Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Abhidhammamātikāpāḷi

阿毗达摩论母

Ekaṃ [Pg.1] samayaṃ bhagavā devesu viharati tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ. Tatra kho bhagavā devānaṃ tāvatiṃsānaṃ abhidhammakathaṃ kathesi.

一时，世尊住于三十三天(Tāvatiṃsa)巴瑞恰达树下之赤黄石座(paṇḍukambalasilā)上。于彼处，世尊为三十三天诸天说阿毗达摩。

1. Dhammasaṅgaṇīmātikā

1. 法集论总纲

Tikamātikā

三法总纲

Kusalā dhammā (dha. sa. tikamātikā 1-22), akusalā dhammā, abyākatā dhammā. Sukhāya vedanāya sampayuttā dhammā, dukkhāya vedanāya sampayuttā dhammā, adukkhamasukhāya vedanāya sampayuttā dhammā. Vipākā dhammā, vipākadhammadhammā, nevavipākanavipākadhammadhammā. Upādiṇṇupādāniyā dhammā, anupādiṇṇupādāniyā dhammā, anupādiṇṇaanupādāniyā dhammā. Saṃkiliṭṭhasaṃkilesikā dhammā, asaṃkiliṭṭhasaṃkilesikā dhammā, asaṃkiliṭṭhaasaṃkilesikā dhammā. Savitakkasavicārā dhammā, avitakkavicāramattā dhammā, avitakkaavicārā dhammā. Pītisahagatā dhammā, sukhasahagatā dhammā, upekkhāsahagatā dhammā. Dassanena pahātabbā dhammā, bhāvanāya pahātabbā dhammā, neva dassanena na bhāvanāya pahātabbā dhammā. Dassanena pahātabbahetukā dhammā, bhāvanāya pahātabbahetukā dhammā, neva dassanena na bhāvanāya pahātabbahetukā dhammā[Pg.2]. Ācayagāmino dhammā, apacayagāmino dhammā, nevācayagāmināpacayagāmino dhammā. Sekkhā dhammā, asekkhā dhammā, nevasekkhanāsekkhā dhammā. Parittā dhammā, mahaggatā dhammā, appamāṇā dhammā. Parittārammaṇā dhammā, mahaggatārammaṇā dhammā, appamāṇārammaṇā dhammā. Hīnā dhammā, majjhimā dhammā, paṇītā dhammā. Micchattaniyatā dhammā, sammattaniyatā dhammā, aniyatā dhammā. Maggārammaṇā dhammā, maggahetukā dhammā, maggādhipatino dhammā. Uppannā dhammā, anuppannā dhammā, uppādino dhammā. Atītā dhammā, anāgatā dhammā, paccuppannā dhammā. Atītārammaṇā dhammā, anāgatārammaṇā dhammā, paccuppannārammaṇā dhammā. Ajjhattā dhammā, bahiddhā dhammā, ajjhattabahiddhā dhammā. Ajjhattārammaṇā dhammā, bahiddhārammaṇā dhammā, ajjhattabahiddhārammaṇā dhammā. Sanidassanasappaṭighā dhammā, anidassanasappaṭighā dhammā, anidassanaappaṭighā dhammā (dha. sa. tikamātikā 1-22).

善法，不善法，无记法。与乐受相应法，与苦受相应法，与不苦不乐受相应法。异熟法，异熟法之法，非异熟非异熟法之法。有执受有取法，无执受有取法，无执受无取法。染污且可染污法，不染污且可染污法，不染污且不可染污法。有寻有伺法，无寻唯伺法，无寻无伺法。与喜俱行法，与乐俱行法，与舍俱行法。见所断法，修所断法，非见所断亦非修所断法。见所断因之法，修所断因之法，非见所断亦非修所断因之法。趣向积集法，趣向损耗法，非趣向积集亦非趣向损耗法。有学法，无学法，非有学亦非无学法。小法，大法，无量法。小所缘法，大所缘法，无量所缘法。劣法，中法，胜法。邪性决定法，正性决定法，不定法。以道为所缘法，以道为因法，以道为增上法。已生法，未生法，当生法。过去法，未来法，现在法。以过去为所缘法，以未来为所缘法，以现在为所缘法。内法，外法，内外法。以内为所缘法，以外为所缘法，以内外为所缘法。有见有对法，无见有对法，无见无对法。

Dvāvīsatitikaṃ.

二十二种三法。

Dukamātikā

二法总纲

Hetugocchakaṃ

因聚

Hetū dhammā, na hetū dhammā. Sahetukā dhammā, ahetukā dhammā. Hetusampayuttā dhammā, hetuvippayuttā dhammā. Hetū ceva dhammā sahetukā ca, sahetukā ceva dhammā na ca hetū. Hetū ceva dhammā hetusampayuttā ca, hetusampayuttā ceva dhammā na ca hetū. Na hetū kho pana dhammā sahetukāpi, ahetukāpi. Hetugocchakaṃ.

是因法，非因法。有因法，无因法。与因相应法，与因不相应法。是因法且有因，有因法而非是因。是因法且与因相应，与因相应法而非是因。然而，非因法亦可有因，亦可无因。因聚。

Cūḷantaradukaṃ

小间二法

Sappaccayā dhammā, appaccayā dhammā. Saṅkhatā dhammā, asaṅkhatā dhammā. Sanidassanā dhammā, anidassanā dhammā. Sappaṭighā dhammā, appaṭighā [Pg.3] dhammā. Rūpino dhammā, arūpino dhammā. Lokiyā dhammā, lokuttarā dhammā. Kenaci viññeyyā dhammā, kenaci na viññeyyā dhammā. Cūḷantaradukaṃ.

有缘法，无缘法。有为法，无为法。有见法，无见法。有对法，无对法。色法，无色法。世间法，出世间法。为某识所识知法，不为某识所识知法。小间二法。

Āsavagocchakaṃ

漏聚

Āsavā dhammā, no āsavā dhammā. Sāsavā dhammā, anāsavā dhammā. Āsavasampayuttā dhammā, āsavavippayuttā dhammā. Āsavā ceva dhammā sāsavā ca, sāsavā ceva dhammā no ca āsavā. Āsavā ceva dhammā āsavasampayuttā ca, āsavasampayuttā ceva dhammā no ca āsavā. Āsavavippayuttā kho pana dhammā sāsavāpi, anāsavāpi. Āsavagocchakaṃ.

是漏法，非漏法。有漏法，无漏法。与漏相应法，与漏不相应法。是漏法且有漏，有漏法而非是漏。是漏法且与漏相应，与漏相应法而非是漏。然而，与漏不相应法亦可有漏，亦可无漏。漏聚。

Saññojanagocchakaṃ

结聚

Saññojanā dhammā, no saññojanā dhammā. Saññojaniyā dhammā, asaññojaniyā dhammā. Saññojanasampayuttā dhammā, saññojanavippayuttā dhammā. Saññojanā ceva dhammā saññojaniyā ca, saññojaniyā ceva dhammā no ca saññojanā. Saññojanā ceva dhammā saññojanasampayuttā ca, saññojanasampayuttā ceva dhammā no ca saññojanā. Saññojanavippayuttā kho pana dhammā saññojaniyāpi, asaññojaniyāpi. Saññojanagocchakaṃ.

是结法，非结法。结所缘法，非结所缘法。与结相应法，与结不相应法。是结法且是结所缘，是结所缘法而非是结。是结法且与结相应，与结相应法而非是结。然而，与结不相应法亦可是结所缘，亦可非结所缘。结聚。

Ganthagocchakaṃ

缚聚

Ganthā dhammā, no ganthā dhammā. Ganthaniyā dhammā, aganthaniyā dhammā. Ganthasampayuttā dhammā, ganthavippayuttā dhammā. Ganthā ceva dhammā ganthaniyā ca, ganthaniyā ceva dhammā no ca ganthā. Ganthā ceva dhammā ganthasampayuttā ca, ganthasampayuttā ceva dhammā no ca ganthā. Ganthavippayuttā kho pana dhammā ganthaniyāpi, aganthaniyāpi. Ganthagocchakaṃ.

是缚法，非缚法。缚所缘法，非缚所缘法。与缚相应法，与缚不相应法。是缚法且是缚所缘，是缚所缘法而非是缚。是缚法且与缚相应，与缚相应法而非是缚。然而，与缚不相应法亦可是缚所缘，亦可非缚所缘。缚聚。

Oghagocchakaṃ

暴流聚

Oghā [Pg.4] dhammā, no oghā dhammā. Oghaniyā dhammā, anoghaniyā dhammā. Oghasampayuttā dhammā, oghavippayuttā dhammā. Oghā ceva dhammā oghaniyā ca, oghaniyā ceva dhammā no ca oghā. Oghā ceva dhammā oghasampayuttā ca, oghasampayuttā ceva dhammā no ca oghā. Oghavippayuttā kho pana dhammā oghaniyāpi, anoghaniyāpi. Oghagocchakaṃ.

是暴流法，非暴流法。暴流所缘法，非暴流所缘法。与暴流相应法，与暴流不相应法。是暴流法且是暴流所缘，是暴流所缘法而非是暴流。是暴流法且与暴流相应，与暴流相应法而非是暴流。然而，与暴流不相应法亦可是暴流所缘，亦可非暴流所缘。暴流聚。

Yogagocchakaṃ

轭聚

Yogā dhammā, no yogā dhammā. Yoganiyā dhammā, ayoganiyā dhammā. Yogasampayuttā dhammā, yogavippayuttā dhammā. Yogā ceva dhammā yoganiyā ca, yoganiyā ceva dhammā no ca yogā. Yogā ceva dhammā yogasampayuttā ca, yogasampayuttā ceva dhammā no ca yogā. Yogavippayuttā kho pana dhammā yoganiyāpi, ayoganiyāpi. Yogagocchakaṃ.

是轭法，非轭法。轭所缘法，非轭所缘法。与轭相应法，与轭不相应法。是轭法且是轭所缘，是轭所缘法而非是轭。是轭法且与轭相应，与轭相应法而非是轭。然而，与轭不相应法亦可是轭所缘，亦可非轭所缘。轭聚。

Nīvaraṇagocchakaṃ

盖聚

Nīvaraṇā dhammā, no nīvaraṇā dhammā. Nīvaraṇiyā dhammā, anīvaraṇiyā dhammā. Nīvaraṇasampayuttā dhammā, nīvaraṇavippayuttā dhammā. Nīvaraṇā ceva dhammā nīvaraṇiyā ca, nīvaraṇiyā ceva dhammā no ca nīvaraṇā. Nīvaraṇā ceva dhammā nīvaraṇasampayuttā ca, nīvaraṇasampayuttā ceva dhammā no ca nīvaraṇā. Nīvaraṇavippayuttā kho pana dhammā nīvaraṇiyāpi, anīvaraṇiyāpi. Nīvaraṇagocchakaṃ.

是盖法，非盖法。盖所缘法，非盖所缘法。与盖相应法，与盖不相应法。是盖法且是盖所缘，是盖所缘法而非是盖。是盖法且与盖相应，与盖相应法而非是盖。然而，与盖不相应法亦可是盖所缘，亦可非盖所缘。盖聚。

Parāmāsagocchakaṃ

执取聚

Parāmāsā dhammā, no parāmāsā dhammā. Parāmaṭṭhā dhammā, aparāmaṭṭhā dhammā. Parāmāsasampayuttā dhammā, parāmāsavippayuttā dhammā. Parāmāsā ceva dhammā [Pg.5] parāmaṭṭhā ca, parāmaṭṭhāceva dhammā no ca parāmāsā. Parāmāsavippayuttā kho pana dhammā parāmaṭṭhāpi, aparāmaṭṭhāpi. Parāmāsagocchakaṃ.

是执取法，非执取法。所执取法，非所执取法。与执取相应法，与执取不相应法。是执取法且是所执取，是所执取法而非是执取。然而，与执取不相应法亦可是所执取，亦可非所执取。执取聚。

Mahantaradukaṃ

大间二法

Sārammaṇā dhammā, anārammaṇā dhammā. Cittā dhammā, no cittā dhammā. Cetasikā dhammā, acetasikā dhammā. Cittasampayuttā dhammā, cittavippayuttā dhammā. Cittasaṃsaṭṭhā dhammā, cittavisaṃsaṭṭhā dhammā. Cittasamuṭṭhānā dhammā, no cittasamuṭṭhānā dhammā. Cittasahabhuno dhammā, no cittasahabhuno dhammā. Cittānuparivattino dhammā, no cittānuparivattino dhammā. Cittasaṃsaṭṭhasamuṭṭhānā dhammā, no cittasaṃsaṭṭhasamuṭṭhānā dhammā. Cittasaṃsaṭṭhasamuṭṭhānasahabhuno dhammā, no cittasaṃsaṭṭhasamuṭṭhānasahabhuno dhammā. Cittasaṃsaṭṭhasamuṭṭhānānuparivattino dhammā, no cittasaṃsaṭṭhasamuṭṭhānānuparivattino dhammā. Ajjhattikā dhammā, bāhirā dhammā. Upādā dhammā, no upādā dhammā. Upādiṇṇā dhammā, anupādiṇṇā dhammā. Mahantaradukaṃ.

有所缘法，无所缘法。是心法，非心法。是心所法，非心所法。与心相应法，与心不相应法。与心和合法，与心不和合法。由心生起法，非由心生起法。与心俱生法，非与心俱生法。随心转法，非随心转法。与心和合且由心生起法，非与心和合且由心生起法。与心和合、由心生起且与心俱生法，非与心和合、由心生起且与心俱生法。与心和合、由心生起且随心转法，非与心和合、由心生起且随心转法。是内法，是外法。是所造法，非所造法。是有执受法，无执受法。大双对品。

Upādānagocchakaṃ

执取品

Upādānā dhammā, no upādānā dhammā. Upādāniyā dhammā, anupādāniyā dhammā. Upādānasampayuttā dhammā, upādānavippayuttā dhammā. Upādānā ceva dhammā upādāniyā ca, upādāniyā ceva dhammā no ca upādānā. Upādānā ceva dhammā upādānasampayuttā ca, upādānasampayuttā ceva dhammā no ca upādānā. Upādānavippayuttā kho pana dhammā upādāniyāpi, anupādāniyāpi. Upādānagocchakaṃ.

是执取法，非执取法。是可执取法，非可执取法。与执取相应法，与执取不相应法。既是执取法又是可执取法，是可执取法但非执取法。既是执取法又是与执取相应法，是与执取相应法但非执取法。然而，与执取不相应法，既可以是可执取法，也可以是非可执取法。执取品。

Kilesagocchakaṃ

烦恼品

Kilesā dhammā, no kilesā dhammā. Saṃkilesikā dhammā, asaṃkilesikā dhammā. Saṃkiliṭṭhā dhammā, asaṃkiliṭṭhā dhammā. Kilesasampayuttā dhammā, kilesavippayuttā dhammā. Kilesā [Pg.6] ceva dhammā saṃkilesikā ca, saṃkilesikā ceva dhammā no ca kilesā. Kilesā ceva dhammā saṃkiliṭṭhā ca, saṃkiliṭṭhā ceva dhammā no ca kilesā. Kilesā ceva dhammā kilesasampayuttā ca, kilesasampayuttā ceva dhammā no ca kilesā. Kilesavippayuttā kho pana dhammā saṃkilesikāpi, asaṃkilesikāpi. Kilesagocchakaṃ.

是烦恼法，非烦恼法。是染污法，非染污法。是已染污法，非已染污法。与烦恼相应法，与烦恼不相应法。既是烦恼法又是染污法，是染污法但非烦恼法。既是烦恼法又是已染污法，是已染污法但非烦恼法。既是烦恼法又是与烦恼相应法，是与烦恼相应法但非烦恼法。然而，与烦恼不相应法，既可以是染污法，也可以是非染污法。烦恼品。

Piṭṭhidukaṃ

后双对品

Dassanena pahātabbā dhammā, na dassanena pahātabbā dhammā. Bhāvanāya pahātabbā dhammā, na bhāvanāya pahātabbā dhammā. Dassanena pahātabbahetukā dhammā, na dassanena pahātabbahetukā dhammā. Bhāvanāya pahātabbahetukā dhammā, na bhāvanāya pahātabbahetukā dhammā. Savitakkā dhammā, avitakkā dhammā. Savicārā dhammā, avicārā dhammā. Sappītikā dhammā, appītikā dhammā. Pītisahagatā dhammā, na pītisahagatā dhammā. Sukhasahagatā dhammā, na sukhasahagatā dhammā. Upekkhāsahagatā dhammā, na upekkhāsahagatā dhammā. Kāmāvacarā dhammā, na kāmāvacarā dhammā. Rūpāvacarā dhammā, na rūpāvacarā dhammā. Arūpāvacarā dhammā, na arūpāvacarā dhammā. Pariyāpannā dhammā, apariyāpannā dhammā. Niyyānikā dhammā, aniyyānikā dhammā. Niyatā dhammā, aniyatā dhammā. Sauttarā dhammā, anuttarā dhammā. Saraṇā dhammā, araṇā dhammā. Piṭṭhidukaṃ.

见所断法，非见所断法。修所断法，非修所断法。见所断因法，非见所断因法。修所断因法，非修所断因法。有寻法，无寻法。有伺法，无伺法。有喜法，无喜法。喜俱行法，非喜俱行法。乐俱行法，非乐俱行法。舍俱行法，非舍俱行法。欲界法，非欲界法。色界法，非色界法。无色界法，非无色界法。所摄法，非所摄法。出离法，非出离法。决定法，不定法。有上法，无上法。有诤法，无诤法。后双对品。

Abhidhammadukamātikā.

阿毗达摩二法母。

Suttantikadukamātikā

经教二法母

Vijjābhāgino dhammā, avijjābhāgino dhammā. Vijjūpamā dhammā, vajirūpamā dhammā. Bālā dhammā, paṇḍitā dhammā. Kaṇhā dhammā[Pg.7], sukkā dhammā. Tapanīyā dhammā, atapanīyā dhammā. Adhivacanā dhammā, adhivacanapathā dhammā. Nirutti dhammā, niruttipathā dhammā. Paññatti dhammā, paññattipathā dhammā. Nāmañca, rūpañca. Avijjā ca, bhavataṇhā ca. Bhavadiṭṭhi ca, vibhavadiṭṭhi ca. Sassatadiṭṭhi ca, ucchedadiṭṭhi ca. Antavā diṭṭhi ca, anantavā diṭṭhi ca. Pubbantānudiṭṭhi ca, aparantānudiṭṭhi ca. Ahirikañca, anottappañca. Hirī ca, ottappañca. Dovacassatā ca, pāpamittatā ca. Sovacassatā ca, kalyāṇamittatā ca. Āpattikusalatā ca, āpattivuṭṭhānakusalatā ca. Samāpattikusalatā ca, samāpattivuṭṭhānakusalatā ca. Dhātukusalatā ca, manasikārakusalatā ca. Āyatanakusalatā ca, paṭiccasamuppādakusalatā ca. Ṭhānakusalatā ca, aṭṭhānakusalatā ca. Ajjavo ca, maddavo ca. Khanti ca, soraccañca. Sākhalyañca, paṭisanthāro ca. Indriyesu aguttadvāratā ca, bhojane amattaññutā ca. Indriyesu guttadvāratā ca, bhojane mattaññutā ca. Muṭṭhassaccañca, asampajaññañca. Sati ca, sampajaññañca. Paṭisaṅkhānabalañca, bhāvanābalañca. Samatho ca, vipassanā ca. Samathanimittañca, paggāhanimittañca. Paggāho ca, avikkhepo ca. Sīlavipatti ca, diṭṭhivipatti ca. Sīlasampadā ca, diṭṭhisampadā ca. Sīlavisuddhi ca, diṭṭhivisuddhi ca. Diṭṭhivisuddhi kho pana, yathādiṭṭhissa ca padhānaṃ. Saṃvego ca saṃvejaniyesu ṭhānesu, saṃviggassa ca yoniso padhānaṃ. Asantuṭṭhitā ca kusalesu dhammesu, appaṭivānitā ca padhānasmiṃ. Vijjā ca, vimutti ca. Khaye ñāṇaṃ, anuppāde ñāṇanti.

明分法，无明分法。电光喻法，金刚喻法。愚法，智法。黑法，白法。热恼法，不热恼法。增语法，增语路法。言语法，言语路法。施设法，施设路法。名与色。无明与有爱。有见与无有见。常见与断见。有边见与无边见。计前际见与计后际见。无惭与无愧。惭与愧。恶言与恶友。善言与善友。善巧于犯与善巧于出罪。善巧于入定与善巧于出定。善巧于界与善巧于作意。善巧于处与善巧于缘起。善巧于处与善巧于非处。正直与柔和。忍耐与柔顺。和善与款待。于诸根不护门与于食不知量。于诸根护门与于食知量。失念与不正知。念与正知。简择力与修习力。止与观。止相与策励相。策励与不散乱。戒坏与见坏。戒具足与见具足。戒清净与见清净。见清净，以及如是见者的精勤。于悚惧处悚惧，以及悚惧后如理精勤。于善法不知足，以及于精勤不退转。明与解脱。尽智，无生智。

Suttantikadukamātikā.

经教二法母。

Dhammasaṅgaṇīmātikā niṭṭhitā.

《法集论》论母终。

2. Vibhaṅgamātikā

2. 分别论论母

Khandhavibhaṅgo

蕴分别

Pañcakkhandhā [Pg.8] – (vibha. 1) rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandhoti. Khandhavibhaṅgaṃ.

五蕴——（《分别论》1）色蕴、受蕴、想蕴、行蕴、识蕴。蕴分别。

Āyatanavibhaṅgo

处分别

Dvādasāyatanāni (vibha. 154) – cakkhāyatanaṃ rūpāyatanaṃ sotāyatanaṃ saddāyatanaṃ ghānāyatanaṃ gandhāyatanaṃ jivhāyatanaṃ rasāyatanaṃ kāyāyatanaṃ phoṭṭhabbāyatanaṃ manāyatanaṃ dhammāyatananti. Āyatanavibhaṅgaṃ.

十二处（《分别论》154）——眼处、色处、耳处、声处、鼻处、香处、舌处、味处、身处、触处、意处、法处。处分别。

Dhātuvibhaṅgo

界分别

Aṭṭhārasa dhātuyo (vibha. 183) – cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātūti. Dhātuvibhaṅgaṃ.

十八界（《分别论》183）——眼界、色界、眼识界；耳界、声界、耳识界；鼻界、香界、鼻识界；舌界、味界、舌识界；身界、触界、身识界；意界、法界、意识界。界分别。

Saccavibhaṅgo

谛分别

Cattāri ariyasaccāni (vibha. 189) – dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccanti. Saccavibhaṅgaṃ.

四圣谛（《分别论》189）——苦圣谛、苦集圣谛、苦灭圣谛、趣苦灭道圣谛。谛分别。

Indriyavibhaṅgo

根分别

Bāvīsatindriyāni (vibha. 219) – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ sukhindriyaṃ [Pg.9] dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyanti. Indriyavibhaṅgaṃ.

二十二根（《分别论》219）——眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、乐根、苦根、喜根、忧根、舍根、信根、精进根、念根、定根、慧根、未知当知根、已知根、究竟知根。根分别。

Paṭiccasamuppādavibhaṅgo

缘起分别

Avijjāpaccayā saṅkhārā (vibha. 225), saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti. Paṭiccasamuppādavibhaṅgaṃ.

无明缘行（《分别论》225），行缘识，识缘名色，名色缘六处，六处缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死、愁、悲、苦、忧、恼生起，如是此纯大苦蕴集。缘起分别。

Satipaṭṭhānavibhaṅgo

念住分别

Cattāro satipaṭṭhānā (vibha. 355) – idha bhikkhu ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

四念住（《分别论》355）——于此，比丘于内身随观身而住，于外身随观身而住，于内外身随观身而住，热忱、正知、具念，调伏世间的贪与忧。

Ajjhattaṃ vedanāsu vedanānupassī viharati, bahiddhā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

于内受随观受而住，于外受随观受而住，于内外受随观受而住，热忱、正知、具念，调伏世间的贪与忧。

Ajjhattaṃ citte cittānupassī viharati, bahiddhā citte cittānupassī viharati, ajjhattabahiddhā citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

于内心随观心而住，于外心随观心而住，于内外心随观心而住，热忱、正知、具念，调伏世间的贪与忧。

Ajjhattaṃ [Pg.10] dhammesu dhammānupassī viharati, bahiddhā dhammesu dhammānupassī viharati, ajjhattabahiddhā dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Satipaṭṭhānavibhaṅgaṃ.

于内法随观法而住，于外法随观法而住，于内外法随观法而住，热忱、正知、具念，调伏世间的贪与忧。念住分别。

Sammappadhānavibhaṅgo

正勤分别

Cattāro sammappadhānā (vibha. 390) – idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

四正勤（《分别论》390）——于此，比丘为令未生之恶不善法不生，生起意欲，努力，发起精进，策励心，勤勉。

Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

为断除已生之恶不善法，生起意欲，努力，发起精进，策励心，勤勉。

Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

为令未生之善法生起，生起意欲，努力，发起精进，策励心，勤勉。

Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Sammappadhānavibhaṅgaṃ.

为令已生之善法住立、不忘失、增长、广大、修习、圆满，生起意欲，努力，发起精进，策励心，勤勉。正勤分别。

Iddhipādavibhaṅgo

神足分别

Cattāro iddhipādā (vibha. 430) – idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Iddhipādavibhaṅgaṃ.

四神足（《分别论》430）——于此，比丘修习具足欲定与勤行的神足，修习具足精进定与勤行的神足，修习具足心定与勤行的神足，修习具足观定与勤行的神足。神足分别。

Bojjhaṅgavibhaṅgo

觉支分别

Satta [Pg.11] bojjhaṅgā (vibha. 466) – satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. Bojjhaṅgavibhaṅgaṃ.

七觉支（《分别论》466）——念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。觉支分别。

Maggaṅgavibhaṅgo

道支分别

Ariyo aṭṭhaṅgiko maggo (vibha. 486). Seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Maggaṅgavibhaṅgaṃ.

八圣道（《分别论》486）。即：正见、正思惟、正语、正业、正命、正精进、正念、正定。道支分别。

Jhānavibhaṅgo

禅那分别

Idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati (vibha. 508) ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu indriyesu guttadvāro bhojane mattaññū pubbarattāpararattaṃ jāgariyānuyogamanuyutto sātaccaṃ nepakkaṃ bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyutto.

于此，比丘住于波罗提木叉律仪的防护，具足行处与行境，于微细罪过中见其危险，受持学习学处。他守护诸根门，于饮食知量，于初夜后夜勤行觉寤，恒常、审慎，致力于修习菩提分法。

So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

他前进后退时保持正知，瞻视、环顾时保持正知，屈伸时保持正知，穿着僧伽梨、受持衣钵时保持正知，食、饮、嚼、尝时保持正知，大小便时保持正知，行、住、坐、卧、醒、语、默时，皆保持正知。

So [Pg.12] vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ appasaddaṃ appanigghosaṃ vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ.

他亲近闲静的坐卧处，即森林、树下、山岳、岩洞、山窟、墓地、林野、露地、草堆——那少声音、无喧闹、无人迹、远离人群、适宜独处的地方。

So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti, byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti, thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti, uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti, vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

他去到森林，或去到树下，或去到空屋，结跏趺坐，端正身体，将念置于面前。他舍离世间的贪欲，以离贪欲之心而住，从贪欲中净化其心；舍离瞋恚与恶意，以无瞋之心而住，对一切有情众生具足利益与怜悯，从瞋恚与恶意中净化其心；舍离惛沉与睡眠，以离惛沉睡眠之心而住，具光明想，具念、正知，从惛沉睡眠中净化其心；舍离掉举与追悔，以不掉举之心而住，内心寂静，从掉举与追悔中净化其心；舍离疑惑，度越疑惑而住，于诸善法无有犹豫，从疑惑中净化其心。

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

彼舍此五盖——心之随烦恼、慧之羸弱者，远离诸欲，远离诸不善法，入于并安住于有寻、有伺、离生喜乐之初禅。寻、伺寂静，内有净信，心专一境，入于并安住于无寻、无伺、定生喜乐之第二禅。又因离喜而住于舍，具念、正知，身受乐，即圣者所宣说之“舍、念、乐住”，入于并安住于第三禅。又因舍乐、舍苦，以及先前喜、忧之灭没，入于并安住于不苦不乐、舍念清净之第四禅。

Sabbaso [Pg.13] rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘ananto ākāso’’ti ākāsānañcāyatanaṃ upasampajja viharati, sabbaso ākāsānañcāyatanaṃ samatikkamma ‘‘anantaṃ viññāṇa’’nti viññāṇañcāyatanaṃ upasampajja viharati, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘‘natthi kiñcī’’ti ākiñcaññāyatanaṃ upasampajja viharati, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Jhānavibhaṅgaṃ.

由完全超越色想，灭尽有对想，不作意种种想，思惟“虚空无边”，入于并安住于空无边处；由完全超越空无边处，思惟“识无边”，入于并安住于识无边处；由完全超越识无边处，思惟“无所有”，入于并安住于无所有处；由完全超越无所有处，入于并安住于非想非非想处。禅那分别竟。

Appamaññāvibhaṅgo

无量分别

Catasso appamaññāyo (vibha. 642) – idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

四无量（《分别论》642）——于此，比丘以慈俱心，遍满一方而住；如是第二方，如是第三方，如是第四方。如是，于上、下、横一切处，为一切有情，以广大、崇高、无量、无怨、无瞋之慈俱心，遍满一切世间而住。

Karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhisabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

以悲俱心，遍满一方而住；如是第二方，如是第三方，如是第四方。如是，于上、下、横一切处，为一切有情，以广大、崇高、无量、无怨、无瞋之悲俱心，遍满一切世间而住。

Muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

以喜俱心，遍满一方而住；如是第二方，如是第三方，如是第四方。如是，于上、下、横一切处，为一切有情，以广大、崇高、无量、无怨、无瞋之喜俱心，遍满一切世间而住。

Upekkhāsahagatena [Pg.14] cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Appamaññāvibhaṅgaṃ.

以舍俱心，遍满一方而住；如是第二方，如是第三方，如是第四方。如是，于上、下、横一切处，为一切有情，以广大、崇高、无量、无怨、无瞋之舍俱心，遍满一切世间而住。无量分别竟。

Sikkhāpadavibhaṅgo

学处分别

Pañca sikkhāpadāni (vibha. 703) – pāṇātipātā veramaṇī sikkhāpadaṃ, adinnādānā veramaṇī sikkhāpadaṃ, kāmesumicchācārā veramaṇī sikkhāpadaṃ, musāvādā veramaṇī sikkhāpadaṃ, surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ. Sikkhāpadavibhaṅgaṃ.

五学处（《分别论》703）——离杀生学处、离不与取学处、离欲邪行学处、离虚妄语学处、离饮酒放逸处学处。学处分别竟。

Paṭisambhidāvibhaṅgo

无碍解分别

Catasso paṭisambhidā (vibha. 718) – atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidā. Paṭisambhidāvibhaṅgaṃ.

四无碍解（《分别论》718）——义无碍解、法无碍解、辞无碍解、辩无碍解。无碍解分别竟。

Ñāṇavibhaṅgo

智分别

Ekavidhena ñāṇavatthu (vibha. 751) – pañca viññāṇā na hetū, ahetukā, hetuvippayuttā, sappaccayā, saṅkhatā, arūpā, lokiyā, sāsavā, saṃyojaniyā, ganthaniyā, oghaniyā, yoganiyā, nīvaraṇiyā, parāmaṭṭhā, upādāniyā, saṃkilesikā, abyākatā, sārammaṇā, acetasikā, vipākā, upādiṇṇupādāniyā, asaṃkiliṭṭhasaṃkilesikā, na savitakkasavicārā, na avitakkavicāramattā, avitakkaavicārā, na pītisahagatā, neva dassanena na bhāvanāya pahātabbā, neva dassanena na bhāvanāya pahātabbahetukā, nevācayagāmināpacayagāmino, nevasekkhanāsekkhā, parittā, kāmāvacarā, na [Pg.15] rūpāvacarā, na arūpāvacarā, pariyāpannā, no apariyāpannā, aniyatā, aniyyānikā.

一种智事（《分别论》751）——五识非因、无因、因不相应、有缘、有为、无色、世间、有漏、结缚、系缚、暴流、轭、盖、执取、取、染污、无记、有境、非心所、异熟、已取且可取、非杂染而可染污、非有寻有伺、非无寻唯伺、无寻无伺、非喜俱行、非见所断亦非修所断、非见所断因亦非修所断因、非积集亦非损减、非学亦非无学、微小、欲界、非色界、非无色界、已摄、非未摄、不定、非出离。

Uppannavatthukā, uppannārammaṇā, purejātavatthukā, purejātārammaṇā, ajjhattikavatthukā, bāhirārammaṇā, asambhinnavatthukā, asambhinnārammaṇā, nānāvatthukā, nānārammaṇā, na aññamaññassa gocaravisayaṃ paccanubhonti, na asamannāhārā uppajjanti, na amanasikārā uppajjanti, na abbokiṇṇā uppajjanti, na apubbaṃ acarimaṃ uppajjanti, na aññamaññassa samanantarā uppajjanti.

依处已生、所缘已生、依处前生、所缘前生、内依处、外所缘、依处不杂、所缘不杂、依处各异、所缘各异，不相互体验彼此之行境，非无转向而生，非不作意而生，非混杂而生，非同时而生，非相互紧随而生。

Pañca viññāṇā anābhogā, pañcahi viññāṇehi na kañci dhammaṃ paṭivijānāti, aññatra abhinipātamattā, pañcannaṃ viññāṇānaṃ samanantarāpi na kañci dhammaṃ paṭivijānāti, pañcahi viññāṇehi na kañci iriyāpathaṃ kappeti, pañcannaṃ viññāṇānaṃ samanantarāpi na kañci iriyāpathaṃ kappeti, pañcahi viññāṇehi na kāyakammaṃ na vacīkammaṃ paṭṭhapeti, pañcannaṃ viññāṇānaṃ samanantarāpi na kāyakammaṃ na vacīkammaṃ paṭṭhapeti, pañcahi viññāṇehi na kusalākusalaṃ dhammaṃ samādiyati, pañcannaṃ viññāṇānaṃ samanantarāpi na kusalākusalaṃ dhammaṃ samādiyati, pañcahi viññāṇehi na samāpajjati na vuṭṭhāti, pañcannaṃ viññāṇānaṃ samanantarāpi na samāpajjati na vuṭṭhāti, pañcahi viññāṇehi na cavati na uppajjati, pañcannaṃ viññāṇānaṃ samanantarāpi na cavati na uppajjati, pañcahi viññāṇehi na supati na paṭibujjhati na supinaṃ passati, pañcannaṃ viññāṇānaṃ samanantarāpi na supati na paṭibujjhati na supinaṃ passati, yāthāvakavatthuvibhāvanā paññā. Evaṃ ekavidhena ñāṇavatthu.

五识无功用，以五识不能辨识任何法，仅止于触及；于五识之后亦不能辨识任何法。以五识不能设定任何威仪；于五识之后亦不能设定任何威仪。以五识不能发起身业、语业；于五识之后亦不能发起身业、语业。以五识不能受持善、不善法；于五识之后亦不能受持善、不善法。以五识不能入定、出定；于五识之后亦不能入定、出定。以五识不能死、生；于五识之后亦不能死、生。以五识不能眠、寤、见梦；于五识之后亦不能眠、寤、见梦。智慧乃如实分辨诸事。如是，此为一种智事。

Duvidhena [Pg.16] ñāṇavatthu – lokiyā paññā, lokuttarā paññā. Kenaci viññeyyā paññā, kenaci na viññeyyā paññā. Sāsavā paññā, anāsavā paññā. Āsavavippayuttā sāsavā paññā, āsavavippayuttā anāsavā paññā. Saṃyojaniyā paññā, asaṃyojaniyā paññā. Saṃyojanavippayuttā saṃyojaniyā paññā, saṃyojanavippayuttā asaṃyojaniyā paññā. Ganthaniyā paññā, aganthaniyā paññā. Ganthavippayuttā ganthaniyā paññā, ganthavippayuttā aganthaniyā paññā.

智事有二种：世间慧与出世间慧。有为某者所识知的慧，有不为某者所识知的慧。有漏慧与无漏慧。与漏不相应的有漏慧，与漏不相应的无漏慧。结所系慧与非结所系慧。与结不相应的结所系慧，与结不相应的非结所系慧。系所系慧与非系所系慧。与系不相应的系所系慧，与系不相应的非系所系慧。

Oghaniyā paññā, anoghaniyā paññā. Oghavippayuttā oghaniyā paññā, oghavippayuttā anoghaniyā paññā. Yoganiyā paññā, ayoganiyā paññā. Yogavippayuttā yoganiyā paññā, yogavippayuttā ayoganiyā paññā. Nīvaraṇiyā paññā, anīvaraṇiyā paññā. Nīvaraṇavippayuttā nīvaraṇiyā paññā, nīvaraṇavippayuttā anīvaraṇiyā paññā. Parāmaṭṭhā paññā, aparāmaṭṭhā paññā. Parāmāsavippayuttā parāmaṭṭhā paññā, parāmāsavippayuttā aparāmaṭṭhā paññā. Upādiṇṇā paññā, anupādiṇṇā paññā. Upādāniyā paññā, anupādāniyā paññā. Upādānavippayuttā upādāniyā paññā, upādānavippayuttā anupādāniyā paññā.

暴流所系慧与非暴流所系慧。与暴流不相应的暴流所系慧，与暴流不相应的非暴流所系慧。轭所系慧与非轭所系慧。与轭不相应的轭所系慧，与轭不相应的非轭所系慧。盖所系慧与非盖所系慧。与盖不相应的盖所系慧，与盖不相应的非盖所系慧。执取所触慧与非执取所触慧。与执取不相应的执取所触慧，与执取不相应的非执取所触慧。已执受慧与未执受慧。取所系慧与非取所系慧。与取不相应的取所系慧，与取不相应的非取所系慧。

Saṃkilesikā paññā, asaṃkilesikā paññā. Kilesavippayuttā saṃkilesikā paññā, kilesavippayuttā asaṃkilesikā paññā. Savitakkā paññā, avitakkā paññā. Savicārā paññā, avicārā paññā. Sappītikā paññā, appītikā paññā. Pītisahagatā paññā, na pītisahagatā paññā. Sukhasahagatā paññā, na sukhasahagatā paññā. Upekkhāsahagatā paññā, na upekkhāsahagatā paññā[Pg.17]. Kāmāvacarā paññā, na kāmāvacarā paññā. Rūpāvacarā paññā, na rūpāvacarā paññā. Arūpāvacarā paññā, na arūpāvacarā paññā. Pariyāpannā paññā, apariyāpannā paññā. Niyyānikā paññā, aniyyānikā paññā. Niyatā paññā, aniyatā paññā. Sauttarā paññā, anuttarā paññā. Atthajāpikā paññā, jāpitatthā paññā. Evaṃ duvidhena ñāṇavatthu.

染污慧与非染污慧。与烦恼不相应的染污慧，与烦恼不相应的非染污慧。有寻慧与无寻慧。有伺慧与无伺慧。有喜慧与无喜慧。喜俱行慧与非喜俱行慧。乐俱行慧与非乐俱行慧。舍俱行慧与非舍俱行慧。欲界慧与非欲界慧。色界慧与非色界慧。无色界慧与非无色界慧。所摄慧与非所摄慧。能出离慧与非能出离慧。决定慧与不定慧。有上慧与无上慧。令义显现的慧与义已显现的慧。如是为二种智事。

Tividhena ñāṇavatthu – cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā. Dānamayā paññā, sīlamayā paññā, bhāvanāmayā paññā. Adhisīle paññā, adhicitte paññā, adhipaññāya paññā. Āyakosallaṃ, apāyakosallaṃ, upāyakosallaṃ.

智事有三种：思所成慧、闻所成慧、修所成慧。施所成慧、戒所成慧、修所成慧。增上戒中的慧、增上心中的慧、增上慧中的慧。增长善巧、减损善巧、方便善巧。

Vipākā paññā, vipākadhammadhammā paññā, nevavipākanavipākadhammadhammā paññā. Upādiṇṇupādāniyā paññā, anupādiṇṇupādāniyā paññā, anupādiṇṇaanupādāniyā paññā. Savitakkasavicārā paññā, avitakkavicāramattā paññā, avitakkaavicārā paññā. Pītisahagatā paññā, sukhasahagatā paññā, upekkhāsahagatā paññā. Ācayagāminī paññā, apacayagāminī paññā, nevācayagāmināpacayagāminī paññā. Sekkhā paññā, asekkhā paññā, nevasekkhanāsekkhā paññā. Parittā paññā, mahaggatā paññā, appamāṇā paññā. Parittārammaṇā paññā, mahaggatārammaṇā paññā, appamāṇārammaṇā paññā. Maggārammaṇā paññā, maggahetukā paññā, maggādhipatinī paññā. Uppannā paññā, anuppannā paññā, uppādinī paññā. Atītā paññā, anāgatā paññā, paccuppannā paññā. Atītārammaṇā paññā, anāgatārammaṇā paññā, paccuppannārammaṇā paññā. Ajjhattā paññā, bahiddhā paññā, ajjhattabahiddhā paññā. Ajjhattārammaṇā paññā, bahiddhārammaṇā paññā, ajjhattabahiddhārammaṇā paññā.

异熟慧、异熟法慧、非异熟非异熟法慧。执取并所取慧、非执取但所取慧、非执取非所取慧。有寻有伺慧、无寻唯伺慧、无寻无伺慧。喜俱行慧、乐俱行慧、舍俱行慧。导向积集慧、导向损减慧、非导向积集非导向损减慧。有学慧、无学慧、非有学非无学慧。小慧、大行慧、无量慧。小所缘慧、大行所缘慧、无量所缘慧。道所缘慧、道为因慧、道为增上慧。已生慧、未生慧、能生慧。过去慧、未来慧、现在慧。过去所缘慧、未来所缘慧、现在所缘慧。内慧、外慧、内外慧。内所缘慧、外所缘慧、内外所缘慧。

Savitakkasavicārā [Pg.18] paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā. Atthi upādiṇṇupādāniyā, atthi anupādiṇṇupādāniyā, atthi anupādiṇṇaanupādāniyā. Atthi pītisahagatā, atthi sukhasahagatā, atthi upekkhāsahagatā. Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī. Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā. Atthi parittā, atthi mahaggatā, atthi appamāṇā. Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā. Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī. Atthi uppannā, atthi anuppannā, atthi uppādinī. Atthi atītā, atthi anāgatā, atthi paccuppannā. Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā. Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā. Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.

有寻有伺慧，有是异熟，有是异熟法，有是非异熟非异熟法。有是执取并所取，有是非执取但所取，有是非执取非所取。有是喜俱行，有是乐俱行，有是舍俱行。有是导向积集，有是导向损减，有是非导向积集非导向损减。有是有学，有是无学，有是非有学非无学。有是小，有是大行，有是无量。有是小所缘，有是大行所缘，有是无量所缘。有是道所缘，有是道为因，有是道为增上。有是已生，有是未生，有是能生。有是过去，有是未来，有是现在。有是过去所缘，有是未来所缘，有是现在所缘。有是内，有是外，有是内外。有是内所缘，有是外所缘，有是内外所缘。

Avitakkavicāramattā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā. Atthi upādiṇṇupādāniyā, atthi anupādiṇṇupādāniyā, atthi anupādiṇṇaanupādāniyā. Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī. Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā. Atthi uppannā, atthi anuppannā, atthi uppādinī. Atthi atītā, atthi anāgatā, atthi paccuppannā. Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.

无寻唯伺慧，有是异熟，有是异熟法，有是非异熟非异熟法。有是执取并所取，有是非执取但所取，有是非执取非所取。有是导向积集，有是导向损减，有是非导向积集非导向损减。有是有学，有是无学，有是非有学非无学。有是已生，有是未生，有是能生。有是过去，有是未来，有是现在。有是内，有是外，有是内外。

Avitakkaavicārā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā. Atthi upādiṇṇupādāniyā, atthi anupādiṇṇupādāniyā, atthi anupādiṇṇaanupādāniyā. Atthi pītisahagatā, atthi sukhasahagatā, atthi [Pg.19] upekkhāsahagatā. Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī. Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā. Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā. Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī. Atthi uppannā, atthi anuppannā, atthi uppādinī. Atthi atītā, atthi anāgatā, atthi paccuppannā. Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā. Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā. Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.

无寻无伺慧，有是异熟，有是异熟法，有是非异熟非异熟法。有是执取并所取，有是非执取但所取，有是非执取非所取。有是喜俱行，有是乐俱行，有是舍俱行。有是导向积集，有是导向损减，有是非导向积集非导向损减。有是有学，有是无学，有是非有学非无学。有是小所缘，有是大行所缘，有是无量所缘。有是道所缘，有是道为因，有是道为增上。有是已生，有是未生，有是能生。有是过去，有是未来，有是现在。有是过去所缘，有是未来所缘，有是现在所缘。有是内，有是外，有是内外。有是内所缘，有是外所缘，有是内外所缘。

Pītisahagatā paññā, sukhasahagatā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā. Atthi upādiṇṇupādāniyā, atthi anupādiṇṇupādāniyā, atthi anupādiṇṇaanupādāniyā. Atthi savitakkasavicārā, atthi avitakkavicāramattā, atthi avitakkaavicārā. Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī. Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā. Atthi parittā, atthi mahaggatā, atthi appamāṇā. Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā. Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī. Atthi uppannā, atthi anuppannā, atthi uppādinī. Atthi atītā, atthi anāgatā, atthi paccuppannā. Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā. Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā. Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.

喜俱行慧、乐俱行慧，有异熟，有异熟法，有非异熟非异熟法。有已执取且为所执取，有未执取但为所执取，有未执取亦非所执取。有有寻有伺，有无寻唯伺，有无寻无伺。有导向积聚，有导向损减，有非导向积聚亦非导向损减。有有学，有无学，有非有学非无学。有小，有大，有无量。有小所缘，有大所缘，有无量所缘。有道所缘，有道因，有道增上。有已生，有未生，有能生。有过去，有未来，有现在。有过去所缘，有未来所缘，有现在所缘。有内，有外，有内外。有内所缘，有外所缘，有内外所缘。

Upekkhāsahagatā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā. Atthi upādiṇṇupādāniyā[Pg.20], atthi anupādiṇṇupādāniyā, atthi anupādiṇṇaanupādāniyā. Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī. Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā. Atthi parittā, atthi mahaggatā, atthi appamāṇā. Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā. Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī. Atthi uppannā, atthi anuppannā, atthi uppādinī. Atthi atītā, atthi anāgatā, atthi paccuppannā. Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā. Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā. Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā. Evaṃ tividhena ñāṇavatthu.

舍俱行慧，有异熟，有异熟法，有非异熟非异熟法。有已执取且为所执取，有未执取但为所执取，有未执取亦非所执取。有导向积聚，有导向损减，有非导向积聚亦非导向损减。有有学，有无学，有非有学非无学。有小，有大，有无量。有小所缘，有大所缘，有无量所缘。有道所缘，有道因，有道增上。有已生，有未生，有能生。有过去，有未来，有现在。有过去所缘，有未来所缘，有现在所缘。有内，有外，有内外。有内所缘，有外所缘，有内外所缘。如此，是三种智慧事。

Catubbidhena ñāṇavatthu – kammassakatañāṇaṃ, saccānulomikaṃ ñāṇaṃ, maggasamaṅgissa ñāṇaṃ, phalasamaṅgissa ñāṇaṃ. Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Kāmāvacarā paññā, rūpāvacarā paññā, arūpāvacarā paññā, apariyāpannā paññā. Dhamme ñāṇaṃ, anvaye ñāṇaṃ, paricce ñāṇaṃ, sammuti ñāṇaṃ. Atthi paññā ācayāya, no apacayāya, atthi paññā apacayāya, no ācayāya, atthi paññā ācayāya ceva, apacayāya ca, atthi paññā nevācayāya, no apacayāya. Atthi paññā nibbidāya, no paṭivedhāya, atthi paññā paṭivedhāya, no nibbidāya, atthi paññā nibbidāya ceva, paṭivedhāya ca, atthi paññā neva nibbidāya, no paṭivedhāya. Hānabhāginī paññā, ṭhitibhāginī paññā, visesabhāginī paññā, nibbedhabhāginī paññā.

四种智慧事——业所有智，随顺谛智，道相应智，果相应智。苦智，苦集智，苦灭智，苦灭道智。欲界智慧，色界智慧，无色界智慧，不系智慧。法智，类智，他心智，世俗智。有智慧导向积聚而非损减，有智慧导向损减而非积聚，有智慧既导向积聚也导向损减，有智慧既非导向积聚也非导向损减。有智慧为厌离而非为通达，有智慧为通达而非为厌离，有智慧既为厌离也为通达，有智慧既非为厌离也非为通达。退分智慧，住分智慧，胜分智慧，决择分智慧。

Catasso [Pg.21] paṭisambhidā. Catasso paṭipadā. Cattāri ārammaṇāni. Jarāmaraṇe ñāṇaṃ, jarāmaraṇasamudaye ñāṇaṃ, jarāmaraṇanirodhe ñāṇaṃ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ. Jātiyā ñāṇaṃ…pe… bhave ñāṇaṃ…pe… upādāne ñāṇaṃ…pe… taṇhāya ñāṇaṃ…pe… vedanāya ñāṇaṃ…pe… phasse ñāṇaṃ…pe… saḷāyatane ñāṇaṃ…pe… nāmarūpe ñāṇaṃ…pe… viññāṇe ñāṇaṃ…pe… saṅkhāresu ñāṇaṃ, saṅkhārasamudaye ñāṇaṃ, saṅkhāranirodhe ñāṇaṃ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ. Evaṃ catubbidhena ñāṇavatthu.

四无碍解。四行道。四所缘。老死智，老死集智，老死灭智，老死灭道智。生智……乃至……有智……乃至……取智……乃至……爱智……乃至……受智……乃至……触智……乃至……六处智……乃至……名色智……乃至……识智……乃至……行智，行集智，行灭智，行灭道智。如此，是四种智慧事。

Pañcavidhena ñāṇavatthu – pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi. Evaṃ pañcavidhena ñāṇavatthu.

五种智慧事——五支正定，五智正定。如此，是五种智慧事。

Chabbidhena ñāṇavatthu – chasu abhiññāsu paññā. Evaṃ chabbidhena ñāṇavatthu.

六种智慧事——六神通中的智慧。如此，是六种智慧事。

Sattavidhena ñāṇavatthu – sattasattati ñāṇavatthūni. Evaṃ sattavidhena ñāṇavatthu.

七种智慧事——七十七种智慧事。如此，是七种智慧事。

Aṭṭhavidhena ñāṇavatthu – catūsu maggesu, catūsu phalesu paññā. Evaṃ aṭṭhavidhena ñāṇavatthu.

八种智慧事——四道与四果的智慧。如此，是八种智慧事。

Navavidhena ñāṇavatthu – navasu anupubbavihārasamāpattīsu paññā. Evaṃ navavidhena ñāṇavatthu.

九种智慧事——九次第住定中的智慧。如此，是九种智慧事。

Dasavidhena ñāṇavatthu – dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa? Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti. Yaṃ balaṃ āgamma tathāgato āsabhaṃ [Pg.22] ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

十种智慧事——如来的十种如来力。凭借这些力量，如来宣称最胜位，于大众中作狮子吼，转梵轮。是哪十种呢？在此，如来如实了知是处为是处，非处为非处。如来如实了知是处为是处，非处为非处，这也是如来的如来力。凭借此力，如来宣称最胜位，于大众中作狮子吼，转梵轮。

Puna caparaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti. Yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，如来如实了知过去、未来、现在诸业受持的处、因与异熟。如来如实了知过去、未来、现在诸业受持的处、因与异熟，这也是如来的如来力。凭借此力，如来宣称最胜位，于大众中作狮子吼，转梵轮。

Puna caparaṃ tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, yampi tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti. Yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，如来如实了知遍趣行道。如来如实了知遍趣行道，这也是如来的如来力。凭借此力，如来宣称最胜位，于大众中作狮子吼，转梵轮。

Puna caparaṃ tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, yampi tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti. Yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，如来如实了知多界、种种界之世间。如来如实了知多界、种种界之世间，这也是如来的如来力。凭借此力，如来宣称最胜位，于大众中作狮子吼，转梵轮。

Puna caparaṃ tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, yampi tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti. Yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，如来如实了知众生种种不同的志向。如来如实了知众生种种不同的志向，此亦是如来之如来力。依此力，如来自称居于最胜位，在众会中作狮子吼，转梵轮。

Puna caparaṃ tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, yampi tathāgato parasattānaṃ [Pg.23] parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti. Yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，如来如实了知其他众生、其他个人的诸根胜劣。如来如实了知其他众生、其他个人的诸根胜劣，此亦是如来之如来力。依此力，如来自称居于最胜位，在众会中作狮子吼，转梵轮。

Puna caparaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, yampi tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti. Yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，如来如实了知诸禅、解脱、等持、等至的杂染、清净与出起。如来如实了知诸禅、解脱、等持、等至的杂染、清净与出起，此亦是如来之如来力。依此力，如来自称居于最胜位，在众会中作狮子吼，转梵轮。

Puna caparaṃ tathāgato pubbenivāsānussatiṃ yathābhūtaṃ pajānāti, yampi tathāgato pubbenivāsānussatiṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti. Yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，如来如实了知宿住随念。如来如实了知宿住随念，此亦是如来之如来力。依此力，如来自称居于最胜位，在众会中作狮子吼，转梵轮。

Puna caparaṃ tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ pajānāti, yampi tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti. Yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，如来如实了知众生之死生。如来如实了知众生之死生，此亦是如来之如来力。依此力，如来自称居于最胜位，在众会中作狮子吼，转梵轮。

Puna caparaṃ tathāgato āsavānaṃ khayaṃ yathābhūtaṃ pajānāti, yampi tathāgato āsavānaṃ khayaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti. Yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，如来如实了知诸漏灭尽。如来如实了知诸漏灭尽，此亦是如来之如来力。依此力，如来自称居于最胜位，在众会中作狮子吼，转梵轮。

Imāni [Pg.24] dasa tathāgatassa tathāgatabalāni. Yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Evaṃ dasavidhena ñāṇavatthu.

此为如来之十如来力。具足此等诸力，如来自称居于最胜位，在众会中作狮子吼，转梵轮。如是，十种智事。

Ñāṇavibhaṅgaṃ.

智分别。

Khuddakavatthuvibhaṅgo

小事分别

Ekakaṃ

一法

Jātimado (vibha. 832), gottamado, ārogyamado, yobbanamado, jīvitamado, lābhamado, sakkāramado, garukāramado, purekkhāramado, parivāramado, bhogamado, vaṇṇamado, sutamado, paṭibhānamado, rattaññumado, piṇḍapātikamado, anavaññātamado, iriyāpathamado, iddhimado, yasamado, sīlamado, jhānamado, sippamado, ārohamado, pariṇāhamado, saṇṭhānamado, pāripūrimado, mado, pamādo, thambho, sārambho, atricchatā, mahicchatā, pāpicchatā, siṅgaṃ, tintiṇaṃ, cāpalyaṃ, asabhāgavutti, arati, tandī, vijambhitā, bhattasammado, cetaso ca līnattaṃ, kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatā, ‘‘seyyohamasmī’’ti māno, ‘‘sadisohamasmī’’ti māno, ‘‘hīnohamasmī’’ti māno. Seyyassa ‘‘seyyohamasmī’’ti māno, seyyassa ‘‘sadisohamasmī’’ti māno, seyyassa ‘‘hīnohamasmī’’ti māno, sadisassa ‘‘seyyohamasmī’’ti māno, sadisassa ‘‘sadisohamasmī’’ti māno, sadisassa ‘‘hīnohamasmī’’ti māno, hīnassa ‘‘seyyohamasmī’’ti māno, hīnassa [Pg.25] ‘‘sadisohamasmī’’ti māno, hīnassa ‘‘hīnohamasmī’’ti māno, māno, atimāno, mānātimāno, omāno, adhimāno, asmimāno, micchāmāno, ñātivitakko, janapadavitakko, amaravitakko, parānuddayatāpaṭisaṃyutto vitakko, lābhasakkārasilokapaṭisaṃyutto vitakko, anavaññattipaṭisaṃyutto vitakko (vibha. 832). Ekakaṃ.

生憍（《分别论》832）、族姓憍、无病憍、青春憍、寿命憍、利得憍、恭敬憍、尊重憍、受推崇憍、眷属憍、财富憍、容色憍、多闻憍、辩才憍、长老憍、乞食憍、不被轻蔑憍、威仪憍、神通憍、名声憍、戒憍、禅憍、技艺憍、高大憍、壮硕憍、体形憍、圆满憍、憍、放逸、顽固、争强、过度欲求、大欲求、恶欲求、高慢、固执、轻率、不正当行为、不乐、怠惰、呵欠、食后昏沉及心之迟钝、虚伪、奉承、示意、诽谤、以利求利。“我胜”之慢、“我等”之慢、“我劣”之慢。于胜者，起“我胜”之慢、起“我等”之慢、起“我劣”之慢；于等者，起“我胜”之慢、起“我等”之慢、起“我劣”之慢；于劣者，起“我胜”之慢、起“我等”之慢、起“我劣”之慢。慢、过慢、慢过慢、卑劣慢、增上慢、我是慢、邪慢。亲族寻、国土寻、不死寻、与怜悯他人相应之寻、与利得、恭敬、名声相应之寻、与不被轻蔑相应之寻（《分别论》832）。一法。

Dukaṃ

二法

Kodho ca upanāho ca, makkho ca paḷāso ca, issā ca macchariyañca, māyā ca sāṭheyyañca, avijjā ca bhavataṇhā ca, bhavadiṭṭhi ca vibhavadiṭṭhi ca, sassatadiṭṭhi ca ucchedadiṭṭhi ca, antavādiṭṭhi ca anantavādiṭṭhi ca, pubbantānudiṭṭhi ca aparantānudiṭṭhi ca, ahirikañca anottappañca, dovacassatā ca pāpamittatā ca, anajjavo ca amaddavo ca, akkhanti ca asoraccañca, asākhalyañca appaṭisanthāro ca, indriyesu aguttadvāratā ca bhojane amattaññutā ca, muṭṭhassaccañca asampajaññañca, sīlavipatti ca diṭṭhivipatti ca, ajjhattasaṃyojanañca bahiddhāsaṃyojanañca. Dukaṃ.

愤怒与怀恨，覆与恼害，嫉妒与悭吝，虚伪与诈骗，无明与有爱，有见与无有见，常见与断见，有边见与无边见，前际随见与后际随见，无惭与无愧，难教与恶友，不正直与不柔和，不忍耐与不和顺，不亲切与不殷勤，不守护根门与饮食不知节量，失念与不正知，戒毁坏与见毁坏，内结与外结。二法。

Tikaṃ

三法

Tīṇi akusalamūlāni, tayo akusalavitakkā, tisso akusalasaññā, tisso akusaladhātuyo, tīṇi duccaritāni, tayo āsavā, tīṇi saṃyojanāni, tisso taṇhā, aparāpi tisso taṇhā, aparāpi tisso taṇhā, tisso esanā, tisso vidhā, tīṇi bhayāni, tīṇi tamāni, tīṇi titthāyatanāni, tayo kiñcanā, tīṇi aṅgaṇāni, tīṇi malāni, tīṇi visamāni, aparānipi tīṇi visamāni, tayo aggī, tayo kasāvā, aparepi tayo kasāvā.

三不善根，三不善寻，三不善想，三不善界，三恶行，三漏，三结，三爱，另有三爱，另有三爱，三求，三慢，三怖畏，三暗，三外道处，三障碍，三秽，三垢，三不平等，另有三不平等，三火，三垢染，另有三垢染。

Assādadiṭṭhi [Pg.26] attānudiṭṭhi micchādiṭṭhi, arati vihesā adhammacariyā, dovacassatā pāpamittatā nānattasaññā, uddhaccaṃ kosajjaṃ pamādo, asantuṭṭhitā asampajaññatā mahicchatā, ahirikaṃ anottappaṃ pamādo, anādariyaṃ dovacassatā pāpamittatā, assaddhiyaṃ avadaññutā kosajjaṃ, uddhaccaṃ asaṃvaro dussīlyaṃ, ariyānaṃ adassanakamyatā saddhammaṃ asotukamyatā upārambhacittatā, muṭṭhassaccaṃ asampajaññaṃ cetaso vikkhepo, ayoniso manasikāro kummaggasevanā cetaso ca līnattaṃ. Tikaṃ.

味著见、我见、邪见；不乐、恼害、不如法行；难教、恶友、种种想；掉举、懈怠、放逸；不知足、不正知、大欲；无惭、无愧、放逸；不尊重、难教、恶友；不信、不知报恩、懈怠；掉举、不防护、恶戒；不乐见圣者、不乐闻正法、责难心；失念、不正知、心散乱；不如理作意、亲近邪道、心萎靡。三法。

Catukkaṃ

四法

Cattāro āsavā, cattāro ganthā, cattāro oghā, cattāro yogā, cattāri upādānāni, cattāro taṇhuppādā, cattāri agatigamanāni, cattāro vipariyāsā, cattāro anariyavohārā, aparepi cattāro anariyavohārā, cattāri duccaritāni, aparāpi cattāri duccaritāni, cattāri bhayāni, (aparānipi cattāri bhayāni,) catasso diṭṭhiyo. Catukkaṃ.

四漏、四身系、四暴流、四轭、四取、四爱生、四不正行、四颠倒、四非圣语、另有四非圣语、四恶行、另有四恶行、四怖畏、（另有四怖畏）、四见。四法。

Pañcakaṃ

五法

Pañcorambhāgiyāni saṃyojanāni, pañcuddhambhāgiyāni saṃyojanāni, pañca macchariyāni, pañca saṅgā, pañca sallā, pañca cetokhilā, pañca cetasovinibandhā, pañca nīvaraṇāni, pañca kammāni ānantarikāni, pañca diṭṭhiyo, pañca verā, pañca byasanā, pañca akkhantiyā ādīnavā, pañca bhayāni, pañca diṭṭhadhammanibbānavādā. Pañcakaṃ.

五下分结，五上分结，五悭，五执着，五箭，五心荒芜，五心缚，五盖，五无间业，五见，五怨，五衰损，五不忍过患，五怖畏，五现法涅槃论。五法。

Chakkaṃ

六法

Cha vivādamūlāni, cha chandarāgā dhammā, cha virodhavatthūni, cha taṇhākāyā, cha agāravā, cha parihāniyā dhammā, aparepi [Pg.27] cha parihāniyā dhammā, cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā, cha gehasitāni somanassāni, cha gehasitāni domanassāni, cha gehasitā upekkhā, cha diṭṭhiyo. Chakkaṃ.

六诤根，六欲贪法，六违逆事，六爱身，六不敬，六退法，另有六退法，六喜随观，六忧随观，六舍随观，六依家喜，六依家忧，六依家舍，六见。六法。

Sattakaṃ

七法

Satta anusayā, satta saṃyojanāni, satta pariyuṭṭhānāni, satta asaddhammā, satta duccaritāni, satta mānā, satta diṭṭhiyo. Sattakaṃ.

七随眠，七结，七缠，七不正法，七恶行，七慢，七见。七法。

Aṭṭhakaṃ

八法

Aṭṭha kilesavatthūni, aṭṭha kusītavatthūni, aṭṭhasu lokadhammesu cittassa paṭighāto, aṭṭha anariyavohārā, aṭṭha micchattā, aṭṭha purisadosā, aṭṭha asaññivādā, aṭṭha nevasaññināsaññivādā. Aṭṭhakaṃ.

八烦恼事，八懈怠事，于八世间法中心生障碍，八非圣言，八邪性，八人过，八无想论，八非想非非想论。八法。

Navakaṃ

九法

Nava āghātavatthūni, nava purisamalāni, navavidhā mānā, nava taṇhāmūlakā dhammā, nava iñjitāni, nava maññitāni, nava phanditāni, nava papañcitāni, nava saṅkhatāni. Navakaṃ.

九瞋恚事，九人垢，九慢，九爱根法，九动，九想，九摇动，九戏论，九有为。九法。

Dasakaṃ

十法

Dasa kilesavatthūni, dasa āghātavatthūni, dasa akusalakammapathā, dasa saṃyojanāni, dasa micchattā, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi. Dasakaṃ.

十烦恼事，十瞋恚事，十不善业道，十结，十邪性，十事邪见，十事边见。十法。

Aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṃ abhisaññuhitvā abhisaṅkhipitvā chattiṃsa taṇhāvicaritāni honti[Pg.28], iti atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni, tadekajjhaṃ abhisaññuhitvā abhisaṅkhipitvā aṭṭha taṇhāvicaritasataṃ hoti, yāni ca dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā.

依内有十八爱行，依外有十八爱行，总集总摄之，则有三十六爱行。如是，过去三十六爱行，未来三十六爱行，现在三十六爱行，总集总摄之，则有一百零八爱行。以及世尊在《梵网经》(Brahmajāla)记说中所说的六十二见。

Khuddakavatthuvibhaṅgaṃ.

小事分别。

Dhammahadayavibhaṅgo

法心分别

Kati khandhā, kati āyatanāni, kati dhātuyo, kati saccāni, kati indriyāni, kati hetū, kati āhārā, kati phassā, kati vedanā, kati saññā, kati cetanā, kati cittāni (vibha. 978)?

几蕴？几处？几界？几谛？几根？几因？几食？几触？几受？几想？几思？几心？（《分别论》978）

Pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittāni (vibha. 978).

五蕴、十二处、十八界、四圣谛、二十二根、九因、四食、七触、七受、七想、七思、七心。（《分别论》978）

Dhammahadayavibhaṅgaṃ.

法心分别。

Vibhaṅgamātikā niṭṭhitā.

《分别论》论母终。

3. Dhātukathāmātikā

3. 界说论母

Nayamātikā

方法母

Saṅgaho asaṅgaho (dhātu. 1). Saṅgahitena asaṅgahitaṃ. Asaṅgahitena saṅgahitaṃ. Saṅgahitena saṅgahitaṃ. Asaṅgahitena asaṅgahitaṃ. Sampayogo vippayogo. Sampayuttena vippayuttaṃ. Vippayuttena sampayuttaṃ. Sampayuttena sampayuttaṃ. Vippayuttena [Pg.29] vippayuttaṃ. Saṅgahitena sampayuttaṃ vippayuttaṃ. Sampayuttena saṅgahitaṃ asaṅgahitaṃ. Asaṅgahitena sampayuttaṃ vippayuttaṃ. Vippayuttena saṅgahitaṃ asaṅgahitaṃ.

摄与不摄（《界说论》1）。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、不相应。以相应者摄、不摄。以不摄者相应、不相应。以不相应者摄、不摄。

Abbhantaramātikā

内母

Pañcakkhandhā. Dvādasāyatanāni. Aṭṭhārasa dhātuyo. Cattāri saccāni. Bāvīsatindriyāni. Paṭiccasamuppādo. Cattāro satipaṭṭhānā. Cattāro sammappadhānā. Cattāro iddhipādā. Cattāri jhānāni. Catasso appamaññāyo. Pañcindriyāni. Pañca balāni. Satta bojjhaṅgā. Ariyo aṭṭhaṅgiko maggo. Phasso vedanā saññā cetanā cittaṃ adhimokkho manasikāro.

五蕴。十二处。十八界。四圣谛。二十二根。缘起。四念处。四正勤。四神足。四禅。四无量心。五根。五力。七觉支。八圣道分。触、受、想、思、心、胜解、作意。

Nayamukhamātikā

方法门母

Tīhi saṅgaho. Tīhi asaṅgaho. Catūhi sampayogo. Catūhi vippayogo.

三摄。三不摄。四相应。四不相应。

Lakkhaṇamātikā

相母

Sabhāgo. Visabhāgo.

同分。异分。

Bāhiramātikā

外母

Sabbāpi dhammasaṅgaṇī dhātukathāya mātikāti.

一切《法集论》是《界说论》的论母。

Dhātukathāmātikā niṭṭhitā.

《界说论》论母终。

4. Puggalapaññattimātikā

4. 人施设论母

Cha paññattiyo (pu. pa. mātikā 1) – khandhapaññatti āyatanapaññatti dhātupaññatti saccapaññatti indriyapaññatti puggalapaññattīti.

六种施设（《人施设论》母1）——蕴施设、处施设、界施设、谛施设、根施设、人施设。

Puggalapaññattimātikā niṭṭhitā.

《人施设论》论母终。

5. Kathāvatthumātikā

5. 论事论母

Puggalakathā

补特伽罗论

Suddhasaccikaṭṭhaanulomapaccanīkaṃ

纯粹真实义顺逆

Puggalo [Pg.30] upalabbhati saccikaṭṭhaparamatthenāti (kathā. 1), āmantā. Yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.

补特伽罗以究竟真实义可得吗？（《论事》1）是的。那究竟真实义，补特伽罗是由此以究竟真实义可得吗？不应如此说。

Ājānāhi niggahaṃ – hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

你要明白这个诘难：如果补特伽罗以究竟真实义可得，那么你确实应该说：“那究竟真实义，补特伽罗是由此以究竟真实义可得。”而你却在那里说：“应该说‘补特伽罗以究竟真实义可得’，但不应该说‘那究竟真实义，补特伽罗是由此以究竟真实义可得’”，这是错误的。

No ce pana vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

如果不能这样说：“那究竟真实义，补特伽罗是由此以究竟真实义可得”，那么你确实不应该说：“补特伽罗以究竟真实义可得”。而你却在那里说：“应该说‘补特伽罗以究竟真实义可得’，但不应该说‘那究竟真实义，补特伽罗是由此以究竟真实义可得’”，这是错误的。

Anulomapañcakaṃ.

顺向五支。

Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.

补特伽罗以究竟真实义不可得吗？是的。那究竟真实义，补特伽罗是由此以究竟真实义不可得吗？不应如此说。

Ājānāhi [Pg.31] paṭikammaṃ – hañci puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

你要明白这个反诘：如果补特伽罗以究竟真实义不可得，那么你确实应该说：“那究竟真实义，补特伽罗是由此以究竟真实义不可得。”而你却在那里说：“应该说‘补特伽罗以究竟真实义不可得’，但不应该说‘那究竟真实义，补特伽罗是由此以究竟真实义不可得’”，这是错误的。

No ce pana vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

如果不应说“那究竟真实义，补特伽罗是由此以究竟真实义不可得”，那么你确实不应该说“补特伽罗以究竟真实义不可得”。而你却在那里说：“应该说‘补特伽罗以究竟真实义不可得’，但不应该说‘那究竟真实义，补特伽罗是由此以究竟真实义不可得’”，这是错误的。

Paṭikammacatukkaṃ.

反诘四支。

Tvaṃ ce pana maññasi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti. Tena tava tattha hetāya paṭiññāya hevaṃ paṭijānantaṃ hevaṃ niggahetabbe, atha taṃ niggaṇhāma, suniggahito ca hosi –

若你认为：“应该说‘补特伽罗以究竟真实义不可得’，但不应该说‘那究竟真实义，补特伽罗是由此以究竟真实义不可得’”。那么，凭着你这个理由和主张，就这样诘难你，现在就这样诘难你，而且你已经被很好地诘难了——

Hañci puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

如果补特伽罗以究竟真实义不可得，那么你确实应该说：“那究竟真实义，补特伽罗是由此以究竟真实义不可得。”而你却在那里说：“应该说‘补特伽罗以究竟真实义不可得’，但不应该说‘那究竟真实义，补特伽罗是由此以究竟真实义不可得’”，这是错误的。

No [Pg.32] ce pana vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, idaṃ te micchā.

若不可说“那究竟真实义，补特伽罗是由此以究竟真实义不可得”，那么，你确实不应说“补特伽罗以究竟真实义不可得”。而你却说：“应说‘补特伽罗以究竟真实义不可得’，但不应说‘那究竟真实义，补特伽罗是由此以究竟真实义不可得’”，这是你的错误。

Niggahacatukkaṃ.

诘难四支。

Ese ce dunniggahite hevamevaṃ tattha dakkha, ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, no ca mayaṃ tayā tattha hetāya paṭiññāya hevaṃ paṭijānantā hevaṃ niggahetabbā, atha maṃ niggaṇhāsi, dunniggahitā ca homa –

若于此不善诘难处，你如此认为：“应说‘补特伽罗以究竟真实义可得’，但不应说‘那究竟真实义，补特伽罗是由此以究竟真实义可得’”，那么，我们如此宣称，不应被你以那个理由和主张如此诘难。但你若诘难我，我们就是被不善诘难的——

Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

若补特伽罗以究竟真实义可得，那么，你确实应说：“那究竟真实义，补特伽罗是由此以究竟真实义可得。”而你却说：“应说‘补特伽罗以究竟真实义可得’，但不应说‘那究竟真实义，补特伽罗是由此以究竟真实义可得’”，这是错误的。

No ce pana vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, idaṃ te micchā.

若不可说“那究竟真实义，补特伽罗是由此以究竟真实义可得”，那么，你确实不应说“补特伽罗以究竟真实义可得”。而你却说：“应说‘补特伽罗以究竟真实义可得’，但不应说‘那究竟真实义，补特伽罗是由此以究竟真实义可得’”，这是你的错误。

Upanayanacatukkaṃ.

导向四支。

Na [Pg.33] hevaṃ niggahetabbe, tena hi yaṃ niggaṇhāsi – hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

不应如此诘难。因此，你诘难说：“若补特伽罗以究竟真实义可得，那么，你确实应说：‘那究竟真实义，补特伽罗是由此以究竟真实义可得。’”而你却说：“应说‘补特伽罗以究竟真实义可得’，但不应说‘那究竟真实义，补特伽罗是由此以究竟真实义可得’”，这是错误的。

No ce pana vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, idaṃ te micchā. Tena hi ye kate niggahe, se niggahe dukkaṭe. Sukate paṭikamme. Sukatā paṭipādanāti.

若不可说“那究竟真实义，补特伽罗是由此以究竟真实义可得”，那么，你确实不应说“补特伽罗以究竟真实义可得”。而你却说：“应说‘补特伽罗以究竟真实义可得’，但不应说‘那究竟真实义，补特伽罗是由此以究竟真实义可得’”，这是你的错误。因此，你所作的诘难是恶作。对治得当。引导得当。

Niggamanacatukkaṃ.

结论四支。

Paṭhamo niggaho.

第一诘难。

Suddhasaccikaṭṭhapaccanīkānulomaṃ

纯粹真实义的逆顺

Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.

补特伽罗以究竟真实义不可得吗？是的。那究竟真实义，补特伽罗是由此以究竟真实义不可得吗？不应如此说。

Ājānāhi niggahaṃ – hañci puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho [Pg.34] paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

你当知此诘难：如果补特伽罗以究竟真实义不可得，那么你确实应该说：“那究竟真实义，补特伽罗是由此以究竟真实义不可得。”而你却在那里说：“应该说‘补特伽罗以究竟真实义不可得’，但不应该说‘那究竟真实义，补特伽罗是由此以究竟真实义不可得’”，这是错误的。

No ce pana vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

如果不应说“那究竟真实义，补特伽罗是由此以究竟真实义不可得”，那么你确实不应该说“补特伽罗以究竟真实义不可得”。而你却在那里说：“应该说‘补特伽罗以究竟真实义不可得’，但不应该说‘那究竟真实义，补特伽罗是由此以究竟真实义不可得’”，这是错误的。

Paccanīkapañcakaṃ.

逆五法。

Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.

“人依真实义与究竟义而可得吗？”“是的。”“就那真实义与究竟义而言，那人依真实义与究竟义而可得吗？”“不应如此说。”

Ājānāhi paṭikammaṃ – hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

你当知此对治：如果人依真实义与究竟义而可得，那么确实应该说“就那真实义与究竟义而言，那人依真实义与究竟义而可得”。你在此所说“应说‘人依真实义与究竟义而可得’，但不应说‘就那真实义与究竟义而言，那人依真实义与究竟义而可得’”是错误的。

No ce pana vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

如果不应说“就那真实义与究竟义而言，那人依真实义与究竟义而可得”，那么确实就不应说“人依真实义与究竟义而可得”。你在此所说“应说‘人依真实义与究竟义而可得’，但不应说‘就那真实义与究竟义而言，那人依真实义与究竟义而可得’”是错误的。

Paṭikammacatukkaṃ.

对治四法。

Tvaṃ [Pg.35] ce pana maññasi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti. Tena tava tattha hetāya paṭiññāya hevaṃ paṭijānantaṃ hevaṃ niggahetabbe, atha taṃ niggaṇhāma, suniggahito ca hosi –

但如果你认为“应说‘人依真实义与究竟义而可得’，但不应说‘就那真实义与究竟义而言，那人依真实义与究竟义而可得’”，那么，对于如此承认的你，应依此理由、此主张而如此驳斥。现在我们驳斥你，你已被善巧地驳斥了。

Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

如果人依真实义与究竟义而可得，那么确实应该说“就那真实义与究竟义而言，那人依真实义与究竟义而可得”。你在此所说“应说‘人依真实义与究竟义而可得’，但不应说‘就那真实义与究竟义而言，那人依真实义与究竟义而可得’”是错误的。

No ce pana vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, idaṃ te micchā.

如果不应说“就那真实义与究竟义而言，那人依真实义与究竟义而可得”，那么确实就不应说“人依真实义与究竟义而可得”。你在此所说“应说‘人依真实义与究竟义而可得’，但不应说‘就那真实义与究竟义而言，那人依真实义与究竟义而可得’”，这是你的错误。

Niggahacatukkaṃ.

驳斥四法。

Ese ce dunniggahite hevamevaṃ tattha dakkha, ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, no ca mayaṃ tayā tattha hetāya paṭiññāya hevaṃ paṭijānantā hevaṃ niggahetabbā, atha maṃ niggaṇhāsi, dunniggahitā ca homa –

如果此人被不善驳斥后，仍在此持此见解：“应说‘人依真实义与究竟义而不可得’，但不应说‘就那真实义与究竟义而言，那人依真实义与究竟义而不可得’”，那么，我们不因你的那个理由和主张而如此承认，不应被你如此驳斥。但你却驳斥我，我们是被不善驳斥的。

Hañci [Pg.36] puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

如果人依真实义与究竟义而不可得，那么确实应该说“就那真实义与究竟义而言，那人依真实义与究竟义而不可得”。你在此所说“应说‘人依真实义与究竟义而不可得’，但不应说‘就那真实义与究竟义而言，那人依真实义与究竟义而不可得’”是错误的。

No ce pana vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, idaṃ te micchā.

如果不应说“就那真实义与究竟义而言，那人依真实义与究竟义而不可得”，那么确实就不应说“人依真实义与究竟义而不可得”。你在此所说“应说‘人依真实义与究竟义而不可得’，但不应说‘就那真实义与究竟义而言，那人依真实义与究竟义而不可得’”，这是你的错误。

Upanayanacatukkaṃ.

导引四法。

Na hevaṃ niggahetabbe, tena hi yaṃ niggaṇhāsi – hañci puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

不应如此驳斥。因为你这样驳斥：如果人依真实义与究竟义而不可得，那么确实应该说“就那真实义与究竟义而言，那人依真实义与究竟义而不可得”。你所说“应该说‘人依真实义与究竟义而不可得’，但不应说‘就那真实义与究竟义而言，那人依真实义与究竟义而不可得’”，是错误的。

No ce pana vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, idaṃ te micchā, tena hi ye kate niggahe[Pg.37], se niggahe dukkaṭe. Sukate paṭikamme, sukatā paṭipādanāti.

如果不应说“就那真实义与究竟义而言，那人依真实义与究竟义而不可得”，那么就根本不应说“人依真实义与究竟义而不可得”。你所说“应该说‘人依真实义与究竟义而不可得’，但不应说‘就那真实义与究竟义而言，那人依真实义与究竟义而不可得’”，这是你的错误。因此，你所做的驳斥是恶作。对治是善作，论证是善作。

Niggamanacatukkaṃ.

结论四法。

Dutiyo niggaho.

第二驳斥。

Okāsasaccikaṭṭhaanulomapaccanīkaṃ

依处、真实义之顺逆论

Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Sabbattha puggalo upalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.

“人依真实义与究竟义而可得吗？”“是的。”“在一切处，人依真实义与究竟义而可得吗？”“不应如此说。”

Ājānāhi niggahaṃ – hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘sabbattha puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘sabbattha puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

你当知此驳斥：如果人依真实义与究竟义而可得，那么确实应该说“在一切处，人依真实义与究竟义而可得”。你在此所说“应说‘人依真实义与究竟义而可得’，但不应说‘在一切处，人依真实义与究竟义而可得’”是错误的。

No ce pana vattabbe ‘‘sabbattha puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘sabbattha puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā…pe….

如果不应说“在一切处，人依真实义与究竟义而可得”，那么确实就不应说“人依真实义与究竟义而可得”。你在此所说“应说‘人依真实义与究竟义而可得’，但不应说‘在一切处，人依真实义与究竟义而可得’”是错误的……

Tatiyo niggaho.

第三驳斥。

Kālasaccikaṭṭhaanulomapaccanīkaṃ

时间、真实义之顺逆论

Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Sabbadā puggalo upalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.

“人依真实义与究竟义而可得吗？”“是的。”“在任何时候，人依真实义与究竟义而可得吗？”“不应如此说。”

Ājānāhi [Pg.38] niggahaṃ – hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘sabbadā puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘sabbadā puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.

当知此驳斥：如果补特伽罗以真实究竟义可得，那么确实应该说“补特伽罗恒常以真实究竟义可得”。你在此处说“应说‘补特伽罗以真实究竟义可得’，但不应说‘补特伽罗恒常以真实究竟义可得’”，这是错误的。

No ce pana vattabbe ‘‘sabbadā puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘sabbadā puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā…pe….

若不应说“补特伽罗恒常以真实究竟义可得”，那么确实也不应说“补特伽罗以真实究竟义可得”。你在此处说“应说‘补特伽罗以真实究竟义可得’，但不应说‘补特伽罗恒常以真实究竟义可得’”，这是错误的……

Catuttho niggaho.

第四驳斥。

Avayavasaccikaṭṭhaanulomapaccanīkaṃ

支分真实义之顺逆

Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Sabbesu puggalo upalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.

“补特伽罗以真实究竟义可得吗？”“是的。”“在一切支分中，补特伽罗都以真实究竟义可得吗？”“不应该这样说。”

Ājānāhi niggahaṃ – hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘sabbesu puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘sabbesu puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti? Micchā.

当知此驳斥：如果补特伽罗以真实究竟义可得，那么确实应该说“在一切支分中，补特伽罗都以真实究竟义可得”。你在此处说“应说‘补特伽罗以真实究竟义可得’，但不应说‘在一切支分中，补特伽罗都以真实究竟义可得’”，这是错误的。

No ce pana vattabbe ‘‘sabbesu puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘sabbesu puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā…pe….

若不应说“在一切支分中，补特伽罗都以真实究竟义可得”，那么确实也不应说“补特伽罗以真实究竟义可得”。你在此处说“应说‘补特伽罗以真实究竟义可得’，但不应说‘在一切支分中，补特伽罗都以真实究竟义可得’”，这是错误的……

Pañcamo niggaho.

第五驳斥。

Okāsasaccikaṭṭhapaccanīkānulomaṃ

依处真实究竟义之逆顺

Puggalo [Pg.39] nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Sabbattha puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.

“补特伽罗于真实究竟义中不可得吗？”“是的。”“于一切处，补特伽罗皆于真实究竟义中不可得吗？”“不应如是说。”

Ājānāhi niggahaṃ – hañci puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘sabbattha puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘sabbattha puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

当知此驳斥：若补特伽罗于真实究竟义中不可得，那么确实应说“于一切处，补特伽罗皆于真实究竟义中不可得”。你在此处说“应说‘补特伽罗于真实究竟义中不可得’，但不应说‘于一切处，补特伽罗皆于真实究竟义中不可得’”，这是错误的。

No ce pana vattabbe ‘‘sabbattha puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘sabbattha puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā…pe….

若不应说“于一切处，补特伽罗皆于真实究竟义中不可得”，那么确实也不应说“补特伽罗于真实究竟义中不可得”。你在此处说“应说‘补特伽罗于真实究竟义中不可得’，但不应说‘于一切处，补特伽罗皆于真实究竟义中不可得’”，这是错误的……

Chaṭṭho niggaho.

第六驳斥。

Kālasaccikaṭṭhapaccanīkānulomaṃ

时间真实究竟义之逆顺

Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Sabbadā puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.

“补特伽罗于真实究竟义中不可得吗？”“是的。”“于一切时，补特伽罗皆于真实究竟义中不可得吗？”“不应如是说。”

Ājānāhi niggahaṃ – hañci puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘sabbadā puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘sabbadā puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

当知此驳斥：若补特伽罗于真实究竟义中不可得，那么确实应说“于一切时，补特伽罗皆于真实究竟义中不可得”。你在此处说“应说‘补特伽罗于真实究竟义中不可得’，但不应说‘于一切时，补特伽罗皆于真实究竟义中不可得’”，这是错误的。

No [Pg.40] ce pana vattabbe ‘‘sabbadā puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘sabbadā puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā…pe….

若不应说“于一切时，补特伽罗皆于真实究竟义中不可得”，那么确实也不应说“补特伽罗于真实究竟义中不可得”。你在此处说“应说‘补特伽罗于真实究竟义中不可得’，但不应说‘于一切时，补特伽罗皆于真实究竟义中不可得’”，这是错误的……

Sattamo niggaho.

第七驳斥。

Avayavasaccikaṭṭhapaccanīkānulomaṃ

支分真实义之逆顺

Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Sabbesu puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.

“补特伽罗以真实究竟义不可得吗？”“是的。”“于一切支分中，补特伽罗以真实究竟义不可得吗？”“不应如是说。”

Ājānāhi niggahaṃ – hañci puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘sabbesu puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘sabbesu puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā.

当知此驳斥：若补特伽罗以真实究竟义不可得，那么确实应说“于一切支分中，补特伽罗以真实究竟义不可得”。你在此处说“应说‘补特伽罗以真实究竟义不可得’，但不应说‘于一切支分中，补特伽罗以真实究竟义不可得’”，这是错误的。

No ce pana vattabbe ‘‘sabbesu puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo nupalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘sabbesu puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti, micchā…pe….

若不应说“于一切支分中，补特伽罗以真实究竟义不可得”，那么确实也不应说“补特伽罗以真实究竟义不可得”。你在此处说“应说‘补特伽罗以真实究竟义不可得’，但不应说‘于一切支分中，补特伽罗以真实究竟义不可得’”，这是错误的……

Aṭṭhamo niggaho.

第八驳斥。

Kathāvatthumātikā niṭṭhitā.

《论事》论母终。

6. Yamakamātikā

6. 双论论母

Mūlayamakaṃ

根双

Kusalapadanayacatukkaṃ

善句门四法

Ye [Pg.41] keci kusalā dhammā (yama. 1.mūlayamaka.1 ādayo), sabbe te kusalamūlā. Ye vā pana kusalamūlā, sabbe te dhammā kusalā.

凡任何善法（《双论》1.根双.1等），彼一切皆有善根。又，凡有善根者，彼一切法皆是善。

Ye keci kusalā dhammā, sabbe te kusalamūlena ekamūlā. Ye vā pana kusalamūlena ekamūlā, sabbe te dhammā kusalā.

凡任何善法，彼一切皆以善根为一根。又，凡以善根为一根者，彼一切法皆是善。

Ye keci kusalamūlena ekamūlā dhammā, sabbe te kusalamūlena aññamaññamūlā. Ye vā pana kusalamūlena aññamaññamūlā, sabbe te dhammā kusalā.

凡任何以善根为一根之法，彼一切皆以善根而互为根。又，凡以善根而互为根者，彼一切法皆是善。

Ye keci kusalā dhammā, sabbe te kusalamūlamūlā. Ye vā pana kusalamūlamūlā, sabbe te dhammā kusalā.

凡任何善法，彼一切皆有善根之根。又，凡有善根之根者，彼一切法皆是善。

Ye keci kusalā dhammā, sabbe te kusalamūlena ekamūlamūlā. Ye vā pana kusalamūlena ekamūlamūlā, sabbe te dhammā kusalā.

凡任何善法，彼一切皆以善根为一根之根。又，凡以善根为一根之根者，彼一切法皆是善。

Ye keci kusalamūlena ekamūlamūlā dhammā, sabbe te kusalamūlena aññamaññamūlamūlā. Ye vā pana kusalamūlena aññamaññamūlamūlā, sabbe te dhammā kusalā.

凡任何以善根为一根之根的法，彼一切皆以善根而互为根之根。又，凡以善根而互为根之根者，彼一切法皆是善。

Ye keci kusalā dhammā, sabbe te kusalamūlakā. Ye vā pana kusalamūlakā, sabbe te dhammā kusalā.

凡任何善法，彼一切皆是有善根者。又，凡是有善根者，彼一切法皆是善。

Ye keci kusalā dhammā, sabbe te kusalamūlena ekamūlakā. Ye vā pana kusalamūlena ekamūlakā, sabbe te dhammā kusalā.

凡任何善法，彼一切皆以善根为一根者。又，凡以善根为一根者，彼一切法皆是善。

Ye [Pg.42] keci kusalamūlena ekamūlakā dhammā, sabbe te kusalamūlena aññamaññamūlakā. Ye vā pana kusalamūlena aññamaññamūlakā, sabbe te dhammā kusalā.

凡任何以善根为一根之法，彼一切皆以善根互为根。又，凡以善根互为根者，彼一切法皆是善。

Ye keci kusalā dhammā, sabbe te kusalamūlamūlakā. Ye vā pana kusalamūlamūlakā, sabbe te dhammā kusalā.

凡任何善法，彼一切皆是有善根之根者。又，凡是有善根之根者，彼一切法皆是善。

Ye keci kusalā dhammā, sabbe te kusalamūlena ekamūlamūlakā. Ye vā pana kusalamūlena ekamūlamūlakā, sabbe te dhammā kusalā.

凡任何善法，彼一切皆以善根为一根之根者。又，凡以善根为一根之根者，彼一切法皆是善。

Ye keci kusalamūlena ekamūlamūlakā dhammā, sabbe te kusalamūlena aññamaññamūlamūlakā. Ye vā pana kusalamūlena aññamaññamūlamūlakā, sabbe te dhammā kusalā.

凡任何以善根为一根之根的法，彼一切皆以善根而互为根之根。又，凡以善根而互为根之根者，彼一切法皆是善。

Akusalapadanayacatukkaṃ

不善句门四法

Ye keci akusalā dhammā, sabbe te akusalamūlā. Ye vā pana akusalamūlā, sabbe te dhammā akusalā.

凡所有不善法，彼等一切皆有不善根。又，凡有不善根者，彼等一切法皆是不善。

Ye keci akusalā dhammā, sabbe te akusalamūlena ekamūlā. Ye vā pana akusalamūlena ekamūlā, sabbe te dhammā akusalā.

凡所有不善法，彼等一切皆与不善根为同一根。又，凡与不善根为同一根者，彼等一切法皆是不善。

Ye keci akusalamūlena ekamūlā dhammā, sabbe te akusalamūlena aññamaññamūlā. Ye vā pana akusalamūlena aññamaññamūlā, sabbe te dhammā akusalā.

凡与不善根为同一根之诸法，彼等一切皆与不善根互为根。又，凡与不善根互为根者，彼等一切法皆是不善。

Ye keci akusalā dhammā, sabbe te akusalamūlamūlā. Ye vā pana akusalamūlamūlā, sabbe te dhammā akusalā.

凡所有不善法，彼等一切皆有不善根之根。又，凡有不善根之根者，彼等一切法皆是不善。

Ye keci akusalā dhammā, sabbe te akusalamūlena ekamūlamūlā. Ye vā pana akusalamūlena ekamūlamūlā, sabbe te dhammā akusalā.

凡所有不善法，彼等一切皆与不善根为同一根之根。又，凡与不善根为同一根之根者，彼等一切法皆是不善。

Ye [Pg.43] keci akusalamūlena ekamūlamūlā dhammā, sabbe te akusalamūlena aññamaññamūlamūlā. Ye vā pana akusalamūlena aññamaññamūlamūlā, sabbe te dhammā akusalā.

凡与不善根为同一根之根的诸法，彼等一切皆与不善根互为根之根。又，凡与不善根互为根之根者，彼等一切法皆是不善。

Ye keci akusalā dhammā, sabbe te akusalamūlakā. Ye vā pana akusalamūlakā, sabbe te dhammā akusalā.

凡所有不善法，彼等一切皆以不善根为根。又，凡以不善根为根者，彼等一切法皆是不善。

Ye keci akusalā dhammā, sabbe te akusalamūlena ekamūlakā. Ye vā pana akusalamūlena ekamūlakā, sabbe te dhammā akusalā.

凡所有不善法，彼等一切皆与不善根为同一根。又，凡与不善根为同一根者，彼等一切法皆是不善。

Ye keci akusalamūlena ekamūlakā dhammā, sabbe te akusalamūlena aññamaññamūlakā. Ye vā pana akusalamūlena aññamaññamūlakā, sabbe te dhammā akusalā.

凡与不善根为同一根之诸法，彼等一切皆与不善根互为根。又，凡与不善根互为根者，彼等一切法皆是不善。

Ye keci akusalā dhammā, sabbe te akusalamūlamūlakā. Ye vā pana akusalamūlamūlakā, sabbe te dhammā akusalā.

凡所有不善法，彼等一切皆以不善根之根为根。又，凡以不善根之根为根者，彼等一切法皆是不善。

Ye keci akusalā dhammā, sabbe te akusalamūlena ekamūlamūlakā. Ye vā pana akusalamūlena ekamūlamūlakā, sabbe te dhammā akusalā.

凡所有不善法，彼等一切皆与不善根为同一根之根。又，凡与不善根为同一根之根者，彼等一切法皆是不善。

Ye keci akusalamūlena ekamūlamūlakā dhammā, sabbe te akusalamūlena aññamaññamūlamūlakā. Ye vā pana akusalamūlena aññamaññamūlamūlakā, sabbe te dhammā akusalā.

凡与不善根为同一根之根的诸法，彼等一切皆与不善根互为根之根。又，凡与不善根互为根之根者，彼等一切法皆是不善。

Abyākatapadanayacatukkaṃ

无记句门四法

Ye keci abyākatā dhammā, sabbe te abyākatamūlā. Ye vā pana abyākatamūlā, sabbe te dhammā abyākatā.

凡任何无记法，彼等一切皆有无记根。又，凡有无记根者，彼等一切法皆是无记。

Ye [Pg.44] keci abyākatā dhammā, sabbe te abyākatamūlena ekamūlā. Ye vā pana abyākatamūlena ekamūlā, sabbe te dhammā abyākatā.

凡任何无记法，彼等一切皆与无记根为同一根。又，凡与无记根为同一根者，彼等一切法皆是无记。

Ye keci abyākatamūlena ekamūlā dhammā, sabbe te abyākatamūlena aññamaññamūlā. Ye vā pana abyākatamūlena aññamaññamūlā, sabbe te dhammā abyākatā.

凡与无记根为同一根之诸法，彼等一切皆与无记根互为根。又，凡与无记根互为根者，彼等一切法皆是无记。

Ye keci abyākatā dhammā, sabbe te abyākatamūlamūlā. Ye vā pana abyākatamūlamūlā, sabbe te dhammā abyākatā.

凡任何无记法，彼等一切皆有无记根之根。又，凡有无记根之根者，彼等一切法皆是无记。

Ye keci abyākatā dhammā, sabbe te abyākatamūlena ekamūlamūlā. Ye vā pana abyākatamūlena ekamūlamūlā, sabbe te dhammā abyākatā.

凡任何无记法，彼等一切皆与无记根为同一根之根。又，凡与无记根为同一根之根者，彼等一切法皆是无记。

Ye keci abyākatamūlena ekamūlamūlā dhammā, sabbe te abyākatamūlena aññamaññamūlamūlā. Ye vā pana abyākatamūlena aññamaññamūlamūlā, sabbe te dhammā abyākatā.

凡与无记根为同一根之根的诸法，彼等一切皆与无记根互为根之根。又，凡与无记根互为根之根者，彼等一切法皆是无记。

Ye keci abyākatā dhammā, sabbe te abyākatamūlakā. Ye vā pana abyākatamūlakā, sabbe te dhammā abyākatā.

凡任何无记法，彼等一切皆以无记根为根。又，凡以无记根为根者，彼等一切法皆是无记。

Ye keci abyākatā dhammā, sabbe te abyākatamūlena ekamūlakā. Ye vā pana abyākatamūlena ekamūlakā, sabbe te dhammā abyākatā.

凡任何无记法，彼等一切皆与无记根为同一根。又，凡与无记根为同一根者，彼等一切法皆是无记。

Ye keci abyākatamūlena ekamūlakā dhammā, sabbe te abyākatamūlena aññamaññamūlakā. Ye vā pana abyākatamūlena aññamaññamūlakā, sabbe te dhammā abyākatā.

凡与无记根为同一根之诸法，彼等一切皆与无记根互为根。又，凡与无记根互为根者，彼等一切法皆是无记。

Ye keci abyākatā dhammā, sabbe te abyākatamūlamūlakā. Ye vā pana abyākatamūlamūlakā, sabbe te dhammā abyākatā.

凡任何无记法，彼等一切皆以无记根之根为根。又，凡以无记根之根为根者，彼等一切法皆是无记。

Ye [Pg.45] keci abyākatā dhammā, sabbe te abyākatamūlena ekamūlamūlakā. Ye vā pana abyākatamūlena ekamūlamūlakā, sabbe te dhammā abyākatā.

凡任何无记法，彼等一切皆与无记根为同一根之根。又，凡与无记根为同一根之根者，彼等一切法皆是无记。

Ye keci abyākatamūlena ekamūlamūlakā dhammā, sabbe te abyākatamūlena aññamaññamūlamūlakā. Ye vā pana abyākatamūlena aññamaññamūlamūlakā, sabbe te dhammā abyākatā.

凡与无记根为同一根之根的诸法，彼等一切皆与无记根互为根之根。又，凡与无记根互为根之根者，彼等一切法皆是无记。

Nāmapadanayacatukkaṃ

名句门四法

Ye keci nāmā dhammā, sabbe te nāmamūlā. Ye vā pana nāmamūlā, sabbe te dhammā nāmā.

凡任何名法，彼等一切皆有名根。又，凡有名根者，彼等一切法皆是名。

Ye keci nāmā dhammā, sabbe te nāmamūlena ekamūlā. Ye vā pana nāmamūlena ekamūlā, sabbe te dhammā nāmā.

凡任何名法，彼等一切皆与名根为同一根。又，凡与名根为同一根者，彼等一切法皆是名。

Ye keci nāmamūlena ekamūlā dhammā, sabbe te nāmamūlena aññamaññamūlā. Ye vā pana nāmamūlena aññamaññamūlā, sabbe te dhammā nāmā.

凡与名根为同一根之诸法，彼等一切皆与名根互为根。又，凡与名根互为根者，彼等一切法皆是名。

Ye keci nāmā dhammā, sabbe te nāmamūlamūlā. Ye vā pana nāmamūlamūlā, sabbe te dhammā nāmā.

凡任何名法，彼等一切皆有名根之根。又，凡有名根之根者，彼等一切法皆是名。

Ye keci nāmā dhammā, sabbe te nāmamūlena ekamūlamūlā. Ye vā pana nāmamūlena ekamūlamūlā, sabbe te dhammā nāmā.

凡任何名法，彼等一切皆与名根为同一根之根。又，凡与名根为同一根之根者，彼等一切法皆是名。

Ye keci nāmamūlena ekamūlamūlā dhammā, sabbe te nāmamūlena aññamaññamūlamūlā. Ye vā pana nāmamūlena aññamaññamūlamūlā, sabbe te dhammā nāmā.

凡与名根为同一根之根的诸法，彼等一切皆与名根互为根之根。又，凡与名根互为根之根者，彼等一切法皆是名。

Ye keci nāmā dhammā, sabbe te nāmamūlakā. Ye vā pana nāmamūlakā, sabbe te dhammā nāmā.

凡任何名法，彼等一切皆以名根为根。又，凡以名根为根者，彼等一切法皆是名。

Ye [Pg.46] keci nāmā dhammā, sabbe te nāmamūlena ekamūlakā. Ye vā pana nāmamūlena ekamūlakā, sabbe te dhammā nāmā.

凡任何名法，彼等一切皆与名根为同一根。又，凡与名根为同一根者，彼等一切法皆是名。

Ye keci nāmamūlena ekamūlakā dhammā, sabbe te nāmamūlena aññamaññamūlakā. Ye vā pana nāmamūlena aññamaññamūlakā, sabbe te dhammā nāmā.

凡与名根为同一根之诸法，彼等一切皆与名根互为根。又，凡与名根互为根者，彼等一切法皆是名。

Ye keci nāmā dhammā, sabbe te nāmamūlamūlakā. Ye vā pana nāmamūlamūlakā, sabbe te dhammā nāmā.

凡是名法，彼等皆以名为根源。凡是以名为根源者，彼等皆是名法。

Ye keci nāmā dhammā, sabbe te nāmamūlena ekamūlamūlakā. Ye vā pana nāmamūlena ekamūlamūlakā, sabbe te dhammā nāmā.

凡是名法，彼等皆以名为同一根源。凡是以名为同一根源者，彼等皆是名法。

Ye keci nāmamūlena ekamūlamūlakā dhammā, sabbe te nāmamūlena aññamaññamūlamūlakā. Ye vā pana nāmamūlena aññamaññamūlamūlakā, sabbe te dhammā nāmā.

凡是以名为同一根源之法，彼等皆以名为互为根源。凡是以名为互为根源者，彼等皆是名法。

Ye keci kusalā dhammā, sabbe te kusalahetū…pe… kusalanidānā…pe… kusalasambhavā…pe… kusalappabhavā…pe… kusalasamuṭṭhānā…pe… kusalāhārā…pe… kusalārammaṇā…pe… kusalapaccayā…pe… kusalasamudayā…pe….

凡是善法，彼等皆以善为因……乃至……以善为缘起……乃至……以善为生……乃至……以善为源……乃至……以善为生处……乃至……以善为食……乃至……以善为所缘……乃至……以善为缘……乃至……以善为集。

Mūlaṃ hetu nidānañca, sambhavo pabhavena ca;

Samuṭṭhānāhārārammaṇā, paccayo samudayena cāti.

根本、因、缘起，生、源亦相连；生处、食、所缘，缘、集如是说。

Mūlayamakamātikā niṭṭhitā.

根本双论之论母终。

Khandhayamakaṃ

蕴双论

Paṇṇattivāro

施设品

Pañcakkhandhā (yama. 1.khandhayamaka.1 ādayo) – rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.

五蕴——色蕴、受蕴、想蕴、行蕴、识蕴。

Padasodhanavāro

语基简择品

Anulomaṃ

顺向

Rūpaṃ [Pg.47] rūpakkhandho, rūpakkhandho rūpaṃ.

色即是色蕴，色蕴即是色。

Vedanā vedanākkhandho, vedanākkhandho vedanā.

受即是受蕴，受蕴即是受。

Saññā saññākkhandho, saññākkhandho saññā.

想即是想蕴，想蕴即是想。

Saṅkhārā saṅkhārakkhandho, saṅkhārakkhandho saṅkhārā.

诸行即是行蕴，行蕴即是诸行。

Viññāṇaṃ viññāṇakkhandho, viññāṇakkhandho viññāṇaṃ.

识即是识蕴，识蕴即是识。

Paccanīkaṃ

逆向

Na rūpaṃ na rūpakkhandho, na rūpakkhandho na rūpaṃ.

非色非色蕴，非色蕴非色。

Na vedanā na vedanākkhandho, na vedanākkhandho na vedanā.

非受非受蕴，非受蕴非受。

Na saññā na saññākkhandho, na saññākkhandho na saññā.

非想非想蕴，非想蕴非想。

Na saṅkhārā na saṅkhārakkhandho, na saṅkhārakkhandho na saṅkhārā.

非诸行非行蕴，非行蕴非诸行。

Na viññāṇaṃ na viññāṇakkhandho, na viññāṇakkhandho na viññāṇaṃ.

非识非识蕴，非识蕴非识。

Padasodhanamūlacakkavāro

语基简择根本轮品

Anulomaṃ

顺向

Rūpaṃ rūpakkhandho, khandhā vedanākkhandho.

色即是色蕴，诸蕴是受蕴。

Rūpaṃ rūpakkhandho, khandhā saññākkhandho.

色即是色蕴，诸蕴是想蕴。

Rūpaṃ rūpakkhandho, khandhā saṅkhārakkhandho.

色即是色蕴，诸蕴是行蕴。

Rūpaṃ rūpakkhandho, khandhā viññāṇakkhandho.

色即是色蕴，诸蕴是识蕴。

Vedanā vedanākkhandho, khandhā rūpakkhandho.

受即是受蕴，诸蕴是色蕴。

Vedanā vedanākkhandho, khandhā saññākkhandho.

受即是受蕴，诸蕴是想蕴。

Vedanā vedanākkhandho, khandhā saṅkhārakkhandho.

受即是受蕴，诸蕴是行蕴。

Vedanā vedanākkhandho, khandhā viññāṇakkhandho.

受即是受蕴，诸蕴是识蕴。

Saññā [Pg.48] saññākkhandho, khandhā rūpakkhandho.

想即是想蕴，诸蕴是色蕴。

Saññā saññākkhandho, khandhā vedanākkhandho.

想即是想蕴，诸蕴是受蕴。

Saññā saññākkhandho, khandhā saṅkhārakkhandho.

想即是想蕴，诸蕴是行蕴。

Saññā saññākkhandho, khandhā viññāṇakkhandho.

想即是想蕴，诸蕴是识蕴。

Saṅkhārā saṅkhārakkhandho, khandhā rūpakkhandho.

诸行即是行蕴，诸蕴是色蕴。

Saṅkhārā saṅkhārakkhandho, khandhā vedanākkhandho.

诸行即是行蕴，诸蕴是受蕴。

Saṅkhārā saṅkhārakkhandho, khandhā saññākkhandho.

诸行即是行蕴，诸蕴是想蕴。

Saṅkhārā saṅkhārakkhandho, khandhā viññāṇakkhandho.

诸行即是行蕴，诸蕴是识蕴。

Viññāṇaṃ viññāṇakkhandho, khandhā rūpakkhandho.

识是识蕴，诸蕴是色蕴。

Viññāṇaṃ viññāṇakkhandho, khandhā vedanākkhandho.

识是识蕴，诸蕴是受蕴。

Viññāṇaṃ viññāṇakkhandho, khandhā saññākkhandho.

识是识蕴，诸蕴是想蕴。

Viññāṇaṃ viññāṇakkhandho, khandhā saṅkhārakkhandho.

识是识蕴，诸蕴是行蕴。

Paccanīkaṃ

对反

Na rūpaṃ na rūpakkhandho, na khandhā na vedanākkhandho.

非色非色蕴，非诸蕴非受蕴。

Na rūpaṃ na rūpakkhandho, na khandhā na saññākkhandho.

非色非色蕴，非诸蕴非想蕴。

Na rūpaṃ na rūpakkhandho, na khandhā na saṅkhārakkhandho.

非色非色蕴，非诸蕴非行蕴。

Na rūpaṃ na rūpakkhandho, na khandhā na viññāṇakkhandho.

非色非色蕴，非诸蕴非识蕴。

Na vedanā na vedanākkhandho, na khandhā na rūpakkhandho.

非受非受蕴，非诸蕴非色蕴。

Na vedanā na vedanākkhandho, na khandhā na saññākkhandho.

非受非受蕴，非诸蕴非想蕴。

Na vedanā na vedanākkhandho, na khandhā na saṅkhārakkhandho.

非受非受蕴，非诸蕴非行蕴。

Na vedanā na vedanākkhandho, na khandhā na viññāṇakkhandho.

非受非受蕴，非诸蕴非识蕴。

Na saññā na saññākkhandho, na khandhā na rūpakkhandho.

非想非想蕴，非诸蕴非色蕴。

Na saññā na saññākkhandho, na khandhā na vedanākkhandho.

非想非想蕴，非诸蕴非受蕴。

Na saññā na saññākkhandho, na khandhā na saṅkhārakkhandho.

非想非想蕴，非诸蕴非行蕴。

Na saññā na saññākkhandho, na khandhā na viññāṇakkhandho.

非想非想蕴，非诸蕴非识蕴。

Na [Pg.49] saṅkhārā na saṅkhārakkhandho, na khandhā na rūpakkhandho.

非行非行蕴，非诸蕴非色蕴。

Na saṅkhārā na saṅkhārakkhandho, na khandhā na vedanākkhandho.

非行非行蕴，非诸蕴非受蕴。

Na saṅkhārā na saṅkhārakkhandho, na khandhā na saññākkhandho.

非行非行蕴，非诸蕴非想蕴。

Na saṅkhārā na saṅkhārakkhandho, na khandhā na viññāṇakkhandho.

非行非行蕴，非诸蕴非识蕴。

Na viññāṇaṃ na viññāṇakkhandho, na khandhā na rūpakkhandho.

非识非识蕴，非诸蕴非色蕴。

Na viññāṇaṃ na viññāṇakkhandho, na khandhā na vedanākkhandho.

非识非识蕴，非诸蕴非受蕴。

Na viññāṇaṃ na viññāṇakkhandho, na khandhā na saññākkhandho.

非识非识蕴，非诸蕴非想蕴。

Na viññāṇaṃ na viññāṇakkhandho, na khandhā na saṅkhārakkhandho.

非识非识蕴，非诸蕴非行蕴。

Suddhakhandhavāro

纯蕴品

Anulomaṃ

顺向

Rūpaṃ khandho, khandhā rūpaṃ.

色是蕴，诸蕴是色。

Vedanā khandho, khandhā vedanā.

受是蕴，诸蕴是受。

Saññā khandho, khandhā saññā.

想是蕴，诸蕴是想。

Saṅkhārā khandho, khandhā saṅkhārā.

行是蕴，诸蕴是行。

Viññāṇaṃ khandho, khandhā viññāṇaṃ.

识是蕴，诸蕴是识。

Paccanīkaṃ

对反

Na rūpaṃ na khandho, na khandhā na rūpaṃ.

色不是蕴，诸蕴不是色。

Na vedanā na khandho, na khandhā na vedanā.

受不是蕴，诸蕴不是受。

Na saññā na khandho, na khandhā na saññā.

想不是蕴，诸蕴不是想。

Na saṅkhārā na khandho, na khandhā na saṅkhārā.

行不是蕴，诸蕴不是行。

Na viññāṇaṃ na khandho, na khandhā na viññāṇaṃ.

识不是蕴，诸蕴不是识。

Suddhakhandhamūlacakkavāro

纯蕴根本轮品

Anulomaṃ

顺向

Rūpaṃ khandho, khandhā vedanā.

色是蕴，诸蕴是受。

Rūpaṃ khandho, khandhā saññā.

色是蕴，诸蕴是想。

Rūpaṃ khandho, khandhā saṅkhārā.

色是蕴，诸蕴是诸行。

Rūpaṃ khandho, khandhā viññāṇaṃ.

色是蕴，诸蕴是识。

Vedanā [Pg.50] khandho, khandhā rūpaṃ.

受是蕴，诸蕴是色。

Vedanā khandho, khandhā saññā.

受是蕴，诸蕴是想。

Vedanā khandho, khandhā saṅkhārā.

受是蕴，诸蕴是诸行。

Vedanā khandho, khandhā viññāṇaṃ.

受是蕴，诸蕴是识。

Saññā khandho, khandhā rūpaṃ.

想是蕴，诸蕴是色。

Saññā khandho, khandhā vedanā.

想是蕴，诸蕴是受。

Saññā khandho, khandhā saṅkhārā.

想是蕴，诸蕴是诸行。

Saññā khandho, khandhā viññāṇaṃ.

想是蕴，诸蕴是识。

Saṅkhārā khandho, khandhā rūpaṃ.

诸行是蕴，诸蕴是色。

Saṅkhārā khandho, khandhā vedanā.

诸行是蕴，诸蕴是受。

Saṅkhārā khandho, khandhā saññā.

诸行是蕴，诸蕴是想。

Saṅkhārā khandho, khandhā viññāṇaṃ.

诸行是蕴，诸蕴是识。

Viññāṇaṃ khandho, khandhā rūpaṃ.

识是蕴，诸蕴是色。

Viññāṇaṃ khandho, khandhā vedanā.

识是蕴，诸蕴是受。

Viññāṇaṃ khandho, khandhā saññā.

识是蕴，诸蕴是想。

Viññāṇaṃ khandho, khandhā saṅkhārā.

识是蕴，诸蕴是诸行。

Paccanīkaṃ

对反

Na rūpaṃ na khandho, na khandhā na vedanā.

色不是蕴，诸蕴也不是受。

Na rūpaṃ na khandho, na khandhā na saññā.

色不是蕴，诸蕴也不是想。

Na rūpaṃ na khandho, na khandhā na saṅkhārā.

色不是蕴，诸蕴也不是诸行。

Na rūpaṃ na khandho, na khandhā na viññāṇaṃ.

色不是蕴，诸蕴也不是识。

Na vedanā na khandho, na khandhā na rūpaṃ.

受不是蕴，诸蕴也不是色。

Na vedanā na khandho, na khandhā na saññā.

受不是蕴，诸蕴也不是想。

Na vedanā na khandho, na khandhā na saṅkhārā.

受不是蕴，诸蕴也不是诸行。

Na vedanā na khandho, na khandhā na viññāṇaṃ.

受不是蕴，诸蕴也不是识。

Na [Pg.51] saññā na khandho, na khandhā na rūpaṃ.

想不是蕴，诸蕴也不是色。

Na saññā na khandho, na khandhā na vedanā.

想不是蕴，诸蕴也不是受。

Na saññā na khandho, na khandhā na saṅkhārā.

想不是蕴，诸蕴也不是诸行。

Na saññā na khandho, na khandhā na viññāṇaṃ.

想不是蕴，诸蕴也不是识。

Na saṅkhārā na khandho, na khandhā na rūpaṃ.

诸行不是蕴，诸蕴也不是色。

Na saṅkhārā na khandho, na khandhā na vedanā.

诸行不是蕴，诸蕴也不是受。

Na saṅkhārā na khandho, na khandhā na saññā.

诸行不是蕴，诸蕴也不是想。

Na saṅkhārā na khandho, na khandhā na viññāṇaṃ.

诸行不是蕴，诸蕴也不是识。

Na viññāṇaṃ na khandho, na khandhā na rūpaṃ.

识不是蕴，诸蕴也不是色。

Na viññāṇaṃ na khandho, na khandhā na vedanā.

识不是蕴，诸蕴也不是受。

Na viññāṇaṃ na khandho, na khandhā na saññā.

识不是蕴，诸蕴也不是想。

Na viññāṇaṃ na khandho, na khandhā na saṅkhārā.

识非蕴，诸蕴非诸行。

Khandhayamakamātikā niṭṭhitā.

蕴双论之母论终。

Āyatanayamakaṃ

处双论

Paṇṇattivāro

施设品

Dvādasāyatanāni (yama. 1.āyatanayamaka.1 ādayo) – cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manāyatanaṃ dhammāyatanaṃ.

十二处（双论·一·处双论·一等）——眼处、耳处、鼻处、舌处、身处、色处、声处、香处、味处、触处、意处、法处。

Padasodhanavāro

句遍净品

Anulomaṃ

顺

Cakkhu cakkhāyatanaṃ, cakkhāyatanaṃ cakkhu.

眼是眼处，眼处是眼。

Sotaṃ sotāyatanaṃ, sotāyatanaṃ sotaṃ.

耳是耳处，耳处是耳。

Ghānaṃ ghānāyatanaṃ, ghānāyatanaṃ ghānaṃ.

鼻是鼻处，鼻处是鼻。

Jivhā [Pg.52] jivhāyatanaṃ, jivhāyatanaṃ jivhā.

舌是舌处，舌处是舌。

Kāyo kāyāyatanaṃ, kāyāyatanaṃ kāyo.

身是身处，身处是身。

Rūpaṃ rūpāyatanaṃ, rūpāyatanaṃ rūpaṃ.

色是色处，色处是色。

Saddo saddāyatanaṃ, saddāyatanaṃ saddo.

声是声处，声处是声。

Gandho gandhāyatanaṃ, gandhāyatanaṃ gandho.

香是香处，香处是香。

Raso rasāyatanaṃ, rasāyatanaṃ raso.

味是味处，味处是味。

Phoṭṭhabbo phoṭṭhabbāyatanaṃ, phoṭṭhabbāyatanaṃ phoṭṭhabbo.

触是触处，触处是触。

Mano manāyatanaṃ, manāyatanaṃ mano.

意是意处，意处是意。

Dhammo dhammāyatanaṃ, dhammāyatanaṃ dhammo.

法是法处，法处是法。

Paccanīkaṃ

逆

Na cakkhu na cakkhāyatanaṃ, na cakkhāyatanaṃ na cakkhu.

非眼非眼处，非眼处非眼。

Na sotaṃ na sotāyatanaṃ, na sotāyatanaṃ na sotaṃ.

非耳非耳处，非耳处非耳。

Na ghānaṃ na ghānāyatanaṃ, na ghānāyatanaṃ na ghānaṃ.

非鼻非鼻处，非鼻处非鼻。

Na jivhā na jivhāyatanaṃ, na jivhāyatanaṃ na jivhā.

非舌非舌处，非舌处非舌。

Na kāyo na kāyāyatanaṃ, na kāyāyatanaṃ na kāyo.

非身非身处，非身处非身。

Na rūpaṃ na rūpāyatanaṃ, na rūpāyatanaṃ na rūpaṃ.

非色非色处，非色处非色。

Na saddo na saddāyatanaṃ, na saddāyatanaṃ na saddo.

非声非声处，非声处非声。

Na gandho na gandhāyatanaṃ, na gandhāyatanaṃ na gandho.

非香非香处，非香处非香。

Na raso na rasāyatanaṃ, na rasāyatanaṃ na raso.

非味非味处，非味处非味。

Na phoṭṭhabbo na phoṭṭhabbāyatanaṃ, na phoṭṭhabbāyatanaṃ na phoṭṭhabbo.

非触非触处，非触处非触。

Na mano na manāyatanaṃ, na manāyatanaṃ na mano.

非意非意处，非意处非意。

Na dhammo na dhammāyatanaṃ, na dhammāyatanaṃ na dhammo.

非法非法处，非法处非法。

Padasodhanamūlacakkavāro

句遍净根本轮品

Anulomaṃ

顺

Cakkhu [Pg.53] cakkhāyatanaṃ, āyatanā sotāyatanaṃ.

眼是眼处，诸处是耳处。

Cakkhu cakkhāyatanaṃ, āyatanā ghānāyatanaṃ.

眼是眼处，诸处是鼻处。

Cakkhu cakkhāyatanaṃ, āyatanā jivhāyatanaṃ…pe….

眼是眼处，诸处是舌处……乃至……。

Cakkhu cakkhāyatanaṃ, āyatanā dhammāyatanaṃ.

眼是眼处，诸处是法处。

Sotaṃ sotāyatanaṃ, āyatanā cakkhāyatanaṃ.

耳是耳处，诸处是眼处。

Sotaṃ sotāyatanaṃ, āyatanā ghānāyatanaṃ…pe….

耳是耳处，诸处是鼻处……乃至……。

Sotaṃ sotāyatanaṃ, āyatanā dhammāyatanaṃ.

耳是耳处，处是法处。

Ghānaṃ ghānāyatanaṃ, āyatanā cakkhāyatanaṃ…pe….

鼻是鼻处，处是眼处……乃至……。

Ghānaṃ ghānāyatanaṃ, āyatanā dhammāyatanaṃ…pe….

鼻是鼻处，处是法处……乃至……。

Dhammo dhammāyatanaṃ, āyatanā cakkhāyatanaṃ.

法是法处，处是眼处。

Dhammo dhammāyatanaṃ, āyatanā sotāyatanaṃ…pe….

法是法处，处是耳处……乃至……。

Dhammo dhammāyatanaṃ, āyatanā manāyatanaṃ. (Cakkaṃ bandhitabbaṃ.)

法是法处，处是意处。（应结轮。）

Paccanīkaṃ

逆向

Na cakkhu na cakkhāyatanaṃ, nāyatanā na sotāyatanaṃ.

非眼非眼处，非处非耳处。

Na cakkhu na cakkhāyatanaṃ, nāyatanā na ghānāyatanaṃ…pe….

非眼非眼处，非处非鼻处……乃至……。

Na cakkhu na cakkhāyatanaṃ, nāyatanā na dhammāyatanaṃ.

非眼非眼处，非处非法处。

Na sotaṃ na sotāyatanaṃ, nāyatanā na cakkhāyatanaṃ…pe….

非耳非耳处，非处非眼处……乃至……。

Na sotaṃ na sotāyatanaṃ, nāyatanā na dhammāyatanaṃ.

非耳非耳处，非处非法处。

Na ghānaṃ na ghānāyatanaṃ, nāyatanā na cakkhāyatanaṃ…pe….

非鼻非鼻处，非处非眼处……乃至……。

Na ghānaṃ na ghānāyatanaṃ, nāyatanā na dhammāyatanaṃ…pe….

非鼻非鼻处，非处非法处……乃至……。

Na dhammo na dhammāyatanaṃ, nāyatanā na cakkhāyatanaṃ.

非法非法处，非处非眼处。

Na dhammo na dhammāyatanaṃ, nāyatanā na sotāyatanaṃ…pe….

非法非法处，非处非耳处……乃至……。

Na dhammo na dhammāyatanaṃ, nāyatanā na manāyatanaṃ. (Cakkaṃ bandhitabbaṃ.)

非法非法处，非处非意处。（应结轮。）

Suddhāyatanavāro

纯处品

Anulomaṃ

顺向

Cakkhu [Pg.54] āyatanaṃ, āyatanā cakkhu.

眼是处，处是眼。

Sotaṃ āyatanaṃ, āyatanā sotaṃ.

耳是处，处是耳。

Ghānaṃ āyatanaṃ, āyatanā ghānaṃ.

鼻是处，处是鼻。

Jivhā āyatanaṃ, āyatanā jivhā.

舌是处，处是舌。

Kāyo āyatanaṃ, āyatanā kāyo.

身是处，处是身。

Rūpaṃ āyatanaṃ, āyatanā rūpaṃ.

色是处，处是色。

Saddo āyatanaṃ, āyatanā saddo.

声是处，处是声。

Gandho āyatanaṃ, āyatanā gandho.

香是处，处是香。

Raso āyatanaṃ, āyatanā raso.

味是处，处是味。

Phoṭṭhabbo āyatanaṃ, āyatanā phoṭṭhabbo.

触是处，处是触。

Mano āyatanaṃ, āyatanā mano.

意是处，处是意。

Dhammo āyatanaṃ, āyatanā dhammo.

法是处，处是法。

Paccanīkaṃ

逆向

Na cakkhu nāyatanaṃ, nāyatanā na cakkhu.

非眼非处，非处非眼。

Na sotaṃ nāyatanaṃ, nāyatanā na sotaṃ.

非耳非处，非处非耳。

Na ghānaṃ nāyatanaṃ, nāyatanā na ghānaṃ.

非鼻非处，非处非鼻。

Na jivhā nāyatanaṃ, nāyatanā na jivhā.

非舌非处，非处非舌。

Na kāyo nāyatanaṃ, nāyatanā na kāyo.

非身非处，非处非身。

Na rūpaṃ nāyatanaṃ, nāyatanā na rūpaṃ.

非色非处，非处非色。

Na saddo nāyatanaṃ, nāyatanā na saddo.

非声非处，非处非声。

Na gandho nāyatanaṃ, nāyatanā na gandho.

非香非处，非处非香。

Na raso nāyatanaṃ, nāyatanā na raso.

非味非处，非处非味。

Na phoṭṭhabbo nāyatanaṃ, nāyatanā na phoṭṭhabbo.

非触非处，非处非触。

Na mano nāyatanaṃ, nāyatanā na mano.

非意非处，非处非意。

Na dhammo nāyatanaṃ, nāyatanā na dhammo.

非法非处，非处非法。

Suddhāyatanamūlacakkavāro

纯处根本轮

Anulomaṃ

顺向

Cakkhu [Pg.55] āyatanaṃ, āyatanā sotaṃ…pe….

眼是处，处是耳……乃至……

Cakkhu āyatanaṃ, āyatanā dhammo.

眼是处，处是法。

Sotaṃ āyatanaṃ, āyatanā cakkhu…pe….

耳是处，处是眼……乃至……

Sotaṃ āyatanaṃ, āyatanā dhammo.

耳是处，处是法。

Ghānaṃ āyatanaṃ, āyatanā cakkhu…pe….

鼻是处，处是眼……乃至……

Ghānaṃ āyatanaṃ, āyatanā dhammo…pe….

鼻是处，处是法……乃至……

Dhammo āyatanaṃ, āyatanā cakkhu.

法是处，处是眼。

Dhammo āyatanaṃ, āyatanā sotaṃ…pe….

法是处，处是耳……乃至……

Dhammo āyatanaṃ, āyatanā mano. (Cakkaṃ bandhitabbaṃ.)

法是处，处是意。（应结轮。）

Paccanīkaṃ

逆向

Na cakkhu nāyatanaṃ, nāyatanā na sotaṃ…pe….

非眼非处，非处非耳……乃至……

Na cakkhu nāyatanaṃ, nāyatanā na dhammo.

非眼非处，非处非法。

Na sotaṃ nāyatanaṃ, nāyatanā na cakkhu…pe….

非耳非处，非处非眼……乃至……

Na sotaṃ nāyatanaṃ, nāyatanā na dhammo.

非耳非处，非处非法。

Na ghānaṃ nāyatanaṃ, nāyatanā na cakkhu…pe….

非鼻非处，非处非眼……乃至……

Na ghānaṃ nāyatanaṃ, nāyatanā na dhammo…pe….

非鼻非处，非处非法……乃至……

Na dhammo nāyatanaṃ, nāyatanā na cakkhu.

非法非处，非处非眼。

Na dhammo nāyatanaṃ, nāyatanā na sotaṃ…pe….

非法非处，非处非耳……乃至……

Na dhammo nāyatanaṃ, nāyatanā na mano. (Cakkaṃ bandhitabbaṃ.)

非法非处，非处非意。（应结轮。）

Āyatanayamakamātikā niṭṭhitā.

处双对纲目终。

Dhātuyamakaṃ

界双对

Paṇṇattivāro

施设品

Aṭṭhārasa [Pg.56] dhātuyo (yama. 1.dhāturamaka.1 ādayo) – cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu rūpadhātu saddadhātu gandhadhātu rasadhātu phoṭṭhabbadhātu cakkhuviññāṇadhātu sotaviññāṇadhātu ghānaviññāṇadhātu jivhāviññāṇadhātu kāyaviññāṇadhātu manodhātu manoviññāṇadhātu dhammadhātu.

十八界（双对论第一界双对等）：眼界、耳界、鼻界、舌界、身界、色界、声界、香界、味界、触界、眼识界、耳识界、鼻识界、舌识界、身识界、意界、意识界、法界。

Padasodhanavāro

辨句品

Anulomaṃ

顺向

Cakkhu cakkhudhātu, cakkhudhātu cakkhu.

眼是眼界，眼界是眼。

Sotaṃ sotadhātu, sotadhātu sotaṃ…pe….

耳是耳界，耳界是耳……乃至……

Cakkhuviññāṇaṃ cakkhuviññāṇadhātu, cakkhuviññāṇadhātu cakkhuviññāṇaṃ…pe….

眼识是眼识界，眼识界是眼识……乃至……

Mano manodhātu, manodhātu mano.

意是意界，意界是意。

Manoviññāṇaṃ manoviññāṇadhātu, manoviññāṇadhātu manoviññāṇaṃ.

意识是意识界，意识界是意识。

Dhammo dhammadhātu, dhammadhātu dhammo.

法是法界，法界是法。

Paccanīkaṃ

逆向

Na cakkhu na cakkhudhātu, na cakkhudhātu na cakkhu.

非眼非眼界，非眼界非眼。

Na sotaṃ na sotadhātu, na sotadhātu na sotaṃ…pe….

非耳非耳界，非耳界非耳……乃至……

Na cakkhuviññāṇaṃ na cakkhuviññāṇadhātu, na cakkhuviññāṇadhātu na cakkhuviññāṇaṃ…pe….

非眼识非眼识界，非眼识界非眼识……乃至……

Na mano na manodhātu, na manodhātu na mano.

非意非意界，非意界非意。

Na [Pg.57] manoviññāṇaṃ na manoviññāṇadhātu, na manoviññāṇadhātu na manoviññāṇaṃ.

非意识非意识界，非意识界非意识。

Na dhammo na dhammadhātu, na dhammadhātu na dhammo.

非法非法界，非法界非法。

Padasodhanamūlacakkavāro

句辨正根本轮品

Anulomaṃ

顺向

Cakkhu cakkhudhātu, dhātū sotadhātu…pe….

眼是眼界，界是耳界……乃至……

Cakkhu cakkhudhātu, dhātū dhammadhātu. (Yathā āyatanayamake cakkaṃ bandhitaṃ, evamidha cakkaṃ bandhitabbaṃ.)

眼是眼界，界是法界。（如同于处双论已结轮，于此亦应结轮。）

Paccanīkaṃ

逆向

Na cakkhu na cakkhudhātu, na dhātū na sotadhātu.

非眼非眼界，非界非耳界。

Na cakkhu na cakkhudhātu, na dhātū na ghānadhātu…pe….

非眼非眼界，非界非鼻界……乃至……

Na cakkhu na cakkhudhātu, na dhātū na dhammadhātu…pe….

非眼非眼界，非界非法界……乃至……

Na dhammo na dhammadhātu, na dhātū na cakkhudhātu…pe….

非法非法界，非界非眼界……乃至……

Na dhammo na dhammadhātu, na dhātū na manoviññāṇadhātu. (Cakkaṃ bandhitabbaṃ.)

非法非法界，非界非意识界。（应结轮。）

Suddhadhātuvāro

净界品

Anulomaṃ

顺向

Cakkhu dhātu, dhātū cakkhu…pe….

眼是界，界是眼……乃至……

Cakkhuviññāṇaṃ dhātu, dhātū cakkhuviññāṇaṃ…pe….

眼识是界，界是眼识……乃至……

Manoviññāṇaṃ dhātu, dhātū manoviññāṇaṃ.

意识是界，界是意识。

Dhammo dhātu, dhātū dhammo.

法是界，界是法。

Paccanīkaṃ

逆向

Na cakkhu na dhātu, na dhātū na cakkhu…pe….

非眼非界，非界非眼……乃至……

Na cakkhuviññāṇaṃ na dhātu, na dhātū na cakkhuviññāṇaṃ…pe….

非眼识非界，非界非眼识……乃至……

Na [Pg.58] manoviññāṇaṃ na dhātu, na dhātū na manoviññāṇaṃ.

非意识非界，非界非意识。

Na dhammo na dhātu, na dhātū na dhammo.

非法非界，非界非法。

Suddhadhātumūlacakkavāro

净界根本轮品

Anulomaṃ

顺向

Cakkhu dhātu, dhātū sotaṃ…pe….

眼是界，界是耳……乃至……

Cakkhu dhātu, dhātū dhammo…pe….

眼是界，界是法……乃至……

Dhammo dhātu, dhātū cakkhu…pe….

法是界，界是眼……乃至……

Dhammo dhātu, dhātū manoviññāṇaṃ. (Cakkaṃ bandhitabbaṃ.)

法是界，界是意识。（应结轮。）

Paccanīkaṃ

逆向

Na cakkhu na dhātu, na dhātū na sotaṃ…pe….

非眼非界，非界非耳……乃至……

Na cakkhu na dhātu, na dhātū na dhammo…pe….

非眼非界，非界非法……乃至……

Na dhammo na dhātu, na dhātū na cakkhu…pe….

非法非界，非界非眼……乃至……

Na dhammo na dhātu, na dhātū na manoviññāṇaṃ. (Cakkaṃ bandhitabbaṃ. )

非法非界，非界非意识。（应结轮。）

Dhātuyamakamātikā niṭṭhitā.

界双论本母终。

Saccayamakaṃ

谛双论

Paṇṇattivāro

施设品

Cattāri saccāni (yama. 1.saccayamaka.1 ādayo) – dukkhasaccaṃ samudayasaccaṃ nirodhasaccaṃ maggasaccaṃ.

四圣谛（双论1.谛双论1等）——苦谛、集谛、灭谛、道谛。

Padasodhanavāro

字句清净品

Anulomaṃ

顺向

Dukkhaṃ [Pg.59] dukkhasaccaṃ, dukkhasaccaṃ dukkhaṃ.

苦是苦谛，苦谛是苦。

Samudayo samudayasaccaṃ, samudayasaccaṃ samudayo.

集是集谛，集谛是集。

Nirodho nirodhasaccaṃ, nirodhasaccaṃ nirodho.

灭是灭谛，灭谛是灭。

Maggo maggasaccaṃ, maggasaccaṃ maggo.

道是道谛，道谛是道。

Paccanīkaṃ

逆向

Na dukkhaṃ na dukkhasaccaṃ, na dukkhasaccaṃ na dukkhaṃ.

非苦非苦谛，非苦谛非苦。

Na samudayo na samudayasaccaṃ, na samudayasaccaṃ na samudayo.

非集非集谛，非集谛非集。

Na nirodho na nirodhasaccaṃ, na nirodhasaccaṃ na nirodho.

非灭非灭谛，非灭谛非灭。

Na maggo na maggasaccaṃ, na maggasaccaṃ na maggo.

非道非道谛，非道谛非道。

Padasodhanamūlacakkavāro

字句清净根本轮品

Anulomaṃ

顺向

Dukkhaṃ dukkhasaccaṃ, saccā samudayasaccaṃ.

苦是苦谛，谛是集谛。

Dukkhaṃ dukkhasaccaṃ, saccā nirodhasaccaṃ.

苦是苦谛，谛是灭谛。

Dukkhaṃ dukkhasaccaṃ, saccā maggasaccaṃ.

苦是苦谛，谛是道谛。

Samudayo samudayasaccaṃ, saccā dukkhasaccaṃ.

集是集谛，谛是苦谛。

Samudayo samudayasaccaṃ, saccā nirodhasaccaṃ.

集是集谛，谛是灭谛。

Samudayo samudayasaccaṃ, saccā maggasaccaṃ.

集是集谛，谛是道谛。

Nirodho nirodhasaccaṃ, saccā dukkhasaccaṃ.

灭是灭谛，谛是苦谛。

Nirodho nirodhasaccaṃ, saccā samudayasaccaṃ.

灭是灭谛，谛是集谛。

Nirodho nirodhasaccaṃ, saccā maggasaccaṃ.

灭是灭谛，谛是道谛。

Maggo maggasaccaṃ, saccā dukkhasaccaṃ.

道是道谛，谛是苦谛。

Maggo maggasaccaṃ, saccā samudayasaccaṃ.

道是道谛，谛是集谛。

Maggo maggasaccaṃ, saccā nirodhasaccaṃ.

道是道谛，谛是灭谛。

Paccanīkaṃ

逆向

Na [Pg.60] dukkhaṃ na dukkhasaccaṃ, na saccā na samudayasaccaṃ.

非苦非苦谛，非谛非集谛。

Na dukkhaṃ na dukkhasaccaṃ, na saccā na nirodhasaccaṃ.

非苦非苦谛，非谛非灭谛。

Na dukkhaṃ na dukkhasaccaṃ, na saccā na maggasaccaṃ.

非苦非苦谛，非谛非道谛。

Na samudayo na samudayasaccaṃ, na saccā na dukkhasaccaṃ.

非集非集谛，非谛非苦谛。

Na samudayo na samudayasaccaṃ, na saccā na nirodhasaccaṃ.

非集非集谛，非谛非灭谛。

Na samudayo na samudayasaccaṃ, na saccā na maggasaccaṃ.

非集非集谛，非谛非道谛。

Na nirodho na nirodhasaccaṃ, na saccā na dukkhasaccaṃ.

非灭非灭谛，非谛非苦谛。

Na nirodho na nirodhasaccaṃ, na saccā na samudayasaccaṃ.

非灭非灭谛，非谛非集谛。

Na nirodho na nirodhasaccaṃ, na saccā na maggasaccaṃ.

非灭非灭谛，非谛非道谛。

Na maggo na maggasaccaṃ, na saccā na dukkhasaccaṃ.

非道非道谛，非谛非苦谛。

Na maggo na maggasaccaṃ, na saccā na samudayasaccaṃ.

非道非道谛，非谛非集谛。

Na maggo na maggasaccaṃ, na saccā na nirodhasaccaṃ.

非道非道谛，非谛非灭谛。

Suddhasaccavāro

纯谛章

Anulomaṃ

顺向

Dukkhaṃ saccaṃ, saccā dukkhaṃ.

苦是谛，谛是苦。

Samudayo saccaṃ, saccā samudayo.

集是谛，谛是集。

Nirodho saccaṃ, saccā nirodho.

灭是谛，谛是灭。

Maggo saccaṃ, saccā maggo.

道是谛，谛是道。

Paccanīkaṃ

逆向

Na dukkhaṃ na saccaṃ, na saccā na dukkhaṃ.

非苦非谛，非谛非苦。

Na samudayo na saccaṃ, na saccā na samudayo.

非集非谛，非谛非集。

Na nirodho na saccaṃ, na saccā na nirodho.

非灭非谛，非谛非灭。

Na maggo na saccaṃ, na saccā na maggo.

非道非谛，非谛非道。

Suddhasaccamūlacakkavāro

纯谛根本轮章

Anulomaṃ

顺向

Dukkhaṃ [Pg.61] saccaṃ, saccā samudayo.

苦是谛，谛是集。

Dukkhaṃ saccaṃ, saccā nirodho.

苦是谛，谛是灭。

Dukkhaṃ saccaṃ, saccā maggo.

苦是谛，谛是道。

Samudayo saccaṃ, saccā dukkhaṃ…pe… saccā maggo.

集是谛，谛是苦……乃至……谛是道。

Nirodho saccaṃ, saccā dukkhaṃ…pe… saccā maggo.

灭是谛，谛是苦……乃至……谛是道。

Maggo saccaṃ, saccā dukkhaṃ.

道是谛，谛是苦。

Maggo saccaṃ, saccā samudayo.

道是谛，谛是集。

Maggo saccaṃ, saccā nirodho.

道是谛，谛是灭。

Paccanīkaṃ

逆向

Na dukkhaṃ na saccaṃ, na saccā na samudayo.

非苦非谛，非谛非集。

Na dukkhaṃ na saccaṃ, na saccā na nirodho.

非苦非谛，非谛非灭。

Na dukkhaṃ na saccaṃ, na saccā na maggo.

非苦非谛，非谛非道。

Na samudayo na saccaṃ, na saccā na dukkhaṃ…pe… na saccā na maggo.

非集非谛，非谛非苦……乃至……非谛非道。

Na nirodho na saccaṃ, na saccā na dukkhaṃ…pe… na saccā na maggo.

非灭非谛，非谛非苦……乃至……非谛非道。

Na maggo na saccaṃ, na saccā na dukkhaṃ.

非道非谛，非谛非苦。

Na maggo na saccaṃ, na saccā na samudayo.

非道非谛，非谛非集。

Na maggo na saccaṃ, na saccā na nirodho.

非道非谛，非谛非灭。

Saccayamakamātikā niṭṭhitā.

谛双论母题终。

Saṅkhārayamakaṃ

行双论

Paṇṇattivāro

概念品

Tayo [Pg.62] saṅkhārā (yama. 2.saṅkhārayamaka.1 ādayo) – kāyasaṅkhāro vacīsaṅkhāro cittasaṅkhāro. Assāsapassāsā kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro, ṭhapetvā vitakkavicāre sabbepi cittasampayuttakā dhammā cittasaṅkhāro.

三种行(yama. 2.saṅkhārayamaka.1 ādayo)：身行、语行、心行。入出息是身行；寻、伺是语行；想与受是心行；除了寻、伺，所有与心相应的法都是心行。

Padasodhanavāro

词义辨析品

Anulomaṃ

顺向

Kāyo kāyasaṅkhāro, kāyasaṅkhāro kāyo.

身是身行，身行是身。

Vacī vacīsaṅkhāro, vacīsaṅkhāro vacī.

语是语行，语行是语。

Cittaṃ cittasaṅkhāro, cittasaṅkhāro cittaṃ.

心是心行，心行是心。

Paccanīkaṃ

逆向

Na kāyo na kāyasaṅkhāro, na kāyasaṅkhāro na kāyo.

非身非身行，非身行非身。

Na vacī na vacīsaṅkhāro, na vacīsaṅkhāro na vacī.

非语非语行，非语行非语。

Na cittaṃ na cittasaṅkhāro, na cittasaṅkhāro na cittaṃ.

非心非心行，非心行非心。

Padasodhanamūlacakkavāro

句门根本轮品

Anulomaṃ

顺向

Kāyo kāyasaṅkhāro, saṅkhārā vacīsaṅkhāro.

身是身行，诸行是语行。

Kāyo kāyasaṅkhāro, saṅkhārā cittasaṅkhāro.

身是身行，诸行是心行。

Vacī vacīsaṅkhāro, saṅkhārā kāyasaṅkhāro.

语是语行，诸行是身行。

Vacī vacīsaṅkhāro, saṅkhārā cittasaṅkhāro.

语是语行，诸行是心行。

Cittaṃ [Pg.63] cittasaṅkhāro, saṅkhārā kāyasaṅkhāro.

心是心行，诸行是身行。

Cittaṃ cittasaṅkhāro, saṅkhārā vacīsaṅkhāro.

心是心行，诸行是语行。

Paccanīkaṃ

对反

Na kāyo na kāyasaṅkhāro, na saṅkhārā na vacīsaṅkhāro.

非身非身行，非诸行非语行。

Na kāyo na kāyasaṅkhāro, na saṅkhārā na cittasaṅkhāro.

非身非身行，非诸行非心行。

Na vacī na vacīsaṅkhāro, na saṅkhārā na kāyasaṅkhāro.

非语非语行，非诸行非身行。

Na vacī na vacīsaṅkhāro, na saṅkhārā na cittasaṅkhāro.

非语非语行，非诸行非心行。

Na cittaṃ na cittasaṅkhāro, na saṅkhārā na kāyasaṅkhāro.

非心非心行，非诸行非身行。

Na cittaṃ na cittasaṅkhāro, na saṅkhārā na vacīsaṅkhāro.

非心非心行，非诸行非语行。

Suddhasaṅkhāravāro

纯行品

Anulomaṃ

顺向

Kāyasaṅkhāro vacīsaṅkhāro, vacīsaṅkhāro kāyasaṅkhāro.

身行是语行，语行是身行。

Kāyasaṅkhāro cittasaṅkhāro, cittasaṅkhāro kāyasaṅkhāro.

身行是心行，心行是身行。

Vacīsaṅkhāro cittasaṅkhāro, cittasaṅkhāro vacīsaṅkhāro.

语行是心行，心行是语行。

Paccanīkaṃ

对反

Na kāyasaṅkhāro na vacīsaṅkhāro, na vacīsaṅkhāro na kāyasaṅkhāro.

非身行非语行，非语行非身行。

Na kāyasaṅkhāro na cittasaṅkhāro, na cittasaṅkhāro na kāyasaṅkhāro.

非身行非心行，非心行非身行。

Na vacīsaṅkhāro na cittasaṅkhāro, na cittasaṅkhāro na vacīsaṅkhāro.

非语行非心行，非心行非语行。

Saṅkhārayamakamātikā niṭṭhitā.

行双论母终。

Anusayayamakaṃ

随眠双论

Sattānusayā [Pg.64] (yama. 2.anusayayamaka.1) – kāmarāgānusayo paṭighānusayo mānānusayo diṭṭhānusayo vicikicchānusayo bhavarāgānusayo avijjānusayo.

七随眠：欲贪随眠、瞋恚随眠、慢随眠、见随眠、疑随眠、有贪随眠、无明随眠。

Anusayayamakamātikā niṭṭhitā.

随眠双论母终。

Cittayamakaṃ

心双论

Suddhacittasāmaññaṃ

纯心总说

Puggalavāro

人品

1. Uppādanirodhakālasambhedavāro

1. 生灭时分别品

Yassa cittaṃ uppajjati na nirujjhati (yama. 2.cittayamaka.1 ādayo), tassa cittaṃ nirujjhissati na uppajjissati. Yassa vā pana cittaṃ nirujjhissati na uppajjissati, tassa cittaṃ uppajjati na nirujjhati.

若有情之心生起而不灭，彼之心将灭而不生起。又，若有情之心将灭而不生起，彼之心生起而不灭。

Yassa cittaṃ na uppajjati nirujjhati, tassa cittaṃ na nirujjhissati uppajjissati. Yassa vā pana cittaṃ na nirujjhissati uppajjissati, tassa cittaṃ na uppajjati nirujjhati.

若有情之心不生起而灭，彼之心将不灭而生起。又，若有情之心将不灭而生起，彼之心不生起而灭。

2. Uppāduppannavāro

2. 生起已生品

Yassa cittaṃ uppajjati, tassa cittaṃ uppannaṃ. Yassa vā pana cittaṃ uppannaṃ, tassa cittaṃ uppajjati.

若有情之心生起，则彼心已生起。又，若有情之心已生起，则彼心生起。

Yassa cittaṃ na uppajjati, tassa cittaṃ na uppannaṃ. Yassa vā pana cittaṃ na uppannaṃ, tassa cittaṃ na uppajjati.

若有情之心不生起，则彼心未曾生起。又，若有情之心未曾生起，则彼心不生起。

3. Nirodhuppannavāro

3. 灭已生品

Yassa [Pg.65] cittaṃ nirujjhati, tassa cittaṃ uppannaṃ. Yassa vā pana cittaṃ uppannaṃ, tassa cittaṃ nirujjhati.

若有情之心灭，则彼心已生起。又，若有情之心已生起，则彼心灭。

Yassa cittaṃ na nirujjhati, tassa cittaṃ na uppannaṃ. Yassa vā pana cittaṃ na uppannaṃ, tassa cittaṃ na nirujjhati.

于何者心不灭，于彼者心未生。或者，于何者心未生，于彼者心不灭。

4. Uppādavāro

4. 生起品

Yassa cittaṃ uppajjati, tassa cittaṃ uppajjittha. Yassa vā pana cittaṃ uppajjittha, tassa cittaṃ uppajjati.

于何者心生起，于彼者心已生起。或者，于何者心已生起，于彼者心生起。

Yassa cittaṃ na uppajjati, tassa cittaṃ na uppajjittha. Yassa vā pana cittaṃ na uppajjittha, tassa cittaṃ na uppajjati.

于何者心不生起，于彼者心未曾生起。或者，于何者心未曾生起，于彼者心不生起。

Yassa cittaṃ uppajjati, tassa cittaṃ uppajjissati. Yassa vā pana cittaṃ uppajjissati, tassa cittaṃ uppajjati.

于何者心生起，于彼者心将生起。或者，于何者心将生起，于彼者心生起。

Yassa cittaṃ na uppajjati, tassa cittaṃ na uppajjissati. Yassa vā pana cittaṃ na uppajjissati, tassa cittaṃ na uppajjati.

于何者心不生起，于彼者心将不生起。或者，于何者心将不生起，于彼者心不生起。

Yassa cittaṃ uppajjittha, tassa cittaṃ uppajjissati. Yassa vā pana cittaṃ uppajjissati, tassa cittaṃ uppajjittha.

于何者心已生起，于彼者心将生起。或者，于何者心将生起，于彼者心已生起。

Yassa cittaṃ na uppajjittha, tassa cittaṃ na uppajjissati. Yassa vā pana cittaṃ na uppajjissati, tassa cittaṃ na uppajjittha.

于何者心未曾生起，于彼者心将不生起。或者，于何者心将不生起，于彼者心未曾生起。

5. Nirodhavāro

5. 灭品

Yassa cittaṃ nirujjhati, tassa cittaṃ nirujjhittha. Yassa vā pana cittaṃ nirujjhittha, tassa cittaṃ nirujjhati.

于何者心灭，于彼者心已灭。或者，于何者心已灭，于彼者心灭。

Yassa cittaṃ na nirujjhati, tassa cittaṃ na nirujjhittha. Yassa vā pana cittaṃ na nirujjhittha, tassa cittaṃ na nirujjhati.

于何者心不灭，于彼者心未曾灭。或者，于何者心未曾灭，于彼者心不灭。

Yassa cittaṃ nirujjhati, tassa cittaṃ nirujjhissati. Yassa vā pana cittaṃ nirujjhissati, tassa cittaṃ nirujjhati.

于何者心灭，于彼者心将灭。或者，于何者心将灭，于彼者心灭。

Yassa [Pg.66] cittaṃ na nirujjhati, tassa cittaṃ na nirujjhissati. Yassa vā pana cittaṃ na nirujjhissati, tassa cittaṃ na nirujjhati.

于何者心不灭，于彼者心将不灭。或者，于何者心将不灭，于彼者心不灭。

Yassa cittaṃ nirujjhittha, tassa cittaṃ nirujjhissati. Yassa vā pana cittaṃ nirujjhissati, tassa cittaṃ nirujjhittha.

于何者心已灭，于彼者心将灭。或者，于何者心将灭，于彼者心已灭。

Yassa cittaṃ na nirujjhittha, tassa cittaṃ na nirujjhissati. Yassa vā pana cittaṃ na nirujjhissati, tassa cittaṃ na nirujjhittha.

于何者心未曾灭，于彼者心将不灭。或者，于何者心将不灭，于彼者心未曾灭。

6. Uppādanirodhavāro

6. 生灭品

Yassa cittaṃ uppajjati, tassa cittaṃ nirujjhittha. Yassa vā pana cittaṃ nirujjhittha, tassa cittaṃ uppajjati.

于何者心生起，于彼者心已灭。或者，于何者心已灭，于彼者心生起。

Yassa cittaṃ na uppajjati, tassa cittaṃ na nirujjhittha. Yassa vā pana cittaṃ na nirujjhittha, tassa cittaṃ na uppajjati.

于何者心不生起，于彼者心未曾灭。或者，于何者心未曾灭，于彼者心不生起。

Yassa cittaṃ uppajjati, tassa cittaṃ nirujjhissati. Yassa vā pana cittaṃ nirujjhissati, tassa cittaṃ uppajjati.

于何者心生起，于彼者心将灭。或者，于何者心将灭，于彼者心生起。

Yassa cittaṃ na uppajjati, tassa cittaṃ na nirujjhissati. Yassa vā pana cittaṃ na nirujjhissati, tassa cittaṃ na uppajjati.

于何者心不生起，于彼者心将不灭。或者，于何者心将不灭，于彼者心不生起。

Yassa cittaṃ uppajjittha, tassa cittaṃ nirujjhissati. Yassa vā pana cittaṃ nirujjhissati, tassa cittaṃ uppajjittha.

于何者心已生起，于彼者心将灭。或者，于何者心将灭，于彼者心已生起。

Yassa cittaṃ na uppajjittha, tassa cittaṃ na nirujjhissati. Yassa vā pana cittaṃ na nirujjhissati, tassa cittaṃ na uppajjittha.

于何者心未曾生起，于彼者心将不灭。或者，于何者心将不灭，于彼者心未曾生起。

7. Uppajjamānananirodhavāro

7. 正生起灭品

Yassa cittaṃ uppajjati, tassa cittaṃ na nirujjhati. Yassa vā pana cittaṃ na nirujjhati, tassa cittaṃ uppajjati.

于何者心生起，于彼者心不灭。或者，于何者心不灭，于彼者心生起。

Yassa cittaṃ na uppajjati, tassa cittaṃ nirujjhati. Yassa vā pana cittaṃ nirujjhati, tassa cittaṃ na uppajjati.

于何者心不生起，于彼者心灭。或者，于何者心灭，于彼者心不生起。

8. Uppajjamānuppannavāro

8. 正生起已生品

Yassa [Pg.67] cittaṃ uppajjamānaṃ, tassa cittaṃ uppannaṃ. Yassa vā pana cittaṃ uppannaṃ, tassa cittaṃ uppajjamānaṃ.

于何者心正生起，于彼者心已生。或者，于何者心已生，于彼者心正生起。

Yassa cittaṃ na uppajjamānaṃ, tassa cittaṃ na uppannaṃ. Yassa vā pana cittaṃ na uppannaṃ, tassa cittaṃ na uppajjamānaṃ.

于何者心非正生起，于彼者心非已生。或者，于何者心非已生，于彼者心非正生起。

9. Nirujjhamānuppannavāro

9. 正灭已生品

Yassa cittaṃ nirujjhamānaṃ, tassa cittaṃ uppannaṃ. Yassa vā pana cittaṃ uppannaṃ, tassa cittaṃ nirujjhamānaṃ.

于何者心正灭，于彼者心已生。或者，于何者心已生，于彼者心正灭。

Yassa cittaṃ na nirujjhamānaṃ, tassa cittaṃ na uppannaṃ. Yassa vā pana cittaṃ na uppannaṃ, tassa cittaṃ na nirujjhamānaṃ.

于何者心非正灭，于彼者心非已生。或者，于何者心非已生，于彼者心非正灭。

10. Uppannuppādavāro

10. 已生生起品

Yassa cittaṃ uppannaṃ, tassa cittaṃ uppajjittha. Yassa vā pana cittaṃ uppajjittha, tassa cittaṃ uppannaṃ.

于何者心已生，于彼者心已生起。或者，于何者心已生起，于彼者心已生。

Yassa cittaṃ na uppannaṃ, tassa cittaṃ na uppajjittha. Yassa vā pana cittaṃ na uppajjittha, tassa cittaṃ na uppannaṃ.

于何者心非已生，于彼者心未曾生起。或者，于何者心未曾生起，于彼者心非已生。

Yassa cittaṃ uppannaṃ, tassa cittaṃ uppajjissati. Yassa vā pana cittaṃ uppajjissati, tassa cittaṃ uppannaṃ.

于何者心已生，于彼者心将生起。或者，于何者心将生起，于彼者心已生。

Yassa cittaṃ na uppannaṃ, tassa cittaṃ na uppajjissati. Yassa vā pana cittaṃ na uppajjissati, tassa cittaṃ na uppannaṃ.

于何者心非已生，于彼者心将不生起。或者，于何者心将不生起，于彼者心非已生。

11. Atītānāgatavāro

11. 过去未来品

Yassa cittaṃ uppajjittha, no ca tassa cittaṃ uppannaṃ, tassa cittaṃ uppajjissati. Yassa vā pana cittaṃ uppajjissati, no ca tassa cittaṃ uppannaṃ, tassa cittaṃ uppajjittha.

于何者心曾生起，然非已生，则彼心将生起。或者，于何者心将生起，然非已生，则彼心曾生起。

Yassa [Pg.68] cittaṃ na uppajjittha, no ca tassa cittaṃ na uppannaṃ, tassa cittaṃ na uppajjissati. Yassa vā pana cittaṃ na uppajjissati, no ca tassa cittaṃ na uppannaṃ, tassa cittaṃ na uppajjittha.

于何者心未曾生起，然心已生，则彼心将不生起。或者，于何者心将不生起，然心已生，则彼心未曾生起。

12. Uppannuppajjamānavāro

12. 已生与正生品

Uppannaṃ uppajjamānaṃ, uppajjamānaṃ uppannaṃ.

已生者是正生，正生者是已生。

Na uppannaṃ na uppajjamānaṃ, na uppajjamānaṃ na uppannaṃ.

非已生者非正生，非正生者非已生。

13. Niruddhanirujjhamānavāro

13. 已灭与正灭品

Niruddhaṃ nirujjhamānaṃ, nirujjhamānaṃ niruddhaṃ.

已灭者是正灭，正灭者是已灭。

Na niruddhaṃ na nirujjhamānaṃ, na nirujjhamānaṃ na niruddhaṃ.

非已灭者非正灭，非正灭者非已灭。

14. Atikkantakālavāro

14. 已逝时品

Yassa cittaṃ uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ tassa cittaṃ. Yassa vā pana cittaṃ nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ tassa cittaṃ.

若有心于正生时，刹那刹那逝去为过去时；于正灭时，刹那刹那逝去为过去时，此即彼心。或若有心于正灭时，刹那刹那逝去为过去时；于正生时，刹那刹那逝去为过去时，此即彼心。

Yassa cittaṃ na uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, na nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ tassa cittaṃ. Yassa vā pana cittaṃ na nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, na uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ tassa cittaṃ.

若有心非于正生时刹那刹那逝去为过去时，亦非于正灭时刹那刹那逝去为过去时，此即彼心。或若有心非于正灭时刹那刹那逝去为过去时，亦非于正生时刹那刹那逝去为过去时，此即彼心。

Suddhacittasāmaññaṃ

纯心概要

Dhammavāro

法品

1. Uppādanirodhakālasambhedavāro

1. 生灭时杂品

Yaṃ cittaṃ uppajjati na nirujjhati, taṃ cittaṃ nirujjhissati na uppajjissati. Yaṃ vā pana cittaṃ nirujjhissati na uppajjissati, taṃ cittaṃ uppajjati na nirujjhati.

若心生起而不灭，则彼心将灭而不生起。或若心将灭而不生起，则彼心生起而不灭。

Yaṃ [Pg.69] cittaṃ na uppajjati nirujjhati, taṃ cittaṃ na nirujjhissati uppajjissati. Yaṃ vā pana cittaṃ na nirujjhissati uppajjissati, taṃ cittaṃ na uppajjati nirujjhati.

若心不生起而灭，则彼心将不灭而生起。或若心将不灭而生起，则彼心不生起而灭。

2. Uppāduppannavāro

2. 生起与已生品

Yaṃ cittaṃ uppajjati, taṃ cittaṃ uppannaṃ. Yaṃ vā pana cittaṃ uppannaṃ, taṃ cittaṃ uppajjati.

凡心生起者，彼心已生。又或凡心已生者，彼心生起。

Yaṃ cittaṃ na uppajjati, taṃ cittaṃ na uppannaṃ. Yaṃ vā pana cittaṃ na uppannaṃ, taṃ cittaṃ na uppajjati.

凡心不生起者，彼心未生。又或凡心未生者，彼心不生起。

3. Nirodhuppannavāro

3. 灭与已生品

Yaṃ cittaṃ nirujjhati, taṃ cittaṃ uppannaṃ. Yaṃ vā pana cittaṃ uppannaṃ, taṃ cittaṃ nirujjhati.

凡心正灭者，彼心已生。又或凡心已生者，彼心正灭。

Yaṃ cittaṃ na nirujjhati, taṃ cittaṃ na uppannaṃ. Yaṃ vā pana cittaṃ na uppannaṃ, taṃ cittaṃ na nirujjhati.

凡心不正灭者，彼心未生。又或凡心未生者，彼心不正灭。

4. Uppādavāro

4. 生起品

Yaṃ cittaṃ uppajjati, taṃ cittaṃ uppajjittha. Yaṃ vā pana cittaṃ uppajjittha, taṃ cittaṃ uppajjati.

凡心正生者，彼心曾生起。又或凡心曾生起者，彼心正生。

Yaṃ cittaṃ na uppajjati, taṃ cittaṃ na uppajjittha. Yaṃ vā pana cittaṃ na uppajjittha, taṃ cittaṃ na uppajjati.

凡心不正生者，彼心未曾生起。又或凡心未曾生起者，彼心不正生。

Yaṃ cittaṃ uppajjati, taṃ cittaṃ uppajjissati. Yaṃ vā pana cittaṃ uppajjissati, taṃ cittaṃ uppajjati.

凡心正生者，彼心将生。又或凡心将生者，彼心正生。

Yaṃ cittaṃ na uppajjati, taṃ cittaṃ na uppajjissati. Yaṃ vā pana cittaṃ na uppajjissati, taṃ cittaṃ na uppajjati.

凡心不正生者，彼心将不生。又或凡心将不生者，彼心不正生。

Yaṃ cittaṃ uppajjittha, taṃ cittaṃ uppajjissati. Yaṃ vā pana cittaṃ uppajjissati, taṃ cittaṃ uppajjittha.

凡心曾生起者，彼心将生。又或凡心将生者，彼心曾生起。

Yaṃ [Pg.70] cittaṃ na uppajjittha, taṃ cittaṃ na uppajjissati. Yaṃ vā pana cittaṃ na uppajjissati, taṃ cittaṃ na uppajjittha.

凡心未曾生起者，彼心将不生。又或凡心将不生者，彼心未曾生起。

5. Nirodhavāro

5. 灭品

Yaṃ cittaṃ nirujjhati, taṃ cittaṃ nirujjhittha. Yaṃ vā pana cittaṃ nirujjhittha, taṃ cittaṃ nirujjhati.

凡心正灭者，彼心已灭。又或凡心已灭者，彼心正灭。

Yaṃ cittaṃ na nirujjhati, taṃ cittaṃ na nirujjhittha. Yaṃ vā pana cittaṃ na nirujjhittha, taṃ cittaṃ na nirujjhati.

凡心不正灭者，彼心未灭。又或凡心未灭者，彼心不正灭。

Yaṃ cittaṃ nirujjhati, taṃ cittaṃ nirujjhissati. Yaṃ vā pana cittaṃ nirujjhissati, taṃ cittaṃ nirujjhati.

凡心正灭者，彼心将灭。又或凡心将灭者，彼心正灭。

Yaṃ cittaṃ na nirujjhati, taṃ cittaṃ na nirujjhissati. Yaṃ vā pana cittaṃ na nirujjhissati, taṃ cittaṃ na nirujjhati.

凡心不正灭者，彼心将不灭。又或凡心将不灭者，彼心不正灭。

Yaṃ cittaṃ nirujjhittha, taṃ cittaṃ nirujjhissati. Yaṃ vā pana cittaṃ nirujjhissati, taṃ cittaṃ nirujjhittha.

凡心已灭者，彼心将灭。又或凡心将灭者，彼心已灭。

Yaṃ cittaṃ na nirujjhittha, taṃ cittaṃ na nirujjhissati. Yaṃ vā pana cittaṃ na nirujjhissati, taṃ cittaṃ na nirujjhittha.

凡心未灭者，彼心将不灭。又或凡心将不灭者，彼心未灭。

6. Uppādanirodhavāro

6. 生灭品

Yaṃ cittaṃ uppajjati, taṃ cittaṃ nirujjhittha. Yaṃ vā pana cittaṃ nirujjhittha, taṃ cittaṃ uppajjati.

凡心正生者，彼心已灭。或凡心已灭者，彼心正生。

Yaṃ cittaṃ na uppajjati, taṃ cittaṃ na nirujjhittha. Yaṃ vā pana cittaṃ na nirujjhittha, taṃ cittaṃ na uppajjati.

凡心不正生者，彼心未灭。或凡心未灭者，彼心不正生。

Yaṃ cittaṃ uppajjati, taṃ cittaṃ nirujjhissati. Yaṃ vā pana cittaṃ nirujjhissati, taṃ cittaṃ uppajjati.

凡心正生者，彼心将灭。或凡心将灭者，彼心正生。

Yaṃ cittaṃ na uppajjati, taṃ cittaṃ na nirujjhissati. Yaṃ vā pana cittaṃ na nirujjhissati, taṃ cittaṃ na uppajjati.

凡心不正生者，彼心将不灭。或凡心将不灭者，彼心不正生。

Yaṃ [Pg.71] cittaṃ uppajjittha, taṃ cittaṃ nirujjhissati. Yaṃ vā pana cittaṃ nirujjhissati, taṃ cittaṃ uppajjittha.

凡心曾生起者，彼心将灭。或凡心将灭者，彼心曾生起。

Yaṃ cittaṃ na uppajjittha, taṃ cittaṃ na nirujjhissati. Yaṃ vā pana cittaṃ na nirujjhissati, taṃ cittaṃ na uppajjittha.

凡心未曾生起者，彼心将不灭。或凡心将不灭者，彼心未曾生起。

7. Uppajjamānananirodhavāro

7. 生时与灭时品

Yaṃ cittaṃ uppajjati, taṃ cittaṃ na nirujjhati. Yaṃ vā pana cittaṃ na nirujjhati, taṃ cittaṃ uppajjati.

凡心生时，彼心非灭时。或凡心非灭时，彼心生时。

Yaṃ cittaṃ na uppajjati, taṃ cittaṃ nirujjhati. Yaṃ vā pana cittaṃ nirujjhati, taṃ cittaṃ na uppajjati.

凡心非生时，彼心灭时。或凡心灭时，彼心非生时。

8. Uppajjamānuppannavāro

8. 生时与已生品

Yaṃ cittaṃ uppajjamānaṃ, taṃ cittaṃ uppannaṃ. Yaṃ vā pana cittaṃ uppannaṃ, taṃ cittaṃ uppajjamānaṃ.

凡心正在生起，彼心即是已生。或凡心是已生，彼心即正在生起。

Yaṃ cittaṃ na uppajjamānaṃ, taṃ cittaṃ na uppannaṃ. Yaṃ vā pana cittaṃ na uppannaṃ, taṃ cittaṃ na uppajjamānaṃ.

凡心非正在生起，彼心即非已生。或凡心非已生，彼心即非正在生起。

9. Nirujjhamānuppannavāro

9. 灭时与已生品

Yaṃ cittaṃ nirujjhamānaṃ, taṃ cittaṃ uppannaṃ. Yaṃ vā pana cittaṃ uppannaṃ, taṃ cittaṃ nirujjhamānaṃ.

凡心正在灭，彼心即是已生。或凡心是已生，彼心即正在灭。

Yaṃ cittaṃ na nirujjhamānaṃ, taṃ cittaṃ na uppannaṃ. Yaṃ vā pana cittaṃ na uppannaṃ, taṃ cittaṃ na nirujjhamānaṃ.

凡心非正在灭，彼心即非已生。或凡心非已生，彼心即非正在灭。

10. Uppannuppādavāro

10. 已生与生起品

Yaṃ cittaṃ uppannaṃ, taṃ cittaṃ uppajjittha. Yaṃ vā pana cittaṃ uppajjittha, taṃ cittaṃ uppannaṃ.

凡心是已生，彼心即已生起。或凡心已生起，彼心即是已生。

Yaṃ cittaṃ na uppannaṃ, taṃ cittaṃ na uppajjittha. Yaṃ vā pana cittaṃ na uppajjittha, taṃ cittaṃ na uppannaṃ.

凡心非已生，彼心即未生起。或凡心未生起，彼心即非已生。

Yaṃ [Pg.72] cittaṃ uppannaṃ, taṃ cittaṃ uppajjissati. Yaṃ vā pana cittaṃ uppajjissati, taṃ cittaṃ uppannaṃ.

凡心是已生，彼心将生起。或凡心将生起，彼心是已生。

Yaṃ cittaṃ na uppannaṃ, taṃ cittaṃ na uppajjissati. Yaṃ vā pana cittaṃ na uppajjissati, taṃ cittaṃ na uppannaṃ.

凡心非已生，彼心将不生起。或凡心将不生起，彼心非已生。

11. Atītānāgatavāro

11. 过去与未来品

Yaṃ cittaṃ uppajjittha, no ca taṃ cittaṃ uppannaṃ, taṃ cittaṃ uppajjissati. Yaṃ vā pana cittaṃ uppajjissati, no ca taṃ cittaṃ uppannaṃ, taṃ cittaṃ uppajjittha.

若心已生起，而非已生，则彼心将生起。或若心将生起，而非已生，则彼心已生起。

Yaṃ cittaṃ na uppajjittha, no ca taṃ cittaṃ na uppannaṃ, taṃ cittaṃ na uppajjissati. Yaṃ vā pana cittaṃ na uppajjissati, no ca taṃ cittaṃ na uppannaṃ, taṃ cittaṃ na uppajjittha.

若心未生起，而非未生，则彼心将不生起。或若心将不生起，而非未生，则彼心未生起。

12. Uppannuppajjamānavāro

12. 已生与生时品

Uppannaṃ uppajjamānaṃ, uppajjamānaṃ uppannaṃ.

已生者即是生时者，生时者即是已生者。

Na uppannaṃ na uppajjamānaṃ, na uppajjamānaṃ na uppannaṃ.

非已生者即非生时者，非生时者即非已生者。

13. Niruddhanirujjhamānavāro

13. 已灭与灭时品

Niruddhaṃ nirujjhamānaṃ, nirujjhamānaṃ niruddhaṃ.

已灭者即是灭时者，灭时者即是已灭者。

Na niruddhaṃ na nirujjhamānaṃ, na nirujjhamānaṃ na niruddhaṃ.

非已灭者即非灭时者，非灭时者即非已灭者。

14. Atikkantakālavāro

14. 已逝时品

Yaṃ cittaṃ uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ taṃ cittaṃ. Yaṃ vā pana cittaṃ nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ taṃ cittaṃ.

凡心于生时，其刹那刹那逝去为已逝时；彼心于灭时，亦刹那刹那逝去为已逝时。或凡心于灭时，其刹那刹那逝去为已逝时；彼心于生时，亦刹那刹那逝去为已逝时。

Yaṃ cittaṃ na uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, na nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ taṃ cittaṃ. Yaṃ vā [Pg.73] pana cittaṃ na nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, na uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ taṃ cittaṃ.

凡心于生时，非刹那刹那逝去为已逝时；彼心于灭时，亦非刹那刹那逝去为已逝时。或凡心于灭时，非刹那刹那逝去为已逝时；彼心于生时，亦非刹那刹那逝去为已逝时。

Suddhacittasāmaññaṃ

纯心总说

Puggaladhammavāro

人与法品

1. Uppādanirodhakālasambhedavāro

1. 生灭时分别品

Yassa yaṃ cittaṃ uppajjati na nirujjhati, tassa taṃ cittaṃ nirujjhissati na uppajjissati. Yassa vā pana yaṃ cittaṃ nirujjhissati na uppajjissati, tassa taṃ cittaṃ uppajjati na nirujjhati.

于某人，若某心生起而不灭，则于彼人，彼心将灭而不生起。或于某人，若某心将灭而不生起，则于彼人，彼心生起而不灭。

Yassa yaṃ cittaṃ na uppajjati nirujjhati, tassa taṃ cittaṃ na nirujjhissati uppajjissati. Yassa vā pana yaṃ cittaṃ na nirujjhissati uppajjissati, tassa taṃ cittaṃ na uppajjati nirujjhati.

于某人，若某心不生起而灭，则于彼人，彼心将不灭而生起。或于某人，若某心将不灭而生起，则于彼人，彼心不生起而灭。

2. Uppāduppannavāro

2. 生起与已生品

Yassa yaṃ cittaṃ uppajjati, tassa taṃ cittaṃ uppannaṃ. Yassa vā pana yaṃ cittaṃ uppannaṃ, tassa taṃ cittaṃ uppajjati.

于某人，若某心生起，则于彼人，彼心已生。或于某人，若某心已生，则于彼人，彼心生起。

Yassa yaṃ cittaṃ na uppajjati, tassa taṃ cittaṃ na uppannaṃ. Yassa vā pana yaṃ cittaṃ na uppannaṃ, tassa taṃ cittaṃ na uppajjati.

于某人，若某心不生起，则于彼人，彼心未生。或于某人，若某心未生，则于彼人，彼心不生起。

3. Nirodhuppannavāro

3. 灭与已生品

Yassa yaṃ cittaṃ nirujjhati, tassa taṃ cittaṃ uppannaṃ. Yassa vā pana yaṃ cittaṃ uppannaṃ, tassa taṃ cittaṃ nirujjhati.

于某人，若某心灭，则于彼人，彼心已生。或于某人，若某心已生，则于彼人，彼心灭。

Yassa yaṃ cittaṃ na nirujjhati, tassa taṃ cittaṃ na uppannaṃ. Yassa vā pana yaṃ cittaṃ na uppannaṃ, tassa taṃ cittaṃ na nirujjhati.

于某人，若某心不灭，则于彼人，彼心未生。或于某人，若某心未生，则于彼人，彼心不灭。

4. Uppādavāro

4. 生起品

Yassa yaṃ cittaṃ uppajjati, tassa taṃ cittaṃ uppajjittha. Yassa vā pana yaṃ cittaṃ uppajjittha, tassa taṃ cittaṃ uppajjati.

于某人，若某心生起，则于彼人，彼心已生起。或于某人，若某心已生起，则于彼人，彼心生起。

Yassa [Pg.74] yaṃ cittaṃ na uppajjati, tassa taṃ cittaṃ na uppajjittha. Yassa vā pana yaṃ cittaṃ na uppajjittha, tassa taṃ cittaṃ na uppajjati.

于某人，若某心不生起，则于彼人，彼心未生起。或于某人，若某心未生起，则于彼人，彼心不生起。

Yassa yaṃ cittaṃ uppajjati, tassa taṃ cittaṃ uppajjissati. Yassa vā pana yaṃ cittaṃ uppajjissati, tassa taṃ cittaṃ uppajjati.

于某人，某心生起，则于彼，彼心将生起。又或，于某人，某心将生起，则于彼，彼心生起。

Yassa yaṃ cittaṃ na uppajjati, tassa taṃ cittaṃ na uppajjissati. Yassa vā pana yaṃ cittaṃ na uppajjissati, tassa taṃ cittaṃ na uppajjati.

于某人，某心不生起，则于彼，彼心将不生起。又或，于某人，某心将不生起，则于彼，彼心不生起。

Yassa yaṃ cittaṃ uppajjittha, tassa taṃ cittaṃ uppajjissati. Yassa vā pana yaṃ cittaṃ uppajjissati, tassa taṃ cittaṃ uppajjittha.

于某人，某心曾生起，则于彼，彼心将生起。又或，于某人，某心将生起，则于彼，彼心曾生起。

Yassa yaṃ cittaṃ na uppajjittha, tassa taṃ cittaṃ na uppajjissati. Yassa vā pana yaṃ cittaṃ na uppajjissati, tassa taṃ cittaṃ na uppajjittha.

于某人，某心未曾生起，则于彼，彼心将不生起。又或，于某人，某心将不生起，则于彼，彼心未曾生起。

5. Nirodhavāro

5. 灭品

Yassa yaṃ cittaṃ nirujjhati, tassa taṃ cittaṃ nirujjhittha. Yassa vā pana yaṃ cittaṃ nirujjhittha, tassa taṃ cittaṃ nirujjhati.

于某人，某心灭，则于彼，彼心曾灭。又或，于某人，某心曾灭，则于彼，彼心灭。

Yassa yaṃ cittaṃ na nirujjhati, tassa taṃ cittaṃ na nirujjhittha. Yassa vā pana yaṃ cittaṃ na nirujjhittha, tassa taṃ cittaṃ na nirujjhati.

于某人，某心不灭，则于彼，彼心未曾灭。又或，于某人，某心未曾灭，则于彼，彼心不灭。

Yassa yaṃ cittaṃ nirujjhati, tassa taṃ cittaṃ nirujjhissati. Yassa vā pana yaṃ cittaṃ nirujjhissati, tassa taṃ cittaṃ nirujjhati.

于某人，某心灭，则于彼，彼心将灭。又或，于某人，某心将灭，则于彼，彼心灭。

Yassa yaṃ cittaṃ na nirujjhati, tassa taṃ cittaṃ na nirujjhissati. Yassa vā pana yaṃ cittaṃ na nirujjhissati, tassa taṃ cittaṃ na nirujjhati.

于某人，某心不灭，则于彼，彼心将不灭。又或，于某人，某心将不灭，则于彼，彼心不灭。

Yassa yaṃ cittaṃ nirujjhittha, tassa taṃ cittaṃ nirujjhissati. Yassa vā pana yaṃ cittaṃ nirujjhissati, tassa taṃ cittaṃ nirujjhittha.

于某人，某心曾灭，则于彼，彼心将灭。又或，于某人，某心将灭，则于彼，彼心曾灭。

Yassa yaṃ cittaṃ na nirujjhittha, tassa taṃ cittaṃ na nirujjhissati. Yassa vā pana yaṃ cittaṃ na nirujjhissati, tassa taṃ cittaṃ na nirujjhittha.

于某人，某心未曾灭，则于彼，彼心将不灭。又或，于某人，某心将不灭，则于彼，彼心未曾灭。

6. Uppādanirodhavāro

6. 生灭品

Yassa [Pg.75] yaṃ cittaṃ uppajjati, tassa taṃ cittaṃ nirujjhittha. Yassa vā pana yaṃ cittaṃ nirujjhittha, tassa taṃ cittaṃ uppajjati.

于某人，某心生起，则于彼，彼心曾灭。又或，于某人，某心曾灭，则于彼，彼心生起。

Yassa yaṃ cittaṃ na uppajjati, tassa taṃ cittaṃ na nirujjhittha. Yassa vā pana yaṃ cittaṃ na nirujjhittha, tassa taṃ cittaṃ na uppajjati.

于某人，某心不生起，则于彼，彼心未曾灭。又或，于某人，某心未曾灭，则于彼，彼心不生起。

Yassa yaṃ cittaṃ uppajjati, tassa taṃ cittaṃ nirujjhissati. Yassa vā pana yaṃ cittaṃ nirujjhissati, tassa taṃ cittaṃ uppajjati.

于某人，某心生起，则于彼，彼心将灭。又或，于某人，某心将灭，则于彼，彼心生起。

Yassa yaṃ cittaṃ na uppajjati, tassa taṃ cittaṃ na nirujjhissati. Yassa vā pana yaṃ cittaṃ na nirujjhissati, tassa taṃ cittaṃ na uppajjati.

于某人，某心不生起，则于彼，彼心将不灭。又或，于某人，某心将不灭，则于彼，彼心不生起。

Yassa yaṃ cittaṃ uppajjittha, tassa taṃ cittaṃ nirujjhissati. Yassa vā pana yaṃ cittaṃ nirujjhissati, tassa taṃ cittaṃ uppajjittha.

于某人，某心曾生起，则于彼，彼心将灭。又或，于某人，某心将灭，则于彼，彼心曾生起。

Yassa yaṃ cittaṃ na uppajjittha, tassa taṃ cittaṃ na nirujjhissati. Yassa vā pana yaṃ cittaṃ na nirujjhissati, tassa taṃ cittaṃ na uppajjittha.

于某人，某心未曾生起，则于彼，彼心将不灭。又或，于某人，某心将不灭，则于彼，彼心未曾生起。

7. Uppajjamānananirodhavāro

7. 正生起灭品

Yassa yaṃ cittaṃ uppajjati, tassa taṃ cittaṃ na nirujjhati. Yassa vā pana yaṃ cittaṃ na nirujjhati, tassa taṃ cittaṃ uppajjati.

于某人，某心生起，则于彼，彼心不灭。又或，于某人，某心不灭，则于彼，彼心生起。

Yassa yaṃ cittaṃ na uppajjati, tassa taṃ cittaṃ nirujjhati. Yassa vā pana yaṃ cittaṃ nirujjhati, tassa taṃ cittaṃ na uppajjati.

于某人，某心不生起，则于彼，彼心灭。又或，于某人，某心灭，则于彼，彼心不生起。

8. Uppajjamānuppannavāro

8. 正生起已生品

Yassa yaṃ cittaṃ uppajjamānaṃ, tassa taṃ cittaṃ uppannaṃ. Yassa vā pana yaṃ cittaṃ uppannaṃ, tassa taṃ cittaṃ uppajjamānaṃ.

于某人，某心正生起，则于彼，彼心已生。又或，于某人，某心已生，则于彼，彼心正生起。

Yassa yaṃ cittaṃ na uppajjamānaṃ, tassa taṃ cittaṃ na uppannaṃ. Yassa vā pana yaṃ cittaṃ na uppannaṃ, tassa taṃ cittaṃ na uppajjamānaṃ.

于某人，某心不正生起，则于彼，彼心未生。又或，于某人，某心未生，则于彼，彼心不正生起。

9. Nirujjhamānuppannavāro

9. 正灭已生品

Yassa [Pg.76] yaṃ cittaṃ nirujjhamānaṃ, tassa taṃ cittaṃ uppannaṃ. Yassa vā pana yaṃ cittaṃ uppannaṃ, tassa taṃ cittaṃ nirujjhamānaṃ.

于某人，某心正灭，则于彼，彼心已生。又或，于某人，某心已生，则于彼，彼心正灭。

Yassa yaṃ cittaṃ na nirujjhamānaṃ, tassa taṃ cittaṃ na uppannaṃ. Yassa vā pana yaṃ cittaṃ na uppannaṃ, tassa taṃ cittaṃ na nirujjhamānaṃ.

于某人，某心不正灭，则于彼，彼心未生。又或，于某人，某心未生，则于彼，彼心不正灭。

10. Uppannuppādavāro

10. 已生与生起品

Yassa yaṃ cittaṃ uppannaṃ, tassa taṃ cittaṃ uppajjittha. Yassa vā pana yaṃ cittaṃ uppajjittha, tassa taṃ cittaṃ uppannaṃ.

于某人，某心已生，则于彼，彼心曾生起。又或，于某人，某心曾生起，则于彼，彼心已生。

Yassa yaṃ cittaṃ na uppannaṃ, tassa taṃ cittaṃ na uppajjittha. Yassa vā pana yaṃ cittaṃ na uppajjittha, tassa taṃ cittaṃ na uppannaṃ.

于某人，某心未生，则于彼，彼心未曾生起。又或，于某人，某心未曾生起，则于彼，彼心未生。

Yassa yaṃ cittaṃ uppannaṃ, tassa taṃ cittaṃ uppajjissati. Yassa vā pana yaṃ cittaṃ uppajjissati, tassa taṃ cittaṃ uppannaṃ.

于某人，某心已生，则于彼，彼心将生起。又或，于某人，某心将生起，则于彼，彼心已生。

Yassa yaṃ cittaṃ na uppannaṃ, tassa taṃ cittaṃ na uppajjissati, yassa vā pana yaṃ cittaṃ na uppajjissati, tassa taṃ cittaṃ na uppannaṃ.

于某人，某心未生，则于彼，彼心将不生起。又或，于某人，某心将不生起，则于彼，彼心未生。

11. Atītānāgatavāro

11. 过去未来品

Yassa yaṃ cittaṃ uppajjittha, no ca tassa taṃ cittaṃ uppannaṃ, tassa taṃ cittaṃ uppajjissati. Yassa vā pana yaṃ cittaṃ uppajjissati, no ca tassa taṃ cittaṃ uppannaṃ, tassa taṃ cittaṃ uppajjittha.

于某人，某心曾生起，然于彼，彼心非已生，则于彼，彼心将生起。又或，于某人，某心将生起，然于彼，彼心非已生，则于彼，彼心曾生起。

Yassa yaṃ cittaṃ na uppajjittha, no ca tassa taṃ cittaṃ na uppannaṃ, tassa taṃ cittaṃ na uppajjissati. Yassa vā pana yaṃ cittaṃ na uppajjissati, no ca tassa taṃ cittaṃ na uppannaṃ, tassa taṃ cittaṃ na uppajjittha.

于某人，某心未曾生起，然于彼，彼心非未生，则于彼，彼心将不生起。又或，于某人，某心将不生起，然于彼，彼心非未生，则于彼，彼心未曾生起。

12. Uppannuppajjamānavāro

12. 已生与正生起品

Uppannaṃ uppajjamānaṃ, uppajjamānaṃ uppannaṃ.

已生即正生起，正生起即已生。

Na uppannaṃ na uppajjamānaṃ, na uppajjamānaṃ na uppannaṃ.

非已生即非正生起，非正生起即非已生。

13. Niruddhanirujjhamānavāro

13. 已灭与正灭品

Niruddhaṃ [Pg.77] nirujjhamānaṃ, nirujjhamānaṃ niruddhaṃ.

已灭即正灭，正灭即已灭。

Na niruddhaṃ na nirujjhamānaṃ, na nirujjhamānaṃ na niruddhaṃ.

非已灭非正灭，非正灭非已灭。

14. Atikkantakālavāro

14. 已逝时品

Yassa yaṃ cittaṃ uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ tassa taṃ cittaṃ. Yassa vā pana yaṃ cittaṃ nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ tassa taṃ cittaṃ.

于某人，其心于正生时，刹那刹那已逝为过去时；于正灭时，刹那刹那已逝为过去时，此即彼人之心。又或，于某人，其心于正灭时，刹那刹那已逝为过去时；于正生时，刹那刹那已逝为过去时，此即彼人之心。

Yassa yaṃ cittaṃ na uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, na nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ tassa taṃ cittaṃ. Yassa vā pana yaṃ cittaṃ na nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, na uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ tassa taṃ cittaṃ.

于某人，其心非于正生时刹那刹那已逝为过去时，亦非于正灭时刹那刹那已逝为过去时，此即彼人之心。又或，于某人，其心非于正灭时刹那刹那已逝为过去时，亦非于正生时刹那刹那已逝为过去时，此即彼人之心。

Suttantacittamissakaviseso

经藏心杂差别

Yassa sarāgaṃ cittaṃ uppajjati…pe… yassa vītarāgaṃ cittaṃ uppajjati. Yassa sadosaṃ cittaṃ uppajjati. Yassa vītadosaṃ cittaṃ uppajjati. Yassa samohaṃ cittaṃ uppajjati. Yassa vītamohaṃ cittaṃ uppajjati. Yassa saṃkhittaṃ cittaṃ uppajjati. Yassa vikkhittaṃ cittaṃ uppajjati. Yassa mahaggataṃ cittaṃ uppajjati. Yassa amahaggataṃ cittaṃ uppajjati. Yassa sauttaraṃ cittaṃ uppajjati. Yassa anuttaraṃ cittaṃ uppajjati. Yassa samāhitaṃ cittaṃ uppajjati. Yassa asamāhitaṃ cittaṃ uppajjati. Yassa vimuttaṃ cittaṃ uppajjati. Yassa avimuttaṃ cittaṃ uppajjati.

若有贪心生起……乃至……若有离贪心生起。若有瞋心生起。若有离瞋心生起。若有痴心生起。若有离痴心生起。若有沉没心生起。若有散乱心生起。若有广大心生起。若有非广大心生起。若有有上心生起。若有无上心生起。若有等持心生起。若有未等持心生起。若有解脱心生起。若有未解脱心生起。

Abhidhammacittamissakaviseso

阿毗达摩心杂差别

Yassa [Pg.78] kusalaṃ cittaṃ uppajjati…pe… yassa akusalaṃ cittaṃ uppajjati. Yassa abyākataṃ cittaṃ uppajjati. Yassa sukhāya vedanāya sampayuttaṃ cittaṃ uppajjati.

若善心生起……乃至……若不善心生起。若无记心生起。若与乐受相应的心生起。

(Etena upāyena yāva saraṇaaraṇā uddharitabbā.)

（应以此方法，乃至抉择有诤与无诤。）

Yassa araṇaṃ cittaṃ uppajjati na nirujjhati, tassa araṇaṃ cittaṃ nirujjhissati na uppajjissati. Yassa vā pana araṇaṃ cittaṃ nirujjhissati na uppajjissati, tassa araṇaṃ cittaṃ uppajjati na nirujjhati.

若某人之无诤心生起而不灭，则其无诤心将灭而不生。又或，若某人之无诤心将灭而不生，则其无诤心生起而不灭。

Cittayamakamātikā niṭṭhitā.

心双论母终。

Dhammayamakaṃ

法双论

Paṇṇattivāro

施设品

Padasodhanavāro

辩句品

Anulomaṃ

顺

Kusalā kusalā dhammā (yama. 3.dhammayamaka.1 ādayo). Kusalā dhammā kusalā.

诸善法是善的吗？（《双论》第三〈法双论〉第一等）诸善法是善的。

Akusalā akusalā dhammā. Akusalā dhammā akusalā.

诸不善法是不善的吗？诸不善法是不善的。

Abyākatā abyākatā dhammā. Abyākatā dhammā abyākatā.

诸无记法是无记的吗？诸无记法是无记的。

Paccanīkaṃ

逆

Na kusalā na kusalā dhammā. Na kusalā dhammā na kusalā.

非善法是非善的吗？非善法是非善的。

Na [Pg.79] akusalā na akusalā dhammā. Na akusalā dhammā na akusalā.

非不善法是非不善的吗？非不善法是非不善的。

Na abyākatā na abyākatā dhammā. Na abyākatā dhammā na abyākatā.

非无记法是非无记的吗？非无记法是非无记的。

Padasodhanamūlacakkavāro

辩句根本轮品

Anulomaṃ

顺

Kusalā kusalā dhammā. Dhammā akusalā dhammā.

诸善法是善的吗？诸法是不善法吗？

Kusalā kusalā dhammā. Dhammā abyākatā dhammā.

诸善法是善的吗？诸法是无记法吗？

Akusalā akusalā dhammā. Dhammā kusalā dhammā.

诸不善法是不善的吗？诸法是善法吗？

Akusalā akusalā dhammā. Dhammā abyākatā dhammā.

诸不善法是不善的吗？诸法是无记法吗？

Abyākatā abyākatā dhammā. Dhammā kusalā dhammā.

诸无记法是无记的吗？诸法是善法吗？

Abyākatā abyākatā dhammā. Dhammā akusalā dhammā.

诸无记法是无记的吗？诸法是不善法吗？

Paccanīkaṃ

逆

Na kusalā na kusalā dhammā. Na dhammā na akusalā dhammā.

非善法是非善的吗？非诸法是非不善法吗？

Na kusalā na kusalā dhammā. Na dhammā na abyākatā dhammā.

非善法是非善的吗？非诸法是非无记法吗？

Na akusalā na akusalā dhammā. Na dhammā na kusalā dhammā.

非不善法是非不善的吗？非诸法是非善法吗？

Na akusalā na akusalā dhammā. Na dhammā na abyākatā dhammā.

非不善法是非不善的吗？非诸法是非无记法吗？

Na abyākatā na abyākatā dhammā. Na dhammā na kusalā dhammā.

非无记法是非无记的吗？非诸法是非善法吗？

Na abyākatā na abyākatā dhammā. Na dhammā na akusalā dhammā.

非无记法是非无记的吗？非诸法是不善法吗？

Suddhadhammavāro

纯法品

Anulomaṃ

顺

Kusalā [Pg.80] dhammā. Dhammā kusalā.

是善法吗？诸法是善吗？

Akusalā dhammā. Dhammā akusalā.

不善法。诸法不善。

Abyākatā dhammā. Dhammā abyākatā.

无记法。诸法无记。

Paccanīkaṃ

逆向

Na kusalā na dhammā. Na dhammā na kusalā.

非善非法。非法非善。

Na akusalā na dhammā. Na dhammā na akusalā.

非不善非法。非法非不善。

Na abyākatā na dhammā. Na dhammā na abyākatā.

非无记非法。非法非无记。

Suddhadhammamūlacakkavāro

纯法根本轮品

Anulomaṃ

顺向

Kusalā dhammā. Dhammā akusalā.

善法。诸法不善。

Kusalā dhammā. Dhammā abyākatā.

善法。诸法无记。

Akusalā dhammā. Dhammā kusalā.

不善法。诸法善。

Akusalā dhammā. Dhammā abyākatā.

不善法。诸法无记。

Abyākatā dhammā. Dhammā kusalā.

无记法。诸法善。

Abyākatā dhammā. Dhammā akusalā.

无记法。诸法不善。

Paccanīkaṃ

逆向

Na kusalā na dhammā. Na dhammā na akusalā.

非善非法。非法非不善。

Na kusalā na dhammā. Na dhammā na abyākatā.

非善非法。非法非无记。

Na akusalā na dhammā. Na dhammā na kusalā.

非不善非法。非法非善。

Na akusalā na dhammā. Na dhammā na abyākatā.

非不善非法。非法非无记。

Na abyākatā na dhammā. Na dhammā na kusalā.

非无记非法。非法非善。

Na abyākatā na dhammā. Na dhammā na akusalā.

非无记非法。非法非不善。

Dhammayamakamātikā niṭṭhitā.

法双论母终。

Indriyayamakaṃ

根双论

Paṇṇattivāro

施设品

Bāvīsatindriyāni [Pg.81] (yama. 3.indriyayamaka.1 ādayo) – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ.

二十二根（第三·根双·初等）——眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、乐根、苦根、喜根、忧根、舍根、信根、精进根、念根、定根、慧根、未知当知根、已知根、具知根。

Padasodhanavāro

语词辨析品

Anulomaṃ

顺向

Cakkhu cakkhundriyaṃ, cakkhundriyaṃ cakkhu.

眼即眼根，眼根即眼。

Sotaṃ sotindriyaṃ, sotindriyaṃ sotaṃ.

耳即耳根，耳根即耳。

Ghānaṃ ghānindriyaṃ, ghānindriyaṃ ghānaṃ.

鼻即鼻根，鼻根即鼻。

Jivhā jivhindriyaṃ, jivhindriyaṃ jivhā.

舌即舌根，舌根即舌。

Kāyo kāyindriyaṃ, kāyindriyaṃ kāyo.

身即身根，身根即身。

Mano manindriyaṃ, manindriyaṃ mano.

意即意根，意根即意。

Itthī itthindriyaṃ, itthindriyaṃ itthī.

女即女根，女根即女。

Puriso purisindriyaṃ, purisindriyaṃ puriso.

男即男根，男根即男。

Jīvitaṃ jīvitindriyaṃ, jīvitindriyaṃ jīvitaṃ.

命即命根，命根即命。

Sukhaṃ sukhindriyaṃ, sukhindriyaṃ sukhaṃ.

乐即乐根，乐根即乐。

Dukkhaṃ dukkhindriyaṃ, dukkhindriyaṃ dukkhaṃ.

苦即苦根，苦根即苦。

Somanassaṃ somanassindriyaṃ, somanassindriyaṃ somanassaṃ.

喜即喜根，喜根即喜。

Domanassaṃ domanassindriyaṃ, domanassindriyaṃ domanassaṃ.

忧即忧根，忧根即忧。

Upekkhā upekkhindriyaṃ, upekkhindriyaṃ upekkhā.

舍是舍根，舍根是舍。

Saddhā saddhindriyaṃ, saddhindriyaṃ saddhā.

信是信根，信根是信。

Vīriyaṃ vīriyindriyaṃ, vīriyindriyaṃ vīriyaṃ.

精进是精进根，精进根是精进。

Sati [Pg.82] satindriyaṃ, satindriyaṃ sati.

念是念根，念根是念。

Samādhi samādhindriyaṃ, samādhindriyaṃ samādhi.

定是定根，定根是定。

Paññā paññindriyaṃ, paññindriyaṃ paññā.

慧是慧根，慧根是慧。

Anaññātaññassāmīti anaññātaññassāmītindriyaṃ, anaññātaññassāmītindriyaṃ anaññātaññassāmīti.

未知当知是未知当知根，未知当知根是未知当知。

Aññaṃ aññindriyaṃ, aññindriyaṃ aññaṃ.

已知是已知根，已知根是已知。

Aññātāvī aññātāvindriyaṃ, aññātāvindriyaṃ aññātāvī.

具知者是具知根，具知根是具知者。

Paccanīkaṃ

逆向

Na cakkhu na cakkhundriyaṃ, na cakkhundriyaṃ na cakkhu.

非眼亦非眼根，非眼根亦非眼。

Na sotaṃ na sotindriyaṃ, na sotindriyaṃ na sotaṃ.

非耳亦非耳根，非耳根亦非耳。

Na ghānaṃ na ghānindriyaṃ, na ghānindriyaṃ na ghānaṃ.

非鼻亦非鼻根，非鼻根亦非鼻。

Na jivhā na jivhindriyaṃ, na jivhindriyaṃ na jivhā.

非舌亦非舌根，非舌根亦非舌。

Na kāyo na kāyindriyaṃ, na kāyindriyaṃ na kāyo.

非身亦非身根，非身根亦非身。

Na mano na manindriyaṃ, na manindriyaṃ na mano.

非意亦非意根，非意根亦非意。

Na itthī na itthindriyaṃ, na itthindriyaṃ na itthī.

非女亦非女根，非女根亦非女。

Na puriso na purisindriyaṃ, na purisindriyaṃ na puriso.

非男亦非男根，非男根亦非男。

Na jīvitaṃ na jīvitindriyaṃ, na jīvitindriyaṃ na jīvitaṃ.

非命亦非命根，非命根亦非命。

Na sukhaṃ na sukhindriyaṃ, na sukhindriyaṃ na sukhaṃ.

非乐亦非乐根，非乐根亦非乐。

Na dukkhaṃ na dukkhindriyaṃ, na dukkhindriyaṃ na dukkhaṃ.

非苦亦非苦根，非苦根亦非苦。

Na somanassaṃ na somanassindriyaṃ, na somanassindriyaṃ na somanassaṃ.

非喜亦非喜根，非喜根亦非喜。

Na domanassaṃ na domanassindriyaṃ, na domanassindriyaṃ na domanassaṃ.

非忧亦非忧根，非忧根亦非忧。

Na upekkhā na upekkhindriyaṃ, na upekkhindriyaṃ na upekkhā.

非舍亦非舍根，非舍根亦非舍。

Na saddhā na saddhindriyaṃ, na saddhindriyaṃ na saddhā.

非信亦非信根，非信根亦非信。

Na vīriyaṃ na vīriyindriyaṃ, na vīriyindriyaṃ na vīriyaṃ.

非精进亦非精进根，非精进根亦非精进。

Na sati na satindriyaṃ, na satindriyaṃ na sati.

非念亦非念根，非念根亦非念。

Na samādhi na samādhindriyaṃ, na samādhindriyaṃ na samādhi.

非定亦非定根，非定根亦非定。

Na [Pg.83] paññā na paññindriyaṃ, na paññindriyaṃ na paññā.

非慧亦非慧根，非慧根亦非慧。

Na anaññātaññassāmīti na anaññātaññassāmītindriyaṃ, na anaññātaññassāmītindriyaṃ na anaññātaññassāmīti.

非未知当知亦非未知当知根，非未知当知根亦非未知当知。

Na aññaṃ na aññindriyaṃ, na aññindriyaṃ na aññaṃ.

非已知亦非已知根，非已知根亦非已知。

Na aññātāvī na aññātāvindriyaṃ, na aññātāvindriyaṃ na aññātāvī.

非具知亦非具知根，非具知根亦非具知。

Padasodhanamūlacakkavāro

词句考察根本轮

Anulomaṃ

顺

Cakkhu cakkhundriyaṃ, indriyā sotindriyaṃ.

眼是眼根，诸根是耳根。

Cakkhu cakkhundriyaṃ, indriyā ghānindriyaṃ.

眼是眼根，诸根是鼻根。

Cakkhu cakkhundriyaṃ, indriyā jivhindriyaṃ.

眼是眼根，诸根是舌根。

Cakkhu cakkhundriyaṃ, indriyā kāyindriyaṃ.

眼是眼根，诸根是身根。

Cakkhu cakkhundriyaṃ, indriyā manindriyaṃ.

眼是眼根，诸根是意根。

Cakkhu cakkhundriyaṃ, indriyā itthindriyaṃ.

眼是眼根，诸根是女根。

Cakkhu cakkhundriyaṃ, indriyā purisindriyaṃ.

眼是眼根；诸根中，是男根。

Cakkhu cakkhundriyaṃ, indriyā jīvitindriyaṃ.

眼是眼根；诸根中，是命根。

Cakkhu cakkhundriyaṃ, indriyā sukhindriyaṃ.

眼是眼根；诸根中，是乐根。

Cakkhu cakkhundriyaṃ, indriyā dukkhindriyaṃ.

眼是眼根；诸根中，是苦根。

Cakkhu cakkhundriyaṃ, indriyā somanassindriyaṃ.

眼是眼根；诸根中，是喜根。

Cakkhu cakkhundriyaṃ, indriyā domanassindriyaṃ.

眼是眼根；诸根中，是忧根。

Cakkhu cakkhundriyaṃ, indriyā upekkhindriyaṃ.

眼是眼根；诸根中，是舍根。

Cakkhu cakkhundriyaṃ, indriyā saddhindriyaṃ.

眼是眼根；诸根中，是信根。

Cakkhu cakkhundriyaṃ, indriyā vīriyindriyaṃ.

眼是眼根；诸根中，是精进根。

Cakkhu cakkhundriyaṃ, indriyā satindriyaṃ.

眼是眼根；诸根中，是念根。

Cakkhu cakkhundriyaṃ, indriyā samādhindriyaṃ.

眼是眼根；诸根中，是定根。

Cakkhu cakkhundriyaṃ, indriyā paññindriyaṃ.

眼是眼根；诸根中，是慧根。

Cakkhu cakkhundriyaṃ, indriyā anaññātaññassāmītindriyaṃ.

眼是眼根；诸根中，是未知当知根。

Cakkhu cakkhundriyaṃ, indriyā aññindriyaṃ.

眼是眼根；诸根中，是已知根。

Cakkhu cakkhundriyaṃ, indriyā aññātāvindriyaṃ.

眼是眼根；诸根中，是具知根。

Sotaṃ [Pg.84] sotindriyaṃ, indriyā cakkhundriyaṃ…pe….

耳是耳根；诸根中，是眼根……乃至……

Sotaṃ sotindriyaṃ, indriyā aññātāvindriyaṃ.

耳是耳根；诸根中，是具知根。

Ghānaṃ ghānindriyaṃ, indriyā cakkhundriyaṃ…pe….

鼻是鼻根；诸根中，是眼根……乃至……

Ghānaṃ ghānindriyaṃ, indriyā aññātāvindriyaṃ.

鼻是鼻根；诸根中，是具知根。

Jivhā jivhindriyaṃ, indriyā cakkhundriyaṃ…pe….

舌是舌根；诸根中，是眼根……乃至……

Jivhā jivhindriyaṃ, indriyā aññātāvindriyaṃ.

舌是舌根；诸根中，是具知根。

Kāyo kāyindriyaṃ, indriyā cakkhundriyaṃ…pe….

身是身根；诸根中，是眼根……乃至……

Kāyo kāyindriyaṃ, indriyā aññātāvindriyaṃ.

身是身根；诸根中，是具知根。

Mano manindriyaṃ, indriyā cakkhundriyaṃ…pe….

意是意根；诸根中，是眼根……乃至……

Mano manindriyaṃ, indriyā aññātāvindriyaṃ.

意是意根；诸根中，是具知根。

Itthī itthindriyaṃ, indriyā cakkhundriyaṃ…pe….

女是女根；诸根中，是眼根……乃至……

Itthī itthindriyaṃ, indriyā aññātāvindriyaṃ.

女是女根；诸根中，是具知根。

Puriso purisindriyaṃ, indriyā cakkhundriyaṃ…pe….

男是男根；诸根中，是眼根……乃至……

Puriso purisindriyaṃ, indriyā aññātāvindriyaṃ.

男是男根；诸根中，是具知根。

Jīvitaṃ jīvitindriyaṃ, indriyā cakkhundriyaṃ…pe….

命是命根；诸根中，是眼根……乃至……

Jīvitaṃ jīvitindriyaṃ, indriyā aññātāvindriyaṃ.

命是命根；诸根中，是具知根。

Sukhaṃ sukhindriyaṃ, indriyā cakkhundriyaṃ…pe….

乐是乐根；诸根中，是眼根……乃至……

Sukhaṃ sukhindriyaṃ, indriyā aññātāvindriyaṃ.

乐是乐根；诸根中，是具知根。

Dukkhaṃ dukkhindriyaṃ, indriyā cakkhundriyaṃ…pe….

苦是苦根；诸根中，是眼根……乃至……

Dukkhaṃ dukkhindriyaṃ, indriyā aññātāvindriyaṃ.

苦是苦根；诸根中，是具知根。

Somanassaṃ somanassindriyaṃ, indriyā cakkhundriyaṃ…pe….

喜是喜根；诸根中，是眼根……乃至……

Somanassaṃ somanassindriyaṃ, indriyā aññātāvindriyaṃ.

喜是喜根；诸根中，是具知根。

Domanassaṃ domanassindriyaṃ, indriyā cakkhundriyaṃ…pe….

忧是忧根；诸根中，是眼根……乃至……

Domanassaṃ domanassindriyaṃ, indriyā aññātāvindriyaṃ.

忧是忧根；诸根中，是具知根。

Upekkhā upekkhindriyaṃ, indriyā cakkhundriyaṃ…pe….

舍是舍根；诸根中，是眼根……乃至……

Upekkhā upekkhindriyaṃ, indriyā aññātāvindriyaṃ.

舍是舍根；于诸根中，是具知根。

Saddhā [Pg.85] saddhindriyaṃ, indriyā cakkhundriyaṃ…pe….

信是信根；于诸根中，是眼根……乃至……

Saddhā saddhindriyaṃ, indriyā aññātāvindriyaṃ.

信是信根；于诸根中，是具知根。

Vīriyaṃ vīriyindriyaṃ, indriyā cakkhundriyaṃ…pe….

精进是精进根；于诸根中，是眼根……乃至……

Vīriyaṃ vīriyindriyaṃ, indriyā aññātāvindriyaṃ.

精进是精进根；于诸根中，是具知根。

Sati satindriyaṃ, indriyā cakkhundriyaṃ…pe….

念是念根；于诸根中，是眼根……乃至……

Sati satindriyaṃ, indriyā aññātāvindriyaṃ.

念是念根；于诸根中，是具知根。

Samādhi samādhindriyaṃ, indriyā cakkhundriyaṃ…pe….

定是定根；于诸根中，是眼根……乃至……

Samādhi samādhindriyaṃ, indriyā aññātāvindriyaṃ.

定是定根；于诸根中，是具知根。

Paññā paññindriyaṃ, indriyā cakkhundriyaṃ…pe….

慧是慧根；于诸根中，是眼根……乃至……

Paññā paññindriyaṃ, indriyā aññātāvindriyaṃ.

慧是慧根；于诸根中，是具知根。

Anaññātaññassāmīti anaññātaññassāmītindriyaṃ, indriyā cakkhundriyaṃ…pe….

未知当知是未知当知根；于诸根中，是眼根……乃至……

Anaññātaññassāmīti anaññātaññassāmītindriyaṃ, indriyā aññātāvindriyaṃ.

未知当知是未知当知根；于诸根中，是具知根。

Aññaṃ aññindriyaṃ, indriyā cakkhundriyaṃ…pe….

已知是已知根；于诸根中，是眼根……乃至……

Aññaṃ aññindriyaṃ, indriyā aññātāvindriyaṃ.

已知是已知根；于诸根中，是具知根。

Aññātāvī aññātāvindriyaṃ, indriyā cakkhundriyaṃ…pe….

具知是具知根；于诸根中，是眼根……乃至……

Aññātāvī aññātāvindriyaṃ, indriyā aññindriyaṃ.

具知是具知根；于诸根中，是已知根。

Paccanīkaṃ

相违

Na cakkhu na cakkhundriyaṃ, na indriyā na sotindriyaṃ.

非眼，非眼根；于诸根中，非耳根。

Na cakkhu na cakkhundriyaṃ, na indriyā na ghānindriyaṃ.

非眼，非眼根；于诸根中，非鼻根。

Na cakkhu na cakkhundriyaṃ, na indriyā na jivhindriyaṃ.

非眼，非眼根；于诸根中，非舌根。

Na cakkhu na cakkhundriyaṃ, na indriyā na kāyindriyaṃ.

非眼，非眼根；于诸根中，非身根。

Na cakkhu na cakkhundriyaṃ, na indriyā na manindriyaṃ.

非眼，非眼根；于诸根中，非意根。

Na cakkhu na cakkhundriyaṃ, na indriyā na itthindriyaṃ.

非眼，非眼根；于诸根中，非女根。

Na cakkhu na cakkhundriyaṃ, na indriyā na purisindriyaṃ.

非眼，非眼根；于诸根中，非男根。

Na [Pg.86] cakkhu na cakkhundriyaṃ, na indriyā na jīvitindriyaṃ.

非眼，非眼根；于诸根中，非命根。

Na cakkhu na cakkhundriyaṃ, na indriyā na sukhindriyaṃ.

非眼，非眼根；于诸根中，非乐根。

Na cakkhu na cakkhundriyaṃ, na indriyā na dukkhindriyaṃ.

非眼，非眼根；于诸根中，非苦根。

Na cakkhu na cakkhundriyaṃ, na indriyā na somanassindriyaṃ.

非眼，非眼根；于诸根中，非喜根。

Na cakkhu na cakkhundriyaṃ, na indriyā na domanassindriyaṃ.

非眼，非眼根；于诸根中，非忧根。

Na cakkhu na cakkhundriyaṃ, na indriyā na upekkhindriyaṃ.

非眼，非眼根；于诸根中，非舍根。

Na cakkhu na cakkhundriyaṃ, na indriyā na saddhindriyaṃ.

非眼，非眼根；于诸根中，非信根。

Na cakkhu na cakkhundriyaṃ, na indriyā na vīriyindriyaṃ.

非眼，非眼根；于诸根中，非精进根。

Na cakkhu na cakkhundriyaṃ, na indriyā na satindriyaṃ.

非眼，非眼根；于诸根中，非念根。

Na cakkhu na cakkhundriyaṃ, na indriyā na samādhindriyaṃ.

非眼，非眼根；于诸根中，非定根。

Na cakkhu na cakkhundriyaṃ, na indriyā na paññindriyaṃ.

非眼，非眼根；于诸根中，非慧根。

Na cakkhu na cakkhundriyaṃ, na indriyā na anaññātaññassāmītindriyaṃ.

非眼，非眼根；于诸根中，非未知当知根。

Na cakkhu na cakkhundriyaṃ, na indriyā na aññindriyaṃ.

非眼，非眼根；于诸根中，非已知根。

Na cakkhu na cakkhundriyaṃ, na indriyā na aññātāvindriyaṃ.

非眼，非眼根；于诸根中，非具知根。

Na sotaṃ na sotindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非耳，非耳根；于诸根中，非眼根……乃至……于诸根中，非具知根。

Na ghānaṃ na ghānindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非鼻，非鼻根，非诸根，非眼根……乃至……非诸根，非具知根。

Na jivhā na jivhindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非舌，非舌根，非诸根，非眼根……乃至……非诸根，非具知根。

Na kāyo na kāyindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非身，非身根，非诸根，非眼根……乃至……非诸根，非具知根。

Na mano na manindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非意，非意根，非诸根，非眼根……乃至……非诸根，非具知根。

Na itthī na itthindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非女，非女根，非诸根，非眼根……乃至……非诸根，非具知根。

Na [Pg.87] puriso na purisindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非男，非男根，非诸根，非眼根……乃至……非诸根，非具知根。

Na jīvitaṃ na jīvitindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非命，非命根，非诸根，非眼根……乃至……非诸根，非具知根。

Na sukhaṃ na sukhindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非乐，非乐根，非诸根，非眼根……乃至……非诸根，非具知根。

Na dukkhaṃ na dukkhindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非苦，非苦根，非诸根，非眼根……乃至……非诸根，非具知根。

Na somanassaṃ na somanassindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非喜，非喜根，非诸根，非眼根……乃至……非诸根，非具知根。

Na domanassaṃ na domanassindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非忧，非忧根，非诸根，非眼根……乃至……非诸根，非具知根。

Na upekkhā na upekkhindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非舍，非舍根，非诸根，非眼根……乃至……非诸根，非具知根。

Na saddhā na saddhindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非信，非信根，非诸根，非眼根……乃至……非诸根，非具知根。

Na vīriyaṃ na vīriyindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非精进，非精进根，非诸根，非眼根……乃至……非诸根，非具知根。

Na sati na satindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非念，非念根，非诸根，非眼根……乃至……非诸根，非具知根。

Na samādhi na samādhindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非定，非定根，非诸根，非眼根……乃至……非诸根，非具知根。

Na paññā na paññindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非慧，非慧根，非诸根，非眼根……乃至……非诸根，非具知根。

Na anaññātaññassāmīti na anaññātaññassāmītindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非未知当知，非未知当知根，非诸根，非眼根……乃至……非诸根，非具知根。

Na [Pg.88] aññaṃ na aññindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññātāvindriyaṃ.

非已知，非已知根，非诸根，非眼根……乃至……非诸根，非具知根。

Na aññātāvī na aññātāvindriyaṃ, na indriyā na cakkhundriyaṃ…pe… na indriyā na aññindriyaṃ.

非具知，非具知根，非诸根，非眼根……乃至……非诸根，非已知根。

Suddhindriyavāro

净根品

Anulomaṃ

顺

Cakkhu indriyaṃ, indriyā cakkhu.

眼是根，诸根是眼。

Sotaṃ indriyaṃ, indriyā sotaṃ.

耳是根，诸根是耳。

Ghānaṃ indriyaṃ, indriyā ghānaṃ.

鼻是根，诸根是鼻。

Jivhā indriyaṃ, indriyā jivhā.

舌是根，诸根是舌。

Kāyo indriyaṃ, indriyā kāyo.

身是根，诸根是身。

Mano indriyaṃ, indriyā mano.

意是根，诸根是意。

Itthī indriyaṃ, indriyā itthī.

女是根，诸根是女。

Puriso indriyaṃ, indriyā puriso.

男是根，诸根是男。

Jīvitaṃ indriyaṃ, indriyā jīvitaṃ.

命是根，诸根是命。

Sukhaṃ indriyaṃ, indriyā sukhaṃ.

乐是根，诸根是乐。

Dukkhaṃ indriyaṃ, indriyā dukkhaṃ.

苦是根，诸根是苦。

Somanassaṃ indriyaṃ, indriyā somanassaṃ.

喜是根，诸根是喜。

Domanassaṃ indriyaṃ, indriyā domanassaṃ.

忧是根，诸根是忧。

Upekkhā indriyaṃ, indriyā upekkhā.

舍是根，诸根是舍。

Saddhā indriyaṃ, indriyā saddhā.

信是根，诸根是信。

Vīriyaṃ indriyaṃ, indriyā vīriyaṃ.

精进是根，诸根是精进。

Sati indriyaṃ, indriyā sati.

念是根，诸根是念。

Samādhi indriyaṃ, indriyā samādhi.

定是根，诸根是定。

Paññā indriyaṃ, indriyā paññā.

慧是根，诸根是慧。

Anaññātaññassāmīti indriyaṃ, indriyā anaññātaññassāmīti.

未知当知根是根，诸根是未知当知根。

Aññaṃ [Pg.89] indriyaṃ, indriyā aññaṃ.

已知根是根，诸根是已知根。

Aññātāvī indriyaṃ, indriyā aññātāvī.

具知根是根，诸根是具知根。

Paccanīkaṃ

逆向章

Na cakkhu na indriyaṃ, na indriyā na cakkhu.

眼非根，诸根非眼。

Na sotaṃ na indriyaṃ, na indriyā na sotaṃ.

耳非根，诸根非耳。

Na ghānaṃ na indriyaṃ, na indriyā na ghānaṃ.

鼻非根，诸根非鼻。

Na jivhā na indriyaṃ, na indriyā na jivhā.

舌非根，诸根非舌。

Na kāyo na indriyaṃ, na indriyā na kāyo.

身非根，诸根非身。

Na mano na indriyaṃ, na indriyā na mano.

意非根，诸根非意。

Na itthī na indriyaṃ, na indriyā na itthī.

女非根，诸根非女。

Na puriso na indriyaṃ, na indriyā na puriso.

男非根，诸根非男。

Na jīvitaṃ na indriyaṃ, na indriyā na jīvitaṃ.

命非根，诸根非命。

Na sukhaṃ na indriyaṃ, na indriyā na sukhaṃ.

乐非根，诸根非乐。

Na dukkhaṃ na indriyaṃ, na indriyā na dukkhaṃ.

苦非根，诸根非苦。

Na somanassaṃ na indriyaṃ, na indriyā na somanassaṃ.

喜非根，诸根非喜。

Na domanassaṃ na indriyaṃ, na indriyā na domanassaṃ.

忧非根，诸根非忧。

Na upekkhā na indriyaṃ, na indriyā na upekkhā.

舍非根，诸根非舍。

Na saddhā na indriyaṃ, na indriyā na saddhā.

信非根，诸根非信。

Na vīriyaṃ na indriyaṃ, na indriyā na vīriyaṃ.

精进非根，诸根非精进。

Na sati na indriyaṃ, na indriyā na sati.

念非根，诸根非念。

Na samādhi na indriyaṃ, na indriyā na samādhi.

定非根，诸根非定。

Na paññā na indriyaṃ, na indriyā na paññā.

慧非根，诸根非慧。

Na anaññātaññassāmīti na indriyaṃ, na indriyā na anaññātaññassāmīti.

未知当知根非根，诸根非未知当知根。

Na aññaṃ na indriyaṃ, na indriyā na aññaṃ.

已知根非根，诸根非已知根。

Na aññātāvī na indriyaṃ, na indriyā na aññātāvī.

具知根非根，诸根非具知根。

Suddhindriyamūlacakkavāro

纯根根本章

Anulomaṃ

顺向章

Cakkhu [Pg.90] indriyaṃ, indriyā sotaṃ.

眼是根，耳是根。

Cakkhu indriyaṃ, indriyā ghānaṃ.

眼是根，鼻是根。

Cakkhu indriyaṃ, indriyā jivhā.

眼是根，舌是根。

Cakkhu indriyaṃ, indriyā kāyo.

眼是根，身是根。

Cakkhu indriyaṃ, indriyā mano.

眼是根，意是根。

Cakkhu indriyaṃ, indriyā itthī.

眼是根，女是根。

Cakkhu indriyaṃ, indriyā puriso.

眼是根，男是根。

Cakkhu indriyaṃ, indriyā jīvitaṃ.

眼是根，命是根。

Cakkhu indriyaṃ, indriyā sukhaṃ.

眼是根，乐是根。

Cakkhu indriyaṃ, indriyā dukkhaṃ.

眼是根，苦是根。

Cakkhu indriyaṃ, indriyā somanassaṃ.

眼是根，喜是根。

Cakkhu indriyaṃ, indriyā domanassaṃ.

眼是根，忧根是根。

Cakkhu indriyaṃ, indriyā upekkhā.

眼是根，舍根是根。

Cakkhu indriyaṃ, indriyā saddhā.

眼是根，信根是根。

Cakkhu indriyaṃ, indriyā vīriyaṃ.

眼是根，精进根是根。

Cakkhu indriyaṃ, indriyā sati.

眼是根，念根是根。

Cakkhu indriyaṃ, indriyā samādhi.

眼是根，定根是根。

Cakkhu indriyaṃ, indriyā paññā.

眼是根，慧根是根。

Cakkhu indriyaṃ, indriyā anaññātaññassāmīti.

眼是根，未知当知根是根。

Cakkhu indriyaṃ, indriyā aññaṃ.

眼是根，已知根是根。

Cakkhu indriyaṃ, indriyā aññātāvī.

眼是根，具知根是根。

Sotaṃ indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

耳是根，眼是根……乃至具知根是根。

Ghānaṃ indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

鼻是根，眼是根……乃至具知根是根。

Jivhā indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

舌是根，眼是根……乃至具知根是根。

Kāyo indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

身是根，眼是根……乃至具知根是根。

Mano indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

意是根，眼是根……乃至具知根是根。

Itthī [Pg.91] indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

女根是根，眼是根……乃至具知根是根。

Puriso indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

男根是根，眼是根……乃至具知根是根。

Jīvitaṃ indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

命根是根，眼是根……乃至具知根是根。

Sukhaṃ indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

乐根是根，眼是根……乃至具知根是根。

Dukkhaṃ indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

苦根是根，眼是根……乃至具知根是根。

Somanassaṃ indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

喜根是根，眼是根……乃至具知根是根。

Domanassaṃ indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

忧根是根，眼是根……乃至具知根是根。

Upekkhā indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

舍根是根，眼是根……乃至具知根是根。

Saddhā indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

信根是根，眼是根……乃至具知根是根。

Vīriyaṃ indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

精进根是根，眼是根……乃至具知根是根。

Sati indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

念根是根，眼是根……乃至具知根是根。

Samādhi indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

定根是根，眼是根……乃至具知根是根。

Paññā indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

慧根是根，眼是根……乃至具知根是根。

Anaññātaññassāmīti indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

未知当知根是根，眼是根……乃至具知根是根。

Aññaṃ indriyaṃ, indriyā cakkhu…pe… indriyā aññātāvī.

已知根是根，眼是根……乃至具知根是根。

Aññātāvī indriyaṃ, indriyā cakkhu…pe… indriyā aññaṃ.

具知根是根，眼是根……乃至已知根是根。

Paccanīkaṃ

对反

Na cakkhu na indriyaṃ, na indriyā na sotaṃ.

非眼非根，非耳非根。

Na cakkhu na indriyaṃ, na indriyā na ghānaṃ.

非眼非根，非鼻非根。

Na cakkhu na indriyaṃ, na indriyā na jivhā.

非眼非根，非舌非根。

Na cakkhu na indriyaṃ, na indriyā na kāyo.

非眼非根，非身非根。

Na cakkhu na indriyaṃ, na indriyā na mano.

非眼非根，非意非根。

Na cakkhu na indriyaṃ, na indriyā na itthī.

非眼非根，非女非根。

Na cakkhu na indriyaṃ, na indriyā na puriso.

非眼非根，非男非根。

Na cakkhu na indriyaṃ, na indriyā na jīvitaṃ.

非眼非根，非命非根。

Na cakkhu na indriyaṃ, na indriyā na sukhaṃ.

非眼非根，非诸根非乐根。

Na cakkhu na indriyaṃ, na indriyā na dukkhaṃ.

非眼非根，非诸根非苦根。

Na cakkhu na indriyaṃ, na indriyā na somanassaṃ.

非眼非根，非诸根非喜根。

Na [Pg.92] cakkhu na indriyaṃ, na indriyā na domanassaṃ.

非眼非根，非诸根非忧根。

Na cakkhu na indriyaṃ, na indriyā na upekkhā.

非眼非根，非诸根非舍根。

Na cakkhu na indriyaṃ, na indriyā na saddhā.

非眼非根，非诸根非信根。

Na cakkhu na indriyaṃ, na indriyā na vīriyaṃ.

非眼非根，非诸根非精进根。

Na cakkhu na indriyaṃ, na indriyā na sati.

非眼非根，非诸根非念根。

Na cakkhu na indriyaṃ, na indriyā na samādhi.

非眼非根，非诸根非定根。

Na cakkhu na indriyaṃ, na indriyā na paññā.

非眼非根，非诸根非慧根。

Na cakkhu na indriyaṃ, na indriyā na anaññātaññassāmīti.

非眼非根，非诸根非未知当知根。

Na cakkhu na indriyaṃ, na indriyā na aññaṃ.

非眼非根，非诸根非已知根。

Na cakkhu na indriyaṃ, na indriyā na aññātāvī.

非眼非根，非诸根非具知根。

Na sotaṃ na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非耳非根，非诸根非眼……乃至非诸根非具知根。

Na ghānaṃ na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非鼻非根，非诸根非眼……乃至非诸根非具知根。

Na jivhā na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非舌非根，非诸根非眼……乃至非诸根非具知根。

Na kāyo na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非身非根，非诸根非眼……乃至非诸根非具知根。

Na mano na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非意非根，非诸根非眼……乃至非诸根非具知根。

Na itthī na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非女非根，非诸根非眼……乃至非诸根非具知根。

Na puriso na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非男非根，非诸根非眼……乃至非诸根非具知根。

Na jīvitaṃ na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非命非根，非诸根非眼……乃至非诸根非具知根。

Na sukhaṃ na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非乐非根，非诸根非眼……乃至非诸根非具知根。

Na [Pg.93] dukkhaṃ na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非苦非根，非诸根非眼……乃至非诸根非具知根。

Na somanassaṃ na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非喜非根，非诸根非眼……乃至非诸根非具知根。

Na domanassaṃ na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非忧非根，非诸根非眼……乃至非诸根非具知根。

Na upekkhā na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非舍非根，非诸根非眼……乃至非诸根非具知根。

Na saddhā na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非信非根，非诸根非眼……乃至非诸根非具知根。

Na vīriyaṃ na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非精进非根，非诸根非眼……乃至非诸根非具知根。

Na sati na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非念非根，非诸根非眼……乃至非诸根非具知根。

Na samādhi na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非定非根，非诸根非眼……乃至非诸根非具知根。

Na paññā na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非慧非根，非诸根非眼……乃至非诸根非具知根。

Na anaññātaññassāmīti na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非未知当知非根，非诸根非眼……乃至非诸根非具知根。

Na aññaṃ na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññātāvī.

非已知非根，非诸根非眼……乃至非诸根非具知根。

Na aññātāvī na indriyaṃ, na indriyā na cakkhu…pe… na indriyā na aññaṃ.

非具知非根，非诸根非眼……乃至非诸根非已知根。

Indriyayamakamātikā niṭṭhitā.

根双对母终。

Yamakamātikā niṭṭhitā.

双对母终。

7. Paṭṭhānamātikā

7. 发趣母

Hetupaccayo [Pg.94] ārammaṇapaccayo adhipatipaccayo anantarapaccayo samanantarapaccayo sahajātapaccayo aññamaññapaccayo nissayapaccayo upanissayapaccayo purejātapaccayo pacchājātapaccayo āsevanapaccayo kammapaccayo vipākapaccayo āhārapaccayo indriyapaccayo jhānapaccayo maggapaccayo sampayuttapaccayo vippayuttapaccayo atthipaccayo natthipaccayo vigatapaccayo avigatapaccayoti (paṭṭhā. 1.1.paccayuddesa).

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、无缘、离去缘、不离去缘。(发趣1.1.缘之列举)

Paṭṭhānamātikā niṭṭhitā.

发趣母终。

Nigamanaṃ

结语

Sattappakaraṇanāmato[Pg.95], abhidhammamadesayi;

Devātidevo devānaṃ, devalokamhi taṃ pure.

名为七部之阿毗达摩，天中天为诸天众，昔于天界所宣说。

Tassāyaṃ mātikā sabbā, sakalassāpi uddharā;

Ciraṭṭhitatthaṃ dhammassa, taṃ paggaṇhantu sādhavo.

此为彼全部之纲要，已然提取；为令正法久住，贤善者当受持之。

Dvāvīsati tikā ceva, tatheva hetugocchakaṃ;

Cūḷantaradukā satta, gocchakā ca tato paraṃ.

二十二三法，以及因聚；七小中间二法，其后则有诸聚。

Mahantaradukā cāpi, tato cuddasa niddise;

Gocchakāni duve piṭṭhi-dukāniṭṭhārasedisā.

亦有大中间二法，其后列有十四；二聚以及十八背二法。

Dvācattālīsa suttanta-dukā tevanti pañcadhā;

Sattappakaraṇikā bhinnā, dhammasaṅgaṇimātikā.

四十二经二法，如是五种分类；此法集论母，分别自七部论。

Abhidhammamātikāpāḷi niṭṭhitā.

《阿毗达摩论母》巴利终。

Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Mohavicchedanī

断除愚痴

Ganthārambhakathā

序言

1. Kāruññabhāvitaṃ [Pg.1] yassa, ñāṇacakkhu mahodayaṃ.Andhabhūtassa lokassa, jātaṃ sāmaññalocanaṃ.

1. 彼之智眼由悲所熏修，带来大饶益；为已盲目之世间，生成共通之眼。

2. Taṃ buddhaṃ sugataṃ dhīraṃ, sasaddhammaṃ sasāvakaṃ.Vanditvānussaritvā ca, thometvā ca vināyakaṃ.

2. 于彼佛陀、善逝、智者、导师，及其正法与声闻众，我皆礼敬、忆念、赞叹。

3. There ca thirasīlādi-guṇālaṅkārasobhite.Sāsanujjotake dhīre, pubbake vaṃsapālake.

3. 以及诸长老，彼等以坚固之戒等功德为庄严而辉耀，是教法之光、智慧者、往昔传承之守护者。

4. Visuddhidevadevo yaṃ, devānaṃ tidasālaye.Paññāya desayī tassa, abhidhammassa mātikā.

4. 清净之天中天，于三十三天中，为诸天以智慧所宣说之阿毗达摩的论母。

5. Yā tassā vipulatthāya, dhammasaṅgaṇiādihi.Anekehi pakārehi, pāḷiaṭṭhakathāhi ca.

5. 为其广大之义，以《法集论》等，以多种方式，以及透过巴利及其义注而阐明。

6. Attho vinicchayo ceva,Vibhatto sāgarūpamo;

Anantanayavokiṇṇo,Dukkhogāho yato tato.

6. 其义理与抉择，浩瀚如海，已被分别；遍布无尽理趣，处处皆难测度。

7. Samāsenābhidhammatthaṃ, mātikāmukhatokhilaṃ.Ñātukāmehi suddhehi, antevāsīhi yācito.

7. 应清净且求知之弟子所请，我将从论母之首，简要阐述全部阿毗达摩之义。

8. Saṅkaḍḍhitvāna [Pg.2] nayato, pāḷiaṭṭhakathāgataṃ.Atthaṃ vinicchayañceva, samāsena nirākulaṃ.

8. 依循理路，汇集巴利及其义注中之义理与抉择，简要且无混淆地阐述。

9. Sāmatthiyagataṃ atthaṃ, nikāyantaranissaṭaṃ.Mahāvihāravāsīnaṃ, kamābhatanayānugaṃ.

9. 此义理为权威之说，不与他部相混，遵循大寺住者次第传承之方法。

10. Dīpayanto nayaññūnaṃ, sadā sammodakāriniṃ.Mohavicchedaniṃ nāma, karissāmatthavaṇṇananti.

10. 为向知理者开示，此释义恒常带来喜悦，我将造此名为《断惑》之释义。

Ganthārambhakathā niṭṭhitā.

造论缘起说终。

1. Dhammasaṅgaṇīmātikā

1. 法集论母

Tikapadatthavaṇṇanā

三法句释义

Tattha [Pg.3] abhidhammassa mātikāti ettha kenaṭṭhena abhidhammo? Dhammātirekadhammavisesaṭṭhena. Atirekavisesatthadīpako hi ettha abhi-saddo ‘‘bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti (saṃ. ni. 4.87; 5.195, 1022; ma. ni. 3.384, 389), abhikkantavaṇṇā’’tiādīsu (saṃ. ni. 1.1; khu. pā. 5.1; su. ni. maṅgalasutta; vi. va. 857) viya, tasmā yathā samussitesu bahūsu chattesu ceva dhajesu ca yaṃ atirekappamāṇaṃ, visesavaṇṇasaṇṭhānañca chattaṃ, taṃ aticchattaṃ, yo atirekappamāṇo, visesavaṇṇasaṇṭhāno ca dhajo, so atiddhajoti ca vuccati, evameva ayampi dhammo dhammātirekadhammavisesaṭṭhena ‘‘abhidhammo’’ti vuccati. Bhagavatā hi suttantaṃ patvā khandhāyatanadhātusaccaindriyapaccayākārādayo dhammā ekadesena vibhattā, na nippadesena, abhidhammaṃ patvā pana anekehi nayavisesehi nippadesatova vibhattā. Evaṃ dhammātirekadhammavisesaṭṭhena ‘‘abhidhammo’’ti veditabbo.

于“阿毗达摩之论母”一语中，“阿毗达摩”是何义？以法之超胜与法之殊胜为义。此处的“阿毗”(abhi-)前缀，表示超胜与殊胜之义，如同在“我剧烈的苦受增长，而非减退”(bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti)、“光彩夺目”(abhikkantavaṇṇā)等语句中的用法一样。正如在众多伞和旗帜中，尺寸超大、颜色形状特殊的伞被称为“超伞”(aticchatta)，尺寸超大、颜色形状特殊的旗帜被称为“超旗”(atiddhaja)一样，此法也因其法之超胜与法之殊胜的特质而被称为“阿毗达摩”。因为世尊在经藏(Suttanta)中，只是部分地分别了蕴(khandha)、处(āyatana)、界(dhātu)、谛(sacca)、根(indriya)、缘起(paccayākāra)等法，并未完全分别；而在阿毗达摩中，则以多种特殊理路完全、无遗地分别了这些法。因此，当知阿毗达摩是以法之超胜与法之殊胜为义。

Kenaṭṭhena mātikā? Mātusamaṭṭhena. Mātā viyāti hi mātikā yathā padumikaṃ mukhanti. Yathā hi mātā nānāvidhe putte pasavati, te pāleti, poseti ca, evamayampi nānāvidhe dhamme, atthe ca pasavati, te ca avinassamāne pāleti, poseti ca, tasmā ‘‘mātikā’’ti vuccati. Mātikaṃ hi nissāya dhammasaṅgaṇīādisattappakaraṇavasena vitthāriyamānā anantāparimāṇā dhammā, atthā ca tāya pasutā, pālitā, positā viya ca honti. Tathā hi dhammasaṅgaṇippakaraṇe catasso vibhattiyo cittavibhatti rūpavibhatti nikkheparāsi atthuddhāroti. Tattha nānānayehi ekūnanavuticittavibhāvinī [Pg.4] cittavibhatti vitthāriyamānā anantāparimāṇabhāṇavārā hoti, tadanantaraṃ ekavidhādinā rūpavibhāvinī rūpavibhatti vitthāriyamānā anantāparimāṇabhāṇavārā hoti, tadanantaraṃ mūlakhandhadvārādīni nikkhipitvā desito nikkheparāsi vitthāriyamāno anantāparimāṇabhāṇavāro hoti, tadanantaraṃ tepiṭakassa buddhavacanassa aṭṭhakathābhūto atthuddhāro vitthāriyamāno anantāparimāṇabhāṇavāro hoti. Evamidaṃ dhammasaṅgaṇippakaraṇaṃ vācanāmaggato atirekaterasamattabhāṇavārampi samānaṃ vitthāriyamānaṃ anantāparimāṇabhāṇavāraṃ hoti.

以何义称作“论母”(mātikā)？以具有母亲的特性为义。犹如母亲一样，故称“论母”，就像“莲花般的面容”(padumikaṃ mukhaṃ)一样。正如母亲生育各种各样的子女，并且守护、养育他们，这论母也同样生出各种各样的法和义，并且守护、养育它们，使之不失，所以被称为“论母”。依靠论母，以《法集论》(Dhammasaṅgaṇī)等七部阿毗达摩论(sattappakaraṇa)的方式广说，由它所生出、守护、养育的法和义是无穷无尽的。例如，在《法集论》中，有四种分别：心分别(cittavibhatti)、色分别(rūpavibhatti)、总释(nikkheparāsi)、义疏(atthuddhāro)。其中，以各种理路详细阐释八十九种心的心分别，若广说开来，会成为无穷无尽的诵品(bhāṇavāra)；紧接着，以单一方式等阐释色的色分别，若广说开来，会成为无穷无尽的诵品；紧接着，舍置根、蕴、门等而宣说的总释，若广说开来，会成为无穷无尽的诵品；紧接着，作为三藏(Tepiṭaka)佛语之义注(aṭṭhakathā)的义疏，若广说开来，会成为无穷无尽的诵品。这样，即使仅从读诵而言，《法集论》的篇幅也只有十三个多诵品，但是如果加以广说，就会变成无穷无尽的诵品。

Tathā vibhaṅgappakaraṇe khandhavibhaṅgo āyatanadhātusaccaindriyapaccayākārasatipaṭṭhānasammappadhānaiddhipādabojjhaṅgamaggaṅgajhānaappamaññāsikkhāpadapaṭisambhidāñāṇakhuddakavatthudhammahadayavibhaṅgāti aṭṭhārasa vibhaṅgā vibhattā, te suttantabhājanīyaabhidhammabhājanīyādinānānayehi vitthāriyamānā paccekaṃ anantāparimāṇabhāṇavārā honti. Evamidaṃ vibhaṅgappakaraṇaṃ vācanāmaggato pañcatiṃsamattabhāṇavārampi samānaṃ vitthāriyamānaṃ anantāparimāṇabhāṇavāraṃ hoti.

如是，于《分别论》(Vibhaṅga)中，有蕴分别(khandhavibhaṅga)、处分别(āyatanavibhaṅga)、界分别(dhātuvibhaṅga)、谛分别(saccavibhaṅga)、根分别(indriyavibhaṅga)、缘起分别(paccayākāravibhaṅga)、念处分别(satipaṭṭhānavibhaṅga)、正勤分别(sammappadhānavibhaṅga)、神足分别(iddhipādavibhaṅga)、觉支分别(bojjhaṅgavibhaṅga)、道支分别(maggaṅgavibhaṅga)、禅那分别(jhānavibhaṅga)、无量分别(appamaññāvibhaṅga)、学处分别(sikkhāpadavibhaṅga)、无碍解分别(paṭisambhidāvibhaṅga)、智分别(ñāṇavibhaṅga)、小事分别(khuddakavatthuvibhaṅga)、法心分别(dhammahadayavibhaṅga)等十八种分别，这些分别以经分别(suttantabhājanīya)、阿毗达摩分别(abhidhammabhājanīya)等多种理路详细阐述，各自成为无数无量的诵品。如此，这部《分别论》，即使从读诵方面来说是三十五个诵品，但如果详细阐述，就会成为无数无量的诵品。

Tathā dhātukathāpakaraṇaṃ ‘‘saṅgaho asaṅgaho’’tiādinā cuddasavidhena vibhattaṃ vācanāmaggato atirekachabhāṇavāramattampi samānaṃ vitthāriyamānaṃ anantāparimāṇabhāṇavāraṃ hoti.

