sayameva sikkhantītipi sekkhā[Pg.87]. Upari sikkhitabbābhāvato na sekkhāti asekkhā. Vuḍḍhippattā vā sekkhātipi asekkhā. Arahattaphaladhammānaṃ etaṃ adhivacanaṃ. Tatiyapadaṃ ubhayapaṭikkhepena vuttaṃ.

11. 于有学三法聚中，于三学中生，故为有学。此亦为七有学之称。因修学未竟，尚自修习，故亦为有学。因无更高应学之处，故为无学。或已达增长之顶点，故为无学——此是阿罗汉果法之异名。第三词乃由否定二者而说。

12. Parittattike samantato khaṇḍitattā appamattakaṃ parittanti vuccati; ‘parittaṃ gomayapiṇḍa’ntiādīsu (saṃ. ni. 3.96) viya. Imepi appānubhāvatāya parittā viyāti parittā; kāmāvacaradhammānametaṃ adhivacanaṃ. Kilesavikkhambhanasamatthatāya vipulaphalatāya dīghasantānatāya ca mahantabhāvaṃ gatā, mahantehi vā uḷāracchandavīriyacittapaññehi gatā paṭipannātipi mahaggatā. Pamāṇakarā dhammā rāgādayo pamāṇaṃ nāma. Ārammaṇato vā sampayogato vā natthi etesaṃ pamāṇaṃ, pamāṇassa ca paṭipakkhāti appamāṇā.

12. 于小三法聚中，因其周匝分割，量少，故称“小”(paritta)，犹如《相应部》(Saṃyutta Nikāya)等中所说“一小团牛粪”。此等（欲界法）亦因威力小，犹如小者，故称“小”；此是欲界法之异名。因能镇伏烦恼、果报广大、相续长久，故至于广大；或由具足崇高欲、精进、心、慧之大人所行、所证，故亦称“大”(mahaggata)。贪等能作限量之法，名为“限量”(pamāṇa)。就所缘或相应而言，彼等（出世间法）无此限量，且与限量对反，故为“无量”(appamāṇa)。

13. Parittārammaṇattike parittaṃ ārammaṇaṃ etesanti parittārammaṇā. Sesapadadvayepi eseva nayo.

13. 于小所缘三法聚中，彼等以小法为所缘，故为“小所缘”(parittārammaṇa)。其余二词，理亦如是。

14. Hīnattike hīnāti lāmakā akusalā dhammā. Hīnappaṇītānaṃ majjhe bhavāti majjhimā. Avasesā tebhūmakā dhammā uttamaṭṭhena atappakaṭṭhena ca paṇītā; lokuttarā dhammā.

14. 于劣三法聚中，“劣”(hīna)者，即低劣之不善法。于劣与胜之间，故为“中”(majjhima)。其余三地法与出世间法，以其最胜及无热恼之义，而为“胜”(paṇīta)。

15. Micchattattike ‘hitasukhāvahā me bhavissantī’ti evaṃ āsīsitāpi tathā abhāvato, ‘asubhādīsuyeva subha’ntiādi viparītappavattito ca micchāsabhāvāti micchattā; vipākadāne sati khandhabhedānantarameva vipākadānato niyatā; micchattā ca te niyatā cāti micchattaniyatā. Vuttaviparītena atthena sammāsabhāvāti sammattā; sammattā ca te niyatā ca anantarameva phaladānenāti sammattaniyatā. Ubhayathāpi na niyatāti aniyatā.

15. 于邪性三法聚中，纵然希求“它们将为我带来利乐”，然实不如是；又于不净等中作净想等，行相颠倒，其自性邪，故为“邪性”(micchatta)。因其必于蕴坏之后立即给予果报，故为“决定”(niyata)。彼等既是邪性又是决定，故为“邪定”(micchattaniyata)。与上说义相反，自性正，故为“正性”(sammatta)。彼等既是正性又是决定，因其能无间地给予果报，故为“正定”(sammattaniyata)。于此二者皆不决定，故为“不定”(aniyata)。

16. Maggārammaṇattike nibbānaṃ maggati, gavesati, kilese vā mārento gacchatīti maggo. Maggo ārammaṇaṃ etesanti maggārammaṇā. Aṭṭhaṅgikopi maggo paccayaṭṭhena etesaṃ hetūti maggahetukā. Maggasampayuttā vā hetū magge vā hetūti maggahetū. Te etesaṃ hetūtipi [Pg.88] maggahetukā. Sammādiṭṭhi sayaṃ maggo ceva hetu ca. Iti maggo hetu etesantipi maggahetukā. Abhibhavitvā pavattanaṭṭhena maggo adhipati etesanti maggādhipatino.

16. 在道所缘三法中，寻求、探求涅槃，或因灭除烦恼而前进，故称道。道是这些法的所缘，故称道所缘。八支道以缘的方式成为这些法的因，故称道因。与道相应的因，或在道中的因，故称道因。它们是这些法的因，故也称道因。正见本身既是道也是因。因此，道是这些法的因，故也称道因。以征服的方式转起，道是这些法的主导，故称道增上。

17. Uppannattike uppādato paṭṭhāya yāva bhaṅgā uddhaṃ pannā gatā pavattāti uppannā. Na uppannāti anuppannā. Pariniṭṭhitakāraṇekadesattā avassaṃ uppajjissantīti uppādino.

17. 在已生三法中，从生起直至坏灭，已现起者，故名已生。未生起者，故名未生。因部分原因已终，必定将生起者，故名当生。

18. Atītattike attano sabhāvaṃ uppādādikkhaṇaṃ vā patvā atikkantāti atītā. Tadubhayampi na āgatāti anāgatā. Taṃ taṃ kāraṇaṃ paṭicca uppannāti paccuppannā.

18. 在过去三法中，已达到其自性或生起等刹那而逝去者，故名过去。二者皆未至，故名未来。缘于彼彼因缘而生起者，故名现在。

19. Anantarattike atītaṃ ārammaṇaṃ etesanti atītārammaṇā. Sesapadadvayepi eseva nayo.

19. 在过去所缘三法中，这些法以过去为所缘，故称过去所缘。其余二词亦复如是。

20. Ajjhattattike ‘evaṃ pavattamānā mayaṃ attā’ti gahaṇaṃ, ‘gamissāmā’ti iminā viya adhippāyena attānaṃ adhikāraṃ katvā pavattāti ajjhattā. ‘Ajjhatta’-saddo panāyaṃ gocarajjhatte niyakajjhatte ajjhattajjhatte visayajjhatteti catūsu atthesu dissati. ‘‘Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ’’ (ma. ni. 3.188), ‘‘ajjhattarato samāhito’’tiādīsu (dha. pa. 362) hi ayaṃ gocarajjhatte dissati. ‘‘Ajjhattaṃ sampasādanaṃ’’ (dī. ni. 1.228; dha. sa. 161), ‘‘ajjhattaṃ vā dhammesu dhammānupassī viharatī’’tiādīsu (dī. ni. 2.373) niyakajjhatte. ‘‘Cha ajjhattikāni āyatanānī’’tiādīsu (ma. ni. 3.304) ajjhattajjhatte. ‘‘Ayaṃ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṃ sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharatī’’tiādīsu (ma. ni. 3.187) visayajjhatte; issariyaṭṭhāneti attho. Phalasamāpatti hi buddhānaṃ issariyaṭṭhānaṃ nāma. Idha pana niyakajjhatte adhippeto. Tasmā attano santāne pavattā pāṭipuggalikā dhammā ajjhattāti veditabbā. Tato bāhirabhūtā pana indriyabaddhā vā anindriyabaddhā vā bahiddhā nāma. Tatiyapadaṃ tadubhayavasena vuttaṃ.

20. 于内三法中，执取“如此转起的我们即是我”；犹如以“我们将要去”之意，将“我”作为主导而转起，故称“内”。“内”(ajjhatta)一词可见于四种含义：所缘内、自身内、内处内、境界内。例如：“阿难，比丘应在那个先前的禅定所缘上，使心安住于内”，以及“乐于内，心得安定”等，此处是指所缘内。“内心的清净”、“或于内法上，随观法而住”等，是指自身内。“六内处”等，是指内处内。“阿难，如来所证悟的住处，即是不作意一切相，证入内空而住”等，是指境界内，意为自在处。因为果定(phalasamāpatti)对于诸佛来说，即是自在处。而此处意指自身内。因此，当知于自身相续中转起的补特伽罗法(pāṭipuggalikā dhammā)，称为“内”。在其之外的，无论是与诸根相连或不相连的，都名为“外”。第三个词是就此二者而说。

21. Anantarattiko [Pg.89] teyeva tippakārepi dhamme ārammaṇaṃ katvā pavattanavasena vutto.

21. 无间三法，是就其缘取那三类法而转起而说。

22. Sanidassanattike daṭṭhabbabhāvasaṅkhātena saha nidassanenāti sanidassanā. Paṭihananabhāvasaṅkhātena saha paṭighenāti sappaṭighā. Sanidassanā ca te sappaṭighā cāti sanidassanasappaṭighā. Natthi etesaṃ daṭṭhabbabhāvasaṅkhātaṃ nidassananti anidassanā. Anidassanā ca te vuttanayeneva sappaṭighā cāti anidassanasappaṭighā. Tatiyapadaṃ ubhayapaṭikkhepena vuttaṃ. Ayaṃ tāva tikamātikāya anupubbapadavaṇṇanā.

22. 于有见三法中，与被称为“可见性”的显现俱行，是为“有见”；与被称为“抗拒性”的对碍俱行，是为“有对”；彼等既有见又有对，是为“有见有对”。于此等法中，无有被称为“可见性”的显现，是为“无见”；彼等无见，且依已说之理而有对，是为“无见有对”。第三句是通过否定两者而说。此为三法母的次第词释义。

Tikamātikāpadavaṇṇanā niṭṭhitā.

三法母词释义终。

Dukamātikāpadavaṇṇanā

二法母释义

1-6. Dukamātikāyaṃ pana tikesu anāgatapadavaṇṇanaṃyeva karissāma. Hetugocchake tāva hetudhammāti mūlaṭṭhena hetusaṅkhātā dhammā. Hetū dhammātipi pāṭho. Na hetūti tesaṃyeva paṭikkhepavacanaṃ. Sampayogato pavattena saha hetunāti sahetukā. Tatheva pavatto natthi etesaṃ hetūti ahetukā. Ekuppādāditāya hetunā sampayuttāti hetusampayuttā. Hetunā vippayuttāti hetuvippayuttā. Imesaṃ dvinnampi dukānaṃ kiñcāpi atthato nānattaṃ natthi, desanāvilāsena pana tathā bujjhantānaṃ vā puggalānaṃ ajjhāsayavasena vuttā. Tato paraṃ paṭhamadukaṃ dutiyatatiyehi saddhiṃ yojetvā tesaṃ ‘hetū na hetū’tiādīnaṃ padānaṃ vasena yathāsambhavato aparepi tayo dukā vuttā. Tattha yatheva ‘hetū ceva dhammā sahetukā cā’ti etaṃ sambhavati, tathā ‘hetū ceva dhammā ahetukā cā’ti idampi. Yathā ca ‘sahetukā ceva dhammā na ca hetū’ti etaṃ sambhavati, tathā ‘ahetukā ceva dhammā na ca hetū’ti idampi. Hetusampayuttadukena saddhiṃ yojanāyapi eseva nayo.

1-6. 然而，在二法母中，我们仅对（三法母中）未曾出现的词进行释义。先说因聚，所谓“因法”，是指以根本义而被称为“因”的诸法。“因即是法”也是一种读法。“非因”即是对彼等的否定。“有因”是指与因俱行而转起的法。同样，“无因”是指于此等法中无有如是转起的因。“因相应”是指以同一生起等方式与因相应的法。“因不相应”是指与因不相应的法。虽然这两组二法的意义没有差别，但或是为了说法的善巧，或是随顺于如是理解的个人的意乐而说。然后，将第一组二法与第二、第三组二法结合起来，根据“因、非因”等词语的可能组合，又说了另外三组二法。其中，正如“是因法且是有因法”成立一样，“是因法且是无因法”也成立。又如“是有因法而非因法”成立一样，“是无因法而非因法”也成立。与因相应二法结合时，也是同样的道理。

Tatra yadetaṃ ‘na hetū dhammā sahetukāpi ahetukāpī’ti siddhe, ‘na hetū kho pana dhammā’ti atirittaṃ ‘kho panā’ti padaṃ vuttaṃ, tassa vasena [Pg.90] ayaṃ atirekattho saṅgahitoti veditabbo. Kathaṃ? Na kevalaṃ ‘na hetu dhammā atha kho aññepi na ca sahetukāpi ahetukāpi icceva, atha kho aññathāpīti. Idaṃ vuttaṃ hoti – yatheva hi ‘na hetū dhammā sahetukāpi ahetukāpi’, evaṃ ‘hetū dhammā sahetukāpi ahetukāpi’. Yathā ca ‘na hetū dhammā sahetukāpi ahetukāpi’, evaṃ ‘na hetū dhammā hetusampayuttāpi hetuvippayuttāpī’ti.

此处，当“非因法(na hetū dhammā)亦为有因(sahetuka)亦为无因(ahetuka)”成立时，在“非因法(na hetū kho pana dhammā)”一句中所说的多余词语“kho pana”，当知其是为了包含此额外意义。如何理解？这不仅是说非因法如此，也指其他情况。此即是说：正如“非因法亦为有因亦为无因”，同样“因法(hetū dhammā)亦为有因亦为无因”。又如“非因法亦为有因亦为无因”，同样“非因法亦为与因相应(hetusampayutta)亦为与因不相应(hetuvippayutta)”。

7-13. Cūḷantaradukesu attano nipphādakena saha paccayenāti sappaccayā. Natthi etesaṃ uppāde vā ṭhitiyaṃ vā paccayoti appaccayā. Paccayehi samāgantvā katāti saṅkhatā. Na saṅkhatāti asaṅkhatā. Avinibbhogavasena rūpaṃ etesaṃ atthīti rūpino. Tathāvidhaṃ natthi etesaṃ rūpanti arūpino. Ruppanalakkhaṇaṃ vā rūpaṃ; taṃ etesaṃ atthīti rūpino. Na rūpino arūpino. Lokiyā dhammāti loko vuccati lujjanapalujjanaṭṭhena vaṭṭaṃ; tasmiṃ pariyāpannabhāvena loke niyuttāti lokiyā. Tato uttiṇṇāti uttarā; loke apariyāpannabhāvena lokato uttarāti lokuttarā. Kenaci viññeyyāti cakkhuviññāṇādīsu kenaci ekena cakkhuviññāṇena vā sotaviññāṇena vā vijānitabbā. Kenaci na viññeyyāti teneva cakkhuviññāṇena vā sotaviññāṇena vā na vijānitabbā. Evaṃ sante dvinnampi padānaṃ atthanānattato duko hoti.

7-13. 在小二法(Cūḷantaraduka)中，与能成就自身的缘共同存在，故为“有缘(sappaccayā)”。于其生起或住立没有缘，故为“无缘(appaccayā)”。由诸缘聚合而造作，故为“有为(saṅkhatā)”。非有为，故为“无为(asaṅkhatā)”。以不可分离的方式拥有色，故为“有色(rūpino)”。不具有那样的色，故为“无色(arūpino)”。或者，色有变坏之相；其拥有此色，故为“有色”。非有色者，为“无色”。所谓“世间法(lokiyā dhammā)”：“世间(loka)”因有毁坏、崩解之义，故被称为轮回(vaṭṭa)；又因被包含于此轮回中而运用于世间，故称“世间(lokiya)”。超越于彼，故为“上(uttara)”；因不为世间所含摄而超越世间，故为“出世间(lokuttara)”。“能为某一识所识知(kenaci viññeyyā)”者，即在眼识等中，能为某一识，如眼识或耳识所了知。“不能为某一识所识知(kenaci na viññeyyā)”者，即不能为那同一个识，如眼识或耳识所了知。如是，因二词义有别，故成一对(duka)。

14-19. Āsavagocchake āsavantīti āsavā. Cakkhutopi…pe… manatopi sandanti pavattantīti vuttaṃ hoti. Dhammato yāva gotrabhuṃ, okāsato yāva bhavaggaṃ savantīti vā āsavā. Ete dhamme etañca okāsaṃ antokaritvā pavattantīti attho. Antokaraṇattho hi ayaṃ ‘ā’kāro. Cirapārivāsiyaṭṭhena madirādayo āsavā. Āsavā viyātipi āsavā. Lokasmiñhi cirapārivāsikā madirādayo āsavāti vuccanti. Yadi ca cirapārivāsiyaṭṭhena āsavā, eteyeva bhavitumarahanti. Vuttañhetaṃ – ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosī’’tiādi (a. ni. 10.61). Āyataṃ vā saṃsāradukkhaṃ savanti pasavantītipi āsavā. Tato aññe no āsavā nāma. Attānaṃ ārammaṇaṃ katvā pavattehi [Pg.91] saha āsavehīti sāsavā. Evaṃ pavattamānā natthi etesaṃ āsavāti anāsavā. Sesaṃ hetugocchake vuttanayena veditabbaṃ. Ayaṃ pana viseso – yathā tattha ‘na hetū kho pana dhammā sahetukāpi ahetukāpīti ayaṃ osānaduko paṭhamadukassa dutiyapadaṃ ādimhi ṭhapetvā vutto, evaṃ idha ‘no āsavā kho pana dhammā sāsavāpi anāsavāpī’ti na vutto. Kiñcāpi na vutto, atha kho ayañca añño ca bhedo tattha vuttanayeneva veditabbo.

14-19. 在漏品(Āsavagocchaka)中，流出故为漏(āsavā)。此谓从眼……乃至从意流淌、现起。或说，就法而言，流至种姓(gotrabhu)；就处所而言，流至有顶(bhavagga)，故为漏。其义是，包含这些法与这些处所而生起。此“ā”字有包含之义。以久住之义，酒等为漏。如漏(酒)者亦为漏。世间中，久住之酒等被称为漏。若以久住之义为漏，则唯此等方应是漏。此乃所说：“诸比丘，无明之初际不可知，谓此之前无无明”等等(A.N. 10.61)。或说，流出、产生长久之轮回苦，故为漏。除此之外，无有他法名为漏。与漏俱行者为有漏(sāsavā)。彼等无有此漏，故为无漏(anāsavā)。其余者应依因品(hetugocchaka)所说之理而知。然此有差别：如彼处所说“非因法，或有因或无因”，此结尾二法组是将第一二法组的第二句置于开头而说；如是，此处未说“非漏法，或有漏或无漏”。纵然未说，然此与其他差别，应依彼处所说之理而知。

20-25. Saṃyojanagocchake yassa saṃvijjanti, taṃ puggalaṃ vaṭṭasmiṃ saṃyojenti bandhantīti saṃyojanā. Tato aññe no saṃyojanā nāma. Ārammaṇabhāvaṃ upagantvā saṃyojanasambandhane saṃyojanānaṃ hitāti saṃyojaniyā. Saṃyojanassa ārammaṇapaccayabhūtānaṃ etaṃ adhivacanaṃ. Na saṃyojaniyā asaṃyojaniyā. Sesaṃ hetugocchake vuttanayeneva yojetabbaṃ.

20-25. 在结品(Saṃyojanagocchaka)中，因其将众生(puggala)系缚于轮回中，故名为结(saṃyojanā)。除此之外，无有他法名为结。成为所缘，于结之系缚中对结有利，故名可结(saṃyojaniyā)。此乃成为结之所缘缘(ārammaṇapaccaya)的诸法之异名。非可结者，为不可结(asaṃyojaniyā)。其余者应依因品(hetugocchaka)所说之理而配属。

26-31. Ganthagocchake yassa saṃvijjanti taṃ cutipaṭisandhivasena vaṭṭasmiṃ ganthenti ghaṭentīti ganthā. Tato aññe no ganthā. Ārammaṇakaraṇavasena ganthehi ganthitabbāti ganthaniyā. Sesaṃ hetugocchake vuttanayeneva yojetabbaṃ. Yathā ca idha, evaṃ ito paresupi vuttāvasesaṃ tattha tattha vuttanayeneva veditabbaṃ.

26-31. 于系品(Ganthagocchaka)中，于某众生中存在之法，以死与结生(paṭisandhi)之方式，于轮回中系缚、连结该众生，故名为系(ganthā)。除此之外，无有他法名为系。以成为所缘之方式，应被诸系所系缚者，名为可系法(ganthaniyā)。其余者应依因品(hetugocchaka)所说之法而配属。如是此处所说，如是此后其余未尽之处，亦应依各处所说之法而知。

32-37. Oghagocchake yassa saṃvijjanti taṃ vaṭṭasmiṃyeva ohananti osīdāpentīti oghā. Ārammaṇaṃ katvā atikkamanīyato oghehi atikkamitabbāti oghaniyā. Oghānaṃ ārammaṇadhammā eva veditabbā.

32-37. 于暴流品(Oghagocchaka)中，于某众生中存在之法，使其于轮回中沉没、陷溺，故名为暴流(oghā)。以其为所缘而应被超越，故为诸暴流所应超越者，名为可暴流法(oghaniyā)。应知彼等即是诸暴流之所缘法。

38-43. Yogagocchake vaṭṭasmiṃ yojentīti yogā. Yoganiyā oghaniyā viya veditabbā.

38-43. 于轭品(Yogagocchake)中，其将[众生]结合于轮回中，故名为轭(yogā)。可轭法(yoganiyā)应如可暴流法(oghaniyā)般理解。

44-49. Nīvaraṇagocchake cittaṃ nīvaranti pariyonandhantīti nīvaraṇā. Nīvaraṇiyā saṃyojaniyā viya veditabbā.

44-49. 于盖品(Nīvaraṇagocchake)中，其覆盖心、缠缚心，故名为盖(nīvaraṇā)。可盖法(nīvaraṇiyā)应如可结法(saṃyojaniyā)般理解。

50-54. Parāmāsagocchake [Pg.92] dhammānaṃ yathābhūtaṃ aniccādiākāraṃ atikkamitvā ‘nicca’nti ādivasena pavattamānā parato āmasantīti parāmāsā. Parāmāsehi ārammaṇakaraṇavasena parāmaṭṭhattā parāmaṭṭhā.

50-54. 于执取品(Parāmāsagocchake)中，其超越诸法之如实无常等相，以“常”等方式生起，而错误地触及，故名为执取(parāmāsā)。因以诸执取为所缘而被执取，故名为所执取法(parāmaṭṭhā)。

55-68. Mahantaradukesu ārammaṇaṃ aggahetvā appavattito saha ārammaṇenāti sārammaṇā. Natthi etesaṃ ārammaṇanti anārammaṇā. Cintanaṭṭhena cittā, vicittaṭṭhena vā cittā. Avippayogavasena cetasi niyuttāti cetasikā. Nirantarabhāvūpagamanatāya, uppādato yāva bhaṅgā, cittena saṃsaṭṭhāti cittasaṃsaṭṭhā. Ekato vattamānāpi nirantarabhāvaṃ anupagamanatāya cittena visaṃsaṭṭhāti cittavisaṃsaṭṭhā. Samuṭṭhahanti etenāti samuṭṭhānaṃ. Cittaṃ samuṭṭhānaṃ etesanti cittasamuṭṭhānā. Saha bhavantīti sahabhuno. Cittena sahabhuno cittasahabhuno. Anuparivattantīti anuparivattino. Kiṃ anuparivattanti? Cittaṃ. Cittassa anuparivattino cittānuparivattino. Cittasaṃsaṭṭhā ca te cittasamuṭṭhānā cāti cittasaṃsaṭṭhasamuṭṭhānā. Cittasaṃsaṭṭhā ca te cittasamuṭṭhānā ca cittasahabhuno eva cāti cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Cittasaṃsaṭṭhā ca te cittasamuṭṭhānā ca cittānuparivattino eva cāti cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Sesāni sabbapadāni vuttapadānaṃ paṭikkhepavasena veditabbāni. Ajjhattajjhattaṃ sandhāya ajjhattattike vuttavasena ajjhattāva ajjhattikā. Tato bahibhūtāti bāhirā. Upādiyanteva bhūtāni, na bhūtāni viya upādiyantīti upādā. Na upādiyantevāti noupādā.

55-68. 在诸大二法(Mahantaraduka)中，不取所缘则不能转起，故与所缘俱行者为“有缘”(sārammaṇā)。彼等无所缘，故为“无缘”(anārammaṇā)。以思惟义为心(citta)，或以种种差别义为心。以不相离故，与心结合，故为“心所”(cetasikā)。以达持续不断的状态，从生起至坏灭，与心混合，故为“心相应”(cittasaṃsaṭṭhā)。虽同时存在，然因不达持续不断的状态，与心不混合，故为“心不相应”(cittavisaṃsaṭṭhā)。由此而生起，故为“等起”(samuṭṭhāna)。心是彼等之等起，故为“心等起”(cittasamuṭṭhānā)。共同存在，故为“俱生”(sahabhuno)。与心共同存在，故为“心俱生”(cittasahabhuno)。随之而转，故为“随转”(anuparivattino)。随何而转？心。随心而转，故为“心随转”(cittānuparivattino)。既是心相应又是心等起，故为“心相应心等起”(cittasaṃsaṭṭhasamuṭṭhānā)。既是心相应、心等起，又是心俱生，故为“心相应心等起心俱生”(cittasaṃsaṭṭhasamuṭṭhānasahabhuno)。既是心相应、心等起，又是心随转，故为“心相应心等起心随转”(cittasaṃsaṭṭhasamuṭṭhānānuparivattino)。其余所有诸词，应知皆为上述诸词的否定形式。关于内中之内，依内三法(ajjhattattika)中所说之理，内即是“内”(ajjhattikā)。在其之外，故为“外”(bāhirā)。彼等被（大）种所执取，然非如（大）种一般，故为“所取”(upādā)。不被执取，故为“非所取”(noupādā)。

69-74. Upādānagocchake bhusaṃ ādiyantīti upādānā; daḷhaggāhaṃ gaṇhantīti attho. Tato aññe noupādānā.

69-74. 在取组(Upādānagocchaka)中，强烈地执取，故为“取”(upādānā)；其义为牢固地执持。此等之外者，为“非取”(noupādānā)。

75-82. Kilesagocchake saṃkiliṭṭhattike vuttanayeneva attho veditabbo.

75-82. 在烦恼组(Kilesagocchaka)中，其义应依染污三法(saṃkiliṭṭhattika)中已说之理而知。

83-100. Piṭṭhidukesu kāme avacarantīti kāmāvacarā rūpe avacarantīti rūpāvacarā. Arūpe avacarantīti arūpāvacarā. Ayamettha saṅkhepo. Vitthāro pana parato āvi bhavissati. Tebhūmakavaṭṭe pariyāpannā antogadhāti pariyāpannā. Tasmiṃ na pariyāpannāti apariyāpannā. Vaṭṭamūlaṃ chindantā nibbānaṃ ārammaṇaṃ katvā vaṭṭato niyyantīti niyyānikā. Iminā [Pg.93] lakkhaṇena na niyyantīti aniyyānikā. Cutiyā vā attano vā pavattiyā anantaraṃ phaladāne niyatattā niyatā. Tathā aniyatattā aniyatā. Aññe dhamme uttaranti pajahantīti uttarā. Attānaṃ uttarituṃ samatthehi saha uttarehīti sauttarā. Natthi etesaṃ uttarāti anuttarā. Raṇanti etehīti raṇā; yehi abhibhūtā sattā nānappakārena kandanti paridevanti, tesaṃ rāgādīnaṃ etaṃ adhivacanaṃ. Sampayogavasena pahānekaṭṭhatāvasena ca saha raṇehīti saraṇā. Tenākārena natthi etesaṃ raṇāti araṇā.

83-100. 于后二法中，行于欲界，是为欲界；行于色界，是为色界；行于无色界，是为无色界。此为纲要，广释将于后文分晓。摄于三界轮回中，是为有系；不摄于彼，是为无系。斩断轮回之根，缘于涅槃，而出离轮回，是为出离；不具此相而不出离者，是为非出离。于死后或自身相续之后，必定给予果报，是为定法；同样，因其不定，是为不定法。超越、断离他法，是为上；有更上者，是为有上；无有更上者，是为无上。众生因此而斗，是名为“诤”；有情为彼所制，而以种种方式哭泣、悲叹，此乃贪等之异名。因相应故，及因所断同一故，与诤俱行，是为有诤；以此理，彼等无诤，是为无诤。

Suttantikadukamātikāpadavaṇṇanā

经部二法母词释义

101-108. Suttantikadukesu sampayogavasena vijjaṃ bhajantīti vijjābhāgino; vijjābhāge vijjākoṭṭhāse vattantītipi vijjābhāgino. Tattha vipassanāñāṇaṃ, manomayiddhi, cha abhiññāti aṭṭha vijjā. Purimena atthena tāhi sampayuttadhammāpi vijjābhāgino. Pacchimena atthena tāsu yā kāci ekā vijjā vijjā. Sesā vijjābhāginoti. Evaṃ vijjāpi vijjāya sampayuttadhammāpi vijjābhāginotveva veditabbā. Idha pana sampayuttadhammāva adhippetā. Sampayogavaseneva avijjaṃ bhajantīti avijjābhāgino. Avijjābhāge avijjākoṭṭhāse vattantītipi avijjābhāgino. Tattha dukkhapaṭicchādakaṃ tamo samudayādipaṭicchādakanti catasso avijjā. Purimanayeneva tāhi sampayuttadhammāpi avijjābhāgino. Tāsu yā kāci ekā avijjā avijjā. Sesā avijjābhāginoti. Evaṃ avijjāpi avijjāya sampayuttadhammāpi avijjābhāginotveva veditabbā. Idha pana sampayuttadhammāva adhippetā.

101-108. 在《经二法》中，以相应故而受用明，是为明分；或于明分、明界中转起，是为明分。此中，观智(vipassanāñāṇa)、意所成神通(manomayiddhi)、六神通(cha abhiññā)，为八明。依前一义，与彼等相应的法亦为明分。依后一义，彼等中任何一明即是明，其余为明分。如是，明以及与明相应的法，皆应知为明分。然于此，则唯取相应法。以相应故而受用无明，是为无明分；或于无明分、无明界中转起，是为无明分。此中，覆蔽苦之暗、覆蔽集等，为四无明。依前一理，与彼等相应的法亦为无明分。彼等中任何一无明即是无明，其余为无明分。如是，无明以及与无明相应的法，皆应知为无明分。然于此，则唯取相应法。

Puna anajjhottharaṇabhāvena kilesandhakāraṃ viddhaṃsetuṃ asamatthatāya vijju upamā etesanti vijjūpamā. Nissesaṃ viddhaṃsanasamatthatāya vajiraṃ upamā etesanti vajirūpamā. Bālesu ṭhitattā yattha ṭhitā tadupacārena bālā. Paṇḍitesu ṭhitattā paṇḍitā. Bālakarattā vā bālā, paṇḍitakarattā paṇḍitā. Kaṇhāti kāḷakā, cittassa apabhassarabhāvakaraṇā. Sukkāti odātā[Pg.94], cittassa pabhassarabhāvakaraṇā. Kaṇhābhijātihetuto vā kaṇhā; sukkābhijātihetuto sukkā. Idha ceva samparāye ca tapentīti tapanīyā. Na tapanīyā atapanīyā.

再者，因不能完全摧破烦恼之黑暗，故以电光为喻，是为电光喻法(vijjūpamā)。因能无余摧破，故以金刚为喻，是为金刚喻法(vajirūpamā)。因存于愚者(bāla)中，故依其所处而被称为愚法。因存于智者(paṇḍita)中，故被称为智法。或因能使人愚痴，故为愚法；因能使人智慧，故为智法。黑法(kaṇha)是黑色的，因其能使心无光辉。白法(sukka)是明净的，因其能使心有光辉。或因是低贱出身的因缘，故为黑法；因是高贵出身的因缘，故为白法。于此世、于他世烧灼，故为能烧灼法(tapanīyā)。不烧灼的，为不能烧灼法(atapanīyā)。

Adhivacanadukādayo tayo atthato ninnānākaraṇā; byañjanamevettha nānaṃ. Sirivaḍḍhako dhanavaḍḍhakoti ādayo hi vacanamattameva adhikāraṃ katvā pavattā adhivacanā nāma. Adhivacanānaṃ pathā adhivacanapathā. ‘‘Abhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārā’’ti (saṃ. ni. 3.79) evaṃ niddhāretvā sahetukaṃ katvā vuccamānā abhilāpā nirutti nāma. Niruttīnaṃ pathā niruttipathā. Takko vitakko saṅkappoti (dha. sa. 7) evaṃ tena tena pakārena ñāpanato paññatti nāma. Paññattīnaṃ pathā paññattipathā. Ettha ca ekaṃ dukaṃ vatvāpi itaresaṃ vacane payojanaṃ hetugocchake vuttanayeneva veditabbaṃ.

“增语二法”(Adhivacanaduka)等三者，意义上没有差别，于此只是文句不同。例如“吉祥增”(Sirivaḍḍha)、“财富增”(Dhanavaḍḍhaka)等，仅以言语为根据而成立，故名为“增语”(adhivacana)。增语的理路，即是“增语道”(adhivacanapatha)。“诸比丘，因为它们有所造作，故名为‘行’。”（《相应部》3.79）像这样在确定之后，有因地加以言说，即名为“语释”(nirutti)。语释的理路，即是“语释道”(niruttipatha)。“思择(takka)、寻(vitakka)、思惟(saṅkappa)。”（《法集论》7）像这样通过种种方式使人了解，故名为“施设”(paññatti)。施设的理路，即是“施设道”(paññattipathā)。在此，即使只说了一个二法，对于其余诸法的言说，其用意也应按照“因组”(Hetugocchaka)中所说的方式来理解。

109-118. Nāmarūpaduke nāmakaraṇaṭṭhena namanaṭṭhena nāmanaṭṭhena ca nāmaṃ. Ruppanaṭṭhena rūpaṃ. Ayamettha saṅkhepo. Vitthāro pana nikkhepakaṇḍe āvi bhavissati. Avijjāti dukkhādīsu aññāṇaṃ. Bhavataṇhāti bhavapatthanā. Bhavadiṭṭhīti bhavo vuccati sassataṃ; sassatavasena uppajjanadiṭṭhi. Vibhavadiṭṭhīti vibhavo vuccati ucchedaṃ; ucchedavasena uppajjanadiṭṭhi. Sassato attā ca loko cāti pavattā diṭṭhi sassatadiṭṭhi. Ucchijjissatīti pavattā diṭṭhi ucchedadiṭṭhi. Antavāti pavattā diṭṭhi antavādiṭṭhi. Anantavāti pavattā diṭṭhi anantavādiṭṭhi. Pubbantaṃ anugatā diṭṭhi pubbantānudiṭṭhi. Aparantaṃ anugatā diṭṭhi aparantānudiṭṭhi. Ahirikanti yaṃ na hiriyati hiriyitabbenāti (dha. sa. 387) evaṃ vitthāritā nillajjatā. Anottappanti yaṃ na ottappati ottappitabbenāti evaṃ vitthārito abhāyanakaākāro. Hiriyanā hirī, ottappanā ottappaṃ. Dovacassatādīsu dukkhaṃ vaco etasmiṃ vippaṭikūlagāhimhi vipaccanīkasāte anādare puggaleti dubbaco. Tassa kammaṃ dovacassaṃ. Tassa bhāvo dovacassatā. Pāpā assaddhādayo puggalā etassa mittāti pāpamitto; tassa bhāvo pāpamittatā. Sovacassatā ca kalyāṇamittatā ca vuttapaṭipakkhanayena veditabbā.

109-118. 在名色二法中，以命名义、倾向义、令倾向义为名；以变坏义为色。此为简说，详释将于《法集论》(Dhammasaṅgaṇī)之“抉择品”(Nikkhepakaṇḍa)中明示。无明，即于苦等之无知。有爱，即求有。有见(bhavadiṭṭhi)者，‘有’被称为‘常’，即依‘常’而生起之见。无有见(vibhavadiṭṭhi)者，‘无有’被称为‘断’，即依‘断’而生起之见。‘我与世间是常’，如是转起之见为常见(sassatadiṭṭhi)。‘将会断灭’，如是转起之见为断见(ucchedadiṭṭhi)。‘有边’，如是转起之见为有边见(antavādiṭṭhi)。‘无边’，如是转起之见为无边见(anantavādiṭṭhi)。随顺前际之见为前际随见(pubbantānudiṭṭhi)。随顺后际之见为后际随见(aparantānudiṭṭhi)。无惭(ahirika)，即如（《法集论》Dhs. 387）所详释的无耻性：‘于应惭之事不惭’。无愧(anottappa)，即如是详释的无畏之相：‘于应畏之事不畏’。羞耻为惭(hirī)，畏惧为愧(ottappa)。关于恶言性等：言语难以入耳、好为违逆、不尊重他人的个人，称为‘难语者’(dubbaco)。其所为是恶言(dovacassaṃ)，其状态是恶言性(dovacassatā)。无信等恶人为其友，故称‘恶友’(pāpamitto)；其状态是恶友性(pāpamittatā)。善言性(sovacassatā)与善友性(kalyāṇamittatā)应以所说之反面而知。

119-123. ‘Pañcapi [Pg.95] āpattikkhandhā āpattiyo, sattapi āpattikkhandhā āpattiyo’ti (dha. sa. 1336) evaṃ vuttāsu āpattīsu kusalabhāvo āpattikusalatā. Tāhi āpattīhi vuṭṭhāne kusalabhāvo āpattivuṭṭhānakusalatā. Samāpattīsu kusalabhāvo samāpattikusalatā. Samāpattīnaṃ appanāparicchedapaññāyetaṃ adhivacanaṃ. Samāpattīhi vuṭṭhāne kusalabhāvo samāpattivuṭṭhānakusalatā. Aṭṭhārasasu dhātūsu kusalabhāvo dhātukusalatā. Tāsaṃyeva dhātūnaṃ manasikāre kusalabhāvo manasikārakusalatā. Cakkhāyatanādīsu kusalabhāvo āyatanakusalatā. Dvādasaṅge paṭiccasamuppāde kusalabhāvo paṭiccasamuppādakusalatā. Tasmiṃ tasmiṃ ṭhāne kusalabhāvo ṭhānakusalatā. Ṭhānanti kāraṇaṃ vuccati. Tasmiñhi tadāyattavuttitāya phalaṃ tiṭṭhati nāma, tasmā ṭhānanti vuttaṃ. Aṭṭhāne kusalabhāvo aṭṭhānakusalatā.

119-123. “五种罪聚是罪，七种罪聚也是罪”（《法集论》Dhammasaṅgaṇī 1336）——于如是所说诸罪中的善巧，即罪善巧(āpattikusalatā)。于从彼等罪出离的善巧，即出罪善巧(āpattivuṭṭhānakusalatā)。于诸等至的善巧，即等至善巧(samāpattikusalatā)，此乃辨知诸等至安止(appanā)之慧的同义词。于从诸等至出定的善巧，即出等至善巧(samāpattivuṭṭhānakusalatā)。于十八界的善巧，即界善巧(dhātukusalatā)。于作意彼等诸界的善巧，即作意善巧(manasikārakusalatā)。于眼处等的善巧，即处善巧(āyatanakusalatā)。于十二支缘起的善巧，即缘起善巧(paṭiccasamuppādakusalatā)。于各个处的善巧，即处善巧(ṭhānakusalatā)。‘处’(ṭhāna)被称为原因(kāraṇa)；因为结果依存于它而安住(tiṭṭhati)，所以被称为‘处’。于非处的善巧，即非处善巧(aṭṭhānakusalatā)。

124-134. Ujubhāvo ajjavo. Mudubhāvo maddavo. Adhivāsanasaṅkhāto khamanabhāvo khanti. Suratassa bhāvo soraccaṃ. Sammodakamudubhāvasaṅkhāto sakhilabhāvo sākhalyaṃ. Yathā parehi saddhiṃ attano chiddaṃ na hoti evaṃ dhammāmisehi paṭisantharaṇaṃ paṭisanthāro. Indriyasaṃvarabhedasaṅkhāto manacchaṭṭhesu indriyesu aguttadvārabhāvo indriyesu aguttadvāratā. Paṭiggahaṇaparibhogavasena bhojane mattaṃ ajānanabhāvo bhojane amattaññutā. Anantaraduko vuttapaṭipakkhanayena veditabbo. Sativippavāsasaṅkhāto muṭṭhassatibhāvo muṭṭhassaccaṃ. Asampajānabhāvo asampajaññaṃ. Saratīti sati. Sampajānātīti sampajaññaṃ. Appaṭisaṅkhāne akampanaṭṭhena paṭisaṅkhānasaṅkhātaṃ balaṃ paṭisaṅkhānabalaṃ. Vīriyasīsena satta bojjhaṅge bhāventassa uppannaṃ balaṃ bhāvanābalaṃ. Paccanīkadhamme sametīti samatho. Aniccādivasena vividhena ākārena passatīti vipassanā. Samathova taṃ ākāraṃ gahetvā puna pavattetabbassa samathassa nimittavasena samathanimittaṃ. Paggāhanimittepi eseva nayo. Sampayuttadhamme paggaṇhātīti paggāho. Na vikkhipatīti avikkhepo.

124-134. 正直的状态(ujubhāvo)，即是正直(ajjavo)。柔软的状态(mudubhāvo)，即是柔软(maddavo)。名为忍受的堪忍状态，即是忍耐(khanti)。善顺的状态，即是调柔(soraccaṃ)。名为和悦柔软的友善状态，即是友善(sākhalyaṃ)。如同与他人相处不显己过，如此以法与财物款待，即是款待(paṭisanthāro)。名为根律仪毁坏，即于意为第六的诸根中不守护其门，此为不护诸根(indriyesu aguttadvāratā)。摄取、受用食物不知节量，即是饮食不知量(bhojane amattaññutā)。其后的二法(anantaraduko)应通过已说之法的反面来理解。名为失念的忘念状态，即是忘念(muṭṭhassaccaṃ)。无正知的状态，即是无正知(asampajaññaṃ)。能忆念，故为念(sati)。能正知，故为正知(sampajaññaṃ)。名为思择的力量，因其于不思择时亦不动摇，故为思择力(paṭisaṅkhānabalaṃ)。以精进为首修习七觉支所生之力，即是修习力(bhāvanābalaṃ)。能平息敌对之法，故为止(samatho)。能以无常等种种行相观察，故为观(vipassanā)。止相(samathanimittaṃ)，即是止(samatho)本身，在执取了那个行相后，作为能令止再次生起的所缘。策励相(paggāhanimitta)也是同样的道理。能策励相应法，故为策励(paggāho)。能不散乱，故为不散乱(avikkhepo)。

135-142. Sīlavināsikā asaṃvarasaṅkhātā sīlassa vipatti sīlavipatti. Sammādiṭṭhivināsikā micchādiṭṭhisaṅkhātā diṭṭhiyā vipatti diṭṭhivipatti. Soraccameva [Pg.96] sīlassa sampādanato sīlaparipūraṇato sīlassa sampadāti sīlasampadā. Diṭṭhipāripūribhūtaṃ ñāṇaṃ diṭṭhiyā sampadāti diṭṭhisampadā. Visuddhibhāvaṃ sampattā sīlasaṅkhātā sīlassa visuddhi, sīlavisuddhi. Nibbānasaṅkhātaṃ visuddhiṃ pāpetuṃ samatthā, dassanasaṅkhātā, diṭṭhiyā visuddhi diṭṭhivisuddhi. Diṭṭhivisuddhi kho pana yathādiṭṭhissa ca padhānanti kammassakataññāṇādisaṅkhātā diṭṭhivisuddhi ceva yathādiṭṭhissa ca anurūpadiṭṭhissa kalyāṇadiṭṭhissa taṃsampayuttameva padhānaṃ. Saṃvegoti jātiādīni paṭicca uppannabhayasaṅkhātaṃ saṃvijjanaṃ. Saṃvejaniyaṭṭhānanti saṃvegajanakaṃ jātiādikāraṇaṃ. Saṃviggassa ca yonisopadhānanti evaṃ saṃvegajātassa upāyapadhānaṃ. Asantuṭṭhitā ca kusalesu dhammesūti kusaladhammapūraṇe asantuṭṭhibhāvo. Appaṭivānitā ca padhānasminti arahattaṃ apatvā padhānasmiṃ anivattanatā anosakkanatā. Vijānanato vijjā. Vimuccanato vimutti. Khaye ñāṇanti kilesakkhayakare ariyamagge ñāṇaṃ. Anuppāde ñāṇanti paṭisandhivasena anuppādabhūte taṃtaṃmaggavajjhakilesānaṃ anuppādapariyosāne uppanne ariyaphale ñāṇaṃ. Ayaṃ mātikāya anupubbapadavaṇṇanā.

135-142. 毁坏戒者，即名为不防护的戒之败坏，是为戒败坏。毁坏正见者，即名为邪见的见之败坏，是为见败坏。仅是柔和便能成就戒、圆满戒，是为戒成就。圆满见的智慧，是为见成就。已达清净状态的戒，是为戒清净。能够导向名为涅槃(Nibbāna)之清净的见，是为见清净。又，见清净及如实见者之精进，即名为业自作智等的见清净，以及与如实见者、随顺见者、善见者相应的精进。悚惧，即缘于生等而生起的名为怖畏的惊悚。悚惧处，即产生悚惧的生等原因。已生悚惧者的如理精进，即是如此生起悚惧者的方便精进。于诸善法不满足，即于圆满诸善法时不满足的状态。于精进不退转，即未达阿罗汉果(arahatta)前，于精进中不退转、不退却。因了知，故为明(vijjā)。因解脱，故为解脱(vimutti)。尽智(khaye ñāṇa)，即于能灭尽烦恼的圣道之智。无生智(anuppāde ñāṇa)，即于以结生方式不再生起、于彼彼道所断之烦恼不生为终结时所生起的圣果之智。此为《论母》(Mātikā)之次第句释义。

Dukamātikāpadavaṇṇanā niṭṭhitā.

《二法论母》句释义终。

Kāmāvacarakusalapadabhājanīyaṃ

欲界善法的分析

1. Idāni [Pg.97] yathānikkhittāya mātikāya saṅgahite dhamme pabhedato dassetuṃ katame dhammā kusalāti idaṃ padabhājanīyaṃ āraddhaṃ. Tattha yadetaṃ yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotīti paṭhamaṃ kāmāvacarakusalaṃ dassitaṃ, tassa tāva niddese dhammavavatthānavāro saṅgahavāro suññatavāroti tayo mahāvārā honti. Tesu dhammavavatthānavāro uddesaniddesavasena dvidhā ṭhito. Tesu uddesavārassa pucchā, samayaniddeso, dhammuddeso, appanāti cattāro paricchedā. Tesu ‘katame dhammā kusalā’ti ayaṃ pucchā nāma. ‘Yasmiṃ samaye kāmāvacaraṃ…pe… tasmiṃ samaye’ti ayaṃ samayaniddeso nāma. ‘Phasso hoti…pe… avikkhepo hotī’ti ayaṃ dhammuddeso nāma. ‘Ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ime dhammā kusalā’ti ayaṃ appanā nāma.

1. 如今，为依已安立的论母，分类开示所含摄的诸法，而开始了“哪些法是善法”的句分别。其中，最初开示的欲界善法是“于何时，欲界善心已生起”，在其解释(niddese)中，有法规定章(Dhammavavatthānavāra)、摄章(Saṅgahavāra)、空章(Suññatavāra)这三大章。其中，法规定章依标举(Uddesa)与解释(Niddesa)而分为二。其中，标举章有问(Pucchā)、时的解释(Samayaniddeso)、法的标举(Dhammuddeso)、委付(Appanā)这四个章。其中，“哪些法是善法”，这称为问。“于何时，欲界……乃至……于彼时”，这称为时的解释。“有触……乃至……有不散乱”，这称为法的标举。“又或于彼时，凡有其他任何缘生的无色法，此等法为善”，这称为委付。

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

如是，由四章构成的标举章，其第一问章中，“哪些法是善法”这一问，是为意欲讲述之问(kathetukamyatāpucchā)。问有五种：启发未见之问(adiṭṭhajotanāpucchā)、印证已见之问(diṭṭhasaṃsandanāpucchā)、断除疑惑之问(vimaticchedanāpucchā)、请求许可之问(anumatipucchā)、意欲讲述之问(kathetukamyatāpucchā)。它们的差别如下：

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

何为启发未见之问(adiṭṭhajotanāpucchā)？其相，通常是未知的、未见的、未称量的、未审察的、未显现的、未阐明的。为知彼、见彼、称量彼、审察彼、令彼显现、阐明彼而发问，此即启发未见之问。（《大义释》150；《小义释·富那咖童子问的解释》12）

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

何为见解比较问？本来其相已被了知、已见、已衡量、已审度、已明了、已阐明，他为了与其他智者比较而提问。此为见解比较问。（《大义释》150；《小义释·富那咖童子问的解释》12）

Katamā [Pg.98] vimaticchedanāpucchā? Pakatiyā saṃsayapakkhando hoti, vimatipakkhando dveḷhakajāto – ‘evaṃ nu kho, nanu kho, kiṃ nu kho, kathaṃ nu kho’ti. So vimaticchedanatthāya pañhaṃ pucchati. Ayaṃ vimaticchedanāpucchā (mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12).

何为断疑问？本来，他倾向于怀疑，倾向于困惑，犹豫不决——“是这样吗？不是这样吗？是什么呢？怎么样呢？”他为了断除疑惑而提问。此为断疑问。（《大义释》150；《小义释·富那咖童子问的解释》12）

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

何为征求同意问？世尊为了征得比丘们的同意而提问：“诸比丘，你们认为如何？色是常还是无常？”“世尊，是无常。”“凡是无常的，是苦还是乐？”“世尊，是苦。”“凡是无常、是苦、是变易法，还适合将其视为‘这是我的，我是此，这是我的我’吗？”“世尊，不适合。”此为征求同意问。（《相应部》3.79；《大品》21）

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

何为欲说问？世尊因欲开示而向比丘们提问：“诸比丘，有此四念处。是哪四种呢？”此为欲说问。（《长部》2.373）

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

于此，诸佛没有前三种提问。是何缘故？因为对诸佛而言，于三世中，没有任何有为法，或已解脱时间的无为法，是所谓未见、未知、未明、未衡量、未审度、未显了、未阐明者。是故，彼等没有“发明未见问”(adiṭṭhajotanāpucchā)。再者，凡为世尊以自智所洞彻者，此事无需与其他沙门、婆罗门、天、魔或梵天共同对证。是故，世尊没有“对证已见问”(diṭṭhasaṃsandanāpucchā)。又因世尊于一切法无疑念，已度越疑惑，已断除犹豫，是故，世尊没有“断除犹豫问”(vimaticchedanāpucchā)。然而，世尊有其余二问。于彼二问中，当知此为“欲说问”(kathetukamyatāpucchā)。

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

于此，以“哪些”(katame)一词，是为询问当指明之法。仅凭“法是善的”(dhammā kusalā)之言，实不能了知其“已作何，或正作何”。然若言“哪些”，则其所问之意即得明了。是故言：“以‘哪些’一词，是为询问当指明之法”。以“法是善的”二词，则开示了此问所问之法。彼二词之义，已于下文阐明。

Kasmā panettha mātikāyaṃ viya ‘kusalā dhammā’ti avatvā ‘dhammā kusalā’ti padānukkamo katoti? Pabhedato dhammānaṃ desanaṃ dīpetvā pabhedavantadassanatthaṃ. Imasmiñhi abhidhamme dhammāva desetabbā. Te ca kusalādīhi pabhedehi anekappabhedā. Tasmā dhammāyeva idha desetabbā[Pg.99]. Nāyaṃ vohāradesanā. Te ca anekappabhedato desetabbā, na dhammamattato. Pabhedato hi desanā ghanavinibbhogapaṭisambhidāñāṇāvahā hotīti ‘kusalā dhammā’ti evaṃ pabhedato dhammānaṃ desanaṃ dīpetvā, idāni ye tena pabhedena desetabbā dhammā te dassetuṃ, ayaṃ ‘katame dhammā kusalā’ti padānukkamo katoti veditabbo. Pabhedavantesu hi dassitesu pabhedo dassiyamāno yujjati suviññeyyo ca hotīti.

为何在此解释(niddesa)中，不像在总纲(mātikā)中那样说“诸善法”(kusalā dhammā)，而是作“诸法是善”(dhammā kusalā)这样的词序呢？是为了在依分类开示了诸法之后，再显示具有分类者。诚然，在此阿毗达摩(abhidhamma)中，只应宣说诸法。而彼等诸法，依善等分类，有多种类别。因此，此处只应宣说诸法。此非世俗言说之教。且应依多种分类来宣说，而非仅就法本身宣说。因为依分类而说，能引生破除密集之智与无碍解智。是故，（在总纲中）说了“诸善法”，如此依分类开示了诸法之后，现在，为了开示那些应以该分类来宣说的法，而作了“是哪些法为善？”(katame dhammā kusalā)这样的词序，应如是了知。因为在开示了具有分类者之后，再开示其分类，是适宜且易于了知的。

Idāni yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittanti. Ettha –

现在，于“于何时有欲界善心……”一句。于此——

Samaye niddisi cittaṃ, cittena samayaṃ muni;

Niyametvāna dīpetuṃ, dhamme tattha pabhedato.

圣者以心限定时，于时中阐明心；为依分类而开示，彼处之诸法。

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

诚然，世尊(bhagavā)在阐明“于何时有欲界善心……”时，即是于时中阐明心。是何缘故？因为以彼心来限定时，并在结尾处说“于其时”，如此限定了时之后，其次，纵然存在各种不同的时，然于心生起之时，即于其时有触，有受。如是，其义为：于彼为心所限定之时，为令了悟彼等因相续、聚合、作用、所缘之密集而难通达、具诸分类的触、受等法。

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

现在，对“于何时……”(yasmiṃ samaye)等句，此为逐 पद 释义(anupubbapadavaṇṇanā)。“于何”(yasmiṃ)一词，是不确定的处格指示。“时”(samaye)一词，是阐明那不确定所指者。至此，一个不确定的时已被指明。于此，“时”(samaya)一词——

Samavāye khaṇe kāle, samūhe hetu diṭṭhisu;

Paṭilābhe pahāne ca, paṭivedhe ca dissati.

和合、刹那、时，集聚、因、见；获得、舍断、通达，皆可见此词。

Tathā hissa ‘‘appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti (dī. ni. 1.447) evamādīsu samavāyo attho. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) khaṇo. ‘‘Uṇhasamayo pariḷāhasamayo’’tiādīsu (pāci. 358) kālo. ‘‘Mahāsamayo pavanasmi’’ntiādīsu samūho. ‘‘Samayopi kho te, bhaddāli, appaṭividdho ahosi [Pg.100] – bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati ‘bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’tiādīsu (ma. ni. 2.135) hetu. ‘‘Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’tiādīsu (ma. ni. 2.260) diṭṭhi.

因为如此，在“或许我们也能在明天适当的时候去拜访”（Dī.Nī. 1.447）等语句中，其义为和合（samavāyo）。在“诸比丘，只有一个刹那、一个时机适合修习梵行”（A.Nī. 8.29）等语句中，其义为刹那（khaṇo）。在“热时、暑时”（Pāci. 358）等语句中，其义为时（kālo）。在“大集会在林中”等语句中，其义为集聚（samūho）。在“跋陀利，你未通达此因：‘世尊住在舍卫城，世尊也会知道我：“有名叫跋陀利的比丘，于导师之教未能圆满修学。”’跋陀利，此因亦是你未通达的”（M.Nī. 2.135）等语句中，其义为因（hetu）。在“那时，优伽哈玛纳·沙门蒙迪迦子遍行者，住在茉莉夫人的园林中，一间位于亭度迦树林边、用以论议见解的单房茅棚里”（M.Nī. 2.260）等语句中，其义为见（diṭṭhi）。

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

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

“现法之义，以及来世之义；智者通达其义，故称贤者。”（Saṃ.Nī. 1.129）——

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

在上述等语句中，其义为获得（paṭilābho）。在“因正断我慢，已作苦之边际”（M.Nī. 1.28）等语句中，其义为舍断（pahānaṃ）。在“苦有逼迫义、有为义、热恼义、变易义、通达义”（Paṭi.Ma. 2.8）等语句中，其义为通达（paṭivedho）。像这样，在“samaya”的多种含义中——

Samavāyo khaṇo kālo, samūho hetuyeva ca;

Ete pañcapi viññeyyā, samayā idha viññunā.

和合、刹那、时，集聚以及因；智者于此应了知，此五者为“samaya”之义。

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

诚然，在“于何时生起欲界善……”这一善法章节中，于那九种‘samaya’义中，智者应了知此和合等五种‘samaya’义。

Tesu paccayasāmaggī, samavāyo khaṇo pana;

Ekova navamo ñeyyo, cakkāni caturopi vā.

于彼五义中，和合谓因缘和合；而刹那，应知为唯一的第九时机，或指全部四轮。

Yā hi esā sādhāraṇaphalanipphādakattena saṇṭhitā paccayānaṃ sāmaggī, sā idha samavāyoti ñātabbā. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’ti (a. ni. 8.29) evaṃ vutto pana navamova khaṇo eko khaṇoti veditabbo. Yāni vā panetāni ‘‘cattārimāni, bhikkhave, cakkāni yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’ti – ettha ‘patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā’ti (a. ni. 4.31) cattāri cakkāni vuttāni, etāni [Pg.101] vā ekajjhaṃ katvā okāsaṭṭhena khaṇoti veditabbāni. Tāni hi kusaluppattiyā okāsabhūtāni.

诚然，诸缘为成就共同之果而善住，其和合于此应知为俱会(samavāya)。又，如所说：“诸比丘，只有一个刹那、一个时机适合修梵行”，于此，应知第九刹那即是一刹那。又或者，如在“诸比丘，有此四轮，天人具足者，能转四轮”中所说的“住于适宜之地、亲近善士、自正立愿，以及往昔已作福业”此四轮，亦可将此等合为一体，以机会之义而应知为刹那。因为它们是善法生起的机会。

Evaṃ samavāyañca khaṇañca ñatvā itaresu –

如是了知俱会与刹那后，于其余的——

Taṃ taṃ upādāya paññatto, kālo vohāramattako;

Puñjo phassādidhammānaṃ, samūhoti vibhāvito.

依彼彼而施设，时唯是世俗名；触等诸法之积聚，被阐明为集。

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

诚然，如“心时、色时”等，是依此方式而说“法”；如“过去、未来”等，是依此方式而说“法行”；如“种子时、芽时”等，是依此方式而说“法次第”；如“生时、老时”等，是依此方式而说“法相”；如“受时、想时”等，是依此方式而说“法的作用”；如“沐浴时、饮用时”等，是依此方式而说“有情的作用”；如“行时、住时”等，是依此方式而说“威仪”；如“上午、傍晚、白昼、夜晚”等，是依此方式而说“日月等之运转”；如“半月、月”等，是依此方式而说“被称为昼夜等的时间积聚”——如是，依彼彼而施设者，名为“时”。然而，此“时”，因自性上不存在，应知其唯是施设。又，此触、受等诸法之积聚，于此被阐明为集(samūha)。如是，亦了知时与集后，至于其余的则——

Hetūti paccayovettha, tassa dvāravasena vā;

Anekabhāvo viññeyyo, paccayānaṃ vasena vā.

于此，因即是缘；应知其多样，或依于诸门，或依于诸缘。

Ettha hi paccayova hetu nāma, tassa dvārānaṃ vā paccayānaṃ vā vasena anekabhāvo veditabbo. Kathaṃ? Cakkhudvārādīsu hi uppajjamānānaṃ cakkhuviññāṇādīnaṃ cakkhurūpaālokamanasikārādayo paccayā, mahāpakaraṇe ca ‘‘hetupaccayo ārammaṇapaccayo’’tiādinā nayena catuvīsati paccayā vuttā. Tesu ṭhapetvā vipākapaccayañca pacchājātapaccayañca, sesā kusaladhammānaṃ paccayā hontiyeva. Te sabbepi idha hetūti adhippetā. Evamassa iminā dvāravasena vā paccayavasena vā anekabhāvo veditabbo[Pg.102]. Evamete samavāyādayo pañca atthā idha samayasaddena pariggahitāti veditabbā.

于此，缘即名为因，应知其多样，或依于诸门，或依于诸缘。如何？于眼门等处生起的眼识等，实以眼、色、光明、作意等为缘。又，于《大论》（Mahāpakaraṇa）中，以“因缘、所缘缘”等方式，已说二十四缘。于彼等中，除去异熟缘与后生缘，其余者皆为善法之缘。彼等一切，于此皆意为“因”。如是，应知其多样，或依此诸门，或依此诸缘。如是当知，于此，和合等五义，皆为‘samaya’一词所摄持。

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

“然则，为何于此等诸义中，不取任何一义，而作全数之摄取？”“乃为由各各之义而开示各各之特殊义。于此等中，名为‘和合’（samavāya）之samaya，显示（心之）生起乃由多因。由此，‘一因论’即被破除。又，所谓‘和合’，于成就共同之果时，乃是互相依赖。是故，此亦开示‘无有单一之作者’此义。因为，当有自性为因时，依赖他因即为不当。如是，通过开示无有任何单一之造作者，‘苦乐乃自所作’等（邪见）即被破除。”

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

于此，或有诘难(codanā)：“所说‘显示由多因生起’，此说不合理。”“为何？”“在不和合时为非因者，在和合时亦会成为非因故。”“诚然，一个盲人不能看时，一百个盲人也不能看。”“不，（此说）并非不合理。因为和合(sāmaggī)是以能成办共同之果的状态而安住，而非仅仅是众多（事物）的聚合。并且，盲人们的‘见’并非共同之果。”“为何？”“因为即使有一百个盲人，那‘见’也不存在故。然而，对眼等而言，那（见）是共同之果，因为当它们存在时，那（果）也存在故。并且，在不和合时为非因者，在和合时成为因，此乃成立。此（成为因之事），当通过‘不和合时无果’以及‘和合时有此果’来得知。诚然，当眼等有缺陷时，眼识等便不存在；当无缺陷时，便存在。这对世人而言是现见成立的。”以上，是先以名为‘和合’(samavāya)的‘时机’(samaya)所开显的义理。

Yo panesa aṭṭhahi akkhaṇehi parivajjito navamo khaṇo, patirūpadesavāsādiko ca catucakkasaṅkhāto okāsaṭṭhena khaṇo vutto, so manussattabuddhuppādasaddhammaṭṭhitiādikaṃ khaṇasāmaggiṃ vinā natthi. Manussattādīnañca kāṇakacchapopamādīhi (ma. ni. 3.252) dullabhabhāvo. Iti khaṇassa dullabhattā suṭṭhutaraṃ khaṇāyattaṃ lokuttaradhammānaṃ upakārabhūtaṃ kusalaṃ dullabhameva[Pg.103]. Evametesu khaṇasaṅkhāto samayo kusaluppattiyā dullabhabhāvaṃ dīpeti. Evaṃ dīpentena anena adhigatakhaṇānaṃ khaṇāyattasseva tassa kusalassa ananuṭṭhānena moghakhaṇaṃ kurumānānaṃ pamādavihāro paṭisedhito hoti. Ayaṃ khaṇasaṅkhātena samayena attho dīpito.

又，此远离八无暇(akkhaṇa)的第九种刹那(khaṇa)，以及由“处适宜地”等组成的、名为四轮(catucakka)的，以“机会”义而被称为“刹那”者，彼若无生而为人、佛陀出世、正法住世等刹那之和合，则不存在。并且，生而为人等，由盲龟之喻等（《中部》3.252）已说其为难得。如是，因刹那之难得，故更为依赖于刹那、且对出世间法有助益的善，实为难得。如是，在这些（时机）中，名为“刹那”的“时机”显示了善之生起的难得性。通过如此开显的此（时机），对于那些已得刹那，却不勤行那完全依赖于刹那的善法，从而使刹那空过的人，其放逸住即被遮止。这是以名为“刹那”的“时机”所开显的义理。

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

又，此善心生起的时刻是极其短暂的。其极度短暂，应当根据《相应部》中“诸比丘，犹如人之速，犹如日月之速，犹如于日月前奔行之诸天神之速，寿行(āyusaṅkhārā)的灭尽比它们还要迅速”这段经文的义注(aṭṭhakathā)来理解。于彼义注中说，色命根(rūpajīvitindriya)的时期是如此短暂。当现在色法住立时，于此期间有十六个心生起后坏灭。因此，它们时期的短暂，甚至无有譬喻。是故世尊说：“诸比丘，心之转变如此迅速，甚至难以作譬喻。”如此，在诸义中，名为“时”的剎那(samayo)，显示了善心生起时刻的极度短暂。如此显示，即是给予了这样的教诫：由于时期极度短暂，此心难以被彻知，犹如藉由闪电之光贯穿珍珠，是故于彻知此心上，应作大精勤与恭敬。此即是以名为“时”的剎那所显示的义理。

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

再者，名为“众(samūha)”的剎那(samayo)，显示了众多法的俱时生起。实因触(phassa)等诸法的积聚，被称为“众”。于彼众中生起的心，是与彼等诸法俱时生起的，如是即显示了众多法的俱时生起。如此显示，即否定了仅一法之生起。此即是以名为“众”的剎那所显示的义理。

Hetusaṅkhāto pana samayo parāyattavuttitaṃ dīpeti. ‘Yasmiṃ samaye’ti hi padassa yasmā ‘yasmiṃ hetumhi sati’ uppannaṃ hotīti ayamattho, tasmā ‘hetumhi sati’ pavattito parāyattavuttitā dīpitā. Evaṃ [Pg.104] dīpentena cānena dhammānaṃ savasavattitābhimāno paṭisedhito hoti. Ayaṃ hetusaṅkhātena samayena attho dīpito.

再者，名为“因”(hetu)的samaya显示了依他而有。因为“于某时”(yasmiṃ samaye)此句，其义为“于某因存在时”而生起，是故，由“因存在时”而发生，即显示了依他而有。如此显示，此（samaya）亦否定了诸法自主的我慢。此即由名为“因”的samaya所显示的意义。

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

于此，就“于某时”(yasmiṃ samaye)而言，若依名为“时”(kāla)的samaya，其义为“于何时”(yasmiṃ kāle)；若依名为“集”(samūha)的samaya，其义为“于何集”(yasmiṃ samūhe)。对于名为“刹那”(khaṇa)、“和合”(samavāya)、“因”(hetu)的诸samaya，则应知此义：“于某刹那存在时，于某和合(sāmaggī)存在时，或于某因存在时，欲界善心生起，就在彼存在时，触等亦（生起）”。须知，名为“时”的samaya与名为“集”的samaya是处所(adhikaraṇa)。因为是彼处所说诸法的处所，是故，在此是依处所义而用处格(bhumma)。而由名为“刹那”、“和合”、“因”的samaya之存在，标识了彼等（触等）之存在，是故，在此是依“由有表有”(bhāvenabhāvalakkhaṇa)之义而用处格。

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

“欲界”(Kāmāvacara)是指包含在以“诸法为何是欲界？下自无间地狱，上至他化自在天为界限”等（《法集论》Dhammasaṅgaṇī 1287）方式所说的欲界诸法之中。于此，其词义是——概括而言，有两种欲(kāma)：事欲(vatthukāma)与烦恼欲(kilesakāma)。其中，烦恼欲依其义即是欲贪(chandarāga)，事欲则是三界之轮回。于此，烦恼欲因其“欲求”(kāmeti)，故称为“欲”；而另一种（事欲）则因其“被欲求”(kāmiyati)，故称为“欲”。再者，这两种欲依其发生而行渡的区域，依四恶趣、人，以及六欲天而有十一类区域。欲于此行渡，故称“欲界”(kāmāvacara)，如同“持械者所行处”(sasatthāvacaro)。诚然，譬如在有持械之人行渡的区域，即使有其他二足、四足者行渡，但因那区域是以他们（持械者）为标记，故只称为“持械者所行处”；同样地，在此（十一类区域）中，即使有其他色界等法行渡，但因这区域是以那些欲为标记，故只称为“欲界”。此（欲界），如同“色有”(rūpabhava)省略后分词而只称为“色”(rūpa)；同样地，（“欲界”）也省略后分词而只称为“欲”。如是，此心于此算为十一区域的欲中行渡，故称“欲界”。

Kiñcāpi hi etaṃ rūpārūpabhavesupi avacarati, yathā pana saṅgāme avacaraṇato saṅgāmāvacaroti laddhanāmako nāgo nagare carantopi ‘saṅgāmāvacaro’tveva vuccati, thalajalacarā ca pāṇā athale [Pg.105] ajale ca ṭhitāpi ‘thalacarā jalacarā’tveva vuccanti, evamidaṃ aññattha avacarantampi kāmāvacaramevāti veditabbaṃ. Ārammaṇakaraṇavasena vā ettha kāmo avacaratītipi kāmāvacaraṃ. Kāmañcesa rūpārūpāvacaresupi avacarati, yathā pana vadatīti ‘vaccho’, mahiyaṃ setīti ‘mahiṃso’ti vutte, na sattā yattakā vadanti, mahiyaṃ vā senti sabbesaṃ taṃ nāmaṃ hoti, evaṃsampadamidaṃ veditabbaṃ. Apica kāmabhavasaṅkhāte kāme paṭisandhiṃ avacāretītipi kāmāvacaraṃ.

诚然，此心虽亦行于色有(rūpabhava)与无色有(arūpabhava)中，但譬如战象(nāga)因行于战场而得名“战场行者”(saṅgāmāvacara)，则纵使于城中行走，亦被称为“战场行者”；又如陆行与水行有情，纵使（陆行者）处于水中或（水行者）处于陆上，亦被称为“陆行者”与“水行者”。如是当知，此心纵使行于他处，亦唯名“欲界”。又或者，以取所缘故，欲(kāma)于此心中行，故亦名“欲界”。此欲虽亦行于色界与无色界心中，但譬如说：“因其鸣叫(vadati)，故为牛犊(vaccho)”；“因其卧于地(mahiyaṃ seti)，故为水牛(mahiṃso)”，并非所有鸣叫或卧于地上的有情皆得此名。此中道理，当如是知之。再者，因此心能令结生(paṭisandhi)行于名为欲有(kāmabhava)之欲中，故亦名“欲界”。

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

善(kusala)者，以有动摇、毁坏可鄙之法等义，故名为善。再者，善亦有无病义(ārogyaṭṭha)、无过失义(anavajjaṭṭha)与由善巧所生义(kosallasambhūtaṭṭha)。譬如于“尊者，您安好否？”一句中，就色身(rūpakāya)而言，以无病恼(anāturatā)、无羸弱(agelañña)、无疾患(nibyādhitā)之无病义而说为善。同理，于无色法(arūpadhamma)中，亦当知晓，因无烦恼之病恼、烦恼之羸弱与烦恼之疾患，故为无病义之善。又，因无烦恼之过(kilesavajja)、烦恼之过患(kilesadosa)与烦恼之烧燃(kilesadaratha)，故为无过失义之善。智慧(paññā)称为善巧(kosalla)；因由善巧所生，故为由善巧所生义之善。

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

“‘与智相应’(ñāṇasampayutta)暂且如是；‘与智不相应’(ñāṇavippayutta)又如何呢？那也依循俗称(ruḷhīsadda)而为善。譬如，虽非以棕榈叶(tālapaṇṇa)所制，而是以编织物等所制成，因其形相相似，依循俗称亦被称为‘棕榈扇’(tālavaṇṭa)；如是，‘与智不相应’亦应知其为善。然而，从究竟意义上说(nippariyāya)，‘与智相应’以无病之义、无过失之义、由善巧所生之义，由此三义而得‘善’之名；‘与智不相应’则仅具二义。如是，凡依《本生》(Jātaka)之理趣、《婆醯帝迦经》(Bāhitikasutta)之理趣或阿毗达摩(Abhidhamma)之理趣所说之善，其全部都以这三种意义在此心中获得。”

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

此善法，以无过失与乐异熟为相，以摧毁不善为味，以清净为现起，以如理作意为足处。或因其对治有过失法，故善法以无过失为相，以清净的状态为味，以可喜之异熟为现起，足处如前所说。于相等等法义中，诸法之自性相或共通相，名为“相”。所作或成就，名为“味”。现起之行相或果，名为“现起”。近因，名为“足处”。如是，于任何处宣说相等等时，皆应以此理趣了知其差别。

Cittanti [Pg.106] ārammaṇaṃ cintetīti cittaṃ; vijānātīti attho. Yasmā vā ‘citta’nti sabbacittasādhāraṇo esa saddo, tasmā yadettha lokiyakusalākusalakiriyacittaṃ, taṃ javanavīthivasena attano santānaṃ cinotīti cittaṃ. Vipākaṃ kammakilesehi citanti cittaṃ. Apica sabbampi yathānurūpato cittatāya cittaṃ. Cittakaraṇatāya cittanti evampettha attho veditabbo. Tattha yasmā aññadeva sarāgaṃ cittaṃ, aññaṃ sadosaṃ, aññaṃ samohaṃ; aññaṃ kāmāvacaraṃ, aññaṃ rūpāvacarādibhedaṃ; aññaṃ rūpārammaṇaṃ, aññaṃ saddādiārammaṇaṃ; rūpārammaṇesu cāpi aññaṃ nīlārammaṇaṃ, aññaṃ pītādiārammaṇaṃ; saddādiārammaṇesupi eseva nayo; sabbesupi cetesu aññaṃ hīnaṃ aññaṃ majjhimaṃ aññaṃ paṇītaṃ; hīnādīsupi aññaṃ chandādhipateyyaṃ, aññaṃ vīriyādhipateyyaṃ aññaṃ cittādhipateyyaṃ, aññaṃ vīmaṃsādhipateyyaṃ, tasmā assa imesaṃ sampayuttabhūmiārammaṇahīnamajjhimapaṇītādhipatīnaṃ vasena cittatā veditabbā. Kāmañcettha ekameva evaṃ cittaṃ na hoti, cittānaṃ pana antogadhattā etesu yaṃkiñci ekampi cittatāya cittanti vattuṃ vaṭṭati. Evaṃ tāva cittatāya cittaṃ.

心者，因其认知所缘，故名为心；此中认知，即是了知之义。或又，因“心”此词为一切心所共称，是故，于此，凡世间之善、不善、唯作心，其依速行过程积集自身之相续，故名为心。又，异熟由业与烦恼所积集，故名为心。再者，一切心亦因其相应之多样性而名为心，因其造作多样而名为心，于此亦应如是了知其义。此中，有贪心为一类，有瞋心为另一类，有痴心又为一类；欲界心为一类，色界等不同之心为另一类；缘色所缘之心为一类，缘声等所缘之心为另一类；于缘色所缘之心中，缘青色所缘之心为一类，缘黄色等所缘之心为另一类；于缘声等所缘之心中，亦复如是；于所有此等心中，下等心为一类，中等心为另一类，上等心又为一类；于下等等心中，欲增上心为一类，精进增上心为另一类，心增上心为另一类，审察增上心又为一类。是故，当知此心，乃依此等相应法、界、所缘、下中上、以及增上等力而有多样性。诚然，于此，无有任何一心能如是（具足一切）多样，然因其含摄于多样之心（的范畴）中，故于此等心中，任何一者，皆可因其多样性而名为心。如是，首先是依多样性而名为心。

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

为何说“心”是因为其能造作多彩事物呢？在世间，实无任何事物比多彩的画作更加多彩。于其中，名为“行”(caraṇa)的画作更是极其多彩。当画家们创作它时，会生起“此处应造作如此种种的形色”这样的心想。由该心想，生起执笔、上色、抛光、点缀等能完成（形色）的心之作业，于是，在名为“行”的多彩画作中，便完成某个特别多彩的形色。其后，又思惟：“此形色之上应有此物，其下应有此物，两侧应有此物。”如其所思惟的次第，完成其余多彩的形色。如此，世间任何特别多彩的技艺，皆由心所造作。如此，由于这造作的多彩性，那能完成各个多彩画作的心，也同样是多彩的。又或者，因为所构想的一切无法毫无遗漏地完成，所以心比那画作更加多彩。因此世尊说：

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

“诸比丘，你们见过名为‘行’(caraṇa)的多彩画作吗？”“是的，尊者。”“诸比丘，那名为‘行’的多彩画作，也是由心所构想的。诸比丘，心实比那多彩的‘行’画作更加多彩。”

Tathā [Pg.107] yadetaṃ devamanussanirayatiracchānabhedāsu gatīsu kammaliṅgasaññāvohārādibhedaṃ ajjhattikaṃ cittaṃ tampi cittakatameva. Kāyakammādibhedañhi dānasīlavihiṃsāsāṭheyyādinayappavattaṃ kusalākusalakammaṃ cittanipphāditaṃ kammanānattaṃ. Kammanānatteneva ca tāsu tāsu gatīsu hatthapādakaṇṇaudaragīvāmukhādisaṇṭhānabhinnaṃ liṅganānattaṃ. Liṅganānattato yathāgahitasaṇṭhānavasena ‘ayaṃ itthī ayaṃ puriso’ti uppajjamānāya saññāya saññānānattaṃ. Saññānānattato saññānurūpena ‘itthī’ti vā ‘puriso’ti vā voharantānaṃ vohāranānattaṃ. Vohāranānattavasena pana yasmā ‘itthī bhavissāmi puriso bhavissāmi, khattiyo bhavissāmi brāhmaṇo bhavissāmī’ti evaṃ tassa tassa attabhāvassa janakaṃ kammaṃ karīyati, tasmā vohāranānattato kammanānattaṃ. Taṃ panetaṃ kammanānattaṃ yathāpatthitaṃ bhavaṃ nibbattentaṃ yasmā gativasena nibbatteti tasmā kammanānattato gatinānattaṃ. Kammanānatteneva ca tesaṃ tesaṃ sattānaṃ tassā tassā gatiyā apādakadvipādakāditā, tassā tassā upapattiyā uccanīcāditā, tasmiṃ tasmiṃ attabhāve suvaṇṇadubbaṇṇāditā, lokadhammesu lābhālābhāditā ca paññāyati. Tasmā sabbametaṃ devamanussanirayatiracchānabhedāsu gatīsu kammaliṅgasaññāvohārādibhedaṃ ajjhattikaṃ cittaṃ citteneva katanti veditabbaṃ. Svāyamattho imassa saṅgītianāruḷhassa suttassa vasena veditabbo. Vuttañhetaṃ –

同样，在天、人、地狱、畜生等趣中，由业、形相、想、称说等差异所构成的内在种种差别，也是由心所造作的。诚然，有身业等差别，如布施、持戒、伤害、欺诈等行，此善、不善业是由心所产生的，此即业的种种差别。正是由于业的种种差别，在种种趣中，才有手、足、耳、腹、颈、面等形相的差异，此即形相的种种差别。由于形相的种种差别，依所执取的形相而生起“这是女人”、“这是男人”之想，此即想的种种差别。由于想的种种差别，人们依循于想而称说“女人”或“男人”，此即称说的种种差别。再者，由于称说的种种差别，人们生起“愿我成为女人”、“愿我成为男人”、“愿我成为刹帝利”、“愿我成为婆罗门”等愿望，从而造作能产生各种自体(attabhāva)的业，因此，由称说的种种差别而有业的种种差别。而此业的种种差别，在产生所期望的生存时，由于是依趣而产生，是故由业的种种差别而有诸趣的种种差别。正是由于业的种种差别，各种众生在各自的趣中，才呈现出无足、二足等形态；在各自的投生中，呈现出高贵、低贱等状态；在各自的自体中，呈现出美貌、丑陋等样貌；在世间法(lokadhamma)中，呈现出获得、失去等情况。因此，应当知道，在天、人、地狱、畜生等趣中，所有这一切由业、形相、想、称说等差异所构成的内在种种差别，完全是由心所造作的。这个含义应当根据未被结集的经文来理解。正如所说——

‘‘Kammanānattaputhuttappabhedavavatthānavasena liṅganānattaputhuttappabhedavavatthānaṃ bhavati, liṅganānattaputhuttappabhedavavatthānavasena saññānānattaputhuttappabhedavavatthānaṃ bhavati, saññānānattaputhuttappabhedavavatthānavasena vohāranānattaputhuttappabhedavavatthānaṃ bhavati, vohāranānattaputhuttappabhedavavatthānavasena kammanānattaputhuttappabhedavavatthānaṃ bhavati. Kammanānākaraṇaṃ paṭicca sattānaṃ gatiyā nānākaraṇaṃ paññāyati – apadā dvipadā catuppadā bahuppadā, rūpino arūpino, saññino asaññino nevasaññīnāsaññino. Kammanānākaraṇaṃ paṭicca sattānaṃ upapattiyā nānākaraṇaṃ paññāyati – uccanīcatā hīnapaṇītatā sugataduggatatā. Kammanānākaraṇaṃ [Pg.108] paṭicca sattānaṃ attabhāve nānākaraṇaṃ paññāyati – suvaṇṇadubbaṇṇatā sujātadujjātatā susaṇṭhitadussaṇṭhitatā. Kammanānākaraṇaṃ paṭicca sattānaṃ lokadhamme nānākaraṇaṃ paññāyati – lābhālābhe yasāyase nindāpasaṃsāyaṃ sukhadukkhe’’ti.

依于业的种种不同之确立，而有相的种种不同之确立；依于相的种种不同之确立，而有想的种种不同之确立；依于想的种种不同之确立，而有言说的种种不同之确立；依于言说的种种不同之确立，而有业的种种不同之确立。缘于业的种种差别，众生趣的种种差别得以了知——无足者、二足者、四足者、多足者，有色者、无色者，有想者、无想者、非想非非想者。缘于业的种种差别，众生受生的种种差别得以了知——高下、下劣与胜妙、善趣与恶趣。缘于业的种种差别，众生自体的种种差别得以了知——美色与恶色、善生与恶生、形态匀称与不匀称。缘于业的种种差别，众生世间法的种种差别得以了知——得与失、声誉与不誉、毁与誉、乐与苦。

Aparampi vuttaṃ –

复有说言：

Kammato liṅgato ceva, liṅgasaññā pavattare;

Saññāto bhedaṃ gacchanti, itthāyaṃ purisoti vā.

从业及形相，生起形相想；由想而有别，谓“此是女”或“此是男”。

‘‘Kammunā vattate loko, kammunā vattate pajā;

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

su. ni. 659);

世界依业转，众生随业迁；众生为业缚，如行车之轴辖。

Kammena kittiṃ labhate pasaṃsaṃ,Kammena jāniñca vadhañca bandhaṃ;

Taṃ kammanānākaraṇaṃ viditvā,Kasmā vade natthi kammanti loke. (kathā. 785);

因业扬名受赞叹，因业刑罚枷锁缠。既知业果各殊异，何故说世间无业？

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

“摩纳婆，众生是业的所有者，是业的继承者，业为生因，业为亲族，业为依靠；业使众生有差别，即有下劣与胜妙之分。”

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

如是，亦应由这所作之事的奇特性，了知心的奇特性。诚然，这一切奇特之事，皆唯由心所造。再者，由于未得机会之心，或于余缘有缺之心，不造作某些奇特之事，故心实比那由心所造的内在奇特之事更为奇特。是故，世尊说：

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

“诸比丘，我不见任何其他一类有情，能如畜生趣的有情这般奇特。诸比丘，彼等畜生趣的有情，亦是由心所彩画。然而，诸比丘，心实比彼等畜生趣的有情更为奇特。”

Uppannaṃ hotīti ettha vattamānabhūtāpagatokāsakatabhūmiladdhavasena uppannaṃ nāma anekappabhedaṃ. Tattha sabbampi uppādajarābhaṅgasamaṅgīsaṅkhātaṃ vattamānuppannaṃ nāma. Ārammaṇarasaṃ anubhavitvā niruddhaṃ, anubhūtāpagatasaṅkhātaṃ kusalākusalaṃ[Pg.109], uppādādittayaṃ anuppatvā niruddhaṃ, bhūtāpagatasaṅkhātaṃ, sesasaṅkhatañca bhūtāpagatuppannaṃ nāma. ‘‘Yānissa tāni pubbe katāni kammānī’’ti (ma. ni. 3.248) evamādinā nayena vuttaṃ kammaṃ atītampi samānaṃ, aññaṃ vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā, tathā katokāsañca vipākaṃ anuppannampi samānaṃ evaṃ kate okāse ekantena uppajjanato okāsakatuppannaṃ nāma. Tāsu tāsu bhūmīsu asamūhataṃ akusalaṃ bhūmiladdhuppannaṃ nāma. Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. Bhūmīti vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. Bhūmiladdhaṃ nāma tesu khandhesu uppattārahaṃ kilesajātaṃ. Tena hesā bhūmi laddhā nāma hoti, tasmā bhūmiladdhanti vuccati. Evametesu catūsu uppannesu idha ‘vattamānuppannaṃ’ adhippetaṃ.

于“已生”（uppannaṃ hoti）此句中，所谓“已生”，依现行、已成已离、已作机会、已得地而有多种差别。于此，一切被称为具足生、老、灭（三相）者，名为“现行生”。已感受所缘之味而灭、被称为“已感受已离”的善与不善法，以及已次第经历生等三时而灭、被称为“已成已离”的其余有为法，名为“已成已离生”。如经言：“彼于往昔所造之业……”（《中部》3.248），所说之业虽是过去，然因其能阻止他异熟，为自异熟造作机会而住立；又，已得机会之异熟，虽尚未生，然因机会已造，必定会生，故名为“已作机会生”。于彼彼地中，未被（道）根除之不善法，名为“已得地生”。于此，应知“地”（bhūmi）与“得地”（bhūmiladdha）之差别。所谓“地”，即作为观（vipassanā）所缘的三界五取蕴。所谓“得地”，即于彼等蕴中当生之烦恼类。诚然，因（烦恼）已获得此地，故称“得地”。如是，于此四种“已生”中，此处意指“现行生”。

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

于此，词义为：从前际之终向上，朝向生起等而去，故名“已生”(uppanna)。“已生”一词，可见于“已过去”、“已获得”、“已升起”、“未镇伏”、“未断除”、“已至三时”等多种意义中。此词于“诸比丘，其时，拘留孙(Kakusandha)世尊、阿罗汉、正等觉者出现于世间”（《相应部》2.143）中，为“已过去”义；于“具寿阿难(Ānanda)获得了多余的衣”（《波罗夷》461）中，为“已获得”义；于“诸比丘，譬如升起的大云，大风于中途便使其消散”（《相应部》5.157）中，为“已升起”义；于“已生的行欲之心难以调伏”（《增支部》5.160；《分别论》325）及“使已生起的恶不善法当下消散”（《波罗夷》165）中，为“未镇伏”义；于“修习、多修习八支圣道，使已生起的恶不善法当下于中途便消散”（《相应部》5.156-157）中，为“未断除”义；于“正在生起的即是已生的吗？是的”（《双论》2.心双论.81）中，为“已至三时”义。此词于此处亦应解为“已至三时”。是故，于“已生”(uppannaṃ hoti)中，意为“已至三时”、“现在”、“现前”。此为简义。

Cittaṃ uppannaṃ hotīti cetaṃ desanāsīsameva. Na pana cittaṃ ekakameva uppajjati. Tasmā yathā rājā āgatoti vutte na parisaṃ pahāya ekakova āgato, rājaparisāya pana saddhiṃyeva āgatoti paññāyati[Pg.110], evamidampi paropaṇṇāsakusaladhammehi saddhiṃyeva uppannanti veditabbaṃ. Pubbaṅgamaṭṭhena pana ‘‘cittaṃ uppannaṃ hoti’’cceva vuttaṃ.

“心已生起”此言，仅为教法之首。实则心非单独生起。是故，譬如言“王来”时，可知其并非舍弃随从而独来，实与王之随从偕来；同理，当知此心亦与五十余种善法一同生起。然以其前行之义，故仅言“心已生起”。

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

确实，就世间法而言，心为首长，心为主导，心为前导。就出世间法而言，慧为首长，慧为主导，慧为前导。是故，世尊就律的教法提问时，不问：“你是何触？你是何受？你是何想？你是何思？”而是以心为主导而问：“比丘，你是何心？”当被回答：“世尊，我无盗心。”时，祂不说“无盗触者无罪”等，而说：“比丘，无盗心者无罪。”

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

不仅就律的教法，在教导其他世间教法时，亦是以心为主导而教导。如所说：“诸比丘，凡为不善、属不善分、归不善品之法，彼等一切皆以心为前导。于彼等诸法中，心最先升起。”（增支部1.56）

‘‘Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

Manasā ce paduṭṭhena, bhāsati vā karoti vā;

Tato naṃ dukkhamanveti, cakkaṃva vahato padaṃ.

诸法意先导，意主意造作。若以染污意，或语或行业，是则苦随彼，如轮随兽足。

‘‘Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

Manasā ce pasannena, bhāsati vā karoti vā;

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

诸法意先导，意主意造作。若以清净意，或语或行业，是则乐随彼，如影之不离。（法句经 1, 2）

‘‘Cittena nīyati loko, cittena parikassati;

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

世间为心所引导，为心所牵引；心此一法，一切皆受其支配。（相应部 1.62）

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

诸比丘，众生因心的杂染而杂染，因心的清净而清净。（相应部 3.100）

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

诸比丘，此心是光明的，然为外来杂染所染污。（增支部 1.49）

‘‘Citte[Pg.111], gahapati, arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti; citte, gahapati, rakkhite…pe… citte, gahapati, byāpanne…pe… citte, gahapati, abyāpanne…pe… citte, gahapati, avassute…pe… citte, gahapati, anavassute kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hotī’’ti (a. ni. 3.110).

“居士，心未被守护时，身业也未被守护，语业也未被守护，意业也未被守护；居士，心被守护时……（中略）……居士，心被败坏时……（中略）……居士，心未被败坏时……（中略）……居士，心有漏时……（中略）……居士，心无漏时，身业也无漏，语业也无漏，意业也无漏。”

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

如是，于世间法，心为首要，心为主导，心为先行，当如是知。又，当知于此等经中，为守护诸经故，非取一、二经，而是全部引用。

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

又，询问出世间法时，不问：“你证得何等触、何等受、何等想、何等思、何等心？”而是以慧为首要、以慧为主导而问：“比丘，你证得何等慧？是初道慧，还是第二……（中略）……第三……（中略）……第四道慧？”以慧为首的一切善法，皆不退失。又，慧有何义？“诸比丘，有慧的圣弟子，随顺于彼慧，信得安住，精进得安住，念得安住，定得安住。”于此当见此等经文。如是，于出世间法，当知慧为首要，慧为主导，慧为先行。而此是世间教法，是故以心为主导而开示，故说“心已生起”。

Somanassasahagatanti sātamadhuravedayitasaṅkhātena somanassena saha ekuppādādibhāvaṃ gataṃ. Ayaṃ pana ‘sahagata’-saddo tabbhāve vokiṇṇe nissaye ārammaṇe saṃsaṭṭheti imesu atthesu dissati. Tattha ‘‘yāyaṃ taṇhā ponobbhavikā nandirāgasahagatā’’ti (vibha. 203) tabbhāve veditabbo; nandirāgabhūtāti attho. ‘‘Yā, bhikkhave, vīmaṃsā kosajjasahagatā kosajjasampayuttā’’ti (saṃ. ni. 5.832) vokiṇṇe veditabbo; antarantarā uppajjamānena kosajjena vokiṇṇāti ayamettha attho. ‘‘Aṭṭhikasaññāsahagataṃ [Pg.112] satisambojjhaṅgaṃ bhāvetī’’ti (saṃ. ni. 5.238) nissaye veditabbo; aṭṭhikasaññaṃ nissāya aṭṭhikasaññaṃ bhāvetvā paṭiladdhanti attho. ‘‘Lābhī hoti rūpasahagatānaṃ vā samāpattīnaṃ arūpasahagatānaṃ vā’’ti (pu. pa. 3-5) ārammaṇe; veditabbo rūpārūpārammaṇānanti attho. ‘‘Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayutta’’nti (vibha. 578) saṃsaṭṭhe. Imasmimpi pade ayamevattho adhippeto. Somanassasaṃsaṭṭhañhi idha somanassasahagatanti vuttaṃ.

所谓“悦俱行”（Somanassasahagata），是指与被称为甘美愉悦之受的“悦”一同达到俱生等的状态。此“俱行”（sahagata）一词，可见于“同一性”、“混杂”、“依止”、“所缘”、“相杂”等义。于此：如“此乃引生后有、与喜贪俱行之爱”（《分别论》Vibhaṅga 203）中，应理解为“同一性”义，义即“即是喜贪”。如“诸比丘，有与懈怠俱行、与懈怠相应之审察”（《相应部》Saṃyutta Nikāya 5.832）中，应理解为“混杂”义，此中义即“被间或生起的懈怠所混杂”。如“修习与骨想俱行之念觉支”（《相应部》Saṃyutta Nikāya 5.238）中，应理解为“依止”义，义即“依止骨想、修习骨想而得”。如“得证与色俱行或与无色俱行之等至”（《人施设论》Puggalapaññatti 3-5）中，应理解为“所缘”义，义即“以色或无色为所缘”。如“此乐与此喜俱行，是俱生、相杂、相应的”（《分别论》Vibhaṅga 578）中，则为“相杂”义。于此（悦俱行）句中，亦意指此“相杂”义。此中，与悦相杂者，实谓之“悦俱行”。

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

“相杂”(saṃsaṭṭha)一词也用于相似、染着、结交、俱生等多种含义中。例如，在“舍离瘦马与肥马，以相似之马轭之”中，用于“相似”义；在“尊女们，你们混杂而住”中，用于“染着”义；在“与在家人混杂而住”中，用于“结交”义；在“此乐与此喜俱行、俱生、相杂、相应”中，用于“俱生”义。于此，亦意为“俱生”。其中，所谓“俱行”，无非俱生、相杂、相应。而“俱生”，则或为相杂、相应，或不为相杂、相应。因为在色法与无色法一同生起时，色法与无色法是俱生，而非相杂、非相应；同样，无色法与色法，以及色法与色法也是如此。但无色法与无色法，则必定是俱行、俱生、相杂、相应。鉴于此，而说“与喜俱行”。

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

“与智相应”(ñāṇasampayutta)者，谓与智相应，义为以同生等方式而相应。于此所应说者，已在《论母释义》的“受三法”中，依既说之理而说。是故，当知依“同生、同灭、同所依、同所缘”此等相，即为“相应”。此为最胜之解释。然于无色界，无“同所依”亦可得相应。

Ettāvatā kiṃ kathitaṃ? Kāmāvacarakusalesu somanassasahagataṃ tihetukaṃ ñāṇasampayuttaṃ asaṅkhārikaṃ mahācittaṃ kathitaṃ. ‘‘Katame dhammā kusalā’’ti hi aniyamitapucchāya catubhūmakakusalaṃ gahitaṃ. ‘Kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’ti vacanena pana tebhūmakaṃ kusalaṃ [Pg.113] pariccajitvā, aṭṭhavidhaṃ kāmāvacarakusalameva gahitaṃ. ‘Somanassasahagata’nti vacanena tato catubbidhaṃ upekkhāsahagataṃ pariccajitvā catubbidhaṃ somanassasahagatameva gahitaṃ. ‘Ñāṇasampayutta’nti vacanena tato duvidhaṃ ñāṇavippayuttaṃ pariccajitvā dve ñāṇasampayuttāneva gahitāni. Asaṅkhārikabhāvo pana anābhaṭṭhatāyeva na gahito. Kiñcāpi na gahito, parato pana ‘sasaṅkhārenā’ti vacanato idha ‘asaṅkhārenā’ti avuttepi asaṅkhārikabhāvo veditabbo. Sammāsambuddho hi āditova idaṃ mahācittaṃ bhājetvā dassetuṃ niyametvāva imaṃ desanaṃ ārabhīti evamettha sanniṭṭhānaṃ katanti veditabbaṃ.

至此宣说了什么？于诸欲界善心中，已宣说喜俱行、三因、智相应、无行的广大心。实则，由“何等为善法？”此一不限定的提问，而含摄了四地之善法。复次，以“欲界善心已生起”一语，则舍离三地之善法，而唯取八种欲界善心。以“喜俱行”一语，则于其中舍离四种舍俱行心，而唯取四种喜俱行心。以“智相应”一语，则于其中舍离二种智不相应心，而唯取二种智相应心。至于无行（asaṅkhārika）的状态，则正因其未被提及，故未在（论典中）被采用。虽然未被采用，但因后文宣说了“有行”（sasaṅkhārena），故即使此处未说“无行”（asaṅkhārena），也应了知其为无行的状态。实则，正等觉者从一开始就已预先设定要分别开示此广大心，然后才开始此教说。因此应了知，于此（义注）中作了如是决断。

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

现在，为从所缘方面开示彼心，而说“色所缘”等语。诚然，世尊开示名法时，或依于依处而开示，或依于所缘而开示，或依于依处与所缘而开示，或依于其自性而开示。于“眼触……乃至意触；眼触所生受……乃至意触所生受；眼识……乃至意识”等中，即是依于依处开示名法。于“色想……乃至法想；色思……乃至法思”等中，是依于所缘而开示。于“缘眼与色而眼识生起，三者和合为触……乃至缘意与法而意识生起，三者和合为触”等中，是依于依处与所缘而开示。于“诸比丘，缘无明而有行，缘行而有识”等中，是依于自性开示名法。于此处，则是依于所缘而开示，故说“色所缘”等。

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

于此，由四因所生、通于三世之色，即是色所缘。由二因所生、通于三世之声，即是声所缘。由四因所生、通于三世之香，即是香所缘。由四因所生、通于三世之味，即是味所缘。由四因所生、通于三世之所触，即是触所缘。由一、二、三、四因所生或无因所生，通于三世的心与心所，以及不可如是言说者，及已说之所余者——此等名为“心行境”的诸法，即是法所缘。然而，有导师说，即使是未入行境的色等也仅是法所缘，他们应被此经所驳斥。诚如所言——

‘‘Imesaṃ [Pg.114] kho, āvuso, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ mano paṭisaraṇaṃ mano nesaṃ gocaravisayaṃ paccanubhotī’’ti (ma. ni. 1.455).

贤友，此五根各有不同所缘、不同行境，不体验彼此之行境所缘，意是其归宿，意体验其行境所缘。

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

诚然，对此五根而言，色所缘等即是所谓的行境所缘。即使它们被意所感受，也依然是色所缘等，此义成立。并且，由于天眼智(dibbacakkhuñāṇa)等也以色等为所缘，此义也得以成立。诚然，只有未至（五根）门径的色所缘等，才是天眼等的所缘，但它们不成为法所缘。是故，当依已说之理，了知所缘的确定。

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

于此，每一所缘于二门中来到门径。诚然，色所缘撞击眼净色(cakkhupasāda)后，即于彼刹那来到意门；其义即是：成为有分(bhavaṅga)波动之缘。声、香、味、触所缘亦复如是。譬如，鸟从空中飞来，正栖于树梢时，既撞击树枝，其影亦投于地上；撞击树枝与影触地面，无有前后，于同一刹那发生。如是，现在色等撞击眼净色等，以及以其能令有分波动之力而来到意门，此二事亦无前后，于同一刹那发生。其后，截断有分，于眼门等中生起的、以转向(āvajjana)为始、以确定(voṭṭhabbana)为终的心流之后，对此等所缘中的某一所缘，此大心(mahācitta)即生起。

Suddhamanodvāre pana pasādaghaṭṭanakiccaṃ natthi. Pakatiyā diṭṭhasutaghāyitasāyitaphuṭṭhavaseneva etāni ārammaṇāni āpāthamāgacchanti. Kathaṃ? Idhekacco katasudhākammaṃ haritālamanosilādivaṇṇavicittaṃ paggahitanānappakāradhajapaṭākaṃ mālādāmavinaddhaṃ dīpamālāparikkhittaṃ atimanoramāya siriyā virocamānaṃ alaṅkatapaṭiyattaṃ mahācetiyaṃ padakkhiṇaṃ katvā soḷasasu pādapiṭṭhikāsu pañcapatiṭṭhitena vanditvā añjaliṃ paggayha ullokento buddhārammaṇaṃ pītiṃ gahetvā tiṭṭhati. Tassa evaṃ cetiyaṃ passitvā buddhārammaṇaṃ pītiṃ nibbattetvā aparabhāge yattha katthaci gatassa rattiṭṭhānadivāṭṭhānesu [Pg.115] nisinnassa āvajjamānassa alaṅkatapaṭiyattaṃ mahācetiyaṃ cakkhudvāre āpāthamāgatasadisameva hoti, padakkhiṇaṃ katvā cetiyavandanakālo viya hoti. Evaṃ tāva diṭṭhavasena rūpārammaṇaṃ āpāthamāgacchati.

再者，于纯意门中，无有冲击净色根之作用。诸所缘仅凭藉曾见、曾闻、曾嗅、曾尝、曾触之力，自然而然地进入心门。如何？譬如，于此，某人将一座已涂饰灰泥、以雄黄(haritāla)、雌黄(manosilā)等色彩装饰得绚丽多彩、悬挂着各式各样的旗幡、缠绕着花鬘、环绕着灯鬘、以极其悦意之光彩而辉耀、装饰整治妥当的大塔(mahācetiya)右绕后，于十六基座上行五体投地礼，而后举起合十之手仰望，领受以佛为所缘的喜而住立。此人如是见塔，生起以佛为所缘的喜后，于后时，去到任何地方，于夜间住处、日间住处坐着思惟时，彼装饰整治妥当的大塔，便宛如来到眼门一般，亦宛如右绕礼拜佛塔之时一般。如是，首先，色所缘凭藉曾见之力而进入心门。

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

再者，若听闻说法者(dhammakathika)以甜美之声说法，或讽诵者(sarabhāṇaka)以音声诵念，于后时，在任何地方坐下思惟时，彼说法或讽诵便宛如来到耳门一般，亦宛如发出“善哉”声而听闻之时一般。如是，声所缘凭藉曾闻之力而进入心门。

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

再者，若得到妙香或花鬘，于法座(āsana)或塔前，以香为所缘之心作供养后，于后时，在任何地方坐下思惟时，彼香所缘便宛如来到鼻门一般，亦宛如作供养之时一般。如是，香所缘凭藉曾嗅之力而进入心门。

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

又，与同梵行者分享、受用上妙的嚼食或啖食后，于后时在任何地方获得了粗劣食物，当他思惟：“在某时，我曾与同梵行者分享、受用了上妙的食物”时，那味所缘就好像现起于舌门，就好像正在受用之时。如此，以曾尝之力，味所缘现起。

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

又，受用了柔软舒适的床、座具或铺垫覆盖物后，于后时在任何地方铺设了苦卧具，当他思惟：“在某时，我曾受用了柔软的床、座具和铺垫覆盖物”时，那触所缘就好像现起于身门，就好像正在感受乐触之时。如此，以曾触之力，触所缘现起。如此，在纯意门中，没有撞击净色之事。应知，这些所缘本来就仅是以曾见、曾闻、曾嗅、曾尝、曾触之力而现起的。

Idāni [Pg.116] pakatiyā diṭṭhādīnaṃ vasena āpāthagamane ayamaparopi aṭṭhakathāmuttako nayo hoti. Diṭṭhaṃ sutaṃ ubhayasambandhanti ime tāva diṭṭhādayo veditabbā. Tattha ‘diṭṭhaṃ’ nāma pañcadvāravasena gahitapubbaṃ. ‘Suta’nti paccakkhato adisvā anussavavasena gahitā rūpādayova. Tehi dvīhipi sambandhaṃ ‘ubhayasambandhaṃ’ nāma. Iti imesampi diṭṭhādīnaṃ vasena etāni manodvāre āpāthamāgacchantīti veditabbāni. Tattha diṭṭhavasena tāva āpāthagamanaṃ heṭṭhā pañcahi nayehi vuttameva.

现在，关于以曾见等之力而自然现起，还有此另一脱离义注的理趣。首先，当知此等“曾见等”，即：曾见、曾闻、两者相关。其中，名为“曾见”者，是先前以五门之力所取者。“曾闻”是指，非亲见，而是以传闻之力所取的色等。与彼两者相关的，名为“两者相关”。应知，如此，也以这曾见等之力，这些所缘现起于意门。其中，以曾见之力而现起，已在下方以五种理趣说毕。

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

复次，某一类人听闻：“世尊(bhagavā)由卓越福德所感的色身是如此这般，声音极其甜美，在某处某些花的香气极其悦意，某些果的味道极其甜美，某些覆身物等的触感极其舒适。”对他而言，不经眼净色等撞击，仅凭听闻，那些所缘就在意门中显现。然后，他的心或因对那色或声的净信之力，或因欲布施香等给圣者之力，或因随喜他人所布施之力而转起。如是，由于听闻之力，这些所缘在意门中显现。

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

复次，对另一人而言，如前所述的色等所缘，或是曾见，或是曾闻。对他而言，以“这样的色身，未来将出现的佛陀也将会拥有”等理趣，不经眼净色等撞击，仅凭与曾见、曾闻的关联，那些所缘就在意门中显现。然后，对他而言，仅依前述之理，此大心缘于那些所缘中的任何一种而转起。如是，由于与见、闻二者俱相关联之力，这些所缘在意门中显现。

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

此亦仅是略说。然而，应知由于信、乐欲、行相思惟、见审察忍可等之力，这些所缘在意门中显现的详情。然而，因为如是显现的所缘，既有真实的，也有不真实的，是故，此理趣未被义注(aṭṭhakathā)所采纳。应知，如是，缘于单一所缘的速行，在两个两个门中生起。诚然，缘于色所缘的速行，既在眼门生起，也在意门生起。于声等所缘，其理亦然。

Tattha manodvāre uppajjamānaṃ rūpārammaṇaṃ javanaṃ dānamayaṃ sīlamayaṃ bhāvanāmayanti tividhaṃ hoti. Tesu ekekaṃ kāyakammaṃ vacīkammaṃ manokammanti [Pg.117] tividhameva hoti. Saddagandharasaphoṭṭhabbadhammārammaṇesupi eseva nayo.

其中，在意门生起的以色为所缘的速行（javana），有布施所成、持戒所成、修习所成三种。于此三者中，每一者也正是身业、语业、意业这三种。于以声、香、味、触、法为所缘时，方法亦同。

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

于此，首先以色为所缘而生起的此大善心（mahākusalacitta），是缘取花、衣、矿物等中青、黄、赤、白诸色之一，此色被称为净相（subhanimitta），是可喜、可爱、可意、可染的，心缘此而生起。然则，此可喜所缘岂非贪的所依（vatthu）？此心如何得名为善？由决意故，由导向故，由串习故，由用心故。诚然，若有人的心已决意于行善，作意“我唯应行善”；从不善的生起中退避，唯导向于行善；通过数数行持，唯以善的串习而串习；并且，通过居住适宜之地、亲近善士、听闻正法、宿昔曾作福德等诸强依缘（upanissaya），以及如理的用心（yoniso ābhogo）得以生起，对于此人，即由于此决意、导向、串习、用心的缘故，其心便得名为善。

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

于此，当依所缘了知喜俱行(somanassasahagata)。诚然，因其于可意所缘中生起，此心即成为喜俱行。于此，多信等亦实为原因。诚然，无信者及邪见者，即使见到已成极可意所缘的如来色身，亦不生喜。又，于善法生起时不见其利益者，即使被他人鼓励而行善，亦不生喜。是故，多信、见清净、能见利益，亦是原因。如是，于此亦当了知喜俱行。再者，有十一法能导向喜觉支(pītisambojjhaṅga)的生起：佛随念、法随念、僧随念、戒随念、舍随念、天随念、寂静随念、远离粗恶之人、亲近柔和之人、省思能引生净信之经、于彼有胜解。依此等因缘，亦当了知此处的喜俱行。又，此等之广说，将于《觉支分别》(Bojjhaṅgavibhaṅga)中阐明。

Kammato, upapattito, indriyaparipākato, kilesadūrībhāvatoti imehi panettha kāraṇehi ñāṇasampayuttatā veditabbā. Yo hi paresaṃ [Pg.118] dhammaṃ deseti anavajjāni sippāyatanakammāyatanavijjāṭṭhānāni sikkhāpeti dhammakathikaṃ sakkāraṃ katvā dhammaṃ kathāpeti, ‘āyatiṃ paññavā bhavissāmī’ti patthanaṃ paṭṭhapetvā nānappakāraṃ dānaṃ deti, tassa evarūpaṃ kammaṃ upanissāya kusalaṃ uppajjamānaṃ ñāṇasampayuttaṃ uppajjati. Abyāpajje loke uppannassa vāpi ‘‘tassa tattha sukhino dhammapadā pilavanti… dandho, bhikkhave, satuppādo, atha so satto khippaṃyeva visesagāmī hotī’’ti (a. ni. 4.191) iminā nayena upapattiṃ nissāyapi uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ uppajjati. Tathā indriyaparipākaṃ upagatānaṃ paññādasakappattānaṃ indriyaparipākaṃ nissāyapi kusalaṃ uppajjamānaṃ ñāṇasampayuttaṃ uppajjati. Yehi pana kilesā vikkhambhitā tesaṃ kilesadūrībhāvaṃ nissāyapi uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ uppajjati. Vuttampi cetaṃ –

由业、由投生、由根成熟、由远离烦恼——于此，应由这些原因了知其为智相应。譬如，有人为他人说法，教授无过失的技艺处(sippāyatana)、工巧处(kammāyatana)、学术处(vijjāṭṭhāna)；或恭敬说法者后请其说法；或发愿“愿我未来具足智慧”后行种种布施。依于此等业，当善法生起时，即与智相应而生。又或于无嗔世间投生者，如（经）云：“于彼安乐者，法句得以显现……诸比丘，念之生起缓慢，然彼有情迅速证得殊胜。”（《增支部》4.191）依此法门，依于投生而生起的善法，亦与智相应而生。同样，对于已达根成熟、已至慧十阶者，依于根成熟而生起的善法，亦与智相应而生。又，对于已镇伏烦恼者，依于远离烦恼而生起的善法，亦与智相应而生。此亦曾说：

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

“由勤修而生广慧，由不勤修而广慧灭。”（《法句经》282）

Evaṃ kammato upapattito indriyaparipākato kilesadūrībhāvatoti imehi kāraṇehi ñāṇasampayuttatā veditabbā.

如是，由业、由投生、由根成熟、由远离烦恼——应由这些原因了知其为智相应。

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

再者，有七法导向择法觉支(dhammavicayasambojjhaṅga)的生起：勤于询问(paripucchakatā)、清净所依之事(vatthuvisadakiriyā)、成就诸根平等(indriyasamattapaṭipādanā)、远离劣慧之人(duppaññapuggalaparivajjanā)、亲近具慧之人(paññavantapuggalasevanā)、省察甚深智所行境(gambhīrañāṇacariyapaccavekkhaṇā)、于彼法有胜解(tadadhimuttatā)。亦应由这些原因了知其为智相应。关于这些的详尽阐述，将于《觉支分别》(Bojjhaṅgavibhaṅga)中明示。

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

如是，此智相应之心，因无行、无功用、无方便思惟而生起，故名为无行。此心以悦意之色为所缘而生起时，即依三种规定而生起：或为施所成，或为戒所成，或为修所成。

Kathaṃ? Yadā hi nīlapītalohitodātesu pupphādīsu aññataraṃ labhitvā vaṇṇavasena ābhujitvā ‘vaṇṇadānaṃ mayha’nti buddharatanādīni pūjeti, tadā dānamayaṃ hoti. Tatridaṃ vatthu – bhaṇḍāgārikasaṅghamitto kira ekaṃ suvaṇṇakhacitaṃ vatthaṃ labhitvā idampi vatthaṃ suvaṇṇavaṇṇaṃ, sammāsambuddhopi suvaṇṇavaṇṇo, suvaṇṇavaṇṇaṃ vatthaṃ suvaṇṇavaṇṇasseva anucchavikaṃ, amhākañca vaṇṇadānaṃ bhavissatīti mahācetiye āropesi. Evarūpe [Pg.119] kāle dānamayaṃ hotīti veditabbaṃ. Yadā pana tathārūpameva deyyadhammaṃ labhitvā ‘mayhaṃ kulavaṃso, kulatanti kulappaveṇī esā, kulavattaṃ eta’nti buddharatanādīni pūjeti tadā sīlamayaṃ hoti. Yadā pana tādiseneva vatthunā ratanattayassa pūjaṃ katvā ‘ayaṃ vaṇṇo khayaṃ gacchissati, vayaṃ gacchissatī’ti khayavayaṃ paṭṭhapeti, tadā bhāvanāmayaṃ hoti.

云何？当获得青、黄、赤、白等花等物品时，依其颜色而作意“此乃我之色施”，并以此供养佛宝等时，即是施所成。于此有一事：据说库官僧伽蜜多(Saṅghamitta)得到一件镶金的布，心想：“此布亦是金色，正自觉者亦是金色，金色之布与具金色者相称，此亦将成为我等之色施”，于是供养于大塔。应知在此种情况下，即是施所成。然而，若获得类似之供养物，心想：“此乃我家系、家规、家传，此乃家风”，并供养佛宝等时，即是戒所成。然而，若以同样之物供养三宝后，思惟：“此色将坏灭、将消逝”，从而建立坏灭之观，即是修所成。

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

再者，布施所成善业，当其通过亲手供养三宝而发生时，即是身业。当供养三宝时，亦命令儿子、妻子、奴仆、佣人等去供养，即是语业。当缘于上述的现有之事，心想“我将行色施”时，即是意业。诚然，就律的论述而言，因“我将布施，我将做”这样的话语已说出，以此特征而名为布施。然而，就阿毗达摩(abhidhamma)的论述而言，从缘于现有之事，心里生起“我将布施”的想法之时起，即是善业。之后，将以身或语去实行，如是所说。如是，布施所成善业，仅依身、语、意业而有三种。

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

再者，当获得如是所说之事后，依家族传统等亲手供养三宝时，即是戒所成之身业。当亦依家族传统等吩咐子女、妻子等去供养时，即是戒所成之语业。当思惟：“此乃我家系、家统、家传、家仪”，并缘于现有之事心想“我将行色施”时，即是戒所成之意业。如是，戒所成善业依身、语、意业而有三种。

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

再者，当获得如前所述之事，供养三宝后，于经行时建立灭尽与坏灭之观，此时即为修所成之身业。以语言建立审察，即为语业；不活动身肢与语肢，仅以心建立审察，即为意业。如是，修所成善依身、语、意业而有三种。如是，法王将此以色为所缘的善法，依三福行业事与九业门而分别开示。于声所缘等，亦是此理。

Bherisaddādīsu [Pg.120] hi rajanīyasaddaṃ ārammaṇaṃ katvā heṭṭhā vuttanayeneva tīhi niyamehetaṃ kusalaṃ uppajjati. Tattha saddaṃ kandamūlaṃ viya uppāṭetvā nīluppalahatthakaṃ viya ca hatthe ṭhapetvā dātuṃ nāma na sakkā, savatthukaṃ pana katvā dento saddadānaṃ deti nāma. Tasmā yadā ‘saddadānaṃ dassāmī’ti bherimudiṅgādīsu aññataratūriyena tiṇṇaṃ ratanānaṃ upahāraṃ karoti, ‘saddadānaṃ me’ti bheriādīni ṭhapāpeti, dhammakathikabhikkhūnaṃ sarabhesajjatelaphāṇitādīni deti, dhammasavanaṃ ghoseti, sarabhaññaṃ bhaṇati, dhammakathaṃ katheti, upanisinnakakathaṃ anumodanakathaṃ karoti, tadā dānamayaṃyeva hoti. Yadā etadeva vidhānaṃ kulavaṃsādivasena vattavasena karoti tadā sīlamayaṃ hoti. Yadā sabbampetaṃ katvā ayaṃ ettako saddo brahmalokappamāṇopi hutvā ‘khayaṃ gamissati, vayaṃ gamissatī’ti sammasanaṃ paṭṭhapeti tadā bhāvanāmayaṃ hoti.

于鼓声等中，以可喜之声为所缘，此善法乃依前已述之三法而生起。于此，声音不能如拔除块根般取出，亦不能如一束青莲花般置于手中而施与；然而，连同其所依之事而施与者，方名为施声。是故，当想“我将施声”而以大鼓、牟定鼓(mudiṅga)等中任何一种乐器供养三宝时；或想“此为我之施声”而令人安置大鼓等时；或布施说法比丘清嗓药、油、糖蜜等时；或宣告听法时；或作讽诵时；或说法时；或为近坐者说法及作随喜说时，此时即为施所成。当依家族传统等、依义务而行此法时，此时即为戒所成。当做完这一切后，建立审察，思惟：“此声纵然广大至梵天界，亦将至于灭尽，至于坏灭”，此时即为修所成。

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

于此，首先是布施所成：当其拿取大鼓等物亲手供养，或为恒常供养而亲手放置；或心想“此为我之声布施”而去宣告听法，或为说法、念诵而去，此时即为身业。当其命令：“诸位，去吧！为三宝作我等之声布施供养”；或心想“此为我之声布施”而在塔院中命令：“放置此鼓、此小鼓”；或亲自宣告听法、宣说法语、念诵，此时即为语业。当其不令身肢、语肢活动，心想“我将行声布施”，而以心舍弃现有之物时，此时即为意业。

Sīlamayampi ‘saddadānaṃ nāma mayhaṃ kulavaṃso kulatanti kulappaveṇī’ti bheriādīhi sahatthā upahāraṃ karontassa, bheriādīni sahatthā cetiyaṅgaṇādīsu ṭhapentassa, dhammakathikānaṃ sarabhesajjaṃ sahatthā dadantassa, vattasīsena dhammasavanaghosanadhammakathākathanasarabhaññabhaṇanatthāya ca gacchantassa kāyakammaṃ hoti. ‘Saddadānaṃ nāma amhākaṃ kulavaṃso kulatanti kulappaveṇī, gacchatha, tātā, buddharatanādīnaṃ upahāraṃ karothā’ti āṇāpentassa kulavaṃsavaseneva attanā dhammakathaṃ vā sarabhaññaṃ vā karontassa ca vacīkammaṃ hoti. ‘Saddadānaṃ nāma mayhaṃ kulavaṃso [Pg.121] saddadānaṃ dassāmī’ti kāyaṅgavācaṅgāni acopetvā manasāva vijjamānakavatthuṃ pariccajantassa manokammaṃ hoti.

戒所成者亦然：当其心想“名为声布施者，是我的家族传承、家族相续、家族传统”，而亲手以大鼓等物供养；或亲手将大鼓等物放置于塔院等处；或亲手布施清嗓药予说法者；或以行持为首，为宣告听法、宣说法语、念诵而去，此时即为身业。当其因“名为声布施者，是我等的家族传承、家族相续、家族传统”而命令：“诸位，去吧！请供养佛宝等”；或依循家族传统，亲自宣说法语或念诵，此时即为语业。当其心想“名为声布施者，是我的家族传承，我将行声布施”，不令身肢、语肢活动，仅以心舍弃现有之物时，此时即为意业。

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

修所成善亦是：当经行时，于声建立生灭想，此时是身业。又，身分不动，以语言思惟者，是语业。身分与语分不动，仅以心思维声处者，是意业。如是，法王将以声为所缘的善，依三福业事，以九业门分别开示。

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

于根香等中亦然，以可喜之香为所缘，仅如前述之法，依三法则生起此善。于此，当于根香等中获得任何香，依香而作意，心想“我的香布施”而供养佛宝等时，此时即成为施所成。如此等一切，皆应如色布施中所说之法，详细了知。如是，法王将以香为所缘的善，依三福业事，以九业门分别开示。

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

又，于根味等中，以可喜之味为所缘，仅如前述之法，依三法则生起此善。于此，当于根味等中获得任何可喜的味所依物，依味而作意，心想“我的味布施”而施与、舍弃时，此时即成为施所成。如此等一切，皆应如色布施中所说之法，详细了知。就戒所成而言，在《大义注》(Mahāaṭṭhakathā)中，以杜吒伽摩尼·无畏王(Duṭṭhagāmaṇi Abhaya)的故事为首，记载了诸多事迹。他曾心想“不先供养僧团而自食，非我等之惯例”，令人施予一万二千位比丘后才享用美味。这便是其差别。如是，法王将以味为所缘的善，依三福业事，以九业门分别开示。

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

于触所缘，地界、火界、风界此三（大种）名为触所缘。在此处，不应依此等（大种）而结合，应依床、座等而结合。当于床、座等处获得任何可喜的触所缘事，依触而作意，心想“此是我的触布施”而布施、舍弃时，即成布施所成。所有一切皆应如色布施中所说之理，详细了知。如是，法王亦开示以触为所缘的善，依三种福业事，分为九种业门。

Dhammārammaṇe [Pg.122] cha ajjhattikāni āyatanāni, tīṇi lakkhaṇāni, tayo arūpino khandhā, pannarasa sukhumarūpāni, nibbānapaññattīti ime dhammāyatane pariyāpannā ca, apariyāpannā ca, dhammā dhammārammaṇaṃ nāma. Imasmiṃ pana ṭhāne etesaṃ vasena yojanaṃ akatvā ojadānapānadānajīvitadānavasena kātabbā. Ojādīsu hi rajanīyaṃ dhammārammaṇaṃ ārammaṇaṃ katvā heṭṭhā vuttanayeneva tīhi niyamehetaṃ kusalaṃ uppajjati.

于法所缘，六内处、三相、三无色蕴、十五种细色、涅槃与概念，此等法处所摄及非所摄之法，名为法所缘。然而，在此处，不应依此等法而结合，应依滋养品布施、饮物布施、生命布施而结合。因为若于滋养品等中，以可喜的法所缘为所缘，此善即会如前所述之理，依三项法则而生起。

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

于此，当心想“此是我的滋养品布施”而布施熟酥、生酥等时；心想“此是饮物布施”而布施八种饮物时；心想“此是生命布施”而布施筹食、僧食等时；为不适的比丘布施医药，请来医生，毁坏渔网，毁坏鱼梁，捣毁鸟笼，促成（囚者）从束缚中解脱，巡回宣告不杀生之鼓，以及为保护生命而作其他此类善业时，即成布施所成。又，当以“滋养品布施、饮物布施、生命布施是我家族的传承、传统、惯例”为行持之首，而行此滋养品布施等时，即成戒所成。当于法所缘上建立坏灭观时，即成修所成。

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

再者，就布施所成而言，当亲手施予有滋味之食、饮品与生命时，即是身业；当命令子女、妻子等而使其布施时，即是语业；当身口不动，心中思维“我将布施有滋味之食、饮品、生命等现有之物”时，即是意业。

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

再者，若依家族传承等方式，亲手施予如前所述之现有之物，即是戒所成身业。若仅依家族传承等方式，命令子女、妻子等而使其布施，即是语业。若仅依家族传承等方式，且仅以心思维“我将布施此如前所述之现有之物”，即是意业。

Caṅkamitvā dhammārammaṇe khayavayaṃ paṭṭhapentassa pana bhāvanāmayaṃ kāyakammaṃ hoti. Kāyaṅgaṃ acopetvā vācāya khayavayaṃ paṭṭhapentassa vacīkammaṃ hoti. Kāyaṅgavācaṅgāni acopetvā manasāva dhammārammaṇe khayavayaṃ [Pg.123] paṭṭhapentassa manokammaṃ hoti. Evaṃ bhāvanāmayaṃ kāyavacīmanokammavasena tividhaṃ hoti. Evametaṃ dhammārammaṇampi kusalaṃ tividhapuññakiriyavatthuvasena navahi kammadvārehi bhājetvā dassesi dhammarājā.

再者，经行时，于法所缘中令生灭现起者，即是修所成身业。身体不动，以语言令生灭现起者，即是语业。身口不动，仅以心于法所缘中令生灭现起者，即是意业。如是，修所成福业依身、语、意业而有三种。如是，法王将此亦以法为所缘之善，依三福业事，由九业门分别开示。

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

此心如是依种种事、种种所缘而被开示。然而，此心亦可于一事中获得种种所缘。如何？于四资具中，于衣可得六种所缘——新染之衣，其色可喜、悦意，此为色所缘。受用时发出窸窣声，此为声所缘。其上所有黑色染料等之香，此为香所缘。至于味所缘，是依受用时所生之味而说。其所有之乐触性，此为触所缘。缘衣而生之乐受，是法所缘。于食物中，味所缘则直接地被获得。如是，于四资具中，作种种所缘之结合后，当知布施所成等之差别。

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

然而，对此心而言，唯所缘是固定的，因无所缘则不生起。然而，门是不固定的。何故？因业不固定故。实因业不固定，门亦是不固定的。

Kāmāvacarakusalaṃ dvārakathā

欲界善法之门论

Kāyakammadvārakathā

身业门论

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

又，为阐明此义，于此处，《大义注》(Mahāaṭṭhakathā)中说了门论。其中有：三业、三业门，五识、五识门，六触、六触门，八不防护、八不防护门，八防护、八防护门，十善业道、十不善业道。此等即名为门论之纲要确立。

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

于此，虽然首先已说了三业，但暂且搁置，而先从头分别开示三业门。是哪三者？身业门、语业门、意业门。

Tattha [Pg.124] catubbidho kāyo – upādinnako, āhārasamuṭṭhāno, utusamuṭṭhāno, cittasamuṭṭhānoti. Tattha cakkhāyatanādīni jīvitindriyapariyantāni aṭṭha kammasamuṭṭhānarūpānipi, kammasamuṭṭhānāneva catasso dhātuyo vaṇṇo gandho raso ojāti aṭṭha upādinnakakāyo nāma. Tāneva aṭṭha āhārajāni āhārasamuṭṭhānikakāyo nāma. Aṭṭha utujāni utusamuṭṭhānikakāyo nāma. Aṭṭha cittajāni cittasamuṭṭhānikakāyo nāma.

于此，身有四种：执取所成身、食生身、时节生身、心生身。其中，眼处等乃至命根为终的八种业生色，以及纯由业所生的四界、色、香、味、食素这八种，名为执取所成身。同样的这八种色，若由食所生，则名为食生身；若由时节所生，则名为时节生身；若由心所生，则名为心生身。

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

于此四身中，所谓身业门，既非执取所成身之名，亦非其他身之名。然于八种心生色中，有一种表(viññatti)，此即名为身业门。针对此而说：“彼身表色(kāyaviññatti)为何？即于善心、或不善心、或无记心生起时，于前进或后退、前视或旁视、屈或伸时，身之支撑、维持、被支撑性，以及令知、表示、能表示性，此即彼身表色。”诚然，“我将前进”、“我将后退”如是心生起时，即令色生起。于此，地界、水界、火界、风界，及依此而有的色、香、味、食素，在此八种色聚之内，有心生之风界，彼风界支撑、维持、驱动其俱生之色身，令其前进、后退。

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

于此，在一个转向的意门心路中的七个速行，由第一速行心所生的风界，能使与自己俱生的色聚稳固、维持，但不能使其来回移动。第二（速行心）等也是此理。然而，由第七速行心所生的风界，在获得之前六个心所生风界的支撑缘后，能使其俱生的色聚稳固、维持、移动、前进、后退、向前看、向旁看、弯曲、伸展。因此，生起名为“去”、名为“来”、名为“往返”者，使其得以被称为“已行一由旬，已行十由旬”。

Yathā [Pg.125] hi sattahi yugehi ākaḍḍhitabbe sakaṭe paṭhamayuge yuttagoṇā yugaṃ tāva santhambhetuṃ sandhāretuṃ sakkonti, cakkaṃ pana napavaṭṭenti; dutiyādīsupi eseva nayo; sattamayuge pana goṇe yojetvā yadā cheko sārathi dhure nisīditvā yottāni ādāya sabbapurimato paṭṭhāya patodalaṭṭhiyā goṇe ākoṭeti, tadā sabbeva ekabalā hutvā dhurañca sandhārenti cakkāni ca pavaṭṭenti. ‘Sakaṭaṃ gahetvā dasayojanaṃ vīsatiyojanaṃ gatā’ti vattabbataṃ āpādenti – evaṃsampadamidaṃ veditabbaṃ.

譬如，于一辆需用七个牛轭牵引之车，套在第一个牛轭上的牛，仅能使牛轭稳固、维持，但不能转动车轮；第二（牛轭的牛）等也是此理。然而，当牛套上第七个牛轭后，一旦熟练的车夫坐在车辕上，拿起缰绳，从最前面的牛开始用赶牛棒击打，那时所有的牛便会同心协力，既能维持车辕，也能转动车轮，使其得以被称为“拉着车走了十由旬、二十由旬”。当知此成就亦是如此。

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

于此，心生之身非是表。然而，有一种形态变化，能够成为使心生风界俱生的色身得以坚固、维持与移动的因缘，此名为表。它不像（其他）八种色法那样是心生的。然而，犹如具有无常等差别的诸法，因其具有老死之性，故说：“诸比丘，老死是无常、有为的”等。同样地，因其是心生色的表之性，它也名为心生。

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

又，因其能令人了知，故称之为“表”。了知什么呢？了知一种身体的作为。诚然，立于视线所及处者，或举手、或举足，或摇头、或动眉，手等此等形态，是眼识所能了知的。然而，表非眼识所能了知，唯意识所能了知。因为以眼根，仅能见到因手之变化等而振动的色所缘。至于表，则是通过意门心思维后，了知：“我想此人正要做这这那那之事”。

Yathā hi araññe nidāghasamaye udakaṭṭhāne manussā ‘imāya saññāya idha udakassa atthibhāvaṃ jānissantī’ti rukkhagge tālapaṇṇādīni bandhāpenti, surāpānadvāre dhajaṃ ussāpenti, uccaṃ vā pana rukkhaṃ vāto paharitvā cāleti, antoudake macche calante upari bubbuḷakāni uṭṭhahanti, mahoghassa gatamaggapariyante tiṇapaṇṇakasaṭaṃ ussāritaṃ hoti. Tattha tālapaṇṇadhajasākhācalanabubbuḷakatiṇapaṇṇakasaṭe disvā yathā cakkhunā adiṭṭhampi ‘ettha udakaṃ bhavissati, surā bhavissati, ayaṃ rukkho vātena pahato bhavissati, antoudake maccho bhavissati, ettakaṃ [Pg.126] ṭhānaṃ ajjhottharitvā ogho gato bhavissatī’ti manoviññāṇena jānāti, evameva viññattipi na cakkhuviññeyyā manoviññeyyāva. Cakkhunā hi hatthavikārādivasena vipphandamānaṃ vaṇṇārammaṇameva passati. Viññattiṃ pana manodvārikacittena cintetvā ‘idañcidañca esa kāreti maññe’ti jānāti.

譬如在旷野，热季时，人们在有水的地方，心想：“凭此标记，他们将知道此处有水。”于是在树梢系上多罗叶等物；或在酒馆门口竖起旗帜；又或者，风吹袭高树，使其摇动；水中有鱼游动，水面便生起气泡；大洪水流经的路径尽头，堆积着草叶垃圾。在那里，人们见到多罗叶、旗帜、树枝摇动、气泡、草叶垃圾，即便眼未曾见，也能以意识了知：“此处应有水”、“此处应有酒”、“此树应是被风吹动”、“水中有鱼”、“洪水曾流经这么大的范围”。正是如此，表色（viññatti）亦非眼识所知，而唯是意识所知。因为眼识仅能看见因手势等而运动的色所缘。至于表色，则是以意门心（manodvārikacittena）思惟后，了知：“我想此人是想做这些那些事。”

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

此不仅因能令人了知而名为“表色”(viññatti)，实则亦因其可被了知而名为“表色”。诚然，此表色对其他有情，乃至最低级的傍生，也是显而易见的。诚然，于各处聚集的狗、野干、乌鸦、牛等，当见到有人拿起棍棒或土块示以击打之相时，它们了知“此人欲击我等”，便会不择路径地逃跑。然而，对于被围墙、隔板等所阻隔的他人，亦有不显现之时。虽然在那一刻不显现，但因其对当前在场者是显现的，故而仍名为“表色”。

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

再者，心生身(cittasamuṭṭhānika-kāya)活动时，由（业、食、时节）三因所生身(tesamuṭṭhānika-kāya)是否也活动呢？彼亦同样活动。其动向与彼相同，随顺于彼。譬如，水流动时，落入水中的干木、干草、干叶等，其动向亦与水相同；水流则彼流，水停则彼停——应知此事理亦如是成就。如是，于心生色(cittasamuṭṭhāna-rūpa)中，应知此表色(viññatti)名为身业门。

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

再者，于彼门中成就之思(cetanā)，人由此思而杀生、不与取、行欲邪行，或远离杀生等，此名为身业。如是，若有他论者(paravādi)时，身是门，于彼门中成就之思，应确立为“善或不善”之身业。若无他论者时，则应补足“或无记”以圆满三法(tika)后确立。于此，譬如城门，仅立于其建造之处，丝毫不移，然大众却经由彼门往来；同样地，门不在他门行，然而业，因于各个门中生起而行。是故古人云：

Dvāre caranti kammāni, na dvārā dvāracārino;

Tasmā dvārehi kammāni, aññamaññaṃ vavatthitāti.

诸业行于门，诸门非门行；是故由诸门，诸业互安立。

Tattha [Pg.127] kammenāpi dvāraṃ nāmaṃ labhati, dvārenāpi kammaṃ. Yathā hi viññāṇādīnaṃ uppajjanaṭṭhānāni viññāṇadvāraṃ phassadvāraṃ asaṃvaradvāraṃ saṃvaradvāranti nāmaṃ labhanti, evaṃ kāyakammassa uppajjanaṭṭhānaṃ kāyakammadvāranti nāmaṃ labhati. Vacīmanokammadvāresupi eseva nayo. Yathā pana tasmiṃ tasmiṃ rukkhe adhivatthā devatā simbalidevatā palāsadevatā pucimandadevatā phandanadevatāti tena tena rukkhena nāmaṃ labhati, evameva kāyadvārena kataṃ kammampi kāyakammanti dvārena nāmaṃ labhati. Vacīkammamanokammesupi eseva nayo. Tattha añño kāyo, aññaṃ kammaṃ, kāyena pana katattā taṃ kāyakammanti vuccati. Tenāhu aṭṭhakathācariyā –

于此，门亦因业而得名，业亦因门而得名。譬如，识等生起之处，得名为识门、触门、不防护门、防护门等；如是，身业生起之处，得名为身业门。于语业门、意业门亦复如是。又譬如，寄住于各别树木之天神，因其树而得名，如娑摩梨树神(simbalidevatā)、紫矿树神(palāsadevatā)、楝树神(pucimandadevatā)、芬陀那树神(phandanadevatā)；如是，由身门所造之业，亦因门而得名为身业。于语业、意业亦复如是。于此，身与业各异，然因由身所造，故称身业。是故，诸义注师言：

Kāyena ce kataṃ kammaṃ, kāyakammanti vuccati;

Kāyo ca kāyakammañca, aññamaññaṃ vavatthitā.

若业由身所造，则称之为身业；身与身业，相互分别安立。

Sūciyā ce kataṃ kammaṃ, sūcikammanti vuccati;

Sūci ca sūcikammañca, aññamaññaṃ vavatthitā.

若业由针所造，则称之为针业；针与针业，相互分别安立。

Vāsiyā ce kataṃ kammaṃ, vāsikammanti vuccati;

Vāsi ca vāsikammañca, aññamaññaṃ vavatthitā.

若业由斧所造，则称之为斧业；斧与斧业，相互分别安立。

Purisena ce kataṃ kammaṃ, purisakammanti vuccati;

Puriso ca purisakammañca, aññamaññaṃ vavatthitā.

若业由人所造，则称之为人业；人与人业，相互分别安立。

Evamevaṃ.

亦复如是。

Kāyena ce kataṃ kammaṃ, kāyakammanti vuccati;

Kāyo ca kāyakammañca, aññamaññaṃ vavatthitāti.

若业由身所造，则称之为身业；身与身业，相互分别安立。

Evaṃ sante neva dvāravavatthānaṃ yujjati, na kammavavatthānaṃ. Kathaṃ? Kāyaviññattiyañhi ‘‘dvāre caranti kammānī’’ti vacanato vacīkammampi pavattati, tenassā kāyakammadvāranti vavatthānaṃ na yuttaṃ. Kāyakammañca vacīviññattiyampi pavattati, tenassa kāyakammanti vavatthānaṃ na yujjatī’ti. ‘No na yujjati. Kasmā? Yebhuyyavuttitāya ceva tabbahulavuttitāya ca. Kāyakammameva hi yebhuyyena kāyaviññattiyaṃ pavattati na itarāni, tasmā kāyakammassa yebhuyyena pavattito tassā kāyakammadvārabhāvo siddho. Brāhmaṇagāmaambavananāgavanādīnaṃ brāhmaṇagāmādibhāvo viyāti dvāravavatthānaṃ yujjati. Kāyakammaṃ pana kāyadvāramhiyeva bahulaṃ pavattati appaṃ vacīdvāre[Pg.128]. Tasmā kāyadvāre bahulaṃ pavattito etassa kāyakammabhāvo siddho, vanacarakathullakumārikādigocarānaṃ vanacarakādibhāvo viyāti. Evaṃ kammavavatthānampi yujjatī’ti.

若如此，则以业确立门(dvāravavatthāna)与以门确立业(kammavavatthāna)皆不应理。如何？于身表(kāyaviññatti)中，依“诸业于门转”之说，语业(vacīkamma)亦会生起，是故将其确立为“身业门(kāyakammadvāra)”不应理；身业亦于语表(vacīviññatti)生起，是故将其确立为“身业”不应理。此非不应理。何故？以其普遍故，及于彼处为多故。实则，唯身业大多于身表生起，而非其他。是故，由身业大多生起故，彼（身表）之身业门性得以成立，犹如婆罗门村(brāhmaṇagāma)、芒果林(ambavana)、龙华林(nāgavana)等，其婆罗门村等之性得以成立。如是，以业确立门是应理的。复次，身业多于身门(kāyadvāra)生起，少于语门(vacīdvāra)。是故，由其多于身门生起，此（业）之身业性得以成立，犹如以林中行者(vanacara)、粗壮女(thullakumārikā)等为行境者，其林中行者等之性得以成立。如是，以门确立业亦是应理的。

Kāyakammadvārakathā niṭṭhitā.

身业门论终。

Vacīkammadvārakathā

语业门论

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

此外，在关于语业门的论述中，依思（cetanā）、离（virati）和声（sadda）之别，语（vācā）有三种。其中，“诸比丘，具足四支（aṅga）之语是善说（subhāsitā），非恶说（dubbhāsitā），无罪且不为智者（viññū）所呵责”，此名为思语（cetanāvācā）。“凡是对四种语恶行（vacīduccarita）的远离、离绝……此称为正语（sammāvācā）”，此名为离语（virativācā）。“语（vācā）、词句（girā）、表达（byappatha）、发声（udīraṇa）、声音（ghosa）、声音业（ghosakamma）、语（vācā）、语差别（vacībheda）”，此名为声语（saddavācā）。于此三者中，语业门（vacīkammadvāra）既非思之名，亦非离之名。然而，有一种与声俱起的表色（viññatti），此名为语业门。针对此而说：“何为语表色（vacīviññatti）？凡由善心（kusalacitta）、不善心（akusalacitta）或无记心（abyākatacitta）所生之语（vācā）、词句（girā）、表达（byappatha）、发声（udīraṇa）、声音（ghosa）、声音业（ghosakamma）、语（vācā）、语差别（vacībheda），此称为语。由彼语所生之表知（viññatti）、表示（viññāpanā）、被表示（viññāpitattaṃ），此即语表色。”

‘Idaṃ vakkhāmi etaṃ vakkhāmī’ti hi vitakkayato vitakkavipphārasaddo nāma uppajjati. Ayaṃ na sotaviññeyyo manoviññeyyoti mahāaṭṭhakathāyaṃ āgato. Āgamaṭṭhakathāsu pana ‘vitakkavipphārasadda’nti vitakkavipphāravasena uppannaṃ vippalapantānaṃ suttappamattādīnaṃ saddaṃ; ‘sutvā’ti taṃ sutvā, yaṃ vitakkayato tassa so saddo uppanno; tassa vasena ‘evampi te mano, itthampi te mano’ti ādisatīti vatvā vatthūnipi kathitāni. Paṭṭhānepi ‘‘cittasamuṭṭhānaṃ saddāyatanaṃ sotaviññāṇassa ārammaṇapaccayena paccayo’’ti āgataṃ. Tasmā vinā viññattighaṭṭanāya uppajjamāno asotaviññeyyo vitakkavipphārasaddo nāma natthi. ‘Idaṃ vakkhāmi [Pg.129] etaṃ vakkhāmī’ti uppajjamānaṃ pana cittaṃ pathavīdhātu āpodhātu tejodhātu vāyodhātu vaṇṇo gandho raso ojāti aṭṭha rūpāni samuṭṭhāpeti. Tesaṃ abbhantare cittasamuṭṭhānā pathavīdhātu upādinnakaṃ ghaṭṭayamānāva uppajjati. Tena dhātusaṅghaṭṭanena saheva saddo uppajjatīti. Ayaṃ cittasamuṭṭhānasaddo nāma. Ayaṃ na viññatti. Tassā pana cittasamuṭṭhānāya pathavīdhātuyā upādinnakaghaṭṭanassa paccayabhūto eko ākāravikāro atthi, ayaṃ vacīviññatti nāma. Ito paraṃ sā aṭṭha rūpāni viya na cittasamuṭṭhānātiādi sabbaṃ heṭṭhā vuttanayeneva veditabbaṃ.

“‘我将说此，我将说彼’，对于如是寻思者，生起名为‘寻扩散声’。此声非耳识所能知，唯意识所能知，如是载于《大义注》(mahāaṭṭhakathā)。然而，在诸经义注(Āgamaṭṭhakathā)中，所谓‘寻扩散声’，是指由寻扩散之力而生起的，如睡眠者、放逸者等谵语之声；所谓‘听闻’，是指听闻彼声后，依于产生彼声之寻思者的（寻思内容）而说：‘你的心是这样，你的心是那样’，并且也讲述了诸事。在《发趣论》(Paṭṭhāna)中也载：‘心生声处为耳识之所缘缘。’是故，无有离于表撞击而生起、非耳识所能知的所谓寻扩散声。再者，当‘我将说此，我将说彼’之心生起时，它令地界、水界、火界、风界、色、香、味、食素这八种色生起。于彼等（八色）的阿邦答勒(abbhantara)中，心生地界唯在撞击执取色时才生起。与彼界之撞击同时，声便生起。此即名为心生声，此非表。然而，有某种作为彼心生地界撞击执取色之缘的形态变化，此即名为语表(vacīviññatti)。此后，关于‘彼（语表）并非如八色法那样由心生起’等一切，皆应依下文已说之理了知。”

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

此处亦然，呼唤“帝沙（Tissa）、达多(Datta)、弥多(Mitta)”时，听其声后，以意门心思维其表，便知：“此人想必是要我做此事彼事。”此语表亦如身表，于畜生亦甚明显。因为畜生听闻“来、去”之声后，亦知：“此人想必是要我做此事”，于是便来来去去。至于“令三等起之身动或不动”，此句于此处不得。亦无前心所生之支助作用。然于彼语门中已成之思，藉此而说妄语、说离间语、说粗恶语、说绮语，或远离妄语等，此名为语业。自此之后，一切业之建立与门之建立，皆应依下方已说之理趣而得知。

Vacīkammadvārakathā niṭṭhitā.

语业门论终。

Manokammadvārakathā

意业门论

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

于《意业门论》中，依欲界(kāmāvacara)等差别，四种心名为意。其中，欲界心有五十四种，色界心有十五种，无色界心有十二种，出世间心有八种，如是总为八十九种。于此，不应说：“此心非意门。”犹如不应说：“此思非业。”因为乃至与五识相应之思，于大论（即《发趣论》）中亦被指示为业。如是，亦不应说：“此心非意门。”

Etthāha [Pg.130] – kammaṃ nāmetaṃ kiṃ karotīti? Āyūhati, abhisaṅkharoti, piṇḍaṃ karoti, ceteti, kappeti, pakappetīti. Evaṃ sante pañcaviññāṇacetanā kiṃ āyūhati, abhisaṅkharoti, piṇḍaṃ karoti, ceteti, kappeti, pakappetīti?. Sahajātadhamme. Sāpi hi sahajāte sampayuttakkhandhe āyūhati abhisaṅkharoti piṇḍaṃ karoti ceteti kappeti pakappetīti. Kiṃ vā iminā vādena? Sabbasaṅgāhikavasena hetaṃ vuttaṃ. Idaṃ panettha sanniṭṭhānaṃ – tebhūmakakusalākusalo ekūnatiṃsavidho mano manokammadvāraṃ nāma. Yā pana tasmiṃ manodvāre siddhā cetanā yāya abhijjhābyāpādamicchādassanāni ceva anabhijjhāabyāpādasammādassanāni ca gaṇhāti, idaṃ manokammaṃ nāma. Ito paraṃ sabbaṃ kammavavatthānañca dvāravavatthānañca heṭṭhā vuttanayeneva veditabbanti. Imāni tīṇi kammadvārāni nāma.

于此，有人问：“此所谓业，所作为何？”答曰：“聚集、造作、聚合、思、筹划、计划。”若尔，五识之思复聚集、造作、聚合、思、筹划、计划何物？答曰：“俱生法。”诚然，彼亦于俱生相应蕴，行聚集、造作、聚合、思、筹划、计划。又，此论何用？此乃依总摄义而说。于此，此为定论：三地之善、不善，二十九种心，名为意业门。复次，于彼意门中成就之思，以此执取贪欲、瞋恚、邪见，及无贪、无瞋、正见，此名为意业。自此之后，一切业之安立与门之安立，皆应如前所说之理而知。此等名为三业门。

Manokammadvārakathā niṭṭhitā.

意业门论 终。

Kammakathā

业论

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

今者，先前搁置三业而开示此等业门，今则以彼为始，为所余门论之论母建立作广说。诚然，业有三者：身业、语业、意业。然则，此所谓业者何？即思，及某些思相应法。于此，关于思之业性，有此等诸经为证：

‘‘Cetanāhaṃ, bhikkhave, kammaṃ vadāmi, cetayitvā kammaṃ karoti kāyena vācāya manasā’’ (a. ni. 6.63; kathā. 539). ‘‘Kāye vā hi, ānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ, vācāya vā, ānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ; mane vā, ānanda, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ’’ (saṃ. ni. 2.25; a. ni. 4.171). ‘‘Tividhā, bhikkhave, kāyasañcetanā akusalaṃ kāyakammaṃ dukkhudrayaṃ, dukkhavipākaṃ; catubbidhā, bhikkhave, vacīsañcetanā…pe… tividhā, bhikkhave, manosañcetanā akusalaṃ manokammaṃ dukkhudrayaṃ dukkhavipākaṃ tividhā[Pg.131], bhikkhave, kāyasañcetanā kusalaṃ kāyakammaṃ sukhudrayaṃ sukhavipākaṃ catubbidhā, bhikkhave, vacīsañcetanā…pe… tividhā, bhikkhave, manosañcetanā, kusalaṃ manokammaṃ sukhudrayaṃ sukhavipākaṃ’’ (kathā. 539; a. ni. 10.217 thokaṃ visadisaṃ). ‘‘Sacāyaṃ, ānanda, samiddhi moghapuriso pāṭaliputtassa paribbājakassa evaṃ puṭṭho evaṃ byākareyya – sañcetaniyaṃ, āvuso pāṭaliputta, kammaṃ katvā kāyena vācāya manasā, sukhavedanīyaṃ sukhaṃ so vedayati…pe… adukkhamasukhavedanīyaṃ adukkhamasukhaṃ so vedayatīti; evaṃ byākaramāno kho, ānanda, samiddhi moghapuriso pāṭaliputtassa paribbājakassa sammā byākaramāno byākareyyā’’ti (ma. ni. 3.300; kathā. 539).

“诸比丘，我说思即是业，思已而以身、语、意造业。”(a. ni. 6.63; kathā. 539) “阿难，有身时，缘于身思，内生苦乐；阿难，有语时，缘于语思，内生苦乐；阿难，有意时，缘于意思，内生苦乐。”(saṃ. ni. 2.25; a. ni. 4.171) “诸比丘，三种身思为不善身业，有苦之果，有苦之报；诸比丘，四种语思……（中略）……三种意思为不善意业，有苦之果，有苦之报。诸比丘，三种身思为善身业，有乐之果，有乐之报；诸比丘，四种语思……（中略）……三种意思为善意业，有乐之果，有乐之报。”(kathā. 539; a. ni. 10.217 略有不同) “阿难，若此愚人萨弥提(Samiddhi)被华氏城(Pāṭaliputta)的游行者如是问，当如是答：‘贤友，华氏城人，以身、语、意作故思业后，他感受乐受……（中略）……他感受非苦非乐受。’阿难，愚人萨弥提若如是回答华氏城的游行者，方为善答。”(ma. ni. 3.300; kathā. 539)

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

以上是证明思为业的诸经。至于与思相应法之为业，则由业之四法所阐明。如是说：

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

诸比丘，我以亲身证知、作证后宣说了这四种业。是哪四种呢？诸比丘，有黑业黑异熟，有白业白异熟，有黑白业黑白异熟，有非黑非白业、非黑非白异熟，导向业的灭尽。……诸比丘，什么是导向业灭尽的非黑非白业、非黑非白异熟呢？即此七觉支——念觉支……乃至……舍觉支。诸比丘，这被称为导向业灭尽的非黑非白业、非黑非白异熟。……诸比丘，什么是导向业灭尽的非黑非白业、非黑非白异熟呢？即此八圣道——即：正见……乃至……正定。诸比丘，这被称为导向业灭尽的非黑非白业、非黑非白异熟。

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

如是，此十五法，依觉支与道支之差别，已由业之四法门所阐明。再者，连同贪欲(abhijjhā)、嗔恚(byāpāda)、邪见(micchādiṭṭhi)、无贪(anabhijjhā)、无嗔(abyāpāda)与正见(sammādiṭṭhi)这六法，当知共有二十一法与思相应。

Tattha [Pg.132] lokuttaramaggo bhajāpiyamāno kāyakammādīni tīṇi kammāni bhajati. Yañhi kāyena dussīlyaṃ ajjhācarati, tamhā saṃvaro kāyikoti veditabbo. Yaṃ vācāya dussīlyaṃ ajjhācarati, tamhā saṃvaro vācasikoti veditabbo. Iti sammākammanto kāyakammaṃ, sammāvācā vacīkammaṃ. Etasmiṃ dvaye gahite sammāājīvo tappakkhikattā gahitova hoti. Yaṃ pana manena dussīlyaṃ ajjhācarati, tamhā saṃvaro mānasikoti veditabbo. So diṭṭhisaṅkappavāyāmasatisamādhivasena pañcavidho hoti. Ayaṃ pañcavidhopi manokammaṃ nāma. Evaṃ lokuttaramaggo bhajāpiyamāno tīṇi kammāni bhajati.

于此，出世间道被分别时，则归于身业等三业。诚然，凡以身行恶行，从此防护，当知为“身的”。凡以语行恶行，从此防护，当知为“语的”。如是，正业是身业，正语是语业。于此二者被摄取时，正命因其属于彼分，亦被摄取。再者，凡以意行恶行，从此防护，当知为“意的”。彼防护通过正见、正思惟、正精进、正念、正定而有五种。此五种亦名意业。如是，出世间道被分别时，则归于三业。

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

于此，有名为“诸门会合”。诚然，于身门与语门，有已达发动而未达业道之（业）；于意门，亦有已达现行而未达业道之（业）。取彼（业），（诸师）仅将其归入各别门分。

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

于此，其理如下——若人思：“我将去狩猎”，于是准备弓，搓紧弓弦，磨利矛，吃饭，穿衣，仅此，于身门已达发动。他在林中周行一日，最后连一只兔或猫也未得。此不善业，名为身业，或非？非。何故？以未达业道故。然，当知仅名为身恶行。于捕鱼等准备中，其理亦然。

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

于语门亦然，若人命令道：“你们要去狩猎，快准备好弓等物！”而受命者如前理于林中一无所获，此时虽于语门已达发动，然因未达业道，故不成身业。当知此仅名为语恶行。

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

此外，于意门，杀害之思方生起时，仅为业道之差别。而此是依于嗔恚，非依于杀生。诚然，不善身业于身门、语门生起，非于意门；不善语业亦然。而不善意业，则于三门皆生起；善的身、语、意业亦然。

Kathaṃ[Pg.133]? Sahatthā hi pāṇaṃ hanantassa adinnaṃ ādiyantassa micchācāraṃ carantassa kammaṃ kāyakammameva hoti. Dvārampi kāyadvārameva hoti. Evaṃ tāva akusalaṃ kāyakammaṃ kāyadvāre samuṭṭhāti. Tehi pana cittehi sahajātā abhijjhābyāpādamicchādiṭṭhiyo cetanāpakkhikā vā bhavanti, abbohārikā vā. ‘Gaccha itthannāmaṃ jīvitā voropehi, itthannāmaṃ bhaṇḍaṃ avaharā’ti āṇāpentassa pana kammaṃ kāyakammaṃ hoti, dvāraṃ pana vacīdvāraṃ. Evaṃ akusalaṃ kāyakammaṃ vacīdvāre samuṭṭhāti. Tehi pana cittehi sahajātā abhijjhābyāpādamicchādiṭṭhiyo cetanāpakkhikā vā bhavanti abbohārikā vā. Ettakā ācariyānaṃ samānatthakathā nāma.

如何？诚然，亲手杀生者、行不与取者、行邪淫者，其业仅是身业，其门亦仅是身门。如是，不善身业于身门生起。此外，与彼等心俱生的贪、嗔、邪见，或为思之同分，或不被计为意业。又，命令“去！断绝某某的命根！盗取某某的财物！”者，其业是身业，而其门是语门。如是，不善身业于语门生起。此外，与彼等心俱生的贪、嗔、邪见，或为思之同分，或不被计为意业。此即名为诸师之同义说。

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

而诡辩者说：“不善身业亦于意门生起。”当被如是说：“请引出载于三次结集中的经文”时，他便引出此名为《古伦婆经》(Kulumbasutta)的经文——

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

“再者，诸比丘，于此，有某沙门或婆罗门，有神通，心得自在，以邪恶之心注视另一（妇女）腹中之胎儿，（心想）：‘啊！愿此腹中胎儿不得安稳出生！’诸比丘，如是即为对家族之伤害。”

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

他引此经说：“仅以意如此思惟，腹中之胎便如泡沫般消散。于此，哪里有身体的动作或语言的动作呢？然而，此不善的身业，仅于意门生起。”

Tamenaṃ ‘tava suttassa atthaṃ tulayissāmā’ti vatvā evaṃ tulayiṃsu – ‘tvaṃ iddhiyā parūpaghātaṃ vadesi. Iddhi nāma cesā – adhiṭṭhāniddhi, vikubbaniddhi, manomayiddhi, ñāṇavipphāriddhi, samādhivipphāriddhi, ariyiddhi, kammavipākajiddhi, puññavato iddhi, vijjāmayiddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena [Pg.134] iddhīti dasavidhā (paṭi. ma. 3.10). Tattha kataraṃ iddhiṃ vadesī’ti? ‘Bhāvanāmaya’nti. ‘Kiṃ pana bhāvanāmayiddhiyā parūpaghātakammaṃ hotī’ti? ‘Āma, ekacce ācariyā ekavāraṃ hotī’ti; vadanti yathā hi paraṃ paharitukāmena udakabharite ghaṭe khitte ghaṭopi bhijjati, udakampi nassati, evameva bhāvanāmayiddhiyā ekavāraṃ parūpaghātakammaṃ hoti. Tato paṭṭhāya pana sā nassatīti. Atha naṃ ‘bhāvanāmayiddhiyā neva ekavāraṃ na dve vāre parūpaghātakammaṃ hotī’ti vatvā taṃ saññattiṃ āgacchantaṃ pucchiṃsu – ‘bhāvanāmayiddhi kiṃ kusalā, akusalā, abyākatā? Sukhāya vedanāya sampayuttā, dukkhāya vedanāya sampayuttā, adukkhamasukhāya vedanāya sampayuttā? Savitakkasavicārā, avitakkavicāramattā, avitakkaavicārā? Kāmāvacarā, rūpāvacarā, arūpāvacarā’ti?

他们对他说：“我们来衡量你所引经文的意义。”便如此衡量道：“你说以神通伤害他人。而所谓神通(iddhi)，有十种：决意神通(adhiṭṭhāniddhi)、变化神通(vikubbaniddhi)、意所成神通(manomayiddhi)、智遍满神通(ñāṇavipphāriddhi)、定遍满神通(samādhivipphāriddhi)、圣神通(ariyiddhi)、业报生神通(kammavipākajiddhi)、福德者神通(puññavato iddhi)、明咒所成神通(vijjāmayiddhi)，以及由在各处如理运用为缘而成就者——以成就为义，故名神通。于此，你说的是哪一种神通？”“修习所成(bhāvanāmaya)。”“那么，由修习所成的神通，能有伤害他人的业行吗？”“是的，有些阿阇梨说，能有一次。譬如，欲击打他人者，投掷一满水之罐，罐既破碎，水亦消失。同样地，由修习所成的神通，能有一次伤害他人的业行，但从那之后，该神通便会消失。”于是，他们对那个不领会此义者说道：“由修习所成的神通，既不可能有一次，也不可能有两次伤害他人的业行。”然后质问他：“修习所成的神通，是善、不善，还是无记？是与乐受相应、与苦受相应，还是与不苦不乐受相应？是有寻有伺、无寻唯伺，还是无寻无伺？是欲界、色界，还是无色界？”

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

然而，知此问者会如是说：“修所成神变或为善，或为无记；唯与不苦不乐受相应，唯无寻无伺，唯属色界。”应诘问他：“杀生之思于善等法中归属何分？”知者会说：“杀生之思唯属不善，唯与苦受相应，唯有寻有伺，唯属欲界。”“若如此，你的问题则不合于善三法，不合于受三法，不合于寻三法，亦不合于地之差别。”

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

“难道这宏大的经文没有意义吗？”“并非无义，实乃你不解其义。于‘有神变、心得自在’一语中，所指并非修所成神变，而是咒术神变(āthabbaṇiddhi)。因为在此处能获得的就是这种神变。然而，此神变不能离于身、语二门而行。行咒术神变者，七日间食无盐食，于地上铺吉祥草而卧，修行苦行，至第七日，整治冢间地，立于第七步处，反复挥转其手，口中反复念诵明咒。其时，彼等之作业方得成就。如是，此神变亦不能离于身、语二门而行。于此应作是定论：“身业非于意门生起。”

Hatthamuddāya [Pg.135] pana musāvādādīni kathentassa kammaṃ vacīkammaṃ, dvāraṃ pana kāyadvāraṃ hoti. Evaṃ akusalaṃ vacīkammampi kāyadvāre samuṭṭhāti. Tehi pana cittehi sahajātā abhijjhābyāpādamicchādiṭṭhiyo cetanāpakkhikā vā bhavanti, abbohārikā vā. Vacībhedaṃ pana katvā musāvādādīni kathentassa kammampi vacīkammaṃ dvārampi vacīdvārameva. Evaṃ akusalaṃ vacīkammaṃ vacīdvāre samuṭṭhāti. Tehi pana cittehi sahajātā abhijjhābyāpādamicchādiṭṭhiyo cetanāpakkhikā vā bhavanti abbohārikā vā. Ettakā ācariyānaṃ samānatthakathā nāma.

再者，以手势说妄语等，其业为语业，而门为身门。如此，不善语业亦于身门生起。又，与彼等心俱生的贪、瞋、邪见，或归于思分，或不被称为意业。再者，若作出言语表达而说妄语等，其业亦为语业，门亦即是语门。如此，不善语业于语门生起。又，与彼等心俱生的贪、瞋、邪见，或归于思分，或不被称为意业。此即名为诸师之同义说。

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

然而，诡辩者说：“不善语业亦于意门生起。”当他被告知：“请引出一部在三结集中所诵集的经文”时，他便从《布萨犍度》中引出此经——

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

“若有比丘，当巴帝摩卡诵说至第三遍时，忆起自己有罪而不发露，即是故作妄语。”

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

他引述此经后说：“如此，不发露罪过而保持沉默者，便犯下另一种罪过。于此，哪里有身体的动作或言语的动作呢？实则，此不善语业仅于意门生起。”

So vattabbo – ‘kiṃ panetaṃ suttaṃ neyyatthaṃ udāhu nītattha’nti? ‘Nītatthameva mayhaṃ sutta’nti. So ‘mā evaṃ avaca, tulayissāmassa attha’nti vatvā evaṃ pucchitabbo – ‘sampajānamusāvāde kiṃ hotī’ti? Jānanto ‘sampajānamusāvāde dukkaṭaṃ hotī’ti vakkhati. Tato vattabbo ‘vinayassa dve mūlāni – kāyo ca vācā ca; sammāsambuddhena hi sabbāpattiyo imesuyeva dvīsu dvāresu paññattā, manodvāre āpattipaññapanaṃ nāma natthi. Tvaṃ ativiya vinaye pakataññū, yo satthārā apaññatte ṭhāne āpattiṃ paññapesi, sammāsambuddhaṃ abbhācikkhasi, jinacakkaṃ paharasī’tiādivacanehi niggaṇhitvā uttari pañhaṃ pucchitabbo – ‘sampajānamusāvādo kiriyato samuṭṭhāti udāhu akiriyato’ti? Jānanto ‘kiriyato’ti vakkhati. Tato vattabbo – ‘anāvikaronto kataraṃ kiriyaṃ karotī’ti? Addhā hi kiriyaṃ apassanto vighātaṃ āpajjissati. Tato imassa suttassa [Pg.136] atthena saññāpetabbo. Ayañhettha attho – yvāyaṃ ‘sampajānamusāvādo hotī’ti vutto, so āpattito kiṃ hoti? ‘Katarāpatti hotī’ti attho. ‘Dukkaṭāpatti hoti’. Sā ca kho na musāvādalakkhaṇena, bhagavato pana vacanena vacīdvāre akiriyasamuṭṭhānā āpatti hotīti veditabbā. Vuttampi cetaṃ –

应对他说：“此经是应引导义(neyyattha)，还是了义(nītattha)？”若他回答：“我的经是了义。”则应说：“莫作是说，我等将衡量其义。”说完后应如此质问：“于故意妄语，会如何？”知者将说：“于故意妄语，有恶作(dukkaṭa)。”其后应对他说：“律有二根：即身与语。正等觉者实于此二门制立一切罪，于意门中，无有名为制立罪者。汝于律实为熟知者，竟于大师未制立处制立罪，汝诽谤正等觉者，打击胜者之轮！”以此等言辞折伏后，应进一步追问：“故意妄语是从‘作’生起，还是从‘不作’生起？”知者将说：“从‘作’生起。”其后应对他说：“不显露者，作了什么‘作’？”诚然，不见其‘作’，彼必陷于困惑。其后，应以此经之义令彼了知。此中义理如下：此所谓“有故意妄语”，从罪而言，是什么？义即“是何罪？”是“恶作罪”。然而，此罪并非由妄语之相而成，须知，实乃依世尊之言，于语门中，有由“不作”生起之罪。此亦曾说：

‘‘Anālapanto manujena kenaci,Vācāgiraṃ no ca pare bhaṇeyya;

Āpajjeyya vācasikaṃ na kāyikaṃ,Pañhā mesā kusalehi cintitā’’ti. (paṭi. 479);

不与任何人言语，亦不向他人言说；当犯语罪，非身罪；此问为诸善巧者所思。

Evaṃ akusalaṃ vacīkammaṃ na manodvāre samuṭṭhātīti niṭṭhamettha gantabbaṃ.

如此，不善语业不从意门生起，于此应作定论。

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

再者，若以与贪俱行之心，动身而行牵手等；以与瞋俱行之心，行触碰棍杖等；以与邪见俱行之心，认为“Khanda神、大天神等为至上”，而对彼等行礼拜、合掌、清洗与涂抹神像底座等时，此业是意业，而门则是身门。如此，不善意业于身门生起。于此，思则不被称为（身业）。

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

再者，若以与贪俱行之心动其口舌，觊觎他人财物而想：“啊，愿他人之物，为我所有！”；或以与瞋俱行之心说：“愿此等有情被杀、被缚、被断绝，或愿彼等不复存在！”；或以与邪见俱行之心说：“无有布施，无有祭祀”等时，此业是意业，而门则是语门。如此，不善意业于语门生起。于此，思则不被称为（语业）。

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

再者，若不动身、语二根，于静处独坐，生起与贪、瞋、邪见俱行之心时，此业是意业，门亦仅是意门。如此，不善意业于意门生起。复次，于此情况，思及与思相应之法，亦仅于意门生起。如是，当知不善意业于三门中皆得生起。

Yaṃ [Pg.137] pana vuttaṃ ‘tathā kusalāni kāyavacīmanokammānī’ti, tatrāyaṃ nayo – yadā hi kenaci kāraṇena vattuṃ asakkonto ‘pāṇātipātā adinnādānā kāmesumicchācārā paṭiviramāmī’ti imāni sikkhāpadāni hatthamuddāya gaṇhāti, tadā kammaṃ kāyakammaṃ dvārampi kāyadvārameva. Evaṃ kusalaṃ kāyakammaṃ kāyadvāre samuṭṭhāti. Tehi cittehi sahagatā anabhijjhādayo cetanāpakkhikā vā honti, abbohārikā vā.

又，关于所说的“如是善的身、语、意业”，其理如下：当因某种缘故不能言说，而以手势受持“我远离杀生、不与取、欲邪行”这三学处时，彼业为身业，门亦唯是身门。如是，善的身业于身门生起。与彼等心俱行的无贪等法，或属于思之一分，或不被称为意业。

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

又，当以言语表达而受持彼等学处时，彼业为身业，但门是语门。如是，善的身业于语门生起。与彼等心俱行的无贪等法，或属于思之一分，或不被称为意业。

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

又，当彼等学处被授予时，若不活动身支与语支，仅以意受持“我远离杀生、不与取、欲邪行”，彼业为身业，但门是意门。如是，善的身业于意门生起。与彼等心俱行的无贪等法，或属于思之一分，或不被称为意业。

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

又，应知：对于以身等（三门）如前所述之理而受持“远离妄语”等四学处者，其善的语业于三门生起。于此亦然，无贪等法或属于思之一分，或不被称为意业。

Anabhijjhādisahagatehi pana cittehi kāyaṅgaṃ copetvā cetiyaṅgaṇasammajjanagandhamālādipūjanacetiyavandanādīni karontassa kammaṃ manokammaṃ hoti, dvāraṃ pana kāyadvāraṃ. Evaṃ kusalaṃ manokammaṃ kāyadvāre samuṭṭhāti. Cetanā panettha abbohārikā. Anabhijjhāsahagatena cittena vācaṅgaṃ copetvā ‘aho vata yaṃ parassa vittūpakaraṇaṃ na taṃ mamassā’ti anabhijjhāyato abyāpādasahagatena cittena ‘sabbe sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti vadantassa sammādiṭṭhisahagatena cittena ‘atthi dinna’ntiādīni udāharantassa kammaṃ manokammaṃ hoti, dvāraṃ pana vacīdvāraṃ. Evaṃ kusalaṃ manokammaṃ vacīdvāre samuṭṭhāti. Cetanā [Pg.138] panettha abbohārikā. Kāyaṅgavācaṅgāni pana acopetvā raho nisinnassa manasāva anabhijjhādisahagatāni cittāni uppādentassa kammaṃ manokammaṃ, dvārampi manodvārameva. Evaṃ kusalaṃ manokammaṃ manodvāre samuṭṭhāti. Imasmiṃ pana ṭhāne cetanāpi cetanāsampayuttakā dhammāpi manodvāreyeva samuṭṭhahanti.

此外，以与无贪等相应的心活动身体，行打扫塔院、供奉香花、礼拜佛塔等事时，此业是意业，但门是身门。如此，善的意业从身门生起。此处的思不被称为（身）业。以与无贪相应的心活动语言，不贪求而想：“啊，他人的财富资具，但愿不为我所有！”；以与无瞋相应的心说：“愿一切众生无怨、无害、无恼，安乐地维持自己”；以与正见相应的心宣说：“有布施”等等时，此业是意业，但门是语门。如此，善的意业从语门生起。此处的思不被称为（语）业。此外，若不活动身体和语言，于静处独坐，仅以意生起与无贪等相应的心时，此业是意业，门也是意门。如此，善的意业从意门生起。然而，在此处，思以及与思相应的诸法，也仅从意门生起。

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

在此，对于由命令所生起的杀生、不与取，若说“业是身业，门也依于业而是身门”，这便是守护了业而破坏了门。对于由手势所生起的妄语等，若说“门是身门，业也依于门而是身业”，这便是守护了门而破坏了业。因此，不应想“我当守护业”而破坏门，也不应想“我当守护门”而破坏业。然而，业与门应当依前述的方法来了知。因为如此解说者，既不破坏业，也不破坏门。

Kammakathā niṭṭhitā.

业论终。

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

如今，在“五识与五识门”等（论述）中，眼识、耳识、鼻识、舌识、身识，此等名为五识。眼识门、耳识门、鼻识门、舌识门、身识门，此等名为五识门。应当知道，依此五门生起的思，既非身业，亦非语业，唯是意业。此外，眼触、耳触、鼻触、舌触、身触、意触，此等名为六触。眼触门、耳触门、鼻触门、舌触门、身触门、意触门，此等名为六触门。

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

眼不防护、耳（不防护）、鼻（不防护）、舌（不防护）、净色身（不防护）、表业身不防护、语不防护、意不防护——此等名为八不防护。就其义理而言，此等为“恶戒、失念、无知、不忍、懈怠”此五法。于此五法中，任何一法皆不于五门中以“确定”为终的诸心中生起，而仅于速行刹那生起。纵然于速行中生起，亦得称为“五门不防护”。

Cakkhuviññāṇasahajāto hi phasso cakkhusamphasso nāma, cetanā manokammaṃ nāma, taṃ cittaṃ manokammadvāraṃ nāma. Ettha pañcavidho asaṃvaro natthi[Pg.139]. Sampaṭicchanasahajāto phasso manosamphasso nāma, cetanā manokammaṃ nāma, taṃ cittaṃ manokammadvāraṃ nāma. Etthāpi asaṃvaro natthi. Santīraṇavoṭṭhabbanesupi eseva nayo. Javanasahajāto pana phasso manosamphasso nāma, cetanā manokammaṃ nāma, taṃ cittaṃ manokammadvāraṃ nāma. Ettha asaṃvaro cakkhuasaṃvaro nāma hoti. Sotaghānajivhāpasādakāyadvāresupi eseva nayo. Yadā pana rūpādīsu aññatarārammaṇaṃ manodvārikajavanaṃ vinā vacīdvārena suddhaṃ kāyadvārasaṅkhātaṃ copanaṃ pāpayamānaṃ uppajjati, tadā tena cittena sahajāto phasso manosamphasso nāma, cetanā kāyakammaṃ nāma, taṃ pana cittaṃ abbohārikaṃ, copanassa uppannattā manodvāranti saṅkhyaṃ na gacchati. Ettha asaṃvaro copanakāyaasaṃvaro nāma. Yadā tādisaṃyeva javanaṃ vinā kāyadvārena suddhaṃ vacīdvārasaṅkhātaṃ copanaṃ pāpayamānaṃ uppajjati, tadā tena cittena sahajāto phasso manosamphasso nāma, cetanā vacīkammaṃ nāma, taṃ pana cittaṃ abbohārikaṃ, copanassa uppannattā manodvāranti saṅkhyaṃ na gacchati. Ettha asaṃvaro vācāasaṃvaro nāma. Yadā pana tādisaṃ javanacittaṃ vinā kāyavacīdvārehi suddhaṃ manodvārameva hutvā uppajjati, tadā tena cittena sahajāto phasso manosamphasso nāma, cetanā manokammaṃ nāma, taṃ pana cittaṃ manokammadvāraṃ nāma. Ettha asaṃvaro manoasaṃvaro nāma. Iti imesaṃ aṭṭhannaṃ asaṃvarānaṃ vasena cakkhuasaṃvaradvāraṃ, sota… ghāna… jivhā… pasādakāya… copanakāya… vācā… manoasaṃvaradvāranti imāni aṭṭha asaṃvaradvārāni veditabbāni.

诚然，与眼识俱生的触名为眼触，思名为意业，那心名为意业门。于此，无有五种不防护。与领受俱生的触名为意触，思名为意业，那心名为意业门。于此，亦无有不防护。于推度与确定中，亦是此理。然而，与速行俱生的触名为意触，思名为意业，那心名为意业门。于此，不防护名为眼不防护。于耳、鼻、舌、净色身诸门中，亦是此理。又，当意门速行缘于色等任一所缘，不经语门，纯粹引生所谓“身门”的摇动而生起时，那时，与那心俱生的触名为意触，思名为身业，但那心不作表述，且因摇动的生起，它不被算作意门。于此，不防护名为摇动身不防护。当同样的那种速行不经身门，纯粹引生所谓“语门”的摇动而生起时，那时，与那心俱生的触名为意触，思名为语业，但那心不作表述，且因摇动的生起，它不被算作意门。于此，不防护名为语不防护。然而，当同样的那种速行心不经身语二门，纯粹作为意门而生起时，那时，与那心俱生的触名为意触，思名为意业，而那心则名为意业门。于此，不防护名为意不防护。如是，依此八种不防护，当知有八不防护门：眼不防护门、耳不防护门、鼻不防护门、舌不防护门、净色身不防护门、摇动身不防护门、语不防护门、意不防护门。

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

又，眼防护、耳防护、鼻防护、舌防护、净色身防护、发动身防护、语防护、意防护，此八者名为防护。就其义理而言，彼等为“戒、念、智、忍、精进”此五法。于彼等法中，一法亦不于五门中在以确定为终结的诸心中生起，仅于速行刹那生起。虽于速行中生起，亦被称为五门防护。其全部的生起，当知与在不防护中以“与眼识俱生的触名为眼触”等所说之理相同。如是，依此八种防护，当知有眼防护门……乃至意防护门，此八防护门。

Akusalakammapathakathā

不善业道论

Pāṇātipāto[Pg.140], adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇavācā, pharusavācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhīti ime pana dasa akusalakammapathā nāma.

又，杀生、不与取、欲邪行、妄语、离间语、粗恶语、绮语、贪欲、嗔恚、邪见，此十者名为不善业道。

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

其中，杀害生命名为杀生；亦即所说的杀生、夺命。于此，“生命”(pāṇa)，依世俗说为有情(satta)，依胜义说为命根(jīvitindriya)。于彼有情有生命想，由能断绝命根之加行所生起、从身语二门之一转起的杀害之思，即是杀生。彼（杀生），对于无德行的畜生等有情，若其为小生命则罪过轻，若其身体大则罪过重。何故？因加行大故。即使加行相等，亦因事(vatthu)大故。对于有德行的人等，若其德行少则罪过轻，若其德行大则罪过重。然而，当身体与德行相等时，则当知，因烦恼与加行柔和故罪过轻，因其猛烈故罪过重。

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

杀生有五支：生命、有生命想、杀心、加行、以及因此而死。有六种加行：亲手、命令、抛出、固定、通过咒术、以及通过神通。若详细解释此义，则会过于繁复，因此我们不作详述。此外，有需要者可以查阅律藏义注《普端严》(Samantapāsādikā)而得知其他类似内容。

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

取未给与之物，名为“不与取”(adinnādāna)；亦可称为拿走他人物品、偷盗、盗窃。于此，“未给与”是指为他人所有之物，所有者可随意处置且不因此受罚或受责备。对于他人所有之物，具“此为他人所有”之想，且发起加行以取之的偷盗思，即为不与取。若所盗之物属于卑下者，则过失小；若属于高尚者，则过失大。为何？因为所有者的优越性。当物品价值相等时，若物品属于具德增上者，则过失大；与此相比，若物品属于具德下劣者，则过失小。

Tassa [Pg.141] pañca sambhārā honti – parapariggahitaṃ, parapariggahitasaññitā, theyyacittaṃ, upakkamo, tena haraṇanti. Cha payogā – sāhatthikādayova. Te ca kho yathānurūpaṃ theyyāvahāro, pasayhāvahāro, paṭicchannāvahāro, parikappāvahāro, kusāvahāroti imesaṃ pañcannaṃ avahārānaṃ vasena pavattanti. Ayamettha saṅkhepo. Vitthāro pana samantapāsādikāyaṃ (pārā. aṭṭha. 1.138) vutto.

此业有五支：他人所有物、具“此为他人所有”之想、偷盗心、加行、以及因此而拿走。有六种加行，即亲手等。而它们根据情况，通过五种盗取方式而发生：窃盗(theyyāvahāra)、强夺(pasayhāvahāra)、隐蔽盗取(paṭicchannāvahāra)、计谋盗取(parikappāvahāra)、以及欺诈盗取(kusāvahāra)。这是此处的概要，详细的解说则在《普端严》中讲述。

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

在“于欲邪行”(kāmesu micchācāro)一词中，“于欲”(kāmesu)是指于淫行；“邪行”(micchācāro)是指完全应受谴责的、卑劣的行为。然而，从其特征而言，于欲邪行是指怀着行非法的意图，通过身门发生，违犯不应行之处的思。

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

于此，所谓不应行处(agamanīyaṭṭhāna)，对男人而言，有二十种女人：母所护、父所护、父母所护、兄弟所护、姐妹所护、亲族所护、宗族所护、法所护、有守护者、有处罚者，此为母所护等十种；以及财所买、乐意同住、财物同住、衣物同住、行水礼所娶、取下顶垫所娶、为奴为妻、为佣为妻、战场所俘、暂时为妻，此为财所买等十种。于此诸女中，有守护者与有处罚者此二种，以及财所买等十种，共十二种女人，对其他男人而言，即构成不应行处。

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

此邪行，于无戒等功德之不应行处行之，则过失小；于具足戒等功德者行之，则过失大。此有四支：不应行之事、于彼生起行淫之心、行淫之加行、以及悦受道与道之行。其加行仅有亲手一种。

‘Musā’ti visaṃvādanapurekkhārassa atthabhañjako vacīpayogo, kāyapayogo vā. Visaṃvādanādhippāyena panassa paravisaṃvādakakāyavacīpayogasamuṭṭhāpikā cetanā musāvādo. Aparo nayo – ‘musā’ti abhūtaṃ atacchaṃ vatthu. ‘Vādo’ti tassa bhūtato tacchato viññāpanaṃ. Lakkhaṇato pana atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā musāvādo. So yamatthaṃ bhañjati tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. Apica gahaṭṭhānaṃ [Pg.142] attano santakaṃ adātukāmatāya ‘natthī’tiādinayappavatto appasāvajjo. Sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo. Pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena ‘ajja gāme telaṃ nadī maññe sandatī’ti pūraṇakathānayena pavatto appasāvajjo. Adiṭṭhaṃyeva pana diṭṭhantiādinā nayena vadantānaṃ mahāsāvajjo.

“虚假”(musā)，是说以欺瞒为先导、破坏实义的身语运用。以欺瞒为意，发起欺瞒他人的身语行为之思，即为妄语(musāvāda)。另一说为：“虚假”(musā)指非有、不实之事(vatthu)；“语”(vāda)指将其宣说为实有、真实。从其特征而言，妄语即是欲令他人知不实之事为真实，而发起如是告知之思。其所破坏之义小，则过失小；其义大，则过失大。又，在家人因不愿施与己物而言“无”等，过失小。作为证人，为破坏实义而说，则过失大。出家人获得少许油或酥油，以戏笑之意，作夸大之语，如言“今日村中之油，我思如河流淌”，过失小。然而，言“未见为已见”等，则过失大。

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

此有四种成业要素：不实之事、欺瞒之心、相应的努力，以及对方了知其意。其加行仅一种，即亲身而为。此应见于通过身、身所依物或语，作出欺瞒他人之行。若通过此行，对方了知其意，则此人于发起此行之思的刹那，即为妄语业所缚。因为，正如通过身、身所依物及言语欺瞒他人，同样，命令他人“你说这个”，或书信置于其前，或于墙壁等处书写“此事应如是理解”而放置，亦是如此。是故，于此，命令式、抛出式与固定式等加行亦适用。然因义注(aṭṭhakathā)中未载，故应审察而取。

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

在“离间语”等中，以某种言语对某人说，使其心中对自己产生喜爱，而对另一人产生疏离，此即离间语。又，以某种言语使自己与他人粗恶，该言语本身亦粗恶，既不悦耳，亦不入心，此为“粗恶语”。说无益的杂乱语，此为“绮语”。作为彼等的根本之思，亦得离间语等之名，而此处所意指的即是此思。

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

在此，怀着染污心，为了离间他人，或为了自己受人喜爱，而发起身语行为的思，名为离间语。它所离间的对象，若德行少，则过失小；若德行大，则过失大。

Tassā cattāro sambhārā – ‘bhinditabbo paro’ iti ‘ime nānā bhavissa’nti vinā bhavissantīti bhedapurekkhāratā vā, ‘iti ahaṃ piyo bhavissāmi vissāsiko’ti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti[Pg.143]. Pare pana abhinne kammapathabhedo natthi, bhinne eva hoti.

它有四个构成要素：有待离间的他人；以离间为目的，即“这些人将分离”、“他们将分开”，或渴望被喜爱，即“这样我将成为受人喜爱且值得信任的人”；相应的努力；以及对方理解其意。再者，如果对方没有被离间，则业道不成立；只有当他们被离间时，业道才成立。

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

发起运用身语以刺伤他人要害的、全然粗暴的思，名为“粗恶语”。为说明此事，有这样一个故事：据说，有个男孩不听母亲的话，跑进了森林。母亲无法叫他回来，便诅咒道：“愿一头凶猛的母水牛追赶你！”随后，森林里真的出现了一头母水牛。男孩作了一个真实语：“愿我母亲口中所说之事不成真，愿她心中所想之事成真！”那母水牛便像被绑住了一般，站在原地。由此可见，即使是刺伤要害的言行，若心是柔和的，也不成为粗恶语。比如，父母有时会对孩子这样说：“愿盗贼把你们碎尸万段！”但他们连一片莲花瓣落在孩子身上都不愿。又如，阿阇梨(ācariya)与戒师(upajjhāya)有时会对弟子们这样说：“这些无惭无愧的人在做什么？把他们赶出去！”但他们其实希望弟子们能获得教理与证悟的成就。正如心柔和则不为粗恶语，同样，言语柔和也未必就不是粗恶语。对于想杀人者来说，“让他在此安睡吧”这句话，就不是非粗恶语。正是由于心的粗暴，它才是粗恶语。它所针对的对象，若德行少，则过失小；若德行大，则过失大。它有三个构成要素：被辱骂的对象、忿怒之心，以及辱骂的行为。

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

发起运用身语以传达无益之事的不善思，名为“绮语”。由于数数实行而微弱，其过失小；由于数数实行而强大，其过失大。它有两个构成要素：以讲述关于婆罗多(Bhārata)战争、劫夺悉多(Sītā)等无益故事为目的，以及说出这类谈话。再者，若他人不采信此话，则业道不成立；唯有当他人采信绮语时，业道才成立。

Abhijjhāyatīti ‘abhijjhā’. Parabhaṇḍābhimukhī hutvā tanninnatāya pavattatīti attho. Sā ‘aho tava idaṃ mamassā’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā. Adinnādānaṃ viya appasāvajjā mahāsāvajjā ca. Tassā [Pg.144] dve sambhārā – parabhaṇḍaṃ, attano pariṇāmanañcāti. Parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti yāva na ‘aho vata idaṃ mamassā’ti attano pariṇāmeti.