如是，《界论》(Dhātukathā)以“摄”(saṅgaho)、“不摄”(asaṅgaho)等十四种方式分别，从读诵而言，虽仅有六个多诵品，但若广为分别，则成无穷无尽的诵品。

Tathā puggalapaññattippakaraṇaṃ khandhapaññatti āyatanadhātusaccaindriyapuggalapaññattīti chabbidhena vibhattaṃ vācanāmaggato atirekapañcabhāṇavāramattampi vitthāriyamānaṃ anantāparimāṇabhāṇavāraṃ hoti.

如是，《人施设论》(Puggalapaññatti)分为六种：蕴施设(khandhapaññatti)、处施设(āyatanapaññatti)、界施设(dhātupaññatti)、谛施设(saccapaññatti)、根施设(indriyapaññatti)、人施设(puggalapaññatti)。即使从读诵方面来说，其篇幅也只有五个多诵品，但如果加以扩展，就会变成无穷无尽的诵品。

Tathā [Pg.5] kathāvatthuppakaraṇaṃ sakavāde pañca suttasatāni, paravāde pañca suttasatānīti suttasahassaṃ samodhānetvā vibhattaṃ vācanāmaggato saṅgītiāropitanayena dīghanikāyappamāṇampi vitthāriyamānaṃ anantāparimāṇabhāṇavāraṃ hoti.

如是，《论事》(Kathāvatthu)合集自宗五百经、他宗五百经，共一千经而作分别。从读诵而言，其篇幅依结集时所定之方式，已相当于《长部》(Dīghanikāya)之量，若再广为分别，则成无穷无量诵品。

Tathā yamakappakaraṇaṃ mūlayamakaṃ khandhāyatanadhātusaccasaṅkhāraanusayacittadhammaindriyayamakanti dasavidhena vibhattaṃ vācanāmaggato vīsabhāṇavārasatampi vitthāriyamānaṃ anantāparimāṇabhāṇavāraṃ hoti.

如是，《双论》(Yamaka)以根本双、蕴双、处双、界双、谛双、行双、随眠双、心双、法双、根双等十种方式分别。从读诵而言，虽有一百二十诵品，但若广为分别，则成无穷无量诵品。

Paṭṭhānappakaraṇaṃ hetupaccayaārammaṇapaccayādicatuvīsatipaccaye gahetvā tikapaṭṭhānādicatuvīsatividhena vibhattaṃ paccekaṃ katipayabhāṇavārampi vitthāriyamānaṃ anantāparimāṇabhāṇavāraṃ hoti. Evaṃ anantāparimāṇānaṃ dhammānaṃ, atthānañca pasavanato, pālanato, posanato ca ‘‘mātā viyāti mātikā’’ti vuccati. Pālanaposanañcettha sammuṭṭhānaṃ, viraddhānañca pāḷiatthānaṃ mātikānusārena sallakkhetvā samānayanato, rakkhaṇato ca veditabbaṃ. Sā panāyaṃ paricchedato dhammasaṅgaṇīmātikā vibhaṅgamātikā dhātukathāmātikā puggalapaññattimātikā kathāvatthumātikā yamakamātikā paṭṭhānamātikāti sattannaṃ pakaraṇānaṃ ādimhi ṭhapitā sattavidhā hoti.

《发趣论》(Paṭṭhānappakaraṇa)以因缘、所缘缘等二十四缘为基础，通过三法发趣等二十四种方式分别，每一部分虽仅有若干诵品，若广为分别，亦会成为无穷无尽的诵品。如是，因其生育、守护、养育无穷无尽之法与义，故被称为“如母者，是为母论”。此处的守护与养育，当知是依循母论，考察、统合与守护已遗忘及错失的圣典文句与义理。此母论，依其论典，即是《法集论》(Dhammasaṅgaṇī)母论、《分别论》(Vibhaṅga)母论、《界论》(Dhātukathā)母论、《人施设论》(Puggalapaññatti)母论、《论事》(Kathāvatthu)母论、《双论》(Yamaka)母论、《发趣论》(Paṭṭhāna)母论，置于七部论典之首，共有七种。

Tattha dhammasaṅgaṇīmātikā ādi, sāpi tikamātikā dukamātikāti duvidhā. Tattha dvāvīsati tikā tikamātikā nāma. Dvecattālīsasatadukā dukamātikā nāma, sā puna āhaccabhāsitā sāvakabhāsitāti duvidhā. Tattha dvāvīsati tikā ceva, ‘‘hetū dhammā na hetū dhammā…pe… saraṇā dhammā araṇā dhammā’’ti ime ca sataṃ [Pg.6] dukāti ayaṃ āhaccabhāsitā sammāsambuddhadesitā sattannaṃ pakaraṇānaṃ mātikā nāma, tadanantarā ‘‘vijjābhāgino dhammā avijjābhāgino dhammā…pe… khayeñāṇaṃ anuppādeñāṇa’’nti ime dvācattālīsa suttantikadukā dhammasenāpatisāriputtattherena ṭhapitattā sāvakabhāsitā nāma. Ime ṭhapento pana thero na sāmukkaṃsikena attano ñāṇena ṭhapesi, ekuttariyaṃ pana ekakanipātadukanipātasaṅgītisuttadasuttarasuttehi samodhānetvā ābhidhammikattherānaṃ suttantaṃ patvā akilamanatthaṃ ṭhapesi.

其中，《法集论》的母论为首，其亦分为三法母论与二法母论两种。其中，二十二种三法称为三法母论。一百四十二种二法称为二法母论，此又分为佛陀所说与声闻所说两种。其中，二十二种三法，以及从“因法与非因法……乃至……有依之法与无依之法”的一百种二法，此即名为七部阿毗达摩论典的母论，乃正自觉者所说。此后，从“明分之法与无明分之法……乃至……灭尽智与无生智”的四十二种经教二法，乃由法将舍利弗(Sāriputta)长老所安立，故称为声闻所说。然长老安立此等时，非以自身特有之智安立，而是将其与《增支部》(Aṅguttaranikāya)的《一集》、《二集》，以及《等诵经》(Saṅgītisutta)和《十上经》(Dasuttarasutta)相融会后，为使阿毗达摩师们在研习经藏时不致疲劳而安立的。

Sā puna sappadesanippadesavasena dve koṭṭhāsā honti. Ettha hi nava tikā, ekasattati ca dukā sappadesānaṃ sāvasesānaṃ nāmarūpānaṃ pariggahitattā sappadesā nāma, avasesā terasa tikā, ekasattati ca dukā nippadesānaṃ niravasesānaṃ nāmarūpānaṃ gahitattā nippadesā nāma. Tesaṃ vibhāgo tattha tattheva āvi bhavissati. Tathā nāmalābhavasena dvidhā. Sabbeva hi ete tikadukā ādipadavasena, sabbapadavasena cāti dvidhā nāmaṃ labhanti. Tattha ‘‘kusalā dhammā, akusalā dhammā, abyākatā dhammā’’ti ayaṃ tāva ādipadavasena laddhanāmo kusalattiko nāma. ‘‘Sukhāya vedanāya sampayuttā dhammā…pe… dhammā’’ti ayaṃ sabbapadavasena laddhanāmo vedanāttiko nāma. Evaṃ sabbesampi tikadukānaṃ nāmaṃ veditabbaṃ.

此母论复分为有余与无余两部分。其中，九种三法与七十一种二法，因其包含有余的名色，故名为有余；剩余的十三种三法与七十一种二法，因其包含无余的名色，故名为无余。其区分将于各处显明。又依名称获得方式，分为两种：所有此等三法与二法，皆依首语与全语而获得两种名称。其中，“善法、不善法、无记法”此一三法，乃依首语而得名，故名为善三法。“与乐受相应之法……乃至……法”此一三法，乃依全语而得名，故名为受三法。所有三法与二法之得名方式，皆应如是理解。

Sā panesā pañcadasahi paricchedehi vavatthitā. Tikānaṃ hi eko paricchedo, dukānaṃ cuddasa. ‘‘Hetū dhammā nahetū dhammā’’tiādayo hi cha dukā ganthato ca atthato ca aññamaññasambandhena kaṇṇikā viya, ghaṭā viya ca hutvā ṭhitattā ‘‘hetugocchako’’ti vuccati. Tato apare ‘‘sappaccayā dhammā’’tiādayo satta dukā aññamaññaṃ asambandhā [Pg.7] kevalaṃ dukasāmaññena uccinitvā gocchakantare ṭhapitattā, aññehi ca antaradukehi cūḷakattā ‘‘cūḷantaradukā’’ti veditabbā. Tato paraṃ āsavadukādīnaṃ channaṃ dukānaṃ vasena āsavagocchako nāma. Tato saṃyojanadukādīnaṃ channaṃ vasena saṃyojanagocchako nāma. Tathā ganthaoghayoganīvaraṇadukādīnaṃ channaṃ channaṃ vasena ganthaoghayoganīvaraṇagocchakā nāma. Parāmāsadukādīnaṃ pañcannaṃ vasena parāmāsagocchako nāma. Tato paraṃ sārammaṇadukādayo catuddasa dukā mahantaradukā nāma. Tato paraṃ upādānadukādayo cha dukā upādānagocchako nāma. Tato kilesadukādayo aṭṭhadukā kilesagocchako nāma. Tato paraṃ dassanenapahātabbadukādayo aṭṭhārasa dukā abhidhammamātikāya pariyosāne ṭhapitattā piṭṭhidukā nāma. Vijjābhāgiyadukādayo pana dvācattālīsa dukā suttantikadukā nāma. Evametissā pañcadasahi paricchedehi vavatthitāya tāva ayaṃ atthavaṇṇanā bhavissati.

此母论以十五章而建立。其中，三法为一章，二法为十四章。所谓“因法与非因法”等六种二法，从文句和义理上都像轮辐一样相互关联，又像瓮一样紧密结合，因此称为“因聚”(hetugocchako)。其后，“有缘法”等七种二法，彼此没有直接关联，仅仅因为同是二法而被收集在一起，放置在聚之间，并且比其他中间二法更小，因此当知其被称为“小中间二法”(cūḷantaradukā)。再之后，以“漏二法”等六种二法为基础，称为“漏聚”(āsavagocchako)。之后，以“结二法”等六种二法为基础，称为“结聚”(saṃyojanagocchako)。像这样，依次以“缚二法、暴流二法、轭二法、盖二法”等各六种二法为基础，分别称为“缚聚”(ganthagocchako)、“暴流聚”(ogagocchako)、“轭聚”(yogagocchako)、“盖聚”(nīvaraṇagocchako)。以“执取二法”等五种二法为基础，称为“执取聚”(parāmāsagocchako)。在那之后，“有境二法”等十四种二法，称为“大中间二法”(mahantaradukā)。在那之后，“取二法”等六种二法，称为“取聚”(upādānagocchako)。在那之后，“烦恼二法”等八种二法，称为“烦恼聚”(kilesagocchako)。在那之后，“见所断二法”等十八种二法，因被置于阿毗达摩母论之末，故被称为“后二法”(piṭṭhidukā)。至于“明分二法”等四十二种二法，则被称为“经教二法”(suttantikadukā)。如是，对此以十五章而建立的母论，此即为其释义。

Kusalattikavaṇṇanā

善三法释义

Yasmā panettha tikamātikā ādi, tatthāpi kusalattiko ādi, tasmā kusalattikassa tāva –

此处以三法母论为首，其中也以善三法为首，因此，首先对善三法作如下释义：

Atthato bhūmibhedā ca, paccekaṃ sampayogato;

Uddesato ca dhammānaṃ, lakkhaṇādivibhāgato.

从义理与地的差别，从各别的相应与纲要；以及从诸法的相等等的分别，

Saṅgahā suññato ceva, visayādippabhedato;

Yathānurūpaṃ sabbattha, veditabbo vinicchayo.

从总摄与空性，从所缘等的差别；于一切处，皆应如其所应地了知其抉择。

Tattha atthato tāva kusalā dhammāti ettha kusalasaddo ārogyānavajjachekasukhavipākesu dissati. Ayaṃ hi [Pg.8] ‘‘kacci nu bhoto kusalaṃ, kacci bhoto anāmaya’’ntiādīsu (jā. 1.15.246; 2.20.129) ārogye dissati. ‘‘Katamo pana, bhante, kāyasamācāro kusalo? Yo kho, mahārāja, kāyasamācāro anavajjo’’tiādīsu (ma. ni. 2.361) anavajje. ‘‘Kusalo tvaṃ rathassa aṅgapaccaṅgāna’’ntiādīsu (ma. ni. 2.87) cheke. ‘‘Kusalassa kammassa katattā upacitattā’’tiādīsu (dha. sa. 431) sukhavipāke. Svāyamidha ārogyepi anavajjepi sukhavipākepi vattati. Yatheva hi rūpakāye nibyādhitāya ārogyaṭṭhena kusalaṃ vuttaṃ, evaṃ arūpadhammepi kilesabyādhino abhāvena ārogyaṭṭhena kusalaṃ veditabbaṃ. Kilesavajjassa pana abhāvā anavajjaṭṭhena kusalaṃ.

在此，就其意义而言，“善”(kusala)一词，可见于健康、无过失、善巧和乐果报等义。例如，在“尊者，您是否安好？您是否无病？”等(《本生经》Jātaka 1.15.246; 2.20.129)处，可见其指健康。在“尊者，何种身行是善？大王，无过失的身行即是善。”等(《中部》Majjhimanikāya 2.361)处，可见其指无过失。在“你善巧于车的各个部件”等(《中部》Majjhimanikāya 2.87)处，可见其指善巧。在“由于已作、已积集善业”等(《法集论》Dhammasaṅgaṇī 431)处，可见其指乐果报。此词于此亦通于健康、无过失和乐果报。正如色身因无病，依健康之义而说为善，同样，无色法也应因无烦恼病，依健康之义而知为善。又，因无烦恼之过，故依无过失之义而为善。

Dhamma-saddo panāyaṃ pariyattihetuguṇanissattanijjīvatādīsu dissati. Ayaṃ hi ‘‘dhammaṃ pariyāpuṇāti suttaṃ geyya’’ntiādīsu (a. ni. 4.102) pariyattiyaṃ dissati. ‘‘Hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 720) hetumhi. ‘‘Na hi dhammo adhammo ca, ubho samavipākino’’tiādīsu (theragā. 304) guṇe. ‘‘Dhammesu dhammānupassī viharatī’’tiādīsu (dī. ni. 2.373) nissattanijjīvatāyaṃ, svāyamidhāpi nissattanijjīvatāyameva vaṭṭati.

“法”(dhamma)一词，可见于圣教、因、德、无有情无命者等义。例如，在“学习法，即经、应颂……”等(《增支部》Aṅguttaranikāya 4.102)处，指圣教；在“于因之智，是为法无碍解”等(《分别论》Vibhaṅga 720)处，指因；在“法与非法，二者果报实不同”等(《长老偈》Theragāthā 304)处，指德；在“于诸法中随观法而住”等(《长部》Dīghanikāya 2.373)处，指无有情无命者之义。此词于此亦指无有情无命者之义。

Vacanattho panettha – kucchite pāpadhamme salayanti calayanti kampenti viddhaṃsentīti kusalā. Kucchitena vā ākārena sayantīti kusā, te kuse lunanti chindantīti kusalā. Kucchitānaṃ vā sānato tanukaraṇato ñāṇaṃ kusaṃ nāma, tena kusena lātabbā parivattetabbāti kusalā. Atha vā kosallaṃ vuccati paññā, tato kosallato sambhūtattā kusalā. Idaṃ pana anantare vuttañcāti nibbacanadvayaṃ kiñcāpi nippariyāyato ñāṇasampayuttānameva [Pg.9] yujjati, ruḷhīvasena pana taṃsadisatāya ñāṇavippayuttānampīti gahetabbaṃ. Yathā vā kusā ubhayabhāgagataṃ hatthappadesaṃ lunanti, evamimepi uppannānuppannabhāvena ubhayabhāgagataṃ saṃkilesapakkhaṃ lunanti, tasmā kusā viya lunantīti kusalā. Attano pana sabhāvaṃ dhārentīti dhammā, dhārīyanti vā paccayehi, dhārīyanti vā yathāsabhāvato ādhārīyantītipi dhammā. Na kusalā akusalā, mittapaṭipakkhā amittā viya kusalapaṭipakkhāti attho. Na byākatāti abyākatā, kusalākusalabhāvena akathitāti attho. Tesu anavajjasukhavipākalakkhaṇā kusalā, sāvajjadukkhavipākalakkhaṇā akusalā, avipākalakkhaṇā abyākatā.

此处“善”(kusala)之词义为：能动摇、扰乱、震动、破坏可鄙的恶法，故名“善”。或者，以可鄙之相而卧者，名为“茅草”(kusa)，能割断、切除此等“茅草”者，故名“善”。又或者，因能削弱、减损可鄙之法，智慧名为“茅草”(kusa)，以此“茅草”可以获得、可以转变，故名“善”。再者，“善巧”(kosalla)即是慧，由此善巧所生，故名“善”。然而，这后两种解释，虽然无保留地只适用于与智相应的法，但依循惯例，因其相似性，也应理解为适用于与智不相应的法。又如，茅草(kusa)能割伤手部两侧，同样地，这些善法也能割除已生和未生的染污分，因此像茅草一样能割除，故名“善”。保持自身自性的称为“法”(dhamma)，或者被诸缘所持有，或者依自性而被持有，故亦名“法”。非善的即是不善(akusala)，犹如朋友的对立者为非友，意指与善对立者。非记说的就是无记(abyākata)，意思是未被记说为善或不善。在这些法中，以无过失和乐异熟为特征的是善法；以有过失和苦异熟为特征的是不善法；以无异熟为特征的是无记法。

Kiṃ panetāni kusalāti vā dhammāti vātiādīni ekatthāni, udāhu nānatthānīti? Kiñcettha yadi tāva ekatthāni, ‘‘kusalā dhammā’’ti idaṃ ‘‘kusalā kusalā’’ti vuttasadisaṃ hoti. Atha nānatthāni, tikadukānaṃ chakkacatukkabhāvo āpajjati, padānañca asambandho ‘‘kusalā rūpaṃ cakkhumā’’tiādīnaṃ viya. Athāpi yadi etāni ekatthāni, kusalākusalābyākatapadānaṃ tiṇṇampi dhammānaṃ dhammasabhāvena ekattā kusalādīnampi ekattaṃ āpajjati. Atha ‘‘kusalapadato akusalādipadassa aññattaṃ siyā’’ti vadatha, na etāni ekatthāni. Tadā dhammo nāma bhāvo. Bhāvato ca añño abhāvoti. Evaṃ aññoññāpekkhāya abhāvattamāpannehi dhammehi anaññe kusalādayopi abhāvā eva siyunti? Sabbametaṃ akāraṇaṃ, kasmā? Yathānumativohārasiddhito, na hi ‘‘kusalā dhammā’’tiādīni padāni yathā kusalā kusalāti, evaṃ atthavisesābhāvena paṇḍitehi [Pg.10] anumatāni, nāpi kusalā rūpaṃ cakkhumā-saddā viya aññamaññaṃ anolokitatthabhāvena, atha kho anavajjaiṭṭhavipākattādisaṅkhātassa atthavisesassa, sabhāvasādhāraṇādiatthasāmaññassa ca jotakattena yathākkamaṃ anumatāni. Kusala-saddo hi dhamma-saddassa purato vuccamāno kusalākusalādisabbasādhāraṇasāmaññatthadīpakaṃ dhamma-saddaṃ akusalādito nivattetvā attano attano atthavisesavisiṭṭhatthadīpakaṃ karoti. Evaṃ paccekaṃ bhinnavisayānampi nesaṃ visesanavisesitabbabhāvena pavattiyaṃ ekatthatāya paṇḍitānumatatāya yathāvuttadosāropane kāraṇaṃ vuttaṃ, sabbametaṃ akāraṇaṃ. Evaṃ tato paresupi sabbattha yathānurūpato ñātabbaṃ. Ayaṃ tāva padatthato vinicchayo.

然则，“善”、“法”等词是一义，还是多义呢？于此，若为一义，则“善法”之说，如同说“善善”。若为多义，则三法组与二法组将成六法组与四法组，且词语之间亦无关联，犹如“善、色、有眼者”等。又，若此等为一义，则善、不善、无记三者，其法自性为一，善等亦应为一。若说“善”一词异于“不善”等词，则此等非为一义。如此，则法名为“有”，异于“有”者为“无”。诸法相互观待而成“无”，与此等无异的善等法，岂不也成为“无”了吗？此等皆非正理。何以故？以其乃依智者所许之言说而成立故。“善法”等词，智者之所以认可，并非如“善善”般无意义之差别，亦非如“善、色、有眼者”等词般意义互不关联，而是因其能依次彰显“无过失、悦意异熟”等特定意义，以及“自性、共通”等一般意义。“善”一词置于“法”一词前时，能令彰显善、不善等一切共通意义的“法”一词，从不善等中脱离，而彰显其自身所特有的意义。如是，此等词虽各有不同范围，然以其为能修饰与所修饰之关系而运作，为智者所认可，故前述之过失指责，皆非正理。于此后诸处，亦应如是类推而知。此为词义之抉择。

Kusalapadattho

善词义

Bhūmibhedāti tesu kusalākusalābyākatesu dhammesu kusalā tāva dhammā bhūmibhedato catubbidhā honti – kāmāvacarā rūpāvacarā arūpāvacarā lokuttarāti. Ayaṃ bhūmibhedato vinicchayo.

依地之差别：于善、不善、无记诸法中，善法依地之差别，有四种，即：欲界、色界、无色界、出世间。此为依地之抉择。

Sampayogatoti evaṃ bhūmibhedato catubbidhānampi nesaṃ paccekaṃ sampayogato vinicchayo veditabbo. Tattha kāmāvacarā tāva sampayogato aṭṭhavidhā honti. Seyyathidaṃ? Somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ, tathā sasaṅkhāraṃ. Upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ, tathā sasaṅkhāraṃ. Somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhāraṃ, tathā sasaṅkhāraṃ. Upekkhāsahagataṃ ñāṇavippayuttaṃ asaṅkhāraṃ, tathā sasaṅkhāranti. Tattha iṭṭhārammaṇatā, saddhābāhullatā, visuddhadiṭṭhitā, ānisaṃsadassāvitā ca ekādasa pītisambojjhaṅgakāraṇāni cāti imehi tāva kāraṇehi somanassasahagatabhāvo veditabbo. Ñāṇasampattiṃ pana [Pg.11] patthetvā katakammato, brahmādiupapattito, paññādasakavasena indriyaparipākato, vikkhambhanena kilesadūribhāvato ca sattavidhadhammavicayasambojjhaṅgakāraṇato ca ñāṇasampayuttatā veditabbā. Attano vā paresaṃ vā vasena pavatto pubbapayogo saṅkhāro nāma.

依相应：如是，依地之差别而有四种，于此等各自，当知依相应之抉择。其中，欲界善法依相应有八种。即：喜俱、智相应、无行；喜俱、智相应、有行；舍俱、智相应、无行；舍俱、智相应、有行；喜俱、智不相应、无行；喜俱、智不相应、有行；舍俱、智不相应、无行；舍俱、智不相应、有行。于此，当知喜俱之状态，由以下诸缘而有：所缘悦意、信根强盛、见地清净、见胜利，以及十一种喜觉支之因缘。当知智相应，由以下诸缘而有：为求智成就而造业、生为梵天等、以十慧事令诸根成熟、以镇伏令烦恼远离，以及七种择法觉支之因缘。由自己或他人之力而发起的先前努力，名为“行”。

Tena uppannaṃ sasaṅkhāraṃ, tadabhāvā asaṅkhārañca veditabbaṃ. Etesu hi yathāvuttasomanassañāṇahetuṃ āgamma pahaṭṭho ‘‘atthi dinna’’nti ādinayappavattaṃ sammādiṭṭhiṃ purakkhatvā asaṃsīdanto, parehi ca anussāhito dānādīni puññāni karoti, tadāssa somanassasahagataṃ ñāṇasampayuttaṃ paṭhamaṃ kusalaṃ uppajjati. Yadā pana vuttanayena haṭṭhatuṭṭho sammādiṭṭhiṃ purakkhatvā amuttacāgitādivasena saṃsīdamāno, attano paṭisaṅkhārena vā parehi vā ussāhito karoti, tadāssa tadeva sasaṅkhāraṃ dutiyaṃ kusalaṃ hoti. Yadā pana ñātijanādipaṭipattidassanena jātaparicayā bāladārakādayo bhikkhuādidassanena somanassajātā sahasā dānavandanādīni karonti, tadā ñāṇavippayuttaṃ tatiyaṃ kusalaṃ uppajjati. Yadā pana ñātiādīhi ussāhitā evaṃ paṭipajjanti, tadā tadeva catutthaṃ sasaṅkhāracittaṃ hoti. Yadā pana somanassahetuno abhāvena visuṃ catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni kusalāni uppajjanti. Evaṃ paccekaṃ sampayogato vinicchayo veditabbo.

由彼“行”而生起者，当知为“有行”；无彼“行”者，当知为“无行”。于此等中，若依前述之喜与智为因，心生欢悦，以前导“有布施”等正见，毫不迟疑，亦非由他人所劝，而行布施等福业，尔时，则生起喜俱、智相应的第一个善心。若依前述之法，心生欢悦，以前导正见，却因悭吝等而迟疑，由自我省察或他人鼓励而行，尔时，则生起同一类型的第二个有行善心。若如幼童等，因见亲族等行持而熟悉，或因见比丘等而生喜，自然行布施、礼敬等，尔时，则生起智不相应的第三个善心。若由亲族等鼓励而如是行，尔时，则生起同一类型的第四个有行心。若因无喜之缘，于此四种情况中皆无喜，尔时，则生起其余四种舍俱的善心。如是，当知每一善心依相应之抉择。

Uddesato ca dhammānanti evaṃ sampayogato aṭṭhavidhesu kusalesu paccekaṃ dhammānaṃ uddesatopi vinicchayo veditabbo. Tattha paṭhamakusale tāva pāḷiyā sarūpena āgatā tiṃsa dhammā, yevāpanakā navāti ekūnacattālīsa dhammā [Pg.12] honti. Seyyathidaṃ – phasso vedanā saññā cetanā cittaṃ vitakko vicāro pīti vīriyaṃ cittekaggatā jīvitaṃ saddhā sati hirī ottappaṃ alobho adoso amoho kāyapassaddhi cittapassaddhi kāyalahutā cittalahutā kāyamudutā cittamudutā kāyakammaññatā cittakammaññatā kāyapāguññatā cittapāguññatā kāyujukatā cittujukatāti ime sarūpena āgatā tiṃsadhammā. Chando adhimokkho manasikāro tatramajjhattatā karuṇā muditā kāyaduccaritavirati vacīduccaritavirati micchājīvaviratīti ime yevāpanakā navāti.

又，“总说诸法”者，如是，于八种善法中，亦应了知每一法的总说之抉择。于此，于第一善心中，圣典中以其自相出现者有三十法，随应带来者有九法，共三十九法。此即：触、受、想、思、心、寻、伺、喜(pīti)、精进、心一境性、命根、信、念、惭、愧、无贪、无瞋、无痴、身轻安、心轻安、身轻快、心轻快、身柔软、心柔软、身适业、心适业、身练达、心练达、身正直、心正直，此等为以自相出现的三十法。欲、胜解、作意、中舍性、悲、随喜(muditā)、离身恶行、离语恶行、离邪命，此等为随应带来的九法。

Padabhājanīye pana –

于《句义分解》(Padabhājanīya)中则（说）——

‘‘Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… tasmiṃ samaye phasso hoti, vedanā…pe… saññā cetanā cittaṃ vitakko vicāro pīti sukhaṃ cittassekaggatā saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ manindriyaṃ somanassindriyaṃ jīvitindriyaṃ sammādiṭṭhi sammāsaṅkappo sammāvāyāmo sammāsati sammāsamādhi saddhābalaṃ vīriyabalaṃ satibalaṃ samādhibalaṃ paññābalaṃ hiribalaṃ ottappabalaṃ alobho adoso amoho anabhijjhā abyāpādo sammādiṭṭhi hirī ottappaṃ kāyapassaddhi cittapassaddhi kāyalahutā cittalahutā kāyamudutā cittamudutā kāyakammaññatā cittakammaññatā kāyapāguññatā cittapāguññatā kāyujukatā cittujukatā sati sampajaññaṃ samatho vipassanā paggāho avikkhepo hotī’’ti (dha. sa. 1) –

“于何时，欲界善心已生起……于彼时，有触，有受……有想、思、心、寻、伺、喜、乐、心一境性；有信根、精进根、念根、定根、慧根、意根、喜根、命根；有正见、正思惟、正精进、正念、正定；有信力、精进力、念力、定力、慧力、惭力、愧力；有无贪、无瞋、无痴、不贪、无恚、正见、惭、愧；有身轻安、心轻安、身轻快、心轻快、身柔软、心柔软、身适业、心适业、身练达、心练达、身正直、心正直；有念、正知、止、观(vipassanā)、策励、不乱。”(《法集论》1)

Evaṃ sarūpato uddiṭṭhā chapaññāsa dhammā ‘‘ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā’’ti [Pg.13] (dha. sa. 1) evaṃ yevāpanakavasena sāmaññato uddiṭṭhā, aṭṭhakathāyaṃ cassā tesu tesu suttappadesesu āgate gahetvā sarūpato niddiṭṭhā chandādayo navāti pañcasaṭṭhi dhammā āgatā. Yasmā pana tesu sarūpena āgatā jhānaṅgaindriyamaggaṅgabalamūlādīnaṃ vasena ekasseva bahukiccatādassanatthaṃ punappunaṃ gahetvā pariyāyena chapaññāsavidhena desitāpi agahitaggahaṇena yathāvuttā samatiṃseva dhammā honti, te pana savibhattikā avibhattikāti duvidhā. Tattha phassādayo aṭṭhārasa ekakattā avibhattikā. Vedanādayo dvādasa dhammā aṭṭhatiṃsappabhedena yathāyogaṃ vibhattattā savibhattikā, yevāpanakā pana avibhattikā eva. Tasmā te sabbepi nippariyāyena ekūnacattālīsa dhammāva honti. Honti cettha –

如是，以自相列举的五十六法，以及通过“或于彼时，有其他任何缘生、无色之法”(《法集论》1)这种随应带来的方式而概括列举的法，并且在其义注(aṭṭhakathā)中，从各经文中取出并以自相阐释的欲等九法，共得六十五法。然而，于此等以自相出现的法中，为了显示禅支、根、道支、力、根等一法具有多种作用，虽以五十六种异门反复宣说，若以不取已取的方式，则如前述仅有三十法。此等法又分为有分别与无分别二种。其中，触等十八法因其单一性而为无分别。受等十二法，依其相应情况而分为三十八种，故为有分别。而随应带来者则亦为无分别。是故，此等一切法，究竟而言实仅三十九法。于此有（颂）——

Phassādipañcakaṃ pañcajhānaṅgānindriyaṭṭhakaṃ;

Maggaṅgapañcakaṃ sattabalaṃ mūlattikampi ca.

触等五法、五禅支、八根、五道支、七力以及三根。

Kammapathattikañceva, lokapāladukaṃ tathā;

Passaddhiādī cha dukā, tīṇi piṭṭhidukāniti.

以及三业道，同样有护世二法；轻安等六双法，以及后三双法。

Sattarasahi rāsīhi, chapaññāseva pāḷiyaṃ;

Vuttā sabhāvato tiṃsa, dhammā agahitaggahe.

圣典中以十七聚宣说五十六法；若不重复计取，依其自性则为三十法。

Phasso jīvitasaññā ca, cetanā cārapītiyo;

Cha dukā kāyapassaddhi-pamukhāṭṭhārasekakā.

触、命、想、思、伺、喜，及以身轻安为首的六双法，此为十八单法。

Cittaṃ vitakko saddhā ca, hiriottappiyampi ca;

Alobho ca adoso ca, satta dvidhā vibhāvitā.

心、寻、信，以及惭与愧，无贪与无瞋，此七法各分为二种。

Vedanā tividhā vīriyaṃ, sati ca catudhā matā;

Chaddhā ekaggatā paññā, sattadhāva vibhāvitā.

受分为三种，精进与念则被认为各有四种；心一境性有六种，慧则分为七种。

Viratī [Pg.14] appamaññāyo, manakkāro chandamajjhattā;

Dhimokkho yevāpanakā, navete paṭhame mane.

三离、二无量、作意、欲、中舍性、胜解，此九法为第一（善）心中的随应带来法。

Pañcasaṭṭhividheneva, pariyāyena desitā;

Navādhikā ca tettiṃsa, dhammāva paramatthatoti.

以六十五种异门宣说，而胜义法实为三十九法。

Ettha ca sarūpena āgatā tiṃsa dhammā, yevāpanakesu cattāro cāti catuttiṃsa dhammā ekakkhaṇe niyatā labbhanti, sesā pana karuṇādayo pañca karuṇāpubbabhāgamuditāpubbabhāgavasena, kāyaduccaritavacīduccaritamicchājīvehi viramaṇavasena ca cittassa pavattikālesu eva uppajjitvā aññathānuppajjanato aniyatā. Te ca yasmā dukkhitasukhitasattavasena, kāyaduccaritādittayavasena ca paccekaṃ bhinnavisayattā ekato na uppajjanti, tasmā karuṇāpubbabhāgādivasena pavattesu pañcasu cittakkhaṇesu niyatā catuttiṃsa, karuṇādīsu ekanti pañcatiṃsa dhammā uppajjanti, kevalaṃ pana dānādivasena pavattiyaṃ niyatā catuttiṃseva uppajjantīti veditabbaṃ. Ayaṃ dhammuddesato vinicchayo.

此处，以自相出现的三十法，以及随应带来法(yevāpanaka)中的四法，总共三十四法，在每一心刹那都是必然获得的。其余的悲等五种法，因为是依悲的前分、喜的前分，以及依远离身恶行、语恶行、邪命而生起，只有在心的特定运作时才生起，否则不生起，所以是不定法(aniyata)。并且，由于它们分别以受苦有情、受乐有情，以及身恶行等三者为所缘，所缘各不相同，故不一同生起。因此，在依悲的前分等而转起的五个心刹那中，必然生起的三十四法，以及悲等法中的一法，共三十五法生起。然而，当仅依布施等而转起时，当知只有必然生起的三十四法生起。这是依法的纲目所作的抉择。

Lakkhaṇādivibhāgatoti evaṃ uddiṭṭhānaṃ dhammānaṃ lakkhaṇarasādito vinicchayo veditabbo. Phusatīti phasso. Svāyaṃ phusanalakkhaṇo, saṅghaṭṭanaraso, sannipātapaccupaṭṭhāno, āpāthagatavisayapadaṭṭhāno. Ayaṃ hi arūpadhammopi samāno ārammaṇe phusanākārena pavattatīti phusanalakkhaṇo, sā cassa phusanākārappavatti ambilādidassane kheḷuppādādinā ñātabbā. Ekadesena pana anallīyamānopi rūpaṃ viya cakkhuṃ, saddo viya ca sotaṃ cittamārammaṇañca saṅghaṭṭetīti saṅghaṭṭanaraso. Tikasannipātasaṅkhātassa pana attano kāraṇassa vasena paveditattā sannipātapaccupaṭṭhāno, phalaṭṭhena paccupaṭṭhānena panesa vedanāpaccupaṭṭhāno nāma hoti. Tajjāsamannāhārena ceva [Pg.15] indriyena ca parikkhate visaye anantarāyena uppajjanato āpāthagatavisayapadaṭṭhānoti vuccati. Vedanādhiṭṭhānabhāvato panesa niccammā gāvī viya daṭṭhabbo. Lakkhaṇādīsu ca tesaṃ tesaṃ dhammānaṃ sabhāvo vā sāmaññaṃ vā lakkhaṇaṃ nāma, kiccaṃ vā sampatti vā raso nāma, upaṭṭhānākāro vā phalaṃ vā paccupaṭṭhānaṃ nāma, āsannakāraṇaṃ padaṭṭhānaṃ nāma. Evaṃ uparipi sabbattha lakkhaṇādīnaṃ nānattaṃ veditabbaṃ.

依特相等分别：对于如是列举的诸法，当依特相、作用等来了知其抉择。触，故为触(phassa)。此法以触为特相，以结合为作用，以会合为现起，以已入(根门)范围的所缘为近因。此法虽是无色法，然于所缘上以触的行相而转起，故以触为特相；其触的行相之转起，当知可由见酸物等而生唾液等来了知。它虽不像色之于眼、声之于耳那样附着，却能使心与所缘结合，故以结合为作用。又因其由被称为“三者会合”(根、境、识)的自身之因而显现，故以会合为现起；但从果的意义上，则以受为现起。因其在由根门及彼(触)所生之专注所限定的所缘中无障而生，故说以已入(根门)范围的所缘为近因。又因其为受的依处，当视之为如被剥皮的牛。于特相等中，诸法的自性或共相名为“特相”，其任务或成就名为“作用”，其现起的行相或结果名为“现起”，其近因为“近因”。如是，于以上及一切处，当知特相等有种种不同。

Vedayatīti vedanā, sā vedayitalakkhaṇā, sabhāvabhedato panesā pañcavidhā hoti – sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti. Tattha iṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ sukhaṃ, sampayuttānaṃ upabrūhanarasaṃ, kāyikaassādapaccupaṭṭhānaṃ, kāyindriyapadaṭṭhānaṃ. Aniṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ dukkhaṃ, sampayuttānaṃ milāpanarasaṃ, kāyikābādhapaccupaṭṭhānaṃ, kāyindriyapadaṭṭhānaṃ. Iṭṭhārammaṇānubhavanalakkhaṇaṃ somanassaṃ, yathā tathā vā iṭṭhākārasambhogarasaṃ, sampayuttānaṃ upabrūhanarasaṃ vā, cetasikaassādapaccupaṭṭhānaṃ, iṭṭhākāradassanapadaṭṭhānaṃ. Aniṭṭhārammaṇānubhavanalakkhaṇaṃ domanassaṃ, yathā tathā vā aniṭṭhākārasambhogarasaṃ, sampayuttānaṃ milāpanarasaṃ vā, cetasikābādhapaccupaṭṭhānaṃ, ekantena hadayavatthupadaṭṭhānaṃ. Majjhattavedayitalakkhaṇā upekkhā, sampayuttānaṃ nātiupabrūhanamilāpanarasā, santabhāvapaccupaṭṭhānā, nippītikacittapadaṭṭhānā. Ettha ca sukhaṃ, dukkhañca ekantamabyākataṃ, domanassamekantamakusalaṃ, somanassupekkhā pana siyā kusalā, siyā akusalā, siyā abyākatā. Idha pana kusalā somanassavedanā adhippetā.

感受，故为受（vedanā）。其以感受为特相。依自性差别，此有五种：乐、苦、喜、忧、舍。其中，乐以体验可意触为特相，以增长相应法为作用，以身之愉悦为现起，以身根为近因。苦以体验不可意触为特相，以令相应法凋萎为作用，以身之苦恼为现起，以身根为近因。喜以体验可意所缘为特相，以受用可意行相或增长相应法为作用，以心之愉悦为现起，以见可意行相为近因。忧以体验不可意所缘为特相，以受用不可意行相或令相应法凋萎为作用，以心之苦恼为现起，以心所依处为唯一近因。舍以中舍感受为特相，对相应法不极增长亦不令其凋萎为作用，以寂静状态为现起，以无喜之识为近因。于此，乐与苦纯属无记，忧纯属不善，而喜与舍则或为善、或为不善、或为无记。然于此处，所指为善的喜受。

Nīlādibhedaṃ ārammaṇaṃ sañjānātīti saññā. Sā sañjānanalakkhaṇā, paccābhiññāṇarasā, punasañjānanapaccayanimittakaraṇarasā vā dāruādīsu tacchakādayo viya, yathāgahitanimittavasena [Pg.16] abhinivesakaraṇapaccupaṭṭhānā hatthidassakaandhā viya, ārammaṇe anogāḷhavuttitāya aciraṭṭhānapaccupaṭṭhānā vā vijju viya, yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisesu migapotakānaṃ purisāti uppannasaññā viya.

了知识青等有差别的所缘，故为想（saññā）。其以了知为特相，以再识别为作用，或如木匠于木材等上，以制作能再次了知的标记为作用；其现起为依所取之相而起执着，如盲人摸象；或其现起为于所缘中无法深入而短暂存住，如闪电；其近因为现起于前的所缘，如幼鹿于草人上生起“是人”之想。

Cetetīti cetanā, saddhiṃ attanā sampayuttadhamme ārammaṇe abhisandahatīti attho. Sā cetanābhāvalakkhaṇā, āyūhanarasā, sā ca kusalākusalesu eva hoti. Itaresu pana taṃsadisatāya saṃvidahanapaccupaṭṭhānā sakiccaparakiccasādhakā jeṭṭhasissamahāvaḍḍhakiādayo viya. Accāyikakammānussaraṇādīsu panāyaṃ sampayuttesu ussāhanabhāvena pavattamānā pākaṭā hoti.

思量，故为思（cetanā）。其义为：将与自身相应的诸法导向所缘。其以思量为特相，以造作为作用，此作用仅存于善与不善中。于其余（无记）法中，则以其相似性，显现为组织安排，犹如能成就自他事务的大弟子、大木匠等。当回忆紧急要务等时，此法于相应法中以激励的状态而转起，尤为明显。

Ārammaṇaṃ cintetīti cittaṃ, viññāṇaṃ. Vitthārato panassa vacanattho cittaduke āvi bhavissati. Tadetaṃ vijānanalakkhaṇaṃ cittaṃ, pubbaṅgamarasaṃ, nirantarappavattito sandhānapaccupaṭṭhānaṃ, nāmarūpapadaṭṭhānaṃ.

思量所缘，故为心（citta），亦即识（viññāṇa）。其词义的详述，将于“心二法”中阐明。此心以了知为特相，以先行（领导）为作用，因其相续不断而转起，故以连结为现起，以名色为近因。

Vitakketi ūheti, vitakkanamattameva vā soti vitakko. Svāyamārammaṇe cittassa abhiropanalakkhaṇo, āhananapariyāhananaraso, ārammaṇe cittassa ānayanapaccupaṭṭhāno.

思考、推度，或仅是思量，故为寻（vitakka）。此法以将心投入所缘为特相，以冲击、遍击为作用，以引心至所缘为现起。

Ārammaṇe tena cittaṃ vicarati, vicaraṇamattameva vā soti vicāro. Svāyamārammaṇānumajjanalakkhaṇo, tattha sahajātānuyojanaraso, cittassa anuppabandhanapaccupaṭṭhāno. Abhiniropanānumajjanavasena panesaṃ yathākkamaṃ oḷārikasukhumatāya ghaṇṭābhighāto viya cetaso paṭhamābhinipāto vitakko, ghaṇṭānuravo viya anuppabandho vicāro. Vipphāravā cettha vitakko ākāse uppatitukāmapakkhino pakkhavikkhepo viya, santavutti vicāro ākāse [Pg.17] uppatitassa pakkhino pakkhapasāraṇaṃ viya. So pana nesaṃ viseso paṭhamadutiyajjhānesu pākaṭo hoti. Ubhopi panete sampayuttadhammapadaṭṭhānā.

心于所缘上游走，或只是游走而已，故名为伺（vicāra）。此以于所缘之持续审察为特相，以使俱生法连结于彼为作用，以心之持续连结为现起。然而，此二者依投入与持续审察，次第有粗细之分，如敲钟一般：寻好比心之初次撞击，伺好比钟声之回响般的持续连结。此处，寻是扩张的，如欲飞向空中之鸟，拍打翅膀；伺是平静的活动，如已飞向空中之鸟，舒展翅膀。然而，此二者之差别，在初禅与二禅中最为明显。然而，此二者皆以相应法为近因。

Piṇayatīti pīti. Sā sampiyāyanalakkhaṇā, kāyacittapīṇanarasā, pharaṇarasā vā, odagyapaccupaṭṭhānā, somanassasahagatacittapadaṭṭhānā.

令身心满足，故名为喜（pīti）。其以令人喜爱为特相，以使身心满足为作用，或以遍满为作用，以欢欣鼓舞为现起，以与喜俱行之心为近因。

Vīrānaṃ bhāvo, kammaṃ vā vīriyaṃ, vividhena vā upāyena īrayitabbaṃ pavattayitabbanti vīriyaṃ. Tañca ussāhalakkhaṇaṃ, sahajātānaṃ upatthambhanarasaṃ, asaṃsīdanabhāvapaccupaṭṭhānaṃ, ‘‘saṃviggo yoniso padahatī’’ti (a. ni. 4.113) vacanato saṃvegapadaṭṭhānaṃ, vīriyārambhavatthupadaṭṭhānaṃ vā. Idaṃ pana kusalapakkhe padaṭṭhānaṃ, akusalādipakkhe pana sādhāraṇavasena yathā tathā vā dukkhavinodanakāmatāpadaṭṭhānaṃ, sampayuttadhammapadaṭṭhānaṃ vā. Taṃ samāraddhaṃ sabbāsaṃ sampattīnaṃ mūlaṃ hotīti daṭṭhabbaṃ.

勇者之状态或行为名为精进（vīriya），或以种种方法应策励、应推动故名为精进。其以奋发为特相，以支持俱生法为作用，以不沮丧为现起；依“悚惧者如理精勤”之语，以悚惧为近因，或以精进事为近因。此中，悚惧是善法方面的近因；在不善法等方面，则通常以种种遣苦之欲求为近因，或以相应法为近因。当知，此已发起之精进是所有成就之根本。

Eko aggo visayo assāti ekaggaṃ, cittaṃ, tassa bhāvo ekaggatā, cittassa ekaggatā cittekaggatā, samādhissetaṃ nāmaṃ. Sā avisāraṇalakkhaṇā, sahajātānaṃ sampiṇḍanarasā nahānīyacuṇṇānaṃ udakaṃ viya, upasamapaccupaṭṭhānā, ñāṇapaccupaṭṭhānā vā, sukhapadaṭṭhānā, akusalādisādhāraṇavasena panetthāpi paccupaṭṭhānapadaṭṭhānāni vuttanayena yojetvā ñātabbāni. Nivāte dīpaccīnaṃ ṭhiti viya cetaso ṭhitīti daṭṭhabbā.

以一所缘为最胜故名为一境（ekagga），即心；其状态名为一境性（ekaggatā），心之一境性即心一境性（cittekaggatā），此是定（samādhi）之名称。其以不散乱为特相，以凝聚俱生法为作用，犹如沐浴粉之水；以止息为现起，或以智慧为现起；以乐为近因。然而，此处不善法等之共通现起与近因，当知亦应依所说之方式来结合理解。当知，此如无风处灯焰之稳定，即是心之稳定。

Ettha ca kiñcāpi ārammaṇaṃ bhinditvā anupavisantā viya kusalapakkhe cattāro dhammā ārammaṇaṃ ogāhanti saddhā sati ekaggatā paññāti, teneva saddhā ‘‘okappanā’’ti vuttā, sati ca ‘‘apilāpanā’’ti, ekaggatā ‘‘avaṭṭhitī’’ti, paññā [Pg.18] ‘‘pariyogāhanā’’ti ca vuttā. Akusalapakkhe ca tayo taṇhā diṭṭhi avijjāti. Tena te eva ‘‘oghā’’ti vuttā. Tathāpi nesaṃ lakkhaṇādito nānattampi siddhameva. Akusalapakkhe pana ekaggatā uddhaccasamāgatattā ‘‘ogāhanā’’ti na vuttā. Akusaladhammā hi ekavisaye sampiṇḍanakiccena samādhinā yuttāpi udakasittarajuṭṭhānaṃ viya taṅkhaṇaññeva vikiraṇasabhāvā honti. Teneva hettha upacārappanāppatti na hoti, kusaladhammā pana yasmā udakaṃ āsiñcitvā āsiñcitvā ākoṭanamajjanādīni katvā upalittaṭṭhānaṃ viya sakalampi divasaṃ niccalapavattanasamatthāti upacārappanāppattāpi hoti, tasmā tattha ogāhanāti vuttāti gahetabbaṃ.

此处，即使善法方面的四法——信、念、一境性、慧——如同破开所缘而进入般地深入所缘。因此，信被称为“胜解”，念被称为“不忘失”，一境性被称为“住立”，慧被称为“遍入”。在不善法方面，有三种——贪、邪见、无明。因此，它们被称为“暴流”。即使如此，它们从特相等方面的各异性也是确定的。然而，在不善法方面，一境性因为与掉举结合，故不被称为“深入”。不善法即使与定相应，具有在同一个目标上凝聚的作用，也像被水洒过的尘土堆一样，具有当下散坏的自性。因此，此处没有近行定与安止定。然而，善法因为能够像用水反复浇灌、捶打、涂抹后，能使涂抹之处整天稳定地保持一样，因此能够成就近行定与安止定，所以当知在那里被称为“深入”。

Jīvanti tena, jīvanamattaṃ vā tanti jīvitaṃ, taṃ sahajātānupālanalakkhaṇaṃ, tesaṃ pavattanarasaṃ, tesaññeva ṭhapanapaccupaṭṭhānaṃ, yāpayitabbadhammapadaṭṭhānaṃ. Attano ṭhitikkhaṇe eva cetaṃ te dhamme anupāleti udakaṃ viya uppalādīni, na bhaṅgakkhaṇe. Sayaṃ bhijjamānattā sayaṃ pavattitadhammasambandheneva pavattati niyāmako viyāti daṭṭhabbaṃ.

依它而存活，或只是维系生命而已，故名为命（jīvita）。其以保护俱生法为特相，以使它们延续为作用，以维持它们为现起，以应维持之法为近因。此只在自身住立之刹那保护那些法，如水保护莲花等，而非在坏灭之刹那。当知，因为它自身会坏灭，所以仅仅凭借与自身延续之法相联系而运行，如引导者一般。

Saddahanti etāya, sayaṃ vā saddahati, saddahanamattaṃ vā esāti saddhā. Sā saddahanalakkhaṇā, okappanalakkhaṇā vā, pasādanarasā udakappasādakamaṇi viya, pakkhandanarasā vā oghuttārakavīrapuriso viya, akālusiyapaccupaṭṭhānā, adhimuttipaccupaṭṭhānā vā, saddheyyavatthupadaṭṭhānā, saddhammasavanādisotāpattiyaṅgapadaṭṭhānā vā, hatthavittabījāni viya daṭṭhabbā.

以此而信，或自己信，或仅是信本身，故名为信。其以信受为特相，或以胜解为特相；以澄清为作用，如净水宝珠；或以跃入为作用，如渡越瀑流的勇士；以不污浊为现起，或以胜解为现起；以可信之事为近因，或以听闻正法等入流支为近因。当知此信犹如手中的财富与种子。

Saranti tāya, sayaṃ vā sarati, saraṇamattameva vā esāti sati. Sā apilāpanalakkhaṇā, asammosanarasā, ārakkhapaccupaṭṭhānā, visayābhimukhabhāvapaccupaṭṭhānā vā, thirasaññāpadaṭṭhānā, kāyādisatipaṭṭhānapadaṭṭhānā vā. Ārammaṇe [Pg.19] daḷhapatiṭṭhitattā pana esikā viya, cakkhudvārādirakkhaṇato dovāriko viya ca daṭṭhabbā.

以此而忆持，或自己忆持，或仅是忆持本身，故名为念。其以不漂浮为特相，以不忘失为作用，以守护为现起，或以面对所缘为现起，以坚固之想为近因，或以身等念处为近因。又，因其于所缘中坚固安住，当知犹如门柱；因其守护眼门等，当知犹如守门人。

Kāyaduccaritādīhi hirīyatīti hirī, lajjāyetaṃ adhivacanaṃ. Tehiyeva ottappatīti ottappaṃ, pāpato ubbegassetaṃ adhivacanaṃ. Tattha pāpato jigucchanalakkhaṇā hirī, uttāsalakkhaṇaṃ ottappaṃ. Lajjanākārena pāpakānaṃ akaraṇarasā hirī, uttāsākārena ottappaṃ. Asucimakkhitassa, aggisantattassa ca ayoguḷassa gahetuṃ avisahanaṃ viya etesaṃ yathākkamaṃ jigucchanasantāsākārehi pāpākaraṇaṃ veditabbaṃ. Vuttākāreneva ca pāpato saṃkocanapaccupaṭṭhānāni etāni, attaparagāravapadaṭṭhānāni kulavadhūvesiyā bhāvo viya, lokapālakāni cāti daṭṭhabbāni. Ubhinnampi panesaṃ samuṭṭhānaṃ adhipati sabhāvo lakkhaṇena cāti mātikaṃ ṭhapetvā yathākkamaṃ ajjhattabahiddhāsamuṭṭhānatā, attalokādhipatitā, lajjābhayasabhāvasaṇṭhitatā, sappatissavavajjabhayadassāvitālakkhaṇatā ca aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 1 balarāsivaṇṇanā) vitthārato vibhattā, atthikehi taṃ tattheva gahetabbaṃ.

因身恶行等而羞耻，是为惭(hirī)，此为“羞耻”(lajjā)的同义词。因彼等而畏惧，是为愧(ottappa)，此为“于罪恶中惊惧”的同义词。其中，惭以厌恶罪恶为相，愧以恐惧为相。惭以羞耻的方式不造诸恶为作用；愧以恐惧的方式不造诸恶为作用。应知此二者依序以厌恶和恐惧的方式不造诸恶，犹如不愿执取被不净涂抹之物，以及被火烧热的铁球。又，应知此二者以从罪恶中退缩为现起，以尊重自己和他人为近因，犹如良家妇女之状态，且为世间守护者。关于此二者的生起、增上、自性与相，在列出此纲目后，其依次为：内生起与外生起，以自我与世间为增上，安住于羞耻与怖畏的自性，以及以有敬畏与见罪过之怖畏为相——此等皆在《含义阐明》(Aṭṭhasālinī)中有详细分别，有需求者应于彼处得知。

Na lubbhati etena, sayaṃ vā na lubbhati, alubbhanamattameva vā tanti alobho. Adosāmohesupi eseva nayo. Tesu alobho ārammaṇe cittassa agedhalakkhaṇo, alaggabhāvalakkhaṇo vā kamaladale jalabindu viya, apariggaharaso muttabhikkhu viya, anallīnabhāvapaccupaṭṭhāno asucimhi patitapuriso viya.

不因此而贪，或自己不贪，或仅是不贪的状态，是为无贪。于无嗔、无痴亦同此理。其中，无贪以心于所缘不贪求为相，或以不附着为相，犹如莲叶上的水珠；以不执取为作用，犹如已解脱的比丘；以不沉溺为现起，犹如堕入不净中的人。

Adoso acaṇḍikkalakkhaṇo, avirodhalakkhaṇo vā anukūlamitto viya, āghātavinayanaraso, pariḷāhavinayanaraso vā candanaṃ viya, sommabhāvapaccupaṭṭhāno puṇṇacando viya.

无嗔以不粗暴为相，或以不敌对为相，犹如顺意的友人；以调伏怨恨为作用，或以调伏热恼为作用，犹如檀香；以温和的状态为现起，犹如满月。

Amoho [Pg.20] yathāsabhāvappaṭivedhalakkhaṇo, akkhalitappaṭivedhalakkhaṇo vā kusalissāsakkhittausuppaṭivedho viya, visayobhāsanaraso anuddhaṭo padīpo viya, asammohapaccupaṭṭhāno araññagatasudesako viya. Tayopi cete sabbakusalānaṃ mūlabhūtāti daṭṭhabbā.

无痴以如实通达自性为相，或以无误通达为相，犹如善巧弓箭手射箭必中；以照亮所缘为作用，犹如不被风吹动的灯；以不迷惑为现起，犹如林中的善导者。应知此三者是一切善法的根本。

Apica alobho cettha dānahetu, adoso sīlahetu, amoho bhāvanāhetu. Tīhipi cetehi yathāpaṭipāṭiyā nekkhammasaññā abyāpādasaññā avihiṃsāsaññā honti, tathā adhikaūnaviparītaggahaṇānaṃ abhāvo, tathā piyavippayogaappiyasampayogaicchitālābhadukkhānaṃ, jātijarāmaraṇadukkhānaṃ, petanirayatiracchānagatidukkhānañca abhāvo, tathā bhogamittaattasampattipaccayabhāvo, tathā kāmasukhapariccāgaattakilamathapariccāgamajjhimapaṭipattīnaṃ sambhavo, tathā asubhaappamāṇadhātusaññānaṃ, aniccadukkhaanattasaññānaṃ, dibbabrahmaariyavihārānañca sambhavo hotīti evamādīhi nayehi tesaṃ vitthāro veditabbo.

再者，无贪是布施之因，无嗔是持戒之因，无痴是修行之因。由于此三者，依次生起出离想、无恚想、无害想；同样，不会有过多、过少或颠倒的执取；同样，能免除爱别离苦、怨憎会苦、求不得苦，以及生、老、死之苦，饿鬼、地狱、畜生道之苦；同样，成为财富、朋友、自身成就之缘；同样，能成就舍弃欲乐、舍弃苦行的中道；同样，能生起不净想、无量想、界想、无常想、苦想、无我想，以及天住、梵住、圣住。应通过如是等理趣了知其详尽义。

Ettha ca amoho nāma paññā, sā pajānanalakkhaṇā. Viññāṇaṃ vijānanalakkhaṇaṃ. Saññā sañjānanalakkhaṇā. Kiṃ panetāsaṃ saññāviññāṇapaññānaṃ nānattanti? Sañjānanavijānanapajānanameva. Etāsaṃ hi samānepi jānanabhāve saññāya ‘‘nīlaṃ pīta’’ntiādinā puna saññuppādakamattena ākārena sañjānanamattameva hoti, ajātabuddhidārakassa viya cittavaṭṭādibhāvamattākārena kahāpaṇādidassanaṃ, na tato uddhaṃ. Viññāṇassa pana yathāvuttena ca tato visiṭṭhena ca aniccādinā ākārena jānanaṃ hoti, gāmikapurisassa viya yathāvuttena ceva upabhogārahatādinā ca ākārena kahāpaṇādidassanaṃ, na tato uddhaṃ. Paññāya pana tehi ca yathāvuttehi nānappakārehi ca [Pg.21] maggapātubhāvādihetūhi sabbehi ākārehi pajānanaṃ hoti, heraññikassa viya yathāvuttehi ceva chekakūṭaaddhasārādisabbehi ākārehi ca kahāpaṇādidassanaṃ. Paññāya hi ajānitabbaṃ nāma natthi. Evaṃ sañjānanavijānanapajānanākārehi etāsaṃ nānattaṃ veditabbaṃ. Ettha ca cakkhuviññāṇādīni vitakkavīriyādisahajātapaccayavirahato rūpādīsu saññākiccato adhikavijānanakiccaṃ kātuṃ na sakkonti, balapariṇāyakāni viya senaṅgāni paññānuvattakāneva hontīti veditabbāni. Tenāha bhagavā ‘‘pañcahi viññāṇehi na kañci dhammaṃ paṭivijānāti aññatra abhinipātamattā’’tiādi (vibha. 766).

此处，无痴即是慧，其相为遍知。识的相为识知，想的相为想知。那么，想、识、慧三者有何不同？仅是想知、识知、遍知之别。此三者虽同有“知”的作用，但想仅是以“青、黄”等方式，在能令想再生起的程度上想知而已，犹如未生智的孩童仅以圆形图案等方式见钱币，不能更进。识则能以上述方式及更殊胜的无常等方式识知，犹如村民不仅见钱币，且以其堪用等方式识知，不能更进。慧则能以上述方式，并以道之显现等种种原因，通过一切方式遍知，犹如金匠不仅见钱币，且以其真、伪、半纯等一切方式识知。于慧实无不可知者。如是，应通过想知、识知、遍知的方式了知此三者之不同。此处，眼识等由于缺乏寻、精进等俱生缘，于色等所缘，不能作超越想之作用的识知作用，应知彼等犹如军兵，仅是随慧而转。是故世尊说：“以五识不能了知任何法，仅是触及而已”等。

Kāyapassambhanaṃ kāyapassaddhi. Cittapassambhanaṃ cittapassaddhi. Kāyoti panettha vedanādayo tayo khandhā. Ubhopi panetā kāyacittadarathavūpasamalakkhaṇā, kāyacittadarathanimmaddanarasā, kāyacittānaṃ aparipphandasītibhāvapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānañca avūpasamakarauddhaccādikilesapaṭipakkhabhūtāti daṭṭhabbā.

身的宁静是为身轻安，心的宁静是为心轻安。此中，“身”是指受等三蕴。此二者皆以平息身心热恼为相，以压伏身心热恼为作用，以身心的不动摇与清凉为现起，以身心为近因。应知彼等是对治令身心不寂静的掉举等烦恼。

Kāyalahubhāvo kāyalahutā. Cittalahubhāvo cittalahutā. Evaṃ uparipi padattho daṭṭhabbo. Kāyacittānaṃ garubhāvavūpasamalakkhaṇā kāyalahutā, cittalahutā ca, tesaṃ garubhāvanimmaddanarasā, tesaṃ adandhatāpaccupaṭṭhānā, tesaṃ garubhāvakarathinamiddhādikilesapaṭipakkhabhūtāti daṭṭhabbā.

身的轻快状态是为身轻快性，心的轻快状态是为心轻快性。如是，其后的（心所）词义亦应了知。身轻快性与心轻快性，以平息身心沉重为相，以压伏身心沉重为作用，以不迟钝为现起。应知彼等是对治造成身心沉重的昏沉、睡眠等烦恼。

Kāyacittānaṃ thaddhabhāvavūpasamalakkhaṇā kāyamudutā, cittamudutā ca, tesaṃ thaddhabhāvanimmaddanarasā, appaṭighātapaccupaṭṭhānā, kāyacittapadaṭṭhānā, tesaṃ thaddhabhāvakaradiṭṭhimānādikilesapaṭipakkhabhūtāti daṭṭhabbā.

身柔软性与心柔软性，以平息身心僵硬为相，以压伏其僵硬为作用，以不抗拒为现起，以身心为近因。应知彼等是对治造成僵硬的见、慢等烦恼。

Kāyacittānaṃ [Pg.22] akammaññabhāvavūpasamalakkhaṇā kāyakammaññatā, cittakammaññatā ca, tesaṃ akammaññabhāvanimmaddanarasā, kāyacittānaṃ ārammaṇakaraṇasampattipaccupaṭṭhānā, tesaṃ akammaññabhāvakarāvasesanīvaraṇapaṭipakkhabhūtāti daṭṭhabbā. Pasādanīyavatthūsu pasādāvahā, hitakiriyāsu viniyogakkhamabhāvāvahā suvaṇṇavisuddhi viyāti daṭṭhabbā.

身适业性(kāyakammaññatā)与心适业性(cittakammaññatā)，以身心不适业状态的止息为相，以摧伏其不适业状态为作用，以身心于所缘作业之成就为显现，当知其为对治能导致不适业状态的其余诸盖。当知其如纯金之清净，于可信事带来净信，于有益行带来堪任性。

Kāyacittānaṃ agelaññabhāvalakkhaṇā kāyapāguññatā, cittapāguññatā ca, tesaṃ gelaññanimmaddanarasā, nirādīnavapaccupaṭṭhānā, tesaṃ gelaññakaraassaddhiyādikilesapaṭipakkhabhūtāti daṭṭhabbā. Kāyacittānaṃ ajjavalakkhaṇā kāyujukatā, cittujukatā ca, tesaṃ kuṭilabhāvanimmaddanarasā, ajimhatāpaccupaṭṭhānā, tesaṃ kuṭilabhāvakaramāyāsāṭheyyādipaṭipakkhabhūtāti daṭṭhabbā. Sabbepete passaddhiādayo dhammā kāyacittapadaṭṭhānāti veditabbā.

身练达性(kāyapāguññatā)与心练达性(cittapāguññatā)，以身心无病为相，以摧伏疾病为作用，以无过患为显现，当知其为对治能导致疾病的不信等烦恼。身正直性(kāyujukatā)与心正直性(cittujukatā)，以身心正直为相，以摧伏弯曲状态为作用，以不歪曲为显现，当知其为对治能导致弯曲的诳、谄等。当知，所有此等轻安等法，皆以身心为近因。

Kiṃ panettha passaddhādayo dhammā uddhaccādiṃ vinodetuṃ na sakkonti, yena ime passaddhādayo dhammā na visuṃ vibhattāti? No na sakkonti, ime pana sahitā eva sakkonti, itarathā tesaṃ uppattiyā eva asambhavato. Yathā vā passaddhādīsu vijjamānesu mohāhirikādīnaṃ ujupaṭipakkhabhāvena amohahiriādayo honti, evametepi uddhaccādiujupaṭipakkhabhāvena icchitabbāti gahetabbā. Yasmā cettha dvīhi dvīhi eva yathāsakaṃ paṭipakkhā haritabbā, tasmā te ete eva dvidhā vibhattā, na amohādayoti ñātabbā.

然则，此中轻安等法难道不能遣除掉举等，以至于这些轻安等法不被单独分别吗？非不能也，然此等法唯有结合方能，否则其生起即不可能。犹如轻安等存在时，由无痴、无惭等直接对治痴、无惭等而有；同样，此等法亦应被视为直接对治掉举等。因为在此，须以二法二法各自对治其敌对法，是故当知，它们如此被分为两类，而非如无痴等（那般单独对治）。

Yevāpanakesu chandoti kattukāmatāyetaṃ adhivacanaṃ, tasmā so kattukāmatālakkhaṇo, ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno, tadevassa [Pg.23] padaṭṭhānaṃ. Ārammaṇaggahaṇe cāyaṃ cetaso hatthappasāraṇaṃ viya daṭṭhabbo. Ayañca yasmā virajjitabbādīsupi nekkhammādinā saha lobhavisadisena kattukāmatākārena pavattati, tasmā asekhānampi uppajjati. Lobho pana subhasukhādivipallāsapubbakena abhisaṅgākāreneva pavattatīti ayametesaṃ viseso. Evaṃ mettākaruṇādīnampi lobhādīhi viseso yathānurūpaṃ ñātabbo.

在诸不定法中，欲(chanda)是欲作性(kattukāmatā)的同义词。因此，它以欲作性为相，以遍求所缘为作用，以对所缘的需要为显现，彼所缘即是其近因。在执取所缘时，它应被视为心之伸臂。并且，因为它即使在应离贪等之处，亦与出离等一起，以不同于贪的欲作性之行相而转起，因此即使于无学(asekha)亦会生起。然而，贪唯以颠倒于净、乐等为前导，以执著之行相而转起，此即是它们之间的差别。同样，慈、悲等与贪等之差别，亦应如其相应而了知。

Adhimuccanaṃ adhimokkho. So sanniṭṭhānalakkhaṇo, asaṃsappanaraso, nicchayapaccupaṭṭhāno, sanniṭṭhātabbadhammapadaṭṭhāno, ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo. Nanu ca saddhāpi adhimokkhoti vuccati. Tathā hi adhimokkhalakkhaṇe indaṭṭhaṃ kāretīti saddhindriyanti vuccatīti? Saccaṃ, sā ca kho sampasādanabhāvena adhimokkho, ayaṃ pana yathā tathā vā nicchayabhāvenāti na koci virodho.

决意(adhimuccana)即是胜解(adhimokkha)。它以确定为相，以不游移为作用，以决定为显现，以应确定之法为近因，当观其于所缘上如帝释柱般不动摇。然则，信(saddhā)不也称为胜解吗？难道不是因其行使胜解相中之主导义，故被称为信根(saddhindriya)吗？诚然。然而，彼（信）是以净信为行相的胜解，而此（胜解）则以决定为行相，故无任何矛盾。

Kiriyā kāro, manasmiṃ kāro manasikāro, purimamanato visadisaṃ manaṃ karotītipi manasikāro, svāyaṃ ārammaṇapaṭipādako vīthipaṭipādako javanapaṭipādakoti tippakāro, tattha ārammaṇapaṭipādako idha manasikāro. So sāraṇalakkhaṇo, sampayuttānaṃ ārammaṇesu payojanaraso, ārammaṇābhimukhabhāvapaccupaṭṭhāno, ārammaṇapadaṭṭhāno, saṅkhārakkhandhapariyāpanno. Ārammaṇapaṭipādakattena sampayuttānaṃ sārathi viya daṭṭhabbo. Vīthipaṭipādakoti pana pañcadvārāvajjanassetaṃ adhivacanaṃ. Javanapaṭipādakoti manodvārāvajjanassa, na te idha adhippetā. Ettha cāyaṃ manasikāro samannāhāramattākārena ārammaṇe sampayuttānaṃ payojako, cetanā cetokiriyābhāvena, vitakko pana saṅkappākārena, upanijjhāyanākārena ca abhiniropako. Teneva hettha padabhājanīye ‘‘takko [Pg.24] saṅkappoti ca, jhānaṅga’’nti ca vuccatīti ayametesaṃ viseso.

行即造作，于意中造作是作意(manasikāra)；或谓，其令心异于前心，故是作意。此作意有三种：导向所缘者、导向心路者、导向速行者。其中，此处所指的作意是导向所缘者。它以导向为相，以令相应法朝向所缘为作用，以面向所缘为显现，以所缘为近因，摄于行蕴。因其导向所缘，故当观为相应法之车夫。然而，“导向心路者”是五门转向(pañcadvārāvajjana)的同义词，“导向速行者”是意门转向(manodvārāvajjana)的同义词，此二者非此处所指。于此，此作意仅以专注之行相，令相应法朝向所缘；思(cetanā)则以心之发动为行相；而寻(vitakka)则以思惟之行相，并以审观之行相，将心置于所缘。因此，在此句义分析中，称“寻即思惟，亦是禅支”，此即是它们之间的差别。

Tesu tesu dhammesu majjhattatā tatramajjhattatā. Sā cittacetasikānaṃ samavāhitalakkhaṇā, ūnādhikatānivāraṇarasā, pakkhapātupacchedanarasā vā, majjhattabhāvapaccupaṭṭhānā, samappavattasampayuttadhammapadaṭṭhānā. Sampayuttadhammānaṃ ajjhupekkhaṇena samappavattānaṃ ājānīyānaṃ ajjhupekkhakasārathi viya daṭṭhabbā.

于彼彼法中之中立性，即是彼处中立性(tatramajjhattatā)。它以平衡心与心所为相，以防止增减为作用，或以断除偏袒为作用，以中立状态为显现，以平等转起的相应法为近因。因其对相应法保持旁观，故当观为驾驭平等转起之良马的旁观车夫。

Paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti karuṇā, kirati vā paradukkhaṃ hiṃsati ca, kirīyati vā dukkhitesu pasārīyatīti karuṇā. Sā paradukkhāpanayanākārappavattilakkhaṇā, paradukkhāsahanarasā, avihiṃsāpaccupaṭṭhānā, dukkhābhibhūtānaṃ anāthabhāvadassanapadaṭṭhānā. Modanti tāya taṃsamaṅgino, sayaṃ vā modati, modanamattameva vā tanti muditā. Sā pamodalakkhaṇā, anissāyanarasā, arativighātapaccupaṭṭhānā, sattānaṃ sampattidassanapadaṭṭhānā.

于他人有苦时，令善者心颤，故为悲(karuṇā)；或谓，其能散播、摧毁他人之苦；或谓，其遍布于受苦者，故为悲。其相为欲除他人之苦的行相，其作用为不忍他人之苦，其显现为不害，其近因为见为苦所胜者之无助。具足者因此而喜，或其自喜，或仅是喜，故为喜(muditā)。其相为喜悦，其作用为不嫉，其显现为摧破不乐，其近因为见有情之成就。

Kasmā panettha mettupekkhā na vuttāti? Pubbe gahitattā. Adoso eva hi sattesu hitapharaṇavasena pavattiyaṃ mettā. Tatramajjhattatā eva ca iṭṭhāniṭṭhasattesu majjhattākārena pavattiyaṃ upekkhā. Te ca dhammā niyatā, kevalaṃ pana nesaṃ sattesu mettupekkhābhāvena pavatti aniyatāti. Kāyaduccaritato virati kāyaduccaritavirati. Sesapadadvayepi eseva nayo. Lakkhaṇādito panetā tissopi kāyaduccaritādivatthūnaṃ avītikkamalakkhaṇā, tato saṃkocanarasā, tesaṃ akiriyapaccupaṭṭhānā, saddhāhirottappaappicchatādiguṇapadaṭṭhānā, pāpakiriyato cittassa vimukhabhāvabhūtāti daṭṭhabbā. Evaṃ lakkhaṇādito vinicchayo veditabbo.

为何此处不说慈(mettā)与舍(upekkhā)？因前已说。无嗔(adosa)本身于有情中以利益遍满而转起，即是慈；而彼处中立性(tatramajjhattatā)于可意与不可意有情中以中立行相而转起，即是舍。此等法是确定的，然其于有情中以慈、舍之貌转起则为不定。离身恶行即是身恶行离(kāyaduccaritavirati)。其余二词亦同此理。此三离，以不违犯身恶行等事为相，以从中收敛为作用，以不造作为显现，以信、惭、愧、少欲等善德为近因，当知其为令心远离恶行之状态。当如是依相来了知决择。

Saṅgahāti [Pg.25] evaṃ ye ime imasmiṃ kāmāvacarapaṭhamakusale vibhattā ekūnacattālīsa dhammā, sabbete khandhato catubbidhā honti – vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandhoti. Tattha rāsaṭṭhena somanassavedanā vedanākkhandho, tathā saññā saññākkhandho, cittaṃ viññāṇakkhandho, avasesā phassādayo chattiṃsa dhammā saṅkhārakkhandhoti veditabbā.

总摄：如是，于此欲界第一善心中所分别的三十九法，从蕴而言有四种——受蕴、想蕴、行蕴、识蕴。其中，以领受为义的喜受是受蕴；同样，想是想蕴，心是识蕴；其余触等三十六法，当知为行蕴。

Nanu ca yadi rāsaṭṭhena khandho, phassādīnaṃ tāva anekattā saṅkhārakkhandhatā yuttā, kathaṃ pana vedanādīnaṃ tiṇṇaṃ khandhatāti? Upacārato. Paccekaṃ hi atītādibhedabhinnesu vedanāsaññāviññāṇesu niruḷhopi khandha-saddo tadekadesesu ekekavedanādīsupi samudāyopacārena voharīyatīti tadekadesepi tabbohāro, yathā rukkhassa sākhāya chijjamānāya ‘‘rukkho chijjatī’’tiādīsu viyāti. Evaṃ khandhato catubbidhā honti.

又，如果蕴是聚集之义，那么触等法因其众多，成立为行蕴是合理的；但受等三者如何能各自成立为蕴呢？此乃假借之说。因为“蕴”一词，虽已确立用于指称由过去等差别所区分的各别受、想、识，但亦通过以全体为喻，用于指称其中的单一成分，即每一个别的受等，就像树的一根树枝被砍断时，人们会说“树被砍断了”一样。如是，从蕴而言有四种。

Te puna āyatanato duvidhā honti – manāyatanaṃ dhammāyatananti. Sañjātisamosaraṇaṭṭhānaṭṭhena hettha cittaṃ manāyatanaṃ, sesā pana aṭṭhatiṃsa dhammā dhammāyatananti. Evaṃ āyatanato duvidhā honti. Te puna dhātuvasena duvidhā manoviññāṇadhātu dhammadhātūti. Nissattanijjīvaṭṭhena hettha cittaṃ manoviññāṇadhātu, sesā dhammadhātūti. Evaṃ dhātuvasena duvidhā.

再者，从处而言，它们可分为两种：意处和法处。于此，心因其为诸法生起与汇集之处，故为意处；其余三十八法则为法处。如是，从处而言有二种。再者，从界而言，它们可分为两种：意识界和法界。于此，心因其无有情、无命者之义，故为意识界；其余则为法界。如是，从界而言有二种。

Tathā āhārānāhāravasena. Tattha phasso cetanā cittanti ime tayo dhammā visesapaccayattena yathākkamaṃ ‘‘phassāhāro manosañcetanāhāro viññāṇāhāro’’ti vuccanti, avasesā na āhārāti. Kiṃ panete paccayā na honti, ye na āhārāti vucceyyunti? No na honti, visesapaccayā pana na honti, phassādayo pana tesaṃ dhammānaṃ visesapaccayā honti, visesato vedanādayo [Pg.26] ca āharanti. Phassāhāro hi tisso vedanāyo āharati, manosañcetanāhāro tayo bhave, viññāṇāhāro paṭisandhināmarūpaṃ. Nanu ca so vipāko, idaṃ pana kusalaviññāṇanti? Kiñcāpi evaṃ, taṃsarikkhatāya pana viññāṇāhārotveva vuttaṃ. Yasmā vā ime ‘‘arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ āhārapaccayena paccayo’’ti (paṭṭhā. 1.1.15) vacanato kabaḷīkārāhāro viya rūpakāyassa upatthambhakaṭṭhena nāmakāyassa āhārapaccayā honti, tasmā imeva ‘‘āhārā’’ti vuttāti veditabbaṃ. Evaṃ āhārānāhāravasena duvidhā.

同样，依食与非食而分。其中，触、思、心这三法，因其为特殊之缘，依次被称为“触食、意思食、识食”，其余则为非食。问：那些被称为非食的法，难道不是缘吗？答：并非不是缘，但不是特殊之缘。而触等法是那些法的特殊之缘，尤其能带来受等。触食带来三种受，意思食带来三有，识食带来结生名色。问：但那结生名色是异熟，而此心是善识，如何能带来？答：虽然如此，但因其相似，故仍说为识食。又或者，因为“无色之食，以食缘为缘，资助相应法及彼等所生之色”（《发趣论》1.1.15），所以这些法就像段食对色身的资助一样，对名身亦是食缘，因此当知，正是这些法被称为“食”。如是，依食与非食而分为二种。

Tathā indriyānindriyato. Tattha saddhā vīriyaṃ sati ekaggatā amoho cittaṃ somanassavedanā jīvitanti ime aṭṭha dhammā adhipatiyaṭṭhena yathākkamaṃ ‘‘saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ manindriyaṃ somanassindriyaṃ jīvitindriya’’nti vuccanti, avasesā na ‘‘indriyānī’’ti. Evaṃ indriyānindriyato duvidhā.

同样，依根与非根而分。其中，信、精进、念、一境性、无痴、心、喜受、命这八法，以增上之义，依次被称为“信根、精进根、念根、定根、慧根、意根、喜根、命根”，其余则非根。如是，依根与非根而分为二种。

Tathā jhānaṅgājhānaṅgavasena. Tattha vitakko vicāro pīti somanassaṃ ekaggatāti ime pañca dhammā upanijjhāyanaṭṭhena ‘‘jhānaṅgānī’’ti vuccanti, itare ‘‘ajhānaṅgānī’’ti. Evaṃ jhānaṅgājhānaṅgavasena duvidhā.

同样，依禅支与非禅支而分。其中，寻、伺、喜、乐、一境性这五法，因其有审观之义，被称为“禅支”，其余则为非禅支。如是，依禅支与非禅支而分为二种。

Tathā maggaṅgāmaggaṅgavasena. Tattha amoho vitakko viratittayaṃ vīriyaṃ sati ekaggatāti ime aṭṭha dhammā niyyānaṭṭhena, vimokkhaṭṭhena ca yathākkamaṃ ‘‘sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti nāmena ‘‘maggaṅgānī’’ti vuccanti, itare ‘‘amaggaṅgānī’’ti. Pāḷiyaṃ pana lokiyacitte viratīnaṃ [Pg.27] aniyatattā, yevāpanakattā ca tā vajjetvā ‘‘pañcaṅgiko maggo hotī’’ti (dha. sa. 58, 121) vuccati. Evaṃ maggaṅgāmaggaṅgavasena duvidhā.

同样，依道支与非道支而分。其中，无痴、寻、三离、精进、念、一境性这八法，因其有出离与解脱之义，故依次以“正见、正思惟、正语、正业、正命、正精进、正念、正定”之名，被称为“道支”，其余则为非道支。然而，在圣典中，由于世间心中的离是不定法，且是暂时的，故排除它们而说“道是五支”（《法集论》58, 121）。如是，依道支与非道支而分为二种。

Tathā balābalavasena. Tattha saddhāvīriyaṃ sati samādhi paññā hirī ottappanti ime satta dhammā akampiyaṭṭhena balānīti vuccanti, itare abalānīti. Evaṃ balābalavasena duvidhā.

同样，依力与非力而分。其中，信、精进、念、定、慧、惭、愧这七法，因其有不动摇之义，被称为“力”，其余则为非力。如是，依力与非力而分为二种。

Tathā hetunahetuvasena. Tattha alobho adoso amohoti ime tayo dhammā mūlaṭṭhena hetūti vuccanti, itare nahetūti. Evaṃ hetunahetuvasena duvidhā. Evaṃ phassāphassavedanāvedanā saññāsaññācittācittādivasenapi vuttanayānusārena yathāyogaṃ saṅgahavibhāgo veditabbo. Ayamettha saṅkhepo, vitthāro pana padabhājanīyasaṅgahavāre (dha. sa. 103 ādayo), tadaṭṭhakathāyañca (dha. sa. aṭṭha. 58-120) gahetabbo. Evaṃ saṅgahato vinicchayo veditabbo.

同样，依因与非因而分。其中，无贪(alobha)、无瞋(adosa)、无痴(amoha)这三法，因其为根本之义，被称为“因”，其余的则为非因。如是，依因与非因而分为二种。同样，触与非触、受与非受、想与非想、心与非心等，也应依照前述之理，酌情了知其摄与分别。此处为简说，详说则应于《法集论》(Dhammasaṅgaṇī)的“句义分别摄品”(Dhs. 103 起)及其义注(DhsA. 58-120)中得知。如是，当知依摄而决择。

Suññato cevāti evaṃ khandhādīhi saṅgahitesu tesu dhammesu tabbinimutto kārakavedakādisabhāvo attā vā sassato vā bhāvo na upalabbhati. Suññā te dhammā attena vā attaniyena vā, kevalaṃ paṭiccasamuppannā, salakkhaṇadhāraṇato dhammamattā, niccasukhādisāravirahato asārā, pavattakaniyāmakābhāvato apariṇāyakā aniccā, dukkhā, anattā, anattaniyā ca hutvā pavattantīti ayamettha saṅkhepo, vitthāro pana padabhājanīyasuññatavāre, tadaṭṭhakathāyañca gahetabboti. Evaṃ suññato vinicchayo veditabbo.

就空而言，即于蕴等所摄之诸法中，找不到离于它们而存在的、具有作者(kāraka)、受者(vedaka)等自性的我(attā)，或常恒的存在(bhāva)。彼诸法空无我及我所，仅仅是缘生法；因持有自相，故仅是法；因远离常、乐等实质，故无实质；因无发动者与支配者，故无主宰，作为无常、苦、无我、非我所而转起。此处为简说，详说则应于《法集论》的“句义分别空性品”及其义注中得知。如是，当知依空而决择。

Niṭṭhitā paṭhamakusalassa atthavaṇṇanā.

第一善法释义，终。

Dutiyādīsupi [Pg.28] paṭhamakusale vuttanayena dhammuddesādinā sabbo vinicchayo veditabbo. Na kevalañca ettheva, ito paresupi sabbattha heṭṭhā vuttasadisānaṃ padānaṃ, dhammānañca attho, sabbo ca vinicchayo ettha vuttanayeneva veditabbo. Ito paraṃ pana apubbameva vaṇṇayissāma. Dutiyacitte tāva sasaṅkhārabhāvamattameva paṭhamacittato viseso, sesaṃ tādisameva. Dutiyakusalaṃ.

于第二等善法，亦应以第一善法中所说之理，通过法的纲目等了知一切决择。不仅于此，此后一切处，于先前所说相似的词与法的义理，以及一切决择，皆应仅以此处所说之理了知。此后，我等则将仅释义前所未有者。于第二心中，与第一心之差别，仅在于“有行”(sasaṅkhāra)而已，其余皆同。第二善法。

Tatiyepi dhammuddese amohābhāvā indriyamaggaṅgabalamūlasaṅgahesu paññindriyasammādiṭṭhimaggaṅgapaññābalaamohamūlānaṃ parihāniyā saddhindriyādīnaṃ bhāvova viseso, sesaṃ tādisameva. Tathā catutthe sasaṅkhārabhāvamattameva viseso. Tatiyacatutthāni.

于第三（善心）的法的纲目中，因无无痴，故于根、道支、力、根之摄中，其差别在于慧根、正见道支、慧力、无痴根的缺少，以及信根等的存在；其余皆同。同样，于第四（善心），其差别仅在于“有行”。第三与第四（善法）。

Pañcamachaṭṭhasattamaṭṭhamesu pana sukhasomanassaṭṭhānesu upekkhābhāvo, pītiyā ca abhāvo. Teneva jhānaṅgasaṅgahavāre caturaṅgajjhānatāva viseso, sesaṃ paṭhamadutiyatatiyacatutthacittasadisameva. Upekkhāsahagatesu cettha catūsu karuṇāmuditā na uppajjantīti keci vadanti, parikammabhūtānaṃ panettha tāsaṃ uppattiyā mahāaṭṭhakathāyaṃ anuññātattā upacārappattā pana uppajjanti, na itarāti gahetabbaṃ. Pañcamachaṭṭhasattamaṭṭhamāni.

于第五、第六、第七、第八（善心）中，舍受代替了喜乐受，且无喜。是故，于禅支之摄中，其差别仅在于成为四支禅，其余则与第一、第二、第三、第四心相同。于此四种舍俱心中，有人说悲与喜无量心不生起；然因《大义注》(Mahāaṭṭhakathā)中允许彼等于预备位生起，故当了知：已达近行定者则生起，余则不生。第五、第六、第七、第八（善法）。

Visayādippabhedatoti evaṃ dhammuddesādinā vibhattāni aṭṭha kāmāvacarakusalāni ārammaṇavibhāgato paccekaṃ chabbidhāni honti rūpārammaṇaṃ…pe… dhammārammaṇanti. Tattha nīlādibhedabhinnā, atītānāgatapaccuppannaajjhattikabāhiraoḷārikasukhumādibhedabhinnā ca vaṇṇadhātu rūpārammaṇaṃ nāma. Evaṃ saddārammaṇādīsupi yathānurūpaṃ bhedo veditabbo.

如是，依法的列举等所分别的八种欲界善心，若依所缘等来区分，则一一各有六种，即色所缘……乃至法所缘。其中，以青等差别所区分，以及以过去、未来、现在、内、外、粗、细等差别所区分的显色，名为色所缘。如是，于声所缘等，亦应酌情了知其分别。

Ettha [Pg.29] ca phoṭṭhabbanti āpodhātuvajjitabhūtattayaṃ, dhammārammaṇanti pañcārammaṇāni vajjetvā avasesā rūpārūpapaññattiyo veditabbā, sesaṃ tādisameva. Keci panettha ‘‘cakkhuviññāṇādīnamāpāthagatāni etānārammaṇāni rūpārammaṇādivohāraṃ labhanti, anāpāthagatāni pana atītānāgatadūrasukhumādibhedabhinnāni dhammārammaṇānevā’’ti vadanti, taṃ na yuttaṃ dibbacakkhādīnaṃ rūpārammaṇatādivacanato.

此处，“触所缘”(phoṭṭhabba)乃除水界外的三（大）种；“法所缘”当知是除去五种所缘后所余的色法、无色法与概念；其余皆同。有人于此说：“已入眼识等之（作用）范围的所缘，才得色所缘等之名；未入范围者，如以过去、未来、远、细等所区分者，则仅是法所缘。”此说不合理，因有天眼等亦以色为所缘等之说故。

Anāpāthagatā eva hi tāni dibbacakkhuādīnaṃ ārammaṇaṃ, na ca tāni dhammārammaṇāni. Rūpādayo hi pañca paccekaṃ dvīsu dvīsu dvāresu ekasmiṃ khaṇe āpāthamāgantvā taṃtaṃdvārikajavanānaṃ, tadanantare manodvārikānañca aparabhāge ca diṭṭhasutādivasenānussarantassa suddhamanodvārikānañca ārammaṇāni honti. Tathā hi nānāvaṇṇavicittacetiyādidassanaṃ karontassa, dhammaṃ suṇantassa, bherisaddādīhi vā pūjādiṃ karontassa ca gandhamālādīni ghāyitvā, khādanīyabhojanīyādiñca sāyitvā, sukhasamphassāni attharaṇapāvuraṇādīni ca phusitvā manāpabhāvaṃ ñatvā tehi cetiyapūjaṃ karontassa, tattha tattha akusalaṃ vā uppādentassa, tasmiṃ tasmiṃ khaṇe gayhamānāni rūpādipañcārammaṇāni sākhāya akkamanaṃ, pathaviyaṃ chāyāpharaṇañca ekakkhaṇe kurumānaṃ rukkhagge nilīyamānaṃ pakkhino sarīraṃ viya yathāsakaṃ pasādañca ghaṭṭetvā tasmiṃyeva khaṇe bhavaṅgacalanapaccayabhāvena manodvārepi āpāthamāgantvā tato bhavaṅgaṃ vicchinditvā uppannānaṃ āvajjanādivoṭṭhabbanapariyosānānaṃ, vīthicittānaṃ, tadanantarānañca kusalākusalādijavanānaṃ ārammaṇaṃ hutvā tadanantarāsu manodvāravīthīsu ca aparabhāge tathārūpaṃ paccayaṃ āgamma attanā pūjādikaraṇakālesu, diṭṭhasutaghāyitasāyitaphuṭṭhavasenānussarantassa, paccakkhato anubhuyyamānāni viya manodvāre ca ārammaṇāni honti.

彼等实未入（五根门）范围，仅为天眼等之所缘，并非法所缘。色等五境，一一于二门中，于一刹那入于范围，成为彼彼门速行心、其后的意门心，以及后来依见闻等而忆念者的纯意门心的所缘。譬如，有人观看种种色彩庄严的塔庙，或听闻正法，或以鼓声等作供养，又嗅香花等，尝嚼食、啖食等，触柔软的卧具、被褥等，了知其适意后，以此等供养塔庙，或于彼彼处生起不善心。于彼彼刹那所执取的色等五所缘，犹如栖于树梢的鸟身，于一刹那间既踏于枝又于地投影，（彼五所缘）亦如是各自触碰其净色后，即于彼刹那，以有分动摇为缘，亦入于意门；其后，断有分而生起的从转向至确定的心路心，及其后的善不善等速行心，即以之为所缘。又于其后的意门心路中，以及后来，当依循此缘，于自身作供养等时，依见、闻、嗅、尝、触而忆念，如同亲身经历一般，（彼五所缘）亦于意门成为所缘。

Athāpi [Pg.30] pañcahi dvārehi agahitapubbāni buddharūpādīni, dibbarūpādīni ca pañcārammaṇāni savanavasena sallakkhetvā javanakkhaṇe vā aparabhāge sutavaseneva anussaritvā vā pasādaṃ, kammaphalasaddhādiṃ, lobhādiñca uppādentassāpi manodvāre āpāthamāgacchanti. Abhiññānaṃ pana suddhamanodvāre eva, tasmā evaṃ pañcadvāre, manodvāre, suddhamanodvāre ca āpāthagatāni atītādibhedabhinnāni sabbānipi pañcārammaṇāni kadācipi dhammārammaṇaṃ na honti, taditarā nāmarūpapaññattiyo dhammārammaṇanti gahetabbaṃ. Nanu cetāni iṭṭhakantamanāpāni ārammaṇāni lobhassa vatthu, kathamettha kusalaṃ uppajjatīti? Niyamādikāraṇato. Cittaṃ hi ‘‘kusalameva mayā kattabba’’nti pubbe niyamitavasena sabbattha akusalappavattiṃ nivattetvā kusale pariṇāmanavasena ca abhiṇhaṃ āsevitakusalasamudācāravasena ca sappurisūpanissayādiupanissayavasena ca yonisoābhujitavasena cāti imehi kāraṇehi kusalaṃ hutvā uppajjatīti veditabbaṃ. Evamimesu chasu ārammaṇesu uppajjanato paccekaṃ chabbidhāni honti. Ārammaṇavavatthānakathā.

再者，未曾通过五门所取的佛像等、天界像等五种所缘，若以听闻方式省察，或于速行心刹那，或于其后，仅以听闻方式忆念，或令净信、业果信等生起，或令贪等生起时，亦能呈现于意门之前。然而神通(abhiññā)唯在纯意门生起，是故当知：此等依五门、意门、纯意门所呈现的依过去等差别而区分的，一切五种所缘绝非法所缘；其余名色(nāmarūpa)与概念(paññatti)则应取为法所缘。又问：此等可爱悦意所缘岂非是贪爱之事，云何于此生起善法？答曰：由决意等因缘故。心先作“我唯应行善”之决意，便能普遍地阻止不善法的生起，并转而趋向善法；又由于恒常串习善行，亲近善士(sappurisa)等增上缘，以及如理作意等因缘，当知由此等因缘生起善心。如此，由于在此六种所缘上生起，因此各自成为六种。此为所缘分别论。

Evaṃ ārammaṇabhedabhinnesu rūpārammaṇaṃ tāva kusalaṃ dasapuññakiriyavatthuvasena dasavidhaṃ hoti. Tattha ekekaṃ pana kāyakammaṃ vacīkammaṃ manokammanti tividhaṃ. Tattha kāyadvāre pavattaṃ kāyakammaṃ, vacīdvāre pavattaṃ vacīkammaṃ, manodvāre pavattaṃ manokammaṃ. Tattha kāyadvāranti kāyaviññatti. Vacīdvāranti vacīviññatti. Tāsaṃ vibhāgo rūpavibhattiyaṃ āvi bhavissati. Manodvāranti sabbaṃ cetanāsampayuttaṃ cittaṃ vuccati, visesato kusalākusalaṃ. Taṃ hi sahajātānaṃ cetanānaṃ, kāyaṅgavācaṅgacopanaṃ asampāpuṇitvā pavattānaṃ suddhamanokammānaṃ pavattiokāsadānato dvāranti vuccati, imesu pana tīsu [Pg.31] dvāresu pavattā cetanā kāyakammādayo nāma. Apica pāṇātipātādayo, pāṇātipātāveramaṇiādayo ca kāyakammaṃ nāma, musāvādādayo, musāvādāveramaṇiādayo ca vacīkammaṃ nāma, abhijjhādayo, anabhijjhādayo ca manokammaṃ nāma.

如是，于所缘差别中，色所缘之善，依十福业事(puññakiriyavatthu)而有十种。其中，每一种又可分为身业、语业、意业三种。在此，于身门生起的是身业，于语门生起的是语业，于意门生起的是意业。此处，身门是指身表；语门是指语表。它们的区分将在色之分析中显现。意门是指一切与思相应之心，特别是善与不善之心。此心，因为它为那些未达到发动身肢与语肢而生起的纯意业的俱生思提供了生起的机会，故被称为门。于此三种门中生起之思，即名为身业等。此外，杀生等及离杀生等名为身业；妄语等及离妄语等名为语业；贪欲等及无贪欲等名为意业。

Kusalapakkhe pana dānādidasapuññakiriyavatthūni ca yathārahaṃ kāyavacīmanokammāni honti. Evaṃ yebhuyyavuttito cesa kāyakammādibhāvo vutto pāṇātipātādīnampi vacīdvārādīsu pavattito kesañci purisānaṃ vanacarakādibhāvo viya, dvārānañca kāyakammadvārādibhāvo kesañci gāmānaṃ brāhmaṇagāmādibhāvo viya. Akusale tāva ettha pāṇātipātādikāyakammaṃ kāyadvāre, vacīdvāre ca yathārahaṃ samuṭṭhāti, no manodvāre. Tathā musāvādādivacīkammaṃ. Pāṇātipātādinipphādanatthaṃ hi manodvāre eva cintentassa cetanābyāpādādīsu kammapathappattesu vā kammapathaṃ appattesu vā manokammesu eva pavisanato kāyakammādibhāvaṃ na pāpuṇāti. Nanu vijjāmayenāpi kevalaṃ manokammena pāṇātipātādiṃ karontīti? Na aloṇabhojanadabbhasayanamantaparijappanādikāyavacīpayogaṃ vinā tassāsijjhanato. Abhijjhādimanokammaṃ pana tīsupi dvāresu samuṭṭhāti. Abhijjhāya hi kāyena parabhaṇḍaggāhādīnaṃ, byāpādena daṇḍaparāmasanādīnaṃ, micchādiṭṭhiyā titthiyavandanādīnaṃ karaṇakāle, vācāya parasampattipatthanāya ‘‘haññantu bajjhantū’’ti anatthapatthanāya ca titthiyatthutitadatthadīpanādīnañca yathākkamaṃ pavattikāle ca tassa manokammassa kāyavācāsu pavatti veditabbā.

在善法方面，布施等十福业事，也相应地成为身业、语业、意业。如是，此身业等之分，是就大多数情况而言的。即使杀生等（恶业）于语门等处生起，其仍被称为身业等，犹如某些人被称为猎人等；而门被称为身业门等，亦犹如某些村庄被称为婆罗门村。在不善法方面，在此，杀生等身业于身门与语门相应生起，而非于意门生起。妄语等语业亦复如是。因为，为完成杀生等而于意门思惟者，其思惟即使生起嗔恚等已达业道，或未达业道，也仅归属于意业，不能成为身业等。又问：难道不是有人仅以神通力(vijjāmaya)等纯粹意业来行杀生等吗？答：若无无盐食物、草席、咒语念诵等身语运用(kāyavacīpayoga)之配合，则彼（杀业）无法成就。然而，贪欲等意业则可于三门生起。例如，当以贪欲以身行夺取他人财物等，以嗔恚以（手）持杖等，以邪见礼拜外道等时；或以语祈求他人财富，或说“愿彼被杀被缚”等不善之愿，或赞叹外道、宣扬其义理等时，应知彼意业于身语（二门）之生起。

Kāmāvacarakusalaṃ pana pāṇātipātāveramaṇiādikaṃ kāyavacīmanokammaṃ paccekaṃ dvārattayepi pavattati. Tattha pāṇātipātādīhi [Pg.32] samphappalāpapariyosānehi sattahi viramantassa tāva hatthamuddāya, vacībhedena ca samādiyanakāle, manasā viramaṇakāle ca tesaṃ kāyavacīkammānaṃ tīsu dvāresu pavatti veditabbā. Anabhijjhādīhi sahagatena cetasā tajjassa kāyapayogassa, ‘‘paravittupakaraṇaṃ ciraṭṭhitikaṃ hotu, sabbe sattā averā hontu, so bhagavā arahaṃ sammāsambuddho’’tiādinā vacīpayogassa, kevalaṃ manopayogassa ca karaṇakāle manokammassa tīsupi dvāresu pavatti veditabbā. Ettha ca pañcadvāre uppannāni javanāni kāyavacīkammāni na honti, manokammāni eva. Tāni ca na kammapathappattāni, kevalaṃ kusalādīni honti. Manodvāre paṭutarappavattāni eva hi kammapathappattāni manokammāni honti, rūpārūpajavanāni pana ekantaṃ bhāvanāmayaṃ manokammameva manodvāre eva ca pavattanti.

欲界善法，即离杀生等之身语意业，各自于三门中生起。其中，当远离杀生等七项（恶业，以绮语为终）者，以手势(hatthamuddā)或言语(vacībheda)受持（戒律）时，以及以意念远离（恶业）时，应知彼等身业与语业于三门中之生起。与无贪等相应之心所引发之身体运用(kāyappayoga)，如“愿他人财物长久保存，愿一切众生无怨，彼世尊是阿罗汉、正等正觉者”等语言运用(vacīppayoga)，以及纯粹之意念运用(manopayoga)，于行此等（善业）时，应知意业于三门中之生起。在此，于五门中生起之速行心不构成身语业，仅是意业。彼等亦不属业道，仅是单纯之善等（心）。唯有于意门中更强力生起之意业方属业道；而色界、无色界之速行心则完全是修所成之意业，且仅于意门中生起。

Kiñcāpi abhiññāñāṇāni viññattidvayajanakāni, tathāpi kāyavacīkammavohāraṃ na labhanti, lokuttarakusalaṃ pana kāyavacīdvāresu anuppajjamānampi micchāvācākammantājīvānaṃ samucchedappahānakārīnaṃ viratīnaṃ vasena kāyavacīkammampi hoti, taditaramaggaṅgavasena manokammampīti ekakkhaṇe tīṇipi kammāni honti, tañca bhāvanāmayaṃ, dvāraṃ panassa manodvārameva. Yathā ca pāṇātipātāveramaṇiyādīnaṃ vasena kusalassa dvārattaye pavatti vuttā, evaṃ dasapuññakiriyavatthūnampi vasena vattabbā. Aṭṭhakathāsu pana na vicāritā, tathāpi nayato evaṃ veditabbā.

虽然神通智能产生二表，然不得名为身语业。然而，出世间善法即使不于身语二门生起，亦能依其为断除邪语、邪业、邪命之离而成为身语业，依其余道支亦是意业。故于一刹那间有三种业，彼亦是修所成，其门唯是意门。正如依离杀生等而说善法于三门中转起，如是亦应依十福业事而说。虽然在诸义注中未曾论述，然依理应如是了知。

Tesu dānaṃ kāyakammameva, vacīkammampi vā. Pattānuppadānaṃ, abbhanumodanaṃ, desanā vacīkammameva. Sīlaṃ apacitisahagataṃ, veyyāvaccasahagatañca kāyakammampi atthi, vacīkammampi atthi. Tattha sīlassa kāyavacīkammabhāvo siddho eva. Apacitiyā pana [Pg.33] pupphapūjādinā, vandanādinā vā pavattikāle kāyakammabhāvo, thutimayapūjādinā pavattikāle vacīkammabhāvo ca veditabbo. Veyyāvaccassāpi sahatthā karaṇakāle kāyakammabhāvo, gilānādīnaṃ catupaccayasamādāpanādivasena, garūhi āṇattasaddena ārocanapakkosanādivasena vacīkammabhāvo ca veditabbo. Bhāvanā, savanaṃ, diṭṭhijukammañca manokammameva, abbhanumodanampīti keci. Savanampi hi sotadvārānusārena manodvāre eva dhammatthasallakkhaṇavasena pavattikāle manokammameva.

于此等（福业事）中，布施唯是身业，或亦是语业。回向、随喜、说法唯是语业。戒与恭敬相应，与服务相应，亦有身业，亦有语业。在此，戒之身语业性已然成立。关于恭敬，当以鲜花供养等或礼敬等而行时，应知是身业；当以赞颂供养等而行时，应知是语业。服务亦复如是，亲手作时是身业；为病人等（提供）四资具等，或依师长之命以言语告知、呼唤等时，是语业。修习、听闻、正直见唯是意业，有人说随喜亦是（意业）。听闻实际上是随着耳门，于意门中思择法义时，唯是意业。

Tattha dānaṃ apaciti veyyāvaccaṃ pattānuppadānaṃ desanāti imāni pañca kāyavacīdvāresu eva pavattanti, na manodvāre. Ettha ca pattānuppadānadesanānaṃ kāyavikārena pattiṃ dentassa, dhammaṃ desentassa ca kāyadvārepi pavatti veditabbā. Sīlaṃ bhāvanā abbhanumodanaṃ savanaṃ diṭṭhijukammanti imāni pana pañca tīsupi dvāresu pavattanti, ‘‘na punevaṃ karissāmī’’ti cettha manasāva duccaritato viramantassa, abbhanumodantassa ca vasena sīlabbhanumodanānaṃ manodvārepi pavatti veditabbā. Yaṃ pana aṭṭhasāliniyaṃ ‘‘dānamayaṃ kāyavacīmanokammavasena tividhaṃ hotī’’tiādi vuttaṃ, taṃ pubbacetanāvasena manodvāre pavattaṃ gahetvā pariyāyato vuttaṃ, nippariyāyato kāyavacīdvārappavattā sanniṭṭhānacetanāva. Teneva hi tattheva vuttaṃ ‘‘vinayapariyāyaṃ patvā hi ‘dassāmi karissāmī’ti vācā bhinnā hotīti. Iminā lakkhaṇena dānaṃ nāma hoti, abhidhammapariyāyaṃ patvā pana vijjamānakavatthuṃ ārabbha manasā cintitakālato paṭṭhāya kusalaṃ hoti. Aparabhāge kāyena vā vācāya vā kattabbaṃ karissatī’’ti (dha. sa. aṭṭha. 1). Itarathā ‘‘dassāmī’’ti cintitamattenāpi dānaṃ [Pg.34] nāma bhaveyya, tathā ca tādisaṃ vatthuṃ yathācintitaniyāmena adentassa dhuranikkhepe adinnādānampi siyā. Evaṃ manasā pāṇātipātādayopi siyuṃ, tañca na yuttaṃ, tasmā vuttanayeneva gahetabbaṃ. Atha vā ‘‘sabbaṃ sāpateyyaṃ dinnaññeva haratū’’ti pariccajanasambhavato dānassa manodvārepi pavatti veditabbā.

在此，布施、恭敬、服务、回向、说法此五种唯于身语二门生起，不于意门生起。其中，对于回向与说法，当以身行回向或说法时，亦应知于身门生起。然而，戒、修习、随喜、听闻、正直见此五种则可于三门生起。于“我以后不再如是行”此（思惟）中，当以意念远离恶行，以及随喜时，应知戒与随喜亦可于意门生起。至于在《含义阐明》(Aṭṭhasālinī)中所说“布施依身、语、意业之方式有三种”等，那是依先前之思而于意门生起，是依方便而说；依究竟而言，唯是于身语二门生起之决意思。因此，彼处亦说：“依律藏之方式，当（布施者）说出‘我将给予’或‘我将去做’时，言语即已发出。以此特征，即名为布施。然而，依阿毗达摩(Abhidhamma)之方式，从开始用意念思惟现有之物时起，善业即已产生。其后，再以身或语来完成应做之事。”(法集论义注 1)。否则，若仅以“我将给予”之思惟即名为布施，则对于未依所思惟之方式给予彼物者，于放弃责任时，亦将有不与取。如是，以意（造作）杀生等亦将（成为业），而那是不合理的。是故，应依所说之理趣来领会。或者，因有‘我所有财产，（视作）已施，任其取走’此等舍弃之可能，故应知布施亦可于意门生起。

Ettha ca dānasīlādikāyakammānaṃ kāyadvāre pavattiyaṃ kammaṃ kāyakammameva, dvārampi kāyadvārameva. Vacīdvāre pavattiyaṃ kammaṃ kāyakammameva, dvāraṃ pana vacīdvāraṃ. Manodvāre pavattiyampi kammaṃ kāyakammaṃ, dvāraṃ pana manodvāraṃ. Desanābbhanumodanādīnaṃ vacīkammānaṃ vacīdvāre pavattiyaṃ kammampi vacīkammaṃ, dvārampi vacīdvārameva. Kāyadvāre pavattiyampi kammaṃ vacīkammameva, dvāraṃ pana kāyadvāraṃ. Manodvāre pavattiyampi kammaṃ vacīkammaṃ, dvāraṃ pana manodvāraṃ. Bhāvanādimanokammānaṃ manodvāre pavattiyaṃ kammampi manokammaṃ, dvārampi manodvārameva. Kāyadvāre pavattiyampi kammaṃ manokammameva, dvāraṃ pana kāyadvāraṃ. Vacīdvāre pavattiyampi kammaṃ manokammameva, dvāraṃ pana vacīdvāraṃ. Evaṃ pāṇātipātādīnaṃ, pāṇātipātāveramaṇiādīnañca vuttānusārena kammavavatthānaṃ, dvāravavatthānañca yathānurūpaṃ yojetvā asaṅkarato ñātabbaṃ.

在此，布施、持戒等身业，当其经由身门生起时，业是身业，门也是身门。当其经由语门生起时，业仍是身业，门则是语门。当其经由意门生起时，业是身业，门则是意门。说法、随喜等语业，当其经由语门生起时，业是语业，门也是语门。当其经由身门生起时，业仍是语业，门则是身门。当其经由意门生起时，业是语业，门则是意门。修习等意业，当其经由意门生起时，业是意业，门也是意门。当其经由身门生起时，业仍是意业，门则是身门。当其经由语门生起时，业是意业，门则是意门。如是，对于杀生等以及离杀生等，应依所说之理，适当地安立业与门，并应无混淆地了知。

Dvārakammavavatthānakathā niṭṭhitā.

门与业之安立论说终。

Idāni yasmā dasavidhāni cetāni puññakiriyavatthūni tīsu evaṃ saṅgayhanti dānamaye sīlamaye bhāvanāmayeti. Pattānuppadānaṃ hi dānamaye saṅgayhati, ‘‘abbhanumodanampī’’ti (dha. sa. aṭṭha. 156-159 puññakiriyavatthādikathā) aṭṭhakathāyaṃ. Apacitiveyyāvaccāni sīlamaye. Desanāsavanadiṭṭhijukammāni bhāvanāmaye, tasmā rūpārammaṇassa kusalassa [Pg.35] dānasīlabhāvanāvasena dvārattayappavattiṃ yojetvā dassessāma. Tadanusāreneva itaresaṃ vasenāpi sakkā ñātunti. Kusalaṃ hi vaṇṇārammaṇaṃ hutvā uppajjamānaṃ dānasīlabhāvanāvaseneva tīsu dvāresu pavattati. Kathaṃ? Yadā hi nīlapītādivaṇṇavicittaṃ pupphavatthādideyyadhammaṃ labhitvā ‘‘vaṇṇadānaṃ me bhavissatī’’ti vaṇṇavasena ābhujitvā cetiyādīsu sahatthena pūjeti, tadā rūpārammaṇaṃ dānamayaṃ kāyadvāre pavattati, tañca pubbacetanā sanniṭṭhānacetanā aparacetanāti tividhaṃ hoti. Evaṃ uparipi sabbavāresu tividhatā veditabbā. Yadā pana tadeva yathāvuttavatthuṃ vācāya āṇāpetvā puttadārādīhi dāpeti, tadārūpārammaṇaṃ dānamayaṃ vacīdvāre pavattati. Yadā pana tadeva vijjamānakavatthuṃ ‘‘dassāmī’’ti cinteti, paccāsīsati, yathādhippāyaṃ nipphādessati, tadā pubbacetanāvasena pariyāyato dānamayaṃ manodvāre pavattati nāma. Evaṃ rūpārammaṇaṃ dānamayaṃ dvāravasena tividhaṃ hoti.

如今，这十种福业事可归纳为三类：布施所成(dānamaya)、持戒所成(sīlamaya)与修行所成(bhāvanāmaya)。功德回向(pattānuppadāna)归入布施所成，如义注(aṭṭhakathā)所说：“随喜(abbhanumodanā)亦尔。”(dha. sa. aṭṭha. 156-159 puññakiriyavatthādikathā) 恭敬(apaciti)和服侍(veyyāvacca)归入持戒所成。说法(desanā)、闻法(savana)与端正己见(diṭṭhijukamma)归入修行所成。因此，我们将以色所缘(rūpārammaṇa)的善法为例，通过布施、持戒、修行三种方式来说明它在三门中的运作。依照此理，其余情况亦可知。当善法以色为所缘生起时，它便通过布施、持戒、修行这三种方式在三门中运作。如何运作呢？当获得青黄等色彩鲜艳的花、衣等所施之物，作色彩想后，心想“我将行色彩布施”，并亲手在塔庙等处供养时，那时以色为所缘的布施所成便在身门中运作。此布施所成有三种：前行思(pubbacetanā)、成办思(sanniṭṭhānacetanā)与后行思(aparacetanā)。如此，在所有情况下都应了知有此三时性。当通过语言吩咐子女、妻子等布施如前所述之物时，那时以色为所缘的布施所成便在语门中运作。当思惟“我将布施”现有之物，并期盼能如愿完成时，那时，布施所成便依前行思，以间接的方式在意门中运作。如此，以色为所缘的布施所成，依门的不同而有三种。

Yadā pana vuttappakāravaṇṇaṃ deyyadhammaṃ labhitvā ‘‘evaṃ manāpavaṇṇānaṃ pariccajanaṃ nāma mayhaṃ kulavaṃsāgatavattameta’’nti sahatthā pūjeti, tādisavaṇṇavantaṃ vā parapariggahitādibhogasampattiṃ pariccajitvā sīlaṃ rakkhati, tadā rūpārammaṇaṃ sīlaṃ kāyadvāre ca pavattati. Yadā pana vuttappakāravaṇṇaṃ deyyadhammaṃ kulavaṃsādivasena vācāya āṇāpetvā parehi dāpeti, tādisaṃ vā parapariggahitādiṃ vācāya apanetvā sīlaṃ rakkhati, tadā rūpārammaṇaṃ sīlaṃ vacīdvāre pavattati. Yadā pana tādisaṃ vijjamānakavatthuṃ kulavaṃsādivasena ‘‘dassāmī’’ti, tādisaṃ parapariggahitādikaṃ anāmasitvā ‘‘sīlaṃ rakkhissāmī’’ti vā cinteti, tadā rūpārammaṇaṃ sīlaṃ manodvāre pavattati. Evaṃ rūpārammaṇaṃ sīlamayaṃ dvāravasena tividhaṃ hoti.

当获得如前所述的有色施物，心想“如此舍离悦意之色，实乃我家传之惯例”，并亲手供养时；或者，当舍离他人所拥有的此类有色财物而守护戒律时，那时以色为所缘的持戒所成便在身门中运作。当以家族传统等为由，通过言语命令他人布施如前所述的有色施物时；或者，当通过言语远离他人所拥有的此类财物而守护戒律时，那时以色为所缘的持戒所成便在语门中运作。当基于家族传统等为由思惟“我将布施”现有之物时；或者，当不触碰他人所拥有的此类财物而思惟“我将守护戒律”时，那时以色为所缘的持戒所成便在意门中运作。如此，以色为所缘的持戒所成，依门的不同而有三种。

Yadā [Pg.36] pana vuttappakāraṃ vaṇṇavantaṃ datvā tadeva vaṇṇaṃ, sabbaṃ vā rūpāyatanaṃ caṅkamanto aniccādito vipassati, tadā rūpārammaṇaṃ bhāvanāmayaṃ kāyadvāre pavattati. Tadeva vacībhedaṃ katvā sammasantassa rūpārammaṇaṃ bhāvanāmayaṃ vacīdvāre pavattati. Tadeva kāyaṅgavācaṅgaṃ acopetvā sammasantassa rūpārammaṇaṃ bhāvanāmayaṃ manodvāre pavattati. Evaṃ rūpārammaṇaṃ bhāvanāmayaṃ dvāravasena tividhaṃ hoti. Iti rūpārammaṇassa kusalassa tividhapuññakiriyavatthuvasena navasu kammadvāresu pavattivibhāgo veditabbo. Imināva nayena rūpārammaṇassa kusalassa dasapuññakiriyavatthuvasenāpi tiṃsāya kammadvāresu pavattivibhāgo yojetvā ñātabbo. Yathā ca rūpārammaṇassa, evaṃ saddārammaṇādīnampi pañcannaṃ kusalānaṃ puññakiriyavatthudvārehi vibhāgo, yojanānayo ca yathānurūpaṃ ñātabbo.

当布施了如前所述的有色之物后，经行时以无常等观照那色，或观照一切色处(rūpāyatana)，那时，以色为所缘的修行所成便在身门中运作。当以言语分别而思察时，以色为所缘的修行所成便在语门中运作。当身语不动而思察时，以色为所缘的修行所成便在意门中运作。如此，以色为所缘的修行所成，依门的不同而有三种。如是，应知以色为所缘的善法，依三种福业事在九种业门中的运作分别。依此理，亦应结合了知以色为所缘的善法，依十种福业事在三十种业门中的运作分别。如同色所缘，声所缘等其余五种所缘的善法，其依福业事与门的分别及结合之理，亦应如其所应而了知。

Apica saddaṃ nāma kandamūlaṃ viya hatthena gahetvā dātuṃ na sakkā. Yadā pana ‘‘saddadānaṃ me’’ti ābhujitvā bheriāditūriye tiṇṇaṃ ratanānaṃ deti, tehi upahāraṃ vā karoti, dhammakathikādīnaṃ sarabhesajjādiṃ deti, dhammassavanaṃ ghoseti, sarabhaññadhammakathādiṃ vā karoti, tadā kusalaṃ saddārammaṇaṃ hoti. Evaṃ gandhādivatthupariccāgepi gandhādiārammaṇaṃ. Dhammārammaṇaṃ pana ojājīvitindriyatadāyattānaṃ vasena ñātabbaṃ. Yadā hi ojavantāni annapānasappinavanītādīni ‘‘ojadānaṃ me bhavissatī’’ti deti, gilānānaṃ bhesajjaṃ vā vejjaṃ vā upanetvā, pāṇoparodhakaṃ āvudhajālakuminādiṃ vināsetvā vā, vajjhappatte pāṇino mocetvā vā ‘‘jīvitadānaṃ me bhavissati jīvitāyattavuttitāya, pañcapasādasoḷasasukhumarūpacittacetasikānaṃ vasena pasādādidānaṃ me bhavissatī’’ti ca manasi karoti, tadā kusalaṃ dhammārammaṇaṃ hoti. Sesaṃ tādisameva.

再者，声音不像根茎，无法用手抓住来布施。但是当思惟“此乃我之声施”，而布施鼓等乐器予三宝，或以此作供养，布施说法者等声药，宣告闻法，或作诵经、说法等时，那时善法即以声为所缘。同样，在舍离香等物时，即以香等为所缘。至于法所缘(dhammārammaṇa)，则应通过营养(ojā)、命根(jīvitindriya)及彼等所依而了知。因为当布施有营养的饭、饮、酥油、生酥等，并思惟“此乃我之营养施”；或为病者带来药物或医师；或毁坏能断绝生命的武器、罗网、鱼笼等；或解救当受刑罚的有情；并心想：“因生命依此而存，此乃我之命施；依五净色、十六微细色、心与心所，此乃我之净色等施”时，那时善法即以法为所缘。其余亦复如是。

Ayaṃ [Pg.37] nānāvatthūsu ṭhitārammaṇānaṃ yojanā. Ekavatthusmimpi chārammaṇaṃ labbhateva. Piṇḍapātasmiṃ hi manāpo vaṇṇo, khādanakāle murumurāyanasaddo, gandho, raso, phoṭṭhabbaṃ, ojā, tadāyattā vā jīvitapasādādayo, tabbisayāni ca viññāṇādīnīti chārammaṇampi veditabbaṃ. Evaṃ cīvarādīsu ceva vatthādīsu ca yathānurūpaṃ ñātabbaṃ. Etthapi dānasīlabhāvanāmayatā, kāyavacīmanokammabhāvo ca vuttanayeneva veditabbo. Yathā ca kusalānaṃ, evaṃ akusalānampi ārammaṇakammadvāravavatthānaṃ, apuññakiriyavatthūsu yojanānayo ca vuttānusārena yathāyogaṃ ñātabbo.

此乃于各种事物中安立所缘之结合。即使于一事物中，亦可得六所缘。于团食中，有悦意之色、咀嚼时之“murumura”声、香、味、触、营养(ojā)，及彼等所依之命根、净色等，与以彼等为对象之识等，此亦应知为六所缘。于衣等及事物等中亦应如其相应而知。于此，布施、持戒、修行所成之性，及身、语、意业之相，亦应依前述之理而知。如于善法，于不善法之所缘、业、门之安立，及于非福业事中之结合之理，亦应依前述之理如其相应而知。

Evaṃ ārammaṇato, puññakiriyavatthuto, kammato, dvārato ca anekasahassappabhedesu cetesu kusalesu upaḍḍhāni pana ñāṇasampayuttāni catunnaṃ adhipatīnaṃ vasena paccekaṃ catubbidhāni, ñāṇavippayuttāni pana upaḍḍhāni vīmaṃsādhipativajjitādhipatittayavasena paccekaṃ tividhāni, tadubhayāni puna hīnattikavasena paccekaṃ tividhāni, tāni puna aparimāṇesu pana cakkavāḷesu paccekaṃ aparimāṇesu sattesu ekekasmiṃ atītānāgatapaccuppannaoḷārikasukhumatādīhi anantehi pakārehi uppajjanato anantāparimāṇāni honti. Tāni sabbāni sambuddho anantena buddhañāṇena mahātulāya tulayamāno viya, mahātumbe pakkhipitvā minayamāno viya sabbākārato paricchinditvā mahākaruṇāya kāmāvacaraṭṭhena sarikkhatāya ekattaṃ upanetvā, puna somanassupekkhāsahagataṭṭhena, ñāṇasampayuttavippayuttaṭṭhena, asaṅkhārikasasaṅkhārikaṭṭhena ca koṭṭhāse katvā desesi, yathā taṃ lokavidū satthā devamanussānanti. Ayamettha saṅkhepo, vitthāro pana ādito paṭṭhāya dhammasaṅgaṇiyā (dha. sa. 1), tadaṭṭhakathāya ca aṭṭhasāliniyā (dha. sa. aṭṭha. 1) sabbākārato [Pg.38] ñātabboti. Evaṃ visayādippabhedato vinicchayo veditabbo.

从所缘、福行事、业、门等角度，善心可分为数千种。其中一半与智相应的善心，依四种增上各自可分为四类；另一半不与智相应的善心，依除去思择增上(vīmaṃsādhipati)之外的三种增上各自可分为三类。这两类又各自依下、中、上三品分为三类。再者，在无量世界中，每一众生于过去、未来、现在所生起的粗显或微细等无量种类的善心，其数量亦是无量无边。佛陀以无量的佛智，犹如用大秤称量，犹如将之放入大容器中测量般，以一切方式遍知后，以大悲心将欲界中性质相似的善法总摄为一；复又根据喜俱、舍俱，与智相应或不相应，无行或有行等角度分别开示，诚如世间解、人天导师之世尊所开示。此为简要说明，详细内容应从《法集论》(Dhammasaṅgaṇī)及其义注《含义阐明》(Aṭṭhasālinī)开端处全面了解。应如是了知依所缘等差别的抉择。

Kāmāvacarakusaladhammā niṭṭhitā.

欲界善法终。

Rūpāvacaradhammā pana kusalā jhānaṅgasampayogabhedato pañcavidhā honti. Seyyathidaṃ – vitakkavicārapītisukhekaggatāsampayuttaṃ paṭhamajjhānikaṃ, tato vūpasantaṃ atikkantavitakkaṃ vicārapītisukhekaggatāsampayuttaṃ dutiyajjhānikaṃ, tato vūpasantaṃ atikkantavicāraṃ pītisukhekaggatāsampayuttaṃ tatiyajjhānikaṃ, tato vūpasantaṃ virattapītikaṃ sukhekaggatāsampayuttaṃ catutthajjhānikaṃ, tato vūpasantaṃ atthaṅgatasukhaṃ upekkhekaggatāsampayuttaṃ pañcamajjhānikanti. Evaṃ sampayogabhedato vinicchayo veditabbo.

然而，色界善法，依与禅支相应的不同，有五种。即：与寻、伺、喜、乐、一境性相应的初禅；从彼止息，超越寻，与伺、喜、乐、一境性相应的第二禅；从彼止息，超越伺，与喜、乐、一境性相应的第三禅；从彼止息，离于喜，与乐、一境性相应的第四禅；从彼止息，乐已灭没，与舍、一境性相应的第五禅。应如是依相应差别而知抉择。

Dhammuddesādito pana paṭhamajjhāne tāva kāmāvacarapaṭhamakusale vuttesu ṭhapetvā viratittayaṃ sesā chattiṃsa dhammā honti. Tattha chandādayo cattāro, karuṇā, muditā cāti cha yevāpanakā. Sesaṃ suññatavārapariyosānaṃ sabbaṃ kāmāvacarapaṭhamakusale vuttasadisameva. Kevalaṃ hi viratīnaṃ abhāvo, saṅgahavāre pañcamaggaṅgabhāvo, bhūmantaravasena rūpāvacarabhāvo ca viseso, sesaṃ tādisameva. Paṭhamajjhānaṃ.

然而，从法句(Dhammuddesa)等来看，于初禅中，在欲界第一善心中所说的诸法里，除去三离，有其余三十六法。其中，欲等四法，以及悲、喜，此六法是不定的。其余直到空性品(suññatavāra)结尾，一切皆与欲界第一善心中所说相同。仅有离的不存在，在摄品(saṅgahavāra)中为五道支，以及依地之别而为色界，此为差别，其余相同。初禅。

Tathā dutiyajjhānepi kevalaṃ dhammuddese vitakkābhāvo, saṅgahavāre catukkajjhānaṅgamaggaṅgabhāvo ca viseso, sesaṃ paṭhamasadisameva. Dutiyaṃ.

同样，于第二禅中，仅在法句(Dhammuddesa)中无寻，在摄品(saṅgahavāra)中为四禅支及四道支，此为差别，其余与初禅相同。第二禅。

Tathā tatiyajjhānepi kevalaṃ dhammuddese vicārābhāvo, saṅgahavāre tivaṅgikajjhānatā ca viseso, sesaṃ dutiyasadisameva. Tatiyaṃ.

同样，于第三禅中，仅在法句(Dhammuddesa)中无伺，在摄品(saṅgahavāra)中为三支禅，此为差别，其余与第二禅相同。第三禅。

Tathā [Pg.39] catutthe kevalaṃ dhammuddese pītiyā abhāvo, koṭṭhāsavāre duvaṅgikajjhānabhāvo ca viseso, sesaṃ tatiyasadisameva. Catutthaṃ.

同样，于第四禅中，仅在法句(Dhammuddesa)中无喜，在分别品(koṭṭhāsavāra)中为二支禅，此为差别，其余与第三禅相同。第四禅。

Tathā pañcame kevalaṃ dhammuddese karuṇāmuditādīnaṃ abhāvo, somanassaṭṭhāne upekkhābhāvo, koṭṭhāsavāre jhānindriyesu upekkhājhānaṅgabhāvo, upekkhindriyabhāvo ca viseso, sesaṃ catutthasamameva. Pañcamaṃ.

同样，于第五禅中，仅在法句(Dhammuddesa)中无悲、喜等，喜受之处为舍受，在分别品(koṭṭhāsavāra)的禅与根中，有舍禅支及舍根，此为差别，其余与第四禅相同。第五禅。

Padabhājanīye pana vitakkavicārānaṃ vūpasamā dutiyaṃ, pītiyā ca virāgā tatiyaṃ, somanassassa ca atthaṅgamā catutthanti catukkanayopi āgato, so tikkhapaññānaṃ ekappahāreneva vitakkavicārasamatikkamasambhavato vutto. Tattha dutiyādīnaṃ sabbaso pañcakanaye tatiyādisamattā tattha vuttanayeneva sabbo vinicchayo veditabbo tattheva antogadhabhāvo cāti. Catukkanayo.

在词义分别(Padabhājanīya)中，亦有四法之说传来：寻伺止息为第二禅，离于喜为第三禅，喜受灭没为第四禅。此乃为利慧者能一举超越寻伺而说。其中，（四法说之）第二禅等在五法说中与第三禅等完全相同，一切抉择都应当按照彼处所说之理来了知，因其已包含于彼处。四法之说。

Visayādippabhedato pana vinicchayaṃ pañcakanayeneva vakkhāma, tadanusārato eva catukkanayavasenāpi sakkā ñātunti. Evaṃ upari lokuttarepi. Pañcavidhāpi cete rūpāvacarakusaladhammā kasiṇārammaṇabhedato paccekaṃ aṭṭhavidhā honti pathavīkasiṇaṃ āpotejovāyonīlapītalohitodātakasiṇañcāti, ālokākāsakasiṇehi saddhiṃ dasavidhā honti. Padabhājanīye (dha. sa. 202) pana ālokakasiṇassa odātakasiṇena saṅgahitattā aggahaṇaṃ daṭṭhabbaṃ, ākāsakasiṇassa pana ugghāṭanāsambhavato anāruppajjhānikattā. Taṃ hi punappunaṃ ugghāṭiyamānampi ākāsameva hoti, tasmā tatthuppannaṃ rūpāvacarapañcamajjhānaṃ bhavavisesāya, diṭṭhadhammasukhavihārāya ca saṃvattati, abhiññāya, vipassanāya ca pādakampi hoti, anāruppattā pana [Pg.40] nirodhapādakaṃ na hoti. Sesāni pana nava kasiṇāni nirodhapādakānipīti ayametesaṃ viseso. Ānāpānajjhānassāpi panettha vāyokasiṇe saṅgaho daṭṭhabboti. Kasiṇakathā.

从所缘等差别来看，我们将依五法之说阐明抉择，依此亦可了知四法之说。于出世间法中亦复如是。这五种色界善法依遍处(kasiṇa)所缘境的差别，各自有八种，即地遍、水遍、火遍、风遍、青遍、黄遍、赤遍、白遍，与光明遍、虚空遍合为十种。在词义分别(Padabhājanīya, Dhs. 202)中，当知光明遍已被白遍所包含，故不予摄取；而虚空遍则因不可能被开显，故不属于无色禅。因为它即使一再被开显，仍然只是虚空，因此在那里生起的色界第五禅，能导向殊胜之有与现法乐住，亦可作为神通与观(vipassanā)的基础，但因为它不是无色定，所以不是灭尽定的基础。其余九种遍则亦是灭尽定的基础，此即是它们的差别。当知安般禅也摄于此处的风遍之中。遍处之说竟。

Evaṃ kasiṇavasena aṭṭhavidhā cete abhibhāyatanavasena pana paccekaṃ aṭṭhavidhā honti. Bhagavatā hi –

如是，这些法依遍处的方式有八种，而依胜处(abhibhāyatana)的方式则各自有八种。因为世尊(Bhagavā)曾说——

‘‘Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni, tāni abhibhuyya…pe… appamāṇāni. Tāni abhibhuyya …pe… parittāni suvaṇṇadubbaṇṇāni…pe… appamāṇāni suvaṇṇadubbaṇṇāni suvisuddhaṃ nīlaṃ pītaṃ lohitaṃ odāta’’nti (dha. sa. 211 ādayo) –

“内无色想者，外观诸有限之色，胜伏彼等……乃至……无量。胜伏彼等……乃至……有限之美色、丑色……乃至……无量之美色、丑色，以及极清净的青、黄、赤、白。”(《法集论》211等)——

Aṭṭha abhibhāyatanāni desitāni, tāni ca kasiṇesveva abhibhavitvā samāpajjanavasena jhānuppattivisesato, anārammaṇavisesato. Tattha hi ajjhattaṃ arūpasaññīti alābhitāya vā anatthikatāya vā ajjhattarūpe kasiṇavasena parikammasaññāvirahitova. Bahiddhā rūpāni passatīti bahiddhā aṭṭha kasiṇarūpāni parikammavasena ceva appanāvasena ca passati. Parittānīti khuddakaparimāṇāni, tāni abhibhuyya passanto ca sampannagahaṇiko kaṭacchumattaṃ bhattaṃ labhitvā ‘‘kiṃ ettha bhuñjitabbaṃ atthī’’ti saṅkaḍḍhitvā sabbaṃ ekakabaḷameva karoti, evameva ñāṇuttariko ‘‘kimettha parittake ārammaṇe samāpajjitabbaṃ atthi, nāyaṃ mama bhāro’’ti tāni abhibhavitvā saha nimittuppādeneva appanaṃ nibbatteti, tasmā taṃ jhānaṃ ‘‘abhibhāyatana’’nti vuccati. Appamāṇānīti mahantāni. Tāni abhibhuyyāti mahagghaso ekaṃ bhattapātiṃ labhitvā viya ñāṇuttaro appamāṇaṃ labhitvā ‘‘etaṃ vā hotu aññaṃ vā, kimettha samāpajjitabba’’nti appanaṃ nibbatteti. Suvaṇṇadubbaṇṇānīti parisuddhāparisuddhavaṇṇāni[Pg.41]. Parisuddhāni hi nīlādīni, aparisuddhāni ca suvaṇṇadubbaṇṇānīti idha adhippetāni, etānipi ‘‘suvaṇṇāni vā hontu dubbaṇṇāni vā, parittaappamāṇavaseneva abhibhāyatanānī’’ti āgamaṭṭhakathāsu (dī. ni. aṭṭa. 2.173; ma. ni. aṭṭha. 2.249; a. ni. aṭṭha. 3.8.65) vaṇṇitāni. Vaṇṇābhogassa hi atthitāya purimāni abhibhāyatanāni vaṇṇābhogarahitasahitatāya ettha kevalato visesasabbhāvā catudhā vuttāni, nīlādīni pana cattāri suvisuddhavaṇṇavasena sukhārohatāya ñāṇuttariko abhibhavitvā appanaṃ nibbatteti, tasmā ārammaṇavisesābhāvepi jhānuppattivisesato imesaṃ aṭṭhannaṃ abhibhāyatanānaṃ vasena paccekaṃ aṭṭhavidhā hontīti veditabbā. Abhibhāyatanakathā.

已说八胜处。此等胜处，乃于遍处中以胜伏而入定，是依禅那生起的殊胜及所缘的殊胜而安立。于此，“内无色想”是指，或因未得，或因无意，而于内色无遍作想。“外观诸色”是指，于外在八种遍处色，以遍作及安止而观见。“有限”是指微小量。胜伏而观彼者，犹如善取之人，得一勺之食，思“此中有何可食？”而将全部抟为一口。如是，具增上智者思“于此微小所缘有何可入定？此非我之所堪”，胜伏彼等，与相生起的同时即生起安止。因此，该禅那称为“胜处”。“无量”是指广大。胜伏彼等者，犹如食量大者得一钵之食，具增上智者得无量所缘，思“此亦可，彼亦可，于此有何可入定？”而生起安止。“美色、丑色”是指净色与不净色。于此，当知青等为净色，而此处所谓不净色，即指美色与丑色。于经藏义注(āgamaṭṭhakathā)中解说，此等亦“无论是美色或丑色，皆依有限与无量而为胜处”。(《长部义注》2.173；《中部义注》2.249；《增支部义注》3.8.65) 实因有对颜色的作意，前数种胜处仅因有无对颜色的作意之别而说为四种。而青等四种，则因其色极净，易于提升，具增上智者胜伏而生起安止。是故，当知纵使所缘无别，然依禅那生起的殊胜，此等善法依此八胜处，亦各成八种。胜处论毕。

Tāni puna yathā ca abhibhāyatanavasena, evaṃ vimokkhavasenāpi paccekaṃ tividhā honti. Bhagavatā hi ‘‘rūpī rūpāni passati, ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, subhantveva adhimutto hotī’’ti (dha. sa. 240 ādayo; dī. ni. 3.339, 358; a. ni. 8.66) tayo vimokkhā desitā. Te ca kasiṇesveva adhimuccanavasena jhānuppattivisesato, bhāvanārammaṇavisesato kimidaṃ adhimuccanaṃ nāma? Paccanīkadhammehi suṭṭhu vimuccanaṃ, ārammaṇesu ca suṭṭhu abhirati, pitu mātu aṅke vissaṭṭhaṅgapaccaṅgassa dārakassa sayanaṃ viya aniggahitabhāvena nirāsaṅkatāya ārammaṇe pavattīti vuttaṃ hoti. Tattha rūpīti ajjhattaṃ kesādīsu uppāditaṃ rūpajjhānaṃ rūpaṃ nāma, tadassa atthīti rūpī. Ajjhattampi hi kesādīsu nīlaṃ, medādīsu pītaṃ, maṃsādīsu lohitaṃ, dantādīsu odātañca vaṇṇakasiṇavasena ābhujitvā parikammaṃ karontassa rūpajjhānāni, kasiṇaṃ ugghāṭetvā ca arūpajjhānāni uppajjanteva[Pg.42]. Rūpāni passatīti bahiddhāpi nīlakasiṇādirūpāni jhānacakkhunā passati, iminā ajjhattabahiddhavatthukesu kasiṇesu jhānappaṭilābho dassito. Ajjhattaṃ arūpasaññīti attano kesādīsu anuppāditarūpāvacarajjhāno, iminā bahiddhā paṭiladdhajjhānatā dassitā. Subhantveva adhimutto hotīti iminā suvisuddhesu nīlādivaṇṇakasiṇesu ‘‘subha’’nti adhimuttivasena paṭiladdhajjhānatā dassitā. Evaṃ ārammaṇavisesābhāvepi adhimuttivasena jhānuppattivisesato imesaṃ tiṇṇaṃ vimokkhānaṃ vasena paccekaṃ tividhā hontīti veditabbā. Vimokkhakathā.

此等又如依胜处，亦依解脱而各为三种。诚然，世尊(Bhagavatā)曾说：“有色者见诸色，内无色想者见外诸色，唯于净而胜解。”以此开示了三解脱。此等乃因于诸遍处胜解、禅那生起及修行所缘之差别。于此，何为胜解？谓从敌对法善得解脱，且于所缘善生喜乐，犹如婴孩于父母怀中，肢体舒展，无执无虑而安住于所缘。其中，“有色者”，谓于内发等处所生色禅名为色，彼有此色，故为有色者。于内发等为青，脂等为黄，肉等为赤，齿等为白，以色遍作意而修习预备行时，色禅即生；舍离遍之后，无色禅亦生。“见诸色”，谓以禅眼见外青遍等色，此示于内外事之诸遍中得禅那。“内无色想者”，谓于自身发等处未生色界禅，此示已得外（所缘）之禅那。“唯于净而胜解”，此示于极清净之青等色遍中，以“净”作胜解而得禅那。如是，当知纵无所缘差别，亦因胜解及禅那生起之差别，此等善法依此三解脱而各为三种。解脱论毕。

Yathā ca vimokkhato, evaṃ paṭipadābhedato paccekaṃ catubbidhā honti dukkhapaṭipadaṃ dandhābhiññaṃ, dukkhapaṭipadaṃ khippābhiññaṃ, sukhapaṭipadaṃ dandhābhiññaṃ, sukhapaṭipadaṃ khippābhiññanti. Tattha paṭhamasamannāhārato paṭṭhāya yāva upacāraṃ uppajjati, tāva pavattā jhānabhāvanā ‘‘paṭipadā’’ti vuccati. Sā ekaccassa dukkhā nīvaraṇādipaccanīkadhammasamudācāragahanatāya asukhasevanā hoti, ekaccassa tadabhāvato sukhā. Upacārato pana paṭṭhāya yāva appanā, tāva pavattā paññā ‘‘abhiññā’’ti vuccati. Sā ekaccassa dandhā asīghappavattinī, ekaccassa khippā. Asappāyasevino dukkhā paṭipadā hoti dandhā ca abhiññā, sappāyasevino sukhā paṭipadā hoti khippā ca abhiññā. Pubbāparakālesu sappāyāsappāyasevanavasena vomissatā ca veditabbā. Tathā palibodhupacchedādikaṃ pubbakiccaṃ asampādentassa paṭipadā dukkhā, sampādentassa sukhā paṭipadā. Appanākosallaṃ asampādentassa dandhābhiññā, sampādentassa khippā. Kilesindriyānaṃ vā tikkhamudutāya paṭhamā, vipariyāyena catutthā, vomissatāya majjhimā dveti veditabbā. Taṇhāvijjābhibhavanānabhibhavanavasena vā samathavipassanāsu katādhikārākatādhikāratāvasena vāpi [Pg.43] etāsaṃ pabhedo veditabbo. Paṭhamajjhānādiāgamanavasenāpi dutiyādīnaṃ paṭipadābhiññābhedo hotiyevāti daṭṭhabbaṃ. Evaṃ paṭipadāvasena paccekaṃ catubbidhā hontīti veditabbā. Paṭipadākathā.

又如依解脱，亦依行道之差别而各为四种：苦行道迟通达、苦行道速通达、乐行道迟通达、乐行道速通达。其中，从初作意起，至近行生起之间，所行之禅修，称为“行道”。此行道于某些人，因盖等敌对法现行之缠缚而修习不乐，故为苦；于某些人，因无彼等而为乐。又从近行起，至安止之间，所生之慧，称为“通达”。此通达于某些人，生起缓慢；于某些人，则为迅速。不修适宜法者，为苦行道与迟通达；修适宜法者，为乐行道与速通达。亦当知前后时分修适宜与不适宜法之混合。同样，未完成断除障碍等前行者，其行道为苦；已完成者，其行道为乐。未善巧于安止者，为迟通达；已善巧者，为速通达。或当知，因烦恼与诸根之利钝，（利烦恼钝根者）为第一种，反之为第四种，混合则为中间二种。亦应依贪与无明是否被降伏，或依于止观是否曾作宿因而了知此等差别。当见，亦依初禅等之得法，而有第二禅等之行道与通达的差别。如是，当知依行道而各为四种。行道论毕。

Yathā ca paṭipadāhi, evaṃ ārammaṇabhedatopi paccekaṃ catubbidhā honti parittaṃ parittārammaṇaṃ, parittaṃ appamāṇārammaṇaṃ, appamāṇaṃ parittārammaṇaṃ, appamāṇaṃ appamāṇārammaṇanti. Tattha yaṃ appaguṇaṃ, uparijjhānassa paccayo bhavituṃ na sakkoti, idaṃ parittaṃ. Yaṃ pana avaḍḍhite ārammaṇe pavattaṃ, taṃ parittaṃ ārammaṇaṃ assāti parittārammaṇaṃ. Vipariyāyato appamāṇaṃ appamāṇārammaṇaṃ. Tadubhayavomissatāya majjhe itaradvayaṃ veditabbaṃ. Evaṃ ārammaṇabhedato catubbidhā hontīti veditabbā. Ārammaṇakathā.

又如依诸行道，亦依所缘之差别而各为四种：有限（禅）缘小所缘，有限（禅）缘无量所缘，无量（禅）缘小所缘，无量（禅）缘无量所缘。其中，所谓“有限”，是指功德少，不能作为更高禅那之缘者。而所谓“缘小所缘”，是指禅那于未扩展的所缘上生起。与此相反者，即为“无量（禅）”与“无量所缘”。当知中间其余二者为彼二者之混合。如是，当知依所缘之差别而分为四种。所缘论毕。

Yathā ca paṭipadārammaṇehi, evaṃ adhipatīnaṃ vasena paccekaṃ catubbidhatā, hīnattikavasena puna tividhatā ca yojetvā veditabbā.

又如依行道与所缘，当知亦应结合依诸增上而各为四种，复依劣中胜三法而各为三种。

Dasakasiṇamūlavibhāgakathā niṭṭhitā.

十遍处根本分别论终。

Yathā kasiṇamūlesu, evaṃ brahmavihāramūlesupi yathāyogaṃ vibhāgo veditabbo – mettākaruṇāmuditāvasena hi ādito cattāri jhānāni paccekaṃ tividhā honti mettāsahagataṃ, karuṇāsahagataṃ, muditāsahagatanti. Pañcamajjhānaṃ pana upekkhābrahmavihāravasena ekavidhaṃ upekkhāsahagatanti. Purimesu hi tīsu pañcamajjhānaṃ nuppajjati. Kasmā? Somanassāvippayogato, somanassasamuṭṭhitānaṃ byāpādavihiṃsāratīnaṃ yathākkamaṃ nissaraṇattā, pacchime ca tikacatukkajjhānaṃ nuppajjati. Kasmā? Upekkhāvedanāsampayogato, tassā ca paṭighānunayanissaraṇato majjhattākārena pavattito, tāni puna paṭipadārammaṇādhipatihīnattikabhedehi pubbe [Pg.44] vuttanayena yojetvā veditabbāni. Ettha ca appasattārammaṇavasena parittārammaṇatā, bahusattārammaṇavasena appamāṇārammaṇatā ca ekasmiṃ satte appanaṃ pāpetvā anukkamena ekāvāsaekavīthigāmādigatasattesu pāpanavasena vaḍḍhanā ca veditabbā. Dhammuddese panettha karuṇāsahagate muditāvirahitā pañcatiṃsa dhammā, tesu chandādayo cattāro, karuṇā cāti pañceva yevāpanakā, karuṇā ca niyatāti veditabbā. Evaṃ muditāsahagatepi. Kevalaṃ karuṇāvirahitā muditā niyatā pavattāti ayamettha viseso. Avasesabrahmavihāradvaye, pana kasiṇāsubhādīsu ca sabbattha karuṇāmuditāvirahitā ca catuttiṃsa dhammā, tattha ca chandādayo cattārova yevāpanakā veditabbāti. Brahmavihāramūlavibhāgakathā.

犹如于遍处之根本，亦应如理分别于梵住之根本：由慈、悲、喜故，初四禅各成三类，即与慈俱行、与悲俱行、与喜俱行。而第五禅，由舍梵住故，唯与舍俱行一类。于前三者中，第五禅不生。何以故？以其不离喜悦故，且次第出离于由喜悦所生之嗔恚、损害、不乐故。于后者中，第三禅与第四禅不生。何以故？以其与舍受相应，且由出离于反感与随顺而以中舍之相转起故。此等又应依先前所述之理，由行道、所缘、增上及下中上三品之差别而结合了知。于此，以少数有情为所缘，是为小所缘；以多数有情为所缘，是为无量所缘。应知先于一有情上达成安止，其次第扩展至同一住处、同一街道、同一村落等之有情而增长。于此法之列举中，与悲俱行者，离喜，有三十五法。其中欲等四法及悲，此五者为不定法，应知悲为确定。与喜俱行者亦然，于此之差别仅为：离悲，喜为确定而转起。于其余二梵住，及于遍处、不净等一切处，则离悲、喜，有三十四法，于此应知欲等四法为不定法。梵住根本分别解说终。

Asubhabhedato pana paṭhamajjhānamevekaṃ dasavidhaṃ hoti uddhumātakasaññāsahagataṃ vinīlakavipubbakavicchiddakavikkhāyitakavikkhittakahatavikkhittakalohitakapuḷavakaaṭṭhikasaññāsahagatanti, dasavidhepi cetasmiṃ asubhe paṭikūlattā, dubbalattā ca vitakkabaleneva jhānaṃ tiṭṭhati, na vinā vitakkena sīghasotāya nadiyā arittabaleneva nāvā viya, tasmā paṭhamajjhānamevettha uppajjati, samathavipassanādiānisaṃsadassāvitāya, panettha nīvaraṇappahānena ca pītisomanassaṃ uppajjati bahuvetanalābhadassanena pupphachaḍḍakassa gūtharāsimhi viya, upasantabyādhidukkhassa ca rogino vamanavirecanappavattiyaṃ viyāti daṭṭhabbaṃ. Taṃ pana dasavidhampi paṭhamajjhānaṃ paṭipadārammaṇādhipatihīnattikavasena paccekaṃ yojetvā veditabbaṃ. Ettha ca asubhārammaṇassa avaḍḍhanīyatāya khuddake uddhumātakādiṭṭhāne uppannaṃ nimittaṃ parittārammaṇaṃ, mahante appamāṇārammaṇaṃ veditabbaṃ. Etesu pana [Pg.45] dasasu asubhesu sāmaññato dvattiṃsākāravasena, navasivathikapabbavasena ca pavattā kāyagatāsati saṅgahitā, vaṇṇakasiṇesu ca kesādīnaṃ koṭṭhāsānaṃ nīlādivaṇṇārammaṇā, catukkapañcakajjhānavasena uppannā kāyagatāsati ca saṅgahitā. Padabhājanīye visuṃ na vuttā, tasmā tesaṃ vasenāpi vibhāgo veditabbo. Asubhamūlavibhāgakathā.

由不净之差别，仅初禅一种，有十类，即：与膨胀想俱行、与青瘀想、与脓烂想、与断坏想、与食残想、与散乱想、与斩斫散乱想、与血涂想、与虫聚想、与骨想俱行。于此十种不净中，因其可厌与所缘劣弱，禅那仅依寻力而住，犹如于急流中，舟船仅依舵力；离寻则不能住。是故于此仅生初禅。为开示止、观(samatha-vipassanā)等功德，当知于此，由断诸盖而生喜与喜悦，犹如弃花者于粪堆中见大利益，又如病苦平息之病人于呕吐泄痢时。彼十种初禅，一一皆应依行道、所缘、增上及下中上三品而结合了知。于此，因不净所缘不可增长，故于微小膨胀等处所生之相，当知为小所缘；于广大者，当知为无量所缘。于此十不净中，总说以三十二身分及九墓地节而转起之身至念，已摄于其中。于色遍处中，以发等部分之青等色为所缘，依四禅、五禅而生起之身至念，亦已摄于其中。于《分别论》之句义分解(padabhājanīya)中未别说，是故亦应依彼等而分别了知。不净根本分别解说终。

Evaṃ ārammaṇādibhedato ca bhinnānaṃ rūpāvacarakusaladhammānaṃ kāladesādibhedena anantatā, bhagavatā ca ekattaṃ upanetvā desitabhāvo, vitthāranayātideso ca kāmāvacarakusale vuttānusārena yathānurūpaṃ ñātabbo. Ito paraṃ arūpāvacarādīsupi visesamattameva vakkhāma. Evaṃ visayādippabhedato vinicchayo veditabbo.

如是，由所缘等差别而有别异之色界善法，复由时、处等差别而为无量。世尊(bhagavā)将之归为一而说，其广说之类推，应依欲界善法中所说，如理了知。此后，于无色界等，我等将仅说其差别。如是，当知依所缘等差别而抉择。

Rūpāvacarakusaladhammā niṭṭhitā.

色界善法终。

Arūpāvacarā pana kusaladhammā sampayogato na bhinnā, sabbepi upekkhekaggatāsampayuttāva, dhammuddesāditopi sabbaso rūpāvacarapañcamajjhānasadisā. Arūpāvacarabhāvo eva hettha viseso. Visayādippabhedatoti ettha pana ārammaṇato te catubbidhā honti. Seyyathidaṃ – ākāsānañcāyatanaṃ viññāṇañcāyatanaṃ ākiñcaññāyatanaṃ nevasaññānāsaññāyatananti. Tattha hi kasiṇugghāṭimākāse ‘‘ananto ākāso’’ti pavattaṃ paṭhamaṃ, tasmiṃ paṭhamāruppaviññāṇe ‘‘anantaṃ viññāṇa’’nti pavattaṃ dutiyaṃ, tassa paṭhamāruppaviññāṇassa abhāve ‘‘natthi kiñcī’’ti pavattaṃ tatiyaṃ, tasmiṃ tatiye ‘‘santametaṃ paṇītameta’’nti pavattaṃ catutthaṃ. Purimapurimehi pacchimapacchimaṃ santasantatarasantatamanti ca veditabbaṃ.

然而，无色界善法于相应上无有差别，皆与舍、一境性相应；从法之列举等而言，亦完全同于色界第五禅。于此，唯无色界之性是其差别。而于“依所缘等差别”中，彼等依所缘而有四种，即：空无边处(ākāsānañcāyatana)、识无边处(viññāṇañcāyatana)、无所有处(ākiñcaññāyatana)、非想非非想处(nevasaññānāsaññāyatana)。于此，于已撤去遍处之空，作意“空无边”而转起者，为第一。于彼第一无色界识，作意“识无边”而转起者，为第二。于彼第一无色界识之无有，作意“无所有”而转起者，为第三。于彼第三处，作意“此是寂静，此是胜妙”而转起者，为第四。亦应知后后较前前，次第更为寂静。

Nanu [Pg.46] rūpāvacaresu vitakkādiaṅgasamatikkamato uparūparijhānānaṃ santatarādibhāvo vutto, aṅgātikkamarahitesu pana āruppesu kathanti? Ārammaṇātikkamato. Etesu hi kasiṇarūpasamatikkamato paṭhamaṃ jhānaṃ rūpāvacarapañcamajjhānato santaṃ, tatopi kasiṇugghāṭimākāsātikkamato dutiyaṃ, tatopi ākāse pavattaviññāṇātikkamato tatiyaṃ, tatopi ākāse pavattaviññāṇassa samatikkamato catutthanti. Evaṃ aṅgasamattepi thūlathūlātikkamena sukhumasukhumārammaṇatāya uparūparijjhānānaṃ santatarādibhāvo veditabbo samāyāmavitthārānampi vatthānaṃ suttasukhumatarādibhāvo viya. Nanu abhāvārammaṇatāya tatiyāruppaṃ santapaṇītato manasi karontassa catutthāruppassa kathaṃ tattha nikantipariyādānaṃ, kathaṃ ca samatikkamo vā hotīti? Asamāpajjitukāmatāya, sā ca attano santapaṇītatāya. Yathā hi rājā dantakārādisippikānaṃ atisukhumamanāpasippaṃ disvā ‘‘chekā vatime ācariyā’’ti tesaṃ chekatāya tussantopi na taṃ sippikabhāvaṃ pattheti, taṃ samatikkamma rājabhāve eva tiṭṭhati, evaṃsampadamidaṃ daṭṭhabbaṃ. Evaṃ ārammaṇabhedato catubbidhānampetesaṃ puna paṭipadārammaṇādhipatihīnattikabhedehi pubbe vuttanayeneva paccekaṃ bhedo veditabbo.

难道不是在色界诸禅中，因超越寻等禅支，故说上上禅更为寂静等吗？然而，在无禅支超越的无色界中，如何（说）呢？依于超越所缘。此中，因超越遍处色，初无色禅比色界第五禅更为寂静；又因超越遍处所开显之虚空，而有第二无色禅；又因超越于虚空中转起的识，而有第三无色禅；又因超越此无所有，而有第四无色禅。如是，即使禅支相等，但通过超越愈来愈粗的所缘而取愈来愈细的所缘，当知上上禅更为寂静等，犹如等长等宽的布，其纱线愈益微细相似。又问：第三无色定以无有为所缘，对作意其为“寂静、殊胜”者而言，云何于彼为爱欲所执持？又云何有超越呢？由不欲安住于彼定故，而此亦是因其自身的寂静与殊胜。譬如国王见牙匠等工匠之技艺极为精巧悦意，虽赞叹“此等师傅实乃善巧”而欣赏其善巧，然不欲成为工匠，超越彼而安住于王位；当知此喻亦复如是。如是，此等（无色禅）依所缘差别而有四种，复当知其各别又依行道、所缘、增上，各分下、中、上三品之别，其理如前所说。

Ettha ca rūpāvacaracatutthajjhānanikanti pariyādānadukkhatāya paṭhamāruppassa, paṭhamāruppādinikantipariyādānadukkhatāya dutiyāruppādīnañca dukkhapaṭipadatā, pariyādiṇṇanikantikassa tadappanāparivāsadandhatāya dandhābhiññatā, vipariyāyena itarā ca veditabbā. Parittakasiṇugghāṭimākāsamūlakānaṃ pana catunnaṃ parittārammaṇatā, vipariyāyānaṃ appamāṇārammaṇatā veditabbā. Rūpārūpāvacarā panettha adhipatisahitāva uppajjanti, na vinā adhipatīhi. Kāmāvacarā tu adhipatirahitāpi uppajjanti[Pg.47], te ca ārammaṇādhipati sahajātādhipatīti dvepi labbhanti. Rūpārūpāvacarā pana sahajātādhipatimeva, netaraṃ. Tattha ca chandādhipatinā sahajātā dhammā chandādhipateyyā, chando pana adhipati eva, na chandādhipateyyo. Itare pana adhipateyyāva, nādhipatayo aññassa attanā sahajātassa chandassa, itaresañca adhipatiyatthassa abhāvā. Ekasmiṃ hi cittuppāde chandādīsu catūsupi vijjamānesu yathāpaccayaṃ sahajātādhipati ekova labbhati. Evaṃ vīriyādhipatiyādīsupi yathānurūpaṃ ñātabbaṃ. Evaṃ visayādippabhedato vinicchayo ñātabbo.

此处，初无色定，因超越色界第四禅之爱欲的困难，而为苦行道；第二无色定等，亦因超越初无色定等之爱欲的困难，而为苦行道。于为爱欲所执持者，因其安止与加行迟缓而为迟缓智；反之则当知为乐行道、速疾智。又当知，以有限遍处所开显之虚空为根本的四种无色定，其所缘是有限的；反之，则所缘是无量的。于此，色界与无色界心必与增上俱生，不离增上而生。然欲界心亦可无增上而生，且可得所缘增上与俱生增上二者。色界与无色界心则唯有俱生增上，无有其他。其中，与欲增上俱生之法为欲增上所支配，然欲本身是增上，而非被欲增上所支配。其余（精进、心、观）则只是被支配者，而非增上，因对于与自身俱生的另一欲等增上法，以及其余增上法，彼等无增上作用故。于一心生起中，欲等四增上虽皆存在，然依缘而唯得一俱生增上。如是，精进增上等亦应如是了知。如是，当知依所缘等差别而作抉择。

Arūpāvacarakusaladhammā niṭṭhitā.

无色界善法终。

Lokuttarā pana kusalā maggasampayogabhedato catubbidhā. Seyyathidaṃ – sotāpattimaggasampayuttaṃ sakadāgāmimaggasampayuttaṃ anāgāmimaggasampayuttaṃ arahattamaggasampayuttanti. Nanu catūsupi cetesu maggasampayogo samāno aṭṭhannampi maggaṅgānaṃ sabbattha uppattito kathaṃ tattha bhedoti? Anusayappahānasaṅkhātassa maggakiccassa bhedato. Anusaye mārento gacchatīti hi maggo. Maggā hi yathāsakaṃ anusaye pajahanti eva, nimittā vuṭṭhahanti, pavattañca chindanti nāmāti vuccanti. Nimittanti ca pañcakkhandhā, pavattantipi te eva. Taṃ duvidhaṃ upādinnakaṃ, anupādinnakañca.

然而，出世间善法，依道相应之差别，有四种。即：须陀洹道相应、斯陀含道相应、阿那含道相应、阿罗汉道相应。又问：于此四者中，道相应既是相同，八道支亦于一切处生起，然则如何有差别呢？因名为断除随眠的道之作用有差别故。道者，谓杀随眠而行故。此即是说：诸道各自断除随眠，从相中出离，并且截断流转。相即五蕴，流转亦是彼等。彼有二种：有取与无取。

Tatthapi sotāpattimaggo diṭṭhānusayaṃ, vicikicchānusayaṃ, tadekaṭṭhe ca kilese, taṃsahajātāni diṭṭhisampayuttāni, vicikicchāsampayuttañcāti pañcākusalacittāni ca uppajjamānova samugghāteti, samugghātento ca apāyabhavato ceva sugatibhavato ca ṭhapetvā satta bhave tadavasesato vuṭṭhāti[Pg.48]. Tattha yadetaṃ paṭhamamaggānuppattiyaṃ uppajjamānārahaṃ diṭṭhivicikicchāsampayuttapañcacittasamuṭṭhānaṃ rūpaṃ, taṃ rūpakkhandho, tāni pañca cittāni viññāṇakkhandho, taṃsampayuttā vedanādayo itare tayo khandhā. Ime anupādinnapañcakkhandhā anupādinnanimittaṃ, anupādinnappavattaṃ nāma. Tato paṭhamamaggo vuṭṭhāti, taṃ chindati nāma. Yadetaṃ apāyabhave, sugatiyañca ṭhapetvā satta bhave tadavasese ca paṭhamamaggānuppattiyaṃ āyatiṃ uppajjamānārahaṃ kammajakkhandhapañcakaṃ, taṃ upādinnanimittaṃ, upādinnappavattaṃ nāma. Tato paṭhamamaggo vuṭṭhāti, tañca chindati nāma. Tatova paṭhamamaggo anusayaṃ pajahantova nimittā vuṭṭhahati, pavattañca chindati nāmāti veditabbaṃ. Evaṃ itaramaggesupi upādinnānupādinnanimittappavattaṃ vuṭṭhānaṃ chindanaṃ yathānurūpaṃ ñātabbaṃ.

于此，须陀洹道于生起时，即根除见随眠、疑随眠、与彼等同处的诸烦恼，以及与彼等俱生、和见相应的、和疑相应的五种不善心。于根除时，即从一切恶趣有，以及从善趣有中除了（最多）七有之外的其余诸有中出离。此中，那若初道不生起则当生起的、由见相应与疑相应五心所生之色，是色蕴；彼五心是识蕴；与彼相应的受等是其余三蕴。此等无取五蕴，名为无取之相、无取之流转。初道从彼出离，名为截断。又，那若初道不生起则当于恶趣有中，以及于善趣有中除了（最多）七有之外的其余诸有中生起的业生五蕴，名为有取之相、有取之流转。初道从彼出离，亦名为截断。是故当知，初道于舍断随眠时，即是从相中出离，名为截断流转。如是，于其余诸道，亦当如是了知其对于有取与无取之相与流转的出离及截断。

Sakadāgāmimaggo pana oḷārikakāmarāgānusayaṃ, paṭighānusayaṃ, tadekaṭṭhe ca kilese, taṃsahajātāni ca tathā pavattāni cattāri diṭṭhivippayuttāni, dve ca domanassasahagatānīti cha akusalacittāni ca uppajjamānova samugghāteti, samugghātento ca kāmasugatito ṭhapetvā ekabhavaṃ tadavasesato vuṭṭhāti, patanubhūtāva taṃsamaṅgino kāmarāgabyāpādā adhimattā, te ca kadāci viraḷāva uppajjantīti veditabbā.

斯陀含道在生起时即彻底断除粗欲贪随眠、瞋恚随眠，以及与彼等同处之烦恼，还有与彼等俱生、如是生起的四种离见心与二种忧俱心，此六不善心。在彻底断除时，（行者）除了一个有之外，从其余的欲界善趣中出离。应知具足此道者，其欲贪与瞋恚已变得极为微弱，且只是偶尔稀疏地生起。

Anāgāmimaggopi tāneva tanusahagatakāmarāgappaṭighānusayavasena uppannāni cha cittāni uppajjamānova samugghāteti, samugghātento ca kāmabhavato vuṭṭhāti. Arahattamaggo pana rūparāgaarūparāgamānāvijjānusaye, uddhaccaṃ, tadekaṭṭhe sabbe kilese ca taṃsahajātāni cattāri diṭṭhivippayuttāni, uddhaccasahagatañcāti pañcākusalacittāni ca uppajjamānova samugghāteti, samugghātento ca rūpārūpato, sabbabhavatopi [Pg.49] vuṭṭhāti. Sesaṃ paṭhamamagge vuttānusārato veditabbaṃ. Evaṃ anusayappahānasaṅkhātakiccabhedato catunnaṃ maggānaṃ bhedo veditabbo.

不还道亦在生起时即彻底断除那些因与微细欲贪、瞋恚随眠相应而生起的六心，在彻底断除时，从欲有中出离。然而阿罗汉道则在生起时即彻底断除色贪、无色贪、慢、无明随眠，掉举，以及与彼等同处之一切烦恼，还有与彼等俱生的四种离见心，与掉举俱心，此五不善心。在彻底断除时，从色有、无色有，乃至一切有中出离。其余部分应按照初道所说的来理解。如是，从名为断除随眠之作用差别来看，应了知四种道之差别。

Tadevaṃ maggasampayogabhedato catubbidhaṃ, puna jhānaṅgasampayogabhedato paccekaṃ pañcavidhā honti. Kathaṃ? Paṭhamamaggasampayuttaṃ tāva vitakkavicārapītisukhekaggatāsampayuttaṃ paṭhamajjhānikaṃ, vicārapītisukhekaggatāsampayuttaṃ dutiyajjhānikaṃ, pītisukhekaggatāsampayuttaṃ tatiyajjhānikaṃ, sukhekaggatāsampayuttaṃ catutthajjhānikaṃ, upekkhekaggatāsampayuttaṃ pañcamajjhānikañcāti pañcavidhaṃ hoti. Evaṃ dutiyamaggādisampayuttā cāti vīsatividhā honti, ettha ca catukkanayavasena soḷasavidhatāpi yojetabbā. Kiṃ panettha evaṃ jhānaṅgayogabhedassa niyāmakaṃ kāraṇanti? Saṅkhārupekkhāñāṇaṃ. Tasmiṃ hi vuṭṭhānagāminivipassanābhūte somanassasahagate ariyamaggā pañcamajjhānikā na uppajjanti, somanassasahagatā catukkajjhānikāva uppajjanti, upekkhāsahagate ca catukkajjhānikā na uppajjanti, upekkhāsahagatā pañcamajjhānikāva uppajjanti.

如是，依道相应之差别有四种，复依禅支相应之差别，每一种又各有五种。如何？首先，与初道相应者，有与寻、伺、喜、乐、一境性相应的初禅，与伺、喜、乐、一境性相应的第二禅，与喜、乐、一境性相应的第三禅，与乐、一境性相应的第四禅，以及与舍、一境性相应的第五禅，如是则有五种。同样，与第二道等相应者，如是则有二十种。在此，亦可以四法之方式组合成十六种。何者为决定禅支相应差别之因？行舍智。因为，在作为趣向出起之观(vuṭṭhānagāminī vipassanā)的行舍智中，若其为喜俱，则第五禅的圣道不生起，唯生起喜俱的前四种禅那圣道；若其为舍俱，则前四种禅那的圣道不生起，唯生起舍俱的第五禅圣道。

Nanu cettha saṅkhārupekkhāñāṇaṃ somanassupekkhāsahagatattā catukkapañcamajjhānikānaṃ somanassupekkhāsahagatabhāvassa niyāmakahetu, vitakkādiaṅgasamatikkamato pana nesaṃ dutiyādijjhānabhāvassa niyāmakena aññena bhavitabbaṃ. Na hi saṅkhārupekkhāñāṇaṃ vitakkādivikalaṃ uppajjati. Yena taṃ niyāmakaṃ bhaveyya, kiṃ taṃ niyāmakakāraṇanti? Pādakajjhānaṃ, sammasitajjhānaṃ vā. Rūpārūpāvacaresu hi yaṃ yaṃ jhānaṃ samāpajjitvā tatuṭṭhāya ye keci pakiṇṇakasaṅkhāre sammasitvā ye magge uppādeti, te sabbe taṃtaṃjhānasadisāva honti. Yaṃ yaṃ vā pana jhānaṃ, taṃsampayutte ca aniccādito vipassitvā ye [Pg.50] ye magge uppādeti, te ca taṃtaṃjhānasadisāva honti bhūmivaṇṇasadisavaṇṇā godhā viya. Tattha ca sukkhavipassakassa uppannamaggāpi, samāpattilābhinā jhānaṃ pādakaṃ akatvā asammasitvāva uppāditamaggāpi paṭhamajjhānaṃ pādakaṃ katvā taṃ taṃ vā sammasitvā uppāditamaggāpi sabbe ekasadisā paṭhamajjhānikāva honti. Na hi lokuttaramaggo appanaṃ appatto nāma atthi. Dutiyatatiyacatutthajjhānāni pādakāni katvā vā tattha gate dhamme sammasitvā vā uppāditamaggā yathākkamaṃ caturaṅgikā, tivaṅgikā, duvaṅgikā ca honti. Pañcamajjhānaṃ, pana āruppajjhānāni ca pādakaṃ katvā vā tattha gate dhamme sammasitvā vā uppāditamaggā upekkhekaggatāvasena duvaṅgikāva honti. Etesañca pañcannaṃ jhānikānampi pubbabhāge vipassanā somanassasahagatāpi hoti upekkhāsahagatāpi, vuṭṭhānagāminī pana vipassanā catukkajjhānikānaṃ somanassasahagatā hoti. Pañcamajjhānikānaṃ pana upekkhāsahagatāvāti tadeva pādakajjhānaṃ, sammasitajjhānaṃ vā niyāmakakāraṇanti veditabbaṃ. Evaṃ sampayogato vinicchayo.

难道于此，行舍智不是因与喜、舍俱行，而成为四禅道与五禅道之喜、舍俱行状态的决定因吗？然而，要超越寻等禅支，使彼等成为第二禅等状态，其决定因则必须是其他法。因为行舍智不会在缺少寻等的情况下生起，所以它不能作为决定因。那么，什么是决定因呢？是根本禅，或所观禅。在色界、无色界中，无论证入何种禅那，从彼出定后，若省察各种杂行而生起诸道，则彼等诸道皆与各自的禅那相似。或者，无论何种禅那，若对其及相应法作无常等观(vipassanā)而生起诸道，则彼等诸道亦与各自的禅那相似，犹如蜥蜴之色随大地之色。在此，纯观(sukkhavipassaka)行者所生之道，已得禅那者不以禅那为基础、不作省察而生起之道，以及以初禅为基础或省察初禅而生起之道，此等诸道皆同样是初禅相应的。因为出世间道不可能未达安止。若以第二、第三、第四禅那为基础，或省察其中之法而生起诸道，则依次为四支、三支、二支。若以第五禅那或无色禅那为基础，或省察其中之法而生起诸道，则因舍与一境性而同样是二支。对于此五种禅那之道，其前分之观(vipassanā)可以是喜俱，也可以是舍俱；然而，对于前四种禅那之道，其趣向出起之观(vuṭṭhānagāminī vipassanā)是喜俱的；对于第五禅那之道，则是舍俱的。由此应知，根本禅或所观禅才是决定因。如是为依相应之决择。

Dhammuddesādito pana paṭhamajjhānikesu tāva catūsu kāmāvacarapaṭhamakusale vuttadhammesu ṭhapetvā karuṇāmuditā sattatiṃsa dhammā honti. Viratiyo panettha niyatā, pāḷiyañca (dha. sa. 277) rūpena niddiṭṭhā, chandādayo ca cattāro yevāpanakāti veditabbā.

然而，从诸法之开示来说，首先，在四种初禅道心中，有三十七法，此即欲界第一善心中所说之诸法，除去悲与喜。在此，诸离是必然的，且在巴利圣典(法集论 §277)中以其自性指明；而欲等四法应知是不定的。

Saṅgahavāre pana bodhipakkhiyadhammesu pubbe saṅgahitāvasesānaṃ satipaṭṭhānasammappadhānaiddhipādabojjhaṅgānaṃ vasena atirekā cattāro saṅgahā veditabbā. Paṭhamajjhānikamaggasampayuttesu hi dhammesu sati upaṭṭhānaṭṭhena satipaṭṭhānaṃ, sā visayabhedena catubbidhā, itare assatipaṭṭhānāti sabbeva [Pg.51] te dvidhā honti. Tathā vīriyaṃ padahanaṭṭhena sammappadhānaṃ, taṃ kiccabhedena catubbidhaṃ, itare asammappadhānāti. Tathā chando vīriyaṃ cittaṃ amohoti cattāro dhammā ijjhanakaṭṭhena yathākkamaṃ ‘‘chandiddhipādo vīriyacittavīmaṃsiddhipādo’’ti nāmena ‘‘iddhipādā’’ti vuccanti, itare ‘‘aniddhipādā’’ti. Tathā sati amoho vīriyaṃ pīti passaddhi samādhi tatramajjhattatāti ime satta dhammā bujjhanaṭṭhena yathākkamaṃ ‘‘satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyapītipassaddhisamādhiupekkhāsambojjhaṅgo’’ti vuccanti, itare abojjhaṅgāti evaṃ cattāro saṅgahā.

在摄要品中，然而，在菩提分法中，除了先前已摄取者之外，依念处、正勤、神足、觉支，应知有四种额外之摄要。在初禅道相应之法中，念以安住之义为念住，彼依所缘之差别有四种，其余者则非念住，如是彼等皆为二种。同样，精进以努力之义为正勤，彼依作用之差别有四种，其余者则非正勤。同样，欲、精进、心、无痴此四法，依成就之义，依次以“欲神足、精进神足、心神足、观(vīmaṃsā)神足”之名，称为“神足”，其余者则非“神足”。同样，念、无痴、精进、喜、轻安、定、中舍此七法，依觉悟之义，依次称为“念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支”，其余者则非觉支。如是则有四种摄要。

Sesaṃ sabbaṃ lakkhaṇādito paṭṭhāya suññatavārapariyosānaṃ kāmāvacarapaṭhamakusale vuttasadisameva, kevalaṃ pana maggaṅgasaṅgahe ‘‘aṭṭhaṅgiko maggo hotī’’ti (dha. sa. 337) padabhājanīye sarūpeneva niddiṭṭhaṃ, indriyasaṅgahe paññindriyaṭṭhāne paṭhamamaggassa anaññātaññassāmītindriyaṃ gahetvā itaramaggānaṃ aññindriyaṃ gahetvāva aṭṭhindriyanti aṭṭhindriyatā, sabbattha lokuttaratā ca viseso, sesaṃ tādisameva. Paṭhamajjhānikā cattāro maggā.

其余一切从相开始，直至空性品结束，皆与欲界初善心所说者相同。唯在道支摄要中，“有八支道”(法集论 §337)是以其自性来指明的。在根摄要中，于慧根之处，初道取未知当知根，其余诸道取已知根，如是则有八根，具八根性。在一切处，出世间性是其差别，其余则相同。此为初禅四道。

Tathā dutiyajjhānikesupi kevalaṃ dhammuddese vitakkābhāvo, saṅgahavāre caturaṅgajjhānatā, sattaṅgamaggatā ca viseso, sesaṃ paṭhamajjhānikasadisameva. Dutiyajjhānikamaggā.

同样，在第二禅诸道中，唯在法义开示中无寻，在摄要品中为四支禅，七支道是其差别，其余则与初禅相同。此为第二禅诸道。

Tathā tatiyajjhānikesupi kevalaṃ dhammuddese vicārābhāvo, saṅgahavāre tivaṅgikajjhānatā ca viseso, sesaṃ dutiyajjhānikasadisameva. Tatiyajjhānikamaggā.

同样，在第三禅诸道中，唯在法义开示中无伺，在摄要品中为三支禅是其差别，其余则与第二禅相同。此为第三禅诸道。

Tathā catutthajjhānikesupi kevalaṃ dhammuddese pītiyā abhāvo, koṭṭhāsavāre duvaṅgikajjhānatā, chaḷaṅgikabojjhaṅgatā [Pg.52] ca viseso, sesaṃ tatiyajjhānikasadisameva. Catutthajjhānikamaggā.

同样，在第四禅诸道中，唯在法义开示中无喜，在分位品中为二支禅，六支觉支是其差别，其余则与第三禅相同。此为第四禅诸道。

Tathā pañcamajjhānikesupi kevalaṃ sabbattha vedanāparivattanameva viseso, sesaṃ catutthajjhānikasadisameva. Pañcamajjhānikamaggā. Evaṃ dhammuddesādito vinicchayo.

同样，在第五禅诸道中，唯在一切处受之转变是其差别，其余则与第四禅相同。此为第五禅诸道。如是自法义开示开始之决择完毕。

Visayādippabhedato pana sabbepi lokuttarakusalā ārammaṇato nibbānārammaṇāva, tasmā na tato nesaṃ bhedo, paṭipadādibhedato pana pubbe vuttanayena paccekaṃ bhedo veditabbo. Ettha ca yo nāmarūpapariggahato paṭṭhāya kilamanto vipassanaṃ ārabhitvā dukkhena kasirena kilese vikkhambheti, tassa dukkhā paṭipadā hoti. Yo pana vikkhambhitakileso, so vipassanāparivāsaṃ vāsento cirena maggapātubhāvaṃ pāpuṇāti, tassa dandhābhiññā hoti. Iminā nayena itarā tissopi paṭipadābhiññāyo veditabbā. Yathā ca paṭipadādibhedato, evaṃ vimokkhabhedatopi paccekaṃ dvidhā honti – suññatavimokkho appaṇihitavimokkhoti.

若从所缘等之差别来说，一切出世间善法皆以涅槃为所缘，是故不能由此区分彼等；然而，从行道等之差别来说，应按照先前所说之理，分别了解彼等各自之差别。在此，若有人从把握名色开始，努力修习观(vipassanā)，通过痛苦、困难来抑制烦恼，则其行道为苦行道。若已抑制烦恼，安住于观之别住(parivāsa)，很久才能证得道之显现，则其为迟缓通达。用此方法，其余三种行道、通达亦应了解。正如从行道等之差别来区分，从解脱之差别亦可分为二种——空解脱与无愿解脱。

Tattha suññatanti, appaṇihitanti ca lokuttaramaggassa nāmaṃ. So hi āgamanato saguṇato ārammaṇatoti tīhi kāraṇehi nāmaṃ labhati. Kathaṃ? Idha bhikkhu vipassanākammaṭṭhāniko ādito paṭṭhāya ‘‘aniccaṃ dukkhamanattā’’ti tividhaṃ anupassanaṃ āropetvā sammasanto vicarati, sacassa vuṭṭhānagāminivipassanā tebhūmake saṅkhāre anattato vipassati, ayaṃ attasuññatādassanaṭṭhena suññatā nāma hoti. Sace dukkhato vipassati, ayaṃ taṇhāpaṇidhirahitaṭṭhena appaṇihitā nāma hoti, tā ubhopi āgamanīyaṭṭhāne ṭhatvā attano attano maggassa yathākkamaṃ suññatamaggo [Pg.53] appaṇihitamaggoti nāmaṃ denti. Evaṃ āgamanato nāmalābho veditabbo. Nanu suttantesu sace vuṭṭhānagāminivipassanā aniccato passati, tassā vasena maggo animittavimokkho hotīti katvā tayo vimokkhā kathitāti? Saccaṃ, api ca kho pariyāyato kathitā, nippariyāyato pana sayampi sanimittā attano maggassa animittanāmaṃ dātuṃ asakkuṇeyyatāya dve eva vimokkhā hontīti. Tissopi hi vipassanā niccanimittaṃ, sukhanimittañca ugghāṭanena animittavohāraṃ labhanti, tissopi nimittabhūtesu khandhesu caraṇato sanimittāva, tasmā sayaṃ āgamanīyaṭṭhāne ṭhatvā attano maggassa nippariyāyato animittanāmaṃ dātuṃ na sakkonti. Yasmā pana maggo sayaṃ rāgādīhi suñño, rāgādinimittapaṇidhirahito ca, tasmā saguṇeneva suññatanāmaṃ, appaṇihitanāmañca labhati. Evamassa saguṇato nāmalābho veditabbo. Yasmā pana nibbānaṃ rāgādīhi, saṅkhārehi ca suññattā, rāgādinimittapaṇidhirahitattā ca ‘‘suññataṃ, animittaṃ, appaṇihita’’nti ca vuccati, tasmā taṃ ārammaṇaṃ katvā uppannamaggopi ‘‘suññato, animitto, appaṇihito’’ti ca nāmaṃ labhati. Evaṃ ārammaṇato nāmalābho veditabbo.

其中，“空”(suññatā)与“无愿”(appaṇihita)是出世间道之名。此道从趋向、自性、所缘三方面得名。如何？于此，修习观(vipassanā)业处的比丘，从初即安立“无常、苦、无我”三随观而思择。若其出起之观(vuṭṭhānagāminī vipassanā)于三地诸行(saṅkhāra)观无我，此即以见我空之义而名为空。若观苦，此即以离渴爱(taṇhā)之愿(paṇidhi)之义而名为无愿。此二者皆立于来处，依次为各自之道命名为“空道”、“无愿道”。如是，当知是从趋向得名。在诸经中，不是说若出起之观观无常，依此，道即为无相解脱(animitta vimokkha)，由此而说三解脱(vimokkha)吗？诚然，但此是方便说；从非方便说，（观）本身是有相的，不能为自己的道赋予‘无相’之名，故只有二解脱。因为此三观，亦由去除常相、乐相而得‘无相’之称，其本身于有相之蕴(khandha)中行，故仍是有相。因此，它们自身立于来处，不能从非方便为自己的道赋予‘无相’之名。然而，道本身空于贪(rāga)等，且离于贪等之相与愿求，故由自性而得‘空’与‘无愿’之名。如是，当知是从自性得名。又，涅槃(nibbāna)空于贪等、空于诸行，且离于贪等之相与愿求，故被称为“空”、“无相”、“无愿”。以之为所缘而生起的道，亦得“空”、“无相”、“无愿”之名。如是，当知是从所缘得名。

Tesu idha āgamanatova maggo nāmaṃ labhati, na saguṇato, nāpi ārammaṇato, saguṇārammaṇato nāmalābhassa suttantesu pariyāyadesitattā. Teneva hettha maggānaṃ saguṇārammaṇatopi animittavimokkhataṃ aggahetvā suññataappaṇihitavimokkhatāva āgamanato vuttā, tañcāgamanaṃ duvidhaṃ vipassanāgamanaṃ, maggāgamanañca. Tattha vipassanāgamanato maggo ca suññatādināmaṃ labhati, maggāgamanato ca labhateva, idha pana maggassa adhippetattā [Pg.54] vipassanāgamanatova veditabbaṃ. Evaṃ vimokkhabhedato paccekaṃ dvidhā honti. Evaṃ visayādippabhedato vinicchayo.

于此，道仅从趋向得名，非从自性，亦非从所缘，因诸经中已方便说由自性与所缘得名。是故，在此不取诸道从自性与所缘而有的无相解脱，而只说从趋向而有的空解脱与无愿解脱。此趋向有二：观之趋向与道之趋向。其中，道从观之趋向得空等之名，亦从道之趋向得名。然于此，因意指道，故当知是从观之趋向。如是，依解脱之差别，各为二种。如是，依境等之差别而作抉择。

Lokuttarakusaladhammā niṭṭhitā.

出世间善法终。

Niṭṭhitā ca mohavicchedaniyā nāma

名为《破痴》 终。

Abhidhammamātikatthasaṃvaṇṇanāya

《阿毗达摩论母义释》

‘‘Kusalā dhammā’’ti padassa atthavaṇṇanā.

“善法”一词之释义。

Akusalapadattho

不善词义

Lobhamūlavaṇṇanā

贪根释义

Akusalā pana dhammā bhūmito ekavidhā kāmāvacarāva, sampayogato pana mūlavasena tividhā honti lobhamūlā dosamūlā mohamūlāti. Tattha lobhamūlā aṭṭhavidhā somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ, tathā sasaṅkhāraṃ, somanassasahagataṃ diṭṭhigatavippayuttaṃ asaṅkhāraṃ, tathā sasaṅkhāraṃ, upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ, tathā sasaṅkhāraṃ, upekkhāsahagataṃ diṭṭhigatavippayuttaṃ asaṅkhāraṃ, tathā sasaṅkhāranti.

然而，不善法就地而言，仅有一种，即欲界法；但就相应而言，以根分为三种，即贪根、瞋根、痴根。其中，贪根有八种：喜俱(somanassasahagataṃ)、邪见相应(diṭṭhigatasampayuttaṃ)、无行(asaṅkhāraṃ)，以及有行(sasaṅkhāraṃ)；喜俱、邪见不相应(diṭṭhigatavippayuttaṃ)、无行，以及有行；舍俱(upekkhāsahagataṃ)、邪见相应、无行，以及有行；舍俱、邪见不相应、无行，以及有行。

Tattha iṭṭhārammaṇe lobhabahulatādīhi kāraṇehi somanassasahagatatā, asaddhammasavanaakalyāṇamittatādīhi diṭṭhisampayuttatā ca veditabbā. Yadā hi ‘‘natthi kāmesu ādīnavo’’tiādinā nayena micchādiṭṭhiṃ purakkhatvā haṭṭhatuṭṭho kāme vā paribhuñjati, diṭṭhamaṅgalādīni vā sārato pacceti sabhāvatikkheneva anussāhitena cittena, tadā paṭhamaṃ akusalacittaṃ uppajjati. Yadā mandena samussāhitena, tadā dutiyaṃ. Yadā micchādiṭṭhiṃ apurakkhatvā kevalaṃ haṭṭhatuṭṭho methunaṃ vā sevati, parasampattiṃ [Pg.55] vā abhijjhāyati, parabhaṇḍaṃ vā harati sabhāvatikkhenānussāhitena, tadā tatiyaṃ. Yadā samussāhitena, tadā catutthaṃ. Yadā pana kāmānaṃ vā asampattiṃ āgamma, aññesaṃ vā somanassahetūnaṃ abhāvena catūsupi vikappesu somanassarahitatā hoti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti ayaṃ sampayogato vinicchayo.

在此，于可爱所缘(iṭṭhārammaṇa)，因贪多等原因而有喜俱；因听闻非正法(asaddhammasavana)、恶友(akalyāṇamitta)等原因而有邪见相应，当如是知。当以“于欲中无过患(ādīnava)”等邪见(micchādiṭṭhi)为先导，欢喜(haṭṭhatuṭṭho)受用欲乐，或认为见吉祥(diṭṭhamaṅgala)等为真实，以自然(sabhāvatikkhena)无行(anussāhitena)之心，则生起第一不善心(akusalacitta)。当以微弱的有行(samussāhitena)之心，则生起第二不善心。当不以邪见为先导，仅因欢喜而行淫(methuna)，或贪求他人财富(parasampattiṃ)，或盗取他人财物(parabhaṇḍaṃ)，以自然无行之心，则生起第三不善心。当以有行之心，则生起第四不善心。然而，若因欲(kāma)不得(asampattiṃ)，或因无其他喜乐之因(somanassahetūnaṃ abhāvena)，于此四种情况(vikappesu)中皆无喜乐(somanassarahitatā)，则其余四种舍俱心生起。此是相应之抉择(vinicchayo)。

Dhammuddesato pana paṭhamākusale tāva niyatā pāḷiyaṃ sarūpenāgatā soḷasa, yevāpanakavasena cattāroti vīsati dhammā honti. Kathaṃ? Phasso vedanā saññā cetanā cittaṃ vitakko vicāro pīti vīriyaṃ ekaggatā jīvitaṃ ahirikaṃ anottappaṃ lobho moho micchādiṭṭhīti ime sarūpenāgatā soḷasa dhammā, chando adhimokkho manasikāro uddhaccanti ime yevāpanakā cattāroti. Padabhājanīye pana pubbe vuttanayeneva ‘‘phassapañcakaṃ jhānaṅgapañcakaṃ vīriyasamādhimanosomanassajīvitavasena indriyāni pañca, micchādiṭṭhisaṅkappavāyāmasamādhivasena maggaṅgāni cattāri, vīriyasamādhiahirikānottappavasena balāni cattāri, lobho mohoti dve mūlāni, abhijjhā micchādiṭṭhīti dve kammapathāni, ahirikaṃ anottappanti lokanāsadukaṃ, samatho paggāho avikkhepo cāti evaṃ sarūpenāgatānaṃ dvattiṃsadhammānaṃ soḷasasu eva samavarodho, savibhattikāvibhattikabhedo ca kāmāvacarapaṭhamakusale vuttānusārato ñātabbo. Ayaṃ dhammuddesato vinicchayo.

然而，就法之列举(dhammuddesa)而言，在第一不善心(paṭhamākusala)中，有依圣典(pāḷi)自性而来的确定十六法，以及随增(yevāpanaka)的四法，共二十法。如何？触(phassa)、受(vedanā)、想(saññā)、思(cetanā)、心(citta)、寻(vitakka)、伺(vicāra)、喜(pīti)、精进(vīriya)、一境性(ekaggatā)、命根(jīvita)、无惭(ahirika)、无愧(anottappa)、贪(lobha)、痴(moha)、邪见(micchādiṭṭhi)，此为依自性而来的十六法；欲(chanda)、胜解(adhimokkha)、作意(manasikāra)、掉举(uddhacca)，此为随增的四法。然而，在《句义分别》(Padabhājanīya)中，如前所说之理：“触五法(phassapañcaka)、禅支五法(jhānaṅgapañcaka)；依精进、定(samādhi)、意(mano)、喜、命根为五根(indriya)；依邪见、思惟(saṅkappa)、精进(vāyāma)、定为四道支(maggaṅga)；依精进、定、无惭、无愧为四力(bala)；贪、痴为二根(mūla)；贪求(abhijjhā)、邪见为二业道(kammapatha)；无惭、无愧为坏世二法(lokanāsaduka)；止(samatha)、策励(paggāha)、不散乱(avikkhepo)”，如是依自性而来的三十二法，即摄入此十六法中。其有分别(savibhattika)与无分别(avibhattika)之别，当依欲界第一善心(kāmāvacarapaṭhamakusale)中所说而了知。此是依法之列举的抉择。

Lakkhaṇādivibhāgato pana na hirīyatīti ahiriko, ahirikassa bhāvo ahirikkaṃ, na ottappaṃ anottappaṃ. Tesu ahirikkaṃ kāyaduccaritādīhi ajigucchanalakkhaṇaṃ, alajjālakkhaṇaṃ vā, anottappaṃ teheva asārajjanalakkhaṇaṃ, anuttāsalakkhaṇaṃ [Pg.56] vā, sesaṃ hiriottappānaṃ vuttappaṭipakkhavasena veditabbaṃ.

然而，从相(lakkhaṇa)等分别(vibhāga)而言，因不感到羞耻(na hirīyati)，故为无惭(ahirika)；无惭的状态(bhāvo)即是无惭法(ahirikkaṃ)。不愧，是为无愧(anottappa)。其中，无惭法以不厌恶身恶行(kāyaduccarita)等为相，或以无耻(alajjā)为相；无愧法以不畏惧彼等恶行(asārajjana)为相，或以无畏(anuttāsa)为相。其余部分，当依所说惭(hiri)与愧(ottappa)之对反而了知。

Lubbhati tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho. So ārammaṇagahaṇalakkhaṇo makkaṭālepo viya, abhisaṅgaraso tattakapāle khittamaṃsapesi viya, apariccāgapaccupaṭṭhāno telañjanarāgo viya, saññojanīyadhammesu assādadassanapadaṭṭhāno. Taṇhānadibhāvena vaḍḍhamāno sīghasotā nadī viya mahāsamuddaṃ apāyameva gahetvā gacchatīti daṭṭhabbo.

因彼而贪著(lubbhati)，或自贪著，或仅是贪著(lubbhanamatta)而已，故名贪(lobha)。其相(lakkhaṇa)是抓取所缘(ārammaṇagahaṇa)，犹如捕猴胶(makkaṭālepa)；其作用(rasa)是执著(abhisaṅga)，犹如投于热锅之肉片；其现起(paccupaṭṭhāna)是不能舍弃(apariccāga)，犹如油垢之染著；其近因(padaṭṭhāna)是在结缚法(saññojanīyadhamma)中见乐味(assādadassana)。应知其增长时，犹如渴爱之河(taṇhānadī)，是湍急之流(sīghasotā nadī)，只会将人带往恶趣(apāya)大海。

Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho. So cittassa andhakāralakkhaṇo, aññāṇalakkhaṇo vā, asampaṭivedharaso, ārammaṇasabhāvacchādanaraso vā, asammāpaṭipattipaccupaṭṭhāno, andhakārapaccupaṭṭhāno vā, ayonisomanasikārapadaṭṭhāno, sabbākusalānaṃ mūlanti daṭṭhabbo.

因彼而迷惑，或自迷惑，或仅是迷惑而已，故名痴(moha)。其相是心之黑暗，或无知之相；其作用是不能彻知，或遮蔽所缘自性；其现起是不正行，或黑暗之现起；其近因是不如理作意。应知其为一切不善之根。

Micchā passanti tāya, sayaṃ vā micchā passati, micchādassanamattameva vā esāti micchādiṭṭhi. Sā ayoniso abhinivesalakkhaṇā, parāmāsarasā, micchābhinivesapaccupaṭṭhānā, ariyānaṃ adassanakāmatādipadaṭṭhānā, paramaṃ vajjanti daṭṭhabbā.

因彼而邪见，或自邪见，或仅是邪见而已，故名邪见(micchādiṭṭhi)。其相是不如理地执著；其作用是执取；其现起是邪执；其近因是不欲见圣者等。应知其为至极之过失。

Uddhatabhāvo uddhaccaṃ. Taṃ avūpasamalakkhaṇaṃ, anavaṭṭhānarasaṃ, bhantatāpaccupaṭṭhānaṃ, ayonisomanasikārapadaṭṭhānaṃ, cittavikkhepoti daṭṭhabbo. Seso panettha suññatavārapariyosāno sabbopi vinicchayo kusalādhikāre vuttānusārato veditabbo. Kevalaṃ saṅgahavāre pāḷiyaṃ āgatavasena pañcindriyatā, caturaṅgamaggatā, catubbidhabalatā, dvehetutā, sabbattha akusalabhāvo ca viseso, sesaṃ tādisameva. Paṭhamākusalaṃ niṭṭhitaṃ.

掉举是躁动不安的状态。其相是不寂静，作用是不稳定，现起是混乱，近因是不如理作意，应知其为心散乱。至于其余部分，在此空性品结尾的所有抉择，都应依善法篇中所说而知。唯独在摄要品中，依圣典所说，五根性、四道支性、四种力性、二因性，以及其普遍的不善性是特殊之处，其余皆同。第一不善法终。

Yathā [Pg.57] ca paṭhame, evaṃ dutiyepi sasaṅkhāratā, yevāpanakesu thinamiddhānaṃ sambhavo, niyatatā ca viseso. Tattha thinanatā thinaṃ, middhanatā middhaṃ, anussāhanasaṃsīdanatā, sattivighāto cāti attho. Tattha thinaṃ anussāhalakkhaṇaṃ, vīriyavinodanarasaṃ, saṃsīdanapaccupaṭṭhānaṃ. Middhaṃ akammaññatālakkhaṇaṃ, onahanarasaṃ, līnatāpaccupaṭṭhānaṃ, pacalāyikāniddāpaccupaṭṭhānaṃ vā, ubhayampi aratitandivijambhikādīsu ayonisomanasikārapadaṭṭhānaṃ. Dutiyaṃ.

正如第一（不善心），第二（不善心）亦然，其差别在于有行性，以及在诸不定法中，昏沉与睡眠的生起是确定的。于此，昏沉是迟钝，睡眠是昏昧，意即缺乏精进、萎靡不振及障碍力量。于此，昏沉以缺乏精进为相，以消除精进为作用，以萎靡不振为现起。睡眠以不堪任为相，以覆盖为作用，以萎靡不振为现起，或以昏昏欲睡为现起；两者皆以于不乐、疲倦、呵欠等时的不如理作意为近因。第二（不善心）终。

Tatiye sabbopi vinicchayo paṭhamākusale vuttanayova. Kevalaṃ diṭṭhiyā abhāvo, yevāpanakesu mānassa sambhavo, aniyatatā ca, saṅgahavāre tivaṅgikamaggatā ca viseso, sesaṃ tādisameva. Tattha maññatīti māno. So uṇṇatilakkhaṇo, sampaggaharaso, ketukamyatāpaccupaṭṭhāno, diṭṭhivippayuttalobhapadaṭṭhāno, ummādo viya daṭṭhabbo. Tatiyaṃ.

第三（不善心）的一切决择皆与第一不善心所说之法相同。唯独无邪见，在诸不定法中慢的生起及其不定性，在摄要品中为三支道性是其差别，其余皆同。于此，“思量”即是慢。其相是高举，作用是执取，现起是欲求标帜，近因是离邪见的贪，应视之为如痴狂。第三（不善心）终。

Yathā ca tatiye, evaṃ catutthepi. Thinamiddhañcettha sasaṅkhāratā ca adhikā, sesaṃ tādisameva. Catutthaṃ.

如第三（不善心），第四（不善心）亦然。于此，额外还有昏沉、睡眠与有行性，其余皆同。第四（不善心）终。

Pañcamachaṭṭhasattamaṭṭhamesu somanassaṭṭhāne upekkhāsambhavo, pītiyā ca abhāvo, tato eva saṅgahavāre caturaṅgajjhānatā ca viseso, sesaṃ sabbaṃ paṭhamadutiyatatiyacatutthacittasadisameva.

在第五、第六、第七、第八（不善心）中，于喜受之处生起舍受，且无喜，因此在摄要品中，四支禅性是其特殊之处，其余一切皆与第一、第二、第三、第四（不善）心相同。

Lobhamūlā niṭṭhitā.

贪根终。

Dosamūlavaṇṇanā

瞋根释义

Dosamūlā pana dvidhā domanassasahagataṃ paṭighasampayuttaṃ asaṅkhāraṃ, tathā sasaṅkhāraṃ. Evaṃ sampayogato. Dhammuddesādito pana paṭhame tāva paṭhamākusale vuttesu pītilobhadiṭṭhiyo vajjetvā dosaṃ, yevāpanakesu aniyatāni [Pg.58] issāmacchariyakukkuccāni, somanassaṭṭhāne domanassañca pakkhipitvā ekavīsati dhammā honti. Yevāpanakā cettha satta. Tattha dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti doso. So caṇḍikkalakkhaṇo pahaṭāsīviso viya, visappanaraso visanipāto viya, attano nissayadahanaraso vā dāvaggi viya, dussanapaccupaṭṭhāno laddhokāso viya sapatto, āghātavatthupadaṭṭhāno, visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo. Issāyanā issā. Sā parasampattīnaṃ usūyanalakkhaṇā, tattheva anabhiratirasā, tato vimukhabhāvapaccupaṭṭhānā, parasampattipadaṭṭhānā, saññojananti daṭṭhabbā. Maccherabhāvo macchariyaṃ. Taṃ laddhānaṃ vā labhitabbānaṃ vā attano sampattīnaṃ nigūhanalakkhaṇaṃ, tāsaññeva parehi sādhāraṇabhāvaakkhamanarasaṃ, saṅkocanapaccupaṭṭhānaṃ, kaṭukañcukatāpaccupaṭṭhānaṃ vā, attasampattipadaṭṭhānaṃ, cetaso virūpabhāvoti daṭṭhabbaṃ. Kucchitaṃ kataṃ kukataṃ, tassa bhāvo kukkuccaṃ. Taṃ pacchānutāpalakkhaṇaṃ, katākatānusocanarasaṃ, vippaṭisārapaccupaṭṭhānaṃ, katākatapadaṭṭhānaṃ, dāsabyamiva daṭṭhabbaṃ. Saṅgahavāre dukkhena saddhiṃ caturaṅgajjhānatā, domanassena pañcindriyatā, tivaṅgikamaggatā, dosamohavasena dvihetukatā ca veditabbā. Seso pana sabbo vinicchayo paṭhamākusale vuttasadiso eva. Yathā ca paṭhame, evaṃ dutiyepi, sasaṅkhāratā pana thinamiddhehi saddhiṃ navayevāpanakatā ca viseso, sesaṃ tādisameva.

瞋根则有二种：其一，与忧俱生、与瞋相应、无行；其二，与忧俱生、与瞋相应、有行。如是依相应门（而说）。然而依诸法列举等，在第一（瞋根心）中，于第一不善心所说诸法中，除去喜、贪、邪见，加入瞋，以及嫉、悭、恶作诸不定法，并以忧受取代喜受，共成二十一种法。此处不定法有七种。于此，人因此而败坏，或其自身败坏，或仅是败坏，故为瞋。其相是凶暴，如被激怒之毒蛇；作用是蔓延，如毒液之散布；或其作用是焚烧自身所依，如森林大火；现起是恼害，如敌人得机；近因是可怒之事；应视之为如混毒之腐尿。嫉妒名为嫉。其相是嫉妒他人所有，作用是于彼不乐，现起是排斥，近因是他人所有，应知其为一种结缚。悭吝名为悭。其相是隐藏已得或应得之自身所有，作用是不愿与他人分享彼等，现起是收缩，或现起是吝啬，近因是自身所有，应知其是心之丑陋状态。恶作是指已作之恶，其状态是恶作。其相是后悔，作用是追悔已作或未作，现起是懊悔，近因是已作或未作之事，应视之为如奴役。在摄要品中，应知其与苦俱，为四支禅；与忧俱，为五根；为三支道；依瞋与痴为二因性。其余一切决择皆与第一不善心所说者相同。正如第一（瞋根心），第二（瞋根心）亦然，唯独有行，以及与昏沉和睡眠俱有，并有九种不定法是其特殊之处，其余皆同。

Dosamūlā niṭṭhitā.

瞋根终。

Mohamūlavaṇṇanā

痴根释义

Mohamūlāpi dvidhā upekkhāsahagataṃ vicikicchāsampayuttaṃ, tathā uddhaccasampayuttanti. Tattha paṭhame dhammuddesato tāva phassapañcakaṃ vitakko vicāro vīriyaṃ ekaggatā jīvitaṃ ahirikaṃ anottappaṃ moho vicikicchāti sarūpenāgatā cuddasa[Pg.59], uddhaccaṃ manasikāroti yevāpanakā dve cāti soḷasa dhammā honti, ekaggatā cettha cittaṭṭhitimattā, indriyamaggabalabhāvaṃ na sampāpuṇāti. Tato eva saṅgahavāre samādhiṃ vajjetvā upekkhāya saddhiṃ cattāri indriyāni, dve maggaṅgāni, tīṇi balāni honti. Moho panettha ekova hetu. Seso panettha sabbo vinicchayo vuttanayo eva.

痴根亦有二种：与舍俱、与疑相应，以及与掉举相应。于此，先从法目而言，第一种有触五法、寻、伺、精进、一境性、命根、无惭、无愧、痴、疑，这十四种法是自性所摄；掉举和作意这两种是不定法，总共有十六法。此中一境性仅仅是心的安住状态，未达根、道、力之位。由此，在摄要品中，除了定以外，与舍俱有四根、二道支、三力。此处痴是唯一的因。其余一切决择皆如前说。

Tattha vigatā cikicchā etissāti vicikicchā. Sā saṃsayalakkhaṇā, kampanarasā, anicchayapaccupaṭṭhānā, anekaṃsabhāvapaccupaṭṭhānā vā, ayonisomanasikārapadaṭṭhānā, paṭipattiantarāyakarāti daṭṭhabbā. Yathā ca vicikicchāsampayutte, evaṃ uddhaccasampayuttepi. Kevalaṃ vicikicchāya abhāvo, adhimokkhassa ca bhāvo, tato eva balavatarasamādhitā, teneva saṅgahavāre samādhinā saddhiṃ pañcindriyatā, tivaṅgikamaggatā, catubbalatā ca hoti. Uddhaccañcettha sarūpeneva niddiṭṭhaṃ, adhimokkhamanasikārā dve yevāpanakavasenāti ayaṃ viseso, sesaṃ tādisameva. Imāni pana dve cittāni nānāvisaye, ekavisaye ca asaṇṭhahanato pavaṭṭanakāni. Uddhaccasahagataṃ hi laddhādhimokkhatāya laddhapatiṭṭhaṃ ekārammaṇeyeva patiṭṭhāya patiṭṭhāya pavaṭṭati caturassamaṇi viya, itaraṃ nānārammaṇesu vaṭṭamaṇi viyāti daṭṭhabbaṃ. Uddhaccasahagatañca ṭhapetvā sesā ekādasa paṭisandhiṃ janentīti veditabbaṃ.

于此，“疑”(vicikicchā)即“无有对治”(vigatā cikicchā)。其相为犹豫，味为动摇，现起为不能确定，或现起为不决，近因为不如理作意，当知其为行道之障碍。如与疑相应之心，与掉举相应之心亦然。只是无有疑而有胜解，是故定力更强。因此，在摄门中，与定一起，具足五根、三道支及四力。于此，掉举仅以其自性被指出，而胜解与作意二者则以可加法的方式被指出，此为差别，其余相同。又，此二心因于不同所缘或同一所缘上不能安住而转起。与掉举俱行之心，因已得胜解、已得安住，犹如方形之宝珠，于单一所缘上安住复安住而转起；另一者则犹如圆形之宝珠，于众多所缘上旋转，当如是知。当知，除掉举俱行心外，其余十一心能生结生。

Visayādippabhedato panete dvādasapi vatthārammaṇavasena tāva chabbidhā honti. Tesu lobhamohamūlā pana dasa pañcadvāre hadayavatthuṃ nissāyeva, manodvāre nissāya vā anissāya vā javanakiccaṃ sādhayamānā chabbidhā. Tathā dosamūlā nissāyeva pana pavattanti. Lobhamūlā pana [Pg.60] adinnādānakāmamicchācāramusāvādapesuññasamphappalāpābhijjhāsaṅkhātānaṃ channaṃ kammapathānaṃ vasena chabbidhā. Diṭṭhisampayuttā panettha micchādiṭṭhivasenāpīti sattavidhā honti. Dosamūlā pana pāṇābhipātādinnādānamusāvādapesuññapharusasamphappalāpabyāpādavasena sattavidhā honti. Dasannampi panesaṃ dvārakammavasena ceva vīmaṃsāvajjitādhipatittayavasena ca kusale vuttanayena vibhāgo veditabbo. Ekantahīnattā hīnattikabhedo natthi. Ārammaṇādhipati panettha lobhamūlesu eva, na itaresu, mohamūlesu pana sahajātādhipatipi natthi, tathā kammapathabhedopi. Na hi pavaṭṭamānaṃ kañci adhipatiṃ karoti. Doso vā savisayaṃ, vicikicchācittañca paṭipattimantarāyakarattena duccaritahetubhūtampi pāṇātipātādīnaṃ dosalobhamūlacitteheva sanniṭṭhāpaniyato kammapathabhedaṃ na gacchati, pubbabhāge eva pana hetu hoti. Tenevassa apāyahetutā paṭhamamaggavajjhatāti daṭṭhabbaṃ. Atītādibhedato pana dvādasannaṃ paccekamanantatā, seso ca vinicchayo kusalādhikāre vuttanayeneva veditabboti.

又，依所缘等之差别，此十二心首先依所依处与所缘而有六种。其中，贪根与痴根十心，于五门中必依心所依处(hadayavatthu)；于意门中，或依或不依心所依处，成就速行(javana)之作用，故有六种。嗔根心则必依之而转起。又，贪根心依不与取、欲邪行、妄语、两舌、绮语、贪求此六种业道(kammapatha)而有六种。于此，与见相应者亦依邪见而有七种。嗔根心则依杀生、不与取、妄语、两舌、恶口、绮语、嗔恚此七种业道而有七种。对此十心，当知其分别亦如善法中所说，依门与业，及除去伺增上的三增上。因其纯属低劣，故无劣中上三品之别。于此，所缘增上仅在于贪根心，非于其余；于痴根心中，亦无俱生增上，业道之分别亦然。因为它不会使任何转起之法成为增上。又，疑心(vicikicchācitta)虽因障碍行道而为恶行之因，然杀生等事乃由嗔根与贪根心所完成，故疑心不至业道之别，仅为前行阶段之因。是故当知，其为堕恶趣之因，且为初道所断。又，依过去等之差别，十二心一一皆为无量；其余决择，当知如善法篇中所说之理。

Akusalā dhammā niṭṭhitā.

不善法终。

Abyākatapadattho

无记句义

Ahetukakusalavipākavaṇṇanā

无因善异熟释义

Abyākatā pana dhammā jātito catubbidhā vipākakiriyarūpanibbānavasena. Tattha vipākābyākatā dhammā jātito ca dvidhā honti kusalākusalavipākavasena. Tattha kusalavipākā bhūmito catubbidhā kāmarūpārūpāvacaralokuttaravipākavasena. Tattha kāmāvacaravipākā ahetukā sahetukāti duvidhā. Tattha alobhādisahajātahetuvirahitā ahetukā. Te sampayogavatthārammaṇādibhedato [Pg.61] aṭṭhavidhā. Seyyathidaṃ – upekkhāsahagataṃ cakkhuviññāṇaṃ, tathā sotaghānajivhāviññāṇaṃ, sukhasahagataṃ kāyaviññāṇaṃ, upekkhāsahagatā manodhātu, somanassasahagatā manoviññāṇadhātu, tathā upekkhāsahagatā cāti. Cakkhuviññāṇādīni hi cattāri cakkhupasādādīsu catūsu upādāyarūpesu upādāyarūpānaṃ ghaṭṭanānighaṃsassa picupiṇḍe picupiṇḍassevātidubbalatāya upekkhāvedanāsampayuttāneva honti. Kāyaviññāṇaṃ pana kāyindriye phoṭṭhabbabhūtattayaghaṭṭanānighaṃsassa adhikaraṇimatthake ṭhapitapicupiṇḍe kūṭapahārasseva balavatāya pasādanissayesupi bhūtesu paṭighātasambhavato sukhasahagataṃ hoti, manodhātu attano gahaṇadubbalatāya atiiṭṭhepi upekkhāsahagatāva, manoviññāṇadhātu pana atiiṭṭhe somanassasahagatā, iṭṭhamajjhatte upekkhāsahagatāti ayaṃ sampayogato vinicchayo.

又，无记法依其自性有四种，即：异熟、唯作、色与涅槃。其中，异熟无记法依其自性亦有两种，即：善异熟与不善异熟。其中，善异熟依地而有四种，即：欲界、色界、无色界与出世间异熟。其中，欲界异熟有无因与有因二种。其中，无因者，即离无贪等俱生之因者。彼等依相应、所依处、所缘等之差别而有八种。即：舍俱眼识，如是耳、鼻、舌识；乐俱身识；舍俱意界；喜俱意识界，及舍俱意识界。盖眼识等四识，于眼净(cakkhupasāda)等四种所造色(upādāyarūpa)中，因所造色之撞击摩擦，犹如棉絮与棉絮相击，极为微弱，故仅与舍受相应。身识则于身根，因触所（即地、火、风三）之撞击摩擦，犹如置于铁砧上之棉絮受槌击，极为强烈，且因所依之净色亦为大种所成，有触对之可能，故与乐受俱行。意界因其领纳力弱，于极可喜境亦仅与舍受俱行；意识界则于极可喜境与喜受俱行，于中等可喜境与舍受俱行。此为依相应之决择。

Dhammuddesādito pana cakkhuviññāṇe tāva phassapañcakaṃ, ekaggatā, jīvitanti sarūpenāgatā satta, yevāpanakavasena manasikāro eko cāti aṭṭha dhammā honti. Saṅgahato panettha khandhāyatanadhātuāhārindriyavasena pañcevasaṅgahā. Tattha cakkhuviññāṇadhātudhammadhātuvasena dhātusaṅgaho, mano upekkhājīvitindriyavasena indriyasaṅgaho ca veditabbo. Sesaṃ vuttanayameva. Ettha ca vijjamānāpi vedanā jhānaṅgataṃ na gacchati, indriyaṃ pana hoti. Ekaggatā indriyamaggaṅgabalabhāvampi na gacchati atidubbalattā. Vitakkapacchimakaṃ hi jhānaṃ, hetupacchimako maggo, balañca. Yathā cettha, evaṃ sotaghānajivhākāyaviññāṇesupi. Kevalaṃ pana saṅgahavāre sotaviññāṇadhātuādivasena dhātusaṅgaho, kāyaviññāṇe vedanāparivattanañca viseso. Yathā [Pg.62] cettha, evaṃ manodhātuyāpi. Kevalaṃ pana vitakkavicārā dve yevāpanakā ca adhimokkhoti tayo dhammā adhikā. Saṅgahavāre manodhātudhammadhātuvasena dhātusaṅgaho, vitakkavicārupekkhekaggatāhi catūhi jhānaṅgasaṅgaho ca viseso. Pāḷiyaṃ panettha kiñcāpi jhānaṅgasaṅgaho na uddhaṭo, tathāpi savitakkesu niyamena jhānaṅgatāsambhavato gahetabbova. Yathā cettha, evaṃ manoviññāṇadhātudvayepi. Somanassasahagatatāya panettha pīti adhikā, saṅgahavāre ca pañcaṅgajjhānatā, vedanāparivattanaṃ, ubhayatthāpi manoviññāṇadhātudhammadhātuvasena dhātusaṅgaho ca viseso, sesaṃ tādisameva.

又，从法之总说(Dhammuddesa)而言，于眼识(cakkhuviññāṇa)中，先有触五法(phassapañcaka)、一境性(ekaggatā)、命根(jīvitindriya)此七法以自性(sarūpa)而来，复有作意(manasikāra)一法以可加法而来，共为八法。于此，从摄(saṅgaha)而言，有蕴、处、界、食、根五种摄法。其中，当知以眼识界(cakkhuviññāṇadhātu)与法界(dhammadhātu)为界摄，以意根(manindriya)、舍根(upekkhindriya)、命根为根摄。其余如前所说。于此，虽有受(vedanā)，然不至为禅支(jhānaṅga)，但可为根(indriya)。一境性亦因极微弱，不至为根、道支(maggaṅga)、力(bala)。盖禅支以寻(vitakka)为最下，道支以因(hetu)为最下，力亦然。于此如是，于耳识(sotaviññāṇa)、鼻识(ghānaviññāṇa)、舌识(jivhāviññāṇa)、身识(kāyaviññāṇa)中亦然。仅于摄门中，以耳识界(sotaviññāṇadhātu)等为界摄，及于身识中受有转变，此为差别。于意界(manodhātu)中亦然。仅增寻(vitakka)、伺(vicāra)二可加法及胜解(adhimokkha)，此三法为多。于摄门中，以意界与法界为界摄，及以寻、伺、舍(upekkhā)、一境性四法为禅支所摄，此为差别。于此，于圣典中虽未明示禅支之摄，然于有寻(savitakka)之法中，禅支之性必然存在，故应取之。于此如是，于二意识界(manoviññāṇadhātu)中亦然。于喜(somanassa)俱行时，喜(pīti)为增多之法；于摄门中，具五禅支(pañcaṅgajjhāna)、受有转变，及于二者中皆以意识界与法界为界摄，此为差别。其余皆同。

Visayādippabhedato pana cakkhuviññāṇādīni pañca yathākkamaṃ cakkhādiekekameva vatthuṃ nissāya paccuppanne, iṭṭhe ca rūpādiekekārammaṇe eva kiriyamanodhātuanantaraṃ ālokākāsavāyujalapathavīsahakārīni pasādakādīni dassanasavanaghāyanasāyanaphusanakiccāni sādhayamānāni cakkhudvārādīsu ekekasmiṃ eva vipaccanti. Evametesaṃ vatthudvārārammaṇakiccāni visuṃ niyatāni. Ṭhānaṃ pana tesaṃ pañcannampi ekameva, tena nesaṃ na bhedo. Manodhātu pana hadayavatthuṃ nissāyeva paccuppannesu rūpādīsu pañcasupi ārammaṇesu pañcaviññāṇānantaraṃ sampaṭicchanakiccaṃ sādhayamānā pañcasupi dvāresu pavattati, somanassasahagatā manoviññāṇadhātu pana hadayavatthuṃ nissāyeva atiiṭṭhe paccuppanne pañcārammaṇe vipākamanodhātuanantaraṃ santīraṇakiccaṃ, chasupi dvāresu chasu balavakāmāvacarārammaṇesu atītādīsu javanānantaraṃ tadārammaṇakiccañca sādhayamānā vipaccati. Evametissā dvārārammaṇakiccaṭṭhānāni anibaddhāni, tato tehi bhedo hoti, vatthu pana tattheva nibaddhaṃ, tato na bhedo, evamupekkhāsahagatāyapi. Kevalaṃ [Pg.63] panesā dvāravinimuttāpi hutvā sugatiyaṃ jaccandhabadhirajaccummattakādīnaṃ paṭisandhikāle purimacuticittānantaraṃ kammabalenopaṭṭhitaṃ kammakammanimittagatinimittesu aññataraṃ atītādibhedaṃ chabbidhampi kāmāvacarārammaṇamārabbha paṭisandhikiccaṃ, tadanantarato paṭṭhāya yāvatāyukaṃ bhavaṅgakiccaṃ, ante cutikiccañca, vuttanayena santīraṇatadārammaṇakiccāni ca sādhayamānā imesu pañcasu ṭhānesu vipaccatīti ayaṃ viseso, sesaṃ tādisameva.

然而，从所缘(visaya)等差别而言，眼识(cakkhuviññāṇa)等五识，各依眼(cakkhu)等单一净色(pasāda)为依止，于现前(paccuppanna)的、可喜的色(rūpa)等单一所缘(ārammaṇa)，于唯作意界(kiriyamanodhātu)之后，在光明(āloka)、虚空(ākāsa)、风(vāyu)、水(jala)、地(paṭhavī)为助缘下，与净色等共同完成见(dassana)、闻(savana)、嗅(ghāyana)、尝(sāyana)、触(phusana)之作用(kicca)时，仅于眼门(cakkhudvāra)等各别门中生起。如此，此等识的所依(vatthu)、门(dvāra)、所缘、作用皆各别且决定(niyata)。然而，此五识的处所(ṭhāna)唯一，因此它们之间无有差别。至于意界(manodhātu)，则仅依心所依处(hadayavatthu)为依止，于现前的色等五种所缘境，于五识(pañcaviññāṇa)之后，完成领受作用(sampaṭicchanakicca)，于五门中转起(pavattati)；而喜俱意识界(somanassasahagatā manoviññāṇadhātu)，亦仅依心所依处为依止，对极可喜的现前五所缘，于异熟意界(vipākamanodhātu)之后，完成推度作用(santīraṇakicca)；并且在六门中，对六种强烈的欲界所缘(kāmāvacarārammaṇa)，如过去(atīta)等，于速行(javana)之后，完成彼所缘作用(tadārammaṇakicca)而生起。如此，此意识界的门、所缘、作用、处所皆不固定(anibaddha)，因此与前述诸识有差别；但其所依处是固定的(nibaddha)，因此无有差别。与舍俱(upekkhāsahagatā)者亦然。唯此（舍俱意识界）有时亦离门(dvāravinimutta)而起，于善趣(sugati)为生盲(jaccandha)、生聋(jaccabadhira)、生来狂乱(jaccummatta)者等结生(paṭisandhi)时，于前死心(cuticitta)之后，缘取依业力(kammabala)所呈现的业(kamma)、业相(kammanimitta)或趣相(gatinimitta)中之任一者（此为过去等六种欲界所缘之一），而完成结生作用(paṭisandhikicca)；其后乃至寿尽，完成有分作用(bhavaṅgakicca)；临终时完成死作用(cutikicca)；并如前述完成推度与彼所缘作用——于此五处生起是其特别之处(visesa)，其余皆同。

Ettha ca vadhabandhādivasappavatte aniṭṭhārammaṇe khantipaṭisaṅkhānādivasena kusaluppattito tannibbattānaṃ paṭisandhiādiviññāṇānaṃ kammanimittañce ārammaṇaṃ hoti, aniṭṭheneva tena bhavitabbaṃ. Evaṃ iṭṭhavisaye uppannānaṃ kusalavipākānaṃ aniṭṭhārammaṇesu anuppattito kammagatinimittameva tesaṃ ārammaṇaṃ hotīti viññāyati. Vicāretvā yathā avirodho hoti, tathā gahetabbaṃ. Evaṃ iṭṭhavisaye uppannakusalato nibbattānampi paṭisandhiādiviññāṇānaṃ kammanimittārammaṇatāya avirodho ñātabbo. Atītādibhedato pana aṭṭhannampi paccekamanantaratā heṭṭhā vuttanayena gahetabbā.

在此，于杀戮、囚禁等发生的不悦所缘中，若以忍耐、省察等方式生起善法，则由此产生的结生识等，其所缘若为业相(kammanimitta)，此业相必定是不悦的。如是，于悦意境中生起的善异熟，因其不在不悦所缘中生起，故可知其所缘唯是业(kamma)或趣相(gatinimitta)。应当审察，并以无矛盾的方式来理解。如是，当知由悦意境中生起的善法所产生的结生识等，以业相为所缘亦无矛盾。至于过去等区别，对所有八种识，其各自的无间性，当依下面所述之理把握。

Ahetukakusalavipākā niṭṭhitā.

无因善异熟终。

Sahetukakusalavipākavaṇṇanā

有因善异熟释义

Alobhādivipākahetusampayuttā pana sahetukā, te sampayogato kāmāvacarakusalā viya aṭṭhavidhā. Somanassañāṇādisampayogo panettha āgamanādito veditabbo. Tihetukaṃ hi kāmāvacarakusalaṃ tihetukadvihetukapaṭisandhiyo datvā pavatte chasu dvāresu soḷasa vipākāni deti, duhetukaṃ pana kusalaṃ duhetukāhetukapaṭisandhiyo datvā pavatte chasu dvāresu tihetukarahitāni [Pg.64] dvādasa vipākāni deti. Asaṅkhārikasasaṅkhārikabhāvo panettha paccayavisesatopi hoti. Balavapaccayenāpi hi uppannaṃ asaṅkhārikaṃ hoti, dubbalenāpi itaraṃ. Keci pana asaṅkhārikena sasaṅkhāravipākānaṃ, sasaṅkhārikena ca asaṅkhārikānaṃ uppattiṃ na icchanti. Yasmā panetāni paṭisandhidāyakato aññenāpi kammena pavatte akusalavipākāni pavattanti, paṭṭhāne ca ‘‘sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti (paṭṭhā. 3.1.102) vuttaṃ, tasmā ahetukapaṭisandhikassa puggalassa sugatiyaṃ pavatte sahetukānipi vipākāni pavattanti. Duggatiyaṃ, pana rūpāvacarabhūmiyañca ahetukāneva pavattanti. Tesupi atiiṭṭhe ārammaṇe somanassasahagatāni, iṭṭhamajjhatte upekkhāsahagatānīti evaṃ āgamanādito sampayogabhedo veditabbo.

与无贪等异熟因相应的则为有因。它们依相应，如同欲界善心，可分为八种。其中喜、智等相应，应当从圣典等来了知。三因的欲界善业，能给予三因或二因的结生，并在生命期中的六门产生十六种异熟；而二因的善业，则能给予二因或无因的结生，并在生命期中的六门产生除去三因的十二种异熟。此处的无行与有行之分，亦是源于缘的差别：由强力之缘所生起的为无行，由弱力之缘所生起的则为有行。然而，有些论师不接受由无行业产生有行异熟，以及由有行业产生无行异熟的说法。因为这些异熟，除了由能引生结生的业之外，也能在生命期中由其他业而转起为不善异熟，并且《发趣论》(Paṭṭhāna)中说：“有因有分是无因有分的无间缘”，因此对于无因结生的补特伽罗(puggala)，在善趣的生命期中也会生起有因异熟。但在恶趣及色界地，则只有无因异熟生起。在这些异熟中，于极可意所缘生起的是喜俱，于中等可意所缘生起的是舍俱——应当如是依圣典等来了知相应的差别。

Dhammuddesādito pana yāva suññatavārapariyosānā kāmāvacarakusalasadisova sabbo vinicchayo, kevalañcettha yevāpanakesu karuṇāmuditā na santi sattārammaṇattā. Ekantaparittārammaṇā hi kāmāvacaravipākā. Viratiyopettha lokiyesu ekantakusalasabhāvattā na santi. ‘‘Pañcasikkhāpadā kusalā evā’’ti (vibha. 715 ādayo) hi vuttaṃ. Phassādayo cettha vipākattā ādāse mukhanimittaṃ viya nirussāhasantā, kusalā pana mukhaṃ viya saussāhā. Saṅgahavāre ca pañcaṅgiko maggo hoti, ayaṃ viseso. Sesaṃ tādisameva.

然而，从法的概要(dhammuddesa)乃至空性品(suññatavāra)的结尾，一切抉择都与欲界善相似。唯一的区别是，在这些异熟心中，不定心所里的悲与喜不存在，因为它们以有情为所缘。须知欲界异熟完全以欲界所缘为对象。再者，离心所(virati)在这些世间异熟心中也不存在，因为它们是纯粹善的自性。诚如所言：“五学处(sikkhāpada)纯粹是善。”此中，触等心所因为是异熟，犹如镜中面影，是无励力的；而善法中的心所则如面容本身，是有励力的。在摄品中，道有五支，这是差别之处。其余的则与欲界善相同。

Visayādippabhedato pana yvāyaṃ kusalesu kammadvārapuññakiriyādhipatīhi bhedo vutto, so idha natthi aviññattijanakato, avipākadhammato, tathā appavattito ca. Hīnattikabhedo pana atthi hīnamajjhimappaṇītānaṃ kusalānaṃ vipākattā[Pg.65], tathā dvārārammaṇādibhedo. Ete hi hadayavatthuṃ nissāya dvāravinimuttā hutvā devamanussesu dvihetukatihetukānaṃ heṭṭhā vuttanayena paṭisandhibhavaṅgacutikiccāni, chadvāre chasu ārammaṇesu tadārammaṇakiccañca sādhayamānā evaṃ catūsu ṭhānesu vipaccanti. Evametesaṃ dvārārammaṇakiccaṭṭhānāni anibaddhāni, tato tehi bhedo hoti. Vatthu pana tattheva nibaddhaṃ, tato na bhedo. Atītādibhedato panetthāpi anantatā vuttanayā evāti.

再者，从所缘等方面来区别，先前在善法中提到的依业门、福行事、增上等差别，在此异熟法中则没有，因为异熟不产生表色(viññatti)，因为它们非非异熟法，以及因为它们不是那样的造作转起。然而，此中存在下、中、上三品之别，因为它们是下、中、上善业的异熟；同样也存在门、所缘等差别。这些异熟心依止心所依处(hadayavatthu)，离门而转起，在人、天之中，对于二因与三因的有情，依下面所述之理，完成结生、有分、死的作用；在六门中对六所缘，则完成彼所缘的作用。如是在四处成熟。如此，它们的门、所缘、作用、处所皆不固定，因此而有差别。但其所依处则是固定的，因此依所依处则无差别。至于过去等区别，此处也如前所述，是无间性的。

Kāmāvacarasahetukakusalavipākā niṭṭhitā.

欲界有因善异熟终。

Rūpāvacaravipākavaṇṇanā

色界异熟释义

Rūpāvacaravipākāpi sampayogabhedato attano kusalā viya pañcavidhā honti. Sabbo cettha vinicchayabhedo kusale vuttanayo eva. Vipākabhāvato panettha yathā hatthiādīnaṃ chāyā taṃsadisā, evaṃ kusalāgamanato ca jhānaṅgādisampayuttadhammasamāyogo, paṭipadādibhedo ca hoti. Apicettha tividhāya paṭhamajjhānabhūmiyā paṭhamajjhānavipākā, tathā dutiyajjhānabhūmiyā dutiyajjhānavipākā tatiyajjhānavipākā ca, tatiyajjhānabhūmiyā catutthajjhānavipākā, vehapphalapañcasuddhāvāsavasena chabbidhāya catutthajjhānabhūmiyā pañcamajjhānavipākā ca vuttanayena paṭisandhibhavaṅgacutikiccāni sādhayamānā hadayavatthuṃ nissāya dvāravinimuttāva kammanimittasaṅkhātapaññattārammaṇā hutvā vipaccantīti ayaṃ viseso, sesaṃ tādisameva.

色界异熟亦依相应之差别，如其善法有五种。此处一切决择之差别，皆如善法中所说。然以是异熟故，犹如象等之影与其相似，如是亦有由善法而来的禅支等相应法之结合，以及行道等之差别。再者，于三类初禅地有初禅异熟；如是于二禅地有二禅异熟及三禅异熟；于三禅地有四禅异熟；于广果天(Vehapphala)与五净居天等六种第四禅地有第五禅异熟。彼等如前所说，执行结生、有分、死亡之作用，依止心所依处，脱离诸门，以名为业相之概念为所缘而成熟——此为特殊之处，其余皆同。

Rūpāvacaravipākā niṭṭhitā.

色界异熟终。

Arūpāvacaravipākavaṇṇanā

无色界异熟释义

Evaṃ arūpāvacaravipākāpi ārammaṇabhedato attano kusalā viya catubbidhā honti. Vinicchayo ca sabbo kusale [Pg.66] vuttanayova. Kusalato cettha viseso rūpāvacaravipāke vuttanayena veditabbo. Kevalaṃ panettha kammanimittabhūtapaññattārammaṇo ākāsānañcāyatanavipāko paṭhamāruppabhūmiyaṃ, tathā mahaggatārammaṇo viññāṇañcāyatanavipāko dutiyāruppabhūmiyaṃ, kammanimittabhūtapaññattārammaṇo ākiñcaññāyatanavipāko tatiyāruppabhūkhiyaṃ, mahaggatārammaṇo nevasaññānāsaññāyatanavipāko catutthāruppabhūmiyañca avatthukā vuttanayena paṭisandhibhavaṅgacutikiccāni sādhayamānāva pavattantīti ayameva viseso.

如是无色界异熟亦依所缘之差别，如其善法有四种。一切决择皆如善法中所说。此处与善法之差别，应如色界异熟中所说而知。唯在此处，空无边处异熟以名为业相之概念为所缘，于第一无色界地生起；如是识无边处异熟以广大所缘为所缘，于第二无色界地生起；无所有处异熟以名为业相之概念为所缘，于第三无色界地生起；非想非非想处异熟以广大所缘为所缘，于第四无色界地无所依而生起。彼等如前所说，执行结生、有分、死亡之作用而转起——此即其特殊之处。

Arūpāvacaravipākā niṭṭhitā.

无色界异熟终。

Lokuttaravipākavaṇṇanā

出世间异熟释义

Tathā lokuttaravipākāpi attano kusalā viya taṃtaṃmaggaphalattā catubbidhā, jhānaṅgayogabhedato paccekaṃ pañca pañca katvā vīsatividhāva honti. Vinicchayo cettha kusale vuttanayova. Kevalaṃ saṅgahavāre sotāpattimaggaphalaṃ sakadāgāmimaggaphalaṃ anāgāmimaggaphalanti imesaṃ tiṇṇaṃ aññindriyaṃ, arahattaphalassa ca aññātāvindriyaṃ paññindriyaṭṭhāne gahetvā aṭṭhindriyatā, bojjhaṅgamaggaṅgādibodhipakkhiyadhammā, paṭipadādibhedo ca maggāgamanavaseneva hotīti veditabbo. Adhipatibhedopettha labbhati. Lokuttarakusalā hi attano phalānaṃ anantaruppattito, javanavuttito ca adhipatiṃ vidhātuṃ sakkonti, lokiyā pana viparītato na sakkonti. Tenāhu porāṇā ‘‘vipāke adhipatī natthi ṭhapetvā lokuttara’’nti (dha. sa. aṭṭha. 505). Vimokkhabhedato panete maggāgamanato tividhā honti suññataanimittaappaṇihitavimokkhavasena. Maggā hi vipassanāgamanato ‘‘suññato appaṇihito’’ti dve nāmāni labhitvā saguṇārammaṇato pariyāyena [Pg.67] animittātipi vuccanti, tasmā sayaṃ āgamanīyaṭṭhāne ṭhatvā attano attano anantaraphalānaṃ nippariyāyato tīṇipi nāmāni denti. Aparabhāge pana phalasamāpattibhūtānaṃ na denti. Tattha vipassanāgamanatova magge vuttanayena duvidho nāmalābho veditabbo. Te ca na maggā viya ekacittakkhaṇikā, maggavīthiyaṃ pana dvattikkhattuṃ, phalasamāpattivīthiyaṃ sakalampi divasaṃ appanājavanavaseneva nirantaraṃ mahaggatajavanāni viya pavattantīti ayaṃ viseso.

如是出世间异熟亦如其善法，因是彼彼道果故有四种；依禅支相应之差别，各各分为五种，总共有二十种。此处决择亦如善法中所说。唯于摄受分中，须陀洹道果、斯陀含道果、阿那含道果此三者，于慧根处取为未知当知根；阿罗汉果则取为已知根，故为八根。觉支、道支等菩提分法，及行道等之差别，应知唯依道之行相而有。此处亦得增上(adhipati)之差别。出世间善法，以其异熟无间生起，及以速行转起故，能作增上；世间善法反是，故不能作。故古师言：“除出世间，异熟中无增上。”(Dhs.A.505)然依解脱之差别，此等道依其趣向有三种：空解脱、无相解脱、无愿解脱。道以观(vipassanā)之行相故，得“空”与“无愿”二名；以有为所缘故，亦间接(pariyāyena)名为“无相”。是故自住于应行之处，对各自之无间异熟，直接授予三名。然于后分之果定，则不授予。此处应知，唯依观(vipassanā)之行相，如道中所说，得二种名。彼等不像道般唯有一心刹那，然于道心路中，则有二三次；于果定心路中，乃至整日，唯依安止速行，如广大速行般无间转起，此为特殊之处。

Lokuttaravipākā niṭṭhitā.

出世间异熟终。

Akusalavipākā pana kāmāvacarāva, lobhādisampayuttahetu abhāvato ahetukā eva ca honti. Te sampayogato upekkhāsahagataṃ cakkhuviññāṇaṃ, tathā sotaghānajivhāviññāṇāni, tathā dukkhasahagataṃ kāyaviññāṇaṃ, upekkhāsahagatā manodhātu, tathā manoviññāṇadhātūti sattavidhā. Vinicchayo panesa sabbattha tādisāhetukakusalavipākesu vuttanayo eva. Kevalaṃ panāniṭṭhārammaṇatā, kāyaviññāṇassa dukkhasahagatatā, upekkhāsahagatamanoviññāṇadhātuyā uddhaccavajjitākusalapaccayā catūsu apāyesu paṭisandhibhavaṅgacutikiccāni, sugatiyañca santīraṇatadārammaṇakiccāni ca sādhanavasena pavatti ca viseso, sesaṃ tādisameva.

不善异熟唯属欲界，由于没有与贪等相应的因，故唯是无因。它们依相应有七种：舍俱眼识，如是耳、鼻、舌识，苦俱身识，舍俱意界，如是意识界。然而，所有这些决择，都与无因善异熟中所述的方法相同。唯有不悦意所缘性、身识苦俱性、舍俱意识界以除了与掉举(uddhacca)相应者之外的不善法为缘，于四恶趣(apāya)中执行结生(paṭisandhi)、有分(bhavaṅga)、死亡(cuti)的作用，于善趣(sugati)中则执行推度(santīraṇa)、彼所缘(tadārammaṇa)的作用，以及此等作用的转起，是其特殊之处，其余皆同。

Akusalavipākā niṭṭhitā.

不善异熟终。

Niṭṭhitā ca vipākābyākatā.

异熟无记已竟。

Ahetukakiriyāvaṇṇanā

无因唯作释义

Kiriyābyākatā pana kāmarūpārūpāvacaravasena tividhā. Tattha kāmāvacarakiriyā ahetukā sahetukāti duvidhā. Tattha sahajātahetuvirahitā ahetukā. Tā [Pg.68] sampayogādito tividhā upekkhāsahagatā manodhātu, somanassasahagatā manoviññāṇadhātu, tathā upekkhāsahagatāti. Kiriyāti karaṇamattaṃ, kiccamattanti attho. Sabbesuyeva hi kiriyacittesu yaṃ āvajjanakiccadvayaṃ, taṃ ajavanavuttito moghapupphaṃ viya. Yaṃ javanavuttikaṃ, taṃ nirānusayasantānappavattito chinnamūlarukkhapupphaṃ viya aphalaṃ hoti. Taṃtaṃāvajjanajavanakiccasādhanavasena pavattattā pana kiccamattataṃ upādāya ‘‘kiriyā’’ti vuttaṃ. Tattha manodhātuyā vipākamanodhātuyaṃ vuttanayena sabbo vinicchayo veditabbo. Kevalaṃ pana pañcadvāre iṭṭhesu vā aniṭṭhesu vā pañcārammaṇesu pañcapasāde ghaṭṭitesu uppannabhavaṅgupacchedānantaraṃ tameva pañcārammaṇamārabbha hadayavatthuṃ nissāyevāvajjanakiccaṃ sādhayamānā pañcasupi dvāresu pavattatīti ayaṃ viseso.

然而，唯作无记(kiriyābyākatā)依欲界(kāma)、色界(rūpa)、无色界(arūpa)分为三种。其中欲界唯作有无因、有因二种。其中，无因者即是无俱生因(sahajātahetu)的。它们依相应等分为三种：舍俱意界(manodhātu)、喜俱意识界(manoviññāṇadhātu)，以及舍俱意识界。“唯作”(kiriyā)者，仅是行为之义，仅是作用之义。在一切唯作心(kiriyacitta)中，凡是属于两种转向(āvajjana)作用的，由于不生起速行(javana)，就像无果之花；凡是属于速行作用的，由于不生起随眠(anusaya)相续，就像断根树之花，没有果报。然而，由于它们是依成办各种转向和速行作用而转起，故仅是作用，因此被称为“唯作”。其中，意界的一切决择，应如异熟意界(vipākamanodhātu)中所述的方法来理解。唯有，在五门(pañcadvāra)中，当可爱(iṭṭha)或不可爱(aniṭṭha)的五种所缘(pañcārammaṇa)触及五种净色(pañcapasāda)时，在有分(bhavaṅga)被断除之后，就缘取那五种所缘，依靠心所依处(hadayavatthu)来完成转向作用，并在五门中转起，这就是其特殊之处。

Manoviññāṇadhātudvayampi yathākkamaṃ kusalavipākāhetukamanoviññāṇadhātudvayasadisaṃ, vīriyaṃ panettha adhikaṃ, vīriyūpatthambhova samādhi balavā hoti. Tato evettha saṅgahavāre vīriyasamādhimanosomanassajīvitindriyānaṃ pañcannaṃ vasena indriyasaṅgaho hoti, idhāpi balasaṅgaho nattheva. Yaṃ panettha padabhājanīye samādhivīriyānaṃ niddese ‘‘samādhibalaṃ vīriyabala’’nti (dha. sa. 570-572) balavevacanaṃ vuttaṃ, taṃ itarāhetukacittasampayuttehi imesaṃ balavataratādassanatthaṃ pariyāyato vuttaṃ. Tato eva hi saṅgahavāre ‘‘dve balāni hontī’’ti na vuttaṃ, tasmā ahetukesu nippariyāyato balaṃ natthi evāti gahetabbaṃ.

这两种意识界(manoviññāṇadhātu)也次第地与善异熟无因的两种意识界相似，但在此处精进(vīriya)更强，因为有精进的扶持，定(samādhi)会变得强大。因此，在归纳(saṅgaha)部分，依精进、定、意(mano)、喜(somanassa)、命根(jīvitindriya)这五种根(indriya)的缘故，完成了根的归纳，但在此处并没有力的归纳。至于在词义辨析(padabhājanīya)中，关于定和精进的解释里，提到“定力(samādhibala)、精进力(vīriyabala)”(《法集论》570-572)这种力的同义词，那是因为要显示这些(定、精进)比其他无因心(ahetukacitta)相应的法更具力量，所以才以间接的方式来说明。正因为这样，所以在归纳部分，没有说“有两种力”，因此应该理解为在无因(ahetuka)心中，从根本上来说，是没有力的。

Visayādippabhedato panettha somanassasahagatā tāva hadayavatthuññeva nissāya pañcadvāre voṭṭhabbanakiccāya ca, manodvāre anuḷāresu chasu kāmāvacarārammaṇesu āvajjanakiccāya [Pg.69] ca manoviññāṇadhātuyā anantaraṃ javanakiccaṃ sādhayamānā khīṇāsavānaññeva hasitaṃ uppādentī pavattati. Hasitaṃ hi somanassasahagatakāmāvacareheva javanehi, tesu asekhānaṃ pañcahi kiriyājavanehi, sekhānaṃ pana kusalehi ceva diṭṭhivippayuttalobhamūlehi cāti chahi, puthujjanānaṃ diṭṭhisampayuttehi cāti aṭṭhahīti terasahi cittehi uppajjati. Upekkhāsahagatā pana pañcadvāre hadayavatthuññeva nissāya santīraṇakiccāya vipākamanoviññāṇadhātuyā anantaraṃ voṭṭhabbanakiccaṃ, manodvāre sabbesu chasupi ārammaṇesu savatthukā, avatthukā vā bhavaṅgacalanānantaraṃ āvajjanakiccaṃ sādhayamānā pavattati. Ayaṃ hi tīsu bhavesu kassaci sacittakapuggalassa na kismiñci visaye na uppajjati, sabbaññutaññāṇasadisaṃ mahāgamanaṃ nāmetaṃ cittanti ayaṃ viseso, sesaṃ tādisameva.

依所缘等差别而言：其中，喜俱（意识界）首先仅依心所依处，于五门行确定(voṭṭhabbana)作用；于意门，则在意识界（行转向作用）之后，对六种不粗劣的欲界所缘行速行(javana)作用，仅为漏尽者生起微笑而转起。微笑实由喜俱欲界速行心生起。其中，无学者(asekha)以五种唯作速行心生起；有学者(sekha)则以善心及离见(diṭṭhivippayutta)贪根心，共六种生起；凡夫则以具见(diṭṭhisampayutta)贪根心等八种心生起，总共由十三种心生起。而舍俱（意识界），于五门中，仅依心所依处，在行审察(santīraṇa)作用的果报意识界之后，行确定(voṭṭhabbana)作用；于意门，于所有六种所缘中，无论有依处或无依处，在有分波动之后，行转向(āvajjana)作用而转起。此（舍俱）心于三有中，对任何有心(sacittaka)的补特伽罗(puggala)而言，于任何所缘皆无不生起之时，此心被称为“广大行境”(mahāgamana)，堪比一切知智(sabbaññutaññāṇa)，此是其差别，其余皆同。

Ahetukakiriyā niṭṭhitā.

无因唯作终。

Sahetukakāmāvacarakiriyāvaṇṇanā

有因欲界唯作释义

Alobhādikiriyāhetusampayuttā pana sahetukā, te sampayogato kusalā viya aṭṭhavidhā. Sabbopettha vinicchayo kusalesu vuttanayo eva. Kevalaṃ panettha viratiyo na santi, kusalā ca sekhaputhujjanānaṃ vuttanayena chasu dvāresu vatthuṃ nissāya vā anissāya vā javanakiccaṃ sādhayamānā pavattanti, ime pana asekhānanti ayaṃ viseso. Kāmāvacarakiriyā.

与无贪(alobha)等唯作因相应，故为有因(sahetuka)，彼等因相应故，犹如善心般有八种。此处一切决择皆如善心中所说之理。唯此处无离(virati)心所；善心为有学(sekha)及凡夫(puthujjana)而转起，如前所述，于六门中或依或不依所依处，行速行(javana)作用；而此等（唯作心）则为无学(asekha)者而有，此是其差别。欲界唯作。

Rūpāvacarakiriyāvaṇṇanā

色界唯作释义

Rūpāvacarakiriyā ca kusalā viya pañcavidhā. Vinicchayo ca tattha vuttanayo eva. Kevalaṃ hi kusalā sekhaputhujjanānaṃ paññattārammaṇā[Pg.70], abhiññāvasena pavattaṃ pañcamajjhānaṃ sabbārammaṇañca hutvā manodvāre hadayavatthuññeva nissāya javanakiccaṃ sādhayamānā pavattanti, ime pana asekhānanti ayameva viseso. Rūpāvacarakiriyā.

色界唯作(rūpāvacarakiriyā)亦如善心般有五种。其决择亦如彼处所说之理。唯善心是为有学(sekha)及凡夫(puthujjana)的，以概念(paññatti)为所缘；而以神通(abhiññā)方式转起的第五禅，则缘一切所缘，于意门中仅依心所依处(hadayavatthu)，行速行(javana)作用而转起；而此等（唯作心）则为无学(asekha)者而有，此即差别。色界唯作。

Arūpāvacarakiriyāvaṇṇanā

无色界唯作释义

Arūpāvacarakiriyā ca kusalā viya catubbidhā. Vinicchayo ca tattha vuttanayo eva. Kevalaṃ hi kusalā sekhaputhujjanānaṃ savatthukā, avatthukā vā heṭṭhā vuttanayena yathāyogaṃ paññattimahaggatārammaṇā manodvāre javanakiccaṃ sāyemānā pavattanti, ime pana asekhānanti ayaṃ viseso. Arūpāvacarakiriyā.

无色界唯作亦如善心般有四种。其决择亦如彼处所说之理。唯善心是为有学(sekha)及凡夫(puthujjana)的，或有依处(savatthuka)，或无依处(avatthuka)，如前所说，如其所应地以概念(paññatti)、广大(mahaggata)为所缘，于意门中行速行作用而转起；而此等（唯作心）则为无学者(asekha)而有，此是其差别。无色界唯作。

Kiriyābyākatā niṭṭhitā.

唯作无记终。

Pakiṇṇakakathāvaṇṇanā

杂论释义

Ettha ṭhatvā sabbe cittacetasikadhamme jātisaṅgahādito samodhānetvā pakiṇṇakakathā vattabbā. Yathāvuttāni hi cittāni kusalāni ekavīsati, akusalāni dvādasa, vipākāni chattiṃsa, kiriyāni vīsati cāti sabbānipi ekūnanavutividhāni, lokuttarānaṃ jhānaṅgayogabhedato cattālīsavidhattā ekavīsasataṃ vā honti. Tesu kāmāvacarāni catupaññāsa, rūpāvacarāni pannarasa, arūpāvacarāni dvādasa, lokuttarāni aṭṭha, cattālīsaṃ vā. Kāmāvacaresu ca kusalāni aṭṭha, vipākāni tevīsati, kiriyāni ekādasa, ahetukāni aṭṭhārasa. Sesāni pana catubhūmakānipi sahetukāni. Tesu ca jātito cittagaṇanā pubbe vuttāva[Pg.71]. Cetasikā pana saddhā sati hirīottappaṃ alobho adoso kāyapassaddhādayo dvādasa, tatramajjhattatā amoho appamaññādvayaṃ, viratittayañca moho ahirikaṃ anottappaṃ uddhaccañca lobho diṭṭhi doso vicikicchā ca māno issā macchariyaṃ kukkuccaṃ thinaṃ middhañca phasso vedanā saññā cetanā ekaggatā jīvitindriyañca manasikāro ca vitakko vicāro pīti vīriyaṃ chando adhimokkho cāti dvepaññāsa honti.

于此，当总集一切心、心所法，依其种类(jāti)、摄类(saṅgaha)等而作杂论。如前所述：善心二十一种，不善心十二种，果报心三十六种，唯作心二十种，总计八十九种；若依出世间心禅支的组合差别，则有四十种，或总计一百二十一种。其中欲界心五十四种，色界心十五种，无色界心十二种，出世间心八种或四十种。于欲界心中，善心八种，果报心二十三种，唯作心十一种，无因心十八种。其余四地之心则皆为有因。其中，依种类的心的计数已如前说。心所则有五十二种：信、念、惭、愧、无贪、无嗔、身心轻安等十二法、中舍性、无痴、二无量、三离；痴、无惭、无愧、掉举；贪、邪见、嗔、疑；慢、嫉、悭、恶作；昏沉、睡眠；触、受、想、思、一境性、命根、作意；寻、伺、喜、精进、欲、胜解。

Tattha tatramajjhattatā, appamaññādvayaṃ, mānādīni cha, manasikāro chando adhimokkho cāti dvādasa dhammā yathāṭhāne yevāpanakā eva, viratittayaṃ, uddhaccañca katthaci yevāpanakā. Tesu ca tatramajjhattatā manasikāro chando adhimokkho uddhaccaṃ viratiyoti ime ṭhapetvā sesā aṭṭha yathāṭhāne aniyatā eva, viratiyo pana katthaci aniyatā, ime pana ekādasa ṭhapetvā sesā ekacattālīsa dhammā niyatā eva. Tattha saddhādayo pañcavīsati dhammā kusalābyākatāyeva, mohādayo cuddasa akusalā eva, phassādayo terasa kusalākusalābyākatā tijātikā. Ekantato hi kusalā vā abyākatā vā dhammā natthi, kusalacittasampayuttasamaye pana kusalā, abyākatacittasampayuttasamaye abyākatā ca honti. Mohādayo pana sarūpeneva akusalā, itare ca taṃsampayogena sabbepi cete atthanā sampayuttacittabhedena bhedavantova hontīti veditabbā.

其中，中舍性、二无量、慢等六法、作意、欲、胜解，此十二法仅为偶有法；三离与掉举亦于某些情况为偶有法。于彼等中，除去中舍性、作意、欲、胜解、掉举、三离，其余八法于其各自之处为不定法(aniyata)；而三离于某些情况亦为不定法。除去此十一法，其余四十一种法为定法。其中，信等二十五法仅为善与无记；痴等十四法仅为不善；触等十三法通善、不善、无记三性。此等（通一切心所）中，并无绝对的善法或无记法，然于与善心相应时则为善，于与无记心相应时则为无记。而痴等法，依其自性即为不善；其他（通一切心所）则因与之相应，故当知此等一切法，皆因相应心之差别而有差别。

Tesu hi saddhādayo ekūnavīsati sabbesu kusalesu ceva sahetukābyākatesu cāti ekūnasaṭṭhicittesu uppajjanti, tato paccekaṃ ekūnasaṭṭhippabhedā ca honti. Evamaññepi ñātabbā. Amoho tesu ñāṇavippayuttāni dvādasa [Pg.72] ṭhapetvā sesesu, appamaññā pana kāmāvacaresu sahetukakiriyakusalesu ceva pañcamajjhānavajjitarūpāvacaresu cāti aṭṭhavīsaticittesu, viratiyo pana kāmāvacarakusalesu, lokuttaresu cāti soḷasasu. Evamete pañcavīsati dhammā kusalābyākatesu uppajjanato kusalābyākatā nāma jātā. Akusalesu pana mohādayo cattāro dvādasasupi akusalacittesu uppajjanti, lobho aṭṭhasu lobhamūlesu, diṭṭhi tattha diṭṭhisampayuttesu, māno diṭṭhivippayuttesu, doso issā macchariyaṃ kukkuccaṃ paṭighasampayuttesu, thinamiddhaṃ pañcasu sasaṅkhārikesu, vicikicchā vicikicchāsampayutte evāti. Evamete cuddasapi sayaṃ akusalattā, akusalesveva uppajjanato ca akusalā nāma.

于彼等中，信等十九种心所，于一切善心及有因无记心中，即于五十九心中生起，是故各别有五十九种差别。其余亦应如是了知。无痴，于彼等中，除去十二种智不相应心，于其余心中生起。二无量，则于欲界有因的唯作与善心，以及除去第五禅的色界心中，即于二十八心中生起。三离，则于欲界善心与出世间心中，即于十六心中生起。如是，此二十五法，因生起于善与无记心，故名为“善无记法”。于不善法中，痴等四法于所有十二不善心中生起；贪于八种贪根心中生起；邪见于其中与见相应者；慢于与见不相应者；嗔、嫉、悭、恶作于与嗔恚相应者；昏沉与睡眠于五种有行心中生起；疑则仅于与疑相应心中生起。如是，此十四法，因其自性为不善，且仅生起于不善心中，故名为“不善法”。

Itaresu ca phassādayo satta dhammā sabbacittesu, na hi taṃ cittamatthi, yaṃ imesu ekenāpi vinā uppajjati. Sabbatthakā hi ete. Vitakkādayo pana yathāyogikā. Tesu hi vitakko tāva dvipañcaviññāṇavajjitakāmāvacaresu ceva ekādasasu paṭhamajjhānikarūpāvacaralokuttaresu cāti pañcapaññāsacittesu uppajjati. Vicāro pana tesu ceva tathā dutiyajjhānikacittesu cāti chasaṭṭhicittesu. Pīti catutthajjhānikavajjitasomanassasahagatesu. Vīriyaṃ dvipañcaviññāṇamanodhātusantīraṇattikavajjitesu. Chando ahetukamomūhavajjitesu. Adhimokkho dvipañcaviññāṇavicikicchāyuttavajjitesu. Evamete terasa kusalākusalābyākatesu uppajjanato tijātikā nāma jātā. Sampayuttacittabhedena cesaṃ paccekaṃ gaṇanābhedopi veditabbo. Yathā hi cittaṃ salakkhaṇato ekavidhampi sampayogāvatthādibhedeneva bhinnaṃ, tathā cetasikāpi paccekanti ñātabbā, visesaṃ pana nesaṃ vakkhāma.

其余的触(phassa)等七法遍于一切心，没有心能离开它们中的任何一法而生起。它们是遍一切心(sabbatthaka)的。寻(vitakka)等则随相应而生。其中，寻在除去十种五识的四十四种欲界心中，以及在十一初禅的色界与出世间心中，总共于五十五心中生起。伺(vicāra)则在那些心以及第二禅心中，总共于六十六心中生起。喜(pīti)在与喜悦(somanassa)相应、且除去第四禅的心中生起。精进(vīriya)在除去十种五识、意界(manodhātu)和三种审察意(santīraṇa)的心中生起。欲(chanda)在除去无因心(ahetuka)和痴根心(momūha)中生起。胜解(adhimokkha)在除去十种五识和疑相应(vicikicchāyutta)的心中生起。如此，这十三法因生起于善、不善、无记心中，故名为三性(tijātika)。亦应了知，随相应心的差别，它们各自的计数亦有差别。犹如心，从自相上说虽为一种，但因相应、依处等差别而有不同，诸心所亦应如是各别了知。至于它们的差别，我们将在后面说明。

Vatthusaṅgahe [Pg.73] pana nesaṃ cittesu tāva kāmāvacaravipākamanodhātuhasitāni, dosasampayuttapaṭigharūpāvacarapaṭhamamaggāni cāti tecattālīsa cittāni heṭṭhā vuttanayena yathāsakaṃ vatthūni nissāyeva uppajjanti, arūpāvacaravipākāni pana anissāyeva, sesāni dvecattālīsa nissāyapi, āruppesupi uppajjanato anissāyapi. Arūpīnaṃ hi chapi vatthūni na santi, rūpīnaṃ pana ghānādīni tīṇi, sabbattha ca taṃtaṃvatthurahitānaṃ sabbattha niyataviññāṇānipi, asaññīnaṃ pana sabbānipi vatthuviññāṇāni na santi. Tesaṃ hi jīvitanavakameva rūpaṃ paṭisandhi, pavattiyaṃ bhavaṅgaṃ, maraṇakāle cuti ca hutvā pavattati. Yathā cettha cittānaṃ, evaṃ taṃsampayuttacetasikānampi vatthuto saṅgahabhedo veditabbo. Ayaṃ pana viseso – tesu hi doso issā macchariyaṃ kukkuccañca hadayavatthuṃ nissāya kāmaloke eva uppajjati. Karuṇāmuditā pana rūpalokepi, na arūpe. Tattha hi rūpāvacarapubbabhāgānipi na uppajjanti, sesā pana sabbe nissāyapi anissāyapi tīsupi bhavesu uppajjanti. Tattha hi phassādayo satta chapi vatthūni, itare pana hadayamevāti, sesaṃ cittasamaṃ.

在依处(vatthu)总摄方面，就心而言，欲界异熟意界、笑心、嗔恚相应心、色界心及初道心等四十三种心，依照前面所说的方式，都只依靠各自的依处而生起。无色界异熟心则不依靠依处而生起。其余四十二种心，既可以依靠依处生起，也可以不依靠依处生起，因为它们也会在无色界生起。对于无色界的众生来说，六种依处都不存在；而对于色界的众生来说，则无鼻等三种依处。在所有地方，如果缺乏相应的依处，那么相应的识也不会生起。而对于无想有情(asaññī)来说，所有的依处和识都不存在。对于他们来说，只有生命九法色(jīvitanavaka)，在结生(paṭisandhi)时作为结生，在生命期作为有分(bhavaṅga)，在死亡时作为死(cuti)，如此延续。就像心一样，与心相应的心所在依处方面的总摄差别也应如此了知。这里有一个特别之处：嗔(dosa)、嫉(issā)、悭(macchariya)和恶作(kukkucca)这些心所，只依靠心所依处(hadayavatthu)，在欲界生起。而悲(karuṇā)和喜(muditā)则可以在色界生起，但不能在无色界生起。因为在那里，连色界禅那的前分心都不能生起。其余的心所则可以在三界中依靠或不依靠依处而生起。其中，触等七种心所可以依靠六种依处，而其余的心所仅仅依靠心所依处，其余的则与心相同。

Kiccadvārasaṅgahe pana nesaṃ cittaṃ yathā ca cuddasahi kiccehi chadvārikadvāravinimuttabhāvena, evaṃ pavattikkamo veditabbo. Yadā hi kusalākusalabalena tīsu bhūmīsu sattā nibbattanti, tadā tesaṃ maraṇakāle yebhuyyena channaṃ dvārānamaññatarasmiṃ paccupaṭṭhitaṃ kammakammanimittagatinimittānamaññataraṃ gahetvā upekkhāsahagatavipākāhetukamanoviññāṇadhātudvayañceva aṭṭha mahāvipākāni, nava rūpārūpavipākāni ceti ekūnavīsati cittāni heṭṭhā vuttanayena yathāsakabhūmīsu paṭisandhi hutvā uppajjanti, tāneva bhavaṅgacutivasena dvāravinimuttāni nāma honti. Maraṇakāle hi [Pg.74] sattānaṃ asaññisattavirahitānaṃ bhavantare paṭisandhijanakaṃ atītaṃ kammaṃ vā taṃkammakaraṇakāle visayopakaraṇādibhūtaṃ rūpādichabbidhampi atītādibhedaṃ kālavinimuttañca kammanimittaṃ vā upapajjamānabhavānurūpaṃ kapparukkhamātukucchinirayaggijālādigatinimittaṃ vā kammabalena yathārahaṃ channaṃ dvārānamaññatarasmiṃ sāyanhe pabbatacchāyā pathaviyaṃ viya cittasantāne allīyamānaṃ upaṭṭhāti. Evaṃ upaṭṭhite ca tasmiṃ ārammaṇe kammabalena nirantaraṃ pavattamānacittasantānassa āyukkhayakammakkhayaubhayakkhayaupacchedakakammānamaññatarena paccāsannamaraṇassa tassa tassa vīthicittabhavaṅgānantaraṃ cuticittaṃ hoti, tadanantaraṃ kammakammanimittādīsu yathāgahitaṃ ārabbha yathārahaṃ tīsu bhavesu yaṃ kiñci paṭisandhicittaṃ bhavantare paṭhamacittaṃ hutvā uppajjati.

在作用(kicca)与门(dvāra)的总摄中，应依十四种作用，以及六门与离门(dvāravinimutta)的状态，来了知心的生起次第。当众生因善或不善业力于三界中投生时，于其临终之际，业(kamma)、业相(kammanimitta)或趣相(gatinimitta)三者之一，通常会于六门之一显现，为心所执取。于是，与舍相应的二无因异熟意界心、八大异熟心、九色界与无色界异熟心，此十九心，即依前述方式，于各自所属的界域中，作为结生心(paṭisandhicitta)而生起。此等心亦以有分(bhavaṅga)与死(cuti)的方式作用，而名为离门心。于临终时，除无想有情外，能令众生于来世结生的过去业，或造业时作为所缘、助缘等的色等六种业相（此业相或为过去等时，或超越时间），或与当生之处相应的劫树、母胎、地狱火焰等趣相，会因业力而适时地于六门之一显现，犹如傍晚山影投射于大地，映现于心相续中。当此所缘显现时，对于临死者而言，其相续不断的心流，会因寿尽、业尽、二者俱尽或截断业四缘之一，于最后心路及有分之后，生起死心。死心之后，随即缘于所取的业、业相或趣相等，于三界中任何一处，作为来世第一心的结生心便会生起。

Tattha ca duhetukāhetukacutiyānantaraṃ dasa kāmāvacarapaṭisandhiyova honti, na itarā, kāmāvacaratihetukāya cutiyā sabbāpi honti, rūpāvacarāya pana cutiyāpi ahetukapaṭisandhirahitā, arūpāvacarāya cutiyā heṭṭhimavajjitāruppapaṭisandhiyo ceva kāmāvacaratihetukapaṭisandhiyo ca, asaññīnaṃ pana rūpacutito bhavantare gahitapubbaṃ kammādimevārabbha ahetukarahitā kāmāvacarapaṭisandhiyova honti, na itarā. Puthujjanānaṃ, pana sotāpannasakadāgāmīnañca cutiyā suddhāvāsesu paṭisandhi na hoti, sekhānaṃ dvihetukāhetukāsaññipaṭisandhiyo, asekhānaṃ pana sabbāpi paṭisandhiyo na honti. Te hi cutito nirupadhisesanibbānena anupādāparinibbānappattā nāma honti. Evaṃ gahitapaṭisandhinirodhato paraṃ tadeva cittaṃ tasmiññevārammaṇe bhavaṅgaṃ hutvā cutipariyosānaṃ asati vīthicittuppāde supinampi adisvā niddokkamanakālādīsu [Pg.75] aparimāṇasaṅkhampi nadīsotaṃ viya nirantaraṃ pavattati. Evaṃ ekūnavīsativiññāṇānaṃ paṭisandhibhavaṅgacutivasena pavattikkamo veditabbo.

其中，二因与无因死心之后，只有十种欲界结生(kāmāvacarapaṭisandhi)，没有其他的。从欲界三因死心之后，一切结生都可能发生；从色界死心之后，则没有无因结生；从无色界死心之后，则有除了最低无色界结生之外的无色结生，以及欲界三因结生。而无想有情从色界死后，在下一生只缘取过去所造的业等，只有除了无因之外的欲界结生，没有其他的。凡夫(puthujjana)、须陀洹(sotāpanna)及斯陀含(sakadāgāmī)死后，不会在净居天(suddhāvāsa)结生；有学圣者(sekha)则不会有二因、无因及无想结生；无学圣者(asekha)则没有任何结生。他们死后，即被称为已证得无取般涅槃(anupādāparinibbāna)，达到无余依涅槃(nirupadhisesanibbāna)。如是，结生心息灭之后，那心就在同一所缘上成为有分心(bhavaṅga)，若无心路过程生起，则相续不断，直至死亡终结，其间乃至不见梦境，于沉睡等时，如河流般无间断地流转无数次。如是，当知十九种识依结生、有分、死心的方式而相续流转的次第。

Evaṃ pana vattamāne bhavaṅgasantāne yadā indriyaparipākamāgamma sabhāgapaccayantarasahitaṃ atimahantaṃ rūpārammaṇaṃ cakkhudvāre ghaṭṭeti, tadā ghaṭṭanānubhāvena dvikkhattuṃ tattha bhavaṅgacalanaṃ hoti, tadanantaraṃ bhavaṅgaṃ vocchinditvā tasmiṃ rūpārammaṇe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tathā tadanantaraṃ cakkhuviññāṇadvaye yathārahamekaṃ dassanakiccaṃ, tadanantaraṃ vipākamanodhātudvayā aññataraṃ sampaṭicchanakiccaṃ, tadanantaraṃ vipākamanoviññāṇadhātuttayā aññataraṃ santīraṇakiccaṃ, tadanantaraṃ upekkhāsahagatakiriyāhetukamanoviññāṇadhātu voṭṭhabbanakiccaṃ, tadanantaraṃ ekūnatiṃsakāmāvacarajavanesu yaṃ kiñci yathārahaṃ sattakkhattuṃ, chakkhattuṃ, maraṇakālādīsu pañcakkhattumeva vā javanakiccaṃ sādhayamānaṃ, tadanantaraṃ ekādasasu tadārammaṇakiccesu mahāvipākasantīraṇesu yathārahamekaṃ sakiṃ, dvikkhattuṃ vā tadārammaṇakiccaṃ sādhayamānaṃ uppajjitvā nirujjhati, tadanantaraṃ bhavaṅgasantati eva pavattati. Evaṃ cakkhudvāre sattakiccāni chacattālīsa cittāni sambhavanti.

如是，当有分(bhavaṅga)相续流转时，若诸根成熟，与相应助缘结合之极大色所缘撞击眼门，则因撞击之力，有分波动两次。其后有分断绝，缘于该色所缘，唯作意界生起，行转向(āvajjanā)之作用后即灭。其后，二眼识之一随其所应行见(dassana)之作用；其后，二异熟意界之一行领受(sampaṭicchana)之作用；其后，三异熟意识界之一行推度(santīraṇa)之作用；其后，舍俱无因唯作意识界行确定(voṭṭhabbana)之作用。此后，于二十九种欲界速行(javana)心中，任何相应之心行七次或六次速行作用，或于临死等情况下仅行五次。其后，于十一种能行彼所缘(tadārammaṇa)作用之心（即大异熟心与推度心）中，相应之心随其所应行一或二次彼所缘作用后即灭。此后，有分相续继续流转。如是，于眼门中，七种作用由四十六种心所成。

Yadā pana vuttanayena saddārammaṇādīni sotadvārādīsu ghaṭṭenti, tadāpi cakkhudvāre viya paccekañca chacattālīseva bhavanti. Kevalaṃ hettha āvajjanānantaraṃ cakkhuviññāṇaṭṭhāne sotaviññāṇādidvayāni yathākkamaṃ savanādikiccāni sādhayamānāni uppajjantīti. Evaṃ pañcadvāre atimahante pañcārammaṇe catupaññāsa kāmāvacaracittāneva sambhavanti. Keci panettha ‘‘sasaṅkhārikajavanāni pañcadvāre na uppajjanti pubbappayogāsambhavā, manodvāreyevetāni uppajjantī’’ti vadanti.

然而，当以所述方式，声所缘(saddārammaṇa)等撞击耳门等处时，亦如在眼门，于每一门各有四十六种心生起。唯一不同者，在此，转向(āvajjanā)之后，于眼识之处，代之而起的是耳识等识对，依次行听闻等作用。如是，于五门中，于极大五所缘，总有五十四种欲界心生起。有些人则说：“有行速行心(sasaṅkhārikajavana)不于五门生起，因无前方便(pubbappayoga)故，彼等仅于意门生起。”

Mahante [Pg.76] pana tadārammaṇavajjitāni. Visayassa javanasamakālameva atītattā javanāvasāne bhavaṅgaṃ hoti. Paritte pana javanampi natthi. Voṭṭhabbanaṃ hettha javanaṭṭhāne ṭhatvā dvattikkhattuṃ pavattitvā nirujjhati, tato paraṃ bhavaṅgaṃ hoti. Ayaṃ pana vāro ‘‘diṭṭhaṃ viya me, sutaṃ viya me’’tiādikathanakāle labbhati. Atiparitte pana voṭṭhabbanappādā asaṇṭhahanato bhavaṅgacalanamattameva, na āvajjanādīni. Āvajjanena hi bhavaṅge āvaṭṭite voṭṭhabbanaṃ appatvā antarā cakkhuviññāṇānantaraṃ cittaṃ bhavaṅgaṃ otarissatīti netaṃ ṭhānaṃ vijjati, nāpi appavattamāne visaye pañcadvārikavīthicittāni pavattantīti. Ayaṃ pañcadvāre visayappavattibhedena cittappavattiniyamo.

然而，于大所缘，则无彼所缘(tadārammaṇa)。因所缘于速行(javana)时即已过去，故速行结束后即生有分。于微小所缘，甚至无有速行。于此，确定心(voṭṭhabbana)在速行之处生起二或三次后即灭，其后生起有分。此情况见于说“我好像见过，我好像听过”等时。至于极微小所缘，因确定心无法生起，故仅有有分波动，而无转向(āvajjanā)等。因为，由转向心令有分转向后，于未达确定心时，（譬如）眼识之后的心即中途沉入有分，此种情况不存在；同样，于所缘未显现时，五门心路心亦不生起。此即五门中依所缘显现之差异而有的心识活动规律。

Manodvāre pana chasu ārammaṇesu āpāthagatesu vuttanayena bhavaṅgacalanamanodvārāvajjanānantaraṃ kusalākusalaphalanāvajjanakiriyacittesu pañcapaññāsajavanakiccesu yaṃ kiñci kāmāvacarārammaṇamārabbha pavattati, tato pabhuti kāmāvacarārammaṇe tadārammaṇaṃ hoti. Appanājavane ayaṃ pavattikkamo – samathavipassanākammaṭṭhānikānaṃ hi yathāsakavisaye uppāditapubbabhāgabhāvanānaṃ ‘‘idāni appanā uppajjissatī’’ti bhavaṅgacalanāvajjanāvasāne ñāṇasampayuttakāmāvacarajavanesu aññatarasmiṃ yathārahaṃ parikammopacārānulomagotrabhunāmena catukkhattuṃ, tikkhattumeva vā uppajjitvā niruddhe catutthaṃ, pañcamaṃ vā mahaggatajavanesu yaṃ kiñci paṭhamakappanābhiññābhūtaṃ ekavārameva, jhānasamāpattibhūtaṃ anantavārampi javati. Lokuttarajavanesu pana kusalāni ekasantāne ekavārameva javanti, tadanantaraṃ yathāsakaṃ phalacittañca dvattivāraṃ, phalasamāpattivīthiyaṃ phalameva anantavārampi javati, nirodhasamāpattiyaṃ pana anupubbanirodhavasena [Pg.77] paṭhamajjhānato yāvākiñcaññāyatanā yathākkamaṃ āvajjanaparikammādivaseneva samāpajjitvā vuṭṭhitassa gotrabhuto anantaraṃ catutthāruppajavane dvikkhattuṃ javitvā niruddhe yathāparicchinnakālañca cittaṃ na uppajjati, vuṭṭhānakāle ca āvajjanaparikammacittaniyāmena anāgāmiphalaṃ, arahattaphalaṃ vā yathārahamekavārameva uppajjati. Tattha ca kusalagotrabhuto anantaraṃ kusalañceva ādito phalattayañca appeti, kiriyāgotrabhuto kiriyaṃ, arahattaphalañca. Tatthāpi somanassasahagatato somanassasahagatameva, upekkhāsahagatato ca upekkhāsahagatameva appeti. Asekhānameva cettha arahattaphalakiriyājavanāni, yathāsakaṃ sekhānameva sesalokuttarāni, sekhaputhujjanānameva kusalākusalāni, tihetukānameva appanā honti, ayaṃ javananiyamo.

然于意门，当六种所缘显现时，如前所述，于有分波动、意门转向之后，在五十五种行速行作用的心中，若有任何一种缘欲界所缘而生起，其后即有彼所缘于欲界所缘上生起。至于安止速行，其生起次第如下：修习止观(samathavipassanā)业处之行者，于各自所缘生起前分修习后，心想“如今安止将生起”，于有分波动与转向结束后，于任一与智相应的欲界速行中，随其所应，以遍作、近行、随顺、种姓之名生起四次或仅三次后即灭；其后，第四或第五心，作为广大速行中任何一种初次安止或神通，仅生起一次；若为禅那等至，则速行无数次。至于出世间速行，善道心于一心相续中仅速行一次，其后，各自的果心速行二或三次；于果定心路中，果心则速行无数次。至于灭尽定，依次第息灭之方式，从初禅乃至无所有处，依次以转向、遍作等而入定后，于种姓心之后，第四无色界速行生起两次后即灭，此后在所限定的时间内，心不再生起；出定之时，依转向、遍作心之规则，阿那含果或阿罗汉果随其所应仅生起一次。其中，从善种姓之后，证得善道心及前三果；从唯作种姓之后，证得唯作道心及阿罗汉果。再者，从喜俱心之后，则证得喜俱心；从舍俱心之后，则证得舍俱心。于此，阿罗汉果唯作速行仅属于无学；其余出世间心仅属于有学；善与不善心则属于有学与凡夫；安止仅属于三因者。此为速行之定则。

Appanājavanato paraṃ pana tadārammaṇaṃ natthi. Javanārammaṇesu hi kāmāvacarabhūtesveva kāmāvacarapaṭisandhikānameva atimahante, vibhūte ca visaye tadārammaṇamuppajjati. Atiiṭṭhe panārammaṇe santīraṇakiriyājavanatadārammaṇāni somanassasahagatāni, iṭṭhamajjhatte, aniṭṭhe ca upekkhāsahagatāni honti. Yadā pana domanassānantaraṃ somanassassa paṭṭhāne paṭikkhittattā somanassapaṭisandhikassa atiiṭṭhādīsu paṭighe javite tadārammaṇabhavaṅgāni na uppajjanti, tadā aññaṃ paricitapubbaṃ parittārammaṇamārabbha anāvajjanampi nirodhato vuṭṭhahantassa sāmaññaphalaṃ viya antarā upekkhāsahagatasantīraṇaṃ uppajjati, tamanantaritvā bhavaṅgaṃ hotīti ayaṃ tadārammaṇaniyamo.

于安止速行之后，则无彼所缘。因为仅当速行之所缘为欲界，且为欲界结生者，于极大、清晰之所缘上，彼所缘方才生起。于极可爱所缘，推度、速行与彼所缘是喜俱生；于中等可爱与不可爱所缘，则是舍俱生。然而，当忧生起之后，喜之生起因缘被妨碍，若喜俱结生者于极可爱等所缘生起瞋恚速行，则彼所缘与有分心不生。此时，犹如从灭尽定出定者获得沙门果，虽无转向，仅缘于先前熟悉之微小所缘，于其中间亦会生起舍俱推度心，其后即为有分。此为彼所缘之定则。

Evaṃ pana bhavaṅgānantaraṃ chadvāre āvajjanādīni vīthicittāni. Iti yāvatāyukaṃ imināva kamena cittaniyāmato viññāṇāni pavattanti. Vīthicittānantaraṃ, pana bhavaṅgānantaraṃ vā sabbapacchimaṃ [Pg.78] taṃ ekūnavīsatividhaṃ bhavaṅgameva tasmiññevārammaṇe cutikiccañca sādhayamānaṃ pavattati, tasmiṃ niruddhe satto cuto nāma hoti. Tatopi cutito puna paṭisandhibhavaṅgavīthicutiyoti evaṃ punappunaṃ cittasantānaṃ yantayuttagoṇo viya bhavādīsu yāvānupādāya āsavehi na vimuccati, tāvāvicchinnaṃ pavattati eva. Evaṃ pavattamāne ca cittasantāne ‘‘tvaṃ bhavaṅgaṃ nāma hoti, tvaṃ tadanantaraṃ āvajjanaṃ…pe… tvaṃ tadanantaraṃ tadārammaṇaṃ nāma hoti, tvaṃ pana bhavaṅga’’ntiādinā niyāmako kattā nāma natthi, cittaniyāmenevetaṃ pavattati.

如是，于有分之后，于六门中，转向等心路心生起。乃至寿尽，识皆依此心之定则而流转。于心路心之后，或于有分之后，最后的十九种有分心，即于同一所缘上，行死亡之作用而生起；当其息灭时，有情即名为死亡。自死亡后，复有结生、有分、心路、死亡，如是心之相续，犹如轭于机轮之牛，只要尚未由无取而解脱诸漏，即于诸有中不断流转。于此心相续流转之时，实无主宰者或作者下令云：“你为有分，你为随后的转向……你为随后的彼所缘，你则为有分”等；此仅依心之定则而流转。

Pañcavidho hi niyāmo – bījaniyāmo utuniyāmo kammaniyāmo dhammaniyāmo cittaniyāmoti, tattha aṅkurapaṇṇadaṇḍapupphaphalādikkamena tesaṃ tesaṃ bījānaṃ aññoññavisadisarukkhatiṇagacchalatādisantāne attanā sadisaphaladānaṃ bījaniyāmo nāma. Tasmiṃ tasmiṃ samaye tesaṃ tesaṃ rukkhānaṃ ekappahārena pupphaphalapallavānaṃ gahaṇaṃ utuniyāmo nāma. Tassa tassa vā kusalākusalakammassa taṃtaṃsadisāsadisarūpārūpavipākadānaṃ, kammasarikkhakavipākadānañca kammaniyāmo nāma. Bodhisattānaṃ paṭisandhiggahaṇe, mātukucchito abhinikkhamane, abhisambodhidhammacakkappavattanādīsu ca dvattiṃsa pubbanimittāni dhammaniyāmo nāma. Yathāvuttena bhavaṅgāvajjanādikiccakkameneva cittappavatti cittaniyāmo nāma. Iminā pana cittaniyāmena yathākkamaṃ kiccavantesu cetesu cittesu dvipañcaviññāṇamanodhātujavanāni yathāsambhavaṃ ekakiccaṭṭhānāni, sesāni pana dviticatupañcakiccaṭṭhānāni, tāni ca pubbe vuttāni, suviññeyyāni ca. Evaṃ ekadvārikādīni ca. Yathā ca cittānaṃ, evaṃ taṃsampayuttacetasikānampi kiccadvāravasena saṅgaho veditabbo. Ayaṃ pana viseso – kiccato hi sabbatthakā tāva satta cittaṃ viya cuddasa kiccāni karonti. Vitakkavicārādhimokkhā [Pg.79] pana tayo dassanādipañcakiccāni vajjetvā nava, vīriyaṃ tato sampaṭicchanasantīraṇāni vajjetvā satta, pīti voṭṭhabbanāvajjanānipi vajjetvā santīraṇena saddhiṃ cha, viratiappamaññāvajjitā pana vīsati kusalābyākatā ceva chando ca santīraṇampi vajjetvā pañca, tato appamaññā tadārammaṇampi vajjetvā cattāri, viratiyo pana kusalā javanakiccameva karonti. Dvārato ca viratiyo manodvārikā eva, tathā karuṇāmuditā, dvāravinimuttā ca pana honti. Manodvāre eva hi duccaritaviramaṇaṃ sattapaññattiggahaṇañca hoti. Akusalā pana chadvārikā, tatthāpi mānaissāmacchariyakukkuccāni manodvārikānevāti keci. Avasesā chadvārikā ceva dvāravinimuttā ca. Sesaṃ cittasadisameva. Ārammaṇasaṅgaho pana nesaṃ parittārammaṇattike āvi bhavissatīti. Ayaṃ pakiṇṇakakathā.

有五种规律——种子规律、时节规律、业规律、法规律、心规律。其中，种子规律是指：依循发芽、生叶、长茎、开花、结果等次第，各类种子在各自相异的树木、草类、灌木、藤蔓等相续中，产生与自身相似的果实。时节规律是指：在特定时节，各类树木同时开花、结果、生出新芽。业规律是指：各类善、不善业产生相应相似或相异的色、无色异熟，以及产生与业相似的异熟。法规律是指：菩萨入胎时、出母胎时、证得正自觉、转法轮等时，三十二种前兆的显现。心规律是指：如前所述，依有分、转向等作用次第而有的心之流转。通过此心规律，在具有作用的心中，二五识、意界、速行等，根据各自情况，有的只执行一种作用，其余的则执行二、三、四、五种作用，这些前面已说明，且易于理解。单一门等情况亦是如此。如同心，心所法也应当根据其相应的作用与门来总摄。但有此区别：从作用而言，首先，七种遍行心所，如同心一般，执行十四种作用。寻、伺、胜解这三种，除去见等五种作用外，有九种作用；精进再除去领受、推度，有七种作用；喜再除去确定、转向，连同推度则有六种作用；除去三离与无量心所的二十种善与无记心所，以及欲，再除去推度，则有五种作用；再从其中，无量心所除去彼所缘，有四种作用；而三离只执行速行的作用。从门而言，三离只依意门，悲与喜也是如此，但它们也可以是离门的。因为只有在意门中，才有对恶行的远离及对有情概念的执取。不善心所则依六门，其中，有人主张慢、嫉、悭、恶作只依意门；其余则依六门且离门。其余与心相同。至于它们的所缘总摄，将在“小所缘三法”中阐明。此为杂项论说。

Cittuppādakaṇḍavaṇṇanā niṭṭhitā.

心生篇释义终。

Abyākatapadaṃ pana neva tāva niṭṭhitaṃ. Abyākatesu hi vipākābyākataṃ, kiriyābyākatañca vibhattaṃ, rūpābyākataṃ, pana nibbānābyākatañca avasiṭṭhaṃ. Tattha rūpābyākataṃ tāva bhūmito kāmāvacarameva, na bhinnaṃ, tathā sampayogatopi asambhavo eva. Sārammaṇadhammānameva, hi aññamaññasampayogo, na itaresanti. Dhammuddesato panetaṃ aṭṭhavīsatividhaṃ hoti. Seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātu cakkhu sotaṃ ghānaṃ jivhā kāyo rūpaṃ saddo gandho raso itthindriyaṃ purisindriyaṃ jīvitindriyaṃ hadayavatthu kāyaviññatti vacīviññatti ākāso rūpassa lahutā mudutā kammaññatā rūpassa upacayo santati jaratā aniccatā kabaḷīkāro āhāroti. Padabhājanīye panettha kiñcāpi hadayavatthu na āgataṃ, upari pana paṭṭhānapāḷiyaṃ [Pg.80] ‘‘yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattantī’’tiādinā (paṭṭhā. 1.1.8) sarūpeneva āgamissatīti taṃ idha gahitaṃ. Keci pana middharūpaṃ balarūpaṃ sambhavarūpaṃ jātirūpaṃ rogarūpanti imānipi pañca gahetvā ‘‘tettiṃsa rūpāni hontī’’ti vadanti, te tesaṃ abhāvaṃ, antogadhabhāvañca vatvā paṭikkhipitabbā. Imesu hi middhaṃ rūpameva na hoti arūpadhammattā nīvaraṇānaṃ. Middheneva hi pacalāyikākārena rūpappavatti hoti, balarūpaṃ pana vāyodhātuyā antogadhaṃ taṃsabhāvattā, sambhavarūpaṃ āpodhātuyā, jātirūpaṃ upacayasantatīsu, rogarūpañca jaratāaniccatāsu pavisati sappaccayasamuṭṭhitarūpavikārabhedesu rogabyapadesatoti sabbaṃ rūpaṃ aṭṭhavīsatividhameva hoti. Ayaṃ dhammuddesato vinicchayo.

然而，无记法(abyākatapada)尚未论述完毕。在无记法中，异熟无记(vipākābyākata)与唯作无记(kiriyābyākata)已经分别说明，但色法无记(rūpābyākata)与涅槃无记(nibbānābyākata)尚余。其中，色法无记从地而言，仅为欲界，并无分别；同样，从相应(sampayoga)而言，亦不可能。因为只有有缘法(sārammaṇadhamma)才能互相相应，其他则不然。然而，从法之列举(dhammuddesa)而言，它有二十八种。即：地界(pathavīdhātu)、水界(āpodhātu)、火界(tejodhātu)、风界(vāyodhātu)、眼、耳、鼻、舌、身、色、声、香、味、女根(itthindriya)、男根(purisindriya)、命根(jīvitindriya)、心所依处(hadayavatthu)、身表(kāyaviññatti)、语表(vacīviññatti)、虚空界(ākāsadhātu)、色轻快性(rūpassa lahutā)、色柔软性(rūpassa mudutā)、色适业性(rūpassa kammaññatā)、色积集(rūpassa upacayo)、色相续(rūpassa santati)、色老性(rūpassa jaratā)、色无常性(rūpassa aniccatā)、段食(kabaḷīkāro āhāro)。虽然在词义分析(padabhājanīya)中，心所依处未被述及，但在其后的《发趣论》(Paṭṭhāna)中，它将以“意界(manodhātu)与意识界(manoviññāṇadhātu)所依止之色”等（见 Paṭṭhāna 1.1.8）自身形式出现，故此处将其纳入。又有人执取睡眠色(middharūpa)、力色(balarūpa)、生起色(sambhavarūpa)、生色(jātirūpa)和病色(rogarūpa)这五种，而说“色法有三十三种”，应以“此等色法非有，或已摄于他处”来驳斥他们。其中，睡眠(middha)实非色法，因五盖(nīvaraṇa)为无色法。色法的活动仅是以昏沉(pacalāyikā)之相由睡眠而有；力色则因其自性与风界(vāyodhātu)同，而摄于风界中；生起色摄于水界(āpodhātu)中；生色摄于积集(upacaya)与相续(santati)中；病色则入于老性(jaratā)与无常性(aniccatā)中，因为“病”乃是对有缘而生起的色法变异(rūpavikāra)之一种称谓。是故，一切色法仅有二十八种。此为从法之列举角度的决断。

Lakkhaṇādito panettha kakkhaḷattalakkhaṇā pathavīdhātu, patiṭṭhānarasā, sampaṭicchanapaccupaṭṭhānā. Paggharaṇalakkhaṇā āpodhātu, brūhanarasā, saṅgahapaccupaṭṭhānā. Uṇhattalakkhaṇā tejodhātu, paripācanarasā, maddavānuppadānapaccupaṭṭhānā. Vitthambhanalakkhaṇā vāyodhātu, samudīraṇarasā, abhinīhārapaccupaṭṭhānā. Catassopi cetā sesabhūtattayapadaṭṭhānā. Rūpābhighātārahabhūtappasādalakkhaṇaṃ, daṭṭhukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā cakkhu, rūpesu āviñchanarasaṃ, cakkhuviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, daṭṭhukāmatānidānakammajabhūtapadaṭṭhānaṃ. Idaṃ pana yadetaṃ akkhikūpake patiṭṭhitaṃ nahārusuttakena matthaluṅgena ābaddhamaṃsayuttaṃ, yattha setampi atthi kaṇhampi lohitampi cattāripi mahābhūtāni, yañca semhussadattā setaṃ, pittussadattā kaṇhaṃ, ruhirussadattā lohitakaṃ, pathavussadattā patthiṇṇaṃ hoti, āpussadattā paggharati, tejussadattā [Pg.81] paridayhati, vāyussadattā paribbhamati, yañca loke nīlapakhumasamākiṇṇaṃ kaṇhasukkamaṇḍalavicittaṃ nīluppaladalasannibhaṃ dīghaṃ puthulaṃ cakkhūti vuccati, tassa sasambhāracakkhuno setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattidese sattasu picupaṭalesu āsittatelaṃ picupaṭalāni viya satta akkhipaṭalāni byāpetvā dhāraṇanahāpanamaṇḍanabījanakiccāhi catūhi dhātīhi khattiyakumāro viya sandhāraṇābandhanaparipācanasamudīraṇakiccāhi catūhi dhātūhi katūpakāraṃ āyunā anupāliyamānaṃ vaṇṇagandharasādīhi parivutaṃ utucittāhārehi upatthambhiyamānaṃ pamāṇato ūkāsiramattaṃ cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Vuttampi cetaṃ dhammasenāpatinā –

于此，从特相（lakkhaṇa）而言，地界（pathavīdhātu）的特相是坚硬性（kakkhaḷatta），作用（rasa）是支持（patiṭṭhāna），现起（paccupaṭṭhāna）是承受（sampaṭicchana）。水界（āpodhātu）的特相是流动性（paggharaṇa），作用是增长（brūhana），现起是凝聚（saṅgaha）。火界（tejodhātu）的特相是热性（uṇhatta），作用是成熟（paripācana），现起是提供柔软（maddavānuppadāna）。风界（vāyodhātu）的特相是支持性（vitthambhana），作用是鼓动（samudīraṇa），现起是推动（abhinīhāra）。这四界都以其余三界为近因（padaṭṭhāna）。眼（cakkhu）的特相是能为色所撞击的净色（bhūtappasāda），或者是由欲见（daṭṭhukāmatā）为因、由业（kamma）生起的净色；它的作用是摄取色境（āviñchana），现起是作为眼识（cakkhuviññāṇa）的所依（ādhārabhāva），近因是由欲见为因、由业生起的四大种（bhūta）。此眼安住于眼眶（akkhikūpa）中，由筋腱（nahārusuttaka）与脑髓（matthaluṅga）相连，并与肌肉（maṃsa）结合，其中有白色、黑色和红色，也有四大种（mahābhūta）；它因痰（semha）多而呈白色，因胆汁（pitta）多而呈黑色，因血液（ruhira）多而呈红色；因地界多而坚硬（patthiṇṇa），因水界多而流动（paggharati），因火界多而灼热（paridayhati），因风界多而转动（paribbhamati）。世间所谓的眼，是指那被青色睫毛（nīlapakhuma）所围绕，黑白眼珠（kaṇhasukkamaṇḍala）相间，状似青莲花（nīluppala）瓣般细长而宽阔之物。这具足诸缘的眼净色，位于被白眼珠（setamaṇḍala）围绕的黑眼珠（kaṇhamaṇḍala）中央，在能够映现前方身体形态之处，它遍布于七层眼膜（akkhipaṭala）中，如同油渗透于七层棉絮（picupaṭala）般。它犹如刹帝利王子（khattiyakumāra），由四位乳母（dhātī）以扶持（dhāraṇa）、沐浴（nahāpana）、装饰（maṇḍana）和扇风（bījanakicca）之务来照料；由四界（dhātu）以支持（sandhāraṇa）、结合（ābandhana）、成熟（paripācana）和鼓动（samudīraṇa）之务来资助；它被寿（āyu）所守护，被颜色、气味、味道等所围绕，被时节（utu）、心（citta）和食（āhāra）所支持；其大小如虱头（ūkāsira）一般，适当地成就作为眼识（cakkhuviññāṇa）等的所依（vatthu）和门（dvāra）而安住。法将（dhammasenāpati）也曾说过：

‘‘Yena cakkhupasādena, rūpāni manupassati;

Parittaṃ sukhumaṃ etaṃ, ūkāsirasamūpama’’nti.

以眼之净色，能见诸色相；此净色微细，犹如虱子头。

Saddābhighātārahabhūtappasādalakkhaṇaṃ, sotukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā sotaṃ, saddesu āviñchanarasaṃ, sotaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, sotukāmatānidānakammajabhūtapadaṭṭhānaṃ. Idaṃ pana sasambhārasotabilassa anto tanutambalomācite aṅgulivedhakasaṇṭhāne padese vuttappakārāhi dhātuādīhi katūpakārānupālanaparivāropatthambhaṃ sotaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.

耳（sota）的特相是能为声所撞击的净色（bhūtappasāda），或者是由欲闻（sotukāmatā）为因、由业生起的净色；它的作用是摄取声境（āviñchana），现起是作为耳识（sotaviññāṇa）的所依，近因是由欲闻为因、由业生起的四大种。此耳净色安住于具足诸缘的耳孔（sotabila）内部，在状如指环、为细柔的赤色茸毛所覆盖之处，由如前所述的四界等所资助、守护、围绕、支持，适当地成就作为耳识等的所依和门而安住。

Gandhābhighātārahabhūtappasādalakkhaṇaṃ, ghāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā ghānaṃ, gandhesu āviñchanarasaṃ, ghānaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, ghāyitukāmatānidānakammajabhūtapadaṭṭhānaṃ[Pg.82]. Idañca sasambhāraghānabilassa anto ajapadasaṇṭhāne padese vuttappakāropakārānupālanaparivāropatthambhaṃ ghānaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.

鼻（ghāna）的特相是能为香所撞击的净色，或者是由欲嗅（ghāyitukāmatā）为因、由业生起的净色；它的作用是摄取香境，现起是作为鼻识（ghānaviññāṇa）的所依，近因是由欲嗅为因、由业生起的四大种。此鼻净色安住于具足诸缘的鼻孔（ghānabila）内部，在状如羊蹄之处，由如前所述的方式所资助、守护、围绕、支持，适当地成就作为鼻识等的所依和门而安住。

Rasābhighātārahabhūtappasādalakkhaṇā, sāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇā vā jivhā, rasesu āviñchanarasā, jivhāviññāṇassa ādhārabhāvapaccupaṭṭhānā, sāyitukāmatānidānakammajabhūtapadaṭṭhānā. Esā ca sasambhārajivhāmajjhassa upari uppaladalaggasaṇṭhāne padese vuttappakāropakārānupālanaparivāropatthambhā jivhāviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānā tiṭṭhati.

舌（jivhā）的特相是能为味所撞击的净色，或者是由欲尝（sāyitukāmatā）为因、由业生起的净色；它的作用是摄取味境，现起是作为舌识（jivhāviññāṇa）的所依，近因是由欲尝为因、由业生起的四大种。此舌净色安住于具足诸缘的舌的中央表面，在状如青莲花瓣尖端之处，由如前所述的方式所资助、守护、围绕、支持，适当地成就作为舌识等的所依和门而安住。

Phoṭṭhabbābhighātārahabhūtappasādalakkhaṇo, phusitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇo vā kāyo, phoṭṭhabbesu āviñchanaraso, kāyaviññāṇassa ādhārabhāvapaccupaṭṭhāno, phusitukāmatānidānakammajabhūtapadaṭṭhāno. Ayaṃ pana imasmiṃ kāye yāvatā upādinnā pathavīāpokoṭṭhāsā honti, tattha sabbattha kappāsapaṭale sneho viya anugato vuttappakāropakārānupālanaparivāropatthambho kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamāno tiṭṭhati. Keci (dha. sa. aṭṭha. 600) pana ‘‘tejādhikānaṃ bhūtānaṃ pasādo cakkhu, vivaravāyuāpapathaviadhikānaṃ sotaghānajivhākāyā’’ti vadanti. Apare (dha. sa. a. 600) ‘‘tejosabhāvaṃ cakkhu, ākāsapathaviāpavāyusabhāvā sotaghānajivhākāyā’’ti vadanti. ‘‘Tejādisahakārittā, tejādiguṇarūpādivisayattā cā’’ti kāraṇañca yathākkamaṃ vadanti. Te ca vattabbā – ko panevamāha ‘‘sahakārisabhāveheva indriyehi bhavitabba’’nti, ‘‘rūpādayo vā tejādīnaṃ [Pg.83] guṇā’’ti. Avinibbhogesu hi bhūtesu ‘‘ayaṃ imassa guṇo, ayaṃ imassa guṇo’’ti na labbhā vattunti. Athāpi vadeyyuṃ ‘‘tejādiadhikesu sambhāresu rūpādīnaṃ adhikabhāvadassanato icchitabbametaṃ ‘rūpādayo tejādīnaṃ guṇā’’’ti, te vattabbā iccheyyāma, yadi āpādhikassa āsavassa gandhato pathaviadhike kappāse gandho adhikataro siyā, tejādhikassa ca uṇhodakassa vaṇṇatopi sītūdakassa vaṇṇo parihāyetha. Yasmā panetaṃ ubhayampi natthi, tasmā pahāyetha tametesaṃ nissayabhūtānaṃ visesakappanaṃ. Yathā avisesepi ekakalāpe bhūtānaṃ rūparasādayo aññamaññaṃ visadisā honti, evaṃ cakkhupasādādayopīti gahetabbametaṃ. Kiṃ panesaṃ visesakāraṇaṃ natthīti? No natthi. Kiṃ pana tanti? Kammameva nesaṃ asādhāraṇaṃ kāraṇaṃ janakataṇhājanitānaṃ bhūtānaṃ visesato. Bhūtavisese hi sati pasādova nuppajjati. Samānānaṃ hi bhūtānaṃ pasādo, na visamānānanti porāṇā. Evaṃ kammavisesato visesavantesu cetesu cakkhusotāni asampattavisayaggāhakāni attano nissayaṃ anallīnanissayeva visaye viññāṇahetuttā. Ghānajivhākāyā pana sampattavisayaggāhakā nissayavasena ceva sayañca attano nissayaṃ allīne eva visaye viññāṇahetuttā.

身（kāyo）的特相是能为所触（phoṭṭhabba）撞击的净色，或者是由欲触（phusitukāmatā）为因、由业生起的净色；它的作用是摄取所触，现起是作为身识（kāyaviññāṇa）的所依，近因是由欲触为因、由业生起的大种。此身净色遍在于此身中所有被执取的地、水部分，犹如油脂渗透棉絮，由如前所述的方式所资助、守护、围绕、支持，适当地成就作为身识等的所依和门而安住。有些论师（《法集论注》600页）说：“火界增盛的诸大种之净色是眼根，空、风、水、地增盛的（诸大种之净色）是耳、鼻、舌、身根。”另一些论师（《法集论注》600页）说：“眼根以火为自性，耳、鼻、舌、身根则以空、地、水、风为自性。”他们依次提出理由：“因为有火等作为助缘”，以及“色等是火等的性质”。应对他们说：谁曾说过“诸根必须由助缘的自性所构成”？或“色等是火等的性质”？在不可分离的诸大种中，实无法说“这是此（大种）的性质，那是彼（大种）的性质”。若他们又说：“因为见到在火等（大种）增盛的组合中，色等（所造色）也增盛，故应接受‘色等是火等的性质’此一观点”，应对他们说：我们愿意接受，假如水界增盛的汁液的香，会比地界增盛的棉花的香更浓；并且火界增盛的热水的颜色，会劣于（火界较少的）冷水的颜色。然而，因为这两者皆非事实，所以他们对于这些所依大种的差别设定应当舍弃。犹如在一个色聚中，即使诸大种没有差别，色、香、味等也互不相同，同样，眼净色等也是如此，应如是理解。那么，难道没有使它们产生差别的原因吗？并非没有。那是什么呢？唯有业是它们不共的原因——对于由渴爱所生的诸大种而言，（业是其）差别（之因）。因为若诸大种有差别，净色则不会生起。古人说：“从平等的大种生起净色，不从不平等的（大种生起）。”如是，由于业的差别而有差别的此等（净色）中，眼根与耳根是摄取未至之境者，因为它们的所依不依附于境界，而成为识（生起）之因。而鼻、舌、身根是摄取已至之境者，因为它们的所依以及它们自身，都依附于境界，而成为识（生起）之因。

Keci pana ‘‘cakkhusotānipi sampattavisayaggāhakāneva, dūre ṭhitesupi candarūpādīsu sīghayāyinayanaraṃsisaññogena, saddānañca paramparāyāgantvā sotabile ghaṭṭanena viññāṇuppattito. Teneva hi kuṭṭādiantaritesu, vicchiddapabbataleṇādigatesu ca rūpasaddesu viññāṇaṃ na [Pg.84] uppajjatī’’ti vadanti. Tesampi hi cakkhuno dūrāsannesu candarukkhādīsu anupalakkhitakālabhedena raṃsisamāyojanasāmatthiyaṃ, saddānampi dūrāsannānaṃ aviditatābhedaṃ āgantvā sotabilaghaṭṭanasāmatthiyaṃ viññāṇuppattihetubhūtaṃ upagantabbaṃ. Tato paraṃ tattheva ṭhitānaññeva viññāṇuppādanasāmatthiyopagamanaṃ. Kuṭṭaleṇādiantaritānañca rūpasaddānaṃ sahakāripaccayavirahato anāpāthagamanaṃ. Itarathā tesampi tādisesu indriyasaññogaṃ na dhāvitabbaṃ. Gamananivāraṇampi uppattinivāraṇameva, tatheva sahakāripaccayavirahato yādiseva tesaṃ indriyasaññogo hoti, tādise viññāṇuppatti hotīti gahetabbaṃ.

然而，另一些人说：“眼根与耳根也是摄取已至之境者，因为对于远处如月亮等色境，是由于速行之眼光的接触而生起识；声音则是通过辗转传来，与耳孔撞击而生起识。因此，当色与声被墙壁等所阻隔，或处于有裂缝的山岩、洞窟等中时，识便不生起。”对他们而言，也应承认：眼根对于远近的月亮、树木等，具有以未被察觉的时间差而连接光线的能力；声音对于远近（之声），也具有以未被察觉的差异而前来撞击耳孔的能力，此二者是识生起之因。此后，才承认（色声）仅住于彼处即有产生识的能力。至于被墙壁、洞窟等所阻隔的色与声，是因缺少助缘而不到达（根门）范围。否则，它们在此等情况下也无法与诸根接触。阻止（所缘）前来也即是阻止（识）生起，应理解为：正因为缺少助缘，它们与根有怎样的接触，识便怎样生起。

Cakkhu tāva dūre ṭhitānaṃ candādīnampi gahaṇato asampattaggāhakaṃ hotu, sotaṃ pana dūre rukkhaṃ chindantānaṃ, vatthaṃ dhovantānañca dūratova paññāyamānakāyavikārādinā saddhiṃ saddaṃ gahetuṃ asamatthatāya kathaṃ saṇikaṃ vavatthāpayamānaṃ taṃ asampattaggāhakaṃ hotīti? Tatthāpi ca kuṭhārivatthādīnaṃ paṭhamanipātasaddānaṃ mandatāya yathā hatthachijjamānasākhāpalāsacalanādisamuṭṭhitamandasaddānaṃ paramparāyāgamanaṃ natthi, tathā anāpāthagamanampi, pacchā pana ghaṭṭanānighaṃsassa balavatāya uppannamahāsaddānaṃ āgamanaṃ viya tattheva ṭhitānaññeva āpāthagamanaṃ hoti, itarathā dūrāsannādivavatthānāni na siyuṃ gandhādīnaṃ viya, tasmā asampattagocarānevetāni, ghānādīni ca sampattagocarānīti veditabbāni.

首先，眼根因能摄取远处月亮等境，可算是摄取未至之境者。但耳根，因无法同时与远处可辨识的砍树、洗衣等身体动作一起，缓慢地确立其声音，如何能成为摄取未至之境者呢？于彼（情形），斧头、衣物等初次撞击的声音，因其微弱，犹如用手折断枝叶、摇动等所生起的微弱声音，不会辗转传来，故不到达（根门）范围。之后，由强力的撞击摩擦所生起的大声，则犹如（声音）前来一般，仅住于彼处即到达（根门）范围。否则，（声音）就会像香等一样，没有远近等的区别了。是故，当知此等（眼、耳）是以未至者为境，而鼻根等则是以已至者为境。

Ahisuṃsumārapakkhikukkurasiṅgālasadisāni cetāni. Yathā hi ahi nāma bahisittasammaṭṭhaṭṭhāne nābhiramati, taṃ vihāya tiṇapaṇṇagahanavammikādivisamajjhāsayova hoti, evaṃ [Pg.85] cakkhupi sammaṭṭhabhittiādiṃ vihāya itthipurisapupphalatācittādivisamajjhāsayaṃ hoti. Yathā ca suṃsumāropi bahi caraṇaṃ vihāya udake bilajjhāsayo hoti, evaṃ sotampi vātapānacchiddādibilajjhāsayaṃ hoti. Yathā hi gijjhādipakkhīpi bhūmirukkhādiṃ vihāya ākāse pakkhandanajjhāsayo hoti, evaṃ ghānampi uddhaggaṃ hutvā gandhapavesakavātākaḍḍhanatthaṃ ākāsajjhāsayaṃ hoti. Yathā kukkuro bahigāmacāraṃ vihāya āmisagavesī gāmajjhāsayo mahānasādininnacitto hoti, evaṃ jivhāpi āpajjhāsayā hoti. Yathā ca siṅgālo bahisusānacāraṃ vihāya maṃsagavesī susānajjhāsayo hoti, evaṃ kāyopi anupādinnaṃ sukhasamphassasayanādiṃ labhitvāpi upādinnajjhāsayo hoti. Aññaṃ hi upādinnakaṃ alabhamānā sattā attano jaṇṇukāni urantaraṃ pavesetvā hatthatale sīsaṃ katvāpi nipajjanti. Ālokavivaravāyujalapathavipaccayāni cetāni viññāṇuppādakāni. Evametesaṃ pañcannaṃ pasādānaṃ lakkhaṇarasapaccupaṭṭhānapadesanissayagocarajjhāsayappaccayabhedena vavatthānaṃ veditabbaṃ.

此等（净色）与蛇、鳄鱼(suṃsumāra)、鸟、狗、豺狼(siṅgāla)的习性相似。譬如，蛇不喜居于洒扫过的地方，舍离彼处，而倾向于草、叶、丛林、蚁穴等不平之处；眼根也是如此，舍离平整的墙壁等，而倾向于男女、花、藤的图画等不平之物。又如鳄鱼舍离岸上的行动，而倾向于水中的洞穴；耳根也是如此，有如窗孔等洞穴般的习性。又如鹫(gijjha)等鸟类舍离地面、树木等，而倾向于飞入空中；鼻根也是如此，向上扬起，为吸入带香气的风，而有倾向于空中的习性。又如狗舍离村外的游荡，为寻觅食物而倾向于村内，心向厨房等低下之处；舌根也是如此，有喜好水的习性。又如豺狼舍离冢外的游荡，为寻觅肉食而倾向于冢间；身根也是如此，纵使获得无执取的舒适所触与卧具等，仍倾向于有执取之物。因为有情若得不到其他有执取之物，便会将双膝纳入胸怀，以手掌托头而卧。光明、孔隙、风、水、地界是此等（净色）产生识的诸缘。如是，应知此五净色根，依特相、作用、现起、近因、所依、境界、习性、缘而有差别。

Cakkhupaṭihananalakkhaṇaṃ rūpaṃ, cakkhuviññāṇassa visayabhāvarasaṃ, tasseva gocarabhāvapaccupaṭṭhānaṃ, catumahābhūtapadaṭṭhānaṃ, yathā cetassa, evaṃ sabbesampi upādārūpānaṃ padaṭṭhānaṃ veditabbaṃ, visesaṃ pana vakkhāma. Tayidaṃ rūpaṃ nīlapītalohitodātakāḷamañjiṭṭhasāmachāyātapaālokandhakārādivasena anekavidhaṃ. Keci pana ‘‘andhakāro nāma ālokābhāvamatto eva, tato eva tattha gatarūpāni na dissantī’’ti vadanti, taṃ na yuttaṃ. Yathā hi nīlameghamaṇiādīnaṃ chāyā ālokavisadisā vaṇṇāyatanabhūtā hoti, evaṃ bhitticchadanabhūmipabbatādicchāyā ca ghanībhūtā ghaṭarūpādicchādanato ālokavisadiso andhakāroti [Pg.86] daṭṭhabbo, sotapaṭihananalakkhaṇo saddo, sotaviññāṇassa visayabhāvaraso, tasseva gocarabhāvapaccupaṭṭhāno. So gītabherisaddādivasena anekavidho. Ghānapaṭihananalakkhaṇo gandho, ghānaviññāṇassa visayabhāvaraso, tasseva gocarabhāvapaccupaṭṭhāno. So mūlagandhasāragandhādivasena anekavidho. Jivhāpaṭihananalakkhaṇo raso, jivhāviññāṇassa visayabhāvaraso, tasseva gocarabhāvapaccupaṭṭhāno. So mūlarasatacarasādīnaṃ vasena anekavidho.

色，为眼所撞击是其特相，作为眼识的所缘是其作用，作为眼识的境界是其现起，四大种是其近因。正如它一样，一切所造色也应知是以四大种为近因，但我们将说明其差别。此色有青、黄、赤、白、黑、茜红、暗绿、影、日照、光明、黑暗等多种。有人说：“黑暗只是无光明而已，因此在彼处的色法才看不见。”此说不当。譬如青云、宝珠等的影子，虽与光明不同，却也是色处；同样，墙壁、屋顶、地面、山脉等的影子，因遮蔽了瓶等色法而变得浓厚，故应视之为与光明不同的黑暗。声，为耳所撞击是其特相，作为耳识的所缘是其作用，作为耳识的境界是其现起。它有歌声、鼓声等多种。香，为鼻所撞击是其特相，作为鼻识的所缘是其作用，作为鼻识的境界是其现起。它有根香、心材香等多种。味，为舌所撞击是其特相，作为舌识的所缘是其作用，作为舌识的境界是其现起。它有根味、皮味等多种。

Itthibhāvalakkhaṇaṃ itthindriyaṃ, itthīti pakāsanarasaṃ, itthiliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. Purisabhāvalakkhaṇaṃ purisindriyaṃ, purisoti pakāsanarasaṃ, purisaliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. Ubhinnampesaṃ itthipurisaliṅgādīnaṃ kāraṇabhāvo na sarasato atthi kenaci paccayena nesaṃ paccayabhāvassa paṭṭhāne anāgatattā, attano pana janakapaccayabhūtaāgamanatova. Itthipurisānaṃ paṭiniyataliṅganimittakuttākappabhāvānuguṇarūpānampi niyamena uppajjanato, liṅganimittādivohārānañca tappadhānato paccayabhāvo, indriyabhāvo ca pariyāyato vutto. Teneva hi itthiubhatobyañjanakassa purisindriyābhāvepi purisaliṅganimittādibyañjanaṃ, purisaubhatobyañjanakassa itthindriyābhāvepi itthiliṅganimittādibyañjanañca purimakammato eva uppajjati. Yadi hi nesaṃ taṃtaṃindriyeneva paṭiniyatabyañjanāni uppajjeyyuṃ, dutiyabyañjanassa abhāvo āpajjati. Na hi tesaṃ bhāvadvayaṃ atthi. Yadi siyā, sabbadāpi byañjanadvayassa bhāvappasaṅgo siyā. Itthiubhatobyañjanakassa hi itthindriyameva vijjati, na itaraṃ. Tassa pana yadā itthiyaṃ rāgacittaṃ uppajjati, tadā purisabyañjanaṃ pātubhavati, itthibyañjanaṃ paṭicchannaṃ hoti. Tathā itarassa itaraṃ. Yasmā panesaṃ ekameva indriyaṃ niyataṃ[Pg.87], tasmā itthiubhatobyañjanako sayampi gabbhaṃ gaṇhāti, parampi gaṇhāpeti. Purisaubhatobyañjanako paraṃ gaṇhāpeti, sayaṃ pana na gaṇhāti. Yathā tesaṃ ubhatobyañjanakānaṃ kammasahāyaṃ rāgacittameva byañjanakāraṇaṃ, na bhāvo, evaṃ pakatitthipurisānampi bhāvadvayajanakakammādipaccayo eva taṃtaṃliṅganimittādikāraṇanti gahetabbaṃ. Ubhayampi cetaṃ paṭhamakappikānaṃ pavatte samuṭṭhāti, tato aparabhāge paṭisandhiyameva, sabbesaṃ pana pavatte eva parivattati. Imesu ca purisaliṅgaṃ uttamaṃ, itthiliṅgaṃ hīnaṃ, tasmā purisaliṅgaṃ balavaakusalena antaradhāyati, itthiliṅgaṃ dubbalakusalena patiṭṭhāti. Itthiliṅgaṃ pana antaradhāyantaṃ dubbalākusalena antaradhāyati, itaraṃ balavakusalena patiṭṭhāti. Evaṃ ubhayampi sugatiyaṃ akusaleneva antaradhāyati, kusaleneva patiṭṭhāti. Kāyappasādo viya ca sakalasarīrabyāpakameva, na ca kāyappasādādīnaṃ ṭhitokāse tiṭṭhati.

女根(itthindriya)以女性状态(itthibhāva)为特征，以显示为“女”为作用，以作为女性的性征(liṅga)、相(nimitta)、姿态(kutta)与举止(ākappa)之因为现起。男根(purisindriya)以男性状态(purisabhāva)为特征，以显示为“男”为作用，以作为男性的性征、相、姿态与举止之因为现起。此二者对于男女的性征等之所以为因，并非自性使然，因为在《发趣论》(Paṭṭhāna)中并未提及它们是其缘，而只是由于其自身的生起缘到来。因为男女两性与其固定的性征、相、姿态、举止相应的色法必定会生起，并且性征、相等等的言说也主要依附于此，所以说它们的缘性与根性只是方便说。因此，女性两性人(itthiubhatobyañjanaka)即使没有男根，其男性的性征、相等等的表现，以及男性两性人(purisaubhatobyañjanaka)即使没有女根，其女性的性征、相等等的表现，都只是由前业而生。如果这些固定的性征必须由相应的根来产生，那么第二种性征就会不存在。实际上，他们不可能同时具有两种性根，否则就会一直出现两种性征。女性两性人只有女根，而没有男根。当她对女性生起贪欲心时，男性性征就会显现，而女性性征则会隐藏；另一方的情况也是如此。因为他们只有一种确定的性根，所以女性两性人既可以自己怀孕，也可以让别人怀孕；而男性两性人只能让别人怀孕，自己却不能怀孕。正如这些两性人，是以业为助伴的贪欲心为性征之因，而非性根本身，所以对于正常的男女也应理解为：生成两种性根的业等缘才是决定各自性征、相等等之因。这两种（性根）最初在初劫(paṭhamakappika)众生的生命期(pavatta)中生起，此后则只在结生(paṭisandhi)时生起，而对所有众生来说，（性征的）转变只在生命期中发生。在这些性征中，男性性征为胜，女性性征为劣。因此，男性性征由强的不善业而消失，女性性征由弱的善业而确立。而女性性征消失时，是由弱的不善业所致；另一方（男性性征）则由强的善业而确立。如此，两种性征在善趣中都因不善业而消失，因善业而确立。它就像身净色(kāyappasāda)一样遍布全身，并且不住于身净色等所住的处所。

Yadi evaṃ na sabbattha kāyabhāvindriyānīti? Nevaṃ paramatthato sabbattha, vinibbhujitvā panesaṃ okāsabhedaṃ paññāpetuṃ na sakkā rūparasādīnaṃ viya. Na hi paramatthato rūpe raso atthi. Yadi siyā, rūpaggahaṇeneva gahaṇaṃ gaccheyya. Evaṃ kāyabhāvindriyāni paramatthato na sabbattha, na ca sabbattha natthi vivecetuṃ asakkuṇeyyatāya heṭṭhā vuttalakkhaṇādivavatthānatopi cesaṃ asammissatā desato na vivekābhāvepi. Na kevalañca imāneva, sabbānipi rūpāni asammissāneva honti. Yathā hi pañcavaṇṇena kappāsena vaṭṭiṃ katvā dīpe jalite kiñcāpi jālā ekābaddhā viya honti, tassa tassa pana aṃsuno pāṭiyekkaṃ jālā aññamaññaṃ asammissāva. Evaṃ kāyabhāvindriyādīni ekasmiṃ ṭhāne samosaṭānipi bhinnaṭṭhānesu heṭṭhupariyādivasena natthi, tānipi asammissāneva honti.

（问：）若如此，身根与性根是否非遍在？（答：）并非如此。从胜义上说，它们是遍在的，但又无法像色、味等那样，分离而指出其处所的差别。胜义上，色中无味。若有，则取色时亦应取到味。同样，身根与性根从胜义上说并非遍在，亦非不遍在，因为无法将它们分离。并且，根据前面所说的特征等规定，即使在处所上没有分离，它们也是不相混杂的。不仅是这些，一切色法都是不相混杂的。譬如，用五色棉线做成灯芯点燃，火焰虽看似连成一片，但每一缕棉线的火焰，实际上是彼此不相混杂的。同样，身根与性根等虽然汇集于一处，但并非以上下等方式处于不同位置，它们也是不相混杂的。

Sahajarūpānaṃ [Pg.88] anupālanalakkhaṇaṃ jīvitindriyaṃ, tesaṃ pavattanarasaṃ, tesaṃyeva ṭhapanapaccupaṭṭhānaṃ, yāpayitabbadhammapadaṭṭhānaṃ. Atthikkhaṇe eva cetaṃ sahajarūpāni anupāleti udakaṃ viya uppalādīni, na bhaṅgakkhaṇe sayaṃ bhijjamānattā, yathāsakaṃ paccayuppannepi ca dhamme pāleti dhātī viya kumāraṃ, sayaṃpavattitadhammasambandheneva ca pavattati niyāmako viyāti daṭṭhabbaṃ.

命根的特征是守护俱生色法，作用是使它们持续，现起为维持它们，以应被维持的法为近因。应知，它仅在（俱生色法）存在的瞬间守护它们，如水之于莲花等；不在坏灭的瞬间（守护），因其自身亦在坏灭。它守护由各自因缘所生的法，犹如乳母守护婴儿；并且它仅通过与自身所维持的法相关联而持续，犹如舵手。

Manodhātumanoviññāṇadhātūnaṃ nissayalakkhaṇaṃ hadayavatthu, tāsaññeva dhātūnaṃ dhāraṇarasaṃ, ubbahanapaccupaṭṭhānaṃ. Idaṃ pana hadayavatthu yadetaṃ antosarīre dvinnaṃ thanānaṃ majjhe bāhirapattāni apanetvā adhomukhaṭṭhapitarattapadumamakulasaṇṭhānaṃ bahi maṭṭhaṃ, anto kosātakīphalassa abbhantarasadisaṃ, paññavantānaṃ thokaṃ vikasitaṃ, mandapaññānaṃ makuḷitaṃ, hadayamaṃsayamakaṃ parikkhipitvā vakkayakanakilomakapihakādayo tiṭṭhanti. Tassa sasambhārahadayamaṃsassa anto punnāgaṭṭhipatiṭṭhānamatte āvāṭake saṇṭhitaṃ addhapasatamattalohitaṃ saṇṭhāti. Tañca rāgacaritassa rattaṃ, dosacaritassa kāḷakaṃ, mohacaritassa maṃsadhovanaudakasadisaṃ, vitakkacaritassa kulatthayūsavaṇṇaṃ, saddhācaritassa kaṇikārapupphavaṇṇaṃ, buddhicaritassa acchaṃ vippasannaṃ anāvilaṃ paṇḍaraṃ parisuddhaṃ niddhotajātimaṇi viya jutimantaṃ hoti, byāpetvā sandhāraṇādikiccehi bhūtehi katūpakāraṃ āyunā anupāliyamānaṃ vaṇṇādiparivutaṃ utucittāhārehi upatthambhiyamānaṃ manodhātumanoviññāṇadhātūnañceva taṃsampayuttānañca vatthubhāvaṃ sādhayamānaṃ tiṭṭhati.

心所依处(hadayavatthu)的特相是作为意界与意识界的依处，作用是支持此等界，现起是负载它们。此心所依处位于体内两乳之间，除去外层后，形状像一朵倒置的红色莲花苞，外面光滑，内部犹如丝瓜瓤。对于有慧者，它稍微开放；对于慧劣者，它则保持含苞。肾、肝、肺、脾等器官围绕着心肉而存在。在这具备各种组成部分的心肉之内，有一个龙脑香树籽大小的空腔，其中存有约半捧的血液。这血液，贪行者呈红色，瞋行者呈黑色，痴行者如洗肉水，寻行者呈扁豆汤色，信行者呈迦尼迦罗花色，慧行者则清澈、明净、无浊、洁白、纯净，犹如一颗擦拭干净的纯种宝珠，光彩夺目。它受到以维持等作用而行事的诸大种的帮助，由命根所维护，被色等所围绕，由时节、心与食所资助，持续地成就其作为意界、意识界及彼等相应法之所依的地位。

Abhikkamādippavattakacittasamuṭṭhānavāyodhātuyā sahajarūpakāyasanthambhanasandhāraṇacalanassa paccayākāravikāralakkhaṇā kāyaviññatti, adhippāyappakāsanarasā, kāyavipphandanahetubhāvapaccupaṭṭhānā, cittasamuṭṭhānavāyodhātupadaṭṭhānā. Vacībhedappavattakacittasamuṭṭhānapathavīdhātuyā upādinnaghaṭṭanassa [Pg.89] paccayākāravikāralakkhaṇā vacīviññatti, adhippāyappakāsanarasā, vacīghosassa hetubhāvapaccupaṭṭhānā, cittasamuṭṭhānapathavīdhātupadaṭṭhānā. Ubhopetā kāyavipphandanavacīghosehi sayaṃ viññeyyattā, adhippāyaviññāpanato ca ‘‘kāyavacīviññattiyo’’ti vuccanti. Cakkhusotapathasmiṃ hi ṭhatvā kenaci hatthavikārasīsukkhipanādikāyavikāre, sadde vā kate tathāpavattarūpasaddāyatanāni cakkhusotaviññeyyāni, na tāni viññattiyo, cittasamuṭṭhitakalāpagatāya pana vāyodhātuyā sahajātarūpakāyasandhāraṇacalanādīnaṃ paccayabhūto vikāro kāyaviññatti, tathā cittasamuṭṭhitapathavīdhātuyā upādinnaghaṭṭanassa paccayabhūto ākāravikāro vacīviññatti. Na ca tā cakkhusotaviññeyyā, tā pana manodvārikajavanehi tālapaṇṇādisaññāya udapānādīni viya yathāgahitakāyavikāravacīghosānusārena tiracchānānampi viññeyyā, tadanusāreneva ‘‘idañcidañca esa kāreti, vadati cā’’ti adhippāyo ca viññeyyo hoti, tasmā sayaṃ viññeyyato, adhippāyaviññāpanato ca ‘‘viññattiyo’’ti vuccanti.

身表的特相是，作为由行进等心所生起的风界所俱生的色身之支持、维持与活动的缘，而呈现的一种状态变化；作用是表达意图；现起是作为身体活动的原因；近因是心生风界。语表的特相是，作为由引发言语之心所生起的地界所致的发声器官摩擦之缘，而呈现的一种状态变化；作用是表达意图；现起是作为语音的原因；近因是心生地界。此二者，因能通过身体的动作与语音而被认知，且能表达意图，故被称为“身语表”。因为，对于眼门与耳门而言，当有人做出挥手、摇头等身体变化，或发出声音时，如此生起的色处与声处是眼识与耳识所能了知的，但它们并非“表”。然而，由心生色聚中的风界，作为俱生色身之支持、维持、活动等的缘而产生的一种变异，才是身表；同样，由心生地界作为发声器官摩擦之缘而产生的一种状态变化，才是语表。此二者并非眼识与耳识所能了知，而是通过意门速行，犹如通过棕榈叶等标记而了知水井等一般，即使是傍生也能根据所感知的身体变化与语音而了知。并且，正是依据于此，才能了知“此人正在做这个、说那个”的意图。因此，因其自身能被了知，且能表达意图，故被称为“表”。

Tattha ca manodvārikajavanavīthiyaṃ sattasu kāmāvacarajavanesu kāyaviññattijanakesu purimehi chahi javanehi samuṭṭhitavāyodhātuyo upatthambhanasandhāraṇakiccameva kātuṃ sakkonti, abhikkamādiṃ pana nipphādetuṃ na sakkonti. Sattamajavanasamuṭṭhitā pana heṭṭhā chahi javanehi samuṭṭhitavāyodhātuyopatthambhaṃ labhitvā sattahi yugehi ākaḍḍhitabbabhāraṃ sakaṭaṃ sattamayugayuttagoṇo viya itarachayugayuttagoṇopatthambhaṃ labhitvā rūpakāyassa abhikkamapaṭikkamādiṃ kāretuṃ sakkoti, evaṃ vacīviññattijanakepi sattamajavanehi samuṭṭhitāya pathavīdhātuyāpi upādinnaghaṭṭanassa [Pg.90] paccayabhāvo veditabbo. Idha pana purimajavanasamuṭṭhitāya upatthambhakattaṃ, sattamajavanasamuṭṭhitāya calanapaccayattañca natthi tesaṃ vāyodhātukiccattā, purimasahagatā pana pacchimā pathavīdhātu upādinnaghaṭṭanasamatthā hoti, sesaṃ tādisameva. Cittasamuṭṭhitakāye pana vāyodhātuyā calante tadupatthambhitatesamuṭṭhānikānampi calanato sakalakāyassa abhikkamādayo honti udake gacchante tattha patitatiṇapaṇṇāni viyāti daṭṭhabbaṃ.

于此，在意门心路中，能产生身表的七个欲界速行里，由前六个速行所生起的风界，只能完成支持与维持的作用，而不能产生前进等动作。然而，由第七个速行所生起的风界，在获得了前六个速行所生起的风界之支持后，犹如用七条牛轭所拉的车，第七条牛轭上的牛在获得其他六条牛轭上的牛之支持后，便能拉动重物一般，它能够使色身完成前进、后退等动作。同样，在产生语表时，也应了知由第七个速行所生起的地界是发声器官摩擦的缘。然而，在此（语表的情况中），（由地界产生的）支撑作用与作为移动之缘的作用是不存在的，因为那些是风界的作用。不过，与前者（前六速行）俱生的最后（第七速行）的地界，则能够造成发声器官的摩擦；其余部分与前述相同。在心生身中，当风界移动时，由它所支持的、与它俱生的诸色也随之移动，从而使全身产生前进等动作，应当了知这就像水流之中，落入其中的草叶也随之流动一样。

Rūpaparicchedalakkhaṇā ākāsadhātu, rūpapariyantappakāsanarasā, rūpamariyādapaccupaṭṭhānā, asamphuṭṭhabhāvapaccupaṭṭhānā, chiddavivarabhāvapaccupaṭṭhānā vā, paricchinnarūpapadaṭṭhānā, yāya paricchinnesu rūpesu ‘‘idamito uddhaṃ, adho, tiriya’’nti ca hoti.

虚空界的特相是限定色法，作用是显示色法的边际，现起是作为色法的界限，或作为不接触的状态，或作为空隙的状态，其近因是被限定的诸色法。由于它，在被限定的诸色法中，才会有“此从此上、从此下、从此横”等认知。

Adandhatālakkhaṇā rūpassalahutā, rūpānaṃ garubhāvavinodanarasā, lahuparivattitāpaccupaṭṭhānā, lahurūpapadaṭṭhānā. Athaddhatālakkhaṇā rūpassamudutā, rūpānaṃ thaddhabhāvavinodanarasā, sabbakiriyāsu avirodhitāpaccupaṭṭhānā, mudurūpapadaṭṭhānā. Sarīrakiriyānukūlakammaññabhāvalakkhaṇā rūpassakammaññatā, akammaññatāvinodanarasā, adubbalabhāvapaccupaṭṭhānā, kammaññatārūpapadaṭṭhānā. Etā pana tissopi aññamaññaṃ na vijahanti, garuthaddhaakammaññarūpapaṭipakkhabhāvena ca samuṭṭhitānaṃ utucittāhārajānaṃ lahumudukammaññabhūtānaṃ rūpānaṃ vikāratāya ca pariyāyato garuthaddhākammaññabhāvavinodanakiccā vuttā, na pana sabhāvato sayaṃ avijjamānattā.

色法的轻快性以无迟钝为相，以消除色法的沉重为作用，以轻快转变为现起，以轻快色法为近因。色法的柔软性以无僵硬为相，以消除色法的僵硬为作用，以于一切活动不相违为现起，以柔软色法为近因。色法的适业性以适合身体活动的堪能性为相，以消除不适业性为作用，以无羸弱为现起，以适业色法为近因。然而，这三者相互之间并不分离，因为它们是沉重、僵硬、不适业色法的对立面，并且是由时节、心、食所生的轻快、柔软、适业色法的变异，所以间接地说，它们具有消除沉重、僵硬、不适业状态的作用，但从自性上来说，因为它们自身并不存在，所以并非如此。

Ācayalakkhaṇo rūpassaupacayo, pubbantato rūpānaṃ ummujjāpanaraso, niyyātanapaccupaṭṭhāno, paripuṇṇabhāvapaccupaṭṭhāno vā, upacitarūpapadaṭṭhāno. Pavattilakkhaṇā rūpassasantati, anuppabandhanarasā, anupacchedapaccupaṭṭhānā, anuppabandhakarūpapadaṭṭhānā[Pg.91]. Ubhayampetaṃ jātirūpassevādhivacanaṃ. Sampiṇḍitānaṃ hi catusamuṭṭhānikarūpānaṃ paṭhamuppatti upacayo nāma, uparūparuppatti santati nāma. Teneva tāsaṃ padabhājanīye ‘‘yo rūpassa upacayo, sā rūpassa santatī’’ti (dha. sa. 642) vuttaṃ, ākāranānattato pana visuṃ uddiṭṭhā.

色法的增长以积聚为相，以令色法从前际出现为作用，以引导为现起，或以圆满状态为现起，以已增长的色法为近因。色法的相续以延续为相，以持续不断为作用，以不间断为现起，以促使延续的色法为近因。这两者都是生色（即生起之色）的别名。因为由四因所生诸色的集合，其最初生起称为增长，其后接连生起称为相续。因此，在对它们进行分析时说：“凡是色法的增长，就是色法的相续。”（《法集论》642），但由于行相各异而分别说明。

Rūpaparipākalakkhaṇā rūpassajaratā, upanayanarasā, sabhāvānapagamepi navabhāvāpagamapaccupaṭṭhānā vīhipurāṇabhāvo viya, paripaccamānarūpapadaṭṭhānā. Khaṇe khaṇe bhijjamānāpi cesā upādinnesu khaṇḍadantādito, anupādinnesu rukkhalatādīsu vaṇṇavikārādito ca antarantarā ca suviññeyyavikārattā ‘‘pākaṭajarā, savīcijarā’’ti ca vuccati, maṇikanakacandasūriyādīsu duviññeyyattā, nirantarattā ca ‘‘apākaṭajarā, avīcijarā’’ti vuccati. Īdisesu hi kappavināsādikāle vikārato jarā paññāyeyya. Sabbadāpi pana apaññāyamānavikārattā arūpadhammesu jarā paṭicchannajarā nāma. Na ca tattha vaṇṇavikārādayo jarā tesaṃ cakkhuviññeyyato. Na hi jarā cakkhuviññeyyā, manoviññeyyā pana hoti. Yathā oghena paribhinnabhūmiādidassanena adiṭṭhopi ogho suviññeyyo hoti, evaṃ vikāradassanena jarāti gahetabbaṃ.

色法的老(jaratā)以成熟为相，以引向（死亡）为作用，以即使自性未消失，新性也已消失为现起，犹如陈谷，以正在成熟的色法为近因。即使它在每一刹那都在分解，在所执受(upādinna)法中，如牙齿断裂等，或在非所执受(anupādinna)法中，如树木藤蔓等的颜色变化，由于其变化间歇性且明显可察，故称为“明显老”(pākaṭajarā)或“有间老”(savīcijarā)；而珠宝、黄金、日月等因变化难以察觉且持续不断，故称为“不明显老”(apākaṭajarā)或“无间老”(avīcijarā)。在此类事物中，老只有在劫坏等时才由变化而被了知。然而，由于在无色法(arūpadhamma)中变化始终不被了知，其老被称为“隐蔽老”(paṭicchannajarā)。在那里，老并非颜色变化等，因为后者是眼识所识知的。老并非眼识所识知，而是意识所识知。犹如通过见到被洪水冲毁的大地等，虽未见洪水本身，却可轻易了知洪水；同理，应通过见到变化来理解老。

Paribhedalakkhaṇā rūpassaaniccatā, saṃsīdanarasā, khayavayapaccupaṭṭhānā, paribhijjamānarūpapadaṭṭhānā. Na kevalañcetāni upacayādicatūhi gahitāni jātijarāmaraṇāni rūpadhammānameva, arūpadhammānampi hontiyeva. Etāni ca imesaṃ sattānaṃ araññappavesakapaviṭṭhaparipātakapatitaghātakacorehi yathākkamaṃ sadisānīti daṭṭhabbāni.

色法的无常性(aniccatā)以破灭为相，以毁坏为作用，以灭尽与消逝为现起，以正在破灭的色法为近因。不仅是色法，无色法也同样具有这生、老、死，此即由增长等四者所含摄者。应知此等依次犹如令诸有情入林、令已入者堕坑、杀害已堕者之盗贼。

Ojālakkhaṇo [Pg.92] kabaḷīkāro āhāro, rūpāharaṇaraso, upatthambhanapaccupaṭṭhāno, kabaḷaṃ katvā āharitabbavatthupadaṭṭhāno. Ayaṃ lakkhaṇādito vinicchayo.

段食(kabaḷīkārāhāra)以食素(ojā)为相，以产生色法为作用，以支持为现起，以应被作成团而食之物为近因。这是从相等方面的辨析。

Saṅgahato pana sabbampetaṃ rūpaṃ khandhato ekavidhaṃ rūpakkhandhova hoti, tathā ahetukaṃ sappaccayaṃ saṅkhataṃ lokiyaṃ sāsavaṃ saññojanīyaṃ oghanīyaṃ yoganīyaṃ nīvaraṇīyaṃ parāmaṭṭhaṃ saṃkilesikaṃ anārammaṇaṃ appahātabbantiādinā ca ekavidhaṃ, taṃ puna bhūtopādāyavasena duvidhaṃ, tathā nipphannānipphannādivasena ca. Tattha pathavīādīni cattāri mahābhūtāni bhūtarūpaṃ nāma, sesaṃ upādārūpaṃ nāma. Pathavīādayo sattarasa, kabaḷīkāro āhāro ceti aṭṭhārasavidhampi paramatthato vijjamānattā nipphannarūpaṃ nāma, itaraṃ anipphannarūpaṃ nāma. Cakkhādayo pañca pasādā, bhāvadvayaṃ, jīvitindriyanti aṭṭhavidhampi indriyarūpaṃ nāma, itaraṃ anindriyaṃ. Tāni indriyāni ceva hadayañcāti navavidhampi upādinnaṃ, itaraṃ anupādinnaṃ, pañca pasādā, cattāro rūpasaddagandharasā, āpodhātuvivajjitabhūtattayañcāti dvādasavidhampi oḷārikarūpaṃ, santikerūpaṃ, sappaṭigharūpañca, sesaṃ sukhumarūpaṃ, dūrerūpaṃ, appaṭigharūpañca. Pasādā, hadayañca vatthurūpaṃ, itaraṃ avatthurūpaṃ. Pasādā, viññattidvayañca dvārarūpaṃ, itaraṃ advāraṃ. Pasādā ajjhattikarūpaṃ, gocaraggāhikarūpañca, itaraṃ bāhiraṃ, agocaraggāhikarūpañca. Cattāri bhūtarūpāni, rūpagandharasaojā cāti idaṃ suddhaṭṭhakaṃ avinibbhogarūpaṃ nāma, itaraṃ vinibbhogarūpaṃ.

然而，从总摄而言，所有这些色法，就蕴而言，仅为色蕴一种。同样，就无因、有缘、有为、世间、有漏、是结、是暴流、是轭、是盖、被执取、是杂染、无所缘、非当断等方面而言，也为一种。再者，依大种(bhūta)与所造色(upādārūpa)可分为两种；同样，依究竟色(nipphannarūpa)与非究竟色(anipphannarūpa)等也可分为两种。其中，地(pathavī)等四大种(mahābhūta)名为大种色，其余的名为所造色。地等十七种以及段食(kabaḷīkārāhāra)共十八种，因于胜义(paramattha)中存在，故名为究竟色，其余的名为非究竟色。眼(cakkhu)等五净色(pasāda)、二性根(bhāva)、命根(jīvitindriya)这八种名为根色(indriyarūpa)，其余的为非根色(anindriya)。这些根色与心所依处(hadaya)共九种为所执受色(upādinna)，其余的为非所执受色(anupādinna)。五净色、色声香味四境，以及除去水界(āpodhātu)的三大种，共十二种名为粗色(oḷārikarūpa)、近色(santikerūpa)和有对色(sappaṭigharūpa)；其余的名为细色(sukhumārūpa)、远色(dūrerūpa)和无对色(appaṭigharūpa)。净色与心所依处是所依色(vatthurūpa)，其余的是非所依色(avatthurūpa)。净色与二表色(viññatti)是门色(dvārarūpa)，其余的是非门色(advāra)。净色是内色(ajjhattikarūpa)，也是取境色(gocaraggāhikarūpa)；其余的是外色(bāhirarūpa)，也是非取境色(agocaraggāhikarūpa)。四大种、色、香、味、食素(ojā)这八种名为纯八法聚(suddhaṭṭhaka)，是不可分离色(avinibbhogarūpa)；其余的是可分离色(vinibbhogarūpa)。

Cakkhu nacakkhūti evamādivasena ca duvidhaṃ hoti. Puna taṃ sanidassanattikavasena tividhaṃ hoti. Tattha rūpāyatanaṃ sanidassanasappaṭighaṃ, sesamoḷārikarūpaṃ anidassanasappaṭighaṃ, sabbampi sukhumarūpaṃ anidassanaappaṭighaṃ. Tathā kammajādittikavasena. Tattha navavidhaṃ upādinnarūpaṃ, suddhaṭṭhakaṃ, ākāso ca kammajaṃ nāma, viññattidvayaṃ, lahutādittayañca saddo [Pg.93] ca akammajaṃ nāma, upacayādicatubbidhaṃ lakkhaṇarūpaṃ ajaṃ nāma. Suddhaṭṭhakaṃ, ākāso, viññattidvayaṃ, lahutādittayaṃ, saddo ca cittajaṃ nāma, tadavasesaṃ lakkhaṇarūpavirahitaṃ acittajaṃ nāma, lakkhaṇarūpaṃ ajaṃ nāma. Suddhaṭṭhakaṃ, ākāso, lahutādittayañca āhārajaṃ nāma, sesaṃ lakkhaṇavajjitaṃ anāhārajaṃ nāma, lakkhaṇaṃ ajaṃ nāma. Suddhaṭṭhakaṃ, ākāso, lahutādittayaṃ, saddo ca utujaṃ nāma, sesaṃ lakkhaṇavirahitaṃ anutujaṃ nāma, lakkhaṇaṃ ajaṃ nāma. Lakkhaṇāni hi jāyamānajīyamānaparibhijjamānadhammānaṃ sabhāvatāya kutoci jātivohāraṃ na labhanti bhesampi jātiādippasaṅgato. Na hi ‘‘jāti jāyati, jarā jīrati, maraṇaṃ mīyatī’’ti voharituṃ yuttaṃ anavaṭṭhānato. Tadavasesānaṃ pana ākāsaviññattādianipphannānaṃ yadipi paramatthato avijjamānatāya na kutoci uppatti atthi, tathāpi tathā tathā pavattarūpaṃ upādāya nesaṃ vijjamānavohārasseva hetusamuppannavohārassāpi virodhābhāvato sahetukatā vuttā. Yaṃ pana pāḷiyaṃ ‘‘rūpāyatanaṃ…pe… rūpassa upacayo rūpassa santati kabaḷīkāro āhāro. Ime dhammā cittasamuṭṭhānā’’tiādīsu (dha. sa. 1202) jātiyāpi kutoci jātattaṃ vuttaṃ, taṃ rūpajanakapaccayānaṃ kiccānubhāvalakkhaṇe diṭṭhattā rūpuppattikkhaṇe vijjamānataṃ sandhāya vuttaṃ, jarāmaraṇānaṃ pana rūpuppattikkhaṇe abhāvato na vuttaṃ. ‘‘Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20) idaṃ pana jarāmaraṇasīsena tathāpavattaviññāṇanāmarūpādīnameva gahitattā vuttanti veditabbaṃ. Yaṃ taṃ rūpaṃ ajjhattikaṃ, taṃ upādā, yaṃ taṃ rūpaṃ bāhiraṃ, taṃ atthi upādā, atthi no upādāti evamādinā nayenāpi tividhaṃ hoti.

依眼与非眼等，可分为二种。再依有见有对等三法，可分为三种。其中，色处(rūpāyatana)为有见有对，其余粗色为无见有对，一切细色为无见无对。同样，依业生等三法。其中，九种所执受色、纯八法聚与虚空，名为业生；二表色、轻快等三法以及声音，名为非业生；增长等四种相色，名为非生。纯八法聚、虚空、二表色、轻快等三法以及声音，名为心生；其余除去相色者，名为非心生；相色名为非生。纯八法聚、虚空与轻快等三法，名为食生；其余除去相色者，名为非食生；相色名为非生。纯八法聚、虚空、轻快等三法以及声音，名为时节生；其余除去相色者，名为非时节生；相色名为非生。诸相乃生、老、坏诸法之自性，故不从任何处得“生”之名，因其自身亦有生等过失。言“生者生，老者老，死者死”为不当，因无穷尽故。至于其余虚空、表色等非究竟色，虽于胜义中不存在，无从何而生，然依如是流转之色，其存在之名言与缘生之名言亦无矛盾，故说为有因。至于巴利圣典中所说：“色处……乃至……色之增长、色之相续、段食，此等法是心等起”等（《法集论》1202），亦说生由某处而生，此说乃就色之生缘的作用、威力、相状于色生起之刹那存在而言；而老、死于色生起之刹那不存在，故未说。至于“诸比丘，老死是无常、有为、缘生”（《相应部》2.20），当知此说乃是以老死为首，含摄如是流转的识、名色等。内色即是所执取；外色则有是所执取者，有非所执取者。依此理路，亦可分为三种。

Puna [Pg.94] taṃ sabbaṃ diṭṭhasutamutaviññātavasena catubbidhaṃ hoti. Tattha rūpāyatanaṃ diṭṭhaṃ nāma, saddo sutaṃ nāma, gandharasaphoṭṭhabbāni patvāva gahetabbato mutaṃ nāma, sesaṃ manasā viññātabbato viññātaṃ nāma. Tathā rūparūpacatukkādivasena catubbidhaṃ, tattha aṭṭhārasavidhaṃ nipphannaṃ rūparūpaṃ nāma, ākāso paricchedarūpaṃ nāma, viññattidvayaṃ, lahutādittayañca vikārarūpaṃ nāma, upacayādicatubbidhaṃ lakkhaṇarūpaṃ nāma. Tathā hadayavatthu vatthu, na dvāraṃ nāma, viññattidvayaṃ dvāraṃ, na vatthu nāma, cakkhādayo pañca pasādā vatthu ceva dvārañca nāma, sesaṃ neva vatthu na dvāraṃ nāmāti evamādinā nayena catubbidhaṃ.

再者，此一切色法依所见、所闻、所觉、所识，可分为四种。其中，色处名为所见，声音名为所闻，香、味、触三处须接触方能领受，故名所觉，其余由意了知，故名所识。同样，依自性色等四类，可分为四种。其中，十八种究竟色名为自性色(rūparūpa)；虚空名为界限色(paricchedarūpa)；二表色以及轻快等三法名为变异色(vikārarūpa)；增长等四种名为相色(lakkhaṇarūpa)。同样，心所依处是所依，而非门；二表色是门，而非所依；眼等五净色既是所依，亦是门；其余者既非所依，亦非门。依此理路，亦可分为四种。

Taṃ puna ekajādivasena pañcavidhaṃ. Navavidhaṃ hi upādinnarūpaṃ kammeneva, viññattidvayañca citteneva uppajjanato ekajaṃ nāma, saddo utucittehi uppajjanato dvijaṃ nāma, lahutādittayaṃ utucittāhārehi uppajjanato tijaṃ nāma, suddhaṭṭhakaṃ, ākāso ca catūhipi uppajjanato catujjaṃ nāma, lakkhaṇāni ajaṃ nāma. Evamādinā pañcavidhaṃ hoti.

此复依一生(ekaja)等，可分为五种。九种所执受色唯由业生，二表色唯由心生，故名一生；声音由时节与心而生，故名二生(dvija)；轻快等三法由时节、心、食而生，故名三生(tija)；纯八法聚及虚空由四因而生，故名四生(catujja)；诸相不生，故名非生(aja)。如是等，可分为五种。

Taṃ puna cakkhusotaghānajivhākāyamanaindriyaviññeyyavasena chabbidhaṃ. Sattaviññāṇadhātuviññeyyavasena sattavidhaṃ. Tadeva manoviññāṇadhātuviññeyyaṃ bhūtopādāyavasena dvidhā katvā aṭṭhavidhaṃ hoti. Tattha hi āpodhātu manoviññāṇeneva viññeyyaṃ bhūtarūpaṃ nāma, itaraṃ pasādasahitasukhumarūpaṃ manoviññāṇaviññeyyopādāyarūpaṃ nāma. Tadeva puna manoviññāṇaviññeyyopādāyarūpaṃ indriyānindriyavasena dvidhā katvā navavidhaṃ hoti. Taṃ puna pasādavisayaāpodhātubhāvahadayajīvitaparicchedavikāralakkhaṇaāhāravasena dasavidhaṃ hoti.

此复依眼、耳、鼻、舌、身、意根所识，可分为六种。依七识界所识，可分为七种。将此意识界所识之法，依大种与所造色分为二种，则成八种。其中，水界唯由意识所识，名为大种色；其余的细色与净色，名为意识所识的所造色。复将此意识所识之所造色，依根与非根分为二种，则成九种。此复依净色、境、水界、性、心所依处、命根、界限、变异、相、食，可分为十种。

Tadeva puna cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ [Pg.95] rasāyatanaṃ phoṭṭhabbāyatanaṃ dhammāyatananti evaṃ āyatanato ekādasavidhaṃ hoti, tathā dhātuvasena. Tattha āpodhātuvivajjitabhūtattayaṃ phoṭṭhabbāyatanaṃ phoṭṭhabbadhātu ‘‘kāyaviññeyyaṃ, kāyaviññāṇaviññeyya’’nti ca vuccati, sukhumarūpaṃ dhammāyatanaṃ dhammadhātūti, tadeva pasādasahitaṃ ‘‘manoviññeyyaṃ, manoviññāṇaviññeyya’’nti ca vuttaṃ. Sesaṃ suviññeyyameva.

再者，即眼处、耳处、鼻处、舌处、身处、色处、声处、香处、味处、触处、法处，如是依处(āyatana)可分为十一种，依界(dhātu)亦然。其中，除去水界(āpodhātu)的其余三大种(bhūtattaya)，即是触处(phoṭṭhabbāyatana)、触界(phoṭṭhabbadhātu)，亦称“身所识”、“身识所识”；细色(sukhumarūpa)即是法处(dhammāyatana)、法界(dhammadhātu)，彼（细色）与净色(pasāda)一起，亦称“意所识”、“意识所识”。其余则易了知。

Kasmā panettha āpodhātuvivajjitānaññeva bhūtānaṃ phoṭṭhabbatā vuttā, nanu āpodhātupi sītavasena phusitvā veditabbāti? Na sītassāpi tejodhātuttā. Uṇhameva hi sītanti byapadissati. Kaṭhinākaṭhinataṃ upādāya rukkhādiviraḷacchāyā viya, taṃ vā upādāya sandacchāyādi, aññathā kassetaṃ sītattaṃ sabhāvaṃ siyā. ‘‘Āpodhātuyā’’ iti ce. Yadi evaṃ uṇhodakādīsu āpattaṃ na siyā āpotejānañca sahapavattānaṃ viruddhalakkhaṇattā, na ca sā tejosannidhāne sītattaṃ vihāya tiṭṭhati. Na hi sabhāvā kenaci sahabhāvena taṃsabhāvaṃ jahanti abhāvāpattito, nāpissā sītabhāvaṃ muñcitvā aparasabhāvo atthi, yena sahabhāvo yujjeyya. Yadi siyā ‘‘āpo sītatta’’nti, bhāvadvayaṃ siyā aññoññavilakkhaṇasabhāvattā bhāvassa, athāpi na sītattaṃ, āpodhātuyā sarūpaṃ sītaguṇo, so ca uṇhasannidhāne vigacchati, guṇīrūpameva tiṭṭhatīti ce? Tadā tahiṃ sayaṃ aphoṭṭhabbāva āpodhātu, na niyataphassavatīti ca siyā, yo ca sītaphasso guṇoti suvutto, so amhehi tejodhātuvisesoti.

然此处为何仅说除去水界(āpodhātu)的其他大种(bhūta)为所触性(phoṭṭhabbatā)？难道水界不也能通过寒冷(sīta)而被触知吗？不，因为寒冷亦是火界(tejodhātu)性。所谓“寒冷”只是热的相对显现。就像依于坚硬(kaṭhina)与不坚硬(akaṭhina)，而有稀疏树荫与浓密树荫之分，或依此而有浓荫等差别，除此之外，哪有自性的寒冷存在？若说“是水界的”——若如此，则在热水等中就不应有水性(āpatta)。由于水火二界(āpo-teja)同时存在却性质相违，当火界存在时，水界并不能舍弃寒性而存在。因为诸法自性绝不会因与其他法共存而舍弃自身本质——否则就成无自性了；水界也不可能舍弃寒性而获得其他性质，从而与其他性质共存。若说‘水即是寒性’，那么就会有两种自性，因为自性之法，其相各异。又或者，若说寒性并非水界的自相(sarūpa)，而是其寒德(sītaguṇa)，此德在热力附近就会消失，而只有具德之法本身存留下来？这样一来，水界自身就成为不可触(aphoṭṭhabba)的了，不是具有确定所触性(niyataphassa)的法；而我们所说的寒触(sītaphassa)，其实正是火界(tejodhātu)的差别。

Ayameva visesoti ce, nanu sītattaṃ, uṇhattañca aññoññaviruddhaṃ, kathaṃ tejodhātuyā sabhāvaṃ siyāti? Nāyaṃ doso ekakalāpe tesaṃ sambhavābhāvato, bhinnakalāpesu [Pg.96] pana pavattiyaṃ ālokandhakāranīlapītādīnaṃ vaṇṇāyatanatā viya tejodhātuttaṃ na virujjhatīti. Yadi āpodhātuyā na sītattaṃ sarūpaṃ, kiṃ panassā sarūpanti? Dravatā. Yadi evaṃ dravatāpi phusitvā ñātabbato phoṭṭhabbaṃ siyāti? Na sītādiṃ phusitvā manasāva vaṇṇaṃ disvā ñātabbato. Andhakāre sayantā hi atisītalatāya pattādiṃ phusitvā ‘‘udakaṃ etthā’’ti āsaṅkitā honti, udakaṃ vā phusitvā sappādisaññino, tasmā aphoṭṭhabbameva āpodhātu, itarabhūtattayameva phoṭṭhabbanti gahetabbaṃ.

若说这就是差别，那么冷(sīta)与热(uṇha)岂不是互相矛盾？如何能是火界(tejodhātu)的自性呢？这不是过失，因为它们不会在同一个色聚(kalāpa)中同时存在。但在不同的色聚中出现时，就像光明与黑暗、青与黄等同为色处(vaṇṇāyatana)一样，(冷与热)同为火界性并不互相违背。如果水界(āpodhātu)不以冷为本质，那么它的本质是什么呢？是流动性(dravatā)。如果这样，流动性也应该因能被触知而成为所触(phoṭṭhabba)吗？不，因为它不像冷等那样通过触摸来识知，而是像色(vaṇṇa)那样，是看见之后由心(manasā)识知的。在黑暗中躺卧的人，会因为过度寒冷而触摸到容器，从而怀疑“这里有水”；或者触摸到水后误以为是蛇。因此，水界(āpodhātu)是不可触(aphoṭṭhabba)的，只有其他三大种(bhūtattaya)才是所触(phoṭṭhabba)的，应当这样理解。

Kiṃ panetaṃ bhūtattayaṃ ekato ārammaṇaṃ katvā kāyaviññāṇaṃ uppajjituṃ sakkoti, na sakkotīti? Na sakkoti. Kasmā? Ābhujitavasena vā ussadavasena vā tesu ekamevārammaṇaṃ katvā uppajjanato. Ābhujitavasena hi odanathāliyaṃ sitthaṃ gahetvā thaddhamudubhāvaṃ vīmaṃsantassa, uṇhodakabhājane vā hatthaṃ otāretvā uṇhabhāvaṃ vīmaṃsantassa, uṇhasamaye vā vātapānaṃ vivaritvā vātena sarīraṃ paharāpentassa ca tattha tattha kiñcāpi itaraṃ bhūtattayampi atthi, yathābhujitaṃ pana taṃtaṃpathavītejovāyodhātumeva yathākkamaṃ ārabbha kāyaviññāṇaṃ uppajjati. Evaṃ ābhujitavasena ārammaṇaṃ karoti nāma. Ussadavasena pana bhuñjanasamaye sakkharaṃ ḍaṃsantassa, magge vā aggiṃ akkamantassa, balavavātena vā kaṇṇasakkhaliyampi paharantassa ca tattha tattha kiñcāpi itarabhūtattayampi atthi, yathāussadaṃ pana taṃtaṃpathavītejovāyodhātumevārabbha yathākkamaṃ kāyaviññāṇaṃ uppajjati. Aggimhi vā nimuggasakalasarīrassa yadipi ekappahārena agginā kāyo ghaṭṭīyati, yasmiṃ yasmiṃ pana ṭhāne kāyappasādo ussanno hoti, yattha yattha vā pana visayaghaṭṭanānighaṃso balavā hoti, tattha tattheva paṭhamaṃ kāyaviññāṇaṃ [Pg.97] uppajjati, pacchā itaraṭṭhānesu. Khaṇaparittatāya pana sahasā parivattitvā uppajjanavasena ekappahārena sakalasarīraṃ ḍayhamānaṃ viya khāyati. Na hi ekasmiṃ khaṇe bahūni viññāṇāni uppajjanti, byāpetvā vā ekaṃ. Ekekasmiṃ pana avinibbhoge kāyadasake ekameva kāyaviññāṇaṃ ussadavasena uppajjati, evaṃ itaravatthūsupi viññāṇānaṃ avinibbhoge padese ekekānameva uppatti veditabbā. Evaṃ ussadavasena ārammaṇaṃ karoti nāma.

那么，这三种界能否共同作为一个所缘而生起身识呢？不能。为什么呢？因为无论是通过专注方式(ābhujitavasena)还是优势方式(ussadavasena)，都只能缘取其中一种界而生起。以专注方式为例：当有人用手抓取饭锅中的饭团来检验其坚软性时，或将手伸入热水容器中检验其热性时，或在炎热时打开窗户让风触击身体时——虽然其他两种界也存在，但身识的生起总是依次缘取所专注的地界、火界、风界。这就是所谓的“以专注方式为所缘”。以优势方式为例：当进食时咬到砂砾，或行走时踩到火炭，或被强风吹打耳廓时——虽然其他两种界也存在，但身识的生起总是依次缘取最强盛的地界、火界、风界。如果全身浸入火中，即使火焰同时触及整个身体，但在身净色(kāyappasāda)强盛之处，或所缘触击摩擦强盛之处，身识会最先生起，之后才在其他部位生起。由于刹那极微小，(识)迅速转换而生起，看起来似乎整个身体被同时烧灼。实际上，同一刹那不会生起多个识，也不会有一识遍布。在每一个不可分离的身十法聚(kāyadasaka)中，通过优势方式只能生起一个身识。其他事物也是如此，在不可分离的区域内，当知一一识之生起。这就是所谓的“以优势方式为所缘”。

Kena pana cittassa ārammaṇasaṅkanti hotīti? Ajjhāsayato, visayādhimattato vā. Nānāṭhānesu hi cittapaṭimādīni passitukāmassa paṭhamaṃ ekaṭṭhāne disvā tato itaraṭṭhānesu ca rūpāni passituṃ sarasenāvajjanaṃ uppajjati. Evaṃ ajjhāsayato saṅkanti hoti. Rūpārammaṇaṃ pana mahantampi passantassa sabbatūriyanigghose uṭṭhite taṃ vā suṇantassa manuññāmanuññe adhimattagandharasaphoṭṭhabbe indriyesu ghaṭṭite itaritare cittaṃ saṅkamati, evaṃ visayādhimattato saṅkanti hotīti ayamettha saṅgahato vinicchayo. Suññato, pana atītādivasena paccekaṃ anantappabhedato ca vinicchayo cittavibhattiyaṃ vuttanayānusārena yathānurūpaṃ veditabbo.

然而，心为何会所缘转移呢？由于意向(ajjhāsaya)或所缘强度(visayādhimattatā)。例如，想要在不同地方观看图画、塑像等的人，先在一处看见后，接着想在其他地方也看见时，就会生起迅速转向作意。这样是由于意向而所缘转移。又例如，当观察巨大的色所缘时，如果响起各种乐器的喧闹声，或者听到声音，或者遇到极可意或不可意的香、味、触冲击诸根时，心便会转移到彼彼所缘上。这样是由于所缘强度而所缘转移，这是此处的摄要决择。至于空(suññata)，以及依过去等而个别有无尽差别之决择，都应当按照《心之分别》(Cittavibhatti)中所说的方法，相应地理解。

Samuṭṭhānato, panettha bhavayonīsu pavattikkamato ca pakiṇṇakakathā veditabbā – catusamuṭṭhānikāni hi rūpāni uppajjamānāni dvīsu bhavesu catūsu yonīsu dasakādikalāpavaseneva paṭisandhippavattīsu yathāsambhavaṃ samuppajjanti. Tattha kammajesu tāva vīsatiyā kāmāvacarakusalākusalehi kāmalokeyeva saṃsedajānaṃ, opapātikānañca cha vatthūni, bhāvadvaye aññataraṃ, jīvitañcāti aṭṭha rūpāni yathāsambhavaṃ paṭisandhito paṭṭhāya pātubhavanti. Tāni ca suddhaṭṭhakaṃ, jīvitañca jīvitanavakaṃ, tadeva navakaṃ cakkhunā saha [Pg.98] cakkhudasakaṃ, sotena sotadasakaṃ, ghānena ghānadasakaṃ, jivhāya jivhādasakaṃ, kāyena kāyadasakaṃ, hadayavatthunā vatthudasakaṃ, bhāvaññatarena bhāvadasakañcāti nava kalāpā hutvā uppajjanti. Napuṃsakānaṃ panettha bhāvadasakaṃ natthi, tathā jaccandhādīnaṃ cakkhusotaghānadasakāni. Evaṃ aṇḍajajalābujānampi, tesaṃ pana paṭisandhicittena saha kāyavatthubhāvadasakāneva uppajjanti, tato pavattikāle jīvitanavakacakkhudasakādīni yathānurūpaṃ uppajjanti. Rūpabhave pana ghānadasakādittayaṃ, bhāvadasakadvayaṃ, udaragginavakañca natthi, sesāni pañcahi rūpāvacarakusalakammehi paṭisandhito pabhuti uppajjanti. Aññaññīnaṃ pana pañcamajjhānakusalena jīvitanavakameva. Evaṃ kāmarūpāvacarakammasamuṭṭhitā nava rūpakalāpā dvīsu bhavesu catūsu yonīsu yathāsambhavaṃ paṭisandhito paṭṭhāya yāva cuticittoparisattarasamacittassa ṭhiti, tāva cittassa uppādaṭhitibhaṅgasaṅkhātesu tīsu khaṇesu nirantaraṃ ajjhattasantāne eva uppajjanti, tato pabhuti anuppajjitvā cuticittena saha nirujjhanti.

于此，从生起方面，以及从在诸有、诸生中的转起次第方面，当知为杂论——四因所生色于二有、四生中，以十法聚等诸色聚的方式，随其可能在结生与续有中生起。其中在业生色中，首先由二十种欲界善不善业，于欲界之湿生和化生中，六所依处、二性之一、以及命根，此八种色法，随其可能从结生开始显现。此等为纯八法聚，与命根合为命根九法聚；此九法聚与眼合为眼十法聚，与耳合为耳十法聚，与鼻合为鼻十法聚，与舌合为舌十法聚，与身合为身十法聚，与心所依处合为所依处十法聚，与二性之一合为性十法聚——共成为九种色聚而生起。于此，无性者无性十法聚，同理，生盲等则无眼、耳、鼻十法聚。卵生与胎生者亦然，然彼等仅于结生心同时生起身十法聚、所依处十法聚与性十法聚，其后于续有期中才相应地生起命根九法聚、眼十法聚等。于色有中，则无鼻十法聚等三种、二种性十法聚及消化火九法聚，其余色法由五种色界善业从结生开始生起。而无想有情仅由第五禅善业生起命根九法聚。如是，欲界与色界业所生之九种色聚，于二有、四生中随其可能，从结生开始直至死心之前第十七心识的住时，于心之生、住、灭三刹那中，仅在内相续中无间地生起，此后不再生起，并与死心同时灭尽。

Cittajāni pana pañcavokārabhave dvipañcaviññāṇaāruppavipākavajjitapañcasattaticittehi attano attano uppattikkhaṇe eva samuṭṭhāpitāni paṭhamabhavaṅgamupādāya cuticittapariyosānaṃ ajjhattasantāne eva suddhaṭṭhakaṃ, tadeva kāyaviññattiyā saha kāyaviññattinavakaṃ, vacīviññattisaddehi vacīviññattidasakaṃ, lahutādittayena lahutādekādasakaṃ, kāyaviññattilahutādīhi dvādasakaṃ, vacīviññattisaddalahutādīhi terasakañcāti cha kalāpā hutvā yathāyogaṃ pavattanti. Rūpajanakacittesu cettha somanassasahagatakāmāvacarajavanāni iriyāpathaviññattihasanasahitaṃ sabbaṃ cittajarūpaṃ samuṭṭhāpenti, sesakāmāvacarajavanābhiññāvoṭṭhabbanāni hasanavajjaṃ, appanājavanāni ca iriyāpathādivirahitameva, yathāpavattaṃ pana iriyāpathaṃ [Pg.99] avinassamānaṃ upatthambhenti. Sesāni pana rūpāvacaravipākamanodhātutadārammaṇāni ekūnavīsati tampi na karonti, suddhaṭṭhakaṃ, saddanavakaṃ, lahutādekādasakaṃ, saddalahutādidvādasakañcāti cattāro kalāpe uppādenti, tatthāpi sabbesampi paṭisandhicittāni, arahantānaṃ cuticittāni, arūpabhavūpapannāni ca na kiñci rūpaṃ samuṭṭhāpenti, āruppavipākadvipañcaviññāṇāni sabbathā na uppādentīti.

然而，于五蕴有(pañcavokārabhava)中，心生色法由除五双识(dvipañcaviññāṇa)与无色界果报心外的七十五心，于其各自生起之刹那，从最初有分心开始直至死心为止，仅于内相续中生起纯八法聚；此纯八法聚与身表结合则为身表九法聚；与语表及声结合则为语表十法聚；与轻快性等三法结合则为轻快性等十一法聚；与身表、轻快性等结合则为十二法聚；与语表、声、轻快性等结合则为十三法聚——如是形成六种色聚，并随其相应而转起。于此，在能生色之心当中，悦俱欲界速行心能生起包含威仪、表(viññatti)及笑的一切心生色；其余欲界速行心、神通心(abhiññā)及转向心(voṭṭhabbana)，则除笑之外；安止速行(appanājavana)则不含威仪等，仅能支持已生起的威仪使其不坏灭。其余十九种色界果报心、意界及彼所缘心，彼等亦不生起威仪等，仅生起纯八法聚、声九法聚、轻快性等十一法聚、声轻快性等十二法聚，此四种色聚。此外，一切结生心、阿罗汉的死心、以及生于无色有(arūpabhava)的有情，皆不生起任何色法；无色界果报心及五双识则全然不生色法。

Āhārajāni pana kāmabhave eva ajjhohaṭāhāre ṭhitena ṭhitippattena ojāsaṅkhātena āhārena samuṭṭhitāni ajjhattasantāne eva suddhaṭṭhakaṃ, lahutādekādasakañcāti dve kalāpā hutvā yāvatāyukaṃ pavattanti, na rūpabhūmiyaṃ. Utujāni ajjhattikabāhirena tejodhātusaṅkhātena ṭhitippattena utunā ajjhattasantāne samuṭṭhitāni suddhaṭṭhakaṃ, saddanavakaṃ, lahutādekādasakaṃ, saddalahutādekādasakaṃ, saddalahutādidvādasakañcāti cattāro kalāpā hutvā yāvatāyukaṃ, bahiddhā pana pathavīpabbatadevabrahmavimānādīsu suddhaṭṭhakaṃ, samuddaghosādisaddanavakañcāti dve kalāpāva hutvā pavattanti. Ākāsalakkhaṇāni cettha sabbakalāpesu vijjamānānipi kalāpasaṅgahe vohārābhāvā na gaṇīyanti. Paṭisandhikkhaṇe cettha utucittāhārajāni na honti, na sabbatthāpi uppattikkhaṇe jarāmaraṇānīti evaṃ catusamuṭṭhānikarūpassa bhavayonīsu, paṭisandhippavattīsu ca pavattikkamo veditabbo.

食生色仅于欲有中，由已摄入、达到住时的食素(ojā)为缘而生起。此等色法仅于内相续中，成为纯八法聚和轻快性等十一法聚此二种色聚，于寿命期间转起，而不在色界地。时节生色由内在与外在已达住时、名为火界(tejodhātu)之时节(utu)为缘，于内相续中生起纯八法聚、声九法聚、轻快性等十一法聚、声轻快性等十二法聚，成为四种色聚，于寿命期间转起；于外，则在地、山、天宫、梵天宫等处，成为纯八法聚和海潮声等声九法聚此二种色聚而转起。于此，虚空相虽存于一切色聚中，然因于色聚之纲要(kalāpasaṅgaha)中无此说法，故不计数。于结生刹那，无时节生、心生、食生色；亦非于一切生起刹那皆有老、死。如是，当知四因所生色于诸有、诸生中，于结生(paṭisandhi)与续有(pavatti)的转起次第。

Apica dvācattālīsāya koṭṭhāsānaṃ vasenāpi cettha tassa ajjhattaṃ, mahābhūtādivasena bahiddhā ca pavatti evaṃ veditabbā – ajjhattikā hi kesā lomā…pe… karīsaṃ matthaluṅganti ime vīsati pathavādhikakoṭṭhāsā, pittaṃ…pe… muttanti ime dvādasa āpādhikakoṭṭhāsā, yena ca santappati, yena [Pg.100] ca jīrati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammāpariṇāmaṃ gacchatīti ime cattāro tejādhikakoṭṭhāsā, uddhaṃgamo adhogamo kucchisayo koṭṭhāsayo aṅgamaṅgānusārī assāsapassāso cāti ime cha vāyuadhikakoṭṭhāsāti dvecattālīsa koṭṭhāsā honti. Tesu udariyaṃ karīsaṃ pubbo muttanti ime cattāro koṭṭhāsā utujā. Evametesu ekekaṃ utujaṭṭhakameva hoti, sedo assu kheḷo siṅghāṇikāti ime cattāro utucittajā, tesu ekekasmiṃ dve dve aṭṭhakā honti. Asitādiparipācako tejo kammajova, tattha jīvitanavakameva. Assāsapassāso pana cittajova, tattha cittajasaddanavakameva. Ime dasa koṭṭhāse ṭhapetvā sesā dvattiṃsa catujā.

再者，当知此处，其生起于内是依于四十二分，于外是依于大种等。内在部分即：发、毛……乃至粪、脑，此二十为地增盛分；胆汁……乃至尿，此十二为水增盛分；使身体温暖者、使身体衰老者、使身体烧热者、使所食所饮所嚼所尝得以良好消化者，此四为火增盛分；上行风、下行风、腹中风、肠中风、遍行肢节风、出入息，此六为风增盛分——如是共四十二分。其中，胃中物、粪、脓、尿，此四分是时节生，如此，其中每一分都仅是时节生八法聚。汗、泪、唾、涕，此四分是时节与心生，其中每一分各有二种八法聚。消化食物等之火仅是业生，其中唯有命根九法聚。而出入息仅是心生，其中唯有心生声九法聚。除去此十分，其余三十二分皆由四因所生。

Tattha aṭṭhasu tejovāyokoṭṭhāsesu ekekasmiṃ jīvitanavakañceva tīṇi ca utucittāhārajaṭṭhakāni honti, vāyokoṭṭhāsesu cettha utucittajasaddanavakampi hoti, sesesu catuvīsatiyā koṭṭhāsesu kesalomanakhadantānaṃ maṃsavinimuttaṭṭhānaṃ ṭhapetvā sabbattha dve kāyabhāvadasakāni, tīṇi ca aṭṭhakāni, maṃsamuttesu pana kesādīsu utujaṭṭhakameva hoti. Tāni ca yathāvuttadasakanavakaṭṭhakāni sakalasarīrabyāpīsu tacamaṃsaruhirādīsu, abyāpīsu ca kesādīsu koṭṭhāsesu avinibbhoge ekasmiṃ aṇupadese hontīti paccekaṃ anantāparimāṇā, anantadhātupaccayattā tesaṃ sarīrasmiṃ hi paramāṇubhedasañcuṇṇāni anantāni cattāri mahābhūtāni ceva saupādārūpāni ca aññoññapaccayabhūtāni ajjhattaṃ dvācattālīsakoṭṭhāsasarīrārohapariṇāhasaṇṭhānādinā, bahiddhā ca pathavīpabbatādinā ca ākārena yathāpaccayaṃ samuppannāni. Māyākārādayo viya na bālajanappabodhakāni honti.

其中，在八个火风分中，每一分都有命根九法聚以及时节、心、食所生的三种八法聚；在此，风分中亦有时节与心生的声九法聚。在其余二十四分中，除去远离血肉之处的发、毛、甲、齿，其余各处皆有身十法聚与性十法聚二者，以及三种八法聚；但在远离血肉的发等处，则仅有时节生八法聚。这些如前所述的十法聚、九法聚、八法聚，于遍满全身的皮、肉、血等处，以及不遍满的发等分中，于不可分离的微细之处，一一皆是无量无边。因有无量界为缘，于此身中，实有无量被粉碎至极微的四大种及所造色，它们互为缘助，于内则随缘生成具有四十二分之身体的高、围、形等，于外则随缘生成大地、山岳等形态。此等犹如幻术师等所为，非是凡夫所能了知。

Pathavīdhātu [Pg.101] cettha sukhumasañcuṇṇā rajabhūtā eva āpodhātuyā saṅgahitā, tejodhātuyā anupālitā, vāyodhātuyā vitthambhitā, vaṇṇādīhi parivāritā na vikiriyamānā ajjhattaṃ itthipurisamigapakkhidevabrahmādisarīrabhāvaṃ, bahiddhā ca pathavīpabbatarukkhadevabrahmalokacandasūriyanakkhattamaṇikanakādibhāvañca upagacchati, yūsagatā bandhanabhūtā panettha āpodhātu pathavīpatiṭṭhitā. Avasesānupālanavitthambhanaparipācanaparivāritā na paggharati, apaggharamānā pīṇitabhāvaṃ dasseti, usumattagatā tejodhātu sesadhātupatiṭṭhānasaṅgahavitthambhanaparivāritā imaṃ kāyaṃ paripāceti, vaṇṇasampattiñcassa apūtibhāvañca sādheti, vāyodhātu vitthambhanasamudīraṇasabhāvā sesadhātupatiṭṭhānasaṅgahānupālanaparivāritā vitthambheti cāleti, sarīravimānādīnaṃ gamanādipadavītiharaṇādīnaṃ ṭhitiñca sampādeti. Catassopi cetā sambhūya pathavīadhikatāya kesādibhāvaṃ, pathavīpabbatādibhāvañca, āpādhikatāya pittādibhāvaṃ, samuddajalādibhāvañca, vāyuadhikatāya uddhaṅgamavātādibhāvaṃ, pathavīsandhārakavātādibhāvañca, tejādhikatāya paripācakaggiādibhāvaṃ, narakaggiādibhāvañca sādhenti, yāsaṃ pakopena rogajarāmaraṇañceva kappavināsādayo ca honti. Evametāsaṃ cuṇṇavicuṇṇānaṃ dhātūnaṃ sañcayattā paccekaṃ anantāparimāṇā kalāpā eva ajjhattikakoṭṭhāsā honti, tathā bāhirāni rūpāni. Tāni ca tena tena paccayena tathātathākārena samuditāva uppajjanti ceva uppajjissanti ca.

此中，地界是微细粉碎的尘埃，由水界凝聚，由火界护持，由风界支撑，由颜色等围绕而不散失，于内则形成女、男、兽、禽、天、梵等身体，于外则形成大地、山岳、树木、天界、梵天界、月、日、星辰、摩尼宝、黄金等。此中，水界如汁液，起黏合作用，依地界而住，为其余（界）所护持、支撑、成熟、围绕故不流散，不流散时则显现饱满之相。火界达到热度，为其余（界）所依、凝聚、支撑、围绕，能使此身成熟，并成就其色泽圆满与不腐。风界以支撑和推动为性，为其余（界）所依、凝聚、护持、围绕，能支撑与移动（身体），并成就身体、天宫等的行住等姿态。此四（大种）和合，以地增盛则成就发等（身分）及大地山岳等；以水增盛则成就胆汁等及海洋江河等；以风增盛则成就上行风等及持地风等；以火增盛则成就消化火等及地狱火等。当它们错乱时，便有病、老、死及劫坏等。如是，由于此等粉碎微细之界的积聚，内在诸分及外在诸色，一一皆是无量无边的色聚。彼等依种种缘，以种种方式和合而生起，且将继续生起。

Yadi paṭhamaṃ dhātuyo aṇurūpena ṭhatvā pacchā saṃyujjanti, tathā ṭhāne viniyogābhāvato aparenāpi pariyāyena cettha kammajaṃ kammapaccayaṃ kammapaccayautusamuṭṭhānaṃ, āhārajaṃ [Pg.102] āhārapaccayaṃ āhārapaccayautusamuṭṭhānaṃ, utujaṃ utupaccayaṃ utupaccayautusamuṭṭhānaṃ, cittajaṃ cittapaccayaṃ cittapaccayautusamuṭṭhānanti evaṃ samuṭṭhānabhedo veditabbo. Tattha upādinnarūpaṃ kammajaṃ nāma, maṃsamuttakesalomadantasiṅghāṇikādi kammapaccayaṃ nāma, sampattikaramahāmeghapathavīpabbatādi, cakkaratanadevavimānādi ca kammapaccayautusamuṭṭhānaṃ nāma. Āhārato samuṭṭhitaṃ suddhaṭṭhakaṃ āhārajaṃ nāma, kabaḷīkāro āhāro āhārajassa janako hutvā kammajassa anupālako hotīti tadanupālitaṃ kammajarūpaṃ āhārapaccayaṃ nāma, visabhāgāhāraṃ sevitvā ātape gacchantassa kāḷakuṭṭhādīni uppajjanti, idaṃ āhārapaccayautusamuṭṭhānaṃ nāma. Kammajaututo samuṭṭhitaṃ suddhaṭṭhakaṃ utujaṃ nāma, tasmiṃ utu aññaṃ aṭṭhakaṃ samuṭṭhāpeti, idaṃ utupaccayaṃ nāma, tasmimpi utu aññaṃ aṭṭhakaṃ samuṭṭhāpeti, idaṃ utupaccayautusamuṭṭhānaṃ nāma. Evaṃ upādinnake tisso eva santatiyo ghaṭṭetuṃ sakkonti, anupādinnake pana valāhako utujaṃ nāma, vuṭṭhidhārā utupaccayaṃ nāma, deve pana vuṭṭhe pathavī gandhaṃ muñcati, bījāni viruhantīti evaṃ yaṃ anantaṃ santativasena pavattaṃ, etaṃ utupaccayautusamuṭṭhānaṃ nāma. Cittato samuṭṭhitaṃ suddhaṭṭhakādi cittajaṃ nāma, cittena pacchājātapaccayabhāvena upatthambhito kāyo cittapaccayaṃ nāma, abhiññācittena bahiddhā samuṭṭhāpitahatthiassādikaṃ cittapaccayautusamuṭṭhānaṃ nāma. Pakiṇṇakakathā.

如果诸界最初以微尘形态存在，其后结合，那么因为没有安布之处，所以用另一种方式，于此应当了知生起的差别：业生、业缘、业缘时节生；食生、食缘、食缘时节生；时节生、时节缘、时节缘时节生；心生、心缘、心缘时节生。其中，被执取的色称为业生，肉、尿、发、毛、牙齿、鼻涕等称为业缘，由福报产生的巨大云朵、大地、山脉以及轮宝、天宫等称为业缘时节生。由食物产生的纯净八法称为食生，段食作为食生的生因，并且是业生色的支持者，因此被它支持的业生色称为食缘，吃了不合适的食物后，在阳光下暴晒而产生的黑癩等病，这称为食缘时节生。由业生时节所生起的纯净八法称为时节生，那时节又产生另一种八法，这称为时节缘，在那时节又产生另一种八法，这称为时节缘时节生。这样，在被执取的色中只有这三种相续可以互相影响，但在非被执取的色中，云(valāhaka)称为时节生，雨流(vuṭṭhidhārā)称为时节缘，天下雨时大地散发香味，种子发芽等等，这样无尽的相续流动，这称为时节缘时节生。由心产生的纯净八法等等称为心生，心以后生缘的方式支持的身体称为心缘，以神通心在外部变现出来的大象、马等等称为心缘时节生。杂论竟。

Rūpābyākataṃ niṭṭhitaṃ.

色无记终。

Nibbānābyākatavaṇṇanā

涅槃无记释义

Nibbānābyākataṃ pana bhūmito lokuttarameva, dhammatopi ca ekameva, bhedo natthi, lakkhaṇādito pana santilakkhaṇaṃ [Pg.103] nibbānaṃ, nivattilakkhaṇaṃ, asaṅkhatalakkhaṇaṃ vā, accutirasaṃ, animittapaccupaṭṭhānaṃ, asaṅkhatatāya panassa kārakahetuvirahato padaṭṭhānaṃ natthi, pāpakahetuvasena panetaṃ ‘‘dukkhanirodhagāminipaṭipadā’’tiādivacanato (vibha. 206) ‘‘ariyamaggapadaṭṭhāna’’nti vattuṃ vaṭṭati. Saṅgahato pana bhedābhāvā khandhesu saṅgahaṃ na gacchati, āyatanādīsu dhammāyatanadhammadhātūsu saṅgahaṃ gacchati. Suññato pana attasuññaṃ, salakkhaṇadhāraṇato anattakaṃ dhammamattaṃ, asaṅkhatatāya vā accantattā ca aniccatāsuññaṃ, dukkhatāsuññaṃ, rāgādisuññaṃ, nimittasuññanti pavattaṃ suññanti gahetabbaṃ.

就涅槃无记而言，从界地来说，唯是出世间法。就法性而言，亦是唯一，没有差别。从相而言，涅槃为寂静相、止息相或无为相；其作用为不死；其现起为无相。又因其无为性，没有造作因，故无近因。但从能达之因而言，根据“导向苦灭之道”等语(《分别论》206)，可以说“以圣道为近因”。从摄集而言，由于没有差别，它不被摄入诸蕴中，但在诸处、界中，它被摄入法处和法界。从空性而言，它是无我空，因为它持有自相，故仅是无我之法；或者由于其无为性与究竟性，它是空无无常、空无苦、空无贪等、空无诸相。应知其为空无流转。

Bhedato pana santilakkhaṇādisabhāvato ekavidhampi kāraṇapariyāyato saupādisesanibbānadhātu, anupādisesanibbānadhātu ceti duvidhaṃ hoti. Sarasavasena pana parikappitākārabhedato suññataṃ animittaṃ appaṇihitanti tividhaṃ hoti. Saṅkhatadhammabhedamupādāya paṭikkhipitabbākārato na cittaṃ, na cetasikaṃ, na rūpaṃ, na atītaṃ, na anāgataṃ, na paccuppannaṃ, na maggo, na phalantiādinā anantappakāraṃ hoti.

从差别而言，其自性虽为寂静相等一种，但从原因方式而言，则有有余依涅槃界和无余依涅槃界两种。又依其自性，由所构想的行相差别，则有空、无相、无愿三种。再者，根据有为法的差别，从应被否定的行相而言，则有无数种，如：非心、非心所、非色、非过去、非未来、非现在、非道、非果等等。

Nibbānābyākataṃ niṭṭhitaṃ.

涅槃无记终。

Evaṃ imasmiṃ kusalattike avutto sabhāvadhammo nāma natthi. Asabhāvadhammesu panettha kiñcāpi rūpadhammānaṃ paricchedākāsalakkhaṇāni eva vuttāni, kasiṇādipaṭibhāganimittāni pana kasiṇugghāṭimākāso, viññāṇābhāvo, nirodhasamāpatti, tisso nāmapuggalaupādāpaññattiyo, arūpadhammānaṃ aniccatādilakkhaṇādayo ca na vuttā, tathāpi tesampi sabhāvadhammabyatirekābhāvato gahaṇaṃ hoti, tasmā ayaṃ tiko nippadesattikoti veditabbo[Pg.104]. Yathā cettha, evaṃ ito paresupi tikadukesu paññattiggahaṇābhāvepi niravasesaparamatthaggahaṇeneva nippadesatā, vipariyāyato sappadesatā ca veditabbā. Yattha pana sammutiggahaṇaṃ atthi, tattha vakkhāma.

如此，于此善三法中，无有未说之自性法。然于此非自性法中，虽仅说色法之分限虚空相，但遍处等似相、除遍处虚空、识之非有、灭尽定、三种施设（即名施设、补特伽罗施设与所依施设），以及无色法之无常相等则未说。即便如此，因其不离于自性法，故亦被含摄。是故，当知此三法为无余三法。如此处，于其后之三法、二法中，即便不含摄施设，仅由无遗地含摄究竟法，当知其为无余性；反之则为有余性。然于有含摄世俗之处，我等将说。

Rūpanibbānakaṇḍo niṭṭhito.

色与涅槃篇终。

Iti mohavicchedaniyā

如是，于《断痴论》

Abhidhammamātikatthasaṃvaṇṇanāya

《阿毗达摩本母义释》中，

Kusalattikasaṃvaṇṇanā niṭṭhitā.

善三法释义终。

Vedanāttikādivaṇṇanā

受等三法释义

Idāni kusalattikānantaraṃ vedanāttikādīnaṃ atthavaṇṇanā anuppattā, yasmā pana yvāyaṃ kusalattikassa –

现在，继善三法之后，已至受等三法之义释。然而，因为此善三法——

‘‘Atthato bhūmibhedā ca, paccekaṃ sampayogato;

Uddesato ca dhammānaṃ, lakkhaṇādivibhāgato’’ti. –

“从义理与地之差别，从各自相应，从诸法之总说，以及从相等之区分。”

Ādinā mātikaṃ nikkhipitvā ‘‘kusalā tāva dhammā bhūmito catubbidhā honti kāmāvacarā…pe… lokuttarā’’tievamādinā vinicchayanayo vutto, so eva sesattikadukānampi yathāyogaṃ hoti. Yathā hi ettha, evaṃ ‘‘sukhāya vedanāya sampayuttā tāva dhammā bhūmito tividhā honti kāmāvacarā rūpāvacarā lokuttarā’’tiādinā anukkamena sabbattikadukānampi paṇḍitehi sakkā vinicchayanayaṃ sallakkhetuṃ, tasmā taṃ vitthāranayaṃ vajjetvā nikkhepakaṇḍe, atthuddhārakaṇḍe ca vuttānusārato nātisaṅkhepavitthāranayena vedanāttikādīnaṃ tikadukānaṃ –

以此等方式提出论母，像“善法，从地而言，有四种：欲界……乃至……出世间”这样开头的决断方式已被宣说，它同样也适用于其余的三法和二法，随其所应。正如在此处，像“与乐受相应的法，从地而言，有三种：欲界、色界、出世间”这样，智者应能依序辨明所有三法和二法的决断方式。因此，略去详细的论述方式，根据在纲要章和义理提取章中所说的，以不过于简略或详细的方式，对于受等三法和二法——

Padatthā taṃsarūpā ca, navattabbavibhāgato;

Vinicchayo vijānīyo, tattha tattha yathārahaṃ.

字义与彼自相，以及从不应说之区分，应知其决断，在彼彼处随其所应。

Tattha [Pg.105] vedanāttike padatthato tāva ‘‘sukhāya vedanāyā’’tiādīsu sukha-saddo sukhavedanāsukhamūlasukhārammaṇasukhahetusukhapaccayaṭṭhānaabyābajjhanibbānādīsu dissati. Ayaṃ hi ‘‘sukhassa ca pahānā’’tiādīsu (dī. ni. 1.232; dha. sa. 165; vibha. 594) sukhavedanāya dissati. ‘‘Sukho buddhānamuppādo’’tiādīsu (dha. pa. 194) 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; itivu. 22) sukhahetumhi. ‘‘Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ, yāva sukhā saggā (ma. ni. 3.255). Na te sukhaṃ pajānanti, ye na passanti nandana’’nti (saṃ. ni. 1.11) ādīsu sukhapaccayaṭṭhāne. ‘‘Diṭṭhadhammasukhavihārā ete dhammā’’tiādīsu (ma. ni. 1.82) abyābajjhe. ‘‘Nibbānaṃ paramaṃ sukha’’ntiādīsu (dha. pa. 203-204; ma. ni. 215, 217) nibbāne. Idha panāyaṃ sukhavedanāyameva daṭṭhabbo.

在此受三法中，首先从字义来说，“乐”字，出现在乐受、乐根、乐所缘、乐因、乐缘处、无恼、涅槃等等处。此“乐”字，在“乐之舍断”等语（《长部》1.232；《法集论》165；《分别论》594）中，指乐受。在“诸佛出世乐”等语（《法句经》194）中，指乐根。在“摩诃离，因为色是乐，随逐于乐，倾向于乐”等语（《相应部》3.60）中，指乐所缘。在“诸比丘，此即是乐之同义语，即是福德”等语（《增支部》7.62；《如是语》22）中，指乐因。在“诸比丘，乃至难以言说，天界之乐是何等乐。不见难陀园者，不知乐”等语（《中部》3.255；《相应部》1.11）中，指乐缘处。在“这些法是现法乐住”等语（《中部》1.82）中，指无恼。在“涅槃是至上乐”等语（《法句经》203-204；《中部》215, 217）中，指涅槃。然而在此处，此“乐”字应仅理解为乐受。

Vedanā-saddo ‘‘viditā vedanā uppajjantī’’tiādīsu (ma. ni. 3.208) vedayitasmiṃ yeva vattati. Dukkha-saddo dukkhavedanādukkhavatthudukkhārammaṇadukkhapaccayadukkhapaccayaṭṭhānādīsu dissati. Ayaṃ hi ‘‘dukkhassa ca pahānā’’tiādīsu (dī. ni. 1.232; dha. sa. 165; vibha. 594) dukkhavedanāyaṃ dissati. ‘‘Jātipi dukkhā’’tiādīsu (dī. ni. 2.387; vibha. 190) dukkhavatthusmiṃ. ‘‘Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkanta’’ntiādīsu (saṃ. ni. 3.60) 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.

“受”字，在“已知受生起”等语（《中部》3.208）中，仅用于感受。“苦”字，出现在苦受、苦事、苦所缘、苦缘、苦缘处等等处。此“苦”字，在“苦之舍断”等语（《长部》1.232；《法集论》165；《分别论》594）中，指苦受。在“生亦是苦”等语（《长部》2.387；《分别论》190）中，指苦事。在“摩诃离，因为色是苦，随逐于苦，倾向于苦”等语（《相应部》3.60）中，指苦所缘。在“恶之积聚是苦”等语（《法句经》117）中，指苦缘。在“诸比丘，乃至难以言说，地狱之苦是何等苦”等语（《中部》3.250）中，指苦缘处。然而在此处，此“苦”字应仅理解为苦受。

Vacanattho [Pg.106] panettha – sukhayati sattaṃ, suṭṭhu vā khādati, khanati ca kāyacittābādhanti sukhā, kāyikacetasikānaṃ sukhasomanassānametaṃ adhivacanaṃ. Dukkhayatīti dukkhā, kāyikacetasikānaṃ dukkhadomanassānametaṃ adhivacanaṃ. Na dukkhā na sukhāti adukkhamasukhā, upekkhāyetaṃ adhivacanaṃ. Ma-kāro padasandhikaro. Evaṃ tīhi padehi pañcavidhāpi vedanā gahitā. Sabbāpi ārammaṇarasaṃ vediyanti anubhavantīti vedanā. Yo panāyaṃ tīsupi padesu sampayutta-saddo, tassattho – samaṃ pakārehi yuttāti sampayuttā, katarehi pakārehīti? ‘‘Atthi keci dhammā kehici dhammehi sahagatā sahajātā saṃsaṭṭhā ekuppādā ekanirodhā ekavatthukā ekārammaṇā’’ti (kathā. 473) evaṃ vuttehi imehi ekuppādatādīhi catūhi pakārehi. Ukkaṭṭhaniddeso cesa. Āruppe hi vināpi ekavatthukabhāvaṃ sampayogo labbhatīti. Sesaṃ vuttatthameva. Ayaṃ tāvettha padatthato vinicchayo.

此处之语义为：令有情快乐，或善食，或除去身心障碍，故名“乐”。此是身心之乐与喜的同义语。令痛苦，故名“苦”。此是身心之苦与忧的同义语。非苦非乐，故名“不苦不乐”。此是舍的同义语。“ma”音节是词语连接符。如此，通过这三个词，五种受都被摄取。一切受都体验所缘之味，故名“受”。然而，凡在这三个词中出现的“相应”一字，其义为：以相同的方式结合，故名“相应”。以何种方式呢？如说：“有些法与某些法俱行、俱生、混合、同一生起、同一灭去、同一所依、同一所缘”（《论事》473），即以此等同一生起等四种方式。此是最高程度的解释。因为在无色界中，即使没有同一所依性，相应亦可得。其余的意义如前所述。这便是此处从字义上的辨析。

Taṃsarūpāti tassa padatthassa sarūpamattadassanato. Tattha sukhasahagataṃ kāyaviññāṇaṃ, somanassasahagatāni aṭṭhārasa kāmāvacaracittāni, paṭhamadutiyatatiyacatutthajjhānikāni catucattālīsa rūpāvacaralokuttaracittāni cāti tesaṭṭhi cittāni sukhāya vedanāya sampayuttā nāma. Tathā dukkhasahagataṃ kāyaviññāṇaṃ, dve domanassasahagatāni cāti tīṇi cittāni dukkhāya vedanāya sampayuttā nāma. Sesāni upekkhāsahagatāni pañcapaññāsa cittāni adukkhamasukhāya vedanāya sampayuttā nāma. Yathā ca cittānaṃ sukhādisampayogo, evaṃ taṃcittasampayuttānaṃ cetasikānampi. Na kevalañca ettheva, ito paresupi tikadukesu cittavaseneva taṃsampayuttacetasikānampi saṅgaho veditabbo[Pg.107]. Yattha pana viseso hoti, tattha vakkhāma. Idha pana cetasikesu sappītikāni vedanāvajjitāni cha cetasikāni eva pañcahipi vedanāhi sampayuttāni, itarāni pana kāyikasukhadukkhavajjitāhi tīheva. Tesu ca pītivajjitā pañca yathāyogikā ceva moho ahirikaṃ anottappaṃ uddhaccaṃ thinaṃ middhañcāti ime ekādasa yathāyogaṃ tīhipi. Tatthāpi vitakkavicārā mahaggatalokuttarabhūtāya sukhāya eva, pīti pana sabbattha sukhāya eva, dosaissāmaccherakukkuccāni dukkhāya eva, vicikicchā upekkhāya eva, sesāni aṭṭhavīsatisomanassupekkhāhi eva vedanāhi sampayuttāni, tatthāpi karuṇāmuditā mahaggatabhūtāya sukhāya evāti ayaṃ viseso. Sesaṃ cittasampayogasadisaṃ. Ayaṃ sarūpato vinicchayo.

所谓“彼自性”，是因其仅显示彼词义的体相。于此，与乐俱的身识，与喜俱的十八欲界心，初、二、三、四禅的四十四色界与出世间心，此六十三心名为与乐受相应。同样，与苦俱的身识，及二与忧俱的心，此三心名为与苦受相应。其余与舍俱的五十五心，名为与不苦不乐受相应。如心与乐等相应，与彼心相应的心所亦然。非仅于此，于其后的诸三法、二法中，当知亦依心而含摄与彼相应的心所。若有差别，届时将说。于此，于诸心所中，除受外的六个心所与五种受相应，其余则与除身之乐、苦外的三种受相应。于彼等中，除喜外的五个杂心所，以及痴、无惭、无愧、掉举、昏沉、睡眠，此十一个心所，随其所应与三种受相应。其中，寻、伺仅与已达广大、出世间的乐受相应；喜则于一切处仅与乐受相应；瞋、嫉、悭、恶作仅与苦受相应；疑仅与舍受相应；其余二十八法仅与喜、舍二受相应；其中，悲、随喜仅与已达广大的乐受相应。此是差别。其余同于心相应。此为依体相的抉择。

Navattabbavibhāgatoti imasmiṃ tike sabbā vedanā sabbaṃ rūpaṃ nibbānaṃ sammutiyoti ime dhammā ‘‘sukhāya vedanāya sampayuttā’’ti vā ‘‘dukkhāya vedanāya sampayuttā’’ti vā ‘‘adukkhamasukhāya vedanāya sampayuttā’’ti vā na vattabbā. Na hi vedanā vedanāya sampayuttā hoti rūpādayo vā, tasmā ime imasmiṃ tike na labbhanti. Ayañca sappadesattiko hoti. Yathā cettha, evaṃ ito paresupi tikadukesu navattabbayojanā. Yaṃ yasmiñca na vuttaṃ atthi, tassa sappadesatā veditabbā. Ito paraṃ pana yattha asaṅgahitā dhammā honti, tattha tesaṃ vibhāgaṃ dassetvā ‘‘ime navattabbā’’ti ettakameva vakkhāma, tenassa sappadesatāpi ñātabbā. Yattha pana asaṅgahitā natthi, taṃ nippadesanti vakkhāma. Tena tattha navattabbābhāvopi viññātabbo. Sabbattha pana mātikaṃ anuddharitvāva padatthaṃ, taṃsarūpavibhāgañca vakkhāma. Ayaṃ navattabbavibhāgato vinicchayo.

依不可说分别：于此三法中，一切受、一切色、涅槃、世俗法，此等法不可说为“与乐受相应”、“与苦受相应”或“与不苦不乐受相应”。受实不与受相应，色等亦然，是故此等法于此三法中不可得。此为有余三法。如此处，于其后的诸三法、二法中，亦当如是应用不可说之理。凡于何处有未说者，当知彼为有余。自此以后，于有未摄法之处，将示其分别，仅言“此等为不可说”，由此亦当知其为有余。若于何处无有未摄法，则称其为“无余”，由此当知彼处无不可说法。于一切处，皆不重举论母而说示词义及彼自性分别。此为依不可说分别的抉择。

Vedanāttikaṃ niṭṭhitaṃ.

受三法终。

Vipākattike [Pg.108] aññamaññavisiṭṭhānaṃ kusalākusalānaṃ pākāti vipākā, vipakkabhāvamāpannānaṃ arūpadhammānametaṃ adhivacanaṃ. Kiñcāpi arūpadhammā viya rūpadhammāpi kammasamuṭṭhānā atthi, anārammaṇattā pana te kammasarikkhakā na hontīti sārammaṇā arūpadhammāva kammasarikkhattā vipākāti vuttā bījasarikkhakaṃ phalaṃ viya. Yathā hi sālibījato nikkhantasīsameva sāliphalanti vuccati, na aṅkurādīni, tāni pana ‘‘sālijātāni, sālinibbattāni cā’’ti vuccanti, evaṃ kammasadisā arūpadhammāva ‘‘vipākā’’ti vuccanti, rūpadhammā pana kammajā ‘‘upādinnā’’ti vuccanti. Vipākadhammadhammāti vipākasabhāvā dhammā. Yathā hi jātijarāsabhāvā sattā ‘‘jātidhammā jarādhammā’’ti vuccanti, evaṃ vipākajanakaṭṭhena vipākasabhāvā vipākapakatikā dhammāti attho. Tatiyapadaṃ ubhayasabhāvapaṭikkhepavasena vuttaṃ, ayaṃ padattho.

于异熟三法中，种种善、不善之果，是为异熟；此为已达成熟状态的无色法之增上语。虽亦有如无色法般的业生色法，然彼等因无所缘故，不似于业。唯有具所缘的无色法，因其似业，故说为异熟，犹如似种之果。譬如，唯从稻种所出之谷实方名为稻果，而非芽等；彼等则被称为“稻生”、“稻所成”。如是，唯似业的无色法被称为“异熟”，而业生色法则被称为“所执受”。所谓“能生异熟法”，是指有异熟自性的法。譬如，有生、老自性的有情被称为“生法”、“老法”；如是，以能生异熟义，故为异熟自性、异熟品类之法，此为其义。第三句是依否定二者自性而说。此为词义。

Tattha catūsu bhūmīsu chattiṃsa vipākacittāni vipākā nāma, tathā ekavīsati kusalāni, dvādasa akusalāni cāti tettiṃsa vipākadhammadhammā nāma, tīsu bhūmīsu vīsati kiriyacittāni, sabbañca rūpaṃ, nibbānañcāti ime nevavipākanavipākadhammadhammā nāma. Cetasikesu pana cuddasa akusalā vipākadhammadhammā eva, viratiyo siyā vipākā, siyā vipākadhammadhammā, tadavasesā pana siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammāti cittaṃ viya tividhā hontīti ayaṃ viseso, sesaṃ cittasamaṃ, idañca nippadesattikanti veditabbaṃ.

于此，于四地中，三十六异熟心名为异熟；如是，二十一善心、十二不善心，此三十三心名为能生异熟法；于三地中，二十唯作心，及一切色、并涅槃，此等名为非异熟非能生异熟法。于诸心所中，十四不善心所仅为能生异熟法；诸离(viratiyo)或为异熟，或为能生异熟法；其余心所则或为异熟，或为能生异熟法，或为非异熟非能生异熟法，如心一般，亦分三类。此是差别，其余同于心法。当知此为无余三法。

Vipākattikaṃ niṭṭhitaṃ.

异熟三法终。

Ārammaṇakaraṇavasena taṇhādiṭṭhīhi upetena kammunā ādinnā phalabhāvena gahitāti upādinnā, ārammaṇabhāvaṃ upagantvā upādānasambandhena upādānānaṃ hitāti upādāniyā, upādānassa ārammaṇapaccayabhūtānametaṃ adhivacanaṃ. Upādinnā ca [Pg.109] te upādāniyā cāti upādinnupādāniyā, sāsavakammanibbattānaṃ rūpārūpadhammānametaṃ adhivacanaṃ. Iminā nayena sesapadadvayepi paṭisedhasahito attho veditabbo.

由与爱、见相应的业，以果报的状态而被执取，故为“所执受”；成为所缘后，以执取的关系而顺益于诸取，故为“可取”。此为成为诸取之所缘缘的法的增上语。彼既为所执受，亦为可取，故为“所执受可取法”，此为有漏业所生色、无色法之增上语。依此理趣，当知其余二句之义亦带有否定。

Tattha dvattiṃsa lokiyavipākacittāni, nava kammajakalāpā ca upādinnupādāniyā nāma. Avasesalokiyacittāni ceva akammajarūpakalāpā ca anupādinnupādāniyā nāma. Lokuttaracittanibbānāni anupādinnaanupādāniyā nāma. Kiñcāpi khīṇāsavānaṃ upādānakkhandhā ‘‘amhākaṃ mātulatthero’’tiādinā vadantānaṃ paresaṃ upādānassa ārammaṇapaccayā honti, maggaphalanibbānāni pana divasaṃ santattaayoguḷo viya makkhikāhi tejussadattā upādānehi anupādinnāneva. Asaṃkiliṭṭhaasaṃkilesikesupi eseva nayo. Cetasikesu pana kusalā anupādinnupādāniyā eva, karuṇāmuditā siyā upādinnupādāniyā, siyā anupādinnupādāniyā viratiyo pana siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā, sesā cittaṃ viya tividhā honti, idañca nippadesattikanti veditabbaṃ. Upādinnupādāniyattikaṃ.

其中，三十二世间异熟心及九业生色聚，名为所执受可取法。其余世间心及非业生色聚，名为非所执受可取法。出世间心与涅槃，名为非所执受非可取法。即使漏尽者的取蕴，在他人说“此是我舅父长老”等时，会成为其执取的所缘缘，但道、果、涅槃，犹如白日晒热的铁球，因其炽热而不为苍蝇所附，始终不为诸取所执受。于无染污非能染污法中，此理亦然。至于诸心所：善心所仅为非所执受可取法；悲与随喜，或为所执受可取法，或为非所执受可取法；诸离，或为非所执受可取法，或为非所执受非可取法；其余心所如心一般，亦分三类。当知此为无余三法。所执受可取三法。

Saṃkilesetīti saṃkileso, vibādhati upatāpetīti attho. Saṃkilesena sampayuttā saṃkiliṭṭhā, saṃkilesasahagatāti attho. Attānaṃ ārammaṇaṃ katvā pavattanena saṃkilesaṃ arahanti, saṃkilese vā niyuttā tassa ārammaṇabhāvaṃ anatikkamanatoti saṃkilesikā, saṃkilesassa ārammaṇapaccayabhūtānametaṃ adhivacanaṃ. Saṃkiliṭṭhā ca te saṃkilesikā cāti saṃkiliṭṭhasaṃkilesikā. Sesapadadvayaṃ purimattike vuttanayeneva veditabbaṃ.

能染污者，是为染污，意谓扰乱、恼害。与染污相应的，称为已染污，意谓与染污俱行。因以自身为所缘而转起，故能导致染污；或专注于染污，不能超越其作为所缘的状态，故称为能染污法。此为染污之所缘缘诸法的同义词。既是已染污又是能染污法，称为已染污能染污法。其余二句应如前一三法组中所说的方式了知。

Tattha dvādasa akusalacittuppādā saṃkiliṭṭhasaṃkilesikā nāma. Sesalokiyacittāni ceva sabbaṃ rūpañca [Pg.110] asaṃkiliṭṭhasaṃkilesikā nāma. Lokuttaracittāni, nibbānañca asaṃkiliṭṭhaasaṃkilesikā nāma. Cetasikesu pana akusalā saṃkiliṭṭhasaṃkilesikāva, karuṇāmuditā asaṃkiliṭṭhaasaṃkilesikāva, sesakusalābyākatā siyā saṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhaasaṃkilesikāti tidhāpi honti, idañca nippadesattikaṃ. Saṃkiliṭṭhasaṃkilesikattikaṃ.

其中，十二不善心，名为已染污能染污。其余世间心和一切色，名为非已染污能染污。出世间心和涅槃，名为非已染污非能染污。至于心所，不善心所唯是已染污能染污；悲与喜唯是非已染污非能染污；其余善和无记心所，有时是已染污能染污，有时是非已染污能染污，有时是非已染污非能染污，有此三种情况。此为无余三法组。已染污能染污三法组。

Sampayogavasena vattamānena saha vitakkena savitakkā, tathā saha vicārena savicārā, savitakkā ca te savicārā cāti savitakkasavicārā. Ubhayarahitā avitakkaavicārā. Vitakkavicāresu vicārova mattā pamāṇametesanti vicāramattā, vicārato uttariṃ vitakkena saddhiṃ sampayogaṃ na gacchantīti attho. Avitakkā ca te vicāramattā cāti avitakkavicāramattā.

与寻(vitakka)相应者，为有寻(savitakka)；同样，与伺(vicāra)相应者，为有伺(savicāra)。既有寻又有伺者，为有寻有伺(savitakkasavicāra)。二者皆无者，为无寻无伺(avitakkaavicāra)。于寻、伺中，唯有伺为其量，故名唯伺(vicāramatta)；其义为：不超越伺，不与寻相应。无寻而唯有伺者，为无寻唯伺(avitakkavicāramatta)。

Tattha dvipañcaviññāṇavajjitakāmāvacaracittāni ceva ekādasa mahaggatalokuttarapaṭhamajjhānikacittāni ca taṃsampayuttesu vitakkavicāre ṭhapetvā sesā ca savitakkasavicārā nāma. Tesu vitakko ekādasa dutiyajjhānikamahaggatalokuttarāni ca taṃsampayuttesu vicāraṃ ṭhapetvā sesā ca avitakkavicāramattā nāma. Dutiyajjhānikesu vicāro, sesā pañcacattālīsa mahaggatalokuttaracittāni, dvipañcaviññāṇāni, taṃsampayuttā ca sabbañca rūpaṃ, nibbānañca avitakkaavicārā nāma. Apica kusalacetasikā savitakkasavicārāva, vitakko avitakkavicāramattova, vicāro pana dutiyajjhānikesu siyā avitakkaavicāro, savitakkacittesu siyā na vattabbo, avasesā pana sabbe cetasikā dhammā tidhāpi honti. Imasmiṃ pana tike vitakkasahajāto vicārova na vattabbo. Vitakkattikaṃ.

其中，除双五识(dvipañcaviññāṇa)外的欲界心，以及十一广大(mahaggata)与出世间(lokuttara)初禅心，还有与它们相应的心所（寻、伺本身除外），名为有寻有伺。寻本身，十一第二禅的广大与出世间心，以及与它们相应的心所（伺本身除外），名为无寻唯伺。第二禅中的伺，其余四十五种广大与出世间心，双五识，与它们相应的心所，以及一切色和涅槃，名为无寻无伺。此外，善心所唯是有寻有伺；寻唯是无寻唯伺；而伺，在第二禅中是无寻无伺，在有寻心中则不可说；其余一切心所法都有这三种情况。然而，在此三法组中，与寻俱生的伺是不可说的。寻三法组。

Pītiyā [Pg.111] 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 nippītikasukhassa sappītikasukhato visesadassanavasena ayaṃ tiko vutto.

与喜(pīti)同生等，故名喜俱(pītisahagata)，意即与喜相应。其余二句也是此理。此处所说的舍(upekkhā)，是指不苦不乐受(adukkhamasukhā vedanā)。因其安住于中性之相，能旁观苦乐之转起，并以此相而行，故名为舍。如是，说此三法组，是为了显示无喜之乐与有喜之乐的差别，其（乐俱与舍俱）二句取自受三法组。

Tattha pīti pañcavidhā khuddikā khaṇikā okkantikā ubbegā pharaṇāti. Tattha khuddikā pīti sarīre lomahaṃsanamattameva kātuṃ sakkoti. Khaṇikā pīti khaṇe khaṇe vijjuppādasadisā hoti. Okkantikā pīti samuddatīraṃ vīci viya kāyaṃ okkamitvā okkamitvā bhijjati. Ubbegā pīti balavatī hoti kāyaṃ uddhaggaṃ katvā ākāse laṅghāpanappamāṇappattā. Pharaṇāya pītiyā pana uppannāya sakalasarīraṃ dhamitvā pūritavatthi viya, mahatā udakoghena pakkhandapabbatakucchi viya ca anuparipphuṭaṃ hoti. Tattha pharaṇā rūpāvacaralokuttarāva, sesā kāmāvacarāva.

其中，喜(pīti)有五种：小喜(khuddikā)、刹那喜(khaṇikā)、降临喜(okkantikā)、踊跃喜(ubbegā)、遍满喜(pharaṇā)。其中，小喜仅能使身体毛发竖立。刹那喜如闪电般刹那生起。降临喜如海浪冲击海岸，一再冲击身体而破散。踊跃喜甚为强烈，能使身体上升，乃至达到跃入空中之量。当遍满喜生起时，全身犹如被吹满的气囊，又如巨大的水流冲入山洞，无处不遍。其中，遍满喜仅属于色界(rūpāvacara)与出世间(lokuttara)，其余仅属于欲界(kāmāvacara)。

Sukhaṃ pana kāyikaṃ, cetasikañceti duvidhaṃ hoti. Satipi ca nesaṃ 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. Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ.

然而乐(sukha)可分为身乐(kāyika)和心乐(cetasika)两种。即便两者有时并不分离，但获得可爱所缘(iṭṭhārammaṇa)时的满足是喜(pīti)，体验已获得之味是乐(sukha)。哪里有喜，哪里就有乐。哪里有乐，哪里不一定有喜。喜摄于行蕴(saṅkhārakkhandha)，乐摄于受蕴(vedanākkhandha)。喜就像疲惫的旅人在荒野中看见森林和水时的感受，乐就像进入森林的阴凉处享用泉水时的感受。应当知道，这是根据其在各个时刻的显现而说的。

Tattha sukhasahagatā, upekkhāsahagatā ca vedanāttike vuttāva, sukhasahagataṃ pana kāyaviññāṇaṃ, mahaggatalokuttaracatutthajjhānikacitte ca vajjetvā sesā pītisahagatā nāma, tattha pīti na pītisahagatā, sukhasahagatāva hoti[Pg.112], sukhaṃ pana pītisahagataṃ nāma siyā na pītisukhasahagatā. Imasmiṃ tike dve domanassasahagatacittuppādā, dukkhasahagataṃ kāyaviññāṇaṃ, rūpaṃ, nibbānañca navattabbā. Cetasikesu pana pīti sukhasahagatāva, vicikicchā upekkhāsahagatāva, lobhadiṭṭhimānā, pañcavīsati kusalābyākatā ca tidhāpi honti, cetasikasukhaṃ siyā pītisahagataṃ, paṭhamadutiyatatiyajjhānikesu catutthajjhānikesu siyā navattabbaṃ, kāyikaṃ pana sukhaṃ dukkhaṃ domanassaṃ sabbā ca upekkhā doso issā macchariyaṃ kukkuccañca navattabbāva, sesā sattarasa dhammā siyā tidhāpi honti navattabbāpi. Sesaṃ suviññeyyameva. Pītittikaṃ.

其中，与乐俱、与舍俱的受，在受三法(vedanāttika)中已述及。然而，除了与乐俱的身识(kāyaviññāṇa)，以及属于广大(mahaggata)与出世间(lokuttara)的第四禅心之外，其余的都称为与喜俱。其中，喜并非与喜俱，而是与乐俱；乐则可以是与喜俱，但并非与喜及乐俱行。在此三法中，两种与忧俱的心、与苦俱的身识、色法和涅槃，都不可说。在心所法中，喜唯是与乐俱，疑唯是与舍俱；贪、邪见、慢，以及二十五种善和无记法，都有这三种情况。心乐可以是与喜俱（在初、二、三禅中），在第四禅中则不可说。身乐、苦、忧，以及所有的舍、嗔、嫉、悭、悔，都不可说；其余的十七种法，或有三种情况，或不可说。其余的都很容易理解。喜三法组。

Dassanenāti sotāpattimaggena. So hi paṭhamaṃ nibbānadassanato ‘‘dassana’’nti vutto. Gotrabhu pana kiñcāpi paṭhamataraṃ passati, yathā pana rañño santikaṃ kenacideva karaṇīyena āgato puriso dūratova rathikāya carantaṃ hatthikkhandhagataṃ rājānaṃ disvāpi ‘‘diṭṭho te rājā’’ti puṭṭho disvāpi kātabbakiccassa akatattā ‘‘na passāmī’’ti vadati, evameva nibbānaṃ disvā kattabbassa kilesappahānassa abhāvā ‘‘dassana’’nti na vuccati. Taṃ hi ñāṇaṃ maggassa āvajjanaṭṭhāne tiṭṭhati. Bhāvanāyāti sesamaggattayena. Sesamaggattayaṃ hi paṭhamamaggena diṭṭhasmiṃyeva dhamme bhāvanāvasena uppajjati, adiṭṭhapubbaṃ kañci na passati, tasmā ‘‘bhāvanā’’ti vuccati. Tatiyapadaṃ ubhayapaṭikkhepavasena vuttaṃ.

所谓“见”(dassana)，即是须陀洹道(sotāpattimagga)。此道最初见到涅槃，故称“见”。然而，转姓(gotrabhu)虽然也先见到涅槃，但就像有人因某事去见国王，远远地在街道上看到国王坐在象背上，被人问“你见到国王了吗”时，虽然见到了，但因为要做的事情还没做完，就回答说“没见到”；同样，虽然见到了涅槃，但因为断除烦恼的任务还没有完成，所以不称为“见”。这个智慧只是停留在道的转向之处。所谓“修”(bhāvanā)，即是其余三种道。其余三种道都是在初道已经见到的法上通过修习而生起，不会见到之前没见过的，因此称为“修”。第三个词是依双重否定而说的。

Tattha cattāro diṭṭhigatasampayuttacittuppādā, vicikicchāsahagato cāti pañca dassanena pahātabbāva, uddhaccasahagato bhāvanāya eva pahātabbo, avasesā cha akusalacittuppādā apāyahetubhāvena pavattito, appavattito ca siyā dassanenapahātabbā, siyā bhāvanāyapahātabbā, akusalavajjitā [Pg.113] pana sabbe cittuppādā, rūpaṃ, nibbānañca nevadassanenanabhāvanāyapahātabbā. Cetasikesu pana diṭṭhi vicikicchā issā macchariyaṃ kukkuccaṃ dassanenapahātabbāva, sesā akusalā siyā dassanenapahātabbā, siyā bhāvanāyapahātabbāti tijātikā terasavidhā honti, vuttāvasesā nevadassanenanabhāvanāyapahātabbāva. Yaṃ pana ‘‘sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhantī’’tiādinā (cūḷani. ajitamāṇavapucchāniddesa 6) nayena kusalābyākatānampi pahānaṃ anuññātaṃ, taṃ tesaṃ maggānaṃ abhāvitattā ye uppajjeyyuṃ, te upanissayapaccayānaṃ kilesānaṃ pahīnattā pahīnāti imaṃ pariyāyaṃ sandhāya vuttaṃ, idañca nippadesattikaṃ. Dassanenapahātabbattikaṃ.

于此，四种与邪见相应的心，以及与疑俱生的心，此五种唯由见所断；与掉举俱生的心则唯由修所断；其余六种不善心，也许由见所断，也许由修所断。除不善法外，一切心、色法及涅槃，皆非由见所断、非由修所断。于诸心所中，邪见、疑、嫉、悭、恶作唯由见所断；其余不善心所，也许由见所断，也许由修所断，如是（不善心所）有三类十三种；其余心所则非由见所断、非由修所断。至于《小义释·阿耆多所问经解释》(Cūḷaniddesa, Ajitamāṇavapucchāniddesa)中所说“以须陀洹道智，灭除造作识，于无始轮回中，除七有外，若将生起之名色，于此永尽”等文，亦允许断除善法及无记法，此说意指：对于那些尚未修习（更高）道者，其未来本会生起的法，因作为其亲依止缘的烦恼已被断除，故亦被断除。此为无余三法。见所断三法竟。

Dassanena pahātabbo hetu etesanti dassanenapahātabbahetukā. Dutiyapadepi eseva nayo. Tatiyapade pana nevadassanenanabhāvanāyapahātabbo hetu etesanti evamatthaṃ aggahetvā nevadassanenanabhāvanāya pahātabbo hetu etesaṃ atthīti evamattho gahetabbo. Itarathā hi ahetukānaṃ aggahaṇaṃ bhaveyya. Hetu eva hi tesaṃ natthi, yo dassanabhāvanāhi pahātabbo siyā. Sahetukesupi hetuvajjānaṃ pahānaṃ āpajjati, na hetūnaṃ. Hetuyeva hi etesaṃ nevadassanenanabhāvanāyapahātabboti vutto, na te dhammā. Ubhayampi cetaṃ anadhippetaṃ, tasmā vuttanayena attho gahetabbo. Ito paraṃ sabbo vinicchayo anantarattikasadisova. Kevalaṃ cetasikesu vicikicchuddhaccasampayutto moho dassanabhāvanāhi pahātabbahetukesu na pavisati sahajātassa aññassa hetuno abhāvā, nevadassanenanabhāvanāyapahātabbahetukesu [Pg.114] pana pavisati. Lobhadosamūlacittesu pana hetūsu moho lobhena ceva dosena ca sahetuko, lobhadosā ca mohenevāti ime pahātabbahetukapade paviṭṭhāti ayaṃ viseso, sesaṃ tādisamevāti. Dassanenapahātabbahetukattikaṃ.

“有见所断因者”，是指此等法具有由见所断之因。第二句亦同此理。然而，于第三句中，不应理解为“此等法具有‘非由见、非由修所断’之因”，而应理解为“此等法没有‘由见或由修所断’之因”。否则，将无法涵盖无因之法，因其本无任何可由见或修所断之因。并且（若依前解），即使在有因法中，亦只会导致断除因以外的法，而非因本身。经文说的是“其因”非所断，而非那些法本身。此二种结果皆非经文所意，故应依后述之理趣理解。此后的所有辨析皆与前一三法类似。仅于心所法中，与疑、掉举相应的痴，因无其他俱生之因，故不入于“有见所断因”或“有修所断因”之列，而入于“无见修所断因”之列。至于在贪根与嗔根心中，诸因之中，痴以贪与嗔为因，贪与嗔则以痴为因，故此等皆入于“有（见或修）所断因”句中，此为差别，其余皆同。见所断因三法竟。

Kammakilesehi ācīyatīti ācayo, paṭisandhicutigatipavattisaṅkhātānaṃ upādinnakkhandhānametaṃ adhivacanaṃ. Tassa kāraṇaṃ hutvā nipphādanabhāvena taṃ ācayaṃ gacchanti, yassa vā pavattanti, taṃ puggalaṃ yathāvuttameva ācayaṃ gamentīti ācayagāmino. Tato eva ācayasaṅkhātā cayā apetattā nibbānaṃ apetaṃ cayāti apacayo, taṃ ārammaṇaṃ katvā pavattanato apacayaṃ gacchantīti apacayagāmino. Apica pākāraṃ iṭṭhakavaḍḍhakī viya pavattaṃ ācinantā gacchantīti ācayagāmino. Teneva vaḍḍhakinā citaṃ citaṃ viddhaṃsayamāno puriso viya tadeva pavattaṃ apacinantā gacchantīti apacayagāmino. Tatiyapadaṃ ubhayapaṭikkhepena vuttaṃ.

由业与烦恼所积集，故为“积集”(ācayo)，此乃对名为结生、死、趣、相续的诸取蕴的异名。作为其原因，以生成的方式趋向于积集；或者，为某个体(puggala)而转起，使其趣向于如前所述的积集，故称“积集趣”(ācayagāmino)。因此，涅槃远离名为“积集”的积集，故称“离积集”(apacayo)；以之为所缘而转起，故趣向于离积集，称为“离积集趣”(apacayagāmino)。再者，犹如砌砖工砌墙一般积集相续而行，故称“积集趣”。犹如有人拆毁该砌砖工所砌之物一般消减相续而行，故称“离积集趣”。第三句是通过否定前两者而说。

Tattha lokiyakusalākusalāni ācayagāmino nāma, cattāri maggāni apacayagāmino nāma, sabbāni vipākaphalakiriyāni, rūpaṃ, nibbānañca nevaācayagāmino na apacayagāmino nāma. Cetasikesu pana akusalā ācayagāmino eva, karuṇā muditā siyā ācayagāmino, siyā nevācayagāmino na apacayagāmino nāma, sesā tidhāpi honti, idañca nippadesattikaṃ. Ācayagāmittikaṃ.

于此，世间善与不善法名为“积集趣”，四道名为“离积集趣”，一切异熟、果、唯作法，以及色与涅槃，则名为“非积集趣非离积集趣”。于诸心所中，不善心所唯是“积集趣”；悲与喜或为“积集趣”，或为“非积集趣非离积集趣”；其余则有三种情况。此为无余三法。积集趣三法竟。

Tīsu sikkhāsu jātā, sattannaṃ vā sekhānaṃ etetipi sekhā, apariyositasikkhattā sayameva sikkhantītipi sekhā. Upari sikkhitabbābhāvato na sekhāti asekhā, vuddhippattā vā sekhātipi asekhā. Tatiyapadaṃ ubhayapaṭikkhepena vuttaṃ.

于三学中生，或此等属于七有学，故为“有学”(sekhā)；又因学未究竟，尚须自学，故为“有学”。因无更高之学须学，故非有学，是为“无学”(asekhā)；或为已达究竟之有学，故为“无学”。第三句是通过否定前两者而说。

Tattha [Pg.115] cattāri lokuttarakusalāni, heṭṭhimāni ca tīṇi sāmaññaphalānīti satta sekhā nāma, arahattaphalaṃ asekhā nāma, lokiyacittāni, rūpaṃ, nibbānañca nevasekhā nāsekhā nāma. Cetasikesu pana akusalā ca appamaññā ca nevasekhā nāsekhā eva, sesā tidhāpi honti, idañca nippadesattikaṃ. Sekhattikaṃ.

于此，四出世间善法及下三沙门果，此七者名为“有学”；阿罗汉果名为“无学”；世间心、色与涅槃，则名为“非有学非无学”。于诸心所中，不善心所与无量心所唯是“非有学非无学”；其余则有三种情况。此为无余三法。有学三法竟。

Samantato khaṇḍitattā appamattakaṃ parittanti vuccati ‘‘parittaṃ gomayapiṇḍa’’nti (saṃ. ni. 3.96) ādīsu viya. Kāmāvacaradhammā hi appānubhāvatāya parittā viyāti parittā. Kilesavikkhambhanasamatthatāya, mahantavipulaphalatāya, 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.

因周遍被分割而微少，故称“小”(paritta)，如“一小团牛粪”(《相应部》3.96)等。欲界诸法因其威力小，故如“小”，是为“小”。因能镇伏烦恼，有广大之果，且相续长远，故达广大之境，是为“大”(mahaggata)；或由具崇高欲、精进、心、慧者所行，故亦称“大”。贪等作量之法名为“量”(pamāṇa)；从所缘或相应而言，此等没有限量，且与量对立，故称“无量”(appamāṇa)。

Tattha catupaññāsa kāmāvacaracittāni, rūpañca parittā nāma, sattavīsati rūpārūpāvacaracittāni mahaggatā nāma, lokuttaracittāni, nibbānañca appamāṇā nāma. Cetasikesu pana akusalā parittā eva, appamaññā parittamahaggatā eva, viratiyo parittaappamāṇā eva, sesā tidhāpi honti, idañca nippadesattikaṃ. Parittattikaṃ.

于此，五十四欲界心与色，名为“小”；二十七色界、无色界心，名为“大”；出世间心与涅槃，名为“无量”。于诸心所中，不善心所唯是“小”；无量心所唯是“小”与“大”；离心所唯是“小”与“无量”；其余则有三种情况。此为无余三法。小三法竟。

Parittaṃ ārammaṇaṃ etesanti parittārammaṇā. Sesapadadvayepi eseva nayo. Sayaṃ parittā vā hontu mahaggatā vā, parittādidhamme ārabbha pavattā tadārammaṇāti vuccanti.

以“小”为所缘，故称“小所缘”(parittārammaṇā)。其余二句亦同此理。无论其自身是“小”或“大”，只要缘于“小”等法而转起，即被称为“小所缘”等。

Tattha tevīsati kāmāvacaravipākā, kiriyāmanodhātuahetukajavanañca parittārammaṇāva, viññāṇañcāyatananevasaññānāsaññāyatanakusalavipākakiriyāni mahaggatārammaṇāva, aṭṭha lokuttaracittāni appamāṇārammaṇāva, akusalacittāni [Pg.116] ca aṭṭha ñāṇavippayuttajavanāni ca siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā navattabbārammaṇatāya na vattabbā, na kadāci appamāṇārammaṇā, aṭṭha ñāṇasampayuttakāmāvacarajavanāni, abhiññā, manodvārāvajjanañcāti ekādasa tidhāpi honti navattabbāpi. Tesu ca kusalāni pañca arahattamaggaphalavajjitasabbārammaṇāni. Tatthāpi taṃtaṃsekhānameva yathāsakaṃ maggaphalāni ārammaṇāni honti, kiriyāni cha sabbathāpi sabbārammaṇāni, abhiññāvajjitarūpāvacarāni ceva cha ākāsānañcāyatanaākiñcaññāyatanacittāni ca niyamena paññattārammaṇatāya, rūpanibbānānañca anārammaṇatāya sabbathā navattabbāti. Cetasikesu pana akusalā akusalacittasadisāva, viratiyo siyā parittārammaṇā, siyā appamāṇārammaṇā, karuṇāmuditā navattabbāva, sesā tidhāpi honti siyā navattabbāti. Sesaṃ suviññeyyameva. Parittārammaṇattikaṃ.

于此，二十三欲界异熟心、唯作意界及无因速行心，唯是“小所缘”；识无边处、非想非非想处之善、异熟、唯作心，唯是“大所缘”；八出世间心唯是“无量所缘”。不善心及八智不相应速行心，或为“小所缘”，或为“大所缘”，或因所缘不可说而为“不可说”，但绝非“无量所缘”。八智相应欲界速行心、神通及意门转向心此十一者，则有三种情况，亦可为“不可说”。其中，五种善心除阿罗汉道果外，以一切为所缘。即便如此，诸有学亦仅以各自之道果为所缘。六种唯作心在一切情况下皆以一切为所缘。除神通外的色界心，以及空无边处、无所有处心，因其所缘必定为概念，且不缘色与涅槃，故在一切情况下皆为“不可说”。于诸心所中，不善心所与不善心同；三离或为“小所缘”，或为“无量所缘”；悲与喜唯是“不可说”；其余则有三种情况，亦可为“不可说”。余者易知。小所缘三法竟。

Hīnāti lāmakā, akusalā dhammā. Hīnapaṇītānaṃ majjhe bhavāti majjhimā, avasesā tebhūmakā rūpārūpadhammāva. Uttamaṭṭhena, atappakaṭṭhena ca paṇītā, lokuttaracittanibbānāni. Cetasikesu pana akusalā hīnāva, karuṇāmuditā majjhimāva, sesakusalābyākatā majjhimapaṇītāva, sesā tidhāpi honti, idañca nippadesattikaṃ. Sesaṃ suviññeyyameva. Hīnattikaṃ.

“下劣”者，低劣、不善之法。“中等”者，处于下劣与殊胜之间，即其余三有之法。“殊胜”者，以最上、无热恼为义，即出世间心与涅槃。于诸心所中，不善心所唯是“下劣”；悲与喜唯是“中等”；其余善与无记心所为“中等”与“殊胜”；其余则有三种情况。此为无余三法。余者易知。下劣三法竟。

‘‘Hitasukhāvahā me bhavissantī’’ti evaṃ āsīsitāpi tathā abhāvato, asubhādīsuyeva subhantiādiviparītappavattito ca micchā sabhāvāti micchattā, vipākadāne sati khandhabhedānantarameva vipākadānato niyatā, micchattā ca te niyatā cāti micchattaniyatā. Vuttaviparītena atthena sammā sabhāvāti sammattā, sammattā ca te niyatā cāti sammattaniyatā. Ubhayathāpi na niyatāti aniyatā.

“它们将为我带来利益与快乐”——虽如此期望，但因其并非如此，以及于不净等事物中生起净等颠倒的缘故，其自性是邪，故为“邪性”；由于它们在果报成熟时，于蕴坏灭后即刻产生果报，故为“决定”；其邪性且为决定，故为“邪性决定”。与上述相反的意义，其自性是正，故为“正性”；其正性且为决定，故为“正性决定”。在两种情况下都不是决定，故为“不定法(aniyata)”。

Ānantarikabhāvena [Pg.117] pavattiyaṃ siyā micchattaniyatā, aññathā pavattiyaṃ siyā aniyatā. Ahetukaakiriyanatthikadiṭṭhīsu hi aññatarā diṭṭhi yassa niyatā, taṃ buddhasatampi vibodhetuṃ na sakkoti. Yena ca anantare eva attabhāve phaladānato ānantarikesu mātughātakapitughātakaarahantaghātakasaṅghabhedakalohituppādakasaṅkhātesu pañcasu kammesu ekampi kammaṃ paṭighacittena kataṃ hoti, so sineruppamāṇepi suvaṇṇathūpe katvā sakalacakkavāḷaṃ pūretvā nisinnasambuddhappamukhaṃ saṅghaṃ yāvajīvaṃ catūhi paccayehi upaṭṭhahitvāpi tena kusalena ānantarikassa vipākaṃ paṭibāhituṃ na sakkoti, ānantarikena pana adhikena ānantarikaṃ paṭibāhati, tasmā niyatamicchādiṭṭhi ānantarikā ca maggaphalānaṃ, mahaggatānañca paṭibāhakatāya anantarameva niraye vipākadānato micchattaniyatā ca jātā, cattāro pana maggā sammattaniyatā nāma, sesacittarūpanibbānāni aniyatā nāma. Cetasikesu pana moho ahirikaṃ anottappaṃ uddhaccaṃ lobho diṭṭhi doso thinaṃ middhanti ime nava siyā micchattaniyatā, siyā aniyatā, sesaakusalā, karuṇā, muditā ca aniyatā eva, sesakusalābyākatā siyā sammattaniyatā, siyā aniyatā, tijātikā pana tidhāpi honti, idañca nippadesattikanti. Micchattattikaṃ.

由于无间的作用，可能为“邪性决定”；以其他方式作用，则可能为“不定法(aniyata)”。在无因论、无作用论、断灭论等邪见中，任何一种邪见如果成为决定，即使百佛出现也无法令其觉悟。如果有人因嗔恨心造作了五种无间业之一——杀母、杀父、杀阿罗汉(arahanta)、分裂僧团、恶意使佛陀流血，即使他用像须弥山(Sineru)一样多的黄金建造佛塔，遍满整个轮围世界，终身用四事供养以佛陀为首的僧团，也无法用这些善业来阻止无间业的果报。然而，更重的无间业会阻挡较轻的无间业。因此，决定邪见和无间业因为阻碍道果和广大善法，并且死后立即在地狱受报，故生为“邪性决定”。而四道则名为“正性决定”，其余的心、色、涅槃则名为“不定法”。然而，在心所中，痴、无惭、无愧、掉举、贪、邪见、嗔、昏沉、睡眠这九种，可能为“邪性决定”，也可能为“不定法”。其余的不善心所，以及悲、喜，必定是“不定法”。其余的善与无记心所，可能为“正性决定”，也可能为“不定法”。三性法亦有三种情况。此为无余三法。邪性三法竟。

Nibbānaṃ maggati, kilese vā mārento gacchatīti maggo, ariyamaggo, so ārammaṇametesanti maggārammaṇā. Lokiyo aṭṭhaṅgikopi maggo paccayaṭṭhena etesaṃ hetūti maggahetukā, maggasampayuttā dhammā. Magge vā hetūti maggahetū, alobhādayo. Te etesaṃ hetūti maggahetukā. Sammādiṭṭhi sayaṃ maggo ceva hetu ca, iti maggabhūto hetu etesanti maggahetukā, lokuttarāva[Pg.118]. Abhibhavitvā pavattanaṭṭhena maggo adhipati ārammaṇabhūto, sahajāto vā etesanti maggādhipatino, tadubhayaṃ.

涅槃是所趣向的，或者灭除烦恼而行进，故称“道”，即圣道；以圣道为所缘者，故称“道所缘”。世间的八支道，也以因的意义成为这些法的因，故称“道因”，即与道相应的法。或者，在道中作为因而存在，故称“道因”，如无贪等。那些（无贪等）成为这些法的因，故称“道因”。正见本身既是道也是因，因此，具有道性的因存在于这些法中，故称“道因”，唯指出世间法。以克服烦恼而生起的作用来说，道是增上，或是作为所缘，或是与这些法同时生起，故称“道增上”，指这两种情况。

Tattha rūpāvacaracatutthajjhānakusalakiriyā ca abhiññābhūtā, manodvārāvajjanañca siyā maggārammaṇā, siyā navattabbā, ariyānaṃ hi cetopariyaanāgataṃsañāṇāni paresaññeva maggacittassa jānanakāle maggārammaṇāni, pubbenivāsañāṇamanodvārāvajjanāni pana attano, paresañcāpi tadaññārammaṇakāle pana navattabbāni, cetopariyañāṇassa pana niyamena paracittavisayattā tena attanā adhigatamaggaṃ ariyā ālambituṃ na sakkonti, anāgataṃsañāṇena pana attano anāgate uppajjanakassa uparimaggassa avisayattā na sakkonti. Ariyā hi yathāsakaṃ, heṭṭhimañca maggaphalaṃ jānituṃ sakkonti, na uparimaṃ. Tāni pana abhiññājavanāni maggena asahajātattā na maggahetukāni. Maggaṃ garuṃkatvā appavattanato na maggādhipatīni. Na hi tāni kiñci ārammaṇaṃ adhipatiṃ karonti, antamaso lokuttaramapi. Kasmā? Attano mahaggatatāya rājānaṃ disvā tassa mātāpitaro viya, manodvārāvajjanaṃ pana attano ahetukatāya rājānaṃ disvā khujjaceṭakādayo viya. Cattāri maggaṭṭhacittāni sabbadā maggahetukā eva, tāneva ca vīmaṃsāvīriyānaṃ adhipatibhāvena pavattiyaṃ siyā maggādhipatino, itaresaṃ chandacittānaṃ adhipatibhāvena pavattiyaṃ siyā navattabbā, aṭṭha ñāṇasampayuttakāmāvacarajavanāni siyā maggārammaṇā, siyā maggādhipatino, siyā navattabbā. Tāni hi attanā, parehi ca paṭividdhamaggapaccavekkhaṇakāle maggārammaṇā, attano maggaṃ garuṃkatvā paccavekkhaṇakāle maggādhipatino ca tathāappavattiyaṃ navattabbā ca honti. Ariyā hi paresaṃ maggaphalāni paccavekkhantā [Pg.119] garuṃ karontāpi attano maggaphalāni viya garuṃ na karonti, api sammāsambuddhānaṃ. Tesu sotāpanno sotāpannānameva maggaphalāni jānituṃ sakkoti, nāññesaṃ, sakadāgāmī pana sakadāgāmīnampi, na anāgāmiarahantānaṃ, anāgāmī pana anāgāmīnampi, na arahantānaṃ, arahā pana sabbesampi maggaphalāni jānāti, sobhanalokiyacittarūpanibbānāni navattabbāneva. Cetasikesu pana viratiyo lokuttarakusale maggasadisāva, aññattha navattabbā, karuṇā, muditā, akusalā ca navattabbā, sesā tidhāpi honti navattabbā ca. Sesaṃ suviññeyyamevāti. Maggārammaṇattikaṃ.

于此，色界第四禅的善心与唯作心，即神通（abhiññā），以及意门转向（manodvārāvajjana），或以道为所缘，或不可言说。圣者的他心智（cetopariyañāṇa）与未来分智（anāgataṃsañāṇa），于知他人道心时，以道为所缘；而宿住随念智（pubbenivāsañāṇa）与意门转向，既可缘自心，亦可缘他心，但在缘非道所缘时，则不可言说。他心智必然以他心为所缘，故圣者不能以此了知自证之道；未来分智则因不能缘未来将生起的上界道，故亦不能。圣者能知各自下界道果，不能知上界。彼等神通速行心与道不同时生起，故非道为因；不以道为重而生起，故非道为增上。彼等不以任何所缘为增上，即使是出世间法亦然。为何如此？因其自身广大，如见国王时的父母；意门转向则因其无因，如见国王时的侏儒、侍者等。四道心（maggaṭṭhacitta）恒时以道为因，彼等若以观（vīmaṃsā）与精进（vīriya）为增上而生起，则可为道增上；若以其余的欲（chanda）、心（citta）为增上而生起，则为不可言说。八智相应欲界速行心或以道为所缘，或为道增上，或不可言说。此等速行心于省察自他所通达之道时，以道为所缘；于尊重自道而省察时，亦为道增上；若不如此生起，则为不可言说。圣者省察他人之道果时，虽亦尊重，但不如尊重自之道果，即使是正等觉者（sammāsambuddha）之道果亦然。于此中，入流者（sotāpanna）仅能知入流者之道果，不能知其他；一来者（sakadāgāmī）亦能知一来者之道果，但不能知不还者、阿罗汉之道果；不还者（anāgāmī）亦能知不还者之道果，但不能知阿罗汉之道果；阿罗汉则能知一切道果。殊胜世间心、色与涅槃皆为不可言说。心所中，三离（virati）在出世间善中与道相似，于他处则不可言说；悲（karuṇā）、喜（muditā）与不善法亦为不可言说；其余心所则可通于三者，亦可为不可言说。其余易知。道所缘三法（Maggārammaṇattikaṃ）终。

Uppannāti ettha vattamānabhūtāpagataokāsakatabhūmiladdhavasena uppannā anekappabhedā honti. Tattha sabbampi uppādajarābhaṅgasamaṅgīsaṅkhātaṃ saṅkhataṃ vattamānuppannaṃ nāma, ārammaṇarasaṃ anubhavitvā niruddhaṃ anubhūtāpagatasaṅkhātaṃ kusalākusalañca uppādādittayaṃ anuppatvā niruddhaṃ bhūtāpagatasaṅkhātaṃ, sesasaṅkhatañca bhūtāpagatuppannaṃ nāma, ‘‘yānissa tāni pubbekatāni kammānī’’ti evamādinā nayena vuttaṃ kammaṃ atītampi samānaṃ aññaṃ vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā, tathākatokāsañca vipākaṃ anuppannampi ekaṃsena uppajjanakato okāsakatuppannaṃ nāma, tāsu tāsu bhūmīsu asamūhataṃ akusalaṃ bhūmiladdhuppannaṃ nāma. Ettha ca vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā bhūmi nāma, tesu khandhesu uppattārahakilesajātā bhūmiladdhaṃ nāma, tehi kilesehi sā bhūmi laddhā hotīti evametesu uppannesu idha vattamānuppannā adhippetā.

在此，“生起”(uppanna)一词，依现前(vattamāna)、已离去(bhūtāpagata)、已造作机会(okāsakata)与已得地(bhūmiladdha)之义，有多种类别。其中，一切具足生、老、坏(uppādajarābhaṅga)三相的有为法(saṅkhata)，称为现前生起(vattamānuppanna)；已体验所缘之味而灭去的善与不善法，称为已体验离去(anubhūtāpagata)；已经历生等三相而灭去的，称为已离去(bhūtāpagata)；其余有为法，称为已离去生起(bhūtāpagatuppanna)。如经中所说“彼等过去所作诸业”等，业(kamma)虽已过去，但能排除其他异熟(vipāka)，为自己的异熟造作机会而住立，如此造作机会的异熟，即使未生起也必定会生起，称为已造作机会生起(okāsakatuppanna)。在各种地(bhūmi)中未被连根拔除的不善法，称为已得地生起(bhūmiladdhuppanna)。在此，作为观(vipassanā)所缘的三界(tebhūmaka)五蕴(pañcakkhandha)，称为地(bhūmi)；在这些蕴中应当生起的烦恼(kilesa)种类，称为已得地(bhūmiladdha)；因为这些烦恼，该地得以获得。如此在这些生起法中，此处特指现前生起(vattamānuppanna)。

Tatrāyaṃ vacanattho – pubbantato uppādato paṭṭhāya yāva bhaṅgā pannā gatā pavattāti uppannā, paccuppannāti attho[Pg.120]. Na uppannāti anuppannā. Pariniṭṭhitakāraṇekadesattā avassaṃ uppajjissantīti uppādino, ubhayenāpi anāgatāva dassitā. Ayaṃ hi tiko dvinnaṃ addhānaṃ vasena pūretvā dassito. Laddhokāsassa hi kammassa vipāko uppādī nāma. Yadi pana āyūhitakusalākusalaṃ kammaṃ sabbaṃ vipākaṃ dadeyya, assa okāso na bhaveyya. Taṃ pana duvidhaṃ hoti dhuvavipākaṃ, addhuvavipākañca. Tattha pañcānantarikaaṭṭhasamāpatticatutthamaggādi dhuvavipākaṃ nāma. Taṃ pana kammaṃ khaṇappattampi atthi appattampi. Tattha khaṇappattaṃ uppannaṃ nāma, appattaṃ anuppannaṃ nāma. Tassa duvidhassa ca vipāko duvidho hoti khaṇappatto ca appatto ca. Tattha khaṇappatto uppanno nāma, appatto cittānantare vā uppajjatu, kappasatasahassātikkame vā dhuvapaccayaṭṭhena uppādī nāma hoti. Metteyyassa bodhisattassa maggo anuppanno nāma hoti, phalaṃ uppādī nāma. Tattha catūsu bhūmīsu vipāko, kammajarūpañca vattamānuppannā nāma, uppajjanārahā uppādino nāma, na pana vattabbā ‘‘anuppannā’’ti. Kusalākusalakiriyā, kammajarūpañca siyā uppannā, siyā anuppannā, na pana vattabbā ‘‘uppādino’’ti. Cetasikesu pana akusalā akusalacittasadisāva, sesā duvidhāpi honti, atītā, panettha nibbānañca navattabbā. Sesaṃ suviññeyyamevāti. Uppannattikaṃ.

此处之义为：从最初生起直至坏灭，已生起、已到达、已运转者，名为“已生”，意即现在。未生起者，名为“未生”。因部分条件已具足，必定将生起者，名为“将生”，此二者皆显示为未来。此三法是透过两种时态来圆满显示。已得时机之业的果报，名为“将生”。若一切已造作之善与不善业皆能给予果报，则不会有时机。然而业有二种：定受报(dhuvavipāka)与不定受报(addhuvavipāka)。其中，五无间业(pañcānantarika)、八等至(aṭṭhasamāpatti)、第四道(catutthamagga)等，名为定受报。此种业，或已达时机，或未达时机。已达时机者，名为“已生”；未达时机者，名为“未生”。此二种业的果报亦有二种：已达时机者与未达时机者。已达时机者，名为“已生”；未达时机者，或于下一心识生起，或经百千劫，因有确定之因缘，故名为“将生”。弥勒(Metteyya)菩萨之道名为“未生”，其果名为“将生”。于四地(bhūmi)中，果报与业生色(kammajarūpa)名为“现在已生”，应生起者名为“将生”，但不能说“未生”。善、不善与唯作(kusalākusalakiriyā)，以及业生色，或为“已生”，或为“未生”，但不能说“将生”。至于心所(cetasika)，不善心所与不善心相似；其余心所亦可为二种；过去法、以及此处的涅槃则不可说。其余者易于理解。已生三法(Uppannattika)终。

Attano sabhāvaṃ, uppādādikkhaṇaṃ vā patvā taṃ atikkamitvā itā gatā pattāti atītā. Tadubhayampi na āgatāti anāgatā. Taṃ taṃ kāraṇaṃ paṭicca uppannāti paccuppannā, sabbe saṅkhatā nāmarūpadhammā. Na saṅkhatadhammesu tekālikabhāvaṃ appatto nāma atthi, sabbepi te tidhā honti. Nibbānaṃ panettha navattabbanti. Atītattikaṃ.

已达其自性，或已于生起等刹那达到并超越彼者，名为“过去”(atītā)。彼二者皆未到来，故名为“未来”(anāgatā)。依彼彼因缘而生起者，名为“现在”(paccuppannā)，即一切有为名色法(nāmarūpadhamma)。有为法(saṅkhatadhamma)中，无有不具足三时性者，彼等一切皆为三时所摄。此处之涅槃则不可说。过去三法(Atītattika)终。

Atītaṃ ārammaṇaṃ etesanti atītārammaṇā. Sesapadadvayepi eseva nayo.

以过去为所缘者，名为“过去所缘”(atītārammaṇā)。其余二句亦是此理。

Tattha [Pg.121] kusalavipākakiriyāvasena chabbidhāni viññāṇañcāyatananevasaññānāsaññāyatanāni heṭṭhā atītasamāpattiṃ ārabbha pavattito atītārammaṇāni, dvipañcaviññāṇamanodhātuyo paccuppannārammaṇāva, sesā ekādasa kāmāvacaravipākā, ahetukahasanacittañca tidhāpi honti, sesakāmāvacarakiriyakusalākusalā ca abhiññābhūtarūpāvacaracatutthajjhānakusalakiriyā ca tidhāpi honti navattabbā ca. Tesu kāmāvacarānaṃ atītādīsu chasu ārammaṇesu pavattivibhāgo heṭṭhā vuttova. Navattabbatā pana tesu ñāṇavippayuttajavanakusalānaṃ paññattārammaṇavaseneva, na nibbānārammaṇavasena, tesupi tihetukajavanāvajjanānaṃ maggaphalarūpārūpajjhānānaṃ, purecārikabhāvenāpi nibbānacatukkajjhānavisayānañca paccavekkhaṇabhāvenāpi navattabbatā veditabbā, abhiññānaṃ pana iddhividhañāṇassa tāva kāyavasena cittaṃ pariṇāmetvā kāyasannissitaṃ katvā dissamānena kāyena gacchantassa atītaṃ pādakajjhānacittaṃ ārabbha pavattanato atītārammaṇaṃ, ‘‘anāgatesu rūpāni evaṃ hontū’’ti adhiṭṭhahantassa anāgatārammaṇaṃ, kāyaṃ pana cittasannissitaṃ katvā adissamānena kāyena gamanakāle, ajjhattaṃ kumāravaṇṇādīnaṃ, bahiddhāpāsādakūṭāgārādīnañca paccuppannānaṃ nimmānakāle ca paccuppannārammaṇañca tāva hotīti evaṃ iddhividhassa chabbidhampi ajjhattikaṃ, bāhirañca tekālikaṃ ārammaṇaṃ hotīti veditabbaṃ.

其中，依善异熟(kusalavipāka)与唯作(kiriyā)，识无边处(viññāṇañcāyatana)与非想非非想处(nevasaññānāsaññāyatana)等六种心，因缘于其下的过去定(atītasamāpatti)而转起，故为过去所缘；二五识(dvipañcaviññāṇa)及意界(manodhātu)，唯以现在为所缘；其余十一种欲界异熟(kāmāvacaravipāka)心及无因笑心(ahetukahasanacitta)，亦有三种；其余欲界唯作、善、不善心，以及作为神通基础(abhiññābhūta)的色界第四禅善、唯作心，亦有三种，且为不可说(navattabbā)。彼等欲界心于过去等六种所缘中转起之分别，如前已述。其不可说性，于彼等无智相应(ñāṇavippayutta)之速行(javana)善心中，是因其唯以概念(paññatti)为所缘，而非以涅槃为所缘；于彼等三因(tihetuka)速行、转向(āvajjanānaṃ)心、道果(maggaphala)及色无色禅(rūpārūpajjhāna)中，是因其或以前行(purecārika)方式缘涅槃与四禅境，或以省察(paccavekkhaṇa)方式，当知皆为不可说。于诸神通中，神变智(iddhividhañāṇa)先以身转变心，令心依止于身，以可见之身行走时，缘过去的根本禅心(pādakajjhānacitta)而转起，故为过去所缘；当决意“未来诸色当如是成就”时，为未来所缘；若令身依止于心，以不可见之身行走时，以及于内化现童子形貌(kumāravaṇṇa)等、于外化现宫殿(pāsāda)楼阁(kūṭāgāra)等现在境时，则为现在所缘。如是当知，神变智的所缘可为六种，且通于内在、外在及三时。

Dibbasotassa kucchigataṃ ajjhattikaṃ, bāhirañca paccuppannaṃ saddāyatanamevārammaṇaṃ. Cetopariyañāṇassa atīte sattadivasabbhantare, anāgate sattadivasabbhantare ca paresaññeva cittaṃ atītañca anāgatañcārammaṇaṃ hoti. Sattadivasātikkame panetaṃ paracittaṃ jānituṃ na sakkoti. Atītaṃsaanāgataṃsañāṇānaṃ [Pg.122] hi esa visayo, na etassa. Paccuppannacittajānanakāle panassa paccuppannamārammaṇaṃ hoti.

天耳智的所缘，仅为（乃至在母胎中的）内在与外在的现在声处。他心智的所缘，是过去七日阿邦答勒(abbhantara)内与未来七日阿邦答勒内的他人之心，以过去与未来为所缘。若超过七日，则不能了知他人之心，因为这是过去分智(Atītaṃsañāṇa)与未来分智(Anāgataṃsañāṇa)的范围，非此智之范围。当了知现在心时，其所缘则为现在。

Paccuppannañca nāmetaṃ tividhaṃ khaṇapaccuppannaṃ santatipaccuppannaṃ addhāpaccuppannañcāti. Tattha uppādaṭṭhitibhaṅgappattaṃ khaṇapaccuppannaṃ nāma. Santatipaccuppannaṃ pana duvidhaṃ rūpārūpavasena. Tattha ātapaṭṭhānā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati, antogabbhe vā vasitvā divā ātapaṭṭhānaṃ olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati, ayaṃ rūpasantati nāma. Dve tayo javanavārā arūpasantati nāma, tadubhayaṃ santatipaccuppannanti veditabbaṃ. Ekabhavaparicchinnaṃ addhāpaccuppannaṃ nāma. Imasmiṃ pana cetopariyañāṇavisaye katipayajavanavārā addhāpaccuppannaṃ nāma. Tattha khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ na hoti āvajjanena saddhiṃ nirujjhanato. Na hi āvajjanajavanānaṃ ettha bhinnārammaṇatā yuttā. Rūpasantatipaccuppannaṃ pana katipayajavanavāraparicchinnaṃ addhāpaccuppannaṃ assa ārammaṇaṃ hoti. Iddhimā hi parassa cittaṃ jānitukāmo āvajjeti, taṃ āvajjitakkhaṇe paccuppannacittamārammaṇaṃ katvā teneva saha nirujjhati. Tato tadeva niruddhaṃ cittamālambitvā cattāri, pañca vā javanāni uppajjanti, tesaṃ pacchimaṃ iddhicittaṃ, sesāni kāmāvacarajavanāni. Tesañca ekārammaṇattepi iddhicittameva parassa cittaṃ jānāti, na itarāni. Yathā cakkhudvāravīthiyaṃ cakkhuviññāṇameva rūpaṃ passati, na itarāni, tesu ca āvajjanameva nippariyāyato paccuppannārammaṇaṃ, itarāni pana addhāsantativasena pariyāyatoti gahetabbaṃ, evametassa atītānāgatapaccuppannaṃ cittamevārammaṇaṃ hoti, tañca kho parasseva, na attano.

现在有三种，名为刹那现在、相续现在与时期现在。其中，已达生、住、灭的，名为刹那现在。相续现在则依色法与非色法而有两种。其中，从阳光处进入母胎者，只要其黑暗状态不消失；或住于胎中，白日看向阳光处者，只要其眼睛的颤动不平息，此名为色法相续。两三个速行过程名为非色法相续，当知此二者皆为相续现在。为一生所限定的，名为时期现在。然而，在此他心智的范围中，数个速行过程名为时期现在。其中，刹那现在之心，因与作意(āvajjana)同时坏灭，故不成为他心智的所缘。于此，作意与速行有不同所缘是不合理的。然而，属于色法相续现在、且为数个速行过程所限定的时期现在，则成为其所缘。有神通力者欲知他人之心时，先生起作意，该作意于生起之刹那，缘取现在心，并与之一同坏灭。其后，缘取彼已坏灭之心，生起四或五个速行，其中最后者为神通心，其余为欲界速行。纵然彼等所缘同一，亦唯有神通心能了知他人之心，其他则不能。犹如在眼门心路(cakkhudvāravīthi)中，唯有眼识能见色，其他则不能。于彼等心中，唯作意是直接以现在为所缘，其他心则应理解为通过时期和相续而间接地缘取。如是，此智仅以他人过去、未来与现在之心为所缘，而非自己之心。

Pubbenivāsañāṇaṃ pana nāmagottakasiṇapaññattādianussaraṇe, nibbānānussaraṇe ca navattabbārammaṇaṃ, saṅkhatadhammānussaraṇe [Pg.123] atītārammaṇameva. Tassa hi atītesu sāsavānāsavesu, ajjhattikabāhiresu ca dhammesu anārammaṇaṃ nāma natthi, buddhānaṃ sabbaññutaññāṇasamagatikaṃ hoti. Yathākammūpagañāṇassa ajjhattikaṃ, bāhirañca atītaṃ kusalākusalacetanāmattameva. ‘‘Cetopariyañāṇassa cittamevārammaṇaṃ hoti, na taṃsampayuttadhammā’’ti aṭṭhakathāsu vuttaṃ, paṭṭhāne pana ‘‘kusalā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammūpagañāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.404) vuttattā cetopariyañāṇayathākammūpagañāṇānaṃ cittasampayuttāpi cetanāsampayuttāpi cattāro khandhā ārammaṇaṃ honti evāti daṭṭhabbaṃ.

宿住随念智(Pubbenivāsañāṇa)，于忆念名、姓、遍处(kasiṇa)概念等时，及于忆念涅槃时，其所缘为不可说；于忆念有为法时，其所缘则仅为过去。于其而言，对于过去的有漏、无漏、内在、外在诸法，无有名为非所缘者，此智与诸佛的一切知智(sabbaññutaññāṇa)同行。随业趣智(Yathākammūpagañāṇa)的所缘，仅为内在与外在的过去善、不善思。义注(aṭṭhakathā)中说：“他心智的所缘仅为心，非与心相应之法。”然于《发趣论》(Paṭṭhāna)中说：“善蕴为神变智、他心智、宿住随念智、随业趣智、未来分智，以所缘缘为缘。”是故当知，他心智的所缘亦为与心相应的四蕴，而随业趣智的所缘亦为与思相应的四蕴。

Dibbacakkhuñāṇassa pana ajjhattikaṃ, bāhirañca paccuppannaṃ vaṇṇāyatanamevārammaṇaṃ. Anāgataṃsañāṇassa chabbidhampi anāgatameva ajjhattañca bāhirañcārammaṇaṃ, idampi pubbenivāsañāṇaṃ viya anāgate sabbaññutaññāṇasadisanti. Evaṃ abhiññānaṃ atītānāgatapaccuppannesu, navattabbesu ca ajjhattikabāhiresu chasu ārammaṇesu yathāyogaṃ pavatti veditabbā. Sesāni pannarasa rūpāvacaracittāni, ākāsānañcāyatanaākiñcaññāyatanakusalavipākakiriyāni, aṭṭha lokuttaracittāni, rūpanibbānāni ca navattabbāni. Cetasikesu pana appamaññā navattabbāva. Sesaṃ suviññeyyameva. Atītārammaṇattikaṃ.

天眼智(Dibbacakkhuñāṇa)的所缘，仅为内在与外在的现在色处。未来分智(Anāgataṃsañāṇa)的所缘，是六种内在与外在的未来法；此智在未来方面，亦如宿住随念智(Pubbenivāsañāṇa)，与一切知智(sabbaññutaññāṇa)相似。如是，当知诸神通(abhiññā)于过去、未来、现在、不可说，及内在、外在的六所缘中，如何相应而转起。其余十五种色界心，空无边处(Ākāsānañcāyatana)与无所有处(Ākiñcaññāyatana)的善、异熟、唯作心，八种出世间心，以及色法与涅槃，皆为不可说。于诸心所中，无量心(appamaññā)亦为不可说。其余则极易了知。过去所缘三法。

‘‘Evaṃ pavattamānā mayaṃ attāti gahaṇaṃ gamissāmā’’ti iminā viya adhippāyena attānaṃ adhikāraṃ katvā pavattāti ajjhattā. Ajjhatta-saddo panāyaṃ gocarajjhatte niyakajjhatte ajjhattajjhatte visayajjhatteti catūsu atthesu dissati. ‘‘Ajjhattarato [Pg.124] samāhito’’tiādīsu (dha. pa. 362) hi ayaṃ gocarajjhatte dissati. ‘‘Ajjhattaṃ vā dhammesu dhammānupassī viharatī’’tiādīsu (dī. ni. 2.373) niyakajjhatte. ‘‘Cha ajjhattikāni āyatanānī’’tiādīsu (ma. ni. 3.304) ajjhattajjhatte. ‘‘Ajjhattaṃ suññataṃ upasampajja viharatī’’tiādīsu (ma. ni. 3.187) visayajjhatte, issariyaṭṭhāneti attho. Phalasamāpatti hi buddhānaṃ issariyaṭṭhānaṃ nāma. Idha panāyaṃ niyakajjhatte vattati, tasmā attano santāne pavattā pāṭipuggalikā rūpārūpadhammā idha ajjhattāti veditabbā. Tato bahibhūtā indriyabaddhā vā anindriyabaddhā vā rūpārūpapaññattiyo bahiddhā nāma, tatiyapadaṃ tadubhayavasena vuttaṃ.

“‘如此转起时，我们将趣入“我”之执取’，以如是意趣，以自身为主而转起，故为‘内’(ajjhattā)。此‘内’一词，可见于四义：所缘内、自体内、内处内、领域内。如在‘乐于内，心安定’(Dhp. 362)等句中，此词见于‘所缘内’义；在‘或于内诸法，随观法而住’(DN 2.373)等句中，见于‘自体内’义；在‘六内处’(MN 3.304)等句中，见于‘内处内’义；在‘安住于内空’(MN 3.187)等句中，见于‘领域内’义，即自在处之义。盖果定(phalasamāpatti)乃诸佛之自在处。于此，此词用于‘自体内’义。是故，当知于此，于自身相续中转起的、属于个体的色法与非色法为‘内’。在其外者，或为根所系、或非根所系的色法、非色法与概念，名为‘外’(bahiddhā)。第三句是就此二者而说。

Tattha sabbāni cittacetasikāni indriyabaddharūpaṃ tidhā honti, anindriyabaddharūpaṃ, nibbānapaññattiyo ca bahiddhāva. Imasmiṃ hi tike kusalattike alabbhamānā paññattiyopi labbhanti ṭhapetvā ākiñcaññāyatanārammaṇaṃ, tadeva idha navattabbaṃ. Teneva hi bhagavatā anantarattike ‘‘kasiṇādipaññattārammaṇāni kāmarūpāvacarādicittāni bahiddhārammaṇāni, ākiñcaññāyatanañca navattabba’’nti vuttaṃ, idañca nippadesattikaṃ. Ajjhattattikaṃ.

其中，一切心、心所、根所系色，可以是三者之一；非根所系色、涅槃与概念，则仅是“外”。于此三法中，即使是在善三法中未得之概念亦可得，除去以无所有处为所缘者，彼于此不可说。是故，世尊在下一个三法中说：“以遍(kasiṇa)等概念为所缘的欲界、色界等心是外所缘，而无所有处不可说。”此亦是无余三法(nippadesattika)。内三法终。

Yathāvutte ajjhattādike ārammaṇaṃ katvā pavattānaṃ vasena ayaṃ tiko vutto. Tattha chabbidhāni viññāṇañcāyatananevasaññānāsaññāyatanacittāni ajjhattārammaṇāneva, ākāsānañcāyatanattayaṃ, rūpāvacaralokuttaracittāni ca bahiddhārammaṇāneva, voṭṭhabbanavajjitā ahetukamahāvipākā tidhāpi honti, avasesā pana ākiñcaññāyatanavajjitāni āvajjanajavanāni, abhiññā ca siyā tidhāpi honti, ākiñcaññāyatanārammaṇassa āvajjanaparikammapaccavekkhaṇādibhāvappavattiyaṃ siyā navattabbāti. Tesaṃ [Pg.125] ajjhattādiārammaṇatā anantarattike, heṭṭhā ca vuttanayānusārena ñātabbā, ākiñcaññāyatanattayaṃ, pana rūpanibbānāni ca navattabbāva. Cetasikesu pana appamaññāviratī bahiddhārammaṇāva, sesā tidhāpi honti navattabbā ca. Sesaṃ suviññeyyameva. Ajjhattārammaṇattikaṃ.

此三法是依于缘取如前所述的内等法而转起者而说。其中，六识、识无边处心(viññāṇañcāyatana)与非想非非想处心(nevasaññānāsaññāyatana)，仅是内所缘；空无边处(ākāsānañcāyatana)三心、色界心与出世间心，仅是外所缘。除去确定心(voṭṭhabbana)，无因大果报心可以是三者之一。其余除去无所有处心的转向心、速行心(javana)与神通心(abhiññā)，亦可以是三者之一。以无所有处为所缘的转向、遍作(parikamma)、观察(paccavekkhaṇā)等转起时，则为不可说。彼等之内等所缘性，当依下一个三法及下文所说之理而知。而无所有处三心、色法与涅槃，则为不可说。于诸心所中，无量(appamaññā)与离(viratī)，仅是外所缘；其余可以是三者之一，亦可为不可说。其余易知。内所缘三法终。

Daṭṭhabbabhāvasaṅkhātena saha nidassanenāti sanidassanā, paṭihananabhāvasaṅkhātena saha paṭighenāti sappaṭighā, sanidassanā ca te sappaṭighā cāti sanidassanasappaṭighā, rūpāyatanameva. Nīlādibhedamupādāya pana bahuvacananiddeso. Natthi etesaṃ daṭṭhabbabhāvasaṅkhātaṃ nidassananti anidassanā, anidassanā ca te vuttanayena sappaṭighā cāti anidassanasappaṭighā, sesāni oḷārikarūpāni. Tatiyapadaṃ ubhayapaṭikkhepena vuttaṃ, sukhumarūpacittacetasikanibbānāni anidassanaappaṭighā nāma, idañca nippadesattikanti veditabbaṃ. Sanidassanattikaṃ.

与名为“可见性”之见同在，故为“有见”(sanidassanā)；与名为“撞击性”之对同在，故为“有对”(sappaṭighā)。彼既有见又有对，故为“有见有对”，即是色处。然依青等差别，故作复数说。彼等无名为“可见性”之见，故为“无见”(anidassanā)；彼等依已说之理，既无见又有对，故为“无见有对”，即其余粗色。第三句以否定二者而说。微细色、心、心所与涅槃，名为“无见无对”。当知此亦是无余三法。有见三法终。

Tikamātikatthavaṇṇanā niṭṭhitā.

三法本母释义终。

Abhidhammadukamātikatthavaṇṇanā

阿毗达摩二法本母释义

Dukamātikāya pana heṭṭhā anāgatapadatthavaṇṇanaṃyeva karissāma. Hetugocchake tāva hetū dhammāti ettha hetuhetu paccayahetu uttamahetu sādhāraṇahetūti catubbidhā hetū. Tattha alobhādayo cha dhammā hetuhetū nāma, upādārūpādīnaṃ mahābhūtādayo paccayahetū nāma, vipākuppattiyaṃ kusalākusalaṃ, iṭṭhāniṭṭhārammaṇañca uttamahetū nāma, saṅkhārādīnaṃ avijjādayo sādhāraṇahetū nāma. Idha pana hetuhetu adhippeto. Hetū dhammāti mūlaṭṭhena hetusaṅkhātā dhammā, ‘‘hetudhammā’’tipi pāṭho, soyevattho. Na hetūti tesaññeva paṭikkhepavacanaṃ.

关于二法本母，我们仅在下文解释尚未提及的词义。在因组中，首先“因，诸法”这里，因有四种：因之因、缘之因、殊胜因、共同因。其中，无贪等六法名为因之因；所造色等的四大种等名为缘之因；果报生起时的善与不善、可爱与不可爱所缘名为殊胜因；行等的无明等名为共同因。此处则意指因之因。“因，诸法”意为具有根本意义而被称作因的法，亦有版本作“因法”，其义相同。“非因”即是对这些（因）的否定之词。

Tattha [Pg.126] alobho adoso amohoti kusalābyākatā tayo, lobho doso mohoti akusalā tayo cāti ime cha dhammā hetū nāma. Ime ṭhapetvā avasesā cetasikā, sabbāni ca cittāni, rūpanibbānāni cāti ime dhammā na hetū nāma, idañca nippadesadukanti veditabbaṃ. Hetudukaṃ paṭhamaṃ.

在此，无贪、无瞋、无痴，此三者为善及无记因；贪、瞋、痴，此三者为不善因——这六种法名为因。除去这些，其余的心所、所有的心、色法和涅槃，这些法名为非因。此当知为无余二法。因二法第一。

Sampayogato pavattena saha hetunāti sahetukā. Tatheva pavatto natthi etesaṃ hetūti ahetukā.

与因相应而转起，故名有因。同样，彼等无因（相应）转起，故名无因。

Tattha ahetukacittavajjitāni ekasattati cittāni sahetukā nāma. Tesu dve mohamūlāni moheneva sahetukāni, aṭṭha lobhamūlāni lobhamohehi dvīhi, dve dosamūlāni dosamohehi, dvādasa ñāṇavippayuttakusalābyākatāni alobhādosehi, sesāni sattacattālīsa alobhādīhi tīhipi sahetukānīti, mohamūlesu pana moho, dvipañcaviññāṇaṃ, manodhātu, santīraṇattayaṃ, voṭṭhabbanaṃ, hasituppādakāni aṭṭhārasa cittāni, rūpanibbānāni cāti ime dhammā ahetukā nāma. Cetasikesu pana lobhadosā, vicikicchā ca moheneva sahetukā, diṭṭhimāno lobhamohehi dvīhi, issāmacchariyakukkuccāni dosamohehi, moho pana siyā lobhena, siyā dosenāti dvīhi sahetukopi mohamūlesu ahetukopi, thinamiddhāni siyā lobhamohehi, siyā dosamohehīti tīhipi sahetukāni, ahirikānottappauddhaccāni tathā ca kevalamohena ca, amoho pana alobhādoseheva dvīhi, alobho siyā adosāmohehi, siyā adosenāti [Pg.127] dvīhi, adoso siyā alobhāmohehi, siyā alobhenāti dvīhi, sesā pana dvāvīsati kusalābyākatā siyā tīhi, siyā dvīhipi hetūhi sahetukā, chando pana yathāyogaṃ tīhi, pītidosavajjitehi pañcahi siyā sahetukāpi ahetukāpi, sesā ekādasa tijātikā chahi hetūhi sahetukāpi ahetukāpi, vedanā cettha domanassabhūtā dvihetukāva, somanassaupekkhā yathāyogaṃ dosavajjitehi pañcahi sahetukāpi ahetukāpi, sukhadukkhabhūtā ahetukāva, idañca nippadesadukanti. Dutiyaṃ.

其中，除去无因心之外的七十一心名为有因心。在这七十一心中，二痴根心仅与痴为有因，八贪根心与贪、痴二因相应，二瞋根心与瞋、痴二因相应，十二智不相应善与无记心与无贪、无瞋相应，其余四十七心则与无贪等三因相应。双五识、意界、三推度心、确定心(voṭṭhabbana)、生笑心这十八心，以及色法和涅槃，这些法称为无因法。在诸心所中，贪、瞋、疑，仅与痴为有因；邪见与慢，与贪、痴二因相应；嫉、悭、恶作，与瞋、痴二因相应。痴，或与贪相应，或与瞋相应，故为与二因相应，但在痴根心中则为无因。昏沉与睡眠，或与贪、痴相应，或与瞋、痴相应，故为与三（不善）因相应。无惭、无愧、掉举亦复如是，且可仅与痴相应。无痴，仅与无贪、无瞋二因相应。无贪，或与无瞋、无痴相应，或仅与无瞋相应，故为与二因相应。无瞋，或与无贪、无痴相应，或仅与无贪相应，故亦为与二因相应。其余二十二善与无记心所，或与三因相应，或与二因相应。欲，视情况与三因相应；喜，除瞋之外与五因相应；此二者既可为有因，亦可为无因。其余十一种三性心所，既可与六因相应，亦可为无因。于此，感受中，忧受仅为二因相应；喜受与舍受，视情况除瞋之外与五因相应，既可为有因，亦可为无因；乐受与苦受，则仅为无因。此当知为无余二法。第二。

Ekuppādāditāya hetunā sampayuttāti hetusampayuttā. Hetunā vippayuttāti hetuvippayuttā. Ayaṃ hetusampayuttaduko anantare vuttasahetukadukena atthato ninnānākaraṇo. Sahetukaduko eva hi bhagavatā desanāvilāsena, tathā bujjhanakapuggalānaṃ vā ajjhāsayavasena hetusampayuttadukabhāvenāpi vutto. Evaṃ uparipi samānatthadukānaṃ vacane kāraṇaṃ veditabbaṃ. Tatiyaṃ.

由于与因同时生起等而相应，故名“因相应”。与因不相应，故名“因不相应”。此“因相应”二集，在意义上与前述“有因”二集并无不同。“有因”二集实是世尊出于说法之善巧，或随顺能觉悟之补特伽罗(puggala)的意乐，而亦以“因相应”二集的形式宣说。如此，对于后面意义相同的诸二集，亦应知其宣说之因由。第三。

Catutthādayo pana yasmā paṭhamadukadutiyatatiyadukesu paṭhamapadena yojetvā dve dukā, paṭhamaduke ca pacchimapadaṃ dutiyadukena yojetvā ekaṃ dukanti tayo dukā desitā, tasmā tesaṃ padattho vuttanayova.

然而，第四等（二集）之所以被宣说，是由于：以第一（二集）的第一词与第二及第三（二集）（的第一词）结合，形成两个二集；又以第一（二集）的后一词与第二（二集）（的第一词）结合，形成一个二集——如此共宣说了三个二集。因此，它们的词义如前所述。

Tattha ca yatheva ‘‘hetū ceva dhammā sahetukā ca, sahetukā ceva dhammā na ca hetū’’ti ayaṃ duko sambhavati, tathā ‘‘hetū ceva dhammā ahetukā ca, ahetukā ceva dhammā na ca hetū’’ti ayampi sambhavati. Iminā nayena hetusampayuttadukena yojanāyapi eko [Pg.128] labbhati. Yathā ca ‘‘na hetū kho pana dhammā sahetukāpi, ahetukāpī’’ti ayaṃ labbhati, tathā ‘‘hetū kho pana dhammā sahetukāpi, ahetukāpī’’ti ayampi. Yathā cettha sahetukaduke dve dukā, evaṃ hetusampayuttadukepi ‘‘na hetū kho pana dhammā hetusampayuttāpi, hetuvippayuttāpī’’ti ca ‘‘hetū kho pana dhammā hetusampayuttāpi, hetuvippayuttāpī’’ti ca dve dukā labbhantīti aparepi pañca dukā hetugocchake yojetuṃ sakkā. Te pana bhagavatā vuttānusāreneva sakkā ñātunti chasu eva saṅgahitāti veditabbā. Tattha ye tāva ekasmiṃ citte dve tayo hetū ekato uppajjanti, te hetū ceva aññoññāpekkhāya sahetukā ca nāma. Sahetukacittesu pana hetuṃ ṭhapetvā sesā cittacetasikā dhammā sahetukā ceva na ca hetū nāma. Imasmiṃ duke sabbe ahetukadhammā na vattabbā. Cetasikesu pana hetuvajjitā akusalā ceva kusalābyākatā ca, chando ca sahetuko ceva na hetu eva, sesā tijātikā, tathā navattabbā ca, moho pana hetu ceva sahetuko ca navattabbo ca. Catutthaṃ.

此处正如“是因亦是有因法，是有因而非因法”这一二集可以成立，同样“是因亦是无因法，是无因而非因法”这一二集亦可成立。以此理，与‘因相应’二集配合，亦可得一个二集。正如“非因法，既是有因亦是无因”可以成立，同样“是因法，既是有因亦是无因”亦可成立。正如在此处，由‘有因’二集可得两个二集，由‘因相应’二集亦可得“非因法，既是因相应亦是因不相应”及“是因法，既是因相应亦是因不相应”这两个二集。其余五个二集亦可安立于因集中。然则，它们可依世尊所说之次第而得知，故当知（一切）已摄于此六（二集）中。这里，当一个心中有两个或三个因同时生起时，它们既是因，又因相互依存而名为‘有因’。在‘有因’心中，除去因之外，其余的心与心所法，名为‘有因’而非因。在此二集中，一切‘无因’法皆不可说。在心所中，除因之外的不善、善与无记心所，以及欲(chando)，是‘有因而非因’；其余三性（心所），同样是不可说；而痴(moho)，既是‘因与有因’，也是‘不可说’。第四。

Anantaradukopi iminā dukena sabbathāpi sadisovāti. Pañcamaṃ.

紧邻的二集与此（二集）在各方面都相同。第五。

Sahetukacittesu hetuvajjitā cittacetasikā dhammā nahetū sahetū nāma, ahetukacittarūpanibbānāni nahetū ahetukā nāma. Imasmiṃ pana duke cha hetū na vattabbā. Sesaṃ suviññeyyamevāti. Chaṭṭhaṃ.

于有因心中，除因外的心、心所法，名为“非因有因”；无因心、色、涅槃，名为“非因无因”。然于此二集中，六因不可说。其余易知。第六。

Hetugocchakaṃ niṭṭhitaṃ.

因集终。

Sattasu [Pg.129] cūḷantaradukesu attano nipphādakena saha paccayenāti sappaccayā, cittacetasikarūpāni. Natthi etesaṃ uppāde vā ṭhitiyaṃ vā paccayo ahutvā bhavanassevābhāvāti appaccayā, nibbānameva. Desanāya panettha paramatāya sotapatitavasena bahuvacananiddeso kato. Evaṃ sanidassanādīsupi. Idañca ito parāni cha ca nippadesadukānīti veditabbāni. Tato parañca yattha ‘‘ime na vattabbā’’ti na vakkhāma, taṃ nippadesanti gahetabbaṃ. Sappaccayadukaṃ.

于七小中间二集中，与能生之缘俱，故名“有缘”，即心、心所、色。无有令其生或住之缘，以其非“无而忽有”故，名为“无缘”，唯是涅槃。于此教示中，因其义理至高，故随所听闻而作复数解释。于有见等中亦然。当知此二集及此后六者为无余二集。此后，凡我等不说“此等不可说”之处，当知其为“无余”。有缘二集。

Paccayehi samāgantvā katāti saṅkhatā. Na saṅkhatāti asaṅkhatā. Idañca sabbathā sappaccayadukasadisameva. Sappaccayasaṅkhataubhayadukaṃ sabbathā sadisameva. Saṅkhatadukaṃ.

由诸缘和合而成，故名“有为”。非有为，故名“无为”。此二集与有缘二集全然相同。有缘、有为二者全然相同。有为二集。

Rūpāyatanaṃ sanidassanaṃ nāma. Sesarūpacittacetasikanibbānāni anidassanā nāma. Sanidassanadukaṃ.

色处(rūpāyatana)名为“有见”。其余色、心、心所、涅槃名为“无见”。有见二集。

Pasādavisayarūpāni dvādasa sappaṭighā nāma. Sesarūpacittacetasikanibbānāni appaṭighā nāma. Sappaṭighadukaṃ.

净色(pasādarūpa)与所缘色(visayarūpa)此十二色名为“有对”。其余色、心、心所、涅槃名为“无对”。有对二集。

Avinibbhogavasena rūpaṃ etesaṃ atthīti rūpino, ruppanalakkhaṇaṃ vā rūpaṃ, taṃ etesaṃ atthīti rūpino, bhūtopādāyarūpameva. Na rūpino arūpino, cittacetasikanibbānāni. Rūpidukaṃ.

以有不可分离之色故，或以有变坏相之色故，名为“有色”，即大种(bhūta)及所造色(upādāyarūpa)。非有色者名为“无色”，即心、心所、涅槃。有色二集。

Loko vuccati lujjanapalujjanaṭṭhena vaṭṭaṃ, tasmiṃ pariyāpannabhāvena loke niyuttāti lokiyā, pañcupādānakkhandhā. Tato lokato tattha apariyāpannabhāvena uttiṇṇāti lokuttarā, ariyamaggaphalanibbānāni. Cetasikesu panettha yaṃ vattabbaṃ, taṃ asekhattike vuttanayena veditabbaṃ. Lokiyadukaṃ.

以毁坏、散坏义，轮回(vaṭṭa)被称为世间(loka)。因包含于其中、应用于世间，故名“世间”，即五取蕴。由彼世间，以不包含于其中而超越，故名“出世间”，即圣道、圣果、涅槃。于此，关于心所应说之事，当依无学(asekha)三法中所说之理了知。世间二集。

Kenaci [Pg.130] viññeyyāti cakkhuviññāṇādīsu kenaci ekena cakkhuviññāṇena vā sotaviññāṇādinā vā vijānitabbā. Kenaci na viññeyyāti teneva cakkhuviññāṇena vā sotaviññāṇādinā vā na kenaci vijānitabbāni. Evaṃ hi sati dvinnampi padānaṃ atthanānattato duko hoti. Padabhājanīyasmimpi ‘‘ye te dhammā cakkhuviññeyyā, na te dhammā sotaviññeyyā’’ti (dha. sa. 1101) ettakaṃ ekadukanti aggahetvā ‘‘ye te dhammā cakkhuviññeyyā, na te dhammā sotaviññeyyā, ye vā pana te dhammā sotaviññeyyā, na te dhammā cakkhuviññeyyā’’ti (dha. sa. 1101) ayameko dukoti veditabbo. Tassa pana rūpaṃ cakkhuviññeyyaṃ, saddo na cakkhuviññeyyoti ayamattho. Evaṃ sesesupi dukaparicchedo ñātabbo. Tattha rūpāyatanaṃ cakkhunā vā cakkhuviññāṇena vā viññeyyaṃ nāma. Sesarūpārūpadhammā teneva cakkhunā vā cakkhuviññāṇena vā kenaci naviññeyyā. Evaṃ sotaghānajivhākāyatabbiññāṇamūlikāsupi catūsu yojanāsu vibhāgo yathānurūpaṃ ñātabbo. Rūpādayo pana pañcavisayā manodhātuttayena kenaci viññeyyā. Sesarūpārūpadhammā teneva manodhātuttayena kenaci naviññeyyā. Kiñcāpi sāmaññato manoviññāṇena aviññeyyassa abhāvato pāḷiyaṃ manoviññāṇaviññeyyavasena duko na vutto, tathāpi visesato vattabbova. Tathā hi chabbidhāpi kāmāvacaradhammā kāmāvacaravipākādinā manoviññāṇena kenaci viññeyyā, rūpārūpāvacaralokuttarapaññattiyo teneva kenaci naviññeyyā. Tathā kāmarūpārūpāvacarapaññattiyo akusalādinā kenaci viññeyyā, lokuttarā teneva kenaci naviññeyyā. Tathā nibbānaṃ lokuttarena kenaci viññeyyaṃ[Pg.131], sesalokiyalokuttarā teneva kenaci naviññeyyāti iminā nayena rūpārūpāvacarādibhedena manoviññāṇena kenaci viññeyyāviññeyyadhammā yathāyogaṃ yojetabbā. Evaṃ sabbe dhammā kenaci viññeyyā, kenaci na viññeyyā nāma. Imasmiñca duke paññattiyopi labbhantīti veditabbāti. Kenaciviññeyyadukaṃ.