因其觊觎，故为“贪欲”(abhijjhā)。其义为：朝向他人之财物，以倾向彼财物而转起。其特征为觊觎他人财物，心想：“啊！愿此物为我所有！”如同不与取，亦有轻罪与重罪之分。其构成要素有二：他人之财物，以及令其转向于己。诚然，虽于以他人财物为事之贪爱已生起，但乃至未作“啊！愿此物为我所有！”之想而令其转向于己，则不构成业道之差别。

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

因其毁坏利益与安乐，故为“瞋恚”(byāpādo)。其特征为：为令他人毁灭而心生恼害。如同粗恶语，亦有轻罪与重罪之分。其构成要素有二：其他有情，以及思惟彼有情之毁灭。诚然，虽于以其他有情为事之瞋怒已生起，但乃至未作“啊！愿此有情被断灭！愿其被毁灭！”之想而思其毁灭，则不构成业道之差别。

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

因由不如实执取而错误地见，故为“邪见”(micchādiṭṭhi)。其特征为以“无施”等方式作颠倒见。如同绮语，亦有轻罪与重罪之分。再者，不定(aniyata)邪见为轻罪，决定(niyata)邪见为重罪。其构成要素有二：事(vatthu)被执取之相的颠倒，以及彼事以其被执取之相而呈现。于此，唯以无有见、无因见、无作见构成业道之差别，而非以其他诸见。

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

复次，此十不善业道，当依自性、部分、所缘、受、根此五相，知其决择。

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

于此，就“自性”而言：于此等（业道）中，依次而言，七者唯是思，贪欲等三者则与思相应。

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

就“部分”而言：依此次第，七种（身语业道）以及邪见，这八种唯是业道，而非（不善）根。贪欲与害意既是业道，亦是（不善）根。因为贪欲达到根的层面时，即成为“贪不善根”，害意则成为“瞋不善根”。

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

就“所缘”而言：杀生以命根为所缘，因此是以行（saṅkhāra）为所缘。不与取或以有情为所缘，或以行为所缘。邪淫以触为所缘，因此是以行为所缘；但有些论师说也以有情为所缘。妄语或以有情为所缘，或以行为所缘。离间语亦然。粗恶语唯以有情为所缘。绮语依所见、所闻、所觉、所识，或以有情为所缘，或以行为所缘。贪欲亦然。害意唯以有情为所缘。邪见以三界之法为所缘，因此唯以行为所缘。

‘Vedanāto’ti [Pg.145] pāṇātipāto dukkhavedano hoti. Kiñcāpi hi rājāno coraṃ disvā hasamānāpi ‘gacchatha naṃ ghātethā’ti vadanti, sanniṭṭhāpakacetanā pana nesaṃ dukkhasampayuttāva hoti. Adinnādānaṃ tivedanaṃ. Tañhi parabhaṇḍaṃ disvā haṭṭhatuṭṭhassa gaṇhato sukhavedanaṃ hoti, bhītatasitassa gaṇhato dukkhavedanaṃ. Tathā vipākanissandaphalāni paccavekkhantassa. Gahaṇakāle majjhattabhāve ṭhitassa pana gaṇhato adukkhamasukhavedanaṃ hotīti. Micchācāro sukhamajjhattavasena dvivedano. Sanniṭṭhāpakacitte pana majjhattavedano na hoti. Musāvādo adinnādāne vuttanayeneva tivedano; tathā pisuṇavācā. Pharusavācā dukkhavedanā. Samphappalāpo tivedano. Paresu hi sādhukāraṃ dentesu celukkhepādīni khipantesu haṭṭhatuṭṭhassa sītāharaṇabhāratayuddhādīni kathanakāle so sukhavedano hoti. Paṭhamaṃ dinnavetanena ekena pacchā āgantvā ‘ādito paṭṭhāya kathehī’ti vutte ‘ananusandhikaṃ pakiṇṇakakathaṃ kathessāmi nu kho no’ti domanassitassa kathanakāle dukkhavedano hoti, majjhattassa kathayato adukkhamasukhavedano hoti. Abhijjhā sukhamajjhattavasena dvivedanā; tathā micchādiṭṭhi. Byāpādo dukkhavedano.

“从受而言”，杀生是苦受。即使国王看见盗贼时笑着说“去，杀了他”，但他们的决意之思一定是与苦相应的。不与取有三种受：见到他人财物而欢喜地夺取时是乐受；恐惧战栗地夺取时，以及省察其异熟与等流果时，是苦受；而在夺取时住于中舍者，则是不苦不乐受。邪淫依乐受与舍受而为二受，但在决意心中则没有舍受。妄语如不与取中所说，有三种受；离间语也是如此。粗恶语是苦受。绮语有三种受：当他人喝彩、抛掷衣物等时，或当欢喜地讲述《掳走悉多》(Sītāharaṇa)、《婆罗多战争》(Bhāratayuddha)等故事时，是乐受；若先前已付酬劳，后来又有人前来要求“请从头说起”，当讲述者忧恼地想：“我该说还是不该说这前后不连贯的杂话呢？”，此时的讲述是苦受；而中舍者讲述时，则是不苦不乐受。贪欲依乐受与舍受而为二受；邪见也是如此。瞋恚是苦受。

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

“从根本而言”，杀生以瞋、痴为二根本。不与取或以瞋、痴为根本，或以贪、痴为根本。邪淫以贪、痴为根本。妄语或以瞋、痴为根本，或以贪、痴为根本；离间语和绮语也是如此。粗恶语以瞋、痴为根本。贪欲以痴为一根本；瞋恚也是如此。邪见以贪、痴为二根本。

Akusalakammapathakathā niṭṭhitā.

不善业道论终。

Kusalakammapathakathā

善业道论

Pāṇātipātādīhi pana viratiyo anabhijjhāabyāpādasammādiṭṭhiyo cāti ime dasa kusalakammapathā nāma. Tattha pāṇātipātādayo vuttatthā eva. Pāṇātipātādīhi etāya viramanti, sayaṃ vā viramati, viramaṇamattameva [Pg.146] vā etanti virati. Yā pāṇātipātā viramantassa ‘‘yā tasmiṃ samaye pāṇātipātā ārati viratī’’ti (dha. sa. 299-301) evaṃ vuttā kusalacittasampayuttā virati, sā pabhedato tividhā hoti – sampattavirati, samādānavirati, samucchedaviratīti.

再者，远离杀生等，以及无贪、无瞋、正见，此等名为十善业道。其中，杀生等之义已如前说。因其远离杀生等，或其自身远离，或其仅是远离，故名“远离”。于远离杀生者，如（《法集论》Dhammasaṅgaṇī §299-301）所说：“尔时，于杀生之止息、远离”，如是所说与善心相应之远离，依其类别有三，即：遇缘离、受持离、断灭离。

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

其中，未受持学处者，因省察自己的种姓、年龄、多闻等而思惟：“我等不应作如是恶。”于当前之事不予违越而生起之远离，当知此为“遇缘离”——犹如狮子洲（Sīhaḷadīpa）之遮迦那（Cakkana）优婆塞。据说，他年幼时，母亲生病。医生说：“须得鲜活兔肉。”于是遮迦那的兄长派他说：“去吧，弟弟，到田里去。”他便去了那里。当时，正有一只野兔前来吃食嫩禾。那野兔一见到他，便急速奔逃，被藤蔓缠住，发出“唧哩、唧哩”的叫声。遮迦那闻声前去，抓住它后心想：“为母亲作药。”复又思惟：“我为母命而夺他命，此事于我不宜。”于是便放了它，说：“去吧，在林中与众兔一同享用草水。”兄长问他：“弟弟，可曾捕得野兔？”他便将事情经过告知。兄长于是斥责他。他去到母亲跟前，立下真实语：“自我出生以来，不曾忆念自己故意断绝任何生灵之命。”言毕，其母即病愈。

Samādinnasikkhāpadānaṃ pana sikkhāpadasamādāne ca tatuttariñca attano jīvitampi pariccajitvā vatthuṃ avītikkamantānaṃ uppajjamānā virati ‘samādānaviratī’ti veditabbā. Uttaravaḍḍhamānapabbatavāsīupāsakassa viya. So kira ambariyavihāravāsino piṅgalabuddharakkhitattherassa santike sikkhāpadāni gahetvā khettaṃ kasati. Athassa goṇo naṭṭho. So taṃ gavesanto uttaravaḍḍhamānapabbataṃ āruhi. Tatra naṃ mahāsappo aggahesi. So cintesi – ‘imāyassa tikhiṇavāsiyā sīsaṃ chindāmī’ti. Puna cintesi – ‘na metaṃ patirūpaṃ yvāhaṃ bhāvanīyassa garuno santike sikkhāpadāni gahetvā bhindeyya’nti evaṃ yāvatatiyaṃ cintetvā [Pg.147] ‘jīvitaṃ pariccajāmi, na sikkhāpada’nti aṃse ṭhapitaṃ tikhiṇadaṇḍavāsiṃ araññe chaḍḍesi. Tāvadeva naṃ mahāvāḷo muñcitvā agamāsīti.

再者，于已受持学处者，在受持学处时及此后，即使舍弃自己的生命也不违犯其事，于其心中生起的离，当知为“受持离”。犹如住在北增山（Uttaravaḍḍhamānapabbata）的优婆塞。据说他从住在庵婆梨耶寺（Ambariyavihāra）的宾伽罗佛护（Piṅgalabuddharakkhita）长老处受持学处后，去田里耕作。当时他的牛走失了。他为寻找它而登上北增山，在那里被一条大蛇缠住了。他想：“我用这把利斧砍下它的头。”他又想：“我既已在可敬的导师处受持了学处，再毁坏它，这对我而言是不相称的。”他如此思惟了三次后，决定：“我宁可舍弃生命，也不舍弃学处。”于是把放在肩上的利斧扔进了林中。就在那时，那大蛇放开他后便离开了。

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

再者，与圣道相应的离，当知为“正断离”；自从它生起之时起，圣补特伽罗连“我要杀生”的心念都不会生起。

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

现在，正如对不善业道，同样对这些善业道，也应从法、部分、所缘、受、根这五个方面来抉择。

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

于此，从法而言：在这些业道中，依次的前七种，既可以是思，也可以是离；最后三种则只是与思相应的法。

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

从部分上说：依次的前七种只是业道，不是根；最后三种既是业道，也是根。因为无贪（anabhijjhā）在作为根时，成为“无贪善根”；无瞋（abyāpāda）成为“无瞋善根”；正见（sammādiṭṭhi）成为“无痴善根”。

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

从所缘上说：杀生等恶戒的所缘，也正是这些（善业道）的所缘。因为所谓的离（veramaṇī），仅是从应被违犯的所缘而有。再者，正如以涅槃为所缘的圣道舍断烦恼，同样地，当知这些以命根等为所缘的业道，也舍断杀生等恶戒。

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

从受上说：它们全部都相应乐受或舍受。因为在善法中，确实没有所谓的苦受。

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

从根上说：依次的前七种业道，若以智相应心而离，则因无贪、无瞋、无痴而为三根；若以智不相应心而离，则为二根。不贪欲，若以智相应心而离，则为二根；若以智不相应心而离，则为一根。然而，无贪本身不成为自身的根。无瞋也是此理。正见则因无贪、无瞋而恒为二根。这些即是所谓的十善业道。

Kammapathasaṃsandanakathā

业道会合论

Idāni [Pg.148] imasmiṃ ṭhāne kammapathasaṃsandanaṃ nāma veditabbaṃ. Pañcaphassadvāravasena hi uppanno asaṃvaro akusalaṃ manokammameva hoti. Manophassadvāravasena uppanno tīṇipi kammāni honti – so hi kāyadvāre copanappatto akusalaṃ kāyakammaṃ hoti, vacīdvāre akusalaṃ vacīkammaṃ, ubhayattha copanaṃ appatto akusalaṃ manokammaṃ. Pañcaasaṃvaradvāravasena uppannopi akusalaṃ manokammameva hoti. Copanakāyaasaṃvaradvāravasena uppanno akusalaṃ kāyakammameva hoti, vācāasaṃvaradvāravasena uppanno akusalaṃ vacīkammameva hoti, manoasaṃvaradvāravasena uppanno akusalaṃ manokammameva hoti. Tividhaṃ kāyaduccaritaṃ akusalaṃ kāyakammameva hoti, catubbidhaṃ vacīduccaritaṃ akusalaṃ vacīkammameva hoti, tividhaṃ manoduccaritaṃ akusalaṃ manokammameva hoti.

现在，在此处应当知道名为业道会合。经由五触门生起的不防护，仅仅是不善意业。经由意触门生起的，则有三种业——因为它若促动身门，则成为不善身业；若促动语门，则成为不善语业；若未促动此二者，则是不善意业。经由五不防护门生起的，也仅仅是不善意业。经由促动性的身不防护门生起的，仅仅是不善身业；经由语不防护门生起的，仅仅是不善语业；经由意不防护门生起的，仅仅是不善意业。三种身恶行仅仅是不善身业，四种语恶行仅仅是不善语业，三种意恶行仅仅是不善意业。

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

依五触门而生起的防护，也仅是善意业。然而，依意触门而生起的此防护，如同不防护，亦成三业。依五防护门而生起的，也仅是善意业；依发动性身防护门而生起的，仅是善身业；依语防护门而生起的，仅是善语业；依意防护门而生起的，仅是善意业。三种身善行仅是善身业，四种语善行仅是善语业，三种意善行仅是善意业。

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

不善身业不依五触门而生起，仅依意触门而生起。不善语业亦然。然不善意业依六触门而生起；彼于身、语二门达到发动时，成为不善身业与语业，未达到发动时，则仅是不善意业。如同不依五触门，如是不善身业亦不依五不防护门而生起，然依发动性身不防护门与语不防护门而生起；不依意不防护门而生起。不善语业亦不依五不防护门而生起，依发动性身语不防护门而生起；不依意不防护门而生起。不善意业实亦依八不防护门而生起。善身业等亦是此理。

Ayaṃ [Pg.149] pana viseso – yathā akusalakāyakammavacīkammāni manoasaṃvaradvāravasena nuppajjanti, na tathā etāni. Etāni pana kāyaṅgavācaṅgaṃ acopetvā sikkhāpadāni gaṇhantassa manosaṃvaradvārepi uppajjanti eva. Tattha kāmāvacaraṃ kusalaṃ cittaṃ tividhakammadvāravasena uppajjati, pañcaviññāṇadvāravasena nuppajjati; ‘yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā’ti iminā pana nayena chaphassadvāravasena uppajjati; aṭṭhaasaṃvaradvāravasena nuppajjati, aṭṭhasaṃvaradvāravasena uppajjati; dasaakusalakammapathavasena nuppajjati, dasakusalakammapathavasena uppajjati; tasmā idampi cittaṃ tividhakammadvāravasena vā uppannaṃ hotu, chaphassadvāravasena vā, aṭṭhasaṃvaradvāravasena vā dasakusalakammapathavasena vā. ‘‘Kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā’’ti vutte sabbaṃ vuttameva hotīti.

然而，此为差别：犹如不善身业与语业不依意不防护门而生起，此等善业则不然。然而，此等善业，于受持学处者，纵不令身支与语支活动，亦实于意防护门生起。于彼，欲界善心依三业门而生起，不依五识门而生起；然依“此任何由眼触为缘所生之受，或乐、或苦、或不苦不乐”此理，则依六触门而生起；不依八不防护门而生起，依八防护门而生起；不依十不善业道而生起，依十善业道而生起。是故，此心或依三业门而生，或依六触门，或依八防护门，或依十善业道而生，当说“欲界善心已生起……乃至……或以色为所缘……乃至……或以法为所缘”时，一切即已说讫。

Dvārakathā niṭṭhitā.

门论终。

Yaṃ yaṃ vā panārabbhāti ettha ayaṃ yojanā – heṭṭhā vuttesu rūpārammaṇādīsu rūpārammaṇaṃ vā ārabbha, ārammaṇaṃ katvāti attho. Saddārammaṇaṃ vā…pe… dhammārammaṇaṃ vā ārabbha uppannaṃ hoti. Ettāvatā etassa cittassa etesu ārammaṇesu yaṃkiñci ekameva ārammaṇaṃ anuññātasadisaṃ hoti. Idañca ekasmiṃ samaye ekassa vā puggalassa rūpārammaṇaṃ ārabbha uppannaṃ puna aññasmiṃ samaye aññassa vā puggalassa saddādīsupi aññataraṃ ārammaṇaṃ ārabbha uppajjati eva. Evaṃ uppajjamānassa cassa ekasmiṃ bhave paṭhamaṃ rūpārammaṇaṃ ārabbha pavatti hoti, pacchā saddārammaṇanti ayampi kamo natthi. Rūpādīsu cāpi paṭhamaṃ nīlārammaṇaṃ pacchā pītārammaṇanti ayampi niyamo natthi. Iti imaṃ sabbārammaṇatañceva, kamābhāvañca, kamābhāvepi ca nīlapītādīsu niyamābhāvaṃ dassetuṃ ‘yaṃ yaṃ vā panārabbhā’ti āha. Idaṃ vuttaṃ hoti – imesu rūpādīsu na yaṃkiñci ekameva, atha kho yaṃ yaṃ vā panārabbha uppannaṃ hoti. Evaṃ uppajjamānampi ca ‘paṭhamaṃ rūpārammaṇaṃ pacchā saddārammaṇaṃ ārabbhā’ti evampi anuppajjitvā yaṃ yaṃ vā panārabbha uppannaṃ hoti; ‘paṭilomato vā anulomato vā, ekantarikadvantarikādinayena vā, rūpārammaṇādīsu yaṃ vā taṃ vā ārammaṇaṃ katvā uppannaṃ hotī’ti attho. Rūpārammaṇesupi ca ‘paṭhamaṃ [Pg.150] nīlārammaṇaṃ pacchā pītārammaṇa’nti imināpi niyamena anuppajjitvā, yaṃ yaṃ vā panārabbha ‘nīlapītakādīsu rūpārammaṇesu yaṃ vā taṃ vā rūpārammaṇaṃ ārabbha uppannaṃ hotī’ti attho. Saddārammaṇādīsupi eseva nayo. Ayaṃ tāva ekā yojanā.

对于“无论缘取什么”（yaṃ yaṃ vā panārabbhāti）一句，此为释义（yojanā）：在下方已述的色所缘等所缘中，缘取色所缘，其义即是“作为所缘”。或缘取声所缘……乃至缘取法所缘而生起。就此而言，对于此心，在这些所缘中，任何一个所缘都好似是被允许的。并且，此心于某一时刻，对某个个人（puggala）而言，缘取色所缘而生起；又于另一时刻，对另一个个人而言，也同样缘取声所缘等中的任何一个所缘而生起。如此生起时，于一生之中，先缘取色所缘、后缘取声所缘，这样的次序是不存在的。在色等所缘中，先缘取青所缘、后缘取黄所缘，这样的规定也是不存在的。因此，为了开示此心能缘取一切所缘、没有次序，并且即使没有次序，在青、黄等所缘中也没有规定，故说“无论缘取什么”。此即是说：在这些色等所缘中，并非只缘取任何一个，而是缘取任何所缘而生起。并且，即使如此生起，也不是以“先缘取色所缘，后缘取声所缘”的方式而生起，而是缘取任何所缘而生起；其义是：“或逆序，或顺序，或以间隔一、间隔二等方式，在色所缘等中，将任何一个所缘作为所缘而生起”。在诸色所缘中，也并非依“先缘取青所缘，后缘取黄所缘”此规定而生起，而是缘取任何所缘；其义即是：“在青、黄等诸色所缘中，缘取任何一个色所缘而生起”。声所缘等也是同样的道理。这首先是一种释义。

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

又，此是另一种解释：以色为所缘，是为色所缘……乃至以法为所缘，是为法所缘。如此，在说了“或色所缘……或法所缘的心生起”之后，又说“或缘于任何”。其义为：在这些色等所缘中，即以先前所说的方式，缘于此或彼而生起。但在《大义注》中则说：“对于‘或任何’（yevāpanake）并无新义，只是重申前面已取的内容而已”，并说：“为了说明‘或缘于色……或缘于法，或缘于此，或缘于彼’，才说了这句话。”只记载了这么多。

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法标示品

Phassapañcamakarāsivaṇṇanā

触等五法释义

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

“于彼时”（Tasmiṃ samaye），此是对不确定而指出的时间所作的确定性再指示语。因此，应知此义为：“于何时欲界善心生起，即于彼时有触生起……乃至有不散乱（avikkhepo）生起。”于此，如心一般，于触等法中，触亦生起。如何生起？应依可得之词，以“是欲界的、是善的、是已生的、是与喜俱行的”等方式进行结合。因为于受（vedanā）中，得不到“与喜俱行的”（somanassasahagatā）；于慧根（paññindriya）中，也得不到“与智相应的”（ñāṇasampayutta），是故说“依可得之词”。此是不见于诸义注的诸师之见，然不应将其视为核心要义。

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

何故此处先说触？因心首先投入所缘故。诚然，当心最初投入所缘时，触接触所缘而生起，是故先说触。又，以触接触后，以受而感受，以想而认知，以思而策动。是故说：“诸比丘，已触者感受，已触者认知，已触者策动。”

Apica[Pg.151], ayaṃ phasso nāma yathā pāsādaṃ patvā thambho nāma sesadabbasambhārānaṃ balavapaccayo, tulāsaṅghāṭabhittipādakūṭagopānasīpakkhapāsakamukhavaṭṭiyo thambhābaddhā thambhe patiṭṭhitā, evameva sahajātasampayuttadhammānaṃ balavapaccayo hoti. Thambhasadiso hi esa. Avasesā dabbasambhārasadisāti. Tasmāpi paṭhamaṃ vutto. Idaṃ pana akāraṇaṃ. Ekacittasmiñhi uppannadhammānaṃ ‘ayaṃ paṭhamaṃ uppanno ayaṃ pacchā’ti idaṃ vattuṃ na labbhā. Balavapaccayabhāvepi phassassa kāraṇaṃ na dissati. Desanāvāreneva pana phasso paṭhamaṃ vutto. Vedanā hoti phasso hoti, saññā hoti phasso hoti, cetanā hoti phasso hoti, cittaṃ hoti phasso hoti, vedanā hoti saññā hoti, cetanā hoti vitakko hotīti āharitumpi hi vaṭṭeyya. Desanāvārena pana phassova paṭhamaṃ vuttoti veditabbo. Yathā cettha evaṃ sesadhammesupi pubbāparakkamo nāma na pariyesitabbo. Vacanatthalakkhaṇarasādīhi pana dhammā eva pariyesitabbā.

再者，此所谓触，犹如宫殿之柱。譬如，柱是其余建材——如梁、顶梁、墙基、顶尖、椽、翼板、门楣——的强力之缘，它们系缚于柱，确立于柱；同样地，触对于俱生、相应的诸法也是强力之缘。确实，此（触）如柱，其余（诸法）如建材。因此，它也被先说。然而，这不是理由。因为对于在同一心中生起的诸法，不可说“此先生起，此后生起”。即使触是强力之缘，也见不到（其被先说的）理由。实际上，只是依教说之次第，触才被先说。诚然，亦可引述：“有受，有触；有想，有触；有思，有触；有心，有触；有受，有想；有思，有寻”。然而，当知只是依教说之次第，触才被先说。如于此（触），于其余诸法亦不应探求所谓先后次第。实际上，只应通过语义、相、味等来探求诸法。

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

此即：能触，故名为触。彼以触及为相，以撞击为味，以和合为现起，以进入范围之所缘为近因。

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

此触虽是名法(arūpadhamma)，然仅以于所缘(ārammaṇa)中接触的方式而发生，故以接触为相(lakkhaṇa)。虽不以一部分黏着，然如色撞击眼、如声撞击耳，（此触）亦撞击心与所缘，故以撞击为味(rasa)。或者，因由依处(vatthu)与所缘的撞击而生起，亦以成就(sampatti)为义，当知有撞击之味。此于义注(aṭṭhakathā)中说：“实则四地(catubhūmaka)之触，无有名为非接触相者。然而撞击之味，仅是五门(pañcadvārika)（之触）所有。实则五门（之触），既有名为‘接触相’，亦有名为‘撞击味’；意门(manodvārika)（之触），则唯有名为‘接触相’，而无‘撞击味’。”

Idañca vatvā idaṃ suttaṃ ābhataṃ – ‘‘yathā, mahārāja, dve meṇḍā yujjheyyuṃ, tesu yathā eko meṇḍo evaṃ cakkhu daṭṭhabbaṃ, yathā dutiyo meṇḍo evaṃ rūpaṃ daṭṭhabbaṃ; yathā tesaṃ sannipāto evaṃ phasso daṭṭhabbo’’. Evaṃ phusanalakkhaṇo ca phasso, saṅghaṭṭanaraso ca. ‘‘Yathā, mahārāja, dve [Pg.152] sammā vajjeyyuṃ…pe… dve pāṇī vajjeyyuṃ, yathā eko pāṇi evaṃ cakkhu daṭṭhabbaṃ, yathā dutiyo pāṇi evaṃ rūpaṃ daṭṭhabbaṃ, yathā tesaṃ sannipāto evaṃ phasso daṭṭhabbo. Evaṃ phusanalakkhaṇo ca phasso saṅghaṭṭanaraso cā’’ti (mi. pa. 2.3.8) vitthāro.

说完此，又引用此经：“大王(mahārāja)，譬如两只公羊搏斗，其中一只公羊当视为眼，另一只公羊当视为色；彼等相撞之处，当视为触。”如是，触既以接触为相，亦以撞击为味。“大王，譬如两片钹相击……（中略）……两只手相拍，其中一只手当视为眼，另一只手当视为色；彼等相碰之处，当视为触。如是，触既以接触为相，亦以撞击为味。”（《弥兰陀问经》(Milindapañha) 2.3.8）此为详说。

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

又或者，如在“以眼见色(cakkhunā rūpaṃ disvā)”（《法集论》(Dhammasaṅgaṇī) 1352, 1354）等句中，眼识(cakkhuviññāṇa)等是以“眼”等之名而说，如是，于此处亦当知彼等是以“眼”等之名而说。是故，于“如是当见眼”等句中，当依“如是当见眼识”此理路(naya)了知其义。如是，由于心与所缘的撞击，于此经中，亦唯以作用(kicca)为义之味，“撞击味”得以成立。

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

再者，因其依于被称为三者聚合的自因而被开示，故以聚合为现起。确实，此（触）于彼彼处，依其因而被如此开示：“三者之会合为触。”此经句之义为：“由三者之会合而有触”；而非“仅是会合即是触”。

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

再者，因其被如此开示，即以彼行相而现起，故说为“以聚合为现起”。另一方面，以果义之现起，此（触）则名为“以受为现起”。确实，此（触）令受现起，其义即是令其生起。又，譬如于外，虽有热为因，然依附于所谓“漆”界的热气，能令其所依处变得柔软，却不能令作为其因而存在于外的、所谓“无焰炭火”的热体变得柔软；如是，此（触）虽有称为事(vatthu)与所缘(ārammaṇa)的其他因，然因其依附于心，故只在作为其所依处的心中，方为受之生起者，而非于作为其因的事或所缘中，应如是了知。另一方面，因其于无障碍时，在由与彼相应的作意及根所准备的所缘中生起，故被称为“以进入范围的所缘为近因”。

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

感受，故为受。彼以感受为相，以体验为味，或以享受可意行相为味，以心所的愉悦为现起，以轻安为近因。

‘Catubhūmikavedanā [Pg.153] hi novedayitalakkhaṇā nāma natthi. Anubhavanarasatā pana sukhavedanāyameva labbhatī’ti vatvā puna taṃ vādaṃ paṭikkhipitvā ‘sukhavedanā vā hotu, dukkhavedanā vā, adukkhamasukhavedanā vā, sabbā anubhavanarasā’ti vatvā ayamattho dīpito – ārammaṇarasānubhavanaṭṭhānaṃ patvā sesasampayuttadhammā ekadesamattakameva anubhavanti. Phassassa hi phusanamattakameva hoti, saññāya sañjānanamattakameva, cetanāya cetanāmattakameva, viññāṇassa vijānanamattakameva. Ekaṃsato pana issaravatāya vissavitāya sāmibhāvena vedanāva ārammaṇarasaṃ anubhavati.

“四地之受，实无所谓‘被感受’之相，而体验之味，唯于乐受中可得。”如是说已，复破彼说，言：“无论是乐受、苦受，或不苦不乐受，一切皆有体验之味。”此义已明——及至体验所缘之味处，其余相应法仅能体验少分。诚然，触(phassa)仅有触及，想(saññā)仅有识别，思(cetanā)仅有策动，识(viññāṇa)仅有了知。然而，唯有受，以其主宰、权威、主人的身份，才决然地体验所缘之味。

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

受如国王，其余诸法如厨师。譬如厨师备妥种种美味，装入食盒，加盖印记，呈至王前，破开印记，打开食盒，从所有羹肴中取出最上等的部分，放入器皿，为查验有无过失而尝食，然后为国王献上种种上味佳肴。国王以其主宰、权威，身为主人，随意享用。于此，其余诸法体验所缘之味的一部分，正如厨师仅是查验食物。正如厨师仅查验食物的一部分，其余诸法也仅体验所缘之味的一部分。然而，正如国王以其主宰、权威，身为主人，随意享用；同样地，受亦以其主宰、权威、主人的身份，体验所缘之味。是故，说为“体验之味”。

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

在第二种义理抉择中，于此（第一大善心中）所意指的此受，无论如何，都只是享受所缘的可喜相，是故说其作用为“享受可喜相”。又，此受是心所之乐味，以其自身自性而现起，是故说其现起为“心所之乐味”。复次，由于（经中说）“身轻安者感受乐”，是故当知其以轻安为近因。

Nīlādibhedaṃ ārammaṇaṃ sañjānātīti saññā. Sā sañjānanalakkhaṇā paccābhiññāṇarasā. Catubhūmikasaññā hi nosañjānanalakkhaṇā nāma natthi[Pg.154]. Sabbā sañjānanalakkhaṇāva. Yā panettha abhiññāṇena sañjānāti sā paccābhiññāṇarasā nāma hoti.

了知青等差别所缘，故名想（saññā）。其特相是了知，作用是再认知。诚然，四地之想无有不具了知之相者，一切想皆有了知之相。其中，凡以标记（abhiññāṇa）而了知者，即名为以再认知为作用。

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

当知其（作用之）运作，犹如木匠于木上作标记后，复以此标记再辨认彼木之时；犹如观察某人之黑痣等标记后，复以此标记再辨认其人“此是某甲”之时；亦犹如国王之饰品库管，于一一饰品上系附名签，被告知“取某某饰品来”时，点灯进入宝库，读其名签而取其相应饰品之时。

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

另一理路：依总摄一切而言，想的特相是了知。其作用是造作标记，作为再了知的缘，犹如木匠等于木材等上（作标记）。其现起是随所取之相而起谬执，犹如群盲摸象。或因其于所缘中不深入，故其现起为不久住，犹如闪电。其近因是随现前之境，犹如幼鹿于草人起“是人”之想。其中，凡与智相应之想，即随顺于智。当知犹如在具足组合的地界等中，其余诸法亦随顺于地界等。

Cetayatīti cetanā saddhiṃ attanā sampayuttadhamme ārammaṇe abhisandahatīti attho. Sā cetayitalakkhaṇā, cetanābhāvalakkhaṇāti attho. Āyūhanarasā. Catubhūmikacetanā hi nocetayitalakkhaṇā nāma natthi. Sabbā cetayitalakkhaṇāva. Āyūhanarasatā pana kusalākusalesu eva hoti. Kusalākusalakammāyūhanaṭṭhānañhi patvā sesasampayuttadhammānaṃ ekadesamattakameva kiccaṃ hoti. Cetanā pana atirekaussāhā atirekavāyāmā, diguṇussāhā diguṇavāyāmā. Tenāhu porāṇā – ‘‘thāvariyasabhāvasaṇṭhitā ca panesā cetanā’’ti. Thāvariyoti khettasāmī vuccati. Yathā khettasāmī puriso pañcapaṇṇāsa balipurise gahetvā ‘lāyissāmī’ti ekato khettaṃ otarati. Tassa atireko ussāho atireko vāyāmo, diguṇo ussāho diguṇo vāyāmo hoti, ‘nirantaraṃ gaṇhathā’tiādīni vadati, sīmaṃ ācikkhati, tesaṃ surābhattagandhamālādīni jānāti, maggaṃ samakaṃ harati. Evaṃsampadamidaṃ veditabbaṃ[Pg.155]. Khettasāmipuriso viya hi cetanā. Pañcapaṇṇāsa balipurisā viya cittaṅgavasena uppannā pañcapaṇṇāsa kusalā dhammā. Khettasāmipurisassa diguṇussāhadiguṇavāyāmakaraṇakālo viya kusalākusalakammāyūhanaṭṭhānaṃ patvā cetanāya diguṇussāho diguṇavāyāmo hoti. Evamassā āyūhanarasatā veditabbā.

能促动，故为思（cetanā）；其义为：将与自身相应之法结合于所缘。其特相为促动，义即思的体性。其作用为积集（āyūhana）。诚然，四地之思无有不具促动之特相者，一切思皆具促动之特相。然积集之作用，仅于善与不善中生起。因为当到达积集善不善业之处时，其余相应法仅有部分作用，而思则有超常的努力、超常的精勤，有加倍的努力、加倍的精勤。是故古人云：“此思亦安住于如田主之自性中。”所谓“thāvariya”，即是田主。譬如田主带领五十五名雇工，说“我将收割”，一同下田。他有超常的努力、超常的精勤，有加倍的努力、加倍的精勤；他会说“持续不断地做”等语，指示界限，知晓他们所需的酒、饭、香、花等，并均等地引导路径。当知此事有如此成就。思如田主。依心之组分而生的五十五种善法，如五十五名雇工。田主加倍努力精勤之时，犹如思到达积集善不善业之处而有加倍的努力与精勤。当如是知其积集之作用。

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

此思则以安排(saṃvidahana)为现起。此思作为安排者而显现，如同能成办自他事务的大弟子、大木匠等。譬如，大弟子看见戒师从远处走来，自己开始诵习，也促使其他学童各自开始自己的诵习功课；当他开始诵习时，他们也因跟随他而诵习。又如大木匠自己砍削时，也促使其他木匠各自开始自己的砍削工作；当他开始砍削时，他们也因跟随他而砍削。又如将领自己作战时，也促使其他战士投入战斗；当他开始作战时，他们也因跟随他而不退却地作战。同样，此思以自身的作用于所缘中运作时，也促使其他相应法各自生起其作用。因为当它开始自己的作用时，与之相应的诸法也开始运作。因此说：“如同能成办自他事务的大弟子、大木匠等。”又，于忆念紧急要务等时，此思以激励相应诸法的方式而运作，此时它变得明显，当如是了知。

‘Ārammaṇaṃ cintetī’ti cittanti nayena cittassa vacanattho vutto eva. Lakkhaṇādito pana vijānanalakkhaṇaṃ cittaṃ, pubbaṅgamarasaṃ, sandahanapaccupaṭṭhānaṃ, nāmarūpapadaṭṭhānaṃ. Catubhūmakacittañhi novijānanalakkhaṇaṃ nāma natthi. Sabbaṃ vijānanalakkhaṇameva. Dvāraṃ pana patvā ārammaṇavibhāvanaṭṭhāne cittaṃ pubbaṅgamaṃ purecārikaṃ hoti. Cakkhunā hi diṭṭhaṃ rūpārammaṇaṃ citteneva vijānāti…pe… manena viññātaṃ dhammārammaṇaṃ citteneva vijānāti. Yathā hi nagaraguttiko nāma nagaramajjhe siṅghāṭake nisīditvā ‘ayaṃ nevāsiko ayaṃ āgantuko’ti āgatāgataṃ janaṃ upadhāreti vavatthapeti – evaṃsampadamidaṃ daṭṭhabbaṃ. Vuttampi cetaṃ mahātherena – ‘‘yathā, mahārāja[Pg.156], nagaraguttiko nāma majjhe nagarassa siṅghāṭake nisinno puratthimato disato purisaṃ āgacchantaṃ passeyya… pacchimato… dakkhiṇato… uttarato disato purisaṃ āgacchantaṃ passeyya, evameva kho, mahārāja, yaṃ cakkhunā rūpaṃ passati taṃ viññāṇena vijānāti, yaṃ sotena saddaṃ suṇāti, ghānena gandhaṃ ghāyati, jivhāya rasaṃ sāyati, kāyena phoṭṭhabbaṃ phusati, manasā dhammaṃ vijānāti, taṃ viññāṇena vijānātī’’ti (mi. pa. 2.3.12). Evaṃ dvāraṃ patvā ārammaṇavibhāvanaṭṭhāne cittameva pubbaṅgamaṃ purecārikaṃ. Tasmā pubbaṅgamarasanti vuccati.

“心”(citta)的语义，已通过“思虑所缘，故为心”的方式说明。再者，从特相等方面来说，心有“了知”的特相，“作为前导”的作用，“作为连接”的现起，“名色”的近因。四地心中，无有不具了知特相者，一切心皆有了知的特相。此外，当到达根门处，在分别所缘时，心是前导者、先行者。确实，眼所见的色所缘，是唯独由心来了知……乃至意所了知的法所缘，是唯独由心来了知。诚如城防官坐在城中央的十字路口，观察、辨别来来往往的人：“此是本地居民，此是外来者。”——此事当如是理解。大长老亦如是说：“大王，譬如城防官坐在城中央的十字路口，看见有人从东方来……从西方……从南方……从北方来；正是如此，大王，眼见色，由识了知；耳闻声，鼻嗅香，舌尝味，身触所触，意知法，皆由识了知。”（《弥兰陀问经》2.3.12）如是，当到达根门处，在分别所缘时，唯心是前导者、先行者。是故说，其作用是“作为前导”。

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

此心后后生起时，使前前心无间，唯以连接而现起，故其现起是“作为连接”。再者，于五蕴有(pañcavokārabhava)中，其近因必定是名色；于四蕴有(catuvokārabhava)中，其近因则唯是名。是故说“以名色为近因”。

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

再者，此心与先前所指示的心是同一个，还是另一个呢？是同一个。那么，为何要再次说先前已指示的心呢？此事在义注(aṭṭhakathā)中未被审察。此处的正理是：譬如，依色等而施设的太阳等，在胜义上与色等并非不同。因此，当太阳升起时，其名为光辉的色也升起。即便如此说，也没有一个名为太阳的东西与色等不同。但心不是那样；它不是依于触等法而施设的，但在胜义上，它确实与它们不同。因此，当知为了阐明“于心生起之时，彼心在胜义上决定与触等法不同”此义，故而再次宣说。

Yathā ca ‘‘yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti…pe… pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti vedanā hotī’’tiādīsu (dha. sa. 160) pana bhāventena vavatthāpite samaye yo bhāveti na so atthato uppajjati nāma, teneva tattha yathā ‘‘phasso hoti vedanā hotī’’ti vuttaṃ, na evaṃ ‘‘yo bhāveti so hotī’’ti vuttaṃ. ‘‘Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’tiādīsu pana cittena vavatthāpite samaye samayavavatthāpitaṃ cittaṃ na tathā atthato nuppajjati[Pg.157]. Yatheva pana tadā ‘phasso hoti vedanā hoti’, tathā ‘cittampi hotī’ti imassapi atthassa dīpanatthamidaṃ puna vuttanti veditabbaṃ. Idaṃ panettha sanniṭṭhānaṃ – uddesavāre saṅgaṇhanatthaṃ niddesavāre ca vibhajanatthaṃ purimena hi ‘citta’-saddena kevalaṃ samayo vavatthāpito. Tasmiṃ pana cittena vavatthāpitasamaye ye dhammā honti tesaṃ dassanatthaṃ ‘‘phasso hotī’’tiādi āraddhaṃ. Cittañcāpi tasmiṃ samaye hotiyeva. Tasmā tassāpi saṅgaṇhanatthametaṃ puna vuttaṃ. Imasmiñca ṭhāne etasmiṃ avuccamāne ‘‘katamaṃ tasmiṃ samaye citta’’nti na sakkā bhaveyya niddesavāre vibhajituṃ. Evamassa vibhajanaṃyeva parihāyetha. Tasmā tassa niddesavāre vibhajanatthampi etañca vuttanti veditabbaṃ.

又如在“于某时，为生于色界而修道……乃至……地遍，于彼时有触，有受”等句（《法集论》160）中，在由修习者所确立的时刻中，那修习者就胜义而言并非名为生起，因此在那里只说“有触，有受”，而不像那样说“修习者有”。然而，在“于某时，欲界善心已生起”等句中，在以心确立的时刻里，由时刻所确立的心，并非像那样就胜义而言不生起。正如彼时“有触，有受”，同样也“有心”，当知这是为了阐明此义而再次宣说。于此，结论是：在总说(uddesa)中是为了总括，在解释(niddesa)中是为了分别。因为通过前面的“心”一词，仅仅是确立了时刻。然而，为了开示在以心确立的那个时刻中存在的诸法，才开始说“有触”等。心在那个时刻也确实存在，因此为了也总括它，才再次宣说此（心）。并且，若在此处不说此（心），那么在解释中，就不可能分别“在那个时刻，什么是心？”。如此，对它的分别就会阙失。因此当知，为了在解释中也分别它，此（句）才被宣说。

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

或者，因为当说“已生起”时，此处“心已生起”仅是教说之纲领。然而，在义注(aṭṭhakathā)中已审查“心并非单独生起”，是故，此处说“心已生起”时，亦非仅取心本身，而是与五十余种善法一同而取。如是，于彼处已简略总摄一切心与心所法，于此处为依其自性与差别而显示，故开始宣说“有触”等。是故当知，心亦如触等诸法一般，已被宣说。

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禅支聚释义

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

进行寻思，故为寻(vitakka)；或“寻思”本身即是寻；此即所谓的“推度”(ūhana)。其特相是令心投入所缘。因为寻能令心投入所缘。譬如有人依靠国王的宠臣、亲戚或朋友而登上王宫，如是，心依靠寻而投入所缘。是故说寻的特相是令心投入所缘。然而，龙军(Nāgasena)长老说：“寻的特相是敲击。‘大王，譬如鼓被敲击后，方有回响与余音；正是如此，大王，当知敲击如寻，其后的回响与余音如伺。’”（《弥兰陀问经》2.3.14，略有出入）。其作用是敲击与周遍敲击。因为据说，修行者藉由寻，使所缘被寻敲击、被寻周遍敲击。其现起是引领心至所缘。

Ārammaṇe [Pg.158] tena cittaṃ vicaratīti vicāro; vicaraṇaṃ vā vicāro. Anusañcaraṇanti vuttaṃ hoti. Svāyaṃ ārammaṇānumajjanalakkhaṇo. Tattha sahajātānuyojanaraso. Cittassa anuppabandhapaccupaṭṭhāno. Santepi ca nesaṃ katthaci aviyoge oḷārikaṭṭhena pubbaṅgamaṭṭhena ca ghaṇṭābhighāto viya abhiniropanaṭṭhena ca cetaso paṭhamābhinipāto vitakko. Sukhumaṭṭhena anumajjanasabhāvaṭṭhena ca ghaṇṭānuravo viya anuppabandho vicāro. Vipphāravā cettha vitakko, paṭhamuppattikāle paripphandabhūto cittassa. Ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya. Padumābhimukhapāto viya ca gandhānubaddhacetaso bhamarassa. Santavutti vicāro nātiparipphandanabhāvo cittassa, ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya, paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge.

“藉由它，心于所缘中巡行”，故为伺（vicāra）；或巡行（vicaraṇaṃ）即是伺；此即所谓的“随行”（anusañcaraṇa）。它以持续审察所缘为相，以持续应用俱生法为作用，以将心持续系缚于所缘为现起。虽然它们在某些心中不可分离，但寻是心的首次冲击，具有粗大性、前导性与安立性，犹如敲钟的第一击。而伺是持续不断，具有细微性与持续审察的自性，犹如钟的余响。于此，寻是扩散的，在初生起时是心的震动，犹如欲飞上天空之鸟的振翅，又如心逐花香的蜜蜂飞向莲花。伺是平静的运作，是心的非过度震动状态；犹如已飞上天空之鸟的伸展翅膀，又如已飞向莲花的蜜蜂在莲花上方盘旋。

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

然而，在义注(aṭṭhakathā)中说：“寻(vitakka)的生起，是心朝向并投置于所缘，犹如在空中飞行的大鸟，以双翼乘风，稳定翅膀而前进。此寻成为一境性后，即达安止。伺(vicāra)的生起，是反复省察，犹如为了乘风而扇动翅膀前进。如是说：‘它反复省察所缘’，这在（心）持续运作时极为贴切。它们之间的这种差别，在初禅与第二禅中是明显的。再者，譬如有人一手紧握住沾满污垢的铜器，另一手用粉油或擦布来回擦拭，那紧握的手犹如寻，来回擦拭的手犹如伺。又如陶匠用棍子转动陶轮制作器皿时，那按压的手犹如寻，那来回移动的手犹如伺。又如画圆圈时，像固定在中央的圆规尖脚一样，是投置的寻；像在外围旋转的圆规尖脚一样，是反复省察的伺。”

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

“它使人喜悦”，故为喜(pīti)。其相是令人喜爱。其作用是令身心滋润，或为遍满。其现起是欢欣。此喜有五种：小喜(khuddikāpīti)、刹那喜(khaṇikāpīti)、降临喜(okkantikāpīti)、踊跃喜(ubbegāpīti)与遍满喜(pharaṇāpīti)。

Tattha [Pg.159] khuddikāpīti sarīre lomahaṃsamattameva kātuṃ sakkoti. Khaṇikāpīti khaṇe khaṇe vijjuppādasadisā hoti. Okkantikāpīti, samuddatīraṃ vīci viya, kāyaṃ okkamitvā okkamitvā bhijjati. Ubbegāpīti balavatī hoti, kāyaṃ uddhaggaṃ katvā ākāse laṅghāpanappamāṇappattā. Tathā hi puṇṇavallikavāsī mahātissatthero puṇṇamadivase sāyaṃ cetiyaṅgaṇaṃ gantvā candālokaṃ disvā mahācetiyābhimukho hutvā ‘imāya vata velāya catasso parisā mahācetiyaṃ vandantī’ti pakatiyā diṭṭhārammaṇavasena buddhārammaṇaṃ ubbegaṃ pītiṃ uppādetvā sudhātale pahaṭacitrageṇḍuko viya ākāse uppatitvā mahācetiyaṅgaṇeyeva aṭṭhāsi.

其中，小喜只能令身毛竖立；刹那喜犹如电光般刹那生灭；流入喜犹如海浪冲击海岸般，冲击身体后消散；踊跃喜强盛有力，能令身体腾空，达到在空中跳跃之程度。诚然，住在普那瓦利卡（Puṇṇavallika）的大帝萨长老，在满月日傍晚前往塔院，看见月光时，面向大塔心想：“此时此刻，四众弟子必定正在礼敬大塔”，便以平常所见之境为基础，生起以佛为所缘的踊跃喜，犹如在白灰地上被击打的彩球般腾空跃起，就只站立在大塔院中。

Tathā girikaṇḍakavihārassa upanissaye vattakālakagāme ekā kuladhītāpi balavabuddhārammaṇāya ubbegāya pītiyā ākāse laṅghesi. Tassā kira mātāpitaro sāyaṃ dhammasavanatthāya vihāraṃ gacchantā ‘amma, tvaṃ garubhārā, akāle vicarituṃ na sakkosi, mayaṃ tuyhaṃ pattiṃ katvā dhammaṃ sossāmā’ti agamaṃsu. Sā gantukāmāpi tesaṃ vacanaṃ paṭibāhituṃ asakkontī ghare ohīyitvā gharadvāre ṭhatvā candālokena girikaṇḍake ākāsacetiyaṅgaṇaṃ olokentī cetiyassa dīpapūjaṃ addasa. Catasso ca parisā mālāgandhādīhi cetiyapūjaṃ katvā padakkhiṇaṃ karontiyo bhikkhusaṅghassa ca gaṇasajjhāyasaddaṃ assosi. Athassā ‘dhaññā vatime manussā ye vihāraṃ gantvā evarūpe cetiyaṅgaṇe anusañcarituṃ evarūpañca madhuraṃ dhammakathaṃ sotuṃ labhantī’ti muttarāsisadisaṃ cetiyaṃ passantiyā eva ubbegāpīti udapādi. Sā ākāse laṅghitvā mātāpitūnaṃ purimataraṃyeva ākāsato cetiyaṅgaṇe oruyha cetiyaṃ vanditvā dhammaṃ suṇamānā aṭṭhāsi. Atha naṃ mātāpitaro āgantvā ‘amma, tvaṃ katarena maggena āgatāsī’ti pucchiṃsu. Sā ‘ākāsena āgatāmhi, na maggenā’ti vatvā ‘amma, ākāsena nāma khīṇāsavā sañcaranti, tvaṃ kathaṃ āgatā’ti puṭṭhā āha – ‘mayhaṃ candālokena cetiyaṃ olokentiyā ṭhitāya buddhārammaṇā balavapīti uppajjati, athāhaṃ neva attano ṭhitabhāvaṃ na nisinnabhāvaṃ aññāsiṃ, gahitanimitteneva pana ākāsaṃ [Pg.160] laṅghitvā cetiyaṅgaṇe patiṭṭhitāmhī’ti. Evaṃ ubbegāpīti ākāse laṅghāpanappamāṇā hoti.

同样，在基利堪达寺(Girikaṇḍaka-vihāra)的依处瓦塔迦拉村(Vattakālakagāma)，一位良家女子也因强有力的、以佛为所缘的踊跃喜而在空中飞升。据说她的父母傍晚为听法而去寺院时对她说：“女儿啊，你身怀重孕，不宜在不当的时候外出，我们会为你作一份功德而听法。”说罢便去了。她虽然想去，但无法违逆他们的话，只好留在家里。她站在家门口，借着月光眺望基利堪达寺的露天塔院，看见了对塔的灯供养。她还看见四众弟子以花、香等物供养塔并右绕，也听到了比丘僧团的合诵声。这时她想：“这些人真有福报啊，能去寺院，在这样的塔院里行走，还能听到如此甜美的法！”当她看着如珍珠堆般的塔时，踊跃喜便生起了。她腾空飞升，比父母更早地从空中降落到塔院，礼拜了塔后，站着听法。后来她的父母来了，问她：“女儿啊，你是从哪条路来的？”她回答：“我是从空中来的，不是走道路来的。”他们又说：“女儿啊，在空中行走的是漏尽者，你是怎么来的？”她被这么问后，说道：“我借着月光眺望塔而站着时，生起了以佛为所缘的强有力的喜悦，那时我既不知道自己是站着，也不知道自己是坐着，而是只凭着所取之相，便跃入空中，立足于塔院中了。”如此，踊跃喜可达到使人腾空飞升的程度。

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

再者，当遍满喜(pharaṇapīti)生起时，整个身体被依次遍满，犹如被吹胀的皮囊，又如被大水流冲入的山谷。再者，此五种喜在孕育并趋向成熟时，能圆满两种轻安(passaddhi)——身轻安与心轻安。轻安在孕育并趋向成熟时，能圆满两种乐(sukha)——身乐与心乐。乐在孕育并趋向成熟时，能圆满三种定(samādhi)——刹那定(khaṇikasamādhi)、近行定(upacārasamādhi)与安止定(appanāsamādhi)。在这些喜当中，除了能圆满安止定的喜，其余能圆满另外两种定的喜也适用于此处。

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

能带来快乐，故为“乐”(sukha)；其义为：它为生起之人带来快乐。或者，因为它善于吞食(khādati)、挖掘(khanati)身心的病恼，故为“乐”。这是悦受(somanassavedanā)的名称。其特相等，应如“受篇”(vedanāpada)中所述之法了知。

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

另一法是：乐(sukha)以愉悦为特征(lakkhaṇa)，以增长相应法为作用(rasa)，以资助为现起(paccupaṭṭhāna)。再者，虽然在某些心中喜(pīti)与乐不相分离，但获得可意所缘时的满足是喜；体验已得之味是乐。有喜之处则有乐，有乐之处不必然有喜。喜为行蕴(saṅkhārakkhandha)所摄，乐为受蕴(vedanākkhandha)所摄。喜，犹如在旷野中疲惫之人听见或看见林边之水；乐，犹如进入林荫及饮用其水。

Yathā hi puriso mahākantāramaggaṃ paṭipanno ghammapareto tasito pipāsito paṭipathe purisaṃ disvā ‘kattha pānīyaṃ atthī’ti puccheyya. So ‘aṭaviṃ uttaritvā jātassaravanasaṇḍo atthi, tattha gantvā labhissasī’ti vadeyya. So tassa kathaṃ sutvā haṭṭhapahaṭṭho bhaveyya. Tato gacchanto bhūmiyaṃ patitāni uppaladalanālapattādīni disvā suṭṭhutaraṃ haṭṭhapahaṭṭho hutvā gacchanto allavatthe allakese purise passeyya, vanakukkuṭamorādīnaṃ saddaṃ suṇeyya, jātassarapariyante jātaṃ maṇijālasadisaṃ nīlavanasaṇḍaṃ passeyya, sare jātāni uppalapadumakumudādīni passeyya, acchaṃ vippasannaṃ udakaṃ passeyya. So bhiyyo [Pg.161] bhiyyo haṭṭhapahaṭṭho hutvā jātassaraṃ otaritvā yathāruci nhatvā ca pivitvā ca paṭippassaddhadaratho bhisamuḷālapokkharādīni khāditvā nīluppalādīni piḷandhitvā mandālakamūlāni khandhe karitvā uttaritvā sāṭakaṃ nivāsetvā, udakasāṭakaṃ ātape katvā, sītacchāyāya mandamande vāte paharante nipanno ‘aho sukhaṃ, aho sukha’nti vadeyya. Evaṃsampadamidaṃ daṭṭhabbaṃ.

譬如，有一人行于广大难行之道，为暑热所逼，疲惫干渴，于途中见一人而问：“何处有水？”彼人答言：“越过此林，即有具天然湖之林苑，去到彼处，汝将得水。”彼闻其言，心生欢喜。其后前行，见地上有掉落之优波罗(uppala)花瓣、花茎、花叶等，愈发欢喜。继续前行，或见衣发湿润之人，或闻林鸡、孔雀等之声，或见天然湖畔有如摩尼网之青翠林苑，或见湖中生长之优波罗、钵头摩(paduma)、拘物头(kumuda)等，或见清澈澄净之水。彼愈发欢喜，遂入天然湖，随意沐浴、饮水。热恼平息后，食莲茎、莲根、莲子等，佩戴青莲花等，肩负曼陀罗(mandālaka)根，从水中上岸，穿好衣，将湿衣置于日光下曝晒，于凉荫下，微风徐徐吹拂时，偃卧而言：“啊，乐哉！啊，乐哉！”此事之圆满成就，当如是见。

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

当知，于前分所缘中，具欢喜相之“喜”(pīti)，犹如彼人从听闻具天然湖之林苑起，至见到水为止，其欢喜之时。当知，已达强盛、安住于体验所缘之味相之“乐”(sukha)，犹如彼人沐浴、饮水后，于凉荫下，微风徐徐吹拂时，偃卧而言“啊，乐哉！啊，乐哉！”之时。当知此说，乃因喜与乐于各各之时机变得显现之故。复次，“有喜之处亦有乐”，此点实已宣说。

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

“心一境性”即心的一境状态；此为定之名。关于其相等等，在义注中首先说道：“定以领导为相，亦以不散乱为相。”犹如尖顶屋的顶栋因结合了其余建材而成为首要部分；同样地，由于一切善法通过具定之心而成就，因此对于所有这些法而言，定是领导者。是故说：

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

“大王，譬如尖顶屋的所有椽木都朝向顶栋，倾向顶栋，汇于顶栋，顶栋被称为它们的首位；同样地，大王，所有善法都倾向于定，朝向于定，归向于定，定被称为它们的首位。”

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

又如国王亲临军队，军队无论在哪里溃败，国王便去那里；在他所到之处，军队便会重整，敌军被击溃后，也会归顺国王。同样地，定不让俱生法涣散或离散，因此它以不散乱为相。

Aparo [Pg.162] pana nayo – ayaṃ cittassekaggatāsaṅkhāto samādhi nāma avisāralakkhaṇo vā avikkhepalakkhaṇo vā, sahajātadhammānaṃ, sampiṇḍanaraso nhāniyacuṇṇānaṃ udakaṃ viya, upasamapaccupaṭṭhāno ñāṇapaccupaṭṭhāno vā. ‘‘Samāhito yathābhūtaṃ jānāti passatī’’ti hi vuttaṃ. Visesato sukhapadaṭṭhāno, nivāte dīpaccīnaṃ ṭhiti viya cetaso ṭhitīti daṭṭhabbo.

另有一说：此名为“定”的心一境性，以不涣散或不散乱为相；其作用是凝聚俱生法，犹如水之于沐浴粉；其现起为平静，或为智。诚如所说：“心入定者如实知见。”特以乐为近因。当知它犹如无风之处的灯焰，是心的稳定状态。

Indriyarāsivaṇṇanā

根聚释义

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

诸相应法依此而信，或其自身能信，或仅是信，故名为信（saddhā）。彼信因能压伏无信，以增上义，故名为根。或于胜解相中行使主权，故名为根。信即是根，是为信根。复次，彼信既有澄净相，亦有跃进相。

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

譬如转轮王之净水宝珠，投入水中，能使淤泥、苔藻、浮萍、烂泥沉淀，令水清澈、明净、不混浊；同样地，信生起时，能镇伏诸盖，使烦恼沉淀，令心澄净、不混浊。良家子(kulaputta)瑜伽行者以澄净心行布施、受持戒、行布萨(uposatha)业、勤修习。如是，当知信先有澄净之相。是故，具寿(āyasmā)龙军(nāgasena)言：

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

大王，譬如转轮王率四兵众行于长途，欲渡浅水。其水为象、马、车、步兵所扰，遂成浑浊、搅动、泥泞之状。渡毕，转轮王命众人曰：“诸君，取饮水来，我将饮之。”王有净水宝珠。众人应诺转轮王曰：“遵命，天王。”遂将净水宝珠投入水中。宝珠一入水，淤泥、苔藻、浮萍即散，污泥亦沉淀，水遂变得清澈、澄净、不混浊。彼等乃奉饮水于转轮王前，曰：“请天王饮水。”

‘‘Yathā[Pg.163], mahārāja, udakaṃ evaṃ cittaṃ daṭṭhabbaṃ. Yathā te manussā evaṃ yogāvacaro daṭṭhabbo. Yathā paṅkasevālapaṇakaṃ kaddamo ca evaṃ kilesā daṭṭhabbā. Yathā udakappasādako maṇi evaṃ saddhā daṭṭhabbā. Yathā udakappasādake maṇimhi pakkhittamatte paṅkasevālapaṇakaṃ vigacchati kaddamo ca sannisīdati, acchaṃ bhavati udakaṃ vippasannaṃ anāvilaṃ, evameva kho, mahārāja, saddhā uppajjamānā nīvaraṇe vikkhambheti, vinīvaraṇaṃ cittaṃ hoti acchaṃ vippasannaṃ anāvila’’nti (mi. pa. 2.1.10).

“大王，应当这样看待：水好比是心，瑜伽行者好比是那些人，淤泥、水藻、浮萍和污泥好比是诸烦恼，净水宝珠好比是信。大王，就像净水宝珠一投入水中，淤泥、水藻、浮萍就会消失，污泥也会沉淀，水变得清澈、明净、不浑浊；同样地，大王，当信心生起时，就能抑制诸盖，心离诸盖，变得清澈、明净、不浑浊。”（《弥兰王问》2.1.10）

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

又如一条大河，遍满鳄鱼、摩伽罗(makara)、水怪、罗刹等，胆怯之人站在两岸。这时一位英勇的战士前来，问道：“你们为何站在这里？”听闻回答说：“因为有危险，不敢下水。”他便拔出锋利的剑说：“跟在我后面，不要害怕。”说完便下河，击退来来往往的鳄鱼等，使此岸的人们安全到达彼岸，又安全地将彼岸的人们带回此岸。同样地，对于行布施、持戒、行布萨业、开始修习的人，信是其先导和前行者。因此说：“信亦有勇猛跃入的特相。”

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

另有他法：信以信赖为特相，或以信解为特相。其作用是澄清，犹如净水宝珠；或其作用是跃入，犹如渡越暴流者。其现起为不浑浊，或其现起为胜解。其近因为可信之事，或其近因为入流支。当知此信犹如手、财富与种子。

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

勇者之状态为精进，或勇者之行为为精进。以方法、途径、方便而应被策励、被发起者，是为精进。此精进能克服懈怠，具主导义，故为根；或于策励相中行使主导作用，故为根。精进即是根，是为精进根。此精进既有支持之相，亦有策励之相。譬如旧屋，由外来之柱支撑而得以屹立；同理，修行者由精进支撑，于一切善法便不退失、不衰减。应如是知其支持之相。是故龙军(Nāgasena)长老言：

‘‘Yathā[Pg.164], mahārāja, puriso gehe patante tamaññena dārunā upatthambheyya, upatthambhitaṃ santaṃ evaṃ taṃ gehaṃ na pateyya, evameva kho mahārāja upatthambhanalakkhaṇaṃ vīriyaṃ, vīriyupatthambhitā sabbe kusalā dhammā na hāyanti na parihāyantī’’ti (mi. pa. 2.1.12).

“大王，譬如有人，以另一木材支撑倾倒之屋，屋被支撑后，便不倒塌。大王，正是如此，精进有支持之相。为精进所支撑的一切善法，皆不退失，亦不衰减。”

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

又譬如，小军与大军交战，小军可能溃退。于是向王禀报，王便派遣援军。自军受其策励，便能战胜敌军。同理，精进不令俱生相应法退缩、后退，反而能将之提起、策励。是故说“精进亦有策励之相”。

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

另一理趣：精进以励力为相，以支持俱生法为味(作用)，以不沉滞为现起(现状)。其近因是悚惧(saṃvega)，如言：“悚惧者，如理精勤。”或其近因是精进事(vīriyārambhavatthu)。当知，正勤是一切成就之根本。

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

依此而忆念，或其自身能忆念，或仅是忆念，故为念（sati）。它能克服失念，具有主导作用，故为根；或因为它在现前的特相上行使主导作用，故为根。念即是根，是为念根。此念既有不漂浮的特相，也有摄持的特相。犹如国王的库藏官，日夜提醒国王忆念其主权财富；同样地，念也使人标记、忆念善法。因此，长老说：

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

“大王，犹如转轮王的库藏官，日夜提醒转轮王他的荣耀：‘陛下，有如此多的象、如此多的马、如此多的车、如此多的步兵，有如此多的银、如此多的金、如此多的全部财产，愿陛下忆念之！’大王，正是如此，念使善法不漂失：此即四念处、四正勤、四神足、五根、五力、七觉支、圣八支道、止、观（vipassanā）、明、解脱，此等即是出世间法。大王，念即具有不漂失的特相。”（《弥兰王问》2.1.13）

Yathā [Pg.165] pana rañño cakkavattissa pariṇāyakaratanaṃ rañño ahite ca hite ca ñatvā ahite apayāpeti, hite upayāpeti, evameva sati hitāhitānaṃ dhammānaṃ gatiyo samanvesitvā ‘ime kāyaduccaritādayo dhammā ahitā’ti ahite dhamme apanudeti, ‘ime kāyasucaritādayo dhammā hitā’ti hite dhamme upaggaṇhāti. Tenāha thero –

又如转轮王的将帅宝，了知对国王有益与有害之人，便排除有害之人，引进有益之人；同样地，念在探寻了有益和有害诸法的去向后，了知“这些身恶行等法是有害的”，就排除有害之法；了知“这些身善行等法是有益的”，就摄持有益之法。因此长老说——

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

“大王，犹如转轮王的主兵宝，它了知对国王的利害——‘这些对国王有利，这些对国王有害；这些有助益，这些无助益’——于是排除有害的，摄取有益的。大王，同样地，当念生起时，它审查有利与有害诸法的状况——‘这些法有利，这些法有害；这些法有助益，这些法无助益’——于是排除有害的法，摄取有益的法。大王，念即是以摄取为相。”（《弥兰王问》2.1.13）

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

另一法门：念以不浮浅为相，以不忘失为作用，以守护为现起，或以面向所缘为现起；以坚固想为近因，或以身等念处为近因。又，因其于所缘中牢固安住，故当知如城门柱；因其守护眼门等，故当知如守门人。

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

能善巧地将心置于所缘，故为定（samādhi）。彼定因能压伏散乱，以主导义故为根（indriya）。或于不散乱相中行使主导作用，故为根。定即是根，是为定根（samādhindriya）。又，其相、作用等，当依前方已说之法而了知。

Pajānātīti paññā. Kiṃ pajānāti? ‘Idaṃ dukkha’ntiādinā nayena ariyasaccāni. Aṭṭhakathāyaṃ pana ‘paññāpetīti paññā’ti vuttaṃ. Kinti paññāpetīti? Aniccaṃ dukkhaṃ anattāti paññāpeti. Sāva avijjāya abhibhavanato adhipatiyaṭṭhena indriyaṃ. Dassanalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ. Paññāva indriyaṃ paññindriyaṃ. Sā panesā obhāsanalakkhaṇā ca paññā pajānanalakkhaṇā ca. Yathā hi catubhittike gehe rattibhāge dīpe jalite andhakāro nirujjhati āloko pātubhavati, evameva obhāsanalakkhaṇā [Pg.166] paññā. Paññobhāsasamo obhāso nāma natthi. Paññavato hi ekapallaṅkena nisinnassa dasasahassilokadhātu ekālokā hoti. Tenāha thero –

因为它了知，故称为慧(paññā)。了知什么？以“此是苦”等方式了知诸圣谛。但在义注(aṭṭhakathā)中说：“因为它使人知晓，故称为慧。”使人知晓什么？使人知晓无常、苦、无我。此慧因能克服无明，故以主导义为根；或因其在“见”的特征中行使主导作用，故为根。慧即是根，称为慧根。此慧既有照亮之相，亦有了知之相。譬如在四壁之室，夜间燃灯，黑暗即灭，光明显现；慧也同样具有照亮之相。无有光明能与慧光相比。有慧者仅以一跏趺坐，即能使一万世界光明遍照。因此长老说——

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

“大王，譬如有人将一盏灯带入黑暗的屋室，被带入的灯驱散黑暗，产生光明，显示光亮，并使诸色显现；大王，同样地，当智慧生起时，它驱散无明的黑暗，产生真知的光明，显示智慧之光，并使诸圣谛显现。大王，智慧即具有此照亮之相。”（《弥兰王问》2.1.15）

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

又譬如一位善巧的医生了知病人适宜与不适宜的食物；同样地，当智慧生起时，它了知善与不善、应行与不应行、低劣与胜妙、黑与白及其有对比与无对比的诸法。法大将亦曾说：“贤友(āvuso)，因为了知，因为了知，所以称为‘慧’。了知什么？了知‘此是苦’”等（《中部》43经）。此应广说。如此，当知其具有了知之相。

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

另一方法是：慧(paññā)以如实通达自性为相；或以无碍通达为相，犹如善巧弓箭手射出之箭的通达。以照亮所缘为作用，犹如灯。以不迷惑为现起，犹如入林者之善向导。

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

知故名意(mano)，即识知义。然义注师(Aṭṭhakathācariyā)们说：犹如用量器测量，犹如用大秤称量，是测量所缘而非了知，故名意。彼意于知相或测量相中行使主权，故为根(indriya)。意即是根，为意根(manindriya)。此是前已说之心(citta)的同义词。

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

因与喜(pīti)、悦(somanassa)相应，心是美好的，故名善意(sumano)。善意之状态即是喜悦(somanassa)。因其在愉悦之相上行使主导作用，故为根(indriya)。喜悦即是根，名为喜根(somanassindriya)。这是对前面所说之受(vedanā)的同义词。

Jīvanti [Pg.167] tena taṃsampayuttakā dhammāti jīvitaṃ. Anupālanalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ. Jīvitameva indriyaṃ jīvitindriyaṃ. Taṃ pavattasantatādhipateyyaṃ hoti. Lakkhaṇādīhi pana attanā avinibhuttānaṃ dhammānaṃ anupālanalakkhaṇaṃ jīvitindriyaṃ, tesaṃ pavattanarasaṃ, tesaṃyeva ṭhapanapaccupaṭṭhānaṃ, yāpayitabbadhammapadaṭṭhānaṃ. Santepi ca anupālanalakkhaṇādimhi vidhāne atthikkhaṇeyeva taṃ te dhamme anupāleti udakaṃ viya uppalādīni, yathāsakaṃpaccayuppannepi ca dhamme pāleti dhātī viya kumāraṃ, sayaṃpavattitadhammasambandheneva ca pavattati niyāmako viya, na bhaṅgato uddhaṃ pavattayati attano ca pavattayitabbānañca abhāvā, na bhaṅgakkhaṇe ṭhapeti sayaṃ bhijjamānattā khīyamāno viya vaṭṭisineho dīpasikhaṃ. Na ca anupālanapavattanaṭṭhapanānubhāvavirahitaṃ yathāvuttakkhaṇe tassa tassa sādhanatoti daṭṭhabbaṃ.

诸相应法依之而活，故名命(jīvita)。于守护相中行使主权，故为根(indriya)。命即是根，为命根(jīvitindriya)。彼于相续流转中为主。就相等等而言，命根以守护与自身不相离之诸法为相，以令彼等转起为作用(味)，以令彼等安住为现起，以应持续之法为足处(近因)。虽有守护相等作用，然彼仅于存在刹那守护诸法，犹如水之于莲花等；亦守护由各自之缘而生之法，犹如保姆之于孩童；且仅依与自行转起之法的关联而转起，犹如舵手；于坏灭后，不令他法转起，因自身与所应令转起者皆不存在；于坏灭刹那，亦不能令他法安住，因自身亦在坏灭，犹如将尽之灯油不能维持灯焰。应知，命根并非无有守护、令转起、令安住之功能，因于如前所述之刹那，能成办彼彼之事。

Maggaṅgarāsivaṇṇanā

道支集释义

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

于正见等中，应知以见义为正见，以投向所缘义为正思惟，以策励义为正精进，以现起义为正念，以不散乱义为正定。然依语释：正见，或彼令[相应法]正见，故为正见。正思惟，或彼令[相应法]正思惟，故为正思惟。正精进，或彼令[相应法]正精进，故为正精进。正念，或彼令[相应法]正念，故为正念。正安住，或彼令[相应法]正安住，故为正定。复次，称善或善妙之见为正见。亦应以此理趣知其语释。至于相(lakkhaṇa)等，已如前说。

Balarāsivaṇṇanā

力聚释义

Saddhābalādīsupi saddhādīni vuttatthāneva. Akampiyaṭṭhena pana balanti veditabbaṃ. Evametesu assaddhiye na kampatīti saddhābalaṃ. Kosajje na kampatīti vīriyabalaṃ. Muṭṭhassacce na kampatīti satibalaṃ. Uddhacce na kampatīti samādhibalaṃ. Avijjāya na kampatīti paññābalaṃ. Ahirike na kampatīti hiribalaṃ[Pg.168]. Anottappe na kampatīti ottappabalanti. Ayaṃ ubhayapadavasena atthavaṇṇanā hoti.

于信力等中，信等之义亦如前说。然应知“力”以不动摇为义。如此，于此等[力]中：不为不信所动摇，故为信力；不为懈怠所动摇，故为精进力；不为失念所动摇，故为念力；不为掉举所动摇，故为定力；不为无明所动摇，故为慧力；不为无惭所动摇，故为惭力；不为无愧所动摇，故为愧力。此为依二词之义释。

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

于其中，前五[力]已如前以相(lakkhaṇa)等阐明。于后二者中：因身恶行等而羞耻，故为惭(hiri)，此为羞耻(lajjā)之增语；因彼等[恶行]而畏惧，故为愧(ottappa)，此为于恶行怖畏之增语。为示彼等之差别，立此“等起、增上，并以羞耻与怖畏为相”之纲目(mātika)后，而作此广说。

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

惭，名为从内生起；愧，名为从外生起。惭，名为以我为主；愧，名为以世间为主。惭，以羞耻为性；愧，以怖畏为性。惭，以恭敬为相；愧，以畏惧过患及视之为怖畏为相。

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

在此，从内生起的惭，由四种原因生起：即反观出身，反观年龄，反观勇健，反观博学。如何呢？“此等恶行，非为出身高贵者所为，实是渔夫等出身卑贱者所为。如我这般出身高贵者，不应为此行。”如是反观出身，不作杀生等恶行，而生起惭。又，“此等恶行，乃是年轻人所为，如我这般年长者，不应为此行。”如是反观年龄，不作杀生等恶行，而生起惭。又，“此等恶行，乃是体性懦弱者所为，非勇健者所为。如我这般勇健者，不应为此行。”如是反观勇健，不作杀生等恶行，而生起惭。又，“此等恶行，乃是盲昧愚痴者所为，非贤智者所为。如我这般贤智博学者，不应为此行。”如是反观博学，不作杀生等恶行，而生起惭。如是，从内生起的惭由四种原因而生起。令惭生起后，使其进入自心，而不作恶行。如是，名为惭者，即是从内生起。

Kathaṃ [Pg.169] bahiddhāsamuṭṭhānaṃ ottappaṃ nāma? Sace tvaṃ pāpakammaṃ karissasi catūsu parisāsu garahappatto bhavissasi.

如何名为由外缘而起的愧？倘若你造作恶业，将于四众中遭受谴责。

Garahissanti taṃ viññū, asuciṃ nāgariko yathā;

Vajjito sīlavantehi, kathaṃ bhikkhu karissasīti.

智者将斥责你，犹如市民厌弃不净之物；既被具戒者所摒弃，比丘啊，你将如何自处？

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

如此省察，便因由外缘而起的愧而不造作恶业。如是，名为由外缘而起的愧。

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

如何名为以自我为主的惭？于此，有某位良家子以自我为主、为尊而思惟：“像我这样具信出家、多闻、持头陀行之人，不应造作恶业。”故而不作恶。如是，名为以自我为主的惭。是故，世尊说：“他以自我为主、为尊，舍断不善，修习善；舍断有过失法，修习无过失法；守护自身清净。”

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

如何名为以世间为首的怖畏？于此，某位良家子以世间为首、为尊，而不作恶业。如是说：“此世间众生聚居之处，实为广大。于此广大世间中，有具神通、天眼、知他心之沙门婆罗门，彼等从远处即能看见，纵在近处亦不被见，且能以心了知他心。彼等亦将如是知我：‘诸君，请看此良家子，彼以信从家出家，趣于无家，却与恶不善法杂染而住。’亦有具神通、天眼、知他心之天女，彼等从远处即能看见，纵在近处亦不被见，且能以心了知他心。彼等亦将知我：‘诸君，请看此良家子，彼以信从家出家，趣于无家，却与恶不善法杂染而住。’……”彼即以世间为首、为尊，舍离不善，修习善法；舍离有过，修习无过；护持自身清净。如是，名为以世间为首的怖畏。

Lajjāsabhāvasaṇṭhitā [Pg.170] hirī, bhayasabhāvasaṇṭhitaṃ ottappanti. Ettha pana lajjāti lajjanākāro; tena sabhāvena saṇṭhitā hirī. Bhayanti apāyabhayaṃ; tena sabhāvena saṇṭhitaṃ ottappaṃ. Tadubhayampi pāpaparivajjane pākaṭaṃ hoti. Ekacco hi, yathā nāma eko kulaputto uccārapassāvādīni karonto lajjitabbayuttakaṃ ekaṃ disvā lajjanākārappatto bhaveyya hīḷito, evameva ajjhattaṃ lajjidhammaṃ okkamitvā pāpakammaṃ na karoti. Ekacco apāyabhayabhīto hutvā pāpakammaṃ na karoti.

惭(hirī)安住于羞耻自性，怖畏(ottappa)安住于怖畏自性。于此，羞耻即是羞耻的状态，惭即安住于此自性。怖畏即是恶趣之怖畏，怖畏即安住于此自性。此二者于远离恶时显现。譬如，某良家子于行大小便等事时，若见一当感羞耻之人，即会进入羞耻的状态，感到羞辱。正是如此，有人依于内在生起的惭法，而不作恶业。又有人因怖畏恶趣，而不作恶业。

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

于此有此譬喻：犹如于二铁丸中，一者清凉而涂满粪秽，一者炽热而火焰熊熊。于此，智者因厌恶其涂粪而不取彼清凉铁丸，亦因畏惧烧灼而不取另一者。其中，因厌恶涂粪而不取清凉铁丸，犹如于内安住惭法而不造恶；因畏惧烧灼而不取炽热铁丸，当知犹如因畏惧恶趣而不造恶。

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

惭，以恭敬为相；愧，以见罪过而怖畏为相。此二者亦唯于远离恶时方得显现。诚然，或有人因省察出身高贵、省察导师之伟大、省察法嗣之伟大、省察同梵行者之伟大，以此四种因缘，生起以恭敬为相之惭而不造恶。或有人因畏惧自我谴责、畏惧他人谴责、畏惧刑罚、畏惧恶趣，以此四种因缘，生起以见罪过而怖畏为相之愧而不造恶。于此，省察出身高贵等以及畏惧自我谴责等，皆应详细解说。

Mūlarāsivaṇṇanā

根聚之释义

Na lubbhanti etena, sayaṃ vā na lubbhati, alubbhanamattameva vā tanti alobho. Adosāmohesupi eseva nayo. Tesu alobho ārammaṇe cittassa agedhalakkhaṇo, alaggabhāvalakkhaṇo vā kamaladale jalabindu viya. Apariggahaṇaraso muttabhikkhu viya[Pg.171]. Anallīnabhāvapaccupaṭṭhāno asucimhi patitapuriso viya. Adoso acaṇḍikkalakkhaṇo, avirodhalakkhaṇo vā anukūlamitto viya. Āghātavinayaraso pariḷāhavinayaraso vā candanaṃ viya. Sommabhāvapaccupaṭṭhāno puṇṇacando viya. Amoho lakkhaṇādīhi heṭṭhā paññindriyapade vibhāvito eva.

“因此而不贪”，或“自身不贪”，或“仅为不贪之状态”，故为无贪（alobha）。于无嗔（adosa）、无痴（amoha）亦同此理。其中，无贪，以心于所缘（ārammaṇa）不贪婪为相，或以不黏著为相，犹如莲叶上之水珠。以不执取为作用（rasa），犹如解脱之比丘。以不染著为现起（paccupaṭṭhāna），犹如堕于不净中之人。无嗔，以不暴恶为相，或以不违逆为相，犹如随顺之友。以平息怨恨为作用，或以平息热恼为作用，犹如檀香。以柔和为现起，犹如满月。无痴之相等等，已于前文慧根（paññindriya）之章节中阐明。

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

又，于此三者中，无贪是悭吝之垢的对治法，无嗔是恶戒之垢的对治法，无痴是不修习诸善法的对治法。于此，无贪是布施之因，无嗔是戒之因，无痴是修习之因。又，于彼等中，以无贪故，不取过多，因贪者会取过多；以无嗔故，不取过少，因嗔者会取过少；以无痴故，不取颠倒，因痴者会取颠倒。

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

于此，以无贪故，对存在的过失，能如其过失而受持，依过失而行转；诚然，贪者会覆藏过失。以无嗔故，对存在的功德，能如其功德而受持，依功德而行转；诚然，嗔者会抹杀功德。以无痴故，对如实自性，能如其如实自性而受持，依如实自性而行转；诚然，痴者会执取“真实为非真实，非真实为真实”。又，以无贪故，无有爱别离苦，因贪者有爱性且不能忍受与所爱分离故。以无嗔故，无有怨憎会苦，因嗔者有憎性且不能忍受与所憎会合故。以无痴故，无有求不得苦，因无痴者能作如是省察：“于此，彼从何可得？”等故。

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

于此，以无贪故，无有生苦，因无贪是渴爱(taṇhā)的对治法，且生苦以渴爱为根。以无嗔故，无有老苦，因剧烈之嗔使人迅速衰老。以无痴故，无有死苦，诚然，迷乱而死是苦，而此于无痴者则无有。又，以无贪故，在家者得安乐共住；以无痴故，出家者得安乐共住；而以无嗔故，一切人皆得安乐共住。

Visesato [Pg.172] cettha alobhena pettivisaye upapatti na hoti. Yebhuyyena hi sattā taṇhāya pettivisayaṃ upapajjanti, taṇhāya ca paṭipakkho alobho. Adosena niraye upapatti na hoti. Dosena hi caṇḍajātitāya dosasadisaṃ nirayaṃ upapajjanti. Dosassa ca paṭipakkho adoso. Amohena tiracchānayoniyaṃ nibbatti na hoti. Mohena hi niccasammūḷhaṃ tiracchānayoniṃ upapajjanti. Mohassa paṭipakkho ca amoho. Etesu ca alobho rāgavasena upagamanassa abhāvakaro, adoso dosavasena apagamanassa, amoho mohavasena amajjhattabhāvassa.

于此（三善根）中，尤其以无贪则不投生于饿鬼界(pettivisaye)。因为众生大都因渴爱而投生于饿鬼界，无贪则为渴爱之对治。以无嗔则不投生于地狱。因为（众生）因嗔恚，以其暴恶之性而投生于与嗔恚相似的地狱，无嗔则为嗔恚之对治。以无痴则不投生于畜生道(tiracchānayoni)。因为众生因愚痴，恒常迷乱而投生于畜生道，无痴则为愚痴之对治。于此三者中，无贪能使人不因贪(rāga)而趋近，无嗔能使人不因嗔(dosa)而退避，无痴能使人不因痴(moha)而失去中立。

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

又，依此三者，依次产生此三想：出离想(nekkhammasaññā)、无恚想(abyāpādasaññā)、无害想(avihiṃsāsaññā)；亦产生此三想：不净想(asubhasaññā)、无量想(appamāṇasaññā)、界想(dhātusaññā)。再者，以无贪，则能避免沉溺欲乐之极端；以无嗔，则能避免自我折磨之极端；以无痴，则能行于中道(majjhimā paṭipatti)。同样地，以无贪能破除贪欲身系(abhijjhākāyagantha)，以无嗔能破除嗔恚身系(byāpādakāyagantha)，以无痴能破除其余二身系。并且，前二念处(satipaṭṭhāna)由前二者（无贪、无嗔）之威力而成就，后二念处则仅由后者（无痴）之威力而成就。

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

于此，无贪为健康之缘；无贪者不享用虽可贪而实不宜之物，是故无病。无嗔为青春之缘；无嗔者不为能引生皱纹白发之嗔火所烧，得以长时年轻。无痴为长寿之缘；无痴者了知利害，避无益而行有益，是故长寿。

Alobho cettha bhogasampattiyā paccayo hoti, aluddhassa hi cāgena bhogapaṭilābho. Adoso mittasampattiyā, mettāya mittānaṃ paṭilābhato ceva aparihānato ca. Amoho attasampattiyā, amūḷho hi attano hitameva karonto attānaṃ sampādeti[Pg.173]. Alobho ca dibbavihārassa paccayo hoti, adoso brahmavihārassa, amoho ariyavihārassa.

于此，无贪是财富圆满之缘，因为无贪者通过布施获得财富。无瞋是善友圆满之缘，因为通过慈爱既能获得朋友，又不会失去他们。无痴是自我圆满之缘，因为无痴者只做对自己有益之事，从而成就自己。无贪是天住之缘，无瞋是梵住之缘，无痴是圣住之缘。

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

于此，以无贪故，于己方诸有情中得寂灭，因其坏灭时，由极执取为因之苦亦不存在；以无瞋故，于他方诸有情中得寂灭，因为无瞋者即使对敌人亦无敌想；以无痴故，于中立诸有情中得寂灭，因为无痴者于一切皆无执著。

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

由无贪而有无常见；因为贪者为求享乐，即使于无常的诸行，亦不见其为无常。由无瞋而有苦见；因为无瞋意乐者舍离了对可瞋之境的执取，故见诸行实为苦。由无痴而有无我见；因为无痴者善于如实把握，了知五蕴没有主宰。正如由此等（三善根）而有无常见等，同样，彼等（三善根）亦由无常见等而有。由无常见而有无贪，由苦见而有无瞋，由无我见而有无痴。有谁在如实了知“此是无常”后，还会为它生起贪求呢？有谁在了知“诸行是苦”后，还会再生起其他极其猛利的瞋恚之苦呢？又有谁在了悟我空后，还会再次陷入愚痴呢？

Kammapatharāsivaṇṇanā

业道聚释义

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

不觊觎，是为无贪。不毁坏自己与他人的身心之乐、此世他世之利益，以及由功德威力所得的名声，是为无瞋。正确地见，或美好的见，是为正见。此等仅是无贪等之名。须知此等诸法，于前是以根而取，于此是以业路而取。

Lokapāladukavaṇṇanā

护世二法释义

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

惭与愧，于前是以力而取，于此是以护世法而取。诚为此二法守护世间。如所说：

‘‘Dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve sukkā dhammā lokaṃ pālenti[Pg.174]. Sace, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā, mātucchāti vā, mātulānīti vā, ācariyabhariyāti vā, garūnaṃ dārāti vā. Sambhedaṃ loko agamissa yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā. Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṃ pālenti, tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā’’ti (a. ni. 2.9).

“诸比丘，有二白法守护世间。是哪二者？即惭与愧。诸比丘，此二白法守护世间。诸比丘，若此二白法不守护世间，则于此世间，将不了知有母、有姨母、有舅母、有师母、有师长之妻。世界将陷入淫乱，犹如山羊、绵羊、鸡、猪、狗、豺狼。诸比丘，正因此二白法守护世间，是故了知有母、有姨母、有舅母、有师母、有师长之妻。”（增支部2.9）

Passaddhādiyugalavaṇṇanā

轻安等对偶释义

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

名身之寂止为身轻安，心之寂止为心轻安。于此，名身是指受等三蕴。此二者合而观之：身轻安与心轻安，以平息名身与心之热恼为相，以摧伏名身与心之热恼为味，以名身与心之不动与清凉为现起，以名身与心为足处。当知其是导致名身与心不得寂止之掉举等烦恼的对治法。

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

心所聚的轻快是身轻快性。心的轻快是心轻快性。它们以平息心所聚与心的沉重为特征，以压制心所聚与心的沉重为作用，以心所聚与心的不迟钝为呈现，以心所聚与心为近因。当知它们是对治造成心所聚与心沉重的、以昏沉和睡眠为主的诸烦恼的法。

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

心所聚的柔软是身柔软性。心的柔软是心柔软性。它们以平息心所聚与心的僵硬为特征，以压制心所聚与心的僵硬为作用，以不抗拒为呈现，以心所聚与心为近因。当知它们是对治造成心所聚与心僵硬的、以邪见和慢为主的诸烦恼的法。

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

心所聚的堪任是身堪任性。心的堪任是心堪任性。它们以平息心所聚与心的不堪任为特征，以压制心所聚与心的不堪任为作用，以成就对所缘的作用为呈现，以心所聚与心为近因。当知它们是对治造成心所聚与心不堪任的其余诸盖的法。又当知：它们于可生净信处能带来净信，于有益之行能带来适于应用，犹如纯金的清净。

Kāyassa [Pg.175] pāguññabhāvo kāyapāguññatā. Cittassa pāguññabhāvo cittapāguññatā. Tā kāyacittānaṃ agelaññabhāvalakkhaṇā, kāyacittagelaññanimmaddanarasā, nirādīnavapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittagelaññakaraassaddhiyādikilesapaṭipakkhabhūtāti daṭṭhabbā.

心所聚的练达是身练达性。心的练达是心练达性。它们以心所聚与心无病为特征，以压制心所聚与心的疾病为作用，以无过患为呈现，以心所聚与心为近因。当知它们是对治导致心所聚与心疾病的、以不信为主的诸烦恼的法。

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

心所聚的正直是身正直性。心的正直是心正直性。它们以心所聚与心的正直为特征，以压制心所聚与心的谄曲为作用，以不谄曲为呈现，以心所聚与心为近因。当知它们是对治造成心所聚与心谄曲的、以诡诈和谄为主的诸烦恼的法。

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

能忆念，故为念。能周遍了知，故为正知；义为：能从各方面以各种方式了知。又，应知此正知依此四种而有差别：有益正知、适宜正知、行处正知、无痴正知。彼等之相、作用等，当仅依念根与慧根中所说之理而知。如是，先前已说过的此二法，于此处以助益之由而复取。

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

能平息欲贪等敌对法，故为止。能以无常等种种行相观诸法，故为观（vipassanā）。从义上说，此即是慧。此二者之相、作用等，先前亦已说。然于此处，彼等作为双运而被取。

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

能策励俱生法，故为策励（paggāha）。因其是名为掉举之散乱的对治法，故非散乱，名为不散乱（avikkhepa）。此二者之相、作用等，先前亦已说。然于此处当知，取此二法是为了结合精进与定。

Yevāpanakavaṇṇanā

补充法释义

Ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā, ime dhammā kusalāti ‘phasso hoti…pe… avikkhepo hotī’ti na kevalaṃ padapaṭipāṭiyā uddiṭṭhā ime paropaṇṇāsadhammā eva, atha kho yasmiṃ samaye kāmāvacaraṃ tihetukaṃ somanassasahagataṃ paṭhamaṃ asaṅkhārikaṃ mahācittaṃ uppannaṃ hoti, tasmiṃ samaye ye vā pana aññepi tehiyeva phassādīhi sampayuttā hutvā pavattamānā atthi, attano [Pg.176] attano anurūpaṃ paccayaṃ paṭicca samuppannā rūpābhāvena arūpino, sabhāvato upalabbhamānā dhammā sabbepi ime dhammā kusalā.

“又，于彼时若有其他缘生、无色之法，此等法为善。”——此句意指，不仅是依文句顺序列举的“触生起……乃至……不散乱生起”这五十多个法，而是指：当欲界三因、喜俱、第一无行大心生起时，于彼时，凡有其他与彼等触等相应而转起、依各自相应之缘而生、因无变碍故为无色、可依自性而得之法，所有此等法皆是善法。

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

至此，法王阐明了于圣典中，以心所分位出现的五十余法后，复以补充法的方式，开示其余九法。诚然，于彼彼经句中，此九法可知：“欲（chanda）、胜解（adhimokkha）、作意（manasikāra）、中舍性（tatramajjhattatā）、悲（karuṇā）、喜（muditā）、身恶行离（kāyaduccaritavirati）、语恶行离（vacīduccaritavirati）、邪命离（micchājīvavirati）”。又，于此大善心中，虽有“欲作性”之善法欲，然未以心所分位出现于圣典中。故于此处，以补充法的方式摄取之。

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

有胜解，有作意，有中舍性。有慈之前分；彼于无嗔被摄取时，即已被摄取。有悲之前分，有喜之前分。有舍之前分；彼则于中舍性被摄取时，即已被摄取。有正语，有正业，亦有正命；然（正命）未以心所分位出现于圣典中，故亦于此处以补充法的方式摄取之。

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

然于此九法中，唯“欲、胜解、作意、中舍性”此四者，于一刹那可得；其余则于不同刹那。诚然，当以此心舍离邪语，以离（virati）之力圆满正语时，则欲等四法及正语，此五法于一刹那可得。当舍离邪业，以离之力圆满正业时……乃至……当舍离邪命，以离之力圆满正命时……乃至……当以悲修习预备业（parikamma）时……乃至……当以喜修习预备业时，则欲等四法及喜之前分，此五法于一刹那可得。然离此（诸情况），于行布施者、圆满戒行者、于瑜伽中作业者，则唯得四无谬支。

Evametesu navasu yevāpanakadhammesu ‘chando’ti kattukamyatāyetaṃ adhivacanaṃ. Tasmā so kattukamyatālakkhaṇo chando, ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno. Tadevassa padaṭṭhānaṃ[Pg.177]. Ārammaṇassa gahaṇe cāyaṃ cetaso hatthappasāraṇaṃ viya daṭṭhabbo.

如是，于此九种杂法中，“欲”（chanda）是“欲作性”的增上语。是故，彼欲以欲作性为相，以遍寻所缘为作用，以对所缘有欲求而现起。彼所缘即是其近因。并且，于执取所缘时，此（欲）当被视为如心之伸手。

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

“胜解”（adhimokkha）即是决意。其相为决断，作用为不犹豫，现起为确定，以应决断之法为近因。因其于所缘中不动摇，故当被视为如因陀罗柱（indakhīla）。

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

作为（kiriyā）是作（kāro），于意（manasmiṃ）中作是“作意”（manasikāro）。又因其能使心有别于前心，故也名为作意。彼（作意）有三种：令至所缘者、令至心路者、令至速行者。其中，令至所缘之作意，是“于意中作”，故为作意。其相为引导，作用为使相应法与所缘结合，现起为面向所缘，摄于行蕴。因其能令（相应法）至于所缘，故当被视为相应法之御者。而“令至心路者”是五门转向（pañcadvārāvajjanassa）的增上语，“令至速行者”是意门转向（manodvārāvajjanassa）的增上语。彼二者非此处所欲。

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

于彼诸法中，中住之性，是为“于其中舍”（tatramajjhattatā）。其相为令心与心所平等运载，作用为防止过与不及，或为断除偏袒；现起为中住。因其能舍观心与心所，故当被视为如彼旁观平等行进之良马的御者。

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

“悲”（karuṇā）与“喜”（muditā）将于梵住（brahmavihāra）的解释中详明。差别仅在于：于彼处，彼等是已达安止之色界法；于此处，则是欲界法。

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

从身恶行远离，即是“离身恶行”。其余二句（离语恶行、离邪命）亦同此理。再者，从相等方面而言，此三离以不逾越身恶行等事为相；也就是说，以不践踏为相。以从身恶行等事退缩为作用，以不作为为现起，以信、惭、愧、少欲等善法为近因。当知，彼等是心从恶行转身之状态。

Iti phassādīni chappaññāsa yevāpanakavasena vuttāni navāti sabbānipi imasmiṃ dhammuddesavāre pañcasaṭṭhi dhammapadāni bhavanti. Tesu ekakkhaṇe kadāci ekasaṭṭhi bhavanti, kadāci samasaṭṭhi. Tāni hi sammāvācāpūraṇādivasena. Uppattiyaṃ [Pg.178] pañcasu ṭhānesu ekasaṭṭhi bhavanti. Tehi mutte ekasmiṃ ṭhāne samasaṭṭhi bhavanti. Ṭhapetvā pana yevāpanake pāḷiyaṃ yathārutavasena gayhamānāni chappaññāsāva honti. Aggahitaggahaṇena panettha phassapañcakaṃ, vitakko vicāro pīti cittekaggatā, pañcindriyāni, hiribalaṃ ottappabalanti dve balāni, alobho adosoti dve mūlāni, kāyapassaddhicittapassaddhiādayo dvādasa dhammāti samatiṃsa dhammā honti.

如是，触等五十六法，以及通过“又复”（yevāpanaka）的方式所说的九法，在此法数品中，总共成为六十五法聚。其中，于一刹那，有时有六十一法聚，有时有整六十法聚。此中变化，乃因圆满正语等情况而定。于五种情况生起时，有六十一法聚；于此五种之外的一种情况，则有整六十法聚。然而，除去“又复”诸法，若依巴利圣典所诵而取，则仅有五十六法聚。此处，以不重复计数的方式，计有：触五法、寻、伺、喜、心一境性、五根、惭力与愧力此二力、无贪与无瞋此二根、身轻安与心轻安等十二法，如是共三十法。

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

于此三十法中，有十八法无分别，十二法有分别。何等为十八无分别法？谓触、想、思、伺、喜、命根，及身轻安等十二法。受、心、寻、心一境性、信根、精进根、念根、慧根、惭力、愧力、无贪、无瞋，此十二法有分别。此中，七法于二处分别；一法于三处分别；二法于四处分别；一法于六处分别；一法于七处分别。

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

如何？心、寻、信、惭、愧、无贪、无瞋，这七法在两处被分别。

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

于此等法中，首先，心于触五法(phassapañcaka)中，被称为心；于诸根中，被称为意根。寻(vitakka)于禅支中，被称为寻；于道支中，被称为正思惟(sammāsaṅkappa)。信(saddhā)于诸根中，被称为信根；于诸力中，被称为信力。惭(hirī)于诸力中，被称为惭力；于守护世间二法(lokapāladuka)中，被称为惭。愧(ottappa)亦同此理。无贪(alobha)于（善）根中，被称为无贪；于业道中，被称为无贪欲(anabhijjhā)。无瞋(adosa)于（善）根中，被称为无瞋；于业道中，被称为无瞋恚(abyāpāda)。

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

再者，受(vedanā)于触五法(phassapañcaka)中，被称为受；于禅支中，被称为乐(sukha)；于诸根中，被称为喜根(somanassindriya)。如此，此一法于三处被分别。

Vīriyaṃ pana indriyāni patvā vīriyindriyaṃ hotīti vuttaṃ, maggaṅgāni patvā sammāvāyāmoti, balāni patvā vīriyabalanti, piṭṭhidukaṃ patvā paggāhoti. Satipi [Pg.179] indriyāni patvā satindriyaṃ hotīti vuttā, maggaṅgāni patvā sammāsatīti, balāni patvā satibalanti, piṭṭhidukaṃ patvā sati hotīti vuttā. Evaṃ ime dve dhammā catūsu ṭhānesu vibhattā.

再者，精进(vīriya)于诸根中，被称为精进根；于道支中，被称为正精进(sammāvāyāma)；于诸力中，被称为精进力；于背二法(piṭṭhiduka)中，被称为策励(paggaha)。念(sati)于诸根中，亦被称为念根；于道支中，被称为正念(sammāsati)；于诸力中，被称为念力；于助益二法(upakāraduka)中，被称为念。如此，此二法于四处被分别。

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

再者，定(samādhi)于禅支中，被称为心一境性(cittassekaggatā)；于诸根中，被称为定根；于道支中，被称为正定(sammāsamādhi)；于诸力中，被称为定力；于背二法(piṭṭhiduka)中，被称为止(samatha)与不散乱(avikkhepa)。如此，此一法于六处被分别。

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

再者，慧至于诸根，被称为慧根；至于道支，被称为正见；至于诸力，被称为慧力；至于诸（善）根，被称为无痴；至于业道，被称为正见；至于背二法(piṭṭhiduka)，被称为正知(sampajañña)与观(vipassanā)。如是，此一法于七处被分别。

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

若有人说：“此中并无新法，只是取前面已说之法，以填补于各处。此说前后不相连贯，次第错乱，犹如盗贼所携之赃物，又如牛群所经之道上被践踏之草，乃无知而说。”应制止他并回答说：“勿作是言！诸佛的教说无有不连贯者，实是前后一贯。亦无无知而说，皆是了知后才说。诚然，正等觉者了知彼彼诸法的作用，知已，乃依其作用而作分别。了知十八法各有一作用，便于一处作分别；了知七法各有二作用，便于二处作分别；了知受有三作用，便于三处作分别；了知精进与念各有四作用，便于四处作分别；了知定有六作用，便于六处作分别；了知慧有七作用，便于七处作分别。”

Tatridaṃ opammaṃ – eko kira paṇḍito rājā rahogato cintesi – ‘imaṃ rājakulasantakaṃ na yathā vā tathā vā khāditabbaṃ, sippānucchavikaṃ vetanaṃ [Pg.180] vaḍḍhessāmī’ti. So sabbe sippike sannipātāpetvā ‘ekekasippajānanake pakkosathā’ti āha. Evaṃ pakkosiyamānā aṭṭhārasa janā uṭṭhahiṃsu. Tesaṃ ekekaṃ paṭivīsaṃ dāpetvā vissajjesi. ‘Dve dve sippāni jānantā āgacchantū’ti vutte pana satta janā āgamaṃsu. Tesaṃ dve dve paṭivīse dāpesi. ‘Tīṇi sippāni jānantā āgacchantū’ti vutte ekova āgacchi. Tassa tayo paṭivīse dāpesi. ‘Cattāri sippāni jānantā āgacchantū’ti vutte dve janā āgamaṃsu. Tesaṃ cattāri cattāri paṭivīse dāpesi. ‘Pañca sippāni jānantā āgacchantū’ti vutte ekopi nāgacchi. ‘Cha sippāni jānantā āgacchantū’ti vutte ekova āgacchi. Tassa cha paṭivīse dāpesi. ‘Satta sippāni jānantā āgacchantū’ti vutte ekova āgacchi. Tassa satta paṭivīse dāpesi.

于此有一譬喻：据说，一位贤明的国王独处时思惟：“这王室的财产不应随意耗费，我将根据技艺来增加酬劳。”于是他召集所有工匠，说：“请传唤那些只懂一种技艺的人。”如此被传唤时，有十八人站了出来。国王让人给他们各一份份例后，便让他们离开了。当说“懂两种技艺的人前来”时，则有七人前来。国王让人给他们各两份份例。当说“懂三种技艺的人前来”时，只有一人前来。国王给了他三份份例。当说“懂四种技艺的人前来”时，有两人前来。国王让人给他们各四份份例。当说“懂五种技艺的人前来”时，一人也未前来。当说“懂六种技艺的人前来”时，只有一人前来。国王给了他六份份例。当说“懂七种技艺的人前来”时，也只有一人前来。国王给了他七份份例。

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

在此，贤明的国王好比无上的法王。懂技艺者好比依心与心所而生起的诸法。依技艺增加酬劳好比依作用而对那些法进行的区分安立。

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

然而，所有这些法，皆依触五法、禅支、根、道、力、根本、业道、护世、轻安、轻快、柔软、堪能、熟练、正直、念与正知、止与观、策励与不散乱，而成为十七组。

Dhammuddesavārakathā niṭṭhitā.

法总说章终。

Kāmāvacarakusalaṃ niddesavārakathā

欲界善法解释章

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

2. 现在，为了分别开示在法总说章(Dhammuddesavāra)中圣典所载的五十六个词，便以“彼时，什么是触？”等方法，开始了此解释章(Niddesavāra)。

Tattha pucchāya tāva ayamattho – yasmiṃ samaye kāmāvacaraṃ kusalaṃ somanassasahagataṃ tihetukaṃ asaṅkhārikaṃ mahācittaṃ uppajjati, tasmiṃ [Pg.181] samaye phasso hotīti vutto, katamo so phassoti iminā nayena sabbapucchāsu attho veditabbo.

在此，首先是此问的含义：“当欲界俱喜、三因、无行的大善心生起时，经中说‘彼时有触’，那么，那触是什么？”——所有提问的含义都应依此方法了知。

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

“彼时之触”，是指彼时依触及的方式而生起的触，此即是触。此词因其开示自性，故名“自性词”。“触及”(phusanā)是触及的状态。“同触”(samphusanā)也是触及的状态，是加上前缀而扩展的词。“已同触性”(samphusitattaṃ)是已同触的状态。此处的文句组织(yojanā)如下：彼时依触及方式而有之触，彼时之触及，彼时之同触，彼时之已同触性；或曰，彼时依触及方式而有之触，亦可以其他同义词称为触及、同触、已同触性，此即“彼时有触”。对于受(vedanā)等的解释，也应依此方法了知其文句组织。

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

于此，这是共通的分别抉择。凡世尊最初在分别开示欲界善大心时，将超过五十个词置为总纲，复又逐一取词而施以分别者，它们在被分别时，依三种原因而被分别；在相异时，依四种原因而相异。于此，另有阐明可分为两方面。如何？它们依文句、前缀及意义这三种原因而被分别。其中，如“忿、愤、已愤”，“瞋、瞋恚、已瞋恚”，当知这是依文句的分别。此处，仅“忿”一词即依文句而有此分别。又如“行、伺察、随伺察、近伺察”，当知这是依前缀的分别。又如“博学、善巧、机敏、聪慧、思惟、审察”，当知这是依意义的分别。在“触”一词的解释中，即可获得此三种分别。“触、触及”是依文句的分别，“同触”是依前缀的分别，“已同触性”是依意义的分别。应依此方法了知所有词的解释中的分别。

Nānā hontānipi pana nāmanānattena lakkhaṇanānattena kiccanānattena paṭikkhepanānattenāti imehi catūhi kāraṇehi nānā honti. Tattha katamo tasmiṃ samaye byāpādo hoti? Yo tasmiṃ [Pg.182] samaye doso dussanāti (dha. sa. 419) ettha byāpādoti vā, dosoti vā, dvepi ete kodho eva, nāmena nānattaṃ gatāti. Evaṃ ‘nāmanānattena’ nānattaṃ veditabbaṃ.

再者，彼等之所以相异，是因名称相异、相状相异、作用相异、排拒相异这四种原因。其中，关于名称相异，如问：“彼时，什么是瞋恚(byāpādo)？”答：“彼时之瞋(doso)、瞋恚(dussanā)”（法集论 419）。于此，“瞋恚”(byāpāda)或“瞋”(dosa)，二者皆是忿(kodha)，只是名称不同而已。应当如此了知因“名称相异”而有的差别。

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

以聚义而言，五蕴亦是一蕴。但于此中，色以变碍为相，受以感受为相，想以识别为相，思以策动为相，识以了别为相——因这相的差异而有五蕴。应如此了知由“相的差异”而有的差别。

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

四正勤——“在此，比丘为使未生的恶不善法不生起……策励其心，作精进。”——仅精进一法，因作用的差异而出现于四处。应如此了知由“作用的差异”而有的差别。

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

四非正法——重忿怒而不重正法，重抹煞而不重正法，重利得而不重正法，重恭敬而不重正法等。于此等处，则应了知由“所否定之法的差异”而有的差别。

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

然而，这四种差别并非仅于触中可得，于所有触五法组等中亦可得。因为触有名为“触”……乃至心有名为“心”。并且，触以接触为相，受以感受为相，想以识别为相，思以策动为相，识以了别为相。同样，触以接触为作用，受以体验为作用，想以识别为作用，思以策动为作用，识以了别为作用。应如此了知由“作用的差异”而有的差别。

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

在触五法组中没有“所否定之法的差异”。但在无贪(alobha)等的解释中，则通过“无贪、不贪、不贪性”等方法而可获得。应如此了知由“所否定之法的差异”而有的差别。如此，在所有语词的解释中，应依其可得的方式，了知所有四种差别。

Aparadīpanā pana padatthuti vā hoti daḷhīkammaṃ vāti evaṃ dve ṭhānāni gacchati. Yaṭṭhikoṭiyā uppīḷentena viya hi sakimeva phassoti vutte etaṃ padaṃ phullitamaṇḍitavibhūsitaṃ nāma na hoti. Punappunaṃ byañjanavasena upasaggavasena [Pg.183] atthavasena ‘phasso phusanā samphusanā samphusitatta’nti vutte phullitamaṇḍitavibhūsitaṃ nāma hoti. Yathā hi daharakumāraṃ nhāpetvā, manoramaṃ vatthaṃ paridahāpetvā pupphāni piḷandhāpetvā akkhīni añjetvā athassa nalāṭe ekameva manosilābinduṃ kareyyuṃ, tassa na ettāvatā cittatilako nāma hoti. Nānāvaṇṇehi pana parivāretvā bindūsu katesu cittatilako nāma hoti. Evaṃsampadamidaṃ veditabbaṃ. Ayaṃ ‘padatthuti’ nāma.

再者，另一种阐明可以是彰显词义，也可以是巩固，它可分为这两种情况。就像只用杖端按压一次，若只说“触”，此词语称不上是繁复、庄严、华丽的。但若一再地通过文句、前缀和意义，说“触、触碰、共同触碰、已共同触碰的状态”，此词语就称得上是繁复、庄严、华丽的了。这好比为幼童沐浴后，为他穿上悦意的衣服，为他戴上花饰，为他涂上眼膏，然后只在其额头上点一个红石末点，这还称不上是多彩的额饰。只有用各种颜色围绕着这些点来装饰，才称得上是多彩的额饰。此事应如是了知。这称为“彰显词义”。

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

通过文句、前缀和意义一再地叙述，即是所谓的巩固。譬如，若只说“贤友”或“尊者”或“夜叉”或“蛇”，这不称为巩固。但若说“贤友，贤友”、“尊者，尊者”、“夜叉，夜叉”、“蛇，蛇”，这才称为巩固。同样地，就像只用杖端按压一次，若只说“触”，此词语不称为巩固。只有一再地通过文句、前缀和意义，说“触、触碰、共同触碰、已共同触碰的状态”，才称为“巩固”。如此，另一种阐明可分为这两种情况。依此方式，在所有可获得的词语解释(padaniddesa)中，都应了知其义。

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

“于其时有触”，其义为：当最初的欲界大善心生起时，于其时有此所谓的触。此为“触”词解释之释义。此后，于受等诸词的解释中，我们将仅释义其差别之处。其余部分应依此处所述之法了知。

3. Yaṃ tasmiṃ samayeti ettha kiñcāpi katamā tasmiṃ samaye vedanā hotīti āraddhaṃ, ‘sātapadavasena pana ‘ya’nti vuttaṃ. Tajjāmanoviññāṇadhātusamphassajanti ettha ‘tajjā’ vuccati tassa sātasukhassa anucchavikā sāruppā. Anucchavikatthopi hi ayaṃ ‘tajjā’-saddo hoti. Yathāha – ‘‘tajjaṃ tassāruppaṃ kathaṃ mantetī’’ti (ma. ni. 3.246). Tehi vā rūpādīhi ārammaṇehi imassa ca sukhassa paccayehi jātātipi tajjā. Manoviññāṇameva nissattaṭṭhena dhātūti manoviññāṇadhātu. Samphassato jātaṃ, samphasse vā jātanti samphassajaṃ. Cittanissitattā cetasikaṃ. Madhuraṭṭhena [Pg.184] sātaṃ. Idaṃ vuttaṃ hoti – yaṃ tasmiṃ samaye yathāvuttena atthena tajjāya manoviññāṇadhātuyā samphassajaṃ cetasikaṃ sātaṃ, ayaṃ tasmiṃ samaye vedanā hotīti. Evaṃ sabbapadehi saddhiṃ yojanā veditabbā.

3. 在“于其时所有”一句中，虽是以阴性的“于其时有何受？”开始，但为配合中性的“适意”(sāta)一词而说中性的“所有”(yaṃ)。在“彼生、意界触所生”一句中，“彼生”(tajjā)是指与那适意之乐相称、相合。因为“彼生”一词亦有相称之义。如言：“如何思量那适合他的、与他相称之事？”(《中部》3.246)。或者，由色等所缘及此乐之诸缘而生，故为“彼生”。意本身因其无有情之义而为界，故为意界。由触而生，或于触中生，故为“触所生”。因依附于心，故为“心所”。因其甘美之义，故为“适意”。此即是说：于其时，依前述之义，那从相称的意界之触所生的适意的心所，此即是于其时的受。应知与所有词语的结合皆是如此。

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

现在，在“心所乐”等词中，以“心所”一词排除身乐，以“乐”一词排除心所之苦。“心触所生”即于心触中生。“感受适意、乐”即是感受适意，非感受不适意；感受乐，非感受苦。其后的三个词是以阴性形式叙述的：受是适意的，非不适意；受是乐的，非苦的。此处的意义即是如此。

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

4. 在想的解释中，“从相应之意识界触所生”(tajjāmanoviññāṇadhātusamphassajā)是指在适合彼善想的意识界之触中生起。“想”(saññā)是其自性之名。“识知”(sañjānana)是识知的方式。“已识知性”(sañjānitatta)是已识知的状态。

5. Cetanāniddesepi imināva nayena veditabbo.

5. 于思的解释中，亦应以同样的方法了知。

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

在心的解释中：因其多彩多样，故为心。因其思量、了知所缘，故为意。“意者”(mānasa)即是意。于“于空中行之罗网，此乃心生者”(Antalikkhacaro pāso yvāyaṃ carati mānaso)一句中，相应法被称为“意者”(mānaso)。

‘‘Kathañhi bhagavā tuyhaṃ, sāvako sāsane rato;

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

“世尊，闻名于世者！您的声闻弟子乐于教法；为有学而未达意境者，他会如何命终？”

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

于此（偈）中，阿罗汉果被称为“意境”(mānasa)。然于此处（心的解释中），“意者”(mānasa)即是意(mano)。此词实乃因文辞而增衍。

Hadayanti cittaṃ. ‘‘Cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmī’’ti (saṃ. ni. 1.237; su. ni. āḷavakasutta) ettha uro hadayanti vuttaṃ. ‘‘Hadayā hadayaṃ maññe aññāya tacchatī’’ti (ma. ni. 1.63) ettha cittaṃ. ‘‘Vakkaṃ hadaya’’nti (dī. ni. 2.377; ma. ni. 1.110) ettha hadayavatthu. Idha [Pg.185] pana cittameva abbhantaraṭṭhena ‘hadaya’nti vuttaṃ. Tameva parisuddhaṭṭhena paṇḍaraṃ. Bhavaṅgaṃ sandhāyetaṃ vuttaṃ. Yathāha – ‘‘pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭha’’nti (a. ni. 1.49). Tato nikkhantattā pana akusalampi, gaṅgāya nikkhantā nadī gaṅgā viya, godhāvarito nikkhantā godhāvarī viya ca, paṇḍarantveva vuttaṃ.

所谓“心脏”(hadaya)，即是心。于“我将使你心乱，或撕裂你的心脏”一句中，“心脏”是指胸膛。于“我想，他以心了知心而削之”一句中，是指心。于“肾、心脏”一句中，是指心所依处。然于此处，心因其内在之义而被称为“心脏”。正是此心，因其清净之义而为“洁白”(paṇḍara)。此乃针对有分心而说。如言：“诸比丘，此心是光明的，然为外来尘垢所染污。”然而，即使是不善心，因其出自彼（有分心），犹如出自恒河的河流仍是恒河，出自戈达瓦里(Godhāvarī)河的河流仍是戈达瓦里河，它也被称为“洁白”。

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

于“意、意处”(Mano manāyatanaṃ)中，提及“意”(mano)是为了阐明意本身即是处。此即阐明：“意处”并非如“天处”(devāyatanaṃ)一般，因是意之处所而为意处，而是意本身即是处，故为意处。于此，应知“处”(āyatana)有居住处、矿源、汇集处、出生地与原因之义。譬如，世间于“自在天处”(issarāyatanaṃ)、“瓦素迭瓦处”(vāsudevāyatanaṃ)等词中，“处”被称为居住处。于“金处”(suvaṇṇāyatanaṃ)、“银处”(rajatāyatanaṃ)等词中，是指矿源。于教法中，则如“诸鸟栖于悦意处”等句，是指汇集处。如“南路是牛之出生地”等句，是指出生地。如“于彼彼处，当有念处时，即能作证”等句，是指原因。而在此处，出生地、汇集处、原因三义皆适用。

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

诚然，因触(phassa)等诸法于此中生起，故以出生地(sañjātidesa)之义，此亦为处。因外在的色、声、香、味、所触作为所缘(ārammaṇa)流入此中，故以汇集处(samosaraṇaṭhāna)之义，此亦为处。又，因其是触等诸法之俱生(sahajāta)等缘而为原因，故以原因(kāraṇa)之义，亦应知其为处。意根(Manindriya)之义如前所述。

Vijānātīti viññāṇaṃ viññāṇameva khandho viññāṇakkhandho. Tassa rāsiādivasena attho veditabbo. Mahāudakakkhandhotveva saṅkhyaṃ gacchatīti (a. ni. 4.51). Ettha hi rāsaṭṭhena khandho vutto. ‘‘Sīlakkhandho samādhikkhandho’’tiādīsu (dī. ni. 3.355) guṇaṭṭhena. ‘‘Addasā kho bhagavā mahantaṃ dārukkhandha’’nti (saṃ. ni. 4.241) ettha paṇṇattimattaṭṭhena. Idha pana ruḷhito khandho vutto. Rāsaṭṭhena hi viññāṇakkhandhassa [Pg.186] ekadeso ekaṃ viññāṇaṃ. Tasmā yathā rukkhassa ekadesaṃ chindanto rukkhaṃ chindatīti vuccati, evameva viññāṇakkhandhassa ekadesabhūtaṃ ekampi viññāṇaṃ ruḷhito viññāṇakkhandhoti vuttaṃ.

了知，故为识。识即是蕴，为识蕴。其义当由积聚等义而知。如“一大水聚即被称为蕴”（增支部4.51）。于此，蕴是以积聚义而说。于“戒蕴、定蕴”（长部3.355）等中，是以功德义而说。于“世尊看见一巨大的木干”（相应部4.241）中，是以唯施设义而说。然而于此，蕴是以约定俗成义而说。因为从积聚义而言，一个识是识蕴的一部分。是故，犹如砍树的一部分者被称为“砍树”，正是如此，一个识虽仅为识蕴的一部分，亦由约定俗成被称为识蕴。

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

“相应意识界”(tajjāmanoviññāṇadhātu)，即与彼等触等法相应的意识界。于此词中，唯一之心，以思量义为意，以了别义为识，以自性义或无有情义为界，如是，以三名而说。如是，于此以触为首的五法中，触仅是触，非由相应意识界之触所生；心亦仅是相应意识界。是故，于此二词中，并未安立‘由相应意识界之触所生’(tajjāmanoviññāṇadhātusamphassajā)的施设。于寻(vitakka)等词中，此施设虽可得，然于此因范围已限定，故未引述。

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

再者，世尊对这些以触为第五的诸法，一一加以辨别，并开示其施设，实乃已作难事。譬如将各种不同的水或各种不同的油放入同一个容器中，搅拌一整天后，通过看、闻、尝，或许还能根据其颜色、气味、味道的不同而分辨出来。即便如此，此事亦被称为难。然而，正等觉者对这些于同一所缘上生起的无色心、心所法，一一加以辨别，并开示其施设，实乃已作极难之事。是故，具寿龙军长老说：

‘‘Dukkaraṃ, mahārāja, bhagavatā katanti. ‘Kiṃ, bhante nāgasena, bhagavatā dukkaraṃ kata’nti. ‘Dukkaraṃ, mahārāja, bhagavatā kataṃ, yaṃ imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhātaṃ – ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ citta’nti. ‘Opammaṃ, bhante, karohī’ti. ‘Yathā, mahārāja, kocideva puriso nāvāya samuddaṃ ajjhogāhetvā hatthapuṭena udakaṃ gahetvā jivhāya sāyitvā jāneyya nu kho, mahārāja, so puriso – idaṃ gaṅgāya udakaṃ, idaṃ yamunāya udakaṃ, idaṃ aciravatiyā udakaṃ, idaṃ sarabhuyā udakaṃ, idaṃ mahiyā udaka’nti? ‘Dukkaraṃ, bhante, jānitu’nti. ‘Tato dukkarataraṃ [Pg.187] kho, mahārāja, bhagavatā kataṃ yaṃ imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ…pe… idaṃ citta’’’nti (mi. pa. 2.7.16).

“大王，世尊做了一件难事。”“尊者龙军，世尊做了什么难事？”“大王，世尊做了一件难事，就是对这些于同一所缘上生起的无色心、心所法，辨明并宣示：‘此是触，此是受，此是想，此是思，此是心。’”“尊者，请作譬喻。”“大王，譬如有人乘船入海，以手捧水，以舌尝之，彼人能知‘此是恒河(Gaṅgā)之水，此是亚穆纳(Yamunā)河之水，此是阿致罗筏底(Aciravatī)河之水，此是萨拉布(Sarabhū)河之水，此是摩希(Mahī)河之水’吗？”“尊者，难知。”“大王，世尊所作之事比此更难，即对这些无色心、心所法……此是心。”（Mi. pa. 2.7.16）

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

7. 在寻的解释中，凭借引向（所缘）为寻（takka）。他引了多少？他引了一罐，他引了一车，他引了一由旬，他引了半由旬。如此，应知其凭借引向（所缘）而运作。此是寻（takka）的自性词。凭借种种分别地引向（所缘）为寻（vitakka），此是更强之寻的名称。凭借善巧思量为思惟（saṅkappa）。令专一的心到达或置入所缘，故为安止（appanā）。第二词（byappanā）是凭借前缀而增广。或，更强的安止为遍止（byappanā）。将心导向、安立于所缘，故为心之导向（cetaso abhiniropanā）。因如实、因能出离，已达善的状态，故受称赞的思惟即是正思惟（sammāsaṅkappo）。

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

8. 在伺的解释中，凭借在所缘中巡行为巡行（cāra）。此是其（伺的）自性词。凭借周遍巡行为伺（vicāra）。随行而周遍巡行为随伺（anuvicāra）。亲近而周遍巡行为近伺（upavicāra）。或，这些词是凭借前缀而增广。因连接心于所缘而安立，犹如连接箭于弓弦，故为心之连接性（cittassa anusandhānatā）。如随观所缘而住，故为随观性（anupekkhanatā）。或，凭借周遍巡行而观（upekkhanatā），即是随观性（anupekkhanatā）。

9. Pītiniddese pītīti sabhāvapadaṃ. Pamuditassa bhāvo pāmojjaṃ. Āmodanākāro āmodanā. Pamodanākāro pamodanā. Yathā vā bhesajjānaṃ vā telānaṃ vā uṇhodakasītodakānaṃ vā ekatokaraṇaṃ modanāti vuccati, evamayampi pīti dhammānaṃ ekatokaraṇena modanā. Upasaggavasena pana maṇḍetvā āmodanā pamodanāti vuttā. Hāsetīti hāso. Pahāsetīti pahāso. Haṭṭhapahaṭṭhākārānametaṃ adhivacanaṃ. Vittīti vittaṃ; dhanassetaṃ nāmaṃ. Ayaṃ pana somanassapaccayattā vittisarikkhatāya vitti. Yathā hi dhanino dhanaṃ paṭicca somanassaṃ uppajjati, evaṃ pītimatopi pītiṃ paṭicca somanassaṃ uppajjati, tasmā vittīti vuttā. Tuṭṭhisabhāvasaṇṭhitāya pītiyā etaṃ nāmaṃ. Pītimā pana puggalo kāyacittānaṃ uggatattā abbhuggatattā udaggoti vuccati[Pg.188]. Udaggassa bhāvo odagyaṃ. Attano manatā attamanatā. Anabhiraddhassa hi mano dukkhapadaṭṭhānattā attano mano nāma na hoti, abhiraddhassa pana sukhapadaṭṭhānattā attano mano nāma hoti. Iti attano manatā attamanatā, sakamanatā. Sakamanassa bhāvoti attho. Sā pana yasmā na aññassa kassaci attano manatā, cittasseva paneso bhāvo, cetasiko dhammo, tasmā attamanatā cittassāti vuttā.

9. 在喜的解释中，“喜”(pīti)是自性词。愉悦者的状态是欢欣(pāmojjaṃ)。欢喜的形态是欢喜(āmodanā)，愉悦的形态是愉悦(pamodanā)。又如药物、油类、热水或冷水的混合被称为“欢悦”(modanā)，同样，此喜亦因其结合诸[相应]法而为“欢悦”。但通过加上前缀来修饰后，就被称为“欢喜”(āmodanā)和“愉悦”(pamodanā)。使之欣喜，故为“欣喜”(hāso)；使之大为欣喜，故为“大欣喜”(pahāso)。这是对欢喜、大欢喜状态的称谓。“Vitti”即是财富(vittaṃ)；这是财富的名称。此喜又因是悦(somanassa)的缘，且与财富相似，故为“vitti”。譬如富人缘财富而生悦，同样，有喜之人亦缘喜而生悦，是故说为“vitti”。这是安住于满足自性的喜的名称。再者，有喜的个人(puggala)，因身与心的高扬、极高扬，故被称为“高扬者”(udaggo)。高扬者的状态是高扬性(odagyaṃ)。自之意性为意悦(attamanatā)。因为不喜者的心是苦的近因，故不名为“自心”；而喜悦者的心是乐的近因，故名为“自心”。因此，自之意性为意悦，即自意性(sakamanatā)。其义为自心之状态。再者，因为那意悦不属于任何其他者，实为此心之状态，是心所法，是故说为“心之意悦”。

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

11. 在心一境性（ekaggatā）的解释中，以不动之性而安住于所缘，故名“住”（ṭhiti）。其后的两个词是以前缀的方式增广的。再者，将相应法在所缘中聚合而安住，故名“安立”（saṇṭhiti）。沉入、进入所缘而安住，故名“坚住”（avaṭṭhiti）。在善的方面，有四法沉入所缘：信、念、定、慧。因此，信被称为“信解”（okappanā），念被称为“不忘失”（apilāpanatā），定被称为“坚住”（avaṭṭhiti），慧被称为“遍察”（pariyogāhanā）。在不善的方面，则有三法沉入所缘：贪、见、无明。因此，它们被称为“暴流”（oghā）。在此，（不善法中的）心一境性并不强有力。譬如在扬尘之处，洒水清扫后，尘土仅暂时沉降，一再干燥后又会自然扬起；同样，在不善的方面，心一境性并不强有力。又譬如在那个地方，用罐子浇水，用锄头挖掘，经过敲打、揉捏、夯实，再加以涂抹平整后，影像显现犹如在镜中，即使过了一百年，也犹如刚才所做一般；同样，在善的方面，心一境性是强有力的。

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

不散乱（avisāhāro）是与因掉举和疑而转起的散乱（visāhāro）相对立的。由于掉举和疑的力量，心确实会散乱（vikkhipati）。然而，此（一境性）并非那种散乱，故为不散乱（avikkhepo）。又由于掉举和疑的力量，心确实是散乱的（visāhaṭaṃ），被从这里带到那里。然而，此（一境性）是心不如此散乱的状态，故为不散乱心性（avisāhaṭamānasatā）。

Samathoti tividho samatho – cittasamatho, adhikaraṇasamatho, sabbasaṅkhārasamathoti. Tattha aṭṭhasu samāpattīsu cittekaggatā cittasamatho [Pg.189] nāma. Tañhi āgamma cittacalanaṃ cittavipphanditaṃ sammati vūpasammati, tasmā so cittasamathoti vuccati. Sammukhāvinayādisattavidho samatho adhikaraṇasamatho nāma. Tañhi āgamma tāni tāni adhikaraṇāni sammanti vūpasammanti, tasmā so adhikaraṇasamathoti vuccati. Yasmā pana sabbe saṅkhārā nibbānaṃ āgamma sammanti vūpasammanti, tasmā taṃ sabbasaṅkhārasamathoti vuccati. Imasmiṃ atthe cittasamatho adhippeto. Samādhilakkhaṇe indaṭṭhaṃ kāretīti samādhindriyaṃ. Uddhacce na kampatīti samādhibalaṃ. Sammāsamādhīti yāthāvasamādhi niyyānikasamādhi kusalasamādhi.

寂静有三种：心寂静、灭诤法、一切行寂静。其中，八种等至中的心一境性称为心寂静。因为依止它，心的动摇、心的散乱得以平息、止息，因此称为心寂静。以现前毘尼(sammukhāvinaya)等七种寂静，称为灭诤法。因为依止它，种种争端得以平息、止息，因此称为灭诤法。又因为一切行依于涅槃而平息、止息，因此涅槃称为一切行寂静。于此义中，意指心寂静。于定相中行使主导作用，故为定根。不为掉举所动摇，故为定力。正定即如实定、出离定、善定。

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

12. 在信根的解释中，对佛陀等的功德深信不疑，是为信(saddhā)。或者说，确信佛陀等宝，并虔诚归向，是为信。深信(saddahanā)即是深信的状态。沉浸于佛陀等的功德中，仿佛穿透般地深入，是为确信(okappanā)。众生因此对佛陀等的功德生起极大的净信，或者自身生起清净的信心，是为净信(abhippasādo)。现在，由于信根等复合词在其他解释中，都是以首词为基础进行词义分解——这是阿毗达摩(abhidhamma)的通例——所以再次说“信”。这不像“女根”(itthindriyaṃ)是“女性之根”(itthiyā indriyaṃ)，此(信根)非如此。此(信根)乃是信即是根，故为信根。为了表明这种同格关系，也再次说“信”。如此，在所有词的解释中，重复首词的用意应当了知。于胜解相中行使主导作用，故为信根。不为不信所动摇，故为信力。

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

13. 在精进根的解释中说“心所”（cetasiko），是为了阐明精进必定是心所。因为此精进，虽然在诸如‘诸比丘，凡是身的精进，彼亦是精进觉支；凡是心所的精进，彼亦是精进觉支。如是，此（精进）被列举出来。’（《相应部》5.233）等经文中，因在经行等时生起而被说为“身的”，但为了表明它不像身识那样有名为“身的”（精进），而它只是心所，才说了“心所”。“精进发起”（vīriyārambho）是指名为“精进”的发起。以此（“精进”一词）排除了其他的发起。因为“发起”（ārambha）一词，用于业、罪、行为、精进、伤害、破坏等多种意义。

‘‘Yaṃkiñci [Pg.190] dukkhaṃ sambhoti, sabbaṃ ārambhapaccayā;

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

“任一苦生起，皆缘于发起；诸发起若灭，则无苦生起。”

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

于此，“业”(kamma)被称为“发勤”(ārambha)。在“他发起后又后悔”（《增支部》5.142；《人施设论》191）一句中，是指“犯戒”(āpatti)。在“大祭祀、大兴作，彼等无大果”（《增支部》4.39；《相应部》1.120）一句中，是指“竖立祭祀柱等行为”(yūpussāpanādikiriyā)。在“你们当发勤、出离，致力于佛陀的教法”（《相应部》1.185）一句中，是指“精进”(vīriya)。在“他们为了沙门乔达摩而杀害生命”（《中部》2.51-52）一句中，是指“伤害”(hiṃsā)。在“他远离对种子类和植物类的伤害”（《长部》1.10；《中部》1.293）一句中，是指“砍伐、折断等破坏行为”。于此则意指“精进”。是故说：“精进发勤，即名为精进的发勤。”确实，精进因其发起的作用而被称为“发勤”。此乃其自性之词。因其从懈怠中出离，故为“出离”(nikkama)。因其不断趋向更高之处，故为“勇猛”(parakkama)。因其奋起而策励，故为“勤奋”(uyyāmo)。因其特别策励，故为“精勤”(vāyāmo)。因其策励，故为“奋勉”(ussāho)。因其极度策励，故为“大勤勇”(ussoḷhī)。因其义为稳固，故为“坚定”(thāmo)。因其能执持心与心所，或因其能使善的相续不间断地进行，故为“毅力”(dhiti)。

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

另一说：此“出离”(nikkama)是为驱除欲乐，此“勇猛”(parakkama)是为斩断束缚，此“勤奋”(uyyāmo)是为渡越暴流，此“精勤”(vāyāmo)是为到达彼岸，此“奋勉”(ussāho)是为作为先导，此“大勤勇”(ussoḷhī)是为达到极致，此“坚定”(thāmo)是为拔除门闩，此“毅力”(dhiti)是为使之稳固。

‘‘Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatū’’ti (ma. ni. 2.184; saṃ. ni. 2.22, 237; a. ni. 2.5; mahāni. 196; cūḷani. khaggavisāṇasuttaniddesa 154) evaṃ pavattikāle asithilaparakkamavasena asithilaparakkamatā; thiraparakkamo, daḷhaparakkamoti attho. Yasmā panetaṃ vīriyaṃ kusalakammakaraṇaṭṭhāne chandaṃ na nikkhipati, dhuraṃ na nikkhipati, na otāreti, na vissajjeti, anosakkitamānasataṃ āvahati, tasmā anikkhittachandatā anikkhittadhuratāti vuttaṃ. Yathā pana tajjātike udakasambhinnaṭṭhāne dhuravāhagoṇaṃ gaṇhathāti vadanti[Pg.191], so jaṇṇunā bhūmiṃ uppīḷetvāpi dhuraṃ vahati, bhūmiyaṃ patituṃ na deti, evameva vīriyaṃ kusalakammakaraṇaṭṭhāne dhuraṃ ukkhipati paggaṇhāti, tasmā dhurasampaggāhoti vuttaṃ. Paggahalakkhaṇe indaṭṭhaṃ kāretīti vīriyindriyaṃ. Kosajje na kampatīti vīriyabalaṃ. Yāthāvaniyyānikakusalavāyāmatāya sammāvāyāmo.

“诚然，愿仅剩皮、筋与骨”（《中部》2.184；《相应部》2.22, 237；《增支部》2.5；《大义释》196；《小义释·犀牛角经的解释》154），在如此发生时，通过不松懈的勇猛，即为“不松懈勇猛性”；意思是坚固的勇猛、稳固的勇猛。再者，由于此精进在行善业之处，不舍弃意欲，不放下重担，不卸下，不舍离，带来不退缩的心，因此被称为“不舍意欲性”与“不卸重担性”。又譬如，在那种泥泞之处，人们说：“把那头负轭的牛牵来”，它即使以膝压地，也荷着重担，不让它落在地上。正是如此，精进在行善业之处，提起并担负重担，因此被称为“担起重担”。在策励的特征上行使主导作用，故为“精进根”。不为懈怠所动摇，故为“精进力”。由于是如实的、导向出离的、善的努力，故为“正精进”。

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

14. 在念根的解释中，以忆念故为“念”。这是念的自性之词。因其反复忆念，故为“随念”。因其仿佛迎向而忆念，故为“忆念”。或者，这只是通过前缀而加强的说法。忆念的状态即是“忆念性”。然而，由于“忆念性”也是三皈依的名称，为了排除此义，故再次使用“念”一词。此处的含义是：名为“念”的忆念性。因其能忆持所听闻、学习的教法，故为“忆持性”。因其具有沉入（即进入）的意义，故为不漂浮的状态，即“不漂浮性”。譬如，葫芦瓢等物漂浮于水面，不会沉入；但念于所缘则非如此。它会沉入所缘，因此被称为“不漂浮性”。因其对长时所作、长时所说之事不忘失，故为“不忘失性”。在现起之相与阐明之相上行使主导作用，故为“根”。名为念的根，即是“念根”。不为放逸所动摇，故为“念力”。由于是如实的、导向出离的、善的念，故为“正念”。

16. Paññindriyaniddese tassa tassa atthassa pākaṭakaraṇasaṅkhātena paññāpanaṭṭhena paññā. Tena tena vā aniccādinā pakārena dhamme jānātītipi paññā. Idamassā sabhāvapadaṃ. Pajānanākāro pajānanā. Aniccādīni vicinātīti vicayo. Pavicayoti upasaggena padaṃ vaḍḍhitaṃ. Catusaccadhamme vicinātīti dhammavicayo. Aniccādīnaṃ sallakkhaṇavasena sallakkhaṇā. Sāyeva puna upasagganānattena upalakkhaṇā paccupalakkhaṇāti vuttā. Paṇḍitassa bhāvo paṇḍiccaṃ. Kusalassa bhāvo kosallaṃ. Nipuṇassa bhāvo nepuññaṃ. Aniccādīnaṃ vibhāvanavasena vebhabyā. Aniccādīnaṃ cintanakavasena cintā. Yassa vā uppajjati taṃ aniccādīni cintāpetītipi cintā. Aniccādīni upaparikkhatīti upaparikkhā. Bhūrīti pathaviyā [Pg.192] nāmaṃ. Ayampi saṇhaṭṭhena vitthaṭaṭṭhena ca bhūrī viyāti bhūrī. Tena vuttaṃ – ‘‘bhūrī vuccati pathavī. Tāya pathavīsamāya vitthaṭāya vipulāya paññāya samannāgatoti bhūripaññoti (mahāni. 27). Apica paññāya etaṃ adhivacanaṃ bhūrī’’ti. Bhūte atthe ramatītipi bhūrī. Asani viya siluccaye kilese medhati hiṃsatīti medhā. Khippaṃ gahaṇadhāraṇaṭṭhena vā medhā. Yassa uppajjati taṃ attahitapaṭipattiyaṃ sampayuttadhamme ca yāthāvalakkhaṇapaṭivedhe parinetīti pariṇāyikā. Aniccādivasena dhamme vipassatīti vipassanā. Sammā pakārehi aniccādīni jānātīti sampajaññaṃ. Uppathapaṭipanne sindhave vīthiāropanatthaṃ patodo viya uppathe dhāvanakaṃ kūṭacittaṃ vīthiāropanatthaṃ vijjhatīti patodo viya patodo. Dassanalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ. Paññāsaṅkhātaṃ indriyaṃ paññindriyaṃ. Avijjāya na kampatīti paññābalaṃ. Kilesacchedanaṭṭhena paññāva satthaṃ paññāsatthaṃ. Accuggataṭṭhena paññāva pāsādo paññāpāsādo.

16. 在慧根的解释中，以其能阐明种种义理，故称为慧（paññā）；或以种种方式了知诸法为无常等，故为慧。此为它的自性语。了知之相即是了知。审察无常等，故为择。加上前缀，则成遍择。审察四圣谛法，故为择法。以辨识无常等之相，故为识知。此亦因前缀不同，而被称为随识知与对识知。智者之状态为睿智。善巧之状态为善巧性。敏锐之状态为敏锐性。以辨别无常等，故为辨别。以思惟无常等，故为思；或它生起时，能令其人思惟无常等，故亦为思。审度无常等，故为审度。大地名为“广”。此慧亦如大地般，因其精细与广阔，故为“广”。因此说：“广，即是大地。具足如大地般广阔、博大之慧，故为广慧者。”再者，“广”是慧的同义词。乐于真实义，故亦为“广”。如雷电摧毁石山般摧毁烦恼，故为捷慧；或以快速把握、忆持之义，故为捷慧。它生起时，能引导其人于自利之行与相应之法，以及如实了悟其特征，故为引导者。以无常等方式观见诸法，故为观（vipassanā）。正确地了知无常等，故为正知。如刺棒之于走上歧途的马匹，能令其回归正道；同样，它刺向走上歧途的欺诈心，令其回归正道，故如刺棒，名为刺棒。于见之相中行使主导作用，故为根。慧即是根，故为慧根。不为无明所动摇，故为慧力。以斩断烦恼之义，慧即是剑，故为慧剑。以高耸之义，慧即是宫殿，故为慧殿。

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

以显明之义，慧即是光，是慧光。以照耀之义，慧即是明，是慧明。以辉耀之义，慧即是辉，是慧辉。诚然，有慧者以一结跏趺坐而坐时，一万世界即成为一光、一明、一辉，是故作此说。虽然在此三词中，仅以一词此义亦可成就，但诸经如：“诸比丘，有此四种光。是哪四种呢？月光、日光、火光、慧光。诸比丘，此为四种光。诸比丘，于此四种光中，此慧光为第一。”以及同样地：“诸比丘，有四种明……（略）……诸比丘，有四种辉”（增支部 4.144），是依有情之意乐而说，此处亦随顺彼经而说。诚然，义理以多种行相分别时，即成善分别，因为一人以此方式了知，另一人又以彼方式了知。

Ratikaraṇaṭṭhena pana ratidāyakaṭṭhena ratijanakaṭṭhena cittīkataṭṭhena dullabhapātubhāvaṭṭhena atulaṭṭhena anomasattaparibhogaṭṭhena ca paññāva ratanaṃ paññāratanaṃ. Na tena sattā muyhanti, sayaṃ vā ārammaṇe na muyhatīti [Pg.193] amoho. Dhammavicayapadaṃ vuttatthameva. Kasmā panetaṃ puna vuttanti? Amohassa mohapaṭipakkhabhāvadīpanatthaṃ. Tenetaṃ dīpeti – yvāyaṃ amoho so na kevalaṃ mohato añño dhammo, mohassa pana paṭipakkho, dhammavicayasaṅkhāto amoho nāma idha adhippetoti. Sammādiṭṭhīti yāthāvaniyyānikakusaladiṭṭhi.

又因能作喜、能与喜、能生喜，并因其被珍视、出现难得、无与伦比、为无上士所受用，故慧即是宝，是慧宝。有情不因此而迷惑，或其自身于所缘不迷惑，是故为无痴。择法(dhammavicaya)一词的意义已经说过。为何此处又重说呢？为了阐明无痴是痴的对治。此即阐明：此无痴不仅是异于痴之法，而且是痴的对治，此处所意指的无痴即是名为择法者。正见(sammādiṭṭhi)是指如实、能出离的善见。

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

19. 在命根的解释中，所谓“那些无色法之命”，是指对那些相应无色法而言，以令其持续之义为“命”（āyu）。因为有了它，无色法才能生起、运行、流转，所以称为“命”。这是它的自性词。又因为这些法唯有在命存在时才能存在、存续、维持、活动、运行、守护，所以才说了“存在”（ṭhiti）等等。此中词义为：依靠它而存在，故为“存在”；依靠它而存续，故为“存续”（yapanā）；同样，也作“维持”（yāpanā）。又，为方便如是理解者，故前一词（yapanā）作短音。依靠它而活动，故为“活动”（iriyanā）；依靠它而运行，故为“运行”（vattanā）；依靠它而守护，故为“守护”（pālanā）。依靠它而活，故为“命”（jīvita）。于持续守护之相中行使主宰作用，故为“命根”（jīvitindriya）。

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

30. 在惭力（hiribala）的解释中，“凡于彼时者”（yaṃ tasmiṃ samaye），是指“于彼时，以其法”（yena dhammena tasmiṃ samaye）。或者，作语性转换后，也应理解为“于彼时之法”（yo dhammo tasmiṃ samaye）。“以应惭之事”（hiriyitabbena）是用于对象义（upayogattha）的工具格，其义为：对与应惭之事相应的身恶行等法感到惭耻、厌恶。“诸恶”（pāpakānaṃ）是指“诸卑劣”（lāmakānaṃ）。“诸不善法”（akusalānaṃ dhammānaṃ）是指“由不善巧所生之诸法”（akosallasambhūtānaṃ dhammānaṃ）。“以达成”（samāpattiyā）一词也是用于对象义的工具格，其义为：对达成、获得、具足那些法感到惭耻、厌恶。

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

31. 在愧力（ottappabala）的解释中，“以应惧之事”（ottappitabbena）是用于因由义（hetvattha）的工具格。其义为：由于与应惧之事相应的、作为愧之因的身恶行等，以及由于如前所述作为愧之因的达成（samāpatti），而感到愧（ottappati）、感到恐惧（bhāyati）。

32. Alobhaniddese alubbhanakavasena alobho. Na lubbhatītipi alobho. Idamassa sabhāvapadaṃ. Alubbhanāti alubbhanākāro. Lobhasamaṅgī puggalo lubbhito nāma. Na lubbhito alubbhito[Pg.194]. Alubbhitassa bhāvo alubbhitattaṃ. Sārāgapaṭipakkhato na sārāgoti asārāgo. Asārajjanāti asārajjanākāro. Asārajjitassa bhāvo asārajjitattaṃ. Na abhijjhāyatīti anabhijjhā. Alobho kusalamūlanti alobhasaṅkhātaṃ kusalamūlaṃ. Alobho hi kusalānaṃ dhammānaṃ mūlaṃ paccayaṭṭhenāti kusalamūlaṃ. Kusalañca taṃ paccayaṭṭhena mūlañcātipi kusalamūlaṃ.

32. 于无贪的解释中：以不欲求故，为无贪。或因不贪著，故为无贪。此为其自性语。不贪著，即不贪著之相。具足贪之人，名为贪著者。非贪著者，名为无贪著者。无贪著者的状态，即是无贪著性。因与强贪相反故，非强贪，是为无强贪。不染著，即不染著之相。不染著者的状态，即是无染著性。因不觊觎，故为无觊觎。所谓“无贪是善根”，即指名为无贪的善根。诚然，无贪是诸善法之根，以其为缘之义，故是善根。其既是善，复以其为缘之义而为根，故亦是善根。

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

33. 于无嗔的解释中：以不败坏故，为无嗔。或因不败坏，故为无嗔。此为其自性语。不败坏，即心不败坏之相。心不败坏的状态，即是心不败坏性。因是瞋恚的对治，故非瞋恚，是为无瞋。因是忿苦的对治，故非恼害，是为无恼害。名为无嗔的善根，即是无嗔善根。其义如前已说。

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

40-41. 于身轻安（kāyapassaddhi）等的解释中，因“身”意指三蕴，故说“受蕴等”。诸法由此而平息，热恼远离，得至安适，故为轻安。第二词因前缀而增广。平息，即平息之相。第二词因前缀而增广。由具足轻安，已平息之三蕴的状态，即是已平息性。以所有语词，皆宣说三蕴烦恼热恼的止息。以第二种方法，则宣说识蕴热恼的止息。

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

42-43. 轻快(lahutā)即轻快之相。轻快转变(lahupariṇāmatā)者，谓此等法有轻快之转变，故名“轻快转变法”；其状态即轻快转变性；意为能够快速地反复转变。无迟钝(adandhanatā)，此为否定沉重状态之语，义为无负担。无僵硬(avitthanatā)，即因无慢等烦恼之负担而不僵硬。如此，以第一词说明了三蕴的轻快之相，以第二词说明了识蕴的轻快之相。

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

44-45. 柔软(mudutā)即是柔软的状态。柔和(maddavatā)：柔和(maddavaṃ)被称为润泽、平滑；柔和的状态即是柔和性。不粗糙(akakkhaḷatā)即是不粗糙的状态。不坚硬(akathinatā)即是不坚硬的状态。在此，也以前述方式说明了三蕴的柔软之相，以后述方式则仅说明了识蕴的柔软之相。

46-47. Kammaññatāti [Pg.195] kammani sādhutā; kusalakiriyāya viniyogakkhamatāti attho. Sesapadadvayaṃ byañjanavasena vaḍḍhitaṃ. Padadvayenāpi hi purimanayena tiṇṇaṃ khandhānaṃ, pacchimanayena viññāṇakkhandhassa kammaniyākārova kathito.

46-47. 堪能(kammaññatā)即于事之良好；义为适于应用于善行。其余二词仅为文句之增广。诚然，以此二词，亦以前述方式说明了三蕴的堪能之相，以后述方式则仅说明了识蕴的堪能之相。

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

48-49. 练达(paguṇatā)即是练达的状态，义为无病、无疾。其余二词仅为文句之增广。在此，也以前述方式说明了三蕴的无疾之相，以后述方式则仅说明了识蕴的无疾之相。

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

50-51. 正直(ujukatā)即是正直的状态，义为依正直的方式而转起。正直的三蕴与识蕴的状态，即是正直性。不弯曲(ajimhatā)是遣除如牛尿般的弯曲。不歪斜(avaṅkatā)是遣除如新月般的歪斜。不扭曲(akuṭilatā)是遣除如犁头尖端般的扭曲。

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

凡作恶已，却说“我没做”者，彼因前进复后退故，名为“牛尿曲者”。凡正在作恶，却说“我害怕恶”者，彼因大都狡诈故，名为“月纹曲者”。凡正在作恶，却说“谁能不害怕恶呢？”者，彼因不太狡诈故，名为“犁梢曲者”。又或，若三业门皆不清净者，名为“牛尿曲者”。若任何二门不清净者，名为“月纹曲者”。若任何一门不清净者，名为“犁梢曲者”。

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

再者，长部诵者(Dīghabhāṇakā)说：有某比丘于一切时，行于二十一种邪命及六种非行处，此名为“牛尿曲者”。有某比丘于初时圆满四遍清净戒，有惭、有悔、乐于学，于中时、后时则同于前者，此名为“月纹曲者”。有某比丘于初时及中时圆满四遍清净戒，有惭、有悔、乐于学，于后时则同于前者，此名为“犁梢曲者”。

Tassa kilesavasena evaṃ vaṅkassa puggalassa bhāvo jimhatā vaṅkatā kuṭilatāti vuccati. Tāsaṃ paṭikkhepavasena ajimhatādikā vuttā. Khandhādhiṭṭhānāva [Pg.196] desanā katā. Khandhānañhi etā ajimhatādikā, no puggalassāti. Evaṃ sabbehipi imehi padehi purimanayena tiṇṇaṃ khandhānaṃ, pacchimanayena viññāṇakkhandhassāti arūpīnaṃ dhammānaṃ nikkilesatāya ujutākārova kathitoti veditabbo.

彼因烦恼而如是弯曲之补特伽罗(puggala)的状态，被称为邪曲(jimhatā)、弯曲(vaṅkatā)、奸曲(kuṭilatā)。为对治彼等，故说正直等。教说唯依诸蕴而作，因正直等是属于诸蕴，而非属于补特伽罗。如是，当知以此等一切文句，依前理说三蕴，依后理说识蕴，即是说无色诸法因无烦恼故，唯正直相。

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

今者，此所谓“所余法”(yevāpana)之安止章(appanāvāra)已被宣说。以此，于法举示章(dhammuddesavāra)中所示之“所余诸法”，其解释即被扼要宣说。

Niddesavārakathā niṭṭhitā.

解释章解说终。

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

至此，于标举品有问、时节解释、法标举、安止此四章；于解释品有问、时节解释、法标举、安止此四章。如是，以此八章庄严之《法确立品》即已终。

Koṭṭhāsavāro

部分品

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

58-120. 现在，“彼时有四蕴”，如是《总摄品》已开始。它依总说、解释与再解释而有三种。于此，“彼时有四蕴”等是总说；“彼时，什么是四蕴？”等是解释；“彼时，什么是受蕴？”等是再解释，当如是了知。

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

于此总说章中，有“四蕴”等二十三个部分。其义当如是了知：当欲界第一个大善心生起时，那些在彼时作为心的成分而生起的法——即圣典所载的五十多种法，除去唯除法(yevāpanaka)——当它们被总摄时，依积聚义则成四蕴。依前所说的处义则成二处。依自性、空性、无有情义则成二界。依名为缘的食义，于此有三法为食，其余非食。

‘Kiṃ [Pg.197] panete aññamaññaṃ vā taṃsamuṭṭhānarūpassa vā paccayā na hontī’ti? ‘No na honti. Ime pana tathā ca honti, aññathā cāti samānepi paccayatte atirekapaccayā honti, tasmā āhārāti vuttā. Kathaṃ? Etesu hi phassāhāro, yesaṃ dhammānaṃ avasesā cittacetasikā paccayā honti, tesañca paccayo hoti, tisso ca vedanā āharati. Manosañcetanāhāro tesañca paccayo hoti tayo ca bhave āharati. Viññāṇāhāro tesañca paccayo hoti paṭisandhināmarūpañca āharatī’ti. ‘Nanu ca so vipākova idaṃ pana kusalaviññāṇa’nti? ‘Kiñcāpi kusalaviññāṇaṃ, taṃsarikkhatāya pana viññāṇāhāro’tveva vuttaṃ. Upatthambhakaṭṭhena vā ime tayo āhārāti vuttā. Ime hi sampayuttadhammānaṃ, kabaḷīkārāhāro viya rūpakāyassa, upatthambhakapaccayā honti. Teneva vuttaṃ – ‘‘arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ āhārapaccayena paccayo’’ti (paṭṭhā. 1.1.15).

“难道这些法不是相互为缘，或不是彼等俱生色的缘吗？”“不，并非不是。然而，这些法既是如此为缘，也是以别的方式为缘，因此虽然同为缘，却有超胜的缘力，故称为‘食’。如何？于此等法中，触食是其余相应法的缘，且能带来三种受；意思食是彼等相应法的缘，且能带来三有；识食是彼等相应法的缘，且能带来结生名色。”“那（识食）不就是异熟吗？而这个却是善识啊。”“虽是善识，但因与彼（异熟识）相似，故亦称为‘识食’。或者，因有资助之义，此三者被称为‘食’。诚然，犹如段食(kabaḷīkārāhāra)之于色身，此等食于相应法，亦为资助缘。是故说：‘无色食以食缘为相应法及彼俱生色之缘。’（《发趣论》1.1.15）”

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

另有一法：由于是内在相续的特殊缘，段食与此三法被称为“食”。诚然，段食是啖食段食之有情的色身的特殊缘；于名身中，触是受的特殊缘，意思是识的特殊缘，识是名色的特殊缘。如所说：

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

“诸比丘，譬如这个身体依食而住，缘食而存，无食则不存”（《相应部》5.183）。同样，触缘受，行缘识，识缘名色（《相应部》2.1）。

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

依增上义，仅八法为根，其余非是。是故说：“有八根”。依谛观义，仅五法为禅支。是故说：“禅有五支”。

Niyyānaṭṭhena ca hetvaṭṭhena ca pañceva dhammā maggaṅgāni honti. Tena vuttaṃ – pañcaṅgiko maggo hotīti. Kiñcāpi hi aṭṭhaṅgiko ariyamaggo, lokiyacitte [Pg.198] pana ekakkhaṇe tisso viratiyo na labbhanti, tasmā pañcaṅgikoti vutto. ‘Nanu ca ‘‘yathāgatamaggoti kho, bhikkhu, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacana’’nti (saṃ. ni. 4.245) imasmiṃ sutte ‘yatheva lokuttaramaggo aṭṭhaṅgiko, pubbabhāgavipassanāmaggopi tatheva aṭṭhaṅgiko’ti yathāgatavacanena imassatthassa dīpitattā, lokiyamaggenāpi aṭṭhaṅgikena bhavitabbanti? Na bhavitabbaṃ. Ayañhi suttantikadesanā nāma pariyāyadesanā. Tenāha – ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti (ma. ni. 3.431). Ayaṃ pana nippariyāyadesanā. Lokiyacittasmiñhi tisso viratiyo ekakkhaṇe na labbhanti, tasmā ‘pañcaṅgiko’va vuttoti.

依出离义及因义，仅五法为道支。是故说：“道有五支”。圣道虽有八支，然于世间心中，三离（viratiyo）不能于一刹那获得，是故说为五支。然则，经中说：“比丘，‘如实之道’(yathāgatamagga)实乃圣八支道之增上语。”（《相应部》4.245）既然此经已用“如实”之语开示了“正如出世间道是八支，其前分观（vipassanā）道亦然是八支”之义，那么世间道不也应是八支吗？不应如此。此实为经教之不了义说。是故（世尊）说：“彼于先前，身业、语业、活命即已极为清净。”（《中部》3.431）而此则为了义说。实因于世间心中，三离不能于一刹那获得，是故说“唯是五支”。

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

复次，以不动摇之义，唯七法是力。以根本之义，唯三法是因。以触之义，唯一法是触。以受之义，唯一法是受。以想之义，唯一法是想。以思之义，唯一法是思。以心种种之义，唯一法是心。以聚之义及受之义，唯一法是受蕴。以聚之义及想之义，唯一法是想蕴。以聚之义及造作之义，唯一法是行蕴。以聚之义及心种种之义，唯一法是识蕴。以了知之义及依前所说处之义，唯一法是意处。以了知之义及主导之义，唯一法是意根。以了知之义及自性、空、非有情之义，唯一法名为意识界，而非其余。复次，除去心，依前所说之义，其余一切法皆为一法处，亦为一法界。

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

复次，通过“又或于其时”此安止(appanā)品，于此亦含摄了前面所说的yevāpanaka诸法。如此处，于一切处亦然。实因此后，我等将不再辨析此等。于解释(niddesa)品与还解释(paṭiniddesa)品中，其义当仅依前述之理趣而知。

Saṅgahavāro niṭṭhito.

摄品终。

Koṭṭhāsavārotipi etasseva nāmaṃ.

“部分品”亦是此品之名。

Suññatavāro

空性品

121-145. Idāni [Pg.199] tasmiṃ kho pana samaye dhammā hontīti suññatavāro āraddho. So uddesaniddesavasena dvidhā vavatthito. Tattha uddesavāre ‘dhammā hontī’ti iminā saddhiṃ catuvīsati koṭṭhāsā honti. Sabbakoṭṭhāsesu ca ‘cattāro dve tayo’ti gaṇanaparicchedo na vutto. Kasmā? Saṅgahavāre paricchinnattā. Tattha paricchinnadhammāyeva hi idhāpi vuttā. Na hettha satto vā bhāvo vā attā vā upalabbhati. Dhammāva ete dhammamattā asārā apariṇāyakāti imissā suññatāya dīpanatthaṃ vuttā. Tasmā evamettha attho veditabbo – yasmiṃ samaye kāmāvacaraṃ paṭhamaṃ mahākusalacittaṃ uppajjati, tasmiṃ samaye cittaṅgavasena uppannā atirekapaṇṇāsadhammā sabhāvaṭṭhena dhammā eva honti. Na añño koci satto vā bhāvo vā poso vā puggalo vā hotīti. Tathā rāsaṭṭhena khandhāva hontīti. Evaṃ purimanayeneva sabbapadesu atthayojanā veditabbā. Yasmā pana jhānato aññaṃ jhānaṅgaṃ, maggato vā aññaṃ maggaṅgaṃ natthi, tasmā idha ‘jhānaṃ hoti, maggo hoti’ icceva vuttaṃ. Upanijjhāyanaṭṭhena hi jhānameva hetvaṭṭhena maggova hoti. Na añño koci satto vā bhāvo vāti. Evaṃ sabbapadesu atthayojanā kātabbā. Niddesavāro uttānatthoyevāti.

121-145. 现在，以“彼时有诸法”等句为始的空品(suññatavāra)已开始。此品依标示(uddesa)与解释(niddesa)而分为二。其中，在标示品(uddesavāra)中，连同“诸法存在”此句，共有二十四个部分(koṭṭhāsā)。并且，在所有部分中，都未说“四、二、三”这样的计数限定。为何？因为在摄品(saṅgahavāra)中已被限定故。确实，此处所说的，也仅是彼处已被限定的法。于此，并无众生(satta)、存在(bhāvo)或我(attā)可得。“此等唯是法，仅是法而已，无有核心，无主导者”，如此说是为了阐明此空性。是故，于此应如是理解其义：当欲界第一大善心生起时，彼时，作为心支而生起的五十余法，依其自性义，唯是诸法而已，并无其他任何众生、存在、士夫(posa)或补特伽罗(puggala)。同样，依其积聚义，唯是诸蕴而已。所有文句的释义皆应依前述之理而知。再者，由于并无离于禅那(jhāna)的禅支(jhānaṅga)，或离于道的道支(maggaṅga)，是故此处仅说“有禅那，有道”。确实，依审视所缘义，即是禅那；依为因之义，即是道。并无其他任何众生或存在。应如是进行所有文句的释义。解释品(niddesavāra)的意义是浅显的。

Suññatavāro niṭṭhito.

空品终。

Niṭṭhitā ca tīhi mahāvārehi maṇḍetvā niddiṭṭhassa

并且，以三大品庄严而阐述的

Paṭhamacittassa atthavaṇṇanā.

第一心之释义终。

Dutiyacittaṃ

第二心

146. Idāni dutiyacittādīni dassetuṃ puna ‘‘katame dhammā’’tiādi āraddhaṃ. Tesu sabbesupi paṭhamacitte vuttanayeneva tayo tayo mahāvārā veditabbā. Na kevalañca mahāvārā eva, paṭhamacitte vuttasadisānaṃ sabbapadānaṃ atthopi vuttanayeneva veditabbo. Ito parampi apubbapadavaṇṇanaṃyeva karissāma. Imasmiṃ tāva dutiyacittaniddese sasaṅkhārenāti idameva apubbaṃ. Tassattho – saha saṅkhārenāti sasaṅkhāro. Tena sasaṅkhārena [Pg.200] sappayogena saupāyena paccayagaṇenāti attho. Yena hi ārammaṇādinā paccayagaṇena paṭhamaṃ mahācittaṃ uppajjati, teneva sappayogena saupāyena idaṃ uppajjati.

146. 现为开示第二心等，复始“何法”等之说。于所有彼等心中，皆应依第一心所说之法，得知各有三大品。不仅是大品，于第一心中所说之同类诸词，其义亦应依已说之法了知。自此以后，我等将仅作新词之释义。于此第二心之解释中，“sasaṅkhārena”（有行）一词即是新词。其义为：“saha saṅkhārena”（与行俱），故为“sasaṅkhāra”。其义即：由彼有行、有功用、有方便的缘组而生。诚然，第一大心由何所缘等缘组而生起，此心亦由彼同样的、有功用与方便的缘组而生起。

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

其生起应如是了知：于此，某位比丘住于寺院边地，当扫塔院之时、或侍奉长老之时到来，或闻法之日到来时，他想：“我往返路途甚远，不去了。”后复思惟：“身为比丘，不去塔院、不侍奉长老、不闻法，实为不当，我应去。”于是便前往。如是，彼比丘或由自身的策励；或被他人开示了不行义务等的过患及行此的利益后，受到教诫；或因被强迫而令其“来，做这个！”——由此所生起的善心，即名为由有行的缘组而生。

Dutiyacittaṃ.

第二心释毕。

Tatiyacittaṃ

第三心

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

147-148. 于第三（心），“与智不相应”，即智不相应。此心于所缘亦是欣喜，然其中无抉择智。是故当知，此心生起于：如幼童见比丘，思“此乃我之长老”而礼拜时；及以同样方式礼拜塔庙、听闻正法等时。于圣典中，于此（心），慧于七处减损。其余则与前相同。

Tatiyacittaṃ.

第三心竟。

Catutthacittaṃ

第四大善心

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

149. 于第四（心）亦是同理。然此（心）是“有行”，此谓当父母引导幼童礼拜塔庙等，彼等虽不情愿，却亦欣喜礼拜。当知此心即于此时获得。

Catutthacittaṃ.

第四心竟。

Pañcamacittaṃ

第五大善心

150. Pañcame [Pg.201] upekkhāsahagatanti upekkhāvedanāya sampayuttaṃ. Idañhi ārammaṇe majjhattaṃ hoti. Paricchindakañāṇaṃ panettha hotiyeva. Pāḷiyaṃ panettha jhānacatukke upekkhā hotīti indriyaṭṭhake upekkhindriyaṃ hotīti vatvā sabbesampi vedanādipadānaṃ niddese sātāsātasukhadukkhapaṭikkhepavasena desanaṃ katvā adukkhamasukhavedanā kathitā. Tassā majjhattalakkhaṇe indattakaraṇavasena upekkhindriyabhāvo veditabbo. Padapaṭipāṭiyā ca ekasmiṃ ṭhāne pīti parihīnā. Tasmā cittaṅgavasena pāḷiāruḷhā pañcapaṇṇāseva dhammā honti. Tesaṃ vasena sabbakoṭṭhāsesu sabbavāresu ca vinicchayo veditabbo.

150. 于第五（心），“与舍俱行”，即与舍受相应。此心于所缘中立，其中必有抉择智。于圣典中，于此（心），于禅那四法中说有舍，于根八法中说有舍根；且于一切受等词的解释（niddesa）中，以排除喜、忧、乐、苦的方式，宣说了不苦不乐受。当知，其以中立为相，以行使统领作用，故成舍根。复次，依文句次第，喜于一处减损。是故，就心之构成部分而言，圣典所载之法仅五十五种。当依此等于一切部分、一切情况中，了知其决择。

Pañcamacittaṃ.

第五心竟。

Chaṭṭhacittādi

第六等大善心

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

156-9. 第六、第七、第八诸心，当依第二、第三、第四诸心已说之理趣而知。于此等心中，实仅有受之转换及喜之减损。其余部分，连同其生起之理趣，皆与彼等相同。诚然，即使在修习悲与喜的预备阶段，此等心的生起亦为《大义注》（Mahāaṭṭhakathā）所允许。此八心名为欲界善心。

Puññakiriyavatthādikathā

福业事等之论

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

彼等一切皆当依十福业事而阐明。云何？布施所成福业事、持戒所成福业事、修习所成福业事、恭敬俱行福业事、服务俱行福业事、回向福业事、随喜福业事、说法所成福业事、听法所成福业事、矫正己见福业事——此等名为十福业事。其中，布施本身即是“布施所成”；其既是福业，又是彼等种种果报之所依，故名“福业事”。其余各项，理趣亦然。

Tattha cīvarādīsu catūsu paccayesu, rūpādīsu vā chasu ārammaṇesu, annādīsu vā dasasu dānavatthūsu, taṃ taṃ dentassa tesaṃ tesaṃ uppādanato paṭṭhāya [Pg.202] pubbabhāge, pariccāgakāle, pacchā somanassacittena anussaraṇakāle cāti tīsu kālesu pavattā cetanā ‘dānamayaṃ puññakiriyavatthu’ nāma.

其中，于衣等四资具，或色等六所缘，或食等十施物，布施者从筹备彼等开始的前分、施舍之时、以及之后以喜悦心忆念之时——于此三时生起的思（cetanā），名为“布施所成福业事”。

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

受持五戒、八戒、十戒者，思“我将出家”而前往寺院者，正在出家者，思惟“我已令心愿达于顶峰而出家，善哉！善哉！”者，守护波罗提木叉（pātimokkha）者，省察衣等资具者，于呈现于眼门等之色等所缘守护诸根者，以及净化活命者——于此等情况生起的思，名为“持戒所成福业事”。

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

依《无碍解道》（Paṭisambhidāmagga）所说，以观（vipassanā）之道，于修习眼为无常、苦、无我……乃至修习老死为无常、苦、无我时所生起的思（cetanā）；或于三十八种所缘（ārammaṇa）中，一切尚未达到安止（appanā）的思，皆名为“修所成福业事”。

Mahallakaṃ pana disvā paccuggamanapattacīvarapaṭiggahaṇaabhivādanamaggasampadānādivasena ‘apacitisahagataṃ’ veditabbaṃ.

再者，见到年长者，当知以起身迎接、接过衣钵、行礼、让路等方式，即是“恭敬俱行”（apacitisahagata）。

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

为更年长者履行义务，例如见到入村乞食的比丘，便接过其钵，在村中为他求得食物，然后送还给他；或听到“去把比丘们的钵取来”的吩咐，便迅速前去取来等。于此等身体服务时，当知是“服务俱行”（veyyāvaccasahagata）。

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

布施后，或以香等作供养后，说“愿此功德归于某某”或“愿一切有情获得”，如此施与功德，当知是“回向功德”（pattānuppadāna）。那么，如此回向功德，福德会损减吗？不会。譬如点燃一灯，再用它点燃千灯，不能说第一盏灯因此耗尽；反之，前灯之光与后灯之光合一，变得更为广大。同样，回向功德绝无减损，当知唯有增长。

Parehi [Pg.203] dinnāya pattiyā vā aññāya vā puññakiriyāya ‘sādhu sādhū’ti anumodanavasena ‘abbhanumodanaṃ’ veditabbaṃ.

对于他人所回向的功德，或其他福业，以“善哉！善哉！”随喜，当知为“随喜”（abbhanumodana）。

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

其一，有人为令他人知己为“说法者”，住于欲求，尊重利养而说法，此无大果报。另一人，不期望利养，以解脱处为首，为他人说自己熟习之法，此名为“说法所成福业事”。

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

其一，有人听法是为令他人知己为“有信者”，此无大果报。另一人，心想“如此我将有大果报”，故以饶益之心、柔软之心听法，此名为“闻法所成福业事”。

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

使见正直，名为“正直见业福业事”。而长部诵者(Dīghabhāṇakā)说：“正直见业是一切福业事的决定相，因为行任何福者，实惟其见正直，方有大果报。”

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

然而在这些福业事中，布施所成福业事：当他心想“我将布施”时生起，布施时生起，回顾“我已布施”时生起。如是，将前思(pubbacetanā)、舍思(muñcanacetanā)、后思(aparacetanā)此三思合一，名为“布施所成福业事”。持戒所成福业事亦是：当他心想“我将圆满戒行”时生起，圆满戒行时生起，回顾“我已圆满戒行”时生起。将所有这些思合一，名为“持戒所成福业事”。……乃至正直见业福业事亦是：当他心想“我将端正见解”时生起，端正见解时生起，回顾“我的见解已端正”时生起。将所有这些思合一，名为“正直见业福业事”。

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

再者，于经中仅说三福业事。于此三者中，当知亦含摄其余诸项。诚然，恭敬与服务摄于戒所成福业事；回向功德与随喜功德摄于施所成福业事；说法、闻法与正直己见摄于修所成福业事。又，有师言：“正直己见是一切福业的必然特征。”依彼等之见，正直己见则被包含在所有三者之中。如是，此等福业事，略说有三，广说有十。

Tesu [Pg.204] ‘dānaṃ dassāmī’ti cintento aṭṭhannaṃ kāmāvacarakusalacittānaṃ aññatareneva cinteti; dadamānopi tesaṃyeva aññatarena deti; ‘dānaṃ me dinna’nti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Sīlaṃ pūressāmī’ti cintentopi tesaṃyeva aññatarena cinteti; sīlaṃ pūrentopi tesaṃyeva aññatarena pūreti, ‘sīlaṃ me pūrita’nti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Bhāvanaṃ bhāvessāmī’ti cintentopi tesaṃyeva aññatarena cinteti; bhāventopi tesaṃyeva aññatarena bhāveti; ‘bhāvanā me bhāvitā’ti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati.

于此十种福业事中，思惟“我将布施”者，是以八种欲界善心(kāmāvacarakusalacitta)之一而思惟；正在布施者，亦是以其中之一而布施；回顾“我已布施”者，亦是以其中之一而回顾。思惟“我将持戒”者，亦是以其中之一而思惟；正在持戒者，亦是以其中之一而持戒；回顾“我已持戒”者，亦是以其中之一而回顾。思惟“我将修习”者，亦是以其中之一而思惟；正在修习者，亦是以其中之一而修习；回顾“我已修习”者，亦是以其中之一而回顾。

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

当思惟“我将行恭敬长上业”时，是以彼等（八大善心）的其中之一来思惟；行此业时，也是以彼等的其中之一来行；省察“我已行”时，也是以彼等的其中之一来省察。当思惟“我将行服务业”时，行此业时，以及省察“我已行”时，也是以彼等的其中之一来省察。当思惟“我将施与功德”时，施与时，以及省察“我已施与”时；当思惟“我将随喜功德或其余善业”时，是以彼等的其中之一来思惟；随喜时，是以彼等的其中之一来随喜；省察“我已随喜”时，也是以彼等的其中之一来省察。当思惟“我将说法”时，是以彼等的其中之一来思惟；说法时，是以彼等的其中之一来说法；省察“我已说”时，也是以彼等的其中之一来省察。当思惟“我将听法”时，是以彼等的其中之一来思惟；听法时，是以彼等的其中之一来听法；省察“我已听”时，也是以彼等的其中之一来省察。当思惟“我将正直己见”时，是以彼等的其中之一来思惟；然而，正直己见时，是以四种智相应（ñāṇasampayutta）心的其中之一来行；省察“我见已正”时，则是以八种（大善心）的其中之一来省察。

Imasmiṃ ṭhāne cattāri anantāni nāma gahitāni. Cattāri hi anantāni – ākāso ananto, cakkavāḷāni anantāni, sattanikāyo ananto, buddhaññāṇaṃ [Pg.205] anantaṃ. Ākāsassa hi puratthimāya disāya vā pacchimuttaradakkhiṇāsu vā ettakāni vā yojanasatāni ettakāni vā yojanasahassānīti paricchedo natthi. Sinerumattampi ayokūṭaṃ pathaviṃ dvidhā katvā heṭṭhā khittaṃ bhassetheva, no patiṭṭhaṃ labhetha, evaṃ ākāsaṃ anantaṃ nāma.

在此处，有四种被称为“无边”者。此四种无边是：虚空无边、轮围世界无边、众生界无边、佛智无边。因为虚空在东方，或在西、北、南方，都没有“有这么多百由旬”或“这么多千由旬”的界限。即使将大地劈开，把一个如须弥山(Sineru)大小的铁球向下投掷，它也只会一直坠落，得不到立足之处。因此，虚空被称为“无边”。

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

轮围世界也没有以百或千为界限。即使有四位生于色究竟天(akaniṭṭhā)的大梵天，他们具备的速度，能在一个强力弓箭手射出的轻箭横越棕榈树影的时间内，飞越十万个轮围世界，他们心想：“我等将见轮围世界之边际”，并以那样的速度飞驰，也将在见到轮围世界边际之前就般涅槃了。因此，轮围世界被称为“无边”。

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

再者，在如此众多的轮围世界中，水栖与陆栖众生的数量不可计量。如是，众生界被称为“无边”。而佛智，则更是无边。

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

如此，于无量世界中，无量众生能生起众多欲界喜俱、智相应、无行善心；于一众生能生起众多，于众多众生亦能生起众多。彼等一切心，以欲界故、以喜俱故、以智相应故、以无行故，而归于一。此即是唯一喜俱、三因、无行之大善心。同样，有行之大善心……乃至……同样，舍俱、智不相应、二因、有行心。如是，正等觉者对于在无量世界中、无量众生所生起的一切欲界善心，犹如以大天平称量，犹如置于量器中度量，以一切知智判定后，依其相似之义，作成八类而开示：“此等只有八种。”

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

复次，于此处，当知有六种福业积集。诚然，福业有自作、仿他作、亲手作、教他作、正知而作、不正知而作。

Tattha attano dhammatāya kataṃ ‘sayaṃkāraṃ’ nāma. Paraṃ karontaṃ disvā kataṃ ‘paraṃkāraṃ’ nāma. Sahatthena kataṃ ‘sāhatthikaṃ’ nāma. Āṇāpetvā kāritaṃ [Pg.206] ‘āṇattikaṃ’ nāma. Kammañca phalañca saddahitvā kataṃ ‘sampajānakataṃ’ nāma. Kammampi phalampi ajānitvā kataṃ ‘asampajānakataṃ’ nāma. Tesu sayaṃkāraṃ karontopi imesaṃ aṭṭhannaṃ kusalacittānaṃ aññatareneva karoti. Paraṃkāraṃ karontopi, sahatthena karontopi, āṇāpetvā karontopi imesaṃ aṭṭhannaṃ kusalacittānaṃ aññatareneva karoti. Sampajānakaraṇaṃ pana catūhi ñāṇasampayuttehi hoti. Asampajānakaraṇaṃ catūhi ñāṇavippayuttehi.

于此等中，依自身之天性而作者，名为“自作”。见他人行而仿效作者，名为“仿他作”。亲手作者，名为“亲手作”。命令而使作者，名为“教他作”。信业与果而作者，名为“正知而作”。不知业与果而作者，名为“不正知而作”。于此等中，行自作者，乃以此八善心之一而作；行仿他作者、行亲手作者、行教他作者，亦以此八善心之一而作。然而，正知而作，由四种智相应心而成；不正知而作，则由四种智不相应心而成。

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

此外，在此处，又采用四种布施清净：资具的如法性、意乐的广大性、受者的圆满性、功德的超胜性。其中，以正法、公平的方式获得的资具，名为“如法”。布施者怀着信心与决意而行布施，名为“意乐广大”。受者是漏尽者，名为“受者圆满”。该漏尽者刚从灭尽定中出定，名为“功德超胜”。能够和合此四种因素而行布施者，其欲界善业就在此生中给予果报。如同本那咖(Puṇṇaka)长者、迦卡瓦里亚(Kākavaliya)、须摩那(Sumana)花鬘师等人一样。

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

再者，简而言之，这一切欲界善心，称其为“心”，就心的意义而言，仅是一。依受可分为喜俱、舍俱两种。依智的分类教说，则有四种。喜俱智相应无行大心与舍俱智相应无行大心，就智相应与无行的意义而言，仅是一类。同样，智相应有行心、智不相应无行心、智不相应有行心也各为一类。如此，在这依智的分类教说而成的四种心中，通过对无行和有行的区分，有四种无行心和四种有行心，因此总共有八种善心。世尊、一切知者、众导主、最胜牟尼，如实地了知这些，并宣说、开示、施设、建立、阐明、分别、令其显浅。

Aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya

《含义阐明》（法集论义注）

Kāmāvacarakusalaniddeso samatto.

欲界善的解释完毕。

Rūpāvacarakusalavaṇṇanā

色界善释义

Catukkanayo paṭhamajjhānaṃ

四法门：初禅

160. Idāni [Pg.207] rūpāvacarakusalaṃ dassetuṃ katame dhammā kusalātiādi āraddhaṃ. Tattha rūpūpapattiyā maggaṃ bhāvetīti rūpaṃ vuccati rūpabhavo. Upapattīti nibbatti jāti sañjāti. Maggoti upāyo. Vacanattho panettha – taṃ upapattiṃ maggati gavesati janeti nipphādetīti maggo. Idaṃ vuttaṃ hoti – yena maggena rūpabhave upapatti hoti nibbatti jāti sañjāti, taṃ maggaṃ bhāvetīti. Kiṃ panetena niyamato rūpabhave upapatti hotīti? Na hoti. ‘‘Samādhiṃ, bhikkhave, bhāvetha, samāhito yathābhūtaṃ pajānāti passatī’’ti (saṃ. ni. 3.5; 4.99; 5.1071; netti. 40; mi. pa. 2.1.15) evaṃ vuttena hi nibbedhabhāgiyena rūpabhavātikkamopi hoti. Rūpūpapattiyā pana ito añño maggo nāma natthi, tena vuttaṃ ‘rūpūpapattiyā maggaṃ bhāvetī’ti. Atthato cāyaṃ maggo nāma cetanāpi hoti, cetanāya sampayuttadhammāpi, tadubhayampi. ‘‘Nirayañcāhaṃ, sāriputta, pajānāmi nirayagāmiñca magga’’nti (ma. ni. 1.153) hi ettha cetanā maggo nāma.

160. 现在，为开示色界善，已开始“何等法为善”等文句。于此，在“为生于色界而修习道”一句中，色有(rūpabhava)被称为色。生起(upapatti)即是新生(nibbatti)、出生(jāti)、再生(sañjāti)。道(magga)即是方法(upāya)。此处的词义是：寻求(maggati gavesati)、产生(janeti)、完成(nipphādeti)该生起，故称为道。此即是说：藉由何道，于色有中得以生起——即新生、出生、再生，便修习该道。然则，是否必定藉此道而生于色界？并非如此。因为经中说：“诸比丘，你们当修习定，得定者能如实了知、得见。”如此所说，藉由决择分(nibbedhabhāgiya)也能超越色有。然而，除此以外，再无其他名为生于色界之道，因此说“为生于色界而修习道”。从义理上说，此道既可是思(cetanā)，也可是与思相应的诸法，亦可是此二者。诚然，在“舍利弗，我了知地狱及趣地狱之道”一句中，思即名为道。

‘‘Saddhā hiriyaṃ kusalañca dānaṃ, dhammā ete sappurisānuyātā;

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

“信、惭、善与施，此等善士所行法；他们称此为天道，依此得生天界。”

Ettha cetanāsampayuttadhammā maggo nāma. ‘‘Ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā’’ti saṅkhārupapattisuttādīsu (ma. ni. 3.161 ādayo) cetanāpi cetanāsampayuttadhammāpi maggo nāma. Imasmiṃ pana ṭhāne ‘jhāna’nti vacanato cetanāsampayuttā adhippetā. Yasmā pana jhānacetanā paṭisandhiṃ ākaḍḍhati, tasmā cetanāpi cetanāsampayuttadhammāpi vaṭṭantiyeva.

在此，与思相应的诸法名为道。在《行生经》(Saṅkhārupapattisutta)等经中，于“诸比丘，此是道，此是行道(paṭipadā)”一句，思以及与思相应的诸法皆名为道。然而，在此处（指色界善），因说及“禅那”(jhāna)，故所指为与思相应的诸法。又因为禅那思能引来结生(paṭisandhi)，因此思与和思相应的诸法二者皆为适切。

Bhāvetīti janeti uppādeti vaḍḍheti. Ayaṃ tāva idha bhāvanāya attho. Aññattha pana upasaggavasena sambhāvanā paribhāvanā vibhāvanāti evaṃ aññathāpi attho hoti. Tattha ‘‘idhudāyi mama sāvakā adhisīle sambhāventi – sīlavā samaṇo gotamo, paramena sīlakkhandhena samannāgato’’ti [Pg.208] (ma. ni. 2.243) ayaṃ sambhāvanā nāma; okappanāti attho. ‘‘Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso, samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā, paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccatī’’ti (dī. ni. 2.186) ayaṃ paribhāvanā nāma; vāsanāti attho. ‘‘Iṅgha rūpaṃ vibhāvehi, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ vibhāvehī’’ti ayaṃ vibhāvanā nāma; antaradhāpanāti attho. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventī’’ti (ma. ni. 2.247), ayaṃ pana uppādanavaḍḍhanaṭṭhena bhāvanā nāma. Imasmimpi ṭhāne ayameva adhippetā. Tena vuttaṃ – ‘bhāvetīti janeti uppādeti vaḍḍhetī’ti.

“修习”（bhāveti），即是使之产生、使之生起、使之增长。这首先是此处“修习”（bhāvanā）的含义。但在其他地方，由于前缀的不同，也会有“令信受”（sambhāvanā）、“熏习”（paribhāvanā）、“使其消失”（vibhāvanā）等其他含义。其中，‘优陀夷，于此，我的弟子们在增上戒方面信受我：“沙门乔达摩具足戒行，成就了最上的戒蕴。”’（《中部》2.243），这称为“令信受”，义为信解。‘由戒所熏习的定有大果报、大利益；由定所熏习的慧有大果报、大利益；由慧所熏习的心，能完全地从诸漏中解脱。’（《长部》2.186），这称为“熏习”，义为熏染。‘来！你应使色消失，使受……想……行……识消失。’这称为“使其消失”，义为使其灭没。‘再者，优陀夷，我已为弟子们宣说了行道，我的弟子们依此行道而修习四念处。’（《中部》2.247），而这才是以‘使之生起、使之增长’为义的“修习”。在此处所指的也正是这个含义。因此说：‘“修习”，即是使之产生、使之生起、使之增长。’

Kasmā panettha, yathā kāmāvacarakusalaniddese dhammapubbaṅgamā desanā katā tathā akatvā, puggalapubbaṅgamā katāti? Paṭipadāya sādhetabbato. Idañhi catūsu paṭipadāsu aññatarāya sādhetabbaṃ; na kāmāvacaraṃ viya vinā paṭipadāya uppajjati. Paṭipadā ca nāmesā paṭipannake sati hotīti etamatthaṃ dassetuṃ puggalapubbaṅgamaṃ desanaṃ karonto ‘rūpūpapattiyā maggaṃ bhāvetī’ti āha.

为何在此处，不像在欲界善的解释中那样作以法为先的论述，却作了以个人（puggala）为先的论述呢？因为要通过行道（paṭipadā）来成就。此（色界善）确实需要通过四种行道中的某一种来成就，它不像欲界（善）那样，无须行道即能生起。而此行道，只有在有行道者（paṭipannaka）时才会存在。为了开示此义，在作以个人为先的论述时，（世尊）说：“为投生色界而修习道。”

Vivicceva kāmehīti kāmehi viviccitvā, vinā hutvā, apakkamitvā. Yo panāyamettha ‘eva’-kāro so niyamatthoti veditabbo. Yasmā ca niyamattho, tasmā tasmiṃ paṭhamaṃ jhānaṃ upasampajja viharaṇasamaye avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃ, kāmapariccāgeneva cassa adhigamaṃ dīpeti. Kathaṃ? ‘Vivicceva kāmehī’ti evañhi niyame kariyamāne idaṃ paññāyati – nūnimassa kāmā paṭipakkhabhūtā yesu sati idaṃ na pavattati, andhakāre sati padīpobhāso viya? Tesaṃ pariccāgeneva cassa adhigamo hoti orimatīrapariccāgena pārimatīrasseva. Tasmā niyamaṃ karotīti.

“唯离诸欲”(vivicceva kāmehi)，即远离诸欲、舍离、脱离。此处的“唯”(eva)字，当知是限定之义。因为是限定之义，所以它显示：即使在证得初禅(paṭhamajjhāna)而住时诸欲已不存在，诸欲仍是初禅的对立面，并且唯有通过舍弃诸欲才能证得初禅。如何？当作出“唯离诸欲”这样的限定时，便可知：诸欲确实是此禅那的对立面，有诸欲时，此禅那就无法生起，犹如黑暗中没有灯光一般。唯有舍弃诸欲才能证得此禅那，犹如唯有舍弃此岸才能到达彼岸。因此作此限定。

Tattha siyā – ‘kasmā panesa pubbapadeyeva vutto, na uttarapade? Kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyā’ti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Taṃnissaraṇato hi pubbapade esa vutto. Kāmadhātusamatikkamanato [Pg.209] hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ. Yathāha – ‘‘kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma’’nti (itivu. 72; dī. ni. 3.353). Uttarapadepi pana, yathā ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139; a. ni. 4.241) ettha ‘eva’-kāro ānetvā vuccati, evaṃ vattabbo. Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusalehi dhammehi avivicca jhānaṃ upasampajja viharituṃ, tasmā ‘vivicceva kāmehi vivicceva akusalehi dhammehī’ti evaṃ padadvayepi esa daṭṭhabbo. Padadvayepi ca kiñcāpi viviccāti iminā sādhāraṇavacanena tadaṅgavivekādayo kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti, tathāpi kāyaviveko cittaviveko vikkhambhanavivekoti tayo eva idha daṭṭhabbā.

于此，或有人问：“为何‘唯’字只用于前句，而不用於后句？难道不远离不善法也能证入禅定而住吗？”不应如是见。因为此禅那是诸欲的出离，所以“唯”字才用于前句。此禅那超越欲界、对治欲贪，故正是诸欲的出离。如言：“此即诸欲之出离，所谓出离(nekkhamma)。”至于后句，亦当如“诸比丘，于此有沙门，于此有第二沙门”一颂中，将“唯”(eva)字引入相连。确实不可能不远离名为五盖(nīvaraṇa)的不善法而证入禅定安住，因此，当知此义为“唯离诸欲，唯离不善法”，“唯”字于二句皆适用。于此二句中，虽以“远离”(vivicca)一词总摄支分远离(tadaṅgaviveka)、身远离等一切远离，然于此处，当知仅指三种：身远离(kāyaviveka)、心远离(cittaviveka)与镇伏远离(vikkhambhanaviveka)。

Kāmehīti iminā pana padena ye ca niddese ‘‘katame vatthukāmā? Manāpiyā rūpā’’tiādinā (mahāni. 1) nayena vatthukāmā vuttā, ye ca tattheva vibhaṅge ca ‘‘chando kāmo, rāgo kāmo, chandarāgo kāmo; saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo; ime vuccanti kāmā’’ti (mahāni. 1; vibha. 564) evaṃ kilesakāmā vuttā, te sabbepi saṅgahitāicceva daṭṭhabbā. Evañhi sati vivicceva kāmehīti vatthukāmehipi viviccevāti attho yujjati. Tena kāyaviveko vutto hoti.