“以某识可知”，谓以眼识等中任何一识，如眼识或耳识等可知。“不以某识可知”，谓不以彼眼识或耳识等任何一识可知。如是，因二词义异，故成二集。于《法集论》之词句分别(Padabhājanīya)中，不应执“诸法眼所识，彼法非耳识”(Dhs. 1101)为一二集，而应知“诸法眼所识，彼法非耳识；又诸法耳所识，彼法非眼识”(Dhs. 1101)为一二集。其义为：色为眼识所识，声非眼识所识。其余二集之分别亦应如是了知。其中，色处(rūpāyatana)名为眼或眼识所识，其余色、无色法不为彼眼或眼识所识。如是，于耳、鼻、舌、身识为本之四种结合中，其分别亦当准此了知。又，色等五境为三意界中任何一者所识，其余色、无色法不为彼三意界中任何一者所识。然，虽由意识无有不可识者，故圣典中未说依意识可知之二集，然亦应作分别说。谓：六种欲界法为欲界异熟等意识所识，而色界、无色界、出世间及施设(paññatti)不为彼意识所识。又，欲、色、无色界及施设为不善等意识所识，而出世间不为彼意识所识。又，涅槃为出世间识所识，其余世间、出世间法不为彼识所识。应以此理，依色、无色界等差别，随应结合意识可知与不可知之法。如是，一切法皆为某识所识，亦为某识所不识。当知此二集中亦得施设。以某识可知二集。

Cūḷantaradukā niṭṭhitā.

小中间二集终。

Āsavagocchake āsamantato savantīti āsavā, cakkhutopi…pe… manatopi savanti, pavattantīti vuttaṃ hoti. Dhammato yāvagotrabhuṃ, okāsato yāvabhavaggā savantīti vā āsavā, ete dhamme, etañca okāsaṃ antokaritvā pavattantīti attho. Antokaraṇattho hi ayaṃ ā-kāro. Cirapārivāsiyaṭṭhena madirādiāsavā viyātipi āsavā. Yadi ca cirapārivāsiyaṭṭhena āsavā, ete eva bhavituṃ arahanti. Anādittā āyataṃ vā saṃsāradukkhaṃ savanti pasavantītipi āsavā. Tato aññe no āsavā nāma.

于漏集中，周遍流漏，故名为“漏”。谓从眼……乃至从意流漏，即是流行。或谓：于法，流漏至种姓(gotrabhu)；于处，流漏至有顶(bhavagga)，故名为“漏”。其义为包含此等法、此等处而流行。此中“ā”字实为包含义。又如酒等，以久住义，亦名为“漏”。若以久住为“漏”义，则唯此等堪称为漏。又，从无始以来，流出、产生长远之轮回苦，故名为“漏”。除此，无有他法名为“漏”。

Tattha kāmāsavo bhavāsavo diṭṭhāsavo avijjāsavoti ime cattāro āsavā nāma. Tattha aṭṭhasu lobhasahagatacittesu uppanno sabbopi lobho kāmāsavo nāma. Aṭṭhasāliniyaṃ pana ‘‘pañcakāmaguṇiko rāgo kāmāsavo’’ti (dha. sa. aṭṭha. 1102) ca, ‘‘diṭṭhisahajāto rāgo kāmāsavo na hoti, diṭṭhirāgo nāma hotī’’ti (dha. sa. aṭṭha. 1105) ca, ‘‘yo brahmānaṃ vimānakapparukkhābharaṇesu chandarāgo uppajjati, so kāmāsavo na hoti pañcakāmaguṇikassa rāgassa idheva pahīnattā’’ti ca vuttaṃ. Pāḷiyaṃ pana ‘‘kāmāsavo aṭṭhasu lobhasahagatesu [Pg.132] cittuppādesu uppajjatī’’ti (dha. sa. 1465) ca, ‘‘kāmāsavaṃ paṭicca diṭṭhāsavo avijjāsavo’’ti (paṭṭhā. 3.3.1) ca vuttattā bhavāsavaṃ ṭhapetvā avaseso sabbopi lobho kāmāsavoti paññāyati diṭṭhisampayuttarāgassa, brahmānaṃ vatthābharaṇādīsu rāgassa ca bhavāsavattābhāvā. Diṭṭhivippayuttarāgo eva hi rūpārūpabhavapatthanāvasena pavattiyaṃ bhavāsavo hoti ‘‘rūpadhātuyā arūpadhātuyā ettha bhavarāgānusayo anusetī’’tiādivacanato (yama. 2.anusayayamaka.2), na ca kāmāsavabhavāsavavinimutto lobho atthi. Yadi siyā, ‘‘lobho siyā āsavo, siyā no āsavo’’ti pāḷiyaṃ vattabbo bhaveyya, ‘‘diṭṭhivippayuttalobhena sampayutto avijjāsavo siyā āsavasampayutto, siyā āsavavippayutto’’ti ca vattabbo siyā. Padabhājanīye ca kāmāsavaniddese āgatassa ‘‘kāmesu kāmacchando’’ti (dha. sa. 1103) imassa padassa aṭṭhasāliniyaṃ ‘‘pañcakāmaguṇesu kāmacchando’’ti (dha. sa. a. 1103) attho vutto, tassa pana padassa vatthukāmesu kilesakāmotipi atthayojanā sakkā kātuṃ tebhumakassa dhammassa vatthukāmattā, tattha sabbattha rāgassa ca kilesakāmattā. Vuttaṃ hetaṃ dhammasenāpatinā mahāniddese –

此处有四种漏，名为欲漏、有漏、见漏、无明漏。其中，在八种与贪俱生的心中生起的一切贪，都称为欲漏。《含义阐明》(Aṭṭhasālinī)中说：“对五欲的贪是欲漏”，又说：“与邪见俱生的贪不是欲漏，而名为邪见贪”，还说：“梵天对宫殿、如意树、装饰品等生起的欲贪不是欲漏，因为对五欲的贪已在此处断除”。但在圣典(Pāḷi)中说：“欲漏在八种与贪俱生的心中生起”，又说：“缘于欲漏而有见漏、无明漏”，因此可知，除了有漏之外，其余一切贪皆是欲漏，因为与邪见相应的贪，以及梵天对衣物、装饰品等的贪，都不具有“有漏”的性质。事实上，唯有不与邪见相应的贪，以希求色界、无色界之有的方式而转起时，才是有漏，如“于色界、无色界中，有贪随眠潜伏”等语所说，而且不存在既非欲漏也非有漏的贪。如果存在，圣典中就应该说“贪可能是漏，也可能不是漏”，也应该说“与不与邪见相应的贪相应的无明漏，可能是与漏相应，也可能与漏不相应”。在“节分别”(Padabhājanīya)的欲漏解释中，对于“于诸欲中的欲欲”这一句，《含义阐明》解释其义为“于五欲中的欲欲”，但此句亦可作此义解：于事欲(vatthukāma)中的烦恼欲(kilesakāma)，因为三界之法皆为事欲，而其中一切贪皆为烦恼欲。法将(Dhammasenāpati)在《大义释》(Mahāniddesa)中曾说——

‘‘Katame vatthukāmā? Manāpikā rūpā…pe… sabbepi kāmāvacarā dhammā, sabbepi rūpāvacarā dhammā, sabbepi arūpāvacarā dhammā…pe… ime vuccanti vatthukāmā.

“何为事欲(vatthukāmā)？悦意的色……乃至……一切欲界法、一切色界法、一切无色界法……乃至……这些被称为事欲。”

‘‘Katame kilesakāmā? Chando kāmo rāgo kāmo…pe… yo kāmesu kāmacchando kāmarāgo [Pg.133] kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ…pe… ime vuccanti kilesakāmā’’ti (mahāni. 1).

“何为烦恼欲(kilesakāmā)？意欲是欲，贪是欲……乃至……凡于诸欲中的欲欲、欲贪、欲喜、欲爱、欲染、欲热、欲迷、欲执、欲流、欲轭、欲取、欲欲盖……乃至……这些被称为烦恼欲。”

Apicettha ‘‘kāmogho kāmayogo’’tiādinā kilesakāmassa kāmoghādibhāvaṃ vadatā dhammasenāpatinā vatthukāmattavisayassa rāgassa āsavādibhāvo anuññāto, na pañcakaāmaguṇikasseva rāgassa. Na ca oghāsavesu koci viseso atthi. Aṭṭhasāliniyampi hi upādānagocchakassa padabhājanīye ‘‘kāmesu kāmacchando’’ti (dha. sa. 1220) imassa ‘‘vatthukāmesu kāmacchando’’ti (dha. sa. a. 1220) ayamevattho vutto. Tato aññesu hetuganthakilesagocchakesu lobhasseva anavasesapariyādānaṃ vuttaṃ, na itaragocchakesu. Tesu ca lobhassa pāḷianusārato olokiyamāne kilesakāmamattako. Anavasesalobhapariyādānaṃ paññāyati. Vīmaṃsitvā gahetabbaṃ.

再者，法将(Dhammasenāpati)以“欲流、欲轭”等词语，说明烦恼欲具有欲流等特性时，即已承许以事欲为对象的贪亦具有漏等性质，而非仅指对五欲的贪。流与漏之间并无任何差别。在《含义阐明》中，于“取品”(upādānagocchaka)的“节分别”(padabhājanīya)里，解释“于诸欲中的欲欲”时，也正是说了“于事欲中的欲欲”此义。此外，在因品、结品、烦恼品等其他品中，只说到对贪的完全包含，而非指其他品。在彼等品中，若依圣典来观察贪，则可知其仅为烦恼欲，并且是对贪的完全包含。应审慎取之。

Catūsu pana diṭṭhigatavippayuttacittesu uppanno rūpārūpabhavesu chandarāgabhāvena, kāmajjhosānanikantibhāvena ca pavatto lobho bhavāsavo nāma. Aṭṭhasāliniyaṃ pana ‘‘sassatadiṭṭhisahajāto rāgo bhavāsavo’’ti (dha. sa. aṭṭha. 1102) vuttaṃ. Pāḷiyaṃ pana ‘‘bhavāsavo catūsu diṭṭhigatavippayuttalobhasahagatesū’’ti (dha. sa. 1465) niyamitattā na sakkā gahetuṃ, adhippāyo pana gavesitabbo. Dvāsaṭṭhipabhedā sabbāpi diṭṭhi diṭṭhāsavo nāma. Aṭṭhavatthuko sabbopi moho avijjāsavo nāma. Tesu diṭṭhāsavo paṭhamena maggena pahīyati, kāmāsavo [Pg.134] catūhipīti vattuṃ yuttaṃ, ‘‘tatiyenā’’ti pana vuttaṃ. Bhavāsavo, avijjāsavo ca catutthena pahīyati. Imesañca kāmāsavabhavāsavānaṃ lobhasabhāvattā sabhāvato tayo dhammā vibhāgato cattāro āsavā nāma jātā. Ime ṭhapetvā sesā lokiyalokuttarā sabbe dhammā no āsavā nāma. Āsavadukaṃ paṭhamaṃ.

然而，于四种与邪见不相应的心中生起，以对色有、无色有之欲贪相，以及以耽溺、爱乐相而转起的贪，名为有漏(bhavāsava)。《含义阐明》(Aṭṭhasālinī)中说：“与常见(sassatadiṭṭhi)俱生的贪是有漏。”然而，在圣典中，由于规定“有漏在四种与邪见不相应的贪俱生（心）中”，故此说不能被接纳，但其意趣应予探究。所有六十二种见(diṭṭhi)皆名为见漏(diṭṭhāsava)。关于八事的一切痴(moha)皆名为无明漏(avijjāsava)。其中，见漏由初道断除；欲漏由四道（断尽）是合理的，但（经中）却说“由第三道”。有漏与无明漏则由第四道断除。由于此中欲漏与有漏的自性皆为贪(lobha)，故从自性(sabhāva)上说有三法，从分类(vibhāga)上说则生起四种名为漏(āsava)的法。除去此等，其余一切世间(lokiya)与出世间(lokuttara)法皆不名为漏。漏二法(Āsavaduka)第一。

Attānaṃ ārammaṇaṃ katvā pavattehi saha āsavehīti sāsavā, sabbe lokiyadhammā. Evaṃ pavattamānā natthi etesaṃ āsavāti anāsavā, nava lokuttaradhammāva. Cetasikā panettha lokiyaduke vuttasadisāva. Sāsavadukaṃ dutiyaṃ.

以自我为所缘而转起，且与诸漏俱行者，名为有漏法(sāsavā)；此即一切世间法。如是转起而无有彼等漏者，为无漏法(anāsavā)；此唯九种出世间法。此处之心所(cetasika)，与世间二法(lokiyaduka)中所说相同。有漏二法(Sāsavaduka)第二。

Tatiyādīnaṃ catunnaṃ dukānaṃ padattho vuttanayova. Sesamettha hetugocchake vuttanayena veditabbaṃ. Ayaṃ pana viseso – yathā tattha ‘‘na hetū kho pana dhammā sahetukāpi, ahetukāpī’’ti ayaṃ osānaduko paṭhamaduke dutiyapadaṃ dutiyadukena yojetvā vutto, evamidha ‘‘no āsavā kho pana dhammā sāsavāpi, anāsavāpī’’ti na vutto. Ayañca tattha tattha vuttanayena iha saṅgahitoti veditabbo. Yathā cettha, evaṃ saññojanagocchakādīsupi yathānurūpaṃ ñātabbaṃ.

第三等四对二法的词义，与前述相同。其余部分，应依因聚(hetugocchaka)中所述之方式而知。但此处有一不同之处：如同彼处“非因法，亦有因亦无因”此终结二法，是结合第一对二法之第二句与第二对二法而说，此处则未说“非漏法，亦有漏亦无漏”。应知，此（未说之二法）是依他处所述之理而含摄于此。如同此处，在结聚(saññojanagocchaka)等中，亦应依其相应而知。

Tattha dvādasa akusalacittuppādā āsavasampayuttā nāma. Dosamohamūlacittesu moho, kusalābyākatacittarūpanibbānāni ca āsavavippayuttā nāma. Cetasikesu pana mohaṃ ṭhapetvā sesā akusalā āsavasampayuttāva, moho pana tijātiko ca dvidhāpi hoti, sesā āsavavippayuttā evāti. Tatiyaṃ.

其中，十二不善心(akusalacittuppāda)名为与漏相应(āsavasampayutta)。于瞋根心(dosamūlacitta)与痴根心(mohamūlacitta)中的痴，以及善心、无记心、色法与涅槃，名为与漏不相应(āsavavippayutta)。至于诸心所，除去痴，其余不善心所是与漏相应；而痴(moha)则两者皆是（既可相应亦可不相应）；其余心所则皆是与漏不相应。第三。

Cattāro [Pg.135] āsavā āsavā ceva sāsavā ca nāma. Tadavasesā lokiyadhammā sāsavā ceva no ca āsavā nāma. Idha pana lokuttarā na vattabbā. Cetasikesu pana āsavāti vuttehi sesā akusalā, karuṇāmuditā ca sāsavā ceva no ca āsavā eva, sesā tathā ca na vattabbā ca. Catutthaṃ.

四漏名为漏亦有漏。其余世间法名为有漏而非漏。此处则不应说出世间法。于诸心所，除了被称为“漏”的之外，其余不善心所，以及悲(karuṇā)与喜(muditā)，名为有漏而非漏；其余的则既有如是者，亦有不可说者。第四。

Ye pana lobhamūlesu lobhamohā, lobhadiṭṭhimoho cāti dve tayo ekato katvā uppajjanti, te āsavā ceva āsavasampayuttā ca nāma. Dvādasa akusalacittāni ceva āsavavajjitā taṃsampayuttā ca āsavasampayuttā ceva no ca āsavā nāma. Idha pana āsavavippayuttā na vattabbā. Cetasikesu pana āsavavajjitā akusalā āsavasampayuttā ceva no ca āsavā eva, moho siyā āsavo ceva āsavasampayutto ca, siyā na vattabbo, tijātikā siyā āsavasampayuttā ceva no ca āsavā, siyā na vattabbā, kusalābyākatā na vattabbāva. Sesaṃ suviññeyyameva. Pañcamaṃ.

若于贪根心(lobhamūla)中，贪与痴，或贪、见与痴，此二或三者和合而生，彼等名为漏亦与漏相应。十二不善心，以及除漏之外的彼等相应法，名为与漏相应而非漏。此处则不应说与漏不相应。于诸心所，除漏之外的不善心所，是与漏相应而非漏；痴或为漏亦与漏相应，或不可说；通三性（心所）或为与漏相应而非漏，或不可说；善与无记则完全不可说。其余则易于理解。第五。

Lokuttaravajjitā āsavavippayuttā sāsavā nāma. Lokuttarā āsavavippayuttā anāsavā nāma. Idha pana āsavasampayuttā na vattabbāva. Cetasikesu pana karuṇāmuditā āsavavippayuttā sāsavā eva, moho tathā ca na vattabbo ca, sesakusalābyākatā dvidhāpi honti, tijātikā dvidhāpi na vattabbāva, mohavajjitā pana akusalā na vattabbāva. Chaṭṭhaṃ.

除出世间法之外，与漏不相应者名为有漏。出世间法与漏不相应者名为无漏。此处则完全不应说与漏相应。于诸心所，悲与喜是与漏不相应而有漏；痴则既有与漏不相应而有漏者，亦有不可说者；其余善与无记则两者皆有；通三性（心所）则于此二者皆完全不可说；除痴之外的不善心所则完全不可说。第六。

Āsavagocchakaṃ niṭṭhitaṃ.

漏聚终。

Saṃyojanagocchake [Pg.136] yassa saṃvijjanti, taṃ puggalaṃ vaṭṭasmiṃ saṃyojenti bandhantīti saṃyojanā. Tato aññe no saṃyojanā.

于结聚(saṃyojanagocchaka)中，凡是存在于某个人，能将该人束缚于轮回(vaṭṭa)者，名为结(saṃyojana)。除此之外，则非结。

Tattha kāmarāgasaṃyojanaṃ bhavarāgapaṭighamānadiṭṭhivicikicchāsīlabbataparāmāsaissāmacchariyaavijjāsaṃyojananti ime dasa dhammā saṃyojanā nāma. Tesu kāmabhavadiṭṭhiavijjāsaṃyojanāni āsavagocchake vuttanayāneva. ‘‘Anatthaṃ me acari, carati, carissati, piyassa me anatthaṃ acari, carati, carissati, appiyassa me atthaṃ acari, carati, carissatī’’ti (dha. sa. 1066) evaṃ vuttehi navahi ākārehi sattesu, aṭṭhānakopavasena saṅkhāresu ca uppajjamāno sabbopi doso paṭighasaṃyojanaṃ nāma.

其中，欲贪结、有贪结、瞋恚结、慢结、见结、疑结、戒禁取结、嫉妒结、悭吝结、无明结，此十法名为结。其中欲贪结、有贪结、见结、无明结，已如漏聚(āsavagocchaka)中所述。“他过去对我做了不利的事，现在做，将来也会做；他对我的爱人做了不利的事，现在做，将来也会做；他对我的仇人做了有利的事，现在做，将来也会做”，像这样以九种方式对有情众生，或以无因之瞋恚方式于诸行法(saṅkhāra)生起，所有瞋恚皆名为瞋恚结。

‘‘Seyyohamasmi, sadisohamasmi, hīnohamasmī’’ti evaṃ tīhi ākārehi pavatto sabbo māno mānasaṃyojanaṃ nāma. Tattha seyyasseva sato puggalassa ‘‘seyyohamasmi, sadiso, hīno’’ti ca tidhā māno uppajjati, tathā sadisahīnānampi. Tattha seyyassa seyyamānova yāthāvamāno. Tathā sadisassa sadisamāno, hīnassa hīnamāno ca. Tiṇṇampi itare dve dve mānā ayāthāvamānāti ñātabbā.

“我胜、我等、我劣”，像这样以三种方式生起的一切慢，名为慢结。其中，于胜者个人亦生起“我胜、我等、我劣”三种慢；同样，于等者与劣者亦然。其中，于胜者生起“我胜”之慢，是如实之慢；同样，于等者生起“我等”之慢，于劣者生起“我劣”之慢，亦是如实之慢。此三者之其余两种慢，应知为不如实之慢。

Satthudhammasaṅghasikkhāsu, pubbantāparantatadubhayapaṭiccasamuppannesu ca kaṅkhatāvasena pavattā sabbāpi vicikicchā vicikicchāsaṃyojanaṃ nāma.

对导师、法、僧、学处，以及对前际、后际、彼两者与缘起法，以此疑惑方式而生起的一切疑，皆名为疑结。

Gosīlagovatādīhi suddhīti gahaṇākārappavattā diṭṭhi eva sīlabbataparāmāsasaṃyojanaṃ nāma.

以执取牛戒、狗戒等能得清净的方式而生起的见，即名为戒禁取结。

Tadavasesā diṭṭhi diṭṭhisaṃyojananti gahetabbaṃ.

其余之见应理解为见结。

Paralābhasakkāragarukāramānanavandanapūjanādīsu [Pg.137] asahanākārena pavattā issā issāsaṃyojanaṃ nāma. Āvāsamacchariyaṃ kulalābhavaṇṇadhammamacchariyanti pañcavidhaṃ macchariyaṃ macchariyasaṃyojanaṃ nāma. Sakalārāmepi hi pariveṇovarakādīsu vā vasanto tattha aññassa vattasampannassa pesalassa bhikkhuno āgamanaṃ na icchati, āgatassāpi khippaṃ gamanaññeva icchati, idaṃ āvāsamacchariyaṃ nāma. Bhaṇḍanakārakādīnaṃ pana tattha vāsaṃ anicchato āvāsamacchariyaṃ nāma na hoti.

于他人获得利养、恭敬、尊重、尊敬、礼拜、供养等时，以不能忍受之方式生起的嫉妒，名为嫉妒结。住所悭、家族悭、利养悭、名誉悭、法悭，此五种悭吝名为悭吝结。即便住于整个寺院或小房舍等处，不希望有具足行仪、可亲近的比丘前来，即使已来亦希望他迅速离去，此名为住所悭。然而，对于不希望争吵者等住于彼处，则不名为住所悭。

Attano pana upaṭṭhākakule vā ñātikule vā aññassa pesalassa upasaṅkamanaṃ anicchato kulamacchariyaṃ hoti, pāpapuggalassa anicchato pana na hoti. So hi tesaṃ pasādabhedāya paṭipajjatīti.

若不愿其他可亲近者前往自己的侍者家或亲戚家，此为家族悭。然而，不愿恶人前往则不名为家族悭；因为彼恶人会破坏彼等之信心。

Attanā labhanaṭṭhāne catupaccayaṃ labhante sīlavante disvā ‘‘mā labhantū’’ti cintentassa lābhamacchariyaṃ hoti. Yo pana saddhādeyyaṃ vinipāteti, pūtibhāvampi gacchantaṃ aññassa na deti, taṃ labhantaṃ disvā ‘‘sace imaṃ añño sīlavā labheyya, paribhogaṃ gaccheyyā’’ti cintentassa macchariyaṃ nāma natthi.

在自己应得利养之处，见到持戒者获得四资具时，心想“愿彼等勿得”，此为利养悭。然而，若有人破坏信施之物，即使是即将腐烂之物亦不予他人，但见到此物被获得时，心想“若此物为其他持戒者获得，则可受用”，此则不名为悭吝。

Vaṇṇo nāma attanā sadiso sarīravaṇṇopi guṇavaṇṇopi. Tattha ‘‘rūpavā pāsādiko’’ti parassa sarīravaṇṇaṃ, ‘‘sīlavā, dhutavā’’tiādinā guṇavaṇṇañca attano vaṇṇabhaṇanaṭṭhāne vuccamānaṃ asahantassa duvidhaṃ vaṇṇamacchariyaṃ nāma hoti, apesalaṃ pana vipannaṃ pasaṃsitvā parisāsu upatthambhentaṃ disvā pāpagarahitāya asahantassa na hoti.

所谓称赞(vaṇṇa)，指身色之称赞与德行之称赞。于此，在自己应受称赞之处，当他人之身色被称赞为“具色、可喜”，或德行被称赞为“持戒、具头陀行”等时，不能忍受，此二种名为称赞悭。然而，若见有人于大众中称赞并支持卑劣堕落者，因厌恶罪恶而不能忍受，此则不名为称赞悭。

Dhammoti pariyattiyeva, na paṭivedho ariyānaṃ tattha macchariyābhāvā. Pariyattiṃ pana guḷhaganthaṃ aññesaṃ akathetukāmassa dhammamacchariyaṃ nāma hoti, dhammānuggahena pana lolassa[Pg.138], kālena samaṇo, kālena nigaṇṭhādi ca hutvā vicarantassa paveṇiāgataṃ tantiṃ ‘‘saṇhasukhumaṃ dhammantaraṃ bhinditvā āluḷissati, amhākaṃ samayaṃ bhindissatī’’ti ca na dentassa, puggalānuggahena vā pakatiyā saṭhassa māyāvino ‘‘saṇhasukhumadhammaṃ uggaṇhitvā aññaṃ byākaritvā nassissatī’’ti na dentassa ca dhammamacchariyaṃ na hoti. Yathā ca bhikkhūnaṃ, evaṃ gahaṭṭhānampi pañcavidhaṃ macchariyaṃ yathānurūpaṃ ñātabbaṃ. Saṅkhepato pana gahaṭṭhapabbajitānaṃ attasampattinigūhanalakkhaṇaṃ macchariyaṃ nāmāti gahetabbaṃ.

法仅指教理，而非圣者之证悟，因圣者于彼无悭吝故。然而，对于深奥之教理，不愿为他人讲解者，名为法悭(dhammamacchariya)；但出于护法之心，对于贪求之人——时而为沙门，时而为尼犍子(nigaṇṭha)等而游行者——因害怕“（他）会破坏、扰乱精妙微细之法义(dhammantara)，会破坏我等宗派”而不传授世代相传之教典；或出于对个人的考量，而不传授给天性奸诈虚伪者，因害怕“（他）学会精妙微细之法后另作解释而离去”，此等皆不名为法悭。正如比丘，在家者之五种悭吝亦应依其相应而知。简而言之，无论在家或出家，隐藏自身成就之特相，即名为悭吝。

Imesu ca saṃyojanesu diṭṭhivicikicchāsīlabbataparāmāsaissāmacchariyāni sotāpattimaggena pahīyanti, paṭigho anāgāmimaggena, kāmarāgo catūhipīti vattabbaṃ, ‘‘tatiyenā’’ti pana vuttaṃ. Mānabhavarāgaavijjā arahattamaggena. Tattha ca ayāthāvamāno paṭhamamaggena pahīyatīti daṭṭhabbo, imesaṃ kāmarāgabhavarāgānaṃ lobhasabhāvattā diṭṭhisīlabbataparāmāsānaṃ micchādiṭṭhisabhāvattā sabhāvato aṭṭheva dhammā dasa saṃyojanā nāma jātā. Ime dasa ṭhapetvā sesā lokiyalokuttaradhammā no saṃyojanā nāma. Sesaṃ āsavadukasadisaṃ. Saṃyojanadukaṃ paṭhamaṃ.

此等结中，见(diṭṭhi)、疑(vicikicchā)、戒禁取(sīlabbataparāmāsa)、嫉(issā)、悭(macchariya)由须陀洹道(sotāpattimagga)断除；瞋(paṭigha)由阿那含道(anāgāmimagga)断除；欲贪(kāmarāga)应说由四道断除，然而亦有说由第三道断除。慢(māna)、有贪(bhavarāga)、无明(avijjā)由阿罗汉道(arahattamagga)断除。其中，不如实之慢应知由初道断除。由于欲贪与有贪本质是贪，见与戒禁取本质是邪见，故从自性而言，实则仅有八法，名为十结。除了此十结之外，其余世间法与出世间法皆非结。其余则与漏二法相似。结二法第一品。

Ārammaṇabhāvaṃ upagantvā saṃyojanasaṃvaḍḍhanena saṃyojanānaṃ hitāti saṃyojaniyā, sāsavadhammā eva. Tathā nīvaraṇiyāti etthāpi. Na saṃyojaniyā asaṃyojaniyā, anāsavā. Sesaṃ sāsavadukasadisameva. Dutiyaṃ.

通过成为所缘(ārammaṇa)，能增长诸结，于诸结有利，故名结所系法(saṃyojaniya)，即是有漏法(sāsava-dhamma)。同样，于盖所系法(nīvaraṇiya)亦然。非结所系法(asaṃyojaniya)是无漏法(anāsava)。其余则与有漏二法相似。第二品。

Tatiyādayopi āsavagocchake tatiyādisadisā eva, visesamattamevettha vakkhāma. Tattha hi dvādasākusalacittāni saṃyojanasampayuttā nāma, uddhaccasahagato moho, sesacittarūpanibbānāni saṃyojanavippayuttā nāma. Sesaṃ samameva. Tatiyaṃ.

第三等诸二法在漏聚(āsavagocchaka)中与第三等诸二法相似，此处仅说明其差别。其中，十二不善心(dvādasākusalacitta)名为结相应(saṃyojanasampayutta)，掉举俱行之痴(uddhaccasahagata moho)，其余的心、色、涅槃名为结不相应(saṃyojanavippayutta)。其余相同。第三二法。

Dasa [Pg.139] saṃyojanāni saṃyojanā ceva saṃyojaniyā ca nāma. Tadavasesalokiyadhammā saṃyojaniyā ceva no ca saṃyojanā nāma. Sesaṃ suviññeyyameva. Catutthaṃ.

十种结(saṃyojana)既是结，也是结所系法(saṃyojaniya)。除此以外的世间法(lokiya-dhamma)，是结所系法但不是结。其余则甚易了知。第四二法。

Ye pana uddhaccavirahitesu ekādasasu akusalacittesu vicikicchāmohā dosamohā dosaissāmohā dosamacchariyamohā lobhamānamohā lobhadiṭṭhimohā cāti dve tayo ekato uppajjanti, te saṃyojanā ceva saṃyojanasampayuttā ca nāma. Dvādasākusalacittāni ceva saṃyojanavajjitataṃsampayuttā ca saṃyojanasampayuttā ceva no ca saṃyojanā nāma. Sesamidha anantaradukañca āsavagocchake pañcamachaṭṭhadukasadisameva. Kevalaṃ āsavapadaṭṭhāne saṃyojanapadameva viseso. Pañcamachaṭṭhadukāni.

然而，在无掉举的十一种不善心中，疑与痴(vicikicchā-moha)、瞋与痴(dosa-moha)、瞋与嫉与痴(dosa-issā-moha)、瞋与悭与痴(dosa-macchariya-moha)、贪与慢与痴(lobha-māna-moha)、贪与见与痴(lobha-diṭṭhi-moha)等，二者或三者同时生起，这些名为既是结，也是结相应法。十二不善心(dvādasākusalacitta)，以及除结之外的相应法，名为结相应但不是结。其余部分，此处之连续二法，与漏聚中之第五、第六二法相同。唯一的区别在于以“结”取代“漏”一词。第五、第六二法。

Saṃyojanagocchakaṃ niṭṭhitaṃ.

结聚终。

Ganthagocchake yassa saṃvijjanti, taṃ cutipaṭisandhivasena vaṭṭasmiṃ ganthenti ghaṭentīti ganthā. Tato aññe no ganthā.

在身系聚(ganthagocchaka)中，若有法存在于某有情，它们便以死(cuti)和结生(paṭisandhi)的方式，在轮回(vaṭṭa)中将他系缚、连接，所以名为身系(gantha)。除此之外，非是身系。

Tattha abhijjhākāyagantho, byāpādo, sīlabbataparāmāso, idaṃsaccābhiniveso kāyaganthoti ime cattāro dhammā ganthā nāma. Tattha abhijjhā eva nāmakāyaṃ vuttanayena ganthetīti abhijjhākāyagantho. Evaṃ sesesupi. Sabbaññubhāsitampi paṭikkhipitvā ‘‘sassato loko, idameva saccaṃ, moghamañña’’nti iminā ākārena abhinivisanato sīlabbataparāmāsavirahitā sabbāpi diṭṭhi idaṃsaccābhiniveso nāma. Sesā vuttatthāva. Imesu ca pacchimā dve ganthā paṭhamena maggena pahīyanti, byāpādo tatiyena, abhijjhā catūhipi. Ime ca sabhāvato tayo dhammā cattāro [Pg.140] ganthā nāma jātā. Ime pana ṭhapetvā sesā sabbe dhammā no ganthā nāma. Ganthadukaṃ paṭhamaṃ.

其中，贪欲身系(abhijjhākāyagantha)、瞋恚(byāpāda)、戒禁取(sīlabbataparāmāsa)、此是真实之执取(idaṃsaccābhinivesa)——此四法名为身系。其中，贪欲以如前所述的方式系缚名身，故名贪欲身系。其余亦然。即使拒绝遍知者所说，而以“世间常住，唯此真实，余皆虚妄”之方式执著，此等不含戒禁取的一切见解，皆名为“此是真实之执取”。其余含义已如前述。此诸身系中，后二者由初道断除，瞋恚由第三道断除，贪欲由四道断除。此三自性法，生成四种身系。除此诸法外，其余一切法皆不名为身系。身系二法第一。

Ārammaṇakaraṇavasena ganthehi ganthitabbāti ganthaniyā. Na ganthaniyā aganthaniyā. Sesaṃ sāsavadukasadisameva. Dutiyaṃ.

因作为所缘，当为身系所系缚，故名身系所系法(ganthaniyā)。不为身系所系缚者，名非身系所系法(aganthaniyā)。其余与有漏二法(sāsavaduka)相似。第二品。

Mohamūlavajjitāni dasa akusalacittāni, diṭṭhivippayuttacittesu lobhaṃ, dosamūlesu ca dosaṃ ṭhapetvā taṃsampayuttā ca ganthasampayuttā nāma. Yathāvutto lobho, doso, mohamūlāni, kusalābyākatāni cittāni, rūpanibbānāni ca ganthavippayuttā nāma. Cetasikesu pana diṭṭhimānaissāmacchariyakukkuccathinamiddhāni ganthasampayuttā eva. Dosavicikicchā, kusalābyākatā ca ganthavippayuttā eva, sesā dvidhāpi honti. Tatiyaṃ.

除去痴根的十种不善心，以及与彼等相应的法（除开离见心中的贪和嗔根心中的嗔），名为身系相应(ganthasampayutta)。如前所述之贪、嗔（身系），痴根心，善与无记心，以及色与涅槃，名为身系不相应(ganthavippayutta)。然而，在诸心所中，见(diṭṭhi)、慢(māna)、嫉(issā)、悭(macchariya)、恶作(kukkucca)、昏沉(thina)和睡眠(middha)仅是身系相应。嗔(dosa)、疑(vicikicchā)，以及善与无记心所，仅是身系不相应；其余心所则两者皆可。第三。

Cattāro ganthā ganthā ceva ganthaniyā ca nāma. Tadavasesā lokiyā ganthaniyā ceva no ca ganthā nāma. Tathā cetasikesu ganthavajjitā akusalā, appamaññā ca, sesā cetasikā pana tathā ca na vattabbā ca, idha pana lokuttarā na vattabbā. Catutthaṃ.

四种身系既是身系，亦是身系所系法。其余的世间法，是身系所系法而非身系。同样，在诸心所中，除去身系的不善心所及无量心所(appamaññā)是“身系所系法而非身系”；其余心所，则既可作此说，亦不可作此说。然而，此处出世间法不应如是说。第四。

Diṭṭhi ganthāceva ganthasampayuttā ca nāma. Lobho tathā ca na vattabbo ca, ganthasampayuttesu ganthe ṭhapetvā sesā ganthasampayuttā ceva no ca ganthā nāma. Idha pana ganthavippayuttā na vattabbā. Cetasikesu pana mānaissāmacchariyakukkuccathinamiddhāni ganthasampayuttā ceva no ca ganthā eva, mohāhirikānottappauddhaccāni tijātikā ca siyā, tathā navattabbā ca, sesā na vattabbā. Sesaṃ suviññeyyameva. Pañcamaṃ.

见(diṭṭhi)既是身系，亦是身系相应法。贪则既可如是说，亦不可如是说。于身系相应法中，除去身系本身，其余的仅是身系相应，而非身系。然而，此处身系不相应法不应论及。在诸心所中，慢、嫉、悭、恶作、昏沉、睡眠仅是身系相应，而非身系。痴(moha)、无惭(ahirika)、无愧(anottappa)、掉举(uddhacca)通三性，既可如是说，亦不可如是说。其余不应论及。其余易于理解。第五。

Lokuttaravajjitā ganthavippayuttā ganthaniyā nāma. Lokuttarā pana ganthavippayuttā aganthaniyā nāma. Idha pana ganthasampayuttā na vattabbā. Cetasikesu pana doso vicikicchā [Pg.141] karuṇā muditā ganthavippayuttā ganthaniyā eva, mohāhirikānottappauddhaccalobhā tathā na vattabbā ca, sesā kusalābyākatā dvidhāpi honti, tijātikā pana dvidhāpi na vattabbā ca, sesā akusalāpi na vattabbā ca. Chaṭṭhaṃ.

除去出世间法(lokuttara)，身系不相应法名为身系所系法。而出世间法是身系不相应法，名为非身系所系法。然而，此处身系相应法不应论及。在诸心所中，嗔(dosa)、疑(vicikicchā)、悲(karuṇā)、喜(muditā)仅是身系不相应且是身系所系法。痴(moha)、无惭(ahirika)、无愧(anottappa)、掉举(uddhacca)和贪(lobha)，则既可如是说，亦不可如是说。其余的善与无记心所，两者皆有。然而，通三性心所，于两种情况皆不应说。其余不善心所亦不应说。第六。

Ganthagocchakaṃ niṭṭhitaṃ.

身系聚终。

Oghayogagocchakāni sabbathā āsavagocchakasadisāni. Padatthamattameva, hettha nāmamattañca viseso. Tattha yassa saṃvijjanti, taṃ vaṭṭasmiṃ ohananti osīdāpentīti oghā. Ārammaṇaṃ katvā atikkamanīyato oghehi atikkamitabbāti oghaniyā. Tathā yoganiyāti etthāpi. Vaṭṭasmiṃ yojentīti yogā. Sesaṃ tādisameva.

暴流聚(oghagocchaka)与轭聚(yogagocchaka)在一切方面皆与漏聚(āsavagocchaka)相似。此处仅词义与名称稍有差别。于此，若有法存在于某有情，则其将该有情拖入、沉陷于轮回(vaṭṭa)中，故名为“暴流”(ogha)。因其作为所缘且应被暴流所超越，故名为“暴流所系法”(oghaniyā)。于“轭所系法”(yoganiyā)亦然。因其将有情系缚于轮回中，故名为“轭”(yoga)。其余皆同。

Oghayogagocchakāni niṭṭhitāni.

暴流聚与轭聚终。

Nīvaraṇagocchake cittaṃ nīvaranti pariyonandhantīti nīvaraṇā. Tattha kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ avijjānīvaraṇanti ime cha nīvaraṇā nāma. Tattha thinanti sappipiṇḍo viya avipphārikatāya cittassa ghanabhāvo, thaddhatāti attho. Medhatīti middhaṃ, akammaññabhāvo, pacalāyikabhāvakaroti attho. Idañca sekhaputhujjanānaṃ niddāya pubbabhāge, aparabhāge ca pacalāyanahetukaṃ uppajjati, na niddokkamanakāle. Khīṇāsavānampi hi karajakāyassa dubbalabhāvena asammissabhavaṅgasantativasena niddokkamanaṃ hoti, taṃ pana tesaṃ thinamiddhahetukaṃ na hoti, itaresameva hoti.

于盖聚(Nīvaraṇagocchaka)中：因其遮蔽、缠缚于心，故名为“盖”(nīvaraṇa)。此中，欲贪盖(kāmacchandanīvaraṇa)、嗔恚盖(byāpādanīvaraṇa)、昏沉睡眠盖(thinamiddhanīvaraṇa)、掉举恶作盖(uddhaccakukkuccanīvaraṇa)、疑盖(vicikicchānīvaraṇa)、无明盖(avijjānīvaraṇa)，此六者名为盖。其中，“昏沉”(thina)者，如凝固之酥油，因不舒展而令心沉重、僵硬之义。“睡眠”(middha)者，令其迟钝，为不堪任、致令瞌睡之义。此（昏沉睡眠）于有学与凡夫睡眠之前分与后分，作为瞌睡之因而生起，非于入眠之时。于诸漏尽者，亦因色身羸弱及未混杂之有分心相续而入眠，然彼非以昏沉睡眠为因，实由他因。

Keci [Pg.142] pana rūpameva ‘‘middha’’nti vadanti, taṃ na yuttaṃ, ‘‘thinamiddhanīvaraṇaṃ avijjānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañcā’’ti arūpadhammehi sampayogavacanato arūpameva. Akusalañca ‘‘thinamiddhanīvaraṇassa pahīnattā’’tiādipahānavacanato. Akusalā eva hi pahātabbā, tasmā āruppepi cetaṃ uppajjati. ‘‘Nīvaraṇaṃ dhammaṃ paṭicca nīvaraṇo dhammo uppajjati na purejātapaccayā’’ti (paṭṭhā. 3.8.8) etassa vibhaṅge ‘‘āruppe kāmacchandanīvaraṇaṃ paṭicca thinamiddhauddhaccaavijjānīvaraṇa’’nti (paṭṭhā. 3.8.8) sabbaṃ vitthāretabbaṃ. ‘‘Soppaṃ pacalāyikā’’ti (dha. sa. 1163) padabhājanīye panassa phalūpacārena vuttanti veditabbaṃ. Thinaṃ middhañcāti idaṃ dvayaṃ nīvaraṇaṭṭhāne ekanīvaraṇaṃ vuttaṃ, tathā uddhaccakukkuccañcāti idaṃ dvayaṃ. Tattha kukkuccanti ‘‘akataṃ vata me kalyāṇaṃ, kataṃ pāpa’’ntiādinā uppajjamāno vippaṭisāro. Tenevassa padabhājanīye ‘‘cetaso vippaṭisāro manovilekho’’ti ca vuttaṃ. ‘‘Akappiye kappiyasaññitā’’tiādi pana kukkuccamūladassanatthaṃ. Evaṃsaññitāya hi kate vītikkame pacchā ‘‘duṭṭhu mayā kata’’nti sudinnādīnaṃ viya vippaṭisāro uppajjati. Yaṃ pana vinaye ‘‘atha kho āyasmā sāriputto…pe… kukkuccāyanto na paṭiggahesī’’ti (pāci. 204) kukkuccaṃ āgataṃ, taṃ nīvaraṇakukkuccaṃ. Na hi arahato nīvaraṇaṃ atthi, nīvaraṇavatirūpakaṃ pana ‘‘kappati, na kappatī’’ti vīmaṃsanasaṅkhātaṃ vinayakukkuccaṃ nāmetanti veditabbaṃ. Sesanīvaraṇāni vuttatthāni eva. Imesu ca kukkuccavicikicchā paṭhamena maggena pahīyanti, byāpādo tatiyena, thinamiddhuddhaccāvijjā catutthena, kāmacchando catūhipīti vattabbaṃ, ‘‘tatiyenā’’ti pana vuttaṃ. Ime ca sabhāvato aṭṭha dhammā cha nīvaraṇā nāma jātā, ime pana ṭhapetvā sesā no nīvaraṇā nāma. Nīvaraṇadukaṃ paṭhamaṃ.

然而，有人说“睡眠”只是色法，此说不当。因“昏沉睡眠盖与无明盖，既是盖，亦与盖相应”之语，表明其与无色法相应，故唯是无色法。又因“以昏沉睡眠盖已断之故”等断除之说，可知其为不善。唯不善法乃应断者，是故此盖亦生于无色界。“缘盖法生盖法，非前生缘(purejātapaccayā)”（《发趣论》3.8.8）的解释中说：“于无色界，缘欲贪盖而生昏沉、睡眠、掉举、无明盖”（《发趣论》3.8.8），此应全部展开。至于“睡眠、昏睡”（《法集论》1163）的词语解释，当知是以果的譬喻而说。昏沉与睡眠二者，于盖处说为一盖；同样，掉举与恶作二者亦然。其中，恶作是生起“我未作善，已作恶”等后悔。是故在其词语解释中亦说“心之后悔、意之恼乱”。而“于不适宜处作适宜想”等，则是为显示恶作之根。有此想而违犯后，则如苏定那(Sudinna)等人一般，生起“我所作恶”的后悔。至于律藏中所来“尔时，具寿舍利弗(Sāriputta)……因恶作而不受”（《波逸提》204）的恶作，并非盖之恶作。阿罗汉实无有盖，然有类似盖的，名为“律之恶作”的“此为适宜，此为不适宜”的审察，当知。其余诸盖之义已如前说。于此等中，恶作与疑由初道断，嗔恚由第三道断，昏沉、睡眠、掉举、无明由第四道断；应说欲贪由四道断，然（有处）却说‘由第三道’。此等法自性有八，而成名为六盖，舍此等外，其余不名为盖。盖双第一。

Dutiyaṃ [Pg.143] sāsavadukasadisameva. Dvādasa akusalacittāni nīvaraṇasampayuttā nāma. Sesacittarūpanibbānāni nīvaraṇavippayuttā nāma. Cetasikesu akusalā nīvaraṇasampayuttāva, kusalābyākatā nīvaraṇavippayuttāva, sesā dvidhāpi honti. Tatiyaṃ.

第二双与有漏双相似。十二不善心名为盖相应。其余的心、色、涅槃名为盖不相应。于诸心所中，不善者必为盖相应，善与无记者必为盖不相应，其余则二者皆可。第三双。

Cha nīvaraṇā nīvaraṇā ceva nīvaraṇiyā ca nāma. Sesā lokiyā nīvaraṇiyā ceva no ca nīvaraṇā nāma. Lokuttarā na vattabbā. Sesaṃ āsavagocchake catutthasadisameva. Catutthaṃ.

六盖名为盖亦为盖法。其余世间法名为盖法而非盖。出世间法不可说。其余与漏聚中第四双相似。第四双。

Cha nīvaraṇā nīvaraṇā ceva nīvaraṇasampayuttā ca nāma. Tadaññe nīvaraṇasampayuttā pana nīvaraṇasampayuttā ceva no ca nīvaraṇā nāma. Tathā cetasikesu nīvaraṇavirahitā akusalā, tijātikā pana tathā ca na vattabbā ca, kusalābyākatā na vattabbāva. Idha pana nīvaraṇavippayuttā sabbe na vattabbā. Pañcamaṃ.

六盖名为盖亦为盖相应法。其余盖相应法，名为盖相应而非盖。同样，于诸心所中，离盖之不善心所是“盖相应而非盖”；三性心所则既是（盖相应而非盖）亦是不可说；善与无记心所则唯是不可说。然于此处，一切盖不相应法皆不可说。第五双。

Lokuttaravajjitā nīvaraṇavippayuttā nīvaraṇiyā nāma. Lokuttarā nīvaraṇavippayuttā anīvaraṇiyā nāma. Idha pana nīvaraṇasampayuttā na vattabbā. Cetasikesu pana karuṇāmuditā nīvaraṇavippayuttā nīvaraṇiyāva, kusalābyākatā dvidhāpi honti, tijātikā tathā ca na vattabbā ca, akusalā pana na vattabbāva. Chaṭṭhaṃ.

除出世间法外，盖不相应法名为盖法。出世间之盖不相应法名为非盖法。然于此处，盖相应法不可说。又于诸心所中，悲与喜为盖不相应而必是盖法；善与无记心所二者皆可；三性心所则既是（盖法）亦是不可说；不善心所则唯是不可说。第六双。

Nīvaraṇagocchakaṃ niṭṭhitaṃ.

盖聚终。

Parāmāsagocchake dhammānaṃ yathābhūtaṃ aniccādiākāraṃ atikkamitvā ‘‘nicca’’ntiādivasena pavattamānā parato āmasantīti parāmāsā. Micchādiṭṭhi. Bahuvacananiddese kāraṇaṃ vuttameva. Tadaññe sabbe dhammā no parāmāsā nāma. Parāmāsadukaṃ paṭhamaṃ.

于执取聚中，（此法）超越诸法无常等如实之相，以“常”等方式转起而错误触取，故名执取(parāmāsa)。即是邪见。其复数形式的解释之理由已如前述。其余一切法，不名为执取。执取双第一。

Parāmāsehi [Pg.144] ārammaṇakaraṇavasena parāmaṭṭhattā parāmaṭṭhā. Sesaṃ āsavadukasadisameva. Dutiyaṃ.

由诸执取作为所缘而被触取，故名被执取。其余与漏双相似。第二双。

Diṭṭhisampayuttacittesu diṭṭhivirahitā dhammā parāmāsasampayuttā nāma. Sesacittarūpanibbānāni parāmāsavippayuttā nāma. Idha pana diṭṭhi na vattabbā, sesacetasikesu pana mānadosaissāmacchariyakukkuccavicikicchā, kusalābyākatā ca parāmāsavippayuttā eva, sesā dvidhāpi honti. Tatiyaṃ.

于邪见相应心中，离邪见之诸法名为执取相应。其余的心、色、涅槃名为执取不相应。然于此处，邪见不可说。又于其余心所中，慢、嗔、嫉、悭、恶作、疑，以及善与无记法，必为执取不相应；其余则二者皆可。第三双。

Diṭṭhi eva parāmāsā ceva parāmaṭṭhā ca nāma. Sesalokiyā parāmaṭṭhā ceva no ca parāmāsā nāma. Idha pana lokuttarā na vattabbā. Sesaṃ suviññeyyameva. Catutthaṃ.

唯邪见名为执取亦为被执取。其余世间法名为被执取而非执取。然于此处，出世间法不可说。其余易知。第四双。

Imasmiṃ pana gocchake ‘‘parāmāsā ceva dhammā parāmāsasampayuttā cā’’ti ayaṃ duko na labbhati. Na hi diṭṭhi diṭṭhiyā sampayujjati. Pacchimaduke lokuttaravajjitā parāmāsavippayuttā parāmaṭṭhā nāma. Lokuttarā parāmāsavippayuttā aparāmaṭṭhā nāma. Idha pana parāmāso, taṃsampayuttā ca na vattabbā. Sesaṃ vuttanayameva.

然于此聚中，“既是执取法亦是执取相应法”此双不存在。盖邪见不与邪见相应。于后双中，除出世间法外，执取不相应法名为被执取。出世间之执取不相应法名为非被执取。然于此处，执取及其相应法不可说。其余如前述之理。

Parāmāsagocchakaṃ niṭṭhitaṃ.

执取聚终。

Mahantaradukesu ārammaṇaṃ aggahetvā appavattito saha ārammaṇenāti sārammaṇā, cittacetasikā. Natthi ārammaṇametesanti anārammaṇā, rūpanibbānāni. Sārammaṇadukaṃ.

于大双(mahantaraduka)中，因不执取所缘则不转起，故与所缘俱行者名为有缘，即心与心所。无所缘者名为无缘，即色与涅槃。有缘双。

Cintanaṭṭhena cittaṃ, cittatāya vā cittaṃ. Taṃ hi vatthudvārārammaṇakiccādibhedato, atītādibhedato ca attano vicittatāya cittanti vuccati cittakaraṇatāya vā. Lokasmiṃ hi cittakammato uttaritaraṃ cittaṃ nāma natthi, tasmimpi caraṇaṃ [Pg.145] nāma cittaṃ aticittaṃ hoti. Yaṃ vā panaññampi loke sippajātaṃ, sabbaṃ taṃ citteneva karīyati. Evaṃ tassa tassa cittassa nipphādakaṃ cittampi tatheva cittaṃ hoti. Yathā cintitassa vā anavasesassa anipphajjanato tatopi cittameva cittataraṃ, tathā yadetaṃ devamanussanirayatiracchānabhedāsu gatīsu kusalākusalakammanānattaṃ, tena tāsu gatīsu apadadvipadādiuccattanīcattādinānattaṃ, tasmiṃ tasmiṃ attabhāve dīgharassathūlāthūlasuvaṇṇadubbaṇṇādilābhālābhādi cāti evamādi ajjhattaṃ cittaṃ, bahiddhā ca pathavīpabbatatiṇarukkhalatādidevabrahmavimānakapparukkhādibhūtaṃ kammapaccayaṃ cittaṃ, tampi citteneva kataṃ, tato cittameva cittataraṃ cintitaniyāmena sabbākārassa asambhavato. Evaṃ cintanaṭṭhena, cittavicittaṭṭhena, cittakaraṇaṭṭhena ca ‘‘citta’’nti viññāṇaṃ veditabbaṃ, tadeva viññāṇaṃ cittaṃ nāma. Cetasikarūpanibbānāni no cittā nāma. Cittadukaṃ.

以思惟之义为心，或以其种种性为心。因为心由于依处、门、所缘、作用等差别，以及过去等差别，由其自身的种种性而被称为心；或由造作种种之故。世间没有比绘画(cittakamma)更绚丽多彩(citta)者，于此之中，能造作的心更是极其绚丽多彩。又如世间任何技艺，一切皆由心所造作。如此，那成就种种多彩事物的心，也同样是多彩的。如同所思惟的无法完全实现，因此心比彼更具种种性；又如天、人、地狱、畜生等趣的差别，乃因善不善业的差别，故在那些趣中，有无足、二足等高低差别；在各自的有(attabhāva)中，有长短、粗细、美丑等得失差别——像这样内在的种种，以及外在的大地、山岳、草木、树木、天宫、梵天宫殿、如意树(kapparukkha)等由业为缘的种种，也都是由心所造作的，因此心比彼更具种种性，因为依循所思惟的规则，不可能实现一切行相。如此，以思惟之义、以种种性之义、以造作种种之义，应知“心”即是识，彼识即名为心。心所、色、涅槃不名为心。心双。

Avippayogavasena cetasi niyuttā cetasikā, phassādayo dvipaññāsa dhammā. Cittarūpanibbānāni acetasikā nāma. Cetasikadukaṃ.

以不分离之方式与心结合者，名为心所，即触等五十二法。心、色、涅槃名为非心所。心所双。

Cetasikā eva cittasampayuttā nāma. Rūpanibbānāni cittavippayuttā nāma, idha pana cittaṃ na vattabbaṃ. Cittasampayuttadukaṃ.

唯心所是心相应者。色、涅槃名为心不相应者，然而在此，心则不被提及。心相应双。

Nirantarabhāvūpagamanatāya uppādato yāva bhaṅgācittena saṃsaṭṭhāti cittasaṃsaṭṭhā. Ekato vattamānāpi nirantarabhāvaṃ anupagamanatāya cittena visaṃsaṭṭhāti cittavisaṃsaṭṭhā. Sesaṃ anantaradukasadisameva. Cittasaṃsaṭṭhadukaṃ.

由于达到持续不断的状态，从生起到坏灭都与心混合，故名心混合。虽同时存在，却未达到持续不断的状态，与心不混合，故名心不混合。其余与前一双相似。心混合双。

Samuṭṭhahanti etenāti samuṭṭhānaṃ, cittaṃ samuṭṭhānaṃ etesanti cittasamuṭṭhānā, cetasikāni ceva cittajarūpakalāpā ca[Pg.146]. Cittaṃ, pana acittajarūpakalāpā, nibbānañca no cittasamuṭṭhānā nāma. Cittasamuṭṭhānadukaṃ.

由此生起，故名生起处；心是彼等之生起处，故名心生起者，即心所与心生色聚。然而心、非心生色聚以及涅槃，不名为心生起者。心生起双。

Saha bhavantīti sahabhuno, cittena sahabhuno cittasahabhuno, cetasikāni ceva kāyavacīviññattiyo ca. Cittaṃ, pana viññattivajjitarūpanibbānāni ca no cittasahabhuno nāma. Cittasahabhudukaṃ.

同时存在，故名俱生；与心同时存在，故名心俱生者，即心所与身表、语表。然而心、除表色以外的诸色、涅槃，不名为心俱生者。心俱生双。

Anuparivattantīti anuparivattino, kiṃ anuparivattanti? Cittaṃ, cittassa anuparivattino cittānuparivattino. Sesaṃ anantaradukasadisameva. Cittānuparivattidukaṃ.

随转，故名随转者；随何而转？随心而转，故名心随转者。其余与前一双相似。心随转双。

Ito pare pana tayo dukā cetasikadukasadisāva, kevalaṃ padatthamattameva viseso. Tattha cittasaṃsaṭṭhā ca te cittasamuṭṭhānā eva cāti cittasaṃsaṭṭhasamuṭṭhānā. Cittasaṃsaṭṭhā ca te cittasamuṭṭhānā ca cittasahabhuno eva cāti cittasaṃsaṭṭhasamuṭṭhānasahabhuno, cittasaṃsaṭṭhā ca te cittasamuṭṭhānā ca cittānuparivattino eva cāti cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Sesaṃ suviññeyyameva.

然而此后三双与心所双相似，唯有词义之别。其中，彼等是心混合且心生起者，故名心混合生起者。彼等是心混合、心生起且心俱生者，故名心混合生起俱生者。彼等是心混合、心生起且心随转者，故名心混合生起随转者。其余的都容易了知。

Tadanantare pana ajjhattikaduke ajjhattajjhattaṃ ajjhattattike vuttavasena ajjhattāva ajjhattikā. Pasādarūpacittasaṅkhātāni cha ajjhattikāni āyatanāni. Tato bahibhūtā bāhirā. Sesarūpacetasikanibbānapaññattisaṅkhātāni cha bāhirāyatanāni, idha pana paññattiyopi labbhanti. Ajjhattikadukaṃ.

其次，在内双中，根据内三法中“内之又内”所说，唯内者即是内法。六内处，即净色(pasādarūpa)与心。从彼之外者即是外法。其余的色、心所、涅槃、概念所组成的六外处，然而在此，概念亦可被包含。内双。

Upādiyanteva bhūtāni, na bhūtā viya upādiyantīti upādā, catuvīsati upādārūpāni eva. Na upādiyantīti no upādā, catumahābhūtacittacetasikanibbānāni. Upādādukaṃ.

它们被（四大种）所造，而不像四大种那样去造作，故名所造色，即二十四种所造色。不被造作者，故名非所造色，即四大种、心、心所、涅槃。所造双。

Dvattiṃsa lokiyavipākacittāni, kammajarūpañca upādinnā nāma. Sesalokiyalokuttarāni, nibbānañca anupādinnā nāma[Pg.147]. Sesaṃ upādinnupādāniyattike vuttānusārena ñātabbaṃ. Upādinnadukaṃ.

三十二种世间异熟心与业生色，名为有执受。其余世间法、出世间法与涅槃，名为无执受。其余的应依照有执受与所执受三法中所说而了知。有执受双。

Mahantaradukā niṭṭhitā.

大双终。

Upādānagocchakebhusaṃ ādiyantīti upādānā, daḷhaggāhaṃ gaṇhantīti attho. Daḷhattho hi ettha upa-saddo ‘‘upāyāso’’tiādīsu viya. Tato aññe no upādānā. Tattha kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti ime upādānā nāma. Tattha vatthukāmesu uppanno kilesakāmova vuttanayena upādānanti kāmupādānaṃ. Evaṃ sesesupi. Tattha vīsativatthukā sakkāyadiṭṭhi attavādupādānaṃ nāma. Sesāni pubbe vuttāneva. Pacchimāni panettha tīṇi upādānāni tathāpavattadiṭṭhi eva. Tāni ca paṭhamena maggena pahīyanti, kāmupādānaṃ catūhipi. Ime ca sabhāvato dve dhammā vibhāgato caturupādānā nāma jātā. Ime pana ṭhapetvā sesā sabbe dhammā no upādānā nāma. Upādānadukaṃ paṭhamaṃ.

于取品(Upādānagocchaka)中，取是指强烈地执著，意思是坚固地抓住。此中“upa”前缀有坚固之义，犹如“忧恼”(upāyāsa)等词。除此以外则非取。其中欲取(kāmupādāna)、见取(diṭṭhupādāna)、戒禁取(sīlabbatupādāna)、我语取(attavādupādāna)，此等名为取。于此，在欲的对境上生起的烦恼欲，如前所述，即是欲取。其余亦复如是。其中，二十事有身见名为我语取。其余如前所述。此中，后三种取即是如此转起的邪见。彼等由初道断除，欲取则由四道断除。此等法，自性为二（贪与见），分别则成四种取。除此等法外，其余一切法皆不名为取。取双第一。

Upādāniyaduko saṃyojaniyadukasadisova. Dutiyaṃ.

所取双与所结双相似。第二。

Aṭṭhalobhasahagatacittāni, taṃsampayuttesu diṭṭhivippayuttalobhaṃ ṭhapetvā sesā ca upādānasampayuttā nāma. Diṭṭhivippayuttalobhadosamohamūlāni, kusalābyākatāni ca cittāni, rūpanibbānāni ca upādānavippayuttā nāma. Cetasikesu pana diṭṭhimānā upādānasampayuttāva, dosaissāmacchariyakukkuccavicikicchā, kusalābyākatā ca upādānavippayuttā eva. Sesā duvidhāpi honti. Tatiyaṃ.

八种贪俱生心，以及在与它们相应的心所中，除了与见不相应的贪之外的其余心所，都称为取相应。与见不相应的贪根心、嗔根心及痴根心，善心及无记心，色法与涅槃，都称为取不相应。在心所方面，见与慢是取相应；嗔、嫉、悭、恶作、疑，以及善与无记的心所是取不相应。其余的心所则两者皆有可能。第三。

Cattāri upādānāni upādānā ceva upādāniyā ca nāma. Tadavasesā lokiyā upādāniyā ceva no ca [Pg.148] upādānā nāma. Idha pana lokuttarā na vattabbā. Sesaṃ vuttanayameva. Catutthaṃ.

四取既是取，亦是所取法。其余世间法，是所取法，但不是取。此处不说出世间法。其余如前所说。第四。

Pañcamachaṭṭhadukā pāṭhato ganthagocchake pañcamachaṭṭhadukasadisāva, kevalaṃ pañcamaduke ‘‘cetasikesu māno upādānasampayutto ceva no ca upādāno eva, mohāhirikānottappauddhaccathinamiddhāni tijātikāni tathā ca na vattabbā cā’’ti idañca, chaṭṭhaduke ‘‘cetasikesu dosaissāmacchariyakukkuccavicikicchā appamaññā upādānavippayuttā upādāniyā eva, mohāhirikānottappauddhaccalobhathinamiddhāni tathā ca na vattabbāni cā’’ti ettakameva pāṭhato viseso, atthato pana nāmamattakova viseso. Seso suviññeyyova. Pañcamachaṭṭhāni.

第五与第六双在文句上与结章(ganthagocchaka)中的第五与第六双相似，仅在第五双中有：“在心所中，慢是取相应而非取，痴、无惭、无愧、掉举、昏沉、睡眠属于三性，故不应如是说”；在第六双中有：“在心所中，嗔、嫉、悭、恶作、疑、无量是取不相应却是所取法，痴、无惭、无愧、掉举、贪、昏沉、睡眠亦不应如是说”。这仅是文句上的差别，义理上则只是名称的差别。其余易知。第五与第六。

Upādānagocchakaṃ niṭṭhitaṃ.

取品终。

Kilesagocchake saṃkiliṭṭhattike vuttanayena padattho veditabbo. Lobho doso moho māno diṭṭhi vicikicchā thinaṃ uddhaccaṃ ahirikaṃ anottappanti ime dasa dhammā kilesā nāma. Ime ca vuttatthā eva, idha pana lobho, hetuganthanīvaraṇaupādānagocchakesu lobho ca nippadesato catumaggavajjhopi ekeneva koṭṭhāsena ṭhito, sesagocchakesu so sabbopi lobho ‘‘kāmāsavo bhavāsavo’’tiādinā dve dve koṭṭhāsā hutvā ṭhito, iminā pana aṭṭhakathāvacanenāpi bhavāsavādibyatiritto sabbo catumaggavajjhopi rāgo kāmāsavādīsu saṅgahito. Kāmacchandanīvaraṇaṃ pana bhavarāgopi na pañcakāmaguṇikarāgamattovāti paññāyati, ‘‘āruppe kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇa’’ntiādipāḷito (paṭṭhā. 3.8.8) cetaṃ daṭṭhabbaṃ pañcakāmaguṇikarāgassa rūpārūpabhūmīsu anuppajjanato. Imesu [Pg.149] ca kilesesu diṭṭhivicikicchā paṭhamena maggena pahīyanti, doso tatiyena, lobhādayo catūhipi. Ime pana dasa dhamme ṭhapetvā sesā no kilesā nāma. Kilesadukaṃ paṭhamaṃ.

在烦恼章的染污三法中，应依前述之理了知词义。贪、嗔、痴、慢、见、疑、昏沉、掉举、无惭、无愧这十法名为烦恼。其义已如前说，此处，贪在因、结、盖、取等章中，所有贪（包括四道所断者）皆属同一范畴；其余各章中，所有贪皆分为“欲漏、有漏”两类范畴。依义注(aṭṭhakathā)所说，除有漏等之外，所有四道所断之贪皆摄于欲漏等中。至于欲贪盖，可知其非仅是缘五欲之贪，亦包括有贪，如圣典所说“于无色界，缘欲贪盖而起昏沉睡眠盖”等（《发趣论》(Paṭṭhāna) 3.8.8），应知五欲之贪不生于色界与无色界。此十烦恼中，见与疑由初道断除，嗔由第三道断除，贪等则由四道断除。除此十法外，其余法不名为烦恼。烦恼双第一。

Saṃkilesikaduko sāsavadukasadisova. Dutiyaṃ.

杂染双与有漏双相似。第二。

Saṃkiliṭṭhaduko, kilesasampayuttaduko cāti dvepi samānatthāva. Te ca nīvaraṇagocchake tatiyadukasadisāva. Tatiyacatutthāni.

染污双与烦恼相应双，此二者义同。它们与盖章中的第三双相似。第三与第四。

Dasa kilesā kilesā ceva saṃkilesikā ca nāma. Sesā lokiyadhammā saṃkilesikā ceva no ca kilesā nāma. Idha pana lokuttarā na vattabbā. Sesaṃ nīvaraṇagocchake catutthadukasadisameva. Pañcamaṃ.

十烦恼既是烦恼，亦是能染法。其余世间法是能染法，但不是烦恼。此处不说出世间法。其余与盖章中的第四双相似。第五。

Chaṭṭhasattamadukānipi aññamaññaṃ samānatthāneva. Tāni chaṭṭhasattamāni nīvaraṇagocchake yathākkamaṃ pāṭhato pañcamachaṭṭhadukasadisāni, atthato pana nāmamattakova viseso. Seso suviññeyyo. Chaṭṭhasattamaaṭṭhamāni.

第六与第七双亦相互同义。此二双在文句上依次与盖章中的第五、第六双相似，义理上则仅是名称的差别。其余易知。第六、第七与第八。

Kilesagocchakaṃ niṭṭhitaṃ.

烦恼章终。

Piṭṭhidukesu ādito cattāro dukā dassanenapahātabbattike, dassanenapahātabbahetuke ca vuttanayena veditabbā. Kevalaṃ pana tattha paṭhamattike vuttesu dassanenapahātabbe dhamme ṭhapetvā sesā idha paṭhamadukassa dutiyapade dassanenapahātabbesu pavisanti, bhāvanāyapahātabbe ṭhapetvā sesā idha dutiyaduke nabhāvanāyapahātabbesu pavisanti. Tattha ca dutiyattike vuttesu dassanenapahātabbahetuke ṭhapetvā sesā idha tatiyaduke nadassanenapahātabbahetuke, bhāvanāyapahātabbahetuke ca ṭhapetvā sesā idha catutthaduke nabhāvanāyapahātabbahetukesu pavisanti.

在后分双中，应依见所断三法及见所断因三法中所说之理，了知最初的四双。即，在彼处第一个三法中，除了所说的见所断法之外，其余的法在此处进入第一个双的第二分位，即非见所断法；除了修所断法之外，其余的法在此处进入第二个双的非修所断法。在彼处第二个三法中，除了所说的见所断因之外，其余的法在此处进入第三个双的非见所断因；除了修所断因之外，其余的法在此处进入第四个双的非修所断因。

Padattho [Pg.150] ca dassanena pahātabbo hetu etesaṃ atthīti dassanenapahātabbahetukā. Evaṃ bhāvanāyapahātabbahetukāti etthāpi attho veditabbo. Evaṃ hi sati ahetukānaṃ aggahaṇaṃ siyāti ettakameva viseso. Tikadvayameva hi bhagavā desanāvilāsena cattāro duke katvā desesi. Sesaṃ tādisameva. Cattāro dukā niṭṭhitā.

词义是：有应由见断除之因，故名“有见所断因”。“有修所断因”之义亦应如是了知。如是，则不摄无因法，仅此为异。世尊(bhagavā)以说法善巧，将二种三法分为四双而教导。其余亦然。四双终。

Pañcapaññāsasavitakkacittesu vitakkavirahitā cittacetasikā dhammā savitakkā nāma. Vitakko, pana sesacittarūpanibbānāni ca avitakkā nāma. Pañcamaṃ.

在五十五种有寻心中，除寻之外的心与心所法，名为“有寻”。寻，以及其余的心、色法、涅槃，名为“无寻”。第五。

Chasaṭṭhiyā savicāracittesu vicāravirahitā dhammā savicārā nāma. Vicāro, pana sesacittarūpanibbānāni ca avicārā nāma. Sesaṃ idha, anantare vuttaduke ca vitakkattike vuttānusārena ñātabbaṃ. Chaṭṭhaṃ.

在六十六种有伺心中，除伺之外的心与心所法，名为“有伺”。伺，以及其余的心、色法、涅槃，名为“无伺”。其余的，应当依据此处、前一双以及寻三法中所说之理而了知。第六。

Ito paresu sappītikaduko, pītisahagataduko ca samānatthāva, te ca sukhasahagataupekkhāsahagatadukā cāti cattāropi dukā pītittike vuttanayāva. Kevalaṃ panetesaṃ dukānaṃ paṭhamaṃ padaṃ tattha pavisati, pītittike itarītarapadadvayasaṅgahitā, asaṅgahitā ca sabbe atthā heṭṭhā vuttanayenettha dukānaṃ dutiyapadesu atthato saṅgahitā, ime ca nippadesadukāti ayameva viseso. Sattamaaṭṭhamanavamadasamā.

此后，有喜双与喜俱行双意义相同，此二者及乐俱行双、舍俱行双这四双，已如喜三法中所述。然此等双的第一项归入彼（喜三法）中，而于喜三法中，为其余二项所摄或不摄的一切义，皆依前述之理，于此等双的第二项中从义理上被含摄。此等为无余双，此即是差别。第七、第八、第九与第十。

Tadanantaresu kāmāvacarāti ettha ‘‘heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve anto karitvā yaṃ tasmiṃ antare etthāvacarā ettha pariyāpannā’’ti evaṃ (dha. sa. 1287) pāḷiyaṃ paricchinnānaṃ catunnaṃ apāyānaṃ, manussānaṃ, channaṃ devalokānañca vasena okāsato ekādasavidho kāmabhavo [Pg.151] ‘‘kāmo’’ti vuccati uttarapadalopena yathā ‘‘rūpūpapattiyā’’tiādīsu rūpabhavo ‘‘rūpa’’nti. Tasmiṃ kāme avacaranti pavattantīti kāmāvacarā. Yebhuyyato cetaṃ vuttaṃ rūpārūpesu cetesañca idha pavattito ‘‘thalacarā’’tiādīsu viya. Kāmabhavasaṅkhāte vā kāme paṭisandhiṃ avacārentītipi kāmāvacarā, kusalākusalāni. Uddhaccasahagatacittaṃ pana abyākatacittasadisaṃ. Tadāyattatāya, ārammaṇakaraṇavasena vā kilesakāmo ettha avacaratītipi kāmāvacaraṃ. Kāmañcesa rūpārūpāvacaradhammesupi avacarati, ruḷhito pana ‘‘vadatīti vaccho’’tiādīsu viya ime eva ‘‘kāmāvacarā’’ti vuccanti. Apica kāmataṇhā rūpataṇhā arūpataṇhāti ettha vuttakāmataṇhāsaṅkhāto kāmo ettha avacaratītipi kāmāvacarā. Evaṃ brahmānaṃ vimānābharaṇādīsu chandarāgassāpi kāmataṇhābhāvo siddho, rūpataṇhāvisayānampi ca brahmānaṃ kammajarūpādīnaṃ kāmataṇhāyapi visayatāya kāmāvacaratā siddhā hoti. Na rūpārūpāvacarānaṃ tadabhāvato tadaññe na kāmāvacarā. Iminā nayena rūpāvacarādidukānampi padattho yathārahaṃ ñātabbo. Tattha catupaññāsa kāmāvacaracittāni, sabbañca rūpaṃ kāmāvacarā nāma. Sesacittanibbānāni na kāmāvacarā nāma. Cetasikesu vattabbaṃ pariyāpannaduke eva āvi bhavissati. Ekādasamaṃ.

在其后，于“欲界法”中，如《法集论》(Dhammasaṅgaṇī, 1287)圣典中所限定：“下至无间地狱(Avīci)为界，上至他化自在天(Paranimmitavasavattī)为限，于此范围内活动、含摄者”，如此依处所而有四恶道、人、六欲天等十一种欲有(kāmabhava)，省略后分而称为“欲”，犹如“色有投生”等语中，“色有”称为“色”。于彼欲中活动、流转者，是为欲界法。此乃概说，犹如“陆行者”等语，因其亦活动于色界、无色界中。或于名为欲有的欲界中行结生者，即善与不善法，亦为欲界法。掉举相应心则类似无记心。或因烦恼欲依止于此，或以此为所缘而活动，故为欲界法。此欲虽亦活动于色界、无色界法中，然依惯例，犹如“能说者为犊”等语，唯此等法被称为“欲界法”。再者，于欲贪、色贪、无色贪中，名为欲贪之欲于此活动，故为欲界法。如是，梵天对宫殿、饰品等生起之欲乐亦证实为欲贪；梵天之业生色等虽为色贪所缘，然因其亦可为欲贪所缘，故成立为欲界法。色界、无色界法因无此（欲贪），故非欲界法。以此理趣，色界法等双的词义亦应如理了知。其中，五十四欲界心及一切色，名为欲界法。其余心与涅槃，不名为欲界法。关于心所，将于“所摄双”中明示。第十一。

Pannarasa rūpāvacaracittāni rūpāvacarā nāma. Sesacittarūpanibbānāni na rūpāvacarā nāma. Dvādasamaṃ.

十五色界心，名为色界法。其余心、色与涅槃，不名为色界法。第十二。

Dvādasa arūpāvacaracittāni arūpāvacarā nāma. Sesacittarūpanibbānāni na arūpāvacarā nāma. Terasamaṃ.

十二无色界心，名为无色界法。其余心、色与涅槃，不名为无色界法。第十三。

Tebhūmakavaṭṭe pariyāpannā antogadhāti pariyāpannā, lokiyadhammāva. Tattha na pariyāpannāti apariyāpannā, lokuttarā. Cetasikesu pana kāmāvacarādidukānaṃ catunnampi [Pg.152] sādhāraṇo vinicchayo evaṃ veditabbo – akusalacetasikā kāmāvacarāva, appamaññā kāmarūpāvacarā, viratiyo pana kāmāvacarapariyāpannā, vitakkavicārapītiyo pana kāmarūpāvacarapariyāpannā, sesā catubhūmakāti. Cuddasamaṃ.

于三界轮回(tebhūmakavaṭṭa)中被含摄、纳入者，是为所摄法，即世间法。于其中不被含摄者，是为不摄法，即出世间法。然而，关于心所，对于欲界等四双的共通抉择应如是了知：不善心所唯是欲界法；无量心所是欲界与色界法；离心所则被含摄于欲界法中；寻、伺、喜则被含摄于欲界与色界法中；其余心所遍及四地。第十四。

Vaṭṭamūlaṃ chindantā nibbānaṃ ārammaṇaṃ katvā vaṭṭato nīyantīti niyyānikā, cattāri lokuttaramaggacittāni. Iminā lakkhaṇena na niyyantīti aniyyānikā, sesacittarūpanibbānāni. Sesaṃ suviññeyyameva. Pañcadasamaṃ.

斩断轮回之根，以涅槃为所缘，从轮回中引出，故名出离法，即四出世间道心。不具此相而不能引出者，名非出离法，即其余心、色与涅槃。余者易知。第十五。

Cutiyā vā attano vā pavattiyā anantaraṃ phaladāne niyatattā niyatā, micchattaniyatā, sammattaniyatā ca. Tathā aniyatattā aniyatā, sesadhammā. Sesaṃ vuttanayameva. Soḷasamaṃ.

于死后或自身相续之后，立即给予果报，因其决定故，名为决定法，即邪决定法与正决定法。同样，因其不决定故，名为不定法，即其余诸法。余如前说。第十六。

Aññe dhamme uttaranti atikkamantīti uttarā, attānaṃ uttarituṃ samatthehi saha uttarehīti sauttarā, lokiyāva. Natthi etesaṃ uttarāti anuttarā, lokuttarā. Sattarasamaṃ.

超越、凌驾其他法者，是为上法(uttarā)。因尚有能超越自身的上法，故名有上法(sauttarā)，即世间法。无有能超越之者，故名无上法(anuttarā)，即出世间法。第十七。

Raṇanti kandanti etehīti raṇā, yehi abhibhūtā sattā nānappakārato paridevanti, tesaṃ akusalamūlānaṃ etaṃ adhivacanaṃ, tehi sampayogavasena, pahānekaṭṭhatāvasena ca saha raṇehīti saraṇā. Etenākārena natthi etesaṃ raṇāti araṇā.

因彼等而哭泣、悲号，故名为诤(raṇā)；有情被其制伏而种种悲叹，此是彼等不善根之增语。以与彼等相应故，及以舍断义为一故，而为有诤法(saraṇā)。以此方式，无有彼等诤者，为无诤法(araṇā)。

Tattha dvādasa akusalacittāni saraṇā nāma. Saraṇadhammesu cettha lobhadosamohā raṇā ceva saraṇā ca, tesu lobhadosā moheneva sampayogato saraṇā, tathā vicikicchuddhaccasahagatacittaṃ, taṃsampayuttā ca. Moho pana tesu sampayogato saraṇo, diṭṭhisampayuttarāgena, pana bhavarāgena ca raṇabhūtena pahānekaṭṭhatāvaseneva saraṇo[Pg.153]. Lobhadosamohamūlasampayuttesu pana moho lobhena ceva dosena ca, sesā lobhamohena ceva dosamohena ca sampayogato saraṇāti veditabbā. Sabbāni kusalābyākatacittāni, rūpanibbānāni ca araṇā nāma. Cetasikesu pana akusalā saraṇāva, kusalābyākatā araṇāva, tijātikā pana dvidhāpi hontīti. Aṭṭhārasamaṃ.

于此，十二不善心名为有诤法。于有诤法中，贪、嗔、痴既是诤，亦是有诤法。其中，贪与嗔唯因与痴相应故为有诤法；同样，疑相应心、掉举相应心及其相应法亦尔。然而，痴因与彼等相应故为有诤法；又与作为诤根的见相应贪及有贪，仅以舍断义为一故，而为有诤法。再者，于贪、嗔、痴根相应法中，应知痴与贪、嗔相应，其余（贪、嗔）则与贪痴、嗔痴相应，故为有诤法。一切善心、无记心，及色与涅槃，名为无诤法。于心所中，不善心所唯是有诤法，善与无记心所唯是无诤法，而三性心所则通于二者。第十八。

Piṭṭhidukā niṭṭhitā.

背部二法终。

Abhidhammadukamātikatthavaṇṇanā niṭṭhitā.

阿毗达摩二法本母义释终。

Suttantikadukamātikatthavaṇṇanā

经二法本母义释

Suttantikadukesu vedeti, vividhena vā ākārena jānātīti vijjā, vipassanāñāṇamanomayiddhichaabhiññāvasappavattā paññā, tasmiṃ vijjābhāge vijjākoṭṭhāse vijjāsabhāve vattantīti vijjābhāgino. Tā eva vijjā, taṃ vā vijjaṃ sampayogavasena bhajantītipi vijjābhāgino, aṭṭhavidhavijjāsampayuttadhammā. Tāsu yā kāci ekā vijjā vijjā, sesā vijjābhāginoti evaṃ vijjāpi vijjāsampayuttadhammāpi vijjābhāginotveva veditabbā, idha pana vijjāsampayuttā dhammāva adhippetā. Na vijānātīti avijjā, catusaccacchādakavasena catubbidho moho, tasmiṃ avijjābhāge avijjākoṭṭhāse avijjāsabhāve vattantīti avijjābhāgino. Tā eva avijjā, taṃ vā avijjaṃ sampayogavasena bhajantītipi avijjābhāgino, avijjāsampayuttadhammā. Evaṃ avijjāpi avijjāsampayuttadhammāpi avijjābhāginotveva veditabbā, idha pana avijjāsampayuttadhammāva adhippetā.

在经二法中，了知，或以各种方式了知，是为明(vijjā)。它指的是观(vipassanā)智、意所成神变(manomayiddhi)以及六神通(cha-abhiññā)力转起的慧。在明分、明界、明性中运行的，称为“明分法”(vijjābhāgino)。这些就是明，或者由于相应而受用明，也称为明分法，即与八种明相应的法。在这些法中，任何一种明就是明，其余的是明分法；因此，应当知道，明以及与明相应的法都称为明分法，但此处意指的仅是与明相应的法。“无明”(avijjā)是指不了知。由于覆盖四圣谛的缘故，它是四种痴。在无明分、无明界、无明性中运行的，称为“无明分法”(avijjābhāgino)。这些就是无明，或者由于相应而受用无明，也称为无明分法，即与无明相应的法。因此，应当知道，无明以及与无明相应的法都称为无明分法，但此处意指的仅是与无明相应的法。

Tattha arahattamaggacittaṃ, paññāvirahitataṃsampayuttā ca vijjābhāgino ca ñāṇasampayuttakāmāvacarajavanāni, ñāṇavirahitataṃsampayuttā [Pg.154] ca vipassanābhāvena pavattiyaṃ vijjābhāgino, aññadā na vattabbā. Rūpāvacaracatutthajjhānikajavanacittāni, paññāvirahitataṃsampayuttā ca manomayiddhibhāvena ca pañcābhiññābhāvena ca pavattiyaṃ vijjābhāgino, aññadā na vattabbā. Tattha dvādasākusalacittāni, avijjāvirahitataṃsampayuttā ca avijjābhāginova, idha pana avijjā, sesacittarūpanibbānāni ca na vattabbāva. Cetasikesu pana mohaappamaññā na vattabbāva, sesā kusalābyākatā siyā vijjābhāgino, siyā na vattabbā, tijātikā dvidhāpi na vattabbā ca. Sesaṃ suviññeyyameva. Paṭhamaṃ.

其中，阿罗汉道心，以及与智相应的欲界速行心与彼等相应的心所（除去慧），当作为观(vipassanā)转起时，是明分法；其他时候则不可说。色界第四禅速行心，以及与彼等相应的心所（除去慧），当作为意所成神变及五神通而转起时，是明分法；其他时候则不可说。其中，十二不善心，以及与彼等相应的心所（除去无明），是无明分法；然于此处，此词意指无明本身。其余的心、色、涅槃则不可说。于心所中，痴与无量心所不可说；其余的善与无记心所，或为明分法，或不可说；三性心所则于二者中皆不可说。其余易知。第一。

Puna anajjhottharaṇavasena kilesandhakāraṃ viddhaṃsetuṃ asamatthatāya vijju upamā etesanti vijjūpamā, ādito tīsu maggesu ñāṇaṃva. Nissesaṃ viddhaṃsanasamatthatāya vajiraṃ upamā etesanti vajirūpamā, arahattamagge ñāṇaṃ. Yathā hi meghandhakāre maggapaṭipannassa paṭicchādanaandhakāraṃ vidhamitvā vijjuyā uppannakkhaṇe cātudisā maggā pākaṭā honti, vijjuyā niruddhāya puna andhakāro ottharitvā maggaṃ paṭicchādeti, evaṃ vipassanāyānikassa yathāsakaṃ saccacchādakakilesandhakāraṃ vidhamitvā tīsu maggesu yathākkamaṃ uppannesu cattāri saccāni pākaṭāni honti, tesu niruddhesu puna avasiṭṭhakilesandhakāro catusaccaṃ paṭicchādeti, tasmā tīsu maggesu paññā vijjūpamā vuttā. Yathā pana vajirassa abhejjo pāsāṇo nāma natthi, tañca nissesato vajiraṃ khepeti, vajirena ca gatamagge pāsāṇassa puna pākatikabhāvo natthi, evaṃ arahattamaggañāṇassa avajjhakileso nāma natthi, tañca nissesato arahattamaggañāṇaṃ khepeti, tena ca khepite kilese avasiṭṭhakilesābhāvato tassa puna paccudāvattanaṃ nāma natthi, tasmā [Pg.155] catutthamagge paññā vajirūpamā vuttā. Paññā eva hettha siyā vijjūpamā, siyā na vattabbā ca hoti. Sesacetasikacittarūpanibbānāni pana sabbāni na vattabbāneva. Dutiyaṃ.

再者，因不能完全降伏而驱散烦恼之黑暗，故譬如电光，此指前三道中之智。因能彻底摧毁，故譬如金刚，此指阿罗汉道中之智。譬如于乌云蔽日之黑暗中行路者，电光闪现之刹那，驱散遮蔽之黑暗，四方道路顿时显现；电光熄灭后，黑暗复又笼罩，遮蔽道路。同样，于观行者(vipassanāyānika)，依各自之力驱散遮蔽实相之烦恼黑暗，当前三道依次生起时，四圣谛便清晰显现；当彼等道智熄灭后，残余之烦恼黑暗复又遮蔽四圣谛。是故说前三道中之慧譬如电光。又譬如，于金刚无可摧之岩石，金刚能彻底摧毁之，且于金刚所过之处，岩石不复还原状；同样，于阿罗汉道智无可断之烦恼，此智能彻底摧毁一切烦恼，烦恼被其摧毁后，因无烦恼残余，故不复再生。是故说第四道中之慧譬如金刚。于此，慧或为电光喻，或为不可说。至于其余心所、心、色法与涅槃，则皆为不可说。第二。

Bālesu ṭhitattā, yattha ṭhitā tadupacārena bālā, bālakarattā vā bālā, dvādasākusalacittāni. Idha pana ahirikañca anottappañca bālā nāma. Paṇḍitesu ṭhitattā paṇḍitā, paṇḍitakarattā vā paṇḍitā, ekavīsati kusalacittāni. Idha pana hirī ca ottappañca paṇḍitā nāma. Sesacittarūpanibbānāni na vattabbāni. Sesaṃ suviññeyyameva. Tatiyaṃ.

因立于愚者之中，或因能使人愚，故名为愚法(bālā)，此即十二不善心。然于此处，无惭与无愧名为愚法。因立于智者之中，或因能使人智，故名为智法(paṇḍitā)，此即二十一种善心。然于此处，惭与愧名为智法。其余心、色、涅槃则不可说。其余易知。第三。

Kaṇhāti kāḷakā, cittassa apabhassarabhāvakaraṇā. Sukkāti odātā, pabhassarabhāvakaraṇā. Sesaṃ sabbaṃ bāladukasadisameva. Catutthaṃ.

“黑法”(kaṇhā)者，因其能使心无光辉，故为黑色。“白法”(sukkā)者，因其能使心有光辉，故为白色。其余一切皆如愚法二法。第四。

Idha ceva samparāye ca tapentīti tapanīyā. Na tapanīyā atapanīyā. Sesaṃ bāladukasadisameva. Pañcamaṃ.

“能烧灼法”(tapanīyā)者，因此世他世皆能烧灼故。“不能烧灼法”(atapanīyā)者，不能烧灼故。其余一切皆如愚法二法。第五竟。

‘‘Sirivaḍḍhako dhanavaḍḍhako’’tiādayo viya vacanamattameva adhikāraṃ katvā pavattā adhivacanā nāma. Nāmadheyyanti tesaṃ tesaṃ dhammānaṃ nāmāni. Tāni catubbidhāni sāmaññanāmaṃ guṇanāmaṃ kittimanāmaṃ opapātikanāmanti. Tattha paṭhamakappikesu mahājanena sammannitvā ṭhapitattā ‘‘mahāsammato’’ti rañño nāmanti evarūpaṃ sāmaññanāmaṃ nāma. ‘‘Dhammakathiko paṃsukūliko kāḷo rasso’’ti evarūpaṃ guṇato āgataṃ, ‘‘bhagavā arahaṃ sammāsambuddho’’tiādīnipi tathāgatassa anekāni nāmasatāni guṇanāmaṃ nāma. Yaṃ pana jātassa kumārassa ñātakā kappetvā pakappetvā ‘‘ayaṃ asuko nāmā’’ti nāmaṃ karonti, idaṃ kittimanāmaṃ [Pg.156] nāma. Yā pana purimapaññatti aparapaññattiyaṃ nipatati, seyyathidaṃ – purimakappepi cando cando eva, etarahipi anāgatepi cando eva. Tathā ‘‘sūriyo samuddo pathavī rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ nibbāna’’ntievamādi opapātikanāmaṃ nāma. Tāni puna vijjamānapaññatti avijjamānapaññatti vijjamānenaavijjamānapaññatti avijjamānenavijjamānapaññatti vijjamānenavijjamānapaññatti avijjamānenaavijjamānapaññattīti evaṃ nāmapaññattivasena chabbidhāni honti.

像“吉祥增”(Sirivaḍḍhako)、“财富增”(dhanavaḍḍhako)等，仅以言说为依据而行使作用的，称为“增语”(adhivacana)。“名称”(nāmadheyya)是诸法的名字。它们有四种：共名(sāmaññanāma)、德名(guṇanāma)、立名(kittimanāma)和偶生名(opapātikanāma)。其中，如初劫时由大众共同推选而安立的国王之名“大共选王”(Mahāsammata)，此类即是共名。如“说法者”(dhammakathiko)、“粪扫衣者”(paṃsukūliko)、“黑者”(kāḷo)、“矮者”(rasso)等依德而来的名称，以及如来的“世尊”、“阿罗汉”、“正等觉者”等成百上千的名称，即是德名。又，亲属们为刚出生的孩子思量谋划后，取名说“此人名某某”，此即是立名。又，前时的概念施设落于后时的概念施设，例如：前劫的月亮(cando)还是月亮，现在是，未来也还是月亮。同样，“太阳”(sūriyo)、“海洋”(samuddo)、“地”(pathavī)、“色”、“受”、“想”、“行”、“识”、“涅槃”等，即是偶生名。它们又依名言概念(nāmapaññatti)而有六种：有法概念、无法概念、依有法诠无法概念、依无法诠有法概念、依有法诠有法概念、依无法诠无法概念。

Tattha paramatthato upalabbhamānā yathāvuttadvāsattatividhā nāmarūpadhammā vijjamānā nāma, tesaṃ pakārehi ñāpanato paññatti vijjamānapaññatti nāma, ‘‘cittaṃ phasso pathavī rūpaṃ nibbāna’’ntiādayo paramatthavācakā saddā. Upādinnanāmarūpadhamme pana upādāya paññattā sattapuggalaitthipurisadevamanussatiracchānādibhedā, anupādinnarūpadhamme upādāya paññattā bhūmipabbatarukkhasakaṭacandasūriyanakkhattadisākālakasiṇādibhedā ca paramatthato anupalabbhamānā avijjamānā nāma, tesaṃ paññatti avijjamānapaññatti nāma. Tathā ‘‘attā bhūmī’’tiādayo atthapaññattivācakā saddā ca cittasantativaṇṇupagantiādi vijjamānatthavācakā saddā vijjamānenaavijjamānapaññatti nāma. ‘‘Purisassa cittaṃ, meghavaṇṇo’’tiādīsu avijjamānenavijjamānapaññatti nāma. ‘‘Cittalahutā pathavīgandho’’tiādi vijjamānenavijjamānapaññatti nāma. ‘‘Manussasarīraṃ rukkhasākhā’’tiādi avijjamānenaavijjamānapaññatti nāma. Evaṃ chabbidhāpi cetā adhippāyaṃ viññāpetukāmatācittasamuṭṭhāpitasaviññattisaddānusārena ñātasaṅketassa sotaviññāṇavīthianantaraṃ uppannehi manodvārikaviññāṇehi ‘‘imassedaṃ nāma’’nti anekasaddesu ekattamāropetvā vavatthāpitā atthābhimukhaṃ namanato pakārehi atthassa ñāpanato ‘‘nāmapaññattī’’ti vuccanti, tesaṃ [Pg.157] adhivacanānaṃ pathā atthā adhivacanapathā, sammutiparamatthabhedā sabbe dhammā saddavacanīyasabhāvā. Chaṭṭhaṃ.

其中，从胜义而言可得的、如前所述的七十二种名色法，称为“有法”；以种种方式令其被知晓的概念，称为“有法概念”(vijjamānapaññatti)，如“心、触、地、色、涅槃”等诠示胜义的词语。又，依于所取名色法而施设的众生(satta)、补特伽罗(puggala)、女、男、天、人、畜生等差别，以及依于非所取色法而施设的地、山、树、车、月、日、星、方、时、遍(kasiṇa)等差别，从胜义而言不可得，称为“无法”；对其施设的概念，称为“无法概念”(avijjamānapaññatti)。同样，如“我”(attā)、“地”(bhūmi)等诠示所指概念的词语，以及如“心相续”(cittasantati)、“色相续”等诠示有法所指的词语，是“依有法诠无法概念”(vijjamānena avijjamānapaññatti)。如“此人之心”、“云之色”等，是“依无法诠有法概念”(avijjamānena vijjamānapaññatti)。如“心轻快性”、“地香”等，是“依有法诠有法概念”(vijjamānena vijjamānapaññatti)。如“人之身”、“树之枝”等，是“依无法诠无法概念”(avijjamānena avijjamānapaññatti)。如是六种，皆是为令了知意趣，依欲令知意趣心所生起的有表之声，对于已了知其规约者，于耳识路之后生起的意门识，将众多声归于一，确立为“此是彼之名”，因其朝向所指、以种种方式令所指被知晓，故称“名言概念”(nāmapaññatti)。所指是此等增语的范围，故称“增语之境”(adhivacanapatha)。一切法，依世俗、胜义之别，皆有能为言语所说之自性。第六竟。

Ito paraṃ dve dukā adhivacanadukasadisāva, kevalaṃ padatthamattameva viseso. Tattha abhisaṅkharontīti saṅkhārāti evaṃ niddhāretvā sahetukaṃ katvā vuccamānā nirutti nāma, ‘‘takko vitakko saṅkappo’’ti evaṃ tena tena pakārena ñāpanato paññatti nāma, yathāvuttanāmapaññattiyova. Na hi adhivacananiruttipaññattīsu atthato kocipi bhedo atthi, nibbattinimittabhedadassanatthaṃ pana nesaṃ vibhāgena padattho dassito. Imesu ca tīsu dukesu paññattisahitā sabbe dhammā labbhanti, anantare nāmarūpaduke paññattirahitāti ime cattāro dukā imesu suttantikadukesu nippadesā, sesā pana aṭṭhatiṃsāpi sappadesāti veditabbā. Sattamaṭṭhamāni.

此后二种二法与增语二法(adhivacana-duka)相似，仅在词义上有所差别。其中，确定“造作”(abhisaṅkharonti)故为“行”(saṅkhāra)，如是说明其词源，称为“语释”(nirutti)。如“寻”(takka)、“伺”(vitakka)、“思惟”(saṅkappa)等，以种种方式令知晓，称为“概念”(paññatti)，即如前述之名言概念。增语(adhivacana)、语释(nirutti)和概念(paññatti)在义上实无任何差别，然为显示生成之相的差异，而分别解说其词义。于此三二法中，含摄了包括概念在内的一切法；而在其后的名色二法(nāmarūpa-duka)中，则不包含概念。此四种二法在诸经教二法中是无余的，应知其余三十八种则是有余的。第七、第八竟。

Nāmakaraṇaṭṭhena, namanaṭṭhena, nāmanaṭṭhena ca nāmaṃ, arūpakkhandhanibbānāni. Tāni hi sabbadāpi vedanā saññā saṅkhārā viññāṇaṃ nibbānanti opapātikanāmavasena attano nāmaṃ karontāva pavattanti candasūriyādayo viya. Na hi tesaṃ sāmaññaguṇakittimavasena nāmakaraṇakiccaṃ atthīti. Evaṃ nāmakaraṇaṭṭhena nāmaṃ veditabbaṃ. Ārammaṇābhimukhaṃ pana namanaṭṭhena, aññamaññaṃ tattha nāmanaṭṭhena ca cattāro arūpakkhandhāva nāmaṃ. Nibbānaṃ pana ārammaṇādhipatipaccayatāya attani anavajjadhammānaṃ nāmanaṭṭheneva nāmaṃ veditabbaṃ. Ruppanaṭṭhena rūpaṃ, rūpakkhandho. Navamaṃ.

以命名(nāmakaraṇa)义、倾向(namana)义及令倾向(nāmana)义故，无色蕴与涅槃是“名”。因为它们——受、想、行、识与涅槃——恒时如日月等，依偶生名(opapātikanāma)的方式，造作自名而转起，并非依共名、德名、立名的方式而有名之作用。如是，当知以命名义为名。又，四无色蕴以朝向所缘而倾向义，及彼此互相令倾向义为“名”。而涅槃，则因作为所缘增上缘，令无过失之法倾向于自身，故当知仅以令倾向义为“名”。以变坏(ruppana)义为“色”，即色蕴。第九竟。

Avijjāti dukkhādipaṭicchādako sabbo moho. Bhavataṇhāti bhavapatthanāvasena pavatto lobho. Tathā appavatto panettha lobho, sesacetasikacittarūpanibbānāni ca na vattabbāni. Ito paraṃ pana evaṃ navattabbavibhāgaṃ adassetvā padatthasarūpamattameva dassayissāma, dassitāvasesā na vattabbāti gahetabbā. Dasamaṃ.

“无明”(avijjā)是覆盖苦等的一切愚痴(moha)。“有爱”(bhavataṇhā)是依希求“有”而转起的贪(lobha)。同样，此处未转起的贪，以及其余的心所、心、色与涅槃，是“非所说”。此后，将不再开示此等“非所说”的分别，仅开示词义的自性。应知未开示的其余部分即是“非所说”。第十竟。

Bhavo [Pg.158] vuccati sassataṃ. ‘‘Bhavissati attā ca loko cā’’ti sassatavasena uppajjanakadiṭṭhi bhavadiṭṭhi nāma. Vibhavo vuccati ucchedo. ‘‘Na bhavissati attā ca loko cā’’ti ucchedavasena uppajjanakadiṭṭhi vibhavadiṭṭhi nāma. Ubhayenāpi micchādiṭṭhi gahitā. Tathā anantaresupi tīsu dukesu. Ekādasamaṃ.

“有”指的是常恒。“我与世界将会是常恒的”，这样以常恒之方式生起的见解，名为有见(bhavadiṭṭhi)。“非有”指的是断灭。“我与世界将不会存在”，这样以断灭之方式生起的见解，名为非有见(vibhavadiṭṭhi)。这两种都摄入邪见(micchādiṭṭhi)。同样地，在紧接着的三种二法中也是如此。第十一竟。

Khandhapañcakaṃ ‘‘attā ca loko cā’’ti gahetvā ‘‘sassato attā ca loko cā’’ti pavattā diṭṭhi sassatadiṭṭhi nāma. Tathā ‘‘ucchijjissatī’’ti pavattā diṭṭhi ucchedadiṭṭhi nāma. ‘‘Antavā’’ti pavattā antavādiṭṭhi nāma. ‘‘Anantavā’’ti pavattā anantavādiṭṭhi nāma. Pubbantaṃ anugatā brahmajāle vuttanayena atītakoṭṭhāsaṃ ārammaṇaṃ katvā pavattā aṭṭhārasavidhā pubbantānudiṭṭhi nāma. Aparantaṃ anugatā tattheva āgatanayena anāgatakoṭṭhāsaṃ ārammaṇaṃ katvā pavattā catucattālīsavidhā aparantānudiṭṭhi nāma. Ayamettha saṅkhepo, vitthāro pana brahmajāle (dī. ni. 1.28), tadaṭṭhakathāya (dī. ni. aṭṭha. 1.28) ca veditabbo. Dvādasamaterasamacuddasamāni.

执取五蕴(khandhapañcaka)为“自我与世界”，生起“自我与世界是常恒的”这种见解，名为常见(sassatadiṭṭhi)。同样地，生起“将会断灭”的见解，名为断见(ucchedadiṭṭhi)。生起“有边”的见解，名为有边见(antavādiṭṭhi)。生起“无边”的见解，名为无边见(anantavādiṭṭhi)。随顺过去(pubbanta)，如《梵网经》(Brahmajāla)中所说之方式，以过去部分为所缘而生起的十八种见解，名为过去随观见(pubbantānudiṭṭhi)。随顺未来(aparanta)，同样以彼处所来之方式，以未来部分为所缘而生起的四十四种见解，名为未来随观见(aparantānudiṭṭhi)。此处是概要，详细内容则应在《梵网经》(Dīghanikāya 1.28)及其义注(aṭṭhakathā)中了解。第十二、第十三、第十四竟。

Ahirikadukaṃ, hiridukañca suviññeyyameva. Pañcadasamasoḷasamāni.

无惭二法(ahirikaduka)与有惭二法(hiriduka)是极易了知的。第十五、第十六竟。

Dukkhaṃ vaco etasmiṃ vippaṭikūlagāhimhi vipaccanīkasāte anādare puggaleti dubbaco, sahadhammikaṃ dassetvā ovadiyamāne anādarakārako puggalo, tassa kammaṃ dovacassaṃ, tassa bhāvo dovacassatā, anādaravasena pavattā dve paṭighacittā, taṃsampayuttā ca. Pāpā assaddhādayo puggalā etassa mittāti pāpamitto, tassa bhāvo pāpamittatā, pāpapuggalesu daḷhabhattivasena, kāyacittehi taṃsevanātanninnatāvasena ca pavattāni aṭṭha lobhacittāni. Sattarasamaṃ.

难语者(dubbaco)，是指对他言语困难，执取相违、厌恶、不尊重的个人(puggala)；也是指当有人依正法教诫劝导时，仍不尊重的人。其行为是难语(dovacassa)，其状态是难语性(dovacassatā)。由于不尊重而生起的两种瞋恚心(paṭighacitta)以及与此相应的心所。恶友(pāpamitta)是指与不信等恶人结交为友，其状态名为恶友性(pāpamittatā)，由于对恶人坚定不移的依恋，以及身心倾向于亲近他们，由此生起的八种贪心(lobhacitta)。第十七。

Sovacassatā[Pg.159], kalyāṇamittatā ca vuttapaṭipakkhavasena veditabbā. Atthato pana tathāpavattāni sahetukakāmāvacarakusalakiriyacittāni. Aṭṭhārasamaṃ.

易语性(sovacassatā)与善友性(kalyāṇamittatā)，应从前述的对治之法来理解。但就其意义而言，是指那些如是生起的有因欲界善(kāmāvacarakusala)与唯作心(kiriyacitta)。第十八。

Pañcasu, sattasu vā āpattīsu kusalabhāvo āpattikusalatā, saha vatthunā tāsaṃ āpattīnaṃ āpajjanaparicchedajānanavasena pavattā kāmāvacarajavanapaññā. Āpattīhi vuṭṭhāne kusalabhāvo āpattivuṭṭhānakusalatā, vuṭṭhānavidhānena saddhiṃ āpattivuṭṭhānaparicchedajānanavasena pavattā yathāvuttacittasampayuttapaññāva. Ekūnavīsatimaṃ.

于五种或七种过(āpatti)中的善巧，名为“过善巧”(āpattikusalatā)，是与事(vatthu)一起，通过了知犯此等过的界限而生起的欲界速行慧(kāmāvacarajavanapaññā)。于从过中出离的善巧，名为“出过善巧”(āpattivuṭṭhānakusalatā)，是与出离的方法一起，通过了知从过中出离的界限而生起的如前所述与心相应的慧。第十九。

Samāpajjitabbato samāpatti, tāsu lokiyalokuttarāsu savitakkasavicārādīsu samāpattīsu kusalatā samāpattikusalatā, saha parikammena appanāparicchedajānanavasena pavattā paññā. Samāpattīhi vuṭṭhāne kusalabhāvo samāpattivuṭṭhānakusalatā, yathāparicchinnakāleyeva tāhi vuṭṭhānakapaññā kāmāvacarajavanapaññāva. Vīsatimaṃ.

因应被证入，故名为等至(samāpatti)。于世间和出世间的有寻有伺(savitakkasavicāra)等各种等至中善巧，名为“等至善巧”(samāpattikusalatā)，是与预备定(parikamma)一起，通过了知安止(appanā)的界限而生起的智慧。于从各种等至中出离的善巧，名为“出等至善巧”(samāpattivuṭṭhānakusalatā)，是指能够在所限定的时间内恰如其分地从等至中出离的智慧，即是欲界速行慧(kāmāvacarajavanapaññā)。第二十。

Aṭṭhārasasu dhātūsu kusalabhāvo dhātukusalatā, savanadhāraṇapaṭivedhapaccavekkhaṇapaññā. Tāsaññeva dhātūnaṃ manasikāre kusalabhāvo manasikārakusalatā, tāsaṃ sammasanapaṭivedhapaccavekkhaṇapaññā. Esa nayo āyatanakusalatāyapi. Tattha hi savanadhāraṇapaccavekkhaṇā kāmāvacarāva, paṭivedho lokuttarova, sammasanaṃ kāmāvacaralokuttaraṃ. Aññamaññaṃ paṭicca sahitaṃ phalaṃ uppādetīti paṭiccasamuppādo, avijjādīhi niddiṭṭho paccayasamūho, tasmiṃ dvādasaṅge anulomapaṭiccasamuppāde kusalabhāvo paṭiccasamuppādakusalatā, ‘‘iminā paccayena idaṃ hotī’’ti jānanavasena pavattā lokiyajavanapaññāva. Ekavīsatimadvāvīsatimāni.

于十八界(dhātu)中善巧，名为“界善巧”(dhātukusalatā)，即听闻、忆持、通达(paṭivedha)与省察(paccavekkhaṇa)之慧。于彼等界作意(manasikāra)之善巧，名为“作意善巧”(manasikārakusalatā)，即审察(sammasana)、通达与省察之慧。此理亦适用于处善巧(āyatanakusalatā)。其中听闻、忆持与省察唯是欲界(kāmāvacara)，通达唯是出世间(lokuttara)，审察则通于欲界与出世间。诸法互相依赖而生果，故称缘起(paṭiccasamuppāda)；即是以无明(avijjā)等所标示的因缘集合。于此十二支顺缘起中善巧，名为“缘起善巧”(paṭiccasamuppādakusalatā)，即以“以此缘故有此法”之知见方式生起的世间速行慧(lokiyajavanapaññā)。第二十一、第二十二。

Tiṭṭhati [Pg.160] ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, kāraṇaṃ, tasmiṃ ṭhāne kusalatā ṭhānakusalatā. Na ṭhāne kusalatā aṭṭhānakusalatā. Tevīsatimaṃ.

果报依之而立，故名为“处”(ṭhāna)，即是原因(kāraṇa)。于此“处”中善巧，名为处善巧(ṭhānakusalatā)。于“非处”中善巧，名为非处善巧(aṭṭhānakusalatā)。第二十三。

Ujubhāvo ajjavo. Mudubhāvo maddavo. Kāyacittujukatāmudukatādvayaṃ. Catuvīsatimaṃ.

正直(ujubhāvo)即是质直(ajjavo)。柔软(mudubhāvo)即是柔和(maddavo)。此二者指身心的正直与柔和。第二十四。

Adhivāsanasaṅkhātā khamanaṃ khanti, tathāpavattakāmāvacarajavanāni. Pāpato suṭṭhu orato viratoti sorato, tassa bhāvo soraccaṃ. Kāyavacīmanosaṃvarasīlasaṅkhātāni lokiyalokuttarajavanāni. Pañcavīsatimaṃ.

忍辱(khanti)即是堪忍(khamanaṃ)，被称为忍耐(adhivāsana)；是指如是生起的欲界速行心。从恶法中善于约束、远离，故为调顺(sorata)；其状态是调顺性(soraccaṃ)。此调顺性即是名为身语意防护之戒的世间与出世间速行心。第二十五。

Sammodakapiyavāditāsaṅkhāto sakhilabhāvo sākhalyaṃ, yathā parehi saddhiṃ attano chiddaṃ vivaraṃ na hoti, evaṃ dhammāmisehi paṭisantharaṇaṃ paṭicchādanaṃ paṭisanthāro. Āgantukassa hi paccuggamanapattacīvarapaṭiggahaṇaāsanadānabījanapādadhovanamakkhanādinā, pānīyena āpucchanena, kāle āgatassa yāguādīnaṃ, vikāle pānakādīnañca dānena, punadivase piṇḍāya caraṇaṭṭhānadassanapavesananikkhamanakālārocanādinā ca pabbajitā, gahaṭṭhānañca vinaye āgatanayena yathānurūpaṃ āmisapaṭisanthāro kātabbo. Āgantukaṃ pana upasaṅkamitvā ‘‘tumhe katarabhāṇakā’’ti apucchitvā ‘‘ācariyupajjhāyā vo kataraṃ ganthaṃ vaḷañjentī’’ti pucchitvā tassa visaye pañhapucchanena sace na sakkoti, sayaṃ kathetvā dānena, dhammakathanapañhavissajjanakammaṭṭhānakathanakukkuccadiṭṭhivinodanādinā, parivāsādivinayakammakaraṇena, pabbājanaupasampadādinā ca dhammapaṭisanthāro kātabbo. Ayamettha saṅkhepo, vitthārato panāyaṃ saddhiṃ ānisaṃsadīpakavatthūhi aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 1351) ñātabbo. Etasmiṃ duvidhe paṭisanthāre kusalabhāvo paṭisanthārakusalatā, tathāpavattakāmāvacarajavanāni eva. Chabbīsatimaṃ.

以令人愉悦的言语沟通，名为友善(sākhalyaṃ)；与他人相处时不暴露自己的缺点和弱点，这样以法与物质来款待、遮蔽，就叫做款待(paṭisanthāro)。对于新来的客人，应以迎接、接受衣钵(pattacīvara)、提供座位、扇风、洗脚、涂油按摩等方式，以饮水问候，在适时提供粥等食物，在非时提供饮料等。第二天，为托钵的比丘指出托钵的地点，展示住所，告知进出的时间等。对于在家的居士，也应该按照律藏中所说之方式，以适当的方式提供物质上的款待。对于新来的比丘，应该走上前去，不问“你们是哪个学部的？”，而是问“你们的戒师(upajjhāya)与导师教授哪一部经典？”然后在他擅长的领域提问，如果他不能回答，就自己讲解，并以说法、解答问题、教授业处、消除疑惑和邪见等方式，通过执行别住(parivāsa)等律行，通过出家、受具足戒(upasampadā)等方式来进行法上的款待。以上是概要，详细内容连同阐明其功德的故事，则应参考《含义阐明》(Aṭṭhasālinī)。在这两种款待之中善巧，名为“款待善巧”，即那些如是生起的欲界速行心。第二十六。

Indriyesu [Pg.161] manacchaṭṭhesu āpāthagatarūpādīsu ārammaṇesu nimittagahaṇādinā indriyasaṃvarabhedasaṅkhāto aguttadvārabhāvo indriyesu aguttadvāratā. Paṭiggahaṇaparibhogavasena bhojane mattaṃ ajānanabhāvo bhojane amattaññutā, tathāpavattaakusalacittāni. Sattavīsatimaṃ.

于以意为第六的诸根，在进入其范围的色等所缘中，通过执取相(nimitta)等方式，破坏根律仪，此不守护根门的状态，名为“于诸根不守护”(indriyesu aguttadvāratā)。通过接受与享用，于饮食不知其量的状态，名为“饮食不知量”(bhojane amattaññutā)，即那些如是生起的不善心。第二十七。

Anantaradukepi vuttapaṭipakkhavasena kāmāvacarasahetukakusalakiriyacittāni veditabbāni. Aṭṭhavīsatimaṃ.

于邻近的二法中，亦应通过与前述相反的方式，了知为欲界有因的善心与唯作心。第二十八。

Sativippavāsasaṅkhāto muṭṭhasatibhāvo muṭṭhassaccaṃ, sabbe akusalā dhammā, asampajānanabhāvo asampajaññaṃ, moho. Ekūnatiṃsatimaṃ.

被称为“念离”(sativippavāsa)的失念状态(muṭṭhasatibhāvo)，即是“失念”(muṭṭhassaccaṃ)，此为一切不善法。“不正知”的状态(asampajānanabhāvo)，即是“不正知”(asampajaññaṃ)，此为痴(moho)。第二十九。

Anantaraduke catubhūmikā satipaññāva vuttā. Tiṃsatimaṃ.

于邻近的二法中，所说的是四地的念与慧。第三十。

Appaṭisaṅkhāne appaṭivānasaṅkhāte akampiyaṭṭhena yonisodassanasaṅkhātaṃ paṭisaṅkhānameva balanti paṭisaṅkhānabalaṃ, kāmāvacarapaññāva. Sattabojjhaṅgādibhāvanāvasena pavattā catubhūmakadhammā bhāvanābalaṃ. Ekatiṃsatimaṃ.

以不动摇义，被称为如理审察(yonisodassana)的反思(paṭisaṅkhāna)即是力，故名“反思力”(paṭisaṅkhānabalaṃ)，此即欲界慧。通过修习七觉支等而生起的四地法，即是“修习力”(bhāvanābalaṃ)。第三十一。

Paccanīkadhamme sametīti samatho, so tividho cittasamatho adhikaraṇasamatho sabbasaṅkhārasamathoti. Tattha ca pubbabhāgāsu aṭṭhasamāpattīsu ekaggatā cittasamatho nāma, sammukhāvinayādi sattavidho adhikaraṇasamatho nāma, nibbānaṃ sabbasaṅkhārasamatho nāma. Idha pana catubhūmako samādhi adhippeto. Aniccādivasena vividhenākārena passatīti vipassanā, lokiyalokuttarā vipassanāpaññāva. Bāttiṃsatimaṃ.

平息对立法者，名为“止”(samatho)。止有三种：心止(cittasamatho)、灭诤法(adhikaraṇasamatha)、一切行止(sabbasaṅkhārasamatho)。其中，前行部分八等至中的一境性，名为“心止”；现前毗尼(sammukhāvinaya)等七种，名为“灭诤法”；涅槃，名为“一切行止”。但在此处，意指的是四地之定。以无常等种种行相而观见者，名为“观”(vipassanā)，即世间与出世间的观慧。第三十二。

Samathova taṃ ākāraṃ gahetvā puna pavattetabbassa samathassa nimittanti samathanimittaṃ. Paggāhanimittepi eseva nayo. Catubhūmakasamādhivīriyāni eva. Tettiṃsatimaṃ.

止(samatha)本身，在执取其行相后，作为能令其再次生起的止的相，即是“止相”(samathanimittaṃ)。于策励相(paggāhanimitta)亦同此理。此即四地之定与精进。第三十三。

Anantaradukepi [Pg.162] vīriyasamādhī eva vuttā. Catuttiṃsatimaṃ.

于邻近的二法中，亦唯是说精进与定。第三十四。

Sīlavināsikā asaṃvarasaṅkhātā sīlassa vipattīti sīlavipatti, tathāpavattā akusaladhammā. Sammādiṭṭhiyā vipatti diṭṭhivipatti, micchādiṭṭhi eva. Pañcatiṃsatimaṃ.

毁坏戒、被称为“不防护”(asaṃvara)者，即是“戒的衰败”(sīlavipatti)，此为如是生起的不善法。正见的衰败，即是“见的衰败”(diṭṭhivipatti)，此即邪见。第三十五。

Soraccameva sīlassa sampādanato sīlaparipūraṇato sīlassa sampadāti sīlasampadā. Diṭṭhipāripūribhūtaṃ ñāṇameva diṭṭhiyā sampadāti diṭṭhisampadā. Catubhūmakā sīlapaññāva. Tathā anantaradukepi. Chattiṃsatimaṃ.

柔和(soracca)本身，因其能成就戒、圆满戒，故为戒之成就，名为戒成就(sīlasampadā)。作为见之圆满的智慧本身，即是见之成就，名为见成就(diṭṭhisampadā)。此即四地之戒与慧。于邻近的二法中亦然。第三十六。

Visuddhibhāvaṃ sampattā sīlasaṅkhātā sīlassa visuddhi sīlavisuddhi. Nibbānasaṅkhātaṃ visuddhiṃ pāpetuṃ samatthā dassanasaṅkhātā diṭṭhiyā visuddhi diṭṭhivisuddhi. Sattattiṃsatimaṃ.

已达清净状态的戒，即是戒之清净，名为戒清净(sīlavisuddhi)。能够导向名为涅槃之清净的见，即是见之清净，名为见清净(diṭṭhivisuddhi)。第三十七。

Kammassakatāsaccānulomikamaggaphalasampayuttapaññā diṭṭhi visuddhi nāma. Yathādiṭṭhissa tadanurūpaṃ padhānaṃ yathādiṭṭhissa ca padhānaṃ nāma. Aṭṭhatiṃsatimaṃ.

与道、果相应，且随顺于业属己有之真实的智慧，名为见清净。对于如是见者，与其见相应的精进，名为随见精进。第三十八。

Saṃvegajanakāni jātijarābyādhimaraṇasaṅkhātāni kāraṇāni saṃvejanīyaṭṭhānāni nāma, tesu jātiādipaṭiccasamuppannabhayasaṅkhātaṃ saṃvijanaṃ saṃvego nāma, tathāpavattakusalādi eva. Evaṃ saṃvegajātassa yoniso upāyena padhānaṃ saṃviggassa yoniso padhānaṃ, lokiyalokuttaravīriyameva. Ekūnacattālīsatimaṃ.

能引生悚惧感(saṃvega)的因缘，即生、老、病、死，名为悚惧之处(saṃvejanīyaṭṭhāna)。于彼等中，由缘于生等而生起的、被称为怖畏的激动，名为悚惧感，以及如是生起的善法等。对于已生起悚惧感者，以如理的方法而精进，名为悚惧者的如理精进，此即世间与出世间的精进。第三十九。

Kusaladhammapūraṇe asantuṭṭhibhāvo asantuṭṭhitā. Yo pana dānaṃ datvā tato tena asantuṭṭho hutvā saraṇagamanaṃ ākaṅkhati, tato pañcasīlādiṃ, pabbajjaṃ, buddhavacanānaṃ uggaṇhanaṃ, samathavipassanaṃ, tato tenāpi asantuṭṭho anukkamena arahattaṃ gaṇhāti, ayaṃ asantuṭṭhitā kusalesu dhammesu. Adhikusaladhammānaṃ bhāvanāya ukkaṇṭhamāno padhānaṃ paṭivāpeti nivattāpetīti paṭivāni, na paṭivāni [Pg.163] appaṭivāni, tassa bhavo appaṭivānitā. Arahattaṃ appatvā padhānasmiṃ anivattanatā anosakkanatā, tathāpavattalokiyalokuttarakusalā dhammā. Cattālīsatimaṃ.

于圆满善法中不满足的状态，即为不满足性。若有人布施后仍不满足，进而希望皈依、受持五戒等、出家、学习佛语、修习止观，之后仍不满足，次第证得阿罗汉果，此即于诸善法中的不满足性。为修习更殊胜的善法而热望，不使精进退转，即为不退转；不退转的状态，即为不退转性。未证得阿罗汉果前，于精进中不退转、不退缩，以及如此行进的世间与出世间善法。第四十。

Vijānanato vijjā, pubbenivāsacutūpapātaāsavakkhayañāṇāni. Vimuccanato vimutti, aṭṭha samāpattiyo, nibbānañca. Aṭṭha samāpattiyo hi ārammaṇe adhimuccanato, sayaṃ vikkhambhitakilesehi vimuccanaṭṭhena ca vimuttīti vuttā, nibbānaṃ pana sabbakilesehi accantavimuccanaṭṭhena. Ekacattālīsatimaṃ.

由了知故为明(vijjā)，即宿住智、死生智、漏尽智。由解脱故为解脱(vimutti)，即八等至与涅槃。八等至因专注于所缘，且以自身镇伏烦恼而得解脱之故，被称为解脱；涅槃则因彻底解脱一切烦恼之故。第四十一。

Kilesakkhayakaresu catūsu ariyamaggesu ñāṇaṃ khaye ñāṇaṃ nāma. Paṭisandhivasena anuppādabhūte taṃtaṃmaggavajjhakilesānaṃ anuppādapariyosāne uppannaariyaphale ñāṇaṃ anuppāde ñāṇaṃ nāma. Sesaṃ sabbattha suviññeyyameva. Dvācattālīsatimaṃ.

于能灭尽烦恼的四圣道中的智，名为灭尽智(khaye ñāṇaṃ)。于各道所断、就结生而言已成不生的诸烦恼，在其不生之终结，于已生起的圣果中的智，名为不生智(anuppāde ñāṇaṃ)。其余一切皆易了知。第四十二。

Suttantikadukamātikatthavaṇṇanā niṭṭhitā.

经二法母释义终。

Mohavicchedaniyā abhidhammamātikatthavaṇṇanāya

破除愚痴之阿毗达摩母释义

Dhammasaṅgaṇīmātikatthavaṇṇanā niṭṭhitā.

法集论母释义终。

2. Vibhaṅgamātikā

2. 分别论母

Idāni [Pg.164] dhammasaṅgaṇīmātikānantaraṃ vibhaṅgamātikāya atthavaṇṇanā anuppattā. Tassā pana –

如今，继法集论母之后，已至分别论母的释义。关于它——

Atthato dhammabhedena, vibhaṅganayadassanā;

Pāḷimuttanayā cāpi, hoti saṃvaṇṇanānayo.

依义理，依法之分别，由开示分别之法，亦由经外之法，而成注释之法。

Sā panesā aṭṭhārasannaṃ vibhaṅgānaṃ ādimhi ṭhapitā aṭṭhārasavidhā hoti – khandhavibhaṅgamātikā-āyatana-dhātu-sacca-indriya-paccayākāra-satipaṭṭhāna-sammappadhāna-iddhipādabojjhaṅga-maggaṅgajhāna-appamaññā-sikkhāpada-paṭisambhidā-ñāṇa-khuddakavatthu-dhammahadayavibhaṅgamāti

而此（母论）置于十八种分别之首，有十八种，即：蕴分别母(khandhavibhaṅgamātikā)、处(āyatana)分别、界(dhātu)分别、谛(sacca)分别、根(indriya)分别、缘起(paccayākāra)分别、念处(satipaṭṭhāna)分别、正勤(sammappadhāna)分别、神足(iddhipāda)分别、觉支(bojjhaṅga)分别、道支(maggaṅga)分别、禅(jhāna)分别、无量(appamaññā)分别、学处(sikkhāpada)分别、无碍解(paṭisambhidā)分别、智(ñāṇa)分别、小事(khuddakavatthu)分别、法心(dhammahadaya)分别。

Khandhavibhaṅgamātikatthavaṇṇanā

蕴分别母释义

Tattha ādibhūtāya khandhavibhaṅgamātikāya atthato tāva – pañcakkhandhāti ettha pañcāti gaṇanaparicchedo, tena na tato heṭṭhā, na uddhanti dasseti. Khandhāti paricchinnadhammanidassanaṃ. Tatrāyaṃ khandha-saddo sambahulesu ṭhānesu nipatati rāsimhi guṇe paṇṇattiyaṃ ruḷhiyanti. Tattha ‘‘mahāudakakkhandho’’tiādīsu (saṃ. ni. 5.1037; a. ni. 4.51; 5.45; 6.37) hi rāsito khandho nāma. ‘‘Sīlakkhandho samādhikkhandho’’tiādīsu (dī. ni. 3.355) guṇato. ‘‘Addasā kho bhagavā mahantaṃ dārukkhandha’’ntiādīsu (saṃ. ni. 4.241) paṇṇattito. ‘‘Viññāṇaṃ viññāṇakkhandho’’tiādīsu (dha. sa. 63) ekampi cittaṃ ruḷhito khandho nāma, svāyamidha rāsito adhippeto. Rāsaṭṭho hi khandha-saddo, koṭṭhāsaṭṭhotipi vattuṃ vaṭṭati. Lokasmiṃ hi iṇaṃ gahetvā codiyamānā ‘‘dvīhi khandhehi dassāma, tīhi khandhehi dassāmā’’ti vadanti, tasmā khandhoti koṭṭhāsoti vuttaṃ [Pg.165] hoti. Rūpakkhandhoti ettha ruppatīti rūpaṃ, sītuṇhādīhi pasiddhākārena ruppati ghaṭṭīyati, pīḷiyatīti attho. Vuttaṃ hetaṃ bhagavatā –

其中，就最初的蕴分别母之义而言——于五蕴(pañcakkhandhā)中，五是数量的限定，由此表明没有更少，也没有更多。蕴(khandha)是对已限定诸法的指示。于此，蕴一词用于许多地方，如积聚(rāsi)、功德(guṇa)、假名(paṇṇatti)与习用(ruḷhi)。其中，在“大水聚”等处，蕴名为积聚；在“戒蕴、定蕴”等处，为功德；在“世尊见到一大木块”等处，为假名；在“识为识蕴”等处，即使一心也因习用而名为蕴。于此，意为积聚。蕴一词确实有积聚之义，亦可说有部分之义。世间人借债被催讨时会说：“我将分两期还，我将分三期还。”因此说蕴即部分。于色蕴(rūpakkhandha)中，会变坏(ruppati)故为色(rūpa)，其义为：以寒、热等显现的方式变坏、撞击、压迫。此为世尊所说——

‘‘Ruppatīti kho, bhikkhave, tasmā rūpanti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppatī’’tiādi (saṃ. ni. 3.79).

“诸比丘，因为它会变坏，所以被称为色。因何而变坏？因寒冷而变坏，因炎热而变坏，因饥饿而变坏，因口渴而变坏”等等。

Rūpañca taṃ khandho cāti rūpakkhandho, rūparāsi rūpakoṭṭhāsoti attho. Vedanākkhandhādīsupi eseva nayoti ayaṃ tāvettha atthato saṃvaṇṇanānayo.

其为色亦为其蕴，故为色蕴，义为色之积聚、色之部分。受蕴(vedanākkhandha)等亦同此理。此即此处依义解释之法。

Dhammabhedato panettha heṭṭhā kusalattike vibhattā atītādibhedabhinnā sabbe rūpadhammā rūpakkhandho nāma. Tathā catubhūmakā vedanāsaññāyo vedanākkhandho nāma, saññākkhandho nāma. Vedanāsaññā pana ṭhapetvā sesā phassādayo paññāsa cetasikā saṅkhārakkhandho nāma. Pañcasu khandhesu nibbānameva asaṅgahitaṃ, upādānakkhandhesu pana sabbe lokuttaradhammā. Ayameva hi khandhehi upādānakkhandhānaṃ viseso. Khandhā avisesato vuttā, upādānakkhandhā sāsavopādāniyabhāvena visesetvā. Idha pana avisesena vuttattā nibbānaṃ ṭhapetvā avasesā sabbe dhammā saṅgahaṃ gacchantīti ayaṃ dhammabhedato saṃvaṇṇanānayo.

从法的分类而言，于此，在下方善三法(kusalattika)中已分别的、由过去等差别所区分的一切色法，名为色蕴。同样，四地(catubhūmaka)的受与想，名为受蕴、想蕴(saññākkhandha)。除去受与想，其余触等的五十种心所(cetasika)，名为行蕴(saṅkhārakkhandha)。在五蕴中，仅涅槃未被摄入；而在取蕴(upādānakkhandha)中，一切出世间法(lokuttaradhamma)也未被摄入。这即是蕴与取蕴的差别。蕴是无差别而说，取蕴则是以有漏及可执取而作分别。于此，因无差别而说，故除去涅槃，其余一切法皆被摄入。此即依法的分类解释之法。

Vibhaṅganayadassanāti vibhaṅgapāḷiyā āgataatthanayadassanato. Vibhaṅgapāḷiyaṃ hi suttantabhājanīyaṃ abhidhammabhājanīyaṃ pañhāpucchakanti tīhi nayehi khandhavibhaṅgo vibhatto. Tathā āyatanavibhaṅgādayo. Kevalaṃ hi indriyavibhaṅge, sikkhāpadavibhaṅge ca suttantabhājanīyaṃ natthi. Paccayākāravibhaṅge pañhāpucchakaṃ natthi. Ñāṇavibhaṅgādīsu pana tīsu tayopi nayā [Pg.166] na santi. Tesu hi ñāṇavibhaṅgo ekavidhato paṭṭhāya yāva dasavidhā vibhatto, khuddakavatthuvibhaṅgo ekavidhato paṭṭhāya yāva dvāsaṭṭhipabhedā vibhatto, dhammahadayavibhaṅgo pana sabbasaṅgahādīhi dasahi vārehi vibhatto, tasmā tesaṃ tesaṃ nayānaṃ mukhamattadassanavasena tattha tattha saṃvaṇṇanā bhavissanti. Tatridaṃ khandhavibhaṅge tiṇṇaṃ nayānaṃ mukhamattadassanaṃ. Seyyathidaṃ – suttantabhājanīye tāva rūpakkhandho –

所谓“示《分别论》之法”，是指开示来自《分别论》(Vibhaṅga)圣典的义理与方法。在《分别论》圣典中，蕴分别实由经分别(suttantabhājanīya)、阿毗达摩(abhidhamma)分别、问答(pañhāpucchaka)此三门而分别，处分别等亦然。唯于根分别、学处(sikkhāpada)分别中，无经分别。于缘起分别中，无问答。于智分别等三者中，则三门皆无。其中，智分别由一种至十种而分别；小事(khuddakavatthu)分别由一种至六十二种差别而分别；法心分别则由总摄等十项而分别。是故，将于各处依开示彼等诸法之入门方式而作释义。于此蕴分别中，此为三门之入门开示。即：于经分别中，色蕴为——

‘‘Tattha katamo rūpakkhandho? Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho’’ti (vibha. 2) –

“于此，何为色蕴？凡任何色，或过去、或未来、或现在，或内、或外，或粗、或细，或劣、或胜，或远、或近，将此总括、聚集为一，此被称为色蕴。”

Evaṃ uddisitvā vitthārato vibhatto, tathā vedanākkhandhādayopi. Tattha niyakajjhattaṃ nāma ajjhattarūpaṃ ajjhattaṃ nāma, tato aññaṃ parapuggalagataṃ, aviññāṇañca bahiddhā nāma, tathā vedanādayopi. Pasādavisayarūpaṃ pana oḷārikaṃ nāma, sesaṃ sukhumaṃ nāma. Aniṭṭharūpaṃ hīnaṃ nāma, iṭṭharūpaṃ paṇītaṃ nāma.

如是标举后，再广为分别，受蕴等亦然。其中，自之内在色法名为内；此以外，属于他人及无情之色法名为外，受等亦然。净色与所缘色名为粗色，其余名为细色。不悦意色名为劣色，悦意色名为胜色。

Nanu iṭṭhāniṭṭhaṃ nāma pāṭekkaṃ paṭivibhattaṃ nāma natthi, ekaṃ ekaccassa iṭṭhaṃ hoti manāpaṃ, tadeva aññassa ca aniṭṭhaṃ hoti. Vatthādīni hi sūkarādīnaṃ nappiyāni honti, na manussādīnaṃ, tesañca vatthābharaṇādīni piyāni, na sūkarādīnanti, tasmā rucivaseneva iṭṭhāniṭṭhatā gahetabbā? Na, iṭṭhāniṭṭhānaṃ pāṭekkaṃ vibhattattā. Kusalakammajaṃ hi kusalavipākavisayova iṭṭhaṃ nāma, akusalakammajaṃ akusalavipākavisayova aniṭṭhaṃ nāma, saññāvipallāsena pana koci [Pg.167] iṭṭhameva buddharūpādiṃ javanakkhaṇe aniṭṭhato manasi karoti, aniṭṭhañca nirayaggisatthavisādiṃ iṭṭhato manasi karoti. Javanehi eva vipallāsabhāvo, na vipākehīti vipākavasena iṭṭhāniṭṭhaṃ niyataṃ veditabbaṃ.

难道悦意与不悦意不是没有各自的区分吗？一物对此人是悦意、可爱的，对另一人则是不悦意的。譬如，粪秽等对猪等是可爱的，对人等则不然；而衣饰等对人等是可爱的，对猪等则不然。因此，悦意与不悦意难道不应依喜好而取吗？不，因悦意与不悦意有各自的区分。善业所生、作为善果报之所缘者，名为悦意；不善业所生、作为不善果报之所缘者，名为不悦意。然因想颠倒，有人于速行(javana)刹那，将佛像等悦意者作意为不悦意，而将地狱火、刀、毒等不悦意者作意为悦意。颠倒只存在于速行中，而非果报心中。因此，当知悦意与不悦意是依果报而决定的。

Sammohavinodaniyā pana vibhaṅgaṭṭhakathāya –

然而，在《分别论》的义注《痴除论》(Sammohavinodanī)中——

‘‘Sukhasamphassaṃ hi gūthakalalaṃ cakkhudvāraghānadvāresu aniṭṭhaṃ, kāyadvāre iṭṭhaṃ hoti. Cakkavattino maṇiratanena pothiyamānassa, suvaṇṇasūle uttāsiyamānassa ca maṇiratanasuvaṇṇasūlāni cakkhudvāre iṭṭhāni honti, kāyadvāre aniṭṭhānī’’ti (vibha. aṭṭha. 6) –

“诚然，有愉悦触感的粪泥，于眼门和鼻门是不可喜的，于身门却是可喜的。转轮王被摩尼宝珠击打时，以及被金杖恐吓时，摩尼宝珠与金杖对眼门是可喜的，但对身门却是不可喜的。”（《分别论义注》第六页）

Evaṃ dvāravasena ekasseva vatthuno iṭṭhatā, aniṭṭhatā ca vuttā. Sā ca ekakkhaṇe na yuttā ekakalāpagatabhūtopādāyarūpānaṃ ekasāmaggiyamuppattito. Na hi bhūtesu akusalavasena aniṭṭhesu uppajjantesu tadupādāyarūpādikusalena iṭṭhāni uppajjanti, bhinnakkhaṇe pana iṭṭhāni maṇiratanādīni tehi pothiyamānassa akusalapaccayena utunā aniṭṭhāni vipariṇamanti, kusalapaccayena aniṭṭhāni gūthakalalādīni iṭṭhānīti, ayaṃ no attanomati. Evaṃ vibhattesu ca iṭṭhāniṭṭhesu taṃ taṃ rūpaṃ upādāyupādāya hīnaṃ, paṇītañca daṭṭhabbaṃ. Sukhumaṃ pana rūpaṃ dūrerūpaṃ nāma, oḷārikaṃ santikerūpaṃ nāma. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ dūre santike daṭṭhabbaṃ. Sesaṃ vuttanayameva.

如此，以门为据，说明了同一事物既可以是可喜，也可以是不可喜。但这在同一刹那是不合理的，因为同一色聚中的大种与所造色是同时生起的。当因不善而生起不可喜的大种时，其所造色等不可能因善而生为可喜；但在不同刹那，对被摩尼宝珠等可喜之物击打的人来说，它们会因不善为缘的时节而转变为不可喜；而粪泥等不可喜之物，也会因善为缘而转变为可喜——这是我们自己的看法。如此区分可喜与不可喜之后，应当依此一一色法而了知其低劣与殊胜。微细色名为远色，粗大色名为近色。或者，应当依此一一色法而了知色的远近。其余如前所说。

Vedanādīsu pana akusalā vedanā oḷārikā, itarā sukhumā. Kusalākusalā oḷārikā, abyākatā sukhumā. Dukkhā vedanā oḷārikā, itarā sukhumā. Sukhadukkhā vā oḷārikā, itarā sukhumā. Asamāpannassa vā vedanā oḷārikā, samāpannassa sukhumā. Sāsavā oḷārikā[Pg.168], anāsavā sukhumā. Taṃ taṃ vā pana vedanaṃ upādāyupādāya oḷārikasukhumatā daṭṭhabbā. Akusalā vedanā kusalābyākatāhi dūre, tā ca tāya dūreti evaṃ jātisabhāvapuggalabhūmibhedato vuttanayena dūrevedanā daṭṭhabbā, kusalā vedanā kusalāya santiketi evaṃ jātiādisāmaññato santikevedanā daṭṭhabbā. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā dūresantike daṭṭhabbā. Evaṃ saññākkhandhādīsupi yathānurūpaṃ oḷārikasukhumatādayo veditabbāti. Ayamettha saṅkhepo, vitthāro pana vibhaṅgapāḷiaṭṭhakathāsu (vibha. 8 ādayo; vibha. aṭṭha. 8 ādayo) gahetabboti ayaṃ suttantabhājanīyanayo.

于受等法中，不善的受是粗大的，其余的受是微细的。善和不善的受是粗大的，无记的受是微细的。苦的受是粗大的，其余的受是微细的。乐和苦的受是粗大的，其余的受是微细的。未入定者的受是粗大的，入定者的受是微细的。有漏的受是粗大的，无漏的受是微细的。或应依各各受而了知其粗细。不善的受与善和无记的受相距遥远，善和无记的受也与不善的受遥远——像这样，应根据种类、自性、补特伽罗、地等的差别，来了知遥远的受；善的受与善的受相近——像这样，应根据种类等相同之处，来了知相近的受。或应依各各受而了知其远近。想蕴等也应像这样，按照相应的情况去了知粗细等。此处为简略说，详细的说明应参考《分别论》及其义注（见《分别论》第八品等；《分别论义注》第八品等）。此为经分别法。

Abhidhammabhājanīyanaye rūpakkhandhassa tāva ekavidhādito yāva ekādasavidhā rūpakaṇḍe vuttanayena veditabbā. Vedanākkhandho pana ekavidho phassasampayutto, duvidho sahetukadukavasena, tividho kusalattikavasena, catubbidho catubhūmakavasena, pañcavidho sabhāvabhedena, chabbidho chadvārikavasena, sattavidho sattaviññāṇasampayogavasena, aṭṭhavidho tesu kāyaviññāṇasampayuttaṃ sukhadukkhavasena dvidhā bhinditvā, navavidho tesu manoviññāṇasampayuttaṃ kusalattikavasena tidhā bhinditvā, dasavidho tesu kāyaviññāṇasampayuttaṃ duvidhā, manoviññāṇasampayuttañca tidhā bhinditvāti evaṃ sahetukadukamūlaṃ paṭhamavāraṃ vatvā puna kusalattikaṭṭhāne vedanāttikapītittikasanidassanattikavajjite sabbattike yojetvā yāva dasavidhā, aparepi aṭṭhārasa vārā vuttā. Yathā cettha sahetukadukamūlikā sabbattikayojanā, evaṃ hetusampayuttadukādīsu anurūpadukamūlikāpi saraṇadukapariyosānā paccekaṃ sabbattikayojanāpi veditabbāti ayaṃ dukamūlako yojanānayo. Yathā ca ekekadukena sabbattikayojanāvasena dukamūlako [Pg.169] nayo vutto, evaṃ ekekattikena yathānurūpaṃ sabbadukayojanāvasena tikamūlako, tadubhayamissakavasena ubhatovaḍḍhanako ca nayo veditabbo. Yathā cettha vedanākkhandhe, evaṃ saññākkhandhādīsupi yathārahaṃ dukamūlakādinayā veditabbāti ayaṃ abhidhammabhājanīyanayo.

在阿毗达摩的分析方法中，色蕴首先应从一种分类乃至十一种分类，依照《色品》中所说的方法来理解。受蕴则分为：一种分类，即与触相应；二种分类，依有因二法；三种分类，依善三法；四种分类，依四地；五种分类，依自性差别；六种分类，依六门；七种分类，依七识相应；八种分类，在这些分类中，将与身识相应的受依乐、苦分为二种；九种分类，在这些分类中，将与意识相应的受依善、不善、无记分为三种；十种分类，在这些分类中，将与身识相应的受分为二种，与意识相应的受分为三种。如此先说以有因二法为根本的第一轮分类后，再于善三法之处，排除受三法、喜三法、有见三法，而将其余一切三法配合，直至十种分类。此外还有十八轮分类。正如这里以有因二法为根本配合一切三法，同样在因相应二法等分类中，也应以相应的二法为根本，直至最后的有诤二法，各自配合一切三法。这就是二法根本的配合方法。正如以每一二法配合一切三法的方式说明二法根本方法，同样以每一三法相应配合一切二法的方式说明三法根本方法，以及二者混合的增广方法也应知晓。此处虽以受蕴为例，但想蕴等其他蕴也应当依各自情况了解二法根本等方法，这就是阿毗达摩的分析方法。

Pañhāpucchakanaye pana pañcannaṃ khandhānaṃ kati kusalā, kati akusalā, kati abyākatā, kati sukhāya vedanāya sampayuttā…pe… kati saraṇā, kati araṇāti? Rūpakkhandho abyākato, cattāro khandhā siyā kusalā, siyā akusalā, siyā abyākatā, rūpaṃ, vedanā ca vedanāttike na vattabbā, sesā tidhāpi honti, rūpaṃ nevavipākanavipākadhammadhammaṃ, siyā upādinnupādāniyaṃ, siyā anupādinnupādāniyaṃ, asaṃkiliṭṭhasaṃkilesikaṃ, sesā cattāro khandhā tīhi tikehi tidhāpi honti. Rūpaṃ avitakkaavicāraṃ, tayo khandhā tidhāpi honti, saṅkhārakkhandho tidhā ca na vattabbo ca. Rūpaṃ na vattabbaṃ, vedanā siyā pītisahagatā, na vattabbā, tayo tidhā ca na vattabbā ca. Rūpaṃ nevadassanenanabhāvanāyapahātabbaṃ, nadassanenanabhāvanāyapahātabbahetukaṃ, nevācayagāminaapacayagāmi, nevasekhaṃnāsekhaṃ, parittaṃ, sesā tidhāpi honti. Parittārammaṇattike rūpaṃ anārammaṇaṃ, sesā tidhā ca na vattabbā ca. Rūpaṃ majjhimaṃ, aniyataṃ, sesā tidhāpi. Maggārammaṇattike ca rūpaṃ anārammaṇaṃ, sesā tidhāpi vā na vattabbā. Uppannātītattikesu pañcapi tidhā honti. Atītārammaṇattike rūpaṃ anārammaṇaṃ, sesā tidhā ca na vattabbā ca. Ajjhattattike pañcapi tidhā honti. Ajjhattārammaṇattike rūpaṃ anārammaṇaṃ, sesā tidhāpi na vattabbā ca. Cattāro khandhā anidassanaappaṭighā, rūpakkhandho tidhāpi hoti.

在问答法中，关于五蕴：有多少是善，有多少是不善，有多少是无记？有多少与乐受相应？……乃至……有多少有烦恼，有多少无烦恼？色蕴是无记的，其余四蕴或为善，或为不善，或为无记。在受三法中，色与受不可说，其余三蕴则通于三者。色是非异熟非异熟法，或为执受且所取，或为非执受但所取，非杂染而能染；其余四蕴于三组三法中皆通于三者。色是无寻无伺的，三蕴（受、想、识）通于三者，行蕴则通于三者或不可说。色不可说，受或与喜俱行，或不可说，其余三蕴则通于三者或不可说。色非见所断亦非修所断，非见所断因亦非修所断因，非积集行亦非损减行，非有学亦非无学，是小的；其余四蕴则通于三者。在小所缘三法中，色是无所缘的，其余四蕴则通于三者或不可说。色是中等的、不定法，其余四蕴则通于三者。在道所缘三法中，色是无所缘的，其余四蕴或通于三者或不可说。在已生、过去、未来三法中，五蕴皆通于三者。在过去所缘三法中，色是无所缘的，其余四蕴则通于三者或不可说。在内三法中，五蕴皆通于三者。在内所缘三法中，色是无所缘的，其余四蕴则通于三者或不可说。四蕴是无见无对的，色蕴则通于三者。

Cattāro [Pg.170] khandhā nahetū, saṅkhārakkhandho siyā hetu, siyā na hetu. Rūpaṃ ahetukaṃ, hetuvippayuttaṃ, sesā dvidhāpi. Tayo khandhā siyā sahetukā ceva na ca hetū, siyā na vattabbā ca, saṅkhārakkhandho dvidhā ca na vattabbo ca, rūpaṃ na vattabbameva. Tathā anantaradukepi. Rūpaṃ nahetuahetukaṃ, tayo dvidhāpi, saṅkhārakkhandho dvidhā ca na vattabbo ca. Pañcapi sappaccayā, saṅkhatā, cattāro anidassanā, appaṭighā, rūpaṃ dvidhāpi. Rūpaṃ rūpī, sesā arūpino. Rūpaṃ lokiyaṃ, sesā dvidhāpi. Pañcapi kenaci viññeyyā, na ca kenaci viññeyyā ca. Cattāro no āsavā, saṅkhārā dvidhāpi, na vattabbā ca. Rūpaṃ sāsavo, āsavavippayutto, sesā dvidhāpi. Rūpaṃ sāsavā ceva no ca āsavā, tayo tathā ca na vattabbā ca. Saṅkhāro dvidhā ca na vattabbo ca. Rūpaṃ na vattabbameva, tayo siyā āsavasampayuttā ceva no ca āsavā, siyā na vattabbā, saṅkhāro dvidhā ca na vattabbo ca. Rūpaṃ āsavavippayuttaṃ sāsavañca, sesā dvidhā ca na vattabbā ca. Iminā nayena saṃyojanagocchakādīsupi yojanā veditabbā. Kevalaṃ hi parāmāsasampayuttaduke rūpaṃ parāmāsavippayuttaṃ, tayo dvidhāpi, saṅkhāro dvidhāpi, diṭṭhivasena na vattabbo ca. Tatiye ettakameva viseso. Rūpaṃ anārammaṇaṃ, sesā sārammaṇā. Viññāṇaṃ cittaṃ, sesā no cittā. Tayo cetasikā, dve acetasikā. Tayo cittasampayuttā, rūpaṃ cittavippayuttaṃ. Viññāṇaṃ na vattabbaṃ. Tathā cittasaṃsaṭṭhadukepi. Tayo cittasamuṭṭhānā, viññāṇaṃ no cittasamuṭṭhānaṃ. Rūpaṃ dvidhāpi. Tathā anantaradukadvayepi. Tayo cittasaṃsaṭṭhasamuṭṭhānā, dve no cittasaṃsaṭṭhasamuṭṭhānā. Tathā anantaradukadvayepi. Viññāṇaṃ ajjhattikaṃ, tayo bāhirā, rūpaṃ dvidhāpi. Cattāro no upādā. Rūpaṃ dvidhāpi. Pañcapi siyā upādinnā, siyā anupādinnā, no upādānā.

四蕴非因，行蕴或为因，或非因。色蕴无因、与因不相应，其余四蕴则有两种情况。三蕴或为有因而非因，或不可说；行蕴则有两种情况且不可说；色蕴则唯是不可说。无间二法中亦然。色蕴非因亦无因，三蕴有两种情况，行蕴则有两种情况且不可说。五蕴皆有缘、有为。四蕴无见、无对，色蕴则有两种情况。色蕴是色法，其余四蕴是无色法。色蕴是世间的，其余四蕴则有两种情况。五蕴能为某些识所识知，亦不能为某些识所识知。四蕴非漏，行蕴则有两种情况且不可说。色蕴有漏、与漏不相应，其余四蕴则有两种情况。色蕴有漏而非漏，三蕴亦然且不可说；行蕴则有两种情况且不可说。色蕴唯是不可说；三蕴或与漏相应而非漏，或不可说；行蕴则有两种情况且不可说。色蕴与漏不相应而有漏，其余四蕴则有两种情况且不可说。循此方法，当知其亦可运用于结等诸组。仅于见取相应二法中，色蕴与见取不相应，三蕴有两种情况，行蕴亦有两种情况，就见而言则不可说。于第三（二法）中，仅有此差别。色蕴无所缘，其余四蕴有所缘。识是心，其余四蕴非心。三蕴是心所，二蕴非心所。三蕴与心相应，色蕴与心不相应，识则不可说。心俱行二法中亦然。三蕴是心等起，识非心等起，色蕴则有两种情况。于其后的二组二法中亦然。三蕴是心俱行等起，二蕴非心俱行等起。于其后的二组二法中亦然。识是内，三蕴是外，色蕴则有两种情况。四蕴非取，色蕴则有两种情况。五蕴或为所执受，或为非所执受，但非取。

Kilesagocchako [Pg.171] vuttanayova. Rūpaṃ nevadassanenanabhāvanāya pahātabbaṃ, sesā dvidhāpi. Evaṃ yāvapītidukā yojanā veditabbā.

烦恼组(kilesagocchaka)如前所说。色蕴非见所断亦非修所断，其余四蕴则有两种情况。如是，当知其运用直至喜二法(pītiduka)。

Rūpaṃ na vedanā, na sukhā, na sukhasahagatā, sesā dvidhāpi. Tathā anantaradukepi. Rūpaṃ kāmāvacaraṃ, sesā dvidhāpi. Evaṃ yāva saraṇadukā yojanā veditabbā. Ayaṃ pañhāpucchakanayo.

色蕴非受、非乐、非与乐俱行，其余四蕴则有两种情况。无间二法(anantaraduka)中亦然。色蕴是欲界的(kāmāvacaraṃ)，其余四蕴则有两种情况。如是，当知其运用直至有烦恼二法(saraṇaduka)。此即问答法(pañhāpucchakanayo)。

Ime pana nayā vitthārato pāḷiaṭṭhakathāhi ñātabbā. Atthavinicchayo ca nesaṃ dhammasaṅgaṇīmātikatthasaṃvaṇṇanāya vuttānusārena ñātabbo. Ito paraṃ atirekaṃ avatvā apubbameva vaṇṇayissāmāti ayaṃ vibhaṅganayadassanato saṃvaṇṇanānayo.

再者，此等方法应从圣典(pāḷi)及其义注(aṭṭhakathā)中详细了知。其义理的抉择，应依《法集论》(Dhammasaṅgaṇī)之论母(mātikā)释义所说而了知。此后不再多言，我将仅作前所未有的释义。此即显示《分别论》(Vibhaṅga)之法的释义法。

Idāni panettha –

现在于此——

Kamatonūnādhikato, daṭṭhabbasamabhedato;

Pāḷimuttanayo ñeyyo, khandhakosallamicchatā.

欲求蕴善巧者，当知：由次第、由无增无减、由应见的同与异，以及圣典之外的方法。

Tattha kamatoti ettha uppattikkamo pahānakkamo paṭipattikkamo bhūmikkamo desanākkamoti bahuvidhesu kamesu khandhānaṃ desanākkamova yujjati, na itare, asambhavā. Abhedena hi pañcasu khandhesu attaggāhapatitaṃ veneyyajanaṃ samūhaghanavinibbhogadassanena attaggāhato mocetukāmo bhagavā hitakāmo tassa tassa janassa sukhaggahaṇatthaṃ cakkhuādīnaṃ visayabhūtaṃ oḷārikaṃ paṭhamaṃ rūpakkhandhaṃ desesi, tato iṭṭhāniṭṭhavisayasaṃvedakaṃ oḷārikaṃ vedanaṃ, yaṃ vedeti, taṃ sañjānātīti evaṃ vedanāvisayassa ākāraggāhikaṃ saññaṃ, saññāvasenābhisaṅkhārake saṅkhāre, tesaṃ vedanādīnaṃ nissayādhipatibhūtaṃ viññāṇanti ayaṃ tāvettha kamo.

此中“次第”(kama)一词，指生起次第(uppattikkama)、断除次第(pahānakkama)、行道次第(paṭipattikkama)、地次第(bhūmikkama)、说法次第(desanākkama)等多种次第。在这些次第中，唯有说法次第适用于诸蕴，其余则不适用，因其不可能。世尊为了利益那些执着于我见的所化有情，欲通过分析聚合体，令其从我执中解脱，并为令彼等易于领会，故首先宣说了作为眼等所缘境界的粗显色蕴；然后宣说了感受可意与不可意所缘的粗显受蕴；所谓“有所感受，即有所想知”，依此宣说了把握受之所缘行相的想蕴；再接着是依想而造作的行蕴；最后是作为受等之所依与主导的识蕴。这就是此处的次第。

Anūnādhikatoti [Pg.172] kasmā pana bhagavatā pañceva khandhā vuttā anūnā anadhikāti? Sabbasaṅkhatasabhāgekasaṅgahato, attattaniyaggāhavatthussa etapparamato, aññesañca tadavarodhato. Anekappabhedesu hi saṅkhatadhammesu sabhāgavasena saṅgayhamānesu rūpaṃ rūpasabhāgekasaṅgahavasena eko khandho hoti, vedanā vedanāsabhāgekasaṅgahavasena eko khandho hoti. Esa nayo saññādīsupi, tasmā sabbasaṅkhatasabhāgekasaṅgahato pañceva vuttā. Etaparamañcetaṃ attattaniyaggāhavatthu, yadidaṃ rūpādayo pañca, tasmā attattaniyaggāhavatthussa etaparamatopi pañceva vuttā. Yepi caññe sīlādayo pañca dhammakkhandhā vuttā, tepi saṅkhārakkhandhapariyāpannattā ettheva avarodhaṃ gacchanti, tasmā aññesaṃ tadavarodhatopi pañceva vuttāti ayaṃ anūnādhikato.

为何世尊只说五蕴，不多不少(anūnādhika)呢？因为总摄一切有为法之同类，因为这是执取“我”、“我所”之最高对象，也因为其他法皆包含于此。当众多有为法按同类总摄时：色法以总摄色法同类之方式成为一蕴，受法以总摄受法同类之方式成为一蕴。想等亦复如是。因此，从总摄一切有为法同类之角度，只说五蕴。此五种色等法，正是执取“我”、“我所”之最高对象，因此，从执取“我”、“我所”之最高限度而言，亦只说五蕴。其他如戒等五法蕴，亦因包含在行蕴之中，故皆摄入此五蕴。因此，从包含其他法之角度，亦只说五蕴。此即“不多不少”之义。

Daṭṭhabbasamabhedatoti daṭṭhabbabhedato, upamābhedato ca. Tattha daṭṭhabbabhedato tāva pañcupādānakkhandhā sāmaññato ukkhittāsikapaccatthikato, bhārato, khādakato, aniccadukkhaanattasaṅkhātavadhakato ca daṭṭhabbā. Visesato pana pheṇapiṇḍaṃ viya rūpaṃ daṭṭhabbaṃ, udakabubbuḷamarīcikakadalikkhandhamāyā viya yathākkamaṃ vedanādayo daṭṭhabbā. Yathā hi pheṇapiṇḍo vimaddāsaho, so ca pattathālakādiatthaṃ gahitopi tamatthaṃ na sādheti, bhijjati, evaṃ rūpampi vimaddāsahaṃ, tañca subhādivasena gahitampi na tathā tiṭṭhati, asubhādiyeva hoti.

“应见之同异”(daṭṭhabbasamabheda)可分为应见之差别(daṭṭhabbabheda)与譬喻之差别(upamābheda)。此中，先说应见之差别：五取蕴总体上应被视为高举利剑之敌人、重担、吞噬者，以及被称为无常、苦、无我之杀戮者。具体而言，色蕴应被视为泡沫团，受等蕴则应依次被视为水泡、阳焰、芭蕉树干、幻术。譬如，泡沫团经不起挤压，即使被用作盘子或碟子等，亦不能达成其目的，终将破碎。同样，色蕴亦经不起挤压，即使被执取为美等，亦不能如是保持，最终只会变成不净等。

Yathā vā pheṇapiṇḍo anekasandhighaṭito bahunnaṃ udakasappādipāṇakānaṃ āvāso, ādito cesa badarapakkamatto hutvā anupubbavaḍḍhanako uṭṭhitamattopi cesa bhijjati, thokaṃ gantvāpi, samuddaṃ patvā pana avassameva bhijjati[Pg.173], evaṃ rūpampi chiddāvachiddaṃ anekasandhighaṭitaṃ asītikimikulavokiṇṇaṃ, ādito cetaṃ kalalamattaṃ hutvā anupubbavaḍḍhanakaṃ, kalalamattepi cetaṃ bhijjati, abbudādibhāvepi āyukkhayaṃ patvā avassameva bhijjati. Evaṃ pheṇapiṇḍasadisaṃ daṭṭhabbaṃ.

犹如泡沫团，由许多连接处构成，是众多水生生物的住所。最初它仅如熟枣般大小，逐渐增长，刚一形成便会破裂，稍一移动亦会碎裂，一旦到达大海，则必定会崩解。同样，色身亦是漏洞百出、由许多连接处构成，遍布八十种虫类。最初它仅是凝酪状态，逐渐增长，即使在凝酪状态时也会坏灭，即使在胚胎等状态，寿命耗尽时也必定坏灭。应将色身视为泡沫团般。

Yathā pana bubbuḷo muhuttaramaṇīyo agayhupago na ciraṭṭhitikova, evaṃ vedanāpi. Yathā ca bubbuḷo udakatalaṃ, udakabinduṃ, udakajallakaṃ saṅkaḍḍhitvā puṭaṃ katvā gahaṇavātañcāti cattāri kāraṇāni paṭicca uppajjati, evaṃ vedanāpi vatthuṃ, ārammaṇaṃ, kilesajallaṃ, phassasaṅghaṭṭanañcāti cattāri kāraṇāni paṭicca uppajjatīti sā bubbuḷasadisā daṭṭhabbā.

如同水泡短暂美丽，却无法把握，不能持久，感受也是如此。正如水泡依靠四种原因生起：水面、水滴、水沫聚集成泡，以及捕捉之风；感受也依靠四种原因生起：依处、所缘、烦恼之沫，以及触的撞击。因此，感受应当被视为如同水泡。

Yathā pana marīcikā jalāsayādibhāvena vippalambhikā, evaṃ saññāpi niccādibhāvenāti marīcisadisā daṭṭhabbā. Yathā pana kadalikkhandho agayhupago bahuvaṭṭisamodhāno, evaṃ saṅkhārakkhandhopi agayhupagoniccādisāravirahito, phassādibahudhammasamodhāno ca hotīti so kadalikkhandhasadiso daṭṭhabbo. Yathā pana māyā asuvaṇṇarajatādirūpānipi tathā gāhāpetvā mahājanaṃ vañceti, evaṃ viññāṇampi aniccādirūpaṃ teneva cittena āgacchantaṃ viya niccādito ca gāhāpetvā vañcetīti taṃ māyāsadisaṃ daṭṭhabbaṃ. Vuttañca –

如阳焰以水池等相而欺诳，想蕴也以常等相而欺诳，故应视为阳焰。如芭蕉树干不可把握，实则由多层组成，行蕴也是如此，不可把握，没有常等实质，只是触等多种法聚合而成，故应视为芭蕉树干。如幻术能将非金银等物变现成金银等相，以此欺骗大众，识蕴也是如此，虽是无常等，却让人执以为常等，以此欺诳，故应视为幻术。如是说：

‘‘Pheṇapiṇḍūpamaṃ rūpaṃ, vedanā bubbuḷūpamā;

Marīcikūpamā saññā, saṅkhārā kadalūpamā;

Māyūpamañca viññāṇaṃ, desitādiccabandhunā’’ti. (saṃ. ni. 3.95);

“色如聚沫，受如浮泡，想如阳焰，行如芭蕉，识如幻术，日亲所说。”

Ayamettha daṭṭhabbabhedo.

此即应见之差别。

Upamābhedato ca pana gilānasālūpamo rūpupādānakkhandho, gelaññūpamo vedanupādānakkhandho, gelaññasamuṭṭhānūpamo saññupādānakkhandho, asappāyasevanūpamo saṅkhārupādānakkhandho[Pg.174], gilānūpamo viññāṇupādānakkhandho. Apica cārakakāraṇaaparādhakāraṇakārakaaparādhikūpamā ete bhājanabhojanabyañjanaparivesakabhuñjakūpamā cāti ayamettha upamābhedo. Evaṃ pāḷimuttakavinicchayanayo ñeyyo.

就譬喻差别而言：色取蕴犹如病室，受取蕴犹如病苦，想取蕴犹如病因，行取蕴犹如不适宜的服食，识取蕴犹如病人。又如监狱、原因、罪行、造作者、罪犯，以及容器、食物、菜肴、侍者、食者等譬喻，此即是此处的譬喻差别。像这样，应当了解注释中的决择法。

Khandhavibhaṅgamātikatthavaṇṇanā niṭṭhitā.

《蕴分别》论母释义终。

Āyatanavibhaṅgamātikatthavaṇṇanā

处分别论母释义

Āyatanavibhaṅgamātikāya pana atthato tāva – dvādasāyatanānīti ettha āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanāni. Cakkhurūpādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādinā kiccena āyatanti upaṭṭhahanti ghaṭenti vāyamanti, te ca pana āyabhūte dhamme etāni tanonti vitthārenti, idañca atīva āyataṃ saṃsāradukkhaṃ nayanteva, pavattayantīti vuttaṃ hoti, tasmā ‘‘āyatanānī’’ti vuccanti.

于《处分别》论母中，首先就义而言——于“十二处”(dvādasāyatanāni)中，因其有“来”(āya)、“扩展”(tanana)及引导“长远”(āyata)之义，故名为“处”(āyatana)。因为，于眼、色等中，心与心所法通过各自的门与所缘，以其各自的体验等作用而努力、现起、奋斗、精勤；并且，彼等处扩展、延伸彼等已成源之法；又引导此极为长远的轮回之苦，即令其转起。是故，被称为“处”。

Apica nivāsaṭṭhānaṭṭhena, ākaraṭṭhena, samosaraṇaṭṭhānaṭṭhena, sañjābhidesaṭṭhena, kāraṇaṭṭhena ca sāsane, loke ca ‘‘āyatana’’nti vuccanti. Cakkhuādīsu hi te te cittacetasikā dhammā tadāyattavuttitāya nivasanti, tesu ca ākarabhūtesu ākiṇṇā vatthārammaṇavasena ca samosaranti, cakkhādayova nesaṃ sañjātideso, kāraṇañca, tasmā nivāsaṭṭhānādinā atthena cakkhādīni āyatanānīti veditabbāni.

此外，在佛法和世间中，“处”因有住所义、矿藏义、汇集处义、生起地义及原因义而被如此称呼。因为，于眼等中，彼彼心与心所法，因其活动依赖于彼等而住；于彼等如矿藏者中，心与心所法因是依处与所缘而汇集；眼等即是彼等的生起之地与原因。是故，当知眼等因有住所等义而为“处”。

Cakkhāyatanantiādīsu cakkhatīti cakkhu, rūpaṃ assādeti, vibhāveti cāti attho. Rūpayatīti rūpaṃ. Vaṇṇavikāraṃ āpajjamānaṃ [Pg.175] hadayaṅgatabhāvaṃ pakāsetīti attho. Suṇātīti sotaṃ. Sappatīti saddo, udāharīyatīti attho. Ghāyatīti ghānaṃ. Gandhayatīti gandho, attano vatthuṃ sūcayatīti attho. Jīvitaṃ avhāyatīti jivhā. Rasanti taṃ sattāti raso, assādentīti attho. Kucchitānaṃ sāsavadhammānaṃ āyoti kāyo, uppattideso. Phusīyatīti phoṭṭhabbaṃ. Manatīti mano. Attano lakkhaṇaṃ dhārentīti dhammā. Cakkhu ca taṃ yathāvuttenatthena āyatanañcāti cakkhāyatanaṃ…pe… dhammā ca te āyatanañcāti dhammāyatananti ayaṃ tāvettha padattho.

于“眼处”等中，能见(cakkhati)故为眼(cakkhu)，意为领略、分辨色。能显现(rūpayati)故为色(rūpa)，意为显色变化时，即表明其已入于心。能听(suṇāti)故为耳(sota)。能行(sappati)故为声(saddo)，意为被言说。能嗅(ghāyati)故为鼻(ghāna)。能示(gandhayati)故为香(gandho)，意为指示其自体。呼唤(avhāyati)生命(jīvita)故为舌(jivhā)。有情(sattā)品尝(rasanti)之，故为味(raso)，意为领受。为可厌有漏法之来处(āya)故为身(kāyo)，即生起之处。被触(phusīyati)故为触(phoṭṭhabba)。能思量(manati)故为意(mano)。能持(dhārenti)自相故为法(dhammā)。眼亦是处，具如上所述之义，故为眼处……乃至……彼等法亦是处，故为法处。此即此处之语词义。

Dhammabhedato panettha sabbampi viññāṇaṃ manāyatanaṃ nāma. Cetasikasukhumarūpanibbānāni dhammāyatanaṃ nāma. Sesāni suviññeyyāni. Imesu ca āyatanesu atītādibhedabhinnā, kālavinimuttā ca lokiyalokuttarā sabbe nāmarūpadhammā, paññattiyo ca saṅgahitāti veditabbā. ‘‘Jāti dvīhi khandhehi ekenāyatanena ekāya dhātuyā saṅgahitā’’tiādivacanato (dhātu. 71) hi rūpārūpalakkhaṇānaṃ jātijarābhaṅgānaṃ saṅkhārakkhandhadhammāyatanadhammadhātūsu saṅgahitattā itarāsampi paññattīnaṃ yathārahaṃ tattha saṅgahitabhāvo veditabboti ayamettha dhammabhedo.

于此，从法之分别而言，一切识名为意处。心所、微细色与涅槃名为法处。其余易知。当知于此等处中，已摄入由过去等差别所区分的、以及超越时间的一切世间与出世间名色法，以及诸概念。因为，由“生由二蕴、一处、一界所摄”等语（《界说》Dhātu. 71）可知，具色与非色相的生、老、坏灭已摄于行蕴、法处、法界中，故当知其余概念亦如其所应地摄于其中。此即此处法之分别。

Vibhaṅganayato panettha suttantabhājanīye tāva ‘‘cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ. Rūpā aniccā dukkhā anattā vipariṇāmadhammā…pe… dhammā aniccā dukkhā anattā vipariṇāmadhammā’’ti (vibha. 154) evaṃ visayivisayāyatanavasena āyatanāni vuttānīti ayaṃ suttantabhājanīyanayo.

于此，从分别之理而言，首先在经分别中，如“眼是无常、苦、无我、变易法。色是无常、苦、无我、变易法……法是无常、苦、无我、变易法”（《分别论》Vibha. 154），如是依能缘与所缘处而说诸处。此即经分别之理。

Abhidhammabhājanīye pana pasādavisayāyatanāni tāva ‘‘tattha katamaṃ cakkhāyatanaṃ? Yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya [Pg.176] pasādo’’tiādinā (vibha. 156) rūpakaṇḍe (dha. sa. 597) vuttanayena vibhattāni. Manāyatanaṃ pana ekavidhato paṭṭhāya yāvadasavidhā vedanākkhandhe vuttanayena vibhattaṃ. Dhammāyatanaṃ pana ‘‘tattha katamaṃ dhammāyatanaṃ? Vedanākkhandho saññākkhandho saṅkhārakkhandho, yañca rūpaṃ anidassanaappaṭighaṃ dhammāyatanapariyāpannaṃ asaṅkhatā ca dhātū’’ti (vibha. 167) uddisitvā ‘‘tattha katamo vedanākkhandho’’tiādinā (vibha. 167) vedanākkhandhādīsu vuttanayena vibhattaṃ. Sukhumarūpanibbānāni rūpakaṇḍe vuttanayānevāti ayaṃ abhidhammabhājanīyanayo.

然而，在阿毗达摩(abhidhamma)分别中，首先，诸净色处与所缘处，如“于此，什么是眼处？即依四大种所造之净色”等（《分别论》Vibha. 156），依《法集论》(Dhs. 597)色品中所说之理而分别。意处则从一法乃至十法，依受蕴中所说之理而分别。法处则先如“于此，什么是法处？受蕴、想蕴、行蕴，以及不可见、无对碍且摄于法处之色，与无为界”（《分别论》Vibha. 167）所示，再依“于此，什么是受蕴”等受蕴等中所说之理而分别。微细色与涅槃亦依色品中所说之理。此即阿毗达摩分别之理。

Pañhāpucchakanayaṃ pana ito paraṃ vitthārato adassetvā tikadukānaṃ ādiantehi ceva visesatthadīpakehi ca tikadukehi yojetvā dassayissāma, sesehipi tikadukehi yojanānayo khandhe vuttanayena sakkā ñātunti. Kathaṃ dvādasannaṃ āyatanānaṃ kati kusalā…pe… kati araṇāti? Dasāyatanā abyākatā, dvāyatanā siyā kusalā, siyā akusalā, siyā abyākatā. Vedanāttike dasāyatanāni na vattabbāni, manāyatanaṃ tidhāpi, dhammāyatanaṃ tidhā na vattabbañca…pe… rūpāyatanaṃ sanidassanasappaṭighaṃ, navāyatanāni anidassanasappaṭighāni, manāyatanadhammāyatanāni anidassanaappaṭighāni, ekādasāyatanāni na hetū, dhammāyatanaṃ siyā hetu, siyā na hetu…pe… ekādasāyatanāni sappaccayāni, dhammāyatanaṃ siyā sappaccayaṃ, siyā appaccayaṃ…pe… dasāyatanāni rūpaṃ, manāyatanaṃ arūpaṃ, dhammāyatanaṃ dvidhāpi…pe… dasāyatanāni araṇāni, dvāyatanāni siyā saraṇāni, siyā araṇānīti ayaṃ pañhāpucchakanayo.

然而，问答之理，此后不再详述，我等将仅结合三法组与二法组的始末，以及阐明特殊义的三法组与二法组来展示，其余三法组与二法组的结合之理，可依蕴中所说之理而了知。如何？十二处中，几为善……乃至……几为无诤？十处为无记，二处或为善、或为不善、或为无记。于受三法组中，十处不可说，意处亦通三者，法处通三者亦不可说……乃至……色处为有见有对碍，九处为无见有对碍，意处与法处为无见无对碍。十一处非因，法处或为因、或非因……乃至……十一处为有缘，法处或为有缘、或为无缘……乃至……十处为色，意处为非色，法处通二者……乃至……十处为无诤，二处或为有诤、或为无诤。此即问答之理。

Idāni pana –

如今——

Kamato tāvattato ca, tesaṃ daṭṭhabbabhedato;

Pāḷimuttanayenettha, viññātabbo vinicchayo.

依次第、其量，以及应见之差别，并依论释之理，于此当知其决择。

Tattha [Pg.177] kamatoti idhāpi desanākkamova yujjati. Ajjhattikesu hi āyatanesu sanidassanasappaṭighavisayattā cakkhāyatanaṃ pākaṭanti paṭhamaṃ desitaṃ, tato anidassanasappaṭighavisayāni sotāyatanādīni. Atha vā dassanānuttariyasavanānuttariyahetubhāvato bahūpakārattā cakkhusotāyatanāni paṭhamaṃ desitāni, tato ghānāyatanādīni tīṇi, pañcannampi pana gocaravisayattā ante manāyatanaṃ, cakkhāyatanādīnaṃ gocarattā tesaṃ anantaraṃ rūpāyatanādīni. Apica viññāṇuppattikāraṇavavatthānatopi ayametesaṃ kamo veditabbo. Vuttaṃ hetaṃ ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇa’’nti (ma. ni. 3.421; saṃ. ni. 4.60, 113; mahāni. 107) ayaṃ tāvettha kamo.

其中“依次第”者，此处亦适宜依教说之次第。于诸内处中，眼处因其所缘为有见有对碍而显了，故最先教说；其后是诸不可见有对碍之耳处等。或因眼处、耳处是无上见与无上闻之因，且多所助益，故先教说；其后是鼻处等三处；又因意处是前五处之行境与所缘，故在最后；色处等是眼处等之行境，故在彼等之后。此外，亦应依识生起之因的安立来了知此次第。诚如所言：“以眼与色为缘而眼识生起……乃至……以意与法为缘而意识生起”（《中部》MN 148；《相应部》SN 35.93；《大义释》107），此即是此处的次第。

Tāvattatoti tāvabhāvato. Idaṃ vuttaṃ hoti – cakkhādayopi hi dhammā eva, evaṃ sati dhammāyatanamicceva avatvā kasmā dvādasāyatanāni vuttānīti ce? Chaviññāṇakāyuppattiyā dvārārammaṇavavatthānato ayametesaṃ bhedo hotīti dvādasa vuttāni. Cakkhuviññāṇavīthipariyāpannassa hi viññāṇakāyassa cakkhāyatanameva uppattidvāraṃ, rūpāyatanamevārammaṇaṃ. Tathā itarāni itaresaṃ. Chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadesova uppattidvāraṃ, asādhāraṇañca dhammāyatanaṃ ārammaṇanti. Iti channaṃ viññāṇakāyānaṃ uppattidvārārammaṇavavatthānato dvādasa vuttānīti ayamettha tāvattatā.

“其量”者，即是其如此之性。此义是说——眼等亦唯是法，既然如此，为何不说唯是法处，而说十二处呢？因六识身生起之门与所缘的安立有别，此即是它们的差别，故说十二处。于包含在眼识心路中的识身，眼处是其生起之门，色处是其所缘。其他（识身）对其他（处）亦然。而对于第六（识身），其生起之门是称为有分心(bhavaṅgamana)的意处的一部分，其所缘是不共的法处。如是，依六识身生起之门与所缘的安立而说十二处，此即是此处的“其量”。

Daṭṭhabbabhedatoti ettha pana sabbāni cetāni āyatanāni anāgamanato, aniggamanato ca daṭṭhabbāni. Na hi tāni pubbe udayā kutoci āgacchanti, napi uddhaṃ vayā kuhiñci gacchanti[Pg.178], atha kho pubbe udayā appaṭiladdhasabhāvāni uddhaṃ vayā paribhinnasabhāvāni, pubbantāparantavemajjhe paccayāyattavuttitāya avasāni pavattanti, tasmā anāgamanato, aniggamanato ca daṭṭhabbāni. Tathā nirīhato, abyāpārato ca. Na hi cakkhurūpādīnaṃ evaṃ hoti ‘‘aho vata amhākaṃ sāmaggiyaṃ viññāṇaṃ nāma uppajjeyyā’’ti, na ca tāni viññāṇuppādanatthaṃ dvārabhāvena, vatthubhāvena, ārammaṇabhāvena vā byāpāramāpajjanti, atha kho dhammatāvesā yaṃ cakkhurūpādisāmaggiyaṃ cakkhuviññāṇādīni sambhavanti, tasmā nirīhato, abyāpārato ca daṭṭhabbāni. Apica ajjhattikāni suñño gāmo viya daṭṭhabbāni dhuvasubhasukhattabhāvavirahitattā, bāhirāni gāmaghātakacorā viya. Tathā ajjhattikāni chapāṇakā viya daṭṭhabbāni, bāhirāni tesaṃ gocarā viyāti ayamettha daṭṭhabbabhedo. Evaṃ pāḷimuttanayenettha viññātabbo vinicchayo.

“应观差别”者，于此，所有诸处皆应观为无来、无去。彼等于生起前非从何处而来，于坏灭后亦非往何处而去；实则于生起前未得自性，于坏灭后自性已毁，于前际、后际与中间，仅依于缘而无自主地转起，是故应观为无来、无去。同样，亦应观为无欲求、无作为。眼、色等实不作是念：“啊，愿我等和合时，能生起名为识者！”彼等亦不为生起识而作为门、所依或所缘而运作。实则依于法性，当眼、色等和合时，眼识等便会生起，是故应观为无欲求、无作为。此外，诸内处因缺乏常、净、乐、我性，故应观为空村；诸外处应观为劫村之贼。同样，诸内处应观为六种动物，诸外处应观为彼等之行境。此即是此处的“应观差别”。如是，应依圣典之外的理趣来了知此决择。

Āyatanavibhaṅgamātikatthavaṇṇanā niṭṭhitā.

处分别本母释义终。

Dhātuvibhaṅgamātikatthavaṇṇanā

界分别本母释义

Dhātuvibhaṅgamātikāya pana atthato tāva – aṭṭhārasa dhātuyoti ettha vidahati, dhīyate, vidhānaṃ, vidhīyate etāya, ettha vā dhīyatīti dhātu. Lokiyā hi dhātuyo kāraṇabhāvena vavatthitā. Anekappakāraṃ saṃsāradukkhaṃ vidahanti nipphādenti, sattehi ca dhīyante dhārīyanti, dukkhavidhānamattameva cetā, etāhi ca kāraṇabhūtāhi saṃsāradukkhaṃ sattehi anuvidhīyati, yathāvihitañca dukkhaṃ etāsveva dhīyati ṭhapīyatīti etehi atthehi yathāsambhavaṃ ‘‘dhātuyo’’ti vuccanti.

在《界分别本母》(Dhātuvibhaṅgamātikā)中，首先从意义上解释——“十八界”。此处“界”(dhātu)的意思是：产生、被持有、安排、由此被安排；或者，在其中被持有。世间的诸界是作为原因而安立的。它们以各种方式产生轮回之苦，并为众生所持有、承受；而这些仅仅是苦的安排，由于这些作为原因的“界”，众生随顺地承受轮回之苦；并且，如其所安排的苦，就安住在这些“界”之中。根据这些尽可能相应的意义，所以称为“界”。

Yathā [Pg.179] vā sarīrasaṅkhātassa samudāyassa avayavabhūtesu rasasoṇitādīsu aññamaññaṃ visabhāgalakkhaṇaparicchinnesu dhātusamaññā, evametesupi pañcakkhandhasaṅkhātassa attabhāvassa cakkhādīsu dhātusamaññā veditabbā. Lokiyalokuttarasādhāraṇatthavasena pana attano sabhāvaṃ dhārentīti dhātuyo. Nijjīvamattānametaṃ adhivacanaṃ, tasmā yathāvuttenatthena cakkhu ca taṃ dhātu cāti cakkhudhātu. Evaṃ sesesupīti ayaṃ tāvettha padattho.

譬如，被称为身体(sarīra)的聚合体，其组成部分如津液(rasa)、血液(soṇita)等，因彼此特征各异、界限分明而被赋予“界”的名称；同样，被称为五蕴(pañcakkhandha)的自体(attabhāva)，其眼(cakkhu)等部分也应知被称为“界”。然而，从通于世间(lokiya)和出世间(lokuttara)的意义上说，因为它们保持着各自的自性(sabhāva)，所以称为“界”。这只是对无生命之物(nijjīva)的称呼，因此就像前面所说的意义那样，眼和那个界就是眼界(cakkhudhātu)。其他也是这样。这就是此处字词的意义。

Dhammabhedato panettha āyatanesu vuttanayena veditabbo. Apica pañcadvārāvajjanasampaṭicchanadvayaviññāṇaṃ manodhātu nāma. Pañcaviññāṇamanodhātuvajjitaṃ pana sabbampi viññāṇaṃ manoviññāṇadhātu nāma. Sesaṃ suviññeyyameva.

就法的差别而言，此处应依照处(āyatana)品中所说的方法来理解。此外，五门转向识与两种领受识被称为意界(manodhātu)。然而，除了五识(pañcaviññāṇa)和意界之外，所有其他的识(viññāṇa)都被称为意识界(manoviññāṇadhātu)。其余的则不难理解。

Vibhaṅganayato panettha suttantabhājanīye tāva – ‘‘pathavīdhātu āpo tejo vāyo ākāsaviññāṇadhātū’’ti cha dhātuyo uddisitvā ādito pañca ajjhattikabāhiravasena, pacchimā ca cha viññāṇavasena vibhattā, aparāpi ‘‘sukhadhātu dukkhasomanassadomanassupekkhāavijjādhātū’’ti cha dhātuyo uddisitvā tathā tathā vibhattā, puna aparāpi ‘‘kāmadhātu byāpādavihiṃsānekkhammaabyāpādaavihiṃsādhātū’’ti cha dhātuyo uddisitvā, evaṃ tīhi chakkehi paccekaṃ tebhūmakā aṭṭhārasa dhātuyo sarūpato, lakkhaṇāhārato, nissayavisayapayogavinābhāvādito ca vuttāti veditabbāti ayaṃ suttantabhājanīyanayo.

就分别法而言，此处在经分别(suttantabhājanīya)中，首先列举“地界(pathavīdhātu)、水界(āpodhātu)、火界(tejodhātu)、风界(vāyodhātu)、空界(ākāsadhātu)、识界(viññāṇadhātu)”这六界，最初的五界依内外(ajjhattika-bāhira)的方式分别，最后的识界依六识的方式分别；另外又列举“乐界(sukhadhātu)、苦界(dukkhadhātu)、喜界(somanassadhātu)、忧界(domanassadhātu)、舍界(upekkhādhātu)、无明界(avijjādhātu)”这六界，也以同样的方式分别；再者又列举“欲界(kāmadhātu)、嗔恚界(byāpādadhātu)、害界(vihiṃsādhātu)、离欲界(nekkhammadhātu)、无嗔恚界(abyāpādadhātu)、无害界(avihiṃsādhātu)”这六界。这样，通过三组六法，这属于三界(tebhūmaka)的十八界，从自体(sarūpa)、行相(lakkhaṇa)、所依(nissaya)、所缘(visaya)、作用(payoga)、分离(vinābhāva)等方面被说明。应知这就是经分别的方式。

Abhidhammabhājanīye pana sarūpeneva aṭṭhārasa dhātuyo uddisitvā pasādavisayadhātuyo āyatane vuttanayena vibhattā, satta viññāṇadhātuyo pana –

然而在阿毗达摩(Abhidhamma)分别中，以自体列举十八界后，诸净色界与所缘界已依处(āyatana)品中所说的方式分别，至于七识界则如下：

‘‘Tattha katamā cakkhuviññāṇadhātu? Cakkhuñca paṭicca rūpe ca uppajjati cittaṃ…pe… cakkhuviññāṇadhātu. Ayaṃ vuccati cakkhuviññāṇadhātu…pe… kāyaviññāṇadhātu.

“其中，什么是眼识界(cakkhuviññāṇadhātu)？缘于眼(cakkhu)和色(rūpa)而生起的心……（乃至）……眼识界。这被称为眼识界……（乃至）……身识界(kāyaviññāṇadhātu)。”

‘‘Tattha [Pg.180] katamā manodhātu? Cakkhuviññāṇadhātuyā…pe… kāyaviññāṇadhātuyā…pe… niruddhasamanantarā uppajjati cittaṃ…pe… sabbadhammesu vā pana paṭhamasamannāhāro uppajjati cittaṃ…pe… ayaṃ vuccati manodhātu.

“其中，什么是意界(manodhātu)？眼识界(cakkhuviññāṇadhātu)……（乃至）……身识界(kāyaviññāṇadhātu)……（乃至）……灭后无间而生起的心……（乃至）……或者对于一切法(sabbadhamma)，最初作意(paṭhamasamannāhāra)而生起的心……（乃至）……这被称为意界。”

‘‘Tattha katamā dhammadhātu? Vedanākkhandho saññākkhandho saṅkhārakkhandho, yañca rūpaṃ anidassanaṃ appaṭighaṃ dhammāyatanapariyāpannaṃ, asaṅkhatā ca dhātu…pe… ayaṃ vuccati dhammadhātu.

“其中，什么是法界(dhammadhātu)？是受蕴(vedanākkhandha)、想蕴(saññākkhandha)、行蕴(saṅkhārakkhandha)，以及不可见(anidassana)、无对碍(appaṭigha)、属于法处(dhammāyatana)所摄的色法(rūpa)，还有无为界(asaṅkhatā dhātu)……（乃至）……这称为法界。”

‘‘Tattha katamā manoviññāṇadhātu…pe… manodhātuyāpi uppajjitvā niruddhasamanantarā uppajjati cittaṃ…pe… manañca paṭicca dhamme ca uppajjati cittaṃ…pe… ayaṃ vuccati manoviññāṇadhātū’’ti (vibha. 184) –

“其中，什么是意识界(manoviññāṇadhātu)？……（乃至）……在意界(manodhātu)生起灭后无间而生起的心……（乃至）……缘于意(mana)和法(dhamma)而生起的心……（乃至）……这被称为意识界。”

Evaṃ vibhattā. Tattha sabbadhammesu vā pana paṭhamasamannāhāroti ettha pañcaviññāṇavisayesu sabbadhammesūti evaṃ attho gahetabbo. Manodhātuyāpi uppajjitvā niruddhasamanantarāti ettha pana pi-kāro sampiṇḍanattho, tasmā manodhātuyāpi santīraṇavoṭṭhabbanādimanoviññāṇadhātuyāpīti evamattho gahetabbo. Manañca paṭiccātiādīsu manodvāre bhavaṅgamanañceva catubhūmakadhammārammaṇañca paṭicca sahāvajjanakajavanaṃ nibbattatīti attho. Ayaṃ abhidhammabhājanīyanayo.

如是已分别。其中，“或者对于一切法，最初作意”一句，此处应理解为于五识所缘的一切法中初次作意。“在意界生起灭后无间”一句，此处“亦”(pi)字有集合之义，因此应理解为亦依意界以及推度、确定等意识界。“缘意”等句中，意思是说依意门有分心以及四地之法为所缘，与转向心和速行心一同生起。这是阿毗达摩分别的方式。

Pañhāpucchakanaye pana aṭṭhārasannaṃ dhātūnaṃ kati kusalā…pe… kati araṇāti? Soḷasa dhātuyo abyākatā, dve dhātuyo tidhāpi honti…pe… dasa dhātuyo nevavipākanavipākadhammadhammā, pañca dhātuyo vipākā, manodhātu siyā vipākā, siyā nevavipākanavipākadhammadhammā, dve dhātuyo tidhāpi [Pg.181] honti. Dasa dhātuyo upādinnupādāniyā, saddadhātuyo anupādinnupādāniyā, pañca dhātuyo siyā upādinnupādāniyā, siyā anupādinnupādāniyā, dve dhātuyo tidhāpi…pe… dasa dhātuyo siyā uppannā, siyā uppādino, saddadhātu siyā uppannā, siyā anuppannā, siyā na vattabbā uppādinoti, cha dhātuyo tidhāpi. Dhammadhātu tidhāva…pe… rūpadhātu sanidassanasappaṭighā, nava dhātuyo anidassanasappaṭighā, aṭṭha dhātuyo anidassanaappaṭighā. Sattarasa dhātuyo na hetū, dhammadhātu dvidhāva…pe… soḷasa dhātuyo araṇā, dve dhātuyo dvidhāpīti ayaṃ pañhāpucchakanayo.

然而在问答法中，十八界中有多少是善的……（乃至）……多少是无诤的？十六界是无记的，两界则有三种情况……（乃至）……十界既非异熟也非异熟法，五界是异熟，意界可能是异熟，也可能既非异熟也非异熟法，两界则有三种情况。十界是所执取且是执取所缘的，七界是非所执取且是执取所缘的，五界可能是所执取且是执取所缘的，也可能非所执取且是执取所缘的，两界则有三种情况……（乃至）……十界可能是已生的，也可能是能生的，七界可能是已生的，也可能是未生的，也可能不可说是能生的，六界则有三种情况。法界有三种情况……（乃至）……色界是有见有对的，九界是无见有对的，八界是无见无对的。十七界不是因，法界有两种情况……（乃至）……十六界是无诤的，两界则有两种情况。这就是问答法。

Idāni panetāsaṃ –

现在，关于这些——

Kamatāvattato daṭṭhabbā, paccayānaṃ vibhāgato;

Dhātūnamidha viññeyyo, pāḷimuttavinicchayo.

应依次第与周遍而观，依诸缘之分别；此处诸界应知，此乃圣典之外的决择。

Tattha kamato tāva idhāpi desanākkamova yujjati. So ca panāyaṃ hetuphalānupubbavavatthānavasena vutto. Cakkhudhātu rūpadhātūti idaṃ hi dvayaṃ hetu, cakkhuviññāṇadhātūti idaṃ phalaṃ. Evaṃ sabbattha. Ayaṃ tāvettha kamo.

其中，就次第而言，此处的说法次第也是合适的。而这是依因果前后相续的安立而说。眼界与色界，此二者是因；眼识界，此是果。一切处皆如是。这即是此处的次第。

Tāvattato pana yā idha suttantabhājanīye tīhi chakkehi vuttā dhātuyo ceva, tesu tesu suttābhidhammapadesesu ‘‘ābhādhātu…pe… anekadhātunānādhātuloko’’tiādinā āgatā cāti aññāpi bahudhātuyo dissanti, tāsampi vasena paricchedaṃ avatvā kasmā aṭṭhāraseva vuttāti? Tāsampi tadantogadhattā.

然而就周遍而言，此处在《经分别》(Suttantabhājanīya)中以三组六法所说的诸界，以及在各种经与论的章节中以“光明界(ābhādhātu)……（乃至）……种种界、多样界世间”等方式出现的其他众多界，为何不依它们而作分别，而只说十八界呢？因为它们也包含于其中。

Apica vijānanasabhāve viññāṇe jīvasaññīnaṃ tassā cakkhuviññāṇādibhedena anekataṃ, cakkhurūpādipaccayāyattavuttitāya aniccatañca pakāsetvā tasmiṃ dīgharattānusayitajīvasaññāsamūhananatthañca aṭṭhāraseva vuttā. Kiñca bhiyyo [Pg.182] – veneyyajjhāsayavasena ca. Veneyyā hi arūpamūḷho rūpamūḷho ubhayamūḷhoti tividhā honti. Tesaṃ tiṇṇampi yathākkamaṃ nātisaṅkhepavitthārato arūpabhedavibhāvinī khandhadesanā, rūpabhedavibhāvinī āyatanadesanā, tadubhayabhedavibhāvinī dhātudesanā sappāyāti veneyyajjhāsayavasena aṭṭhāraseva vuttāti. Vuttañca –

此外，为了破除众生对于具有识别作用的识所产生的生命之想，佛陀阐明了识由于眼识等种种差别而呈现多样性，以及识依赖于眼、色等条件而生起的无常性，从而消除众生长期以来潜藏的生命之想，因此只说了十八界。而且，还因为众生的根性意乐不同。因为可调伏的众生有三种：迷惑于无色界的、迷惑于色界的、以及两者都迷惑的。对于这三种人，分别以不过于简略也不过于冗长的方式，宣说适合他们的教法：分析无色界差别的蕴的教说、分析色界差别的处的教说、以及分析两者差别的界的教说，因此，因为适应可调伏众生的根性意乐，所以才只说了十八界。并且如是说：

‘‘Saṅkhepavitthāranayena tathā tathā hi,Dhammaṃ pakāsayati esa yathā yathāssa;

Saddhammatejavihataṃ vilayaṃ khaṇena,Veneyyasattahadayesu tamo payātī’’ti. (vibha. aṭṭha. 183);

“或略或广应根器，如是如是演妙谛。正法威光摧愚昧，应度众生心开霁。”

Ayamettha tāvattatā.

此即此处的周遍义。

Daṭṭhabbato panetā sabbāpi saṅkhatā dhātuyo pubbantāparantavivittato, dhuvasubhasukhattabhāvasuññato, paccayāyattavuttito ca daṭṭhabbā. Visesato panettha bheritalaṃ viya cakkhudhātu daṭṭhabbā, daṇḍo viya rūpadhātu, saddo viya cakkhuviññāṇadhātu. Tathā tissopi cetā yathākkamaṃ ādāsatalamukhamukhanimittāni viya. Tathā tilayantacakkatelāni viya, adharāraṇīuttarāraṇīaggī viya ca daṭṭhabbā. Esa nayo sotadhātuādīsupi. Manodhātu pana yathāsambhavato cakkhuviññāṇadhātuādīnaṃ purecarānucarā viya daṭṭhabbā. Dhammadhātuyaṃ pana vedanā sallasūlamiva, saññā rittamuṭṭhi viya, saṅkhārā visarukkhamiva, sukhumarūpaṃ khuracakkaṃ viya, asaṅkhatā dhātu khemantabhūmi viya ca daṭṭhabbā, manoviññāṇadhātu pana makkaṭo viya, assakhaḷuṅko viya, yatthakāmanipātito vehāsakkhittadaṇḍo viya, raṅganaṭo viya ca daṭṭhabbā. Ayamettha daṭṭhabbatā.

就应观察而言，当知一切有为界皆应如是观察：远离前际与后际，空无恒常、净、乐、我之自性，且依缘而转。特别地，在此处，眼界(cakkhudhātu)应视为鼓面，色界(rūpadhātu)应视为鼓槌，眼识界(cakkhuviññāṇadhātu)应视为鼓声。同样，这三者依次应视为镜面、面容和面容的影像。又应视为芝麻、榨轮和油，以及下钻木、上钻木和火。此理亦适用于耳界(sotadhātu)等。意界(manodhātu)则应视为眼识界等可能的前行者和后随者。在法界(dhammadhātu)中，受(vedanā)应视为箭或刺，想(saññā)应视为空拳，行(saṅkhārā)应视为毒树，细微色(sukhumārūpa)应视为剃刀轮，无为界(asaṅkhatā dhātu)应视为安稳之地，意识界(manoviññāṇadhātu)则应视为猴子、劣马、随处掉落的空中抛出的棍子，以及演员。此即此处的应观察义。

Paccayānaṃ [Pg.183] vibhāgato panettha cakkhuviññāṇadhātuyā cakkhu nissayapaccayo, rūpaṃ ārammaṇapaccayo, kiriyāmanodhātu anantarapaccayo, tayo arūpino khandhā sahajātapaccayo. Evaṃ sotaviññāṇādīsupi. Manoviññāṇadhātuyā pana manodhātu anantarapaccayo, dhammadhātu ārammaṇapaccayo, sampayuttanissayasahajātādipaccayoti ayaṃ paccayavibhāgo. Evaṃ viññeyyo pāḷimuttavinicchayo.

从缘(paccaya)的分别来看，此处眼识界(cakkhuviññāṇadhātu)中：眼(cakkhu)是依止缘(nissayapaccaya)，色(rūpa)是所缘缘(ārammaṇapaccaya)，作用意界(kiriyāmanodhātu)是无间缘(anantarapaccaya)，三种无色蕴(arūpino khandhā)是俱生缘(sahajātapaccaya)。耳识界(sotaviññāṇadhātu)等亦复如是。至于意识界(manoviññāṇadhātu)中：意界(manodhātu)是无间缘，法界(dhammadhātu)是所缘缘，以及相应缘(sampayuttapaccaya)、依止缘、俱生缘等。这就是缘的分别。应当如是理解巴利圣典之外的抉择(vinicchaya)。

Dhātuvibhaṅgamātikatthavaṇṇanā niṭṭhitā.

《界分别》纲要释义 终。

Saccavibhaṅgamātikatthavaṇṇanā

谛分别纲要释义

Saccavibhaṅgamātikāya pana atthato tāva – cattāri ariyasaccānīti etthāyaṃ sacca-saddo anekesu atthesu dissati. Seyyathidaṃ – ‘‘saccaṃ bhaṇe na kujjheyyā’’tiādīsu (dha. pa. 224) vācāsacce. ‘‘Sacce ṭhitā samaṇabrāhmaṇā’’tiādīsu (jā. 2.21.433) viratisacce. ‘‘Kasmā nu saccāni vadanti nānā, pavādiyāse kusalāvadānā’’tiādīsu (su. ni. 891) diṭṭhisacce. ‘‘Ekaṃ hi saccaṃ, na dutiyamatthī’’tiādīsu (su. ni. 890) paramatthasacce, nibbāne ceva magge ca. ‘‘Catunnaṃ ariyasaccānaṃ kati kusalā’’tiādīsu (vibha. 216) ariyasacce. Svāyamidhāpi ariyasacce vattati. Kenaṭṭhena saccāni? Tathaṭṭhena. Koyaṃ tathaṭṭho nāma? Yo paññācakkhunā upaparikkhamānānaṃ māyāva viparīto, marīcīva visaṃvādako, titthiyānaṃ atthā viya anupalabbhamānasabhāvo ca na hoti, atha kho bādhanappabhavasantiniyyānabhūtena tacchāviparītabhūtabhāvena ariyañāṇassa gocaro hoti. Ayaṃ tathaṭṭho saccaṭṭhoti veditabbo. Vuttañca –

在《谛分别》(Saccavibhaṅga)的纲要(mātikā)中，首先从意义上说——“四圣谛”(cattāri ariyasaccāni)。此处，“谛”(sacca)一词出现在多种意义中。例如：“说真实语，不发怒”等等(《法句经》224)是指言语之谛(vācāsacca)；“安住于谛的沙门婆罗门”等等(《本生经》2.21.433)是指离(恶)之谛(viratisacca)；“为何各执己见的论师们，都说种种真实，善说微妙法”等等(《经集》891)是指见解之谛(diṭṭhisacca)；“只有一个真理，没有第二个”等等(《经集》890)是指胜义谛(paramatthasacca)，即涅槃(nibbāna)与道(magga)；“四圣谛中有多少是善的”等等(《分别论》216)是指圣谛(ariyasacca)。此处亦是就圣谛而言。以何义为谛？以如实义(tathaṭṭha)。何谓如实义？即以智慧之眼(paññācakkhu)观察时，它不像幻术般颠倒，不像阳焰般欺瞒，不像外道(titthiya)所求那样无有自性可得，而是以其作为逼恼、集起、寂静与出离的真实不颠倒之性，成为圣智(ariyañāṇa)的所缘。应当知道这如实义就是谛义(saccaṭṭha)。如是说：

‘‘Iti [Pg.184] tacchāvipallāsabhūtabhāvaṃ catūsupi;

Dukkhādīsvavisesena, saccaṭṭhaṃ āhu paṇḍitā’’ti (vibha. aṭṭha. 189;

sārattha. ṭī. mahāvagga 3.14).

“因此，于四谛中，其真实不颠倒之性，以及于苦等无有差别，智者(paṇḍita)说为谛义(saccaṭṭha)。”

Ariyāni ca tāni saccāni cāti ariyasaccāni. Ariyānīti uttamāni, avisaṃvādakānīti attho. Ariyehi buddhādīhi paṭivijjhitabbāni saccāni, ariyassa vā sammāsambuddhassa santakāni saccāni tena uppāditattā, pakāsitattā ca, ariyabhāvakarāni vā saccāni tesaṃ abhisambuddhattā ariyabhāvasiddhitoti ariyasaccāni. ‘‘Dukkhaṃ ariyasacca’’ntiādīsu pana du-iti ayaṃ saddo kucchite dissati. Kucchitaṃ hi puttaṃ ‘‘duputto’’ti vadanti. Khaṃ-saddo pana tucche. Tucchaṃ hi ākāsaṃ ‘‘kha’’nti vuccati. Idañca paṭhamasaccaṃ kucchitaṃ anekopaddavādhiṭṭhānato, tucchaṃ bālajanaparikappitadhuvasubhasukhattabhāvavirahitato, tasmā kucchitattā, tucchattā ca ‘‘dukkha’’nti vuccati. Saṃ-iti ca ayaṃ saddo ‘‘samāgamo, sameta’’ntiādīsu saṃyogaṃ dīpeti. U-iti ayaṃ saddo ‘‘uppannaṃ udita’’ntiādīsu uppattiṃ. Aya-saddo pana kāraṇaṃ dīpeti. Idañca dutiyasaccaṃ avasesapaccayasamāyoge sati dukkhassuppattikāraṇanti ‘‘dukkhasamudayo’’ti vuccati.

圣谛(ariyasaccāni)即圣(ariya)与谛(sacca)。所谓“圣”者，是最上、不欺瞒之义。此是佛陀等圣者所通达之谛，或为正等觉者所有之谛，因其由彼所生起、所开示故；或能成就圣性之谛，因遍觉此等谛而成就圣性故，是为圣谛。于“苦圣谛”(dukkhaṃ ariyasaccaṃ)等词中，“du”字见于可厌义，如称劣子为“恶子”(duputto)；“khaṃ”字则为空义，如称虚空为“空”(khaṃ)。此第一圣谛，因是诸多灾患的处所故可厌，因远离凡夫所构想的恒常、美好、快乐、自我的体性故为空，是故因其可厌与空而称为“苦”(dukkha)。“集”(samudaya)字中，“saṃ”字于“结合”(samāgamo)、“集合”(sameta)等词中显示结合义；“u”字于“生起”(uppannaṃ)、“出现”(udita)等词中显示生起义；“aya”字则显示原因义。此第二圣谛，于其余诸缘聚合时，是苦生起的原因，故称为“苦集”(dukkhasamudayo)。

Tatiyasaccaṃ pana yasmā ni-saddo abhāvaṃ, rodha-saddo cārakaṃ dīpeti, tasmā abhāvo ettha, etasmiṃ vā adhigate saṃsāracārakasaṅkhātassa dukkhanirodhassa sabbagatisuññattā, tappaṭipakkhattā cāti ‘‘dukkhanirodha’’nti vuccati, dukkhassa vā anuppādanirodhapaccayattā. Catutthaṃ pana yasmā etaṃ dukkhanirodhaṃ gacchati, sattaṃ vā taṃ gamayati ārammaṇavasena tadabhimukhattā, paṭipadā ca hoti dukkhanirodhappattiyā, tasmā ‘‘dukkhanirodhagāminī paṭipadā’’ti vuccati.

第三圣谛(tatiyasaccaṃ)中，“ni”字表示无，“rodha”字表示监牢。因此，于此(灭谛)中无有监牢，或者当证得它时，名为轮回监牢之苦，因于一切趣中皆空，且与苦对立而止息，故称为“苦灭”(dukkhanirodha)；或因其是苦不生与息灭之缘故。第四圣谛中，因为它能够导向苦灭，或者引导众生以其为所缘而趋向苦灭，而且它是通往苦灭的道路，所以称为“导向苦灭之道”(dukkhanirodhagāminī paṭipadā)。

Apica [Pg.185] dukkhādīnaṃ cattāro cattāro atthā vibhattā tathā avitathā anaññathā, ye dukkhādīni abhisamentehi abhisametabbā. Yathāha –

此外，苦等(dukkhādīnaṃ)各自有四种意义，已如实、不虚、不异地分别，是欲遍知苦等者所应遍知的。正如所说——

‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho …pe… nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho…pe… maggassa niyyānaṭṭho hetvaṭṭho dassanaṭṭho ādhipateyyaṭṭho…pe… anaññathā’’ti (paṭi. ma. 2.8).

“苦的逼迫义、有为义、热恼义、变易义，这四种是苦的苦性，如实、不虚妄、无差异。集的积聚义、因缘义、连结义、障碍义……（广说）……灭的离脱义、寂静义、无为义、不死义……（广说）……道的出离义、因义、见义、增上义……（广说）……无差异。”（《无碍解道》2.8）

Evaṃ vibhattānaṃ catunnaṃ catunnaṃ atthānaṃ vasena dukkhādīni veditabbāni. Ayaṃ tāvettha padattho.

如是，当依已分别的四种四种意义来了知苦等。以上是此处的语词义。

Dhammabhedato pana taṇhāvajjitā sabbalokiyadhammā, saṃkilesikavajjitā vā dukkhasaccaṃ nāma, taṇhā pana sabbā akusalā vā lokiyakusalā vā dhammā samudayasaccaṃ nāma, nibbānaṃ nirodhasaccaṃ nāma, lokuttarakusalacittasampayuttāni aṭṭhamaggaṅgāni dukkhanirodhagāminī paṭipadā ariyasaccaṃ nāma. Imehi pana maggaṅgehi sampayuttā cittacetasikā dhammā ceva sāmaññaphalāni cettha asaṅgahitānīti veditabbāni. Tāni hi ‘‘yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 3.15) vacanato saṅkhāradukkhasaṅgahitānipi. Yāya pariññāya bhagavati brahmacariyaṃ vussati tathattena na honti, dukkhaṃ ariyasaccanti na vuccanti, tāni ṭhapetvā sabbe lokiyalokuttaradhammā saṅgahitāti daṭṭhabbā. Ayaṃ dhammabhedo.

就法的分别而言，除去渴爱(taṇhā)的一切世间法，或除去染污法(saṃkilesika)的法，名为苦圣谛；渴爱，以及一切不善法或世间善法，名为集圣谛；涅槃(nibbāna)名为灭圣谛；与出世间善心相应的八道支(aṭṭhamaggaṅgāni)名为导向苦灭之道的圣谛。当知，与此等道支相应的心、心所法，以及沙门果(sāmaññaphalāni)，于此(苦谛)中并未被含摄。因为依据“凡无常者皆是苦”（《相应部》3.15）之说，它们虽被摄于行苦(saṅkhāradukkha)中，但为遍知此(苦)故，于世尊(bhagavā)教下修习梵行，而彼等(道与果)并非如是(应被遍知者)，故不被称为苦圣谛。当知，除此等外，一切世间与出世间法皆被(四谛所)含摄。此即法的分别。

Vibhaṅganayato panettha suttantabhājanīye dukkhasaccaṃ tāva –

于此，依《分别论》之方法，在经分别(suttantabhājanīye)中，首先是苦圣谛——

‘‘Tattha [Pg.186] katamaṃ dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati, tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā’’ti (vibha. 190) –

“于此，何为苦圣谛？生(jāti)是苦，老(jarā)是苦，死(maraṇaṃ)是苦，愁(soka)、悲(parideva)、苦(dukkha)、忧(domanassa)、恼(upāyāsā)是苦，与不爱者会是苦，与爱者离是苦，所求不得亦是苦，简言之，五取蕴(pañcupādānakkhandhā)是苦。”（《分别论》190）

Uddisitvā vibhattaṃ. Tattha dukkhaṃ tividhaṃ hoti dukkhadukkhaṃ vipariṇāmadukkhaṃ saṅkhāradukkhanti. Tattha dukkhadukkhaṃ duvidhaṃ pariyāyadukkhaṃ nippariyāyadukkhanti. Tattha kāyikacetasikadukkhadomanassavedanā nippariyāyadukkhaṃ nāma, tadavasesā pana dukkhadukkhassa vatthubhūtā pañcupādānakkhandhā pariyāyadukkhaṃ nāma. Sukhasomanassavedanā vipariṇāmadukkhaṃ nāma. Sabbe pana pañcupādānakkhandhā, sabbasaṅkhatā vā saṅkhāradukkhaṃ nāma. Imesaṃ tiṇṇaṃ dukkhānaṃ vasena yathāyogaṃ tīsu bhavesu jātiādīnaṃ dukkhadukkhatā veditabbā. Kāmabhavasmiṃ hi jāti tāva sayaṃ na dukkhā, apāyagatimanussagatiādīsu pana nirayaggisantāpādimūlakaṃ, gabbhokkantikādimūlakaṃ, jighacchāpipāsādimūlakañca dukkhaṃ tassa sabbassa kāyikacetasikadukkhassa vatthubhāvena pariyāyato dukkhanti. Tathā jarāmaraṇādayopi. Kevalaṃ jarā kāyadubbalatāmūlassa, puttadārādiparibhavamūlassa ca, maraṇaṃ pana māraṇantikavedanābhūtassa, nirayādigatinimittadassanamūlassa ca dukkhassa vatthubhāvato, sokādayo sokādimūlassa kāyikacetasikadukkhassa vatthubhāvattā ceva sayaṃ dukkhattā ca dukkhāti veditabbā. Vipariṇāmadukkhasaṅkhāradukkhatā cesaṃ pasiddhāyeva. Evaṃ kāmabhave jātiādīnaṃ tīhipi dukkhehi dukkhatā veditabbā. Rūpārūpabhavesu pana yasmā sokaparidevadukkhadomanassupāyāsā na santi, tasmā tattha jātiādīnaṃ [Pg.187] vipariṇāmadukkhasaṅkhāradukkhavasena ca dukkhatā veditabbā, na dukkhadukkhavasenāti ayaṃ dukkhasacce nayo.

已作分别解说。其中苦有三种：苦苦、坏苦、行苦。其中苦苦有两种：间接苦与直接苦。其中，身与心的苦受和忧受，名为直接苦；其余作为苦苦之所依的五取蕴，则名为间接苦。乐受与喜受名为坏苦。一切五取蕴，或说一切有为法，名为行苦。依此三种苦，当知在三有中，生等依其相应而为苦苦。在欲有中，生本身并非苦，但在恶趣、人道等中，它是以地狱火烧、入胎、饥渴等为根本之苦的所依，故间接而言是苦。老、死等也是如此。老，是以身体衰弱及子女妻室等轻蔑为根本的苦的所依；死，则是以临终苦受及见地狱等趣之相为根本的苦的所依。愁等，由于既是以愁等为根本的身心之苦的所依，其本身又是苦，故当知为苦。此等之坏苦与行苦性是已成立的。如是，在欲有中，当知生等由三种苦而为苦。然而，在色有与无色有中，由于没有愁、悲、苦、忧、恼，因此在那里，当知生等仅依坏苦与行苦而为苦，不依苦苦。此即苦谛之理。

Samudayasaccaṃ pana ‘‘kāmataṇhā bhavataṇhā vibhavataṇhā’’ti (vibha. 203) tattakameva uddisitvā ‘‘sā kho panesā taṇhā kattha uppajjamānā uppajjatī’’ti (vibha. 203) pucchitvā channaṃ channaṃ indriyavisayaviññāṇaphassavedanāsaññācetanātaṇhāvitakkavicārānaṃ visayabhūtānaṃ vasena taṇhāya ‘‘etthesā taṇhā uppajjamānā uppajjatī’’ti evaṃ uppattiṃ pakāsetvā vitthārato vibhattaṃ.

集谛，则是仅概述“欲爱、有爱、无有爱”（《分别论》203），然后提问“这渴爱在何处生起时而生起呢？”（《分别论》203），接着就以六根、六境、六识、触、受、想、思、渴爱、寻、伺等作为其所缘，如此详细地分别解说渴爱的生起。

Nirodhasaccaṃ pana ‘‘tassā eva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo’’ti (vibha. 204) vatvā puna ‘‘sā kho panesā taṇhā kattha nirujjhamānā nirujjhatī’’ti (vibha. 204) pucchitvā samudayasacce vuttaindriyādīnaṃ vasena paṭilomato taṇhāya nirodhaṃ pakāsetvā vitthārato vibhattaṃ. Tattha asesavirāganirodhotiādīni padāni nibbānavevacanāni. Nibbānaṃ hi āgamma taṇhā asesā virajjati, nirujjhati, cajīyati, paṭinissajjīyati, muccati, na allīyati, tasmā ‘‘asesavirāganirodho cāgo paṭinissaggo mutti anālayo’’ti vuccati. Ekameva hi nibbānaṃ, nāmāni panassa sabbasaṅkhatānaṃ nāmapaṭipakkhavasena anekāni honti.

灭谛则说：“就是那渴爱的无余离贪灭、舍、弃、解脱、无执。”（《分别论》204）又问道：“这渴爱在何处止息时而止息呢？”（《分别论》204）之后依据在集谛中所说的诸根等，以逆向的方式显示渴爱的止息，并详细地分别解说。在那里，“无余离贪灭”等等的词语都是涅槃的同义词。因为渴爱是依止涅槃而无余离贪、息灭、舍弃、放弃、解脱、不执著的，所以说“无余离贪灭、舍、弃、解脱、无执”。涅槃确实只有一个，然而由于它与所有有为法的名称相对，因此它的名称有许多。

Nanu pāṭekkaṃ nibbānaṃ nāma natthi, kilesakkhayamattameva nibbānaṃ, teneva ca tāsu tāsu suttābhidhammadesanāsu ‘‘rāgakkhayo dosakkhayo’’tiādinā (saṃ. ni. 4.314) vuttanti ce? Na, arahattanibbānānaṃ ekatāpajjanato. Arahattampi hi ‘‘yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo, idaṃ vuccati arahatta’’nti (saṃ. ni. 4.314) rāgādīnaṃ parikkhayante uppannattā upacārena [Pg.188] arahattaṃ rāgakkhayādibhāvena vuccati, tathā rāgādīnaṃ khayahetuttā nibbānampi rāgakkhayādibhāvena vuttanti gahetabbaṃ. Itarathā nibbānassa bahuttaṃ āpajjati rāgādīnaṃ bahunnaṃ khayassāpi bahuttā. Sabbakilesānampi khayassa ekattena paṭhamamaggena diṭṭhiādīnaṃ khaye sabbakilesakkhayo āpajjati, oḷārikattañcassa siyā tiracchānānampi uppannarāgakkhayassa pākaṭattena nibbānappattito, gotrabhūkkhaṇepi ca rāgādikkhayo hoti gotrabhuno nibbānavisayattā, maggassa pana nibbānārammaṇatāappasaṅgo. Na hi attanā khepiyamānakilesakkhayamārabbha maggo uppajjati, abhāvo cassa āpajjati rāgādikkhayabhūtassa pana abhāvassa pakkhavasena tuccharūpattā, tassāpi bhāvattābhāvāva vivekalakkhaṇaṃ na siyā, saṅkhatatā cassa siyā. Na hi kadāci upalabbhamānaṃ asaṅkhataṃ bhavitumarahati sabbesampi ahetukattāpattito, saṅkhatattepi cassa na nibbānattaṃ uppattijarābhaṅgasamaṅgitāya dukkhattā, tathā ca abhāvassāpi abhāvo, anavaṭṭhānañca khīṇānampi rāgādīnaṃ puna uppajjanaṃ yesaṃ tesameva abhāvo abhāvassa vinaṭṭhattā.

有人说：难道没有一个名为涅槃的独立实体，涅槃仅仅是烦恼的灭尽吗？正因如此，在诸多经与论的教法中才说“贪尽、瞋尽”等(《相应部》Saṃ. Ni. 4.314)。[答：]并非如此，因为这会导致阿罗汉果与涅槃成为一体。诚然，阿罗汉果也被称为‘贤友(āvuso)，贪尽、瞋尽、痴尽，此谓阿罗汉果’(《相应部》Saṃ. Ni. 4.314)，这是因为它是在贪等烦恼灭尽时生起的，故以譬喻说阿罗汉果即是贪尽等；同样，涅槃被称为贪尽等，也应理解为涅槃是贪等灭尽之因。否则，涅槃就会有多种，因为众多贪等的灭尽也是多种的。再者，若诸烦恼的灭尽是一体的，那么以初道灭尽见等时，就会导致一切烦恼都灭尽。而且[涅槃]会变得粗鄙，因为连畜生已生起的贪欲的暂时息灭也是显而易见的，[若以此为涅槃]，则它们也证得了涅槃。在种姓心(gotrabhū)刹那，虽有贪等的息灭，但这是因为种姓心以涅槃为所缘。若[涅槃只是烦恼灭尽]，则会导致道不以涅槃为所缘的过失。道并非缘于其自身所断除的烦恼灭尽而生起。并且，[烦恼灭尽]会成为非有，因为作为贪等灭尽的非有，其性空虚。它的有或非有，皆非离系之相，且它会成为有为法。因为有时才被体验到的法，不可能是无为法，否则会导致一切法都无因。若它是有为法，则非涅槃，因为它具有生、老、坏，故是苦。同样，若此非有亦有其非有（即复归于有），则已灭尽的贪等会再次生起，导致不稳定，因为那作为它们灭尽的非有已经消失了。

Apica kāraṇantarena vā bhāve uppanne rāgādīnaṃ na kāci hāni hoti. Na hi aññassuppattiyaṃ aññaṃ vigacchati. Abhāvo bhāvassa virodhi, virodhisannidhāne ca itaraṃ vigacchatīti ce? Kimidaṃ vigamanaṃ nāma. Yadi tampi bhāvarūpaṃ, samānadosatā cassa siyā anavaṭṭhānañca, na ca atthasiddhi. Yadi tuccharūpaṃ, kiṃ paṭhamamevassa tuccharūpatāya upagatāya dūrampi gantvā upagantabbāti siddhā, rāgādikkhayabhūtassa nibbānassa tuccharūpatāya abhāvo, na ca abhāvo eva nibbānaṃ. Atītānāgatadosānamabhāve nibbānappattiyā abhāvato vattamānānañca [Pg.189] abhāvo nāma. Abhāvo nāma na kilesavigamamatto, api tu anuppattibhāvena. Accantavigamo nibbānenāpi sampādīyatīti ce? Na, tassa kāraṇabhāvā. Vipassanā kāraṇamiti ce? Na, attādivikappajanakasaṅkhatadhammadassanena vinā anattādivikappabhūtāya vipassanāya anuppattito. Yadi hi uppajjeyya, tāya sabbepi sattā vimuttā eva siyuṃ, no ca kadāci na puccheyya viruddhadhammadassanābhāvā. Na hi dassanaṃ vinā vikappo sambhavati, na ca attāti vikappajanakarūpādidassanameva tabbiruddhavikappajanakaṃ hoti. Buddhānañca paramparopadesena rūpādīsu vipassanāvikappo uppajjatīti ce? Na, tesampi viruddhadassanābhāvena vipassanāvikappānuppattito. Na hi yādisāya kāraṇasāmaggiyā yādisaṃ kāriyaṃ uppajjati, tādisāya eva tabbiruddhaṃ uppajjati ahetukattappasaṅgato. Na ca viruddhadassanābhāvena ekassa vipassanāvikappajanakasāmatthiyābhāvato tādisānaṃ paramparāyapi tabbhāvo, tadupadeso ca sambhavati. Tilakkhaṇūpadesanānantarikatāya pana buddhānaṃ nibbānasacchikiriyā siddhi, tenevassa kilesānamaccantappahānassa, vipassanopadesasāmatthiyassa ca siddhīti nibbānameva tadubhayakāraṇaṃ, nāññanti gahetabbaṃ.

再者，若因其他原因而有法生起，贪等烦恼不会有丝毫减损。因为一个法的生起，另一个法不会因此消失。如果说“非有是有的对立面，当对立面存在时，另一者便会消失”，那么，这所谓的“消失”是什么呢？如果它也是一种实有法，那么它就与（被对立的）法有同样的过失，并且会导致无穷后退，也无法成就其义。如果它是虚无，那么既然最初就已接受其虚无之性，又何须舍近求远地去接受它呢？（事实上，）作为贪等灭尽的涅槃并非虚无，并且非有本身也并非涅槃。因为过去、未来的过患不存在，所以（单凭此）无法证得涅槃；而现在的（过患）不存在，也只是名为“不存在”而已。所谓的“不存在”，不仅指烦恼的止息，更是指其不再生起的状态。如果说“究竟的断离也是由涅槃所成就”，此说不确，因为它是（断离的）因。如果说“观(vipassanā)是因”，此说亦不确，因为若无能见及引生“我”等分别的有为法，则作为“无我”等分别的观便无法生起。倘若观能够（无因而）生起，那么一切众生都应已解脱，并且（由于未见相违法）也绝不会停止发问。没有现见，分别就不会生起；而引生“有我”之分别的色等现见，本身并不会引生与其相违的分别。如果说“佛陀通过次第教授，所以在色等法上生起了观的分别”，此说亦不确，因为他们（在证悟前）也未见及相违之法，故观的分别无法生起。某种因缘和合只能产生某种结果，同样的因缘绝不会产生相反的结果，否则就会堕入无因论。并且，由于未见及相违之法，一人尚且不具备生起观之分别的能力，这样的次第传承及其教导又如何可能存在呢？然而，佛陀们证悟涅槃，是紧随于三相的教导之后而成就的。正是因此，才成就了烦恼的究竟断除和教导观的能力。所以应当了知，涅槃正是此二者的原因，而非其他。

Kasmā pana nibbānadassanena rāgādīnaṃ accantappahānaṃ, tilakkhaṇañca hoti. Na hi aññassa dassanena itararāgappahānaṃ, tilakkhaṇañāṇañca yuttanti? Na, asaṅkhatadassanena saṅkhatassa vā dosassa vā pākaṭattā. Diṭṭhaaccantasukhānaṃ hi vaṭṭasukhe, tannissayārammaṇādīsu ca sukhābhimāno, vaṭṭābhirati ca pahīyati diṭṭhaparatīrassa nāvikassa nāvāyekadese sukhābhimānābhiratiyo viya. Apica saṅkhatadhammesu allinā rāgādayo asaṅkhatadhamme saṇṭhātuṃ na [Pg.190] sakkonti aggikkhandhe viya makkhikā, thale viya ca jalacarā, nibbānadassanena pahīnadosassa cittassa yāthāvato tesu saṅkhatesu tilakkhaṇadassanaṃ sambhavati bhesajjālepena vihatakācatimirādidosassa cakkhuno ghaṭādirūpadassanaṃ viya, diṭṭhadosesu cassa saṅkhāresu na puna rāgādīnamuppatti ñātā sucibhāve viya vaccakūpeti veditabbaṃ.

然而，为何见涅槃能究竟断除贪等烦恼，并得见三相？难道见一法而断除另一法（贪等），并生起三相智是合理的吗？并非如此。这是因为见到无为法时，有为法或其过患便会显现。诚然，对于已见究竟安乐者而言，他们对轮回之乐及作为其所依的所缘等的乐想与贪着，便会断除，如同已见彼岸的船夫，对船上某处的乐想与贪着会断除一般。再者，执着于有为法的贪等烦恼，无法安住于无为法，如同飞蛾无法停于火堆，水族无法活于陆地。通过见涅槃而断除过患的心，能够如实地在那些有为法中见到三相，如同以药膏除去眼翳等障后，眼睛能见到瓶子等色法一般。并且，当见到诸行的过患后，贪等烦恼便不再生起，应当了知，这就像了知粪坑的不净后（便不再对其生起贪着）一样。

Kasmā pana kesañci sattānaṃ eva nibbānasacchikiriyāsambhavo, na sabbesanti? Anādibuddhaparamparopadesasāpekkhattā, tesañca upadesakānaṃ sabbattha sabbadā abhāvato, sotūnañca khaṇasampattiyā accantadullabhattā, cakkavāḷānañca anantattā, tasmā keci eva buddhuppādakāle tilakkhaṇopadesalābhena nibbānaṃ sacchikaronti, na sabbeti gahetabbaṃ.

然而，为何只有某些众生能证悟涅槃，而非所有众生呢？因为这需要依赖无始以来佛陀传承的教导，而这些教导者并非在所有地方、所有时间都存在；听闻者要获得（听法的）胜缘良机也极其难得；并且世界体系无穷无尽。因此应当了知：只有少数众生在佛陀出世时，通过获得三相的教导而证悟涅槃，并非所有众生都能如此。

Kathaṃ panettha rāgādīnaṃ accantavigamo nibbānena sādhīyatīti? Na tāva so, atītānāgatānaṃ tesamidāni abhāvā, pubbe ca tassa vijjamānattā, vattamānānaṃ sarasanirodhato. Kathañcassa tuccharūpassa nibbānassa hetutte yathāvuttadosānamavasaroti ce? Na, tassa bhāvarūpattā. Pubbabhāgapaṭipattiyā hi nibbānamārabbha anusayājananabhāvena uppannamaggā eva kilesānamanuppādanirodho taduppattiyā āyatiṃ uppajjanārahānaṃ anuppattito aggisannidhāne aṅkurājanakabhāvena uppannasālikkhandhassa bījatābhāvarūpatā viya. Na hi abhāvo nāma koci paramatthato atthi, yo kāraṇena janīyati tabbiruddhakkhaṇuppādanabhāvovuppādanaṃ anekakkhaṇuppādanena khandhakārābhāvuppādanaṃ viya, tasmā kilesānaṃ anuppattinirodhasaṅkhātassa ariyamaggassa upanissayattā upanissayopacārena nibbānaṃ ‘‘asesavirāganirodho’’tiādinā vuttaṃ. Sarūpeneva kasmā na vuttanti ce? Abhisukhumattā, anupaladdhapubbattā ca, sukhumatā cassa bhagavato [Pg.191] appossukkatāvacanato, ariyena cakkhunā passitabbato ca veditabbā.

那么，贪等烦恼的究竟断离是如何由涅槃成就的呢？（并非直接成就。）首先，那些过去和未来的烦恼如今已不存在，而先前它们曾存在过；现在的烦恼则因其自性而息灭。若问：“为何将此虚无形态的涅槃作为因，却没有如前所述的过失呢？”答：因为它（涅槃）是实有法。通过前分修行，缘取涅槃，以不引生随眠的方式而生起的圣道，本身即是烦恼的不生而灭。因为此道生起，未来应生的烦恼便不再生起，如同靠近火堆的稻谷堆丧失了发芽的能力一般。毕竟，在胜义中，并无任何名为“非有”之法可由因缘所生。所谓的“灭”，即是生起与彼相违之刹那，犹如通过多刹那的生起而导致蕴聚形态的消失。因此，被称为“烦恼不生而灭”的圣道，以涅槃为强依止(upanissaya)；正是通过这种强依止的转喻，涅槃才被称为“无余离贪灭”等。若问：“为何不直接以其自相来宣说呢？”答：因为它极其微细，且前所未曾证得。其微细性，从世尊（初时）不欲说法的言教中，以及（此法）唯有圣者之眼才能得见之处，便可知晓。

Ettha pana paravādī āha – ‘‘nattheva nibbānaṃ anupalabbhanīyato’’ti. Na anupalabbhanīyaṃ tassa siddhattā. Upalabbhati hi taṃ tadanurūpapaṭipattiyā ariyehi. Apica nibbānaṃ natthīti na vattabbaṃ sabbasattānaṃ viruddhadhammānaṃ bhāvena apavaggābhāvappasaṅgato. Na ca taṃ yuttaṃ uṇhādipaṭipakkhassa sītādino viya bhavapaṭipakkhassa nibbānassapi avassaṃbhāvā. Vuttañca –

于此，他论者说：“涅槃实不存在，以其不可得故。”（答曰：涅槃）非不可得，以其已成就故。诸圣者由如理行道而证得之。复次，不应言涅槃不存在，否则一切众生将无从出离。此说不应理，因为对立法必然存在：犹如热有冷为对治，如是，有(bhava)亦必有涅槃为对治。如是说：

‘‘Yathāpi uṇhe vijjante, aparaṃ vijjati sītalaṃ;

Evaṃ tividhaggi vijjante, nibbānaṃ icchitabbaka’’nti. (bu. vaṃ. 2.11) –

“犹如热恼时，亦有清凉在；三火虽炽盛，涅槃应求得。”（《佛种姓经》2.11）

Ādi. Accantanirodhahetuno vipassanopadesassa dassanato ca attheva nibbānaṃ taṃ vinā tassāsambhavatoti vuttovāyamattho. Tadetaṃ purimāya koṭiyā abhāvato appabhavaṃ, tatova ajarāmaraṇaṃ, niccañca hotīti aṇuādīnampi niccabhāvapatti nibbānasseva niccattāti ce? Na, bhinnādhikaraṇattena hetulakkhaṇassānupapattito. Aṇuādīnampi asaṅkhatatā iti ce? Na, asaṅkhatatāsiddhito asaṅkhatānañcānekattānupapattito. Yadi hi asaṅkhataṃ nāma bhaveyya, ekeneva bhavitabbaṃ desakālasabhāvabhedassa kāraṇabhedakattā, bhinnasabhāvānampi ahetukatte atippasaṅgato.

等。又，涅槃确实存在，因为它是作为究竟寂灭之因的观(vipassanā)教导的所缘，并且没有它（涅槃），那（观）就不可能（生起），此义如是说。若说：此（涅槃）因无初际故无生，因此不老不死，且是常。那么，微尘等物是否也如涅槃一样，获得了常性呢？并非如此，因为所依不同，且其因的特相不成立故。若说：微尘等物也是无为吗？并非如此，因为（其）无为性未被证实，且无为法不应有多种。若真有无为法，则只应有一个，因为处、时、自性之差别是因差别之故；若自性不同之法亦无因，则有过咎。

Saṅkhatehi sabhāvabhinnassa nibbānassa kathaṃ ahetukatāti ce? Asaṅkhatasabhāvena saṅkhatasabhāvehi bhinnassa kāraṇānapekkhattā. Asaṅkhatatte hi samāne bhavasabhāvabhedo [Pg.192] kāraṇabhedaṃ sūcayati, tasmā ekameva niccaṃ bhavitumarahati, tañca yathāvuttayuttito, sabbaññuvacanato ca paramatthato vijjamānaṃ nibbānameva. Vuttaṃ hetaṃ bhagavatā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti (itivu. 43). Ayaṃ dukkhanirodhasacce nayo.

若问：自性有异于诸有为法的涅槃，如何是无因的呢？因其以无为自性而异于诸有为自性，故不待众缘。若（诸法）同为无为，而其存在自性有别，则显示其因有别。是故，只应有一种常法存在。而此（常法），依前述之理及一切知者之言，于胜义中实有者，唯是涅槃。此为世尊所说：“诸比丘，有不生、不成、不作、无为者。”（《如是语》43）此为苦灭谛之理趣。

Itaraṃ pana ‘‘sammādiṭṭhi…pe… sammāsamādhī’’ti uddisitvā vitthārato vibhattaṃ. Vinicchayo panettha maggaṅgavibhaṅge āvi bhavissatīti ayaṃ suttantabhājanīyanayo.

其余“正见……乃至……正定”，乃举纲后广为分别。于此之抉择，将于《道支分别》(Maggaṅgavibhaṅga)中明示。此即经分别(Suttantabhājanīya)之理趣。

Abhidhammabhājanīye pana –

于阿毗达摩分别(Abhidhammabhājanīya)中则——

‘‘Cattāri saccāni dukkhaṃ dukkhasamudayo dukkhanirodho dukkhanirodhagāminī paṭipadā. Tattha taṇhā dukkhasamudayo. Avasesā sāsavadhammā…pe… dukkhaṃ. Taṇhāya pahānaṃ dukkhanirodho. Aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadā’’ti (vibha. 206) –

“四谛：苦、苦集、苦灭、导向苦灭之道。其中，爱是苦集。其余有漏法……是苦。爱之断是苦灭。八支道是导向苦灭之道。”（《分别论》206）

Vatvā aṭṭha maggaṅgāni vitthārato niddisitvā ‘‘avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā’’ti (vibha. 206 ādayo) evaṃ paṭhamavāre cattāri saccāni vibhattāni. Tāni puna aparehipi ‘‘taṇhā, avasesā ca kilesā samudayo, tathā taṇhā, avasesā ca kilesā, avasesā ca akusalā samudayo, tathā taṇhā, avasesā ca kilesā, avasesā ca akusalā, tīṇi ca kusalamūlāni, sāsavāni samudayo, tathā taṇhā, avasesā ca kilesā, avasesā ca akusalā, tīṇi ca kusalamūlāni, sāsavāni, avasesā ca sāsavakusaladhammā samudayo. Avasesā sāsavadhammā dukkhaṃ, tassa tassa samudayassa pahānaṃ nirodho, aṭṭhaṅgiko maggo paṭipadā’’ti [Pg.193] imehi vārehi vibhattāni. Tattha ‘‘ariyasaccānī’’ti avatvā nippadesato paccayasaṅkhātaṃ samudayaṃ dassetuṃ ‘‘saccānī’’ti vuttaṃ. Ariyasaccesu hi taṇhāva samudayo, na itare. Na ca kevalaṃ taṇhāva dukkhaṃ samudāneti, avasesā kusalākusalāpi paccayaṃ samudānentiyevāti tepi samudayato dassetuṃ ‘‘saccāni’’tveva vuttaṃ. Tato paraṃ yasmā aṭṭhaṅgiko maggova paṭipadāti. Sampayuttā pana phassādayo sabbepi dhammā paṭipadā eva, tasmā taṃ nayaṃ dassetuṃ sabbasaṅgāhikavārepi sabbāni vibhattāni. Ettha hi ariyadhanāneva saṅgahitāni. Sesaṃ sadisamevāti ayaṃ abhidhammabhājanīyanayo.

在详述八道支后，又说“其余诸法与导向苦灭之道相应”（《分别论》206等），如是在初轮中分别了四谛。复次，彼等又以其他诸轮被分别：“爱及其余诸烦恼是集；如是，爱、其余诸烦恼及余不善法是集；如是，爱、其余诸烦恼、余不善法及三善根（有漏者）是集；如是，爱、其余诸烦恼、余不善法、三善根（有漏者）及余有漏善法是集。其余有漏法是苦；彼彼集之断是灭；八支道是道。”于此，不说“圣谛”而说“谛”，是为了无余地显示名为“缘”的集。于圣谛中，唯爱是集，非其余法。非仅是爱引生苦，其余有漏的善、不善法亦作为缘而引生（苦），为显示彼等亦为集，故只说“谛”。其次，八支道即是道，而与之相应的触等一切法亦是道，为显示此理趣，故于总摄轮中亦分别了一切。于此实已含摄圣财。余者皆同。此为阿毗达摩分别之理趣。

Pañhāpucchakanaye pana catunnaṃ ariyasaccānaṃ kati kusalā…pe… kati araṇā? Samudayasaccaṃ akusalaṃ, nirodhasaccaṃ abyākataṃ, dukkhasaccaṃ tidhāpi. Samudayo savitakkasavicāro, nirodho avitakkaavicāro, maggo tidhāpi, dukkhaṃ tidhāpi, na vattabbaṃ ca. Tīṇi saccāni anidassanaappaṭighāni, dukkhaṃ tidhāpi. Samudayo hetu, nirodho na hetu, sesā dvidhāpi. Dve saccāni lokiyāni, magganirodhā lokuttarā. Samudayasaccaṃ saraṇaṃ, dve saccāni araṇāni, dukkhaṃ duvidhāpi. Ayaṃ pañhāpucchakanayo. Idāni panettha –

于问答理趣中：四圣谛中，几为善……几为无诤？集谛为不善，灭谛为无记，苦谛通三种。集谛有寻有伺，灭谛无寻无伺，道谛通三种，苦谛通三种且不可说。三谛为无见无对，苦谛通三种。集谛是因，灭谛非因，余二谛通两种。二谛是世间，道与灭是出世间。集谛有诤，二谛无诤，苦谛通两种。此为问答理趣。今于此——

Kamatonūnādhikato, lakkhaṇādīhi suññato;

Ñāṇakiccopamā ñeyyo, pāḷimuttavinicchayo.

次第与增减，特相有无等，智、业与譬喻，应知离经抉择。

Tattha kamato tāva idhāpi desanākkamova yujjati. Ettha oḷārikattā, sabbasattasādhāraṇattā ca suviññeyyanti dukkhasaccaṃ paṭhamaṃ vuttaṃ, tato tasseva hetudassanatthaṃ samudayasaccaṃ, tato ‘‘hetunirodhā bhavanirodho’’ti ñāpanatthaṃ nirodhasaccaṃ, tadadhigamupāyadassanatthaṃ ante maggasaccaṃ. Bhavasukhassādagadhitānaṃ saṃvegajananatthaṃ paṭhamaṃ dukkhamāha, tato ‘‘bhavaṃ [Pg.194] neva ahetukaṃ āgacchati, na issaranimmānādinā hoti, ito pana hotī’’ti ñāpanatthaṃ samudayasaccaṃ, tato sahetukena dukkhena abhibhūtattā saṃviggamānasānaṃ tannissaraṇadassanena assāsajananatthaṃ nirodhaṃ, tato nirodhasampāpakaṃ magganti ayamettha kamo.

于此，就次第而言，说法的次第是合理的。于此，因其粗显、为一切有情所共通且易于了知，故先说苦谛；其后，为显示其因，说集谛；其后，为令了知“因灭则有灭”，说灭谛；最后，为显示证达彼之方法，说道谛。为令于有乐之味沉湎者生起悚惧，先说苦；其后，为令了知“有非无因生，非由自在天(issara)等所造，而是由此而有”，说集谛；其后，为令被有因之苦所压伏而心生悚惧者，由见出离而得安慰，说灭谛；其后，说能令到达灭之道。此即于此之次第。

Anūnādhikato pana kasmā cattāri eva saccānīti ce? Tato aññassa asambhavato, aññatarassa ca anapaneyyato. Apica pavattimācikkhanto bhagavā sahetukaṃ ācikkhati, nivattiñca saupāyaṃ. Iti pavattinivattitadubhayahetūnaṃ etaparamato cattāri eva vuttānīti ayametthānūnādhikato.

然则，为何不多不少唯有四谛？因无有其他，亦无一可除。再者，世尊开示流转时，连同其因一并开示；开示还灭时，连同其方法一并开示。如是，流转、还灭及其二者之因，以此为究竟，故唯说此四谛。此即于此不多不少之义。

Lakkhaṇādīhi panettha lakkhaṇato bādhanalakkhaṇaṃ dukkhasaccaṃ, santāpanarasaṃ, pavattipaccupaṭṭhānaṃ. Pabhavalakkhaṇaṃ samudayasaccaṃ, anupacchedakaraṇarasaṃ, palibodhapaccupaṭṭhānaṃ. Santilakkhaṇaṃ nirodhasaccaṃ, accutirasaṃ, animittapaccupaṭṭhānaṃ. Niyyānalakkhaṇaṃ maggasaccaṃ, kilesapahānakaraṇarasaṃ, vuṭṭhānapaccupaṭṭhānaṃ. Apica pavattipavattakanivattinivattakalakkhaṇāni paṭipāṭiyā, tathā saṅkhatataṇhāasaṅkhatadassanalakkhaṇāni cāti imānettha lakkhaṇāni.