再者，通过“诸欲”(kāmehi)一词，当知其含摄了在《大义释》(Mahāniddesa 1)中以“什么是所缘欲？可意的色……”等方式所说的所缘欲(vatthukāmā)，以及在彼处和《分别论》(Vibhaṅga 564)中以“欲求是欲，贪是欲，欲贪是欲；思是欲，贪是欲，思贪是欲；这些被称为欲”等方式所说的烦恼欲(kilesakāmā)。如是，“远离诸欲”的意义便可解说为“亦远离了所缘欲”。由此说示了身远离(kāyaviveka)。

Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi vā viviccāti attho yujjati. Tena cittaviveko vutto hoti. Purimena cettha vatthukāmehi vivekavacanato eva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti. Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ, dutiyena saṃkilesappahānaṃ; paṭhamena lolabhāvassa hetupariccāgo, dutiyena bālabhāvassa; paṭhamena ca payogasuddhi, dutiyena āsayaposanaṃ vibhāvitaṃ hotīti ñātabbaṃ. Esa tāva nayo ‘kāmehī’ti ettha vuttakāmesu vatthukāmapakkhe.

“远离诸不善法”，其义可解说为远离烦恼欲或一切不善法。由此说示了心远离(cittaviveka)。在此，前者以远离所缘欲之语，阐明了舍弃欲乐；后者以远离烦恼欲之语，阐明了领受出离之乐。如是，通过远离所缘欲和烦恼欲之语，当知前者阐明了舍弃杂染之基，后者阐明了舍弃杂染；前者舍弃了贪婪之因，后者舍弃了愚痴；前者阐明了行持的清净，后者阐明了意趣的培养。以上，即是就“诸欲”(kāmehi)一词所指的诸欲中，关于所缘欲这一方面的解释方法。

Kilesakāmapakkhe pana ‘chandoti ca rāgo’ti ca evamādīhi anekabhedo kāmacchandoyeva kāmoti adhippeto. So ca akusalapariyāpannopi [Pg.210] samāno ‘‘tattha katamo kāmacchando kāmo’’tiādinā nayena vibhaṅge (vibha. 564) jhānapaṭipakkhato visuṃ vutto. Kilesakāmattā vā purimapade vutto, akusalapariyāpannattā dutiyapade. Anekabhedato cassa ‘kāmato’ti avatvā ‘kāmehī’ti vuttaṃ. Aññesampi ca dhammānaṃ akusalabhāve vijjamāne ‘‘tattha katame akusalā dhammā? Kāmacchando’’tiādinā nayena vibhaṅge uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni. Nīvaraṇāni hi jhānaṅgapaccanīkāni. Tesaṃ jhānaṅgāneva paṭipakkhāni, viddhaṃsakāni, vighātakānīti vuttaṃ hoti. Tathā hi ‘‘samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyā’’ti peṭake vuttaṃ.

在烦恼欲(kilesakāma)方面，以“欲”(chanda)和“贪”(rāga)等种种差别而论，所意指的是欲贪(kāmacchanda)即是欲(kāma)。此欲贪虽属不善法，但在《分别论》(Vibhaṅga, Vibh. 564)中，以“此中，什么是欲贪之欲？”等方式，从作为禅那(jhāna)对治法(paṭipakkha)的角度，对其作了单独说明。或者说，因其为烦恼欲，故于前一词中说；因其属不善法，故于后一词中说。又因其有多种差别，故不说“从欲”(kāmato)，而说“从诸欲”(kāmehi)。此外，虽然另有他法亦为不善，但在《分别论》中，以“此中，什么是不善法？欲贪”等方式，因其开示了诸盖是禅支的敌对法(paccanīka)与对治品(paṭipakkha)的性质，故仅述说五盖(nīvaraṇa)。五盖确实是禅支(jhānaṅga)的敌对法。也就是说，禅支正是五盖的对治品、摧毁者(viddhaṃsaka)与消除者(vighātaka)。正如《藏论》(Peṭakopadesa)所说：“定(samādhi)是对治欲贪的，喜(pīti)是对治嗔恚(byāpāda)的，寻(vitakka)是对治昏沉睡眠(thīnamiddha)的，乐(sukha)是对治掉举恶作(uddhaccakukkucca)的，伺(vicāra)是对治疑(vicikicchā)的。”

Evamettha ‘vivicceva kāmehī’ti iminā kāmacchandassa vikkhambhanaviveko vutto hoti. ‘Vivicca akusalehi dhammehī’ti iminā pañcannampi nīvaraṇānaṃ. Aggahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ; tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa, dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ. Oghādīsu vā dhammesu paṭhamena kāmoghakāmayogakāmāsavakāmupādānaabhijjhākāyaganthakāmarāgasaṃyojanānaṃ, dutiyena avasesaoghayogāsavaupādānaganthasaṃyojanānaṃ. Paṭhamena ca taṇhāya taṃsampayuttakānañca, dutiyena avijjāya taṃsampayuttakānañca. Apica paṭhamena lobhasampayuttaaṭṭhacittuppādānaṃ, dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo. Ayaṃ tāva ‘vivicceva kāmehi vivicca akusalehi dhammehī’ti ettha atthappakāsanā.

如是于此，以“离于诸欲”(vivicceva kāmehi)是说对欲贪(kāmacchanda)的镇伏远离(vikkhambhanaviveka)；以“离于诸不善法”(vivicca akusalehi dhammehi)是说对五盖(nīvaraṇa)的镇伏远离。以分别摄取而言，第一句是说欲贪，第二句是说其余诸盖；同样，第一句是说三不善根(akusalamūla)中以五欲为所缘的贪(lobha)，第二句是说以嗔事等为所缘的嗔(dosa)与痴(moha)。或于瀑流(ogha)等法中，第一句是说欲瀑流(kāmogha)、欲轭(kāmayoga)、欲漏(kāmāsava)、欲取(kāmupādāna)、贪身系(abhijjhākāyagantha)、欲贪结(kāmarāgasaṃyojana)，第二句是说其余的瀑流、轭、漏、取、系、结。并且，第一句是说爱(taṇhā)及其相应法，第二句是说无明(avijjā)及其相应法。再者，当知第一句是说对八种贪相应心生起的镇伏远离，第二句是说对其他四种不善心生起的镇伏远离。此即对“离于诸欲，离于诸不善法”的义理阐明。

Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvā idāni sampayogaṅgaṃ dassetuṃ savitakkaṃ savicārantiādi vuttaṃ. Tattha heṭṭhā vuttalakkhaṇādivibhāgena appanāsampayogato rūpāvacarabhāvappattena vitakkena ceva vicārena ca saha vattati. Rukkho viya pupphena ca phalena cāti idaṃ jhānaṃ savitakkaṃ savicāranti vuccati. Vibhaṅge pana ‘‘iminā ca vitakkena iminā ca vicārena [Pg.211] upeto hoti samupeto’’tiādinā (vibha. 565) nayena puggalādhiṭṭhānā desanā katā. Attho pana tatrapi evameva daṭṭhabbo.

至此已示初禅的舍断支，为示相应支，今说“有寻有伺”等。于此，依据前面所说的相等等的分别，由于与安止相应，此禅与已达到色界状态的寻及伺共同运作。犹如树木与花果共存，此禅因此被称为“有寻有伺”。然而，在《分别论》(Vibhaṅga)中，是以“他具有此寻、具足此伺”等方式(Vibh. 565)，作了以补特伽罗为基点的教说。但其中的义理也应同样地被理解。

Vivekajanti – ettha vivitti viveko. Nīvaraṇavigamoti attho. Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho. Tasmā vivekā, tasmiṃ vā viveke, jātanti vivekajaṃ. Pītisukhanti – ettha pītisukhāni heṭṭhā pakāsitāneva. Tesu pana vuttappakārāya pañcavidhāya pītiyā yā appanāsamādhissa mūlaṃ hutvā vaḍḍhamānā samādhisampayogaṃ gatā pharaṇāpīti – ayaṃ imasmiṃ atthe adhippetā pītīti. Ayañca pīti idañca sukhaṃ assa jhānassa, asmiṃ vā jhāne atthīti idaṃ jhānaṃ pītisukhanti vuccati. Atha vā pīti ca sukhañca pītisukhaṃ, dhammavinayādayo viya. Vivekajaṃ pītisukhamassa jhānassa, asmiṃ vā jhāne, atthīti evampi vivekajaṃ pītisukhaṃ. Yatheva hi jhānaṃ evaṃ pītisukhampettha vivekajameva hoti. Tañcassa atthi. Tasmā ekapadeneva ‘vivekajaṃ pītisukha’nti vattuṃ yujjati. Vibhaṅge pana ‘‘idaṃ sukhaṃ imāya pītiyā sahagata’’ntiādinā nayena vuttaṃ. Attho pana tatthāpi evameva daṭṭhabbo.

“离生”（vivekajaṃ）：于此，离（vivitti）即是远离（viveko），义为远离诸盖。或者，远离（viveko）是已远离诸盖、与禅相应的法蕴。因此，从彼远离而生，或于彼远离中生，故称“离生”。“喜乐”（pītisukhaṃ）：于此，喜与乐已于前面解说。其中，依已说之五种喜，有作为安止定（appanāsamādhi）之根本、渐次增长而与定相应的遍满喜（pharaṇāpīti），此即此处所意指的“喜”。此喜与此乐为此禅所具，或于此禅中存在，故此禅被称为“喜乐”。再者，喜与乐即是喜乐，犹如“法与律”（dhammavinaya）等词。离生的喜乐为此禅所具，或于此禅中存在，故亦称“离生喜乐”。诚然，犹如禅是离生，此处的喜乐亦是离生，且此禅具有之。因此，合为一词而说“离生喜乐”是恰当的。然而，在《分别论》（Vibhaṅga）中，虽以“此乐与此喜俱行”等方式宣说，但其义理亦应作如是解。

Paṭhamaṃ jhānanti – ettha gaṇanānupubbatā paṭhamaṃ. Paṭhamaṃ uppannanti paṭhamaṃ. Paṭhamaṃ samāpajjitabbantipi paṭhamaṃ. Idaṃ pana na ekantalakkhaṇaṃ. Ciṇṇavasībhāvo hi aṭṭhasamāpattilābhī ādito paṭṭhāya matthakaṃ pāpentopi samāpajjituṃ sakkoti. Matthakato paṭṭhāya ādiṃ pāpentopi samāpajjituṃ sakkoti. Antarantarā okkamantopi sakkoti. Evaṃ pubbuppattiyaṭṭhena pana paṭhamaṃ nāma hoti.

“初禅”（Paṭhamaṃ jhānaṃ）：于此，“初”（paṭhamaṃ）是依计数次第为初。因其最初生起，故为“初”；因其最初应证入，故亦为“初”。然而，此（后者）并非绝对特征。因为已修习至自在、已得八等至者，既能从最初开始证入直至最高处，亦能从最高处开始证入直至最初，还能于中间跃入。如是，其名为“初”，乃依先生起之义。

Jhānanti duvidhaṃ jhānaṃ – ārammaṇūpanijjhānaṃ lakkhaṇūpanijjhānanti. Tattha aṭṭha samāpattiyo pathavikasiṇādiārammaṇaṃ upanijjhāyantīti ārammaṇūpanijjhānanti saṅkhyaṃ gatā. Vipassanāmaggaphalāni pana lakkhaṇūpanijjhānaṃ nāma. Tattha vipassanā aniccādilakkhaṇassa upanijjhānato lakkhaṇūpanijjhānaṃ. Vipassanāya katakiccassa maggena ijjhanato maggo lakkhaṇūpanijjhānaṃ. Phalaṃ pana nirodhasaccaṃ tathalakkhaṇaṃ upanijjhāyatīti lakkhaṇūpanijjhānaṃ nāma. Tesu imasmiṃ atthe ārammaṇūpanijjhānaṃ adhippetaṃ. Tasmā ārammaṇūpanijjhānato paccanīkajjhāpanato vā jhānanti veditabbaṃ.

禅(jhāna)有两种：所缘审思(ārammaṇūpanijjhāna)与相审思(lakkhaṇūpanijjhāna)。于此，八等至因审思地遍等所缘，故得名为“所缘审思”。而观(vipassanā)、道、果则名为“相审思”。其中，观因审思无常等相，故为“相审思”；道因由其成就观已作之事，故为“相审思”；果则因其审思灭谛之真实相，故名为“相审思”。于此二者中，此处意指“所缘审思”。是故，当知其因审思所缘，或因烧尽敌对法，而名为“禅”。

Upasampajjāti [Pg.212] upagantvā, pāpuṇitvāti vuttaṃ hoti. Upasampādayitvā vā nipphādetvāti vuttaṃ hoti. Vibhaṅge pana ‘‘upasampajjāti paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā’’ti (vibha. 570) vuttaṃ. Tassāpi evamevattho daṭṭhabbo. Viharatīti tadanurūpena iriyāpathavihārena itivuttappakārajjhānasamaṅgī hutvā attabhāvassa iriyanaṃ vuttiṃ pālanaṃ yapanaṃ yāpanaṃ cāraṃ vihāraṃ abhinipphādeti. Vuttañhetaṃ vibhaṅge – ‘‘viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī’’ti (vibha. 512, 571).

具足(upasampajja)：此谓走近、获得。或谓使之具足、完成。于《分别论》(Vibhaṅga)中则说：“具足者，是初禅之获得、取得、达到、成就、触证、作证、具足(upasampadā)。”(Vibh. 570)其义亦应如是解。住(viharati)：即具足前述之禅，以相应之威仪，成就自身之行动、运转、维持、延续、持续、游行、安住。诚如《分别论》所说：“住(viharati)者，即是行动、运转、维持、延续、持续、游行、安住，是故名为住。”(Vibh. 512, 571)

Pathavikasiṇanti ettha pathavimaṇḍalampi sakalaṭṭhena pathavikasiṇanti vuccati. Taṃ nissāya paṭiladdhaṃ nimittampi. Pathavikasiṇanimitte paṭiladdhajjhānampi. Tattha imasmiṃ atthe jhānaṃ pathavīkasiṇanti veditabbaṃ. Pathavikasiṇasaṅkhātaṃ jhānaṃ upasampajja viharatīti ayañhettha saṅkhepattho. Imasmiṃ pana pathavikasiṇe parikammaṃ katvā catukkapañcakajjhānāni nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā arahattaṃ pattukāmena kulaputtena kiṃ kattabbanti? Ādito tāva pātimokkhasaṃvaraindriyasaṃvaraājīvapārisuddhipaccayasannissitasaṅkhātāni cattāri sīlāni visodhetvā suparisuddhe sīle patiṭṭhitena, yvāssa āvāsādīsu dasasu palibodhesu palibodho atthi, taṃ upacchinditvā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā pāḷiyā āgatesu aṭṭhatiṃsāya kammaṭṭhānesu attano cariyānukūlaṃ kammaṭṭhānaṃ upaparikkhantena sacassa idaṃ pathavikasiṇaṃ anukūlaṃ hoti, idameva kammaṭṭhānaṃ gahetvā jhānabhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantena khuddakapalibodhupacchedaṃ katvā kasiṇaparikammanimittānurakkhaṇasattaasappāyaparivajjanasattasappāyasevanadasavidhaappanākosallappabhedaṃ sabbaṃ bhāvanāvidhānaṃ aparihāpentena jhānādhigamatthāya paṭipajjitabbaṃ. Ayamettha saṅkhepo. Vitthāro pana visuddhimagge (visuddhi. 1.51 ādayo) vuttanayeneva veditabbo. Yathā cettha evaṃ ito paresupi. Sabbakammaṭṭhānānañhi bhāvanāvidhānaṃ sabbaṃ aṭṭhakathānayena gahetvā visuddhimagge [Pg.213] vitthāritaṃ. Kiṃ tena tattha tattha puna vuttenāti na naṃ puna vitthārayāma. Pāḷiyā pana heṭṭhā anāgataṃ atthaṃ aparihāpentā nirantaraṃ anupadavaṇṇanameva karissāma.

“地遍”，于此，就其整体义而言，整个地轮亦被称为“地遍”；依之而获得的相亦是“地遍”；于地遍相中证得的禅亦是“地遍”。于此，在此义中，当知禅即是地遍。“具足名为地遍的禅而住”，此为此处之简义。然而，有良家子(kulaputta)欲于此地遍作预备行，生起四禅与五禅，以禅为立足处增长观(vipassanā)，以证得阿罗汉果，应如何行？首先，当清净四种戒：波罗提木叉(pātimokkha)律仪、根律仪、活命遍净与资具依止戒。于极清净戒安住后，若于住处等十种障碍中存有任何障碍，当断除之。然后亲近授予业处(kammaṭṭhāna)的善知识(kalyāṇamitta)，于巴利圣典所传的三十八种业处中，审察适合自己行相的业处。若此地遍适合他，则当受持此业处，舍弃不适于修习禅那的住处，而于适宜的住处安住。断除微小的障碍后，为证得禅那，他应当修习而不舍弃一切修习方法，即：遍的预备行、护相、舍离七种不适宜之事、奉行七种适宜之事，以及十种安止善巧的差别。此为纲要。详尽义则当依《清净道论》(Visuddhimagga)所说之法了知。此处如此，于此之后的其他业处亦然。因为一切业处的修习方法，都已依循诸义注(aṭṭhakathā)之法，在《清净道论》中详尽阐述。于彼处处复述，有何益哉？故我们不再详述。然而，我们将不省略巴利经文之下未曾提及之义，而持续作逐文释义(anupadavaṇṇanā)。

Tasmiṃ samayeti tasmiṃ paṭhamajjhānaṃ upasampajja viharaṇasamaye. Phasso hoti…pe… avikkhepo hotīti ime kāmāvacarapaṭhamakusalacitte vuttappakārāya padapaṭipāṭiyā chapaṇṇāsa dhammā honti. Kevalañhi te kāmāvacarā, ime bhūmantaravasena mahaggatā rūpāvacarāti ayamettha viseso. Sesaṃ tādisameva. Yevāpanakā panettha chandādayo cattārova labbhanti. Koṭṭhāsavārasuññatavārā pākatikā evāti.

“于其时”(tasmiṃ samaye)，即于证入并安住于初禅之时。“触”生起……乃至……“不散乱”生起。如是，此等五十六法，依欲界第一善心中所说的文句次第而生起。只是，彼等法为欲界法，此等法因生存界之不同而为广大(mahaggata)、色界法，此为其中差别。其余皆同。于此，仅得欲(chanda)等四不定法。部分章(koṭṭhāsavāra)与空性章(suññatavāra)则如其本然。

Paṭhamaṃ.

初禅（毕）。

Dutiyajjhānaṃ

第二禅

161-162. Dutiyajjhānaniddese vitakkavicārānaṃ vūpasamāti vitakkassa ca vicārassa cāti imesaṃ dvinnaṃ vūpasamā, samatikkamā; dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti. Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi, aññeyeva hi paṭhamajjhāne phassādayo aññe idha, oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vuttanti veditabbaṃ. Ajjhattanti idha – niyakajjhattaṃ adhippetaṃ. Vibhaṅge pana ‘‘ajjhattaṃ paccatta’’nti (vibha. 573) ettakameva vuttaṃ. Yasmā niyakajjhattaṃ adhippetaṃ, tasmā attani jātaṃ, attano santāne nibbattanti ayamettha attho.

161-162. 在第二禅的解释中，“寻伺止息”(vitakkavicārānaṃ vūpasama)是指寻(vitakka)与伺(vicāra)这二者的止息、超越；亦即是说，于第二禅的刹那不复现起。于此，虽然第二禅并不具备初禅的所有法——初禅的触等法与此处的确实不同——但为了阐明，通过超越粗显的禅支，才能证得初禅之后的第二禅等，故如是说“寻伺止息”，应如是了知。“内”(ajjhattaṃ)，于此意指自己的内在。但在《分别论》(Vibhaṅga)中仅说“内、各自”。因为意指自己的内在，所以此中义为：于自身中生起，于自己的相续中产生。

Sampasādananti sampasādanaṃ vuccati saddhā. Sampasādanayogato jhānampi sampasādanaṃ, nīlavaṇṇayogato nīlavatthaṃ viya. Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattā vitakkavicārakkhobhavūpasamanena ca ceto sampasādayati, tasmāpi sampasādananti vuttaṃ. Imasmiñca atthavikappe ‘sampasādanaṃ cetaso’ti evaṃ padasambandho veditabbo. Purimasmiṃ pana atthavikappe ‘cetaso’ti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ.

“净信”(sampasādana)，此中“净信”即是信(saddhā)。由于与净信相应，禅那也被称为净信，犹如布因与蓝色相应而被称为蓝布。又因为该禅那具足净信，且通过平息寻与伺的扰动而使心澄净，所以它也被称为净信。在此义的解释中，应理解为“心的净信”这样的词语连接。而在前一义的解释中，“心的”(cetaso)一词则应与“一趣性”(ekodibhāva)相结合。

Tatrāyaṃ atthayojanā – eko udetīti ekodi, vitakkavicārehi anajjhāruḷhattā aggo seṭṭho hutvā udetīti attho. Seṭṭhopi [Pg.214] hi loke ekoti vuccati. Vitakkavicāravirahato vā eko asahāyo hutvātipi vattuṃ vaṭṭati. Atha vā sampayuttadhamme udāyatīti udi. Uṭṭhāpetīti attho. Seṭṭhaṭṭhena eko ca so udi cāti ekodi. Samādhissetaṃ adhivacanaṃ. Iti imaṃ ekodiṃ bhāveti vaḍḍhetīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ. So panāyaṃ ekodi yasmā cetaso, na sattassa, na jīvassa, tasmā etaṃ ‘cetaso ekodibhāva’nti vuttaṃ.

此中释义如下：“一而生起”（eko udeti），故为“一趣”（ekodi）；其义为：因不为寻与伺所压倒，它作为最高的、最胜的而生起。世间中，最胜者亦被称为“一”。或亦可说，因无寻与伺，它独自无伴。又或，“令相应法生起”，故为“起”（udi），意思是令生起。因其义为最胜，故为“一”，又因其为“起”，故为“一趣”。此是定（samādhi）的同义词。如是，“培育、增长此一趣”，此即第二禅那的“一趣性”（ekodibhāva）。又此“一趣”，因其属于心，不属于有情，不属于命，故被称为“心的一趣性”。

‘Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi, atha kasmā idameva sampasādanaṃ cetaso ekodibhāvañcāti vuttanti? Vuccate – ‘aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satiyāpi saddhāya sampasādana’nti na vuttaṃ. Na suppasannattā eva cettha samādhipi na suṭṭhu pākaṭo. Tasmā ekodibhāvantipi na vuttaṃ. Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā, balavasaddhāsahāyapaṭilābheneva samādhipi pākaṭo. Tasmā idameva evaṃ vuttanti veditabbaṃ. Vibhaṅge pana ‘‘sampasādananti yā saddhā saddahanā okappanā abhippasādo; cetaso ekodibhāvanti yā cittassa ṭhiti…pe… sammāsamādhī’’ti (vibha. 574-575) ettakameva vuttaṃ. Evaṃ vuttena panetena saddhiṃ ayaṃ atthavaṇṇanā yathā na virujjhati aññadatthu saṃsandati ceva sameti ca, evaṃ veditabbā.

“难道此信于初禅那中不也存在吗？此定不也名为‘一趣’吗？那么为何只在此说‘净信’与‘心的一趣性’呢？”答曰：“彼初禅那因有寻与伺的扰动，犹如波涛汹涌之水，不得十分澄净，是故纵有信，亦不名为‘净信’。因不得十分澄净，此中之定亦不甚显现，是故亦不名为‘一趣性’。然于此禅那中，因无寻与伺的障碍，信得机而强盛；正因获得强信为助，定亦变得显现。是故当知，唯此禅那方如是说。《分别论》（Vibhaṅga）中仅说：‘净信，即是信、信解、信靠、净信；心的一趣性，即是心的安住……乃至……正定。’（Vibh 574-575）应知此释义与如是所说不仅不相违，反而互相连接、彼此符合。”

Avitakkaṃ avicāranti bhāvanāya pahīnattā etasmiṃ etassa vā vitakko natthīti avitakkaṃ. Imināva nayena avicāraṃ. Vibhaṅgepi vuttaṃ – ‘‘iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā, tena vuccati avitakkaṃ avicāra’’nti.

“无寻、无伺”：因由修习而断除，于此（禅那）中寻不存在，故为“无寻”。以同样的方法，亦为“无伺”。《分别论》(Vibhaṅga)中亦说：“如是，此寻与此伺皆已平息、止息、寂静、灭尽、消失、隐没、枯萎、干涸、消散，故说为‘无寻、无伺’。”

Etthāha – nanu ca vitakkavicārānaṃ vūpasamāti imināpi ayamattho siddho? Atha kasmā puna ‘vuttaṃ avitakkaṃ avicāra’nti? Vuccate – evametaṃ, siddhovāyamattho, na panetaṃ tadatthadīpakaṃ. Nanu avocumha – ‘oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ [Pg.215] samadhigamo hotīti dīpanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vutta’nti.

于此，有人问：“难道通过‘寻与伺的平息’，此义不也成立了吗？那么为何又说‘无寻、无伺’呢？”答曰：“诚然如此，此义是成立了，但这并不能阐明其义。我们不是说过吗？‘说是“寻与伺的平息”，是为了阐明通过超越初禅那中较粗的禅支，而证得其后的第二禅那等。’”

Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālusiyassa; vitakkavicārānañca vūpasamā ekodibhāvaṃ, na upacārajjhānamiva nīvaraṇappahānā; na paṭhamajjhānamiva ca aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ. Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaṃ avicāraṃ, na tatiyacatutthajjhānāni viya, cakkhuviññāṇādīni viya ca, abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ. Vitakkavicārābhāvamattaparidīpakameva pana avitakkaṃ avicāranti idaṃ vacanaṃ, tasmā purimaṃ vatvāpi puna vattabbamevāti.

再者，此净信来自寻与伺的平息，而非来自烦恼之垢的平息；一趣性也来自寻与伺的平息，而非像近行定(upacārajjhāna)那样来自断除诸盖，也非像初禅那那样来自禅支的显现——如是，（“寻与伺的平息”）这句话阐明了净信与一趣性的原因。同样，此“无寻、无伺”来自寻与伺的平息，而非像第三、第四禅那或眼识等那样，来自其（本就）不存在——如是，这句话阐明了无寻无伺状态的原因，而不仅是阐明寻与伺的不存在。然而，“无寻、无伺”这句话仅阐明寻与伺的不存在。因此，即使说了前者，后者仍须再说。

Samādhijanti paṭhamajjhānasamādhito sampayuttasamādhito vā jātanti attho. Tattha kiñcāpi paṭhamampi sampayuttasamādhito jātaṃ, atha kho ayameva samādhi ‘samādhī’ti vattabbataṃ arahati, vitakkavicārakkhobhavirahena ativiya acalattā suppasannattā ca. Tasmā imassa vaṇṇabhaṇanatthaṃ idameva samādhijanti vuttaṃ. Pītisukhanti idaṃ vuttanayameva.

“定生”，其义为从初禅定或相应定而生。于此，虽然初禅（的喜乐）亦是从相应定而生，然唯有此（第二禅）定，因远离寻、伺的扰动，极为不动摇且非常澄净，故堪称为“定”。因此，为赞美此定，才说此（喜乐）为“定生”。“喜乐”一词，如前已说。

Dutiyanti gaṇanānupubbatā dutiyaṃ. Idaṃ dutiyaṃ samāpajjatītipi dutiyaṃ. Tasmiṃ samaye phasso hotītiādīsu jhānapañcake vitakkavicārapadāni maggapañcake ca sammāsaṅkappapadaṃ parihīnaṃ. Tesaṃ vasena savibhattikāvibhattikapadavinicchayo veditabbo. Koṭṭhāsavārepi tivaṅgikaṃ jhānaṃ hoti, caturaṅgiko maggo hotīti āgataṃ. Sesaṃ paṭhamajjhānasadisamevāti.

“第二”，即依计数顺序为第二。又因“进入此第二（禅）”，故为第二。在“尔时有触”等（经文）的禅那五法中，寻、伺二词已减；于道之五法中，正思惟一词已减。应依此等（减词）而了知有格、无格之词的抉择。于《法集论》的〈蕴品〉中亦言：“有三支禅，有四支道。”其余部分皆与初禅相同。

Dutiyaṃ.

第二（禅释毕）。

Tatiyajjhānaṃ

第三禅那

163. Tatiyajjhānaniddese pītiyā ca virāgāti virāgo nāma vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā. Ubhinnaṃ pana antarā ‘ca’-saddo sampiṇḍanattho. So vūpasamaṃ vā sampiṇḍeti vitakkavicāravūpasamaṃ vā. Tattha yadā vūpasamameva sampiṇḍeti tadā pītiyā virāgā ca, kiñca bhiyyo ‘vūpasamā’ cāti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo jigucchanattho hoti. Tasmā pītiyā jigucchanā ca vūpasamā [Pg.216] cāti ayamattho daṭṭhabbo. Yadā pana vitakkavicārānaṃ vūpasamaṃ sampiṇḍeti tadā pītiyā ca virāgā kiñca bhiyyo ‘vitakkavicārānañca vūpasamā’ti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo samatikkamanattho hoti, tasmā pītiyā ca samatikkamā vitakkavicārānañca vūpasamāti ayamattho daṭṭhabbo.

163. 于第三禅的解释(niddesa)中，“pītiyā ca virāgā”（亦离于喜）一句，所谓“离”(virāga)，是指对前述之喜的厌恶，或指超越。此中的“ca”(亦)字，为集合义，其所集合者，或为“寂止”(vūpasama)，或为“寻、伺的寂止”(vitakkavicāravūpasama)。若集合“寂止”，则应理解其结构为：“离于喜，且更由寂止”。在此结构中，“离”作厌恶解。是故，其义当知为：“因厌恶于喜，且因寂止”。若集合“寻、伺的寂止”，则应理解其结构为：“离于喜，且更由寻、伺之寂止”。在此结构中，“离”作超越解。是故，其义当知为：“因超越于喜，且因寻、伺之寂止”。

Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā, imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. Vitakkavicārānañca vūpasamāti hi vutte idaṃ paññāyati – nūna vitakkavicāravūpasamo maggo imassa jhānassāti? Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā’’ti (ma. ni. 2.132) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti, tadadhigamāya ussukkānaṃ ussāhajanakaṃ, evameva idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti. Tenāyamattho vutto – ‘pītiyā ca samatikkamā vitakkavicārānañca vūpasamā’ti.

寻伺虽然在第二禅中就已止息，但此处说“寻伺的止息”，是为了阐明此禅之道，并称赞其功德。因为当说到“以及寻伺的止息”时，就会被理解为：“想必寻伺的止息即是此禅之道？”就像在第三圣道中，即使身见(sakkāyadiṭṭhi)等早已断除，也说“断除五下分结”（《中部》2.132），此说为称赞之辞，能激励热衷于证得此道者；同样地，此处即使寻伺早已止息，也说其“止息”，亦为称赞之辞。因此，才说了“超越喜，以及寻伺的止息”。

Upekkhako ca viharatīti – ettha upapattito ikkhatīti upekkhā. Samaṃ passati, apakkhapatitā hutvā passatīti attho. Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī upekkhakoti vuccati.

于“住于舍”中，“舍”(upekkhā)是因中正地观察。其义为：平等地看，不偏不倚地看。因具足彼清净、广大、坚固之舍，故具足第三禅者被称为“具舍者”。

Upekkhā pana dasavidhā hoti – chaḷaṅgupekkhā brahmavihārupekkhā bojjhaṅgupekkhā vīriyupekkhā saṅkhārupekkhā vedanupekkhā vipassanupekkhā tatramajjhattupekkhā jhānupekkhā pārisuddhupekkhāti.

再者，舍(upekkhā)有十种：六支舍、梵住舍、觉支舍、精进舍、行舍、受舍、观舍、彼处中舍、禅那舍、清净舍。

Tattha yā ‘‘idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti, na dummano, upekkhako ca viharati sato sampajāno’’ti (a. ni. 5.1; mahāni. 90; cūḷani. mettagūmāṇavapucchāniddesa 18; paṭi. ma. 3.17) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā, ayaṃ ‘chaḷaṅgupekkhā’ nāma.

于彼等中，如经中所说：“比丘，于此，比丘以眼见色后，既不心生欢喜，也不心生忧恼，而住于舍，具念正知。”（《增支部》5.1；《大义释》90；《小义释》〈慈氏学童所问之解释〉18；《无碍解道》3.17）——漏尽者于六门，在可爱与不可爱六所缘现前时，具有不舍离其清净本然状态之相的舍，此名为“六支舍”。

Yā [Pg.217] pana ‘‘upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (dī. ni. 1.556; ma. ni. 1.77) evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ ‘brahmavihārupekkhā’ nāma.

再者，如（经中）所说：“以舍俱行之心，遍满一方而住。”（长部1.556；中部1.77）——如此而来的，于有情中呈中立之相的舍，此名为“梵住舍”。

Yā ‘‘upekkhāsambojjhaṅgaṃ bhāveti vivekanissita’’nti (ma. ni. 1.27; 3.247) evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ ‘bojjhaṅgupekkhā’ nāma.

如（经中）所说：“修习基于远离的舍觉支。”（中部1.27；3.247）——如此而来的，于俱生诸法呈中立之相的舍，此名为“觉支舍”。

Yā pana ‘‘kālena kālaṃ upekkhānimittaṃ manasi karotī’’ti (a. ni. 3.103) evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ ‘vīriyupekkhā’ nāma.

再者，如（经中）所说：“时时作意舍相。”（增支部3.103）——如此而来的，被称为不过度策励、不过度松弛之精进的舍，此名为“精进舍”。

Yā ‘‘kati saṅkhārupekkhā samathavasena uppajjanti, kati saṅkhārupekkhā vipassanāvasena uppajjanti? Aṭṭha saṅkhārupekkhā samathavasena uppajjanti, dasa saṅkhārupekkhā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.57) evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanāgahaṇe majjhattabhūtā upekkhā, ayaṃ ‘saṅkhārupekkhā’ nāma.

如（经中）所说：“几多行舍依止而生起？几多行舍依观而生起？八种行舍依止而生起，十种行舍依观而生起。”（无碍解道1.57）——如此而来的，于简择、安住、把握诸盖等时呈中立的舍，此名为“行舍”。

Yā pana ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagata’’nti (dha. sa. 150) evamāgatā adukkhamasukhasaṅkhātā upekkhā ayaṃ ‘vedanupekkhā’ nāma.

再者，如（经中）所说：“于某时，欲界善心已生起，与舍受俱行。”（法集论150）——如此而来的，被称为不苦不乐的舍，此名为“受舍”。

Yā ‘‘yadatthi, yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī’’ti (ma. ni. 3.71; a. ni. 7.55) evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ ‘vipassanupekkhā’ nāma.

如（经中）所说：“凡是存在、已生起的，他舍弃之，获得舍。”（中部3.71；增支部7.55）——如此而来的，于审察中呈中立的舍，此名为“观舍”。

Yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samavāhitabhūtā upekkhā ayaṃ, ‘tatramajjhattupekkhā’ nāma.

再者，于欲等杂心所法中而来的，对俱生法起均衡作用的舍，此名为“彼处中舍”。

Yā ‘‘upekkhako ca viharatī’’ti (dha. sa. 163; dī. ni. 1.230) evamāgatā aggasukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ ‘jhānupekkhā’ nāma.

如（经中）所说：“彼乃住舍者。”（法集论163；长部1.230）——如此而来的，于彼最上乐中亦不生起偏向的舍，此名为“禅舍”。

Yā ‘‘upekkhāsatipārisuddhiṃ catutthaṃ jhāna’’nti evamāgatā sabbapaccanīkaparisuddhā paccanīkavūpasamanepi abyāpārabhūtā upekkhā, ayaṃ ‘pārisuddhupekkhā’ nāma.

凡是如“舍念清净第四禅”这般在圣典中所说，已遍净一切对立法，且于对立法止息时亦无功用之舍，此名为“清净舍”。

Tattha chaḷaṅgupekkhā ca brahmavihārupekkhā ca bojjhaṅgupekkhā ca tatramajjhattupekkhā ca jhānupekkhā ca pārisuddhupekkhā ca atthato ekā tatramajjhattupekkhāva hoti. Tena tena avatthābhedena panassā ayaṃ bhedo[Pg.218]. Ekassāpi sato sattassa kumārayuvathera senāpatirājādivasena bhedo viya. Tasmā tāsu yattha chaḷaṅgupekkhā na tattha bojjhaṅgupekkhādayo, yattha vā pana bojjhaṅgupekkhā na tattha chaḷaṅgupekkhādayo hontīti veditabbā.

其中，六支舍、梵住舍、觉支舍、彼处中舍、禅舍和清净舍，就其义而言，皆是同一行舍。然因所处状态之不同，而有此等区别。犹如同一有情，因其为童子、青年、长老、将军、国王等身份不同而有区别。是故，于此等舍中，有六支舍处则无觉支舍等；或有觉支舍处则无六支舍等，应如是知。

Yathā cetāsaṃ atthato ekībhāvo, evaṃ saṅkhārupekkhāvipassanupekkhānampi. Paññā eva hi esā kiccavasena dvidhā bhinnā. Yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā ‘sappo nu kho no’ti avalokentassa sovatthikattayaṃ disvā nibbematikassa ‘sappo, na sappo’ti vicinane majjhattatā hoti; evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ ‘vipassanupekkhā’. Yathā pana tassa purisassa ajapadadaṇḍakena gāḷhaṃ sappaṃ gahetvā ‘kintāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya’nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti; evameva yā lakkhaṇattayassa diṭṭhattā, āditte viya tayo bhave passato, saṅkhāraggahaṇe majjhattatā, ayaṃ ‘saṅkhārupekkhā’. Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti. Iminā panesā vicinanaggahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnāti. Viriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnāyevāti.

正如这些舍在义上是同一的，行舍与观舍（vipassanupekkhā）也是如此。此实为慧，仅因作用而分为二种。譬如，有人于傍晚时分，手持羊足杖寻找进入屋内的蛇，看见它躺在糠堆里，在俯身察看“是蛇还是不是蛇”时，因见到（蛇颈的）三环纹而不再疑惑，于“是蛇，不是蛇”的审察中保持中立；同样地，已开始修观（vipassanā）者，以观智见到三相后，于审察诸行为无常等时所生起的中立，此即“观舍”。又如那人用羊足杖牢牢捉住蛇，在寻求“我该如何既不伤害此蛇，又不让自己被它咬到而释放它”的方法时，于执持中保持中立；同样地，因已见三相，见三有如在燃烧，于执取诸行时所保持的中立，此即“行舍”。如是，观舍成就时，行舍亦即成就。然而，此舍是依其在审察与执取中名为“中立”的作用而分为二种。至于精进舍与受舍，则彼此之间以及与其余诸舍，在义上实为不同。

Imāsu dasasu upekkhāsu ‘jhānupekkhā’ idha adhippetā. Sā majjhattalakkhaṇā anābhogarasā abyāpārapaccupaṭṭhānā pītivirāgapadaṭṭhānāti. Etthāha – nanu cāyaṃ atthato tatramajjhattupekkhāva hoti? Sā ca paṭhamadutiyajjhānesupi atthi, tasmā tatrāpi ‘upekkhako ca viharatī’ti evamayaṃ vattabbā siyā. Sā kasmā na vuttāti? Aparibyattakiccato. Aparibyattañhi tassā tattha kiccaṃ, vitakkādīhi abhibhūtattā. Idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti.

在此十舍中，此处意指“禅舍”(jhānupekkhā)。其相为中性，其味为无功用，其现起为无营作，其近因为离喜。于此，有人说：“此舍依义理不就是彼处中舍(tatramajjhattupekkhā)吗？而彼处中舍在初禅与第二禅中也存在，是故，在彼处也应可说‘舍而住’。为何不说呢？”（答：）“因其作用不显了。”诚然，在彼处，其作用因被寻(vitakka)等所压伏而不显了。然于此处，此舍因不被寻、伺(vicāra)、喜(pīti)所压伏，犹如抬头，其作用变得显了，是故而说。

Niṭṭhitā upekkhako ca viharatīti etassa

于“舍而住”此句，

Sabbaso atthavaṇṇanā.

其全面释义终。

Idāni [Pg.219] sato ca sampajānoti ettha saratīti sato. Sampajānātīti sampajāno. Iti puggalena sati ca sampajaññañca vuttaṃ. Tattha saraṇalakkhaṇā sati, asammussanarasā, ārakkhapaccupaṭṭhānā. Asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ.

现说“有念与正知”(sato ca sampajāno)。于此，能忆念(sarati)，故为“有念”(sato)；能正知(sampajānāti)，故为“正知”(sampajāno)。如是，此是就补特伽罗(puggala)而说念(sati)与正知(sampajañña)。其中，念以忆念为相，以不忘失为味，以守护为现起。正知以无痴为相，以审察为味，以简择为现起。

Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi – muṭṭhassatissa hi asampajānassa upacāramattampi na sampajjati, pageva appanā – oḷārikattā pana tesaṃ jhānānaṃ, bhūmiyaṃ viya purisassa, cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ. Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa, purisassa khuradhārāyaṃ viya, satisampajaññakiccapariggahitā eva cittassa gati icchitabbāti idheva vuttaṃ. Kiñca bhiyyo? Yathā dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati, evamidaṃ tatiyajjhānasukhaṃ pītito apanītampi satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya, pītisampayuttameva siyā. Sukhe vāpi sattā sārajjanti, idañca atimadhuraṃ sukhaṃ, tato paraṃ sukhābhāvā. Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idamidheva vuttanti veditabbaṃ.

于此，虽然此念与正知(satisampajañña)在之前的诸禅中也存在——因为失念者、不正知者连近行定(upacāra)都无法成就，更不用说安止定(appanā)——但由于那些禅是粗显的，犹如人在平地上，心的运行是安乐的，在那里，念与正知的作用不显著。然而，由于舍弃了粗显的禅支，此禅变得微细，犹如人在刀锋上，心的运行就必须由念与正知的作用所摄持，因此唯于此处宣说。再者，譬如离开母牛的小牛，若不加以守护，就会再跑回母牛身边；同样，这第三禅的乐，即使已脱离了喜(pīti)，若不以念与正知来守护，就可能再回到喜，而与喜相应。又，有情会耽著于乐，而此乐是极甜美的，因为没有超越于此的乐。正是通过念与正知的威力，于此乐中才能不耽著，而非通过其他方法。为显示此特殊义理，故唯于此处宣说，应当了知。

Idāni sukhañca kāyena paṭisaṃvedetīti ettha kiñcāpi tatiyajjhānasamaṅgino sukhapaṭisaṃvedanābhogo natthi, evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ, yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya, tasmā etamatthaṃ dassento ‘sukhañca kāyena paṭisaṃvedetī’ti āha.

现在，对于“以身感受乐”一句：虽然成就第三禅者并无感受乐的作意，虽然如此，但因为有与他的名身(nāmakāya)相应的乐，并且由那与名身相应的乐所生起的极精细之色，已遍满其色身(rūpakāya)，由于此遍满之故，即使从禅定中出定后，他也能感受乐。因此，为了显示此义，世尊才说“以身感受乐”。

Idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgīpuggalaṃ buddhādayo ariyā ‘‘ācikkhanti desenti paññāpenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāse’’nti pasaṃsantīti adhippāyo – kinti? ‘Upekkhako satimā sukhavihārī’ti – taṃ tatiyajjhānaṃ upasampajja viharatīti evamettha yojanā veditabbā.

现在，关于“圣者们宣说：具舍、具念、安乐住者”一句：于此，其意为：由于此禅，因为此禅，佛陀等圣者们赞叹那具足第三禅的补特伽罗(puggala)。而经文中的“宣说”(ācikkhanti)即是“教导、指明、建立、开显、分别、阐明、显示”。他们如何赞叹呢？（赞叹他为）“具舍、具念、安乐住者”。应知此处的句法结构是：他进入并安住于那第三禅。

Kasmā [Pg.220] pana taṃ te evaṃ pasaṃsantīti? Pasaṃsārahato. Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhīyati, ‘yathā ca pīti na uppajjati’ evaṃ upaṭṭhitasatitāya satimā, yasmā ca ariyakantaṃ ariyajanasevitameva asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti tasmā pasaṃsāraho; iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsentā ‘upekkhako satimā sukhavihārī’ti evaṃ pasaṃsantīti veditabbaṃ.

然而他们为何如此称赞他？因为他值得称赞。因为此补特伽罗即使在已达乐之究竟的极甜美之第三禅中，亦具舍，不为那里的乐欲所牵引；并且由于念已现前而具念，以致喜不生起；又因为他以名身感受那为圣者所喜爱、为圣者所习行、无染的乐，所以值得称赞。因此，当知圣者们彰显他那些成为赞叹之因的功德，而如此赞叹他为“具舍、具念、安乐住者”。

Tatiyanti gaṇanānupubbatā tatiyaṃ. Idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ. Tasmiṃ samaye phasso hotītiādīsu jhānapañcake pītipadampi parihīnaṃ. Tassāpi vasena savibhattikāvibhattikapadavinicchayo veditabbo. Koṭṭhāsavārepi duvaṅgikaṃ jhānaṃ hotīti āgataṃ. Sesaṃ dutiyajjhānasadisamevāti.

“第三”，是依计数顺序的第三。也因为“他进入此第三（禅）”，故为第三。在“于其时有触”等（论述）中，于五支禅中，喜词亦已舍离。亦应依此（喜词）了知具格与不具格词的决择。在“部分品”(Koṭṭhāsavāra)中亦载：“此为二支禅”。其余的与第二禅相同。

Tatiyaṃ.

第三竟。

Catutthajjhānaṃ

第四禅

165. Catutthajjhānaniddese sukhassa ca pahānā dukkhassa ca pahānāti kāyikasukhassa ca kāyikadukkhassa ca pahānā. Pubbevāti tañca kho pubbeva na catutthajjhānakkhaṇe. Somanassadomanassānaṃ atthaṅgamāti cetasikasukhassa ca cetasikadukkhassa cāti imesampi dvinnaṃ pubbeva atthaṅgamā; pahānā icceva vuttaṃ hoti. Kadā pana nesaṃ pahānaṃ hoti? Catunnaṃ jhānānaṃ upacārakkhaṇe. Somanassañhi catutthajjhānassa upacārakkhaṇeyeva pahīyati. Dukkhadomanassasukhāni paṭhamadutiyatatiyajjhānānaṃ upacārakkhaṇesu. Evametesaṃ pahānakkamena avuttānaṃ indriyavibhaṅge pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukhadukkhasomanassadomanassānaṃ pahānaṃ veditabbaṃ.

165. 在第四禅的解释中，“舍断乐与舍断苦”是指舍断身乐与身苦。“先前”是指，那是在之前，而非在第四禅的刹那。“喜与忧的灭没”是指心乐与心苦，此二者亦是先前即已灭没；这即是说“舍断”。那么它们于何时舍断？在四种禅的近行刹那。喜是在第四禅的近行刹那被舍断。苦、忧和乐则分别是在初禅、第二禅、第三禅的近行刹那。如此，虽然它们的舍断次第未被述说，但在《根分别》(Indriyavibhaṅga)中，应知此处所说的乐、苦、喜、忧的舍断，是依诸根的列举次第。

Yadi panetāni tassa tassa jhānassa upacārakkhaṇeyeva pahīyanti, atha kasmā ‘‘kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva [Pg.221] kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Kattha cuppannaṃ domanassindriyaṃ… sukhindriyaṃ… somanassindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Etthuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī’’ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti? Atisayanirodhattā. Atisayanirodho hi tesaṃ paṭhamajjhānādīsu, na nirodhoyeva. Nirodhoyeva pana upacārakkhaṇe, nātisayanirodho. Tathā hi nānāvajjane paṭhamajjhānupacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā, visamāsanupatāpena vā siyā uppatti, natveva antoappanāyaṃ. Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti, paṭipakkhena avihatattā. Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti. Sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ, paṭipakkhena vihatattā. Nānāvajjaneyeva ca dutiyajjhānupacāre pahīnassa domanassindriyassa yasmā etaṃ vitakkavicārapaccayepi kāyakilamathe cittupaghāte ca sati uppajjati, vitakkavicārābhāve neva uppajjati; yattha pana uppajjati tattha vitakkavicārabhāve; appahīnā eva ca dutiyajjhānupacāre vitakkavicārāti tatthassa siyā uppatti, natveva dutiyajjhāne, pahīnapaccayattā. Tathā tatiyajjhānupacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭakāyassa siyā uppatti, natveva tatiyajjhāne. Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhāti. Tathā catutthajjhānupacāre pahīnassāpi somanassindriyassa āsannattā, appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca, siyā uppatti, natveva catutthajjhāne. Tasmā eva ca ‘etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’ti tattha tattha aparisesaggahaṇaṃ katanti.

如果这些在各个禅那的近行刹那就被断除了，那为什么说“在哪里生起的苦根无余灭尽？诸比丘，在此，比丘远离诸欲……得达与安住于初禅，在这里生起的苦根无余灭尽。在哪里生起的忧根……乐根……喜根无余灭尽？诸比丘，在此，比丘舍离乐……得达与安住于第四禅，在这里生起的喜根无余灭尽”（相应部5.510）这样只在禅定中说灭尽呢？因为那是超胜的灭尽。对它们来说，在初禅等是超胜的灭尽，而不是仅仅灭尽。仅仅是灭尽只发生在近行刹那，不是超胜的灭尽。的确，在各种作意中，即使在初禅的近行中已经灭除的苦根，也可能会因为蚊虫叮咬等接触，或者不适的坐姿而生起，但绝对不会在安止定中生起。即使在近行定中被灭除，那也不是善灭，因为未被对治法所摧破。但在安止定中，由于喜的遍满，全身都被乐所浸透。对于身被乐浸透者，苦根才能善灭，因为已被对治法所摧破。同样，即使在第二禅的近行中已经舍弃的忧根，因为它是在有寻、伺为缘的身疲惫与心恼害时生起，而第二禅的近行中寻、伺尚未舍离，故它可能会生起，但在第二禅中则绝不生起，因为其缘已被舍离。同样，即使在第三禅的近行中已经舍弃的乐根，对于身被喜所生起的精妙色所触及者，它也可能会生起，但在第三禅中则绝不生起，因为在第三禅中，作为乐之缘的喜已完全灭尽。同样，即使在第四禅的近行中已经舍弃的喜根，由于（与安止）邻近，且因未达安止的舍尚未生起而未被善超越，故可能会生起，但在第四禅中则绝不生起。因此，经中才在各处使用‘无余’一词，说‘在这里生起的苦根无余灭尽’等。

Etthāha – ‘athevaṃ tassa tassa jhānassupacāre pahīnāpi etā vedanā idha kasmā samāhaṭā’ti? ‘Sukhaggahaṇatthaṃ’. Yā hi ayaṃ ‘adukkhamasukha’nti ettha adukkhamasukhā vedanā vuttā, sā sukhumā, dubbiññeyyā, na sakkā sukhena gahetuṃ. Tasmā yathā nāma duṭṭhassa yathā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassa gahaṇatthaṃ gopo ekasmiṃ vaje sabbā gāvo samāharati, athekekaṃ nīharanto paṭipāṭiyā āgataṃ ‘ayaṃ [Pg.222] so, gaṇhatha na’nti tampi gāhāpayati; evameva bhagavā sukhagahaṇatthaṃ sabbāpi etā samāharīti. Evañhi samāhaṭā etā dassetvā yaṃ neva sukhaṃ na dukkhaṃ, na somanassaṃ na domanassaṃ, ayaṃ adukkhamasukhāvedanāti sakkā hoti esā gāhayituṃ.

于此，（有人）说：“既然这些受在各自禅那的近行中已被舍断，为何在此处又汇集起来？”（答：）“为了容易把握。”因为此处所说的“不苦不乐”受，是微细、难了知的，不易把握。譬如牧人为了捕捉一头凶恶、不易走近捕捉的公牛，而将所有牛都赶入一个牛栏，然后逐一放出，当轮到那头牛时，便让人抓住它，说：“就是这头，抓住它！”同样地，世尊为了让人容易把握，才将所有这些（受）都汇集起来。如此，在汇集并展示它们之后，才可能让人把握那“既非乐亦非苦，既非喜亦非忧”的，即是不苦不乐受。

Apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā. Sukhadukkhappahānādayo hi tassā paccayā. Yathāha – ‘‘cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso bhikkhu, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti (ma. ni. 1.458). Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā, evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttāti veditabbā. Paccayaghātena vā ettha rāgadosānaṃ atidūrabhāvaṃ dassetumpetā vuttāti veditabbā. Etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa; dukkhaṃ domanassassa, domanassaṃ dosassa. Sukhādighātena ca sappaccayā rāgadosā hatāti atidūre hontīti.

再者，应当知道，此处说这些也是为了显示不苦不乐心解脱的因缘，因为舍离苦乐等是它的因缘。正如经中所说：“贤友，有四种因缘，为不苦不乐心解脱的等至。在此，贤友，比丘因舍离乐……（等）……进入并住于第四禅。贤友，此为四种因缘，为不苦不乐心解脱的等至。”（《中部》1.458）又如在别处，即使已经舍弃了有身见等，为了称扬第三道，也说“已经舍弃”。同样，应当知道，这里说这些也是为了称扬这种禅那。或者，应当知道，说这些也是为了通过摧毁其因而显示贪与嗔已经极其遥远。因为于此，乐是喜的因缘，喜是贪的因缘；苦是忧的因缘，忧是嗔的因缘。通过摧毁乐等，连同其因缘的贪与嗔也被摧毁，因此它们变得极其遥远。

Adukkhamasukhanti dukkhābhāvena adukkhaṃ, sukhābhāvena asukhaṃ. Etenettha dukkhasukhappaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti, na dukkhasukhābhāvamattaṃ. Tatiyavedanā nāma adukkhamasukhā. Upekkhātipi vuccati. Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā, majjhattarasā, avibhūtapaccupaṭṭhānā, sukhanirodhapadaṭṭhānāti veditabbā.

“不苦不乐”是指因无苦而为不苦，因无乐而为不乐。此说显示了与苦、乐对立的第三种受，而非仅仅是苦与乐的俱无。这第三种受名为“不苦不乐”，亦称“舍”(upekkhā)。当知，其特相为体验非可意非不可意者，作用为中立，现起为不明显，近因为乐的止息。

Upekkhāsatipārisuddhinti upekkhāya janitasatipārisuddhiṃ. Imasmiñhi jhāne suparisuddhā sati. Yā ca tassā satiyā pārisuddhi sā upekkhāya katā, na aññena. Tasmā etaṃ upekkhāsatipārisuddhīti vuccati. Vibhaṅgepi vuttaṃ – ‘‘ayaṃ sati imāya upekkhāya visadā hoti parisuddhā pariyodātā, tena vuccati upekkhāsatipārisuddhī’’ti (vibha. 597). Yāya ca upekkhāya ettha sati pārisuddhi hoti sā atthato tatramajjhattatāti veditabbā. Na kevalañcettha tāya satiyeva parisuddhā apica kho sabbepi sampayuttadhammā. Satisīsena pana desanā vuttā.

“舍念清净”是指由舍所产生的念的清净。因为在此禅那中，念是极其清净的，而念的这种清净是由舍所致，非由他物。因此，这被称为“舍念清净”。《分别论》(Vibhaṅga)中也说：“此念因该舍而变得明晰、清净、纯净，因此被称为舍念清净。”（Vibh 597）使念于此清净的舍，就义理而言，当知即是“彼中中舍性”(tatramajjhattatā)。于此，不仅念因它而清净，而且一切相应法也都清净。然此说是以念为首而作的。

Tattha [Pg.223] kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati – yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā – evamayampi tatramajjhattupekkhācandalekhā vitakkādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā appaṭilābhā vijjamānāpi paṭhamādijjhānabhedesu aparisuddhā hoti. Tassā ca aparisuddhāya divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti. Tasmā tesu ekampi ‘upekkhāsatipārisuddhī’ti na vuttaṃ. Idha pana vitakkādipaccanīkadhammatejābhibhavābhāvā sabhāgāya ca upekkhā vedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā. Tassā parisuddhattā parisuddhacandalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā. Tasmā idameva upekkhāsatipārisuddhīti vuttanti veditabbaṃ.

于此，虽然此舍在下三禅中也存在——然而，就像白天的月轮(candalekhā)，因被日光所压伏，又因其性柔和，或因未得能助益自身的相应夜晚，故即使存在，也是不清净、不皎洁的——同样地，此中舍(tatramajjhattupekkhā)月轮，在初禅等禅定中，即使存在，也因被寻等敌对法(paccanīkadhamma)的威力所压伏，且未能获得相应的舍受之夜(upekkhāvedanāratti)，故不清净。由于它的不清净，就像白天不清净的月轮之光，与之俱生的念等法也都是不清净的。因此，在那些禅定中，没有一个被称为“舍念清净”(upekkhāsatipārisuddhi)。然而在此（第四禅），由于没有寻等敌对法的威力压伏，且获得了相应的舍受之夜，此中舍月轮变得极其清净。由于它的清净，就像清净月轮之光，与之俱生的念等法也都是清净且皎洁的。因此，当知只有这个才被称为“舍念清净”。

Catutthanti gaṇanānupubbatā catutthaṃ. Idaṃ catutthaṃ samāpajjatītipi catutthaṃ. Phasso hotītiādīsu phassapañcake tāva vedanāti upekkhāvedanā veditabbā. Jhānapañcakaindriyaaṭṭhakesu pana upekkhā hoti upekkhindriyaṃ hotīti (dha. sa. 165) vuttameva. Sesāni tatiye parihīnapadāni idhāpi parihīnāneva. Koṭṭhāsavārepi duvaṅgikaṃ jhānanti upekkhācittekaggatāvaseneva veditabbaṃ. Sesaṃ sabbaṃ tatiyasadisamevāti.

“第四”，是依计数次第为第四。能进入此第四（禅），故为“第四”。在以“有触”等为首的触五法中，受当知为舍受。然而在禅那五法与根八法中，已说“有舍，即有舍根”（《法集》165）。其余在第三禅中已舍弃的诸项，于此亦同样舍弃。在（法集）部分之章中，“二支禅”当知是依舍与心一境性而言。其余一切皆同于第三禅。

Catukkanayo niṭṭhito.

四法品终。

Pañcakanayo

五法品

167. Idāni katame dhammā kusalāti pañcakanayo āraddho. Kasmāti ce, puggalajjhāsayavasena ceva desanāvilāsena ca. Sannisinnadevaparisāya kira ekaccānaṃ devānaṃ vitakko eva oḷārikato upaṭṭhāsi, vicārapītisukhacittekaggatā santato. Tesaṃ sappāyavasena satthā caturaṅgikaṃ avitakkaṃ vicāramattaṃ dutiyajjhānaṃ nāma bhājesi. Ekaccānaṃ [Pg.224] vicāro oḷārikato upaṭṭhāsi, pītisukhacittekaggatā santato. Tesaṃ sappāyavasena tivaṅgikaṃ tatiyajjhānaṃ nāma bhājesi. Ekaccānaṃ pīti oḷārikato upaṭṭhāsi, sukhacittekaggatā santato. Tesaṃ sappāyavasena duvaṅgikaṃ catutthajjhānaṃ nāma bhājesi. Ekaccānaṃ sukhaṃ oḷārikato upaṭṭhāsi, upekkhācittekaggatā santato. Tesaṃ sappāyavasena duvaṅgikaṃ pañcamajjhānaṃ nāma bhājesi. Ayaṃ tāva ‘puggalajjhāsayo’.

167. 现在，“什么是善法？”——五法品由此开始。若问为何？乃因个人根机(puggalajjhāsaya)及说法善巧(desanāvilāsa)。据说，在集会的天众中，对某些天人而言，寻显得粗重，而伺、喜、乐、心一境性则微细。为适合他们，导师分别说了名为无寻唯伺第二禅的四支禅。对某些天人而言，伺显得粗重，而喜、乐、心一境性则微细。为适合他们，导师分别说了名为第三禅的三支禅。对某些天人而言，喜显得粗重，而乐、心一境性则微细。为适合他们，导师分别说了名为第四禅的二支禅。对某些天人而言，乐显得粗重，而舍、心一境性则微细。为适合他们，导师分别说了名为第五禅的二支禅。此即“个人根机”。

Yassā pana dhammadhātuyā suppaṭividdhattā desanāvilāsappatto nāma hoti – sā tathāgatassa suṭṭhu paṭividdhā – tasmā ñāṇamahattatāya desanāvidhānesu kusalo desanāvilāsappatto satthā yaṃ yaṃ aṅgaṃ labbhati tassa tassa vasena yathā yathā icchati tathā tathā desanaṃ niyāmetīti so idha pañcaṅgikaṃ paṭhamajjhānaṃ bhājesi, caturaṅgikaṃ avitakkaṃ vicāramattaṃ dutiyajjhānaṃ, bhājesi tivaṅgikaṃ tatiyajjhānaṃ, bhājesi duvaṅgikaṃ catutthajjhānaṃ, duvaṅgikameva pañcamajjhānaṃ bhājesi. Ayaṃ ‘desanāvilāso’ nāma.

又，因善通达法界(dhammadhātu)而得说法善巧——此法界已被如来(Tathāgata)善通达。是故，导师因智慧广大，善于说法之道，已得说法善巧，能随其所欲，依所获得的各个禅支而安立教法。导师于此分别说初禅为五支，无寻唯伺的第二禅为四支，第三禅为三支，第四禅为二支，第五禅亦为二支。此即名为“说法善巧”。

Apica ye bhagavatā ‘‘tayome, bhikkhave, samādhī – savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhī’’ti (dī. ni. 3.305) suttante tayo samādhī desitā, tesu heṭṭhā savitakkasavicāro samādhi avitakkaavicāro samādhi ca bhājetvā dassito, avitakkavicāramatto na dassito. Taṃ dassetumpi ayaṃ pañcakanayo āraddhoti veditabbo.

此外，世尊于经中（《长部》3.305）说示三定：“诸比丘，有此三定——有寻有伺定、无寻唯伺定、无寻无伺定。”于此等定中，先前已分别解说有寻有伺定与无寻无伺定，而无寻唯伺定未被解说。当知，此五法门亦是为解说彼定而开启。

Tattha dutiyajjhānaniddese phassādīsu vitakkamattaṃ parihāyati, koṭṭhāsavāre ‘‘caturaṅgikaṃ jhānaṃ hoti caturaṅgiko maggo hotī’’ti ayameva viseso. Sesaṃ sabbaṃ paṭhamajjhānasadisameva. Yāni ca catukkanaye dutiyatatiyacatutthāni tāneva idha tatiyacatutthapañcamāni. Tesaṃ adhigamapaṭipāṭidīpanatthaṃ ayaṃ nayo veditabbo –

于此，在第二禅的解释中，于触等法中仅舍弃寻。在分节中，“有四支禅，有四支道”，此为唯一差别。其余一切皆同于第一禅。凡在四法门中的第二、第三、第四（禅），于此即是第三、第四、第五（禅）。为阐明其证得次第，当知此理——

Eko kira amaccaputto rājānaṃ upaṭṭhātuṃ janapadato nagaraṃ āgato. So ekadivasameva rājānaṃ disvā pānabyasanena sabbaṃ vibhavajātaṃ nāsesi. Taṃ ekadivasaṃ surāmadamattaṃ niccoḷaṃ katvā jiṇṇakaṭasārakamattena [Pg.225] paṭicchādetvā pānāgārato nīhariṃsu. Tamenaṃ saṅkārakūṭe nipajjitvā niddāyantaṃ eko aṅgavijjāpāṭhako disvā ‘ayaṃ puriso mahājanassa avassayo bhavissati, paṭijaggitabbo eso’ti sanniṭṭhānaṃ katvā mattikāya nhāpetvā thūlasāṭakayugaṃ nivāsāpetvā puna gandhodakena nhāpetvā sukhumena dukūlayugaḷena acchādetvā pāsādaṃ āropetvā subhojanaṃ bhojetvā ‘evaṃ naṃ paricāreyyāthā’ti paricārake paṭipādetvā pakkāmi. Atha naṃ te sayanaṃ āropesuṃ. Pānāgāragamanapaṭibāhanatthañca naṃ cattāro tāva janā catūsu hatthapādesu uppīḷetvā aṭṭhaṃsu. Eko pāde parimajji. Eko tālavaṇṭaṃ gahetvā bīji. Eko vīṇaṃ vādayamāno gāyanto nisīdi.

据说，有一位大臣之子为侍奉国王而从乡间来到都城。他仅见国王一日，便因沉溺饮酒而耗尽全部家财。一日，他酩酊大醉，被人剥光衣服，仅以破席包裹，从酒馆抬出。当他躺在垃圾堆上睡觉时，一位相师看见他，断言：“此人将成为大众的依靠，应善加照料。”于是用泥土为他洗浴，让他穿上一对粗布衣，再用香水为他沐浴，给他穿上一对精细的细绢衣，将他带上宫殿，喂以美食，又将他托付给侍者，嘱咐道：“你们当如此服侍他。”然后离去。于是侍者们将他扶上床。为防止他再去酒馆，先有四人按住他的四肢站立。一人按摩他的双脚。一人手持棕榈叶扇为他扇风。一人弹琴歌唱，坐在一旁。

So sayanupagamanena vigatakilamatho thokaṃ niddāyitvā vuṭṭhito hatthapādanippīḷanaṃ asahamāno ‘ko me hatthapāde uppīḷeti? Apagacchathā’ti tajjesi. Te ekavacaneneva apagacchiṃsu. Tato puna thokaṃ niddāyitvā vuṭṭhito pādaparimajjanaṃ asahamāno ‘ko me pāde parimajjati? Apagacchā’ti āha. Sopi ekavacaneneva apagacchi. Puna thokaṃ niddāyitvā vuṭṭhito vātavuṭṭhi viya tālavaṇṭavātaṃ asahanto ‘ko esa? Apagacchatū’ti āha. Sopi ekavacaneneva apagacchi. Puna thokaṃ niddāyitvā vuṭṭhito kaṇṇasūlaṃ viya gītavāditasaddaṃ asahamāno vīṇāvādakaṃ tajjesi. Sopi ekavacaneneva apagacchi. Athevaṃ anukkamena pahīnakilamathuppīḷanaparimajjanavātappahāragītavāditasaddupaddavo sukhaṃ sayitvā vuṭṭhāya rañño santikaṃ agamāsi. Rājāpissa mahantaṃ issariyamadāsi. So mahājanassa avassayo jāto.

他因躺卧而消除疲劳，小睡片刻后醒来，无法忍受手脚被按压，便呵斥道：“谁在按压我的手脚？你们走开！”他们仅一言便退去了。之后他又小睡片刻，醒来时无法忍受脚被揉搓，便说道：“谁在揉搓我的脚？你走开！”那人也仅一言便退去了。再次小睡片刻，醒来时无法忍受棕榈扇的风，犹如风雨一般，便说道：“这是谁？让他走开！”那人也仅一言便退去了。又一次小睡片刻，醒来时无法忍受歌乐之声，犹如耳中之刺，便呵斥弹琴者。那人也仅一言便退去了。就这样，他依次摆脱了疲劳、按压、揉搓、风吹及歌乐之声的困扰，安睡后起身前往国王的跟前。国王也赐予他巨大的权势，他成为了大众的依止。

Tattha pānabyasanena pārijuññappatto so amaccaputto viya anekabyasanapārijuññappatto gharāvāsagato kulaputto daṭṭhabbo. Aṅgavijjāpāṭhako puriso viya tathāgato. Tassa purisassa ‘ayaṃ mahājanassa avassayo bhavissati, paṭijagganaṃ arahatī’ti sanniṭṭhānaṃ viya tathāgatassa ‘ayaṃ mahājanassa avassayo bhavissati, pabbajjaṃ arahati kulaputto’ti sanniṭṭhānakaraṇaṃ.

于此，应知那因饮酒之灾而衰败的大臣之子，好比是因种种灾患而衰败、居家生活的良家子。应知那通晓肢体占相术(Aṅgavijjā)之人，好比是如来。犹如那人做出“此人将成为大众的依止，值得守护”的判断，应知如来也做出“此良家子将成为大众的依止，值得出家”的判断。

Athassa [Pg.226] amaccaputtassa mattikāmattena nhāpanaṃ viya kulaputtassāpi pabbajjāpaṭilābho. Athassa thūlasāṭakanivāsanaṃ viya imassāpi dasasikkhāpadasaṅkhātasīlavatthanivāsanaṃ. Puna tassa gandhodakanhāpanaṃ viya imassāpi pātimokkhasaṃvarādisīlagandhodakanhāpanaṃ. Puna tassa sukhumadukūlayugaḷacchādanaṃ viya imassāpi yathāvuttasīlavisuddhisampadāsaṅkhātadukūlacchādanaṃ.

其次，大臣之子以细泥沐浴，犹如良家子获得出家。其次，他穿上粗布衣，犹如此良家子穿上名为十学处的戒衣。复次，他以香水沐浴，犹如此良家子以波罗提木叉律仪等戒律之香水沐浴。复次，他披上一对柔软的细绢衣，犹如此良家子披上名为“如前所述之戒清净圆满”的细绢衣。

Dukūlacchāditassa panassa pāsādāropanaṃ viya imassāpi sīlavisuddhidukūlacchāditassa samādhibhāvanāpāsādārohanaṃ. Tato tassa subhojanabhuñjanaṃ viya imassāpi samādhiupakārakasatisampajaññādidhammāmataparibhuñjanaṃ.

再者，犹如为身穿白衣者送上宫殿，这位身穿戒清净(sīlavisuddhi)白衣的善男子亦登上定修习(samādhibhāvanā)之宫殿。其后，犹如他享用美食，这位善男子亦享用有助于定之正念(sati)、正知(sampajañña)等法之甘露。

Bhuttabhojanassa pana tassa paricārakehi sayanāropanaṃ viya imassāpi vitakkādīhi upacārajjhānāropanaṃ. Puna tassa pānāgāragamanapaṭibāhanatthaṃ hatthapāduppīḷanakapurisacatukkaṃ viya imassāpi kāmasaññābhimukhagamanapaṭibāhanatthaṃ ārammaṇe cittuppīḷanako nekkhammavitakko. Tassa pādaparimajjakapuriso viya imassāpi ārammaṇe cittānumajjanako vicāro. Tassa tālavaṇṭavātadāyako viya imassāpi cetaso sītalabhāvadāyikā pīti.

再者，犹如已食者由侍者扶之上床，此比丘亦如是，由寻(vitakka)等被带至近行禅(upacārajjhāna)。复次，犹如为阻止彼人前往酒馆而有四名男子按压其手足；此善男子亦如是，为阻止心朝向欲想(kāmasaññā)，便有于所缘中压制心的出离寻(nekkhammavitakka)。犹如为彼人按摩双足者，此善男子亦如是，便有于所缘中反复触按心的伺(vicāra)。犹如为彼人以多罗扇搧风者，此善男子亦如是，便有给予心清凉的喜(pīti)。

Tassa sotānuggahakaro gandhabbapuriso viya imassāpi cittānuggāhakaṃ somanassaṃ. Tassa sayanupagamanena vigatakilamathassa thokaṃ niddupagamanaṃ viya imassāpi upacārajjhānasannissayena vigatanīvaraṇakilamathassa paṭhamajjhānupagamanaṃ.

犹如取悦耳朵的乐师，此善男子亦有愉悦心的喜悦(somanassa)。犹如彼人因上床而疲劳尽除，短暂入眠；此善男子亦如是，依于近行禅(upacārajjhāna)，五盖(nīvaraṇa)之疲劳尽除，而证入初禅(paṭhamajjhāna)。

Athassa niddāyitvā vuṭṭhitassa hatthapāduppīḷanāsahanena hatthapāduppīḷakānaṃ santajjanaṃ tesañca apagamanena puna thokaṃ niddupagamanaṃ viya imassāpi paṭhamajjhānato vuṭṭhitassa cittuppīḷakavitakkāsahanena vitakkadosadassanaṃ, vitakkappahānā ca puna avitakkavicāramattadutiyajjhānupagamanaṃ.

其后，犹如他从睡眠中醒来，由于无法忍受手脚的按压，便呵斥那些按压者，待他们离开后，他又小睡片刻；同样地，此人从初禅(paṭhamajjhāna)出定后，由于无法忍受压制心的寻(vitakka)，便见到寻的过患，舍弃寻后，又进入无寻唯伺的第二禅(avitakkavicāramatta-dutiyajjhāna)。

Tato tassa punappunaṃ niddāyitvā vuṭṭhitassa yathāvuttena kamena pādaparimajjanādīnaṃ asahanena paṭipāṭiyā pādaparimajjakādīnaṃ santajjanaṃ, tesaṃ tesañca apagamanena punappunaṃ thokaṃ niddupagamanaṃ viya imassāpi punappunaṃ dutiyādīhi jhānehi vuṭṭhitassa yathāvuttadosānaṃ vicārādīnaṃ asahanena [Pg.227] paṭipāṭiyā vicārādidosadassanaṃ. Tesaṃ tesañca pahānā punappunaṃ avitakkaavicāranippītika pahīnasomanassajjhānupagamanaṃ.

其后，彼[大臣之子]反复入睡又醒来，由于无法忍受如前所述的按摩双脚等，便依次呵斥按摩双脚者等，那些人一一离开后，他又小睡片刻；犹如这样，此[禅修者]亦反复从第二禅等出定，由于无法忍受如前所述的伺等过患，便依次见到伺等的过患。在一一舍弃彼等后，便反复进入无寻、无伺、离喜、已舍喜悦的禅那。

Tassa pana sayanā vuṭṭhāya rañño santikaṃ gatassa issariyappatti viya imassāpi pañcamajjhānato vuṭṭhitassa vipassanā maggaṃ upagatassa arahattappatti.

又，犹如彼[大臣之子]从床榻起身，前往国王处而获得王权；此[善男子]亦如是，从第五禅出定，进入观(vipassanā)之道而证得阿罗汉果。

Tassa pattissariyassa bahūnaṃ janānaṃ avassayabhāvo viya imassāpi arahattappattassa bahūnaṃ avassayabhāvo veditabbo. Ettāvatā hi esa anuttaraṃ puññakkhettaṃ nāma hotīti.

犹如彼获得权势者成为众人之依止，应知此已证阿罗汉果者亦成为众人之依止。至此，彼实名为无上福田。

Pañcakanayo niṭṭhito.

五法门终。

Ettāvatā catukkapañcakanayadvayabhedo suddhikanavako nāma pakāsito hoti. Atthato panesa pañcakanaye catukkanayassa paviṭṭhattā jhānapañcako evāti veditabbo.

至此，名为纯九法的四法门与五法门二者之别已被阐明。然而就意义而言，因四法门已包含于五法门中，故应知其仅是禅那五法。

Paṭipadācatukkaṃ

行道四法

176-180. Idāni yasmā etaṃ jhānaṃ nāma paṭipadākamena sijjhati, tasmā tassa paṭipadābhedaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha dukkhā paṭipadā assāti dukkhapaṭipadaṃ. Dandhā abhiññā assāti dandhābhiññaṃ. Iti dukkhapaṭipadanti vā dandhābhiññanti vā pathavīkasiṇanti vā tīṇipi jhānasseva nāmāni. Dukkhapaṭipadaṃ khippābhiññantiādīsupi eseva nayo.

176-180. 现在，因为此禅那是通过次第修行而成就的，所以为了说明其行道的差别，再次开始论述“哪些法是善的”等。其中，“行道是苦的”，故为苦行道；“胜智是迟缓的”，故为迟缓胜智。如是，“苦行道”、“迟缓胜智”或“地遍”，这三者都只是禅那的名称。“苦行道与速疾胜智”等也是同样的道理。

Tattha paṭhamasamannāhārato paṭṭhāya yāva tassa tassa jhānassa upacāraṃ uppajjati tāva pavattā jhānabhāvanā ‘paṭipadā’ti vuccati. Upacārato pana paṭṭhāya yāva appanā tāva pavattā paññā ‘abhiññā’ti vuccati. Sā panesā paṭipadā ekaccassa dukkhā hoti. Nīvaraṇādipaccanīkadhammasamudācāragahanatāya kicchā asukhasevanāti attho. Ekaccassa tadabhāvena sukhā. Abhiññāpi ekaccassa dandhā hoti, mandā, asīghappavatti. Ekaccassa khippā amandā sīghappavatti. Tasmā yo ādito kilese vikkhambhento dukkhena sasaṅkhārena sappayogena kilamanto vikkhambheti[Pg.228], tassa dukkhā paṭipadā nāma hoti. Yo pana vikkhambhitakileso appanāparivāsaṃ vasanto cirena aṅgapātubhāvaṃ pāpuṇāti, tassa dandhābhiññā nāma hoti. Yo khippaṃ aṅgapātubhāvaṃ pāpuṇāti tassa khippābhiññā nāma hoti. Yo kilese vikkhambhento sukhena akilamanto vikkhambheti, tassa sukhā paṭipadā nāma hoti.

于彼，从最初作意(paṭhamasamannāhāra)开始，直到彼彼禅那的近行(upacāra)生起为止，于此期间所进行的禅修(jhānabhāvanā)，称为“行道”(paṭipadā)。再者，从近行开始，直到安止(appanā)为止，于此期间所生起的慧(paññā)，称为“胜智”(abhiññā)。而此行道对某些人而言是苦的。其义为：因盖(nīvaraṇa)等敌对法现行稠密，故而艰难，不易修习。对某些人而言，因无此而为乐。胜智对某些人而言亦是迟缓的，即缓慢、进行不快；对某些人而言是迅速的，即不缓慢、进行快速。是故，若有修行者从一开始即以痛苦、有行(sasaṅkhāra)、有加行(sappayoga)而疲劳地镇伏烦恼，其行道则名为“苦行道”。再者，若有修行者已镇伏烦恼，住于安止别住(appanāparivāsa)，经过很久才达到禅支的显现，其胜智则名为“迟缓胜智”。若迅速达到禅支的显现，其胜智则名为“迅速胜智”。若有修行者以安乐、不疲劳地镇伏烦恼，其行道则名为“乐行道”。

Tattha yāni sappāyāsappāyāni ca palibodhupacchedādīni pubbakiccāni ca appanākosallāni ca visuddhimagge cittabhāvanāniddese niddiṭṭhāni, tesu yo asappāyasevī hoti, tassa dukkhā paṭipadā dandhā ca abhiññā hoti. Sappāyasevino sukhā paṭipadā khippā ca abhiññā. Yo pana pubbabhāge asappāyaṃ sevitvā aparabhāge sappāyasevī hoti, pubbabhāge vā sappāyaṃ sevitvā aparabhāge asappāyasevī, tassa vomissakatā veditabbā. Tathā palibodhupacchedādikaṃ pubbakiccaṃ asampādetvā bhāvanaṃ anuyuttassa dukkhā paṭipadā hoti, vipariyāyena sukhā. Appanākosallāni pana asampādentassa dandhā abhiññā hoti, sampādentassa khippā.

于此，在《清净道论》(Visuddhimagga)“心修习的解释”(cittabhāvanāniddesa)中，已指示了诸多适宜与不适宜之事、断除障碍(palibodha)等前行事务(pubbakicca)，以及安止善巧(appanākosalla)。在这些法中，若有修行者亲近不适宜者，其行道则为苦，胜智亦迟缓。亲近适宜者，其行道则为乐，胜智亦迅速。再者，若有修行者于前分亲近不适宜者，于后分则亲近适宜者；或于前分亲近适宜者，于后分则亲近不适宜者，当知其为混合。同样地，未完成断除障碍等前行事务即致力于修习者，其行道是苦的；反之，则为乐。再者，不成就安止善巧者，其胜智是迟缓的；成就者，则为迅速。

Apica taṇhāavijjāvasena samathavipassanākatādhikāravasena cāpi etāsaṃ pabhedo veditabbo. Taṇhābhibhūtassa hi dukkhā paṭipadā hoti, anabhibhūtassa sukhā. Avijjābhibhūtassa ca dandhā abhiññā hoti, anabhibhūtassa khippā. Yo ca samathe akatādhikāro tassa dukkhā paṭipadā hoti, katādhikārassa sukhā. Yo pana vipassanāya akatādhikāro hoti, tassa dandhā abhiññā hoti, katādhikārassa khippā.

再者，亦应依于贪爱(taṇhā)与无明(avijjā)之力，以及依于在止(samatha)与观(vipassanā)中所作的宿行，而了知此等差别。诚然，为贪爱所胜者，其行道是苦；未为所胜者，其行道是乐。为无明所胜者，其胜智迟缓；未为所胜者，其胜智速疾。于止未作宿行者，其行道是苦；已作宿行者，其行道是乐。复次，于观未作宿行者，其胜智迟缓；已作宿行者，其胜智速疾。

Kilesindriyavasena cāpi etāsaṃ pabhedo veditabbo. Tibbakilesassa hi mudindriyassa dukkhā paṭipadā hoti dandhā ca abhiññā, tikkhindriyassa pana khippā abhiññā. Mandakilesassa ca mudindriyassa sukhā paṭipadā hoti dandhā ca abhiññā, tikkhindriyassa pana khippā abhiññāti.

亦应依于烦恼(kilesa)与诸根(indriya)之力而了知此等差别。诚然，烦恼强者，若根迟钝，则其行道是苦，胜智亦迟缓；然若根敏锐，则胜智速疾。烦恼弱者，若根迟钝，则其行道是乐，胜智亦迟缓；然若根敏锐，则胜智速疾。

Iti imāsu paṭipadāabhiññāsu yo puggalo dukkhāya paṭipadāya dandhāya abhiññāya jhānaṃ pāpuṇāti, tassa taṃ jhānaṃ dukkhapaṭipadaṃ dandhābhiññanti vuccati. Sesesupi eseva nayo.

如是，于此等行道与胜智中，若有补特伽罗(puggala)以苦行道与迟缓胜智而证得禅那，则其禅那被称为“苦行道迟缓胜智”。其余诸类，亦同此理。

Tattha [Pg.229] ‘tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā’ti (vibha. 799) evaṃ vuttasatiyā vā taṃtaṃjhānanikantiyā vā vikkhambhane paṭipadā, taṃtaṃjhānupacārappattassa appanāya parivāse abhiññā ca veditabbā. Āgamanavasenāpi ca paṭipadā abhiññā hontiyeva. Dukkhapaṭipadañhi dandhābhiññaṃ paṭhamajjhānaṃ patvā pavattaṃ dutiyampi tādisameva hoti. Tatiyacatutthesupi eseva nayo. Yathā ca catukkanaye evaṃ pañcakanayepi paṭipadāvasena catudhā bhedo veditabbo. Iti paṭipadāvasenapi cattāro navakā vuttā honti. Tesu pāṭhato chattiṃsa cittāni, atthato pana pañcakanaye catukkanayassa paviṭṭhattā vīsatimeva bhavantīti.

于此，行道应知为：镇伏如是所说之念——即（《分别论》799）“念随顺彼法，慧属于安住分”——或镇伏对各禅那之欲求；胜智应知为：已达各禅那近行定者，于安止定之准备。复次，依次第证得而言，亦实有行道与胜智。诚然，证得苦行道迟缓胜智之初禅后，所生起的第二禅亦复如是。第三、第四禅亦同此理。如于四法品，于五法品中亦应依行道而知有四种差别。如是，依行道亦说有四组九法。其中，依文句有三十六心，然依义理，因五法品含摄四法品，故实仅二十心。

Paṭipadācatukkaṃ.

行道四法竟。

Ārammaṇacatukkaṃ

所缘四法

181. Idāni yasmā etaṃ jhānaṃ nāma yathā paṭipadābhedena evaṃ ārammaṇabhedenāpi catubbidhaṃ hoti. Tasmāssa taṃ pabhedaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha parittaṃ parittārammaṇantiādīsu yaṃ appaguṇaṃ hoti, uparijjhānassa paccayo bhavituṃ na sakkoti, idaṃ parittaṃ nāma. Yaṃ pana avaḍḍhite suppamatte vā sarāvamatte vā ārammaṇe pavattaṃ, taṃ parittaṃ ārammaṇaṃ assāti parittārammaṇaṃ. Yaṃ paguṇaṃ subhāvitaṃ uparijjhānassa paccayo bhavituṃ sakkoti, idaṃ appamāṇaṃ nāma. Yaṃ vipule ārammaṇe pavattaṃ taṃ vuḍḍhippamāṇattā appamāṇaṃ ārammaṇaṃ assāti appamāṇārammaṇaṃ. Vuttalakkhaṇavomissakatāya pana vomissakanayo veditabbo. Iti ārammaṇavasenapi cattāro navakā vuttā honti. Cittagaṇanāpettha purimasadisā evāti.

181. 如今，此禅那犹如依行道之差别，亦依所缘之差别而有四种。是故，为显示其差别，复说“诸法为何善”等。于此，于“微劣、狭小所缘”等中，凡不善巧，不能为上分禅之缘者，此名为“微劣”（parittaṃ）。又，凡于未扩展、如簸箕或小碗量之所缘转起者，其所缘狭小，故名“狭小所缘”（parittārammaṇaṃ）。凡善巧、善修习，能为上分禅之缘者，此名为“无量”（appamāṇaṃ）。凡于广大之所缘转起者，因其增长广大，其所缘无量，故名“无量所缘”（appamāṇārammaṇaṃ）。又，应由已说诸相之混合而了知混合之法。如是，依所缘亦说四组九法。于此，心之计数亦与前者相同。

Ārammaṇacatukkaṃ.

所缘四法竟。

Ārammaṇapaṭipadāmissakaṃ

所缘与行道混合

186. Idāni ārammaṇapaṭipadāmissakaṃ soḷasakkhattukanayaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha paṭhamanaye vuttajjhānaṃ [Pg.230] dukkhapaṭipadattā dandhābhiññattā parittattā parittārammaṇattāti catūhi kāraṇehi hīnaṃ, soḷasamanaye vuttajjhānaṃ sukhapaṭipadattā khippābhiññattā appamāṇattā appamāṇārammaṇattāti catūhi kāraṇehi paṇītaṃ. Sesesu cuddasasu ekena dvīhi tīhi ca kāraṇehi hīnappaṇītatā veditabbā.

186. 如今，为显示所缘与行道混合之十六法（soḷasakkhattukanayaṃ），复说“诸法为何善”等。于此，于第一法中所说之禅那，因苦行道、迟通达、微劣、狭小所缘，由是四因而为低劣；于第十六法中所说之禅那，因乐行道、速通达、无量、无量所缘，由是四因而为殊胜。于其余十四法，当知其低劣与殊胜，是由一、二或三因而致。

Kasmā panāyaṃ nayo desitoti? Jhānuppattikāraṇattā. Sammāsambuddhena hi pathavīkasiṇe suddhikajjhānaṃ catukkanayavasena pañcakanayavasena ca dassitaṃ; tathā suddhikapaṭipadā, tathā suddhikārammaṇaṃ. Tattha yā devatā pathavīkasiṇe suddhikajjhānaṃ catukkanayavasena desiyamānaṃ bujjhituṃ sakkonti, tāsaṃ sappāyavasena suddhikajjhāne catukkanayo desito. Yā pañcakanayavasena desiyamānaṃ bujjhituṃ sakkonti, tāsaṃ sappāyavasena pañcakanayo. Yā suddhikapaṭipadāya, suddhikārammaṇe catukkanayavasena desiyamānaṃ bujjhituṃ sakkonti, tāsaṃ sappāyavasena suddhikapaṭipadāya suddhikārammaṇe catukkanayo desito. Yā pañcakanayavasena desiyamānaṃ bujjhituṃ sakkonti tāsaṃ sappāyavasena pañcakanayo. Iti heṭṭhā puggalajjhāsayavasena desanā katā.

再者，为何说示此法门？因其为禅生起之因。诚然，正自觉者(sammāsambuddha)已就地遍(pathavīkasiṇa)开示了依四法(catukkanaya)与五法(pañcakanaya)的纯禅(suddhikajjhāna)；同样也开示了纯行道(suddhikapaṭipadā)与纯所缘(suddhikārammaṇa)。于此，对于那些能理解依四法所说示之地遍纯禅的诸天，便为适合他们而说示了纯禅中的四法。对于那些能理解依五法所说示的诸天，便为适合他们而说示了五法。对于那些能于纯行道、纯所缘中，理解依四法所说示的诸天，便为适合他们而于纯行道、纯所缘中说示了四法。对于那些能理解依五法所说示的诸天，便为适合他们而说示了五法。如是，于前是依补特伽罗(puggala)之意乐(ajjhāsaya)而作的说示。

Desanāvilāsappatto cesa pabhinnapaṭisambhido dasabalacatuvesārajjavisadañāṇo dhammānaṃ yāthāvasarasalakkhaṇassa suppaṭividdhattā dhammapaññattikusalatāya yo yo nayo labbhati tassa tassa vasena desanaṃ niyametuṃ sakkoti, tasmā imāya desanāvilāsappattiyāpi tena esā pathavīkasiṇe suddhikacatukkanayādivasena desanā katā.

再者，此世尊已达说法善巧(desanāvilāsa)，得无碍解(paṭisambhidā)，具备十力、四无畏之清净智，因善透达诸法如实的自相，且善于施设法(dhammapaññatti)，故能依所获得的种种法门来限定其说示。因此，亦凭借此说法善巧，彼世尊于地遍(pathavīkasiṇa)中，依纯四法(suddhikacatukkanaya)等而作此说示。

Yasmā pana ye keci jhānaṃ uppādenti nāma na te ārammaṇapaṭipadāhi vinā uppādetuṃ sakkonti, tasmā niyamato jhānuppattikāraṇattā ayaṃ soḷasakkhattukanayo kathito.

再者，因为任何所谓能生起禅那者，皆不能离于所缘与行道而生起，是故，因此法门确定为生起禅那之因，而宣说了此十六事法门(soḷasakkhattukanaya)。

Ettāvatā suddhikanavako, cattāro paṭipadānavakā, cattāro ārammaṇanavakā, ime ca soḷasa navakāti pañcavīsati navakā kathitā honti. Tattha ekekasmiṃ navake catukkapañcakavasena dve dve nayāti paññāsa nayā. Tattha ‘‘pañcavīsatiyā catukkanayesu sataṃ, pañcakanayesu pañcavīsasata’’nti pāṭhato pañcavīsādhikāni dve jhānacittasatāni honti. Pañcakanaye pana catukkanayassa paviṭṭhattā atthato pañcavīsādhikameva cittasataṃ [Pg.231] hoti. Yāni cetāni pāṭhe pañcavīsādhikāni dve cittasatāni tesu ekekassa niddese dhammavavatthānādayo tayo tayo mahāvārā honti. Te pana tattha tattha nayamattameva dassetvā saṃkhittāti.

至此，已说了一纯粹九法组、四行道九法组、四所缘九法组，以及这十六组九法，如是共计二十五组九法。于此，在每一九法组中，依四法与五法各有两种方法，故有五十种方法。于此，根据圣典文句“于二十五（组）四法方式中有一百（心），于五法方式中有一百二十五（心）”，有二百二十五个禅心。然而，于五法方式中，因已含摄四法方式，依义理则仅有一百二十五个心。对于圣典文句中所说的这二百二十五个心，每一心的解释中都有法住立等三大品。但它们于彼彼处仅显示方法而作了省略。

Pathavīkasiṇaṃ.

地遍已毕。

203. Idāni yasmā āpokasiṇādīsupi etāni jhānāni uppajjanti, tasmā tesaṃ dassanatthaṃ puna katame dhammā kusalātiādi āraddhaṃ. Tesu sabbo pāḷinayo ca atthavibhāvanā ca cittagaṇanā ca vārasaṅkhepo ca pathavīkasiṇe vuttanayeneva veditabbo. Bhāvanānayo pana kasiṇaparikammaṃ ādiṃ katvā sabbo visuddhimagge (visuddhi 1.91 ādayo) pakāsitoyeva. Mahāsakuludāyisutte pana dasakasiṇāni (ma. ni. 2.250) vuttāni. Tesu viññāṇakasiṇaṃ ākāse pavattitamahaggataviññāṇampi tattha parikammaṃ katvā nibbattā viññāṇañcāyatanasamāpattipi hotīti sabbappakārena āruppadesanameva bhajati, tasmā imasmiṃ ṭhāne na kathitaṃ.

203. 现在，由于这些禅也能于水遍等中生起，为显示彼等，故再以“何法为善”等（句）开始论述。于彼等中，一切圣典方法、义理辨析、心之计算、品之纲要，皆应依地遍中所说之理则而知。至于修习之理则，从遍处预备业开始，全部已在《清净道论》(Visuddhimagga 1.91 ādayo)中阐明。《大萨古拉优陀夷经》(Mahāsakuludāyisutta)中说了十遍(ma. ni. 2.250)。于彼等中，识遍既是于虚空中转起的广大识，亦是通过于彼处作预备业而生起的识无边处定，如是，其以一切方式皆归属于无色界之教示，故于此处未说。

Ākāsakasiṇanti pana kasiṇugghāṭimamākāsampi, taṃ ārammaṇaṃ katvā pavattakkhandhāpi, bhitticchiddādīsu aññatarasmiṃ gahetabbanimittaparicchedākāsampi, taṃ ārammaṇaṃ katvā uppannaṃ catukkapañcakajjhānampi vuccati. Tattha purimanayo āruppadesanaṃ bhajati, pacchimanayo rūpāvacaradesanaṃ. Iti missakattā imaṃ rūpāvacaradesanaṃ na āruḷhaṃ. Paricchedākāse nibbattajjhānaṃ pana rūpūpapattiyā maggo hoti tasmā taṃ gahetabbaṃ. Tasmiṃ pana catukkapañcakajjhānameva uppajjati, arūpajjhānaṃ nuppajjati. Kasmā? Kasiṇugghāṭanassa alābhato. Tañhi punappunaṃ ugghāṭiyamānampi ākāsameva hotīti na tattha kasiṇugghāṭanaṃ labbhati, tasmā tatthuppannaṃ jhānaṃ diṭṭhadhammasukhavihārāya saṃvattati, abhiññāpādakaṃ hoti, vipassanāpādakaṃ hoti, nirodhapādakaṃ na hoti. Anupubbanirodho panettha yāva pañcamajjhānā labbhati vaṭṭapādakaṃ hotiyeva. Yathā cetaṃ evaṃ purimakasiṇesu uppannaṃ jhānampi. Nirodhapādakabhāvo panettha viseso. Sesamettha ākāsakasiṇe yaṃ vattabbaṃ siyā taṃ sabbaṃ visuddhimagge (visuddhi. 1.98-99) vuttameva.

再者，所谓“虚空遍”(ākāsakasiṇa)，既指除去遍相而得的虚空，以及缘彼而生起的诸蕴；也指在墙壁孔隙等处作为应取之相的限定虚空，以及缘彼而生起的第四禅与第五禅。于此，前者属于无色界教示，后者属于色界教示。由于（色与无色）混合之故，此（空遍）未被纳入色界教示中。然而，在限定虚空中生起的禅那，是生于色界之道，故应执取之。于彼，仅生起第四禅与第五禅，不生起无色禅。为何？因不得除去遍相。此（限定虚空）即使一再除去（其限制），仍只是虚空，故于此不得除去遍相。因此，于此生起的禅那，导向现法乐住，成为神通之基础，成为观(vipassanā)之基础，但不成为灭尽之基础。于此，次第息灭可达第五禅，它也只是轮回的基础。如是，在之前的诸遍中生起的禅那也是如此。此中的差别在于能作为灭尽之基础。其余关于虚空遍所应说者，皆已在《清净道论》(Visuddhimagga 1.98-99)中说明。

‘Ekopi [Pg.232] hutvā bahudhā hotī’tiādinayaṃ (dī. ni. 1.239; paṭi. ma. 1.102) pana vikubbanaṃ icchantena purimesu aṭṭhasu kasiṇesu aṭṭha samāpattiyo nibbattetvā kasiṇānulomato kasiṇapaṭilomato, kasiṇānulomapaṭilomato; jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato; jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato; aṅgasaṅkantikato, ārammaṇasaṅkantikato, aṅgārammaṇasaṅkantikato; aṅgavavatthānato, ārammaṇavavatthānatoti imehi cuddasahākārehi cittaṃ paridametabbaṃ. Tesaṃ vitthārakathā visuddhimagge (visuddhi. 2.365-366) vuttāyeva.

再者，欲求“一身为多身”等神变者，应于前八遍处中生起八等至后，以此十四行相调伏其心：遍处顺行、遍处逆行、遍处顺逆行；禅那顺行、禅那逆行、禅那顺逆行；超越禅那、超越遍处、超越禅那与遍处；转换禅支、转换所缘、转换禅支与所缘；确定禅支、确定所缘。其详尽解说已在《清净道论》中宣说。

Evaṃ pana cuddasahākārehi cittaṃ aparidametvā, pubbe abhāvitabhāvano ādikammiko yogāvacaro iddhivikubbanaṃ sampādessatīti netaṃ ṭhānaṃ vijjati. Ādikammikassa hi kasiṇaparikammampi bhāro; satesu sahassesu vā ekova sakkoti. Katakasiṇaparikammassa nimittuppādanaṃ bhāro; satesu sahassesu vā ekova sakkoti. Uppanne nimitte taṃ vaḍḍhetvā appanādhigamo bhāro, satesu sahassesu vā ekova sakkoti. Adhigatappanassa cuddasahākārehi cittaparidamanaṃ bhāro; satesu sahassesu vā ekova sakkoti. Cuddasahākārehi paridamitacittassāpi iddhivikubbanaṃ nāma bhāro, satesu sahassesu vā ekova sakkoti. Vikubbanappattassāpi khippanisantibhāvo nāma bhāro; satesu sahassesu vā ekova khippanisanti hoti. Therambatthale mahārohanaguttattherassa gilānupaṭṭhānaṃ āgatesu tiṃsamattesu iddhimantasahassesu upasampadāya aṭṭhavassiko rakkhitatthero viya. Sabbaṃ vatthu visuddhimagge (visuddhi. 2.367) vitthāritamevāti.

然而，若不以此十四行相调伏其心，先前未曾修习的初业瑜伽行者(ādikammiko yogāvacaro)想要成就神变，这是不可能的。对于初业者，遍处的预备工作即是重担；百千人中，仅有一人能够成办。对于已完成遍处预备工作者，生起相即是重担；百千人中，仅有一人能够成办。对于已生起相者，增长该相以证得安止(appanā)即是重担；百千人中，仅有一人能够成办。对于已证得安止者，以此十四行相调伏其心即是重担；百千人中，仅有一人能够成办。即使已以此十四行相调伏其心，成就神变亦是重担；百千人中，仅有一人能够成办。即使已成就神变，名为速通达亦是重担；百千人中，仅有一人能速通达。犹如在提蓝巴塔拉(Therambatthala)，前来照料病中的摩诃罗哈纳瞿多长老(Mahārohanaguttatthera)的三万位具神通者中，具足戒(upasampadā)仅八年的勒弃多长老(Rakkhitatthera)一般。此事始末已在《清净道论》中详述。

Kasiṇakathā.

遍处之论已毕。

Abhibhāyatanakathā

胜处论

204. Evaṃ aṭṭhasu kasiṇesu rūpāvacarakusalaṃ niddisitvā, idāni yasmā samānepi ārammaṇe bhāvanāya asamānaṃ imesu aṭṭhasu kasiṇesu aññampi abhibhāyatanasaṅkhātaṃ rūpāvacarakusalaṃ pavattati, tasmā [Pg.233] taṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha ajjhattaṃ arūpasaññīti alābhitāya vā anatthikatāya vā ajjhattarūpe parikammasaññāvirahito. Bahiddhā rūpāni passatīti bahiddhā aṭṭhasu kasiṇesu kataparikammatāya parikammavasena ceva appanāvasena ca tāni bahiddhā aṭṭhasu kasiṇesu rūpāni passati. Parittānīti avaḍḍhitāni. Tāni abhibhuyyāti yathā nāma sampannagahaṇiko kaṭacchumattaṃ bhattaṃ labhitvā ‘kiṃ ettha bhuñjitabbaṃ atthī’ti saṅkaḍḍhitvā ekakabaḷameva karoti, evameva ñāṇuttariko puggalo visadañāṇo ‘kimettha parittake ārammaṇe samāpajjitabbaṃ atthi, nāyaṃ mama bhāro’ti tāni rūpāni abhibhavitvā samāpajjati. Saha nimittuppādenevettha appanaṃ nibbattetīti attho. Jānāmi passāmīti iminā panassa pubbabhāgo kathito. Āgamaṭṭhakathāsu pana vuttaṃ – imināssa pana ābhogo kathito. So ca kho samāpattito vuṭṭhitassa, na antosamāpattiyanti (a. ni. aṭṭha. 3.8.65).

204. 如是解说八遍处的色界善法后，如今，因为在这八遍处中，即使所缘相同，修习却不相同，尚有另一种名为胜处(abhibhāyatana)的色界善法生起，是故，为了阐明此法，再次以“哪些法是善的？”等语开篇。此中，“内无色想”(ajjhattaṃ arūpasaññī)是指由于未能获得或不感兴趣，而于内色无预备想。“外观诸色”(bahiddhā rūpāni passatī)是指由于已对外在八遍处作了预备工作，故以预备与安止(appanā)的方式，得见彼外在八遍处之色。“有限”(parittāni)是指未曾增长的。“胜伏彼等”(tāni abhibhuyya)是指：譬如一位消化力好的人得到一勺饭，心想：“这里有什么可吃的呢？”便将其收拢为一口；同样地，具卓越智慧、明净之智的个人(puggalo)心想：“于此微小所缘中，有何可入定？此非我之重担。”遂胜伏彼色而入定。其义为：于此，随着似相(nimitta)的生起，安止即生起。“我知我见”(jānāmi passāmi)，此语是用以说明其前分(pubbabhāga)。但在诸经的义注(Āgamaṭṭhakathāsu)中则说：此语是用以说明其专注(ābhoga)，而此专注是属于已出定者，非在定中。

Appamāṇānīti vaḍḍhitappamāṇāni. Abhibhuyyāti ettha pana yathā mahagghaso puriso ekaṃ bhattavaḍḍhitakaṃ labhitvā ‘aññāpi hotu ‘kimesā mayhaṃ karissatī’ti taṃ na mahantato passati, evameva ñāṇuttaro puggalo visadaññāṇo ‘kimettha samāpajjitabbaṃ, na idaṃ appamāṇaṃ, na mayhaṃ cittekaggatākaraṇe bhāro atthī’ti tāni abhibhavitvā samāpajjati. Saha nimittuppādenevettha appanaṃ nibbattetīti attho.

“无量”(appamāṇāni)是指已增长其量的。于此，“胜伏”(abhibhuyya)是指：譬如一个食量大的人得到一份饭，心想：“还要有别的才行，这点能为我做什么？”，不把它看得很重；同样地，具卓越智慧、明净之智的个人(puggalo)心想：“于此有何可入定？此非无量，令心一境性(cittekaggatā)亦非我之重担。”遂胜伏彼等而入定。其义为：于此，随着似相(nimitta)的生起，安止(appanā)即生起。

Parittaṃ parittārammaṇaṃ appamāṇaṃ parittārammaṇanti idha parittānīti āgatattā appamāṇārammaṇatā na gahitā, parato appamāṇānīti āgatattā parittārammaṇatā. Aṭṭhakathāyaṃ pana vuttaṃ – ‘imasmiṃ ṭhāne cattāri cattāri ārammaṇāni aggahetvā dve dveva gahitāni. Kiṃ kāraṇā? Catūsu hi gahitesu desanā soḷasakkhattukā hoti, satthārā ca heṭṭhā soḷasakkhattukā desanā kilañjamhi tile pattharantena viya vitthārato kathitā. Tassa imasmiṃ ṭhāne aṭṭhakkhattukaṃ desanaṃ kātuṃ ajjhāsayo. Tasmā dve dveyeva gahitānīti veditabbānīti.

于“有限，有限所缘……”等文：于此，因经文已说“有限”，故不取无量所缘性；其后，因经文已说“无量”，故不取有限所缘性。然而，义注中说：“于此之处，未取四种四种所缘，而仅取两种两种。是何缘故？若取四种，说法即成十六次；而导师先前已如在草席上撒芝麻般，广说了十六次的教法。他于此之处的意乐是作八次说法。是故，当知仅取两种两种。”

Suvaṇṇadubbaṇṇānīti [Pg.234] parisuddhāparisuddhavaṇṇāni. Parisuddhāni hi nīlādīni suvaṇṇāni, aparisuddhāni ca dubbaṇṇānīti idha adhippetāni. Āgamaṭṭhakathāsu pana ‘suvaṇṇāni vā hontu dubbaṇṇāni vā, parittaappamāṇavaseneva imāni abhibhāyatanāni desitānī’ti (a. ni. aṭṭha. 3.8.65) vuttaṃ. Imesu pana catūsu parittaṃ vitakkacaritavasena āgataṃ, appamāṇaṃ mohacaritavasena, suvaṇṇaṃ dosacaritavasena, dubbaṇṇaṃ rāgacaritavasena. Etesañhi etāni sappāyāni. Sā ca tesaṃ sappāyatā vitthārato visuddhimagge (visuddhi. 1.43) cariyaniddese vuttā.

“美色与恶色”是指清净色与不清净色。于此，意指青色等清净色为美色，不清净色为恶色。但在经的义注中则说：“无论是美色或恶色，此等胜处皆依有限与无量而说。”于此四种中，有限是依寻行者而说，无量依痴行者，美色依瞋行者，恶色依贪行者。这些（所缘）确实适合他们。而其适合性，已在《清净道论》(Visuddhimagga 1.43)的〈行的解释〉中广说。

Kasmā pana, yathā suttante ‘‘ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānī’’tiādi (dī. ni. 2.173; ma. ni. 2.249; a. ni. 8.65) vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttāti? Ajjhattarūpānaṃ anabhibhavanīyato. Tattha vā hi idha vā bahiddhārūpāneva abhibhavitabbāni, tasmā tāni niyamato vattabbānīti tatrapi idhapi vuttāni. Ajjhattaṃ arūpasaññīti idaṃ pana satthu desanāvilāsamattameva. Ayaṃ tāva catūsu abhibhāyatanesu apubbapadavaṇṇanā. Suddhikanayapaṭipadābhedo panettha pathavīkasiṇe vuttanayeneva ekekasmiṃ abhibhāyatane veditabbo. Kevalañcettha ārammaṇacatukkaṃ ārammaṇadukaṃ hoti, soḷasakkhattukañca aṭṭhakkhattukaṃ. Sesaṃ tādisameva. Evamettha ekekasmiṃ abhibhāyatane eko suddhikanavako, cattāro paṭipadānavakā, dve ārammaṇanavakā, ārammaṇapaṭipadāmissake aṭṭha navakāti pannarasa navakāti catūsupi abhibhāyatanesu samasaṭṭhi navakā veditabbā.

然则，为何不像经中所说“内有色想者，外观诸色为有限”等（长部2.173；中部2.249；增支部8.65），而于此四胜处中仅说“内无色想”呢？因为内色是不可胜伏的。无论是在经中或于此处，都唯有外色应被胜伏，是故必须限定而说，于彼处与此处皆如是说。至于“内无色想”，此仅是导师的说法善巧。以上是对四胜处中前所未有之词的释义。此中，关于纯粹法与行道法的差别，当如地遍中所说之理，于每一胜处中得知。唯于此处，所缘四法组成为所缘二法组，十六次禅成为八次禅，其余皆同。如是，于此每一胜处中，有一纯粹九法组、四行道九法组、二所缘九法组，以及八个所缘与行道混合九法组，如是共有十五个九法组。是故当知，于四胜处中，总共有六十个九法组。

246. Pañcamaabhibhāyatanādīsu nīlānīti sabbasaṅgāhikavasena vuttaṃ. Nīlavaṇṇānīti vaṇṇavasena, nīlanidassanānīti nidassanavasena, apaññāyamānavivarāni, asambhinnavaṇṇāni, ekanīlāneva hutvā dissantīti vuttaṃ hoti. Nīlanibhāsānīti idaṃ pana obhāsanavasena vuttaṃ; nīlobhāsāni nīlappabhāyuttānīti attho. Etena nesaṃ suvisuddhataṃ dasseti. Suvisuddhavaṇṇavasena hi imāni cattāri abhibhāyatanāni vuttāni. Pītānītiādīsupi imināva nayena attho veditabbo. Nīlakasiṇaṃ uggaṇhanto nīlasmiṃ nimittaṃ gaṇhāti. Pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vātiādikaṃ [Pg.235] panettha kasiṇakaraṇañca parikammañca appanāvidhānañca sabbaṃ visuddhimagge (visuddhi. 1.93 ādayo) vitthārato vuttameva. Yathā ca pathavīkasiṇe evamettha ekekasmiṃ abhibhāyatane pañcavīsati pañcavīsati navakā veditabbā.

246. 于第五胜处(abhibhāyatana)等中，“青”(nīlāni)是依总摄义而说。“青色”(nīlavaṇṇāni)是依颜色义，“青相”(nīlanidassanāni)是依显现义，意即其空隙不可见，颜色不混杂，显现为纯一之青。“青光”(nīlanibhāsāni)则是依光明义而说，意为有青光、与青色光辉相应。此乃显示其极清净性。此四胜处实乃依极清净色而说。对于“黄”(pītāni)等亦应以同样之理得知。修习青遍(nīlakasiṇa)者，于青色中取相，或于花、或于布、或于有颜色的粉末等。于此，遍的制作、遍作(parikamma)及安止(appanā)方法，一切皆已在《清净道论》(Visuddhimagga)中广说。又如地遍(pathavīkasiṇa)，于此每一胜处中，当知各有二十五个九法组。

Abhibhāyatanakathā.

胜处论

Vimokkhakathā

解脱论

248. Idāni yasmā idaṃ rūpāvacarakusalaṃ nāma na kevalaṃ ārammaṇasaṅkhātānaṃ āyatanānaṃ abhibhavanato abhibhāyatanavaseneva uppajjati, atha kho vimokkhavasenapi uppajjati, tasmā tampi nayaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ.

248. 现在，由于此名为色界善(rūpāvacarakusala)之法，不仅因降伏被称为所缘(ārammaṇa)的诸处(āyatana)而仅以胜处(abhibhāyatana)的方式生起，亦以解脱(vimokkha)的方式而生起，是故为显示彼理，而复开始“哪些法是善法”等论述。

Kenaṭṭhena pana vimokkho veditabboti? Adhimuccanaṭṭhena. Ko ayaṃ adhimuccanaṭṭho nāma? Paccanīkadhammehi ca suṭṭhu vimuccanaṭṭho, ārammaṇe ca abhirativasena suṭṭhu vimuccanaṭṭho. Pituaṅke vissaṭṭhaaṅgapaccaṅgassa dārakassa sayanaṃ viya aniggahitabhāvena nirāsaṅkatāya ārammaṇe pavattīti vuttaṃ hoti. Evaṃlakkhaṇañhi vimokkhabhāvappattaṃ rūpāvacarakusalaṃ dassetuṃ ayaṃ nayo āraddho.

然则，以何义当知为解脱(vimokkha)？以胜解(adhimuccana)义。此胜解义为何？即从诸敌对法善得解脱之义，以及于所缘中因极喜爱而善能倾心投入之义。此即是说：犹如在父亲怀中四肢放松的孩童安睡一般，以不被抑制、无所畏惧的状态，于所缘中转起。为显示已达解脱状态、具如是相的色界善，故开始此方法。

Tattha rūpīti ajjhattaṃ kesādīsu uppāditaṃ rūpajjhānaṃ rūpaṃ, tadassatthīti rūpī. Ajjhattañhi nīlaparikammaṃ karonto kese vā pitte vā akkhitārakāya vā karoti. Pītaparikammaṃ karonto mede vā chaviyā vā akkhīnaṃ pītaṭṭhāne vā karoti. Lohitaparikammaṃ karonto maṃse vā lohite vā jivhāya vā hatthatalapādatalesu vā akkhīnaṃ rattaṭṭhāne vā karoti. Odātaparikammaṃ karonto aṭṭhimhi vā dante vā nakhe vā akkhīnaṃ setaṭṭhāne vā karoti. Evaṃ parikammaṃ katvā uppannajjhānasamaṅginaṃ sandhāyetaṃ vuttaṃ. Rūpāni passatīti bahiddhāpi nīlakasiṇādirūpāni jhānacakkhunā passati. Iminā ajjhattabahiddhāvatthukesu kasiṇesu jhānapaṭilābho dassito.

于彼，所谓“有色”（rūpī）者：于自身头发等处生起之色禅名为色（rūpa），其人有此色，故名“有色”者。诚然，行青遍作（nīlaparikamma）者，于头发、或于胆汁、或于黑眼珠而作。行黄遍作者，于脂肪、或于皮肤、或于眼中黄色处而作。行红遍作者，于肉、或于血、或于舌、或于手掌足掌、或于眼中红色处而作。行白遍作者，于骨、或于牙、或于指甲、或于眼中白色处而作。此说是针对如此作遍作后，已生起并具足禅那者而说。所谓“见诸色”（rūpāni passatī）者，即以禅眼（jhānacakkhu）见外部的青遍等色。以此开示了于以自身及外部为事（vatthu）的诸遍处中获得禅那。

Ajjhattaṃ [Pg.236] arūpasaññīti ajjhattaṃ na rūpasaññī. Attano kesādīsu anuppāditarūpāvacarajjhānoti attho. Iminā bahiddhā parikammaṃ katvā bahiddhāva paṭiladdhajjhānatā dassitā.

所谓“于内无色想”（ajjhattaṃ arūpasaññī）者，即于自身无色想。其义为：未于自身头发等处生起色界禅。以此开示了于外部作遍作后，亦仅于外部获得禅那。

Subhanti iminā suvisuddhesu nīlādīsu vaṇṇakasiṇesu jhānāni dassitāni. Tattha kiñcāpi antoappanāya ‘subha’nti ābhogo natthi, yo pana suvisuddhaṃ subhakasiṇaṃ ārammaṇaṃ katvā viharati, so yasmā ‘subha’nti…pe… paṭhamaṃ jhānaṃ upasampajja viharati, tathā dutiyādīni, tasmā evaṃ desanā katā. Paṭisambhidāmagge pana ‘‘kathaṃ subhantveva adhimutto hotīti vimokkho? Idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ…pe… viharati, mettāya bhāvitattā sattā appaṭikūlā honti; karuṇā… muditā… upekkhāsahagatena cetasā ekaṃ disaṃ…pe… viharati, upekkhāya bhāvitattā sattā appaṭikūlā honti, evaṃ subhantveva adhimutto hotī’’ti vimokkhoti (paṭi. ma. 1.212) vuttaṃ. Idha pana upari pāḷiyaṃyeva brahmavihārānaṃ āgatattā taṃ nayaṃ paṭikkhipitvā sunīlakasupītakasulohitakasuodātakaparisuddhanīlakaparisuddhapītakaparisuddhalohitakaparisuddhaodātakavaseneva subhavimokkho anuññāto. Iti kasiṇanti vā abhibhāyatananti vā vimokkhoti vā rūpāvacarajjhānameva. Tañhi ārammaṇassa sakalaṭṭhena kasiṇaṃ nāma, ārammaṇaṃ abhibhavanaṭṭhena abhibhāyatanaṃ nāma, ārammaṇe adhimuccanaṭṭhena paccanīkadhammehi ca vimuccanaṭṭhena vimokkho nāmāti vuttaṃ. Tattha kasiṇadesanā abhidhammavasena, itarā pana suttantadesanāvasena vuttāti veditabbā. Ayamettha apubbapadavaṇṇanā. Ekekasmiṃ pana vimokkhe pathavīkasiṇe viya pañcavīsati pañcavīsatīti katvā pañcasattati navakā veditabbā.

以“净”（subha）一词，显示了于极清净的青等色遍中的诸禅。于此，虽然在安止定中没有“净”的作意，但若有人以极清净的净遍为所缘而住，他因作“净”想……乃至……证得初禅而住，同样地证得第二禅等，是故作此宣说。但在《无碍解道》（Paṭisambhidāmagga）中则说：“如何是胜解为‘净’而为解脱？于此，比丘以慈俱心……遍满一方而住……因修习慈，有情成为不可厌逆；以悲……喜……舍俱心……遍满一方而住……因修习舍，有情成为不可厌逆。如是胜解为‘净’而为解脱。”（《无碍解道》1.212）但此处，因上文的巴利圣典中已提及诸梵住，故舍弃彼说，而唯依极青、极黄、极红、极白、遍净青、遍净黄、遍净红、遍净白而允许有净解脱。因此，或说“遍”（kasiṇa），或说“胜处”（abhibhāyatana），或说“解脱”（vimokkha），皆是色界禅而已。诚然，因其所缘有“全部”（sakala）之义，故名为“遍”；因有“胜伏”（abhibhavana）所缘之义，故名为“胜处”；因有“胜解”（adhimuccana）于所缘及“解脱”（vimuccana）于敌对法之义，故名为“解脱”。于此，当知“遍”的教示是依阿毗达摩之法而说，其余的则是依经教之法而说。这是此处对未曾出现之词的释义。再者，于每一解脱中，当知如地遍一般，各有二十五组九法，由此总计七十五组九法。

Vimokkhakathā.

解脱论

Brahmavihārakathā

梵住论

251. Idāni mettādibrahmavihāravasena pavattamānaṃ rūpāvacarakusalaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha mettāsahagatanti [Pg.237] mettāya samannāgataṃ. Parato karuṇāsahagatādīsupi eseva nayo. Yena panesa vidhānena paṭipanno mettādisahagatāni jhānāni upasampajja viharati, taṃ mettādīnaṃ bhāvanāvidhānaṃ sabbaṃ visuddhimagge (visuddhi. 1.240) vitthāritameva. Avasesāya pāḷiyā attho pathavīkasiṇe vuttanayeneva veditabbo.

251. 现在，为了显示依慈等梵住而转起的色界善法，又开始了“诸法孰为善”等（文句）。于此，“与慈俱行”即是与慈相应。其后“与悲俱行”等（诸句）中，也是同样的方法。又，行者依之而行，成就与慈等俱行的诸禅而住，其慈等的修习方法，全部已在《清净道论》中详尽阐述。其余圣典文句的含义，应仅以地遍中所说的方法来了知。

Kevalañhi pathavīkasiṇe pañcavīsati navakā, idha purimāsu tīsu tikacatukkajjhānikavasena pañcavīsati sattakā, upekkhāya catutthajjhānavasena pañcavīsati ekakā, karuṇāmuditāsu ca chandādīhi catūhi saddhiṃ karuṇāmuditāti imepi yevāpanakā labbhanti. Dukkhapaṭipadādibhāvo cettha mettāya tāva byāpādavikkhambhanavasena, karuṇāya vihiṃsāvikkhambhanavasena, muditāya arativikkhambhanavasena, upekkhāya rāgapaṭighavikkhambhanavasena veditabbo. Parittārammaṇatā pana nabahusattārammaṇavasena; appamāṇārammaṇatā bahusattārammaṇavasena hotīti ayaṃ viseso. Sesaṃ tādisameva.

只是，在地遍中有二十五组九法聚，于此，在前三（梵住）中，依三禅法与四禅法有二十五组七法聚；于舍（梵住）中，依第四禅有二十五组一法聚。并且，在悲与喜中，与欲等四（不定法）一起，还有悲与喜，此等不定法亦可得。于此，难行道等的状态，当知于慈，是依镇伏瞋恚故；于悲，是依镇伏加害故；于喜，是依镇伏不乐故；于舍，是依镇伏贪与瞋故。又，有小所缘性，是因不以众多有情为所缘；有无量所缘性，是因以众多有情为所缘，此为差别。其余则与彼（地遍）相同。

Evaṃ tāva pāḷivaseneva –

如是，首先，仅依圣典（文句）——

Brahmuttamena kathite, brahmavihāre ime iti viditvā;

Bhiyyo etesu ayaṃ, pakiṇṇakakathāpi viññeyyā.

最胜梵天之所说，如是了知此梵住；于此更应善了知，此等种种杂说义。

Etāsu hi mettākaruṇāmuditāupekkhāsu atthato tāva mejjatīti mettā, siniyhatīti attho. Mitte vā bhavā, mittassa vā esā pavattatīpi mettā. Paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti karuṇā. Kiṇāti vā paradukkhaṃ hiṃsati vināsetīti karuṇā. Kirīyati vā dukkhitesu pharaṇavasena pasāriyatīti karuṇā. Modanti tāya taṃsamaṅgino, sayaṃ vā modati, modanamattameva vā tanti muditā. ‘Averā hontū’tiādibyāpārappahānena majjhattabhāvūpagamanena ca upekkhatīti upekkhā.

于此慈、悲、喜、舍中，首先就语义而言：友爱，是为慈（mettā），其义为亲爱。或于友中生，是为慈；或此是友之行，亦是为慈。于他人有苦时，令贤善者心生撼动，是为悲（karuṇā）。或其能侵害、毁坏他人之苦，是为悲。或其以遍满的方式，延展于诸苦者，是为悲。具足此法者因此而喜悦，或其自身喜悦，或仅是喜悦，是为喜（muditā）。由断离“愿彼等无怨”等作为，及趣入中正之状态而旁观，是为舍（upekkhā）。

Lakkhaṇādito panettha hitākārappavattilakkhaṇā ‘mettā’, hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamo etissā sampatti, sinehasambhavo vipatti. Dukkhāpanayanākārappavattilakkhaṇā ‘karuṇā’, paradukkhāsahanarasā, avihiṃsāpaccupaṭṭhānā[Pg.238], dukkhābhibhūtānaṃ anāthabhāvadassanapadaṭṭhānā. Vihiṃsūpasamo tassā sampatti, sokasambhavo vipatti. Sattesu pamodanalakkhaṇā ‘muditā’, anissāyanarasā, arativighātapaccupaṭṭhānā, sattānaṃ sampattidassanapadaṭṭhānā. Arativūpasamo tassā sampatti, pahāsasambhavo vipatti. Sattesu majjhattākārappavattilakkhaṇā ‘upekkhā’, sattesu samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, ‘‘kammassakā sattā, te kassa ruciyā sukhitā vā bhavissanti, dukkhato vā muccissanti, pattasampattito vā na parihāyissantī’’ti? Evaṃ pavattakammassakatādassanapadaṭṭhānā. Paṭighānunayavūpasamo tassā sampatti, gehassitāya aññāṇupekkhāya sambhavo vipatti.

于此，从相等说：“慈”，以饶益行相为相，以运载饶益为味，以调伏瞋恚为现起，以见有情可爱为足处。瞋恚止息是其成就，爱染生起是其失败。“悲”，以拔济痛苦行相为相，以不忍他苦为味，以不害为现起，以见苦难无助者为足处。恼害止息是其成就，忧愁生起是其失败。“喜”，以喜悦有情为相，以不嫉为味，以断除不乐为现起，以见有情成就为足处。不乐止息是其成就，嬉笑生起是其失败。“舍”，以中正行相于有情转为相，以平等看待有情为味，以止息逆顺为现起，以见“有情为业所有者，彼等依谁之意愿而得乐、离苦、或不失既得之成就耶？”如是业所有性为足处。逆顺止息是其成就，生起基于在家的无知舍是其失败。

Catunnampi panetesaṃ brahmavihārānaṃ vipassanāsukhañceva bhavasampatti ca sādhāraṇappayojanaṃ, byāpādādipaṭighāto āveṇikaṃ. Byāpādapaṭighātappayojanā hettha mettā, vihiṃsāaratirāgapaṭighātappayojanā itarā. Vuttampi cetaṃ –

又，此四梵住，以观(vipassanā)之乐及有成就为共通利益，断除瞋恚等则为不共利益。于此，慈以断除瞋恚为利益，其余三者则以断除恼害、不乐与贪为利益。对此亦如是说：

‘‘Nissaraṇañhetaṃ, āvuso, byāpādassa yadidaṃ mettācetovimutti, nissaraṇañhetaṃ, āvuso, vihesāya yadidaṃ karuṇācetovimutti; nissaraṇañhetaṃ, āvuso, aratiyā yadidaṃ muditācetovimutti, nissaraṇañhetaṃ, āvuso, rāgassa yadidaṃ upekkhācetovimuttī’’ti (dī. ni. 3.326; a. ni. 6.13).

“贤友，此慈心解脱，即是瞋恚的出离；贤友，此悲心解脱，即是恼害的出离；贤友，此喜心解脱，即是不乐的出离；贤友，此舍心解脱，即是贪的出离。”

Ekamekassa cettha āsannadūravasena dve dve paccatthikā. Mettābrahmavihārassa hi, samīpacāro viya purisassa sapatto, guṇadassanasabhāgatāya rāgo āsannapaccatthiko. So lahuṃ otāraṃ labhati. Tasmā tato suṭṭhu mettā rakkhitabbā. Pabbatādigahananissito viya purisassa sapatto sabhāvavisabhāgatāya byāpādo dūrapaccatthiko. Tasmā tato nibbhayena mettāyitabbaṃ. Mettāyissati ca nāma kopañca karissatīti aṭṭhānametaṃ.

于此，每一梵住依远近而各有二敌。于慈梵住，贪为近敌，因其见功德而自性相似，犹如人之近处游荡的敌人，故其易得可乘之机。是故，应善护于慈，远离于彼。瞋为远敌，因其自性不相似，犹如人住于深山等险要处的敌人。是故，可无畏于彼而修慈。谓既修慈，复又生瞋，此事无有是处。

Karuṇābrahmavihārassa ‘‘cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato [Pg.239] uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati gehassitaṃ domanassa’’ntiādinā nayena āgataṃ gehassitaṃ domanassaṃ vipattidassanasabhāgatāya āsannapaccatthikaṃ. Sabhāvavisabhāgatāya vihesā dūrapaccatthikā. Tasmā tato nibbhayena karuṇāyitabbaṃ. Karuṇañca nāma karissati pāṇiādīhi ca vihesissatīti aṭṭhānametaṃ.

于悲梵住，依“于眼所识可爱、可喜、可意、悦意、赏心、与世俗事物相应之色，不得，或见其不得；或忆念过去已得、已逝、已灭、已变异者，而生起忧。如是之忧，称为居家之忧”等教说而来之居家忧，因其见不幸而自性相似，故为近敌。恼害因其自性不相似，故为远敌。是故，可无畏于彼而修悲。谓既修悲，复以手等行恼害事，此事无有是处。

Muditābrahmavihārassa ‘‘cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehassitaṃ somanassa’’ntiādinā (ma. ni. 3.306) nayena āgataṃ gehassitaṃ somanassaṃ sampattidassanasabhāgatāya āsannapaccatthikaṃ. Sabhāvavisabhāgatāya arati dūrapaccatthikā. Tasmā tato nibbhayena muditā bhāvetabbā. Pamudito ca nāma bhavissati pantasenāsanesu ca adhikusaladhammesu ca ukkaṇṭhissatīti aṭṭhānametaṃ.

于喜梵住(muditābrahmavihāra)，如（《中部》3.306等）经中所说：“于眼所识的可爱、可喜、可意、悦意、赏心、与世间事物相应的色，在获得时，或见他人获得时；或忆念过去已得、已逝、已灭、已变异者，而生起喜悦(somanassa)。如是之喜悦，称为居家喜悦(gehassitaṃ somanassa)。”如此而来的居家喜悦，因其见他人成就的自性相似，是为近敌。不乐(arati)是远敌，因其自性不相似。是故应无畏于彼而修习喜。所谓已喜者，亦会对边远的住处及增上善法感到厌倦，此事无有是处。

Upekkhābrahmavihārassa pana ‘‘cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā rūpaṃ sā nātivattati. Tasmā sā upekkhā gehassitāti vuccatī’’tiādinā (ma. ni. 3.308) nayena āgatā gehassitā aññāṇupekkhā dosaguṇānaṃ avicāraṇavasena sabhāgattā āsannapaccatthikā. Sabhāvavisabhāgatāya rāgapaṭighā dūrapaccatthikā. Tasmā tato nibbhayena upekkhitabbaṃ. Upekkhissati ca nāma rajjissati ca paṭihaññissati cāti aṭṭhānametaṃ.

于舍梵住(upekkhābrahmavihāra)，如（《中部》3.308等）经中所说：“愚昧无闻、未征服（烦恼）界限、未征服（业）果报、不见过患的凡夫，以眼见色而生起舍。如是之舍不超越色，是故称为居家之舍(gehassitā upekkhā)。”如此而来的居家无知舍(gehassitā aññāṇupekkhā)，因其不审察过失与功德的自性相似，是为近敌。贪(rāga)与嗔(paṭigha)是远敌，因其自性不相似。是故应无畏于彼而修舍。所谓修舍者，亦会生贪与嗔，此事无有是处。

Sabbesampi ca etesaṃ kattukāmatāchando ādi, nīvaraṇādivikkhambhanaṃ majjhaṃ, appanā pariyosānaṃ, paññattidhammavasena eko vā satto anekā vā sattā ārammaṇaṃ, upacāre vā appanāya vā pattāya ārammaṇavaḍḍhanaṃ.

于此等一切（梵住），以欲作(kattukāmatā)为始，以镇伏诸盖等为中，以安止(appanā)为终。其所缘为依概念法的一个或多个有情。于已达近行(upacāra)或安止时，能增长所缘。

Tatrāyaṃ vaḍḍhanakkamo – yathā hi kusalo kassako kasitabbaṭṭhānaṃ paricchinditvā kasati, evaṃ paṭhamameva ekaṃ āvāsaṃ paricchinditvā tattha sattesu ‘imasmiṃ āvāse sattā averā hontū’tiādinā nayena mettā bhāvetabbā. Tattha cittaṃ muduṃ kammaniyaṃ katvā dve āvāsā paricchinditabbā[Pg.240]. Tato anukkamena tayo cattāro pañca cha satta aṭṭha nava dasa, ekā racchā, upaḍḍhagāmo, gāmo, janapado, rajjaṃ, ekā disāti evaṃ yāva ekaṃ cakkavāḷaṃ, tato vā pana bhiyyo tattha tattha sattesu mettā bhāvetabbā. Tathā karuṇādayoti. Ayamettha ārammaṇavaḍḍhanakkamo.

于此，增长的次第是：譬如善巧的农夫，划定当耕之地而耕，如是，最初即划定一个住处，对彼处有情，以“愿此住处之有情无怨”等方式，应修习慈。于彼处，令心柔软、堪任后，应划定二个住处。自此，次第划定三、四、五、六、七、八、九、十（个住处），一条街道，半个村庄，一个村庄，一个地区（janapada），一个王国，一个方向，如是乃至一个轮围世界（cakkavāḷa），或复更广，对彼彼处有情，应修习慈。悲等亦然。此即于此扩展所缘的次第。

Yathā pana kasiṇānaṃ nissando āruppā, samādhīnaṃ nissando nevasaññānāsaññāyatanaṃ, vipassanānaṃ nissando phalasamāpatti, samathavipassanānaṃ nissando nirodhasamāpatti, evaṃ purimabrahmavihārattayassa nissando ettha upekkhābrahmavihāro. Yathā hi thambhe anussāpetvā tulāsaṅghāṭaṃ anāropetvā na sakkā ākāse kūṭagopānasiyo ṭhapetuṃ, evaṃ purimesu tatiyajjhānaṃ vinā na sakkā catutthaṃ bhāvetuṃ. Kasiṇesu pana uppannatatiyajjhānassapesā nuppajjati visabhāgārammaṇattāti.

又，譬如遍处（kasiṇa）的成果是无色定，诸定（samādhi）的成果是非想非非想处，诸观（vipassanā）的成果是果定（phalasamāpatti），止观（samatha-vipassanā）的成果是灭尽定（nirodhasamāpatti）；如是，于此，前三梵住的成果即是舍梵住。譬如不竖立诸柱、不架设横梁（tulāsaṅghāṭa），则不能于空中安置屋顶椽木（kūṭagopanasiyo）；如是，于前三（梵住），若无第三禅，则不能修习第四（梵住）。然而，对于依遍处而生起第三禅者，此（舍）亦不生起，因所缘不同故。

Ettha siyā – ‘kasmā panetā mettā karuṇā muditā upekkhā brahmavihārāti vuccanti? Kasmā ca, catassova? Ko ca etāsaṃ kamo? Vibhaṅge ca kasmā appamaññāti vuttā’ti? Vuccate – seṭṭhaṭṭhena tāva niddosabhāvena cettha brahmavihāratā veditabbā. Sattesu sammāpaṭipattibhāvena hi seṭṭhā ete vihārā. Yathā ca brahmāno niddosacittā viharanti, evaṃ etehi sampayuttā yogino brahmasamāva hutvā viharantīti seṭṭhaṭṭhena niddosabhāvena ca brahmavihārāti vuccanti.

于此，或有问言：“何故此慈、悲、喜、舍被称为梵住（brahmavihāra）？又何故唯有四种？此等之次第为何？于《分别论》（Vibhaṅga）中，又何故被称为无量（appamaññā）？”答曰：于此，当知其所以为梵住，首先是因其最胜义及无过失性。此等住处，因其为对诸有情之正行，故为最胜。又，譬如诸梵天以无过失心而住，如是，与此等相应的瑜伽士，亦成为如梵天一般而住。是故，因其最胜义及无过失性，而被称为梵住。

Kasmā ca catassotiādipañhassa pana idaṃ vissajjanaṃ –

再者，于“为何是四种”等问题，此为解答：

Visuddhimaggādivasā catasso,Hitādiākāravasā panāsaṃ;

Kamo pavattanti ca appamāṇe,Tā gocare yena tadappamaññā.

依清净道等故有四，复由利益等行相立其次第；又因其于无量所缘中转起，是故名为无量（appamaññā）。

Etāsu hi yasmā mettā byāpādabahulassa, karuṇā vihiṃsābahulassa, muditā aratibahulassa, upekkhā rāgabahulassa visuddhimaggo; yasmā ca hitūpasaṃhāraahitāpanayanasampattimodanaanābhogavasena catubbidhoyeva sattesu manasikāro; yasmā ca yathā mātā daharagilānayobbanappattasakiccapasutesu [Pg.241] catūsu puttesu daharassa abhivuḍḍhikāmā hoti, gilānassa gelaññāpanayanakāmā, yobbanappattassa yobbanasampattiyā ciraṭṭhitikāmā, sakiccapasutassa kismiñcipi pariyāye abyāvaṭā hoti, tathā appamaññāvihārikenāpi sabbasattesu mettādivasena bhavitabbaṃ, tasmā ito visuddhimaggādivasā catassova appamaññā.

于此等中，因为慈是多嗔（byāpāda）者的清净道（visuddhimagga），悲是多害（vihiṃsā）者的清净道，喜是多不乐（arati）者的清净道，舍是多贪（rāga）者的清净道；又因为对有情的作意（manasikāra）只有四种方式：给予利益（hitūpasaṃhāra）、去除不益（ahitāpanayana）、随喜其成就（sampattimodana）、不加功用（anābhoga）；又因为犹如母亲对幼儿（dahara）、病者（gilāna）、青年（yobbanappatta）、及自理其事（sakiccapasuta）之四子，对幼儿欲其成长，对病者欲其病愈，对青年欲其青春常驻，对自理其事者则于任何方面皆不费心；如是，修无量住（appamaññā-vihārin）者亦当以慈等对待一切有情。是故，依此清净道（visuddhimagga）等之理，无量（appamaññā）只有四种。

Yasmā pana catassopetā bhāvetukāmena paṭhamaṃ hitākārappavattivasena sattesu paṭipajjitabbaṃ, hitākārappavattilakkhaṇā ca mettā; tato evaṃ patthitahitānaṃ sattānaṃ dukkhābhibhavaṃ disvā vā sutvā vā sambhāvetvā vā dukkhāpanayanākārappavattivasena, dukkhāpanayanākārappavattilakkhaṇā ca karuṇā; athevaṃ patthitahitānaṃ patthitadukkhāpagamānañca nesaṃ sampattiṃ disvā sampattippamodanavasena, pamodanalakkhaṇā ca muditā; tato paraṃ pana kattabbābhāvato ajjhupekkhakatāsaṅkhātena majjhattākārena paṭipajjitabbaṃ, majjhattākārappavattilakkhaṇā ca upekkhā; tasmā ito hitādiākāravasā panāsaṃ paṭhamaṃ mettā vuttā. Atha karuṇā muditā upekkhāti ayaṃ kamo veditabbo.

又因为，欲修此四者，首先当以利益行相（hitākārappavatti）行于有情，而慈的特相即是利益行相的运作；其次，于见、闻、或思惟彼等所欲利益之有情为苦所胜时，当以去除痛苦行相（dukkhāpanayanākārappavatti）行之，而悲的特相即是去除痛苦行相的运作；复次，见彼等所欲利益、所欲离苦之有情获得成就时，当以随喜其成就的方式行之，而喜的特相即是随喜（pamodana）；此后，因无事可作，当以中舍行相（majjhattākāra）行之，而舍的特相即是中舍行相的运作。是故，依此利益等行相，故先说慈，其次为悲、喜、舍。当知此即其次第。

Yasmā pana sabbāpetā appamāṇe gocare pavattanti, tasmā appamaññāti vuccanti. Appamāṇā hi sattā etāsaṃ gocarabhūtā, ‘ekasattassāpi ca ettake padese mettādayo bhāvetabbā’ti evaṃ pamāṇaṃ aggahetvā sakalapharaṇavaseneva pavattāti, tena vuttaṃ –

再者，因这一切皆于无量所缘中转起，故被称为“无量”。确实，作为其所缘的有情是无量的；并且，（此等梵住）不执取“即使仅对一个有情，亦应于如此范围修习慈等”这样的限量，而仅是以遍满一切的方式转起。是故说：

Visuddhimaggādivasā catasso,Hitādiākāravasā panāsaṃ;

Kamo pavattanti ca appamāṇe,Tā gocare yena tadappamaññāti.

依《清净道论》等故为四，由利益等行相立其次第；其所缘无量，是故名无量。

Evaṃ appamāṇagocaratāya ekalakkhaṇāsu cāpi etāsu purimā tisso tikacatukkajjhānikāva honti. Kasmā? Somanassāvippayogato. Kasmā panāsaṃ somanassena avippayogoti? Domanassasamuṭṭhitānaṃ [Pg.242] byāpādādīnaṃ nissaraṇattā. Pacchimā pana avasesekajjhānikāva. Kasmā? Upekkhāvedanāsampayogato. Na hi sattesu majjhattākārappavattā brahmavihārupekkhā upekkhāvedanaṃ vinā vattatīti.

如是，此等（梵住）虽有以无量为所缘的同一特相，然前三者仅与三品禅及四品禅相应。为何？因其不离喜。又为何不离喜？因其是为脱离由忧而生的嗔恚等。而后者（舍）则仅属于余下的一禅那。为何？因其与舍受相应。确实，于有情以中立行相转起的梵住舍，不能离舍受而转起。

Brahmavihārakathā.

梵住论毕。

Asubhakathā

不净论

263. Idāni rāgacaritasattānaṃ ekantahitaṃ nānārammaṇesu ekekajjhānavaseneva pavattamānaṃ rūpāvacarakusalaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ.

263. 现在，为显示于贪行有情有决定利益、且于种种所缘仅依各别第一禅而转起的色界善法，故复说“哪些法是善法”等。

Tattha uddhumātakasaññāsahagatantiādīsu, bhastā viya vāyunā, uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena dhumātattā uddhumātaṃ. Uddhumātameva uddhumātakaṃ. Paṭikūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ. Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ. Vinīlameva vinīlakaṃ. Paṭikūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. Maṃsussadaṭṭhānesu rattavaṇṇassa, pubbasannicayaṭṭhānesu setavaṇṇassa, yebhuyyena ca nīlavaṇṇassa, nīlaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetaṃ adhivacanaṃ. Paribhinnaṭṭhānesu vissandamānaṃ pubbaṃ vipubbaṃ. Vipubbameva vipubbakaṃ. Paṭikūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ, vicchiddameva vicchiddakaṃ. Paṭikūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ. Vemajjhe chinnassa chavasarīrassetaṃ adhivacanaṃ. Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāyitaṃ vikkhāyitaṃ. Vikkhāyitameva vikkhāyitakaṃ. Paṭikūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ. Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vividhā khittaṃ vikkhittaṃ. Vikkhittameva vikkhittakaṃ. Paṭikūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ. ‘Aññena hatthaṃ aññena pādaṃ aññena sīsa’nti evaṃ tato tato khittassa chavasarīrassetaṃ adhivacanaṃ. Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ. Kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayena vikkhittakassa chavasarīrassetaṃ [Pg.243] adhivacanaṃ. Lohitaṃ kirati, vikkhipati, ito cito ca paggharatīti lohitakaṃ. Paggharitalohitamakkhitassa chavasarīrassetaṃ adhivacanaṃ. Puḷavā vuccanti kimayo. Puḷave vikiratīti puḷavakaṃ. Kimiparipuṇṇassa chavasarīrassetaṃ adhivacanaṃ. Aṭṭhiyeva aṭṭhikaṃ. Paṭikūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ. Aṭṭhisaṅkhalikāyapi ekaṭṭhikassapi etaṃ adhivacanaṃ. Imāni ca pana uddhumātakādīni nissāya uppannanimittānampi nimittesu paṭiladdhajjhānānampi etāneva nāmāni.

其中，在“与膨胀想俱行”等句中，犹如皮囊被风充满，于命终之后，身体次第肿胀，故名“膨胀”。膨胀者即是膨胀相。或因其可厌，称可憎的膨胀为膨胀相。此乃对此类尸身之称谓。所谓“青瘀”，是指颜色变异而青黑。青瘀者即是青瘀相。或因其可厌，称可憎的青瘀为青瘀相。此乃对此类尸身之称谓：其肉多之处呈红色，脓聚之处呈白色，而大体呈青黑色，在青黑之处犹如覆盖青布。从破裂处流出脓液，是为“脓烂”。脓烂者即是脓烂相。或因其可厌，称可憎的脓烂为脓烂相。此乃对此类尸身之称谓。所谓“断坏”，是指被斩为两段。断坏者即是断坏相。或因其可厌，称可憎的断坏为断坏相。此乃对从中间被斩断的尸身之称谓。于此处、彼处，被犬、豺等以种种方式啃食，是为“食残”。食残者即是食残相。或因其可厌，称可憎的食残为食残相。此乃对此类尸身之称谓。被种种抛散，是为“散乱”。散乱者即是散乱相。或因其可厌，称可憎的散乱为散乱相。此乃对此类尸身之称谓：‘手在一处，足在一处，头在另一处’，如是于各处被抛散。既被砍斫，复如前述被抛散，故为“斫散相”。此乃对此类尸身之称谓：其支节被武器砍成乌鸦足状，并如前述方式被抛散。血液流溢、散溅，于此处、彼处滴漏，故为“血涂相”。此乃对被流淌的血液所涂抹的尸身之称谓。所谓的puḷava，即是蛆虫。尸身遍满蛆虫，故为“虫聚相”。此乃对充满蛆虫的尸身之称谓。骨即是骨相。或因其可厌，称可憎的骨为骨相。此乃对骨锁乃至单骨之称谓。再者，依于此等膨胀相等所生起的（禅修）相，以及于诸相中证得的禅那，亦用此等名称。

Tattha uddhumātakanimitte appanāvasena uppannā saññā uddhumātakasaññā. Tāya uddhumātakasaññāya sampayogaṭṭhena sahagataṃ uddhumātakasaññāsahagataṃ. Vinīlakasaññāsahagatādīsupi eseva nayo. Yaṃ panettha bhāvanāvidhānaṃ vattabbaṃ bhaveyya, taṃ sabbākārena visuddhimagge (visuddhi. 1.103 ādayo) vuttameva. Avasesā pāḷivaṇṇanā heṭṭhā vuttanayeneva veditabbā. Kevalañhi idha, catutthajjhānavasena upekkhābrahmavihāre viya, paṭhamajjhānavasena ekekasmiṃ pañcavīsati ekakā honti. Asubhārammaṇassa ca avaḍḍhanīyattā, paritte uddhumātakaṭṭhāne uppannanimittārammaṇaṃ parittārammaṇaṃ, mahante appamāṇārammaṇaṃ veditabbaṃ. Sesesupi eseva nayoti.

其中，于膨胀似相中，以安止力生起之想，是为膨胀想。与彼膨胀想以相应义俱行的禅那，是为“与膨胀想俱行”。于青瘀想俱行等中，亦复如是。此处应说之修习方法，已于《清净道论》中全面宣说。其余巴利之释义，当依前述之法了知。只是于此，犹如于舍梵住中以第四禅之力，（于此）亦以初禅之力，于每一（不净）中有二十五独一法。又，因不净所缘不可增长故，以在小膨胀处生起的似相为所缘的禅那，当知为小所缘；以在大的（膨胀处生起的似相为所缘的禅那），当知为无量所缘。于其余（不净）中，亦复如是。

Iti asubhāni subhaguṇo,Dasasatalocanena thutakitti;

Yāni avoca dasabalo,Ekekajjhānahetūni.

具善德者说不净，千眼天主赞其名；十力世尊所示法，一一皆为禅那因。

Evaṃ pāḷinayeneva, tāva sabbāni tāni jānitvā;

Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā. (visuddhi. 1.120);

如是，先依巴利之法了知所有彼等（不净）后，即于彼等中，复应了知此杂说。

Etesu hi yattha katthaci adhigatajjhāno suvikkhambhitarāgattā vītarāgo viya nilloluppacāro hoti. Evaṃ santepi yvāyaṃ asubhabhedo vutto, so sarīrasabhāvappattivasena ca rāgacaritabhedavasena cāti veditabbo.

实则，于此等（不净）中，于任何一者已得禅那者，因贪已被善镇伏故，如离贪者，行为无有贪求。虽然如是，所说之此不净差别，当知是依身体自性所至，及依贪行差别而说。

Chavasarīrañhi paṭikūlabhāvaṃ āpajjamānaṃ uddhumātakasabhāvappattaṃ vā siyā, vinīlakādīnaṃ vā aññatarasabhāvappattaṃ. Iti yādisaṃ yādisaṃ sakkā [Pg.244] hoti laddhuṃ tādise tādise uddhumātakapaṭikūlaṃ vinīlakapaṭikūlanti evaṃ nimittaṃ gaṇhitabbamevāti sarīrasabhāvappattivasena dasadhā asubhappabhedo vuttoti veditabbo.

实则，尸身于进入可厌状态时，或至于膨胀自性，或至于青瘀等其他任一自性。是故，能得何等何等之（状态），即应于彼等彼等（之状态）中，如是取相：“膨胀可厌”、“青瘀可厌”。当知，如是依身体自性所至而说有十种不净差别。

Visesato cettha uddhumātakaṃ sarīrasaṇṭhānavipattippakāsanato sarīrasaṇṭhānarāgino sappāyaṃ. Vinīlakaṃ chavirāgavipattippakāsanato sarīravaṇṇarāgino sappāyaṃ. Vipubbakaṃ kāyavaṇapaṭibaddhassa duggandhabhāvassa pakāsanato mālāgandhādivasena samuṭṭhāpitasarīragandharāgino sappāyaṃ. Vicchiddakaṃ antosusirabhāvappakāsanato sarīre ghanabhāvarāgino sappāyaṃ. Vikkhāyitakaṃ maṃsūpacayasampattivināsappakāsanato thanādīsu sarīrappadesesu maṃsūpacayarāgino sappāyaṃ. Vikkhittakaṃ aṅgapaccaṅgānaṃ vikkhepappakāsanato aṅgapaccaṅgalīlārāgino sappāyaṃ. Hatavikkhittakaṃ sarīrasaṅghāṭabhedavikārappakāsanato sarīrasaṅghāṭasampattirāgino sappāyaṃ. Lohitakaṃ lohitamakkhitapaṭikūlabhāvappakāsanato alaṅkārajanitasobharāgino sappāyaṃ. Puḷavakaṃ kāyassa anekakimikulasādhāraṇabhāvappakāsanato kāye mamattarāgino sappāyaṃ. Aṭṭhikaṃ sarīraṭṭhīnaṃ paṭikūlabhāvappakāsanato dantasampattirāgino sappāyanti. Evaṃ rāgacaritavasenāpi dasadhā asubhappabhedo vuttoti veditabbo.

特别是在此，膨胀尸因显示身形毁坏，故对贪著身形者适宜。青瘀尸因显示肤色毁坏，故对贪著肤色者适宜。溃烂尸因显示此身如疮而有恶臭，故对因花香等而对身香有贪著者适宜。断裂尸因显示内部中空，故对贪著身体坚实者适宜。被食尸因显示肌肉丰满完美的毁坏，故对贪著乳房等身体部位肌肉丰满者适宜。散乱尸因显示肢节分散，故对贪著肢节仪态者适宜。斩散尸因显示身体结构的分裂变异，故对贪著身体结构完美者适宜。流血尸因显示被血涂染的可厌相，故对贪著由装饰所生的美貌者适宜。虫聚尸因显示身体为众多虫类所共有，故对贪著身体为我所有者适宜。骨骸因显示身骨的可厌相，故对贪著牙齿完美者适宜。如是当知，此十种不净的差别，亦是依于贪行者的差别而说。

Yasmā pana dasavidhepi etasmiṃ asubhe seyyathāpi nāma aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati, vinā arittena na sakkā ṭhapetuṃ, evameva dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati, vinā vitakkena na sakkā ṭhapetuṃ, tasmā paṭhamajjhānamevettha hoti, na dutiyādīni. Paṭikūlepi cetasmiṃ ārammaṇe ‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’ti evaṃ ānisaṃsadassāvitāya ceva nīvaraṇasantāpappahānena ca pītisomanassaṃ uppajjati, ‘bahuṃ dāni vetanaṃ labhissāmī’ti ānisaṃsadassāvino pupphachaḍḍakassa gūtharāsimhi viya, ussannabyādhidukkhassa rogino vamanavirecanappavattiyaṃ viya ca.

又，由于在此十种不净中，譬如在水流湍急、无有定所的河中，船只仅凭船篙之力才能停住，无船篙则无法停住；同样地，由于所缘微弱，心仅凭寻之力才能成为一境而住，无寻则无法安住。因此，于此（不净所缘）中只有初禅，而无第二禅等。再者，即使对此可厌的所缘，因见“我必将通过此行道从老死中解脱”这样的利益，以及断除了诸盖的热恼，喜与悦便会生起。犹如见到“如今我将得到许多报酬”此等利益的除粪人，面对粪堆时一般；又如身患重病剧苦的病人在呕吐、腹泻时一般。

Dasavidhampi cetaṃ asubhaṃ lakkhaṇato ekameva hoti. Dasavidhassapi hi etassa asuciduggandhajegucchapaṭikūlabhāvo eva lakkhaṇaṃ. Tadetaṃ iminā [Pg.245] lakkhaṇena na kevalaṃ matasarīreyeva dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya, hatthikkhandhagataṃ rājānaṃ ullokentassa saṅgharakkhitattherupaṭṭhākasāmaṇerassa viya ca, jīvamānakasarīrepi upaṭṭhāti. Yatheva hi matasarīraṃ evaṃ jīvamānakampi asubhameva. Asubhalakkhaṇaṃ panettha āgantukena alaṅkārena paṭicchannattā na paññāyatīti.

再者，这十种不净，从特相上说，只是一种。诚然，这十种的特相即是不净、恶臭、可憎、可厌。此特相不仅显现于死尸，亦会于活人之身显现，犹如为住在支提山(Cetiyapabbata)看见牙骨的大帝萨(Mahātissa)长老，以及为仰望骑在象背上国王的僧护(Saṅgharakkhita)长老的侍者沙弥(sāmaṇera)所显现一般。诚然，正如死尸是不净的，活人的身体也是不净的。只是于此（活身中），其不净的特相被外来的装饰所覆盖，故不显了。

Asubhakathā.

论不净竟。

Kiṃ pana pathavīkasiṇaṃ ādiṃ katvā aṭṭhikasaññāpariyosānāvesā rūpāvacarappanā, udāhu aññāpi atthīti? Atthi; ānāpānajjhānañhi kāyagatāsatibhāvanā ca idha na kathitā. Kiñcāpi na kathitā vāyokasiṇe pana gahite ānāpānajjhānaṃ gahitameva; vaṇṇakasiṇesu ca gahitesu kesādīsu catukkapañcakajjhānavasena uppannā kāyagatāsati, dasasu asubhesu gahitesu dvattiṃsākāre paṭikūlamanasikārajjhānavasena ceva navasivathikāvaṇṇajjhānavasena ca pavattā kāyagatāsati gahitāvāti. Sabbāpi rūpāvacarappanā idha kathitāva hotīti.

那么，以地遍为首，以骨想为终，此色界安止仅此而已吗？抑或尚有其他？有。入出息禅与身至念修习于此未说。然虽未说，于取风遍时，即已含摄入出息禅；于取诸色遍时，即已含摄于发等中以四禅、五禅之力生起的身至念；于取十不净时，即已含摄于三十二行相中以厌逆作意禅之力及九种墓墟相禅之力转起的身至念。是故，一切色界安止于此皆已说。

Rūpāvacarakusalakathā niṭṭhitā.

色界善法之说终。

Arūpāvacarakusalavaṇṇanā

无色界善法释义

Ākāsānañcāyatanaṃ

空无边处

265. Idāni arūpāvacarakusalaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha arūpūpapattiyāti arūpabhavo arūpaṃ, arūpe upapatti arūpūpapatti, tassā arūpūpapattiyā. Maggaṃ bhāvetīti upāyaṃ hetuṃ kāraṇaṃ uppādeti vaḍḍheti. Sabbasoti sabbākārena. Sabbāsaṃ vā anavasesānanti attho. Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. Rūpāvacarajjhānampi hi rūpanti vuccati ‘rūpī rūpāni passatī’tiādīsu (dha. sa. 248; dī. ni. 2.129). Tassa ārammaṇampi ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dha. sa. 244-246; dī. ni. 2.173); tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena [Pg.246] vuttarūpāvacarajjhānassetaṃ adhivacanaṃ. Rūpaṃ saññā assāti rūpasaññaṃ, rūpamassa nāmanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ.

265. 今为开示无色界善法，复以“诸法云何为善”等为始。于此，“为生于无色界”者：无色有即是无色，于无色中生起即是无色界生起。“修习道”者，谓生起、增长其方便、因、缘。“一切”者，谓以一切行相，或一切无遗之义。“诸色想”者，谓以想为首，指已说之色界诸禅及其所缘。盖色界禅亦名为“色”，如于“有色者见诸色”等中说；其所缘亦然，如于“于外见诸色……或美或丑”等中说。是故，于此，“于色之想”为色想，如是，此乃以想为首，为已说之色界禅之增语。其想为色，故名色想，此即谓其名为“色”。如是，当知此亦为地遍等差别及其所缘之增语。

Samatikkamāti virāgā nirodhā ca. Kiṃ vuttaṃ hoti? Etāsaṃ kusalavipākakiriyavasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena aṭṭhannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ, sabbākārena anavasesānaṃ vā virāgā ca nirodhā ca virāgahetu ceva nirodhahetu ca ākāsānañcāyatanaṃ upasampajja viharati. Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti.

所谓超越，是由于厌离与灭。此话何解？即由于对依善、异熟、唯作而有的十五种被称为禅那的色想，以及对依地遍等而有的八种被称为所缘的色想——或说对一切无余的色想——以一切行相厌离与灭，并以厌离为因、以灭为因，而到达空无边处而住。诚然，未能以一切行相超越色想者，是不可能到达此（禅那）而住的。

Tattha yasmā ārammaṇe avirattassa saññāsamatikkamo na hoti, samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hoti, tasmā ārammaṇasamatikkamaṃ avatvā ‘‘tattha katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti rūpasaññāyo. Imā rūpasaññāyo atikkanto hoti, vītikkanto, samatikkanto, tena vuccati sabbaso rūpasaññānaṃ samatikkamā’’ti (vibha. 602) evaṃ vibhaṅge saññānaṃyeva samatikkamo vutto. Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiṃyeva ārammaṇe paṭhamajjhānādīni viya, tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā.

于此，由于对所缘未厌离者，想的超越即不成立；而当诸想被超越时，所缘也必然已被超越。因此，（经中）未说超越所缘，而在《分别论》中只说了想的超越，如言：“此中，什么是色想？即已入色界定者，或已生于色界者，或现法乐住者，其想、认知、了别性，此等被称为色想。他已超越、已度越、已善超越此等色想，是故说为‘以一切行相超越色想’”（《分别论》602）。再者，由于此等定是须以超越所缘而达到的，不像初禅等只在一个所缘上（即能达到），因此当知，此（处）也是依超越所缘而作的释义。

Paṭighasaññānaṃ atthaṅgamāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena samuppannā saññā paṭighasaññā. Rūpasaññādīnaṃ etaṃ adhivacanaṃ. Yathāha – ‘‘tattha katamā paṭighasaññā? Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo’’ti (vibha. 603). Tāsaṃ kusalavipākānaṃ pañcannaṃ akusalavipākānaṃ pañcannanti sabbaso dasannampi paṭighasaññānaṃ atthaṅgamā pahānā asamuppādā appavattiṃ katvāti vuttaṃ hoti.

“‘有对想的消失’是说：由眼等根与色等所缘的撞击而生起的想，即为有对想。此为色想等的同义词。如言：‘此中，什么是“有对想”？即色想、声想、香想、味想、触想，此等名为“有对想”。’（《分别论》603）此即是说，通过断除、不令生起、令其不转起，而使所有十种有对想——即五种善异熟与五种不善异熟——完全消失。

Kāmañcetā paṭhamajjhānādīni samāpannassāpi na santi – na hi tasmiṃ samaye pañcadvāravasena cittaṃ pavattati – evaṃ santepi, aññattha pahīnānaṃ sukhadukkhānaṃ [Pg.247] catutthajjhāne viya, sakkāyadiṭṭhādīnaṃ tatiyamagge viya ca, imasmiṃ jhāne ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsaṃ ettha vacanaṃ veditabbaṃ. Atha vā kiñcāpi tā rūpāvacaraṃ samāpannassa na santi, atha kho na pahīnattā na santi. Na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati, rūpāyattā ca etāsaṃ pavatti. Ayaṃ pana bhāvanā rūpavirāgāya saṃvattati. Tasmā tā ettha pahīnāti vattuṃ vaṭṭati. Na kevalañca vattuṃ, ekaṃseneva evaṃ dhāretumpi vaṭṭati. Tāsañhi ito pubbe appahīnattāyeva paṭhamajjhānaṃ samāpannassa ‘‘saddo kaṇṭako’’ti (a. ni. 10.72) vutto bhagavatā. Idha ca pahīnattāyeva arūpasamāpattīnaṃ āneñjatā santavimokkhatā ca vuttā. Āḷāro ca kāḷāmo āruppasamāpanno pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosīti (dī. ni. 2.192).

诚然，此等有对想，即使对已入初禅等者亦不存在——因为于彼时，心并不依五门而转起——即便如此，当知此处说及它们，是为了在此禅中策励行者，并赞叹此禅，犹如在第四禅中说及于他处已断的苦乐，以及在第三道中说及身见等。再者，此等想虽于已入色界定者不存在，然非因已断除而不存在。盖因色界禅的修习不导向于离色贪，而此等想的转起实依于色。而此（无色）禅修，则导向于离色贪。是故，说“此等想于此处已被断除”，是为恰当。不仅可作此说，亦应作此定解。实因此等想于此（无色定）前尚未被断除，世尊方对已入初禅者说“声音是刺”。而于此处，正因其已被断除，故说无色定有不动与寂静解脱。阿罗罗·迦罗摩（Āḷāra Kālāma）入无色定时，有五百辆车队从旁经过，他既未看见，亦未听闻其声。

Nānattasaññānaṃ amanasikārāti nānatte gocare pavattānaṃ saññānaṃ nānattānaṃ vā saññānaṃ. Yasmā hi etā ‘‘tattha katamā nānattasaññā? Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo’’ti (vibha. 604) evaṃ vibhaṅge vibhajitvā vuttā idha adhippetā; asamāpannassa manodhātumanoviññāṇadhātusaṅgahitā saññā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti; yasmā cetā aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā nānattasaññāti vuttā. Tāsaṃ sabbaso nānattasaññānaṃ amanasikārā anāvajjanā asamannāhārā apaccavekkhaṇā. Yasmā tā nāvajjati, na manasikaroti, na paccavekkhati, tasmāti vuttaṃ hoti.

“不对种种想作意(Nānattasaññānaṃ amanasikārā)”，是指不对在种种所缘中生起的想，或不对种种的想。因为这些想已在《分别论》(Vibhaṅga)中被如此分别解说，此处即是此意：“此中，什么是种种想？未入定者，具足意界或具足意识界者的想、想知、已想知，此等被称为种种想。”(vibha. 604) 这些是未入定者由意界和意识界所含摄的想，在色、声等差别，种种、种种自性的所缘中生起。并且，因为此等八种欲界善想、十二种不善想、十一种欲界善异熟想、二种不善异熟想、十一种欲界唯作想，如是总共四十四种想，是种种、种种自性、互相不相似，是故被称为“种种想”。对所有那些种种想不作意，即是不转向(anāvajjanā)、不忆持(asamannāhārā)、不审察(apaccavekkhaṇā)。因为（对它们）不转向，不作意，不审察，所以如是说。

Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti, pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ ‘samatikkamā atthaṅgamā’ti dvedhāpi abhāvoyeva vutto. Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā, nava [Pg.248] kiriyāsaññā, dasa akusalasaññāti imā sattavīsati saññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ amanasikārāti vuttanti veditabbaṃ. Tatrāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati. Tā pana manasikaronto asamāpanno hotīti. Saṅkhepato cettha ‘rūpasaññānaṃ samatikkamā’ti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ. ‘Paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā’ti iminā sabbesaṃ kāmāvacaracittacetasikānañca pahānaṃ amanasikāro ca vuttoti veditabbo.

由于在此，先前的色想和有对想，即使在此禅所引生的有中也不存在，更何况在彼有中证入此禅而住时。因此，对它们所说的“超越”与“灭尽”，两者皆是指其不存在。至于种种想，由于八种欲界善想、九种唯作想、十种不善想——这二十七种想，在此禅所引生的有中是存在的，因此当知对它们说的是“不作意”。因为即使在那有中，证入此禅而住者，也是唯有通过不作意它们才能证入而安住。反之，若作意这些想，就不是已入等至者。简言之，在此，以“超越色想”是指舍断一切色界法；以“有对想灭尽、种种想不作意”，当知是指对一切欲界心与心所的舍断及不作意。

Iti bhagavā ‘pannarasannaṃ rūpasaññānaṃ samatikkamena, dasannaṃ paṭighasaññānaṃ atthaṅgamena, catucattālīsāya nānattasaññānaṃ amanasikārenā’ti tīhi padehi ākāsānañcāyatanasamāpattiyā vaṇṇaṃ kathesi. Kiṃ kāraṇāti ce sotūnaṃ ussāhajananatthañceva palobhanatthañca. Sace hi keci apaṇḍitā vadeyyuṃ ‘satthā ākāsānañcāyatanasamāpattiṃ nibbattethāti vadati, ko nu kho etāya nibbattitāya attho? Ko ānisaṃso’ti te evaṃ vattuṃ mā labhantūti imehi ākārehi samāpattiyā vaṇṇaṃ kathesi. Tañhi nesaṃ sutvā evaṃ bhavissati – ‘evaṃsantā kira ayaṃ samāpatti, evaṃpaṇītā, nibbattessāma na’nti. Athassa nibbattanatthāya ussāhaṃ karissantīti.

如是，世尊以“通过超越十五种色想，通过十种有对想的灭尽，通过不作意四十四种种种想”此三句，宣说了空无边处等至的功德。若问：“为何如此？”是为了激发听众的热忱，并且为了劝诱他们。诚然，若有无智者说：“导师说要达成空无边处等至，但达成它有何意义？有何利益？”为了不让他们有此言论，（世尊）才以这些方式宣说此等至的功德。因为他们听后，将会生起如此想法：“此等至原来是如此寂静，如此殊胜，我们应当达成它。”于是，他们便会为达成它而发起精进。

Palobhanatthañcāpi nesaṃ etissā vaṇṇaṃ kathesi, visakaṇṭakavāṇijo viya. Visakaṇṭakavāṇijo nāma guḷavāṇijo vuccati. So kira guḷaphāṇitakhaṇḍasakkarādīni sakaṭenādāya paccantagāmaṃ gantvā ‘visakaṇṭakaṃ gaṇhatha visakaṇṭakaṃ gaṇhathā’ti ugghosesi. Taṃ sutvā gāmikā ‘visaṃ nāma kakkhaḷaṃ, yo naṃ khādati so marati, kaṇṭakopi vijjhitvā māreti. Ubhopete kakkhaḷā, ko ettha ānisaṃso’ti gehadvārāni thakesuṃ, dārake ca palāpesuṃ. Taṃ disvā vāṇijo ‘avohārakusalā ime gāmikā, handa ne upāyena gaṇhāpemī’ti ‘atimadhuraṃ gaṇhatha atisāduṃ gaṇhatha, guḷaṃ phāṇitaṃ sakkaraṃ samagghaṃ labbhati, kūṭamāsakakūṭakahāpaṇādīhipi labbhatī’ti ugghosesi. Taṃ sutvā gāmikā haṭṭhapahaṭṭhā niggantvā bahumpi mūlaṃ datvā gahesuṃ.

又为引诱他们，而宣说此定之功德，犹如毒刺商人。所谓毒刺商人，是指糖商。据说他用货车载着糖、糖浆、糖块、砂糖等物，前往边地村庄，高声叫卖：“来取毒刺！来取毒刺！”村民听后心想：“毒是粗恶之物，食者即死，刺也能刺死人。这两者都很粗恶，这有什么利益呢？”于是他们关上家门，并让孩子们跑开。商人见此情景，心想：“这些村民不通名言，我当用方便让他们购买。”于是高声叫卖：“来取极甜之物！来取极美味之物！糖、糖浆、砂糖，价廉易得，即使用伪造的摩沙迦、伪造的迦哈巴那(kahāpaṇa)等也能买到！”村民听后，欢欣雀跃，纷纷出门，付了许多钱来购买。

Tattha vāṇijassa ‘visakaṇṭakaṃ gaṇhathā’ti ugghosanaṃ viya bhagavato ‘ākāsānañcāyatanasamāpattiṃ nibbattethā’ti vacanaṃ. ‘Ubhopete kakkhaḷā[Pg.249], ko ettha ānisaṃso’ti? Gāmikānaṃ cintanaṃ viya ‘bhagavā ākāsānañcāyatanaṃ nibbattethāti āha, ko ettha ānisaṃso? Nāssa guṇaṃ jānāmā’ti sotūnaṃ cintanaṃ. Athassa vāṇijassa ‘atimadhuraṃ gaṇhathā’tiādivacanaṃ viya bhagavato rūpasaññāsamatikkamanādikaṃ ānisaṃsappakāsanaṃ. Idañhi sutvā te bahumpi mūlaṃ datvā, gāmikā viya guḷaṃ, iminā ānisaṃsena palobhitacittā mahantampi ussāhaṃ katvā imaṃ samāpattiṃ nibbattessantīti ussāhajananatthaṃ palobhanatthañca kathesi.

于此，商人高喊“来取毒刺！”，犹如世尊所说“应生起空无边处定”。村民心想“此二者皆为粗恶，于此有何利益？”，犹如听者心想“世尊说要生起空无边处定，于此有何利益？我等不知其功德。”。其后，商人之“来取极甜之物！”等语，犹如世尊开示超越色想等利益。听闻此开示后，他们犹如村民付出重金买糖一般，心为此等利益所引诱，付出巨大努力而生起此定。是故，世尊为令听者生起精进并为引诱而宣说。

Ākāsānañcāyatanasaññāsahagatanti ettha nāssa antoti anantaṃ. Ākāsaṃ anantaṃ ākāsānantaṃ. Ākāsānantameva ākāsānañcaṃ. Taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa, devānaṃ devāyatanamivāti ākāsānañcāyatanaṃ. Iti ākāsānañcaṃ ca taṃ āyatanañcātipi ākāsānañcāyatanaṃ. Kasiṇugghāṭimākāsassetaṃ adhivacanaṃ. Tasmiṃ ākāsānañcāyatane appanāppattāya saññāya sahagataṃ ākāsānañcāyatanasaññāsahagataṃ.

于“与空无边处想俱行”一句中，“无有其边”，故为“无边”(ananta)。无边之空，即“空无边”(ākāsānanta)。空无边(ākāsānanta)即是空无边(ākāsānañca)。彼“空无边”(ākāsānañca)为此禅那及其相应法之所依处，犹如天界为诸天之所依处，故名“空无边处”(ākāsānañcāyatana)。或谓：是“空无边”(ākāsānañca)亦是“处”(āyatana)，故名“空无边处”。此乃“除去遍相后之空”的异名。与于彼空无边处中已达安止(appanā)之想俱行，即是“与空无边处想俱行”。

Yathā pana aññattha ‘ananto ākāso’ti (vibha. 508; dī. ni. 2.129) vuttaṃ, evamidha anantanti vā parittanti vā na gahitaṃ. Kasmā? Anante hi gahite parittaṃ na gayhati, paritte gahite anantaṃ na gayhati. Evaṃ sante ārammaṇacatukkaṃ na pūrati, desanā soḷasakkhattukā na hoti. Sammāsambuddhassa ca imasmiṃ ṭhāne desanaṃ soḷasakkhattukaṃ kātuṃ ajjhāsayo, tasmā anantanti vā parittanti vā avatvā ‘ākāsānañcāyatanasaññāsahagata’nti āha. Evañhi sati ubhayampi gahitameva hoti. Ārammaṇacatukkaṃ pūrati, desanā soḷasakkhattukā sampajjati. Avaseso pāḷiattho heṭṭhā vuttanayeneva veditabbo. Rūpāvacaracatutthajjhānanikantipariyādānadukkhatāya cettha dukkhā paṭipadā, pariyādinnanikantikassa appanāparivāsadandhatāya dandhābhiññā hoti. Vipariyāyena sukhā paṭipadā khippābhiññā ca veditabbā. Parittakasiṇugghāṭimākāse pana pavattaṃ jhānaṃ parittārammaṇaṃ vipulakasiṇugghāṭimākāse pavattaṃ appamāṇārammaṇanti veditabbaṃ. Upekkhābrahmavihāre viya ca idhāpi catutthajjhānavasena pañcavīsati ekakā honti[Pg.250]. Yathā cettha evaṃ ito paresupi. Visesamattameva pana tesu vaṇṇayissāma.

再者，如于他处所说“空是无边”，于此则不取“无边”或“有限”。何以故？若取无边，则不摄有限；若取有限，则不摄无边。如是，则所缘四法不圆满，十六番教法不成。而正等觉者于此处的意趣，是要作十六番教法，是故不说“无边”或“有限”，而说“与空无边处想俱行”。如是说时，两者皆被含摄。所缘四法得以圆满，十六番教法得以成就。其余经义，当依先前所述之理而知。于此，因断除对色界第四禅之欲求为难，故为苦行道；对已断除欲求者，因安止的准备修行缓慢，故为慢通达。反之，当知为乐行道与速通达。又，于除去有限遍后之空而转起的禅那，当知为有限所缘；于除去广大遍后之空而转起的禅那，当知为无量所缘。又如此处，如舍梵住，依第四禅亦有二十五种单一法。此处如是，此后诸禅亦然。然于彼等，我等将仅解说其差别。

Viññāṇañcāyatanaṃ

识无边处

266. Ākāsānañcāyatanaṃ samatikkammāti, ettha tāva pubbe vuttanayena ākāsānañcaṃ āyatanamassa adhiṭṭhānaṭṭhenāti jhānampi ākāsānañcāyatanaṃ. Vuttanayeneva ārammaṇampi. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘ākāsānañcāyatanaṃ samatikkammā’ti idaṃ vuttanti veditabbaṃ.

266. “超越空无边处”：在此，首先，如前所述，因无边虚空是此禅的所依处，故禅那亦名为“空无边处”。如前所述，其所缘亦然。如是，此禅那与所缘二者，必须透过不令其生起与不作意而超越后，才能达到并安住于此识无边处，是故当知，此二者是合为一处而说为“超越空无边处”。

Viññāṇañcāyatanasaññāsahagatanti, ettha pana anantanti manasikātabbavasena nāssa antoti anantaṃ. Anantameva ānañcaṃ. Viññāṇaṃ ānañcaṃ viññāṇānañcanti avatvā viññāṇañcanti vuttaṃ. Ayañhettha rūḷhīsaddo. Tadeva viññāṇañcaṃ adhiṭṭhānaṭṭhena imāya saññāya āyatananti viññāṇañcāyatanaṃ. Tasmiṃ viññāṇañcāyatane pavattāya saññāya sahagatanti viññāṇañcāyatanasaññāsahagataṃ. Ākāse pavattaviññāṇārammaṇassa jhānassetaṃ adhivacanaṃ. Idha ākāsānañcāyatanasamāpattiyā nikantipariyādānadukkhatāya dukkhā paṭipadā, pariyādinnanikantikassa appanāparivāsadandhatāya dandhābhiññā. Vipariyāyena sukhā paṭipadā khippābhiññā ca. Parittakasiṇugghāṭimākāsārammaṇaṃ samāpattiṃ ārabbha pavattiyā parittārammaṇatā, vipariyāyena appamāṇārammaṇatā veditabbā. Sesaṃ purimasadisameva.

“与识无边处想俱”：在此，“无边”是指应作意为“无有边际”，故为无边。无边（ananta）即是“ānañca”。不说“识是无边的”（viññāṇānañcaṃ），而说“识无边”（viññāṇañcaṃ）。这是此处的约定俗成语（rūḷhīsaddo）。那“识无边”本身，以其为所依之义，是此想的处所，故为“识无边处”。与在识无边处（所缘）中生起的想俱行，故为“与识无边处想俱”。这是以缘于虚空而生起的识为所缘的禅那之同义词。于此，由于难以断尽对空无边处定的贪爱，故为苦行道；对于已断尽贪爱者，因安止的别住迟缓，故为迟通达。反之则为乐行道与速通达。若缘于由有限遍所开启的虚空而生起此定，则其所缘为有限；反之，当知其所缘为无量。其余的与前面相同。

Ākiñcaññāyatanaṃ

无所有处

267. Viññāṇañcāyatanaṃ samatikkammāti etthāpi pubbe vuttanayeneva viññāṇañca āyatanamassa adhiṭṭhānaṭṭhenāti jhānampi viññāṇañcāyatanaṃ. Vuttanayeneva ca ārammaṇampi. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘viññāṇañcāyatanaṃ samatikkammā’ti idaṃ vuttanti veditabbaṃ.

267. “超越识无边处（Viññāṇañcāyatanaṃ samatikkamma）”：于此，亦如前述之理，识（viññāṇa）是此禅那的所住（āyatana），以其为所依处故，此禅那亦名“识无边处”。其所缘（ārammaṇa）亦如前述之理。如是，此禅那及其所缘二者，皆须不令其生起、不作意而超越，方能证得并安住于此无所有处（ākiñcaññāyatana）。是故，当知此乃合此二者而说为“超越识无边处”。

Ākiñcaññāyatanasaññāsahagatanti [Pg.251] ettha pana nāssa kiñcananti akiñcanaṃ; antamaso bhaṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti. Akiñcanassa bhāvo ākiñcaññaṃ. Ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ. Taṃ ākiñcaññaṃ adhiṭṭhānaṭṭhena imissā saññāya āyatananti ākiñcaññāyatanaṃ. Tasmiṃ ākiñcaññāyatane pavattāya saññāya sahagatanti ākiñcaññāyatanasaññāsahagataṃ. Ākāse pavattitaviññāṇāpagamārammaṇassa jhānassetaṃ adhivacanaṃ. Idha viññāṇañcāyatanasamāpattiyā nikantipariyādānadukkhatāya dukkhā paṭipadā, pariyādinnanikantikassa appanā parivāsadandhatāya dandhābhiññā. Vipariyāyena sukhā paṭipadā khippābhiññā ca. Parittakasiṇugghāṭimākāse pavattitaviññāṇāpagamārammaṇatāya parittārammaṇatā, vipariyāyena appamāṇārammaṇatā veditabbā. Sesaṃ purimasadisameva.

“与无所有处想俱（Ākiñcaññāyatanasaññāsahagata）”：于此，“无所有（akiñcana）”是指“于彼（识）无任何物”。此即是说，乃至丝毫残余亦不存在。无所有的状态即是“无所有性（ākiñcañña）”。这是空无边处（ākāsānañcāyatana）之识离去的同义词。那无所有性，以其为所依处故，是此想的所住（āyatana），故为“无所有处（ākiñcaññāyatana）”。与在无所有处中生起的想俱行，故为“与无所有处想俱”。这是以先前在虚空中生起的识的离去为所缘的禅那（jhāna）的同义词。于此，对于识无边处定，因喜爱难以断除，故为苦行道（dukkhā paṭipadā）；对于已断除喜爱者，因安止的修行迟缓，故为迟通达（dandhābhiññā）。反之则为乐行道（sukhā paṭipadā）与速通达（khippābhiññā）。若缘于由有限遍处（parittakasiṇa）所开启的虚空中生起的识的离去，则其所缘为有限；反之，当知其所缘为无量。其余的与前面相同。

Nevasaññānāsaññāyatanaṃ

非想非非想处

Ākiñcaññāyatanaṃ samatikkammāti etthāpi pubbe vuttanayeneva ākiñcaññaṃ āyatanamassa adhiṭṭhānaṭṭhenāti jhānampi ākiñcaññāyatanaṃ. Vuttanayeneva ārammaṇampi. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇe ca samatikkamitvāva yasmā idaṃ nevasaññānāsaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘ākiñcaññāyatanaṃ samatikkammā’ti idaṃ vuttanti veditabbaṃ.

“超越无所有处”：于此亦如前述之理。以“无所有”为此禅之所依处故，此禅亦名“无所有处”。其所缘亦如前述之理。如是，由于必须通过不令其转起与不作意来超越此禅及其所缘二者，方能证得并安住于此非想非非想处，是故当知，此乃合此二者而说为“超越无所有处”。

Nevasaññānāsaññāyatanasaññāsahagatanti ettha pana yāya saññāya bhāvato taṃ nevasaññānāsaññāyatananti vuccati, yathā paṭipannassa sā saññā hoti, taṃ tāva dassetuṃ vibhaṅge ‘‘nevasaññīnāsaññī’’ti uddharitvā ‘‘taññeva ākiñcaññāyatanaṃ santato manasikaroti saṅkhārāvasesasamāpattiṃ bhāveti, tena vuccati nevasaññīnāsaññī’’ti (vibha. 619) vuttaṃ. Tattha ‘santato manasikarotī’ti ‘santā vatāyaṃ samāpatti, yatra hi nāma natthibhāvampi ārammaṇaṃ karitvā ṭhassatī’ti evaṃ santārammaṇatāya naṃ ‘santā’ti manasikaroti. Santato ce manasikaroti, kathaṃ samatikkamo hotīti? Anāvajjitukāmatāya. So hi kiñcāpi naṃ santato [Pg.252] manasikaroti, atha khvassa ‘ahametaṃ āvajjissāmi samāpajjissāmi adhiṭṭhahissāmi vuṭṭhahissāmi paccavekkhissāmī’ti esa ābhogo samannāhāro manasikāro na hoti. Kasmā? Ākiñcaññāyatanato nevasaññānāsaññāyatanassa santatarapaṇītataratāya.

“与非想非非想处想俱”：于此，乃因具有某种想，彼处方名为“非想非非想处”。为示明行者如何具有此想，于《分别论》(Vibhaṅga)中先引“非有想非无想者”而言：“即作意彼无所有处为‘寂静’，修习行之残余等至，是故名为‘非有想非无想者’。”于此，“作意为‘寂静’”者，谓因其所缘寂静，故如是作意其为“寂静”，（思惟：）“此等至诚然寂静，竟能以‘无有’为所缘而住！”若作意其为寂静，云何能超越耶？因无意转向故。彼虽作意其为寂静，然无“我当转向之、我当入定、我当决意、我当出定、我当省察”如是之功用、专注与作意。何以故？因非想非非想处较无所有处更为寂静、更为殊胜故。

Yathā hi rājā mahaccarājānubhāvena hatthikkhandhagato nagaravīthiyaṃ vicaranto dantakārādayo sippike ekaṃ vatthaṃ daḷhaṃ nivāsetvā ekena sīsaṃ veṭhetvā dantacuṇṇādīhi samokiṇṇagatte anekāni dantavikatiādīni karonte disvā ‘aho vata re chekā ācariyā, īdisānipi nāma sippāni karissantī’ti, evaṃ tesaṃ chekatāya tussati, na cassa evaṃ hoti – ‘aho vatāhaṃ rajjaṃ pahāya evarūpo sippiko bhaveyya’nti. Taṃ kissa hetu? Rajjasiriyā mahānisaṃsatāya. So sippike samatikkamitvāva gacchati. Evamevesa kiñcāpi taṃ samāpattiṃ santato manasikaroti, atha khvassa ‘ahametaṃ samāpattiṃ āvajjissāmi samāpajjissāmi adhiṭṭhahissāmi vuṭṭhahissāmi paccavekkhissāmī’ti neva esa ābhogo samannāhāro manasikāro hoti. So taṃ santato manasi karonto taṃ paramasukhumaṃ appanāppattaṃ saññaṃ pāpuṇāti, yāya ‘nevasaññīnāsaññī nāma hoti, saṅkhārāvasesasamāpattiṃ bhāvetī’ti vuccati. ‘Saṅkhārāvasesasamāpatti’nti accantasukhumabhāvappattasaṅkhāraṃ catutthāruppasamāpattiṃ.

譬如国王以其大王威德，坐于象背，巡行于城中街道，见到象牙匠等工匠，紧系一件衣，头裹一块布，身上沾满象牙粉等，制作各种象牙制品，心想：“啊，这些师傅技艺精湛，竟然能制作出如此工艺！”他如此欣赏其技艺，但不会有这样的念头：“啊，愿我舍弃王位，成为这样的工匠！”这是什么原因呢？因为王位的荣耀有巨大的利益。他只是越过那些工匠而前行。正是如此，这位禅修者虽然将该等至作为寂静而作意，却不会有“我将转向此等至、我将进入它、我将决意于它、我将出离它、我将省察它”这样的转向、专注与作意。他将其作为寂静而作意，便达到那已得安止、最为微细的想，由此他被称为“非想非非想者”，被称为修习“行残余等至”。所谓“行残余等至”，即是其行已达最极微细状态的第四无色等至。

Idāni yaṃ taṃ evaṃ adhigatāya saññāya vasena nevasaññānāsaññāyatananti vuccati, taṃ atthato dassetuṃ ‘‘nevasaññānāsaññāyatananti nevasaññānāsaññāyatanaṃ samāpannassa vā, upapannassa vā, diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā’’ti (vibha. 620) vuttaṃ. Tesu idha samāpannassa cittacetasikā dhammā adhippetā.

现在，为从义理上开示那通过如此证得的想而被称为“非想非非想处”（nevasaññānāsaññāyatana）者，《分别论》说：“非想非非想处者，乃已入非想非非想处定者，或已生于彼处者，或现法乐住（diṭṭhadhammasukhavihāra）者的心与心所法（cittacetasikā dhammā）。”（分别论 620）其中，此处意指已入定者的心与心所法。

Vacanattho panettha – oḷārikāya saññāya abhāvato, sukhumāya ca bhāvato, nevassa sasampayuttadhammassa jhānassa saññā, nāsaññāti nevasaññānāsaññaṃ. Nevasaññānāsaññañca taṃ manāyatanadhammāyatanapariyāpannattā āyatanañcāti nevasaññānāsaññāyatanaṃ. Atha vā yāyamettha saññā, sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā[Pg.253], saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññāti nevasaññānāsaññā. Nevasaññānāsaññā ca sā sesadhammānaṃ adhiṭṭhānaṭṭhena āyatanañcāti nevasaññānāsaññāyatanaṃ.

此处的词义是：因无粗显之想，而有微细之想，故对那禅那及其相应法而言，既非有想，亦非无想，是为“非想非非想”。此“非想非非想”又因摄于意处(manāyatana)与法处(dhammāyatana)，故亦是处，是为“非想非非想处”。又或者，此中之想，因无力执行敏锐的想的作用，故为“非想”；又因其以行之残余的微细状态而存在，故为“非非想”，是为“非想非非想”。此“非想非非想”，又因其作为其余诸法之所依义，故亦是处，是为“非想非非想处”。

Na kevalañcettha saññāva edisī, atha kho vedanāpi nevavedanā nāvedanā, cittampi nevacittaṃ nācittaṃ, phassopi nevaphasso nāphassoti. Esa nayo sesasampayuttadhammesu. Saññāsīsena panāyaṃ desanā katāti veditabbā. Pattamakkhanatelappabhutīhi ca upamāhi esamattho vibhāvetabbo – sāmaṇero kira telena pattaṃ makkhetvā ṭhapesi. Taṃ yāgupānakāle thero ‘pattamāharā’ti āha. So ‘patte telamatthi, bhante’ti āha. Tato ‘āhara, sāmaṇera, telaṃ nāḷiṃ pūressāmī’ti vutte ‘natthi, bhante, tela’nti āha. Tattha yathā antovutthattā yāguyā saddhiṃ akappiyaṭṭhena telaṃ atthīti hoti, nāḷipūraṇādīnaṃ abhāvavasena natthīti hoti, evaṃ sāpi saññā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti.