于此，就特相等而言：苦谛以逼迫为特相，以热恼为作用，以流转为现起。集谛以生起为特相，以不断绝为作用，以障碍为现起。灭谛以寂静为特相，以不死为作用，以无相为现起。道谛以出离为特相，以断除烦恼为作用，以出离为现起。再者，依次为流转、流转之因、还灭、还灭之因的特相，以及有为之爱、无为之见的特相。此即于此之诸特相。

Suññato panetāni yathākkamaṃ vedakakārakanibbutagamakābhāvato suññāni. Vuttañca –

就空而言，此等诸谛依次因无感受者、作者、寂灭者、行者而空。如所说——

‘‘Dukkhameva hi, na koci dukkhito,Kārako na, kiriyāva vijjati;

Atthi nibbuti, na nibbuto pumā,Maggamatthi, gamako na vijjatī’’ti. (vibha. aṭṭha. 189);

“实唯有苦，而无受苦者；无有作者，唯业行存在；有寂灭，而无寂灭之人；有道，而无行道者。”

Atha [Pg.195] vā –

或者——

Dhuvasubhasukhattasuññaṃ,Purimadvayamattasuññamamatapadaṃ;

Dhuvasubhasukhaattavirahito,Maggo iti suññato tesu. (vibha. aṭṭha. 189);

“初二谛空于常、净、乐、我；不死位空于我；道谛离于常、净、乐、我。如是，彼等为空。”

Nirodhasuññāni vā tīṇi. Nirodho ca sesattayasuñño. Phalasuñño vā hettha hetu samudayamaggesu dukkhanirodhānaṃ abhāvā pakativādīnaṃ pakati viya. Hetusuññañca phalaṃ dukkhasamudayānaṃ, nirodhamaggānañca asamavāyā, na hetusamavetaṃ hetuphalaṃ. Hetuphalasamavāyavādīnaṃ dviaṇukādīni viyāti ayamettha suññatā.

或者，三谛空于灭，灭谛亦空于其余三谛。或者，于此，因（集与道）空于果，因其中无苦与灭，犹如自性论者(pakativādin)之自性(pakati)。果（苦与灭）亦空于因，因苦与集、灭与道并非和合，果不与因和合，不像主张因果和合论者(hetuphalasamavāyavādin)的二原子(dviaṇuka)等。此即于此之空性。

Ñāṇakiccatoti ettha duvidhaṃ saccañāṇaṃ anubodhañāṇaṃ, paṭivedhañāṇañca. Tattha anubodhañāṇaṃ lokiyaṃ, taṃ anussavādivasena nirodhe, magge ca pavattati. Paṭivedhañāṇaṃ lokuttaraṃ, taṃ saccāvabodhapaṭipakkhakilese khepentaṃ nirodhamārammaṇaṃ katvā kiccato cattāripi saccāni paṭivijjhati. Yaṃ panetaṃ lokiyaṃ, tattha dukkhañāṇaṃ pariyuṭṭhānābhibhavanavasena pavattamānaṃ sakkāyadiṭṭhiṃ nivatteti, samudayañāṇaṃ ucchedadiṭṭhiṃ, nirodhañāṇaṃ sassatadiṭṭhiṃ, maggañāṇaṃ akiriyadiṭṭhiṃ. Dukkhañāṇaṃ vā tesu dhuvasubhasukhattabhāvarahitesu khandhesu dhuvasubhasukhattabhāvasaññāsaṅkhātaṃ phale vippaṭipattiṃ, samudayañāṇaṃ ‘‘issarapadhānakālasabhāvādīhi loko pavattatī’’ti akāraṇe kāraṇābhimānappavattaṃ hetumhi vippaṭipattiṃ, nirodhañāṇaṃ arūpalokādīsu apavaggaggāhabhūtaṃ nirodhe vippaṭipattiṃ, maggañāṇaṃ kāmasukhallikaattakilamathānuyogappabhede avisuddhimagge visuddhimaggaggāhavasena pavattaṃ upāye vippaṭipattiṃ nivatteti. Idamettha ñāṇakiccaṃ.

就智之作用而言，于此有二种谛智：随觉智(anubodhañāṇa)与通达智(paṭivedhañāṇa)。其中，随觉智是世间的，它依听闻等在灭与道上转起。通达智是出世间的，它在断除障碍觉悟诸谛的烦恼时，以灭为所缘，依其作用而遍知四谛。于此世间智中，苦智依降伏诸缠而转起，断除有身见(sakkāyadiṭṭhi)；集智断除断见(ucchedadiṭṭhi)；灭智断除常见(sassatadiṭṭhi)；道智断除无作见(akiriyadiṭṭhi)。或者，苦智于无常、净、乐、我之诸蕴中，断除计为常、净、乐、我之想，即断除于果之颠倒；集智断除“世间由自在天(issara)、自性(padhāna)、时(kāla)、本性(sabhāva)等而转起”此等执非因为因，于因之颠倒；灭智断除于无色界(arūpaloka)等执为解脱，于灭之颠倒；道智断除于耽于欲乐(kāmasukhallikānuyoga)与自我折磨(attakilamathānuyoga)之类的不净道中，执为清净道，于方法之颠倒。此即于此之智之作用。

Upamāto [Pg.196] panettha bhāro viya hi dukkhasaccaṃ daṭṭhabbaṃ, bhārādānamiva samudayasaccaṃ, bhāranikkhepanamiva nirodhasaccaṃ, bhāranikkhepanupāyo viya maggasaccaṃ. Apica rogatannidānatadupasamabhesajjehi, orimatīramahoghapārimatīrataṃsampāpakopāyehi cāti evamādīhi yathākkamaṃ yojetvāpi etāni upamāto veditabbāni. Ayamettha upamā. Evaṃ ñeyyo pāḷimuttavinicchayo.

就譬喻而言，于此，应视苦谛如重担，集谛如取重担，灭谛如舍重担，道谛如舍重担之方法。再者，亦可以病、病因、病愈、药，以及此岸、大流、彼岸、到彼岸之方法等，如是依次配合，由此等譬喻而得知。此即于此之譬喻。当如是知圣典文外之抉择。

Saccavibhaṅgamātikatthavaṇṇanā niṭṭhitā.

《谛分别》论纲义释义终。

Indriyavibhaṅgamātikatthavaṇṇanā

根分别论纲义释义

Indriyavibhaṅgamātikāya pana atthato tāva – dvāvīsati indriyānīti ettha indriyaṭṭhasambhavato indriyāni. Ko panesa indriyaṭṭho nāmāti? Indaliṅgaṭṭho, indadesitaṭṭho, indadiṭṭhaṭṭho, indasiṭṭhaṭṭho, indajuṭṭhaṭṭho ca, so sabbopi idha yathāyogaṃ yujjati. Kusalākusalaṃ kammaṃ indo nāma kammesu kassaci issariyābhāvato, tenevettha kammasañjanitāni tāva indriyāni attano janakakammaṃ ulliṅgenti, tena ca siṭṭhānīti indaliṅgaṭṭhena, indasiṭṭhaṭṭhena ca indriyāni. Sammāsambuddho pana paramissariyabhāvato indo, tato sabbānipetāni indriyāni bhagavatā yathābhūtato pakāsitāni, abhisambuddhāni cāti indadesitaṭṭhena, indadiṭṭhaṭṭhena ca indriyāni. Teneva bhagavatā kānici gocarāsevanāya, kānici bhāvanāsevanāya sevitānīti indajuṭṭhaṭṭhenapi indriyāni. Apica ādhipaccasaṅkhātena issariyaṭṭhenāpi etāni indriyāni.

于《根分别》的母题(Indriyavibhaṅgamātikā)中，首先就义理而言：在“二十二根”(dvāvīsati indriyāni)一句中，因存在根之义(indriyaṭṭha)，故称为“诸根”。那么，这根之义为何？即因陀相义(indaliṅgaṭṭha)、因陀所示义(indadesitaṭṭha)、因陀所见义(indadiṭṭhaṭṭha)、因陀所教示义(indasiṭṭhaṭṭha)及因陀所习行义(indajuṭṭhaṭṭha)，所有这些意义在此都可酌情适用。善与不善业名为“因陀”(indo)，因其在诸业中具有主宰性。因此，此处由业所生的诸根，首先能彰显其生起之业，并为其所教示，故由“因陀相义”及“因陀所教示义”而为“诸根”。又，正自觉者(sammāsambuddha)因具有至上的主宰性而为“因陀”。因此，所有这些根都被世尊如实地开示、圆满地证悟，故由“因陀所示义”及“因陀所见义”而为“诸根”。正因如此，世尊对某些根用于习行境界(gocarāsevanā)，对某些根用于习行修习(bhāvanāsevanā)，故也由“因陀所习行义”而为“诸根”。再者，这些根也因具有名为“增上”的主宰义(ādhipaccasaṅkhātena issariyaṭṭhena)，而为“诸根”。

Cakkhundriyantiādīsu cakkhādīnaṃ padattho heṭṭhā pakāsito. Pacchimesu pana tīsu pubbabhāge anaññātaṃ amataṃ padaṃ, catusaccadhammaṃ vā jānissāmīti evaṃ paṭipannassa uppajjanato[Pg.197], indriyaṭṭhasambhavato ca anaññātaññassāmītindriyaṃ. Ājānanato aññā eva indriyanti aññindriyaṃ. Aññātāvino catūsu saccesu niṭṭhitañāṇakiccassa khīṇāsavassa indriyanti aññātāvindriyaṃ. Tattha ca pasādindriyānantaraṃ cakkhuviññāṇādivīthicittappavattiyaṃ rūpādīnaṃ niyatabhāvassa, attano tikkhamandatānuvidhānassa ca āpādanato ādhipaccaṃ veditabbaṃ. Manindriyādīnaṃ pana attano attano vijānanādilakkhaṇe ādhipaccaṃ veditabbaṃ. Sesaṃ suviññeyyameva. Ayaṃ tāvettha padattho.

在眼根(cakkhundriya)等之中，眼(cakkhu)等之词义已于前文说明。至于后三根，由于在最初阶段，对于未知的无死之境(amataṃ padaṃ)，或者四圣谛法(catusaccadhamma)，生起“我将证知”之想并依此修行者，因此生起此根，且其意义与根的性质相符，所以称为未知当知根(anaññātaññassāmītindriya)。由于已经证知，所以名为已知根(aññindriya)。对于已证知四圣谛，完成智慧之作用的漏尽者(khīṇāsava)来说，他的根就叫做具知根(aññātāvindriya)。在此，净色根(pasādindriya)在眼识(cakkhuviññāṇa)等心路过程(vīthicitta)的生起中，能决定色等境界的显现，并随顺自身的敏锐或迟钝，因此应知其具有支配作用(ādhipacca)。而意根(manindriya)等则应知在各自的了别等特性上具有支配作用。其余部分很容易理解。以上就是这里的词义(padattho)。

Dhammabhedato panettha jīvitindriyaṃ rūpārūpavasena dvidhā. Sukhindriyādīni pañca vedanābhāvato ekadhammo, tathā paññindriyādīni cattāri amohabhāvato. Sesāni pana indriyāni ekekadhammā evāti evaṃ paramatthato soḷasa dhammāva dvāvīsatindriyabhāvena desitāni. Sesāni panettha cetasikarūpanibbānāni asaṅgahitānīti ayaṃ dhammabhedo.

就法的区别而言，此中命根，依色法与非色法而为二种。乐根等五根，因其为受，故为一法；同样，慧根等四根，因其为无痴，亦为一法。其余诸根，则各为一法。是故，从胜义而言，唯十六法被开示为二十二根。其余的心所、色法与涅槃，不摄于此。此即法的区别。

Vibhaṅganayato panettha suttantabhājanīyaṃ nāma na gahitaṃ. Kasmā? Suttante imāya paṭipāṭiyā dvāvīsatiyā indriyānaṃ anāgatattā. Suttantasmiṃ hi katthaci dve indriyāni kathitāni, katthaci tīṇi, katthaci pañca, evaṃ pana nirantaraṃ dvāvīsati āgatāni nāma natthi. Abhidhammabhājanīyepi viseso natthi.

就分别法而言，此中未取经分别。何以故？因在经藏中，二十二根未以此次第出现。经藏中或说二根，或说三根，或说五根，然未曾有如是连续出现二十二根者。于阿毗达摩(Abhidhamma)分别中亦无差别。

Pañhāpucchakanaye pana dvāvīsatiyā indriyānaṃ kati kusalā…pe… kati araṇāti? Anaññātaññassāmītindriyaṃ kusalaṃ, domanassindriyaṃ akusalaṃ, saddhāsatipaññāaññindriyāni cattāri kusalābyākatāni, manajīvitasomanassaupekkhāvīriyasamādhindriyāni cha tidhāpi, sesāni dasa abyākatāni. Cha indriyāni siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttāti, tīṇi tidhāpi, jīvitaṃ tidhā ca na vattabbañca, dvādasindriyāni na vattabbāni [Pg.198] eva. Tīṇi vipākāni, dve vipākadhammadhammāni, rūpindriyāni satta nevavipākanavipākadhammadhammāni, aññindriyaṃ siyā vipākaṃ, siyā vipākadhammadhammaṃ, navindriyāni tidhāpi. Navindriyāni upādinnupādāniyāni, domanassindriyaṃ anupādinnupādāniyaṃ, tīṇi anupādinnaanupādāniyāni, nava tidhāpi. Domanassindriyaṃ savitakkasavicāraṃ, upekkhindriyaṃ tathā ca avitakkaavicārañca, nava avitakkaavicārāni, ekādasa tidhāpi. Satta rūpindriyāni ceva sukhadukkhadomanassindriyāni cāti dasa parittāni, pacchimāni tīṇi appamāṇāni, sesāni nava tidhāva. Tattha ca somanassindriyaṃ rūpāvacaravaseneva mahaggataṃ, tadavasesāni arūpāvacaravasenāpīti veditabbaṃ. Pañcindriyāni anidassanasappaṭighāni, sattarasa anidassanaappaṭighāneva.

在问答法中，关于二十二根，几根为善……几根无染？未知当知根为善，忧根为不善，信、念、慧、已知根此四根为善或无记，意、命、喜、舍、精进、定根此六根通于三性，其余十根为无记。六根或与乐受相应，或与不苦不乐受相应；三根通于三受；命根通于三受且不可说；十二根则不可说。三根为异熟，二根为异熟法，七色根非异熟非异熟法，已知根或为异熟或为异熟法，九根通于三性。九根为执受所取，忧根为非执受所取，三根为非执受非所取，九根通于三性。忧根为有寻有伺，舍根或有寻有伺或无寻无伺，九根为无寻无伺，十一根通于三品。七色根及乐、苦、忧根此十根为欲界，后三根为无量，其余九根通于三品。其中，喜根仅依色界而为广大，其余亦依无色界而为广大，当知。五根为无见有对，十七根为无见无对。

Paññindriyādīni cattāri hetū, sesā na hetū…pe… domanassindriyaṃ saraṇaṃ, manajīvitasomanassaupekkhāvīriyasamādhindriyāni dvidhāpi, sesāni pannarasa araṇānevāti ayaṃ pañhāpucchakanayo.

慧根等四根是因，其余非因……忧根有染，意、命、喜、舍、精进、定根此六根通于二者，其余十五根则皆无染。此为问答法。

Indriyesu panetesu, pāḷimuttavinicchayo;

Kamato dāni viññeyyo, tattha kosallamicchatā.

于此诸根中，欲求善巧者，今当依次第，了知圣典外之抉择。

Kamatoti ayampi desanākkamova. Tattha ajjhattadhamme pariññāya ariyabhūmipaṭilābho hotīti attabhāvapariyāpannāni cakkhundriyādīni paṭhamaṃ desitāni. So manussattabhāvo yaṃ dhammaṃ upādāya ‘‘itthī’’ti vā ‘‘puriso’’ti vā saṅkhaṃ gacchati, ‘‘ayaṃ so’’ti nidassanatthaṃ tato itthindriyaṃ, purisindriyañca. So duvidhopi jīvitindriyapaṭibaddhavuttīti ñāpanatthaṃ tato jīvitindriyaṃ. Yāva tassa pavatti, tāva etesaṃ vedayitānaṃ anivatti. Yañca kiñci vedayitaṃ, sabbaṃ taṃ sukhaṃ dukkhanti ñāpanatthaṃ tato sukhindriyādīni. Tannirodhatthaṃ pana ete dhammā bhāvetabbāti paṭipattidassanatthaṃ tato saddhādīni. ‘‘Imāya paṭipattiyā esa dhammo paṭhamaṃ attani pātubhavatī’’ti paṭipattiyā [Pg.199] amoghabhāvadassanatthaṃ tato anaññātaññassāmītindriyaṃ. Tasseva phalattā, tato anantaraṃ bhāvetabbattā ca tato aññindriyaṃ. Ito paraṃ bhāvanāya imassa adhigamo, adhigate ca pana imasmiṃ natthi kiñci uttari karaṇīyanti ñāpanatthaṃ ante paramassāsabhūtaṃ aññātāvindriyaṃ desitanti evaṃ kamato pāḷimuttavinicchayanayo viññeyyo.

所谓“次第”，此亦为教示之次第。其中，为遍知内法而证得圣地，故首先宣说归于自身的眼根等。此人身依何法而得“女”、“男”之名，为示“此即彼”，故其次说女根、男根。此二种皆依命根而存续，为令了知此点，故其次说命根。乃至其存续，此等感受即不止息。凡所有受，皆为乐、苦等，为令了知此点，故其次说乐根等。为灭此等，当修习彼法，为示修行之道，故其次说信根等。“依此修行，此法最初于自身中显现”，为示修行真实不虚，故其次说未知当知根。因其为果，且应于其后修习，故其次说已知根。此后由修行而证得此，证得此后，再无更上可为，为令了知此最极安稳之境，故最后说具知根。如是，当知此依次第而有的圣典之外的抉择之理。

Indriyavibhaṅgamātikatthavaṇṇanā niṭṭhitā.

根分别本母释义终。

Paccayākāravibhaṅgamātikatthavaṇṇanā

缘起相分别本母释义

Paccayākāravibhaṅgamātikāya pana atthato tāva – avijjāpaccayātiādīsu avindiyaṃ kāyaduccaritādiṃ vindati paṭilabhati, vindiyaṃ vā kāyasucaritādiṃ na vindati, dhammānaṃ vā yathāsabhāvaṃ aviditaṃ karoti, antavirahite vā saṃsāre satte javāpeti, avijjamānesu vā javati, vijjamānesu vā na javatīti avijjā. Paṭicca phalameti etasmāti paccayo, dhammānaṃ uppattiyā, ṭhitiyā ca upakārako dhammo. Avijjā ca sā paccayo cāti avijjāpaccayo, tasmā avijjāpaccayā. Saṅkhatamabhisaṅkharontīti saṅkhārā.

于缘起相分别本母中，先说其义——于“无明缘”等句中，“无明”者：谓得不可得之身恶行等，或不得可得之身善行等；或令诸法不如实自性而知；或令有情于无终轮回中疾走；或于非有中行，或于有中不行，是为无明。“缘”者，谓果依此而生，是助诸法生起、住立之法。无明亦是缘，故名无明缘；是故“缘于无明”。造作有为法，故名“行”。

Ito paraṃ saṅkhārapaccayā viññāṇantiādīsu vuttaṃ vuttanayeneva veditabbaṃ. Avuttesu pana vijānātīti viññāṇaṃ. Namatīti nāmaṃ, ruppatīti rūpaṃ, nāmañca rūpañca nāmarūpañca nāmarūpanti ekadesasarūpekasesanayena veditabbaṃ. Āye tanoti, āyatañca nayatīti āyatanaṃ, chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti ekasesanayena veditabbaṃ. Phusatīti phasso. Vedayatīti vedanā. Paritassatīti taṇhā. Upādiyatīti upādānaṃ. Bhavati, bhāvayati cāti bhavo. Jananaṃ jāti. Jīraṇaṃ jarā. Maranti etenāti [Pg.200] maraṇaṃ. Socanaṃ soko. Paridevanaṃ paridevo. Dukkhayati, uppādaṭṭhitivasena dvidhā khaṇatītipi dukkhaṃ. Dummanassa bhāvo domanassaṃ. Bhuso āyāso upāyāso. Sambhavantīti nibbattanti. Na kevalañca sokādīheva, atha kho avijjāpaccayā saṅkhārā sambhavantītiādinā sabbapadehipi sambhavanti-saddassa yojanā kātabbā. Evaṃ hi paccayapaccayuppannavavatthānaṃ kataṃ hoti.

此后“行缘识”等，当依已说之理了知。于未说者中，“识”者，了知义。“名”者，倾向义；“色”者，变坏义；“名与色”为“名色”，当依“部分代全体”及“同形存一”之理了知。“处”者，延伸、引导义；“六处”当依“同形存一”之理了知。“触”者，接触义。“受”者，感受义。“爱”者，热恼义。“取”者，执取义。“有”者，存在与令存在义。“生”者，出生义。“老”者，衰老义。“死”者，因此而死义。“忧”者，忧愁义。“悲”者，哀叹义。“苦”者，令苦恼义，亦谓依生、住二相而伤害。“忧恼”者，心不悦之状态。“恼”者，极度劳烦义。“生起”者，出生义。非独忧等，于“无明缘行生起”等一切句中，皆应配合“生起”一词。如是，则缘与缘生法得以分明。

Evanti niddiṭṭhanayanidassanaṃ, tena avijjādīheva kāraṇehi, na issaranimmānādīhīti dasseti. Etassāti yathāvuttassa. Kevalassāti asammissassa, sakalassa vā, dukkhakkhandhassāti dukkhasamūhassa, na sattassa, na sukhasubhādīnaṃ. Samudayoti nibbatti, hotīti sambhavati. Ayaṃ tāvettha padattho.

“如是”，指示前述之理，表明（苦之生起）仅以无明等为因，而非自在天所造等。“此”，指前已说者。“纯”，谓不杂，或谓全部。“苦蕴”，谓苦之积聚，非指有情，亦非指乐、净等。“集”，谓生起；“有”，谓发生。此为词义。

Dhammabhedato panettha avijjāti suttantapariyāyena dukkhādīsu catūsu, abhidhammapariyāyena pubbantādīhi saddhiṃ aṭṭhasu vā ṭhānesu aññāṇaṃ. Saṅkhārā pana puññāpuññāneñjābhisaṅkhārā tayo, kāyavacīcittasaṅkhārā tayo cāti chabbidhā. Tattha aṭṭha kāmāvacarakusalacetanā, pañca rūpāvacarakusalacetanā ceti terasa cetanā puññābhisaṅkhāro nāma. Dvādasa akusalacetanā apuññābhisaṅkhāro nāma. Catasso arūpāvacarakusalacetanā āneñjābhisaṅkhāro nāma. Imesaṃ pana tiṇṇaṃ saṅkhārānaṃ eva dvārato pavattidassanatthaṃ ayaṃ saṅkhārādittiko vutto.

若依法的差别，此中“无明”(avijjā)，依经藏之说，即于苦等四处的无知；依阿毗达摩(abhidhamma)之说，即于前际等共八处的无知。“行”(saṅkhārā)有福行、非福行、不动行三者，以及身行、语行、心行三者，共为六种。其中，八种欲界善思(cetanā)与五种色界善思，此十三种思名为福行；十二种不善思名为非福行；四种无色界善思名为不动行。宣说身行等此三行，是为了显示前三行（福行等）经由诸门而转起。

Aṭṭha kāmāvacarakusalacetanā ceva dvādasākusalacetanā ca kāyadvāre pavattiyaṃ kāyasaṅkhāro, vacīdvāre pavattiyaṃ vacīsaṅkhāro, etā ceva manodvāre pavattiyaṃ, manodvāre eva pavattanakā rūpārūpakusalacetanā ca cittasaṅkhāroti vuccanti. Abhiññācetanā, panettha uddhaccacetanā ca parato paṭisandhiviññāṇapaccayabhāve apanetabbāpi [Pg.201] avijjāpaccayā sambhavato idha gahetabbāvāti ayaṃ tiko purimattikameva pavisatīti atthato lokiyakusalākusalacetanāva avijjāpaccayā saṅkhārāti veditabbaṃ. Idañca suttantabhājanīyanayena, abhidhammabhājanīyanayena pana lokiyalokuttare ekekacittakkhaṇe dvādasaṅgassa paṭiccasamuppādassa gahaṇato sabbāpi cetanā saṅkhārāti veditabbaṃ. Evaṃ viññāṇanāmarūpādīsupi sabbacittasampayuttavasena ca dhammabhedo veditabbo. Suttantabhājanīyanayeneva pana dassayissāma.

八种欲界善思与十二种不善思，于身门生起时为身行，于语门生起时为语行；此等思于意门生起时，以及唯于意门生起的色、无色界善思，则称为心行。神通思(Abhiññācetanā)与掉举思(uddhaccacetanā)，虽于后时作为结生识(paṭisandhiviññāṇa)之缘时应被排除，然因由无明为缘而生，故于此处亦应被含摄。此三行就义理而言，实已含摄于前三行中，故应知由无明为缘之行，即是世间善与不善思。此乃依经分别法(suttantabhājanīyanaya)。然依阿毗达摩(abhidhamma)分别法，因于世间与出世间的每一心刹那(cittakkhaṇa)中，皆可把握十二支的缘起(paṭiccasamuppāda)，故应知一切思皆为行。如是，于识(viññāṇa)、名色(nāmarūpa)等中，亦应依其与一切心相应而了知法之差别。然今我等将仅依经分别法而开示。

Saṅkhārapaccayā viññāṇañca cakkhuviññāṇādichabbidhaṃ bāttiṃsalokiyavipākaviññāṇameva hoti, lokuttarāni pana vaṭṭakathāya na yujjantīti na gahitāni. Viññāṇapaccayā nāmarūpaṃ pana sabbalokiyaviññāṇasampayuttā tayo arūpino khandhā. Rūpaṃ sabbāni bhūtupādāyarūpāni. Saḷāyatanaṃ manacchaṭṭhāni indriyāni. Phasso cakkhusamphassādiko chavipākaphasso, tathā vedanāpi. Taṇhā rūpataṇhādibhedato chabbidho lobho. Upādānaṃ kāmupādānādito catubbidhā lobhadiṭṭhiyova. Bhavo pana duvidho kammabhavo, upapattibhavoti. Tattha kammabhavo tebhūmakakusalākusalacetanā ca taṃsampayuttā abhijjhādayo ca. Upapattibhavo pana kammābhinibbattā pañcapi khandhā. So pabhedato kāmarūpārūpabhavā tayo, saññā asaññā nevasaññānāsaññā bhavā tayo, ekacatupañcavokārabhavā tayoti navavidho niddiṭṭho. Jātiādīni pubbe vuttāni. Tesu jātiggahaṇena viññāṇanāmarūpasaḷāyatanaphassavedanāva gahitā tadavinābhāvato. Tathā jarāmaraṇaggahaṇenāpi tesaññeva pākabhedattā. Sokādayo pana jarāmaraṇena dvādasamena aṅgena ekasaṅkhepaṃ katvā vuttā, na visuṃ aṅgabhāvena. Kimatthanti ce? Bhavacakkassa avicchedadassanatthaṃ. Sokādito [Pg.202] hi avijjā siddhā hoti avijjāvippayogato, avijjāsamuppattito ca. Jarāmaraṇabbhāhatassa hi bālasseva te sambhavanti, tehi ca avijjāya siddhāya puna avijjāpaccayā saṅkhārāti evaṃ hetuphalaparamparāya bhavacakkaṃ avicchinnaṃ, anādikaṃ, apariyantaṃ, apariyosānañca hoti.

行缘识，即眼识等六种识，唯是三十二种世间异熟识(vipākaviññāṇa)；出世间识于轮回(vaṭṭa)之论述中不相应，故不被含摄。识缘名色中，名是指与一切世间识相应的三无色蕴；色(rūpa)是指所有大种及所造色。六处(saḷāyatana)是以意为第六的诸根。触(phassa)是眼触等六种异熟触，受(vedanā)亦然。爱(taṇhā)依色爱等差别而有六种，即是贪(lobha)。取(upādāna)依欲取等差别而有四种，即是贪与见(diṭṭhi)。有(bhava)有两种：业有(kammabhava)与生有(upapattibhava)。其中，业有是三界善与不善思，以及与彼等相应的贪(abhijjhā)等。生有是由业所生的五蕴(khandha)。其差别则被指示为九种：欲有、色有、无色有为三种；有想有、无想有、非想非非想有为三种；一蕴有、四蕴有、五蕴有为三种。生(jāti)等已如前说。其中，摄取生时，识、名色、六处、触、受亦因与生不可分离而被摄取。同样，摄取老死(jarāmaraṇa)时，亦摄取彼等之异熟差别。至于忧(soka)等，则与第十二支老死一并总说，不别立为支。若问为何如此？是为了显示有轮(bhavacakka)的相续不断。由忧等可证成无明，因其与无明不相离，且由无明而生起。此等忧悲仅于为老死所迫的凡夫(bāla)身上生起，由彼等证成无明后，复有“无明缘行”，如是因果相续，有轮便相续不断、无始、无边、无终。

Yadi evaṃ, kasmā avijjā ādito vuttāti? Padhānadassanatthaṃ pana ādito vuttā. Tiṇṇaṃ hi vaṭṭānaṃ avijjā padhāno hetu tassā bhāve bhāvato, nirodhena ca nirujjhanato. Evaṃ avijjādīhi dvādasahi aṅgehi suttantabhājanīyanayena sabbe lokiyadhammāva paccayapaccayuppannabhāvena vuttāti veditabbā. Abhidhammapariyāyena pana lokuttarāpīti ayamettha dhammabhedo.

若尔，为何最初说无明？为显示其主导地位，故于最初说。于三轮转(vaṭṭa)中，无明是主因，因其存在而有轮转，因其灭尽而轮转止息。如是，应知通过无明等十二支，依经分别法(suttantabhājanīyanaya)，一切世间法皆以缘与缘生之相而被宣说。然依阿毗达摩(abhidhamma)之说，亦包含出世间法，此即此处之法差别。

Vibhaṅganayato panettha pañhāpucchakanayo natthi, suttantabhājanīyanayāpi dhammabhede vuttanayeneva vitthārato vibhattāti veditabbo. Abhidhammabhājanīye pana –

于此，应知依《分别论》(Vibhaṅga)之理趣，并无问答法，而经分别法(suttantabhājanīyanaya)亦已依前述法差别中之理趣而详尽分别。至于阿毗达摩分别法(abhidhammabhājanīya)——

‘‘Avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmaṃ, nāmapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ, evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“无明缘行，行缘识，识缘名，名缘第六处，第六处缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死，如是，此纯大苦蕴之集起。”

‘‘Avijjāpaccayā saṅkhāro…pe… viññāṇapaccayā nāmaṃ, nāmapaccayā phasso…pe… samudayo hoti.

“无明缘行……乃至……识缘名，名缘触……乃至……集起。”

‘‘Avijjāpaccayā…pe… viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā chaṭṭhāyatanaṃ, chaṭṭhāyatanapaccayā phasso…pe… samudayo hoti.

“无明缘……乃至……识缘名色，名色缘第六处，第六处缘触……乃至……集起。”

‘‘Avijjāpaccayā [Pg.203] …pe… viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, chaṭṭhāyatanapaccayā phasso…pe… samudayo hotī’’ti (vibha. 243) –

“无明缘……乃至……识缘名色，名色缘六处，六处缘触……乃至……集起。”(《分别论》243)

Evaṃ paccayacatukkaṃ, puna ‘‘avijjāpaccayā saṅkhāro avijjāhetuko’’tiādinā (vibha. 244) vuttanayeneva hetucatukkaṃ, puna ‘‘avijjāpaccayā saṅkhāro avijjāsampayutto’’tiādinā (vibha. 245) sampayuttacatukkaṃ, puna ‘‘avijjāpaccayā saṅkhāro, saṅkhārapaccayāpi avijjā’’tiādinā (vibha. 246) aññamaññapaccayacatukkanti evaṃ avijjāmūlakāni cattāri catukkāni vuttāni. Evaṃ ‘‘saṅkhārapaccayā avijjā’’tiādinā saṅkhārādimūlakādiupādānamūlakapariyosānāni aṭṭhasu padesu cattāri cattāri catukkānīti bāttiṃsa catukkāni mātikaṃ katvā nikkhipitvā puna akusalakusalavipākakiriyacittesu lokiyalokuttaresu ekekasmiṃ citte yathānikkhittehi chattiṃsabāttiṃsamātikācatukkehi vitthārato yathānurūpaṃ paccayākāro vibhatto. Idañca yasmā na kevalaṃ ayaṃ paccayākāro nānācittesu eva hoti, ekacittepi hotiyeva. Nāpi vaṭṭacitte eva hoti, taṇhābhāvato vivaṭṭacittepi, tasmā taṃ nippadesato ekacittakkhaṇikaṃ paccayākāraṃ dassetuṃ vuttaṃ. Teneva hettha ‘‘avijjāpaccayā saṅkhārā’’ti avatvā ‘‘avijjāpaccayā saṅkhāro’’ti ekavacanena vuttaṃ ekacittakkhaṇe bahucetanābhāvā. Tattha yadetaṃ paṭhamacatukkaṃ, tattha paṭhamavāro nāmarūpaṭṭhāne nāmaṃ, saḷāyatanaṭṭhāne chaṭṭhāyatanañca gahetvā rūpārūpādisabbabhavasādhāraṇavasena, ekacittakkhaṇapariyāpannadhammaggahaṇavasena ca rūpaṃ chaḍḍetvā vutto rūpassa sabbabhavāsādhāraṇattā, bahucittakkhaṇikattā ca. Dutiyo nāmarūpaṭṭhāne nāmaṃ, ‘‘nāmapaccayā phasso’’ti saḷāyatanaṭṭhāne phassameva [Pg.204] gahetvā phassassa saḷāyatanaṃ vināpi paccayavisesasambhavadassanavasena ceva mahānidānasuttanayadassanavasena (dī. ni. 2.95 ādayo) ca vutto. Tatiyo saḷāyatanaṭṭhāne chaṭṭhāyatanameva gahetvā gabbhaseyyakānaṃ aparipuṇṇāyatanānaṃ, rūpabhavikādīnañca vasena vutto. Catuttho ‘‘nāmapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso’’ti evaṃ itarāyatanehipi saḷāyatanassa visesato phassapaccayataṃva dassetvā opapātikānaṃ, paripuṇṇāyatanānaṃ kāmabhavikānañca vasena vutto. Evaṃ dutiyacatukkādīsupi.

如是，缘四法；复次，依《分别论》(Vibha. 244)所说之理，有“无明缘行，无明为因”等因四法；复次，依《分别论》(Vibha. 245)所说之理，有“无明缘行，无明相应”等相应四法；复次，依《分别论》(Vibha. 246)所说之理，有“无明缘行，行亦缘无明”等互缘四法。如是，已说以无明为根本的四种四法。如是，从“行缘无明”等以行为根本，乃至以取为根本为终结，于八处各有四种四法，总计三十二种四法，确立为纲目。复次，于不善、善、异熟、唯作心中，于世间、出世间之每一心中，依所确立的三十六与三十二种纲目四法，详细地分别了缘相。此缘相不仅存在于多心中，亦存在于一心中；不仅存在于轮回心，亦因无贪爱而存在于出离心。是故，为显示无差别的一心刹那缘相而作此说。因此，此处不说“无明缘诸行”，而以单数说“无明缘行”，因一心刹那中无多思故。于此第一四法中：第一轮，于名色位取“名”，于六处位取第六处，是就普遍适用于色有、无色有等一切有，以及取一心刹那所摄法而言；而舍弃色法，是因色法不普遍适用于一切有，且是多心刹那故。第二轮，于名色位取“名”，于六处位仅取“名缘触”之“触”，是为显示触纵无六处亦有特殊缘之可能，亦为显示《大缘经》(Dī. Ni. 2.95ff.)之理。第三轮，于六处位仅取第六处，是就诸根未圆满的胎生者及色有者等而说。第四轮，“名缘六处，六处缘触”，如是显示六处特别为触之缘，胜于其余诸处，是就诸根圆满的化生者及欲有者而说。如是，第二四法等亦然。

Sabbatthāpi cettha yasmā sokādayo sabbe ekacittakkhaṇe na sambhavanti, sabbasmiñca citte, bhave ca nappavattanti, tasmā na gahitā. Jātijarāmaraṇāni panettha arūpadhammānaṃ lakkhaṇamattāni, tāni ca acittakkhaṇamattānipi samānāni cittakkhaṇe antogadhattā pariyāyato paccayuppanne katvā aṅgaparipūraṇatthaṃ gahitāni. Bhavoti cettha upādānādipaccayavirahitā cattāro arūpino khandhā, taṇhāpaccayā upādānanti ettha kāmupādānaṃ vajjetvā tīṇi upādānāni eva gahetabbāni. Dvinnampi ekalakkhaṇānaṃ dhammānaṃ ekakkhaṇe asambhavā lobhamūlavirahitesu dosamohamūlesu ceva kusalābyākatesu ca cittesu vedanāpaccayā paṭighaṃ vicikicchā uddhaccanti evaṃ taṇhāṭhāne yathāyogaṃ paṭighādayo tayo. Tesu vicikicchāvajjitesu ceva diṭṭhivippayuttesu ca upādānaṭṭhāne adhimokkho gahito. Vicikicchāya pana saddhiṃ adhimokkhassāpi asambhavā vicikicchāpaccayā bhavoti ca gahito. Upādānaṭṭhāne ca adhimokkho ca gahito. Lokiyānañcettha kusalābyākatānaṃ upanissayavasena avijjāpaccayatā vuttā. Lokuttarānaṃ pana yasmā appahīnāvijjo avijjāya pahānatthaṃ, paṭippassambhanatthañca lokuttaraṃ [Pg.205] bhāveti, tasmā samatikkamanavasena avijjāpaccayatā vuttā, na sahajātavasena. Teneva tesaṃ niddesavāresu ‘‘tattha katamā avijjā’’ti avibhajitvā ‘‘tattha katamo avijjāpaccayā saṅkhāro’’ti (vibha. 240) vibhattaṃ. Kiriyadhammānaṃ pana kenaci pariyāyena avijjāmūlakattaṃ natthīti ‘‘saṅkhārapaccayā viññāṇa’’ntiādinā saṅkhāramūlakādiko nayo vutto, na avijjāmūlako. Apica lokiyakusalādīsu tesaṃ dhammānaṃ dukkhasaccapariyāpannattā ‘‘evametassa kevalassa dukkhakkhandhassa samudayo hotī’’ti (vibha. 225) evaṃ appanā katā, lokuttarakusalādīsu ‘‘evametesaṃ dhammāna’’nti. Ayaṃ lokiyato lokuttarānaṃ desanāya visesoti ayaṃ abhidhammabhājanīye nayo.

于一切处，因忧等诸法既不能于一心刹那生起，亦不于一切心与有中转起，故不取。于此，生、老、死仅为无色法之相；彼等虽仅为非心刹那法，然因摄入心刹那中，为圆满支分，以方便说为缘生法而取。于此，“有”是离取等缘的四无色蕴；于“爱缘取”，此处应除去欲取，仅取其余三取。因二种同相之法不能于一刹那生起，故于离贪根的嗔、痴根心及善、无记心中，受缘生起瞋恚、疑、掉举，如是于爱处，随其所应而取瞋恚等三者。其中，于离疑且与见不相应处，于取位取胜解。然因胜解亦不能与疑俱生，故亦取“疑缘有”，且于取位亦取胜解。于此，世间善与无记法，是依近依缘而说为无明所缘。至于出世间法，因未断无明者为断除、止息无明而修习出世间道，故是依超越义而说为无明所缘，非依俱生义。是故，于其解释(niddesa)中，不分别“何为无明”，而分别“何为无明缘行”(Vibha. 240)。然唯作法以任何方便皆非以无明为根本，故说“行缘识”等以行为根本之理趣，而非以无明为根本。复次，于世间善等法中，因彼等法摄于苦谛，故安立为“如是此纯苦蕴集”(Vibha. 225)；于出世间善等法中，则说“如是此等诸法”。此乃世间法与出世间法教说之差别，此为阿毗达摩(abhidhamma)分别中之理趣。

Idāni paccayanayā, kārakādīhi suññato;

Mūladdhasandhisaṅkhepākāravaṭṭavibhāgato.

今依缘理，作者等空；由根、时、连结、简略、行相、轮转而分别。

Vāraṇopamatopettha, gambhīranayabhedato;

Yathārahaṃ vijānīyo, pāḷimuttavinicchayo.

于此，亦由象喻及甚深理趣之分别，应随应了知圣典外之抉择。

Tattha paccayanayo sāmaññato, visesato cāti duvidho hoti. Tattha tabbhāvabhāvimattatāpakāsako sāmaññato paccayanayo. Visesato pana paṭṭhāne āgatesu hetupaccayādicatuvīsatiyā paccayesu yathānurūpaṃ paccayavisesuppannamattatāpakāsako. Sā ca nesaṃ catuvīsatiyā paccayānaṃ vibhāgatā paṭṭhānamātikatthasaṃvaṇṇanāya āvi bhavissati. Tattha sāmaññato saṅkhārādayo avijjādipaccayabhāve eva bhāvinoti veditabbā. Yassa hi catūsu saccesu, pubbantādīsu ca avijjā appahīnā hoti, so dukkhe tāva pubbantādīsu ca aññāṇena tīsu [Pg.206] bhavesu jātijarārogamaraṇādianekādīnavavokiṇṇaṃ puññaphalasaṅkhātaṃ saṅkhāravipariṇāmadukkhaṃ dukkhato ajānanto sukhasaññāya patthetvā tīhi dvārehi puññāneñjābhisaṅkhāre ārabhati. Samudaye aññāṇena dukkhahetubhūtesupi taṇhāparikkhāresu dukkhahetukaṃ āpāyikādidukkhaṃ, dukkhahetubhūtesu kāmūpasevanādīsu ca ādīnavaṃ apassanto sukhahetusaññāya ceva kilesābhibhūtatāya ca tividhepi saṅkhāre ārabhati. Nirodhe, pana magge ca aññāṇena anirodhabhūte gativisese nirodhasaññī, nirodhassa ca vā amaggabhūtesupi yaññāmaratapādīsupi nirodhamaggasaññī hutvā tividhepi saṅkhāre ārabhati. Idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇena ‘‘ahetū appaccayā sattā uppajjanti, na honti paraṃ maraṇā’’ti vā ‘‘attāva jānāti vā na jānāti vā, sova saṅkhāre saṅkharoti, sova paṭisandhiyaṃ uppajjati, tassa aṇuissarādayo kalalādibhāvena sarīraṃ saṇṭhāpentā indriyāni sampādenti, sova indriyasampanno phusati, vedayati, taṇhiyati, upādānādīni ca karotī’’ti vā ‘‘sabbe sattā niyatisaṅgatibhavapariṇatā’’ti vā vikappeti. So evaṃ avijjāya andhīkato –

在此，缘的理则有总相与别相二种。其中，总相的缘之理则仅开示“有彼故此有”的状态。而别相的缘之理则，是在《发趣论》(Paṭṭhāna)中所说的因缘等二十四缘中，根据相应情况，开示由特定之缘所生的状态。此二十四缘的分别，将于《发趣论》论母的义释中明了。就总相而言，当知行等法唯在无明等缘存在时方有。若人于四圣谛、过去际等无明未断，彼人因于苦谛及过去际等无知，于三有中，对于杂有生、老、病、死等众多过患、名为福果的行之变易苦，不知其为苦，反作乐想而希求，由三门发起福行与不动行。因于集谛无知，于作为苦因的贪爱资具等，不见其能引生恶趣等苦，于受用欲乐等事不见其过患，由乐想及为烦恼所制伏故，发起三行。因于灭、道二谛无知，于非灭之特定生趣作灭想，于非道之祭祀、苦行等作灭道想，而发起三行。因于此缘性缘起法无知，而起分别想：“众生无因无缘而生，死后断灭”，或“是我自知或不知，是我造诸行，是我于结生中生，是自在天(Issara)等以极微(aṇu)使凝乳(kalala)等形成身体、成就诸根，具诸根之我能触、受、爱、取等”，或“一切众生皆由宿命、偶合、自性所决定”。如是，为无明所蒙蔽者——

‘‘Yathāpi nāma jaccandho, naro apariṇāyako;

Ekadā yāti maggena, ummaggenāpi ekadā.

“犹如天生盲，无有引导者；有时行正道，有时入歧途。

‘‘Saṃsāre saṃsaraṃ bālo, tathā apariṇāyako;

Karoti ekadā puññaṃ, apuññamapi ekadā’’ti. (vibha. aṭṭha. 226 saṅgārapadaniddesa) –

“愚者轮回中，流转无引导；有时作福业，有时亦作恶。”

Vuttanayena tividhe saṅkhāre abhisaṅkharotīti. Kiṃ panettha ekāva avijjā saṅkhārānaṃ paccayo hoti, nanu ekasmā [Pg.207] kāraṇā ekaṃva kāriyaṃ uppajjati, anekaṃ kāriyaṃ na uppajjati, anekasmā vā ekanti, anekasmā kāraṇā anekaṃ kāriyaṃ uppajjatīti? Saccaṃ, padhānattapākaṭattaasādhāraṇattadīpanatthaṃ panettha anekesu kāraṇesupi ekā avijjā eva paccayabhāvena niddiṭṭhā ‘‘phassapaccayā vedanā (udā. 3), semhasamuṭṭhānā ābādhā’’tiādīsu (a. ni. 10.60; mahāni. 5; cūḷani. khaggavisāṇasuttaniddesa 128) viya. Avijjā hi padhāno hetu, saṅkhārānaṃ pākaṭo, asādhāraṇo ca taṇhādihetūnampi hetuttā, na vatthārammaṇādīni khīṇāsavassa tesaṃ sambhavepi saṅkhārānaṃ abhāvāti. Evaṃ tāvettha vaṭṭasaṅkhārānaṃ avijjāya eva bhāve bhāvo veditabbo. Tathā viññāṇassāpi upacitakammābhāve abhāvato, sabbattha sabbesañca sabbavipākaviññāṇuppattippasaṅgato ca saṅkhārānaṃ eva bhāve bhāvo veditabbo. Yathā cettha, evaṃ uparipi nāmarūpādīnaṃ viññāṇādibhāve bhāvo yathānurūpaṃ anubhavayuttīhi ñātabboti ayaṃ sāmaññato paccayanayo.

依所说之理，造作三行。此处是否仅无明一行是诸行之缘？难道不是一因生一果，不生多果；或多因生一果；或多因生多果吗？诚然。但在此处，为显示其主要、显著及不共性，即使在众多原因中，也仅指出无明为缘，犹如“触缘受”、“痰生病”等所说。无明是诸行的主因、显因，且因其亦为爱等诸因之因，故为不共因。所依与所缘(vatthārammaṇa)等则不然，因为漏尽者虽有彼等，但诸行已不存在。因此，当知轮回之行唯依无明而有。同样，由于若无积聚之业(upacitakamma)，识便不存，且为避免导致一切异熟识(vipākaviññāṇa)在一切处为一切有情生起的过失，故应知识唯依诸行而有。如此处般，向上亦当依循相应的经验与理则，了知名色等法唯依识等而有。此即总相的缘之理则。

Visesato pana avijjā puññābhisaṅkhārānaṃ tāva ārammaṇapaccayena, upanissayapaccayena cāti dvidhā paccayo hoti. Sā hi avijjaṃ ārabbha sammasanādivasena uppattiyaṃ kāmāvacarānaṃ, abhiññācittena samohacittassa jānanakāle rūpāvacarānañca puññābhisaṅkhārānaṃ tāva ārammaṇapaccayena paccayo hoti, avijjāsamatikkamanatthāya pana avijjāsammūḷhatāya kāmarūpabhavasampattiyo patthetvāva kāmarūpāvacarapuññāni karontassa upanissayapaccayena paccayo hoti. Apuññābhisaṅkhārānaṃ panesā avijjaṃ ārabbha rāgādīnaṃ uppajjanakāle ārammaṇādipaccayena avijjāsammūḷhatāya pāṇātipātādīni karontassa nissayapaccayena, dutiyajavanādīnaṃ [Pg.208] anantarūpanissayāsevananatthivigatapaccayehi yaṃ kiñci akusalaṃ karontassa hetusahajātaaññamaññanissayasampayuttaatthiavigatapaccayehīti evaṃ anekadhā paccayo hoti, āneñjābhisaṅkhārānaṃ pana ekena upanissayapaccayeneva paccayo hoti.

就别相而言，无明为福行(puññābhisaṅkhāra)之缘，有二种：所缘缘与亲依止缘。当缘于无明，以省察等方式生起欲界福行时，或以神通心了知杂有无明之心而生起色界福行时，无明即成所缘缘。然为超越无明，却因无明所惑而希求欲界、色界之有成就，从而造作欲、色界福业者，无明则成其亲依止缘。对于非福行(apuññābhisaṅkhāra)，当缘于无明而生起贪等时，无明为所缘缘等；因无明所惑而行杀生等时，为依止缘；于第二速行(javana)等（心路过程）中，对造作任何不善者，无明则通过无间、亲依止、习行、无有、离去诸缘，以及因、俱生、相互、依止、相应、有、不离去诸缘，如是等以多种方式为缘。对于不动行(āneñjābhisaṅkhāra)，无明则仅以亲依止缘一种方式为缘。

Saṅkhārapaccayā viññāṇapade pana tayopi saṅkhārā viññāṇassa yathārahaṃ tīsu bhavesu paṭisandhipavattīsu kammapaccayena ceva upanissayapaccayena cāti dvidhā paccayā honti. Abhidhammabhājanīyanayena sahajātassa viññāṇassa sahajātaaññamaññanissayasampayuttakammatthiavigatādipaccayehi paccayā honti.

于“行缘识”句中，三行于三有中，随其所应，以业缘及亲依止缘二种方式，为结生与生命期中之识的缘。复次，依阿毗达摩(abhidhamma)之分析，（三行）亦为俱生识之缘，其方式为俱生、相互、依止、相应、业、有、不离去等缘。

Viññāṇapaccayā nāmarūpapade pana viññāṇaṃ vipākabhūtaṃ, avipākabhūtañca nāmassa kevalassa vā rūpamissakassa vā paṭisandhipavattīsu sahajātaaññamaññanissayasampayuttavipākaāhāraindriyaatthiavigatapaccayehi yathārahaṃ navadhā, aṭṭhadhā vā paccayo hoti. Paṭisandhiyaṃ vipākaviññāṇaṃ vatthurūpassa sahajātaaññamaññanissayavipākaāhāraindriyavippayuttaatthi avigatapaccayehi navadhā paccayo hoti. Ṭhapetvā pana vatthurūpaṃ sesarūpassa teheva aññamaññapaccayarahitehi aṭṭhahi paccayo hoti. Abhisaṅkhāraviññāṇaṃ pana ekavokārapañcavokārabhavesu kammajarūpassa suttantikapariyāyena upanissayavasena paccayo hoti. Pavattiyaṃ pana sabbampi viññāṇaṃ tassa tassa nāmarūpassa yathārahaṃ paccayo hoti. Tattha arūpabhave viññāṇaṃ nāmasseva, asaññibhave rūpasseva, pañcavokārabhave nāmarūpassa paccayo hotīti veditabbaṃ. Teneva nāmañca rūpañca nāmarūpañca nāmarūpanti nibbacanaṃ katanti.

在“识缘名色”句中，识有异熟与非异熟。对于纯名，或与色混合之名，在结生与生命期中，依情况以俱生、相互、依止、相应、异熟、食、根、有、不离去等九种缘，或八种缘为缘。于结生时，异熟识对所依色，以俱生、相互、依止、异熟、食、根、不相应、有、不离去等九种缘为缘。然而，除去所依色，对其余的色，则除去相互缘，以前述八种缘为缘。又，行识(abhisaṅkhāraviññāṇa)于一蕴有(ekavokārabhava)与五蕴有(pañcavokārabhava)中，对业生色，依经教之说，以亲依止缘为缘。于生命期中，一切识皆依情况为其名色之缘。当知，于此，在无色有(arūpabhava)中，识仅为名之缘；在无想有(asaññībhava)中，仅为色之缘；在五蕴有(pañcavokārabhava)中，为名色之缘。因此，（有时）单指名，（有时）单指色，（有时）指名与色，皆被称为“名色”，此定义已作。

Nāmarūpapaccayā [Pg.209] saḷāyatanapade pana nāmaṃ vipākabhūtaṃ, avipākabhūtañca arūpabhave chaṭṭhāyatanassa avakaṃsato sahajātaaññamaññanissayasampayuttavipākaatthiavigatavasena yathārahaṃ sattadhā paccayo hoti. Itaresaṃ panetaṃ pañcannaṃ cakkhāyatanādīnaṃ pañcavokārabhave paṭisandhiyaṃ catumahābhūtasahāyaṃ hutvā sahajātanissayavipākavippayuttaatthiavigatavasena chadhā paccayo hoti. Kiñci panettha hetupaccayena, kiñci āhārapaccayena cāti tesaṃ vasena sabbavāresu ukkaṃsāvakaṃso veditabbo. Pavatte pana cakkhādīnaṃ pañcannaṃ vipākamavipākampi nāmaṃ pacchājātavippayuttaatthiavigatavasena catudhā paccayo hotīti. Evaṃ tāva nāmameva saḷāyatanassa paccayo hotīti veditabbaṃ.

于“名色缘六处”句中，名有异熟与非异熟。在无色有(arūpabhava)中，对第六处，如其所应，至少以俱生、相互、依止、相应、异熟、有、不离去七种缘为缘。至于其余的眼处等五处，在五蕴有(pañcavokārabhava)中，于结生时，（名）与四大种(catumahābhūta)为助伴，以俱生、依止、异熟、不相应、有、不离去六种缘为缘。其中有些以因缘，有些以食缘，依此等之故，当知在一切场合中的最多与最少（缘）。于生命期中，异熟与非异熟之名，对眼等五处，以后生、不相应、有、不离去四种缘为缘。如是当知，仅是名作为六处之缘。

Rūpaṃ pana vatthubhūtaṃ paṭisandhiyaṃ chaṭṭhāyatanassa sahajātaaññamaññanissayavippayuttaatthiavigatavasena chadhā paccayo hoti. Catumahābhūtarūpaṃ cakkhādīnaṃ pañcannaṃ paṭisandhiyaṃ, pavatte ca sahajātanissayaatthiavigatapaccayehi catudhā paccayo hoti. Rūpajīvitindriyaṃ pana indriyaatthiavigatavasena tividhā. Tathā āhāro āhāratthiavigatavasena. So ca āhārūpajīvīnaṃ pavatteyeva, no paṭisandhiyaṃ. Tāni pana pañca cakkhāyatanādīni pañcaviññāṇasaṅkhātassa chaṭṭhassa manāyatanassa nissayapurejātaindriyavippayuttaatthiavigatavasena chadhā paccayā honti pavatteyeva, no paṭisandhiyaṃ. Tathā pañcaviññāṇavirahitamanāyatanassa vatthurūpaṃ nissayapurejātavippayuttaatthiavigatavasena pañcadhā paccayo hotīti. Evaṃ rūpameva chaṭṭhāyatanassa, saḷāyatanassa ca paccayo hotīti veditabbaṃ. Khandhattayavatthurūpasaṅkhātaṃ pana nāmarūpaṃ chaṭṭhāyatanassa paṭisandhiyaṃ sahajātaaññamaññanissayasampayuttavippayuttavipākaatthiavigatādivasena yathārahaṃ paccayo hotīti. Evaṃ [Pg.210] nāmañca rūpañca nāmarūpañca yathārahaṃ chaṭṭhāyatanassa, saḷāyatanassa ca paccayo hotīti veditabbaṃ.

然而，作为所依之色，于结生时，对第六处以俱生、相互、依止、不相应、有、不离去六种缘为缘。四大种色对眼等五处，在结生时与生命期中，以俱生、依止、有、不离去四种缘为缘。色命根则以根、有、不离去三种缘为缘。同样，食以食、有、不离去缘为缘。而此食仅于生命期中对食所生色与色命根为缘，非于结生时。然而，眼处等五处，对与五识相应的第六意处，以依止、前生、根、不相应、有、不离去六种缘为缘，仅于生命期中，非于结生时。同样，所依色对离于五识的意处，以依止、前生、不相应、有、不离去五种缘为缘。如是当知，仅是色作为第六处与六处之缘。然而，被称为三蕴与所依色之名色，于结生时，对第六处，依情况以俱生、相互、依止、相应、不相应、异熟、有、不离去等缘为缘。如是当知，名、色以及名色，皆依情况为第六处与六处之缘。

Saḷāyatanapaccayā phassapade pana chaṭṭhāyatanaṃ vipākaṃ, avipākañca sabbattha sampayuttaphassassa sahajātādivasena navadhā, aṭṭhadhā vā paccayo hoti. Cakkhāyatanādīni pañca yathākkamaṃ pavatte cakkhusamphassādīnaṃ pañcannaṃ nissayapurejātaindriyavippayuttaatthiavigatavasena chadhā, rūpāyatanādīni pañca tesaṃ ārammaṇapurejātaatthiavigatavasena tidhā. Manosamphassassa pana tāni, dhammārammaṇañca tathā ca ārammaṇādhipatimattena cāti bahudhā paccayā honti. Evaṃ chaṭṭhāyatanañca saḷāyatanañca chabbidhassāpi phassassa paccayo hotīti veditabbaṃ.

于“六处缘触”句中，第六处，无论是异熟或非异熟，于一切处对相应触，以俱生等方式，有九种或八种缘为缘。眼处等五处，依次于生命期中，对眼触等五触，以依止、前生、根、不相应、有、不离去六种缘为缘；色处等五处，对彼等（五触），以所缘、前生、有、不离去四种缘为缘。然而，对于意触，彼等（五所缘）、法所缘，同样地，并以所缘、增上等多种方式为缘。如是当知，第六处与六处，皆为六种触之缘。

Phassapaccayā vedanāpade sabbopi phasso sahajātānaṃ vedanānaṃ sahajātaaññamaññanissayavipākaāhārasampayuttaatthiavigatavasena aṭṭhadhā, sattadhā vā paccayo hoti, asahajātānaṃ upanissayavasenevāti.

于“触缘受”句中，一切触对俱生之受，以俱生、相互、依止、异熟、食、相应、有、不离去八种或七种缘为缘；对非俱生之受，则仅以亲依止缘为缘。

Vedanāpaccayā taṇhāpade vipākavedanā anusayapatitāya taṇhāya upanissayavasena, sahajātādivasena ca paccayo hoti. Yasmā pana –

于“受缘爱”句中，异熟受对已落入随眠之爱，以亲依止缘，及以俱生等缘为缘。因为：—

Dukkhī sukhaṃ patthayati, sukhī bhiyyopi icchati;

Upekkhā pana santattā, sukhamicceva bhāsitā;

Taṇhāya paccayā tasmā, honti tissopi vedanāti. (visuddhi. 2.644);

受苦者希求乐，受乐者更欲求；舍受虽寂静，亦被说为乐。是故，三受皆为爱之缘。

Taṇhāpaccayā upādānapade taṇhā asahajātā catunnampi upādānānaṃ upanissayavasena ceva anantarādivasena ca, sahajātā pana kāmupādānavajjitānaṃ tiṇṇaṃ hetusahajāta aññamaññanissayasampayuttaatthiavigatavasena sattadhā paccayo hoti.

于“爱缘取”句中，非俱生之爱，对所有四种取，以亲依止缘及无间等缘为缘；然而，俱生之爱，对除去欲取之其余三种取，以因、俱生、相互、依止、相应、有、不离去七种缘为缘。

Upādānapaccayā [Pg.211] bhavapade catubbidhampi upādānaṃ asahajātassa sabbakammabhavassa ceva upapattibhavassa ca upanissayavaseneva paccayo hoti, sahajātassa pana kammabhavassa hetusahajātādivasena paccayo hoti.

于“取缘有”句中，四种取对于非俱生的所有业有和生有，仅以亲依止缘为缘；但对于俱生的业有，则以因缘、俱生缘等为缘。

Bhavapaccayā jātipade bhavoti kammabhavova adhippeto, so ca jātiyā kammapaccayaupanissayapaccayavasena dvidhā paccayo hoti.

于“有缘生”句中，“有”即是指业有，而这业有以业缘和亲依止缘两种方式成为生的缘。

Jātipaccayā jarāmaraṇādipade jāti pana jarāmaraṇānaṃ, sokādīnañca tabbhāvabhāvībhāvamattato suttantikanayena upanissayakoṭiyāva paccayo hotīti ayaṃ tāvettha paccayanayo.

于“生缘老死等”句中，然而，生对于老死以及愁等，仅是依其生起之状态，依据经教的说法，仅仅是以亲依止缘的方式为缘，此即此处所说的缘法。

Kārakādīhi suññato panete avijjādayo dvādasa dhammā yasmā evaṃ paccayapaccayuppannabhāvena aññamaññaṃ paṭibaddhā aññanirapekkhā hutvā avicchinnā anādikā pavattanti, tasmā tato aññena brahmādinā kārakena, pakatiaṇukālādihetunā vā kārakavedakarūpena paraparikappitena attanā vā rahitā. Na cete attā, na attani, na attavanto, suññā ete attena vā attaniyena vā dhuvabhāvena vā subhabhāvena vā sukhabhāvena vāti ayaṃ kārakādīhi suññatā.

就造作者等而言，此等无明等十二法是空的。因为这十二法以缘与缘生法的方式互相系缚，不依赖他者，无间断地、无始地流转着。因此，它们远离了梵天等其他造作者，远离了自性、微尘、时间等原因，也远离了他人所构想的作为造作者与感受者的我。它们非我，非我所，非有我。它们空于我、我所、恒常性、美善性或安乐性。这就是就造作者等而言的空性。

Mūladdhasandhisaṅkhepākāravaṭṭavibhāgatoti ettha mūlato tāva avijjā, taṇhā cāti dve dhammā mūlanti veditabbā. Addhato panettha avijjā, saṅkhārāti dve aṅgāni atīto addhā, viññāṇādīni bhavāvasānāni aṭṭha paccuppanno addhā, jāti ceva jarāmaraṇañcāti dve anāgato addhāti tayo addhā veditabbā. Sandhito pana saṅkhārānaṃ, paṭisandhiviññāṇassa ca antarā eko hetuphalasandhi, vedanāya ca taṇhāya ca antarā eko phalahetusandhi, bhavassa [Pg.212] ca jātiyā ca antarā eko hetuphalasandhi cāti tayo sandhī veditabbā. Saṅkhepato pana sandhīnaṃ ādipariyosānavavatthitā cattāro saṅkhepā honti. Seyyathidaṃ – avijjāsaṅkhārā eko saṅkhepo, viññāṇanāmarūpasaḷāyatanaphassavedanā dutiyo, taṇhupādānabhavā tatiyo, jātijarāmaraṇāni catutthoti evaṃ cattāro saṅkhepā veditabbā.

此处，就根本、时、连结、略说、行相和轮转的区分而言。首先，应知无明与爱二法是根本。就时而言，无明和行这两个支是过去时，从识到有这八个支是现在时，生和老死这两个支是未来时——应知有此三时。就连结而言，行与结生识之间是一个因果连结，受与爱之间是一个果因连结，有与生之间是一个因果连结——应知有此三连结。就略说而言，根据连结的始末，有四略说。即：无明和行是一个略说，识、名色、六处、触、受是第二个略说，爱、取、有是第三个略说，生、老死是第四个略说——应知有此四略说。

Ākārato panettha –

就行相而言——

Atīte hetuyo pañca, idāni phalapañcakaṃ;

Idāni hetuyo pañca, āyatiṃ phalapañcakanti. –

过去有五因，现在有五果；现在有五因，未来有五果。

Evaṃ vīsati ākārā honti.

如是，有二十种行相。

Ettha hi sarūpato vuttā avijjāsaṅkhārā, tesaṃ gahaṇena tadavinābhāvato gahitā taṇhupādānabhavāti ime pañca dhammā atīte hetuyo nāma, sarūpato vuttā viññāṇādayo pañca dhammā idāni phalapañcakaṃ nāma, sarūpato pana vuttā taṇhupādānabhavā, tesaṃ gahaṇena tadavinābhāvato gahitā avijjāsaṅkhārāti ime pañca idāni hetuyo nāma. Jātiādiapadesena vuttā viññāṇādayo pañca dhammā āyatiṃ phalapañcakaṃ nāmāti evaṃ vīsati ākārā veditabbā. Vaṭṭato panettha saṅkhārabhavā kammavaṭṭaṃ, avijjātaṇhupādānā kilesavaṭṭaṃ, sesāni vipākavaṭṭanti tīṇi vaṭṭāni honti. Yāva ca tesu kilesavaṭṭaṃ ariyamaggena na upacchijjati, tāva idaṃ bhavacakkaṃ anupacchinnaṃ pavattatīti ayamettha mūladdhasandhisaṅkhepākāravaṭṭavibhāgo.

此处，就其体性而言，所说的无明和行，因其不相离而摄取了爱、取、有，此五法名为“过去因”；就其体性而言，所说的识等五法，名为“现在五果”；就其体性而言，所说的爱、取、有，因其不相离而摄取了无明和行，此五法名为“现在因”。以生等名目所说的识等五法，名为“未来五果”。如是，应知有二十行相。于轮转中，行和有是业轮转，无明、爱、取是烦恼轮转(kilesavaṭṭa)，其余是异熟轮转，此为三轮转。只要烦恼轮转未被圣道断除，此有轮便会不断地流转。此即此处根本、时、连结、略说、行相与轮转之分别。

Vāraṇopamatoti [Pg.213] ettha vāraṇato tāva – ‘‘avijjāpaccayā saṅkhārā’’ti idamahetukavisamahetukadassananivāraṇaṃ, ‘‘saṅkhārapaccayā viññāṇa’’nti ucchedaattasaṅkantidassananivāraṇaṃ, ‘‘viññāṇapaccayā nāmarūpa’’nti attāti parikappitavatthubhedadassanato ghanasaññānivāraṇaṃ, ‘‘nāmarūpapaccayā saḷāyatana’’ntiādi attā passati…pe… vijānāti phusati, vedayati, taṇhiyati, upādiyati, bhavati, jāyati, jīyati, mīyatīti evamādidassananivāraṇanti idamettha micchādassananivāraṇaṃ.

此处，就遮止与譬喻而言，首先是遮止——“无明缘行”遮止无因见与邪因见；“行缘识”遮止断灭见与我流转见；“识缘名色”遮止由“分别诸法并执为我”之见所产生的密集想；“名色缘六处”等，遮止“我见……我知、我触、我受、我爱、我取、我有、我生、我老、我死”等见解。此即此处对邪见的遮止。

Upamāto panettha andho viya avijjā, tassa upakkhalanaṃ viya saṅkhārā, patanaṃ viya viññāṇaṃ, tena gaṇḍapātubhāvo viya nāmarūpaṃ, tassa gaṇḍabhedapīḷakā viya saḷāyatanaṃ, tassa saṅghaṭṭanaṃ viya phasso, tajjanitadukkhaṃ viya vedanā, dukkhassa paṭikārābhilāso viya taṇhā, asappāyaggahaṇaṃ viya upādānaṃ, asappāyālepanaṃ viya bhavo, tena gaṇḍavikārapātubhāvo viya jāti, tabbikārabhedo viya jarāmaraṇaṃ. Yathāsabhāvadassananivāraṇādito vā ete avijjādayo akkhipaṭalādi upamāhipi veditabbāti ayamettha upamā.

就譬喻而言：无明如盲人，诸行如盲人绊倒，识如跌倒，由此显现的疮如名色，脓疮溃烂如六处，脓疮碰撞如触，由此产生的痛苦如受，为解除痛苦而寻求治疗如爱，抓取不适宜的药物如取，涂抹不适宜的药物如有，由此导致的脓疮恶化如生，脓疮的恶化溃烂如老死。或者，由于遮止如实观见自性等，应知这些无明等，亦可以眼翳等来比喻。此即此处所说的譬喻。

Gambhīranayabhedatoti ettha gambhīrabhedo tāva imesaṃ avijjādīnaṃ paccekaṃ dhammatthadesanāpaṭivedhagambhīratā veditabbā. Ime hi avijjādayo dhammā yenākārena yadavatthā ca saṅkhārādīnaṃ phalānaṃ paccayā honti, so nesaṃ paccayaṭṭho duravabodhato gambhīroti ayamettha dhammagambhīratā. Dhammoti hetu ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti (vibha. 720) vacanato. Jarāmaraṇādīnaṃ phalānaṃ jātiādīhi paccayehi sambhūtasamudāgataṭṭho duravabodhato gambhīroti ayaṃ atthagambhīratā. Atthoti phalaṃ ‘‘hetuphale ñāṇaṃ [Pg.214] atthapaṭisambhidā’’ti (vibha. 720) vacanato. Tesaṃ pana hetūnaṃ, phalānañca tena tenākārena aviparītato desanāpi sabbaññutaññāṇasseva gocarato gambhīrāti ayaṃ desanāgambhīratā. Yo panesaṃ avijjāsaṅkhārādīnaṃ adassanāyūhanādisabhāvo, so mandapaññehi duppariyogāhattā gambhīroti ayaṃ paṭivedhagambhīratāti ayamettha gambhīrabhedo.

此处，就深奥与理趣的区分而言，首先就深奥而言，应当了知无明等法各自具有的法深奥、义深奥、教深奥与证深奥四种深奥性。此无明等诸法，以何种方式、处于何种状态成为行等果报的因缘，它们这种缘起之理难以理解，所以说是法深奥。所谓“法”，就是原因，因为《分别论》(Vibhaṅga)中说：“于原因中生起的智慧，是法无碍解(dhammapaṭisambhidā)。”老死等果报由生等原因聚合生起之理难以理解，所以说是义深奥。所谓“义”，就是结果，因为《分别论》中说：“于因果中生起的智慧，是义无碍解(atthapaṭisambhidā)。”而对于这些原因和结果，以各种方式毫不颠倒地进行讲述，唯是遍知智(sabbaññutaññāṇa)的行境，所以说是教深奥。无明、行等这些法所具有的不可见、积集等自性，因为劣慧者难以通达故深奥，这就是证深奥。这就是此处所说的深奥的区分。

Nayabhedo panettha ekattanayo nānattanayo abyāpāranayo evaṃdhammatānayoti imesaṃ catunnaṃ atthanayānaṃ vasena veditabbo. Tattha hi ‘‘avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇa’’nti evaṃ bījassa aṅkurādibhāvena rukkhabhāvappatti viya santānānupacchedo ekattanayo nāma. Yaṃ sammā passanto hetuphalasambandhena santānānupacchedāvabodhato ucchedadiṭṭhiṃ pajahati, micchā passanto hetuphalasambandhena pavattamānassa santānānupacchedassa ekattaggahaṇato sassatadiṭṭhiṃ upādiyati.

就理趣的区分而言，应依一性理趣、异性理趣、无作用理趣、如是法性理趣这四种理趣来理解。其中，“无明缘行，行缘识”等，如同种子生芽成树，相续不断，这名为一性理趣。正确观察的人，因为了知因果相续不断，从而舍弃断灭见；不如理观察的人，执取因果相续不断为一性，因而生起常见。

Avijjādīnaṃ pana yathāsakaṃ lakkhaṇavavatthānaṃ nānattanayo nāma. Yaṃ sammā passanto navanavānaṃ uppādadassanato sassatadiṭṭhiṃ pajahati, micchā passanto ekasantānapatitassa bhinnasantānasseva nānattaggahaṇato ucchedadiṭṭhiṃ upādiyati.

无明等各自特相之安立，名为异性理趣。如理观察的人，因为见到新新之生起，所以舍弃常见；不如理观察的人，因为执取落入同一相续者如同断裂之相续般为异性，因而生起断灭见。

Avijjāya pana ‘‘saṅkhārā mayā uppādetabbā, saṅkhārānaṃ vā viññāṇaṃ amhehī’’ti evamādibyāpārābhāvo abyāpāranayo nāma. Yaṃ sammā passantokārakassa abhāvāvabodhato attadiṭṭhiṃ pajahati, micchā passanto yo asatipi byāpāre avijjādīnaṃ sabhāvaniyamasiddho hetubhāvo, tassa aggahaṇato akiriyadiṭṭhiṃ upādiyati.

无明并没有“诸行应由我生起，或识应由我们为诸行而生起”等作用，这名为无作用理趣。正确观察的人，因为了知无作者而舍弃我见；不如理观察的人，即使没有作用，也因为不能理解无明等法依自性法则而成就的因性，因而生起无作见(akiriyadiṭṭhi)。

Avijjādīhi [Pg.215] pana kāraṇehi saṅkhārādīnaṃyeva sambhavo khīrādīhi dadhiādīnaṃ viya, na aññesanti ayaṃ evaṃdhammatānayo nāma. Yaṃ sammā passanto paccayānurūpato phalāvabodhato ahetukadiṭṭhiṃ, akiriyadiṭṭhiñca pajahati, micchā passanto paccayānurūpaṃ phalappavattiṃ aggahetvā yato kutoci yassa kassaci asambhavaggahaṇato ahetukadiṭṭhiṃ ceva niyatavādañca upādiyatīti ayamettha nayabhedoti evaṃ vijānīyo pāḷimuttavinicchayo.

由无明等因缘，唯能生起行等，如同由牛奶等能生起乳酪等，而非生起其他，这名为如是法性理趣。正确观察的人，因为了知果报随顺因缘，所以能舍弃无因见(ahetukadiṭṭhi)和无作见；不如理观察的人，因为不执取果报随顺因缘而流转，并执取任何事物都可能从任何地方、没有任何原因地产生，因而生起无因见和宿命论(niyatavāda)。这就是此处所说的理趣的区分。应知此为《圣典外抉择》(Pāḷimuttavinicchayo)的论断。

Paccayākāravibhaṅgamātikatthavaṇṇanā niṭṭhitā.

缘起行相分别本母释义终。

Satipaṭṭhānavibhaṅgamātikatthavaṇṇanā

念处分别本母释义

Satipaṭṭhānavibhaṅgamātikāya pana atthato tāva – cattāroti gaṇanaparicchedo, tena na tato heṭṭhā, na uddhanti dīpeti. Satipaṭṭhānāti ettha dve satipaṭṭhānā satigocaropi satipi. ‘‘Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmī’’tiādīsu (saṃ. ni. 5.408) hi satigocaro ‘‘satipaṭṭhāna’’nti vuccati, tassattho patiṭṭhāti tasminti paṭṭhānaṃ, kā patiṭṭhāti? Sati. Satiyā paṭṭhānaṃ satipaṭṭhānaṃ. Padhānaṃ ṭhānanti vā paṭṭhānaṃ, satiyā paṭṭhānaṃ satipaṭṭhānaṃ. ‘‘Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī’’tiādīsu (ma. ni. 3.147) pana sati. Tassattho patiṭṭhātīti paṭṭhānaṃ, upaṭṭhāti okkantitvā pakkhanditvā pavattatīti attho. Satiyeva paṭṭhānatthena satipaṭṭhānaṃ. Atha vā saraṇaṭṭhena sati, sā ca upaṭṭhānaṭṭhena paṭṭhānanti satipaṭṭhānaṃ, idamidha adhippetaṃ. Yadi evaṃ, kasmā satipaṭṭhānāti bahuvacanaṃ kataṃ? Satiyā bahuttā. Ārammaṇabhedena hi bahukā tā satiyo.

于《念处分别》本母之义，首先，“四”是数量的限定(gaṇanaparicchedo)，由此显示其数量不过多亦不过少。于“念处”(Satipaṭṭhāna)一词，有两种念处：念所缘(satigocara)与念(sati)本身。如在“诸比丘，我将为你们宣说四念处的生起与灭没”等经文(相应部 5.408)中，念所缘被称为“念处”。其义为：于彼处安立(patiṭṭhāti)，故为“处”(paṭṭhāna)。什么安立？是念。念之处，故为“念处”。或，“处”(paṭṭhāna)即主要之所，念之主要之所，故为“念处”。而在“修习、多修四念处能圆满七觉支”等经文(中部 3.147)中，则指念本身。其义为：现起(upaṭṭhāti)，即进入、跃入而转起之义。正是念，以“处”(paṭṭhāna)之义，而为“念处”。又或，念有忆念(saraṇa)之义，而此念以现起(upaṭṭhāna)之义为“处”(paṭṭhāna)，故为“念处”；此即此处所意。若然，为何说“念处”(satipaṭṭhānā)时用复数？因念有众多之故。确实，因所缘之差别，彼等念亦为众多。

Idhāti [Pg.216] imasmiṃ sāsane, tena ajjhattādivasena sabbappakāracatucattālīsavidhasatipaṭṭhānanibbattakassa puggalassa nissayabhūtaṃ sāsanameva, nāññaṃ sāsananti dīpeti. Vuttaṃ hetaṃ ‘‘idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇehi aññehī’’ti (dī. ni. 2.214; ma. ni. 1.139; a. ni. 4.241).

“于此”(idha)即于此教法中。由此显示，以于内(ajjhatta)等方式能成就一切种类四十四种念处的补特伽罗(puggala)，其所依止的正是此教法，而非其他教法。正如经中所说：“诸比丘，唯有在此处有沙门……（乃至）……其他外道沙门之说皆是空虚的。”(长部 2.214; 中部 1.139; 增支部 4.241)

Bhikkhūti saṃsāre bhayaṃ ikkhanako. Tena kiñcāpi bhagavato devaloke nisīditvā satipaṭṭhānaṃ desentassa santike devagaṇaṃ muñcitvā ekabhikkhupi nisinno nāma natthi, tathāpi devo vā hotu manusso vā gahaṭṭho vā pabbajito vā, saṃsāre bhayanti sammā ikkhamāno yathānusiṭṭhaṃ paṭipajjamānova bhikkhu nāma hoti, nāññoti dasseti. Yathāha ‘‘alaṅkato cepī’’ti (dha. pa. 142).

“比丘”(bhikkhu)即于轮回中见怖畏者。由此显示，即使世尊(bhagavā)坐于天界宣说念处时，除天众外，其身边实无一位比丘在座，然而，无论是天人、人类、在家人或出家人，只要能如实见到轮回的怖畏，并如所教而行，彼即名为比丘，而非他人。如（《法句经》142偈）所说：“虽衣盛装(alaṅkato cepi)”。

Ajjhattanti niyakajjhattaṃ. Kāyeti ettha āyanti tatoti āyo. Ke āyanti? Kucchitā kesādayo, iti kucchitānaṃ āyoti kāyo. Atha vā aṅgapaccaṅgānaṃ, kesādīnañca samūhaṭṭhenapi kāyo, rūpakāyo, tasmiṃ attano kāyeti attho. Kāyānupassīti kāyaṃ anupassanasīlo. ‘‘Kāye’’ti ca vatvā puna ‘‘kāyānupassī’’ti dutiyakāya-ggahaṇaṃ ‘‘evaṃ na kāye aṅgapaccaṅgavinimuttaekadhammānupassī, nāpi kesalomādivinimuttaitthipurisānupassī, na ca bhūtupādāyavinimuttaekadhammānupassī, atha kho rathasambhāranagarāvayavakadalikkhandhavibhāgānupassako viya yathākkamaṃ aṅgapaccaṅgakesādibhūtupādāyasamūhānupassī evā’’ti dassanatthaṃ kataṃ. Tathā hettha yathāvuttadhammasamūhavinimutto itthipurisādiko, añño vā koci dhammo na dissati, yathāvuttadhammasamūhamatteyeva pana bālā tathā tathā subhādito ca micchābhinivesaṃ karonti, ayaṃ [Pg.217] pana yogī tattha kāyānupassī eva aniccadukkhaanattāsubhānupassī evāti vuttaṃ hoti. Atha vā yvāyaṃ mahāsatipaṭṭhāne assāsapassāsādiko cuddasavidho kāyo vutto, tassa sabbassa imasmiṃyeva kāye anupassanato ‘‘kāye kāyānupassī’’ti evamādināpi attho daṭṭhabbo.

“内”(ajjhatta)即自身的。于“身”(kāya)一词，其义为“积聚”(āya)，因诸法于此积聚。积聚何法？头发等可厌之物，故可厌之物的积聚为“身”。或，以肢节、头发等积聚之义，亦为“身”，即色身(rūpakāya)；其义为“于自身中”。“身随观者”(kāyānupassī)即有随观身之习性者。说了“于身”(kāye)复说“身随观”(kāyānupassī)，第二次使用“身”字，是为了显示：并非于身中随观离于肢节的单一法，亦非随观离于发、毛等的男人、女人，亦非随观离于四大及所造色(bhūtupādāya)的单一法，而是犹如观察车之部件、城之部分、芭蕉树干之分解一般，次第随观肢节、头发等以及四大与所造色的积聚。如是，于此，离于如是所说之法蕴，不见有男人、女人等任何他法。然而愚人(bālā)仅于如是所说之法蕴，生起净(subha)等种种错误执取。而此瑜伽行者(yogī)于彼处，仅是身随观者，即随观无常、苦、无我、不净者。又或，于《大念处经》中所说的出入息等十四种身，皆于此身中随观，故说“于身随观身”等，当如是知其义。

Viharatīti iriyati, catūsu iriyāpathesu ekenāgataṃ sarīrabādhanaṃ aññena iriyāpathena vicchinditvā apatamānaṃ attabhāvaṃ harati, pavattetīti attho. Bahiddhā kāyeti parassa kāye. Ajjhattabahiddhā kāyeti kālena attano, kālena parassa kāye. Kālena hi ajjhattabahiddhākāyesupi ekasmiṃ khaṇe kāyānupassanā uppajjati, paguṇakammaṭṭhānassa pana aparāparaṃ sañcaraṇakālo ettha kathito. Ātāpīti kāyapariggāhakavīriyena vīriyavā. So hi yasmā kilesānaṃ ātāpanato ātāpo vuccati vīriyaṃ, so cassa atthi, tasmā ātāpīti vuccati. Sampajānoti kāyapariggāhakena sampajaññena samannāgato. Satimāti kāyapariggāhikāya satiyā samannāgato. Ayaṃ pana yasmā satiyā ārammaṇaṃ pariggahetvā paññāya anupassati, vīriyena ca antarā vosānaṃ nāpajjati, tasmā yesaṃ dhammānaṃ ānubhāvena taṃ satipaṭṭhānaṃ sampajjati, tesaṃ dassanatthaṃ ‘‘ātāpī sampajāno satimā’’ti idaṃ vuttanti veditabbaṃ.

“住”(viharati)即行动(iriyati)；于四威仪中，以另一威仪断除由一威仪所生的身体之苦(sarīrabādhana)，令不倒之自体(attabhāva)得以维持、转起，此为其义。“于外身”(bahiddhā kāye)即于他人之身。“于内外身”(ajjhattabahiddhā kāye)即时而于自身，时而于他人之身。有时，身随观(kāyānupassanā)于一刹那亦生起于内外身中；然而，此处所说的是于业处(kammaṭṭhāna)纯熟者相续不断行之时间。“有勤”(ātāpī)即以摄持身之精进而为精进者。因精进能热恼诸烦恼，故名为“热”(ātāpa)；彼具此法，故名为“有勤”。“正知”(sampajāno)即具足摄持身之正知。“具念”(satimā)即具足摄持身之念。此人因以念把握所缘，以慧随观，以精进不中途放弃，是故，为显示依彼等法之威力，彼念处得以成就，故说“有勤、正知、具念”，当如是知。

Iti kāyānupassanāsatipaṭṭhānaṃ, sampayogaṅgañca dassetvā idāni pahānaṅgaṃ dassetuṃ ‘‘vineyya loke abhijjhādomanassa’’nti vuttaṃ. Tattha vineyyāti tadaṅgavinayena vā vikkhambhanavinayena vā vinayitvā. Loketi yvāyaṃ ajjhattādibhedo kāyo vutto, sveva idha lujjanapalujjanaṭṭhena loko nāma. Vibhaṅge pana yasmā rūpakāye [Pg.218] pahīnaabhijjhādayo vedanādīsupi pahīyanti eva, tasmā pañcapi upādānakkhandhā ‘‘loko’’ti vuttaṃ. Tasmiṃ loke abhijjhādomanassasaṅkhātaṃ kāmacchandabyāpādaṃ vineyyāti sambandho. Imassa ca nīvaraṇesu balavadhammadvayassa pahānadassanena sesanīvaraṇānampi pahānaṃ vuttaṃyevāti veditabbaṃ. Visesena cettha abhijjhādomanassavinayena yathākkamaṃ kāyasampattivipattimūlānaṃ anurodhavirodhānaṃ, attaabhiratitadasubhākārādibhāvanānabhiratīnaṃ, abhūtaguṇapakkhepabhūtadosāpanayanānañca pahānaṃ vuttaṃ, tena yogāvacarassa yogānubhāvanibbattaphalaṃ, yogasamatthatā ca dīpitā hoti.

如是已示身随观念处(kāyānupassanāsatipaṭṭhāna)及其相应支分(sampayogaṅga)，今为显示断除支分(pahānaṅga)而说“于世间调伏贪忧”(vineyya loke abhijjhādomanassa)。此中“调伏”(vineyya)者，或以彼分调伏(tadaṅgavinaya)，或以镇伏调伏(vikkhambhanavinaya)而调伏。“世间”(loka)者，即前说内在等差别之身(kāya)，此处以毁坏消散之义名为世间。然于《分别论》(Vibhaṅga)中，因于色身(rūpakāya)已断贪等，于受等亦断之故，故说五取蕴(pañcupādānakkhandhā)为“世间”。于此世间中，调伏名为贪欲(kāmacchanda)与嗔恚(byāpāda)的贪忧，是其关联。当知，通过显示断除诸障(nīvaraṇa)中此二强法，亦即已说断除其余诸障。尤其于此，以调伏贪忧，依次说断除：基于身之得失而生的爱憎，对自我之乐着以及对不净相(asubhākāra)等修习的不乐着，以及增益非实有之功德、去除实有之过失等，由此显示了修行者(yogāvacara)由修行威力所生之果，以及修行之成就力(yogasamatthatā)。

Ajjhattaṃ vedanāsūtiādīsupi ajjhattādīni vuttanayena veditabbāni. Ettha pana vedanāti tisso vedanā lokiyā, tathā cittaṃ, dhammā ca, tesaṃ vibhāgo vibhaṅganaye āvi bhavissati. Kevalaṃ panettha yathā vedanādayo anupassanto vedanādianupassī nāma hoti, so nayo dassetabbo. Seyyathidaṃ – vedanāsu tāva sukhā vedanā dukkhato, dukkhā sallato, itarā ca aniccato anupassitabbā. Yathāha –

“内受”(ajjhattaṃ vedanāsu)等也应依前述方法理解。此中所说的“受”(vedanā)，是指世间(lokiya)的三种感受；同样，“心”(citta)和“法”(dhamma)也是如此，它们的区分将在《分别论》(Vibhaṅga)中阐明。但此处主要说明的是，如何通过观察受等，成为所谓的“受等随观者”(vedanādianupassī)。例如——首先，乐受应当观察为苦，苦受观察为箭，不苦不乐受应当观察为无常。就像（经文）所说：

‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;

Adukkhamasukhaṃ santaṃ, addakkhi naṃ aniccato’’ti (saṃ. ni. 4.253;

itivu. 53).

“见乐实为苦，见苦如箭伤，不苦不乐者，见彼为无常。”(《相应部》4.253;《如是语》53)

Sabbā eva etā dukkhato anupassitabbā ‘‘yaṃ kiñci vedayitaṃ, taṃ dukkhasminti vadāmī’’ti (saṃ. ni. 4.259) vacanato. Evaṃ anupassanto pana aniccādisattānupassanāvasena vā anupassantopi ‘‘imaṃ vedanaṃ ko vedayati, kassāyaṃ vedanā, kiṃ kāraṇāyaṃ vedanā’’ti upaparikkhitvā ‘‘na koci sattādiko vedayati, na kesañci sattādīnaṃ vedanā, vatthārammaṇādikāraṇā [Pg.219] panāyaṃ vedanā uppajjatī’’ti anupassantopi vedanānupassī nāma hoti. Atha vā sukhādīnaṃ uppattikkhaṇe dukkhādīnaṃ asambhavā aniccā addhuvā vipariṇāmadhammāti evaṃ vā anupassanto vedanānupassī nāma hoti. Imināva nayena pāḷinayānusārena sesacittadhammānampi anupassanākāro veditabbo. Visesato panettha cittesu aniccatāvasena, dhammesu anattatāvasena ca anupassanto cittānupassī, dhammānupassī ca nāma hotīti veditabbaṃ. Sesaṃ suviññeyyameva. Ayaṃ tāvettha padattho.

一切受都应当从苦的角度去观察，因为（佛陀）曾说：“凡所感受，我都说是苦。”(《相应部》4.259) 像这样观察，或者通过观察无常等，又或者思考“谁在感受这个感受？这个感受属于谁？这个感受因何而生起？”经过考察后明白“没有哪个众生等在感受，这个感受也不属于任何众生等，只是由于所缘等条件这个感受才生起”的人，也叫做受随观者。又或者在乐受等生起的时候，因为苦受等不可能同时存在，从而观察到乐受等是无常的、不恒久的、具有变易之法的，像这样观察的人，也叫做受随观者。依照这个方法，根据圣典的教导，其余心法的观察方式也应当如此理解。特别需要注意的是，观察心的无常性，观察法的无我性的人，就叫做心随观者、法随观者。其余部分都容易理解。以上就是此处的字面意义。

Dhammabhedo panettha natthi, saraṇavasena ca ekāva sati ārammaṇavasena ‘‘cattāro satipaṭṭhānā’’ti vuttāti.

于此，（念）此法并无差别。依其自性，念仅为一；然依所缘，则说为“四念处”。

Vibhaṅganayato panettha suttantabhājanīye tāva ajjhattabahiddhātadubhayakāye kesādikoṭṭhāsabhāvanāvasena paṭhamaṃ satipaṭṭhānaṃ vitthāritaṃ. Tathā ajjhattādīsu paccekaṃ sāmisanirāmisavasena duvidhānaṃ sukhadukkhaadukkhamasukhavedanānaṃ vasena dutiyaṃ, sarāgavītarāgasadosavītadosasamohavītamohasaṃkhittavikkhittamahaggataamahaggatasauttarānuttarasamāhitāsamāhitavimuttāvimuttabhedato soḷasavidhehi cittapajānanavasena tatiyaṃ, pañcanīvaraṇānaṃ, sattabojjhaṅgānañca sambhavāsambhavauppādapahānapahīnānuppattibhāvanāpāripūrihetujjhānavasena catutthaṃ satipaṭṭhānaṃ vitthāritaṃ. Ayaṃ suttantabhājanīyanayo.

在此，依照《分别论》(Vibhaṅga)之法，于经分别中，首先，通过对内身、外身、内外身中发等身分的修习，来详细阐述第一念处。其次，通过对内在等各各以有物染与无物染两种方式，观察乐受、苦受、不苦不乐受，来详细阐述第二念处。再次，通过了知有贪、离贪、有瞋、离瞋、有痴、离痴、收摄、散乱、广大、非广大、有上、无上、得定、未得定、解脱、未解脱这十六种心，来详细阐述第三念处。最后，通过了知五盖和七觉支的生起与不生起、生起与断除、已断除者不复生起、以及修习圆满的因由与禅观，来详细阐述第四念处。此即经分别之法。

Abhidhammabhājanīye pana tāva ‘‘cattāro satipaṭṭhānā. Idha bhikkhu kāye kāyānupassī viharati vedanāsu…pe… dhammesu dhammānupassī viharatī’’ti (vibha. 380) evaṃ mātikaṃ ṭhapetvā dhammasaṅgaṇiyaṃ vuttanayassa vitthāresu aṭṭhasu lokuttaracittesu sampayuttasativaseneva vitthārato vibhattā.

于阿毗达摩分别中，则先立下纲要：“四念处。于此，比丘于身随观身而住，于受……乃至……于法随观法而住。”(Vibha. 380) 然后，依照《法集论》(Dhammasaṅgaṇī)中所说之法，在其广说中的八种出世间心中，仅依与心相应的念而作详细分别。

Pañhāpucchakanayepi [Pg.220] catunnaṃ satipaṭṭhānānaṃ kati kusalā…pe… kati araṇā? Siyā kusalā, siyā abyākatā…pe… anupādinnaanupādāniyāva, asaṃkiliṭṭhaasaṃkilesikāva…pe… anidassanaappaṭighāva. Na hetū ahetukāva…pe… anuttarā araṇāvāti lokuttaravaseneva vibhattā. Sammāsambuddhena hi suttantabhājanīyasmiññeva lokiyalokuttaramissakā satipaṭṭhānā kathitā, abhidhammabhājanīyapañhāpucchakesu pana lokuttarāyeva. Tesu ca lokiyā nānācittesu eva labbhanti. Aññeneva hi cittena kāyaṃ paggaṇhanti, aññena vedanādayoti. Lokuttarā pana cattāropi maggakkhaṇe ekacitteyeva labbhanti. Ekasmiñhi maggacittakkhaṇe ārammaṇato nibbānārammaṇā ekāva sati kāyādīsu subhasukhaniccaattavipallāsasamucchedakatāya catukiccasādhanaṭṭhena cattāripi nāmāni labhatīti ayamettha vibhaṅganayo.

于问答法中，亦仅依出世间而分别：[问]“于四念处，有多少是善……乃至……有多少是无诤？”[答]“或为善，或为无记……乃至……是无取、非所取，无杂染、非能染……乃至……无见、无对。非因而是无因……乃至……是无上、无诤。”诚然，正等觉者于经分别中，宣说了世间与出世间混合的念处；于阿毗达摩分别与问答法中，则仅宣说出世间念处。其中，世间念处于不同心中获得，即以一心把握身，以另一心把握受等。而出世间四念处，则于道之刹那，在同一心中获得。因为在一个道心刹那，以涅槃为所缘的唯一之念，因其能断除对身等的净、乐、常、我四种颠倒，成就四种作用，故获得四种名称。此即此处之分别法。

Kamato satipaṭṭhāne, anūnādhikatopi ca;

Pāḷimuttanayo ñeyyo, tattha kosallamicchatā.

欲于此中得善巧，当知念处之次第，以及不增亦不减，并晓圣典外之理。

Tattha kamato tāva ayampi desanākkamova, sopi pākaṭāpākaṭavasena vutto. Imāsu hi rūpakammaṭṭhānaṃ pākaṭanti paṭhamaṃ kāyānupassanā vuttā. Tato arūpakammaṭṭhānaṃ. Tatthāpi ārammaṇaṃ anubhavantī uppajjamānā vedanā pākaṭāti anantarā vedanānupassanā, tato ārammaṇaṃ vijānantaṃ viññāṇaṃ pākaṭanti cittānupassanā, citte pākaṭe tannissitā sukhumāpi dhammā pākaṭā hontīti ante dhammānupassanā vuttā. Ayaṃ tāvettha kamo.

于此，先说次第：此亦是教导之次第，乃依显与不显而说。于此等中，色业处(rūpakammaṭṭhāna)是显，故先说身随观念处。其后是无色业处。于彼，体验所缘而生起的受是显，故其次说受随观念处；其后，了知所缘的识是显，故说心随观念处；心既显，依之而住的微细法亦变得明显，故最后说法随观念处。此即此处之次第。

Anūnādhikatoti ettha pana kasmā bhagavatā cattārova satipaṭṭhānā vuttā, anūnā anadhikāti? Taṇhācaritadiṭṭhicaritasamathayānikavipassanāyānikānaṃ mandatikkhavasena dvidhā pavattānaṃ visuddhimaggavasena. Mandassa hi taṇhācaritassa oḷārikaṃ [Pg.221] kāyānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa sukhumaṃ vedanānupassanāsatipaṭṭhānaṃ, diṭṭhicaritassāpi mandassa nātippabhedagataṃ cittānupassanāsatipaṭṭhānaṃ, tikkhassa atippabhedagataṃ dhammānupassanāsatipaṭṭhānaṃ visuddhimaggo. Samathayānikassa ca mandassa akicchena adhigantabbanimittaṃ paṭhamaṃ satipaṭṭhānaṃ visuddhimaggo, tikkhassa dutiyaṃ, vipassanāyānikassāpi mandassa tatiyaṃ, tikkhassa catutthaṃ visuddhimaggoti veneyyajjhāsayato cattāro vuttā. Subhasukhaniccaattabhāvavipallāsappahānatthaṃ vā caturoghayogāsavaganthaupādānaagatippahānatthampi catubbidhāhārapariññatthañca cattārova vuttā, anūnā anadhikāti ayamettha anūnādhikatā. Evaṃ pāḷimuttanayo ñeyyo.

于此，“不增不减”者，为何世尊说四念处，不多不少？乃为贪行者、见行者、止行者、观行者此四类，依钝、利根而分为二，为其清净道故。钝根贪行者，以粗显的身随观念处为清净道；利根者，以微细的受随观念处为清净道。钝根见行者，以差别不多的心随观念处为清净道；利根者，以差别繁多的法随观念处为清净道。钝根止行者，以易得相的第一念处为清净道；利根者，以第二念处为清净道。钝根观行者，以第三念处为清净道；利根者，以第四念处为清净道。此乃依所化有情之意乐而说四念处。又或为断除净、乐、常、我之颠倒，为断除四暴流、四轭、四漏、四结、四取、四趣，亦为遍知四食，故说四念处，不多不少。此即此处“不增不减”之义。当如是知圣典外之理。

Satipaṭṭhānavibhaṅgamātikatthavaṇṇanā niṭṭhitā.

念处分别本母释义终。

Sammappadhānavibhaṅgamātikatthavaṇṇanā

正勤分别本母释义

Sammappadhānavibhaṅgamātikāya pana atthato tāva – sammappadhānāti kāraṇappadhānā upāyappadhānā. Yoniso padahanato paramaṃ dhānaṃ padhānaṃ, padhānavīriyānīti attho. Idha bhikkhūti imasmiṃ sāsane paṭipannako bhikkhu. Anuppannānanti anibbattānaṃ. Pāpakānanti lāmakānaṃ. Akusalānaṃ dhammānanti akosallasambhūtānaṃ dhammānaṃ. Anuppādāyāti na uppādanatthāya. Chandaṃ janetīti kattukamyatāsaṅkhātaṃ kusalacchandaṃ janeti uppādeti. Vāyamatīti payogaṃ parakkamaṃ karoti. Vīriyaṃ ārabhatīti kāyikacetasikavīriyaṃ karoti. Cittaṃ paggaṇhātīti teneva sahajātavīriyena cittaṃ ukkhipati. Padahatīti padhānavīriyaṃ karoti. Paṭipāṭiyā panetāni cattāripi padāni vīriyasseva āsevanābhāvanābahulīkammasātaccakiriyāhi yojetabbāni.

于正勤分别本母中，先说其义：正勤(sammappadhāna)者，即正因之勤，方便之勤。因如理而勤行，故为最上之勤，名为“正勤”，义即最上精进。“于此，比丘”者，谓于此教法中修行之比丘。“未生起”者，谓尚未产生。“恶”者，谓低劣。“不善法”者，谓非善巧所生之法。“为不生起”者，谓为令其不生起。“生起欲”者，谓生起、升起名为“欲作”之善欲。“努力”者，谓作加行、勇猛。“发起精进”者，谓起身心之精进。“策励其心”者，谓以彼俱生之精进，策举其心。“勤行”者，谓作最上精进。此四词，当依次配合精进的亲近、修习、多作、持续行来理解。

Uppannānanti [Pg.222] anuppannāti avattabbataṃ āpannānaṃ. Pahānāyāti pajahanatthāya. Anuppannānaṃ kusalānaṃ dhammānanti anibbattānaṃ kosallasambhūtānaṃ dhammānaṃ. Uppādāyāti uppādanatthāya. Uppannānanti nibbattānaṃ. Ṭhitiyāti ṭhitatthāya. Asammosāyāti anassanatthaṃ. Bhiyyobhāvāyāti punappunaṃ bhavanāya. Vepullāyāti vipulabhāvāya. Bhāvanāyāti vaḍḍhiyā. Pāripūriyāti paripūraṇatthāya. Sesaṃ padato uttānameva.

“已生起”者，谓已达不可言“未生起”之状态者。“为断除”者，谓为舍弃。“未生之善法”者，谓未产生之善巧所生法。“为令生起”者，谓为生起。“已生起”者，谓已产生。“为住立”者，谓为安住。“为不忘失”者，谓为不失坏。“为增长”者，谓为再再生起。“为广大”者，谓为广大之状态。“为修习”者，谓为增长。“为圆满”者，谓为圆满成就。余者词义自明。

Atthato panettha ‘‘anuppannānaṃ pāpakāna’’ntiādīsu asamudācāravasena vā ananubhūtārammaṇavasena vā kilesānaṃ anuppatti veditabbā. Aññathā hi anamatagge saṃsāre anuppannā akusaladhammā nāma natthi. Kusaladhammesu pana ratanattayappasādavipassanādivivaṭṭūpanissayakusalādivasena anuppannāpi atthi. Tesampi uppannapubbatte sati sabbasattānaṃ ito pubbe ca āsavakkhayappasaṅgato. Ekantappavattasādhakā tesaṃ. Tattha ekaccassa vattaganthadhutaṅgasamādhivipassanānavakammesu aññatarasmiṃ niccappayuttassa, ghaṭato, vāyamato ca brahmalokā āgatattā bhavavasena kilesesu aladdhāsevanassa sattassa kilesā na samudācaranti, aparabhāge panassa vattādīni vissajjetvā kusītassa carato ceva akalyāṇamittādito kilesesu laddhāsevanassa ca ayonisomanasikāraṃ, sativossaggañca āgamma uppajjanti. Evaṃ tāva asamudācāravasena kilesānaṃ anuppatti veditabbā.

就义理而言，此处所言“未生之恶”等，当知烦恼未生有两种情况：或因未曾现行，或因未曾体验所缘。若非如此，在无始的轮回中，实无名为“未生不善法”者。然而在善法中，如对三宝的净信、观(vipassanā)等以趣向解脱为依止的善法，确实有未生起的。若这些善法先前已生起，则会导致一切众生在此之前都已漏尽，因为它们是使漏尽必然发生的助缘。在此，对于某个有情，他恒常致力于行持(vatta)、研习典籍(gantha)、头陀支(dhutaṅga)、禅定(samādhi)、观(vipassanā)、新业(navakamma)中的任何一种，努力不懈，又因从梵天而来，在此生中未曾习近烦恼，故烦恼不现行；但之后如果他舍弃行持等，变得懈怠，放逸而行，亲近恶友等，习近了烦恼，再加上不如理作意(ayoniso manasikāra)和失念(sativossagga)，烦恼便会生起。如是，当知是因未曾现行而烦恼未生。

Ekaccassa pana tasmiṃ attabhāve ananubhūtapubbaṃ dibbādibhedaṃ manāpiyaṃ ārammaṇaṃ labhitvā tattha ayonisomanasikārasativossagge āgamma kilesā uppajjanti, alabhitvā evaṃ ananubhūtārammaṇavasena kilesānaṃ anuppatti veditabbā.

然而，对于某个有情而言，一旦在此生中获得了前所未曾体验过的天界等种种悦意所缘，由于不如理作意和失念，烦恼便会生起；若未获得，则当知是因未曾体验所缘而烦恼未生。

‘‘Uppannānaṃ [Pg.223] pāpakāna’’nti ettha pana catubbidhaṃ uppannaṃ vattamānabhūtāpagataokāsakatabhūmiladdhavasena, tesaṃ vibhāgo uppannattike vuttova. Aparampi catubbidhaṃ uppannaṃ samudācāraārammaṇādhiggahitaavikkhambhitaasamugghātitavasena. Tattha sampati vattamānaṃyeva samudācāruppannaṃ nāma. Sesaṃ pākaṭameva. Yasmā panettha imesu uppannesu vattamānabhūtāpagataokāsakatasamudācārasaṅkhātaṃ catubbidhaṃ uppannaṃ na maggādivajjhaṃ, tasmā bhūmiladdhaārammaṇādhiggahitaasamugghātitasaṅkhātaṃ catubbidhaṃ uppannaṃ sandhāyettha ‘‘uppannānaṃ pāpakānaṃ pahānāyā’’ti vuttaṃ.

于“已生之恶”此句，有四种已生：依现行(vattamāna)、已过(bhūtāpagata)、得机(okāsakata)、得地(bhūmiladdha)而分。其分别已在《已生三法》(Uppannattike)中说过。另有四种已生：依现起(samudācāra)、所缘执取(ārammaṇādhiggahita)、未镇伏(avikkhambhita)、未根除(asamugghātita)而分。其中，“现起已生”是指当下正在发生的，其余则易知。因为在这些已生法中，名为现行、已过、得机、现起的四种已生，并非道等所断除的对象，所以此处说“为断除已生之恶”，是针对名为得地、所缘执取、未镇伏、未根除的四种已生。

Kathaṃ pana maggakkhaṇe anuppannānaṃ kusalānaṃ uppādāya vāyāmo hoti, kathañca uppannānaṃ ṭhitiyāti? Maggappavattiyā eva. Maggo hi pavattamāno pubbe anuppannapubbattā anuppanno nāma vuccati. Yā cassa pavatti, ayameva ṭhiti nāmāti ayaṃ tāvettha padattho.

然而，在道(magga)刹那，如何为未生善法的生起而努力，又如何使已生善法安住呢？就在于道的运行。因为道在运行时，由于之前从未生起过，所以被称为“未生”。而它的运行，即名为“住”。这即是此处之词义。

Dhammabhedo panetthāpi ekasseva vīriyassa kiccabhedato catudhā vuttāti ayamettha pāḷimuttavinicchayo.

此处法的区别是：仅只一种精进(vīriya)，因其作用的差别而说为四种。这即是此处的经外抉择(pāḷimuttavinicchayo)。

Vibhaṅganayato pana suttantabhājanīye tāva cattāro sammappadhānā lokiyalokuttarakusalacittasampayuttavīriyavasena akusalādipadehi saddhiṃ vitthārato vibhattā. Abhidhammabhājanīyapañhāpucchakesu panete lokuttarakusalacittasampayuttavaseneva vibhattā, phalacittasampayuttā pana na gahitā. Teneva pañhāpucchake ‘‘kusalā eva, vipākadhammadhammā eva, apacayagāminova, sekhāvā’’tiādinā vuttā. Seso panettha vinicchayo satipaṭṭhāne vuttanayānusārena veditabbo.

依《分别论》(Vibhaṅga)之理，首先，在经分别(suttantabhājanīya)中，四正勤(sammappadhānā)是依与世间及出世间善心相应的精进，而与不善等句一起被详细分别。但在阿毗达摩分别(Abhidhammabhājanīya)的问答中，它们仅依与出世间善心相应而被分别，不包含与果心(phalacitta)相应的。因此，在问答中才说：“唯是善，唯是异熟法法，唯导向消减，唯是有学”等。此处其余的抉择，应依在念住(satipaṭṭhāna)中所说之理而了知。

Sammappadhānavibhaṅgamātikatthavaṇṇanā niṭṭhitā.

正勤分别本母义释终。

Iddhipādavibhaṅgamātikatthavaṇṇanā

神足分别本母义释

Iddhipādavibhaṅgamātikāya [Pg.224] pana cattāro iddhipādāti ettha ijjhatīti iddhi, samijjhati nipphajjatīti attho, iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho. Ijjhanti vā etāya sattā iddhā vuddhā ukkaṃsagatā hontītipi iddhi, pajjanti etenāti pādo, patiṭṭhā adhigamūpāyoti attho, iddhiyā pādo iddhipādo. Chandasamādhipadhānasaṅkhārasamannāgatanti ettha chandahetuko, chandādhiko vā samādhi chandasamādhi, kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhissetaṃ adhivacanaṃ. Padhānabhūtā saṅkhārā padhānasaṅkhārā, catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. Samannāgatanti tena chandasamādhinā, padhānasaṅkhārena ca upetaṃ. Iddhipādanti yathāvuttatthena ‘‘iddhī’’ti saṅkhyaṃ gatānaṃ upacārajjhānādikusalacittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtasesacittacetasikarāsiṃ. Bhāvetīti vaḍḍheti, attano santāne punappunaṃ janetīti attho. Iminā nayena sesesupi attho veditabbo. Tattha vīmaṃsāti paññā. Sesaṃ padato suviññeyyameva.

于神足分别本母中，“四神足”者，此处，“成就”(ijjhati)即是神通(iddhi)，义为圆满、达成；神通即是足(pādo)，故为神足，义为神通的组成部分(iddhikoṭṭhāso)。或，众生依此而成就(ijjhanti)、增长、臻于卓越，故为神通(iddhi)；依此而行(pajjanti)，故为足(pādo)，义为立足处(patiṭṭhā)、证得之方便(adhigamūpāyo)。神通之足，即是神足。“具足欲定与精勤行”者，此处，以欲为因或以欲为主的定，是为欲定(chandasamādhi)，此是“以欲作(kattukamyatā)之心为主导而得之定”的异名。主要的行，是为精勤行(padhānasaṅkhārā)，此是“能成办四种作用之正勤精进”的异名。“具足”(samannāgataṃ)即是具备了彼欲定与精勤行。“神足”(iddhipādaṃ)是指，对于那些依前述之义而名为“神通”(iddhi)的、与近行禅等善心相应的欲、定、精勤行而言，作为其立足处(adhiṭṭhāna)、作为其基础(pāda)的其余心与心所的集合。“修习”(bhāveti)即是令增长(vaḍḍheti)，义为在自身相续中一再令其生起。依此之理，其余诸句之义亦应了知。其中，“审察”(vīmaṃsā)即是慧(paññā)。其余的从文句上即易了知。

Atthato panettha tena kiṃ kathitaṃ? Catunnaṃ bhikkhūnaṃ matthakappattaṃ kammaṭṭhānaṃ kathitaṃ. Yathā hi catūsu amaccaputtesu ṭhānantaraṃ patthetvā vicarantesu eko upaṭṭhānena, eko sūrabhāvena, eko jātisampattiyā, eko mantabalenāti evaṃ te paccekakāraṇena rājānaṃ ārādhetvā ṭhānantaraṃ pāpuṇanti, evaṃ bhikkhūpi chandavīriyacittavīmaṃsāsu ekekaṃ jeṭṭhaṃ dhuraṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattakā honti. Ettha ca chando samādhi padhānasaṅkhāroti tayo dhammā iddhīpi honti iddhipādāpi, sesā pana sampayuttā cattāro khandhā iddhipādā eva. Evaṃ sesādhipatiyuttacittesupi iddhipādāti veditabbā.

就义理而言，此处说了什么？说了四位比丘达到顶点的业处(kammaṭṭhāna)。犹如四位大臣之子，为求官职而奔走，一者以侍奉，一者以勇猛，一者以出身高贵，一者以谋略之力，他们如此各以不同因缘取悦国王而获得官职；同样地，比丘们也是以欲、精进、心、审察中之一为首、为前导、为先锋，而生成出世间法。此处，欲、定、精勤行这三法，既是神通，也是神足；而其余相应的四蕴，则仅是神足。如是，在与其余增上（即精进、心、审察）相应的心中，亦应了知（何为神通，何为神足）。

Apica [Pg.225] jhānavipassanāsu pubbabhāgo iddhipādo. Yo paṭilābho, sā iddhi. Paṭhamajjhānādīnaṃ hi pubbabhāgaparikammāni iddhipādo nāma, paṭhamajjhānādayo iddhi nāma. Paṭhamamaggādīnaṃ pubbabhāgavipassanā iddhipādo nāma, paṭhamamaggādayo iddhi nāma. Paṭilābhavasenāpi dīpetuṃ vaṭṭati. Paṭhamajjhānādayo hi paṭhamamaggādayo ca iddhipādo nāma, dutiyajjhānādayo, dutiyamaggādayo ca iddhi nāmāti ayaṃ tāvettha padattho.

再者，于禅那(jhāna)与观(vipassanā)中，前分(pubbabhāga)是神足，其所得(paṭilābha)是神通。初禅等的前行准备(pubbabhāgaparikamma)名为神足，初禅等名为神通。初道等的前分观(pubbabhāgavipassanā)名为神足，初道等名为神通。亦可依获得(paṭilābha)之方式来阐明：初禅等及初道等名为神足，第二禅等及第二道等名为神通。这即是此处之词义。

Dhammabhedo panettha vibhaṅganayeneva pākaṭo bhavissati. Tattha hi suttantabhājanīye tāva chandādīnaṃ padānaṃ vibhaṅgaṃ vatvā ante ‘‘iddhipādoti tathābhūtassa vedanākkhandho…pe… viññāṇakkhandho. Iddhipādaṃ bhāvetīti te dhamme āsevati bhāveti bahulīkaroti, tena vuccati iddhipādaṃ bhāvetī’’ti (vibha. 434) evaṃ sabbe lokiyalokuttaradhammā iddhipādoti vuttā.

此处法的区别，将依《分别论》之理而显明。于彼，首先在经分别(suttantabhājanīye)中，说了欲等诸句的分别后，最后说：“神足者，即如是之受蕴……乃至……识蕴。修习神足者，即是亲近、修习、多作彼等诸法，是故名为修习神足。”(Vibh. 434) 如是，一切世间与出世间法皆被称为神足。

Abhidhammabhājanīye pana chandādīni padāni vibhajitvā ante ‘‘iddhipādoti tathābhūtassa phasso…pe… paggāho avikkhepo’’ti (vibha. 447) evaṃ sabbe lokuttarakusaladhammā iddhipādāti vatvā puna ‘‘chandiddhipādo vīriyiddhipādo cittiddhipādo vīmaṃsiddhipādo’’ti (vibha. 457) mātikaṃ ṭhapetvā ‘‘tattha katamo chandiddhipādo? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti…pe… yo tasmiṃ samaye chando chandikatā…pe… ayaṃ vuccati chandiddhipādo’’tiādinā lokuttarakusalacittasampayuttachandavīriyacittavīmaṃsā eva iddhipādāti vuttā. Tathā pañhāpucchakepi kusalā eva, anidassanaappaṭighā eva, vīmaṃsiddhipādo hetu, sesā na hetū…pe… cittiddhipādo na vattabbo, sesā cittasampayuttā…pe… anuttarāva, araṇāvāti. Sesamettha satipaṭṭhāne vuttasadisameva. Pāḷimuttakanayo panetthāpi na uddhaṭoti.

于阿毗达摩分别中，将欲等词分别后，最后说：“神足是：如是之触……乃至……策励、不散乱。”（《分别论》447）如是，一切出世间善法皆被称为神足。又设立“欲神足、精进神足、心神足、观神足”的纲要后（《分别论》457），解释说：“此处，何为欲神足？于此，比丘在修习出世间禅那之时……乃至……彼时之欲、欲求……此称为欲神足。”等等，说明与出世间善心相应的欲、精进、心、观即是神足。同样，在问答部分亦说这些只是善法，是无示现、无对碍的，观神足是因，其余不是因……心神足不应说，其余与心相应……都是无上的、无诤的。其余的内容与念住所说的相似。但此处亦未引用巴利圣典之外的解说。

Iddhipādavibhaṅgamātikatthavaṇṇanā niṭṭhitā.

神足分别纲要释义终。

Bojjhaṅgavibhaṅgamātikatthavaṇṇanā

觉支分别纲要释义

Bojjhaṅgavibhaṅgamātikāya [Pg.226] pana atthato tāva – satta bojjhaṅgāti ettha bodhiyā, bodhissa vā aṅgāti bojjhaṅgā. Idaṃ vuttaṃ hoti – yāya eva dhammasāmaggiyā maggakkhaṇe uppajjamānāya līnuddhaccādianekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayādisattavidhāya dhammasāmaggiyā ariyasāvako bujjhati, kilesaniddāya uṭṭhahati, saccāni vā paṭivijjhati, tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgāti bojjhaṅgā jhānaṅgamaggaṅgāni viya. Yo panesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako ‘‘bodhī’’ti vuccati, tassa bodhissa aṅgāti bojjhaṅgā senaṅgarathaṅgādayo viya. Apica ‘‘bodhāya saṃvattantīti bojjhaṅgā’’tiādinā paṭisambhidānayenāpi bojjhaṅgattho veditabbo. Pasattho, sundaro vā bojjhaṅgo sambojjhaṅgo, satiyeva sambojjhaṅgo satisambojjhaṅgo. Evaṃ sesesupi. Tattha dhamme vicināti aniccādito parivīmaṃsati jānāti, dhamme vā etena sattā vicinantīti dhammavicayo, paññā. Upekkhati samarasānaṃ dhammānaṃ hāpanavaḍḍhane avāvaṭatāya paṭisaṅkhānākārena majjhattā hotīti upekkhā, tatramajjhattatā. Paṭisaṅkhānalakkhaṇo hi upekkhāsambojjhaṅgoti. Sesaṃ suviññeyyameva. Ayaṃ tāvettha padattho. Dhammabhedopettha suviññeyyova.

关于觉支分别纲要，首先从义理上说——七觉支，于此，是“觉悟”(bodhi)之支分，或“觉者”之支分，故名“觉支”。此即是说：正是通过在道之刹那生起、能对治昏沉和掉举等诸多障碍、由念和择法等七种法所组成的法聚，圣弟子得以觉悟，从烦恼的睡眠中醒来，或通达诸谛。此法聚被称为“觉悟”，其支分即是“觉支”，犹如禅支、道支。再者，由于圣弟子通过如是所说的法聚而觉悟，故被称为“觉者”(bodhi)，其支分即是“觉支”，犹如军支、车支等。此外，也应根据《无碍解道》(Paṭisambhidāmagga)的理趣，通过“导向觉悟，故为觉支”等方式来理解觉支的含义。殊胜或善妙的觉支为“正觉支”，念即是正觉支，为“念正觉支”。其余亦复如是。其中，“择法”(dhammavicayo)是指从无常等方面审察、了知诸法，或众生藉此审察诸法，此即是慧。“舍”(upekkhā)是指以审察的方式，对诸法的增减不加功用，保持中立，此即是“彼中立性”(tatramajjhattatā)。舍正觉支确实是以审察为相。其余皆易了知。以上即是此处之词义。法的分类在此处亦易了知。

Vibhaṅganayato panettha suttantabhājanīye tāva lokiyalokuttaravasena sesesu lokuttarakusalavipākavasena vibhattā. Pañhāpucchake pana siyā kusalā, siyā abyākatā, pītisambojjhaṅgo sukhāya vedanāya sampayuttova, sesā dvīhi…pe… pītisambojjhaṅgo sukhasahagatova, sesā tidhāpi, anidassanaappaṭighā, dhammavicayasambojjhaṅgo [Pg.227] hetu, sesā na hetū…pe… rūpāvacarāva, araṇāvāti. Sesaṃ satipaṭṭhāne vuttanayameva. Ayamettha vibhaṅganayo.

从分别的理趣来说，此处首先在“经分别”中，依世间和出世间而分别；在其余部分，则依出世间善和异熟而分别。在“问答”中，则说：或为善，或为无记；喜正觉支只与乐受相应，其余则与二受相应……乃至……喜正觉支只与乐俱行，其余则亦通三种；是无示现、无对碍的；择法正觉支是因，其余不是因……乃至……唯是色界的，是无诤的。其余皆如《念处》中所说之理。此即是此处之分别理趣。

Idāni pana –

现在，则——

Kamato tāvattato ca, hetubhūmivibhāgato;

Vivekato ca viññeyyo, pāḷimuttavinicchayo.

应知巴利圣典之外的决择，是依于次第、数量，依于因与地的分别，以及依于远离。

Tattha kamato tāva ayampi desanākkamova. Sabbesaṃ hi bojjhaṅgānaṃ upakārattā satisambojjhaṅgo paṭhamaṃ vutto, tato yasmā upaṭṭhitasatiko dhamme paññāya pavicināti, pavicitadhammo vīriyaṃ ārabhati, āraddhavīriyassa pīti uppajjati, pītimanassa kāyopi cittampi passambhati, passaddhakāyassa sukhino cittaṃ samādhiyati, samāhitacitto taṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, tasmā dhammavicayasambojjhaṅgādayo yathākkamaṃ vuttāti ayaṃ tāvettha kamo.

其中，首先就次第而言，此亦是教说之次第。因为念正觉支对所有觉支都有助益，故首先宣说。其次，因为具足正念者以慧审察诸法，已审察法者发起精进，已发起精进者生起喜，心怀喜悦者身与心皆轻安，身轻安而有乐者心入于定，心已入定者善于舍观彼心，因此择法正觉支等便依此次第宣说。此即是此处之次第。

Tāvattato pana kasmā te satteva vuttā, anūnā anadhikāti? Līnuddhaccapaṭipakkhato, sabbattikato ca. Ettha hi tayo bojjhaṅgā līnassa paṭipakkhā. Yathāha – ‘‘yasmiṃ ca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriya…pe… pītisambojjhaṅgassa bhāvanāyā’’ti (saṃ. ni. 5.234). Tayo uddhaccassa paṭipakkhā. Yathāha – ‘‘yasmiṃ ca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhi…pe… upekkhāsambojjhaṅgassa bhāvanāyā’’ti (saṃ. ni. 5.234). Eko panettha loṇadhūpanaṃ viya sabbabyañjanesu sabbabojjhaṅgesu icchitabbo. Yathāha – ‘‘satiñca [Pg.228] khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234). Evaṃ līnuddhaccapaṭipakkhato ca sabbatthikato ca satteva vuttāti ayaṃ tāvattato.

再就数量而言，为何只说七觉支，不多不少呢？因为能对治昏沉与掉举，且能遍通一切。于此，三种觉支是对治昏沉的。如所说：“诸比丘，当心识昏沉时，即是修习择法正觉支之时，是修习精进……乃至……喜正觉支之时。”（《相应部》5.234）三种觉支是对治掉举的。如所说：“诸比丘，当心识掉举时，即是修习轻安正觉支之时，是修习定……乃至……舍正觉支之时。”（《相应部》5.234）其中一种，则如盐之于一切菜肴，于一切觉支中皆是所需。如所说：“诸比丘，我说念能遍通一切。”（《相应部》5.234）如是，因能对治昏沉与掉举，且能遍通一切，故只说七种。此即是就数量而言。

Hetubhūmivibhāgatoti ettha hetuvibhāgato tāva – cattāro satisambojjhaṅgassa uppādāya saṃvattanti satisampajaññaṃ muṭṭhassatipuggalaparivajjanatā upaṭṭhitassatipuggalasevanatā tadadhimuttatāti. Tathā satta dhammā dutiyassa paripucchakatā vatthuvisadakiriyā indriyasamattapaṭipādanā duppaññapuggalaparivajjanā paññavantapuggalasevanā gambhīrañāṇacariyapaccavekkhaṇatā tadadhimuttatāti. Tattha ajjhattikabāhirānaṃ sarīraparikkhārabhūtānaṃ vatthūnaṃ visadabhāvakaraṇaṃ vatthuvisadakiriyā nāma. Tathā ekādasa dhammā tatiyassa apāyabhayagamanavīthidāyajjamahattasatthumahattajātimahattasabrahmacārimahattānaṃ paccavekkhaṇatā ānisaṃsadassāvitā piṇḍapātāpacāyanatā kusītapuggalaparivajjanatā āraddhavīriyapuggalasevanatā tadadhimuttatāti. Tattha ‘‘buddhādīhi gatamaggo mayā gantabbo’’ti paccavekkhaṇā vīthipaccavekkhaṇā nāma. ‘‘Dāyakehi dinnapiṇḍapātassa mahapphalataṃ sampādessāmī’’ti attānaṃ damanaṃ piṇḍapātāpacāyanaṃ nāma. Tathā ekādasa dhammā catutthassa buddhadhammasaṅghasīlacāgadevatopasamānussatiyo satta, lūkhapuggalaparivajjanatā siniddhapuggalasevanatā pasādanīyasuttantapaccavekkhaṇatā tadadhimuttatāti. Tathā satta dhammā pañcamassa paṇītabhojanasevanatā, utusukhairiyāpathasukhasevanatā dve majjhattappayogatā sāraddhakāyapuggalaparivajjanatā santakāyapuggalasevanatā tadadhimuttatāti. Ekādasa dhammā chaṭṭhassa vatthuvisadakiriyā indriyasamattapaṭipādanā nimittakusalatā samaye cittassa paggahaniggahasampahaṃsanajjhupekkhanā catasso[Pg.229], asamāhitasamāhitapuggalānaṃ parivajjanasevanatā dve, jhānavimokkhapaccavekkhaṇatā tadadhimuttatāti. Tattha kasiṇādinimittānaṃ uggahaṇakusalatā nimittakusalatā nāma. Pañca dhammā sattamassa sattasaṅkhārakelāyanamajjhattapuggalānaṃ parivajjanasevanatā dve dve, tadadhimuttatāti. Ayamettha saṅkhepo, vitthāro pana sammohavinodaniyā vibhaṅgaṭṭhakathāya gahetabboti ayamettha hetuvibhāgo.

就其因地分别而言，首先就其因分别来说——有四法能导致念觉支生起：念与正知、远离失念之人、亲近具念之人、以及心向于彼。同样，七法能导致第二觉支生起：善于提问、净治所依、诸根平衡、远离劣慧之人、亲近具慧之人、审察甚深智行、以及心向于彼。其中，使内外身体及资具等所依清净，名为净治所依。又有十一法能导致第三觉支生起：审察恶趣之怖畏、行道、施物之伟大、导师之伟大、种姓之伟大、同梵行者之伟大，见功德，恭敬乞食，远离懈怠之人、亲近精进之人、以及心向于彼。其中，“我当行佛等所行之道”之审察，名为审察行道。“为使施主所施之食获得大果报”而调伏自己，名为恭敬乞食。又有十一法能导致第四觉支生起：佛随念、法随念、僧随念、戒随念、施随念、天随念、寂止随念七种，远离粗恶之人、亲近柔和之人、审察能引净信之经、以及心向于彼。又有七法能导致第五觉支生起：受用美食，受用时节之乐与威仪之乐二种，中庸之勤，远离掉举之人、亲近寂静之人、以及心向于彼。十一法能导致第六觉支生起：净治所依、诸根平衡、善巧于相、适时策励心、抑制心、令心欢喜、舍置心四种，远离未得定者与亲近已得定者二种，审察禅那解脱、以及心向于彼。其中，善于执取遍处(kasiṇa)等相，名为善巧于相。五法能导致第七觉支生起：远离耽著有情者、亲近对有情中立者、远离耽著诸行者、亲近对诸行中立者此四法，以及心向于彼。此是简要说明，详细解释应参考《痴之自遣》(Sammohavinodanī)即《分别论义注》。此即是此处之因分别。

Bhūmivibhāgato panete kāmāvacarā, lokuttarā vā honti, kāmāvacaresu balavavipassanādīsu eva bojjhaṅgā labbhanti, na itaresu. Lokuttaresu pana sabbattha labbhanti, rūpāvacarārūpāvacaracittesu sabbathā na labbhanti abodhipakkhikattā. Keci pana therā vipassanāpādakesu kasiṇāsubhabrahmavihārajjhānesupi bojjhaṅge uddharanti, na ca te paṭisiddhā aṭṭhakathācariyehi, tasmā tesaṃ matena rūpāvacarāpi honti, na kenaci pariyāyena arūpāvacarāti ayamettha bhūmivibhāgo.

从地(bhūmi)的分别来看，这些是欲界或出世间(lokuttara)的。在欲界中，唯有在强力的观(vipassanā)等中才能获得觉支，其余则不能。然而在出世间中，则处处都能获得。在色界心与无色界心中则完全不能获得，因为它们非菩提分。然而有些长老认为，在作为观(vipassanā)之基础的遍处(kasiṇa)、不净(asubha)、梵住(brahmavihāra)禅中也能提取觉支，而此说也未被诸义注师(aṭṭhakathācariya)所否定。因此依他们的观点，色界亦有觉支，但无色界则以任何方式皆无。此即是此处的地分别。

Vivekatoti ettha vivekoti vivittatā, svāyaṃ pañcavidho tadaṅgavikkhambhanasamucchedapaṭipassaddhinissaraṇavivekavasena. Tadaṅgavivekoti vipassanā, vikkhambhanavivekoti aṭṭha samāpattiyo, samucchedavivekoti maggo, paṭipassaddhivivekoti phalaṃ, nissaraṇavivekoti sabbanimittanissaṭaṃ nibbānaṃ. Tatrime tadaṅgasamucchedapaṭipassaddhinissaraṇavivekanissitā honti. Tathā hete vipassanākkhaṇe kiccato tadaṅgavivekanissitā, ajjhāsayato nissaraṇavivekanissitā. Maggakāle pana kiccato samucchedavivekanissitā, ārammaṇato nissaraṇavivekanissitā, phalakkhaṇe kiccato paṭipassaddhivivekanissitā. Ārammaṇato nissaraṇavivekanissitā [Pg.230] ca honti. Kesañci therānaṃ mate vipassanāpādakarūpāvacarajjhānakkhaṇe vikkhambhanavivekanissitāvāti pañcavivekanissitāpi hontīti ayamettha viveko. Evaṃ viññeyyo pāḷimuttavinicchayo.

就远离(viveka)而言，远离即是独离(vivittatā)。此有五种：彼分远离(tadaṅgaviveka)、镇伏远离(vikkhambhanaviveka)、断离(samucchedaviveka)、安息离(paṭipassaddhiviveka)、出离离(nissaraṇaviveka)。彼分远离是指观(vipassanā)，镇伏远离是指八等至(aṭṭha samāpatti)，断离是指道(magga)，安息离是指果(phala)，出离离是指已出离一切相的涅槃(nibbāna)。这些觉支是依止于彼分、断、安息、出离这几种远离。即，在观(vipassanā)的刹那，就作用而言，是依止于彼分远离；就意向而言，是依止于出离远离。在道时，就作用而言，是依止于断离；就所缘(ārammaṇa)而言，是依止于出离远离。在果的刹那，就作用而言，是依止于安息离；就所缘而言，也是依止于出离远离。依某些长老之见，在作为观(vipassanā)基础的色界禅的刹那，也是依止于镇伏远离的。这样，就成为依止于五种远离。此即是此处所说的远离。应当这样了知此圣典外之抉择(pāḷimuttavinicchayo)。

Bojjhaṅgavibhaṅgamātikatthavaṇṇanā niṭṭhitā.

觉支分别本母释义终。

Maggaṅgavibhaṅgamātikatthavaṇṇanā

道支分别本母释义

Maggaṅgavibhaṅgamātikāya pana atthato tāva – ariyoti taṃtaṃmaggavajjhakilesehi ārakattā, ariyabhāvakarattā ca ariyo, aṭṭha aṅgāni assāti aṭṭhaṅgiko, nibbānatthikehi maggīyati, nibbānaṃ vā maggati, kilese vā mārento gacchatīti maggo. Seyyathidanti so katamoti ce, idāni svāyaṃ maggo caturaṅginī viya senā aṅgamattameva hoti, aṅgavinimutto natthīti dassento ‘‘sammādiṭṭhi…pe… sammāsamādhī’’ti āha. Tattha sammā passatīti sammādiṭṭhi, paññā. Sammā saṅkappeti takketīti sammāsaṅkappo, vitakko. Sesaṃ suviññeyyameva. Tato dhammabhedopi vibhaṅganayopi bojjhaṅgesu vuttasadiso.

于道支分别本母，首先从意义上说——“圣”(ariya)者，因远离彼彼道所断之烦恼，且因能成就圣性，故为“圣”；有八支，故为“八支”(aṭṭhaṅgika)；为求涅槃者所寻求，或寻求涅槃，或灭除烦恼而行，故为“道”(magga)。若问：“此为何物？”如今，为示此道如四种兵之军队，仅由支分而成，无离支分者，故说：“正见(sammādiṭṭhi)……乃至……正定(sammāsamādhi)。”其中，“正见”即正确地看，是慧(paññā)；“正思惟”(sammāsaṅkappa)即正确地思惟、思考，是寻(vitakka)。其余易知。于此，法的差别与分别的方法，亦如觉支(bojjhaṅga)中所说。

Abhidhammabhājanīye pana viratittayavajjito pañcaṅgikopi maggo vibhatto, tañca pañcannaṃ aṅgānaṃ kiccādhikataṃ, viratīnañca avuttasiddhataṃ sandhāya, virativajjitassa pana lokuttaramaggassa abhāvā sopi aṭṭhaṅgikovāti veditabbo.

于阿毗达摩(abhidhamma)的分别中，亦分别了除去三离(virati)的五支道。此乃鉴于五支作用之殊胜，且诸离不言而遂成就。然因无有离于诸离之出世间道(lokuttaramagga)，故当知彼亦是八支道。

Pañhāpucchakepi sammāsaṅkappo sukhāya vedanāya sampayuttova, sesā dvīhi. Sammāsaṅkappo avitakkavicāramatto, pītisahagato sukhasahagatova, na upekkhāsahagato, sesā tidhāpi. Sammādiṭṭhi hetu, sesā nahetūti ayaṃ viseso. Sesaṃ samameva. Idāni pana –

于问答(pañhāpucchaka)中：正思惟(sammāsaṅkappa)仅与乐受(sukhā vedanā)相应，其余则与二者相应。正思惟是无寻无伺(avitakkavicāra)的，与喜(pīti)俱行或与乐(sukha)俱行，不与舍(upekkhā)俱行；其余则通于三者。正见(sammādiṭṭhi)是因(hetu)，其余非因，此是差别。其余皆同。如今——

Kamato [Pg.231] kiccabhedato, bhūmibhedavivekato;

Maggaṅgesu vijānīyo, pāḷimuttavinicchayo.

由次第、由作用之差别，由地之差别与由远离，当知于诸道支中，离于圣典之抉择。

Tattha kamato tāva ayampi desanākkamova. Bhagavatā hi nibbānādhigamāya paṭipannassa paññāpajjotapaññāsatthatāya avijjandhakāravidhamanato bahūpakārattā paṭhamaṃ sammādiṭṭhi desitā. Tato heraññikassa kahāpaṇaparivattakahattho viya yathāsabhāvadassanassa sammādiṭṭhiyā bahūpakārattā sammāsaṅkappo. Svāyaṃ yathā sammādiṭṭhiyā, evaṃ sammāvācāyapi upakārako. Yathāha ‘‘pubbe kho, gahapati, takketvā vicāretvā pacchā vācaṃ bhindatī’’ti (ma. ni. 1.463), tasmā tadanantaraṃ sammāvācā. Yasmā pana vācāya saṃvidahitvā loke kammante payojenti, tasmā tadanantaraṃ sammākammanto. Kāyavacīduccaritaṃ pahāya ubhayasucaritaṃ pūrentasseva yasmā ājīvaṭṭhamakaṃ sīlaṃ pūrati, na itarassa, tasmā tadubhayānantaraṃ sammāājīvo vutto. Evaṃ ‘‘visuddhadiṭṭhisīlenāpi ettāvatā paritosaṃ akatvā idaṃ vīriyaṃ ārabhitabba’’nti dassetuṃ tadanantaraṃ sammāvāyāmo. Āraddhavīriyenāpi kāyādīsu sati sūpaṭṭhitā kātabbāti dassanatthaṃ tadanantaraṃ sammāsati. Sūpaṭṭhitāya satiyā ekattārammaṇe cittaṃ samādhātuṃ sakkāti tadanantaraṃ sammāsamādhi vuttoti ayaṃ tāvettha kamo.

其中，首先就次第而言，此亦是说法之次第。诚然，世尊(Bhagavā)为已趣向证悟涅槃者，因正见以其为慧灯、慧器，能摧破无明黑暗，有大助益，故首先宣说。其次，犹如金匠(heraññika)检验钱币(kahāpaṇa)之手，正思惟对如实见的正见有大助益，故次说正思惟。此正思惟既助益正见，亦助益正语。如言：“居士(gahapati)，先思考、审察，然后才说话。”故于其后说正语。又因世人以语安排后，方投入工作，故于其后说正业。又因唯有舍离身语恶行、圆满二种善行者，方能圆满以正命为第八之戒，而非他人，故于彼二者之后说正命。如是，为示“虽有清净之见与戒，亦不应于此满足，当发起此精进”，故于其后说正精进。为示“已发精进者，亦当于身等善安立念”，故于其后说正念。因由善安立之念，能令心专注于一境，故于其后说正定。此即是此中之次第。

Kiccato panesaṃ ekekassa tīṇi tīṇi kiccāni, seyyathidaṃ – sammādiṭṭhi tāva aññehipi attano paccanīkakilesehi saddhiṃ micchādiṭṭhiṃ pajahati, ārammaṇato nirodhasaccaṃ sacchikaroti, asammohato sesasaccāni paṭivijjhati. Evaṃ sammāsaṅkappādīnaṃ micchāsaṅkappapajahanādivasena yathānurūpanti kiccatā veditabbā. Visesato panettha sammāsaṅkappo sahajātadhamme abhiniropeti, sammāvācā pariggaṇhāti[Pg.232], sammākammanto samuṭṭhāpeti, sammāājīvo vodāpeti, sammāvāyāmo paggaṇhāti, sammāsati upaṭṭhāpeti, sammāsamādhi samādahatīti idamettha kiccaṃ.

从作用上说，此等道支一一各有三作用。即：首先，正见连同其他与己敌对之烦恼而舍离邪见，于所缘上现证灭谛，以无痴通达其余诸谛。如是，当知正思惟等亦以舍离邪思惟等方式而有相应的作用。于此，特别而言，正思惟令俱生法投向所缘，正语摄持，正业发起，正命清净，正精进策励，正念现起，正定令心专注。此即是此中之作用。

Bhedato pana pubbabhāge sammādiṭṭhi ‘‘dukkhe ñāṇa’’ntiādinā catūsu saccesu ñāṇavasena nānakkhaṇā nānārammaṇā nānānāmā hoti, dutiyo pana nekkhammaabyāpādaavihiṃsāsaṅkappavasena, viratiyo catubbidhavacīduccaritatividhakāyaduccaritamicchājīvaviramaṇasaṅkhātacetanāvasenapi virativasenapi, chaṭṭhasattamā catubbidhasammappadhānasatipaṭṭhānavasena nānakkhaṇā nānārammaṇā nānānāmā honti. Maggakāle panete sammādiṭṭhiādayo ekakkhaṇā ekārammaṇā. Kiccato pana tāni pubbabhāge nānānāmāni labhanti, sammāsamādhi pana pubbabhāgepi maggakkhaṇepi catukkapañcakajjhānavasena nānakkhaṇo nānānāmo, maggakkhaṇe pana ekārammaṇo hoti. Ekassa hi paṭhamamaggo pādakajjhānādiniyamato paṭhamajjhānādiko vā dutiyajjhānādīsu aññatarajjhāniko vā, dutiyamaggādayopissa paṭhamamaggasadisajjhānikā vā visadisajjhānikā vāti so maggakālepi nānakkhaṇo nānānāmo vāti ayamettha bhedo.

从差别上说，于前分(pubbabhāga)中，正见因其为“于苦之智”等关于四谛之智，故为不同刹那、不同所缘、不同名称；第二支正思惟则因出离、无瞋、无害之思惟而有差别；诸离（正语、正业、正命）则因其为远离四语恶行、三身恶行、邪命之思，亦因其为远离本身而有差别；第六、第七支则因四正勤、四念处，故为不同刹那、不同所缘、不同名称。然于道时，此等正见等则为一刹那、一所缘。从作用上说，彼等于前分获得不同名称。然正定于前分及道之刹那，皆因四禅、五禅而为不同刹那、不同名称，但于道之刹那则为一所缘。诚然，一人之初道，由基础禅那(pādakajjhāna)等之规定，或为初禅等，或为第二禅等中之某一禅；其第二道等，或与初道之禅那相同，或不相同。故彼于道时亦是不同刹那、不同名称。此即是此中之差别。

Bhūmito ca vivekato ca vinicchayo bojjhaṅgesu vuttānusārena veditabboti evaṃ vijānīyo pāḷimuttavinicchayo.

由地与由远离之抉择，当依觉支中所说而知。如是当知离于圣典之抉择。

Maggaṅgavibhaṅgamātikatthavaṇṇanā niṭṭhitā.

道支分别本母释义终。

Jhānavibhaṅgamātikatthavaṇṇanā

禅那分别本母释义

Jhānavibhaṅgamātikāya pana atthato tāva – pātimokkhasaṃvarasaṃvutotiādīsu pātimokkhanti sikkhāpadasīlaṃ. Taṃ hi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi [Pg.233] dukkhehi, tasmā ‘‘pātimokkha’’nti vuccati. Saṃvaraṇaṃ, saṃvaranti vā tenāti saṃvaro, pātimokkhameva saṃvaro pātimokkhasaṃvaro, kammavācāpariyosāne ijjhanakassa atthato cetanādirūpassa pātimokkhasaṃvarasīlassevetaṃ adhivacanaṃ. Tena saṃvuto pihitakāyavacīpayogoti pātimokkhasaṃvarasaṃvuto. Viharatīti iriyati pavatteti. Ācāragocarasampannoti ettha ācaritabbato ācāro, gāvo caranti etthāti gocaro, gunnaṃ caraṇaṭṭhānaṃ. Taṃsadisatāya pana sabbopi pavattivisayo gocaroti veditabbo. Tesaṃ vibhāgo niddese vuttanayeneva veditabbo.

在《禅那分别本母》(Jhānavibhaṅgamātikā)中，首先，就其义而言——在“具足波罗提木叉律仪”等句中，“波罗提木叉”是指学处戒。因为它保护(pāti)守护它的人，使他从恶趣等诸苦中解脱(mokkheti)，因此被称为“波罗提木叉”。律仪(saṃvaraṇaṃ)是守护，或说，以此守护，故为律仪(saṃvaro)。波罗提木叉本身就是律仪，即波罗提木叉律仪。这是羯磨语圆满时，就其义而言，以思等为体性的波罗提木叉律仪戒的同义词。因为以此防护而关闭身语的造作，故称“具足波罗提木叉律仪”。“住”(viharati)是活动、运作的意思。在“具足行仪与行处”(Ācāragocarasampanno)中，“行仪”(ācāro)是指应行之事；“行处”(gocaro)是牛只行走之处，即牛只的牧场。然而，由于相似性，应知一切行为范围皆可称为“行处”。它们的区分应如《解释》中所述般了知。

Niddese hi –

在《解释》(Niddesa)中说：

‘‘Ācāragocarasampannoti atthi ācāro, atthi anācāro. Tattha katamo anācāro? Kāyiko vītikkamo, vācasiko vītikkamo, kāyikavācasiko vītikkamo, ayaṃ vuccati anācāro, sabbampi dussīlyaṃ anācāro, idhekacco veḷudānena vā patta…pe… pupphaphalasinānadantakaṭṭhadānena vā cāṭukamyatāya vā muggasupyatāya vā pāribhaṭutāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapatikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati anācāro.

“‘具足行仪与行处’(Ācāragocarasampanno)者：有行仪，有非行仪。其中，何为非行仪？身之违犯、语之违犯、身语之违犯，此被称为非行仪。一切恶戒皆是非行仪。于此，某人通过施赠竹、钵……乃至花、果、沐浴用品、齿木，或通过谄媚、或通过像豆汤那样的奉承、或通过食残羹、或通过为人奔走、或以任何为佛陀所呵斥的邪命方式维持生计，此被称为非行仪。

‘‘Tattha katamo ācāro? Kāyiko avītikkamo’’tiādinā (vibha. 513) –

“于此，何为行仪？身之不违犯”等（《分别》513）。

Vuttavipariyāyena ācāro niddiṭṭho.

行仪已通过与上述相反的方式得到解释。

‘‘Gocaroti [Pg.234] atthi gocaro, atthi agocaro. Tattha katamo agocaro? Idhekacco vesiyāgocaro vā hoti, vidhavā…pe… thullakumārīpaṇḍakabhikkhunīpānāgāragocaro vā, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena, yāni vā pana tāni kulāni assaddhāni appasannāni…pe… tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati agocaro.

“‘行处’(gocaro)者：有行处，有非行处。其中，何为非行处？于此，某人或以妓女为行处，或以寡妇……乃至以成年未婚女、黄门、比丘尼、酒馆为行处；或与国王、大臣、外道、外道弟子以不适宜的方式交往；或亲近、交往、侍奉那些无信、无净信……的家族，此被称为非行处。

‘‘Tattha katamo gocaro? Idhekacco na vesiyāgocaro hotī’’tiādinā (vibha. 514) –

“其中，何为行处？于此，某人不以妓女为行处”等（《分别》514）。

Vuttavipariyāyena gocaro niddiṭṭho.

行处已通过与上述相反的方式得到解释。

Apicettha therānaṃ bhikkhūnaṃ purato gamananisīdanacaṅkamanaghaṭṭanābhibhavanādikāyikācittīkārakiriyānañceva there bhikkhū anāpucchā dhammakathanakhuṃsanādivācasikācittīkārakiriyānañca anācārānaṃ paṭipakkhavasena kāyikavācasiko ācāro veditabbo. Apica bhikkhu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantādinā okkhittacakkhu iriyāpathasampanno ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācāro. Gocaro pana tividho upanissayagocaro ārakkhagocaro upanibandhagocaroti. Tattha dasakathāvatthuguṇasamannāgato kalyāṇamitto upanissayagocaro nāma. Antaragharādīsu okkhittacakkhutādīhi disā vidisā anoloketvā gamanaṃ ārakkhagocaro nāma. Cattāro pana satipaṭṭhānā upanibandhagocaro nāma. Yattha cittaṃ upanibandhati, ayaṃ tividhopettha [Pg.235] gocaroti veditabbo. Imināti iminā ācārena, gocarena ca samannāgato ācāragocarasampanno nāma.

再者，于此，在长老比丘面前行走、坐、经行、碰撞、压制等不敬的身业，以及不禀告长老比丘而说法、呵责等不敬的语业，此等皆为非行仪；与此相反的身语之业，当知即是行仪。再者，比丘有敬、有从，具足惭与愧，善着下衣、善披上衣，以端庄的前进后退等，垂视，威仪具足，于威仪法中恭敬而行，多怀敬重之心而住，这被称为行仪。行处则有三种：依止行处(upanissayagocaro)、守护行处(ārakkhagocaro)、系缚行处(upanibandhagocaro)。其中，具足十论事之德的善友，名为依止行处。在村内等处，垂视，不向四方八面张望而行，名为守护行处。而四念处(satipaṭṭhāna)则名为系缚行处。心系缚于此，当知这三种都属于行处。通过这些行仪和行处而具足者，名为“具足行仪与行处”。

Aṇumattesu vajjesūti aṇuppamāṇesu dosesu. Bhayadassāvīti bhayadassanasīlo, aṇumattaṃ reṇuṃ sinerusadisaṃ passanto viya sabbalahukampi dukkaṭadubbhāsitamattaṃ pārājikasadisaṃ katvā vajjato bhayato dassanasīloti attho. Samādāya sikkhati sikkhāpadesūti yaṃ kiñci sikkhāpadesu sikkhitabbaṃ, taṃ suṭṭhu ādāya gahetvā sikkhati.

“于微量过失”(aṇumattesu vajjesu)，即于微小之过。“见怖畏”(bhayadassāvī)，即有视过患为可怖之性，犹如见微尘如须弥山，将一切最轻的恶作、恶说等同于波罗夷，而视之为可怖，此即其义。“于诸学处受持而学”(samādāya sikkhati sikkhāpadesu)，即于任何当学之学处，皆善自领受而修学。

Indriyesu guttadvāroti manacchaṭṭhesu indriyesu rūpādiārammaṇanimittādīnaṃ aggahaṇasaṅkhātasatisaṃvarena pihitadvāro. Bhojane mattaññūti piṇḍapāte paṭiggahaṇaparibhogesu paccavekkhaṇañāṇavasena ceva appicchatādīhi ca mattajānanako, piṇḍapātavasena cettha catunnaṃ paccayānaṃ gahaṇaṃ veditabbaṃ. Atha vā bhuñjitabbato bhojananti catunnaṃ paccayānaṃ gahaṇaṃ veditabbaṃ. Pubbarattāpararattanti ettha aḍḍharattisaṅkhātāya rattiyā pubbe pubbarattaṃ, iminā paṭhamayāmañceva pacchābhattañca gaṇhāti. Rattiyā pacchā apararattaṃ, iminā pacchimayāmañceva purebhattañca gaṇhāti. Pacchimayāmo panassa bhikkhuno niddākilamathavinodanokāsoti na gahito.

“于诸根守护门”(indriyesu guttadvāro)，是指于以意为第六的诸根，以不执取色等所缘之相的正念律仪而关闭其门。“于食知量”(bhojane mattaññū)，是指在领受和食用食物时，以省察智及少欲等而知其量。此处当知，以食物为例，亦包含四资具的受取。或说，因其当受用，故“食”(bhojana)亦指四资具。“初夜与后夜”(pubbarattāpararattaṃ)：此处以半夜为界。初夜指半夜之前，此包含初夜分与食后时分；后夜指半夜之后，此包含后夜分与食前时分。而后夜分是比丘消除睡眠疲劳之时机，故不取。

Jāgariyānuyogamanuyuttoti asubhabhāvanāsaṅkhātassa bhāvanārāmassa anuyogasaṅkhātaṃ āsevanabhāvanaṃ anuyutto caṅkamananisajjāhi yonisomanasikārena āvaraṇīyehi dhammehi cittaparisodhane yuttappayuttoti attho. Sātaccaṃ nepakkanti satataṃ pavattayitabbato sātaccasaṅkhātaṃ vīriyaṃ, paripākagatattā nepakkasaṅkhātañca paññaṃ anuyuttoti sambandho. Iminā vīriyapaññāhi yuttasseva jāgariyānuyogasiddhīti dasseti.

“勤修警寤”(jāgariyānuyogamanuyutto)，其义为：致力于勤修，即修习与培育那名为“不净修习”的禅修之乐，并通过经行与宴坐，以如理作意，从诸盖法中净化其心。此勤修与“恒常”(sātaccaṃ)及“审慎”(nepakkaṃ)相关联：因其应持续不断，故名为“恒常”的精进；因其已达圆熟，故名为“审慎”的智慧。此句表明，唯有具足精进与智慧，警寤之勤修方能成就。

Idāni [Pg.236] taṃ jāgariyānuyogaṃ sarūpato dassento ‘‘bodhipakkhikānaṃ dhammāna’’ntiādimāha. Bodhipakkhikānaṃ dhammānanti catusaccāvabodhasaṅkhātassa maggañāṇassa pakkhe bhavānaṃ catusaccasatipaṭṭhānādisattatiṃsadhammānaṃ. Niddese panassa lokiyabhāvanāya visesabodhipakkhiyadhamme ekārammaṇe pavattanasamatthatāya satta bojjhaṅgā eva niddiṭṭhā. Tesaṃ gahaṇena pana sesānampi tattha gahaṇaṃ veditabbaṃ. So abhikkante paṭikkantetiādīsu abhikkantaṃ vuccati purato gamanaṃ, paṭikkantaṃ nivattanaṃ, tadubhayañca ṭhānanisajjāsayanesupi purato, pacchato ca kāyassa abhigamanaapagamanavasena labbhati. Sampajānakārī hotīti sampajaññena sabbakiccakārī, sampajaññasseva vā kārī, sampajañña-ggahaṇena cettha avippayogato satipi gahitāva hoti. Tenevassa niddese ‘‘sato sampajāno abhikkamatī’’tiādi vuttaṃ.

现在为了如实地说明该警寤勤修，（论师）说“菩提分法”等。所谓菩提分法，是指能帮助证悟四圣谛之道智的助伴，即四念处等三十七法。但在其解释(niddesa)中，只提到了七觉支，因为它们能在世间修习中专注于单一所缘，从而变得殊胜。通过理解这七觉支，也应明白其余的法也包含在内。在“前进、后退”等（词语）中，“前进”是指向前走，“后退”是指后退。这两种动作，无论在站立、坐卧时，都可以通过身体向前或向后的移动而实现。“正知而作”是指以正知完成所有事情，或者说专注于正知。在此处提到“正知”，实际上由于正知与正念不分离，因此也包含了正念。因此，在其解释中才会说“具念正知地前进”等等。

Ālokitetiādīsu ālokitaṃ nāma purato pekkhanaṃ. Vilokitaṃ nāma anudisāpekkhanaṃ. Imesaṃ pana dvinnaṃ gahaṇena heṭṭhā upari pacchato pekkhanasaṅkhātāni olokitullokitāpalokitānipi gahitānīti veditabbāni.

在“前瞻”(ālokita)等（词语）中，“前瞻”是指向前看。“环顾”(vilokita)是指环顾四周。应当知道，通过理解这两个词，向下看、向上看、向后看等行为，即所谓的“俯视”(olokita)、“仰视”(ullokita)、“回顾”(apalokita)也就被包括在内了。

Samiñjite pasāriteti pabbānaṃ samiñjane, pasāraṇe ca. Saṅghāṭipattacīvaradhāraṇeti ettha saṅghāṭicīvarānaṃ nivāsanapārupanavasena, pattassa bhikkhāpaṭiggahaṇādivasena ca paribhogo dhāraṇaṃ nāma. Asiteti piṇḍapātādibhojane. Pīteti yāguādipāne. Khāyiteti piṭṭhakhajjādikhādane. Sāyiteti madhuphāṇitādisāyite. Uccārapassāvakammeti uccārassa ca passāvassa ca karaṇe. Gateti gamane. Ṭhiteti ṭhāne. Nisinneti nisajjāya. Sutteti sayane. Jāgariteti jāgaraṇe. Ettha ca bhikkhācāragamanādivasena [Pg.237] ‘‘abhikkante’’ti vuttaṃ. Vihāre pana caṅkamanādiiriyāpathavaseneva ‘‘gate’’tiādi vuttanti veditabbaṃ. Bhāsiteti kathane. Tuṇhībhāveti akathane.

“屈伸”(samiñjite pasārite)，是指肢体的屈拢和伸展。“受持僧伽梨衣钵”(saṅghāṭipattacīvaradhāraṇe)，是指僧伽梨(saṅghāṭi)衣以穿着、披覆的方式，衣钵(pattacīvara)以接受乞食等方式使用，这些都称为受持。“食”(asite)，是指团食等食物的食用。“饮”(pīte)，是指粥等饮料的饮用。“嚼食”(khāyite)，是指面饼等需要咀嚼的食物的食用。“尝食”(sāyite)，是指蜂蜜、糖浆等可以品尝的食物的食用。“大小便事”(uccārapassāvakamme)，是指排泄大便和小便的行为。“行”(gate)，是指行走。“立”(ṭhite)，是指站立。“坐”(nisinne)，是指坐下。“卧”(sutte)，是指睡眠。“醒”(jāgarite)，是指醒觉。此处以托钵乞食等事为依据说“前进”(abhikkante)，而在精舍中以经行(caṅkama)等行住坐卧方式为依据说“行”(gate)等，应该了解。“语”(bhāsite)，是指说话。“默然”(tuṇhībhāve)，是指不说话。

Sabbesu pana tesu abhikkantādīsu paccekaṃ sātthakasampajaññaṃ sappāyasampajaññaṃ gocarasampajaññaṃ asammohasampajaññanti catubbidhaṃ sampajaññaṃ veditabbaṃ. Tattha abhikkamitukāmatādicitte uppanne cittavaseneva gamanādiṃ akatvā ‘‘kiṃ nu me tattha gatena attho’’ti pariggaṇhitvā cetiyadassanādino tassa tassa atthassa pariggaṇhanaṃ sātthakasampajaññaṃ nāma. Sātthakesu panetesu gamanādīsu jīvitabrahmacariyantarāyānañceva sallekhapaṭipattivighātakarānaṃ kāyikacetasikaparikkilesānañca sabbesānaṃ sabbhāvābhāvaṃ pariggahetvā sappāyapariggaṇhanaṃ sappāyasampajaññaṃ nāma. Evaṃ pariggahitasātthakasappāyassa pana aṭṭhatiṃsāya kammaṭṭhānesu, vipassanāya vā attano abhirucitaṃ kammaṭṭhānasaṅkhātaṃ gocaraṃ avissajjetvāva abhikkamādīnaṃ karaṇaṃ gocarasampajaññaṃ nāma. Abhikkamādīsu pana andhabālaputhujjanā ‘‘attā abhikkamādīni karoti, ahaṃ karomī’’ti vā sammuyhanti, tathā asammuyhitvā ‘‘abhikkamitukāmatādicittakiriyavāyodhātu vipphārādikāraṇasāmaggiyā ayaṃ kāyasaṅkhāto aṭṭhisaṅghāṭo abhikkamādīni karoti, tato añño abbhantare attā vā satto vā abhikkamanto vā paṭikkamanto vā…pe… tuṇhī bhavanto vā natthī’’ti evamādinā yāthāvato jānanavasena paññāya pavattanaṃ asammohasampajaññaṃ nāma. Ayamettha saṅkhepo, vitthāro pana sammohavinodaniyaṃ (vibha. aṭṭha. 508) gahetabbo.

然而，在所有这些前进等行为中，应当了解有四种正知：有益正知、适宜正知、行处正知、无痴正知。其中，当生起想要前进等心时，不随心而行，而是思惟：“我去那里有何利益？”如此审察前往礼敬塔庙等事的种种利益，这称为有益正知。在这些有益的前进等行为中，审察一切可能危害生命与梵行、妨碍削减（烦恼）之修行的身心烦恼的有无，并抉择适宜之道，这称为适宜正知。如此审察利益与适宜后，于三十八种业处或观(vipassanā)中，不舍弃自己喜好的业处（所缘）而行前进等，这称为行处正知。无知凡夫在前进等时，会迷惑地认为“‘我’在前进等，‘我’在做”，（圣弟子）则不如此迷惑，而是如实了知：“由于想前进的心、身的活动、风界的推动等因缘和合，这个由骨骼组成的身躯才前进等，除此之外，并无内在的‘我’或‘有情’在前进、后退……乃至沉默”，如此以智慧如实了知，这称为无痴正知。此处为简说，详说则应查阅《破除痴迷》(Sammohavinodanī)。

Idāni yasmā yassa abbhantare yathāvuttā ettakā guṇā natthi, tassa araññavāso pana makkaṭādīnaṃ viya anucchaviko [Pg.238] na hoti, upacāramattampissa jhānaṃ na uppajjati. Yassa pana santi, tassa araññavāso anucchaviko hoti. So hi tattha sabbappakārajjhānaṃ nibbattetuṃ sakkoti, araññavāsañceva āraññake ca upasobheti, sakalañca sāsanaṃ pasādeti, tasmā evarūpassa bhikkhuno upāsanaṭṭhānayogapathaṃ sappāyasenāsanaṃ dassento ‘‘so vivittaṃ senāsanaṃ bhajatī’’tiādimāha. Tattha vivittanti suññaṃ. Seti ceva āsati ca etthāti senāsanaṃ, mañcādi, vihārādi ca. Tenevassa niddese ‘‘mañco pīṭha’’ntiādi vuttaṃ.

现在，若人内心不具足如前所述的这些功德，则林住于彼，犹如于猴等，实不相称，乃至近行定亦不能生起。若人具足此等功德，则林住于彼，实为相称。他能于彼处生起一切禅定，既庄严林住与林住者，亦令整个教法清净增辉。是故，为示此等比丘修习之处所、行道及适宜的住处，（世尊）才说：“他亲近远离的住处”等。此中，“远离”(vivitta)即空寂。“住处”(senāsana)即躺卧与安坐之处，如床等、精舍等。因此，在其解释(niddesa)中才说：“床、座”等。

Idāni aññampissa pabhedaṃ dassetuṃ ‘‘arañña’’ntiādi vuttaṃ. Tattha araññanti vinayapariyāyena tāva ṭhapetvā gāmañca gāmūpacārañca avasesaṃ, suttantapariyāyena ca āraññakaṃ bhikkhuṃ sandhāya pañcadhanusatikaṃ pacchimaṃ araññanti vuttaṃ, abhidhammapariyāyena pana gāmadvārassa indakhīlato bahi sabbaṃ ‘‘arañña’’nti gahetabbaṃ. ‘‘Nikkhamitvā bahi indakhīlā’’ti (vibha. 529) hi vuttaṃ. Kandaranti kaṃ vuccati udakaṃ, tena daritaṃ udakena bhinnaṃ pabbatapadesaṃ, yaṃ ‘‘nitumba’’ntipi ‘‘nadīkuñja’’ntipi vadanti. Tattha hi rajatapaṭṭasadisavālikāpuline maṇivitānasadise sandacchāye vanagahane nisīditvā maṇikkhandhasadise udake sandamāne sītena vātena bījiyamānassa samaṇadhammaṃ karoto cittaṃ ekaggaṃ hoti. Giriguhanti dvinnaṃ pabbatānamantaraṃ, ekasmiññeva vā umaṅgasadisaṃ mahāvivaraṃ. Vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasanti na vapanti. Tenevassa niddese ‘‘vanapatthanti dūrānametaṃ senāsanānaṃ adhivacana’’ntiādi vuttaṃ.

现在，为示其另一差别，故说“阿兰若”(arañña)等。于此，“阿兰若”：依律藏之法，除去村庄及村庄附属地后，其余之地是为阿兰若；依经藏之法，就阿兰若比丘而言，（离村）五百弓为最后范围，是为阿兰若；依阿毗达摩(abhidhamma)之法，则应取村门界标柱以外的一切为“阿兰若”。如言：“出离界标柱之外”。“山涧”(kandara)，“kaṃ”意为水，即被水冲刷而成的山地，亦称“山谷”(nitumba)或“河曲”(nadīkuñja)。于彼处，在如银毯的沙滩上，于如宝盖的浓荫下，坐于幽深丛林中，望着如宝蕴般流淌的清水，凉风吹拂，修习沙门法时，心易得专一。“岩窟”(giriguhā)指两山之间，或于一山中如隧道的巨穴。“林野”(vanapattha)是越过村边，人迹罕至之处，彼处无人耕种。因此，在其解释(niddesa)中说：“‘林野’是远离住处的同义词”等。

Abbhokāsanti acchannaṃ. Ākaṅkhamāno panettha cīvarakuṭiṃ katvā vasati. Palālapuñjanti palālarāsiṃ. Mahāpalālapuñjato [Pg.239] hi palālaṃ nikkaḍḍhitvā pabbhāraleṇasadise ālaye karonti, gacchagumbādīnampi upari palālaṃ pakkhipitvā heṭṭhā nisīdanti, taṃ sandhāyetaṃ vuttaṃ. Appasaddantiādīsu vacanasaddena virahitattā appasaddaṃ. Nagaranigghosasaddena ceva migapakkhinigghosena ca rahitattā appanigghosaṃ. Vijanavātanti anusañcarakajanassa sarīravātena virahitattā vijanavātaṃ, ‘‘vijanavāda’’ntipi pāṭho. Senāsanassa anto janavādasaddena rahitanti attho. Manussānaṃ rahassa kiriyārahattā manussarāhasseyyakaṃ, tato tato paṭinivattitvā sammadeva kammaṭṭhāne cittassa līyanato paṭisallānasaṅkhātassa vivekassa bhāvanārāmassa anurūpattā paṭisallānasāruppaṃ. Bhajatīti sambandho. Araññagatotiādīsu araññaṃ, rukkhamūlañca ṭhapetvā avasesaṃ sabbampi senāsanaṃ suññāgārena saṅgahitaṃ.

“露天”(abbhokāsa)指无遮蔽处。若乐欲者，可于此造衣帐(cīvarakuṭi)而住。“草堆”(palālapuñja)指稻草堆。人们从大草堆中抽出稻草，在如山坡岩洞的住所中建造，或于灌木丛等上方铺上稻草，坐于其下，此乃就此而说。于“少声”等词中，“少声”(appasadda)是因无言语声。“少喧闹”(appanigghosa)是因无城市及鸟兽的喧闹声。“无人风”(vijanavāta)是因无往来行人之身风；亦有作“无人言”(vijanavāda)者，其义为：住处内无人言之声。“适合于人的隐秘”(manussarāhasseyyaka)是因适合于人的隐秘行为。心从种种所缘退回，正向于业处，且适合修习名为“独住”(paṭisallāna)的远离，故为“适合独住”(paṭisallānasāruppa)。“亲近”(bhajati)是（与前文的）关联动词。于“去到森林”等句中，除森林与树下，其余一切住处皆摄于“空屋”(suññāgāra)中。

Pallaṅkaṃ ābhujitvāti samantato ūrubaddhāsanaṃ bandhitvā. Ujuṃ kāyaṃ paṇidhāyāti uparimakāyaṃ ujuṃ ṭhapetvā, aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evaṃ nisinnassa hi cammamaṃsanahārūni na paṇamanti, athassa tesaṃ apaṇamanapaccayā khaṇe khaṇe vedanā na uppajjanti, tato cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ vuddhiṃ upagacchati. Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ paṭṭhapetvā, mukhasamīpe vā katvā. Tenevassa niddese ‘‘ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā, nāsikagge vā mukhanimitte vā’’ti (vibha. 537) vuttaṃ. Mukhanimittanti cettha uttaroṭṭhassa vemajjhapadeso, yattha nāsikāvāto paṭihaññati. Atha vā ‘‘parīti pariggahaṭṭho, mukhanti niyyānaṭṭho, satīti upaṭṭhānaṭṭho, tena vuccati parimukhaṃ sati’’nti (paṭi. ma. 1.164) vaṃ paṭisambhidāyaṃ vuttanayenapettha attho daṭṭhabbo. Tatrāyaṃ saṅkhepattho ‘‘pariggahitaniyyānaṃ satiṃ katvā’’ti.

“结跏趺坐”(pallaṅkaṃ ābhujitvā)，即是完全地盘腿而坐。“保持身体正直”(ujuṃ kāyaṃ paṇidhāya)，即是保持上身正直，令十八节脊椎骨节节对正。如此坐者，皮、肉、筋腱则不弯曲；因其不弯曲，则无刹那刹那的感受生起，于是心能专一，业处得以增长。“将念置于面前”(parimukhaṃ satiṃ upaṭṭhapetvā)，即是将念朝向业处而建立，或置于口前。因此，在其解释(niddesa)中说：“此念已现起，已善现起，于鼻尖或于面门。”此中“面门”(mukhanimitta)是指上唇中央，鼻息触及之处。或者，此处的含义应依《无碍解道》(Paṭisambhidāmagga)所说之法理解：“‘遍’(pari)为遍持义，‘口’(mukha)为出离义，‘念’(sati)为现起义，故称‘遍口念’(parimukhaṃ satiṃ)。”其简义为：“令念成为已遍持的出离”。

Abhijjhaṃ [Pg.240] loketiādīsu abhimukhaṃ jhāyati cintetīti abhijjhā, rāgo. Lujjanapalujjanaṭṭhena loko, pañcupādānakkhandhā. Tesu kāmacchandaṃ vikkhambhetvāti attho. Vikkhambhanavaseneva vigatābhijjhena, na cakkhuviññāṇādisadisenāti attho. Cetasāti cittena, itthambhūto viharatīti attho. Abhijjhāyāti abhijjhāto. Cittaṃ parisodhetīti yathā naṃ sā muñcitvā na puna gaṇhāti, evaṃ parimocetīti attho. Byāpajjati iminā cittaṃ pūtikummāsādayo viya pakatiṃ jahātīti byāpādo. Vikārappattiyā padussati, paraṃ vā padūseti vināsetīti padoso, ubhayampetaṃ kodhassevādhivacanaṃ. Yasmā cetaṃ sabbakammaṭṭhānasādhāraṇavasena desīyati, tasmā ‘‘sabbapāṇabhūtahitānukampī’’ti evaṃ mettāvasena avatvā ‘‘abyāpannacitto’’ti ettakameva vuttaṃ.

在“世间的贪欲”(abhijjhāṃ loke)等句中，“贪欲”(abhijjhā)是说朝向对象而思量、思考，即是贪(rāga)。“世间”(loko)具有毁坏、崩解的含义，指五取蕴。其义为：抑制对它们的欲贪(kāmacchanda)。他是以抑制的方式而“离贪欲”，而非像眼识等那样，此为其义。“以心”(cetasā)即是通过心(cittena)，其义为：他以这样的状态而住。“从贪欲中”(abhijjhāya)即是从贪欲(abhijjhāto)。“净化心”(cittaṃ parisodheti)的含义是，他彻底地解脱此心，就像放开某物后不再取回一样。“嗔恚”(byāpāda)是说心因此而败坏，像腐烂的豆泥等一样舍弃其本性。“恶意”(padoso)是说由于达到变异而败坏，或败坏、毁坏他人；这两者都是忿怒(kodha)的同义词。由于这是就一切业处的共通基础而说，因此不说“对一切有情众生具足利益与怜悯”这样属于慈心的话，而只说到“无嗔恚心”(abyāpannacitto)。

Thinaṃ cittassa gelaññaṃ, middhaṃ cetasikānaṃ. Ālokasaññīti rattiyampi divāpi diṭṭhaālokasañjānanasaññāya samannāgato, tāya pana ālokasaññāya thinamiddhavinodanassa visesato satisampajaññaṃ icchitabbanti āha ‘‘sato sampajāno’’ti.

昏沉(thīna)是心的羸弱，睡眠(middha)是心所的羸弱。“具光明想者”(ālokasaññī)是指无论日夜，都具有认知所见光明之想的人。然而，由于欲以该光明想来特别地去除昏沉与睡眠，需要有正念与正知，因此说“具念、正知”(sato sampajāno)。

Anuddhatoti avikkhitto tathā eva ajjhattaṃ vūpasantacitto. Tiṇṇavicikicchoti vicikicchaṃ atikkamitvā ṭhito. Akathaṃkathī kusalesu dhammesūti anavajjadhammesu ‘‘kathaṃ ime, kathaṃ ime’’ti evaṃ pavattanato kathaṃkathīsaṅkhātāya vicikicchāya virahito. Evaṃ pañcanīvaraṇappahānaṃ dassetvā idāni yasmā appahīnanīvaraṇassa jhānaṃ na uppajjati, na hi kāmacchandādīhi nānāvisayavikkhittacittaṃ ekattārammaṇe samādhiyati, na kāmadhātusamatikkamanāya vā paṭipajjati, tasmā ‘‘so ime pañca nīvaraṇe pahāyā’’tiādi vuttaṃ. Tattha [Pg.241] soti yo yathāvuttasīlādiguṇe patiṭṭhāya araññādianurūpasenāsanagato attano cariyānukulakammaṭṭhāne līnuddhaccarahitāya sātaccakiriyāya uppāditupacārajjhānena pahīnapañcanīvaraṇo paṭhamajjhānādhigamāya vāyamati, soti attho.

“不掉举”即心不散乱，如此内心寂静。“已度疑惑”指已超越疑惑而安住。“于诸善法离犹豫”，即对于无过失之法，因不行“此如何？彼如何？”之念，而远离名为“犹豫”的疑惑。如此说明五盖的断除之后，因为未断五盖者，禅那无法生起——被欲贪等种种所缘分散的心无法专注于单一所缘而得定，也不能为超越欲界而行道——所以说“他舍离这五盖”等。此处的“他”是指：安住于如前所述的戒等功德，前往适合的林野等处所，于随顺自身性行的业处，以持续不断的精进，远离昏沉与掉举，由已生起的近行禅(upacārajjhāna)断除五盖，为证得初禅而努力者，此即其义。

Cetaso upakkileseti cittassa appabhassarabhāvakaraṇe. Paññāya dubbalīkaraṇeti yasmā ime nīvaraṇā uppajjamānā anuppannāya lokiyalokuttarāya paññāya uppajjituṃ na denti, uppannāya pana lokiyaaṭṭhasamāpattiyā, abhiññābhūtāya vā mūlaṃ upacchinditvā pātenti, tasmā ‘‘paññāya dubbalīkaraṇā’’ti vuccanti. Vivicceva kāmehītiādīsu kāmehīti vatthukāmakilesakāmehi. Viviccevāti viviccitvā vinā hutvā, apakkamitvāti attho. Niyamatthena panettha eva-kārena jhānapaṭipakkhabhūtānaṃ kāmānaṃ pariccāgeneva paṭhamajjhānādhigamo, andhakārapariccāgeneva dīpappavatti viyāti dasseti. Uttarapadepi cesa eva-kāro ānetvā ‘‘vivicceva akusalehi dhammehī’’ti sambandhitabbo. Na hi sakkā kāmato aññehi nīvaraṇasaṅkhātehi akusaladhammehi aviviccāpi jhānaṃ upasampajja viharituṃ. Padadvayepi pana ‘‘viviccā’’ti iminā kāyavivekādīsu, tadaṅgavivekādīsu ca tadaṅganissaraṇavivekavajjitā sabbepi vivekā idha adhippetā. Vatthukāmavivekavacanato hi kāyaviveko vutto, kilesakāmehi pana sesākusalehi ca vivekavacanato cittaupadhivivekā, vikkhambhanādivivekā ca vuttā. Lokuttarajjhānampi saṅgahitattā daṭṭhabbaṃ. Evametena padadvayena yathākkamaṃ kāmacchandanīvaraṇasesanīvaraṇavikkhambhanādiko vutto. Evaṃ oghādīsupi yathārahaṃ yojetabbaṃ.

“心之染污”，指能令心失去光明。“智慧之削弱”，因为这些盖障生起时，会阻碍未生起的世间与出世间智慧生起；对于已生起的世间八等至或神通，则会斩断其根本而令其退失，因此称为“智慧之削弱”。在“离欲”等句中，“欲”是指事欲(vatthukāma)和烦恼欲(kilesakāma)。“离”的意思是远离、舍离、退避。此处的“唯”字具有决定的含义，它表明只有舍弃作为禅那对治品的诸欲，才能证得初禅，如同只有驱除黑暗才有灯的生起。这个“唯”字也应带到后面的词组，连接成“唯离诸不善法”。因为不远离除了欲之外的、名为盖的其他不善法，是不可能证入并安住于禅那的。在这两个词组中，“离”字意指身远离(kāyaviveka)等诸远离；在支分离(tadaṅgaviveka)等诸远离中，除了支分离与出离离(nissaraṇaviveka)，此处意指所有其余的远离。因为说到远离事欲，即是说身远离；而说到远离烦恼欲和其余不善法，即是说心远离(cittaviveka)、所依远离(upadhiviveka)和镇伏远离(vikkhambhanaviveka)等。应知此处也包括了出世间禅那。如此，这两个词组依次说明了对欲贪盖和其余诸盖的镇伏等。对于瀑流(ogha)等，也应作如是相应理解。

Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvā idāni sampayogaṅgaṃ dassetuṃ ‘‘savitakkaṃ savicāra’’ntiādi vuttaṃ[Pg.242]. Tattha vitakkena ca vicārena ca saha vattati rukkho viya pupphena, phalena cāti idaṃ jhānaṃ ‘‘savitakkaṃ savicāra’’nti vuccati. Vivekajanti ettha vivitti viveko, nīvaraṇavigamoti attho. Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho, tasmā vivekato, tasmiṃ vā viveke jātanti vivekajaṃ. Pītisukhanti ettha pītīti appanāppattā pharaṇāpīti, sukhañca taṃsampayuttaṃ, iti ayañca pīti idañca sukhaṃ assa jhānassa, asmiṃ vā atthīti idaṃ jhānaṃ ‘‘pītisukha’’nti vuccati. Atha vā pīti ca sukhañca pītisukhaṃ, vivekajaṃ pītisukhaṃ assa, asmiṃ vāti vivekajaṃ pītisukhaṃ, evaṃ ekapadavasena ‘‘vivekajapītisukha’’nti vattabbe niggahītāgamaṃ katvā ‘‘vivekajaṃ pītisukha’’ntipi vattuṃ yujjati. Yatheva hi jhānaṃ, evaṃ pītisukhampi vivekajameva hotīti. Paṭhamaṃ jhānanti gaṇanānupubbato paṭhamaṃ, paṭhamaṃ uppattitopi paṭhamaṃ. Ārammaṇūpanijjhānato, paccanīkajhāpanato vā jhānaṃ, iminā nayena upari ‘‘dutiyaṃ jhāna’’ntiādīsu attho veditabbo. Upasampajja viharatīti evaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamaṃ jhānaṃ adhigantvā tadanurūpena iriyāpathavihārena pavattatīti attho. Ettha ca cittekaggatā kiñcāpi ‘‘savitakkasavicāra’’nti imasmiṃ pāṭhe na niddiṭṭhā, tathāpi vibhaṅge ‘‘jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā’’ti (vibha. 569) vuttattā aṅgameva.

至此已说明初禅的舍断支(pahānaṅga)，现在为说明相应支(sampayogaṅga)，而说“有寻有伺”等。此处，寻与伺共同运作，犹如树与花、果，因此此禅那被称为“有寻有伺”。“离生”：此中，远离(viveko)即是脱离诸盖。或，远离即是与禅那相应的法聚已脱离诸盖，故说为“从离而生”，或“于离中生”，是为“离生”。“喜乐”：此中，“喜”指达到安止(appanā)时的遍满喜，“乐”则是与之相应的感受。此禅那有此喜与此乐，或此喜乐于此禅那中存在，故称此禅那为“喜乐”。又或者，“喜”与“乐”为“喜乐”，此喜乐从离而生，或于离中存在，即是“离生喜乐”。本可合为一词“vivekajapītisukhaṃ”，但通过加入“ṃ”音，亦可说为“vivekajaṃ pītisukhaṃ”。正如禅那，喜乐亦是由离而生。“初禅”：即依计数顺序为第一，依生起顺序亦为第一。因审虑所缘，或因烧毁敌对法，故称为“禅那”。依此理趣，其后“第二禅”等义亦应了知。“具足而住”指：舍离五支、具足五支、成就三善、圆满十相而证得初禅后，依与之相应的威仪而住。此处，心一境性(cittekaggatā)虽未在“有寻有伺”的经文中直接说明，但《分别论》(Vibhaṅga)中说“禅那是寻、伺、喜、乐、心一境性”(Vibh. 569)，故亦是禅支。

Evaṃ paṭhamajjhānādhigamaṃ dassetvā idāni tadanantaraṃ adhigatapaṭhamajjhānassa taṃ āvajjanasamāpajjanavuṭṭhānādhiṭṭhānapaccavekkhaṇasaṅkhātāhi pañcahi vasīhi vasībhūtaṃ katvā tato vuṭṭhāya tattha āsannanīvaraṇapaccatthikatāya ceva oḷārikavitakkavicārakkhobhasamaṅgitāya ca dosaṃ disvā nikantiṃ pariyādāya vitakkādibhedoḷārikaṅgappahānāya, pītiādisantaṅgapaṭilābhāya [Pg.243] ca tadeva kammaṭṭhānaṃ punappunaṃ manasikaroto dutiyaṃ jhānaṃ uppajjati, tappādakañca lokuttarajjhānaṃ puggalādhiṭṭhānena dassetuṃ ‘‘vitakkavicārānaṃ vūpasamā’’tiādimāha. Tattha vūpasamāti samatikkamā, dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti. Ajjhattanti attani jātaṃ, attasantāne nibbattanti attho. Sampasādananti saddhāsaṅkhātasampasādanayogato jhānampi sampasādanaṃ nīlavaṇṇayogato nīlavatthaṃ viya. Ekodibhāvanti ettha vitakkavicārehi anajjhāruḷhattā eko aggo seṭṭho udetīti ekodi, samādhi. Taṃ bhāveti vaḍḍhetīti dutiyajjhānaṃ ekodibhāvaṃ. So panāyaṃ ekodi yasmā cetaso, na sattassa, na jīvassa, tasmā etaṃ ‘‘cetaso ekodibhāva’’nti vuttaṃ.

如此说明了初禅的证得之后，现在接着说明：已证得初禅的人，通过名为转向(āvajjana)、入定(samāpajjana)、出定(vuṭṭhāna)、决意(adhiṭṭhāna)、省察(paccavekkhaṇa)的五种自在(vasī)而使之达到自在，然后从初禅出定，看到初禅的过患在于它接近作为敌对者的诸盖，以及具有粗重的寻、伺之扰动，在断除（对初禅的）喜爱后，为了舍断寻等粗重的禅支，并获得喜等寂静的禅支，而一再作意同一个业处(kammaṭṭhāna)，于是第二禅便生起。为了以个人(puggala)为依处来说明作为其基础的出世间禅(lokuttarajjhāna)，（经中）说“寻、伺之止息”等。此处“止息”(vūpasama)意为超越，即在第二禅的刹那不显现。“内”(ajjhatta)意为在自身中生起，在自身的相续中产生。“净信”(sampasādana)：由于禅与名为信的净信相结合，它也因此被称为净信，犹如布因与蓝色结合而被称作蓝布。“专一性”(ekodibhāva)在此指不为寻、伺所压倒，唯一、最高、殊胜地生起，故为“专一”(ekodi)，即定。修习、增长它，第二禅即是“专一性”。而此“专一”因为是心的，不是有情(satta)的，也不是命者(jīva)的，所以它被称为“心的专一性”。

Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi, atha kasmā idameva evaṃ vuttanti? Vuccate – imasmiñhi jhāne vitakkavicārakkhobhābhāvena balavatī saddhā, samādhi ca, tasmā idameva evaṃ vuttanti. Avitakkaṃ avicāranti bhāvanāya pahīnattā natthi etasmiṃ, etassa vā vitakko vicāro, na tatiyajjhānādi viya, cakkhuviññāṇādi viya ca abhāvappattito, tasmā imassa ‘‘vitakkavicārānaṃ vūpasamā’’ti idaṃ kāraṇavacananti daṭṭhabbaṃ. Samādhijanti paṭhamajjhānasamādhito, sampayuttasamādhito vā jātaṃ, vitakkādikkhobhābhāvena cetassa vaṇṇabhaṇanatthaṃ idameva ‘‘samādhija’’nti vuttaṃ. Upasampajja viharatīti evaṃ duvaṅgavippahīnaṃ tivaṅgasamannāgataṃ tividhakalyāṇādiyuttaṃ dutiyaṃ jhānaṃ adhigantvā vuttanayena vattatīti attho.

难道这信心在初禅中不也存在吗？这名为“专一”(ekodi)的也是定，那么为何唯独此处如此说呢？应当说：在此禅那中，由于没有寻、伺的扰动，信心强而有力，定也是如此，因此唯独此处如此说。“无寻、无伺”是说，因为通过修习而舍断了，所以在此禅那中没有寻与伺；这不像第三禅等，也不像眼识等那样，是由于其不存在。因此应当明白，“寻、伺之止息”这句话是在说明原因。“由定而生”(samādhija)是指从初禅定而生，或从相应定而生。因为没有寻等扰动，为了称赞心的美好，所以唯独此处被称为“定生”。“具足而住”的意思是：如此舍离二支（寻、伺），具足三支（喜、乐、心一境性），具备三善等，在证得第二禅那后，依所说的方法而行。

Evaṃ dutiyajjhānādhigamaṃ dassetvā idāni tadanantaraṃ adhigatadutiyajjhānassa taṃ vuttanayeneva vasībhūtaṃ katvā tattha [Pg.244] āsannavitakkavicārapaccatthikatāya ceva oḷārikapītaṅgasamaṅgitāya ca dosaṃ disvā nikantiṃ pariyādāya tadoḷārikaṅgappahānāya sesasantaṅgapaṭilābhāya tadevārammaṇaṃ punappunaṃ manasikaroto tatiyaṃ jhānaṃ uppajjati, tappādakañca lokuttaraṃ, taṃ dassetuṃ ‘‘pītiyā ca virāgā’’tiādimāha. Tattha virajjanaṃ virāgo, samatikkamo, tasmā virāgā. Ca-kārena vitakkavicārānaṃ vūpasamaṃ sampiṇḍeti ‘‘pītiyā ca virāgā, vitakkavicārānañca vūpasamā’’ti. Idañcetassa āgamanamaggaparidīpanatthaṃ, vaṇṇabhaṇanatthañca vuttaṃ. Upekkhako viharatīti ettha upapattito ikkhati apakkhapatitā hutvā passatīti upekkhā, tatramajjhattatā. Tāya visadāya pītivirāgapadaṭṭhānāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī ‘‘upekkhako’’ti vuccati, vitakkādikkhobhābhāvena panesā ettheva paribyattakiccā jātā, na paṭhamajjhānādīsūti. Sato ca sampajānoti puggalādhiṭṭhānena sati ca sampajaññañca vuttaṃ, idañca satisampajaññabaleneva ṭhitaṃ taṃpītisahacaritaṃ sukhaṃ, tato apanītaṃ vaccho viya bandhanabalena dhenuṃ pītiṃ na upagacchati, imasmiñca sati atimadhure sukhe yogino na sārajjanti, no aññathāti imampi atthavisesaṃ dassetuṃ idheva vuttanti veditabbaṃ. Sukhañca kāyena paṭisaṃvedetīti ettha kiñcāpi tatiyajjhānasamaṅgino sukhapaṭisaṃvedanābhogo natthi, evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ atipaṇītaṃ sukhaṃ, taṃsamuṭṭhitena tassa atipaṇītena rūpena rūpakāyo phuṭṭho, yassa phuṭṭhattā jhānā vuṭṭhitopi kāyikasukhaṃ paṭisaṃvedeyya, tasmā etamatthaṃ dassento ‘‘sukhañca kāyena paṭisaṃvedetī’’ti āha. Yaṃ tantiādīsu yanti yasmā, yaṃ [Pg.245] jhānahetūti attho. Tanti taṃ tatiyajjhānasamaṅgipuggalaṃ buddhādayo ariyā ācikkhanti pasaṃsanti. Kinti? ‘‘Upekkhako satimā sukhavihārī’’ti. Evaṃ ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇādiyuttaṃ tatiyaṃ jhānaṃ adhigantvā pavattatīti attho. Yaṃ pana jhānaṃ vibhaṅge ‘‘jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassekaggatā’’ti (vibha. 591) vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ. Upanijjhānalakkhaṇānaṃ pana sukhacittekaggatānaṃ vasena duvaṅgikamevetaṃ veditabbaṃ. Yathāha – ‘‘duvaṅgikaṃ jhānaṃ hotī’’tiādi (vibha. 624).

如此展示了第二禅的证得之后，现在接着说明：已证得第二禅者，依前述方法使其熟练自在后，看到第二禅的过患在于它接近作为敌对者的寻、伺，并且具备粗显的喜支，于是断除对它的喜爱，为了舍弃那粗显的支分并获得其余寂静的支分，而对同一所缘反复作意，此时第三禅那便生起了，以及作为其基础的出世间禅那。为了说明此点，而说“由离喜故”(pītiyā ca virāgā)等。此中，“离”(virāga)是远离、超越，因此说“离喜”。通过“ca”字，亦总括了寻、伺的止息（即“由离喜故，亦由寻、伺止息故”）。说此话是为了阐明其证得的道路，也是为了称赞。“住于舍”(upekkhako viharati)：此中，“舍”(upekkhā)是中正地看，不偏不倚地看，即中舍性。因为具足第三禅那者具备了清净的、以离喜为立足点的、稳固的舍，所以被称为“舍者”。而这种舍，由于没有寻等扰动，在此禅那中其作用才完全显现，不像在初禅等中那样。“正念、正知”(sato ca sampajāno)：这是就补特伽罗(puggala)而说的念与正知。而此乐已脱离了与它俱行的喜，它正是依靠念与正知的力量而安住的；已从喜中移开，就像被绳索系缚的小牛无法接近母牛一样，它不会再回到喜那里。并且，于此极甜美的乐中，瑜伽行者不会生起贪著，否则便不然。为了显示此一特殊义理，也在此处如此说，应知。“以身感受乐”(sukhañca kāyena paṭisaṃvedeti)：此中，虽然具足第三禅那者没有对乐受的享受，但由于有与他的名身相应的极殊胜的乐，他的色身被由此乐所生的极殊胜的色法所遍满，因被遍满故，即使从禅那中出定后，也能感受到身乐。因此，为了显示此义，而说“以身感受乐”。在“诸圣者宣说他……”(yaṃ taṃ ariyā ācikkhanti)等句中，“yaṃ”是“因为”的意思，即“因为那个禅那”。“taṃ”是指那个具足第三禅的补特伽罗(puggala)，诸佛等圣者宣说、称赞他。如何[称赞]呢？“他是舍者，具念者，乐住者”。意思是：如此舍离一支，具足二支，具备三善等，在证得第三禅那后而行。至于在《分别论》(Vibhaṅga)中所说“禅那是舍、念、正知、乐、心一境性”，那是为了显示包含其助伴的禅那而作的转义说。但就其审察相(upanijjhānalakkhaṇa)而言，应知此禅那仅有乐与心一境性二支。如其所说：“禅那是二支的”等。

Evaṃ tatiyajjhānādhigamaṃ dassetvā idāni tadanantaraṃ adhigatatatiyajjhānassa taṃ vasībhūtaṃ katvā tato vuṭṭhāya tattha vuttanayena dosaṃ disvā nikantiṃ pariyādāya oḷārikasukhaṅgappahānāya, upekkhekaggatāsaṅkhātasesasantaṅgapaṭilābhāya ca tadeva nimittaṃ manasikaroto catutthaṃ jhānaṃ uppajjati, tappādakañca lokuttaraṃ, taṃ puggalādhiṭṭhānena dassetuṃ ‘‘sukhassa ca pahānā’’tiādimāha. Tattha sukhassa ca pahānā dukkhassa ca pahānāti kāyikassa sukhassa, dukkhassa ca pahānā. Pubbevāti tañca kho pubbeva, na catutthajjhānakkhaṇeti attho. Somanassadomanassānaṃ atthaṅgamāti cetasikassa sukhassa, dukkhassa ca pubbeva pahānā. Kadā pana tesaṃ pahānaṃ hotīti? Catunnaṃ jhānānaṃ upacārakkhaṇe. Dukkhadomanassasukhasomanassāni hi yathākkamaṃ paṭhamādicatunnaṃ jhānānaṃ upacārakkhaṇe eva pahīyanti. Yadi evaṃ, kasmā panesa ‘‘vivicceva…pe… paṭhamaṃ jhānaṃ upasampajja viharati, etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati…pe… catutthaṃ jhānaṃ upasampajja viharati, etthuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī’’ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti? Atisayanirodhassa [Pg.246] vuttattā. Upacārakkhaṇesu hi yo nirodho, so nirodho eva, nātisayanirodho, so pana jhānakkhaṇesu eva. Tato eva hi tattha tattha aparisesaggahaṇaṃ katanti, tattha tattha pana pahīnāpi etā vedanā ettha duviññeyyalakkhaṇāya adukkhamasukhāya vedanāya dukkhādibyatirekena sukhaggahaṇatthaṃ, vaṇṇabhaṇanatthañcassa jhānassa samāhaṭā, paccayadassanatthañcassa. Yathāha – ‘‘cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā, idhāvuso, bhikkhu sukhassa ca pahānā’’tiādi (ma. ni. 1.458).

如此显示了证得第三禅之后，现在，对于已证得第三禅并使之娴熟自在者，从该禅出定后，以所说的方法见到其过患，断除渴爱(nikanti)，为了舍弃粗显的乐支，以及为了获得由舍与一境性(upekkhekaggatā)所构成的其余寂静支，当他作意于同一个似相(nimitta)时，第四禅便会生起。它也作为出世间法的足处。为了依个人(puggala)而显示它，故说“舍乐”等。于此，“舍乐与舍苦”是指舍断身方面的乐与苦。“先前”的意思是，它是在先前，而非在第四禅的刹那被舍断。“喜与忧的灭没”是指心方面的乐与苦先前已被舍断。那么，它们是在何时被舍断的呢？在四种禅那的近行刹那(upacārakkhaṇe)。苦、忧、乐、喜，确实是依序在第一禅等四种禅那的近行刹那中被舍断的。若如此，为何又说：“离……他证入并住于初禅，于此，已生起的苦根无余灭尽……他证入并住于第四禅，于此，已生起的喜根无余灭尽”(《相应部》5.510)？这是因为说的是超常的灭尽。在近行刹那中的灭尽只是灭尽，并非超常的灭尽；而那(超常的灭尽)只在禅那刹那才有。正因如此，才在各处使用“无余”一词。然而，虽然这些受(vedanā)已在各处被舍断，但为了把握此禅那中除了苦等之外、具有难以辨识之特征的不苦不乐受之微妙处，并且为了称扬此禅那，以及为了显示其缘，故在此一并提及。如其所说：“贤友，有四种缘能达成不苦不乐心解脱的等至。在此，贤友，比丘因舍乐……”等(《中部》1.458)。

Upekkhāsatipārisuddhinti tatramajjhattatāsaṅkhātāya upekkhāya janitasatiyā pārisuddhi. Nirupaklesatāya hi taṃ parisuddhattaṃ. Na kevalañcettha upekkhāya sati eva parisuddhā, apica kho sabbepi sampayuttadhammā, satisīsena panāyaṃ desanā katāti. Upasampajja viharatīti evaṃ ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇādiyuttaṃ catutthaṃ jhānaṃ adhigantvā tadanurūpena iriyāpathavihārena pavattatīti attho.

“舍念清净”(Upekkhāsatipārisuddhi)是指由名为中舍性(tatramajjhattatā)的舍所产生的念的清净。因为无染污(nirupakilesa)，念才是清净的。在此，不仅由舍而念得以清净，所有相应法也都清净，但此教示是以念为首而说。“证入而住”的意思是：证得了如此舍离一(禅)支、具足二(禅)支、具有三种善妙等的第四禅之后，以与之相应的威仪而住。

Evaṃ rūpāvacaralokuttaracatukkajjhānaṃ dassetvā idāni arūpāvacarajjhānaṃ dassento yaṃ tattha paṭhamaṃ, evaṃ adhigatarūpāvacaracatutthajjhānassa karajarūpe daṇḍādānādīnañceva cakkhurogādiābādhānañca vasena diṭṭhādīnavassa karajarūpassa samatikkamāya ākāsakasiṇavirahitesu navasu kasiṇesu aññatarasmiṃ catutthaṃ jhānaṃ uppādetvā tassārammaṇabhūtaṃ kasiṇapaṭibhāgarūpampi karajarūpapaṭibhāgatāya, araññe sappānubandhassa bhayena palāyato rajjutālapaṇṇādiṃ sappapaṭibhāgatāya viya samatikkamitukāmassa pañcahākārehi taṃ jhānaṃ vasībhūtaṃ katvā tato vuṭṭhāya tattha [Pg.247] nibbejanīyarūpapaṭibhāgārammaṇatāya, āsannasomanassapaccatthikatāya ca dosaṃ disvā nikantiṃ pariyādāya aṅgesu samatikkamitabbābhāvena ārammaṇasamatikkamabhūtaṃ ākāsānañcāyatanaṃ santato manasikaritvā cakkavāḷapariyantaṃ vā yattakaṃ vā icchati, tattakaṃ kasiṇaṃ pattharitvā vā kasiṇaṃ amanasikaritvā tena phuṭṭhokāsaṃ ‘‘ākāso ākāso’’ti vā ‘‘ananto ākāso’’ti vā manasikārena kasiṇaṃ ugghāṭetvā vā taṃ kasiṇugghāṭimākāsanimittaṃ ‘‘ākāso’’ti punappunaṃ manasikaroto ākāsānañcāyatanaṃ uppajjati, taṃ tāva dassetuṃ ‘‘sabbaso rūpasaññānaṃ samatikkamā’’tiādimāha.

如是开示了色界与出世间的四种禅那之后，现在要开示无色界禅，先开示其中的第一种。证得色界第四禅者，为了超越业生色(karajarūpa)（他已见到此色有遭受杖击及眼病等诸患的过患），在除去空遍的九遍中选择其一而生起第四禅。此禅所缘的遍似相，也因是业生色的对应部分，就像在森林中为蛇所追而恐惧逃跑者，欲超越那作为蛇的对应部分的绳索、棕榈叶等。他以五种方式使此禅达到自在后，从定中出来，见到其过患——即所缘是令人厌烦的色似相，且它邻近喜这个敌对者——之后，断除了渴爱(nikanti)。由于在禅支上无须超越，故进行所缘的超越，即作意“空无边处是寂静的”。或者，将遍扩展至轮围山(cakkavāḷa)边缘，或扩展至任何他所希望的范围；或者，不作意于遍，而是通过作意遍所触及的空间为“空，空”或“无边的空”来“揭开”遍。当他对那揭开遍所得的空相，反复作意为“空”时，空无边处(ākāsānañcāyatana)便会生起。为了开示此义，故说“以完全超越色想……”等。

Tattha sabbasoti sabbākārena, sabbāsaṃ vā anavasesānanti attho. Rūpasaññānanti saññāsīsena vuttānaṃ kusalavipākakiriyavasena pañcadasarūpāvacarajjhānānañceva tadārammaṇānañca. Rūpajjhānampi hi ‘‘rūpe saññā rūpasaññā’’ti evaṃ saññāsīsena vuccati, tadārammaṇakasiṇampi rūpanti saññā nāmamassāti ‘‘rūpasañña’’nti vuccati. Samatikkamāti virāgā, nirodhā ca. Vibhaṅge pana saññāsu samatikkantāsu ārammaṇaṃ samatikkantameva hotīti ‘‘samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā’’tiādinā (vibha. 602) saññānameva samatikkamo vutto, ārammaṇe avirattassa saññāsamatikkamo natthevāti taṃ samatikkamavasenāpi atthavaṇṇanā kātabbāva.

其中，“完全”(sabbaso)意为“以一切方式”，或“对一切都毫无遗余”。“色想”是指以想为首而说的，属于善、异熟、唯作的十五种色界禅，以及它们的所缘。色禅确实也以想为首而被称作“色想”，即“于色之想为色想”；其所缘的遍，也因其名为“色”之想，故被称为“色想”。“超越”是指离贪与灭尽。然而，在《分别论》(Vibhaṅga)中，因为当诸想被超越时，所缘也同样被超越，所以只说了诸想的超越，如(经中)说：“对于已入定者，或已生(于无色界)者，或现法乐住者……”(《分别论》602)。对于所缘尚未离贪者，根本不可能有想的超越，因此，也必须从超越(所缘)的角度来解释其义。

Paṭighasaññānaṃ atthaṅgamāti cakkhādīnaṃ vatthūnaṃ, rūpādīnañca ārammaṇānaṃ paṭighātena samuppannā dvipañcaviññāṇasaññā paṭighasaññā, tāsaṃ atthaṅgamā. Kiñcāpi tā rūpāvacarajjhānasamāpannassāpi na santi, atha kho na pahīnattā na santi. Na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati, rūpāyattāva etāsaṃ [Pg.248] pavatti, ayaṃ pana bhāvanā rūpavirāgāya saṃvattati, tasmā tā ettha pahīnāti vattuṃ vaṭṭati. Nānattasaññānaṃ amanasikārāti nānatte gocare pavattānaṃ, nānattānaṃ vā manoviññāṇadhātuvasena pavattānañca catucattālīsakāmāvacarasaññānaṃ amanasikārā anāvajjanā. Ettha ca rūpapaṭighasaññānaṃ iminā jhānena nibbattabhavepi anuppattito ‘‘samatikkamā atthaṅgamā’’ti evaṃ abhāvo eva vutto. ‘‘Nānattasaññānaṃ amanasikārā’’ti aṭṭhakāmāvacarakusalānaṃ navakiriyānaṃ dasākusalānaṃ vasena sattavīsatisaññānaṃ arūpabhavepi manasikārena uppattisambhavato tāsaṃ amanasikārā icceva vuttanti veditabbaṃ.

“有对想之灭尽”是指：由眼等根与色等所缘的撞击而生的五双识之想即是有对想；它们的灭尽（即是此句之义）。虽然对于已入色界禅者，它们也不存在，但并非因已断除而不存在。色界禅的修习不导向于对色的离贪，这些想的生起依赖于色；而此（无色禅的）修习则导向于对色的离贪，因此可以说它们于此被断除了。“不作意多样想”是指：对在多样境界中生起的，或以意识界方式生起的四十四种欲界想的不作意、不专注。在此，对于色想与有对想，因为它们在此禅那所生的“有”中也不会生起，所以（经中）以“超越”和“灭尽”来说明其不存在。至于“不作意多样想”，应知，因为二十七种想——即八种欲界善想、九种唯作想、十种不善想——即使在无色有中也可能通过作意而生起，所以只说了对它们的“不作意”。

Ananto ākāsoti ettha nāssa uppādanto vā vayanto vā paññāyatīti ananto. Ākāsoti kasiṇugghāṭimākāso vuccati, manasikāravasenapettha anantatā veditabbā. Teneva vibhaṅge vuttaṃ ‘‘tasmiṃ ākāse cittaṃ ṭhapeti…pe… anantaṃ pharati, tena vuccati ananto ākāso’’ti (vibha. 605). Idaṃ panassa bhāvanākāradassanaṃ. Ākāsānañcāyatananti ettha nāssa antoti anantaṃ ākāsameva anantaṃ ākāsānantaṃ, ākāsānantameva ākāsānañcaṃ, tadeva ākāsānañcaṃ adhiṭṭhānaṭṭhena, sañjātisamosaraṇaṭṭhena ca āyatanaṃ, taṃ ārammaṇamassa sasampayuttadhammassa jhānassāti ākāsānañcāyatanaṃ. Taṃ upasampajja vuttanayena viharatīti attho.

“虚空是无边的”：在此，其生起或灭去皆不可知，故称“无边”。“虚空”是指移开遍相后的虚空，应通过作意来理解其无边性。因此在《分别论》(Vibhaṅga)中说：“于彼虚空中安置心……遍满无边，是故说为‘无边的虚空’”(Vibh. 605)。此乃显示其修习的方式。“空无边处”：在此，其无有边际，故为“无边”。无边的虚空即是‘空无边’，‘空无边’即是‘空之无边’；彼‘空之无边’以作为所依处、生起与汇集之处的意义而是‘处’；它为此禅那及其相应法的所缘，故为“空无边处”。证入它，并如前述方法而住，此即其义。

Evaṃ ākāsānañcāyatanādhigamaṃ dassetvā idāni yaṃ tadanantaraṃ adhigatapaṭhamāruppassa taṃ vasībhūtaṃ katvā tattha āsannarūpajjhānapaccatthikatāya, rūpapaṭibhāgākāsārammaṇatāya ca dosaṃ disvā nikantiṃ pariyādāya taṃ samatikkamāya ākāsaṃ pharitvā pavattaṃ viññāṇaṃ ‘‘anantaṃ viññāṇa’’nti punappunaṃ [Pg.249] manasikaroto viññāṇañcāyatanaṃ uppajjati, taṃ dassetuṃ ‘‘sabbaso ākāsānañcāyatanaṃ samatikkammā’’tiādi vuttaṃ. Tattha pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ ārammaṇampi. Ārammaṇampi hi purimanayena ākāsānañcañca taṃ paṭhamāruppassa ārammaṇattā vuttanayena āyatanañcāti ‘‘ākāsānañcāyatana’’nti vuccati. Iti ubhayassāpi appavattikaraṇena, amanasikaraṇena ca ekajjhaṃ katvā ‘‘ākāsānañcāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ.

如是展示了空无边处的证得后，现在，当证得第一无色定者将其修习至自在后，见到它（空无边处）因邻近色界禅，以及以色的似相虚空为所缘而有过患，在断除对它的喜爱后，为了超越它，而对遍满虚空而生起的识反复作意为“识是无边的”，于是识无边处便生起。为了说明这一点，所以说了“完全超越空无边处”等。在此，如前所述，禅那与所缘两者都称为‘空无边处’。因为其所缘，依前述方法是‘空无边’，又因其作为第一无色定的所缘，依前述方法是‘处’，故被称为‘空无边处’。如是，通过不令此二者生起，以及不作意此二者，而将它们总括在一起，故说“超越空无边处”，应如是知。

Anantaṃ viññāṇanti taññeva paṭhamāruppaviññāṇaṃ ākāsaṃ anantato pharitvā pavattaṃ ‘‘anantaṃ viññāṇa’’nti evaṃ manasikarototi vuttaṃ hoti, manasikāravasena vā anantaṃ. Vibhaṅgepi hi ‘‘anantaṃ pharatī’’ti (vibha. 610) vuttaṃ. Viññāṇañcāyatananti ettha vuttanayena anantameva ānañcaṃ, viññāṇañca taṃ ānañcañcāti viññāṇānantanti vattabbe ruḷhito ‘‘viññāṇañca’’nti vuttaṃ, tadeva āyatanamārammaṇamassāti viññāṇañcāyatanaṃ. Sesaṃ vuttanayameva.

“识是无边的”：即是说，对那遍满无边虚空而生起的第一无色定之识，如是作意为“识是无边的”。或者说，通过作意而（识成为）无边。在《分别论》(Vibhaṅga)中也说：“遍满无边”(Vibh. 610)。“识无边处”：在此，如前所述，“无边”即是“无边性”。识与彼无边性，本应合成为“识无边”(viññāṇānantaṃ)，但依惯例而说为“识无边”(viññāṇañcaṃ)。彼即是其作为所缘的处，故为“识无边处”。其余如前所述。

Evaṃ viññāṇañcāyatanaṃ dassetvā idāni yaṃ tadanantaraṃ adhigatadutiyāruppassa taṃ vasībhūtaṃ katvā tattha āsannākāsānañcāyatanapaccatthikatāya, tadārammaṇatāya ca dosaṃ disvā nikantiṃ pariyādāya taṃ samatikkamāya paṭhamāruppaviññāṇābhāvaṃ ‘‘natthi natthī’’ti vā ‘‘suññaṃ suñña’’nti vā ‘‘vivittaṃ vivitta’’nti vā punappunaṃ manasikaroto ākiñcaññāyatanaṃ uppajjati, taṃ dassetuṃ ‘‘sabbaso’’tiādimāha. Idhāpi vuttanayena jhānassa, tadārammaṇassa ca viññāṇañcāyatanassa samatikkamova veditabbo. Natthi kiñcīti ‘‘natthi natthi, suññaṃ suññaṃ, vivittaṃ vivitta’’nti evaṃ manasikarototi attho.

如是展示了识无边处后，现在，当证得第二无色定者将其修习至自在后，见到它（识无边处）因邻近空无边处而为敌，以及以其为所缘而有过患，在断除对它的喜爱后，为了超越它，而对第一无色定之识的非有，反复作意为“无所有、无所有”，或“空、空”，或“寂静、寂静”，于是无所有处便生起。为了说明这一点，所以说了“完全”等。在此也应如前所述，理解为超越了名为‘识无边处’的禅那及其所缘。“无任何所有”：即是说，如是作意“无所有、无所有，空、空，寂静、寂静”之义。

Ākiñcaññāyatananti [Pg.250] ettha nāssa kiñcananti akiñcanaṃ, antamaso bhaṅgamattampissa avasiṭṭhaṃ natthīti vuttaṃ hoti, akiñcanassa bhāvo ākiñcaññaṃ, ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ, ākiñcaññaṃ āyatanamārammaṇamassāti ākiñcaññāyatanaṃ. Sesaṃ suviññeyyameva.

“无所有处”：在此，其无任何所有，故为“无所有”。此意为，乃至些许残余亦不存。无所有的状态即是“无所有性”，这是对空无边处识之离去的异名。“无所有性”是其作为所缘的处，故为“无所有处”。其余皆易了知。

Evaṃ ākiñcaññāyatanādhigamaṃ dassetvā idāni yaṃ tadanantaraṃ adhigatatatiyāruppassa taṃ vasībhūtaṃ katvā tattha āsannaviññāṇañcāyatanapaccatthikatāya dosaṃ disvā nikantiṃ pariyādāya taṃ samatikkamāya tadeva ākiñcaññāyatanaṃ ‘‘santaṃ santa’’nti punappunaṃ manasikaroto nevasaññānāsaññāyatanaṃ uppajjati, taṃ dassetuṃ ‘‘sabbaso’’tiādimāha. Tattha nevasaññānāsaññāyatananti oḷārikāya saññāya abhāvato, sukhumāya ca bhāvato nevassa sasampayuttadhammassa jhānassa saññā nāsaññāti nevasaññānāsaññaṃ, tadeva dhammāyatanamanāyatanapariyāpannattā āyatananti nevasaññānāsaññāyatanaṃ.

如是展示了无所有处之证得后，现在，对于紧接着证得第三无色定者，在使其自在后，见到它作为识无边处的近敌之过患，于是断除对它的爱着(nikanti)，为了超越它，当他反复作意无所有处为“寂静，寂静”时，非想非非想处(nevasaññānāsaññāyatana)便生起。为了说明这一点，所以说“完全地”等。在此，“非想非非想处”是：由于粗显的想不存在，而微细的想存在，故此禅那及其相应法的想既非想亦非非想，是为非想非非想。彼非想非非想本身即是法处，又因其不为他处所摄，故亦是‘处’，因此称为非想非非想处。

Atha vā yāyamettha saññā, sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññāti nevasaññānāsaññā, nevasaññānāsaññā ca sā sampayuttadhammānaṃ adhiṭṭhānaṭṭhena āyatanañcāti nevasaññānāsaññāyatanaṃ. Na kevalañcettha saññāva edisī, api tu phassopi nevaphasso nāphasso, cittampi nevacittaṃ nācittaṃ, evaṃ sesasampayuttadhammāpi, saññāsīsena panāyaṃ desanā katāti veditabbā. Tattha saṅkhārāvasesasukhumabhāvenāti accantasukhumabhāvappattasaṅkhārabhāvena. Sesaṃ vuttanayameva.

或者，在此处的想，由于无力执行粗显想的作用，故为“非想”；又由于以诸行残余的微细状态而存在，故为“非非想”，因此称为非想非非想。此非想非非想，又因作为相应法之所依，故为“处”，即非想非非想处。不仅此处的想是如此，触(phassa)亦是“非触非非触”，心(citta)亦是“非心非非心”，其余相应法也是如此。但应知此教说是以想为首而作的。其中，“以诸行残余的微细状态”是指诸行已达到极其微细的状态。其余如前所述。

Ayaṃ panettha ādito paṭṭhāya piṇḍatthappakāsanā – ‘‘idha bhikkhu pātimokkhasaṃvarasaṃvuto’’tiādinā sāsane lokiyalokuttarajjhānanibbattakapuggalassa [Pg.251] patiṭṭhābhūtasīlesu pātimokkhasaṃvarasīlavisuddhiṃ upadisati. ‘‘Viharatī’’ti iminā tadanurūpavihārasamaṅgibhāvaṃ. ‘‘Ācāragocarasampanno’’ti iminā ājīvapārisuddhisīlaṃ, tadupakārake ca dhamme. ‘‘Aṇumattesū’’tiādinā yathāvuttasīlehi acavanaṃ, tesañca anavasesato samādānaṃ. ‘‘Indriyesu guttadvāro’’ti iminā indriyasaṃvarasīlaṃ. ‘‘Bhojane mattaññū’’ti iminā paccayasannissitasīlaṃ, santosādiguṇañca. ‘‘Pubbarattāpararatta’’ntiādinā sīladhutaṅgesu patiṭṭhitassa bhāvanārāmassa tadupakārake dhamme. ‘‘Bodhipakkhikāna’’ntiādinā paṭipattiyā nibbedhabhāgiyataṃ. ‘‘So abhikkante’’tiādinā yathāvuttaguṇānaṃ aparihānāya, vakkhamānānañca paṭilābhāya satisampayogaṃ. ‘‘So vivitta’’ntiādinā bhāvanānurūpasenāsanapariggahaṃ. ‘‘So araññagato’’tiādinā jhānabhāvanārambhappakāraṃ. ‘‘So abhijjha’’ntiādinā jhānabhāvanābhiyogena pahīnapañcanīvaraṇassa upacārajjhānuppattiṃ. ‘‘So ime pañca nīvaraṇe’’tiādinā tassa uparūpari vāyamato rūpārūpajjhānuppattikkamaṃ upadisati. Ayaṃ tāvettha padattho.

此处从最初开始，是其文义概要的阐明：以“于此，比丘守护波罗提木叉律仪”等句，开示了在教法中，能生起世间与出世间禅那的个人(puggala)所依止的诸戒，即波罗提木叉律仪戒的清净。以“安住”一句，表明具足了与此相应的安住。以“具足正行与行境”一句，说明了活命遍净戒及其助益之法。以“于微罪”等句，阐明对于如前所述之戒的不违越，以及对它们的完全受持。以“守护诸根门”一句，指明了根律仪戒。以“饮食知量”一句，说明了资具依止戒及知足等功德。以“初夜后夜”等句，表明了安住于戒与头陀支、乐于修习者及其助益之法。以“菩提分”等句，说明了实践的抉择分(nibbedhabhāgiya)。以“彼于前进”等句，说明了为使如前所述的功德不退失，以及为获得将要述说的功德而与念相应。以“彼独处”等句，指明了选择与禅修相应的住所。以“彼至林野”等句，说明了开始修习禅那的方式。以“彼离贪欲”等句，阐述了精勤修习禅那者在断除五盖后近行禅的生起。以“彼于此五盖”等句，开示了他更加努力时色界与无色界禅那的生起次第。以上即是此处之词义。

Dhammabhedo panettha vibhaṅganaye pākaṭo bhavissati. Tīsu hi nayesu mahaggatalokuttarā kusalavipākakiriyacittasampayuttā vitakkavicārapītisukhaupekkhāekaggatāsaṅkhātā jhānadhammā nānānayehi vibhattā, jhānasampayuttā pana sesakāmāvacaradhammāva idha saṅgahitā. Kiñcāpi panettha pātimokkhasaṃvarasīlādayopi vuttā, tathāpi te jhānānaṃ pubbabhāgappaṭipattidassanavasena ceva jhānasampayuttadhammavasena ca vuttā, idha pana na saṅgahitāti veditabbā.

在此，诸法的分别将在分析法中变得清晰。因为在三种方法中，与广大心、出世间心，以及善、异熟、唯作心相应的，被称为寻、伺、喜、乐、舍、一境性的禅法，是以种种方法来分别的；而与禅那相应的其余欲界诸法，则在此处被含摄。虽然此处也提到了波罗提木叉(pātimokkha)律仪戒等，但应知，提及它们是为了显示禅那的前分修行，以及作为与禅那相应的法，而它们本身并未在此处被含摄。

Pañhāpucchake pana siyā kusalā, siyā abyākatā, tīṇi jhānāni sukhāya vedanāya sampayuttā, catutthaṃ adukkhamasukhāya [Pg.252] vedanāya sampayuttaṃ, upekkhā panettha vedanā na vattabbā, siyā vipākā, siyā vipākadhammadhammā, paṭhamajjhānaṃ vitakkavicāravajjitaṃ savitakkasavicāraṃ, vitakko panettha avitakkavicāramatto, vicāro na vattabbo, tīṇi jhānāni avitakkaavicārā, dve jhānāni pītivajjitāni pītisahagatāni, tīṇi sukhavajjitāni sukhasahagatāni, catutthaṃ upekkhāvajjitaṃ upekkhāsahagataṃ, tatiyajjhāne sukhaṃ, upekkhā ca idha na vattabbaṃ…pe… siyā mahaggatā, siyā appamāṇā, tīṇi siyā appamāṇārammaṇā, siyā na vattabbā, catutthaṃ tidhāpi na vattabbañca, tīṇi siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā, catutthaṃ tidhāpi na vattabbañca…pe… pīti bahiddhārammaṇāni, catutthaṃ tidhāpi na vattabbañca…pe… anidassanaappaṭighā na hetū…pe… nocittacetasikā araṇāti. Sesaṃ suviññeyyameva. Pāḷimuttanayo panettha natthi, ito paraṃ pana ettakampi avatvā vijjamānaṭṭhāne eva vakkhāma.

就问答而言，或为善，或为无记；三禅与乐受相应，第四禅与不苦不乐受相应；此处的舍受不可说；或为异熟，或为异熟法；初禅，离寻伺，有寻有伺；此处的寻是无寻唯伺，伺不可说；三禅无寻无伺；二禅或离喜，或与喜俱行；三禅或离乐，或与乐俱行；第四禅或离舍，或与舍俱行；第三禅中有乐，此处的舍不可说……或为广大，或为无量；三禅或以无量为所缘，或不可说；第四禅在这三方面都不可说；三禅或为道因，或为道增上，或不可说；第四禅在这三方面都不可说……喜以外部为所缘；第四禅在这三方面都不可说……无见无对非因……非心、非心所、无诤。其余的就很容易理解了。此处没有脱离圣典的分析法，此后不再赘述，仅就存在之处加以说明。

Jhānavibhaṅgamātikatthavaṇṇanā niṭṭhitā.

禅那分别本母释义终。

Appamaññāvibhaṅgamātikatthavaṇṇanā

无量分别本母释义

Appamaññāvibhaṅgamātikāya pana atthato tāva – catasso appamaññāyotiādīsu pharaṇaappamāṇavasena appamaññāyo. Etā hi ārammaṇavasena appamāṇe vā satte pharanti, ekasattamhi vā anavasesapharaṇavasena appamāṇato pharantīti evaṃ pharaṇaappamāṇavasena ‘‘appamaññāyo’’ti vuccanti, satta appamāṇavasenāpi vattuṃ vaṭṭati. Mettāsahagatenāti mettāya samannāgatena. Ekaṃ disanti puratthimādīsu catūsu disāsu yaṃ kiñci ekaṃ disaṃ, taṃdisāpariyāpannasattapharaṇavasena cetaṃ vuttaṃ. Pharitvāti phusitvā ārammaṇaṃ [Pg.253] katvā. Viharatīti pavatteti. Tathā dutiyantiādīsu. Yathā ekaṃ disaṃ pharitvā, tatheva tadanantaraṃ dutiyaṃ, tatiyaṃ, catutthañcāti attho. Iti uddhamadho tiriyanti eteneva nayena uparimaṃ disaṃ, heṭṭhimaṃ disaṃ, anudisañca anukkamena mettāsahagatena cetasā pharitvā viharatīti attho. Ettāvatā ekamekaṃ disaṃ pariggahetvā odhiso mettāpharaṇataṃ dassitaṃ.

在《无量分别本母》中，首先就其义而言——在“四无量”(catasso appamaññāyo)等句中，以遍满无量故，称为“无量”。因为它们或以所缘无量故，遍满无量的众生；或对单一众生作无余遍满，因此以遍满无量故，称为“无量”，也可以说以众生无量故。“与慈俱行”(mettāsahagatena)即具足慈(mettā)。“一方向”是指东方等四方中的任何一方向，这是就遍满该方向所含摄的众生而言。“遍满”(pharitvā)即接触、作为所缘。“安住”(viharati)即令其进行。在“如是第二”等句中，其义为：如同遍满一方向后，接着同样遍满第二、第三、第四方向。“如是上下横向”(iti uddhamadho tiriyaṃ)其义为：即依此理，依次以与慈俱行之心遍满上方、下方及隅方而安住。至此，已开示了逐一限定方向而作慈遍满的情况。

Sabbadhītiādi pana anodhiso dassanatthaṃ vuttaṃ. Tattha sabbadhīti sabbattha. Sabbattatāyāti sabbesu hīnamajjhimukkaṭṭhamittasapattamajjhattādippabhedesu attatāya, tesu vibhāgaṃ akatvā attasamatāyāti vuttaṃ hoti. Atha vā sabbattatāyāti sabbena cittabhāvena, īsakampi bahi avikkhepamānoti attho. Sabbāvantanti sabbasattavantaṃ, sabbasattayuttanti attho. Lokanti sattalokaṃ. Puna ‘‘mettāsahagatenā’’ti idaṃ ‘‘vipulenā’’tiādīhi visesanehi sambandhadassanavasena vā vuttaṃ, nigamanavasena vā. Tattha pharaṇavasena vipulatā veditabbā. Bhūmivasena pana mahaggatatā. Paguṇavasena, appamāṇasattārammaṇavasena ca appamāṇatā. Byāpādapaccatthikappahānena averatā. Domanassappahānena niddukkhatā, saṅkhatatā, abyāpajjatā ca daṭṭhabbā. Evaṃ karuṇāsahagatenātiādīsupi attho veditabboti ayaṃ tāvettha padattho.

然而，“遍一切处”等语是为了开示无限定的遍满而说。其中，“遍一切处”(sabbadhi)即在一切处。“于一切有情”(sabbattatāya)是指，对一切下、中、上、友、敌、中立等不同种类的众生，不作分别，视同自己，即是所谓的“自他平等”。或者，“于一切有情”其义为：以全部心意，丝毫也不向外散乱。“含摄一切”(sabbāvantaṃ)即含摄一切有情，其义为与一切有情相应。“世间”(lokaṃ)指有情世间。再者，“与慈俱行”这一句，或是为了显示与“广大”等修饰语的关联而说，或是作为总结而说。其中，应知由遍满故为广大(vipula)；由地(bhūmi)故为已达广大(mahaggata)；由熟练以及以无量众生为所缘故，为无量(appamāṇa)；由断除瞋恚与敌意故为无怨(avera)；由断除忧故，当知为无苦(niddukkha)、无恼害(abyāpajja)。同样，“与悲俱行”等句的意义也应如此理解。以上即是此处的词义。

Dhammabhedo panettha suviññeyyova. Vibhaṅganayena pana tīsu rūpāvacarakusalavipākakiriyācittesu sampayuttā sattesu mettādibrahmavihārabhūtā adoso karuṇā muditā tatramajjhattatāti cattāro dhammā nānānayehi vibhattā, taṃsampayuttā pana kāmāvacarabhūtā ca etā idha na gahitā. Arūpāvacaralokuttaresu panetā appamaññā natthevāti. Pañhāpucchake panetā tāva siyā kusalā, siyā [Pg.254] abyākatā. Tisso sukhāya, catutthā adukkhamasukhāya vedanāya sampayuttā. Vipākattike tidhāpi, upekkhā avitakkaavicārā, sesā tidhāpi, mahaggatāva, parittārammaṇaatītārammaṇattikesu na vattabbāva, bahiddhārammaṇāva, anidassanaappaṭighāva, mettā hetu, sesā na hetū, no cittā, cetasikā, rūpāvacarā, sauttarāva. Sesaṃ suviññeyyamevāti.

于此，法的差别是容易了知的。然而，依分别的方法，在三种色界善、异熟、唯作心中相应、作为对众生的慈等梵住的四法，即无瞋、悲、喜、中舍性，被以各种方式分别。然而，与它们相应而属于欲界的这些法，于此不被含摄。在无色界与出世间中，则根本没有这些无量。在问答中，它们或为善，或为无记。前三者与乐受相应，第四者与不苦不乐受相应。于异熟三法，通于三者；舍为无寻无伺，其余三者亦通于三者；唯是广大；于小所缘、过去所缘等三法，皆不可说；唯是外所缘；唯是无见无对；慈是因，其余非因；非心，是心所；属于色界；唯是有上。其余的都容易了知。

Appamaññāvibhaṅgamātikatthavaṇṇanā niṭṭhitā.

无量分别本母释义终。

Sikkhāpadavibhaṅgamātikatthavaṇṇanā

学处分别本母释义

Sikkhāpadavibhaṅgamātikāya pana atthato tāva – sikkhāpadānīti sikkhitabbapadāni, sikkhākoṭṭhāsāti attho. Apica sabbepi kusalā dhammā sikkhitabbato sikkhā, tāsaṃ patiṭṭhānaṭṭhena padaṃ, pañcasu pana sīlaṅgesu yaṃ kiñci aṅgaṃ. Pāṇātipātādīsu pāṇassa atīva pāto pāṇātipāto, pāṇavadhoti attho. Pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ, tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto, tasmā pāṇātipātā. Veramaṇīti virati, sā eva vuttanayena sikkhāpadanti veramaṇisikkhāpadaṃ. Adinnanti na dinnaṃ, parapariggahitaṃ, parapariggahitassa adinnassa ādānaṃ adinnādānaṃ. Parassa haraṇaṃ theyyaṃ corikāti vuttaṃ hoti. Atthato pana parapariggahite tathāsaññino tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Kāmesūti vatthukāmesu. Micchācārāti kilesakāmavasena lāmakācārā, purisassa māturakkhitādisaṅkhātāsu, itthiyā attano [Pg.255] niyamitapurisato parapurisasaṅkhātesu ca agamanīyaṭṭhānesu vītikkamācārāti vuttaṃ hoti. Atthato pana agamanīyavatthūsu maggenamaggappaṭipādanopakkamasamuṭṭhāpikā, adhivāsanākārappavattā vā methunacetanā kāmesumicchācāro. Musāti abhūtaṃ atacchaṃ vatthu, vādoti tassa abhūtataṃ ñatvāva bhūtato tacchato viññāpanaṃ. Lakkhaṇato pana atathaṃ vatthuṃ ñatvā tathato paraṃ viññāpetukāmassa atthabhañjakakāyavacīpayogasamuṭṭhāpikā cetanā musāvādo. Surāti piṭṭhasurā pūvasurā odanasurā kiṇṇapakkhittā sambhārasaṃyuttāti pañca surā. Merayanti pupphāsavo phalāsavo guḷāsavo madhvāsavo sambhārasaṃyuttoti pañca āsavā. Tadubhayampi madanīyaṭṭhena majjaṃ, yāya cetanāya taṃ majjaṃ pivati, sā pamādakāraṇattā pamādaṭṭhānaṃ, tasmā surāmerayamajjapamādaṭṭhānā. Sesaṃ suviññeyyamevāti ayaṃ tāvettha padattho.

关于《学处分别》的本母，其意义首先是：“诸学处”(sikkhāpadāni)是应学习的条目，意为学习的部分。再者，一切善法因其应被学习而为“学”(sikkhā)，“处”(pada)因其作为它们的立足处(patiṭṭhāna)而为“处”；或者，（学处）是五戒中的任何一戒。在杀生等之中，“杀生”(pāṇātipāta)是彻底地打击生命，意为杀害生命。于此，“生命”(pāṇa)依世俗说是有情，依究竟说则是命根。然而，对于一个生命，当（行为者）感知其为生命时，由切断其命根的努力所发起、通过身或语二门之一而运作的杀害意图(cetanā)，即是杀生。因此，从杀生而离。“离”(veramaṇī)即是戒离(virati)，如前所述，它本身即是学处，故为“戒离学处”。“不与”(adinna)即未被给予的，为他人所拥有的。（对）他人所拥有的未被给予之物，“取”(ādāna)即是不与取。这即是说，拿走他人的东西，是偷盗、盗窃。依其义，对于他人所拥有的东西有如此的认知，由拿取它的努力所发起的偷盗意图，即是不与取。“于诸欲”(kāmesu)即于诸欲事。“邪行”(micchācāra)是因烦恼欲而有的卑劣行为。这即是说，对于男人，是在母亲等所守护的（女子）等不应行之处；对于女人，是在自己固定的男人之外的其他男人等不应行之处的违越行为。依其义，于不应行的对象，由以非道为道的努力所发起，或以默许的形式运作的行淫意图，即是欲邪行。“妄”(musā)是不实的、不真实的事物。“语”(vāda)是了知其不实后，却将其告知为真实、确实。依其特征，是了知事物不实后，欲令他人相信其为真实，由破坏其义的身、语努力所发起的意图，即是妄语。“谷酒”(surā)是五种：以面粉酿的酒、以糕饼酿的酒、以米饭酿的酒、投入酵母的酒、混合香料的酒。“果酒”(meraya)是五种：花的酿造物、果的酿造物、糖蜜的酿造物、蜂蜜的酿造物、混合香料的酿造物。此二者因其能醉人而为“能醉物”(majja)。以何意图饮用那能醉物，该（意图）因是放逸之因而为“放逸处”。因此，[此学处是]离于作为放逸之因的谷酒、果酒与能醉物。其余的都容易了知。以上是于此的词义。

Dhammabhedo pana vibhaṅganaye pākaṭo bhavissati. Evaṃ uparipi. Vibhaṅganayesu cettha suttantabhājanīyaṃ natthi, abhidhammabhājanīye panetāni pañca sikkhāpadāni kāmāvacarakusalacittasampayuttānaṃ viratīnaṃ vasena nānappakārato paṭhamavāre vibhattāni, tathā dutiyavāre cetanāvasena, viraticetanāsampayuttā panettha dhammā na sikkhāpadāni, sikkhāpadasampayuttā pana honti, tathā tatiyanaye phassādīnaṃ sabbesaṃ dhammānaṃ vasena nānappakārato vibhattāti.

然而，法的差别将在分别的方法中变得清晰。下文亦然。于此，在分别的方法中，没有经分别，但在阿毗达摩分别中，这五学处在第一轮中，依与欲界善心相应的戒离(virati)而以各种方式被分别；同样，在第二轮中，依意图(cetanā)而分别；于此，与戒离意图相应之法不是学处，但它们是与学处相应者；同样，在第三种方法中，依触等一切法而以各种方式被分别。

Pañhāpucchake pana cetanāya, phassādīnañca pariyāyasikkhāpadattā nippariyāyasikkhāpadabhūtānaṃ viratīnaṃ vaseneva vibhattāni. Tattha hi pañca sikkhāpadāni kusalā eva, siyā sukhāya, siyā adukkhamasukhāya sampayuttā…pe… parittārammaṇāva, paccuppannārammaṇāva, bahiddhārammaṇāva, anidassanaappaṭighāva, na hetū, sahetukā, no cittā, cetasikā, kāmāvacarā[Pg.256], sauttarāva, araṇāvāti. Ettha ca yāni sikkhāpadāni sattārammaṇāni vuttāni, tāni ca viratisabhāvattā yasmā ‘‘satto’’ti saṅkhaṃ gate parittadhamme eva paccuppanne eva dhamme ārammaṇaṃ karonti, tasmā parittārammaṇāti ca vuttāti veditabbā. Idāni viramitabbapāṇātipātādīnaṃ –

然而在问答中，因为思(cetanā)、触(phassa)等是间接学处，所以[五学处]是仅依作为直接学处的离(virati)而被分别的。在那里，五学处都只是善法，或者与乐受相应，或者与不苦不乐受相应……（广说）……是小所缘，是现在所缘，是外所缘，是无见无对，非因，有因，非心，是心所，是欲界，是有上，是无诤。于此，所说的那些以有情为所缘的学处，因为它们具有离的性质，并且由于它们只以当下的、被称为“有情”的有限法为所缘，因此应当知道它们也被称为“小所缘”。现在，对于应当戒离的杀生等——

Dhammakammapathālamba-vedanāmūlakammato;

Sāvajjaṅgādito ñeyyo, pāḷimuttavinicchayo.

从法、业道、所缘、受、根、业，从有过失、要素等，应知此巴利之外的抉择。

Tattha dhammato tāva – pañcapete pāṇātipātādayo cetanāsabhāvāva honti. Kammapathato pañca kammapathāva. Ārammaṇato pana pāṇātipāto jīvitindriyārammaṇo, adinnādānaṃ sattārammaṇaṃ, saṅkhārārammaṇaṃ vā, tathā musāvādo, micchācāro itthipurisārammaṇo, surāpānaṃ saṅkhārārammaṇaṃ. Vedanāto pana pāṇātipāto dukkhavedano, adinnādānaṃ tivedanaṃ, tathā musāvādo, micchācāro pana sukhamajjhattavasena dvivedano, tathā surāpānaṃ. Mūlato pana paṭhamo dosamohamūlo, dutiyaṃ siyā lobhamohamūlaṃ, siyā dosamohamūlaṃ, tathā musāvādo, micchācāro pana lobhamohamūlova, tathā surāpānaṃ. Kammato panettha musāvādo vacīkammaṃ, sesā kāyakammameva.

于此，从法而言，这五种杀生等，其自性皆是思(cetanā)。从业道而言，这五者皆是业道。从所缘而言：杀生以命根为所缘；不与取以有情为所缘，或以行法(saṅkhāra)为所缘；妄语亦然；邪淫以男人女人为所缘；饮酒以行法为所缘。从受(vedanā)而言：杀生是苦受；不与取具三受；妄语亦然；邪淫则因乐与舍而具二受；饮酒亦然。从根(mūla)而言：第一（杀生）是嗔痴根；第二（不与取）或为贪痴根，或为嗔痴根；妄语亦然；邪淫唯是贪痴根；饮酒亦然。从业(kamma)而言，此中妄语是语业，其余皆是身业。

Sāvajjato pana pāṇātipāto tāva amanussake pāṇe appasāvajjo, manussake mahāsāvajjo. Tesu ca khuddakasarīre appasāvajjo, mahāsarīre mahāsāvajjo. Kasmā? Payogamahantatāya. Payogasamattepi appaguṇe appasāvajjo, mahāguṇe mahāsāvajjo. Sarīraguṇānaṃ samabhāve sati kilesānaṃ, upakkamānañca mudutibbatāya appamahāsāvajjo hoti, khīṇāsave pana mahāsāvajjataroti. Adinnādānaṃ vatthuno hīnappaṇītatāya ceva guṇavirahitatabbantasantakatāya [Pg.257] ca. Tatthāpi taṃ taṃ upādāyupādāya ca appamahāsāvajjaṃ, khīṇāsavasantake mahāsāvajjataranti veditabbaṃ. Micchācāro dussīlasīlavantavatthuvītikkamanena. Tatthāpi taṃ taṃ upādāyupādāya ca appamahāsāvajjo, khīṇāsavavatthuvītikkamane mahāsāvajjataroti ca veditabbo. Musāvādo yamatthaṃ bhañjati, tassa appamahantataṃ, vatthusāmino guṇavirahitataṃ, tabbantatañca upādāyupādāya appamahāsāvajjo hoti. Apica attano santakaṃ adātukāmatāya, hasādhippāyena vā ‘‘nattheta’’ntiādinayappavatto appasāvajjo, adiṭṭhaṃ ‘‘diṭṭha’’ntiādinā kūṭasakkhiādibhāvena vā pavatto mahāsāvajjo, musā vatvā pana saṅghabhedane mahāsāvajjataro. Surāpānaṃ bindumattato paṭṭhāya taṃ taṃ upādāyupādāya appasāvajjaṃ, bahuke mahāsāvajjaṃ, kāyavikārajananapahonakapāne pana mahāsāvajjatarameva.

然而，从有过失(sāvajja)而言，杀生，杀害非人生命为轻过，杀害人命为重过。在后者中，杀害小身为轻过，杀害大身为重过。为何？因加行之大故。即使加行相等，杀害少德者为轻过，杀害大德者为重过。当身体与德行相等时，则依烦恼与加行之柔和或猛烈而有轻重过。然而，杀害漏尽者(khīṇāsava)则为最重过。不与取，依物品的低劣或优胜，以及物品为无德者或有德者所有而有别。于此亦依种种情况而有轻重过，当知盗取漏尽者所有物为最重过。邪淫，以侵犯破戒者或持戒者为对象而有别。于此亦依种种情况而有轻重过，当知侵犯漏尽者为最重过。妄语，依其所破坏之事的大小，以及事主有德或无德而有轻重过。再者，因不愿施予自己的所有物，或出于戏笑之意而说“没有”等，为轻过；将未见说为“已见”等，或作伪证等，为重过；然而，说妄语以致破坏僧团，则为最重过。饮酒，从一滴开始，依其量而有轻过，多则为重过，然而饮至足以引生身体变异，则为最重过。

Aṅgādito pana pāṇātipātassa pāṇo pāṇasaññitā vadhakacittaṃ upakkamo tena maraṇanti pañca aṅgāni. Sāhatthiko āṇattiko nissaggiko thāvaro vijjāmayo iddhimayoti cha payogā. Adinnādānassa parapariggahitatā tathāsaññitā theyyacittaṃ upakkamo tena haraṇanti pañca aṅgāni. Sāhatthikādayo cha eva payogā. Te ca kho yathānurūpaṃ theyyāvahārādīnaṃ vasena pavattā. Micchācārassa agamanīyavatthutā sevanacittaṃ maggena maggappaṭipattīti tīṇi aṅgāni. Sāhatthiko ekova payogo. Evaṃ sesānampi payogo veditabbo. Musāvādassa atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti cattāri aṅgāni. Surāpānassa surādīnaṃ aññataratā ajjhoharaṇanti dve aṅgānīti.

再者，从构成要素(aṅga)等而言，杀生有五个构成要素：生命、有生命想、杀害心、加行(upakkama)、因此而死亡。有六种加行(payoga)：亲手、命令、抛掷、固定、咒术、神通。不与取有五个构成要素：为他人所有物、有他人所有物想、偷盗心、加行、因此而拿走。同样有亲手等六种加行，而彼等依偷盗行为等而相应地发生。邪淫有三个构成要素：不应行之境、行淫心、通过性器官行事。只有亲手一种加行。其余学处的加行也应如此了知。妄语有四个构成要素：不实之事、欺骗心、相应的努力、他人了知其义。饮酒有两个构成要素：酒等迷醉物之一、饮下。

Evaṃ [Pg.258] pāṇātipātādīnaṃ dhammādito vinicchayaṃ ñatvā idāni pāṇātipātāveramaṇiādīnaṃ pañcannampi –

如此了知杀生等从法等方面的抉择后，现在，对于离杀生等这五者——

Dhammakammapathālamba-samādānapayogato;

Khaṇḍato ca vijānīyo, pāḷimuttavinicchayo.

从法、业道、所缘、受持、加行，以及从毁坏，当知此巴利之外的抉择。

Tattha dhammakammapathato vinicchayo vuttanayova. Ārammaṇato panetāni jīvitindriyāditaṃtaṃvītikkamitabbavatthārammaṇāni. Samādānato ekassa santike vā sayameva vā ‘‘pañca sīlāni adhiṭṭhahāmī’’ti ekato vā pāṭiekkaṃ vā samādiyantena etāni samādinnāneva honti. Payogato pana sabbānipi sāhatthikapayogāneva. Khaṇḍato gahaṭṭhā yaṃ yaṃ vītikkamanti, taṃ tadeva khaṇḍaṃ hoti, netare. Gahaṭṭhā anibaddhasīlā honti, yaṃ yaṃ sakkonti, taṃ tadeva gopenti. Sāmaṇerānaṃ pana ekasmiṃ vītikkamite sabbānipi bhijjantīti evaṃ vijānīyo pāḷimuttavinicchayo.

在此，关于法与业道的抉择，如前所说。就所缘来说，这些戒以命根等各自应当被违犯之事为所缘。就受持来说，无论是在一人面前或自己默念“我受持五戒”，一起受持或逐条受持，即为受持了这些戒。就加行来说，所有这些都只是亲手加行。就毁坏来说，在家人违犯了哪一条，就只有那一条被毁坏，而非其他。在家人的戒是不固定的，能守护哪一条就守护哪一条。但沙弥如果违犯其中一条，所有的戒就都被毁坏了。应当这样了知巴利(Pāḷi)之外的抉择。

Sikkhāpadavibhaṅgamātikatthavaṇṇanā niṭṭhitā.

学处分别之本母释义终。

Paṭisambhidāvibhaṅgamātikatthavaṇṇanā

无碍解分别本母释义

Paṭisambhidāvibhaṅgamātikāya atthato tāva – catasso paṭisambhidāti cattāro pabhedā. Niddese pana ‘‘atthe ñāṇaṃ atthappaṭisambhidā’’tiādinā (vibha. 718) ñāṇavasena niddiṭṭhattā ñāṇasseva, na aññassa kassacīti veditabbaṃ. Atthapaṭisambhidāti atthavisayañāṇappabhedā, atthappabhedasallakkhaṇavibhāvanavavatthānakaraṇasamatthatāvasena atthe pabhedagataṃ ñāṇanti attho. Sesapadesupi eseva nayo. Ettha ca atthoti hetuphalaṃ. So hi hetuvasena araṇīyato gantabbato, uppādetabbato ca ‘‘attho’’ti vuccati. Pabhedato [Pg.259] panesopi pañcavidho hoti yaṃ kiñci paccayuppannaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti.

就《无碍解分别》本母而言，首先从义理上说——四无碍解即四种分类。再者，在解释(niddesa)中，由“于义之智为义无碍解”等(vibha. 718)是以智的方式来解释的，故当知这仅是指智，而非其他任何事物。义无碍解(atthapaṭisambhidā)即对义所缘之智的分类，意思是：凭借能对义的分类进行标识、阐明、确立的能力，而通达于义的分类之智。其余诸句也是此理。此中，“义”(attha)即是因与果。它之所以被称为“义”，是因为它作为果，是因所要追求、所要达到、所要产生的。再者，从分类来说，它也分为五种：任何缘生法、涅槃、所说义、果报、唯作。

Dhammoti paccayo, so hi phalaṃ vidahati pavatteti uppādeti ceva pāpeti cāti ‘‘dhammo’’ti vuccati. Pabhedato panesopi pañcavidho hoti yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti.

“法”(dhamma)即是缘。它之所以被称为“法”，是因为它安排、引发、产生并使果达成。再者，从分类来说，它也分为五种：任何能产生果的因、圣道、所说、善、不善。

Niruttīti yathāvuttānaṃ dhammānaṃ, atthānañca vācako sabhāvaniruttisaṅkhāto saddo. Imā dhammatthaniruttiyo ārammaṇaṃ katvā paccavekkhantassa tattha tattha pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā nāma.

“词”(nirutti)是表达前述法与义的、名为自性语(sabhāvanirutti)的语词。以这些法、义、词为所缘而省察时，于彼彼分类中通达之智，即是词无碍解(niruttipaṭisambhidā)。

Ettha ca niruttipaṭisambhidā saddārammaṇā, na paññattārammaṇā, paṭisambhidāpatto hi ‘‘phasso vedanā’’tiādikaṃ saddaṃ sutvā ‘‘ayaṃ sabhāvaniruttī’’ti jānāti, ‘‘phassā vedano’’tiādikaṃ pana ‘‘na sabhāvaniruttī’’ti jānāti. Sabhāvaniruttīti (vibha. aṭṭha. 718) ca māgadhikā bhāsā, yāya sammāsambuddhā tepiṭakaṃ buddhavacanaṃ tantiṃ āropenti, brahmāno ca agāmake araññe kiñci vacanaṃ asutvā vaḍḍhitadārakā ca attano dhammatāya bhāsanti, yā ca apāyesu manusse devaloke ceva māgadhabhāsā ussannā, pacchā ca tato andhakayonakadamiḷādidesabhāsā ceva sakkatādiaṭṭhārasamahābhāsā ca nibbattā, sā hi yasmā itarāsu bhāsāsu parivattantāsupi na parivattati, sabbakālaṃ attano sabhāve eva tiṭṭhati, tasmā ‘‘sabhāvaniruttī’’ti vuccati. Yā brahmavohāro, ariyavohāroti ca vuccati, tāya pana māgadhabhāsāya tantiṃ āruḷhassa buddhavacanassa paṭisambhidāpattānaṃ sotapathāgamanameva papañco[Pg.260]. Sote pana saṅghaṭṭitamatte eva nayasatena nayasahassena attho upaṭṭhāti. Aññāya pana bhāsāya tantiṃ āruḷhaṃ taṃ tesaṃ cittaṃ sahasā nārohati, kicchena uggahetabbaṃ hoti, puthujjanānañca sakalaṃ buddhavacanaṃ uggahetvāpi paṭisambhidāpatti nāma natthi, ariyasāvako no paṭisambhidāpatto nāma natthi, paṭisambhidāpatto aññaṃ saddaṃ nāmākhyātopasagganipātabhedato jānāti, na jānātīti? Yadaggena saddaṃ sutvā ‘‘ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttī’’ti jānāti, tadaggena etampi jānissati, na cetaṃ paṭisambhidākiccanti veditabbaṃ.

此处，词无碍解(niruttipaṭisambhidā)是以声音为所缘，而非以概念为所缘。因为已证得无碍解者，听到“触、受”(phasso vedanā)等词时，了知“这是自性语”；而听到“触者、受者”(phassā vedano)等词时，则了知“这不是自性语”。所谓自性语(sabhāvanirutti)（见《分别论注》718页），即是摩揭陀语(māgadhikā bhāsā)。诸正自觉者用此语言传承三藏佛语，梵天，以及在无村落的森林中长大、未曾听闻任何言语的孩童，也自然而然地说这种语言。这种摩揭陀语在恶趣、人间及天界都很普遍。后来，由此才产生了安达迦(Andhaka)、尤那(Yonaka)、泰米尔(Damiḷa)等地方语言，以及梵语等十八种大语言。因为它在其他语言变化时也不变化，恒常保持其自性，故被称为“自性语”。它也被称为“梵天语”(brahmavohāro)、“圣者语”(ariyavohāro)。然而，对于已证得无碍解者，以摩揭陀语传承的佛语，其声音进入耳根，仅仅是（义理）开展的开端。声音刚一触及耳朵，其义理便以百千种理路呈现出来。若是以其他语言传承，他们的心则不能迅速领会，必须费力学习。凡夫即使学完所有佛语，也无法证得无碍解。没有一位圣弟子不证得无碍解。已证得无碍解者，难道不了知其他语言中名词、动词、前缀、不变词等方面的区别吗？既然他凭着一听到声音就能了知“这是自性语，这不是自性语”的这种顶尖智慧，那么凭着这种顶尖智慧，他也能了知这一点。但这应被理解为并非无碍解的作用。

Paṭibhānanti dhammatthādivisayaṃ sabbatthakañāṇaṃ, taṃ ñāṇaṃ ārammaṇaṃ katvā paccavekkhantassa pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā nāma, imā catassopi paṭisambhidā adhigamena pariyattiuggahaṇena sakkaccadhammassavanena atthaparipucchāya pubbayogenāti pañcahi kāraṇehi visadā honti, sekhabhūmiyaṃ, asekhabhūmiyañcāti dvīsu ṭhānesu pabhedaṃ gacchantīti veditabbā. Ayaṃ tāvettha padattho.

“辩才”(paṭibhāna)是遍及一切处、以法与义等为领域的智慧。以该智慧为所缘而省察时，所生起的已达辨析的智慧，即名为辩才无碍解(paṭibhānapaṭisambhidā)。此四种无碍解，通过证得、学习教理、恭敬听闻正法、询问义理以及往昔的修行，以此五种原因而变得明晰。当知它们在有学位与无学位此二地中达到辨析。以上是此处的词义解释。

Dhammabhedo panetthāpi vibhaṅganaye pākaṭo bhavissati. Vibhaṅganayesu hi tīsupi dhammaniruttipaṭibhānapaṭisambhidā tissopi kāmāvacarajavanasampayuttañāṇānaṃ vasena tabbisayappabhedena saddhiṃ nānappakārato vibhattā. Atthapaṭisambhidā pana tesaṃ ñāṇānañceva aṭṭhalokuttaracittasampayuttānañca vasena tabbisayappabhedena saddhiṃ. Lokuttarañāṇānipi hi maggappattabbatāya atthabhūtanibbānārammaṇattā ‘‘atthapaṭisambhidā’’ti vuccati.

然而在此，法的分别也将在《分别论》的方法中变得清晰。因为在三种分析方法中，法无碍解、词无碍解、辩才无碍解这三者，都是依据与欲界速行心相应的智慧，连同它们各自所缘的差别，而有多种不同方式的分别。而义无碍解，则是依据那些智慧以及与八种出世间心相应的智慧，连同它们各自所缘的差别而分别。因为诸出世间智由于已达到道，并且以作为真实义的涅槃为所缘，故被称为“义无碍解”。

Pañhāpucchake pana siyā kusalā, siyā abyākatā, tisso paṭisambhidā siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā, atthapaṭisambhidā tidhāpi, tisso paṭisambhidā parittā, atthapaṭisambhidā siyā parittā, siyā appamāṇā[Pg.261], niruttipaṭisambhidā parittārammaṇā, bahiddhārammaṇā ca, sesā tidhāpi, niruttipaṭisambhidā paccuppannārammaṇāva, atthapaṭisambhidā tidhāpi na vattabbā ca, anidassanaappaṭighā, hetū, sahetukā, tisso paṭisambhidā sauttarā, atthapaṭisambhidā dvidhāpi, araṇā cāti. Sesaṃ suviññeyyameva.

在问答中，（无碍解）可以是善的，也可以是无记的。三种无碍解可以是异熟法，也可以是非异熟非异熟法；义无碍解则三种情况皆可。三种无碍解是有限的；义无碍解或为有限，或为无量。词无碍解以有限法为所缘，且以外法为所缘；其余（二者）则三种情况皆可。词无碍解只以现在法为所缘；义无碍解的所缘则通于三时，并且也是不可言说的（指涅槃）。（四无碍解）是无见无对的、是因、是有因的。三种无碍解是有上的；义无碍解则两种情况皆可；并且是无诤的。其余的则易于了知。

Paṭisambhidāvibhaṅgamātikatthavaṇṇanā niṭṭhitā.

《无碍解分别》本母义释终。

Ñāṇavibhaṅgamātikatthavaṇṇanā

智分别本母义释

Ñāṇavibhaṅgamātikāya pana atthato tāva – ekavidhenāti ekappakārena, ekakoṭṭhāsena vā. Ñāṇavatthūti ettha pana ñāṇañca taṃ vatthu ca nānappakārānaṃ sampattīnanti ñāṇavatthu. Pañca viññāṇāti cakkhuviññāṇādīni pañca. Na hetū ahetukātiādīsu heṭṭhā hetudukādīsu vuttanayānusārena sabbattha attho veditabbo. Apica hetudukādīsu pañca viññāṇā hetū dhammāti vā sahetukā dhammāti vā na vattabbā, ekantena pana na hetū eva, ahetukā evāti. Evaṃ ‘‘yāthāvakavatthuvibhāvanā paññā’’ti iminā upari ekavidhaparicchedāvasāne vakkhamānena sambandhoti. Iminā nayena sabbattha yathānurūpaṃ attho veditabbo. Tattha ca acetasikāti cittāni eva pañcaviññāṇasampayuttānaṃ idha aparāmaṭṭhattā.

至于《智分别》的本母，先说其义：“以一种”(ekavidhena)是指以一种方式，或一个部分。在此，“智事”(ñāṇavatthu)是：它是智(ñāṇa)，也是各种成就之事(vatthu)，故为智事。“五识”(pañca viññāṇā)是指眼识等五种识。在“非因、无因”(na hetū ahetukā)等处，应依照前面因二法(hetuduka)等中所说的方式来理解所有含义。此外，在因二法等中，不能说五识是因法或有因法，而只能断言它们确实是非因、确实是无因。这样，它与上面一法章(ekavidhapariccheda)结束时将要说的“如实辨明事的慧”(yāthāvakavatthuvibhāvanā paññā)相关联。应以此理在各处理解相应的含义。其中，“非心所的”(acetasikā)是指诸心本身，因为此处未论及与五识相应的（心所）。

Uppannavatthukā uppannārammaṇāti khaṇapaccuppannavasena anāgatapaṭikkhepo. Na hi tāni anāgatesu pañcasu vatthārammaṇesu uppajjanti. Purejātavatthukā purejātārammaṇāti sahuppattipaṭikkhepo. Na hi tāni sahuppannaṃ vatthārammaṇaṃ paṭicca uppajjanti. Ajjhattikavatthukāti ajjhattajjhattabhūte pañca pasāde vatthuṃ katvā uppajjanakā. Ettha ca pañca viññāṇā sayampi ajjhattikā, ajjhattikavatthukā ca, manoviññāṇaṃ [Pg.262] hadayanissitaṃ ajjhattikaṃ, bāhiravatthukaṃ, pañcaviññāṇasampayuttā tayo khandhā bāhirā, ajjhattikavatthukā, manoviññāṇasampayuttā tayo khandhā bāhirā, bāhiravatthukāti evaṃ catukkaṃ veditabbaṃ.

“以已生为所依，以已生为所缘”(uppannavatthukā uppannārammaṇā)，是以刹那现前的方式排除未来，因为它们不会在未来的五种所依与所缘中生起。“以前生为所依，以前生为所缘”(purejātavatthukā purejātārammaṇā)，是排除同时生起，因为它们不会依同时生起的所依与所缘而生起。“以内为所依者”(ajjhattikavatthukā)，是指以自身内在的五净色(pañca pasāda)为所依而生起。在此，应当如此理解这四种：五识自身既是内在的，也是以内为所依；依止于心所依(hadayavatthu)的意识是内在的，以外为所依；与五识相应的三个蕴是外在的，以内为所依；与意识相应的三个蕴是外在的，以外为所依。

Asambhinnavatthukā asambhinnārammaṇāti aniruddhavatthārammaṇā. Na hi tāni niruddhavatthārammaṇaṃ paṭicca uppajjanti. Nānāvatthukā nānārammaṇāti tāni yathākkamaṃ cakkhurūpādiniyatekekavatthārammaṇatāya aññamaññaṃ bhinnavatthukā, bhinnārammaṇā ca. Na hi cakkhuviññāṇaṃ cakkhuṃ muñcitvā sotādīsu aññataraṃ vatthuṃ katvā rūpaṃ muñcitvā saddādīsu aññatarārammaṇaṃ paṭicca uppajjati, na itarāni cetarāni. Na aññamaññassa gocaravisayaṃ paccanubhontīti iminā ca nesaṃ nānārammaṇataṃyeva vibhāveti. Na asamannāhārā uppajjantīti anāvajjane na uppajjanti, pañcadvārāvajjanena anāvajjite visaye na uppajjantīti attho. Na amanasikārāti tamevettha pariyāyantarena vibhāveti. Na abbokiṇṇāti aññamaññaṃ nirantarā hutvā na uppajjanti. Na apubbaṃ acarimanti ekakkhaṇepi saha na uppajjanti. Na kevalañca etāni, aññānipi viññāṇāni dve vā taduttariṃ vā ekato na uppajjanti, ekekameva pana viññāṇaṃ uppajjatīti veditabbaṃ. Yathāha – ‘‘aññaṃ uppajjate cittaṃ, aññaṃ cittaṃ nirujjhatī’’tiādi (dī. ni. aṭṭha. 1.214; ma. ni. aṭṭha. 1.109; saṃ. ni. aṭṭha. 3.5.368; vibha. aṭṭha. 523). Na aññamaññassa samanantarāti iminā anabbokiṇṇatāya eva vibhāvanā.

“以未坏为所依，以未坏为所缘”(asambhinnavatthukā asambhinnārammaṇā)，是指以未灭的所依与所缘。它们不会依靠已灭的所依与所缘而生起。“以不同为所依，以不同为所缘”(nānāvatthukā nānārammaṇā)，是指这些识依照次序，各自依止于眼与色等特定的、单一的所依与所缘，彼此间所依不同，所缘也不同。眼识不会舍离眼根而以耳根等任一为所依，也不会舍离色尘而以声尘等任一为所缘而生起；其他识也是如此。“它们不会互相体验彼此的行境与所缘”，这正是为了说明它们的所缘各异。“不经注意则不生起”(na asamannāhārā uppajjanti)，是指没有转向(āvajjana)则不生起，即在五门转向未注意的境上不会生起。“无作意”(na amanasikārā)，这只是用另一种说法来解释它。“不相混杂”(na abbokiṇṇā)，是指它们不会彼此毫无间断地生起。“非前非后”(na apubbaṃ acarimaṃ)，是指它们不会在同一个刹那同时生起。不仅是这些，其他的识也是如此，两个或更多的识不会同时生起，应当知道每一个识都是单独生起的。正如所说：“一心生起，一心坏灭”等。“非互为等无间”(na aññamaññassa samanantarā)，这正是在说明其不相混杂性。

Anābhogāti anāvajjanabhūtā āvajjanaṭṭhāne ṭhatvā āvajjanakiccaṃ kātuṃ na samatthāti attho. Na kañci dhammaṃ paṭivijānātīti ‘‘manopubbaṅgamā dhammā’’ti (dha. pa. 1-2) evaṃ vuttaṃ ekampi kusalākusalaṃ dhammaṃ kocipi puggalo na paṭivijānāti, tehi viññāṇehi na sādhetīti attho. Aññatra [Pg.263] abhinipātamattāti ṭhapetvā rūpādiārammaṇānaṃ abhinipātamattaṃ āpāthagamanamattaṃ, byattataropi puggalo pañcaviññāṇehi āpāthagatārammaṇapaṭivijānanamattato aññaṃ kusalākusalapaṭivijānanaṃ kātuṃ na sakkotīti attho.

“无功用”(anābhoga)，是指它们是无转向的，没有能力停留在转向的位置上完成转向的作用。“不辨知任何法”，是指正如“诸法意前导”(《法句经》1-2)所说，任何个人(puggala)都不能辨知任何一个善或不善法，意思是用那些识无法达成（善或不善）。“除了仅仅是撞击”(aññatra abhinipātamattā)，是指除了色等所缘仅仅是撞击、仅仅是进入范围之外，即使是更有能力的个人，也无法通过五识，除了辨知进入范围的所缘之外，去作辨知善与不善之事，这就是它的意思。

Pañcannaṃ viññāṇānaṃ samanantarāpīti manodhātuyāpi. Api-saddo cettha sampiṇḍanattho, tena na kevalaṃ manodhātuyāva, tato parehipi pañcadvārikaviññāṇehi tadārammaṇapariyosānehi na kiñci kusalākusalaṃ dhammaṃ paṭivijānātīti ayamattho dassitoti gahetabbo. Kiñcāpi pañcadvāre kusalākusalādīni javanāni uppajjanti, tathāpi tāni moghapupphāni viya abbohārikānīti daṭṭhabbāni. Na kañci iriyāpathaṃ kappetītiādīsupi eseva nayo. Na hi pañcadvārikaviññāṇehi gamanādīsu kañci iriyāpathaṃ kappeti, na kāyavacīkammaṃ paṭṭhapeti, na viññattiṃ vā samuṭṭhāpeti, na kusalākusalaṃ dhammaṃ samādiyati, na lokiyalokuttaraṃ samādhiṃ samāpajjati, na tato vuṭṭhāti, na bhavato cavati, na bhavantare uppajjati, sabbampetaṃ kiccaṃ manodvārikacitteneva hoti. Yathā cetesaṃ etāni kiccāni natthi, evaṃ niyāmokkamanādīnipi. Na hi koci pañcadvārikajavanehi micchattaniyāmaṃ, sammattaniyāmaṃ vā okkamati, na cetāni nāmagottaṃ vā kasiṇādipaññattiṃ vā tilakkhaṇādiṃ vā ārabbha bhavanti. Na supatītiādīsu sabbehi pañcadvārikacittehi na niddaṃ okkamati, na kiñci supinaṃ passati. Niddāyantassa hi indriyesu mahāpadīpaturiyasaddādioḷārikehipi rūpādipañcārammaṇehi ghaṭṭitesu paṭhamaṃ pañcadvārikāni āvajjanāni bhavaṅgaṃ āvaṭṭetuṃ na sakkonti, manodvārikameva āvajjanaṃ sakkoti, tasmiñca uppanne manodvārikajavanaṃ javitvā bhavaṅgaṃ otarati. Dutiyavāre pana pañcadvārikaāvajjanesu yaṃ kiñci yathārahaṃ [Pg.264] bhavaṅgaṃ āvaṭṭeti, tato tadārammaṇapariyosānāni taṃtaṃdvārikavīthicittāni yathākkamaṃ pavattitvā bhavaṅgaṃ otaranti. Tatiyavāre pana manodvārikāvajjanajavanāni pavattanti, tasmiṃ khaṇe rūpādipañcārammaṇavavatthānaṃ hoti, satto ca niddāya paṭibuddhoti, evaṃ manodvārikacitteneva paṭibujjhati.

五识之后，亦即意界，亦然。此中“亦”字有总括之意，因此应理解为：不仅是意界，甚至在其后以彼所缘为终结的五门识，亦不了知任何善不善法，此乃所欲显示之义。虽然在五门处会生起善不善等速行，但应视之为如无果之花般无作用。“不制定任何威仪”等句亦是此理。因为五门识不会在行走等时制定任何威仪，不会发起身语业，不会生起表色，不会受持善不善法，不会证入世间或出世间定，不会从定中出，不会从此有死去，不会在其他有中转生，这一切作用都由意门心完成。正如这些作用非五门识所有，入决定等也是如此。没有任何五门速行能入邪性决定或正性决定，它们也不以名姓、遍处(kasiṇa)等概念或三相等为所缘而生起。“不睡眠”等句中，所有五门心都不会进入睡眠，不会见任何梦境。因为当睡眠者诸根被大灯火、乐器声等粗显的五所缘撞击时，最初五门转向心不能令有分转向，唯有意门转向能够做到；当意门转向生起后，经意门速行便沉入有分。第二次时，五门转向心随其所应令有分转向，随后，以彼所缘为终结的各门心路心依次生起，再沉入有分。第三次时则生起意门转向与速行，此时对色等五所缘有了确定，有情便从睡眠中觉醒，如是唯由意门心而觉醒。

Supinampi hi teneva passati, na pañcadvārikena, tañca panetaṃ supinaṃ passanto catūhi kāraṇehi passati dhātukkhobhato vā anubhūtapubbato vā devatopasaṃhārato vā pubbanimittato vā. Imesaṃ pana saṃsaggasannipātatopi bahudhā papañcenti. Tattha yaṃ vātapittādidhātukkhobhato, anubhūtapubbato ca supinaṃ passati, na taṃ saccaṃ. Yaṃ devatopasaṃhārato passati, taṃ saccaṃ vā hoti alikaṃ vā. Kuddhā hi devatā viparītampi katvā dassenti. Yaṃ pubbanimittato passati, taṃ ekantasaccameva bodhisattakosalarājādīnaṃ pañcasoḷasamahāsupināni viya. Tañca panetaṃ catubbidhaṃ supinaṃ sekhaputhujjanāva passanti, na asekhā pahīnavipallāsattā. Kiṃ panetaṃ passanto sutto passati paṭibuddho vā? Kiñcettha, yadi sutto passati, supinassa kusalādisabhāvato, bhavaṅgassa ca tadabhāvā abhidhammavirodho āpajjati. Atha paṭibuddho, supinaṃ passantena katassa abbohārikassāpi vītikkamassa sabbohārikasseva ekantasāvajjattā anāpatti na siyāti vinayavirodho āpajjati. Pakārantaro ca natthi, yena supinaṃ passeyyāti supinassa abhāvova āpajjatīti? Nāpajjati. Kasmā? Yasmā kapimiddhapareto passati ‘‘kapimiddhapareto kho, mahārāja, supinaṃ passatī’’ti (mi. pa. 5.3.5) vacanato, yā pana niddā makkaṭaniddā viya punappunaṃ kusalādicittavokiṇṇattā lahuparivattā, taṃ kapimiddhaṃ, tena [Pg.265] sutto supinaṃ passati, tasmā supino kusalopi hoti akusalopi, āvajjanatadārammaṇavasena abyākatopi, supine ca kataṃ kusalākusaladubbalatāya paṭisandhiṃ ākaḍḍhituṃ na sakkoti, pavatte vedanīyaṃ pana hoti. ‘‘Yāthāvakavatthuvibhāvanā paññā’’ti ettha yo pañcannaṃ viññāṇānaṃ yathāvutto na hetukaṭṭho, ahetukaṭṭho…pe… na supinaṃ passanaṭṭho, so yāthāvaṭṭho, taṃtaṃyāthāvatthuṃ vibhāvetīti yāthāvakavatthuvibhāvanā paññā. Evaṃ ekavidhena ñāṇavatthūti evaṃ vuttena ekena pakārena ekena ākārena, ekakoṭṭhāsena ñāṇavatthu hotīti.

实由彼（意门）见梦，非由五门。见梦者由四种原因而见：或因界错乱，或因曾所受，或因天神所示，或因前相。又，由此等之混合与聚合，亦以多种方式而增殖。其中，因风、胆等界错乱及曾所受而见之梦，非真实。因天神所示而见者，或真实，或虚假，因为愤怒之天神会作颠倒而显示。因前相而见者，则唯是真实，犹如菩萨之五大梦与憍萨罗(Kosala)王之十六大梦等。此四种梦，唯有学与凡夫见，非无学，因其已断颠倒故。然则，见此者，为眠而见，抑或觉而见？于此，若眠而见，则因梦有善等自性，而有分无彼自性，故与阿毗达摩(Abhidhamma)相违。若觉而见，则见梦者所作之无作用的违犯，亦因其完全有过失而不成为无犯，如此则与律相违。又无他法可见梦，则梦应成非有？不成。何以故？以“大王，为猴眠(kapimiddha)所制者见梦”（《弥兰陀问经》5.3.5）之语故。彼眠如猴眠，因屡屡为善等心所杂而轻快转变，此为猴眠。由彼而眠者见梦，是故梦亦有善、亦有不善，亦因转向与彼所缘而为无记。然于梦中所作之善不善，因其力弱，不能引结生，但于转起中则为所受。于“如实辨明事之慧”(yāthāvakavatthuvibhāvanā paññā)中：于五识，如前所说，非有因义、非无因义……非见梦义，此为如实义。辨明彼彼如实之事，故为“如实辨明事之慧”。如是，“以一种为智事”者，谓以前述之一种方式、一种行相、一个部分，而为智事。

Ekakaṃ niṭṭhitaṃ.

一法聚终。

Dukesu atthajāpikāti ettha atthapaṭisambhidāvibhaṅge vuttesu pañcasu atthesu yathānurūpaṃ atthaṃ jāpeti janeti pavattetīti atthajāpikā, catubhūmakakusalacittesu ceva asekhānaṃ abhiññāsamāpattīnaṃ parikammādibhūtakāmāvacarakiriyācittesu ca sampayuttā paññā. Tāsu hi yasmā kusalasampayuttāva paññā attano attano bhūmipariyāpannaṃ vipākasaṅkhātaṃ atthaṃ jāpeti janeti. Kāmāvacarakiriyāsampayuttā pana parikammādibhūtā abhiññāsamāpattikiriyā arahattaphalasaṅkhātaṃ atthaṃ jāpeti janeti, tasmā etā atthajāpikāti vuttā. Aṭṭhakathāsu pana pāḷiyaṃ avuttāpi tīsu bhūmīsu kiriyajavanapaññā anantarādipaccayavasena attano anantaraṃ kiriyatthaṃ jāpetīti ‘‘atthajāpikā’’tveva vuttā. Jāpitatthā paññāti sahajātaṃ vipākatthaṃ jāpetvā ṭhitā, attano vā kāraṇehi jāpitā janitā pavattitā sayampi atthabhūtāti jāpitatthā. Catubhūmakavipākesu ca kiriyābhiññāsamāpattīsu ca sampayuttā paññā. Aṭṭhakathāsu pana pāḷiyaṃ avuttā sesakiriyāsampayuttāpi paññā yathāsakaṃ kāraṇehi jāpitā, sayañca atthabhūtāti [Pg.266] ‘‘jāpitatthā’’tveva vuttā. Sesaṃ suviññeyyameva.

在二法中，“义生起者”(atthajāpikā)在此处，是指依《义无碍解分别》(Atthapaṭisambhidāvibhaṅga)中所说的五种义，能相应地生起、产生、开展其义，故名“义生起者”。此是与四地善心，以及无学的神通等至的准备阶段等欲界唯作心相应的智慧。因为在这些心中，唯有与善心相应的智慧，能生起、产生各自所属地的异熟果报之义。而与欲界唯作心相应的，作为准备阶段等的神通等至唯作，能生起、产生阿罗汉果之义，因此它们被称为“义生起者”。然而，在义注中，即使巴利圣典中未曾提及，三地之唯作速行慧，亦因无间等缘，能生起其紧随之唯作义，故亦被称为“义生起者”。“义已生起之慧”(jāpitatthā paññā)是指，生起俱生异熟果报之义后安住，或通过自身的因缘而生起、产生、开展，自身亦成为义，故名“义已生起”。此是与四地异熟，以及唯作神通等至相应的智慧。然而，在义注中，即使巴利圣典中未曾提及，其余与唯作心相应的智慧，亦因各自的因缘而生起，自身亦成为义，故亦被称为“义已生起”。其余部分易于理解。

Dukaṃ niṭṭhitaṃ.

二法聚终。

Tikesu pana cintāmayattike parato adisvā asutvāva attano dhammatāya ‘‘evaṃ sati evaṃ bhavissatī’’ti evaṃ cintāmayaanubuddhiyā uppāditā anavajjakammāyatanasippāyatanavijjāṭṭhānesu paññā ceva kammassakatañāṇaṃ, saccānulomikañāṇañca cintāmayā nāma paññā. Tattha vaḍḍhakikammapupphachaḍḍakakammādi hīnañceva kasivāṇijjādi ukkaṭṭhañca kammameva kammāyatanaṃ. Naḷakārapesakārasippādi hīnañceva muddāgaṇanālekhādi ukkaṭṭhañca sippameva sippāyatanaṃ. Nāgamaṇḍalaparittādi dhammikavijjāva vijjāṭṭhānaṃ. Tesu cintābaleneva uppannā paññā. Bodhisattādayo hi sattahitāya adiṭṭhaṃ asutaṃ taṃtaṃanavajjakammasippatadupakaraṇakaraṇappakārañca ñāṇabalena cintetvā nipphādenti. Nāgamaṇḍalaparittādivijjampi uppādenti, evaṃ katānipi tāni pubbe uggaṇhitvā karontehi katasippasadisāneva honti. Kammassakatañāṇaṃ nāma kusalakammaṃ sattānaṃ sakaṃ, akusalaṃ no sakanti evaṃ jānanapaññā. Atha vā kusalakammameva sattānaṃ sakaṃ tadāyatthavuttitāya, nāññanti evaṃ jānanapaññāpi. Saccānulomikaṃ ñāṇanti vipassanāñāṇaṃ. Taṃ hi maggasaccassa paramatthasaccassa anulomanato ‘‘saccānulomika’’nti vuccati. Idampi hi ñāṇadvayaṃ parato asutvā cintābalena uppāditaṃ cintāmayañāṇameva hoti. Idañca na yesaṃ kesañci sattānaṃ uppajjati, abhiññātānaṃ pana puññavantānaṃ mahāsattānameva uppajjati. Tatthāpi saccānulomikañāṇaṃ pacchimabhavikānaṃ dvinnaññeva bodhisattānaṃ uppajjatīti veditabbaṃ. Sutamayā paññāti parato sutvā sutavasena uppāditā yathāvuttakammāyatanādipaññāva. Parato asutvā pana kammāyatanādi parena kayiramānaṃ, kataṃ vā disvā [Pg.267] uggahetvā vā paṭiladdhāpi paññā ‘‘sutamayā’’tveva vuccati. Tadubhayāpi cintāmayā, sutamayā ca kāmāvacarāva. Bhāvanāmayā pana paññā cintāmayavasena, sutamayavasena vā pavattitakāmāvacarapubbabhāgabhāvanānipphattiyā samuppannā mahaggatalokuttarajavanapaññā.

在三法中，于思所成三法聚中，思所成慧是指，未从他人见闻，仅凭自身法性思维“如是则如是”，由此思择觉了所生起之慧，即于无过失的工巧业处、技艺业处、明处所生之慧，以及业自性智(kammassakatañāṇa)与随顺谛智(saccānulomikañāṇa)，皆名为思所成慧。其中，工巧业处是指，下至木匠、花匠等粗劣作业，上至农耕、商贸等优胜行业。技艺业处是指，下至竹工、织工等卑贱手艺，上至印玺、算数、书法等优胜技艺。明处则指如龙咒、护卫咒等如法之明。于此等处，智慧仅凭思惟之力而生起。菩萨(Bodhisatta)等为利益众生，能以智慧力思惟未曾见闻的种种无过失工巧技艺及其工具的制作方法，并加以实现。他们亦能创制龙咒、护卫咒等明。如此所作，实与先前学习后所作之技艺相似。业自性智，是指了知善业为众生之所有，恶业非其所有，如是了知之慧。或者说，唯有善业为众生之所有，因其生存依赖于此，其余则非，如是了知之慧亦是。随顺谛智即观智(vipassanāñāṇa)。因为它顺应道谛与胜义谛，故名“随顺谛智”。这两种智慧，亦非由听闻他人而得，纯由思惟之力所生，皆是思所成慧。此慧并非任何众生皆能生起，唯有具大福德、声名显赫之大士方能生起。其中，随顺谛智，更应知唯有最后生之两位菩萨方能生起。闻所成慧，是由听闻他人，依闻而生起，如前所述之工巧业处等慧。即使未从他人听闻，仅见他人正在作或已作之工巧等事，从而学习或获得之慧，亦名为“闻所成慧”。思所成慧与闻所成慧这二者，皆属欲界。然而，修所成慧，是依思所成或闻所成而行之欲界前分修习圆满后，所生起的广大、出世间速行心之慧。

Dānamayattike deyyadhammapariccāgavasena pavattā dānamayā, sīlapūraṇavasena pavattā sīlamayā, tadubhayāpi kāmāvacarāva. Bhāvanāmayā panettha samathavipassanāvasena pavattā catubhūmakapaññā. Niddese panassa kiñcāpi ‘‘samāpannassa paññā’’ti (vibha. 768) evaṃ mahaggatalokuttarapaññāva vuttā, tathāpi taṃ ukkaṭṭhavasena vuttaṃ. Kāmāvacarānaṃ pana pubbabhāgabhāvanānaṃ, anussatiupacārabhāvanānañca bhāvanāmaye saṅgahoti daṭṭhabbaṃ. Purimattike panetāsaṃ cintāmaye saṅgahitattā bhāvanāmaye asaṅgaho, tatthāpi bhāvanābalanipphannānameva saṅgaho daṭṭhabbo.

在布施所成三法聚中，依舍弃应施之物而行者，是为布施所成(dānamaya)；依圆满持戒而行者，是为持戒所成(sīlamaya)；此二者皆属欲界。此处的修所成慧是指依止(samatha)与观(vipassanā)而行的四地慧。然而，在其解释(niddesa)中，虽然说了“入定者之慧”(vibha. 768)这样广大与出世间的慧，但那是依最胜义而说。应知欲界的前分修习与随念近行修习，亦摄于修所成中。但在前一个三法聚中，由于这些修习已摄于思所成中，故不摄于修所成中；即使在那里，也应知唯有通过修习之力所成就者，方摄于其中。

Adhisīlattike pātimokkhasaṃvarasīlaṃ vipassanāhetuttā sesasīlato adhikaṃ sīlanti adhisīlaṃ, tasmiṃ sampayuttā paññā adhisīle paññā. Vipassanāpādikā pana aṭṭha samāpattiyo sesacittehi adhikattā adhicittaṃ, tasmiṃ paññā adhicitte paññā, cittasīsena cettha samādhi niddiṭṭho. Savipassanā pana maggaphalapaññā sesāhi adhikattā adhipaññā nāma. Sā ca adhipaññāya paññāti desanāya samarasatāya vuttā. Sīlādayo ‘‘sīlaṃ cittaṃ paññā, adhisīlaṃ adhicittaṃ adhipaññā’’ti paccekaṃ duvidhā honti. Tesu purimā pañcasīladasasīlāni, vaṭṭapādikaaṭṭhasamāpattiyo, nibbedhabhāgiyakammassakatapaññā ca yathākkamaṃ honti. Te ca dhammā anuppannepi tathāgate bodhisattānaṃ, tāpasaparibbājakānaṃ, cakkavattirājādīnañca [Pg.268] kāle pavattanti, pacchimā pana vuttāvasesā uppanne eva tathāgate vitthārikā honti, no anuppanneti veditabbo. Ettha ca ratanattaye dānāpacāyanādivasena, saraṇagamanasaddhammasavanādivasena ca pavattā vivaṭṭūpanissayabhūtā kusaladhammāpi adhisīlaadhipaññāsu gahitā evāti gahetabbā.

于增上戒三法中，波罗提木叉(pātimokkha)律仪戒因作为观(vipassanā)之因而胜于余戒，故为增上戒；与此相应的慧即增上戒中慧。而作为观之基础的八等至，因胜于余心，故为增上心；与此相应的慧即增上心中慧，此处以心为首而说定。具有观的道果慧，因胜于余慧，故名增上慧。而此“增上慧中慧”，是依教法同味而说。戒等各自分为二种：‘戒、心、慧’与‘增上戒、增上心、增上慧’。其中，前者依次为五戒十戒、作为轮回基础的八等至，以及抉择分业自性慧。此等法于如来未出世时，于菩萨、苦行者、遍行者、转轮王等时代亦行于世；而后者，即所说之其余，唯于如来出世时方广为流传，应知于其未出世时则不然。此处，应知通过对三宝行布施、恭敬等，以及通过皈依、听闻正法等而生起的、作为出离轮回之依止的善法，亦摄于增上戒与增上慧中。

Āyakosallattike āyoti vaḍḍhi, sā akusalādianatthahānito, kusalādiatthuppattito ca duvidhā. Apāyoti avaḍḍhi, sāpi kusalādiatthahānito, akusalādianatthuppattito ca duvidhā. Tesu kosallaṃ, kusalasabhāvā paññā. Apāyakosallaṃ paññavato eva ‘‘evaṃ manasikārādippavattiyaṃ avaḍḍhi uppajjati, vaḍḍhi parihāyatī’’ti ñatvā tadubhayapaṭipattisambhavato. Upāyakosallanti atra upāyo accāyikakiccādīsu ṭhānuppattikaupāyajānanapaññā, tividhāpi cetā kāmāvacarapaññāti veditabbā. Sesaṃ suviññeyyameva.

于增长善巧三法中，增长(āya)即是增益(vaḍḍhi)，此增益来自二处：不善等无益之事的损减，以及善等有益之事的生起。减损(apāya)即是不增益(avaḍḍhi)，此不增益亦来自二处：善等有益之事的损减，以及不善等无益之事的生起。于此，善巧(kosallaṃ)是具有善自性的慧。减损善巧，是指有慧者了知“如此作意等行时，不增益生起，增益消退”，从而能够实践此二者。方便善巧，此处所说的方便是指于紧急事务等中，了知随机应变方法的慧，此三种善巧都应知为欲界慧。其余则易了知。

Tikaṃ niṭṭhitaṃ.

三法聚终。

Catukkesu pana paṭhame kammassakatañāṇaṃ saccānulomikaṃ ñāṇañca vuttameva, idha pana ṭhapetvā saccānulomikañāṇaṃ sabbāpi sāsavā kusalā paññā kammassakatañāṇanti veditabbaṃ. Catūsu maggesu, phalesu ca paññāva maggasamaṅgissa ñāṇaṃ, phalasamaṅgissa ñāṇañcāti.

于诸四法聚中，第一四法聚中的业自性智与随顺谛智已说。此处，除随顺谛智外，所有有漏善慧皆应知为业自性智。于四道、四果中，唯慧是道具足者之智与果具足者之智。

Saccacatukke ariyamaggaphalapaññāva catūsu saccesu ekapaṭivedhavasena ‘‘dukkhe ñāṇa’’ntiādinā catūsu ṭhānesu gahitā. Kiñcāpi hi kāmāvacarañāṇampi catūsu saccesu ārammaṇavasena pavattati, paṭivedhakiccavasena pana idhādhippetattā pāḷiyaṃ taṃ na gahitanti veditabbaṃ.

于四谛四法聚中，圣道果慧于四谛中，以一次通达的方式，通过“于苦之智”等，于四处被把握。虽然欲界智也能以四谛为所缘而生起，但此处意指具有通达作用，故应知圣典中未包含彼智。

Dhammacatukke maggaphalesu paññā dhamme ñāṇaṃ nāma. Tesu hi maggañāṇaṃ tāva catusaccadhammānaṃ ekapaṭivedhavasena jānanato ‘‘dhamme [Pg.269] ñāṇa’’nti vuccati. Phalañāṇaṃ pana nirodhasaccavasena dhamme ñāṇanti veditabbaṃ. Maggānubhāvanibbattaṃ pana atītānāgatesu saccapaṭivedhanayasaṅgahaṇavasena pavattaṃ paccavekkhaṇañāṇaṃ anvaye ñāṇaṃ nāma. Tassa ca yehi nayehi ariyā atītamaddhānaṃ catusaccadhammaṃ jāniṃsu, tepi imaññeva catusaccaṃ evameva jāniṃsu, anāgatamaddhānampi jānissantīti evaṃ jānanavasena pavatti ākāro veditabbo. Sarāgādivasena paracittaparicchedañāṇaṃ pariye ñāṇaṃ nāma. Dhammanvayapariyañāṇāni pana ṭhapetvā sabbalokiyapaññāñāṇanti sammatattā sammutimhi ñāṇanti sammutiñāṇaṃ nāma.

于法四法聚中，道与果中之慧，名为法智。其中，道智因以单一通达的方式了知四圣谛法，故称为“法智”。而果智则应知为以灭谛的方式了知法，是为法智。由道之威力所生，以总括过去未来通达诸谛之理的方式而运作的省察智，名为随智。其运作方式应如此了知：诸圣者于过去世以何方法了知四圣谛法，他们亦即以同样的方法了知此四圣谛，于未来世亦将如此了知。以有贪等方式辨别他人心识之智，名为他心智。除法智、随智、他心智外，一切世间慧，因被公认为“世俗中之智”，故名为世俗智。

Ācayacatukke kāmāvacarakusale paññā ācayāya no apacayāya. Sā hi cutipaṭisandhiṃ ācinoti eva, no apacinoti. Maggapaññā pana apacayāya no ācayāya. Rūpārūpakusalapaññā ācayāya ceva apacayāya ca. Sā hi vikkhambhanavasena kilese ca tammūlake ca vipākadhamme apacinoti. Sesā abyākatā paññā nevācayāya no apacayāya.

于积聚四法聚中，欲界善慧为积聚而非消散。其确实积聚死与结生，而非消散。道慧则为消散而非积聚。色界与无色界善慧既为积聚亦为消散。其以镇伏的方式消散诸烦恼及以彼为根的异熟法。其余无记慧既非积聚亦非消散。

Nibbidācatukke rūpāvacarapaṭhamajjhānapaññā nibbidāya no paṭivedhāya. Sā hi kāmavivekena pattabbattā kilesanibbidāya pavattati, abhiññāpādakabhāvaṃ pana appattatāya nevābhiññāpaṭivedhāya saṃvattati. Catutthajjhānapaññā paṭivedhāya no nibbidāya. Sā hi abhiññāpādakabhāvenāpi abhiññābhāvappattiyāpi paṭivedhāya saṃvattati. Paṭhamajjhānakkhaṇe eva nīvaraṇanibbindanattā no nibbidāya. Dutiyatatiyajjhānapaññā pana somanassasahagatatāya paṭhamajjhānasannissitā vā avitakkatāya catutthajjhānasannissitā vā kātabbā. Maggapaññā pana nibbidāya ceva paṭivedhāya ca. Ettha hi catusaccapaṭivedhavasena nibbidāya cevetāsaṃ chaḷabhiññāppattiyā paṭivedhāya ca saṃvattanaṃ veditabbaṃ. Sesā lokiyalokuttarā [Pg.270] paññā neva nibbidāya no paṭivedhāya.

于厌离四法聚中，色界初禅慧为厌离而非通达。其因由离欲而得，故于烦恼生起厌离，然因未达神通基础之境，故不导向神通之通达。第四禅慧为通达而非厌离。其既作为神通基础，亦因达神通之境而导向通达。因于初禅时已厌离五盖，故非为厌离。第二、三禅慧，因与喜俱行，可依附于初禅；或因无寻，可依附于第四禅。道慧则既为厌离亦为通达。此处应知，其以通达四圣谛而成就厌离，亦以达成六神通而成就通达。其余世间与出世间慧，既非厌离亦非通达。

Hānabhāgiyacatukke hānaṃ bhajatīti hānabhāginī, evaṃ sesesupi. Nibbedhoti cettha ariyamaggo tannibbattakavipassanāpādakattā. Nibbedhabhāginīti catūsupi ṭhānesu rūpārūpakusalapaññāva vuttā. Tāni hi attano sabhāvā parihāyitvā heṭṭhā orohaṇapaccayabhūtā hānabhāginī. Upanijjhānapaccayabhūtā visesabhāginī, taṃ pana jhānanikantiyā balavatāya visesaṃ, hāniṃ vā anussukkitvā ṭhitikoṭṭhāsikā ṭhitibhāginī, ariyamaggapadaṭṭhānavipassanāpādakabhūtāva nibbedhabhāginī ca hontīti veditabbā.

在退分法聚中，趣向退失的称为退分，其余亦然。此处的“抉择”(nibbedha)指的是圣道，因为产生它的观(vipassanā)是它的基础。在所有这四种情况中，所说的都是色界和无色界的善慧。因为它们会从自己的本性中退失，成为向下堕落的因，故为退分；成为专注观照之因的，为增上分；由于对禅那强烈的喜爱，不热衷于殊胜与退失而成为住分者，故为住分；并且应当知道，当它们成为圣道的近因——观的基础时，即为抉择分。

Catasso paṭisambhidāti atthadhammaniruttipaṭibhānapaṭisambhidāva. Catasso paṭipadāti dukkhāpaṭipadādandhābhiññādayo heṭṭhā vuttāva. Cattāri ārammaṇānīti parittā, parittārammaṇātiādikā heṭṭhā vuttanayāva. Jarāmaraṇādicatukkesupi maggañāṇavaseneva catasso yojanā vuttā. Sesaṃ suviññeyyameva.

四无碍解(paṭisambhidā)即义无碍解、法无碍解、词无碍解、辩才无碍解。四行道(paṭipadā)即前文所说的难行道迟通达等。四所缘(ārammaṇa)即前文所说的有限法、有限所缘法等。在老死等四法聚中，也是仅依道智而说四种结(yojanā)。其余的都容易了知。

Catukkaṃ niṭṭhitaṃ.

四法聚终。

Pañcakesu pana pañcaṅgiko sammāsamādhīti pītipharaṇatā sukhapharaṇatā cetopharaṇatā ālokapharaṇatā paccavekkhaṇanimittanti evaṃ pāḷiyaṃ vuttehi pañcahi ñāṇaṅgehi samannāgato samādhi. Tattha pītiṃ pharamānā uppajjatīti dvīsu jhānesu paññā pītipharaṇatā nāma, sukhaṃ pharamānā uppajjatīti tīsu jhānesu paññā sukhapharaṇatā nāma. Paresaṃ cetopharamānā uppajjatīti cetopariyañāṇaṃ cetopharaṇatā nāma. Ālokapharaṇe uppajjatīti dibbacakkhuñāṇaṃ ālokapharaṇatā nāma. Paccavekkhaṇañāṇaṃ paccavekkhaṇanimittaṃ nāma. Ettha ca pītipharaṇatā, sukhapharaṇatā ca dve pādā viya, cetopharaṇatā, ālokapharaṇatā ca dve [Pg.271] hatthā viya, paccavekkhaṇanimittaṃ sīsaṃ viya, abhiññāpādakajjhānaṃ majjhimakāyo viya. Iti bhagavā pañcaṅgikaṃ sammāsamādhiṃ aṅgapaccaṅgasampannaṃ purisaṃ viya katvā dasseti. Iminā ca samādhinā aṅgāni pañca ñāṇaṅgāni vuttānīti veditabbāni.

在五法聚中，五支正定是指喜遍满、乐遍满、心遍满、光遍满、省察相。像这样，巴利圣典中说，正定是与此五种智支相结合的。其中，“喜遍满”是在遍满喜时生起的，指两种禅那中的智慧；“乐遍满”是在遍满乐时生起的，指三种禅那中的智慧；“心遍满”是在遍满他人之心时生起的，指他心智(cetopariyañāṇa)；“光遍满”是在遍满光明时生起的，指天眼智(dibbacakkhuñāṇa)；“省察相”则指省察智(paccavekkhaṇañāṇa)。在这里，喜遍满和乐遍满就像双足，心遍满和光遍满就像双手，省察相就像头，作为神通基础的禅那就像身体中部。像这样，世尊将五支正定比喻成一个肢体完备的人来开示。应当了知，就此定而言，所说的五支即是五种智支。

Pañcañāṇiko sammāsamādhīti –

五智正定——

‘‘‘Ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaññeva ñāṇaṃ uppajjati, ‘ayaṃ samādhi ariyo nirāmiso’ti…pe… ‘mahāpurisasevito’ti…pe… ‘santo paṇīto paṭipassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato’ti…pe… ‘so kho panāhaṃ imaṃ samādhiṃ satova samāpajjāmi, sato vuṭṭhahāmī’ti paccattaññeva ñāṇaṃ uppajjatī’’ti (vibha. 804) –

“‘此定是现法乐，且未来有乐果’，他本人即生起此智；‘此定是圣者的、无爱染的’……‘为大士所修习’……‘是寂静的、殊胜的、由轻安所获得的、由一心所达到的，不是以有行、抑制、防护而行’……‘我实于此定，有念地入，有念地出’，他本人即生起此智。”（《分别论》804）

Evaṃ pāḷiyaṃ vuttehi pañcahi paccavekkhaṇañāṇehi yutto arahattaphalasaṅkhāto samāpattiphalasamādhi. So evaṃ hi appitappitakkhaṇe sukhattā paccuppannasukho, purimo purimo pacchimassa pacchimassa samādhisukhassa ceva attanā samuṭṭhāpitampi paṇītarūpena phuṭṭhasakalakāyatāya phalasamāpattito vuṭṭhitakāle atipaṇītaṃ kāyaviññāṇasukhassa paccayattā āyatiṃ sukhavipāko uppajjati, imināpi pariyāyena āyatiṃ sukhavipākoti ekaṃ aṅgaṃ, kilesehi ārakattā ariyo kāmāmisavaṭṭāmisalokāmisānaṃ abhāvā nirāmisoti ekaṃ, buddhādīhi mahāpurisehi sevitattā akāpurisasevisoti ekaṃ, aṅgārammaṇe santatāya, sabbakilesadarathasantatāya ca santo atappanīyaṭṭhena paṇīto [Pg.272] kilesapaṭipassaddhibhāvassa laddhattā paṭipassaddhaladdho ekodibhāvena ca adhigato appaguṇasāsavasamādhi viya sasaṅkhārena sappayogena paccanīkadhamme niggayha kilese vāretvā anadhigatattā na sasaṅkhāraniggayhavāritagato. Puggalassāyaṃ samādhīti evaṃ khīṇāsavassa sativepullappattiyā yathāparicchinnakālavasena imaṃ samādhiṃ satova samāpajjati, uṭṭhahati cāti ekamaṅganti imehi pañcahi aṅgehi sabbākārato yuttattā ‘‘pañcañāṇiko sammāsamādhī’’ti vuccati.

如是于圣典中所说，具足五种省察智、被称为阿罗汉果的果定。此定于每一已安止的刹那皆是乐，故为“现法乐”；又因前前的定乐为后后定乐的因缘，且从果定出定时，由自身所生起的殊胜色遍满全身，成为极其殊胜的身识乐的因缘，故能生起未来的乐果，以此道理，“未来有乐果”为一智支。因远离诸烦恼故为“圣”，因无欲爱、轮回爱、世间爱故为“无爱染”，此为一智支。因被佛陀等大士(mahāpurisa)所修习，非为卑劣之人所修习，此为一智支。因所缘寂静，且一切烦恼热恼皆已寂止，故为“寂静”；因不苦恼之义，故为“殊胜”；因已获得烦恼的轻安，故为“由轻安所得”；因由一境性而达到，非如少功德的有漏定，以有行、抑制、防护而行，此为一智支。此定是关于个人的定，即漏尽者因已达念圆满，能随所预定的时间，有念地入、有念地出，此为一智支。因从各方面具足此五支，故名为“五智正定”。

Pañcakaṃ niṭṭhitaṃ.

五法聚终。

Chakke chasu abhiññāsu paññāti iddhividhe ñāṇaṃ, dibbasotadhātuyā ñāṇaṃ, cetopariye ñāṇaṃ, pubbenivāsānussatiyaṃ ñāṇaṃ, cutūpapāte ñāṇaṃ, āsavānaṃ khaye ñāṇanti evaṃ vuttāni chaḷabhiññācittasampayuttāni ñāṇāni. Tesu pacchimaṃ lokuttaraṃ, sesāni rūpāvacarapañcamajjhānikānīti.

在六法聚中，六神通中的慧是指：神变智、天耳智、他心智、宿命智、生死智、漏尽智。如是所说的六种智慧，是与六神通心相应的智。其中最后一种是出世间智，其余是色界第五禅智。

Chakkaṃ niṭṭhitaṃ.

六法聚终。

Sattake sattasattati ñāṇavatthūnīti ‘‘avijjāpaccayā saṅkhārā’’ti paccavekkhaṇañāṇaṃ ekaṃ, ‘‘asati avijjāya natthi saṅkhārā’’ti ekanti dve ñāṇāni, evaṃ atītepi dve, anāgatepi dveti cha, taṃ chabbidhampi ñāṇaṃ ‘‘khayadhamma’’ntiādinā paccavekkhaṇañāṇena saddhiṃ satta ñāṇāni. Evaṃ sesesupi jātipariyosānesu cāti evaṃ ekādasasu paṭiccasamuppādaṅgesu paccekaṃ kālattayepi anvayabyatirekañāṇaṃ tesaṃ vayadassanañāṇassa ca vasena satta satta katvā sattasattati ñāṇāni.

在七法聚中，七十七智事是指：“无明缘行”的省察智为一，“无明灭则行灭”为一，共二智。如此，过去世亦有二智，未来世亦有二智，合为六智。这六种智慧与“是灭法”等省察智合为七智。如此，其余直至生等十一缘起支，各自于三世中，依顺观智、逆观智，以及它们的坏灭观智，每一支各有七智。如此，总共形成七十七智。

Sattakaṃ niṭṭhitaṃ.

七法聚终。

Aṭṭhakaṃ suviññeyyameva.

八法聚是容易了知的。

Navake navasu anupubbavihārasamāpattīsu paññāti nirodhasamāpattiṃ samāpajjantassa anupaṭipāṭiyā vihātabbato uppādetabbato anupubbavihārasaṅkhātāsu rūpārūpasamāpattīsu [Pg.273] sampayuttā aṭṭha paññā ceva tadanantaraṃ nirodhaṃ phusitvā vuṭṭhitassa nirodhaṃ santato paccavekkhaṇañāṇañcāti nava.

九智：于九次第住中，对欲入灭尽定者，有应依序修习、生起的八种智慧，此八智与名为“次第住”的色界定与无色界定相应；以及随后触及灭尽定而出定者，省察灭尽定为寂静之智，共为九智。

Navakaṃ niṭṭhitaṃ.

九集终。

Dasake tathāgatassāti yathā vipassīādayo pubbakā isayo āgatā, tathā āgatassa sammāsambuddhassa. Tathāgatabalānīti aññehi asādhāraṇāni tathāgatasseva balāni, yathā vā pubbabuddhānaṃ balāni puññussayasampattiyā āgatāni, tathā āgatāni balānītipi attho. Tattha duvidhaṃ tathāgatassa balaṃ kāyabalaṃ, ñāṇabalañca. Tesu kāyabalaṃ hatthikulānusārena veditabbaṃ. Vuttaṃ hetaṃ porāṇehi –

在十集中，“如来”是指如毗婆尸(Vipassī)等过去的仙人到来，如是而来的正等觉者。“如来十力”是指不与其他众生共有的、唯有如来才具有的力量，或者如过去诸佛因福德圆满而成就的力量，此力亦是如是而来之义。其中如来之力有二种：身力与智力。其中，身力应依象的种类而知。古德曾言：

‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti. (vibha. aṭṭha. 760;

ma. ni. aṭṭha. 1.148;

saṃ. ni. aṭṭha. 2.2.22;

a. ni. 10.21;

udā. aṭṭha. 75;

bu. vaṃ. aṭṭha. 1.39;

paṭi. ma. aṭṭha. 2.2.44;

cūḷani. aṭṭha. 81);

“迦罗婆迦与恒伽象，般陀罗、铜色、黄象；香象、吉祥与金象，布萨、六牙此十象。”

Imāni hi dasa hatthikulāni. Tattha kāḷāvakanti pakatihatthikulaṃ, yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakahatthino balaṃ, yaṃ tesaṃ dasannaṃ balaṃ, taṃ ekassa gaṅgeyyassa, tesaṃ dasannaṃ paṇḍarassa, tesaṃ dasannaṃ tambassa, tesaṃ dasannaṃ piṅgalassa, tesaṃ dasannaṃ gandhahatthino, tesaṃ dasannaṃ maṅgalassa, tesaṃ dasannaṃ hemassa, tesaṃ dasannaṃ uposathassa, tesaṃ dasannaṃ balaṃ chaddantassa, yaṃ dasannaṃ chaddantānaṃ balaṃ, taṃ tathāgatassa nārāyaṇabalanti vuccati. Tadetaṃ pakatihatthigaṇanāya hatthīnaṃ koṭisahassaṃ, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti. Idaṃ tāva tathāgatassa kāyabalaṃ. Yāni pana dasabalacatuvesārajjādīni anekāni ñāṇasahassāni, etaṃ ñāṇabalaṃ nāma. Idhāpi ñāṇabalameva adhippetaṃ. Ñāṇañhi akampiyaṭṭhena, upatthambhanaṭṭhena ca balanti vuttaṃ.

此有十种象。其中，迦罗婆迦象(kāḷāvaka)是普通的象种，十个男人的力量，等于一头迦罗婆迦象的力量；十头迦罗婆迦象的力量，等于一头恒河象(gaṅgeyya)的力量；十头恒河象的力量，等于一头般陀罗象(paṇḍara)的力量；十头般陀罗象的力量，等于一头铜色象(tamba)的力量；十头铜色象的力量，等于一头黄象(piṅgala)的力量；十头黄象的力量，等于一头香象(gandhahatthin)的力量；十头香象的力量，等于一头吉祥象(maṅgala)的力量；十头吉祥象的力量，等于一头金象(hema)的力量；十头金象的力量，等于一头布萨象(uposatha)的力量；十头布萨象的力量，等于一头六牙象(chaddanta)的力量；十头六牙象的力量，被称为如来的那罗延力(nārāyaṇabala)。依照普通象的计算，这相当于一百亿头象的力量；依照人的计算，这相当于一千亿人的力量。这即是如来的身力。至于十力、四无畏等无数智慧，这名为智力。此处意指的即是智力。因为智慧以不动摇义、支持义，故名为力。

Yehi [Pg.274] balehi samannāgatoti yehi dasahi ñāṇabalehi upeto. Āsabhaṇṭhānanti seṭṭhaṭṭhānaṃ. Apica gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho. Vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho, sabbagavaseṭṭho nisabho, seto pāsādiko mahābhāravaho sabbaparissayasaho asanisatasaddehipi akampanīyo nisabho, so idha usabhoti adhippeto. Idampi hi tassa pariyāyavacanaṃ. Usabhassa idanti āsabhaṃ. Ṭhānanti tassa nisabhabalasamannāgatassa catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānaṃ, idaṃ pana āsabhaṃ viyāti āsabhaṃ. Yatheva hi nisabhasaṅkhāto usabho usabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi hi dasabalasamannāgato catuvesārajjapādehi aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci appadhaṃsiyo acalena ṭhānena tiṭṭhati, tañcesa paṭijānāti upagacchati na paccakkhāti attani āropeti, tena vuttaṃ ‘‘āsabhaṃ ṭhānaṃ paṭijānātī’’ti (vibha. 760).

“具备诸力者”，即指具有十种智力者。“牛王之位”(āsabhaṇṭhāna)，即最胜之位。此外，百牛之首称为优沙婆(usabha)，千牛之首称为婆娑婆(vasabha)。百牛群之首亦名优沙婆，千牛群之首则称婆娑婆，一切牛中最胜者名为尼沙婆(nisabha)。那白色庄严、能负大重担、能忍受一切困境、纵闻百雷声亦不动摇的尼沙婆，此处即意指优沙婆。这也是它的一个别称。优沙婆的（特性），即是“牛王的”(āsabha)。“位”，即指那具有尼沙婆力量者，以四足踩踏地面而安住不动之位，此位如牛王之位，故名“牛王之位”。正如名为尼沙婆的优沙婆，具有公牛之力，以四足踩踏地面安住不动之位；同样，如来亦具十力，以四无畏为足，压制八众之场，于天人世间不为任何人所倾动，以不动之位安住。他宣称、接受而不拒绝，将此归于自身，故说“宣称牛王之位”。

Parisāsūti aṭṭhasu parisāsu. Sīhanādaṃ nadatīti seṭṭhanādaṃ abhītanādaṃ, sīhanādasadisaṃ vā nādaṃ nadati. Ayamattho sīhanādasuttena dīpetabbo. Yathā vā sīho sahanato ca hananato ca ‘‘sīho’’ti vuccati, evaṃ tathāgatopi lokadhammānaṃ sahanato, parappavādānañca hananato ‘‘sīho’’ti vuccati, tassa nādaṃ nadati.

“在诸会中”，即在八种会中。“作狮子吼”，即作最胜之吼、无畏之吼，或作如狮子吼之吼。此义应以《狮子吼经》阐明。譬如狮子(sīha)因能忍受与能击杀而被称为“狮子”；同样，如来亦因能忍受世间法与能摧破他论而被称为“狮子”，他作此吼。

Brahmacakkantiādīsu brahmanti uttamaṃ visuddhaṃ. Cakka-saddo panāyaṃ ‘‘cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussāna’’ntiādīsu (a. ni. 4.31) sampattiyaṃ dissati. ‘‘Pādatalesu cakkāni [Pg.275] jātānī’’tiādīsu (dī. ni. 2.35; 3.204; ma. ni. 2.386) lakkhaṇe. ‘‘Cakkaṃva vahato pada’’nti (dha. pa. 1) ettha rathaṅge. ‘‘Catucakkaṃ navadvāra’’nti (saṃ. ni. 1.29) ettha iriyāpathe. ‘‘Cakkaṃ pavattaya sabbapāṇina’’nti (jā. 1.7.149) ettha dāne. ‘‘Dibbaṃ cakkaratanaṃ pāturahosī’’ti (dī. ni. 3.85) ettha ratanacakke. ‘‘Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti (jā. 1.1.104; 1.5.103) ettha uracakke. ‘‘Khurapariyantena cepi cakkenā’’ti (dī. ni. 1.166) ettha paharaṇacakke. ‘‘Asanicakka’’nti (dī. ni. 3.61; saṃ. ni. 2.162) ettha asanimaṇḍale. ‘‘Mayā pavattitaṃ cakka’’nti (su. ni. 562) ettha dhammacakke. Idha pana dhammacakke pavattati.

在“梵轮”等词中，“梵”意为至上、清净。“轮”(cakka)一词，则见于：“诸比丘，有此四轮，天人具足之……”等句中，意为成就；“足底生诸轮”等句中，意为相；“如轮之随足”句中，意为车轮；“四轮九门”句中，意为威仪；“为一切有情转轮”句中，意为布施；“天轮宝出现”句中，意为宝轮；“于贪欲者头上，轮子旋转”句中，意为酷刑轮；“即使以利刃之轮”句中，意为武器之轮；“雷电轮”句中，意为雷电盘；“我所转之轮”句中，意为法轮。而此处，则意指法轮。

Dhammacakkañca duvidhaṃ hoti paṭivedhañāṇañca desanāñāṇañca. Tattha paññāpabhāvitaṃ attano ariyaphalāvahaṃ lokuttaraṃ paṭivedhañāṇaṃ, karuṇāpabhāvitaṃ sāvakānaṃ ariyaphalāvahaṃ kāmāvacaraṃ desanāñāṇaṃ, ubhayampi panetaṃ aññehi asādhāraṇaṃ buddhānaññeva orasañāṇaṃ, taṃ pavatteti uppādeti vibhāveti vitthārikaṃ karotīti attho.

法轮有两种：即通达智与说法智。于此，由智慧所引发、为自身带来圣果的出世间通达智，以及由悲心所引发、为弟子带来圣果的欲界说法智，这两者都是诸佛所独有、不与他人共通的嫡传之智。所谓“转”它，就是令它运行、生起、阐明、广布的意思。

Idāni yāni dasa ñāṇāni ādito ‘‘tathāgatabalānī’’ti nikkhittāni, tāni vitthāretuṃ ‘‘katamāni dasa? Idha tathāgato’’tiādimāha. Tattha ṭhānañca ṭhānatoti kāraṇañca kāraṇato. Kāraṇaṃ hi yasmā tattha phalaṃ tiṭṭhati tadāyattavuttitāya uppajjati ceva pavattati ca, tasmā ṭhānanti vuccati. Aṭṭhānañca aṭṭhānatoti akāraṇañca akāraṇato. Yampīti yena ñāṇena yathābhūtaṃ pajānāti, idampi ṭhānāṭhānañāṇaṃ tathāgatassa tathāgatabalaṃ nāma hotīti attho. Evaṃ uparipi sabbattha yojanā veditabbā. Kathaṃ panettha bhagavā ṭhānañca ṭhānato, aṭṭhānañca aṭṭhānato [Pg.276] yathābhūtaṃ pajānātīti? Aṭṭhānametaṃ anavakāso, yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya…pe… kañci dhammaṃ attato upagaccheyya, mātaraṃ jīvitā voropeyya, pitaraṃ…pe… arahantaṃ jīvitā voropeyya, paduṭṭhacittena tathāgatassa lohitaṃ uppādeyya, saṅghaṃ bhindeyya, aññaṃ satthāraṃ uddiseyya, aṭṭhamaṃ bhavaṃ nibbatteyya, netaṃ ṭhānaṃ vijjati, puthujjano panetaṃ sabbaṃ kareyyāti ṭhānametaṃ vijjatīti pajānāti, tathā yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, tathā dve rājāno cakkavattī uppajjeyyuṃ, netaṃ ṭhānaṃ vijjati, eko pana uppajjati, ṭhānametaṃ vijjatīti pajānāti, tathā yaṃ kāyaduccaritādīnaṃ tiṇṇaṃ duccaritānaṃ iṭṭho vipāko, sucaritānañca aniṭṭho vipāko nibbatteyyāti netaṃ ṭhānaṃ vijjati, tabbiparīto pana nesaṃ vipāko nibbatteyyāti ṭhānametaṃ vijjatīti, ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetū paccayā uppādāya, taṃ taṃ ṭhānaṃ, itare aṭṭhānanti yathābhūtaṃ pajānāti, ettha panāyaṃ saṅkhepato aṭṭhakathāvinicchayo. ‘‘Sukhato upagaccheyyā’’ti idaṃ ‘‘ekantasukhī attā’’tiādinā (ma. ni. 3.27) diṭṭhivipallāsavasena sukhato gāhaṃ sandhāya vuttaṃ, saññācittavipallāsavasena pana ariyasāvakopi kilesapariḷāhābhibhūto mattahatthiparitāsito viya, sucikāmo gūthakūpaṃ viya kañci saṅkhāraṃ sukhato upagacchati, attato upagamanavāre kasiṇādipaṇṇattiyā, nibbānassa ca saṅgaṇhanatthaṃ ‘‘saṅkhāra’’nti avatvā ‘‘kañci dhamma’’nti vuttaṃ.

如今，为详述起初所列的“如来力”十种智，故说：“是哪十种？于此，如来……”等。于此，“处如其处”即“因如其因”。因，果依之而立，依之而生起、持续，故称为“处”。“非处如其非处”即“非因如其非因”。凭此智如实了知，此即名为如来之处非处智力。以上诸句亦应如是理解。那么，世尊如何如实了知处与非处呢？“此乃非处，无有是处：具足正见之补特伽罗(puggala)会执任何行为常……执任何法为我；会杀害母亲、父亲、阿罗汉；会以恶意出佛身血；会分裂僧团；会另奉其他导师；会投生第八有。此事无有是处。”他了知：“但凡夫可能会做所有这些事，此事有可能是处。”同样，他了知：“在一个世界系中，两位阿罗汉、正自觉者非前非后地出现，或两位转轮王非前非后地出现，此事无有是处。但只有一位出现，此事有可能是处。”同样，他了知：“身恶行等三恶行产生可喜的果报，此事无有是处；善行产生不可喜的果报，此事无有是处。但与此相反的果报会产生，此事有可能是处。”他如实了知：“凡为某些法生起之因缘者，彼即是处；其余则为非处。”以上是本义注的简要决择。“会执为乐”一句，是针对以“我为恒乐”等邪见方式的见颠倒而说。但圣弟子因想颠倒和心颠倒，被烦恼的炽热所征服时，亦会如被狂象惊吓之人，或如喜好洁净者（误近）粪坑一般，而执某行为乐。在“执为我”的部分，为亦包含遍处(kasiṇa)等概念法及涅槃，故不说“行”，而说“任何法”。

Mātarantiādīsu kiñcāpi ariyasāvako sīsacchedaṃ pāpuṇantopi kunthakipillikaṃ upādāya pāṇātipātaṃ, adinnādānādīsu vā yaṃkiñci duccaritaṃ apāyahetubhūtaṃ kātuṃ bhavantarepi [Pg.277] na sakkoti, puthujjanabhāvassa pana mahāsāvajjatādassanatthamettha pañcānantariyāneva uddhaṭāni. Sāvajjo hi puthujjanabhāvo, yatra hi nāma ānantariyānipi karissatīti. Ettha ca manussabhūtasseva manussabhūtaṃ janikaṃ mātaraṃ, pitaraṃ vā api parivattaliṅgaṃ jīvitā voropentassa kammaṃ ānantariyaṃ hoti. Tiracchānabhūtaṃ pana mātaraṃ, pitaraṃ vā sayaṃ vā tiracchānabhūto manussabhūtaṃ, tiracchānabhūtaṃ vā jīvitā voropento ānantariyaṃ na phusati, kammaṃ pana bhāriyaṃ, ānantariyaṃ āhacceva tiṭṭhati. Arahantampi manussabhūtameva ghātento ānantariyaṃ phusati. Tassa ca puthujjanakāle pahāraṃ datvā arahattaṃ patvā tasmiṃ teneva rogena matepi arahantaghātako hoti, na yakkhabhūtaṃ arahantaṃ, sesaariyapuggale vā manussabhūtepi ghātento, kammaṃ pana ānantariyasadisaṃ hoti. Yaṃ pana puthujjanakāle dinnaṃ dānaṃ arahattaṃ patvā paribhuñjati, puthujjanasseva taṃ dinnaṃ hoti, sesaariyapuggale mārentassa ānantariyaṃ natthi, kammaṃ pana garukaṃ hoti. Ettha ca eḷakādicatukkaṃ veditabbaṃ – ‘‘eḷakaṃ māremī’’ti hi abhisandhinā eḷakaṭṭhāne nipannaṃ mātaraṃ, pitaraṃ, arahantaṃ vā mārento ānantariyaṃ phusati, eḷakābhisandhinā vā mātādiabhisandhinā vā eḷakaṃ mārento ānantariyaṃ na phusati, mātādiabhisandhinā te eva mārento phusateva. Esa nayo coracatukkādīsupi.

关于“母亲”等，虽然圣弟子即使面临被斩首，也不会造作杀生——乃至杀一只昆虫或蚂蚁，或不与取等任何能导致恶趣的恶行，即使在另一生中亦不能为，但是，为显示凡夫状态的重大过患，此处仅举出五无间业。凡夫的状态确实有过患，因为他甚至会造作无间业。于此，只有当身为人类者，杀害了身为人类的生身母亲或父亲——即使是变性者——其业才成为无间业。但若杀害身为畜生的母亲或父亲，或者自己身为畜生而杀害身为人类或身为畜生的父母，则不构成无间业，但其业沉重，仅次于无间业。杀害阿罗汉，也只有当他是人类时，才构成无间业。并且，若在某人为凡夫时攻击他，此人证得阿罗汉果后因那攻击所致的病而死，攻击者也成为杀阿罗汉者。杀害身为夜叉的阿罗汉，或杀害其他身为人类的圣者，不构成无间业，但其业与无间业相似。再者，在凡夫时所作的布施，即使受施者证得阿罗汉果后享用，那仍算是施予凡夫。杀害其他圣者不构成无间业，但其业是沉重的。于此，应知“羊等四法”：即以“我要杀羊”的意图，却杀害了躺在羊的位置上的母亲、父亲或阿罗汉，则构成无间业；以杀羊的意图或杀母亲等的意图而杀了羊，则不构成无间业；以杀母亲等的意图而杀了他们，则确实构成无间业。此理亦适用于“盗贼四法”等。

Lohituppāde tathāgatassa abhejjakāyatāya kuddhacittassa parassa upakkamena cammacchedo, lohitapaggharaṇaṃ vā natthi, devadattena pana paviddhasilāto bhijjitvā gatasakkhalikappahārena viya sarīrassa antoyeva ekasmiṃ ṭhāne yathā khuddikamakkhikāpivanamattampi lohitaṃ visamaṃ samosarati, tathā karontassa ānantariyaṃ hoti, na pana jīvakasseva muducittena duṭṭhalohitaṃ nīharitvā phāsukaṃ karontassa[Pg.278], puññameva panassa hoti, parinibbute bhagavati cetiyaṃ bhindantassa, bodhiṃ chindantassa, dhātūsu upakkamantassa ca ānantariyaṃ na hoti, kammaṃ pana ānantariyasadisaṃ hoti. Bodhirukkhassa pana thūpaṃ vā sadhātukaṃ paṭimaṃ vā bādhayamānaṃ sākhaṃ, cetiyavatthuṃ bhinditvā gacchantaṃ bodhimūlañca chinditvā harituṃ vaṭṭati. Sacepi sākhāya nilīnā sakuṇā cetiye vaccaṃ pātenti, chindituṃ vaṭṭati. Paribhogacetiyato hi sarīracetiyameva mahantataraṃ. Dhātunidhānarahitaṃ paṭimāgharaṃ vā bodhigharaṃ vā bādhentaṃ sākhaṃ chindituṃ na vaṭṭati, ojoharaṇasākhaṃ, panassa pūtiṭṭhānaṃ vā chindituṃ vaṭṭati, sarīrapaṭijaggane viya puññameva hoti.

关于出佛身血：由于如来的身体不可破坏，他人以嗔心加害，不会有皮肤破裂或血液流出。但是，如提婆达多(Devadatta)投掷的石头，其碎裂飞出的石片击中身体某处，使血液不均匀地聚集，量如小苍蝇所饮，如此行者，其业成为无间业。但不如耆婆(Jīvaka)那样，以柔软心取出恶血使之安乐，他反而只有福德。在世尊般涅槃后，破坏塔、砍伐菩提树或侵犯舍利，不成为无间业，但其业与无间业相似。但是，若菩提树的树枝妨碍塔或有舍利的像，或其树根破坏塔基而生长，则可以砍掉并移走。如果停在树枝上的鸟在塔上排泄，那树枝也可以砍掉，因为相比资具塔，遗身塔确实更重大。妨碍没有存放舍利的像堂或菩提树堂的树枝，则不应砍掉。但是，吸取养分的树枝或其腐烂之处，则可以砍掉，就像照料身体一样，只有福德。

Saṅghabhede samānasaṃvāsasīmāya samānasaṃvāsake saṅghe ekato ṭhite visuṃ vaggasaṅghaṃ gahetvā pañcahi kāraṇehi saṅghaṃ bhindantassa saṅghabhedo hoti ānantariyakammañca. Vuttaṃ hetaṃ ‘‘pañcahi, upāli, ākārehi saṅgho bhijjati. Katamehi pañcahi? Kammena uddesena voharanto anussāvanena salākaggāhenā’’ti (pari. 458). Tattha kammenāti apalokanādīsu catūsu aññatarena kammena. Uddesenāti pātimokkhuddesena. Voharanto kathayanto tāhi tāhi upapattīhi ‘‘adhammaṃ dhammo’’tiādīni aṭṭhārasa bhedakaravatthūni dīpento. Anussāvanenāti ‘‘nanu tumhe jānātha mayhaṃ bahussutādibhāvaṃ, kathaṃ hi nāma mādiso uddhammaṃ ubbinayaṃ satthusāsanaṃ gāheyya, kimahaṃ apāyato na bhāyāmī’’tiādinā nayena kaṇṇamūle vacībhedaṃ katvā anussāvanena. Salākaggāhenāti evaṃ vohārānussāvanehi tesaṃ cittaṃ upatthambhetvā anivattidhammaṃ katvā ‘‘gaṇhatha imaṃ salāka’’nti salākaggāhena.

关于破僧：在同一住处、同一戒场的僧团中，有人另外组成派别，以五种原因分裂僧团，即构成破僧，是无间业。经中说：“优波离，僧团以五种方式分裂。是哪五种呢？通过羯磨、诵戒、言说、私下劝说、取筹。”此中，“羯磨”是指四种羯磨中的任何一种。“诵戒”是指诵波罗提木叉。“言说”是指以种种理由宣扬“非法是法”等十八种破僧事。“私下劝说”是指在他人耳边制造言语分裂而劝说：“难道你们不知道我博学多闻吗？像我这样的人怎么会接受非法、违背毗奈耶、违背导师的教导呢？难道我不害怕堕入恶道吗？”“取筹”是指用言说和私下劝说来巩固他们的心意，使他们坚决不退转，然后让他们“拿这筹码”来进行取筹。

Ettha [Pg.279] ca kammameva uddeso vā pamāṇaṃ, vohārānussāvanasalākaggāhā pana pubbabhāgā. Tesu nipphannesupi abhinnova hoti saṅgho. Yadā pana vohārānussāvanehi cattāro vā atireke vā bhikkhū salākaṃ gāhetvā vaggaṃ saṅghaṃ gahetvā visuṃ kammaṃ vā uddesaṃ vā karoti, tadā saṅgho bhinno nāma hoti. Abhedapurekkhārassa pana samaggasaññāya vaṭṭati. Samaggasaññāya hi karontassa neva bhedo hoti, na ānantariyaṃ, tathā tato ūnaparisāya karontassa. Vuttaṃ hetaṃ ‘‘ekato, upāli, cattāro honti ekato cattāro, navamo anussāvetī’’tiādi (cūḷava. 351).

于此，唯有羯磨或诵戒才是标准，而言说、私下劝说、取筹只是准备阶段。即使这些准备阶段完成了，僧团也还未分裂。然而，当通过言说和私下劝说，有四位或更多的比丘取筹，组成派别，单独进行羯磨或诵戒时，此时僧团才称为分裂。但对于以不分裂为目的、仅以僧团和合之想而行事者，这是允许的。因为以僧团和合之想而行事，既不会导致分裂，也不会构成无间业；同样，以不足法定人数的僧团行事也不会。正如所说：“优波离，一边有四人，另一边也有四人，第九个人负责宣告”等等。

Imesu pana pañcasu ānantariyesu saṅghabhedo vacīkammaṃ, sesāni kāyakammāni, sabbāneva kho tāni kāyadvāratopi vacīdvāratopi samuṭṭhahanti. Saṅghabhedopi hi hatthamuddāya bhedaṃ karontassa kāyadvāratopi samuṭṭhāti, saṅghabhedo cettha kappaṭṭhitiyo. Kappavināse eva hi saṅghabhedato muccati, sesānaṃ pana tathā niyamo natthi. Yena ca pañcapetāni kammāni katāni honti, tassa saṅghabhedova niraye vipaccati, sesāni ‘‘ahosi kammaṃ nāhosi kammavipāko’’ti evamādīsu saṅkhyaṃ gacchanti. Saṅghabhedābhāve lohituppādo, tadabhāve arahantaghāto, tadabhāve mātughāto, pitughāto vā, tasmimpi sīlasampannatare. Purimāni cettha cattāri sabbesaṃ gahaṭṭhapabbajitānaṃ sādhāraṇāni, saṅghabhedo pana pakatattassa bhikkhunova, asādhāraṇo aññesaṃ, bhikkhunīpi hi saṅghaṃ na bhindati, pageva itare. Pañcapi cetāni dukkhavedanāsampayuttāni, dosamūlāni cāti veditabbāni.

在这五种无间业中，破僧是语业，其余是身业。然而，所有这些业都既可以从身门生起，也可以从语门生起。例如，以手势进行破僧，就是从身门生起。此中，破僧是劫住业，只有到劫坏时，才能从破僧之业中解脱，其余诸业则没有这样的规定。若有人造作了这五种业，则只有破僧之业会在地狱中成熟，其余诸业则归于“有业而无业报”一类。若无破僧，则出佛身血业成熟；若无此业，则杀阿罗汉业成熟；若无此业，则杀母或杀父业成熟，此二者中又以杀害戒行更圆满者为重。此中，前四种业是在家、出家众所共通的，而破僧仅为正常状态的比丘所能为，非他人所能为，因为连比丘尼都不能破僧，更何况其他人。应当知道，这五种业都与苦受相应，且以嗔为根。

Aṭṭhamaṃ bhavaṃ nibbatteyyāti ettha ariyasāvakassa aṭṭhamabhavāgahaṇaṃ kena niyāmitanti? Vipassanāya. Yassa hi sā [Pg.280] tikkhā, so ekaṃ eva bhavaṃ nibbattitvā arahattaṃ patvā ekabījī nāma hoti. Yassa mandā, so dutiye…pe… chaṭṭhe vā bhave arahattaṃ patvā kolaṃkolo nāma hoti. Yassa pana atimandā, so sattamaṃ bhavaṃ nātikkamati, tattha niyamena arahattaṃ pāpuṇitvā sattakkhattuparamo nāma hoti. Sacepi hissa sattame bhave niddaṃ okkantassa matthake asani vā pabbatakūṭo vā pateyya, tasmimpi kāle arahattaṃ patvāva parinibbāti. Uttamakoṭiyā hi sattamabhavānatikkamanaññeva sandhāyeva ‘‘niyato sambodhiparāyaṇo’’ti (ma. ni. 1.66; 2.169; saṃ. ni. 5.998) vuttoti.

问：圣弟子不再受第八有，这是由什么决定的呢？答：由观(vipassanā)决定。若观锐利，则只再生一有即证得阿罗汉果，称为“一种子”(ekabījī)；若观迟缓，则在第二有……乃至第六有证得阿罗汉果，称为“家家”(kolaṃkolo)；若观非常迟缓，则不会超过第七有，必定于彼处证得阿罗汉果，称为“极七返有”(sattakkhattuparamo)。即使他在第七有睡眠时，头顶被雷电或山峰击中，也会在那时证得阿罗汉果后才般涅槃。之所以说“决定趣向正觉”(niyato sambodhiparāyaṇo)，正是针对最上根者（即最迟钝者）也不会超过第七有这一点而说的。

Ekissā lokadhātuyā dve arahanto sammāsambuddhātiādīsu dasasahassacakkavāḷasaṅkhātaṃ jātikhettaṃ ekā lokadhātu nāma āṇāvisayakhettesu buddhuppattisaṅkāya evābhāvato. Tattha dvinnaṃ buddhānaṃ uppattipaṭisedhaṃ akatvā jātikhette eva kato. Ṭhapetvā imaṃ cakkavāḷaṃ aññasmiṃ cakkavāḷe buddhā na uppajjanti buddhattahetūnaṃ anādibuddhaparamparādīnaṃ tathābhāvā. Tato eva hi sattā niravasesato nibbutiṃ na pāpuṇanti. Yadi hi sabbacakkavāḷesu buddhā uppajjeyyuṃ, sabbe sattā ito pubbe niravasesato nibbutiṃ pāpuṇeyyuṃ, na ca taṃ atthi, tasmā anādibuddhaparamparāya vivaṭṭūpanissayasampannānaṃ nivāsabhūte imasmiṃ cakkavāḷe eva uppajjantīti veditabbā. Te cetthāpi dullabhā, tesaṃ dullabhattā evettha kappānaṃ asaṅkhyeyyampi buddhuppādarahitaṃ hoti. Yadi ca te sulabhā bhaveyyuṃ, ekasmiṃ vivaṭṭaṭṭhāyiasaṅkhyeyye catusaṭṭhibuddhānampi uppajjituṃ sakkā bhaveyya antarakappassa buddhantarattā. Bhaddakappesu cettha pañca buddhā eva uppajjanti. Kathaṃ panetthāpi dullabhatarā cakkavāḷantaresu uppajjeyyuṃ, buddhānañca dullabhatā kāraṇadullabhatāya, tasmā imasmiññeva [Pg.281] cakkavāḷe buddhā uppajjanti? Etthāpi na devabrahmalokesu, manussaloke eva pana uppajjanti ettheva sabbaso tividhasaddhammādhārassa saṅgharatanassa pātubhāvato, itaralokesu niravasesato pakārāsambhavato ca.

在“一个世界(lokadhātu)中不会有两位阿罗汉、正自觉者[同时出现]”等（经文）中，所谓“一个世界”，是指由一万个轮围世界组成的生处(jātikhetta)，因为在教令所及的区域(āṇāvisayakhetta)中，佛陀出世的数量并非如此。禁止两位佛陀出世的规定，并非在教令所及的区域中制定，而仅在生处中制定。除了这个轮围世界，佛陀不会在其他轮围世界出世，因为成佛之因、无始的佛陀传承等就是如此。正因如此，众生才不会全部证得涅槃。如果佛陀在所有轮围世界出世，那么所有众生在此之前就已全部证得涅槃了，但事实并非如此。因此，应知他们只出现于这个作为具足令轮回中止之近因者的住处之轮围世界中。即使在此，他们也是稀有的；正因为他们稀有，所以此处有无数劫都没有佛陀出世。如果他们容易出现，那么在一个令轮回中止而住立的无量劫中，甚至可能出现六十四位佛陀，因为中劫(antarakappa)就是佛陀的间隔。而在贤劫(Bhaddakappa)中，只出现五位佛陀。既然在此处都如此稀有，在其他轮围世界中又怎能出世呢？佛陀的稀有是由于其因的稀有。因此，佛陀只在这个轮围世界出世。即使在此，他们也不出世于天界或梵天界，而只出世于人界，因为作为三类正法之所依的僧宝只在这里完全出现，而在其他世界则完全不可能。

Yadi hi buddhā devalokādīsu uppajjeyyuṃ, manussā bhayena upasaṅkamitumeva na sakkonti, pageva dhammasavanapabbajjādiṃ kātuṃ, teneva amhākaṃ bodhisatto attano rūpakāyānubhāvādisampattiyā uppannaamanussasaṅkākutūhalaṃ janaṃ nijjhāpetuṃ uttānaseyyakādiniyāmena vaḍḍhitvā dārapariggahādiṃ akāsi, evaṃ katvā pabbajitampi naṃ rājagahe piṇḍāya pavisitvā paṇḍavapabbatapasse nisīditvā piṇḍapātaṃ paribhuñjantaṃ bimbisāro nānappakārato manussabhāvaṃ vicinitvāva upasaṅkamituṃ visahi, no aññathā. Lokanitthāraṇatthāya hi buddhā uppajjanti, na attano sakkārādiatthāya, tasmā manussesu eva uppajjantīti veditabbo. Tatthāpi imasmiṃ jambudīpe eva, tatthāpi imasmiṃ majjhimapadese eva. Na kevalañca buddhāva, paccekabuddhā, aggasāvakamahāsāvakā ca cakkavattiādayo ca aññepi puññavantasattā ettheva uppajjanti.

如果佛陀出世于天界等地，人们会因恐惧而无法走近，更不用说听闻佛法、出家等了。为此，我们的菩萨为了消除人们对他是否为人的疑虑与好奇——这是由他色身与威力等成就所引起的——便以仰卧等方式成长，并且娶妻等等。如此行事之后，当他出家进入王舍城(Rājagaha)乞食，坐在畔达瓦(Paṇḍava)山边食用乞得的食物时，频婆娑罗(Bimbisāra)王也是在以各种方式探查确认其为人之后，才敢于走近，否则不敢。佛陀出世是为了度脱世间，而非为了自己的名闻利养等，因此应知他们只出世于人间。即使在人间，也只出世于此瞻部洲(Jambudīpa)；即使在此瞻部洲，也只出世于此中部地区。不仅佛陀，独觉佛、上首弟子、大弟子、转轮王以及其他有福德的众生，也都只在这里出世。

Apubbaṃ acarimanti ettha mātukucchismiṃ paṭisandhiggahaṇato pure pubbaṃ nāma, dhātuantaradhānato pacchā carimaṃ nāma, ubhinnamantarā apubbaṃ acarimaṃ nāma. Etthantare aññassa buddhassa uppatti nivāritā, dhātuantaradhāne pana jāte aññassa uppatti na nivāritā. Kiñcāpi na nivāritā, antarakappaṃ pana khepetvāva uppajjantīti veditabbaṃ.

关于“非前非后”(apubbaṃ acarimaṃ)：此处，在母胎中接受结生之前称为“前”，在舍利隐没之后称为“后”，两者之间称为“非前非后”。在此期间，另一位佛陀的出世是被阻止的；但在舍利隐没发生后，另一位佛陀的出世则不被阻止。虽然不被阻止，但应知他是在度过一个中劫(antarakappa)后才出世的。

Pañca hi antaradhānāni nāma adhigamaantaradhānaṃ paṭipattiantaradhānaṃ pariyattiantaradhānaṃ liṅgaantaradhānaṃ dhātuantaradhānanti. Tattha adhigamoti maggaphalābhiññāpaṭisambhidāyo, so [Pg.282] parihāyamāno paṭisambhidāto paṭṭhāya parihāyati. Parinibbānato hi vassasahassameva paṭisambhidā nibbattetuṃ sakkonti, tato paraṃ abhiññā, tāpi nibbattetuṃ asakkontā sukkhavipassakakhīṇāsavā honti, tato anāgāmino, tato sakadāgāmino, sotāpannā ca honti, tesu dharantesupi adhigamo anantarahitova hoti, pacchimakassa pana sotāpannassa jīvitakkhayena adhigamo antarahito nāma hoti. Idaṃ adhigamaantaradhānaṃ.

有五种隐没，即：证悟隐没、行道隐没、教理隐没、形相隐没、舍利隐没。其中，证悟(adhigama)是指道、果、神通、无碍解。当它衰退时，从无碍解开始衰退。因为从般涅槃起一千年内，他们能够生起无碍解；此后是神通，当他们也无法生起神通时，就成为纯观的漏尽者；此后有不还者，然后是一来者和入流者。当他们还在世时，证悟尚未隐没；但随着最后一位入流者的命终，证悟就称为隐没了。这就是证悟隐没。

Tato maggaphalāni nibbattetuṃ asakkontā ‘‘natthi dāni no ariyadhammapaṭivedho’’ti jhānavipassanāsu vosānaṃ āpajjitvā kosajjabahulā catupārisuddhisīlamattaṃ rakkhanto aññamaññaṃ na codenti, na sārenti, akukkuccakā honti, tato paṭṭhāya khuddānukhuddakāni maddanti, tato garukāpattiṃ āpajjanti, pārājikamattameva rakkhanti, tesu dharantesupi paṭipatti anantarahitāva hoti, pacchimakassa pana bhikkhuno sīlabhedena vā jīvitakkhayena vā paṭipatti antarahitā nāma hoti. Idaṃ paṭipattiantaradhānaṃ nāma.

此后，由于不能生起道与果，他们便想：“如今我们没有圣法的证悟了”，于是在禅那与观(vipassanā)中放弃，变得懈怠，仅仅守护四种清净戒，彼此不劝诫，不提醒，不感懊悔。从那时起，他们违越了小小戒，然后犯下重罪，仅仅守护不犯波罗夷(pārājika)。即使在他们住世时，实行也尚未隐没，但对于最后一位比丘，由于戒的毁坏或生命的终结，实行才被称为隐没。这被称为实行的隐没。

Pariyattīti sāṭṭhakathaṃ tepiṭakaṃ buddhavacanaṃ, gacchante gacchante kāle adhammikehi kaliyugarājādīhi vipannasassādisampattitāya paccayadāyakā duggatā honti, bhikkhū ca paccayehi kilamantā antevāsike gahetuṃ na sakkonti. Tato aṭṭhakathā parihāyati, pāḷivaseneva pariyattiṃ dhārenti, tato pāḷiṃ sakalaṃ dhāretuṃ na sakkonti, paṭhamaṃ abhidhammapiṭakaṃ parihāyati, tañcassa parihāyanaṃ matthakato paṭhāya. Paṭhamameva hi mahāpakaraṇaṃ parihāyati, tato yamakaṃ kathāvatthu puggalapaññatti dhātukathā vibhaṅgo dhammasaṅgaho ca anukkamena parihāyanti, tato matthakato paṭṭhāya suttantapiṭakaṃ parihāyati, paṭhamaṃ hi aṅguttaranikāyo [Pg.283] ekādasakanipātato paṭṭhāya yāvaekakanipātā parihāyati, tato matthakato paṭṭhāya saṃyuttanikāyo, paṭhamaṃ hi mahāvaggo parihāyati, tato saḷāyatanavaggo khandhakavaggo nidānavaggo sagāthāvaggoti, evaṃ majjhimanikāyadīghanikāyādayo ca matthakato paṭṭhāya parihāyanti, tato vinayapiṭakameva tiṭṭhati, tampi parivārato paṭṭhāya yāva mahāvibhaṅgā parihāyati, tato uposathakkhandhakato mātikāmattameva dhārenti, tadāpi yāva catuppadikāpi gāthā manussesu pavattati, tāva pariyatti anantarahitāva hoti, tāya antarahitāya pariyatti antarahitā nāma hoti. Idaṃ pariyattiantaradhānaṃ nāma.

教理，即带有义注的三藏佛语。随着时间流逝，由于不法的恶世君王等，作物收成毁坏，资具的布施者们变得贫穷，比丘们也为资具所困，无法摄受弟子。于是，义注逐渐隐没，他们仅凭巴利圣典受持教理。然后，他们无法完整地受持巴利圣典，首先是阿毗达摩藏隐没，其隐没从首部开始。最先隐没的是《发趣论》，然后依次是《双论》、《论事》、《人施设论》、《界论》、《分别论》和《法集论》。然后，《经藏》从首部开始隐没。最先隐没的是《增支部》，从十一集开始直到一集；然后是相应部从首部开始隐没，最先是《大品》，然后是《六处品》、《蕴品》、《因缘品》和《有偈品》。同样，《中部》、《长部》等也从首部开始隐没。然后，只剩下《律藏》存留，它也从《附随》开始直到《大分别》而隐没。然后，他们只受持布萨犍度的纲目。即使在那时，只要人间还流传着一首四句偈，教理就尚未隐没。当它也隐没时，教理才被称为隐没。这被称为教理的隐没。

Gacchante gacchante kāle pattacīvaraggahaṇādiākappaṃ na pāsādikaṃ hoti, nigaṇṭhādayo viya alābupattādiṃ aggabāhāya pakkhipitvāpi olambitvāpi sikkāya olaggetvāpi vicaranti, cīvararajanampi na sāruppaṃ, oṭṭhaṭṭhikavaṇṇaṃ katvā dhārenti, tato rajanampi ovaṭṭikavijjhanampi na hoti, dasā chetvā paribbājakā viya kāsāvamattameva dhārenti, tato parikkhīṇe kāle khuddakakāsāvakhaṇḍaṃ hatthe vā gīvāya vā bandhitvā kasikammādīni katvā dārabharaṇādiṃ karonti, tadā dakkhiṇaṃ dento jano saṅghaṃ uddissa etesaṃ deti, idaṃ sandhāya bhagavatā vuttaṃ ‘‘bhavissanti kho panānanda, anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā, tesu dussīlesu saṅghaṃ uddissa dānaṃ dassanti, tadāpahaṃ, ānanda, saṅghagataṃ dakkhiṇaṃ asaṅkhyeyyaṃ appameyyaṃ vadāmī’’ti (ma. ni. 3.380). Tato ‘‘papañco esa, kiṃ iminā amhāka’’nti taṃ kāsāvakhaṇḍaṃ chinditvā araññe khipanti, etasmiṃ [Pg.284] kāle liṅgaṃ antarahitaṃ nāma hoti. Idaṃ liṅgaantaradhānaṃ nāma.

随着时间流逝，执持衣钵等威仪变得不庄严，他们像尼干陀等人一样，或将葫芦钵等置于上臂，或悬挂，或用网兜吊着而行。染衣也不适宜，他们将衣服染成驼骨色来穿。于是，既不染色，也不修补。他们像外道一样剪去衣边，只穿着袈裟。到了衰败时期，他们把小块袈裟系在手上或颈上，从事农作等来养家糊口。那时，人们为了僧伽而向他们布施。就此，世尊说道：“阿难，未来之世，将有徒有其名、颈缠袈裟、毁坏戒行、本性邪恶之人。人们将为了僧伽而向那些毁戒者布施。阿难，即使在那时，我仍说，施予僧伽的供养是无量无数的。”然后他们想：“这是虚饰，与我们何干？”便将那块袈裟割下，丢进森林里。此时，即被称为相状的隐没。这被称为相状的隐没。

Tato tattha tattha sakkārasammānaṃ alabhamānā dhātuyo buddhānaṃ adhiṭṭhānabalena sakkārasammānalabbhamānakaṭṭhānaṃ gamissanti, tato sabbattha alabhamānā sabbadhātuyo mahābodhimaṇḍameva gamissanti. Sāsapamattāpi hi dhātu na antarā nassissati, tā pana bodhimaṇḍe pallaṅkena nisinnabuddhasarīrasiriṃ, yamakapāṭihāriyañca dassessanti, tato dhātusarīrato tejo samuṭṭhāya taṃ sarīraṃ apaṇṇattikabhāvaṃ gameti, tadā dasasahassacakkavāḷe devatā parinibbānadivase viya paridevitvā pūjāsakkāraṃ katvā pakkamanti. Idaṃ dhātuantaradhānaṃ nāma.

此后，舍利因处处得不到供养与尊敬，凭借诸佛的加持力，将前往能够得到供养与尊敬之处；之后，如果所有地方都得不到供养，所有舍利都将前往大菩提场。即使是芥子大小的舍利也不会中途消失，它们将在菩提场示现结跏趺坐的佛陀身形光辉，以及双神变；然后从舍利身中生起火焰，使该身体进入不可描述的状态，那时一万个轮围世界的诸天，如同佛陀般涅槃日一样悲叹，做完供养与尊敬后离去。这被称为舍利隐没。

Imassa pañcavidhassa antaradhānassa pariyattiantaradhānameva mūlaṃ. Pariyattiyaṃ hi sati paṭivedhādayopi naṭṭhā nāma na honti, asati naṭṭhāti. Yathā ca nidhikumbhiyā jānanatthāya pāsāṇapiṭṭhe upanibaddhaakkharesu dharantesu nidhikumbhi naṭṭhā nāma na hoti, akkharesu pana naṭṭhesu naṭṭhā, evaṃsampadamidaṃ veditabbaṃ. Yathāha –

此五种隐没之中，教理隐没才是根本。因为教理存在，通达等法实际上也不算隐没；教理不存在，才算隐没。例如，为了知道宝藏埋藏的地方，在石板上刻上文字作为标记，只要文字还在，宝藏就不算隐没；一旦文字消失，宝藏就算隐没了，此事亦应如是理解。正如所说——

‘‘Yāva tiṭṭhanti suttantā,Vinayo yāva dippati;

Tāva dakkhanti ālokaṃ,Sūriye abbhuṭṭhite yathā.

“只要经教住世，只要律藏辉耀；人们便能得见光明，犹如旭日东升。

‘‘Suttantesu asantesu,Pamuṭṭhe vinayamhi ca;

Tamo bhavissati loke,Sūriye atthaṅgate yathā.

“若经教不存，且律藏遗失；世间将陷于黑暗，犹如日落西山。

‘‘Suttante [Pg.285] rakkhite sante,Paṭipatti hoti rakkhitā;

Paṭipattiyaṃ ṭhito dhīro,Yogakkhemā na dhaṃsatī’’ti;

(A. ni. aṭṭha. 1.1.130;

sārattha. ṭī. pācittiya 3.438);

“若经教受护，行持亦受护；智者安住于行持，则不从安稳中退失。”

Evamimesu pañcasu antaradhānesu dhātuantaradhānato pacchā carimaṃ nāmāti veditabbaṃ.

如此，在这五种隐没中，应知舍利隐没之后，即名为“后”。

Kasmā pana dve sammāsambuddhā apubbaṃ acarimaṃ na uppajjantīti? Niratthakatova. Ekova hi sammāsambuddho anantesu cakkavāḷesu sabbasattānampi yadi upanissayo bhaveyya, ekakkhaṇe sapāṭihāriyaṃ sabbānukūlaṃ dhammaṃ desetvā te vinetuṃ sakkoti, kimaṅgaṃ pana nānakkhaṇesu, tasmā ekasmiṃ kāle anekesaṃ sammāsambuddhānaṃ uppatti niratthikāva. Anatthakatā pana anacchariyaagāravavivādādidosato ceva mahāpathaviyā dvinnaṃ buddhānaṃ dhāraṇe asamatthatāya vikiraṇādidosato ca veditabbā. Cakkavattino pana ekasmiṃ cakkavāḷe dve ekato na uppajjanti, ekova uppajjati. Nānācakkavāḷesu pana bahūpi ekato uppajjantīti veditabbā. Ettha hi ‘‘ekissā lokadhātuyā’’ti etassa ekasmiṃ cakkavāḷeti attho gahetabbo. Apubbaṃ acarimañcettha cakkaratanapātubhāvaantaradhānānaṃ vemajjhaṃ veditabbaṃ. Antaradhānañcassa cakkavattino kālakiriyato, pabbajjāto vā sattame divase hoti, tassa ca ānubhāvena dvinnaṃ ekattha sahaanuppatti ca veditabbā. Sesaṃ suviññeyyameva. Ṭhānāṭhānañāṇabalaṃ paṭhamaṃ.

然而，为何两位正等觉者不会不前不后地出现呢？因为毫无意义。一位正等觉者，如果在无量世界中的所有众生都有得度的助缘，他也能于一瞬间示现神变，宣说一切相应的法来调伏他们，何况是在不同的时刻呢？因此，在同一时间出现多位正等觉者是毫无意义的。应当知道，这会带来过患，例如令人不觉稀有、不生恭敬、发生争论等过失，并且大地无法同时承受两位佛陀，会导致崩裂等过失。至于转轮王(cakkavattin)，在一个轮围世界里，不会同时出现两位，只会有一位出现。但在不同的轮围世界里，可以同时出现多位。这里，“于一世界(ekissā lokadhātuyā)”的意思应该理解为“一个轮围世界”。此处，所谓不前不后，应知是指轮宝(cakkaratana)出现与隐没之间的期间。轮宝的隐没，是在转轮王去世或出家后的第七天发生。并且应知，通过他的威力，两位转轮王不会同时出现在一处。其余的都很容易理解。第一是处非处智力。

Dutiye kammasamādānānanti samādiyitvā katānaṃ kusalākusalānaṃ, kammameva vā kammasamādānaṃ. Ṭhānaso hetusoti paccayato ceva hetusaṅkhātakāraṇato ca[Pg.286]. Tattha gatiupadhikālapayogā vipākassa paccayā, kammaṃ hetu. Tadubhayato kammavipākaṃ yathābhūtaṃ pajānāti. Kathaṃ? Bhagavā hi ‘‘ekaccassa bahūni pāpakammāni gatiupadhikālapayogānaṃ sampattiyā paṭibāhitāni na vipaccanti, tesaṃ vipattiṃ āgamma vipaccanti, ekaccassa bahūni kalyāṇakammāni tesaṃ vipattiyā paṭibāhitāni na vipaccanti, tesaṃ sampattiṃ āgamma vipaccantī’’ti pajānāti.

第二，关于诸业的受持(kammasamādānānaṃ)，是指受持后所造的善与不善业，或者业本身就是业的受持。“以处、以因”(ṭhānaso hetuso)是指从缘以及从被称为“因”的原因。在这里，趣、所依、时、加行是果报的缘，业是因。他从这两方面如实了知业与果报。如何了知呢？世尊了知：“某个人的许多恶业，因趣、所依、时、加行的圆满而受到抑制，没有成熟；当那些条件不圆满时，就成熟了。某个人的许多善业，因那些条件不圆满而受到抑制，没有成熟；当那些条件圆满时，就成熟了。”

Tattha gativipattīti cattāro apāyā. Gatisampattīti manussadevagatiyo. Upadhīti attabhāvo. Tassa samiddhi sampatti nāma, asamiddhi vipatti nāma. Kālasampattīti surājasumanussakālasaṅkhāto sampannakālo, tappaṭipakkho kālavipatti nāma. Tassa tassa pana kammassa sammāpayogo payogasampatti, micchāpayogo payogavipatti nāma. Tattha hi ekaccassa kusalakammena devagatiādīsu gatiyaṃ nibbattassa taṃ gatisampattiṃ āgamma kusalāni eva vipaccanti. Tāya pana gatisampattiyā paṭibāhitāni akusalāni tattha vipaccituṃ na sakkonti. Tāni puna nirayādīsu apāyesu nibbattassa taṃ gativipattiṃ āgamma yathāsukhaṃ vipaccanti. Tāya pana gativipattiyā paṭibāhitāni kusalāni tattha vipaccituṃ na sakkonti. Ekaccassa dassanīyenābhirūpena kāyena samannāgatassa yadipi so dāso vā hoti hīnajacco vā, taṃ upadhisampattiṃ āgamma kusalāni evassa vipaccanti. Tādisaṃ hi surūpaṃ ‘‘ayaṃ kiliṭṭhakammassa nānucchaviko’’ti uccesu amaccādiṭṭhānesu ṭhapenti, caṇḍālimpi surūpaṃ aggamahesiādiṭṭhānesu ṭhapenti. Tāya pana upadhisampattiyā paṭibāhitāni akusalānassa vipaccituṃ na sakkonti. Tāni pana upadhivipattiyaṃ ca ṭhitassa yathāsukhaṃ vipaccanti. Rājakulādīsu hi uppannampi durūpaṃ hīnesu ṭhapenti. Ekaccassa pana paṭhamakappikānaṃ vā cakkavattirañño vā buddhānaṃ vā surājasumanussānaṃ [Pg.287] sampanne kāle nibbattassa taṃ kālasampattiṃ āgamma kusalāni eva vipaccanti, na akusalāni. Tāni puna durājadumanussānaṃ vipanne kāle taṃ kālavipattiṃ āgamma vipaccanti, na pana kusalāni tāya kālavipattiyā paṭibāhitattā. Ekaccassa pana sīlasaṃyamādianavajjapayogena ceva sāvajjena vā anavajjena vā desakālānusārena āyudhasippādipayogasāmatthiyena ca samannāgatassa taṃ payogasampattiṃ āgamma kusalāni eva vipaccanti, na akusalāni. Tāni puna yathāvuttaviparītapayogavipattiṃ āgamma vipaccanti, na pana kusalāni tāya paṭibāhitattā. Yuddhādīsu hi pāṇātipātādiakusalaṃ karontāpi taṃtaṃāyudhasippādipayogasampattiṃ nissāyeva senāpatiṭṭhānādimahāsampattiṃ labhanti, na pana taṃ akusalaṃ nissāya. Yathā dānaveyyāvaccādīsu kusalaṃ karontāpi adhimattavāyāmādipayogavipattiṃ nissāya anayabyasanampi pāpuṇanti, na pana taṃ kusalaṃ nissāya. Evametāhi catūhi sampattīhi, vipattīhi ca kusalākusalānaṃ vipaccanāvipaccanavibhāgaṃ bhagavā yathābhūtaṃ pajānāti. Ayaṃ tāvettha vibhaṅganayena dutiyabalassa vibhāvanā.

此处，“趣的不圆满”(gativipatti)是四恶趣。“趣的圆满”(gatisampatti)是人趣与天趣。“所依”(upadhi)是自体。其圆满名为“圆满”，不圆满名为“不圆满”。“时的圆满”(kālasampatti)是指贤君善民所处的圆满时代，与此相反的称为“时的不圆满”(kālavipatti)。对于各种业来说，正确的加行是“加行的圆满”(payogasampatti)，错误的加行是“加行的不圆满”(payogavipatti)。在此，有些人因善业而投生到天趣等善趣，依靠这种趣的圆满，唯有善业成熟；恶业则被该趣的圆满所抑制，无法在此成熟。那些恶业在投生至地狱等恶趣时，依此趣的不圆满，方能轻易成熟；善业则被该趣的不圆满所抑制，无法在此成熟。有些人即使是奴隶或出身低贱，但如果具有悦意俊美的身体，依此所依的圆满，唯有其善业成熟。因为人们会认为如此俊美之人“不应造作染污之业”，而将其安置于大臣等高位；即使是俊美的旃陀罗女，亦会被立为王后等。恶业则被该所依的圆满所抑制，无法成熟。然而当其处于所依的不圆满时，恶业则能轻易成熟。即使出生于王族，若容貌丑陋，亦会被安置于卑贱之位。有些人出生在初劫时期，或转轮王出世之时，或诸佛出世之时，依此“时的圆满”，唯有善业成熟，恶业不成熟。那些恶业在暴君恶人当道的衰败时期，依此“时的不圆满”，方能成熟；善业则因“时的不圆满”所抑制，故不成熟。有些人具足戒、律仪等无过失的加行，或依时地因缘，具足运用武器、技艺等的能力，依此“加行的圆满”，唯有善业成熟，恶业不成熟。那些恶业在加行与上述相反时，依此“加行的不圆满”，方能成熟；善业则因其抑制，故不成熟。在战争等场合，即使造作杀生等不善业，亦是依止武器、技艺等“加行的圆满”，方能获得将领之位等巨大成就，而非依止不善业本身。例如，即使行布施、服务等善业，亦会因过度勤奋等“加行的不圆满”，而遭遇不幸与灾难，而非因善业本身。如此，世尊如实了知依此四种圆满与不圆满，善业与不善业成熟与不成熟的分别。以上是以分析的方式对第二力的阐明。

Aparena cassa –

再者，对他而言——

‘‘Ahosi kammaṃ ahosi kammavipāko, ahosi kammaṃ nāhosi kammavipāko, ahosi kammaṃ atthi kammavipāko, ahosi kammaṃ natthi kammavipāko, ahosi kammaṃ bhavissati kammavipāko, ahosi kammaṃ na bhavissati kammavipāko, atthi kammaṃ natthi kammavipāko, atthi kammaṃ natthi kammavipāko, atthi kammaṃ bhavissati kammavipāko, atthi kammaṃ na bhavissati kammavipāko, bhavissati kammaṃ bhavissati kammavipāko[Pg.288], bhavissati kammaṃ na bhavissati kammavipāko’’ti (paṭi. ma. 1.234) –

“曾有业，曾有业报；曾有业，曾无业报；曾有业，现有业报；曾有业，现无业报；曾有业，将有业报；曾有业，将无业报；现有业，现有业报；现有业，现无业报；现有业，将有业报；现有业，将无业报；将有业，将有业报；将有业，将无业报。”

Iminā paṭisambhidāyaṃ vuttenāpi nayena vibhāvanā veditabbā. Tattha yaṃ atītattabhāve āyūhitaṃ kammaṃ vuttaṃ, hetupaccayaṃ āgamma tattheva vipākaṃ adāsi. Idaṃ sandhāya ‘‘ahosi kammaṃ ahosi kammavipāko’’ti paṭhamaṃ padaṃ vuttaṃ. Yaṃ atītesu pana diṭṭhadhammavedanīyādīsu bahūsu ekaṃ diṭṭhadhammavedanīyaṃ laddhapaccayaṃ vipākaṃ deti, sesāni avipākāni. Ekaṃ upapajjavedanīyaṃ pana paṭisandhiṃ ākaḍḍhati, ekaṃ ānantariyaṃ nirayapaṭisandhiṃ deti, sesāni avipākāni. Aṭṭhasu samāpattīsu ekāya brahmaloke nibbattati, sesā avipākā. Idaṃ sandhāya ‘‘ahosi kammaṃ nāhosi kammavipāko’’ti dutiyaṃ padaṃ vuttaṃ. Yaṃ atītaṃ kammaṃ etarahi vipākaṃ deti, idaṃ sandhāya tatiyaṃ. Yaṃ purimanayena na vipaccati, idaṃ sandhāya catutthaṃ. Yaṃ anāgate vipākaṃ dassati, idaṃ sandhāya pañcamaṃ. Yaṃ na vipaccati, idaṃ sandhāya chaṭṭhaṃ. Yaṃ etarahi āyūhitaṃ kammaṃ etaraheva vipākaṃ deti, idaṃ sandhāya sattamaṃ. Yaṃ na vipaccati, idaṃ sandhāya aṭṭhamaṃ. Iminā nayena sesapadānampi attho daṭṭhabbo. Idaṃ tathāgatassāti idaṃ sabbehi etehi pakārehi atītānāgatapaccuppannānaṃ kammantaravipākantarānaṃ yathābhūtato jānanañāṇanti attho. Dutiyabalaṃ.

亦应依此无碍解(paṭisambhidā)中所说之理趣，了知其分别。于此，所谓过去世所造之业，依于因缘，即于彼处给了异熟。就此而说第一句：“曾有业，曾有业异熟”。然而，于过去诸多现法受业等中，某一现法受业得缘而给与异熟，其余则无异熟。某一顺生受业则牵引结生，某一无间业则给与地狱结生，其余则无异熟。于八等至(samāpatti)中，依某一等至而投生于梵天界，其余则无异熟。就此而说第二句：“曾有业，未曾有业异熟”。过去之业，于现今给与异熟，就此而说第三句。依前述理趣而不成熟者，就此而说第四句。将于未来给与异熟者，就此而说第五句。不成熟者，就此而说第六句。现今所造之业，即于现今给与异熟，就此而说第七句。不成熟者，就此而说第八句。依此理趣，亦应了知其余诸句之义。“此是如来之力”，其义为：以所有此等方式，如实了知过去、未来、现在诸业与诸异熟之差别之智。此为第二力。

Tatiye sabbatthagāmininti sabbagatigāminiñca agatigāminiñca. Paṭipadanti maggaṃ. Yathābhūtaṃ pajānātīti bahūsupi manussesu pāṇātipātādīsu ekameva akusalaṃ ekato karontesu imassa cetanā nirayagāminī bhavissati, imassa tiracchānayonigāminī, imassa pettivisayagāminī, nirayādīsupi panesā evarūpe evarūpe ṭhāne evañcevañca vipākaṃ dassati, imassa paṭisandhiṃ ākaḍḍhituṃ na sakkoti, aññena kammena [Pg.289] dinnapaṭisandhikassa dubbalaṃ upadhivepakkaṃ bhavissati. Bahūsu vā ekato dānādikusalaṃ, vipassanaṃ vā paṭṭhapentesu imassa cetanā manussagatigāminī bhavissati, imassa devagatigāminī, tatthāpi evañcevañca vipākaṃ dassati, imassa vā vipassanā ekaṃ maggaṃ dve vā tayo vā cattāro vā paṭisambhidādisahite vā rahite vā nipphādessati, imassa na kañci paṭivedhaṃ sādhessatītiādinā anantehi ākārehi ekavatthusmimpi uppannaṃ kusalākusalasaṅkhātaṃ sabbatthagāminipaṭipadaṃ aviparītato pajānātīti. Tatiyabalaṃ.

于第三力中，“遍趣”(sabbatthagāminiṃ)者，谓趣向一切趣与不趣向趣。“道”(paṭipadā)者，谓行道(magga)。“如实了知”者，谓于众多人中，虽一同造作杀生等一不善业，（佛陀了知）此人之思(cetanā)将趣向地狱，此人之思将趣向畜生道，此人之思将趣向饿鬼界；于地狱等趣中，此（思）亦将于如是如是之处，给与如是如是之异熟；（或了知）此（思）不能牵引结生(paṭisandhi)，对已由他业给与结生者，将成为微弱的依处熟(upadhivepakka)。或于众多人一同行布施等善业，或建立观(vipassanā)时，（佛陀了知）此人之思将趣向人趣，此人之思将趣向天趣；于彼处亦将给与如是如是之异熟；此人之观将成办一道、或二、或三、或四道，或与无碍解等俱，或不俱；（而）此人则不能成就任何证悟(paṭivedha)。如是，于同一事(vatthu)中生起，名为善与不善的遍趣行道，以无量行相无颠倒地了知。此为第三力。

Catutthe anekadhātunti cakkhudhātuādīhi, kāmadhātuādīhi vā bahudhātuṃ. Nānādhātunti tāsaññeva dhātūnaṃ vilakkhaṇattā nānappakāraṃ dhātuṃ. Lokanti khandhāyatanadhātulokaṃ. Yathābhūtaṃ pajānātīti tāsaṃ tāsaṃ dhātūnaṃ khandhāyatanadhātuvibhaṅgādīsu vuttanayena anantappabhedaṃ nānattaṃ aviparītato pajānāti. Na kevalañca tathāgato upādinnakasaṅkhāralokasseva nānattaṃ pajānāti, atha kho anupādinnakasaṅkhāralokassāpi paccekabuddhādīhi paṭivijjhituṃ asakkuṇeyyaṃ nānattaṃ pajānātiyeva. Tehi upādinnakalokassāpi nānattaṃ ekadesatova jānanti, anupādinnassa pana neva jānanti, sabbaññubuddhassevetaṃ visayo. Evaṃ hi imāya nāma dhātuyā ussannāya imesaṃ rukkhagacchalatādīnaṃ, khandhadaṇḍavallitacapattapupphaphalādino saṇṭhānavaṇṇagandharasaojāhi, desakālehi ca anantappabhedaṃ nānattaṃ, pathavīpabbatādīnañca nānattaṃ hotīti anantehi ākārehi jānituṃ sakkoti, nāññeti. Catutthabalaṃ.

于第四力中，“多界”(anekadhātu)者，谓眼界(cakkhudhātu)等，或欲界(kāmadhātu)等众多界。“种种界”(nānādhātu)者，谓因彼等诸界之特相不同，故为种种界。“世间”(loka)者，谓蕴(khandha)、处(āyatana)、界(dhātu)世间。“如实了知”者，谓依蕴、处、界之《分别论》(vibhaṅga)等中所说之理趣，无颠倒地了知彼彼诸界无量差别之种种性。如来不仅了知有取行世间(upādinnakasaṅkhāraloka)之种种性，亦了知独觉(paccekabuddha)等所不能通达之无取行世间(anupādinnakasaṅkhāraloka)之种种性。彼等仅能片面了知有取世间之种种性，而于无取世间则全不知晓，此唯是一切知佛(sabbaññubuddha)之境域。诚然，由于此某界之增盛，此等树、木、蔓等之干、茎、藤、皮、叶、花、果等，于形、色、香、味、食素，以及处、时上，有无量差别之种种性；地、山等亦有种种性。（佛陀）能以无量行相了知，非余人所能。此为第四力。

Pañcame nānādhimuttikanti hīnādīhi adhimuttīhi nānādhimuttikabhāvaṃ. Yathābhūtaṃ pajānātīti tīsupi kālesu hīnādhimuttikā hīnādhimuttike eva sevanti, paṇītādhimuttikā ca paṇītādhimuttike. Tatthāpi assaddhā assaddhe, dussīlā [Pg.290] dussīle, micchādiṭṭhikā micchādiṭṭhike, saddhā saddhe, sīlasutacāgapaññādisampannā ca te te eva sevantīti nānappakārato jānāti. Saddhāsīlādisampannā hi tabbirahite attano ācariyupajjhāyepi na sevanti, tepi itare, attanā attanā pana sadise eva sevantīti. Pañcamabalaṃ.

于第五力中，“种种胜解”(nānādhimuttikaṃ)者，谓因劣等胜解而有种种胜解的状态。“如实了知”者，谓于三时中，劣胜解者只亲近劣胜解者，胜胜解者只亲近胜胜解者。于此，无信者亲近无信者，恶戒者亲近恶戒者，邪见者亲近邪见者；有信者亲近有信者，具足戒、闻、舍、慧等者亦只亲近同类，如是种种了知。诚然，具足信、戒等者，即使是自己的阿阇梨或戒师(upajjhāya)，若缺乏此等（德行），亦不亲近；彼等亦然，只会亲近与自己相似之人。此为第五力。

Chaṭṭhe parasattānanti padhānasattānaṃ. Parapuggalānanti tato paresaṃ hīnasattānaṃ. Ekatthameva vā etaṃ padadvayaṃ veneyyavasena dvidhā vuttaṃ. Indriyaparopariyattanti saddhādīnaṃ indriyānaṃ parabhāvañca aparabhāvañca, vuddhiñca hāniñcāti attho. Yathābhūtanti sabbesaṃ sattānaṃ āsayānusayacaritādhimuttiādīhi saddhādi tikkhindriyamudindriyataṃ sabbākārato jānāti. Tattha āsayoti nivāsaṭṭhānaṃ, yattha sattānaṃ cittasantānaṃ niccaṃ nivasati. So duvidho vaṭṭāsayo vivaṭṭāsayo ca. Tattha sassatucchedavasena pavattaṃ sabbaṃ diṭṭhigataṃ vaṭṭāsayo nāma. Sappaccayanāmarūpapariggahato paṭṭhāya sabbaṃ vipassanāñāṇaṃ, maggañāṇañca vivaṭṭāsayo nāma. Maggañāṇampi hi ‘‘dasayime, bhikkhave, ariyāvāsā, yadariyā āvasiṃsū’’tiādivacanato (a. ni. 10.19) āsayova. Imaṃ pana bhagavā sattānaṃ āsayaṃ jānanto ubhinnaṃ diṭṭhiñāṇānaṃ appavattikkhaṇepi jānāti eva. Kāmarāgādikilesādhimuttaññeva hi puggalaṃ bhagavā tatheva jānāti. ‘‘Ayaṃ nekkhammādiabhirato vivaṭṭāsayo’’ti nekkhammādiṃ sevantaññeva jānāti, ‘‘ayaṃ kāmādiabhirato vaṭṭāsayo’’ti anusayacaritādijānanepi eseva nayo. Tattha anusayo kāmarāgānusayādito sattavidho. Caritanti tīhi dvārehi abhisaṅkhatalokiyakusalākusalaṃ. Adhimuttīti ajjhāsayo. Evamettha āsayānusayañāṇaṃ, indriyaparopariyattañāṇañcāti dve ñāṇāni ekato hutvā ekaṃ balañāṇaṃ nāma jātanti. Chaṭṭhabalaṃ.

于第六力中，“他人”(parasattānaṃ)者，谓主要之有情。“他补特伽罗”(parapuggalānaṃ)者，谓次于彼等之劣等有情。或此二词实为一义，为随所化机而分为二说。“根之胜劣”(indriyaparopariyattaṃ)者，其义为信等诸根之胜与劣、增与减。“如实”者，谓由意乐、随眠、行、胜解等，以一切行相了知一切有情信等诸根之利钝。于此，“意乐”(āsaya)者，谓住处，即有情心相续恒常安住之处。彼有二种：轮回意乐与出离轮回意乐。于此，依常、断见而转起之一切见，名为轮回意乐。从把握有缘名色开始之一切观智(vipassanāñāṇa)及道智，名为出离轮回意乐。道智亦是意乐，如《增支部》所言：“诸比丘(bhikkhu)，此十者为圣住，圣者曾住于此。”然而，世尊(bhagavā)了知有情之意乐，纵于二种见与智不现行之刹那亦能了知。诚然，世尊如实了知倾向于欲贪等烦恼之补特伽罗。了知修习出离等者为：“此人乐于出离等，是出离轮回意乐”；了知乐于欲等者为：“此人乐于欲等，是轮回意乐”。于了知随眠、行等亦是此理趣。于此，随眠(anusaya)有欲贪随眠等七种。“行”(carita)者，谓由三门所造作之世间善与不善。“胜解”(adhimutti)者，谓意向。如是，于此，意乐随眠智与根胜劣智，此二智合为一，名为一力智。此为第六力。

Sattame [Pg.291] jhānavimokkhasamādhisamāpattīnanti paṭhamādīnaṃ catunnaṃ jhānānaṃ, ‘‘rūpī rūpāni passatī’’tiādīnaṃ aṭṭhannaṃ vimokkhānaṃ, savitakkasavicārādīnaṃ tiṇṇaṃ samādhīnaṃ, paṭhamajjhānasamāpattiādīnaṃ navannaṃ anupubbasamāpattīnaṃ. Saṃkilesanti hānabhāgiyadhammaṃ. Vodānanti visesabhāgiyaṃ dhammaṃ. Vuṭṭhānanti yena kāraṇena jhānādīhi vuṭṭhahanti, taṃ kāraṇaṃ. Taṃ pana duvidhaṃ vodānampi bhavaṅgampi. Heṭṭhimaṃ hi paguṇaṃ jhānaṃ attano vodānavasena uparimassa jhānassa padaṭṭhānato ‘‘vuṭṭhāna’’nti vuccati, tamhā tamhā pana samādhimhā bhavaṅgavaseneva vuṭṭhānato bhavaṅgampi. Nirodhato pana phalasamāpattiyāva vuṭṭhahanti. Idaṃ pāḷimuttakavuṭṭhānaṃ nāma, taṃ sabbaṃ bhagavā yathābhūtaṃ sabbākārena pajānāti. Sattamabalaṃ.

第七，“禅、解脱、三昧、等至”：即初禅等四种禅，“有色者见诸色”等八种解脱，有寻有伺等三种三昧，以及初禅等至等九种次第等至。“杂染”是指退分法。“清净”是指胜分法。“出定”是指从禅等出定的原因，那原因有两种：清净与有分(bhavaṅga)。因为熟练的下位禅以其清净而成为上位禅的足处，故被称为“出定”；而从各种三昧出定是由于有分，因此有分也是出定的原因。但从灭尽定出定，则唯有通过果等至。这被称为圣典之外的出定。世尊如实、全面地了知这一切。此为第七力。

Aṭṭhame pubbenivāsānussatīti pubbenivutthakkhandhānussaraṇaṃ, taṃ nāmagottavaṇṇāhārasukhadukkhādīhi tattha tattha bhave vijjamānehi anantehi ākārehi yathābhūtaṃ pajānātīti. Aṭṭhamabalaṃ.

第八，“宿住随念”，即随念过去曾住的诸蕴。他如实了知在各个存在中，以姓名、种姓、容貌、食物、苦乐等无量行相而存在的种种情况。此为第八力。

Navame cutūpapātanti cutiñca upapātañca, taṃ cavamānaupapajjamānahīnapaṇītasuvaṇṇadubbaṇṇādito anantapabhede yathākammūpage satte dibbacakkhuñāṇena vaṇṇāyatanaggahaṇamukhena disvā sabbākārato pajānātīti. Navamabalaṃ.

第九，“死生”，即死与生。他以天眼智，通过把握色处为门径，看见众生随业而往，正在死亡、正在投生，有低劣、殊胜、美貌、丑陋等无量差别，并全面地了知这一切。此为第九力。

Dasame āsavānaṃ khayanti āsavanirodhaṃ nibbānaṃ, taṃ arahattamaggañāṇena catusaccapaṭivedhato pajānātīti. Dasamabalaṃ.

第十，“诸漏灭尽”，即诸漏之灭的涅槃，他以阿罗汉道智，通过彻证四谛而了知。此为第十力。

Imānīti yāni heṭṭhā ‘‘tathāgatassa dasa tathāgatabalānī’’ti avoca, imāni tānīti appanaṃ karoti. Yasmā cetopariyañāṇādīni sāvakādīnampi yathārahaṃ vijjamānānipi savisayaṃ kiñcideva jānanti, na ca sabbākārato. Buddhānaṃ [Pg.292] pana sabbaññutaññāṇaṃ viya sabbadhammesu yathāsakaṃ visaye sabbattha sabbākārato ekakkhaṇe appaṭihataṃ pavattati, tasmā ‘‘tathāgatabalānī’’ti vuccanti. Yadi evaṃ sabbaññutaññāṇassevāyaṃ pabhedo hoti, kasmā pana ‘‘dasabalañāṇānī’’ti visuṃ vibhattānīti? Visayakiccabhūmibhedato nesaṃ aññattā. Dasabalañāṇesu hi paṭhamaṃ kāraṇākāraṇameva jānāti, dutiyaṃ kammantaravipākantarameva jānāti, tatiyaṃ kammaparicchedameva, catutthaṃ nānattakāraṇameva, pañcamaṃ sattānaṃ ajjhāsayādhimuttimeva, chaṭṭhaṃ indriyānaṃ tikkhamudubhāvameva, sattamaṃ jhānādīhi saddhiṃ tesaṃ saṃkilesādimeva, aṭṭhamaṃ pubbenivutthakkhandhasantatimeva, navamaṃ sattānaṃ cutipaṭisandhimeva, dasamaṃ saccaparicchedameva, nāññaṃ.

“此等”，即指前面所说的“如来的十种如来力”。因为他心智等，声闻等也能根据情况拥有，但他们只了知自己范围内的少许事情，而不能了知一切相。然而，诸佛的这些力则像一切知智一样，能在一切法中，于其各自的范围，在一切处，以一切相，于一刹那无碍地运作，因此被称为“如来力”。若如此，这岂不就成了一切知智的一种分类？那为何又要单独分出“十力智”呢？这是因为它们的所缘、作用和依处各不相同。在十力智中，第一力只知是处非处，第二力只知业的差别与果报的差别，第三力只知业的界定，第四力只知种种的原因，第五力只知众生的意向和胜解，第六力只知诸根的利钝，第七力只知禅定等及其染净等，第八力只知前世的蕴相续，第九力只知众生的死与结生，第十力只知圣谛的界定，不及其余。

Sabbaññutaññāṇaṃ pana etehi jānitabbañca tato uttariñca sabbaṃ atītādibhedaṃ ekakkhaṇe sabbākārato jānāti, etesaṃ pana kiccaṃ na sabbaṃ karoti. Taṃ hi jhānaṃ hutvā appetuṃ, iddhi hutvā vikubbituṃ, maggo hutvā kilese khepetuṃ na sakkoti. Dasabalañāṇāni pana taṃ sabbaṃ yathārahaṃ kātuṃ sakkonti. Tesu ca paṭipāṭiyā satta ñāṇāni kāmāvacarāni, tato dve rūpāvacarāni, avasāne ekaṃ lokuttaraṃ. Sabbaññutaññāṇaṃ pana kāmāvacaramevāti evaṃ visayakiccabhūmibhedato aññameva dasabalañāṇaṃ. Aññaṃ sabbaññutaññāṇanti. Ayaṃ tāva padatthānusārato vinicchayo. Dhammabhedādito pana sabbopi vinicchayo ekavidhakoṭṭhāsato paṭṭhāya ettha vuttānusāratova ñātabbo, suttantabhājanīyādayo hi vibhaṅganayabhedā ettha, ito paresu ca vibhaṅgesu natthīti.

然而，一切知智能在一刹那间以所有方式了知这些应知之事、超越于此之事，以及过去等一切差别，但它并不能完成所有这些作用。它不能像禅定那样安住，不能像神通那样变化，也不能像道那样断除烦恼。而十力智却能够恰如其分地完成所有这些事。在这些智中，依次有七种属于欲界，其后两种属于色界，最后一种属于出世间。而一切知智仅仅属于欲界。因此，从所缘、作用和地的差别来看，十力智与一切知智是不同的。以上是依文句之义的抉择。至于从法的差别等方面来说，所有的抉择都应从这一部分开始，按照此处所说而了知。因为经分别(suttantabhājanīya)等诸分别法在此处，而在其后的诸分别中则没有。

Ñāṇavibhaṅgamātikatthavaṇṇanā niṭṭhitā.

智分别本母释义终。

Khuddakavatthuvibhaṅgamātikatthavaṇṇanā

小事分别本母释义

Khuddakavatthuvibhaṅgamātikāya [Pg.293] panāyaṃ nikkhepaparicchedena saddhiṃ atthato vinicchayo. Mātikāya hi ādito tāva – jātimadotiādayo tesattati ekakā nikkhittā, tato kodho ca upanāho cātiādayo aṭṭhārasa dukā, akusalamūlādayo pañcatiṃsa tikā, āsavacatukkādayo cuddasa catukkā, orambhāgiyasaṃyojanādayo pannarasa pañcakā, vivādamūlādayo cuddasa chakkā, anusayādayo satta sattakā, kilesavatthuādayo aṭṭha aṭṭhakā, āghātavatthuādayo nava navakā, kilesavatthuādayo satta dasakā, channaṃ aṭṭhārasakānaṃ vasena aṭṭhasatataṇhāvicaritāni ca yathākkamaṃ nikkhipitvā ante dvāsaṭṭhi diṭṭhigatāni brahmajālasutte atidassitānīti sabbānipi tesaṭṭhiadhikāni aṭṭhakilesasatāni nikkhittānīti veditabbāni. Ayaṃ tāva nikkhepaparicchedo.

此为《小事分别本母》依义理的抉择，连同其列举章。于本母中，首先列举了：生慢等七十三种一法，忿与恨等十八种二法，不善根等三十五种三法，漏等十四种四法，下分结等十五种五法，诤根等十四种六法，随眠等七种七法，烦恼事等八种八法，怨恨事等九种九法，烦恼事等七种十法。此外，依六组十八法而有的一百零八种爱行也依次列举。最后，是在《梵网经》中已详尽阐明的六十二种见。应知所有这些共计八百六十三种烦恼都已列举。以上是列举章。

Atthato pana ‘‘jātimado’’tiādīsu jātiuccākulīnataṃ nissāya ‘‘khattiyādīnaṃ catunnampi vaṇṇānaṃ ahaṃ uttamajātiko, ime na uttamajātikā’’ti evaṃ attukkaṃsanaparavambhanavasena uppanno majjanākārappavatto māno jātimado nāma. Sesapadesupi eseva nayo. Tattha ādiccagottakassapagottādiuttamagottaṃ nissāya gottamado. Nirābādhataṃ, yobbaññaṃ, ‘‘ciraṃ sukhaṃ jīviṃ jīvāmi jīvissāmī’’ti evaṃ jīvitaṃ, bahulābhañca nissāya yathākkamaṃ ārogyamadādayo vuttā. Sukatapaṇītapaccayalābhaṃ, mānanavandanādigarukāraṃ maññeva pamukhaṃ katvā pañhaṃ pucchanti, parivāretvā gacchantīti evaṃ purekkhāraṃ, mahāparivāraṃ, suciparivārañca nissāya yathākkamaṃ sakkāramadādayo ca veditabbā. Bhogo pana kiñcāpi lābhaggahaṇeneva gahito, nihitadhanavasena panettha [Pg.294] lābho veditabbo, ‘‘annapānavatthābharaṇamālāgandhādiupabhogasamiddhivasenāpi vattuṃ vaṭṭatī’’tipi vadanti. Sarīravaṇṇaṃ, guṇavaṇṇañca nissāya vaṇṇamado. Bāhusaccaṃ, paṭibhānaṃ, ‘‘vaṇṇaṃ buddhavaṃsaṃ rājavaṃsaṃ janapadavaṃsaṃ gāmavaṃsaṃ rattindivaparicchedaṃ nakkhattamuhuttayogaṃ jānāmī’’ti evaṃ rattaññutaṃ vā nissāya yathākkamaṃ sutamadādayo ca veditabbā. Jātipiṇḍapātikataṃ, anavaññātataṃ, iriyāpathapāsādikataṃ, mahiddhikatañca nissāya yathākkamaṃ piṇḍapātikamadādayo. Kiñcāpi parivāra-ggahaṇena yaso gahito. Parivārassa pana savasavattakabhāvena patthaṭataṃ kittiyasaññeva vā nissāya yasamado. Parisuddhasīlaṃ, upacārappanājhānaṃ, sippakosallaṃ, sarīrassa ārohasampadaṃ, pariṇāhasampadaṃ, anūnaniddosaaṅgapaccaṅgatāya sarīrapāripūriñca nissāya sīlamadādayo veditabbā.

就其义理而言，在“生慢”等词中，所谓生慢(jātimada)，是指依仗出身高贵，认为“在刹帝利等四种姓中，我是出身最优秀的，他们不是”，像这样以抬高自己、贬低他人的方式生起的醉态般的慢。其余各处也是同样的道理。其中，依仗日种(Ādiccagotta)、迦叶(Kassapa)等高贵氏族的是族姓慢(gottamada)。依仗无病、年轻、寿命（认为“我已长久快乐地生活，正在快乐地生活，将要快乐地生活”），以及丰厚的利得，依次称为无病慢(ārogyamada)等。依仗获得善妙资具，受人恭敬、礼拜等尊重，被推为首座（“他们只以我为首而提问，围绕着我而行走”），拥有众多眷属、清净眷属，依次应知为恭敬慢(sakkāramada)等。至于财物(bhoga)，虽然已被“利得”一词所含摄，但此处的利得应理解为积蓄的财富；也有人说，可以指“在食物、饮料、衣物、饰品、花鬘、香料等享用方面的丰足”。依仗身体的容色和德行的声誉的是色慢(vaṇṇamada)。依仗博学、辩才，或长久的阅历（例如认为“我了解种姓史、佛史(buddhavaṃsa)、王族史、地方史、村落史，昼夜的时间划分，星宿的时刻与会合”），依次应知为多闻慢(sutamada)等。依仗纯正的托钵行、不被人轻视、威仪庄严、有大神通，依次是托钵慢(piṇḍapātikamada)等。名声(yasa)虽然已被“眷属”一词所含摄，但名声慢是依仗眷属的权势广布，或纯粹的名望而生。依仗清净的戒行、近行定与安止定、技艺的善巧、身材的高大、体格的匀称，以及因肢体无缺无损而有的身体圆满，应知为戒慢(sīlamada)等。

Iminā ettakena ṭhānena savatthukaṃ mānaṃ dassetvā idāni avatthukameva sāmaññato mānaṃ dassento ‘‘mado’’ti āha. Pamādotiādīsu pañcakāmaguṇesu cittavossaggasaṅkhāto sucaritāsevanāya, duccaritasevanāya ca hetubhūto pamajjanākārappavatto akusalacittuppādo pamādo nāma, svāyaṃ sativossaggalakkhaṇo. Vātabharitabhattā viya mātāpitūsupi anoṇatabhāvasaṅkhāto kakkhaḷamāno thambho nāma, svāyaṃ cittassa uddhumātabhāvalakkhaṇo. Aññesaṃ gehādiupakaraṇasampadaṃ, vijjāsampadaṃ vā disvā taddiguṇasamārambhanavasappavatto akusalacittuppādo sārambho nāma. Ganthopi hi sārambhavasena uggahetuṃ na vaṭṭati, akusalameva hoti. Svāyaṃ karaṇuttariyalakkhaṇo.

通过以上这些例子说明了有事的慢之后，现在为说明一般而言无事的慢，而说“骄慢”(mado)。在“放逸”(pamāda)等词中，所谓放逸，是指在五种欲乐中舍置其心，是导致不修习善行与修习恶行的因，是一种以放逸之状生起的不善心，其特征是舍弃正念。所谓顽固(thambho)，是指一种强硬的慢，如同充满风的皮囊，甚至对父母也不谦下，其特征是心的膨胀状态。所谓竞争(sārambha)，是指见到他人房舍等资具的圆满或学识的圆满，生起欲加倍努力超过对方的不善心。即使是学习经教，也不应以竞争之心来学习，那只会是不善的。其特征是想要超越他人。

Atra [Pg.295] atra visaye icchā assāti atriccho, puggalo, tassa bhāvo atricchatā. Evaṃ mahicchatādīsupi attho veditabbo. Tattha yaṃ yaṃ laddhaṃ, tena tena asantussitvā aparassa aparassa patthanāvasena pavatto lobho atricchatā. Yāya attanā laddhaṃ paṇītampi lāmakaṃ viya khāyati, parena laddhaṃ lāmakampi paṇītaṃ viya khāyati. Sāyaṃ aparāparalābhapatthanālakkhaṇā. Santaguṇavibhāvanāvasappavatto ceva taduppannehi atimahantehipi vatthūhi asantussanākārappavatto ca lobho mahicchatā. Yāya samannāgato puggalo paccayehi duppūro aggi viya upādānena, samuddo viya ca udakena. Yā cāyaṃ santaguṇasambhāvanatā, paṭiggahaṇe ca paribhoge ca amattaññutā, etaṃ mahicchatālakkhaṇaṃ.

于此一境、彼一境中有欲求者，称为“多欲者”(atriccho)，此人(puggala)的状态即是多欲性(atricchatā)。大欲(mahicchatā)等词的意义也应如是了知。于此，无论得到什么都不满足，因欲求更多而生起的贪(lobha)，即是多欲性。由于多欲性，自己得到的即使是殊胜之物，也看似低劣；他人得到的即使是低劣之物，也看似殊胜。它的特征是不断欲求更多的利得。因彰显自己所拥有的德行而生起，且对由此产生的极大事物也不满足，这样的贪即是大欲。具足大欲的人，对资具难以满足，犹如火不满足于燃料，犹如海不满足于水。彰显自己所拥有的德行，以及在接受和受用上不知量，此即大欲的特征。

Asantānaṃ pana saddhāsīlānaṃ, maggaphalādīnañca lokiyalokuttarānaṃ guṇānaṃ vibhāvanāvasappavatto ceva taduppannehi atimahantehipi paccayehi asantussanākārappavatto ca lobho pāpicchatā. Yā cāyaṃ asantaguṇasambhāvanatā, paṭiggahaṇe ca paribhoge ca amattaññutā etaṃ pāpicchatālakkhaṇaṃ.

再者，因彰显自己所不拥有的信、戒，以及世间与出世间的道、果等德行而生起，且对由此产生的极大资具也不满足，这样的贪即是恶欲(pāpicchatā)。夸耀自己所不拥有的德行，以及在接受和受用上不知量，此即恶欲的特征。

Siṅganti vijjhanaṭṭhena siṅgaṃ, nāgarikabhāvasaṅkhātassa kilesasiṅgassetaṃ adhivacanaṃ, taṃ atthato siṅgārakaraṇavasappavatto lobhova. Tintiṇanti khīyanaṃ, taṃ atthato nivāsaṭṭhāne sunakhānaṃ viya aññamaññaṃ sattānaṃ ‘‘tava santakaṃ, mama santaka’’nti khiyyanākārappavatto dosova. Cāpalyanti capalatā, taṃ pattacīvarādiparikkhārānaṃ, attabhāvassa ca maṇḍanavibhūsanakeḷāyanavasappavatto rāgova, yena samannāgato jiṇṇopi daharo viya hoti. Asabhāgavuttīti visabhāgavutti visabhāgakiriyā, sā garuṭṭhāniyesupi anādaravasena vipaccanīkaggāhitāvasappavatto dosova[Pg.296], yāya samannāgato gilānepi mātāpituācariyupajjhāyādike na oloketi, tehi saddhiṃ lābhasakkārakāraṇā kalahaṃ karoti, tesu hirottappaṃ, cetiyādīsu cittīkārañca na paccupaṭṭhapeti. Aratīti pantesu senāsanesu, samathavipassanāsu ca anabhiramaṇā ukkaṇṭhitatā, sā tathāpavatto akusalacittuppādo. Tandīti ālasyaṃ. Vijambhitāti kāyassa ānamanādiākārena phandanā vijambhanā. Bhattasammadoti bhattamucchāya kāyassa akammaññatā. Cetaso ca līnattanti cittasaṅkoco. Atthato panetāni sabbānipi thinamiddhavasena cittassa gilānākārova.

“Siṅga”(角)是以刺穿为义，它是名为“狡黠”(nāgarikabhāva)的烦恼之角的同义词；其义理是，因从事装饰而生起的贪。“Tintiṇa”是斥责；其义理是，众生犹如住处的狗，互相斥责“这是你的！那是我的！”而生起的嗔(dosa)。“Cāpalya”(轻浮)即是轻率；它是对衣钵(pattacīvara)等资具以及对自身进行装饰、打扮、嬉戏而生起的贪(rāga)，具足此者，即使年老也如少年一般。“Asabhāgavutti”(不当的行为)即是不相称的行为、不相称的作为；它是对值得恭敬者也因不尊重而以对抗的方式执取而生起的嗔，具足此者，即使父母、老师、戒师(upajjhāya)等生病了也不看顾，为了利得和恭敬而与他们争吵，对他们无惭无愧，对塔庙等也不生起恭敬心。“Arati”(不乐)即是对偏僻的卧坐处，以及对止(samatha)和观(vipassanā)不喜乐、感到厌倦；它就是如此生起的不善心。“Tandī”(懒惰)即是懈怠。“Vijambhitā”(伸展)即是身体以弯曲等方式的扭动、伸展。“Bhattasammado”(食后昏沉)即是因食物所致的昏沉而导致身体的不适业性。而“cetaso līnattanti”(心消沉)即是心的退缩。但从义理上说，所有这些都是由于昏沉与睡眠(thinamiddha)而导致的心的一种病态。

Kuhanātiādīsu lābhasakkārasilokasannissitassa pāpicchassa tena tena upāyena vimhāpanā kuhanā nāma. Sā tividhā paccayapaṭisevanasāmantajappanairiyāpathasaṇṭhāpanavasena. Tattha cīvarādīhi nimantitassa tadatthikasseva sato pāpicchataṃ nissāya paṭikkhipanena, te ca gahapatike attani suppatiṭṭhitasaddhe ñatvā puna tesaṃ ‘‘aho ayyo appiccho na kiñci paṭiggaṇhituṃ icchati, suladdhaṃ vata no assa, sace appamattakaṃ kiñci paṭiggaṇheyyā’’ti nānāvidhehi upāyehi paṇītāni cīvarādīni upanāmentānaṃ tadanuggahakāmataññeva āvikatvā paṭiggahaṇena ca tato pabhuti api sakaṭabhārehi upanāmanahetubhūtaṃ vimhāpanaṃ paccayapaṭisevanasaṅkhātā kuhanā nāma. Pāpicchasseva pana sato ‘‘yo evarūpaṃ cīvaraṃ dhāreti, so samaṇo mahesakkho’’tiādinā uttarimanussadhammādhigamaparidīpanavācāya tathā tathā vimhāpanaṃ sāmantajappanasaṅkhātā kuhanā nāma. Pāpicchasseva pana sato samāhitasseva sambhāvanādhippāyakatena paṇidhāya saṇṭhapitena gamanādiiriyāpathena vimhāpanaṃ iriyāpathasaṇṭhapanasaṅkhātā kuhanā nāma.

于矫饰等中，依于利得、恭敬、名声的恶欲者，以种种方便迷惑他人，名为矫饰(kuhanā)。彼有三种：由资具受用、旁敲侧击及威仪矫饰故。其中，虽有需要，然于受请衣等物时，依于恶欲而拒绝；了知彼等居士于己有稳固信心后，又于彼等以各种方式献上精美衣物，并言“啊，尊者少欲，不欲受纳任何物品。若能受纳我等些许之物，实为我等善得！”时，仅显现欲饶益彼等之状而受纳；由此，此种能引来数车供养、令他人迷惑之行，即名为“资具受用矫饰”。复次，恶欲者以“凡穿着如是衣者，彼沙门有大威力”等彰显已证得上人法(uttarimanussadhamma)之语，如是迷惑他人，名为“旁敲侧击矫饰”。复次，恶欲者为令他人认为自己已入定，以预设安排之行等威仪迷惑他人，名为“威仪矫饰”。

Ālapanātiādinā [Pg.297] pana vuttapaccayapaṭisaṃyuttā vācāyeva dassitā. Anuppiyabhāṇitā, cāṭukamyatā, muggasūpyatā, pāribhaṭayatā ca ālapanā nāma. Tattha ālapanātiāditova lapanā. Anuppiyabhāṇitāti saccānurūpaṃ, dhammānurūpaṃ vā anapaloketvā punappunaṃ piyabhaṇanaṃ. Cāṭukamyatāti nīcavuttitā, attānaṃ heṭṭhato ṭhapetvā pavattanaṃ. Muggasūpyatāti muggasūpasadisatā, apakkamuggasadisena appasaccena samannāgatavacanatā. Pāribhaṭayatāti kuladārakānaṃ aṅkena pariharaṇādikaṃ paribhaṭassa kiccaṃ. Evamayaṃ sabbopi kiriyābhedo ‘‘lapanā’’tveva vuccati. Paresaṃ pana paccayadānasaññājanakaṃ kāyavacīkammaṃ nemittikatā nāma, yā ‘‘parikathobhāsanimittakamma’’nti vuccati. Akkosanavambhanagarahaṇādīhi yathā dāyako avaṇṇaṃ bhāyati, evaṃ taṃ nippīḷanaṃ nippesikatā nāma. Ayaṃ hi yasmā veḷupesikāya viya abbhaṅgaṃ imāya parassa guṇaṃ nippeseti nipuñchati, yasmā vā gandhajātaṃ pisitvā gandhamagganā viya paraguṇe nippisitvā vicuṇṇetvā esā lābhamagganā hoti, tasmā ‘‘nippesikatā’’ti vuccati. Ekasmiṃ pana kule laddhāmisaṃ aññattha dānavasena lābhena lābhassa patthanā lābhena lābhaṃ nijigīsanā nāma. Ime ca kuhanādayo pañcapi tathā tathā pavattā lobhādiakusalacittuppādāti veditabbā. ‘‘Seyyohamasmī’’tiādayo dvādasa mānā heṭṭhā saṃyojanagocchake vuttānusārena suviññeyyāva. Tattha ca ādito tayo mānā puggalaṃ anissāya jātigottarūpabhogasippasutādimānavatthuvaseneva kathitā, tato paraṃ pana nava mānā seyyasadisahīnapuggale nissāya kathitā.

以“言谈”(ālapanā)等，则显示了与前述资具相应之语。随顺爱语(anuppiyabhāṇitā)、卑屈奉承(cāṭukamyatā)、豆羹喻(muggasūpyatā)及仆从行(pāribhaṭayatā)，名为言谈。其中，“随顺爱语”，谓不顾事实或法义，数数言说悦耳之语。“卑屈奉承”，谓卑贱之行，自处下位而行事。“豆羹喻”，谓言语少实，如未熟之豆。“仆从行”，谓仆从之务，如将族姓之子抱于腰间等。所有此等行为差别，皆名为“言谈”(lapanā)。复次，能令他人生起布施资具之想的身、语业，名为示相(nemittikatā)，亦名“围绕说、暗示、示意业”。以呵责、蔑视、非难等方式，令施主畏惧恶评而逼迫之，名为研磨(nippesikatā)。此法所以名为“研磨”，乃因其如以竹片刮除油膏般，刮除、抹去他人功德；或如研磨香料以求香气般，贬损、粉碎他人功德以求利养。于一家族获得利养后，复以布施方式以利求利，名为以利求利(lābhena lābhaṃ nijigīsanā)。应知此矫饰等五法，皆是如是生起之贪等不善心。“我为胜”等十二种慢，应依前“结”品中所说之理，易于了知。其中，初三种慢不依于个人(puggala)，仅就种姓、氏族、容貌、财富、技艺、所学等慢之事(vatthu)而说；其后九种慢则依于胜、等、劣之个人而说。

Evametehi dvādasahi padehi savatthuke māne kathetvā idāni avatthukaṃ dassetuṃ ‘‘māno’’tiādi vuttaṃ. Tato [Pg.298] paraṃ atimānotiādīsu ‘‘jātiādīhi mayā sadiso natthī’’ti atikkamitvā maññanāvasena pavatto māno atimāno nāma. ‘‘Ime mayā pubbe sadisā, idāni ahaṃ seṭṭho, ime hīnatarā’’ti uppanno māno bhārātibhāro viya mānātimāno nāma. Attānaṃ pana avamaññanāvasena pavatto māno omāno nāma, so ‘‘hīnohamasmī’’ti pavattahīnamānasadisova. Anadhigatesu ariyadhammesu ‘‘adhigatā mayā’’ti uppanno māno adhikamānattā adhimāno nāma, ayaṃ pana sotāpannādiariyasāvakānaṃ ‘‘ahaṃ sakadāgāmī’’tiādinā na uppajjati tesaṃ maggaphalanibbānapahīnakilesāvasiṭṭhakilesapaccavekkhaṇena ariyaguṇapaṭivedhe nikkaṅkhattā. Dussīlassa pana na uppajjateva, sīlavatopi pariccattakammaṭṭhānassa na uppajjati, parisuddhasīlasseva pana suddhasamathalābhino, suddhavipassanālābhino, tadubhayalābhino vā uppajjati. Tesu tadubhayalābhī arahatte eva adhimaññitvā patiṭṭhāti suvikkhambhitakilesattā, parimadditasaṅkhārattā ca, itare sotāpannādīsupīti veditabbā. Pañcasu pana khandhesu ‘‘ahamasmī’’tiādinā pavatto māno asmimāno nāma. Pāpakena pana parūpaghātakena kammāyatanasippāyatanavijjāṭṭhānādinā attānaṃ seyyādito jappanavasena pavatto māno micchāmāno nāma.

如是以此十二项目宣说有事(savatthuka)之慢后，今为显示无事(avatthuka)之慢而说“慢”等。其后，于“过慢”(atimāna)等中，“于种姓等方面无人与我相等”，如是超越地思量而生起之慢，名为过慢。“此等先前与我相等，今我最胜，彼等则更卑劣”，如是生起之慢，犹如过重之负，名为慢过慢(mānātimāna)。而以轻视自己而生起之慢，名为卑慢(omāna)，此与“我为卑劣”如是生起之卑下慢相似。于未证得之圣法，生起“我已证得”之慢，因其过分，故名为增上慢(adhimāna)。然此慢不于须陀洹等圣弟子心中生起，因彼等通过审察道、果、涅槃所断及所余之烦恼，于圣德之证悟已无疑惑。此慢绝不于恶戒者身上生起，纵使持戒者，若舍弃业处，亦不生起；唯于戒行清净，且得纯粹之止、纯粹之观(vipassanā)或二者兼得者，方能生起。于彼等中，二者兼得者，因烦恼已善被镇伏、诸行已被调伏，故仅于阿罗汉果位上起增上慢而住；其余则于须陀洹等果位亦可能生起，应如是了知。于五蕴上生起“我是”等之慢，名为我慢(asmimāna)。而以邪恶、伤人之职业、技艺、学问等，称说自己为优越等之慢，名为邪慢(micchāmāno)。

Ñātivitakkotiādīsu ‘‘mayhaṃ ñātakā sukhajīvino sampattiyuttā’’ti evaṃ gehasitapemena ñātake uddissa uppanno vitakko ñātivitakko nāma, ‘‘ñātakā khayaṃ gatā vayaṃ gatā saddhā pasannā’’tiādinā pana nekkhammasito ñātivitakko nāma na hoti. Evaṃ janapadavitakkepi, tassa pana ‘‘amhākaṃ janapado subhikkho sundaro’’tiādinā pavattiākāro veditabbo. Amaratthāya vitakko, amaro [Pg.299] vā vitakkoti amaravitakko. Tattha yo ukkuṭikappadhānādīhi dukkhe nijjiṇṇe samparāye attā sukhī amaro hotīti evaṃ pavatto, so amaratthāya vitakko nāma. Yo pana diṭṭhigatikassa ekasmiṃ pakkhe asaṇṭhahitvā ‘‘evampi me no, tathāpi me no, aññathāpi me no’’tiādinā amaramaccho viya gahetuṃ asakkuṇeyyatāya pavatto, so amaro vitakko nāma. Taṃ duvidhampi ekato katvā idha ‘‘amaravitakko’’ti vutto.

于“亲属寻思”(ñātivitakka)等中，如“我之亲属生活安乐，财富具足”，如是因居家之爱，缘于亲属而生起之寻思，名为亲属寻思。而如“亲属已衰亡、年迈，然有信心、有净信”，如是与出离相应之寻思，则不名为亲属寻思。“国土寻思”(janapadavitakka)亦尔，应知其生起之相为“我等国土富饶美丽”等。为不死而寻思，或不死之寻思，即是“不死寻思”(amaravitakka)。其中，由蹲踞精勤等苦行，认为当痛苦耗尽，来世自己将快乐、不死，如是生起之寻思，名为“为不死而寻思”。复次，持邪见者不立于任何一方，如“我亦非如是，我亦非如彼，我亦非异于此”，如不死鱼般不可捕捉，如是生起之寻思，名为“不死之寻思”。此处乃合此二者，称为“不死寻思”。

Anuddayatā patirūpakena pana gihīhi sahasokisahananditādivasena gehasitapemena yutto parānuddayatāpaṭisaṃyutto vitakko nāma. Lābhena ceva sakkārena ca kittisaddena ca saddhiṃ ārammaṇakaraṇavasena yutto gehasito vitakko lābhasakkārasilokapaṭisaṃyutto vitakko nāma, tassa pana ‘‘aho vata me lābhādayo uppajjeyyu’’ntiādinā pavattiākāro veditabbo. ‘‘Aho vata maṃ pare na avajāneyyu’’nti uppanno gehasito vitakko anavaññattipaṭisaṃyutto vitakko nāma. Ekakaṃ.

以看似适当之怜悯，与在家人共忧共喜等，为居家之爱所系缚，与怜悯他人相应之寻思，名为“怜悯他人相应寻思”(parānuddayatāpaṭisaṃyutta-vitakka)。与利得、恭敬及名声相应，缘彼而起之居家寻思，名为“利得恭敬名声相应寻思”(lābhasakkārasilokapaṭisaṃyutta-vitakka)，应知其生起之相为“啊，愿我获得利得等！”。“啊，愿他人不轻视我！”，如是生起之居家寻思，名为“不被轻视相应寻思”(anavaññattipaṭisaṃyutta-vitakka)。一法竟。

Dukādīsu kodhādayo heṭṭhā vuttatthe vajjetvā avasesānaññeva vaṇṇanā hoti. Tattha dukesu tāva upanāhotiādīsu pubbabhāge kodho ‘‘akkocchima’’ntiādinā āsevanena aparakāle veracitte daḷhataraṃ ābaddho upanāho nāma, yena samannāgato veraṃ nissajjituṃ na sakkoti vasātelamakkhitapilotikā viya, sodhiyamānampissa cittaṃ na parisujjhati, svāyaṃ verupanibandhanalakkhaṇo.

在二法等中，除前已述之嗔等义，仅对其余作释义。于此，先于二法中说“怀恨”等。前期之嗔，通过“他辱我”等而数数生起；后期怨心转为坚固而缠缚，此称为“怀恨”(upanāho)。具足此心者，不能舍弃怨恨，犹如油腻之布片，虽经洗涤，其心亦不得清净。此即以怨恨为系缚之特征。

Paraguṇaṃ pana vināsetvā tattha dosamakkhanavasena pavatto kodho makkho nāma. Ayaṃ hi paṭhamataraṃ attano cittaṃ gūtho viya gūthaggāhakaṃ hatthaṃ makkheti, pacchā [Pg.300] paranti ‘‘makkho’’ti vutto, svāyaṃ paraguṇamakkhanalakkhaṇo. Paḷāsetīti paḷāso, parassa guṇe dassetvā attano guṇehi same karotīti attho. Tathāpavatto lobho, svāyaṃ yugaggāhalakkhaṇo.

毁坏他人功德，以抹煞其德而生起之嗔，称为“覆藏”(makkho)。此烦恼首先污染自心，犹如粪秽染污取粪之手，然后才污染他人，故称“覆藏”。此即以抹煞他人功德为特征。“较量”(paḷāso)者，义为显示他人功德，而使之与自己功德相等。如是生起之贪，此即以与人较量为特征。

Dvārattayepi vijjamānasseva dosassa paṭicchādanato cakkhumohanamāyā viyāti māyā, sā katadosapaṭicchādanalakkhaṇā. Saṭhassa bhāvo, kammaṃ vā sāṭheyyaṃ, kerāṭiyaṃ, taṃ avijjamānaguṇappakāsanalakkhaṇaṃ.

于三门中，为隐藏已存在之过失，犹如迷惑人眼之幻术，故称为“伪”(māyā)。其特征为隐藏已造之过失。狡猾者之状态或其行为，称为“奸诈”(sāṭheyyaṃ)或“虚伪”(kerāṭiyaṃ)，其特征为宣扬自己所无之功德。

Anajjavādayo heṭṭhā vuttaajjavādipaṭipakkhaakusalavasena veditabbā. Ajjhattasaṃyojanantiādīsu ajjhattanti kāmabhavo, tattha satte bandhanavasena pavattāni pañcorambhāgiyasaṃyojanāni ajjhattasaṃyojanaṃ nāma. Bahiddhāti rūpārūpabhavo. Tattha bandhanavasena pavattāni pañca uddhambhāgiyasaṃyojanāni bahiddhāsaṃyojanaṃ nāma. Kāmabhave hi sattānaṃ ālayo bahuko, na itaresu, tasmā so ajjhattaṃ itare ca bahiddhāti veditabbā. Dukaṃ.

“不正直”等，当知是与前述“正直”等相反之不善法。于“内结”(ajjhattasaṃyojana)等中，“内”(ajjhatta)指欲有(kāmabhava)，于彼处束缚众生之五下分结，称为“内结”。“外”(bahiddhā)指色有(rūpabhava)与无色有(arūpabhava)，于彼处束缚众生之五上分结，称为“外结”。实因此界众生执着甚多，于其余有则不然，故当知欲有为“内”，其余为“外”。二法竟。

Tikesu pana lobhādīni tīṇi akusalamūlāni nāma. Kāmabyāpādavihiṃsāsampayuttā vitakkā tayo akusalavitakkā nāma. Te eva saññāsīsena tisso akusalasaññā. Sabhāvaṭṭhena tisso akusaladhātuyoti ca vuccanti. Kāyavacīmanoduccaritāni tīṇi duccaritāni nāma, tāni dvārattayappavattānaṃ pāṇātipātādīnaṃ, sabbākusalānaṃ vā vasena yojetabbāni. Suttantapariyāyena pana diṭṭhāsavavajjitā kāmāsavādayo tayo āsavā nāma. Sakkāyadiṭṭhivicikicchāsīlabbataparāmāsā tīṇi saṃyojanāni nāma.

在三法中，贪(lobha)等三种称为“不善根”(akusalamūla)。与欲(kāma)、瞋恚(byāpāda)、伤害(vihiṃsā)相应之寻(vitakka)，称为“三种不善寻”(akusalavitakka)。同样，以想(saññā)为首则称为“三种不善想”(akusalasaññā)；以自性而言，则称为“三种不善界”(akusaladhātu)。身恶行(kāyaduccarita)、语恶行(vacīduccarita)、意恶行(manoduccarita)三种称为“恶行”(duccarita)，此等当与于三门生起的杀生等，或与一切不善法相联系。又，依经教之法，除去见漏(diṭṭhāsava)后，欲漏(kāmāsava)等三种称为“漏”(āsava)。有身见(sakkāyadiṭṭhi)、疑(vicikicchā)、戒禁取(sīlabbataparāmāsa)三种称为“结”(saṃyojana)。

Kāmataṇhā bhavataṇhā vibhavataṇhā ca tisso taṇhā nāma. Tattha sassatadiṭṭhisahagato rāgo bhavataṇhā, ucchedadiṭṭhisahagato [Pg.301] rāgo vibhavataṇhā, avasesā pana sabbāpi taṇhā kāmataṇhā. Kāmadhātupaṭisaṃyutto vā rāgo kāmataṇhā, rūpārūpadhātupaṭisaṃyutto bhavataṇhā, ucchedadiṭṭhisahagato vibhavataṇhāti veditabbā. Kāmataṇhā rūpataṇhā arūpataṇhā ca aparāpi tisso taṇhā nāma. Rūpataṇhā arūpataṇhā nirodhataṇhā ca puna aparāpi tisso taṇhā nāma. Tattha nirodhataṇhāti ucchedadiṭṭhisahagato. Kāmesanā bhavesanā brahmacariyesanā ca tisso esanā nāma. Tattha brahmacariyesanāti sassatucchedadiṭṭhisaṅkhātabrahmacariyassa gavesanā. ‘‘Seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā’’ti evaṃ vuttamānavidhā tisso vidhā nāma. Māno hi seyyādivasena vidahanato maññanato ‘‘vidhā’’ti vuccati. Jātijarāmaraṇāni paṭicca uppannāni bhayāni tīṇi bhayāni nāma. ‘‘Atītaṃ vā addhānaṃ ārabbhā’’tiādinā vuttāni tīṇi, buddhādīsu kaṅkhanavicikicchanavasena pavattā tisso avijjā tīṇi tamāni nāma. Vicikicchāsīsena tassa vibhaṅge taṃsampayuttā avijjāva vuttā, tassā eva paṭicchādakattenapi tamabhāvatoti daṭṭhabbaṃ.

欲爱(kāmataṇhā)、有爱(bhavataṇhā)、无有爱(vibhavataṇhā)，此三者称为爱(taṇhā)。其中，与常见(sassatadiṭṭhi)相应之贪(rāga)是有爱，与断见(ucchedadiṭṭhi)相应之贪是无有爱，其余一切爱皆是欲爱。或说，与欲界(kāmadhātu)相应之贪是欲爱，与色界(rūpadhātu)、无色界(arūpadhātu)相应之贪是有爱，当知与断见相应之贪是无有爱。欲爱、色爱(rūpataṇhā)、无色爱(arūpataṇhā)，此三者亦称为爱。色爱、无色爱、断灭爱(nirodhataṇhā)，此三者复称为爱。其中，断灭爱即与断见相应者。欲求(kāmesanā)、有求(bhavesanā)、梵行求(brahmacariyesanā)，此三者称为求(esanā)。其中，梵行求是寻求常见或断见所认为的梵行。如所说：“我是胜者”、“我是同等者”、“我是劣者”，此三种慢(māna)称为“慢类”(vidhā)。慢，因以胜等方式进行分别、思量，故称为“慢类”。缘于生、老、死而生起之怖畏，此三者称为怖畏。如“于过去世……”等所说，缘于对佛陀等怀疑、犹豫而生起之三种无明，称为三种痴暗(tama)。当知，在《分别论》(Vibhaṅga)中以疑为首，说到与它相应之无明，正是由于其遮蔽之性，故亦为痴暗。

Yaṃ kiñci pana sattassa sukhādikaṃ uppajjati, taṃ sabbaṃ pubbekatahetūti ekaṃ titthāyatanaṃ, issaranimmānahetūti dutiyaṃ, ahetuappaccayāti tatiyanti imāni tīṇi titthāyatanāni nāma. Tattha paṭhamavādī kusalākusalakiriyautucittāhārādikaṃ, gatiupadhiādikaṃ, sappurisūpanissayasaddhammassavanādikañca sabbaṃ paccayapaccayuppannaṃ paṭikkhipitvā ekaṃ kammavipākameva sampaṭicchati, itare pana dvepi sabbaṃ hetuṃ paṭikkhipitvā issarahetukaṃ, ahetukañca sampaṭicchanti, tesaṃ tiṇṇaṃ vādānaṃ vaseneva payojanābhāvādito yathānurūpaṃ doso ñātabbo. Ganthavitthārabhayena panettha na vitthārayimha.

凡众生所生起之乐等感受，皆是宿作为因，此为一外道论处(titthāyatana)；皆是自在天(Issara)化作为因，此为第二；无因无缘，此为第三。此三者称为外道论处。其中，第一种论者否定善、不善、唯行业、时节、心、食等，趣、依等，以及亲近善士、听闻正法等一切缘与缘生法，只承认业报；其余二者则否定一切因，只承认自在天为因或无因。对此三论之过失，当依其无益等而如实了知。因恐文繁，于此不广说。

Rāgadosamohā [Pg.302] pana tayo palibodhaṭṭhena kiñcanā nāma. Te eva hi kilesaṭṭhena aṅgaṇāni, malīnabhāvakaraṇaṭṭhena malāni, pakkhalanapātahetuto visamāni ca honti. Pāṇātipātādīni kāyavacīmanovisamāni aparānipi tīṇi visamāni nāma. Rāgadosamohā anudahanaṭṭhena tayo aggī, kasaṭanirojaṭṭhena kasāvā ca honti. Pāṇātipātādīni kāyakasāvādayo pana aparepi tayo kasāvā nāma. Assādadiṭṭhittike kāmaparibhoge ‘‘natthi kāmesu doso’’ti evaṃ pavattā sassatadiṭṭhi assādadiṭṭhi nāma. Vīsativatthukā pana attadiṭṭhi attānaṃ anugatattā attānudiṭṭhi nāma. Tassā pana ‘‘rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ samanupassatī’’ti evaṃ rūpakkhandhe catasso diṭṭhiyo. Evaṃ sesakkhandhesupīti vīsativatthukatā veditabbā.

贪、嗔、痴三者，以障碍故，名为“缠”(kiñcana)。彼等以烦恼故，名为“垢”(aṅgaṇa)；以能令污秽故，名为“秽”(mala)；以是倾跌之因故，名为“险”(visama)。杀生等身、语、意之邪曲，亦是另外三种“险”。贪、嗔、痴以烧燃故，名为三“火”；以是过患之根故，名为“垢”(kasāva)。杀生等身垢等，亦是另外三种“垢”。于乐味见三法中，于欲乐受用时，生起“于诸欲中无过患”之常见，名为“乐味见”(assādadiṭṭhi)。有二十事之我见(attadiṭṭhi)，以随逐我故，名为“我随见”(attānudiṭṭhi)。于此，有“视色为我，或视我具色，或视色在我中，或视我在色中”，如是于色蕴中有四种见。如是于其余诸蕴中亦然，当知其有二十事。

Tattha ca rūpaṃ attatodiādinā pañcakkhandhe attato gahaṇavasena pavattā pañca ucchedadiṭṭhiyo, sesā pana sassatadiṭṭhiyoti veditabbā. ‘‘Natthi dinna’’ntiādinayappavattā pana natthikadiṭṭhi micchādiṭṭhi nāma, lāmakadiṭṭhīti attho. Aratittike pāṇileḍḍudaṇḍādīhi sattānaṃ vihiṃsanā vihesā nāma. Dvārattayappavattaakusaladhammassa cariyā adhammacariyā nāma. Dovacassatātike sāva kāmabyāpādavihiṃsāsaññā nānārammaṇesu pavattito, nānābhūtattā ca nānattasaññā nāma. Uddhaccattike kusītassa bhāvo kosajjaṃ, pamādova. Anādariyattike ovādassa anādiyanavasappavatto kodho anādariyaṃ nāma. Assaddhiyattike ratanattayakammaphalānaṃ asaddahanavasappavattā akusaladhammā assaddhiyaṃ nāma. Pañcavidhamacchariyavasena ‘‘dehī’’ti vacanassa ajānanā avadaññutā nāma.

其中，以“色是我”等方式，执取五蕴为我而生起的五种是“断见”(ucchedadiṭṭhi)；其余的则应知为“常见”(sassatadiṭṭhi)。而以“无有布施”等方式生起的“无有见”(natthikadiṭṭhi)，名为“邪见”(micchādiṭṭhi)，意即恶劣之见。于不乐三法中，用手、石块、棍棒等伤害众生，名为“恼害”(vihesā)。由三门生起之不善法的行为，名为“非法行”(adhammacariyā)。于难顺从三法中，彼欲想、瞋想、害想，因于不同所缘境上生起，且性质各异，故名为“异想”(nānattasaññā)。于掉举三法中，懒惰者的状态是“懈怠”(kosajja)，即是放逸。于不敬三法中，因不接受教诲而生起的愤怒，名为“不敬”(anādariya)。于不信三法中，因不信三宝及业果而生起的不善法，名为“不信”(assaddhiya)。以五种悭吝的方式，对“请施与”之言不予理会，名为“不乐施与”(avadaññutā)。

Uddhaccattike [Pg.303] manacchaṭṭhesu indriyesu aguttadvāratā asaṃvaro nāma. Kāyikavācasikavītikkamo dussīlyaṃ nāma. Ariyattike buddhapaccekabuddhasāvakānaṃ dassanopāsanādīsu anicchā ariyānaṃ adassanakamyatā nāma. Bodhipakkhikasaddhammassa savanadhāraṇādīsu anicchā saddhammaṃ asotukamyatā nāma. Parassa dosāropane randhagavesitāsaṅkhāto upārambhova upārambhacittatā nāma. Muṭṭhassaccattike uddhaccaṃ cetaso vikkhepo nāma. Ayonisomanasikārattike ‘‘anicce nicca’’ntiādinā, saccapaṭipakkhavasena vā anupāyamanasikārasaṅkhātaṃ āvajjanacittaṃ ayonisomanasikāro nāma. Micchādiṭṭhimicchāsaṅkappādayo aṭṭha micchāmaggā kummaggo nāma, micchāmaggassa āsevanā kummaggasevanā nāma. Thinamiddhaṃ cetaso ca līnattaṃ nāma. Tikaṃ.

于掉举三法中，于以意为第六之诸根不守护根门，名为“不防护”。身、语的违犯，名为“恶戒”。于圣者三法中，对佛、辟支佛、声闻之见、侍奉等无意愿，名为“不乐见圣者”。对菩提分正法之听闻、受持等无意愿，名为“不乐闻正法”。于他人之过加以指摘，此种寻求过失之斥责，名为“斥责心”。于失念三法中，掉举即是心之散乱。于不如理作意三法中，以“于无常作常想”等方式，或以与圣谛相违的方式，此种被称为非方便作意的转向心，名为“不如理作意”。邪见、邪思惟等八邪道，名为“邪道”；修习邪道，名为“行邪道”。昏沉与睡眠即是心之迟钝。三法竟。

Catukkesu cīvarādīsu catūsu paccayesu ‘‘kattha manāpaṃ labhissāmī’’ti taṇhāya uppādo cattāro taṇhuppādā nāma. Na gacchanti etāhi ariyāti agatiyo, chandadosamohabhayā. Tā hi agantabbamaggagamanāni akattabbakaraṇāni cattāri agatigamanāni nāma. Tattha chandoti pakkhapātarāgo. Bhayanti tathāpavatto doso. Aniccādīsu ‘‘niccaṃ sukhaṃ attā subha’’nti evaṃ pavattā cattāro vipariyāsā viparītato dhamme esanato. Tesu vā āsanato pavisanato cattāro vipariyāsā nāma. Te saññācittadiṭṭhivipariyāsavasena paccekaṃ tayo tayo hutvā dvādasa honti. Tesu anicce niccaṃ, anattani attāti saññācittadiṭṭhivipariyāsā cha, dukkhe sukhaṃ, asubhe subhanti diṭṭhivipariyāsā dve cāti aṭṭha sotāpattimaggena pahīyanti, asubhe subhanti saññācittavipariyāsā dve anāgāmimaggena, dukkhe sukhanti saññācittavipariyāsā dve arahattamaggenāti veditabbā.

于四法中，于衣服等四资具中，生起“于何处能得我所喜之物”的渴爱，此四种渴爱之生起名为“四爱生”。圣者不因此等而行，故名“不正行”，即欲、瞋、痴、怖。彼等行于不应行之道，作不应作之事，故名四“不正行”。其中，“欲”是偏袒之贪。“怖”是如是生起之瞋。于无常等法中，生起“常、乐、我、净”之想，此四种颠倒，因颠倒地寻求诸法，或因亲近、进入彼等，故名为四“颠倒”。彼等依想、心、见颠倒，各为三种，共成十二。其中，于无常作常想、于无我作我想之想、心、见颠倒有六种；于苦作乐想、于不净作净想之见颠倒有二种，此八种由须陀洹道断除。于不净作净想之想、心颠倒二种，由阿那含道断除。于苦作乐想之想、心颠倒二种，由阿罗汉道断除，当如是知。

Adiṭṭhe [Pg.304] diṭṭhaṃ, asute sutaṃ, amute mutaṃ, aviññāte viññātanti evaṃ pavattā cattāro anariyavohārā nāma. Diṭṭhādīsu pana adiṭṭhaṃ asutaṃ amutaṃ aviññātanti evaṃ pavattā aparepi cattāro anariyavohārā nāma. Ime ca purimehi saddhiṃ aṭṭha anariyavohārātipi vuccanti. Pāṇātipātaadinnādānakāmesumicchācāramusāvādā cattāri duccaritāni nāma. Musāvādādivacīduccaritāni aparānipi cattāri vacīduccaritāni nāma. Jātijarābyādhimaraṇabhayāni cattāri bhayāni nāma. Rājacoraaggiudakabhayāni cattāri, samuddaṃ orohantassa pana uppajjanakāni ūmikumbhīlaāvaṭṭasusukābhayāni ca cattāri, attānuvādaparānuvādadaṇḍaduggatibhayāni cattāri cāti imāni vā aparāni tīṇi catukkāni cattāri bhayāni nāma. Tattha susukāti caṇḍamacchā. Sabbānipi cetāni bhayāni paṭighacittānīti veditabbāni. Sabbaṃ sukhadukkhādikaṃ sayaṃkataṃ paraṃkataṃ ubhayakataṃ adhiccasamuppannanti evaṃ uppajjamānā imā catasso diṭṭhiyo nāma. Catukkaṃ.

于未见说见，于未闻说闻，于未觉说觉，于未识说识，如是生起的四种名为“非圣言”。又，于已见说未见，于已闻说未闻，于已觉说未觉，于已识说未识，如是生起的另外四种亦名为“非圣言”。此等与前者合计，亦称八种非圣言。杀生、不与取、欲邪行、妄语，此四种名为“恶行”。妄语等四种语恶行，是另外的四种语恶行。生、老、病、死之怖，是四种“怖畏”。王、贼、火、水是四种怖畏；下海者所生起的波浪、蛟龙(kumbhīla)、漩涡、恶鲨(susukā)是四种怖畏；自责、他责、刑罚、恶趣是四种怖畏。此三组四法，亦名为四怖畏。其中，“恶鲨”指凶猛之鱼。当知所有此等怖畏皆是瞋心。“一切苦乐等，是自作、是他作、是共作、是无因生。”如是生起的此四种，名为“见”。四法竟。

Pañcakesu pañcorambhāgiyātiādīsu oraṃ vuccati kāmadhātu heṭṭhābhāvato, tattha upapattinipphādanato taṃ oraṃ bhajantīti sakkāyadiṭṭhivicikicchāsīlabbataparāmāsakāmarāgapaṭighā pañca orambhāgiyasaṃyojanāni nāma. Uddhanti rūpārūpadhātu uparibhāvato, taṃ vuttanayena bhajantīti rūparāgaarūparāgamānauddhaccaavijjā pañca uddhambhāgiyasaṃyojanāni nāma. Rāgadosamohamānadiṭṭhiyo pañca lagganaṭṭhena saṅgā nāma. Te eva pañca anupavisanaṭṭhena, tudanaṭṭhena ca pañca sallā nāma. Satthudhammasaṅghasikkhāsu kaṅkhanāni cattāri, sabrahmacārīsu kupitacittatā cāti ime pañca cittassa thaddhakacavarakhāṇukabhāvakaraṇattā cetokhilā nāma. Kāmesu avītarāgo. Kāye…pe… rūpe…pe… yāvadatthaṃ bhuñjitvā seyyasukhaṃ [Pg.305] passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratīti evaṃ pavattā pañca dhammā cittaṃ bandhitvā muṭṭhiyaṃ katvā viya gahaṇato cetasovinibandhā nāma. Tattha kāyeti ajjhattike kāye, rūpeti bahiddhārūpe. Saññī attā, asaññī attā, nevasaññīnāsaññī attā, saṃvijjamāno pana attā ucchijjati, diṭṭhadhammanibbānaṃ vā pāpuṇātīti evaṃ pavattā pañca diṭṭhiyo nāma.

在五法中，于五下分结等处，“下”(oraṃ)指的是欲界，因为它处于较低的位置。由于能导致投生于此，因此身见、疑、戒禁取、欲贪、瞋恚这五种结，名为“五下分结”。“上”(uddhaṃ)指的是色界和无色界，因为它处于较高的位置。依此道理，色贪、无色贪、慢、掉举、无明这五种结，名为“五上分结”。贪、瞋、痴、慢、邪见这五种，因其系缚的特性，名为“五系”。这五种又因其刺入和伤害的特性，名为“五箭”。对佛、法、僧、学处的四种疑惑，以及对同梵行者的瞋恨心，这五种会使心变得僵硬、荒芜、如树桩，名为“五心荒”。对欲乐没有离贪；对身体……对色……尽情享受之后，沉溺于卧乐、侧卧乐、睡眠乐；为了投生到某个天界而修梵行，这样产生的五种法会束缚住心，就像被攥紧拳头一样，名为“五心缚”。其中，“身”指的是内在的身体，“色”指的是外在的色。认为“我是有想者”、“我是无想者”、“我是非想非非想者”、“实有的我将会断灭”、“现世就能证得涅槃”，这样产生的五种见解，名为“五见”。

Pāṇātipātādimajjapānapariyosānā pañca verakaraṇaṭṭhena verā nāma. Ñātibhogarogasīladiṭṭhibyasanāni pañca byasanā nāma. Tattha byasanāti vināsasahajātā, tato uppannā akusalā. Bahujanassa appiyatā, verabahulatā, vajjabahulatā, sammūḷhamaraṇaṃ, apāyagamananti ime pañca akkhantiyā ādīnavā, anadhivāsanāya dosāti attho. Ājīvakabhayaṃ asilokabhayaṃ parisasārajjabhayaṃ maraṇabhayaṃ duggatibhayanti imāni pañca bhayāni nāma. Yāvadatthaṃ pañcakāmaguṇaparibhogena ceva paṭhamajjhānādīhi catūhi jhānehi cāti pañcahi kāraṇehi attā paramadiṭṭhadhammanibbānappatto hotīti pavattā vādā pañca diṭṭhadhammanibbānavādā nāma. Pañcakaṃ.

从杀生等直至饮酒，这五种因其能造作怨仇，名为“五怨”。亲属衰损、财富衰损、疾病衰损、戒行衰损、见解衰损，名为“五衰损”。其中，衰损是与毁灭相伴而生的，由此产生不善。为众人所不喜、多怨敌、多罪过、昏昧而死、堕入恶道，这五种是不能忍耐的过患，其义是不能容忍的过失。营生上的恐惧、恶名的恐惧、集会中的怯懦、死亡的恐惧、堕恶道的恐惧，名为“五怖畏”。凭借恰如所需的五种欲乐享受，以及初禅等四种禅定，通过这五种原因，自认为已经证得最高的现法涅槃，这些流传的言论名为“五种现法涅槃论”。五法竟。

Chakkesu pana kodho makkho issā sāṭheyyaṃ pāpicchatā sandiṭṭhiparāmāsitāti imāni cha vivādamūlāni. Manāpiyesu rūpādīsu chasu ārammaṇesu chandarāgoti ime cha chandarāgā gehasitā dhammā nāma. Amanāpiyesu chasu ārammaṇesu paṭigho cha virodhavatthūni nāma. Virodho eva vatthu virodhavatthu. Chasu ārammaṇesu taṇhāva cha taṇhākāyā nāma. Satthudhammasaṅghasikkhāsu, appamāde, paṭisanthāre ca agāravā cha agāravā nāma. Kammārāmatā, bhassaniddāsaṅgaṇikasaṃsaggapapañcārāmatā ca cha parihāniyā dhammā nāma, parihānikarāti attho. Tattha savanadassanasamullapanaparibhogakāyasaṃsaggesu [Pg.306] pañcasu yuttapayuttatā saṃsaggārāmatā. Taṇhāmānadiṭṭhipapañcesu yuttapayuttatā papañcārāmatāti veditabbaṃ. Kammabhassaniddāsaṅgaṇikārāmatā cattāro, dovacassatā, pāpamittatā dve cāti ime aparepi cha parihāniyā dhammā nāma.

在六法中，瞋恚、覆、嫉妒、欺诈、恶欲、固执己见，此六种名为“六争论之根”。对悦意色等六种所缘生起欲贪，此六种欲贪名为“居家法”。对不悦意六种所缘生起瞋恚，名为“六违逆事”。违逆即是事由，故称违逆事。于六种所缘中，唯是渴爱，名为“六渴爱身”。对师、法、僧、学处、不放逸、殷勤接待六事不敬，名为“六不敬”。乐于工作、闲谈、睡眠、聚会、交往、戏论，此六种名为“退失法”，其义为导致退转。其中，耽著于听、见、谈论、受用、身触这五事，名为“交往乐”。耽著于渴爱、慢、邪见等戏论，当知为“戏论乐”。乐于工作、闲谈、睡眠、聚会为四种，难教诫与恶友为两种，此另六种亦名为“退失法”。

Somanassaṭṭhāniyesu rūpādīsu chasu ārammaṇesu uppannā gehasitasomanassasampayuttā vicārā somanassupavicārā nāma, vitakkādayo dhammā, taṃsampayuttā cāti gahetabbā. Esa nayo itaradvayepi. Aññāṇasahitā panettha vedanupekkhā upekkhāti veditabbā, yā ‘‘aññāṇupekkhā’’tipi vuccati. Iṭṭhāniṭṭhamajjhattesu chasu ārammaṇesu yathākkamaṃ uppannā vedanā ‘‘cha gehasitāni somanassānī’’tiādinā chakkattayena vuttā. ‘‘Atthi me attā’’ti vā, ‘‘natthi me attā’’ti vā, ‘‘attanā vā attānaṃ sañjānāmī’’ti vā, ‘‘attanā vā anattānaṃ sañjānāmī’’ti vā, ‘‘attanā vā attānaṃ sañjānāmī’’ti vā, ‘‘so me ayaṃ attā kārako vedako nicco dhuvo’’ti evaṃ uppajjamānā imā cha diṭṭhiyo nāma. Tattha atthīti sassatadiṭṭhi. Natthīti ucchedadiṭṭhi. Pañcapi khandhe ‘‘attā’’ti gahetvā saññākkhandhena sesānaṃ jānanavasena attanā vā attānaṃ sañjānāmīti diṭṭhi, saññākkhandhaṃ pana ‘‘attā’’ti, itare ca ‘‘anattā’’ti gahetvā attanā vā anattānaṃ sañjānāmīti diṭṭhi, saññākkhandhaṃ pana ‘‘anattā’’ti, itare ca ‘‘attā’’ti gahetvā anattanā vā attānaṃ sañjānāmīti diṭṭhi ca veditabbā. Chakkaṃ.

在色等六种可喜所缘中生起，与居家喜相应的伺，名为喜俱伺。当知此中包含寻(vitakka)等诸法，以及与此相应的法。此理亦适用于其余二者（忧俱伺与舍俱伺）。于此，当知与无明俱行的舍受，称为舍，亦名“无知舍”。于可喜、不可喜、中庸六种所缘中次第生起的感受，如“六种居家喜”等，已由三组六法说明。如是生起的六种见，名为六见，即：“我有我”，或“我无我”，或“我以我识知我”，或“我以我识知非我”，或“我以非我识知我”，或“此我为作者、受者，常恒、坚固”。其中，“有”是常见，“无”是断见。执取五蕴为“我”，以想蕴识知其余诸蕴，是“我以我识知我”之见；执取想蕴为“我”，其余为“非我”，是“我以我识知非我”之见；执取想蕴为“非我”，其余为“我”，是“我以非我识知我”之见，当如是了知。六法组。

Sattakesu pana kāmarāgapaṭighamānadiṭṭhivicikicchābhavarāgaavijjā satta thāmagataṭṭhena, appahīnaṭṭhena ca cittasantāne anu anu sayanato anusayā nāma. Te eva satte vaṭṭasmiṃ saṃyojanato saṃyojanāni. Samudācāravasena pariyuṭṭhānato pariyuṭṭhānāti veditabbā. Assaddhiyaṃ [Pg.307] ahirikaṃ anottappaṃ appassutatā kosajjaṃ muṭṭhassaccaṃ duppaññatāti ime satta asataṃ asappurisānaṃ, asantā vā lāmakā dhammāti asaddhammā nāma. Pāṇātipātādayo kāyavacīduccaritāni satta duccaritāni nāma. Māno atimāno mānātimāno omāno adhimāno asmimāno micchāmānoti ime satta mānā nāma. ‘‘Manussaloke mātāpettikasambhavo attā ucchijjati, tathā chasu devalokesu dibbo kabaḷīkārabhakkho attā, rūpaloke rūpī manomayo attā, catūsu arūpabhavesu catubbidho arūpī attā tattha tattha ucchijjati vinassati na hoti paraṃ maraṇā’’ti evaṃ pavattā satta ucchedadiṭṭhiyo satta diṭṭhiyo nāma. Ettha ca ādito tisso diṭṭhiyo rūpakkhandhaṃ attato gahetvā pavattā ucchedadiṭṭhiyo, sesā catasso arūpakkhandheti ñātabbā. Sattakaṃ.

于七法中，欲贪、瞋、慢、见、疑、有贪、无明，此七者以其坚固、未断之故，于心相续中数数潜伏，名为七随眠。此七法于轮回中结缚有情，名为七结；以现行而缠绕，当知名为七缠。不信、无惭、无愧、少闻、懈怠、失念、劣慧，此七法为非善人、非正士所有，或为下劣不善之法，名为七不善法。杀生等身口七恶行，名为七恶行。慢、过慢、慢过慢、卑慢、增上慢、我慢、邪慢，此七者名为七慢。“于人界中，父母所生之我断灭；如是，于六欲天中，段食之天我；于色界中，色身意生之我；于四无色有中，四种无色之我，皆于彼彼处断灭、坏失，死后不复存在。”如是生起的七种断见，名为七见。于此，前三见是执色蕴为我而生起的断见，其余四种当知是关于无色蕴者。七法组。

Aṭṭhakesu pana lobho doso moho māno diṭṭhi vicikicchā thinaṃ uddhaccañcāti aṭṭha kilesavatthūni nāma. ‘‘Yaṃ kiñci kammaṃ kattabbaṃ me’’ti ekaṃ, tathā ‘‘kataṃ me’’ti, ‘‘maggo me gantabbo’’ti, ‘‘gato’’ti, ‘‘appakaṃ me bhutta’’nti, ‘‘subhutta’’nti, ‘‘ābādho me uppanno’’ti, ‘‘aciravuṭṭhito gelaññā’’ti ekanti imāni aṭṭha kusītavatthūni nāma, kusītassa kosajjakāraṇānīti attho. Lābhe alābhe ca yase ayase ca pasaṃsāya nindāya ca sukhe dukkhe ca yathākkamaṃ rāgadosehi cittassa paṭihananaṃ aṭṭhasu lokadhammesu cittassa paṭighāto nāma. Heṭṭhā dvīhi catukkehi vuttā aṭṭha anariyavohārā nāma. Micchādiṭṭhimicchāsaṅkappādayo aṭṭha micchattā nāma. Bhikkhūhi vijjamānāya āpattiyā codiyamānassa ‘‘na sarāmī’’ti nibbeṭhanaṃ ekaṃ, ‘‘tvaṃ bālo’’tiādinā [Pg.308] codakapaṭippharaṇaṃ ekaṃ, tathā ‘‘tuvaṃ cetamāpanno’’ti codakassa paccāropanaṃ, aññenaññaṃ paṭicaraṇaṃ, saṅghe bāhāvikkhepabhaṇanaṃ, tuṇhībhāvena viheṭhanaṃ, saṅghaṃ, codakañca anādiyitvā pakkamanaṃ, codanābhayā sikkhāpaccakkhānanti ime aṭṭha purisadosā nāma. Asaññī attā rūpī, arūpī, rūpī ca arūpī ca, nevarūpīnārūpī, antavā, anantavā, antavā ca anantavā ca, nevantavānānantavāti evaṃ pavattā aṭṭha asaññīvādā nāma. Nevasaññīnāsaññī attā rūpī arūpītiādinā pavattā aṭṭha nevasaññīnāsaññīvādā nāma. Aṭṭhakaṃ.

于八法中，贪、瞋、痴、慢、见、疑、昏沉、掉举，此八者名为八烦恼事。“我应作某事”为一，“我已作”为一，“我应行此道”为一，“我已行”为一，“我食少”为一，“我食足”为一，“我生病”为一，“我病初愈”为一，此八者名为八懈怠事，义为懈怠者生起懒惰之因。于利、不利，于名、不名，于赞、毁，于乐、苦中，心次第为贪、瞋所击，名为于八世间法中心生抵触。由前二四法组所说的八种，名为非圣言语。邪见、邪思惟等八者，名为八邪性。比丘因现有之罪被举时，以“我不忆念”而逃避；以“汝是愚人”等语反诘举罪者；以“汝亦犯此罪”反坐于举罪者；以他事搪塞；于僧团中挥臂言说；以默然令僧团困扰；不顾僧团及举罪者而离去；畏于被举而舍学处，此八者名为八丈夫过。无想有情为有色、为无色、为有色亦无色、为非有色非无色，为有边、为无边、为有边亦无边、为非有边非无边，如是生起的八种论，名为无想论。非想非非想有情为有色、为无色等，如是生起的八种论，名为非想非非想论。八法组。

Navakesu pana ‘‘anatthaṃ me acari, carati, carissati, piyassa me anatthaṃ acari, carati, carissati, appiyassa me atthaṃ acari, carati, carissatī’’ti evaṃ pavattā nava āghātā eva āghātavatthūni nāma. Kodho makkho issā macchariyaṃ māyā sāṭheyyaṃ musāvādo pāpicchatā micchādiṭṭhīti imāni nava purisamalāni nāma. ‘‘Seyyassa seyyohamasmī’’tiādayo navavidhā mānā nāma. ‘‘Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, taṃ paṭicca vinicchayo, taṃ paṭicca chandarāgo, taṃ paṭicca ajjhosānaṃ, tathā pariggaho, macchariyaṃ, ārakkho, ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādādianeke pāpakā dhammā’’ti evaṃ vuttā ime nava taṇhāmūlakā dhammā nāma. Tattha vinicchayoti ñāṇataṇhādiṭṭhivitakkavasena catūsu vinicchayesu vitakkavinicchayo idha adhippeto. Lābhaṃ hi labhitvā ‘‘idaṃ rūpārammaṇatthāya, idaṃ saddārammaṇādiatthāyā’’ti evaṃ vitakkeneva vinicchayo. Chandarāgo dubbalarāgo, ajjhosānanti balavasanniṭṭhānaṃ. Pariggahoti taṇhādiṭṭhivasena pariggahakaraṇanti veditabbaṃ. ‘‘Asmī’’ti, ‘‘ahamasmī’’ti, ‘‘ayamahamasmī’’ti, ‘‘bhavissa’’nti, ‘‘rūpī bhavissa’’nti, ‘‘arūpī bhavissa’’nti, ‘‘saññī bhavissa’’nti, ‘‘asaññī [Pg.309] bhavissa’’nti, ‘‘nevasaññīnāsaññī bhavissa’’nti evaṃ vuttāni imāni nava calanaṭṭhena iñjitāni nāma. Imāneva maññanaṭṭhena maññitāni, vipphandanato vipphanditāni, papañcanato papañcitāni, tāneva tehi tehi kāraṇehi saṅkhatattā saṅkhatāni ca nāma honti. Sabbehi tehi pañcahi navakehi māno eva kathito. Sopi hi ‘‘asmī’’tiādīhi saññīhi ca ākārehi diṭṭhi viya pavattatīti. Navakaṃ.

于九法中，“他曾于我行不饶益，正于我行不饶益，将对我行不饶益；曾于我可爱之人行不饶益，正行不饶益，将行不饶益；曾于我不可爱之人行饶益，正行饶益，将行饶益”，如是生起的九种瞋，名为九恚事。忿、恨、嫉、悭、谄、诳、妄语、恶欲、邪见，此九者名为九丈夫垢。“于胜者我为胜”等，是九种慢。“缘爱有求，缘求有利，缘利有分别，缘分别有欲贪，缘欲贪有耽著，如是缘耽著有执取，有悭吝，有守护，因守护而有执杖、执刀、斗诤、争吵、论讼等无量恶法”，如是所说的此九法，名为九爱根法。于此，分别者，于四种分别中，此处意指寻思分别。盖获得之后，即以寻思作此分别：“此为色所缘，此为声所缘等”。欲贪是弱贪，耽著是强决定。当知执取者，是以爱、见而行执取。“我是”、“此我是”、“此是我”、“我将有”、“我将为有色”、“我将为无色”、“我将为有想”、“我将为无想”、“我将为非想非非想”，如是所说的此九者，以其动摇之义，名为九动摇。此等法以思量故名“思量”，以动乱故名“动乱”，以戏论故名“戏论”，又因彼彼因缘所造作故，亦名为“行”。以此五组九法，皆说于慢。盖慢亦由“我是”等想与行相，如见一般而转起。九法组。

Dasakesu pana lobho doso moho māno diṭṭhi vicikicchā thinaṃ uddhaccaṃ ahirikaṃ anottappanti ime dasa kilesā eva kilesavatthūni nāma. ‘‘Anatthaṃ me acarī’’tiādayo nava khāṇukaṇṭakādīsu aṭṭhānaāghātena saddhiṃ dasa āghātavatthūni nāma. Pāṇātipātādayo dasa akusalakammapathā nāma. Kāmarāgasaṃyojanaṃ paṭighamānadiṭṭhivicikicchāsīlabbataparāmāsabhavarāgaissāmacchariyaavijjāsaṃyojananti imāni dasa saṃyojanāni nāma. Micchādiṭṭhimicchāsaṅkappādayo aṭṭha, micchāñāṇamicchāvimuttīhi saddhiṃ dasa micchattā nāma. Tattha micchāñāṇanti pāpakiriyāsu upāyacintāvasena ceva pāpakaṃ katvā ‘‘sukataṃ mayā’’ti paccavekkhaṇavasena ca pavatto moho. Micchāvimuttīti avimuttasseva sato vimuttasaññitā. ‘‘Natthi dinnaṃ, natthi yiṭṭha’’ntiādīhi dasahi ākārehi pavattaṃ natthikadassanaṃ dasavatthukā micchādiṭṭhi nāma. ‘‘Sassato loko, tathā asassato, antavā, anantavā, taṃ jīvaṃ taṃ sarīra’’nti vā, ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti vā, ‘‘hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘na hoti…pe… hoti ca na hoti ca, neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā evaṃ pavattā dasavatthukā antaggāhikā diṭṭhi nāma. Tattha lokoti khandhādayo, ‘‘antavā’’ti idaṃ parittaṃ kasiṇajjhānaṃ sandhāya vuttaṃ. ‘‘Anantavā’’ti idaṃ vipulanti gahetabbaṃ. Tathāgatoti satto. Dasakaṃ.

在十法中，贪、瞋、痴、慢、见、疑、昏沉、掉举、无惭、无愧，此十种烦恼即名为“烦恼事”。“他曾对我作无益事”等九种，加上对树桩、荆棘等不当之处的瞋恚，共名为十“瞋恚事”。杀生等十种名为“不善业道”。欲贪结、瞋恚结、慢结、见结、疑结、戒禁取结、有贪结、嫉妒结、悭吝结、无明结，此十种名为“十结”。邪见、邪思惟等八种，加上邪智、邪解脱，共名为十“邪性”。其中，邪智是指以思惟作恶方便的方式，以及作恶后以“我做得好”的方式反观而生起的痴。邪解脱是指未解脱却自认为已解脱。以“没有布施，没有供养”等十种形式生起的虚无论，名为“十事邪见”。“世界是常，或世界是非常；世界有边，或世界无边；命即是身，或命异身异；如来死后存在，或不存在……乃至，如来死后既非存在亦非不存在”，如此生起的名为“十事边执见”。其中，“世界”指五蕴等；“有边”是就有限的遍禅而说；“无边”应理解为广大；“如来”指有情。十法竟。

Aṭṭhārasakesu [Pg.310] taṇhāvicaritānīti taṇhāsamudācārā taṇhāpavattiyo. Ajjhattikassupādāyāti ajjhattikaṃ khandhapañcakaṃ upādāya. Idaṃ hi upayogatthe sāmivacanaṃ. Tattha ‘‘asmīti hoti, itthasmīti hoti, evasmīti hoti, aññathāsmīti hoti, tathā bhavissanti, itthaṃ bhavissanti, evaṃ bhavissanti, aññathā bhavissanti hoti, tathā asmīti, sātasmīti hoti, tathā siyanti, itthaṃ siyanti, evaṃ siyanti, aññathā siyanti hoti, tathā apāhaṃ siyanti, apāhaṃ itthaṃ siyanti, apāhaṃ evaṃ siyanti, apāhaṃ aññatā siyanti hotī’’ti evaṃ vuttāni imāni ajjhattikassupādāya aṭṭhārasa taṇhāvicaritāni nāma.

在十八法中，爱行(taṇhāvicaritāni)即是爱的生起、爱的流转。“依于内”即是依于内在的五蕴。此处的属格是用于关连义。其中，“我是”、“我是这样”、“我是如此”、“我是别样”；“我将如此存在”、“我将这样存在”、“我将如此存在”、“我将以别样方式存在”；“我是如此”、“我是乐”；“我当是如此”、“我当是这样”、“我当是如此”、“我当是别样”；“或许我能是如此”、“或许我能是这样”、“或许我能是如此”、“或许我能是别样”——如是所说，此十八种名为“依于内的爱行”。

Tattha asmīti hotīti ajjhattikesu khandhapañcakesu samūhato ‘‘ahamasmī’’ti gahaṇe satīti attho. Evaṃ pana gahaṇe sati tato paraṃ anupanidhāya, upanidhāya vāti dvidhā gahaṇaṃ hoti. Tattha anupanidhāyāti aññaṃ ākāraṃ anupanidhāya anupagamma sakabhāvamevārammaṇaṃ katvā itthasmīti hoti. Tassa ‘‘khattiyādīsu idaṃpakāro aha’’nti taṇhāmānadiṭṭhivasena gahaṇaṃ hotīti attho. Upanidhāya gahaṇaṃ pana duvidhaṃ hoti samato ca asamato ca. Tattha samato gahaṇaṃ evasmīti idaṃ, tassa yathā ayaṃ khattiyo, brāhmaṇādayo vā devamanussarūpīarūpiādayo vā, evamahamasmīti attho. Aññathāsmīti idaṃ pana asamato gahaṇaṃ, tassa yathā ime khattiyādayo, tato aññathā ahaṃ hīno vā adhiko vāti attho. Imāni tāva paccuppannavasena cattāri taṇhāvicaritāni, bhavissantiādīni pana cattāri anāgatavasena vuttāni. Tesaṃ purimacatukke vuttanayavasena attho veditabbo. Tattha asmītiādidvayaṃ sassatucchedaggāhavasena vuttaṃ. Tattha hi asmīti sassataṃ, sīdatīti sātaṃ, asassataṃ, ito parāni [Pg.311] siyantiādīni cattāri saṃsayaparivitakkavasena vuttāni. Apāhaṃ siyantiādīni cattāri ‘‘api nāmāhaṃ bhaveyya’’nti evaṃ pavattapatthanākappanavasena vuttānīti daṭṭhabbaṃ. Aṭṭhārasakaṃ paṭhamaṃ.

其中，“我是”（asmīti hoti）是指在内在的五蕴聚合体上执取“我是”的意思。当这样执取时，又分为不比较与比较两种执取。其中，不比较是指不与他种形态比较，不涉及他种形态，只是以自身的状态为所缘，认为“我是这样的”。这是指由于贪爱、我慢和见，认为“在刹帝利等中，我是这种人”而产生的执取。比较的执取又分为两种：相同与不相同。其中，相同的执取是“我是如此”，其意是“就像这位刹帝利、婆罗门等，或天人、有色界、无色界等，我也是这样的”。不相同的执取是“我是别样”，其意是“与这些刹帝利等相比，我是更低劣的或者更高贵的”。以上这四种是就现在而言的爱行。而“我将存在”等四种则是就未来而言的。它们的意义应按照前面四种所说的方式来理解。其中，“我是如此”与“我是乐”这两种是基于常见与断见而说。其中，“我是如此”是常见，“我是乐”是断见。此后的“我当是”等四种是基于怀疑与推测而说。“或许我能是”等四种，则应理解为是基于“或许我会存在”这样的愿望与设想而说的。第一组十八法竟。

Dutiye bāhirassupādāyāti bāhiraṃ khandhapañcakaṃ upādāya. Tattha ‘‘iminā asmīti hoti, iminā itthasmīti hoti, iminā evasmīti hoti, iminā aññathāsmīti hotī’’tiādinā anantare vuttanayena bāhirassupādāya aṭṭhārasa taṇhāvicaritānīti veditabbāni. ‘‘Iminā’’ti padamattameva hettha purimehi viseso. Tattha imināti iminā bāhirena rūpena vā…pe… viññāṇena vāti attho. Tattha ca chattakhaggabījaniannapānadhanadhaññādiupakaraṇavasena bāhiraṃ rūpaṃ veditabbaṃ. Dāsadāsiñātiparijanahatthiassādiupakaraṇavasena vedanādayo veditabbā. Imehi bāhirehi rūpādīhi ‘‘itthasmīti evasmī’’tiādinā sabbattha yojanā veditabbā. Aṭṭhārasakaṃ dutiyaṃ.

第二，“依于外”即是依于外在的五蕴。其中，以“依此而有我是”、“依此而有我是这样”、“依此而有我是如此”、“依此而有我是别样”等，应知依此前述方式，有依于外的十八种爱行。此处“依此”(iminā)一词是与前文的唯一区别。其中，“依此”是指依此外在的色，乃至识。此处外在的色应理解为如伞、剑、扇、食物、饮品、财富、谷物等资具。外在的受等应理解为如奴仆、婢女、亲族、侍从、象、马等资具。应知依这些外在的色等，在所有情况下都与“我是这样”、“我是如此”等相连结。第二组十八法竟。

Itaresu pana tadekajjhaṃ abhisaṃyūhitvātiādīsu tadubhayaṃ aṭṭhārasakaṃ ekato yojetvā chattiṃsataṇhāvicaritāni honti, evaṃ ekekassa puggalassa atītakāle dvinnaṃ aṭṭhārasakānaṃ vasena chattiṃsa, tathā anāgate chattiṃsa honti. Paccuppanne pana ekassa yathālābhavasena tānipi labbhanti, sabbasattānaṃ vasena paccuppannepi chattiṃsa labbhanti. Iti evaṃ vuttena pakārena taṃ sabbaṃ ekato katvā sabbasattānaṃ kālattayepi channaṃ aṭṭhārasakānaṃ vasena aṭṭhasataṃ taṇhāvicaritāni hontīti attho. Aṭṭhataṇhāvicaritasataṃ hotīti etthāpi evameva attho daṭṭhabbo.

至于其他部分，如在“将它们合为一处”等句中，是将那两组十八法合在一起，成为三十六种爱行。像这样，对每一个人而言，在过去时，以两组十八法而有三十六种；同样，在未来时也有三十六种。至于现在时，对单个人而言，则根据其所得而获得那些；就一切众生而言，在现在时也能获得三十六种。如此，依以上所说的方式，将这一切合在一起，一切众生在三世中，以六组十八法而有一百零八种爱行，此即其义。“有一百零八种爱行”于此也应如是理解其义。

Taṇhāvicaritāni niṭṭhitāni.

爱行终。

Yāni cātiādīsu yāni cettha dvāsaṭṭhi diṭṭhigatāni vattabbāni, tāni brahmajālanāmake dīghanikāyassa paṭhamasuttante [Pg.312] (dī. ni. 1.29 ādayo) satthārā sayaṃ āhacca bhāsitānīti attho. Brahmajāle hi cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādāti imāni dvāsaṭṭhi diṭṭhigatāni sanidānāni nānānayato vuttāni, tattha vuttanayeneva nesaṃ vibhāgo veditabbo. Ayaṃ tāvettha padatthānusārato vinicchayo, sesopettha vinicchayo padatthe vuttānusāratova suviññeyyoti.

在“Yāni ca”等语中，其义为：此处应说的六十二种见，是世尊在名为《梵网经》(Brahmajāla)的《长部》(Dīghanikāya)第一经（长部1.29等）中亲自宣说的。在《梵网经》中，有四种常见论、四种部分常见论、四种有边无边论、四种诡辩论、二种无因论、十六种有想论、八种无想论、八种非想非非想论、七种断灭论、五种现法涅槃论——此六十二种见连同其因缘，以种种理路被宣说。其分类应依经中所说之理而了知。这即是此处依文义的抉择，其余的抉择亦可依文义所说而易于了知。

Khuddakavatthuvibhaṅgamātikatthavaṇṇanā niṭṭhitā.

《小事分别》本母释义终。

Dhammahadayavibhaṅgamātikatthavaṇṇanā

法心分别本母释义

Dhammahadayavibhaṅgamātikāya pana padatthādito vinicchayo pubbe vuttova. Yasmā pana bhagavatā heṭṭhā nānānayato vibhattānaññeva khandhāyatanādīnaṃ dvādasannaṃ dhammakoṭṭhāsānaṃ puna sabbasaṅgāhikacatubhūmuppattitappariyāpannatādīhi dasahi vārehi apubbanayasahassavibhāvakehi sabbadhammādhippāyasaṅkhātehi dhammahadayehi vibhāgadassanatthamevāyaṃ vibhaṅgo vutto, tasmā vibhaṅganayato cettha vinicchayo hoti. Vibhaṅge hi paṭhamaṃ ‘‘kati khandhā’’tiādinā sapucchakaṃ dvādasapadikaṃ mātikaṃ nikkhipitvā heṭṭhā vuttānusāreneva catubhūmakasāmaññato sabbasaṅgāhikavāro nāma vibhatto, tattha satta phassādayo sattannaṃ viññāṇadhātūnaṃ vasena veditabbā.

《法心分别》本母的文义等抉择已如前述。因为世尊为了显示对先前以各种理路分别的蕴、处等十二法聚，再以总摄、四地、生起、所摄等十种方式，用前所未有的千种阐明之理，来阐明那被称为“法心”、总摄一切法义的分别，才宣说此《分别论》。因此，此处的抉择是依《分别论》之理。在《分别论》中，首先以‘有几蕴’等含问题的十二句式来设立本母，然后依照前面所说的，以四地的共通性来分别名为“总摄章”的部分。其中，七触等应依七种识界来理解。

Dutiyo [Pg.313] pana vāro tesaṃ catūsu bhūmīsu catūhi koṭṭhāsehi uppattānuppattidassanavasena pavatto. Tattha paṭhamakoṭṭhāse tāva –

其次，第二章是关于在四地中，以四个部分，显示它们的生起与不生起。其中，首先是第一部分——

‘‘Kāmadhātuyā kati khandhā…pe… kati cittāni? Kāmadhātuyā pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, tīṇi saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, vedanā, saññā, cetanā, cittānī’’ti –

“欲界有几蕴……乃至……有几心？欲界有五蕴、十二处、十八界、三谛、二十二根、九因、四食、七触、受、想、思、心。”

Mātikaṃ nikkhipitvā vibhattā. Tattha yasmā catubhūmakāpi dhammā yebhuyyena kāmāvacarasattānaṃ uppajjanti, na kāmāvacarāva. Tenettha ‘‘pañcakkhandhā’’tiādinā catubhūmakāpi vuttā. Tatthuppajjanakadhammā hettha adhippetā, na taṃbhūmipariyāpannāva. Rūpadhātuādīsupi eseva nayo.

设立本母而作分别。在此，因为四地之法大多生起于欲界有情，而非仅是欲界法。因此，这里以“五蕴”等来说明，也包含了四地之法。此处意指在那里生起的法，而非仅限于该地所摄之法。在色界等也是同样的道理。

Ettha ca tīṇi saccānīti idaṃ nirodhasaccassa desavinimuttatāya katthaci dese aniddisitabbato taṃ vajjetvā vuttaṃ. Kāraṇasāpekkhā hi dhammā attano nissayakāraṇabhūtaṃ desaṃ samāvasanti akāraṇassa anissayattā, yathā vā kadāci upalabbhamānā dhammā kālaniyatatāya attano saṅkhatattaṃva sūcenti. Aññathā itarakālesupi bhāvassa ca pasaṅgato, etarahipi vā abhāvassa, evaṃ kvaci dese upalabbhamānāpīti gahetabbaṃ. Sabbadesaabyāpitā pana asaṅkhatassa, saṅkhatassa vā asambhavato eva nopapajjati, tasmā desakālavinimuttameva asaṅkhatanti gahetabbaṃ.

此处说“三谛”，是因灭谛超越处所，故在某些处所不被指明，是省略了它而说。因为依缘之法依止于作为其所依之因的处所，而无因者无所依。就像有时才出现的法，由于其时间上的限定性，正表明其为有为性。否则，就会有其在其他时间也存在，或现在也不存在的过失。同样，对于在某些处所才出现的法，也应如是理解。然而，无为法不遍及一切处所，或有为法不存在，这都是不成立的。因此，当知无为法是超越时空的。

Dutiyakoṭṭhāse pana –

在第二部分中——

‘‘Rūpadhātuyā pañcakkhandhā, cha āyatanāni, nava dhātuyo, tīṇi saccāni, cuddasindriyāni, aṭṭha hetū, tayo [Pg.314] āhārā, cattāro phassā…pe… cattāri cittānī’’ti –

“色界有五蕴、六处、九界、三谛、十四根、八因、三食、四触……乃至……四心。”

Mātikaṃ nikkhipitvā vibhattā. Yasmā pana rūpīnaṃ ghānādīnaṃ abhāvena vijjamānānipi gandhāyatanādīni āyatanādikiccaṃ na karonti, tasmā te vajjetvā ‘‘cha āyatanāni, nava dhātuyo’’tiādi vuttaṃ na tesaṃ abhāvā. Keci pana ‘‘rūpaloke gandharasā kabaḷīkāro āhāro ca mahābhūtānañca phoṭṭhabbakiccatā natthi, teneva pāḷiyaṃ na uddhaṭā’’ti vatvā taṃ sādhetuṃ bahuṃ hetupaṭirūpakaṃ vatvā papañcenti, taṃ tesaṃ matimattamevāti na gahetabbaṃ. Gandhādīnaṃ avinibbhogattā, phoṭṭhabbattā, dhātusabhāvattā ca ghānādittayabhāvadvayasukhadukkhadomanassindriyāni, pana domanassahetukabaḷīkārāhāraghānādittayasamphassādīni ca vajjetvā cuddasindriyādibhāvo veditabbo.

设立本母而作分别。因为色界有情没有鼻根等，即使存在香处等，也不起处等的作用。因此，除去这些而说“六处、九界”等，并非因为它们不存在。有些人说：“在色界没有香、味、抟食，也没有大种的所触作用，因此在圣典中没有列举。”为了成立此说，他们说了许多相似因并加以铺陈。那仅是他们的个人之见，不应采信。须知，由于香等具有不可分离性、可触性及界的自性，故应除去鼻等三根、男女二根、乐苦忧三根，以及瞋因、抟食、鼻等三触等，由此可知有十四根等。

Tatiyakoṭṭhāse pana –

在第三部分中——

‘‘Arūpadhātuyā cattāro khandhā, dve āyatanāni, dve dhātuyo, tīṇi saccāni, ekādasindriyāni, aṭṭha hetū, tayo āhārā, eko phasso…pe… ekaṃ citta’’nti –

“无色界有四蕴、二处、二界、三谛、十一根、八因、三食、一触……乃至一心。”

Mātikaṃ nikkhipitvā vibhattā. Ettha ca cakkhusotaanaññātaññassāmītindriyānampi abhāvā ekādasindriyāni veditabbāni.

设立本母而作分别。并且，因为这里没有眼根、耳根及未知当知根，所以应当知道是十一根。

Catutthakoṭṭhāse pana –

在第四部分中——

‘‘Apariyāpanne cattāro khandhā, dve āyatanāni, dve dhātuyo, dve saccāni, dvādasindriyāni, cha hetū, tayo āhārā, eko phasso…pe… ekaṃ citta’’nti –

“不摄法中有四蕴、二处、二界、二谛、十二根、六因、三食、一触……乃至一心。”

Mātikaṃ [Pg.315] nikkhipitvā vibhattā. Yasmā ca okāsavasena vā sattuppattivasena vā apariyāpannadhātu nāma natthi, tasmā ‘‘apariyāpannadhātuyā’’ti avatvā nibbattitalokuttarameva dassetuṃ ‘‘apariyāpanne cattāro khandhā’’tiādi vuttaṃ. Evaṃ catūhi koṭṭhāsehi dutiyo vāro veditabbo.

设立本母而作分别。因为无论是依处所，还是依有情生起，都没有名为“不摄界”者，所以不说“于不摄界中”，而是为了只显示已生起的出世间法，才说“不摄法中有四蕴”等。如是，当知此为由四部分构成的第二章。

Tatiyo pana vāro –

第三章则——

‘‘Rūpakkhandho kāmadhātupariyāpanno, cattāro khandhā siyā kāmadhātupariyāpannā, siyā na kāmadhātupariyāpannā’’tiādinā –

“色蕴为欲界所摄，（其余）四蕴则可能为欲界所摄，也可能不为欲界所摄”等等——

Catūsu bhūmīsu catūhi koṭṭhāsehi taṃtaṃbhūmipariyāpannadhammadassanavasena pavatto, so ca heṭṭhā vuttānusārena sakkā ñātunti na vitthārito. Tattha ca kāmadhātupariyāpannoti kāmāvacarabhāvena tattha antogadho kāmāvacaroti attho. Sesesupi eseva nayo.

此章依四地四部分，显示其各自地所摄之法而展开，其义可依前述而知，故不详述。其中，“为欲界所摄”，意为以欲界的状态被含摄于其中，即是欲界法之义。其余亦同此理。

Catuttho pana vāro tīsu bhūmīsu catūhi koṭṭhāsehi paṭisandhikkhaṇe uppajjanakānuppajjanakadhammadassanavasena pavatto. Tattha paṭhamakoṭṭhāse tāva –

第四章则是在三界中，以四个部分，显示结生之际生起与不生起之法。在此，首先是第一部分——

‘‘Kāmadhātuyā upapattikkhaṇe sabbesaṃ pañcakkhandhā pātubhavanti, kassaci ekādasāyatanāni pātubhavanti, kassaci dasāyatanāni pātubhavanti, kassaci aparāni dasa, kassaci nava, kassaci satta, kassaci ekādasa dhātuyo…pe… satta dhātuyo. Sabbesaṃ ekaṃ saccaṃ pātubhavati. Kassaci cuddasindriyāni, kassaci terasa, kassaci aparāni terasa, kassaci dvādasa, kassaci dasa, kassaci nava, kassaci aparāni nava, kassaci aṭṭha, kassaci aparāni aṭṭha, kassaci satta[Pg.316], kassaci pañca, kassaci cattārindriyāni pātubhavanti, kassaci tayo hetū pātubhavanti, kassaci dve, kassaci ahetukā pātubhavanti. Sabbesaṃ cattāro āhārā, eko phasso…pe… ekaṃ cittaṃ pātubhavatī’’ti –

“于欲界投生之际，一切有情皆有五蕴生起。于某些有情，有十一处生起；于某些有情，有十处生起；于某些有情，有另外十处；于某些有情，有九处；于某些有情，有七处。有十一界……乃至七界。于一切有情，有一谛生起。于某些有情，有十四根生起；于某些有情，有十三根；于某些有情，有另外十三根；于某些有情，有十二根；于某些有情，有十根；于某些有情，有九根；于某些有情，有另外九根；于某些有情，有八根；于某些有情，有另外八根；于某些有情，有七根；于某些有情，有五根；于某些有情，有四根生起。于某些有情，有三因生起；于某些有情，有二因；于某些有情，无因生起。于一切有情，有四食、一触……乃至一心生起。”

Mātikaṃ nikkhipitvā vibhattā. Tattha paṭisandhikkhaṇe kāmāvacarānaṃ opapātikānaṃ, āpāyikānaṃ, devamanussānaṃ paripuṇṇāyatanānaṃ saddāyatanavajjitāni ekādasāyatanāni pātubhavanti, tāneva ekādasa dhātuyo honti. Saddo hi ekantena paṭisandhiyaṃ na uppajjati, tesaññeva pana jaccandhānaṃ dasa, jaccabadhirānaṃ aparāni dasa, jaccandhabadhirānaṃ nava, gabbhaseyyakānaṃ rūpagandharasakāyaphoṭṭhabbamanodhammavasena satta āyatanadhātuyo pātubhavanti. Opapātikānaṃ tihetukānaṃ manacchaṭṭhāni indriyāni, bhāvadvaye ekaṃ, jīvitindriyaṃ, somanassupekkhindriyesu ekaṃ, saddhādīni pañcāti cuddasindriyāni, tesaṃ dvihetukānaṃ paññindriyaṃ vajjetvā terasa, paṭhamakappikānaṃ manussānaṃ tihetukānaṃ bhāvindriyaṃ vajjetvā aparānipi terasa, tesaññeva duhetukānaṃ dvādasa, gabbhaseyyakānaṃ pana tihetukānaṃ purimesu cuddasasu cakkhādīni cattāri vajjetvā dasa, tesaṃ duhetukānaṃ nava, opapātikānaṃ ahetukānaṃ paripuṇṇāyatanānaṃ purimesu cuddasasu saddādīni vajjetvā aparāni nava, tesaññeva jaccandhānaṃ aṭṭha, tathā badhirānaṃ, andhabadhirānaṃ pana satta, gabbhaseyyakānaṃ pana ahetukānaṃ kāyamanobhāvajīvitaupekkhindriyāni pañca, tesaññeva napuṃsakānaṃ cattāri pātubhavanti. Ahetukacittesu hi vijjamānāpi ekaggatā samādhindriyataṃ na gacchati, manoviññāṇadhātuvasena pana ‘‘eko phasso’’tiādayo veditabbā.

设立论母而分别解说。其中在结生刹那，欲界化生、堕恶趣、诸根完具的天人，除声处外，有十一处显现，此即十一界。因为声在结生时绝不生起。而彼等天生盲者有十处，天生聋者有另外十处，天生盲聋者有九处。胎生者则依色、香、味、身、触、意、法而有七处界显现。化生三因者，有十四根显现，即：六根（眼、耳、鼻、舌、身、意），两种性根中之一，命根，喜根或舍根中之一，以及信等五根。彼等二因者，除去慧根为十三根。初劫人类三因者，除去性根外亦为十三根。彼等二因者，十二根。胎生三因者，于前十四种中除去眼等四根，为十根。彼等二因者，九根。化生无因诸根完具者，于前十四种中除去信等五根，为另外九根。彼等天生盲者，八根；同样，天生聋者亦八根；天生盲聋者则七根。胎生无因者，有身、意、性、命、舍五根。彼等无性者，四根显现。虽然在无因心中存在的一境性不成为定根，然而依意识界当知“一触”等法。

Dutiyakoṭṭhāse [Pg.317] pana –

第二部分中——

‘‘Rūpadhātuyā upapattikkhaṇe ṭhapetvā asaññasattānaṃ devānaṃ pañcakkhandhā pātubhavanti. Pañcāyatanāni, pañca dhātuyo, ekaṃ saccaṃ, dasindriyāni, tayo hetū, tayo āhārā, eko phasso…pe… ekaṃ citta’’nti –

“于色界投生时，除无想有情天外，有五蕴生起。有五处、五界、一谛、十根、三因、三食、一触……乃至一心。”

Mātikaṃ nikkhipitvā vibhattā. Tattha cakkhurūpasotamanodhammānaṃ vasena pañcāyatanadhātuyo veditabbā. Etthāpi gandharasaphoṭṭhabbānaṃ aggahaṇe kāraṇaṃ pubbe vuttameva. Cakkhusotamanojīvitindriyāni, somanassupekkhānaṃ aññataraṃ, saddhādīni pañcāti dasindriyāni veditabbāni.

设立论母而分别解说。此处，当知五处界是依眼、色、耳、意、法而立。此处不取香、味、触的原因，如前已说。眼根、耳根、意根、命根、喜根或舍根中之一，以及信等五根，当知此为十根。

Tatiyakoṭṭhāse pana –

第三部分中——

‘‘Asaññasattānaṃ devānaṃ upapattikkhaṇe eko khandho pātubhavati rūpakkhandho, dve āyatanāni rūpāyatanaṃ dhammāyatanaṃ, dve dhātuyo rūpadhātu dhammadhātu, ekaṃ dukkhasaccaṃ, ekaṃ rūpajīvitindriyaṃ, asaññasattā devā ahetukā, anāhārā, aphassakā…pe… acittakā’’ti –

“于无想有情天投生之际，有一蕴生起，即色蕴；有二处生起，即色处与法处；有二界生起，即色界与法界；有一谛生起，即苦谛；有一根生起，即色命根。无想有情天是无因的、无食的、无触的……乃至无心的。”

Saniddesamātikā nikkhittā. Ettha ca rūpampi kiñcāpi tesaṃ āyatanādikiccaṃ na karoti, saviññāṇakarūpīsu pana gahitattā idhāpi gahitaṃ. Gandhādayo pana tattha na gahitattā idhāpi na gahitā, no avijjamānatāya. Ekatalavāsikānaṃ vā sesabrahmānaṃ cakkhuvisayattā idhāpi rūpāyatanaṃ uddhaṭaṃ, asaññīnaṃ pana pañcāyatanāni, eko āhāro uppajjatīti veditabbaṃ.

附释总纲已列出。虽然此处色法不履行那些处等的功能，但由于它已被包含在有识之色法中，因此这里也被包含。至于香等，因为它们在那里没有被包含，所以这里也没有被包含，并非因为它们不存在。对于同一界地的众生或者其余梵天众生来说，由于色法是眼所缘，所以此处也列出了色处；而对于无想有情，当知有五处与一食生起。

Catutthakoṭṭhāse –

在第四节中——

‘‘Arūpadhātuyā upapattikkhaṇe cattāro khandhā, dve āyatanāni, dve dhātuyo, ekaṃ saccaṃ, aṭṭhindriyāni[Pg.318], tayo hetū, tayo āhārā, eko phasso…pe… ekaṃ citta’’nti –

“在无色界受生之际，有四蕴、二处、二界、一谛、八根、三因、三食、一触……乃至一心。”

Mātikāpadāni nikkhipitvā vibhattā. Ettha ca manojīvitaupekkhindriyāni, saddhādīni pañcāti aṭṭhindriyāni veditabbāni. Sesaṃ suviññeyyameva. Evaṃ catūhi koṭṭhāsehi catuttho vāro veditabbo.

论母诸词已列出并作分别。在此，当知意根、命根、舍根以及信等五根，共为八根。其余的非常容易理解。如是，当通过四个部分了解第四轮。

Pañcamo pana vāro tesaṃ dhammānaṃ bhūmantaravasena ‘‘kāmāvacaradhammā, na kāmāvacarā…pe… pariyāpannā’’ti cattāro duke mātikāvasena nikkhipitvā vibhajanavasena pavatto, so heṭṭhā vuttatthova.

第五轮则依诸法的地界差别，依论母列出“欲界法，非欲界法……乃至……所摄法”四对，并作分别，其义如前所述。

Chaṭṭho pana vāro sammutidevaupapattidevavisuddhideve niddisitvā manussadevagatīsu uppādakakammaāyuppamāṇadassanavasena vutto. Tatthāyaṃ saṅkhepattho – sattā hi dānasīlādikāmāvacarakusalaṃ katvā manussaloke khattiyamahāsālādikulesu ceva cātumahārājikatāvatiṃsayāmatusitanimmānaratiparanimmitavasavattisaṅkhātesu chasu devalokesu ca uppajjanti, tattha sinerupabbatavemajjhaparibhaṇḍapabbatato paṭṭhāya heṭṭhā yāva bhūmi tiriyaṃ cakkavāḷapabbataṃ āhacca etthantare pabbataākāsarukkhapathavinissitā cātumahārājacandasūriyā sabbe cātumahārājikā. Tato uddhaṃ cakkavāḷapariyantaṃ tāvatiṃsādayo yathākkamaṃ uparūpari ṭhitāti veditabbā. Devalokopi paramparacakkavāḷapabbataṃ appatto nāma natthi.

第六轮在指明世俗天、生天与清净天后，以开示人天趣的生起之业与寿量的方式而说。此中大意为：众生行布施、持戒等欲界善业后，投生于人间刹帝利、大婆罗门等家族，以及名为四天王天、忉利天、夜摩天、兜率天、化乐天(Nimmānaratī)、他化自在天的六欲天中。其中，从须弥山(Sineru)山腰的持双山(Paribhaṇḍapabbata)开始，下至大地，横向触及轮围山(Cakkavāḷapabbata)，此间依附于山、虚空、树木、大地的诸天，以及日、月，皆属四天王天。当知从其之上，忉利天等天界依次向上重叠安立。并无天界不触及外围的轮围山。

Paṭhamajjhānaṃ pana parittaṃ bhāvetvā brahmapārisajjesu uppajjanti, majjhimaṃ bhāvetvā brahmapurohitesu, paṇītaṃ bhāvetvā mahābrahmesu, ime tayopi janā paṭhamajjhānabhūmiyaṃ ekatale [Pg.319] vasanti. Āyuābhādibhedena panesaṃ bhedo, evaṃ uparipi.

修习下品初禅者，投生梵众天；修习中品初禅者，投生梵辅天；修习上品初禅者，投生大梵天。这三类人皆住于初禅地的同一层面，其差别仅在于寿量与身光等，以上诸天亦复如是。

Catukkanaye pana dutiyajjhānaṃ, pañcakanaye dutiyatatiyajjhānañca parittaṃ, majjhimaṃ, paṇītañca bhāvetvā parittābhāappamāṇābhāābhassaresu uppajjanti. Tatiyajjhānaṃ parittādivasena bhāvetvā parittasubhaappamāṇasubhasubhakiṇhesu. Catutthajjhānaṃ pana bhāvetvā ārammaṇamanasikārachandādhimuttiādinānattato keci asaññīsu, keci vehapphalesu, keci avihesu, atappesu, sudassesu, sudassīsu, keci akaniṭṭhesu, ākāsānañcāyatanādīsu catūsu ca yathākkamaṃ uppajjanti. Tattha hi ekacce titthiyā ‘‘cittaṃ nissāya rajjanadussanādayo, tannidānāni ca dukkhāni samuppajjantī’’ti citte dosaṃ disvā ‘‘diṭṭhadhammanibbānameta’’nti saññāvirāgaṃ janetvā tatrūpapattiyā jhānaṃ bhāvetvā rūpakāyamattā ṭhitā vā nisinnā vā nipannā vā hutvā nibbattitvā tattheva pañcakappasatāni tiṭṭhantīti veditabbā.

依四禅法(Catukkanaya)修习第二禅，或依五禅法(Pañcakanaya)修习第二、第三禅者，以下、中、上品的方式修习，分别往生少光天(Parittābhā)、无量光天(Appamāṇābhā)、光音天(Ābhassara)。以小、中、大的方式修习第三禅者，则生少净天(Parittasubha)、无量净天(Appamāṇasubha)、遍净天(Subhakiṇhā)。修习第四禅者，因所缘、作意、欲、胜解(adhimutti)等各不相同，有些人往生无想有情天，有些人往生广果天(Vehapphala)，有些人往生无烦天(Avihā)、无热天(Atappā)、善见天(Sudassā)、善现天(Sudassī)、色究竟天(Akaniṭṭhā)，也有人依次往生空无边处(Ākāsānañcāyatana)等四无色处。此中，有些外道(titthiya)认为“由于心而生起爱染、憎恶等，亦因此而生起种种苦”，见到心的过患，误以为“此即现法涅槃”，生起对想的离欲，为生彼处而修习禅定，仅以色身或立、或坐、或卧而投生，当知其于彼处住五百劫。

Aṭṭhasamāpattilābhīnaṃ kataraṃ jhānaṃ vipaccatīti? Paguṇaṃ, sabbesu paguṇesu yassa vipākabhūmiṃ pattheti, taṃpatthanāya ca asati yaṃ maraṇasamaye samāpajjati, taṃ, tasmimpi asati uttamavasena nevasaññānāsaññāyatanaṃ vipaccati. Suddhāvāsesu ca avihādīsu anāgāmivajjitā sattā na uppajjanti, anāgāmino pana asaññīvajjitabrahmalokesu sabbattha uppajjituṃ labhanti. Sabbesampi ca ariyānaṃ tatrūpapattito uparūpapattipi, na heṭṭhūpapatti. Te hi paṭhamajjhānabhūmiyaṃ nibbattā anāgāmino nava brahmaloke sodhetvā matthake vehapphalesu ṭhitā parinibbanti, na nivattanti ariyānaṃ heṭṭhūpapattiabhāvā. Vehapphalaakaniṭṭhanevasaññānāsaññāyatanabhavā tayopi seṭṭhabhavā nāma. Imesu tīsu ṭhānesu nibbattā anāgāmino neva uddhaṃ gacchanti, na adho. Tattheva parinibbāyanti[Pg.320]. Manussaloke ca sekhā gihibhāve yāvajīvaṃ tiṭṭhanti, na asekhā. Te hi arahattaṃ pattadivase pabbajanti vā, parinibbanti vā. Bhummadevesu pana khīṇāsavāpi yāvajīvaṃ tiṭṭhanti. Chasu kāmāvacaradevesu sotāpannasakadāgāminova tiṭṭhanti, anāgāmino pana tadaheva rūpabhavaṃ gantuṃ vaṭṭati khīṇāsavena parinibbātunti gahetabbaṃ. Evaṃ imāsu sattavīsatiyā bhūmīsu pariyāpannamanussadevabrahmalokesu nibbattasattesu manussānaṃ tāva imasmiṃ buddhuppādeva vassasataṃ āyuppamāṇaṃ, appaṃ vā bhiyyo. Āpāyikānaṃ, bhummadevānañca kadāci āyuparicchedo natthi, kammameva pamāṇaṃ. Te hi sattāhenapi maranti, kappampi tiṭṭhantīti.

获得八等至(aṭṭhasamāpatti)者，何种禅定会成熟？是纯熟的禅定。在一切纯熟的禅定中，若希求其果报地，则该禅定成熟；若无此希求，则临终时所入的禅定成熟；若亦无此，则以最上的非想非非想处(nevasaññānāsaññāyatana)为最胜故而成熟。在净居天(Suddhāvāsa)中，除了不还者(anāgāmin)以外，其他众生不会投生；不还者则能生于除了无想有情天以外的一切梵天界。并且，一切圣者从彼处投生后只会向上投生，不会向下投生。那些在初禅地(paṭhamajjhānabhūmi)投生的不还者，遍行九个梵天界后，住于顶端的广果天(Vehapphala)而般涅槃，不再退转，因圣者不会向下投生。广果天有、色究竟天(Akaniṭṭha)有与非想非非想处有，此三者名为最胜有。投生于此三处的不还者，既不向上，也不向下，即于彼处般涅槃。在人间，有学(sekha)圣者若为居士，则可终生为居士，无学(asekha)圣者则不然。他们于证得阿罗汉果的当日，或出家(pabbajati)，或般涅槃。在地居天(bhummadeva)中，漏尽者(khīṇāsava)亦可尽其寿量而住。在六欲天(kāmāvacaradeva)中，仅有入流者(sotāpanna)与一来者(sakadāgāmin)安住；当知不还者则于当日即趣向色有，漏尽者则般涅槃。如是，于此二十七地所摄的人、天、梵天界中，投生的众生里，人类于此佛陀出世之时，寿量为一百岁，或少或多。恶趣众生(āpāyika)与地居天，则无寿量限定，唯业为量。他们或七日即死，或住寿一劫(kappa)。

Cātumahārājikānaṃ pana mānusakāni paññāsa vassāni ekaṃ rattindivaṃ, tāya rattiyā tiṃsa rattiyo māso, tena māsena dvādasamāsiyo saṃvaccharo, tena saṃvaccharena dibbāni pañcavassasatāni āyuppamāṇaṃ. Tāni manussagaṇanāya navutivassasatasahassāni honti. Tāvatiṃsānaṃ mānusakaṃ vassasataṃ ekaṃ rattindivaṃ katvā evamāgataṃ dibbaṃ vassasahassaṃ. Evaṃ yāmādīnaṃ vassagaṇanañca diguṇaṃ katvā heṭṭhimato diguṇacatugguṇaṃ āyuppamāṇaṃ veditabbaṃ.