于此，不仅想是如此，而且受也是非受非非受，心也是非心非非心，触也是非触非非触。此理亦通于其余相应诸法。当知此教说是以想为首。此义当以涂钵之油等譬喻来阐明：据说，一位沙弥(sāmaṇera)用油涂抹了钵后，将它放在一旁。在喝粥时，一位长老(thera)对他说：“拿钵来。”他答：“尊者，钵里有油。”于是长老说：“拿来，沙弥，我要用它装满一筒油。”他答道：“尊者，没有油。”于此，譬如油因留在钵内，与粥同用则不适宜，从这个意义上说，油是“有”的；但因无法装满一筒等，从这个意义上说，油是“没有”的。同样地，那想因为无法执行敏锐想的作用，故为“非想”；又因其作为行之残余的微细状态而存在，故为“非非想”。

Kimpanettha saññākiccanti? Ārammaṇasañjānanañceva vipassanāya ca visayabhāvaṃ upagantvā nibbidājananaṃ. Dahanakiccamiva hi sukhodake tejodhātu, sañjānanakiccampesā paṭuṃ kātuṃ na sakkoti. Sesasamāpattīsu saññā viya vipassanāya visayabhāvaṃ upagantvā nibbidājananampi kātuṃ na sakkoti. Aññesu hi khandhesu akatābhiniveso bhikkhu nevasaññānāsaññāyatanakkhandhe sammasitvā nibbidaṃ pattuṃ samattho nāma natthi. Apica āyasmā sāriputto, pakativipassako pana mahāpañño sāriputtasadisova sakkuṇeyya. Sopi ‘‘evaṃ kirime dhammā ahutvā sambhonti, hutvā paṭiventī’’ti (ma. ni. 3.95) evaṃ kalāpasammasanavaseneva, no anupadadhammavipassanāvasena. Evaṃ sukhumattaṃ gatā esā samāpatti.

于此，想的作用是什么？即识知所缘，以及作为观的所缘而引生厌离。犹如凉水中的火界，此想无法敏锐地执行其识知作用。它不像其他等至中的想那样，能作为观的所缘而引生厌离。确实，若比丘对其他诸蕴未作投入，他便无法通过审察非想非非想处诸蕴而达到厌离。此外，具寿舍利弗，或像舍利弗那样具有大智慧的本性观者，则能够做到。但即便是他，也只是通过“原来这些法未有而生，已有而灭”这样的聚类审察方式，而非通过逐法观的方式。此等至已达到如此微细的程度。

Yathā ca pattamakkhanatelūpamāya evaṃ maggudakūpamāyapi ayamattho vibhāvetabbo. Maggapaṭipannassa kira therassa purato gacchanto sāmaṇero thokamudakaṃ disvā ‘udakaṃ, bhante, upāhanā omuñcathā’ti āha. Tato therena ‘sace udakamatthi, āhara nhānasāṭakaṃ, nhāyissāmī’ti [Pg.254] vutte ‘natthi, bhante’ti āha. Tattha yathā upāhanatemanamattaṭṭhena udakaṃ atthīti hoti, nhānaṭṭhena natthīti hoti, evampi sā paṭusaññākiccaṃ kātuṃ asamatthatāya neva saññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti. Na kevalañca etāheva, aññāhipi anurūpāhi upamāhi esa attho vibhāvetabbo. Iti imāya nevasaññānāsaññāyatane pavattāya saññāya nevasaññānāsaññāyatanabhūtāya vā saññāya sahagatanti nevasaññānāsaññāyatanasaññāsahagataṃ. Ākiñcaññāyatanasamāpattiārammaṇassa jhānassetaṃ adhivacanaṃ.

此义应当通过涂钵之油的譬喻，以及路上之水的譬喻来说明。据说，一位行路中的长老，在他前面行走的沙弥看见少量水，便说：“尊者，有水，请脱下鞋履。”长老说：“若有水，拿浴衣来，我要沐浴。”他回答：“尊者，没有水。”于此，譬如从仅能沾湿鞋履的意义上说，水是“有”的；从作为沐浴用水的意义上说，水是“没有”的。同样地，那想因为无法执行敏锐的识知作用，故为“非想”；又因其作为行之残余的微细状态而存在，故为“非非想”。此义不仅当以这些譬喻，亦当以其他相应的譬喻来说明。如是，（此禅那）与此于非想非非想处中生起的想俱行，或与已成为非想非非想处之想俱行，故称“与非想非非想处想俱行”。此乃以无所有处等至为所缘之禅那的同义词。

Idha ākiñcaññāyatanasamāpattiyā nikantipariyādānadukkhatāya dukkhā paṭipadā, pariyādinnanikantikassa appanāparivāsadandhatāya dandhābhiññā. Vipariyāyena sukhā paṭipadā khippābhiññā ca. Parittakasiṇugghāṭimākāse pavattitaviññāṇāpagamārammaṇaṃ samāpattiṃ ārabbha pavattitāya parittārammaṇatā, vipariyāyena appamāṇārammaṇatā veditabbā. Sesaṃ purimasadisameva.

于此，由于难以断除对无所有处等至的执爱，故为苦行道；对于已断除执爱者，由于安止的修习迟缓，故为迟缓证知。反之，则为乐行道与速疾证知。当知，由于此等至是依缘于以“在移除有限遍所显现之空而生起的识之消失”为所缘的等至而生起，故为有限所缘；反之，则为无量所缘。其余的与前面相同。

Asadisarūpo nātho, āruppaṃ yaṃ catubbidhaṃ āha;

Taṃ iti ñatvā tasmiṃ, pakiṇṇakakathāpi viññeyyā.

无等导师，宣说四无色；如是了知彼，亦应知杂论。

Arūpasamāpattiyo hi –

无色等至——

Ārammaṇātikkamato, catassopi bhavantimā;

Aṅgātikkamametāsaṃ, na icchanti vibhāvino.

此四者生起，皆因超越所缘；其禅支之超越，智者所不许。

Etāsu hi rūpanimittātikkamato paṭhamā, ākāsātikkamato dutiyā, ākāse pavattitaviññāṇātikkamato tatiyā, ākāse pavattitaviññāṇassa apagamātikkamato catutthāti sabbathā ‘ārammaṇātikkamato catassopi bhavantimā’ arūpasamāpattiyoti veditabbā. Aṅgātikkamaṃ pana etāsaṃ na icchanti paṇḍitā. Na hi rūpāvacarasamāpattīsu viya etāsu aṅgātikkamo atthi. Sabbāsupi hi etāsu upekkhā cittekaggatāti dve eva jhānaṅgāni honti. Evaṃ santepi –

于此，第一无色等至因超越色相而有，第二因超越空而有，第三因超越于空而生起的识而有，第四因超越于空而生起的识之消失而有。如是当知，此四无色等至完全是“因超越所缘而有”。然而，智者们不认可它们有禅支的超越。因为在这些等至中，不像在色界等至中那样有禅支的超越。实际上，在所有这些等至中，都只有舍与心一境性这两个禅支。虽然如此——

Supaṇītatarā honti, pacchimā pacchimā idha;

Upamā tattha viññeyyā, pāsādatalasāṭikā.

于此后后者，皆更为殊胜；当知其譬喻：楼阁与衣衫。

Yathā [Pg.255] hi catubhūmakapāsādassa heṭṭhimatale dibbanaccagītavāditasurabhigandhamālāsādurasapānabhojanasayanacchādanādivasena paṇītā pañca kāmaguṇā paccupaṭṭhitā assu, dutiye tato paṇītatarā, tatiye tato paṇītatamā, catutthe sabbapaṇītā; tattha kiñcāpi tāni cattāripi pāsādatalāneva, natthi nesaṃ pāsādatalabhāvena viseso, pañcakāmaguṇasamiddhivisesena pana heṭṭhimato heṭṭhimato uparimaṃ uparimaṃ paṇītataraṃ hoti.

譬如一座四层楼阁，在最底层备有精致的五种欲乐，即天界的舞蹈、歌唱、音乐，芬芳的香与花鬘，美味的饮料与食物，舒适的床座与覆物等；第二层比之更为精致，第三层又更精致，第四层最为精致。于此，虽然它们四个都只是楼阁的楼层，作为楼层并无差别，但因五种欲乐的丰盛程度有别，故上层总比下层更为精致。

Yathā ca ekāya itthiyā kantitathūlasaṇhasaṇhatarasaṇhatamasuttānaṃ catupalatipaladvipalaekapalasāṭikā assu, āyāmena vitthārena ca samappamāṇā; tattha kiñcāpi tā sāṭikā catassopi āyāmato ca vitthārato ca samappamāṇā, natthi tāsaṃ pamāṇato viseso, sukhasamphassasukhumabhāvamahagghabhāvehi pana purimāya purimāya pacchimā pacchimā paṇītatarā honti, evameva kiñcāpi catūsupi etāsu upekkhā cittekaggatāti etāni dveyeva aṅgāni honti, atha kho bhāvanāvisesena tesaṃ aṅgānaṃ paṇītapaṇītatarabhāvena supaṇītatarā honti pacchimā pacchimā idhāti veditabbā. Evaṃ anupubbena paṇītapaṇītā cetā –

又譬如一位女子，用纺成的粗、细、更细、最细的线，织成重量分别为四帕拉、三帕拉、二帕拉、一帕拉的四件衣，而其长度与宽度则大小相等。于此，虽然这四件衣在长宽大小上没有差别，但就触感舒适、质地微细、价值昂贵而言，后一件总比前一件更为殊胜。同样地，当知于此，虽然这四种无色等至都只有舍与心一境性这两个禅支，但因修习的差别，凭借这些禅支的愈发殊胜，后一等至总比前一等至更为殊胜。如是，它们次第地愈发殊胜——

Asucimhi maṇḍape laggo, eko taṃ nissito paro;

Añño bahi anissāya, taṃ taṃ nissāya cāparo.

一人攀住不净亭，另一人则依附于他；又一人在外不依附，再一人则依附此人。

Ṭhito catūhi etehi, purisehi yathākkamaṃ;

Samānatāya ñātabbā, catassopi vibhāvinā. (visuddhi. 1.291);

智者当依此四人次第站立的相似性，来了知所有四种等至。

Tatrāyamatthayojanā – asucimhi kira dese eko maṇḍapo. Atheko puriso āgantvā taṃ asuciṃ jigucchamāno taṃ maṇḍapaṃ hatthehi ālambitvā tattha laggo, laggito viya aṭṭhāsi. Athāparo āgantvā taṃ maṇḍapalaggaṃ purisaṃ nissito. Athañño āgantvā cintesi – ‘yo esa maṇḍape laggo, yo ca taṃ nissito, ubhopete duṭṭhitā; dhuvo ca nesaṃ maṇḍapapapāte pāto, handāhaṃ bahiyeva tiṭṭhāmī’ti so tannissitaṃ anissāya bahiyeva aṭṭhāsi. Athāparo āgantvā maṇḍapalaggassa [Pg.256] tannissitassa ca akhemabhāvaṃ cintetvā bahiṭhitañca suṭṭhitoti mantvā taṃ nissāya aṭṭhāsi.

此中义理阐释如下：据说，在一个不净之处有一座亭子。有个人前来，因厌恶其不净，便用手攀住那亭子，仿佛粘附一般地站着。另一个人前来，依附于那个攀住亭子的人。又有另一人前来思量：“这个攀住亭子的人，以及依附于他的人，两者都处境不佳；亭子倒塌时，他们必然会跌落。我还是站在外面吧。”于是他不依附那个被依附的人，而站在外面。再有另一人前来，思量到攀亭者与依附者皆不安稳，而认为站在外面者是善安住者，于是便依附于他而站立。

Tattha asucimhi dese maṇḍapo viya kasiṇugghāṭimākāsaṃ daṭṭhabbaṃ. Asucijigucchāya maṇḍapalaggo puriso viya rūpanimittajigucchāya ākāsārammaṇaṃ ākāsānañcāyatanaṃ. Maṇḍapalaggaṃ purisaṃ nissito viya ākāsārammaṇaṃ ākāsānañcāyatanaṃ ārabbha pavattaṃ viññāṇañcāyatanaṃ. Tesaṃ dvinnampi akhemabhāvaṃ cintetvā anissāya taṃ maṇḍapalaggaṃ, bahiṭhito viya, ākāsānañcāyatanaṃ ārammaṇaṃ akatvā tadabhāvārammaṇaṃ ākiñcaññāyatanaṃ. Maṇḍapalaggassa tannissitassa ca akhemataṃ cintetvā bahiṭhitañca ‘suṭṭhito’ti mantvā taṃ nissāya ṭhito viya viññāṇābhāvasaṅkhāte bahipadese ṭhitaṃ ākiñcaññāyatanaṃ ārabbha pavattaṃ nevasaññānāsaññāyatanaṃ daṭṭhabbaṃ. Evaṃ pavattamānañca –

于此，当视已撤除遍相的空，如同不净处之亭阁。当视因厌恶色相而以空为所缘的空无边处，如同因厌恶不净而攀住亭阁之人。当视缘于以空为所缘的空无边处而生起的识无边处，如同依附于攀住亭阁之人。当视不以空无边处为所缘，而以其“无有”为所缘的无所有处，如同思惟彼二者皆不安稳后，不依附于攀住亭阁之人而站于外面之人。当视缘于安住于名为“识之无有”的外部区域的无所有处而生起的非想非非想处，如同思惟攀住亭阁者及依附于他之人皆不安稳，且认为站于外面者为“善住”后，依附于他而站立之人。如是生起时——

Ārammaṇaṃ karoteva, aññābhāvena taṃ idaṃ;

Diṭṭhadosampi rājānaṃ, vuttihetu yathā jano. (visuddhi. 1.292);

此禅因无他所缘， 虽见彼过仍取之； 犹如人民为生计， 侍奉有过失之王。

Idañhi nevasaññānāsaññāyatanaṃ ‘āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpattī’ti evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññassa ārammaṇassa abhāvā ārammaṇaṃ karoteva. Yathā kiṃ? ‘Diṭṭhadosampi rājānaṃ vuttihetu yathā jano’. Yathā hi asaṃyataṃ pharusakāyavacīmanosamācāraṃ kañci sabbadisampatiṃ rājānaṃ ‘pharusasamācāro aya’nti evaṃ diṭṭhadosampi aññattha vuttiṃ alabhamāno jano vuttihetu nissāya vattati, evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññaṃ ārammaṇaṃ alabhamānamidaṃ nevasaññānāsaññāyatanaṃ ārammaṇaṃ karoteva. Evaṃ kurumānañca –

诚然，此非想非非想处，虽已见到彼无所有处有“此定邻近识无边处敌”的过患，但因无其他所缘，故必取彼无所有处为所缘。犹如什么呢？“犹如人为生计，虽见王过仍依附”。譬如，对于某个不自律、身语意行粗暴的遍方主君，人们虽见到他“行为粗暴”的过患，但因于他处无法谋生，为了生计，仍须依附于他。同样地，此非想非非想处虽见到彼无所有处的过患，但因不得其他所缘，故必取之为所缘。如是作为时——

Āruḷho dīghanisseṇiṃ, yathā nisseṇibāhukaṃ;

Pabbataggañca āruḷho, yathā pabbatamatthakaṃ.

犹如攀长梯者，执持梯之扶栏； 又如登至峰顶者，执持山之顶峰。

Yathā vā girimāruḷho, attanoyeva jaṇṇukaṃ;

Olubbhati tathevetaṃ, jhānamolubbha vattatīti. (visuddhi. 1.293);

或如登峻岭，执持于己膝； 此禅亦如是，执彼而转起。

Arūpāvacarakusalakathā niṭṭhitā.

无色界善论，终。

Tebhūmakakusalavaṇṇanā

三地善法释义

269. Idāni [Pg.257] yasmā sabbānipetāni tebhūmakakusalāni hīnādinā pabhedena vattanti, tasmā tesaṃ taṃ pabhedaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha hīnanti lāmakaṃ. Taṃ āyūhanavasena veditabbaṃ. Hīnuttamānaṃ majjhe bhavaṃ majjhimaṃ. Padhānabhāvaṃ nītaṃ paṇītaṃ, uttamanti attho. Tānipi āyūhanavaseneva veditabbāni. Yassa hi āyūhanakkhaṇe chando vā hīno hoti, vīriyaṃ vā, cittaṃ vā, vīmaṃsā vā, taṃ hīnaṃ nāma. Yassa te dhammā majjhimā ceva paṇītā, ca taṃ majjhimañceva paṇītañca. Yaṃ pana kattukāmatāsaṅkhātaṃ chandaṃ dhuraṃ chandaṃ jeṭṭhakaṃ chandaṃ pubbaṅgamaṃ katvā āyūhitaṃ, taṃ chandādhipatito āgatattā chandādhipateyyaṃ nāma. Vīriyādhipateyyādīsupi eseva nayo.

269. 如今，因为一切三地善法皆依劣等差别而转起，是故为显示其差别，复说“云何法为善”等。于此，“劣”即下劣，当依加行而知。于劣与上之间者为“中”。被引至主要状态者为“胜”，义即“最上”。此等亦当仅依加行而知。实则，于加行之刹那，若欲为劣，或精进、或心、或审察为劣，则其名为“劣”。若彼等法为中或为胜，则其为“中”与“胜”。又，若将名为“欲作性”之欲，作为首要、作为尊长、作为先导而加行，则其因从欲之增上而来，故名为“欲增上”。于精进增上等中，亦是此理。

Imasmiṃ pana ṭhāne ṭhatvā nayā gaṇetabbā. Sabbapaṭhamaṃ vibhatto hi eko nayo, hīnanti eko, majjhimanti eko, paṇītanti eko, chandādhipateyyanti eko. Ime tāva chandādhipateyye pañca nayā. Evaṃ vīriyādhipateyyādīsupīti cattāro pañcakā vīsati honti. Purimo vā eko suddhikanayo, hīnantiādayo tayo, chandādhipateyyantiādayo cattāro, chandādhipateyyaṃ hīnantiādayo dvādasāti evampi vīsati nayā honti.

又，立于此处，当计算诸理。首先，已分别的理有一种，“劣”为一种，“中”为一种，“胜”为一种，“欲增上”为一种。此等为欲增上法门中的五种理。如是，于精进增上等中亦然，四组五法而成二十。或，前一纯粹理，劣等三理，欲增上等四理，以及欲增上之劣等十二理，如是亦成二十理。

Ime vīsati mahānayā kattha vibhattāti? Mahāpakaraṇe (paṭṭhā. 2.14.1) hīnattike vibhattā. Imasmiṃ pana ṭhāne hīnattikato majjhimarāsiṃ gahetvā hīnamajjhimapaṇītavasena tayo koṭṭhāsā kātabbā. Tatopi majjhimarāsiṃ ṭhapetvā hīnapaṇīte gahetvā nava nava koṭṭhāsā kātabbā. Hīnasmiṃyeva hi hīnaṃ atthi majjhimaṃ atthi paṇītaṃ atthi. Paṇītasmimpi hīnaṃ atthi majjhimaṃ atthi paṇītaṃ atthi. Tathā hīnahīnasmiṃ hīnaṃ, hīnahīnasmiṃ majjhimaṃ, hīnahīnasmiṃ paṇītaṃ. Hīnamajjhimasmiṃ hīnaṃ, hīnamajjhimasmiṃ majjhimaṃ, hīnamajjhimasmiṃ paṇītaṃ. Hīnapaṇītasmiṃ hīnaṃ, hīnapaṇītasmiṃ majjhimaṃ, hīnapaṇītasmiṃ paṇītanti ayameko navako. Paṇītahīnasmimpi hīnaṃ nāma atthi, paṇītahīnasmiṃ majjhimaṃ, paṇītahīnasmiṃ paṇītaṃ. Tathā paṇītamajjhimasmiṃ hīnaṃ, paṇītamajjhimasmiṃ majjhimaṃ, paṇītamajjhimasmiṃ paṇītaṃ. Paṇītapaṇītasmiṃ hīnaṃ, paṇītapaṇītasmiṃ majjhimaṃ, paṇītapaṇītasmiṃ paṇītanti. Ayaṃ dutiyo navakoti dve navakā aṭṭhārasa. Imāni aṭṭhārasa kammadvārāni nāma[Pg.258]. Imehi pabhāvitattā, imesaṃ vasena, aṭṭhārasa khattiyā, aṭṭhārasa brāhmaṇā, aṭṭhārasa vessā, aṭṭhārasa suddā, aṭṭhacattālīsa gottacaraṇāni veditabbāni.

此二十种大法(mahānaya)于何处分别？于《大论》(Mahāpakaraṇa)即《发趣论》(Paṭṭhāna)之劣三法(hīnattika)中分别。然于此处，应从劣三法，依劣、中、胜之别，作成三份。复从此中，置中品于一旁，取劣、胜二品，各作成九份。诚然，于劣品中自有劣、中、胜；于胜品中亦有劣、中、胜。如是，劣中之劣有劣、中、胜；劣中之中有劣、中、胜；劣中之胜有劣、中、胜——此为一组九法。胜中之劣亦有劣、中、胜；胜中之中有劣、中、胜；胜中之胜有劣、中、胜——此为第二组九法。如是二组九法成十八法。此十八法名为业门(kammadvāra)。由此等业门所成故，依于此等，当知有十八种刹帝利(khattiya)、十八种婆罗门(brāhmaṇa)、十八种吠舍(vessa)、十八种首陀罗(sudda)，及四十八种姓行(gottacaraṇa)。

Imesu ca pana tebhūmakesu kusalesu kāmāvacarakusalaṃ tihetukampi duhetukampi hoti ñāṇasampayuttavippayuttavasena. Rūpāvacarārūpāvacaraṃ pana tihetukameva ñāṇasampayuttameva. Kāmāvacarampettha adhipatinā sahāpi uppajjati vināpi. Rūpāvacarārūpāvacaraṃ adhipatisampannameva hoti. Kāmāvacarakusale cettha ārammaṇādhipati sahajātādhipatīti dvepi adhipatayo labbhanti. Rūpāvacarārūpāvacaresu ārammaṇādhipati na labbhati, sahajātādhipatiyeva labbhati. Tattha cittassa cittādhipateyyabhāvo sampayuttadhammānaṃ vasena vutto. Dvinnaṃ pana cittānaṃ ekato abhāvena sampayuttacittassa cittādhipati nāma natthi. Tathā chandādīnaṃ chandādhipatiādayo. Keci pana ‘sace cittavato kusalaṃ hoti, mayhaṃ bhavissatīti evaṃ yaṃ cittaṃ dhuraṃ katvā jeṭṭhakaṃ katvā aparaṃ kusalacittaṃ āyūhitaṃ, tassa taṃ purimacittaṃ cittādhipati nāma hoti, tato āgatattā idaṃ cittādhipateyyaṃ nāmā’ti evaṃ āgamanavasenāpi adhipatiṃ nāma icchanti. Ayaṃ pana nayo neva pāḷiyaṃ na aṭṭhakathāyaṃ dissati. Tasmā vuttanayeneva adhipatibhāvo veditabbo. Imesu ca ekūnavīsatiyā mahānayesu purime suddhikanaye vuttaparimāṇāneva cittāni ca navakā ca pāṭhavārā ca honti. Tasmā ñāṇasampayuttesu vuttaparimāṇato vīsatiguṇo cittanavakavārabhedo veditabbo, catūsu ñāṇavippayuttesu soḷasaguṇoti, ayaṃ tebhūmakakusale pakiṇṇakakathā nāmāti.

再者，于此等三地善法中，欲界善法依智相应、智不相应之别，亦有三因，亦有二因。而色界与无色界善法，则唯是三因，唯是智相应。于此，欲界善法亦可与增上俱生，亦可离之而生。色界与无色界善法，则唯是具足增上。再者，于欲界善法中，可得所缘增上与俱生增上此二增上。于色界与无色界善法中，不可得所缘增上，唯可得俱生增上。于此，心之心增上性，是依相应法而说。又，因二心不能同时存在，故对相应心而言，并无名为心增上者。欲等之欲增上等亦如是。然而，有些人亦依（后心从前心）生起之理而主张名为增上者，谓：“若有心者之善法生起，（思惟）‘我亦将有’，如是以此心为首、为要而策励另一善心，彼之前心名为心增上；因此而来，此（后心）名为心增上法。”然而，此理于圣典(pāḷi)及义注(aṭṭhakathā)中皆不见。是故，当仅依已说之理了知增上性。再者，于此十九大理中，于前之纯粹理中，心、九法组及读诵次数皆如已说之量。是故，当知于智相应法中，心、九法组、读诵次数之差别，有已说之量的二十倍；于四种智不相应法中，有十六倍。此名为三地善法中之杂论。

Tebhūmakakusalaṃ.

三地善法（品）毕。

Lokuttarakusalavaṇṇanā

出世间善释义

277. Evaṃ bhavattayasampattinibbattakaṃ kusalaṃ dassetvā idāni sabbabhavasamatikkamanāya lokuttarakusalaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha lokuttaranti kenaṭṭhena lokuttaraṃ? Lokaṃ [Pg.259] taratīti, lokuttaraṃ lokaṃ uttaratīti lokuttaraṃ; lokaṃ samatikkamma abhibhuyya tiṭṭhatīti lokuttaraṃ (paṭi. ma. 2.43). Jhānaṃ bhāvetīti ekacittakkhaṇikaṃ appanājhānaṃ bhāveti janeti vaḍḍheti.

277. 如此开示了能产生三有成就的善法之后，现在为了超越一切有，为开示出世间(lokuttara)善，而再次开始论述“哪些法是善的？”等。于此，“出世间”是何义？渡越世间(loka)，故为“出世间”；超越世间，故为“出世间”；超越、压服世间而安住，故为“出世间”（《无碍解道》2.43）。“修习禅”(jhānaṃ bhāveti)是指使一刹那心的安止禅(appanājhāna)生起、增长。

Lokato niyyāti vaṭṭato niyyātīti niyyānikaṃ. Niyyāti vā etenāti niyyānikaṃ. Taṃsamaṅgī hi puggalo dukkhaṃ parijānanto niyyāti, samudayaṃ pajahanto niyyāti, nirodhaṃ sacchikaronto niyyāti, maggaṃ bhāvento niyyāti. Yathā ca pana tebhūmakakusalaṃ vaṭṭasmiṃ cutipaṭisandhiyo ācināti vaḍḍhetīti ācayagāmī nāma hoti, na tathā idaṃ. Idaṃ pana yathā ekasmiṃ purise aṭṭhārasahatthaṃ pākāraṃ cinante aparo mahāmuggaraṃ gahetvā tena citacitaṭṭhānaṃ apacinanto viddhaṃsento eva gaccheyya, evameva tebhūmakakusalena citā cutipaṭisandhiyo paccayavekallakaraṇena apacinantaṃ viddhaṃsentaṃ gacchatīti apacayagāmi.

它出离世间(loka)，出离轮回(vaṭṭa)，故称“导向出离的”(niyyānika)。或，人们藉此而出离，故称“导向出离的”。因为具足此法的个人(puggala)，了知苦而出离，断除集而出离，证知灭而出离，修习道而出离。正如三界善法在轮回中积集与增长死与结生，故称“导向积集”(ācayagāmī)，但此法并非如此。此法犹如一人在筑十八肘高的围墙时，另一人则拿着大锤，将刚筑好的地方一路拆毁破坏；同样地，此法通过使（再生）缘残缺，而一路拆毁破坏由三界善法所积集的死与结生，故称“导向损减”(apacayagāmi)。

Diṭṭhigatānaṃ pahānāyāti, ettha diṭṭhiyo eva diṭṭhigatāni, gūthagataṃ muttagatantiādīni (a. ni. 9.11) viya. Dvāsaṭṭhiyā vā diṭṭhīnaṃ antogadhattā diṭṭhīsu gatānītipi diṭṭhigatāni. Diṭṭhiyā vā gataṃ etesantipi diṭṭhigatāni. Diṭṭhisadisagamanāni diṭṭhisadisappavattānīti attho. Kāni pana tānīti? Sasampayuttāni sakkāyadiṭṭhivicikicchāsīlabbataparāmāsaapāyagamanīyarāgadosamohākusalāni. Tāni hi yāva paṭhamamaggabhāvanā tāva pavattisabbhāvato diṭṭhisadisagamanānīti vuccanti. Iti diṭṭhiyo ca diṭṭhigatāni ca diṭṭhigatāni. Tesaṃ diṭṭhigatānaṃ. Pahānāyāti samucchedavaseneva pajahanatthāya. Paṭhamāyāti gaṇanavasenapi paṭhamuppattivasenapi paṭhamāya. Bhūmiyāti ‘‘anantarahitāya bhūmiyā’’tiādīsu (pārā. 27; ma. ni. 2.296) tāva ayaṃ mahāpathavī bhūmīti vuccati. ‘‘Sukhabhūmiyaṃ kāmāvacare’’tiādīsu (dha. sa. 988) cittuppādo. Idha pana sāmaññaphalaṃ adhippetaṃ. Tañhi sampayuttānaṃ nissayabhāvato te dhammā bhavanti etthāti bhūmi. Yasmā vā samānepi lokuttarabhāve sayampi bhavati uppajjati, na nibbānaṃ viya apātubhāvaṃ, tasmāpi bhūmīti vuccati; tassā paṭhamāya bhūmiyā. Pattiyāti sotāpattiphalasaṅkhātassa paṭhamassa sāmaññaphalassa [Pg.260] pattatthāya paṭilābhatthāyāti evamettha attho veditabbo. Viviccāti samucchedavivekavasena viviccitvā, vinā hutvā.

“‘为断除诸见执(diṭṭhigatānaṃ)故’：于此，诸见(diṭṭhi)即是见执，犹如‘入于粪者’、‘入于尿者’等（《增支部》9.11）。或因其陷入六十二见中，故于诸见中行者，亦为见执。或因此等之行如见，亦为见执。其义为：行相与见相似，转起与见相似。然则，彼等为何？即有身见(sakkāyadiṭṭhi)、疑(vicikicchā)、戒禁取(sīlabbataparāmāsa)，以及能导向恶趣(apāya)的贪、瞋、痴等不善法，连同其相应法。实则，彼等只要初道(paṭhamamagga)尚未修习，就会持续存在，故说其‘行相与见相似’。如是，诸见与诸见执，总名为见执。此等见执的‘为断除故’，是为了以根除(samuccheda)的方式舍断。‘第一’，是依数量及首次生起而言为第一。‘地(bhūmi)’：在‘于无间地’等（《律藏·波罗夷》27；《中部》2.296）文中，此大地被称为‘地’；在‘于欲界善地’等（《法集论》988）文中，则指心生起。然于此，则意指沙门果(sāmaññaphala)。因为它作为相应法的所依，诸法存在于其中，故为‘地’。又，虽然同为出世间，但它自身会存在、会生起，不像涅槃(nibbāna)那样不显现，故也称为‘地’。对于那第一地，‘为得达(pattiyā)’者，于此应如是理解其义：为了得达、为了获得名为入流果(sotāpattiphala)的第一沙门果。‘远离(vivicca)’：即以根除远离(samucchedaviveka)的方式分离，成为无有。

Idāni kiñcāpi lokiyajjhānampi na vinā paṭipadāya ijjhati, evaṃ santepi idha suddhikanayaṃ pahāya lokuttarajjhānaṃ paṭipadāya saddhiṃyeva garuṃ katvā desetukāmatāya dukkhapaṭipadaṃ dandhābhiññantiādimāha.

现在，虽然世间禅(lokiyajjhāna)也并非离开行道(paṭipadā)就能成就，即便如此，此处因世尊欲舍弃纯粹法门(suddhikanaya)，而着重开示与行道相结合的出世间禅(lokuttarajjhāna)，故说“苦行道(dukkhāpaṭipadā)、迟通达(dandhābhiññā)”等。

Tattha yo āditova kilese vikkhambhento dukkhena sasaṅkhārena sappayogena kilamanto vikkhambheti tassa dukkhā paṭipadā hoti; yo pana vikkhambhita kileso vipassanāparivāsaṃ vasanto cirena maggapātubhāvaṃ pāpuṇāti tassa dandhābhiññā hoti. Iti yo koci vāro dukkhapaṭipadadandhābhiñño nāma kato.

于此，若有行者从一开始即以困难、有行、有勤而劳苦地镇伏烦恼，其行道即是苦行道；又，若有行者已镇伏烦恼，在修习观(vipassanā)时，经长时方能到达道的显现，其智证即是迟缓的。如是，任何一种情况，皆名为“苦行道、迟智证”。

Katamaṃ pana vāraṃ rocesunti? Yattha sakiṃ vikkhambhitā kilesā samudācaritvā dutiyampi vikkhambhitā puna samudācaranti, tatiyaṃ vikkhambhite pana tathāvikkhambhiteva katvā maggena samugghātaṃ pāpeti, imaṃ vāraṃ rocesuṃ. Imassa vārassa dukkhāpaṭipadā dandhābhiññāti nāmaṃ kataṃ. Ettakena pana na pākaṭaṃ hoti. Tasmā evamettha ādito paṭṭhāya vibhāvanā veditabbā – yo hi cattāri mahābhūtāni pariggahetvā upādārūpaṃ pariggaṇhāti, arūpaṃ pariggaṇhāti, ‘rūpārūpaṃ’ pana pariggaṇhanto dukkhena kasirena kilamanto pariggahetuṃ sakkoti, tassa dukkhā paṭipadā nāma hoti. Pariggahitarūpārūpassa pana vipassanāparivāse maggapātubhāvadandhatāya dandhābhiññā nāma hoti.

然则，（诸义注师）认可哪一种情况呢？即烦恼第一次被镇伏后又生起，第二次被镇伏后又再生起，第三次镇伏时，则就那样镇伏后，以道使其根除——他们认可这种情况。这种情况被称为“苦行道、迟智证”。仅此说明尚不清晰。因此，于此应从头开始详尽解释：若有行者把握四大(mahābhūta)后，把握所造色(upādārūpa)，把握无色法(arūpa)，但在把握“色与无色法”时，须以困难、艰辛、劳苦方能把握，其行道即名为“苦行道”。而对于已把握色与无色法者，在修习观时，因道的显现迟缓，故名为“迟智证”。

Yopi rūpārūpaṃ pariggahetvā ‘nāmarūpaṃ’ vavatthapento dukkhena kasirena kilamanto vavatthapeti, vavatthāpite ca nāmarūpe vipassanāparivāsaṃ vasanto cirena maggaṃ uppādetuṃ sakkoti, tassāpi dukkhā paṭipadā dandhābhiññā nāma hoti.

又，若有行者把握色与无色法后，以困难、艰辛、劳苦而确定“名色”(nāmarūpa)，在确定名色后，修习观时，经长时方能生起道，此亦名为“苦行道、迟智证”。

Aparo nāmarūpampi vavatthapetvā ‘paccaye’ pariggaṇhanto dukkhena kasirena kilamanto pariggaṇhāti, paccaye ca pariggahetvā vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhā paṭipadā dandhābhiññā nāma hoti.

另有行者确定名色后，以困难、艰辛、劳苦而把握“缘”(paccaya)，把握诸缘后，修习观时，经长时才生起道，此亦名为“苦行道、迟智证”。

Aparo [Pg.261] paccayepi pariggahetvā ‘lakkhaṇāni’ paṭivijjhanto dukkhena kasirena kilamanto paṭivijjhati, paṭividdhalakkhaṇo ca vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhā paṭipadā dandhābhiññā nāma hoti.

又有人亦把握诸缘后，以困难、艰辛、劳累而彻知诸相，且在彻知诸相后，安住于观，经长时方令道生起，如此亦名为苦行道、迟通达。

Aparo lakkhaṇānipi paṭivijjhitvā vipassanāñāṇe tikkhe sūre pasanne vahante uppannaṃ ‘vipassanānikantiṃ’ pariyādiyamāno dukkhena kasirena kilamanto pariyādiyati, nikantiñca pariyādiyitvā vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhā paṭipadā dandhābhiññā nāma hoti. Imaṃ vāraṃ rocesuṃ. Imassa vārassa etaṃ nāmaṃ kataṃ. Imināva upāyena parato tisso paṭipadā veditabbā.

又有人亦彻知诸相后，当观智(vipassanāñāṇa)变得敏锐、勇健、明净、流畅时，以困难、艰辛、劳累而克服所生起的观爱(vipassanānikanti)，且在克服观爱后，安住于观，经长时方令道生起，此亦名为苦行道、迟通达。诸师喜爱此一说法，此一说法即被赋予此名。应以此方法，了知其后三种行道。

Phasso hotītiādīsu anaññātaññassāmītindriyaṃ, sammāvācā, sammākammanto, sammāājīvoti cattāri padāni adhikāni. Niddesavāre ca vitakkādiniddesesu ‘maggaṅga’ntiādīni padāni adhikāni. Sesaṃ sabbaṃ heṭṭhā vuttasadisameva. Bhūmantaravasena pana lokuttaratāva idha viseso.

在“有触”等句中，“未知当知根”(anaññātaññassāmītindriya)、“正语”、“正业”、“正命”这四句是新增的。在解释章(Niddesavāra)中，于寻等的解释里，“道支”(maggaṅga)等句是新增的。其余一切皆与前面所说相似。但由于地的差异，此处的特别之处在于其出世间性(lokuttaratā)。

Tattha anaññātaññassāmītindriyanti ‘anamatagge saṃsāravaṭṭe anaññātaṃ amataṃ padaṃ catusaccadhammameva vā jānissāmī’ti paṭipannassa iminā pubbābhogena uppannaṃ indriyaṃ. Lakkhaṇādīni panassa heṭṭhā paññindriye vuttanayeneva veditabbāni.

其中，“未知当知根”(anaññātaññassāmītindriya)是指：行者于无始(anamatagge)轮回(saṃsāravaṭṭe)中，生起“我将了知那未曾了知的、不死之境(amataṃ padaṃ)，或即四谛法(catusaccadhamma)”之决心，由此预行(pubbābhoga)而生起的根。至于其特相等，则应依照前面慧根(paññindriya)中所说的方式来理解。

Sundarā pasatthā vā vācā sammāvācā. Vacīduccaritasamugghāṭikāya micchāvācāviratiyā etaṃ adhivacanaṃ. Sā pariggahalakkhaṇā viramaṇarasā micchāvācappahānapaccupaṭṭhānā. Sundaro pasattho vā kammanto sammākammanto. Micchākammantasamucchedikāya pāṇātipātādiviratiyā etaṃ nāmaṃ. So samuṭṭhānalakkhaṇo viramaṇaraso micchākammantappahānapaccupaṭṭhāno. Sundaro pasattho vā ājīvo sammāājīvo. Micchājīvaviratiyā etaṃ adhivacanaṃ. So vodānalakkhaṇo ñāyājīvappavattiraso micchājīvappahānapaccupaṭṭhāno.

“正语”(sammāvācā)是美好或可赞叹的语言。这是对根除语恶行(vacīduccarita)的“离邪语”(micchāvācāvirati)的称谓。其特相为摄持(pariggaha)，作用为远离(viramaṇa)，现起为舍离邪语(micchāvācappahāna)。“正业”(sammākammanto)是美好或可赞叹的行为。这是对根除邪业(micchākammanta)的“离杀生等”(pāṇātipātādivirati)的名称。其特相为发起(samuṭṭhāna)，作用为远离，现起为舍离邪业(micchākammantappahāna)。“正命”(sammāājīvo)是美好或可赞叹的谋生方式。这是对“离邪命”(micchājīvavirati)的称谓。其特相为清净(vodāna)，作用为以正当方式维生(ñāyājīvappavatti)，现起为舍离邪命(micchājīvappahāna)。

Apica heṭṭhā viratittaye vuttavasenapettha lakkhaṇādīni veditabbāni. Iti imesaṃ tiṇṇaṃ dhammānaṃ vasena heṭṭhā vuttaṃ maggapañcakaṃ idha maggaṭṭhakaṃ veditabbaṃ. Yevāpanakesu ca imesaṃ abhāvo. Tathā karuṇāmuditānaṃ. Ime [Pg.262] hi tayo dhammā idha pāḷiyaṃ āgatattāva yevāpanakesu na gahitā. Karuṇāmuditā pana sattārammaṇā, ime dhammā nibbānārammaṇāti tāpettha na gahitā. Ayaṃ tāva uddesavāre visesattho.

再者，于此应依前面三离(viratittaya)中所说，了知其特相等。如是，凭此三法，前面所说的五支道(maggapañcaka)，于此应了知为八支道(maggaṭṭhaka)。在不定法(yevāpanaka)中则无此三法，悲与喜亦然。此三法因已出现于此巴利（经文）中，故不摄于不定法中。悲与喜(karuṇāmuditā)则以有情为所缘(sattārammaṇa)，而此三法以涅槃为所缘(nibbānārammaṇa)，故亦不被包含于此。以上为标举章(uddesavāra)的特殊义。

283. Niddesavāre pana maggaṅgaṃ maggapariyāpannanti ettha tāva maggassa aṅganti maggaṅgaṃ; maggakoṭṭhāsoti attho. Yathā pana araññe pariyāpannaṃ araññapariyāpannaṃ nāma hoti, evaṃ magge pariyāpannanti maggapariyāpannaṃ. Maggasannissitanti attho.

283. 在解释章(niddesavāra)中，关于“道支”(maggaṅga)与“道所摄”(maggapariyāpanna)，首先，“道之支”即是“道支”，意思是“道的部分”(maggakoṭṭhāsa)。又如，包含于森林(arañña)中的，称为“森林所摄”(araññapariyāpanna)；同样地，“包含于道中”即是“道所摄”，意思是“依止于道”(maggasannissita)。

285. Pītisambojjhaṅgoti ettha pīti eva sambojjhaṅgoti pītisambojjhaṅgo. Tattha bodhiyā bodhissa vā aṅgoti bojjhaṅgo. Idaṃ vuttaṃ hoti – yā ayaṃ dhammasāmaggī yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā bodhīti vuccati. Bujjhatīti kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikaroti. Tassā dhammasāmaggīsaṅkhātāya bodhiyā aṅgotipi bojjhaṅgo, jhānaṅgamaggaṅgādīni viya. Yopesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako bodhīti vuccati, tassa bodhissa aṅgotipi bojjhaṅgo; senaṅgarathaṅgādayo viya. Tenāhu aṭṭhakathācariyā – ‘‘bujjhanakassa puggalassa aṅgāti vā bojjhaṅgā’’ti (vibha. aṭṭha. 466; saṃ. ni. aṭṭha. 3.5.182).

285. 在“喜正觉支”(Pītisambojjhaṅgo)中，“喜即是正觉支”，故为“喜正觉支”。于此，“觉悟之支”即是“觉支”(bojjhaṅgo)。其义为：此法聚，于出世间道刹那生起时，能对治昏沉、掉举、停滞、筹划、耽著欲乐与苦行、执取断见与常见等诸多灾患，此法聚由念、择法、精进、喜、轻安、定、舍所构成，圣弟子依此而觉悟，故称之为“觉”(bodhi)。所谓“觉悟”，即是从烦恼相续的沉睡中醒来，或洞见四圣谛，或亲证涅槃。彼法聚所成的“觉”，其支分亦是“觉支”，犹如禅支、道支等。又，圣弟子依此如是宣说之法聚而觉悟，故亦称之为“觉”（指觉者），彼“觉”之支分亦是“觉支”，犹如军支、车支等。是故义注师(aṭṭhakathācariyā)说：“或为觉悟者之支分，故为觉支。”

Apica ‘‘bojjhaṅgāti kenaṭṭhena bojjhaṅgā? Bodhāya saṃvattantīti bojjhaṅgā, bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā’’ti (paṭi. ma. 2.17) iminā paṭisambhidānayenāpi bojjhaṅgattho veditabbo. Pasattho sundaro vā bojjhaṅgoti sambojjhaṅgo. Evaṃ pīti eva sambojjhaṅgo pītisambojjhaṅgoti. Cittekaggatāniddesādīsupi imināva nayena attho veditabbo.

再者，“觉支(bojjhaṅga)以何义为觉支？能导向觉悟，故为觉支；能觉悟，故为觉支；能随觉，故为觉支；能通达觉悟，故为觉支；能正觉，故为觉支。”亦应以此《无碍解道》(Paṭisambhidāmagga)之理趣理解觉支之义。卓越或善妙之觉支为“正觉支”(sambojjhaṅgo)。如是，“喜即是正觉支”，故为“喜正觉支”。于心一境性(Cittekaggatā)等之解释(niddesa)中，亦应以同样之理趣理解其义。

296. Tesaṃ dhammānanti ye tasmiṃ samaye paṭivedhaṃ gacchanti catusaccadhammā, tesaṃ dhammānaṃ. Anaññātānanti kiñcāpi paṭhamamaggena te dhammā ñātā [Pg.263] nāma honti, yathā pana pakatiyā anāgatapubbaṃ vihāraṃ āgantvā vihāramajjhe ṭhitopi puggalo pakatiyā anāgatabhāvaṃ upādāya ‘anāgatapubbaṃ ṭhānaṃ āgatomhī’ti vadati, yathā ca pakatiyā apiḷandhapubbaṃ mālaṃ piḷandhitvā, anivatthapubbaṃ vatthaṃ nivāsetvā, abhuttapubbaṃ bhojanaṃ bhuñjitvā, pakatiyā abhuttabhāvaṃ upādāya abhuttapubbaṃ bhojanaṃ bhuttomhīti vadati, evamidhāpi yasmā pakatiyā iminā puggalena ime dhammā na ñātapubbā tasmā anaññātānanti vuttaṃ. Adiṭṭhādīsupi eseva nayo. Tattha adiṭṭhānanti ito pubbe paññācakkhunā adiṭṭhānaṃ. Appattānanti adhigamanavasena appattānaṃ. Aviditānanti ñāṇena apākaṭakatānaṃ. Asacchikatānanti apaccakkhakatānaṃ. Sacchikiriyāyāti paccakkhakaraṇatthaṃ. Yathā ca iminā padena, evaṃ sesehipi saddhiṃ anaññātānaṃ ñāṇāya, adiṭṭhānaṃ dassanāya, appattānaṃ pattiyā, aviditānaṃ vedāyāti yojanā kātabbā.

296. “彼等诸法”者，指于彼时被洞见的四圣谛法。“未曾知”者，虽然此等法已为初道所知，但譬如，某个个人素来未到过某寺院，即使已立于寺院之中，仍因其素来未到过而说：‘我来到了一个素来未到过之处。’又譬如，戴上素来未戴过的花环，穿上素来未穿过的衣服，食用素来未食用过的食物后，因其素来未食用过而说：‘我食用了素来未食用过的食物。’此处亦然，因为此一个人素来未曾了知此等法，故说“未曾知”。“未曾见”等亦是同理。其中，“未曾见”者，指此前未曾以慧眼见过。“未曾得”者，指未曾以证得的方式获得。“未曾解”者，指未曾以智令其显现。“未曾证”者，指未曾亲证。“为作证”者，是为亲证之义。并且，犹如与此词的连接，也应将其余词语连接为：为了了知未曾知的，为了见到未曾见的，为了达到未曾达到的，为了通达未曾通达的。

299. Catūhi vacīduccaritehītiādīsu vacīti vacīviññatti veditabbā. Tiṇṇaṃ dosānaṃ yena kenaci duṭṭhāni caritānīti duccaritāni. Vacīto pavattāni duccaritāni vacīduccaritāni, vaciyā vā nipphāditāni duccaritāni vacīduccaritāni. Tehi vacīduccaritehi. Ārakā ramatīti ārati. Vinā tehi ramatīti virati. Tato tato paṭinivattāva hutvā tehi vinā ramatīti paṭivirati. Upasaggavasena vā padaṃ vaḍḍhitaṃ. Sabbamidaṃ oramaṇabhāvassevādhivacanaṃ. Veraṃ maṇati, vināsetīti veramaṇī. Idampi oramaṇasseva vevacanaṃ. Yāya pana cetanāya musāvādādīni bhāsamāno karoti nāma, ayaṃ lokuttaramaggavirati. Uppajjitvā taṃ kiriyaṃ kātuṃ na deti, kiriyāpathaṃ pacchindatīti akiriyā. Tathā taṃ karaṇaṃ kātuṃ na deti, karaṇapathaṃ pacchindatīti akaraṇaṃ. Yāya ca cetanāya catubbidhaṃ vacīduccaritaṃ bhāsamāno ajjhāpajjati nāma, ayaṃ uppajjitvā tathā ajjhāpajjituṃ na detīti anajjhāpatti.

299. 于“由四语恶行”等句中，“语”（vacī）当知为语表（vacīviññatti）。由三过患中任何一者所染污的行为，是为“恶行”（duccaritāni）。由语而转起的恶行，或由语所完成的恶行，是为“语恶行”（vacīduccaritāni）。“于远处而乐”，故为“远离”（ārati）。“离彼等而乐”，故为“离”（virati）。“从彼彼退转后，离彼等而乐”，故为“退离”（paṭivirati）。或由前缀而增广其词。此等皆为“止息”状态之异名。“摧毁怨憎”，故为“禁绝”（veramaṇī）。此亦为“止息”之同义词。复次，以何等思（cetanā）说妄语等，名为“造作”；此出世间道离生起后，不令其作彼行业，截断其行业之道，故为“无行业”（akiriyā）。同样，不令其作彼所作，截断其所作之道，故为“无所作”（akaraṇaṃ）。又，以何等思说四种语恶行，名为“违犯”；此（离）生起后，不令其如是违犯，故为“无违犯”（anajjhāpatti）。

Velāanatikkamoti ettha ‘‘tāya velāyā’’tiādīsu (dī. ni. 2.154; mahāva. 1-3; udā. 1 ādayo) tāva kālo velāti āgato. ‘‘Uruvelāyaṃ viharatī’’ti (mahāva. 1; saṃ. ni. 1.137) ettha rāsi. ‘‘Ṭhitadhammo velaṃ nātivattatī’’ti (cūḷava. 384; a. ni. 8.19; udā. 45) ettha sīmā. Idhāpi sīmāva. Anatikkamanīyaṭṭhena [Pg.264] hi cattāri vacīsucaritāni velāti adhippetāni. Iti yāya cetanāya cattāri vacīduccaritāni bhāsamāno velaṃ atikkamati nāma, ayaṃ uppajjitvā taṃ velaṃ atikkamituṃ na detīti velāanatikkamoti vuttā. Velāyatīti vā velā, calayati viddhaṃsetīti attho. Kiṃ velāyati? Catubbidhaṃ vacīduccaritaṃ. Iti velāyanato ‘velā’. Purisassa pana hitasukhaṃ anatikkamitvā vattatīti ‘anatikkamo’. Evamettha padadvayavasenāpi attho veditabbo.

于“不越界限”(Velāanatikkamo)一句中，首先，在“于彼时”(tāya velāya)等句中，“velā”一词作“时间”(kāla)解。在“住于优楼频螺(Uruvelā)”一句中，作“堆”(rāsi)解。在“住于法者不越界限”一句中，作“界限”(sīmā)解。此处亦作“界限”解。实因具有不可逾越之义，故四种语善行被意指为“界限”(velā)。是故，以何种思(cetanā)说四种语恶行，即名为逾越界限；而此离(virati)生起后，不令其逾越该界限，故称“不越界限”。又或，因其能动摇(velāyati)，故为“velā”，意思是它能摇动、摧毁(viddhaṃseti)。摇动什么？四种语恶行(vacīduccarita)。是故，因其能动摇，故为“velā”。而“不越”(anatikkamo)，则因其不逾越人的利益安乐而转起。如是，此处亦应依二词之组合而理解其义。

Setuṃ hanatīti setughāto; catunnaṃ vacīduccaritānaṃ padaghāto paccayaghātoti attho. Paccayo hi idha setūti adhippeto. Tatrāyaṃ vacanattho – rāgādiko catunnaṃ vacīduccaritānaṃ paccayo vaṭṭasmiṃ puggalaṃ sinoti bandhatīti setu. Setussa ghāto setughāto. Vacīduccaritapaccayasamugghāṭikāya viratiyā etaṃ adhivacanaṃ. Ayaṃ pana sammāvācāsaṅkhātā virati pubbabhāge nānācittesu labbhati. Aññeneva hi cittena musāvādā viramati, aññena pesuññādīhi. Lokuttaramaggakkhaṇe pana ekacittasmiṃyeva labbhati. Catubbidhāya hi vacīduccaritacetanāya padapacchedaṃ kurumānā maggaṅgaṃ pūrayamānā ekāva virati uppajjati.

“摧毁其因”(setuṃ hanati)，故为“断因”(setughāto)；其义为：斩断四种语恶行之因(pada)，即摧毁其缘(paccaya)。实因此处“缘”(paccaya)即被意指为“因”(setu)。于此，其词义为：贪等作为四种语恶行之缘，于轮回(vaṭṭa)中束缚、捆绑补特伽罗(puggala)，故为“因”(setu)。摧毁此因，即为“断因”(setughāto)。此是能根除语恶行之缘的离(virati)的异名。又，此称作“正语”(sammāvācā)的离，于前分(pubbabhāga)，于不同心中获得。实以一心离妄语，以另一心离离间语(pesuñña)等。然于出世间道刹那(lokuttaramaggakkhaṇa)，则于一心中即得。实因其能截断四种语恶行之思(cetanā)的因，圆满道支(maggaṅga)，故唯一的离(virati)生起。

300. Kāyaduccaritehīti kāyato pavattehi kāyena vā nipphāditehi pāṇātipātādīhi duccaritehi. Sesaṃ purimanayeneva veditabbaṃ. Ayampi sammākammantasaṅkhātā virati pubbabhāge nānācittesu labbhati. Aññeneva hi cittena pāṇātipātā viramati, aññena adinnādānamicchācārehi. Lokuttaramaggakkhaṇe pana ekacittasmiṃyeva labbhati. Tividhāya hi kāyaduccaritacetanāya padapacchedaṃ kurumānā maggaṅgaṃ pūrayamānā ekāva virati uppajjati.

300. “由身恶行”者，谓由身表而发生，或由身所完成的杀生等恶行。其余应如前理趣而知。此被称为“正业”的离，在道的前分，于种种心中获得。确实，是以一心离杀生，以另一心离不与取及邪淫。然而，在出世间道刹那，则仅于一心中获得。确实，唯一的离生起，它斩断三种身恶行思的根基，并圆满道支。

301. Sammāājīvaniddese akiriyātiādīsu yāya cetanāya micchājīvaṃ ājīvamāno kiriyaṃ karoti nāma, ayaṃ uppajjitvā taṃ kiriyaṃ kātuṃ na detīti akiriyāti. Iminā nayena yojanā veditabbā. Ājīvo ca nāmesa pāṭiyekko natthi, vācākammantesu gahitesu gahitova hoti, tappakkhikattā. Dhuvapaṭisevanavasena panāyaṃ tato nīharitvā dassitoti. Evaṃ sante sammāājīvo sakiccako na hoti[Pg.265], aṭṭha maggaṅgāni na paripūrenti, tasmā sammāājīvo sakiccako kātabbo, aṭṭha maggaṅgāni paripūretabbānīti. Tatrāyaṃ nayo – ājīvo nāma bhijjamāno kāyavacīdvāresuyeva bhijjati. Manodvāre ājīvabhedo nāma natthi. Pūrayamānopi tasmiṃyeva dvāradvaye pūrati. Manodvāre ājīvapūraṇaṃ nāma natthi. Kāyadvāre pana vītikkamo ājīvahetukopi atthi naājīvahetukopi. Tathā vacīdvāre.

301. 在正命的解释中，关于“不为”等句：人以某种思营邪命而造作“行”，此（正命离）生起后，即不令其造作彼行，故称“不为”。应以此理趣了知其结合。再者，所谓的命并非个别独立，当计取语与业时，它亦被计取，因其为彼等之同分。然而，以恒常习行故，而将其从中抽出开示。若如此，则正命便无自身的作用，八道支亦不得圆满。是故，正命应有其作用，八道支应被圆满。于此，理趣如下：所谓的命，若有毁犯，仅于身门、语门毁犯，意门中无所谓的毁犯命。若得圆满，亦仅于此二门圆满，意门中无所谓的圆满命。然而，身门之违犯，有因命而起者，亦有不因命而起者。语门亦然。

Tattha yaṃ rājarājamahāmattā khiḍḍāpasutā sūrabhāvaṃ dassentā migavadhaṃ vā panthaduhanaṃ vā paradāravītikkamaṃ vā karonti, idaṃ akusalaṃ kāyakammaṃ nāma. Tato viratipi ‘sammākammanto’ nāma. Yaṃ pana naājīvahetukaṃ catubbidhaṃ vacīduccaritaṃ bhāsanti, idaṃ akusalaṃ vacīkammaṃ nāma. Tato viratipi ‘sammāvācā’ nāma.

于此二者中，国王与王之大臣们沉迷嬉戏，为显示勇武而行猎杀野兽、拦路抢劫或侵犯他人之妻，此被称为不善的身业。远离此事即是“正业”。此外，凡非为谋生而说四种语恶行，此被称为不善的语业。远离此事即是“正语”。

Yaṃ pana ājīvahetu nesādamacchabandhādayo pāṇaṃ hananti, adinnaṃ ādiyanti, micchācāraṃ caranti, ayaṃ micchājīvo nāma. Tato virati ‘sammāājīvo’ nāma. Yampi lañjaṃ gahetvā musā bhaṇanti, pesuññapharusasamphappalāpe pavattenti, ayampi micchājīvo nāma. Tato virati sammāājīvo nāma.

又，因谋生故，猎人、渔夫等杀生、不与取、行邪淫，此名为邪命。远离于此，名为正命。又，收受贿赂而说妄语，或行离间语、粗恶语、绮语，此亦名为邪命。远离于此，名为正命。

Mahāsīvatthero panāha – ‘kāyavacīdvāresupi vītikkamo ājīvahetuko vā hotu no vā ājīvahetuko, akusalaṃ kāyakammaṃ vacīkammantveva saṅkhyaṃ gacchati. Tato viratipi sammākammanto sammāvācātveva vuccatī’ti. ‘Ājīvo kuhi’nti vutte pana ‘tīṇi kuhanavatthūni nissāya cattāro paccaye uppādetvā tesaṃ paribhogo’ti āha. Ayaṃ pana koṭippatto micchājīvo. Tato virati sammāājīvo nāma.

大希瓦长老则说：“于身语二门，违越之事，不论是否因谋生而起，都只算作不善的身业与语业。远离于此，亦只称为正业与正语。”当被问及“正命在何处”时，他答道：“依靠三欺诈事，令四资具生起而受用。”然而，此乃达到极点的邪命。远离于此，名为正命。

Ayampi sammāājīvo pubbabhāge nānācittesu labbhati, aññeneva hi cittena kāyadvāravītikkamā viramati, aññena vacīdvāravītikkamā. Lokuttaramaggakkhaṇe pana ekacittasmiṃyeva labbhati. Kāyavacīdvāresu hi sattakammapathavasena uppannāya micchājīvasaṅkhātāya dussīlyacetanāya padapacchedaṃ kurumānā maggaṅgaṃ pūrayamānā ekāva virati uppajjatīti. Ayaṃ niddesavāre viseso.

此正命亦于前分在种种心中获得，因为确实是以一心远离身门的违越，以另一心远离语门的违越。然而在出世间道刹那，则只于一心中获得。因为在身语二门中，生起唯一的远离，它断除由七业道之力所生、名为邪命的恶戒之思的根基，并圆满道支。此为解释章中的差别。

Yaṃ [Pg.266] panetaṃ indriyesu anaññātaññassāmītindriyaṃ vaḍḍhitaṃ, maggaṅgesu ca sammāvācādīni, tesaṃ vasena saṅgahavāre ‘‘navindriyāni, aṭṭhaṅgiko maggo’’ti vuttaṃ. Suññatavāro pākatikoyevāti. Ayaṃ tāva suddhikapaṭipadāya viseso.

又，于诸根中，未知当知根得以增长；于诸道支中，正语等也得以增长。依于此等，故于摄(saṅgaha)章中说：“九根，八支道。”空性(suññata)章则如常。以上即是纯净行道的差别。

343. Ito paraṃ suddhikasuññatā suññatapaṭipadā suddhikaappaṇihitā appaṇihitapaṭipadāti ayaṃ desanābhedo hoti. Tattha suññatanti lokuttaramaggassa nāmaṃ. So hi āgamanato saguṇato ārammaṇatoti tīhi kāraṇehi nāmaṃ labhati. Kathaṃ? Idha bhikkhu anattato abhinivisitvā anattato saṅkhāre passati. Yasmā pana anattato diṭṭhamatteneva maggavuṭṭhānaṃ nāma na hoti, aniccatopi dukkhatopi daṭṭhumeva vaṭṭati, tasmā ‘aniccaṃ dukkhamanattā’ti tividhaṃ anupassanaṃ āropetvā sammasanto carati. Vuṭṭhānagāminivipassanā panassa tebhūmakepi saṅkhāre suññatova passati. Ayaṃ vipassanā suññatā nāma hoti. Sā āgamanīyaṭṭhāne ṭhatvā attano maggassa ‘suññata’nti nāmaṃ deti. Evaṃ maggo ‘āgamanato’ suññatanāmaṃ labhati. Yasmā pana so rāgādīhi suñño tasmā ‘saguṇeneva’ suññatanāmaṃ labhati. Nibbānampi rāgādīhi suññattā suññatanti vuccati. Taṃ ārammaṇaṃ katvā uppannattā maggo ‘ārammaṇato’ suññatanāmaṃ labhati.

343. 此后，有纯空、空行道、纯无愿、无愿行道之说法差别。其中，“空”是出世间道的名称。此道由三种原因得名：依其来源、依其自性、依其所缘。如何？于此，比丘审谛无我，观诸行为无我。然而，仅以见无我，尚不足以成就道的出离，亦须见无常与苦。是故，彼安立于“无常、苦、无我”此三随观，省察而住。其导向出离的观(vipassanā)，于三地诸行中见其为空。此观名为“空”。此观立于其来源之处，给予其道“空”之名。如是，道“依其来源”而得名“空”。又，因其道空于贪等，故“依其自性”而得名“空”。涅槃亦因空于贪等而称为“空”。道以涅槃为所缘而生起，故“依其所缘”而得名“空”。

Tattha suttantikapariyāyena saguṇatopi ārammaṇatopi nāmaṃ labhati. Pariyāyadesanā hesā. Abhidhammakathā pana nippariyāyadesanā. Tasmā idha saguṇato vā ārammaṇato vā nāmaṃ na labhati, āgamanatova labhati. Āgamanameva hi dhuraṃ. Taṃ duvidhaṃ hoti – vipassanāgamanaṃ maggāgamananti. Tattha maggassa āgataṭṭhāne vipassanāgamanaṃ dhuraṃ, phalassa āgataṭṭhāne maggāgamanaṃ dhuraṃ. Idha maggassa āgatattā vipassanāgamanameva dhuraṃ jātaṃ.

于此，依经教之方便说，道亦可“依其自性”或“依其所缘”而得名。此诚为方便说。而阿毗达摩(abhidhamma)之说则为究竟说。是故，于此，道非由“自性”或“所缘”得名，而仅由“来源”得名。来源实为首要。此来源有二：观之来源与道之来源。其中，于道生起处，观之来源为首要；于果生起处，道之来源为首要。于此，因道已生起，故观之来源即成首要。

350. Appaṇihitanti, etthāpi appaṇihitanti maggasseva nāmaṃ. Idampi nāmaṃ maggo tīheva kāraṇehi labhati. Kathaṃ? Idha bhikkhu āditova dukkhato abhinivisitvā dukkhatova saṅkhāre passati. Yasmā pana dukkhato diṭṭhamatteneva maggavuṭṭhānaṃ nāma na hoti, aniccatopi anattatopi daṭṭhumeva vaṭṭati, tasmā aniccaṃ dukkhamanattā’ti tividhaṃ anupassanaṃ āropetvā [Pg.267] sammasanto carati. Vuṭṭhānagāminivipassanā panassa tebhūmakasaṅkhāresu paṇidhiṃ sosetvā pariyādiyitvā vissajjeti. Ayaṃ vipassanā appaṇihitā nāma hoti. Sā āgamanīyaṭṭhāne ṭhatvā attano maggassa ‘appaṇihita’nti nāmaṃ deti. Evaṃ maggo ‘āgamanato’ appaṇihitanāmaṃ labhati. Yasmā pana tattha rāgadosamohapaṇidhayo natthi, tasmā ‘saguṇeneva’ appaṇihitanāmaṃ labhati. Nibbānampi tesaṃ paṇidhīnaṃ abhāvā appaṇihitanti vuccati. Taṃ ārammaṇaṃ katvā uppannattā maggo appaṇihitanāmaṃ labhati.

350. “无愿”(appaṇihita)：于此，“无愿”亦是道之名。道由三种原因得此名。如何？于此，比丘从一开始即审住于苦，观诸行为苦。然而，仅见为苦，道尚不能生起，亦须见为无常与无我。是故，他将心安立于“无常、苦、无我”此三随观而省察修行。其导向出离的观(vipassanā)，于三地诸行中，令愿求枯竭、耗尽、舍弃。此观名为“无愿”。彼观立于能引生道之处，而给予其道“无愿”之名。如是，道“由其来源”而得名“无愿”。又，因于彼道中无有贪、嗔、痴之愿求，故“由其自德”而得名“无愿”。涅槃亦因无有彼等愿求而被称为“无愿”。道以彼为所缘而生起，故“由其所缘”而得名“无愿”。

Tattha suttantikapariyāyena saguṇatopi ārammaṇatopi nāmaṃ labhati. Pariyāyadesanā hesā. Abhidhammakathā pana nippariyāyadesanā. Tasmā idha saguṇato vā ārammaṇato vā nāmaṃ na labhati, āgamanatova labhati. Āgamanameva hi dhuraṃ. Taṃ duvidhaṃ hoti – vipassanāgamanaṃ maggāgamananti. Tattha maggassa āgataṭṭhāne vipassanāgamanaṃ dhuraṃ, phalassa āgataṭṭhāne maggāgamanaṃ dhuraṃ. Idha maggassa āgatattā vipassanāgamanameva dhuraṃ jātaṃ.

于此，依经教之方便说，道亦“由其自德”与“由其所缘”而得名。此为方便说，而阿毗达摩(abhidhamma)之论述则为究竟说。是故，于此，道非“由其自德”或“由其所缘”得名，而仅“由其来源”得名。盖来源实为首要。此来源有二：观之来源与道之来源。其中，于道已至之处，观之来源为首要；于果已至之处，道之来源为首要。于此，因道已至，故观之来源成为首要。

Nanu ca suññato animitto appaṇihitoti tīṇi maggassa nāmāni? Yathāha – ‘‘tayome, bhikkhave, vimokkhā – suññato vimokkho, animitto vimokkho, appaṇihito vimokkho’’ti (paṭi. ma. 1.209). Tesu idha dve magge gahetvā animitto kasmā na gahitoti? Āgamanābhāvato. Animittavipassanā hi sayaṃ āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ dātuṃ na sakkoti. Sammāsambuddho pana attano puttassa rāhulattherassa.

再者，难道空、无相、无愿这三者不是圣道的名称吗？如所说：“诸比丘，有三解脱：空解脱、无相解脱、无愿解脱。”在这三者中，为何此处只取二道，而不取无相道呢？因无前导故。诚然，无相观（animittavipassanā）自身虽立于前导之处，却无法为自己的圣道命名。然而，正等觉者对自己的儿子罗睺罗长老……

‘‘Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasanto carissasī’’ti. (su. ni. 344);

“当修习无相，舍弃慢随眠；由彻知我慢，你将寂静行。”

Animittavipassanaṃ kathesi. Vipassanā hi niccanimittaṃ dhuvanimittaṃ sukhanimittaṃ attanimittañca ugghāṭeti. Tasmā animittāti kathitā. Sā ca kiñcāpi taṃ nimittaṃ ugghāṭeti, sayaṃ pana nimittadhammesu caratīti sanimittāva hoti. Tasmā sayaṃ āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ dātuṃ na sakkoti.

（佛陀）开示了无相观。诚然，观（vipassanā）能破除常相、恒相、乐相与我相，因此被称为“无相”。然而，此观虽然破除了那些相，其自身却仍在诸相法中行，故它本身仍是有相的。因此，它无法立于前导之处，为自己的圣道命名。

Aparo [Pg.268] nayo – abhidhammo nāma paramatthadesanā. Animittamaggassa ca paramatthato hetuvekallameva hoti. Kathaṃ? Aniccānupassanāya hi vasena animittavimokkho kathito. Tena ca vimokkhena saddhindriyaṃ adhimattaṃ hoti. Taṃ ariyamagge ekaṅgampi na hoti, amaggaṅgattā attano maggassa paramatthato nāmaṃ dātuṃ na sakkoti. Itaresu pana dvīsu anattānupassanāya tāva vasena suññatavimokkho, dukkhānupassanāya vasena appaṇihitavimokkho kathito. Tesu suññatavimokkhena paññindriyaṃ adhimattaṃ hoti, appaṇihitavimokkhena samādhindriyaṃ. Tāni ariyamaggassa aṅgattā attano maggassa paramatthato nāmaṃ dātuṃ sakkonti. Maggārammaṇattikepi hi maggādhipatidhammavibhajane chandacittānaṃ adhipatikāle tesaṃ dhammānaṃ amaggaṅgattāva maggādhipatibhāvo na vutto. Evaṃsampadamidaṃ veditabbanti. Ayamettha aṭṭhakathāmuttako ekassa ācariyassa mativinicchayo.

另一理路：阿毗达摩名为胜义说。于胜义上，无相道有其因之缺陷。如何说？无相解脱乃依无常随观而说，由于此解脱，信根增盛。然而此信根并非圣道的任何一分，因其非道分，故无法于胜义上为自己的道命名。于其余二者中，空解脱乃依无我随观而说，无愿解脱乃依苦随观而说。于此二解脱中，由空解脱令慧根增盛，由无愿解脱令定根增盛。此二根因是圣道之分，故能于胜义上为自己的道命名。确实，在道所缘三法中，于分别道增上法时，当欲与心为增上时，因彼等诸法非道分，故不说其为道增上。此事理应如是知。此乃一位阿阇梨独立于义注的见解与决择。

Evaṃ sabbathāpi animittavipassanā sayaṃ āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ dātuṃ na sakkotīti animittamaggo na gahito. Keci pana ‘animittamaggo āgamanato nāmaṃ alabhantopi suttantapariyāyena saguṇato ca ārammaṇato ca nāmaṃ labhatī’ti āhaṃsu. Te idaṃ vatvā paṭikkhittā – animittamagge saguṇato ca ārammaṇato ca nāmaṃ labhante suññataappaṇihitamaggāpi saguṇatoyeva ārammaṇatoyeva ca idha nāmaṃ labheyyuṃ. Na pana labhanti. Kiṃ kāraṇā? Ayañhi maggo nāma dvīhi kāraṇehi nāmaṃ labhati – sarasato ca paccanīkato ca; sabhāvato ca paṭipakkhato cāti attho. Tattha suññataappaṇihitamaggā sarasatopi paccanīkatopi nāmaṃ labhanti. Suññataappaṇihitamaggā hi rāgādīhi suññā, rāgapaṇidhiādīhi ca appaṇihitāti evaṃ ‘sarasato’ nāmaṃ labhanti. Suññato ca attābhinivesassa paṭipakkho, appaṇihito paṇidhissāti evaṃ ‘paccanīkato’ nāmaṃ labhanti. Animittamaggo pana rāgādinimittānaṃ niccanimittādīnañca abhāvena sarasatova nāmaṃ labhati, no paccanīkato. Na hi so saṅkhāranimittārammaṇāya aniccānupassanāya paṭipakkho. Aniccānupassanā panassa anulomabhāve ṭhitāti. Sabbathāpi abhidhammapariyāyena animittamaggo nāma natthīti.

如是，在任何情况下，无相观(animittavipassanā)都无法自行安立于能引生道之位，而为自己的道命名，是故未取无相道。然而，有师言：“无相道即便不能从其前导之观(āgamana)而得名，亦能依经教之法，从其自性与所缘而得名。”他们被如此驳斥：若无相道能从其自性与所缘而得名，则空道与无愿道亦应于此（阿毗达摩中）仅从其自性与所缘而得名。但实际上并非如此。是何原因？此道实由二因得名：由其味性(sarasa)与由其敌对(paccanīka)；其义即由自性(sabhāva)与由对治(paṭipakkha)。于此，空道与无愿道由其味性与由其敌对而得名。确实，空道与无愿道，因空于贪等，及不愿于贪求等，故如是“由其味性”而得名。并且，空（道）是“我执”(attābhinivesa)的对治，无愿（道）是“愿求”(paṇidhi)的对治，故如是“由其敌对”而得名。然而无相道，仅因无有贪等之相与常相(niccanimitta)等，而“由其味性”得名，非“由其敌对”得名。盖彼（无相道）并非是以行相为所缘的无常随观(aniccānupassanā)的对治。反之，无常随观是安立于随顺于彼（无相道）的状态。是故，在任何情况下，依阿毗达摩(abhidhamma)之法，实无所谓无相道者。

Suttantikapariyāyena [Pg.269] panesa evaṃ āharitvā dīpito – yasmiñhi vāre maggavuṭṭhānaṃ hoti, tīṇi lakkhaṇāni ekāvajjanena viya āpāthamāgacchanti, tiṇṇañca ekato āpāthagamanaṃ nāma natthi. Kammaṭṭhānassa pana vibhūtabhāvadīpanatthaṃ evaṃ vuttaṃ. Ādito hi yattha katthaci abhiniveso hotu, vuṭṭhānagāminī pana vipassanā yaṃ yaṃ sammasitvā vuṭṭhāti tassa tasseva vasena āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ deti. Kathaṃ? Aniccādīsu hi yattha katthaci abhinivisitvā itarampi lakkhaṇadvayaṃ daṭṭhuṃ vaṭṭati eva. Ekalakkhaṇadassanamatteneva hi maggavuṭṭhānaṃ nāma na hoti, tasmā aniccato abhiniviṭṭho bhikkhu na kevalaṃ aniccatova vuṭṭhāti, dukkhatopi anattatopi vuṭṭhātiyeva. Dukkhato anattato abhiniviṭṭhepi eseva nayo. Iti ādito yattha katthaci abhiniveso hotu, vuṭṭhānagāminī pana vipassanā yaṃ yaṃ sammasitvā vuṭṭhāti tassa tasseva vasena āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ deti. Tattha aniccato vuṭṭhahantassa maggo animitto nāma hoti, dukkhato vuṭṭhahantassa appaṇihito, anattato vuṭṭhahantassa suññatoti. Evaṃ suttantapariyāyena āharitvā dīpito.

再者，依经教之理，此无相道被如此引述与阐明：当道出离生起时，三相犹如经由一次转向而现前，然三相并无同时现前之事。如此说是为阐明业处之显明性。最初，无论对任何一相有所专注，导向出离的观(vipassanā)，在审察了某一相而出离后，便仅依于那一相之力，安住于道之生起处，而为自己的道命名。如何？即于无常等（三相）中，在专注了任何一相后，亦应见到其余二相。因为仅见一相，不名为道出离。因此，专注无常的比丘，不仅从无常出离，也确实从苦与无我出离。于专注苦与无我者，此理亦然。如是，最初无论对任何一相有所专注，导向出离的观，在审察了某一相而出离后，便仅依于那一相之力，安住于道之生起处，而为自己的道命名。于此，从无常出离者的道，名为无相；从苦出离者的道，名为无愿；从无我出离者的道，名为空。如是，依经教之理引述与阐明了此道。

Vuṭṭhānagāminī pana vipassanā kimārammaṇāti? Lakkhaṇārammaṇāti. Lakkhaṇaṃ nāma paññattigatikaṃ na vattabbadhammabhūtaṃ. Yo pana aniccaṃ dukkhamanattāti tīṇi lakkhaṇāni sallakkheti, tassa pañcakkhandhā kaṇṭhe baddhakuṇapaṃ viya honti. Saṅkhārārammaṇameva ñāṇaṃ saṅkhārato vuṭṭhāti. Yathā hi eko bhikkhu pattaṃ kiṇitukāmo pattavāṇijena pattaṃ ābhataṃ disvā haṭṭhapahaṭṭho gaṇhissāmīti cintetvā vīmaṃsamāno tīṇi chiddāni passeyya, so na chiddesu nirālayo hoti, patte pana nirālayo hoti; evameva tīṇi lakkhaṇāni sallakkhetvā saṅkhāresu nirālayo hoti. Saṅkhārārammaṇeneva ñāṇena saṅkhārato vuṭṭhātīti veditabbaṃ. Dussopamāyapi eseva nayo.

又，导向出起的观(vipassanā)以何为所缘？以相为所缘。所谓相，有概念的性质，是不可言说之法。若有比丘观照无常、苦、无我三相，五蕴于彼则如系于颈之腐尸。智唯以行为所缘，而出离于行。譬如，有位比丘想买一个钵，看见卖钵人带来的钵，心生欢喜，心想：“我要买了！”但在仔细察看时，看见了三个孔洞。他并非对那些孔洞无所执著，而是对那个钵无所执著了。同理，观照三相后，于诸行无所执著。当知，智唯以行为所缘，而出离于行。于衣喻中，其理亦然。

Iti bhagavā lokuttaraṃ jhānaṃ bhājento suddhikapaṭipadāya catukkanayaṃ pañcakanayanti dvepi naye āhari. Tathā suddhikasuññatāya suññatapaṭipadāya suddhikaappaṇihitāya appaṇihitapaṭipadāyāti. Kasmā evaṃ āharīti? Puggalajjhāsayena ceva desanāvilāsena ca. Tadubhayampi heṭṭhā [Pg.270] vuttanayeneva veditabbaṃ. Evaṃ lokuttaraṃ jhānaṃ bhāvetīti ettha suddhikapaṭipadāya catukkapañcakavasena dve nayā, tathā sesesūti sabbesupi pañcasu koṭṭhāsesu dasa nayā bhājitā.

如是，世尊在解说出世间禅时，于纯行道(suddhikapaṭipadā)引述了四法与五法此二门。同样，于纯空性(suddhikasuññatā)、空性行道(suññatapaṭipadā)、纯无愿(suddhika-appaṇihita)、无愿行道(appaṇihitapaṭipadā)亦然。为何如此引述？因个人(puggala)根性及说法善巧。此二者皆应如前述之理而知。如是，在“修习出世间禅”的论述中，于纯行道，依四法与五法而有二门；同样，于其余诸分亦然。故于所有五个部分中共分别解说了十门。

Lokuttarakusalaṃ pakiṇṇakakathā

出世间善杂论

Tatridaṃ pakiṇṇakaṃ –

此中为杂说：

Ajjhattañca bahiddhā ca, rūpārūpesu pañcasu;

Sattaṭṭhaṅgapariṇāmaṃ, nimittaṃ paṭipadāpatīti.

于内蕴与外蕴，于色、无色五蕴；七支、八支等之转变，相、行道与主导。

Lokuttaramaggo hi ajjhattaṃ abhinivisitvā ajjhattaṃ vuṭṭhāti, ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti, bahiddhā abhinivisitvā bahiddhā vuṭṭhāti, bahiddhā abhinivisitvā ajjhattaṃ vuṭṭhāti. Rūpe abhinivisitvā rūpā vuṭṭhāti, rūpe abhinivisitvā arūpā vuṭṭhāti. Arūpe abhinivisitvā arūpā vuṭṭhāti, arūpe abhinivisitvā rūpā vuṭṭhāti, ekappahāreneva pañcahi khandhehi vuṭṭhāti.

诚然，出世间道专注于内而从内出起，专注于内而从外出起；专注于外而从外出起，专注于外而从内出起。专注于色而从色出起，专注于色而从无色出起；专注于无色而从无色出起，专注于无色而从色出起；仅以一击即从五蕴中出起。

‘Sattaṭṭhaṅgapariṇāma’nti so panesa maggo aṭṭhaṅgikopi hoti sattaṅgikopi. Bojjhaṅgāpi satta vā honti cha vā. Jhānaṃ pana pañcaṅgikaṃ vā hoti caturaṅgikaṃ vā; tivaṅgikaṃ vā duvaṅgikaṃ vā. Evaṃ sattaaṭṭhādīnaṃ aṅgānaṃ pariṇāmo veditabboti attho.

“七八支转变”者，谓此道亦有八支，亦有七支；觉支亦有七支或六支；禅那则有五支、或四支、或三支、或二支。如是，当知此义为七、八等诸支的转变。

‘Nimittaṃ paṭipadāpatī’ti nimittanti yato vuṭṭhānaṃ hoti; ‘paṭipadāpatī’ti paṭipadāya ca adhipatino ca calanācalanaṃ veditabbaṃ.

“相、行道主宰”：“相”者，出起之处；“行道主宰”者，当知是行道与主宰的动摇与不动摇。

Tattha ajjhattaṃ abhinivisitvā ajjhattaṃ vuṭṭhātītiādīsu tāva idhekacco āditova ajjhattaṃ pañcasu khandhesu abhinivisati, abhinivisitvā te aniccādito passati, yasmā pana na suddhaajjhattadassanamatteneva maggavuṭṭhānaṃ hoti, bahiddhāpi daṭṭhabbameva, tasmā parassa khandhepi anupādinnasaṅkhārepi aniccaṃ dukkhamanattāti passati. So kālena ajjhattaṃ sammasati kālena bahiddhāti. Tassevaṃ sammasato ajjhattaṃ sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati. Evaṃ ajjhattaṃ abhinivisitvā ajjhattaṃ vuṭṭhāti nāma. Sace panassa bahiddhā sammasanakāle vipassanā maggena [Pg.271] saddhiṃ ghaṭiyati, evaṃ ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti nāma. Eseva nayo bahiddhā abhinivisitvā bahiddhā ca ajjhattañca vuṭṭhānepi.

于此，就“专注于内而从内出起”等句而言，首先：于此，某人从一开始即专注于内在的五蕴，专注之后，观其为无常等。然仅凭纯粹观内并不能令道出起，亦必须观外在，是故他亦观他人的诸蕴及无执取之行(anupādinnasaṅkhāra)为无常、苦、无我。他时而审察于内，时而审察于外。当他如此审察时，若于审察内在之际，观(vipassanā)与道结合，此即名为“专注于内而从内出起”。但若于他审察外在之际，观(vipassanā)与道结合，此即名为“专注于内而从外出起”。此理亦同样适用于专注于外而从外及从内出起。

Aparo āditova rūpe abhinivisati abhinivisitvā bhūtarūpañca upādārūpañca paricchinditvā aniccādito passati, yasmā pana na suddharūpadassanamatteneva vuṭṭhānaṃ hoti arūpampi daṭṭhabbameva, tasmā taṃ rūpaṃ ārammaṇaṃ katvā uppannaṃ vedanaṃ saññaṃ saṅkhāre viññāṇañca idaṃ arūpanti paricchinditvā aniccādito passati. So kālena rūpaṃ sammasati kālena arūpaṃ. Tassevaṃ sammasato rūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati. Evaṃ rūpe abhinivisitvā rūpā vuṭṭhāti nāma. Sace panassa arūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, evaṃ rūpe abhinivisitvā arūpā vuṭṭhāti nāma. Esa nayo arūpe abhinivisitvā arūpā ca rūpā ca vuṭṭhānepi.

又，另一人从一开始即专注于色，专注之后，辨别根本色与所造色，而后观之为无常等。然而，因仅凭纯粹观色并不能出起，故非色亦必须被观见。因此，他以此色为所缘，将生起的受、想、行、识辨别为“此是非色”后，观之为无常等。他时而审察色，时而审察非色。当他如此审察时，若于审察色之际，观(vipassanā)与道结合，此即名为“专注于色而从色出起”。但若于他审察非色之际，观与道结合，此即名为“专注于色而从非色出起”。此理亦适用于专注于非色而从非色与色出起之情形。

‘‘Yaṃkiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti (mahāva. 16; dī. ni. 1.298) evaṃ abhinivisitvā evameva vuṭṭhānakāle pana ekappahārena pañcahi khandhehi vuṭṭhāti nāmāti. Ayaṃ tikkhavipassakassa mahāpaññassa bhikkhuno vipassanā.

“凡所有集法，皆是灭法。”如是专注后，于出起时，便一举从五蕴中出起。此乃利根观者、大智慧比丘之观(vipassanā)。

Yathā hi chātajjhattassa purisassa majjhe gūthapiṇḍaṃ ṭhapetvā nānaggarasabhojanapuṇṇaṃ pātiṃ upaneyyuṃ, so byañjanaṃ hatthena viyūhanto taṃ gūthapiṇḍaṃ disvā ‘kimida’nti pucchitvā gūthapiṇḍoti vutte ‘dhi dhi, apanethā’ti bhattepi pātiyampi nirālayo hoti. Evaṃsampadamidaṃ daṭṭhabbaṃ.

譬如，若为一位饥饿之人端上一满钵各种上味美食，却在其中间置一粪团。当他用手拨开菜肴时，看见那粪团，便问：“此是何物？”被告知是粪团后，他说：“呸！呸！拿走它！”于是对饭食和钵都了无贪恋。此事理当如是看待。

Bhojanapātidassanasmiñhi tassa attamanakālo viya imassa bhikkhuno bālaputhujjanakāle pañcakkhandhe ‘ahaṃ mamā’ti gahitakālo. Gūthapiṇḍassa diṭṭhakālo viya tiṇṇaṃ lakkhaṇānaṃ sallakkhitakālo. Bhattepi pātiyampi nirālayakālo viya tikkhavipassakassa mahāpaññassa bhikkhuno ‘‘yaṃkiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti pañcahi khandhehi ekappahārena vuṭṭhitakālo veditabbo.

应知，犹如饥饿之人见到食钵时的欢喜之时，即是此比丘为愚痴凡夫时执取五蕴为“我”、“我所”之时；犹如见到粪团之时，即是标记三相之时；犹如对食物和钵都无执著之时，即是具利观、大智慧的比丘以“凡是集起之法，皆是灭尽之法”而一举从五蕴中出起之时。

‘Sattaṭṭhaṅgapariṇāma’nti ettha ayaṃ vuttappabhedo aṅgapariṇāmo yathā hoti tathā veditabbo. Saṅkhārupekkhāñāṇameva hi ariyamaggassa bojjhaṅgamaggaṅgajhānaṅgavisesaṃ [Pg.272] niyameti. Keci pana therā ‘bojjhaṅgamaggaṅgajhānaṅgavisesaṃ pādakajjhānaṃ niyametī’ti vadanti. Keci ‘vipassanāya ārammaṇabhūtā khandhā niyamentī’ti vadanti. Keci ‘puggalajjhāsayo niyametī’ti vadanti. Tesampi vādesu ayaṃ saṅkhārupekkhāsaṅkhātā pubbabhāgā vuṭṭhānagāminivipassanāva niyametīti veditabbā.

于“七八支转变”此句，此具有前述区别的诸支转变，应如其所是而被了知。诚然，正是行舍智（saṅkhārupekkhāñāṇa）决定了圣道的觉支、道支、禅支之差别。然而，有些长老说：“是基础禅（pādakajjhāna）决定了觉支、道支、禅支之差别。”有些说：“是作为观（vipassanā）之所缘的诸蕴决定。”有些说：“是个人根性（puggalajjhāsayo）决定。”应知在他们这些说法中，也正是此被称为行舍智、作为前分而趣向出起的观决定了（诸支之差别）。

Tatrāyaṃ anupubbīkathā – vipassanāniyamena hi sukkhavipassakassa uppannamaggopi samāpattilābhino jhānaṃ pādakaṃ akatvā uppannamaggopi paṭhamajjhānaṃ pādakaṃ katvā pakiṇṇakasaṅkhāre sammasitvā uppāditamaggopi paṭhamajjhānikova hoti. Sabbesu satta bojjhaṅgāni aṭṭha maggaṅgāni pañca jhānaṅgāni honti. Tesañhi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hutvā vuṭṭhānakāle saṅkhārupekkhābhāvaṃ pattā somanassasahagatāva hoti.

此为次第解说：诚然，由观（vipassanā）所决定，无论是纯观行者（sukkhavipassaka）生起的道，得定者不以禅那为基础而生起的道，还是以初禅为基础审察其余诸行后产生的道，都与初禅相应。在所有这些道中，都有七觉支、八道支、五禅支。诚然，他们的前分观，虽曾是喜俱或舍俱，但在出起时，当其达到行舍状态后，则必然是喜俱的。

Pañcakanaye dutiyatatiyacatutthajjhānāni pādakāni katvā uppāditamaggesu yathākkameneva jhānaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikañca hoti. Sabbesu pana satta maggaṅgāni honti, catutthe cha bojjhaṅgāni. Ayaṃ viseso pādakajjhānaniyamena ceva vipassanāniyamena ca hoti. Tesampi hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hoti. Vuṭṭhānagāminī somanassasahagatāva.

于五法中，以第二、第三、第四禅为基础而生起的诸道，其禅那依次具足四支、三支与二支。于所有此等道中，则有七道支，于第四者中则有六觉支。此差别由基础禅的决定与观(vipassanā)的决定而有。诚然，彼等的前分观，既是喜俱，亦是舍俱；然趣向出起的观则唯是喜俱。

Pañcamajjhānaṃ pādakaṃ katvā nibbattitamagge pana upekkhācittekaggatāvasena dve jhānaṅgāni bojjhaṅgamaggaṅgāni cha satta ceva. Ayampi viseso ubhayaniyamavasena hoti. Imasmiñhi naye pubbabhāgavipassanā somanassasahagatā vā upekkhāsahagatā vā hoti, vuṭṭhānagāminī upekkhāsahagatāva. Arūpajjhānāni pādakāni katvā uppāditamaggepi eseva nayo. Evaṃ pādakajjhānato vuṭṭhāya ye keci saṅkhāre sammasitvā nibbattitamaggassa āsannapadese vuṭṭhitā samāpatti attanā sadisabhāvaṃ karoti, bhūmivaṇṇo viya godhāvaṇṇassa.

于以第五禅为基础而生起的道中，则依舍与心一境性而有二禅支，以及六觉支和七道支。此差别亦由两种决定而有。于此法中，前分观是喜俱或舍俱，然趣向出起的观则唯是舍俱。以无色禅为基础而生起的诸道，其理亦同。如是，从基础禅出定后，审察任何诸行，于所生起的道之近处，其所出定之等至，能令道与自身相似，犹如地色使巨蜥之色与己相似。

Dutiyattheravāde pana yato yato samāpattito vuṭṭhāya ye ye samāpattidhamme sammasitvā maggo nibbattito hoti taṃtaṃsamāpattisadisova hoti, sammasitasamāpattisadisoti attho. Sace [Pg.273] pana kāmāvacaradhamme sammasati paṭhamajjhānikova hoti. Tatrāpi vipassanāniyamo vuttanayeneva veditabbo.

于第二长老之说，从任何等至(samāpatti)出定后，审察任何等至之法而生起道，此道则唯与彼彼等至相似，其义为：与所审察之等至（于觉支、道支、禅支上）相似。然若审察欲界法，则（道）唯如初禅。于此，观的决定亦应如前述之法了知。

Tatiyattheravāde ‘aho vatāhaṃ sattaṅgikaṃ maggaṃ pāpuṇeyyaṃ, aṭṭhaṅgikaṃ maggaṃ pāpuṇeyya’nti attano ajjhāsayānurūpena yaṃ yaṃ jhānaṃ pādakaṃ katvā ye vā ye vā jhānadhamme sammasitvā maggo nibbattito taṃtaṃjhānasadisova hoti. Pādakajjhānaṃ pana sammasitajjhānaṃ vā vinā, ajjhāsayamatteneva taṃ na ijjhati. Svāyamattho nandakovādasuttena dīpetabbo. Vuttañhetaṃ –

于第三长老之说中：“善哉，愿我能得七支道，愿我能得八支道！”如是随己之意乐，以任何禅那为基础，或审察任何禅那之法而生起道，则此道便与该禅那相似。然而，若无基础禅那或所审察的禅那，仅凭意乐是无法成就的。此义应当以《南达咖教诫经》(Nandakovādasutta)阐明。如是说：

‘‘Seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā ‘ūno nu kho cando puṇṇo nu kho cando’ti, atha kho puṇṇo candotveva hoti, evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca. Tāsaṃ, bhikkhave, pañcannaṃ bhikkhunisatānaṃ yā pacchimikā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’’ti (ma. ni. 3.415).

“诸比丘，譬如在十五日的布萨日，众人不会有疑惑或犹豫：‘月亮是缺是圆？’而是确知‘月亮是圆的’。同样地，诸比丘，那些比丘尼对南达咖的说法感到满意，意愿圆满。诸比丘，在那五百位比丘尼中，即使是最后一位比丘尼，也已是入流者，不堕恶趣，决定趣向正觉。”

Tāsu hi yassā bhikkhuniyā sotāpattiphalassa upanissayo, sā sotāpattiphaleneva paripuṇṇasaṅkappā ahosi…pe… yassā arahattassa upanissayo sā arahatteneva. Evameva attano ajjhāsayānurūpena yaṃ yaṃ jhānaṃ pādakaṃ katvā ye vā ye vā jhānadhamme sammasitvā maggo nibbattito taṃtaṃjhānasadisova so hoti. Pādakajjhānaṃ pana sammasitajjhānaṃ vā vinā, ajjhāsayamatteneva taṃ na ijjhatīti. Etthāpi ca vipassanāniyamo vuttanayeneva veditabbo.

在那些比丘尼中，若有比丘尼有证得须陀洹果的近因，她即以须陀洹果圆满其愿……乃至……若有证得阿罗汉果的近因，她即以阿罗汉果圆满。同样地，随顺自己的意乐，以任何禅那为基础，或审察任何禅那之法而生起道，此道便与该禅那相似。然而，若无基础禅那或所审察的禅那，则不能仅凭意乐成就。于此，观之定则亦当如前述而知。

Tattha ‘pādakajjhānameva niyametī’ti evaṃvādiṃ tipiṭakacūḷanāgattheraṃ antevāsikā āhaṃsu – ‘bhante, yattha tāva pādakajjhānaṃ atthi tattha taṃ niyametu; yasmiṃ pana pādakajjhānaṃ natthi, tasmiṃ arūpabhave kiṃ niyametī’ti? ‘Āvuso, tatthapi pādakajjhānameva niyameti. Yo hi bhikkhu aṭṭhasamāpattilābhī paṭhamajjhānaṃ pādakaṃ katvā sotāpattimaggaphalāni nibbattetvā aparihīnajjhāno kālaṃ katvā arūpabhave nibbatto, paṭhamajjhānikāya sotāpattiphalasamāpattiyā vuṭṭhāya vipassanaṃ paṭṭhapetvā upari [Pg.274] tīṇi maggaphalāni nibbatteti, tassa tāni paṭhamajjhānikāneva honti. Dutiyajjhānikādīsupi eseva nayo. Arūpe tikacatukkajjhānaṃ uppajjati, tañca kho lokuttaraṃ na lokiyaṃ. Evaṃ tatthāpi pādakajjhānameva niyameti āvuso’ti. ‘Sukathito, bhante, pañho’ti.

于此，主张“唯由基础禅决定”的三藏小龙(Tipiṭakacūḷanāga)长老，其弟子们问：“尊者，于有基础禅之处，即由其决定；然于无基础禅之处，如于无色有中，由何者决定？”“贤友，于彼处亦唯由基础禅决定。若有比丘为八等至获得者，以初禅为基础，生起须陀洹道果，于禅不退失而命终，投生于无色有，从初禅的须陀洹果等至出定后，建立观，而生起以上的三道三果，则彼等皆属于初禅。于第二禅等亦同此理。于无色界中生起三支与四支的禅，然彼为出世间而非世间。贤友，如是于彼处亦唯由基础禅决定。”“尊者，此问善答！”

‘Vipassanāya ārammaṇabhūtā khandhā niyamenti; yaṃ yaṃ hi pañcakkhandhaṃ sammasitvā vuṭṭhāti taṃtaṃsadisova maggo hotī’ti vādiṃ moravāpivāsimahādattattherampi antevāsikā āhaṃsu ‘bhante, tumhākaṃ vāde doso paññāyati – rūpaṃ sammasitvā vuṭṭhitabhikkhuno hi rūpasadisena abyākatena maggena bhavitabbaṃ, nevasaññānāsaññāyatanaṃ nayato pariggahetvā vuṭṭhitassa taṃsadiseneva nevasaññānāsaññābhāvappattena maggena bhavitabba’nti. ‘Na, āvuso, evaṃ hoti. Lokuttaramaggo hi appanaṃ appatto nāma natthi, tasmā rūpaṃ sammasitvā vuṭṭhitassa aṭṭhaṅgiko somanassasahagatamaggo hoti, nevasaññānāsaññāyatanaṃ sammasitvā vuṭṭhitassapi na sabbākārena tādiso hoti, sattaṅgiko pana upekkhāsahagatamaggo hotī’ti.

主张“作为观(vipassanā)所缘的诸蕴决定(道的性质)；因为省察了何种五蕴而出定，道就与那五蕴相似”的摩罗瓦比住(Moravāpivāsi)摩诃达多(Mahādatta)长老，其弟子们也问道：“尊者，您的学说似有缺失——省察色蕴而出定的比丘，其道应与无记的色相似；把握非想非非想处而出定者，其道应与已达非想非非想状态者相似。”“贤友，非也。出世间道无有未达安止者，是故省察色蕴而出定者，其道为八支并与喜俱行；省察非想非非想处而出定者，其道亦非全然相似，而是七支并与舍俱行。”

‘Puggalajjhāsayo niyametī’tivādino cūḷābhayattherassāpi vādaṃ āharitvā tipiṭakacūḷanāgattherassa kathayiṃsu. So āha – ‘yassa tāva pādakajjhānaṃ atthi tassa puggalajjhāsayo niyametu, yassa taṃ natthi tassa katarajjhāsayo niyamessati niddhanassa vuḍḍhigavesanakālo viya hotī’ti.

他们亦引述主张“由个人意乐决定”的小无畏(Cūḷābhaya)长老之论，告知了三藏小龙(Tipiṭakacūḷanāga)长老。他说道：“对于有基础禅的人，让他的个人意乐去决定吧；但对于没有基础禅的人，其何种意乐能决定呢？这犹如无资财者寻求增利之时。”

Taṃ kathaṃ āharitvā tipiṭakacūḷābhayattherassa puna kathayiṃsu. So ‘pādakajjhānavato idaṃ kathitaṃ āvuso’ti āha. Yathā pana pādakajjhānavato, sammasitajjhānavatopi tatheva veditabbaṃ. Pañcamajjhānato vuṭṭhāya hi paṭhamādīni sammasato uppannamaggo paṭhamattheravādena pañcamajjhāniko. Dutiyavādena paṭhamādijjhāniko āpajjatīti dvepi vādā virujjhanti. Tatiyavādena panettha ‘yaṃ icchati tajjhāniko hotī’ti te ca vādā na virujjhanti, ajjhāsayo ca sātthako hotīti. Evaṃ tayopi therā paṇḍitā byattā buddhisampannāva. Tena tesaṃ vādaṃ tantiṃ katvā ṭhapayiṃsu. Idha pana atthameva uddharitvā tayopete vāde vipassanāva niyametīti dassitaṃ.

他们将那番话带去，再次告诉了三藏小无畏(Tipiṭakacūḷābhaya)长老。他说：“贤友(āvuso)，此说是针对有基础禅者。”然而，对于有基础禅者如此，对于有省察禅者，亦当如是了知。因为从第五禅出定后，省察初禅等时所生起的道，依第一长老之说，属于第五禅；依第二长老之说，则属于初禅等——两种学说互相矛盾。依第三长老之说，则是“随其所欲，即成彼禅”，如此诸说则不相矛盾，意乐亦有意义。如此，三位长老皆为博学、善巧、具足智慧者。因此，诸师将他们的论义作为圣教传承而确立下来。然于此处，仅撮其义，以示此三说皆由观(vipassanā)所决定。

Idāni [Pg.275] ‘nimittaṃ paṭipadāpatī’ti ettha evaṃ aṅgapariṇāmavato maggassa uppādakāle gotrabhu kuto vuṭṭhāti? Maggo kutoti? Gotrabhu tāva nimittato vuṭṭhāti, pavattaṃ chettuṃ na sakkoti, ekatovuṭṭhāno hesa. Maggo nimittato vuṭṭhāti, pavattampi chindati ubhatovuṭṭhāno hesa. Tesaṃ ayaṃ uppattinayo – yasmiñhi vāre maggavuṭṭhānaṃ hoti, tasmiṃ anulomaṃ neva ekaṃ hoti, na pañcamaṃ. Ekañhi āsevanaṃ na labhati, pañcamaṃ bhavaṅgassa āsannattā pavedhati. Tadā hi javanaṃ patitaṃ nāma hoti. Tasmā neva ekaṃ hoti na pañcamaṃ. Mahāpaññassa pana dve anulomāni honti, tatiyaṃ gotrabhu, catutthaṃ maggacittaṃ, tīṇi phalāni, tato bhavaṅgotaraṇaṃ. Majjhimapaññassa tīṇi anulomāni honti, catutthaṃ gotrabhu, pañcamaṃ maggacittaṃ, dve phalāni, tato bhavaṅgotaraṇaṃ. Mandapaññassa cattāri anulomāni, honti pañcamaṃ gotrabhu, chaṭṭhaṃ maggacittaṃ, sattamaṃ phalaṃ, tato bhavaṅgotaraṇaṃ. Tatra mahāpaññamandapaññānaṃ vasena akathetvā majjhimapaññassa vasena kathetabbaṃ.

现在，于“相与行道相应”(nimittaṃ paṭipadāpati)此文中，当具有诸支转变的道生起时，[当知：]种姓(gotrabhu)从何而出起？道从何而出起？首先，种姓从相出起，但不能断绝相续，因其为单方出起。道从相出起，且能断绝相续，因其为双方出起。此为它们的生起方式：于道出起发生时，随顺(anuloma)既非仅有一次，也非有五次。因为一次[随顺]不得亲依(āsevana)，第五次[随顺]则因临近有分(bhavaṅga)而动摇。因为那时速行被称为已堕。因此，[随顺]既非一次，也非五次。对于大慧者，则有二次随顺，第三为种姓，第四为道心，三次果[心]，其后入于有分。对于中慧者，有三次随顺，第四为种姓，第五为道心，二次果[心]，其后入于有分。对于劣慧者，有四次随顺，第五为种姓，第六为道心，第七为果[心]，其后入于有分。于此，不依大慧者与劣慧者而说，当依中慧者而说。

Yasmiñhi vāre maggavuṭṭhānaṃ hoti, tasmiṃ kiriyāhetukamanoviññāṇadhātu upekkhāsahagatā manodvārāvajjanaṃ hutvā vipassanāgocare khandhe ārammaṇaṃ katvā bhavaṅgaṃ āvaṭṭeti. Tadanantaraṃ teneva āvajjanena gahitakkhandhe gahetvā uppajjati paṭhamaṃ javanaṃ anulomañāṇaṃ. Taṃ tesu khandhesu aniccāti vā dukkhāti vā anattāti vā pavattitvā oḷārikaṃ oḷārikaṃ saccapaṭicchādakatamaṃ vinodetvā tīṇi lakkhaṇāni bhiyyo bhiyyo pākaṭāni katvā nirujjhati. Tadanantaraṃ uppajjati dutiyānulomaṃ. Tesu purimaṃ anāsevanaṃ. Dutiyassa purimaṃ āsevanaṃ hoti. Tampi laddhāsevanattā tikkhaṃ sūraṃ pasannaṃ hutvā tasmiṃyevārammaṇe tenevākārena pavattitvā majjhimappamāṇaṃ saccapaṭicchādakatamaṃ vinodetvā tīṇi lakkhaṇāni bhiyyo bhiyyo pākaṭāni katvā nirujjhati. Tadanantaraṃ uppajjati tatiyānulomaṃ. Tassa dutiyaṃ āsevanaṃ hoti. Tampi laddhāsevanattā tikkhaṃ sūraṃ pasannaṃ hutvā tasmiṃyevārammaṇe tenevākārena pavattitvā tadavasesaṃ aṇusahagataṃ saccapaṭicchādakatamaṃ vinodetvā niravasesaṃ katvā tīṇi lakkhaṇāni bhiyyo bhiyyo pākaṭāni [Pg.276] katvā nirujjhati. Evaṃ tīhi anulomehi saccapaṭicchādakatame vinodite tadanantaraṃ uppajjati gotrabhuññāṇaṃ nibbānaṃ ārammaṇaṃ kurumānaṃ.

诚然，于从道出起之刹那，与舍俱行的唯作无因意识界成为意门转向，以观(vipassanā)的行境——诸蕴为所缘后，令有分转向。其后，第一速行即随顺智生起，缘取由彼转向心所缘取之蕴。此智于彼诸蕴中，以“无常”、“苦”或“无我”相而转，遣除极为粗重、覆盖谛理之痴暗，令三相愈加显明后息灭。其后，第二随顺智生起。前者无有亲依缘，而为第二者之亲依缘。此（第二随顺智）亦因得亲依缘故，变得敏锐、勇健、明净，于同一所缘上以同一行相而转，遣除中等程度、覆盖谛理之痴暗，令三相愈加显明后息灭。其后，第三随顺智生起。第二（随顺智）为其亲依缘。此（第三随顺智）亦因得亲依缘故，变得敏锐、勇健、明净，于同一所缘上以同一行相而转，遣除剩余微细、覆盖谛理之痴暗，使其无余，令三相愈加显明后息灭。如是，以三随顺智遣除覆盖谛理之痴暗后，其后即生起以涅槃为所缘的种姓智。

Tatrāyaṃ upamā – eko kira cakkhumā puriso nakkhattayogaṃ jānissāmīti rattibhāge nikkhamitvā candaṃ passituṃ uddhaṃ ullokesi. Tassa valāhakehi paṭicchannattā cando na paññāyittha. Atheko vāto uṭṭhahitvā thūlathūle valāhake viddhaṃsesi. Aparo majjhime. Aparo sukhume. Tato so puriso vigatavalāhake nabhe candaṃ disvā nakkhattayogaṃ aññāsi.

这里有一个譬喻：据说有一位具眼之人，想了知星宿的会合，于夜间外出，抬头望月。因月为云所蔽，故不可见。时有一风生起，吹散了粗厚的云；另一风吹散了中等的云；又一风吹散了细薄的云。于是那人见到无云天空中的月亮，便了知了星宿的会合。

Tattha tayo valāhakā viya saccapaṭicchādakathūlamajjhimasukhumakilesandhakārā. Tayo vātā viya tīṇi anulomacittāni. Cakkhumā puriso viya gotrabhuññāṇaṃ. Cando viya nibbānaṃ. Ekekassa vātassa yathākkamena valāhakattayaviddhaṃsanaṃ viya ekekassa anulomacittassa saccapaṭicchādakatamavinodanaṃ. Vigatavalāhake nabhe tassa purisassa visuddhacandadassanaṃ viya vigate saccapaṭicchādake tame gotrabhuññāṇassa suvisuddhanibbānārammaṇakaraṇaṃ.

于此，覆盖四圣谛的粗、中、细烦恼黑暗犹如三种云。三种风犹如三种随顺心。有眼之人犹如种姓智。月亮犹如涅槃。犹如每一阵风次第吹散三种云，每一个随顺心亦次第遣除覆盖四圣谛的无明之暗。犹如当云散时，那人在无云的天空中得见清净之月，当覆盖四圣谛的无明之暗消散时，种姓智亦得以极其清净地以涅槃为所缘。

Yatheva hi tayo vātā candapaṭicchādake valāhakeyeva viddhaṃsetuṃ sakkonti, na candaṃ daṭṭhuṃ, evaṃ anulomāni saccapaṭicchādakatameyeva vinodetuṃ sakkonti, na nibbānaṃ ārammaṇaṃ kātuṃ. Yathā so puriso candameva daṭṭhuṃ sakkoti na valāhake viddhaṃsetuṃ, evaṃ gotrabhuññāṇaṃ nibbānameva ārammaṇaṃ kātuṃ sakkoti na kilesatamaṃ vinodetuṃ. Evaṃ anulomaṃ saṅkhārārammaṇaṃ hoti, gotrabhu nibbānārammaṇaṃ.

诚然，犹如三种风只能吹散遮蔽月亮的云，而不能见月；同样，随顺只能遣除覆盖四圣谛的黑暗，而不能以涅槃为所缘。犹如那人只能见月，而不能吹散云；同样，种姓智只能以涅槃为所缘，而不能遣除烦恼之暗。如此，随顺以行为所缘，种姓智以涅槃为所缘。

Yadi hi gotrabhu anulomena gahitārammaṇaṃ gaṇheyya puna anulomaṃ taṃ anubandheyyāti maggavuṭṭhānameva na bhaveyya. Gotrabhuññāṇaṃ pana anulomassa ārammaṇaṃ aggahetvā taṃ apacchatopavattikaṃ katvā sayaṃ anāvajjanampi samānaṃ āvajjanaṭṭhāne ṭhatvā evaṃ nibbattāhīti maggassa saññaṃ datvā viya nirujjhati. Maggopi tena dinnasaññaṃ amuñcitvāva avīcisantativasena taṃ ñāṇaṃ anubandhamāno anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ nibbijjhamānova padālayamānova nibbattati.

诚然，若种姓智取了随顺已取之所缘，随顺会再次随行于它，如此道之现起便不可得。然而，种姓智不取随顺之所缘，使其不再随后生起，自身虽非转向，却立于转向之处，犹如给予道“如是生起！”之指令后而息灭。道亦不舍彼所予之指令，以无间相续之力紧随彼智，穿透、粉碎其往昔未曾穿透、未曾粉碎的贪蕴、瞋蕴、痴蕴而生起。

Tatrāyaṃ [Pg.277] upamā – eko kira issāso dhanusatamatthake phalakasataṃ ṭhapāpetvā vatthena mukhaṃ veṭhetvā saraṃ sannayhitvā cakkayante aṭṭhāsi. Añño puriso cakkayantaṃ āvañchitvā yadā issāsassa phalakasataṃ abhimukhaṃ hoti tadā tattha daṇḍakena saññaṃ deti, issāso daṇḍakasaññaṃ amuñcitvāva saraṃ khipitvā phalakasataṃ nibbijjhati. Tattha daṇḍakasaññā viya gotrabhuññāṇaṃ. Issāso viya maggañāṇaṃ. Issāsassa daṇḍakasaññaṃ amuñcitvāva phalakasatanibbijjhanaṃ viya maggañāṇassa gotrabhuññāṇena dinnasaññaṃ amuñcitvāva nibbānaṃ ārammaṇaṃ katvā anibbiddhapubbaapadālitapubbānaṃ lobhakkhandhādīnaṃ nibbijjhanapadālanaṃ. Bhūmiladdhavaṭṭasetusamugghātakaraṇantipi etadeva. Maggassa hi ekameva kiccaṃ anusayappajahanaṃ. Iti so anusaye pajahanto nimittā vuṭṭhāti nāma, pavattaṃ chindati nāma. ‘Nimitta’nti rūpavedanāsaññāsaṅkhāraviññāṇanimittaṃ. ‘Pavatta’mpi rūpavedanāsaññāsaṅkhāraviññāṇapavattameva. Taṃ duvidhaṃ hoti – upādinnakaṃ anupādinnakanti. Tesu maggassa anupādinnakato vuṭṭhānacchāyā dissatīti vatvā anupādinnakato vuṭṭhātīti vadiṃsu.

于此有一譬喻：据说有一位弓箭手，在一百弓的距离外让人立了一百块木板，用布蒙住脸，搭上箭，站在一个轮机上。另一个人拉动轮机，当那一百块木板正对弓箭手时，就用木杖给出信号。弓箭手不失木杖的信号，一放箭就射穿那一百块木板。于此，木杖的信号好比种姓智(gotrabhuññāṇa)，弓箭手好比道智(maggañāṇa)。弓箭手不失木杖的信号而射穿百板，好比道智不失种姓智所给的信号，以涅槃为所缘，穿透并粉碎从未被穿透、从未被粉碎的贪蕴等。这也就是根除已得地基的轮回之结缚。因为道只有一个任务：断除随眠(anusaya)。如此，它在断除随眠时，被称为“从相(nimitta)出离”，被称为“截断流转(pavatta)”。“相”即是色、受、想、行、识之相。“流转”也是指色、受、想、行、识的流转。它分为两种：有执取(upādinnaka)与无执取(anupādinnaka)。他们说：“因为见到道的从无执取流转出离之影像，所以说它从无执取流转出离。”

Sotāpattimaggena hi cattāri diṭṭhigatasampayuttāni vicikicchāsahagatanti pañca cittāni pahīyanti. Tāni rūpaṃ samuṭṭhāpenti. Taṃ anupādinnakarūpakkhandho. Tāni cittāni viññāṇakkhandho. Taṃsampayuttā vedanā saññā saṅkhārā tayo arūpakkhandhā. Tattha sace sotāpannassa sotāpattimaggo abhāvito abhavissa tāni pañca cittāni chasu ārammaṇesu pariyuṭṭhānaṃ pāpuṇeyyuṃ. Sotāpattimaggo pana tesaṃ pariyuṭṭhānenappattiṃ vārayamāno setusamugghātaṃ abhabbuppattikabhāvaṃ kurumāno anupādinnakato vuṭṭhāti nāma.

确实，入流道断除五种心：四种见相应心与一种疑俱行心。它们能生起色，那色是无取色蕴。那些心是识蕴；与它们相应的受、想、行是三无色蕴。于此，假如须陀洹的入流道未被修习，那五种心就会在六所缘中生起缠。然而，入流道阻止它们的缠生起，彻底断除其因，使之成为不再生起的状态，故名为从无取法中出离。

Sakadāgāmimaggena cattāri diṭṭhigatavippayuttāni dve domanassasahagatānīti oḷārikakāmarāgabyāpādavasena cha cittāni pahīyanti. Anāgāmimaggena aṇusahagatakāmarāgabyāpādavasena tāni eva cha cittāni pahīyanti. Arahattamaggena cattāri diṭṭhigatavippayuttāni uddhaccasahagatañcāti pañca akusalacittāni pahīyanti. Tattha sace tesaṃ ariyānaṃ te maggā abhāvitā assu, tāni cittāni chasu ārammaṇesu pariyuṭṭhānaṃ pāpuṇeyyuṃ. Te pana tesaṃ maggā pariyuṭṭhānappattiṃ vārayamānā setusamugghātaṃ [Pg.278] abhabbuppattikabhāvaṃ kurumānā anupādinnakato vuṭṭhahanti nāma.

一来道以粗显的欲贪、瞋恚故，断除六种心：四种见不相应心与两种忧俱行心。不还道以微细的欲贪、瞋恚故，亦断除那六种心。阿罗汉道断除五种不善心：四种见不相应心与一种掉举俱行心。于此，假如那些圣者的那些道未被修习，那些心就会在六所缘中生起缠。然而，那些道阻止它们的缠生起，彻底断除其因，使之成为不再生起的状态，故名为从无取法中出离。

Upādinnakato vuṭṭhānacchāyā dissatīti vatvā upādinnakato vuṭṭhātītipi vadiṃsu. Sace hi sotāpannassa sotāpattimaggo abhāvito abhavissa, ṭhapetvā satta bhave anamatagge saṃsāravaṭṭe upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Tīṇi saṃyojanāni diṭṭhānusayo vicikicchānusayoti ime pana pañca kilese sotāpattimaggo uppajjamānova samugghāteti. Idāni kuto sotāpannassa satta bhave ṭhapetvā anamatagge saṃsāravaṭṭe upādinnakappavattaṃ pavattissati? Evaṃ sotāpattimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakato vuṭṭhāti nāma.

亦有说：“因见到从所执取中出离之相，故说从所执取中出离。”诚然，假如入流者未曾修习入流道，那么除了七有之外，在无始的轮回中，所执取的流转仍会发生。为什么呢？因为使其流转的诸因还存在。然而，入流道一生起，便能根除三结、见随眠与疑随眠这五种烦恼。如今，入流者除了七有之外，在无始的轮回中，所执取的流转又怎会发生呢？如是，入流道使所执取的流转不再发生，故名为“从所执取中出离”。

Sace sakadāgāmissa sakadāgāmimaggo abhāvito abhavissa, ṭhapetvā dve bhave pañcasu bhavesu upādinnakapavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Oḷārikāni kāmarāgapaṭighasaṃyojanāni oḷāriko kāmarāgānusayo paṭighānusayoti ime pana cattāro kilese so maggo uppajjamānova samugghāteti. Idāni kuto sakadāgāmissa dve bhave ṭhapetvā pañcasu bhavesu upādinnakappavattaṃ pavattissati? Evaṃ sakadāgāmimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakato vuṭṭhāti nāma.

假如一来者未曾修习一来道，那么除了二有之外，在其余五有中，所执取的流转仍会发生。为什么呢？因为使其流转的诸因还存在。然而，那道一生起，便能根除粗显的欲贪结与瞋恚结，以及粗显的欲贪随眠与瞋恚随眠这四种烦恼。如今，一来者除了二有之外，在其余五有中，所执取的流转又怎会发生呢？如是，一来道使所执取的流转不再发生，故名为“从所执取中出离”。

Sace anāgāmissa anāgāmimaggo abhāvito abhavissa, ṭhapetvā ekaṃ bhavaṃ dutiyabhave upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Aṇusahagatāni kāmarāgapaṭighasaṃyojanāni aṇusahagato kāmarāgānusayo paṭighānusayoti ime pana cattāro kilese so maggo uppajjamānova samugghāteti. Idāni kuto anāgāmissa ekaṃ bhavaṃ ṭhapetvā dutiyabhave upādinnakappavattaṃ pavattissati? Evaṃ anāgāmimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakato vuṭṭhāti nāma.

如果不还者未曾修习不还道，则除一有之外，于第二有中，所执取蕴的相续仍会发生。何以故？因其相续之因存在故。然而，彼道一生起时，即断尽与微细相应的欲贪结、瞋结，以及与微细相应的欲贪随眠、瞋随眠此四种烦恼。如今，不还者除一有之外，于第二有中，所执取蕴的相续如何会发生呢？如是，不还道使所执取蕴的相续不复发生，故名为“从所执取而出”。

Sace arahato arahattamaggo abhāvito abhavissa, rūpārūpabhavesu upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya[Pg.279]. Rūparāgo arūparāgo māno uddhaccaṃ avijjā mānānusayo bhavarāgānusayo avijjānusayoti ime pana aṭṭha kilese so maggo uppajjamānova samugghāteti. Idāni kuto khīṇāsavassa punabbhave upādinnakappavattaṃ pavattissati? Evaṃ arahattamaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakato vuṭṭhāti nāma.

如果阿罗汉未曾修习阿罗汉道，则于色有、无色有中，所执取蕴的相续仍会发生。何以故？因其相续之因存在故。然而，彼道一生起时，即断尽色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠此八种烦恼。如今，漏尽者于再有中，所执取蕴的相续如何会发生呢？如是，阿罗汉道使所执取蕴的相续不复发生，故名为“从所执取而出”。

Sotāpattimaggo cettha apāyabhavato vuṭṭhāti, sakadāgāmimaggo sugatikāmabhavekadesato, anāgāmimaggo kāmabhavato, arahattamaggo rūpārūpabhavato sabbabhavehipi vuṭṭhāti evāti vadanti.

于此，有言：入流道从恶趣有出，一来道从善趣欲有之一分出，不还道从欲有出，阿罗汉道从色有、无色有，乃至从一切有而出。

Imassa panatthassa vibhāvanatthaṃ ayaṃ pāḷi – ‘‘sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāravaṭṭe ye uppajjeyyuṃ, nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhanti.

为阐明此义，有此圣典：“以入流道智，通过行识的止灭，除了七有之外，在无始轮回中那些会生起的名色，于此止灭、寂止、消逝、平息。”

‘Sakadāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena dve bhave ṭhapetvā pañcasu bhavesu ye uppajjeyyuṃ, nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhanti.

“以一来道智，通过行识的止灭，除二有外，在五有中那些会生起的名与色，于此止灭、寂止、消逝、平息。

‘Anāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ekaṃ bhavaṃ ṭhapetvā kāmadhātuyā dvīsu bhavesu ye uppajjeyyuṃ, nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhanti.

“以不还道智，通过行识的止灭，除一有外，在欲界的二有中那些会生起的名与色，于此止灭、寂止、消逝、平息。

‘Arahattamaggañāṇena abhisaṅkhāraviññāṇassa nirodhena rūpadhātuyā vā arūpadhātuyā vā ye uppajjeyyuṃ, nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhanti. Arahato anupādisesāya nibbānadhātuyā parinibbāyantassa carimaviññāṇassa nirodhena paññā ca sati ca nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhantī’’ti (cūḷani. ajitamāṇavapucchāniddesa 6). Ayaṃ tāva nimitte vinicchayo.

“以阿罗汉道智，通过行识的止灭，在色界或无色界中可能生起的名与色，于此止灭、寂止、消逝、平息。阿罗汉于无余涅槃界般涅槃时，随着最后识的止灭，慧与念及名与色，于此止灭、寂止、消逝、平息。”（《小义释·阿耆多所问之解释》6）这首先是关于已指示之相的决择。

‘Paṭipadāpatī’ti – ettha pana paṭipadā calati na calatīti? Calati. Tathāgatassa hi sāriputtattherassa ca cattāropi maggā sukhapaṭipadā khippābhiññā ahesuṃ. Mahāmoggallānattherassa paṭhamamaggo sukhapaṭipado khippābhiñño, upari tayo maggā dukkhapaṭipadā khippābhiññā. Kasmā? Niddābhibhūtattā. Sammāsambuddho [Pg.280] kira sattāhaṃ daharakumārakaṃ viya theraṃ parihari. Theropi ekadivasaṃ niddāyamāno nisīdi. Atha naṃ satthā āha – ‘‘pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ moggallānā’’ti (a. ni. 7.61). Evarūpassapi mahābhiññappattassa sāvakassa paṭipadā calati, sesānaṃ kiṃ na calissati? Ekaccassa hi bhikkhuno cattāropi maggā dukkhapaṭipadā dandhābhiññā honti, ekaccassa dukkhapaṭipadā khippābhiññā, ekaccassa sukhapaṭipadā dandhābhiññā, ekaccassa sukhapaṭipadā khippābhiññā. Ekaccassa paṭhamamaggo dukkhapaṭipado dandhābhiñño hoti, dutiyamaggo dukkhapaṭipado khippābhiñño, tatiyamaggo sukhapaṭipado dandhābhiñño, catutthamaggo sukhapaṭipado khippābhiññoti.

又，于“行道”（paṭipadā），其动摇或不动摇？动摇。诚然，如来与舍利弗(Sāriputta)长老的四道皆是乐行道速证智。大目犍连(Mahāmoggallāna)长老的初道是乐行道速证智，其上三道是苦行道速证智。为何？因被昏沉所征服。据说，正等觉者曾如照顾幼童般照顾长老七日。长老亦曾有一日昏沉而坐。于是导师对他说：“目犍连，你昏沉吗？目犍连，你昏沉吗？”（《增支部》7.61）。即使是如此已证得大神通的弟子，其行道尚且动摇，何况其余之人？诚然，有的比丘四道皆是苦行道迟证智，有的是苦行道速证智，有的是乐行道迟证智，有的是乐行道速证智。有的初道是苦行道迟证智，第二道是苦行道速证智，第三道是乐行道迟证智，第四道是乐行道速证智。

Yathā ca paṭipadā evaṃ adhipatipi calati eva. Ekaccassa hi bhikkhuno cattāropi maggā chandādhipateyyā honti, ekaccassa vīriyādhipateyyā, ekaccassa cittādhipateyyā, ekaccassa vīmaṃsādhipateyyā. Ekaccassa pana paṭhamamaggo chandādhipateyyo hoti, dutiyo vīriyādhipateyyo, tatiyo cittādhipateyyo, catuttho vīmaṃsādhipateyyoti.

又，如行道动摇，增上亦如是动摇。诚然，有的比丘四道皆以欲为增上，有的以精进为增上，有的以心为增上，有的以慧为增上。此外，有的比丘初道以欲为增上，第二道以精进为增上，第三道以心为增上，第四道以慧为增上。

Pakiṇṇakakathā niṭṭhitā.

杂论终。

Paṭhamamaggavīsatimahānayo

初道二十大理趣

357. Idāni yasmā lokuttarakusalaṃ bhāvento na kevalaṃ upanijjhāyanaṭṭhena jhānaṃyeva bhāveti, niyyānaṭṭhena pana maggampi bhāveti, upaṭṭhānaṭṭhena satipaṭṭhānampi, padahanaṭṭhena sammappadhānampi, ijjhanaṭṭhena iddhipādampi, adhipatiyaṭṭhena indriyampi, akampiyaṭṭhena balampi, bujjhanaṭṭhena bojjhaṅgampi, tathaṭṭhena saccampi, avikkhepaṭṭhena samathampi, suññataṭṭhena dhammampi, rāsaṭṭhena khandhampi, āyatanaṭṭhena āyatanampi, suññasabhāvanissattaṭṭhena dhātumpi, paccayaṭṭhena āhārampi, phusanaṭṭhena phassampi, vedayitaṭṭhena vedanampi, sañjānanaṭṭhena saññampi, cetayitaṭṭhena cetanampi, vijānanaṭṭhena cittampi bhāveti, tasmā etesaṃ ekūnavīsatiyā padānaṃ dassanatthaṃ puna katame dhammā kusalātiādi vuttaṃ. Evaṃ ‘idampi bhāveti, idampi bhāvetī’ti puggalajjhāsayena ceva desanāvilāsena ca vīsati nayā desitā honti[Pg.281]. Dhammaṃ sotuṃ nisinnadevaparisāya hi ye upanijjhāyanaṭṭhena lokuttaraṃ ‘jhāna’nti kathite bujjhanti, tesaṃ sappāyavasena jhānanti kathitaṃ…pe… ye vijānanaṭṭhena ‘citta’nti vutte bujjhanti, tesaṃ sappāyavasena cittanti kathitaṃ. Ayamettha ‘puggalajjhāsayo’.

357. 现在，因为修习出世间善法的人，不只是以专注之义修习禅那，而且也以出离之义修习道，以安住之义修习念住，以精勤之义修习正勤，以成就之义修习神足，以主导之义修习根，以不被动摇之义修习力，以觉悟之义修习觉支，以真实之义修习谛，以不散乱之义修习止，以空于我与命者之义修习法，以积聚之义修习蕴，以处所之义修习处，以空无自性、非有情之义修习界，以缘之义修习食，以触对之义修习触，以感受之义修习受，以想知之义修习想，以策励之义修习思，以了别之义修习心。因此，为了开示这十九个项目，才又说“何等法为善”等。如是，“亦修此，亦修此”，依补特伽罗之意乐及说法之善巧，共开示了二十种理趣。原来，在为听闻法义而安坐的天众中，若有人于听闻以专注之义说出世间“禅那”时能了知，即依其适宜而说为“禅那”……若有人于听闻以了别之义说“心”时能了知，即依其适宜而说为“心”。此即此处之“补特伽罗意乐”。

Sammāsambuddho pana attano buddhasubodhitāya dasabalacatuvesārajjacatupaṭisambhidatāya chaasādhāraṇañāṇayogena ca desanaṃ yadicchakaṃ niyametvā dasseti. Icchanto upanijjhāyanaṭṭhena lokuttaraṃ jhānanti dasseti, icchanto niyyānaṭṭhena…pe… vijānanaṭṭhena lokuttaraṃ cittanti. Ayaṃ ‘desanāvilāso’ nāma. Tattha yatheva lokuttaraṃ jhānanti vuttaṭṭhāne dasa nayā vibhattā, evaṃ maggādīsupi teyeva veditabbā. Iti vīsatiyā ṭhānesu dasa dasa katvā dve nayasatāni vibhattāni honti.

又，正等觉者因其身为佛陀的善觉性、十力、四无畏、四无碍解，以及与六不共智相应，故能随其意愿而限定并开示教法。若其意欲，即以专注之义开示“出世间禅”；若其意欲，即以出离之义……若其意欲，即以了别之义开示“出世间心”。此名为“说法善巧”。于此，正如在说“出世间禅”之处分析了十种理趣，同样地，在道等法中也应了知此十种理趣。如是，于二十处各作十种，共分析出二百种理趣。

358. Idāni adhipatibhedaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha chandaṃ dhuraṃ jeṭṭhakaṃ pubbaṅgamaṃ katvā nibbattitaṃ lokuttaraṃ jhānaṃ chandādhipateyyaṃ nāma. Sesesupi eseva nayo. Iti purimasmiṃ suddhike dvenayasatāni chandādhipateyyādīsupi dve dveti nayasahassena bhājetvā paṭhamamaggaṃ dassesi dhammarājā.

358. 如今为开示增上之差别，复次发起“诸法是善”等（论述）。于此，以欲为重担、为首、为前导而生起的出世间禅，名为“欲增上”。于其余（增上）中，理趣亦然。如是，于先前纯粹的部分有二百种理趣，于欲增上等中亦各有二百种，法王即以此一千种理趣分析并开示了初道。

Paṭhamamaggo niṭṭhito.

初道终。

Dutiyamaggo

第二道

361. Idāni dutiyamaggādīnaṃ dassanatthaṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha kāmarāgabyāpādānaṃ tanubhāvāyāti etesaṃ kilesānaṃ tanubhāvatthāya. Tattha dvīhi kāraṇehi tanubhāvo veditabbo – adhiccuppattiyā ca pariyuṭṭhānamandatāya ca. Sakadāgāmissa hi, vaṭṭānusārimahājanasseva, kilesā abhiṇhaṃ nuppajjanti, kadāci kadāci uppajjanti; uppajjantāpi viraḷākārā hutvā uppajjanti, viraḷavāpitakhette aṅkurā viya. Uppajjamānāpi, ca vaṭṭānusārimahājanasseva, maddantā pharantā chādentā andhakāraṃ karontā nuppajjanti. Dvīhi pana maggehi pahīnattā mandā mandā [Pg.282] uppajjanti. Tanukākārā hutvā uppajjanti, abbhapaṭalaṃ viya makkhikāpattaṃ viya ca.

361. 如今为开示第二道等，复次发起“诸法是善”等（论述）。其中，“为令欲贪、瞋恚薄弱故”，是为令此等烦恼薄弱之义。于此，应知其薄弱有二因：由偶而生起故，及由缠（现行）微弱故。诚然，于一来者，烦恼不像随顺轮回之大众般恒常生起，仅偶而生起；纵然生起，亦以稀疏之相生起，犹如稀疏播种田地里的嫩芽。再者，纵然生起，亦不像随顺轮回之大众般，以压迫、遍满、覆盖、制造黑暗的方式生起。然因已被（前）二道所断除，（彼等烦恼）生起时是微弱的。彼等以微薄之相生起，犹如一层薄云，或如苍蝇之翼。

Tattha keci therā vadanti – ‘sakadāgāmissa kilesā kiñcāpi cirena uppajjanti, bahalāva pana hutvā uppajjanti, tathā hissa puttā ca dhītaro ca dissantī’ti. Etaṃ pana appamāṇaṃ. Puttadhītaro hi aṅgapaccaṅgaparāmasanamattenapi honti. Dvīhi pana maggehi pahīnattā natthi kilesānaṃ bahalatāti. Dvīhi eva kāraṇehissa kilesānaṃ tanubhāvo veditabbo – adhiccuppattiyā ca pariyuṭṭhānamandatāya cāti.

在此，有些长老说：“虽然一来者的烦恼很久才生起，但生起时却很强烈，因为可以看到他们有儿女。”但这并非确证。因为儿女仅通过肢体接触便可有。然而，由于已被二道断除，烦恼并无强烈可言。应知一来者烦恼的薄弱实是由于两个原因：由于偶然生起，以及由于现行迟钝。

Dutiyāyāti gaṇanavasenāpi dutiyuppattivasenāpi dutiyāya. Bhūmiyā pattiyāti sāmaññaphalassa paṭilābhatthāya. Tatiyacatutthesupi eseva nayo. Visesamattaṃyeva pana vakkhāma.

“第二”，是就计数而言为第二，也是就第二次生起而言为第二。“于地证得”，是为了获得沙门果。第三和第四道也是同样的方法。然而，我们将只说其不同之处。

Aññindriyanti ājānanakaṃ indriyaṃ. Paṭhamamaggena ñātamariyādaṃ anatikkamitvā tesaṃyeva tena maggena ñātānaṃ catusaccadhammānaṃ jānanakaṃ indriyanti vuttaṃ hoti. Niddesavārepissa imināva nayena attho veditabbo. Koṭṭhāsavārepi imināva saddhiṃ navindriyāni honti. Sesaṃ purimanayeneva veditabbaṃ.

“已知根”（aññindriya）是了知之根。此即是说，它是不超越初道所知之界限，而了知由该道所了知的四圣谛法之根。在其解释部分，也应以同样的方法了知其义。在科分部分，与此根合为九根。其余部分应如前述方法了知。

Dutiyamaggo niṭṭhito.

第二道终。

Tatiyacatutthamaggā

第三与第四道

362. Tatiye anavasesappahānāyāti tesaṃyeva sakadāgāmimaggena tanubhūtānaṃ saṃyojanānaṃ nissesapajahanatthāya.

362. 在第三道中，“为无余断除”是指，为了彻底舍断那些已被一来道所削弱的结。

Catutthe rūparāgaarūparāgamānauddhaccaavijjāya anavasesappahānāyāti etesaṃ pañcannaṃ uddhambhāgiyasaṃyojanānaṃ nissesapajahanatthāya. Tattha rūparāgoti rūpabhave chandarāgo. Arūparāgoti arūpabhave chandarāgo. Mānoti arahattamaggavajjhako māno eva. Tathā uddhaccāvijjā. Imesupi dvīsu maggesu navamaṃ aññindriyameva hoti.

在第四道中，“为无余断除色贪、无色贪、慢、掉举、无明”是指，为了彻底舍断这五上分结。其中，色贪是在色有的欲贪。无色贪是在无色有的欲贪。慢即是应由阿罗汉道断除的慢。掉举和无明也是如此。在这二道中，第九根即是已知根。

Catumagganayasahassaṃ

四道千种方法

Sabbamaggesu [Pg.283] padapaṭipāṭiyā samasaṭṭhipadāni, catūhi apaṇṇakaṅgehi saddhiṃ catusaṭṭhi honti. Asambhinnato pana tettiṃsa. Koṭṭhāsavārasuññatavārā pākatikā eva. Yathā ca pana paṭhamamagge evaṃ dutiyādīsupi nayasahassamevāti cattāro magge catūhi nayasahassehi bhājetvā dassesi dhammarājā.

于诸道中，依文句次第有六十句，与四无谬支合为六十四句。复次，不相混滥则有三十三。部分品与空品则如其本然。复次，如于初道，如是于第二道等亦各有一千法门。如是，法王将四道以四千法门分别开示。

Saccavibhaṅge pana saṭṭhi nayasahassāni lokuttarāni imesaṃ eva vasena nikkhittāni. Satipaṭṭhānavibhaṅge vīsati nayasahassāni lokuttarāni, sammappadhānavibhaṅge vīsati, iddhipādavibhaṅge dvattiṃsa, bojjhaṅgavibhaṅge dvattiṃsa, maggaṅgavibhaṅge aṭṭhavīsati nayasahassāni lokuttarāni imesaṃ eva vasena nikkhittāni.

复次，于《谛分别》中，六万出世间法门，乃依此等（道）之力而施设。于《念处分别》中，有二万出世间法门；于《正勤分别》中，有二万；于《神足分别》中，有三万二千；于《觉支分别》中，有三万二千；于《道支分别》中，有二万八千出世间法门，皆依此等（道）之力而施设。

Idha pana catūsu maggesu cattāriyeva nayasahassāni. Tesu paṭhamajjhānike paṭhamamagge aṭṭhaṅgāni bhājitāni; tathā dutiyādīsu. Tattha paṭhamamagge sammādiṭṭhi micchādiṭṭhiṃ pajahatīti sammādiṭṭhi. Sammāsaṅkappādayopi micchāsaṅkappādīnaṃ pajahanaṭṭheneva veditabbā. Evaṃ sante ‘paṭhamamaggeneva dvāsaṭṭhiyā diṭṭhigatānaṃ pahīnattā uparimaggattayena pahātabbā diṭṭhi nāma natthi. Tattha sammādiṭṭhīti nāmaṃ kathaṃ hotī’ti? ‘Yathā visaṃ atthi vā, hotu mā vā, agado agado tveva vuccati, evaṃ micchādiṭṭhi atthi vā, hotu mā vā, ayaṃ sammādiṭṭhi eva nāma’.

复次，于此（《法集论》）中，于四道中仅施设四千法门。其中，于初禅之初道中，分析了八支；于第二等（道）中亦然。于彼，于初道中，正见舍断邪见，故名正见。正思惟等亦应知唯以舍断邪思惟等之义（而得其名）。既然如此，（问：）“以初道即已断除六十二邪见，故无名为‘见’者可为上三道所断。于彼（三道），如何有名为‘正见’者？”（答：）“犹如毒药，或有或无，解毒药仍称为解毒药；如是，邪见或有或无，此仍名为正见。”

‘Yadi evaṃ nāmamattamevetaṃ hoti, uparimaggattaye pana sammādiṭṭhiyā kiccābhāvo āpajjati, maggaṅgāni na paripūrenti, tasmā sammādiṭṭhi sakiccakā kātabbā maggaṅgāni pūretabbānī’ti. Sakiccakā cettha sammādiṭṭhi yathālābhaniyamena dīpetabbā. Uparimaggattayavajjho hi eko māno atthi, so diṭṭhiṭṭhāne tiṭṭhati. Sā taṃ mānaṃ pajahatīti sammādiṭṭhi. Sotāpattimaggasmiñhi sammādiṭṭhi micchādiṭṭhiṃ pajahati. Sotāpannassa pana sakadāgāmimaggavajjho māno atthi, so diṭṭhiṭṭhāne tiṭṭhati sā taṃ mānaṃ pajahatīti sammādiṭṭhi. Tasseva sattaakusalacittasahajāto saṅkappo atthi. Teheva cittehi vācaṅgacopanaṃ atthi, kāyaṅgacopanaṃ atthi, paccayaparibhogo atthi, sahajātavāyāmo [Pg.284] atthi, asatibhāvo atthi, sahajātacittekaggatā atthi. Ete micchāsaṅkappādayo nāma sakadāgāmimagge sammāsaṅkappādayo. Tesaṃ pahānena sammāsaṅkappādayoti veditabbā. Evaṃ sakadāgāmimagge aṭṭhaṅgāni sakiccakāni katvā āgatāni. Sakadāgāmissa anāgāmimaggavajjho māno atthi. So diṭṭhiṭṭhāne tiṭṭhati. Tasseva sattahi cittehi sahajātā saṅkappādayo. Tesaṃ pahānena anāgāmimagge aṭṭhannaṃ aṅgānaṃ sakiccakatā veditabbā. Anāgāmissa arahattamaggavajjho māno atthi. So diṭṭhiṭṭhāne tiṭṭhati. Yāni panassa pañca akusalacittāni, tehi sahajātā saṅkappādayo. Tesaṃ pahānena arahattamagge aṭṭhannaṃ aṅgānaṃ sakiccakatā veditabbā.

（问：）“若如此，这仅是名义而已，则在上三道中正见将无作用，道支亦不圆满。因此，应使正见有其作用，应使道支得以圆满。”（答：）在此，有作用的正见，应依其所得而分别说明。确实，有当由上三道断除的一种慢，它立于见之位。正见舍断该慢，故为正见。在入流道中，正见舍断邪见。但对入流者而言，有当由一来道断除的慢，它立于见之位，（一来道的）正见舍断该慢，故为正见。他（入流者）尚有与七种不善心俱生的思惟。由彼等心，有语支的动摇，有身支的动摇，有资具的受用，有俱生的精进，有失念，有俱生的心一境性。此等名为邪思惟等。在一来道中，当知正思惟等是藉由舍断彼等而成就的。如是，在一来道中，八支完成其作用而来。对一来者而言，有当由不还道断除的慢，它立于见之位。他尚有与七种心俱生的思惟等。通过舍断它们，当知在不还道中八支具有作用。对不还者而言，有当由阿罗汉道断除的慢，它立于见之位。他尚有五种不善心，有与彼等俱生的思惟等。通过舍断它们，当知在阿罗汉道中八支具有作用。

Imesu catūsu maggesu paṭhamamaggena cattāri saccāni diṭṭhāni. ‘Uparimaggattayaṃ diṭṭhakameva passati, adiṭṭhakaṃ passatī’ti diṭṭhakameva passatīti ayaṃ ācariyānaṃ samānatthakathā. Vitaṇḍavādī panāha ‘adiṭṭhaṃ passatī’ti. So vattabbo – ‘paṭhamamagge katamaṃ indriyaṃ bhājesī’ti? Jānamāno ‘anaññātaññassāmītindriya’nti vakkhati. ‘Uparimaggesu katara’nti? Vuttepi ‘aññindriya’nti vakkhati. So vattabbo – ‘adiṭṭhasaccadassane sati uparimaggesupi anaññātaññassāmītindriyameva bhājehi. Evaṃ te pañho samessatī’ti. ‘Kilese pana aññe añño pajahati; pahīne eva pajahatī’ti? ‘Aññe añño pajahatī’ti. ‘Yadi aññe añño, appahīne kilese pajahati. Saccānipi adiṭṭhāneva passatī’ti evaṃvādī puggalo pucchitabbo – ‘saccāni nāma katī’ti? Jānanto ‘cattārī’ti vakkhati. So vattabbo – ‘tava vāde soḷasa saccāni āpajjanti. Tvaṃ buddhehipi adiṭṭhaṃ passasi. Bahusaccako nāma tvaṃ. Evaṃ mā gaṇha. Saccadassanaṃ nāma apubbaṃ natthi, kilese pana appahīne pajahatī’ti.

于此四道中，初道已见四谛。“上三道是见已见之谛，还是见未见之谛？”“是见已见之谛。”此为诸师义理相同之说。但诡辩论者说：“是见未见之谛。”应诘问他：“于初道中，分析何根？”若知，他会说：“未知当知根(anaññātaññassāmītindriya)。”“于上诸道中是何根？”被问时，他会说：“已知根(aññindriya)。”应再诘问他：“若有见未见之谛，则于上诸道中亦应分析未知当知根。如是，你的问题方能前后一致。”又，“于诸烦恼，是后道断除其他未断之烦恼，还是断除已断之烦恼？”“是后道断除其他未断之烦恼。”“若后道断除其他未断之烦恼，那么亦是见未见之谛。”应问持此说之补特伽罗：“谛有几何？”若知，他会说：“有四。”应告之：“依你之说，则有十六谛。你连诸佛亦未见之谛都能见。你可名为‘多谛者’了。莫作此解。所谓见谛，并无崭新之事，而是断除未断之烦恼。”

Tattha saccadassanassa apubbābhāve peḷopamaṃ nāma gahitaṃ – ekassa kira cattāro ratanapeḷā sāragabbhe ṭhapitā. So rattibhāge peḷāsu uppannakicco dvāraṃ vivaritvā, dīpaṃ jāletvā, dīpena vihate andhakāre, peḷāsu pākaṭabhāvaṃ gatāsu, tāsu kiccaṃ katvā dvāraṃ pidahitvā gato. Puna andhakāraṃ avatthari. Dutiyavārepi tatiyavārepi tatheva akāsi. Catutthavāre dvāre vivaṭe andhakāre peḷā na paññāyantīti vīmaṃsantasseva [Pg.285] sūriyo uggañchi, sūriyobhāsena vihate andhakāre peḷāsu kiccaṃ katvā pakkāmi.

于此，为说明见谛并无崭新，举一“箱喻”(peḷopamaṃ)：据说，某人有四宝箱，置于宝库中。他在夜间因箱中有事要办，便打开门，点亮灯。灯光驱散黑暗后，诸箱显现，他办完箱中之事，便关门离去。黑暗复又笼罩。第二次、第三次亦复如是。至第四次，门开时，黑暗中诸箱不显现，正当他思量时，太阳升起，日光驱散黑暗，他办完箱中之事后离去。

Tattha cattāro peḷā viya cattāri saccāni. Tāsu kicce uppanne dvāravivaraṇakālo viya sotāpattimaggassa vipassanābhinīharaṇakālo. Andhakāraṃ viya saccapaṭicchādakatamaṃ. Dīpo bhāso viya sotāpattimaggobhāso. Vihate andhakāre tassa purisassa peḷānaṃ pākaṭabhāvo viya maggañāṇassa saccānaṃ pākaṭabhāvo. Maggañāṇassa pākaṭāni pana maggasamaṅgissa puggalassa pākaṭāneva honti. Peḷāsu kiccaṃ katvā gatakālo viya sotāpattimaggassa attanā pahātabbakilese pajahitvā niruddhakālo. Puna andhakārāvattharaṇaṃ viya uparimaggattayavajjhasaccapaṭicchādakatamaṃ.

于此，四箱犹如四谛。于彼等箱，有事发生时，开门之时犹如须陀洹道之观（vipassanā）的引发之时。黑暗犹如遮蔽诸谛的无明黑暗。灯光犹如须陀洹道之光。黑暗被驱散时，箱子对那个人显现，犹如诸谛对道智显现。再者，为道智所显现的诸谛，对具足道的个人也同样显现。在箱中办事后离去之时，犹如须陀洹道断除自身当断的烦恼后息灭之时。再次被黑暗覆盖，犹如那应由上三道所断除的、遮蔽诸谛的无明黑暗。

Dutiyavāre dvāravivaraṇakālo viya sakadāgāmimaggassa vipassanābhinīharaṇakālo. Dīpobhāso viya sakadāgāmimaggobhāso. Peḷāsu kiccaṃ katvā gatakālo viya sakadāgāmimaggassa attanā pahātabbakilese pajahitvā niruddhakālo. Puna andhakārāvattharaṇaṃ viya uparimaggadvayavajjhasaccapaṭicchādakatamaṃ.

第二次，开门之时犹如斯陀含道之观（vipassanā）的引发之时。灯光犹如斯陀含道之光。在箱中办事后离去之时，犹如斯陀含道断除自身当断的烦恼后息灭之时。再次被黑暗覆盖，犹如那应由上二道所断除的、遮蔽诸谛的无明黑暗。

Tatiyavāre dvāravivaraṇakālo viya anāgāmimaggassa vipassanābhinīharaṇakālo. Dīpobhāso viya anāgāmimaggobhāso. Peḷāsu kiccaṃ katvā gatakālo viya anāgāmimaggassa attanā pahātabbakilese pajahitvā niruddhakālo. Puna andhakārāvattharaṇaṃ viya upariarahattamaggavajjhasaccapaṭicchādakatamaṃ.

第三次，开门之时犹如阿那含道之观（vipassanā）的引发之时。灯光犹如阿那含道之光。在箱中办事后离去之时，犹如阿那含道断除自身当断的烦恼后息灭之时。再次被黑暗覆盖，犹如那应由其上的阿罗汉道所断除的、遮蔽诸谛的无明黑暗。

Catutthavāre dvāravivaraṇakālo viya arahattamaggassa vipassanābhinīharaṇakālo. Sūriyuggamanaṃ viya arahattamagguppādo. Andhakāravidhamanaṃ viya arahattamaggassa saccapaṭicchādakatamavinodanaṃ. Vihate andhakāre tassa peḷānaṃ pākaṭabhāvo viya arahattamaggañāṇassa catunnaṃ saccānaṃ pākaṭabhāvo. Ñāṇassa pākaṭāni pana puggalassa pākaṭāneva honti. Peḷāsu kiccaṃ katvā gatakālo viya arahattamaggassa sabbakilesakhepanaṃ. Sūriyuggamanato paṭṭhāya ālokasseva pavattikālo viya arahattamaggassa uppannakālato paṭṭhāya puna saccapaṭicchādakatamābhāvo[Pg.286]. Idaṃ tāva saccadassanassa apubbābhāve opammaṃ.

第四次，犹如开门之时，即是为阿罗汉道而导向观(vipassanā)之时。犹如日出，即是阿罗汉道生起。犹如驱散黑暗，即是阿罗汉道遣除遮蔽诸谛的愚痴黑暗。犹如黑暗被驱散后，箱子对那人显现，即是阿罗汉道智使四谛显现。再者，为智所显现者，对该补特伽罗(puggala)亦如是显现。犹如在箱子中办完事后离去之时，即是阿罗汉道灭尽一切烦恼。犹如从日出时起只有光明持续，从阿罗汉道生起之时起，亦再无遮蔽诸谛的愚痴黑暗。此即是关于见谛非初见之譬喻。

Diṭṭhakameva hi passati. ‘Kilese pana aññe añño pajahatī’ti ettha khāropamaṃ nāma gahitaṃ. Eko puriso kiliṭṭhaṃ vatthaṃ rajakassa adāsi. Rajako ūsakhāraṃ chārikakhāraṃ gomayakhāranti tayo khāre datvā khārehi khāditabhāvaṃ ñatvā udake vikkhāletvā oḷārikoḷārikaṃ malaṃ pavāhesi. Tato na tāva parisuddhanti dutiyampi tatheva khāre datvā, udake vikkhāletvā, tato nātisaṇhataraṃ malaṃ pavāhesi. Tato na tāva parisuddhanti tatiyampi te khāre datvā udake vikkhāletvā tato saṇhataraṃ malaṃ pavāhesi. Tato na tāva parisuddhanti catutthampi te khāre datvā, udake vikkhāletvā aṃsuabbhantaragatampi nissesaṃ malaṃ pavāhetvā sāmikassa adāsi. So gandhakaraṇḍake pakkhipitvā icchiticchitakāle paridahati.

诚然，只是再次见到已见之谛。至于“逐一舍断诸烦恼”，于此当取碱喻。某人将一件脏衣交给洗衣工。洗衣工用上盐土碱、灰碱、牛粪碱这三种碱，在知道衣服已被碱浸透后，便在水中漂洗，冲走了粗重的污垢。之后，因尚未清净，第二次同样用上那些碱，在水中漂洗，冲走了不甚细微的污垢。之后，因尚未清净，第三次也用上那些碱，在水中漂洗，冲走了更细的污垢。之后，因尚未清净，第四次也用上那些碱，在水中漂洗，连渗入纤维阿邦答勒(abbhantara)的污垢也毫无残余地冲走，然后交还给主人。主人将它放入香盒中，在想穿的时候就穿上。

Tattha kiliṭṭhavatthaṃ viya kilesānugataṃ cittaṃ. Tividhakhāradānakālo viya tīsu anupassanāsu kammassa pavattanakālo. Udake vikkhāletvā oḷārikoḷārikamalappavāhanaṃ viya sotāpattimaggena pañcakilesakhepanaṃ. Dutiyampi tesaṃ khārānaṃ anuppadānaṃ viya ‘na tāva parisuddhaṃ idaṃ citta’nti tāsuyeva tīsu anupassanāsu kammappavattanaṃ. Tato nātisaṇhataramalappavāhanaṃ viya sakadāgāmimaggena oḷārikasaṃyojanadvayakhepanaṃ. Tato ‘na tāva parisuddhaṃ vattha’nti puna khārattayadānaṃ viya ‘na tāva parisuddhaṃ idaṃ citta’nti tāsuyeva tīsu anupassanāsu kammappavattanaṃ. Tato saṇhataramalappavāhanaṃ viya anāgāmimaggena aṇusahagatasaṃyojanadvayakhepanaṃ. ‘Na tāva parisuddhaṃ vattha’nti puna khārattayadānaṃ viya ‘na tāva parisuddhaṃ idaṃ citta’nti tāsuyeva tīsu anupassanāsu kammappavattanaṃ. Tato vikkhālanena aṃsuabbhantaragate male pavāhetvā parisuddhassa rajatapaṭṭasadisassa gandhakaraṇḍake nikkhittassa vatthassa icchiticchitakkhaṇe paridahanaṃ viya arahattamaggena aṭṭhannaṃ kilesānaṃ khepitattā parisuddhassa khīṇāsavacittassa icchiticchitakkhaṇe phalasamāpattivihārena vītināmanaṃ. Idaṃ ‘aññe añño kilese pajahatī’ti ettha opammaṃ. Vuttampi cetaṃ –

于此，随烦恼的心犹如脏衣。施用三种碱的时刻，犹如在三随观中修行的时刻。在水中漂洗冲走粗重的污垢，犹如以须陀洹道灭尽五种烦恼。第二次施用那些碱，犹如因“此心尚未清净”而就在那三随观中继续修行。然后冲走较粗的污垢，犹如以斯陀含道灭尽两种粗结。之后，因“衣服尚未清净”而再次施用三种碱，犹如因“此心尚未清净”而就在那三随观中继续修行。然后冲走更细的污垢，犹如以阿那含道灭尽两种微细结。因“衣服尚未清净”而再次施用三种碱，犹如因“此心尚未清净”而就在那三随观中继续修行。然后，通过漂洗冲走渗入纤维内部的污垢，在想穿的时候就穿上那件被放入香盒、清净如银板的衣服，犹如以阿罗汉道灭尽了八种烦恼后，清净的漏尽心在想安住时即以果定安住。这即是关于“逐一舍断诸烦恼”的比喻。此事亦曾被说到——

‘‘Seyyathāpi, āvuso, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ, tamenaṃ sāmikā rajakassa anupadajjeyyuṃ. Tamenaṃ rajako ūse vā [Pg.287] khāre vā gomaye vā sammadditvā acche udake vikkhāleti. Kiñcāpi taṃ hoti vatthaṃ parisuddhaṃ pariyodātaṃ, atha khvassa hotiyeva ‘aṇusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato’. Tamenaṃ rajako sāmikānaṃ deti. Tamenaṃ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti. Yopissa hoti aṇusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṃ gacchati. Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hotiyeva pañcasu upādānakkhandhesu aṇusahagato ‘asmī’ti māno, ‘asmī’ti chando, ‘asmī’ti anusayo asamūhato, so aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā iti saññā iti saṅkhārā iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu aṇusahagato ‘asmī’ti māno, ‘asmī’ti chando, ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchatī’’ti (saṃ. ni. 3.89).

“贤友，譬如一件染污垢秽的衣服，其主人们将之交给洗衣工。洗衣工以盐土、碱或牛粪揉搓后，在清水中漂洗。虽然那件衣服变得清净、洁白，但仍有微细的盐土味、碱味或牛粪味，未被根除。洗衣工将之交给主人们。主人们将之放入熏香的盒中。那微细的盐土味、碱味或牛粪味，未被根除者，亦被根除了。正是如此，贤友，虽然圣弟子的五下分结已被断除，但在五取蕴中，仍有微细的‘我是’之慢、‘我是’之欲、‘我是’之随眠，未被根除。其后，他于五取蕴中随观生灭而住：‘此是色，此是色之集，此是色之灭；此是受……此是想……此是行……此是识，此是识之集，此是识之灭。’当他于此五取蕴中随观生灭而住时，那于五取蕴中微细的‘我是’之慢、‘我是’之欲、‘我是’之随眠，未被根除者，亦被根除了。”（《相应部》3.89）

Tattha sotāpattimaggena pañca akusalacittāni pahīyanti saddhiṃ cittaṅgavasena uppajjanakapāpadhammehi. Sakadāgāmimaggena dve domanassasahagatacittāni tanukāni bhavanti saddhiṃ cittaṅgavasena uppajjanakapāpadhammehi. Anāgāmimaggena tāniyeva pahīyanti saddhiṃ sampayuttadhammehi. Arahattamaggena pañca akusalacittāni pahīyanti saddhiṃ cittaṅgavasena uppajjanakapāpadhammehi. Imesaṃ dvādasannaṃ akusalacittānaṃ pahīnakālato paṭṭhāya khīṇāsavassa cittaṅgavasena puna pacchatopavattanakakileso nāma na hoti.

于此，以须陀洹道(sotāpattimagga)断除五种不善心，连同作为心的组成部分而生起的恶法。以斯陀含道(sakadāgāmimagga)使两种忧俱行心变得薄弱，连同作为心的组成部分而生起的恶法。以阿那含道(anāgāmimagga)断除彼等诸心，连同相应诸法。以阿罗汉道(arahattamagga)断除五种不善心，连同作为心的组成部分而生起的恶法。从这十二种不善心被断除之时起，对漏尽者(khīṇāsava)而言，便不再有名为“作为心的组成部分而于后再生起”的烦恼。

Tatridaṃ opammaṃ – eko kira mahārājā paccante ārakkhaṃ datvā mahānagare issariyaṃ anubhavanto vasati. Athassa paccanto kuppi. Tasmiṃ samaye dvādasa corajeṭṭhakā anekehi purisasahassehi saddhiṃ [Pg.288] raṭṭhaṃ vilumpanti. Paccantavāsino mahāmattā ‘paccanto kupito’ti rañño pahiṇiṃsu. Rājā ‘vissaṭṭhā gaṇhatha, ahaṃ tumhākaṃ kattabbaṃ karissāmī’ti sāsanaṃ pahiṇi. Te paṭhamasampahāreneva anekehi purisasahassehi saddhiṃ pañca corajeṭṭhake ghātayiṃsu. Sesā satta janā attano attano parivāre gahetvā pabbataṃ pavisiṃsu. Amaccā taṃ pavattiṃ rañño pesayiṃsu.

于此有一喻：据说，某位大王在边境设置守卫后，住在大城中享受王权。后来其边境发生动乱。当时，十二名盗首与数千人一起劫掠国土。边境大臣们传讯给国王说：“边境动乱！”国王下达指令说：“你们尽管去抓，我将为你们做该做之事。”他们在初次交战中，便与数千人一起杀掉了五名盗首。其余七人则各自带着部从进入山中。大臣们将此事传讯给国王。

Rājā ‘tumhākaṃ kattabbayuttaṃ ahaṃ jānissāmi, tepi gaṇhathā’ti dhanaṃ pahiṇi. Te dutiyasampahārena dve corajeṭṭhake pahariṃsu, parivārepi tesaṃ dubbale akaṃsu. Te sabbepi palāyitvā pabbataṃ pavisiṃsu. Tampi pavattiṃ amaccā rañño pesayiṃsu.

国王说：“我自会知道该为你们做什么，也去抓捕那些人吧”，并派发了钱财。他们在第二次交战中，击伤了两位盗首，也削弱了他们的部从。他们全都逃入山中。大臣们也将此事禀报了国王。

Puna rājā ‘vissaṭṭhā gaṇhantū’ti dhanaṃ pahiṇi. Te tatiyasampahārena saddhiṃ sahāyapurisehi dve corajeṭṭhake ghātayitvā taṃ pavattiṃ rañño pesayiṃsu.

国王再次派发钱财，并下令：“让他们放手去抓！”他们在第三次交战中，与自己的部下一同杀掉了两位盗首，然后将此事禀报了国王。

Puna rājā ‘avasese vissaṭṭhā gaṇhantū’ti dhanaṃ pahiṇi. Te catutthasampahārena saparivāre pañca corajeṭṭhake ghātayiṃsu. Dvādasannaṃ corajeṭṭhakānaṃ ghātitakālato paṭṭhāya koci coro nāma natthi. Khemā janapadā ure putte naccentā maññe viharanti. Rājā vijitasaṅgāmehi yodhehi parivuto varapāsādagato mahāsampattiṃ anubhavi.

国王再次派出钱财，说：“放心去抓捕剩下的！”他们第四次出击，杀死了五位盗首及其眷属。自十二位盗首被诛杀之时起，便再无名为盗贼者。国土安稳，人民仿佛让子女在胸前舞动而安住。国王为战胜的勇士们所围绕，登上殊胜的宫殿，享受着巨大的财富。

Tattha mahanto rājā viya dhammarājā. Paccantavāsino amaccā viya yogāvacarā kulaputtā. Dvādasa corajeṭṭhakā viya dvādasa akusalacittāni. Tesaṃ sahāyā anekasahassapurisā viya cittaṅgavasena uppajjanakapāpadhammā. Rañño paccanto kupitoti pahitakālo viya ārammaṇe kilesesu uppannesu ‘bhante, kileso me uppanno’ti satthu ārocanakālo. ‘Vissaṭṭhā gaṇhantū’ti dhanadānaṃ viya ‘kilese niggaṇha bhikkhū’ti dhammarañño kammaṭṭhānācikkhanaṃ. Saparivārānaṃ pañcannaṃ corajeṭṭhakānaṃ ghātitakālo viya sotāpattimaggena sampayuttānaṃ pañcannaṃ akusalacittānaṃ pahānaṃ.

于此，当知法王如大王。当知修行的良家子如边境大臣。当知十二不善心如十二盗首。当知作为心的部分而生起的诸恶法如他们成千上万的同伙。当烦恼于所缘中生起时，向导师报告“尊者，我生起了烦恼”，当知此如向国王报告“边境动乱”之时。当知法王开示业处说“比丘，当降伏烦恼”，如国王赐予钱财说“放心去抓吧”。当知以入流道断除相应的五个不善心，如杀死五位盗首及其眷属之时。

Puna [Pg.289] rañño pavattipesanaṃ viya sammāsambuddhassa paṭiladdhaguṇārocanaṃ. ‘Sesake ca gaṇhantū’ti puna dhanadānaṃ viya bhagavato sakadāgāmimaggassa vipassanācikkhanaṃ. Dutiyasampahārena saparivārānaṃ dvinnaṃ corajeṭṭhakānaṃ dubbalīkaraṇaṃ viya sakadāgāmimaggena sasampayuttānaṃ dvinnaṃ domanassacittānaṃ tanubhāvakaraṇaṃ.

再者，当知向正等觉者报告所证功德，如向国王禀报消息。当知世尊为一来道开示观，如再次赐予钱财说“也去抓捕剩下的”。当知以一来道使其相应的两种忧俱心变得薄弱，如第二次出击削弱了两位盗首及其眷属。

Puna rañño pavattipesanaṃ viya satthu paṭiladdhaguṇārocanaṃ. ‘Vissaṭṭhā gaṇhantū’ti puna dhanadānaṃ viya bhagavato anāgāmimaggassa vipassanācikkhanaṃ. Tatiyasampahārena saparivārānaṃ dvinnaṃ corajeṭṭhakānaṃ ghātanaṃ viya anāgāmimaggena sasampayuttānaṃ dvinnaṃ domanassacittānaṃ pahānaṃ.

再者，当知向导师报告所证功德，如向国王禀报消息。当知世尊为不还道开示观，如再次赐予钱财说“放心去抓吧”。当知以不还道断除其相应的两种忧俱心，如第三次出击杀死了两位盗首及其眷属。

Puna rañño pavattipesanaṃ viya tathāgatassa paṭiladdhaguṇārocanaṃ. ‘Vissaṭṭhā gaṇhantū’ti puna dhanadānaṃ viya bhagavato arahattamaggassa vipassanācikkhanaṃ. Catutthasampahārena saparivārānaṃ pañcannaṃ corajeṭṭhakānaṃ ghātitakālato paṭṭhāya janapadassa khemakālo viya arahattamaggena sasampayuttesu pañcasu akusalacittesu pahīnesu dvādasannaṃ akusalacittānaṃ pahīnakālato paṭṭhāya puna cittaṅgavasena uppajjanakassa akusaladhammassa abhāvo. Rañño vijitasaṅgāmassa amaccagaṇaparivutassa varapāsāde mahāsampattianubhavanaṃ viya khīṇāsavaparivutassa dhammarañño suññataanimittaappaṇihitabhedesu samāpattisukhesu icchiticchitaphalasamāpattisukhānubhavanaṃ veditabbanti.

再者，向如来报告所证得的功德，如同向国王禀报消息。世尊开示阿罗汉道之观(vipassanā)，如同再次施予财富而言“已放出，可取之！”。如同第四次出击，将五位盗首及其随从一并诛除之后，国土迎来安稳之时；同样地，以阿罗汉道断除其相应的五种不善心后，从十二不善心被断尽之时起，作为心的成分而生的不善法便不复存在。如同战胜之王为群臣所围绕，于宏伟宫殿中享受巨大财富；同样地，应当了知，法王为诸漏尽者所围绕，于空(suññata)、无相(animitta)、无愿(appaṇihita)等种种等持之乐中，随意体验果等持之乐。

Kusalā dhammātipadassa vaṇṇanā niṭṭhitā.

善法句释义终。

Akusalapadaṃ

不善句

Dhammuddesavārakathā

法总说章说

Paṭhamacittaṃ

第一心

365. Idāni akusaladhammapadaṃ bhājetvā dassetuṃ katame dhammā akusalātiādi āraddhaṃ. Tattha dhammavavatthānādivārappabhedo ca heṭṭhā āgatānaṃ padānaṃ atthavinicchayo ca heṭṭhā vuttanayeneva veditabbo. Tattha tattha pana visesamattameva vaṇṇayissāma. Tattha samayavavatthāne tāva yasmā, kusalassa viya, akusalassa bhūmibhedo natthi, tasmā ekantaṃ kāmāvacarampi samānaṃ etaṃ ‘kāmāvacara’nti na vuttaṃ. Diṭṭhigatasampayuttanti ettha diṭṭhi [Pg.290] eva diṭṭhigataṃ ‘gūthagataṃ muttagata’ntiādīni (a. ni. 9.11) viya. Gantabbābhāvato vā diṭṭhiyā gatamattamevetantipi diṭṭhigataṃ. Tena sampayuttaṃ diṭṭhigatasampayuttaṃ.

365. 现在，为分别解说不善法句，（世尊）开始阐述“何法为不善”等。其中，法义安立(dhammavavatthāna)等章的分别，以及前文已出现诸词的义理决择，都应依照前述之理趣了知。于各处，兹仅解说其不同之处。首先，在时节安立(samayavavatthāna)上，由于不善法不像善法那样有界(bhūmi)的区别，所以即使它完全属于欲界(kāmāvacara)，也未被称为“欲界”。于“见相应”(diṭṭhigatasampayuttaṃ)一词，“见所趣”(diṭṭhigata)即是见(diṭṭhi)本身，如同“趣于粪”(gūthagata)、“趣于尿”(muttagata)等。或者，因见无所去处，仅是见之所趣，故也称为“见所趣”。与此相应者，即是“见相应”。

Tattha asaddhammasavanaṃ, akalyāṇamittatā, ariyānaṃ adassanakāmatādīni ayoniso manasikāroti evamādīhi kāraṇehi imassa diṭṭhigatasaṅkhātassa micchādassanassa uppatti veditabbā. Ye hi ete diṭṭhivādapaṭisaṃyuttā asaddhammā tesaṃ bahumānapubbaṅgamena atikkantamajjhattena upaparikkhārahitena savanena, ye ca diṭṭhivipannā akalyāṇamittā taṃsampavaṅkatāsaṅkhātāya akalyāṇamittatāya, buddhādīnaṃ ariyānañceva sappurisānañca adassanakāmatāya catusatipaṭṭhānādibhede ariyadhamme akovidattena pātimokkhasaṃvaraindriyasaṃvarasatisaṃvarañāṇasaṃvarapahānasaṃvarappabhede ariyadhamme ceva sappurisadhamme ca saṃvarabhedasaṅkhātena avinayena teheva kāraṇehi paribhāvitena ayoniso manasikārena kotūhalamaṅgalādipasutatāya ca etaṃ uppajjatīti veditabbaṃ. Asaṅkhārabhāvo panassa cittassa heṭṭhā vuttanayeneva veditabbo.

于此，当知此所谓“见所趣”(diṭṭhigata)之邪见，是由听闻非正法(asaddhammasavana)、结交恶友(akalyāṇamittatā)、不欲见圣者等，以及不如理作意(ayoniso manasikāra)等诸因而生起。即：以极度推崇、偏离中道、不加审察之心，听闻与邪见论相应的非正法；因结交恶友，此即所谓倾向于见解败坏者；不欲见佛陀等圣者及善士；不善巧于四念处(catusatipaṭṭhāna)等圣法；于以波罗提木叉(pātimokkha)律仪、根律仪、念律仪、智律仪、断律仪等为差别的圣法及善士法中，因所谓毁坏律仪之非律；由彼等诸因所熏习的不如理作意；以及沉迷于卜问吉凶等事：当知此邪见由是而生。至于此心之无行(asaṅkhāra)，则应依前述之法了知。

Dhammuddesavāre phassoti akusalacittasahajāto phasso. Vedanādīsupi eseva nayo. Iti akusalamattameva etesaṃ purimehi viseso.

于法目次中，“触”是与不善心俱生之触。于受等亦同此理。是故，此等法与前述诸法之差别，仅在于其为不善。

Cittassekaggatā hotīti pāṇātipātādīsupi avikkhittabhāvena cittassa ekaggatā hoti. Manussā hi cittaṃ samādahitvā avikkhittā hutvā avirajjhamānāni satthāni pāṇasarīresu nipātenti, susamāhitā paresaṃ santakaṃ haranti, ekarasena cittena micchācāraṃ āpajjanti. Evaṃ akusalappavattiyampi cittassa ekaggatā hoti.

所谓“心一境性”(cittassekaggatā)，是指于杀生等时，心亦有不散乱之一境性。人实于心专注、不散乱时，能准确无误地以刀杖加于有情之身；当心善专注时，能盗取他人之物；以专一之心，行于邪淫。如是，于不善行中，亦有心一境性。

Micchādiṭṭhīti ayāthāvadiṭṭhi, virajjhitvā gahaṇato vā vitathā diṭṭhi micchādiṭṭhi. Anatthāvahattā paṇḍitehi jigucchitā diṭṭhītipi micchādiṭṭhi. Micchāsaṅkappādīsupi eseva nayo. Apica micchā passanti tāya, sayaṃ vā micchā passati, micchādassanamattameva vā esāti micchādiṭṭhi. Sā ayoniso abhinivesalakkhaṇā, parāmāsarasā, micchābhinivesapaccupaṭṭhānā, ariyānaṃ adassanakāmatādipadaṭṭhānā; paramaṃ vajjanti daṭṭhabbā. Micchāsaṅkappādīsu [Pg.291] ‘micchā’ti padamattameva viseso. Sesaṃ kusalādhikāre vuttanayeneva veditabbaṃ.

所谓“邪见”(micchādiṭṭhi)，即不如实见；或因乖谬地执取，故为虚妄之见，是为邪见。又因招致无益，为智者所厌恶之见，故为邪见。于邪思惟等亦同此理。再者，诸相应法因此而邪见，或其自身邪见，或仅是邪见，故为邪见。其相为不如理执著，以谬执为作用，以邪执为现起，以不欲见圣者等为近因；当知其为至大之过。于邪思惟等，仅“邪”(micchā)一词有别，其余应依善法篇中所说之法了知。

Ahirikabalaṃ anottappabalanti ettha balattho niddesavāre āvi bhavissati. Itaresu pana – na hiriyatīti ahiriko. Ahirikassa bhāvo ahirikaṃ. Na ottappaṃ anottappaṃ. Tesu ahirikaṃ kāyaduccaritādīhi ajigucchanalakkhaṇaṃ, alajjālakkhaṇaṃ vā. Anottappaṃ teheva asārajjanalakkhaṇaṃ anuttāsanalakkhaṇaṃ vā. Ahirikameva balaṃ ahirikabalaṃ. Anottappameva balaṃ anottappabalaṃ. Ayamettha saṅkhepattho. Vitthāro pana heṭṭhā vuttapaṭipakkhavasena veditabbo.

于“无惭力、无愧力”(ahirikabalaṃ anottappabalaṃ)中，“力”(bala)之义将于“解释”(niddesa)中阐明。至于其余诸词：不惭，故为“无惭者”(ahiriko)；无惭者之状态为“无惭”(ahirikaṃ)。非愧，故为“无愧”(anottappaṃ)。其中，无惭以不厌恶身恶行等为相，或以无耻为相。无愧以不畏惧彼等为相，或以不惊惧为相。无惭即是力，故为“无惭力”。无愧即是力，故为“无愧力”。此为此处之略义。广说则应依下方所说善法的对立面而了知。

Lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho. Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho. Tesu lobho ārammaṇaggahaṇalakkhaṇo makkaṭālepo viya, abhisaṅgaraso tattakapāle khittamaṃsapesi viya, apariccāgapaccupaṭṭhāno telañjanarāgo viya, saṃyojaniyadhammesu assādadassanapadaṭṭhāno. So taṇhānadībhāvena vaḍḍhamāno, sīghasotā nadī viya mahāsamuddaṃ, apāyameva gahetvā gacchatīti daṭṭhabbo.

诸相应法因此而贪，或其自身贪，或仅是贪，故为“贪”(lobha)。诸相应法因此而痴，或其自身痴，或仅是痴，故为“痴”(moha)。其中，贪，以执取所缘为相，如捕猴胶；以黏着为作用，如投于热锅之肉；以不舍离为现起，如油渍；于诸结法中见可味为近因。当知彼贪增长为爱河，犹如急流之河奔向大洋，它亦将[众生]带向恶趣之洋。

Moho cittassa andhabhāvalakkhaṇo aññāṇalakkhaṇo vā, asampaṭivedharaso ārammaṇasabhāvacchādanaraso vā, asammāpaṭipattipaccupaṭṭhāno andhakārapaccupaṭṭhāno vā, ayonisomanasikārapadaṭṭhāno. Sabbākusalānaṃ mūlanti daṭṭhabbo.

痴，以心的盲目为相，或以无知为相；以不洞察为作用，或以遮蔽所缘自性为作用；以非正行为现起，或以黑暗为现起；以不如理作意为近因。应知其为一切不善法之根。

Abhijjhāyanti tāya, sayaṃ vā abhijjhāyati, abhijjhāyanamattameva vā esāti abhijjhā. Sā parasampattīnaṃ sakakaraṇaicchālakkhaṇā, tenākārena esanabhāvarasā, parasampatti-abhimukhabhāvapaccupaṭṭhānā, parasampattīsu abhiratipadaṭṭhānā. Parasampattiabhimukhā eva hi sā upaṭṭhahati. Tāsu ca abhiratiyā sati pavattati, parasampattīsu cetaso hatthappasāroviyāti daṭṭhabbā.

因其而贪求，或其自身贪求，或其仅是贪求的状态，故名“贪欲”。其相为欲令他人之物成己所有；作用为依此方式寻求；现起为朝向他人之物；近因为于他人之物中深乐。诚然，其唯朝向他人之物而现起，又于彼等生起深乐时，其即转起。应知其犹如心向他人之物伸出手。

Samatho hotītiādīsu aññesu kiccesu vikkhepasamanato samatho. Akusalappavattiyaṃ cittaṃ paggaṇhātīti paggāho. Na vikkhipatīti avikkhepo.

于“有止”等句中，因平息对其他事务的散乱，故为“止”。于不善法的进行中策励于心，故为“策励”。不令散乱，故为“不散乱”。

Imasmiṃ [Pg.292] citte saddhā, sati, paññā, cha yugaḷakānīti ime dhammā na gahitā. Kasmā? Assaddhiyacitte pasādo nāma natthi. Tasmā tāva saddhā na gahitā. Kiṃ pana diṭṭhigatikā attano attano satthārānaṃ na saddahantīti? Saddahanti. Sā pana saddhā nāma na hoti, vacanasampaṭicchanamattamevetaṃ. Atthato anupaparikkhā vā hoti, diṭṭhi vā. Asatiyacitte pana sati natthīti na gahitā. Kiṃ diṭṭhigatikā attanā katakammaṃ na sarantīti? Saranti. Sā pana sati nāma na hoti. Kevalaṃ tenākārena akusalacittappavatti. Tasmā sati na gahitā. Atha kasmā ‘‘micchāsatī’’ti (dī. ni. 3.333; saṃ. ni. 5.1) suttante vuttā? Sā pana akusalakkhandhānaṃ sativirahitattā satipaṭipakkhattā ca micchāmaggamicchattānaṃ pūraṇatthaṃ tattha pariyāyena desanā katā. Nippariyāyena panesā natthi. Tasmā na gahitā. Andhabālacitte pana paññā natthīti na gahitā. Kiṃ diṭṭhigatikānaṃ vañcanāpaññā natthīti? Atthi. Na panesā paññā, māyā nāmesā hoti. Sā atthato taṇhāva. Idaṃ pana cittaṃ sadarathaṃ garukaṃ bhāriyaṃ kakkhaḷaṃ thaddhaṃ akammaññaṃ gilānaṃ vaṅkaṃ kuṭilaṃ. Tasmā passaddhādīni cha yugaḷakāni na gahitāni.

于此心中，信、念、慧及六对法皆不被摄取。为何？因为在无信心中没有名为净信之物，因此，首先信不被摄取。然则，持邪见者不信其各自的导师吗？他们信。但那并非名为信，这仅仅是接受言词而已。从义理上说，那或是不审察，或是邪见。再者，在无念心中没有念，所以念不被摄取。持邪见者不忆念自己所造之业吗？他们忆念。但那并非名为念，仅仅是以那种方式，不善心在进行。所以念不被摄取。然则，为何经中说“邪念”(micchāsati)？然而，那（邪念）是由于诸不善蕴无念且与念对立，为了圆满邪道与邪性，才在经中作此方便说。但从非方便说，它是不存在的，所以不被摄取。再者，在盲目愚痴的心中没有慧，所以慧不被摄取。持邪见者没有欺骗的智慧吗？有。但那并非慧，而是名为诡诈(māyā)之物，从义理上说，那即是贪爱(taṇhā)。再者，此心是有热恼的、沉重的、有负荷的、粗糙的、僵硬的、不适业的、病态的、弯曲的、歪斜的。因此，轻安等六对法不被摄取。

Ettāvatā padapaṭipāṭiyā cittaṅgavasena pāḷiāruḷhāni dvattiṃsa padāni dassetvā idāni yevāpanakadhamme dassetuṃ ye vā pana tasmiṃ samayetiādimāha. Tattha sabbesupi akusalacittesu chando adhimokkho manasikāro māno issā macchariyaṃ thinaṃ middhaṃ uddhaccaṃ kukkuccanti ime daseva yevāpanakā honti dhammā, suttāgatā, suttapadesu dissareti vuttā. Imasmiṃ pana citte chando adhimokkho manasikāro uddhaccanti ime apaṇṇakaṅgasaṅkhātā cattārova yevāpanakā honti.

至此，依文句次第，以心支的方式，展示了圣典中所出现的三十个二法项后，现在为说明不定法（yevāpanakadhamma），而说“又或于其时”等句。其中，在一切不善心中，欲、胜解、作意、慢、嫉、悭、昏沉、睡眠、掉举、恶作，此十法即为不定法，被称为‘经中所来’、‘见于经句’。然而，于此心中，仅有欲、胜解、作意、掉举这四个被称为‘无误支’（apaṇṇakaṅga）的不定法。

Tattha chandādayo heṭṭhā vuttanayeneva veditabbā. Kevalañhi te kusalā, ime akusalā. Itaraṃ pana uddhatassa bhāvo ‘uddhaccaṃ’. Taṃ cetaso avūpasamalakkhaṇaṃ vātābhighātacalajalaṃ viya, anavaṭṭhānarasaṃ vātābhighātacaladhajapaṭākā viya, bhantattapaccupaṭṭhānaṃ pāsāṇābhighātasamuddhatabhasmā viya, cetaso avūpasame ayonisomanasikārapadaṭṭhānaṃ. Cittavikkhepoti daṭṭhabbaṃ.

其中，欲（chanda）等应当依照前文所说的方法来了知。只是那些是善的，而这些是不善的。此外，掉举（uddhacca）是心浮动的状态。其特相（lakkhaṇa）是心不寂静，犹如被风吹动而摇晃的水；作用（rasa）是不安定，犹如被风吹动而摇晃的旗幡；现起（paccupaṭṭhāna）是散乱，犹如被石头击起而扬起的灰烬；近因（padaṭṭhāna）是在心不寂静时的不如理作意。应知其为心的散乱。

Iti phassādīni dvattiṃsa, yevāpanakavasena vuttāni cattārīti sabbānipi imasmiṃ dhammuddesavāre chattiṃsa dhammapadāni bhavanti. Cattāri apaṇṇakaṅgāni hāpetvā [Pg.293] pāḷiyaṃ āgatāni dvattiṃsameva. Aggahitaggahaṇena panettha phassapañcakaṃ, vitakko vicāro pīti cittassekaggatā vīriyindriyaṃ jīvitindriyaṃ micchādiṭṭhi ahirikaṃ anottappaṃ lobho mohoti soḷasa dhammā honti.

如是，触等三十二法，以及通过不定法（yevāpanakavasena）所说的四法，于此法总说章（dhammuddesavāra）中，总计有三十六法项。除去四个无误支（apaṇṇakaṅga）后，圣典原文中所出现的则仅有三十二项。于此，以不重复摄取（aggahitaggahaṇa）的方式，计有：触五法（phassapañcaka）、寻（vitakka）、伺（vicāra）、喜（pīti）、心一境性（cittassekaggatā）、精进根（vīriyindriya）、命根（jīvitindriya）、邪见（micchādiṭṭhi）、无惭（ahirika）、无愧（anottappa）、贪（lobha）、痴（moha），共十六法。

Tesu soḷasasu satta dhammā avibhattikā nava savibhattikā honti. Katame satta? Phasso saññā cetanā vicāro pīti jīvitindriyaṃ mohoti ime satta avibhattikā. Vedanā cittaṃ vitakko cittassekaggatā vīriyindriyaṃ micchādiṭṭhi ahirikaṃ anottappaṃ lobhoti ime nava savibhattikā.

此十六法中，七法为无分别法（avibhattika），九法为有分别法（savibhattika）。哪七法为无分别法？触、想、思、伺、喜、命根、痴，此七法是无分别法。受、心、寻、心一境性、精进根、邪见、无惭、无愧、贪，此九法是有分别法。

Tesu cha dhammā dvīsu ṭhānesu vibhattā, eko tīsu, eko catūsu, eko chasu. Kathaṃ? Cittaṃ vitakko micchādiṭṭhi ahirikaṃ anottappaṃ lobhoti ime cha dvīsu ṭhānesu vibhattā. Tesu hi cittaṃ tāva phassapañcakaṃ patvā cittaṃ hotīti vuttaṃ, indriyāni patvā manindriyanti. Vitakko jhānaṅgāni patvā vitakko hotīti vutto, maggaṅgāni patvā micchāsaṅkappoti. Micchādiṭṭhi maggaṅgesupi kammapathesupi micchādiṭṭhiyeva. Ahirikaṃ balāni patvā ahirikabalaṃ hotīti vuttaṃ, lokanāsakadukaṃ patvā ahirikanti. Anottappepi eseva nayo. Lobho mūlaṃ patvā lobho hotīti vutto. Kammapathaṃ patvā abhijjhāti. Ime cha dvīsu ṭhānesu vibhattā.

其中，六法于两处分别，一法于三处，一法于四处，一法于六处。如何？心、寻、邪见、无惭、无愧、贪，此六法于两处分别。其中，心，至于触五法时，被称为心；至于诸根时，则为意根。寻，至于禅支时，被称为寻；至于道支时，则为邪思惟。邪见，于道支与业道中，皆是邪见。无惭，至于诸力时，被称为无惭力；至于毁世二法时，则为无惭。无愧亦同此理。贪，至于（不善）根时，被称为贪；至于业道时，则为贪欲。此六法于两处分别。

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

又，受，至于触五法时，被称为受；至于禅支时，则为乐；至于诸根时，则为喜根。如是，此一法于三处分别。

Vīriyaṃ pana indriyāni patvā vīriyindriyaṃ hotīti vuttaṃ, maggaṅgāni patvā micchāvāyāmo hotīti, balāni patvā vīriyabalanti, piṭṭhidukaṃ patvā paggāho hotīti. Evaṃ ayaṃ eko dhammo catūsu ṭhānesu vibhatto.

又，精进，至于诸根时，被称为精进根；至于道支时，则为邪精进；至于诸力时，则为精进力；至于后二法时，则为策励。如是，此一法于四处分别。

Samādhi pana jhānaṅgāni patvā cittassekaggatā hotīti vutto, indriyāni patvā samādhindriyanti, maggaṅgāni patvā micchāsamādhīti, balāni patvā samādhibalanti, piṭṭhidukaṃ patvā dutiyaduke ekakavaseneva samathoti[Pg.294], tatiye avikkhepoti. Evamayaṃ eko dhammo chasu ṭhānesu vibhatto.