于四大王天(Cātumahārājika)，人间五十年为一昼夜，以其三十昼夜为一月，以其十二月为一年，以此年计算，天寿五百岁为其寿命。此以人间计算为九百万年。于忉利天(Tāvatiṃsa)，以人间一百年为一昼夜，如是得天寿一千年。如是，夜摩天(Yāma)等诸天，其天寿年数倍增，其寿命应知为下界天的四倍。

Brahmesu pana brahmapārisajjānaṃ kappassa tatiyo bhāgo āyuppamāṇaṃ, brahmapurohitānaṃ upaḍḍhakappo, mahābrahmānaṃ eko kappo, parittābhānaṃ dve kappāti evaṃ uparūpari diguṇaṃ katvā yāva subhakiṇhā yojetabbaṃ. Subhakiṇhānaṃ hi catusaṭṭhikappaṃ āyuppamāṇaṃ, asaññīnaṃ, vehapphalānañca pañcakappasatāni, avihānaṃ kappasahassanti uparūpari diguṇavasena yāva akaniṭṭhā yojetabbaṃ. Akaniṭṭhānaṃ hi soḷasakappasahassāni, arūpānaṃ catunnaṃ yathākkamaṃ vīsati, cattāri, saṭṭhi, caturāsīti kappasahassāni āyuppamāṇanti.

于梵天众(Brahma)中，梵众天(brahmapārisajja)的寿命为三分之一劫，梵辅天(brahmapurohita)的寿命为半劫，大梵天(mahābrahma)的寿命为一劫，少光天(parittābha)的寿命为二劫。如是依次倍增，直至遍净天(Subhakiṇhā)，应如是推算。诚然，遍净天的寿命为六十四劫，无想有情天(asaññī)与广果天(Vehapphala)的寿命为五百劫，无烦天(avihā)的寿命为一千劫。如是依次倍增，直至色究竟天(Akaniṭṭha)，应如是推算。诚然，色究竟天的寿命为一万六千劫，四无色界天(arūpa)的寿命依次为二万、四万、六万、八万四千劫。

Ukkhittā [Pg.321] puññatejena, kāmarūpagatiṃ gatā;

Bhavaggatampi sampattā, punāgacchanti duggatiṃ.

因福德之力而高升，已往欲界(kāmagati)、色界(rūpagati)趣；纵使已至有顶(bhavagga)，仍复堕于恶趣(duggati)。

Tāva dīghāyukā sattā, cavanti āyusaṅkhayā;

Natthi koci bhavo nicco, iti vuttaṃ mahesinā.

众生寿虽长，寿尽即逝亡；无有常住有，大仙(mahesi)如是说。

Tasmā hi dhīrā nipakā, nipuṇā atthacintakā;

Jarāmaraṇamokkhāya, bhāventi maggamuttamaṃ.

是故贤智(dhīra)审慎(nipaka)、善巧(nipuṇa)思义者(atthacintaka)，为解脱老死(jarāmaraṇa)，修习最上道(maggamuttamaṃ)。

Bhāvayitvā suciṃ maggaṃ, nibbānogadhagāminaṃ;

Sabbāsave pariññāya, parinibbanti anāsavāti. (vibha. 1029);

修习清净道(suciṃ maggaṃ)，导向深入涅槃(nibbānogadhagāminaṃ)；遍知一切漏(sabbāsave)，无漏而般涅槃(parinibbanti anāsavā)。(vibha. 1029)

Ayaṃ chaṭṭhavāre nayo.

此为第六门之法。

Sattamo pana vāro tesaṃ khandhādīnaṃ abhiññeyyādibhāvavibhāvanavasena pavatto. Tattha hi –

第七门则依阐明诸蕴(khandha)等为应证知等之状态而转起。于此——

‘‘Rūpakkhandho abhiññeyyo, pariññeyyo, na pahātabbo, na bhāvetabbo, na sacchikātabbo. Cattāro khandhā abhiññeyyā pariññeyyā, siyā pahātabbā, siyā bhāvetabbā, siyā sacchikātabbā, siyā na pahātabbā na bhāvetabbā na sacchikātabbā’’tiādinā –

“色蕴应证知、应遍知，不应断除、不应修习、不应作证。四蕴应证知、应遍知，或应断除、或应修习、或应作证，或不应断除、不应修习、不应作证”等。

Dvādasapi koṭṭhāsā vitthārato vibhattā. Tattha lakkhaṇapariggāhikāya paññāya khandhādayo sabbe dhammā abhiññeyyā. Ñātatīraṇapahānapariññāsu yathāyogaṃ yāya kāyaci pariññāya vasena sabbepi dhammā pariññeyyā. Lokuttaradhammāpi ñātapariññeyyāva. Akusalā pana pahātabbā. Maggo bhāvetabbo, phalaṃ, nibbānañca sacchikātabbaṃ. Tattha rūpakkhandho ñātatīraṇavasena pariññeyyo. Vipassanāvisaye hi sabbaṃ tīraṇapariññāya pariññeyyanti. Iminā nayena sabbattha abhiññeyyādibhāvo veditabbo.

十二分亦已广为分别。于此，以把握相之慧，蕴等一切法应被证知。于知遍知、审察遍知、断遍知中，随其所应，以任一种遍知的方式，一切法皆应被遍知。出世间法亦唯是知遍知。而不善法应被断除。道应修习，果与涅槃应被作证。于此，色蕴以知遍知与审察遍知的方式而被遍知。诚然，于观(vipassanā)的领域，一切皆由审察遍知而被遍知。应以此理于一切处了知应证知等之状态。

Aṭṭhamo [Pg.322] pana vāro tesaṃ sārammaṇatāvibhāvanavasena pavatto, navamo panesaṃ diṭṭhasutamutaviññātesu saṅgahadassanavasena. Dasamo kusalattikādīhi saraṇadukapariyosānehi tikadukehi vibhāgadassanavasena pavatto, tepi heṭṭhā vuttanayāvāti ayamettha saṅkhepo, vitthāro panettha heṭṭhā vuttoyeva. Ādito paṭṭhāya sabbattha vibhaṅgapāḷiaṭṭhakathāsu (vibha. 978 ādayo; vibha. aṭṭha. 978 ādayo) gahetabboti.

第八门则依阐明其有境性而转起；第九门则依显示于所见、所闻、所觉、所识中的包含。第十门则依显示由善三法等，至归依二法为止的三法与二法之分别而转起。彼等亦如前述之法。此为简说，其详说已于前文述及。应从始于一切处，取自《分别论》圣典及其义注(aṭṭhakathā)（vibha. 978 等；vibha. aṭṭha. 978 等）。

Dhammahadayavibhaṅgamātikatthavaṇṇanā niṭṭhitā.

《法心分别》本母释义终。

Mohavicchedaniyā abhidhammamātikatthavaṇṇanāya

《破除愚痴》之阿毗达摩本母释义

Vibhaṅgamātikatthavaṇṇanā niṭṭhitā.

《分别论》本母释义终。

3. Dhātukathāmātikā

3. 界说之论母

Idāni [Pg.323] vibhaṅgamātikānantaraṃ –

现在，于《分别论》之论母后——

Ayaṃ dhātukathādīnaṃ, sampattā atthavaṇṇanā;

Mātikānaṃ yato tasmā, pañcannampi yathārahaṃ.

此《界说》等，义释已到来；是故五论母，各各如其应。

Anuttānatthato ceva, saṅkhepenatthanicchayā;

Vibhaṅganayato ceva, hoti saṃvaṇṇanānayo.

由义不显故，及由略决义，亦由《分别论》法，而成释义法。

Tattha dhātukathāmātikāya tāva saṃvaṇṇanā hoti. Sā panesā nikkhepato pañcadhā ṭhitā – nayamātikā abbhantaramātikā nayamukhamātikā lakkhaṇamātikā bāhiramātikāti. Tattha ‘‘saṅgaho, asaṅgaho…pe… vippayuttena saṅgahitaṃ asaṅgahita’’nti ayaṃ cuddasahi padehi nikkhittā saṅgahādikena nayena dhātukathāya dhammā vibhattāti dassetuṃ ṭhapitattā nayamātikā nāma, yā ‘‘mūlamātikā’’tipi vuccati.

于此，首先是对《界说》(Dhātukathā)之论母的释义。此论母依安立而有五种：方法母(nayamātikā)、内在母(abbhantaramātikā)、方法入门母(nayamukhamātikā)、特相母(lakkhaṇamātikā)、外在母(bāhiramātikā)。其中，“摄、不摄……乃至……以不相应法所摄、不摄”——此乃以十四句所安立，为显示《界说》之诸法是以摄等方法而分别，故立此名，称为方法母，亦称“根本母”。

‘‘Pañcakkhandhā…pe… manasikāro’’ti ayaṃ pañcavīsādhikena padasatena nikkhittā saṅgahādinayena vibhajitabbabhāvena dhātukathāya abbhantare eva ṭhapitattā abbhantaramātikā nāma, yā ‘‘dhātukathāmātikā’’tipi vuccati.

“五蕴……乃至……作意”——此乃以一百二十五句所安立，因其当以摄等方法而分别，且正置于《界说》内部，故称为内在母，亦称“《界说》论母”。

‘‘Tīhi saṅgaho, tīhi asaṅgaho, catūhi sampayogo, catūhi vippayogo’’ti ayaṃ catūhi padehi nikkhittā khandhādīsu ca kusalattikādīsu ca mātikādhammesu tīhi khandhāyatanadhātupadeheva saṅgaho asaṅgaho ca, tathā catūhi arūpakkhandhehi sampayogo, vippayogo cāti imesaṃ saṅgahāsaṅgahādīnaṃ nayānaṃ mukhānīti dassetuṃ ṭhapitattā nayamukhamātikā nāma.

“以三法摄，以三法不摄，以四法相应，以四法不相应”——此是以四句所安立。于蕴等及善三法等论母法中，摄与不摄正是由蕴、处、界三句而有；同样，相应与不相应是由四无色蕴而有。为显示此等为摄、不摄等诸方法之入门而立此名，故称“方法入门母”。

‘‘Sabhāgo [Pg.324] visabhāgo’’ti ayaṃ dvīhi padehi nikkhittā sabhāgavisabhāgalakkhaṇavaseneva saṅgahāsaṅgahanayā ceva sampayogavippayoganayā ca hontīti dassetuṃ ṭhapitattā lakkhaṇamātikā nāma. Sabbāpi dhammasaṅgaṇī dhātukathāya mātikāti ayaṃ chasaṭṭhi tikapadāni, dve ca dukapadasatāni saṅkhipitvā nikkhittā dhātukathā mātikāto bahi ṭhapitattā bāhiramātikā nāma. Evametissā pañcavidhāya mātikāya ayamanuttānatthavaṇṇanā.

“同分、不同分”——此是以二句所安立，为显示摄、不摄之方法及相应、不相应之方法正是依同分、不同分之相而有，故立此名，称“特相母”。全部《法集》(Dhammasaṅgaṇī)作为《界说》(Dhātukathā)之论母，此乃总括六十六个三法句及二百个二法句而安立，因其置于《界说》论母之外，故称“外在母”。如是，此即对此五种论母幽义的释义。

Saṅgahotiādīsu hi saṅgaho tāva jātisañjātikiriyāgaṇanavasena catubbidho. Tattha ‘‘sabbe khattiyā āgacchantu, yā cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo, ime dhammā sīlakkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ jātisaṅgaho nāma. ‘‘Sabbe kosalakā āgacchantu, yo cāvuso visākha, sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ sañjātisaṅgaho nāma, ekaṭṭhāne jātisambandhabhāvena saṅgahoti attho. ‘‘Sabbe hatthārohā āgacchantu, yā cāvuso visākha, sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ kiriyāsaṅgaho nāma. ‘‘Hañci cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati, tena vata re vattabbe ‘cakkhāyatanaṃ rūpakkhandhena saṅgahita’’’nti (kathā. 471) ayaṃ gaṇanasaṅgaho nāma, ayamidha adhippeto. Tappaṭipakkhena asaṅgaho veditabbo. Tesaṃ vikappato saṅgahitena asaṅgahitādīni, ekuppādekanirodhaekavatthukaekārammaṇatāvasena sampayogo, tappaṭipakkhato vippayogo, tesaṃ vikappato sampayuttena vippayuttādīni, tadubhayasaṃsaggavikappato saṅgahitena sampayuttaṃ vippayuttantiādīni ca [Pg.325] veditabbāni. Sesaṃ vuttatthameva. Ayaṃ tāvettha anuttānapadattho.

于“摄”等句中，“摄”首先依种姓、同生、作用、计数而有四种。其中，“诸刹帝利(khattiyā)来！”，以及“贤友毘舍佉，正语、正业、正命，此等诸法摄于戒蕴中”（《中部》1.462），此名“种姓摄”。“诸憍萨罗(kosalakā)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”（《中部》1.462），此名“同生摄”，义为于同一处所以出生地相关而摄。“诸象师(hatthārohā)来！”，以及“贤友毘舍佉，正见、正思惟，此等诸法摄于慧蕴中”（《中部》1.462），此名“作用摄”。“若眼处入于色蕴之计数，则应言‘眼处为色蕴所摄’”（《论事》471），此名“计数摄”，此即此处所意。与此相反，当知为“不摄”。由彼等之分别，当知“以所摄者不摄”等。依同一生起、同一息灭、同一所依、同一所缘而为“相应”；与此相反则为“不相应”。由彼等之分别，当知“以相应者不相应”等。由二者结合之分别，当知“以所摄者相应”、“以所摄者不相应”等。其余如已说义。此即此处幽微句之义。

Saṅgahāsaṅgahapadatthavaṇṇanā

摄不摄句义释义

Atthavinicchayato pana yasmā abbhantaramātikāya rūpakkhandhādīni, bāhiramātikāya kusalādīni ca ‘‘saṅgaho asaṅgaho’’tiādikehi nayamātikāpadehi ‘‘tīhi saṅgaho, tīhi asaṅgaho’’tiādinayamukhamātikāvasena yathārahaṃ niddesatthāya bhagavatā ṭhapitāni, tasmā khandhādīnaṃ saṅgahādīnaṃ pāḷiyaṃ vuttānusāreneva saṅkhepato atthavinicchayo hoti. Iminā nayena vibhaṅganayo sakkā ñātunti taṃ visuṃ na vakkhāma.

然而，就义理抉择而言，由于世尊为了依“以三法摄，以三法不摄”等方法入门母的方式，来适当地解释内母(abbhantaramātikā)（如色蕴等）与外母(bāhiramātikā)（如善等），以及“摄、不摄”等方法母句，而安立了它们，因此，对于蕴等的摄等，应依照巴利(Pāḷi)圣典所说，简略地抉择其意义。通过此方法即可了解《分别论》(Vibhaṅga)的方法，故不另作解说。

Tattha saṅgahāsaṅgahavāre khandhānaṃ tāva ayaṃ niddese nayo – rūpakkhandho ekena khandhena ekādasahi āyatanehi ekādasahi dhātūhi saṅgahito. Catūhi khandhehi ekenāyatanena sattahi dhātūhi asaṅgahito. Tattha ekādasahīti manāyatanavajjehi. Dhammāyatanenāpi hi keci rūpadhammā saṅgahitā. Ekādasahīti sattaviññāṇadhātuvajjāhi. Sesaṃ suviññeyyameva.

在此，于摄与不摄门中，蕴的解释方法如下：色蕴被一个蕴、十一个处、十一个界所摄；不被四个蕴、一个处、七个界所摄。其中，“十一个处”是指除了意处(manāyatana)之外的处，因为有些色法也被法处(dhammāyatana)所摄。“十一个界”是指除了七个识界(viññāṇadhātu)之外的界。其余部分易于理解。

Vedanādayo tayo khandhā yathāsakaṃ ekena khandhena ekenāyatanena ekāya dhātuyā saṅgahitā, catūhi khandhehi ekādasahi āyatanehi sattarasahi dhātūhi asaṅgahitā, tathā viññāṇakkhandhopi. Kevalaṃ panettha sattahi viññāṇadhātūhi saṅgahito, ekādasahi dhātūhi asaṅgahitoti ettakameva viseso. Tattha hi vedanādīnaṃ tiṇṇaṃ khandhānaṃ ekena dhammāyatanena ca ekāya dhammadhātuyā ca saṅgahitatā veditabbā. Pāḷiyaṃ panettha khandhapadaniddese, upari āyatanādiniddesesu ca ‘‘rūpakkhandho ca vedanākkhandho ca dvīhi khandhehi ekādasahāyatanehi ekādasahi [Pg.326] dhātūhi saṅgahitā’’tiādinā (dhātu. 15) dvimūlakādinayenāpi vitthāranayo vibhatto, sopi iminā ekamūlanayānusārena sabbattha suviññeyyoti na vitthārayimhā. Ayaṃ khandhapadaniddesanayo.

受等三个蕴，各自被一个蕴、一个处、一个界所摄；不被四个蕴、十一个处、十七个界所摄。识蕴也是这样。只是在此，识蕴被七个识界所摄，不被十一个界所摄，仅此为差别。应知受等三个蕴被一个法处(dhammāyatana)和一个法界(dhammadhātu)所摄。在巴利圣典中，此处在解释蕴句时，以及上文解释处、界等时，有如“色蕴和受蕴被两个蕴、十一个处、十一个界所摄”等等（《界说》15），以二根本(dvimūlaka)等方法详细说明，那些也都可依照此一根本(ekamūla)方法在各处轻易理解，故不在此详述。此为蕴句的解释方法。

Āyatanadhātupadānampi khandhapade vuttānusāreneva tīhi saṅgaho, tīhi asaṅgaho ca yathāyogaṃ yojetvā ñātabbo. Kevalaṃ panettha dhammāyatanadhammadhātūsu asaṅkhatassa khandhasaṅgahābhāvā taṃ ṭhapetvā sesānaṃ khandhesu saṅgaho veditabbo.

处、界二句，也应依照蕴句中所说的方式，相应地运用三法（蕴、处、界）来理解其摄与不摄。只是在此，由于无为法(asaṅkhata)在法处(dhammāyatana)与法界(dhammadhātu)中不入蕴摄，故应排除它，而知其余的被蕴所摄。

Saccesu dukkhasaccaṃ sabbehi khandhāyatanadhātūhi. Samudayamaggasaccāni saṅkhārakkhandhena, dhammāyatanadhammadhātūhi ca saṅgahitāni. Nirodhasaccaṃ khandhena asaṅgahitaṃ, dhammāyatanadhammadhātūhi eva saṅgahitaṃ.

于诸谛中，苦谛(dukkhasacca)被一切蕴、处、界所摄。集谛(samudayasacca)与道谛(maggasacca)被行蕴、法处与法界所摄。灭谛(nirodhasacca)不被蕴所摄，仅被法处与法界所摄。

Indriyesu jīvitindriyaṃ dvīhi rūpakkhandhasaṅkhārakkhandhehi. Sukhindriyādīni pañca vedanākkhandhena, saddhādīni saṅkhārakkhandhena, sabbāni cetāni jīvitindriyādīni, itthindriyapurisindriyādīnipi dhammāyatanadhammadhātūhi saṅgahitāni. Sesindriyāni suviññeyyāni.

于诸根中，命根(jīvitindriya)被色蕴与行蕴二者所摄。乐根(sukhindriya)等五根被受蕴所摄，信根(saddhindriya)等被行蕴所摄。所有这些根，即命根等，以及女根(itthindriya)、男根(purisindriya)等，皆被法处与法界所摄。其余诸根易于理解。

Paṭiccasamuppādesu nāmarūpaṃ viññāṇavajjitehi catūhi khandhehi, ekādasahi āyatanadhātūhi ca saṅgahitaṃ. Ettha hi pavattiyaṃ nāmarūpassāpi gahitattā saddāyatanampi gahitanti veditabbaṃ. Saḷāyatanaṃ dvīhi khandhehi, pasādaviññāṇabhūtehi chahi āyatanehi, dvādasahi dhātūhi saṅgahitaṃ. Upapattibhavo pana kāmabhavabhūto pañcahi khandhehi, saddāyatanavajjitehi ekādasahi āyatanehi, sattarasahi dhātūhi. Rūpabhavo pañcahi khandhehi, saddādicatukkaghānādittayatabbiññāṇavajjehi pañcahāyatanehi, aṭṭhahi dhātūhi [Pg.327] saṅgahito. Asaññībhavo ekena rūpakkhandhena, rūpadhammavasena dvīhi āyatanadhātūhi saṅgahito. Ghānādittayaṃ panettha āyatanādikiccākaraṇato āyatanadhātūhi asaṅgahitampi rūpakkhandhena saṅgahitanti daṭṭhabbaṃ. Bhavassa ca ekantamupādinnattā pavattivipākānaṃ cakkhuviññāṇādīnaṃ gahaṇepi anupādinnasaddāyatanassa idha aggahaṇaṃ daṭṭhabbaṃ. Arūpabhavo catūhi khandhehi dvīhi āyatanadhātūhi. Jātijarāmaraṇāni nāmarūpadhammānaṃ lakkhaṇattā dvīhi rūpakkhandhasaṅkhārakkhandhehi. Sokadukkhadomanassāni vedanākkhandhena. Upāyāso saṅkhārakkhandhena, dhammāyatanadhammadhātūhi ca saṅgahito. Paridevo rūpakkhandhasaddāyatanasaddadhātūhi. Sesāni panettha paṭiccasamuppādaṅgāni, satipaṭṭhānasammappadhānā ca suviññeyyāva.

在缘起中，名色(nāmarūpa)为除识蕴外的四蕴、十一处与十一界所摄。此处当知，在流转中名色亦被摄，故声处亦被摄。六处(saḷāyatana)为二蕴（色蕴与识蕴）、六处及十二界所摄。再生有(upapattibhava)中的欲有(kāmabhava)，为五蕴、除声处外的十一处及十七界所摄。色有(rūpabhava)为五蕴，以及除声、香、味、触四境，鼻、舌、身三根及其识外的五处与八界所摄。无想有(asaññībhava)为一色蕴、依色法而成的二处与二界所摄。此处当知，鼻等三根虽不具处、界之作用，故不为处、界所摄，然为色蕴所摄。又，有(bhava)完全为业报所执受，故即使流转异熟之眼识等被摄，此处不为业报所执受之声处亦不被摄，当知。无色有(arūpabhava)为四蕴、二处与二界所摄。生、老、死是名色法之特征，故为色蕴及行蕴所摄。愁(soka)、苦(dukkha)、忧(domanassa)为受蕴所摄。恼(upāyāsa)为行蕴、法处及法界所摄。悲叹(parideva)为色蕴、声处及声界所摄。其余缘起支、念住(satipaṭṭhāna)及正勤(sammappadhāna)则易知。

Iddhipādā dvīhi khandhehi, āyatanehi, dhātūhi saṅgahitā. Ettha ca cittiddhipādassa dhammadhātumanoviññāṇadhātuniyamato soḷasahi dhātūhi asaṅgaho veditabbo. Jhānāni dvīhi vedanāsaṅkhārakkhandhehi, ekenāyatanena, ekāya dhātuyā ca saṅgahitāni. Appamaññā ekena khandhena, ekena āyatanena, ekāya dhātuyā saṅgahitā. Evaṃ pañcindriyādīnipi. Kevalaṃ pana cittaṃ sattahi viññāṇadhātūhi saṅgahitanti ettakameva viseso. Sabbesampi cesa vuttāvasesehi khandhāyatanadhātūhi asaṅgahitabhāvo veditabbo.

神足(iddhipāda)为二蕴、诸处与诸界所摄。此处当知，心神足(cittiddhipāda)因限定于法界与意识界，故不为十六界所摄。禅那(jhāna)为二蕴（受蕴与行蕴）、一处与一界所摄。无量心(appamaññā)为一蕴、一处与一界所摄。五根等亦复如是。然唯心（根）为七识界所摄，此为差别。亦当知，此等皆不为前述之余蕴、处、界所摄。

Iminā nayena bāhiramātikāyapi ‘‘kusalā dhammā, akusalā dhammā catūhi khandhehi, dvīhi āyatanehi, dhātūhi saṅgahitā. Abyākatā pana asaṅkhataṃ khandhato ṭhapetvā pañcahi khandhehi dvādasahi āyatanehi aṭṭhārasahi dhātūhi saṅgahitā’’tiādinā yojetvā saṅgahāsaṅgaho ñātabboti [Pg.328] ayamettha saṅkhepo, vitthāro pana dhātukathāpāḷiaṭṭhakathāsu (dhātu. 77 ādayo; dhātu. aṭṭha. 77) gahetabboti.

依此方法，于外论母(bāhiramātikā)亦当应用而了知摄与不摄：“善法、不善法为四蕴、二处及诸界所摄；而无记法(abyākatā)则除无为法(asaṅkhata)于蕴外，为五蕴、十二处及十八界所摄”等。此为简说，详说则当从《界论》(Dhātukathā)及其义注中获取（Dhātu. 77 ādayo; Dhātu. aṭṭha. 77）。

Niṭṭhito ‘‘saṅgaho asaṅgaho’’ti padassa

“摄与不摄”句之释义终。

Atthavinicchayo.

义决择。

Saṅgahitenaasaṅgahitapadatthavaṇṇanā

“摄而不摄”句义之释义

Saṅgahitenaasaṅgahitapade sabbesaṃ rūpakkhandhādipadānaṃ niddeso na sambhavati. Yāni panettha padāni rūpekadesaṃ, arūpena asammissaṃ viññāṇekadesañca aññena asammissaṃ dīpenti, tesamidha niddeso. Tāni pana manāyatanadhammāyatanavajjitānaṃ dasāyatanānaṃ, dhammadhātuvajjitānaṃ sattarasannaṃ dhātūnaṃ, sattarūpindriyānañca vasena veditabbāni, na rūpakkhandhādīnaṃ. Teneva pāḷiyaṃ –

于“摄而不摄”句中，不可能解释一切色蕴等句。于此，仅解释阐明“一部分色法不与无色法混杂”及“一部分识不与其他混杂”的诸句。当知彼等是依除去意处和法处的十处、除去法界的十七界，以及七色根，而非依色蕴等。是故，圣典中说——

‘‘Dasāyatanā sattarasa dhātuyo,Sattindriyā asaññābhavo ekavokārabhavo;

Paridevo sanidassanasappaṭighaṃ,Anidassanaṃ punadeva sappaṭighaṃ upādā’’ti. (dhātu. 178) –

“十处、十七界，七根、无想有(asaññābhava)、一蕴有(ekavokārabhava)；悲叹(parideva)、有见有对(sanidassanasappaṭighaṃ)，复次无见有对(anidassanaṃ sappaṭighaṃ)、所造色(upādā)。” (Dhātu. 178)

Evaṃ uddānagāthā vuttā. Rūpakkhandhena hi rūpakkhandhova saṅgahito, evaṃ vedanākkhandhādīhi ca vedanākkhandhādayova. Tepi ca yehi kehici āyatanadhātūhi asaṅgahitā nāma natthīti tesaṃ saṅgahitena asaṅgahitattābhāvā yathāvuttāyatanānaṃ vasenevettha atthavinicchayo hoti. Idaṃ hettha lakkhaṇaṃ – yaṃ khandhapadena saṅgahitaṃ hutvā āyatanadhātupadehi asaṅgahitaṃ, khandhāyatanapadehi vā saṅgahitaṃ hutvā dhātupadena asaṅgahitaṃ, tassa khandhāyatanadhātūhi asaṅgaho [Pg.329] vuccati. Kathaṃ? Cakkhāyatanena ye dhammā khandhasaṅgahena saṅgahitā, āyatanasaṅgahena, dhātusaṅgahena ca asaṅgahitā, te dhammā katihi khandhehi, āyatanehi, dhātūhi asaṅgahitā? Te dhammā catūhi khandhehi dvīhi āyatanehi aṭṭhahi dhātūhi asaṅgahitā. Evaṃ rūpāyatanādīsupi pasādavisayabhūtesu dhātūsu, rūpindriyādīsu ca yojanakkamo veditabbo.

如是，总摄偈已说。色蕴实唯摄色蕴，如是受蕴等亦唯摄受蕴等。彼等亦无有不为任何处、界所摄者。是故，因彼等没有“摄而不摄”的状态，于此是依前述诸处来决择其义。此中特征为：凡为蕴句所摄，而不为处、界句所摄；或为蕴、处句所摄，而不为界句所摄者，此即称为不为蕴、处、界所摄。如何？以眼处为例：诸法为蕴所摄，而不为处、界所摄，彼等诸法不为几蕴、几处、几界所摄耶？彼等诸法不为四蕴、二处、八界所摄。如是，于色处等，于作为净色与所缘的诸界中，及于色根等，当知其组合次第。

Tatrāyaṃ nayo – cakkhāyatanena ye rūpadhammā khandhasaṅgahena rūpakkhandhoti saṅgahitā, āyatanadhātusaṅgahena cakkhāyatanena asaṅgahitā, cakkhudhātuyā asaṅgahitā, cakkhāyatanacakkhudhātūhi ekassevetassa cakkhussa visuṃ āyatanadhātūsu saṅgahitattā te cakkhāyatanavirahitā sabbe rūpadhammā catūhi arūpakkhandhehi cakkhāyatanaṃ manāyatananti dvīhi āyatanehi cakkhudhātu sattaviññāṇadhātūti aṭṭhahi dhātūhi asaṅgahitā. Upari rūpāyatanādīsupi eseva nayo. Imasmiṃ hi vāre cakkhāyatanassa attano tīhipi khandhāyatanadhātusaṅgahehi saṅgahitatāya asaṅgahitattābhāvā khandhasaṅgahena saṅgahitaṃ, āyatanasaṅgahena asaṅgahitaṃ, dhātusaṅgahena asaṅgahitanti evaṃ tīhipi saṅgahitāsaṅgahitavisesanehi visiṭṭhasseva ‘‘katihi khandhehī’’tiādinā khandhādīhi asaṅgahassa vuccamānattā ca arūpakkhandhehi saha bahibhūtatā veditabbā. Yathā cettha cakkhāyatanena upalakkhitānaṃ rūpadhammānaṃyeva saṅgahitena asaṅgahitatā, na cakkhāyatanassa, evaṃ upari rūpāyatanādīhi upalakkhitavārepi yathārahaṃ ñātabbā.

此中方法如下：就眼处而言，那些由蕴摄而为色蕴所摄，但由处界摄而不为眼处所摄、不为眼界所摄的诸色法——因为此唯一的眼根自身已于处、界中被分别摄为眼处与眼界——即彼等除去眼处的一切色法，不为四无色蕴、二处（眼处与意处）及八界（眼界与七识界）所摄。于其上的色处等亦是此理。于此章中，因眼处自身为蕴、处、界三者所摄，故无“摄而不摄”的状态；又因以“为几蕴”等所说者，正是具足“为蕴所摄，不为处所摄，不为界所摄”此三限定的法，故当知其与无色蕴是相外离的。又如此处，“摄而不摄”的状态，仅属于为眼处所标识的诸色法，而不属于眼处自身；如是，于其上由色处等所标识的章中，亦当准此而知。

Sesesu pana cakkhuviññāṇadhātuyā ye dhammā khandhasaṅgahena saṅgahitā, āyatanasaṅgahena saṅgahitā, dhātusaṅgahena asaṅgahitā, te dhammā catūhi khandhehi ekādasahi āyatanehi [Pg.330] dvādasahi dhātūhi asaṅgahitā. Evaṃ sesaviññāṇadhātūsupi. Paṭiccasamuppādaṅgesu asaññībhavena ye dhammā…pe… te dhammā catūhi khandhehi dasahāyatanehi soḷasahi dhātūhi asaṅgahitā. Upādādhammehi ye dhammā…pe… te dhammā catūhi khandhehi ekādasahāyatanehi sattarasahi dhātūhi asaṅgahitāti ime cattāro vārā apubbavisesā samāyeva. Tattha cakkhuviññāṇavāre dvādasahīti cha viññāṇadhātuyo vajjetvā avasesāhi dhātūhi sesā cha viññāṇadhātuyova khandhāyatanasaṅgahehi saṅgahitā, dhātusaṅgaheneva asaṅgahitā. Avasesāhi dvādasahi dhātūhi asaṅgahitāti. Esa nayo sesaviññāṇadhātūsupi.

于其余者，就眼识界而言，凡为蕴所摄、为处所摄，而不为界所摄的诸法，彼等不为四蕴、十一处、十二界所摄。其余诸识界亦然。于缘起支中，就无想有而言，诸法……不为四蕴、十处、十六界所摄。就所取法而言，诸法……不为四蕴、十一处、十七界所摄。此四章并无新的差别，是相同的。于彼，在眼识界一章中，所谓“不为十二界所摄”，是因为其余六识界虽为蕴、处所摄，却唯不为界所摄，故不为（除去此六识界后的）剩余十二界所摄。此理亦通于其余诸识界。

Dutiye tīhāyatanehīti rūpāyatanadhammāyatanamanāyatanehi. Asaññibrahmaloke hi rūpāyatanadhammāyatanavasena dve āyatanāni upapattibhavabhāvena pāḷiyaṃ āgatāni, te pana khandhehi saṅgahitāni, āyatanadhātūsu asaṅgahitāni. Tadavasesāni nava rūpāyatanāni, tāni teheva ca dvīhi manāyatanadhammāyatanehi ca asaṅgahitāni nāma honti. Navahi dhātūhīti rūpadhātudhammadhātūhi saddhiṃ sattahi viññāṇadhātūhi.

第二例中，“由三处”者，谓由色处、法处、意处。于无想梵天界，以生有故，圣典中说有色处、法处二处。彼等为蕴所摄，而不为处、界所摄。其剩余的九种色处，即名为不为彼色处、法处及意处所摄。“由九界”者，谓由色界、法界及七识界。

Tatiye dasahīti rūpāyatanadhammāyatanavajjehi. Soḷasahīti rūpadhātudhammadhātuvajjāhi. Anidassanasappaṭighāni nāma nava oḷārikāyatanāni, tāni tehi khandhasaṅgahena saṅgahitāni, āyatanadhātusaṅgahehi ca asaṅgahitāni, rūpāyatanadhammāyatanāni dvepi sesehi āyatanadhātūhi asaṅgahitāni nāma honti.

第三例中，所谓“十种”，是指除了色处和法处之外的十种。所谓“十六种”，是指除了色界和法界之外的十六种。所谓不可见有对，是九个粗色处，它们被蕴所摄，不被处和界所摄。色处和法处这二者，名为不被剩余的处和界所摄。

Catutthe ekādasahīti phoṭṭhabbāyatanavajjehi phoṭṭhabbāyatanassa upādādhammehi āyatanādīsu asaṅgahitattā. Sesaṃ [Pg.331] suviññeyyameva. Ayaṃ saṅgahitenaasaṅgahitapade nayo.

第四例中，所谓“十一种”，是指除了触处之外的十一种，因为触处就所取法而言，不被处等所摄。其余容易理解。此为“摄不摄”句之理趣。

Asaṅgahitenasaṅgahitapadatthavaṇṇanā

不摄所摄句义之释义

Asaṅgahitenasaṅgahitapade pana yāni padāni viññāṇena vā oḷārikarūpena vā asammissaṃ dhammāyatanekadesaṃ dīpenti, tāneva niddisīyanti, tāni pana vedanādīnaṃ tiṇṇaṃ khandhānaṃ, dukkhasaccavajjitānaṃ tiṇṇaṃ saccānaṃ, pasādamanovajjitānaṃ soḷasannaṃ indriyānaṃ, avijjāsaṅkhāraphassavedanātaṇhupādānakammabhavajātijarāmaraṇasokadukkhadomanassupāyāsavasena cuddasapaccayākārapadānañca vasena veditabbāni, na rūpakkhandhādīnaṃ. Teneva aṭṭhakathāyaṃ –

然而，在“不摄所摄”句中，仅指明了那些不与识或粗色混合，而只阐明法处一部分的词句。应知彼等词句是依受等三蕴、除苦谛之外的三谛、除五净色根与意根之外的十六根，以及无明、行、触、受、爱、取、业、有、生、老死、愁、苦、忧、恼等十四缘起支分而言，而非色蕴等。是故，在义注中说——

‘‘Tayo khandhā tathā saccā, indriyāni ca soḷasa;

Padāni paccayākāre, cuddasūpari cuddasa.

三蕴、三谛，以及十六根；缘起法诸支，有十四种。

‘‘Samatiṃsa padā honti, gocchakesu dasasvatha;

Duve cūḷantaradukā, aṭṭha honti mahantarā’’ti. (dhātu. aṭṭha. 179) –

于十组中有三十句，二为小中间对，八为大中间对。（Dhātu. aṭṭha. 179）——

Evaṃ uddānagāthā vuttā. Idaṃ hettha lakkhaṇaṃ – yaṃ khandhapadena asaṅgahitaṃ, āyatanadhātupadehi saṅgahitaṃ, tasseva tīhi visesanehi visiṭṭhassa khandhādīhi saṅgaho vuccati. Kathaṃ? Vedanākkhandhena ye dhammā khandhasaṅgahena asaṅgahitā, āyatanadhātusaṅgahehi saṅgahitā, te dhammā katihi khandhehi, āyatanehi, dhātūhi saṅgahitā? Te dhammā asaṅkhataṃ khandhato ṭhapetvā tīhi khandhehi ekenāyatanena ekāya dhātuyā saṅgahitāti.

如是总结偈已说。此中之相为：凡不为蕴句所摄，而为处界句所摄者，即说彼为蕴等所摄。云何？以受蕴为例，诸法不为蕴所摄，而为处界所摄者，此等法为几蕴、几处、几界所摄？此等法，从蕴摄中除去无为法后，为三蕴、一处、一界所摄。

Tatrāyaṃ nayo – vedanākkhandhena hi nibbānaṃ, sukhumarūpaṃ, saññāsaṅkhārā ca khandhasaṅgahena asaṅgahitā hutvā dhammāyatanadhammadhātusaṅgahena saṅgahitā. Tesu nibbānaṃ khandhasaṅgahaṃ na [Pg.332] gacchati, sesā tīhi rūpasaññāsaṅkhārakkhandhehi saṅgahaṃ gacchanti, āyatanadhātuyo panettha dhammāyatanadhammadhātūnaṃ vaseneva sabbattha veditabbā itarāsaṃ asambhavā, imesu ca nibbānampi saṅgahaṃ gacchati. Teneva hi ‘‘asaṅkhataṃ khandhato ṭhapetvā’’ti vuttaṃ. Tassāyamattho – khandhasaṅgahe eva asaṅkhataṃ ṭhapetvā, na itarasaṅgahesūti evaṃ saññākkhandhādīsupi yojanā veditabbā. Ayaṃ pana viseso – jīvitindriyena ye dhammā…pe… te dhammā dvīhi vedanāsaññākkhandhehi saṅgahitā, rūpārūpajīvitindriyehi nibbānavedanāsaññāviññāṇakkhandhā khandhasaṅgahena asaṅgahitā, tesu ca nibbānavedanāsaññāva āyatanadhātusaṅgahena saṅgahitāti. Sesaṃ suviññeyyameva. Ayaṃ asaṅgahitenasaṅgahitapade nayo.

此中理趣为：以受蕴而言，涅槃、细色、想与行，不为蕴所摄，而为法处、法界所摄。于此等中，涅槃不入蕴摄，其余三者则入色、想、行蕴摄。此处之处、界，于一切处皆应仅依法处、法界而知，因其余处、界不可能故；于此等（处、界）中，涅槃亦摄入。是故说：“从蕴中除去无为法”。其义为：仅于蕴摄中除去无为法，非于余摄中。如是，于想蕴等亦应知其应用。然此有差别：以命根而言，诸法……彼等诸法为受、想二蕴所摄。以色、无色命根而言，涅槃、受蕴、想蕴、识蕴不为蕴所摄，于此等中，唯涅槃、受、想为处、界所摄。其余易知。此为“不摄所摄”句之理趣。

Saṅgahitenasaṅgahitapadatthavaṇṇanā

摄所摄句义之释义

Saṅgahitenasaṅgahitapade pana yāni padāni saṅkhārekadesaṃ aññena asammissaṃ dīpenti vedanekadesaṃ vā sukhumarūpaṃ vā saddekadesaṃ vā, tāneva niddisīyanti. Khandhāyatanadhātūsu ekampi koṭṭhāsaṃ sakalena gahetvā ṭhitapadāni na yujjanti. Tāni pana dvinnaṃ samudayamaggasaccānaṃ, pannarasindriyānaṃ, ekādasapaṭiccapadādīnañca vasena veditabbāni. Idaṃ hettha lakkhaṇaṃ – yaṃ attanā khandhādivasena saṅgahitehi khandhādito saṅgahitaṃ, tasseva paṭhamaṃ uddhaṭapadassa puna khandhādīhi saṅgaho vuccati.

然而，在“摄所摄”句中，仅指明了阐明部分行不与其他法混杂、或部分受、或微细色、或部分声的那些词句。在蕴、处、界中，将任何一个部分执为整体而安立的词句皆不适宜。彼等应通过集、道二谛，十五根，十一种缘起支等来了知。此为其特征：凡是由其自身已被蕴等所包含之法所包含者，即称其为对最初提出的词语的再次包含。

Tatrāyaṃ ādipade nayo – samudayasaccena ye dhammā khandhādīhi tīhi saṅgahehipi saṅgahitā, tehi dhammehi ye dhammā khandhādīhi tīhipi saṅgahitā, te dhammā [Pg.333] ekena khandhena ekenāyatanena ekāya dhātuyā saṅgahitāti. Samudayasaccena hi taṇhāvajjā sesā saṅkhārā khandhādīhi saṅgahehi saṅgahitā, puna tehi ca taṇhāva saṅgahitā, sā ca puna saṅkhārakkhandhadhammāyatanadhammadhātūhi saṅgahitā. Sesesupi eseva nayo. Ayaṃ saṅgahitenasaṅgahitapade nayo.

在此，这是首句的理则：就集谛而言，凡是那些被蕴等三种摄所包含的法，以及那些又被这些法所包含，且被蕴等三种所包含的法，这些法都被一个蕴、一个处、一个界所包含。因为就集谛而言，除了爱(taṇhā)之外，其余的行都被蕴等诸摄所包含，然后爱又被这些（行）所包含，而爱本身又被行蕴、法处、法界所包含。其余的情况也都是同样的理则。此即是“摄所摄”句的理则。

Asaṅgahitenaasaṅgahitapadatthavaṇṇanā

不摄不摄句义之释义

Asaṅgahitenaasaṅgahitapade pana yāni padāni pañcakkhandhagāhakehi dukkhasaccādīhi, viññāṇena saddhiṃ sukhumarūpagāhakehi acetasikādīhi ca padehi vivajjitāni rūpakkhandhādīni, tāneva niddisīyanti. Idaṃ hettha lakkhaṇaṃ – yaṃ paṭhamaṃ uddhaṭena rūpakkhandhādipadena khandhādito asaṅgahitaṃ, yaṃ tehi asaṅgahitaṃ, tasseva puna khandhādīhi asaṅgaho vuccati.

在“不摄不摄”句中，仅指明了色蕴等词句，彼等为执取五蕴的苦谛等词句，以及执取微细色与识的非心所法等词句所排除。此为其特征：凡法，不为初所举之“色蕴”等句所摄于蕴等中，且亦不为彼“色蕴”等句所摄，即说此法亦不为蕴等所摄。

Tatrāyaṃ ekapadayojanā – rūpakkhandhena ye dhammā khandhādīhi tīhipi asaṅgahehi asaṅgahitā, tehi dhammehi ye dhammā khandhādīhi tīhi asaṅgahitā, te dhammā ekena khandhena ekenāyatanena sattahi dhātūhi asaṅgahitā. Rūpakkhandhena hi cattāro khandhā, nibbānañca khandhasaṅgahena asaṅgahitā, āyatanādīhi pana viññāṇameva ṭhapetvā vedanādayo dhammāyatanena rūpakkhandhekadesena saṅgahitāti viññāṇameva tīhipi khandhasaṅgahādīhi rūpakkhandhena asaṅgahitaṃ nāma. Tena puna viññāṇena saddhiṃ sanibbānā cattāro khandhā khandhādīhi asaṅgahitā, te sabbepi puna viññāṇabhūtena ekena khandhena ekenāyatanena sattahi dhātūhi asaṅgahitāti. Ayaṃ asaṅgahitenaasaṅgahitapade nayo.

此中逐句应用如下：就色蕴而言，凡为蕴等三者所不摄之法，以及为彼等法所不摄之法，此等诸法即为一蕴、一处、七界所不摄。具体而言，就色蕴而言，四蕴与涅槃(nibbāna)不为“蕴所摄”；而在处等方面，除识之外，受等为法处及色蕴的一部分所摄，因此，唯有识，才名为“就色蕴而言，为蕴等三者所不摄”。再者，对于该识，连同涅槃的四蕴亦为蕴等所不摄，而此等诸法，又为作为识的一蕴、一处、七界所不摄。此即“为不摄法所不摄”句的理趣。

Sampayogavippayogapadatthavaṇṇanā

相应与不相应句义释

Sampayogavippayogapade [Pg.334] pana yāni padāni nibbānena, rūpena vā missesu sattasu viññāṇadhātūsu ekāyapi avippayutte arūpadhamme pakāsenti, tesaṃ dhammāyatanadukkhasaccādīnaṃ niddeso na sambhavati. Kāhici pana viññāṇadhātūhi vippayuttānaṃ rūpamissārūpadhammānaṃ, kevalānārammaṇānaṃ vā sakalarūpakkhandhānaṃ vā pakāsakānaṃ rūpabhavarūpakkhandhakusalādipadānaṃ sampayogapade eva niddeso na sambhavati, vippayogapade pana sambhavati. Arūpakkhandhānaṃ pana paccekaṃ, dvinnaṃ, tiṇṇaṃ, tadekadesānaṃ vā tadubhayepi sambhavati. ‘‘Catūhi sampayogo, catūhi vippayogo, sabhāgo visabhāgo’’ti hi vacanato catūhi arūpakkhandheheva sabhāgānaṃ ekasantāne ekakkhaṇeva uppannānaṃ arūpakkhandhānaṃ eva aññamaññaṃ sampayogo labbhati. Rūpadhammānaṃ pana rūpena, nibbānena vā, nibbānassa ca rūpena saddhiṃ sampayogo nāma natthi, tathā rūpanibbānānaṃ arūpakkhandhehi. Visabhāgā hi te tesaṃ yathā arūpakkhandhānaṃ rūpanibbānehi, evaṃ bhinnasantānikehi nānakkhaṇikehi arūpadhammehipi saddhiṃ natthiyeva. Tepi hi tesaṃ santānakkhaṇavisabhāgatāya visabhāgā eva. Ayaṃ pana visabhāgatā idha sāmaññato na gahitā tesaṃ avisesena sampayogassāpi sambhavā. Yattha pana visesetvā cakkhuviññāṇataṃsampayuttādayo nikkhittā, tatthāyampi visabhāgatā gahitā. Yattha pana ye aniddhāritavisesanā, tatthāpi sabbathā sampayogalakkhaṇaṃ na sambhavati. So ca tassa ekantena visabhāgoti idha gayhati.

再者，在相应不相应句中，对于那些显示在与涅槃或色法混合的七识界中，与任何一者皆不分离的无色法的词语，其法处、苦谛等的解释是不可能的。然而，对于显示与某些识界不相应的色无色混合法，或显示纯然无所缘的整个色蕴的色有、色蕴、善等词语，其解释在相应句中不可能，但在不相应句中则可能。至于无色蕴，无论是单独一个、两个、三个或其部分，在两者（相应与不相应）中都可能。诚如所说：“四相应，四不相应，同分，不同分”，只有在同一相续、同一刹那生起的同分四无色蕴之间，才能相互相应。然而，色法与色法之间，或色法与涅槃之间，以及涅槃与色法之间，皆无所谓相应；同样，色法、涅槃与无色蕴之间亦无相应。因为它们是不同分，正如无色蕴之于色法与涅槃，（无色蕴）与不同相续、不同刹那的无色法之间也绝无相应。彼等也因其相续和刹那的不同分性而为不同分。但这种不同分性在此处一般不予采纳，因为它们在不作此分别的情况下，也可能有相应关系。然而，在特别列出眼识及与它相应等法之处，这种不同分性则被采纳。至于那些未确定其差别之处，相应的特征也完全不成立。而这在此处被理解为“彼于彼是完全不同分”。

Tatrāyaṃ nayo – rūpakkhandho kenaci sampayuttoti? Natthi. Katihi vippayutto? Catūhi khandhehi ekenāyatanena sattahi [Pg.335] dhātūhi vippayutto, ekenāyatanena ekāya dhātuyā kehici vippayutto. Esa nayo cakkhāyatanādianārammaṇesupi. Sārammaṇesu pana vedanākkhandho tīhi khandhehi ekenāyatanena sattahi dhātūhi sampayutto, ekenāyatanena ekāya dhātuyā kehici sampayutto. Ekena khandhena dasahi āyatanehi dasahi dhātūhi vippayutto, ekenāyatanena ekāya dhātuyā kehici vippayutto. Esa nayo saññākkhandhādīsupi.

在此，理趣如下：色蕴与任何法相应吗？没有。与多少法不相应？与四蕴、一处、七界不相应；与一处、一界及某些法不相应。这个理趣也适用于眼处等无所缘法。至于有所缘法，受蕴与三蕴、一处、七界相应；与一处、一界及某些法相应。与一蕴、十处、十界不相应；与一处、一界及某些法不相应。这个理趣也适用于想蕴等。

Tattha ekenāti manāyatanena. Sattahīti viññāṇadhātūhi. Kehicīti dhammāyatanadhammadhātupariyāpannehi vedanāsaññāsaṅkhārehi. Dutiyanaye tīhīti attānaṃ ṭhapetvā sesehi arūpakkhandhehi. Kehici vippayuttoti dhammāyatanadhammadhātūsu saññāsaṅkhārehi. Kehici vippayuttoti rūpanibbānehi. Evaṃ uparipi sabbattha yathānurūpaṃ ñātabbaṃ. Sesaṃ vuttanayameva. Ayaṃ pana viseso ‘‘samudayamaggasaccādayo ekāya manoviññāṇadhātuyā sampayuttā, adhimokkho pana manodhātumanoviññāṇadhātūhi dvīhevā’’ti. Ayaṃ sampayogavippayogapade nayo.

此处，“一”指意处；“七”指识界；“若干”指属于法处、法界的受、想、行。在第二理趣中，“三”指舍弃自身后剩余的无色蕴。“与若干不相应”指法处、法界中的想、行；“与若干不相应”又指色与涅槃。以上各处都应如此类推理解。其余与前述相同。此中区别在于：“集谛、道谛等与单一的意识界相应，而胜解则只与意界、意识界这二者相应”。此即相应不相应句之理趣。

Sampayuttenavippayuttapadatthavaṇṇanā

为相应法所不相应句义释

Sampayuttenavippayuttapade pana sampayogārahapadesu yāni padāni dhammadhātuyā sampayutte dhamme, viññāṇañca aññena asammissaṃ dīpenti, tesameva niddeso. Tāni pana catunnaṃ arūpakkhandhapadānaṃ, manāyatanassa, sattannaṃ viññāṇadhātūnaṃ, manopekkhāvasena dvinnaṃ indriyānaṃ, viññāṇaphassavedanānaṃ tiṇṇaṃ paṭiccasamuppādapadānaṃ, phassasattakassa, adukkhamasukhasavitakkasavicāraupekkhāsahagatānaṃ vasena tiṇṇaṃ tikapadānaṃ, sattamahantaradukapadādīnañca vasena veditabbāni, na itaresaṃ asambhavā. Teneva aṭṭhakathāyaṃ –

在“为相应法所不相应”句中，于适合相应的文句里，仅解释那些能开显与法界相应的法，以及不与其他（法）混杂的识的文句。当知此等解释是关于：四无色蕴句、意处、七识界、意根与舍根二根、识触受三缘起支句、触七法(phassasattaka)、非苦非乐等三种三法句、以及七大中间二法(sattamahantaraduka)句等，而非其他，因其不可能（相应）故。因此，义注中说：

‘‘Cattāro [Pg.336] khandhāyatanañca ekaṃ,Dve indriyā dhātupadāni satta;

Tayo paṭiccā atha phassasattakaṃ,Tike tayo satta mahantare ca;

Ekaṃ savitakkaṃ savicāramekaṃ,Yuttaṃ upekkhāya ca ekamevā’’ti. (dhātu. aṭṭha. 306) –

“四蕴与一处，二根、七界句；三缘起支、以及触七法；三法有三种、以及七大中间二法；一有寻，一有伺，以及一与舍相应。”（《界论义注》306）

Uddānagāthā vuttā. Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭapadena sampayuttā, tehi ye dhammā vippayuttā, tesaṃ khandhādīhi vippayogo vuccati.

已说总结偈。此处的法相是：对于那些与最初所举之句相应的法，凡是与这些法不相应的法，就称其为“与蕴等不相应”。

Tatrāyaṃ nayo – vedanākkhandhena ye dhammā sampayuttā, tehi dhammehi ye dhammā vippayuttā, te dhammā catūhi khandhehi ekenāyatanena sattahi dhātūhi vippayuttā, ekenāyatanena ekāya dhātuyā kehici vippayuttā. Cakkhuviññāṇadhātuyā ye dhammā sampayuttā, tehi dhammehi ye dhammā vippayuttā, te dhammā na kehici khandhāyatanehi vippayuttā, ekāya pana dhātuyā vippayuttāti evaṃ sabbattha yojanā veditabbā.

此中理趣如下：凡是与受蕴相应的法，那些与这些法不相应的法，就与四蕴、一处、七界不相应，与一处、一界在某些方面不相应。凡是与眼识界相应的法，那些与这些法不相应的法，就与任何蕴、处都不相应，而仅与一界不相应。应知，在所有情况下皆应如是应用。

Tattha te dhammāti rūpanibbānadhammā, te vedanāya sampayuttehi vippayuttā. Ekenāti manāyatanena. Dutiyanaye te dhammāti sappītikā te dhammā. Na kehicīti paṭhamaṃ uddhaṭaṃ cakkhuviññāṇadhātuṃ ṭhapetvā sesā chaviññāṇadhātū, taṃsampayuttā, rūpaṃ, nibbānañca. Tehi sabbesaṃ khandhāyatanānaṃ saṅgahitattā na kehici khandhehi, āyatanehi vā vippayuttā. Na hi sayaṃ attanā vippayujjati, sampayujjati vāti. Ekāyāti cakkhuviññāṇadhātuyā. Sesaṃ suviññeyyameva. Ayaṃ sampayuttenavippayuttapade nayo.

其中，“那些法”指色法与涅槃法，彼等与受的相应法不相应。“一”者，谓意处。于第二理趣中，“那些法”者，谓有喜之法。“不与任何”者，谓除了最初所举之眼识界外，其余六识界、其相应法、色法以及涅槃。由于彼等已含摄所有蕴与处，故不与任何蕴或处不相应。因为自己不能与自己不相应，亦不能与自己相应。“一”者，谓眼识界。其余易知。此即“为相应法所不相应”句的理趣。

Vippayuttenasampayuttapadatthavaṇṇanā

为不相应法所相应句义释

Vippayuttenasampayuttapade [Pg.337] pana vippayuttena sampayutto nāma dhammo natthi, desanāsampadamattāya pana moghampetaṃ padaṃ uddhaṭaṃ, teneva pāḷiyaṃ sabbavāresupi ‘‘natthi natthi’’ icceva vuttaṃ. Rūpakkhandhādianārammaṇadhammehi vippayuttā cattāro khandhā, tesañca aññehi sampayogo natthi. Vedanādīhipi rūpanibbānādīni vippayuttāni, tesañca kenaci sampayogova natthīti. Ayaṃ vippayuttenasampayuttapade nayo.

于“不相应相应句”中，实无名为“与不相应法相应”之法。然为圆满教说，方举此空句。是故，于圣典中，于一切场合皆言“无有，无有”。四蕴与色蕴等非所缘法不相应，彼等亦不与他法相应。受等亦与色、涅槃等不相应，彼等亦绝不与任何法相应。此为“不相应相应句”之理趣。

Sampayuttenasampayuttapadatthavaṇṇanā

相应相应句义释

Sampayuttenasampayuttapade pana yāni padāni rūpena asammissaṃ arūpakkhandhekadesameva dīpenti, tesameva niddeso, na rūpārūpasammissānaṃ, sabbarūpakkhandhadīpakānaṃ tesaṃ sampayuttatāyogābhāvā. Sabbārūpakkhandhenāpi hi kusalādinā añño sampayutto nāma natthi. Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭā, attanā sampayuttena puna sampayuttā, tesaññeva khandhādīhi sampayogo vuccati.

于“相应相应句”中，仅解释彼等与色法不相混、仅显示部分无色蕴之句，而非解释色与无色混合之句，亦非显示所有色蕴之句，因彼等无相应之可能故。实则，亦无名为“与所有无色蕴（如善法等）相应”之他法。此中相状为：最初所举之法，与和其相应的法再次相应，此等与蕴等之相应方被称为相应。

Tatrāyaṃ nayo – vedanākkhandhena ye dhammā sampayuttā, tehi dhammehi ye dhammā sampayuttā, te dhammā tīhi khandhehi ekenāyatanena sattahi dhātūhi sampayuttā, ekenāyatanena…pe… kehici sampayuttā. Samudayasaccena ye dhammā sampayuttā, tehi dhammehi ye dhammā sampayuttā, te dhammā tīhi khandhehi ekenāyatanena ekāya manoviññāṇadhātuyā sampayuttā, ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayuttāti. Sesaṃ suviññeyyameva. Ayaṃ sampayuttenasampayuttapade nayo.

此中理趣为：与受蕴相应的诸法，复与此等诸法相应的诸法，此等诸法即与三蕴、一处、七界相应，与一处……乃至由某些法而相应。与集谛相应的诸法，复与此等诸法相应的诸法，此等诸法即与三蕴、一处、一意识界相应，与一蕴、一处、一界由某些法而相应。其余易知。此为“相应相应句”之理趣。

Vippayuttenavippayuttapadatthavaṇṇanā

不相应不相应句义释

Vippayuttenavippayuttapade [Pg.338] pana sampayogapade vuttapadāneva niddisīyanti. Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭapadena vippayuttehi puna vippayuttā, tesaṃ khandhādīhi vippayogo vuccati.

于“不相应不相应句”中，仅解释于“相应句”中所说之句。此中相状为：诸法与“和最初所举之句不相应的法”再次不相应，此等与蕴等之不相应，即被称为不相应。

Tatrāyaṃ nayo – rūpakkhandhena ye dhammā vippayuttā, tehi dhammehi ye dhammā vippayuttā, te dhammā catūhi khandhehi ekenāyatanena sattahi dhātūhi vippayuttā, ekenāyatanena…pe… kehici vippayuttā. Vedanākkhandhena ye dhammā vippayuttā, tehi dhammehi ye dhammā vippayuttā, te dhammā ekena khandhena dasahāyatanehi dasahi dhātūhi vippayuttā, ekena…pe… kehici vippayuttāti. Sesaṃ suviññeyyameva. Ayaṃ vippayuttenavippayuttapade nayo.

此中理趣为：与色蕴不相应的诸法，复与此等诸法不相应的诸法，此等诸法即与四蕴、一处、七界不相应，与一处……乃至由某些法而不相应。与受蕴不相应的诸法，复与此等诸法不相应的诸法，此等诸法即与一蕴、十处、十界不相应，与一蕴……乃至由某些法而不相应。其余易知。此为“不相应不相应句”之理趣。

Saṅgahitenasampayuttavippayuttapadatthavaṇṇanā

所摄相应不相应句义释

Saṅgahitenasampayuttavippayuttapade pana saṅgahitenasaṅgahitapade niddiṭṭhāni samudayasaccādipadāneva niddisīyanti. Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭapadena khandhādīhi tīhipi saṅgahitā, tesaṃ khandhādīhi sampayogo, vippayogo ca vuccati.

于“所摄相应不相应句”中，仅解释于“所摄之所摄句”中已指示之集谛(samudayasacca)等句。此中相状为：诸法被最初所举之句以蕴等三事所摄，则论及此等诸法与蕴等之相应与不相应。

Tatrāyaṃ nayo – samudayasaccena ye dhammā khandhādīhi tīhipi saṅgahehi saṅgahitā, te dhammā tīhi khandhehi ekenāyatanena sattahi dhātūhi sampayuttā, ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayuttā. Ekena khandhena dasahāyatanadhātūhi vippayuttā, ekenāyatanena ekāya dhātuyā kehici vippayuttā. Itthindriyena ye dhammā khandhādīhi tīhipi saṅgahitā, te dhammā [Pg.339] na kehici sampayuttā, catūhi khandhehi ekenāyatanena sattahi dhātūhi vippayuttā, ekena…pe… kehici vippayuttāti.

此中理趣为：被集谛以蕴等三所摄之诸法，彼等与三蕴、一处、七界相应，与一蕴、一处、一界由某些法而相应；与一蕴、十处、十界不相应，与一处、一界由某些法而不相应。被女根(itthindriya)以蕴等三事所摄之诸法，彼等不与任何法相应，与四蕴、一处、七界不相应，与一……（中略）……由某些法而不相应。

Tattha ekenāti manāyatanena. Ekena khandhenāti saṅkhārakkhandhena. Kehicīti saṅkhārakkhandhe taṇhāya dhammāyatanadhammadhātūsu taṇhāvedanāsaññāhi. Sesaṃ suviññeyyameva. Ayaṃ saṅgahitenasampayuttavippayuttapade nayo.

其中，“以一处”者，谓意处(manāyatana)；“以一蕴”者，谓行蕴(saṅkhārakkhandha)；“由某些法”者，谓于行蕴中由渴爱(taṇhā)，及于法处(dhammāyatana)与法界(dhammadhātu)中由渴爱、受(vedanā)、想(saññā)。其余易知。此为“所摄相应不相应句”之理趣。

Sampayuttenasaṅgahitāsaṅgahitapadatthavaṇṇanā

相应所摄非所摄句义释

Sampayuttenasaṅgahitāsaṅgahitapade pana sampayuttenasampayuttapade niddiṭṭhāni vedanākkhandhādipadāneva niddisīyanti. Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭapadena sampayuttā, tesaṃ khandhādīhi saṅgaho, asaṅgaho ca vuccati.

于“相应所摄非所摄句”中，仅解释于“相应之相应句”中已指示之受蕴(vedanākkhandha)等句。此中相状为：诸法与最初所举之句相应，则论及此等诸法为蕴等所摄与非所摄。

Tatrāyaṃ nayo – vedanākkhandhena ye dhammā sampayuttā, te dhammā tīhi khandhehi dvīhi āyatanehi aṭṭhahi dhātūhi saṅgahitā, sesehi asaṅgahitā. Viññāṇakkhandhena ye dhammā sampayuttā, te dhammā tīhi khandhehi ekenāyatanena ekāya dhātuyā saṅgahitā, sesehi asaṅgahitāti.

此中理趣为：与受蕴相应的诸法，为三蕴、二处、八界所摄，不为其余所摄。与识蕴(viññāṇakkhandha)相应的诸法，为三蕴、一处、一界所摄，不为其余所摄。

Tattha tīhīti saññākkhandhādīhi tīhi. Tehi vedanāya sampayuttā. Dvīhīti dhammāyatanamanāyatanehi. Sesaṃ suviññeyyameva. Ayaṃ sampayuttenasaṅgahitāsaṅgahitapade nayo.

其中，“以三者”，谓想蕴(saññākkhandha)等三蕴，彼等与受相应。“以二者”，谓法处(dhammāyatana)与意处(manāyatana)。其余易知。此为“相应所摄非所摄句”之理趣。

Asaṅgahitenasampayuttavippayuttapadatthavaṇṇanā

非所摄相应不相应句义释

Asaṅgahitenasampayuttavippayuttapade pana yāni padāni sukhumarūpaṃ aviññāṇaṃ, arūpaṃ saviññāṇaṃ vā, kevalaṃ arūpaṃ vā thūlarūpassapi kevalaṃ vā, sukhumarūpaṃ dīpenti, tesameva niddeso[Pg.340]. Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭadhammehi khandhādīhi tīhipi asaṅgahitā, tesaṃ khandhādīhi sampayogo, vippayogo ca vuccati.

于“非所摄相应不相应句”中，仅解释显示“无识之微细色”、或“有识之无色”、或“纯粹无色”、或“纯粹粗色”、或“微细色”之句。此中相状为：诸法不被最初所举之法以蕴等三事所摄，则论及此等诸法与蕴等之相应与不相应。

Tatrāyaṃ nayo – rūpakkhandhena ye dhammā khandhādīhi asaṅgahitā, te dhammā tīhi khandhehi sampayuttā, ekenāyatanena ekāya dhātuyā kehici sampayuttā, ekena khandhena dasahi āyatanadhātūhi vippayuttā, ekenāyatanena ekāya dhātuyā kehici vippayuttā. Evaṃ dhammāyatanaitthindriyādīsupi yojanā.

此中理趣为：不被色蕴以蕴等所摄之诸法，彼等与三蕴相应，与一处、一界由某些法而相应；与一蕴、十处、十界不相应，与一处、一界由某些法而不相应。此理亦可运用于法处、女根(itthindriya)等句。

Arūpabhavena ye dhammā khandhādīhi asaṅgahitā, te sampayuttāti natthi. Te catūhi khandhehi ekenāyatanena sattahi dhātūhi vippayuttā, ekenāyatanena ekāya dhātuyā kehici vippayuttā. Evaṃ iddhipādakusalādipadesupi yojanā.

不被“无色有”(arūpabhāva)以蕴等所摄之诸法，无所谓相应。彼等与四蕴、一处、七界不相应，与一处、一界由某些法而不相应。此理亦可运用于神足(iddhipāda)、善(kusala)等句。

Tattha rūpakkhandhena viññāṇasseva tīhipi asaṅgahitattā tassa tīhi vedanādīhi sampayogo, itarehi ca vippayogo ñātabbo. Sesaṃ suviññeyyameva. Ayaṃ asaṅgahitenasampayuttavippayuttapade nayo.

其中，因识不被色蕴以三事所摄，故应知其与受等三蕴相应，而与其余不相应。其余易知。此为“非所摄相应不相应句”之理趣。

Vippayuttenasaṅgahitāsaṅgahitapadatthavaṇṇanā

不相应所摄非所摄句义释

Vippayuttenasaṅgahitāsaṅgahitapade pana yāni padāni kevalānaṃ sārammaṇānaṃ, anārammaṇānaṃ vā dhammānaṃ pakāsakāni ca sabhāvajātibhūmikālasantānavasena bhinnatāya kehici arūpakkhandhehi vippayuttānaṃ anārammaṇadhammamissārūpakkhandhānaṃ pakāsakāni dukkhasaccaabyākataparittaatītaajjhattādipadāni, tesameva niddeso itaresaṃ dhammāyatanajīvitindriyanāmarūpasaḷāyatanajātijarāmaraṇaajjhattabahiddhāanidassanaappaṭighanahetuādīnaṃ tesaṃ kenaci vippayogāsambhavā. Idaṃ hettha lakkhaṇaṃ – ye dhammā paṭhamaṃ uddhaṭapadena [Pg.341] vippayuttā, tesaṃ khandhādīhi saṅgaho, asaṅgaho ca vuccati.

在不相应所摄不所摄句中，凡阐明纯粹有境法或无境法之词，以及因自性、种类、地、时、相续之差异而阐明与某些无色蕴不相应、且与无境法混合之无色蕴的苦谛、无记、少、过去、内等词，即是其解释。至于法处、命根、名色、六处、生、老死、内、外、无见、无对、非因等其他词，则因其不可能与任何法不相应，故不在此论。此处的特征是：凡最初与所举之词不相应的法，即论及其为蕴等所摄或不摄。

Tatrāyaṃ nayo – rūpakkhandhena ye dhammā vippayuttā, te dhammā catūhi khandhehi dvīhāyatanehi aṭṭhahi dhātūhi saṅgahitā, ekena khandhena dasahi āyatanadhātūhi asaṅgahitā. Dukkhasaccena ye dhammā vippayuttā, te dhammā catūhi khandhehi dvīhāyatanehi dvīhi dhātūhi saṅgahitā. Tattha dukkhasaccena vippayuttā nāma lokuttaracittacetasikāni, te ca dhammā vedanākkhandhādicatukkhandhehi manoviññāṇadhammadhātuvasena dvīhi dhātūhi saṅgahitāti. Sesaṃ suviññeyyameva. Ayaṃ vippayuttenasaṅgahitāsaṅgahitapade nayo. Ayamettha saṅkhepato vibhaṅganayena saddhiṃ atthanicchayo, vitthāro pana dhātukathāpāḷiaṭṭhakathāsu (dhātu. 12; dhātu. aṭṭha. 1-2) gahetabboti.

此处之理趣是：与色蕴不相应的法，为四蕴、二处、八界所摄，不为一蕴、十处、十界所摄。与苦谛不相应的法，为四蕴、二处、二界所摄。此处，所谓与苦谛不相应者，即出世间心与心所；彼等法为受蕴等四蕴所摄，亦为意识界与法界此二界所摄。余者易知。此即不相应所摄不所摄句之理趣。此为结合《分别论》(Vibhaṅga)之理趣所作的简要义决，广说则应参照《界论》的巴利圣典及其义注。

Mohavicchedaniyā abhidhammamātikatthavaṇṇanāya

《辨除迷惑》之阿毗达摩论母释义

Dhātukathāmātikatthavaṇṇanā niṭṭhitā.

《界论》论母释义终。

4. Puggalapaññattimātikā

4. 人施设论论母

Ekakamātikatthavaṇṇanā

一法论母释义

Idāni [Pg.342] puggalapaññattimātikāsaṃvaṇṇanānayo hoti. Tattha anuttānatthato tāva cha paññattiyoti ettha ‘‘ācikkhati deseti paññapeti paṭṭhapetī’’ti (saṃ. ni. 2.20) āgataṭṭhāne sandassanā pakāsanā paññatti nāma. ‘‘Supaññattaṃ mañcapīṭha’’nti (pārā. 269) āgataṭṭhāne ṭhapanā nikkhipanā paññatti nāma, idha ubhayampi vaṭṭati. Cha paññattiyoti hi cha paññāpanā cha sandassanā pakāsanātipi, cha ṭhapanā nikkhipanātipi vuttaṃ hoti. Nāmapaññattiyeva hi te te vijjamānāvijjamāne dhamme sandassetītipi. Tena tena koṭṭhāsena ṭhapetītipi. Khandhapaññattītiādi pana saṅkhepato tāsaṃ paññattīnaṃ sarūpadassanaṃ. Tattha khandhānaṃ ‘‘khandhā’’ti paññāpanā sandassanā pakāsanā ca ṭhapanā nikkhipanā ca khandhapaññatti nāma…pe… puggalānaṃ ‘‘puggalā’’ti paññāpanā sandassanā pakāsanā ca ṭhapanā nikkhipanā ca puggalapaññatti nāma. Imā eva cha paññattiyo vijjanti. Aññāsampi sammutiparamatthakathānaṃ paññattīnaṃ anantattā, upalakkhaṇavasena pana padhānabhāvato ca etāva vuttā. Pāḷimuttakanayena pana sabbasaṅgāhikā vijjamānapaññattiādayo cha nāmapaññattiyo aṭṭhakathāsu (pu. pa. aṭṭha. mātikāvaṇṇanā 1) āgatā, tā ca heṭṭhā vuttāti idha na vuttā. Tāsu idha puggalapaññattipadena avijjamānapaññatti, sesehi vijjamānapaññatti cāti dve eva labbhanti.

现在是《人施设论》(Puggalapaññatti)论母的解说理趣。首先从不显明之义来说，有六种施设。如经中所说“告知、教示、施设、建立”，在此处，指示、显示名为施设。又如律中所说“善施设的床座”，在此处，安放、安置名为施设，此中两者皆可。所谓六种施设，即指六种指明、六种指示显示，或指六种安放安置。因为名称施设正是对彼等存在或不存在之法进行指示，亦是以彼彼部分安立之故。而蕴施设等则是简要地显示彼等施设之自性。其中，对诸蕴以“蕴”施设、指示显示及安放安置，名为蕴施设……对诸人以“人”施设、指示显示及安放安置，名为人施设。此六种施设确实存在。由于世俗谛与胜义谛之论述中施设无穷无尽，然以其主要性故，仅说此等。另外，义注中提到按照巴利经外之理趣，有包含一切之存在施设等六种名称施设，彼等已于下方论及，故此中不复论及。彼等施设中，此中以“人施设”一词，可得非存在施设，其余则为存在施设，即仅得二种。

Aṭṭhakathāmuttakena pana ācariyanayena aparāpi cha paññattiyo – upādāpaññatti upanidhāpaññatti samodhānapaññatti upanikkhittapaññatti tajjāpaññatti santatipaññattīti, yā ‘‘atthapaññattī’’ti vuccati. Tattha yā khandhapañcakaṃ upādāya nissāya sammatā [Pg.343] sattādikā, aṅgāni upādāya rathādikā, candādiparivattādayo upādāya kāladisādikā, taṃtaṃbhūtanimittaṃ, bhāvanāvisesañca upādāya kasiṇādiuggahapaṭibhāganimittādikāti ayaṃ evarūpā sabhāvadhammehi ekattena vā sacchikaṭṭhaparamatthena anupalabbhasabhāvā upādāpaññatti nāma. Paññāpetabbaṭṭhena cesā paññatti vuttā, na pana paññāpanaṭṭhena. Yā tassa tassatthassa paññāpanā, sā avijjamānapaññattiyeva.

然而，依据超越义注之阿阇梨理趣，另有六种施设——依取施设(upādāpaññatti)、依附施设(upanidhāpaññatti)、和合施设(samodhānapaññatti)、安置施设(upanikkhittapaññatti)、彼生施设(tajjāpaññatti)、相续施设(santatipaññatti)，彼等被称为“义施设”。其中，依取施设是指：依五蕴而假立之有情等，依肢体而假立之车乘等，依日月运转等而假立之时间、方位等，依据彼彼真实之相，以及依据特殊之修习，例如遍处(kasiṇa)等之取相与似相等。此等如是之法，虽是依自性法而有，然就一性或究竟真实而言，其自性是不可得的，此名为依取施设。此施设是从“可被施设”之义而说，而非从“施设”之义而说。凡对彼彼义之施设，彼即是非存在施设。

Yā pana aññaṃ paṭhamādiṃ upanidhāya apekkhitvā dutiyaṃ rassaṃ dīghaṃ dūraṃ santikantiādikā tadaññāpekkhūpanidhā, chattapāṇītiādikā hatthagatūpanidhā, kuṇḍalītiādikā sampayuttūpanidhā, dhaññasakaṭanti ādikā samāropitūpanidhā, indasālaguhātiādikā avidūragatūpanidhā, suvaṇṇavaṇṇotiādikā paṭibhāgūpanidhā, brāhmaṇagāmotiādikā tabbahulūpanidhā, maṇikaṭakantiādikā tabbisiṭṭhūpanidhāti evamādi anekappakārā paññāpanā, ayaṃ upanidhāpaññatti nāma.

凡依附、期望其他第一等而有第二之短、长、远、近等，此即是依他期望之依附施设；如“手持伞盖者”等，是手持之依附施设；如“戴耳环者”等，是相应之依附施设；如“谷物车”等，是安立之依附施设；如“因达娑罗窟”(Indasālaguhā)等，是不远之依附施设；如“金色”等，是相似之依附施设；如“婆罗门村”等，是彼多之依附施设；如“摩尼手镯”等，是彼殊胜之依附施设。如是等多种施设，此名为依附施设。

Dhaññarāsītiādikā pana samodhānapaññatti nāma. Purimassa purimassa upanikkhipitvā dve tīṇītiādikā upanikkhittapaññatti nāma. Taṃtaṃsabhāvanissitā pathavīādikā tajjāpaññatti nāma. Āsītikotiādikā pana santatipaññatti nāma.

“谷堆”等，名为和合施设。将前前之法安置，如“二、三”等，名为安置施设。依彼彼自性而有之地等，名为彼生施设。“八十俱胝”等，名为相续施设。

Aṭṭhakathāmuttakeneva ācariyanayena aparāpi dhammakathikādikā kiccapaññatti, kisathūlādikā saṇṭhānapaññatti, itthipurisādikā liṅgapaññatti, kāmāvacarādikā, kosalakādikā ca bhūmipaññatti, tisso nāgotiādikā paccattapaññatti, nirodhādikā asaṅkhatapaññatti cāti cha paññattiyo.

仅依超越义注之阿阇梨理趣，另有六种施设，即职责施设（如说法者等），形状施设（如瘦、胖等），性别施设（如女、男等），地施设（如欲界等，憍萨罗(Kosala)等），个体施设（如帝须龙(Tisso nāgo)等），以及无为施设（如灭等）。

Etāsu [Pg.344] pana dvādasasu tajjāpaññatti, ekaccā bhūmipaññatti, asaṅkhatapaññatti ca vijjamānapaññattisaṅkhātā nāmapaññatti, tadaññā paramatthāvasesā, pana atthapaññattīti dīpitā avijjamānādipaññattiyo cāti. Ayaṃ tāvettha anuttānatthato saṃvaṇṇanā.

此十二种施设中，彼生施设、某些地施设、以及无为施设，此等名为存在施设的名称施设；其余非胜义法，则为义施设所显示的非存在等施设。此中是就其不显明的义理所作的解说。

Atthanicchayo panetthāpi pāḷinayeneva saddhiṃ hoti, na vinā pāḷiṃ tassa vattumasakkuṇeyyattā. Pāḷiyañca yasmā ādito pañca paññattiyo, tadatthabhūtā khandhādayo ca heṭṭhā vibhaṅgappakaraṇe nippadesato kathitāti tā idha ‘‘kittāvatā khandhānaṃ khandhapaññatti, yāvatā pañcakkhandhā rūpakkhandho’’tiādinā saṅkhepeneva niddiṭṭhā, tā cetthāpi vuttatthā. Puggalapaññatti pana heṭṭhā na vuttāti ‘‘kittāvatā puggalānaṃ puggalapaññatti? Samayavimutto, asamayavimutto’’tiādinā ekakādibhedena yāva dasakā dasadhā mātikaṃ ṭhapetvā vitthāreneva vibhattā, sā ca ñātabbapabhedato avuccamānā dubbiññeyyā, tasmā puggalapaññattiyā eva cettha pāḷinayānusārena saṅkhepato atthanicchayo hoti, so cettha mātikāyaṃ vutte sabbapuggale anuddharitvā ñātabbānaṃ dubbiññeyyānaṃ puggalānaṃ ekakādibhedatova mātikaṃ uddharitvā vibhajanavasena saṅkhepatova hoti. Kathaṃ? ‘‘Samayavimutto asamayavimutto, kuppadhammo akuppadhammo, cetanābhabbo anurakkhaṇābhabbo, bhayūparato abhayūparato, bhabbāgamano abhabbāgamano, niyato aniyato, paṭipannako phale ṭhito, samasīsī ṭhitakappī, sotāpanno sattakkhattuparamo kolaṃkolo ekabījī, sakadāgāmī, anāgāmī antarāparinibbāyī upahaccaparinibbāyī asaṅkhāraparinibbāyī sasaṅkhāraparinibbāyī uddhaṃsoto akaniṭṭhagāmī, arahā’’ti ekakamātikā.

此中之义决亦与巴利原文的理趣一致，因为其若离巴利原文则无法成立。巴利原文中，由于最初的五种施设，以及其义所成的蕴等，已于下方《分别论》(Vibhaṅga)中无余地论及，故此中仅以“蕴之蕴施设为何？即五蕴，色蕴”等简要地指示，彼等义此中亦已论及。然人施设(puggalapaññatti)于下方未曾论及，故此中以“人之人施设为何？时解脱者、非时解脱者”等，从一法等之差别，乃至十法，建立十种论母而广为分别。若不说明其应知的类别，则难以理解，是故此中仅依巴利原文的理趣，对人施设作简要的义决。此中之义决，并非将论母中所说的所有补特伽罗皆列举，而是从应知、难解的补特伽罗之一法等类别中，提取论母而作简要的分别。如何呢？“时解脱者、非时解脱者，退法者、不退法者，由思能成者、由守护能成者，怖畏止息者、无怖畏止息者，能趣者、不能趣者，决定者、不定者，行道者、住果者，等首者、住劫者，入流者、极七返生者、家家者、一种子者、一来者、不还者、中般涅槃者、生般涅槃者、无行般涅槃者、有行般涅槃者、上流往色究竟天者、阿罗汉”——此为一法论母。

Tattha [Pg.345] yo appanaṃ nibbattetuṃ yuttapattakāle rūpārūpasamāpattisaṅkhātehi aṭṭhahi vimokkhehi paccanīkadhammato vimuccitvā tīsu maggesu yena kenaci yathāsakaṃ āsave khepetvā vuṭṭhito, ayaṃ samayavimutto nāma. ‘‘Ekacce āsavā parikkhīṇā’’tiādivacanato (pu. pa. 1) hi aṭṭhasamāpattilābhī puthujjano vā khīṇāsavo vā idha na gahito, samāpattilābhino pana phalaṭṭhasekhāva gahitāti veditabbā. Sukkhavipassakakhīṇāsavo, sabbepi ca ariyā maggavimokkhaṃ sandhāya asamayavimuttā nāma. Bāhirānañhi aṭṭhannaṃ samāpattīnaṃ samāpajjantassa pavivekaṭṭhānalābhādisamayopi atthi, vattakaraṇakālādiasamayopi atthi. Maggavimokkhena vimuccanassa pana tādiso samayo vā asamayo vā natthi, yassa saddhā balavatī, vipassanā ca āraddhā, tassa gacchantassa vā bhuñjantassa vā maggaphalapaṭivedho nāma na hotīti natthi, tasmā sabbe ariyā ariyavimokkhe asamayavimuttāti veditabbā. Purimapadepi lokiyasamāpattiññeva sandhāya sekhā samayavimuttā nāma jātā.

其中，若有人在适当之时，为生起安止，通过色界、无色界定所摄的八解脱，从障碍法中解脱，在三道中随其所应地灭尽诸漏而出定，此名为时解脱。根据“某些漏已遍尽”等说法（《人施设论》一），此处不摄取获得八等至的凡夫或漏尽者，当知仅摄取获得等至而住于果位的有学圣者。纯观(sukkhavipassaka)漏尽者，以及所有圣者依道解脱，皆名为非时解脱。因为对于修习外在的八等至者而言，既有获得独处等时机，亦有行务等非时机；然而，通过道解脱而解脱，则无有时或非时之别。对于信心坚固、观(vipassanā)已发起者，无论行走或受食，皆无不证得道果之理。是故，当知所有圣者于圣解脱皆名为非时解脱。在前句中，亦是仅依世间等至而言，有学圣者名为时解脱。

Avasibhāvā aṭṭhasamāpattilābhī pana puthujjano, sotāpannasakadāgāmino dve sekhā aṭṭhasamāpattiṃ sandhāya kuppadhammo nāma. Parihānadhammotipi duvidhā eva. Anāgāmiādayo suppahīnasamādhipāripanthikattā vasibhāvā samāpattilābhī puthujjano, ariyā ca lokuttaradhammepi sandhāya akuppadhammo nāma. Aparihānadhammoti te eva. Cetanābhabboti cetanāsaṅkhātena jhānasamāpattivaḷañjanena aparihāniṃ āpajjituṃ bhabbo. Yo hi rūpārūpajjhānesu āciṇṇavasitāya cetanāsaṅkhātāya jhānasamāpattiyā nirantaraṃ vaḷañjamāno tehi na parihāyati, avaḷañjamāno ca parihāyati, ayaṃ vaḷañjamāno cetanābhabbo [Pg.346] nāma. Anurakkhaṇābhabboti jhānassa upakārānupakāradhamme jānitvā anurakkhaṇāya avaḷañjamānopi aparihāniṃ āpajjituṃ bhabbo, eso ca purimato balavataro, āciṇṇavasino paññāsampadāya upakārānupakāradhamme jānitvā tadanurūpaṃ paṭipajjanatoti veditabbo.

然而，未得自在而获得八等至的凡夫，以及须陀洹与斯陀含二种有学圣者，就八等至而言，名为可退法。退法者亦唯此二种。阿那含等圣者，因已善断禅定障碍；以及已得自在、获得等至的凡夫；还有诸圣者，就出世间法而言，皆名为不退法。不退法者亦即是彼等。由思能成者(cetanābhabbo)，是指能够通过名为“思”(cetanā)的禅定等至修习，达到不退失。若有人于色、无色禅中，以熟练自在、名为“思”的禅定等至，持续不断地修习而不退失，不修习则退失，此持续修习者，名为由思能成者。由守护能成者(anurakkhaṇābhabbo)，是指了知禅定之助益与非助益法，通过守护，即使不修习亦能达到不退失。此人比前者更有力，当知此是因熟练自在者具足智慧，能了知助益与非助益法，并如实而行。

Bhayūparatoti bhayena pāpato uparato virato sekho, kalyāṇaputhujjano ca. Tesu pacchimo duggativaṭṭakilesaupavādasaṅkhātehi catūhi bhayehi pāpato oramati, sekho duggativajjehi, apāyehi muttattā. Khīṇāsavo pana abhayūparato nāma samucchinnabhayattā, upavādato pana oramitabbo.

怖畏止息者(bhayūparata)，是指因怖畏而止息、远离恶法的有学圣者与善凡夫。其中，后者（善凡夫）因恶趣、轮回、烦恼、责难这四种怖畏而远离恶法；有学圣者则因已从恶道解脱，故除恶趣畏外，由其余三畏而远离恶法。然而，漏尽者名为无怖畏止息者(abhayūparata)，因已彻底断除怖畏，但仍应远离责难。

Abhabbāgamanoti sammattaniyāmāgamanassa abhabbo, ye ānantariyasaṅkhātena kammāvaraṇena, niyatamicchādiṭṭhisaṅkhātena kilesāvaraṇena, ahetukaduhetukapaṭisandhisaṅkhātena vipākāvaraṇena ca samannāgatā, buddhādīsu ca saddhārahitā, maggabhāvanāya ca uttarakurukādayo viya acchandikā, pubbūpanissayarahitā ca, sabbete abhabbāgamanā nāma. Viparītā bhabbāgamanā nāma. Pañcānantariyaniyatamicchādiṭṭhikā nirayagamane, aṭṭha ariyapuggalā anupādāparinibbānādīsu niyatā nāma. Avasesapuggalā anibaddhagatikatāya aniyatā nāma, uttarakurukā pana sugatiniyatāpi micchattasammattaniyāmasseva idhādhippetattā ‘‘niyatā’’ti na vuttā. Maggasamaṅgī puggalo maggakkhaṇe phalatthāya paṭipannako nāma, phalasamaṅgī phalānuppattiyampi phale ṭhito nāma.

不能趣入者(abhabbāgamana)，是指不能趣入正性决定者。彼等具足名为五无间业的业障、名为定邪见的烦恼障、名为无因或二因结生的异熟障，对佛陀等缺乏信心，对修道如北俱卢洲(Uttarakuru)人般无欲乐，亦缺乏宿世助缘者。彼等皆名为不能趣入者。与此相反者，名为能趣入者(bhabbāgamana)。造五无间业者与定邪见者，于趣地狱是决定者；八圣补特伽罗于无余涅槃等是决定者。其余众生因其趣向不定，故名为不定者。然而，北俱卢洲人虽是善趣决定者，但此处所指乃是邪性与正性决定，故不称其为“决定者”。具足道之补特伽罗于道刹那为得果故，名为行道者；具足果者于果生起时，名为住果者。

Yassa pana apubbācarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca, ayaṃ samasīsī nāma. So ca tividho hoti iriyāpathasamasīsī rogasamasīsī jīvitasamasīsīti. Tattha yo catūsu iriyāpathesu ekasmiṃ vipassanaṃ paṭṭhapetvā [Pg.347] arahattaṃ patvā tasmiññeva iriyāpathe parinibbāti, ayaṃ iriyāpathasamasīsī nāma. Yo pana ekaṃ rogaṃ patvā antoroge eva vipassanaṃ paṭṭhapetvā arahattaṃ patvā teneva rogena parinibbāti, ayaṃ rogasamasīsī nāma. Yassa pana kilesasīsasaṅkhātā avijjā, arahattamaggena pavattasīsasaṅkhātaṃ jīvitindriyañca cuticittena samaṃ pariyādānaṃ gacchati, ayaṃ jīvitasamasīsī nāma. Kathamidaṃ samaṃ hotīti? Vārasamatāya. Yasmiṃ hi vāre maggena kilese khepite paccavekkhaṇañāṇāni pavattanti, tassānantarameva parinibbāyato imāya vārasamatāya idaṃ ubhayasīsapariyādānampi samaṃ hoti nāma, ayameva jīvitasamasīsī idhādhippeto.

然而，若有人于前所未有、最后之时烦恼遍尽，寿命亦遍尽，此名为等首(samasīsī)。彼有三种：威仪等首(iriyāpathasamasīsī)、病等首(rogasamasīsī)、命等首(jīvitasamasīsī)。其中，若有人于四威仪中之一威仪发起观(vipassanā)，证得阿罗汉果，并于此威仪中般涅槃，此名为威仪等首。又，若有人得一病，于病中发起观，证得阿罗汉果，并因此病而般涅槃，此名为病等首。若某人，其被称为“烦恼之首”的无明，与被称为“相续之首”的命根，随着死心同时遍尽，此名为命等首。此如何为‘等’？以轮次平等故。若于某轮次以道断除烦恼后，省察智即刻生起，而此人随即般涅槃，以此轮次平等故，此二首之遍尽亦名为‘等’。此处所指即是此命等首。

Ṭhitakappīti ṭhito kappo ṭhitakappo, svāssa atthīti ṭhitakappī, kappamhi vinassamānamhi kappaṃ ṭhapetuṃ samatthoti attho.

住劫者(ṭhitakappī)，即住立之劫为住劫，彼具此者，故名住劫者。其义是，在劫毁灭之际，他有能力令劫住立。

Sace hi yesaṃ maggasamaṅgikkhaṇe kappavināso bhaveyya, neva tāva kappo vinasseyya, yāvāyaṃ yathāsakaṃ phalaṃ na sacchikarotīti te vinassamānampi kappaṃ ṭhapentīti ṭhitakappino nāma jātāti. Kiñcāpi kappavināsanakāle sāsanaṃ natthi, gatakoṭike hi kāle kappavināso hoti, evaṃ santepi maggānantaraphalassa anantarāyaṃ dīpetuṃ idaṃ abhūtampi kāraṇaṃ āhaṭaṃ.

若有人于证道刹那，劫将毁灭，则劫亦不毁，直至其人各自证得其果。纵使劫正在毁灭，彼等亦能令其住立，是故名为“住劫者”(ṭhitakappino)。虽然在劫毁灭时教法已不存在，因劫毁发生于（教法）终尽之时，即便如此，为显示道之后的果无有障碍，此一不存在的理由亦被援引。

Sotāpannoti nibbānasamuddaninnatāya sotasaṅkhātassa maggassa paṭhamasamaṅgī vuccati, idha pana phalaṭṭho adhippeto. Tasseva ca pabhedadassanatthaṃ ‘‘sattakkhattuparamo’’tiādi vuttaṃ. Sattavārā paramā assa bhavūpapattīti sattakkhattuparamo, tato paraṃ aṭṭhamaṃ bhavaṃ nādiyatīti attho. Sotāpanno hi yo sattakkhattuṃ devesu, manussesu ca paṭisandhiṃ [Pg.348] gahetvā sattame bhave dukkhassantaṃ karoti, ayaṃ sattakkhattuparamo nāma. Kulato kulaṃ bhavato bhavaṃ gacchatīti kolaṃkolo. So hi devamanussavasena dve gatiyo bhave saṃsaritvā dukkhassantaṃ karoti, ayaṃ kolaṃkolo nāma. Kammapaṭisandhiyā ekaṃ kammaṃ kilesabījaṃ assāti ekabījī. So hi ekasmiññeva bhave khīṇāsavo hoti. Kiṃ panassa bhedassa niyāmakanti? Vipassanābhiññābhedā. Sotāpannesu hi yo vipassanāya pamatto, so sattakkhattuparamo hoti. Yo kiñci appamatto, so kolaṃkolo. Yo pana vipassanāya ativiya appamatto, so ekabījī hoti. Ye pana abhiviya pamattā vaṭṭajjhāsayā anāthapiṇḍikavisākhāsakkādayo, te punappunaṃ vaṭṭasmiṃyeva vicarantā ādito paṭṭhāya cha devaloke osāpetvā brahmalokesupi yathākkamaṃ nibbattitvā akaniṭṭhe ṭhatvā parinibbanti, na te idha gahitā. Te hi manussagatiṃ punappunaṃ ādiyanti. Ye pana manussagatiyampi bhavaṃ ādiyanti, tesaṃ vasena sattakkhattuparamo kolaṃkolo mānusikabhavanibbattako eva ekabījī gahito. Te pana saddhādhurena āgatā tayo, paññādhurena āgatā tayoti sotāpanno chabbidho hotīti veditabbo.

入流者(Sotāpanna)，因其心倾向涅槃海，故被称为最初具足名为“流”(sota)之道者；然而此处意指住果者(phalaṭṭho)。为显示其差别，故说“极七返”(sattakkhattuparama)等。其最多有七次受生，故名“极七返”，意谓此后不再受第八有。入流者若于天界、人界受生七次，于第七有中终结苦边，此名为“极七返”。从家至家、从有至有流转者，名为“家家”(kolaṃkolo)。彼于天界、人界二趣中轮回，终结苦边，此名为“家家”。以一业结生，其烦恼种子唯有一者，名为“一种子”(ekabījī)。彼即于一生中成为漏尽者(khīṇāsavo)。然则，其差别由何决定？由观(vipassanā)与胜智的差别。入流者中，若于观放逸者，则为“极七返”；若稍不放逸者，则为“家家”；若于观极为不放逸者，则为“一种子”。然而，那些极为放逸、乐著轮回者，如给孤独(Anāthapiṇḍika)、毘舍佉(Visākhā)、帝释天等，他们反复于轮回中流转，遍历六欲天后，依次乃至梵天界受生，住于色究竟天(Akaniṭṭhā)后般涅槃，此处不包含他们。他们屡次受生人道。然而，此处所摄受的，是就那些会受生于人趣者而言的“极七返”、“家家”，以及受生于人趣的“一种子”。当知，入流者有六种：由信增上(saddhādhurena)而来者有三种，由慧增上(paññādhurena)而来者有三种。

Paṭisandhivasena pana sakiṃ imaṃ manussagatiṃ āgacchatīti sakadāgāmī, dutiyamaggaphalasamaṅgī. Iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi sakadāgāmiphale ṭhatvā puna dutiyabhave idheva parinibbāti, ekacco idha patvā devaloke parinibbāti, ekacco devaloke patvā dutiyabhave tattheva parinibbāti, ekacco devaloke patvā idhūpapajjitvā parinibbāti, ime cattāropi idha na gahitā. Yo pana idha patvā devaloke [Pg.349] nibbattitvā puna idhūpapajjitvā parinibbāti, ayamekova idha gahito. Imassa ca dve paṭisandhiyo, ekabījissa pana ekāvāti idaṃ tesaṃ nānākaraṇanti veditabbaṃ.

然而，仅以结生(paṭisandhi)方式一次来到人趣的，称为一来(Sakadāgāmī)，是具足第二道果者。此处在一来者的五种类型中，排除了四种，只取一种。因为，有一类安住于一来果后，在第二有中就在此地般涅槃；有一类来到此地后，往生天界般涅槃；有一类生于天界后，在第二有中就在那里般涅槃；有一类生于天界后，又回到此地投生而般涅槃——这四种都不包括在这里。然而，唯有一种，即来到此地后往生天界，再回到此地投生而般涅槃者，才包括在这里。此圣者有两次结生，而一种子者只有一次结生，应当知道这是他们的区别。

Paṭisandhivasena kāmabhavaṃ nāgacchatīti anāgāmī, tatiyamaggaphalasamaṅgī. Tasseva pana pabhedadassanatthaṃ ‘‘antarāparinibbāyī’’tiādi vuttaṃ. Tattha antarāparinibbāyīti āyuvemajjhassa antarā eva arahattamaggaṃ uppādetvā kilesaparinibbānena parinibbāyanasīlo eko anāgāmī. So ca uppannasamanantaraṃ parinibbāyī, āyuvemajjhaṃ appatvā parinibbāyī, āyuvemajjhaṃ patvā parinibbāyīti tividho hoti. Upahaccaparinibbāyīti āyuvemajjhaṃ upahacca atikkamitvā, maraṇasamayaṃ vā upahacca upagantvā parinibbāyī, āyuvemajjhaṃ atikkamitvā yāva maraṇasamayā parinibbāyīti attho. Asaṅkhāraparinibbāyīti asaṅkhārena appadukkhena adhimattappayogaṃ akatvā parinibbāyanasīlo. Sasaṅkhāraparinibbāyīti sasaṅkhārena dukkhena kasirena adhimattappayogena parinibbāyanasīlo. Uddhaṃsototi uddhaṃvāhibhāvena uddhamassa taṇhāsotaṃ vaṭṭasotañca, uddhaṃ vā gantvā paṭilabhitabbato uddhaṃ maggasotamassātipi uddhaṃsoto. Akaniṭṭhaṃ gacchatīti akaniṭṭhagāmī. Imesaṃ pana anāgāmīnaṃ pabhedadassanatthampettha uddhaṃsoto akaniṭṭhagāmītiādi catukkaṃ veditabbaṃ.

不还者(anāgāmī)是指不再以结生来到欲有者，是具足第三道果者。为显示其差别，而说“中般涅槃”(antarāparinibbāyī)等。其中，“中般涅槃”是指于寿命中途生起阿罗汉道，以烦恼般涅槃而般涅槃的一种不还者。他有三种：生后即般涅槃者、未至寿命中途而般涅槃者、已至寿命中途而般涅槃者。“生般涅槃”(upahaccaparinibbāyī)是指超越寿命中途，或临近死时而般涅槃，意即超越寿命中途乃至临死前而般涅槃。“无行般涅槃”(asaṅkhāraparinibbāyī)是指无须勤行、不甚费力、未作极大努力而般涅槃者。“有行般涅槃”(sasaṅkhāraparinibbāyī)是指通过勤行、辛苦、艰难、极大的努力而般涅槃者。“上流”(uddhaṃsoto)是指因向上流动，其爱流与轮回流亦向上；或因向上而去方能证得，其道流亦向上，故为“上流”。“色究竟天行者”(akaniṭṭhagāmī)是指去往色究竟天(Akaniṭṭha)者。为显示这些不还者的差别，于此当知有“上流色究竟天行者”等四种分类。

Tattha yo avihato paṭṭhāya catūsu yathākkamaṃ uppajjitvā yāvatāyukaṃ ṭhatvā cuto akaniṭṭhe uppajjitvā parinibbāti, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana akaniṭṭhaṃ appatvā antarā parinibbāti, ayaṃ uddhaṃsoto na akaniṭṭhagāmī nāma. Yo manussaloko akaniṭṭhameva gantvā parinibbāti, ayaṃ na uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana heṭṭhā catūsu suddhāvāsesu aññatarasmiṃ uppajjitvā tattheva parinibbāti, ayaṃ na uddhaṃsoto na akaniṭṭhagāmī nāma[Pg.350]. Evamete anāgāmino aṭṭhacattālīsavidhā honti. Kathaṃ? Avihesu tāva tayo antarāparinibbāyino, eko upahaccaparinibbāyī, eko uddhaṃsototi pañca, te asaṅkhāraparinibbāyisasaṅkhāraparinibbāyivasena dasa honti, evaṃ atappasudassasudassīsūti cattālīsaṃ, akaniṭṭhe pana uddhaṃsoto natthi, tasmā tattha taṃ sasaṅkhārāsaṅkhāravasena duvidhaṃ uddhaṃsotaṃ vajjetvā aṭṭha cāti aṭṭhacattālīsa honti.

其中，从无烦天(Avihā)开始，依次在四个净居天(Suddhāvāsa)中出生，寿尽命终后，生于色究竟天(Akaniṭṭha)而般涅槃者，名为“上流色究竟天行者”。若未至色究竟天，于中途般涅槃者，名为“上流非色究竟天行者”。若从人界径直去往色究竟天而般涅槃者，名为“非上流色究竟天行者”。若在下面四个净居天中的任何一处出生，并即于彼处般涅槃者，名为“非上流非色究竟天行者”。如是，此等不还者有四十八种。如何计算？于无烦天，有三种中般涅槃者，一种生般涅槃者，一种上流者，共五种；此五种依无行般涅槃、有行般涅槃而为十种。如是，于无热天(Atappa)、善见天(Sudassā)、善现天(Sudassī)亦然，（三处各十种），共四十种。于色究竟天，则无上流者，是故于彼处，除去依有行、无行而分二种之上流者，尚有八种，总计四十八种。

Arahāti kilesārīnaṃ hatattādinā khīṇāsavo arahā nāma. So suññatādivimokkhattayavasena tividho hutvā puna paccekaṃ paṭipadācatukkavasena dvādasavidhā honti. Yathā ca arahā dvādasavidho, evaṃ dvādaseva sakadāgāmino, catuvīsati sotāpannā aṭṭhacattālīsa anāgāminova paccekanti veditabbaṃ. Ime ca sabbe ariyā imasmiṃ sāsane eva uppajjanti, no bahiddhāti. Ekakanayo.

阿罗汉(arahā)因摧毁烦恼之敌等，为漏尽者，名为阿罗汉。他依空解脱等三解脱门(vimokkha)而为三种，复次，每一种再依四种行道(paṭipadā)而为十二种。如阿罗汉有十二种，如是一来者(sakadāgāmī)亦有十二种，入流者(sotāpanna)有二十四种，不还者(anāgāmī)有四十八种，当知此为各别之数。所有这些圣者都只在此教法中生起，非于教外。此为单项法门。

Dukādimātikatthavaṇṇanā

二法等法母之释义

Dukādīsu ‘‘dve puggalā – kodhano ca upanāhī ca makkhī ca paḷāsī cā’’tiādinā dukañca, ‘‘tayo puggalā – nirāso āsaṃso vigatāso’’tiādinā tikañca, ‘‘cattāro puggalā – asappuriso, asappurisenaasappurisataro, sappuriso, sappurisenasappurisataro’’tiādinā catukkañca, ‘‘pañca puggalā – atthekacco puggalo ārabhati ca vippaṭisārī ca hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti. Yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, atthekacco puggalo ārabhati na vippaṭisārī ca hoti…pe… aparisesā nirujjhanti, atthekacco puggalo nārabhati vippaṭisārī ca hoti…pe… aparisesā nirujjhanti. Atthekacco [Pg.351] puggalo nārabhati na vippaṭisārī hoti…pe… aparisesā nirujjhantī’’tiādinā pañcakañca vitthārato mātikaṃ nikkhipitvā sabbepi te puggalā niddiṭṭhā, idha pana te ganthavitthārabhayena sabbe na uddiṭṭhā, pāḷiyā eva ñātabbāti.

在二法等中，以“有二人(dve puggalā)：忿者(kodhano)与恨者(upanāhī)，以及覆者(makkhī)与恼者(paḷāsī)”等方式详述了二法；以“有三人(tayo puggalā)：无望者(nirāso)、有望者(āsaṃso)、离望者(vigatāso)”等方式详述了三法；以“有四人(cattāro puggalā)：非善士(asappuriso)、比非善士更非善士者、善士(sappuriso)、比善士更善士者”等方式详述了四法；以“有五种人(pañca puggalā)：有一类人，他有所造作而追悔，并且不如实了知那心解脱、慧解脱——于其中，他那些已生起的恶不善法得以无余息灭。有一类人，他有所造作而不追悔……得以无余息灭。有一类人，他无所造作而追悔……得以无余息灭。有一类人，他无所造作而不追悔……得以无余息灭”等方式详述了五法。通过这种方式，在论母(mātika)中详细列举了所有这些人。然而，此处因畏惧篇幅冗长而未全部引述，应当从圣典原文中得知。

Tattha tike nirāsoti arahattāsāya virahito dussīlo. Tassa hi attano abhabbatāya bhabbasahāyakassa sīlavato arahattappattiṃ sutvā, caṇḍālaputtassa viya kassaci rājaputtassa rajjābhisekaṃ sutvā abhisekappattiyaṃ, ‘‘kudāssu nāmāhampi arahattaṃ pāpuṇeyya’’nti arahattappattiyaṃ patthanāpi na uppajjati. Āsaṃsoti arahattaṃ āsīsamāno patthayamāno sīlavā. Tassa hi arahattapatthanāya sīlasampattiyā ṭhitattā kassaci arahattappattiṃ sutvā, ubhatosujātassa rājakumārassa viya tādisassa kassaci rajjābhisekaṃ sutvā abhisekappattiyaṃ, arahattappattiyaṃ patthanā uppajjati. Vigatāsoti arahā. So hi pattaarahattatāya tattha vigatāso hoti pattābhiseko viya khattiyo abhisekappattiyanti veditabbaṃ.

在此三法中，“无望者(nirāso)”是指远离阿罗汉愿望的破戒者。因为他自己没有能力，当听到有能力的具戒同伴证得阿罗汉果时，就像旃陀罗(caṇḍāla)之子听到某位王子接受王位灌顶一样，对于证得王位，他连“我何时才能证得阿罗汉果”的愿望都不会生起。“有望者(āsaṃso)”是指期望、希求阿罗汉果的具戒者。因为他安住于戒的圆满，希求证得阿罗汉果，当听到他人证得阿罗汉果时，就像父母两系皆善生(ubhatosujāta)的王子听到某位与自己相似者接受王位灌顶一样，对于证得王位，他会生起证得阿罗汉果的愿望。“离望者(vigatāso)”是指阿罗汉。当知他已证得阿罗汉果，因此对此已无愿望，如同已接受灌顶的刹帝利(khattiya)对于获得王位已无愿望一样。

Catukke pana pāṇātipātādiakusalakammapathasamannāgato asappuriso nāma. Yo pana sayampi pāṇātipātādīni katvā parañca tattha samādapeti, ayaṃ asappurisenaasappurisataro, asappurisatopi asappurisataroti attho. Vuttapaṭipakkhakusalavasena sappuriso, sappurisenasappurisataro ca veditabbo.

在四法中，具足杀生等不善业道者，名为“非善士”。若有人自己行杀生等事，还劝诱他人去做，此人即是“比非善士更非善士者”，意即比非善士更为恶劣。与此相反，依于善法，当知有“善士”以及“比善士更善士者”。

Pañcake ārabhati ca vippaṭisārī ca hotīti ettha ārambha-saddo āpattivītikkame vattati, tasmā āpattivītikkamavasena ārabhati ceva tappaccayā ca vippaṭisārī hotīti attho. Cetovimuttinti phalasampayuttasamādhiṃ. Paññāvimuttinti phalasampayuttañāṇaṃ. Yathābhūtaṃ nappajānātīti anadhigatattā [Pg.352] yathāsabhāvato nappajānāti. Yatthassāti yasmiṃ arahattaphalasaṅkhāte jhāne adhigate assa puggalassa sabbe pāpakā akusalā dhammā niravasesā nirujjhanti, te nappajānātīti sambandho. Kiñcāpi te maggakkhaṇe eva nirujjhanti nāma, phalakkhaṇe pana niruddhā nāma honti, idha pana maggakiccavasena ‘‘phalakkhaṇe nirujjhantī’’ti vuttāti veditabbā.

在五法中，关于“有所造作而追悔”，此处的“造作”(ārambha)一词，是在违犯(āpattivītikkama)的意义上使用。因此，其义为：因违犯而有所造作，又缘此而追悔。“心解脱”指与果相应的定；“慧解脱”指与果相应的智。“不如实了知”是指因未证得，故不如实了知其自性。“于其中”(yatthassa)是指：当证得名为阿罗汉果的禅那时，此人的所有恶不善法皆无余息灭；这与“不如实了知”相关联。虽然那些恶不善法在道刹那即已息灭，但在果刹那才名为“已灭”。于此当知，是依道的作用而说“于果刹那息灭”。

Ārabhati na vippaṭisārī ca hotīti āpattiṃ āpajjati, taṃ pana desetuṃ sabhāgapuggalaṃ pariyesati, vuṭṭhāpeti vā, tasmā na vippaṭisārī hoti. Nārabhati vippaṭisārī ca hotīti āpattiṃ nāpajjati, vinayapaññattiyaṃ pana akovidattā anāpattiyā āpattisaññitāya vuṭṭhitāyapi taṃ āpattiyā vippaṭisāraṃ vinodetuṃ asakkuṇeyyatāya vippaṭisārī hoti. Nārabhati na vippaṭisārī hotīti nārabhati neva āpattiṃ āpajjati, na vippaṭisārī hoti. Arahattañca na pāpuṇāti. Kataro panesa puggaloti? Sīlavā ossaṭṭhavīriyo puggalo. So hi ‘‘kiṃ me imasmiṃ buddhakāle parinibbānena, anāgate metteyyasammāsambuddhakāle parinibbāyissāmī’’ti visuddhasīlopi paṭipattiṃ na pūreti. Ime cattāropi puggalā tathā tathā ovaditvā āsavakkhaye patiṭṭhāpetabbā. Evaṃ hi tepi yvāyaṃ pañcamo puggalo nārabhati na vippaṭisārī āraddhavīriyo arahattaṃ pāpuṇāti, tena samasamāva bhavissantīti.

关于“有所造作而不追悔”者：他违犯过失，但会寻求合适的同伴来忏悔，或自行出罪，因此不追悔。关于“无所造作却追悔”者：他没有违犯过失，但因不善巧于律制，于非过失中生起过失想，即使已出罪，也因无法消除其对过失的追悔而追悔。关于“无所造作亦不追悔”者：他既无所造作，也不违犯过失，亦不追悔，但未证得阿罗汉果。此为何人？是具戒而懈怠之人。他虽戒行清净，却想：“我何必于此佛世般涅槃，我将于未来弥勒(Metteyya)正等觉者之时般涅槃。”因此不圆满其修行。这四种人都应依其各自情况予以教导，令其安住于漏尽。如此，他们也能与第五种人——无所造作、不追悔、已发精进而证得阿罗汉果者——变得等同。

Chakkādīsu –

于六法等中——

‘‘Cha puggalā – atthekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, tattha ca sabbaññutaṃ pāpuṇāti balesu ca vasībhāvaṃ. Atthekacco puggalo…pe… abhisambujjhati, na ca tattha sabbaññutaṃ [Pg.353] pāpuṇāti, na ca balesu vasibhāvaṃ. Atthekacco puggalo…pe… anabhisambujjhati, diṭṭheva dhamme dukkhassantakaro hoti, sāvakapāramiñca pāpuṇāti. Atthekacco puggalo…pe… dukkhassantakaro hoti, na ca sāvakapāramiṃ pāpuṇāti. Atthekacco puggalo…pe… anabhisambujjhati, na ca diṭṭheva dhamme dukkhassantakaro hoti, anāgāmī hoti anāgantā itthattaṃ. Atthekacco puggalo…pe… anabhisambujjhati, na ca diṭṭheva dhamme dukkhassantakaro hoti, āgāmī hoti āgantā itthatta’’nti –

“有六种人：有一类人，于先前未曾听闻之法，亲自等觉诸谛，并于此证得一切知智，于诸力中得自在。有一类人……等觉诸谛，但未于此证得一切知智，亦未于诸力中得自在。有一类人……不等觉诸谛，但于现法中作苦之终结者，并达到声闻波罗蜜。有一类人……作苦之终结者，但未达到声闻波罗蜜。有一类人……不等觉诸谛，亦未于现法中作苦之终结者，成为不还者，不复来此世。有一类人……不等觉诸谛，亦未于现法中作苦之终结者，成为一来者，复来此世。”

Chakkaṃ, ‘‘satta puggalā – satta udakūpamā puggalā sakiṃ nimuggo nimuggova hoti, ummujjitvā nimujjati, ummujjitvā ṭhito hoti, ummujjitvā vipassati viloketi, ummujjitvā patarati, ummujjitvā paṭigādhappatto hoti, ummujjitvā tiṇṇo hoti pāraṅgato, thale tiṭṭhati brāhmaṇo’’tiādinā sattakaṃ, ‘‘aṭṭha puggalā – cattāro maggasamaṅgino, cattāro phalasamaṅgino puggalā’’ti aṭṭhakaṃ, ‘‘nava puggalā – sammāsambuddho paccekasambuddho ubhatobhāgavimutto paññāvimutto kāyasakkhī diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī’’ti navakaṃ, ‘‘dasa puggalā – pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā’’ti dasakañca mātikaṃ nikkhipitvā pāḷiyaṃ niddeso kato. Tattha chakke paṭhamena padena sammāsambuddho daṭṭhabbo. So hi anācariyako attanā uppāditena sabbaññutaññāṇapadaṭṭhānena arahattamaggañāṇena sabbākārato saccāni abhisambujjhitvā sabbaññutaṃ pāpuṇi, dasañāṇabalesu ca vasibhāvanti. Dutiyena pana paccekasambuddho daṭṭhabbo. Tatiyena aggasāvako, catutthena avasesā arahanto[Pg.354], pañcamena anāgāmī, chaṭṭhena sotāpannasakadāgāmino daṭṭhabbā. Te hi ‘‘āgantā itthatta’’nti vuttāti.

六法、以及以“七种人——七种水喻之人：一沉即沉者；浮而复沉者；浮而住立者；浮而观察、审视者；浮而游向者；浮而抵达立足处者；浮而得渡、已至彼岸、立于陆地之婆罗门”等句宣说的七法，以“八种人——四向人、四果人”宣说的八法，以“九种人——正等觉者、独觉者、俱分解脱者、慧解脱者、身证者、见至者、信解脱者、随法行者、随信行者”宣说的九法，以及以“十种人——五种于此得究竟，五种离此得究竟”宣说的十法——将此等纲要列出后，于经文中作了解释。其中，于六法中，第一项当知为正等觉者。他无师自证，以自己生起的一切知智为基础，通过阿罗汉道智，从一切方面等觉诸谛，证得一切知智，并于十智力中得自在。第二项则当知为独觉者。第三项为上首弟子，第四项为其余阿罗汉，第五项为不还者，第六项当知为入流者与一来者。因为他们被称为“复来此世者”。

Sattake paṭhamena padena sāsane aniviṭṭhasaddho niyatamicchādiṭṭhidhammehi ekantakāḷakehi samannāgato gahito. So hi samudde udakabhīrukapuriso viya saṃsāre apāye nimuggo nimuggova hoti, na puna bhavato vuṭṭhāti, anantampi kālaṃ bhave eva vicarati sāsanasamāyogābhāvā. Dutiyena padena sāsane paṭiladdhasaddhopi devadattādayo viya saddhādiparihāniyaṃ ṭhito dussīlo gahito. So hi samudde kenaci kāraṇena ummujjitvā puna nimuggo viya sāsanasaddhāya ummujjitvāpi apāye nimujjati eva, ayaṃ pana cirakālātikkamena buddhādīhi, attanā eva vā paccekabodhiñāṇena bhavato uddharaṇīyo hoti sāsane sakiṃ uppannāyapi saddhāya mokkhabhāvena niyamena nibbānāvahattā. Ayameva hissa purimapuggalato viseso, itarathā tassa visuṃ gahaṇe payojanameva na siyāti gahetabbaṃ. Tatiyena sāsane uppannasaddho ṭhitibhāgiyehi sīlādiguṇehi samannāgato gahito. So hi ummujjitvā tīraṃ adisvāva samuddamajjhe nāvādiāgamanaṃ olokento puna animujjitvā uṇṇatappadese ṭhito viya sāsanasaddhāya ummujjitvā nibbānaṃ adisvāva buddhādiṃ olokayamāno sagge, sīlādimhi ṭhito hoti. Catutthena pana sotāpanno gahito. So hi ummujjitvā ṭhito tīraṃ disvā uttaraṇūpāyaṃ vilokayamāno viya lokuttarasaddhāya ummujjitvā nibbānatīraṃ disvā uttaraṇopāyaṃ viloketi. Pañcamena sakadāgāmī gahito. So hi samudde tīraṃ disvā tadabhimukhaṃ [Pg.355] pataramāno viya paṭhamamaggena nibbānatīraṃ disvā tadabhimukhaṃ dutiyamaggena patarati nāma. Chaṭṭhena anāgāmī gahito. So hi pataritvā tīraṃ upaggamma kaṭippamāṇe udake ṭhito viya arahattasamīpe satikavāṭapatitthe anāvattidhammatāya tatiyamaggena tiṭṭhati. Sattamena pana arahā gahito, so hi taritvā pāraṃ patvā ṭhitapuriso viya cattāro oghe taritvā nibbānatthale ṭhito khīṇāsavabrāhmaṇo nāma hotīti.

在七种人中，第一种是指对教法未生起信心、具足决定邪见等全然黑暗之法的人。此人犹如海中畏水之人，于轮回恶趣中沉没，即永远沉没，不能再从有(bhava)中出离，由于未能与教法相应，于无尽时中即于有中流转。第二种是指于教法中已得信心、然如提婆达多(Devadatta)等住于信等退失的破戒者。此人犹如于海中因某种原因浮出后又沉没者，即使凭借教法之信心浮出，亦即于恶趣中沉没。然而，此人经过漫长时日后，或由诸佛等，或由自己的辟支菩提智，将从有(bhava)中被拔出，因为即使在教法中生起一次信心，也必然导向涅槃，具有解脱之性故。这正是他与前一种人(puggala)的差别，否则，单独论述他便没有意义，应当如此理解。第三种是指于教法中已生起信心、具足住分(ṭhitibhāgiya)的戒等功德者。此人犹如浮出后未见岸边，于大海中眺望船只等的到来，不再沉没而立于高处；彼凭借教法之信心浮出后，即使未见涅槃，也仰望诸佛等，安住于天界及戒等中。第四种则指入流者(sotāpanna)。此人犹如浮出后站立、见岸边而寻找渡过的方法者；彼凭借出世间(lokuttara)的信心浮出后，见涅槃之岸边而寻找渡过的方法。第五种则指一来者(sakadāgāmin)。此人犹如于海中见岸边而朝其方向游进者；彼通过初道(paṭhamamagga)见涅槃之岸边后，即通过第二道(dutiyamagga)朝其方向游进。第六种则指不还者(anāgāmī)。此人犹如游进后抵达岸边、立于齐腰深之水中者；彼于阿罗汉果位(arahatta)之近处，于正念之门槛(satikavāṭapatittha)处坚固安住，以不还(anāvatti)之法性，通过第三道(tatiyamagga)而安住。第七种则指阿罗汉(arahant)；此人犹如渡过彼岸、立于陆地之人；彼渡过四暴流(ogha)，安住于涅槃之地，被称为漏尽婆罗门(khīṇāsava brāhmaṇa)。

Navake ubhatobhāgavimuttoti rūpārūpasamāpattiyā vikkhambhanavimokkhena, ariyamaggena samucchedavimokkhena kilesato vimutto, arūpasamāpattiyā vā rūpakāyato, maggena ca nāmakāyatoti imehi ubhatobhāgehi vimuttotipi ubhatobhāgavimutto, so catunnaṃ arūpasamāpattīnaṃ ekekato vuṭṭhāya saṅkhāre sammasitvā arahattappattānaṃ catunnaṃ, nirodhā vuṭṭhāya arahattappattaanāgāmino ca vasena pañcavidho, tesu pacchimova nippariyāyato ubhatobhāgavimutto nāma, sesā pariyāyena. Ettha ca rūpāvacaracatutthajjhānaṃ kilesakāyato vimuttampi rūpakāyato avimuttaṃ, arūpāvacaraṃ pana tadabhayatopi vimuttaṃ, tasmā tadeva pādakaṃ katvā arahattappattova ubhatobhāgavimutto hoti, na rūpāvacaranti veditabbaṃ. Paññāvimuttoti arahattamaggapaññāya āsavehi vimutto. So hi sukkhavipassako, catūhi rūpāvacarajjhānehi vuṭṭhāya arahattappattā cattāro cāti pañcavidho. Arūpāvacarajjhānesu hi ekasmimpi sati ubhatobhāgavimuttova nāma hoti.

在九种人中，俱分解脱者(ubhatobhāgavimutta)是指通过色(rūpa)、无色(arūpa)等至(samāpatti)以镇伏解脱(vikkhambhana vimokkha)，以及通过圣道(ariyamagga)以断灭解脱(samuccheda vimokkha)，从烦恼(kilesa)中解脱；或通过无色等至从色身(rūpakāya)解脱，又通过道从名身(nāmakāya)解脱，以这两种方式解脱，故亦称为俱分解脱者。他有五种：从四种无色等至中一一出定(vuṭṭhāya)后，省察诸行(saṅkhāra)而证得阿罗汉果的四种人；以及从灭尽定(nirodhasamāpatti)出定后证得阿罗汉果的不还者。其中最后一种是究竟(nippariyāya)的俱分解脱者，其余是方便(pariyāya)的。此处，色界(rūpāvacara)第四禅那虽从烦恼身(kilesakāya)解脱，但未从色身解脱；无色界(arūpāvacara)则从两者都解脱，因此应知只有以此为基础证得阿罗汉果者才是俱分解脱者，而非色界行者(rūpāvacara)。慧解脱者(paññāvimutta)是指以阿罗汉道智(arahattamaggapaññā)从诸漏(āsava)中解脱。他有五种：纯观行者(sukkhavipassaka)，以及从四种色界禅那(rūpāvacarajjhāna)出定后证得阿罗汉果的四种人。于无色界禅那(arūpāvacarajjhāna)中，只要证得任何一种，即称为俱分解脱者。

Kāyasakkhīti rūpārūpajjhānalābhī ariyo. So hi sotāpattimaggaṭṭhavajjitānaṃ channaṃ sekhānaṃ vasena chabbidho. Teneva [Pg.356] hissa ‘‘ekacce āsavā parikkhīṇā’’ti niddese vuttaṃ. Sotāpattimaggaṭṭhassa ca na kecipi āsavā parikkhīṇāti vattabbā, parikkhīyissantīti pana vattabbā, arahato pana sabbepi āsavā parikkhīṇā, na ekacceti. So hi phuṭṭhantaṃ sacchikarotīti kāyasakkhī, phuṭṭhānaṃ paṭiladdhānaṃ jhānānaṃ anantaraṃ nāmakāyena nirodhaṃ sacchikarotītipi kāyasakkhī, kāyenāti cettha ‘‘nāmakāyena ceva paramatthasaccaṃ sacchikaroti, paññāya ca ativijjha passatī’’ti vacanato arahattaphalaṃ ṭhapetvā sesamaggaphalānametaṃ adhivacanaṃ, tena kāyena paṭhamajjhānānantaraṃ nibbānassa sacchikaraṇatopi kāyasakkhīti keci. Diṭṭhippattoti sukkhavipassako, rūpajjhānalābhī ca yathāvutto chabbidho sekho ca, ayaṃ diṭṭhantappattoti diṭṭhippatto. Dassanaṃ diṭṭhi, paṭhamamaggo, tassa anantaraṃ nirodhappattoti attho. Diṭṭhappattotipi pāṭho, tassa paṭhamamaggena diṭṭhaṃ nibbānaṃ puna pattoti attho.

身证者(Kāyasakkhī)，是获得色、无色禅那的圣者。他依六种有学（不含预流道位者）而有六种。因此在他的解释(niddesa)中说“某些漏已尽”。对预流道位者不能说有任何漏已尽，但可以说漏将要灭尽；而对阿罗汉，则是所有的漏都已灭尽，而非某些。他以身亲证所触及之法，故为身证；或在获得所触及的诸禅那之后，随即以名身亲证“灭”，故亦为身证。此处所说“以身”，是根据“以名身亲证胜义谛，并以智慧洞见”之语，这是除了阿罗汉果之外，对其余道果的称谓。因此，有人认为，由于以身在初禅之后亲证涅槃，故为身证。见至者(Diṭṭhippatto)，是指身为纯观行者(sukkhavipassaka)或已得色禅那的六种有学者。此人已达见之终点(diṭṭhantappatto)，故为见至者。见(diṭṭhi)即是见(dassana)，是初道，其义为“在此之后证得灭”。亦有“见已得(Diṭṭhappatto)”的读法，其义为“再次证得由初道所见的涅槃”。

Saddhāvimuttoti sukkhavipassako, rūpajjhānalābhī ca yathāvutto chabbidho sekho ca. Ayaṃ hi saddahanto vimuttoti saddhāvimutto. Kathaṃ panetassa diṭṭhippattato nānattanti? Āgamanīyapaṭipadāya. Diṭṭhippatto hi paññāsampadāya pubbabhāge vipassanāya kilese appadukkhena vikkhambhento āgato, saddhāvimutto pana saddhābahulatāya kilese dukkhena vikkhambhento āgato. Etameva hi bhedaṃ sandhāya niddese ‘‘ekacce āsavā parikkhīṇā honti, no ca kho yathādiṭṭhippattassā’’ti vuttaṃ.

信解脱者(saddhāvimutto)是纯观行者，以及如前所述获得色界禅定的六种有学。此人因信而解脱，故为信解脱者。那么，此人与见至者有何不同？在于行道。见至者因具足智慧，在观的前分，不甚艰难地镇伏烦恼而来；信解脱者则因信多，艰难地镇伏烦恼而来。正是针对此差别，在《解释》中说：“某些漏已尽，但不如见至者”。

Dhammānusārīti yassa sotāpattimaggakkhaṇe paññindriyaṃ adhimattaṃ hoti, ayaṃ paññāsaṅkhātena dhammena sarati anussaratīti dhammānusārī, sotāpattimaggaṭṭhassetaṃ nāmaṃ. Phale pana patte diṭṭhippatto nāma hoti. Saddhānusārīti yassa [Pg.357] sotāpattimaggakkhaṇe saddhindriyaṃ adhimattaṃ hoti, ayaṃ saddhāya sarati anussaratīti saddhānusārī, sotāpattimaggaṭṭhassetaṃ nāmaṃ. Phale pana patte saddhāvimutto nāma hoti.

法随行者(dhammānusārī)，是在须陀洹道刹那慧根强盛者。此人以名为慧之法而行、随行，故为法随行者，此是须陀洹道位者之名。当证得果时，则名为见至者。信随行者(saddhānusārī)，是在须陀洹道刹那信根强盛者。此人以信而行、随行，故为信随行者，此是须陀洹道位者之名。当证得果时，则名为信解脱者。

Lokuttaradhammaṃ hi nibbattentānaṃ dve dhurāni nāma, dve abhinivesā nāma, dve sīsāni nāma. Tattha saddhādhuraṃ paññādhuranti dve dhurāni nāma. Eko pana samathābhiniveso, eko vipassanābhinivesoti dve abhinivesā. Eko ca arahattaṃ matthakaṃ pāpuṇanto ubhatobhāgavimutto hoti, eko paññāvimuttoti imāni dve sīsāni nāma. Ye hi keci lokuttaraṃ dhammaṃ nibbattenti, sabbe te dve ime dhamme dhuraṃ katvā imesu dvīsu ṭhānesu abhinivisitvā imehi dvīhi ṭhānehi vimuccanti. Tesu yo bhikkhu aṭṭhasamāpattilābhī paññaṃ dhuraṃ katvā samathavasena abhiniviṭṭho aññataraṃ arūpasamāpattiṃ padaṭṭhānaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇāti, ayaṃ sotāpattimaggakkhaṇe dhammānusārī nāma. Parato pana chasu ṭhānesu kāyasakkhī nāma. Arahattaphalaṃ patte ubhatobhāgavimutto nāma.

于令出世间法(lokuttaradhamma)生起者，有名为二轭、二专念、二首。其中，信轭与慧轭是为二轭。一者是止专念，一者是观(vipassanā)专念，是为二专念。一者是到达阿罗汉位顶首的俱分解脱者(ubhatobhāgavimutto)，一者是慧解脱者(paññāvimutto)，此为二首。凡令出世间法生起者，皆以此二法为轭，专念于此二处，并由此二处而解脱。其中，获得八等至(aṭṭhasamāpatti)的比丘，以慧为轭，专念于止，以任一无色等至为足处，建立观而到达阿罗汉位，此人于须陀洹道刹那名为法随行者，其后于六处名为身证者，当证得阿罗汉果时名为俱分解脱者。

Aparo paññameva dhuraṃ katvā vipassanāvasena abhiniviṭṭho suddhasaṅkhāre vā rūpāvacarajjhānesu vā aññataraṃ sammasitvā arahattaṃ pāpuṇāti, ayampi sotāpattimaggakkhaṇe dhammānusārī nāma. Parato pana chasu ṭhānesu diṭṭhippatto nāma, arahattaṃ patte paññāvimutto nāma.

另一人则唯以慧为轭，专念于观，于纯诸行(suddhasaṅkhāra)或色界诸禅中思察其一而到达阿罗汉位，此人于须陀洹道刹那亦名为法随行者。其后于六处名为见至者，当到达阿罗汉位时名为慧解脱者。

Aparo pana aṭṭhasamāpattilābhī saddhaṃ dhuraṃ katvā samādhivasena abhiniviṭṭho aññataraṃ arūpasamāpattiṃ padaṭṭhānaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇāti, ayaṃ sotāpattimaggakkhaṇe saddhānusārī nāma, parato chasu ṭhānesu kāyasakkhīyeva [Pg.358] nāma. Arahattaṃ patte ubhatobhāgavimuttoyeva nāma. Aparo saddhameva dhuraṃ katvā vipassanāvasena abhiniviṭṭho suddhasaṅkhāre vā rūpāvacarajjhānesu vā aññataraṃ sammasitvā arahattaṃ pāpuṇāti, ayampi sotāpattimaggakkhaṇe saddhānusārī nāma, parato chasu ṭhānesu saddhāvimutto nāma. Arahattappatte paññāvimutto nāma. Ime satta puggalā sammāsambuddhapaccekasambuddhehi saddhiṃ nava loke aggadakkhiṇeyyā nāmāti.

另一人是获得八等至者，以信为轭，专念于定，以任一无色等至为足处，建立观而到达阿罗汉位，此人于须陀洹道刹那名为信随行者，其后于六处亦名为身证者，当到达阿罗汉位时亦名为俱分解脱者。另一人则唯以信为轭，专念于观，于纯诸行或色界诸禅中思察其一而到达阿罗汉位，此人于须陀洹道刹那亦名为信随行者，其后于六处名为信解脱者，当到达阿罗汉位时名为慧解脱者。此七种人(puggala)与正自觉者、独觉者，共九种，于世间名为最上应供者。

Dasake pañcannaṃ idha niṭṭhāti sattakkhattuparamo, kolaṃkolo, ekabījī, sakadāgāmī kāmāvacarapaṭisandhiko, arahā cāti imesaṃ pañcannaṃ idha kāmāvacarabhūmiyaññeva anupādisesanibbānasaṅkhātā niṭṭhāti attho. Kāmāvacarattabhāve eva hi ete parinibbāyanti, nāññasmiṃ. Pañcannaṃ idha vihāya niṭṭhāti antarāparinibbāyī upahaccaparinibbāyī asaṅkhāraparinibbāyī sasaṅkhāraparinibbāyī uddhaṃsoto akaniṭṭhagāmī cāti imesaṃ pañcannaṃ idha kāmāvacare attabhāvaṃ vihāya vijahitvā brahmattabhāve ṭhitānaññeva niṭṭhāti attho. Sesamettha uttānatthamevāti. Ayamettha saṅkhepato pāḷinayena saddhiṃ atthanicchayo, vitthāro pana puggalapaññattipāḷiaṭṭhakathāsu (pu. pa. mātikā 1 ādayo; pu. pa. aṭṭha. mātikāvaṇṇanā 1) gahetabboti.

于十法中，“五种人于此究竟”者，是七有、家家、一种、一来（于欲界结生者）、阿罗汉。义为：此五种人于此欲界中，有名为无余依涅槃的究竟。因为他们仅于欲界有中般涅槃，非于其他。“五种人舍此而究竟”者，是中般涅槃者、生般涅槃者、无行般涅槃者、有行般涅槃者、上流至色究竟天(akaniṭṭha)者。义为：此五种人舍离、断除此欲界有后，住于梵天有而究竟。此处其余之义，文显易知。此是此处依圣典文句所作的简略义理决择。广说则应取自《人施设论》的巴利及其义注。

Mohavicchedaniyā abhidhammamātikatthavaṇṇanāya

《断痴阿毗达摩论母义释》

Puggalapaññattimātikatthavaṇṇanā niṭṭhitā.

《人施设论》论母义释终。

5. Kathāvatthumātikā

5. 论事论母

Puggalakathāvaṇṇanā

补特伽罗论释义

Idāni [Pg.359] kathāvatthumātikāya atthasaṃvaṇṇanānayo hoti. Tattha anuttānatthato tāva ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti ayaṃ pucchā, ‘‘āmantā’’ti ayaṃ paṭijānanā. Kassa panāyaṃ pucchā, kassa paṭijānanāti? ‘‘Asukassā’’ti na vattabbā. Na hi bhagavā paravādīhi saddhiṃ viggāhikakathaṃ kathento imaṃ mātikaṃ ṭhapesi, puggalapaññattidesanādiṃ pana nissāya ‘‘paramatthato attā nāma atthī’’tiādinā anāgate vipallāsagāhibhikkhūnaṃ, paravādīnañca nānappakāradiṭṭhiṭṭhānavisodhanatthaṃ moggaliputtatissattherassa vādanayadassanavasena puggalavādametaṃ ārabbha tantivasena mātikaṃ ṭhapento sakavādiparavādīnaṃ pucchāvisajjanadosāropananiggahapāpanādivacanapaṭivacanavaseneva ṭhapesi, tasmā tadatthassa sukhāvadhāraṇatthaṃ sakavādīpucchā paravādīpucchā sakavādīpaṭiññā paravādīpaṭiññāti evaṃ vibhāgaṃ dassetvā atthavaṇṇanaṃ karissāma.

现在开始对《论事》论母进行义释。其中，首先就未明了之义而言，“补特伽罗(puggala)依真实义与究竟义可得吗？”，此为提问；“是的”，此为承认。那么，这是谁的提问，谁的承认呢？不能说“是某某人的”。因为世尊并非为了与他宗争论而设立此论母，而是依据《人施设论》(Puggalapaññatti)等教说，为净除未来执取颠倒见的比丘及他宗的各种邪见，以目犍连子帝须(Moggaliputtatissa)长老的论辩方式，针对此补特伽罗论而系统地设立论母时，仅以自宗与他宗之间的问答、指过、折伏等言语对答方式而设立。因此，为使其义易于把握，我们将先分别说明自宗问、他宗问、自宗承认、他宗承认等区别，然后进行义释。

‘‘Puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti ayaṃ sakavādīpucchā, tāya ca ‘‘ye ‘atthi puggalo’ti evaṃladdhikā puggalavādino, te evaṃ pucchitabbā’’ti dīpeti. Ke pana te puggalavādinoti? Sāsane vajjiputtakā ceva sammitiyā ca bahiddhā bahū aññatitthiyā ca. Kadā panete sāsane uppannāti? Parinibbānato dutiye vassasate. Bhagavati kira parinibbute mahākassapattherena samussāhitehi tappamukhehi vasigaṇehi subhaddavuḍḍhapabbajitādīnaṃ pāpabhikkhūnaṃ pavesokāsanisedhanatthaṃ ajātasatturājānaṃ sahāyaṃ labhitvā dhammavinayasarīraṃ saṅgahaṃ āropetvā sāsane acale pavattāpite tato vassasatassa accayena vesāliyaṃ vajjiputtakehi dīpitāni dasa vatthūni madditvā te ca bhikkhū [Pg.360] niggahetvā yasattherasamussāhitehi vasigaṇehi puna dhammavinayasaṅgahe kate tehi niggahitā dasasahassā vajjiputtakā kañci dubbalarājānaṃ balaṃ labhitvā mūlasaṅgahaṃ bhinditvā attano anācārānukūlavacanaṃ pakkhipitvā buddhavacanañca chaḍḍetvā mahāsaṅgītīhi visuṃ dhammavinayasaṅgahaṃ katvā mahāsaṅghikācariyakulaṃ nāma akaṃsu. Parisuddhasāsanaṃ pana therehi paripālitattā ‘‘theravādo’’ti paññāyi, imesu pana dvīsu vādesu mahāsaṅghikato bhijjitvā ekabyohārikā, gokulikā ca, tato paṇṇattivādā, bahuliyā, cetiyavādā cāti pañca vādā, mahāsaṅghikehi pana saddhiṃ cha ācariyakulāni nāma jātāni. Tathā theravādato bhijjitvā mahisāsakā, vajjiputtakā ca, tato dhammuttariyā, bhadrayānikā, channāgārikā, sammitiyā ca, mahisāsakato dhammaguttikā, sabbatthikā ca, tato kassapikā, tato saṅkantikā, tato suttavādā cāti ime ekādasa vādā jātā. Te purimehi chahi saddhiṃ sattarasa bhinnavādā dutiye vassasate uppannā, theravādo pana ekova asambhinnako, tena saddhiṃ sāsane aṭṭhārasa nikāyā jātāti veditabbā, ye ‘‘aṭṭhārasācariyakulānī’’ti pavuccanti. Imesaṃ pana aṭṭhārasannaṃ ācariyavādānaṃ vasena āyatiṃ sāsanassa āluḷanaṃ ñatvā sammāsambuddho dvinnaṃ vassasatānaṃ accayena sāsane paṭiladdhasaddhena asokena dhammaraññā bāhirake anoloketvā sāsane eva lābhasakkāre pavattante lābhasakkāratthāya sāsanavesaṃ gahetvā sakāni sakāni diṭṭhigatāni tathato dīpentesu dvāsaṭṭhidiṭṭhigatikesu yathāvuttasattarasācariyakulesu ca samayakusalatāya vicinitvā setakāni datvā uppabbājitesu parisuddhe mahābhikkhusaṅghe nisīditvā moggaliputtatissattherassa yāni tadā uppannāni vatthūni, yāni ca āyatiṃ uppajjissanti, sabbānipi [Pg.361] tāni attano satthārā dinnamātikāmukhamattena paṭibāhitvā suttasahassapaṭimaṇḍitaṃ parappavādamathanaṃ āyatilakkhaṇaṃ kathāvatthuppakaraṇaṃ mātikāvibhajanavasena bhāsitvā taṃ tatiyasaṅgītiyaṃ saṅgahaṃ āropetvā āluḷitaṃ sāsanaṃ paggahetuṃ samatthabhāvaṃ bhikkhusaṅghe pakāsanatthaṃ āyativādappaṭibāhananayadassanavasena imaṃ kathāvatthumātikaṃ vatvā therassa okāsaṃ ṭhapento tassā vibhaṅgaṃ na avocāti veditabbaṃ.

“补特伽罗依真实义、究竟义可得”这一问，是自宗提出的问题，此问亦指明：“那些主张‘有补特伽罗’的补特伽罗论者，应当这样被询问”。那么，这些补特伽罗论者是谁呢？在教内是犊子部(Vajjiputtakā)和正量部(Sammitiyā)，在教外则有很多其他外道。他们何时在教内出现呢？于世尊般涅槃后第二个百年间。据说世尊般涅槃后，以大迦叶长老为首的诸位长老，在阿闍世王的支持下，为阻止须跋陀(Subhadda)老比丘等恶比丘，结集了法与律，使教法稳固流传。在那之后一百年，在毗舍离，跋耆子(Vajjiputtaka)比丘提出了十事，被以耶舍(Yasa)长老为首的诸位长老驳斥，并再次结集法与律。被摈出的上万名跋耆子比丘，得到某个弱势国王的支持，破坏了根本结集，掺杂了与自己不当行为相应的言论，舍弃了佛语，另外进行法与律的结集，创立了大众部(Mahāsaṅghika)师承。而由长老们守护的清净教法，则被称为“上座部(Theravāda)”。在这两派中，从大众部分裂出五部：一说部、鸡胤部、施设部、多闻部、制多山部，连同大众部，共有六个师承。同样，从上座部分裂出弥沙塞部、犊子部，之后又分出法上部、贤胄部、六城部(Channāgārika)、正量部；从弥沙塞部分出法护部、一切有部，之后又分出迦叶部、说转部、经量部，总共十一部。加上之前的六部，共有十七个分裂的部派在第二个百年间出现。只有上座部始终没有分裂，这样教内共有十八个部派，也就是所谓的“十八师承”。正自觉者预见到未来教法会因为这十八个师承的主张而混乱，所以在二百年后，由对教法有坚定信仰的阿育(Asoka)法王，置外道于不顾，对那些只为了利养而进入教内，并为了利养而披上袈裟，固执己见的人，以及六十二见之徒和前面提到的十七个师承，用巧妙的方法进行甄别，令其还俗。然后，在清净的大比丘僧团中，目犍连子帝须(Moggaliputtatissa)长老，对于当时和未来可能出现的问题，根据佛陀所传的论母一一驳斥，阐述了以千经庄严、能摧破他宗、作为未来典范的《论事》论典，并将其纳入第三次结集。当知，世尊是为了向僧团显示有能力整顿混乱的教法，并为未来遮止异说开示方法，而宣说了此《论事》论母，但为长老留下机会，并未亲自对其作详细解释。

Tattha puggaloti attā jīvo satto. Upalabbhatīti paññāya upagantvā labbhati, ñāyatīti attho. Saccikaṭṭhaparamatthenāti ettha saccikaṭṭhoti māyāmarīciādayo viya abhūtākārena aggahetabbo bhūtaṭṭho. Paramatthoti anussavādivasena aggahetabbo uttamattho. Ubhayenāpi yathā rūpavedanādayo dhammā bhūtena sabhāvena upalabbhanti, evaṃ tāva ‘‘puggalo upalabbhatī’’ti pucchati. Paravādī ‘‘āmantā’’ti paṭijānāti. Paṭijānanañhi katthaci ‘‘āma bhante’’ti āgacchati, katthaci ‘‘āmo’’ti āgacchati, idha pana ‘‘āmantā’’ti āgataṃ. Tatrāyaṃ adhippāyo – paravādī hi yasmā bhagavatā ‘‘atthi puggalo attahitāya paṭipanno’’tiādinā (a. ni. 4.95-96) puggalo pakāsito, bhagavā ca avitathavādī, tasmā so ‘‘saccikaṭṭhaparamattheneva atthī’’ti laddhiṃ gahetvā ‘‘āmantā’’ti paṭijānāti.

于此，“补特伽罗”即我、命、有情。“可得”即以慧通达而得，义为“可知”。于“以真实义、究竟义”中，“真实义”是指不应如幻、阳焰等，以非实有之相把握，而是实有之义。“究竟义”是指不应以听闻等方式把握，而是最上之义。就像色、受等法以真实的自性而可得，同样地，他首先问道：“补特伽罗可得吗？”对方论者承认道：“是的。”须知，承认之词有时作“是的，尊者(āma bhante)”，有时作“是(āmo)”，于此则作“是的(āmantā)”。此中意趣是：因为对方论者认为，由于世尊曾开示“有为自己利益而行道的补特伽罗”等，且世尊是如实语者，因此他执持“补特伽罗以真实义、究竟义而有”之见，故承认道：“是的。”

Athassa tādisassa lesavacanassa chalavādassa okāsaṃ adadamāno sakavādī ‘‘yo saccikaṭṭho’’tiādimāha. Tatrāyaṃ adhippāyo – yvāyaṃ heṭṭhā rūpavedanādiko dhammappabhedo āgato, na sammutisaccavasena, nāpi anussavādivasena gahetabbo, attano pana bhūtatāya eva saccikaṭṭho, attapaccakkhatāya ca paramattho, so [Pg.362] tathāpaṭiññāto puggalo tato tena saccikaṭṭhaparamatthena ākārena upalabbhati, yathā ruppanānubhavanādinā sakiyenākārena puna saccikaṭṭhaparamattho upalabbhati, kiṃ tava puggalopi evaṃ upalabbhatīti vuttaṃ hoti. Na hevaṃ vattabbeti avajānanā paravādissa. So hi tathārūpaṃ puggalaṃ anicchanto avajānāti. Na hi attā nāma khandhādivimutto koci dissati aññatra byāmohamattā. Tatrāyaṃ padacchedo – na hi evaṃ vattabbeti. ‘‘Na ha eva’’ntipi paṭhanti, dvinnampi evaṃ na vattabboti attho.

于是，自宗不给这种含糊其辞、进行诡辩的人机会，而说“凡是真实义”等。此中意趣是：先前所说的色、受等法类，不应以世俗谛的方式，也不应以听闻等方式把握，而应以其自身的实有性为真实义，以自身的亲证为究竟义。那个如此被承认的补特伽罗，是否也像（色、受等法）通过变坏、感受等各自的方式，作为真实义、究竟义而被认识到一样，以那种真实义、究竟义的方式被认识到呢？——这就是所说的意思。对方论者轻蔑地说：“不应如是说。”因为他不欲求有这样的补特伽罗，所以轻蔑。实际上，除了纯然的迷惑之外，并无任何可见的、名为“我”而又脱离诸蕴者。此中词语分析是：“不-应-如是-说”。也有读作“na ha evaṃ”的，两者之义都是“不应如是说”。

Ājānāhi niggahanti sakavādivacanaṃ. Yasmā te purimāya vattabbapaṭiññāya pacchimā navattabbapaṭiññā, pacchimāya ca purimā na sandhīyati, tasmā niggahaṃ patto, taṃ niggahaṃ dosaṃ aparādhaṃ ājānāhi, sampaṭicchāhīti attho. Evaṃ niggahaṃ ājānāpetvā idāni taṃ ṭhapanāya ceva anulomapaṭilomato pāpanāropanānañca vasena pākaṭaṃ karonto ‘‘hañci puggalo’’tiādimāha. Tattha hañcīti yadi, sace puggalo upalabbhatīti attho. Ayaṃ tāva paravādīpakkhassa anuvadanena ṭhapanato niggahapatiṭṭhāpanato niggahapāpanāropanānaṃ lakkhaṇabhūtā anulomaṭṭhapanā nāma. Tena vata retiādi anulomapakkhe niggahassa pāpikattā anulomapāpanā nāma. Tattha tenāti kāraṇavacanaṃ. Vatāti okappanavacanaṃ niyamavacanaṃ. Reti āmantanavacanaṃ. Idaṃ vuttaṃ hoti – tena vata re vattabbe vata re hambho bhadramukha tena kāraṇena vattabbo evāti attho. Yaṃ tattha vadesītiādi anulomapakkhe niggahassa āropitattā anulomaropanā nāma. Yañcassa pariyosāne ‘‘micchā’’ti padaṃ, tassa purato ‘‘idaṃ te’’ti āharitabbaṃ. Idaṃ te micchāti ayañhettha attho. Evaṃ uparipi[Pg.363]. Parato pāḷiyampi etaṃ āgatameva. No ce pana vattabbetiādi ‘‘na hevaṃ vattabbe’’ti paṭikkhittapakkhassa anuvadanena ṭhapitattā paṭilomato niggahapāpanāropanānaṃ lakkhaṇabhūtā paṭilomaṭṭhapanā nāma. No ca vata retiādi paṭilomapakkhe niggahassa pāpitattā paṭilomapāpanā nāma. Puna yaṃ tattha vadesītiādi paṭilomapakkhe niggahassa āropitattā paṭilomaropanā nāma.

“你当知此诘难”，这是自宗之言。其义是：因为你后来的“不应说”之承认与先前的“应说”之承认不相符，因此你已陷于诘难。你当知此诘难是你的过失与罪过，并予接受。如是令其知晓诘难后，现在为了确立此诘难，并以顺向与逆向的引致与安立方式使其显明，故说“若补特伽罗”等。其中，“若”(hañci)即是“如果”(yadi, sace)之义，意谓“如果补特伽罗可得”。这首先是依随顺对方论者之立场而确立，从诘难的建立，以及作为引致与安立诘难之特征，名为“顺向确立”。“是故，朋友”等，因其在顺向方面引致诘难，故名“顺向引致”。其中，“是故”(tena)是表原因之语。“诚然”(vata)是表肯定、决定之语。“朋友”(re)是称呼语。此意谓：“是故，朋友，诚然应说；诚然，朋友，善颜者，以彼原因为，应如是说。”“你在那里所说”等，因其在顺向方面安立诘难，故名“顺向安立”。至于其结尾的“错误”一词，其前应补上“这是你的”。“这是你的错误”，此是其义。上文亦然。后文巴利原文中亦有此。“然若不应说”等，因其依随顺“不应如是说”之被否定立场而确立，故名为逆向的引致与安立诘难的特征，名为“逆向确立”。“不然，朋友”等，因其在逆向方面引致诘难，故名“逆向引致”。再者，“你在那里所说”等，因其在逆向方面安立诘难，故名“逆向安立”。

Tatrāyaṃ ādito paṭṭhāya saṅkhepattho – yadi puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata bho so upalabbhatīti vattabbo. Yaṃ pana tattha vadesi ‘‘vattabbo kho purimapañhe ‘saccikaṭṭhaparamatthena upalabbhatī’ti no ca vattabbo dutiyapañhe ‘tato so puggalo upalabbhatī’’’ti, idaṃ te micchāti evaṃ tāva anulomato ṭhapanāpāpanāropanā honti.

此中，从最初开始的简要义是：如果补特伽罗以真实义、究竟义可得，那么，诸位，应当说“是故他可得”。然而你在那里说：“于前问中，固然应说‘以真实义、究竟义可得’，但于后问中，则不应说‘是故彼补特伽罗可得’”，这是你的错误。如是，首先以顺向方式进行确立、引致、安立。

Atha na vattabbo dutiyapañhe ‘‘tato so puggalo upalabbhatī’’ti, purimapañhepi na vattabbova. Yaṃ pana tattha vadesi ‘‘vattabbo kho purimapañhe ‘saccikaṭṭhaparamatthena upalabbhatī’ti, no ca vattabbo dutiyapañhe ‘tato so puggalo upalabbhatī’’’ti, idaṃ te micchāti evaṃ paṭilomato ṭhapanāpāpanāropanā honti. Evametaṃ niggahassa ca anulomato dvinnaṃ, paṭilomato dvinnanti catunnaṃ pāpanāropanānañca vuttattā upalabbhatītiādikaṃ anulomapañcakaṃ nāma. Ettha ca kiñcāpi anulomato pāpanāropanāhi eko, paṭilomato pāpanāropanāhi ekoti dve niggahā katā, ājānāhi niggahanti etasseva pana paṭhamassa niggahassa dvīhākārehi āropitattā ekovāyaṃ niggahoti gahetabbo. Paṭhamo niggaho.

再者，若于后问中不应说“是故彼补特伽罗可得”，则于前问中亦必不应说。然而你在那里说：“于前问中，固然应说‘以真实义、究竟义可得’，但于后问中，则不应说‘是故彼补特伽罗可得’”，这是你的错误。如是，以逆向方式进行确立、引致、安立。如是，因已说此诘难的顺向二者（引致与安立）、逆向二者，共四种引致与安立，故“可得”等名为顺向五法。于此，虽然由顺向的引致与安立构成一诘难，由逆向的引致与安立构成一诘难，共作了两个诘难，然而，由于这第一个“你当知此诘难”是以两种方式安立的，故应理解为只有一个诘难。第一诘难（终）。

Idāni [Pg.364] paccanīkanayo hoti. Tattha puggalo nupalabbhatīti pucchā paravādissa. Sakavādī yathā rūpavedanādayo dhammā upalabbhanti, evaṃ anupalabbhanīyato ‘‘āmantā’’ti paṭijānāti. Puna itaro attanā adhippetaṃ saccikaṭṭhaṃyeva sandhāya ‘‘yo saccikaṭṭho’’tiādimāha. Sammutisaccaparamatthasaccāni vā ekato katvāpi paravādī evamāha. Sakavādī puggalo hi upādāyapaññattisabbhāvatopi dvinnaṃ saccānaṃ ekato katvā pucchitattāpi ‘‘na heva’’nti paṭikkhipati. Idāni kiñcāpi tena paṭhamaṃ paramatthasaccavasena nupalabbhanīyatā sampaṭicchitā, pacchā pana sammutisaccavasena vā vomissakavasena vā paṭikkhittā. Paravādī pana ‘‘nupalabbhatī’’ti vacanasāmaññamattaṃ chalavādaṃ nissāya ‘‘yaṃ tayā paṭhamaṃ paṭiññātaṃ, taṃ pacchā paṭikkhitta’’nti bhaṇḍanassa paṭibhaṇḍanaṃ viya attano katassa niggahakammassa paṭikammaṃ karonto ‘‘ājānāhi paṭikamma’’nti āha. Idāni yathāssa anulomapañcake sakavādinā vādaṭṭhapanaṃ katvā anulomapaṭilomato pāpanāropanāhi paravādiniggaho pākaṭo kato, evaṃ paṭikammaṃ pākaṭaṃ karonto ‘‘hañci puggalo’’tiādimāha. Taṃ heṭṭhā vuttanayeneva atthato veditabbaṃ. Yasmā panettha ṭhapanā nāma paravādipakkhassa ṭhapanato ‘‘ayaṃ tava doso’’ti dassetuṃ ṭhapanamattameva hoti, na niggahassa vā paṭikammassa vā pākaṭībhāvakaraṇaṃ, pāpanāropanāhi panassa pākaṭīkaraṇaṃ hoti, tasmā idaṃ anulomapaṭilomato pāpanāropanānaṃ vasena catūhākārehi paṭikammassa katattā paṭikammacatukkaṃ nāmāti ekaṃ catukkaṃ veditabbaṃ.

现在是反驳之理。其中，“补特伽罗不可得”是对方的提问。自宗论者因补特伽罗不像色、受等法那样可得，故承认“是的”。接着对方以自己所认定的真实义为依据，说“何为真实义”等。或者对方将世俗谛与胜义谛合而为一而如是说。自宗论者因补特伽罗是依蕴假立之故，即使对方将二谛合而为一而提问，亦否定说“并非如此”。现在，虽然他最初从胜义谛方面接受了不可得性，但后来却从世俗谛方面或混合方式予以否定。然而对方仅依“不可得”这一言语共通性，依诡辩说：“你最初所承认的，后来却否定了”，如同以反驳回应争论般，对自己所作的诘难进行反击，说：“你当知此反击”。现在，正如在顺向五法中，自宗论者确立论点，并以顺向与逆向的引致与安立方式使对他宗的诘难显明，如是，为使反击显明，故说“若有补特伽罗”等。其义应依前文所说之理而知。因为这里的“确立”，只是为了确立他宗之立场，以示“这是你的过失”，仅仅是确立而已，并非使诘难或反击显明。然而，引致与安立则使其显明。因此，这反击以顺向与逆向的引致与安立方式，以四种方式完成，故名为反击四法，应知此为一四法。

Evaṃ paṭikammaṃ katvā idāni yvāssa anulomapañcake sakavādinā niggaho kato, tassa tameva chalavādaṃ nissāya dukkaṭabhāvaṃ dassento ‘‘tvaṃ ce pana maññasī’’tiādimāha. Tattha tvaṃ ce pana maññasīti yadi tvaṃ maññasi. ‘‘Vattabbe [Pg.365] kho’’ti idaṃ paccanīke ‘‘āmantā’’ti paṭijānanaṃ sandhāya vuttaṃ, ‘‘no ca vattabbe’’ti idaṃ pana ‘‘na hevā’’ti avajānanaṃ sandhāya vuttaṃ. Tena tava tatthāti tena kāraṇena tvaṃyeva tasmiṃ ‘‘yo nupalabbhatī’’ti pakkhe hevaṃ paṭijānanti ‘‘āmantā’’ti evaṃ paṭijānanto. Hevaṃ niggahetabbeti puna ‘‘na hevā’’ti avajānanto evaṃ niggahetabbo. Atha taṃ niggaṇhāmāti athevaṃ niggaṇhanārahaṃ taṃ niggaṇhāma, suniggahito ca hosīti sakena matena niggahitattā suniggahito ca bhavasi. Evamassa niggahetabbabhāvaṃ dassetvā idāni taṃ niggaṇhanto ‘‘hañcī’’tiādimāha. Tattha ṭhapanāpāpanāropanā heṭṭhā vuttanayeneva veditabbā. Pariyosāne pana idaṃ te micchāti idaṃ tava vacanaṃ micchā hotīti attho. Idaṃ chalavādena catūhi ākārehi niggahassa katattā niggahacatukkaṃ nāma.

如是反击后，现在针对在顺向五法中自宗论者所作的诘难，依其诡辩指出其恶作，故说“你若这样认为”等。其中，“你若这样认为”即是“如果你认为”。“应说”是针对在反驳中承认“是的”而说，而“不应说”则是针对否定“并非如此”而说。“因此，你在此处”，意谓：因此，你在此“彼不可得”之立场，你如是承认，即承认“是的”。“应如是诘难”，意谓：再者，否定“并非如此”者，应如是诘难。“于是我们诘难你”，意谓：于是我们诘难那应被如是诘难的你。“你将善被诘难”，意谓：你将因被自宗见解所诘难而善被诘难。如是示其应被诘难之相后，现在诘难他，故说“若有”等。其中，确立、引致、安立应依前文所说之理而知。然而在结尾，“这是你的错误”，意谓：你的此言是错误的，此是其义。此因以诡辩通过四种方式完成诘难，故名为“诘难四法”。

Evaṃ niggahaṃ katvāpi idāni ‘‘yadi ayaṃ mayā tava matena kato niggaho dunniggaho, yopi mama tayā heṭṭhā anulomapañcake kato niggaho, sopi dunniggaho’’ti dassento ‘‘ese ce dunniggahite’’tiādimāha. Tattha ese ce dunniggahiteti eso ce tava vādo mayā dunniggahito, atha vā eso ce tava mayā kato niggaho dunniggaho. Hevamevaṃ tattha dakkhāti tatthāpi tayā mama heṭṭhā kate niggahe evamevaṃ passa. Idāni yvāssa heṭṭhā sakavādinā niggaho kato, taṃ ‘‘vattabbe kho’’tiādivacanena dassetvā puna taṃ niggahaṃ aniggahabhāvaṃ upanento ‘‘no ca mayaṃ tayā’’tiādimāha. Tattha no ca mayaṃ tayā tattha hetāya paṭiññāyātiādīsu ayamattho – yasmā so tayā mama kato niggaho dunniggaho, tasmā mayaṃ tayā tattha anulomapañcake ‘‘āmantā’’ti etāya paṭiññāya evaṃ paṭijānantā puna ‘‘na hevā’’ti paṭikkhepe katepi [Pg.366] ‘‘ājānāhi niggaha’’nti evaṃ niggahetabbāyeva, evaṃ aniggahetabbampi maṃ niggaṇhāsi, īdisena pana niggahena dunniggahitā mayaṃ homa. Idāni yaṃ niggahaṃ sandhāya dunniggahitā ca homāti avoca, taṃ dassetuṃ ‘‘hañci puggalo…pe… idaṃ te micchā’’ti āha. Evamidaṃ anulomapaṭilomato catūhi pāpanāropanāhi niggahassa upanītattā upanayanacatukkaṃ nāma hoti.

如是诘难后，现在为了显示“如果我依你的观点所作的此诘难是难以成立的诘难，那么你先前在顺向五法中对我所作的诘难，亦是难以成立的诘难”，故说“如果此被难以成立地诘难”等。其中，“如果此被难以成立地诘难”，意谓：如果你的此论点被我难以成立地诘难，或者说，如果我对你所作的此诘难是难以成立的诘难。“如是，你亦当在此处见”，意谓：你亦当如是见你先前对我所作的诘难。现在，对于他先前被自宗论者所作的诘难，先以“应说”等言语显示，再使其成为非诘难，故说“我们没有被你”等。其中，“我们没有被你，在那里，因彼承诺”等，此是其义：因为你对我所作的彼诘难是难以成立的诘难，因此，我们虽然在顺向五法中以“是的”此承诺如是承认，但在作出“并非如此”的否定后，实不应被你如此诘难说“你当知此诘难”。如是，你诘难了不应被诘难的我，我们便被此等诘难难以成立地诘难了。现在为了显示他所说的“我们被难以成立地诘难了”是针对哪个诘难，故说“若有补特伽罗(puggala)……乃至……这是你的错误”。如是，此因诘难是藉由顺向与逆向的四种引致与安立而被运用，故名为“运用四法”。

Idāni na hevaṃ niggahetabbetiādikaṃ niggamanacatukkaṃ nāma hoti. Tattha na hevaṃ niggahetabbeti yathāhaṃ tayā niggahito, na hi evaṃ niggahetabbo, etassa hi niggahassa dunniggahabhāvo mayā sādhito. Tena hīti tena kāraṇena. Yasmā esa niggaho dunniggaho, tasmā yaṃ maṃ niggaṇhāsi. Hañci puggalo…pe… idaṃ te micchāti idaṃ niggaṇhanaṃ tava micchāti attho. Tena hi ye kate niggaheti yena kāraṇena idaṃ micchā, tena kāraṇena yo tayā niggaho kato, so dukkaṭo. Yaṃ mayā paṭikammaṃ kataṃ, tadeva sukataṃ. Yāpi cesā paṭikammacatukkādivasena kathāmaggasampaṭipādanā katā, sāpi sukatāti. Tadeva puggalo upalabbhatītiādikassa anulomapañcakassa nupalabbhatītiādikānaṃ paṭikammaniggahopanayananiggamanacatukkānañca vasena anulomapaccanīkaṃ nāma niddiṭṭhanti veditabbaṃ. Ettāvatā sakavādino pubbapakkhe sati paravādino vacanasāmaññamattena chalavādena jayo hoti.

现在，“不应如此诘难”等，名为“结论四法”。其中，“不应如此诘难”是说：如你这般诘难我，实不应如此诘难，因为此诘难之难以成立已为我所证成。“因此”(Tena hi)即“因为那个原因”(tena kāraṇena)。因为此诘难难以成立，所以你诘难我：“倘若补特伽罗……（略）……这是你的错误”，此义为：这个诘难是你的错误。因此，你所作的诘难，因其错误，故为恶作(dukkaṭa)。而我所作的反驳即是善作。并且，依反驳四法等而展开的论说之道，亦是善作。应知，如此即是依“补特伽罗可得”等顺论五法，以及“不可得”等反驳、诘难、引导、结论四法，而开示了名为“顺逆论”者。至此，当己方论者前分为是时，对方论者仅凭言辞相似，以诡辩而得胜。

Idāni yathā paravādino pubbapakkhe sati sakavādino dhammeneva tathena jayo hoti, tathā vāduppattiṃ dassetuṃ ‘‘puggalo nupalabbhatī’’ti paccanīkānulomapañcakaṃ āraddhaṃ. Tattha paccanīke pucchā paravādissa, rūpādibhedaṃ saccikaṭṭhaparamatthaṃ [Pg.367] sandhāya paṭiññā sakavādissa, suddhasammutisaccaṃ vā paramatthamissakaṃ vā sammutisaccaṃ sandhāya ‘‘yo saccikaṭṭho’’ti puna anuyogo paravādissa, sammutivasena ‘‘puggalo nupalabbhatī’’ti navattabbattā missakavasena vā anuyogassa saṃkiṇṇattā ‘‘na heva’’nti paṭikkhepo sakavādissa, paṭiññātaṃ paṭikkhipatīti vacanasāmaññamattena ‘‘ājānāhi niggaha’’ntiādivacanaṃ paravādissa. Evamayaṃ puggalo nupalabbhatīti dutiyavādaṃ nissāya dutiyo niggaho hotīti veditabbo. Evaṃ tena chalena niggaho āropito.

如今，正如当对方论者前分为是时，己方论者能以正法、以真义而得胜；同样，为显示论之生起，开始了“补特伽罗不可得”的逆顺论五法。其中：在逆论中，提问是对方论者的；己方论者针对色等差别，结合真实究竟义而作承诺；对方论者再次追问“哪个是真实义”，是针对纯粹世俗谛或与胜义混合的世俗谛；因为依世俗谛不可说“补特伽罗不可得”，或因依混合义的追问混杂不清，故己方论者以“并非如此”而作拒绝；对方论者则仅凭言辞相似，以“你否定了所承诺的”为由，说出“当知你已被诘难”等语。应知，如此，依“补特伽罗不可得”此第二论，而有第二次诘难。如此，他以诡辩强加诘难。

Idāni dhammena samena paravādipaṭiññāya attano vāde jayaṃ dassetuṃ anulomanaye pucchā sakavādissa, attano laddhiṃ nissāya paṭiññā paravādissa, laddhiyā okāsaṃ adatvā paramatthavasena puna anuyogo sakavādissa, paramatthavasena puggalassa anupalabbhanato paṭikkhepo paravādissa, tato paraṃ dhammena samena attano jayadassanatthaṃ ‘‘ājānāhi paṭikamma’’ntiādi sabbaṃ sakavādivacanameva hoti. Tattha sabbesaṃ paṭikammaniggahopanayananiggamanacatukkānaṃ heṭṭhā vuttanayeneva attho veditabbo. Evamidaṃ ‘‘puggalo nupalabbhatī’’tiādikassa paccanīkapañcakassa ‘‘upalabbhatī’’tiādīnaṃ paṭikammaniggahopanayananiggamanacatukkānañca vasena paccanīkānulomapañcakaṃ nāma niddiṭṭhaṃ hoti. Evametāni paṭhamasaccikaṭṭhe dve pañcakāni niddiṭṭhāni, tatthetaṃ vuccati –

如今，为依法、平等地于对方论者所承诺处，显示己方论点之胜利：在顺论中，提问是己方论者的；对方论者依据自身见解而作承诺；不给其见解以机会，己方论者依胜义而再次追问；因依胜义不可得补特伽罗，拒绝是对方论者的；此后，为依法、平等地显示己方之胜利，“当知反驳”等一切言说，皆是己方论者之言。其中，所有反驳、诘难、引导、结论四法之义，应如前述而知。如此，依“补特伽罗不可得”等逆论五法，以及“可得”等反驳、诘难、引导、结论四法，而开示了名为“逆顺论五法”者。如此，于第一真实义中，此二种五法已被开示，于此当说——

‘‘Niggaho paravādissa, suddho paṭhamapañcake;

Asuddho pana tasseva, paṭikammajayo tahiṃ.

于第一五法中，对方论者的诘难为净；然彼若不净，于彼则有反驳之胜利。

‘‘Niggaho sakavādissa, asuddho dutiyapañcake;

Visuddho pana tasseva, paṭikammajayo tahiṃ.

于第二五法中，己方论者的诘难为不净；然彼若极净，于彼则有反驳之胜利。

‘‘Tasmā dvīsupi ṭhānesu, jayova sakavādino;

Dhammena hi jayo nāma, adhammena kuto jayo.

是故于二处，胜利属己方；胜利实依法，非法岂有胜？

‘‘Saccikaṭṭhe [Pg.368] yathā cettha, pañcakadvayamaṇḍite;

Dhammādhammavaseneva, vutto jayaparājayo.

正如在此真实义中，以两组五法为庄严；胜败唯依正法与非法而说。

‘‘Ito paresu sabbesu, saccikaṭṭhesu paṇḍito;

Evameva vibhāveyya, ubho jayaparājaye’’ti. (kathā. aṭṭha. 7-10);

此后，于所有其他真实义中，智者亦应如是辨明胜败二者。

Paṭhamo suddhikasaccikaṭṭho niṭṭhito.

第一纯粹真实义终。

Evaṃ suddhikasaccikaṭṭhaṃ vitthāretvā idāni tameva aparehipi okāsādīhi nayehi vitthāretuṃ puna ‘‘puggalo upalabbhatī’’tiādi āraddhaṃ. Tattha pucchā sakavādissa, paṭiññā paravādissa. Puna sabbatthāti sarīraṃ sandhāya anuyogo sakavādissa, rūpasmiṃ attānaṃ samanupassanādosañca ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti āpajjanadosañca disvā paṭikkhepo paravādissa. Sesamettha anulomapaccanīkapañcake heṭṭhā vuttanayeneva veditabbaṃ. Pāṭho pana saṃkhitto. Tattha yasmā sarīraṃ sandhāya ‘‘sabbattha nupalabbhatī’’ti vutte sarīrato bahi upalabbhatīti āpajjati, tasmā paccanīke paṭikkhepo sakavādissa, paṭhamaṃ anujānitvā pacchā avajānātīti chalavādassa vasena paṭikammaṃ paravādissa, sesaṃ pākaṭameva.

如是广说纯粹真实义后，如今为以其他处所等理趣再广说之，又开始了“补特伽罗可得”等。其中，提问是己方论者的，承诺是对方论者的。再者，“于一切处”是己方论者针对身体的追问，对方论者因见到于色执取我之过失，以及堕入“命异身异”之过失，而作拒绝。其余的顺逆论五法，应当按照前面所说的方式理解，只是文句比较简略。于此，因针对身体说“于一切处不可得”时，会堕入“于身外可得”之说，是故在逆论中，拒绝是己方论者的；“先许而后不许”，依此诡辩，反驳是对方论者所为，其余的意思都很明显。

Dutiyanaye sabbadāti purimapacchimajātikālañca dharamānaparinibbutakālañca sandhāya anuyogo sakavādissa, sveva khattiyo so brāhmaṇotiādīnaṃ āpattidosañca dharamānaparinibbutānaṃ visesābhāvadosañca disvā paṭikkhepo paravādissa. Sesaṃ paṭhamanaye vuttasadisameva.

于第二理趣中，“于一切时”是己方论者针对前生后生之时，以及住世般涅槃之时而作的追问。对方论者因见到堕入“彼即是刹帝利，彼即是婆罗门”等之过失，以及住世者与般涅槃者无差别之过失，而作拒绝。其余部分与第一理趣中所说相同。

Tatiyanaye sabbesūti khandhāyatanādīni sandhāya pucchā sakavādissa, rūpasmiṃ attā, cakkhusmiṃ attātiādidosabhayena paṭikkhepo paravādissa. Sesaṃ tādisamevāti.

于第三理趣中，“于一切中”是己方论者针对蕴、处等而作的提问。对方论者因害怕“于色有我”、“于眼有我”等过失而作拒绝。其余部分与前述相同。

Evamimāni [Pg.369] tīṇi mukhāni anulomapaccanīkapañcake anulomamattavaseneva tāva paṭipāṭiyā bhājetvā puna paccanīkānulomapañcake paccanīkamattavaseneva bhājetuṃ ‘‘puggalo nupalabbhatī’’tiādi āraddhaṃ. Tattha heṭṭhā vuttanayena attho veditabbo. Ettāvatā suddhikassa ceva imesañca tiṇṇanti catunnaṃ saccikaṭṭhānaṃ ekekasmiṃ saccikaṭṭhe anulomapaccanīkassa, paccanīkānulomassa cāti dvinnaṃ dvinnaṃ paccanīkānaṃ vasena ayaṃ aṭṭhamukhā nāma vādayutti niddiṭṭhā hotīti veditabbā. Yā ekekasmiṃ mukhe ekekassa niggahassa vasena vuccati. Tatthetaṃ vuccati –

如此，这三个方面，在顺逆五法中，先仅依顺的方面依次进行分别，之后在逆顺五法中，再仅依逆的方面进行分别，以“补特伽罗不可得”等开始。于此，其义理应依前述之理而知。至此，对于纯粹的以及这三个，总共四个真实义处，在每一真实义处中，依顺逆与逆顺这二种驳斥，当知此被称为八门论式，已被解释。此乃于每一方面中，依每一驳斥而说。于此，如是说——

‘‘Evaṃ catubbidhe pañhe, pañcakadvayabhedato;

Esā aṭṭhamukhā nāma, vādayutti pakāsitā.

“如此，于四种问题中，以二种五法之差别；此名八门论式，已被阐明。

‘‘Aṭṭheva niggahā tattha, cattāro tesu dhammikā;

Adhammikā ca cattāro, sabbattha sakavādino;

Jayo parājayo ceva, sabbattha paravādino’’ti. (kathā. aṭṭha. 14);

“于彼处有八种驳斥，其中四种是如法的，亦有四种不如法。于一切处，己方论者胜利，对方论者失败。”

Ayaṃ tāvettha anuttānatthato saṃvaṇṇanā.

这是在此首先依深奥义所作的释义。

Atthavinicchayo panetthāpi moggaliputtatissattherena kataniddesassa nayamukhamattadassanavaseneva hoti. Therena hi bhagavatā ṭhapitāya etissā mātikāya paduddhāravasena niddesaṃ akatvā bhagavatā dinnaaṭṭhamukhavādayuttinaye ṭhatvā aparehi pariyāyehi puggalavādaṃ, tadaññaṃ nānappakāraṃ micchāgāhañca nirākaronteneva puggalakathaṃ ādiṃ katvā sādhikadvisatakathāhi niddeso kato.

于此，义的抉择也只是依循目犍连子帝须长老所作解释的理路要点而展示。因为长老并没有根据世尊所建立的这个论母的文句来作解释，而是立足于世尊所给予的八门论式，以其他方式，在驳斥补特伽罗论及其他种种邪见的同时，以补特伽罗论为开端，用二百多篇论述作了此解释。

Tattha puggalavādanirākaraṇatthaṃ tāva khandhāyatanadhātuindriyavasena sattapaññāsāya dhammesu ekekena saddhiṃ ‘‘puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthena…pe… puggalo upalabbhati saccikaṭṭhaparamatthena, vedanāpi [Pg.370] upalabbhati saccikaṭṭhaparamatthenā’’tiādinā nayena puggalasaṃsandanavasappavattaṃ suddhikasaṃsandanaṃ, yathā rūpavedanādayo sattapaññāsa dhammā aññamaññā visadisā upalabbhanti, evaṃ rūpādīhi visadiso puggalo upalabbhatīti pucchanavasappavattaṃ opammasaṃsandanaṃ, ‘‘rūpaṃ puggalo, rūpasmiṃ puggalo, aññatra rūpā puggalo, puggalasmiṃ rūpa’’nti evaṃ catukkanayena sattapaññāsāya dhammehi pucchanavasappavattaṃ catukkanayasaṃsandananti tividhā saṃsandananayā vuttā. Tattha puggalassa rūpādisabhāvatte niccasassatucchedādippasaṅgato yathānurūpaṃ nirākaraṇaṃ veditabbaṃ, ativitthārabhayenettha upari cetaṃ na vitthārīyati.

于此，为了破斥补特伽罗论，首先依蕴、处、界、根等五十七法，一一与补特伽罗结合而说：“补特伽罗于真实究竟义中可得，色亦于真实究竟义中可得……补特伽罗于真实究竟义中可得，受亦于真实究竟义中可得”等，这就是以补特伽罗相互联系的方式进行的纯粹结合论。正如色、受等五十七法互相差异而可得，色等与补特伽罗差异亦可得，这就是以提问的方式进行的譬喻结合论。“色是补特伽罗，补特伽罗在色中，补特伽罗异于色，色在补特伽罗中”，像这样依四句方式于五十七法中设问，这就是四句结合论。以上三种结合方式已经说了。其中，如果补特伽罗具有色等自性，就会产生常、恒、断等过失，应当根据相应的情况进行破斥。因为害怕过于繁琐，这里不再详细展开。

Tato ‘‘yathā rūpādayo sappaccayā, appaccayādayo vā honti, evaṃ tava puggalopi sappaccayatādilakkhaṇayutto’’ti pucchanavasappavattā lakkhaṇayuttikathā, ‘‘puggalo’’ti, ‘‘upalabbhatī’’ti ca padadvayādisodhanatthaṃ ‘‘yo puggalo, so upalabbhati. Yo vā upalabbhati, so puggalo’’tiādipucchanavasappavattaṃ vacanasodhanaṃ, ‘‘rūpadhātuyā rūpī’’tiādi nāmapaññattisodhanavasappavatto paññattānuyogo ca, ‘‘sova puggalo sandhāvati asmā lokā paraṃ lokaṃ, añño vā, na añño vā, neva añño nānañño vā’’tiādinā gatiparivattanamukhena cutipaṭisandhānuyogo, ‘‘rukkhaṃ upādāya chāyādīnaṃ viya khandhādiṃ upādāya paramatthato puggalapaññattī’’ti vāde tassa aniccasaṅkhatatādippasaṅgadīpako upādāpaññattānuyogo, ‘‘kalyāṇapāpakānaṃ kammānaṃ kārako puggalo’’ti vāde tassa vaṭṭadukkhānupacchedādippasaṅgadīpako purisakārānuyogo ca, ‘‘yo iddhivikubbako, so puggalo’’tiādivādabhedako abhiññānuyogo, ‘‘mātāpitādayo nāma atthi, tena puggalo atthī’’ti vādabhedako ñātakānuyogo[Pg.371], ‘‘evaṃ khattiyo’’tiādi jātyānuyogo, ‘‘gahaṭṭho pabbajito’’tiādi paṭipattānuyogo, ‘‘devo manusso’’tiādi upapattānuyogo, ‘‘sotāpanno’’tiādi paṭivedhānuyogo, ‘‘aṭṭha purisapuggalā’’tiādi saṅghānuyogo, ‘‘puggalo saṅkhato’’tiādivasappavatto saccikaṭṭhasabhāgānuyogo, ‘‘sukhaṃ vedanaṃ vediyamāno’’tiādi vedakānuyogo, ‘‘kāye kāyānupassī’’tiādi kiccānuyogo, ‘‘atthi puggalo attahitāya paṭipanno’’tiādinā puggalasabhāvasādhakasuttesu sannissitesu –

于是，有“如同色等诸法有缘或无缘，你的补特伽罗也具有有缘等相”这类提问所引发的相合论；为了辨明“补特伽罗”、“可得”这两个词，而说“凡是补特伽罗，就是可得的；凡是可得的，就是补特伽罗”等提问所引发的言语辨明；以及依名相辨明而引发的安立随顺；还有通过“那个补特伽罗从此世流转到他世，是同一个还是不同的，既非同一个亦非不同”等关于趣向转变的方式所作的死生随顺；在“如同依靠树木而有树荫等，依靠蕴等而有胜义上的补特伽罗安立”的说法中，为了揭示其无常、有为等过失所作的依靠安立随顺；在“补特伽罗是善恶业的作者”的说法中，为了揭示其轮回痛苦不断等过失所作的作者随顺；还有“能够变化神通的人就是补特伽罗”等破斥各种论点的神通随顺；“因为有父母等，所以有补特伽罗”等破斥各种论点的亲属随顺；“像刹帝利这样”等的种姓随顺；“在家者、出家者”等的修行随顺；“天、人”等的生处随顺；“入流者”等的证悟随顺；“八种补特伽罗”等的僧伽随顺；“补特伽罗是有为的”等所引发的真实义相应随顺；“感受快乐的感受”等的感受者随顺；“在身上观身”等的作用随顺；还有在那些依据“有补特伽罗为了自己的利益而修行”等确立补特伽罗自性的经典中所依止的——

Sabbe dhammā anattā (ma. ni. 1.353, 356; dha. pa. 279), dukkhameva uppajjamānaṃ uppajjati (saṃ. ni. 2.15).

“诸法无我”（《中部》1.353, 356；《法句经》279），“唯苦生而生”（《相应部》2.15）。

Kinnu sattoti paccesi, māra diṭṭhigataṃ nu te;

Suddhasaṅkhārapuñjoyaṃ, nayidha sattūpalabbhati.

“魔罗，你为何执着于‘有情’？此乃你之邪见！此唯是纯粹的诸行之聚，此处无有情可得。

Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca;

Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhati. (saṃ. ni. 1.171);

“实唯有苦生起，苦住亦苦灭。非离苦而有生，非离苦而有灭。”

Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā…pe… tasmā suñño lokoti vuccati (saṃ. ni. 4.85).

“阿难，因为空于我或我所……所以被称为空世间。”

‘‘Attani vā, bhikkhave, sati attaniyaṃ meti assāti…pe… attani ca bhikkhave attaniye ca saccato thetato anupalabbhaniyamāne yampi taṃ diṭṭhiṭṭhānaṃ, so loko, so attā, so pecca bhavissāmi, nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti, nanāyaṃ, bhikkhave, kevalo paripūro bāladhammo’’ti (ma. ni. 1.244), ‘‘tatra, seniya, yvāyaṃ satthā diṭṭhe ceva dhamme attānaṃ saccato thetato na paññāpeti, abhisamparāye ca…pe… ayaṃ vuccati, seniya, satthā [Pg.372] sammāsambuddho’’tiādinā puggalābhāvadīpakasuttasandassanavasappavatto suttasandassanānuyogo cāti ettakena kathāmaggena vitthārato paṭhamā puggalakathā vibhattā. Tattha ‘‘atthi puggalo attahitāya paṭipanno’’tiādīsu yathā rūpādayo dhammā paccattalakkhaṇasāmaññalakkhaṇavasena labbhanti, na evaṃ puggalo, rūpādīsu pana sati lokavohāramattena ‘‘atthi puggalo’’ti vuccatīti. Vuttampi cetaṃ bhagavatā – ‘‘imā kho, citta…pe… lokavohārā lokapaññattiyo’’ti (dī. ni. 1.440). Dvidhāpi buddhānaṃ kathā sammutikathā, paramatthakathā ca. Tattha ‘‘satto puggalo gāmo pabbato’’tiādikā sammutikathā nāma, ‘‘aniccaṃ dukkhaṃ anattā khandhā āyatanānī’’tiādikā paramatthakathā nāma. Buddhā hi ye ye sattā yathā yathā bujjhitvā catusaccapaṭivedhaṃ kātuṃ sakkonti, tesaṃ tesaṃ tathā tathā sammutivasena vā paramatthavasena vā vomissakavasena vā desetvā nāmarūpaparicchedadassanavaseneva amataṃ maggaṃ pakāsenti. Ayañhi –

“诸比丘，当有‘我’时，便有‘我所’……诸比丘，当‘我’与‘我所’在真实、究竟上不可得时，那么‘彼即是世界，彼即是我，我死后将存在，是常、恒、永恒、不变易法，我将如是永恒存续’这一见处，诸比丘，难道不完全是纯粹的愚人之法吗？”（《中部》1.244）“塞尼亚(Seniya)，于此，凡是导师于现法中不真实、究竟地施设我，于来世中亦然……塞尼亚，此被称为导师、正自觉者。”像这样，通过展示阐明补特伽罗不存在的经文而进行的经文考察，以如此论述之道，第一补特伽罗论被详细分别。于此，在“有为自利而行道的补特伽罗”等说法中，补特伽罗不像色等诸法那样，能通过自相和共相而被得知；然而，当有色等法时，仅依世间言说而说“有补特伽罗”。此亦为世尊所说：“质多(Citta)……这些是世间言说、世间施设。”（《长部》1.440）诸佛的说法有两种：世俗说与胜义说。其中，“有情、补特伽罗、村庄、山”等名为世俗说；“无常、苦、无我、蕴、处”等名为胜义说。诸佛对于那些能够如是觉悟而通达四圣谛的有情，便为他们或依世俗，或依胜义，或依混合而说法，仅通过辨析名色之见而开示不死之道。此即——

Duve saccāni akkhāsi, sambuddho vadataṃ varo;

Sammutiṃ paramatthañca, tatiyaṃ nupalabbhati.

正自觉者，言说者中的最上者，宣说了二谛：世俗谛与胜义谛，第三者不可得。

Tattha –

其中——

Saṅketavacanaṃ saccaṃ, lokasammutikāraṇaṃ;

Paramatthavacanaṃ saccaṃ, dhammānaṃ tathalakkhaṇaṃ.

约定之言说为真实，乃世间之共许；胜义之言说为真实，乃诸法之实相。

Tasmā viññū akatvāna, byañjanebhinivesanaṃ;

Paramatthe patiṭṭhāya, puggalādiṃ vivajjaye.

是故智者不执著于文字，安住于胜义，舍离补特伽罗等。

Paññattiṃ anatikkamma, paramattho pakāsito;

Vināyakena so yasmā, tasmā aññopi paṇḍito;

Paramatthaṃ pakāsento, samaññaṃ nātidhāvayeti. (kathā. aṭṭha. 237);

不逾越施设，胜义被宣说；因为导师（Vināyaka）如此，所以其他智者，在宣说胜义时，也不超越通用语。（《论事》释237）

Ayaṃ puggalakathānayo.

此为补特伽罗论之理趣。

Parihānikathādivaṇṇanā

退失论等释义

Puggalakathāto [Pg.373] paraṃ ‘‘parihāyati arahā arahattā’’tiādinā asekhā, sotāpannavajjitasekhā ca aggamaggaphalato parihāyantīti pavattā parihānikathā. Pabbajjā viya paṭivedhasaṅkhāto brahmacariyavāsopi manussesu eva bhavati, natthi devesu brahmacariyavāsoti pavattā brahmacariyakathā. Dukkhadassanena ekadesato kilesā pahīyanti, tathā samudayadassanādīhīti evaṃ nānābhisamayavasena odhiso kilesā pahīyantīti pavattā odhisokathā. Jhānalābhī puthujjano kāmarāgabyāpāde samucchedavasena jahati, so catusaccābhisamayā paṭhamameva anāgāmī hotīti pavattā jahatikathā. Atītādibhedaṃ sabbaṃ khandhādikaṃ kālattayepi khandhādisabhāvena atthīti pavattā sabbamatthītikathā. Atītaṃ, anāgatañca khandhādikaṃ atthīti pavattā atītakkhandhādikathā. Atītesu vipākadhammadhammesu ekaccaṃ avipakkavipākameva atthi, na itaranti pavattā ekaccamatthītikathā. Sabbe dhammā satipaṭṭhānāti pavattā satipaṭṭhānakathā. Atītānāgatādivasena natthi, sakabhāvena vā atthi, parabhāvena natthīti pavattā hevatthikathā. Tattha hevatthīti evaṃ iminā pakārena atthīti attho.

继补特伽罗论之后，有“阿罗汉会从阿罗汉果位退失”等说法，是指无学以及除了须陀洹之外的有学，会从最上道果退失，此即“退失论”。如同出家，被称为通达的梵行生活只在人间才有，天界没有梵行生活，此即“梵行论”。因见苦而部分断除烦恼，同样，因见集等亦然，如是依种种现观而次第断除烦恼，此即“次第断论”。得禅那的凡夫以断灭的方式舍断欲贪与瞋恚，彼人通过现观四谛，初次即成为不还者，此即“舍断论”。过去等差别的一切蕴等，于三时中亦以蕴等自性而存在，此即“一切有论”。过去与未来的蕴等存在，此即“过去蕴等论”。于过去的果报法中，某部分是果报未熟而有，非其余者，此即“一分有论”。一切法皆是念处，此即“念处论”。依过去、未来等而言无，或依自性而有，依他性而无，此即“如是有论”。其中“如是有”之义为：如是，以此方式而有。

Adhimānikānaṃ, kuhakānaṃ vā arahattapaṭiññānaṃ sukkavissaṭṭhiṃ disvā mārakāyikā devatā upasaṃharantīti pavattā parūpahārakathā. Arahato paresaṃ nāmagottādīsu atthi aññāṇaṃ, atthi kaṅkhā, parehi ñāpanīyato atthi paravitaraṇāti tisso kathā. Sotāpattimaggakkhaṇe dukkhanti vācā bhijjatīti pavattā vacībhedakathā. Dukkhanti vācaṃ bhāsanto dukkhe ñāṇaṃ āharati, tañca lokuttaranti pavattā dukkhāhārakathā. Samāpattiyaṃ, bhavaṅge ca cittaṃ ciraṃ tiṭṭhatīti [Pg.374] pavattā cittaṭṭhitikathā. Sabbe saṅkhārā nippariyāyena ādittā kukkuḷanirayasadisāti pavattā kukkuḷakathā. Paccekaṃ catusaccadassanavasena ekekassa maggassa catukkhattuṃ uppattivasena soḷasahi koṭṭhāsehi arahattappattīti pavattā anupubbābhisamayakathā. Buddhānaṃ vohāravacanaṃ lokuttaranti pavattā vohārakathā. Suddhasattānaṃ appaṭisaṅkhāya maggena vinā kilesanirodhasaṅkhāto appaṭisaṅkhānirodho, paṭisaṅkhāya tena maggena kilesanirodhoti dve nirodhāti pavattā nirodhakathā.

对于增上慢者或虚伪者宣称证得阿罗汉，当见到他们出精时，魔众天神便会引证，此即“他引证论”。阿罗汉对于他人的姓名、种姓等有所不知，有所疑惑，需要由他人告知，由此引出三论。于须陀洹道刹那，言语迸出“苦”，此即“语破论”。言说“苦”时，引生于苦之智，而此智为出世间，此即“引苦智论”。于等至及有分中，心长时安住，此即“心住论”。一切行无余地燃烧，如热灰地狱，此即“热灰论”。通过个别观察四圣谛，每一道生起四次，以十六分证得阿罗汉果，此即“次第现观论”。诸佛的言说语为出世间，此即“言说论”。清净有情不经思择，不以道而灭烦恼，称为非择灭；经思择，以彼道而灭烦恼，（称为择灭），此二灭即“灭论”。

Tathāgatabalaṃ sāvakasādhāraṇanti pavattā balakathā. Āsavakkhayañāṇavirahitaṃ navabalaṃ lokuttaranti pavattā ariyantikathā. Sarāgaṃ cittaṃ nibbānaṃ ārabbha rāgato vimuccatīti pavattā vimuttikathā. Jhānena vikkhambhanavimuttiyā paṭhamaṃ vimuttaṃ cittaṃ maggakkhaṇe samucchedavimuttiyā vimuccamānaṃ nāma hotīti pavattā vimuccamānakathā. Aṭṭhamakasaṅkhātassa sotāpattimaggaṭṭhassa anulomagotrabhukkhaṇe diṭṭhivicikicchā pahīyanti nāma, maggakkhaṇe pahīnā nāmāti pavattā aṭṭhamakakathā. Aṭṭhamakassa maggakkhaṇe saddhindriyādīni paṭilabhanti, na paṭiladdhānīti pavattā aṭṭhamakassa indriyakathā. Catutthajjhānadhammupatthaddhaṃ maṃsacakkhumeva dibbacakkhu nāmāti pavattā dibbacakkhukathā. Tathā maṃsasote dibbasotakathā. Yathākammūpagatañāṇameva dibbacakkhūti pavattā yathākammūpagatañāṇakathā. Devabrahmānaṃ pāṇātipātādiasaṃvarābhāvamattena sampattaviratiyā abhāvepi saṃvaro atthīti pavattā saṃvarakathā. Asaññīnampi cutipaṭisandhikkhaṇe saññā atthīti pavattā asaññakathā. Nevasaññānāsaññāyatanabhūmiyaṃ saññā nappavattatīti pavattā nevasaññānāsaññāyatanakathā.

如来之力与声闻共通，此即“力论”。除去漏尽智的九力为出世间，此即“圣性论”。有贪之心缘取涅槃而从贪中解脱，此即“解脱论”。以禅那镇伏解脱而初次解脱之心，于道刹那，以断灭解脱而正解脱，此即“正解脱论”。被称为第八者的须陀洹道者，于随顺种姓刹那，名为断除见与疑；于道刹那，名为已断除，此即“第八者论”。第八者于道刹那获得信根等，非未获得，此即“第八者根论”。为第四禅法所支持的肉眼即名天眼，此即“天眼论”。同样，肉耳（为天耳），此即“天耳论”。随业趣智即是天眼，此即“随业趣智论”。天神与梵天仅因无杀生等不律仪，纵无当下离，亦有律仪，此即“律仪论”。无想有情于死生刹那亦有想，此即“无想论”。于非想非非想处地，想不转起，此即“非想非非想处论”。

Arahā [Pg.375] gihī assāti pavattā gihissa arahātikathā. Anāgāmino suddhāvāsesu paṭisandhicittena upapattikkhaṇe arahanto hontīti pavattā upapattikathā. Arahato lokiyadhammāpi anāsavāti pavattā anāsavakathā. Paccuppannakkhaṇe samaṅgibhāvasamannāgamo ca rūpāvacarādibhūmantarapaṭilābhasamannāgamo cāti dve samannāgamā, yesaṃ pana ime dve samannāgame ṭhapetvā aññopi hettha upapattidhammavasena eko samannāgamo nāma atthi, tena arahā catūhi phalehi samannāgatoti pavattā samannāgatakathā. Imināva nayena arahā chahi upekkhāhi samannāgatoti pavattā upekkhāsamannāgatakathā. Maggañāṇasabbaññutaññāṇasaṅkhātabodhiyā sadā sannihitabhāvena buddhoti pavattā bodhiyā buddhotikathā. Mahāpurisalakkhaṇayuttāva bodhisattāti pavattā lakkhaṇakathā. Bodhisattānampi magganiyāmo atthīti pavattā niyāmokkantikathā. Catutthamaggaṭṭho tīhi phalehi samannāgatotiādinā pavattā aparāpi samannāgatakathā. Paṭhamamaggādīhi pahīnehi saddhiṃ nippariyāyato arahattaṃ sabbasaṃyojanappahānanti pavattā sabbasaṃyojanapahānakathā.

阿罗汉可以是居士，此为关于居士阿罗汉的论。不还者在净居天(suddhāvāsa)以结生心于生起刹那成为阿罗汉，此为关于生起的论。阿罗汉的世间法也是无漏的，此为关于无漏的论。具足当下刹那的成就，以及获得色界等地之间的成就，此为两种具足；然而，撇开这两种具足，此处尚有以生起法为缘的一种名为具足者，因此说阿罗汉具足四果，此为关于具足的论。依此道理，阿罗汉具足六舍，此为关于具足舍的论。由于常时具有以道智、一切知智所称的菩提，因此称为佛陀，此为关于菩提即佛陀的论。菩萨具足大士相(mahāpurisalakkhaṇa)，此为关于相的论。菩萨也有道决定(magganiyāma)，此为关于趣入决定的论。处于第四道者具足前三果等，此为另一则关于具足的论。与初道等所断者一起，就绝对义而言，阿罗汉果即是断除一切结(sabbasaṃyojana)，此为关于断除一切结的论。

Nippariyāyato phalaṃ vimutti nāma, vipassanāmaggapaccavekkhaṇañāṇāni pana pariyāyato. Evaṃ pana aggahetvā yaṃ kiñci kilesavippayuttaṃ ñāṇaṃ vimuttīti pavattā vimuttikathā. Buddhādiasekhārammaṇaṃ asekhañāṇanti pavattā asekhañāṇakathā. Pathavīkasiṇādisamāpattiyo paramatthato avijjamāne paññattārammaṇe pavattattā viparītañāṇanti pavattā viparītakathā. Tattha anicce niccantiādinā catubbidho vipallāso veditabbo. Sabbesaṃ puthujjanānaṃ niyāmagamanāya ñāṇaṃ atthīti pavattā niyāmakathā. Sabbaṃ ñāṇaṃ paṭisambhidāti [Pg.376] pavattā paṭisambhidākathā. Sammutivisayampi ñāṇaṃ bhūtārammaṇamevāti pavattā sammutiñāṇakathā. Cetopariyañāṇaṃ cittārammaṇameva, na taṃsampayuttarāgādicetasikārammaṇanti pavattā cittārammaṇakathā. Sabbasmiṃ anāgatadhamme sabbesaṃ ñāṇaṃ atthīti pavattā anāgatañāṇakathā. Paccuppanne attano ñāṇepi ñāṇaṃ pavattatīti pavattā paṭuppannañāṇakathā. Buddhā viya sāvakāpi tena tena veneyyajanena pattabbaphalaṃ ñatvāva tadatthāya dhammaṃ desentīti pavattā phalañāṇakathā.

就绝对义而言，果名为解脱，而观(vipassanā)智、道智和省察智则是就相对义而言。然若不作此解，任何与烦恼不相应的智都称为解脱，此为关于解脱的论。以佛陀等无学为所缘的智是无学智，此为关于无学智的论。地遍(pathavīkasiṇa)等定，因以胜义上不存在的概念为所缘而转起，故为颠倒智，此为关于颠倒的论。于此，应知有于无常执为常等四种颠倒。一切凡夫皆有趋向决定的智，此为关于决定的论。一切智皆是无碍解，此为关于无碍解的论。世俗领域的智也是以真实为所缘，此为关于世俗智的论。他心智仅以心为所缘，不以与心相应的贪等心所为所缘，此为关于心所缘的论。于一切未来法，一切（众生）皆有智，此为关于未来智的论。于现在，智亦能于自身之智上转起，此为关于现在智的论。如佛陀一般，声闻弟子也了知不同所化众生应证得的果，才为他们说法，此为关于果智的论。

Sammattaniyāmo niyamato niccaṭṭhena asaṅkhatoti pavattā niyāmakathā. ‘‘Dhammaṭṭhitatā dhammaniyāmatā’’tiādivacanato paṭiccasamuppādo asaṅkhatoti pavattā paṭiccasamuppādakathā. ‘‘Saccāni tathāni avitathānī’’tiādivacanato catusaccāni asaṅkhatānīti pavattā saccakathā. ‘‘Cattāro āruppā āneñjā’’ti vacanato asaṅkhatāti pavattā āruppakathā. Nirodhasamāpatti asaṅkhatāti pavattā nirodhasamāpattikathā. Asaṅkhato ākāsoti ākāsakathā. Ākāso sanidassanotikathā. Pathavīdhātu sanidassanātiādiṃ katvā kāyakammaṃ sanidassananti pariyosānakathā.

正性决定，以其决定与恒常义而为无为法，此为关于决定的论。由“法住性(dhammaṭṭhitatā)、法决定性(dhammaniyāmatā)”等语，有论说缘起是无为法，此为关于缘起的论。由“诸谛真实不虚”等语，有论说四圣谛是无为法，此为关于谛的论。由“四无色定是无动摇的”之语，有论说其为无为法，此为关于无色定的论。灭尽定是无为法，此为关于灭尽定的论。虚空是无为法，此为关于虚空的论。虚空是有见的，此为一论。以“地界是有见的”为始，至“身业是有见的”为终，是为最后的论说。

Natthi keci dhammā kehici dhammehi saṅgahitā, tena ekavidhena rūpasaṅgahotiādi niratthakanti pavattā saṅgahitakathā. Vedanādayo arūpadhammā aññamaññaṃ na sampayuttāti pavattā sampayuttakathā. Cetasikaṃ natthīti pavattā cetasikakathā. Cetanādhammova dānaṃ, na deyyadhammoti pavattā dānakathā. Paṭiggāhakānaṃ paribhogamayaṃ puññaṃ atthīti pavattā paribhogakathā. Petā ito dinnacīvarādīheva yāpentīti pavattā itodinnakathā. Pathavīkammavipākotikathā[Pg.377]. Jarāmaraṇaṃ vipākotikathā. Kilesappahānamattameva sāmaññaphalaṃ, na cittacetasikā dhammāti pavattā ariyadhammavipākakathā. Aññamaññādipaccayatāya vipāko vipākadhammadhammotikathā.

无任何法可被任何法所摄，因此说以单一方法进行色摄等分类毫无意义，此为关于摄的论。受等无色法彼此不相应，此为关于相应的论。没有心所，此为关于心所的论。布施仅仅是思，不是布施物，此为关于布施的论。接受者因受用而有功德，此为关于受用的论。饿鬼(peta)仅能依靠此处所施的衣服等维生，此为关于此处施与的论。地是业的异熟，此为一论。老死是异熟，此为一论。仅仅断除烦恼才是沙门果，而非心与心所法，此为关于圣法是异熟的论。由于互相为缘等，有论说异熟是能生异熟之法，此为关于异熟与能生异熟之法的论。

Asurakāyena saddhiṃ cha gatiyoti pavattā gatikathā. Matasatto mātuutusamayañca mātāpitusaṃyogañca olokayamāno sattāhaṃ, atirekasattāhaṃ vā yasmiṃ bhave tiṭṭhati, so antarābhavo nāma atthīti pavattā antarābhavakathā. Rūpādipañcakāmaguṇāva kāmadhātu nāma, na tu vatthukāmakilesakāmāti pavattā kāmaguṇakathā. Pañcevāyatanāni kāmātikathā. Rūpadhammāva rūpadhātūtikathā. Arūpadhammāva arūpadhātūtikathā. Rūpadhātuyā sattā ghānādīhi saddhiṃ saḷāyatanikāti pavattā rūpadhātuyāāyatanakathā. Āruppepi atthi sukhumarūpantikathā. Kāyavacīviññattivasena rūpaṃ kammantikathā. Cittavippayutto arūpadhammova jīvitindriyaṃ, rūpajīvitindriyaṃ natthīti pavattā jīvitindriyakathā. Ariyupavādakammena arahattā parihāyatīti pavattā kammahetukathā.

与阿修罗身一起，共有六趣，此为关于趣的论。已死的众生观察母亲的经期以及父母的交合，在七天或超过七天的时间里，停留于某种存在状态中，此即名为“中有”(antarābhava)，此为关于中有的论。色等五种欲乐即是欲界，而非事物欲与烦恼欲，此为关于欲乐的论。五（外）处即是欲乐，此为一论。色法即是色界，此为一论。无色法即是无色界，此为一论。色界众生具足鼻等六处，此为关于色界之处的论。无色界中亦有微细色，此为一论。以身表、语表而言，色即是业，此为一论。与心不相应的无色法即是命根，没有色命根，此为关于命根的论。因诽谤圣者之业而从阿罗汉果退失，此为关于业为因的论。

Aniccādivasena saṅkhāre ādīnavato apassitvā nibbānaṃ ānisaṃsato passantassa saṃyojanappahānaṃ hotīti pavattā ānisaṃsadassāvikathā. Nibbānārammaṇampi saṃyojanaṃ atthīti pavattā amatārammaṇakathā. Rūpaṃ sārammaṇantikathā. Anusayā anārammaṇātikathā. Ñāṇaṃ anārammaṇantikathā. Atītārammaṇañca anāgatārammaṇañca cittaṃ anārammaṇantikathādvayaṃ. Sabbaṃ cittaṃ vitakkānupatitantikathā. Vitakkavipphārova saddo, so ca na sotaviññeyyoti pavattā vitakkavipphārasaddakathā. Vināpi cittena vācā pavattatīti pavattā nayathācittassavācātikathā. Vināpi [Pg.378] cittena kāyakammaṃ pavattatīti pavattā nayathācittassakāyakammantikathā. Atītehipi jhānehi, anāgatehipi yogino samannāgatāti pavattā atītānāgatasamannāgatakathā.

不见诸行(saṅkhāra)有无常等过患，而见涅槃(nibbāna)有功德者，能断除结(saṃyojana)，此为见功德论。以涅槃为所缘时亦有结，此为不死所缘论。色(rūpa)是有所缘的，此为一论。随眠(anusaya)是无所缘的，此为一论。智(ñāṇa)是无所缘的，此为一论。以过去为所缘之心与以未来为所缘之心是无所缘的，此为二则无所缘论。一切心皆随寻(vitakka)而转，此为一论。寻之散发(vipphāra)即是声，而彼非耳识所识，此为寻散发声论。无心亦能发语(vācā)，此为语非随心论。无心亦能起身业(kāyakamma)，此为身业非随心论。修行者(yogin)具足过去与未来之禅那(jhāna)，此为过去未来具足论。

Bhavaṅgacitte aniruddhe eva kusalākusalacittāni uppajjanti, tadabhāve ca santatinirodho siyāti pavattā nirodhakathā. Saha vācāhi viññattirūpaṃ maggotikathā. Pañcaviññāṇasamaṅgissāpi maggabhāvanā atthīti pavattā pañcaviññāṇasamaṅgissamaggakathā. Pañcaviññāṇā kusalāpi akusalāpītikathā. Pañcaviññāṇā sābhogātikathā. Maggakkhaṇe lokiyena, lokuttarena cāti dvīhi sīlehi yuttātikathā. Sīlaṃ acetasikantikathā. Sīlaṃ na cittānuparivattītikathā. Samādānahetucittavippayutto puññopacayo hotīti pavattā samādānahetukakathā. Viññatti sīlantikathā. Pāṇātipātādayo vināpi viññattiṃ hontīti pavattā aviññattidussīlyakathā.

有分心(bhavaṅgacitta)未灭时，善、不善心才生起；若无彼，则相续(santati)断灭，此为灭论。与语(vācā)俱行之表色(viññattirūpa)是道(magga)论。具五识者亦有修道(bhāvanā)，此为具五识者道论。五识(pañcaviññāṇa)亦善亦不善论。五识是有功用(sābhoga)论。道之刹那与世间(lokiya)及出世间(lokuttara)二戒相应论。戒(sīla)是非心所(acetasika)论。戒不随心转论。因受持(samādāna)而有与心不相应的福德增长，此为受持因论。表(viññatti)是戒论。无须表业亦能行杀生(pāṇātipāta)等，此为无表恶戒论。

Anusayā abyākatā, ahetukā, cittavippayuttāti tissopi anusayakathā. Asekhassa ñāṇavippayuttappavattiyā so ñāṇīti navattabboti pavattā ñāṇakathā. Ñāṇaṃ cittavippayuttantikathā. Maggakkhaṇe idaṃ dukkhanti ñāṇaṃ pavattanti pavattā idaṃ dukkhantikathā. Buddhā iddhibalena āyukappaṃ vināpi mahākappaṃ tiṭṭhantīti pavattā iddhibalakathā. Cittasantati samādhi, na ekacittakkhaṇikoti pavattā samādhikathā. Avijjādipaṭiccasamuppādaṅgehi aññā dhammaṭṭhitatāti pavattā dhammaṭṭhitatākathā. Rūpādīhi aññā aniccatāti pavattā aniccatākathā.

随眠(anusaya)是无记、无因、与心不相应，此为三随眠论。无学(asekha)者有与智不相应之法转起，故不应言彼为有智者，此为智论。智(ñāṇa)与心不相应论。道之刹那有“此是苦”之智转起，此为“此是苦”论。诸佛以神通力(iddhibala)，纵无寿元(āyukappa)亦能住世一劫(mahākappa)，此为神通力论。心相续(cittasantati)是定(samādhi)，非一心刹那(ekacittakkhaṇika)，此为定论。法住性(dhammaṭṭhitatā)异于无明(avijjā)等缘起支，此为法住性论。无常性(aniccatā)异于色(rūpa)等，此为无常性论。

Viññattiyo vināpi indriyasaṃvaro kāyavacīkammanti pavattā kathā. Sabbaṃ kammaṃ vipākajanakanti pavattā kammakathā. Saddo vipākoti pavattā kathā. Saḷāyatanaṃ vipākoti pavattā [Pg.379] kathā. Maggaṃ vināpi sattakkhattuparamotikathā. Tathā kolaṃkolaekabījikathāsupi. Diṭṭhisampanno jīvitā voropetītikathā. Diṭṭhisampannassa apāyaduggatiyā saddhiṃ rūpāditaṇhāsaṅkhātaduggatipahīnāti pavattā duggatikathā. Sattamabhavikassa taṇhāsambhavato duggati appahīnāti pavattā sattamabhavikakathā.

无须表业(viññatti)，根律仪(indriyasaṃvara)亦是身、语业论。一切业(kamma)皆生果报(vipāka)，此为业论。声是果报论。六处(saḷāyatana)是果报论。无道(magga)亦能至多七有(sattakkhattuparama)论。家家(kolaṅkola)与一种子(ekabījī)论亦如是。具见者(diṭṭhisampanna)亦能断绝生命论。具见者已断恶趣(apāyaduggati)及由色(rūpa)等爱(taṇhā)所成之恶趣，此为恶趣论。七有者(sattamabhavika)因爱生起，故恶趣未断，此为七有者论。

Saṅghabhedādikappaṭṭhaṃ kammaṃ katvā tena mahākappaṃ asītibhāgaṃ katvā tato ekabhāgamattaṃ kālaṃ āyukappaṃ niraye paccantīti aggahetvā sakalaṃ mahākappaṃ paccanti, vinassamānepi kappe cakkavāḷantaresu paccantīti pavattā kappaṭṭhakathā. Saṅghabhedako appanākusalāni viya kāmāvacarakusalampi na paṭilabhatīti pavattā kusalapaṭilābhakathā. Aṅgasampannāya āṇattiyā abhāvepi mātughātādiānantariyakammapayojako micchattaniyato evāti pavattā anantarāpayuttakathā. Aniyatadhammesupi keci kusalasampayuttāniyatā atthīti pavattā niyatassa niyāmakathā. Nīvaraṇehi nivutena paṭicchanneneva cittena nīvaraṇaṃ pajahantīti pavattā nivutakathā. Sammukhībhūtaṃ saṃyojanameva jahatīti pavattā sammukhībhūtakathā. Samāpanno ca jhānārammaṇanikantiyā jhānaṃ assādetīti pavattā samāpanno assādetītikathā. Dukkhavedanāyapi rāgassādavedanā hotīti pavattā assātarāgakathā. Dhammataṇhā abyākatātikathā. Dhammataṇhā na dukkhasamudayotikathā.

不应执取“造作破僧(saṅghabheda)等住劫之业者，于地狱中受一大劫八十分之一寿量之苦报”，而应认为其于整个大劫中受苦，纵使劫坏，亦于他轮围世界中受苦，此为劫住论。破僧者如同不得安止善，亦不得欲界善，此为善得论。纵无具支之令，教唆杀母等无间业者，亦是邪性决定，此为无间教唆论。于不定法(aniyata)中，亦有与善相应之定法，此为论定法之决定。为盖所覆、所障之心，方能断盖，此为覆障论。唯断现前之结，此为现前论。入定者因乐禅那所缘而味著禅那，此为入定者味著论。于苦受中亦有贪味受，此为味贪论。法爱(dhammataṇhā)是无记论。法爱非苦集论。

Kusalaṃ vā akusalassa, akusalaṃ vā kusalassa anantarā uppajjantīti pavattā kusalākusalapaṭisandahanakathā. Gabbhaseyyakānampi bījamattaṃ saḷāyatanaṃ paṭisandhikkhaṇe uppajjatīti pavattā saḷāyatanuppattikathā. Pañcaviññāṇāni aññamaññassa anantarā uppajjantīti pavattā anantarapaccayakathā. Sammāvācākammantaviññattiyo ariyarūpantikathā. Kāmarāgādito [Pg.380] añño anusayotikathā. Kilesapariyuṭṭhānaṃ cittavippayuttantikathā. Yathā kāmarāgo kāmadhātuyaṃ pariyāpanno, evaṃ rūparāgaarūparāgā rūpārūpabhūmiyaṃ pariyāpannāti pavattā pariyāpannakathā. Dvayaṃ diṭṭhigataṃ abyākatantikathā. Diṭṭhigataṃ apariyāpannantikathā. Yo yesaṃ hetupaccayo, so puna tesaṃ sahajātādipaccayo na hoti, ekadhāva ekassa paccayo hotīti pavattā paccayatākathā. Avijjāva saṅkhārānaṃ paccayo, na pana saṅkhārā avijjāyāti pavattā aññamaññapaccayakathā. Kāladdhānā ime parinipphannena paññattimattāti pavattā addhākathā. Evaṃ khaṇalayamuhuttakathā. Aññassa āsavassa abhāvā āsavā anāsavāti pavattā āsavakathā. Lokuttarānaṃ dhammānaṃ jarāmaraṇaṃ lokuttaranti pavattā jarāmaraṇakathā. Nirodhasamāpatti lokuttarāti pavattā saññāvedayitakathā. Sā lokiyāti pavattā dutiyasaññāvedayitakathā. Nirodhasamāpannopi kālaṃ kareyyāti pavattā tatiyasaññāvedayitakathā. Nirodhasamāpatti asaññasattupikātikathā. Kammato añño cittavippayutto kammūpacayotikathā.

善法于不善法后，或不善法于善法后，无间生起，此为善不善相续论。即便是胎生者，于结生刹那亦生起种子般的六处，此为六处生起论。五识相互无间生起，此为无间缘论。正语、正业之表色是圣色论。有异于欲贪等之随眠论。烦恼缠是心不相应法论。欲贪遍属于欲界，如是色贪、无色贪亦遍属于色界、无色界，此为遍属论。两种见取是无记论。见取非遍属论。若法为诸法之因缘，则不再为彼等之俱生缘等，一法仅为一缘，此为缘性论。无明是行之缘，而行非无明之缘，此为相互缘论。三时依究竟法而仅是概念，此为时论。刹那、腊缚、牟呼栗多论亦如是。因无其他漏，故漏是无漏，此为漏论。出世间法之老死是出世间，此为老死论。灭尽定是出世间，此为想受灭论。彼是世间，此为第二想受灭论。已入灭尽定者亦会命终，此为第三想受灭论。灭尽定同于无想有情天论。业之外，有与心不相应的业积聚论。

Balappattā buddhādayo iddhibalena sattānaṃ cittaṃ rāgādianuppattiyā niggaṇhantīti pavattā niggahakathā. Evaṃ kusaluppattiyā paracittapaggahanakathā. Buddhā iddhiyā paresaṃ sukhaṃ dentīti pavattā sukhānuppadānakathā. ‘‘Saṅkhārā aniccā’’ti manasikaroto atītādibhedabhinne sabbe saṅkhāre ārammaṇavasena ekato adhigaṇhātīti pavattā adhigayhamanasikārakathā. Rūpaṃ hetukantikathā. Evaṃ rūpaṃ sahetukantikathā. Rūpaṃ kusalākusalantikathā. Rūpaṃ vipākotikathā, yathā kāmāvacarakammena jātaṃ rūpaṃ kāmāvacaraṃ, evaṃ rūpāvacarārūpāvacarakammehi jātaṃ rūpaṃ rūpāvacarārūpāvacarantikathā[Pg.381]. Rūparāgo rūpadhātuyā, arūparāgo ca arūpadhātuyā pariyāpannotikathā.

诸佛等已达威力，以神通力制伏有情之心，令不生起贪等，此为制伏论。如是，为令善法生起而策励他心，此为策励他心论。诸佛以神通力施与他人快乐，此为施乐论。作意“诸行无常”时，以所缘的方式，总摄过去等有别的诸行，此为总摄作意论。色有因论。如是，色是俱因论。色是善不善论。色是果报论；譬如，欲界业所生色是欲界，如是，色界、无色界业所生色是色界、无色界论。色贪遍属于色界，无色贪遍属于无色界论。

Atthi arahato puññūpacayotikathā. Natthi arahato akālamaccūtikathā. Yaṃ kiñci uppajjati, sabbamidaṃ kammatotikathā. Indriyabaddhameva dukkhaṃ, na sabbe saṅkhārāti pavattā indriyabaddhakathā. Sabbe saṅkhārā dukkhā ṭhapetvā ariyamaggantikathā. Maggaphalāneva saṅgho nāma, na ca tāni dakkhiṇaṃ paṭiggaṇhanti, tasmā na vattabbaṃ saṅgho dakkhiṇaṃ paṭiggaṇhātītikathā. Tathā na vattabbaṃ saṅgho dakkhiṇaṃ visodhetītikathā. Na vattabbaṃ saṅgho bhuñjatītikathā. Na vattabbaṃ saṅghassa dinnaṃ mahapphalantikathā. Buddhā na kiñci bhuñjanti, tasmā na vattabbaṃ buddhassa dinnaṃ mahapphalantikathā. Dāyakato dānaṃ visujjhati, na paṭiggāhakatoti pavattā dakkhiṇāvisuddhikathā.

有阿罗汉积集福德之论说。无阿罗汉非时死之论说。凡所生起，一切皆由业而有之论说。唯根所系缚者是苦，非一切行，此为根所系缚论。除圣道外，一切行皆是苦之论说。唯道与果名为僧，而彼等不接受供养，是故不应说“僧接受供养”之论说。如是，不应说“僧净化供养”之论说。不应说“僧受食”之论说。不应说“施与僧有大果”之论说。诸佛不受食任何东西，是故不应说“施与佛有大果”之论说。布施由施者而清净，非由受者，此为供养清净论。

Buddhā tusitaloke eva nibbattanti, na manussaloke. Ettha hi nimmitarūpamattaṃ dassentīti pavattā manussalokakathā. Nimmitarūpaṃ dhammaṃ deseti, na buddhoti pavattā dhammadesanākathā. Rāgova karuṇā nāma, tato natthi buddhānaṃ karuṇātikathā. Buddhānaṃ uccārapassāvo aññe gandhajāte ativiya adhigaṇhātīti pavattā gandhajātakathā. Buddhā ekena maggena cattāri sāmaññaphalāni sacchikarontīti pavattā ekamaggakathā. Parikammādiṃ vināva paṭhamādijjhānā dutiyādijjhānaṃ saṅkamatīti pavattā jhānasaṅkantikathā. Pañcakanaye avitakkavicāramattaṃ jhānaṃ visuṃ jhānaṃ nāma na hoti, jhānantarikaṃ nāma hotīti pavattā jhānantarikakathā. Samāpanno saddaṃ suṇātītikathā. Viññāṇaṃ vinā pasādacakkhunā rūpaṃ passatītikathā.

诸佛仅生于兜率天(Tusita)，不生于人间；于此人间仅示现化身，此为人间论。是化身而非佛陀说法，此为说法论。悲即是贪，是故诸佛无悲之论说。佛陀的便溺，其香气远胜其他香类，此为香类论。诸佛以一道而证四沙门果，此为一道论。无须遍作等，即从初禅等跨越至第二禅等，此为禅定跨越论。于五法中，无寻唯伺禅非为别禅，而名禅中间，此为禅中间论。入定者能闻声之论说。无识而以净眼见色之论说。

Tekālike kilese pajahatīti pavattā kilesappajahanakathā. Nibbānasaṅkhātāpi suññatā saṅkhārakkhandhapariyāpannāti pavattā suññatakathā. Asaṅkhatameva sāmaññaphalantikathā[Pg.382]. Yesaṃ kesañci dhammānaṃ paṭilābhā asaṅkhatāti pavattā pattikathā. Sabbadhammānaṃ sabhāvasaṅkhātā tathatā asaṅkhatāti pavattā tathatākathā. Anavajjaṭṭhena nibbānampi kusalantikathā. Ānantariyādiṃ vināpi atthi puthujjanassa accantaniyāmatātikathā. Lokiyasaddhādayo na indriyānīti pavattā indriyakathā.

断除三时之烦恼，此为断烦恼论。名为涅槃的空性亦遍属于行蕴，此为空性论。唯无为法是沙门果之论说。获得任何法皆是无为，此为获得论。诸法自性名为如是性，如是性是无为，此为如是性论。因无过患故，涅槃亦是善，此为涅槃是善论。纵无无间业等，凡夫亦有究竟定性之论说。世间之信等非根，此为根论。

Asañciccāpi ānantariko hotīti pavattā asañciccakathā. Natthi puthujjanassa ñāṇanti pavattā ñāṇakathā. Nerayikānaṃ kammāneva nirayapālarūpena vadhenti, na nirayapālāti pavattā nirayapālakathā. Atthi devesu tiracchānātikathā. Viratittayaṃ cittavippayuttaṃ, pañcaṅgikova maggoti pavattā maggakathā. Paṭiccasamuppādesu ñāṇaṃ lokuttaranti pavattā ñāṇakathā.

虽非故意亦成无间业，此为无意论。凡夫无智，此为智论。地狱众生仅为其业以狱卒之形所折磨，并无狱卒，此为狱卒论。天界中有畜生，此为畜生论。三离与心不相应，道唯五支，此为道论。缘起之智是出世间，此为智论。

Tisso saṅgītiyo ārabbha sāsanaṃ navaṃ katanti pavattā sāsanakathā. Puthujjano ekakkhaṇe tedhātukehi dhammehi avivittoti pavattā avivittakathā. Ñeyyāvaraṇahetukaṃ kiñci saṃyojanaṃ appahāyapi arahā hotīti pavattā saṃyojanakathā. ‘‘Saṅkhārā niccā hontu, rukkhā niccapupphaphalādiyuttā khemino hontū’’tiādinā yathādhippāyaṃ iddhi pavattatīti pavattā iddhikathā. Buddhānaṃ sarīraāyupabhāvemattato aññāpi vemattatā atthīti pavattā buddhakathā. Ekasmiṃ khaṇe sabbalokadhātūsu aneke buddhā santīti pavattā sabbadisākathā. Sabbe dhammā niyatāti pavattā dhammakathā. Sabbakammāni phaladāne niyatānīti pavattā kammakathā.

关于三次结集而使正法复兴，此为圣教论。凡夫于一刹那间与三界法不分离，此为不离论。即使未断尽由所知障引起的某些结缚亦能成为阿罗汉，此为结缚论。“愿诸行常住，愿树木常具花果等而安稳”等，神通随其意愿而行，此为神通论。诸佛的身体、寿命、光辉之量有所不同，亦有其他差异，此为佛陀论。于一刹那间，一切世界中有众多佛陀存在，此为一切方论。一切法皆是决定，此为法论。一切业于给予果报时皆是决定，此为业论。

Arahā asabbaññubhāvena sabbaññuvisaye kiñci saṃyojanaṃ appahāya parinibbātīti pavattā parinibbānakathā. Arahā kusalacitto parinibbāyatīti pavattā kusalacittakathā. Arahā āneñje saṇṭhito parinibbāyatīti pavattā āneñjakathā[Pg.383]. Atthi gabbhaseyyāya dhammābhisamayo, atthi gabbhaseyyāya arahattappatti, supinante dhammābhisamayo, arahattappatti cāti pavattā tissopi kathā. Sabbaṃ supinacittaṃ abyākatantikathā. Khaṇikatāya cittānaṃ natthi āsevanapaccayatātikathā. Sabbe saṅkhatā ekacittakkhaṇikāti pavattā khaṇikakathā.

阿罗汉因非一切知者，于一切知境中未断尽某些结缚而般涅槃，此为般涅槃论。阿罗汉以善心般涅槃，此为善心论。阿罗汉安住于不动而般涅槃，此为不动论。有于母胎中得法现观，有于母胎中证阿罗汉果，于睡梦中得法现观，及证阿罗汉果，此为三论。一切梦心皆是无记，此为无记论。因心的刹那性，故无重复缘，此为重复缘论。一切有为法皆为一心刹那，此为刹那论。

Itthiyā saddhiṃ ekato sampattiṃ anubhavissāmāti pūjādiṃ katvā ekādhippāyappattassa bhikkhuno methuno dhammo paṭisevitabboti pavattā ekādhippāyakathā. Pāpabhikkhūsu methunaṃ paṭisevantesu arahantānaṃ vaṇṇena amanussā methunaṃ paṭisevantīti pavattā arahantavaṇṇakathā. Keci sattā attano issariyena kāmakārikāvasena vinipātaṃ gacchanti, na kammavasenāti pavattā issariyakāmakārikākathā. Na rāgo rāgapatirūpakotiādi patirūpakathā. Khandhāyatanādayo aparinipphannāti pavattā aparinipphannakathāti sādhikadvisatakathā. Pāḷiyaṃ aṭṭhamukhavādayuttivaseneva sammitiyādīnaṃ bhinnaladdhikānaṃ laddhibhedavasena nānāpakārato vibhattā, tā pana sabbakathā puggalakathāva. Tā taṃtaṃladdhibhedavasena saṅkhepatopi vuccamānā atibhāriyaṃ ganthaṃ karonti, tasmā na vitthāritā. Taṃ pana nayaṃ icchantehi pāḷiaṭṭhakathāsu (kathā. 1 ādayo; kathā. aṭṭha. nidānakathā) eva vitthārato gahetabboti ayamettha pāḷinayena saddhiṃ atthavinicchayo.

为与女人一同享受快乐，达成同一目的，通过供养等行为，认为比丘应行淫欲法，此为同一目的论。恶比丘行淫欲之时，非人以阿罗汉的形象行淫欲之事，此为阿罗汉形象论。某些众生因仗恃自己的权势，随己意行事而堕入恶道，并非因为业力，此为权势随欲论。并非贪欲，只是与贪欲相似，此为相似论。五蕴、十二处等并非究竟圆满，此为非究竟圆满论，以上总共有二百多种论说。在巴利圣典中，仅依八门论议之理，如正量部等不同见解者，因其见解之别而有种种分别，然此等诸论皆属补特伽罗论。此等论说若依其各自见解之别，纵使简略叙述，亦成浩瀚之书，故不详述。欲知其理者，当于巴利圣典与义注（如《论事》第一品等；《论事义注》之序论）中详尽学习。此即是依巴利圣典之义理所作的决择。

Mohavicchedaniyā abhidhammamātikatthavaṇṇanāya

《破迷论》阿毗达摩论母义释

Kathāvatthumātikatthavaṇṇanā niṭṭhitā.

《论事》论母义释终。

6. Yamakamātikā

6. 双论论母

Mūlayamakamātikatthavaṇṇanā

根本双论母义释

Idāni [Pg.384] yamakamātikāya saṃvaṇṇanānayo hoti. Sā panesā mūlayamakamātikā khandhaāyatanadhātusaccasaṅkhāraanusayacittadhammaindriyayamakamātikāti dasavidhā hoti. Kenaṭṭhena cettha yamakanti? Yugaḷaṭṭhena. Yugaḷaṃ hi ‘‘yamakapāṭihāriyaṃ’’, ‘‘yamakasālā’’tiādīsu ‘‘yamaka’’nti vuccati, iti yugaḷasaṅkhātānaṃ yamakānaṃ vasena desitattā imesu dasasu ekekampi, etesaṃ vibhajanattā niddesopi, sabbesaṃ samūhattā pakaraṇampi yamakaṃ nāma. Idha panetā niddesayamakaṃ upādāya ‘‘yamakamātikā’’tveva vuttā, tāsaṃ pana dasannaṃ yamakamātikānaṃ mūlayamakamātikā ādi. Tatthāpi ‘‘ye keci kusalā dhammā, sabbe te kusalamūlā. Ye vā pana kusalamūlā, sabbe te dhammā kusalā’’ti idaṃ yamakaṃ ādi. Tassa kusalamūlasaṅkhātānaṃ dvinnaṃ atthānaṃ vasena atthayamakanti vā, tesaññeva atthānaṃ anulomato paṭilomato pavattapāḷidhammavasena dhammayamakanti vā, anulomapaṭilomato pavattapucchāvasena pucchāyamakanti vā tidhā yamakabhāvo veditabbo. Sesesupi eseva nayo.

现在开始《双论母》的释义方法。这部《双论母》有十种，即：根本双论母(Mūlayamakamātikā)、蕴双论母、处双论母、界双论母、谛双论母、行双论母、随眠双论母、心双论母、法双论母、根双论母。在此，为何称为“双论”(yamaka)呢？因其有成对(yugaḷa)之义。例如在“双神变”(yamakapāṭihāriyaṃ)、“双娑罗树”(yamakasālā)等词中，“yamaka”即指成对。因此，由于是依成对之法而说，这十种中的每一种都是双论；因其是分解，其解释(niddesa)也是双论；因其是全部的集合，其论著(pakaraṇa)也是双论。然而在此，是依《解释双论》而称为“双论母”。在这十种双论母中，《根本双论母》是第一。其中又以“凡是善法，皆以善为根；又，凡以善为根者，彼一切法皆是善”这一双论为开端。此双论的双性可从三方面来理解：一、以名为善根的两种义理为“义双论”；二、以关于彼等义理顺逆而说的巴利法句为“法双论”；三、以顺逆而发的提问为“问双论”。其余（双论）也是同样的方法。

Idāni imesaṃ yamakānaṃ vasena desitāya imissā mūlayamakamātikāya tāva nayayamakapucchāatthavārappabhedavasena pāḷivavatthānaṃ evaṃ veditabbaṃ – kusalattikamātikāya hi ‘‘kusalā dhammā’’ti idaṃ ādipadaṃ nissāya mūlanayo mūlamūlanayo mūlakanayo mūlamūlakanayoti ime cattāro nayā honti. Tesu ekekasmiṃ naye mūlayamakaṃ ekamūlayamakaṃ aññamaññamūlayamakanti tīṇi tīṇi yamakānīti [Pg.385] dvādasa yamakāni. Ekekasmiṃ yamake anulomapaṭilomavasena dve dve pucchāti catuvīsati pucchā, ekekapucchāya sanniṭṭhānasaṃsayavasena dve dve atthāti aṭṭhacattālīsa atthā.

现在，应当这样理解：对于依这些双论所说的这部《根本双论母》(Mūlayamakamātikā)，首先要依方法、双论、提问、义理、品等分类来了解其巴利原文的结构。例如，在《善三法母》中，以“善法”这一首句为基础，有根本方法、根本之根本方法、有根方法、有根之根本方法这四种方法。在每一种方法中，又有根本双论、一根双论、相互为根双论这三种双论，总计十二种双论。在每一个双论中，按照顺向和逆向，有两种提问，总计二十四个问题。对于每一个问题，按照确定和存疑，有两种义理，总计四十八种义理。

Tattha ye keci kusalāti kusalesu ‘‘kusalā nu kho, na kusalā nu kho’’ti sandehābhāvato imasmiṃ pade sanniṭṭhānattho veditabbo. Sabbe te kusalamūlāti ‘‘sabbe te kusalā dhammā kusalamūlā nu kho, na nu kho’’ti evaṃ vimativasena pucchitattā imasmiṃ pade saṃsayattho veditabbo. So ca kho veneyyānaṃ saṃsayaṭṭhāne saṃsayaṃ dīpetvā taṃvinodanatthaṃ bhagavatā vutto, tathāgatassa pana saṃsayaṭṭhānaṃ nāma natthi. Ito paresupi pucchāpadesu eseva nayo. Yathā ca kusalapadaṃ nissāya ime catunayādayo honti, akusalapadaṃ nissāyapi tatheva, abyākatapadaṃ nissāyapi tatheva, kusalādīni tīṇipi padāni ekato katvā niddiṭṭhaṃ nāmapadaṃ nissāya tathevāti kusalattikamātikāya catūsu padesu sabbepi soḷasa nayā, aṭṭhacattālīsa yamakāni, channavuti pucchā, dvānavutisataṃ atthā ca uddesavasena vuttāti veditabbā. Ettāvatā mūlavāro hetuvāro nidānavāro sambhavavāro pabhavavāro samuṭṭhānavāro āhāravāro ārammaṇavāro paccayavāro samudayavāroti sabbepi dasa vārā honti. Tattha mūlavāre āgataparicchedeneva avasesesupi nayādayo veditabbā. Pāḷi panettha atisaṃkhittā. Iti sabbesupi dasasu vāresu saṭṭhisataṃ nayā, asītiadhikāni cattāri yamakasatāni, saṭṭhiadhikāni nava pucchāsatāni, vīsādhikāni ekūnavīsati atthasatāni ca uddiṭṭhānīti veditabbāni.

其中，当说到“凡是善”时，应当明白此句为确定之义，因为在善法中不存在“是善还是不善”的疑问。当说到“皆以善为根”时，应当明白此句为存疑之义，因为这是以犹豫的方式提问“彼一切善法是否皆以善为根，或非如此”。此乃世尊(bhagavatā)为向所化有情开示存疑之处并为断除彼疑而说，然而如来自身实无存疑之处。此后，在其他提问句中也是同样的方法。正如依据“善”句而有此四种方法等，依据“不善”句亦然，依据“无记”句亦然，将善等三句合为一句，依据所指的“名”句亦然。因此，在《善三法母》的四句中，总计有十六种方法、四十八种双论、九十六个提问、一百九十二种义理，当知此等皆为纲要之说。至此，根本品、因品、因缘品、生起品、源生品、等起品、食品、所缘品、缘品、集品，此十品即已完成。其中，依根本品中已述之章(pariccheda)，其余诸品中的方法等也应如是了知。此处的巴利文甚为简略。要知道，在这十品中，总共指示了一百六十种方法、四百八十种双论、九百六十个提问、一千九百二十种义理。

Evamettha [Pg.386] nayayamakapucchā atthavārappabhedavasena pāḷivavatthānaṃ viditvā idāni tassā anuttānapadatthānusāreneva vibhaṅganayasahito saṅkhepatthavaṇṇanānayo evaṃ veditabbo – tattha ye kecīti anavasesavacanaṃ. Kusalā dhammāti anavajjasukhavipākā nissattasabhāvā. Sabbe te kusalamūlāti kiṃ te sabbeyeva kusalamūlā hontīti pucchā. Imāni pana vissajjanamātikāya natthi. Yamakamātikāya hi sabbattha pucchāpadāneva uddhaṭāni, na vissajjanānīti. Vissajjanāni pana niddeseyeva vuttāni, tasmā sabbattha niddesanayeneva vissajjanamukhaṃ dassayissāma. Imissāva ‘‘ye keci kusalā dhammā, sabbe te kusalamūlā’’ti pucchāya vibhaṅganayena idaṃ vissajjanamukhaṃ. ‘‘Tīṇeva kusalamūlāni, avasesā kusalā dhammā na kusalamūlā’’ti tassā cāyamattho – na te sabbe kusalā dhammā kusalamūlāni honti, alobhādīni pana tīṇeva kusalamūlānīti. Ye vā pana kusalamūlā tayo alobhādayo kusalānaṃ mūlāti vuttā, sabbe te kusalā dhammāti kiṃ te sabbe tayopi dhammā kusalāti pucchā. Tassā niddese ‘‘āmantā’’ti vissajjanaṃ. Tassa tesaṃ tiṇṇaṃ mūlānaṃ kusalabhāvampi sampaṭicchāmīti attho. Ayaṃ tāva mūlanaye mūlayamakanayo.

如是，在此《双论母》(Yamakamātikā)中，先依方法、双论、提问、义理、品等分类了知巴利原文的结构后，现在当随顺其未显了的词义次第，配合分别方法(vibhaṅganaya)，作简要义释如下：其中，“凡是”(ye keci)者，乃无余之语。“善法”(Kusalā dhammā)者，谓无过失、有乐果报、无有情自性之法。“彼等一切皆以善为根”(Sabbe te kusalamūlā)者，是提问：“彼等一切皆是善根吗？”。然而这些（答案）在《答母》(vissajjanamātikā)中没有。因为在《双论母》中，处处只列出问句，没有列出答文。而答文已在《解释》(niddesa)中宣说，因此处处当依解释之法来显示答义。对于“凡是善法，皆以善为根”之问，依分别方法，此为答义之开端：“只有三种善根，其余善法不是善根。”其义为：并非彼一切善法都是善根，只有无贪等三者才是善根。又，“又，凡以善为根者”(Ye vā pana kusalamūlā)，即所说的无贪等三种善法之根，“彼一切法皆是善”(sabbe te kusalā dhammā)者，是提问：“彼等所有三种法都是善法吗？”。其《解释》中回答：“是的”(āmantā)。其义为：我亦承认此三根具有善性。此即根本方法中的根本双论(mūlayamaka)。

Ekamūlayamake pana sabbe te kusalamūlena ekamūlāti gaṇanaṭṭhena ekamūlakaṃ aggahetvā samānatthena gahetabbā, ayaṃ hettha attho – ‘‘sabbe te kusalamūlena ekaṃ samānaṃ mūlaṃ etesanti ekamūlā’’ti. Yaṃ phassassa mūlaṃ, kiṃ tadeva vedanādīnanti ayaṃ pucchā. Atha nesaṃ tathābhāvaṃ sampaṭicchanavasena ‘‘āmantā’’ti vibhaṅge vissajjanaṃ. Ye vā pana kusalamūlena ekamūlā, sabbe te dhammā kusalāti pucchā. Tassā [Pg.387] pana kusalacittasamuṭṭhānaṃ rūpaṃ kusalamūlena ekamūlameva, na kusalaṃ, phassādidhammajātaṃ pana kusalamūlena ekamūlañceva kusalañcāti idaṃ vissajjanaṃ. Yatheva hi phassādīnaṃ alobhādayo suppatiṭṭhitabhāvasādhanena hetupaccayattā mūlaṃ, tathā taṃsamuṭṭhānarūpassāpīti taṃrūpampi arūpadhammehi saddhiṃ samānamūlanti vuccati, na pana kusalaṃ anavajjasukhavipākattābhāvā. Ekamūlayamakanayo.

然而，在一根本双论(ekamūlayamaka)中，所有这些法都以善根为一根本，不应从计数的意义上理解为“一根”，而应从共同的意义上理解。此处的含义是：“所有这些法以善根为一共同之根，故为一根本”。触的根本，与受等(vedanādi)的根本是同一个吗？这是提问。于是，在分析中，以承认其如此的方式回答：“是的(āmantā)”。又问：“凡以善根为一根本者，彼等一切法皆为善耶？”对此回答：由善心生起的色，虽以善根为一根本，但非善法；而触等法聚，既以善根为一根本，亦是善法。诚然，正如无贪等以能稳固安立而成为因缘，故为触等之根；同样，彼亦为彼俱生色之根，故说彼色亦与无色法有共同之根，然因非无过失及乐异熟，故非善法。一根本双论之理。

Aññamaññamūlayamake pana ‘‘ye keci kusalā’’ti apucchitvā ‘‘ye keci kusalamūlena ekamūlā’’ti pucchā katā. Kasmā? Imināpi byañjanena tassevatthassa sambhavadassanatthaṃ, kusalasamuṭṭhānarūpassāpi sampiṇḍanatthañca. Aññamaññamūlāti sabbeva te kiṃ aññamaññassa hetupaccayaṭṭhena mūlāni hontīti pucchā. Tassā yāni dve tīṇi mūlāni ekato uppajjanti, tāneva ekamūlāni ceva aññamaññamūlāni ca, avasesā kusalamūlasahajātā rūpārūpadhammā kusalamūlena ekamūlāva, na ca aññamaññamūlāti vissajjanaṃ. Tasseva paṭilomanaye sabbe te aññamaññamūlā alobhādayo kusalāti pucchā. Āmantāti vissajjanaṃ. Mūlanayo.