又，定，至于禅支时，被称为心一境性；至于诸根时，则为定根；至于道支时，则为邪定；至于诸力时，则为定力；至于后二法时，于第二对中，仅以单项的方式，为“止”；于第三对中，则为“不散乱”。如是，此一法于六处分别。

Sabbepi panete dhammā phassapañcakavasena jhānaṅgavasena indriyavasena maggaṅgavasena balavasena mūlavasena kammapathavasena lokanāsakavasena piṭṭhidukavasenāti nava rāsayo honti. Tattha yaṃ vattabbaṃ taṃ paṭhamakusalacittaniddese vuttamevāti.

又，此等一切法，以触五法、禅支、根、道支、力、（不善）根、业道、毁世法、后二法的方式，成为九聚。于此，所应说者，已于第一善心之解释中说毕。

Dhammuddesavārakathā niṭṭhitā.

法总说章终。

Niddesavārakathā

解释章

375. Niddesavāre cittassekaggatāniddese tāva saṇṭhiti avaṭṭhitīti. Idaṃ dvayaṃ ṭhitivevacanameva. Yaṃ pana kusalaniddese ‘ārammaṇaṃ ogāhetvā anupavisitvā tiṭṭhatīti avaṭṭhitī’ti vuttaṃ, taṃ idha na labbhati. Akusalasmiñhi dubbalā cittassekaggatāti heṭṭhā dīpitameva.

375. 在解释章关于心一境性的解释中，首先是安住（saṇṭhiti）与确住（avaṭṭhiti）。这两个词只是“住”（ṭhiti）的同义词。然而，在善法的解释中说：“沉入所缘、进入而住，即为确住”，这种说法在这里不适用。因为在不善法中，心一境性是微弱的，这在前面已经说明了。

384. Uddhaccavicikicchāvasena pavattassa visāhārassa paṭipakkhato avisāhāroti evarūpopi attho idha na labbhati. Sahajātadhamme pana na visāharatīti avisāhāro. Na vikkhipatīti avikkhepo. Akusalacittekaggatāvasena avisāhaṭassa mānasassa bhāvo avisāhaṭamānasatā. Sahajātadhammesu na kampatīti samādhibalaṃ. Ayāthāvasamādhānato micchāsamādhīti evamidha attho daṭṭhabbo.

384. 以掉举（uddhacca）和疑（vicikicchā）的方式而发生的涣散（visāhāra），其对立面是“不涣散”（avisāhāra）——这样的意义在这里也不适用。然而，它不涣散俱生法（sahajātadhamma），故为“不涣散”。它不散乱，故为“不散乱”（avikkhepa）。由于不善心一境性，心不涣散的状态即是“心不涣散性”（avisāhaṭamānasatā）。于俱生法中不动摇，故为“定力”（samādhibala）。由于不如实地专注，故为“邪定”（micchāsamādhi）。此处的意义当如是观。

385. Vīriyindriyaniddese yo heṭṭhā ‘nikkamo ceso kāmānaṃ panudanāyā’tiādi nayo vutto, so idha na labbhati. Sahajātadhammesu akampanaṭṭheneva vīriyabalaṃ veditabbaṃ.

385. 在精进根（vīriyindriya）的解释中，前面所说的“此乃为断除诸欲而努力”等方法，在这里不适用。精进力（vīriyabala）当仅以其于俱生法中不动摇之义来理解。

386. Micchādiṭṭhiniddese ayāthāvadassanaṭṭhena micchādiṭṭhi. Diṭṭhīsu gataṃ idaṃ dassanaṃ, dvāsaṭṭhidiṭṭhiantogatattāti diṭṭhigataṃ. Heṭṭhāpissa attho vuttoyeva. Diṭṭhiyeva duratikkamanaṭṭhena diṭṭhigahanaṃ, tiṇagahanavanagahanapabbatagahanāni viya. Diṭṭhiyeva sāsaṅkasappaṭibhayaṭṭhena diṭṭhikantāro[Pg.295], corakantāravāḷakantāramarukantāranirudakakantāradubbhikkhakantārā viya. Sammādiṭṭhiyā vinivijjhanaṭṭhena vilomanaṭṭhena ca diṭṭhivisūkāyikaṃ. Micchādassanañhi uppajjamānaṃ sammādassanaṃ vinivijjhati ceva vilometi ca. Kadāci sassatassa kadāci ucchedassa gahaṇato diṭṭhiyā virūpaṃ phanditanti diṭṭhivipphanditaṃ. Diṭṭhigatiko hi ekasmiṃ patiṭṭhātuṃ na sakkoti, kadāci sassataṃ anupatati kadāci ucchedaṃ. Diṭṭhiyeva bandhanaṭṭhena saṃyojananti diṭṭhisaṃyojanaṃ.

386. 于邪见（micchādiṭṭhi）的解释中，以不如实见为义，是为邪见。此见入于诸见，因其包含于六十二见（dvāsaṭṭhidiṭṭhi）中，故为“见所趣”（diṭṭhigata）。此词之义，于前文亦已说。正因见难以超越，故为“见稠林”（diṭṭhigahana），犹如草稠林、林稠林与山稠林。正因见有疑惧与怖畏，故为“见荒野”（diṭṭhikantāra），犹如盗贼荒野、猛兽荒野、沙漠荒野、无水荒野与饥馑荒野。因其刺穿与违逆正见（sammādiṭṭhi），故为“见扭动”（diṭṭhivisūkāyika）。诚然，邪见生起时，既刺穿又违逆正见。因时而执取常见（sassata），时而执取断见（uccheda），此乃见之种种颤动，故为“见颤动”（diṭṭhivipphandita）。执见者实不能立足于一见，时而趋于常见，时而趋于断见。正因见有结缚之义，故为“见结”（diṭṭhisaṃyojana）。

Susumārādayo viya purisaṃ, ārammaṇaṃ daḷhaṃ gaṇhātīti gāho. Patiṭṭhahanato patiṭṭhāho. Ayañhi balavappavattibhāvena patiṭṭhahitvā gaṇhāti. Niccādivasena abhinivisatīti abhiniveso. Dhammasabhāvaṃ atikkamitvā niccādivasena parato āmasatīti parāmāso. Anatthāvahattā kucchito maggo, kucchitānaṃ vā apāyānaṃ maggoti kummaggo. Ayāthāvapathato micchāpatho. Yathā hi disāmūḷhena ayaṃ asukagāmassa nāma pathoti gahitopi taṃ gāmaṃ na sampāpeti, evaṃ diṭṭhigatikena sugatipathoti gahitāpi diṭṭhi sugatiṃ na pāpetīti ayāthāvapathato, micchāpatho. Micchāsabhāvato micchattaṃ. Tattheva paribbhamanato taranti ettha bālāti titthaṃ. Titthañca taṃ anatthānañca āyatananti titthāyatanaṃ. Titthiyānaṃ vā sañjātidesaṭṭhena nivāsaṭhānaṭṭhena ca āyatanantipi titthāyatanaṃ. Vipariyesabhūto gāho, vipariyesato vā gāhoti vipariyesaggāho; vipallattha gāhoti attho.

如鳄鱼等紧紧抓住人一般，它牢固地执取所缘，故为“执取”(gāha)。由坚固安住，故为“坚住”(patiṭṭhāha)。此实以强力发生而安住，然后执取。以常等方式执着，故为“执着”(abhinivesa)。超越法的自性，以常等的方式错误地触取，故为“谬执”(parāmāsa)。因其招引无益，是可鄙之道；或为通往可鄙恶趣之道，故为“恶道”(kummagga)。因非如实之道，故为“邪道”(micchāpatha)。譬如迷路之人，虽执取“此乃通往某村之路”，亦不能到达该村；如是，持见者虽执取为善趣之道，其见亦不能令其到达善趣，故因非如实之道，而为“邪道”。因其错误自性，故为“邪性”(micchatta)。愚人于此中徘徊、渡过，故为“渡口”(tittha)。其既为渡口，亦为无益之处，故为“外道处”(titthāyatana)。或为外道(titthiya)出生之地、居住之处，故亦为“外道处”。是颠倒的执取，或由颠倒而执取，故为“颠倒执”(vipariyesaggāha)；其义为“错谬之执取”。

387-388. Ahirikānottappaniddesesu hirottappaniddesavipariyāyena attho veditabbo. Sahajātadhammesu pana akampanaṭṭheneva ahirikabalaṃ anottappabalañca veditabbaṃ.

387-388. 在无惭(ahirika)、无愧(anottappa)的解释中，其义当以与有惭(hiri)、有愧(ottappa)的解释相反的方式来理解。然而，于俱生法中，无惭力(ahirikabala)与无愧力(anottappabala)当仅以不动摇之义来理解。

389. Lobhamohaniddesesu lubbhatīti lobho. Lubbhanāti lubbhanākāro. Lobhasampayuttacittaṃ, puggalo vā lubbhito; lubbhitassa bhāvo lubbhitattaṃ. Sārajjatīti sārāgo. Sārajjanākāro sārajjanā. Sārajjitassa bhāvo sārajjitattaṃ. Abhijjhāyanaṭṭhena abhijjhā[Pg.296]. Puna ‘lobha’-vacane kāraṇaṃ vuttameva. Akusalañca taṃ mūlañca akusalānaṃ vā mūlanti akusalamūlaṃ.

389. 在贪(lobha)与痴(moha)的解释中：它贪求，故为“贪”。贪求即是贪求之相。与贪相应的心，或贪求之人(puggala)，即是“贪者”；贪者的状态，即是“贪性”(lubbhitatta)。它染着，故为“染”(sārāga)。染着即是染着之相。已染着者的状态，即是“染性”(sārajjitatta)。以觊觎为义，故为“贪欲”(abhijjhā)。再言“贪”字，其因已说。其为不善，亦为根，或为诸不善之根，故为“不善根”(akusalamūla)。

390. Ñāṇadassanapaṭipakkhato aññāṇaṃ adassanaṃ. Abhimukho hutvā dhammena na sameti, na samāgacchatīti anabhisamayo. Anurūpato dhamme bujjhatīti anubodho. Tappaṭipakkhatāya ananubodho. Aniccādīhi saddhiṃ yojetvā na bujjhatīti asambodho. Asantaṃ asamañca bujjhatītipi asambodho. Catusaccadhammaṃ nappaṭivijjhatīti appaṭivedho. Rūpādīsu ekadhammampi aniccādisāmaññato na saṅgaṇhātīti asaṃgāhanā. Tameva dhammaṃ na pariyogāhatīti apariyogāhanā. Na samaṃ pekkhatīti asamapekkhaṇā. Dhammānaṃ sabhāvaṃ pati na apekkhatīti apaccavekkhaṇā.

390. 与知见对立，故为“无知”、“不见”。不能面对法而相应、契合，故为“不现观”。顺应法而觉悟，是为“随觉”；与其对立，故为“不随觉”。不与无常等相结合而觉悟，故为“不遍觉”。觉悟于不实、不平等之法，亦为“不遍觉”。不通达四谛法，故为“不通达”。于色等法，乃至一法，亦不能由无常等共相而总摄，故为“不总摄”。不能彻底穷尽彼法，故为“不穷尽”。不能平等观察，故为“不平等观”。不回顾省察诸法自性，故为“不省察”。

Kusalākusalakammesu viparītavuttiyā sabhāvaggahaṇābhāvena vā ekampi kammaṃ etassa paccakkhaṃ natthi, sayaṃ vā kassaci kammassa paccakkhakaraṇaṃ nāma na hotīti appaccakkhakammaṃ. Yaṃ etasmiṃ anuppajjamāne cittasantānaṃ mejjhaṃ bhaveyya, suci, vodānaṃ, taṃ duṭṭhaṃ mejjhaṃ imināti dummejjhaṃ. Bālānaṃ bhāvoti bālyaṃ. Muyhatīti moho. Balavataro moho pamoho. Samantato muyhatīti sammoho. Vijjāya paṭipakkhabhāvato na vijjāti avijjā. Oghayogattho vuttoyeva. Thāmagataṭṭhena anusetīti anusayo. Cittaṃ pariyuṭṭhāti, abhibhavatīti pariyuṭṭhānaṃ. Hitaggahaṇābhāvena hitābhimukhaṃ gantuṃ na sakkoti, aññadatthu laṅgatiyevāti laṅgī; khañjatīti attho. Durugghāṭanaṭṭhena vā laṅgī. Yathā hi mahāpalighasaṅkhātā laṅgī durugghāṭā hoti, evamayampi laṅgī viyāti laṅgī. Sesaṃ uttānatthameva. Saṅgahavārasuññatavārāpi heṭṭhā vuttanayeneva atthato veditabbāti.

于善、不善业中颠倒行，或因不把握自性，故对此（痴）而言，无一业是亲见的，或（痴）自身不能亲见任何业，故为“无亲见业”。若此不生，心相续则为清净、洁白、光明，然此（痴）败坏其清净，故为“污秽”。愚人之状态，是为“愚性”。其令人迷惑，故为“痴”。更强之痴，是为“强痴”。周遍迷惑，是为“遍痴”。因与明对立，故为“无明”。暴流与轭之义已说。因其以坚固的状态潜伏，故为“随眠”。其侵袭、征服心，故为“缠”。因不把握利益，不能趋向利益，反而跛行，故为“跛”；其义为跛。或因难以开启，故为“门闩”。譬如所谓大门闩之门闩难以开启，此（痴）亦如门闩，故为“门闩”。其余皆为浅显之义。总摄品与空品，亦当依前述之法而知其义。

Dutiyacittaṃ

第二心

399. Dutiyacitte sasaṅkhārenāti padaṃ visesaṃ. Tampi heṭṭhā vuttatthameva. Idaṃ pana cittaṃ kiñcāpi chasu ārammaṇesu somanassitassa lobhaṃ uppādetvā ‘satto satto’tiādinā nayena parāmasantassa uppajjati, tathāpi sasaṅkhārikattā sappayogena saupāyena uppajjanato – yadā [Pg.297] kulaputto micchādiṭṭhikassa kulassa kumārikaṃ pattheti. Te ca ‘aññadiṭṭhikā tumhe’ti kumārikaṃ na denti. Athaññe ñātakā ‘yaṃ tumhe karotha tamevāyaṃ karissatī’ti dāpenti. So tehi saddhiṃ titthiye upasaṅkamati. Āditova vematiko hoti. Gacchante gacchante kāle etesaṃ kiriyā manāpāti laddhiṃ roceti, diṭṭhiṃ gaṇhāti – evarūpe kāle idaṃ labbhatīti veditabbaṃ.

399. 于第二（不善）心中，“有行”（sasaṅkhārena）一词是其差别，其义亦如前文所述。此心虽然于六种所缘中，为喜俱者生起贪，以“有情，有情”等方式而执取，但因其为有行，由加行、方便而生起——例如，一位良家子欲求邪见家族之女，对方以“你们是异见者”为由不肯嫁女。于是其他亲戚说：“你们所做之事，他亦将做”，而促成婚事。他便与他们一同亲近外道。他起初犹豫，随着时间推移，认为他们的行为可喜，便欣乐其说，接受其见——当知于此等情况下得此心。

Yevāpanakesu panettha thinamiddhaṃ adhikaṃ. Tattha thinanatā ‘thinaṃ’. Middhanatā ‘middhaṃ’; anussāhasaṃhananatā asattivighāto cāti attho. Thinañca middhañca thinamiddhaṃ. Tattha thinaṃ anussāhalakkhaṇaṃ, vīriyavinodanarasaṃ, saṃsīdanapaccupaṭṭhānaṃ. Middhaṃ akammaññatālakkhaṇaṃ, onahanarasaṃ, līnabhāvapaccupaṭṭhānaṃ pacalāyikāniddāpaccupaṭṭhānaṃ vā. Ubhayampi aratitandīvijambhitādīsu ayonisomanasikārapadaṭṭhānanti.

于此等不定法中，昏沉睡眠（thinamiddha）为增。其中，心的萎靡是“昏沉”（thina），心所的倦怠是“睡眠”（middha）；其义即无勤奋与退缩，以及无力与疲惫。昏沉与睡眠合称“昏沉睡眠”。其中，昏沉以无勤奋为相，以消除精进为作用，以沉陷为现起。睡眠以不适业为相，以缠缚为作用，以退缩为现起，或以瞌睡昏睡为现起。二者皆以于不乐、懒惰、呵欠等的不如理作意为足处。

Tatiyacittaṃ

第三心

400. Tatiyaṃ chasu ārammaṇesu somanassitassa lobhaṃ uppādetvā ‘satto satto’tiādinā nayena aparāmasantassa nārāyaṇavirājanamallayuddhanaṭasamajjādīni passato manāpiyasaddasavanādipasutassa vā uppajjati. Idha mānena saddhiṃ pañca apaṇṇakaṅgāni honti. Tattha maññatīti ‘māno’. So unnatilakkhaṇo, sampaggaharaso, ketukamyatāpaccupaṭṭhāno, diṭṭhivippayuttalobhapadaṭṭhāno, ummādo viya daṭṭhabboti.

400. 第三（不善）心，于六种所缘中为喜俱者生起贪，但不以“有情，有情”等方式执取；此心于观看那罗延天（Nārāyaṇa）的庄严展演、摔跤比赛、艺人集会等者，或于沉溺听闻悦意声等者生起。于此，与慢（māna）一同有五种确定成分。其中，因为它思量，故为“慢”。其相为高举，其作用为策励，其现起为欲如旗帜，其足处为见不相应贪，当知其犹如疯狂。

Catutthacittaṃ

第四心

402. Catutthaṃ vuttappakāresu eva ṭhānesu yadā sīse kheḷaṃ khipanti, pādapaṃsuṃ okiranti, tadā tassa pariharaṇatthaṃ saussāhena antarantarā olokentānaṃ rājanāṭakesu nikkhantesu ussāraṇāya vattamānāya tena tena chiddena olokentānañcāti evamādīsu ṭhānesu uppajjati. Idha [Pg.298] pana thinamiddhehi saddhiṃ satta yevāpanakā honti. Ubhayatthāpi micchādiṭṭhi parihāyati. Taṃ ṭhapetvā sesānaṃ vasena dhammagaṇanā veditabbāti.

402. 第四心，于前述诸场合中生起，例如当有人朝头上吐唾沫、撒脚上尘土时，为避开而努力不时张望者；或当国王的舞者们出来，为之清道时，从各种缝隙中窥看者；于此等场合中生起。于此，与昏沉(thina)、睡眠(middha)一起，则有七种不定法。于此二处（第三与第四心），邪见(micchādiṭṭhi)皆减损。除去它，当知应依其余诸法来计算法。

Pañcamacittaṃ

第五心

403. Pañcamaṃ chasu ārammaṇesu vedanāvasena majjhattassa lobhaṃ uppādetvā ‘satto satto’tiādinā nayena parāmasantassa uppajjati. Somanassaṭṭhāne panettha upekkhāvedanā hoti, pītipadaṃ parihāyati. Sesaṃ sabbaṃ paṭhamacittasadisameva.

403. 第五心，于六种所缘中，当感受中性者生起贪，并以“有情，有情”等方式执取时生起。于此，在喜(somanassa)之处有舍受(upekkhāvedanā)，喜(pīti)这一项减损。其余一切皆与第一心相同。

Chaṭṭhacittādi

第六心等

409-412. Chaṭṭhasattamaṭṭhamānipi vedanaṃ parivattetvā pītipadañca hāpetvā dutiyatatiyacatutthesu vuttanayeneva veditabbāni. Imesu aṭṭhasu lobhasahagatacittesu sahajātādhipati ārammaṇādhipatīti dvepi adhipatayo labbhanti.

409-412. 第六、第七、第八（心），亦应通过转换受并除去喜这一项，以对第二、第三、第四（心）所述之方式来理解。于此八种贪俱心中，可得俱生增上(sahajātādhipati)与所缘增上(ārammaṇādhipati)此二增上。

Navamacittaṃ

第九心

413. Navamaṃ chasu ārammaṇesu domanassitassa paṭighaṃ uppādayato uppajjati. Tassa samayavavatthānavāre tāva duṭṭhu mano, hīnavedanattā vā kucchitaṃ manoti dummano; dummanassa bhāvo domanassaṃ. Tena sahagatanti domanassasahagataṃ. Asampiyāyanabhāvena ārammaṇasmiṃ paṭihaññatīti paṭighaṃ. Tena sampayuttanti paṭighasampayuttaṃ.

413. 第九心，于六种所缘中，当有忧者生起嗔恚(paṭigha)时而生起。于其“时节规定章”(samayavavatthānavāra)中：首先，“心已败坏”(duṭṭhu mano)，或“因是低劣的受而为可鄙的心”(hīnavedanattā kucchitaṃ mano)，故为“忧”(dummano)；“忧”的状态即是“忧受”(domanassaṃ)；与此俱行，故为“忧俱”(domanassasahagataṃ)。“因不喜爱而在所缘上受到撞击”(asampiyāyanabhāvena ārammaṇasmiṃ paṭihaññati)，故为“嗔恚”(paṭighaṃ)；与此相应，故为“嗔恚相应”(paṭighasampayuttaṃ)。

Dhammuddese tīsupi ṭhānesu domanassavedanāva āgatā. Tattha vedanāpadaṃ vuttameva. Tathā dukkhadomanassapadāni lakkhaṇādito pana aniṭṭhārammaṇānubhavanalakkhaṇaṃ domanassaṃ, yathātathā vā aniṭṭhākārasambhogarasaṃ, cetasikābādhapaccupaṭṭhānaṃ, ekanteneva hadayavatthupadaṭṭhānaṃ.

于“法句章”(Dhammuddesa)中，三处都出现了忧受。其中，“受”这一词已如前述；同样，“苦”与“忧”这两个词也是如此。再者，从相等（lakkhaṇādi）方面来说：忧受(domanassa)，以感受不可喜所缘为相；以如实受用不可喜的状态为味（作用）；以心所的病苦为现起（现状）；以心所依处(hadayavatthu)为唯一的足处（近因）。

Mūlakammapathesu yathā purimacittesu lobho hoti, abhijjhā hotīti āgataṃ, evaṃ doso hoti, byāpādo hotīti vuttaṃ. Tattha dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti doso [Pg.299] so caṇḍikkalakkhaṇo pahaṭāsiviso viya, visappanaraso visanipāto viya, attano nissayadahanaraso vā dāvaggi viya, dussanapaccupaṭṭhāno laddhokāso viya sapatto, āghātavatthupadaṭṭhāno visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo.

在诸根本业道中，犹如在前述诸贪根心中有贪，即为“有贪欲”，如是传来；同样，有嗔，即为“有嗔恚”，如是所说。于此，诸相应法因之而败坏，或其自身败坏，或仅是败坏，故为“嗔”(dosa)。其相为暴恶，如被击打的毒蛇；其作用为扩散，如霹雳，或其作用为焚烧自身所依，如林火；其现起为毁坏，如得势的敌人；其近因为愤恨事(āghātavatthu)，当知其如混毒的腐尿。

Byāpajjati tena cittaṃ, pūtibhāvaṃ upagacchati, byāpādayati vā vinayācārarūpasampattihitasukhādīnīti byāpādo. Atthato panesa dosoyeva. Idha padapaṭipāṭiyā ekūnatiṃsa padāni honti. Aggahitaggahaṇena cuddasa. Tesaṃ vasena savibhattikāvibhattikarāsibhedo veditabbo.

心因之而败坏，趋于腐败，或毁坏律、行仪、色成就、利益、安乐等，故为“嗔恚”(byāpāda)。然就胜义而言，此即是嗔。于此，依文句次第有二十九句。以不取已取之法，则有十四句。当依此了知有格、无格以及蕴组的分别。

Yevāpanakesu chandādhimokkhamanasikārauddhaccāni niyatāni. Issāmacchariyakukkuccesu pana aññatarena saddhiṃ pañca pañca hutvāpi uppajjanti. Evamepi tayo dhammā aniyatayevāpanakā nāma. Tesu issatīti ‘issā’. Sā parasampattīnaṃ usūyanalakkhaṇā, tattheva anabhiratirasā, tato vimukhabhāvapaccupaṭṭhānā, parasampattipadaṭṭhānā. Saṃyojananti daṭṭhabbā. Maccherabhāvo ‘macchariyaṃ’. Taṃ laddhānaṃ vā labhitabbānaṃ vā attano sampattīnaṃ nigūhanalakkhaṇaṃ, tāsaṃyeva parehi sādhāraṇabhāvaakkhamanarasaṃ, saṅkocanapaccupaṭṭhānaṃ kaṭukañcukatāpaccupaṭṭhānaṃ vā, attasampattipadaṭṭhānaṃ. Cetaso virūpabhāvoti daṭṭhabbaṃ. Kucchitaṃ kataṃ kukataṃ. Tassa bhāvo ‘kukkuccaṃ’. Taṃ pacchānutāpalakkhaṇaṃ, katākatānusocanarasaṃ, vippaṭisārapaccupaṭṭhānaṃ, katākatapadaṭṭhānaṃ. Dāsabyaṃ viya daṭṭhabbaṃ. Ayaṃ tāva uddesavāre viseso.

在诸杂心所(yevāpanaka)中，欲、胜解、作意、掉举是确定的。至于嫉、悭、悔，则每次仅生起其中之一，与前述四法合为五法而生起。如此，这三法被称为“不定杂心所”(aniyatayevāpanakā)。其中，“因嫉妒，故为嫉”(issatīti issā)。其相为嫉妒他人所有成就；其作用为不乐于此；其现起为转离之相；其近因为他人所有成就。当知其为一结。悭吝之性为“悭”(macchariya)。其相为隐藏自己已得或当得的所有成就；其作用为不忍与他人共享；其现起为收缩，或现起为苦涩之态；其近因为自身所有成就。当知其为心之变异。所作之恶为“恶作”(kukata)，其性为“悔”(kukkucca)。其相为事后追悔；其作用为追悔已作与未作；其现起为懊悔；其近因为已作与未作。当知其如奴役。此为纲要章之差别。

415. Niddesavāre vedanāniddese asātaṃ sātapaṭipakkhavasena veditabbaṃ.

415. 在解释章，于受的解释中，当知“不适意”(asātaṃ)是“适意”(sātaṃ)的对立面。

418. Dosaniddese dussatīti doso. Dussanāti dussanākāro. Dussitattanti dussitabhāvo. Pakatibhāvavijahanaṭṭhena byāpajjanaṃ byāpatti. Byāpajjanāti byāpajjanākāro. Virujjhatīti virodho. Punappunaṃ virujjhatīti paṭivirodho. Viruddhākārapaṭiviruddhākāravasena vā idaṃ vuttaṃ. Caṇḍiko vuccati caṇḍo, thaddhapuggalo; tassa bhāvo caṇḍikkaṃ. Na etena suropitaṃ vacanaṃ hoti, duruttaṃ aparipuṇṇameva hotīti asuropo. Kuddhakāle hi paripuṇṇavacanaṃ nāma natthi. Sacepi kassaci hoti taṃ appamāṇaṃ. Apare [Pg.300] pana assujananaṭṭhena assuropanato assuropoti vadanti. Taṃ akāraṇaṃ, somanassassāpi assujananato. Heṭṭhā vuttaattamanatāpaṭipakkhato na attamanatāti anattamanatā. Sā pana yasmā cittasseva, na sattassa, tasmā cittassāti vuttaṃ. Sesamettha saṅgahasuññatavāresu ca heṭṭhā vuttanayeneva veditabbanti.

418. 在嗔的解释中：“败坏”(dussati)，故为“嗔”(doso)。“败坏”(dussanā)即败坏的方式。“已败坏性”(dussitatta)即已败坏的状态。以舍弃自然状态之义，“毁坏”(byāpajjanaṃ)即是“祸害”(byāpatti)。“毁坏”(byāpajjanā)即毁坏的方式。“违逆”(virujjhati)，故为“违逆”(virodho)。“一再违逆”(punappunaṃ virujjhati)，故为“敌对”(paṭivirodho)。或者，这是依违逆者之状态与一再违逆者之状态而说。“暴恶”(caṇḍa)、强硬之人(thaddhapuggala)被称为“暴恶者”(caṇḍika)；其状态为“暴恶性”(caṇḍikka)。因此而说的话非善安立，是恶说、不圆满语，故为“非善说”(asuropa)。因为愤怒时，确实没有所谓的圆满之语。即便某些人有，那也不足为准。又，其他论师说，以能生眼泪之义，因能生眼泪，故为“生泪”(assuropa)。此非正因，因为喜悦也能生眼泪。因与前述“悦意”(attamanatā)相反，故非“悦意”，是为“不悦意”(anattamanatā)。又因为它只属于心，不属于有情，因此说“心之”。此处其余部分，在摄集章与空性章中，也应依循前述之理而了知。

Dasamacittaṃ

第十心

421. Dasamaṃ sasaṅkhārattā parehi ussāhitassa vā, paresaṃ vā aparādhaṃ sāritassa, sayameva vā paresaṃ aparādhaṃ anussaritvā kujjhamānassa uppajjati.

421. 第十（心），因其有行，故于被他人怂恿时，或被提醒他人过失时，或自己忆念他人过失而发怒时生起。

Idhāpi padapaṭipāṭiyā ekūnatiṃsa, aggahitaggahaṇena ca cuddaseva padāni honti. Yevāpanakesu pana thinamiddhampi labbhati. Tasmā ettha vinā issāmacchariyakukkuccehi cattāri apaṇṇakaṅgāni thinamiddhanti ime cha issādīnaṃ uppattikāle tesu aññatarena saddhiṃ satta yevāpanakā ekakkhaṇe uppajjanti. Sesaṃ sabbaṃ sabbavāresu navamasadisameva. Imesu pana dvīsu domanassacittesu sahajātādhipatiyeva labbhati, na ārammaṇādhipati. Na hi kuddho kiñci garuṃ karotīti.

此处也依文句次第有二十九个项目，若以不重复计数的方式则仅有十四个。在诸不定法(yevāpanaka)中，也得昏沉睡眠(thinamiddha)。因此，此处，除去嫉(issā)、悭(macchariya)、恶作(kukkucca)，有四无谬分(apaṇṇakaṅgāni)与昏沉睡眠，共此六法；当嫉等法生起时，与其中之一共同，则有七个不定法于一刹那生起。其余一切，在所有章中，皆与第九（心）相似。于此二忧俱心中，仅得俱生增上(sahajātādhipati)，不得所缘增上(ārammaṇādhipati)，因为愤怒之人不尊重任何事物。

Ekādasamacittaṃ

第十一心

422. Ekādasamaṃ chasu ārammaṇesu vedanāvasena majjhattassa kaṅkhāpavattikāle uppajjati. Tassa samayavavatthāne vicikicchāsampayuttanti padaṃ apubbaṃ. Tassattho – vicikicchāya sampayuttanti vicikicchāsampayuttaṃ. Dhammuddese ‘vicikicchā hotī’ti padameva viseso. Tattha vigatā cikicchāti vicikicchā. Sabhāvaṃ vā vicinanto etāya kicchati kilamatīti vicikicchā. Sā saṃsayalakkhaṇā, kampanarasā, anicchayapaccupaṭṭhānā anekaṃsagāhapaccupaṭṭhānā vā, ayonisomanasikārapadaṭṭhānā. Paṭipattiantarāyakarāti daṭṭhabbā.

422. 第十一不善心，于六所缘中，就感受而言是舍受，于疑惑生起时产生。在其时机安立中，“与疑相应”一词是新词。其义为：与疑相应，故名“与疑相应”。在法句列举中，仅“有疑”一词是特别的。于此，“远离疗治”(vigatā cikicchā)故为“疑”(vicikicchā)；或于探究自性时，因此而感到困难疲惫，故为“疑”。其特相为犹豫，作用为动摇，现起为不能决断或执取多端，近因为不如理作意。当知其为修行之障碍。

Idha padapaṭipāṭiyā tevīsati padāni honti. Aggahitaggahaṇena cuddasa. Tesaṃ vasena savibhattikāvibhattikarāsivinicchayo veditabbo. Manasikāro uddhaccanti dveyeva yevāpanakā.

于此（第十一不善心），依文句次第有二十三法。不计已取者则有十四法。应依此等辨别具格与不具格之类别。作意与掉举是仅有的两个不定法。

424. Niddesavārassa [Pg.301] cittassekaggatāniddese yasmā idaṃ dubbalaṃ cittaṃ pavattiṭṭhitimattakamevettha hoti, tasmā ‘saṇṭhitī’tiādīni avatvā cittassa ‘ṭhitī’ti ekameva padaṃ vuttaṃ. Teneva ca kāraṇena uddesavārepi ‘samādhindriya’ntiādi na vuttaṃ.

424. 在解释分的“心一境性”的解释中，因为此心微弱，于此仅有生起与住立而已，所以不言“安住”(saṇṭhiti)等词，而仅说心的“住”(ṭhiti)一词。亦因同样之理，在列举分中亦不言“定根”(samādhindriya)等。

425. Vicikicchāniddese kaṅkhanavasena kaṅkhā. Kaṅkhāya āyanāti kaṅkhāyanā. Purimakaṅkhā hi uttarakaṅkhaṃ āneti nāma. Ākāravasena vā etaṃ vuttaṃ. Kaṅkhāsamaṅgicittaṃ kaṅkhāya āyitattā kaṅkhāyitaṃ nāma. Tassa bhāvo kaṅkhāyitattaṃ. Vimatīti namati. Vicikicchā vuttatthā eva. Kampanaṭṭhena dvidhā eḷayatīti dveḷhakaṃ. Paṭipattinivāraṇena dvidhāpatho viyāti dvedhāpatho. ‘Niccaṃ nu kho idaṃ, aniccaṃ nu kho’tiādipavattiyā ekasmiṃ ākāre saṇṭhātuṃ asamatthatāya samantato setīti saṃsayo. Ekaṃsaṃ gahetuṃ asamatthatāya na ekaṃsaggāhoti anekaṃsaggāho. Nicchetuṃ asakkontī ārammaṇato osakkatīti āsappanā. Ogāhituṃ asakkontī parisamantato sappatīti parisappanā. Pariyogāhituṃ asamatthatāya apariyogāhanā. Nicchayavasena ārammaṇe pavattituṃ asamatthatāya thambhitattaṃ; cittassa thaddhabhāvoti attho. Vicikicchā hi uppajjitvā cittaṃ thaddhaṃ karoti. Yasmā panesā uppajjamānā ārammaṇaṃ gahetvā manaṃ vilikhantī viya, tasmā manovilekhoti vuttā. Sesaṃ sabbattha uttānatthameva.

425. 在疑的解释中：因疑惑故为“疑”(kaṅkhā)。能引生疑惑，故为“疑生”(kaṅkhāyanā)。确实，前疑能引生后疑。或此是依行相而说。与疑相应的心，因被疑惑所引生，故名“已疑”(kaṅkhāyitaṃ)。其状态为“疑性”(kaṅkhāyitattaṃ)。“异想”(vimati)即无智(na mati)。“疑”(vicikicchā)之义已如前说。因有动摇之义，于二者间摇摆，故为“犹豫”(dveḷhakaṃ)。因遮止正行，犹如岔路，故为“二道”(dvedhāpatho)。因“此究竟是常，抑或无常”等念转起，于一相上不能安住，而周遍犹豫，故为“疑虑”(saṃsayo)。因不能执取定见，故为“非一向取”(anekaṃsaggāho)。因不能决断而从所缘退缩，故为“退缩”(āsappanā)。因不能深入而于周边徘徊，故为“周匝行”(parisappanā)。因不能周遍潜入，故为“不遍入”(apariyogāhanā)。因不能以决断的方式于所缘上转起，故为“僵滞”(thambhitattaṃ)；意即心的僵硬状态。确实，疑一旦生起，便令心僵硬。又，因其生起时，虽执取所缘，却犹如刮刻于心，故说为“心之刮刻”(manovilekho)。其余各处其义自明。

Dvādasamacittaṃ

第十二心

427. Dvādasamassa samayavavatthāne uddhaccena sampayuttanti uddhaccasampayuttaṃ. Idañhi cittaṃ chasu ārammaṇesu vedanāvasena majjhattaṃ hutvā uddhataṃ hoti. Idha dhammuddese ‘vicikicchā’-ṭhāne ‘uddhaccaṃ hotī’ti āgataṃ. Padapaṭipāṭiyā aṭṭhavīsati padāni honti. Aggahitaggahaṇena cuddasa. Tesaṃ vasena savibhattikāvibhattikarāsividhānaṃ veditabbaṃ. Adhimokkho manasikāroti dveyeva yevāpanakā.

427. 在第十二心的界定中，“与掉举相应”，故名“掉举相应”。此心于六所缘中，就受而言是中舍，从而变得掉举。在此法义阐述中，“有掉举”(uddhaccaṃ hoti)出现在“疑”(vicikicchā)的位置。依文句次第有二十八个词，以取未取的方式则有十四个。应依此了知具格、不具格与聚的分类。胜解(adhimokkha)与作意(manasikāra)是仅有的两个不定心所。

429. Niddesavārassa uddhaccaniddese cittassāti na sattassa, na posassa. Uddhaccanti uddhatākāro. Na vūpasamoti avūpasamo. Ceto vikkhipatīti [Pg.302] cetasovikkhepo. Bhantattaṃ cittassāti cittassa bhantabhāvo, bhantayānabhantagoṇādīni viya. Iminā ekārammaṇasmiṃyeva vipphandanaṃ kathitaṃ. Uddhaccañhi ekārammaṇe vipphandati, vicikicchā nānārammaṇe. Sesaṃ sabbavāresu heṭṭhā vuttanayeneva veditabbaṃ.

429. 在解释品的掉举解释中：“心”(cittassa)是指心，而非有情，非补特伽罗。“掉举”(uddhacca)是躁动相。非寂止，故为“不寂止”(avūpasamo)。令心散乱，故为“心散乱”(cetovikkhepo)。“心的迷乱”(bhantattaṃ cittassa)是心的迷乱状态，犹如失控的车辆、狂躁的公牛等。此中说明了仅于单一所缘上的颤动。因为掉举于单一所缘上颤动，而疑则于种种所缘上颤动。其余在所有章节中皆应依前述之理了知。

Idāni imasmiṃ cittadvaye pakiṇṇakavinicchayo hoti. ‘Ārammaṇe pavaṭṭanakacittāni nāma katī’ti? Hi vutte ‘imāneva dve’ti vattabbaṃ. Tattha vicikicchāsahagataṃ ekantena pavaṭṭati, uddhaccasahagataṃ pana laddhādhimokkhattā laddhapatiṭṭhaṃ pavaṭṭati. Yathā hi vaṭṭacaturassesu dvīsu maṇīsu pabbhāraṭṭhāne pavaṭṭetvā vissaṭṭhesu vaṭṭamaṇi ekanteneva pavaṭṭati, caturasso patiṭṭhāya patiṭṭhāya pavaṭṭati, evaṃsampadamidaṃ veditabbaṃ. Sabbesupi hīnādibhedo na uddhaṭo, sabbesaṃ ekantahīnattā. Sahajātādhipati labbhamānopi na uddhaṭo, heṭṭhā dassitanayattā. Ñāṇābhāvato panettha vīmaṃsādhipati nāma natthi. Pacchimadvaye sesopi natthi eva. Kasmā? Kañci dhammaṃ dhuraṃ katvā anuppajjanato, paṭṭhāne ca paṭisiddhato.

现在，对此二心作杂项辨析。若问：“于所缘转起的心有多少？”当答：“仅此二者。”其中，疑相应心是持续不断地转起，而掉举相应心则因已得胜解，立足后方转起。犹如将圆形与方形二宝珠置于斜坡上令其滚动，圆宝珠会持续不断地滚动，而方宝珠则会一再停顿地滚动，此事当如是了知。于所有(不善心)中，下劣等差别未被指出，因其皆是纯然下劣。虽可得俱生增上，亦未被指出，因其理已如前所示。又因此处无智，故无名为伺察增上者。于最后二(心)中，其余(增上)亦无。何以故？因其不以任何法为首而生起，且在《发趣论》中已被遮止。

Imehi pana dvādasahipi akusalacittehi kamme āyūhite, ṭhapetvā uddhaccasahagataṃ, sesāni ekādaseva paṭisandhiṃ ākaḍḍhanti. Vicikicchāsahagate aladdhādhimokkhe dubbalepi paṭisandhiṃ ākaḍḍhamāne uddhaccasahagataṃ laddhādhimokkhaṃ balavaṃ kasmā nākaḍḍhatīti? Dassanena pahātabbābhāvato. Yadi hi ākaḍḍheyya ‘dassanenapahātabba’-padavibhaṅge āgaccheyya, tasmā, ṭhapetvā taṃ, sesāni ekādasa ākaḍḍhanti. Tesu hi yena kenaci kamme āyūhite tāya cetanāya catūsu apāyesu paṭisandhi hoti. Akusalavipākesu ahetukamanoviññāṇadhātuupekkhāsahagatāya paṭisandhiṃ gaṇhāti. Itarassāpi ettheva paṭisandhidānaṃ bhaveyya. Yasmā panetaṃ natthi, tasmā ‘dassanenapahātabba’-padavibhaṅge nāgatanti.

再者，当业由此十二不善心（akusalacitta）所造作时，除了与掉举相应的心，其余十一心皆能牵引结生（paṭisandhi）。既然与疑相应的心，虽未得胜解（adhimokkha）且微弱，尚能牵引结生，为何与掉举相应的心，已得胜解且强大，反而不能牵引结生呢？答：因其非“见所断”（dassanena pahātabba）法故。若它能牵引结生，则会出现在“见所断”一词的分别中。是故，除了它，其余十一心能牵引结生。于彼等（十一心）中，当业由任何一心所造作时，即以此思（cetanā）于四恶趣中结生。在诸不善果报（akusalavipāka）中，由与舍相应的无因意识界（ahetukamanoviññāṇadhātu）而领受结生。对另一（掉举心）而言，其结生作用亦应在此发生。然此事非有，故其不出现于“见所断”一词的分别中。

Akusalā dhammātipadassa vaṇṇanā niṭṭhitā.

“不善法”之句的释义终。

Abyākatapadaṃ

无记句

Ahetukakusalavipāko

无因善果报

431. Idāni [Pg.303] abyākatapadaṃ bhājetvā dassetuṃ katame dhammā abyākatātiādi āraddhaṃ. Tattha catubbidhaṃ abyākataṃ – vipākaṃ kiriyaṃ rūpaṃ nibbānanti. Tesu vipākābyākataṃ. Vipākābyākatepi kusalavipākaṃ. Tasmimpi parittavipākaṃ. Tasmimpi ahetukaṃ. Tasmimpi pañcaviññāṇaṃ. Tasmimpi dvārapaṭipāṭiyā cakkhuviññāṇaṃ. Tassāpi, ṭhapetvā dvārārammaṇādisādhāraṇapaccayaṃ, asādhāraṇakammapaccayavaseneva uppattiṃ dīpetuṃ kāmāvacarassa kusalassa kammassa katattātiādi vuttaṃ. Tattha katattāti katakāraṇā. Upacitattāti ācitattā, vaḍḍhitakāraṇā. Cakkhuviññāṇanti kāraṇabhūtassa cakkhussa viññāṇaṃ, cakkhuto vā pavattaṃ, cakkhusmiṃ vā nissitaṃ viññāṇanti cakkhuviññāṇaṃ. Parato sotaviññāṇādīsupi eseva nayo.

431. 现在，为了分别与开示“无记句”，（世尊）开始了以“哪些法是无记的？”等为开头的论述。其中，无记法有四种：果报、唯作、色与涅槃。在这些当中，是果报无记；在果报无记中，是善果报；其中，是欲界果报；其中，是无因；其中，是五识；在五识中，依门之次第为眼识。并且，为说明其生起，在排除了门、所缘等共通之缘后，仅依非共通业缘的作用而说“由于欲界善业已造作”等。其中，“已造作”（katattā）意为已造之因；“已积集”（upacitattā）意为已累积、已增长之因。“眼识”（cakkhuviññāṇa）意即：作为原因之眼的识，或从眼转起的识，或依止于眼的识，故名眼识。于此之后，对于耳识等，其理亦同。

Tattha cakkhusannissitarūpavijānanalakkhaṇaṃ cakkhuviññāṇaṃ, rūpamattārammaṇarasaṃ, rūpābhimukhabhāvapaccupaṭṭhānaṃ, rūpārammaṇāya kiriyamanodhātuyā apagamapadaṭṭhānaṃ. Parato āgatāni sotādisannissitasaddādivijānanalakkhaṇāni sotaghānajivhākāyaviññāṇāni saddādimattārammaṇarasāni, saddādiabhimukhabhāvapaccupaṭṭhānāni, saddādiārammaṇānaṃ kiriyamanodhātūnaṃ apagamapadaṭṭhānāni.

其中，眼识以依止于眼而了知色为相，以取仅为色之所缘为作用，以面向色为现起，以缘于色的唯作意界之灭尽为近因。于此之后，耳、鼻、舌、身识以依止于耳等而了知声等为相，以取仅为声等之所缘为作用，以面向声等为现起，以缘于声等的诸唯作意界之灭尽为近因。

Idha padapaṭipāṭiyā dasa padāni honti. Aggahitaggahaṇena satta. Tesu pañca avibhattikāni, dve savibhattikāni. Tesu cittaṃ phassapañcakavasena ceva indriyavasena ca dvīsu ṭhānesu vibhattiṃ gacchati, vedanā phassapañcakajhānaṅgaindriyavasena tīsuyeva. Rāsayopi imeva tayo honti. Yevāpanako eko manasikāro eva.

此处依文句次第有十个项目。以不重复计数则有七个。其中五个是未被分别的，两个是被分别的。其中，心依触五法及根而被分别于二处；受则依触五法、禅支及根而被分别于三处。分类也是这三种。而通用法仅有作意一个。

436. Niddesavāre cakkhuviññāṇaṃ paṇḍaranti vatthuto vuttaṃ. Kusalañhi attano parisuddhatāya paṇḍaraṃ nāma, akusalaṃ bhavaṅganissandena, vipākaṃ vatthupaṇḍarattā.

436. 在解释篇中，眼识被称为“白”，是就其所依事而言。善法因其自身的清净而名为白；不善法因有分的等流而名为白；异熟则因其所依事的洁白而名为白。

439. Cittassekaggatāniddese cittassa ṭhitīti ekameva padaṃ vuttaṃ. Idampi hi dubbalaṃ cittaṃ pavattiṭṭhitimattamevettha labbhati, ‘saṇṭhitiavaṭṭhiti’-bhāvaṃ [Pg.304] pāpuṇituṃ na sakkoti. Saṅgahavāre jhānaṅgamaggaṅgāni na uddhaṭāni. Kasmā? Vitakkapacchimakañhi jhānaṃ nāma, hetupacchimako maggo nāma. Pakatiyā avitakkacitte jhānaṅgaṃ na labbhati, ahetukacitte ca maggaṅgāni. Tasmā idha ubhayampi na uddhaṭaṃ. Saṅkhārakkhandhopettha caturaṅgikoyeva bhājito. Suññatavāro pākatikoyeva. Sotaviññāṇādiniddesāpi imināva nayena veditabbā.

439. 在心一境性的解释中，只说了“心的住立”这一个词。因为此心微弱，在此仅能获得生起与住立，不能达到“安住、持续”的状态。在总摄篇中，没有提取禅支与道支。为何？因为名为禅那者，以寻为最终（要素）；名为道者，以因为最终（要素）。在无寻的心中，自然得不到禅支；在无因的心中，也得不到道支。因此，此处两者都未被提取。行蕴在此处也仅被分为四支。空性篇则如常。耳识等的解释也应依此理而知。

Kevalañhi cakkhuviññāṇādīsu ‘upekkhā’ bhājitā, kāyaviññāṇe ‘sukha’nti, ayamettha viseso. Sopi ca ghaṭṭanavasena hotīti veditabbo. Cakkhudvārādīsu hi catūsu upādārūpameva upādārūpaṃ ghaṭṭeti, upādārūpeyeva upādārūpaṃ ghaṭṭente paṭighaṭṭanānighaṃso balavā na hoti. Catunnaṃ adhikaraṇīnaṃ upari cattāro kappāsapicupiṇḍe ṭhapetvā picupiṇḍeheva pahatakālo viya phuṭṭhamattameva hoti. Vedanā majjhattaṭṭhāne tiṭṭhati. Kāyadvāre pana bahiddhā mahābhūtārammaṇaṃ ajjhattikakāyapasādaṃ ghaṭṭetvā pasādapaccayesu mahābhūtesu paṭihaññati. Yathā adhikaraṇīmatthake kappāsapicupiṇḍaṃ ṭhapetvā kūṭena paharantassa kappāsapicupiṇḍaṃ chinditvā kūṭaṃ adhikaraṇiṃ gaṇhatīti, nighaṃso balavā hoti, evameva paṭighaṭṭanānighaṃso balavā hoti. Iṭṭhe ārammaṇe sukhasahagataṃ kāyaviññāṇaṃ uppajjati, aniṭṭhe dukkhasahagataṃ.

仅在眼识等中划分出“舍”，在身识中划分出“乐”，此即是此中的差别。并且当知，此差别亦由撞击而有。因为在眼门等四门中，仅是所造色撞击所造色，当所造色撞击所造色时，其撞击摩擦并不猛烈。犹如在四座铁砧上放置四个棉花团，仅用棉花团敲击时，只是触碰而已，感受安住于中性。但在身门，则是外在的四大所缘撞击内在的身净色后，进而冲击到作为净色之缘的四大。犹如在铁砧顶上放置棉花团，用铁锤敲击时，铁锤击穿棉花团而打到铁砧，摩擦猛烈；与此相同，（身门的）撞击摩擦亦是猛烈的。当所缘为可意时，与乐相应的身识生起；当所缘为不可意时，则与苦相应。

Imesaṃ pana pañcannaṃ cittānaṃ vatthudvārārammaṇāni nibaddhāneva honti, vatthādisaṅkamanaṃ nāmettha natthi. Kusalavipākacakkhuviññāṇañhi cakkhupasādaṃ vatthuṃ katvā iṭṭhe ca iṭṭhamajjhatte ca catusamuṭṭhānikarūpārammaṇe dassanakiccaṃ sādhayamānaṃ cakkhudvāre ṭhatvā vipaccati. Sotaviññāṇādīni sotapasādādīni vatthuṃ katvā iṭṭhaiṭṭhamajjhattesu saddādīsu savanaghāyanasāyanaphusanakiccāni sādhayamānāni sotadvārādīsu ṭhatvā vipaccanti. Saddo panettha dvisamuṭṭhānikoyeva hoti.

再者，这五种心的所依、门与所缘是恒常系缚的，于此中，无有名为所依等转换之事。诚然，善异熟眼识以眼净色为所依，于可意或中等可意的、由四因所生的色所缘中，立于眼门而成熟，成办见的作用。耳识等以耳净色等为所依，于可意或中等可意的声等所缘中，立于耳门等而成熟，成办听、嗅、尝、触的作用。但于此中，声仅由二因所生。

455. Manodhātuniddese sabhāvasuññatanissattaṭṭhena manoyeva dhātu manodhātu. Sā cakkhuviññāṇādīnaṃ anantaraṃ rūpādivijānanalakkhaṇā, rūpādīnaṃ sampaṭicchanarasā, tathābhāvapaccupaṭṭhānā, cakkhuviññāṇādiapagamapadaṭṭhānā. Idha dhammuddese dvādasa padāni honti. Aggahitaggahaṇena [Pg.305] nava. Tesu satta avibhattikāni dve savibhattikāni. Adhimokkho manasikāroti dve yevāpanakā. Vitakkaniddeso abhiniropanaṃ pāpetvā ṭhapito. Yasmā panetaṃ cittaṃ neva kusalaṃ nākusalaṃ, tasmā sammāsaṅkappoti vā micchāsaṅkappoti vā na vuttaṃ. Saṅgahavāre labbhamānampi jhānaṅgaṃ pañcaviññāṇasote patitvā gatanti. Maggaṅgaṃ pana na labbhatiyevāti na uddhaṭaṃ. Suññatavāro pākatikoyeva. Imassa cittassa vatthu nibaddhaṃ hadayavatthumeva hoti. Dvārārammaṇāni anibaddhāni. Tattha kiñcāpi dvārārammaṇāni saṅkamanti, ṭhānaṃ pana ekaṃ. Sampaṭicchanakiccameva hetaṃ hoti. Idañhi pañcadvāre pañcasu ārammaṇesu sampaṭicchanaṃ hutvā vipaccati. Kusalavipākesu cakkhuviññāṇādīsu niruddhesu taṃsamanantarā tāneva ṭhānappattāni rūpārammaṇādīni sampaṭicchati.

455. 在《意界的解释》中，因其自性空、非有情之义，仅是了知之界，故为意界。彼之特相为：于眼识等之后了知识等；作用为：领受色等；现起为：如是领受之状态；近因为：眼识等之消失。于此法之列举中，有十二法，不计重复则有九法。其中七法为未分组，二法为已分组。“胜解”与“作意”为二通用法。寻的解释在阐明至“导向”后即止。又，因此心既非善亦非不善，故不说为“正思惟”或“邪思惟”。在总摄中，禅支虽可得，然因其已落入五识之流，故未被提取；道支则根本不可得，故亦未被提取。空性一节如其本然。此心之所依处是固定的，即是心所依处。门与所缘则不固定。其中，门与所缘虽可转换，然处所只有一个。此心仅有领受之作用。此心于五门中领受五所缘而成熟。当善异熟的眼识等灭尽时，其紧随之后即领受彼等已到达其处所的色所缘等。

469. Manoviññāṇadhātuniddesesu paṭhamamanoviññāṇadhātuyaṃ ‘pīti’padaṃ adhikaṃ. Vedanāpi ‘somanassa’-vedanā hoti. Ayañhi iṭṭhārammaṇasmiṃyeva pavattati. Dutiyamanoviññāṇadhātu iṭṭhamajjhattārammaṇe. Tasmā tattha ‘upekkhā’ vedanā hotīti. Padāni manodhātuniddesasadisāneva. Ubhayatthāpi pañcaviññāṇasote patitvā gatattāyeva jhānaṅgāni na uddhaṭāni. Maggaṅgāni alābhatoyeva. Sesaṃ sabbattha vuttanayeneva veditabbaṃ. Lakkhaṇādito panesā duvidhāpi manoviññāṇadhātu ahetukavipākā, chaḷārammaṇavijānanalakkhaṇā, santīraṇādirasā, tathābhāvapaccupaṭṭhānā, hadayavatthupadaṭṭhānāti veditabbā.

469. 在意识界(manoviññāṇadhātu)的解释中，第一意识界多了“喜”(pīti)一词。其受也是“悦受”(somanassavedanā)，因为它只在可喜所缘中生起。第二意识界则在可喜与中等所缘中生起，因此那里的受是“舍受”(upekkhāvedanā)。诸词与意界的解释相似。于此二者，禅支因已落入五识之流而去，故未被提取；道支则因不可得，故未被提取。其余各处，皆应如前述而了知。再者，从相等方面，当知这两种意识界皆是无因异熟，以了知六所缘为相，以推度等为作用，以如是状态为现起，以心所依处(hadayavatthu)为近因。

Tattha paṭhamā dvīsu ṭhānesu vipaccati. Sā hi pañcadvāre kusalavipākacakkhuviññāṇādianantaraṃ, vipākamanodhātuyā taṃ ārammaṇaṃ sampaṭicchitvā niruddhāya, tasmiṃ yevārammaṇe santīraṇakiccaṃ sādhayamānā pañcasu dvāresu ṭhatvā vipaccati. Chasu dvāresu pana balavārammaṇe tadārammaṇā hutvā vipaccati. Kathaṃ? Yathā hi caṇḍasote, tiriyaṃ nāvāya gacchantiyā, udakaṃ chijjitvā thokaṃ ṭhānaṃ nāvaṃ anubandhitvā yathāsotameva gacchati, evameva chasu dvāresu balavārammaṇe palobhayamāne āpāthagate javanaṃ javati. Tasmiṃ javite bhavaṅgassa vāro. Idaṃ pana cittaṃ bhavaṅgassa vāraṃ adatvā javanena gahitārammaṇaṃ gahetvā ekaṃ dve cittavāre pavattitvā bhavaṅgameva [Pg.306] otarati. Gavakkhandhe nadiṃ tarantepi evameva upamā vitthāretabbā. Evamesā yaṃ javanena gahitārammaṇaṃ tasseva gahitattā tadārammaṇaṃ nāma hutvā vipaccati.

其中，第一种在两种情况下成熟。其一，它在五门中，于善异熟眼识等之后，当异熟意界领受该所缘并灭去时，它就在该所缘上完成推度作用，于五门中生起而成熟。其二，在六门中，当所缘强有力时，则成为彼所缘(tadārammaṇa)而成熟。如何呢？譬如在湍急的水流中，船横向行驶，水流被截断后，会跟随船只一小段距离，然后才顺着主流而去。同样地，在六门中，当强有力的所缘现前时，速行(javana)便生起。速行之后，本应轮到有分(bhavaṅga)，但此心不给有分机会，而是取速行所取的所缘，生起一或两个心识刹那，然后才沉入有分。牛群渡河的譬喻也应如是详说。如是，此心因取了速行所取之所缘，故名为“彼所缘”而成熟。

Dutiyā pana pañcasu ṭhānesu vipaccati. Kathaṃ? Manussaloke tāva jaccandhajaccabadhirajaccaeḷajaccummattakaubhatobyañjanakanapuṃsakānaṃ paṭisandhiggahaṇakāle paṭisandhi hutvā vipaccati. Paṭisandhiyā vītivattāya yāvatāyukaṃ bhavaṅgaṃ hutvā vipaccati. Iṭṭhamajjhatte pañcārammaṇavīthiyā santīraṇaṃ hutvā, balavārammaṇe chasu dvāresu tadārammaṇaṃ hutvā, maraṇakāle cuti hutvāti imesu pañcasu ṭhānesu vipaccatīti.

再者，第二种则在五处成熟。如何？首先在人界，于天生盲、天生聋、天生痴哑、天生狂、双性人、无性人结生之时，作为结生而成熟；结生过后，在一生之中，作为有分而成熟；在可爱或中性的五所缘路中，作为推度而成熟；在六门中，当所缘强时，作为彼所缘而成熟；临死时，作为死心而成熟。如是在此五处成熟。

Manoviññāṇadhātudvayaṃ niṭṭhitaṃ.

二意识界终。

Aṭṭhamahāvipākacittavaṇṇanā

八大果报心释义

498. Idāni aṭṭhamahāvipākacittāni dassetuṃ puna katame dhammā abyākatātiādi āraddhaṃ. Tattha pāḷiyaṃ nayamattaṃ dassetvā sabbavārā saṃkhittā. Tesaṃ attho heṭṭhā vuttanayeneva veditabbo. Yo panettha viseso taṃ dassetuṃ alobho abyākatamūlantiādi vuttaṃ. Yampi na vuttaṃ taṃ evaṃ veditabbaṃ – yo hi kāmāvacarakusalesu kammadvārakammapathapuññakiriyavatthubhedo vutto so idha natthi. Kasmā? Aviññattijanakato avipākadhammato tathā appavattito ca. Yāpi tā yevāpanakesu karuṇāmuditā vuttā, tā sattārammaṇattā vipākesu na santi. Ekantaparittārammaṇāni hi kāmāvacaravipākāni. Na kevalañca karuṇāmuditā, viratiyopettha na santi. ‘Pañca sikkhāpadāni kusalānevā’ti (vibha. 715) hi vuttaṃ.

498. 现在为了显示八大果报心，再次以“哪些法是无记”等开始说明。于此，巴利文中只显示了方法，所有章节都已从略。其义当依前述方法了知。此处若有特殊之处，乃是为了显示“无贪是无记根”等而说。未说之处当如是了知：即在欲界善心中所说的业门、业道、福行业处的差别，此处则无。何故？因其不生无表，无感果法，亦不如是转起故。又，在不定法中所说的悲与喜，因其以有情为所缘，故于果报心中则无。诚然，欲界果报心完全以有限所缘为所缘。不仅是悲与喜，就连诸离于此亦无。诚如所言：“五学处（sikkhāpada）唯是善。”（《分别论》715）

Asaṅkhārasasaṅkhāravidhānañcettha kusalato ceva paccayabhedato ca veditabbaṃ. Asaṅkhārikassa hi kusalassa asaṅkhārikameva vipākaṃ, sasaṅkhārikassa sasaṅkhārikaṃ. Balavapaccayehi ca uppannaṃ asaṅkhārikaṃ, itarehi itaraṃ. Hīnādibhedepi imāni hīnamajjhimapaṇītehi chandādīhi anipphāditattā hīnamajjhimapaṇītāni nāma na honti. Hīnassa pana kusalassa vipākaṃ hīnaṃ, majjhimassa [Pg.307] majjhimaṃ, paṇītassa paṇītaṃ. Adhipatino pettha na santi. Kasmā? Chandādīni dhuraṃ katvā anuppādetabbato. Sesaṃ sabbaṃ aṭṭhasu kusalesu vuttasadisameva.

于此，当由善及缘的差别，而知无行与有行的施设。无行善的果报即是无行，有行善的果报即是有行。另外，由强力之缘所生者为无行，由其他（弱）缘所生者为有行。于下劣等差别中，此等（果报心）因非由下劣、中等、殊胜的欲等所成，故不名为下劣、中等、殊胜。然而，下劣善的果报为下劣，中等善的果报为中等，殊胜善的果报为殊胜。于此亦无诸增上。何故？因其不以欲等为首而令生起故。其余一切皆如于八善心中所说。

Idāni imesaṃ aṭṭhannaṃ mahāvipākacittānaṃ vipaccanaṭṭhānaṃ veditabbaṃ. Etāni hi catūsu ṭhānesu vipaccanti – paṭisandhiyaṃ, bhavaṅge, cutiyaṃ, tadārammaṇeti. Kathaṃ? Manussesu tāva kāmāvacaradevesu ca puññavantānaṃ duhetukatihetukānaṃ paṭisandhiggahaṇakāle paṭisandhi hutvā vipaccanti. Paṭisandhiyā vītivattāya pavatte saṭṭhipi asītipi vassāni asaṅkhyeyyampi āyukālaṃ bhavaṅgaṃ hutvā, balavārammaṇe chasu dvāresu tadārammaṇaṃ hutvā, maraṇakāle cuti hutvāti. Evaṃ catūsu ṭhānesu vipaccanti.

现在当知此八大果报心的果熟之处。此等果报心于四处成熟：结生、有分、死、彼所缘。如何？首先，于人中及欲界天中，具福的二因、三因者于结生之时，作为结生而成熟。结生过后，于生命期间，或六十、或八十、或无数岁寿，作为有分而成熟；于六门中，当所缘强时，作为彼所缘而成熟；临死时，作为死心而成熟。如是于四处成熟。

Tattha sabbepi sabbaññubodhisattā pacchimapaṭisandhiggahaṇe paṭhamena somanassasahagatatihetukaasaṅkhārikamahāvipākacittena paṭisandhiṃ gaṇhanti. Taṃ pana mettāpubbabhāgacittassa vipākaṃ hoti. Tena dinnāya paṭisandhiyā asaṅkhyeyyaṃ āyu. Kālavasena pana pariṇamati. Mahāsīvatthero panāha – ‘somanassasahagatato upekkhāsahagataṃ balavataraṃ. Tena paṭisandhiṃ gaṇhanti. Tena gahitapaṭisandhikā hi mahajjhāsayā honti. Dibbesupi ārammaṇesu uppilāvino na honti, tipiṭakacūḷanāgattherādayo viyā’ti. Aṭṭhakathāyaṃ pana – ‘ayaṃ therassa manoratho,’‘natthi eta’nti paṭikkhipitvā ‘sabbaññubodhisattānaṃ hitūpacāro balavā hoti, tasmā mettāpubbabhāgakāmāvacarakusalavipākasomanassasahagatatihetukaasaṅkhārikacittena paṭisandhiṃ gaṇhantī’ti vuttaṃ.

其中，一切遍知菩萨于最后结生时，以第一种喜俱三因无行大果报心而结生。此心乃是前分修慈之心的果报。由此所予之结生，寿量无量，然为时节之力所转变。然而，大希瓦(Mahāsīva)长老说：“舍俱心比喜俱心更有力，彼等即以此结生。以彼结生者，实有大意乐，纵于天界所缘亦不轻浮，如三藏小龙(Cūḷanāga)长老等。”但在义注中则驳斥道：“此乃长老之意乐而已，无有此事。”并说：“一切遍知菩萨的利益行有力，是故以有慈为前分之欲界善果报、喜俱三因无行心而结生。”

Vipākuddhārakathā

果报抉择说

Idāni vipākuddhārakathāya mātikā ṭhapetabbā – tipiṭakacūḷanāgatthero tāva āha – ekāya kusalacetanāya soḷasa vipākacittāni uppajjanti. Ettheva dvādasakamaggopi ahetukaṭṭhakampīti. Moravāpivāsī mahādattatthero panāha – ekāya kusalacetanāya dvādasa vipākacittāni uppajjanti. Ettheva dasakamaggopi ahetukaṭṭhakampīti. Tipiṭakamahādhammarakkhitatthero āha – ekāya kusalacetanāya dasa vipākacittāni uppajjanti, ettheva ahetukaṭṭhakanti.

现在当立果报抉择说之纲目。首先，三藏小龙(Cūḷanāga)长老说：“由一善思，生起十六果报心。于此，亦有十二组与八无因组。”住在摩罗瓦毗(Moravāpi)的摩诃达多(Mahādatta)长老则说：“由一善思，生起十二果报心。于此，亦有十组与八无因组。”三藏大法护(Mahādhammarakkhita)长老说：“由一善思，生起十果报心，于此即是八无因组。”

Imasmiṃ [Pg.308] ṭhāne sāketapañhaṃ nāma gaṇhiṃsu. Sākete kira upāsakā sālāyaṃ nisīditvā ‘kiṃ nu kho ekāya cetanāya kamme āyūhite ekā paṭisandhi hoti udāhu nānā’ti? Pañhaṃ nāma samuṭṭhāpetvā nicchetuṃ asakkontā ābhidhammikatthere upasaṅkamitvā pucchiṃsu. Therā ‘yathā ekasmā ambabījā ekova aṅkuro nikkhamati, evaṃ ekāva paṭisandhi hotī’ti saññāpesuṃ. Athekadivasaṃ ‘kiṃ nu kho nānācetanāhi kamme āyūhite paṭisandhiyo nānā honti udāhu ekā’ti? Pañhaṃ samuṭṭhāpetvā nicchetuṃ asakkontā there pucchiṃsu. Therā ‘yathā bahūsu ambabījesu ropitesu bahū aṅkurā nikkhamanti, evaṃ bahukāva paṭisandhiyo hontī’ti saññāpesuṃ.

在此处，（诸师）引述了娑枳多（Sāketa）之问。据说在娑枳多，诸优婆塞（upāsaka）坐于堂中，提出一问：“由一思（cetanā）造作业时，是生一结生（paṭisandhi），抑或多个？”他们提出问题而不能决，遂往诣精通阿毗达摩（Abhidhamma）的诸长老请教。诸长老令彼等了知：“犹如从一芒果种子仅生一芽，如是亦仅有一结生。”后于某日，他们又提出一问：“由多思造作业时，是生多结生，抑或一个？”他们提出问题而不能决，遂请教诸长老。诸长老令彼等了知：“犹如种下多颗芒果种子则生出多芽，如是亦有多个结生。”

Aparampi imasmiṃ ṭhāne ussadakittanaṃ nāma gahitaṃ. Imesañhi sattānaṃ lobhopi ussanno hoti, dosopi mohopi; alobhopi adosopi amohopi. Taṃ nesaṃ ussannabhāvaṃ ko niyāmetīti? Pubbahetu niyāmeti. Kammāyūhanakkhaṇeyeva nānattaṃ hoti. Kathaṃ? ‘‘Yassa hi kammāyūhanakkhaṇe lobho balavā hoti alobho mando, adosāmohā balavanto dosamohā mandā, tassa mando alobho lobhaṃ pariyādātuṃ na sakkoti, adosāmohā pana balavanto dosamohe pariyādātuṃ sakkonti. Tasmā so tena kammena dinnapaṭisandhivasena nibbatto luddho hoti, sukhasīlo akkodhano, paññavā pana hoti vajirūpamañāṇo’’ti.

于此，复引增盛之说（ussadakittana）。于此等有情，贪亦增盛，嗔亦增盛，痴亦增盛；无贪、无嗔、无痴亦然。谁决定其增盛状态？由宿因（pubbahetu）决定。于造业之刹那即有差异。如何？“若人于造业刹那，贪强而无贪弱，无嗔、无痴强而嗔、痴弱，则其微弱之无贪不能制伏贪，然其强盛之无嗔、无痴则能制伏嗔、痴。是故，彼人因其业所予之结生而生为贪婪者，然性情安乐、不嗔，且具金刚譬喻智（vajirūpamañāṇa）。”

‘Yassa pana kammāyūhanakkhaṇe lobhadosā balavanto honti alobhādosā mandā, amoho balavā moho mando, so purimanayeneva luddho ceva hoti duṭṭho ca, paññavā pana hoti vajirūpamañāṇo dattābhayatthero viya.

“又，若人于造业刹那，贪、嗔强而无贪、无嗔弱，无痴强而痴弱，彼如前述，既贪婪又凶恶，然具金刚譬喻智，如施无畏（Dattābhaya）长老。”

‘Yassa pana kammāyūhanakkhaṇe lobhādosamohā balavanto honti itare mandā, so purimanayeneva luddho ceva hoti dandho ca, sukhasīlako pana hoti akkodhano.

再者，若有众生于造业刹那，贪、无嗔、痴强盛，而其余（无贪、嗔、无痴）微弱，彼人如前述，既贪婪又迟钝，然而是性情安乐、不嗔怒者。

‘Tathā yassa kammāyūhanakkhaṇe tayopi lobhadosamohā balavanto honti alobhādayo mandā, so purimanayeneva luddho ceva hoti duṭṭho ca mūḷho ca.

如是，若有众生于造业刹那，贪、嗔、痴三者皆强，而无贪等微弱，彼如前述，既贪婪、又凶恶、又愚痴。

‘Yassa [Pg.309] pana kammāyūhanakkhaṇe alobhadosamohā balavanto honti itare mandā, so purimanayeneva appakileso hoti, dibbārammaṇampi disvā niccalo, duṭṭho pana hoti dandhapañño cāti.

再者，若有众生于造业刹那，无贪、嗔、痴强盛，而其余（贪、无嗔、无痴）微弱，彼人如前述，烦恼少，见天界所缘亦不动摇，然而是凶恶者且慧迟钝。

‘Yassa pana kammāyūhanakkhaṇe alobhādosamohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti, sukhasīlako ca, dandho pana hoti.

再者，若有众生于造业刹那，无贪、无嗔、痴强盛，而其余（贪、嗔、无痴）微弱，彼人如前述，既不贪又性情安乐，然而是迟钝者。

‘Tathā yassa kammāyūhanakkhaṇe alobhadosāmohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti paññavā ca, duṭṭho ca pana hoti kodhano.

如是，若有众生于造业刹那，无贪、嗔、无痴强盛，而其余（贪、无嗔、痴）微弱，彼人如前述，既不贪又有慧，然而是凶恶易怒者。

‘Yassa pana kammāyūhanakkhaṇe tayopi alobhādayo balavanto honti lobhādayo mandā, so mahāsaṅgharakkhitatthero viya aluddho aduṭṭho paññavā ca hotī’ti.

再者，若有众生于造业刹那，无贪等（无贪、无嗔、无痴）三者皆强，而贪等（贪、嗔、痴）微弱，彼则如大僧护（Mahāsaṅgharakkhita）长老，不贪、不嗔、有慧。

Aparampi imasmiṃ ṭhāne hetukittanaṃ nāma gahitaṃ. Tihetukakammañhi tihetukampi duhetukampi ahetukampi vipākaṃ deti. Duhetukakammaṃ tihetukavipākaṃ na deti, itaraṃ deti. Tihetukakammena paṭisandhi tihetukāpi hoti, duhetukāpi; ahetukā na hoti. Duhetukena duhetukāpi hoti ahetukāpi; tihetukā na hoti. Asaṅkhārikaṃ kusalaṃ asaṅkhārikampi sasaṅkhārikampi vipākaṃ deti. Sasaṅkhārikaṃ sasaṅkhārikampi asaṅkhārikampi vipākaṃ deti. Ārammaṇena vedanā parivattetabbā. Javanena tadārammaṇaṃ niyāmetabbaṃ.

此外，于此之处，当知有名为“述因”。须知，三因业能生三因、二因及无因之果报。二因业不生三因果报，但生其余果报。由三因业而有之结生，可以是三因，也可以是二因，而非无因。由二因业而有者，可以是二因，也可以是无因，而非三因。无行善业能生无行及有行之果报。有行善业能生有行及无行之果报。受应由所缘而转变。彼所缘应由速行而确定。

Idāni tassa tassa therassa vāde soḷasamaggādayo veditabbā. Paṭhamakāmāvacarakusalasadisena hi paṭhamamahāvipākacittena gahitapaṭisandhikassa gabbhāvāsato nikkhamitvā saṃvarāsaṃvare paṭṭhapetuṃ samatthabhāvaṃ upagatassa cakkhudvārasmiṃ ‘iṭṭhārammaṇe’ āpāthamāgate kiriyamanodhātuyā bhavaṅge anāvaṭṭiteyeva atikkamanaārammaṇānaṃ pamāṇaṃ natthi. Kasmā evaṃ hoti? Ārammaṇadubbalatāya. Ayaṃ tāva eko moghavāro.

现在，于彼彼长老之说中，当知有十六种道等。诚然，对于以与第一欲界善心相似的第一大果报心结生，出离母胎后，已能建立大小律仪者，当可喜所缘呈现于眼门时，若唯作意界还未令有分转向，则已流逝的所缘是无法计量的。为何如此？因为所缘微弱。这首先是一种无效轮。

Sace pana bhavaṅgaṃ āvaṭṭeti, kiriyamanodhātuyā bhavaṅge āvaṭṭite, voṭṭhabbanaṃ apāpetvāva antarā, cakkhuviññāṇe vā sampaṭicchane vā santīraṇe [Pg.310] vā ṭhatvā nivattissatīti netaṃ ṭhānaṃ vijjati. Voṭṭhabbanavasena pana ṭhatvā ekaṃ vā dve vā cittāni pavattanti. Tato āsevanaṃ labhitvā javanaṭṭhāne ṭhatvā puna bhavaṅgaṃ otarati idampi ārammaṇadubbalatāya eva hoti. Ayaṃ pana vāro ‘diṭṭhaṃ viya me, sutaṃ viya me’tiādīni vadanakāle labbhati. Ayampi dutiyo moghavāro.

但若有分转向，当唯作意界令有分转向后，心流在未达到确定心之前，于中途停留在眼识、或领受、或推度而中止，这种情况是不存在的。然而，依确定而住立，生起一心或二心；其后，于速行位获得习行后，再沉入有分。此亦因所缘微弱而发生。此种心路，于言“我好像见过”、“我好像听过”等时可得。此亦是第二种无效轮。

Aparassa kiriyamanodhātuyā bhavaṅge āvaṭṭite vīthicittāni uppajjanti, javanaṃ javati. Javanapariyosāne pana tadārammaṇassa vāro. Tasmiṃ anuppanneyeva bhavaṅgaṃ otarati. Tatrāyaṃ upamā – yathā hi nadiyā āvaraṇaṃ bandhitvā mahāmātikābhimukhe udake kate udakaṃ gantvā ubhosu tīresu kedāre pūretvā atirekaṃ kakkaṭakamaggādīhi palāyitvā puna nadiṃyeva otarati, evametaṃ daṭṭhabbaṃ. Ettha hi nadiyaṃ udakappavattanakālo viya bhavaṅgavīthippavattanakālo. Āvaraṇabandhanakālo viya kiriyamanodhātuyā bhavaṅgassa āvaṭṭanakālo. Mahāmātikāya udakappavattanakālo viya vīthicittappavatti. Ubhosu tīresu kedārapūraṇaṃ viya javanaṃ. Kakkaṭakamaggādīhi palāyitvā puna udakassa nadīotaraṇaṃ viya javanaṃ javitvā tadārammaṇe anuppanneyeva puna bhavaṅgotaraṇaṃ. Evaṃ bhavaṅgaṃ otaraṇacittānampi gaṇanapatho natthi. Idañcāpi ārammaṇadubbalatāya eva hoti. Ayaṃ tatiyo moghavāro.

于他人，当唯作意界(kiriyamanodhātu)令有分(bhavaṅga)转向时，心路心(vīthicitta)生起，速行(javana)速行。于速行终结时，则是彼所缘(tadārammaṇa)之轮次。在其未生起时，即沉入有分。于此有一喻：譬如于河中筑堰，令水朝向大渠，水流而去，注满两岸之田，多余之水从蟹穴等处流出，复归于河，此事应如是知。于此，河水流动之时，譬如有分流生起之时；筑堰之时，譬如唯作意界令有分转向之时；大渠水流之时，譬如心路心之生起；两岸之田被注满，譬如速行；水从蟹穴等处流出复归于河，譬如速行速行后，彼所缘未生起即复沉入有分。如是沉入有分之心，亦无计数之道。此亦因所缘微弱之故而有。此为第三无效轮(moghavāra)。

Sace pana balavārammaṇaṃ āpāthagataṃ hoti kiriyamanodhātuyā bhavaṅge āvaṭṭite cakkhuviññāṇādīni uppajjanti. Javanaṭṭhāne pana paṭhamakāmāvacarakusalacittaṃ javanaṃ hutvā chasattavāre javitvā tadārammaṇassa vāraṃ deti. Tadārammaṇaṃ patiṭṭhahamānaṃ taṃsadisameva mahāvipākacittaṃ patiṭṭhāti. Idaṃ dve nāmāni labhati – paṭisandhicittasadisattā ‘mūlabhavaṅga’nti ca, yaṃ javanena gahitaṃ ārammaṇaṃ tassa gahitattā ‘tadārammaṇa’nti ca. Imasmiṃ ṭhāne cakkhuviññāṇaṃ sampaṭicchanaṃ santīraṇaṃ tadārammaṇanti cattāri vipākacittāni gaṇanūpagāni honti.

然若有强所缘(balavārammaṇa)现前，当唯作意界令有分转向时，眼识(cakkhuviññāṇa)等生起。于速行位上，第一欲界善心(paṭhamakāmāvacarakusalacitta)成为速行，速行六或七次后，将轮次让予彼所缘。当彼所缘确立时，与彼（第一善心）相似之大果报心(mahāvipākacitta)即得以确立。此心获得二名：因与结生心(paṭisandhicitta)相似，故名“根本有分(mūlabhavaṅga)”；又因执取为速行所执取之所缘，故名“彼所缘(tadārammaṇa)”。于此情况中，眼识、领受(sampaṭicchana)、推度(santīraṇa)、彼所缘，此四种果报心(vipākacitta)被计入。

Yadā pana dutiyakusalacittaṃ javanaṃ hoti, tadā taṃsadisaṃ dutiyavipākacittameva tadārammaṇaṃ hutvā patiṭṭhāti. Idañca dve nāmāni labhati[Pg.311]. Paṭisandhicittena asadisattā ‘āgantukabhavaṅga’nti ca purimanayeneva ‘tadārammaṇa’nti ca. Iminā saddhiṃ purimāni cattāri pañca honti.

再者，当第二大善心为速行时，与该心相似的第二大果报心即作为彼所缘而住立。此心亦得二名：因与结生心不相似，故名“客有分”；亦如前述之法，名为“彼所缘”。此心与先前四种果报心合计为五种。

Yadā pana tatiyakusalacittaṃ javanaṃ hoti, tadā taṃsadisaṃ tatiyavipākacittaṃ tadārammaṇaṃ hutvā patiṭṭhāti. Idampi vuttanayeneva ‘āgantukabhavaṅgaṃ’‘tadārammaṇa’nti ca dve nāmāni labhati. Iminā saddhiṃ purimāni pañca cha honti.

再者，当第三大善心为速行时，与该心相似的第三大果报心即成为彼所缘而住立。此心亦如已说之法，得“客有分”与“彼所缘”二名。此心与先前五种大果报心合计为六种。

Yadā pana catutthakusalacittaṃ javanaṃ hoti, tadā taṃsadisaṃ catutthavipākacittaṃ tadārammaṇaṃ hutvā patiṭṭhāti. Idampi vuttanayeneva ‘āgantukabhavaṅgaṃ’‘tadārammaṇa’nti ca dve nāmāni labhati. Iminā saddhiṃ purimāni cha satta honti.

再者，当第四大善心为速行时，与该心相似的第四大果报心即成为彼所缘而住立。此心亦如已说之法，得“客有分”与“彼所缘”二名。此心与先前六种果报心合计为七种。

Yadā pana tasmiṃ dvāre ‘iṭṭhamajjhattārammaṇaṃ’ āpāthamāgacchati, tatrāpi vuttanayeneva tayo moghavārā labbhanti. Yasmā pana ārammaṇena vedanā parivattati tasmā tattha upekkhāsahagatasantīraṇaṃ. Catunnañca upekkhāsahagatamahākusalajavanānaṃ pariyosāne cattāri upekkhāsahagatamahāvipākacittāneva tadārammaṇabhāvena patiṭṭhahanti. Tānipi vuttanayeneva ‘āgantukabhavaṅgaṃ’‘tadārammaṇa’nti ca dve nāmāni labhanti. ‘Piṭṭhibhavaṅgānī’tipi vuccanti eva. Iti imāni pañca purimehi sattahi saddhiṃ dvādasa honti. Evaṃ cakkhudvāre dvādasa, sotadvārādīsu dvādasa dvādasāti, samasaṭṭhi honti. Evaṃ ekāya cetanāya kamme āyūhite samasaṭṭhi vipākacittāni uppajjanti. Aggahitaggahaṇena pana cakkhudvāre dvādasa, sotaghānajivhākāyaviññāṇāni cattārīti soḷasa honti.

再者，当于该门有中等可喜所缘(iṭṭhamajjhattārammaṇa)显现时，于此亦如已说之法可得三种无效轮。又，因感受随所缘而转变，是故于彼处有舍俱推度心生起。于四种舍俱大善速行之末，四种舍俱大果报心即作为彼所缘而住立。彼等亦如已说之法，得“客有分”与“彼所缘”二名，亦被称为“背后有分”。如是，此五种果报心与先前七种果报心合计为十二种。如此，眼门有十二种，耳门等亦各有十二种，共成六十种。如是，由一思所造之业，能生起六十种果报心。再者，以不重复计的方式，眼门有十二种，加上耳、鼻、舌、身识四种，共为十六种。

Imasmiṃ ṭhāne ambopamaṃ nāma gaṇhiṃsu – eko kira puriso phalitambarukkhamūle sasīsaṃ pārupitvā nipanno niddāyati. Athekaṃ ambapakkaṃ vaṇṭato muccitvā tassa kaṇṇasakkhaliṃ puñchamānaṃ viya ‘tha’nti bhūmiyaṃ pati. So tassa saddena pabujjhitvā ummīletvā olokesi. Tato hatthaṃ pasāretvā phalaṃ gahetvā madditvā upasiṅghitvā paribhuñji.

于此，他们采用了芒果之喻：据说有个人，蒙头躺在一棵结满果实的芒果树下睡觉。这时，一个熟芒果从蒂上脱落，仿佛要触碰他的耳廓似的，“啪”的一声掉在地上。他被这声音惊醒，睁开眼睛张望。然后伸出手，拿起果实，捏了捏，闻了闻，便吃了。

Tattha, tassa purisassa ambarukkhamūle niddāyanakālo viya bhavaṅgasamaṅgikālo. Ambapakkassa vaṇṭato muccitvā kaṇṇasakkhaliṃ puñchamānassa patanakālo viya ārammaṇassa pasādaghaṭṭanakālo. Tena saddena pabuddhakālo [Pg.312] viya kiriyamanodhātuyā bhavaṅgassa āvaṭṭitakālo. Ummīletvā olokitakālo viya cakkhuviññāṇassa dassanakiccasādhanakālo. Hatthaṃ pasāretvā gahitakālo viya vipākamanodhātuyā ārammaṇassa sampaṭicchitakālo. Gahetvā madditakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīraṇakālo. Upasiṅghitakālo viya kiriyamanoviññāṇadhātuyā ārammaṇassa vavatthāpitakālo. Paribhuttakālo viya javanassa ārammaṇarasaṃ anubhavitakālo. Ayaṃ upamā kiṃ dīpeti? Ārammaṇassa pasādaghaṭṭanameva kiccaṃ. Tena pasāde ghaṭṭite kiriyamanodhātuyā bhavaṅgāvaṭṭanameva, cakkhuviññāṇassa dassanamattakameva, vipākamanodhātuyā ārammaṇasampaṭicchanamattakameva, vipākamanoviññāṇadhātuyā ārammaṇasantīraṇamattakameva, kiriyamanoviññāṇadhātuyā ārammaṇavavatthāpanamattakameva kiccaṃ. Ekantena pana ārammaṇarasaṃ javanameva anubhavatīti dīpeti.

于此，那人在芒果树下睡觉之时，犹如处于有分之时。熟芒果从蒂上脱落，仿佛触碰其耳而坠落之时，犹如所缘撞击净色之时。因那声音而惊醒之时，犹如唯作意界令有分转向之时。睁眼张望之时，犹如眼识完成见的作用之时。伸手拿取之时，犹如果报意界领受所缘之时。捏揉之时，犹如果报意识界推度所缘之时。闻嗅之时，犹如唯作意识界确定所缘之时。食用之时，犹如速行体验所缘之味之时。此喻说明什么？它说明：所缘的作用仅在于撞击净色；当所缘撞击净色时，唯作意界令有分转向、眼识的见、果报意界的领受、果报意识界的推度、唯作意识界的确定，都仅是各自的作用而已。而终究唯有速行才体验所缘之味。

Ettha ca ‘tvaṃ bhavaṅgaṃ nāma hohi, tvaṃ āvajjanaṃ nāma, tvaṃ dassanaṃ nāma, tvaṃ sampaṭicchanaṃ nāma, tvaṃ santīraṇaṃ nāma, tvaṃ voṭṭhabbanaṃ nāma, tvaṃ javanaṃ nāma, hohī’ti koci kattā vā kāretā vā natthi.

于此，又，并无任何作者或促使者说：“你当成为有分，你当成为转向，你当成为见，你当成为领受，你当成为推度，你当成为确定，你当成为速行！”

Imasmiṃ pana ṭhāne pañcavidhaṃ niyāmaṃ nāma gaṇhiṃsu – bījaniyāmaṃ utuniyāmaṃ kammaniyāmaṃ dhammaniyāmaṃ cittaniyāmanti. Tattha kulatthagacchassa uttaraggabhāvo, dakkhiṇavalliyā dakkhiṇato rukkhapariharaṇaṃ, sūriyāvaṭṭapupphānaṃ sūriyābhimukhabhāvo, māluvalatāya rukkhābhimukhagamanameva, nāḷikerassa matthake chiddasabbhāvoti tesaṃ tesaṃ bījānaṃ taṃtaṃsadisaphaladānaṃ bījaniyāmo nāma. Tasmiṃ tasmiṃ samaye tesaṃ tesaṃ rukkhānaṃ ekappahāreneva pupphaphalapallavaggahaṇaṃ utuniyāmo nāma. Tihetukakammaṃ tihetukaduhetukāhetukavipākaṃ deti. Duhetukakammaṃ duhetukāhetukavipākaṃ deti, tihetukaṃ na detīti, evaṃ tassa tassa kammassa taṃtaṃsadisavipākadānameva kammaniyāmo nāma.

再者，在此示心路之处，诸师所取有五种规律，即：种子规律、时节规律、业规律、法规律、心规律。其中，马豆丛顶端朝北，右旋藤自右缠绕树木，向日葵面向太阳，蔓藤唯朝树木而去，椰子顶上有孔；如是，彼彼种子，各各给予相应的果实，是为种子规律。于彼彼时节，彼彼树木，同时开花、结果、发芽，是为时节规律。三因业能生三因、二因、无因之异熟；二因业能生二因、无因之异熟，不能生三因之异熟。如是，彼彼之业，各各给予相应的异熟，是为业规律。

Aparopi kammasarikkhakavipākavaseneva kammaniyāmo hoti. Tassa dīpanatthamidaṃ vatthuṃ kathenti – sammāsambuddhakāle sāvatthiyā dvāragāmo jhāyi[Pg.313]. Tato pajjalitaṃ tiṇakaraḷaṃ uṭṭhahitvā ākāsena gacchato kākassa gīvāya paṭimuñci. So viravanto bhūmiyaṃ patitvā kālamakāsi. Mahāsamuddepi ekā nāvā niccalā aṭṭhāsi. Heṭṭhā kenaci niruddhabhāvaṃ apassantā kāḷakaṇṇisalākaṃ vicāresuṃ. Sā nāvikasseva upāsikāya hatthe pati. Tato ekissā kāraṇā mā sabbe nassantu, udake naṃ khipāmāti āhaṃsu. Nāviko ‘na sakkhissāmi etaṃ udake uppilavamānaṃ passitu’nti vālikāghaṭaṃ gīvāyaṃ bandhāpetvā khipāpesi. Taṅkhaṇaññeva nāvā khittasaro viya pakkhandi. Eko bhikkhu leṇe vasati. Mahantaṃ pabbatakūṭaṃ patitvā dvāraṃ pidahi. Taṃ sattame divase sayameva apagataṃ. Sammāsambuddhassa jetavane nisīditvā dhammaṃ kathentassa imāni tīṇi vatthūni ekappahāreneva ārocesuṃ. Satthā ‘na etaṃ aññehi kataṃ, tehi katakammameva ta’nti atītaṃ āharitvā dassento āha –

此外，仅凭与业相似的果报之力，亦有业的法则。为了阐明此事，人们讲述了这个故事：在正等正觉者时期，舍卫城(Sāvatthī)的一个门村着火了。一捆燃烧的茅草飞起，套在了一只飞过的乌鸦的脖子上。那乌鸦悲鸣着，坠落在地而死。又有一艘船在大海中静止不动。船上的人看不出下方有任何东西阻碍，便抽签寻找不祥者(kāḷakaṇṇī)。那签正落入船主的优婆夷(upāsikā)手中。于是他们说：“莫要因一女子，令我等众人皆毁，我等将她投入水中！”船主说：“我实不忍见其漂于水上。”便命人将一个沙罐绑在她的脖子上，然后将她扔了下去。就在那一刻，船像射出的箭一样疾驰而去。又有一位比丘(bhikkhu)住在一个洞窟里。一块巨大的山岩落下，堵住了门口。到了第七天，它自行移开了。当正等正觉者在祇陀林(jetavana)安坐说法时，这三则事在同一时间被禀告了世尊。导师说：“此事非由他人所为，正是他们自己所造之业。”于是，为开示此事，导师引述过去之事而说：

Kāko purimattabhāve manusso hutvā ekaṃ duṭṭhagoṇaṃ dametuṃ asakkonto gīvāya palālaveṇiṃ bandhitvā aggiṃ adāsi. Goṇo teneva mato. Idāni taṃ kammaṃ etassa ākāsena gacchatopi na muccituṃ adāsi. Sāpi itthī purimattabhāve ekā itthīyeva. Eko kukkuro tāya paricito hutvā araññaṃ gacchantiyā saddhiṃ gacchati, saddhimevāgacchati. Manussā ‘nikkhanto idāni amhākaṃ sunakhaluddako’ti uppaṇḍenti. Sā tena aṭṭīyamānā kukkuraṃ nivāretuṃ asakkontī vālikāghaṭaṃ gīvāya bandhitvā udake khipi. Taṃ kammaṃ tassā samuddamajjhe muccituṃ nādāsi. Sopi bhikkhu purimattabhāve gopālako hutvā bilaṃ paviṭṭhāya godhāya sākhābhaṅgamuṭṭhiyā dvāraṃ thakesi. Tato sattame divase sayaṃ āgantvā vivari. Godhā kampamānā nikkhami. Karuṇāya taṃ na māresi. Taṃ kammaṃ tassa pabbatantaraṃ pavisitvā nisinnassa muccituṃ nādāsīti. Imāni tīṇi vatthūni samodhānetvā imaṃ gāthamāha –

乌鸦在前世曾是人。他无法调伏一头恶牛，便用稻草编绳绑在牛的脖子上点火，牛因此而死。如今，此业使它即使飞在空中也无法逃脱。那位妇人在前世也是女人。有一只与她厮熟的狗，当她去森林时，狗便跟着去，回来时也跟着回来。人们嘲笑道：“我们那个带狗的猎人现在出来了！”她因此感到烦恼，又无法阻止那只狗，便将一个沙罐绑在狗的脖子上，把它扔进水里。此业使她在海洋中央也无法逃脱。那位比丘在前世是牧童。他见一只巨蜥（godhā）进入洞穴，便用一把断枝堵住了洞口。七天后，他亲自回来打开洞口。巨蜥颤抖着爬了出来。出于悲悯，他没有杀死它。此业使他进入山中静坐时也无法逃脱。佛陀综合这三个故事，说了这首偈颂：

‘‘Na antalikkhe na samuddamajjhe,Na pabbatānaṃ vivaraṃ pavissa;

Na vijjate so jagatippadeso,Yatthaṭṭhito mucceyya pāpakammā’’ti. (dha. pa. 127);

非于空中，非于海中，非入山岩缝隙中，世间无有任何处，住于其间者能脱离恶业。

Ayampi [Pg.314] kammaniyāmoyeva nāma. Aññānipi evarūpāni vatthūni kathetabbāni.

此亦名为业规律。其他类似的故事也应宣说。

Bodhisattānaṃ pana paṭisandhiggahaṇe, mātukucchito nikkhamane, abhisambodhiyaṃ tathāgatassa dhammacakkappavattane, āyusaṅkhārassa ossajjane, parinibbāne ca dasasahassacakkavāḷakampanaṃ dhammaniyāmo nāma.

又，菩萨入胎时、从母胎出生时、证得无上正等正觉时、如来转法轮时、舍弃寿行时，以及般涅槃时，一万世界系震动，此名为法规律。

Ārammaṇena pana pasāde ghaṭṭite ‘tvaṃ āvajjanaṃ nāma hohi…pe… tvaṃ javanaṃ nāma hohī’ti koci kattā vā kāretā vā natthi, attano attano pana dhammatāya eva ārammaṇena pasādassa ghaṭṭitakālato paṭṭhāya kiriyamanodhātucittaṃ bhavaṅgaṃ āvaṭṭeti, cakkhuviññāṇaṃ dassanakiccaṃ sādheti, vipākamanodhātu sampaṭicchanakiccaṃ sādheti, vipākamanoviññāṇadhātu santīraṇakiccaṃ sādheti, kiriyamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādheti, javanaṃ ārammaṇarasaṃ anubhavatīti ayaṃ cittaniyāmo nāma. Ayaṃ idha adhippeto.

再者，当所缘与净色碰撞时，并没有任何作者或促使者说“你当成为转向……你当成为速行”。而是纯粹由于各自的法性，从所缘与净色碰撞之时起，唯作意界心令有分转向，眼识完成看的作用，异熟意界完成领受的作用，异熟意识界完成推度的作用，唯作意识界完成确定的作用，速行则体验所缘的滋味——这称为心规律(cittaniyāmo)。此处即意指此。

Sasaṅkhārikatihetukakusalenāpi upekkhāsahagatehi asaṅkhārikasasaṅkhārikakusalacittehipi kamme āyūhite taṃsadisavipākacittehi ādinnāya paṭisandhiyā eseva nayo. Upekkhāsahagatadvaye pana paṭhamaṃ ‘iṭṭhamajjhattārammaṇavasena’ pavattiṃ dassetvā pacchā ‘iṭṭhārammaṇavasena’ dassetabbā.

由有行三因善，或由舍俱的无行与有行善心造作业，当以其同类果报心结生时，其理亦同。至于舍俱的二种善心，应先依“可爱中性所缘”说明其发生，之后再依“可爱所缘”加以说明。

Evampi ekekasmiṃ dvāre dvādasa dvādasa hutvā samasaṭṭhi honti. Aggahitaggahaṇena soḷasa vipākacittāni uppajjanti.

如是，于每一门各有十二，共成六十。以摄所未摄而言，则有十六种异熟心生起。

Imasmiṃ ṭhāne pañcaucchunāḷiyantopamaṃ nāma gaṇhiṃsu. Ucchupīḷanasamaye kira ekasmā gāmā ekādasa yantavāhā nikkhamitvā ekaṃ ucchuvāṭaṃ disvā tassa paripakkabhāvaṃ ñatvā ucchusāmikaṃ upasaṅkamitvā ‘yantavāhā maya’nti ārocesuṃ. So ‘ahaṃ tumheyeva pariyesāmī’ti ucchusālaṃ te gahetvā agamāsi. Te tattha nāḷiyantaṃ sajjetvā ‘mayaṃ ekādasa janā, aparampi ekaṃ laddhuṃ vaṭṭati, vetanena gaṇhathā’ti āhaṃsu. Ucchusāmiko ‘ahameva sahāyo bhavissāmī’ti ucchūnaṃ sālaṃ pūrāpetvā tesaṃ sahāyo ahosi. Te attano attano kiccāni katvā, phāṇitapācakena [Pg.315] ucchurase pakke, guḷabandhakena baddhe, ucchusāmikena tulayitvā bhāgesu dinnesu, attano attano bhāgaṃ ādāya ucchusālaṃ sāmikassa paṭicchāpetvā, eteneva upāyena aparāsupi catūsu sālāsu kammaṃ katvā pakkamiṃsu.

于此，诸师采用了一个名为“五甘蔗榨机”的譬喻。据说，在榨蔗时节，有十一位榨工从一个村子出来，看到一片甘蔗园，了知甘蔗已经成熟，便走近园主告知：“我们是榨工。”园主说：“我正是在找你们。”便带他们去了榨蔗棚。他们在那里装好榨机后说：“我们有十一人，最好再找一人，用工钱雇他。”园主说：“我来当你们的帮手吧。”他让人把甘蔗装满榨蔗棚，成了他们的帮手。他们各司其职，待熬糖者煮好甘蔗汁，制糖者凝好糖块，园主称量并分好份之后，他们各自取走自己的份，将榨蔗棚交还给园主，然后用同样的方法在另外四个榨蔗棚里做完工后离去。

Tattha pañca yantasālā viya pañca pasādā daṭṭhabbā. Pañca ucchuvāṭā viya pañca ārammaṇāni. Ekādasa vicaraṇakayantavāhā viya ekādasa vipākacittāni. Pañca ucchusālāsāmino viya pañcaviññāṇāni. Paṭhamakasālāyaṃ sāmikena saddhiṃ dvādasannaṃ janānaṃ ekatova hutvā katakammānaṃ bhāgaggahaṇakālo viya ekādasannaṃ vipākacittānaṃ cakkhuviññāṇena saddhiṃ ekato hutvā cakkhudvāre rūpārammaṇe sakasakakiccakaraṇakālo. Sālāsāmikassa sālāya sampaṭicchanakālo viya cakkhuviññāṇassa dvārasaṅkantiakaraṇaṃ. Dutiya tatiya catuttha pañcamasālāya dvādasannaṃ ekato hutvā katakammānaṃ bhāgaggahaṇakālo viya ekādasannaṃ vipākacittānaṃ kāyaviññāṇena saddhiṃ ekato hutvā kāyadvāre phoṭṭhabbārammaṇe sakasakakiccakaraṇakālo. Sālāsāmikassa sālāya sampaṭicchanakālo viya kāyaviññāṇassa dvārasaṅkantiakaraṇaṃ veditabbaṃ. Ettāvatā tihetukakammena paṭisandhi tihetukā hotīti vāro kathito. Yā pana tena duhetukapaṭisandhi hoti, sā paṭicchannāva hutvā gatā.

于此，应知五净色如五座榨蔗厂，五所缘如五片甘蔗园，十一种异熟心如十一位来回运送机器的工人，五识如五位榨蔗厂主。在第一座厂房中，厂主与（十一位工人）共十二人一起工作后领取份额之时，如十一种异熟心与眼识一起，在眼门于色所缘中各司其职之时。厂主领受其厂房之时，如眼识不作门之转移。在第二、第三、第四及第五座厂房中，十二人一起工作后领取份额之时，如十一种异熟心与身识一起，在身门于触所缘中各司其职之时。厂主领受其厂房之时，如身识不作门之转移，应如是知。至此，“由三因业而有三因结生”这一节已经论述完毕。至于由它（三因业）所产生的二因结生，则已隐没而过。

Idāni duhetukakammena duhetukā paṭisandhi hotīti vāro kathetabbo. Duhetukena hi somanassasahagataasaṅkhārikacittena kamme āyūhite taṃsadiseneva duhetukavipākacittena gahitapaṭisandhikassa vuttanayeneva cakkhudvāre ‘iṭṭhārammaṇe’ āpāthamāgate tayo moghavārā. Duhetukasomanassasahagataasaṅkhārikajavanāvasāne taṃsadisameva mūlabhavaṅgasaṅkhātaṃ tadārammaṇaṃ. Sasaṅkhārikajavanāvasāne taṃsadisameva āgantukabhavaṅgasaṅkhātaṃ tadārammaṇaṃ. ‘Iṭṭhamajjhattārammaṇe’ dvinnaṃ upekkhāsahagatajavanānaṃ avasāne tādisāneva dve tadārammaṇāni uppajjanti. Idha ekekasmiṃ dvāre aṭṭha aṭṭha katvā samacattālīsa cittāni. Aggahitaggahaṇena pana cakkhudvāre aṭṭha, sotaghānajivhākāyaviññāṇāni cattārīti dvādasa honti. Evaṃ ekāya cetanāya kamme āyūhite dvādasa [Pg.316] vipākacittāni uppajjanti. Ambopamapañcaniyāmakathā pākatikā eva. Duhetukasesacittattayasadisavipākena gahitapaṭisandhikepi eseva nayo. Yantavāhopamāya panettha satta yantavāhā. Tehi tattha yante nāma sajjite sālāsāmikaṃ aṭṭhamaṃ katvā vuttanayānusārena yojanā veditabbā. Ettāvatā duhetukakammena duhetukapaṭisandhi hotīti vāro kathito.

如今应当解说由双因业产生双因结生一节。当以双因、喜俱、无行心造作业时，其结生即由同类的双因异熟心所取。如前所述，当可爱所缘现于眼门时，即有三种无效心流。在双因、喜俱、无行速行结束时，同类的根本有分即成为彼所缘。在有行速行结束时，同类的客有分即成为彼所缘。当可爱中庸所缘现前时，在两种舍俱速行结束时，即生起两种同类的彼所缘心。于此，每一门各有八心，总计四十心。再者，从未摄之法而言，则眼门有八种，而耳、鼻、舌、身识共四种，总计十二种。如是，由一思造业，即生起十二种异熟心。关于芒果譬喻的五种决定说，其理法尔如是。对于由其余三种双因心之同类异熟心所取之结生，其理亦然。如机械操作者喻，此处有七位机械操作者。当他们装置机械时，应知须依前说方法，将堂主作为第八位而组合应用。至此，已解说由双因业产生双因结生一节。

Idāni ahetukapaṭisandhikathā hoti – catunnañhi duhetukakusalacittānaṃ aññatarena kamme āyūhite kusalavipākaupekkhāsahagatāhetukamanoviññāṇadhātucittena gahitapaṭisandhikassa paṭisandhi kammasadisāti na vattabbā. Kammañhi duhetukaṃ paṭisandhi ahetukā. Tassa vuḍḍhippattassa cakkhudvāre ‘iṭṭhamajjhattārammaṇe’ āpāthamāgate purimanayeneva tayo moghavārā veditabbā. Catunnaṃ pana duhetukakusalacittānaṃ aññatarajavanassa pariyosāne ahetukacittaṃ tadārammaṇabhāvena patiṭṭhāti. Taṃ ‘mūlabhavaṅgaṃ’‘tadārammaṇa’nti dve nāmāni labhati. Evamettha cakkhuviññāṇaṃ sampaṭicchanaṃ upekkhāsahagatasantīraṇaṃ tadārammaṇampi upekkhāsahagatamevāti tesu ekaṃ gahetvā gaṇanūpagāni tīṇeva honti.

如今，当说无因结生(ahetukapaṭisandhi)之事。因为，若以四种双因(duhetuka)善心之一造作业，而以善异熟、舍俱、无因的意识界心（即舍俱善异熟推度心）取结生者，其结生不可言与业相似。因为业是双因，而结生是无因。当此人长大后，于可爱中庸所缘(iṭṭhamajjhattārammaṇa)现于眼门时，应知如前所述有三种无效心路(moghavārā)。再者，于四种双因善心之一的速行(javana)终了时，无因心作为彼所缘(tadārammaṇa)而安立。它获得“根本有分(mūlabhavaṅga)”和“彼所缘”二名。如是，于此（眼门中），眼识、领受(sampaṭicchana)、舍俱推度(upekkhāsahagatasantīraṇa)，以及彼所缘亦皆是舍俱。因此，于此二者（推度与彼所缘）中取其一，则可计数的（异熟心）仅有三种。

‘Iṭṭhārammaṇe’ pana santīraṇampi tadārammaṇampi somanassasahagatameva. Tesu ekaṃ gahetvā purimāni tīṇi cattāri honti. Evaṃ pañcasu dvāresu cattāri cattāri katvā ekāya cetanāya kamme āyūhite vīsati vipākacittāni uppajjantīti veditabbāni. Aggahitaggahaṇena pana cakkhudvāre cattāri sotaghānajivhākāyaviññāṇāni cattārīti aṭṭha honti. Idaṃ ‘ahetukaṭṭhakaṃ’ nāma. Idaṃ manussalokena gahitaṃ.

再者，于殊胜可爱所缘(iṭṭhārammaṇa)中，推度(santīraṇa)与彼所缘(tadārammaṇa)则唯是喜俱(somanassasahagata)的。于此二者（喜俱推度与喜俱彼所缘）中取其一，则先前的三种（异熟心）变为四种。如是，于五门中各作四种，当由一思(cetanā)造作业时，应知有二十种异熟心生起。再者，以未计者计之：眼门的四种，加上耳、鼻、舌、身识这四种，共为八种。这称为“无因八法组(ahetukaṭṭhaka)”。此乃就人界(manussaloka)而取。

Catūsu pana apāyesu pavatte labbhati. Yadā hi mahāmoggallānatthero niraye padumaṃ māpetvā padumakaṇṇikāya nisinno nerayikānaṃ dhammakathaṃ kathesi, tadā tesaṃ theraṃ passantānaṃ kusalavipākaṃ cakkhuviññāṇaṃ uppajjati. Saddaṃ suṇantānaṃ sotaviññāṇaṃ, candanavane divāvihāraṃ nisīditvā gatassa cīvaragandhaghāyanakāle ghānaviññāṇaṃ, nirayaggiṃ nibbāpetuṃ devaṃ vassāpetvā pānīyadānakāle jivhāviññāṇaṃ, mandamandavātasamuṭṭhāpanakāle kāyaviññāṇanti evaṃ cakkhuviññāṇādīni pañca[Pg.317], ekaṃ sampaṭicchanaṃ, dve santīraṇānīti ahetukaṭṭhakaṃ labbhati. Nāgasupaṇṇavemānikapetānampi akusalena paṭisandhi hoti. Pavatte kusalaṃ vipaccati. Tathā cakkavattino maṅgalahatthiassādīnaṃ. Ayaṃ tāva ‘iṭṭhaiṭṭhamajjhattārammaṇesu’ kusalajavanavasena kathāmaggo.

再者，在四恶趣的生命流转中亦可获得。诚然，当大目犍连长老在地狱中化现一朵莲花，坐于莲台上为地狱众生说法时，他们看见长老时，善异熟眼识便会生起；听闻法音时，耳识生起；当嗅到曾在旃檀林中日住后前来的长老的衣袍香气时，鼻识生起；为熄灭地狱之火而使天降雨并布施饮水时，舌识生起；当他使微风生起时，身识生起。如是，眼识等五识，一个领受(sampaṭicchana)，两个推度(santīraṇa)，此无因八法(ahetukaṭṭhaka)得以获得。龙(nāga)、金翅鸟(supaṇṇa)、宫殿饿鬼(vemānikapeta)等也是由不善而结生，但在生命流转中，善业会成熟。转轮王(cakkavattin)的宝象、宝马等也是如此。以上是关于在可爱与可爱中庸所缘中，由善速行而起的论述途径。

‘Iṭṭhārammaṇe’ pana catūsu somanassasahagatākusalacittesu javitesu kusalavipākaṃ somanassasahagatāhetukacittaṃ tadārammaṇaṃ hoti. ‘Iṭṭhamajjhattārammaṇe’ catūsu upekkhāsahagatalobhasampayuttesu javitesu kusalavipākaṃ upekkhāsahagatāhetukacittaṃ tadārammaṇaṃ hoti. Yaṃ pana ‘javanena tadārammaṇaṃ niyametabba’nti vuttaṃ taṃ kusalaṃ sandhāya vuttanti veditabbaṃ. Domanassasahagatajavanānantaraṃ tadārammaṇaṃ uppajjamānaṃ kiṃ uppajjatīti? Akusalavipākāhetukamanoviññāṇadhātucittaṃ uppajjati.

再者，于“可爱所缘”(iṭṭhārammaṇa)，当四种喜俱(somanassasahagata)不善心速行时，善异熟喜俱无因心成为彼所缘(tadārammaṇa)。于“可爱中庸所缘”(iṭṭhamajjhattārammaṇa)，当四种舍俱(upekkhāsahagata)、与贪相应的(lobhasampayutta)心速行时，善异熟舍俱无因心成为彼所缘。然而，所谓“彼所缘应由速行(javana)决定”，当知此说是针对善速行而言。在忧俱(domanassasahagata)速行之后，若有彼所缘生起，生起的是什么呢？生起的是不善异熟无因意识界心(akusalavipāka-ahetuka-manoviññāṇadhātu-citta)，即舍俱推度心。

Idaṃ pana javanaṃ kusalatthāya vā akusalatthāya vā ko niyāmetīti? Āvajjanañceva voṭṭhabbanañca. Āvajjanena hi yoniso āvaṭṭite voṭṭhabbanena yoniso vavatthāpite javanaṃ akusalaṃ bhavissatīti aṭṭhānametaṃ. Āvajjanena ayoniso āvaṭṭite voṭṭhabbanena ayoniso vavatthāpite javanaṃ kusalaṃ bhavissatītipi aṭṭhānametaṃ. Ubhayena pana yoniso āvaṭṭite vavatthāpite ca javanaṃ kusalaṃ hoti, ayoniso akusalanti veditabbaṃ.

再者，此速行是为了善或为了不善，由谁来决定呢？由转向与确定。诚然，若由转向如理引向，由确定如理安立，速行将成不善，此乃无有是处。若由转向不如理引向，由确定不如理安立，速行将成善，此亦无有是处。当知，若此二者皆如理引向与安立，则速行是善；若不如理，则是不善。

‘Iṭṭhārammaṇe’ pana kaṅkhato uddhatassa ca tadārammaṇaṃ kiṃ hotīti? Iṭṭhārammaṇasmiṃ kaṅkhatu vā mā vā, uddhato vā hotu mā vā, kusalavipākāhetukasomanassacittameva tadārammaṇaṃ hoti, ‘iṭṭhamajjhattārammaṇe’ ‘kusalavipākāhetukaupekkhāsahagata’nti, ayaṃ panettha saṅkhepato atthadīpano mahādhammarakkhitattheravādo nāma. Somanassasahagatasmiñhi javane javite pañca tadārammaṇāni gavesitabbānīti. Upekkhāsahagatasmiṃ javane javite cha gavesitabbānīti.

再者，于可爱所缘(iṭṭhārammaṇe)，对于疑惑者与掉举者，其彼所缘为何？于可爱所缘，无论其人疑惑与否、掉举与否，彼所缘唯是善异熟无因喜俱心；于可爱中庸所缘(iṭṭhamajjhattārammaṇe)，则为善异熟无因舍俱心。于此，这即是名为大法护长老(Mahādhammarakkhitatthera)之学说的简要义释。此学说言：当喜俱速行生起后，当寻求五种彼所缘；当舍俱速行生起后，当寻求六种。

Atha yadā somanassasahagatapaṭisandhikassa pavatte jhānaṃ nibbattetvā pamādena parihīnajjhānassa ‘paṇītadhammo me naṭṭho’ti paccavekkhato vippaṭisāravasena [Pg.318] domanassaṃ uppajjati, tadā kiṃ uppajjati? ‘Somanassānantarañhi domanassaṃ domanassānantarañca somanassaṃ’ paṭṭhāne paṭisiddhaṃ. Mahaggatadhammaṃ ārabbha javane javite tadārammaṇampi tattheva paṭisiddhanti? Kusalavipākā vā akusalavipākā vā upekkhāsahagatāhetukamanoviññāṇadhātu uppajjati, kimassā āvajjananti? ‘Bhavaṅgāvajjanānaṃ viya natthassā āvajjanakicca’nti. ‘Etāni tāva attano ninnattā ca ciṇṇattā ca samudācārattā ca uppajjantu, ayaṃ kathaṃ uppajjatī’ti? ‘Yathā nirodhassa anantarapaccayaṃ nevasaññānāsaññāyatanaṃ, nirodhā vuṭṭhahantassa phalasamāpatticittaṃ, ariyamaggacittaṃ, maggānantarāni phalacittāni, evaṃ asantepi āvajjane, ninnaciṇṇasamudācārabhāvena uppajjati. Vinā hi āvajjanena cittaṃ uppajjati, ārammaṇena pana vinā nuppajjatī’ti. ‘Atha kimassārammaṇa’nti? ‘Rūpādīsu parittadhammesu aññataraṃ. Etesu hi yadeva tasmiṃ samaye āpāthamāgataṃ hoti, taṃ ārabbha etaṃ cittaṃ uppajjatī’ti veditabbaṃ.

再者，当一位喜俱结生者，在生命流转中生起禅那后，因放逸而退失禅那，在反思“我已失去殊胜之法”时，因追悔而生起忧，那时会生起什么？因为“喜之后无间生忧，忧之后无间生喜”，这在《发趣论》(Paṭṭhāna)中是被禁止的。当速行缘广大法生起时，彼所缘在《发趣论》中也同样被禁止了吗？（答：）会生起善异熟或不善异熟的舍俱无因意识界。它的转向是什么？（答：）“它没有转向的作用，就像有分与转向一样。”（问：）“那些（有分与转向）尚且因自身的倾向、惯行与熟习而生起，但这个心是如何生起的？”（答：）“正如作为灭尽定之无间缘的非想非非想处，以及从灭尽定出定者的果定心、圣道心、道无间后的诸果心，如是，即使没有转向，也没有倾向、惯行与熟习，此心也能生起。诚然，心无转向亦能生起，但无所缘则不能生起。”“那么它的所缘是什么？”（答：）“色等欲界法中的某一个。应知，在这些法中，无论哪一个在那时进入范围，此心即缘彼而生起。”

Idāni sabbesampi etesaṃ cittānaṃ pākaṭabhāvatthaṃ ayaṃ pakiṇṇakanayo vutto –

如今，为了阐明所有这些心的状态，特说此杂项法门：

Suttaṃ dovāriko ca, gāmillo ambo koliyakena ca;

Jaccandho pīṭhasappī ca, visayaggāho ca upanissayamatthasoti.

蜘蛛丝与守门人，村童、芒果与榨甘蔗者；天生盲者与跛行者，以及执取所缘、强依缘与作用。

Tattha ‘sutta’nti, eko panthamakkaṭako pañcasu disāsu suttaṃ pasāretvā jālaṃ katvā majjhe nipajjati. Paṭhamadisāya pasāritasutte pāṇakena vā paṭaṅgena vā makkhikāya vā pahaṭe nipannaṭṭhānato calitvā nikkhamitvā suttānusārena gantvā tassa yūsaṃ pivitvā punaāgantvā tattheva nipajjati. Dutiyadisādīsu pahaṭakālepi evameva karoti.

其中，“丝线”者：有一只蜘蛛，向五个方向伸展丝线结成网后，卧于中央。当第一方伸展的丝线被小虫、飞蛾或苍蝇触及时，它便从所卧之处动身而出，循丝线而去，吸食其汁液后，再回来卧于原处。当其他方向的丝线被触及时，它也同样如此。

Tattha pañcasu disāsu pasāritasuttaṃ viya pañcapasādā. Majjhe nipannamakkaṭako viya cittaṃ. Pāṇakādīhi suttaghaṭṭanakālo viya ārammaṇena pasādassa ghaṭṭitakālo. Majjhe nipannamakkaṭakassa calanaṃ viya pasādaghaṭṭanakaṃ ārammaṇaṃ gahetvā kiriyamanodhātuyā bhavaṅgassa āvaṭṭitakālo. Suttānusārena gamanakālo viya vīthicittappavatti. Sīse vijjhitvā [Pg.319] yūsapivanaṃ viya javanassa ārammaṇe javitakālo. Punaāgantvā majjhe nipajjanaṃ viya cittassa hadayavatthumeva nissāya pavattanaṃ.

此处，五净色(pañcapasāda)犹如五方伸展的丝线。心犹如卧于中央的蜘蛛。犹如小虫等触碰丝线之时，即是所缘触碰净色之时。犹如卧于中央的蜘蛛移动，即是唯作意界(kiriyamanodhātu)取了触碰净色的所缘而令有分(bhavaṅga)转向之时。犹如循丝线而去之时，即是心路过程(vīthicittappavatti)的发生。犹如刺穿头部吸食其汁，即是速行(javana)于所缘上速行之时。犹如再回来卧于中央，即是心唯依于心所依处(hadayavatthu)而发生。

Idaṃ opammaṃ kiṃ dīpeti? Ārammaṇena pasāde ghaṭṭite pasādavatthukacittato hadayarūpavatthukacittaṃ paṭhamataraṃ uppajjatīti dīpeti. Ekekaṃ ārammaṇaṃ dvīsu dvīsu dvāresu āpāthamāgacchatītipi.

这个譬喻说明什么呢？它说明当所缘触碰净色时，以心所依处为所依的心，比以净色为所依的心更先生起。它也说明每一个所缘都会呈现于两个门。

‘Dovāriko’ti, eko rājā sayanagato niddāyati. Tassa paricārako pāde parimajjanto nisīdi. Badhiradovāriko dvāre ṭhito. Tayo paṭihārā paṭipāṭiyā ṭhitā. Atheko paccantavāsī manusso paṇṇākāraṃ ādāya āgantvā dvāraṃ ākoṭesi. Badhiradovāriko saddaṃ na suṇāti. Pādaparimajjako saññaṃ adāsi. Tāya saññāya dvāraṃ vivaritvā passi. Paṭhamapaṭihāro paṇṇākāraṃ gahetvā dutiyassa adāsi, dutiyo tatiyassa, tatiyo rañño. Rājā paribhuñji.

“守门人”者：一位国王躺在床上睡觉。他的侍者坐着为他按摩脚。一位耳聋的守门人站在门口。三位传达者依次站着。这时，一位边地居民带着礼物前来敲门。耳聋的守门人听不见声音。按摩脚的人给了个信号。守门人因那信号而开门看见。第一位传达者接过礼物交给第二位，第二位交给第三位，第三位交给国王。国王享用了它。

Tattha so rājā viya javanaṃ daṭṭhabbaṃ. Pādaparimajjako viya āvajjanaṃ. Badhiradovāriko viya cakkhuviññāṇaṃ. Tayo paṭihārā viya sampaṭicchanādīni tīṇi vīthicittāni. Paccantavāsino paṇṇākāraṃ ādāya āgantvā dvārākoṭanaṃ viya ārammaṇassa pasādaghaṭṭanaṃ. Pādaparimajjakena saññāya dinnakālo viya kiriyamanodhātuyā bhavaṅgassa āvaṭṭitakālo. Tena dinnasaññāya badhiradovārikassa dvāravivaraṇakālo viya cakkhuviññāṇassa ārammaṇe dassanakiccasādhanakālo. Paṭhamapaṭihārena paṇṇākārassa gahitakālo viya vipākamanodhātuyā ārammaṇassa sampaṭicchitakālo. Paṭhamena dutiyassa dinnakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīraṇakālo. Dutiyena tatiyassa dinnakālo viya kiriyamanoviññāṇadhātuyā ārammaṇassa vavatthāpitakālo. Tatiyena rañño dinnakālo viya voṭṭhabbanena javanassa niyyāditakālo. Rañño paribhogakālo viya javanassa ārammaṇarasānubhavanakālo.

于此，速行当视为国王；转向当视为按摩脚者；眼识当视为耳聋的守门人；领受等三种路心当视为三位门卫。所缘触击净色，犹如边地居民带来礼物前来敲门。唯作意界令有分转向之时，犹如按摩脚者给予信号之时。眼识完成见的作用之时，犹如耳聋的守门人凭信号开门之时。异熟意界领受所缘之时，犹如第一位门卫接收礼物之时。异熟意识界推度所缘之时，犹如第一位门卫交给第二位之时。唯作意识界确定所缘之时，犹如第二位门卫交给第三位之时。确定心将所缘交付速行之时，犹如第三位门卫呈给国王之时。速行体验所缘之味之时，犹如国王享用之时。

Idaṃ opammaṃ kiṃ dīpeti? Ārammaṇassa pasādaghaṭṭamattanameva kiccaṃ, kiriyamanodhātuyā bhavaṅgāvaṭṭanamattameva, cakkhuviññāṇādīnaṃ dassanasampaṭicchanasantīraṇavavatthāpanamattāneva kiccāni. Ekantena pana javanameva ārammaṇarasaṃ anubhotīti dīpeti.

此譬喻旨在说明：所缘触击净色仅是一种作用，唯作意界的作用仅是令有分转向，眼识等的作用也仅是看、领受、推度与确定；而终究只有速行才体验所缘之味。

‘Gāmillo’ti[Pg.320], sambahulā gāmadārakā antaravīthiyaṃ paṃsukīḷaṃ kīḷanti. Tatthekassa hatthe kahāpaṇo paṭihaññi. So ‘mayhaṃ hatthe paṭihataṃ, kiṃ nu kho eta’nti āha. Atheko ‘paṇḍaraṃ eta’nti āha. Aparo saha paṃsunā gāḷhaṃ gaṇhi. Añño ‘puthulaṃ caturassaṃ eta’nti āha. Aparo ‘kahāpaṇo eso’ti āha. Atha naṃ āharitvā mātu adāsi. Sā kamme upanesi.

“村民”：许多乡村孩童在巷子里玩沙。其中一个孩子的手碰到了一个钱币。他说：“我的手碰到了东西，这到底是什么呢？”一个孩子说：“这是白色的。”另一个孩子连同沙土一起紧紧抓住它。还有一个说：“这是又宽又方的。”再一个说：“这是个钱币。”然后他把它拿去交给母亲，她便将它用于交易。

Tattha sambahulānaṃ dārakānaṃ antaravīthiyaṃ kīḷantānaṃ nisinnakālo viya bhavaṅgacittappavatti daṭṭhabbā. Kahāpaṇassa hatthe paṭihatakālo viya ārammaṇena pasādassa ghaṭṭitakālo. ‘Kiṃ nu kho eta’nti vuttakālo viya taṃ ārammaṇaṃ gahetvā kiriyamanodhātuyā bhavaṅgassa āvaṭṭitakālo. ‘Paṇḍaraṃ eta’nti vuttakālo viya cakkhuviññāṇena dassanakiccassa sādhitakālo. Saha paṃsunā gāḷhaṃ gahitakālo viya vipākamanodhātuyā ārammaṇassa sampaṭicchitakālo. ‘Puthulaṃ caturassaṃ eta’nti vuttakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīraṇakālo. ‘Eso kahāpaṇo’ti vuttakālo viya kiriyamanoviññāṇadhātuyā ārammaṇassa vavatthāpitakālo. Mātarā kamme upanītakālo viya javanassa ārammaṇarasānubhavanaṃ veditabbaṃ.

于此，当知有分心(bhavaṅgacitta)之流转，犹如众多孩童于巷中玩耍时安坐。所缘触及净色，犹如钱币触及于手。唯作意界(kiriyamanodhātu)执取彼所缘而令有分转向，犹如说：“此为何物？”眼识(cakkhuviññāṇa)完成见的作用，犹如说：“此是白色。”异熟意界(vipākamanodhātu)领受所缘，犹如连同尘土紧紧抓住。异熟意识界(vipākamanoviññāṇadhātu)推度所缘，犹如说：“此物扁平而方正。”唯作意识界(kiriyamanoviññāṇadhātu)确定所缘，犹如说：“此是钱币。”当知速行(javana)体验所缘之味，犹如母亲将其用于交易。

Idaṃ opammaṃ kiṃ dīpeti? Kiriyamanodhātu adisvāva bhavaṅgaṃ āvaṭṭeti, vipākamanodhātu adisvāva sampaṭicchati, vipākamanoviññāṇadhātu adisvāva santīreti, kiriyamanoviññāṇadhātu adisvāva vavatthāpeti, javanaṃ adisvāva ārammaṇarasaṃ anubhoti. Ekantena pana cakkhuviññāṇameva dassanakiccaṃ sādhetīti dīpeti.

此譬喻说明什么？它说明：唯作意界未见而令有分转向，异熟意界未见而领受，异熟意识界未见而推度，唯作意识界未见而确定，速行未见而体验所缘之味；并且说明，毕竟唯有眼识完成见的作用。

‘Ambo koliyakena cā’ti, idaṃ heṭṭhā vuttaṃ ambopamañca ucchusālāsāmikopamañca sandhāya vuttaṃ.

“芒果与采摘者”(Ambo koliyakena cā)一句，是针对前文所说的芒果譬喻和甘蔗作坊主譬喻而说。

‘Jaccandho pīṭhasappī cā’ti, ubhopi kira te nagaradvāre sālāyaṃ nisīdiṃsu. Tattha pīṭhasappī āha – ‘bho andhaka, kasmā tvaṃ idha sussamāno vicarasi, asuko padeso subhikkho bahvannapāno, kiṃ tattha gantvā sukhena jīvituṃ na vaṭṭatī’ti? ‘Mayhaṃ tāva tayā ācikkhitaṃ, tuyhaṃ pana tattha gantvā sukhena jīvituṃ kiṃ na vaṭṭatī’ti? ‘Mayhaṃ gantuṃ pādā natthī’ti. ‘Mayhampi passituṃ cakkhūni natthī’ti. ‘Yadi evaṃ, tava pādā hontu, mama cakkhūnī’ti ubhopi ‘sādhū’ti [Pg.321] sampaṭicchitvā jaccandho pīṭhasappiṃ khandhaṃ āropesi. So tassa khandhe nisīditvā vāmahatthenassa sīsaṃ parikkhipitvā dakkhiṇahatthena ‘imasmiṃ ṭhāne mūlaṃ āvaritvā ṭhitaṃ, imasmiṃ pāsāṇo, vāmaṃ muñca dakkhiṇaṃ gaṇha, dakkhiṇaṃ muñca vāmaṃ gaṇhā’ti maggaṃ niyametvā ācikkhati. Evaṃ jaccandhassa pādā pīṭhasappissa cakkhūnīti ubhopi sampayogena icchitaṭṭhānaṃ gantvā sukhena jīviṃsu.

“天生盲人与跛者”：据说他们两人一同坐在城门的休息所里。跛者说：“喂，盲人，你为何在此枯坐徘徊？某某地方食物丰饶，为何不去那里安乐地生活呢？”“你已先告诉我了，那你自己为何不去那里安乐地生活呢？”“我没有脚可以去。”“我也没有眼睛可以看。”“既然如此，就用你的脚，用我的眼吧。”两人都同意说“好”，天生盲人便把跛者扛上肩。他坐在盲人肩上，用左手环住他的头，用右手指示道：“此处有树根挡路，此处有石头，舍左取右，舍右取左。”他如此指示道路。这样，天生盲人有脚，跛者有眼，两人通过合作，前往想去的地方，安乐地生活。

Tattha jaccandho viya rūpakāyo, pīṭhasappī viya arūpakāyo. Pīṭhasappinā vinā jaccandhassa disaṃ gantuṃ gamanābhisaṅkhārassa anibbattitakālo viya rūpassa arūpena vinā ādānagahaṇacopanaṃ pāpetuṃ asamatthatā. Jaccandhena vinā pīṭhasappissa disaṃ gantuṃ gamanābhisaṅkhārassa appavattanaṃ viya pañcavokāre rūpaṃ, vinā arūpassa appavatti. Dvinnampi sampayogena icchitaṭṭhānaṃ gantvā sukhena jīvitakālo viya rūpārūpadhammānaṃ aññamaññayogena sabbakiccesu pavattisambhāvoti. Ayaṃ pañho pañcavokārabhavavasena kathito.

在此，色身如天生盲人，名身如跛者。犹如没有跛者，天生盲人便无法生起前往某处的行作，色身也是如此，没有名身，就无法达到执取、把握和行动。犹如没有天生盲人，跛者前往某处的行作便不会发生，在五蕴有(pañcavokāra)中也是如此，没有色法，名法就不会生起。犹如两人通过合作而能前往想去的地方安乐生活，色法与名法也是通过相互结合，才在一切事务中得以发生。此问题是依五蕴有而说。

‘Visayaggāho’ cāti, cakkhu rūpavisayaṃ gaṇhāti. Sotādīni saddādivisaye.

所谓“取所缘”，是指眼取色为所缘，耳等取声等为所缘。

‘Upanissayamatthaso’ti, ‘upanissayato’ ca ‘atthato’ ca. Tattha asambhinnattā cakkhussa, āpāthagatattā rūpānaṃ, ālokasannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati cakkhuviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha matassāpi cakkhu sambhinnaṃ hoti. Jīvato niruddhampi, pittena vā semhena vā ruhirena vā palibuddhampi, cakkhuviññāṇassa paccayo bhavituṃ asakkontaṃ ‘sambhinnaṃ’ nāma hoti. Sakkontaṃ asambhinnaṃ nāma. Sotādīsupi eseva nayo. Cakkhusmiṃ pana asambhinnepi bahiddhā rūpārammaṇe āpāthaṃ anāgacchante cakkhuviññāṇaṃ nuppajjati. Tasmiṃ pana āpāthaṃ āgacchantepi ālokasannissaye asati nuppajjati. Tasmiṃ santepi kiriyamanodhātuyā bhavaṅge anāvaṭṭite nuppajjati. Āvaṭṭiteyeva uppajjati. Evaṃ uppajjamānaṃ sampayuttadhammehi saddhiṃyeva uppajjati. Iti ime cattāro paccaye labhitvā uppajjati cakkhuviññāṇaṃ (ma. ni. 1.306 thokaṃ visadisaṃ).

“依于亲依处与义”：即“从亲依处”与“从义”。在此，眼识依于四个缘而与相应法一同生起：眼根不坏，色所缘进入范围，依于光明，以及以作意为因。其中，死者的眼根是已坏的。活人已坏灭的（眼根），或被胆汁、痰或血所障蔽而无法成为眼识之缘的，名为‘已坏’。能成为缘者，名为‘不坏’。耳等诸根也是此理。再者，眼根虽不坏，但若外在的色所缘不进入范围，眼识则不生。即使进入范围，但若无光明为依，亦不生。即使有光明，但若唯作意界未令有分转向，亦不生。唯有在转向时才生起。如是生起时，是与相应法一同生起的。是故，眼识是获得此四缘才生起。（与《中部·尼柯耶》1.306略有不同）。

Asambhinnattā [Pg.322] sotassa, āpāthagatattā saddānaṃ, ākāsasannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati sotaviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha ‘ākāsasannissita’nti ākāsasannissayaṃ laddhāva uppajjati, na vinā tena. Na hi pihitakaṇṇacchiddassa sotaviññāṇaṃ pavattati. Sesaṃ purimanayeneva veditabbaṃ. Yathā cettha evaṃ ito paresupi. Visesamattaṃ pana vakkhāma.

耳识依于四个缘而与相应法一同生起：耳根不坏，声所缘进入范围，依于虚空，以及以作意为因。在此，“依于虚空”是说，它唯有获得虚空为依处才能生起，无此则不能。诚然，对耳孔被堵塞者，耳识不会生起。其余应如前述之理了知。于此（耳识）如是，于其后（鼻识等）亦然。我们则只说其差别。

Asambhinnattā ghānassa, āpāthagatattā gandhānaṃ, vāyosannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati ghānaviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha ‘vāyosannissita’nti ghānabilaṃ vāyumhi pavisanteyeva uppajjati, tasmiṃ asati nuppajjatīti attho.

鼻识依于四个缘而与相应法一同生起：鼻根不坏，香所缘进入范围，依于风界，以及以作意为因。在此，“依于风界”是说，鼻识唯有在风进入鼻孔时才生起，若无（风进入），则不生起，此为其义。

Asambhinnattā jivhāya, āpāthagatattā rasānaṃ, āposannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati jivhāviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha ‘āposannissita’nti jivhātemanaṃ āpaṃ laddhāva uppajjati, na vinā tena. Sukkhajivhānañhi sukkhakhādanīye jivhāya ṭhapitepi jivhāviññāṇaṃ nuppajjateva.

由舌根不坏、味所缘进入范围、依于水界、以作意为因，舌识与相应法以此四缘生起。于此，“依于水界”是说，唯有获得能湿润舌头的水（如汤汁、唾液等）才能生起，无此则不能。诚然，对于舌头干燥者，即使将干燥的嚼食置于舌上，舌识也绝不生起。

Asambhinnattā kāyassa, āpāthagatattā phoṭṭhabbānaṃ, pathavisannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati kāyaviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha ‘pathavisannissita’nti kāyapasādapaccayaṃ pathavisannissayaṃ laddhāva uppajjati, na tena vinā. Kāyadvārasmiñhi bahiddhāmahābhūtārammaṇaṃ ajjhattikaṃ kāyapasādaṃ ghaṭṭetvā pasādapaccayesu mahābhūtesu paṭihaññati.

由身根不坏、触所缘进入范围、依于地界、以作意为因，身识与相应法以此四缘生起。于此，“依于地界”是说，唯有获得作为身净色之缘的地界为依处才能生起，无此则不能。诚然，在身门中，外在的大种所缘触击内在的身净色后，撞击于作为净色之缘的大种上。

Asambhinnattā manassa, āpāthagatattā dhammānaṃ, vatthusannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati manoviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha ‘mano’ti bhavaṅgacittaṃ. Taṃ niruddhampi, āvajjanacittassa paccayo bhavituṃ asamatthaṃ mandathāmagatameva pavattamānampi, sambhinnaṃ nāma hoti. Āvajjanassa pana paccayo bhavituṃ samatthaṃ asambhinnaṃ nāma. ‘Āpāthagatattā dhammāna’nti dhammārammaṇe āpāthagate. ‘Vatthusannissita’nti hadayavatthusannissayaṃ laddhāva uppajjati, na tena vinā. Ayampi pañho pañcavokārabhavaṃ [Pg.323] sandhāya kathito. ‘Manasikārahetuka’nti kiriyamanoviññāṇadhātuyā bhavaṅge āvaṭṭiteyeva uppajjatīti attho. Ayaṃ tāva ‘upanissayamatthaso’ti ettha upanissayavaṇṇanā.

由意不坏、法所缘进入范围、依于所依处、以作意为因，意识与相应法以此四缘生起。于此，“意”是有分心。那无法成为转向心之缘的有分心，无论是已息灭，还是正以微弱无力的方式进行，都名为“坏”。然而，能够成为转向心之缘的，则名为“不坏”。“法所缘进入范围”是说法所缘进入范围。“依于所依处”是说，唯有获得心所依处为依处才能生起，无此则不能。此问题也是针对五蕴有而说。“以作意为因”是说，唯有在有分被唯作意识界转向时才生起，此为其义。以上即是于“upanissayamatthaso”（依止缘之义）一句中，对依止缘的释义。

‘Atthato’ pana cakkhu dassanatthaṃ, sotaṃ savanatthaṃ, ghānaṃ ghāyanatthaṃ, jivhā sāyanatthā, kāyo phusanattho, mano vijānanattho. Tattha dassanaṃ attho assa. Tañhi tena nipphādetabbanti dassanatthaṃ. Sesesupi eseva nayo. Ettāvatā tipiṭakacūḷanāgattheravāde soḷasakamaggo niṭṭhito, saddhiṃ dvādasakamaggena ceva ahetukaṭṭhakena cāti.

然而，就义理而言，眼是为了看，耳是为了听，鼻是为了嗅，舌是为了尝，身是为了触，意是为了知。于此，看是它的作用，因为那是由它所完成的，故说“为了看”。其余亦是此理。至此，在三藏小龙(Tipiṭakacūḷanāga)长老的学说中，连同十二道及无因八法，十六道已终。

Idāni moravāpīvāsīmahādattattheravāde dvādasakamaggakathā hoti. Tattha sāketapañhaussadakittanahetukittanāni pākatikāneva. Ayaṃ pana thero asaṅkhārikasasaṅkhārikesu dosaṃ disvā ‘asaṅkhārikaṃ asaṅkhārikameva vipākaṃ deti, no sasaṅkhārikaṃ; sasaṅkhārikampi sasaṅkhārikameva no asaṅkhārika’nti āha. Javanena cesa cittaniyāmaṃ na katheti. Ārammaṇena pana vedanāniyāmaṃ katheti. Tenassa vipākuddhāre dvādasakamaggo nāma jāto. Dasakamaggopi, ahetukaṭṭhakampi ettheva paviṭṭhaṃ.

现在，在住在孔雀池的摩诃达多(Moravāpīvāsī Mahādatta)长老的学说中，有十二道之论。于此，《娑枳多问》(Sāketapañha)、《增盛记说》(Ussadakittana)、《因记说》(Hetukittana)皆如其本来。然而，这位长老见到无行与有行中的过失后说：“无行只给无行的果报，不给有行的；有行也只给有行的，不给无行的。”他不用速行来解说心的规定，而是用所缘来说明受的规定。因此，在他的果报抉择中，生起了名为十二道者。十道与无因八法也包含于此。

Tatrāyaṃ nayo – somanassasahagatatihetukaasaṅkhārikacittena hi kamme āyūhite tādiseneva vipākacittena gahitapaṭisandhikassa vuḍḍhippattassa cakkhudvāre ‘iṭṭhārammaṇe’ āpāthagate heṭṭhā vuttanayeneva tayo moghavārā honti. Tassa kusalato cattāri somanassasahagatāni, akusalato cattāri, kiriyato pañcāti imesaṃ terasannaṃ cittānaṃ aññatarena javitapariyosāne tadārammaṇaṃ patiṭṭhahamānaṃ somanassasahagataasaṅkhārikatihetukacittampi duhetukacittampi patiṭṭhāti. Evamassa cakkhudvāre cakkhuviññāṇādīni tīṇi, tadārammaṇāni dveti, pañca gaṇanūpagacittāni honti.

此中道理如下：诚然，当以喜俱三因无行心造作业时，对以同类果报心投胎结生并已成长者，当“可喜所缘”在眼门出现时，如前所述，有三次无效速行发生。对他而言，在善的四种喜俱心、不善的四种、唯作的五种，于这十三种心的任何一种速行终了时，当彼所缘确立时，喜俱无行三因心与二因心也得以确立。如是，在他的眼门，有眼识等三种心，以及两种彼所缘心，共为五种可计之心。

Ārammaṇena pana vedanaṃ parivattetvā kusalato catunnaṃ, akusalato catunnaṃ, kiriyato catunnanti, dvādasannaṃ upekkhāsahagatacittānaṃ aññatarena javitāvasāne upekkhāsahagatatihetukaasaṅkhārikavipākampi duhetukaasaṅkhārikavipākampi tadārammaṇaṃ hutvā uppajjati. Evamassa cakkhudvāre upekkhāsahagatasantīraṇaṃ, imāni dve tadārammaṇānīti, tīṇi gaṇanūpagacittāni [Pg.324] honti. Tāni purimehi pañcahi saddhiṃ aṭṭha. Sotadvārādīsupi aṭṭha aṭṭhāti ekāya cetanāya kamme āyūhite samacattālīsa cittāni uppajjanti. Aggahitaggahaṇena pana cakkhudvāre aṭṭha, sotaviññāṇādīni cattārīti, dvādasa honti. Tattha ‘mūlabhavaṅgatā’‘āgantukabhavaṅgatā’‘ambopamaniyāmakathā’ ca vuttanayeneva veditabbā.

再者，通过所缘转换受，在善的四种、不善的四种、唯作的四种，这十二种舍俱心中的任何一种速行终了时，舍俱三因无行果报心与二因无行果报心亦作为彼所缘而生起。如是，于彼眼门，有舍俱推度心，以及此二种彼所缘心，如是成为三种可计数的心。此三者与前述五种，共为八种。于耳门等处亦各有八种，如是以一思造作业时，共生起四十心。再者，以未取为取，于眼门有八种，耳识等有四种，如是共有十二种。于此，“根本有分性”、“客有分性”与“芒果譬喻决定说”，应如前述之理而了知。

Somanassasahagatatihetukasasaṅkhārikakusalacittena kamme āyūhitepi upekkhāsahagatatihetukaasaṅkhārikasasaṅkhārikehi kamme āyūhitepi eseva nayo. Tattha yantopamāpi ettha pākatikā eva. Ettāvatā tihetukakammena tihetukapaṭisandhi hotīti vāro kathito. Tihetukakammena duhetukapaṭisandhi hotīti vāro pana paṭicchanno hutvā gato.

以喜俱三因有行善心造作业时，以及以舍俱三因无行与有行善心造作业时，其理亦同。于此，机关譬喻亦自然适用。至此，“由三因业有三因结生”一节已说。然而，“由三因业有二因结生”一节则被隐藏而略过。

Idāni duhetukakammena duhetukapaṭisandhikathā hoti. Somanassasahagataduhetukaasaṅkhārikacittena hi kamme āyūhite tādiseneva vipākacittena gahitapaṭisandhikassa vuḍḍhippattassa cakkhudvāre iṭṭhārammaṇe āpāthagate heṭṭhā vuttanayeneva tayo moghavārā honti. Duhetukassa pana javanakiriyā natthi. Tasmā kusalato cattāri somanassasahagatāni, akusalato cattārīti imesaṃ aṭṭhannaṃ aññatarena javitapariyosāne duhetukameva somanassasahagataasaṅkhārikaṃ tadārammaṇaṃ hoti. Evamassa cakkhuviññāṇādīni tīṇi, idañca tadārammaṇanti, cattāri gaṇanūpagacittāni honti. ‘Iṭṭhamajjhattārammaṇe’ pana kusalato upekkhāsahagatānaṃ catunnaṃ, akusalato catunnanti, aṭṭhannaṃ aññatarena javitapariyosāne duhetukameva upekkhāsahagataṃ asaṅkhārikaṃ tadārammaṇaṃ hoti. Evamassa upekkhāsahagatasantīraṇaṃ, idañca tadārammaṇanti, dve gaṇanūpagacittāni honti. Tāni purimehi catūhi saddhiṃ cha. Sotadvārādīsupi cha chāti ekāya cetanāya kamme āyūhite samatiṃsa cittāni uppajjanti. Aggahitaggahaṇena pana cakkhudvāre cha, sotaviññāṇādīni cattārīti dasa honti. Ambopamaniyāmakathā pākatikā eva. Yantopamā idha na labbhatīti vuttaṃ.

现在是“由二因业(duhetukakamma)而有二因结生(duhetukapaṭisandhi)”之论。诚然，当以喜俱二因无行心(somanassasahagataduhetukaasaṅkhārikacitta)造作业时，对于以同类果报心(vipākacitta)结生并已成长者，当可喜所缘(iṭṭhārammaṇa)在眼门(cakkhudvāra)出现时，如前所述，有三次无效速行(moghavāra)发生。然而，二因者没有唯作速行(javanakiriyā)。因此，从善法而言有四种喜俱心，从不善法而言有四种，于这八种心的任何一种速行终了时，只有喜俱二因无行心作为彼所缘(tadārammaṇa)而生起。如是，对此人而言，有眼识(cakkhuviññāṇa)等三种心，以及此彼所缘心，共为四种可计之心(gaṇanūpagacitta)。然而，在“可喜中等所缘(iṭṭhamajjhattārammaṇa)”，从善法而言有四种舍俱心，从不善法而言有四种，于这八种心的任何一种速行终了时，只有舍俱二因无行心作为彼所缘而生起。如是，对此人而言，有舍俱推度心(upekkhāsahagatasantīraṇa)，以及此彼所缘心，共为二种可计之心。它们与前面的四种合为六种。在耳门(sotadvāra)等处也各有六种，如是以一思(cetanā)造作业时，共生起三十心。然而，以取未取而言，在眼门有六种，耳识(sotaviññāṇa)等有四种，共为十种。芒果譬喻(Ambopama)与决定说(niyāmakathā)自然如常。据说，机关譬喻(Yantopama)于此不可得。

Somanassasahagataduhetukasasaṅkhārikakusalacittena [Pg.325] kamme āyūhitepi upekkhāsahagataduhetukaasaṅkhārikasasaṅkhārikehi kamme āyūhitepi eseva nayo. Ettāvatā duhetukakammena duhetukapaṭisandhi hotīti vāro kathito.

当以喜俱二因有行善心(Somanassasahagataduhetukasasaṅkhārikakusalacitta)造作业时，以及当以舍俱二因无行与有行心(upekkhāsahagataduhetukaasaṅkhārika/sasaṅkhārika)造作业时，其理亦同。至此，“由二因业而有二因结生”一节已说。

Ahetukapaṭisandhi hotīti vāro pana evaṃ veditabbo – kusalato catūhi ñāṇavippayuttehi kamme āyūhite, kusalavipākāhetukamanoviññāṇadhātuyā upekkhāsahagatāya paṭisandhiyā gahitāya, kammasadisā paṭisandhīti na vattabbā. Ito paṭṭhāya heṭṭhā vuttanayeneva kathetvā iṭṭhepi iṭṭhamajjhattepi cittappavatti veditabbā. Imassa hi therassa vāde piṇḍajavanaṃ javati. Sesā idaṃ pana javanaṃ kusalatthāya vā akusalatthāya vā ko niyāmetītiādikathā sabbā heṭṭhā vuttanayeneva veditabbāti. Ettāvatā moravāpīvāsīmahādattattheravāde dvādasakamaggo niṭṭhito saddhiṃ dasakamaggena ceva ahetukaṭṭhakena ca.

“有无因结生”一节，应如是了知：由四种智不相应善业造作业后，以舍俱的善果无因意识界结生时，不应说“结生与业相似”。自此以下，应依前述方法而说，亦应了知于可爱(iṭṭha)及中等可爱(iṭṭhamajjhatta)所缘中心识的生起。于此长老之论中，生起集合速行(piṇḍajavana)。其余如“此速行是为善或为不善而被限定吗？”等一切论述，皆应依前述方法了知。至此，于孔雀池住者摩诃达多(Moravāpīvāsī Mahādatta)长老之论中，十二法门(dvādasakamagga)连同十法门(dasakamagga)及无因八法(ahetukaṭṭhaka)，已终。

Idāni mahādhammarakkhitattheravāde dasakamaggakathā hoti. Tattha sāketapañhaussadakittanāni pākatikāneva. Hetukittane pana ayaṃ viseso. Tihetukakammaṃ tihetukavipākampi duhetukavipākampi ahetukavipākampi deti. Duhetukakammaṃ tihetukameva na deti, itaraṃ deti. Tihetukakammena paṭisandhi tihetukāva hoti; duhetukāhetukā na hoti. Duhetukakammena duhetukāhetukā hoti, tihetukā na hoti. Asaṅkhārikakammaṃ vipākaṃ asaṅkhārikameva deti, no sasaṅkhārikaṃ. Sasaṅkhārikampi sasaṅkhārikameva deti, no asaṅkhārikaṃ. Ārammaṇena vedanā parivattetabbā. Javanaṃ piṇḍajavanameva javati. Ādito paṭṭhāya cittāni kathetabbāni.

今于大法护(Mahādhammarakkhita)长老之论中，有十法门(dasakamagga)之说。其中，娑枳多(Sāketa)问与增盛之说，与前相同。然于因之论述中，有此差别：三因业(tihetukakamma)能生三因果(tihetukavipāka)、二因果(duhetukavipāka)及无因果(ahetukavipāka)。二因业不生三因果，能生其他果。由三因业，结生必是三因，非二因或无因。由二因业，结生则是二因或无因，非三因。无行业(asaṅkhārikakamma)唯生无行果，不生有行果；有行业(sasaṅkhārikakamma)亦唯生有行果，不生无行果。受应随所缘而转变。速行唯是集合速行(piṇḍajavana)生起。应从始宣说诸心。

Tatrāyaṃ kathā – eko paṭhamakusalacittena kammaṃ āyūhati, paṭhamavipākacitteneva paṭisandhiṃ gaṇhāti. Ayaṃ kammasadisā paṭisandhi. Tassa vuḍḍhippattassa cakkhudvāre ‘iṭṭhārammaṇe’ āpāthagate vuttanayeneva tayo moghavārā honti. Athassa heṭṭhā vuttānaṃ terasannaṃ somanassasahagatajavanānaṃ aññatarena javitapariyosāne paṭhamavipākacittameva tadārammaṇaṃ [Pg.326] hoti. Taṃ ‘mūlabhavaṅgaṃ’ ‘tadārammaṇa’nti dve nāmāni labhati. Evamassa cakkhuviññāṇādīni tīṇi, idañca tadārammaṇanti, cattāri gaṇanūpagacittāni honti. ‘Iṭṭhamajjhattārammaṇe’ heṭṭhā vuttānaṃyeva dvādasannaṃ upekkhāsahagatajavanānaṃ aññatarena javitapariyosāne upekkhāsahagataṃ tihetukaṃ asaṅkhārikacittaṃ tadārammaṇatāya pavattati. Taṃ ‘āgantukabhavaṅgaṃ’‘tadārammaṇa’nti dve nāmāni labhati. Evamassa upekkhāsahagatasantīraṇaṃ idañca tadārammaṇanti dve gaṇanūpagacittāni. Tāni purimehi catūhi saddhiṃ cha honti. Evaṃ ekāya cetanāya kamme āyūhite pañcasu dvāresu samatiṃsa cittāni uppajjanti. Aggahitaggahaṇena pana cakkhudvāre cha, sotaviññāṇādīni cattārīti dasa honti. Ambopamaniyāmakathā pākatikāyeva.

于此，解说如下：有人以初善心造业，即以初异熟心结生。此为“与业相应的结生”(kammasadisā paṭisandhi)。彼人成长后，于眼门有可爱所缘现前时，如前所述，有三次空转心路过程(moghavārā)。其后，于前述十三种喜俱速行心中，以任何一种速行结束后，初异熟心即成为彼所缘。此心获得“根本有分”(mūlabhavaṅgaṃ)与“彼所缘”二名。如是，彼人之眼识等三心，及此彼所缘，共有四种可计数的心。于中等可爱所缘，于前述十二种舍俱速行心中，以任何一种速行结束后，舍俱三因无行心作为彼所缘而转起。此心获得“客有分”(āgantukabhavaṅgaṃ)与“彼所缘”二名。如是，彼人之舍俱推度心，及此彼所缘，共有二种可计数的心。此二种与前四种相合，共有六种心。如是，以一思造业时，于五门中生起三十种心。然而，以未取为取(aggahitaggahaṇena)，则眼门有六种心，耳识等有四种心，共有十种心。芒果譬喻与决定说如其本来。

Dutiyatatiyacatutthakusalacittehi kamme āyūhitepi ettakāneva vipākacittāni honti. Catūhi upekkhāsahagatacittehi āyūhitepi eseva nayo. Idha pana paṭhamaṃ iṭṭhamajjhattārammaṇaṃ dassetabbaṃ. Pacchā iṭṭhārammaṇena vedanā parivattetabbā. Ambopamaniyāmakathā pākatikā eva. Yantopamā na labbhati. ‘Kusalato pana catunnaṃ ñāṇavippayuttānaṃ aññatarena kamme āyūhite’ti ito paṭṭhāya sabbaṃ vitthāretvā ahetukaṭṭhakaṃ kathetabbaṃ. Ettāvatā mahādhammarakkhitattheravāde dasakamaggo niṭṭhito hoti, saddhiṃ ahetukaṭṭhakenāti.

以第二、第三、第四善心造业时，异熟心亦仅有此数。以四种舍俱心造业时，方法亦同。于此，应先展示中等可爱所缘，其后以可爱所缘转换感受。芒果譬喻与定则之说是原本就有的。机械譬喻则不可得。从“然而，由四种与智不相应的善心中之任何一种造业”开始，应详细解说无因八法。至此，在大法护(Mahādhammarakkhita)上座的论义中，十法门连同无因八法终。

Imesaṃ pana tiṇṇaṃ therānaṃ katarassa vādo gahetabboti? Na kassaci ekaṃsena. Sabbesaṃ pana vādesu yuttaṃ gahetabbaṃ. Paṭhamavādasmiñhi sasaṅkhārāsaṅkhāravidhānaṃ paccayabhedato adhippetaṃ. Tenettha, asaṅkhārikakusalassa dubbalapaccayehi uppannaṃ sasaṅkhārikavipākaṃ, sasaṅkhārikakusalassa balavapaccayehi uppannaṃ asaṅkhārikavipākañca gahetvā, labbhamānānipi kiriyajavanāni pahāya, kusalajavanena tadārammaṇaṃ ārammaṇena ca vedanaṃ niyāmetvā, sekkhaputhujjanavasena soḷasakamaggo kathito. Yaṃ panettha akusalajavanāvasāne ahetukavipākameva tadārammaṇaṃ dassitaṃ, taṃ itaresu na dassitameva. Tasmā taṃ tattha tesu vuttaṃ sahetukavipākañca, etthāpi sabbamidaṃ labbhateva. Tatrāyaṃ nayo – yadā hi kusalajavanānaṃ antarantarā akusalaṃ javati, tadā kusalāvasāne āciṇṇasadisameva, akusalāvasāne [Pg.327] sahetukaṃ tadārammaṇaṃ yuttaṃ. Yadā nirantaraṃ akusalameva tadā ahetukaṃ. Evaṃ tāva paṭhamavāde yuttaṃ gahetabbaṃ.

然而，于此三位上座中，应取谁的论义呢？不应偏取任何一方，而应于所有论义中，择取其合理者。于第一论中，有行与无行之规定(sasaṅkhārāsaṅkhāravidhānaṃ)是依缘的差别而意指的。是故，于此，取无行善(asaṅkhārikakusala)由弱缘生起有行异熟(sasaṅkhārikavipāka)，及有行善(sasaṅkhārikakusala)由强缘生起无行异熟(asaṅkhārikavipāka)，并舍弃可得的唯作速行，以善速行规定彼所缘，并以所缘规定感受，依有学与凡夫而说十六法门。此处所示，于不善速行之后仅有无因异熟为彼所缘，此点于其他论义中未曾显示。是故，那第一论中的彼所缘，以及其他论中所说的有因异熟彼所缘，这一切在此论中也都是可得的。此中之理如下：当善速行之间插入不善速行时，于善速行之后，（彼所缘）则如其惯习；于不善速行之后，有因彼所缘是合理的。当不善速行相续不断时，则彼所缘是无因的。如是，于第一论中，应取其合理之处。

Dutiyavāde pana kusalato sasaṅkhārāsaṅkhāravidhānaṃ adhippetaṃ. Tenettha asaṅkhārikakusalassa asaṅkhārikameva vipākaṃ, sasaṅkhārikakusalassa ca sasaṅkhārikameva gahetvā, javanena tadārammaṇaniyāmaṃ akatvā, sabbesampi sekkhāsekkhaputhujjanānaṃ uppattiraho piṇḍajavanavaseneva dvādasakamaggo kathito. Tihetukajavanāvasāne panettha tihetukaṃ tadārammaṇaṃ yuttaṃ. Duhetukajavanāvasāne duhetukaṃ, ahetukajavanāvasāne ahetukaṃ bhājetvā pana na vuttaṃ. Evaṃ dutiyavāde yuttaṃ gahetabbaṃ.

于第二说中，则意指依善而立有行与无行之规定。是故，于此，取无行善之异熟为无行，有行善之异熟为有行，不作速行规定彼所缘，而是仅依适合一切有学、无学与凡夫生起的聚合速行之力，而说十二道。于此，三因速行之末，三因彼所缘是适合的；二因速行之末，（适合的是）二因（彼所缘）；无因速行之末，（适合的是）无因（彼所缘），然未分别而说。如是，于第二说中，应取适合者。

Tatiyavādepi kusalatova asaṅkhārasasaṅkhāravidhānaṃ adhippetaṃ. ‘Tihetukakammaṃ tihetukavipākampi duhetukavipākampi ahetukavipākampi detī’ti pana vacanato asaṅkhārikatihetukapaṭisandhikassa asaṅkhārikaduhetukenapi tadārammaṇena bhavitabbaṃ. Taṃ adassetvā hetusadisameva tadārammaṇaṃ dassitaṃ. Taṃ purimāya hetukittanaladdhiyā na yujjati. Kevalaṃ dasakamaggavibhāvanatthameva vuttaṃ. Itarampi pana labbhateva. Evaṃ tatiyavādepi yuttaṃ gahetabbaṃ. Ayañca sabbāpi paṭisandhijanakasseva kammassa vipākaṃ sandhāya tadārammaṇakathā. ‘Sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’ti (paṭṭhā. 3.1.102) vacanato pana nānākammena ahetukapaṭisandhikassāpi sahetukavipākaṃ tadārammaṇaṃ uppajjati. Tassa uppattividhānaṃ mahāpakaraṇe āvi bhavissatīti.

于第三说中，也意指依善而立无行与有行之规定。然根据“三因业能生三因异熟、二因异熟及无因异熟”之说，无行三因结生者也应有无行二因的彼所缘。但此说未显示此点，仅显示了与因相似的彼所缘。这与前述关于因的论说不相符。这仅为辨明十道而说。然其余情况亦是可得的。如是，于第三说中，亦应取其适合者。并且，此一切彼所缘之论，皆是针对能生结生之业的异熟而言。然根据“有因有分是无因有分的无间缘”（《发趣论》3.1.102）之说，由种种业，无因结生者亦能生起有因异熟的彼所缘。其生起之规定，将于《大论》(Mahāpakaraṇa)中明示。

Kāmāvacarakusalavipākakathā niṭṭhitā.

欲界善异熟之论终。

Rūpāvacarārūpāvacaravipākakathā

色界与无色界异熟之论

499. Idāni rūpāvacarādivipākaṃ dassetuṃ puna katame dhammā abyākatātiādi āraddhaṃ. Tattha yasmā kāmāvacaravipākaṃ attano kusalena sadisampi hoti, asadisampi, tasmā na taṃ kusalānugatikaṃ katvā bhājitaṃ. Rūpāvacarārūpāvacaravipākaṃ pana yathā hatthiassapabbatādīnaṃ chāyā hatthiādisadisāva honti, tathā attano kusalasadisameva hotīti kusalānugatikaṃ katvā bhājitaṃ. Kāmāvacarakammañca yadā kadāci [Pg.328] vipākaṃ deti, rūpāvacarārūpāvacaraṃ pana anantarāyena, dutiyasmiṃyeva attabhāve, vipākaṃ detītipi kusalānugatikameva katvā bhājitaṃ. Sesaṃ kusale vuttanayeneva veditabbaṃ. Ayaṃ pana viseso – paṭipadādibhedo ca hīnapaṇītamajjhimabhāvo ca etesu jhānāgamanato veditabbo. Chandādīnaṃ pana aññataraṃ dhuraṃ katvā anuppādanīyattā niradhipatikāneva etānīti.

499. 如今，为开示色界与无色界异熟，复说“云何为无记法”等。于此，由于欲界异熟有时与其自身的善法相似，有时不相似，是故不依随善法而作分别。而色界与无色界异熟，犹如象、马、山等之影必与象等相似，同样地，其亦必与自身的善法相似，是故依随善法而作分别。又，欲界业于某个时候才生异熟，而色界与无色界业，若无障碍，则必于第二有中生起异熟，是故亦依随善法而作分别。其余部分应如善法中所说之理而知。然此中有差别：于此等法中，行道(paṭipadā)等的差别，以及下、中、上的状态，应依其禅那之所从而得知。又，由于此等（异熟心）不是通过以欲(chanda)等中之任一为首而生起的，故皆无增上(adhipati)。

Rūpāvacarārūpāvacaravipākakathā niṭṭhitā.

色界与无色界异熟之论终。

Lokuttaravipākakathā

出世间异熟论

505. Lokuttaravipākampi kusalasadisattā kusalānugatikameva katvā bhājitaṃ. Yasmā pana tebhūmakakusalaṃ cutipaṭisandhivasena vaṭṭaṃ ācināti vaḍḍheti, tasmā tattha katattā upacitattāti vuttaṃ. Lokuttaraṃ pana tena ācitampi apacināti, sayampi cutipaṭisandhivasena na ācināti, tenettha ‘katattā upacitattā’ti avatvā katattā bhāvitattāti vuttaṃ.

505. 出世间异熟亦因与善法相似，而依随善法作分别。又，由于三界善以死与结生之力积集并增长轮回，是故于彼处说为“已作业，已积集业”。而出世间法能减损由彼所积集者，其自身亦不以死与结生之力积集，是故于此处，不说“已作业，已积集业”，而说“已作业，已修习业”。

Suññatantiādīsu ‘maggo’ tāva ‘āgamanato saguṇato ārammaṇatoti tīhi kāraṇehi nāmaṃ labhatī’ti, idaṃ heṭṭhā kusalādhikāre vitthāritaṃ. Tattha suttantikapariyāyena saguṇatopi ārammaṇatopi nāmaṃ labhati. Pariyāyadesanā hesā. Abhidhammakathā pana nippariyāyadesanā. Tasmā idha saguṇato vā ārammaṇato vā nāmaṃ na labhati, āgamanatova labhati. Āgamanameva hi dhuraṃ. Taṃ duvidhaṃ hoti – vipassanāgamanaṃ maggāgamananti.

在“空”(suññata)等词中，“道”(magga)首先“因其来处、因其自性、因其所缘这三种原因而得名”，此点已在前面的善法篇中详述。于此，依照经教法门(suttantikapariyāya)，道也因其自性与所缘而得名。此为不了义说(pariyāyadesanā)。而阿毗达摩(abhidhamma)之论乃了义说(nippariyāyadesanā)。因此，于此道不因其自性或所缘而得名，仅因其来处而得名。来处实为首要。此有两种：观(vipassanā)之来处与道之来处。

Tattha maggassa āgataṭṭhāne vipassanāgamanaṃ dhuraṃ, phalassa āgataṭṭhāne maggāgamanaṃ dhuranti, idampi heṭṭhā vuttameva. Tesu idaṃ phalassa āgataṭṭhānaṃ, tasmā idha maggāgamanaṃ dhuranti veditabbaṃ. So panesa maggo āgamanato ‘suññata’nti nāmaṃ labhitvā saguṇato ca ārammaṇato ca ‘animitto’‘appaṇihito’tipi vuccati. Tasmā sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa tīṇi nāmāni deti. Kathaṃ? Ayañhi suddhāgamanavaseneva laddhanāmo ‘suññatamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘suññata’nti nāmaṃ akāsi. ‘Suññataanimittamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘animitta’nti nāmaṃ akāsi. ‘Suññataappaṇihitamaggo’ sayaṃ āgamanīyaṭṭhāne [Pg.329] ṭhatvā attano phalassa nāmaṃ dadamāno ‘appaṇihita’nti nāmaṃ akāsi. Imāni pana tīṇi nāmāni maggānantare phalacittasmiṃyeva iminā nayena labbhanti, no aparabhāge vaḷañjanakaphalasamāpattiyā. Aparabhāge pana aniccatādīhi tīhi vipassanāhi vipassituṃ sakkoti. Athassa vuṭṭhitavuṭṭhitavipassanāvasena animittaappaṇihitasuññatasaṅkhātāni tīṇi phalāni uppajjanti. Tesaṃ tāneva saṅkhārārammaṇāni. Aniccānupassanādīni ñāṇāni anulomañāṇāni nāma honti.

于此，于道之生起处，观(vipassanā)之来临是首要；于果之生起处，道之来临是首要，此亦已于前述。于此二者中，此处是果之生起处，是故当知此处道之来临是首要。而此道，由其来源（即观）而得名为“空”(suññata)，又由其自性与所缘而亦被称为“无相”(animitta)与“无愿”(appaṇihita)。因此，它自身住于令果生起之处，而赋予其果三个名称。如何？此仅由清净来源而得名之“空道”，自身住于令果生起之处，在赋予其果名称时，便造作了“空”之名。“空无相道”自身住于令果生起之处，在赋予其果名称时，便造作了“无相”之名。“空无愿道”自身住于令果生起之处，在赋予其果名称时，便造作了“无愿”之名。然而，此三名仅以此理于紧随道后的果心中获得，而非于后分受用之果等至(phalasamāpatti)中获得。于后分，则能以无常等三观而观修。于是，依于导向出离之观，即生起名为无相、无愿、空的三种果。于此情形，那些以诸行为所缘、行无常随观等的智，即被称为随顺智。

Yo cāyaṃ suññatamagge vutto. Appaṇihitamaggepi eseva nayo. Ayampi hi suddhāgamanavasena laddhanāmo ‘appaṇihitamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘appaṇihita’nti nāmaṃ akāsi. ‘Appaṇihitaanimittamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘animitta’nti nāmaṃ akāsi. ‘Appaṇihitasuññatamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘suññata’nti nāmaṃ akāsi. Imānipi tīṇi nāmāni maggānantare phalacittasmiṃyeva iminā nayena labbhanti, na aparabhāge vaḷañjanakaphalasamāpattiyāti. Evaṃ imasmiṃ vipākaniddese kusalacittehi tiguṇāni vipākacittāni veditabbāni.

又，于空道中所说之理，于无愿道(appaṇihitamagga)中亦然。因为此“无愿道”亦是纯粹依道之生起而得名，当其自身住于果之生起处，并给予自果名称时，便造作了“无愿”之名。“无愿无相道”当其自身住于果之生起处，并给予自果名称时，便造作了“无相”之名。“无愿空道”当其自身住于果之生起处，并给予自果名称时，便造作了“空”之名。此三名称，亦仅以此理于道无间之果心中获得，而非于后分所受用之果定中获得。如是，于此异熟之解释(vipākaniddesa)中，当知异熟心为善心之三倍。

Yathā pana tebhūmakakusalāni attano vipākaṃ adhipatiṃ labhāpetuṃ na sakkonti, na evaṃ lokuttarakusalāni. Kasmā? Tebhūmakakusalānañhi añño āyūhanakālo añño vipaccanakālo. Tena tāni attano vipākaṃ adhipatiṃ labhāpetuṃ na sakkonti. Lokuttarāni pana tāya saddhāya, tasmiṃ vīriye, tāya satiyā, tasmiṃ samādhimhi, tāya paññāya avūpasantāya, apaṇṇakaṃ aviraddhaṃ maggānantarameva vipākaṃ paṭilabhanti, tena attano vipākaṃ adhipatiṃ labhāpetuṃ sakkonti.

又，犹如三界善(tebhūmakakusala)不能使其异熟获得增上，出世间善(lokuttarakusala)则非如是。何以故？因为三界善的造作之时与成熟之时相异，是故彼等不能使其异熟获得增上。而出世间善，则因彼信、彼精进、彼念、彼定、彼慧尚未平息，故能确定无误地于道无间获得异熟，是故能够使其异熟获得增上。

Yathā hi parittakassa aggino gataṭṭhāne aggismiṃ nibbutamatteyeva uṇhākāro nibbāyitvā kiñci na hoti, mahantaṃ pana ādittaṃ aggikkhandhaṃ nibbāpetvā [Pg.330] gomayaparibhaṇḍe katepi uṇhākāro avūpasantova hoti, evameva tebhūmakakusale añño kammakkhaṇo añño vipākakkhaṇo parittaaggiṭṭhāne uṇhabhāvanibbutakālo viya hoti. Tasmā taṃ attano vipākaṃ adhipatiṃ labhāpetuṃ na sakkoti. Lokuttare pana tāya saddhāya…pe… tāya paññāya avūpasantāya, maggānantarameva phalaṃ uppajjati, tasmā taṃ attano vipākaṃ adhipatiṃ labhāpetīti veditabbaṃ. Tenāhu porāṇā – ‘vipāke adhipati natthi ṭhapetvā lokuttara’nti.

譬如小火，于其已燃之处，火焰方灭，热相即已消散，荡然无存；而于熊熊大火堆，即使熄灭后涂上牛粪，热相亦未平息。同样地，于三界善法，业刹那与果报刹那相异，犹如小火之处热相消散之时。因此，它不能使其果报获得增上。而出世间法，以彼信……乃至……以彼慧之未平息，于道之后立即生果，因此当知它能使其果报获得增上。是故古人云：“于果报中无增上，除出世间法外。”

555. Catutthaphalaniddese aññātāvindriyanti aññātāvino catūsu saccesu niṭṭhitañāṇakiccassa indriyaṃ, aññātāvīnaṃ vā catūsu saccesu niṭṭhitakiccānaṃ cattāri saccāni ñatvā paṭivijjhitvā ṭhitānaṃ dhammānaṃ abbhantare indaṭṭhasādhanena indriyaṃ. Niddesavārepissa aññātāvīnanti ājānitvā ṭhitānaṃ. Dhammānanti sampayuttadhammānaṃ abbhantare. Aññāti ājānanā, paññā pajānanātiādīni vuttatthāneva. Maggaṅgaṃ maggapariyāpannanti phalamaggassa aṅgaṃ, phalamagge ca pariyāpannanti attho.

555. 于第四果的解释中，“具知根”(aññātāvindriya)者，乃于四谛，智所作事已终之具知者的根；或于四谛，所作事已终、已知已通达四谛而住者，于其诸相应法之阿邦答勒(abbhantara)中，以成就统理之义而为根。于其解释章中，“具知者”，即已了知而住者。“诸法”者，即于诸相应法之阿邦答勒中。“知”即了知，“慧”即遍知等，其义已如前说。“道分属于道”，义即是果道之分，且亦包含于果道中。

Apicettha idaṃ pakiṇṇakaṃ – ekaṃ indriyaṃ ekaṃ ṭhānaṃ gacchati, ekaṃ cha ṭhānāni gacchati, ekaṃ ekaṃ ṭhānaṃ gacchati. Ekañhi ‘anaññātaññassāmītindriyaṃ’ ekaṃ ṭhānaṃ gacchati sotāpattimaggaṃ. Ekaṃ ‘aññindriyaṃ’ heṭṭhā tīṇi phalāni, upari tayo maggeti cha ṭhānāni gacchati. Ekaṃ ‘aññātāvindriyaṃ’ ekaṃ ṭhānaṃ gacchati arahattaphalaṃ. Sabbesupi maggaphalesu atthato aṭṭha aṭṭha indriyānīti catusaṭṭhi lokuttarindriyāni kathitāni. Pāḷito pana nava nava katvā dvāsattati honti. Magge maggaṅganti vuttaṃ. Phalepi maggaṅgaṃ. Magge bojjhaṅgoti vutto phalepi bojjhaṅgo. Maggakkhaṇe ārati viratīti vuttā phalakkhaṇepi ārati viratīti. Tattha maggo maggabhāveneva maggo, phalaṃ pana maggaṃ upādāya maggo nāma; phalaṅgaṃ phalapariyāpannanti vattumpi vaṭṭati. Magge bujjhanakassa aṅgoti sambojjhaṅgo, phale buddhassa aṅgoti sambojjhaṅgo. Magge āramaṇaviramaṇavaseneva ārati virati. Phale pana ārativirativasenāti.

于此复有杂说：一根至一处，一根至六处，一根至一处。一“未知当知根”(anaññātaññassāmītindriya)至一处，即预流道。一“已知根”(aññindriya)，下方三果，上方三道，至此六处。一“具知根”(aññātāvindriya)至一处，即阿罗汉果。于所有道与果中，依义理各有八根，故说有六十四出世间根。然依巴利，则各作九根，成七十二根。于道中说为道分，于果中亦说为道分。于道中说为觉支，于果中亦说为觉支。于道刹那说为止息、远离，于果刹那亦说为止息、远离。于此，道仅以其为道之故而是道；果则依于道而名为道，亦可说为“果分，摄属于果”。于道中，是觉悟者之分，故为觉支；于果中，是已觉者之分，故为觉支。于道中，仅以止息、远离恶行故，名为止息、远离；于果中，则以已止息、已远离恶行故，亦名为止息、远离。

Lokuttaravipākakathā niṭṭhitā.

出世间果报论终。

Akusalavipākakathā

不善异熟说

556. Ito [Pg.331] parāni akusalavipākāni – pañca cakkhusotaghānajivhākāyaviññāṇāni, ekā manodhātu, ekā manoviññāṇadhātūti imāni satta cittāni – pāḷito ca atthato ca heṭṭhā vuttehi tādiseheva kusalavipākacittehi sadisāni.

556. 此后为不善异熟：即五种眼识、耳识、鼻识、舌识、身识，一种意界，以及一种意识界——此七种心，无论依巴利或依义理，皆与前面所说之同类善异熟心相似。

Kevalañhi tāni kusalakammapaccayāni imāni akusalakammapaccayāni. Tāni ca iṭṭhaiṭṭhamajjhattesu ārammaṇesu vattanti, imāni aniṭṭhaaniṭṭhamajjhattesu. Tattha ca sukhasahagataṃ kāyaviññāṇaṃ, idha dukkhasahagataṃ. Tattha ca upekkhāsahagatā manoviññāṇadhātu manussesu jaccandhādīnaṃ paṭisandhiṃ ādiṃ katvā pañcasu ṭhānesu vipaccati. Idha pana ekādasavidhenāpi akusalacittena kamme āyūhite kammakammanimittagatinimittesu aññataraṃ ārammaṇaṃ katvā catūsu apāyesu paṭisandhi hutvā vipaccati; dutiyavārato paṭṭhāya yāvatāyukaṃ bhavaṅgaṃ hutvā, aniṭṭhaaniṭṭhamajjhattārammaṇāya pañcaviññāṇavīthiyā santīraṇaṃ hutvā, balavārammaṇe chasu dvāresu tadārammaṇaṃ hutvā, maraṇakāle cuti hutvāti, evaṃ pañcasu eva ṭhānesu vipaccatīti.

诚然，彼等仅以善业为缘，此等仅以不善业为缘。彼等于悦意及中等悦意所缘中转起，此等于不悦意及中等不悦意所缘中转起。于彼是与乐俱生之身识，于此是与苦俱生之身识。于彼，与舍俱生之意识界(manoviññāṇadhātu)，在人趣中以天生盲者等之结生(paṭisandhi)为始，于五处成熟。于此，则由十一种不善心造作业时，于业、业相(kammanimitta)或趣相(gatinimitta)中取其一为所缘，于四恶趣中成为结生而成熟；从第二心时起，于寿期内成为有分(bhavaṅga)；于五识路中，对不悦意及中等不悦意所缘，成为审察(santīraṇa)；于强所缘，在六门中成为彼所缘(tadārammaṇa)；于临死时，成为死心(cuti)。如是，亦仅于五处成熟。

Akusalavipākakathā niṭṭhitā.

不善异熟之说终。

Kiriyābyākatavaṇṇanā

唯作无记释义

Manodhātucittaṃ

意界心

566. Idāni kiriyābyākataṃ bhājetvā dassetuṃ puna katame dhammā abyākatātiādi āraddhaṃ. Tattha kiriyāti karaṇamattaṃ. Sabbesuyeva hi kiriyacittesu yaṃ javanabhāvaṃ appattaṃ taṃ vātapupphaṃ viya. Yaṃ javanabhāvappattaṃ taṃ chinnamūlakarukkhapupphaṃ viya aphalaṃ hoti, taṃtaṃ kiccasādhanavasena pavattattā pana karaṇamattameva hoti. Tasmā kiriyāti vuttaṃ. Nevakusalānākusalātiādīsu kusalamūlasaṅkhātassa kusalahetuno abhāvā ‘nevakusalā’; akusalamūlasaṅkhātassa akusalahetuno abhāvā ‘nevaakusalā’; yonisomanasikāraayonisomanasikārasaṅkhātānampi [Pg.332] kusalākusalapaccayānaṃ abhāvā ‘nevakusalānākusalā’. Kusalākusalasaṅkhātassa janakahetuno abhāvā nevakammavipākā.

566. 现在为了分别解说唯作无记，再次开始“哪些法是无记”等。其中，“唯作(kiriyā)”仅是行为。在一切唯作心中，未达到速行(javana)状态的，犹如风中之花；已达到速行状态的，如断根树之花般无果。因其仅为完成各自功能而转起，故仅是行为，因此称为“唯作”。在“非善非不善”等中，由于不存在称为善根的善因，故为“非善”；由于不存在称为不善根的不善因，故为“非不善”；由于也不存在称为如理作意(yonisomanasikāra)与不如理作意(ayoniso manasikāra)的善与不善之缘，故为“非善非不善”。由于不存在称为善与不善的能生之因，故非业异熟。

Idhāpi cittassekaggatāniddese pavattiṭṭhitimattameva labbhati. Dve pañcaviññāṇāni, tisso manodhātuyo, tisso manoviññāṇadhātuyo, vicikicchāsahagatanti imesu sattarasasu cittesu dubbalattā saṇṭhiti avaṭṭhitiādīni na labbhanti. Sesaṃ sabbaṃ vipākamanodhātuniddese vuttanayeneva veditabbaṃ, aññatra uppattiṭṭhānā. Tañhi cittaṃ pañcaviññāṇānantaraṃ uppajjati. Idaṃ pana pañcadvāre vaḷañjanakappavattikāle sabbesaṃ pure uppajjati. Kathaṃ? Cakkhudvāre tāva iṭṭhaiṭṭhamajjhattaaniṭṭhaaniṭṭhamajjhattesu rūpārammaṇesu yena kenaci pasāde ghaṭṭite taṃ ārammaṇaṃ gahetvā āvajjanavasena purecārikaṃ hutvā bhavaṅgaṃ āvaṭṭayamānaṃ uppajjati. Sotadvārādīsupi eseva nayoti.

在此心一境性的解释中，亦仅得转起与住立而已。于两种五识（共十识）、三种意界、三种意识界及疑相应心——于此十七心中，因其力弱，故不得安住、稳固等。除生起之处外，其余一切皆应如异熟意界解释中所说之理了知。诚然，彼心（异熟意界）于五识之后生起，而此心（五门转向心）则于五门发生作用时，先于一切（心路心）而生起。云何？譬如于眼门，于悦意、中悦意、不悦意、中不悦意之色所缘中，任何一者撞击净色时，此心即缘取彼所缘，作为转向而先行，中断有分而生起。于耳门等，理亦如是。

Kiriyamanodhātucittaṃ niṭṭhitaṃ.

唯作意界心终。

Kiriyamanoviññāṇadhātucittāni

唯作意识界诸心的解释

568. Manoviññāṇadhātu uppannā hoti…pe… somanassasahagatāti, idaṃ cittaṃ aññesaṃ asādhāraṇaṃ. Khīṇāsavasseva pāṭipuggalikaṃ. Chasu dvāresu labbhati. Cakkhudvāre hi padhānasāruppaṃ ṭhānaṃ disvā khīṇāsavo iminā cittena somanassito hoti. Sotadvāre bhaṇḍabhājanīyaṭṭhānaṃ patvā mahāsaddaṃ katvā luddhaluddhesu gaṇhantesu ‘evarūpā nāma me loluppataṇhā pahīnā’ti iminā cittena somanassito hoti. Ghānadvāre gandhehi vā pupphehi vā cetiyaṃ pūjento iminā cittena somanassito hoti. Jivhādvāre rasasampannaṃ piṇḍapātaṃ laddhā bhājetvā paribhuñjanto ‘sāraṇīyadhammo vata me pūrito’ti iminā cittena somanassito hoti. Kāyadvāre abhisamācārikavattaṃ karonto ‘kāyadvāre me vattaṃ pūrita’nti iminā cittena somanassito hoti. Evaṃ tāva pañcadvāre labbhati.

568. 意识界生起……乃至……与喜相应——此心是其他众生所不共有的，唯属漏尽者个人所有。它于六门中获得。于眼门，漏尽者见到适合精勤之处，便以此心而喜悦。于耳门，到达分发物品之处，听闻喧哗之声，见到贪婪之人争抢，心想：“我这般贪欲确实已被断除”，便以此心而喜悦。于鼻门，以香或花供养支提时，便以此心而喜悦。于舌门，得到美味的食物，分发后受用时，心想：“我已圆满和敬法”，便以此心而喜悦。于身门，行持合宜的行仪时，心想：“我在身门的行持已圆满”，便以此心而喜悦。如是，此心先于五门中获得。

Manodvāre [Pg.333] pana atītānāgatamārabbha uppajjati. Jotipālamāṇava(ma. ni. 2.282 ādayo) magghadevarāja(ma. ni. 2.308 ādayo) kaṇhatāpasādikālasmiñhi (jā. 1.10.11 ādayo) kataṃ kāraṇaṃ āvajjetvā tathāgato sitaṃ pātvākāsi. Taṃ pana pubbenivāsañāṇasabbaññutaññāṇānaṃ kiccaṃ. Tesaṃ pana dvinnaṃ ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ hāsayamānaṃ uppajjati. Anāgate ‘tantissaro mudiṅgassaro paccekabuddho bhavissatī’ti sitaṃ pātvākāsi. Tampi anāgataṃsañāṇasabbaññutaññāṇānaṃ kiccaṃ. Tesaṃ pana dvinna ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ hāsayamānaṃ uppajjati.

又，此心于意门中缘于过去与未来而生起。诚然，如来省思了在光护(Jotipāla)童子、摩伽提婆王(Magghadevarāja)、黑苦行者(Kaṇhatāpasa)等之时所作的因由后，显现了微笑。而那，是宿住随念智与一切知智的作用。又，于彼二智修习圆满时，此心引生喜悦而生起。〔如来〕因见到未来“弹提萨罗(Tantissaro)与目丁伽萨罗(Mudiṅgassaro)将成为独觉佛”而显现微笑。那也是未来分智与一切知智的作用。又，于彼二智修习圆满时，此心引生喜悦而生起。

Niddesavāre panassa sesaahetukacittehi balavataratāya cittekaggatā samādhibalaṃ pāpetvā ṭhapitā. Vīriyampi vīriyabalaṃ pāpetvā. Uddesavāre pana ‘samādhibalaṃ hoti vīriyabalaṃ hotī’ti anāgatattā paripuṇṇena balaṭṭhenetaṃ dvayaṃ balaṃ nāma na hoti. Yasmā pana ‘neva kusalaṃ nākusalaṃ’ tasmā balanti vatvāna ṭhapitaṃ. Yasmā ca na nippariyāyena balaṃ, tasmā saṅgahavārepi ‘dve balāni hontī’ti na vuttaṃ. Sesaṃ sabbaṃ somanassasahagatāhetukamanoviññāṇadhātuniddese vuttanayeneva veditabbaṃ.

再者，于其解释之章，因其比其余无因心更有力，故心一境性被安立为已达定力，精进亦被安立为已达精进力。然于纲目之章，因“有定力，有精进力”之说未出现，故以圆满力之义而言，此二者不名为力。又，因其“非善非不善”，故虽称之为“力”，却未被安立。且因其并非以直接义为力，故于总摄之章中亦未说“有二力”。其余一切，皆应依喜俱无因意识界之解释中所说之理而知。

574. Upekkhāsahagatāti idaṃ cittaṃ tīsu bhavesu sabbesaṃ sacittakasattānaṃ sādhāraṇaṃ, na kassaci sacittakassa nuppajjati nāma. Uppajjamānaṃ pana pañcadvāre voṭṭhabbanaṃ hoti, manodvāre āvajjanaṃ. Cha asādhāraṇañāṇānipi iminā gahitārammaṇameva gaṇhanti. Mahāgajaṃ nāmetaṃ cittaṃ; imassa anārammaṇaṃ nāma natthi. ‘Asabbaññutaññāṇaṃ sabbaññutaññāṇagatikaṃ nāma katama’nti vutte ‘ida’nti vattabbaṃ. Sesamettha purimacitte vuttanayeneva veditabbaṃ. Kevalañhi tattha sappītikattā navaṅgiko saṅkhārakkhandho vibhatto. Idha nippītikattā aṭṭhaṅgiko.

574. “与舍俱生”者：此心于三有中为一切有心众生所共有，无有任何有心众生不生起者。其生起时，于五门为确定，于意门为转向。六不共智亦仅能取此心所取之所缘。此心名为“大象”，于此心无有非其所缘者。若问：“何为非一切知智而有一切知智之性者？”当答：“即此心。”此中其余部分应如前一心所说之理而知。只是于彼处，因与喜俱行，故行蕴被分为九支；于此处，因无喜，故为八支。

Idāni [Pg.334] yāni kusalato aṭṭha mahācittāneva khīṇāsavassa uppajjanatāya kiriyāni jātāni, tasmā tāni kusalaniddese vuttanayeneva veditabbāni.

如今，八种善大心因于漏尽者生起而成为唯作，是故，当依《善法解释》中所说之理而知。

Idha ṭhatvā hasanakacittāni samodhānetabbāni. Kati panetāni hontīti? Vuccate terasa. Puthujjanā hi kusalato catūhi somanassasahagatehi, akusalato catūhīti, aṭṭhahi cittehi hasanti. Sekkhā kusalato catūhi somanassasahagatehi, akusalato dvīhi diṭṭhigatavippayuttehi somanassasahagatehīti, chahi cittehi hasanti. Khīṇāsavā kiriyato pañcahi somanassasahagatehi hasantīti.

于此，当汇集诸微笑心。此等心有几何？曰：有十三种。凡夫实以四种善喜俱心及四种不善喜俱心，共八种心而微笑。有学以四种善喜俱心及二种见不相应之不善喜俱心，共六种心而微笑。漏尽者则以五种唯作喜俱心而微笑。

Rūpāvacarārūpāvacarakiriyaṃ

色界、无色界唯作

577. Rūpāvacarārūpāvacarakiriyaniddesesu diṭṭhadhammasukhavihāranti diṭṭhadhamme, imasmiṃyeva attabhāve, sukhavihāramattaṃ. Tattha khīṇāsavassa puthujjanakāle nibbattitā samāpatti yāva na naṃ samāpajjati tāva kusalāva samāpannakāle kiriyā hoti. Khīṇāsavakāle panassa nibbattitā samāpatti kiriyāva hoti. Sesaṃ sabbaṃ taṃsadisattā kusalaniddese vuttanayeneva veditabbanti.

577. 于色界与无色界唯作之解释中，“现法乐住”者，谓于现法，即于此生中，仅为止于安乐而住。于此，漏尽者于凡夫时期所生起之定，乃至尚未入定时，仍为善；于入定之时，则成唯作。而于其为漏尽者时期所生起之定，则纯为唯作。其余一切，因其与善法相似，皆当依《善法解释》中所说之理而知。

Aṭṭhasāliniyā dhammasaṅgahaaṭṭhakathāya

于《含义阐明》（法集论义注）

Cittuppādakaṇḍakathā niṭṭhitā.

心生品之解释终。

Abyākatapadaṃ pana neva tāva niṭṭhitanti.

然而，无记句尚未终。

Cittuppādakaṇḍavaṇṇanā niṭṭhitā.

心生篇释义终。

2. Rūpakaṇḍo

2. 色篇

Uddesavaṇṇanā

纲要释义

Idāni [Pg.335] rūpakaṇḍaṃ bhājetvā dassetuṃ puna katame dhammā abyākatātiādi āraddhaṃ. Tattha kiñcāpi heṭṭhā cittuppādakaṇḍe vipākābyākatañceva kiriyābyākatañca nissesaṃ katvā bhājitaṃ, rūpābyākatanibbānābyākatāni pana akathitāni, tāni kathetuṃ catubbidhampi abyākataṃ samodhānetvā dassento kusalākusalānaṃ dhammānaṃ vipākātiādimāha. Tattha kusalākusalānanti catubhūmakakusalānañceva akusalānañca. Evaṃ tāva vipākābyākataṃ kusalavipākākusalavipākavasena dvīhi padehi pariyādiyitvā dassitaṃ. Yasmā pana taṃ sabbampi kāmāvacaraṃ vā hoti, rūpāvacarādīsu vā aññataraṃ, tasmā ‘kāmāvacarā’tiādinā nayena tadeva vipākābyākataṃ bhūmantaravasena pariyādiyitvā dassitaṃ. Yasmā pana taṃ vedanākkhandhopi hoti…pe… viññāṇakkhandhopi, tasmā puna sampayuttacatukkhandhavasena pariyādiyitvā dassitaṃ.

现在为分析与阐明色篇，复说“何法为无记”等。于此，虽于前心生篇中，已无余分析异熟无记与唯作无记，然色无记与涅槃无记尚未论及。为说彼等，集合四种无记而阐明时，说“善不善法之异熟”等。于此，“善不善”者，谓四地之善与不善。如是，先以善异熟、不善异熟二词，总摄阐明异熟无记。又因彼全部或为欲界，或为色界等之一，故以“欲界”等理则，依地之差别，总摄阐明彼异熟无记。又因彼亦是受蕴……乃至……亦是识蕴，故复依相应四蕴，总摄阐明之。

Evaṃ vipākābyākataṃ kusalākusalavasena bhūmantaravasena sampayuttakkhandhavasenāti tīhi nayehi pariyādāya dassetvā, puna kiriyābyākataṃ dassento ye ca dhammā kiriyātiādimāha. Tattha ‘kāmāvacarā rūpāvacarā arūpāvacarā vedanākkhandho…pe… viññāṇakkhandho’ti vattabbaṃ bhaveyya. Heṭṭhā pana gahitamevāti nayaṃ dassetvā nissajjitaṃ. Idāni avibhattaṃ dassento sabbañca rūpaṃ asaṅkhatā ca dhātūti āha. Tattha ‘sabbañca rūpa’nti padena pañcavīsati rūpāni channavutirūpakoṭṭhāsā nippadesato gahitāti veditabbā. ‘Asaṅkhatā ca dhātū’ti padena nibbānaṃ nippadesato gahitanti. Ettāvatā ‘abyākatā dhammā’ti padaṃ niṭṭhitaṃ hoti.

如是，以善不善、地之差别、相应蕴此三理则，总摄阐明异熟无记后，复为阐明唯作无记，说“及诸法是唯作”等。于此，本应说“欲界、色界、无色界之受蕴……乃至识蕴”，然因前方已摄，故仅示理则而省略。今为阐明未分别者，说“及一切色与无为界”。于此，当知“及一切色”一词，无余摄取二十五色、九十六色分；“及无为界”一词，则无余摄取涅槃。至此，“无记法”一词终。

584. Tattha katamaṃ sabbaṃ rūpanti idaṃ kasmā gahitaṃ? Heṭṭhā rūpābyākataṃ saṅkhepena kathitaṃ. Idāni taṃ ekakadukatikacatukka…pe… ekādasakavasena vitthārato bhājetvā dassetuṃ idaṃ gahitaṃ. Tassattho – yaṃ vuttaṃ ‘sabbañca rūpaṃ, asaṅkhatā ca dhātū’ti, tasmiṃ padadvaye ‘katamaṃ sabbaṃ rūpaṃ nāma’? Idāni taṃ dassento cattāro ca mahābhūtātiādimāha[Pg.336]. Tattha cattāroti gaṇanaparicchedo. Tena tesaṃ ūnādhikabhāvaṃ nivāreti. ‘Ca’-saddo sampiṇḍanattho. Tena na kevalaṃ ‘cattāro mahābhūtāva’ rūpaṃ, aññampi atthīti ‘upādārūpaṃ’ sampiṇḍeti.

584. 于此，为何提出“什么是所有色”此句？因为前面已简略地宣说了色无记。现在为了以一法、二法……乃至十一法的方式来详细地分别开示它，故提出此句。其义是：于所说的“一切色与无为界”二句中，“什么是一切色”？现在为开示它，而说“四与大种”等。于此，“四”是数量的限定，以此排除了它们的或多或少。“ca”字为总括义，以此总括“所造色”，表明不仅“四大种”是色，亦有其他色存在。

Mahābhūtāti ettha mahantapātubhāvādīhi kāraṇehi mahābhūtatā veditabbā. Etāni hi mahantapātubhāvato, mahābhūtasāmaññato, mahāparihārato, mahāvikārato, mahantabhūtattā cāti imehi kāraṇehi mahābhūtānīti vuccanti. Tattha ‘mahantapātubhāvato’ti, etāni hi anupādinnakasantānepi upādinnakasantānepi mahantāni pātubhūtāni. Tesaṃ anupādinnakasantāne evaṃ mahantapātubhāvatā veditabbā – ekañhi cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasa satasahassāni tīṇi sahassāni cattāri satāni paññāsañca yojanāni. Parikkhepato –

大种：于此，应知其为大种，是由于显现巨大等原因。诚然，它们被称为大种，是由于以下原因：显现巨大、与大鬼神相似、作用巨大、变异巨大，以及是巨大之存在故。其中，“显现巨大”是说，它们无论在无执受的相续中，还是在有执受的相续中，都显现为巨大。在无执受的相续中，其显现巨大应这样理解：一个轮围世界(cakkavāḷaṃ)，其长与宽为一百二十万三千四百五十由旬(yojana)。其周长为：

Sabbaṃ satasahassāni, chattiṃsa parimaṇḍalaṃ;

Dasa ceva sahassāni, aḍḍhuḍḍhāni satāni ca. (pārā. aṭṭha. 1.1;

visuddhi. 1.137);

周长总计三百六十万，复有一万三百五十。

Tattha –

其中：

Duve satasahassāni, cattāri nahutāni ca;

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā. (pārā. aṭṭha. 1.1;

visuddhi. 1.137);

此大地之厚度，计有二十四万。

Tassāyeva sandhārakaṃ –

支撑它的是：

Cattāri satasahassāni, aṭṭheva nahutāni ca;

Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.

水依风而立，其厚四十八万。

Tassāpi sandhārako –

支撑它的又是：

Navasatasahassāni, māluto nabhamuggato;

Saṭṭhi ceva sahassāni, esā lokassa saṇṭhiti.

风升于空中，其厚九十六万由旬；此即世界之构成。

Evaṃ saṇṭhite cettha yojanānaṃ –

世界如此构成，于此由旬中——

Caturāsītisahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, sineru pabbatuttamo.

至上之山须弥山，深入大海八万四千由旬；高出海面亦复如是。

Tato [Pg.337] upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;

Ajjhogāḷhuggatā dibbā, nānāratanacittitā.

其后诸山依次递减一半，其深入与高出亦然；此诸神山为种种宝物所严饰。

Yugandharo īsadharo, karavīko sudassano;

Nemindharo vinatako, assakaṇṇo giri brahā.

持双山、持轴山、担木山、善见山、尼民达罗山、毗那罗山、马耳山，此诸大山。

Ete satta mahāselā, sinerussa samantato;

Mahārājānamāvāsā devayakkhanisevitā.

此七座大山，围绕须弥山；为四大天王所居，天神与夜叉常居此处。

Yojanānaṃ satānucco, himavā pañca pabbato;

Yojanānaṃ sahassāni, tīṇi āyatavitthato;

Caturāsītisahassehi, kūṭehi paṭimaṇḍito.

雪山高五百由旬，长宽各三千由旬，有八万四千山峰庄严。

Tipañcayojanakkhandhaparikkhepā nagavhayā;

Paññāsayojanakkhandhasākhāyāmā samantato.

此树树干周长十五由旬，主枝遍布四周，长五十由旬。

Satayojanavitthiṇṇā, tāvadeva ca uggatā;

Jambū yassānubhāvena, jambudīpo pakāsito. (pārā. aṭṭha. 1.1;

visuddhi. 1.137);

阎浮树(Jambū)广百由旬，其高亦然；瞻部洲(Jambudīpa)之得名，皆因此树之威力。

Yañcetaṃ jambuyā pamāṇaṃ tadeva asurānaṃ cittapāṭaliyā, garuḷānaṃ simbalirukkhassa, aparagoyāne kadambarukkhassa, uttarakurumhi kapparukkhassa, pubbavidehe sirīsassa, tāvatiṃsesu pāricchattakassāti. Tenāhu porāṇā –

阎浮树的大小，亦即阿修罗的吉答巴答离树、金翅鸟的木棉树、西牛货洲的咖丹巴树、北俱卢洲的劫波树、东胜身洲的尸利沙树，以及三十三天中巴瑞恰达树的大小。因此古人说：

Pāṭalī simbalī jambū, devānaṃ pāricchattako;

Kadambo kapparukkho ca, sirīsena bhavati sattamanti.

巴答离树、木棉树、阎浮树，诸天的巴瑞恰达树，咖丹巴树和劫波树，以尸利沙树为第七。

Dveasītisahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, cakkavāḷasiluccayo;

Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhitoti.

轮围山深入大海八万二千由旬；高出海面亦复如是，此山环绕所有世界而立。

Upādinnakasantānepi macchakacchapadevadānavādisarīravasena mahantāneva pātubhūtāni. Vuttañhetaṃ bhagavatā – ‘‘santi, bhikkhave, mahāsamudde yojanasatikāpi attabhāvāti’’ādi.

在有执受的相续中，也通过鱼、龟、天神、檀那婆等身体而显现为巨大。此乃世尊所说：“诸比丘，大海中有百由旬之身”等。

‘Mahābhūtasāmaññato’ti [Pg.338] etāni hi yathā māyākāro amaṇiṃyeva udakaṃ maṇiṃ katvā dasseti, asuvaṇṇaṃyeva leḍḍuṃ suvaṇṇaṃ katvā dasseti, yathā ca sayaṃ neva yakkho na pakkhī samāno yakkhabhāvampi pakkhibhāvampi dasseti, evameva sayaṃ anīlāneva hutvā nīlaṃ upādārūpaṃ dassenti, apītāni… alohitāni… anodātāneva hutvā odātaṃ upādārūpaṃ dassentīti māyākāramahābhūtasāmaññato mahābhūtāni. Yathā ca yakkhādīni mahābhūtāni yaṃ gaṇhanti neva tesaṃ tassa anto na bahiṭhānaṃ upalabbhati, na ca taṃ nissāya na tiṭṭhanti, evameva etānipi neva aññamaññassa anto na bahi ṭhitāni hutvā upalabbhanti, na ca aññamaññaṃ nissāya na tiṭṭhantīti. Acinteyyaṭṭhānatāya yakkhādimahābhūtasāmaññatopi mahābhūtāni.

“与大鬼神相似”是说：譬如幻术师能将非宝珠之水变为宝珠来展示，将非黄金之土块变为黄金来展示；又如其自身既非夜叉(yakkha)亦非鸟，却能示现夜叉之相与鸟之相。同理，此等（大种）自身非青，却能示现青色的所造色(upādārūpa)；非黄……非赤……非白，却能示现白色的所造色。以此与幻术师此等大鬼神相似，故名“大种”。又如夜叉等大鬼神，其所缠附者，（鬼神）既不于其内被发现，亦不于其外被发现，然并非不依附于彼而住。同理，此等（大种）亦非处于彼此之内或外而被发现，然并非不相互依附而住。如是，因其状态不可思议，亦与夜叉等大鬼神相似，故名“大种”。

Yathā ca yakkhinīsaṅkhātāni mahābhūtāni manāpehi vaṇṇasaṇṭhānavikkhepehi attano bhayānakabhāvaṃ paṭicchādetvā satte vañcenti, evameva etānipi itthipurisasarīrādīsu manāpena chavivaṇṇena, manāpena aṅgapaccaṅgasaṇṭhānena, manāpena ca hatthapādaṅgulibhamukavikkhepena attano kakkhaḷatādibhedaṃ sarasalakkhaṇaṃ paṭicchādetvā bālajanaṃ vañcenti, attano sabhāvaṃ daṭṭhuṃ na denti. Iti vañcakaṭṭhena yakkhinīmahābhūtasāmaññatopi mahābhūtāni.

又如被称为夜叉女(yakkhinī)的大鬼神，以悦意的色相、形态与姿态来掩盖自身的可怖，欺骗有情；同理，此等（大种）亦于男女身体等中，以悦意的肤色、悦意的肢体形态、悦意的手足指眉等姿态，来掩盖自身粗硬等有差别的自性相，欺骗凡夫，不让他们见到自身的自性。如是，因其欺骗之义，亦与夜叉女此等大鬼神相似，故名“大种”。

‘Mahāparihārato’ti mahantehi paccayehi pariharitabbato. Etāni hi divase divase upanetabbattā mahantehi ghāsacchādanādīhi bhūtāni pavattānīti mahābhūtāni. Mahāparihārāni vā bhūtānīti mahābhūtāni.

“以大维持故”是说：由于需要以众多资具来维持。确实，因为此等（色法）每日都须以食物、衣服等众多资具来供给，才得以生成与持续，故名“大种”。或者，它们是需大维持的“已成法”，故名“大种”。

‘Mahāvikārato’ti bhūtānaṃ mahāvikārato. Etāni hi upādiṇṇānipi anupādiṇṇānipi mahāvikārāni honti. Tattha anupādiṇṇānaṃ kappavuṭṭhāne vikāramahattaṃ pākaṭaṃ hoti, upādiṇṇānaṃ dhātukkhobhakāle. Tathā hi –

“由于大变异”：是由于诸元素的大变异。诚然，这些元素无论是有执受的(upādiṇṇa)还是无执受的(anupādiṇṇa)，都有大变异。其中，对于无执受的，其变异之巨大在劫灭(kappavuṭṭhāna)时变得明显；对于有执受的，则在诸界错乱(dhātukkhobha)时变得明显。诚然如此：

Bhūmito vuṭṭhitā yāva, brahmalokā vidhāvati;

Acci accimato loke, dayhamānamhi tejasā.

当世界被火焚烧时，火焰从地升起，其光焰远达梵天界。

Koṭisatasahassekaṃ, cakkavāḷaṃ vilīyati;

Kupitena yadā loko, salilena vinassati.

当世界因坏劫水而毁灭时，百千俱胝的轮围世界皆被消融。

Koṭisatasahassekaṃ[Pg.339], cakkavāḷaṃ vikīrati;

Vāyodhātuppakopena, yadā loko vinassati.

当世界因风界错乱而毁灭时，百千俱胝的轮围世界皆被吹散。

Patthaddho bhavati kāyo, daṭṭho kaṭṭhamukhena vā;

Pathavīdhātuppakopena, hoti kaṭṭhamukheva so.

犹如被木口蛇(kaṭṭhamukha)所咬，身体会变得僵硬；因地界错乱，那身体也变得如木石般僵硬。

Pūtiyo bhavati kāyo, daṭṭho pūtimukhena vā;

Āpodhātuppakopena, hoti pūtimukheva so.

犹如被腐口蛇(pūtimukha)所咬，身体会变得腐臭；因水界错乱，那身体也变得如腐口蛇（之效应）般腐臭。

Santatto bhavati kāyo, daṭṭho aggimukhena vā;

Tejodhātuppakopena, hoti aggimukheva so.

犹如被火口蛇(aggimukha)所咬，身体会变得灼热；因火界错乱，那身体也变得如火口蛇（之效应）般灼热。

Sañchinno bhavati kāyo, daṭṭho satthamukhena vā;

Vāyodhātuppakopena, hoti satthamukheva so. (saṃ. ni. aṭṭha. 3.4.238);

犹如被刀口蛇(satthamukha)所咬，身体会被割裂；因风界错乱，那身体也变得如刀口蛇（之效应）般被割裂。(saṃ. ni. aṭṭha. 3.4.238)

Iti mahāvikārāni bhūtānīti mahābhūtāni.

如是，诸元素有大变异，故称“大种”。

‘Mahantabhūtattā cā’ti etāni hi mahantāni mahatā vāyāmena pariggahetabbattā, bhūtāni vijjamānattāti, mahantabhūtattā ca mahābhūtāni. Evaṃ mahantapātubhāvādīhi kāraṇehi mahābhūtāni.

“又由于其为大且为存在”：诚然，因为需以大精进才能把握，故为“大”；因为是存在的，故为“种”(bhūtāni)。由于其为大且为存在，故为“大种”。如是，由于显现广大等原因，故为“大种”。

Catunnañca mahābhūtānaṃ upādāya rūpanti upayogatthe sāmivacanaṃ. Cattāri mahābhūtāni upādāya, nissāya, amuñcitvā pavattarūpanti attho. Idaṃ vuccati sabbaṃ rūpanti idaṃ cattāri mahābhūtāni, padapaṭipāṭiyā niddiṭṭhāni tevīsati upādārūpānīti, sattavīsatippabhedaṃ sabbaṃ rūpaṃ nāma.

“四大种所造色”：此中属格是用于对象义。其义为：此色是缘于、依于、不离于四大种而转起的色。此即所谓的“一切色”，即四大种，以及依文句次第所指出的二十三种所造色——这二十七种差别即名为“一切色”。

Ekavidharūpasaṅgaho

色之一法聚

Idāni taṃ vitthārato dassetuṃ ekavidhādīhi ekādasahi saṅgahehi mātikaṃ ṭhapento sabbaṃ rūpaṃ na hetūtiādimāha.

现在，为了详细地显示它，在建立从一法聚(ekavidha)等开始的十一法聚的纲目(mātikā)时，佛陀说道：“一切色非因”等。

Tattha ‘sabbaṃ rūpa’nti idaṃ padaṃ ‘sabbaṃ rūpaṃ na hetu’ ‘sabbaṃ rūpaṃ ahetuka’nti evaṃ sabbapadehi saddhiṃ yojetabbaṃ. Sabbāneva cetāni ‘na hetū’tiādīni tecattālīsapadāni uddiṭṭhāni. Tesu paṭipāṭiyā cattālīsapadāni mātikato gahetvā ṭhapitāni, avasāne tīṇi mātikāmuttakānīti. Evaṃ tāva paṭhame saṅgahe pāḷivavatthānameva veditabbaṃ. Tathā dutiyasaṅgahādīsu.

于此，“一切色”(sabbaṃ rūpaṃ)此词，应当如“一切色非因”(sabbaṃ rūpaṃ na hetu)、“一切色无因”(sabbaṃ rūpaṃ ahetuka)这样，与所有词相连接。所有这些以“非因”(na hetu)等开头的四十三词(tecattālīsapadāni)都已被指出。其中，依次有四十词是取自纲目(mātikā)而安立的，最后三词则在纲目之外(mātikāmuttaka)。如此，在第一摄(paṭhama saṅgaha)中，当知这只是对巴利(Pāḷi)的界定(vavatthāna)。在第二摄(dutiya saṅgaha)等中亦然。

Duvidharūpasaṅgaho

二种色摄

Tatrāyaṃ [Pg.340] nayo – dutiyasaṅgahe tāva sataṃ cattāro ca dukā. Tattha atthi rūpaṃ upādā, atthi rūpaṃ noupādātiādayo ādimhi cuddasa dukā aññamaññasambandhābhāvato pakiṇṇakadukā nāma. Tato atthi rūpaṃ cakkhusamphassassa vatthūtiādayo pañcavīsati dukā vatthuavatthuupaparikkhaṇavasena pavattattā vatthudukā nāma. Tato atthi rūpaṃ cakkhusamphassassa ārammaṇantiādayo pañcavīsati ārammaṇānārammaṇaupaparikkhaṇavasena pavattattā ārammaṇadukā nāma. Tato atthi rūpaṃ cakkhāyatananti ādayo dasa āyatanānāyatanaupaparikkhaṇavasena pavattattā āyatanadukā nāma. Tato atthi rūpaṃ cakkhudhātūtiādayo dasa dhātuadhātuupaparikkhaṇavasena pavattattā dhātudukā nāma. Tato atthi rūpaṃ cakkhundriyantiādayo aṭṭha indriyānindriyaupaparikkhaṇavasena pavattattā indriyadukā nāma. Tato atthi rūpaṃ kāyaviññattītiādayo dvādasa sukhumāsukhumarūpaupaparikkhaṇavasena pavattattā sukhumarūpadukā nāmāti. Idaṃ dutiyasaṅgahe pāḷivavatthānaṃ.

此中方法为：在第二摄(dutiya saṅgaha)中，有一百零四个二法组(duka)。其中，以“有执受色、无执受色”等为首的十四个二法组，因彼此无关联，故名“杂二法组”(pakiṇṇakaduka)。其次，以“有为眼触所依(vatthu)的色”等为首的二十五个二法组，因依所依与非所依的审察而有，故名“所依二法组”(vatthuduka)。其次，以“有为眼触所缘(ārammaṇa)的色”等为首的二十五个二法组，因依所缘与非所缘的审察而有，故名“所缘二法组”(ārammaṇaduka)。其次，以“有眼处(cakkhāyatana)色”等为首的十个二法组，因依处(āyatana)与非处的审察而有，故名“处二法组”(āyatanaduka)。其次，以“有眼界(cakkhudhātu)色”等为首的十个二法组，因依界(dhātu)与非界的审察而有，故名“界二法组”(dhātuduka)。其次，以“有眼根(cakkhundriya)色”等为首的八个二法组，因依根(indriya)与非根的审察而有，故名“根二法组”(indriyaduka)。其次，以“有身表(kāyaviññatti)色”等为首的十二个二法组，因依细色与粗色的审察而有，故名“细色二法组”(sukhumārūpaduka)。此为第二摄中对巴利(Pāḷi)的界定(vavatthāna)。

Tividharūpasaṅgaho

三种色摄

585. Tatiyasaṅgahe sataṃ tīṇi ca tikāni. Tattha dutiyasaṅgahe vuttesu cuddasasu pakiṇṇakadukesu ekaṃ ajjhattikadukaṃ sesehi terasahi yojetvā yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādā; yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādā, atthi noupādātiādinā nayena ṭhapitā terasa pakiṇṇakatikā nāma. Tato tameva dukaṃ sesadukehi saddhiṃ yojetvā yaṃ taṃ rūpaṃ bāhiraṃ taṃ cakkhusamphassassa na vatthu, yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ atthi cakkhusamphassassa vatthu, atthi cakkhusamphassassa na vatthūtiādinā nayena sesatikā ṭhapitā. Tesaṃ nāmañca gaṇanā ca tesaṃyeva vatthudukādīnaṃ vasena veditabbāti. Idaṃ tatiyasaṅgahe pāḷivavatthānaṃ.

585. 于第三摄集中，有一百零三个三法组。其中，于第二摄集中所说的十四个杂二法组中，取一个“内二法组”，与其余十三个二法组相结合，以“凡是内色，即是所造；凡是外色，则有是所造、有非所造”等方式，安立了十三个名为“杂三法组”。其后，将此同一个二法组与其余的二法组相结合，以“凡是外色，非为眼触之事；凡是内色，则有为眼触之事、有非为眼触之事”等方式，安立了其余的三法组。彼等的名称与数目，当依彼等“事二法组”等来了知。此为第三摄集中圣典之分别。

Catubbidhādirūpasaṅgahā

四种等色法之摄要

586. Catutthasaṅgahe dvāvīsati catukkā. Tattha sabbapacchimo atthi rūpaṃ upādā atthi rūpaṃ noupādāti evaṃ idha vuttaṃ mātikaṃ anāmasitvā ṭhapito[Pg.341]. Itare pana āmasitvā ṭhapitā. Kathaṃ? Ye tāva idha duvidhasaṅgahe pakiṇṇakesu ādito tayo dukā, tesu ekekaṃ gahetvā yaṃ taṃ rūpaṃ upādā taṃ atthi upādiṇṇaṃ, atthi anupādiṇṇantiādinā nayena pañcahi pañcahi dukehi saddhiṃ yojetvā dukattayamūlakā ādimhi pañcadasa catukkā ṭhapitā.

586. 于第四摄集中，有二十二个四法组。其中，最后的那个四法组，是未参照此处所说的“有色是所造，有色非所造”这一总纲而安立的；其余的则是参照了它而安立的。如何？于第二摄集的杂项中，先取最初的三个二法组，于其中逐一取之，以“凡是所造色，则有是所执受的，有非所执受的”等方式，分别与五个二法组结合，从而以这三个二法组为根本，在开篇安立了十五个四法组。

Idāni yo yaṃ catukko sanidassanaduko so yasmā yaṃ taṃ rūpaṃ sanidassanaṃ taṃ atthi sappaṭighaṃ, atthi appaṭighantiādinā nayena parehi vā, atthi upādā atthi noupādātiādinā nayena purimehi vā, dukehi saddhiṃ atthābhāvato kamābhāvato visesābhāvato ca yogaṃ na gacchati. Sanidassanañhi ‘appaṭighaṃ’ nāma, ‘no upādā’ vā natthīti atthābhāvato yogaṃ na gacchati. ‘Upādiṇṇaṃ pana anupādiṇṇañca atthi taṃ kamābhāvā yogaṃ na gacchati. Sabbadukā hi pacchimapacchimeheva saddhiṃ yojitā. Ayamettha kamo. Purimehi pana saddhiṃ kamābhāvoti. ‘Sati atthe kamābhāvo akāraṇaṃ. Tasmā upādiṇṇapadādīhi saddhiṃ yojetabbo’ti ce – na, visesābhāvā; upādiṇṇapadādīni hi iminā saddhiṃ yojitāni. Tattha ‘upādiṇṇaṃ vā sanidassanaṃ, sanidassanaṃ vā upādiṇṇa’nti vutte viseso natthīti visesābhāvāpi yogaṃ na gacchati. Tasmā taṃ catutthadukaṃ anāmasitvā, tato parehi atthi rūpaṃ sappaṭighantiādīhi tīhi dukehi saddhiṃ ‘yaṃ taṃ rūpaṃ sappaṭighaṃ taṃ atthi indriyaṃ, atthi na indriyaṃ, yaṃ taṃ rūpaṃ appaṭighaṃ taṃ atthi indriyaṃ, atthi na indriya’ntiādinā nayena yujjamāne dve dve duke yojetvā cha catukkā ṭhapitā.

现在，这第四个有见二法，之所以不与在后的“有对”等二法，或在前的“所造”等二法结合，是由于不存在义、次序与差别。因为“有见”法不名为“无对”或“非所造”，故因不存在义而不结合。然而，（有见法）虽有“所执受”与“非所执受”的情况，但因不存在（结合的）次序而不结合。因为一切二法都只与其紧随其后者结合，此处的次序即是如此；而与前者结合则无此（结合）次序。若言：“当义存在时，次序不存在即不成其为（不结合的）理由，是故应与‘所执受’等词结合。”——不应如此，因不存在差别。因为“所执受”等词先前已与此（有见二法）结合。在那里，说“所执受为有见”或“有见为所执受”并无差别，是故也因不存在差别而不结合。因此，不考虑此第四二法，而是将其后的“有对”等三个二法，以“彼有对色，有是根、有非根；彼无对色，有是根、有非根”等方式，将（可结合的）二法两两结合，而确立了六个四法。

Yathā cāyaṃ catutthaduko yogaṃ na gacchati, tathā tena saddhiṃ ādidukopi. Kasmā? Anupādārūpassa ekantena anidassanattā. So hi yaṃ taṃ rūpaṃ noupādā taṃ atthi sanidassanaṃ, atthi anidassananti – evaṃ catutthena dukena saddhiṃ yojiyamāno yogaṃ na gacchati. Tasmā taṃ atikkamitvā pañcamena saha yojito. Evaṃ yo yena saddhiṃ yogaṃ gacchati, yo ca na gacchati so veditabboti. Idaṃ catutthasaṅgahe pāḷivavatthānaṃ. Ito pare pana pañcavidhasaṅgahādayo satta saṅgahā asammissā eva. Evaṃ sakalāyapi mātikāya pāḷivavatthānaṃ veditabbaṃ.

正如这第四二法不相应，同样，第一二法亦不与它相应。为何？因为非所造色(anupādārūpa)完全是不可见的(anidassana)。诚然，彼（第一二法）若与第四二法如此组合：“彼非所造色，有可见者，有不可见者”，则不相应。是故，越过它而与第五（二法）组合。如是，当知何者与何者相应，何者不相应。此为第四摄中对巴利(pāḷi)的判定。此后，五种摄等七种摄则皆不相混。当知，于全部母题(mātikā)中对巴利的判定亦然。

Rūpavibhattiekakaniddesavaṇṇanā

色分别·单项的解释之释义

594. Idāni [Pg.342] tassā atthaṃ bhājetvā dassetuṃ sabbaṃ rūpaṃ na hetumevātiādi āraddhaṃ. Kasmā panettha ‘katamaṃ taṃ sabbaṃ rūpaṃ na hetū’ti pucchā na katāti? Bhedābhāvato. Yathā hi dukādīsu ‘upādārūpa’mpi atthi ‘noupādārūpa’mpi, evamidha hetu na hetūtipi sahetukamahetukantipi bhedo natthi, tasmā pucchaṃ akatvāva vibhattaṃ. Tattha ‘sabba’nti sakalaṃ, niravasesaṃ. ‘Rūpa’nti ayamassa sītādīhi ruppanabhāvadīpano sāmaññalakkhaṇaniddeso. Na hetumevāti sādhāraṇahetupaṭikkhepaniddeso.

594. 今为分别解说其义，而始阐述“一切色(sabbaṃ rūpaṃ)皆非因(na hetum eva)”等。为何此处不作“何为彼一切非因之色？”之问？因无差别故。诚然，如于二法等中，既有“所造色”，亦有“非所造色”；于此则无“是因”、“非因”或“有因”、“无因”之差别，是故不作问而分别。其中，“一切”(sabbaṃ)即全部、无余。“色”(rūpa)，此词乃阐明其由寒冷等而变坏之相，是其共相的解释。“皆非因”(na hetum eva)，此是带限定地否定因的解释。

Tattha hetuhetu paccayahetu uttamahetu sādhāraṇahetūti catubbidho hetu. Tesu ‘tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū’ti (dha. sa. 1059) ayaṃ ‘hetuhetu’ nāma. ‘‘Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāyā’’ti (ma. ni. 3.85; saṃ. ni. 3.82) ayaṃ ‘paccayahetu’ nāma. ‘‘Kusalākusalaṃ attano vipākaṭṭhāne, uttamaṃ iṭṭhārammaṇaṃ kusalavipākaṭṭhāne, uttamaṃ aniṭṭhārammaṇaṃ akusalavipākaṭṭhāne’’ti ayaṃ ‘uttamahetu’ nāma. Yathāha – ‘atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānātī’ti (ma. ni. 1.148; vibha. 810; pāṭi. ma. 2.44), ‘‘eseva hetu esa paccayo saṅkhārānaṃ yadidaṃ avijjā’’ti avijjā saṅkhārānaṃ sādhāraṇahetu hutvā paccayaṭṭhaṃ pharatīti ayaṃ ‘sādhāraṇahetu’ nāma. Yathā hi pathavīraso āporaso ca madhurassāpi amadhurassāpi paccayo, evaṃ avijjā kusalasaṅkhārānampi akusalasaṅkhārānampi sādhāraṇapaccayo hoti. Imasmiṃ panatthe ‘hetuhetu’ adhippeto. Iti ‘hetū dhammā na hetū dhammā’ti (dha. sa. dukamātikā 1) mātikāya āgataṃ hetubhāvaṃ rūpassa niyametvā paṭikkhipanto ‘na hetumevā’ti āha. Iminā nayena sabbapadesu paṭikkhepaniddeso ca appaṭikkhepaniddeso ca veditabbo. Vacanattho pana sabbapadānaṃ mātikāvaṇṇanāyaṃ vuttoyeva.

于此，因有四种：根因(hetuhetu)、缘因(paccayahetu)、殊胜因(uttamahetu)、共通因(sādhāraṇahetu)。其中，“三善因，三不善因，三无记因”，此名为“根因”。“比丘，四种大种为因，四种大种为缘，为色蕴的施设”，此名为“缘因”。“善与不善于其各自的异熟处，可喜所缘于善异熟处，不可喜所缘于不善异熟处，皆为殊胜因”，此名为“殊胜因”。如言：“如实了知过去、未来、现在诸业行之处、因、异熟”；又言：“此即是行之因，此即是行之缘，所谓无明”，无明作为诸行的共通因，成就缘义，此名为“共通因”。譬如地味与水味，既是甜树之缘，亦是不甜树之缘；如是，无明既是善行之共通缘，亦是不善行之共通缘。然而，于此义中，意指“根因”。因此，对于《论母》(mātikā)中出现的“因法、非因法”，佛陀限定并否定色的因性，而说“唯非因”。循此理，于一切句中，皆应了知否定解释与非否定解释。至于所有词语的语义，已在《论母》的释义中说。

Sappaccayamevāti ettha pana kammasamuṭṭhānaṃ kammapaccayameva hoti, āhārasamuṭṭhānādīni āhārādipaccayānevāti evaṃ rūpasseva vuttacatupaccayavasena [Pg.343] attho veditabbo. Rūpamevāti ‘rūpino dhammā arūpino dhammā’ti mātikāya vuttaṃ arūpībhāvaṃ paṭikkhipati. Uppannaṃ chahi viññāṇehīti paccuppannarūpameva cakkhuviññāṇādīhi chahi veditabbaṃ. Niyāmo pana cakkhuviññāṇādīni sandhāya gahito. Na hi tāni atītānāgataṃ vijānanti. Manoviññāṇaṃ pana atītampi anāgatampi vijānāti. Taṃ imasmiṃ pañcaviññāṇasote patitattā sotapatitameva hutvā gataṃ. Hutvā abhāvaṭṭhena pana aniccameva. Jarāya abhibhavitabbadhammakattā jarābhibhūtameva. Yasmā vā rūpakāye jarā pākaṭā hoti, tasmāpi ‘jarābhibhūtamevā’ti vuttaṃ.

于“皆有缘”(Sappaccayameva)一句，又，业等起之色仅以业为缘，食等起等色仅以食等为缘；如是，当知此义是依于仅对色所说的四缘。“唯是色”(Rūpameva)一句，否定了论母(mātikā)中“有色法、无色法”所说的无色状态。“为六识所生起”(Uppannaṃ chahi viññāṇehi)是说，仅现在色为眼识等六识所了知。又，此限定是针对眼识等五识而说，诚然，彼等不了知过去与未来。至于意识，虽能了知过去与未来，但在此五识之流中，它亦被归入此教说之流。又，因其已生起而复不存在之义，故唯是无常。因其法性有为老所征服之故，故唯为老所征服。或因于色身中，老相显现，是故亦说“唯为老所征服”。

Evaṃ ekavidhena rūpasaṅgahoti ettha ‘vidhā’-saddo mānasaṇṭhānakoṭṭhāsesu dissati. ‘‘Seyyohamasmīti vidhā, sadisohamasmīti vidhā’’tiādīsu (vibha. 962) hi māno vidhā nāma. ‘‘Kathaṃvidhaṃ sīlavantaṃ vadanti, kathaṃvidhaṃ paññavantaṃ vadantī’’tiādīsu (saṃ. ni. 1.95) saṇṭhānaṃ. ‘Kathaṃvidha’nti hi padassa kathaṃsaṇṭhānanti attho. ‘‘Ekavidhena ñāṇavatthuṃ duvidhena ñāṇavatthū’’tiādīsu (vibha. 751-752) koṭṭhāso vidhā nāma. Idhāpi koṭṭhāsova adhippeto.

于“如是以一种总摄色法”(Evaṃ ekavidhena rūpasaṅgaho)一句中，“种”(vidhā)一词可见用于慢、形态、部分等义。诚然，于“‘我胜’为一种，‘我等’为一种”等处，慢即名为“种”。于“称何种(kathaṃvidhaṃ)人为具戒者？称何种人为具慧者？”等处，“种”指形态，因“何种”一词即是“何种形态”之义。于“以一种说智事，以二种说智事”等处，部分(koṭṭhāsa)即名为“种”。于此处，亦意指“部分”。

Saṅgahasaddopi sajātisañjātikiriyāgaṇanavasena catubbidho. Tattha ‘‘sabbe khattiyā āgacchantu, sabbe brāhmaṇā sabbe vessā sabbe suddā āgacchantu’’, ‘‘yā cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo – ime dhammā sīlakkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ ‘sajātisaṅgaho’ nāma. ‘Ekajātikā āgacchantū’ti vuttaṭṭhāne viya hi idha sabbe jātiyā ekasaṅgahaṃ gatā. ‘‘Sabbe kosalakā āgacchantu, sabbe māgadhakā, sabbe bhārukacchakā āgacchantu’’, ‘‘yo cāvuso visākha, sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi – ime dhammā samādhikkhandhe saṅgahitā’’ti ayaṃ ‘sañjātisaṅgaho’ nāma. Ekaṭṭhāne jātā saṃvuddhā āgacchantūti vuttaṭṭhāne viya hi idha sabbe sañjātiṭṭhānena nivutthokāsena ekasaṅgahaṃ gatā. ‘‘Sabbe hatthārohā āgacchantu, sabbe assārohā, sabbe rathikā āgacchantu’’, ‘‘yā cāvuso visākha, sammādiṭṭhi, yo ca sammāsaṅkappo – ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ ‘kiriyāsaṅgaho’ nāma. Sabbeva [Pg.344] hete attano kiriyākaraṇena ekasaṅgahaṃ gatā. ‘‘Cakkhāyatanaṃ katamakkhandhagaṇanaṃ gacchati? Cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati. Hañci cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati, tena vata re vattabbe – cakkhāyatanaṃ rūpakkhandhena saṅgahita’’nti (kathā. 471), ayaṃ ‘gaṇanasaṅgaho’ nāma. Ayamidha adhippeto. Ekakoṭṭhāsena rūpagaṇanāti ayañhettha attho. Esa nayo sabbattha.

“摄”一词也依同类、同生、作业、计数而有四种。于此，“一切刹帝利来，一切婆罗门、一切吠舍、一切首陀罗来”，以及“贤友毘舍佉，正语、正业、正命——此等诸法摄于戒蕴中”，这称为“同类摄”。此如同说“同一类生者来”，此处一切皆依其种类而归为一摄。“一切憍萨罗人来，一切摩揭陀人，一切跋入咖恰人来”，以及“贤友毘舍佉，正精进、正念、正定——此等诸法摄于定蕴中”，这称为“同生摄”。此如同说“在同一处出生、成长者来”，此处一切皆依其出生地、居住地而归为一摄。“一切象师来，一切马师，一切车师来”，以及“贤友毘舍佉，正见、正思惟——此等诸法摄于慧蕴中”，这称为“作业摄”。此等一切皆依其所作业而归为一摄。“眼处归于哪一蕴的计数？眼处归于色蕴的计数。如果眼处归于色蕴的计数，那么就应说：眼处为色蕴所摄”，这称为“计数摄”。此即此处所意指者。此处的含义是：作为一部分而计为色。此理通于一切处。

Dukaniddesavaṇṇanā

二法解释之释义

Upādābhājanīyakathā

所造色分别论

595. Idāni duvidhasaṅgahādīsu ‘atthi rūpaṃ upādā, atthi rūpaṃ noupādā’ti evaṃ bhedasabbhāvato pucchāpubbaṅgamaṃ padabhājanaṃ dassento katamaṃ taṃ rūpaṃ upādātiādimāha. Tattha upādiyatīti ‘upādā’; mahābhūtāni gahetvā, amuñcitvā, tāni nissāya pavattatīti attho. Idāni taṃ pabhedato dassento cakkhāyatanantiādimāha.

595. 如今，在二种摄等之中，由于存在“有色是所造，有色非所造”这样的区别，为显示以提问为先导的文句分解，而说“什么是那所造色？”等。于此，“被执取”，故为“所造”；其义为：执取大种，不予舍离，并依之而转起。如今，为依其类别而显示，故说“眼处”等。

596. Evaṃ tevīsatividhaṃ upādārūpaṃ saṅkhepato uddisitvā puna tadeva vitthārato niddisanto katamaṃ taṃ rūpaṃ cakkhāyatanantiādimāha. Tattha duvidhaṃ cakkhu – maṃsacakkhu paññācakkhu ca. Etesu ‘buddhacakkhu samantacakkhu ñāṇacakkhu dibbacakkhu dhammacakkhū’ti pañcavidhaṃ paññācakkhu. Tattha ‘‘addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe…pe… duviññāpaye’’ti (ma. ni. 1.283) idaṃ buddhacakkhu nāma. ‘‘Samantacakkhu vuccati sabbaññutaññāṇa’’nti idaṃ samantacakkhu nāma. ‘‘Cakkhuṃ udapādi ñāṇaṃ udapādī’’ti (saṃ. ni. 5.1081; mahāva. 15) idaṃ ñāṇacakkhu nāma. ‘‘Addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhenā’’ti (ma. ni. 1.284) idaṃ dibbacakkhu nāma. ‘‘Tasmiṃ yevāsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādī’’ti (ma. ni. 2.395) idaṃ heṭṭhimamaggattayasaṅkhātaṃ ñāṇaṃ dhammacakkhu nāma.

596. 如是简要地揭示二十三种所造色后，复为详细解说，而说“什么是那色？眼处”等。于此，眼有两种：肉眼与慧眼。此中，慧眼有五种：佛眼、遍眼、智眼、天眼、法眼。于此，“诸比丘，我以佛眼遍观世间，见有情……少尘……难令了知”，此即名为佛眼。“遍眼，即说为一切知智”，此即名为遍眼。“眼已生，智已生”，此即名为智眼。“诸比丘，我以清净的天眼……”，此即名为天眼。“即于其座，远尘离垢的法眼生起”，此被称为下三道之智，名为法眼。

Maṃsacakkhupi pasādacakkhu sasambhāracakkhūti duvidhaṃ hoti. Tattha yoyaṃ akkhikūpake patiṭṭhito heṭṭhā akkhikūpakaṭṭhikena, upari bhamukaṭṭhikena, ubhato akkhikūṭehi, anto matthaluṅgena, bahiddhā akkhilomehi paricchinno [Pg.345] maṃsapiṇḍo. Saṅkhepato ‘catasso dhātuyo, vaṇṇo gandho raso ojā, sambhavo saṇṭhānaṃ, jīvitaṃ bhāvo kāyapasādo cakkhupasādo’ti cuddasasambhāro. Vitthārato ‘catasso dhātuyo, taṃsannissitavaṇṇagandharasaojāsaṇṭhānasambhavā cā’ti imāni dasa catusamuṭṭhānikattā cattālīsaṃ honti. Jīvitaṃ bhāvo kāyapasādo cakkhupasādoti cattāri ekantakammasamuṭṭhānānevāti imesaṃ catucattālīsāya rūpānaṃ vasena catucattālīsasambhāro. Yaṃ loko setaṃ cakkhuṃ puthulaṃ visaṭaṃ vitthiṇṇaṃ ‘cakkhu’nti sañjānanto na cakkhuṃ sañjānāti, vatthuṃ cakkhuto sañjānāti, so maṃsapiṇḍo akkhikūpe patiṭṭhito, nhārusuttakena matthaluṅge ābaddho, yattha setampi atthi, kaṇhampi lohitakampi, pathavīpi āpopi tejopi vāyopi, yaṃ semhūssadattā setaṃ, pittussadattā kaṇhaṃ, ruhirussadattā lohitakaṃ, pathavussadattā patthiṇṇaṃ hoti, āpussadattā paggharati, tejussadattā paridayhati, vāyussadattā sambhamati, idaṃ sasambhāracakkhu nāma.

肉眼亦有两种，即净眼（pasādacakkhu）与具支眼（sasambhāracakkhu）。于此，那安立于眼窝中，下以眼窝骨、上以眉骨、两侧以眼角、内以脑髓、外以睫毛为界的肉团，简言之，有十四种组成部分：“四界、色、香、味、食素、起源、相状、命根、性根、身净色、眼净色”。详言之，“四界，及依之而有的色、香、味、食素、相状、起源”，此十法因有四种生起因而成四十。命根、性根、身净色、眼净色，此四者纯是业生，如是依此四十四色法而有四十四种组成部分。世人认知白色、宽大、广阔、遍布者为‘眼’，实则并非识知真眼，而是将眼之事识知为眼。那肉团安立于眼窝中，以筋脉系于脑髓，其中有白色，亦有黑色、红色，亦有地、水、火、风。此眼因痰多而白，因胆汁多而黑，因血多而红，因地多而硬，因水多而流，因火多而热，因风多而动。此即名为具支眼。

Yo panettha sito ettha paṭibaddho catunnaṃ mahābhūtānaṃ upādāya pasādo, idaṃ pasādacakkhu nāma. Tadetaṃ tassa sasambhāracakkhuno setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe, abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattidesabhūte diṭṭhimaṇḍale, sattasu picupaṭalesu āsittatelaṃ picupaṭalāni viya, sattakkhipaṭalāni byāpetvā, dhāraṇanhāpanamaṇḍanabījanakiccāhi catūhi dhātīhi khattiyakumāro viya, sandhāraṇaābandhanaparipācanasamudīraṇakiccāhi catūhi dhātūhi katūpakāraṃ, utucittāhārehi upatthambhiyamānaṃ, āyunā anupāliyamānaṃ, vaṇṇagandharasādīhi parivutaṃ, pamāṇato ūkāsiramattaṃ, cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Vuttampi cetaṃ dhammasenāpatinā –

于此中，那安住于此、系缚于此、缘于四大种而有的净色，即名为净眼。它位于具支眼的白睛所围绕的黑睛中央，在作为对面所立身体形相生起之处的视盘上，犹如油浸棉絮，遍布于七层眼膜。它犹如刹帝利王子，由四位保姆以抱持、沐浴、装饰、摇扇之务而照顾；又受四界以支持、结合、熟化、推动之务而资助；为时节、心、食所支持，为命根所护持，为色、香、味等所围绕；其量如虱头大小；成就眼识等之所依及门的作用而住立。法将亦曾如是说：

‘‘Yena cakkhuppasādena, rūpāni manupassati;

Parittaṃ sukhumaṃ etaṃ, ūkāsirasamūpama’’nti.

“人凭此净眼，得见诸色相；此物甚微细，大小如虱头。”

Cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ. Yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādoti idhāpi upayogattheyeva sāmivacanaṃ; cattāri mahābhūtāni [Pg.346] upādiyitvā pavattappasādoti attho. Iminā pasādacakkhumeva gaṇhāti, sesacakkhuṃ paṭikkhipati. Yaṃ pana indriyagocarasutte ‘‘ekaṃ mahābhūtaṃ upādāya pasādo pathavīdhātuyā tīhi mahābhūtehi saṅgahito āpodhātuyā ca tejodhātuyā ca vāyodhātuyā ca,’’ catuparivattasutte ‘‘dvinnaṃ mahābhūtānaṃ upādāya pasādo pathavīdhātuyā ca āpodhātuyā ca dvīhi mahābhūtehi saṅgahito tejodhātuyā ca vāyodhātuyā cā’’ti vuttaṃ, taṃ pariyāyena vuttaṃ. Ayañhi suttantikakathā nāma pariyāyadesanā. Yo ca catunnaṃ mahābhūtānaṃ upādāya pasādo so tesu ekekassāpi dinnaṃ dvinnampi pasādoyevāti iminā pariyāyena tattha desanā āgatā. Abhidhammo pana nippariyāyadesanā nāma. Tasmā idha ‘catunnaṃ mahābhūtānaṃ upādāya pasādo’ti vuttaṃ.

是眼，亦是处，故为眼处。所谓“眼是缘于四大种的净色”，此处的属格实为业格之义；其义为：缘于四大种而转起的净色。以此，仅取净眼，而排除其余诸眼。至于在《根境经》(Indriyagocarasutta)中所说：“缘于一大种（地界）的净色，由水界、火界、风界此三大种所扶助”；以及在《四转经》(Catuparivattasutta)中所说：“缘于二大种（地界与水界）的净色，由火界、风界此二大种所扶助”，此乃方便说。因为经教法实为方便说。而那缘于四大种的净色，亦是缘于其中任一或任二的净色，故彼处以此方便法而教导。然而阿毗达摩(abhidhamma)是究竟说。是故此处说“缘于四大种的净色”。

‘Ayaṃ me attā’ti bālajanena pariggahitattā attabhāvo vuccati sarīrampi khandhapañcakampi. Tasmiṃ pariyāpanno tannissitoti attabhāvapariyāpanno cakkhuviññāṇena passituṃ na sakkāti anidassano. Paṭighaṭṭanānighaṃso ettha jāyatīti sappaṭigho.

因被凡夫执取为“此是我”，故身体及五蕴亦被称为自体。因其包含于彼（自体）且依止于彼，故称“自体所摄”。因其不能被眼识所见，故称“无见”。因于此中有撞击、碰撞发生，故称“有对”。

Yenātiādīsu ayaṃ saṅkhepattho – yena karaṇabhūtena cakkhunā ayaṃ satto idaṃ vuttappakāraṃ rūpaṃ atīte passi vā, vattamāne passati vā, anāgate passissati vā, sacassa aparibhinnaṃ cakkhu bhaveyya, athānena āpāthagataṃ rūpaṃ passe vā, atītaṃ vā rūpaṃ atītena cakkhunā passi, paccuppannaṃ paccuppannena passati, anāgataṃ anāgatena passissati, sace taṃ rūpaṃ cakkhussa āpāthaṃ āgaccheyya cakkhunā taṃ rūpaṃ passeyyāti idamettha parikappavacanaṃ. Dassanapariṇāyakaṭṭhena cakkhuṃpetaṃ, sañjātisamosaraṇaṭṭhena cakkhāyatanaṃpetaṃ, suññatabhāvanissattaṭṭhena cakkhudhātupesā. Dassanalakkhaṇe indaṭṭhaṃ kāretīti cakkhundriyaṃpetaṃ. Lujjanapalujjanaṭṭhena lokopeso. Vaḷañjanaṭṭhena dvārāpesā. Apūraṇīyaṭṭhena samuddopeso. Parisuddhaṭṭhena paṇḍaraṃpetaṃ. Phassādīnaṃ abhijāyanaṭṭhena khettaṃpetaṃ. Tesaṃyeva patiṭṭhānaṭṭhena vatthuṃpetaṃ. Samavisamaṃ dassentaṃ attabhāvaṃ netīti nettaṃpetaṃ. Tenevaṭṭhena nayanaṃpetaṃ[Pg.347]. Sakkāyapariyāpannaṭṭhena orimaṃ tīraṃpetaṃ. Bahusādhāraṇaṭṭhena assāmikaṭṭhena ca suñño gāmopesoti.

“以眼”等句的简略义如下：有情以作为工具的此眼，于过去曾见、或现在正见、或未来将见此所说的色；假如他的眼未坏，那么就能看见来到其范围的色。或者，以过去的眼见到过去的色，以现在的眼见到现在的色，以未来的眼将见到未来的色；假如那色来到眼的范围，就能以眼见到它——这是此处的假定之说。以引导见的作用，故称“眼”；以生起与会合的作用，故称“眼处”；以空与无有情的作用，故称“眼界”；因在见的特征上行使主导作用，故称“眼根”；以毁坏、败坏的作用，故称“世间”；以运用的作用，故称“门”；以不可满足的作用，故称“海”；以清净的作用，故称“白净”；以作为触等之生处的作用，故称“田”；以作为彼等之立足处的作用，故称“事”；以显示平坦与不平坦而引导自体，故称“引导者”；以同样的作用，故称“引导”；以摄于有身的作用，故称“此岸”；以众多共通及无主的作用，故称“空村”。

Ettāvatā ‘passi vā’tiādīhi catūhi padehi cakkhuṃpetantiādīni cuddasa nāmāni yojetvā cakkhāyatanassa cattāro vavatthāpananayā vuttāti veditabbā. Kathaṃ? Ettha hi yena cakkhunā anidassanena sappaṭighena rūpaṃ sanidassanaṃ sappaṭighaṃ passi vā cakkhuṃpetaṃ…pe… suñño gāmopeso, idaṃ taṃ rūpaṃ cakkhāyatananti ayameko nayo. Evaṃ sesāpi veditabbā.

如是，通过将“曾见或”等四句与“眼”等十四个名称相组合，当知已说明了眼处的四种安立法。如何？在此，“以不可见、有对的眼，见到可见、有对的色，或……是眼……乃至……是空村，此色即是眼处”——此为一法。其余的也应如是了知。

597. Idāni yasmā vijjuniccharaṇādikālesu anoloketukāmassāpi rūpaṃ cakkhupasādaṃ ghaṭṭeti, tasmā taṃ ākāraṃ dassetuṃ dutiyo niddesavāro āraddho. Tattha yamhi cakkhumhīti yamhi adhikaraṇabhūte cakkhumhi. Rūpanti paccattavacanametaṃ. Tattha paṭihaññi vāti atītattho. Paṭihaññati vāti paccuppannattho. Paṭihaññissati vāti anāgatattho. Paṭihaññe vāti vikappanattho. Atītañhi rūpaṃ atīte cakkhusmiṃ paṭihaññi nāma. Paccuppannaṃ paccuppanne paṭihaññati nāma. Anāgataṃ anāgate paṭihaññissati nāma. Sace taṃ rūpaṃ cakkhussa āpāthaṃ āgaccheyya, cakkhumhi paṭihaññeyya taṃ rūpanti ayamettha parikappo. Atthato pana pasādaṃ ghaṭṭayamānameva rūpaṃ paṭihaññati nāma. Idhāpi purimanayeneva cattāro vavatthāpananayā veditabbā.

597. 现在，因为在闪电等时，即使对不想看者，色也会触及眼净色，所以为显示此行相而开始第二解释。其中，“于何眼中”是指于作为所依的眼中。“色”是主格。其中，“曾触及或”是过去义，“正触及或”是现在义，“将触及或”是未来义，“会触及或”是构想义。过去的色于过去的眼中名为“曾触及”，现在的色于现在的眼中名为“正触及”，未来的色于未来的眼中名为“将触及”。“假如那色来到眼的范围，那色就会触及眼”——这是此处的构想。但就意义而言，唯有正在触及净色的色才名为“触及”。此处也应以前述之法了知四种安立法。

598. Idāni yasmā attano icchāya oloketukāmassa rūpe cakkhuṃ upasaṃharato cakkhu rūpasmiṃ paṭihaññati, tasmā taṃ ākāraṃ dassetuṃ tatiyo niddesavāro āraddho. So atthato pākaṭoyeva. Ettha pana cakkhu ārammaṇaṃ sampaṭicchamānameva rūpamhi paṭihaññati nāma. Idhāpi purimanayeneva cattāro vavatthāpananayā veditabbā.

598. 现在，由于想随己意观看者将眼朝向色时，眼会触及色，故为显示此行相而开始第三解释。其义已甚明显。再者，此处唯有当眼正在领受所缘时，才名为“在色上触及”。此处也应以前述之法了知四种安立法。

599. Ito paraṃ phassapañcamakānaṃ uppattidassanavasena pañca, tesaṃyeva ārammaṇapaṭibaddhauppattidassanavasena pañcāti, dasa vārā dassitā. Tattha cakkhuṃ nissāyāti cakkhuṃ nissāya, paccayaṃ katvā. Rūpaṃ ārabbhāti rūpārammaṇaṃ āgamma, sandhāya, paṭicca. Iminā cakkhupasādavatthukānaṃ phassādīnaṃ purejātapaccayena [Pg.348] cakkhudvārajavanavīthipariyāpannānaṃ ārammaṇādhipatiārammaṇūpanissayapaccayehi rūpassa paccayabhāvo dassito. Itaresu pañcasu vāresu rūpaṃ ārammaṇamassāti rūpārammaṇoti evaṃ ārammaṇapaccayamatteneva paccayabhāvo dassito. Yathā pana purimesu tīsu, evaṃ imesupi dasasu vāresu cattāro cattāro vavatthāpananayā veditabbā. Evaṃ katamaṃ taṃ rūpaṃ cakkhāyatananti pucchāya uddhaṭaṃ cakkhuṃ ‘idaṃ ta’nti nānappakārato dassetuṃ, purimā tayo, ime dasāti, terasa niddesavārā dassitā. Ekekasmiñcettha catunnaṃ catunnaṃ vavatthāpananayānaṃ āgatattā dvipaññāsāya nayehi paṭimaṇḍetvāva dassitāti veditabbā.

599. 此后，以显示触等五法的生起而有五章，又以显示彼等与所缘相关的生起而有五章，共开示十章。其中“依于眼”即以眼为依、作为缘。“缘于色”即到达、参照、依止色所缘。由此，对于以眼净色为所依、摄于眼门速行心路过程的触等法，显示了色通过前生缘、所缘增上缘、所缘依止缘而为缘的状态。在其余五章中，“色是其所缘”即“色所缘”，如是仅以所缘缘显示了为缘的状态。如同前三章，于此十章中也应了知各有四种安立法。如是，为对“何为色眼处？”之问，以“此即是彼”而从种种方面显示所举之眼，开示了前三章与此十章，共十三章解释章。且因其中每一章皆有四种安立法，故当知是以五十二种理趣庄严而开示。

600. Ito paresu sotāyatanādiniddesesupi eseva nayo. Visesamattaṃ panettha evaṃ veditabbaṃ – suṇātīti sotaṃ. Taṃ sasambhārasotabilassa anto tanutambalomācite aṅgulivedhakasaṇṭhāne padese vuttappakārāhi dhātūhi katūpakāraṃ, utucittāhārehi upatthambhiyamānaṃ, āyunā anupāliyamānaṃ, vaṇṇādīhi parivutaṃ sotaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.

600. 此后于耳处等的解释中，方法亦同。此处仅应了知其差别如下：能听，故为“耳”。它在具足附属物的耳孔内，位于形如指环、布满细微铜色毛发之处，由所说种类的界所资助，由时节、心、食所支持，由命所护持，由色等所围绕，恰如其分地成就耳识等之所依与门的状态而住。

Ghāyatīti ghānaṃ. Taṃ sasambhāraghānabilassa anto ajappadasaṇṭhāne padese yathāvuttappakāraupakārupatthambhanānupālanaparivāraṃ hutvā ghānaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.

能嗅，故为“鼻”。它在具足附属物的鼻孔内，位于形如山羊蹄之处，具有如前所说的资助、支持、护持、围绕，恰如其分地成就鼻识等之所依与门的状态而住。

Sāyanaṭṭhena jivhā. Sā sasambhārajivhāmajjhassa upari uppaladalaggasaṇṭhāne padese yathāvuttappakāraupakārupatthambhanānupālanaparivārā hutvā jivhāviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānā tiṭṭhati.

以能尝味之义，故为“舌”。它在具足构造的舌中部之上，位于形如青莲花瓣尖端之处，成为如前所说的资助、支持、护持、围绕，恰如其分地成就舌识等之所依与门而住。

Yāvatā pana imasmiṃ kāye upādiṇṇakarūpaṃ nāma atthi, sabbattha kāyāyatanaṃ, kappāsapaṭale sneho viya, yathāvuttappakāraupakārupatthambhanānupālanaparivārameva hutvā kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Ayamettha viseso. Seso pāḷippabhedo ca attho ca cakkhuniddese vuttanayeneva veditabbo. Kevalañhi idha cakkhupadassa ṭhāne sotapadādīni, rūpapadassa ṭhāne saddapadādīni, passīti ādīnaṃ ṭhāne suṇītiādipadāni ca āgatāni. ‘Nettaṃpetaṃ[Pg.349], nayanaṃpeta’nti imassa ca padadvayassa abhāvā dvādasa dvādasa nāmāni honti. Sesaṃ sabbattha vuttasadisameva.

再者，于此身中，凡有所谓的执取色，身处即遍在于彼处，犹如棉絮中的油，成为如前所说的资助、支持、护持、围绕，恰如其分地成就身识等之所依与门而住。此为此处之差别。其余的巴利文句差别与意义，应依眼之解释中所说之理了知。只是此处，在“眼”一词之处，来了“耳”等词；在“色”一词之处，来了“声”等词；在“见”等词之处，来了“闻”等词。且因无“此是引导者，此是引导”此二词，故各有十二个名称。其余一切皆如所说。

Tattha siyā – yadi yāvatā imasmiṃ kāye upādiṇṇakarūpaṃ nāma atthi, sabbattha kāyāyatanaṃ, kappāsapaṭale sneho viya. ‘Evaṃ sante lakkhaṇasammissatā āpajjatī’ti. ‘Nāpajjatī’ti. ‘Kasmā’? ‘Aññassa aññattha abhāvato’. ‘Yadi evaṃ, na sabbattha kāyāyatana’nti? ‘Neva paramatthato sabbattha. Vinibbhujitvā panassa nānākaraṇaṃ paññāpetuṃ na sakkā, tasmā evaṃ vuttaṃ. Yathā hi rūparasādayo, vālikācuṇṇāni viya, vivecetuṃ asakkuṇeyyatāya aññamaññabyāpinoti vuccanti, na ca paramatthato rūpe raso atthi. Yadi siyā rūpaggahaṇeneva rasaggahaṇaṃ gaccheyya. Evaṃ kāyāyatanampi paramatthato neva sabbattha atthi, na ca sabbattha natthi, vivecetuṃ asakkuṇeyyatāyāti. Evamettha na lakkhaṇasammissatā āpajjatīti veditabbā’.

于此，可能会有此问：假如于此身中，凡有所谓的执取色，身处即遍在于彼处，犹如棉絮中的油。“如是，则会导致诸相混杂。”答：“不会导致。”问：“为何？”答：“因为一法不存于另一法中。”问：“若尔，身处岂非不遍在一切处？”答：“从胜义上，它的确并非遍在一切处。但不可能通过分析而指明其差别，故如是说。譬如色、味等，犹如沙与粉，因不可能分别，故说为互相遍满，但从胜义上，色中无味。若有，则取色时亦应取味。如是，身处从胜义上，也并非遍在一切处；但因不可能将其分别开来，故并非不遍在一切处。如是当知，此处不导致诸相混杂。”

Apica lakkhaṇādivavatthāpanatopetesaṃ asammissatā veditabbā – etesu hi rūpābhighātārahabhūtappasādalakkhaṇaṃ daṭṭhukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā cakkhu, rūpesu āviñchanarasaṃ, cakkhuviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, daṭṭhukāmatānidānakammajabhūtapadaṭṭhānaṃ.

再者，亦应从特征等的安立了知它们的不混杂。于此等中，眼有堪受色所撞击之大种净色的特征，或有以欲见为缘之业所生起之大种净色的特征；有于诸色牵引的作用；有作为眼识之所依的现起；有以欲见为缘之业所生的大种为近因。

Saddābhighātārahabhūtappasādalakkhaṇaṃ sotukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā sotaṃ, saddesu āviñchanarasaṃ, sotaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, sotukāmatānidānakammajabhūtapadaṭṭhānaṃ.

耳有堪受声所撞击之大种净色的特征，或有以欲闻为缘之业所生起之大种净色的特征；有于诸声牵引的作用；有作为耳识之所依的现起；有以欲闻为缘之业所生的大种为近因。

Gandhābhighātārahabhūtappasādalakkhaṇaṃ ghāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā ghānaṃ, gandhesu āviñchanarasaṃ, ghānaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ ghāyitukāmatānidānakammajabhūtapadaṭṭhānaṃ.

鼻有堪受香所撞击之大种净色的特征，或有以欲嗅为缘之业所生起之大种净色的特征；有于诸香牵引的作用；有作为鼻识之所依的现起；有以欲嗅为缘之业所生的大种为近因。

Rasābhighātārahabhūtappasādalakkhaṇā sāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇā vā jivhā, rasesu āviñchanarasā, jivhāviññāṇassa ādhārabhāvapaccupaṭṭhānā, sāyitukāmatānidānakammajabhūtapadaṭṭhānā.

舌有堪受味所撞击之大种净色的特征，或有以欲尝为缘之业所生起之大种净色的特征；有于诸味牵引的作用；有作为舌识之所依的现起；有以欲尝为缘之业所生的大种为近因。

Phoṭṭhabbābhighātārahabhūtappasādalakkhaṇo [Pg.350] phusitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇo vā kāyo, phoṭṭhabbesu āviñchanaraso, kāyaviññāṇassa ādhārabhāvapaccupaṭṭhāno, phusitukāmatānidānakammajabhūtapadaṭṭhāno.

身有堪受触所撞击之大种净色的特征，或有以欲触为缘之业所生起之大种净色的特征；有于诸触牵引的作用；有作为身识之所依的现起；有以欲触为缘之业所生的大种为近因。

Keci pana ‘tejādhikānaṃ bhūtānaṃ pasādo cakkhu, vāyupathavīāpādhikānaṃ bhūtānaṃ pasādā sotaghānajivhā, kāyo sabbesa’nti vadanti. Apare ‘tejādhikānaṃ pasādo cakkhu, vivaravāyuāpapathavādhikānaṃ pasādā sotaghānajivhākāyā’ti vadanti. Te vattabbā – ‘suttaṃ āharathā’ti. Addhā suttameva na dakkhissanti. Keci panettha ‘tejādīnaṃ guṇehi rūpādīhi anuggayhabhāvato’ti kāraṇaṃ vadanti. Te ca vattabbā – ‘ko panevamāha – rūpādayo tejādīnaṃ guṇā’ti? Avinibbhogesu hi rūpesu ‘ayaṃ imassa guṇo, ayaṃ imassa guṇo’ti na labbhā vattuṃ. Athāpi vadeyyuṃ – ‘yathā tesu tesu sambhāresu tassa tassa bhūtassa adhikatāya pathavīādīnaṃ sandhāraṇādīni kiccāni icchatha, evaṃ tejādiadhikesu sambhāresu rūpādīnaṃ adhikabhāvadassanato icchitabbametaṃ rūpādayo tesaṃ guṇā’ti. Te vattabbā – iccheyyāma, yadi āpādhikassa āsavassa gandhato pathavīadhike kappāse gandho adhikataro siyā, tejādhikassa ca uṇhodakassa vaṇṇatopi sītūdakassa vaṇṇo parihāyetha. Yasmā panetaṃ ubhayampi natthi, tasmā pahāyethetaṃ etesaṃ nissayabhūtānaṃ visesakappanaṃ, yathā avisesepi ekakalāpe bhūtānaṃ rūparasādayo aññamaññaṃ visadisā honti, evaṃ cakkhupasādādayo, avijjamānepi aññasmiṃ visesakāraṇeti gahetabbametaṃ.

然，有些师说：“眼净色是火界偏胜之诸大种的净色，耳、鼻、舌净色是风、地、水界偏胜之诸大种的净色，身净色是所有大种的净色。”另有师说：“眼净色是火界偏胜之诸大种的净色，耳、鼻、舌、身净色是空隙、风、水、地界偏胜之诸大种的净色。”应诘问他们：“请引经为证。”他们肯定找不到经证。此中，有些师说其理由：“因（净色）为火等之属性，即色等所资助故。”亦应诘问他们：“然，谁如是说‘色等是火等之属性’？”实则，于诸不可分离色中，不可说“此为此之属性，此为此之属性”。若彼等又说：“犹如于彼彼组合中，因彼彼大种之偏胜，汝等承认地等有支持等作用；如是，于火等偏胜之组合中，因见色等之偏胜，亦应承认色等是彼等之属性。”应诘问他们：“我等本可承认，倘若地界偏胜之棉花的香，强于水界偏胜之酒的香，且冷水之色劣于火界偏胜之热水之色。然，因二者皆不然，故当舍此对彼等所依大种之差别设定。应如是理解：犹如虽于一色聚中诸大种无差别，而色、味等互相不同；如是，虽无其他别因，眼净色等亦互相不同。”

Kiṃ pana taṃ yaṃ aññamaññassa asādhāraṇaṃ? Kammameva nesaṃ visesakāraṇaṃ. Tasmā kammavisesato etesaṃ viseso, na bhūtavisesato. Bhūtavisese hi sati pasādova nuppajjati. Samānānañhi pasādo, na visamānānanti porāṇā. Evaṃ kammevisasato visesavantesu ca etesu cakkhusotāni asampattavisayaggāhakāni attano nissayaṃ anallīnanissaye eva visaye viññāṇahetuttā. Ghānajivhākāyā [Pg.351] sampattavisayaggāhakā, nissayavasena ceva sayañca attano nissayaṃ allīneyeva visaye viññāṇahetuttā.

那么，什么是它们彼此不共的呢？业正是它们差别的原因。因此，它们的差别是由于业的差别，而非大种的差别。因为若有大种的差别，净色就不会生起。古师说：“净色产生于同等（的大种），不产生于不同等（的大种）。”如此，由于业的差别，这些（净色）具有差别。其中，眼和耳能执取未至之境，因为它们是在其所依不黏著的所缘中作为识的因。鼻、舌、身能执取已至之境，因为它们是通过所依之力以及（所缘）自身，在其所依已黏著的所缘中作为识的因。

Aṭṭhakathāyaṃ pana ‘‘āpāthagatattāva ārammaṇaṃ sampattaṃ nāma. Candamaṇḍalasūriyamaṇḍalānañhi dvācattālīsayojanasahassamatthake ṭhitānaṃ vaṇṇo cakkhupasādaṃ ghaṭṭeti. So dūre ṭhatvā paññāyamānopi sampattoyeva nāma. Taṃgocarattā cakkhu sampattagocarameva nāma. Dūre rukkhaṃ chindantānampi, rajakānañca vatthaṃ dhovantānaṃ dūratova kāyavikāro paññāyati. Saddo pana dhātuparamparāya āgantvā sotaṃ ghaṭṭetvā saṇikaṃ vavatthānaṃ gacchatī’’ti vuttaṃ.

然而，在义注（aṭṭhakathā）中说：“因为进入了范围，所缘就名为‘已至’。例如，位于四万二千由旬之上的月轮和日轮的颜色，会撞击眼净色。它虽然在远处被识知，但仍名为‘已至’。由于以其为行境，眼就名为‘至境取者’。远处砍树的人，以及洗衣工洗衣时的身体变化，也从远处被识知。而声音，则是通过元素的相续传来，撞击耳根后，慢慢地被确定下来。”

Tattha kiñcāpi āpāthagatattā ārammaṇaṃ sampattanti vuttaṃ, candamaṇḍalādivaṇṇo pana cakkhuṃ asampatto dūre ṭhitova paññāyati. Saddopi sace saṇikaṃ āgaccheyya, dūre uppanno cirena suyyeyya, paramparaghaṭṭanāya ca āgantvā sotaṃ ghaṭṭento asukadisāya nāmāti na paññāyeyya. Tasmā asampattagocarāneva tāni.

在此，虽然说“因为进入了范围，所缘即已至”，但月轮等的颜色并未到达眼根，只是在远处被识知。声音也是，如果它缓慢传来，在远处生起的声音就要很久才被听到；并且，由于是通过相续撞击而来撞击耳根，就无法识知“是来自某某方向”。因此，它们（眼和耳）确实是‘非至境取者’。

Ahiādisamānāni cetāni. Yathā hi ahi nāma bahi sittasammaṭṭhaṭṭhāne nābhiramati, saṅkāraṭṭhānatiṇapaṇṇagahanavammikāniyeva pana pavisitvā nipannakāle abhiramati, ekaggataṃ āpajjati, evameva cakkhupetaṃ visamajjhāsayaṃ maṭṭhesu suvaṇṇabhittiādīsu nābhiramati, oloketumpi na icchati, rūpacittapupphalatādicittesuyeva pana abhiramati. Tādisesu hi ṭhānesu cakkhumhi appahonte mukhampi vivaritvā oloketukāmā honti.

此等（净色）亦如蛇等。确实，所谓蛇者，于外在已洒扫之处不乐，反倒只在进入垃圾堆、草丛、叶丛及蚁穴中躺卧时，才感到愉悦，达到心一境性。同样地，此眼根亦有喜好不平整之物的倾向，于平滑的金壁等处不乐，乃至不欲观看，反而只在图画、花、藤蔓等多彩事物中感到愉悦。确实，在这些地方，当眼睛看不够时，人们便会想张开嘴巴来看。

Susumāropi bahi nikkhanto gahetabbaṃ na passati, akkhīni nimmīletvāva carati. Yadā pana byāmasatamattaṃ udakaṃ ogāhitvā bilaṃ pavisitvā nipanno hoti, tadā tassa cittaṃ ekaggaṃ hoti sukhaṃ supati, evameva sotaṃ tampe bilajjhāsayaṃ ākāsasannissitaṃ kaṇṇacchiddakūpakeyeva ajjhāsayaṃ karoti. Kaṇṇacchiddākāsoyeva tassa saddasavane paccayo hoti. Ajaṭākāsopi vaṭṭatiyeva. Antoleṇasmiñhi sajjhāye kariyamāne na leṇacchadanaṃ bhinditvā saddo bahi nikkhamati, dvāravātapānacchiddehi pana nikkhamitvā dhātuparamparāyeva ghaṭṭento gantvā sotapasādaṃ ghaṭṭeti. Atha [Pg.352] tasmiṃ kāle ‘asuko nāma sajjhāyatī’ti leṇapiṭṭhe nisinnā jānanti.

鳄鱼亦然，出到水外时不见可捕之物，唯闭目而行。然当其潜入百寻深的水中，进入洞穴躺卧时，其心则达到一境。同样地，此耳根亦有喜好孔穴的倾向，它依止于空，只在作为井的耳孔中产生意向。只有耳孔中的空才是其听闻声音的缘。无障碍的空也适合。确实，在洞窟内诵读时，声音并非穿破洞顶而出，而是通过门窗的孔隙出来，只通过元素的连续传递，辗转撞击，前去撞击耳净色。那时，坐在洞顶上的人便知道：“某某正在诵读。”

Evaṃ sante sampattagocaratā hoti. ‘Kiṃ panetaṃ sampattagocara’nti? ‘Āma, sampattagocaraṃ’. ‘Yadi evaṃ, dūre bherīādīsu vajjamānesu dūre saddoti jānanaṃ na bhaveyyā’ti? ‘No na bhavati. Sotapasādasmiñhi ghaṭṭite dūre saddo āsanne saddo, paratīre orimatīreti tathā tathā jānanākāro hoti. Dhammatā esā’ti. ‘Kiṃ etāya dhammatāya? Yato yato chiddaṃ tato tato savanaṃ hoti, candimasūriyādīnaṃ dassanaṃ viyāti asampattagocaramevetaṃ’.

“如此一来，（耳根）就成了至境。‘然则此（耳根）是至境吗？’‘是的，是至境。’‘倘若如此，当远处的大鼓等被敲击时，就不应有“声音在远处”的了知。’‘不是没有。确实，当（声音）撞击耳净色时，就会有“声音在远处”、“声音在近处”、“在对岸”、“在此岸”这样那样了知的方式。这是法性。’‘此法性有何用？何处有孔隙，何处即有听闻，犹如看见日月等。因此，此（耳根）实为非至境。’”

Pakkhīpi rukkhe vā bhūmiyaṃ vā na ramati. Yadā pana ekaṃ vā dve vā leḍḍupāte atikkamma ajaṭākāsaṃ pakkhando hoti, tadā ekaggacittataṃ āpajjati, evameva ghānampi ākāsajjhāsayaṃ vātūpanissayagandhagocaraṃ. Tathā hi gāvo navavuṭṭhe deve bhūmiyaṃ ghāyitvā ghāyitvā ākāsābhimukhā hutvā vātaṃ ākaḍḍhanti. Aṅgulīhi gandhapiṇḍaṃ gahetvāpi ca upasiṅghanakāle vātaṃ anākaḍḍhanto neva tassa gandhaṃ jānāti.

譬如鸟于树上或地上亦不愉悦。然当其飞越一或二投石所及(leḍḍupāta)，跃入无碍虚空时，便达心一境性。同样地，鼻根亦倾向虚空，以风为依止，以香为行境。诚然，于天初雨后，牛群在地上嗅了又嗅，而后面向虚空吸入空气。又以手指执持香丸，若于嗅时未吸入空气，则不知其香。

Kukkuropi bahi vicaranto khemaṭṭhānaṃ na passati leḍḍupahārādīhi upadduto hoti. Antogāmaṃ pavisitvā uddhanaṭṭhāne chārikaṃ byūhitvā nipannassa pana phāsukaṃ hoti, evameva jivhāpi gāmajjhāsayā āposannissitarasārammaṇā. Tathā hi tiyāmarattiṃ samaṇadhammaṃ katvāpi pātova pattacīvaramādāya gāmo pavisitabbo hoti. Sukkhakhādanīyassa ca na sakkā kheḷena atemitassa rasaṃ jānituṃ.

譬如狗于外游荡时，不见安稳之处(khemaṭṭhāna)，为投石等所困扰。然入村后，于灶边拨开灰烬而卧，便感安乐(phāsuka)。同样地，舌根亦倾向于村落，依止于水，以味为所缘。诚然，纵使彻夜三时修行沙门法(samaṇadhamma)，清晨亦须持衣钵入村。于干燥之嚼食，若未为唾液浸润，则不能知其味。

Siṅgālopi bahi caranto ratiṃ na vindati, āmakasusāne manussamaṃsaṃ khāditvā nipannasseva panassa phāsukaṃ hoti, evameva kāyopi upādiṇṇakajjhāsayo pathavīnissitaphoṭṭhabbārammaṇo. Tathā hi aññaṃ upādiṇṇakaṃ alabhamānā sattā attanova hatthatale sīsaṃ katvā nipajjanti. Ajjhattikabāhirā cassa pathavī ārammaṇaggahaṇe paccayo hoti. Susanthatassapi hi sayanassa, hatthe ṭhapitānampi vā phalānaṃ, na sakkā anisīdantena vā anippīḷentena vā thaddhamudubhāvo jānitunti. Ajjhattikabāhirāpathavī [Pg.353] etassa kāyapasādassa phoṭṭhabbajānane paccayo hoti. Evaṃ lakkhaṇādivavatthānatopetesaṃ asammissatā veditabbā. Aññeyeva hi cakkhupasādassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānagocarajjhāsayanissayā aññe sotapasādādīnanti asammissāneva cakkhāyatanādīni.

豺狼在外游荡时不得乐趣，唯于有新尸的墓场食人肉后躺卧，方得安适。如是，身亦有对执取身的意乐，以依止于地的所触为其所缘。诚然，有情在得不到其他可依托之物时，便将头枕于自己的手掌上而卧。于其身而言，内外地界是其执取所缘的缘。确实，对于铺设平整的床，或放在手上的水果，若不坐卧或不按压，则无法了知其硬软之相。内外地界是此身净色了知所触的缘。如是，亦应通过辨别相等而了知彼等之不相混杂。因为眼净色的相、味、现起、足处、行境、意乐、依止是一类，而耳净色等的是另一类，是故眼处等确实不相混杂。

Apica nesaṃ asammissatāya ayaṃ upamāpi veditabbā – yathā hi pañcavaṇṇānaṃ dhajānaṃ ussāpitānaṃ kiñcāpi chāyā ekābaddhā viya hoti, tassa tassa pana aññamaññaṃ asammissāva yathā ca pañcavaṇṇena kappāsena vaṭṭiṃ katvā dīpe jālite kiñcāpi jālā ekābaddhā viya hoti, tassa tassa pana aṃsuno pāṭiyekkā pāṭiyekkā jālā asammissā eva, evameva kiñcāpi imāni pañcāyatanāni ekasmiṃ attabhāve samosaṭāni aññamaññaṃ pana asammissāneva. Na kevalañca imāneva pañca, sesarūpānipi asammissāneva. Imasmiñhi sarīre heṭṭhimakāyo majjhimakāyo uparimakāyoti tayo koṭṭhāsā. Tattha nābhito paṭṭhāya heṭṭhā heṭṭhimakāyo nāma. Tasmiṃ kāyadasakaṃ, bhāvadasakaṃ, āhārasamuṭṭhānāni aṭṭha, utusamuṭṭhānāni aṭṭha, cittasamuṭṭhānāni aṭṭhāti catucattālīsa rūpāni. Nābhito uddhaṃ yāva galavāṭakā majjhimakāyo nāma. Tattha ca kāyadasakaṃ, bhāvadasakaṃ, vatthudasakaṃ, āhārasamuṭṭhānādīni tīṇi aṭṭhakānīti catupaññāsa rūpāni. Galavāṭakato uddhaṃ uparimakāyo nāma. Tattha cakkhudasakaṃ, sotadasakaṃ, ghānadasakaṃ, jivhādasakaṃ, kāyadasakaṃ, bhāvadasakaṃ, āhārasamuṭṭhānādīni tīṇi aṭṭhakānīti caturāsīti rūpāni.

再者，亦应以此譬喻了知其不混杂性：譬如竖立五色旗时，其影子虽看似连成一片，然各旗帜之影实则互不混杂；又如以五色棉作成灯芯点燃油灯时，其火焰虽看似连成一片，然各色棉线之火焰实则各自独立，互不混杂。同理，此五处虽汇集于同一自体中，然彼此实不混杂。非仅此五处，其余诸色亦互不混杂。于此身中，有下身、中身、上身三部分。其中，自肚脐以下名为下身，于其中有身十法聚、性十法聚、食生八法聚、时节生八法聚、心生八法聚，共四十四种色。自肚脐以上至喉咙名为中身，于其中有身十法聚、性十法聚、所依处十法聚，以及食生等三个八法聚，共五十四种色。自喉咙以上名为上身，于其中有眼十法聚、耳十法聚、鼻十法聚、舌十法聚、身十法聚、性十法聚，以及食生等三个八法聚，共八十四种色。

Tattha cakkhupasādassa paccayāni cattāri mahābhūtāni, vaṇṇo gandho raso ojā, jīvitindriyaṃ cakkhupasādoti idaṃ ekantato avinibhuttānaṃ dasannaṃ nipphannarūpānaṃ vasena cakkhudasakaṃ nāma. Iminā nayena sesānipi veditabbāni. Tesu heṭṭhimakāye rūpaṃ majjhimakāyauparimakāyarūpehi saddhiṃ asammissaṃ. Sesakāyadvayepi rūpaṃ itarehi saddhiṃ asammissameva. Yathā hi sāyanhasamaye pabbatacchāyā ca rukkhacchāyā ca kiñcāpi ekābaddhā viya honti aññamaññaṃ pana asammissāva evaṃ imesupi kāyesu catucattālīsa catupaññāsa caturāsīti rūpāni ca kiñcāpi ekābaddhāni viya honti, aññamaññaṃ pana asammissānevāti.

其中，眼十法聚(cakkhudasaka)是由十种绝对不可分离的已造色所构成，即四大种、色、香、味、食素、命根及眼净色。其余诸聚也应以此理了知。在这些色当中，下身中的色不与中身和上身中的色相混杂。其余二身中的色也与其他身中的色不相混杂。譬如傍晚时分，山影与树影虽然看似连成一片，但彼此实则互不混杂；同样，在这些身中，四十四种、五十四种及八十四种色虽然看似连成一片，但彼此实则互不混杂。

616. Rūpāyatananiddese [Pg.354] vaṇṇova vaṇṇanibhā; nibhātīti vā nibhā. Cakkhuviññāṇassa pākaṭā hotīti attho. Vaṇṇova nibhā vaṇṇanibhā. Saddhiṃ nidassanena sanidassanaṃ, cakkhuviññāṇena passitabbanti attho. Saddhiṃ paṭighena sappaṭighaṃ, paṭighaṭṭananighaṃsajanakanti attho. Nīlādīsu umāpupphasamānaṃ nīlaṃ, kaṇikārapupphasamānaṃ pītakaṃ, bandhujīvakapupphasamānaṃ lohitakaṃ, osadhitārakasamānaṃ odātaṃ. Jhāmaṅgārasamānaṃ kāḷakaṃ, mandarattaṃ sinduvārakaravīramakuḷasamānaṃ mañjiṭṭhakaṃ. ‘‘Harittacahemavaṇṇakāmaṃsumukhapakkamā’’ti (jā. 1.15.133) ettha pana kiñcāpi ‘harī’ti suvaṇṇaṃ vuttaṃ, parato panassa jātarūpaggahaṇena gahitattā idha sāmaṃ hari nāma. Imāni satta vatthuṃ anāmasitvā sabhāveneva dassitāni.

616. 在色处(rūpāyatana)的解释(niddesa)中，色即是色的显现(vaṇṇanibhā)；或因其“显现”(nibhāti)故称为“显现”(nibhā)，其义为：于眼识前变得清晰。色即是显现，故为“色的显现”。与所见(nidassana)俱，故为“有见”(sanidassana)；其义为：能被眼识所见。与撞击(paṭigha)俱，故为“有对”(sappaṭigha)；其义为：能产生撞击、摩擦。于青等色中，如亚麻花色的是青色；如翅子树花色的是黄色；如午时花(bandhujīvaka)色的是红色；如启明星色的是白色；如焦炭色的是黑色；淡红色(mandaratta)；如黄荆花苞或夹竹桃花苞色的是茜草色(mañjiṭṭhaka)。于《本生》(Jā. 1.15.133)的“Harittacahemavaṇṇakāmaṃsumukhapakkamā”中，虽说“hari”意指黄金，然因其后已用“jātarūpa”(纯金)一词，故此处“hari”名为“sāma”(黄色)。这七种颜色是未指明其所依事物，仅依其自性而显示。

Harivaṇṇanti haritasaddalavaṇṇaṃ. Ambaṅkuravaṇṇanti ambaṅkurena samānavaṇṇaṃ. Imāni dve vatthuṃ āmasitvā dassitāni. Dīghādīni dvādasa vohārato dassitāni. So ca nesaṃ vohāro upanidhāyasiddho ceva sannivesasiddho ca. Dīghādīni hi aññamaññaṃ upanidhāyasiddhāni, vaṭṭādīni sannivesavisesena. Tattha rassaṃ upanidhāya tato uccataraṃ dīghaṃ, taṃ upanidhāya tato nīcataraṃ rassaṃ. Thūlaṃ upanidhāya tato khuddakataraṃ aṇuṃ, taṃ upanidhāya tato mahantataraṃ thūlaṃ. Cakkasaṇṭhānaṃ vaṭṭaṃ, kukkuṭaṇḍasaṇṭhānaṃ parimaṇḍalaṃ. Catūhi aṃsehi yuttaṃ caturaṃsaṃ. Chaḷaṃsādīsupi eseva nayo. Ninnanti onataṃ, thalanti unnataṃ.

绿色(harivaṇṇa)是青草之色。芒果芽色(ambaṅkuravaṇṇa)是与芒果嫩芽相似之色。此二者是依其事(vatthu)而显示。长等十二种是依世俗称谓(vohāra)而显示。而彼等之称谓，既依比较而成立，亦依排列而成立。长等是依相互比较而成立，圆等则是依特定排列而成立。其中，与短相比，更高者为长；与长相比，更低者为短。与粗相比，更小者为细；与细相比，更大者为粗。车轮形状者为圆(vaṭṭa)，鸡卵形状者为椭圆(parimaṇḍala)。具四角者为四方形(caturaṃsa)。六角等亦同此理。低洼处(ninna)为凹，高地(thala)为凸。

Tattha yasmā dīghādīni phusitvā sakkā jānituṃ, nīlādīni panevaṃ na sakkā, tasmā na nippariyāyena dīghaṃ rūpāyatanaṃ; tathā rassādīni. Taṃ taṃ nissāya pana tathā tathā ṭhitaṃ dīghaṃ rassanti tena tena vohārena rūpāyatanamevettha bhāsitanti veditabbaṃ. Chāyā ātapoti idaṃ aññamaññaparicchinnaṃ; tathā āloko andhakāro ca. Abbhā mahikātiādīni cattāri vatthunāva dassitāni. Tattha ‘abbhā’ti valāhako. ‘Mahikā’ti himaṃ. Imehi catūhi abbhādīnaṃ vaṇṇā dassitā. Candamaṇḍalassa vaṇṇanibhātiādīhi tesaṃ tesaṃ pabhāvaṇṇā dassitā.

于此，因长等可由触而知，青等色则不能，是故，长并非非假说义(nippariyāyena)之色处(rūpāyatana)；短等亦然。然当知，此处是以“长”、“短”等彼彼称谓，宣说其依于彼彼事物而如是安立的色处本身。影与日晒，此二者相互分限；光明与黑暗亦然。云、霜等四者，则唯依其事(vatthu)而显示。其中，云(abbhā)即云朵(valāhaka)，霜(mahikā)即霜雪(hima)。以此四者显示云等之色。以“月轮之色光”等语，显示彼彼之光色(pabhāvaṇṇa)。

Tattha candamaṇḍalādīnaṃ vatthūnaṃ evaṃ viseso veditabbo – maṇimayaṃ rajatapaṭicchannaṃ ekūnapaññāsayojanāyāmavitthāraṃ candassa devaputtassa vimānaṃ [Pg.355] candamaṇḍalaṃ nāma. Sovaṇṇamayaṃ phalikapaṭicchannaṃ samapaṇṇāsayojanāyāmavitthāraṃ sūriyassa devaputtassa vimānaṃ sūriyamaṇḍalaṃ nāma. Sattaratanamayāni sattaṭṭhadasadvādasayojanāyāmavitthārāni tesaṃ tesaṃ devaputtānaṃ vimānāni tārakarūpāni nāma.

在此，关于月轮等事物的差别应如是了知：由宝石制成，外覆白银，长宽四十九由旬的月天子(canda devaputta)宫殿，名为月轮(candamaṇḍala)。由黄金制成，外覆水晶，长宽五十由旬的日天子(suriya devaputta)宫殿，名为日轮(sūriyamaṇḍala)。由七宝制成，长宽分别为七、八、十、十二由旬的彼等天子宫殿，名为众星(tārakarūpāni)。

Tattha heṭṭhā cando, sūriyo upari, ubhinnamantaraṃ yojanaṃ hoti. Candassa heṭṭhimantato sūriyassa uparimanto yojanasataṃ hoti. Dvīsu passesu nakkhattatārakā gacchanti. Etesu pana tīsu cando dandhagamano, sūriyo sīghagamano, nakkhattatārakā sabbasīghagamanā. Kālena candimasūriyānaṃ purato honti kālena pacchā.

在此，月亮在下，太阳在上，二者之间相距一由旬。从月亮的最下缘到太阳的最上缘相距一百由旬。星宿与众星(nakkhattatārakā)在两侧运行。于此三者中，月亮运行缓慢，太阳运行快速，星宿与众星运行最快。有时它们在日月之前，有时在日月之后。

Ādāsamaṇḍalanti kaṃsamayaṃ. Maṇīti ṭhapetvā veḷuriyaṃ seso jotirasādianekappabhedo. Saṅkhoti sāmuddiko; muttā sāmuddikāpi, sesāpi. Veḷuriyoti veḷuvaṇṇamaṇi. Jātarūpaṃ vuccati satthuvaṇṇo. Satthā hi suvaṇṇavaṇṇo, suvaṇṇampi satthuvaṇṇaṃ. Rajataṃ vuccati kahāpaṇo – lohamāsako dārumāsako jatumāsako, ye ‘vohāraṃ gacchantī’ti (pārā. 584) vuttaṃ taṃ sabbampi idha gahitaṃ.

所谓镜轮(ādāsamaṇḍala)，是青铜所制。所谓宝珠(maṇi)，是除琉璃(veḷuriya)外，其余如光明宝珠(jotirasa)等种种。所谓海螺(saṅkha)，是海产的；珍珠(muttā)有海产的，也有其他的。所谓琉璃(veḷuriya)，是竹色的宝石。导师之色(satthuvaṇṇo)被称为黄金(jātarūpa)。诚然，导师是金色，黄金也是导师之色。钱币(kahāpaṇa)被称为白银(rajata)——铜摩沙迦(lohamāsaka)、木摩沙迦(dārumāsako)、漆摩沙迦(jatumāsako)，凡所说“用于交易者”（律藏，波罗夷品 584），这一切在此皆被含摄。

Yaṃ vā panaññampīti iminā pāḷiāgataṃ ṭhapetvā sesaṃ taṭṭikapilotikakaṇṇikavaṇṇādibhedaṃ rūpaṃ gahitaṃ. Tañhi sabbaṃ yevāpanakesu paviṭṭhaṃ.

通过“以及其他任何……”(yaṃ vā panaññampi)此句，含摄了除圣典中所述之外，其余如席子(taṭṭika)、布片(pilotika)、蘑菇(kaṇṇika)等颜色的不同色法(rūpa)。因为这一切都包含在“任何其他”类(yevāpanaka)中。

Evametaṃ nīlādinā bhedena bhinnampi rūpaṃ sabbaṃ lakkhaṇādīhi abhinnameva. Sabbañhetaṃ cakkhupaṭihananalakkhaṇaṃ rūpaṃ, cakkhuviññāṇassa visayabhāvarasaṃ, tasseva gocarapaccupaṭṭhānaṃ, catumahābhūtapadaṭṭhānaṃ. Yathā cetaṃ tathā sabbānipi upādārūpāni. Yattha pana viseso atthi tattha vakkhāma. Sesamettha cakkhāyatananiddese vuttanayeneva veditabbaṃ. Kevalañhi tattha cakkhupubbaṅgamo niddeso idha rūpapubbaṅgamo. Tattha ‘cakkhuṃ peta’ntiādīni cuddasa nāmāni, idha ‘rūpaṃpeta’ntiādīni tīṇi. Sesaṃ tādisameva. Yathā hi catūhi catūhi nayehi paṭimaṇḍetvā cakkhuṃ vavatthāpetuṃ terasa vārā vuttā, idhāpi te tatheva vuttāti.

如此，此色虽有青等差别之分，然就其特征等而言，皆是无别的。这一切色，以撞击眼净色为特征，以作为眼识的所缘为作用，以作为彼（眼识）的行境而显现，以四大种为近因。正如这个色，一切所造色(upādārūpa)也是如此。然若有差别处，我们将在彼处说明。其余部分，应如眼处解释(cakkhāyatananiddesa)中所说之理了知。只是彼处是以眼为首的解释，此处则是以色为首。彼处有“此是眼”等十四个名称，此处则有“此是色”等三个名称。其余皆同。正如为庄严并确立眼，以每四种方法而说了十三个章(vāra)，此处也同样宣说了它们。

620. Saddāyatananiddese bherisaddoti mahābherīpahaṭabherīnaṃ saddo. Mudiṅgasaṅkhapaṇavasaddāpi mudiṅgādipaccayā saddā. Gītasaṅkhāto saddo gītasaddo[Pg.356]. Vuttāvasesānaṃ vīṇādīnaṃ tantibaddhānaṃ saddo vāditasaddo. Sammasaddoti kaṃsatālakaṭṭhatālasaddo. Pāṇisaddoti pāṇippahārasaddo. Sattānaṃ nigghosasaddoti bahūnaṃ sannipatitānaṃ apaññāyamānapadabyañjananigghosasaddo. Dhātūnaṃ sannighātasaddoti rukkhānaṃ aññamaññanighaṃsanaghaṇṭikākoṭanādisaddo. Vātassa vāyato saddo vātasaddo. Udakassa sandamānassa vā paṭihatassa vā saddo udakasaddo. Manussānaṃ sallāpādisaddo manussasaddo. Taṃ ṭhapetvā seso sabbopi amanussasaddo. Iminā padadvayena sabbopi saddo pariyādinno. Evaṃ santepi vaṃsaphālanapilotikaphālanādīsu pavatto pāḷiyaṃ anāgatasaddo yevāpanakaṭṭhānaṃ paviṭṭhoti veditabbo.

620. 于声处解释(saddāyatananiddesa)中，“鼓声”(bherisadda)是大鼓、战鼓之声。小鼓(mudiṅga)、螺(saṅkha)、手鼓(paṇava)之声等，亦是以小鼓等为缘之声。名为“歌”(gīta)的声音是“歌声”(gītasadda)。除已说者外，其余的琴(vīṇā)等有弦乐器之声是“器乐声”(vāditasadda)。“钹声”(sammasadda)是铜钹、木拍板之声。“拍手声”(pāṇisadda)是拍手之声。“有情之喧哗声”(sattānaṃ nigghosasadda)是众多聚集者之词与字不清晰的喧哗声。“诸元素之碰撞声”(dhātūnaṃ sannighātasadda)是树木相互摩擦、铃铛敲击等声。风吹动之声是“风声”(vātasadda)。水流动或被撞击之声是“水声”(udakasaddo)。人之交谈等声是“人声”(manussasaddo)。除去人声，其余一切皆是“非人声”(amanussasaddo)。以此二词，一切声皆被含摄。即使如此，亦应了知：如破竹、撕布等所生起，而圣典中未出现的声，已入于“总说”(yevāpanaka)之位。

Evamayaṃ bherīsaddādinā bhedena bhinnopi saddo lakkhaṇādīhi abhinnoyeva. Sabbopi hesa sotapaṭihananalakkhaṇo saddo sotaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Sesaṃ cakkhāyatananiddese vuttanayeneva veditabbaṃ. Idhāpi hi catūhi catūhi nayehi paṭimaṇḍitā terasa vārā vuttā. Tesaṃ attho sakkā vuttanayeneva jānitunti na vitthārito.

如是，此声音虽因鼓声等差别而有差异，但从特征等方面来看，实无差别。因为一切声音皆以撞击耳根为特征，以作为耳识的对象为作用，以作为其行境为现起。其余应如眼处解释中所说之法了知。于此声处的解释中亦然，以每组四种方法庄严，讲述了十三个章。其义可依已说之法了知，故不详述。

624. Gandhāyatananiddese mūlagandhoti yaṃ kiñci mūlaṃ paṭicca nibbatto gandho. Sāragandhādīsupi eseva nayo. Asiddhadusiddhānaṃ ḍākādīnaṃ gandho āmakagandho. Macchasakalikāpūtimaṃsasaṃkiliṭṭhasappiādīnaṃ gandho vissagandho. Sugandhoti iṭṭhagandho. Duggandhoti aniṭṭhagandho. Iminā padadvayena sabbopi gandho pariyādinno. Evaṃ santepi kaṇṇakagandhapilotikagandhādayo pāḷiyaṃ anāgatā sabbepi gandhā yevāpanakaṭṭhānaṃ paviṭṭhāti veditabbā.

624. 于香处的解释中，所谓“根香”，即是依任何根而生之香。于木髓香等中，亦是此法。未煮熟或煮坏的蔬菜等之香是生香。鱼鳞、腐肉、污秽的酥油等之香是腥臭。所谓“好香”，即可喜之香；所谓“恶香”，即不可喜之香。以此二词，一切香皆被含摄。虽是如此，如菌香、布片香等圣典中未曾出现的，当知一切此等香皆已摄入总说之处。

Evamayaṃ mūlagandhādinā bhedena bhinnopi gandho lakkhaṇādīhi abhinnoyeva. Sabbopi hesa ghānapaṭihananalakkhaṇo gandho, ghānaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Sesaṃ cakkhāyatananiddese vuttanayeneva veditabbaṃ. Idhāpi hi tatheva dvipaññāsanayapaṭimaṇḍitā terasa vārā vuttā. Te atthato pākaṭāyeva.

如是，此香虽因根香等差别而有差异，但从特征等方面来看，实无差别。因为一切香皆以撞击鼻根为特征，以作为鼻识的对象为作用，以作为其行境为现起。其余应如眼处解释中所说之法了知。于此香处的解释中亦然，如彼处一般，以五十二种方法庄严，讲述了十三个章。彼等之义实已明显。

628. Rasāyatananiddese [Pg.357] mūlarasoti yaṃkiñci mūlaṃ paṭicca nibbattaraso. Khandharasādīsupi eseva nayo. Ambilanti takkambilādi. Madhuranti ekantato gosappiādi. Madhu pana kasāvayuttaṃ ciranikkhittaṃ kasāvaṃ hoti. Phāṇitaṃ khāriyuttaṃ ciranikkhittaṃ khāriyaṃ hoti. Sappi pana ciranikkhittaṃ vaṇṇagandhe jahantampi rasaṃ na jahatīti tadeva ekantamadhuraṃ. Tittakanti nimbapaṇṇādi. Kaṭukanti siṅgiveramaricādi. Loṇikanti sāmuddikaloṇādi. Khārikanti vātiṅgaṇakaḷīrādi. Lambilanti badarāmalakakapiṭṭhasālavādi. Kasāvanti haritakādi. Ime sabbepi rasā vatthuvasena vuttā. Taṃtaṃvatthuto panettha rasova ambilādīhi nāmehi vuttoti veditabbo. Sādūti iṭṭharaso, asādūti aniṭṭharaso. Iminā padadvayena sabbopi raso pariyādinno. Evaṃ santepi leḍḍurasabhittirasapilotikarasādayo pāḷiyaṃ anāgatā sabbepi rasā yevāpanakaṭṭhānaṃ paviṭṭhāti veditabbā.

628. 在味处的解释中，“根味”是指依任何根而产生的味。对于茎味等也是同样的方法。酸味如酸酪等。甜味如纯酥油等。然而，蜂蜜若混有涩味，久置则变涩。糖蜜若混有碱味，久置则变碱味。而酥油即使久置而失去色与香，其味亦不失，故唯此是纯甜。苦味如印楝叶等。辛味如姜、胡椒等。咸味如海盐等。碱味如茄子嫩芽等。酸味如枣、庵摩罗迦果、木苹果、酸粥等。涩味如诃子等。所有这些味都是依事而说。于此当了知，所谓酸等名称，即是指从那些事而来的味。适味即可喜之味，不适味即不可喜之味。通过这两个词语，所有味都被含摄了。即使如此，像土块味、墙味、布片味等在圣典中未曾出现的，也应当了知所有这些味都已进入了一般范畴。

Evamayaṃ mūlarasādinābhedena bhinnopi raso lakkhaṇādīhi abhinnoyeva. Sabbopi hesa jivhāpaṭihananalakkhaṇo raso, jivhāviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Sesaṃ cakkhāyatananiddese vuttanayeneva veditabbaṃ. Idhāpi hi tatheva dvipaññāsanayapaṭimaṇḍitā terasa vārā vuttā.

如是，此味虽因根味等类别而有差异，但从特征等方面看，并无差异。因为一切味都以撞击舌根为特征，以作为舌识的对象为作用，以作为其行境为现起。其余应如眼处解释中所述的方法了知。此处也同样以五十二种方法装饰，讲述了十三个章。

632. Itthindriyaniddese yanti karaṇavacanaṃ. Yena kāraṇena itthiyā itthiliṅgādīni hontīti ayamettha attho. Tattha ‘liṅga’nti saṇṭhānaṃ. Itthiyā hi hatthapādagīvāurādīnaṃ saṇṭhānaṃ na purisassa viya hoti. Itthīnañhi heṭṭhimakāyo visado hoti, uparimakāyo avisado. Hatthapādā khuddakā, mukhaṃ khuddakaṃ. Nimittanti sañjānanaṃ. Itthīnañhi uramaṃsaṃ avisadaṃ hoti, mukhaṃ nimmassudāṭhikaṃ. Kesabandhavatthaggahaṇampi na purisānaṃ viya hoti. Kuttanti kiriyā. Itthiyo hi daharakāle suppakamusalakehi kīḷanti, cittadhītalikāya kīḷanti, mattikavākena suttakaṃ nāma kantanti. Ākappoti gamanādiākāro. Itthiyo hi gacchamānā avisadā gacchanti, tiṭṭhamānā nipajjamānā nisīdamānā khādamānā bhuñjamānā avisadā bhuñjanti. Purisampi hi avisadaṃ disvā mātugāmo [Pg.358] viya gacchati tiṭṭhati nipajjati nisīdati khādati bhuñjatīti vadanti.

632. 在女根的解释中，“yaṃ”是表原因之词。“因为此原因，女性具有女性性相等”，这是此处的含义。于此，‘性相’(liṅga)是指形体。女性的手、足、颈、胸等的形体不像男性那样。女性的下半身轮廓分明，上半身则不然；手足小，脸小。‘标记’(nimitta)是指识别的特征。女性的胸肌不发达，脸上无须。束发和穿着的方式也不像男性那样。‘行为’(kutta)是指举止。女性年幼时玩小簸箕和小杵，玩彩绘娃娃，用陶制纺锤纺细线。‘仪态’(ākappa)是指行走等姿态。女性行走、站立、躺卧、坐着、咀嚼、进食时，举止都不俐落。当看到男性举止不俐落时，人们也会说：“他像女人一样行走、站立、躺卧、坐着、咀嚼、进食。”

Itthattaṃ itthibhāvoti ubhayampi ekatthaṃ; itthisabhāvoti attho. Ayaṃ kammajo paṭisandhisamuṭṭhito. Itthiliṅgādīni pana itthindriyaṃ paṭicca pavatte samuṭṭhitāni. Yathā hi bīje sati, bījaṃ paṭicca, bījapaccayā rukkho vaḍḍhitvā sākhāviṭapasampanno hutvā ākāsaṃ pūretvā tiṭṭhati, evameva itthibhāvasaṅkhāte itthindriye sati itthiliṅgādīni honti. Bījaṃ viya hi itthindriyaṃ, bījaṃ paṭicca vaḍḍhitvā ākāsaṃ pūretvā ṭhitarukkho viya itthindriyaṃ paṭicca itthiliṅgādīni pavatte samuṭṭhahanti. Tattha itthindriyaṃ na cakkhuviññeyyaṃ, manoviññeyyameva. Itthiliṅgādīni cakkhuviññeyyānipi manoviññeyyānipi.

“女性状态”(itthatta)与“女性本质”(itthibhāva)，两者意义相同，即“女性自性”(itthisabhāva)。此（女根）是业生的，在结生时生起。而女性的性相等，则是依赖女根而在生命期中生起。譬如，当有种子时，依赖种子，以种子为缘，树木得以生长，枝叶繁茂，遍满虚空而立；同样地，当有称为“女性本质”的女根时，才会有女性的性相等。女根好比种子；依赖女根而在生命期中生起的女性性相等，就好比依赖种子生长而枝繁叶茂、遍满虚空的树木。其中，女根非眼识所能识知，唯是意识所能识知。而女性的性相等，则既是眼识所能识知，也是意识所能识知。

Idaṃ taṃ rūpaṃ itthindriyanti idaṃ taṃ rūpaṃ, yathā cakkhundriyādīni purisassāpi honti, na evaṃ; niyamato pana itthiyā eva indriyaṃ ‘itthindriyaṃ’.

“此色即女根”，是说此色法，不像眼根等那样也为男性所有；而是规定唯有女性才有的根，才称为“女根”。

633. Purisindriyepi eseva nayo. Purisaliṅgādīni pana itthiliṅgādīnaṃ paṭipakkhato veditabbāni. Purisassa hi hatthapādagīvāurādīnaṃ saṇṭhānaṃ na itthiyā viya hoti. Purisānañhi uparimakāyo visado hoti heṭṭhimakāyo avisado, hatthapādā mahantā, mukhaṃ mahantaṃ, uramaṃsaṃ visadaṃ, massudāṭhikā uppajjanti. Kesabandhanavatthaggahaṇaṃ na itthīnaṃ viya hoti. Daharakāle rathanaṅgalādīhi kīḷanti, vālikapāḷiṃ katvā vāpiṃ nāma khananti, gamanādīni visadāni honti. Itthimpi gamanādīni visadāni kurumānaṃ disvā ‘puriso viya gacchatī’tiādīni vadanti. Sesaṃ itthindriye vuttasadisameva.

633. 男根也是同样的方法。而男性的性相等，当知与女性的性相等相反。男性的手、足、颈、胸等的形体不像女性那样。男性的上半身宽阔，下半身则不宽阔；手足大，脸大；胸肌发达，生有胡须。束发和穿着的方式也不像女性那样。年幼时玩玩具车、玩具犁等，堆沙堤、挖水池。行走等姿态稳健。当看到女性姿态稳健时，人们也会说：“她走路像个男人”等。其余部分与女根的解释相似。

Tattha itthibhāvalakkhaṇaṃ itthindriyaṃ, itthīti pakāsanarasaṃ, itthiliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. Purisabhāvalakkhaṇaṃ purisindriyaṃ, purisoti pakāsanarasaṃ, purisaliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. Ubhayampetaṃ paṭhamakappikānaṃ pavatte samuṭṭhāti. Aparabhāge paṭisandhiyaṃ. Paṭisandhisamuṭṭhitampi pavatte calati parivattati.

其中，女根以女性状态为特征，以显示“是女性”为作用，以作为女性的性相、标记、行为、仪态之原因为现起。男根以男性状态为特征，以显示“是男性”为作用，以作为男性的性相、标记、行为、仪态之原因为现起。此二者在初劫有情的生命期中生起，其后则在结生时生起。即使是在结生时生起的，在生命期中也会动摇和改变。

Yathāha [Pg.359] –

如言：

‘‘Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṃ pātubhūtaṃ hoti. Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṃ pātubhūtaṃ hotī’’ti (pārā. 69).

“彼时，有一位比丘出现了女性的性相。彼时，有一位比丘尼出现了男性的性相。”

Imesu pana dvīsu purisaliṅgaṃ uttamaṃ, itthiliṅgaṃ hīnaṃ. Tasmā purisaliṅgaṃ balavaakusalena antaradhāyati, itthiliṅgaṃ dubbalakusalena patiṭṭhāti. Itthiliṅgaṃ pana antaradhāyantaṃ dubbalaakusalena antaradhāyati, purisaliṅgaṃ balavakusalena patiṭṭhāti. Evaṃ ubhayampi akusalena antaradhāyati, kusalena patiṭṭhātīti veditabbaṃ.

于此二者中，男性性相为胜，女性性相为劣。是故，男性性相因强的不善而消失，女性性相因弱的善而确立。而女性性相消失时，是因弱的不善而消失；男性性相则因强的善而确立。当知，如是二者皆因不善而消失，因善而确立。

Ubhatobyañjanakassa pana kiṃ ekaṃ indriyaṃ udāhu dveti? Ekaṃ. Tañca kho itthiubhatobyañjanakassa itthindriyaṃ, purisaubhatobyañjanakassa purisindriyaṃ. ‘Evaṃ sante dutiyabyañjanakassa abhāvo āpajjati. Indriyañhi byañjanakāraṇaṃ vuttaṃ. Tañcassa natthī’ti? ‘Na tassa indriyaṃ byañjanakāraṇaṃ’. ‘Kasmā’? ‘Sadā abhāvato. Itthiubhatobyañjanakassa hi yadā itthiyā rāgacittaṃ uppajjati, tadāva purisabyañjanaṃ pākaṭaṃ hoti, itthibyañjanaṃ paṭicchannaṃ guḷhaṃ hoti. Tathā itarassa itaraṃ.

那么，双性人(ubhatobyañjanaka)是一个根还是两个根呢？一个。并且，女性双性人有女根，男性双性人有男根。“若是如此，则第二性相便不存在了。因为根被称为是性相之因，而他却没有那个（第二根）。”“他的根并非那性相之因。”“为何？”“因其并非恒常存在。因为当女性双性人对女性生起贪心时，那时男性的性相就显现，女性的性相则被隐藏、遮蔽。另一者亦然。

Yadi ca tesaṃ indriyaṃ dutiyabyañjanakāraṇaṃ bhaveyya, sadāpi byañjanadvayaṃ tiṭṭheyya. Na pana tiṭṭhati. Tasmā veditabbametaṃ na tassa taṃ byañjanakāraṇaṃ. Kammasahāyaṃ pana rāgacittamevettha kāraṇaṃ. Yasmā cassa ekameva indriyaṃ hoti, tasmā itthiubhatobyañjanako sayampi gabbhaṃ gaṇhāti, parampi gaṇhāpeti. Purisaubhatobyañjanako paraṃ gabbhaṃ gaṇhāpeti, sayaṃ pana na gaṇhātīti.

再者，如果他们的根是第二性相之因，那么两种性相就应恒常并存。但实际上并非并存。因此当知，他的根并非那性相之因。于此，有业为助的贪心才是其因。因为他只有一个根，所以女性双性人既能自己受孕，也能使他人受孕；男性双性人能使他人受孕，自己则不能受孕。

634. Jīvitindriyaniddese yaṃ vattabbaṃ taṃ heṭṭhā arūpajīvitindriye vuttameva. Kevalañhi tattha yo tesaṃ arūpīnaṃ dhammānanti vuttaṃ, idha rūpajīvitindriyattā yo tesaṃ rūpīnaṃ dhammānanti ayameva viseso. Lakkhaṇādīni panassa evaṃ veditabbāni – sahajātarūpānupālanalakkhaṇaṃ jīvitindriyaṃ, tesaṃ pavattanarasaṃ, tesaṃ yeva ṭhapanapaccupaṭṭhānaṃ, yāpayitabbabhūtapadaṭṭhānanti.

634. 在命根的解释中，所应说的内容已在下面无色命根一节中说过了。只是，那里说“那些无色法”，在此由于是色命根，故说“那些色法”，这便是其差别。再者，其特相、作用、现起、近因等当如是了知：命根有随护俱生色之相，有使它们持续发生的作用，有建立它们的现起，有应被维持的大种为近因。

635. Kāyaviññattiniddese [Pg.360] kāyaviññattīti ettha tāva kāyena attano bhāvaṃ viññāpentānaṃ tiracchānehipi purisānaṃ, purisehi vā tiracchānānampi kāyagahaṇānusārena gahitāya etāya bhāvo viññāyatīti ‘viññatti’. Sayaṃ kāyagahaṇānusārena viññāyatītipi ‘viññatti’. ‘‘Kāyena saṃvaro sādhū’’tiādīsu (dha. pa. 361) āgato copanasaṅkhāto kāyova viññatti ‘kāyaviññatti’. Kāyavipphandanena adhippāyaviññāpanahetuttā, sayañca tathā viññeyyattā kāyena viññattītipi ‘kāyaviññatti’.

635. 在身表(kāyaviññatti)的解释中，首先，于“身表”一词，对于以身来表达自身意趣的人或畜生而言，其意趣是依循身的姿态而被此（表）所了知，故为“表”(viññatti)。或说，其自身依循身的姿态而被了知，故亦为“表”。在《法句经》(DhP. 361)“善哉身律仪”等句中，被称为“动”(copana)的身即是表，故为“身表”。因其是借由身的活动来表达意趣之因，且其自身亦能被如是了知，故“以身表达”亦为“身表”。

Kusalacittassa vātiādīsu aṭṭhahi kāmāvacarehi abhiññācittena cāti navahi kusalacittehi kusalacittassa vā, dvādasahipi akusalacittehi akusalacittassa vā, aṭṭhahi mahākiriyehi dvīhi ahetukakiriyehi abhiññāppattena ekena rūpāvacarakiriyenāti ekādasahi kiriyacittehi abyākatacittassa vā. Ito aññāni hi cittāni viññattiṃ na janenti. Sekkhāsekkhaputhujjanānaṃ pana ettakeheva cittehi viññatti hotīti etesaṃ kusalādīnaṃ vasena tīhi padehi ‘hetuto’ dassitā.

在“或善心者”等句中，对于有善心者，（表）是由八种欲界善心与神通心这九种善心而有；对于有不善心者，是由十二种不善心而有；对于有无记心者，则是由八种大唯作心、两种无因唯作心，以及已达神通的一种色界唯作心这十一种唯作心而有。因为除此以外的心不产生表。再者，有学、无学、凡夫仅由这些心而有表，如是，通过善等此三句，显示了其“因”(hetuto)。

Idāni chahi padehi ‘phalato’ dassetuṃ abhikkamantassa vātiādi vuttaṃ. Abhikkamādayo hi viññattivasena pavattattā viññattiphalaṃ nāma. Tattha ‘abhikkamantassā’ti purato kāyaṃ abhiharantassa. Paṭikkamantassāti pacchato paccāharantassa. Ālokentassāti ujukaṃ pekkhantassa. Vilokentassāti ito cito ca pekkhantassa. Samiñjentassāti sandhayo saṅkocentassa. Pasārentassāti sandhayo paṭipaṇāmentassa.

现在，为以六句从果的方面显示，而说“前进者”等。因为前进等是依表而转起，故名为表之果。于此，“前进者”即向前运身者；“后退者”即向后退身者；“前视者”即直视者；“环视者”即四处观望者；“屈者”即收缩关节者；“伸者”即展开关节者。

Idāni chahi padehi ‘sabhāvato’ dassetuṃ kāyassa thambhanāti ādi vuttaṃ. Tattha ‘kāyassā’ti sarīrassa. Kāyaṃ thambhetvā thaddhaṃ karotīti thambhanā. Tameva upasaggena vaḍḍhetvā santhambhanāti āha. Balavatarā vā thambhanā ‘santhambhanā’. Santhambhitattanti santhambhitabhāvo. Viññāpanavasena viññatti. Viññāpanāti viññāpanākāro. Viññāpitabhāvo viññāpitattaṃ. Sesamettha yaṃ vattabbaṃ taṃ heṭṭhā dvārakathāyaṃ vuttameva. Tathā vacīviññattiyaṃ.

现在，为以六句从自性方面显示，而说“身的支撑”等。于此，“身的”即身体的。支撑身体，使其坚固，故名“支撑”（thambhanā）。以“saṃ”此前缀增强此词，则说为“强力支撑”（santhambhanā）。或者，更强的支撑即是“强力支撑”。“强力支撑性”（santhambhitattaṃ）即是已被强力支撑的状态（santhambhitabhāvo）。依表达（viññāpana）的作用，名为“表”（viññatti）。“表达”即是表达的方式（viññāpanākāra）。已被表达的状态（viññāpitabhāvo）即是“已被表达性”（viññāpitattaṃ）。于此其余当说之义，已在下文“门论”（dvārakathā）中说过。语表亦然。

636. Vacīviññattītipadassa [Pg.361] pana niddesapadānañca attho tattha na vutto, so evaṃ veditabbo – vācāya attano bhāvaṃ viññāpentānaṃ tiracchānehipi purisānaṃ, purisehi vā tiracchānānampi, vacīgahaṇānusārena gahitāya etāya bhāvo viññāyatīti viññatti. Sayañca vacīgahaṇānusārena viññāyatītipi viññatti. ‘‘Sādhu vācāya saṃvaro’’tiādīsu (dha. pa. 361) āgatā copanasaṅkhātā vacī eva viññatti ‘vacīviññatti’. Vacīghosena adhippāyaviññāpanahetuttā sayañca tathāviññeyyattā vācāya viññattītipi ‘vacīviññatti’. Vācā girātiādīsu vuccatīti ‘vācā’. Giriyatīti ‘girā’. Byappathoti vākyabhedo. Vākyañca taṃ patho ca atthaṃ ñātukāmānaṃ ñāpetukāmānañcātipi ‘byappatho’. Udīriyatīti udīraṇaṃ. Ghussatīti ghoso. Kariyatīti kammaṃ. Ghosova kammaṃ ghosakammaṃ. Nānappakārehi kato ghosoti attho. Vaciyā bhedo vacībhedo. So pana ‘na bhaṅgo, pabhedagatā vācā evā’ti ñāpanatthaṃ vācā vacībhedoti vuttaṃ. Imehi sabbehipi padehi ‘saddavācāva’ dassitā. Idāni tāya vācāya saddhiṃ yojetvā heṭṭhā vuttatthānaṃ viññattiādīnaṃ padānaṃ vasena tīhākārehi sabhāvato taṃ dassetuṃ yā tāya vācāya viññattītiādi vuttaṃ. Taṃ heṭṭhā vuttanayattā uttānatthameva.

636. 然而，“语表”(vacīviññatti)一词及其解释诸词的含义在那里没有说明，当如是了知：对于以语表达自身意图的人，其意图为畜生所了知，或对于畜生，其意图为人所了知；依循对语的领会，由此了知其意图，故为“表”(viññatti)。其自身亦依循对语的领会而被了知，故亦为“表”。在《法句经》(Dhp. 361)“善哉语律仪”等句中，被称为“动”(copana)的语即是表，即“语表”。因其是借由语声来表达意趣之因，且其自身亦能被如是了知，故“以语而表”亦为“语表”。在“语、言”等词中，因其被言说(vuccati)，故为“语”(vācā)。因其被发出(giriyati)，故为“言”(girā)。“言路”(byappatho)是语句之分别。其既是句，亦是为欲知义者及欲令知义者而设之道，故亦为“言路”。因其被发出(udīriyati)，故为“发出”(udīraṇaṃ)。因其被发出声响(ghussati)，故为“声”(ghoso)。因其被造作(kariyatīti)，故为“业”(kammaṃ)。声即是业，为“声业”(ghosakammaṃ)，意为以种种方式所作之声。语之分别(bhedo)为“语分别”(vacībhedo)。但为了表明“此非破坏，而是已达区别之语”，故说为“语，语分别”。所有这些词都显示了“作为声音的语”。现在，为将此语与前文已述其义的“表”等诸词相结合，依三种行相从自性上显示它，故说“凡以此语而有之表”等。因其理路已如前文所述，故其义自明。

Idāni viññattisamuṭṭhāpakacittesu asammohatthaṃ dvattiṃsa chabbīsa ekūnavīsati soḷasa pacchimānīti idaṃ pakiṇṇakaṃ veditabbaṃ – dvattiṃsa cittāni hi rūpaṃ samuṭṭhāpenti, iriyāpathampi upatthambhenti, duvidhampi viññattiṃ janenti. Chabbīsati viññattimeva na janenti, itaradvayaṃ karonti. Ekūnavīsati rūpameva samuṭṭhāpenti, itaradvayaṃ na karonti. Soḷasa imesu tīsu ekampi na karonti.

现在，为于能生起表(viññatti)之诸心中不生迷惑，当知此杂项：三十二种心能生起色，亦能支持威仪，且产生两种表。二十六种心唯不产生表，但行其余二者。十九种心仅生起色，不行其余二者。十六种心于此三者中，一者亦不行。

Tattha dvattiṃsāti heṭṭhā vuttāneva kāmāvacarato aṭṭha kusalāni, dvādasa akusalāni, kiriyato dasa cittāni, sekkhaputhujjanānaṃ abhiññācittaṃ, khīṇāsavānaṃ abhiññācittanti. Chabbīsāti rūpāvacarato pañca kusalāni, pañca kiriyāni, arūpāvacarato cattāri kusalāni, cattāri kiriyāni, cattāri maggacittāni, cattāri phalacittānīti. Ekūnavīsatīti kāmāvacarakusalavipākato ekādasa, akusalavipākato dve[Pg.362], kiriyato kiriyamanodhātu, rūpāvacarato pañca vipākacittānīti. Soḷasāti dve pañcaviññāṇāni, sabbasattānaṃ paṭisandhicittaṃ, khīṇāsavānaṃ cuticittaṃ, arūpe cattāri vipākacittānīti. Imāni soḷasa rūpiriyāpathaviññattīsu ekampi na karonti. Aññānipi bahūni arūpe uppannāni anokāsagatattā rūpaṃ na samuṭṭhāpenti. Na tāneva, kāyavacīviññattiyopi.

于此，三十二者即：如前所述的欲界八善心、十二不善心、十唯作心，以及有学与凡夫的神通心与漏尽者的神通心。二十六者即：色界五善心、五唯作心，无色界四善心、四唯作心，四道心与四果心。十九者即：欲界善异熟十一心、不善异熟二心、唯作意界，以及色界五异熟心。十六者即：五双识、一切有情的结生心、漏尽者的死心，以及无色界四异熟心。这十六种心，于色、威仪、表中，一者亦不造作。其他许多生于无色界的心，因无处所故，不生起色法。它们亦不生起身表与语表。

637. Ākāsadhātuniddese na kassati, na nikassati, kasituṃ vā chindituṃ vā bhindituṃ vā na sakkāti ākāso. Ākāsova ākāsagataṃ, kheḷagatādi viya. Ākāsoti vā gatanti ‘ākāsagataṃ’. Na haññatīti aghaṃ, aghaṭṭanīyanti attho. Aghameva aghagataṃ. Chiddaṭṭhena vivaro. Vivarova vivaragataṃ. Asamphuṭṭhaṃ catūhi mahābhūtehīti etehi asamphuṭṭhaṃ nijjaṭākāsaṃva kathitaṃ. Lakkhaṇādito pana rūpaparicchedalakkhaṇā ākāsadhātu, rūpapariyantappakāsanarasā, rūpamariyādapaccupaṭṭhānā asamphuṭṭhabhāvachiddavivarabhāvapaccupaṭṭhānā vā, paricchinnarūpapadaṭṭhānā, yāya paricchinnesu rūpesu ‘idamito uddhaṃ adho tiriya’nti ca hoti.

637. 于空界(ākāsadhātu)的解释中，因其不可耕、不可除、不可切、不可破，故为“空”(ākāso)。空即是“空所摄”(ākāsagataṃ)，犹如唾液所摄等。或说，被称为“空”，故为“空所摄”。因其不被撞击，故为“无碍”(aghaṃ)，意为不可触。无碍即是“无碍所摄”(aghagataṃ)。以孔隙义为“间隙”(vivaro)。间隙即是“间隙所摄”(vivaragataṃ)。“不与四大大种接触”，是说它如无纠结之虚空，不与彼等接触。再者，从特相等而言，空界以划分色法为相，以显现色法边界为作用（味），以作为色法界限为现起，或以不接触、孔隙、间隙的状态为现起，以被划分之色为近因。依此，于被划分之色中，而有“此为上、下、横”的分别。

638. Ito pare rūpassalahutādīnaṃ niddesā cittassalahutādīsu vuttanayeneva veditabbā. Lakkhaṇādito panettha adandhatālakkhaṇā rūpassa lahutā, rūpānaṃ garubhāvavinodanarasā, lahuparivattitāpaccupaṭṭhānā, lahurūpapadaṭṭhānā. Athaddhatālakkhaṇā rūpassa mudutā, rūpānaṃ thaddhabhāvavinodanarasā, sabbakiriyāsu avirodhitāpaccupaṭṭhānā, mudurūpapadaṭṭhānā. Sarīrakiriyānukūlakammaññabhāvalakkhaṇā rūpassa kammaññatā, akammaññatāvinodanarasā, adubbalabhāvapaccupaṭṭhānā, kammaññarūpapadaṭṭhānā.

638. 此后，关于色轻快性等的解释，应当按照在心轻快性等中所说的方式来理解。于此，从特相等而言，色轻快性以不迟钝为相，以去除色法的沉重为味（作用），以迅速转变为现起，以轻快色法为近因。色柔软性以不僵硬为相，以去除色法的僵硬为味（作用），以在一切活动中无对立为现起，以柔软色法为近因。色适业性以适合身体活动的状态为相，以去除不适业性为味（作用），以不软弱为现起，以适业色法为近因。

Etā pana tisso na aññamaññaṃ vijahanti. Evaṃ santepi yo arogino viya rūpānaṃ lahubhāvo, adandhatālahuparivattippakāro, rūpadandhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro ‘rūpassalahutā’. Yo suparimadditacammasseva rūpānaṃ mudubhāvo sabbakiriyāvisesesu sarasavattanabhāvo vasavattanabhāvamaddavappakāro rūpathaddhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno[Pg.363], so rūpavikāro ‘rūpassa mudutā’. Yo pana sudhantasuvaṇṇasseva rūpānaṃ kammaññabhāvo sarīrakiriyānukūlabhāvappakāro sarīrakiriyānaṃ ananukūlakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro ‘rūpassa kammaññatā’ti. Evametāsaṃ viseso veditabbo.

然而，这三种法互不分离。即使如此，那如无病者般的色法轻快，其形态为不迟钝、迅速转变，由对治能令色法迟钝的界扰动之缘而生起，此色变异即是“色轻快性”。那如善鞣之革般的色法柔软，在一切特殊活动中流畅运作，其形态为顺从、调柔，由对治能令色法僵硬的界扰动之缘而生起，此色变异即是“色柔软性”。又，那如善炼之金般的色法适业，其形态为随顺身体活动，由对治不随顺身体活动的界扰动之缘而生起，此色变异即是“色适业性”。应当如此了知它们的差别。

Etā pana tissopi kammaṃ kātuṃ na sakkoti, āhārādayova karonti. Tathā hi yogino ‘ajja amhehi bhojanasappāyaṃ laddhaṃ, kāyo no lahu mudu kammañño’ti vadanti. ‘Ajja utusappāyaṃ laddhaṃ, ajja amhākaṃ cittaṃ ekaggaṃ, kāyo no lahu mudu kammañño’ti vadantīti.

再者，业（kamma）无法产生这三种特性，唯有食等能产生它们。诚然，禅修者们说：“今天我们得到了适宜的食物，我们的身体轻快、柔软、适业。”又说：“今天我们得到了适宜的时节，今天我们的心一境，我们的身体轻快、柔软、适业。”

641. Upacayasantatiniddesesu āyatanānanti aḍḍhekādasannaṃ rūpāyatanānaṃ. Ācayoti nibbatti. So rūpassa upacayoti yo āyatanānaṃ ācayo punappunaṃ nibbattamānānaṃ, sova rūpassa upacayo nāma hoti; vaḍḍhīti attho. Yo rūpassa upacayo sā rūpassa santatīti yā evaṃ upacitānaṃ rūpānaṃ vaḍḍhi, tato uttaritaraṃ pavattikāle sā rūpassa santati nāma hoti; pavattīti attho. Naditīre khatakūpasmiñhi udakuggamanakālo viya ācayo, nibbatti; paripuṇṇakālo viya upacayo, vaḍḍhi; ajjhottharitvā gamanakālo viya santati, pavattīti veditabbā.

641. 在积聚与相续的解释中，“诸处”是指十一个色处。“积集”是生起。所谓“色的积聚”，即是诸处不断生起的积集，此即名为色的积聚，义为增长。“凡是色的积聚，彼即是色的相续”，即是如此已积聚之色的增长，在其后更进一步转起之时，此即名为色的相续，义为相续发生。当知：犹如在河岸所掘之井，水涌出之时如积集（生起），水圆满之时如积聚（增长），水满溢流淌之时如相续（相续发生）。

Evaṃ kiṃ kathitaṃ hotīti? Āyatanena hi ācayo kathito, ācayena āyatanaṃ kathitaṃ. Ācayova kathito āyatanameva kathitaṃ. Evampi kiṃ kathitaṃ hotīti? Catusantatirūpānaṃ ācayo upacayo nibbatti vaḍḍhi kathitā. Atthato hi ubhayampetaṃ jātirūpasseva adhivacanaṃ. Ākāranānattena pana veneyyavasena ca upacayo santatīti uddesadesanaṃ katvā yasmā ettha atthato nānattaṃ natthi, tasmā niddese ‘‘yo āyatanānaṃ ācayo so rūpassa upacayo, yo rūpassa upacayo sā rūpassa santatī’’ti vuttaṃ.

这样说是什么意思呢？实则由处说积集，由积集说处。说了积集，即是说了处。即便如此，这又是什么意思呢？是说了四种相续色之积集、积聚、生起、增长。从义理上说，此二者（积聚与相续）实是生起色的同义词。然而，因行相不同，并随顺所化众生，而作了“积聚”与“相续”的纲要教示。由于于此义理上并无差异，故于解释中说：“凡是诸处的积集，即是色的积聚；凡是色的积聚，即是色的相续。”

Yasmā ca ubhayampetaṃ jātirūpasseva adhivacanaṃ tasmā ettha ācayalakkhaṇo rūpassa upacayo, pubbantato rūpānaṃ ummujjāpanaraso, niyyātanapaccupaṭṭhāno [Pg.364] paripuṇṇabhāvapaccupaṭṭhāno vā, upacitarūpapadaṭṭhāno. Pavattilakkhaṇā rūpassa santati, anuppabandharasā, anupacchedapaccupaṭṭhānā, anuppabandharūpapadaṭṭhānāti veditabbā.

又因此二者皆是生起色的同义词，故于此当知：色之积聚，以积集为相，以令诸色从前际涌现为味，以交付或圆满状态为现起，以已积聚之色为足处。色之相续，以相续发生为相，以相续不断为味，以不中断为现起，以相续不断之色为足处。

643. Jaratāniddese jīraṇakavasena jarā; ayamettha sabhāvaniddeso. Jīraṇākāro jīraṇatā. Khaṇḍiccanti ādayo tayo kālātikkame kiccaniddesā. Pacchimā dve pakatiniddesā. Ayañhi ‘jarā’ti iminā padena sabhāvato dīpitā; tenassāyaṃ sabhāvaniddeso. ‘Jīraṇatā’ti iminā ākārato; tenassāyaṃ ākāraniddeso. Khaṇḍiccanti iminā kālātikkame dantanakhānaṃ khaṇḍitabhāvakaraṇakiccato. Pāliccanti iminā kesalomānaṃ palitabhāvakaraṇakiccato. Valittacatāti iminā maṃsaṃ milāpetvā tace valibhāvakaraṇakiccato dīpitā. Tenassā ime ‘khaṇḍicca’ntiādayo tayo kālātikkame kiccaniddesā. Tehi imesaṃ vikārānaṃ dassanavasena pākaṭībhūtā pākaṭajarā dassitā. Yatheva hi udakassa vā aggino vā tiṇarukkhādīnaṃ saṃbhaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīsu khaṇḍiccādivasena gatamaggo pākaṭo, cakkhuṃ ummīletvāpi gayhati, na ca khaṇḍiccādīneva jarā. Na hi jarā cakkhuviññeyyā hoti.

643. 在老的解释(jaratāniddesa)中，以衰朽故为老(jarā)；此是此处的自性解释(sabhāvaniddesa)。衰朽之相为衰朽性(jīraṇatā)。“牙齿断裂”(khaṇḍicca)等三者，是在时间流逝中的作用解释(kiccaniddesa)；后二者是本性解释(pakatiniddesa)。确实，此“老”一词，是从自性上被阐明，故此是其自性解释。以“衰朽性”一词，是从相上阐明，故此是其相的解释(ākāraniddeso)。以“牙齿断裂”一词，是阐明在时间流逝中，造成牙齿、指甲断裂状态的作用；以“头发灰白”(pālicca)一词，是阐明造成头发、体毛灰白状态的作用；以“皮肤起皱”(valittacatā)一词，是阐明使肌肉萎缩而在皮肤上造成皱纹状态的作用。因此，此“牙齿断裂”等三者，是其在时间流逝中的作用解释。通过显示这些变异，而开示了已显现的老。犹如水或火，其所经之路，通过草木等的破碎、毁坏或烧焦而变得明显，但那所经之路并非就是水或火；同样，老的所经之路，通过牙齿等的断裂等方式而变得明显，即使睁开眼睛也能被识知，但牙齿断裂等并非就是老。确实，老非眼识所能识知。

Āyuno saṃhāni indriyānaṃ paripākoti imehi pana padehi kālātikkameyeva abhibyattāya āyukkhayacakkhādiindriyaparipākasaññitāya pakatiyā dīpitā. Tenassime pacchimā dve pakatiniddesāti veditabbā. Tattha yasmā jaraṃ pattassa āyu hāyati, tasmā jarā ‘āyuno saṃhānī’ti phalūpacārena vuttā. Yasmā ca daharakāle suppasannāni, sukhumampi attano visayaṃ sukheneva gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni āluḷitāni avisadāni, oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti, tasmā ‘indriyānaṃ paripāko’tipi phalūpacāreneva vuttā.

然而，通过“寿之损减”(āyuno saṃhāni)与“诸根之过熟”(indriyānaṃ paripāko)这些词，阐明了唯在时间流逝中才极其显现、被认知为寿尽及眼等诸根过熟的本性。因此当知，这后二者是本性解释(pakatiniddesa)。其中，因为达到老时，寿会损减，所以老被称为“寿之损减”，此乃以果的转喻而说。又因为年轻时，眼等诸根极其明净，能轻易地识知其细微所缘；而当达到老时，诸根变得过熟、紊乱、不清，甚至无法识知其粗大所缘，因此“诸根之过熟”亦是以果的转喻而说。

Sā panāyaṃ evaṃ niddiṭṭhā sabbāpi jarā pākaṭā paṭicchannāti duvidhā hoti. Tattha dantādīsu khaṇḍabhāvādidassanato rūpadhammesu jarā pākaṭajarā nāma[Pg.365]. Arūpadhammesu pana jarā tādisassa vikārassa adassanato paṭicchannajarā nāma. Puna avīci savīcīti evampi duvidhā hoti. Tattha maṇikanakarajatapavāḷacandimasūriyādīnaṃ viya, mandadasakādīsu pāṇīnaṃ viya ca, pupphaphalapallavādīsu ca apāṇīnaṃ viya, antarantarā vaṇṇavisesādīnaṃ duviññeyyattā jarā avīcijarā nāma; nirantarajarāti attho. Tato aññesu pana yathāvuttesu antarantarā vaṇṇavisesādīnaṃ suviññeyyattā jarā savīcijarā nāmāti veditabbā.

如此所解释的一切老，可分为显现老与潜藏老二种。其中，在牙齿等中，由于可见到断裂等状态，故色法之老名为显现老。然而，在非色法中，由于见不到那样的变异，故其老名为潜藏老。又可分为无间老与有间老二种。其中，犹如摩尼宝、金、银、珊瑚、日月等，以及如小蛇（mandadasaka）等有情，还有如花、果、嫩叶等非有情，其颜色等之差别于其间难以了知，故其老名为无间老，意即无间隔之老。然而，在这些例子之外的其他事物中，由于颜色等之差别于其间易于了知，故当知其老名为有间老。

Lakkhaṇāditopi rūpaparipākalakkhaṇā rūpassa jaratā, upanayanarasā, sabhāvānapagamepi navabhāvāpagamapaccupaṭṭhānā, vīhipurāṇabhāvo viya paripaccamānarūpapadaṭṭhānāti veditabbā.

从特征等而言，亦当了知：色之老性以色之成熟为特征，其作用为引向死亡，其现起为即使自性未消失而新性已消失，其近因为如稻谷变陈旧般正在成熟之色。

644. Aniccatāniddese khayagamanavasena khayo, vayagamanavasena vayo, bhijjanavasena bhedo. Atha vā, yasmā taṃ patvā rūpaṃ khīyati, veti, bhijjati ca, tasmā khīyati etasminti ‘khayo’, veti etasminti ‘vayo’, bhijjati etasminti ‘bhedo’. Upasaggavasena padaṃ vaḍḍhetvā bhedova paribhedo. Hutvā abhāvaṭṭhena, na niccanti aniccaṃ. Tassa bhāvo aniccatā. Antaradhāyati etthāti antaradhānaṃ. Maraṇañhi patvā rūpaṃ antaradhāyati, adassanaṃ gacchati. Na kevalañca rūpameva, sabbepi pañcakkhandhā. Tasmā pañcannampi khandhānaṃ aniccatāya idameva lakkhaṇanti veditabbaṃ. Lakkhaṇādito pana paribhedalakkhaṇā rūpassa aniccatā, saṃsīdanarasā, khayavayapaccupaṭṭhānā, paribhijjamānarūpapadaṭṭhānāti veditabbā.

644. 在无常性的解释中：由于走向灭尽而为灭（khaya），由于走向衰亡而为衰（vaya），由于走向分解而为坏（bheda）。或者说，因为色法达到它时即会灭尽、衰亡与分解，故“于此灭尽”名为“灭”，“于此衰亡”名为“衰”，“于此分解”名为“坏”。通过前缀增强词义，坏即是遍坏（paribheda）。以“有而后无”之义，非恒常即是无常（anicca）；其状态即是无常性（aniccatā）。“于此消失”名为“消失”（antaradhāna）。确实，色法达到死亡时即会消失，变得不可见（adassana）。不仅是色法，一切五蕴（pañcakkhandhā）皆是如此。因此当知，此即是五蕴之无常性之相。从特征等而言，当知：色之无常性以遍坏为特征，以崩坏（saṃsīdana）为作用，以灭尽衰亡为现起，以正在遍坏之色为近因。

Heṭṭhā jāti gahitā jarā gahitā, imasmiṃ ṭhāne maraṇaṃ gahitaṃ. Ime tayo dhammā imesaṃ sattānaṃ ukkhittāsikapaccāmittasadisā. Yathā hi purisassa tayo paccāmittā otāraṃ gavesamānā vicareyyuṃ. Tesu eko evaṃ vadeyya – ‘etaṃ nīharitvā aṭavipavesanaṃ mayhaṃ bhāro hotū’ti. Dutiyo ‘aṭavigatakāle pothetvā pathaviyaṃ pātanaṃ mayhaṃ bhāro’ti. Tatiyo ‘pathavigatakālato paṭṭhāya asinā sīsacchedanaṃ mayhaṃ bhāro’ti. Evarūpā ime jāti ādayo. Nīharitvā aṭavipavesanapaccāmittasadisā hettha jāti, tasmiṃ tasmiṃ ṭhāne nibbattāpanato. Aṭavigataṃ pothetvā pathaviyaṃ pātanapaccāmittasadisā jarā[Pg.366], nibbattakkhandhānaṃ dubbalaparādhīnamañcaparāyaṇabhāvakaraṇato. Pathavigatassa asinā sīsacchedakapaccāmittasadisaṃ maraṇaṃ, jarāppattānaṃ khandhānaṃ jīvitakkhayapāpanatoti.

下方已提及生与老，此处则提及死。这三法对这些众生而言，犹如举剑的敌人。譬如，一人的三个敌人为寻觅时机而四处游走。其中一个说：“将他带出并投入森林是我的责任。”第二个说：“当他进入森林时，将他击倒在地是我的责任。”第三个说：“从他倒地之时起，用剑斩其首是我的责任。”生等诸法亦是如此。此中，生，犹如将人带出并投入森林的敌人，因为它使众生在各个地方出生；老，犹如将进入森林者击倒在地的敌人，因为它使已生的诸蕴变得衰弱、依赖他人、以床榻为归宿；死，犹如用剑斩下已倒地者之首的敌人，因为它使已达衰老之诸蕴的生命耗尽。

645. Kabaḷīkārāhāraniddese kabaḷaṃ karīyatīti kabaḷīkāro. Āharīyatīti āhāro. Kabaḷaṃ katvā ajjhoharīyatīti attho. Rūpaṃ vā āharatītipi ‘āhāro’. Evaṃ vatthuvasena nāmaṃ uddharitvā puna vatthuvasenevetaṃ pabhedato dassetuṃ odano kummāsotiādi vuttaṃ. Odanādīni hi phāṇitapariyantāni dvādasa idhādhippetassa āhārassa vatthūni. Pāḷiyaṃ anāgatāni mūlaphalādīni yevāpanakaṃ paviṭṭhāni.

645. 在《抟食的解释》中：因其被做成团（kabaḷaṃ），故名“抟作”（kabaḷīkāra）；因其被拿取（āharīyati），故名“食”（āhāra）。其义是：做成团后吞食。或因其能带来色法，故亦名“食”。如此，依其质料（vatthu）提出名称后，复又依其质料为之分类，故说“饭、麦粥”等。从饭到糖蜜这十二种，即是此处所指食物的质料。圣典中未出现的根、果等，则包含在“任何其他食物”（yevāpanakaṃ）中。

Idāni tāni mūlaphalādīni kattabbato dassetuṃ yamhi yamhi janapadetiādimāha. Tattha mukhena asitabbaṃ bhuñjitabbanti mukhāsiyaṃ. Dantehi vikhāditabbanti dantavikhādanaṃ. Galena ajjhoharitabbanti galajjhoharaṇīyaṃ. Idāni taṃ kiccavasena dassetuṃ kucchivitthambhananti āha. Tañhi mūlaphalādi odanakummāsādi vā ajjhohaṭaṃ kucchiṃ vitthambheti. Idamassa kiccaṃ. Yāya ojāya sattā yāpentīti heṭṭhā sabbapadehi savatthukaṃ āhāraṃ dassetvā idāni nibbaṭṭitaojameva dassetuṃ idaṃ vuttaṃ.

如今，为从食用方式上说明彼等根、果等，而说“在任何地方……”等。其中，以口所食，是为口食；以齿所嚼，是为齿嚼；以喉所咽，是为喉咽。如今，为从作用上说明它，而说“支撑腹部”。确实，彼根、果等，或饭、粥等，被吞咽后，能支撑腹部，此即其作用。“有情赖以维持生命的食素”：此前已通过所有文句说明了具有事（vatthu）的食物，如今是为了只说明所产生的食素，才说了此句。

Kiṃ panettha vatthussa kiccaṃ? Kiṃ ojāya? Parissayaharaṇapālanāni. Vatthuhi parissayaṃ harati pāletuṃ na sakkoti, ojā pāleti parissayaṃ harituṃ na sakkoti. Dvepi ekato hutvā pāletumpi sakkonti parissayampi harituṃ. Ko panesa parissayo nāma? Kammajatejo. Antokucchiyañhi odanādivatthusmiṃ asati, kammajatejo uṭṭhahitvā udarapaṭalaṃ gaṇhāti, ‘chātomhi, āhāraṃ me dethā’ti vadāpeti. Bhuttakāle udarapaṭalaṃ muñcitvā vatthuṃ gaṇhāti. Atha satto ekaggo hoti.

于此，事（vatthu）的作用为何？食素（ojā）的作用为何？消除危害及守护。事能消除危害，但不能守护；食素能守护，但不能消除危害。二者合一时，则既能守护，亦能消除危害。然则，此所谓危害者为何物？业生火。诚然，当腹中无饭等事时，业生火即生起而抓住胃壁，使人说：“我饿了，给我食物！”进食时，则放开胃壁而抓住事。其后，有情心意专注。

Yathā hi chāyārakkhaso chāyaṃ paviṭṭhaṃ gahetvā devasaṅkhalikāya bandhitvā attano bhavane modanto chātakāle āgantvā sīse ḍaṃsati. So ḍaṭṭhattā viravati. Taṃ viravaṃ sutvā ‘dukkhappatto ettha atthī’ti tato tato manussā āgacchanti. So āgatāgate gahetvā khāditvā [Pg.367] bhavane modati. Evaṃsampadamidaṃ veditabbaṃ. Chāyārakkhaso viya hi kammajatejo, devasaṅkhalikāya bandhitvā ṭhapitasatto viya udarapaṭalaṃ, puna āgatamanussā viya odanādivatthu, otaritvā sīse ḍaṃsanaṃ viya kammajatejassa vatthuto muttassa udarapaṭalaggahaṇaṃ, ḍaṭṭhassa viravanakālo viya ‘āhāraṃ dethā’ti vacanakālo, tāya saññāya āgatāgate gahetvā khāditvā bhavane modanakālo viya kammajatejena udarapaṭalaṃ muñcitvā vatthusmiṃ gahite ekaggacittatā.

譬如，影魔(chāyārakkhaso)抓住进入其影子的人，用天神锁链(devasaṅkhalikā)绑住，在自己的住所里欣喜。待到饥饿时，它便前来咬那人的头。被咬者因而哭喊。听到哭声，人们心想“这里有受苦的人”，便从各处前来。它就把陆续前来的人抓住吃掉，在住所里欣喜。此事当如是理解：影魔好比业生火(kammajatejo)；被天神锁链绑住的众生好比胃膜(udarapaṭalaṃ)；再次前来的人们好比米饭等食物(odanādivatthu)；下来咬头好比业生火脱离食物后抓住胃膜；被咬时的哭喊好比说“给我食物”之时；因那信号而抓住前来者吃掉并在住所欣喜之时，好比业生火放开胃膜、抓住食物时的心一境性(ekaggacittatā)。

Tattha oḷārike vatthusmiṃ ojā mandā hoti. Sukhume balavatī. Kudrūsakabhattādīni hi bhuñjitvā muhutteneva chāto hoti. Sappiādīni pivitvā ṭhitassa divasampi bhattaṃ na ruccati. Ettha ca upādāyupādāya oḷārikasukhumatā veditabbā. Kumbhīlānañhi āhāraṃ upādāya morānaṃ āhāro sukhumo. Kumbhīlā kira pāsāṇe gilanti. Te ca nesaṃ kucchippattā vilīyanti. Morā sappavicchikādipāṇe khādanti. Morānaṃ pana āhāraṃ upādāya taracchānaṃ āhāro sukhumo. Te kira tivassachaḍḍitāni visāṇāni ceva aṭṭhīni ca khādanti. Tāni ca nesaṃ kheḷena temitamattāneva kandamūlaṃ viya mudukāni honti. Taracchānampi āhāramupādāya hatthīnaṃ āhāro sukhumo. Te hi nānārukkhasākhādayo khādanti. Hatthīnaṃ āhārato gavayagokaṇṇamigādīnaṃ āhāro sukhumo. Te kira nissārāni nānārukkhapaṇṇādīni khādanti. Tesampi āhārato gunnaṃ āhāro sukhumo. Te allasukkhatiṇāni khādanti. Tesampi āhārato sasānaṃ āhāro sukhumo. Sasānaṃ āhārato sakuṇānaṃ āhāro sukhumo. Sakuṇānaṃ āhārato paccantavāsīnaṃ āhāro sukhumo. Paccantavāsīnaṃ āhārato gāmabhojakānaṃ āhāro sukhumo. Gāmabhojakānaṃ āhārato rājarājamahāmattānaṃ āhāro sukhumo. Tesampi āhārato cakkavattino āhāro sukhumo. Cakkavattino āhārato bhummadevānaṃ āhāro sukhumo. Bhummadevānaṃ āhārato cātumahārājikānaṃ āhāro sukhumo. Evaṃ yāva paranimmitavasavattīnaṃ [Pg.368] āhāro vitthāretabbo. Tesaṃ panāhāro sukhumotveva niṭṭhaṃ patto.

其中，在粗糙的事物中，营养素则弱；在精细的事物中，则有力。吃了粗米饭等，片刻之后就饿了；喝了酥油等之后，即使一整天也不想吃饭。于此，应通过比较来了知粗细之别。与鳄鱼的食物相比，孔雀的食物更精细。据说鳄鱼吞食石头，石头一到它们腹中便会溶解。孔雀则吃蛇、蝎等活物。与孔雀的食物相比，鬣狗的食物更精细。据说它们吃掉弃置三年的角和骨头，那些东西仅被其唾液浸湿，就变得像根茎一般柔软。与鬣狗的食物相比，大象的食物更精细，它们吃各种树枝等。与大象的食物相比，野牛、gokaṇṇa鹿等的食物更精细，据说它们吃无精华的各种树叶等。与它们的食物相比，牛的食物更精细，它们吃湿草和干草。与它们的食物相比，兔子的食物更精细。与兔子的食物相比，鸟的食物更精细。与鸟的食物相比，边地居民的食物更精细。与边地居民的食物相比，村主的食物更精细。与村主的食物相比，国王与大臣的食物更精细。与他们的食物相比，转轮王的食物更精细。与转轮王的食物相比，地居天的食物更精细。与地居天的食物相比，四大天王天的食物更精细。应如是扩展至他化自在天。而他们的食物，则达到了“极其精细”的终点。

Lakkhaṇāditopi ojālakkhaṇo kabaḷīkāro āhāro, rūpāharaṇaraso, upatthambhanapaccupaṭṭhāno, kabaḷaṃ katvā āharitabbavatthupadaṭṭhānoti veditabbo.

再者，从特征等方面来说，当知抟食以营养素为特征，以产生色法为作用，以支持为显现，以须做成团块后摄取的物质为近因。

646. Noupādāniddese yathā upādārūpaṃ upādiyateva, na aññena upādiyati, evametaṃ na upādiyatevāti noupādā.

646. 在非所造的解释中：譬如所造色，其仅仅是被依止，而不为他法所依止；同样地，此法完全不被依止，故为“非所造”。

647. Phusitabbanti phoṭṭhabbaṃ. Phusitvā jānitabbanti attho. Phoṭṭhabbañca taṃ āyatanañcāti phoṭṭhabbāyatanaṃ. Āpo ca taṃ nissattasuññatasabhāvaṭṭhena dhātu cāti āpodhātu. Idāni yasmā tīṇi rūpāni phusitvā jānitabbāni tasmā tāni bhājetvā dassetuṃ katamaṃ taṃ rūpaṃ phoṭṭhabbāyatanaṃ? Pathavīdhātūtiādimāha. Tattha kakkhaḷattalakkhaṇā pathavīdhātu, patiṭṭhānarasā, sampaṭicchanapaccupaṭṭhānā. Tejodhātu uṇhattalakkhaṇā, paripācanarasā, maddavānuppadānapaccupaṭṭhānā. Vāyodhātu vitthambhanalakkhaṇā, samudīraṇarasā, abhinīhārapaccupaṭṭhānā. Purimā pana ‘āpodhātu’ paggharaṇalakkhaṇā, brūhanarasā, saṅgahapaccupaṭṭhānā. Ekekā cettha sesattayapadaṭṭhānāti veditabbā.

647. 应被触，故为“所触”。其义为：接触后可知。既是所触，又是处，故为“触处”。既是水，又因其无有情、空、自性之义而是界，故为“水界”。如今，因有三种色是接触后可知的，为分别开示，故说：“什么是触处的色？地界”等。其中，地界以坚硬为相，以支持为作用，以承受为显现。火界以热为相，以成熟为作用，以提供柔软为显现。风界以支撑为相，以推动为作用，以带动为显现。而前述水界，以流动为相，以增长为作用，以凝聚为显现。当知于此，每一界皆以其余三界为近因。

Kakkhaḷanti thaddhaṃ. Mudukanti athaddhaṃ. Saṇhanti maṭṭhaṃ. Pharusanti kharaṃ. Sukhasamphassanti sukhavedanāpaccayaṃ iṭṭhaphoṭṭhabbaṃ. Dukkhasamphassanti dukkhavedanāpaccayaṃ aniṭṭhaphoṭṭhabbaṃ. Garukanti bhāriyaṃ. Lahukanti abhāriyaṃ, sallahukanti attho. Ettha ca ‘kakkhaḷaṃ mudukaṃ saṇhaṃ pharusaṃ garukaṃ lahuka’nti padehi pathavīdhātu eva bhājitā. ‘‘Yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca tadā lahutaro ca hoti mudutaro ca kammaññataro cā’’ti (dī. ni. 2.424) suttepi lahumudubhūtaṃ pathavīdhātumeva sandhāya vuttaṃ.

坚硬即是僵硬。柔软即是不僵硬。细即是平滑。粗即是粗砺。乐触是作为乐受之因的可意所触。苦触是作为苦受之因的不可意所触。重即是沉重。轻即是不沉重，义为轻快。于此，以“坚硬、柔软、细、粗、重、轻”等词，唯独分别了地界。经中亦说：“当此身与命、暖、识俱行时，则更为轻快、更为柔软、更为堪任”，此亦是针对变得轻、软的地界而说。

‘Sukhasamphassaṃ dukkhasamphassa’nti padadvayena pana tīṇipi mahābhūtāni bhājitāni. Pathavīdhātu hi sukhasamphassāpi atthi dukkhasamphassāpi. Tathā tejodhātuvāyodhātuyo. Tattha sukhasamphassā pathavīdhātu mudutaluṇahatthe [Pg.369] dahare pāde sambāhante assādetvā assādetvā ‘sambāha tāta, sambāha tātā’ti vadāpanākāraṃ karoti. Sukhasamphassā tejodhātu sītasamaye aṅgārakapallaṃ āharitvā gattaṃ sedente assādetvā assādetvā ‘sedehi tāta, sedehi tātā’ti vadāpanākāraṃ karoti. Sukhasamphassā vāyodhātu uṇhasamaye vattasampanne dahare bījanena bījante assādetvā assādetvā ‘bīja tāta, bīja tātā’ti vadāpanākāraṃ karoti. Thaddhahatthe pana dahare pāde sambāhante aṭṭhīnaṃ bhijjanakālo viya hoti. Sopi ‘apehī’ti vattabbataṃ āpajjati. Uṇhasamaye aṅgārakapalle ābhate ‘apanehi na’nti vattabbaṃ hoti. Sītasamaye bījanena bījante ‘apehi, mā bījā’ti vattabbaṃ hoti. Evametāsaṃ sukhasamphassatā dukkhasamphassatā ca veditabbā.

又，以“乐触与苦触”这两个词，已将三种大种(mahābhūta)区分开来。因为地界(pathavīdhātu)既有乐触也有苦触，火界(tejodhātu)与风界(vāyodhātu)也是如此。其中，乐触的地界，例如当手柔软的年轻比丘按摩双脚时，（被按摩者）享受了又享受，而令其说：“亲爱的，按摩吧！亲爱的，按摩吧！”。乐触的火界，例如在寒冷时，拿来炭火盆温暖身体，（被温暖者）享受了又享受，而令其说：“亲爱的，取暖吧！亲爱的，取暖吧！”。乐触的风界，例如在炎热时，当具足行仪的年轻比丘用扇子扇风时，（被扇者）享受了又享受，而令其说：“亲爱的，扇吧！亲爱的，扇吧！”。然而，当手粗糙的年轻比丘按摩双脚时，则犹如骨头要碎裂之时。他也到了该被说“走开！”的地步。在炎热时，若拿来炭火盆，则应说：“把它拿走！”。在寒冷时，若用扇子扇风，则应说：“走开，不要扇！”。如此，应当了知这些（大种）的乐触性与苦触性。

Yaṃ phoṭṭhabbaṃ anidassanaṃ sappaṭighantiādinā nayena vuttā pana catūhi catūhi nayehi paṭimaṇḍitā terasa vārā heṭṭhā rūpāyatanādīsu vuttanayeneva veditabbā.

又，关于以“不可见有对”等方法所说，并由四法、四法所庄严的十三个章节(vāra)，当仅依下方于色处(rūpāyatana)等中所说的方法来了知。

Kiṃ panetāni tīṇi mahābhūtāni ekappahāreneva āpāthaṃ āgacchanti udāhu noti? Āgacchanti. Evaṃ āgatāni kāyapasādaṃ ghaṭṭenti na ghaṭṭentīti? Ghaṭṭenti. Ekappahāreneva tāni ārammaṇaṃ katvā kāyaviññāṇaṃ uppajjati nuppajjatīti? Nuppajjati. Ābhujitavasena vā hi ussadavasena vā ārammaṇakaraṇaṃ hoti.

再者，这三种大种是同时进入（感官）范围，还是并非如此？是同时进入。如此进入后，它们是否撞击身净色(kāyapasāda)？是撞击。仅同时将它们作为所缘，身识(kāyaviññāṇa)是否生起？不生起。因为所缘的形成，是依于倾向(ābhujita)之力，或依于显着(ussada)之力。

Tattha ābhujitavasena tāva, pattasmiñhi odanena pūretvā ābhate ekaṃ sitthaṃ gahetvā thaddhaṃ vā mudukaṃ vāti vīmaṃsanto kiñcāpi tattha tejopi atthi vāyopi atthi, pathavīdhātumeva pana ābhujati. Uṇhodake hatthaṃ otāretvā vīmaṃsanto kiñcāpi tattha pathavīpi atthi vāyopi atthi, tejodhātumeva pana ābhujati. Uṇhasamaye vātapānaṃ vivaritvā vātena sarīraṃ paharāpento ṭhito mandamande vāte paharante kiñcāpi tattha pathavīpi atthi tejopi atthi, vāyodhātumeva pana ābhujati. Evaṃ ābhujitavasena ārammaṇaṃ karoti nāma.

于此二者中，首先是依于作意(ābhujita)的方式：当钵中盛满饭食送来时，取一粒饭审察其是硬是软，此时尽管其中亦有火界与风界，但他只作意于地界。将手伸入温水中审察时，尽管其中亦有地界与风界，但他只作意于火界。炎热之时，打开窗户，站着让风吹拂身体，当微风吹拂时，尽管其中亦有地界与火界，但他只作意于风界。如是，即名为依于作意的方式而取所缘。

Yo [Pg.370] pana upakkhalati vā sīsena vā rukkhaṃ paharati bhuñjanto vā sakkharaṃ ḍaṃsati, so kiñcāpi tattha tejopi atthi vāyopi atthi, ussadavasena pana pathavīdhātumeva ārammaṇaṃ karoti. Aggiṃ akkamantopi kiñcāpi tattha pathavīpi atthi vāyopi atthi, ussadavasena pana tejodhātumeva ārammaṇaṃ karoti. Balavavāte kaṇṇasakkhaliṃ paharitvā badhirabhāvaṃ karonte. Kiñcāpi tattha pathavīpi atthi tejopi atthi, ussadavasena pana vāyodhātumeva ārammaṇaṃ karoti.

再者，若有人绊倒，或以头撞树，或食时咬到砂石，他虽然于其中亦有火界与风界，但因其显着(ussada)，而只以地界为所缘。踩到火的人，虽然于其中亦有地界与风界，但因其显着，而只以火界为所缘。当强风吹击耳朵，仿佛使其致聋时，虽然于其中亦有地界与火界，但因其显着，而只以风界为所缘。

Yaṃkiñci dhātuṃ ārammaṇaṃ karontassa kāyaviññāṇampi ekappahārena nuppajjati. Sūcikalāpena viddhassa ekappahārena kāyo ghaṭṭiyati. Yasmiṃ yasmiṃ pana ṭhāne kāyapasādo ussanno hoti, tattha tattha kāyaviññāṇaṃ uppajjati. Yattha yatthāpi paṭighaṭṭananighaṃso balavā hoti tattha tattha paṭhamaṃ uppajjati. Kukkuṭapattena vaṇe dhoviyamāne aṃsuaṃsu kāyapasādaṃ ghaṭṭeti. Yattha yattha pana pasādo ussanno hoti, tattha tattheva kāyaviññāṇaṃ uppajjati. Evaṃ ussadavasena ārammaṇaṃ karoti. Ussadavaseneva ca kāyaviññāṇaṃ uppajjati nāma.

无论以任何界为所缘，身识(kāyaviññāṇa)也不会同时全部生起。被针束刺中者，其身体是同时受到触碰。然而，身识只在身净色(kāyapasāda)显着之处生起。并且，在撞击与摩擦强烈之处，身识最先生起。譬如以鸡毛清洗伤口时，鸡毛的每一根纤维都触碰到身净色，然而，身识只在净色显着之处生起。如是，即是依于显着(ussada)而取所缘，而身识也确实是依于显着而生起。

Kathaṃ pana cittassa ārammaṇato saṅkanti hotīti? Dvīhākārehi hoti – ajjhāsayato vā visayādhimattato vā. Vihārapūjādīsu hi ‘tāni tāni cetiyāni ceva paṭimāyo ca vandissāmi, potthakammacittakammāni ca olokessāmī’ti ajjhāsayena gato ekaṃ vanditvā vā passitvā vā itarassa vandanatthāya vā dassanatthāya vā manaṃ katvā vanditumpi passitumpi gacchatiyeva, evaṃ ajjhāsayato saṅkamati nāma.

再者，心如何从一所缘转移？由二种行相而有：或由意乐，或由所缘之殊胜。譬如于寺院供养等时，有人怀此意乐而去：“我将礼拜彼彼塔与像，并观看造型与绘画。”彼于礼拜或观看一者后，复作意欲礼拜或观看另一者，便前往礼拜、观看。如是，名为由意乐而转移。

Kelāsakūṭapaṭibhāgaṃ pana mahācetiyaṃ olokento ṭhitopi aparabhāge sabbatūriyesu paggahitesu rūpārammaṇaṃ vissajjetvā saddārammaṇaṃ saṅkamati. Manuññagandhesu pupphesu vā gandhesu vā ābhatesu saddārammaṇaṃ vissajjetvā gandhārammaṇaṃ saṅkamati. Evaṃ visayādhimattato saṅkamati nāma.

又，纵使正立而瞻望与凯拉萨(Kelāsa)山顶相似之大塔，然于他处，当所有乐器奏响时，亦舍色所缘而转向声所缘。当悦意之花或香被带来时，则舍声所缘而转向香所缘。如是，名为由所缘之殊胜而转移。

651. Āpodhātuniddese āpoti sabhāvaniddeso. Āpova āpogataṃ. Sinehavasena sineho, sinehova sinehagataṃ. Bandhanattaṃ [Pg.371] rūpassāti pathavīdhātuādikassa bhūtarūpassa bandhanabhāvo. Ayopiṇḍiādīni hi āpodhātu ābandhitvā baddhāni karoti. Tāya ābaddhattā tāni baddhāni nāma honti. Pāsāṇapabbatatālaṭṭhihatthidantagosiṅgādīsupi eseva nayo. Sabbāni hetāni āpodhātu eva ābandhitvā baddhāni karoti. Āpodhātuyā ābaddhattāva baddhāni honti.

651. 于水界之解释中，“水”（āpo）是自性之解释。水即是“水所至”（āpogata）。由黏合故为“黏合”（sineha），黏合即是“黏合所至”（sinehagata）。“色之结合性”（Bandhanattaṃ rūpassa）者，是地界等大种色之结合状态。诚然，水界结合铁丸等物，使之凝聚。因被其所结合，彼等乃名为“已结合”。于石山、多罗果核、象牙、牛角等中，理亦如是。实因此等一切，皆是水界将其结合而使之凝聚。正是由为水界所结合，彼等方成为已结合者。

Kiṃ pana pathavīdhātu sesadhātūnaṃ patiṭṭhā hoti na hotīti hoti phusitvā hoti udāhu aphusitvā? Āpodhātu vā sesā ābandhamānā phusitvā ābandhati udāhu aphusitvāti? Pathavīdhātu tāva āpodhātuyā aphusitvāva patiṭṭhā hoti, tejodhātuyā ca vāyodhātuyā ca phusitvā. Āpodhātu pana pathavīdhātumpi tejovāyodhātuyopi aphusitvāva ābandhati. Yadi phusitvā ābandheyya phoṭṭhabbāyatanaṃ nāma bhaveyya.

又，地界为其余诸界之依处耶？若为依处，为触而为，抑或不触而为？抑或水界结合其余诸界时，为触而结合，抑或不触而结合？首先生地界，于水界，不触而为依处；于火界与风界，则触而为依处。而水界，于地界及火、风二界，皆不触而结合。若其触而结合，则应成名为所触处者。

Tejodhātuvāyodhātūnampi sesadhātūsu sakasakakiccakaraṇe eseva nayo. Tejodhātu hi pathavīdhātuṃ phusitvā jhāpeti. Sā pana na uṇhā hutvā jhāyati. Yadi uṇhā hutvā jhāyeyya uṇhattalakkhaṇā nāma bhaveyya. Āpodhātuṃ pana aphusitvāva tāpeti. Sāpi tapamānā na uṇhā hutvā tapati. Yadi uṇhā hutvā tapeyya uṇhattalakkhaṇā nāma bhaveyya. Vāyodhātuṃ pana phusitvāva tāpeti. Sāpi tapamānā na uṇhā hutvā tapati. Yadi uṇhā hutvā tapeyya uṇhattalakkhaṇā nāma bhaveyya. Vāyodhātu pathavīdhātuṃ phusitvā vitthambheti, tathā tejodhātuṃ āpodhātuṃ pana aphusitvāva vitthambheti.

火界与风界对其余诸界各自作用的道理也是如此。火界接触地界而使其燃烧，然而那地界并非是变热而燃烧。如果它是变热而燃烧，那么它就应该有名为热的特相了。然而，火界不接触水界而使其变热，那水界在被加热时，也并非是变热而受热。如果它是变热而受热，那么它就应该有名为热的特相了。然而，火界接触风界而使其变热，那风界在被加热时，也并非是变热而受热。如果它是变热而受热，那么它就应该有名为热的特相了。风界接触地界而支撑它，同样地也接触火界而支撑它；然而，风界不接触水界而支撑它。

Ucchurasaṃ pacitvā phāṇitapiṇḍe kariyamāne āpodhātu thaddhā hoti na hotīti? Na hoti. Sā hi paggharaṇalakkhaṇā. Pathavīdhātu kakkhaḷalakkhaṇā. Omattaṃ pana āpo adhimattapathavīgatikaṃ jātaṃ. Sā hi rasākārena ṭhitabhāvaṃ vijahati, lakkhaṇaṃ na vijahati. Phāṇitapiṇḍe vilīyamānepi pathavīdhātu na vilīyati. Kakkhaḷalakkhaṇā hi pathavīdhātu paggharaṇalakkhaṇā āpodhātu. Omattā pana pathavī adhimattaāpagatikā hoti. Sā piṇḍākārena ṭhitabhāvaṃ vijahati, lakkhaṇaṃ na vijahati. Catunnañhi [Pg.372] mahābhūtānaṃ bhāvaññathattameva hoti, lakkhaṇaññathattaṃ nāma natthi. Tassa abhāvo aṭṭhānaparikappasuttena dīpito. Vuttañhetaṃ –

熬煮甘蔗汁制成糖块时，水界会变坚硬吗？不会。因为它有流动特相，地界有坚硬特相。然而，此时少量的水界呈现为大量的地界之状。它舍弃了以液体形态存在的状态，但并未舍弃其特相。即使糖块溶解，地界也不会溶解。因为地界有坚硬特相，水界有流动特相。然而，此时少量的地界呈现为大量的水界之状。它舍弃了以团块形态存在的状态，但并未舍弃其特相。因为四大只有状态的变异，而没有名为特相的变异。其（特相）的不存在，已由《事非处经》(Aṭṭhānaparikappa Sutta)所阐明。如是说：

‘‘Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ, pathavīdhātuyā…pe… vāyodhātuyā; na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathatta’’nti (a. ni. 3.76).

“阿难，四大可能会有变异——地界……乃至风界；但于佛陀具足不坏净信的圣弟子，绝不会有变异。”

Ayañhettha attho – ānanda, kakkhaḷattalakkhaṇā pathavīdhātu parivattitvā paggharaṇalakkhaṇā āpodhātu nāma bhaveyya, ariyasāvakassa pana aññathattaṃ nāma natthīti. Evamettha aṭṭhānaparikappo āgato.

此中义为：阿难，有坚硬特性的地界，可能会转变为有流动特性的水界；然而，圣弟子却绝无变异。如此，于此便出现了不可能情况的设定。

652. Ito paresu upādiṇṇarūpādiniddesesu upādiṇṇapadādīnaṃ attho mātikākathāyaṃ vuttanayeneva veditabbo. Cakkhāyatanādīni heṭṭhā vitthāritāneva. Tattha tattha pana visesamattameva vakkhāma.

652. 自此之后，在执受色等的解释中，“执受”等词的意义，应当按照《论母》中所说的方法来理解。眼处等已在前面详细解说。然而，于彼彼处，我们仅说明其差别。

Upādiṇṇaniddese tāva cakkhāyatanādīni ekantaupādiṇṇattā vuttāni. Yasmā pana rūpāyatanādīni upādiṇṇānipi atthi anupādiṇṇānipi, tasmā tāni yaṃ vā panāti saṅkhepato dassetvā puna kammassa katattā rūpāyatanantiādinā nayena vitthāritāni. Iminā upāyena sabbayevāpanakesu attho veditabbo.

首先，在执受的解释中，提及眼处等，因为它们完全是执受的。然而，由于色处等既有执受的，也有非执受的，因此先以“又或任何”简略地说明，然后以“色处是业所成”等方法详细地解说。通过此方法，应当理解所有“又或任何”的情况的意义。

Kasmā pana ‘kammassa katattā’ti ca ‘na kammassa katattā’ti ca ubhinnampi niddese ‘jaratā ca aniccatā ca’ na gahitā, anupādiṇṇādīnaṃyeva niddesesu gahitāti? Na kammassa katattāti ettha tāva kammato aññapaccayasamuṭṭhānaṃ saṅgahitaṃ. ‘Kammassa katattā’ti ettha kammasamuṭṭhānameva. Imāni ca dve rūpāni neva kammato na aññasmā rūpajanakapaccayā uppajjanti, tasmā na gahitāni. Sā ca nesaṃ anuppatti parato āvi bhavissati. Anupādiṇṇantiādīsu pana kevalaṃ anupādiṇṇādiggahaṇena kammādisamuṭṭhānatā paṭikkhittā, naaññapaccayasamuṭṭhānatā anuññātā. Tasmā tattha gahitānīti veditabbāni.

为何在“业所成”与“非业所成”二者的解释中，“老性”与“无常性”未被包含，而仅在“非执受”等的解释中被包含呢？在“非业所成”中，包含了从业以外的因缘所生起者；在“业所成”中，仅指从业所生起者。而此二种色法既非从业，亦非从其他生色因缘而生起，是故未被包含。它们的不生起将在下文阐明。然而，在“非执受”等词中，单以“非执受”等词的表述，只是排除了从业等生起，并未认可从业以外的因缘生起。因此当知它们被包含于其中。

666. Cittasamuṭṭhānaniddese kāyaviññatti vacīviññattīti idaṃ dvayaṃ yasmā ekantacittasamuṭṭhānāni bhūtāni upādāya paññāyati, tasmā vuttaṃ. Paramatthato [Pg.373] pana tassa nissayabhūtāni bhūtāneva cittasamuṭṭhānāni, taṃnissitattā. Yathā aniccassa rūpassa jarāmaraṇaṃ aniccaṃ nāma hoti, evamidampi cittasamuṭṭhānaṃ nāma jātaṃ.

666. 在心等起的解释中，“身表、语表”这二者，因依于必定由心等起的大种而被了知，故如是说。再者，以胜义而言，作为其所依的大种本身才是心等起的；由于（二表）依于彼（大种），如同无常之色的老死被称为无常，此二者也同样成为所谓的心等起。

668. Cittasahabhuniddesepi eseva nayo. Yāva cittaṃ tāva paññāyanato idameva dvayaṃ vuttaṃ. Na panetaṃ cittena saha bhūtāni viya, cetanādayo viya ca uppajjati.

668. 在心俱生的解释中也是同样的方法。只要心存在，（此二者）即被了知，故唯此二者被称为（心俱生）。再者，此二者并非如大种或如思等（心所）一般与心一同生起。

670. Cittānuparivattitāyapi eseva nayo. Yāva cittaṃ tāva paññāyanato eva hetaṃ dvayaṃ cittānuparivattīti vuttaṃ.

670. 于心随转性中也是同样的方法。确实，正因为只要心存在，此二者即被了知，故被称为“心随转”。

674. Oḷārikanti vatthārammaṇabhūtattā saṃṅghaṭṭanavasena gahetabbato thūlaṃ. Vuttavipallāsato sukhumaṃ veditabbaṃ.

674. 所谓“粗”，是因其为所依与所缘，且能以冲击的方式被执取，故为粗大。与此所说相反，当知为“细”。

676. Dūreti ghaṭṭanavasena aggahetabbattā dubbiññeyyabhāvena samīpe ṭhitampi dūre. Itaraṃ pana ghaṭṭanavasena gahetabbattā suviññeyyabhāvena dūre ṭhitampi santike. Cakkhāyatanādiniddesā heṭṭhā vuttanayeneva vitthārato veditabbā. Idaṃ tāva duvidhena rūpasaṅgahe visesamattaṃ. Tividhasaṅgaho uttānatthova.

676. 所谓“远”，是因其不能以冲击的方式被执取，且难以了知，故虽在近处亦为远。至于其他（色），则因其能以冲击的方式被执取，且容易了知，故虽在远处亦为近。眼处等的解释，应按前面所说之理详细了知。这只是二法摄色中的差别而已。三法摄则其义浅显。

Catukkaniddesavaṇṇanā

四法解释释义

966. Catubbidhasaṅgahāvasāne diṭṭhādīnaṃ pacchimapadassa bhedābhāvena ādito paṭṭhāya pucchaṃ akatvāva rūpāyatanaṃ diṭṭhaṃ saddāyatanaṃ sutantiādi vuttaṃ. Tattha rūpāyatanaṃ cakkhunā oloketvā dakkhituṃ sakkāti ‘diṭṭhaṃ’ nāma jātaṃ. Saddāyatanaṃ sotena sutvā jānituṃ sakkāti ‘sutaṃ’ nāma jātaṃ. Gandhāyatanādittayaṃ ghānajivhākāyehi patvā gahetabbato munitvā jānitabbaṭṭhena mutaṃ nāma jātaṃ. Phusitvā viññāṇuppattikāraṇato ‘mutaṃ’ nāmātipi vuttaṃ. Sabbameva pana rūpaṃ manoviññāṇena jānitabbanti manasā viññātaṃ nāma jātaṃ.

966. 在四种摄法的结尾，由于“所见”等词中的最后一个词没有区别，所以没有从一开始就提问，而直接说“色处是所见，声处是所闻”等。于此，色处能以眼看而见到，故名为“所见”；声处能以耳听而了知，故名为“所闻”；香处等三者，因以鼻、舌、身到达而应被执取，因思量而应被了知，故名为“所觉”；亦有说言，因触而为识生起之缘故，名为“所觉”。又，一切色法皆应以意识了知，故名为“以意所识”。

Pañcakaniddesavaṇṇanā

五法解释释义

967. Pañcavidhasaṅgahaniddese [Pg.374] kakkhaḷanti thaddhaṃ. Kharameva kharagataṃ, pharusanti attho. Itare dvepi sabhāvaniddesā eva. Ajjhattanti niyakajjhattaṃ. Bahiddhāti bāhiraṃ. Upādiṇṇanti na kammasamuṭṭhānameva. Avisesena pana sarīraṭṭhakassetaṃ gahaṇaṃ. Sarīraṭṭhakañhi upādiṇṇaṃ vā hotu anupādiṇṇaṃ vā, ādinnagahitaparāmaṭṭhavasena sabbaṃ upādiṇṇameva nāma.

967. 在五种摄法的解释中，“坚硬”(kakkhaḷa)即是“坚固”(thaddha)。“粗”(khara)即是“已达粗糙”(kharagata)，意为“粗涩”(pharusa)。其余两者亦皆为自性之解释。“内”(ajjhatta)即是自身的内部。“外”(bahiddhā)即是外部。“执受”(upādiṇṇa)不仅指业所生。实则，此词乃无差别地含摄一切依止于身的法。诚然，依止于身的法，无论是业生的或非业生的，皆因被执为己有、执取与错误思量，而通名为“执受”。

969. Tejogatanti sabbatejesu gataṃ uṇhattalakkhaṇaṃ, tejo eva vā tejobhāvaṃ gatanti ‘tejogataṃ’. Usmāti usmākāro. Usmāgatanti usmābhāvaṃ gataṃ. Usmākārassevetaṃ nāmaṃ. Usumanti balavausmā. Usumameva usumabhāvaṃ gatanti usumagataṃ.

969. “火性”(tejogata)即一切火中所含之热相，或火界自身达到火界之状态，故名“火性”。“暖”(usmā)即暖之形态。“暖性”(usmāgata)即达到暖之状态，此亦为暖之形态的名称。“炽热”(usuma)即强烈的暖。“炽热性”(usumagata)即炽热自身达到炽热之状态。

970. Vāyanakavasena vāyo. Vāyova vāyobhāvaṃ gatattā vāyogataṃ. Thambhitattanti uppalanāḷatacādīnaṃ viya vātapuṇṇānaṃ thambhitabhāvo rūpassa.

970. 因有吹动之作用，故为“风”(vāyo)。风自身因达到风之状态，故为“风性”(vāyogata)。“僵硬性”(thambhitatta)即色法之僵硬状态，犹如莲花茎之外皮等为风所充满时的状态。

Chakkādiniddesavaṇṇanā

六法等解释释义

972-4. Chabbidhādisaṅgahānaṃ tiṇṇaṃ osānapadassa bhedābhāvato ādito paṭṭhāya apucchitvāva niddeso kato. Tattha cakkhuviññāṇena jānituṃ sakkāti cakkhuviññeyyaṃ…pe… manoviññāṇena jānituṃ sakkāti manoviññeyyaṃ. Tividhāya manodhātuyā jānituṃ sakkāti manodhātuviññeyyaṃ sabbaṃ rūpanti ettha yasmā ekaṃ rūpampi manoviññāṇadhātuyā ajānitabbaṃ nāma natthi, tasmā ‘sabbaṃ rūpa’nti vuttaṃ. Sammāsambuddhena hi abhidhammaṃ patvā nayaṃ kātuṃ yuttaṭṭhāne nayo akato nāma natthi. Idañca ekarūpassāpi manoviññāṇadhātuyā ajānitabbassa abhāvena nayaṃ kātuṃ yuttaṭṭhānaṃ nāma, tasmā nayaṃ karonto ‘sabbaṃ rūpa’nti āha.

972-4. 对于六法等三种摄颂，由于其结尾句没有差别，因此从一开始就未经提问而直接作了解释。其中，能为眼识所识知者，是为眼识所知……乃至……能为意识所识知者，是为意识所知。能为三种意界所识知者，是为意界所知。在此，之所以说“一切色”，是因为没有任何一种色法是意识界所不能了知的，因此才说“一切色”。诚然，正等觉者通达阿毗达摩后，于应施设理趣之处，无有不施设理趣者。而此处，亦因无有任何一色是意识界所不能了知，故正是施设理趣的适宜之处，因此在施设理趣时才说“一切色”。

974. Sukhasamphassoti sukhavedanāpaṭilābhapaccayo. Dukkhasamphassoti dukkhavedanāpaṭilābhapaccayo. Idhāpi phoṭṭhabbārammaṇassa sukhadukkhassa sabbhāvato ayaṃ nayo dinno.

974. 乐触是获得乐受的因缘。苦触是获得苦受的因缘。此处也因所触境存在适意与不适意，故给出此理趣。

Navakādiniddesavaṇṇanā

九法等解释之释义

975. Navake [Pg.375] pana indriyarūpassa nāma atthitāya nayo dinno. Tasseva sappaṭighaappaṭighatāya dasake nayo dinno. Ekādasake aḍḍhekādasa āyatanāni vibhattāni. Tesaṃ niddesavārā heṭṭhā vuttanayena vitthārato veditabbā. Sesaṃ sabbattha uttānatthameva.

975. 在九法中，为说明根色之存在而给出理趣。在十法中，为说明其有对与无对之性而给出理趣。在十一法中，分别了十个半处。其解释诸轮，应依前述之理趣详细了知。其余各处，其义自明。

Pakiṇṇakakathā

杂项论述

Imesu pana rūpesu asammohatthaṃ samodhānaṃ samuṭṭhānaṃ parinipphannañca saṅkhatanti idaṃ ‘pakiṇṇakaṃ’ veditabbaṃ.

再者，于此等色法中，为免迷惑，应知总集、生起、已遍成及有为，此即是“杂项”。

Tattha ‘samodhāna’nti sabbameva hidaṃ rūpaṃ samodhānato cakkhāyatanaṃ…pe… kabaḷīkāro āhāro, phoṭṭhabbāyatanaṃ āpodhātūti pañcavīsatisaṅkhyaṃ hoti. Taṃ vatthurūpena saddhiṃ chabbīsatisaṅkhyaṃ veditabbaṃ. Ito aññaṃ rūpaṃ nāma natthi. Keci pana ‘middharūpaṃ nāma atthī’ti vadanti. Te ‘‘addhā munīsi sambuddho, natthi nīvaraṇā tavā’’tiādīni (su. ni. 546) vatvā middharūpaṃ nāma natthīti paṭisedhetabbā. Apare balarūpena saddhiṃ sattavīsati, sambhavarūpena saddhiṃ aṭṭhavīsati, jātirūpena saddhiṃ ekūnatiṃsati, rogarūpena saddhiṃ samatiṃsati rūpānīti vadanti. Tepi tesaṃ visuṃ abhāvaṃ dassetvā paṭikkhipitabbā. Vāyodhātuyā hi gahitāya balarūpaṃ gahitameva, aññaṃ balarūpaṃ nāma natthi. Āpodhātuyā sambhavarūpaṃ, upacayasantatīhi jātirūpaṃ, jaratāaniccatāhi gahitāhi rogarūpaṃ gahitameva. Aññaṃ rogarūpaṃ nāma natthi. Yopi kaṇṇarogādi ābādho so visamapaccayasamuṭṭhitadhātumattameva. Na añño tattha rogo nāma atthīti samodhānato chabbīsatimeva rūpāni.

于此，所谓“总集”，即此一切色法总集为眼处……乃至抟食、触处、水界，共二十五种。此应与事色(vatthurūpa)合为二十六种。除此之外，再无名为色法者。有些人说“有名为睡眠色(middharūpa)者”，应当引用“诚然，您是牟尼、正觉者，您已无诸盖障”等（《经集》546）来否定，言无名为睡眠色者。另有他人说，加上力色(balarūpa)为二十七种，加上精液色(sambhavarūpa)为二十八种，加上生色(jātirūpa)为二十九种，加上病色(rogarūpa)为三十种色法。对他们也应指出这些色法并非单独存在，并加以驳斥。因为风界被执取时，力色就已被执取，并无另外的力色。精液色已被水界所摄，生色已被增长与相续所摄，病色已被衰老与无常所摄。并无另外的病色。即使是耳病等疾病，也只是由不调和之缘所生的界而已，于彼处并无另外名为病者。因此，由总集故，色法唯有二十六种。

‘Samuṭṭhāna’nti kati rūpāni katisamuṭṭhānāni? Dasa ekasamuṭṭhānāni, ekaṃ dvisamuṭṭhānaṃ, tīṇi tisamuṭṭhānāni, nava catusamuṭṭhānāni, dve na kenaci samuṭṭhahanti.

“生起”：有多少色法由多少种原因生起？十种色法由一种原因生起，一种色法由两种原因生起，三种色法由三种原因生起，九种色法由四种原因生起，两种色法不从任何原因生起。

Tattha cakkhupasādo…pe… jīvitindriyanti imāni aṭṭha ekantaṃ kammatova samuṭṭhahanti. Kāyaviññattivacīviññattidvayaṃ ekantena cittato samuṭṭhātīti dasa [Pg.376] ‘ekasamuṭṭhānāni’ nāma. Saddo ututo ca cittato ca samuṭṭhātīti eko ‘dvisamuṭṭhāno’ nāma. Tattha aviññāṇakasaddo ututo samuṭṭhāti, saviññāṇakasaddo cittato. Lahutādittayaṃ pana utucittāhārehi samuṭṭhātīti tīṇi ‘tisamuṭṭhānāni’ nāma. Avasesāni nava rūpāni tehi kammena cāti catūhi samuṭṭhahantīti nava ‘catusamuṭṭhānāni’ nāma. Jaratā aniccatā pana etesu ekatopi na samuṭṭhahantīti dve ‘na kenaci samuṭṭhahanti’ nāma. Kasmā? Ajāyanato. Na hi etāni jāyanti. Kasmā? Jātassa pākabhedattā. Uppannañhi rūpaṃ jīrati bhijjatīti avassaṃ panetaṃ sampaṭicchitabbaṃ. Na hi uppannaṃ rūpaṃ arūpaṃ vā akkhayaṃ nāma dissati. Yāva pana na bhijjati tāvassa paripākoti siddhametaṃ. ‘Jātassa pākabhedattā’ti yadi ca tāni jāyeyyuṃ tesampi pākabhedā bhaveyyuṃ. Na ca pāko paccati, bhedo vā bhijjatīti jātassa pākabhedattā netaṃ dvayaṃ jāyati.

其中，眼净色……乃至命根，这八种色法完全由业生起。身表与语表这两种色法完全由心生起，此十种称为“一缘生”。声音由时节与心生起，此一种称为“二缘生”。其中，无识之声由时节生起，有识之声由心生起。再者，轻快性等三种色法由时节、心、食生起，此三种称为“三缘生”。其余九种色法由彼等（时节、心、食）及业这四种原因生起，此九种称为“四缘生”。然而，老性与无常性，于此等（四因）中，不由任何一因生起，此二种称为“不由任何因生起”。为何？因其不生。确实，此二者不生起。为何？因为是已生之法的成熟与坏灭。确实，已生之色法会衰老、坏灭，此事必须接受。确实，未曾见过已生的色法或非色法有称为不坏灭者。只要尚未坏灭，其成熟便存在，此理已然成立。如果它们（老性与无常性）会生起，那么它们自身也会有成熟与坏灭。然而，成熟不会再成熟，坏灭也不会再坏灭。因为是已生之法的成熟与坏灭，所以这二者不生起。

Tattha siyā – yathā ‘kammassa katattā’ti ādiniddesesu ‘rūpassa upacayo rūpassa santatī’ti vacanena ‘jāti’ jāyatīti sampaṭicchitaṃ hoti, evaṃ ‘pāko’pi paccatu ‘bhedo’pi bhijjatūti. ‘‘Na tattha ‘jāti jāyatī’ti sampaṭicchitaṃ. Ye pana dhammā kammādīhi nibbattanti tesaṃ abhinibbattibhāvato jātiyā tappaccayabhāvavohāro anumato. Na pana paramatthato jāti jāyati. Jāyamānassa hi abhinibbattimattaṃ jātī’’ti.

于此，可能会有此质难：如在“业已造作”等的解释(niddesa)中，通过“色之积集，色之相续”等语，而接受了‘生’会生起；同样地，也让‘成熟’再成熟，让‘坏灭’再坏灭吧！于彼处，‘生会生起’此义并未被接受。然而，对于由业等所生的诸法，由于其生起的状态，对于‘生’，认可其‘由彼等为缘’的说法。但从胜义上，‘生’并不生起。确实，‘生’仅是正在生起之法的生起而已。

Tattha siyā – ‘yatheva jāti yesaṃ dhammānaṃ abhinibbatti tappaccayabhāvavohāraṃ abhinibbattivohārañca labhati, tathā pākabhedāpi yesaṃ dhammānaṃ pākabhedā tappaccayabhāvavohāraṃ abhinibbattivohārañca labhantu. Evaṃ idampi dvayaṃ kammādisamuṭṭhānamevāti vattabbaṃ bhavissatī’ti. ‘Na pākabhedā taṃ vohāraṃ labhanti. Kasmā? Janakapaccayānubhāvakkhaṇe abhāvato. Janakapaccayānañhi uppādetabbadhammassa uppādakkhaṇeyeva ānubhāvo, na tato uttari. Tehi abhinibbattitadhammakkhaṇasmiñca jāti paññāyamānā tappaccayabhāvavohāraṃ abhinibbattivohārañca labhati, tasmiṃ khaṇe sabbhāvato; na itaradvayaṃ, tasmiṃ khaṇe abhāvatoti nevetaṃ jāyatī’ti vattabbaṃ. ‘‘Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20) āgatattā [Pg.377] idampi dvayaṃ jāyatīti ce – ‘na, pariyāyadesitattā. Tattha hi paṭiccasamuppannānaṃ dhammānaṃ jarāmaraṇattā pariyāyena taṃ paṭiccasamuppanna’nti vuttaṃ.

于此，或有质难：“正如‘生’对于某些法是其‘生起’，能获得‘以彼为缘之存在’和‘生起’的说法；同样地，‘老’与‘坏’对于某些法是其‘老’与‘坏’，也应能获得‘以彼为缘之存在’和‘生起’的说法。如此，这二者也应被称为是由业等所生起。”（答：）“老与坏”不能获得那种说法。为何？因为在能生缘具有力量的刹那，它们并不存在。须知能生缘的力量，仅在于其所应生起的法之生起刹那，而不在其后。并且，在由那些缘所生起的法的刹那，“生”是显现的，故能获得‘以彼为缘之存在’和‘生起’的说法，因其于彼刹那存在；其余二者则不然，因其于彼刹那不存在，故不应说“此亦生起”。若言：“如（《相应部》2.20）所说：‘诸比丘，老死是无常、有为、缘生的’，因此这二者也生起。”（答：）“不然，因其为方便说。须知于彼经中，乃因缘生之法有老死之性，故以方便说其为‘缘生’。”

‘Yadi evaṃ, tayampetaṃ ajātattā sasavisāṇaṃ viya natthi; nibbānaṃ viya vā nicca’nti ce – na, nissayapaṭibaddhavuttito; pathavīādīnañhi nissayānaṃ bhāve jātiādittayaṃ paññāyati, tasmā na natthi. Tesañca abhāve na paññāyati, tasmā na niccaṃ. Etampi ca abhinivesaṃ paṭisedhetuṃ eva idaṃ vuttaṃ – ‘‘jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20). Evamādīhi nayehi tāni dve rūpāni na kehici samuṭṭhahantīti veditabbaṃ.

若言：“若如此，则此三者（生、老、坏）因非被生起，岂不像兔角一般不存在？抑或如涅槃一般是常？”（答：）“不然，因其存在与所依相联系。须知当地等所依存在时，生等三者才被认知，是故并非不存在；而当彼等所依不存在时，（生等三者）亦不被认知，是故并非是常。并且，正是为了断除此等执取，才说此经：‘诸比丘，老死是无常、有为、缘生的’。应以此等理趣了知：彼二种色法（老、坏）非由任何因缘所生起。”

Apica ‘samuṭṭhāna’nti ettha ayamaññopi attho. Tassāyaṃ mātikā – ‘kammajaṃ kammapaccayaṃ kammapaccayautusamuṭṭhānaṃ, āhārasamuṭṭhānaṃ āhārapaccayaṃ āhārapaccayautusamuṭṭhānaṃ, utusamuṭṭhānaṃ utupaccayaṃ utupaccayautusamuṭṭhānaṃ, cittasamuṭṭhānaṃ cittapaccayaṃ cittapaccayautusamuṭṭhāna’nti.

此外，于“等起”(samuṭṭhāna)一词，此处尚有另一义。其纲目如下：“业生、业为缘、业缘时节生；食生、食为缘、食缘时节生；时节生、时节为缘、时节缘时节生；心生、心为缘、心缘时节生。”

Tattha cakkhupasādādi aṭṭhavidhaṃ rūpaṃ saddhiṃ hadayavatthunā ‘kammajaṃ’ nāma. Kesamassu hatthidantā assavālā camaravālāti evamādi ‘kammapaccayaṃ’ nāma. Cakkaratanaṃ devatānaṃ uyyānavimānādīnīti evamādi ‘kammapaccayautusamuṭṭhānaṃ’ nāma.

其中，眼净(cakkhupasāda)等八种色，连同心所依处(hadayavatthu)，名为“业生”。头发、胡须、象牙、马尾、牦牛尾等，名为“业为缘”。轮宝、诸天的园林、天宫等，名为“业缘时节生”。

Āhārato samuṭṭhitaṃ suddhaṭṭhakaṃ ‘āhārasamuṭṭhānaṃ’ nāma. Kabaḷīkāro āhāro dvinnampi rūpasantatīnaṃ paccayo hoti āhārasamuṭṭhānassa ca upādinnassa ca. Āhārasamuṭṭhānassa janako hutvā paccayo hoti, kammajassa anupālako hutvāti idaṃ āhārānupālitaṃ kammajarūpaṃ ‘āhārapaccayaṃ’ nāma. Visabhāgāhāraṃ sevitvā ātape gacchantassa tilakakāḷakuṭṭhādīni uppajjanti, idaṃ ‘āhārapaccayautusamuṭṭhānaṃ’ nāma.

由食而生的纯八法聚，名为“食生”。段食(kabaḷīkāra-āhāra)是食生与所执取(upādinna)此二种色相续流的缘。其作为食生色的生成者而为缘，又作为业生色的维持者，因此，此由食维持的业生色，名为“食为缘”。食用不相宜的食物后于烈日下行走，会生起黑斑、麻风等，此名为“食缘时节生”。

Ututo samuṭṭhitaṃ suddhaṭṭhakaṃ ‘utusamuṭṭhānaṃ’ nāma. Tasmiṃ utu aññaṃ aṭṭhakaṃ samuṭṭhāpeti, idaṃ ‘utupaccayaṃ’ nāma. Tasmimpi utu aññaṃ aṭṭhakaṃ samuṭṭhāpeti, idaṃ ‘utupaccayautusamuṭṭhānaṃ’ nāma. Evaṃ tissoyeva santatiyo ghaṭṭetuṃ sakkoti. Na tato paraṃ. Imamatthaṃ anupādinnakenāpi dīpetuṃ vaṭṭati. Utusamuṭṭhāno nāma valāhako. Utupaccayā nāma [Pg.378] vuṭṭhidhārā. Deve pana vuṭṭhe bījāni virūhanti, pathavī gandhaṃ muñcati, pabbatā nīlā khāyanti, samuddo vaḍḍhati, etaṃ utupaccayautusamuṭṭhānaṃ nāma.

由时节而生的纯八法聚，名为“时节生”。于其中，时节又生起另一八法聚，此名为“时节为缘”。于彼之中，时节又生起另一八法聚，此名为“时节缘时节生”。如是，仅能连接三代相续，不能更远。此义亦可以非所执取(anupādinnaka)法来说明。时节生者，名为云；时节为缘者，名为雨流。又，天降雨时，种子发芽，大地散发香气，群山显得青黛，海洋增长，此等皆名为“时节缘时节生”。

Cittato samuṭṭhitaṃ suddhaṭṭhakaṃ ‘cittasamuṭṭhānaṃ’ nāma. ‘‘Pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo’’ti (paṭṭhā. 1.1.11) idaṃ ‘cittapaccayaṃ’ nāma. Ākāse antalikkhe hatthimpi dasseti, assampi dasseti, rathampi dasseti, vividhampi senābyūhaṃ dassetitī (paṭi. ma. 3.18) idaṃ ‘cittapaccayautusamuṭṭhānaṃ’ nāma.

由心生起的纯八法聚，名为“心生”。“后生的心与心所法，对此前生的身，为后生缘之缘。”（《发趣论》1.1.11）这名为“心缘”。“于空中、于虚空中，能示现象，能示现马，能示现车，能示现种种军队的布阵。”（《无碍解道》3.18）这名为“心缘时节生”。

‘Parinipphanna’nti pannarasa rūpāni parinipphannāni nāma, dasa aparinipphannāni nāma. ‘Yadi aparinipphannā, asaṅkhatā nāma bhaveyyuṃ’. ‘‘Tesaṃyeva pana rūpānaṃ kāyavikāro ‘kāyaviññatti’ nāma, vacīvikāro ‘vacīviññatti’ nāma, chiddaṃ vivaraṃ ‘ākāsadhātu’ nāma, lahubhāvo ‘lahutā’ nāma, mudubhāvo ‘mudutā’ nāma, kammaññabhāvo ‘kammaññatā’ nāma, nibbatti ‘upacayo’ nāma, pavatti ‘santati’ nāma, jīraṇākāro ‘jaratā’ nāma, hutvā abhāvākāro ‘aniccatā’ nāmāti. Sabbaṃ parinipphannaṃ saṅkhatameva hotī’’ti.

“已成”：十五种色法名为已成，十种名为未成。“若为未成，则应名为无为法。”然而，于彼等色法中，身之变化名为“身表”，语之变化名为“语表”，孔隙与空隙名为“空界”，轻快名为“轻快性”，柔软名为“柔软性”，适业名为“适业性”，生起名为“积”，持续名为“相续”，衰老之相名为“老性”，有而复无之相名为“无常性”。一切已成之法皆是有为法。

Aṭṭhasāliniyā dhammasaṅgahaaṭṭhakathāya

于《法集论》义注《含义阐明》

Rūpakaṇḍavaṇṇanā niṭṭhitā.

色篇释义终。

3. Nikkhepakaṇḍo

3. 总摄篇

Tikanikkhepakathā

三法总摄论

985. Ettāvatā [Pg.379] kusalattiko sabbesaṃ kusalādidhammānaṃ padabhājananayena vitthārito hoti. Yasmā pana yvāyaṃ kusalattikassa vibhajananayo vutto, sesatikadukānampi eseva vibhajananayo hoti – yathā hi ettha, evaṃ ‘katame dhammā sukhāya vedanāya sampayuttā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā…pe… ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ṭhapetvā vedanākhandhaṃ, ime dhammā sukhāya vedanāya sampayuttā’tiādinā anukkamena sabbatikadukesu sakkā paṇḍitehi vibhājananayaṃ sallakkhetuṃ – tasmā taṃ vitthāradesanaṃ nikkhipitvā, aññena nātisaṅkhepanātivitthāranayena sabbatikadukadhammavibhāgaṃ dassetuṃ katame dhammā kusalāti nikkhepakaṇḍaṃ āraddhaṃ. Cittuppādakaṇḍañhi vitthāradesanā, aṭṭhakathākaṇḍaṃ saṅkhepadesanā. Idaṃ pana nikkhepakaṇḍaṃ cittuppādakaṇḍaṃ upādāya saṅkhepo, aṭṭhakathākaṇḍaṃ upādāya vitthāroti saṅkhittavitthāradhātukaṃ hoti. Tayidaṃ, vitthāradesanaṃ nikkhipitvā desitattāpi, heṭṭhā vuttakāraṇavasenāpi, nikkhepakaṇḍaṃ nāmāti veditabbaṃ. Vuttañhetaṃ –

985. 至此，善三法已依句分别法而广说。然，既已宣说善三法之分别法，其余三法与二法之分别法亦复如是——犹如于此，智者能于一切三法与二法中，次第了知其分别法，如：“云何法与乐受相应？于某时，欲界善心已生，喜俱、智相应，或以色为所缘……乃至……或于彼时，除受蕴外，有其他缘生之无色法，此等法与乐受相应。”等——是故，置彼广说，为以非太略非太广之法，显示一切三法与二法之分别，而开示以“云何法为善”为始之总摄品。心生品实为广说，义注品为略说。而此总摄品，依于心生品则为略，依于义注品则为详，故其性质为略而详。此品既因置广说而说，亦因前述之理由，当知其名为总摄品。此义亦说：

Mūlato khandhato cāpi, dvārato cāpi bhūmito;

Atthato dhammato cāpi, nāmato cāpi liṅgato;

Nikkhipitvā desitattā, nikkhepoti pavuccatīti.

由根与由蕴，亦由门由地；由义与由法，亦由名由相；因搁置而说，故称为“总摄”。

Idañhi tīṇi kusalamūlānītiādinā nayena mūlato nikkhipitvā desitaṃ. Taṃsampayutto vedanākkhandhoti khandhato. Taṃsamuṭṭhānaṃ kāyakammanti dvārato. Kāyadvārappavattañhi kammaṃ kāyakammanti vuccati. Sukhabhūmiyaṃ, kāmāvacareti bhūmito nikkhipitvā desitaṃ. Tattha tattha atthadhammanāmaliṅgānaṃ vasena desitattā atthādīhi nikkhipitvā desitaṃ nāmāti veditabbaṃ.

此确实是以“三善根”等方式，依根而总摄开示。“彼相应受蕴”，是依蕴而（总摄开示）。“彼等起身业”，是依门而（总摄开示）。（经由身门转起的业，确实称为身业。）“于乐地”、“于欲界”，是依地而总摄开示。由于在在处处，皆依义、法、名、相而说，故当知是依义等而总摄开示。

Tattha [Pg.380] kusalapadaniddese tāva tīṇīti gaṇanaparicchedo. Kusalāni ca tāni mūlāni ca, kusalānaṃ vā dhammānaṃ hetupaccayapabhavajanakasamuṭṭhānanibbattakaṭṭhena mūlānīti kusalamūlāni. Evaṃ atthavasena dassetvā idāni nāmavasena dassetuṃ alobho adoso amohoti āha. Ettāvatā yasmā mūlena muttaṃ kusalaṃ nāma natthi, tasmā catubhūmakakusalaṃ tīhi mūlehi pariyādiyitvā dassesi dhammarājā. Taṃsampayuttoti tehi alobhādīhi sampayutto. Tattha alobhena sampayutte saṅkhārakkhandhe, adosāmohāpi alobhena sampayuttasaṅkhārakkhandhagaṇanaṃyeva gacchanti. Sesadvayavasena sampayogepi eseva nayo. Iti catubhūmakakusalaṃ puna taṃsampayuttakacatukkhandhavasena pariyādiyitvā dassesi dhammarājā. Taṃsamuṭṭhānanti tehi alobhādīhi samuṭṭhitaṃ. Imināpi nayena tadeva catubhūmikakusalaṃ tiṇṇaṃ kammadvārānaṃ vasena pariyādiyitvā dassesi dhammarājā. Evaṃ tāva kusalaṃ tīsu ṭhānesu pariyādiyitvā dassitaṃ.

于善句的解释中，首先，“三”是数量限定。彼等既是善，亦是根；或谓，以其为诸善法之因、缘、源、生者、起者、成者之义，而为诸善法之根，故名“善根”。如是依义开示后，今为依名开示而言：“无贪、无瞋、无痴”。至此，因无离根之善法，是故法王依三根总括四地善法而开示。“彼相应”者，即与彼无贪等相应。此中，于与无贪相应的行蕴中，无瞋与无痴亦被归入与无贪相应的行蕴中。其余二根相应时，理亦同然。如是，法王复依彼相应四蕴总括四地善法而开示。“彼等起”者，即由彼无贪等所生起。以此理，法王亦依三业门总括同样的彼四地善法而开示。如是，首先，善法于三处被总括开示。

986. Akusalepi eseva nayo. Dvādasannañhi akusalacittānaṃ ekampi mūlena muttaṃ nāma natthīti mūlena pariyādiyitvā dassesi dhammarājā. Taṃsampayuttacatukkhandhato ca uddhaṃ akusalaṃ nāma natthīti tāneva dvādasa akusalacittāni catukkhandhavasena pariyādiyitvā dassesi. Dhammarājā kāyakammādivasena pana nesaṃ pavattisabbhāvato kammadvāravasena pariyādiyitvā dassesi dhammarājā. Yaṃ panettha tadekaṭṭhā ca kilesātiādi vuttaṃ, tattha ekasmiṃ citte puggale vā ṭhitanti ‘ekaṭṭhaṃ’. Tattha ekasmiṃ citte ṭhitaṃ sahajekaṭṭhaṃ nāma hoti. Ekasmiṃ puggale ṭhitaṃ pahānekaṭṭhaṃ nāma. Tena lobhādinā aññena vā tattha tattha niddiṭṭhena saha ekasmiṃ ṭhitanti tadekaṭṭhaṃ. Tattha ‘katame dhammā saṃkiliṭṭhasaṃkilesikā? Tīṇi akusalamūlāni – lobho doso moho, tadekaṭṭhā ca kilesā’ti saṃkiliṭṭhattike; ‘katame dhammā hīnā? Tīṇi akusalamūlāni – lobho doso moho, tadekaṭṭhā ca kilesā’ti hīnattike ‘katame dhammā akusalā? Tīṇi akusalamūlāni – lobho doso moho, tadekaṭṭhā ca kilesā’ti imasmiṃ kusalattike; ‘katame [Pg.381] dhammā saṃkiliṭṭhā? Tīṇi akusalamūlāni – lobho doso moho, tadekaṭṭhā ca kilesā’ti kilesagocchake ‘katame dhammā saraṇā? Tīṇi akusalamūlāni – lobho doso moho, tadekaṭṭhā ca kilesāti saraṇaduke’ti – imesu ettakesu ṭhānesu ‘sahajekaṭṭhaṃ’ āgataṃ.

986. 于不善法，理亦同然。因为十二不善心中无一离根者，故法王依根总括开示。又，在与诸根相应的四蕴之外，再无所谓的不善法，故法王依四蕴总括开示那十二不善心。又因彼等有身业等转起，法王亦依业门总括开示。此中所言“及彼同处之烦恼”等，“同处”者，谓住于一心或一补特伽罗中。此中，住于一心者，名为“俱生同处”；住于一补特伽罗中者，名为“所断同处”。与在各处所指的彼贪等，或与其他的法，共同住于一处，故名“彼同处”。此中，于杂染三法中说：“哪些法是杂染而令杂染？三不善根——贪、瞋、痴，及彼同处之烦恼。”于劣三法中说：“哪些法是劣？三不善根……及彼同处之烦恼。”于此善三法中说：“哪些法是不善？三不善根……及彼同处之烦恼。”于烦恼聚中说：“哪些法是杂染？三不善根……及彼同处之烦恼。”于有漏二法中说：“哪些法是有漏？三不善根……及彼同处之烦恼。”——于所有这些地方，出现了“俱生同处”。

Dassanenapahātabbattike pana ‘imāni tīṇi saṃyojanāni, tadekaṭṭhā ca kilesā’ti, dassanenapahātabbahetukattikepi ‘imāni tīṇi saṃyojanāni, tadekaṭṭhā ca kilesā’ti, puna tattheva tīṇi saṃyojanāni – sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso, ime dhammā dassanenapahātabbā; tadekaṭṭho lobho doso moho, ime dhammā dassanenapahātabbahetū; tadekaṭṭhā ca kilesā taṃsampayutto vedanākhandho…pe… viññāṇakkhandho, taṃsamuṭṭhānaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ime dhammā dassanenapahātabbahetukāti; sammappadhānavibhaṅge ‘‘tattha katame pāpakā akusalā dhammā? Tīṇi akusalamūlāni – lobho doso moho, tadekaṭṭhā ca kilesā’’ti (vibha. 391) – imesu pana ettakesu ṭhānesu ‘pahānekaṭṭhaṃ’ āgatanti veditabbaṃ.

然而，于见所断三法中说：“此三结，及彼同处之烦恼。”于见所断因三法中亦说：“此三结，及彼同处之烦恼。”再者，于彼处，三结——有身见、疑、戒禁取，此等法是见所断；彼同处之贪、瞋、痴，此等法是见所断因；彼同处之烦恼、彼相应受蕴……乃至……识蕴、彼等起之身业、语业、意业，此等法是见所断因。于《正勤分别》中说：“此中，哪些是恶不善法？三不善根——贪、瞋、痴，及彼同处之烦恼。”（《分别论》391）——当知于此等诸处，皆是作为“所断同一义”而来。

987. Abyākatapadaniddeso uttānatthoyevāti. Imasmiṃ tike tīṇi lakkhaṇāni tisso paññattiyo kasiṇugghāṭimākāsaṃ ajaṭākāsaṃ ākiñcaññāyatanassa ārammaṇaṃ nirodhasamāpatti ca na labbhatīti vuttaṃ.

987. 无记句的解释，其义浅显。已说于此三法中，三相、三概念、遍所除空、无障空、无所有处之所缘（概念）以及灭尽定，皆不可得。

988. Vedanāttikaniddese sukhabhūmiyanti ettha yathā tambabhūmi kaṇhabhūmīti tambakaṇhabhūmiyova vuccanti, evaṃ sukhampi sukhabhūmi nāma. Yathā ucchubhūmi sālibhūmīti ucchusālīnaṃ uppajjanaṭṭhānāni vuccanti, evaṃ sukhassa uppajjanaṭṭhānaṃ cittampi sukhabhūmi nāma. Taṃ idha adhippetaṃ. Yasmā pana sā kāmāvacare vā hoti, rūpāvacarādīsu vā, tasmāssā taṃ pabhedaṃ dassetuṃ kāmāvacaretiādi vuttaṃ. Sukhavedanaṃ ṭhapetvāti yā sā sukhabhūmiyaṃ sukhavedanā, taṃ ṭhapetvā. Taṃsampayuttoti tāya ṭhapitāya sukhavedanāya sampayutto. Sesapadadvayepi imināva nayena attho veditabboti.

988. 于受三法之解释中，关于“乐地”(sukhabhūmi)：犹如红地、黑地被称为“红地”、“黑地”，同样地，乐本身也名为乐地。又犹如甘蔗地、稻田被称为甘蔗和稻米的生长地，同样地，乐生起之处的心也名为乐地。此处意指后者。然而，由于此地或在欲界，或在色界等，为了显示其区别，故说“欲界”等。所谓“除去乐受”，即是除去那在乐地中的乐受；所谓“与彼相应”，即是与那被除去的乐受相应。其余二句之义，亦应以此理了知。

Imasmiṃ [Pg.382] tike tisso vedanā, sabbaṃ rūpaṃ, nibbānanti idampi na labbhati. Ayañhi tiko kusalattike ca alabbhamānehi imehi ca tīhi koṭṭhāsehi muttako nāma. Ito paresu pana tikadukesu pāḷito ca atthato ca yaṃ vattabbaṃ siyā taṃ sabbaṃ padānukkamena mātikākathāyañceva kusalādīnaṃ niddese ca vuttameva. Yaṃ pana yattha visesamattaṃ tadeva vakkhāma.

在此三法聚中，三受、一切色、涅槃，此亦不可得。此三法聚实乃脱离了在善三法聚中不可得的诸法，以及此三部分，故名为“脱离”。至于此后的其余三法聚与二法聚，凡是应依圣典与义理而说的，一切皆已在《论母义释》以及善法等的解释中，依文句次第说过了。我们将仅说明其中任何特别之处。

991. Tattha vipākattike tāva kiñcāpi arūpadhammā viya rūpadhammāpi kammasamuṭṭhānā atthi, anārammaṇattā pana te kammasarikkhakā na hontīti sārammaṇā arūpadhammāva kammasarikkhakattā vipākāti vuttā, bījasarikkhakaṃ phalaṃ viya. Sālibījasmiñhi vapite aṅkurapattādīsu nikkhantesupi sāliphalanti na vuccati. Yadā pana sālisīsaṃ pakkaṃ hoti pariṇataṃ, tadā bījasarikkhako sāli eva sāliphalanti vuccati. Aṅkurapattādīni pana bījajātāni bījato nibbattānīti vuccanti, evameva rūpampi kammajanti vā upādiṇṇanti vā vattuṃ vaṭṭati.

991. 于异熟三法聚中，虽然色法如无色法一般亦由业而生，但因其无所缘，故不与业相似。唯有有缘的无色法，因其与业相似，故被称为“异熟”，犹如与种子相似的果实。譬如播下稻种，即使长出芽、叶等，也不称为“稻果”；只有当稻穗成熟时，那与种子相似的稻谷才被称为“稻果”。而芽、叶等，只被称为“种子所生”、“从种子所生”。同样地，色法亦可被称为“业生”或“所执取”。

994. Upādiṇṇattike kiñcāpi khīṇāsavassa khandhā ‘amhākaṃ mātulatthero amhākaṃ cūḷapitutthero’ti vadantānaṃ paresaṃ upādānassa paccayā honti, maggaphalanibbānāni pana aggahitāni aparāmaṭṭhāni anupādiṇṇāneva. Tāni hi, yathā divasaṃ santatto ayoguḷo makkhikānaṃ abhinisīdanassa paccayo na hoti, evameva tejussadattā taṇhāmānadiṭṭhivasena gahaṇassa paccayā na honti. Tena vuttaṃ – ime dhammā anupādiṇṇaanupādāniyāti.

994. 于执取三法聚中，虽然漏尽者的诸蕴，在他人说“这是我们的舅父长老”、“这是我们的小叔父长老”时，会成为他们执取的缘，然而道、果、涅槃却是未被执取、未被触着、非所执取的。犹如白天烧热的铁球不会成为苍蝇停落的缘，同样地，彼等因其威力，不会成为以贪、慢、见的方式来执取的缘。是故说：“此等法非所执取且不可执取。”

998. Asaṃkiliṭṭhaasaṃkilesikesupi eseva nayo.

998. 于“不杂染且不令杂染之法”中，此理亦然。

1000. Vitakkattike vitakkasahajātena vicārena saddhiṃ kusalattike alabbhamānāva na labbhanti.

1000. 于寻三法聚中，与寻俱生的伺，以及在善三法聚中不可得的诸法，于此亦不可得。

1003. Pītisahagatattike pītiādayo attanā sahajātadhammānaṃ pītisahagatādibhāvaṃ datvā sayaṃ piṭṭhivaṭṭakā jātā. Imasmiñhi tike dve domanassasahagatacittuppādā [Pg.383] dukkhasahagataṃ kāyaviññāṇaṃ upekkhāvedanā rūpaṃ nibbānanti – idampi na labbhati. Ayañhi tiko kusalattike ca alabbhamānehi imehi ca pañcahi koṭṭhāsehi muttako nāma.

1003. 于喜俱行三法聚中，喜等诸法在赋予俱生法喜俱行等状态后，自身则退转。于此三法聚中，二忧俱行心生起、苦俱行身识、舍受、色、涅槃——此等亦不可得。此三法聚实名为“已解脱者”，因为它解脱于善三法聚中不可得者，以及此五分。

1006. Dassanenapahātabbattike saññojanānīti bandhanāni. Sakkāyadiṭṭhīti vijjamānaṭṭhena sati khandhapañcakasaṅkhāte kāye; sayaṃ vā satī tasmiṃ kāye diṭṭhīti ‘sakkāyadiṭṭhi’. Sīlena sujjhituṃ sakkā, vatena sujjhituṃ sakkā, sīlavatehi sujjhituṃ sakkāti gahitasamādānaṃ pana sīlabbataparāmāso nāma.

1006. 于“应以见断”三法聚中，“结”即是束缚。“身见”者：于被称为五蕴之实有身中之见；或见本身为实有，且存在于彼身中，故名“身见”。至于执取“可依戒而净，可依禁行而净，可依戒与禁行而净”，则名为“戒禁取”。

1007. Idhāti desāpadese nipāto. Svāyaṃ katthaci lokaṃ upādāya vuccati. Yathāha – ‘‘idha tathāgato loke uppajjatī’’ti (dī. ni. 1.189). Katthaci sāsanaṃ. Yathāha – ‘‘idheva, bhikkhave, samaṇo idha dutiyo samaṇo’’ti (ma. ni. 1.139; a. ni. 4.241). Katthaci okāsaṃ. Yathāha –

1007. “此”（idha）为指示处所或区域之不变词。它有时指世间，如言：“如来于此世间出现”。有时指教法，如言：“诸比丘，于此有沙门，于此有第二沙门”。有时指处所，如言：

‘‘Idheva tiṭṭhamānassa, devabhūtassa me sato;

Punarāyu ca me laddho, evaṃ jānāhi mārisā’’ti. (dī. ni. 2.369);

我今于此立，天身具正念；寿命复延长，尊者应知是。

Katthaci padapūraṇamattameva. Yathāha – ‘‘idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito’’ti (ma. ni. 1.30). Idha pana lokaṃ upādāya vuttoti veditabbo.

有时仅为补足音节。如言：“诸比丘，我于此已食，已满足。”然而于此，当知“此”是依世间而言。

Assutavā puthujjanoti ettha pana ‘āgamādhigamābhāvā ñeyyo assutavā iti’. Yassa hi khandhadhātuāyatanapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayarahitattā diṭṭhipaṭisedhako neva ‘āgamo’, paṭipattiyā adhigantabbassa anadhigatattā neva ‘adhigamo’ atthi, so ‘āgamādhigamābhāvā ñeyyo assutavā iti’. Svāyaṃ –

于“无闻凡夫”一句，当知“无闻”是因无“教”与“证”。若人于蕴、界、处、缘起、念处等法，无受持、遍问、决择，故无破除邪见之“教”；于应由修行证得者未曾证得，故无“证”。彼即是“因无教与证而当知为无闻者”。此人——

Puthūnaṃ jananādīhi, kāraṇehi puthujjano;

Puthujjanantogadhattā, puthuvāyaṃ jano iti. (dī. ni. aṭṭha. 1.7;

ma. ni. aṭṭha. 1.2;

a. ni. aṭṭha. 1.1.51;

paṭi. ma. aṭṭha. 2.1.130;

cūḷani. aṭṭha. 88;

netti. aṭṭha. 56);

能生种种烦恼故，名为凡夫；或属凡夫之列故，或为别异之人故。

So hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjano. Yathāha – ‘‘puthu kilese janentīti puthujjanā. Puthu avihatasakkāyadiṭṭhikāti puthujjanā. Puthu satthārānaṃ mukhullokikāti puthujjanā. Puthu sabbagatīhi avuṭṭhitāti puthujjanā. Puthu nānābhisaṅkhāre abhisaṅkharontīti [Pg.384] puthujjanā. Puthu nānāoghehi vuyhantīti puthujjanā. Puthu nānāsantāpehi santappantīti puthujjanā. Puthu nānāpariḷāhehi pariḍayhantīti puthujjanā. Puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā. Puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanā’’ti (mahāni. 94). Puthūnaṃ vā gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjanā. Puthu vā ayaṃ – visuṃyeva saṅkhyaṃ gato, visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi – janotipi puthujjano. Evametehi ‘assutavā puthujjano’ti dvīhi padehi ye te –

彼实因能生起种种烦恼等，故为凡夫。如言：“能生种种烦恼，故为凡夫。有种种未断的身见，故为凡夫。崇奉种种导师，故为凡夫。未出离一切趣，故为凡夫。造作种种行，故为凡夫。为种种暴流所漂，故为凡夫。为种种热恼所恼，故为凡夫。为种种燃烧所烧，故为凡夫。于五欲贪、染、着、迷、缚、住、附、缠，故为凡夫。为五盖所障、所蔽、所覆、所隐、所盖、所遮，故为凡夫。”（大义释94）。或因其属于背离圣法、行持下劣法之无量众人之列，故为凡夫。或因此人与具足戒、闻等功德之圣者相异，被分别计数，不相混杂，故为凡夫。如是，以此“无闻凡夫”二词，是指彼等——

‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā;

Andho puthujjano eko, kalyāṇeko puthujjano’’ti. (dī. ni. aṭṭha. 1.7;

a. ni. aṭṭha. 1.1.51;

paṭi. ma. aṭṭha. 2.1.130;

cūḷani. aṭṭha. 88);

日亲佛陀说，凡夫有二种：一者盲凡夫，一者善凡夫。

Dve puthujjanā vuttā, tesu andhaputhujjano vutto hotīti veditabbo.

所说的两种凡夫中，当知此处说的是盲凡夫。

Ariyānaṃ adassāvītiādīsu ariyāti ārakattā kilesehi, anaye na iriyanato, aye iriyanato, sadevakena lokena ca araṇīyato buddhā ca paccekabuddhā ca buddhasāvakā ca vuccanti. Buddhā eva vā idha ariyā. Yathāha – ‘‘sadevake, bhikkhave, loke…pe… tathāgato ariyoti vuccatī’’ti (saṃ. ni. 5.1098).

于“不见圣者”等语中，所谓“圣者”(ariya)：因远离(āraka)诸烦恼故，因不行于非道(anaya)而行于正道(aya)故，因应为天人世间所趋赴(araṇīya)故，诸佛、独觉佛及佛声闻被称为圣者。或于此中，“圣者”仅指诸佛。如言：“诸比丘，于天人世间……如来被称为圣者。”

Sappurisāti ettha pana paccekabuddhā tathāgatasāvakā ca sappurisāti veditabbā. Te hi lokuttaraguṇayogena sobhanā purisāti sappurisā. Sabbeva vā ete dvedhāpi vuttā. Buddhāpi hi ariyā ca sappurisā ca paccekabuddhā buddhasāvakāpi. Yathāha –

于“善士”(sappurisa)一词，当知是指独觉佛与如来声闻。彼等因具足出世间功德而为庄严之人(sobhana purisa)，故名“善士”。或以上诸圣者皆可通称此二名。佛陀既是圣者也是善士，独觉佛与佛声闻亦然。如言：

‘‘Yo ve kataññū katavedi dhīro,Kalyāṇamitto daḷhabhatti ca hoti;

Dukhitassa sakkacca karoti kiccaṃ,Tathāvidhaṃ sappurisaṃ vadantī’’ti. (jā. 2.17.78);

知恩亦知报，智者为善友，具足坚固信，为苦者尽力，如是之人，称为善士。

‘Kalyāṇamitto [Pg.385] daḷhabhatti ca hotī’ti ettāvatā hi buddhasāvako vutto. Kataññutādīhi paccekabuddhā buddhāti. Idāni yo tesaṃ ariyānaṃ adassanasīlo, na ca dassane sādhukārī, so ariyānaṃ adassāvīti veditabbo. So cakkhunā adassāvī ñāṇena adassāvīti duvidho. Tesu ñāṇena adassāvī idha adhippeto. Maṃsacakkhunā hi dibbacakkhunā vā ariyā diṭṭhāpi adiṭṭhāva honti, tesaṃ cakkhūnaṃ vaṇṇamattaggahaṇato, na ariyabhāvagocarato. Soṇasiṅgālādayopi cakkhunā ariye passanti, na ca te ariyānaṃ dassāvino.

仅凭“为善友且具坚信”，即说为佛声闻。以“知恩”等，则说为独觉佛与佛。如今，若有无闻凡夫惯于不见彼等圣者，且于见时亦不赞善，当知此人即是“不见圣者”。此复有二种：以眼不见及以智不见。此处意指以智不见者。因为纵以肉眼或天眼见诸圣者，亦如未见，因彼等眼仅能执取色相，非以圣者性为境界故。犬、豺等亦能以眼见圣者，然彼等并非见圣者。

Tatridaṃ vatthu – cittalapabbatavāsino kira khīṇāsavattherassa upaṭṭhāko vuḍḍhapabbajito ekadivasaṃ therena saddhiṃ piṇḍāya caritvā therassa pattacīvaraṃ gahetvā piṭṭhito āgacchanto theraṃ pucchi – ‘ariyā nāma bhante kīdisā’ti? Thero āha – ‘idhekacco mahallako ariyānaṃ pattacīvaraṃ gahetvā vattapaṭipattiṃ katvā saha carantopi neva ariye jānāti, evaṃdujjānāvuso, ariyā’ti. Evaṃ vuttepi so neva aññāsi. Tasmā na cakkhunā dassanaṃ ‘dassanaṃ’, ñāṇadassanameva ‘dassanaṃ’. Yathāha – ‘‘kiṃ te vakkali iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’ti (saṃ. ni. 3.87). Tasmā cakkhunā passantopi, ñāṇena ariyehi diṭṭhaṃ aniccādilakkhaṇaṃ apassanto, ariyādhigatañca dhammaṃ anadhigacchanto, ariyakaradhammānaṃ ariyabhāvassa ca adiṭṭhattā, ‘ariyānaṃ adassāvī’ti veditabbo.

于此，有一则故事——据说，住在吉达拉山(Cittalapabbata)的某位漏尽长老，其侍者是一位年迈的出家人。一日，侍者随长老去托钵，之后拿着长老的衣钵跟在后面，问长老道：“尊者，所谓圣者是怎样的呢？”长老说：“在此，有些年迈之人，虽然拿着圣者的衣钵，行持着侍奉的事务，与圣者同行，却不认识圣者。贤友，圣者就是如此难知。”即使长老这么说了，他还是不明白。因此，以眼见不名为“见”，唯有以智见才名为“见”。如（佛陀）所说：“瓦咖利(Vakkali)，见此腐朽之身有何益？瓦咖利，凡见法者，即是见我。”（《相应部》3.87）所以，虽然以眼见，但若不能以智慧见到圣者所见的无常等相，不能证得圣者所证之法，并且因为不见成就圣者之法与圣者之境，当知此人即是“不见圣者”。

Ariyadhammassa akovidoti satipaṭṭhānādibhede ariyadhamme akusalo. Ariyadhamme avinītoti, ettha pana

所谓“于圣法不善巧”，即于念处等种种圣法不善巧。至于“于圣法未调伏”，于此则……

Duvidho vinayo nāma, ekamekettha pañcadhā;

Abhāvato tassa ayaṃ, avinītoti vuccati.

调伏实有二，于此各分五；因其缺乏故，此称未调伏。

Ayañhi saṃvaravinayo pahānavinayoti duvidho vinayo. Ettha ca duvidhepi vinaye ekameko vinayo pañcadhā bhijjati. Saṃvaravinayopi hi sīlasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaroti pañcavidho. Pahānavinayopi tadaṅgapahānaṃ vikkhambhanapahānaṃ samucchedapahānaṃ paṭippassaddhipahānaṃ nissaraṇapahānanti pañcavidho.

此调伏实有防护调伏与断除调伏二种。于此二种调伏中，每一种又各分为五类。防护调伏有五种：戒防护、念防护、智防护、忍耐防护、精进防护。断除调伏亦有五种：彼分断、镇伏断、永断、安息断、出离断。

Tattha [Pg.386] ‘‘iminā pātimokkhasaṃvarena upeto hoti samupeto’’ti (vibha. 511) ayaṃ sīlasaṃvaro. ‘‘Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī’’ti (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) ayaṃ satisaṃvaro.

其中，“具足、善具足此波罗提木叉(pātimokkha)防护”（《分别论》511），此为戒防护。“守护眼根，于眼根达到防护”（《长部》1.213；《中部》1.295；《相应部》4.239；《增支部》3.16），此为念防护。

‘‘Yāni sotāni lokasmiṃ, (ajitāti bhagavā)Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi,Paññāyete pidhīyare’’ti. (su. ni. 1041) –

“世间所有流，（世尊(bhagavā)对阿耆多说）念为其防阻；我说防护流，彼等由慧闭。”（《经集》1041）—

Ayaṃ ñāṇasaṃvaro nāma. ‘‘Khamo hoti sītassa uṇhassā’’ti (ma. ni. 1.24; a. ni. 4.114; 6.58) ayaṃ khantisaṃvaro. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’ti (ma. ni. 1.26; a. ni. 4.114; 6.58) ayaṃ vīriyasaṃvaro. Sabbopi cāyaṃ saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato saṃvaro, vinayanato vinayoti vuccati. Evaṃ tāva ‘saṃvaravinayo’ pañcadhā bhijjatīti veditabbo.

此名为智防护。“能忍受寒热”（《中部》1.24；《增支部》4.114；6.58），此为忍耐防护。“不容受已生起的欲寻”（《中部》1.26；《增支部》4.114；6.58），此为精进防护。并且，所有此等防护，因其防护各自应防护及应调伏的身恶行等，故称为“防护”；因其调伏，故称为“调伏”。如是，当知“防护调伏”分为五种。

Tathā yaṃ nāmarūpaparicchedādīsu vipassanāñāṇesu paṭipakkhabhāvato, dīpālokeneva tamassa, tena tena vipassanāñāṇena tassa tassa anatthassa pahānaṃ, seyyathidaṃ – nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathibhāvassa, kalāpasammasanena ‘ahaṃ mamā’ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanāya abhiratisaññāya, muccitukamyatāñāṇena amuccitukāmatāya, upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvassa, gotrabhunā saṅkhāranimittaggāhassa pahānaṃ, etaṃ ‘tadaṅgapahānaṃ’ nāma.

同样，在名色分别(nāmarūpapariccheda)等观(vipassanā)智中，因其对治之故，犹如灯光驱除黑暗，以彼彼观智断除彼彼过患，此即：以名色规定智断除身见；以缘摄受智断除无因见与邪因见；以其后分之度疑智断除疑惑；以聚思惟智断除“我”与“我所”之执取；以道非道规定智断除非道中的道想；以见生起智断除断见；以见坏灭智断除常见；以见怖畏智断除于可畏处作无畏想；以见过患智断除乐想；以厌离随观智断除喜乐想；以欲解脱智断除不欲解脱；以舍智断除非舍；以随顺智断除对法住与涅槃的违逆；以种姓智断除对行相的执取。这称为‘彼分断’。

Yaṃ pana upacārappanābhedena samādhinā pavattibhāvanivāraṇato, ghaṭappahāreneva udakapiṭṭhe sevālassa, tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃ ‘vikkhambhanapahānaṃ’ nāma. ‘‘Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato [Pg.387] attano attano santāne diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277) nayena vuttassa samudayapakkhikassa kilesagaṇassa accantaṃ appavattibhāvena pahānaṃ, idaṃ ‘samucchedapahānaṃ’ nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, etaṃ ‘paṭippassaddhipahānaṃ’ nāma. Yaṃ sabbasaṅkhatanissaṭattā pahīnasabbasaṅkhataṃ nibbānaṃ, etaṃ ‘nissaraṇapahānaṃ’ nāma. Sabbampi cetaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayanaṭṭhena vinayo, tasmā ‘pahānavinayo’ti vuccati. Taṃtaṃpahānavato vā tassa tassa vinayassa sambhavatopetaṃ pahānavinayoti vuccati. Evaṃ pahānavinayopi pañcadhā bhijjatīti veditabbo.

再者，以近行与安止之差别定，因能防止其生起，故断除彼等诸盖等法，犹如以罐击水面之浮萍，此名为“镇伏断”。又，因修习四圣道，于彼彼具道者自身的相续中，依（《法集论》277）所说“为断除诸见……”等理趣，对归属集谛的烦恼众，以究竟不复生起的方式断除，此名为“正断”。又，于果刹那诸烦恼的安息，此名为“安息断”。又，涅槃，因其已出离一切有为法，故已舍断一切有为法，此名为“出离断”。所有这些断除，因其为舍离义故为“断除”，为调伏义故为“调伏”，因此称为“断除调伏”。或因具足彼彼断除者，亦有彼彼调伏生起，故称为“断除调伏”。应知如是，断除调伏亦分为五种。

Evamayaṃ saṅkhepato duvidho, bhedato ca dasavidho vinayo, bhinnasaṃvarattā, pahātabbassa ca appahīnattā, yasmā etassa assutavato puthujjanassa natthi, tasmā abhāvato tassa, ayaṃ ‘avinīto’ti vuccatīti. Esa nayo sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinītoti etthāpi. Ninnānākaraṇañhetaṃ atthato. Yathāha – ‘‘yeva te ariyā teva te sappurisā, yeva te sappurisā teva te ariyā. Yo eva so ariyānaṃ dhammo so eva so sappurisānaṃ dhammo, yo eva so sappurisānaṃ dhammo so eva so ariyānaṃ dhammo. Yeva te ariyavinayā teva te sappurisavinayā, yeva te sappurisavinayā teva te ariyavinayā. Ariyeti vā sappuriseti vā, ariyadhammeti vā sappurisadhammeti vā, ariyavinayeti vā sappurisavinayeti vā, esese eke ekaṭṭhe same samabhāge tajjāte taññevā’’ti.

如是，此调伏概括而言有二种，分别而言有十种。因为对于这未听闻的凡夫，其防护已破，且应舍断者未舍断，所以他没有此调伏。因此，由于他没有此调伏，故被称为“未调伏者”。此理亦适用于“不见善士，不善巧于善士法，未于善士法中调伏”。此二者在义理上并无差别。正如所说：“凡是圣者，彼即是善士；凡是善士，彼即是圣者。凡是圣者之法，彼即是善士之法；凡是善士之法，彼即是圣者之法。凡是圣者之调伏，彼即是善士之调伏；凡是善士之调伏，彼即是圣者之调伏。无论是圣者或善士，圣者法或善士法，圣者调伏或善士调伏，此二者是同一、同一义、相等、同一部分、同类，即是那同一个。”

Rūpaṃ attato samanupassatīti idhekacco rūpaṃ attato samanupassati – ‘yaṃ rūpaṃ so ahaṃ, yo ahaṃ taṃ rūpa’nti rūpañca attānañca advayaṃ samanupassati. ‘‘Seyyathāpi nāma telappadīpassa jhāyato yā acci so vaṇṇo, yo vaṇṇo sā accīti acciñca vaṇṇañca advayaṃ samanupassati,’’ evameva idhekacco rūpaṃ attato samanupassatīti evaṃ rūpaṃ attāti diṭṭhipassanāya passati. Rūpavantaṃ vā attānanti ‘arūpaṃ attā’ti gahetvā, chāyāvantaṃ rukkhaṃ viya, taṃ rūpavantaṃ samanupassati. Attani vā rūpanti ‘arūpameva attā’ti gahetvā, pupphamhi gandhaṃ viya, attani rūpaṃ samanupassati. Rūpasmiṃ [Pg.388] vā attānanti ‘arūpameva attā’ti gahetvā, karaṇḍake maṇiṃ viya, attānaṃ rūpasmiṃ samanupassati. Vedanādīsupi eseva nayo.

“视色为我”者，谓于此，某人视色为我——“凡是色，彼即是我；凡是我，彼即是色”，如是视色与我为不二。譬如油灯燃烧时，“火焰即是光色，光色即是火焰”，如是视火焰与光色为不二。同理，于此，某人视色为我，即是以此种见解而见色为我。或视我为有色者：执取“无色法是我”，犹如树有其影，而视彼我为有色者。或视色在我中：执取“唯无色法是我”，犹如花中有香，而视色在我中。或视我在色中：执取“唯无色法是我”，犹如宝匣中有摩尼宝，而视我在色中。于受等亦是此理。

Tattha ‘rūpaṃ attato samanupassatī’ti suddharūpameva attāti kathitaṃ. ‘Rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ attato samanupassati… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatī’ti imesu sattasu ṭhānesu ‘arūpaṃ attā’ti kathitaṃ. Vedanāvantaṃ vā attānaṃ, attani vā vedanaṃ, vedanāya vā attānanti evaṃ catūsu khandhesu tiṇṇaṃ tiṇṇaṃ vasena dvādasasu ṭhānesu ‘rūpārūpamissako attā’ kathito. Tattha ‘rūpaṃ attato samanupassati vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatī’ti imesu pañcasu ṭhānesu ucchedadiṭṭhi kathitā. Avasesesu sassatadiṭṭhi. Evamettha pannarasa bhavadiṭṭhiyo pañca vibhavadiṭṭhiyo honti. Tā sabbāpi maggāvaraṇā, na saggāvaraṇā, paṭhamamaggavajjhāti veditabbā.

其中，“观色为我”(rūpaṃ attato samanupassati)，是说纯色即我。在“我具有色”、“色在我中”、“我在色中”；以及“观受为我”……“观想为我”……“观行为我”……“观识为我”这七种情况中，是说“无色是我”。在“我具有受”、“受在我中”、“我在受中”等，如此于四（无色）蕴中，每蕴各三，共十二种情况中，是说“色与无色混合是我”。其中，“观色为我”、“观受……”、“观想……”、“观行……”、“观识为我”这五种情况，被称为断见(ucchedadiṭṭhi)。其余的则为常见(sassatadiṭṭhi)。如此，于此有十五种有见(bhavadiṭṭhi)，五种无有见(vibhavadiṭṭhi)。应当知道，这一切都是道障，而非天界障，为初道所断。

1008. Satthari kaṅkhatīti satthu sarīre vā guṇe vā ubhayattha vā kaṅkhati. Sarīre kaṅkhamāno ‘dvattiṃsavaralakkhaṇapaṭimaṇḍitaṃ nāma sarīraṃ atthi nu kho natthī’ti kaṅkhati. Guṇe kaṅkhamāno ‘atītānāgatapaccuppannajānanasamatthaṃ sabbaññutañāṇaṃ atthi nu kho natthī’ti kaṅkhati. Ubhayattha kaṅkhamāno ‘asītianubyañjanabyāmappabhānurañjitāya sarīranipphattiyā samannāgato sabbañeyyajānanasamatthaṃ sabbaññutaññāṇaṃ paṭivijjhitvā ṭhito lokatārako buddho nāma atthi nu kho natthī’ti kaṅkhati. Ayañhissa attabhāve guṇe vā kaṅkhanato ubhayattha kaṅkhati nāma. Vicikicchatīti ārammaṇaṃ nicchetuṃ asakkonto kicchati kilamati. Nādhimuccatīti tattheva adhimokkhaṃ na labhati. Na sampasīdatīti cittaṃ anāvilaṃ katvā pasīdituṃ na sakkoti, guṇesu nappasīdati.

1008. 对导师怀疑(satthari kaṅkhati)，即对导师的身体或功德，或对两者都怀疑。对身体怀疑者，会怀疑：“真的存在以三十二殊胜相(dvattiṃsavaralakkhaṇa)庄严的身体吗？”对功德怀疑者，会怀疑：“真的存在能了知过去、未来、现在的一切知智(sabbaññutañāṇa)吗？”对两者都怀疑者，会怀疑：“真的存在一位具足由八十随好(asītianubyañjana)和一寻光(byāmappabhā)所庄严的色身，已证得能了知一切所应知法的一切知智，作为世间救渡者的佛陀吗？”此人因对其自体(attabhāva)或功德怀疑，故称对两者都怀疑。犹豫(vicikicchati)，即是无法确定所缘而感到困扰、疲惫。不胜解(nādhimuccati)，即是在其上无法获得决信(adhimokkha)。不净信(na sampasīdati)，即是无法使心不混浊而生起净信，对诸功德不生净信。

Dhamme kaṅkhatītiādīsu pana ‘kilese pajahantā cattāro ariyamaggā, paṭippassaddhakilesāni cattāri sāmaññaphalāni, maggaphalānaṃ ārammaṇapaccayabhūtaṃ amataṃ mahānibbānaṃ nāma atthi nu kho natthī’ti kaṅkhantopi ‘ayaṃ dhammo niyyāniko nu kho aniyyāniko’ti kaṅkhantopi dhamme kaṅkhati [Pg.389] nāma. ‘Cattāro maggaṭṭhakā cattāro phalaṭṭhakāti idaṃ saṅgharatanaṃ atthi nu kho natthī’ti kaṅkhantopi, ‘ayaṃ saṅgho suppaṭipanno nu kho duppaṭipanno’ti kaṅkhantopi, ‘etasmiṃ saṅgharatane dinnassa vipākaphalaṃ atthi nu kho natthī’ti kaṅkhantopi saṅghe kaṅkhati nāma. ‘Tisso pana sikkhā atthi nu kho natthī’ti kaṅkhantopi, ‘tisso sikkhā sikkhitapaccayena ānisaṃso atthi nu kho natthī’ti kaṅkhantopi sikkhāya kaṅkhati nāma.

于法怀疑等中，又，怀疑：“能断除烦恼的四圣道，已平息烦恼的四沙门果，以及作为道与果之所缘缘、名为不死大涅槃，究竟是有还是没有？”或者怀疑：“此法是能引出离，还是不能引出离？”此即名为于法怀疑。怀疑：“由四向四果组成的此僧宝，究竟是有还是没有？”或者怀疑：“此僧团是善行道，还是非善行道？”或者怀疑：“于此僧宝中布施，其异熟果究竟是有还是没有？”此即名为于僧怀疑。又，怀疑：“三学究竟是有还是没有？”或者怀疑：“因修习三学而有利益，究竟是有还是没有？”此即名为于学怀疑。

Pubbanto vuccati atītāni khandhadhātāyatanāni. Aparanto anāgatāni. Tattha atītesu khandhādīsu ‘atītāni nu kho, na nu kho’ti kaṅkhanto pubbante kaṅkhati nāma. Anāgatesu ‘anāgatāni nu kho, na nu kho’ti kaṅkhanto aparante kaṅkhati nāma. Ubhayattha kaṅkhanto pubbantāparante kaṅkhati nāma. ‘Dvādasapadikaṃ paccayavaṭṭaṃ atthi nu kho natthī’ti kaṅkhanto idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhati nāma. Tatrāyaṃ vacanattho – imesaṃ jarāmaraṇādīnaṃ paccayā ‘idappaccayā’. Idappaccayānaṃ bhāvo ‘idappaccayatā’. Idappaccayā eva vā ‘idappaccayatā’; jātiādīnametaṃ adhivacanaṃ. Jātiādīsu taṃ taṃ paṭicca āgamma samuppannāti ‘paṭiccasamuppannā’. Idaṃ vuttaṃ hoti – idappaccayatāya ca paṭiccasamuppannesu ca dhammesu kaṅkhatīti.

过去的诸蕴、界、处，被称为前际。未来的（诸蕴、界、处），（被称为）后际。于此，对过去的诸蕴等，怀疑“它们曾是过去的吗？不是吗？”，此即名为于前际怀疑。对未来的（诸蕴等），怀疑“它们将是未来的吗？不是吗？”，此即名为于后际怀疑。对两者都怀疑，即名为于前际后际怀疑。怀疑“十二支分的缘起流转，究竟是有还是没有？”，此即名为于此缘性(idappaccayatā)及缘生(paṭiccasamuppanna)之法怀疑。于此，其词义是：此等老死等之缘，为“此缘”(idappaccayā)。诸此缘之状态，为“此缘性”(idappaccayatā)。或，“此缘”即是“此缘性”；这是生等(jātiādi)的增上语。于生等中，缘于、依于彼彼而共同生起，故称“缘生”(paṭiccasamuppannā)。此即是说：于此缘性及诸缘生之法怀疑。

1009. Sīlenāti gosīlādinā. Vatenāti govatādināva. Sīlabbatenāti tadubhayena. Suddhīti kilesasuddhi; paramatthasuddhibhūtaṃ vā nibbānameva. Tadekaṭṭhāti idha pahānekaṭṭhaṃ dhuraṃ. Imissā ca pāḷiyā diṭṭhikileso vicikicchākilesoti dveyeva āgatā. Lobho doso moho māno thinaṃ uddhaccaṃ ahirikaṃ anottappanti ime pana aṭṭha anāgatā. Āharitvā pana dīpetabbā. Ettha hi diṭṭhivicikicchāsu pahīyamānāsu apāyagamanīyo lobho doso moho māno thinaṃ uddhaccaṃ ahirikaṃ anottappanti sabbepime pahānekaṭṭhā hutvā pahīyanti. Sahajekaṭṭhaṃ pana āharitvā dīpetabbaṃ. Sotāpattimaggena hi cattāri diṭṭhisahagatāni vicikicchāsahagatañcāti pañca cittāni pahīyanti. Tattha dvīsu asaṅkhārikadiṭṭhicittesu pahīyantesu tehi sahajāto lobho moho uddhaccaṃ ahirikaṃ anottappanti ime kilesā sahajekaṭṭhavasena pahīyanti. Sesadiṭṭhikileso ca vicikicchākileso ca pahānekaṭṭhavasena pahīyanti. Diṭṭhigatasampayuttasasaṅkhārikacittesupi pahīyantesu tehi sahajāto lobho moho [Pg.390] thinaṃ uddhaccaṃ ahirikaṃ anottappanti ime kilesā sahajekaṭṭhavasena pahīyanti. Sesadiṭṭhikileso ca vicikicchākileso ca pahānekaṭṭhavasena pahīyanti. Evaṃ pahānekaṭṭhasmiṃyeva sahajekaṭṭhaṃ labbhatīti idaṃ sahajekaṭṭhaṃ āharitvā dīpayiṃsu.

1009. 所谓“以戒”，是指以牛戒等。所谓“以行”，是指以牛行等。所谓“以戒行”，是指以彼二者。所谓“清净”，是指烦恼的清净；或即是作为究竟清净的涅槃。关于“同一作用”(ekaṭṭha)，于此，以“舍断的同一作用”(pahānekaṭṭha)为主。于此巴利文中，只直接提到邪见烦恼(diṭṭhikilesa)与疑烦恼(vicikicchākilesa)此二者。而贪、嗔、痴、慢、昏沉、掉举、无惭、无愧这八者未被直接提及，但应引述说明。于此，当邪见与疑被断除时，所有能导致堕入恶趣的贪、嗔、痴、慢、昏沉、掉举、无惭、无愧，皆作为“舍断的同一作用”而被断除。又应引述“俱生同一作用”(sahajekaṭṭha)加以说明。以须陀洹道断除四种邪见相应心及一种疑相应心，共五种心。于此，在断除两种无行邪见心(asaṅkhārikadiṭṭhicitta)时，与彼等俱生的贪、痴、掉举、无惭、无愧等烦恼，依“俱生同一作用”而被断除；其余的邪见烦恼与疑烦恼，则依“舍断的同一作用”而被断除。在断除诸有行邪见相应心(diṭṭhigatasampayuttasasaṅkhārikacitta)时，与彼等俱生的贪、痴、昏沉、掉举、无惭、无愧等烦恼，依“俱生同一作用”而被断除；其余的邪见烦恼与疑烦恼，则依“舍断的同一作用”而被断除。如是，在“舍断的同一作用”中即可获得“俱生的同一作用”，诸师是这样引述“俱生的同一作用”来阐明的。

Taṃsampayuttoti tehi tadekaṭṭhehi aṭṭhahi kilesehi sampayutto. Vinibbhogaṃ vā katvā tena lobhena tena dosenāti evaṃ ekekena sampayuttatā dīpetabbā. Tattha lobhe gahite, moho māno thinaṃ uddhaccaṃ ahirikaṃ anottappanti ayaṃ saṅkhārakkhandhe kilesagaṇo lobhasampayutto nāma. Dose gahite, moho thinaṃ uddhaccaṃ ahirikaṃ anottappanti ayaṃ kilesagaṇo dosasampayutto nāma. Mohe gahite, lobho doso māno thinaṃ uddhaccaṃ ahirikaṃ anottappanti ayaṃ kilesagaṇo mohasampayutto nāma. Māne gahite, tena sahuppanno lobho moho thinaṃ uddhaccaṃ ahirikaṃ anottappanti ayaṃ kilesagaṇo mānasampayutto nāma. Iminā upāyena tena thinena tena uddhaccena tena ahirikena tena anottappena sampayutto taṃsampayuttoti yojanā kātabbā. Taṃsamuṭṭhānanti tena lobhena…pe… tena anottappena samuṭṭhitanti attho.

与彼相应（taṃsampayutta），即与彼等八种同一处所的烦恼相应。或者，应作分别，以“与此贪”、“与此嗔”等方式，逐一说明其相应。于此，若取贪，则于行蕴中的痴、慢、昏沉、掉举、无惭、无愧此等烦恼组，名为与贪相应。若取嗔，则痴、昏沉、掉举、无惭、无愧此烦恼组，名为与嗔相应。若取痴，则贪、嗔、慢、昏沉、掉举、无惭、无愧此烦恼组，名为与痴相应。若取慢，则与慢俱生的贪、痴、昏沉、掉举、无惭、无愧此烦恼组，名为与慢相应。应以此理趣，将“与彼昏沉、与彼掉举、与彼无惭、与彼无愧相应”连结为“与彼相应”。彼等所生起（taṃsamuṭṭhāna），意即由彼贪……乃至……由彼无愧所生起。

Ime dhammā dassanena pahātabbāti ettha dassanaṃ nāma sotāpattimaggo; tena pahātabbāti attho. ‘Kasmā pana sotāpattimaggo dassanaṃ nāma jāto’ti? ‘Paṭhamaṃ nibbānadassanato’. ‘Nanu gotrabhu paṭhamataraṃ passatī’ti? ‘No na passati; disvāpi kattabbakiccaṃ pana na karoti, saṃyojanānaṃ appahānato. Tasmā passatī’ti na vattabbo. Yattha katthaci rājānaṃ disvāpi paṇṇākāraṃ datvā kiccanipphattiyā adiṭṭhattā ‘ajjāpi rājānaṃ na passāmī’ti vadanto cettha jānapadapuriso nidassanaṃ.

“此等法应以见断除”，于此，“见”即是入流道（sotāpattimagga）；意即应以此道断除。“为何入流道被称为见？”“因初见涅槃故。”“难道不是种姓智（gotrabhu）更先见吗？”“不，它不见；即使见，亦未作应作之事，因未断诸结故。是故不得言‘见’。此中譬如乡人，虽见到国王，但因献礼后仍未蒙接见以成办事务，故说“我今日尚未见到国王”。

1011. Avaseso lobhoti dassanena pahīnāvaseso. Lobho dosamohesupi eseva nayo. Dassanena hi apāyagamanīyāva pahīnā. Tehi pana aññe dassetuṃ idaṃ vuttaṃ. ‘Tadekaṭṭhā’ti tehi pāḷiyaṃ āgatehi tīhi kilesehi sampayogatopi pahānatopi ekaṭṭhā pañca kilesā. Neva dassanena na bhāvanāyāti idaṃ saṃyojanādīnaṃ viya [Pg.391] tehi maggehi appahātabbataṃ sandhāya vuttaṃ. Yaṃ pana ‘‘sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāravaṭṭe ye uppajjeyyuṃ, nāmañca rūpañca etthete nirujjhantī’’tiādinā nayena kusalādīnampi pahānaṃ anuññātaṃ, taṃ tesaṃ maggānaṃ abhāvitattā ye uppajjeyyuṃ, te upanissayapaccayānaṃ kilesānaṃ pahīnattā pahīnāti imaṃ pariyāyaṃ sandhāya vuttanti veditabbaṃ.

1011. 剩余的贪，即以见所断后的剩余部分。于嗔、痴亦同此理。以见所断者，实为能导向恶趣之法。为开示彼等之外的其他法，故说此。“彼等同一处”(tadekaṭṭhā)，是指与圣典中所提及的三种烦恼，于相应及舍断上同一处的五种烦恼。“非以见断，非以修断”，此是就其（善与无记法）而言，与结(saṃyojana)等不同，不为彼等道所断除。至于依“以入流道智，通过行识的止息，除七有外，于无始轮回中，凡可能生起的名色，于此皆灭”等理趣，亦允许断除善等法，当知此说，是就此一理趣而言：由于彼道尚未修习而可能生起的（善法等），其作为亲依止缘(upanissayapaccaya)的诸烦恼已被断除，故说彼等亦被断除。

1013. Dassanenapahātabbahetukattike ime dhammā dassanena pahātabbahetukāti niṭṭhapetvā, puna ‘tīṇi saṃyojanānī’tiādi pahātabbe dassetvā, tadekaṭṭhabhāvena hetū ceva sahetuke ca dassetuṃ vuttaṃ. Tattha ‘kiñcāpi dassanena pahātabbesu hetūsu lobhasahagato moho lobhena sahetuko hoti, dosasahagato moho dosena, lobhadosā ca mohenāti pahātabbahetukapadepete saṅgahaṃ gacchanti, vicikicchāsahagato pana moho aññassa sampayuttahetuno abhāvena hetuyeva, na sahetukoti tassa pahānaṃ dassetuṃ ime dhammā dassanena pahātabbahetū’ti vuttaṃ.

1013. 在“见所断有因三法”中，确立了“此等法是见所断有因”之后，又开示了“三结”(tīṇi saṃyojanāni)等所应断者，此说是为了以同一处故，开示诸因及有因法。于此，“虽然在诸见所断因中，与贪俱行的痴，以贪而为有因；与嗔俱行的痴，以嗔而为有因；贪与嗔，以痴而为有因——彼等皆摄于‘见所断有因’一词中。然而，与疑俱行的痴，因无其他相应之因，故仅是因，非有因。”为开示其舍断，故说“此等法是见所断之因”。

1018. Dutiyapade uddhaccasahagatassa mohassa pahānaṃ dassetuṃ ime dhammā bhāvanāya pahātabbahetūti vuttaṃ. So hi attanā sampayuttadhamme sahetuke katvā piṭṭhivaṭṭako jāto, vicikicchāsahagato viya aññassa sampayuttahetuno abhāvā pahātabbahetukapadaṃ na bhajati. Tatiyapade avasesā akusalāti puna akusalaggahaṇaṃ vicikicchuddhaccasahagatānaṃ mohānaṃ saṅgahatthaṃ kataṃ. Te hi sampayuttahetuno abhāvā pahātabbahetukā nāma na honti.

1018. 在第二句中，为了显示与掉举相应的痴的断除，故说“此等法是有应由修习断除之因的法”。诚然，那（痴）使其相应法成为有因，自己却落后了；它如同与疑相应的痴，因无其他相应之因，故不归入“有应断之因”一句。在第三句中，“其余不善法”，再次使用“不善”一词是为了摄取与疑和掉举相应的诸痴。因为它们没有相应之因，所以不名为“有应断之因者”。

1029. Parittārammaṇattike ārabbhāti ārammaṇaṃ katvā. Sayañhi parittā vā hontu mahaggatā vā, parittadhamme ārammaṇaṃ katvā uppannā parittārammaṇā, mahaggate ārammaṇaṃ katvā uppannā mahaggatārammaṇā, appamāṇe ārammaṇaṃ katvā uppannā appamāṇārammaṇā. Te pana parittāpi honti mahaggatāpi appamāṇāpi.

1029. 在“小所缘三法”中，“缘于”（ārabbha）即是“以之为所缘”。诚然，（能缘之法）自身可以是小或广大；以小法为所缘而生起者，是“小所缘法”；以广大法为所缘而生起者，是“广大所缘法”；以无量法为所缘而生起者，是“无量所缘法”。而彼等（能缘之法）则可以是小、广大或无量。

1035. Micchattattike [Pg.392] ānantarikānīti anantarāyena phaladāyakāni; mātughātakakammādīnametaṃ adhivacanaṃ. Tesu hi ekasmimpi kamme kate taṃ paṭibāhitvā aññaṃ kammaṃ attano vipākassa okāsaṃ kātuṃ na sakkoti. Sineruppamāṇepi hi suvaṇṇathūpe katvā cakkavāḷamattaṃ vā ratanamayapākāraṃ vihāraṃ kāretvā taṃ pūretvā nisinnassa buddhappamukhassa saṅghassa yāvajīvaṃ cattāro paccaye dadatopi taṃ kammaṃ etesaṃ kammānaṃ vipākaṃ paṭibāhetuṃ na sakkoti eva. Yā ca micchādiṭṭhi niyatāti ahetukavādaakiriyavādanatthikavādesu aññatarā. Tañhi gahetvā ṭhitaṃ puggalaṃ buddhasatampi buddhasahassampi bodhetuṃ na sakkoti.

1035. 在“邪性三法”中，“无间业”是指无有间隔地带来果报的业；这是杀母等业的同义词。因为一旦造作了这些业中的任何一种，其他业就无法阻止它，也无法为自己的果报创造机会。即使有人建造了须弥山那么大的黄金塔，或建造了墙垣如世界体系般广大的宝石寺院，并终身供养安坐其中、以佛陀为首的僧团四种资具，那样的善业也确实无法阻止此等（无间）业的果报。而所谓的“决定邪见”，是指无因论、无作用论或断灭论中的任何一种。即使一百位佛陀或一千位佛陀，也无法使执持此见的个人觉悟。

1038. Maggārammaṇattike ariyamaggaṃ ārabbhāti lokuttaramaggaṃ ārammaṇaṃ katvā. Te pana parittāpi honti mahaggatāpi.

1038. 在“道所缘三法”中，“缘于圣道”即是以出世间道为所缘。而这些（法）可以是小的，也可以是广大的。

1039. Maggahetukaniddese paṭhamanayena paccayaṭṭhena hetunā maggasampayuttānaṃ khandhānaṃ sahetukabhāvo dassito. Dutiyanayena maggabhūtena sammādiṭṭhisaṅkhātena hetunā sesamaggaṅgānaṃ sahetukabhāvo dassito. Tatiyanayena magge uppannahetūhi sammādiṭṭhiyā sahetukabhāvo dassitoti veditabbo.

1039. 在《道因的解释》中，以第一法，由缘义之因，显示了与道相应的诸蕴的有因性。以第二法，由作为道、名为正见的因，显示了其余道支的有因性。应知，以第三法，由在道中生起的诸因，显示了正见的有因性。

1040. Adhipatiṃ karitvāti ārammaṇādhipatiṃ katvā. Te ca kho parittadhammāva honti. Ariyasāvakānañhi attano maggaṃ garuṃ katvā paccavekkhaṇakāle ārammaṇādhipati labbhati. Cetopariyañāṇena pana ariyasāvako parassa maggaṃ paccavekkhamāno garuṃ karontopi attanā paṭividdhamaggaṃ viya garuṃ na karoti. ‘Yamakapāṭihāriyaṃ karontaṃ tathāgataṃ disvā tassa maggaṃ garuṃ karoti na karotī’ti? Karoti, na pana attano maggaṃ viya. Arahā na kiñci dhammaṃ garuṃ karoti ṭhapetvā maggaṃ phalaṃ nibbānanti. Etthāpi ayamevattho. Vīmaṃsādhipateyyanti idaṃ sahajātādhipatiṃ dassetuṃ vuttaṃ. Chandañhi jeṭṭhakaṃ katvā maggaṃ bhāventassa chando adhipati nāma hoti, na maggo. Sesadhammāpi chandādhipatino nāma honti, na maggādhipatino. Cittepi eseva nayo. Vīmaṃsaṃ pana jeṭṭhakaṃ katvā maggaṃ bhāventassa vīmaṃsādhipati ceva hoti maggo cāti. Sesadhammā maggādhipatino nāma honti. Vīriyepi eseva nayo.

1040. “作增上”是说作所缘增上。而那些法只是欲界法。因为圣弟子在省察自己的道并视之为重时，便得所缘增上。但圣弟子以他心智省察他人之道时，即使尊重它，也不会像尊重自己所证悟的道那样。“见到如来示现双神变时，是否尊重他的道？”尊重，但不如尊重自己的道。阿罗汉除了道、果、涅槃之外，不尊重任何法。此处也是此义。“以审查为增上”——这是为了显示俱生增上而说。因为对以欲为首要而修习道的人来说，欲被称为增上，而不是道。其余的法也名为欲增上法，而非道增上法。于心也是同样的方法。但对以审查为首要而修习道的人来说，审查既是增上，也是道。因此，其余的法名为道增上法。于精进也是同样的方法。

1041. Uppannattikaniddese [Pg.393] jātāti nibbattā, paṭiladdhattabhāvā. Bhūtātiādīni tesaṃyeva vevacanāni. Jātā eva hi bhāvappattiyā bhūtā. Paccayasaṃyoge jātattā sañjātā. Nibbattilakkhaṇappattattā nibbattā. Upasaggena pana padaṃ vaḍḍhetvā abhinibbattāti vuttā. Pākaṭībhūtāti pātubhūtā. Pubbantato uddhaṃ pannāti uppannā. Upasaggena padaṃ vaḍḍhetvā samuppannāti vuttā. Nibbattaṭṭheneva uddhaṃ ṭhitāti uṭṭhitā. Paccayasaṃyoge uṭṭhitāti samuṭṭhitā. Puna uppannātivacane kāraṇaṃ heṭṭhā vuttanayeneva veditabbaṃ. Uppannaṃsena saṅgahitāti uppannakoṭṭhāsena gaṇanaṃ gatā. Rūpaṃ vedanā saññā saṅkhārā viññāṇanti idaṃ nesaṃ sabhāvadassanaṃ. Dutiyapadaniddeso vuttapaṭisedhanayena veditabbo. Tatiyapadaniddeso uttānatthoyeva.

1041. 在已生三法的解释中，“已生”(jāta)即是“已产生”(nibbatta)，因其已获得自体。“已成”(bhūta)等是其同义词。正是因为已生，通过达到存在状态而为“已成”。因从诸缘结合而生，故为“俱生”(sañjāta)。因达到产生的特征，故为“已产生”(nibbatta)。而通过前缀增强词义，则说为“已完全产生”(abhinibbatta)。“已显现”(pākaṭībhūta)即是“已出现”(pātubhūta)。从前际之上而生，故为“已生起”(uppanna)。通过前缀增强词义，则说为“已共同生起”(samuppanna)。正因“已产生”之义而向上存续，故为“已升起”(uṭṭhita)。从诸缘结合而升起，故为“已俱升起”(samuṭṭhita)。至于再次言说“已生起”的原因，应通过下面所说的方法了知。“被已生部分所含摄”即是计入“已生”的部分。“色、受、想、行、识”——这是显示它们的自性。第二句的解释应以否定前述内容的方式来理解。第三句的解释其义自明。

Ayaṃ pana tiko dvinnaṃ addhānaṃ vasena pūretvā dassito. Laddhokāsassa hi kammassa vipāko duvidho – khaṇappatto, ca appatto ca. Tattha ‘khaṇappatto’ uppanno nāma. ‘Appatto’ cittānantare vā uppajjatu, kappasatasahassātikkame vā. Dhuvapaccayaṭṭhena natthi nāma na hoti, uppādino dhammā nāma jāto. Yathā hi – ‘‘tiṭṭhateva sāyaṃ, poṭṭhapāda, arūpī attā saññāmayo. Atha imassa purisassa aññā ca saññā uppajjanti aññā ca saññā nirujjhantī’’ti (dī. ni. 1.419). Ettha āruppe kāmāvacarasaññāpavattikāle kiñcāpi mūlabhavaṅgasaññā niruddhā kāmāvacarasaññāya pana niruddhakāle avassaṃ sā uppajjissatīti arūpasaṅkhāto attā natthīti saṅkhyaṃ agantvā ‘tiṭṭhateva’ nāmāti jāto. Evameva laddhokāsassa kammassa vipāko duvidho…pe… dhuvapaccayaṭṭhena natthi nāma na hoti, uppādino dhammā nāma jāto.

然而，此三法是依于两种时段而圆满阐述的。已得机会之业的果报有两种：已达其时者与未达其时者。其中，“已达其时者”名为“已生”。“未达其时者”，或于下一心刹那生起，或于百千劫过后生起。因有确定之因，故不名为“不存在”，而名为“将生之法”。例如：“波吒波陀(Poṭṭhapāda)，此无色、想所成之我恒常存续。然此人有另外的想生起，有另外的想息灭。”(长部1.419) 此处，在无色界，当欲界想生起时，虽然根本有分想已息灭，但在欲界想息灭时，彼(有分想)必定会再生起，因此，被称为“无色”的我(attā)不至于被计为“不存在”，而名为“恒常存续”。同理，已得机会之业的果报有两种……(中略)……因有确定之因，故不名为“不存在”，而名为“将生之法”。

Yadi pana āyūhitaṃ kusalākusalakammaṃ sabbaṃ vipākaṃ dadeyya, aññassa okāso na bhaveyya. Taṃ pana duvidhaṃ hoti – dhuvavipākaṃ, adhuvavipākañca. Tattha pañca ānantariyakammāni, aṭṭha samāpattiyo, cattāro ariyamaggāti etaṃ ‘dhuvavipākaṃ’ nāma. Taṃ pana khaṇappattampi atthi, appattampi. Tattha ‘khaṇappattaṃ’ uppannaṃ nāma. ‘Appattaṃ’ anuppannaṃ nāma. Tassa vipāko cittānantare vā uppajjatu kappasatasahassātikkame vā. Dhuvapaccayaṭṭhena anuppannaṃ nāma na hoti, uppādino dhammā nāma jātaṃ. Metteyyabodhisattassa maggo anuppanno nāma, phalaṃ uppādino dhammāyeva nāma jātaṃ.

再者，假如所有已造作的善与不善业都产生异熟，那么其他的业就没有机会了。此业又分为两种：定异熟与不定异熟。其中，五无间业、八等至、四圣道，这被称为“定异熟”。此业又有已达时机者与未达时机者。其中，“已达时机者”名为“已生”；“未达时机者”名为“未生”。其异熟或于心识之后无间生起，或于百千劫后生起。因其为定缘之故，不名为“未生”，而名为“必生之法”。弥勒菩萨(Metteyya Bodhisatta)之道名为“未生”，其果则实为“必生之法”。

1044. Atītattikaniddese [Pg.394] atītāti khaṇattayaṃ atikkantā. Niruddhāti nirodhappattā. Vigatāti vibhavaṃ gatā, vigacchitā vā. Vipariṇatāti pakativijahanena vipariṇāmaṃ gatā. Nirodhasaṅkhātaṃ atthaṃ gatāti atthaṅgatā. Abbhatthaṅgatāti upasaggena padaṃ vaḍḍhitaṃ. Uppajjitvā vigatāti nibbattitvā vigacchitā. Puna atītavacane kāraṇaṃ heṭṭhā vuttameva. Parato anāgatādīsupi eseva nayo. Atītaṃsena saṅgahitāti atītakoṭṭhāsena gaṇanaṃ gatā. Katame teti? Rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ. Parato anāgatādīsupi eseva nayo.

1044. 于“过去三法”的解释(niddesa)中，“过去”(atīta)即是已越过三刹那。“已灭”(niruddha)即是已达于息灭。“已逝”(vigata)即是已趋于无有，或已离去。“已变异”(vipariṇata)即是因舍离自性而达于变异。“已没”(atthaṅgata)即是已达于名为“息灭”的消失。“已全没”(abbhatthaṅgata)是以前缀增强的词。“已生而逝”(uppajjitvā vigata)即是已生起而离去。再次言说“过去”的原因，如前所述。其后于未来等法中，准此亦然。“被过去部分所含摄”(atītaṃsena saṅgahita)即是计入“过去”的部分。它们是哪些？色、受、想、行、识。其后于未来等法中，准此亦然。

1047. Atītārammaṇattikaniddese atīte dhamme ārabbhātiādīsu parittamahaggatāva dhammā veditabbā. Te hi atītādīni ārabbha uppajjanti.

1047. 于“过去所缘三法”的解释(niddesa)中，在“缘于过去法”等（文句）中，当知（所指的）法仅是欲界法(paritta)与广大法(mahaggata)。因为它们是缘于过去等法而生起的。

1050. Ajjhattattikaniddese tesaṃ tesanti padadvayena sabbasatte pariyādiyati. Ajjhattaṃ paccattanti ubhayaṃ niyakajjhattādhivacanaṃ. Niyatāti attani jātā. Pāṭipuggalikāti pāṭiyekkassa pāṭiyekkassa puggalassa santakā. Upādiṇṇāti sarīraṭṭhakā. Te hi kammanibbattā vā hontu mā vā, ādinnagahitaparāmaṭṭhavasena pana idha upādiṇṇāti vuttā.

1050. 在“内在三法”的解释中，藉由“彼等、彼等”（tesaṃ tesaṃ）二词，含摄了一切众生。“内在”（ajjhattaṃ）与“自身”（paccattaṃ）二者皆为对自己内在的称谓。“自己的”（niyaka）是指在自身中产生的。“个别的”（pāṭipuggalika）是指属于每一个别补特伽罗的。“所执取”（upādiṇṇa）是指依止于身体的。因为它们无论是否由业所产生，在此处，都因被执取、执持、执著之故，而被说为“所执取”。

1051. Parasattānanti attānaṃ ṭhapetvā avasesasattānaṃ. Parapuggalānanti tasseva vevacanaṃ. Sesaṃ heṭṭhā vuttasadisameva. Tadubhayanti taṃ ubhayaṃ.

1051. “其他众生”是指除了自己之外其余的众生。“其他个人”是其同义词。其余的与前面所说相同。“彼二者”即指那二者。

1053. Ajjhattārammaṇattikassa paṭhamapade parittamahaggatā dhammā veditabbā. Dutiye appamāṇāpi. Tatiye parittamahaggatāva. Appamāṇā pana kālena bahiddhā kālena ajjhattaṃ ārammaṇaṃ na karonti. Sanidassanattikaniddeso uttānoyevāti.

1053. 在“内所缘三法”的第一句中，当知为欲界法与广大法。在第二句中，亦当知无量法。在第三句中，仅为欲界法与广大法。然而，无量法有时不以“外在”为所缘，有时不以“内在”为所缘。“有见三法”的解释是显而易见的。

Dukanikkhepakathā

二法总摄说

1062. Dukesu adosaniddese mettāyanavasena metti. Mettākāro mettāyanā. Mettāya ayitassa mettāsamaṅgino cittassa bhāvo [Pg.395] mettāyitattaṃ. Anudayatīti anuddā, rakkhatīti attho. Anuddākāro anuddāyanā. Anuddāyitassa bhāvo anuddāyitattaṃ. Hitassa esanavasena hitesitā. Anukampanavasena anukampā. Sabbehipi imehi padehi upacārappanāppattā mettāva vuttā. Sesapadehi lokiyalokuttaro adoso kathito.

1062. 在二法中的无瞋解释：以慈爱的方式，是为慈。慈的行相是慈爱行。由慈而成、与慈相应之心的状态，是为慈爱状态。因为它守护（anudayati），所以是悲悯（anuddā），其义为守护。悲悯的行相是悲悯行。由悲悯而成之心的状态，是为悲悯状态。以寻求利益的方式，是为求益。以怜悯的方式，是为悲悯。所有这些词语，都指已达到近行定和安止定的慈。其余词语则指世间与出世间的无瞋。

1063. Amohaniddese dukkhe ñāṇanti dukkhasacce paññā. Dukkhasamudayetiādīsupi eseva nayo. Ettha ca dukkhe ñāṇaṃ savanasammasanapaṭivedhapaccavekkhaṇāsu vattati. Tathā dukkhasamudaye. Nirodhe pana savanapaṭivedhapaccavekkhaṇāsu eva. Tathā paṭipadāya. Pubbanteti atītakoṭṭhāse. Aparanteti anāgatakoṭṭhāse. Pubbantāparanteti tadubhaye. Idappaccayatāpaṭiccasamuppannesu dhammesu ñāṇanti ayaṃ paccayo, idaṃ paccayuppannaṃ, idaṃ paṭicca idaṃ nibbattanti, evaṃ paccayesu ca paccayuppannadhammesu ca ñāṇaṃ.

1063. 于无痴的解释中，“于苦之智”即于苦谛之慧。于“苦集”等亦是此理。于此，“于苦之智”行于听闻、审察、证悟及省察。于苦集亦然。于灭（谛）则唯行于听闻、证悟及省察。于道（谛）亦然。“前际”即过去部分。“后际”即未来部分。“前后际”即此二者。“于此缘性、缘生法之智”即了知“此是缘，此是缘生法；缘此而此生起”，如是于诸缘及缘生法之智。

1065. Lobhaniddesepi heṭṭhā anāgatānaṃ padānaṃ ayamattho – rañjanavasena rāgo. Balavarañjanaṭṭhena sārāgo. Visayesu sattānaṃ anunayanato anunayo. Anurujjhatīti anurodho, kāmetīti attho. Yattha katthaci bhave sattā etāya nandanti, sayaṃ vā nandatīti nandī. Nandī ca sā rañjanaṭṭhena rāgo cāti nandīrāgo. Tattha ekasmiṃ ārammaṇe sakiṃ uppannā taṇhā ‘nandī’. Punappunaṃ uppajjamānā ‘nandīrāgo’ti vuccati. Cittassa sārāgoti yo heṭṭhā balavarañjanaṭṭhena sārāgoti vutto, so na sattassa, cittasseva sārāgoti attho.

1065. 于贪的解释中，（前文）未及之词，其义如下：以染着故为贪。以强染着义故为强贪。于诸境中随引众生，故为随引。“随顺”故为随顺，其义为“欲求”。众生于任何有中因此而欢喜，或其自身欢喜，故为“难陀”。此难陀因染着义亦为贪，故为“难陀贪”。于此，于一所缘上单次生起的渴爱为“难陀”；数数生起者，则称为“难陀贪”。所谓“心之强贪”，即前文所说“以强染着义故为强贪”者，其义非有情之强贪，而是心之强贪。

Icchanti etāya ārammaṇānīti icchā. Bahalakilesabhāvena mucchanti etāya pāṇinoti mucchā. Gilitvā pariniṭṭhapetvā gahaṇavasena ajjhosānaṃ. Iminā sattā gijjhanti, gedhaṃ āpajjantīti gedho; bahalaṭṭhena vā gedho. ‘‘Gedhaṃ vā pavanasaṇḍa’’nti hi bahalaṭṭheneva vuttaṃ. Anantarapadaṃ upasaggavasena vaḍḍhitaṃ. Sabbatobhāgena vā gedhoti paligedho. Sañjanti etenāti saṅgo; lagganaṭṭhena vā saṅgo. Osīdanaṭṭhena paṅko. Ākaḍḍhanavasena ejā. ‘‘Ejā imaṃ purisaṃ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā’’ti hi vuttaṃ. Vañcanaṭṭhena māyā. Vaṭṭasmiṃ sattānaṃ jananaṭṭhena [Pg.396] janikā. ‘‘Taṇhā janeti purisaṃ cittamassa vidhāvatī’’ti (saṃ. ni. 1.55-57) hi vuttaṃ. Vaṭṭasmiṃ satte dukkhena saṃyojayamānā janetīti sañjananī. Ghaṭanaṭṭhena sibbinī. Ayañhi vaṭṭasmiṃ satte cutipaṭisandhivasena sibbati ghaṭeti, tunnakāro viya pilotikāya pilotikaṃ; tasmā ghaṭanaṭṭhena sibbinīti vuttā. Anekappakāraṃ visayajālaṃ taṇhāvipphanditanivesasaṅkhātaṃ vā jālamassā atthīti jālinī.

以此欲求诸所缘，故为欲（icchā）。有情因此而沉迷于粗重烦恼，故为痴迷（mucchā）。以吞噬、完结、执取为义，是为吞没（ajjhosānaṃ）。有情因此而贪婪，陷入贪求，故为贪求（gedho）；或以粗重为义，是为贪求。如言“丛林（gedhaṃ）或林薮（pavanasaṇḍaṃ）”，此中即是以“粗重”为义而说。下一个词是由前缀（pari）所加强。或以全方位的贪求为义，是为遍求（paligedho）。以此而执着，故为执（saṅga）；或以黏着为义，是为执。以沉陷为义，是为泥沼（paṅka）。以牵引为义，是为动（ejā）。如言：“动摇牵引此人，令其生于彼彼之有。”以欺瞒为义，是为幻（māyā）。于轮回中生育有情，故为生者（janikā）。如言：“渴爱生育人，其心乃驰逐。”于轮回中以苦系缚有情而令其生，故为遍生（sañjananī）。以缝合为义，是为缝合者（sibbinī）。此（渴爱）于轮回中以死与结生缝合、连接有情，犹如裁缝以布缝布；故以缝合为义，称为缝合者。其有种种所缘之网，或有称作“渴爱之骚动与执著”的网，故为具网者（jālinī）。

Ākaḍḍhanaṭṭhena sīghasotā saritā viyāti saritā. Allaṭṭhena vā saritā. Vuttañhetaṃ – ‘‘saritāni sinehitāni ca somanassāni bhavanti jantuno’’ti (dha. pa. 341). Allāni ceva siniddhāni cāti ayañhettha attho. Visatāti visattikā. Visaṭāti visattikā. Visālāti visattikā. Visakkatīti visattikā. Visaṃvādikāti visattikā. Visaṃharatīti visattikā. Visamūlāti visattikā. Visaphalāti visattikā. Visaparibhogāti visattikā. Visatā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe dhamme kule gaṇe vitthatāti visattikā (mahāni. 3). Anayabyasanapāpanaṭṭhena kummānubandhasuttakaṃ viyāti suttaṃ. Vuttañhetaṃ – ‘‘suttakanti kho, bhikkhave, nandīrāgassetaṃ adhivacana’’nti (saṃ. ni. 2.159). Rūpādīsu vitthataṭṭhena visaṭā. Tassa tassa paṭilābhatthāya satte āyūhāpetīti āyūhinī. Ukkaṇṭhituṃ appadānato sahāyaṭṭhena dutiyā. Ayañhi sattānaṃ vaṭṭasmiṃ ukkaṇṭhituṃ na deti, gatagataṭṭhāne piyasahāyo viya abhiramāpeti. Tena vuttaṃ –

以牵引为义，如迅疾之流，故为流（saritā）。或以湿润为义，是为流。如言：“有情之喜悦，是湿润而黏爱的。”此中义为湿润而油滑。以遍布故为黏着（visattikā）。以散布故为黏着。以广大故为黏着。以遍行故为黏着。以欺罔故为黏着。以障碍出离故为黏着。以毒根故为黏着。以毒果故为黏着。以毒受用故为黏着。或彼渴爱遍布于色、声、香、味、触、法、家、众，故为黏着。以引至不幸与灾祸为义，如随龟之线，故为线（sutta）。如言：“诸比丘，线，实为喜贪之同义词。”于色等中遍布，故为散布（visaṭā）。为得彼彼而驱使有情，故为驱使者（āyūhinī）。因不令人厌离，以伴侣为义，是为第二者（dutiyā）。此（渴爱）不令有情于轮回中厌离，于所至之处，令其欢喜，犹如密友。故言：

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattatī’’ti. (a. ni. 4.9;

itivu. 15;

mahāni. 191;

cūḷani. pārāyanānugītigāthāniddesa 107);

“渴爱为伴侣之人，长时在轮回，或为此或彼，不越生死流。”

Paṇidhānakavasena paṇidhi. Bhavanettīti bhavarajju. Etāya hi sattā, rajjuyā gīvāya baddhā goṇā viya, icchiticchitaṭṭhānaṃ niyyanti. Taṃ taṃ ārammaṇaṃ vanati bhajati allīyatīti vanaṃ. Vanati yācatīti vā vanaṃ. Vanathoti byañjanena padaṃ vaḍḍhitaṃ. Anatthadukkhānaṃ vā samuṭṭhāpanaṭṭhena gahanaṭṭhena ca vanaṃ [Pg.397] viyāti ‘vanaṃ’; balavataṇhāyetaṃ nāmaṃ. Gahanataraṭṭhena pana tato balavataro ‘vanatho’ nāma. Tena vuttaṃ –

以愿求为义，是为愿（paṇidhi）。“有导者”（bhavanettī）即“有之绳”（bhavarajju）。实因此（渴爱），有情被引至其所欲之处，犹如牛颈被绳所系。于彼彼所缘希求、亲近、执着，故为林（vana）。或因希求、乞求，故为林。“林丛”（vanatha）一词乃增音而成。或因能生无益与苦，且义为稠密，如森林，故为“林”；此乃强力渴爱之名。而“林丛”则因义为更稠密，故是比“林”更强之渴爱。故言：

‘‘Vanaṃ chindatha mā rukkhaṃ, vanato jāyate bhayaṃ;

Chetvā vanañca vanathañca, nibbanā hotha bhikkhavo’’ti. (dha. pa. 283);

斩断欲林，莫伐树木，怖畏从欲林生。斩断欲林与林丛，诸比丘，当为无欲林者。

Santhavanavasena santhavo; saṃsaggoti attho. So duvidho – taṇhāsanthavo mittasanthavo ca. Tesu idha taṇhāsanthavo adhippeto. Sinehavasena sineho. Ālayakaraṇavasena apekkhatīti apekkhā. Vuttampi cetaṃ – ‘‘imāni te deva caturāsītinagarasahassāni kusāvatīrājadhānīpamukhāni. Ettha deva chandaṃ janehi, jīvite apekkhaṃ karohī’’ti (dī. ni. 2.266). Ālayaṃ karohīti ayañhettha attho. Pāṭiyekke pāṭiyekke ārammaṇe bandhatīti paṭibandhu. Ñātakaṭṭhena vā pāṭiyekko bandhūtipi paṭibandhu. Niccasannissitaṭṭhena hi sattānaṃ taṇhāsamo bandhu nāma natthi.

因交往故，名为交往(santhava)，义即交涉。此有二种：即渴爱之交往与朋友之交往。于此二者中，意指渴爱之交往。因爱恋故，名为爱恋(sineha)。因作执着而顾念，故为顾念(apekkhā)。亦曾有言：“大王，此等乃以拘舍婆提(Kusāvatī)王城为首的八万四千城。大王，请于此生起欲念，于生命存有顾念。”此中之义即是“作执着”。于一一所缘中系缚，故为系缚(paṭibandhu)。或以亲属为义，个别之亲人亦名为系缚。对诸有情而言，以恒常依附之义，实无亲人能与渴爱相比。

Ārammaṇānaṃ asanato āsā. Ajjhottharaṇato ceva tittiṃ anupagantvāva paribhuñjanato cāti attho. Āsisanavasena āsisanā. Āsisitassa bhāvo āsisitattaṃ. Idāni tassā pavattiṭṭhānaṃ dassetuṃ rūpāsātiādi vuttaṃ. Tattha āsisanavasena āsāti āsāya atthaṃ gahetvā rūpe āsā rūpāsāti evaṃ navapi padāni veditabbāni. Ettha ca purimāni pañca pañcakāmaguṇavasena vuttāni. Parikkhāralobhavasena chaṭṭhaṃ. Taṃ visesato pabbajitānaṃ. Tato parāni tīṇi atittiyavatthuvasena gahaṭṭhānaṃ. Na hi tesaṃ dhanaputtajīvitehi aññaṃ piyataraṃ atthi. ‘Etaṃ mayhaṃ etaṃ mayha’nti vā ‘asukena me idaṃ dinnaṃ idaṃ dinna’nti vā evaṃ satte jappāpetīti jappā. Parato dve padāni upasaggena vaḍḍhitāni. Tato paraṃ aññenākārena vibhajituṃ āraddhattā puna jappāti vuttaṃ. Jappanākāro jappanā. Jappitassa bhāvo jappitattaṃ. Punappunaṃ visaye lumpati ākaḍḍhatīti lolupo. Lolupassa bhāvo loluppaṃ. Loluppākāro loluppāyanā. Loluppasamaṅgino bhāvo loluppāyitattaṃ.

因吞食诸所缘，故为“希求”（āsā）。其义亦为：因遍覆，且未得满足而受用故。以希求之故，名为“希求”（āsisanā）。已希求的状态，是为“希求性”（āsisitattaṃ）。今为示其生起之处，故说“色希求”（rūpāsā）等。于此，取“以希求之故为āsā”之义，“于色有希求”即是“色希求”（rūpāsā），如是九个词皆当了知。于此，前五者依五欲而说。第六者依对资具之贪而说，此特为出家众而说。其后三者依在家众之不知足事而说。对他们而言，实无他物比财富、子女、生命更可爱。令有情喃喃自语：“此是我所，此是我所”，或“某某给了我这个，给了我这个”，故为“喃喃”（jappā）。其后二词由前缀增广。其后，因开始以另一方式分别，故复说“喃喃”。喃喃之状为“喃喃”（jappanā）。已喃喃的状态，是为“喃喃性”（jappitattaṃ）。于所缘中一再掠夺、牵引，故为“贪婪者”（lolupa）。贪婪者之状态，是为“贪婪”（loluppaṃ）。贪婪之状，是为“贪婪行”（loluppāyanā）。具足贪婪者之状态，是为“贪婪行性”（loluppāyitattaṃ）。

Pucchañjikatāti [Pg.398] yāya taṇhāya lābhaṭṭhānesu, pucchaṃ cālayamānā sunakhā viya, kampamānā vicaranti, taṃ tassā kampanataṇhāya nāmaṃ. Sādhu manāpamanāpe visaye kāmetīti sādhukāmo. Tassa bhāvo sādhukamyatā. Mātā mātucchātiādike ayuttaṭṭhāne rāgoti adhammarāgo. Yuttaṭṭhānepi balavā hutvā uppannalobho visamalobho. ‘‘Rāgo visama’’ntiādivacanato (vibha. 924) vā yuttaṭṭhāne vā ayuttaṭṭhāne vā uppanno chandarāgo adhammaṭṭhena ‘adhammarāgo’, visamaṭṭhena ‘visamalobho’ti veditabbo.

摇尾性（pucchañjikatā）：有情因某种渴爱，于得利之处，如摇尾之犬，颤动而行，此即彼颤动之渴爱的名称。于善、极可意之所缘中欲求，故为“善欲”（sādhukāma）。其状态，是为“善欲性”（sādhukamyatā）。于母亲、姨母等不当之处的贪，是为“非法贪”（adhammarāga）。于正当之处，亦成为强力而生起的贪，是为“不正贪”（visamalobha）。或依“贪为不正”等语，于正当或不当之处生起的欲贪，因其非法之义，当知为“非法贪”；因其不正之义，当知为“不正贪”。

Ārammaṇānaṃ nikāmanavasena nikanti. Nikāmanākāro nikāmanā. Patthanāvasena patthanā. Pihāyanavasena pihanā. Suṭṭhu patthanā sampatthanā. Pañcasu kāmaguṇesu taṇhā kāmataṇhā. Rūpārūpabhave taṇhā bhavataṇhā. Ucchedasaṅkhāte vibhave taṇhā vibhavataṇhā. Suddhe rūpabhavasmiṃyeva taṇhā rūpataṇhā. Arūpabhave taṇhā arūpataṇhā. Ucchedadiṭṭhisahagato rāgo diṭṭhirāgo. Nirodhe taṇhā nirodhataṇhā. Rūpe taṇhā rūpataṇhā. Sadde taṇhā saddataṇhā. Gandhataṇhādīsupi eseva nayo. Oghādayo vuttatthāva.

因喜爱诸所缘，故名欲求(nikanti)。喜爱的状态，是为欲求(nikāmanā)。因愿求，故名愿求(patthanā)。因爱慕，故名爱慕(pihanā)。强烈的愿求，是为正愿求(sampatthanā)。于五妙欲的渴爱，是为欲爱(kāmataṇhā)。于色有与无色有的渴爱，是为有爱(bhavataṇhā)。于被称为断灭的无有的渴爱，是为无有爱(vibhavataṇhā)。仅于纯粹色有的渴爱，是为色爱(rūpataṇhā)。于无色有的渴爱，是为无色爱(arūpataṇhā)。与断见俱行的贪，是为见贪(diṭṭhirāgo)。于（有）灭的渴爱，是为灭爱(nirodhataṇhā)。于色（所缘）的渴爱，是为色爱(rūpataṇhā)。于声（所缘）的渴爱，是为声爱(saddataṇhā)。于香爱(gandhataṇhā)等亦准此可知。暴流(ogha)等，其义已说。

Kusaladhamme āvaratīti āvaraṇaṃ. Chādanavasena chādanaṃ. Satte vaṭṭasmiṃ bandhatīti bandhanaṃ. Cittaṃ upagantvā kilissati saṃkiliṭṭhaṃ karotīti upakkileso. Thāmagataṭṭhena anusetīti anusayo. Uppajjamānā cittaṃ pariyuṭṭhātīti pariyuṭṭhānaṃ; uppajjituṃ appadānena kusalacāraṃ gaṇhātīti attho. ‘‘Corā magge pariyuṭṭhiṃsu dhuttā magge pariyuṭṭhiṃsū’’tiādīsu (cūḷava. 430) hi maggaṃ gaṇhiṃsūti attho. Evamidhāpi gahaṇaṭṭhena pariyuṭṭhānaṃ veditabbaṃ. Paliveṭhanaṭṭhena latā viyāti latā. ‘‘Latā ubbhijja tiṭṭhatī’’ti (dha. pa. 340) āgataṭṭhānepi ayaṃ taṇhā latāti vuttā. Vividhāni vatthūni icchatīti vevicchaṃ. Vaṭṭadukkhassa mūlanti dukkhamūlaṃ. Tasseva dukkhassa nidānanti dukkhanidānaṃ. Taṃ dukkhaṃ ito pabhavatīti dukkhappabhavo. Bandhanaṭṭhena pāso viyāti pāso. Mārassa pāso mārapāso. Duruggilanaṭṭhena baḷisaṃ viyāti baḷisaṃ. Mārassa baḷisaṃ [Pg.399] mārabaḷisaṃ. Taṇhābhibhūtā mārassa visayaṃ nātikkamanti, tesaṃ upari māro vasaṃ vattetīti iminā pariyāyena mārassa visayoti māravisayo. Sandanaṭṭhena taṇhāva nadī taṇhānadī. Ajjhottharaṇaṭṭhena taṇhāva jālaṃ taṇhājālaṃ. Yathā sunakhā gaddulabaddhā yadicchakaṃ nīyanti, evaṃ taṇhābaddhā sattāpīti daḷhabandhanaṭṭhena gaddulaṃ viyāti gaddulaṃ. Taṇhāva gaddulaṃ taṇhāgaddulaṃ. Duppūraṇaṭṭhena taṇhāva samuddo taṇhāsamuddo.

因为它障蔽善法，所以是盖（āvaraṇaṃ）。以覆盖的方式是覆（chādanaṃ）。因为它将有情束缚在轮回中，所以是结（bandhanaṃ）。因为它走近心而使之染污，所以是随烦恼（upakkileso）。因其已达强力而一再潜伏，所以是随眠（anusayo）。因为它生起时攫取心，所以是缠（pariyuṭṭhānaṃ）；意思是，它不让善法生起，从而夺取了善行。在“盗贼抢劫了道路，恶棍抢劫了道路”等（《小品》430）中，意思就是“抢劫了道路”。同样，在这里也应知“缠”有“攫取”的意思。因为它以缠绕的方式，犹如蔓藤，所以是蔓（latā）。在“蔓藤破土而出”（《法句经》340）的出处，此渴爱也被称为蔓。因为它欲求各种事物，所以是种种贪（vevicchaṃ）。因为是轮回苦的根，所以是苦根（dukkhamūlaṃ）。因为是那苦的缘，所以是苦因（dukkhaniḍānaṃ）。因为那苦从此产生，所以是苦生（dukkhappabhavo）。因为它以束缚的方式，犹如绳套，所以是罥（pāso）。魔罗（Māra）的绳套是魔罥（mārapāso）。因为它难以吐出，犹如鱼钩，所以是钩（baḷisaṃ）。魔罗的鱼钩是魔钩（mārabaḷisaṃ）。被渴爱（taṇhā）征服者不能超越魔罗的范围，魔罗对他们行使控制权，以此方式，（这）被称为魔罗的范围，即魔境（māravisayo）。因为它以流动的方式，渴爱即是河，是为爱河（taṇhānadī）。因为它以淹没覆盖的方式，渴爱即是网，是为爱网（taṇhājālaṃ）。犹如狗被皮带系缚，被随意牵引，同样，被渴爱系缚的有情也是如此。因为它以坚固束缚的方式，犹如皮带，所以是索（gaddulaṃ）。渴爱即是索，是为爱索（taṇhāgaddulaṃ）。因为它难以满足，渴爱即是海，是为爱海（taṇhāsamuddo）。

1066. Dosaniddese anatthaṃ me acarīti avuḍḍhiṃ me akāsi. Iminā upāyena sabbapadesu attho veditabbo. Aṭṭhāne vā pana āghātoti akāraṇe kopo – ekacco hi ‘devo ativassatī’ti kuppati, ‘na vassatī’ti kuppati, ‘sūriyo tappatī’ti kuppati, ‘na tappatī’ti kuppati, vāte vāyantepi kuppati, avāyantepi kuppati, sammajjituṃ asakkonto bodhipaṇṇānaṃ kuppati, cīvaraṃ pārupituṃ asakkonto vātassa kuppati, upakkhalitvā khāṇukassa kuppati idaṃ sandhāya vuttaṃ – aṭṭhāne vā pana āghāto jāyatīti. Tattha heṭṭhā navasu ṭhānesu satte ārabbha uppannattā kammapathabhedo hoti. Aṭṭhānāghāto pana saṅkhāresu uppanno kammapathabhedaṃ na karoti. Cittaṃ āghātento uppannoti cittassa āghāto. Tato balavataro paṭighāto. Paṭihaññanavasena paṭighaṃ. Paṭivirujjhatīti paṭivirodho. Kuppanavasena kopo. Pakopo sampakopoti upasaggena padaṃ vaḍḍhitaṃ. Dussanavasena doso. Padoso sampadosoti upasaggena padaṃ vaḍḍhitaṃ. Cittassa byāpattīti cittassa vipannatā, viparivattanākāro. Manaṃ padūsayamāno uppajjatīti manopadoso. Kujjhanavasena kodho. Kujjhanākāro kujjhanā. Kujjhitassa bhāvo kujjhitattaṃ.

1066. 在嗔的解释(Dosaniddese)中，“他对我做了无益之事”(anatthaṃ me acari)意即“他妨碍了我的成长”(avuḍḍhiṃ me akāsi)。应以此方法理解一切文句的意义。又，“于不当之处起嗔恚”(aṭṭhāne āghāto)即无缘由的忿怒(akāraṇe kopo)——有些人因“天雨太多”而忿怒，因“天不雨”而忿怒，因“日照太热”而忿怒，因“日不照”而忿怒，因风吹而忿怒，因风不吹而忿怒，因不能扫除而对菩提树叶忿怒，因不能披上衣而对风忿怒，因绊倒而对树桩忿怒——即针对此而说：“于不当之处生起嗔恚”。其中，前九种情况是缘于有情而生起，故构成业道之差别(kammapathabhedo)。但不当的嗔恚是缘于诸行(saṅkhāra)而生起，故不构成业道之差别。因其冲击心而生起，故为“心的冲击”(cittassa āghāto)。比此更强的是“抵触”(paṭighāto)。以一再冲击故为“抵触”(paṭighaṃ)。因其对抗故为“敌对”(paṭivirodho)。以动怒故为“忿怒”(kopo)。“大忿怒”(pakopo)、“极大忿怒”(sampakopo)是透过前缀增强了词义。以败坏故为“嗔”(doso)。“大嗔”(padoso)、“极大嗔”(sampadoso)是透过前缀增强了词义。“心的变坏”(cittassa byāpatti)是心的毁坏、颠倒的状态。因其污染意而生起，故为“意的污染”(manopadoso)。以愤怒故为“忿”(kodho)。愤怒的状态是“忿”(kujjhanā)。已愤怒的状态是“忿性”(kujjhitattaṃ)。

Idāni akusalaniddese vuttanayaṃ dassetuṃ doso dussanātiādi vuttaṃ. Tasmā ‘‘yo evarūpo cittassa āghāto…pe… kujjhitatta’’nti ca idha vutto, ‘‘doso dussanā’’tiādinā nayena heṭṭhā vutto, ayaṃ vuccati dosoti. Evamettha yojanā kātabbā. Evañhi sati punaruttidoso paṭisedhito hoti. Mohaniddeso amohaniddese vuttapaṭipakkhanayena [Pg.400] veditabbo. Sabbākārena panesa vibhaṅgaṭṭhakathāyaṃ āvi bhavissati.

现在，为显示在不善法解释(Akusalaniddesa)中所说的方法，而说了“嗔是败坏”(doso dussanā)等。因此，凡于此处所说“如此这般心的冲击……乃至……忿性”，以及于前文以“嗔是败坏”等方法所说者，此即被称为“嗔”。于此应作如是结合。如是，则可免除重复之过。痴的解释(Mohaniddesa)应透过无痴的解释(Amohaniddesa)中所说的对立法来理解。再者，此痴的解释将在《分别论》义注(Vibhaṅgaṭṭhakathāyaṃ)中以各种方式阐明。

1079. Tehi dhammehi ye dhammā sahetukāti tehi hetudhammehi ye aññe hetudhammā vā nahetudhammā vā te sahetukā. Ahetukapadepi eseva nayo. Ettha ca hetu hetuyeva ca hoti, tiṇṇaṃ vā dvinnaṃ vā ekato uppattiyaṃ sahetuko ca. Vicikicchuddhaccasahagato pana moho hetu ahetuko. Hetusampayuttadukaniddesepi eseva nayo.

1079. 所谓“有因法”(sahetukā)，是指与那些因法相应的其他因法或非因法，它们是有因法。于“无因”(ahetuka)之语词，此理亦然。于此，因即是因，然于三因或二因一同生起时，亦为有因。然而，与疑(vicikicchā)、掉举(uddhacca)相应的痴(moha)，其本身是因，却是无因的。于“因相应”二法组的解释(niddesa)中，此理亦然。

1091. Saṅkhatadukaniddese purimaduke vuttaṃ asaṅkhatadhātuṃ sandhāya yo eva so dhammoti ekavacananiddeso kato. Purimaduke pana bahuvacanavasena pucchāya uddhaṭattā ime dhammā appaccayāti pucchānusandhinayena bahuvacanaṃ kataṃ. Ime dhammā sanidassanātiādīsupi eseva nayo.

1091. 于“有为”(saṅkhata)二法组的解释(niddesa)中，针对前一（即“有缘”）二法组中所说的无为界(asaṅkhatadhātu)，使用了“彼即是法”(yo eva so dhammo)的单数表述。然而，于前一二法组中，因问题是以复数形式提出，故随应于问，而以复数形式说“此等法是无缘的”(ime dhammā appaccayā)。于“此等法是有见的”(ime dhammā sanidassanā)等句中，此理亦然。

1101. Kenaci viññeyyadukaniddese cakkhuviññeyyāti cakkhuviññāṇena vijānitabbā. Sesapadesupi eseva nayo. Ettha ca kenaci viññeyyāti cakkhuviññāṇādīsu kenaci ekena cakkhuviññāṇena vā sotaviññāṇena vā vijānitabbā. Kenaci na viññeyyāti teneva cakkhuviññāṇena vā sotaviññāṇena vā na vijānitabbā. ‘Evaṃ sante dvinnampi padānaṃ atthanānattato duko hotī’ti heṭṭhā vuttattā ‘ye te dhammā cakkhuviññeyyā na te dhammā sotaviññeyyā’ti ayaṃ duko na hoti. Rūpaṃ pana cakkhuviññeyyaṃ saddo na cakkhuviññeyyoti imamatthaṃ gahetvā ‘ye te dhammā cakkhuviññeyyā na te dhammā sotaviññeyyā, ye vā pana te dhammā sotaviññeyyā na te dhammā cakkhuviññeyyā’ti ayameko dukoti veditabbo. Evaṃ ekekaindriyamūlake cattāro cattāro katvā vīsati dukā vibhattāti veditabbā.

1101. 于“可被某识所识知”(kenaci viññeyya)二法组的解释(niddesa)中，“眼所识知”(cakkhuviññeyya)意为“可被眼识(cakkhuviññāṇa)所识知”。于其余诸词，此理亦然。于此，“可被某识所识知”意为“于眼识等中，可被某一个识，即眼识或耳识所识知”；“不可被某识所识知”意为“不可被彼同一个识，即眼识或耳识所识知”。因前已说“如是，因二词义不同，故成一二法组”，故“凡是眼所识知的法，彼等法非耳所识知”，此不成一二法组。然而，应取“色(rūpa)是眼所识知，声(sadda)非眼所识知”之义，而了知“凡是眼所识知的法，彼等法非耳所识知；又凡是耳所识知的法，彼等法非眼所识知”，此为一二法组。如是，当知以每一根(indriya)为基础，各作四对，分判为二十个二法组。

Kiṃ pana ‘manoviññāṇena kenaci viññeyyā kenaci na viññeyyā’ natthi? Tenettha dukā na vuttāti? No natthi, vavatthānābhāvato pana na vuttā. Na hi, yathā cakkhuviññāṇena aviññeyyā evāti vavatthānaṃ atthi, evaṃ manoviññāṇenāpīti vavatthānābhāvato ettha dukā na vuttā. Manoviññāṇena [Pg.401] pana kenaci viññeyyā ceva aviññeyyā cāti ayamattho atthi. Tasmā so avuttopi yathālābhavasena veditabbo. Manoviññāṇanti hi saṅkhyaṃ gatehi kāmāvacaradhammehi kāmāvacaradhammā eva tāva kehici viññeyyā kehici aviññeyyā. Tehiyeva rūpāvacarādidhammāpi kehici viññeyyā kehici aviññeyyā. Rūpāvacarehipi kāmāvacarā kehici viññeyyā kehici aviññeyyā. Teheva rūpāvacarādayopi kehici viññeyyā kehici aviññeyyā. Arūpāvacarehi pana kāmāvacarā rūpāvacarā apariyāpannā ca neva viññeyyā. Arūpāvacarā pana kehici viññeyyā kehici aviññeyyā. Tepi ca kecideva viññeyyā keci aviññeyyā. Apariyāpannehi kāmāvacarādayo neva viññeyyā. Apariyāpannā pana nibbānena aviññeyyattā kehici viññeyyā kehici aviññeyyā. Tepi ca maggaphalānaṃ aviññeyyattā kecideva viññeyyā keci aviññeyyāti.

又，难道没有“某些法为某些意识所应识知，某些法为某些意识所不应识知”吗？因此，在此意所识知处，未曾宣说二法组吗？非不存在。然因无确定分限，故未宣说。诚然，不像“唯为眼识所不应识知”这样有确定分限，对于意识，亦因无此确定分限，故在此处未宣说二法组。然而，“为某些意识所应识知，亦为某些意识所不应识知”，此义是存在的。是故，彼二法组虽未宣说，亦应随其可得之义而了知。诚然，对于计为意识的欲界诸法而言，首先，欲界法本身，为某些（欲界意识）所应识知，为某些所不应识知。即以彼等（欲界意识），色界等法亦为某些所应识知，为某些所不应识知。以色界（意识）法，欲界法为某些所应识知，为某些所不应识知。即以彼等（色界意识），色界等法亦为某些所应识知，为某些所不应识知。然而，以无色界（意识）法，欲界、色界及出世间法，则绝不应识知。然而，无色界法为某些（无色界意识）所应识知，为某些所不应识知。且彼等亦仅某些为所应识知，某些为所不应识知。以出世间（意识）法，欲界等法绝不应识知。然而，出世间法，因涅槃不具识知性，故为某些（出世间意识）所应识知，为某些所不应识知。且彼等亦因道与果的不被识知性，故仅某些（即涅槃）为所应识知，某些（即道与果）为所不应识知。

1102. Āsavaniddese pañcakāmaguṇiko rāgo kāmāsavo nāma. Rūpārūpabhavesu chandarāgo jhānanikanti sassatadiṭṭhisahajāto rāgo bhavavasena patthanā bhavāsavo nāma. Dvāsaṭṭhi diṭṭhiyo diṭṭhāsavo nāma. Aṭṭhasu ṭhānesu aññāṇaṃ avijjāsavo nāma. Tattha tattha āgatesu pana āsavesu asammohatthaṃ ekavidhādibhedo veditabbo. Atthato hete cirapārivāsiyaṭṭhena āsavāti evaṃ ekavidhāva honti. Vinaye pana ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti (pārā. 39) duvidhena āgatā. Suttante saḷāyatane tāva ‘‘tayome, āvuso, āsavā – kāmāsavo bhavāsavo avijjāsavo’’ti (saṃ. ni. 4.321) tividhena āgatā. Nibbedhikapariyāye ‘‘atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā’’ti (a. ni. 6.63) pañcavidhena āgatā. Chakkanipāte āhuneyyasutte – ‘‘atthi āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā [Pg.402] vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā’’ti (a. ni. 6.58) chabbidhena āgatā. Sabbāsavapariyāye (ma. ni. 1.14 ādayo) ‘dassanapahātabbehi’ saddhiṃ sattavidhena āgatā. Idha panete kāmāsavādibhedato catubbidhena āgatā. Tatrāyaṃ vacanattho – pañcakāmaguṇasaṅkhāte kāme āsavo ‘kāmāsavo’. Rūpārūpasaṅkhāte kammato ca upapattito ca duvidhepi bhave āsavo ‘bhavāsavo’. Diṭṭhi eva āsavo ‘diṭṭhāsavo’. Avijjāva āsavo ‘avijjāsavo’.

1102. 在漏的解释中，对五欲的贪，名为欲漏。在色有与无色有中的欲贪、对禅那的喜爱、与常见俱生的贪，以及由有而有的愿求，名为有漏。六十二见，名为见漏。在八处中的无智，名为无明漏。又，为不混淆于各处所说的诸漏，应当了知其一法等差别。从义理上说，因有长久浸渍之义，这些漏仅为一法。但在律藏中，以两种方式出现：“为防护现法诸漏，为击退后有诸漏”（《波罗夷》39）。在经藏的《六处篇》中，以三种方式出现：“贤友，有此三漏：欲漏、有漏、无明漏”（《相应部》4.321）。在《抉择分教说》(Nibbedhikapariyāya)中，以五种方式出现：“比丘们，有导向地狱的漏，有导向畜生趣的漏，有导向饿鬼界的漏，有导向人间的漏，有导向天界的漏”（《增支部》6.63）。在《六集》的《应请经》(Āhuneyyasutta)中，以六种方式出现：“有应以防护断除的漏，有应以受用断除的漏，有应以忍受断除的漏，有应以回避断除的漏，有应以除遣断除的漏，有应以修习断除的漏”（《增支部》6.58）。在《一切漏经》(Sabbāsavapariyāya)（《中部》1.14等）中，与“应以见断除的”合在一起，则有七种。但在此《漏的解释》中，它们依欲漏等差别而有四种。此中，词义如下：于名为五欲的欲中之漏，是“欲漏”。于名为色有与无色有，且由业与投生两方面构成的有中之漏，是“有漏”。见即是漏，是“见漏”。无明即是漏，是“无明漏”。

1103. Kāmesūti pañcasu kāmaguṇesu. Kāmacchandoti kāmasaṅkhāto chando, na kattukamyatāchando, na dhammacchando. Kāmanavasena rajjanavasena ca kāmoyeva rāgo kāmarāgo. Kāmanavasena nandanavasena ca kāmova nandīti kāmanandī. Evaṃ sabbattha kāmatthaṃ viditvā taṇhāyanaṭṭhena kāmataṇhā, sinehanaṭṭhena kāmasineho, pariḍayhanaṭṭhena kāmapariḷāho, mucchanaṭṭhena kāmamucchā, gilitvā pariniṭṭhāpanaṭṭhena kāmajjhosānanti veditabbaṃ. Ayaṃ vuccatīti ayaṃ aṭṭhahi padehi vibhatto kāmāsavo nāma vuccati.

1103. “于诸欲中”，即于五欲中。“欲求”，即名为欲的欲求，而非“欲作”之欲求，亦非“法”之欲求。以欲求故、以染着故，欲即是贪，为“欲贪”。以欲求故、以欢喜故，欲即是喜，为“欲喜”。如是在一切处了知欲的含义后，应知：以渴爱义为“欲渴爱”，以爱恋义为“欲爱恋”，以遍烧义为“欲遍烧”，以昏迷义为“欲昏迷”，以吞没并使完结义为“欲沉溺”。此以八词所分别者，即称欲漏。

1104. Bhavesu bhavachandoti rūpārūpabhavesu bhavapatthanāvaseneva pavatto chando ‘bhavachando’. Sesapadānipi imināva nayena veditabbāni.

1104. “于诸有中的有欲求”，即于色有、无色有中，仅因希求有而生起的欲求，是为“有欲求”。其余诸词也应以同样的方法了知。

1105. Sassato lokoti vātiādīhi dasahākārehi diṭṭhippabhedova vutto. Tattha sassato lokoti ettha khandhapañcakaṃ lokoti gahetvā ‘ayaṃ loko nicco dhuvo sabbakāliko’ti gaṇhantassa ‘sassata’nti gahaṇākārappavattā diṭṭhi. Asassatoti tameva lokaṃ ‘ucchijjati vinassatī’ti gaṇhantassa ucchedagahaṇākārappavattā diṭṭhi. Antavāti parittakasiṇalābhino ‘suppamatte vā sarāvamatte vā’ kasiṇe samāpannassa antosamāpattiyaṃ pavattitarūpārūpadhamme lokoti ca kasiṇaparicchedantena ca ‘antavā’ti gaṇhantassa ‘antavā loko’ti gahaṇākārappavattā diṭṭhi. Sā sassatadiṭṭhipi hoti ucchedadiṭṭhipi. Vipulakasiṇalābhino pana tasmiṃ kasiṇe samāpannassa antosamāpattiyaṃ pavattitarūpārūpadhamme lokoti ca kasiṇaparicchedantena [Pg.403] ca ‘ananto’ti gaṇhantassa ‘anantavā loko’ti gahaṇākārappavattā diṭṭhi. Sā sassatadiṭṭhipi hoti, ucchedadiṭṭhipi.

1105. “世界是常”等，是以十种方式宣说见的差别。其中，“世界是常”，是执取五蕴为世界，认为“此世界是常、是恒、是永恒的”，如此执取为“常”而生起的见。“世界非常”，是执取同一世界为“断灭、消亡”，如此执取断灭而生起的见。“世界有边”，是获得有限遍处者，于“如簸箕或如碗”大小的遍处中入定，将定中生起的色法与无色法执为世界，并以遍处的范围为边际而执取为“有边”，如此执取“世界有边”而生起的见。此见可以是常见，也可以是断见。而获得广大遍处者，于彼遍处中入定，将定中生起的色法与无色法执为世界，并以遍处无边际而执取为“无边”，如此执取“世界无边”而生起的见。此见也可以是常见，也可以是断见。

Taṃ jīvaṃ taṃ sarīranti bhedanadhammassa sarīrasseva ‘jīva’nti gahitattā sarīre ucchijjamāne ‘jīvampi ucchijjatī’ti ucchedagahaṇākārappavattā diṭṭhi. Dutiyapade sarīrato aññassa jīvassa gahitattā sarīre ucchijjamānepi ‘jīvaṃ na ucchijjatī’ti sassatagahaṇākārappavattā diṭṭhi. Hoti tathāgato paraṃ maraṇātiādīsu satto tathāgato nāma. So paraṃ maraṇā hotīti gaṇhato paṭhamā sassatadiṭṭhi. Na hotīti gaṇhato dutiyā ucchedadiṭṭhi. Hoti ca na ca hotīti gaṇhato tatiyā ekaccasassatadiṭṭhi. Neva hoti na nahotīti gaṇhato catutthā amarāvikkhepadiṭṭhi. Ime dhammā āsavāti ime kāmāsavañca bhavāsavañca rāgavasena ekato katvā, saṅkhepato tayo, vitthārato cattāro dhammā āsavā nāma.

“命即是身”，因执取有毁坏法的身为“命”，故于身坏灭时，认为“命亦坏灭”，此为以断灭执取的方式而转起的见。于第二句（“命与身异”），因执取身外另有命，故于身坏灭时，认为“命不坏灭”，此为以常恒执取的方式而转起的见。在“如来死后存在”等（论题）中，有情名为如来。执取“他死后存在”者，是第一种常见。执取“（他死后）不存在”者，是第二种断见。执取“（他死后）亦存在亦不存在”者，是第三种一分常见。执取“（他死后）非存在亦非不存在”者，是第四种鳗行见。“此等法是漏”，即此欲漏与有漏，依贪欲（rāga）而合为一类，简略地说有三种，广说则有四种，此等法名为漏。

Yo pana brahmānaṃ vimānakapparukkhaābharaṇesu chandarāgo uppajjati, so kāmāsavo hoti na hotīti? Na hoti. Kasmā? Pañcakāmaguṇikassa rāgassa idheva pahīnattā. Hetugocchakaṃ pana patvā lobho hetu nāma hoti. Ganthagocchakaṃ patvā abhijjhākāyagantho nāma. Kilesagocchakaṃ patvā lobho kileso nāma hoti. Diṭṭhisahajāto pana rāgo kāmāsavo hoti na hotīti? Na hoti; diṭṭhirāgo nāma hoti. Vuttañhetaṃ ‘‘diṭṭhirāgaratte purisapuggale dinnadānaṃ na mahapphalaṃ hoti, na mahānisaṃsa’’nti (paṭi. ma. 1.129).

又，于梵天众的天宫、劫波树、饰物生起的欲贪，是否为欲漏？非是。何故？因对五欲的贪，在此（人界）时已被断除。然而，当谈及“因聚”（Hetugocchaka）时，贪（lobha）名为因（hetu）；当谈及“结聚”（Ganthagocchaka）时，名为贪身结（abhijjhākāyagantho）；当谈及“烦恼聚”（Kilesagocchaka）时，贪名为烦恼（kilesa）。又，与见俱生的贪是否为欲漏？非是，其名为见贪（diṭṭhirāgo）。如是说：“布施给为见贪所染的个人（purisapuggala），无大果，无大功德。”

Ime pana āsave kilesapaṭipāṭiyāpi āharituṃ vaṭṭati, maggapaṭipāṭiyāpi. Kilesapaṭipāṭiyā kāmāsavo anāgāmimaggena pahīyati, bhavāsavo arahattamaggena, diṭṭhāsavo sotāpattimaggena, avijjāsavo arahattamaggena. Maggapaṭipāṭiyā sotāpattimaggena diṭṭhāsavo pahīyati, anāgāmimaggena kāmāsavo, arahattamaggena bhavāsavo avijjāsavo cāti.

此等漏，亦可依烦恼次第（kilesapaṭipāṭi）而论，亦可依道次第（maggapaṭipāṭi）而论。依烦恼次第：欲漏由不还道断除，有漏由阿罗汉道断除，见漏由入流道断除，无明漏由阿罗汉道断除。依道次第：入流道断除见漏，不还道断除欲漏，阿罗汉道断除有漏与无明漏。

1121. Saṃyojanesu mānaniddese seyyohamasmīti mānoti uttamaṭṭhena ‘ahaṃ seyyo’ti evaṃ uppannamāno. Sadisohamasmīti mānoti [Pg.404] samasamaṭṭhena ‘ahaṃ sadiso’ti evaṃ uppannamāno. Hīnohamasmīti mānoti lāmakaṭṭhena ‘ahaṃ hīno’ti evaṃ uppannamāno. Evaṃ seyyamāno sadisamāno hīnamānoti ime tayo mānā tiṇṇaṃ janānaṃ uppajjanti. Seyyassāpi hi ‘ahaṃ seyyo sadiso hīno’ti tayo mānā uppajjanti. Sadisassāpi, hīnassāpi. Tattha seyyassa seyyamānova yāthāvamāno, itare dve ayāthāvamānā. Sadisassa sadisamānova…pe… hīnassa hīnamānova yāthāvamāno, itare dve ayāthāvamānā. Iminā kiṃ kathitaṃ? Ekassa tayo mānā uppajjantīti kathitaṃ. Khuddakavatthuke pana paṭhamakamānabhājanīye eko māno tiṇṇaṃ janānaṃ uppajjatīti kathito.

1121. 在诸结的慢的解释(mānaniddesa)中：“我胜”之慢，是以优越之义而生起的“我胜”之慢。“我等”之慢，是以等同之义而生起的“我等”之慢。“我劣”之慢，是以卑劣之义而生起的“我劣”之慢。如是，胜慢、等慢、劣慢此三慢，于三等人中生起。于胜者，亦生起“我胜、我等、我劣”三慢；于等者、于劣者亦然。其中，对胜者而言，唯有胜慢为如实慢，其余二者为不如实慢。对等者而言，唯有等慢为如实慢，其余二者为不如实慢。对劣者而言，唯有劣慢为如实慢，其余二者为不如实慢。此说何义？是说于一个人亦生起三慢。然而，在《小事》(Khuddakavatthu)的第一慢分别中，则说一种慢于三等人中生起。

Mānakaraṇavasena māno. Maññanā maññitattanti ākārabhāvaniddesā. Ussitaṭṭhena unnati. Yassuppajjati taṃ puggalaṃ unnāmeti, ukkhipitvā ṭhapetīti unnamo. Samussitaṭṭhena dhajo. Ukkhipanaṭṭhena cittaṃ sampaggaṇhātīti sampaggāho. Ketu vuccati bahūsu dhajesu accuggatadhajo. Mānopi punappunaṃ uppajjamāno aparāpare upādāya accuggataṭṭhena ketu viyāti ‘ketu’. Ketuṃ icchatīti ketukamyaṃ, tassa bhāvo ketukamyatā. Sā pana cittassa, na attano. Tena vuttaṃ – ‘ketukamyatā cittassā’ti. Mānasampayuttañhi cittaṃ ketuṃ icchati. Tassa ca bhāvo ketukamyatā; ketusaṅkhāto mānoti.

以作思量故为慢。“思量”、“已思量状态”，是其行相与自性的解释(niddesa)。以高举义为“高扬”(unnati)。其生起时，令彼补特伽罗(puggala)高扬，将其举起而置，故为“举扬”(unnamo)。以高耸义为“旗帜”(dhajo)。以举起义而令心高举，故为“高举”(sampaggāho)。“胜幡”(ketu)，是指众多旗帜中最高者。慢亦复如是，再再生起，缘于后后而有极高之义，犹如胜幡，故为“胜幡”。欲求胜幡为“求胜”(ketukamyam)，其状态为“求胜性”(ketukamyatā)。然此属于心，非属于我。故说：“求胜性属于心”。实因与慢相应之心欲求胜幡，其状态即求胜性，亦即名为胜幡的慢。

1126. Issāniddese yā paralābhasakkāragarukāramānanavandanapūjanāsu issāti yā etesu paresaṃ lābhādīsu ‘kiṃ iminā imesa’nti parasampattikhiyyanalakkhaṇā issā. Tattha lābhoti cīvarādīnaṃ catunnaṃ paccayānaṃ paṭilābho. Issukī hi puggalo parassa taṃ lābhaṃ khiyyati, ‘kiṃ imassa iminā’ti na icchati. Sakkāroti tesaṃyeva paccayānaṃ sukatānaṃ sundarānaṃ paṭilābho. Garukāroti garukiriyā, bhāriyakaraṇaṃ. Mānananti manena piyakaraṇaṃ. Vandananti pañcapatiṭṭhitena vandanaṃ. Pūjanāti gandhamālādīhi pūjanā. Issāyanavasena issā. Issākāro issāyanā. Issāyitabhāvo issāyitattaṃ. Usūyādīni issādivevacanāni.

1126. 在嫉（issā）的解释中，所谓“于他人的利得、恭敬、尊重、尊敬、礼拜、供养有嫉”，即是于他人获得此等利得等时，生起“他们要这个有什么用”之念，以贬低他人成就为特征的嫉。于此，利得（lābha）是指获得衣等四种资具。嫉妒的人（issukī puggala）确实会贬低他人所获得的利得，心想“他要这个有什么用”而不希望其获得。恭敬（sakkāra）是指获得那些制作精良、品质优美的资具。尊重（garukāra）是指敬重、重视的行为。尊敬（mānanā）是指心中喜爱。礼拜（vandanā）是指以五体投地的方式礼拜。供养（pūjanā）是指用香、花等供养。由嫉妒的作用，称为“嫉”。嫉妒的行为，是为“嫉妒作用”（issāyanā）。已嫉妒的状态，是为“嫉妒性”（issāyitattaṃ）。“妒”（usūya）等是“嫉”等的同义词。

Imissā [Pg.405] pana issāya khiyyanalakkhaṇaṃ āgārikenāpi anāgārikenāpi dīpetabbaṃ. Āgāriko hi ekacco kasivaṇijjādīsu aññatarena ājīvena attano purisakāraṃ nissāya bhaddakaṃ yānaṃ vā vāhanaṃ vā ratanaṃ vā labhati. Aparo tassa alābhatthiko tena lābhena na tussati. ‘Kadā nu kho esa imāya sampattiyā parihāyitvā kapaṇo hutvā carissatī’ti cintetvā ekena kāraṇena tasmiṃ tāya sampattiyā parihīne attamano hoti. Anāgārikopi eko issāmanako aññaṃ attano sutapariyattiādīni nissāya uppannalābhādisampattiṃ disvā ‘kadā nu kho eso imehi lābhādīhi parihāyissatī’ti cintetvā, yadā taṃ ekena kāraṇena parihīnaṃ passati, tadā attamano hoti. Evaṃ parasampattikhiyyanalakkhaṇā ‘issā’ti veditabbā.

再者，对此嫉（issā），应以在家者（āgārika）和出家者（anāgārika）为例来说明其贬低成就的特征。在家人中，某人依靠自己的努力，通过农耕、贸易等某种营生，获得了优良的车辆、坐骑或珍宝。另一人不希望他获得，对他所获得的利得感到不悦，心想：“此人何时才会失去这些财富，变得贫困潦倒呢？”当那人因某种原因失去那些财富时，他就感到高兴。出家人中，某位心怀嫉妒者，看到另一人依靠听闻、学习教理等而获得利养等成就，就想：“此人何时才会失去这些利养等呢？”当他看到那人因某种原因失去时，就感到高兴。如是，当知“嫉”是以贬低他人成就为特征的。

1127. Macchariyaniddese vatthuto macchariyadassanatthaṃ ‘pañca macchariyāni āvāsamacchariya’ntiādi vuttaṃ. Tattha āvāse macchariyaṃ āvāsamacchariyaṃ. Sesapadesupi eseva nayo.

1127. 在吝啬（macchariya）的解释中，为了从事上说明吝啬，说到“五种吝啬：住处吝啬”等。于此，于住处吝啬，是为“住处吝啬”。其余各项也是同样的方法。

Āvāso nāma sakalārāmopi pariveṇampi ekovarakopi rattiṭṭhānadivāṭṭhānādīnipi. Tesu vasantā sukhaṃ vasanti paccaye labhanti. Eko bhikkhu vattasampannasseva pesalassa bhikkhuno tattha āgamanaṃ na icchati. Āgatopi ‘khippaṃ gacchatū’ti cinteti. Idaṃ ‘āvāsamacchariyaṃ’ nāma. Bhaṇḍanakārakādīnaṃ pana tattha vāsaṃ anicchato āvāsamacchariyaṃ nāma na hoti.

所谓住处，即是整个寺院、僧房、单间，或夜住处、日住处等。住在那里的人安乐地生活，获得资具。某位比丘不希望一位操行具足、喜爱戒律的比丘来到那里，即使来了也想：“愿他快点离开。”这即是所谓的“住处悭吝”。然而，不希望好争吵者等人住在那里，则不名为住处悭吝。

Kulanti upaṭṭhākakulampi ñātikulampi. Tattha aññassa upasaṅkamanaṃ anicchato kulamacchariyaṃ hoti. Pāpapuggalassa pana upasaṅkamanaṃ anicchantopi maccharī nāma na hoti. So hi tesaṃ pasādabhedāya paṭipajjati. Pasādaṃ rakkhituṃ samatthasseva pana bhikkhuno tattha upasaṅkamanaṃ anicchanto maccharī nāma hoti.

所谓家族，即是侍奉的家族或亲戚的家族。于此，不希望他人前往，即是家族悭吝。然而，不希望恶人前往者，不名为悭吝者，因为那人行事是为了破坏他们的信心。然而，不希望一位能够守护信心的比丘前往，此人则名为悭吝者。

Lābhoti catupaccayalābhova. Taṃ aññasmiṃ sīlavanteyeva labhante ‘mā labhatū’ti cintentassa lābhamacchariyaṃ hoti. Yo pana saddhādeyyaṃ vinipāteti, aparibhogadupparibhogādivasena vināseti, pūtibhāvaṃ gacchantampi aññassa na deti, taṃ disvā ‘sace imaṃ esa na labheyya[Pg.406], añño sīlavā labheyya, paribhogaṃ gaccheyyā’ti cintentassa macchariyaṃ nāma natthi.

所谓利养，即是获得四资具。当另一位有戒行者获得利养时，心想：“愿他得不到”，此即是利养悭吝。然而，若有人毁坏信施之物，通过不使用、不善用等方式使其毁坏，乃至使其腐坏也不给他人，见到此景而心想：“如果此人没有得到，另一位有戒行者就能得到并受用它”，这不名为悭吝。

Vaṇṇo nāma sarīravaṇṇopi guṇavaṇṇopi. Tattha sarīravaṇṇe maccharipuggalo ‘paro pāsādiko rūpavā’ti vutte taṃ na kathetukāmo hoti. Guṇavaṇṇamaccharī sīlena dhutaṅgena paṭipadāya ācārena vaṇṇaṃ na kathetukāmo hoti.

所谓称誉，即是身体的称誉和德行的称誉。于此，悭吝身体称誉者，当听到“他人相貌端正、形色优美”时，不愿称说。悭吝德行称誉者，则不愿称说他人戒行、头陀行、行道或操守的称誉。

Dhammoti pariyattidhammo ca paṭivedhadhammo ca. Tattha ariyasāvakā paṭivedhadhammaṃ na maccharāyanti, attanā paṭividdhadhamme sadevakassa lokassa paṭivedhaṃ icchanti. Taṃ pana paṭivedhaṃ ‘pare jānantū’ti icchanti. Tantidhammeyeva pana dhammamacchariyaṃ nāma hoti. Tena samannāgato puggalo yaṃ guḷhaṃ ganthaṃ vā kathāmaggaṃ vā jānāti taṃ aññaṃ na jānāpetukāmo hoti. Yo pana puggalaṃ upaparikkhitvā dhammānuggahena, dhammaṃ vā upaparikkhitvā puggalānuggahena na deti, ayaṃ dhammamaccharī nāma na hoti.

法，即教理法(pariyattidhamma)与通达法(paṭivedhadhamma)。于此，圣弟子们不悭吝于通达法，他们于自己所通达之法，亦希望天人世间得以通达。他们希望：“愿他人了知此通达法。”然而，所谓的法悭，仅于教典法(tantidhamma)中存在。具足此法悭的个人，对自己所知的深奥经典或论疏传承，不欲令他人了知。然而，若有人省察个人后，为护念法故而不教；或省察法后，为护念个人故而不教，此人不名为法悭者。

Tattha ekacco puggalo lolo hoti, kālena samaṇo hoti, kālena brāhmaṇo, kālena nigaṇṭho. Yo hi bhikkhu ‘ayaṃ puggalo paveṇiāgataṃ tantiṃ saṇhaṃ sukhumaṃ dhammantaraṃ bhinditvā āluḷissatī’ti na deti, ayaṃ puggalaṃ upaparikkhitvā dhammānuggahena na deti nāma. Yo pana ‘ayaṃ dhammo saṇho sukhumo, sacāyaṃ puggalo gaṇhissati aññaṃ byākaritvā attānaṃ āvikatvā nassissatī’ti na deti, ayaṃ dhammaṃ upaparikkhitvā puggalānuggahena na deti nāma. Yo pana ‘sacāyaṃ imaṃ dhammaṃ gaṇhissati, amhākaṃ samayaṃ bhindituṃ samattho bhavissatī’ti na deti, ayaṃ dhammamaccharī nāma hoti.

于此，某个个人是轻浮的，时而是沙门，时而是婆罗门，时而是尼乾陀(nigaṇṭho)。若有比丘认为：“此人会破坏世代相传的教典及微细精妙的另一法义，并加以搅乱。”而不教，这即名为“省察个人后，为护念法故而不教”。若有比丘认为：“此法微细精妙，如果此人学习了，将会妄说证果，暴露自己而自取毁灭。”而不教，这即名为“省察法后，为护念个人故而不教”。若有比丘认为：“如果此人学习了此法，将有能力破坏我们的学说。”而不教，此人则名为法悭者。

Imesu pañcasu macchariyesu āvāsamacchariyena tāva yakkho vā peto vā hutvā tasseva āvāsassa saṅkāraṃ sīsena ukkhipitvā vicarati. Kulamacchariyena tasmiṃ kule aññesaṃ dānamānanādīni karonte disvā ‘bhinnaṃ vatidaṃ kulaṃ mamā’ti cintayato lohitampi mukhato uggacchati, kucchivirecanampi hoti, antānipi khaṇḍākhaṇḍāni hutvā nikkhamanti. Lābhamacchariyena saṅghassa vā gaṇassa vā santake lābhe maccharāyitvā puggalikaparibhogaṃ viya paribhuñjitvā yakkho vā peto vā mahāajagaro vā hutvā nibbattati. Sarīravaṇṇaguṇavaṇṇamaccharena pariyattidhammamacchariyena ca attanova [Pg.407] vaṇṇaṃ vaṇṇeti, paresaṃ vaṇṇe ‘kiṃ vaṇṇo eso’ti taṃ taṃ dosaṃ vadanto pariyattidhammañca kassaci kiñci adento dubbaṇṇo ceva eḷamūgo ca hoti.

在这五种悭吝中，首先，因住处悭吝，会成为夜叉或饿鬼，头顶着那个住处的垃圾四处游荡。因家族悭吝，当看到其家族中有人对他人行布施、恭敬等时，心想：“唉，我的家族被破坏了！”于是口中吐血，腹中下痢，肠子也断成一节节地出来。因利养悭吝，对僧团或团体的所属利养生起悭吝，像享用个人物品一样受用，会投生为夜叉、饿鬼或大蟒蛇。因于身色、功德与教法之悭吝，[此人]只称赞自己的色相与功德，对他人之色相与功德则说：“那算什么功德？”并说此说彼的过失，且不教任何人任何教法，结果会变得相貌丑陋，并且口哑流涎。

Apica āvāsamacchariyena lohagehe paccati. Kulamacchariyena appalābho hoti. Lābhamacchariyena gūthaniraye nibbattati. Vaṇṇamacchariyena bhave bhave nibbattassa vaṇṇo nāma na hoti. Dhammamacchariyena kukkuḷaniraye nibbattatīti.

再者，因住处悭吝，在铁屋中受煎熬。因家族悭吝，会少有利得。因利养悭吝，会投生于粪屎地狱。因色相与名誉悭吝，生生世世投生都没有好的色相与名誉。因法悭吝，会投生于热灰地狱。

Maccharāyanavasena maccheraṃ. Maccharāyanākāro maccharāyanā. Maccharena ayitassa maccherasamaṅgino bhāvo maccharāyitattaṃ. ‘Mayhameva hontu mā aññassā’ti sabbāpi attano sampattiyo byāpetuṃ na icchatīti viviccho. Vivicchassa bhāvo vevicchaṃ, mudumacchariyassetaṃ nāmaṃ. Kadariyo vuccati anādaro. Tassa bhāvo kadariyaṃ. Thaddhamacchariyassetaṃ nāmaṃ. Tena hi samannāgato puggalo parampi paresaṃ dadamānaṃ nivāreti. Vuttampi cetaṃ –

因有悭吝之行，故称悭吝(macchera)。悭吝之相，即是悭吝行(maccharāyanā)。具足悭吝之人的状态，即是悭吝性(maccharāyitatta)。“只愿归我，不愿归他”，不愿与他人分享自己的一切所有，此即是“不与者”(viviccha)。不与者的状态是“不与性”(veviccha)，这是柔和悭吝(mudumacchariya)的名称。无敬意者被称为“鄙吝者”(kadariya)，其状态即是“鄙吝性”(kadariyaṃ)，这是粗硬悭吝(thaddhamacchariya)的名称。具足此鄙吝的个人，甚至会阻止他人对别人布施。此义亦如是说——

Kadariyo pāpasaṅkappo, micchādiṭṭhi anādaro;

Dadamānaṃ nivāreti, yācamānāna bhojananti. (saṃ. ni. 1.132);

鄙吝者心怀恶念，具足邪见，毫无敬意，并阻止他人布施食物给乞求者。

Yācake disvā kaṭukabhāvena cittaṃ añcati saṅkocetīti kaṭukañcuko. Tassa bhāvo kaṭukañcukatā. Aparo nayo – kaṭukañcukatā vuccati kaṭacchuggāho. Samatittikapuṇṇāya hi ukkhaliyā bhattaṃ gaṇhanto sabbatobhāgena saṅkuṭitena aggakaṭacchunā gaṇhāti, pūretvā gahetuṃ na sakkoti; evaṃ maccharipuggalassa cittaṃ saṅkucati. Tasmiṃ saṅkucite kāyopi tatheva saṅkucati, paṭikuṭati, paṭinivattati, na sampasāriyatīti maccheraṃ ‘kaṭukañcukatā’ti vuttaṃ.

见到乞求者，因刻薄之性而令心收缩，故名“涩缩者”。其状态即是“涩缩性”。另一义：“涩缩性”亦称“以匙尖取食”。犹如从满至锅边的饭锅中取食时，仅以弯曲的匙尖撮取，无法满满地舀取；同样地，悭吝之人的心也会收缩。当心收缩时，身体也同样收缩、蜷缩、退缩，无法舒展，故说悭吝为“涩缩性”。

Aggahitattaṃ cittassāti paresaṃ upakārakaraṇe dānādinā ākārena yathā na sampasāriyati, evaṃ āvaritvā gahitabhāvo cittassa. Yasmā pana maccharipuggalo attano santakaṃ paresaṃ adātukāmo hoti parasantakaṃ gaṇhitukāmo, tasmā ‘idaṃ acchariyaṃ mayhameva hotu, mā aññassā’ti pavattivasenassa attasampattinigūhanalakkhaṇatā attasampattiggahaṇalakkhaṇatā [Pg.408] vā veditabbā. Sesaṃ imasmiṃ gocchake uttānatthameva.

所谓“心之坚执”，是指在以布施等方式利益他人时，心无法舒展，如此被遮蔽而执取的状态。由于悭吝之人不愿将自己的所有物给予他人，却想拿取他人的所有物，因此，应知其特征为隐藏或执取自己的财富，其表现为：“此珍奇之物，愿唯我所有，勿属他人。”此组中其余部分，其义浅显。

Imāni pana saṃyojanāni kilesapaṭipāṭiyāpi āharituṃ vaṭṭati maggapaṭipāṭiyāpi. Kilesapaṭipāṭiyā kāmarāgapaṭighasaṃyojanāni anāgāmimaggena pahīyanti, mānasaṃyojanaṃ arahattamaggena, diṭṭhivicikicchāsīlabbataparāmāsā sotāpattimaggena, bhavarāgasaṃyojanaṃ arahattamaggena, issāmacchariyāni sotāpattimaggena, avijjā arahattamaggena. Maggapaṭipāṭiyā diṭṭhivicikicchāsīlabbataparāmāsaissāmacchariyāni sotāpattimaggena pahīyanti, kāmarāgapaṭighā anāgāmimaggena, mānabhavarāgaavijjā arahattamaggenāti.

这些结缚，既可按照烦恼的次第来说明，也可按照道的次第来说明。按照烦恼的次第：欲贪结与瞋恚结由不还道断除；慢结由阿罗汉道断除；见结、疑结、戒禁取结由入流道断除；有贪结由阿罗汉道断除；嫉结与悭结由入流道断除；无明结由阿罗汉道断除。按照道的次第：见结、疑结、戒禁取结、嫉结、悭结由入流道断除；欲贪结与瞋恚结由不还道断除；慢结、有贪结、无明结由阿罗汉道断除。

1140. Ganthagocchake nāmakāyaṃ gantheti, cutipaṭisandhivasena vaṭṭasmiṃ ghaṭetīti kāyagantho. Sabbaññubhāsitampi paṭikkhipitvā sassato loko idameva saccaṃ moghamaññanti iminā ākārena abhinivisatīti idaṃsaccābhiniveso. Yasmā pana abhijjhākāmarāgānaṃ viseso atthi, tasmā abhijjhākāyaganthassa padabhājane ‘‘yo kāmesu kāmacchando kāmarāgo’’ti avatvā yo rāgo sārāgotiādi vuttaṃ. Iminā yaṃ heṭṭhā vuttaṃ ‘brahmānaṃ vimānādīsu chandarāgo kāmāsavo na hoti, ganthagocchakaṃ patvā abhijjhākāyagantho hotī’ti taṃ suvuttanti veditabbaṃ. Parato kilesagocchakepi eseva nayo. Ṭhapetvā sīlabbataparāmāsanti idaṃ yasmā sīlabbataparāmāso ‘idameva sacca’ntiādinā ākārena nābhinivisati, ‘sīlena suddhī’tiādinā eva pana abhinivisati, tasmā micchādiṭṭhibhūtampi taṃ paṭikkhipanto ‘ṭhapetvā’ti āha.

1140. 在结组(Ganthagocchaka)中：捆绑名身(nāmakāya)，以死与结生之力将其连结于轮回中，故称“身结”(kāyagantha)。舍弃全知者所说，而以“世界是常，唯此是实，余者虚妄”的方式执取，此即“执此为实”(idaṃsaccābhinivesa)。又，因贪婪(abhijjhā)与欲贪(kāmarāga)有差别，故在贪婪身结的词句分析(padabhājana)中，不说“于诸欲中之欲欲、欲贪”，而说“是贪、是强贪”等。由此当知，前文所说“梵天对天宫等的欲贪，不为欲漏，但至于结组，则成贪婪身结”是善说。其后，在烦恼组(kilesagocchaka)中，方法亦同。至于“除去戒禁取(sīlabbataparāmāsa)”，此乃因戒禁取并非以“唯此是实”等方式执取，而是只以“由戒而净”等方式执取，故（世尊）虽知其已是邪见，仍为排除它而说“除去”。

1162. Nīvaraṇagocchakassa thinamiddhaniddese cittassa akallatāti cittassa gilānabhāvo. Gilāno hi akallakoti vuccati. Vinayepi vuttaṃ – ‘‘nāhaṃ, bhante, akallako’’ti (pārā. 151). Akammaññatāti cittagelaññasaṅkhātova akammaññatākāro. Olīyanāti olīyanākāro. Iriyāpathikacittañhi iriyāpathaṃ sandhāretuṃ asakkontaṃ, rukkhe vagguli viya, khīle laggitaphāṇitavārako viya ca, olīyati. Tassa taṃ ākāraṃ [Pg.409] sandhāya olīyanāti vuttaṃ. Dutiyapadaṃ upasaggavasena vaḍḍhitaṃ. Līnanti avipphārikatāya paṭikuṭitaṃ. Itare dve ākārabhāvaniddesā. Thinanti sappipiṇḍo viya avipphārikatāya ghanabhāvena ṭhitaṃ. Thiyanāti ākāraniddeso. Thiyitabhāvo thiyitattaṃ, avipphāravaseneva thaddhatāti attho.

1162. 在盖组(Nīvaraṇagocchaka)的昏沉睡眠(thinamiddha)的解释中：“心的不适任”(cittassa akallatā)即心的病态。诚然，病人(gilāna)被称为“不适任者”(akallaka)。律中亦说：“尊者，我并非不适任者。”“不适业性”(akammaññatā)即被称为心病的不适业相。“低垂”(olīyanā)即低垂之相。诚然，威仪心无法维持威仪，犹如蝙蝠悬于树上，又如糖蜜罐挂于钉上而下垂。针对它的此相，故说为“低垂”。第二个词（saṃlīyanā）是以前缀之力增长而成。“蜷缩”(līnaṃ)即因不扩散而收缩。其余二者（liyanā, liyitattaṃ）是相与自性的解释。“昏沉”(thinaṃ)即如酥油团，因不扩散而呈凝固状态。“昏沉性”(thiyanā)是相的解释。昏沉的状态(thiyitabhāvo)即昏沉的自性(thiyitattaṃ)，意即因不扩散之力而僵硬。

1163. Kāyassāti khandhattayasaṅkhātassa nāmakāyassa. Akallatā akammaññatāti heṭṭhā vuttanayameva. Megho viya ākāsaṃ kāyaṃ onayhatīti onāho. Sabbatobhāgena onāho pariyonāho. Abbhantare samorundhatīti antosamorodho. Yathā hi nagare rundhitvā gahite manussā bahi nikkhamituṃ na labhanti, evampi middhena samoruddhā dhammā vipphāravasena nikkhamituṃ na labhanti. Tasmā antosamorodhoti vuttaṃ. Medhatīti middhaṃ; akammaññabhāvena vihiṃsatīti attho. Supanti tenāti soppaṃ. Akkhidalādīnaṃ pacalabhāvaṃ karotīti pacalāyikā. Supanā supitattanti ākārabhāvaniddesā. Yaṃ pana tesaṃ purato soppapadaṃ tassa punavacane kāraṇaṃ vuttameva. Idaṃ vuccati thinamiddhanīvaraṇanti idaṃ thinañca middhañca ekato katvā āvaraṇaṭṭhena thinamiddhanīvaraṇanti vuccati. Yaṃ yebhuyyena sekkhaputhujjanānaṃ niddāya pubbabhāgaaparabhāgesu uppajjati taṃ arahattamaggena samucchijjati. Khīṇāsavānaṃ pana karajakāyassa dubbalabhāvena bhavaṅgotaraṇaṃ hoti, tasmiṃ asammisse vattamāne te supanti, sā nesaṃ niddā nāma hoti. Tenāha bhagavā – ‘‘abhijānāmi kho panāhaṃ, aggivessana, gimhānaṃ pacchime māse catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā’’ti (ma. ni. 1.387). Evarūpo panāyaṃ karajakāyassa dubbalabhāvo na maggavajjho, upādinnakepi anupādinnakepi labbhati. Upādinnake labbhamāno yadā khīṇāsavo dīghamaggaṃ gato hoti, aññataraṃ vā pana kammaṃ katvā kilanto, evarūpe kāle labbhati. Anupādinnake labbhamāno paṇṇapupphesu labbhati. Ekaccānañhi rukkhānaṃ paṇṇāni sūriyātapena pasāriyanti rattiṃ paṭikuṭanti, padumapupphādīni sūriyātapena pupphanti, rattiṃ puna paṭikuṭanti. Idaṃ pana middhaṃ akusalattā khīṇāsavānaṃ na hotīti.

1163. 所谓“身”（kāyassa），是指由三蕴构成的名身。“不适任”（akallatā）与“不适业性”（akammaññatā），如前已述。如云覆虚空般覆盖于身，故为“覆盖”（onāho）。周遍覆盖，故为“遍覆”（pariyonāho）。于内围困，故为“内围”（antosamorodho）。譬如城池被围困，城中之人无法外出，同样，被昏沉（middha）所围困的诸法，亦无法以扩展的方式现行，故称“内围”。因其伤害，故为昏沉（middhaṃ）；义即以不适业性而损害。人赖以入睡，故为“睡意”（soppaṃ）。使眼睑等颤动，故为“瞌睡”（pacalāyikā）。“入睡”（supanā）与“已睡”（supitattaṃ）是状态与性质的解释。至于这些词之前“睡意”一词的重复，其原因已经说明。这被称为“昏沉睡眠盖”（thinamiddhanīvaraṇaṃ），是将昏沉与睡眠合在一起，以其遮蔽之义而称为昏沉睡眠盖。此盖多于有学与凡夫睡眠前后生起，由阿罗汉道断尽。至于漏尽者，则因色身（karajakāya）衰弱而进入有分（bhavaṅga），当其处于此无夹杂的状态时，他们便入睡，这称为他们的“睡眠”（niddā）。因此世尊说：“阿耆毗舍那（Aggivessana），我自知在夏季最后一月，铺好四叠僧伽梨，右胁而卧，具念正知地入睡。”像这样色身的衰弱，并非道所断除，于执取法（upādinnaka）与非执取法（anupādinnaka）中皆可得见。于执取法中得见者，是当漏尽者长途跋涉，或做完某事而疲惫之时。于非执取法中得见者，可见于花叶。某些树的叶子，因日晒而展开，于夜晚合拢；莲花等因日晒而开放，于夜晚又合拢。但此昏沉是不善法，漏尽者不会有。

Tattha [Pg.410] siyā – ‘‘na middhaṃ akusalaṃ. Kasmā? Rūpattā. Rūpañhi abyākataṃ. Idañca rūpaṃ. Tenevettha ‘kāyassa akallatā akammaññatā’ti kāyaggahaṇaṃ kata’’nti. Yadi ‘kāyassā’ti vuttamattenevetaṃ rūpaṃ, kāyapassaddhādayopi dhammā rūpameva bhaveyyuṃ. ‘Sukhañca kāyena paṭisaṃvedeti’ (dha. sa. 163; dī. ni. 1.230) ‘kāyena ceva paramasaccaṃ sacchikarotī’ti (ma. ni. 2.183; a. ni. 4.113) sukhapaṭisaṃvedanaparamatthasaccasacchikaraṇānipi rūpakāyeneva siyuṃ. Tasmā na vattabbametaṃ ‘rūpaṃ middha’nti. Nāmakāyo hettha kāyo nāma. Yadi nāmakāyo, atha kasmā ‘soppaṃ pacalāyikā’ti vuttaṃ? Na hi nāmakāyo supati, na ca pacalāyatīti. ‘Liṅgādīni viya indriyassa, tassa phalattā. Yathā hi ‘itthiliṅgaṃ itthinimittaṃ itthikuttaṃ itthākappo’ti imāni liṅgādīni itthindriyassa phalattā vuttāni, evaṃ imassāpi nāmakāyagelaññasaṅkhātassa middhassa phalattā soppādīni vuttāni. Middhe hi sati tāni hontīti. Phalūpacārena, middhaṃ arūpampi samānaṃ ‘soppaṃ pacalāyikā supanā supitatta’nti vuttaṃ.

于此，或有此问：“昏沉（middha）非不善法。何故？因其为色法。色法实为无记，而此昏沉是色法。是故，于此文中说‘身的不适任、不适业性’时，是取‘身’为色身之义。”若仅因文中说‘身’，此法即为色法，那么身轻安等法也应成色法了。“以身感受乐”、“以身亲证第一义谛”，那么感受乐与亲证第一义谛，也应仅由色身来完成了。是故，不应说“昏沉是色法”。于此，“身”实指名身。若为名身，那么为何又说“困倦、瞌睡”呢？名身既不睡眠，也不瞌睡。（答：）此乃就其果而说，犹如根之相。譬如“女相、女标、女态、女仪”，此等诸相，因是女根之果而说；同样，此处的困倦等，也是因其为名身之病——昏沉——的果而说。因为有昏沉时，才会有那些现象。此乃以果名转指其因，昏沉虽为非色法，仍被称为“困倦、瞌睡、睡眠、已睡”。

‘Akkhidalādīnaṃ pacalabhāvaṃ karotīti pacalāyikā’ti vacanatthenāpi cāyamattho sādhitoyevāti na rūpaṃ middhaṃ. Onāhādīhipi cassa arūpabhāvo dīpitoyeva. Na hi rūpaṃ nāmakāyassa ‘onāho pariyonāho antosamorodho’ hotīti. ‘Nanu ca imināva kāraṇenetaṃ rūpaṃ? Na hi arūpaṃ kassaci onāho, na pariyonāho, na antosamorodho hotī’ti. Yadi evaṃ, āvaraṇampi na bhaveyya. Tasmā. Yathā kāmacchandādayo arūpadhammā āvaraṇaṭṭhena nīvaraṇā, evaṃ imassāpi onāhanādiatthena onāhāditā veditabbā. Apica ‘‘pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe’’ti (dī. ni. 2.146; saṃ. ni. 5.233) vacanatopetaṃ arūpaṃ. Na hi rūpaṃ cittupakkileso, na paññāya dubbalīkaraṇaṃ hotīti.

从“使眼睑等颤动，故为瞌睡”的词义来看，此义亦已成立，故昏沉非色法。再者，通过“覆盖”等词，其非色性也已被阐明。色法不可能是名身的“覆盖、遍覆、内围”。“难道不正是因此才说它是色法吗？非色法不可能是任何事物的覆盖、遍覆、内围。”若如此，则它也不可能成为障。因此，犹如欲贪等非色法，以其障蔽之义而为盖；同样，此法也应以其覆盖等义而被理解为“覆盖”等。此外，根据“断除五盖——心的随烦恼、智慧的削弱因”之语，它也是非色法。因为色法既非心的随烦恼，亦非智慧的削弱因。

Kasmā na hoti? Nanu vuttaṃ –

为何不是如此？难道不是说——

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā suraṃ pivanti merayaṃ, surāmerayapānā appaṭiviratā, ayaṃ, bhikkhave, paṭhamo samaṇabrāhmaṇānaṃ upakkileso’’ti (a. ni. 4.50).

“诸比丘，有某些沙门、婆罗门饮用烈酒、迷药，不戒除饮用烈酒、迷药。诸比丘，这是沙门、婆罗门的第一种随烦恼。”

Aparampi [Pg.411] vuttaṃ ‘‘cha khome, gahapatiputta, ādīnavā surāmerayamajjapamādaṭṭhānānuyoge – sandiṭṭhikā dhanajāni, kalahappavaḍḍhanī, rogānaṃ āyatanaṃ, akittisañjananī, kopīnanidaṃsanī, paññāya dubbalīkaraṇītveva chaṭṭhaṃ padaṃ bhavatī’’ti (dī. ni. 3.248). Paccakkhatopi cetaṃ siddhameva. Yathā majje udaragate, cittaṃ saṃkilissati, paññā dubbalā hoti, tasmā majjaṃ viya middhampi cittasaṃkileso ceva paññāya dubbalīkaraṇañca siyāti. Na, paccayaniddesato. Yadi hi majjaṃ saṃkileso bhaveyya, so ‘‘ime pañca nīvaraṇe pahāya cetaso upakkilese’’ti (ma. ni. 1.297) vā, ‘‘evameva kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti, na ca kammaniyaṃ, na ca pabhassaraṃ, pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya. Katame pañca? Kāmacchando, bhikkhave, cittassa upakkileso’’ti (saṃ. ni. 5.214) vā, ‘‘katame ca, bhikkhave, cittassa upakkilesā? Abhijjhā visamalobho cittassa upakkileso’’ti (ma. ni. 1.71) vā – evamādīsu upakkilesaniddesesu niddesaṃ āgaccheyya. Yasmā pana tasmiṃ pīte upakkilesā uppajjanti ye cittasaṃkilesā ceva paññāya ca dubbalīkaraṇā honti, tasmā taṃ tesaṃ paccayattā paccayaniddesato evaṃ vuttaṃ. Middhaṃ pana sayameva cittassa saṃkileso ceva paññāya dubbalīkaraṇañcāti arūpameva middhaṃ.

此外，（世尊）亦说：“居士子，耽溺于作为放逸之因的酒与迷醉物，有六种过患：现见的财富损失、增长争吵、疾病的温床、招致恶名、袒露私处，以及第六项是削弱智慧。”这确实是亲眼可见的。如同酒进入腹中，心被污染，慧被削弱，因此，昏沉也应如酒一般，能污染心并削弱慧。不，（并非如此），这是依其为因而作的解释。因为，若酒本身是污染，那么它就会出现在“断此五盖，心的随烦恼”或“诸比丘，正是如此，有此五种心的随烦恼，心被这些随烦恼所染污，则不柔软、不堪任、不明亮、易破碎，且不能为诸漏的灭尽而正确地入定。是哪五种呢？诸比丘，欲贪是心的随烦恼”或“诸比丘，什么是心的随烦恼呢？觊觎、不正贪是心的随烦恼”等解释随烦恼之处。然而，因为饮用它之后，会生起那些污染心及削弱慧的随烦恼，所以，由于它是那些（随烦恼）的因缘，故依其为因而作此解释。然而，昏沉本身即是心的污染，以及慧的削弱，因此昏沉是无色法。

Kiñca bhiyyo? Sampayogavacanato. ‘‘Thinamiddhanīvaraṇaṃ avijjānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañcā’’ti (dha. sa. 1176) hi vuttaṃ. Tasmā sampayogavacanato nayidaṃ rūpaṃ. Na hi rūpaṃ sampayuttasaṅkhyaṃ labhatīti. Athāpi siyā – ‘yathālābhavasenetaṃ vuttaṃ. Yathā hi ‘‘sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampī’’ti (dī. ni. 1.249; ma. ni. 1.433) evaṃ ekato katvā yathālābhavasena vuttaṃ. Sakkharakathalañhi tiṭṭhati yeva na carati, itaradvayaṃ tiṭṭhatipi caratipi. Evamidhāpi middhaṃ nīvaraṇameva, na sampayuttaṃ, thinaṃ nīvaraṇampi sampayuttampīti sabbaṃ ekato katvā yathālābhavasena ‘‘nīvaraṇañceva nīvaraṇasampayuttañcā’’ti vuttaṃ. Middhaṃ pana yathā sakkharakathalaṃ tiṭṭhateva na carati, evaṃ nīvaraṇameva, na sampayuttaṃ. Tasmā rūpameva middhanti. Na, rūpabhāvāsiddhito. Sakkharakathalañhi na caratīti vināpi suttena siddhaṃ. Tasmā tattha yathālābhavasenattho hotu[Pg.412]. Middhaṃ pana rūpanti asiddhametaṃ. Na sakkā tassa iminā suttena rūpabhāvo sādhetunti middhassa rūpabhāvāsiddhito na idaṃ yathālābhavasena vuttanti arūpameva middhaṃ.

再者，还有何故？从相应之语来看。因为（经中）说：“昏沉睡眠盖(thinamiddhanīvaraṇaṃ)，以无明盖(avijjānīvaraṇa)故，既是盖，亦与盖相应。”因此，从相应之语来看，它不是色法，因为色法不能被计为相应法。然而，或有如是说：“此是依可得(yathālābhavasena)而说。”譬如：“贝壳、螺壳、砂砾、瓦砾、鱼群，或行或住”，如是合为一处，依可得而说。因为砂砾与瓦砾唯住立而不行走，其余二者则既住立亦行走。于此亦然，睡眠(middha)唯是盖，不相应；昏沉(thina)既是盖，亦相应。将此一切合为一处，依可得而说：“既是盖，亦与盖相应。”然而，睡眠犹如砂砾与瓦砾，唯住立而不行走，同样地，它唯是盖，不相应。因此，睡眠是色法。不，因其色法之性未成立故。因为砂砾与瓦砾不行走，此无需经文亦能成立。因此，于彼处可作依可得之解释。然而，“睡眠是色法”此点未成立。不能以此经文成立其色法之性。由于睡眠的色法性未成立，此（经文）并非依可得而说，是故睡眠实为非色法。

Kiñca bhiyyo? ‘Cattattā’tiādivacanato. Vibhaṅgasmiñhi ‘‘vigatathinamiddhoti tassa thinamiddhassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā, tena vuccati vigatathinamiddho’’ti (vibha. 547) ca, ‘‘idaṃ cittaṃ imamhā thinamiddhā sodheti visodheti parisodheti moceti vimoceti parimoceti, tena vuccati thinamiddhā cittaṃ parisodheti’’ cāti (vibha. 551) – evaṃ ‘cattattā’tiādi vuttaṃ. Na ca ‘rūpaṃ’ evaṃ vuccati, tasmāpi arūpameva middhanti. Na, cittajassāsambhavavacanato. Tividhañhi middhaṃ – cittajaṃ utujaṃ āhārajañca. Tasmā yaṃ tattha cittajaṃ tassa vibhaṅge jhānacittehi asambhavo vutto, na arūpabhāvo sādhitoti rūpameva middhanti. Na, rūpabhāvāsiddhitova. Middhassa hi rūpabhāve siddhe sakkā etaṃ laddhuṃ. Tattha cittajassāsambhavo vutto. So eva ca na sijjhatīti arūpameva middhaṃ.

再者，还有何故？从“已舍弃”(cattattā)等语来看。因为在《分别论》(Vibhaṅga)中说：“所谓离昏沉睡眠(vigatathinamiddho)，是指其昏沉睡眠已被舍弃、已吐除、已解脱、已断除、已抛弃，故称离昏沉睡眠。”又说：“此心从此昏沉睡眠中净化、彻底净化、周遍净化，解脱、彻底解脱、周遍解脱，故称‘心从昏沉睡眠得周遍净化’。”——如是说了“已舍弃”等。而色法不曾如是说，因此昏眠是无色法。（反驳者曰：）不，因为经中说到心生者不生起。昏眠有三种：心生、时节生、食生。因此，在《分别论》中，对于其中之心生者，说到它不可能与禅心共存，但这并未证实其为无色法，故昏眠是色法。（作者答曰：）不，正是因为其色法性未成立。因为，只有在昏眠的色法性成立的情况下，才可能得出“那里所说的是心生（昏眠）的不生起”这一结论。而彼（色法性）本身即未成立，故昏眠即是无色法。

Kiñca bhiyyo? Pahānavacanato. Bhagavatā hi ‘‘cha, bhikkhave, dhamme pahāya bhabbo paṭhamajjhānaṃ upasampajja viharituṃ; katame cha? Kāmacchandaṃ, byāpādaṃ, thinamiddhaṃ, uddhaccaṃ, kakkuccaṃ, vicikicchaṃ; kāmesu kho panassa ādīnavo sammapaññāya sudiṭṭho hotī’’ti (a. ni. 6.73) ca, ‘‘ime pañca nīvaraṇe pahāya balavatiyā paññāya attatthaṃ vā paratthaṃ vā ñassatī’’ti (a. ni. 5.51) ca ādīsu middhassāpi pahānaṃ vuttaṃ. Na ca rūpaṃ pahātabbaṃ. Yathāha – ‘‘rūpakkhandho abhiññeyyo, pariññeyyo, na pahātabbo, na bhāvetabbo na sacchikātabbo’’ti (vibha. 1031) imassāpi pahānavacanato arūpameva middhanti. Na, rūpassāpi pahānavacanato. ‘‘Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahathā’’ti (ma. ni. 1.247; saṃ. ni. 3.33). Ettha hi rūpassāpi pahānaṃ vuttameva. Tasmā akāraṇametanti. Na, aññathā vuttattā. Tasmiñhi sutte ‘‘yo, bhikkhave, rūpe chandarāgavinayo taṃ tattha pahāna’’nti (saṃ. ni. 3.25) evaṃ chandarāgappahānavasena rūpassa pahānaṃ vuttaṃ, na yathā ‘‘cha dhamme pahāya pañca nīvaraṇe pahāyā’’ti evaṃ pahātabbameva vuttanti, aññathā vuttattā, na rūpaṃ middhaṃ. Tasmā yānetāni ‘‘so ime pañca nīvaraṇe pahāya cetaso [Pg.413] upakkilese’’tiādīni suttāni vuttāni, etehi ceva aññehi ca suttehi arūpameva middhanti veditabbaṃ. Tathā hi –

再者，还有何理由？根据关于断除的教言。因为世尊曾说：“诸比丘，舍断六法，即能进入初禅而住。是哪六法呢？欲贪、瞋恚、昏沉睡眠、掉举、恶作、疑；并且，彼于诸欲之过患，已由正慧善见。”又说：“舍断此五盖，以强力之慧即能了知自利或他利。”等经文中，亦说及昏沉的断除。而色法是不应被断除的。如所说：“色蕴应被遍知、应被遍解，不应被断除、不应被修习、不应被作证。”根据此断除的教言，可知昏沉实为无色法。 不然。因为关于色法，亦有断除的教言。“诸比丘，色非汝等所有，汝等当舍弃彼。”于此，确实亦说及色法的断除。是故，此理不成。 不然。因为是以别义而说。于彼经中，“诸比丘，于色调伏欲贪，于彼即是断除。”如是，是从断除欲贪的角度来说断除色法，不像“舍断六法”、“舍断五盖”那样，是说其法本身即应被断除。因其是以别义而说，故昏沉非色法。 是故，根据“彼舍断此五盖、心之随烦恼”等诸经，以及其他经文，当知昏沉实为无色法。诚然——

‘‘Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo…pe… thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇa’’nti (saṃ. ni. 5.220) ca, ‘‘thinamiddhanīvaraṇaṃ, bhikkhave, andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanika’’nti (saṃ. ni. 5.221) ca, ‘‘evameva kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetenā’’ti (saṃ. ni. 5.236) ca, ‘‘ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati…pe… anuppannañceva thinamiddhaṃ uppajjatī’’ti (saṃ. ni. 5.216) ca, ‘‘kevalohāyaṃ, bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā’’ti (saṃ. ni. 5.371) ca –

“诸比丘，有此五种障碍、五种盖，覆障于心、令慧软弱。是哪五种呢？诸比丘，欲贪(kāmacchanda)是障碍、是盖……诸比丘，昏沉睡眠(thinamiddha)是障碍、是盖，覆障于心、令慧软弱。”以及“诸比丘，昏沉睡眠盖是致盲、不生眼、导致无智、障碍智慧、属于恼害品、不导向涅槃。”以及“婆罗门，正是如此，当一个人住于心被昏沉睡眠所侵扰、被昏沉睡眠所征服时……”以及“诸比丘，不如理作意时，未生起的欲贪就会生起……未生起的昏沉睡眠就会生起。”以及“诸比丘，这五盖纯粹是一堆不善法。”

Evamādīni ca anekāni etassa arūpabhāvajotakāneva suttāni vuttāni. Yasmā cetaṃ arūpaṃ tasmā āruppepi uppajjati. Vuttañhetaṃ mahāpakaraṇe paṭṭhāne – ‘‘nīvaraṇaṃ dhammaṃ paṭicca nīvaraṇo dhammo uppajjati, na purejātapaccayā’’ti etassa vibhaṅge ‘‘āruppe kāmacchandanīvaraṇaṃ paṭicca thinamiddhaṃ… uddhaccaṃ avijjānīvaraṇa’’nti (paṭṭhā. 3.8.8) sabbaṃ vitthāretabbaṃ. Tasmā sanniṭṭhānamettha gantabbaṃ arūpameva middhanti.

像这样，说了许多阐明其无色性质的经文。因为它（睡眠）是无色法，所以它也生于无色界。这在《大论·发趣》(Mahāpakaraṇa Paṭṭhāna)中说到：“缘于盖法而有盖法生起，非依前生缘。”在其分析中说：“在无色界，缘于欲贪盖而有昏沉睡眠……掉举、无明盖（生起）。”（等等）应予详述。因此，于此应作结论：睡眠是无色法。

1166. Kukkuccaniddese akappiye kappiyasaññitātiādīni mūlato kukkuccadassanatthaṃ vuttāni. Evaṃsaññitāya hi kate vītikamme, niṭṭhite vatthujjhācāre, puna sañjātasatinopi ‘duṭṭhu mayā kata’nti evaṃ anutappamānassa pacchānutāpavasenetaṃ uppajjati. Tena taṃ mūlato dassetuṃ ‘akappiye kappiyasaññitā’tiādi vuttaṃ. Tattha akappiyabhojanaṃ kappiyasaññī hutvā paribhuñjati, akappiyamaṃsaṃ kappiyamaṃsasaññī hutvā, acchamaṃsaṃ sūkaramaṃsanti, dīpimaṃsaṃ vā migamaṃsanti khādati; kāle vītivatte kālasaññāya, pavāretvā appavāritasaññāya, pattasmiṃ raje patite paṭiggahitasaññāya bhuñjati – evaṃ ‘akappiye kappiyasaññāya’ vītikkamaṃ [Pg.414] karoti nāma. Sūkaramaṃsaṃ pana acchamaṃsasaññāya khādamāno, kāle ca vikālasaññāya bhuñjamāno ‘kappiye akappiyasaññitāya’ vītikkamaṃ karoti nāma. Anavajjaṃ pana kiñcideva vajjasaññitāya, vajjañca anavajjasaññitāya karonto ‘anavajje vajjasaññāya vajje ca anavajjasaññāya’ vītikkamaṃ karoti nāma. Yasmā panetaṃ ‘‘akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ, kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisa’’nti evaṃ anavajje vajjasaññitāyapi kate vītikkame uppajjati, tasmāssa aññampi vatthuṃ anujānanto yaṃ evarūpantiādimāha.

1166. 在追悔的解释中，“于不适宜的作适宜想”等语，是为了从根本上显示追悔而说。因为怀着这样的想法而违犯，当违犯事终了时，即使后来忆起，也会因“我做得不好”而懊悔，此追悔由追悔力而生起。因此，为了从根本上显示它，而说了“于不适宜的作适宜想”等。此中，他怀着适宜想而食用不适宜的食物；怀着适宜想而食用不适宜的肉，如把熊肉当作猪肉，或把豹肉当作鹿肉来吃；于非时作时想，于已满足作未满足想，当尘土落入钵中，以已接受想而食——如此，即名为“于不适宜的有适宜想”而作违犯。反之，把猪肉作熊肉想而食，并且于正时作非时想而食，则名为“于适宜的有不适宜想”而作违犯。再者，把无罪的作有罪想，并且把有罪的作无罪想而做，则名为“于无罪的有有罪想，并且于有罪的有无罪想”而作违犯。再者，因为在违犯之后，此追悔也会因对无罪之事作有罪想而生起，如：“我实未作善，未作善业，未作怖畏者的救护，却实作了恶，作了残忍事，作了罪恶事”，所以，为了允许此追悔的其他根据，他说了“任何诸如此类”等语。

Tattha kukkuccapadaṃ vuttatthameva. Kukkuccāyanākāro kukkuccāyanā. Kukkuccena ayitassa bhāvo kukkuccāyitattaṃ. Cetaso vippaṭisāroti ettha katākatassa sāvajjānavajjassa vā abhimukhagamanaṃ ‘vippaṭisāro’ nāma. Yasmā pana so kataṃ vā pāpaṃ akataṃ na karoti, akataṃ vā kalyāṇaṃ kataṃ na karoti, tasmā virūpo kucchito vā paṭisāroti ‘vippaṭisāro’. So pana cetaso, na sattassāti ñāpanatthaṃ ‘cetaso’ vippaṭisāroti vuttaṃ. Ayamassa sabhāvaniddeso. Uppajjamānaṃ pana kukkuccaṃ āraggamiva kaṃsapattaṃ manaṃ vilikhamānameva uppajjati, tasmā manovilekhoti vuttaṃ. Ayamassa kiccaniddeso. Yaṃ pana vinaye ‘‘atha kho āyasmā sāriputto bhagavatā paṭikkhittaṃ anuvasitvā anuvasitvā āvasathapiṇḍaṃ paribhuñjitu’’nti kukkuccāyanto na paṭiggahesīti (pāci. 204) kukkuccaṃ āgataṃ, na taṃ nīvaraṇaṃ. Na hi arahato ‘duṭṭhu mayā idaṃ kata’nti evaṃ anutāpo atthi. Nīvaraṇapatirūpakaṃ panetaṃ ‘kappati na kappatī’ti vīmaṃsanasaṅkhātaṃ vinayakukkuccaṃ nāma.

此中，“追悔”(kukkucca)一词，其义已如前述。追悔的行相即是“追悔”(kukkuccāyanā)。因追悔而有的状态即是“追悔性”(kukkuccāyitattaṃ)。于“心之懊悔”(cetaso vippaṭisāro)一句中，对于已做的恶业与未做的善业，或对于有过失与无过失之事心生趋向，名为“懊悔”(vippaṭisāro)。又因为它既不能使已做的恶业变为未做，也不能使未做的善业变为已做，所以是变异的或可鄙的趋向，故名“懊悔”。又为了表明它属于心，而不属于有情，故说“心之懊悔”。这是对它自性的解释。再者，追悔生起时，犹如锥尖刮搔铜盘一般，它正是刮搔着心而生起，故说“心的刮搔”(manovilekho)。这是对它作用的解释。至于在《律》(Vinaya)中所说：“当时，具寿舍利弗因世尊制止食用连日住宿后的招待所食物，心生追悔而未接受。”（波逸提 204）此处所说的追悔，并非是盖。因为阿罗汉没有“我此事做得不好”这样的懊悔。然而，此乃盖的相似法，名为“律的追悔”，也就是审查“此是否适宜？”。

1176. ‘‘Katame dhammā nīvaraṇā ceva nīvaraṇasampayuttā cā’’ti padassa niddese yasmā thinamiddhaṃ aññamaññaṃ na vijahati, tasmā thinamiddhanīvaraṇaṃ avijjānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañcāti abhinditvā vuttaṃ. Yasmā pana uddhacce satipi kukkuccassa abhāvā kukkuccena vināpi uddhaccaṃ uppajjati, tasmā taṃ bhinditvā vuttaṃ. Yañca yena sampayogaṃ na gacchati, taṃ na yojitanti veditabbaṃ.

1176. 在“哪些法既是盖，又与盖相应？”(Katame dhammā nīvaraṇā ceva nīvaraṇasampayuttā cā)一句的解释中：因为昏沉(thina)与睡眠(middha)互相不分离，所以昏沉睡眠盖被不加分别地合说为“既是盖，也与盖相应”。然而，因为即使有掉举(uddhacca)存在，也可能没有追悔(kukkucca)，掉举也可能在没有追悔的情况下生起，所以将它们（掉举与追悔）分开来说。并且应当知道，凡是不能与某法相应的，就不与它结合。

Ime [Pg.415] pana nīvaraṇe kilesapaṭipāṭiyāpi āharituṃ vaṭṭati maggapaṭipāṭiyāpi. Kilesapaṭipāṭiyā kāmacchandabyāpādā anāgāmimaggena pahīyanti, thinamiddhuddhaccāni arahattamaggena, kukkuccavicikicchā sotāpattimaggena, avijjā arahattamaggena. Maggapaṭipāṭiyā sotāpattimaggena kukkuccavicikicchā pahīyanti, anāgāmimaggena kāmacchandabyāpādā, arahattamaggena thinamiddhuddhaccāvijjāti.

再者，这些盖既可以依烦恼次第，也可以依道次第来解说。依烦恼次第：贪欲和瞋恚由不还道断除；昏沉、睡眠和掉举由阿罗汉道断除；恶作和怀疑由入流道断除；无明由阿罗汉道断除。依道次第：入流道断除恶作和怀疑；不还道断除贪欲和瞋恚；阿罗汉道断除昏沉、睡眠、掉举和无明。

1182. Parāmāsagocchake te dhamme ṭhapetvāti pucchāsabhāgena bahuvacanaṃ kataṃ.

1182. 在执取聚中，“除去那些法”一句，是因与问句相符而使用了复数。

1219. Upādānaniddese vatthusaṅkhātaṃ kāmaṃ upādiyatīti kāmupādānaṃ kāmo ca so upādānañcātipi kāmupādānaṃ. Upādānanti daḷhaggahaṇaṃ. Daḷhattho hi ettha upasaddo upāyāsaupakaṭṭhādīsu viya. Tathā diṭṭhi ca sā upādānañcāti diṭṭhupādānaṃ. Diṭṭhiṃ upādiyatīti diṭṭhupādānaṃ. ‘Sassato attā ca loko cā’tiādīsu (dī. ni. 1.31) hi purimadiṭṭhiṃ uttaradiṭṭhi upādiyahi. Tathā sīlabbataṃ upādiyatīti sīlabbatupādānaṃ. Sīlabbatañca taṃ upādānañcātipi sīlabbatupādānaṃ. Gosīlagovatādīni hi ‘evaṃ suddhī’ti abhinivesato sayameva upādānāni. Tathā, vadanti etenāti ‘vādo’; upādiyanti etenāti ‘upādānaṃ’. Kiṃ vadanti, upādiyanti vā? Attānaṃ. Attano vādupādānaṃ attavādupādānaṃ; ‘attavādamattameva vā attā’ti upādiyanti etenāti attavādupādānaṃ.

1219. 在取的解释中：执取事欲，是为欲取；那欲也是取，故亦名欲取。取即是坚固地执持。此中“upa”词头有坚固义，如在“忧恼”(upāyāsa)、“邻近”(upakaṭṭha)等词中。同样，见即是取，是为见取；执取于见，是为见取。例如，在“我与世界是常”等（长部1.31）中，后见执取前见。同样，执取戒禁，是为戒禁取；戒禁即是取，故亦名戒禁取。因为执着于“这样就能清净”，牛戒、狗戒等本身即是取。同样，通过它而论说，是为“论”(vādo)；通过它而执取，是为“取”(upādānaṃ)。论说或执取什么？我。关于我的论说之取，即是我论取(attavādupādānaṃ)；或通过它而执取“仅是我论即是我”，是为我论取。

1220. Yo kāmesu kāmacchandoti etthāpi vatthukāmāva anavasesato kāmāti adhippetā. Tasmā vatthukāmesu kāmacchando idha kāmupādānanti anāgāminopi taṃ siddhaṃ hoti. Pañcakāmaguṇavatthuko panassa kāmarāgova natthīti.

1220. 在“于诸欲中之贪欲”一句中，“欲”意指无余的一切事欲。因此，此处对事欲的贪欲即是欲取，所以此（欲取）对不还者也成立。然而，他已没有以五妙欲为所缘的欲贪了。

1221. Diṭṭhupādānaniddese natthi dinnanti. Dinnaṃ nāma atthi, sakkā kassaci kiñci dātunti jānāti; dinnassa pana phalaṃ vipāko natthīti gaṇhāti. Natthi yiṭṭhanti. Yiṭṭhaṃ vuccati mahāyāgo. Taṃ yajituṃ sakkāti jānāti; yiṭṭhassa pana phalaṃ vipāko natthīti gaṇhāti. Natthi hutanti āhunapāhunamaṅgalakiriyā. Taṃ kātuṃ sakkāti jānāti; tassa pana phalaṃ vipāko natthīti [Pg.416] gaṇhāti. Natthi, sukatadukkaṭānanti ettha dasa kusalakammapathā sukatakammāni nāma. Dasa akusalakammapathā dukkaṭakammāni nāma. Tesaṃ atthibhāvaṃ jānāti phalaṃ vipāko pana natthīti gaṇhāti. Natthi ayaṃ lokoti paraloke ṭhito imaṃ lokaṃ natthīti gaṇhāti. Natthi paralokoti idha loke ṭhito paralokaṃ natthīti gaṇhāti. Natthi mātā natthi pitāti mātāpitūnaṃ atthibhāvaṃ jānāti, tesu katapaccayena koci phalaṃ vipāko natthīti gaṇhāti. Natthi sattā opapātikāti cavanakaupapajjanakā sattā natthīti gaṇhāti. Sammaggatā sammā paṭipannāti anulomapaṭipadaṃ paṭipannā dhammikasamaṇabrāhmaṇā lokasmiṃ natthīti gaṇhāti. Ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti imañca lokaṃ parañca lokaṃ attanāva abhivisiṭṭhena ñāṇena ñatvā pavedanasamattho sabbaññū buddho nāma natthīti gaṇhāti.

1221. 在见取的解释中：“无所施”者，是说他虽然知道有名为“布施”之事，也知道可以对某人布施某物，但他执取布施没有果报。“无所祭”者，“所祭”指大祭祀，他虽然知道可以举行祭祀，但他执取祭祀没有果报。“无所供”者，指请客献食、待客之礼与为求吉祥而作的仪式，他虽然知道可以举行这些，但他执取其没有果报。“无善作、恶作”者，此中，十善业道名为善作之业，十不善业道名为恶作之业，他虽然知道其存在，但他执取其没有果报。“无此世”者，是站在他世而执取此世不存在。“无他世”者，是站在此世而执取他世不存在。“无母，无父”者，是说他虽然知道父母的存在，但他执取对他们所作的善恶之业没有果报。“无化生有情”者，是执取没有死后受生的有情。“无正至、正行者”者，是执取世间没有行于随顺之道的如法沙门、婆罗门。“无有能亲自证知并宣说此世与他世者”者，是执取没有能以自己的超胜智慧了知并宣说此世与他世的全知佛陀。

Imāni pana upādānāni kilesapaṭipāṭiyāpi āharituṃ vaṭṭati maggapaṭipāṭiyāpi. Kilesapaṭipāṭiyā kāmupādānaṃ catūhi maggehi pahīyati, sesāni tīṇi sotāpattimaggena. Maggapaṭipāṭiyā sotāpattimaggena diṭṭhupādānādīni pahīyanti, catūhi maggehi kāmupādānanti.

再者，这些取既可以依烦恼次第，也可以依道次第来解说。依烦恼次第：欲取由四道断除，其余三种由入流道断除。依道次第：入流道断除见取等，欲取由四道断除。

1235. Kilesagocchake kilesā eva kilesavatthūni. Vasanti vā ettha akhīṇāsavā sattā lobhādīsu patiṭṭhitattāti ‘vatthūni’. Kilesā ca te tappatiṭṭhānaṃ sattānaṃ vatthūni cāti ‘kilesavatthūni’. Yasmā cettha anantarapaccayādibhāvena uppajjamānā kilesāpi vasanti eva nāma, tasmā kilesānaṃ vatthūnītipi ‘kilesavatthūni’.

1235. 于烦恼聚中，烦恼即是烦恼事。或因漏未尽的有情安住于此，立足于贪等，故称为“事”。彼既是烦恼，亦是安住于彼之有情的事，故称为“烦恼事”。又因此中，由无间缘等而生起的烦恼亦确实安住，故亦为后后烦恼之事，亦称为“烦恼事”。

1236. Tattha katamo lobho? Yo rāgo sārāgoti ayaṃ pana lobho hetugocchake ganthagocchake imasmiṃ kilesagocchaketi tīsu ṭhānesu atirekapadasatena niddiṭṭho. Āsavasaṃyojanaoghayoganīvaraṇaupādānagocchakesu aṭṭhahi aṭṭhahi padehi niddiṭṭho. Svāyaṃ atirekapadasatena niddiṭṭhaṭṭhānepi aṭṭhahi aṭṭhahi padehi niddiṭṭhaṭṭhānepi nippadesatova gahitoti veditabbo. Tesu hetuganthanīvaraṇaupādānakilesagocchakesu catumaggavajjhā taṇhā ekeneva [Pg.417] koṭṭhāsena ṭhitā. Āsavasaṃyojanaoghayogesu catumaggavajjhāpi dve koṭṭhāsā hutvā ṭhitā. Kathaṃ? Āsavesu kāmāsavo bhavāsavoti, saṃyojanesu kāmarāgasaṃyojanaṃ bhavarāgasaṃyojananti, oghesu kāmogho bhavoghoti, yogesu kāmayogo bhavayogoti.

1236. 其中，什么是贪？即是染、极染。此贪在因聚、身系聚、此烦恼聚这三处，以百余句来显示。在漏、结、暴流、轭、盖、取诸聚中，各以八句来显示。应知此贪，无论是在以百余句显示之处，或是在各以八句显示之处，都已被无余摄取。其中，在因聚、身系聚、盖聚、取聚、烦恼聚中，为四道所断的渴爱，仅以一部分而住立。在漏、结、暴流、轭诸聚中，为四道所断者亦成二部分而住立。如何？于诸漏中，为欲漏与有漏；于诸结中，为欲贪结与有贪结；于诸暴流中，为欲暴流与有暴流；于诸轭中，为欲轭与有轭。

Imāni pana kilesavatthūni kilesapaṭipāṭiyāpi āharituṃ vaṭṭati maggapaṭipāṭiyāpi. Kilesapaṭipāṭiyā lobho catūhi maggehi pahīyati, doso anāgāmimaggena, mohamānā arahattamaggena, diṭṭhivicikicchā sotāpattimaggena, thinādīni arahattamaggena. Maggapaṭipāṭiyā sotāpattimaggena diṭṭhivicikicchā pahīyanti, anāgāmimaggena doso, arahattamaggena sesā sattāti.

此等烦恼事，亦可依烦恼之次第解说，亦可依道之次第解说。依烦恼次第：贪由四道断，嗔由阿那含道断，痴、慢由阿罗汉道断，见、疑由须陀洹道断，昏沉等由阿罗汉道断。依道次第：须陀洹道断见、疑，阿那含道断嗔，阿罗汉道断其余七种。

1287. Kāmāvacaraniddese heṭṭhatoti heṭṭhābhāgena. Avīcinirayanti vā aggijālānaṃ vā sattānaṃ vā dukkhavedanāya vīci, antaraṃ, chiddaṃ ettha natthīti avīci. Sukhasaṅkhāto ayo ettha natthīti nirayo. Niratiatthenapi nirassādatthenapi nirayo. Pariyantaṃ karitvāti taṃ avīcisaṅkhātaṃ nirayaṃ antaṃ katvā. Uparitoti uparibhāgena. Paranimmitavasavattideveti paranimmitesu kāmesu vasaṃ vattanato evaṃladdhavohāre deve. Anto karitvāti anto pakkhipitvā. Yaṃ etasmiṃ antareti ye etasmiṃ okāse. Etthāvacarāti iminā yasmā etasmiṃ antare aññepi caranti kadāci katthaci sambhavato, tasmā tesaṃ asaṅgaṇhanatthaṃ ‘avacarā’ti vuttaṃ. Tena ye etasmiṃ antare ogāḷhā hutvā caranti sabbattha sadā ca sambhavato, adhobhāge caranti avīcinirayassa heṭṭhā bhūtupādāyapavattibhāvena, tesaṃ saṅgaho kato hoti. Te hi avagāḷhāva caranti, adhobhāgeva carantīti avacarā. Ettha pariyāpannāti iminā pana yasmā ete etthāvacarā aññatthāpi avacaranti, na pana tattha pariyāpannā honti, tasmā tesaṃ aññatthāpi avacarantānaṃ pariggaho kato hoti. Idāni te ettha pariyāpannadhamme rāsisuññatapaccayabhāvato ceva sabhāvato ca dassento khandhātiādimāha.

1287. 在欲界解释中，“下”指下方部分。“无间地狱（Avīciniraya）”：此处，在火焰、众生或苦受中，没有间歇（vīci）、间隔或间隙，故名“无间”。此处没有名为“乐”之福祉（ayo），故名“地狱”。也因其无喜乐、无滋味，故名地狱。“划定界限”即以无间地狱为边界。“上”指上方部分。“他化自在天（Paranimmitavasavattideva）”指能自在支配他人所化欲乐的天人，由此得名。“纳入其中”即置于其内。“在此之间”指在此空间中。“于此中行（avacarā）”：因为在此空间中，其他法也可能偶尔生起，为了不将它们包括进来，所以说“行（avacarā）”。因此，（此词）摄取了那些在此之间沉浸而行（因其在一切处、一切时都可能存在），以及在下方部分行的法（因大种及所造色存在于无间地狱之下）。它们确实是沉浸而行，在下方部分而行，所以称为“行者（avacarā）”。“于此中摄（pariyāpannā）”：因为这些“于此中行”之法也会在其他地方行，但并不被（其他地方）所摄，因此此词也涵盖了它们在其他地方行的情况。现在，为了从聚合、空、缘的状态以及自相的角度来显示这些于此中摄之法，而说“蕴”等。

1289. Rūpāvacaraniddese [Pg.418] brahmalokanti paṭhamajjhānabhūmisaṅkhātaṃ brahmaṭṭhānaṃ. Sesamettha kāmāvacaraniddese vuttanayeneva veditabbaṃ. Samāpannassa vātiādīsu paṭhamapadena kusalajjhānaṃ vuttaṃ, dutiyena vipākajjhānaṃ, vuttaṃ tatiyena kiriyajjhānaṃ vuttanti veditabbaṃ.

1289. 在色界解释中，“梵天界（brahmaloka）”指名为初禅地的梵住处。其余部分应按照欲界解释中所述的方式来理解。关于“已入定者（samāpannassa）”等词句，应当知道，第一词说善禅，第二词说异熟禅，第三词说唯作禅。

1291. Arūpāvacaraniddese ākāsānañcāyatanūpageti ākāsānañcāyatanasaṅkhātaṃ bhavaṃ upagate. Dutiyapadepi eseva nayo. Sesaṃ heṭṭhā vuttanayeneva veditabbaṃ.

1291. 在无色界的解释(Arūpāvacaraniddesa)中，“空无边处生者”(ākāsānañcāyatanūpaga)是指去到名为“空无边处”的有(bhava)。第二个词也是同样的道理。其余部分应通过前面所说的方法来理解。

1301. Saraṇadukaniddese yvāyaṃ tīsu akusalamūlesu moho, so lobhasampayutto ca lobhena saraṇo, dosasampayutto ca dosena saraṇo. Vicikicchuddhaccasampayutto pana moho diṭṭhisampayuttena ceva rūparāgaarūparāgasaṅkhātena ca rāgaraṇena pahānekaṭṭhabhāvato saraṇo sarajoti veditabbo.

1301. 在有尘染二法(Saraṇaduka)的解释(niddesa)中，于三不善根中的痴(moha)，当其与贪(lobha)相应时，因贪而有尘染；当其与嗔(dosa)相应时，因嗔而有尘染。至于与疑(vicikicchā)和掉举(uddhacca)相应的痴，由于它与见相应的（痴）以及名为色贪(rūparāga)和无色贪(arūparāga)的贪染(rāgaraṇa)在断除上是同一回事，故应知其为“有尘染”(saraṇa)、“有尘垢”(saraja)。

Suttantikadukanikkhepakathā

经二法之纲要解说

1303. Suttantikadukesu mātikākathāyaṃ atthato vivecitattā yāni ca nesaṃ niddesapadāni tesampi heṭṭhā vuttanayeneva suviññeyyattā yebhuyyena uttānatthāni eva. Idaṃ panettha visesamattaṃ – vijjūpamaduke tāva cakkhumā kira puriso meghandhakāre rattiṃ maggaṃ paṭipajji. Tassa andhakāratāya maggo na paññāyi. Vijju niccharitvā andhakāraṃ viddhaṃsesi. Athassa andhakāravigamā maggo pākaṭo ahosi. So dutiyampi gamanaṃ abhinīhari. Dutiyampi andhakāro otthari. Maggo na paññāyi. Vijju niccharitvā taṃ viddhaṃsesi. Vigate andhakāre maggo pākaṭo ahosi. Tatiyampi gamanaṃ abhinīhari. Andhakāro otthari. Maggo na paññāyi. Vijju niccharitvā andhakāraṃ viddhaṃsesi.

1303. 在经二法(Suttantikaduka)中，由于在论母(mātikā)的解说中已就义理详细分析，并且它们的解释(niddesa)词句也因前面所说的方法而容易理解，所以大部分意思都很明显。这里只有少许特别之处——例如在闪电喻二法(vijjūpamaduka)中：据说有个有眼之人，在乌云密布的黑夜里赶路。因为黑暗，他看不见道路。一道闪电划过，驱散了黑暗。于是，随着黑暗的消失，道路变得清晰。他第二次继续前行。黑暗再次笼罩，道路又看不见了。一道闪电划过，驱散了它。黑暗消失后，道路又变得清晰。他第三次继续前行。黑暗笼罩下来，道路看不见了。一道闪电划过，驱散了黑暗。

Tattha cakkhumato purisassa andhakāre maggapaṭipajjanaṃ viya ariyasāvakassa sotāpattimaggatthāya vipassanārambho. Andhakāre maggassa apaññāyanakālo viya saccacchādakatamaṃ. Vijjuyā niccharitvā andhakārassa viddhaṃsitakālo viya sotāpattimaggobhāsena uppajjitvā saccacchādakatamassa [Pg.419] vinoditakālo. Vigate andhakāre maggassa pākaṭakālo viya sotāpattimaggassa catunnaṃ saccānaṃ pākaṭakālo. Maggassa pākaṭaṃ pana maggasamaṅgipuggalassa pākaṭameva. Dutiyagamanābhinīhāro viya sakadāgāmimaggatthāya vipassanārambho. Andhakāre maggassa apaññāyanakālo viya saccacchādakatamaṃ. Dutiyaṃ vijjuyā niccharitvā andhakārassa viddhaṃsitakālo viya sakadāgāmimaggobhāsena uppajjitvā saccacchādakatamassa vinoditakālo. Vigate andhakāre maggassa pākaṭakālo viya sakadāgāmimaggassa catunnaṃ saccānaṃ pākaṭakālo. Maggassa pākaṭaṃ pana maggasamaṅgipuggalassa pākaṭameva. Tatiyagamanābhinīhāro viya anāgāmimaggatthāya vipassanārambho. Andhakāre maggassa apaññāyanakālo viya saccacchādakatamaṃ. Tatiyaṃ vijjuyā niccharitvā andhakārassa viddhaṃsitakālo viya anāgāmimaggobhāsena uppajjitvā saccacchādakatamassa vinoditakālo. Vigate andhakāre maggassa pākaṭakālo viya anāgāmimaggassa catunnaṃ saccānaṃ pākaṭakālo. Maggassa pākaṭaṃ pana maggasamaṅgipuggalassa pākaṭameva.

于此，犹如具眼之人在黑暗中行道，圣弟子为证入流道而修习观(vipassanā)亦然。犹如在黑暗中不见道路之时，即是遮蔽诸谛之极暗。犹如闪电闪耀驱散黑暗之时，即是入流道之光生起而驱除遮谛之极暗之时。犹如黑暗消散道路显现之时，即是四圣谛于入流道显现之时。而道之显现，实对具道之人(maggasamaṅgipuggala)而显现。犹如第二次前行，为证一来道而修习观亦然。犹如在黑暗中不见道路之时，即是遮蔽诸谛之极暗。犹如第二次闪电闪耀驱散黑暗之时，即是一来道之光生起而驱除遮谛之极暗之时。犹如黑暗消散道路显现之时，即是四圣谛于一来道显现之时。而道之显现，实对具道之人而显现。犹如第三次前行，为证不还道而修习观亦然。犹如在黑暗中不见道路之时，即是遮蔽诸谛之极暗。犹如第三次闪电闪耀驱散黑暗之时，即是不还道之光生起而驱除遮谛之极暗之时。犹如黑暗消散道路显现之时，即是四圣谛于不还道显现之时。而道之显现，实对具道之人而显现。

Vajirassa pana pāsāṇo vā maṇi vā abhejjo nāma natthi. Yattha patati taṃ vinividdhameva hoti. Vajiraṃ khepentaṃ asesetvā khepeti. Vajirena gatamaggo nāma puna pākatiko na hoti. Evameva arahattamaggassa avajjhakileso nāma natthi. Sabbakilese vinivijjhati vajiraṃ viya. Arahattamaggopi kilese khepento asesetvā khepeti. Vajirena gatamaggassa puna pākatikattābhāvo viya arahattamaggena pahīnakilesānaṃ puna paccudāvattanaṃ nāma natthīti.

对于金刚而言，没有无法摧破的石头或宝石。其所落之处，即被贯穿。金刚摧毁时，能令其了无剩余。为金刚所经之路，不再恢复原状。同样地，对于阿罗汉道而言，没有无法断除的烦恼。它如金刚一般，贯穿一切烦恼。阿罗汉道灭尽烦恼时，亦令其了无剩余。犹如为金刚所经之路不再恢复原状，为阿罗汉道所断除的烦恼，也绝无再返之事。

1307. Bāladukaniddese bālesu ahirikānottappāni pākaṭāni, mūlāni ca sesānaṃ bāladhammānaṃ. Ahiriko hi anottappī ca na kiñci akusalaṃ na karoti nāmāti. Etāni dve paṭhamaṃyeva visuṃ vuttāni. Sukkapakkhepi ayameva nayo. Tathā kaṇhaduke.

1307. 在《愚人二法之解释》中，于诸愚法中，无惭(ahirika)与无愧(anottappa)最为显著，且是其余愚法的根本。因为无惭无愧之人，可说没有任何不善是不做的。因此，这两者最先被分别说明。在白品中也是同样的道理。在黑二法中也是如此。

1311. Tapanīyadukaniddese katattā ca akatattā ca tapanaṃ veditabbaṃ. Kāyaduccaritādīni hi katattā tapanti, kāyasucaritādīni akatattā. Tathā hi puggalo ‘kataṃ me kāyaduccarita’nti tappati, ‘akataṃ me kāyasucarita’nti tappati. ‘Kataṃ me vacīduccarita’nti tappati…pe… ‘akataṃ me [Pg.420] manosucarita’nti tappati. Atapanīyepi eseva nayo. Kalyāṇakārī hi puggalo ‘kataṃ me kāyasucarita’nti na tappati, ‘akataṃ me kāyaduccarita’nti na tappati…pe… ‘akataṃ me manoduccarita’nti na tappatīti (a. ni. 2.3).

1311. 在《恼热二法之解释》中，应知恼热是由于已做和未做而有。因为身恶行等已做，故会恼热；身善行等未做，故会恼热。诚然，有个体会因“我已做身恶行”而恼热，会因“我未做身善行”而恼热；会因“我已做语恶行”而恼热……乃至……会因“我未做意善行”而恼热。在无恼热法中，也是同样的道理。行善的个体会因“我已做身善行”而不恼热，会因“我未做身恶行”而不恼热……乃至……会因“我未做意恶行”而不恼热。

1313. Adhivacanadukaniddese yā tesaṃ tesaṃ dhammānanti sabbadhammaggahaṇaṃ. Saṅkhāyatīti saṅkhā, saṃkathiyatīti attho. Kinti saṃkathiyati? Ahanti mamanti paroti parassāti sattoti bhāvoti posoti puggaloti naroti māṇavoti tissoti dattoti, ‘mañco pīṭhaṃ bhisi bimbohanaṃ’ ‘vihāro pariveṇaṃ dvāraṃ vātapāna’nti evaṃ anekehi ākārehi saṃkathiyatīti ‘saṅkhā’. Samaññāyatīti samaññā. Kinti samaññāyati? ‘Ahanti…pe… vātapāna’nti samaññāyatīti ‘samaññā’. Paññāpiyatīti paññatti. Vohariyatīti vohāro. Kinti vohariyati? ‘Aha’nti…pe… ‘vātapāna’nti vohariyatīti vohāro.

1313. 在名言二法的解释中，“彼彼诸法”是指一切法的摄取。“名数”（saṅkhā）是“被谈论”（saṃkathiyati）的意思。如何被谈论呢？如“我”、“我的”、“他人”、“他人的”、“有情”、“存在”、“人”、“补特伽罗”、“男子”、“青年”、“帝须（Tissa）”、“达多（Datta）”，以及“长凳”、“椅子”、“坐垫”、“靠枕”、“精舍”、“僧房”、“门”、“窗”，像这样以许多方式被谈论，故为“名数”。“共称”（samaññā）是“被共同指称”（samaññāyati）的意思。如何被共同指称呢？如“我”……乃至……“窗”，像这样被共同指称，故为“共称”。“施设”（paññatti）是“被安立”（paññāpiyati）的意思。“世俗语”（vohāro）是“被使用”（vohariyati）的意思。如何被使用呢？如“我”……乃至……“窗”，像这样被使用，故为“世俗语”。

Nāmanti catubbidhaṃ nāmaṃ – sāmaññanāmaṃ guṇanāmaṃ kittimanāmaṃ opapātikanāmanti. Tattha paṭhamakappikesu mahājanena sammannitvā ṭhapitattā mahāsammatoti rañño nāmaṃ ‘sāmaññanāmaṃ’ nāma. Yaṃ sandhāya vuttaṃ – ‘‘mahājanasammatoti kho, vāseṭṭha, mahāsammato tveva paṭhamaṃ akkharaṃ upanibbatta’’nti (dī. ni. 3.131). Dhammakathiko paṃsukūliko vinayadharo tepiṭako saddho pasannoti evarūpaṃ guṇato āgatanāmaṃ ‘guṇanāmaṃ’ nāma. Bhagavā arahaṃ sammāsambuddhotiādīnipi tathāgatassa anekāni nāmasatāni guṇanāmāneva. Tena vuttaṃ –

名称有四种：共名、德名、令名、自然发生名。其中，由于在初劫时由大众共同推举而确立，故国王之名“大共选王”（Mahāsammata），称为“共名”（sāmaññanāma）。就此而说：“婆私吒（Vāseṭṭha），因由大众所共选，‘大共选王’此最初之称号乃生起。”（长部3.131）说法者、粪扫衣者、持律者、三藏者、有信者、有净信者，像这样由德行而来的名称，称为“德名”（guṇanāma）。世尊、阿罗汉、正自觉者等如来数以百计的众多名称，也都是德名。因此说：

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti.

大仙名号数难量，与其功德相应生；依德亦可立其名，纵有千名亦可彰。

Yaṃ pana jātassa kumārakassa nāmaggahaṇadivase dakkhiṇeyyānaṃ sakkāraṃ katvā samīpe ṭhitā ñātakā kappetvā pakappetvā ‘ayaṃ asukonāmā’ti nāmaṃ karonti, idaṃ ‘kittimanāma’ nāma. Yā pana purimapaññatti pacchimapaññattiyaṃ patati, purimavohāro pacchimavohāre patati, seyyathidaṃ – purimakappepi cando candoyeva nāma, etarahipi candova. Atīte sūriyo… samuddo… pathavī… pabbato pabbatoyeva, nāma, etarahipi [Pg.421] pabbatoyevāti idaṃ ‘opapātikanāmaṃ’ nāma. Idaṃ catubbidhampi nāmaṃ ettha nāmameva hoti.

再者，于新生男童命名之日，对福田行供养后，亲属们立于一旁，商议而说：“此子名为某某。”如是所取之名，称为“造作名”(kittimanāma)。再者，若往昔的施设落于后时的施设，往昔的言说落于后时的言说，犹如：于前劫中，月亮即名为月亮，如今亦然；过去，太阳……海洋……大地……山岳亦名为山岳，如今亦然，此称为“偶生名”(opapātikanāma)。此四种名称在此皆只是名称而已。

Nāmakammanti nāmakaraṇaṃ. Nāmadheyyanti nāmaṭṭhapanaṃ. Niruttīti nāmanirutti. Byañjananti nāmabyañjanaṃ. Yasmā panetaṃ atthaṃ byañjeti tasmā evaṃ vuttaṃ. Abhilāpoti nāmābhilāpova. Sabbeva dhammā adhivacanapathāti adhivacanassa nopathadhammo nāma natthi. Ekadhammo sabbadhammesu nipatati, sabbadhammā ekadhammasmiṃ nipatanti. Kathaṃ? Ayañhi nāmapaññatti ekadhammo, so sabbesu catubhūmakadhammesu nipatati. Sattopi saṅkhāropi nāmato muttako nāma natthi.

“名业”(nāmakamma)即是命名。“名号”(nāmadheyya)即是安立名称。“语释”(nirutti)即是名称的语释。“文”(byañjana)即是名称的显了。因为它能显明其义，故如是说。“言说”(abhilāpa)即是名称的言说。“一切法皆为名言道”(sabbeva dhammā adhivacanapathā)，意即没有一法不是名言之道。一法落于一切法，一切法落于一法。如何？此名施设为一法，它落于一切四地之法。无论有情或行法，皆无有能脱离名称者。

Aṭavīpabbatādīsu rukkhopi jānapadānaṃ bhāro. Te hi ‘ayaṃ kiṃ rukkho nāmā’ti puṭṭhā ‘khadiro’ ‘palāso’ti attanā jānanakanāmaṃ kathenti. Yassa nāmaṃ na jānanti tampi ‘anāmako’ nāmāti vadanti. Tampi tassa nāmadheyyameva hutvā tiṭṭhati. Samudde macchakacchapādīsupi eseva nayo. Itare dve dukā iminā samānatthā eva.

于林野山岳等处，树木亦是地方人民的责任。当被问及“此树何名？”时，他们便会说出自己所知的名称，如“是儿茶树”(khadira)、“是紫铆树”(palāsa)。对于不知其名之树，他们则称之为“无名者”(anāmaka)。而此“无名者”也就成了它的名号。于海中鱼、龟等，其理亦然。其余二种二法，与此意义相同。

1316. Nāmarūpaduke nāmakaraṇaṭṭhena ca namanaṭṭhena ca nāmanaṭṭhena ca nāmaṃ. Tattha cattāro khandhā tāva nāmakaraṇaṭṭhena ‘nāmaṃ’. Yathā hi mahājanasammatattā mahāsammatassa mahāsammatoti nāmaṃ ahosi, yathā vā mātāpitaro ‘ayaṃ tisso nāma hotu, phusso nāma hotū’ti evaṃ puttassa kittimanāmaṃ karonti, yathā vā ‘dhammakathiko’ ‘vinayadharo’ti guṇato nāmaṃ āgacchati, na evaṃ vedanādīnaṃ. Vedanādayo hi mahāpathavīādayo viya attano nāmaṃ karontāva uppajjanti. Tesu uppannesu tesaṃ nāmaṃ uppannameva hoti. Na hi vedanaṃ uppannaṃ ‘tvaṃ vedanā nāma hohī’ti koci bhaṇati. Na ca tassā nāmaggahaṇakiccaṃ atthi. Yathā pathaviyā uppannāya ‘tvaṃ pathavī nāma hohī’ti nāmaggahaṇakiccaṃ natthi, cakkavāḷasinerucandimasūriyanakkhattesu uppannesu ‘tvaṃ cakkavāḷaṃ nāma hohi tvaṃ nakkhattaṃ nāma hohī’ti nāmaggahaṇakiccaṃ natthi, nāmaṃ uppannameva hoti, opapātikapaññattiyaṃ nipatati, evaṃ vedanāya uppannāya ‘tvaṃ vedanā nāma hohī’ti nāmaggahaṇakiccaṃ natthi. Tāya [Pg.422] uppannāya vedanāti nāmaṃ uppannameva hoti. Opapātikapaññattiyaṃ nipatati. Saññādīsupi eseva nayo. Atītepi hi vedanā vedanāyeva, saññā… saṅkhārā… viññāṇaṃ viññāṇameva. Anāgatepi, paccuppannepi. Nibbānaṃ pana sadāpi nibbānamevāti. ‘Nāmakaraṇaṭṭhena’ nāmaṃ.

1316. 在名色二法中，“名”具有能造作名称之义、能朝向之义、能使朝向之义。于此，四蕴首先依“能造作名称之义”而为“名”。譬如，因由大众所共选，大共选王(Mahāsammata)得名“大共选王”；又如，父母为儿子取人为之名说：“此子当名帝须(Tisso)，当名富沙(Phusso)”；再如，由德行而得“说法者”、“持律者”等名——但受等并非如此。受等犹如大地等，它们生起时即自带其名。当它们生起时，它们的名称也已生起。无人会对已生起的受说：“你当名为受。”它也没有取名之事。犹如大地生起时，没有“你当名为大地”的取名之事；当轮围山、须弥山、日月星辰生起时，没有“你当名为轮围山……你当名为星辰”的取名之事，其名是已然生起的，落于自然发生施设中。同样，当受生起时，没有“你当名为受”的取名之事。当它生起时，“受”之名也已然生起，落于自然发生施设中。想等也是同样的道理。过去，受即是受，想……行……识即是识。未来、现在也是如此。而涅槃则恒常是涅槃。此即依“能造作名称之义”而为“名”。

‘Namanaṭṭhenā’pi cettha cattāro khandhā nāmaṃ. Te hi ārammaṇābhimukhā namanti. ‘Nāmanaṭṭhena’ sabbampi nāmaṃ. Cattāro hi khandhā ārammaṇe aññamaññaṃ nāmenti. Nibbānaṃ ārammaṇādhipatipaccayatāya attani anavajjadhamme nāmeti.

再者，依“能朝向之义”，于此四蕴亦为“名”，因为它们朝向所缘而能朝向。依“能使朝向之义”，则一切名法皆为“名”。因为四蕴于所缘上能互相使之朝向。涅槃则以所缘增上缘故，能使无过失诸法朝向自身。

1318. Avijjābhavataṇhā vaṭṭamūlasamudācāradassanatthaṃ gahitā.

1318. 举出无明与有爱，是为了显示轮回之根的现行。

1320. Bhavissati attā ca loko cāti khandhapañcakaṃ attā ca loko cāti gahetvā ‘taṃ bhavissatī’ti gahaṇākārena niviṭṭhā sassatadiṭṭhi. Dutiyā ‘na bhavissatī’ti ākārena niviṭṭhā ucchedadiṭṭhi.

1320. “我与世界将会存在”，即是执取五蕴为“我与世界”后，以“它将会存在”的方式而确立的常见。第二种，是以“它将不会存在”的方式而确立的断见。

1326. Pubbantaṃ ārabbhāti atītakoṭṭhāsaṃ ārammaṇaṃ karitvā. Iminā brahmajāle āgatā aṭṭhārasa pubbantānudiṭṭhiyo gahitā. Aparantaṃ ārabbhāti anāgatakoṭṭhāsaṃ ārammaṇaṃ karitvā. Iminā tattheva āgatā catucattālīsa aparantānudiṭṭhiyo gahitā.

1326. “缘于前际”，即是以过去的部分为所缘。以此含摄了《梵网经》（Brahmajāla Sutta）中所来的十八种随观前际之见。“缘于后际”，即是以未来的部分为所缘。以此含摄了同一部经中所来的四十四种随观后际之见。

1332. Dovacassatāniddese sahadhammike vuccamāneti sahadhammikaṃ nāma yaṃ bhagavatā paññattaṃ sikkhāpadaṃ, tasmiṃ vatthuṃ dassetvā āpattiṃ āropetvā ‘idaṃ nāma tvaṃ āpattiṃ āpanno, iṅgha desehi vuṭṭhāhi paṭikarohī’ti vuccamāne. Dovacassāyantiādīsu evaṃ codiyamānassa paṭicodanāya vā appadakkhiṇagāhitāya vā dubbacassa kammaṃ dovacassāyaṃ. Tadeva dovacassantipi vuccati. Tassa bhāvo dovacassiyaṃ. Itaraṃ tasseva vevacanaṃ. Vippaṭikūlagāhitāti vilomagāhitā. Vilomagahaṇasaṅkhātena vipaccanīkena sātaṃ assāti vipaccanīkasāto. ‘Paṭāṇikagahaṇaṃ gahetvā ekapadeneva taṃ nissaddamakāsi’nti sukhaṃ paṭilabhantassetaṃ adhivacanaṃ. Tassa bhāvo vipaccanīkasātatā. Ovādaṃ anādiyanavasena anādarassa bhāvo anādariyaṃ. Itaraṃ tasseva vevacanaṃ. Anādiyanākāro vā anādaratā. Garuvāsaṃ avasanavasena uppanno agāravabhāvo agāravatā. Sajeṭṭhakavāsaṃ avasanavasena uppanno appaṭissavabhāvo appaṭissavatā. Ayaṃ vuccatīti ayaṃ [Pg.423] evarūpā dovacassatā nāma vuccati. Atthato panesā tenākārena pavattā cattāro khandhā, saṅkhārakkhandhoyeva vāti. Pāpamittatādīsupi eseva nayo. Dovacassatā pāpamittatādayo hi visuṃ cetasikadhammā nāma natthi.

1332. 在难教诫性的解释中：“当被如法地说时”，所谓“如法”，即是世尊所制定的学处，在向他指出事、指明过失后，对他说：“你犯了某某罪，来！请发露，请出罪，请改过！”在“难教诫”等词中，当如此被诘问时，由于反诘或不恭敬地领受，此难语者之业即是“难教诫”。此亦被称为“难教诫”。其状态即是“难教诫性”。其余是它的同义词。“执持违逆”即是执持相反。以执持相反为特征，于敌对中自得其乐者，是为“敌对乐者”。“执持对抗立场，我一句话就让他哑口无言了”，这是获得快乐者的称谓。其状态即是“敌对乐性”。由于不接受劝诫，故有不尊重之状态，即是“不尊重”。其余是它的同义词。或不接受之相，即是“不尊重”。由于不住于恭敬，所生起的不敬重状态，即是“不敬重”。由于不住于敬奉长老，所生起的不顺从状态，即是“不顺从”。“此被称为”是指：此等形态被称为“难教诫性”。但就意义而言，此乃是以那种方式而转起的四蕴，或者仅是行蕴。于恶友性等，也是同样的道理。难教诫性、恶友性等，并非名为别别的心所法。

1333. Natthi etesaṃ saddhāti assaddhā; buddhādīni vatthūni na saddahantīti attho. Dussīlāti sīlassa dunnāmaṃ natthi, nissīlāti attho. Appassutāti sutarahitā. Pañca macchariyāni etesaṃ atthīti maccharino. Duppaññāti nippaññā. Sevanakavasena sevanā. Balavasevanā nisevanā. Sabbatobhāgena sevanā saṃsevanā. Upasaggavasena vā padaṃ vaḍḍhitaṃ. Tīhipi sevanāva kathitā. Bhajanāti upasaṅkamanā. Sambhajanāti sabbatobhāgena bhajanā. Upasaggavasena vā padaṃ vaḍḍhitaṃ. Bhattīti daḷhabhatti. Sambhattīti sabbatobhāgena bhatti. Upasaggavasena vā padaṃ vaḍḍhitaṃ. Dvīhipi daḷhabhatti eva kathitā. Taṃsampavaṅkatāti tesu puggalesu kāyena ceva cittena ca sampavaṅkabhāvo; tanninnatā tappoṇatā tappabbhāratāti attho.

1333. 他们没有信，故为“无信者”(assaddhā)；义即不信佛陀等事。“恶戒”(dussīlā)，义即无戒。“少闻者”(appassutā)，即无听闻。他们有五种悭，故为“悭者”(maccharino)。“劣慧者”(duppaññā)，即无慧。由亲近故为“亲近”(sevanā)。强力的亲近为“深心亲近”(nisevanā)。完全的亲近为“全面亲近”(saṃsevanā)。或是通过前缀（upasagga）增强了词义。三者皆说为亲近。“结交”(bhajanā)即是走近。“全面结交”(sambhajanā)即是完全的结交。或是通过前缀增强了词义。“敬爱”(bhatti)即是坚固的敬爱。“全面敬爱”(sambhatti)即是完全的敬爱。或是通过前缀增强了词义。二者皆说为坚固的敬爱。“与彼等同倾”(taṃsampavaṅkatā)，即身心都朝向那些人；义即倾向于彼，趋向于彼，归向于彼。

1334. Sovacassatādukaniddesopi vuttapaṭipakkhanayena veditabbo.

1334. “易受教”二法组的解释，也应以所说“难受教”解释的相反之法来理解。

1336. Pañcapi āpattikkhandhāti mātikāniddesena ‘pārājikaṃ saṅghādisesaṃ pācittiyaṃ pāṭidesanīyaṃ dukkaṭa’nti imā pañca āpattiyo. Sattapi āpattikkhandhāti vinayaniddesena ‘pārājikaṃ saṅghādisesaṃ thullaccayaṃ pācittiyaṃ pāṭidesanīyaṃ dukkaṭaṃ dubbhāsita’nti imā satta āpattiyo. Tattha saha vatthunā tāsaṃ āpattīnaṃ paricchedajānanakapaññā āpattikusalatā nāma. Saha kammavācāya āpattivuṭṭhānaparicchedajānanakapaññā pana āpattivuṭṭhānakusalatā nāma.

1336. 五种罪聚(āpattikkhandha)，根据《母论》的解释，即“波罗夷(pārājika)、僧残(saṅghādisesa)、波逸提(pācittiya)、应悔过(pāṭidesanīya)、恶作(dukkaṭa)”这五种罪。七种罪聚，根据《律》的解释，即“波罗夷、僧残、偷兰遮(thullaccaya)、波逸提、应悔过、恶作、恶说(dubbhāsita)”这七种罪。于此，连同事(vatthu)了知那些罪的界限的智慧，名为“于罪善巧”(āpattikusalatā)。而连同羯磨语(kammavācā)了知出罪的界限的智慧，名为“于出罪善巧”(āpattivuṭṭhānakusalatā)。

1338. Samāpajjitabbato samāpatti. Saha parikammena appanāparicchedajānanakapaññā pana samāpattikusalatā nāma. ‘Cande vā sūriye vā nakkhatte vā ettakaṃ ṭhānaṃ gate vuṭṭhahissāmī’ti avirajjhitvā tasmiṃyeva samaye vuṭṭhānakapaññāya atthitāya samāpattivuṭṭhānakusalatā nāma.

1338. 因其应被进入，故名“等至”(samāpatti)。而连同遍作(parikamma)了知安止(appanā)界限的智慧，名为“于等至善巧”(samāpattikusalatā)。决意“待月亮、太阳或星辰到达某个位置时我将出定”，并能无误地于彼时具有出定之慧，名为“于出等至善巧”(samāpattivuṭṭhānakusalatā)。

1340. Aṭṭhārasannaṃ [Pg.424] dhātūnaṃ uggahamanasikārasavanadhāraṇaparicchedajānanakapaññā dhātukusalatā nāma. Tāsaṃyeva uggahamanasikārajānanakapaññā manasikārakusalatā nāma.

1340. 于十八界，受持、作意、听闻、忆持、辨别、了知之慧，名为界善巧。对于此等界，了知受持与作意之慧，名为作意善巧。

1342. Dvādasannaṃ āyatanānaṃ uggahamanasikārasavanadhāraṇaparicchedajānanakapaññā latā nāma. Tīsupi vā etāsu kusalatāsu uggaho manasikāro savanaṃ sammasanaṃ paṭivedho paccavekkhaṇāti sabbaṃ vaṭṭati. Tattha savanauggahapaccavekkhaṇā lokiyā, paṭivedho lokuttaro. Sammasanamanasikārā lokiyalokuttaramissakā. ‘Avijjāpaccayā saṅkhārā’tiādīni (vibha. aṭṭha. 225) paṭiccasamuppādavibhaṅge āvibhavissanti. ‘Iminā pana paccayena idaṃ hotī’ti jānanakapaññā paṭiccasamuppādakusalatā nāma.

1342. 于十二处，受持、作意、听闻、忆持、辨别、了知之慧，名为处善巧。或于此三善巧中，受持、作意、听闻、思惟(sammasana)、通达(paṭivedha)、省察(paccavekkhaṇā)等一切皆适用。其中，听闻、受持、省察为世间；通达为出世间；思惟与作意则通于世间与出世间。“无明缘行”等句，将于《缘起分别》中阐明。“以此缘而有此”，能如是了知之慧，名为缘起善巧。

1344. Ṭhānāṭṭhānakusalatādukaniddese hetū paccayāti ubhayampetaṃ aññamaññavevacanaṃ. Cakkhupasādo hi rūpaṃ ārammaṇaṃ katvā uppajjanakassa cakkhuviññāṇassa hetu ceva paccayo ca. Tathā sotapasādādayo sotaviññāṇādīnaṃ, ambabījādīni ca ambaphalādīnaṃ. Dutiyanaye ye ye dhammāti visabhāgapaccayadhammānaṃ nidassanaṃ. Yesaṃ yesanti visabhāgapaccayasamuppannadhammanidassanaṃ. Na hetū na paccayāti cakkhupasādo saddaṃ ārammaṇaṃ katvā uppajjanakassa sotaviññāṇassa na hetu na paccayo. Tathā sotapasādādayo avasesaviññāṇādīnaṃ. Ambādayo ca tālādīnaṃ uppattiyāti evamattho veditabbo.

1344. 在处非处善巧(ṭhānāṭṭhānakusalatā)二法组的解释中，因(hetu)与缘(paccaya)二者，是彼此的同义词。因为眼净(cakkhupasāda)以色(rūpa)为所缘而生起眼识(cakkhuviññāṇa)时，眼净既是因也是缘。同样地，耳净(sotapasāda)等之于耳识(sotaviññāṇa)等，芒果种子等之于芒果果实等也是如此。在第二种方法中，“任何法”(ye ye dhammā)是指示相异的缘法，“对于任何彼等”(yesaṃ yesaṃ)是指示由相异之缘所生的法。所谓“非因非缘”，是指眼净对于以声音为所缘而生起的耳识而言，既非因也非缘。同样地，耳净等之于其余的识等，芒果等之于棕榈树(tāla)等的生起也是如此，应如是了知其义。

1346. Ajjavamaddavaniddese nīcacittatāti padamattameva viseso. Tassattho – mānābhāvena nīcaṃ cittaṃ assāti nīcacitto. Nīcacittassa bhāvo nīcacittatā. Sesaṃ cittujukatācittamudutānaṃ padabhājanīye āgatameva.

1346. 在正直柔和的解释中，“心谦下性”(nīcacittatā)仅是词语上的差别。其义为：因无我慢(māna)，其心谦下，故名“心谦下者”(nīcacitto)。心谦下者的状态，即是心谦下性。其余部分，在心正直(cittujukatā)与心柔软(cittamudutā)的词义分析(padabhājanīya)中，皆已述及。

1348. Khantiniddese khamanakavasena khanti. Khamanākāro khamanatā. Adhivāsenti etāya, attano upari āropetvā vāsenti, na paṭibāhanti, na paccanīkatāya tiṭṭhantīti adhivāsanatā. Acaṇḍikassa bhāvo acaṇḍikkaṃ. Anasuropoti asuropo vuccati na sammāropitattā duruttavacanaṃ. Tappaṭipakkhato anasuropo suruttavācāti attho. Evamettha phalūpacārena [Pg.425] kāraṇaṃ niddiṭṭhaṃ. Attamanatā cittassāti somanassavasena cittassa sakamanatā, attano cittasabhāvoyeva, na byāpannacittatāti attho.

1348. 在忍耐的解释(khantiniddesa)中，以堪忍故，名为忍耐(khanti)。堪忍之相，名为堪忍性(khamanatā)。依此，他们令其安住，即置于自身之上而令安住，不阻止，不以敌对而住，是故名为忍受性(adhivāsanatā)。不粗暴者的状态，名为不粗暴(acaṇḍikkaṃ)。在“不粗恶语”(anasuropo)中，“粗恶语”(asuropo)因其非善安立，故被称为恶言(duruttavacanaṃ)。与其相反，“不粗恶语”义为善说之语。如是，在此以果的转喻指示了因。“心的满意”(attamanatā cittassa)是说，以喜悦故，心有自意性，即是自心的自性，义为非瞋恚心。

1349. Soraccaniddese kāyiko avītikkamoti tividhaṃ kāyasucaritaṃ. Vācasiko avītikkamoti catubbidhaṃ vacīsucaritaṃ. Kāyikavācasikoti iminā kāyavacīdvārasamuṭṭhitaṃ ājīvaṭṭhamakasīlaṃ pariyādiyati. Idaṃ vuccati soraccanti idaṃ pāpato suṭṭhu oratattā soraccaṃ nāma vuccati. Sabbopi sīlasaṃvaroti idaṃ yasmā na kevalaṃ kāyavācāheva anācāraṃ ācarati manasāpi ācarati eva, tasmā mānasikasīlaṃ pariyādāya dassetuṃ vuttaṃ.

1349. 在柔和的解释(soraccaniddesa)中，“身不违越”是三种身善行。“语不违越”是四种语善行。以此“身与语的”，摄取了由身门、语门生起、以正命为第八的戒。此不违越被称为柔和(soracca)，是因其善于远离恶，故名为柔和。说“一切戒律仪”，是因为人不仅以身语行非行，亦以意行之，是故为摄取意戒而说，以显示之。

1350. Sākhalyaniddese aṇḍakāti yathā sadose rukkhe aṇḍakāni uṭṭhahanti, evaṃ sadosatāya khuṃsanavambhanādivacanehi aṇḍakā jātā. Kakkasāti pūtikā sā yathā nāma pūtirukkho kakkaso hoti paggharitacuṇṇo evaṃ kakkasā hoti. Sotaṃ ghaṃsayamānā viya pavisati. Tena vuttaṃ ‘kakkasā’ti. Parakaṭukāti paresaṃ kaṭukā amanāpā dosajananī. Parābhisajjanīti kuṭilakaṇṭakasākhā viya cammesu vijjhitvā paresaṃ abhisajjanī, gantukāmānampi gantuṃ adatvā lagganakārī. Kodhasāmantāti kodhassa āsannā. Asamādhisaṃvattanikāti appanāsamādhissa vā upacārasamādhissa vā asaṃvattanikā. Iti sabbānevetāni sadosavācāya vevacanāni. Tathārūpiṃ vācaṃ pahāyāti idaṃ pharusavācaṃ appajahitvā ṭhitassa antarantare pavattāpi saṇhavācā asaṇhavācā eva nāmāti dīpanatthaṃ vuttaṃ.

1350. 在亲切语的解释中，所谓“肿块”，即如同在有瑕疵的树上生出肿块；同样地，因为有过失，由辱骂、斥责等言语而生起如肿块般的言语。所谓“粗糙”，是腐朽的。譬如腐朽的树木是粗糙的、会掉落粉末；同样地，（此语）是粗糙的，进入（耳中）时犹如摩擦一般。因此说为“粗糙”。所谓“令他痛苦”，即对他人而言是辛辣的、不悦的、能引生瞋恚的。所谓“黏着他人”，即犹如弯曲的荆棘枝刺入皮肤后黏着不放，即使对想离开的人，也不让他离开，纠缠不休。所谓“邻近于瞋”，即邻近于瞋恚。所谓“不引生定”，即不能引生安止定或近行定。如此，所有这些都是有过失之语的同义词。“舍离如是语”此言，是为了阐明：对于未舍离粗恶语而住立者，即使间或说出柔和语，也称不上是柔和语。

Neḷāti eḷaṃ vuccati doso. Nāssā eḷanti neḷā; niddosāti attho. ‘‘Neḷaṅgo setapacchādo’’ti (udā. 65; saṃ. ni. 4.347; peṭako. 25) ettha vuttaneḷaṃ viya. Kaṇṇasukhāti byañjanamadhuratāya kaṇṇānaṃ sukhā, sūcivijjhanaṃ viya kaṇṇasūlaṃ na janeti. Atthamadhuratāya sarīre kopaṃ ajanetvā pemaṃ janetīti pemanīyā. Hadayaṃ gacchati, appaṭihaññamānā sukhena cittaṃ pavisatīti hadayaṅgamā. Guṇaparipuṇṇatāya pure bhavāti porī. Pure saṃvaḍḍhanārī viya sukumārātipi porī. Purassa esātipi porī; nagaravāsīnaṃ kathāti attho. Nagaravāsino hi [Pg.426] yuttakathā honti. Pitimattaṃ pitāti bhātimattaṃ bhātāti vadanti. Evarūpī kathā bahuno janassa kantā hotīti bahujanakantā. Kantabhāveneva bahuno janassa manāpā cittavuḍḍhikarāti bahujanamanāpā. Yā tatthāti yā tasmiṃ puggale. Saṇhavācatāti maṭṭhavācatā. Sakhilavācatāti muduvācatā. Apharusavācatāti akakkhaḷavācatā.

“eḷa”被称为过失(dosa)。无此“eḷa”(Nāssā eḷa)，故为“neḷa”，意为无过失。如‘无过之身，白衣覆盖’(Neḷaṅgo setapacchādo)中所说的“neḷa”。“耳悦”(Kaṇṇasukhā)，是因言辞甜美而令耳愉悦，不像针刺般引起耳痛。“可爱”(Pemanīyā)，是因义理甜美，不在身中生起嗔恚而生起爱意。“入心”(Hadayaṅgamā)，是说能无有障碍地顺利进入心中。“文雅”(Porī)，是因功德圆满而居于首位；又如城中养育的女子般极为柔和，亦为“文雅”；又，此为城中人之言，故为“文雅”，意即城市居民的言谈。城市居民确实是言谈得体者，他们称呼父亲仅为父亲，称呼兄长仅为兄长。这样的言谈为众人所喜爱，故为“众人所爱”(bahujanakantā)。因其可爱而为众人所中意、能增长心意，故为“众人所喜”(bahujanamanāpā)。“于彼”(Yā tattha)是指于那补特伽罗(puggala)。“柔和语”(Saṇhavācatā)是指温润语。“亲切语”(Sakhilavācatā)是指柔软语。“不粗恶语”(Apharusavācatā)是指不粗暴语。

1351. Paṭisanthāraniddese āmisapaṭisanthāroti āmisaalābhena attanā saha paresaṃ chiddaṃ yathā pihitaṃ hoti paṭicchannaṃ evaṃ āmisena paṭisantharaṇaṃ. Dhammapaṭisanthāroti dhammassa appaṭilābhena attanā saha paresaṃ chiddaṃ yathā pihitaṃ hoti paṭicchannaṃ, evaṃ dhammena paṭisantharaṇaṃ. Paṭisanthārako hotīti dveyeva hi lokasannivāsassa chiddāni, tesaṃ paṭisanthārako hoti. Āmisapaṭisanthārena vā dhammapaṭisanthārena vāti iminā duvidhena paṭisanthārena paṭisanthārako hoti, paṭisantharati, nirantaraṃ karoti.

1351. 在款待的解释(niddesa)中，财施款待(āmisapaṭisanthāra)是：因未得财物而在自己与他人之间产生裂隙，以财物将其弥补，就如同使其被关闭、被覆盖一般。法施款待(dhammapaṭisanthāra)是：因未得法而在自己与他人之间产生裂隙，以法将其弥补，就如同使其被关闭、被覆盖一般。成为款待者(paṭisanthāraka)是：确实，世间共住者只有这两种裂隙，他是弥补那些裂隙的人。以财施款待或以法施款待，即是以这两种款待而成为款待者，他进行弥补，使其没有间隙。

Tatrāyaṃ ādito paṭṭhāya kathā – paṭisanthārakena hi bhikkhunā āgantukaṃ āgacchantaṃ disvāva paccuggantvā pattacīvaraṃ gahetabbaṃ, āsanaṃ dātabbaṃ, tālavaṇṭena bījitabbaṃ, pādā dhovitvā makkhetabbā, sappiphāṇite sati bhesajjaṃ dātabbaṃ, pānīyena pucchitabbo, āvāso paṭijaggitabbo. Evaṃ ekadesena āmisapaṭisanthāro kato nāma hoti.

于此，这是从头开始的论述：接待比丘见到来客比丘前来时，就应前去迎接，接过其衣钵，给予座位，用扇为之扇凉，洗脚涂油。若有酥油与糖蜜，应作为药品给予；应询问是否需要饮用水，并打理其住处。如此，即名为部分完成了物质接待。

Sāyaṃ pana navakatarepi attano upaṭṭhānaṃ anāgateyeva, tassa santikaṃ gantvā nisīditvā avisaye apucchitvā tassa visaye pañho pucchitabbo. ‘Tumhe katarabhāṇakā’ti apucchitvā tumhākaṃ ‘ācariyupajjhāyā kataraṃ ganthaṃ vaḷañjentī’ti pucchitvā pahonakaṭṭhāne pañho pucchitabbo. Sace kathetuṃ sakkoti iccetaṃ kusalaṃ. No ce sakkoti sayaṃ kathetvā dātabbaṃ. Evaṃ ekadesena dhammapaṭisanthāro kato nāma hoti.

再者，到了傍晚，即使是较新的比丘还未前来侍奉时，也应去到他那里坐下，不问其不擅长之事，而应问其擅长之事。不应问：“您是哪一派的诵者？”而应问：“您的阿阇梨与戒师研习哪部经典？”并应在他能回答的范围内提问。若他能够解说，这很好；若不能，自己就应为之解说。如此，即名为部分完成了法的接待。

Sace attano santike vasati taṃ ādāya nibaddhaṃ piṇḍāya caritabbaṃ. Sace gantukāmo hoti punadivase gamanasabhāgena taṃ ādāya ekasmiṃ gāme piṇḍāya caritvā uyyojetabbo. Sace aññasmiṃ disābhāge bhikkhū nimantitā honti taṃ bhikkhuṃ icchamānaṃ ādāya gantabbaṃ. ‘Na [Pg.427] mayhaṃ esā disā sabhāgā’ti gantuṃ anicchante sesabhikkhū pesetvā taṃ ādāya piṇḍāya caritabbaṃ. Attanā laddhāmisaṃ tassa dātabbaṃ. Evaṃ ‘āmisapaṭisanthāro’ kato nāma hoti.

若来客比丘住在自己附近，应带他一起恒常去托钵。若他想离开，次日应带他走一段顺路的方向，在一个村庄托钵后送他上路。若在其他方向有比丘受到邀请，而该比丘想去，应带他同去。若（主人）说“此方向与我不同路”而不愿前往，则应派其他比丘去，自己带那位来客比丘去托钵。自己所得的资具应分给他。如此，即名为圆满了物质接待。

Āmisapaṭisanthārakena pana attanā laddhaṃ kassa dātabbanti? Āgantukassa tāva dātabbaṃ. Sace gilāno vā avassiko vā atthi, tesampi dātabbaṃ. Ācariyupajjhāyānaṃ dātabbaṃ. Bhaṇḍagāhakassa dātabbaṃ. Sārāṇīyadhammapūrakena pana satavārampi sahassavārampi āgatāgatānaṃ therāsanato paṭṭhāya dātabbaṃ. Paṭisanthārakena pana yena yena na laddhaṃ, tassa tassa dātabbaṃ. Bahigāmaṃ nikkhamitvā jiṇṇakaṃ vā anāthaṃ bhikkhuṃ vā bhikkhuniṃ vā disvā tesampi dātabbaṃ.

那么，负责物质招待者，自己所得之物应给谁呢？首先应给新来的比丘。若有病人或无夏安居的比丘，也应给他们。应给阿阇梨和戒师。应给为自己携带衣钵者。而履行和睦法者，对那些来了一百次、一千次的人，也应从长老的座位开始分发。作为招待者，对那些尚未得到的人，都应该分给他们。出村后，若见到年老或无依的比丘或比丘尼，也应给他们。

Tatridaṃ vatthu – corehi kira guttasālagāme pahate taṅkhaṇaññeva ekā nirodhato vuṭṭhitā khīṇāsavattherī daharabhikkhuniyā bhaṇḍakaṃ gāhāpetvā mahājanena saddhiṃ maggaṃ paṭipajjitvā ṭhitamajjhanhike nakulanagaragāmadvāraṃ patvā rukkhamūle nisīdi. Tasmiṃ samaye kāḷavallimaṇḍapavāsī mahānāgatthero nakulanagaragāme piṇḍāya caritvā nikkhanto theriṃ disvā bhattena āpucchi. Sā ‘patto me natthī’ti āha. Thero ‘imināva bhuñjathā’ti saha pattena adāsi. Therī bhattakiccaṃ katvā pattaṃ dhovitvā therassa datvā āha – ‘ajja tāva bhikkhācārena kilamissatha, ito paṭṭhāya pana vo bhikkhācāraparittāso nāma na bhavissati, tātā’ti. Tato paṭṭhāya therassa ūnakahāpaṇagghanako piṇḍapāto nāma na uppannapubbo. Ayaṃ ‘āmisapaṭisanthāro’ nāma.

于此，有这么一则故事：据说，当古塔萨拉村（Guttasālagāma）遭盗贼袭击时，一位刚从灭尽定中起身的漏尽长老尼，让她年轻的比丘尼拿着物品，与众人一同上路。时至正午，她抵达那拘罗城村（Nakulanagaragāma）的村口，坐在一棵树下。当时，住在黑藤蔓亭（Kāḷavallimaṇḍapa）的大那伽长老（Mahānāgatthera）在那拘罗城村乞食后出来，看见长老尼，便以食物招待。她说：“我没有钵。”长老说：“就用这个吃吧。”便将食物连钵一同给了她。长老尼用完餐，洗净钵还给长老时说：“贤者，今天您因乞食而辛苦了，但从今以后，您将不再有乞食之忧。”从那天起，该长老所得的食物，价值从未少于一迦利沙槃那（kahāpaṇa）。这称为“物质招待”。

Imaṃ paṭisanthāraṃ katvā bhikkhunā saṅgahapakkhe ṭhatvā tassa bhikkhuno kammaṭṭhānaṃ kathetabbaṃ, dhammo vācetabbo, kukkuccaṃ vinodetabbaṃ, uppannaṃ kiccaṃ karaṇīyaṃ kātabbaṃ, abbhānavuṭṭhānamānattaparivāsā dātabbā. Pabbajjāraho pabbājetabbo upasampadāraho upasampādetabbo. Bhikkhuniyāpi attano santike upasampadaṃ ākaṅkhamānāya kammavācaṃ kātuṃ vaṭṭati. Ayaṃ ‘dhammapaṭisanthāro’ nāma.

做完此财施的接待后，比丘应立于摄益的立场，为那位比丘说示业处，教诵法义，消除其追悔，为其做已生起的要事与应做事，并应给予召回、出罪、摩那埵与别住。对适合出家者，应为他出家；对适合受具足戒者，应为他授具足戒。比丘尼亦可为希望在她座下受具足戒的学法女作羯磨语。这称为“法接待”。

Imehi [Pg.428] dvīhi paṭisanthārehi paṭisanthārako bhikkhu anuppannaṃ lābhaṃ uppādeti, uppannaṃ thāvaraṃ karoti, sabhayaṭṭhāne attano jīvitaṃ rakkhati coranāgarañño pattaggahaṇahattheneva aggaṃ gahetvā patteneva bhattaṃ ākiranto thero viya. Aladdhalābhuppādane pana ito palāyitvā paratīraṃ gatena mahānāgaraññā ekassa therassa santike saṅgahaṃ labhitvā puna āgantvā rajje patiṭṭhitena setambaṅgaṇe yāvajīvaṃ pavattitaṃ mahābhesajjadānavatthu kathetabbaṃ. Uppannalābhathāvarakaraṇe dīghabhāṇakaabhayattherassa hatthato paṭisanthāraṃ labhitvā cetiyapabbate corehi bhaṇḍakassa aviluttabhāve vatthu kathetabbaṃ.

行此二种接待的比丘，能令未生之利养生起，已生之利养稳固，于危难处能守护己命，犹如那位长老一般，他用持钵之手为盗贼那伽王取了最好的食物，并直接用钵为他盛饭。于令未得利养生起，当说大那伽王(Mahānāga)的故事：他从此地逃至对岸，于一位长老处获得摄益，返回复得王位后，于白芒果园(Setambaṅgaṇa)终生行大药施。于令已得利养稳固，当说长部诵者无畏长老(Dīghabhāṇaka Abhayatthera)的故事：盗贼们从他手中获得接待后，在支提山(Cetiyapabbata)没有抢掠他的资具。

1352. Indriyesu aguttadvāratāniddese cakkhunā rūpaṃ disvāti kāraṇavasena cakkhūti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena rūpaṃ disvā. Porāṇā panāhu – ‘‘cakkhu rūpaṃ na passati, acittakattā; cittaṃ na passati, acakkhukattā; dvārārammaṇasaṅghaṭṭanena pana pasādavatthukena cittena passati. Īdisī panesā ‘dhanunā vijjatī’tiādīsu viya sasambhārakathā nāma hoti. Tasmā cakkhuviññāṇena rūpaṃ disvā’’ti ayamevettha atthoti. Nimittaggāhīti itthipurisanimittaṃ vā subhanimittādikaṃ vā kilesavatthubhūtaṃ nimittaṃ chandarāgavasena gaṇhāti, diṭṭhamatteyeva na saṇṭhāti. Anubyañjanaggāhīti kilesānaṃ anubyañjanato pākaṭabhāvakaraṇato anubyañjananti laddhavohāraṃ hatthapādasitahasitakathitaālokitavilokitādibhedaṃ ākāraṃ gaṇhāti. Yatvādhikaraṇamenantiādimhi yaṃkāraṇā yassa cakkhundriyāsaṃvarassa hetu, etaṃ puggalaṃ satikavāṭena cakkhundriyaṃ asaṃvutaṃ apihitacakkhudvāraṃ hutvā viharantaṃ ete abhijjhādayo dhammā anvāssaveyyuṃ anubandheyyuṃ ajjhotthareyyuṃ. Tassa saṃvarāya na paṭipajjatīti tassa cakkhundriyassa satikavāṭena pidahanatthāya na paṭipajjati. Evaṃbhūtoyeva ca na rakkhati cakkhundriyaṃ, na cakkhundriye saṃvaraṃ āpajjatīti vuccati.

1352. 在“诸根不护门”的解释中，“以眼见色”(cakkhunā rūpaṃ disvā)是：从原因上说，是以被称为“眼”的、有见色能力的眼识见到色。然而，古师们说：“眼不见色，因其无心；心不见色，因其无眼；而是通过门与所缘的撞击，以有净色为所依的心而见。”像这样的说法，就如“以弓射”(dhanunā vijjatī)等语，被称为“具缘之说”(sasambhārakathā)。因此，此处“以眼识见色”即是其义。“执取相”(nimittaggāhī)是：以欲贪(chandarāga)执取作为烦恼之事(kilesavatthu)的女人相、男人相，或净相等相，仅于见到时便不止住。“执取随相”(anubyañjanaggāhī)是：执取被称为“随相”(anubyañjana)的、有手、足、微笑、大笑、言谈、直视、斜视等区别的形态，此（形态）因能使烦恼随后显现、使其显明而得名。在“以何为因”(yatvādhikaraṇamenaṃ)等句中，（义为：）因为某个原因，即不守护眼根之故，当此人(puggala)不以念为门扇守护眼根、不关闭眼门而住时，这些贪婪等法就会流入、追随、淹没他。“不为彼之防护而行道”(Tassa saṃvarāya na paṭipajjati)是：不为以念之门扇关闭彼眼根而行道。正是这样的人，才被称为“不守护眼根，于眼根不达成防护”。

Tattha kiñcāpi cakkhundriye saṃvaro vā asaṃvaro vā natthi, na hi cakkhupasādaṃ nissāya sati vā muṭṭhassaccaṃ vā uppajjati. Apica yadā rūpārammaṇaṃ [Pg.429] cakkhussa āpāthamāgacchati tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati. Tato cakkhuviññāṇaṃ dassanakiccaṃ, tato vipākamanodhātu sampaṭicchanakiccaṃ, tato vipākāhetukamanoviññāṇadhātu santīraṇakiccaṃ, tato kiriyāhetukamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā uppajjitvā nirujjhati. Tadanantaraṃ javanaṃ javati. Tatrāpi neva bhavaṅgasamaye na āvajjanādīnaṃ aññatarasamaye saṃvaro vā asaṃvaro vā atthi. Javanakkhaṇe pana dussīlyaṃ vā muṭṭhassaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti.

于此，虽然在眼根中并无防护或不防护，因为念或失念并非依靠眼净色而生起。然而，当色所缘来到眼之前时，其时有分心生灭两次后，唯作意界完成转向的作用而生灭。其后，眼识完成看的作用；其后，异熟意界完成领受的作用；其后，异熟无因意识界完成推度的作用；其后，唯作无因意识界完成确定的作用而生灭。于其之后，速行速行。于彼诸心中，无论在有分之时，或在转向等其他任何之时，皆无防护或不防护。然而，于速行刹那，若生起恶戒、或失念、或无知、或不忍、或懈怠，此即为不防护。

Evaṃ honto pana so ‘cakkhundriye asaṃvaro’ti vuccati. Kasmā? Yasmā tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti, bhavaṅgampi, āvajjanādīnipi vīthicittāni. Yathā kiṃ? Yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi antogharadvārakoṭṭhakagabbhādayo susaṃvutā, tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti. Nagaradvārena hi pavisitvā corā yadicchakaṃ kareyyuṃ. Evameva javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti, bhavaṅgampi, āvajjanādīnipi vīthicittānīti.

然而，如是发生的不防护，即被称为“于眼根不防护”。何以故？因为当有那不防护时，眼门亦不被守护，有分心、转向等心路诸心亦然。譬如，于城之四门不被守护时，纵然内部的房门、门楼、内室等被善守护，城内的一切财物仍然是不被保护、不被看管的。因为盗贼从城门进入后，便可为所欲为。同样地，当速行中生起恶戒等时，因有那不防护，眼门亦不被守护，有分心、转向等心路诸心亦然。

Sotena saddaṃ sutvātiādīsupi eseva nayo. Yā imesanti evaṃ saṃvaraṃ anāpajjantassa imesaṃ channaṃ indriyānaṃ yā agutti yā agopanā yo anārakkho yo asaṃvaro, athakanaṃ, apidahananti attho.

于“以耳闻声”等句，理趣亦同。所谓“此等”者，即如是不行于防护之人，其此六根之不守护、不保护、不看管、不防护，义即“不关闭”、“不遮盖”。

1353. Bhojane amattaññutāniddese idhekaccoti imasmiṃ sattaloke ekacco. Appaṭisaṅkhāti paṭisaṅkhānapaññāya ajānitvā anupadhāretvā. Ayonisoti anupāyena. Āhāranti asitapītādiajjhoharaṇīyaṃ. Āhāretīti paribhuñjati ajjhoharati. Davāyātiādi anupāyadassanatthaṃ vuttaṃ. Anupāyena hi āhārento davatthāya madatthāya maṇḍanatthāya vibhūsanatthāya vā āhāreti, no idamatthitaṃ paṭicca. Yā tattha asantuṭṭhitāti yā tasmiṃ ayoniso āhāraparibhoge asantussanā asantuṭṭhibhāvo. Amattaññutāti amattaññubhāvo, pamāṇasaṅkhātāya mattāya ajānanaṃ. Ayaṃ vuccatīti ayaṃ apaccavekkhitaparibhogavasena pavattā bhojane amattaññutā nāma vuccati.

1353. 于食不知量的解释：“于此有一类”者，于此有情世间，有一类人。“不省察”者，即不以省察之慧了知，不审察。“不如理”者，即以不适当的方法。“食”者，即所食、所饮等应吞咽之物。“进食”者，即受用、吞咽。“为嬉戏等”者，是为显示不适当的方法而说。诚然，以不适当的方法进食者，是为嬉戏、为骄慢、为装饰、为庄严而食，而非缘于此（出离的）义利。“于彼之不知足”者，即于那不如理的食物受用中，凡有不满足、不知足的状态。“不知量”者，即不知量的状态，对名为“量”的尺度不了知。“此被称为”者，此由未省察而受用所转起的，被称为“于食不知量”。

1354. Indriyesu [Pg.430] guttadvāratāniddese cakkhunātiādi vuttanayeneva veditabbaṃ. Na nimittaggāhī hotīti chandarāgavasena vuttappakāraṃ nimittaṃ na gaṇhāti. Evaṃ sesapadānipi vuttapaṭipakkhanayeneva veditabbāni. Yathā ca heṭṭhā ‘javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati, dvārampi aguttaṃ hoti, bhavaṅgampi, āvajjanādīnipi vīthicittānī’ti vuttaṃ, evamidha tasmiṃ sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi, āvajjanādīnipi vīthicittāni. Yathā kiṃ? Yathā nagaradvāresu susaṃvutesu, kiñcāpi antogharādayo asaṃvutā honti, tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti – nagaradvāresu pihitesu corānaṃ paveso natthi – evameva javane sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi, āvajjanādīnipi vīthicittāni. Tasmā javanakkhaṇe uppajjamānopi ‘cakkhundriye saṃvaro’ti vutto. Sotena saddaṃ sutvātiādīsupi eseva nayo.

1354. 于诸根守护门的解释中，“以眼”等，应以已说之理了知。“不为取相者”，即不以欲贪执取所说之相。如是，其余诸句亦应以与前述相反之理了知。如前文所说：“当速行中毁戒等生起时，于彼不律仪中，门亦不被守护，有分亦然，转向等心路心亦然”；如是于此，当彼（速行）中戒等生起时，门亦被守护，有分亦然，转向等心路心亦然。譬如什么呢？譬如城门善关闭时，即便城内房屋等未关闭，城中一切财物亦皆被善护、善藏——因城门已闭，盗贼无从进入。正是如此，当速行中戒等生起时，门亦被守护，有分亦然，转向等心路心亦然。是故，（此律仪）即便仅于速行刹那生起，亦被称为“眼根律仪”。于“以耳闻声”等中，亦是此理。

1355. Bhojane mattaññutāniddese paṭisaṅkhā yoniso āhāraṃ āhāretīti paṭisaṅkhānapaññāya jānitvā upāyena āhāraṃ paribhuñjati. Idāni taṃ upāyaṃ dassetuṃ neva davāyātiādi vuttaṃ.

1355. 在饮食知量的解释中，“如理省察而食”，是说以省察的智慧了知后，以适当的方法受用食物。如今为说明此适当方法，而说“非为嬉戏”等语。

Tattha ‘neva davāyā’ti davatthāya na āhāreti. Tattha naṭalaṅghakādayo davatthāya āhārenti nāma. Yañhi bhojanaṃ bhuttassa naccagītakabyasilokasaṅkhāto davo atirekatarena paṭibhāti, taṃ bhojanaṃ adhammena visamena pariyesitvā te āhārenti. Ayaṃ pana bhikkhu evaṃ na āhāreti.

其中“非为嬉戏”，是说不为嬉戏而食。于此，舞者、杂技演员等为嬉戏而食。因为吃了某种食物，能使所谓的歌舞、作诗、作偈等嬉戏格外地显现，他们便以非法、不正当的方式寻求那种食物而食。然而，这位比丘不如此食用。

Na madāyāti mānamadapurisamadānaṃ vaḍḍhanatthāya na āhāreti. Tattha rājarājamahāmattā madatthāya āhārenti nāma. Te hi attano mānamadapurisamadānaṃ vaḍḍhanatthāya piṇḍarasabhojanādīni paṇītabhojanāni bhuñjanti. Ayaṃ pana bhikkhu evaṃ na āhāreti.

“非为骄慢”，是说不为增长我慢与男性之慢而食。于此，国王、大臣等为我慢与男性之慢而食。他们为增长自身的我慢与男性之慢，享用精美的食物。然而，这位比丘不如此食用。

Na maṇḍanāyāti sarīramaṇḍanatthāya na āhāreti. Tattha rūpūpajīviniyo mātugāmā antepurikādayo ca sappiphāṇitaṃ nāma pivanti, te hi siniddhaṃ muduṃ mandaṃ bhojanaṃ āhārenti ‘evaṃ no aṅgalaṭṭhi susaṇṭhitā [Pg.431] bhavissati, sarīre chavivaṇṇo pasanno bhavissatī’ti. Ayaṃ pana bhikkhu evaṃ na āhāreti.

“非为装饰”，是说不为装饰身体而食。于此，以美色谋生的女人、宫女等，饮用酥油与糖蜜。她们食用油腻、柔软、少量的食物，心想：“如此，我们的骨节将形态优美，肤色将清澈明亮。”然而，这位比丘不如此食用。

Na vibhūsanāyāti sarīre maṃsavibhūsanatthāya na āhāreti. Tattha nibbuddhamallamuṭṭhikamallādayo susiniddhehi macchamaṃsādīhi sarīramaṃsaṃ pīṇenti ‘evaṃ no maṃsaṃ ussadaṃ bhavissati pahārasahanatthāyā’ti. Ayaṃ pana bhikkhu evaṃ sarīre maṃsavibhūsanatthāya na āhāreti.

“非为庄严”，是说不为增益身体的肌肉而食。于此，摔跤手、拳击手等，以非常油腻的鱼、肉等来滋养身体的肌肉，心想：“如此，我们的肌肉将会隆起，以能承受打击。”然而，这位比丘不如此为增益身体的肌肉而食。

Yāvadevāti āhārāharaṇe payojanassa paricchedaniyamadassanaṃ. Imassa kāyassa ṭhitiyāti imassa catumahābhūtikakarajakāyassa ṭhapanatthāya āhāreti. Idamassa āhārāharaṇe payojananti attho. Yāpanāyāti jīvitindriyayāpanatthāya āhāreti. Vihiṃsūparatiyāti vihiṃsā nāma abhuttapaccayā uppajjanakā khuddā. Tassā uparatiyā vūpasamanatthāya āhāreti. Brahmacariyānuggahāyāti brahmacariyaṃ nāma tisso sikkhā, sakalaṃ sāsanaṃ, tassa anuggaṇhanatthāya āhāreti.

“仅为”(yāvadeva iti)，是为表明摄食之目的的限定之语。“为维持此身”：即为维持此四大所成之身而食，此即其摄食之目的。“为存续”：即为延续命根(jīvitindriya)而食。“为止息恼害”：所谓“恼害”(vihiṃsā)，即因未食而生的饥饿(khuddā)，为使其止息、平息而食。“为辅助梵行”：所谓“梵行”(brahmacariya)，即三学与全部教法，为辅助此梵行而食。

Itīti upāyanidassanaṃ; iminā upāyenāti attho. Purāṇañca vedanaṃ paṭihaṅkhāmīti purāṇavedanā nāma abhuttappaccayā uppajjanakavedanā. Taṃ paṭihanissāmīti āhāreti. Navañca vedanaṃ na uppādessāmīti navavedanā nāma atibhuttappaccayena uppajjanakavedanā. Taṃ na uppādessāmīti āhāreti. Atha vā, ‘navavedanā’ nāma bhuttappaccayā nauppajjanakavedanā. Tassā anuppannāya anuppajjanatthameva āhāreti. Yātrā ca me bhavissatīti yāpanā ca me bhavissati. Anavajjatā cāti ettha atthi sāvajjaṃ atthi anavajjaṃ. Tattha adhammikapariyesanā adhammikapaṭiggahaṇaṃ adhammena paribhogoti idaṃ ‘sāvajjaṃ’ nāma. Dhammena pariyesitvā dhammena paṭiggahetvā paccavekkhitvā paribhuñjanaṃ ‘anavajjaṃ’ nāma. Ekacco anavajjeyeva sāvajjaṃ karoti, ‘laddhaṃ me’ti katvā pamāṇātikkantaṃ bhuñjati. Taṃ jīrāpetuṃ asakkonto uddhaṃvirecanaadhovirecanādīhi kilamati. Sakalavihāre bhikkhū tassa sarīrapaṭijagganabhesajjapariyesanādīsu ussukkaṃ āpajjanti. ‘Kiṃ ida’nti vutte ‘asukassa [Pg.432] nāma udaraṃ uddhumāta’ntiādīni vadanti. ‘Esa niccakālampi evaṃpakatikoyeva, attano kucchipamāṇaṃ nāma na jānātī’ti nindanti garahanti. Ayaṃ anavajjeyeva sāvajjaṃ karoti nāma. Evaṃ akatvā ‘anavajjatā ca bhavissatī’ti āhāreti.

“如是”，是表明方法，意即“以此方法”。“消除旧受”，其中“旧受”指因未进食而生之受。为消除它而食。“不引发新受”，其中“新受”指因过度进食而生之受。为不引发它而食。或者，所谓“新受”，是因进食而不应生起的感受，为了令其不生起而食。“我将得以存活”，即我的生命将得以延续。“且无过失”，此处有过失与无过失之分。其中，不如法地寻求、不如法地接受、不如法地受用，此称为“有过失”。如法地寻求、如法地接受、省察后受用，此称为“无过失”。有的人本是无过失，却造作了过失，心想“我得到了”，便过量食用。因无法消化，而受上吐下泻等折磨。全寺院的比丘都为他照顾身体、寻找药品等事而劳碌。当被问“这是怎么了”，人们便说“某某人肚子胀起来了”等等。他们谴责、斥责道：“此人向来如此，连自己肚量的分寸都不知道。”这便是将无过失之事变为有过失。为了不这样做，心想“也将无过失”而食。

Phāsuvihāro cāti etthāpi atthi phāsuvihāro atthi na phāsuvihāro. Tattha ‘āharahatthako alaṃsāṭako tatthavaṭṭako kākamāsako bhuttavamitako’ti imesaṃ pañcannaṃ brāhmaṇānaṃ bhojanaṃ na phāsuvihāro nāma. Etesu hi ‘āharahatthako’ nāma bahuṃ bhuñjitvā attano dhammatāya uṭṭhātuṃ asakkonto ‘āhara hattha’nti vadati. ‘Alaṃsāṭako’ nāma accuddhumātakucchitāya uṭṭhitopi sāṭakaṃ nivāsetuṃ na sakkoti. ‘Tatthavaṭṭako’ nāma uṭṭhātuṃ asakkonto tattheva parivaṭṭati. ‘Kākamāsako’ nāma yathā kākehi āmasituṃ sakkā hoti, evaṃ yāva mukhadvārā āhāreti. ‘Bhuttavamitako’ nāma mukhena sandhāretuṃ asakkonto tattheva vamati. Evaṃ akatvā ‘phāsuvihāro ca me bhavissatī’ti āhāreti. Phāsuvihāro nāma catūhi pañcahi ālopehi ūnūdaratā. Ettakañhi bhuñjitvā pānīyaṃ pivato cattāro iriyāpathā sukhena pavattanti. Tasmā dhammasenāpati evamāha –

“安乐住”，于此亦有安乐住与非安乐住。其中，“伸手求助者、衣不蔽体者、原地翻滚者、任鸦啄食者、食后即吐者”这五种婆罗门的饮食，名为非安乐住。他们当中，所谓“伸手求助者”，是因吃得太多，无法凭自己的力量站起来，而说：“把手给我”。所谓“衣不蔽体者”，是因腹部过度膨胀，即使站起来也无法穿好衣服。所谓“原地翻滚者”，是因无法站起来，只能在原地翻滚。所谓“任鸦啄食者”，是说吃得满到嘴边，以至于乌鸦都能啄食。所谓“食后即吐者”，是因嘴里含不住食物，当场就呕吐出来。不这样做，想着“我将安乐住”而食。所谓安乐住，是指少吃四、五口，腹部留有空余。食量如此并饮水后，四种威仪便能安适地持续。是故法将如是说：

‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);

“尚余四五口未食便饮水，足以令精进比丘安乐住。”

Imasmiṃ pana ṭhāne aṅgāni samodhānetabbāni. ‘Neva davāyā’tihi ekaṃ aṅgaṃ, ‘na madāyā’ti ekaṃ, ‘na maṇḍanāyā’ti ekaṃ, ‘na vibhūsanāyā’ti ekaṃ, ‘yāvadeva imassa kāyassa ṭhitiyā yāpanāyā’ti ekaṃ, ‘vihiṃsūparatiyā brahmacariyānuggahāyā’ti ekaṃ, ‘iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmī’ti ekaṃ, ‘yātrā ca me bhavissatī’ti ekaṃ aṅgaṃ. Anavajjatā ca phāsuvihāro cāti ayamettha bhojanānisaṃso. Mahāsīvatthero panāha – heṭṭhā cattāri aṅgāni paṭikkhepo nāma. Upari pana aṭṭhaṅgāni samodhānetabbānīti – tattha ‘yāvadeva imassa kāyassa ṭhitiyā’ti ekaṃ aṅgaṃ, ‘yāpanāyā’ti ekaṃ, ‘vihiṃsūparatiyāti’ ekaṃ, ‘brahmacariyānuggahāyā’ti ekaṃ, ‘iti purāṇañca vedanaṃ paṭihaṅkhāmī’ti ekaṃ, ‘navañca [Pg.433] vedanaṃ na uppādessāmī’ti ekaṃ, ‘yātrā ca me bhavissatī’ti ekaṃ, ‘anavajjatā’ cāti ekaṃ. Phāsuvihāro pana bhojanānisaṃsoti. Evaṃ aṭṭhaṅgasamannāgataṃ āhāraṃ āhārento bhojane mattaññū nāma hoti. Ayaṃ vuccatīti ayaṃ pariyesanapaṭiggahaṇaparibhogesu yuttappamāṇajānanavasena pavatto paccavekkhitaparibhogo bhojane mattaññutā nāma vuccati.

在此处，则应结合诸支分。“不为嬉戏”为一支分，“不为骄慢”为一支分，“不为庄严”为一支分，“不为装饰”为一支分，“仅为维持此身住立与存续”为一支分，“为止息恼害，为资助梵行”为一支分，“如此，我将击退旧受，不生新受”为一支分，“我将得以存续”为一支分。无过失与安乐住，即是此处饮食的效益。然而，大希瓦(Mahāsīvatthero)长老说：下方四支分名为“拒绝”。上方则应结合八支分——其中“仅为维持此身住立”为一支分，“为得存续”为一支分，“为止息恼害”为一支分，“为资助梵行”为一支分，“如此，我将击退旧受”为一支分，“不生新受”为一支分，“我将得以存续”为一支分，“无过失”为一支分。而安乐住则是饮食的效益。如此，食用具足八支分的食物者，名为“于食知量”。此即是说：于寻求、领受、食用中，依于了知适当与分量而行之省察受用，名为“于食知量”。

1356. Muṭṭhassaccaniddese asatīti sativirahitā cattāro khandhā. Ananussati appaṭissatīti upasaggavasena padaṃ vaḍḍhitaṃ. Asaraṇatāti asaraṇākāro. Adhāraṇatāti dhāretuṃ asamatthatā. Tāya hi samannāgato puggalo ādhānappatto nidhānakkhamo na hoti. Udake alābukaṭāhaṃ viya ārammaṇe pilavatīti pilāpanatā. Saṃmusanatāti naṭṭhamuṭṭhassatitā. Tāya hi samannāgato puggalo nikkhittabhatto viya kāko, nikkhittamaṃso viya ca siṅgālo hoti.

1356. 在“失念”(muṭṭhassacca)的解释(niddesa)中，“无念”(asati)是指离念的四蕴。“不忆念”(ananussati)、“不随念”(appaṭissati)是以前缀增强词义。“不忆持性”(asaraṇatā)是指不忆持的状态。“不执持性”(adhāraṇatā)是指无力执持。确实，具足此（不执持性）的个人，无法达到安住，不堪于忆持。就像葫芦瓢在水上漂浮一样，（心）在所缘上漂浮，因此名为“漂浮性”(pilāpanatā)。“迷忘性”(saṃmusanatā)是指念已毁已失的状态。确实，具足此（迷忘性）的个人，就像心意专注于食物的乌鸦，以及心意专注于肉块的豺狼一样。

1361. Bhāvanābalaniddese kusalānaṃ dhammānanti bodhipakkhiyadhammānaṃ āsevanāti ādisevanā. Bhāvanāti vaḍḍhanā. Bahulīkammanti punappunaṃ karaṇaṃ.

1361. 在修习力的解释中，“诸善法”是指菩提分法；“亲近”(āsevanā)是指初次亲近，“修习”(bhāvanā)是指增长，“多作”(bahulīkamma)是指反复行作。

1368. Sīlavipattiniddeso sīlasampadāniddesapaṭipakkhato veditabbo. Diṭṭhivipattiniddeso ca diṭṭhisampadāniddesapaṭipakkhato diṭṭhisampadāniddeso ca diṭṭhupādānaniddesapaṭipakkhato. Sīlavisuddhiniddeso kiñcāpi sīlasampadāniddesena samāno, tattha pana visuddhisampāpakaṃ pātimokkhasaṃvarasīlaṃ kathitaṃ, idha visuddhippattaṃ sīlaṃ. Sati ca sampajaññañca, paṭisaṅkhānabalañca bhāvanābalañca, samatho ca vipassanā ca, samathanimittañca paggahanimittañca, paggāho ca avikkhepo ca, sīlasampadā ca diṭṭhisampadā cāti imehi pana chahi dukehi catubhūmakāpi lokiyalokuttaradhammāva kathitā.

1368. 戒败坏的解释，应理解为戒成就解释的对立面。见败坏的解释，应理解为见成就解释的对立面；而见成就的解释，则应理解为见取解释的对立面。戒清净的解释，虽然与戒成就的解释相同，但在那里说的是能达到清净的波罗提木叉律仪戒，而在这里说的是已达清净的道戒。念与正知、省察力与修习力、止与观、止相与策励相、策励与不散乱、戒成就与见成就——通过这六对法，宣说了四地中的世间与出世间法。

1373. Diṭṭhivisuddhiniddese kammassakataññāṇanti ‘idaṃ kammaṃ sakaṃ, idaṃ no saka’nti jānanapaññā. Tattha attanā vā kataṃ hotu parena vā sabbampi akusalakammaṃ no sakaṃ. Kasmā? Atthabhañjanato anatthajananato ca. Kusalakammaṃ pana anatthabhañjanato atthajananato ca ‘sakaṃ’ nāma. Tattha yathā [Pg.434] nāma sadhano sabhogo puriso addhānamaggaṃ paṭipajjitvā antarāmagge gāmanigamādīsu nakkhatte saṅghuṭṭhe ‘ahaṃ āgantuko, kaṃ nu kho nissāya nakkhattaṃ kīḷeyya’nti acintetvā yathā yathā icchati tena tena nīhārena nakkhattaṃ kīḷanto sukhena kantāraṃ atikkamati, evameva imasmiṃ kammassakataññāṇe ṭhatvā ime sattā bahuṃ vaṭṭagāmikammaṃ āyūhitvā sukhena sukhaṃ anubhavantā arahattaṃ pattā gaṇanapathaṃ vītivattā. Saccānulomikañāṇanti catunnaṃ saccānaṃ anulomaṃ vipassanāñāṇaṃ. Maggasamaṅgissa ñāṇaṃ phalasamaṅgissa ñāṇanti maggañāṇaphalañāṇāniyeva.

1373. 在《见清净的解释》(Diṭṭhivisuddhiniddesa)中，业所有智(kammassakataññāṇa)是了知“此业为我所有，此业非我所有”的智慧。于此，无论是自己所造或他人所造，一切不善业皆非“我所有”。为何？因其破坏利益且产生损害。而善业，因其能消除损害且产生利益，故名为“我所有”。譬如，富有资财者行于长途，在途中的村镇等处听闻宣告节庆，他不思惟：“我是来客，当依止谁来欢庆节日呢？”而是随心所欲，以各种方式欢庆，从而安乐地越过难行之处。同样地，安住于此业所有智的有情，积集了许多趣向轮回之业后，安乐地感受着安乐，证得阿罗汉果者已超越了计数之道。随顺谛智(saccānulomikañāṇa)是随顺四谛的观(vipassanā)智。具足道者之智与具足果者之智，即是道智与果智。

1374. ‘Diṭṭhivisuddhi kho panā’tipadassa niddese yā paññā pajānanātiādīhi padehi heṭṭhā vuttāni kammassakataññāṇādīneva cattāri ñāṇāni vibhattāni.

1374. 在“又，见清净(Diṭṭhivisuddhi kho pana)”这一句的解释中，通过“是慧、是了知(yā paññā pajānanā)”等词，辨析了前面所说的业所有智等四种智。

1375. ‘Yathādiṭṭhissa ca padhāna’nti padassa niddese yo cetasiko vīriyārambhotiādīhi padehi niddiṭṭhaṃ vīriyaṃ paññāgatikameva; paññāya hi lokiyaṭṭhāne lokiyaṃ lokuttaraṭṭhāne lokuttaranti veditabbaṃ.

1375. 在“如所见而精进(Yathādiṭṭhissa ca padhāna)”这一句的解释中，由“心所的、发起精进(yo cetasiko vīriyārambho)”等词语所指的精进，只是以智慧为趋向的；因为应当知道，智慧在世间位是世间的，在出世间位是出世间的。

1376. Saṃvegadukaniddese jātibhayanti jātiṃ bhayato disvā ṭhitañāṇaṃ. Jarāmaraṇabhayādīsupi eseva nayo.

1376. 在《悚惧二法的解释》(Saṃvegadukaniddesa)中，生之怖畏(jātibhaya)是指视生为怖畏而安住的智。老死怖畏等亦复如是。

1377. Anuppannānaṃ pāpakānantiādīhi jātiādīni bhayato disvā jātijarābyādhimaraṇehi muccitukāmassa upāyapadhānaṃ kathitaṃ. Padabhājanīyassa panattho vibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 367 bojjhaṅgapabbavaṇṇanā) āvi bhavissati.

1377. 通过“于未生之恶(Anuppannānaṃ pāpakānaṃ)”等句，说明了视生等为怖畏而渴望从生、老、病、死中解脱者的方便精进。而词义分析(Padabhājanīya)的意义，将在《分别论义注》(Vibhaṅgaṭṭhakathā)的觉支品释义中显明。

1378. ‘Asantuṭṭhitā ca kusalesu dhammesū’ti padaniddese bhiyyokamyatāti visesakāmatā. Idhekacco hi āditova pakkhikabhattaṃ vā salākabhattaṃ vā uposathikaṃ vā pāṭipadikaṃ vā deti, so tena asantuṭṭho hutvā puna dhurabhattaṃ saṅghabhattaṃ vassāvāsikaṃ deti, āvāsaṃ kāreti, cattāropi paccaye deti. Tatrāpi asantuṭṭho hutvā saraṇāni gaṇhāti, pañca sīlāni samādiyati. Tatrāpi asantuṭṭho hutvā pabbajati. Pabbajitvā ekaṃ nikāyaṃ dve nikāyeti tepiṭakaṃ buddhavacanaṃ gaṇhāti, aṭṭha samāpattiyo bhāveti, vipassanaṃ vaḍḍhetvā arahattaṃ gaṇhāti[Pg.435]. Arahattappattito paṭṭhāya mahāsantuṭṭho nāma hoti. Evaṃ yāva arahattā visesakāmatā ‘bhiyyokamyatā’ nāma.

1378. 在“于诸善法不满足”(Asantuṭṭhitā ca kusalesu dhammesu)一词的解释中，“更求胜妙”(bhiyyokamyatā)即是欲求殊胜。于此，譬如某人，从一开始布施半月食(pakkhikabhatta)、签食(salākabhatta)、布萨食(uposathika)或初一日食(pāṭipadika)，他对此不满足，又布施常食(dhurabhatta)、僧食(saṅghabhatta)、雨安居衣(vassāvāsika)，建造住所，供养四资具。对此他仍不满足，便受持诸归依，受持五戒。对此他仍不满足，便出家。出家后，学习一部尼柯耶、二部尼柯耶，乃至三藏佛语，修习八等至，增长观(vipassanā)，证得阿罗汉果。从证得阿罗汉果之时起，才被称为大满足者。如此，直到证得阿罗汉果，这种欲求殊胜的状态，就名为“更求胜妙”。

1379. ‘Appaṭivānitā ca padhānasmi’nti padassa niddese yasmā pantasenāsanesu adhikusalānaṃ dhammānaṃ bhāvanāya ukkaṇṭhamāno padhānaṃ paṭivāseti nāma, anukkaṇṭhamāno no paṭivāseti nāma, tasmā taṃ nayaṃ dassetuṃ yā kusalānaṃ dhammānantiādi vuttaṃ. Tattha sakkaccakiriyatāti kusalānaṃ karaṇe sakkaccakāritā. Sātaccakiriyatāti satatameva karaṇaṃ. Aṭṭhitakiriyatāti khaṇḍaṃ akatvā aṭṭhapetvā karaṇaṃ. Anolīnavuttitāti alīnajīvitā, alīnapavattitā vā. Anikkhittachandatāti kusalacchandassa anikkhipanaṃ. Anikkhittadhuratāti kusalakaraṇe vīriyadhurassa anikkhipanaṃ.

1379. 在“于精进不退转”(Appaṭivānitā ca padhānasmiṃ)一词的解释中，因为在边远的住处，若对修习诸殊胜善法感到厌倦，则名为令精进退转；若不厌倦，则名为不令其退转。因此，为开示此理，而说了“于诸善法”等句。其中，“恭敬作”(sakkaccakiriyatā)是指在行诸善法时恭敬而行。“恒常作”(sātaccakiriyatā)是指恒常不断地行持。“不中止作”(aṭṭhitakiriyatā)是指不间断、不中止地行持。“不退缩行”(anolīnavuttitā)是指不退缩的生活，或不退缩的行转。“不舍欲”(anikkhittachandatā)是指不舍弃善法欲。“不舍担”(anikkhittadhuratā)是指在行善时，不放下精进之担。

1380. ‘Pubbenivāsānussatiñāṇaṃ vijjā’ti ettha pubbenivāsoti pubbe nivutthakkhandhā ca khandhapaṭibaddhañca. Pubbenivāsassa anussati pubbenivāsānussati. Tāya sampayuttaṃ ñāṇaṃ pubbenivāsānussatiñāṇaṃ. Tayidaṃ pubbe nivutthakkhandhapaṭicchādakaṃ tamaṃ vijjhatīti vijjā. Taṃ tamaṃ vijjhitvā te khandhe vidite pākaṭe karotīti viditakaraṇaṭṭhenāpi vijjā.

1380. 于“宿住随念智是明”中，“宿住”(pubbenivāsa)者，即往昔曾住之诸蕴及与蕴关连者。于宿住之随念，是为“宿住随念”(pubbenivāsānussati)。与此相应之智，是为“宿住随念智”(pubbenivāsānussatiñāṇaṃ)。此智穿透覆盖往昔所住诸蕴的无明黑暗，故为“明”(vijjā)。其穿透彼无明黑暗后，令彼诸蕴成为已知、显现，亦因有令其被知的作用，故为“明”。

Cutūpapāte ñāṇanti cutiyañca upapāte ca ñāṇaṃ. Idampi sattānaṃ cutipaṭisandhicchādakaṃ tamaṃ vijjhatīti vijjā. Taṃ tamaṃ vijjhitvā sattānaṃ cutipaṭisandhiyo viditā pākaṭā karotīti viditakaraṇaṭṭhenāpi vijjā. Āsavānaṃ khaye ñāṇanti sabbakilesānaṃ khayasamaye ñāṇaṃ. Tayidaṃ catusaccacchādakatamaṃ vijjhatīti vijjā. Taṃ tamaṃ vijjhitvā cattāri saccāni viditāni pākaṭāni karotīti viditakaraṇaṭṭhenāpi vijjā.

“于死生之智”(Cutūpapāte ñāṇa)者，即于死及于生之智。此智亦穿透覆盖有情死与结生之无明黑暗，故为“明”。其穿透彼无明黑暗后，令有情之死与结生被知、显现，亦因有令其被知之作用，故为“明”。“于诸漏尽之智”(Āsavānaṃ khaye ñāṇa)者，即于一切烦恼灭尽时之智。此智穿透覆盖四圣谛之无明黑暗，故为“明”。其穿透彼无明黑暗后，令四圣谛被知、显现，亦因有令其被知之作用，故为“明”。

1381. ‘Cittassa ca adhimutti nibbānañcā’ti ettha ārammaṇe adhimuccanaṭṭhena, paccanīkadhammehi ca suṭṭhumuttaṭṭhena aṭṭha samāpattiyo cittassa adhimutti nāma. Itaraṃ pana ‘natthi ettha taṇhāsaṅkhātaṃ vānaṃ’, ‘niggataṃ vā tasmā vānā’ti nibbānaṃ. Tattha aṭṭha samāpattiyo sayaṃ vikkhambhitakilesehi vimuttattā vimuttīti vuttā, nibbānaṃ pana sabbakilesehi accantaṃ vimuttattā vimuttīti.

1381. 于“心之胜解与涅槃”中，八等至因于所缘有胜解之义，及由敌对法善解脱之义，名为“心之胜解”(cittassa adhimutti)。另一者，以“于此无有名为渴爱之‘缚’(vāna)”，或“从此‘缚’出离”，是为“涅槃”(nibbāna)。于此中，八等至由自身镇伏烦恼而解脱，故说为“解脱”(vimutti)；涅槃则由彻底解脱一切烦恼，故说为“解脱”。

1382. Maggasamaṅgissa [Pg.436] ñāṇanti cattāri maggañāṇāni. Phalasamaṅgissa ñāṇanti cattāri phalañāṇāni. Tattha paṭhamamaggañāṇaṃ pañca kilese khepentaṃ nirodhentaṃ vūpasamentaṃ paṭippassambhentaṃ uppajjatīti khaye ñāṇaṃ nāma jātaṃ. Dutiyamaggañāṇaṃ cattāro kilese. Tathā tatiyamaggañāṇaṃ. Catutthamaggañāṇaṃ pana aṭṭha kilese khepentaṃ nirodhentaṃ vūpasamentaṃ paṭippassambhentaṃ uppajjatīti ‘khaye ñāṇaṃ’ nāma jātaṃ. Taṃ taṃ maggaphalañāṇaṃ pana tesaṃ tesaṃ kilesānaṃ khīṇante niruddhante vūpasamante paṭippassambhante anuppādante appavattante uppannanti anuppāde ñāṇaṃ nāma jātanti.

1382. 具道者之智，即四道智。具果者之智，即四果智。于此，初道智生起，断除、止息、平息、安息五种烦恼，故名为“尽智”。第二道智〔断除〕四种烦恼，第三道智亦然。而第四道智生起，断除、止息、平息、安息八种烦恼，故名为“尽智”。又，各个果智于彼等烦恼已断尽、已止息、已平息、已安息、不复生起、不复现行时生起，故名为“无生智”。

Aṭṭhasāliniyā dhammasaṅgahaaṭṭhakathāya

《含义阐明》（法集论义注）

Nikkhepakaṇḍavaṇṇanā niṭṭhitā.

纲目品释义终。

4. Aṭṭhakathākaṇḍo

4. 义注品

Tikaatthuddhāravaṇṇanā

三法义纲释义

1384. Idāni [Pg.437] nikkhepakaṇḍānantaraṃ ṭhapitassa aṭṭhakathākaṇḍassa vaṇṇanākkamo anuppatto. Kasmā panetaṃ aṭṭhakathākaṇḍaṃ nāma jātanti? Tepiṭakassa buddhavacanassa atthaṃ uddharitvā ṭhapitattā. Tīsupi hi piṭakesu dhammantaraṃ āgataṃ aṭṭhakathākaṇḍeneva paricchinditvā vinicchitaṃ suvinicchitaṃ nāma hoti. Sakale abhidhammapiṭake nayamaggaṃ mahāpakaraṇe pañhuddhāraṃ gaṇanacāraṃ asallakkhentenāpi aṭṭhakathākaṇḍatoyeva samānetuṃ vaṭṭati.

1384. 如今，在纲目品（Nikkhepakaṇḍa）之后，已轮到解说义注品（Aṭṭhakathākaṇḍa）的次第。那么，此品为何名为义注品呢？因为它提取并确立了三藏（Tepiṭaka）佛语的含义。诚然，于三藏中出现的任何其他法义，唯有通过义注品加以界定和抉择，才能被称为善抉择。即使不了解整个阿毗达摩藏中的方法之道（nayamagga）、大论（Mahāpakaraṇa）中的问难纲要（pañhuddhāra）以及计算方法（gaṇanacāra）者，也应能仅通过义注品来通晓。

Kuto pabhavaṃ pana etanti? Sāriputtattherappabhavaṃ. Sāriputtatthero hi ekassa attano saddhivihārikassa nikkhepakaṇḍe atthuddhāraṃ sallakkhetuṃ asakkontassa aṭṭhakathākaṇḍaṃ kathetvā adāsi. Idaṃ pana mahāaṭṭhakathāyaṃ paṭikkhipitvā idaṃ vuttaṃ – abhidhammo nāma na sāvakavisayo, na sāvakagocaro; buddhavisayo esa, buddhagocaro. Dhammasenāpati pana saddhivihārikena pucchito taṃ ādāya satthu santikaṃ gantvā sammāsambuddhassa kathesi. Sammāsambuddho tassa bhikkhuno aṭṭhakathākaṇḍaṃ kathetvā adāsi. Kathaṃ? Bhagavā hi ‘katame dhammā kusalā’ti pucchi. ‘Kusalā dhammā nāma katame’ti sallakkhesīti attho. Athassa tuṇhībhūtassa ‘nanu yaṃ mayā katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotītiādinā nayena bhūmibhedato kusalaṃ dassitaṃ, sabbampi taṃ catūsu bhūmīsu kusalaṃ, ime dhammā kusalā’ti iminā nayena kaṇṇikaṃ kaṇṇikaṃ ghaṭaṃ ghaṭaṃ gocchakaṃ gocchakaṃ katvā atthuddhāravasena kusalādidhamme dassento kathetvā adāsi.

那么此品源自何处呢？源自舍利弗长老。舍利弗长老有一位同住弟子，不能了知《纲目品》(nikkhepakaṇḍa)中的义理纲要，长老便为他讲说《义注品》(aṭṭhakathākaṇḍa)。但此事在《大义注》中被驳斥，说道：“阿毗达摩非声闻所行境，非声闻所活动之境；此是佛陀所行境，佛陀所活动之境。”然而，法将被同住弟子请问后，便带他去到导师跟前，向正自觉者禀明。正自觉者便为那位比丘讲说《义注品》。如何讲说呢？世尊问道：“诸法云何为善？”其义为：“应如何了知何为善法？”其后见他默然，世尊便说：“我岂非已依‘诸法云何为善？于何时，欲界善心生起……’等方法，按地的差别开示了善法吗？所有那四地中的善，此等诸法即为善。”世尊即以此方法，分门别类、汇集成组、集结成束，以提取义理的方式，开示善等诸法而传授给他。

Tattha catūsūti kāmāvacararūpāvacarārūpāvacaraapariyāpannāsu. Kusalanti phassādibhedaṃ kusalaṃ. Ime dhammā kusalāti ime sabbepi tāsu tāsu bhūmīsu vuttā phassādayo dhammā kusalā nāma.

于此，“于四地中”(catūsu)是指于欲界(kāmāvacara)、色界(rūpāvacara)、无色界(arūpāvacara)与出世间(apariyāpanna)地中。所谓“善”(kusalaṃ)，是指以触(phassa)为首的各类善法。而“此等诸法为善”(ime dhammā kusalā)是指：所有在那些各自地中所说的、以触为首的诸法，皆名为善法。

1385. Akusalānaṃ pana bhūmivasena bhedābhāvato dvādasa akusalacittuppādāti āha. Tattha uppajjatīti uppādo. Cittameva uppādo [Pg.438] cittuppādo. Desanāsīsameva cetaṃ. Yathā pana ‘rājā āgato’ti vutte amaccādīnampi āgamanaṃ vuttameva hoti, evaṃ ‘cittuppādā’ti vutte tehi sampayuttadhammāpi vuttāva hontīti. Sabbattha cittuppādaggahaṇena sasampayuttadhammaṃ cittaṃ gahitanti veditabbaṃ. Ito paraṃ catūsu bhūmīsu vipākotiādīnaṃ sabbesampi tikadukabhājanīyapadānaṃ attho, vedanāttikādīsu ca sukhādīnaṃ navattabbatā heṭṭhā vuttanayeneva pāḷiyatthaṃ vīmaṃsitvā veditabbā. Visesamattameva pana vakkhāma.

1385. 再者，不善法因地而有的差别并不存在，故说为十二不善心生起。于此，“因为它生起(uppajjati)”，故为“生起(uppādo)”；心本身即是生起，故为心生起(cittuppādo)。此仅为教说之首目。犹如说“国王来了”，亦即已说其大臣等亦来；如是，说“诸心生起”，亦即已说与彼等相应之法。当知，于一切处，以“心生起”一词，即已摄取与相应法俱行之心。此后，关于“四地中之异熟”等一切三法、二法分别诸词之义，以及于受三法等中乐等之不可说性，皆应依下文《心生起品》所述之理，审察巴利圣典之义后而了知。然我等仅说其差别。

1420. Tattha parittārammaṇattike tāva sabbo kāmāvacarassa vipākoti ettha dvipañcaviññāṇāni cakkhupasādādayo nissāya niyameneva iṭṭhāniṭṭhādibhede rūpasaddagandharasaphoṭṭhabbadhamme ārabbha pavattantīti parittārammaṇāni. Kusalākusalavipākā pana dve manodhātuyo hadayavatthuṃ nissāya cakkhuviññāṇādīnaṃ anantarā niyamato rūpādīneva ārabbha pavattantīti parittārammaṇā. Kusalavipākāhetukamanoviññāṇadhātu somanassasahagatā pañcadvāre santīraṇavasena chasu dvāresu tadārammaṇavasenāti niyamato rūpādīni cha parittārammaṇāneva ārabbha pavattatīti parittārammaṇā. Kusalākusalavipākāhetukamanoviññāṇadhātudvayaṃ pañcadvāre santīraṇavasena chasu dvāresu tadārammaṇavasena niyamato rūpādīni cha parittārammaṇāneva ārabbha pavattati. Paṭisandhivasena pavattamānampi parittaṃ kammaṃ kammanimittaṃ gatinimittaṃ vā ārammaṇaṃ karoti, pavattiyaṃ bhavaṅgavasena, pariyosāne cutivasena pavattamānampi tadeva ārammaṇaṃ karotīti parittārammaṇaṃ. Aṭṭha pana sahetukavipākacittuppādā ettha vuttanayeneva tadārammaṇavasena paṭisandhibhavaṅgacutivasena ca parittadhammeyeva ārabbha pavattanti. Kiriyamanodhātu pañcadvāre rūpādīni ārabbha pavattati. Somanassasahagatāhetukakiriyamanoviññāṇadhātu chasu dvāresu paccuppanne manodvāre atītānāgatepi paritte rūpādidhammeyeva ārabbha khīṇāsavānaṃ pahaṭṭhākāraṃ kurumānā pavattatīti parittārammaṇā. Evamime pañcavīsati cittuppādā ekanteneva parittārammaṇāti veditabbā.

1420. 于此，在小所缘三法中，首先，关于“一切是欲界之异熟”：于此，二五识依于眼净等事，必定缘于有可喜、不可喜等差别的色、声、香、味、触等法而转起，故名为小所缘。而善、不善异熟的二意界，依于心所依处，在眼识等之后无间，必定唯缘色等而转起，故名为小所缘。喜俱行的善异熟无因意识界，在五门中以推度作用、在六门中以彼所缘作用，必定唯缘色等六种小所缘而转起，故名为小所缘。善、不善异熟的二无因意识界，在五门中以推度作用、在六门中以彼所缘作用，必定唯缘色等六种小所缘而转起；即使以结生作用转起时，也以欲界的业、业相或趣相为所缘；在生命期中以有分作用、在终结时以死作用转起时，也以彼为所缘，因此名为小所缘。而八有因异熟心生，依此中所说之理，以彼所缘作用，以及结生、有分、死的作用，唯缘欲界法而转起。唯作意界在五门中缘色等而转起。喜俱行无因唯作意识界，在六门中缘现在、在意门中也缘过去与未来的欲界色等法，为诸漏尽者显现欣喜之相而转起，故名为小所缘。如是，当知此二十五种心生，决定唯是小所缘。

1421. Viññāṇañcāyatananevasaññānāsaññāyatanadhammā attano attano heṭṭhimaṃ samāpattiṃ ārabbha pavattanato mahaggatārammaṇā. Eva maggaphaladhammā nibbānārammaṇattā appamāṇārammaṇā.

1421. 识无边处与非想非非想处诸法，缘于各自之下层等至而生起，故为广大所缘。如是，道与果诸法以涅槃为所缘，故为无量所缘。

Kusalato [Pg.439] cattāro kiriyato cattāroti aṭṭha ñāṇavippayuttacittuppādā sekkhaputhujjanakhīṇāsavānaṃ asakkaccadānapaccavekkhaṇadhammasavanādīsu kāmāvacaradhamme ārabbha pavattikāle parittārammaṇā. Atipaguṇānaṃ paṭhamajjhānādīnaṃ paccavekkhaṇakāle mahaggatārammaṇā. Kasiṇanimittādipaññattipaccavekkhaṇakāle navattabbārammaṇā. Akusalato cattāro diṭṭhigatasampayuttacittuppādā pañcapaṇṇāsāya kāmāvacaradhammānaṃ ‘satto satto’ti parāmasanaassādanābhinandanakāle parittārammaṇā. Tenevākārena sattavīsati mahaggatadhamme ārabbha pavattikāle mahaggatārammaṇā. Paṇṇattidhamme ārabbha pavattanakāle siyā navattabbārammaṇā. Diṭṭhivippayuttānaṃ teyeva dhamme ārabbha kevalaṃ assādanābhinandanavasena, pavattiyaṃ paṭighasampayuttānaṃ domanassavasena, vicikicchāsampayuttacittuppādassa aniṭṭhaṅgatavasena, uddhaccasahagatassa vikkhepavasena avūpasamavasena ca pavattiyaṃ parittamahaggatanavattabbārammaṇatā veditabbā. Etesu pana ekadhammopi appamāṇe ārabbha pavattituṃ na sakkoti, tasmā na appamāṇārammaṇā.

善四、唯作四，此八种智不相应心生起，于有学、凡夫、漏尽者，在不恭敬布施、省察、闻法等时，缘欲界法而生起，则为小所缘。于省察极熟练之初禅等时，则为广大所缘。于省察遍处相等概念时，则为不可说所缘。不善四、见相应心生起，于五十五种欲界法作“有情、有情”而执取、品味、欢喜时，则为小所缘。以同样方式缘二十七种广大法而生起时，则为广大所缘。缘概念法而生起时，或为不可说所缘。对于见不相应心，仅以品味、欢喜的方式缘于彼等诸法而生起时；对于嗔相应心，以忧的方式；对于疑相应心生起，以犹豫不决的方式；对于与掉举俱行之心，以散乱及不寂静的方式生起时，当知其所缘为小、为广大、为不可说。然此等法中，无一能缘无量法而生起，故非无量所缘。

Kusalato cattāro kiriyato cattāroti aṭṭha ñāṇasampayuttacittuppādā sekkhaputhujjanakhīṇāsavānaṃ sakkaccadānapaccavekkhaṇadhammasavanādīsu yathāvuttappakāre dhamme ārabbha pavattikāle parittamahaggatanavattabbārammaṇā honti. Gotrabhukāle lokuttaradhamme paccavekkhaṇakāle ca nesaṃ appamāṇārammaṇatā veditabbā.

善四、唯作四，此八种智相应心生起，于有学、凡夫、漏尽者，在恭敬布施、省察、闻法等时，缘如前所述之各类法而生起时，则为小、广大、不可说所缘。于种姓时及省察出世间法时，当知其为无量所缘。

Yaṃ panetaṃ rūpāvacaracatutthajjhānaṃ taṃ sabbatthapādakacatutthaṃ ākāsakasiṇacatutthaṃ ālokakasiṇacatutthaṃ brahmavihāracatutthaṃ ānāpānacatutthaṃ iddhividhacatutthaṃ dibbasotacatutthaṃ cetopariyañāṇacatutthaṃ yathākammupagañāṇacatutthaṃ dibbacakkhuñāṇacatutthaṃ pubbenivāsañāṇacatutthaṃ anāgataṃsañāṇacatutthanti kusalatopi kiriyatopi dvādasavidhaṃ hoti.

又，此色界第四禅，即：一切处基础第四禅、虚空遍第四禅、光明遍第四禅、梵住第四禅、入出息第四禅、神变第四禅、天耳智第四禅、他心智第四禅、随业趣智第四禅、天眼智第四禅、宿住随念智第四禅、未来分智第四禅。如是，就善与唯作而言，有十二种。

Tattha ‘sabbatthapādakacatutthaṃ’ nāma aṭṭhasu kasiṇesu catutthajjhānaṃ. Tañhi vipassanāyapi pādakaṃ hoti, abhiññānampi, nirodhassāpi, vaṭṭassāpi pādakaṃ hotiyevāti sabbatthapādakanti vuttaṃ. ‘Ākāsakasiṇaālokakasiṇacatutthāni’ pana vipassanāyapi abhiññānampi vaṭṭassāpi pādakāni [Pg.440] honti, nirodhapādakāneva na honti. ‘Brahmavihāraānāpānacatutthāni’ vipassanāya ceva vaṭṭassa ca pādakāni honti, abhiññānaṃ pana nirodhassa ca pādakāni na honti. Tattha dasavidhampi kasiṇajjhānaṃ kasiṇapaṇṇattiṃ ārabbha pavattattā, brahmavihāracatutthaṃ sattapaṇṇattiṃ ārabbha pavattattā, ānāpānacatutthaṃ nimittaṃ ārabbha pavattattā parittādivasena navattabbadhammārammaṇato navattabbārammaṇaṃ nāma hoti.

其中，“一切处基础第四禅”是指八遍处中的第四禅。因为它既是观(vipassanā)的基础，也是诸神通的基础，还是灭尽定的基础，乃至是轮回的基础，所以被称为“一切处基础”。“虚空遍与光明遍第四禅”是观、诸神通和轮回的基础，但不是灭尽定的基础。“梵住与入出息第四禅”是观和轮回的基础，但不是诸神通和灭尽定的基础。于此，十种遍处禅依遍处概念而生起，梵住第四禅依有情概念而生起，入出息第四禅依相而生起；由于其所缘法不应以“有限”等方式言说，故称之为“不可言说所缘”。

‘Iddhividhacatutthaṃ’ parittamahaggatārammaṇaṃ hoti. Kathaṃ? Tañhi yadā kāyaṃ cittasannissitaṃ katvā adissamānena kāyena gantukāmo cittavasena kāyaṃ pariṇāmeti, mahaggatacitte samodahati, samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā rūpakāyārammaṇato parittārammaṇaṃ hoti. Yadā cittaṃ kāyasannissitaṃ katvā dissamānena kāyena gantukāmo kāyavasena cittaṃ pariṇāmeti, pādakajjhānacittaṃ rūpakāye samodahati, samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā mahaggatacittārammaṇato mahaggatārammaṇaṃ hoti.

“神变第四禅”具有有限所缘与广大所缘。如何？当行者欲以不可见身而行，使身体依附于心，以心力转变身体，将身体善安住、善提升于广大心中时，此时因以色身为所缘，故为有限所缘。当行者欲以可见身而行，使心依附于身体，以身力转变心，将基础禅心善安住、善提升于色身中时，此时因以广大心为所缘，故为广大所缘。

‘Dibbasotacatutthaṃ’ saddaṃ ārabbha pavattattā ekantaparittārammaṇameva. ‘Cetopariyañāṇacatutthaṃ’ parittamahaggataappamāṇārammaṇaṃ hoti. Kathaṃ? Tañhi paresaṃ kāmāvacaracittajānanakāle parittārammaṇaṃ hoti, rūpāvacarārūpāvacaracittajānanakāle mahaggatārammaṇaṃ, maggaphalajānanakāle appamāṇārammaṇaṃ hoti. Ettha ca puthujjano sotāpannassa cittaṃ na jānāti, sotāpanno vā sakadāgāmissāti evaṃ yāva arahato netabbaṃ. Arahā pana sabbesaṃ cittaṃ jānāti. Aññopi ca uparimo heṭṭhimassāti ayaṃ viseso veditabbo. ‘Yathākammupagañāṇacatutthaṃ’ kāmāvacarakammajānanakāle parittārammaṇaṃ hoti, rūpāvacarārūpāvacarakammajānanakāle mahaggatārammaṇaṃ.

“天耳第四禅”缘于声音而生起，故必定是有限所缘。“他心智第四禅”具有有限、广大、无量所缘。如何？此智在了知他人欲界心时，是有限所缘；在了知色界、无色界心时，是广大所缘；在了知道、果心时，是无量所缘。于此，凡夫不了知入流者的心，入流者不了知一来者的心，如是类推，直至阿罗汉。然而，阿罗汉能了知一切众生之心。此外，亦应了知此差别：上位者能了知下位者之心。“随业趣智第四禅”在了知欲界业时，是有限所缘；在了知色界、无色界业时，是广大所缘。

‘Dibbacakkhuñāṇacatutthaṃ’ rūpārammaṇattā ekantaparittārammaṇameva. ‘Pubbenivāsañāṇacatutthaṃ’ parittamahaggataappamāṇanavattabbārammaṇaṃ hoti. Kathaṃ? Tañhi kāmāvacarakkhandhānussaraṇakāle parittārammaṇaṃ hoti. Rūpāvacarārūpāvacarakkhandhānussaraṇakāle mahaggatārammaṇaṃ. Atīte attanā vā parehi vā bhāvitamaggaṃ sacchikataphalañca anussaraṇakāle appamāṇārammaṇaṃ. Atīte buddhā maggaṃ bhāvayiṃsu, phalaṃ sacchākaṃsu, nibbānadhātuyā parinibbāyiṃsūti [Pg.441] chinnavaṭumakānussaraṇavasena maggaphalanibbānapaccavekkhaṇatopi appamāṇārammaṇaṃ. Atīte ‘vipassī nāma bhagavā’ ahosi. Tassa ‘bandhumatī nāma nagaraṃ ahosi, bandhumā nāma rājā pitā, bandhumatī nāma mātā’tiādinā nayena nāmagottapathavīnimittādianussaraṇakāle navattabbārammaṇaṃ hoti.

“天眼智第四禅”因以色为所缘，故完全是有限所缘。“宿住随念智第四禅”则具有有限、广大、无量、不可言说这几种所缘。如何？当忆念欲界诸蕴时，是有限所缘；当忆念色界、无色界诸蕴时，是广大所缘；当忆念过去自己或他人所修习的道及所证得的果时，是无量所缘；当忆念过去诸佛修习道、证得果、于涅槃界般涅槃，如此以随念已断轮回者的方式，省察道、果、涅槃时，也是无量所缘。当忆念过去“曾有毗婆尸(Vipassī)世尊”，其“城名盘头摩提(Bandhumatī)，父王名盘头(Bandhumā)，母名盘头摩提”等，如此忆念名、姓、地域相状等时，是不可言说所缘。

‘Anāgataṃsañāṇacatutthe’pi eseva nayo. Tampi ayaṃ anāgate ‘kāmāvacare nibbattissatī’ti jānanakāle parittārammaṇaṃ hoti. ‘Rūpāvacare vā arūpāvacare vā nibbattissatī’ti jānanakāle mahaggatārammaṇaṃ. ‘Maggaṃ bhāvessati phalaṃ sacchikarissati’ ‘nibbānadhātuyā parinibbāyissatī’ti jānanakāle appamāṇārammaṇaṃ. Anāgate ‘‘metteyyo nāma bhagavā uppajjissati, subrahmā nāmassa brāhmaṇo pitā bhavissati, brahmavatī nāma brāhmaṇī mātā bhavissatī’’tiādinā nayena nāmagottajānanakāle navattabbārammaṇaṃ hoti.

“未来分智第四禅”也是同样的道理。当了知“（某人）将于未来生于欲界”时，是有限所缘；当了知“将生于色界或无色界”时，是广大所缘；当了知“将修习道、证得果”或“将于涅槃界般涅槃”时，是无量所缘。当以“未来将有弥勒(Metteyyo)世尊出世，其父为婆罗门，名善梵(Subrahmā)；其母为婆罗门女，名梵天女(Brahmavatī)”等方式了知名、姓时，是不可言说所缘。

Arūpāvacaracatutthaṃ pana āsavānaṃ khayacatutthañca pāḷiyaṃ āgataṭṭhāneyeva kathessāmi. Kiriyāhetukamanoviññāṇadhātu upekkhāsahagatā sabbesampi etesaṃ kusalākusalakiriyacittānaṃ purecārikā. Tassā tesu vuttanayeneva ārammaṇabhedo veditabbo. Pañcadvāre pana voṭṭhabbanavasena pavattiyaṃ ekantaparittārammaṇāva hoti. Rūpāvacaratikacatukkajjhānādīni parittādibhāvena navattabbadhammaṃ ārabbha pavattito navattabbārammaṇāni. Ettha hi rūpāvacarāni pathavīkasiṇādīsu pavattanti, ākāsānañcāyatanaṃ ugghāṭimākāse, ākiñcaññāyatanaṃ viññāṇāpagameti.

至于无色界第四禅与漏尽第四禅，我将于其在巴利圣典出现之处解说。舍俱行唯作无因意识界，为一切这些善、不善、唯作心之前导。其在这些心中的所缘差别，当如前述而知。然而，当其于五门中作为确定而生起时，则必为欲界所缘。色界三法、四法禅等，因缘取就欲界等而言不可言说之法而生起，故为不可言说所缘。于此，色界诸禅于地遍(pathavīkasiṇa)等概念中生起；空无边处禅于移除遍后所显露的虚空概念中生起；无所有处禅于空无边处识之无的“无有”概念中生起。

1429. Maggārammaṇattike ādimhi vuttā aṭṭha ñāṇasampayuttacittuppādā sekkhāsekkhānaṃ attanā paṭividdhamaggānaṃ paccavekkhaṇakāle maggārammaṇā, maggena pana asahajātattā na maggahetukā, attanā paṭividdhamaggaṃ garuṃ katvā paccavekkhaṇakāle ārammaṇādhipativasena maggādhipatino, aññadhammārammaṇakāle na vattabbā maggārammaṇātipi maggādhipatinotipi. Cattāro ariyamaggā maggasaṅkhātassa maggasampayuttassa vā hetuno atthitāya ekantato maggahetukāva. Vīriyaṃ pana vīmaṃsaṃ vā jeṭṭhakaṃ katvā maggabhāvanākāle [Pg.442] sahajātādhipatinā siyā maggādhipatino, chandacittānaṃ aññatarajeṭṭhakakāle siyā na vattabbā maggādhipatinoti.

1429. 于道所缘三法中，开头所说的八种智相应心生起，于有学(sekkhā)与无学(asekkhā)省察自己所证得之道时，为道所缘；然因不与道俱生，故非道因；于尊重自己所证得之道而省察时，依所缘增上之力，为道增上；于缘取道法之外的其他法时，则不可说是道所缘，亦不可说是道增上。四圣道，因有名为“道”或与道相应之因存在，故必是道因。然而，于以精进或慧为首而修习道时，依俱生增上，或为道增上；于以欲或心为首时，则或可不被称为道增上。

Dvādasavidhe rūpāvacaracatutthajjhāne sabbatthapādakacatutthādīni nava jhānāni neva maggārammaṇāni na maggahetukāni na maggādhipatīni. Cetopariyañāṇapubbenivāsañāṇaanāgataṃsañāṇacatutthāni pana ariyānaṃ maggacittajānanakāle maggārammaṇāni honti, maggena pana asahajātattā na maggahetukāni, maggaṃ garuṃ katvā appavattito na maggādhipatīni. Kasmā panetāni na maggaṃ garuṃ karontīti? Attano mahaggatatāya. Yathā hi rājānaṃ sabbo loko garuṃ karoti, mātāpitaro pana na karonti. Na hi te rājānaṃ disvā āsanā vuṭṭhahanti, na añjalikammādīni karonti, daharakāle voharitanayeneva voharanti. Evametānipi attano mahaggatatāya na maggaṃ garuṃ karonti.

在十二种色界第四禅中，遍处基础第四禅等九种禅，既非道所缘，非道因，亦非道增上。然而，他心智第四禅、宿住随念智第四禅、未来分智第四禅，当圣者了知道心时，是道所缘；但因不与道俱生，故非道因；因不尊重道而不生起，故非道增上。为何它们不尊重道？因其自身的广大性。譬如，全世界都尊重国王，其父母却不然。他们见到国王既不起座，亦不行合掌等礼，仍如其幼时一般称呼。同样，这些禅那也因自身的广大性而不尊重道。

Kiriyāhetukamanoviññāṇadhātupi ariyānaṃ maggapaccavekkhaṇakāle paccavekkhaṇapurecārikattā maggārammaṇā hoti, maggena asahajātattā pana na maggahetukā, maggaṃ garuṃ katvā appavattito na maggādhipati. Kasmā garuṃ na karotīti? Attano ahetukatāya hīnatāya jaḷatāya. Yathā hi rājānaṃ sabbo loko garuṃ karoti, attano parijanā pana khujjavāmanakaceṭakādayo attano aññāṇatāya paṇḍitamanussā viya nātigaruṃ karonti, evameva idampi cittaṃ attano ahetukatāya hīnatāya jaḷatāya maggaṃ garuṃ na karoti.

唯作无因意识界，在圣者省察道时，因作为省察的前导，故是道所缘；但因不与道俱生，故非道因；因不尊重道而不生起，故非道增上。为何不尊重道？因其自身的无因性、低劣性、迟钝性。譬如，全世界都尊重国王，其仆从如驼背者、侏儒、仆役等，却因自身的无知，不像智者那般极为尊重。同样，此心也因自身的无因性、低劣性、迟钝性而不尊重道。

Ñāṇavippayuttakusalādīni ñāṇābhāvena ceva lokiyadhammārammaṇatāya ca maggārammaṇādibhāvaṃ na labhanti, navattabbārammaṇāneva hontīti veditabbānīti.

应知，智不相应的善心等，因无智且缘于世间法，故不得道所缘等的状态，实不可称其为道所缘等。

1432. Atītārammaṇattike viññāṇañcāyatananevasaññānāsaññāyatanadhammā heṭṭhā atītasamāpattiṃ ārabbha pavattitā ekantena atītārammaṇāva.

1432. 在过去所缘三法中，识无边处与非想非非想处诸法，缘于下方的过去等至而生起，故完全是过去所缘。

1433. Niyogā anāgatārammaṇā natthīti niyamena pāṭiyekkaṃ cittaṃ anāgatārammaṇaṃ nāma natthi. Nanu ca anāgataṃsañāṇaṃ ekantena anāgatārammaṇaṃ, cetopariyañāṇampi anāgataṃ ārabbha pavattatīti? No [Pg.443] na pavattati. Pāṭiyekkaṃ pana etaṃ ekaṃ cittaṃ nāma natthi. Rūpāvacaracatutthajjhānena saṅgahitattā aññehi mahaggatacittehi missakaṃ hoti. Tena vuttaṃ ‘niyogā anāgatārammaṇā natthī’ti.

1433. “决然没有以未来为所缘者”，此句意为：决然没有一个单独名为“以未来为所缘”的心。问：未来知（anāgataṃsañāṇa）难道不是完全以未来为所缘，他心知（cetopariyañāṇa）难道不也是缘取未来而生起吗？答：不，并非不生起。然而，并没有一个名为此的单独的心，因为它被色界第四禅所摄，而与其他广大心混合。因此说：“决然没有以未来为所缘者”。

1434. Dvipañcaviññāṇāni, tisso manodhātuyo ca paccuppannesu rūpādīsu pavattito paccuppannārammaṇā nāma. Dasa cittuppādāti ettha aṭṭha tāva sahetukā devamanussānaṃ paṭisandhiggahaṇakāle kammaṃ vā kammanimittaṃ vā ārabbha pavattiyaṃ atītārammaṇā. Bhavaṅgacutikālesupi eseva nayo. Gatinimittaṃ pana ārabbha paṭisandhiggahaṇakāle tato paraṃ bhavaṅgakāle ca paccuppannārammaṇā. Tathā pañcadvāre tadārammaṇavasena pavattiyaṃ. Manodvāre pana atītānāgatapaccuppannārammaṇānaṃ javanānaṃ ārammaṇaṃ gahetvā pavattito atītānāgatapaccuppannārammaṇā. ‘Kusalavipākāhetukaupekkhāsahagatamanoviññāṇadhātuya’mpi eseva nayo. Kevalañhi sā manussesu jaccandhādīnaṃ paṭisandhi hoti. Pañcadvāre ca santīraṇavasenāpi paccuppannārammaṇā hotīti ayamettha viseso. ‘Somanassasahagatā’ pana pañcadvāre santīraṇavasena tadārammaṇavasena ca paccuppannārammaṇā hoti. Manodvāre tadārammaṇavasena sahetukavipākā viya atītānāgatapaccuppannārammaṇāti veditabbā.

1434. 双五识与三意界缘于现前的色等而生起，称为现在所缘。于“十心生起”中，首先，八种有因异熟心在天人结生时，以业或业相为所缘，是过去所缘。在有分与死时也是如此。但若以趣相为所缘结生时，以及此后的有分，则是现在所缘。同样，在五门中作为彼所缘生起时，也是现在所缘。而在意门中，由于缘取了速行之所缘而生起，而速行具有过去、未来或现在所缘，因此（彼所缘）也是过去、未来或现在所缘。‘善异熟无因舍俱意识界’也是如此。它只是在人类中为天生盲者等结生。在五门中作为推度生起时，也是现在所缘，这是它的特殊之处。‘喜俱’心在五门中作为推度以及彼所缘生起时，是现在所缘。应当知道，在意门中作为彼所缘生起时，如同有因异熟心一样，是过去、未来、现在所缘。

‘Akusalavipākāhetukamanoviññāṇadhātu’ pana kusalavipākāya upekkhāsahagatāhetukāya samānagatikā eva. Kevalañhi sā āpāyikānaṃ paṭisandhibhavaṅgacutivasena pavattatīti ayamettha viseso. ‘Kiriyāhetukamanoviññāṇadhātu’ somanassasahagatā khīṇāsavānaṃ pañcadvāre pahaṭṭhākāraṃ kurumānā paccuppannārammaṇā hoti. Manodvāre atītādibhede dhamme ārabbha hasituppādavasena pavattiyaṃ atītānāgatapaccuppannārammaṇā hoti.

又，“不善异熟无因意识界”与善异熟舍俱无因意识界同趣。其差别仅在于：它只为恶趣有情，作为结生、有分与死亡而转起。“喜俱唯作无因意识界”，当漏尽者于五门中显现微笑之相时，是现在所缘。于意门中，缘于过去等有差别的诸法，以生笑心的方式转起时，则是过去、未来、现在所缘。

Kāmāvacarakusalantiādīsu kusalato tāva cattāro ñāṇasampayuttacittuppādā. Sekkhaputhujjanānaṃ atītādibhedāni khandhadhātuāyatanāni sammasantānaṃ paccavekkhantānaṃ atītānāgatapaccuppannārammaṇā honti. Paṇṇattinibbānapaccavekkhaṇe navattabbārammaṇā. Ñāṇavippayuttesupi eseva nayo[Pg.444]. Kevalañhi tehi maggaphalanibbānapaccavekkhaṇā natthi. Ayamevettha viseso.

于“欲界善”等（诸心中），首先，就善心而言，有四种智相应心生起。当有学与凡夫思惟、省察有过去等差别的蕴、界、处时，彼等（心）是过去、未来、现在所缘。在省察概念与涅槃时，是不可说所缘。于智不相应（心）中，道理亦然。仅是彼等（心）没有对道、果、涅槃的省察，此即是此中之差别。

Akusalato cattāro diṭṭhisampayuttacittuppādā atītādibhedānaṃ khandhadhātuāyatanānaṃ assādanābhinandanaparāmāsakāle atītādiārammaṇā honti. Paṇṇattiṃ ārabbha assādentassa abhinandantassa ‘satto satto’ti parāmasitvā gaṇhantassa navattabbārammaṇā honti. Diṭṭhivippayuttesupi eseva nayo. Kevalañhi tehi parāmāsaggahaṇaṃ natthi. Dve paṭighasampayuttacittuppādā atītādibhede dhamme ārabbha domanassitānaṃ atītādiārammaṇā, paṇṇattiṃ ārabbha domanassitānaṃ navattabbārammaṇā. Vicikicchuddhaccasampayuttā tesu eva dhammesu aniṭṭhaṅgatabhāvena ceva uddhatabhāvena ca pavattiyaṃ atītānāgatapaccuppannanavattabbārammaṇā. Kiriyato aṭṭha sahetukacittuppādā kusalacittuppādagatikā eva. Kiriyāhetukamanoviññāṇadhātu upekkhāsahagatā pañcadvāre voṭṭhabbanavasena pavattiyaṃ paccuppannārammaṇāva. Manodvāre atītānāgatapaccuppannārammaṇānañceva paṇṇattinibbānārammaṇānañca javanānaṃ purecārikakāle atītānāgatapaccuppannanavattabbārammaṇā.

于不善法，四种见相应心生起，在对有过去等区别的蕴、界、处深生喜乐、欢喜与错误审察之际，以过去等为所缘。当缘于概念而深生喜乐、欢喜，以及错误审察并执取为“有情，有情”时，则以不可说为所缘。于见不相应心中也是此理，只是它们没有错误审察的执取。两种瞋相应心，当缘于有过去等区别的诸法而生起忧苦时，以过去等为所缘；当缘于概念而生起忧苦时，以不可说为所缘。疑相应与掉举相应心，当于彼等诸法中，以未得决断及掉举的状态转起时，以过去、未来、现在、不可说为所缘。于唯作法，八种有因心生起的过程与善心生起相同。舍俱行唯作无因意识界，在五门中以确定作用转起时，唯以现在为所缘。在意门中，作为缘于过去、未来、现在、概念和涅槃所缘的速行的前行时，以过去、未来、现在、不可说为所缘。

Yathāvuttappabhede rūpāvacarajjhāne sabbatthapādakacatutthaṃ ākāsakasiṇacatutthaṃ ālokakasiṇacatutthaṃ brahmavihāracatutthaṃ ānāpānacatutthanti imāni pañca navattabbārammaṇāneva. ‘Iddhividhacatutthaṃ’ kāyavasena cittaṃ pariṇāmentassa atītapādakajjhānacittaṃ ārabbha pavattanato atītārammaṇaṃ. Mahādhātunidhāne mahākassapattherādīnaṃ viya anāgataṃ adhiṭṭhahantānaṃ anāgatārammaṇaṃ hoti. Mahākassapatthero kira mahādhātunidhānaṃ karonto anāgate aṭṭhārasavassādhikāni dve vassasatāni ime gandhā mā sussiṃsu, pupphāni mā milāyiṃsu, dīpā mā nibbāyiṃsūti adhiṭṭhahi. Sabbaṃ tatheva ahosi. Assaguttatthero vattaniyasenāsane bhikkhusaṅghaṃ sukkhabhattaṃ bhuñjamānaṃ disvā ‘udakasoṇḍi divase divase, purebhattaṃ dadhirasā hotū’ti adhiṭṭhahi. Purebhattaṃ gahitaṃ dadhirasaṃ hoti pacchābhatte pākatikameva. Kāyaṃ pana cittasannissitaṃ katvā adissamānena kāyena gamanakāle, aññassa vā pāṭihāriyassa [Pg.445] karaṇakāle, kāyaṃ ārabbha pavattattā paccuppannārammaṇaṃ hoti.

于如前所述种类的色界禅中，遍处为足处第四禅、虚空遍第四禅、光明遍第四禅、梵住第四禅、安那般那第四禅，此五种唯是不可说所缘。“神通变异第四禅”，于以身令心转向者，因缘于过去为足处之禅心而生起，故为过去所缘。如于大舍利供奉时，大迦叶(Mahākassapa)长老等人决意未来事，即为未来所缘。据说，大迦叶长老行大舍利供奉时曾决意：“于未来二百又十八年间，愿此等香不干、花不萎、灯不灭。”一切皆如其所愿。马护(Assagutta)长老见比丘僧伽于瓦塔尼亚(Vattaniya)住处食干饭，便决意：“愿此水池日日于午前时分，水成凝乳之味。”午前所取之水即有凝乳之味，午后则恢复如常。又，于令身依附于心，以不可见之身行走时，或行其他神变时，因缘于身而生起，故为现在所缘。

‘Dibbasotacatutthaṃ’ vijjamānasaddameva ārabbha pavattito paccuppannārammaṇaṃ hoti. Cetopariyañāṇacatutthaṃ atīte sattadivasabbhantare anāgate sattadivasabbhantare paresaṃ cittaṃ jānantassa atītārammaṇaṃ anāgatārammaṇañca hoti. Sattadivasātikkame pana taṃ jānituṃ na sakkoti. Atītānāgataṃsañāṇānañhi esa visayo. Na etassa paccuppannajānanakāle pana paccuppannārammaṇaṃ hoti.

“天耳第四禅”，因唯缘于存在之声而生起，故为现在所缘。“他心智第四禅”，于了知他人过去七日内及未来七日内之心时，为过去所缘与未来所缘。然若超过七日，则不能了知，此实为过去未来分智之境，非此（他心智）之境。又，当了知现在之心时，即为现在所缘。

Paccuppannañca nāmetaṃ tividhaṃ – khaṇapaccuppannaṃ santatipaccuppannaṃ addhāpaccuppannañca. Tattha uppādaṭṭhitibhaṅgappattaṃ ‘khaṇapaccuppannaṃ’. Ekadvisantativārapariyāpannaṃ ‘santatipaccuppannaṃ’. Tattha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na tāva ārammaṇaṃ pākaṭaṃ hoti; yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvisantativārā veditabbā. Ālokaṭṭhāne vicaritvā ovarakaṃ paviṭṭhassāpi na tāva sahasā rūpaṃ pākaṭaṃ hoti; yāva taṃ pākaṭaṃ hoti, etthantare ekadvisantativārā veditabbā. Dūre ṭhatvā pana rajakānaṃ hatthavikāraṃ ghaṇḍibherīādiākoṭanavikārañca disvāpi na tāva saddaṃ suṇāti; yāva pana taṃ suṇāti, etasmimpi antare ekadvisantativārā veditabbā. Evaṃ tāva majjhimabhāṇakā. Saṃyuttabhāṇakā pana ‘rūpasantati arūpasantatī’ti dve santatiyo vatvā, ‘udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati, addhānato āgatassa yāva kāye usumabhāvo na vūpasammati, ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati, antogabbhe kammaṭṭhānaṃ manasikaritvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati, ayaṃ rūpasantati nāma; dve tayo javanavārā arūpasantati nāmā’ti vatvā ‘tadubhayampi santatipaccuppannaṃ nāmā’ti vadanti.

所谓现在(paccuppanna)有三种：刹那现在、相续现在与时分现在。其中，已达生、住、灭者为“刹那现在”。摄于一或二相续转(santativāra)者为“相续现在”。于此，从黑暗处坐后前往光明处者，其所缘尚未显现；直到它显现为止，这之间当知为一或二相续转。在光明处走动后进入内室者，其色法也不会立刻显现；直到它显现为止，这之间当知为一或二相续转。又如，站在远处看见洗衣人的手部动作及敲击钟、大鼓等的动作，但声音尚未听到；直到听到为止，这之间也当知为一或二相续转。以上是中部诵者(majjhimabhāṇakā)的说法。而相应诵者(saṃyuttabhāṇakā)则说有色相续(rūpasantati)和无色相续(arūpasantati)两种相续，他们说：“涉水而过者，直到岸上踩出的水迹尚未澄清；远行而来者，直到身上的热气未消；从日晒处进入内室者，直到黑暗感未除；在内室中作意业处(kammaṭṭhāna)后，于白日开窗向外看者，直到眼睛的颤动未息，这称为色相续；两三个速行(javana)转称为无色相续。”他们说：“这两者都称为相续现在。”

Ekabhavaparicchinnaṃ pana addhāpaccuppannaṃ nāma. Yaṃ sandhāya bhaddekarattasutte ‘‘yo cāvuso, mano ye ca dhammā ubhayametaṃ paccuppannaṃ. Tasmiṃ ce paccuppanne chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, chandarāgapaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīratī’’ti (ma. ni. 3.284) vuttaṃ. Santatipaccuppannañcettha aṭṭhakathāsu āgataṃ. Addhāpaccuppannaṃ sutte.

再者，由一有（ekabhava）所限定者，名为时分现在（addhāpaccuppanna）。就此，在《贤善一夜经》（Bhaddekaratta Sutta）中说：“贤友（āvuso），意与法，此二者皆是现在（paccuppanna）。若识于此现在被欲贪（chandarāga）所缚，因识为欲贪所缚，故乐于彼；因乐于彼，故于现在诸法中被牵引。”此中，相续现在出于义注（aṭṭhakathā），时分现在出于经。

Tattha [Pg.446] keci ‘khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotī’ti vadanti. Kiṃkāraṇā? Yasmā iddhimassa ca parassa ca ekakkhaṇe cittaṃ uppajjatīti. Idañca nesaṃ opammaṃ – yathā ākāse khitte pupphamuṭṭhimhi avassaṃ ekaṃ pupphaṃ ekassa vaṇṭaṃ paṭivijjhati vaṇṭena vaṇṭaṃ paṭivijjhati, evaṃ parassa cittaṃ jānissāmīti rāsivasena mahājanassa citte āvajjite avassaṃ ekassa cittaṃ ekena cittena uppādakkhaṇe vā ṭhitikkhaṇe vā bhaṅgakkhaṇe vā paṭivijjhatīti. Taṃ pana vassasatampi vassasahassampi āvajjanto yena cittena āvajjeti, yena ca jānāti tesaṃ dvinnaṃ sahaṭṭhānābhāvato āvajjanajavanānañca aniṭṭhe ṭhāne nānārammaṇabhāvappattidosato ayuttanti aṭṭhakathāsu paṭikkhittaṃ. Santatipaccuppannaṃ pana addhāpaccuppannañca ārammaṇaṃ hotīti veditabbaṃ.

在此，有些人说：“刹那现在心是他心智（cetopariyañāṇa）的所缘。”原因为何？因为具神通者之心与他人之心于同一刹那生起。他们有个譬喻：如同向空中抛撒一把花时，必定有一朵花的花梗会刺入另一花的花梗；同样，当欲知他心者以总括方式作意大众之心时，必定能以一心，在生时、住时或灭时的某一刹那，洞察到另一人的心。然而，即使花费一百年甚至一千年去作意，由于能作意之心与能知之心两者不可能同时存在，并且由于在不适宜之处，转向（āvajjana）与速行（javana）会陷入所缘各异的过失，因此这种说法是不合理的，已被义注所驳斥。应当知道，相续现在与时分现在才是（他心智的）所缘。

Tattha yaṃ vattamānajavanavīthito atītānāgatavasena dvitijavanavīthiparimāṇakāle parassa cittaṃ, taṃ sabbampi santatipaccuppannaṃ nāma. Addhāpaccuppannaṃ pana javanavārena dīpetabbanti yaṃ aṭṭhakathāyaṃ vuttaṃ taṃ suvuttaṃ. Tatrāyaṃ dīpanā – iddhimā parassa cittaṃ jānitukāmo āvajjeti. Āvajjanaṃ khaṇapaccuppannaṃ ārammaṇaṃ katvā teneva saha nirujjhati. Tato cattāri pañca javanāni yesaṃ pacchimaṃ iddhicittaṃ, sesāni kāmāvacarāni. Tesaṃ sabbesampi tadeva niruddhaṃ cittamārammaṇaṃ hoti. Na ca tāni nānārammaṇāni honti. Addhāpaccuppannavasena paccuppannārammaṇattā ekārammaṇāni. Ekārammaṇattepi ca iddhicittameva parassa cittaṃ pajānāti, na itarāni; yathā cakkhudvāre cakkhuviññāṇameva rūpaṃ passati, na itarānīti. Iti idaṃ santatipaccuppannassa ceva addhāpaccuppannassa ca vasena paccuppannārammaṇaṃ hoti. Yasmā vā santatipaccuppannampi addhāpaccuppanneyeva patati, tasmā addhāpaccuppannavasenetaṃ paccuppannārammaṇanti veditabbaṃ.

于此，从现行的速行心路，通过过去与未来的方式，在相当于两或三速行心路量的时间内所存在的他人之心，这一切都名为相续现在（santatipaccuppanna）。至于时分现在（addhāpaccuppanna），义注（aṭṭhakathā）所说“应以速行轮（javanavāra）来阐明”，是为善说。对此解释如下：具神通者欲知他心时，即作意。作意以刹那现在（khaṇapaccuppanna）心为所缘，并与彼同时息灭。其后生起四或五个速行心，其中最后一个是神通心（iddhicitta），其余的是欲界心（kāmāvacara）。所有这些速行心都以彼已息灭之心为所缘，它们并非有不同的所缘。因为以时分现在的方式缘于现在所缘，故为同一所缘。即使是同一所缘，也唯有神通心能了知他心，其余则不能；犹如在眼门，唯有眼识能见色，其余则不能。如是，此（神通心）以相续现在与时分现在的方式而缘于现在所缘。或者，因为相续现在亦归入时分现在，所以应知此（神通心）是以时分现在的方式而缘于现在所缘。

‘Pubbenivāsañāṇacatutthaṃ’ nāmagottānussaraṇe nibbānanimittapaccavekkhaṇe ca navattabbārammaṇaṃ, sesakāle atītārammaṇameva. Yathākammupagañāṇacatutthampi atītārammaṇameva. Tattha kiñcāpi pubbenivāsacetopariyañāṇānipi atītārammaṇāni honti, atha kho tesaṃ pubbenivāsañāṇassa atītakkhandhā khandhapaṭibaddhañca kiñci anārammaṇaṃ nāma natthi. Tañhi atītakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇasamagatikaṃ hoti. Cetopariyañāṇassa ca sattadivasabbhantarātītaṃ cittameva ārammaṇaṃ. Tañhi aññaṃ [Pg.447] khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti, maggasampayuttacittārammaṇattā pana pariyāyato maggārammaṇanti vuttaṃ. Yathākammupagañāṇassa ca atītacetanāmattamevārammaṇanti. Ayaṃ viseso veditabbo. Ayamettha aṭṭhakathānayo. Yasmā pana ‘‘kusalā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammupagañāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.404) paṭṭhāne vuttaṃ, tasmā cattāropi khandhā cetopariyañāṇayathākammupagañāṇānaṃ ārammaṇaṃ honti. Tatrāpi yathākammupagañāṇassa kusalākusalā evāti.

宿住随念智第四禅，在随念名姓及省察涅槃所缘、遍相等所缘时，其所缘为不可说；其余时间则唯以过去为所缘。如业随趣智第四禅亦唯以过去为所缘。于此，宿住智与他心智虽亦以过去为所缘，然而对宿住智而言，过去的诸蕴及与蕴相关者，无有任何名为非其所缘。因为该智于过去诸蕴及与蕴相关的诸法中，与一切知智的作用相似。而他心智则唯以七日之内的过去心为所缘。该智实不知其他蕴或与蕴相关之事，然因其以与道相应之心为所缘，故方便说为“道所缘”。如业随趣智则唯以过去思为所缘。此差别当知。此是义注之理路。然而，因《发趣》中说：“诸善蕴以所缘缘为缘，为神通智、他心智、宿住随念智、如业随趣智、未来智之缘。”故四蕴亦为他心智与如业随趣智之所缘。其中，如业随趣智则唯以善与不善蕴为所缘。

‘Dibbacakkhuñāṇacatutthaṃ’ vijjamānavaṇṇārammaṇattā paccuppannārammaṇameva. Anāgataṃsañāṇacatutthaṃ anāgatārammaṇameva. Tañhi anāgatakkhandhakhandhapaṭibaddhesu dhammesu pubbenivāsañāṇaṃ viya sabbaññutaññāṇasamagatikaṃ hoti. Tattha kiñcāpi cetopariyañāṇampi anāgatārammaṇaṃ hoti, taṃ pana sattadivasabbhantare uppajjanakacittameva ārammaṇaṃ karoti. Idaṃ anāgate kappasatasahasse uppajjanakacittampi khandhepi khandhapaṭibaddhampi. Rūpāvacaratikacatukkajjhānādīni atītānāgatapaccuppannesu ekadhammampi ārabbha appavattito ekantanavattabbārammaṇānevāti veditabbāni.

“天眼智第四禅”(Dibbacakkhuñāṇacatutthaṃ)因有显现之色为所缘，故唯以现在为所缘。“未来智第四禅”(Anāgataṃsañāṇacatutthaṃ)唯以未来为所缘。此智于未来诸蕴及与蕴相关之法中，如宿住随念智一般，与一切知智有相同的行相。于此，他心智虽亦以未来为所缘，然其唯以七日之内将生之心为所缘。此未来智则能缘取未来十万劫中将生之心、诸蕴以及与蕴相关者。色界三法门与四法门的禅那等，由于不缘过去、未来、现在任何一法而生起，故当知其唯是决定不可说所缘。

1435. Ajjhattattike anindriyabaddharūpañca nibbānañca bahiddhāti idaṃ yathā indriyabaddhaṃ parapuggalasantāne bahiddhāti vuccamānampi tassa attano santānapariyāpannattā niyakajjhattaṃ hoti, evaṃ na kenaci pariyāyena ajjhattaṃ hotīti niyakajjhattapariyāyassa abhāvena bahiddhāti vuttaṃ, na niyakajjhattamattassa asambhavato. Niyakajjhattamattassa pana asambhavamattaṃ sandhāya ajjhattārammaṇattike bahiddhārammaṇatā vuttā. Ajjhattadhammāpagamamattatova ākiñcaññāyatanārammaṇassa ajjhattabhāvampi bahiddhābhāvampi ajjhattabahiddhābhāvampi ananujānitvā ākiñcaññāyatanaṃ na vattabbaṃ ajjhattārammaṇantipītiādi vuttaṃ.

1435. 于内三法聚中，非根所系色与涅槃为外法。此如：根所系色于其他补特伽罗(parapuggala)之相续中，虽被称为外法，然因其包含于自身相续中，故为自身之内法。同样地，（非根所系色与涅槃）不以任何方式成为内法，故因无成为自身内法之理路，而被说为外法，并非因其作为自身内法纯属不成立。然而，正是针对其作为自身内法纯属不成立这一点，在内所缘三法聚中，才说为外所缘性。仅因其脱离内法，故对无所有处之所缘，不认可其为内、为外、或为内外，而说：“无所有处不应说是内所缘”等。

Tattha na kevalaṃ tadeva navattabbārammaṇaṃ, tassa pana āvajjanampi, upacāracittānipi, tassārammaṇassa paccavekkhaṇacittānipi, tasseva assādanādivasena pavattāni akusalacittānipi navattabbārammaṇānevāti. Tāni [Pg.448] pana tasmiṃ vutte vuttāneva hontīti visuṃ na vuttāni. Kathaṃ vuttāneva hontīti? Etañhi ākiñcaññāyatanaṃ, yañca tassa purecārikaṃ āvajjanaupacārādivasena pavattaṃ, tena saha ekārammaṇaṃ bhaveyya. Taṃ sabbaṃ atītārammaṇattike ‘kāmāvacarakusalaṃ, akusalaṃ, kiriyato nava cittuppādā, rūpāvacaracatutthajjhāna’nti evaṃ vuttānaṃ etesaṃ cittuppādānaṃ ‘siyā na vattabbā atītārammaṇātipī’tiādinā nayena navattabbārammaṇabhāvassa anuññātattā, ākiñcaññāyatanassa ca ‘ākiñcaññāyatanaṃ, cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni, ime dhammā na vattabbā atītārammaṇātipī’ti evaṃ ekantena navattabbārammaṇattavacanato navattabbārammaṇanti vuttaṃ. Idāni taṃ ajjhattārammaṇattike ekampi vuccamānaṃ yasmā heṭṭhā tena saha ekārammaṇabhāvampi sandhāya kāmāvacarakusalādīnaṃ navattabbārammaṇatā vuttā, tasmā idhāpi tesaṃ navattabbārammaṇabhāvaṃ dīpeti. Ko hi tena saha ekārammaṇānaṃ navattabbārammaṇabhāve antarāyoti? Evaṃ tasmiṃ vutte ‘vuttāneva hontī’ti veditabbāni. Sesamettha ajjhattārammaṇattike pāḷito uttānameva.

于此，不仅彼无所有处是不可说所缘，其转向心、近行心、对此所缘的省察心，以及缘于此所缘而因喜爱等生起的诸不善心，也都是不可说所缘。然则，当说到彼（无所有处）时，此等（心）亦已被说，故不另说。如何为“亦已被说”？即此无所有处，以及作为其前行、以转向及近行等方式生起之心，应与彼有同一所缘。此等一切，由于在“过去所缘三法”（atītārammaṇattika）中，对于如是所说之“欲界善、不善、九唯作心生，色界第四禅”等心生，已通过“或为不可说过去所缘等”之方式，准许其为不可说所缘；且对于无所有处，亦以“无所有处、四出世间道、四沙门果，此等诸法不可说为过去所缘等”之方式，决然说明其为不可说所缘，故说为“不可说所缘”。如今，在“内所缘三法”（ajjhattārammaṇattika）中，虽仅说及彼一者，然因下方已联系其同一所缘之状态，而宣说了欲界善等之不可说所缘性，故于此亦显示彼等之不可说所缘的状态。于彼等与彼有同一所缘者，于其为不可说所缘一事，复有何障碍？如是，当说到彼时，当知（其他心）“亦已被说”。于此“内所缘三法”中，其余由圣典原文即已明了。

Ārammaṇavibhāge pana viññāṇañcāyatanaṃ nevasaññānāsaññāyatananti imesaṃ tāva kusalavipākakiriyavasena channaṃ cittuppādānaṃ attano santānasambandhaṃ heṭṭhimasamāpattiṃ ārabbha pavattito ajjhattārammaṇatā veditabbā. Ettha ca kiriyaākāsānañcāyatanaṃ kiriyaviññāṇañcāyatanasseva ārammaṇaṃ hoti, na itarassa. Kasmā? Ākāsānañcāyatanakiriyasamaṅgino kusalassa vā vipākassa vā viññāṇañcāyatanassa abhāvato. Kusalaṃ pana kusalavipākakiriyānaṃ tiṇṇampi ārammaṇaṃ hoti. Kasmā? Ākāsānañcāyatanakusalaṃ nibbattetvā ṭhitassa tato uddhaṃ tividhassapi viññāṇañcāyatanassa uppattisambhavato. Vipākaṃ pana na kassaci ārammaṇaṃ hoti. Kasmā? Vipākato vuṭṭhahitvā cittassa abhinīhārāsambhavato. Nevasaññānāsaññāyatanassa ārammaṇakaraṇepi eseva nayo. Rūpāvacarattikacatukkajjhānādīnaṃ sabbesampi niyakajjhattato bahiddhābhāvena bahiddhābhūtāni pathavīkasiṇādīni ārabbha pavattito bahiddhārammaṇatā veditabbā.

再者，于所缘的分别中，应知：识无边处(viññāṇañcāyatana)与非想非非想处(nevasaññānāsaññāyatana)，此二者依善、异熟、唯作分为六种心生起，因缘取自身相续中的下等至而转起，故是内所缘。于此，唯作空无边处(kiriyaākāsānañcāyatana)仅是唯作识无边处(kiriyaviññāṇañcāyatana)的所缘，而非其他。为何？因为对于具足唯作空无边处者，其相续中不存在善或异熟的识无边处。而善空无边处，则为善、异熟、唯作这三种识无边处的所缘。为何？因为在生起空无边处善而住立后，于其之上，三类识无边处皆有可能生起。而异熟空无边处，则不成为任何识无边处的所缘。为何？因为从异熟禅出定后，心无法被引导以发起（更高禅定）。在以非想非非想处为所缘时，方法亦同。至于所有色界禅那等，因其缘取地遍(pathavīkasiṇa)等外在事物而转起，故应知是外所缘。

Sabbeva kāmāvacarā kusalākusalābyākatā dhammā, rūpāvacaraṃ catutthaṃ jhānanti ettha kusalato tāva cattāro ñāṇasampayuttacittuppādā attano [Pg.449] khandhādīni paccavekkhantassa ajjhattārammaṇā. Paresaṃ khandhādipaccavekkhaṇe paṇṇattinibbānapaccavekkhaṇe ca bahiddhārammaṇā. Tadubhayavasena ajjhattabahiddhārammaṇā. Ñāṇavippayuttesupi eseva nayo. Kevalañhi tesaṃ nibbānapaccavekkhaṇaṃ natthi. Akusalato cattāro diṭṭhisampayuttacittuppādā attano khandhādīnaṃ assādanābhinandanaparāmāsagahaṇakāle ajjhattārammaṇā, parassa khandhādīsu ceva anindriyabaddharūpakasiṇādīsu ca tatheva pavattikāle bahiddhārammaṇā, tadubhayavasena ajjhattabahiddhārammaṇā. Diṭṭhivippayuttesupi eseva nayo. Kevalañhi tesaṃ parāmāsagahaṇaṃ natthi. Dvepi paṭighasampayuttā attano khandhādīsu domanassitassa ajjhattārammaṇā, parassa khandhādīsu ceva anindriyabaddharūpapaṇṇattīsu ca bahiddhārammaṇā, tadubhayavasena ajjhattabahiddhārammaṇā. Vicikicchuddhaccasampayuttānampi vuttapakāresu dhammesu vicikicchanaphandanabhāvavasena pavattiyaṃ ajjhattādiārammaṇatā veditabbā.

于此，首先，关于善法：四种智相应心生起时，若省察自己的诸蕴等，则为内所缘。若省察他人的诸蕴等、概念与涅槃，则为外所缘。依此二者，则为内外所缘。于智不相应心中，方法亦同，唯其不省察涅槃。其次，关于不善法：四种见相应心生起时，在对自己的诸蕴等进行品味、喜爱、执取之时，则为内所缘；若同样地于他人的诸蕴等，以及于无根所依色、遍处等生起时，则为外所缘；依此二者，则为内外所缘。于见不相应心中，方法亦同，唯无谬执。两种瞋相应心，于自己的诸蕴等而生忧时，则为内所缘；于他人的诸蕴等，以及于无根所依色之概念，则为外所缘；依此二者，则为内外所缘。对于疑相应心与掉举相应心，当它们依于疑惑与动摇的状态，于已说各类法中生起时，应知其具有内所缘等性。

Dvipañcaviññāṇāni, tisso ca manodhātuyoti, ime terasa cittuppādā attano rūpādīni ārabbha pavattiyaṃ ajjhattārammaṇā, parassa rūpādīsu pavattā bahiddhārammaṇā, tadubhayavasena ajjhattabahiddhārammaṇā. Somanassasahagataahetukavipākamanoviññāṇadhātu pañcadvāre santīraṇatadārammaṇavasena attano pañca rūpādidhamme, manodvāre tadārammaṇavaseneva aññepi ajjhattike kāmāvacaradhamme ārabbha pavattiyaṃ ajjhattārammaṇā, paresaṃ dhammesu pavattamānā bahiddhārammaṇā, ubhayavasena ajjhattabahiddhārammaṇā. Upekkhāsahagatavipākāhetukamanoviññāṇadhātudvayepi eseva nayo. Kevalaṃ panetā sugatiyaṃ duggatiyañca paṭisandhibhavaṅgacutivasenāpi ajjhattādibhedesu kammādīsu pavattanti.

二五识与三意界，此十三个心生起时，若缘自身的色等，则为内所缘；若缘他人的色等而转起，则为外所缘；若缘取此二者，则为内外所缘。喜俱无因异熟意界，于五门以推度、彼所缘的功能，缘自身的五种色等法；于意门则仅以彼所缘的功能，缘其他内在的欲界法。如此转起时为内所缘；若缘他人的法而转起，则为外所缘；若缘取此二者，则为内外所缘。二舍俱异熟无因意界，其理亦然。再者，此二者亦于善趣及恶趣中，以结生、有分、死的功能，于内等有别的业、业相、趣相所缘中转起。

Aṭṭha mahāvipākacittānipi tāsaṃyeva dvinnaṃ samānagatikāni. Kevalaṃ panetāni santīraṇavasena na pavattanti. Paṭisandhibhavaṅgacutivaseneva etāni sugatiyaṃyeva pavattanti. Somanassasahagatāhetukakiriyā pañcadvāre attano rūpādīni ārabbha pahaṭṭhākārakaraṇavasena pavattiyaṃ ajjhattārammaṇā, parassa rūpādīsu pavattā bahiddhārammaṇā. Manodvāre tathāgatassa jotipālamāṇavamaghadevarājakaṇhatāpasādikālesu attanā katakiriyaṃ paccavekkhantassa hasituppādavasena pavattā ajjhattārammaṇā[Pg.450].

八大异熟心亦与彼二舍俱推度心的情况相同。不过，此等心不以推度的功能转起，仅以结生、有分、死的功能于善趣中转起。喜俱无因唯作心，于五门，若缘自身的色等，以作出欢喜之相的方式转起，则为内所缘；若缘他人的色等而转起，则为外所缘。于意门，当如来回顾其于光护(Jotipāla)童子、摩伽提婆(Maghadeva)王、黑(Kaṇha)苦行者等时期所行之事，以生笑心的方式转起时，则为内所缘。

Mallikāya deviyā santatimahāmattassa sumanamālākārassāti evamādīnaṃ kiriyākaraṇaṃ ārabbha pavattikāle bahiddhārammaṇā. Ubhayavasena ajjhattabahiddhārammaṇā. Upekkhāsahagatakiriyāhetukamanoviññāṇadhātu pañcadvāre voṭṭhabbanavasena manodvāre ca āvajjanavasena pavattiyaṃ ajjhattādiārammaṇā. Aṭṭha mahākiriyā kusalacittagatikā eva. Kevalañhi tā khīṇāsavānaṃ uppajjanti, kusalāni sekkhaputhujjanānanti ettakamevettha nānākaraṇaṃ.

缘于茉莉夫人、善提大臣、须摩那花匠等诸人所作之事而生起时，是外所缘。舍俱唯作无因意界，于五门中以确定方式、于意门中以转向方式生起时，有内等所缘。八大唯作心，其生起方式实与善心相同。只是，彼等唯生起于漏尽者，而善心则生起于有学与凡夫，在此二种心中，仅有此许差别。

Vuttappakāre rūpāvacaracatutthajjhāne sabbatthapādakacatutthādīni pañca jhānāni imasmiṃ tike okāsaṃ labhanti. Etāni hi kasiṇapaṇṇattinimittārammaṇattā bahiddhārammaṇāni.

于如前所说种类的色界第四禅中，作为神通基础的第四禅等五种禅那，于此三法中获得机会。盖此等禅心，因有遍处概念、安般那相等为所缘故，是外所缘。

‘Iddhividhacatutthaṃ’ kāyavasena cittaṃ, cittavasena vā kāyaṃ pariṇāmanakāle attano kumārakavaṇṇādinimmānakāle ca sakāyacittānaṃ ārammaṇakaraṇato ajjhattārammaṇaṃ, bahiddhā hatthiassādidassanakāle bahiddhārammaṇaṃ, kālena ajjhattaṃ kālena bahiddhā, pavattiyaṃ ajjhattabahiddhārammaṇaṃ.

神变第四禅：于以身转变心，或以心转变身时，及于化作自身为童子相等形貌时，因取自己的身心为所缘，故是内所缘；于外示现象、马等时，是外所缘；有时于内，有时于外，于其生起时，是内外所缘。

‘Dibbasotacatutthaṃ’ attano kucchisaddasavanakāle ajjhattārammaṇaṃ, paresaṃ saddasavanakāle bahiddhārammaṇaṃ, ubhayavasena ajjhattabahiddhārammaṇaṃ. ‘Cetopariyañāṇacatutthaṃ’ paresaṃ cittārammaṇato bahiddhārammaṇameva. Attano cittajānane pana tena payojanaṃ natthi. ‘Pubbenivāsacatutthaṃ’ attano khandhānussaraṇakāle ajjhattārammaṇaṃ, parassa khandhe, anidriyabaddharūpaṃ, tisso ca paṇṇattiyo anussaraṇato bahiddhārammaṇaṃ, ubhayavasena ajjhattabahiddhārammaṇaṃ.

天耳第四禅：于听闻自己腹中声音时，是内所缘；于听闻他人声音时，是外所缘；依二者，是内外所缘。他心智第四禅：因有他人之心为所缘，故唯是外所缘。然于了知自心，彼他心智则无用。宿住随念第四禅：于随念自己诸蕴时，是内所缘；因随念他人诸蕴、非根所系色及三种概念，故是外所缘；依二者，是内外所缘。

‘Dibbacakkhucatutthaṃ’ attano kucchigatādirūpadassanakāle ajjhattārammaṇaṃ, avasesarūpadassanakāle bahiddhārammaṇaṃ, ubhayavasena ajjhattabahiddhārammaṇaṃ. ‘Anāgataṃsañāṇacatutthaṃ’ attano anāgatakkhandhānussaraṇakāle ajjhattārammaṇaṃ, parassa anāgatakkhandhānaṃ vā anindriyabaddhassa vā rūpassa anussaraṇakāle bahiddhārammaṇaṃ, ubhayavasena ajjhattabahiddhārammaṇaṃ. Ākiñcaññāyatanassa navattabbārammaṇatāya kāraṇaṃ heṭṭhā vuttameva.

“天眼第四”：于见自身腹内等色时，是内所缘；于见其余色时，是外所缘；依于二者，是内外所缘。“未来分智第四”：于忆念自身未来诸蕴时，是内所缘；于忆念他人未来诸蕴或非根所系色时，是外所缘；依于二者，是内外所缘。无所有处(Ākiñcaññāyatana)之所以是不可说所缘，其原因已于前面说过。

Dukaatthuddhāravaṇṇanā

二法摄义释义

1441. Hetugocchakaniddese [Pg.451] tayo kusalahetūtiādinā nayena hetū dassetvā puna teyeva uppattiṭṭhānato dassetuṃ catūsu bhūmīsu kusalesu uppajjantītiādi vuttaṃ. Iminā upāyena sesagocchakesupi desanānayo veditabbo.

1441. 在《因组的解释》中，以“三善因”等方式开示诸因后，为了再从生起之处开示该些因，故说了“它们于四地善心中生起”等。应以此方法了知其余诸组的开示之法。

1473. Yattha dve tayo āsavā ekato uppajjantīti ettha tividhena āsavānaṃ ekato uppatti veditabbā. Tattha catūsu diṭṭhivippayuttesu avijjāsavena, diṭṭhisampayuttesu diṭṭhāsavaavijjāsavehi saddhinti kāmāsavo duvidhena ekato uppajjati. Bhavāsavo catūsu diṭṭhivippayuttesu avijjāsavena saddhinti ekadhāva ekato uppajjati. Yathā cettha evaṃ yattha dve tīṇi saṃyojanāni ekato uppajjantīti etthāpi saṃyojanānaṃ uppatti ekato dasadhā bhave. Tattha kāmarāgo catudhā ekato uppajjati, paṭigho tidhā, māno ekadhā. Tathā vicikicchā ceva bhavarāgo ca. Kathaṃ? Kāmarāgo tāva mānasaṃyojanaavijjāsaṃyojanehi ceva, diṭṭhisaṃyojanaavijjāsaṃyojanehi ca, sīlabbataparāmāsaavijjāsaṃyojanehi ca, avijjāsaṃyojanamatteneva ca saddhinti evaṃ catudhā ekato uppajjati. Paṭigho pana issāsaṃyojanaavijjāsaṃyojanehi ceva, macchariyasaṃyojanaavijjāsaṃyojanehi ca, avijjāsaṃyojanamatteneva ca saddhinti evaṃ tidhā ekato uppajjati. Māno bhavarāgāvijjāsaṃyojanehi saddhiṃ ekadhāva ekato uppajjati. Tathā vicikicchā. Sā hi avijjāsaṃyojanena saddhiṃ ekadhā uppajjati. Bhavarāgepi eseva nayoti. Evamettha dve tīṇi saṃyojanāni ekato uppajjanti.

1473. 于“二或三漏一同生起”之处，应知诸漏以三种方式一同生起。其中，于四种见不相应心中，欲漏与无明漏一同生起；于诸见相应心中，则与见漏、无明漏一同生起。如是，欲漏以两种方式一同生起。有漏于四种见不相应心中，与无明漏一同生起，如是，仅以一种方式一同生起。正如于此，同样地，于“二或三结一同生起”之处，诸结的一同生起亦应有十种方式。其中，欲贪以四种方式一同生起，瞋恚以三种方式，慢以一种方式。同样，疑以及有贪也是如此。如何？先说欲贪，其与慢结、无明结一同；与见结、无明结一同；与戒禁取结、无明结一同；以及仅与无明结一同。如是，以四种方式一同生起。而瞋恚，其与嫉结、无明结一同；与悭结、无明结一同；以及仅与无明结一同。如是，以三种方式一同生起。慢与有贪结、无明结一同，仅以一种方式一同生起。疑也是如此，其确实与无明结一同，以一种方式生起。于有贪亦是此理。如是，于此二或三结一同生起。

1511. Yaṃ panetaṃ nīvaraṇagocchake yattha dve tīṇi nīvaraṇāni ekato uppajjantīti vuttaṃ, tatthāpi aṭṭhadhā nīvaraṇānaṃ ekato uppatti veditabbā. Etesu hi kāmacchando duvidhā ekato uppajjati, byāpādo catudhā, uddhaccaṃ ekadhā. Tathā vicikicchā. Kathaṃ? Kāmacchando tāva asaṅkhārikacittesu uddhaccanīvaraṇaavijjānīvaraṇehi, sasaṅkhārikesu thinamiddhauddhaccaavijjānīvaraṇehi saddhiṃ duvidhā ekato uppajjati. Yaṃ panetaṃ dve tīṇīti vuttaṃ, taṃ heṭṭhimaparicchedavasena vuttaṃ. Tasmā catunnampi ekato uppajjatīti [Pg.452] vacanaṃ yujjati eva. Byāpādo pana asaṅkhārikacitte uddhaccaavijjānīvaraṇehi, sasaṅkhārike thinamiddhauddhaccaavijjānīvaraṇehi, asaṅkhārikeyeva uddhaccakukkuccaavijjānīvaraṇehi, sasaṅkhārikeyeva thinamiddhauddhaccakukkuccaavijjānīvaraṇehi saddhinti catudhā ekato uppajjati. Uddhaccaṃ pana avijjānīvaraṇamattena saddhiṃ ekadhāva ekato uppajjati. Vicikicchuddhaccaavijjānīvaraṇehi saddhiṃ ekadhāva ekato uppajjati.

1511. 再者，于盖品中，所说“二或三盖同时生起”之处，亦应了知诸盖有八种俱生方式。于此等盖中，欲贪盖以二种方式俱生，瞋恚盖以四种方式，掉举盖以一种方式，疑盖亦如是。如何？欲贪盖，首先于无行心中与掉举盖、无明盖俱；于有行心中与昏沉睡眠盖、掉举盖、无明盖俱，如是以二种方式俱生。而所说“二或三”者，是依最下一章而说。是故，“亦有四盖俱生”之说，诚为允当。再者，瞋恚盖，于无行心中与掉举盖、无明盖俱；于有行心中与昏沉睡眠盖、掉举盖、无明盖俱；复于无行心中与掉举恶作盖、无明盖俱；复于有行心中与昏沉睡眠盖、掉举恶作盖、无明盖俱，如是以四种方式俱生。而掉举盖，仅与无明盖以一种方式俱生。疑盖与掉举盖、无明盖以一种方式俱生。

1577. Yampidaṃ kilesagocchake yattha dve tayo kilesā ekato uppajjantīti vuttaṃ, tattha ‘dve kilesā aññehi, tayo vā kilesā aññehi kilesehi saddhiṃ uppajjantī’ti evamattho veditabbo. Kasmā? Dvinnaṃ tiṇṇaṃyeva vā ekato uppattiyā asambhavato.

1577. 又，于烦恼品中，所说“二或三烦恼同时生起”之处，于此，应如是了知其义：“二烦恼与其他烦恼俱，或三烦恼与其他诸烦恼俱而生起”。何以故？以仅二或仅三烦恼俱生，无有是处故。

Tattha dasadhā kilesānaṃ ekato uppatti hoti. Ettha hi lobho chadhā ekato uppajjati. Paṭigho dvidhā. Tathā mohoti veditabbo. Kathaṃ? Lobho tāva asaṅkhārike diṭṭhivippayutte mohauddhaccaahirikānottappehi, sasaṅkhārike mohathinauddhaccaahirikānottappehi, asaṅkhārikeyeva mohamānuddhaccāhirikānottappehi, sasaṅkhārikeyeva mohamānathinauddhaccaahirikānottappehi, diṭṭhisampayutte pana asaṅkhārike mohauddhaccadiṭṭhiahirikānottappehi, sasaṅkhārike mohadiṭṭhithinauddhaccaahirikānottappehi saddhinti chadhā ekato uppajjati.

于此，诸烦恼以十种方式一同生起。其中，贪以六种方式一同生起，嗔以两种方式[一同生起]，痴亦如是，当知。云何？先说贪：于无行、见不相应心中，与痴、掉举、无惭、无愧一同生起；于有行心中，则与痴、昏沉、掉举、无惭、无愧一同生起。于无行心中，亦与痴、慢、掉举、无惭、无愧一同生起；于有行心中，亦与痴、慢、昏沉、掉举、无惭、无愧一同生起。复次，于见相应、无行心中，与痴、掉举、见、无惭、无愧一同生起；于有行心中，则与痴、见、昏沉、掉举、无惭、无愧一同生起。如是，贪以六种方式一同生起。

Paṭigho pana asaṅkhārike mohauddhaccaahirikānottappehi, sasaṅkhārike mohathinauddhaccaahirikānottappehi saddhinti evaṃ dvidhā ekato uppajjati. Moho pana vicikicchāsampayutte vicikicchuddhaccaahirikānottappehi, uddhaccasampayutte uddhaccaahirikānottappehi saddhinti evaṃ dvidhā ekato uppajjati. Sesaṃ sabbattha uttānatthamevāti.

复次，嗔于无行心中，与痴、掉举、无惭、无愧一同生起；于有行心中，与痴、昏沉、掉举、无惭、无愧一同生起。如是，以两种方式一同生起。复次，痴于疑相应心中，与疑、掉举、无惭、无愧一同生起；于掉举相应心中，与掉举、无惭、无愧一同生起。如是，以两种方式一同生起。其余一切，其义自明。

Aṭṭhasāliniyā dhammasaṅgahaaṭṭhakathāya

《含义阐明》（法集论义注）

Aṭṭhakathākaṇḍavaṇṇanā niṭṭhitā.

义注篇释义终。

Nigamanakathā

结语

Ettāvatā ca –

至此——

Cittaṃ [Pg.453] rūpañca nikkhepaṃ, atthuddhāraṃ manoramaṃ;

Yaṃ lokanātho bhājento, desesi dhammasaṅgaṇiṃ.

世间依怙(Lokanātho)分析并教示了那令人心悦的《法集论》(Dhammasaṅgaṇī)，即心、色、纲目与义择诸品。

Abhidhammassa saṅgayha, dhamme anavasesato;

Ṭhitāya tassā āraddhā, yā mayā atthavaṇṇanā.

我已开始为此[《法集论》]作此义释，其论总摄阿毗达摩(Abhidhamma)诸法而无遗余。

Anākulānamatthānaṃ, sambhavā aṭṭhasālinī;

Iti nāmena sā esā, sanniṭṭhānamupāgatā.

因出生无杂乱之义，故得名《含义阐明》(Aṭṭhasālinī)；此论今已达究竟。

Ekūnacattālīsāya, pāḷiyā bhāṇavārato;

Ciraṭṭhitatthaṃ dhammassa, niṭṭhāpentena taṃ mayā.

我为令正法久住，完成此三十九诵品之义注。

Yaṃ pattaṃ kusalaṃ tassa, ānubhāvena pāṇino;

Sabbe saddhammarājassa, ñatvā dhammaṃ sukhāvahaṃ.

凡我所获善业，以此功德力，愿一切有情了知正法王之安乐法。

Pāpuṇantu visuddhāya, sukhāya paṭipattiyā;

Asokamanupāyāsaṃ, nibbānasukhamuttamaṃ.

愿他们通过清净、安乐的行道，证得无忧、无恼、至上涅槃之乐。

Ciraṃ tiṭṭhatu saddhammo, dhamme hontu sagāravā;

Sabbepi sattā kālena, sammā devo pavassatu.

愿正法久住；愿一切有情于法具恭敬；愿天适时善降雨。

Yathā rakkhiṃsu porāṇā, surājāno tathevimaṃ;

Rājā rakkhatu dhammena, attanova pajaṃ pajanti.

如同古昔诸善王守护其民，愿今王亦如是，以法守护此国人民，如同爱护己子。

Paramavisuddhasaddhābuddhivīriyapaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā pabhinnapaṭisambhidāparivāre chaḷabhiññādippabhedaguṇapaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi [Pg.454] gahitanāmadheyyena therena katā ayaṃ aṭṭhasālinī nāma dhammasaṅgahaṭṭhakathā.

此《法集论》义注，名为《含义阐明》(Aṭṭhasālinī)，乃由觉音(Buddhaghosa)长老所造。该长老：以至极清净之信、慧、精进为庄严，圆满戒行、正直、柔和等诸功德；善于深入自宗他宗之奥义，具足智慧明辨之能；于含摄义注之三藏、佛陀教法中，智慧光明无有挂碍；为大语法家，由发音器官具足而发悦耳、崇高、优美之言；善说契理可喜之言，为诸论师中之最胜者，亦是大诗人；为诸长老之血脉庄严，此诸长老乃住于大寺(Mahāvihāra)、为上座部传承之明灯，其智慧善安住于上人法中，此法为无碍解所围绕、以六神通等功德所庄严；具足广博清净之智慧；其名号乃由诸师长所授。

Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;

Dassentī kulaputtānaṃ, nayaṃ paññāvisuddhiyā.

愿此义注久住世间，为寻求出离者，为诸良家子(kulaputta)开示智慧清净之道。

Yāva ‘buddho’ti nāmampi, suddhacittassa tādino;

Lokamhi lokajeṭṭhassa, pavattati mahesinoti.

乃至心清净、不动摇、世间最上、大仙之“佛陀”圣名，仍存于世间。

Aṭṭhasālinī nāma

名为《含义阐明》

Dhammasaṅgaha-aṭṭhakathā niṭṭhitā.

《法集论》义注终。