然而，在相互为根本双论(aññamaññamūlayamaka)中，不问“任何善法”，而问“任何以善根为一根本者”。为何？为了以此表述显示彼义之存在，亦为了含摄善俱生色。“相互为根本”是问：彼等一切法，是否以互为因缘义而为彼此之根？对此回答：彼等同时生起的二根或三根，既是以善根为一根本，亦是相互为根本；其余与善根俱生的色法与无色法，仅是以善根为一根本，而非相互为根本。在其逆向之理中，问：“彼等一切相互为根本的无贪等法，皆为善耶？”回答：“是的(āmantā)”。根本之理竟。

Yathā ca mūlanaye mūlayamakaekamūlayamakaaññamaññamūlayamakavasena chabbidhā pucchāvissajjananayā vuttā, evaṃ mūlamūlanayādīsupi veditabbā. Ayaṃ panettha viseso – sabbe te kusalamūlamūlāti sabbe te kusalamūlasaṅkhātā mūlā, kusalamūlamūlātveva attho. Ekamūlamūlāti samānaṭṭhena ekameva mūlamūlaṃ etesanti ekamūlamūlā, samānamūlamūlātveva attho. Aññamaññamūlamūlāti aññamaññassa mūlaṃ aññamaññamūlaṃ, taṃ hetupaccayaṭṭhena mūlaṃ etesanti aññamaññamūlamūlā, aññamaññamūlamūlātveva attho. Sesaṃ tādisamevāti. Mūlamūlanayo.

又，如于根本之理中，依根本双论、一根本双论、相互为根本双论而说有六种问答之理；如是，于根之根理等中亦应了知。此中差别为：“彼等一切法皆以善根为根之根”(sabbe te kusalamūlamūlā)，意谓彼等一切法以名为“善根”者为其根，此即“以善根为根之根”义。“以一根为根之根”(ekamūlamūlā)，意谓彼等以同一者为根之根，故为“以一根为根之根”，此即“以同根为根之根”义。“以相互为根为根之根”(aññamaññamūlamūlā)，意谓相互之根为“相互根”，彼等以此为因缘义之根，故为“以相互为根为根之根”，此即“以相互根为根之根”义。余者亦同。根之根理竟。

Mūlakanaye [Pg.388] pana sabbe te kusalamūlakāti sabbe te kusalā hetupaccayaṭṭhena kusalabhūtaṃ mūlaṃ etesanti kusalamūlakāti pucchā. Āmantāti vissajjanaṃ. ‘‘Ye vā pana kusalamūlakā, sabbe te dhammā kusalā’’ti pucchā. Yaṃ rūpaṃ, taṃ ṭhapetvā sesaṃ kusalanti vissajjanaṃ, sesaṃ tādisamevāti. Mūlakanayo.

于有根理中，问：“彼等一切法皆为善有根耶？”(sabbe te kusalamūlakā) 此问意谓：“彼等一切善法，以因缘义而以善性之根为其根，故为善有根耶？”回答：“是的(āmantā)”。又问：“凡为善有根者，彼等一切法皆为善耶？”回答：“除去色，余者为善。”余者亦同。有根理竟。

Mūlamūlakanaye pana kusalamūlamūlakāti kusalamūlasaṅkhātaṃ mūlaṃ etesanti kusalamūlamūlakā. Sesaṃ tādisamevāti.

于根之根有根理中，“以善根为根有根者”(kusalamūlamūlakā) 意谓：彼等以名为“善根”之根为其根，故为“以善根为根有根者”。余者亦同。

Ayaṃ tāva kusalapadesu pucchāvissajjananayo. Akusalapadādīsupi eseva nayo. Ayaṃ pana viseso – akusalapadamūlesu ekamūlayamake ‘‘ye keci akusalā dhammā, sabbe te akusalamūlena ekamūlā’’ti paṭhamapucchāya ‘‘ahetukaṃ akusalaṃ akusalamūlena ekamūla’’nti niddese vissajjanaṃ kataṃ. Tattha ahetukaṃ akusalanti dvīsu mohamūlacittesu mohaṃ sandhāya vuttaṃ, abyākatapadamūlesu ekamūlayamake ‘‘ye keci abyākatā dhammā, sabbe te abyākatamūlena ekamūlā’’ti pucchāya ‘‘ahetukaṃ abyākataṃ ṭhapetvā sesā abyākatamūlena ekamūlakā’’ti vissajjanaṃ. Tattha ahetukaṃ abyākatanti aṭṭhārasāhetukacittuppādā, rūpaṃ, nibbānañca. Ettha ca kiñcāpi sahetukaabyākatacittasamuṭṭhānarūpampi abyākatamūlena ekamūlameva, taṃ pana abbohārikaṃ katvā niddese ekato labbhamānakavasenapetaṃ vissajjanaṃ katanti veditabbaṃ.

以上为善品中的问答之理。于不善品等中，理路亦同。此中差别为：于不善品诸根的一根本双论中，对第一问“任何不善法，彼等一切法皆以不善根为一根本耶？”，在解释(niddesa)中回答：“无因不善法以不善根为一根本”。其中“无因不善法”是针对二痴根心中的痴而说。于无记品诸根的一根本双论中，对“任何无记法，彼等一切法皆以无记根为一根本耶？”之问，回答：“除去无因无记法，余者以无记根为一根本”。其中“无因无记法”指十八无因心、色与涅槃。于此，虽有因无记心俱生之色亦以无记根为一根本，然应知，在解释中，此不作处理，而依一并获得之法而作此回答。

Nāmapadamūlesu ca ‘‘ye keci nāmā dhammā, sabbe te nāmamūlā’’ti pucchāya ‘‘naveva nāmamūlāni, avasesā nāmā dhammā, na nāmamūlā’’ti vissajjanaṃ. Ekamūlanaye panettha ‘‘ye keci nāmā dhammā, sabbe te nāmamūlena ekamūlā’’ti pucchā. ‘‘Ahetukaṃ nāmaṃ ṭhapetvā sesaṃ nāmamūlena ekamūla’’nti [Pg.389] vissajjanaṃ. Tattha ahetukacittuppādavicikicchuddhaccasampayuttamohanibbānavasena ahetukaṃ nāmaṃ veditabbaṃ. Sesaṃ sabbattha kusalapade vuttānusārena suviññeyyamevāti. Ayaṃ mūlavāre nayo.

又，于名品诸根中，对“任何名法，彼等一切法皆为名根耶？”之问，回答：“仅九法为名根，其余名法非为名根”。于此，在一根本理中，问：“任何名法，彼等一切法皆以名根为一根本耶？”回答：“除去无因名，余者以名根为一根本”。其中，应知无因名指：无因心、与疑相应的痴、与掉举相应的痴，以及涅槃。余者于一切处，皆可依善品中所说而易于了知。此为根本品之理。

Ito paresu hetuvārādīsu navasu vāresu mūlavārasadisova sabbattha saṃvaṇṇanānayo. Hetuādipadamattameva hettha viseso, tāni ca mūla-saddapariyāyato alobhādihetukāneva. Alobhādayo hi sahajātadhammasaṅkhātassa attano phalassa patiṭṭhānaṭṭhena mūlaṃ. Tassa nipphādanatthaṃ hinoti pavattatīti hetu, ‘‘handa naṃ gaṇhathā’’ti dassentaṃ viya attano phalaṃ nidetīti nidānaṃ. Etasmā phalaṃ sambhavatīti sambhavo. Pabhavatīti pabhavo. Samuṭṭhāti taṃ ettha, etenāti vā samuṭṭhānaṃ. Taṃ āharatīti āhāro. Apaṭikkhipitabbaṭṭhena tena ālambīyatīti ālambaṇaṃ. Etaṃ paṭicca taṃ etīti paccayo. Etasmā taṃ samudetīti samudayo. Sabbaṃ kāraṇapariyāyena vuttā ‘‘mūlaṃ hetu nidānañcā’’ti gāthā dasannampi vārānaṃ uddānagāthā nāma. Ayaṃ mūlayamakamātikatthavaṇṇanānayo.

此后，于因品等其余九品中，其释义之法于一切处皆同于根本品。此处仅以因等词为差别，而彼等词亦为根本词之同义，即无贪等因。诚然，无贪等法以其为俱生法所成之果的立足处故，为“根本”。为令其果成就而行、而转，故为“因”；如指示“来，取此”般，指示其果，故为“因缘”。果由此而有，故为“有源”；由此而生，故为“生源”；果于此、或因此而等起，故为“等起”；能引其果，故为“食”；以不可排斥义而被其所缘，故为“所缘”；缘此而彼至，故为“缘”；果由此而集起，故为“集”。所有皆以原因之同义词而说。“根本、因与因缘等”此偈，名为十品之摄颂。此为《根本双论》论母义之释义法。

Khandhayamakamātikatthavaṇṇanā

蕴双论论母义释义

Khandhayamakapāḷiyā pana pāḷivavatthānaṃ tāva evaṃ veditabbaṃ – ‘‘pañcakkhandhā’’ti padaṃ ādiṃ katvā yāva ‘‘na khandhā na saṅkhārā’’ti padaṃ, tāva pavattā ayaṃ khandhayamakamātikā nāma. Sā paṇṇattivārassa ‘‘uddesavāro’’tipi ‘‘pucchāvāro’’tipi vuccati. So ca padasodhanavāro padasodhanamūlacakkavāro suddhakhandhavāro suddhakhandhamūlacakkavāroti catūhi nayavārehi paṭimaṇḍito. Tattha ‘‘rūpaṃ rūpakkhandho, rūpakkhandho rūpa’’ntiādinā nayena padameva sodhetvā gato padasodhanavāro nāma. So anulomapaṭilomavasena duvidho hoti[Pg.390]. Tassa anulomavāre ‘‘rūpaṃ rūpakkhandho, rūpakkhandho rūpa’’ntiādīni pañca yamakāni. Paṭilomavārepi ‘‘na rūpaṃ na rūpakkhandho, na rūpakkhandho na rūpa’’ntiādinā pañca vārā.

于《蕴双论》的圣典中，当先如是了知其圣典分章：从“五蕴”一词开始，至“非蕴非行”一词为止，此间所说名为《蕴双论》之论母。其于施设品中，亦称“标举品”，亦称“问品”。此品由词语辨析品、词语辨析根本轮品、纯蕴品、纯蕴根本轮品此四种法门所庄严。其中，以“色是色蕴，色蕴是色”等方法，仅辨析词语而进行者，名为“词语辨析品”。其通过顺、逆二法而为二种。于其顺法中，有“色是色蕴，色蕴是色”等五双。于逆法中，亦有“非色非色蕴，非色蕴非色”等五个部分。

Tato paraṃ tesaññeva padasodhanavāre sodhitānaṃ khandhānaṃ ‘‘rūpaṃ rūpakkhandho, khandhā vedanākkhandho’’tiādinā nayena ekekakhandhamūlakāni cattāri cattāri cakkāni bandhitvā gato padasodhanamūlakānaṃ cakkānaṃ atthitāya padasodhanamūlacakkavāro nāma. Sopi anulomapaṭilomavasena duvidho hoti. Tassa anulomavāre ‘‘rūpaṃ rūpakkhandho, khandhā vedanākkhandho’’tiādīni ekekakhandhamūlakāni cattāri cattāri katvā vīsati yamakāni. Paṭilomavārepi ‘‘na rūpaṃ na rūpakkhandho, na khandhā na vedanākkhandho’’tiādīni vīsatimeva.

此后，对于已在词语辨析品中辨析过的诸蕴，以“色是色蕴，蕴是受蕴”等方法，将以每一蕴为根本的四个四个轮相结合，因有此以词语辨析为根本的诸轮，故名为“词语辨析根本轮品”。此品亦通过顺、逆二法而为二种。于其顺法中，作“色是色蕴，蕴是受蕴”等以每一蕴为根本的四个四个组合，有二十双。于逆法中，亦有“非色非色蕴，非蕴非受蕴”等二十双。

Tato paraṃ ‘‘rūpaṃ khandho, khandhā rūpa’’ntiādinā nayena suddhakhandhavaseneva gato suddhakhandhavāro nāma. Sopi anulomapaṭilomavasena duvidho hoti. Tassa anulomavāre ‘‘rūpaṃ khandho, khandhā rūpa’’ntiādīni pañca yamakāni. Paṭilomavārepi ‘‘na rūpaṃ na khandho, na khandhā na rūpa’’ntiādīni pañceva.

此后，以“色是蕴，蕴是色”等方法，仅依纯蕴而进行者，名为“纯蕴品”。此品亦通过顺、逆二法而为二种。于其顺法中，有“色是蕴，蕴是色”等五双。于逆法中，亦有“非色非蕴，非蕴非色”等五双。

Tato paraṃ tesaññeva suddhakhandhānaṃ ‘‘rūpaṃ khandho, khandhā vedanā’’tiādinā nayena ekekakhandhamūlakāni cattāri cattāri cakkāni bandhitvā gato suddhakhandhamūlakānaṃ cakkānaṃ atthitāya suddhakhandhamūlacakkavāro nāma. Sopi anulomapaṭilomavasena duvidho hoti. Tassa anulomavāre ‘‘rūpaṃ khandho, khandhā vedanā’’tiādīni ekekakhandhamūlakāni cattāri cattāri katvā vīsati yamakāni. Paṭilomavārepi ‘‘na rūpaṃ na khandho, na khandhā na vedanā’’tiādīni vīsatimeva. Evamettha catūsu nayavāresu ekaṃ yamakasataṃ, dve pucchāsatāni, ekekapucchāya sanniṭṭhānasaṃsayavasena dve [Pg.391] dve atthe katvā cattāri ca atthasatāni uddiṭṭhānīti veditabbāni.

此后，对于彼等纯蕴，以“色是蕴，蕴是受”等方法，将以每一蕴为根本的四个四个轮相结合，因有此以纯蕴为根本的诸轮，故名为“纯蕴根本轮品”。此品亦通过顺、逆二法而为二种。于其顺法中，作“色是蕴，蕴是受”等以每一蕴为根本的四个四个组合，有二十双。于逆法中，亦有“非色非蕴，非蕴非受”等二十双。如是，于此四种方法品中，当知共标举了一百双、二百问，每一问又通过决定与存疑二法作成二义，故有四百义。

Evametissā pāḷivavatthānaṃ viditvā idāni anuttānapadatthānusārena vibhaṅganayasahitasaṅkhepatthavaṇṇanānayo evaṃ veditabbo. Pañcakkhandhāti ayaṃ yamakavasena pucchitabbānaṃ khandhānaṃ uddeso. Rūpakkhandho…pe… viññāṇakkhandhoti tesaññeva pabhedato nāmavavatthānaṃ. Tato paraṃ padasodhanavārādayo cattāro nayavārā. Tattha rūpaṃ rūpakkhandhoti yaṃ kiñci ‘‘rūpa’’nti vuccati, sabbaṃ taṃ ‘‘rūpakkhandho’’ti pucchatīti vacanasodhanatthaṃ pucchā. Tassā ca ‘‘piyarūpaṃ sātarūpaṃ rūpaṃ na rūpakkhandho, rūpakkhandho rūpañceva rūpakkhandho cā’’ti idaṃ niddesanayena vissajjanaṃ. Tattha piyarūpaṃ sātarūpantiādīsu yaṃ ‘‘rūpa’’nti vuttaṃ, taṃ rūpameva na rūpakkhandho. Yo pana ‘‘rūpakkhandho’’ti vutto, so ‘‘rūpa’’ntipi ‘‘rūpakkhandho’’tipi vattuṃ vaṭṭatīti attho. Rūpakkhandho rūpanti ettha pana ‘‘āmantā’’ti vissajjanaṃ rūpakkhandhassa niyamena rūpanti vattabbattā. Vedanā vedanākkhandhoti pucchāya, vedanākkhandho vedanāti pucchāya ca ‘‘āmantā’’ti vissajjanaṃ. Saññāsaññākkhandhoti pucchāya ‘‘papañcasaññā’’tiādīsu āgatā diṭṭhisaññā saññā na saññākkhandho, saññākkhandho saññā ceva saññākkhandho cāti vissajjanaṃ. Saññākkhandho saññāti pucchāya ca ‘‘āmantā’’ti vissajjanaṃ. Saṅkhārā saṅkhārakkhandhoti pucchāya ‘‘aniccā vata saṅkhārā’’tiādīsu āgato saṅkhārakkhandho, tato avasesā saṅkhatadhammā saṅkhārā na saṅkhārakkhandhoti vissajjanaṃ. Saṅkhārakkhandho saṅkhārāti pucchāya ‘‘āmantā’’ti vissajjanaṃ. Viññāṇaṃ viññāṇakkhandhoti pucchāya, viññāṇakkhandho viññāṇanti pucchāya ca ‘‘āmantā’’ti vissajjanaṃ.

如是了知此圣典的安立后，现在当知，此为依不显明词义、结合分析法的简要义释义法。“五蕴”——这是以双对法对所应提问的诸蕴的总说。“色蕴……识蕴”——这是对它们依类别作名称的安立。此后有辨句分等四种方法品。其中，“色是色蕴吗？”——这是为了澄清语句而提出的问题，即凡被称为“色”的，一切都是“色蕴”吗？对此的回答是：“可爱色、可喜色是色，不是色蕴；色蕴既是色，也是色蕴。”——这是以解释的方法作答。此处，在“可爱色、可喜色”等中，凡被称为“色”的，只是色，不是色蕴。然而，凡被称为“色蕴”的，既可以称为“色”，也可以称为“色蕴”，此即其义。“色蕴是色吗？”——对此应回答“是的”，因为色蕴必然被称为色。对于“受是受蕴吗？”的提问，以及对于“受蕴是受吗？”的提问，都应回答“是的”。对于“想是想蕴吗？”的提问，回答是：“在‘戏论想’(papañcasaññā)等处出现的见想(diṭṭhisaññā)，是想，不是想蕴；想蕴既是想，也是想蕴。”对于“想蕴是想吗？”的提问，也应回答“是的”。对于“行是行蕴吗？”的提问，回答是：“在‘诸行无常’(aniccā vata saṅkhārā)等语境中出现的行蕴，以及其余的有为法，是行，但不是行蕴。”对于“行蕴是行吗？”的提问，也应回答“是的”。对于“识是识蕴吗？”的提问，以及对于“识蕴是识吗？”的提问，都应回答“是的”。

Paṭilomavāre na rūpaṃ na rūpakkhandhoti pucchāya ‘‘āmantā’’ti vissajjanaṃ. Tassa rūpa-saddavacanīyā dhammā rūpakkhandho [Pg.392] na hontīti attho. Na rūpakkhandho na rūpanti pucchāya rūpakkhandhavirahitā ‘‘piyarūpaṃ sātarūpa’’nti vuttā dhammā na rūpakkhandho, rūpaṃ, piyarūpasātarūparūpakkhandhavirahitā pana dhammā na rūpakkhandho ceva na rūpañcāti vissajjanaṃ. Na vedanā na vedanākkhandhoti pucchāya, na vedanākkhandho na vedanāti pucchāya, na saññā na saññākkhandhoti pucchāya ca ‘‘āmantā’’ti vissajjanaṃ. Na saṅkhārā na saṅkhārakkhandhoti pucchāya ‘‘āmantā’’ti vissajjanaṃ. Na saññākkhandho na saññāti pucchāya pana diṭṭhisaññā na saññākkhandho, saññā, taṃ diṭṭhisaññaṃ, saññākkhandhañca ṭhapetvā avasesā na ceva saññā na ca saññākkhandhoti vissajjanaṃ. Na saṅkhārā na saṅkhārakkhandhoti pucchāya ‘‘āmantā’’ti vissajjanaṃ. Na saṅkhārakkhandho na saṅkhārāti pucchāya saṅkhārakkhandhaṃ ṭhapetvā avasesasaṅkhatadhammā na saṅkhārakkhandho, saṅkhārā, asaṅkhatā pana dhātu na ceva saṅkhārā na ca saṅkhārakkhandhoti vissajjanaṃ. Na viññāṇaṃ na viññāṇakkhandhoti pucchāya, na viññāṇakkhandho na viññāṇanti pucchāya ca ‘‘āmantā’’ti vissajjanaṃ. Imināva nayena ito paresupi sabbattha vissajjananayo veditabbo, visesamattameva pana vakkhāma.

在逆分(Paṭilomavāra)中，对于“非色非色蕴吗？”的提问，回答是“是的”。其义为：有可称为“色”的法，但不是色蕴。对于“非色蕴非色吗？”的提问，回答是：离开了色蕴的、被称为“可爱色、可喜色”的法，不是色蕴，而是色；而离开了可爱色、可喜色和色蕴的法，则既非色蕴，亦非色。对于“非受非受蕴吗？”、“非受蕴非受吗？”以及“非想非想蕴吗？”的提问，都应回答“是的”。对于“非行非行蕴吗？”的提问，回答是“是的”。然而，对于“非想蕴非想吗？”的提问，回答是：见想(diṭṭhisaññā)不是想蕴，而是想；而除了此见想和想蕴之外，其余的法既非想，亦非想蕴。对于“非行非行蕴吗？”的提问，回答是“是的”。对于“非行蕴非行吗？”的提问，回答是：除了行蕴之外，其余的有为法不是行蕴，而是行；而无为界(asaṅkhatā dhātu)则既非行，亦非行蕴。对于“非识非识蕴吗？”以及“非识蕴非识吗？”的提问，都应回答“是的”。此后各处也应依此方法了知回答之法，我们将仅说明其差别。

Padasodhanamūlacakkavāre pana ayaṃ viseso – khandhā vedanākkhandhoti ye keci khandhā, sabbe te vedanākkhandhoti pucchā. Tassā ‘‘vedanākkhandho khandho ceva vedanākkhandho ca, avasesā pana khandhā, na vedanākkhandho’’ti vissajjanaṃ. Sesesupi eseva nayo. Paṭilome pana na khandhā na vedanākkhandhoti pucchāya ‘‘āmantā’’ti vissajjanaṃ. Ettha ca ye paññattinibbānasaṅkhātā dhammā khandhāpi na honti, te yasmā vedanākkhandhopi na hoti, tasmā ‘‘āmantā’’ti vissajjanaṃ, sesaṃ suviññeyyameva. Padasodhanamūlacakkavāro.

在辨句根本轮分(Padasodhanamūlacakkavāra)中，则有此差别——对于“诸蕴是受蕴吗？”的提问，即“任何蕴，都是受蕴吗？”，回答是：“受蕴既是蕴也是受蕴，而其余的蕴是蕴，但不是受蕴。”其余诸蕴也依此法。在逆问中，则对于“非蕴非受蕴吗？”的提问，回答是“是的”。此处，因为那些被称为概念(paññatti)和涅槃(nibbāna)的法，既不是蕴，也不是受蕴，因此回答“是的”。其余的则易于了知。辨句根本轮分竟。

Suddhakhandhavāre pana ‘‘rūpaṃ khandho’’ti pucchāya ‘‘āmantā’’ti vissajjanaṃ piyarūpādīnañca pañcasu khandhesu saṅgahitattā. ‘‘Khandhā rūpa’’ntiādīsu [Pg.393] ye keci khandhā, sabbe te rūpakkhandhotiādinā attho gahetabbo. Teneva hissa niddese ‘‘khandhā rūpa’’ntiādinā padaṃ anuddharitvā ‘‘khandhā rūpakkhandho’’tiādinā atthavaseneva padaṃ uddharitvā ‘‘rūpakkhandho khandho ceva rūpakkhandho ca, avasesā khandhā, na rūpakkhandho’’ti vissajjanaṃ kataṃ. Teneva ca kāraṇena suddhakhandhavāroti vutto. Vacanasodhane viya hi ettha na vacanaṃ pamāṇaṃ, yathā pana suddhakhandhā labbhanti, tathā tathā atthova pamāṇaṃ. Parato āyatanayamakamātikādīsupi eseva nayo. Paṭilome ‘‘na rūpaṃ na khandho’’ti yaṃ dhammajātaṃ rūpaṃ na hoti, taṃ khandhopi na hotīti pucchā, tassā ‘‘rūpakkhandhavirahitā khandhā, na rūpaṃ, tathā nibbānaṃ na pana rūpañceva na khandho cā’’ti vissajjanaṃ. Sesaṃ suviññeyyameva. Suddhakhandhavāro.

在纯粹蕴章(Suddhakhandhavāra)中，对于“色是蕴吗？”的提问，回答“是的”，因为可爱色等被包含在五蕴中。对于“诸蕴是色”等提问，应理解为“任何蕴都是色蕴”等含义。因此，在其解释(niddesa)中，没有引用“诸蕴是色”等词句，而是依其义理引用“诸蕴是色蕴”等词句，并回答：“色蕴既是蕴也是色蕴，其余的蕴不是色蕴。”正因如此，才称为纯粹蕴章。诚然，此处不以文句为准则，犹如在辨析文句时，而是以所获得的纯粹蕴之义为准则。此后，在处双论(āyatanayamaka)的论母(mātikā)等中，也是同样的方法。在逆问中，对于“非色非蕴”的提问，即“凡非色之法，亦非蕴吗？”，对此的回答是：“除色蕴外的诸蕴不是色，而涅槃(nibbāna)则既非色亦非蕴。”其余则易于了知。纯粹蕴章。

Suddhakhandhamūlacakkavārepi ‘‘khandhā vedanākkhandho’’tiādinā heṭṭhā vuttanayena attho veditabboti ayaṃ paṇṇattivāre nayo.

在纯粹蕴根本轮(Suddhakhandhamūlacakkavāra)中，也应如同前面所说的方法一样，理解“诸蕴是受蕴”等等的意义，这是施设章(paṇṇattivāra)的方法。

Yasmā pana niddese imissā pana mātikāya paṇṇattivārasaṅkhātaṃ niddesaṃ vatvā tato imaṃ mātikākkamaṃ muñcitvā aparena pariyāyena aññepi uddesavāravirahitā ‘‘pavattivāro pariññāvāro’’ti dve mahāvārā pucchāvissajjanavasena vuttā, tasmā tesaṃ dvinnampi vārānaṃ nayo dassetabbo. Tato pavattivāre tāva pāḷivavatthānapubbikā mukhamattappakāsanā – imasmiṃ hi uppādavāro nirodhavāro uppādanirodhavāroti tayo antaravārā honti. Tattha uppādavāre tāva tiṇṇaṃ addhānaṃ vasena cha kālabhedā honti paccuppanno, atīto, anāgato, paccuppannenātīto, paccuppannenānāgato, atītenānāgatoti. Evametesu chasu kālabhedesu yvāyaṃ paṭhamo [Pg.394] paccuppanno, tattha puggalato okāsato puggalokāsatoti tayo vārā honti.

然而，在解释(niddesa)中，说了此论母(mātikā)中称为施设章(paṇṇattivāra)的解释之后，便舍弃此论母的次第，以另一种方式，通过问答的形式，说了另外两个没有列举章(uddesavāra)的大章，即“流转章(pavattivāra)”和“遍知章(pariññāvāra)”。因此，应当说明这两个章的方法。其中，在流转章中，首先是确定圣典(Pāḷi)文句，然后作提纲挈领的说明——此章中有生起章、灭尽章、生起灭尽章这三个内章。其中，在生起章中，依三时而有六种时间的区别：现在、过去、未来、现在与过去、现在与未来、过去与未来。如此，在这六种时间区别中，第一种是现在，其中有依补特伽罗(puggala)、依处所(okāsa)、依补特伽罗与处所这三章。

Tattha ‘‘yassa rūpakkhandho uppajjati, tassa vedanākkhandho uppajjatīti? Asaññasattaṃ upapajjantānaṃ tesaṃ rūpakkhandho uppajjati, no ca tesaṃ vedanākkhandho uppajjati. Pañcavokāraṃ upapajjantānaṃ tesaṃ rūpakkhandho ca uppajjati, vedanākkhandho ca uppajjati. Yassa vā pana vedanākkhandho uppajjati, tassa rūpakkhandho uppajjatīti? Arūpaṃ upapajjantānaṃ tesaṃ vedanākkhandho uppajjati, no ca tesaṃ rūpakkhandho uppajjati. Pañcavokāraṃ upapajjantānaṃ tesaṃ vedanākkhandho ca uppajjati, rūpakkhandho ca uppajjati. Yassa rūpakkhandho uppajjati…pe… tassa viññāṇakkhandho uppajjati…pe… yassa vā pana viññāṇakkhandho uppajjati, tassa rūpakkhandho uppajjatīti…pe… pañcavokāraṃ …pe… uppajjatī’’ti evaṃ rūpakkhandhamūlakāni cattāri, ‘‘yassa vedanākkhandho uppajjati, tassa saññākkhandho uppajjatī’’tiādinā ca vedanākkhandhamūlakāni tīṇi, saññākkhandhamūlakāni dve, saṅkhārakkhandhamūlakaṃ ekanti evametāni paccuppannakāle puggalavāre anulomanaye dasa yamakāni honti. Tattha rūpakkhandhamūlakesu catūsu ādito ekameva pāḷiyaṃ vissajjitaṃ, sesāni tena sadisavissajjanānīti tantiyā lahubhāvatthaṃ saṃkhittāni.

于此，“若于某人色蕴生起，则于彼人受蕴亦生起耶？”“于投生无想有情(Asaññasatta)的众生，彼等色蕴生起，然彼等受蕴不生起。于投生五蕴有(Pañcavokāra)的众生，彼等色蕴亦生起，受蕴亦生起。”“或若于某人受蕴生起，则于彼人色蕴亦生起耶？”“于投生无色界(Arūpa)的众生，彼等受蕴生起，然彼等色蕴不生起。于投生五蕴有的众生，彼等受蕴亦生起，色蕴亦生起。”“若于某人色蕴生起……（乃至）……则于彼人识蕴亦生起……（乃至）……或若于某人识蕴生起，则于彼人色蕴亦生起耶？……（乃至）……五蕴有……（乃至）……生起。”如是，以色蕴为根本者有四组，以“若于某人受蕴生起，则于彼人想蕴亦生起”等为首，以受蕴为根本者有三组，以想蕴为根本者有两组，以行蕴为根本者有一组。如是，于现在时、补特伽罗章(puggalavāra)、顺向法(anulomanaya)中，此等共有十双(yamaka)。其中，在以色蕴为根本的四组中，仅第一组在圣典(Pāḷi)中已作解答，其余的因解答相似，为求论典简洁而省略。

Vedanākkhandhamūlake pana sabbattha ‘‘āmantā’’ti ekasadisameva vissajjanaṃ. Vedanādīsu uppannesu niyamena saññādīnaṃ uppajjanato tattha sabbāni saṃkhittāni. Yathā ca puggalavāre dasa yamakāni, evaṃ okāsavārepi ‘‘yattha rūpakkhandho uppajjati, tattha vedanākkhandho uppajjatīti? Asaññasatte tattha…pe… pañcavokāre tattha…pe… uppajjatī’’tiādinā, puggalokāsavārepi ‘‘yassa yattha rūpakkhandho uppajjati, tassa tattha vedanākkhandho uppajjatīti? Asaññasattaṃ…pe… pañcavokāraṃ…pe… uppajjatī’’tiādinā. Paccuppannakāle tīsu vāresu [Pg.395] anulomanaye tiṃsa yamakā honti. Yathā anulomanaye tiṃsa, evaṃ paṭilomanayepi ‘‘yassa rūpakkhandho nuppajjati, tassa vedanākkhandho nuppajjatīti? Arūpaṃ upapajjantānaṃ tesaṃ rūpakkhandho nuppajjati, no ca tesaṃ vedanākkhandho nuppajjati. Sabbesaṃ cavantānaṃ tesaṃ rūpakkhandho ca nuppajjati vedanākkhandho ca nuppajjati. Yassa vā pana vedanākkhandho nuppajjati, tassa rūpakkhandho nuppajjatīti? Asaññasattaṃ upapajjantānaṃ tesaṃ vedanākkhandho nuppajjati, no ca tesaṃ rūpakkhandho nuppajjati. Sabbesaṃ cavantānaṃ tesaṃ vedanākkhandho ca nuppajjati rūpakkhandho ca nuppajjatī’’tiādinā, ‘‘yattha rūpakkhandho nuppajjati, tattha vedanākkhandho nuppajjatīti? Uppajjati. Yattha vā pana…pe… nuppajjatīti? Uppajjatī’’tiādinā ca, ‘‘yassa yattha rūpakkhandho nuppajjati, tassa tattha vedanākkhandho nuppajjatīti…pe… sabbesaṃ cavantānaṃ tadubhayaṃ nuppajjatī’’tiādinā cāti tiṃsa yamakā. Evaṃ paccuppannakāle saṭṭhi yamakāni, taddiguṇā pucchā, taddiguṇā ca atthā veditabbā.

然而，在以受蕴为根本者中，所有地方的回答都是“是的”(āmantā)，是唯一相同的解答。在受等生起时，因为想等必然会生起，所以在那里一切都已简略。正如在补特伽罗章(puggalavāra)有十双句，同样在处所章(okāsavāra)亦有“色蕴生起之处，受蕴亦生起耶？在无想有情(asaññasatta)那里……（乃至）……在五蕴有(pañcavokāra)那里……（乃至）……生起”等句，在补特伽罗处所章(puggalokāsavāra)亦有“某人某处色蕴生起，彼人彼处受蕴亦生起耶？无想有情……（乃至）……五蕴有……（乃至）……生起”等句。在现在时，三章中顺向有三十双句。正如顺向有三十双句，同样在逆向亦有“某人色蕴不生起，彼受蕴亦不生起耶？投生到无色界(arūpa)者，彼等色蕴不生起，然彼等受蕴是生起的。一切死没者，彼等色蕴亦不生起，受蕴亦不生起。或若某人受蕴不生起，彼色蕴亦不生起耶？投生到无想有情(asaññasatta)者，彼等受蕴不生起，然彼等色蕴是生起的。一切死没者，彼等受蕴亦不生起，色蕴亦不生起”等句，“色蕴不生起之处，受蕴亦不生起耶？答曰：生起。或若……（乃至）……不生起耶？答曰：生起”等句，以及“某人某处色蕴不生起，彼人彼处受蕴亦不生起耶？……（乃至）……一切死没者，彼两者皆不生起”等句，共有三十双句。如是，在现在时共有六十双句，问是其两倍，义亦应知是其两倍。

Tattha yassa rūpakkhandho uppajjatīti yassa puggalassa paṭisandhikkhaṇe rūpakkhandho uppajjati. Tassa vedanākkhandhoti vedanākkhandhopi tassa tasmiṃyeva khaṇe uppajjatīti attho imināva nayena. Tattha asaññasattanti asaññattabhavaṃ paṭisandhivasena upapajjantānaṃ tesaṃ uppajjanakkhaṇe rūpakkhandho uppajjati, no ca tesaṃ acittakattā vedanākkhandho uppajjatīti attho. Imināva nayena ‘‘yassa vā pana vedanākkhandho’’tiādikesu pucchāvissajjanesu, tato paresupi sabbattha attho veditabbo.

此中，“于何者色蕴生起”，意指于何补特伽罗(puggala)于结生刹那色蕴生起。“于彼受蕴”，依此理趣，其义为受蕴亦于彼同一刹那生起。此中，“无想有情”(asaññasatta)者，意指以结生而投生于无想有(asaññabhava)的补特伽罗，于其生起刹那，色蕴生起，然因其无心，受蕴则不生起。依此理趣，于“或若于何者受蕴”等问答中，以及其后所有之处，皆应了知其义。

Idaṃ panettha uppādanirodhesu niyamalakkhaṇaṃ – sakalepi hi imasmiṃ khandhayamake tattha tattha uppannānaṃ sattānaṃ pavatte yāva maraṇā vā khandhānaṃ apariyantesu uppādanirodhesu vijjamānesupi lahuparivattānaṃ dhammānaṃ vinibbhogaṃ katvā uppādanirodhe [Pg.396] dassetuṃ na sukaranti pavattiyaṃ uppādanirodhe anāmasitvā paṭisandhiuppādavaseneva uppādavāro, nirodhamaraṇakāle nirodhavaseneva ca nirodhavāro kathito. Evamettha uppādanirodhesu niyamalakkhaṇaṃ viditvā paṭisandhiuppādameva ca cutinirodhameva ca gahetvā tesu tesu ṭhānesu āgatānaṃ pucchāvissajjanānaṃ atthavinicchayo veditabbo.

此中，于生灭之定则相如下：于此整个蕴双(khandhayamake)中，虽然于处处生起之众生的相续(pavatte)中，乃至死亡，或于诸蕴无尽的生灭中，皆有生灭存在，然因诸法迅速变迁，难以分别显示其生灭，故不触及相续中之生灭，而仅依结生之生起说生起品，仅依死没时之灭尽说灭尽品。如是，于此了知生灭之定则相后，应仅取结生之生起与死有之灭尽，而于彼彼之处所示问答，了知其义理决择。

Paṭilomanaye pana sabbesaṃ cavantānanti maraṇacittassa bhaṅgakkhaṇasamannāgatānaṃ. Tesaṃ hi tattha rūpakkhandho nuppajjati, vedanākkhandho ca cuticittassa uppattikkhaṇe eva uppannattā. ‘‘Yattha rūpakkhandho nuppajjati, tattha vedanākkhandho nuppajjatī’’ti pucchāya arūpabhavaṃ sandhāya ‘‘uppajjatī’’ti idaṃ vissajjanaṃ kataṃ, anantarapucchāya asaññibhavaṃ sandhāya ‘‘uppajjatī’’ti idaṃ vissajjananti veditabbaṃ. Sesaṃ suviññeyyamevāti ayaṃ paccuppannakāle nayo.

于逆向中，“一切死没者”，意指与死心之坏灭刹那相应者。于彼等，色蕴于彼时不生起，而受蕴亦不生起，因其已于死心之生起刹那生起故。对于“色蕴不生起之处，受蕴亦不生起耶？”此问，是针对无色有(arūpabhava)而作了“生起”此一解答。应知，对于紧接之问，则是针对无想有(asaññibhava)而作了“生起”此一解答。余者皆易了知。此为现在时之理趣。

Yathā ca paccuppannakāle saṭṭhi yamakādīni, evaṃ sesesupi pañcasu kālabhedesu paccekanti gahetabbaṃ. Pucchāvissajjanesu panettha kiñcāpi ‘‘yassa rūpakkhandho uppajjittha, tassa vedanākkhandho uppajjitthāti? Āmantā’’tiādinā, ‘‘yattha rūpakkhandho uppajjittha, tattha vedanākkhandho uppajjitthāti? Pañcavokāre uppajjittha, nāññatthā’’tiādinā ca, ‘‘yassa yattha rūpakkhandho uppajjittha, tassa tattha vedanākkhandho uppajjitthāti? Pañcavokārānaṃ tesaṃ tattha uppajjittha, nāññatthā’’tiādinā ca atītakāle anulomanaye, ‘‘yassa rūpakkhandho nuppajjittha, tassa vedanākkhandho nuppajjitthāti? Natthī’’tiādinā, ‘‘yattha rūpakkhandho nuppajjittha, tattha vedanākkhandho nuppajjitthāti? Uppajjitthā’’tiādinā, ‘‘yassa yattha rūpakkhandho nuppajjittha, tassa tattha vedanākkhandho nuppajjitthāti? Arūpānaṃ tesaṃ tattha rūpakkhandho nuppajjittha, no ca tesaṃ…pe… suddhāvāsānaṃ [Pg.397] tesaṃ tattha tadubhayaṃ nuppajjitthā’’tiādinā tīsu vāresu paṭilomanaye ca,

正如现在时有六十双句等，应知于其余五种时分中亦各有如此。于此问答中，例如于过去时顺向：有“于何者色蕴已生起，于彼者受蕴亦已生起耶？答曰：是的”等句；“色蕴已生起之处，受蕴亦已生起耶？答曰：于五蕴有(pañcavokāre)中已生起，非于他处”等句；以及“于何者于何处色蕴已生起，于彼者于彼处受蕴亦已生起耶？答曰：于五蕴有者，于彼处已生起，非于他处”等句。又于三品之逆向中：有“于何者色蕴未曾生起，于彼者受蕴亦未曾生起耶？答曰：无有”等句；“色蕴未曾生起之处，受蕴亦未曾生起耶？答曰：已曾生起”等句；以及“于何者于何处色蕴未曾生起，于彼者于彼处受蕴亦未曾生起耶？答曰：于无色有者，于彼处色蕴未曾生起，然彼等之受蕴并非未曾生起……（乃至）……于净居天(suddhāvāsānaṃ)者，于彼处彼二者皆未曾生起”等句。

‘‘Yassa rūpakkhandho uppajjissati, tassa vedanākkhandho uppajjissatīti? Āmantā’’tiādinā, ‘‘yattha rūpakkhandho uppajjissati, tattha vedanākkhandho uppajjissatīti…pe… pañcavokāre uppajjissatī’’tiādinā, ‘‘yassa yattha rūpakkhandho uppajjissati, tassa tattha vedanākkhandho uppajjissati…pe… pañcavokārānaṃ tesaṃ tattha uppajjissatī’’tiādinā ca anāgatakāle anulomanaye, ‘‘yassa rūpakkhandho nuppajjissati, tassa vedanākkhandho nuppajjissatīti? Ye arūpaṃ upapajjitvā parinibbāyissanti, tesaṃ rūpakkhandho nuppajjissati, netaro, pacchimabhavikānaṃ tadubhayaṃ nuppajjissatī’’tiādinā, ‘‘yattha rūpakkhandho nuppajjissati, tattha vedanākkhandho nuppajjissatī’’tiādinā, ‘‘yassa yattha rūpakkhandho nuppajjissati, tassa tattha vedanākkhandho nuppajjissatīti? Arūpānaṃ tesaṃ tattha rūpakkhandho nuppajjissati, netaro, pacchimabhavikānaṃ tadubhayaṃ nuppajjissatī’’tiādinā paṭilomanaye ca,

以“于某人，色蕴将生起，于彼，受蕴亦将生起耶？然。”等，“于何处，色蕴将生起，于彼处，受蕴亦将生起耶？……乃至……于五蕴有中将生起。”等，以及“于某人于何处，色蕴将生起，于彼于其处，受蕴亦将生起耶？……乃至……于彼等五蕴有者，于其处将生起。”等，为未来时之顺向法；并以“于某人，色蕴将不生起，于彼，受蕴亦将不生起耶？凡生于无色界(arūpa)而般涅槃者，于彼等，色蕴将不生起，但受蕴则不然；于最后有(pacchimabhavika)者，二者皆将不生起。”等，“于何处，色蕴将不生起，于彼处，受蕴亦将不生起耶？”等，以及“于某人于何处，色蕴将不生起，于彼于其处，受蕴亦将不生起耶？于无色有情，于其处色蕴将不生起，但受蕴则不然；于最后有者，二者皆将不生起。”等，为逆向法，

‘‘Yassa rūpakkhandho uppajjati, tassa vedanākkhandho uppajjitthā’’tiādinā, ‘‘yattha rūpakkhandho uppajjati, tattha vedanākkhandho uppajjitthāti…pe… pañcavokāre uppajjatī’’tiādinā, ‘‘yassa yattha rūpakkhandho uppajjati, tassa tattha vedanākkhandho uppajjitthāti? Suddhāvāsaṃ asaññasattaṃ upapajjantānaṃ tesaṃ tattha rūpakkhandho uppajjati, no ca tesaṃ tattha vedanākkhandho uppajjittha, pañcavokāre pana uppajjitthā’’tiādinā paccuppannena atītakāle anulomanaye, ‘‘yassa rūpakkhandho nuppajjati, tassa vedanākkhandho nuppajjitthā’’tiādinā, ‘‘yattha rūpakkhandho nuppajjati, tattha vedanākkhandho nuppajjitthāti? Uppajjitthā’’tiādinā, ‘‘yassa yattha rūpakkhandho nuppajjati[Pg.398], tassa tattha vedanākkhandho nuppajjitthāti? Pañcavokārā cavantānaṃ arūpānañca tesaṃ tattha rūpakkhandho nuppajjati, no ca tesaṃ tattha vedanākkhandho nuppajjittha, suddhāvāse parinibbantānaṃ asaññasattā cavantānaṃ tesaṃ tattha rūpakkhandho ca nuppajjati vedanākkhandho ca nuppajjitthā’’tiādinā paṭilomanaye ca,

以“于某人，色蕴正生起，于彼，受蕴曾生起耶？”等，“于何处，色蕴正生起，于彼处，受蕴曾生起耶？……乃至……于五蕴有中正生起。”等，以及“于某人于何处，色蕴正生起，于彼于其处，受蕴曾生起耶？于正生于净居天(Suddhāvāsa)及无想有情(asaññasatta)者，于彼等于其处，色蕴正生起，然于彼等于其处，受蕴未曾生起；于五蕴有中则曾生起。”等，为以现在时推度过去时之顺向法；并以“于某人，色蕴非正生起，于彼，受蕴未曾生起耶？”等，“于何处，色蕴非正生起，于彼处，受蕴未曾生起耶？曾生起。”等，以及“于某人于何处，色蕴非正生起，于彼于其处，受蕴未曾生起耶？于正从五蕴有死殁者及无色有情，于彼等于其处，色蕴非正生起，然于彼等于其处，受蕴并非未曾生起；于净居天般涅槃者及从无想有情死殁者，于彼等于其处，色蕴亦非正生起，受蕴亦未曾生起。”等，为逆向法，

‘‘Yassa rūpakkhandho uppajjati, tassa vedanākkhandho uppajjissatīti? Pacchimabhavikānaṃ pañcavokāraṃ upapajjantānaṃ tesaṃ rūpakkhandho uppajjatī’’tiādinā, ‘‘yattha rūpakkhandho uppajjati, tattha vedanākkhandho uppajjissatīti? Pañcavokāre…pe… uppajjissatī’’tiādinā ca, ‘‘yassa yattha rūpakkhandho uppajjati, tassa tattha vedanākkhandho uppajjissatīti? Pacchimabhavikānaṃ pañcavokāre…pe… uppajjissatī’’tiādinā ca paccuppannena anāgatakāle anulomanaye, ‘‘yassa rūpakkhandho nuppajjati, tassa vedanākkhandho nuppajjissatīti pañcavokāre parinibbantānaṃ arūpe pacchimabhavikānaṃ…pe… nuppajjissatī’’tiādinā, ‘‘yattha rūpakkhandho nuppajjati, tattha vedanākkhandho nuppajjissatīti? Uppajjissatī’’tiādinā, ‘‘yassa yattha rūpakkhandho nuppajjati, tassa tattha vedanākkhandho nuppajjissatīti…pe… pañcavokāre parinibbantānaṃ arūpe pacchimabhavikānaṃ asaññasattā cavantānaṃ tesaṃ tattha…pe… nuppajjissatī’’tiādinā paṭilomanaye ca,

以“于某人，色蕴正生起，于彼，受蕴将生起耶？于正生于五蕴有之最后有(pacchimabhavika)者，于彼等，色蕴正生起，然于彼等，受蕴将不生起。”等，“于何处，色蕴正生起，于彼处，受蕴将生起耶？于五蕴有中……乃至……将生起。”等，以及“于某人于何处，色蕴正生起，于彼于其处，受蕴将生起耶？于最后有者于五蕴有中……乃至……将生起。”等，为以现在时推度未来时之顺向法；并以“于某人，色蕴非正生起，于彼，受蕴亦将不生起耶？于五蕴有中般涅槃者、于无色界之最后有者……乃至……将不生起。”等，“于何处，色蕴非正生起，于彼处，受蕴亦将不生起耶？将生起。”等，以及“于某人于何处，色蕴非正生起，于彼于其处，受蕴亦将不生起耶？……乃至……于五蕴有中般涅槃者、于无色界之最后有者、从无想有情(asaññasatta)死殁者，于彼等于其处……乃至……将不生起。”等，为逆向法，

‘‘Yassa rūpakkhandho uppajjittha, tassa vedanākkhandho uppajjissatīti? Pacchimabhavikānaṃ uppajjissatī’’tiādinā, ‘‘yattha rūpakkhandho uppajjittha, tattha vedanākkhandho uppajjissatīti…pe… pañcavokāre uppajjissatī’’tiādinā, ‘‘yassa yattha rūpakkhandho uppajjittha, tassa tattha vedanākkhandho uppajjissatīti? Pañcavokāre pacchimabhavikānaṃ asaññasattānaṃ…pe… uppajjissatī’’tiādinā atītena anāgatakāle anulomanaye, ‘‘yassa rūpakkhandho uppajjittha, tassa vedanākkhandho uppajjissatīti? Natthī’’tiādinā, ‘‘yattha rūpakkhandho [Pg.399] nuppajjittha, tattha vedanākkhandho nuppajjissatīti? Uppajjissatī’’tiādinā, ‘‘yassa yattha rūpakkhandho nuppajjittha, tassa tattha vedanākkhandho nuppajjissatīti…pe… suddhāvāsānaṃ arūpe pacchimabhavikānaṃ tesaṃ tattha rūpakkhandho ca nuppajjittha vedanākkhandho ca nuppajjissatī’’tiādinā paṭilomanaye ca suddhā atthavisesā upalabbhanti. Tathāpi ganthavitthārabhayena anavasesato na dassayissāma, dassitanayeneva sabbattha pucchāvissajjanaṃ sakkā paṇḍitena ñātunti ayaṃ uppādavāre nayo.

在以过去时推论未来时的顺向法中，如“于某人，色蕴曾生起，于彼，受蕴将生起耶？于最后有者将生起。”等，“于何处，色蕴曾生起，于彼处，受蕴将生起耶？……乃至……于五蕴有(pañcavokāra)中将生起。”等，以及“于某人于何处，色蕴曾生起，于彼于其处，受蕴将生起耶？于五蕴有中之最后有者、无想有情(asaññasatta)……乃至……将生起。”等；以及在逆向法中，如“于某人，色蕴曾生起，于彼，受蕴将生起耶？无。”等，“于何处，色蕴未曾生起，于彼处，受蕴将不生起耶？将生起。”等，以及“于某人于何处，色蕴未曾生起，于彼于其处，受蕴将不生起耶？……乃至……于净居天(suddhāvāsa)者、于无色界(arūpa)之最后有者，于彼等于其处，色蕴亦未曾生起，受蕴亦将不生起。”等，可见纯粹的义理差别。然而，因恐文句繁长，故不尽述。智者能依已示之法，了知一切问答。此即生起门(uppādavāra)之理路。

Yathā ca uppādavāre chasu kālabhedesu paccekaṃ puggalādibhedato anulomapaṭilomanayubhayena cha cha vārā, ekekasmiṃ vāre dasa dasa katvā saṭṭhi saṭṭhi yamakāni, sabbānipi saṭṭhiadhikāni tīṇi yamakasatāni, tato dviguṇā pucchā, dviguṇā atthā ca honti, evaṃ nirodhavāre uppādanirodhavārepi veditabbā. Tattha ca ‘‘yassa rūpakkhandho nirujjhati, tassa vedanākkhandho nirujjhatīti…pe… pañcavokārā cavantānaṃ…pe… nirujjhatī’’tiādinā, ‘‘yassa rūpakkhandho na nirujjhati, tassa vedanākkhandho na nirujjhatīti…pe… sabbesaṃ upapajjantānaṃ…pe… na nirujjhatī’’tiādinā nirodhavāre, ‘‘yassa rūpakkhandho uppajjati, tassa vedanākkhandho nirujjhatīti? No. Yassa rūpakkhandho nuppajjati, tassa vedanākkhandho na nirujjhatīti…pe… arūpaṃ upapajjantānaṃ asaññasattā cavantānaṃ tesaṃ rūpakkhandho ca nuppajjati, vedanākkhandho ca na nirujjhatī’’tiādinā uppādanirodhavāre ca heṭṭhā vuttānusārena sabbattha pucchāvissajjananayo ñātabboti ayaṃ pavattivāre nayo.

正如在生起门(uppādavāra)中，于六时差别，每一时依补特伽罗(puggala)等差别，以顺向与逆向二法，各有六门，每一门十组，成六十组双论(yamaka)；全部总计三百六十组双论，由此，问与义皆成双倍。如是，于灭门(nirodhavāra)及生灭门(uppādanirodhavāra)亦应知。其中，于灭门，如“若某人之色蕴灭，其受蕴亦灭耶？……于五蕴有(pañcavokāra)死殁者……灭。”等，及“若某人之色蕴不灭，其受蕴亦不灭耶？……于一切正生者……不灭。”等；于生灭门，如“若某人之色蕴生，其受蕴灭耶？非也。若某人之色蕴不生，其受蕴不灭耶？……于无色界(arūpa)正生者及于无想有情(asaññasatta)死殁者，其色蕴不生，受蕴亦不灭。”等。于一切处，问答之理路皆应依前述而知。此为流转门(pavattivāra)之理路。

Pariññāvāre pana puggalavārādīsu tīsu puggalavāro ekova labbhati, na okāsapuggalokāsavārā sadisavissajjanattā. Yo hi koci puggalo rūpādiṃ parijānantova[Pg.400], yattha katthaci niruddhopi tādisova hoti, tasmā chasu kālabhedesu anulomato puggalavasena dve dve vārā, ekekasmiṃ vāre dasa dasa katvā vīsati vīsati yamakānīti vīsaṃ yamakasataṃ, taddiguṇā pucchā, taddiguṇā ca atthā veditabbā. Tattha ca ‘‘yo rūpakkhandhaṃ parijānāti, so vedanākkhandhaṃ parijānātīti? Āmantā’’tiādinā ca, ‘‘yo rūpakkhandhaṃ na parijānāti, so vedanākkhandhaṃ na parijānātīti? Āmantā’’ti ādinā ca anulomapaṭilomato ādito tīsu kālesu sabbapucchānaṃ ‘‘āmantā āmantā’’tveva vissajjanaṃ. Itaresu pana tīsu missakakālesu ‘‘yo rūpakkhandhaṃ parijānāti, so vedanākkhandhaṃ parijānitthāti? No. Yo vā pana…pe… no’’ti evaṃ itarakāladvayepi anulomanaye ‘‘no no’’tveva vissajjanaṃ.

于遍知门(pariññāvāra)中，于补特伽罗门(puggalavāra)等三门中，仅取补特伽罗门，不取处门与补特伽罗处门，因其问答相似故。任何补特伽罗，在遍知色等时，或于任何处灭时，情况都是如此。是故，于六时差别，顺次以个人(puggala)的方式各有二门，每一门十组，成二十组双论(yamaka)，总计一百二十组双论，其问与义应知为双倍。其中，如“若某人遍知色蕴，彼亦遍知受蕴耶？然。”等，及“若某人不遍知色蕴，彼亦不遍知受蕴耶？然。”等，于顺向法与逆向法，于初三时，一切问皆答言“然，然”。然于其余三混合时(missakakāla)中，“若某人遍知色蕴，彼曾遍知受蕴耶？非也。或……非也。”如是于其余二时之顺向法中，亦皆答言“非也，非也”。

Paṭilomanaye pana ‘‘yo rūpakkhandhaṃ na parijānāti, so vedanākkhandhaṃ na parijānitthāti? Arahā rūpakkhandhaṃ na parijānāti, no ca so vedanākkhandhaṃ na parijānittha. Aggamaggasamaṅgiñca arahantañca ṭhapetvā avasesā puggalā rūpakkhandhañca na parijānanti, vedanākkhandhañca na parijāniṃsū’’tiādinā, ‘‘yo rūpakkhandhaṃ na parijānāti, so vedanākkhandhaṃ na parijānissatīti? Ye maggaṃ paṭilabhissanti, te rūpakkhandhaṃ na parijānanti, no ca vedanākkhandhaṃ na parijānissanti. Arahā ye ca puthujjanā maggaṃ na paṭilabhissanti, te rūpakkhandhañca na parijānanti, vedanākkhandhañca na parijānissantī’’tiādinā ca, ‘‘yo rūpakkhandhaṃ na parijānittha, so vedanākkhandhaṃ na parijānissantīti? Ye maggaṃ paṭilabhissanti, te rūpakkhandhaṃ na parijāniṃsu, no ca vedanākkhandhaṃ na parijānissanti. Aggamaggasamaṅgī ye ca puthujjanā maggaṃ na paṭilabhissanti, te rūpakkhandhañca na parijāniṃsu, vedanākkhandhañca na parijānissantī’’tiādinā ca pucchāvissajjananayo veditabbo.

然于逆向法中，应知问答之理路，如：“若某人不遍知色蕴，彼亦未遍知受蕴耶？阿罗汉不遍知色蕴，然彼非未遍知受蕴。除圣道顶具足者与阿罗汉，其余补特伽罗既不遍知色蕴，亦未遍知受蕴。”等。又如：“若某人不遍知色蕴，彼将来亦不遍知受蕴耶？将证道者，彼等不遍知色蕴，然彼等非将来不遍知受蕴。阿罗汉及将不证道之凡夫，彼等既不遍知色蕴，将来亦不遍知受蕴。”等。又如：“若某人未遍知色蕴，彼将来亦不遍知受蕴耶？将证道者，彼等未遍知色蕴，然彼等非将来不遍知受蕴。圣道顶具足者及将不证道之凡夫，彼等既未遍知色蕴，将来亦不遍知受蕴。”等。

Ettha [Pg.401] ca atītānāgatapaccuppannasaṅkhātā tayo addhā pavattivāre cutipaṭisandhivasena na labbhanti, pavatte cittakkhaṇavaseneva labbhanti. Lokuttaramaggakkhaṇasmiṃ hi nibbānārammaṇena cittena pañcasu khandhesu pariññākiccanipphattiyā yaṃ kañci ekaṃ khandhaṃ parijānanto itarampi ‘‘parijānātī’’ti anulomapañhesu pariññākiccassa matthakappattaṃ aggamaggasamaṅgiṃ sandhāya ‘‘āmantā’’ti vissajjanaṃ vuttaṃ. ‘‘Na parijānātī’’ti paṭilomapañhesu puthujjanādayo sandhāya ‘‘āmantā’’ti vissajjanaṃ vuttanti veditabbaṃ. ‘‘Parijānitthā’’ti imasmiṃ pana atītakālavāre maggānantare aggaphale ṭhitopi pariññākiccassa niṭṭhitattā parijānitthayeva nāma. ‘‘Parijānātī’’ti ca aggamaggasamaṅgī vuccati, ‘‘parijānissantī’’ti puthujjanādayo, tasmā yo na parijānāti, so parijānitthāti vā, parijānissatītiādinā vā vattuṃ asakkuṇeyyatāya ‘‘āmantā’’ti vissajjanaṃ kataṃ.

于此，过去、未来、现在三时，于流转门(pavattivāra)中，并非由死(cuti)与结生(paṭisandhi)而得，于流转中，仅由心刹那而得。于出世间道刹那，以涅槃为所缘之心于五蕴完成遍知之作用，故遍知任何一蕴，亦能“遍知”其余蕴——于顺向问中，此乃针对遍知作用已达究竟之圣道顶具足者，而说其回答为“然”(āmantā)。于逆向问中，关于“不遍知”，乃针对凡夫等，应知其回答亦说为“然”(āmantā)。至于“已遍知”(parijānitthā)，于此过去时门，即使是住于道后阿罗汉果者，因其遍知作用已终(niṭṭhita)，亦名为“已遍知”。“正遍知”(parijānāti)乃指圣道顶具足者，“将遍知”(parijānissanti)乃指凡夫等，是故，“不遍知”者，不能说为“已遍知”或“将遍知”等，因此回答为“然”(āmantā)。

Paṭilomanaye pana ‘‘aggamaggasamaṅgiñca arahantañca ṭhapetvā’’ti idaṃ aggamaggasamaṅgino ‘‘na parijānātī’’ti vacanaṃ, arahato ca ‘‘na parijānitthā’’ti vattuṃ asakkuṇeyyatāya vuttaṃ, ‘‘ye ca puthujjanā maggaṃ na paṭilabhissantī’’ti iminā atīte viya anāgatepi anantakālaṃ amuccanakā sattā nāma atthīti dasseti, te ca arahatā niṭṭhitapariññākiccena, ‘‘na parijānissantī’’ti vattabbataṃ vā āpannena samakā jātā, sabbattha ca ekaṃ khandhaṃ parijānanto sabbaṃ parijānāti, aparijānantopi ca sabbaṃ na parijānātīti veditabbanti ayaṃ khandhayamakamātikatthasaṃvaṇṇanānayo.

然而，在逆向之法中，“除了具足最高道者和阿罗汉之外”这句话，是因无法对具足最高道者说“不遍知”，亦无法对阿罗汉说“未曾遍知”而说。“那些不会证得道的凡夫”这句话则表明，即使在未来，也存在像过去一样于无尽时中未能解脱的众生。他们与遍知之务已终的阿罗汉，以及处于“将不遍知”状态者，是同等的。应知，在所有情况下，遍知一蕴即遍知一切，不遍知一蕴亦不遍知一切——此乃蕴双论(Khandhayamaka)论母(mātikā)义释(atthasaṃvaṇṇanā)之法。

Āyatanayamakamātikatthavaṇṇanā

处双论论母义释

Āyatanayamakamātikāya pana pāḷivavatthānādikaṃ sabbaṃ khandhayamakamātikāya vuttanayeneva veditabbaṃ aññatra visesā[Pg.402], tatrāyaṃ viseso – ‘‘dvādasāyatanānī’’ti padaṃ ādiṃ katvā yāva ‘‘nāyatanā na mano’’ti, tāva pavattā ayaṃ āyatanamātikā nāma. Tattha dvādasāyatanāni uddisitvā yamakavasena pucchāsu khandhapadaṃ ṭhapetvā cakkhādīni pañca ajjhattikāyatanāni paṭhamaṃ vuttāni, pacchā rūpādipañcabāhirāyatanāni, pariyosāne manāyatanadhammāyatanānīti evaṃ pāḷivavatthāne pañhe. Vissajjane pana ‘‘cakkhu cakkhāyatananti? Dibbacakkhu paññācakkhu cakkhumeva, na cakkhāyatanaṃ, cakkhāyatanaṃ cakkhu ceva cakkhāyatanañca. Sotaṃ sotāyatananti? Dibbasotaṃ taṇhāsotaṃ sotameva, na sotāyatanaṃ. Ghānaṃ ghānāyatananti? Āmantā…pe… kāyo kāyāyatananti? Nāmakāyo cittakāyotiādi kāyo, na kāyāyatanaṃ. Rūpaṃ rūpāyatananti? Bhūtādi, piyarūpādi ca rūpaṃva, na rūpāyatanaṃ. Saddo saddāyatananti? Āmantā. Gandho gandhāyatananti? Sīlagandhādayo gandhova, na gandhāyatanaṃ. Raso rasāyatananti? Attharasādayo rasova, na rasāyatanaṃ. Dhammo dhammāyatananti? Pariyattidhammādayo dhammova, na dhammāyatanaṃ. Dhammāyatanaṃ dhammoti? Āmantā’’ti ayaṃ paṇṇattivāre viseso.

关于处双论论母(Āyatanayamakamātikā)，其巴利文的辨别(pāḷivavatthāna)等一切，都应依蕴双论论母(Khandhayamakamātikā)所说之法而知，除了其差别之外。其差别如下：从“十二处”这个词开始，直到“非处非意”为止，此即处论母。在处论母中，先列举十二处，再以双论的方式提问。除去蕴(khandha)之词，先说眼等五内处(ajjhattikāyatana)，然后说色等五外处(bāhirāyatanāni)，最后是意处(manāyatana)与法处(dhammāyatana)。这就是巴利文辨别中的问法。在回答中，则有此差别：“眼是眼处吗？天眼、慧眼(paññācakkhu)唯是眼，非眼处；眼处既是眼，亦是眼处。耳是耳处吗？天耳、渴爱之流(taṇhāsota)唯是耳，非耳处。鼻是鼻处吗？是。(广说)身是身处吗？名身(nāmakāya)、心身(cittakāya)等唯是身，非身处。色是色处吗？四大种(bhūta)等、可爱色(piyarūpa)等唯是色，非色处。声是声处吗？是。香是香处吗？戒香(sīlagandha)等唯是香，非香处。味是味处吗？义味(attharasa)等唯是味，非味处。法是法处吗？圣教法(pariyattidhamma)等唯是法，非法处。法处是法吗？是。”此乃施设门(paññattivāra)中的差别。

Pavattivāre pana ‘‘yassa cakkhāyatanaṃ uppajjati, tassa sotāyatanaṃ uppajjatīti? Sacakkhukānaṃ asotakānaṃ upapajjantānaṃ tesaṃ cakkhāyatanaṃ uppajjati, no ca tesaṃ sotāyatanaṃ uppajjati. Sacakkhukānaṃ sasotakānaṃ upapajjantānaṃ tesaṃ cakkhāyatanañca uppajjati, sotāyatanañca uppajjati…pe… yassa rūpāyatanaṃ uppajjati, tassa manāyatanaṃ uppajjatīti? Acittakānaṃ rūpāyatanaṃ uppajjati, no ca tesaṃ manāyatanaṃ uppajjati. Pañcavokāre uppādakkhaṇe tadubhayaṃ uppajjati. Yassa vā pana manāyatanaṃ uppajjati, tassa rūpāyatanaṃ uppajjatīti? Arūpabhavavajjite saññābhave upapajjantānaṃ…pe… uppajjati[Pg.403]. Yassa rūpāyatanaṃ uppajjati, tassa dhammāyatanaṃ uppajjatīti? Āmantā. Yassa vā pana…pe… uppajjatīti? Arūpabhavavajjite sabbattha uppajjati. Yassa manāyatanaṃ uppajjati, tassa dhammāyatanaṃ uppajjatīti? Āmantā, yassa vā pana…pe… uppajjatīti? Asaññabhavavajjite sabbattha uppajjatī’’ti evaṃ saddāyatanavajjitā sesāyatanamātikāyamakayojanā yathānurūpaṃ veditabbā. Saddāyatanaṃ hi paṭisandhikkhaṇe na labbhati, ayaṃ uppādavāre viseso, iminā nayena nirodhavārādīsu, pariññāvāre ca yojanāviseso veditabbo, sabbattha ca khandhato āyatanānaṃ bahutā ca yamakavārabahutā ca veditabbā. Sesaṃ tādisamevāti ayaṃ āyatanayamakamātikatthasaṃvaṇṇanānayo.

然而，在流转门(pavattivāra)中：“若眼处生起，则耳处亦生起耶？”对于有眼无耳而结生者，他们的眼处生起，而非他们的耳处生起。对于有眼有耳而结生者，他们的眼处亦生起，耳处亦生起。(广说)“若色处生起，则意处亦生起耶？”对于无心识者(acittaka)，色处生起，而非他们的意处生起。在五蕴有(pañcavokāra)的生起刹那(uppādakkhaṇa)，两者皆生起。“若意处生起，则色处亦生起耶？”对于除无色界(arūpabhava)之外的有想有(saññābhava)中结生者，(广说)生起。“若色处生起，则法处亦生起耶？”是。“若(广说)生起耶？”于除无色界之外的一切处皆生起。“若意处生起，则法处亦生起耶？”是。“若(广说)生起耶？”于除无想有(asaññābhava)之外的一切处皆生起。如是，除声处(saddāyatana)外，其余诸处论母双论的配合，应如其相应而知。因为声处在结生刹那(paṭisandhikkhaṇa)不被获得，此乃生起门(uppādavāra)中的差别。依此方法，在灭门(nirodhavāra)等，以及遍知门(pariññāvāra)中，亦应知其配合的差别。并且在所有地方，都应了知相较于蕴，处更多，双论的章目也更多。其余皆是如此。此乃处双论论母义释之法。

Dhātuyamakamātikatthavaṇṇanā

界双论论母义释

Dhātuyamakamātikāya pana pāḷivavatthānaṃ sabbaṃ āyatanayamakamātikāya vuttanayeneva veditabbanti ayaṃ dhātuyamakamātikatthasaṃvaṇṇanānayo.

关于界双论论母(Dhātuyamakamātikā)，其巴利文的辨别(pāḷivavatthāna)等一切，都应依处双论论母(Āyatanayamakamātikā)所说之法而知。此乃界双论论母义释之法。

Saccayamakamātikatthavaṇṇanā

谛双论论母义释

Saccayamakamātikāya pana khandhayamake vuttanayena vārabhedā, kālādibhedā ca veditabbā, pāḷivavatthāne panettha catunnaṃ saccānaṃ vasena padasodhanavāro padasodhanamūlacakkavāro suddhasaccavāro suddhasaccamūlacakkavāroti imesu catūsu vāresu yamakagaṇanā veditabbā. Pucchāvissajjanesu pana ‘‘dukkhaṃ dukkhasaccanti? Āmantā. Dukkhasaccaṃ dukkhanti? Kāyikacetasikaṃ dukkhaṃ ṭhapetvā avasesaṃ dukkhasaccaṃ, na dukkhaṃ. Kāyikacetasikaṃ dukkhaṃ pana dukkhañceva dukkhasaccañca. Samudayo samudayasaccanti? Taṇhaṃ ṭhapetvā avasesā saccavibhaṅge niddiṭṭhā kusalādidhammā samudayo, na samudayasaccaṃ. Taṇhā [Pg.404] pana samudayo ceva samudayasaccañca. Samudayasaccaṃ samudayoti? Āmantā. Nirodho nirodhasaccanti? Tadaṅganirodhādayo, khaṇikanirodho ca nirodhova, na nirodhasaccaṃ. Nibbānaṃ pana nirodho ceva nirodhasaccañca. Nirodhasaccaṃ nirodhoti? Āmantā. Maggo maggasaccanti? Micchāmaggaṅgādayo maggo, na maggasaccaṃ. Ariyamaggo pana maggo ceva maggasaccañca. Maggasaccaṃ maggoti? Āmantā’’tiādinā paṇṇattivāre nayo veditabbo.

在谛双论论母中，应当依照蕴双论中所说的方法了知段落与时间等的差别。而在巴利文的安立中，此处应依四谛了知在词句清净段、词句清净根本轮段、纯粹谛段、纯粹谛根本轮段这四个段落中的双论计数。在问答方面则是：“苦是苦谛吗？是的。苦谛是苦吗？除去身心之苦，其余的苦谛不是苦；而身心之苦既是苦也是苦谛。集是集谛吗？除去渴爱，其余在《谛分别》中所说的善法等是集，不是集谛；而渴爱既是集也是集谛。集谛是集吗？是的。灭是灭谛吗？彼分灭等，以及刹那灭只是灭，不是灭谛；而涅槃既是灭也是灭谛。灭谛是灭吗？是的。道是道谛吗？邪道支等是道，不是道谛；而圣道既是道也是道谛。道谛是道吗？是的。”应以此等方式了知施设门的方法。

Pavattivāre pana ‘‘yassa dukkhasaccaṃ uppajjati, tassa samudayasaccaṃ uppajjatīti? Sabbesaṃ upapajjantānaṃ pavatte taṇhāvippayuttacittassa uppādakkhaṇe tesaṃ dukkhasaccaṃ uppajjati, no ca tesaṃ samudayasaccaṃ uppajjati. Taṇhāya uppādakkhaṇe tadubhayaṃ uppajjati. Yassa dukkhasaccaṃ uppajjati, tassa maggasaccaṃ uppajjatīti…pe… pañcavokāre maggassa uppādakkhaṇe tadubhayaṃ uppajjati. Yassa vā pana…pe… uppajjatīti? Arūpe maggassa uppādakkhaṇe tesaṃ maggasaccaṃ uppajjati, no ca tesaṃ dukkhasaccaṃ uppajjati. Pañcavokāre tadubhayaṃ uppajjati. Yassa samudayasaccaṃ uppajjati, tassa maggasaccaṃ uppajjatīti? No, yassa vā pana…pe… no’’tiādinā puggalavāre, ‘‘yattha dukkhasaccaṃ uppajjati, tattha samudayasaccaṃ uppajjatīti? Asaññasatte tattha dukkhasaccaṃ uppajjati, no ca tattha tadaññaṃ, aññattha tadubhayampi. Yattha dukkhasaccaṃ uppajjati, tattha maggasaccaṃ uppajjatīti? Apāye, asaññasatte ca dukkhameva, no ca tattha tadaññaṃ, aññattha tadubhayampī’’tiādinā okāsavāre, puggalokāsavārepīti evaṃ anulomanaye,

于转起论(Pavattivāra)中，于补特伽罗论(puggalavāra)中，有云：“若某补特伽罗之苦谛生起，其集谛亦生起吗？于一切正结生者，于转起中，于离贪之心生起刹那，其苦谛生起，然其集谛不生起。于渴爱生起刹那，二者俱生。若某补特伽罗之苦谛生起，其道谛亦生起吗？……于五蕴有(pañcavokāra)中，于道之生起刹那，二者俱生。又或，若某补特伽罗之……生起吗？于无色界(arūpa)中，于道之生起刹那，其道谛生起，然其苦谛不生起。于五蕴有中，二者俱生。若某补特伽罗之集谛生起，其道谛亦生起吗？不。又或，若某补特伽罗之……不。”于处所论(okāsavāra)中，有云：“于何处苦谛生起，于彼处集谛亦生起吗？于无想有情(asaññasatta)中，于彼处苦谛生起，然另一者不生起；于余处，二者俱生。于何处苦谛生起，于彼处道谛亦生起吗？于恶趣(apāya)、无想有情中，唯有苦谛，然另一者不生起；于余处，二者俱生。”于补特伽罗-处所论(puggalokāsavāra)中亦然。如是于随顺法门(anulomanaya)中，

‘‘Yassa dukkhasaccaṃ nuppajjati, tassa samudayasaccaṃ nuppajjatīti? Āmantā. Yassa vā pana…pe… nuppajjatīti? Sabbesaṃ upapajjantānaṃ pavatte taṇhāvippayuttacittassa uppādakkhaṇe samudayasaccaṃ nuppajjati, no ca tesaṃ dukkhasaccaṃ nuppajjati. Sabbesaṃ [Pg.405] cavantānaṃ pavatte cittassa bhaṅgakkhaṇe arūpe maggassa ca phalassa ca uppādakkhaṇe tesaṃ samudayasaccañca nuppajjati, dukkhasaccañca nuppajjatī’’tiādinā, ‘‘yattha dukkhasaccaṃ nuppajjati, tattha samudayasaccaṃ nuppajjatīti? Natthi. Yattha vā pana samudayasaccaṃ nuppajjati, tattha dukkhasaccaṃ nuppajjatīti? Uppajjatī’’tiādinā ca, ‘‘yassa yattha dukkhasaccaṃ nuppajjati, tassa tattha samudayasaccaṃ nuppajjatīti? Āmantā. Yassa vā pana yattha samudayasaccaṃ nuppajjati, tassa tattha dukkhasaccaṃ nuppajjatīti? Sabbesaṃ upapajjantānaṃ pavatte taṇhāvippayuttacittassa uppādakkhaṇe tesaṃ tattha samudayasaccaṃ eva nuppajjati, netaraṃ, sabbesaṃ pana cavantānaṃ pavatte cittassa bhaṅgakkhaṇe arūpe maggassa ca phalassa ca uppādakkhaṇe tesaṃ tattha tadubhayampi nuppajjatī’’tiādinā ca sabbattha paṭilomanaye ca,

“若某补特伽罗之苦谛不生起，其集谛亦不生起吗？诚然(Āmantā)。又或，若某补特伽罗之集谛不生起，其苦谛亦不生起吗？于一切正结生者，于转起中，于离贪之心生起刹那，集谛不生起，然其苦谛生起。于一切正死殁者，于转起中，于心之坏灭刹那，及于无色界中道与果之生起刹那，其集谛与苦谛俱不生起。”如是等。“于何处苦谛不生起，于彼处集谛亦不生起吗？无有(Natthi)。又或，于何处集谛不生起，于彼处苦谛亦不生起吗？生起。”如是等。“若某补特伽罗于某处苦谛不生起，则彼于彼处集谛亦不生起吗？诚然。又或，若某补特伽罗于某处集谛不生起，则彼于某处苦谛亦不生起吗？于一切正结生者，于转起中，于离贪之心生起刹那，其于彼处唯集谛不生起，而另一者生起；然于一切正死殁者，于转起中，于心之坏灭刹那，及于无色界中道与果之生起刹那，其于彼处二者俱不生起。”如是等。于一切处，于逆法门(paṭilomanaya)中亦然，

‘‘Yassa dukkhasaccaṃ uppajjittha, tassa samudayasaccaṃ uppajjitthāti? Āmantā. Yassa dukkhasaccaṃ uppajjittha, tassa maggasaccaṃ uppajjitthāti? Abhisametāvīnaṃ uppajjittha, na itaresa’’ntiādinā, ‘‘yassa yattha dukkhasaccaṃ uppajjittha, tassa tattha samudayasaccaṃ uppajjitthāti? Suddhāvāsānaṃ dutiye citte vattamāne asaññasattānaṃ tattha dukkhasaccaṃ uppajjittha, netaraṃ, itaresaṃ tadubhayaṃ uppajjitthā’’tiādinā, ‘‘yassa dukkhasaccaṃ uppajjissati, tassa samudayasaccaṃ uppajjissatīti? Aggamaggasamaṅgīnaṃ arahantānaṃ yassa cittassa anantarā aggamaggaṃ paṭilabhissanti, tesaṃ dukkhasaccaṃ uppajjissati, netaraṃ, itaresaṃ tadubhayaṃ uppajjissatī’’tiādinā ca, ‘‘yassa dukkhasaccaṃ uppajjati, tassa samudayasaccaṃ uppajjitthāti? Āmantā, yassa vā pana…pe… uppajjatīti? Sabbesaṃ cavantānaṃ pavatte cittassa bhaṅgakkhaṇe arūpe maggaphaluppattikkhaṇe tesaṃ samudayasaccaṃ uppajjittha, no ca tesaṃ dukkhasaccaṃ uppajjati. Sabbesaṃ upapajjantānaṃ pavatte cittassa uppādakkhaṇe samudayasaccañca uppajjittha, dukkhasaccañca uppajjatī’’tiādinā ca sesakālabhedesu [Pg.406] ca anulomapaṭilomādīsu ca vuttānusārena uppādavāre sabbattha vissajjananayo yathānurūpaṃ ñātabbo. ‘‘Yassa dukkhasaccaṃ nirujjhati, tassa samudayasaccaṃ nirujjhatīti…pe… taṇhāya bhaṅgakkhaṇe tesaṃ tadubhayaṃ nirujjhatī’’tiādinā nirodhavāre, uppādanirodhavārepīti evaṃ pavattivāre sabbattha yathānurūpato yojanā veditabbā.

“若某补特伽罗之苦谛已生起，则其集谛亦已生起吗？诚然(Āmantā)。若某补特伽罗之苦谛已生起，则其道谛亦已生起吗？于已现观者生起，于其余者则不。”如是等。“于何处某补特伽罗之苦谛已生起，则于彼处其集谛亦已生起吗？于净居天(Suddhāvāsa)第二心现行时，及于无想有情(asaññasatta)，于彼处苦谛已生起，而非另一者；于其余有情，二者俱已生起。”如是等。“若某补特伽罗之苦谛将生起，则其集谛亦将生起吗？于具足最上道(aggamagga)之阿罗汉，于其即将证得最上道之心后，其苦谛将生起，而非另一者；于其余有情，二者俱将生起。”如是等。“若某补特伽罗之苦谛正生起，则其集谛已生起吗？诚然。又或，若……正生起吗？于一切正死殁者，于转起中，于心之坏灭刹那，及于无色界中道与果生起刹那，其集谛已生起，然其苦谛不生起。于一切正结生者，于转起中，于心之生起刹那，其集谛已生起，且苦谛亦正生起。”如是等。于其余时之差别及顺、逆等中，于生起论(uppādavāra)，于一切处，应随所说，如其所应地了知解答之理。“若某补特伽罗之苦谛正灭，则其集谛亦正灭吗？……于渴爱坏灭刹那，其二者俱正灭。”如是等。于灭尽论(nirodhavāra)、生起灭尽论(uppādanirodhavāra)中，如是于转起论(pavattivāra)，于一切处，应如其所应地了知其应用。

Tathā ‘‘yo dukkhasaccaṃ parijānāti, so samudayasaccaṃ pajahatīti? Āmantā’’tiādinā pariññāvārepīti evamettha pāḷinayo ñātabbo.

同样，“若有补特伽罗遍知苦谛，彼即舍断集谛吗？诚然(Āmantā)。”如是等。于遍知论(pariññāvāra)中亦然，如是应了知此中圣典之理。

Atthavinicchaye panettha idaṃ lakkhaṇaṃ – pavatti vāre tāvettha nirodhasaccaṃ na labbhateva, sesesu pana tīsu saccesu samudayamaggasaccāni ekantena pavattiyaṃ eva labbhanti. Dukkhasaccaṃ cutipaṭisandhīsupi pavattepīti evamettha yaṃ yaṃ sabbattha labbhati, tassa tassa vasena atthavinicchayo veditabbo. Tatridaṃ nayamukhaṃ – sabbesaṃ upapajjantānanti antamaso suddhāvāsānampi. Tepi hi dukkhasacceneva uppajjanti. Taṇhāvippayuttacittassāti idaṃ dukkhasaccasamudayasaccesu ekakoṭṭhāsassa uppattidassanatthaṃ vuttaṃ, tasmā pañcavokāravaseneva gahetabbaṃ. Catuvokāre pana taṇhāvippayuttaphalasamāpattiyā uppādakkhaṇe ekampi saccaṃ nuppajjati. Tadubhayanti dukkhasamudayasaccadvayaṃ. Tasmiṃ hi khaṇe taṇhaṃ ṭhapetvā sesaṃ dukkhasaccaṃ nāma hotīti taṃ sandhāyetaṃ vuttaṃ. Maggassa uppādakkhaṇe pana rūpameva dukkhasaccaṃ nāma, sesā maggasahajātā dhammā saccavinimuttāva. Teneva kāraṇena ‘‘arūpe maggassa uppādakkhaṇe tesaṃ maggasaccaṃ uppajjati, no ca tesaṃ dukkhasaccaṃ uppajjatī’’ti vuttaṃ. Sabbesaṃ upapajjantānaṃ pavatte taṇhāvippayuttacittassa uppādakkhaṇe. Tesaṃ tatthāti tesaṃ tasmiṃ upapattikkhaṇe taṇhāvippayuttacittuppattikkhaṇe cāti evamettha khaṇavasena okāso veditabbo. Aññesupi evarūpesu eseva nayo. Anabhisametāvīnanti [Pg.407] anabhisamitasaccānanti iminā nayamukhena sabbattha atthavinicchayo veditabbo.

于义抉择中，此中之相为：于转起论(pavattivāra)中，灭谛确实不可得；然于其余三谛中，集谛与道谛唯于转起中可得。苦谛于死与结生时，亦于转起中可得。是故，此中凡于一切处可得者，应依彼而了知义抉择。此中之理趣为：“一切正结生者”，乃至净居天(Suddhāvāsa)亦然。彼等确实依苦谛而生起。所谓“离贪之心”，此乃为显示苦谛与集谛中一部分之生起而说，是故，应仅依五蕴有(pañcavokāra)而取。然于四蕴有(catuvokāra)中，于离贪之果定生起刹那，一谛亦不生。所谓“彼二者”，即苦、集二谛。于彼刹那，置渴爱于一旁后，其余名为苦谛，此乃针对此而说。然于道之生起刹那，唯色名为苦谛，其余与道俱生之诸法已脱离诸谛。是故说：“于无色界(arūpa)中，于道之生起刹那，其道谛生起，然其苦谛不生起。”“于一切正结生者，于转起中，于离贪之心生起刹那。”所谓“于彼等，于彼处”，即于彼等之结生刹那及离贪之心生起刹那，此中应如是依刹那了知处所。于其他如是之处，亦是此理趣。所谓“未现观者”(anabhisametāvin)，即未现观诸谛者，应依此理趣了知一切义抉择。

Pariññāvāre pana ñātatīraṇapahānavasena tissopi pariññāyo labbhanti. Yasmā pana lokuttaradhammesu pariññānāma natthi, tasmā idha dve eva saccāni gahitāni. Tattha ‘‘dukkhasaccaṃ parijānātī’’ti ñātatīraṇapariññāvasena vuttaṃ, ‘‘samudayasaccaṃ pajahatī’’ti ñātapahānapariññāvasena, iti imāsaṃ pariññānaṃ vasena sabbattha attho veditabbo. Ayaṃ saccayamakamātikatthasaṃvaṇṇanānayo.

于遍知品(Pariññāvāra)中，依了知遍知(ñāta-pariññā)、审察遍知(tīraṇa-pariññā)与断除遍知(pahāna-pariññā)，亦可得三种遍知。然因于出世间法(lokuttara-dhamma)中无所谓遍知，是故此处仅取二谛。其中，“遍知苦谛”是依了知遍知与审察遍知而说；“舍断集谛”是依了知遍知与断除遍知而说。如是，应依此等遍知了知一切义。此乃谛双论母(Saccayamaka-mātikā)之释义之理趣。

Saṅkhārayamakamātikatthavaṇṇanā

行双论母题释义

Saṅkhārayamakamātikāya pana heṭṭhā vuttanayeneva mahāvārantarādibhedā veditabbā. Ayaṃ panettha viseso – mātikāya tāva yathā heṭṭhā khandhādayo dhamme uddisitvā ‘‘rūpaṃ rūpakkhandho’’tiādinā padasodhanavāro āraddho, tathā anārabhitvā ‘‘assāsapassāsā kāyasaṅkhāro’’tiādinā paṭhamaṃ tayopi saṅkhārā vibhajitvā dassitā. Tattha kāyassa saṅkhāro kāyasaṅkhāro, assāsapassāsā. ‘‘Kāyikā ete dhammā kāyapaṭibaddhā’’ti (ma. ni. 1.463; saṃ. ni. 4.348) vacanato kāraṇabhūtassa karajakāyassa phalabhūto esa saṅkhāroti kāyasaṅkhāro. Aparo nayo – saṅkharīyatīti saṅkhāro. Kena saṅkharīyati? Kāyena. Ayaṃ hi vāto viya bhastāya karajakāyena saṅkharīyati, evampi kāyassa saṅkhāroti kāyasaṅkhāro, kāyena kato assāsapassāsavātoti attho. Cetasā vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā ‘‘vitakkavicārā vacīsaṅkhāro’’ti (ma. ni. 1.463) vacanato pana saṅkharotīti saṅkhāro, kiṃ saṅkharoti? Vaciṃ. Vaciyā saṅkhāroti vacīsaṅkhāro, vacībhedasamuṭṭhāpakassa [Pg.408] vitakkavicāradvayassetaṃ nāmaṃ. ‘‘Saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā’’ti (ma. ni. 1.463; saṃ. ni. 4.348) vacanatoyeva pana tatiyapade saṅkharīyatīti saṅkhāro, kena saṅkharīyati? Cittena, iti cittassa saṅkhāroti cittasaṅkhāro, sabbesampi cittasamuṭṭhānānaṃ cetasikānaṃ dhammānaṃ etaṃ adhivacanaṃ. Vitakkavicārānaṃ pana vacīsaṅkhārabhāvena visuṃ gahitattā ‘‘ṭhapetvā vitakkavicāre’’ti vuttaṃ.

然而，关于行双论(Saṅkhārayamaka)的母题(mātikā)，其大品(mahāvāra)、中间品等分类应如前述来理解。此中有此差别：在母题中，不像前面那样先列举蕴(khandha)等法，以“色是色蕴”等方式开始词句解析品(padasodhanavāra)，而是首先以“入出息(assāsapassāsa)是身行(kāyasaṅkhāra)”等方式，分别开示了所有三种行。其中，身之行即身行，是入出息。根据“此等法是身的(kāyikā)，与身相连的(kāyapaṭibaddhā)”之语，此行是作为因的色身(karajakāya)之果，故为身行。另一方法是：“被造作”，故名行。被什么造作？被身。此入出息风实如风箱，被色身所造作，如是亦为“身之行”，故为身行，义即由身所作的入出息风。人以心寻(vitakka)、伺(vicāra)后，才发语言，因此，根据“寻与伺是语行(vacīsaṅkhāra)”之语，“造作”，故名行。造作什么？造作语。“语之行”，故为语行，此是令语表达生起的寻、伺二法之名。根据“想(saññā)与受(vedanā)是心所(cetasika)，此等法与心相连”之语，在第三句中，“被造作”，故名行。被什么造作？被心。是故“心之行”，为心行(cittasaṅkhāra)，此是一切心生心所法之总称。然而，因寻与伺已被单独作为语行而取，故说“除去寻与伺”。

Idāni ‘‘kāyo kāyasaṅkhāro’’ti padasodhanavāro āraddho, tassa anulomanaye tīṇi, paṭilomanaye tīṇīti cha yamakāni. Padasodhanamūlacakkavāre ekekasaṅkhāramūlakāni dve dve katvā anulomanaye cha, paṭilomanaye chāti dvādasa yamakāni. Suddhasaṅkhāravāre pana yathā suddhakhandhavārādīsu ‘‘rūpaṃ khandho, khandhā rūpa’’ntiādinā nayena yamakānivuttāni, evaṃ ‘‘kāyo saṅkhāro, saṅkhārā kāyo’’ti avatvā ‘‘kāyasaṅkhāro vacīsaṅkhāro’’tiādinā nayena kāyasaṅkhāramūlakāni dve, vacīsaṅkhāramūlakaṃ ekanti anulome tīṇi, paṭilome tīṇīti cha yamakāni vuttāni. Kiṃ kāraṇā? Suddhikaekekapadavasena atthabhedābhāvato, kāyasaṅkhāroti pana dvīhipi padehi ekova attho labbhatīti ayaṃ visesova, tasmā ekekapadavasena na vuttaṃ, ‘‘kāyo kāyasaṅkhāro’’tiādi pana vattabbaṃ siyā, sopi nayo padasodhanavāre vināpi atthena vacanaṃ yujjatīti tattheva vutto, idha pana kāyasaṅkhārādīnaṃ vacīsaṅkhārādīhi aññattā ‘‘kāyasaṅkhāro vacīsaṅkhāro’’tiādināpi yamakāni vuttāni. Suddhasaṅkhāramūlacakkavāro panettha na gahitoti ayaṃ tāvettha pāḷivavatthāne viseso.

现在开始“身是身行”的词句解析品(padasodhanavāra)，其顺向有三，逆向有三，共六组双(yamaka)。在词句解析根本轮(padasodhanamūlacakkavāra)中，以每一行为根本各有两组，顺向六组，逆向六组，共十二组双。在纯行品(suddhasaṅkhāravāra)中，则不像在纯蕴品(suddhakhandhavāra)等处以“色是蕴，蕴是色”等方式说双，此处不说“身是行，行是身”，而是以“身行是语行”等方式，以身行为根本的有两组，以语行为根本的有一组，顺向三组，逆向三组，共六组双。是何原因？因为以纯粹单一词句的方式没有意义差别。然而，“身行”是由两个词构成而获得一个意义，此即是其差别，因此不以单一词句的方式说明。然而，“身是身行”等说法也可以成立，这种方式在词句解析品中即使没有意义其言说也成立，故仅在该处提及。然而，此处因为身行等与语行等不同，故亦提及“身行是语行”等双。纯行根本轮(suddhasaṅkhāramūlacakkavāra)在此没有采用，此乃巴利文排列上的特殊之处。

Pañhavissajjanesu [Pg.409] pana ‘‘kāyo kāyasaṅkhāroti? No, kāyasaṅkhāro kāyoti? No’’ti vā evaṃ sabbattha paṭisedho. Vissajjanānaṃ kāyādīnaṃ eva kāyasaṅkhārādināmattā. Na hi kāyādayo viya kāyasaṅkhārādīnaṃ nāmaṃ hoti, paṭilome pana na kāyo na kāyasaṅkhāroti yo kāyo na hoti, so kāyasaṅkhāropi na hotīti pucchāya attho, tassā kāyasaṅkhāro na kāyo kāyasaṅkhāroti kāyasaṅkhāro kāyo na hoti, kāyasaṅkhāroyeva paneso hoti, kāyañca kāyasaṅkhārañca ṭhapetvā avasesaṃ saṅkhatāsaṅkhatādibhedaṃ sabbaṃ na ca kāyo, na ca kāyasaṅkhāroti vissajjanaṃ. Sesesupi eseva nayo, itaresu ca anulomapaṭilomesu ‘‘kāyo kāyasaṅkhāroti? No, saṅkhārā vacīsaṅkhāroti? Vacīsaṅkhāro saṅkhāro ceva vacīsaṅkhāro ca, avasesā saṅkhārā, na vacīsaṅkhāro, na saṅkhārā na vacīsaṅkhāroti? Āmantā’’tiādinā sabbattha pucchāvissajjananayo veditabbo.

然而，在问答中，对“身是身行吗？不。身行是身吗？不”等，处处皆是否定。这是因为‘身’等并非‘身行’等的名称。然而，在逆向问法中，“不是身，也不是身行吗？”此问的含义是：“凡不是身者，也不是身行吗？”对此，回答是：“身行不是身，而是身行。”以及“除去身和身行，其余一切有为(saṅkhata)、无为(asaṅkhata)等法，既不是身，也不是身行。”其余之处亦复如是。至于其他的顺向与逆向问答，比如“身是身行吗？不。”“诸行是语行吗？语行既是行，也是语行；其余的行不是语行。”“既不是行，也不是语行吗？是的(āmantā)。”等等，所有问答的方式都应如此理解。

Pavattivāre pana ‘‘yassa kāyasaṅkhāro uppajjati, tassa vacīsaṅkhāro uppajjatīti? Vinā vitakkavicārehi assāsapassāsānaṃ uppādakkhaṇe tesaṃ kāyasaṅkhāro uppajjati, netaro, savitakkasavicāracittasamaṅgīnaṃ pana kāmāvacarasattānaṃ tadubhayampi uppajjati. Yassa vā pana…pe… uppajjatīti? Rūpārūpabhavikānaṃ vitakkavicāruppādakkhaṇe vacīsaṅkhārova uppajjati, netaro…pe… yathāvuttakāmāvacarānaṃ pana tadubhayaṃ uppajjati. Yassa kāyasaṅkhāro uppajjati, tassa cittasaṅkhāro uppajjatīti? Āmantā…pe… yassa vā pana…pe… uppajjatīti…pe… assāsapassāsānaṃ uppādakkhaṇe tadubhayaṃ uppajjati. Yassa vacīsaṅkhāro uppajjati, tassa cittasaṅkhāro uppajjatīti? Āmantā…pe… yattha kāyasaṅkhāro uppajjati, tattha vacīsaṅkhāro uppajjatīti[Pg.410]? Kāmāvacarasattānaṃ dutiyajjhāne tatiyajjhāne tattha kāyasaṅkhārova uppajjati, netaro, paṭhamajjhānādīsu pana tadubhayaṃ uppajjati. Yattha vā pana …pe… uppajjatīti? Kāmāvacare uppajjati, na rūpārūpabhavesu. Yattha kāyasaṅkhāro uppajjati, tattha cittasaṅkhāro uppajjatīti? Āmantā. Yattha vā pana…pe… uppajjatīti? Kāmāvacarasattānaṃ catutthajjhāne rūpārūpabhave ca tattha cittasaṅkhārova uppajjati, netaro, itarajjhānādīsu pana tadubhayaṃ uppajjatī’’tiādinā,

然而，在生起品(Pavattivāra)中：“若某人的身行生起，其语行也生起吗？”“于无寻(vitakka)无伺(vicāra)而有入出息生起的刹那，他们的身行生起，而非另一者；然而，对具足有寻有伺心(savitakkasavicāracitta)的欲界有情，两者都生起。”“又或者，若某人的……生起吗？”“对色界(rūpabhava)和无色界(arūpabhava)的有情，于寻伺生起的刹那，唯有语行生起，而非另一者……然而，对如前所说的欲界有情，两者都生起。”“若某人的身行生起，其心行也生起吗？”“是的。”……“又或者，若某人的……生起吗？”……“于入出息生起的刹那，两者都生起。”“若某人的语行生起，其心行也生起吗？”“是的。”……“于身行生起之处，语行也生起吗？”“对欲界有情，于第二禅(dutiyajjhāna)和第三禅(tatiyajjhāna)中，于彼处唯有身行生起，而非另一者；然而，于初禅(paṭhamajjhāna)等中，两者都生起。”“又或者，于……生起之处，……也生起吗？”“于欲界生起，不于色界和无色界生起。”“于身行生起之处，心行也生起吗？”“是的。”“又或者，于……生起之处，……也生起吗？”“对欲界有情，于第四禅(catutthajjhāna)中，以及于色界和无色界中，于彼处唯有心行生起，而非另一者；然而，于其他禅等中，两者都生起。”等内容。

‘‘Yassa kāyasaṅkhāro nuppajjati, tassa vacīsaṅkhāro nuppajjatīti? Vinā assāsapassāsehi vitakkavicārānaṃ uppādakkhaṇe tesaṃ kāyasaṅkhārova nuppajjati, netaro, sabbesaṃ cittassa bhaṅgakkhaṇe vinā assāsapassāsehi avitakkaavicāracittassa uppādakkhaṇe nirodhasamāpannānaṃ asaññasattānañca tadubhayampi nuppajjati…pe… yassa kāyasaṅkhāro nuppajjati, tassa cittasaṅkhāro nuppajjatīti…pe… sabbacittānaṃ bhaṅgakkhaṇe nirodhasamāpannānaṃ asaññasattānañca nuppajjatī’’tiādinā ca, ‘‘yattha kāyasaṅkhāro nuppajjati, tattha vacīsaṅkhāro nuppajjatīti…pe… catutthajjhānakkhaṇe rūpabhavādīsu nuppajjatī’’tiādinā ca, ‘‘yassa kāyasaṅkhāro uppajjittha, tassa vacīsaṅkhāro uppajjitthāti? Āmantā’’tiādinā, ‘‘yassa kāyasaṅkhāro nuppajjittha, tassa cittasaṅkhāro nuppajjitthāti? Natthī’’tiādinā, ‘‘yassa yattha kāyasaṅkhāro nuppajjittha, tassa tattha vacīsaṅkhāro nuppajjitthāti…pe… catutthajjhānaṃ samāpannānaṃ suddhāvāsānaṃ dutiye citte vattamāne asaññasattānaṃ tesaṃ tattha kāyasaṅkhāro ca nuppajjittha vacīsaṅkhāro cā’’tiādinā ca,

“若某人之身行不生起，其语行也不生起吗？于无出入息(assāsapassāsa)而有寻、伺生起的刹那，彼等之身行不生起，而非另一者；于一切心(citta)的坏灭刹那，于无出入息而有无寻无伺心(avitakkaavicāracitta)生起的刹那，以及对入灭尽定(nirodhasamāpatti)者和无想有情(asaññasatta)，两者都不生起。……若某人之身行不生起，其心行也不生起吗？……于一切心的坏灭刹那，以及对入灭尽定者和无想有情，都不生起。”等内容，以及“于身行不生起之处，语行也不生起吗？……于第四禅之刹那，以及于色有(rūpabhava)等处，都不生起。”等内容，又“若某人之身行曾生起，其语行也曾生起吗？是的。”等内容，“若某人之身行未曾生起，其心行也未曾生起吗？没有。”等内容，“若某人于何处身行未曾生起，其于彼处语行也未曾生起吗？……对已入第四禅者、当净居天(suddhāvāsa)的第二心现行时、对无想有情，彼等于彼处身行和语行都未曾生起。”等内容，

‘‘Yassa kāyasaṅkhāro uppajjissati, tassa vacīsaṅkhāro uppajjissatīti? Āmantā. Yassa vā pana…pe… uppajjissatīti? Yassa cittassa anantarā kāmāvacarānaṃ pacchimacittaṃ uppajjissati, rūpārūpabhave pacchimabhavikānaṃ vacīsaṅkhārova uppajjissati, na kāyasaṅkhāro[Pg.411], aññesaṃ pana tadubhayaṃ uppajjissatī’’tiādinā ca, ‘‘yassa kāyasaṅkhāro nuppajjissati, tassa vacīsaṅkhāro nuppajjissatīti…pe… pacchimacittasamaṅgīnaṃ yassa cittassa anantarā avitakkaavicāraṃ pacchimacittaṃ uppajjissati, tesaṃ tadubhayaṃ nuppajjissatī’’tiādinā sabbakālabhedesu yathānurūpato uppādavāre yojanānayo veditabbo. ‘‘Yassa kāyasaṅkhāro nirujjhati, tassa vacīsaṅkhāro nirujjhatīti…pe… paṭhamajjhānaṃ samāpannānaṃ kāmāvacarānaṃ assāsapassāsānaṃ bhaṅgakkhaṇe tadubhayaṃ nirujjhati. Yassa kāyasaṅkhāro nirujjhati, tassa cittasaṅkhāro nirujjhatīti? Āmantā’’tiādinā nirodhavāre, ‘‘yassa kāyasaṅkhāro uppajjati, tassa vacīsaṅkhāro nirujjhatīti? No’’tiādinā uppādanirodhavāre ca,

“若某人之身行将生起，其语行也将生起吗？是的。又或者，若某人之……将生起吗？对那些于此心之后，欲界有情的最后心将立即生起之人，以及对色有、无色有的最后有者，只有语行将生起，而非身行；然而，对其他人，两者都将生起。”等内容，以及“若某人之身行将不生起，其语行也将不生起吗？……对具足最后心者，即那些于此心之后，无寻无伺的最后心将立即生起之人，彼等之两者都将不生起。”等内容，于所有时分的差别中，应知于生起门中适用的方法。“若某人之身行灭，其语行也灭吗？……对已入初禅的欲界有情，于出入息的坏灭刹那，两者都灭。若某人之身行灭，其心行也灭吗？是的。”等内容，是在灭门中；“若某人之身行生起，其语行灭吗？否。”等内容，是在生起灭门中，

‘‘Yo kāyasaṅkhāraṃ parijānāti, so vacīsaṅkhāraṃ parijānātīti? Āmantā’’tiādinā pariññāvāre ca heṭṭhā vuttānusārena sabbattha pāḷinayo veditabbo.

“遍知身行者，彼亦遍知语行吗？是的。”等内容，是在遍知门中。于一切处，皆应依照前文所述而知巴利圣典的理路。

Pavattivāre panettha paccuppannakāle puggalavārassa anulomanaye kāyasaṅkhāramūlakāni dve, vacīsaṅkhāramūlakaṃ ekanti tīṇeva yamakāni labbhanti. Tassa paṭilomanayepi okāsavārādīsupi eseva nayo. Evamettha sabbavāresu tiṇṇaṃ tiṇṇaṃ yamakānaṃ vasena yamakagaṇanā veditabbā. Atthavinicchaye panettha idaṃ lakkhaṇaṃ – imasmiṃ hi saṅkhārayamake ‘‘assāsapassāsānaṃ uppādakkhaṇe, vitakkavicārānaṃ uppādakkhaṇe’’tiādivacanato (yama. 2.saṅkhārayamaka.19) paccuppannādikālabhedo pavattivasenāpi gahetabbo, na cutipaṭisandhivaseneva. ‘‘Dutiyajjhāne tatiyajjhāne tattha kāyasaṅkhāro uppajjatī’’tiādivacanato (yama. 2.saṅkhārayamaka.21) ca jhānampi okāsavasena gahitanti veditabbaṃ. Evamettha yaṃ yaṃ labbhati, tassa tassa vasena atthavinicchayo [Pg.412] veditabbo. Tatridaṃ nayamukhaṃ – ‘‘vinā vitakkavicārehī’’ti dutiyatatiyajjhānavasena vuttaṃ, na catutthajjhānavasena tattha assāsapassāsānaṃ abhāvato. ‘‘Cittassa bhaṅgakkhaṇe’’ti idaṃ kāyasaṅkhārassa ekantacittasamuṭṭhānattā vuttaṃ, uppajjamānameva hi cittaṃ rūpaṃ, arūpaṃ vā samuṭṭhāpeti, na bhijjamānaṃ, ṭhitaṃ vā. ‘‘Pacchimacittasamaṅgīna’’nti sabbapacchimena appaṭisandhikacittena samaṅgīnaṃ khīṇāsavānaṃ. ‘‘Avitakkaavicāraṃ pacchimacitta’’nti ettha rūpāvacarānaṃ dutiyajjhānikādicuticittavasena, arūpāvacarānañca catutthajjhānikacuticittavasena attho gahetabbo.

于此，在流转门(pavattivāra)中，于现在时(paccuppannakāla)，就人(puggala)门的顺次而言，以身行为根本的有二，以语行为根本的有一，如此共得三种双论。其逆次及处所门(okāsavāra)等中，理路亦同此。如是，于此，在一切门中，当知皆以三组双论为基准进行计算。于此，在义的抉择中，有如下特征：在此行双论中，由“于出入息生起之刹那，于寻伺生起之刹那”等语，应知现在等时之差别亦依流转而取，非唯依死与结生而取。又由“于第二禅、第三禅中，彼处身行生起”等语，当知禅那亦依处所而取。如是，于此，凡可得者，皆应依其各自之方式抉择其义。此处之理趣如下：“离寻伺”是依第二、第三禅那而说，非依第四禅那，因彼处无出入息故。“于心之坏灭刹那”一语，是因身行必由心生而说，盖唯有正在生起之心才能生起色法或无色法，而非正在坏灭或安住之心。“具足最后心者”指具足最终无结生心之漏尽者。“无寻无伺之最后心”，此处应取色界第二禅那等之死心，以及无色界第四禅那之死心的意义。

‘‘Yassa kāyasaṅkhāro nirujjhati, tassa cittasaṅkhāro nirujjhatī’’ti ettha niyamato kāyasaṅkhārassa cittasaṅkhārena saddhiṃ ekakkhaṇe nirujjhanato ‘‘āmantā’’ti paṭivacanaṃ dinnaṃ na ekacittakkhaṇikattā. Cittasaṅkhāro hi kāyasaṅkhārena vināpi uppajjati ca nirujjhati ca. Kāyasaṅkhāro pana cittasamuṭṭhānattā yena cittena saddhiṃ uppajjati, tato paṭṭhāya sattarasamena saddhiṃ nirujjhati, esā cittasamuṭṭhānarūpassa dhammatā. Yaṃ pana vibhaṅgappakaraṇassa sīhaḷaṭṭhakathāya ‘‘cittasamuṭṭhānarūpaṃ sattarasamacittassa uppādakkhaṇe nirujjhatī’’ti vuttaṃ, taṃ imāya pāḷiyā virujjhati. ‘‘Yassa kāyasaṅkhāro uppajjati, tassa vacīsaṅkhāro nirujjhatī’’ti ettha yasmā kāyasaṅkhāro cittassa uppādakkhaṇe uppajjati, na ca tasmiṃ khaṇe vitakkavicārā nirujjhanti, tasmā ‘‘no’’ti paṭisedho kato. Iminā nayamukhena sabbattha vinicchayo veditabbo. Ayaṃ saṅkhārayamakamātikatthasaṃvaṇṇanānayo.

“若某人之身行灭，其心行亦灭。”于此，之所以回答“是(āmantā)”，是因为身行必定与心行于同一刹那坏灭，而非因其为同一心刹那之故。心行实可离于身行而生起与坏灭。然而身行，因其由心所生，故与某心一同生起，并从彼时起，与第十七个心一同坏灭，此乃心生色法(cittasamuṭṭhānarūpa)之法性。至于《分别论》(Vibhaṅgappakaraṇa)的僧伽罗义注(Sīhaḷaṭṭhakathā)中所说“心生色法于第十七心之生起刹那坏灭”，此说与此段巴利圣典相违。“若某人之身行生起，其语行即坏灭。”于此，因身行于心之生起刹那生起，而于彼刹那寻伺(vitakkavicāra)并未坏灭，故以“否(no)”作否定。应以此理趣于一切处作抉择。此为行双论论母义之释义理趣。

Anusayayamakamātikatthavaṇṇanā

随眠双论论母义释义

Anusayayamakamātikāya pana pāḷivavatthānaṃ tāva evaṃ veditabbaṃ. Anusayayamakepi khandhayamakamātikādīsu viya desanaṃ [Pg.413] akatvā aññena nayena pāḷidesanā katā. Kathaṃ? Paṭhamaṃ tāva paricchedavāro paricchinnuddesavāroti dve vārā uddesavasena desitā, tato uppattiṭṭhānavāroti eko khuddakavāro. Tato anusayavāro sānusayavāro pajahanavāro pariññāvāro pahīnavāro uppajjanavāro dhātuvāroti anusaye yojetvā yamakavasena papañcato niddiṭṭhā satta mahāvārāti aṭṭhakaniddesavasena desitā, evaṃ dasahi vārehi anusayayamakadesanā katā. Tesu ye ime hi paricchedavārotiādinā dve vārā uddesavasena vuttā, te idha anusayayamakamātikāti gahetabbā.

于随眠双论(Anusayayamaka)的论母(mātikā)中，首先应如是了知巴利圣典的判定。在随眠双论中，亦未如蕴双论论母(Khandhayamakamātikā)等那样进行教示，而是以另一种理趣宣说了巴利圣典。如何宣说？首先，以总说的方式教示了章(pariccheda)门与已定总说门此二门。其次，是生起处门此一小门。然后，随眠门、有随眠门、断门、遍知门、已断门、生起门、界门，此七大门，是结合随眠，以双论的方式详尽地加以解释，并以八法解释的方式进行教示。如是，以十门宣说了随眠双论。其中，以“章门”等方式总说之二门，于此应取为随眠双论的论母。

Tattha hi satta anusayāti ayaṃ gaṇanāya paricchinditvā anusayānaṃ desitattā paricchedavāro nāma. Kāmarāgānusayo…pe… avijjānusayoti ayaṃ paricchedavasena paricchinnānaṃ nāmamattaṃ uddisitvā ‘‘ime nāma te’’ti desitattā paricchinnuddesavāro nāma. Tattha anuttānatthato tāva anusayāti kenaṭṭhena anusayā? Anusayanaṭṭhena. Ko esa anusayanaṭṭho nāmāti? Appahīnaṭṭho. Kāmarāgānusayādayo hi appahīnaṭṭhena tassa tassa santāne anusenti nāma, tasmā ‘‘anusayā’’ti vuccanti, anusentīti ca taṃ taṃ anurūpaṃ kāraṇaṃ labhitvā uppajjantīti attho. Athāpi siyā – anusayanaṭṭho nāma appahīnākāro, appahīnākāro ca na uppajjati, tasmā anusayā na uppajjantīti. Tatridaṃ paṭivacanaṃ – appahīnākāro anusayo, anusayoti pana appahīnaṭṭhena thāmagatakileso vuccati, so cittasampayutto sārammaṇo sappaccayaṭṭhena sahetuko ekantākusalova hoti kathāvatthusmiṃ (kathā. 554 ādayo) anusayānaṃ cittavippayuttabhāvassa paṭisedhitattā[Pg.414], so ca atītopi hoti, anāgatopi paccuppannopi, tasmā uppajjatīti vattuṃ yuttaṃ. Tathā hi dhammasaṅgahe mohassa padabhājane 317 ‘‘avijjānusayo avijjāpariyuṭṭhānaṃ…pe… ayaṃ tasmiṃ samaye moho hotī’’ti (dha. sa. 390). Imasmiñca yamake uppajjanavāre ‘‘yassa kāmarāgānusayo uppajjati, tassa paṭighānusayo uppajjatī’’tiādi vuttaṃ, tasmā ‘‘anusentīti taṃ taṃ anurūpaṃ kāraṇaṃ labhitvā uppajjantī’’ti yaṃ vuttaṃ, taṃ suvuttanti veditabbaṃ. Kāmarāgānusayoti kāmarāgo ca so appahīnaṭṭhena anusayo cāti kāmarāgānusayo. Sesapadesupi eseva nayo. Ayaṃ tāvettha anuttānattho. Atthavinicchayo panetthāpi niddesanayamukhadassanavaseneva hoti, niddeso cettha heṭṭhā vutto.

在此，“七种随眠”是依数目限定而说明随眠，故称为“章分”(paricchedavāra)。“欲贪随眠……乃至无明随眠”，这是依此限定，只列出被限定的名称，然后宣说“这些就是它们”，故称为“限定列举分”(paricchinnuddesavāra)。其中，首先就其不显了义而言，随眠(anusaya)是以何种意义为随眠呢？以随眠(anusayana)的意义。此随眠的意义是什么呢？即是未断的意义。欲贪随眠等因为有未断的意义，故在各自的相续中随眠(anusenti)，因此称为“随眠”，而“随眠”意指它们获得相应的因缘而生起。或者有人会说：随眠的意义是指未断的状态，而未断的状态不会生起，因此随眠不会生起。对此应如此回答：未断的状态即是随眠，而随眠是指以未断的意义存在的强力烦恼(thāmagatakilesa)，它与心相应、有对象、有因缘，完全是不善的，如同在《论事》(Kathāvatthu)中否定了随眠与心不相应一样。而且，此随眠也可能是过去、未来或现在的，因此说它会生起是合理的。如同《法集》(Dhammasaṅgaṇī)在分析痴(moha)时说：“无明随眠即是无明缠(avijjāpariyuṭṭhānaṃ)……此时此即是痴。”而且，《双论》(Yamaka)的生起分(Uppajjanavāra)中说：“若生起欲贪随眠，则生起瞋恚随眠(paṭighānusaya)”等等，因此前面所说“获得相应的因缘而生起”是正确的说法。欲贪随眠，是指欲贪，也是指因为未断的意义而成为随眠，故称为欲贪随眠。其余词语的解释亦是如此。这就是这里的不显了义。而其义之抉择，在此也只能通过解释(niddesa)之方法的开示来了解，而其解释已于下方宣说。

Uppattiṭṭhānavārādayo aṭṭha vārā ca, tatrāyaṃ pāḷivavatthānānupubbikāmukhamattappakāsanā. Tesaṃ hi paṭhamo anusayānaṃ uppattiṭṭhānavāro nāma. Tattha vārabhedo yamakayojanavāre natthi, itaresu pana sattasu mahāvāresu atthi. Tesu hi paṭhamo anusayavāro anulomapaṭilomanayavasena duvidho hoti. Tattha anulomanaye ‘‘yassa yattha…pe… anusetī’’ti puggalokāsatadubhayanāmavasena tayo antaravārā honti, tesu ekekasmiṃ ekamūlakadvimūlakatimūlakacatumūlakapañcamūlakachamūlakānaṃ vasena yamakabhedā honti. Yathā ca anulomanaye, evaṃ paṭilomanayepi veditabbā. Yathā cettha anusayavāre, evaṃ sānusayavārapajahanavārapariññāvārapahīnavārauppajjanavāresu pañcasupi. Ayaṃ panettha purimesu tīsu vāresu viseso. Okāsavāre ‘‘yattha tatthā’’ti avatvā ‘‘yato tato’’ti nissakkavacanena desanā katā. Sesaṃ tādisameva[Pg.415]. Yo panāyaṃ sabbapacchimo dhātuvāro nāma, so pucchāvāro vissajjanavāroti dvidhā ṭhito. Tattha pucchāvāro anulomapaṭilomavasena duvidho. Tassāvasāne pucchānukkamena vissajjanaṃ katanti. Evaṃ tāvettha pāḷivavatthānaṃ veditabbaṃ.

有生起处分(Uppattiṭṭhānavāra)等八分。于此，此乃圣典(Pāḷi)次第安排之纲要说明。其中，第一是诸随眠的生起处分。于此，在双论应用分(Yamakayojanavāra)中没有诸分之别，但在其余七大分中则有。其中，第一随眠分(Anusayavāra)依顺(anuloma)、逆(paṭiloma)两种方法而有二种。于此，在顺方法中，依“于某人于某处……随眠”之句，通过人(puggala)、处所(okāsa)及此二者之名，而有三中间分(antaravāra)。于此三者中，每一分又依一根、二根、三根、四根、五根、六根而有双论(yamaka)之别。如于顺方法，于逆方法亦当如是知。又如于此随眠分，于有随眠分(Sānusayavāra)、断分(Pajahanavāra)、遍知分(Pariññāvāra)、已断分(Pahīnavāra)、生起分(Uppajjanavāra)此五分中亦然。此乃此处前三分中之差别。在处所分(Okāsavāra)中，不说“于何处”(yattha tattha)，而是用“从何处”(yato tato)这样无主语之语进行宣说，其余则相同。至于那最后的，名为界分(Dhātuvāra)，其分为提问分(Pucchāvāra)和解答分(Vissajjanavāra)二种。其中，提问分依顺、逆方法而有二种。在其结尾，依提问之次第而作解答。如是，当知此处圣典之安排。

Tatridaṃ aṭṭhannaṃ vārānaṃ ādito paṭṭhāya mukhamattadassanaṃ. ‘‘Kattha kāmarāgānusayo anuseti? Kāmadhātuyā dvīsu vedanāsu ettha kāmarāgānusayo anuseti. Kattha paṭighānusayo anuseti? Dukkhāya vedanāya…pe… mānānusayo kāmadhātuyā dvīsu vedanāsu rūpadhātuyā arūpadhātuyā ca anuseti. Diṭṭhānusayo, vicikicchānusayo ca sabbasakkāyapariyāpannesu dhammesu, bhavarāgānusayo rūpārūpadhātūsu, avijjānusayo sabbasakkāyapariyāpannesu dhammesu anusetī’’ti ayaṃ tāva paṭhamavāre pāḷinayo.

此乃从八分之首开始的纲要开示：“欲贪随眠于何处随眠？于欲界二受中，欲贪随眠于此随眠。瞋恚随眠于何处随眠？于苦受中……慢随眠于欲界二受、色界及无色界中随眠。见随眠、疑随眠于一切有身所摄法中随眠，有贪随眠于色界、无色界中随眠，无明随眠于一切有身所摄法中随眠。”此即第一分之圣典理路。

Tattha kāmadhātuyā dvīsu vedanāsūti kāmāvacarabhūmiyaṃ sukhāya ceva upekkhāya cāti dvīsu vedanāsu, kāmarāgānusayo pana sahajātavasena, ārammaṇavasena cāti dvīhākārehi anuseti uppajjati, tattha akusalāhi sukhaupekkhāhi sahajātopi hutvā tā ārammaṇaṃ katvāpi uppajjati. Avasesā pana kāmāvacarakusalavipākakiriyavedanā ārammaṇameva katvā uppajjati, imāsu vedanāsu anusayamāno cesa tāhi vedanāhi sampayuttesu saññāsaṅkhāraviññāṇesupi anusetiyeva. Imāsaṃ pana vedanānaṃ assādaṭṭhena kāmarāgānusayuppattiyā sesasampayuttehi padhānattā, oḷārikattena veneyyānaṃ subodhattā ca dvīsu vedanāsuyeva anusetīti vuttaṃ, evaṃ uparipi. Na kevalañcesa anusayamāno imāsu dvīsu vedanāsuyeva, vedanāsampayuttesu dhammesu ca anuseti, iṭṭhesu [Pg.416] pana rūpādīsupi anuseti eva. Vuttampi cetaṃ vibhaṅgappakaraṇe ‘‘yaṃ loke piyarūpaṃ sātarūpaṃ, ettha sattānaṃ kāmarāgānusayo anusetī’’ti (vibha. 816), etthānusayayamakepi vuttaṃ ‘‘dukkhāya vedanāya rūpadhātuyā ettha kāmarāgānusayo nānusetī’’tiādi. Etena vuttāvasesarūpādīsu chasupi ārammaṇesu anusetīti vuttaṃ hoti. Idha pana taṃ sabbaṃ avatvā kiñcideva padhānattādinā kāraṇena vuttanti gahetabbaṃ.

于彼，欲界中“于二受中”者，谓于欲界地之乐受与舍受此二受中。欲贪随眠以俱生与所缘二种方式潜伏、生起。其中，于不善之乐、舍受，既俱生，亦能缘之而生起。其余欲界善、异熟、唯作之受，则仅能缘之而生起。此随眠潜伏于此等受时，亦潜伏于与彼受相应之想、行、识中。然因此等受以其味成为欲贪随眠生起之主要原因，胜于其他相应法；又因其粗显，易为所化有情了知，故说“于二受中潜伏”。之后亦然。此随眠不仅潜伏于此二受及与受相应之法中，亦潜伏于可意之色等所缘中。如《分别论》(Vibhaṅga)中所说：“世间中凡是可喜、可意之色，于彼，有情之欲贪随眠即潜伏。”(Vibh. 816) 于《随眠双论》(Anusaya-yamaka)中亦说：“于苦受、于色界，欲贪随眠不潜伏。”等。由此可知，亦潜伏于前述所余之色等六种所缘中。此处虽未尽说，但应理解为是因主要等原因而如是说。

Dukkhāyāti ettha paṭighacittasampayuttā dve domanassavedanā, kāyaviññāṇasampayuttā dukkhavedanā cāti tisso vedanā, taṃ sampayuttā ca dhammā, aniṭṭhā cha rūpādayo dhammā paṭighānusayasahajātavasena, ārammaṇavasena ca yathārahaṃ anusayanaṭṭhānaṃ. Kiṃ pana itarā dve vedanā iṭṭhārammaṇaṃ vā paṭighassa ārammaṇaṃ na hontīti? No na honti. Parihīnajjhānassa hi naṭṭhaṃ iṭṭhaṃ sasampayuttadhammaṃ jhānamārabbha domanassaṃ uppajjati, taṃ pana ārammaṇamattameva, nānusayanaṭṭhānaṃ iṭṭhattā. Aniṭṭhameva hi iṭṭhato paṭihanananimittaṃ, yaṃ pana tatthuppannaṃ, tassa paṭighamattameva hoti, na paṭighānusayoti. Paṭighānusayo hi aniṭṭhārammaṇe paṭihananavasena uppanno thāmagato kileso, itaro domanassena saddhiṃ uppannopi attano paṭihananakiccassa akaraṇato paṭighānusayo na hoti, abbohārikattaṃ gacchati. Yathā hi pāṇātipātacetanāya saddhiṃ uppannopi byāpādo manokammaṃ nāma na hoti, abbohārikattaṃ gacchati, evanti gahetabbaṃ. Teneva nekkhammassitaṃ domanassaṃ sevitabbaṃ vuttaṃ. Mānānusayassa pana dukkhadomanassavajjitā sabbe lokiyā dhammā anusayanaṭṭhānaṃ. ‘‘Dukkhāya vedanāya apariyāpanne ettha…pe… mānānusayo ca nānusetī’’ti hi [Pg.417] vuttaṃ. Diṭṭhānusayavicikicchānusayānaṃ pana lokuttaravajjitā sabbepi dhammā anusayanaṭṭhānaṃ. Tena vuttaṃ ‘‘sabbasakkāyapariyāpannesu dhammesū’’ti. Tattha saṃsāravaṭṭanissitaṭṭhena sakkāyapariyāpannesu sabbadhammesūti attho. Evaṃ avijjānusayopi veditabbo. Sabbattha ca sahajātārammaṇabhedo heṭṭhā vuttanayeneva veditabbo.

此处“于苦受中”者，谓与瞋心相应之二忧受，及与身识相应之苦受，此三受也。与此相应之法，及不可意之色等六法，是瞋恚随眠(paṭighānusaya)以俱生或所缘方式，如其所应潜伏之处。然则，其他二受难道不成为可意所缘或瞋恚的所缘吗？并非不是。于退失禅定者，缘于已失之可意禅那及其相应法，而生起忧。然彼仅为所缘，非随眠处，因其所缘是可意的。唯不悦意境才是违逆之相，于彼所生起的仅是瞋，非瞋恚随眠。瞋恚随眠乃缘不悦意境，以违逆方式生起而坚固之烦恼。其他与忧俱生者，因不作其违逆之事，故非瞋恚随眠，而不被计取(abbohārika)。犹如与杀生思(cetanā)俱生之瞋(byāpāda)，不名为意业，而不被计取，当如是知。是故说应修习依止出离之忧。至于慢随眠(mānānusaya)，除苦受与忧受外，一切世间法皆是其潜伏处。如经中所说：“于苦受中……慢随眠不潜伏。”至于见随眠(diṭṭhānusaya)与疑随眠(vicikicchānusaya)，除出世间法外，一切法皆是其潜伏处。故说“于一切萨迦耶所摄法中”。此处“萨迦耶所摄诸法”，义为依止轮回流转之诸法。无明随眠(avijjānusaya)亦应如是了知。于一切处，俱生与所缘之别，当如前述之理了知。

Bhavarāgānusayo pana kiñcāpi diṭṭhivippayuttesu catūsu cittesu uppajjanato sahajātavasena kāmadhātuyā dvīsu vedanāsu anusetīti vattabbo bhaveyya, so pana yasmā rūpārūpāvacaramevārammaṇaṃ labhati, na kāmāvacarārammaṇameva, anusayānaṃ pana taṃ na anusayanaṭṭhānaṃ, tasmā ārammaṇavasena niyamaṃ akatvā ‘‘rūpadhātuyā arūpadhātuyā ettha bhavarāgānusayo anusetī’’ti vuttaṃ. Taṃ rāgavasena so ca sabbopi rāgo kāmarāgānusayo gahetabboti ayaṃ uppattiṭṭhānavāre nayo.

有贪随眠(bhavarāgānusaya)者，虽从于四种见不相应心中生起，以俱生方式，可说于欲界二受中潜伏；然彼仅得色界、无色界所缘，非欲界所缘，而彼（欲界所缘）非随眠处。是故不依所缘作限定，而说“于色界、无色界中，有贪随眠潜伏”。就（欲界之）贪而言，所有此贪皆应视为欲贪随眠。此乃生起处品(uppattiṭṭhānavāra)之理路。

Itaresu pana sattasu mahāvāresu tāva ‘‘yassa kāmarāgānusayo anuseti, tassa paṭighānusayo anusetīti? Āmantā. Yassa vā pana paṭighānusayo anuseti, tassa kāmarāgānusayo anusetīti? Āmantā. Yassa kāmarāgānusayo anuseti, tassa mānānusayo anusetīti? Āmantā. Yassa vā pana mānānusayo anuseti, tassa kāmarāgānusayo anusetīti? Anāgāmissa mānānusayo anuseti, no ca tassa kāmarāgānusayo anuseti, tiṇṇaṃ puggalānaṃ mānānusayo ca anuseti, kāmarāgānusayo ca anuseti. Yassa kāmarāgānusayo anuseti, tassa diṭṭhānusayo anusetīti? Dvinnaṃ puggalānaṃ kāmarāgānusayo anuseti, no ca…pe… diṭṭhānusayo ca anuseti, yassa vā pana…pe… āmantā. Yassa kāmarāgānusayo anuseti, tassa vicikicchānusayo [Pg.418] anusetī’’ti pucchāyapi diṭṭhānusayasadisameva vissajjanaṃ. Yassa kāmarāgānusayo anuseti, tassa bhavarāgānusayo anusetīti? Āmantā. Yassa vā pana…pe… anusetīti…pe… tiṇṇaṃ puggalānaṃ bhavarāgānusayo ca anuseti, kāmarāgānusayo ca anuseti. Avijjānusayepi eseva nayo. Iminā nayena paṭighānusayādimūlikāsu pucchāsu vissajjananayo veditabbo. Ayaṃ ekamūlake nayo.

至于其余七大章(mahāvāra)中，首先：“若于某人，欲贪随眠(kāmarāgānusaya)潜伏，其人瞋恚随眠(paṭighānusaya)也潜伏吗？”“是的。”“又，若于某人，瞋恚随眠潜伏，其人欲贪随眠也潜伏吗？”“是的。”“若于某人，欲贪随眠潜伏，其人慢随眠(mānānusaya)也潜伏吗？”“是的。”“又，若于某人，慢随眠潜伏，其人欲贪随眠也潜伏吗？”“于不还者(Anāgāmī)，慢随眠潜伏，但其欲贪随眠不潜伏；于三种人(puggala)，慢随眠和欲贪随眠都潜伏。”“若于某人，欲贪随眠潜伏，其人见随眠(diṭṭhānusaya)也潜伏吗？”“于两种人，欲贪随眠潜伏，但其见随眠不潜伏；于（另）两种人，欲贪随眠和见随眠都潜伏。又，若于某人……是的。”“若于某人，欲贪随眠潜伏，其人疑随眠(vicikicchānusaya)也潜伏吗？”对此问题的回答也与见随眠类似。“若于某人，欲贪随眠潜伏，其人有贪随眠(bhavarāgānusaya)也潜伏吗？”“是的。”“又，若于某人……潜伏吗？……于三种人，有贪随眠和欲贪随眠都潜伏。于无明随眠(avijjānusaya)也是同样的理趣。应依照此理趣，了知以瞋恚随眠等为根的诸问的回答之理。此为单根(ekamūlaka)之理趣。

Yassa kāmarāgānusayo ca paṭighānusayo ca anuseti, tassa mānānusayo anusetīti? Āmantā. Dvinnaṃ dvimūlikā…pe… pañcamūlikānaṃ pana ekamūle vuttānusārena vissajjananayo ñātabbo. Tatrāyaṃ pacchimānusaye yojanā – ‘‘yassa kāmarāgānusayo ca paṭighānusayo ca mānānusayo ca diṭṭhānusayo ca vicikicchānusayo ca bhavarāgānusayo ca anuseti, tassa avijjānusayo anusetīti? Āmantā. Yassa vā pana avijjānusayo anuseti, tassa kāmarāgānusayo ca…pe… bhavarāgānusayo ca anusetīti? Anāgāmissa avijjānusayo ca mānānusayo ca bhavarāgānusayo ca anuseti, na itare, dvinnaṃ puggalānaṃ avijjānusayo ca kāmarāgapaṭighamānabhavarāgānusayā ca anusenti, na diṭṭhivicikicchānusayā, puthujjanassa pana sabbepi anusentī’’ti ayaṃ puggalavāre nayo.

“若于某人，欲贪随眠和瞋恚随眠都潜伏，其人慢随眠也潜伏吗？”“是的。”至于二根(dvimūlika)……乃至五根(pañcamūlika)的情况，应按照单根(ekamūlaka)中所述的回答之理来了知。此处是对最后随眠的应用——‘若于某人，欲贪随眠、瞋恚随眠、慢随眠、见随眠、疑随眠和有贪随眠都潜伏，其人无明随眠也潜伏吗？’‘是的。’‘又，若于某人，无明随眠潜伏，其人欲贪随眠……乃至有贪随眠也潜伏吗？’‘于不还者(Anāgāmī)，无明随眠、慢随眠和有贪随眠潜伏，但其他随眠不潜伏；于两种人，无明随眠，以及欲贪、瞋恚、慢、有贪诸随眠潜伏，但见随眠和疑随眠不潜伏；而于凡夫(puthujjana)，则所有随眠都潜伏。’此为补特伽罗品(puggalavāra)之理趣。

Okāsavāre pana ‘‘yattha kāmarāgānusayo anuseti, tattha paṭighānusayo anusetīti? No. Yattha vā pana…pe… anusetīti? No. Yattha kāmarāgānusayo anuseti, tattha mānānusayo anusetīti? Āmantā. Yattha vā pana mānānusayo anuseti, tattha kāmarāgānusayo anusetīti? Rūpadhātuyā arūpadhātuyā ettha mānānusayo anuseti[Pg.419], na kāmarāgānusayo, kāmadhātuyā dvīsu vedanāsu tadubhayaṃ anuseti. Yattha kāmarāgānusayo…pe… anusetīti? Āmantā. Yattha vā pana…pe… anusetīti? Dukkhāya vedanāya rūpadhātuyā arūpadhātuyā ettha vicikicchānusayo anuseti, na kāmarāgānusayo, kāmadhātuyā dvīsu vedanāsu tadubhayaṃ anuseti. Yattha kāmarāgānusayo…pe… anuseti, tattha bhavarāgānusayo anusetīti? No. Yattha vā pana…pe… no. Yattha kāmarāgānusayo anuseti, tattha avijjānusayo anusetīti? Āmantā. Yattha vā pana…pe… anusetīti? Dukkhāya vedanāya rūpārūpadhātuyā ettha avijjānusayo anuseti, na kāmarāgānusayo, kāmadhātuyā dvīsu vedanāsu tadubhayaṃ anuseti.

至于处所品(okāsavāra)的理趣，则如下：“在欲贪随眠潜伏之处，瞋恚随眠也潜伏吗？”“不。”“或者在瞋恚随眠潜伏之处，欲贪随眠也潜伏吗？”“不。”“在欲贪随眠潜伏之处，慢随眠也潜伏吗？”“是的。”“或者在慢随眠潜伏之处，欲贪随眠也潜伏吗？”“在色界(rūpadhātu)和无色界(arūpadhātu)中，慢随眠于此潜伏，但欲贪随眠不潜伏；在欲界(kāmadhātu)的两种受中，两者都潜伏。”“在欲贪随眠潜伏之处，疑随眠也潜伏吗？”“是的。”“或者在疑随眠潜伏之处，欲贪随眠也潜伏吗？”“在苦受(dukkhā vedanā)中，以及色界和无色界，疑随眠于此潜伏，但欲贪随眠不潜伏；在欲界的两种受中，两者都潜伏。”“在欲贪随眠潜伏之处，有贪随眠也潜伏吗？”“不。”“或者在有贪随眠潜伏之处，欲贪随眠也潜伏吗？”“不。”“在欲贪随眠潜伏之处，无明随眠也潜伏吗？”“是的。”“或者在无明随眠潜伏之处，欲贪随眠也潜伏吗？”“在苦受中，以及色界和无色界，无明随眠于此潜伏，但欲贪随眠不潜伏；在欲界的两种受中，两者都潜伏。”

Yattha paṭighānusayo anuseti, tattha mānānusayo anusetīti? No. Yattha vā pana…pe… no. Yattha paṭighānusayo anuseti, tattha diṭṭhānusayo vicikicchānusayo anusetīti? Āmantā. Yattha vā pana…pe… anusetīti? Kāmadhātuyā dvīsu vedanāsu rūpārūpadhātuyā ettha vicikicchānusayo anuseti, na paṭighānusayo, dukkhāya pana vedanāya tadubhayaṃ anuseti. Yattha paṭighānusayo anuseti, tattha bhavarāgānusayo anusetīti? No. Yattha vā pana…pe… no. Yattha paṭighānusayo anuseti, tattha avijjānusayo anusetīti? Āmantā. Yattha vā pana…pe… anusetīti…pe… dukkhāya vedanāya tadubhayaṃ anuseti, aññattha avijjānusayo ca.

于嗔恚随眠潜伏之处，慢随眠亦潜伏吗？不。又或于慢随眠潜伏之处……不。于嗔恚随眠潜伏之处，见随眠、疑随眠亦潜伏吗？诚然。又或于见随眠、疑随眠潜伏之处……亦潜伏吗？于欲界二受及色、无色界，于此疑随眠潜伏，而非嗔恚随眠；然于苦受，二者皆潜伏。于嗔恚随眠潜伏之处，有贪随眠亦潜伏吗？不。又或于有贪随眠潜伏之处……不。于嗔恚随眠潜伏之处，无明随眠亦潜伏吗？诚然。又或于无明随眠潜伏之处……亦潜伏吗？……于苦受，二者皆潜伏；于他处，则有无明随眠。

Yattha mānānusayo anuseti, tattha diṭṭhānusayo vicikicchānusayo anusetīti? Āmantā. Yattha vā pana…pe… anusetīti? Dukkhāya vedanāya diṭṭhānusayova, netaro[Pg.420], tadaññesu sabbattha anuseti. Yattha mānānusayo anuseti, tattha bhavarāgānusayo anusetīti? Kāmadhātuyā dvīsu vedanāsu mānānusayo, netaro, rūpārūpadhātuyā pana tadubhayaṃ anuseti. Yattha vā pana…pe… āmantā. Yattha mānānusayo anuseti, tattha avijjānusayo…pe… āmantā. Yattha vā pana…pe… anusetīti? Dukkhavedanaṃ ṭhapetvā tadaññāsu sabbattha tadubhayaṃ anuseti. Yattha diṭṭhānusayo, tattha vicikicchānusayo…pe… āmantā. Yattha diṭṭhānusayo, tattha bhavarāgānusayo anusetīti? Kāmadhātuyā tīsu vedanāsu diṭṭhānusayova, rūpārūpabhavesu tadubhayaṃ anuseti. Yattha vā pana…pe… āmantā. Yattha diṭṭhānusayo anuseti, tattha avijjānusayo…pe… āmantā. Yattha vā pana…pe… āmantā. Esa nayo vicikicchāmūlakesupi. Yattha bhavarāgānusayo, tattha avijjānusayo anusetīti? Āmantā. Yattha vā pana…pe… anuseti, tattha kāmadhātuyā tīsu vedanāsu avijjānusayova, rūpārūpabhavesu pana tadubhayaṃ anusetī’’ti ayamettha ekamūlanayo.

于慢随眠潜伏之处，见随眠、疑随眠亦潜伏吗？诚然。又或……潜伏吗？于苦受，唯有见随眠，而非他者；于其他一切处，二者皆潜伏。于慢随眠潜伏之处，有贪随眠亦潜伏吗？于欲界二受，有慢随眠，而非他者；然于色、无色界，二者皆潜伏。又或……诚然。于慢随眠潜伏之处，无明随眠……诚然。又或……潜伏吗？除置苦受，于其他一切处，二者皆潜伏。于见随眠之处，疑随眠……诚然。于见随眠之处，有贪随眠亦潜伏吗？于欲界三受，唯有见随眠；于色、无色有，二者皆潜伏。又或……诚然。于见随眠潜伏之处，无明随眠……诚然。又或……诚然。此理路于以疑为根本者亦然。于有贪随眠潜伏之处，无明随眠亦潜伏吗？诚然。又或……潜伏吗？于欲界三受，唯有无明随眠；然于色、无色有，二者皆潜伏。此为此处之单根本理路。

‘‘Yassa…pe… nānuseti. Yassa…pe… nānuseti mānānusayo, arahato pana tadubhayampi nānuseti. Yassa vā pana…pe… āmantā. Yassa kāmarāgānusayo nānuseti, tassa diṭṭhānusayo vicikicchānusayo nānusetīti? Āmantā. Yassa vā pana…pe… nānusetīti? Dvinnaṃ puggalānaṃ vicikicchānusayova nānuseti, netaro, anāgāmiarahantānaṃ tadubhayampi nānusetī’’tiādinā nayena puggalavāre,

“于某人……不潜伏。于某人……慢随眠不潜伏，然于阿罗汉，则二者皆不潜伏。又或……诚然。若于某人，欲贪随眠不潜伏，则于彼人，见随眠、疑随眠亦不潜伏吗？诚然。又或……不潜伏吗？于二种补特伽罗，见随眠与疑随眠不潜伏，然欲贪随眠潜伏；于不还者与阿罗汉，则二者皆不潜伏。”以此等理路，于补特伽罗品中，

‘‘Yattha kāmarāgānusayo nānuseti, tattha paṭighānusayo nānusetīti? Dukkhāya vedanāya kāmarāgānusayova nānuseti, netaro, rūpārūpadhātupariyāpannesu tadubhayaṃ nānuseti. Yattha vā pana…pe… nānusetīti[Pg.421]? Kāmadhātuyā dvīsu vedanāsu paṭighānusayova, rūpārūpapariyāpannesu pana tadubhayaṃ nānuseti. Yattha kāmarāgānusayo nānuseti, tattha mānānusayo nānusetīti? Rūpārūpadhātūsu kāmarāgānusayova, dukkhāya pana vedanāya, apariyāpannesu ca tadubhayaṃ nānuseti. Yattha vā pana…pe… āmantā. Yattha kāmarāgānusayo nānuseti, tattha diṭṭhānusayo, vicikicchānusayo nānusetīti? Dukkhāya vedanāya rūpārūpadhātūsu kāmarāgānusayova, apariyāpanne pana tadubhayaṃ nānusetī’’tiādinā nayena okāsavāre ca,

“于欲贪随眠不潜伏之处，嗔恚随眠亦不潜伏吗？于苦受，唯欲贪随眠不潜伏，而非他者；于色、无色界所摄法中，二者皆不潜伏。又或……不潜伏吗？于欲界二受，唯嗔恚随眠不潜伏；然于色、无色界所摄法中，二者皆不潜伏。于欲贪随眠不潜伏之处，慢随眠亦不潜伏吗？于色、无色界，唯欲贪随眠不潜伏；然于苦受及不系法中，二者皆不潜伏。又或……诚然。于欲贪随眠不潜伏之处，见随眠、疑随眠亦不潜伏吗？于苦受及色、无色界，唯欲贪随眠不潜伏；然于不系法中，二者皆不潜伏。”以此等理路，于处所品中亦然，

‘‘Yassa yattha kāmarāgānusayo nānuseti, tassa tattha paṭighānusayo nānusetīti? Tiṇṇaṃ puggalānaṃ dukkhāya vedanāya kāmarāgānusayova, rūpārūpapariyāpannesu tadubhayaṃ nānuseti, dvinnaṃ puggalānaṃ sabbattha tadubhayaṃ nānuseti. Yassa vā pana yattha…pe… nānusetīti? Tiṇṇaṃ puggalānaṃ kāmadhātuyā dvīsu vedanāsu paṭighānusayova, rūpārūpapariyāpannesu tadubhayaṃ nānuseti, dvinnaṃ puggalānaṃ sabbattha tadubhayaṃ nānuseti. Yassa yattha kāmarāgānusayo nānuseti, tassa tattha mānānusayo nānusetīti? Tiṇṇaṃ puggalānaṃ rūpārūpadhātuyā kāmarāgānusayova, netaro, dukkhāya vedanāya, apariyāpanne ca tadubhayaṃ nānuseti, anāgāmissa kāmadhātuyā dvīsu vedanāsu rūpārūpadhātuyā kāmarāgānusayova, arahato pana sabbattha tadubhayaṃ nānusetī’’tiādinā puggalokāsavāre ca vuttānusārena nayo ñātabboti ayaṃ pāḷinayo.

“于某人于某处，若欲贪随眠不潜伏，则于彼人于彼处，嗔恚随眠亦不潜伏吗？于三种补特伽罗，于苦受，唯欲贪随眠不潜伏，于色、无色界所摄法中，二者皆不潜伏；于二种补特伽罗，于一切处，二者皆不潜伏。又或于某人于某处……不潜伏吗？于三种补特伽罗，于欲界二受，唯嗔恚随眠不潜伏，于色、无色界所摄法中，二者皆不潜伏；于二种补特伽罗，于一切处，二者皆不潜伏。于某人于某处，若欲贪随眠不潜伏，则于彼人于彼处，慢随眠亦不潜伏吗？于三种补特伽罗，于色、无色界，唯欲贪随眠不潜伏，而非他者；于苦受及不系法中，则二者皆不潜伏。于不还者，于欲界二受及色、无色界，唯欲贪随眠不潜伏；然于阿罗汉，于一切处，二者皆不潜伏。”以此等理路，并依补特伽罗处所品中所说，当知此理路。此为圣典之理路。

Tattha ‘‘yassa kāmarāgānusayo anuseti, tassa paṭighānusayo anusetī’’ti ettha yadetaṃ ‘‘āmantā’’ti paṭivacanaṃ dinnaṃ, taṃ duddinnaṃ viya khāyati. Kasmā? Kāmarāgapaṭighānaṃ ekakkhaṇe anuppattito. Yathā hi ‘‘yassa manāyatanaṃ [Pg.422] uppajjati, tassa dhammāyatanaṃ uppajjatī’’tiādīsu manāyatanadhammāyatanādīni ekakkhaṇe uppajjanti, na tathā kāmarāgapaṭighā, visuññeva uppajjanato, tasmā ettha ‘‘no’’ti paṭisedho kattabbo siyā, taṃ pana akatvā ‘‘āmantā’’ti paṭivacanassa dinnattā heṭṭhā yamakesu viya ettha khaṇapaccuppannavasena vattamānavohāraṃ aggahetvā aññathā gahetabbo. Kathaṃ gahetabbo? Appahīnavasena. Appahīnataṃ hi sandhāya ayaṃ anusetīti vattamānavohāro vutto, na khaṇapaccuppannataṃ, tasmā imissā pucchāya yassa kāmarāgānusayo appahīno, na anuppattidhammataṃ āpādito, tassa paṭighānusayo appahīno, na anuppattidhammataṃ āpādito, tassa paṭighānusayo appahīnoti evamattho gahetabbo. Yasmā ca tesu kāmarāgapaṭighesu yasseko appahīno, tassa itaropi appahīnova hoti, tasmā ‘‘āmantā’’ti vuttaṃ. Ito paresupi evarūpesu uppajjativārādivissajjanesu eseva nayo. Tiṇṇaṃ puggalānanti puthujjanasotāpannasakadāgāmīnaṃ. Dvinnanti sotāpannasakadāgāmīnaṃ. Evaṃ uppajjanaṃ dīpitaṃ. Okāsavārassa paṭhamadutiyapucchāsu yasmā kāmarāgapaṭighā ekacitte na uppajjanti, tasmā ‘‘no’’ti paṭisedho kato. Dukamūlādīsu ca yasmā kāmarāgapaṭighādayo ekasmiṃ ṭhānasaṅkhāte citte, ārammaṇe vā na uppajjanti, tasmā ‘‘natthī’’ti tattha paṭikkhepo kato, ayaṃ pucchā apubbā evāti adhippāyo. Puggalokāsavāre catunnanti puthujjanasotāpannasakadāgāmianāgāmīnaṃ. Paṭilome dvinnanti anāgāmiarahante sandhāya vuttanti ayaṃ anusayavāre nayo.

此处，所谓“若欲贪随眠潜伏，则嗔恚随眠亦潜伏”之问，其答以“是的”者，似乎不当。何以故？因欲贪与嗔恚不能于同一刹那生起。譬如“若意处生起，则法处亦生起”等，意处与法处等确可于同一刹那生起，然欲贪与嗔恚则不然，二者必各别生起。是故此处应作否定回答，然未作否定而答以“是的”，犹如前文《双论》(Yamaka)中未把握刹那现前之义而作别解。应如何理解？当依未断之义理解。此说“随眠潜伏”实指未断除之义，非谓刹那现前。故此问应解为：若某人(puggala)欲贪随眠未断除，尚未达到不再生起的法性(anuppattidhammataṃ)，则其嗔恚随眠亦未断除。由于欲贪与嗔恚二者中若有一未断，另一亦必未断，故答以“是的”。其余关于生起等类似问答，皆应如是理解。“三种人”指凡夫、须陀洹(Sotāpanna)与斯陀含(Sakadāgāmī)；“两种人”指须陀洹与斯陀含。生起之义已明。《处所品》(Okāsavāra)第一第二问中，因欲贪与嗔恚不能同在一心生起，故作否定回答。《二法根本》(Dukamūla)等处亦因欲贪、嗔恚等不能同时现于同一处所的心或所缘，故答以“无有”。此问前所未有，当如是解。《人处所品》(Puggalokāsavāra)中“四种人”指凡夫、须陀洹、斯陀含与阿那含(Anāgāmī)；“逆次两种”则指阿那含与阿罗汉(arahanta)。此即《随眠品》(Anusayavāra)之理路。

Sānusayavāre pana ‘‘yo kāmarāgānusayena sānusayo, so paṭighānusayena sānusayoti? Āmantā…pe… mānānusayena [Pg.423] sānusayoti? Āmantā. Yo vā pana mānānusayena sānusayo, so kāmarāgānusayena sānusayoti? Anāgāmī mānānusayeneva, na kāmarāgānusayena, tayo pana puggalā tadubhayenāpi anusayenā’’ti iminā nayena sesesu dukamūlādīsu pucchāvissajjananayo ñātabbo, ayaṃ puggalavāre nayo.

在《有随眠品》(Sānusayavāra)中：“若人具有欲贪随眠，那么他是否也具有嗔恚随眠？是的……（省略）……是否也具有慢随眠？是的。反之，若人具有慢随眠，那么他是否也具有欲贪随眠？不还者(Anāgāmī)只有慢随眠，没有欲贪随眠，但有三种人同时具有这两种随眠。”依此方式，其余《二法根本》(Dukamūla)等的问答方式也应知晓，这是《人品》(Puggalavāra)中的理路。

‘‘Yato kāmarāgānusayena sānusayo, tato paṭighānusayena sānusayoti? No…pe… mānānusayena sānusayoti? Āmantā. Yato vā pana mānānusayena sānusayo, tato kāmarāgānusayena sānusayoti? Rūpārūpadhātuyā mānānusayeneva, netarena, kāmadhātuyā dvīsu vedanāsu tadubhayenāpī’’tiādinā okāsavāre ca,

“在何处因欲贪随眠而有随眠，在彼处是否也因嗔恚随眠而有随眠？并非如此……（省略）……在彼处是否因慢随眠而有随眠？是的。反之，在何处因慢随眠而有随眠，在彼处是否也因欲贪随眠而有随眠？在色无色界(Rūpārūpadhātu)中，只有慢随眠，没有其他随眠；在欲界(Kāmadhātu)，于两种感受中，两者都有。”等等，在《处所品》(Okāsavāra)中也是如此。

‘‘Yo yato kāmarāgānusayena sānusayo, so tato paṭighānusayena sānusayoti? No’’tiādinā puggalokāsavāre cāti evaṃ anulomanaye ca, ‘‘yo kāmarāgānusayena niranusayo, so paṭighānusayena niranusayoti? Āmantā’’tiādinā paṭilomanayepi sabbattha anusayavāre vuttānusārato pucchāvissajjananayo ñātabbo.

“若某人于某处因欲贪随眠而有随眠，他是否于彼处也因嗔恚随眠而有随眠？不是。”等，是在《人处所品》(Puggalokāsavāra)的顺行(anulomanaya)中；以及“若某人无欲贪随眠，他是否也无嗔恚随眠？是的。”等，是在逆行(paṭilomanaya)中。在所有这些情况中，都应按照《随眠品》(Anusayavāra)中所说的方式了知其问答理路。

Tattha yato kāmarāgānusayena sānusayoti yato kāraṇato uppannena kāmarāgānusayena sānusayo, kiṃ so tato kāraṇato uppannapaṭighānusayenapi sānusayoti vuccati. Yasmā panete dve ekasmā ṭhānā na uppajjanti, tasmā ‘‘no’’ti paṭisedho kato sesaṃ tādisamevāti ayaṃ sānusayavāre nayo.

此处，所谓“从何处因欲贪随眠而有随眠”，即是说：“从何种原因生起的欲贪随眠而有随眠，他是否也从该原因生起的嗔恚随眠而有随眠？”然而，由于这二者不会从同一处生起，因此以“否”来否定。其余部分也是如此。这是《有随眠品》(Sānusayavāra)中的理路。

Pajahanavāre [Pg.424] pana ‘‘yo kāmarāgānusayaṃ pajahati, so paṭighānusayaṃ pajahatīti? Āmantā…pe… mānānusayaṃ pajahatīti? Tadekaṭṭhaṃ pajahati. Yo vā pana mānānusayaṃ pajahati, so kāmarāgānusayaṃ pajahatīti? No…pe… so diṭṭhānusayaṃ vicikicchānusayaṃ pajahatīti? No. Yo vā pana vicikicchānusayaṃ pajahati, so kāmarāgānusayaṃ pajahatīti? Tadekaṭṭhaṃ pajahati. Yo…pe… bhavarāgānusayaṃ avijjānusayaṃ pajahatīti? Tadekaṭṭhaṃ pajahati…pe… yo kāmarāgānusayañca paṭighānusayañca mānānusayañca…pe… pajahatīti? Natthī’’tiādinā puggalavāre,

在《舍断品》(Pajahanavāra)中：“断除欲贪随眠的人，是否也断除了嗔恚随眠？是的……乃至……他是否断除了慢随眠？一并断除。或者，断除慢随眠的人，是否也断除了欲贪随眠？不是……乃至……他是否断除了见随眠和疑随眠？不是。或者，断除疑随眠的人，是否也断除了欲贪随眠？一并断除。乃至……断除有贪随眠和无明随眠的人呢？一并断除……乃至……断除欲贪随眠、嗔恚随眠和慢随眠的人……是否……？没有这种情况。”等等，是在《人品》(Puggalavāra)中。

‘‘Yato kāmarāgānusayaṃ pajahati, tato paṭighānusayaṃ pajahatīti? No…pe… yato kāmarāgānusayaṃ pajahati, tato mānānusayaṃ pajahatīti? Āmantā. Yato vā pana mānānusayaṃ pajahati, tato kāmarāgānusayaṃ pajahatīti? Rūpārūpadhātuyā tato mānānusayameva, kāmadhātuyā pana dvīsu vedanāsu tato mānānusayaṃ pajahatī’’tiādinā okāsavāre ca,

“在何处断除欲贪随眠，在彼处是否也断除嗔恚随眠？不是……（省略）……在何处断除欲贪随眠，在彼处是否也断除慢随眠？是的。反之，在何处断除慢随眠，在彼处是否也断除欲贪随眠？在色无色界(Rūpārūpadhātu)中，于彼处只断除慢随眠；但在欲界(Kāmadhātu)中，于两种感受中，于彼处断除慢随眠。”等等，在《处所品》(Okāsavāra)中也是如此。

‘‘Yo yato kāmarāgānusayaṃ pajahati, so tato paṭighānusayaṃ pajahatīti? No…pe… mānānusayaṃ pajahatīti? Tadekaṭṭhaṃ pajahati…pe… vicikicchānusayaṃ pajahatīti? No. Yo vā pana yato vicikicchānusayaṃ pajahati, so tato kāmarāgānusayaṃ pajahatīti? Aṭṭhamako dukkhāya vedanāya rūpārūpadhātuyā so tato vicikicchānusayaṃ pajahati, no ca so tato kāmarāgānusayaṃ pajahati, sveva puggalo kāmadhātuyā dvīsu vedanāsu so tato vicikicchānusayaṃ pajahati, kāmarāgānusayaṃ tadekaṭṭhaṃ pajahatī’’tiādinā puggalokāsavāre cāti evaṃ anulomanaye ca, ‘‘yo kāmarāgānusayaṃ na pajahati, so paṭighānusayaṃ na pajahatīti? Āmantā…pe… vicikicchānusayaṃ na pajahatīti[Pg.425]? Aṭṭhamako kāmarāgānusayaṃ na pajahati, netaraṃ, anāgāmimaggasamaṅgiṃ, aṭṭhamakañca ṭhapetvā avasesā puggalā tadubhayaṃ na pajahantī’’tiādinā paṭilomanaye ca sabbattha pucchāvissajjananayo ñātabbo.

在《人处所品》(Puggalokāsavāra)的顺行法(anulomanaya)中，有“若于何处断除欲贪随眠，他是否即于彼处断除嗔恚随眠？否。……乃至……断除慢随眠？一并断除。……乃至……断除疑随眠？否。又，若于何处断除疑随眠，他是否即于彼处断除欲贪随眠？第八人在苦受中，于色界与无色界，他于彼处断除疑随眠，但他并非于彼处断除欲贪随眠；正是此人，在欲界的两种受中，他于彼处断除疑随眠，并一并断除欲贪随眠。”等问答；在逆行法(paṭilomanaya)中，有“若不断除欲贪随眠，是否也不断除嗔恚随眠？是。……乃至……不断除疑随眠？第八人不断除欲贪随眠，但非另一者；除去不还道成就者和第八人，其余诸人两者皆不断除。”等问答。于一切处皆应了知此问答之理路。

Tattha pajahatīti tena tena maggena pahānapariññāvasena pajahati. Tadekaṭṭhanti pahānekaṭṭhataṃ sandhāya vuttaṃ. Paṭhamamaggādinā hi na kevalaṃ diṭṭhādikā eva dhammā pahīyanti, atha kho apāyagamaniyā tena kāmarāgapaṭighamānādayopi pahīyanti eva. Paṭhamamaggavajjhā hi kāmarāgā, apāyagamaniyā ca mānāvijjādayopi, tatiyamaggavajjhāti pahānekaṭṭhā hutvā pahīyanti evāti ‘‘no’’ti arahattamaggaṭṭhaṃ sandhāya vuttaṃ. So hi kāmarāgānusayaṃyeva pahīnattā na pajahatīti. Yato kāmarāgānusayaṃ pajahatīti yato uppajjanakaṃ kāmarāgānusayaṃ pajahatīti attho, aṭṭhamakoti sotāpattimaggaṭṭho. So hi dakkhiṇeyyakkamena arahattaphalaṭṭhato paṭṭhāya gaṇiyamāno aṭṭhamako nāma. Paṭilomanaye anāgāmimaggasamaṅgiñca aṭṭhamakañca ṭhapetvā avasesāti puthujjanasesasekhāsekhā. Tesu hi puthujjanā pahānapariññāya abhāvena na pajahanti, sesā tesaṃ pahīnattāti iminā nayena sabbattha vinicchayo veditabboti ayaṃ pajahanavāre nayo.

于此，“断除”是说以彼彼道，依断遍知而断除。所谓“一并”，是就断除之一体性而说。因为通过初道等，不仅见等诸法被断除，而且那导向恶趣的欲贪、瞋恚、慢等也被断除。应由初道所断的、导向恶趣的欲贪，以及慢、无明等，和应由第三道所断者，皆因一并断除而被断除，故说“否”，此乃针对阿罗汉道者而说。因为他已断尽欲贪随眠，故不再“断除”。“于何处断除欲贪随眠”，其义为“于何处断除能令欲贪随眠生起者”。“第八人”即须陀洹道者。他从阿罗汉果位开始，依应供者之次第计算，故名为第八人。在逆向法中，“除去不还道成就者和第八人，其余者”是指凡夫、其余的有学与无学。其中，凡夫因无断遍知故不断除；其余圣者则因其烦恼已断尽故（不再断除）。依此理趣，于一切处应知其抉择。此为断除品之理趣。

Pariññāvāro pana ‘‘yo kāmarāgānusayaṃ parijānāti, so paṭighānusayaṃ parijānātī’’tiādinā pajahanavārasadisova. Ayampi hi pajahanavāro viya maggaṭṭhānaññeva vasena vissajjito. Tattha parijānātīti tīhi pariññāhi parijānātīti attho. Ayaṃ pariññāvāre nayo.

再者，遍知品中，“若遍知欲贪随眠，他是否即遍知瞋恚随眠”等，与断除品相似。此品亦如断除品，仅依道位者而作解答。于此，“遍知”之义为“以三遍知而遍知”。此为遍知品之理趣。

Pahīnavāre pana ‘‘yassa kāmarāgānusayo pahīno, tassa paṭighānusayo pahīnoti? Āmantā…pe… mānānusayo pahīnoti? Anāgāmissa kāmarāgānusayova, arahato [Pg.426] pana mānānusayopi pahīno’’tiādinā puggalavāre, ‘‘yattha kāmarāgānusayo pahīno, tattha paṭighānusayo pahīnoti? Na vattabbo pahīnoti vā appahīnoti vā. Yattha vā pana…pe… na vattabbo…pe… tattha mānānusayo pahīnoti? Āmantā. Yattha vā pana…pe… pahīnoti? Rūpārūpadhātuyā ettha mānānusayo pahīno, kāmarāgānusayo na vattabbo, kāmadhātuyā dvīsu vedanāsu ettha tadubhayaṃ pahīna’’ntiādinā okāsavāre, puggalokāsavāreti evaṃ anulomanaye, ‘‘yassa kāmarāgānusayo appahīno, tassa paṭighānusayo appahīnoti? Āmantā. Yassa vā pana…pe… āmantā…pe… yassa vā pana mānānusayo appahīno, tassa kāmarāgānusayo appahīnoti? Anāgāmissa mānānusayova, tiṇṇaṃ puggalānaṃ tadubhayaṃ appahīna’’ntiādinā paṭilomanaye ca vuttanayeneva pucchāvissajjananayo ñātabbo.

再者，于已断品中，在人品里：“于某人，若欲贪随眠已断，其瞋恚随眠是否已断？”“是。”……乃至……“其慢随眠是否已断？”“于不还果者，仅欲贪随眠已断；于阿罗汉，则慢随眠亦已断。”等。在处所品里：“于欲贪随眠已断之处，瞋恚随眠是否已断？”“不应说已断或未断。”“又于何处……”乃至“……不应说……”乃至“……于彼处，慢随眠是否已断？”“是。”“又于何处……”乃至“……已断？”“于色界与无色界，于彼处慢随眠已断，欲贪随眠则不应说；于欲界的两种受中，于彼处两者皆已断。”等。在人处所品中，于顺向法中，以及在逆向法中：“于某人，若欲贪随眠未断，其瞋恚随眠是否未断？”“是。”“又于某人……”乃至“……是……”乃至“……又于某人，若慢随眠未断，其欲贪随眠是否未断？”“于不还果者，仅慢随眠未断；于三种人，则两者皆未断。”等。应依已说之理趣了知其问答之理。

Ettha ca phalaṭṭhavaseneva attho gahetabbo maggaṭṭhānaṃ pahīnakilesattābhāvā. Tesaṃ hi anusayā pahīyanti eva, na pana pahīnāti anāgāmiādayo phalaṭṭhāva gahetabbā, okāsavāre pana ‘‘na vattabbo’’ti idaṃ ubhinnaṃ uppattiṭṭhānassa asādhāraṇattā vuttaṃ. Aññaṃ hi kāmarāgānusayassa uppattiṭṭhānaṃ, aññaṃ paṭighānusayassa. Abhāvitamaggassa ca yattha anusayo uppajjati, magge bhāvite tattheva so pahīno nāma hoti, tasmā so tattha pahīnoti vā, appahīnoti vā na vattabbo, sabbatthāpi pana sayaṃ abhāvena tattha appahīnoti na vattabbo. Ubhinnaṃ pana sādhāraṇaṭṭhānaṃ sandhāya ‘‘āmantā’’ti vuttaṃ. Mānānusayo hi kāmadhātuyā vedanādvayasaṅkhāte sādhāraṇaṭṭhāne kāmarāgena saddhiṃ pahīno nāma hoti[Pg.427]. Yassa kāmarāgānusayo appahīnoti puthujjanassa, sotāpattisakadāgāmiphalaṭṭhānañca vasena attho gahetabbo. ‘‘Tiṇṇaṃ puggalāna’’nti hi vuttaṃ. Sesaṃ suviññeyyamevāti ayaṃ pahīnavāre nayo.

于此，应仅依果位者而取其义，因为道位者尚未断尽诸漏。对他们而言，随眠正在被断除，而非已断除，故应理解为不还果等果位者。再者，于处所品中说“不应说”，此乃因二者生起之处不共通而说。欲贪随眠的生起处是一处，瞋恚随眠的生起处是另一处。对于未修道者，随眠于何处生起，当道已修习时，即于彼处名为已断，是故不应说于彼处“已断”或“未断”。再者，于一切处，因其自身（于彼处）不存在，故不应说“未断”。又，就二者共通之处而言，则说“是”。慢随眠在欲界中，于名为两种受的共通之处，与欲贪一同名为已断。“于某人，若欲贪随眠未断”，应依凡夫、须陀洹果者与斯陀含果者而取其义。因为经中说“于三种人”。余者皆易了知。此为已断品之理趣。

Uppajjanavāre pana ‘‘yassa kāmarāgānusayo uppajjati, tassa paṭighānusayo uppajjatī’’tiādinā sabbattha anusayavārasadisovāti ayaṃ uppajjanavāre nayo.

再者，于生起品中，“于某人，若欲贪随眠生起，其瞋恚随眠是否生起”等，于一切处皆与随眠品相似。此为生起品之理趣。

Dhātuvāre pana ‘‘kāmadhātuyā cutassa kāmadhātuṃ upapajjantassa kati anusayā anusenti, kati anusayā nānusenti, kati anusayā bhaṅgā? Kāmadhātuyā cutassa rūpadhātuṃ upapajjantassa…pe… kati bhaṅgā? Kāmadhātuyā cutassa arūpadhātuṃ upapajjantassa…pe… rūpadhātuṃ upapajjantassa na arūpadhātuṃ upapajjantassa…pe… kati bhaṅgaṃ? Kāmadhātuyā cutassa na kāmadhātuṃ, na arūpadhātuṃ upapajjantassa…pe… na rūpadhātuṃ na arūpadhātuṃ upapajjantassa. Na kāmadhātuṃ na rūpadhātuṃ upapajjantassa kati bhaṅgā’’ti evaṃ kāmadhātumūlakā nava pucchā, tathā ‘‘rūpadhātuyā cutassā’’tiādinā rūpadhātumūlakā nava, arūpadhātuyā nava cāti sattavīsati anulomapucchā, tathā ‘‘na kāmadhātuyā cutassā’’tiādinā sattavīsati paṭilomapucchā ca, tathā ‘‘na kāmadhātuyā na arūpadhātuyā cutassa kāmadhātuṃ upapajjantassā’’tiādinā sattavīsati dukamūlakā pucchā cāti evaṃ pucchāvāre ekāsīti pucchā veditabbā.

至于界品，有这样的提问：“从欲界死后投生欲界者，有多少随眠随逐？有多少随眠不随逐？有多少随眠是可分别的？从欲界死后投生色界者……有多少是可分别的？从欲界死后投生无色界者……投生色界而非无色界者……有多少是可分别的？从欲界死后，非投生于欲界、非投生于无色界者……非投生于色界、非投生于无色界者，以及非投生于欲界、非投生于色界者，有多少是可分别的？”如此，以欲界为根本有九问，同样地，“从色界死后……”等以色界为根本有九问，以无色界为根本有九问，共计二十七个顺向问；以及“非从欲界死后……”等二十七个逆向问；还有“非从欲界也非从无色界死后投生到欲界……”等二十七个二法根本问。如是在问品中，应知共有八十一个问题。

Tattha anusentīti cittasantāne anugatā hutvā kati anusenti, bhaṅgāti anusenti ca nānusenti cāti evaṃ kati vibhajitabbāti attho. Na kāmadhātuṃ upapajjantassāti kāmadhātuvirahitā dve rūpārūpadhātuyo upapajjantassa. Na kāmadhātuṃ na rūpadhātunti arūpadhātuṃ upapajjantassa. Na kāmadhātuyāti rūpārūpadhātūhi cutassa, evaṃ sesesupi sabbattha [Pg.428] paṭisandhivasena, dhātuvasena ca attho veditabboti ayaṃ uddesavāre nayo.

其中，“随逐”是指有多少（随眠）已随行于心相续而随逐；“可分别”是指应如此区分为“随逐”与“不随逐”者有多少，此是其义。“不投生欲界者”是指投生于除欲界外的色界与无色界二界者。“既不投生欲界亦不投生色界者”是指投生无色界者。“非从欲界死者”是指从色界与无色界死者。其余各处皆应知以结生及界来理解其义。这是总说品中的理趣。

Niddesavāre panassa ‘‘kāmadhātuyā cutassa kāmadhātuṃ upapajjantassa kassaci satta anusayā anusenti, kassaci pañca anusayā anusenti, anusayā bhaṅgā natthi, kāmadhātuyā cutassa rūpadhātuṃ upapajjantassa kassaci satta anusayā anusenti, kassaci pañca, kassaci tayo …pe… bhaṅgā natthī’’ti iminā nayena sabbattha vissajjanaṃ veditabbaṃ, ayaṃ panettha viseso – rūpadhātuyā cutassa kāmadhātuṃ upapajjantassa satteva anusayā anusenti, tathā ‘‘arūpadhātuyā cutassa kāmadhātuṃ upapajjantassā’’tiādīsupi, arūpadhātuyā pana cutassa rūpadhātuyā upapatti natthi, heṭṭhā upapajjamāno kāmadhātuṃ eva upapajjati, satteva anusayā anusentīti evaṃ aññesupi evarūpesu vissajjananayo veditabboti ayaṃ viseso, sesaṃ vuttanayamevāti ayamettha pāḷinayo.

在《解释品》(Niddesavāra)中，关于“从欲界死后投生欲界的众生，有些七随眠随逐，有些五随眠随逐，随眠无分别；从欲界死后投生色界的众生，有些七随眠随逐，有些五种，有些三种……无分别”等，应以此方式在所有情况下作答。此中差别在于：从色界死后投生欲界的众生，唯有七随眠随逐；同样，“从无色界死后投生欲界的”等情形也是如此。然而，从无色界死后，不会投生色界，向下投生者，唯投生欲界，唯有七随眠随逐。其他类似情况的作答方式也应如此理解，此为差别，其余部分则如前述之理。此即此处经文之理。

Tattha kassaci sattāti puthujjanavasena vuttaṃ, pañcāti sotāpannasakadāgāmīnaṃ vasena. Tesaṃ hi diṭṭhivicikicchānusayā pahīnāti, kāmadhātuyā pana anāgāmīnaṃ upapattiabhāvato paṭhamavāre ‘‘kassaci tayo’’ti na vuttaṃ, rūpārūpadhātūsu uppajjanavāresu eva vuttaṃ…pe… anāgāmīnaṃ hi kāmarāgapaṭighānampi pahīnattā tayova anusayā anusenti, idha ca anusayānaṃ uppattivasena nayo, anusayānaṃ anusayanaṃ aggahetvā appahīnabhāvena paṭisandhikkhaṇe api anusayanaṃ gahetabbaṃ. Sattevāti ariyasāvakassa rūpārūpadhātuyā cutassa heṭṭhā kāmabhavādīsu upapatti nāma natthi, puthujjanasseva hoti, tasmā ‘‘sattevā’’ti niyametvā vuttaṃ, arūpadhātuyā cutassa rūpadhātuyā upapatti natthīti. Kasmā natthi? Arūpīnaṃ rūpajjhānassa abhāvā. Te [Pg.429] hi sabbaso rūpasaññānaṃ samatikkamanarūpadhātuṃ upapannāti. Sesaṃ nayato suviññeyyamevāti ayaṃ dhātuvāre nayo. Ayaṃ anusayayamakamātikatthasaṃvaṇṇanānayo.

其中，“有些七种”是就凡夫(puthujjana)而言的；“五种”是就预流者(sotāpanna)与一来者(sakadāgāmin)而言的。因为他们已断除见随眠与疑随眠。然而，由于不还者(anāgāmin)不会投生欲界，故在第一品中未说“有些三种”，而只在投生色界与无色界之品中提及……不还者因为也已断除欲贪与瞋恚，故唯有三随眠随逐。此处应以随眠生起的方式来理解，不应执取随眠的潜伏，而应理解为随眠以其未断除的状态，即使在结生刹那也潜伏。至于“唯有七种”，（这是因为）圣弟子(ariyasāvaka)从色界或无色界死后，不会投生到较低的欲有等处，唯有凡夫才会如此，因此限定地说“唯有七种”。从无色界死后不会投生到色界，这是为什么呢？因为无色界众生没有色禅那。他们是因完全超越一切色想而不投生于色界。其余部分从道理上容易理解。此即《界品》之理。此即《随眠双论》母义释(Anusayayamakamātikatthasaṃvaṇṇanā)之理趣。

Cittayamakamātikatthavaṇṇanā

心双论母义释

Cittayamakamātikāyaṃ pana pāḷivavatthānaṃ tāva evaṃ veditabbaṃ. Imissaṃ hi mātikāyaṃ puggalavāro dhammavāro puggaladhammavāroti āditova tayo suddhikamahāvārā honti, tattha ‘‘yassa cittaṃ uppajjati na nirujjhatī’’ti evaṃ puggalavasena cittassa uppajjananirujjhanādibhedaṃ dīpento gato puggalavāro nāma. ‘‘Yaṃ cittaṃ uppajjati na nirujjhatī’’ti evaṃ dhammavaseneva cittassa uppajjananirujjhanādibhedaṃ dīpento gato dhammavāro nāma. ‘‘Yassa yaṃ cittaṃ uppajjati na nirujjhatī’’ti evaṃ ubhayavaseneva cittassa uppajjananirujjhanādibhedaṃ dīpento gato puggaladhammavāro nāma.

然而，在《心双论母》中，首先应当这样理解巴利文的安立。在此论母中，开篇即有三纯净大品：人品(puggalavāra)、法品(dhammavāra)、人法品(puggaladhammavāra)。其中，以“谁的心生起而不灭尽”的方式，依个人阐明心的生起、灭尽等差别的，称为人品。以“哪个心生起而不灭尽”的方式，仅依法阐明心的生起、灭尽等差别的，称为法品。以“谁的哪个心生起而不灭尽”的方式，依此二者阐明心的生起、灭尽等差别的，称为人法品。

Tato ‘‘yassa sarāgaṃ citta’’ntiādīnaṃ soḷasannaṃ padānaṃ vasena apare sarāgādipadavisesitā soḷasa puggalavārā, soḷasa dhammavārā, soḷasa puggaladhammavārāti aṭṭhacattālīsa missakavārā honti, te sarāgādipadamattaṃ dassetvā saṃkhittā. Tato ‘‘yassa kusalaṃ citta’’ntiādinā nayena chasaṭṭhidvisatasaṅkhātānaṃ abhidhammamātikāpadānaṃ vasena apare kusalādipadavisesitā chasaṭṭhidvisatapuggalavārā, chasaṭṭhidvisatadhammavārā, chasaṭṭhidvisatapuggaladhammavārāti aṭṭhanavutisattasatā missakavārā honti, tepi kusalādipadamattaṃ dassetvā saṃkhittāyeva, yānipettha sanidassanādīni padāni cittena saddhiṃ na yujjanti, tāni moghapucchāvasena gahitānīti.

此后，以“于某人，心有贪”等十六词为基础，另有由“有贪”等词所限定的十六补特伽罗品、十六法品、十六补特伽罗法品，共四十八混合品；它们仅显示“有贪”等词而作了概括。再以“于某人，心是善”等方法，依照二百六十六个阿毗达摩论母词，另有由“善”等词所限定的二百六十六补特伽罗品、二百六十六法品、二百六十六补特伽罗法品，共七百九十八混合品；这些也仅显示“善”等词而作了概括。其中，诸如‘有见’等词与心不相应，则作为无效提问而接受。

Tesu pana tīsu vāresu sabbapaṭhame suddhikapuggalamahāvāre tāva uppādanirodhakālasambhedavāro uppāduppannavāro nirodhuppannavāro [Pg.430] uppādavāro nirodhavāro uppādanirodhavāro uppajjamānananirodhavāro uppajjamānuppannavāro nirujjhamānuppannavāro uppannuppādavāro atītānāgatavāro uppannuppajjamānavāro niruddhanirujjhamānavāro atikkantakālavāro cāti cuddasa antaravārā, tesu uppādavāro nirodhavāro uppādanirodhavāroti imesu tīsu vāresu paccekaṃ vattamānātītassa, vattamānānāgatassa, atītānāgatassa cāti tiṇṇaṃ kālabhedānaṃ vasena anulomapaṭilomato cha cha katvā aṭṭhārasa yamakāni, uppannuppādavāre atītānāgatakālavasena anulomato dve, paṭilomato dveti cattāri yamakāni, sesesu ādito niddiṭṭhesu tīsu, antare niddiṭṭhesu tīsu, avasāne niddiṭṭhesu catūsūti dasasu vāresu anulomato ekaṃ, paṭilomato ekanti dve dve katvā vīsati yamakāni, evaṃ sabbesupi cuddasasu antaravāresu dvācattālīsa yamakāni, caturāsīti pucchā, aṭṭhasaṭṭhiatthasataṃ hoti. Yathā ca ekasmiṃ suddhikapuggalamahāvāre, tathā suddhikadhammamahāvāre, suddhikapuggaladhammamahāvārepīti tīsu mahāvāresu chabbīsatiyamakasataṃ, tato diguṇā pucchā, diguṇā atthā ca veditabbā, idaṃ pana vārattayaṃ sarāgādivasena soḷasaguṇaṃ, kusalādivasena chasaṭṭhidvisataguṇaṃ katvā imissā cittayamakamātikāya anekāni yamakasahassāni, taddiguṇā pucchā, taddiguṇā atthā ca honti, pāṭho pana saṃkhitto. Evamettha pāḷivavatthānaṃ viditvā idāni anuttānapadatthānusārena vibhaṅganayasahito saṅkhepatthavaṇṇanānayo evaṃ veditabbo.

然而，在这三品中，首先在纯净补特伽罗大品中，有十四个中间品：生灭时混杂品、生已生品、灭已生品、生品、灭品、生灭品、正生而灭品、正生已生品、正灭已生品、已生生品、过去未来品、已生正生品、已灭正灭品、已过时品。其中，在生品、灭品、生灭品这三品中，各依现在与过去、现在与未来、过去与未来三种时之差别，顺、逆各六，共成十八双；在已生生品中，依过去未来时，顺向二，逆向二，共成四双；其余最初所述三品、中间所述三品、最后所述四品，共十品，顺向一，逆向一，各成二双，共二十双。如是于所有十四个中间品中，共有四十二双，八十四问，一百六十八义。于一纯净补特伽罗大品中如是，于纯净法大品、纯净补特伽罗法大品中亦如是。在三个大品中共有一百二十六双，问与义则倍之。然而，此三品又可依“有贪”等分为十六倍，依“善”等分为二百六十六倍，如是依此《心双论母》，可成无数千双，问与义亦倍之，然其文则简略。如是了知此中巴利文的安立后，现在应当依照未明示词义的顺序，结合《分别论》的方法，来理解这简要的释义方法。

Yassa cittaṃ uppajjatīti yassa puggalassa cittaṃ uppādakkhaṇasamaṅgitāya uppajjati. Na nirujjhatīti nirodhakkhaṇaṃ appattatāya na nirujjhati. Tassa cittanti kiṃ tassa puggalassa tato paṭṭhāya [Pg.431] cittaṃ nirujjhissatīti pucchā, tassā ca, ‘‘pacchimacittassa uppādakkhaṇe tesaṃ cittaṃ uppajjati na nirujjhati, nirujjhissati nuppajjissati, itaresaṃ cittassa uppādakkhaṇe tesaṃ cittaṃ uppajjati na nirujjhati, nirujjhissati ceva uppajjissati cā’’ti vissajjanaṃ. Tattha tesaṃ cittanti yesaṃ khīṇāsavānaṃ pacchimacittasaṅkhātassa cuticittassa uppādakkhaṇe vattati, tesaṃ tadeva cuticittaṃ uppādappattatāya uppajjati nāma, bhaṅgaṃ appattatāya na nirujjhati nāma, idāni pana bhaṅgaṃ patvā taṃ tesaṃ cittaṃ nirujjhissati, tato appaṭisandhikattā aññaṃ nuppajjissati. Itaresanti pacchimacittasamaṅgiṃ khīṇāsavaṃ ṭhapetvā avasesānaṃ sekhāsekhaputhujjanānaṃ nirujjhissati ceva aññaṃ pana tasmiṃ vā attabhāve uppajjissati cāti attho.

“于某人，心生起”，即指某个人的心在生起刹那具足而生起。“不灭”，是指尚未到达灭刹那，故不灭。“彼心”，是问此人的心从此之后将会灭吗？对此的回答是：“在最后心的生起刹那，彼等之心生起而不灭，将会灭而不再生起；其余者，其心在生起刹那生起而不灭，将会灭且会再生起。”此即其回答。此处“彼等之心”，是指那些漏尽者被称为最后心的死心正处于生起刹那，彼等之彼死心，因已达生起，故名为“生起”；因未达坏灭，故名为“不灭”。然而，现在它已到达坏灭，彼等之心将会灭，之后因不再结生，故不再生起。“其余者”，是指除去具足最后心的漏尽者之外，其余的有学、无学、凡夫，其心将会灭，而且将会在那个自体中再生起，此即其义。

‘‘Yassa vā pana cittaṃ nirujjhissati nuppajjissati, tassa cittaṃ uppajjati na nirujjhatī’’ti imissā dutiyapucchāya pacchimacittasamaṅgino khīṇāsavassa cittaṃ sandhāya ‘‘āmantā’’ti vissajjanaṃ. ‘‘Yassa cittaṃ nuppajjati nirujjhati, tassa cittaṃ na nirujjhissati uppajjissatī’’ti pucchāya ‘‘no’’ti paṭisedhova vissajjanaṃ. Na uppajjati nirujjhatīti hi bhaṅgakkhaṇe arahato pacchimacittampi sesānaṃ bhijjamānacittampi pucchati, tato paṭṭhāya pana arahato tāva cittaṃ na nirujjhissatīti sakkā vattuṃ, uppajjissatīti pana na sakkā, tasmā ‘‘no’’ti ettha paṭisedho kato, ‘‘yassa vā pana cittaṃ na nirujjhissati uppajjissati, tassa cittaṃ nuppajjati nirujjhatī’’ti pucchāya ‘‘natthī’’ti paṭikkhepova vissajjanaṃ. Yassa hi cittaṃ na nirujjhissati uppajjissati, so ca puggalo natthīti.

“又，若某人之心将灭尽且不再生起，其心正在生起且不灭尽吗？”对于此第二问，是针对具足最后心的漏尽者之心而回答：“是的。”“若某人之心不生起且灭尽，其心将不灭尽且生起吗？”对于此问，是以“否”来否定回答。因为“不生起且灭尽”是问及处于坏灭刹那的阿罗汉之最后心，以及其余众生正在坏灭的心。从此以后，虽可说阿罗汉的心将不灭尽，然不可说其将生起，因此在此处以“否”来否定。“又，若某人之心将不灭尽且生起，其心不生起且灭尽吗？”对于此问，是以“没有”来驳斥回答。因为心将不灭尽且生起的补特伽罗，并不存在。

Yassa cittaṃ uppajjati, tassa cittaṃ uppannanti? Āmantā, yassa vā pana…pe… uppajjatīti? Sabbesaṃ cittassa bhaṅgakkhaṇe taṃ cittaṃ uppannaṃ, no ca uppajjati, sabbesaṃ cittassa uppādakkhaṇe tesaṃ cittaṃ uppannañceva uppajjati ca, yassa cittaṃ nuppajjati[Pg.432], tassa cittaṃ nuppannanti? Cittassa bhaṅgakkhaṇe cittaṃ nuppajjati, no ca nuppannaṃ, nirodhasamāpannānaṃ asaññasattānaṃ cittaṃ nuppajjati ceva nuppannañca. Yassa vā pana…pe… nuppajjatīti? Āmantā. Ettha ca uppannanti uppādasamaṅginopetaṃ nāmaṃ, uppajjatīti ca uppādasamaṅginova.

若某人之心正在生起，则其心已生起吗？是的。又，若某人之心已生起，其心正在生起吗？于一切众生心之坏灭刹那，其心已生起，但非正在生起；于一切众生心之生起刹那，其心既已生起亦正在生起。若某人之心不生起，则其心未生起吗？于心之坏灭刹那，心不生起，但并非未生起；入灭尽定者与无想有情之心，既不生起也未生起。又，若某人之心未生起，其心不生起吗？是的。此处，“已生起”亦是与生起相应者的名称，而“正在生起”则仅指与生起相应者。

Yassa cittaṃ nirujjhati, tassa cittaṃ uppannanti? Āmantā. Yassa vā pana…pe… nirujjhatīti? Bhaṅgakkhaṇe tathā. Yassa cittaṃ na nirujjhati, tassa cittaṃ nuppannanti? Nirodhasamāpannādīnaṃ cittaṃ. Yassa vā pana…pe… āmantā.

若某人之心正在坏灭，则其心已生起吗？是的。又，若某人之心已生起，其心正在坏灭吗？于坏灭刹那，如是。若某人之心不坏灭，则其心未生起吗？入灭尽定者等之心（即是）。又，若某人之心未生起，其心不坏灭吗？是的。

Yassa cittaṃ uppajjati, tassa cittaṃ uppajjitthāti? Āmantā. Yassa vā pana…pe… uppajjatīti? Sabbesaṃ cittassa uppādakkhaṇe tathā. Ettha ca uppādappattattā uppajjittha, taṃ anatītattā uppajjati nāmāti atthoti aṭṭhakathāyaṃ khaṇapaccuppannavasena attho vutto. Uppajjitthāti pana imassa atītacittakkhaṇavasena atthe gayhamāne eva uparipāḷiyā na virujjhati, na aññathāti paññāyati, tasmā pubbāparaṃ oloketvā pāḷiavirodhena attho gahetabbo.

若某人之心正在生起，则其心曾生起吗？是的。又，若某人之心曾生起，其心正在生起吗？一切众生之心于生起刹那，如是。此处，因已达生起，故曰“曾生起”；因其尚未过去，故名“正在生起”，此乃义注(aṭṭhakathā)中依刹那现前之义所说。然而，若将“曾生起”理解为过去心刹那之义，则与上文圣典不相违背，亦无其他解释，是故应前后对照，依与圣典无违之方式理解其义。

Yassa cittaṃ nuppajjati, tassa cittaṃ nuppajjitthāti? Uppajjittha. Yassa vā pana…pe… nuppajjatīti? Natthi. Yassa cittaṃ uppajjati, tassa cittaṃ uppajjissatīti? Pacchimacittasamaṅgikhīṇāsavavirahitānaṃ cittaṃ tathā. Yassa vā pana…pe… uppajjatīti? Uppādakkhaṇe tathā. Yassa cittaṃ…pe… nuppajjissatīti? Asekhānaṃ pacchimacittassa bhaṅgakkhaṇe tathā. Yassa vā pana…pe… nuppajjatīti? Pacchimacittassa bhaṅgakkhaṇe tathā. Yassa cittaṃ uppajjittha, tassa cittaṃ uppajjissatīti? Pacchimacittasamaṅgiṃ ṭhapetvā sesānaṃ tathā. Yassa vā pana…pe… āmantā. Yassa cittaṃ nuppajjittha, tassa cittaṃ nuppajjissatīti? Natthi. Yassa vā pana…pe… nuppajjitthāti? Uppajjittha.

若某人之心不生起，则其心不曾生起吗？曾生起。又，若某人之心不曾生起，则其心不生起吗？没有。若某人之心生起，则其心将生起吗？除具足最后心之漏尽者外，其余众生之心，如是。又，若某人之心将生起，则其心正在生起吗？于生起刹那，如是。若某人之心将不生起，则其心不生起吗？无学之最后心于坏灭刹那，如是。又，若某人之心将不生起，则其心不生起吗？最后心于坏灭刹那，如是。若某人之心曾生起，则其心将生起吗？除具足最后心者外，其余众生之心，如是。又，若某人之心将生起，则其心曾生起吗？是的。若某人之心未曾生起，则其心将不生起吗？没有。又，若某人之心将不生起，则其心未曾生起吗？曾生起。

Yassa [Pg.433] cittaṃ nirujjhati, tassa cittaṃ nirujjhitthāti? Āmantā. Yassa vā pana…pe… nirujjhatīti? Bhaṅgakkhaṇe tathā. Yassa cittaṃ…pe… na nirujjhitthāti? Nirujjhittha. Yassa vā pana…pe… natthi. Yassa cittaṃ nirujjhati, tassa cittaṃ nirujjhissatīti? Pacchimacittasamaṅgiṃ ṭhapetvā sesānaṃ cittassa bhaṅgakkhaṇe tathā. Yassa vā pana…pe… sesānaṃ bhaṅgakkhaṇe tathā. Yassa cittaṃ…pe… nirujjhissati. Yassa vā pana…pe… nirujjhati.

若某人之心正在坏灭，则其心曾坏灭吗？是的。又，若某人之心曾坏灭，其心正在坏灭吗？于坏灭刹那，如是。若某人之心不坏灭，则其心未曾坏灭吗？曾坏灭。又，若某人之心未曾坏灭，其心不坏灭吗？没有。若某人之心正在坏灭，则其心将坏灭吗？除具足最后心者外，其余众生之心于坏灭刹那，如是。又，若某人之心将坏灭，其心正在坏灭吗？其余众生之心于坏灭刹那，如是。若某人之心将坏灭，则其心曾坏灭吗？是的。又，若某人之心曾坏灭，其心将坏灭吗？除具足最后心者外，其余众生之心，如是。

Yassa cittaṃ nirujjhittha, tassa cittaṃ nirujjhissatīti? Pacchimacittassa bhaṅgakkhaṇe ṭhapetvā sesānaṃ cittaṃ tathā. Yassa vā pana…pe… āmantā. Yassa cittaṃ na nirujjhittha, tassa cittaṃ na nirujjhissatīti? Natthi. Yassa vā pana…pe… na nirujjhitthāti? Nirujjhittha.

若某人之心曾坏灭，则其心将坏灭吗？除最后心于坏灭刹那，其余众生之心，如是。又，若某人之心将坏灭，其心曾坏灭吗？是的。若某人之心未曾坏灭，则其心将不坏灭吗？没有。又，若某人之心将不坏灭，其心未曾坏灭吗？曾坏灭。

Yassa cittaṃ uppajjati, tassa cittaṃ nirujjhitthāti? Āmantā. Yassa vā pana…pe… uppajjatīti? Sabbesaṃ cittassa uppādakkhaṇe tathā. Yassa cittaṃ nuppajjati, tassa cittaṃ na nirujjhitthāti? Nirujjhittha. Yassa vā pana…pe… natthi, yassa cittaṃ uppajjati, tassa cittaṃ nirujjhissatīti? Āmantā. Yassa vā pana…pe… uppajjatīti? Sabbesaṃ cittassa uppādakkhaṇe tathā. Yassa cittaṃ nuppajjati, tassa cittaṃ na nirujjhissatīti? Pacchimacittassa bhaṅgakkhaṇe tathā. Yassa vā pana…pe… āmantā. Yassa cittaṃ uppajjittha, tassa cittaṃ nirujjhissatīti? Nirujjhamānaṃ pacchimacittaṃ ṭhapetvā tathā. Yassa vā pana…pe… āmantā. Yassa cittaṃ nuppajjittha, tassa cittaṃ na nirujjhissatīti? Natthi. Yassa vā pana…pe… nuppajjitthāti? Uppajjittha.

若某人之心生起，则其心曾坏灭吗？是的。又，若某人之心曾坏灭，则其心生起吗？于一切心之生起刹那，如是。若某人之心不生起，则其心未曾坏灭吗？曾坏灭。又，若某人之心未曾坏灭，则其心不生起吗？没有。若某人之心生起，则其心将坏灭吗？是的。又，若某人之心将坏灭，则其心生起吗？于一切心之生起刹那，如是。若某人之心不生起，则其心将不坏灭吗？于最后心之坏灭刹那，如是。又，若某人之心将不坏灭，则其心不生起吗？是的。若某人之心曾生起，则其心将坏灭吗？除正在坏灭之最后心，如是。又，若某人之心将坏灭，则其心曾生起吗？是的。若某人之心未曾生起，则其心将不坏灭吗？没有。又，若某人之心将不坏灭，则其心未曾生起吗？曾生起。

Yassa cittaṃ uppajjati, tassa cittaṃ na nirujjhatīti? Āmantā. Yassa vā pana…pe… uppajjatīti? Sabbesaṃ cittassa uppādakkhaṇe tathā. Yassa cittaṃ nuppajjati, tassa cittaṃ nirujjhatīti? Sabbesaṃ cittassa bhaṅgakkhaṇe tathā. Yassa vā pana…pe… nuppajjatīti? Āmantā.

若心生起，则彼心不坏灭吗？是的。或者，反之，若彼心不坏灭，则彼心生起吗？于一切心之生起刹那，如是。若心不生起，则彼心坏灭吗？于一切心之坏灭刹那，如是。或者，反之，若彼心坏灭，则彼心不生起吗？是的。

Yassa [Pg.434] cittaṃ uppajjamānaṃ, tassa cittaṃ uppannanti? Āmantā. Yassa vā pana…pe… uppajjamānanti? Sabbesaṃ cittassa uppādakkhaṇe tathā. Yassa cittaṃ nuppajjamānaṃ, tassa cittaṃ nuppannanti? Nirodhasamāpannādīnaṃ cittaṃ tathā. Yassa vā pana…pe… āmantā.

若心正在生起，则彼心已生起吗？是的。或者，反之，若彼心已生起，则彼心正在生起吗？于一切心之生起刹那，如是。若心没有正在生起，则彼心未生起吗？于入灭尽定等者之心，如是。或者，反之，若彼心未生起，则彼心没有正在生起吗？是的。

Yassa cittaṃ nirujjhamānaṃ, tassa cittaṃ uppannanti? Āmantā. Yassa vā pana…pe… bhaṅgakkhaṇe tathā. Yassa cittaṃ na nirujjhamānaṃ, tassa cittaṃ nuppannanti? Nirodhasamāpannādīnaṃ cittaṃ tathā. Yassa vā pana…pe… āmantā.

若心正在坏灭，则彼心已生起吗？是的。或者，反之，若彼心已生起，则彼心正在坏灭吗？于坏灭刹那，如是。若心没有正在坏灭，则彼心未生起吗？于入灭尽定等者之心，如是。或者，反之，若彼心未生起，则彼心没有正在坏灭吗？是的。

Yassa cittaṃ uppannaṃ, tassa cittaṃ uppajjitthāti? Āmantā. Yassa vā pana…pe… uppannanti? Cittasamaṅgīnaṃ tathā. Yassa cittaṃ nuppannaṃ, tassa cittaṃ nuppajjitthāti? Uppajjittha. Yassa vā pana…pe… nuppannanti? Natthi…pe… yassa cittaṃ nuppannaṃ, tassa cittaṃ nuppajjissatīti? Uppajjissati. Yassa vā pana…pe… nuppannanti? Uppannaṃ.

于某人，若心已生起，则于彼，心曾生起吗？是的。或者，反之，若于某人，心曾生起，则于彼，心已生起吗？于具心者，如是。于某人，若心未生起，则于彼，心未曾生起吗？曾生起。或者，反之，若于某人，心未曾生起，则于彼，心未生起吗？无有。……乃至……于某人，若心未生起，则于彼，心将不生起吗？将生起。或者，反之，若于某人，心将不生起，则于彼，心未生起吗？已生起。

Yassa cittaṃ uppajjittha no ca tassa cittaṃ uppannaṃ, tassa cittaṃ uppajjissatīti? Āmantā. Yassa vā pana cittaṃ uppajjissati no ca tassa cittaṃ uppannaṃ, tassa cittaṃ uppajjitthāti? Āmantā. Ettha ‘‘no ca tassa cittaṃ nuppanna’’nti idaṃ asaññādiacittake sandhāya vuttaṃ. Tesaṃ niyamena cittuppattiyā abhāvato ‘‘āmantā’’ti ubhayattha vissajjanaṃ vuttaṃ. Ayañca vāro kālattaye gahetvā samatthitoti gahetabbo.

于某人，若心曾生起而非心已生起，则于彼，心将生起吗？是的。或者，于某人，若心将生起而非心已生起，则于彼，心曾生起吗？是的。此处“而非于彼心已生起”是针对无想有情(asañña)等无心者而说。因于彼等，决无心之生起，故于两处皆回答“是的”。此节应理解为涵盖三时而成立。

‘‘Yassa cittaṃ nuppajjittha no ca tassa cittaṃ nuppannaṃ, tassa cittaṃ nuppajjissatīti? Natthi. Yassa vā pana cittaṃ nuppajjissati no ca tassa cittaṃ nuppannaṃ, tassa cittaṃ nuppajjitthāti? Uppajjittha.

于某人，若心未曾生起而非心未生起，则于彼，心将不生起吗？无有。或者，于某人，若心将不生起而非心未生起，则于彼，心曾生起吗？曾生起。

Uppannaṃ uppajjamānanti? Uppādakkhaṇe cittaṃ tathā. Uppajjamānaṃ uppannanti? Āmantā. Nuppannaṃ nuppajjamānanti? Āmantā. Nuppajjamānaṃ nuppannanti? Atītānāgatacittaṃ tathā.

已生起是正在生起吗？于生起刹那之心，如是。正在生起是已生起吗？是的。未生起是没有正在生起吗？是的。没有正在生起是未生起吗？于过去心与未来心，如是。

Niruddhaṃ [Pg.435] nirujjhamānanti? No, nirujjhamānaṃ niruddhanti? No, naniruddhaṃ nanirujjhamānanti? Uppādakkhaṇe anāgatañca cittaṃ tathā. Nanirujjhamānaṃ naniruddhantipi tatheva.

已坏灭是正在坏灭吗？不是。正在坏灭是已坏灭吗？不是。非已坏灭是非正在坏灭吗？于生起刹那之心与未来心，如是。非正在坏灭亦是非已坏灭，亦复如是。

Yassa cittaṃ uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, tassa cittanti? No ca bhaṅgakkhaṇaṃ vītikkantaṃ, atītaṃ cittaṃ tadubhayaṃ vītikkantaṃ, yassa vā pana cittaṃ nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, tassa cittanti? Atītaṃ citta’’nti iminā nayena puggalavāre sabbattha vissajjananayo veditabbo.

“于某人之心，其生起刹那已逝去、已成过去时，其坏灭刹那亦已逝去、已成过去时，是彼之心吗？”“非也，因坏灭刹那尚未逝去。于过去心，彼二者皆已逝去。”“或者，于某人之心，其坏灭刹那已逝去、已成过去时，其生起刹那亦已逝去、已成过去时，是彼之心吗？”“是过去心。”当知于补特伽罗(puggala)品中，一切解答之理路皆依此方式。

Tattha uppajjamānaṃ khaṇanti uppajjamānassa khaṇaṃ, uppādakkhaṇanti attho. Khaṇaṃ vītikkantaṃ atikkantakālanti na ciraṃ vītikkantaṃ, tameva pana uppādakkhaṇaṃ vītikkantaṃ hutvā atikkantakālanti saṅkhaṃ gacchati, nirujjhamānaṃ khaṇanti nirujjhamānassa khaṇaṃ, bhaṅgakkhaṇanti attho. Khaṇaṃ vītikkantaṃ atikkantakālanti kiṃ tassa cittaṃ evaṃ nirodhakkhaṇampi vītikkantaṃ hutvā atikkantakālaṃ nāma hotīti pucchati. Yassa bhaṅgakkhaṇe cittaṃ uppādakkhaṇaṃ khaṇaṃ vītikkantaṃ hutvā atikkantakālaṃ nāma hoti, nirodhakkhaṇaṃ vītikkantaṃ hutvā atikkantakālaṃ nāma hoti, atītaṃ pana cittaṃ ubhopi khaṇe khaṇaṃ vītikkantaṃ hutvā atikkantakālaṃ nāma hotīti atītacittavasena vissajjanaṃ kataṃ. Imināva upāyena uparimesu atthadhammavārādīsu ca sabbavissajjanesu attho veditabbo. Ayaṃ atikkantakālavāre nayo.

此处，“正在生起之刹那”(uppajjamānaṃ khaṇaṃ)意为正在生起者之刹那，即“生起刹那”(uppādakkhaṇa)之义。“刹那已逝去、已成过去时”非指长时已逝，而是指彼生起刹那自身，一旦逝去，即得“过去时”之名。“正在坏灭之刹那”(nirujjhamānaṃ khaṇaṃ)意为正在坏灭者之刹那，即“坏灭刹那”(bhaṅgakkhaṇa)之义。关于“刹那已逝去、已成过去时”，所问为：“是否于彼之心，坏灭刹那亦已逝去，方名为过去时耶？”于坏灭刹那之心，其生起刹那已逝去而名为“过去时”，然坏灭刹那尚未逝去。而于过去心，二刹那皆已逝去而名为“过去时”，故依过去心而作解答。当以此方法，于其后之义法品等一切解答中，了知其义。此为过去时品之理路。

Yaṃ cittaṃ uppajjati nanirujjhati, taṃ cittaṃ nirujjhissati nuppajjissatīti? Āmantā. Yaṃ vā pana…pe… āmantā. Yaṃ cittaṃ nuppajjati nirujjhati, taṃ cittaṃ nanirujjhissati uppajjissatīti? No. Yaṃ vā pana cittaṃ nanirujjhissati uppajjissati, taṃ cittaṃ nuppajjati nirujjhatīti? Natthi.

若心正生起而不坏灭，彼心将坏灭而不再生起吗？是的。或者……乃至……是的。若心不生起而正坏灭，彼心将不坏灭而生起吗？不是。或者，若心将不坏灭而生起，彼心是否不生起而正坏灭呢？没有。

Yaṃ [Pg.436] cittaṃ uppajjati, taṃ cittaṃ uppannanti? Āmantā. Yaṃ vā pana…pe… uppajjatīti? Uppādakkhaṇe cittaṃ tathā, evaṃ paṭilomapucchāsupi tato sesāsupi. ‘‘Yaṃ cittaṃ nuppajjati, taṃ cittaṃ nuppannanti? Atītānāgataṃ cittaṃ tathā. Yaṃ vā pana…pe… āmantā…pe… bhaṅgakkhaṇe citta’’ntiādinā, ‘‘yaṃ cittaṃ uppajjati, taṃ cittaṃ uppajjitthāti? No. Yaṃ cittaṃ nuppajjati, taṃ cittaṃ nuppajjitthāti? Bhaṅgakkhaṇe cittaṃ anāgatañcā’’tiādinā, ‘‘yaṃ cittaṃ uppajjati, taṃ cittaṃ uppajjissatīti? No. Yaṃ vā pana…pe… no, yaṃ cittaṃ nuppajjati, taṃ cittaṃ nuppajjissatīti? Anāgataṃ cittaṃ nuppajjati, no ca taṃ cittaṃ nuppajjissati, bhaṅgakkhaṇe cittaṃ atītaṃ citta’’ntiādinā ca, ‘‘yaṃ cittaṃ uppajjittha, taṃ cittaṃ uppajjissatīti? No. Yaṃ vā pana…pe… no, yaṃ cittaṃ nuppajjittha, taṃ cittaṃ nuppajjissatīti? Anāgataṃ citta’’ntiādinā ca,

“若心生起，此心即已生起吗？是的。或者……乃至……生起吗？生起刹那的心是如此，逆问亦是如此，其余亦是如此。“若心不生起，此心即未生起吗？过去与未来的心是如此。或者……乃至……是的……乃至……坏灭刹那的心”等等。“若心生起，此心即曾生起吗？不是。若心不生起，此心即未曾生起吗？坏灭刹那的心以及未来的心”等等。“若心生起，此心将生起吗？不是。或者……乃至……不是。若心不生起，此心将不生起吗？未来的心不生起，但不能说此心将不生起；坏灭刹那的心与过去的心”等等。“若心曾生起，此心将生起吗？不是。或者……乃至……不是。若心未曾生起，此心将不生起吗？未来的心”等等。

‘‘Yaṃ cittaṃ nirujjhati, taṃ cittaṃ nirujjhitthāti? No’’tiādinā ca, ‘‘yaṃ cittaṃ uppajjati, taṃ cittaṃ nirujjhitthāti? No’’tiādinā ca, ‘‘yaṃ cittaṃ uppajjati, taṃ cittaṃ nirujjhissatīti? Āmantā’’tiādinā ca, ‘‘yaṃ cittaṃ uppajjittha, taṃ cittaṃ nirujjhissatīti? No’’tiādinā ca,

“若心坏灭，彼心曾坏灭吗？不是。”等等，“若心生起，彼心曾坏灭吗？不是。”等等，“若心生起，彼心将坏灭吗？是的。”等等，“若心曾生起，彼心将坏灭吗？不是。”等等。

‘‘Yaṃ cittaṃ uppajjamānaṃ, taṃ cittaṃ uppannanti? Āmantā. Yaṃ vā pana…pe… uppajjamānanti…pe… uppādakkhaṇe citta’’ntiādinā ca, ‘‘yaṃ cittaṃ nirujjhamānaṃ, taṃ cittaṃ uppannanti? Āmantā’’tiādinā ca, ‘‘yaṃ cittaṃ uppannaṃ, taṃ cittaṃ uppajjitthāti? No. Yaṃ vā pana…pe… no’’tiādinā ca,

“若心正生起，彼心即是已生起之心吗？是的。或者……乃至……正生起……乃至……生起刹那的心”等等，以及“若心正坏灭，彼心即是已生起之心吗？是的”等等，以及“已生起之心，是曾生起之心吗？不是。或者……乃至……不是”等等。

‘‘Yaṃ cittaṃ uppajjittha no ca taṃ cittaṃ uppannaṃ, taṃ cittaṃ uppajjissatīti? No. Yaṃ vā pana…pe… no. Yaṃ cittaṃ nuppajjittha no ca taṃ cittaṃ nuppannaṃ, taṃ cittaṃ nuppajjissatīti? Āmantā’’tiādinā ca, ‘‘uppannaṃ uppajjamānanti…pe… uppādakkhaṇe uppannañceva uppajjamānañca. Uppajjamānaṃ uppannanti? Āmantā’’tiādinā ca, ‘‘niruddhaṃ nirujjhamānanti? No’’tiādinā ca,

“若心曾生而未已生，彼心将生耶？不。或……乃至……不。若心未曾生而未不生，彼心将不生耶？然。”等。又，“已生与正生……乃至……于生起刹那，既是已生亦是正生。正生是已生耶？然。”等。又，“已灭是正灭耶？不。”等。

‘‘Yaṃ [Pg.437] cittaṃ uppajjamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, nirujjhamānaṃ khaṇaṃ khaṇaṃ vītikkantaṃ atikkantakālaṃ, taṃ cittanti…pe… atītaṃ citta’’ntiādinā ca dhammavāre,

“若心正生起，刹那刹那逝去，即是已过时；若心正坏灭，刹那刹那逝去，即是已过时。彼心……乃至……过去心”等，于法论中。

‘‘Yassa yaṃ cittaṃ uppajjati na nirujjhati, tassa taṃ cittaṃ nirujjhissati nuppajjissatīti? Āmantā’’tiādinā ca puggaladhammavāre ca, sarāgādipadehi, kusalādipadehi ca missesu sabbavāresu ca pucchāsu heṭṭhā vuttānusārena vissajjananayo veditabbo. Ayaṃ cittayamakamātikatthasaṃvaṇṇanānayo.

“若某人之心生起而不坏灭，彼心将坏灭而不再生起耶？然。”等，以及在人法论中，于有贪等句、善等句，以及于所有混合论的问答中，皆应依前述之理了知解答之法。此是心双品母义之释义法。

Dhammayamakamātikatthavaṇṇanā

法双论论母释义

Dhammayamakamātikāya pana khandhayamake vuttanayeneva pāḷivavatthānaṃ veditabbaṃ. ‘‘Yo kusalaṃ dhammaṃ bhāveti, so akusalaṃ dhammaṃ pajahatī’’ti āgatattā panettha pariññāvāro bhāvanāvāro nāma. Tattha yasmā abyākato dhammo neva bhāvetabbo na pahātabbo, tasmā padameva na uddhaṭanti veditabbaṃ. Pucchāvissajjane panettha ‘‘kusalākusalā dhammāti? Āmantā’’tiādinā, ‘‘dhammā akusalā dhammāti? Akusalā dhammā dhammā ceva akusalā dhammā ca, avasesā dhammā na akusalā dhammā’’tiādinā ca paṇṇattivāre vissajjananayo ñātabbo.

于法双论论母，应如蕴双论中所说之理，了知圣典之安立。由于“凡修习善法者，即舍断不善法”此句之出现，此处被称为遍知品(pariññāvāro)与修习品(bhāvanāvāro)。于此应知，因无记法既不应修习亦不应舍断，故其词句根本未被提出。至于问答，应了知在施设品(paṇṇattivāra)中，有‘诸法是善与不善耶？然。’等，以及‘诸法是不善法耶？不善法既是法也是不善法，其余诸法不是不善法。’等解答之法。

‘‘Yassa kusalā dhammā uppajjanti, tassa akusalā dhammā uppajjantīti? No. Yassa vā pana…pe… yassa kusalā dhammā uppajjanti, tassa abyākatā dhammā uppajjantīti? Pañcavokāre kusalānaṃ uppādakkhaṇe…pe… uppajjantī’’tiādinā ca, ‘‘yattha kusalā dhammā uppajjanti, tattha akusalā dhammā uppajjantīti? Āmantā…pe… tattha abyākatā dhammā uppajjantīti? Āmantā. Yattha vā pana abyākatā dhammā uppajjanti, tattha kusalā dhammā uppajjantīti [Pg.438] …pe… catuvokāre…pe… uppajjantī’’tiādinā ca, ‘‘yassa yattha kusalā dhammā…pe… uppajjantīti? No’’tiādinā ca,

“若于某人善法生起，则于彼人不善法亦生起耶？不。又，若于某人……乃至……善法生起，则于彼人无记法亦生起耶？于五蕴有(pañcavokāra)中善法生起之际……乃至……生起。”等。又，“于何处善法生起，于彼处不善法亦生起耶？然。……乃至……于彼处无记法亦生起耶？然。又，于何处无记法生起，于彼处善法亦生起耶？……乃至……于四蕴有(catuvokāra)中……乃至……生起。”等。又，“若于某人于某处善法……乃至……生起耶？不。”等。

‘‘Yassa kusalā dhammā nuppajjanti, tassa akusalā dhammā nuppajjantīti…pe… sabbesaṃ cittassa bhaṅgakkhaṇe abyākatacittassa uppādakkhaṇe nirodhasamāpannānaṃ asaññasattānaṃ tesaṃ kusalā ca dhammā nuppajjanti, akusalā ca dhammā nuppajjantī’’tiādinā ca, ‘‘yassa kusalā dhammā nuppajjanti, tassa abyākatā dhammā nuppajjantīti…pe… sabbesaṃ cavantānaṃ pavatte cittassa bhaṅgakkhaṇe āruppe akusalānaṃ uppādakkhaṇe ca nuppajjantī’’tiādinā ca, ‘‘yattha kusalā dhammā nuppajjanti, tattha akusalā dhammā nuppajjantīti? Āmantā…pe… tattha abyākatā dhammā nuppajjantīti? Uppajjanti. Yattha vā pana abyākatā dhammā nuppajjanti, tattha akusalā dhammā nuppajjantīti? Natthī’’tiādinā ca uppādavāre,

“若于某人善法不生起，则于彼人不善法亦不生起耶？……乃至……对于一切处于心之坏灭刹那者、处于无记心之生起刹那者、入灭尽定(nirodhasamāpanna)者、无想有情(asaññasatta)，其善法不生起，不善法亦不生起。”等。又，“若于某人善法不生起，则于彼人无记法亦不生起耶？……乃至……对于一切死时者，于生命流转中处于心之坏灭刹那者，以及于无色界(āruppa)处于不善法生起刹那者，〔善法〕不生起。”等。又，“于何处善法不生起，于彼处不善法亦不生起耶？然。……乃至……于彼处无记法亦不生起耶？生起。又，于何处无记法不生起，于彼处不善法亦不生起耶？无有。”等，于生起品(uppādavāra)中。

‘‘Yassa kusalā dhammā nirujjhanti, tassa akusalā dhammā nirujjhantīti? No’’tiādinā nirodhavāre ca,

“若于某人善法坏灭，则于彼人不善法亦坏灭耶？不。”等，于灭品(nirodhavāra)中。

‘‘Yassa kusalā dhammā uppajjanti, tassa akusalā dhammā nirujjhantīti? No’’tiādinā uppādanirodhavāre ca,

“若于某人善法生起，则于彼人不善法亦坏灭耶？不。”等，于生灭品(uppādanirodhavāra)中。

‘‘Yo kusalaṃ dhammaṃ bhāveti, so akusalaṃ dhammaṃ pajahitthāti? No…pe… yo kusalaṃ dhammaṃ na bhāveti, so akusalaṃ dhammaṃ nappajahitthāti? Aggamaggasamaṅgiñca arahantañca ṭhapetvā avasesā puggalā’’tiādinā bhāvanāvāre ca pucchāvissajjananayo heṭṭhā vuttānusārena ñātabbo.

“凡修习善法者，彼已舍断不善法耶？不。……乃至……凡不修习善法者，彼未舍断不善法耶？除具足顶道(aggamagga)者与阿罗汉，其余补特伽罗〔皆未舍断〕。”等，于修习品(bhāvanāvāra)中，问答之法应依前述之理了知。

Atthavinicchaye panettha idaṃ lakkhaṇaṃ. Imassa hi dhammayamakassa pavattimahāvāre uppajjanti nirujjhantīti imesu uppādanirodhesu kusalākusaladhammā tāva ekantena pavattiyaṃyeva labbhanti, na cutipaṭisandhīsu, abyākatadhammā pana pavatte [Pg.439] ca cutipaṭisandhīsu cāti tīsupi kālesu labbhanti, evamettha yaṃ yattha yattha labbhati, tassa vasena tattha tattha vinicchayo veditabbo.

于此义理抉择(atthavinicchaya)中，此为特征：于此法双论之流转大品(pavattimahāvāra)中，于生起与坏灭(uppādanirodha)中，善与不善法确定仅于生命流转(pavatti)中可得，而不在死(cuti)与结生(paṭisandhi)中；无记法，则于生命流转、死与结生此三时中皆可得。如是，何法于何处可得，即应依此于彼处了知其抉择。

Tatridaṃ nayamukhaṃ – kusalākusalānaṃ tāva ekakkhaṇe anuppajjanato ‘‘no’’ti paṭisedho kato. Abyākatā cāti idaṃ cittasamuṭṭhānarūpaṃ sandhāya vuttaṃ. Yattha kusalā dhammā nuppajjantīti asaññabhavaṃ sandhāya vuttaṃ, abyākatānaṃ dhammānaṃ anuppattiṭṭhānassābhāvā ‘‘natthī’’ti paṭikkhepo kato, nirodhavāre kusalākusalānaṃ ekato anirujjhanato ‘‘no’’ti vuttanti imināva nayamukhena sabbattha vinicchayo veditabbo. Ayaṃ dhammayamakamātikatthasaṃvaṇṇanānayo.

此为方法要点——首先，因善与不善法不在同一刹那生起，故以“不”作否定。此中“无记”，是指心生色法。所谓“善法不生起之处”，是指无想有(asaññabhava)；因无记法无不生起之处，故以“无有”作否定。于灭品中，因善与不善法不同时坏灭，故说“不”。应以此方法要点来了知一切抉择。此为法双论论母之释义法。

Indriyayamakamātikatthavaṇṇanā

根双论论母释义

Indriyayamakamātikāyaṃ pana khandhayamakamātikādīsu vuttanayeneva pāḷivavatthānādiko sabbo atthasaṃvaṇṇanānayo veditabbo. Manindriyaṃ panettha yathā cakkhundriyādimūlakehi, tatheva itthindriyādimūlakehi saddhiṃ sampayogaṃ gacchati, tasmā nikkhittapaṭipāṭiyā ayojetvā sabbehipi cakkhundriyamūlādīhi saddhiṃ pariyosāne yojitaṃ, cakkhundriyena ca saddhiṃ sukhindriyadukkhindriyadomanassindriyāni, lokuttarindriyāni ca paṭisandhiyaṃ natthīti na gahitāni. Yathā cettha, evaṃ sesindriyamūlakesupi yathānurūpaṃ ñātabbaṃ. Indriyānaṃ pana bahukatāya dhātuyamakatopi bahutarāni yamakāni honti ayaṃ viseso, sesaṃ heṭṭhā vuttānusārena ñātabbanti. Ayaṃ indriyayamakamātikatthasaṃvaṇṇanānayo.

于根双论论母，其圣典之安立等一切释义之法，皆应如蕴双论(Khandhayamaka)论母等中所说之理而了知。于此，意根既与以眼根等为首者相应，亦与以女根等为首者相应。是故，不按既定次第组合，而是在结尾处与所有以眼根等为首者相连。又，乐根、苦根、忧根及出世间诸根于结生(paṭisandhi)时不存在，故未被执取。如此处，于其余以诸根为基础之组，亦应如是相应了知。然因诸根繁多，故双论之数多于界双论(Dhātuyamaka)，此为差别。其余部分应依前述之理而了知。此为根双论论母之释义法。

Mohavicchedaniyā abhidhammamātikatthavaṇṇanāya

《辨除迷惑》之阿毗达摩论母释义

Yamakamātikatthavaṇṇanā niṭṭhitā.

双论论母释义终。

7. Paṭṭhānamātikatthavaṇṇanā

7. 发趣论论母释义

Idāni [Pg.440] paṭṭhānamātikāya atthasaṃvaṇṇanānayo hoti. Kenaṭṭhena paṭṭhānanti? Nānappakārapaccayaṭṭhena. Pa-saddo hi nānappakāratthaṃ dīpeti, ṭhāna-saddo paccayatthaṃ. Atha vā vibhajanaṭṭhena paṭṭhānaṃ. Yathā hi paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammanti āgataṭṭhāne vibhajanaṭṭho paṭṭhānasaddasamānattho paṭṭhapanā-saddo dissati, evamidhāpi kusalādīnaṃ dhammānaṃ hetupaccayādīhi vibhajanato vibhajanaṭṭhena paṭṭhānaṃ nāma. Atha vā paṭṭhitaṭṭhena paṭṭhānaṃ, gamanaṭṭhenāti attho. Sabbadhammesu hi asaṅgagamanassa sabbaññutaññāṇassa hetupaccayādibhedabhinnesu kusalādīsu vitthāritanayalābhato nissaṅgavasena pavattagamanattā gamanaṭṭhena paṭṭhānaṃ nāma, iti nānappakārapaccayaṭṭhena, vibhajanaṭṭhena, gamanaṭṭhena ca tikapaṭṭhānādīsu catuvīsatiyā paṭṭhānesu ekekampi paṭṭhānaṃ nāma, tesaṃ pana samūhato pakaraṇaṃ paṭṭhānaṃ nāma, tesaṃ paṭṭhānānaṃ mātikā. Sayampi vā paṭṭhānabhūtā mātikā, sabbampetaṃ paṭṭhānamātikā. Yā sā ‘‘hetupaccayo, ārammaṇapaccayo…pe… avigatapaccayo’’ti evaṃ tikapaṭṭhānādicatuvīsatippabhedasamantapaṭṭhānadesanāya mūlabhūtapaccayabhedassa vasena bhagavatā pakaraṇassa ādimhi ṭhapitā, ayaṃ idha paṭṭhānamātikā nāma.

现在开始阐明《发趣论》论母的释义之理。以何义称作发趣(Paṭṭhāna)？以多种缘之义。“pa”字显示多种类，“ṭhāna”字则为缘义。或谓，发趣是以分析为义。正如在“开示、建立、阐明、分析、显明”等引文处，可见与“发趣”一词同义的“建立”一词，有“分析”之义；同样于此，因以因缘等分析善法等诸法，故以分析为义而名为发趣。或谓，发趣是以行进为义，即趋向之义。于一切法中，无碍行进之遍知智，因于以因缘等差别而分别的善法等中，获得广演之理，得以无碍转起行进，故以趋向为义而名为发趣。是故，以多种缘义、分析义、趋向义，于三法发趣(tikapaṭṭhāna)等二十四种发趣中，一一皆名为发趣。然彼等之总合，其论典则名为《发趣论》，此即彼等发趣之论母。或论母自身即是发趣，所有这一切皆为发趣论母。那由世尊为开示三法发趣等二十四种差别的周遍发趣法门，而依根本缘之差别，于论著开端所安立者——即“因缘、所缘缘……乃至……不离缘”——于此即名为发趣论母。

Tattha anuttānatthādisahito saṅkhepatthavinicchayo tāva evaṃ veditabbo – hetupaccayotiādīsu hi hetu ca so paccayo cāti hetupaccayo, hetu hutvā paccayo hetupaccayo, hetubhāvena paccayoti vuttaṃ hoti. Tattha hetūti vacanāvayavakāraṇamūlānametaṃ adhivacanaṃ. ‘‘Paṭiññāhetū’’tiādīsu hi loke vacanāvayavo ‘‘hetū’’ti vuccati, sāsane pana ‘‘ye dhammā hetuppabhavā’’tiādīsu [Pg.441] (mahāva. 60; apa. thera 1.1.286) kāraṇaṃ, ‘‘tayo kusalā hetū, tayo akusalā hetū’’tiādīsu (dha. sa. 1059) mūlaṃ, idaṃ idha adhippetaṃ, taṃ paṭicca etasmā etīti paccayo, apaccakkhāya naṃ vattatīti attho. Yo hi dhammo yaṃ dhammaṃ paṭicca apaccakkhāya tiṭṭhati vā uppajjati vā, so tassa upakārakalakkhaṇena paccayo nāma. Iti mūlaṭṭhena hetu, upakārakaṭṭhena paccayoti saṅkhepato mūlaṭṭhena upakārako dhammo hetupaccayo, kusalādīnaṃ kusalādibhāvasādhakoti keci, evaṃ sante pana taṃsamuṭṭhānarūpesu hetupaccayatā na sampajjati, ahetukacittānañca vinā etehi abyākatabhāvo siddho, sahetukānampi ca yonisomanasikārādipaṭibaddho kusalādibhāvo, na sampayuttahetupaṭibaddho. Yadi ca siyā, hetūsupi kusalādibhāvasādhakena aññena bhavitabbaṃ, kusalādibhāvasādhanavasena pana hetūnaṃ mūlaṭṭhaṃ aggahetvā suppatiṭṭhitabhāvasādhanavasena gayhamāne na kiñci virujjhati. Laddhahetupaccayā hi dhammā viruḷhamūlā viya pādapā thirā honti suppatiṭṭhitā, itare pana tilabījakādisevālā viya na suppatiṭṭhitā, iti mūlaṭṭhena upakārakoti suppatiṭṭhitabhāvasādhanena upakārako dhammo hetupaccayoti veditabbo.

于此，首先应如是了知包含未显之义等的简义抉择——在“因缘”等（术语）中，是因又是缘，故为“因缘”；作为因而成为缘，即是“因缘”；以因的状态为缘，如是说。其中，“因”是言语部分、原因、根本的同义词。在世间，如“立论之因”等，“因”指言语部分；但在圣教中，如“诸法从因生”等，指原因；如“三善因，三不善因”等，指根本，此处所意指的即是根本。“缘”者，依靠它而有；其义为：不舍离它而转起。确实，若一法依靠另一法，不舍离它而存续或生起，则此法以助益的特相而被称为“缘”。因此，以根本义为因，以助益义为缘。简言之，以根本义助益之法，即是因缘。有些人说，（因缘）是善等之所以为善等的成就者。然而，若如此，则在与这些因共同生起的色法中，因缘性便不成立；而且无因心，离开这些因也能成就无记性；即使是有因心，其善等状态也依赖于如理作意等，而非依赖于相应因。若果真如此，则在诸因之中，也必须有另一能成就善等状态者。然而，若不执取诸因以成就善等状态为根本义，而是执取其成就善安住的状态，则无任何相违。确实，已得因缘的诸法，犹如根已生长的树木，坚固而善安住；其余的则像浮萍等，不能善安住。是故，当知：以根本义为助益者，即以成就善安住的状态而助益之法，是为因缘。

Niddese ‘‘hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti vuttaṃ, tattha ‘‘cittasamuṭṭhānāna’’nti avatvā ‘‘taṃsamuṭṭhānāna’’nti idaṃ acittasamuṭṭhānānampi saṅgaṇhanatthaṃ. Pañhāvārasmiṃ hi ‘‘paṭisandhikkhaṇe vipākābyākatā hetū sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ hetupaccayena paccayo’’ti āgataṃ, kasmā panāyaṃ hetu paṭisandhiyameva kaṭattārūpānaṃ hetupaccayena paccayo hoti[Pg.442], na pavatteti? Paṭisandhiyaṃ kammajarūpānaṃ cittapaṭibaddhavuttitāya, bhavapaṭhamanipātato cittajāti. Itararūpasantatiuppatthambhābhāvena eva dubbalavatthuṃ cittameva nissāya uppajjati ceva tiṭṭhati ca. Taṃ cittampi hi paṭisandhikkhaṇe kammavegakkhittatāya ceva apurejātavatthukatāya ca appatiṭṭhitaṃ, papāte patitamattako puriso na kiñci sippaṃ kātuṃ viya cittajarūpaṃ janetuṃ na sakkoti, tameva kaṭattārūpaṃ nissāya patiṭṭhāti. Paṭisandhicittāni hi rūpaṃ na janenti, kammajarūpameva pana tesaṃ cittasamuṭṭhānarūpaṭṭhāne tiṭṭhati, pavattiyaṃ pana paṭiladdhupatthambhatāya taṃ rūpaṃ vināpi kammapaṭibaddhāva pavatti, hetupaccayassa panettha kusalādibhedato, bhūmibhedato ca vibhāgo heṭṭhā vuttanayeneva veditabboti ayaṃ hetupaccaye nayo.

在《解释》中说：“因，为因相应法及彼俱生色之因缘。”其中，不说“心生”而说“彼俱生”，是为了也包含非心生色。因为在《问分》中说：“于结生刹那，异熟无记因，为相应蕴及业生色之因缘。”然而，为何此因仅于结生时为业生色之因缘，而非于生命延续期？在结生时，由于业生色的存续系于心，而心是从生命最初一刻开始生起的。由于没有其他色相续的扶持，（业生色）作为微弱的所依，只能依靠心而生起和存续。而结生刹那的心，由于被业力之速抛掷，又无前生所依，故不稳固，犹如坠落悬崖之人无法施展任何技艺，不能产生心生色，只能依靠彼业生色而安住。确实，结生心不产生色法，而是业生色住于彼心生色之处。但在生命延续期，由于获得了扶持，（心的）转起是系于业的，而无需再如此依赖那个色法。于此，因缘根据善等之别与地之别的划分，当知如前所述。此乃因缘之理。

Tato paresu ārammaṇabhāvena upakārako dhammo ārammaṇapaccayo, so niddese ‘‘rūpāyatanaṃ cakkhuviññāṇadhātuyā…pe… phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ…pe… rūpāyatanaṃ saddagandharasaphoṭṭhabbāyatanaṃ manodhātuyā…pe… sabbe dhammā manoviññāṇadhātuyā…pe… yaṃ yaṃ dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo’’ti evaṃ niddiṭṭhattā na koci dhammo na hoti. Yathā hi dubbalapuriso daṇḍaṃ vā rajjuṃ vā ālambitvā uṭṭhahati ceva tiṭṭhati ca, evaṃ cittacetasikā dhammā rūpādīsu chasu yaṃ kiñci ālambitvā uppajjanti ceva tiṭṭhanti ca, tasmā lokiyalokuttarādibhedā sabbepi dhammā yathāyogaṃ cittacetasikānaṃ ārammaṇapaccayoti veditabboti ayaṃ ārammaṇapaccaye nayo.

作为所缘而助益的法，是所缘缘。它在《解释》中如此解说：“色处为眼识界……乃至……触处为身识界及其相应诸法……乃至……色处、声处、香处、味处、触处为意界……乃至……一切法为意识界……乃至……缘于何等法而生起何等心、心所法，彼所缘法即为彼心、心所法之所缘缘。”由于如此解说，故没有哪个法不是（所缘缘）。譬如虚弱之人，依靠拐杖或绳索才能站起和站立；同样，心和心所法依靠色等六处中的任何一处才能生起和存续。因此，当知一切世间和出世间等法，都根据情况，是心和心所法的所缘缘。此即关于所缘缘的理则。

Jeṭṭhakaṭṭhena upakārako dhammo adhipatipaccayo, so niddese ‘‘chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca [Pg.443] rūpānaṃ…pe… vīriyacittavīmaṃsādhipati…pe… adhipatipaccayena paccayo, yaṃ yaṃ dhammaṃ garuṃ katvā ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ adhipatipaccayena paccayo’’ti evaṃ dvidhā niddiṭṭho. Tattha chandādayo sahajātādhipatibhāvena vuttā, garukātabbaṃ ārammaṇādhipatibhāvena. Tattha ca lokiyakusalabhūto ārammaṇādhipati lokiyakusalānañceva lobhasahagatacittānañca ārammaṇādhipati hoti, nāññassa, akusalabhūto pana lobhasahagatacittuppādoti vuccati itaresu garukātabbatāya abhāvato, so dvihetukāhetukādilokiyavipākarūpakkhandhabhūto ca lobhasahagatasseva, nāññassa, tathā kiriyabhūtopīti aṭṭhakathāyaṃ āgataṃ, taṃ ñāṇasampayuttakiriyānaṃ sabbaññutaññāṇābhiññādipubbavasappavattānaṃ kāmāvacarakusalehi garukātabbabhāvassāvirodhabhāvassa dassanato vīmaṃsitabbaṃ. Lokuttarakusalāni pana kāmāvacarañāṇasampayuttajavanānameva ārammaṇādhipatipaccayā honti, nibbānaṃ pana tesaññeva lokuttarakusalavipākānañcāti veditabbanti ayaṃ adhipatipaccaye nayo.

以首领的意义而助益的法，是增上缘(adhipatipaccayo)。它在《解释》(niddesa)中如此被分为两种来解说：“欲增上(chandādhipati)是与欲相应的诸法以及彼等俱生的色法……乃至……精进(vīriya)增上、心(citta)增上、观(vīmaṃsā)增上……以增上缘为缘。凡是重视任何法而生起的任何心、心所法，彼彼法即是此此法之增上缘。”其中，欲等是以俱生增上的方式而说，应被重视者是以所缘增上的方式而说。在此，作为世间善的所缘增上，是世间善以及贪俱生心的所缘增上，而非其他的。至于不善法，则只为贪俱生心之（所缘增上），因为在其他（不善法）中没有应被重视性。而作为二因、无因等世间异熟和色蕴的它，也只是贪俱生心的（所缘增上），而非其他的。同样，作为唯作(kiriyā)的也是如此，这在义注(aṭṭhakathā)中提到。对此应当考察，因为与智相应的唯作心，以及由先前对一切知智、神通等的熟练掌握而生起的（唯作心），其可被欲界善心所重视的状态，并无矛盾。而出世间善法，则只是欲界智相应速行(javana)的所缘增上缘；而涅槃(nibbāna)，当知是彼等（速行心）以及出世间善异熟的（所缘增上缘）。此即关于增上缘的理则。

Anantarabhāvena upakārako dhammo anantarapaccayo, sova samanantarapaccayo, byañjanamattameva nānaṃ ‘‘upacayasantatī’’tiādīsu viya. Yampi ‘‘atthānantaratāya anantarapaccayo, kālānantaratāya samanantarapaccayo’’ti ācariyānaṃ mataṃ, taṃ ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā samanantarapaccayena paccayo’’tiādīhi virujjhati, taṃniddese ‘‘cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā…pe… kāyaviññāṇadhātu…pe… manodhātu…pe… manoviññāṇadhātuyā…pe… purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ [Pg.444] kusalānaṃ dhammānaṃ…pe… abyākatānaṃ dhammānaṃ…pe… purimā purimā akusalā dhammā pacchimānaṃ pacchimānaṃ akusalānaṃ…pe… abyākatānaṃ…pe… yesaṃ yesaṃ dhammānaṃ anantarā ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ anantarapaccayena paccayo’’ti iminā anantarapaccayaniddesasamako eva samanantarapaccayo niddiṭṭho aññatra nāmanānāttāti ayaṃ anantarasamanantarapaccayadvaye nayo.

以无间隔的方式助益的法，是无间缘(anantarapaccayo)；它也就是等无间缘(samanantarapaccayo)，只是文句不同，就像“增长(upacaya)”与“相续(santati)”等词一样。有诸阿阇梨(ācariya)认为：“义的无间是无间缘，时的无间是等无间缘”，但这与“对从灭尽定(nirodhasamāpatti)出定者而言，非想非非想处善心是果定(phalasamāpatti)之等无间缘”等说法相矛盾。在该《解释》(niddesa)中，等无间缘的解说与无间缘的解说完全相同，除了名称不同之外，其文如下：“眼识界及其相应诸法是意界的（无间缘）……乃至……身识界……乃至……意界……乃至……意识界的……乃至……前前的善法是后后的善法的……乃至……无记法的……乃至……前前的不善法是后后的不善法的……乃至……无记法的……乃至……在任何法之后紧接着生起的任何心、心所法，那些法是那些法的无间缘。”此即关于无间缘与等无间缘二缘的理则。

Uppajjamānova saha uppajjamānabhāvena upakārako dhammo sahajātapaccayo, so niddese ‘‘cattāro khandhā arūpino aññamaññaṃ sahajātapaccayena paccayo, cattāro mahābhūtā aññamaññaṃ…pe… okkantikkhaṇe nāmarūpaṃ aññamaññaṃ…pe… cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ…pe… mahābhūtā upādārūpānaṃ…pe… rūpino dhammā arūpīnaṃ dhammānaṃ kiñcikāle sahajātapaccayena paccayo, kiñcikāle nasahajātapaccayena paccayo’’ti evaṃ chabbidho niddiṭṭho. Tattha aññamaññanti iminā tesaṃ dhammānaṃ ekakkhaṇe paccayabhāvañceva paccayuppannabhāvañca dīpeti, paṭisandhikkhaṇe vatthurūpaṃ rūpaṃ nāma. Cittacetasikāti pavattiyaṃ cattāro khandhā, paṭisandhiyampīti keci tattha kaṭattārūpānampi cittasamuṭṭhāne paviṭṭhattā. Tesaṃ hi paṭisandhicittacetasikā sahajātapaccayā hontiyeva, tāni pana vatthuvirahitāni rūpāni pavattiyaṃ cittasamuṭṭhānānaṃ viya cittacetasikānaṃ paccayatthaṃ na pharanti, tasmā ‘‘aññamañña’’nti na vuttaṃ, tathā bhūtānaṃ upādārūpaṃ. Evaṃ hi agayhamāne paṭisandhiyaṃ kaṭattārūpānaṃ sahajātā nāma nissayatā na vuttāti sahajātapaccayaniddeso aparipuṇṇo eva siyā. Kiñcikāleti idampi okkantikkhaṇe hadayavatthumeva sandhāya vuttattā tatiyakoṭṭhāsameva bhajatīti atthato ayaṃ paccayo pañcavidhoti ayaṃ sahajātapaccaye nayo.

以俱生状态起助益作用的法是俱生缘(sahajātapaccayo)。在《解释》(niddesa)中，此缘被分为六种：“四无色蕴(cattāro khandhā arūpino)相互为俱生缘，四大种(cattāro mahābhūtā)相互为俱生缘……入胎刹那(okkantikkhaṇe)的名色(nāmarūpaṃ)相互为俱生缘……心心所法(cittacetasikā dhammā)对心生色(cittasamuṭṭhānānaṃ rūpānaṃ)……四大种对所造色(upādārūpānaṃ)……有色法对无色法，有时为俱生缘，有时非俱生缘。”其中，“相互(aññamaññaṃ)”一词显示那些法在同一刹那既是缘又是缘生法。在结生(paṭisandhi)刹那，所依色是色法，（心心所是）名法。“心心所法”（这一项），在生命期(pavatti)是四蕴；某些人认为在结生时也是如此，因为那时业生色(kaṭattārūpa)也包含在心生（色）的范畴内。那些结生的心心所法确实是（业生色的）俱生缘，但那些（业生）色法，因为缺乏所依，不能像生命期中的心生色那样，成为心心所法的缘，因此不说“相互”。四大种与所造色也是如此。若不如此理解，则结生时业生色的俱生依止性就未被说明，那么俱生缘的解释就会不完整。“有时”一词也是针对入胎刹那的心所依处(hadayavatthu)而说，故属于第三部分。因此，从义理上说，此缘有五种。这是关于俱生缘的理则。

Aññamaññaṃ [Pg.445] uppādanupatthambhanabhāvena upakārako dhammo aññamaññapaccayo tidaṇḍakaṃ viya. So niddese ‘‘cattāro khandhā arūpino aññamaññapaccayena paccayo, cattāro mahābhūtā…pe… okkantikkhaṇe nāmarūpaṃ aññamaññapaccayena paccayo’’ti evaṃ tidhā niddiṭṭhoti ayaṃ aññamaññapaccaye nayo.

如同三脚架(tidaṇḍakaṃ)一般，以互相生起与支持的状态起助益作用的法是相互缘(aññamaññapaccayo)。在《解释》(niddesa)中，此缘被解说为三种：“四无色蕴(cattāro khandhā arūpino)以相互缘为缘，四大种(cattāro mahābhūtā)……入胎刹那(okkantikkhaṇe)的名色(nāmarūpaṃ)以相互缘为缘。”此即关于相互缘的理则。

Adhiṭṭhānākārena, nissayākārena ca upakārako dhammo nissayapaccayo tarucittakammādīnaṃ pathavīpaṭādayo viya, so niddese sahajātapaccaye viya chadhāva niddiṭṭho. Chaṭṭho panettha koṭṭhāso ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā, sotaghānajivhākāyāyatanaṃ kāyaviññāṇadhātuyā…pe… yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo’’ti evaṃ purejātanissayadassanavasena vibhatto, sesaṃ tādisameva. Tattha rūpanti hadayavatthu.

以作为基础(adhiṭṭhāna)和依靠(nissaya)的状态起助益作用的法是依止缘(nissayapaccayo)，如同大地之于树木、画布之于图画。在《解释》(niddesa)中，此缘如俱生缘一样，也被解说为六种。其中第六部分是依据前生依止(purejātanissaya)的开示而这样区分的：“眼处(cakkhāyatanaṃ)是眼识界(cakkhuviññāṇadhātuyā)的依止缘……乃至……身处(kāyāyatanaṃ)是身识界(kāyaviññāṇadhātuyā)的……乃至……意界(manodhātu)与意识界(manoviññāṇadhātu)所依靠而转起的那个色法，是意界、意识界及其相应诸法的依止缘。”其余部分则与（俱生缘的解说）相同。此处的“色法”是指心所依处(hadayavatthu)。

Upanissayapaccayoti ettha panāyaṃ vacanattho – tadadhīnavuttitāya attano phalena nissito, nappaṭikkhittoti nissayo, yathā pana bhuso āyāso upāyāso, evaṃ bhuso nissayo upanissayo, balavakāraṇassetaṃ adhivacanaṃ, tasmā balavakāraṇabhāvena upakārako dhammo upanissayapaccayoti veditabbo. So ārammaṇūpanissayo anantarūpanissayo pakatūpanissayoti tividho hoti. Tattha ārammaṇūpanissayo tāva ārammaṇādhipatinā saddhiṃ nānattaṃ akatvā vibhatto. Tattha yaṃ ārammaṇaṃ garuṃ katvā cittacetasikā uppajjanti, taṃ niyamato tesaṃ ārammaṇesu balavārammaṇaṃ hoti, iti garukātabbamattaṭṭhena ārammaṇādhipati, balavakāraṇaṭṭhena ārammaṇūpanissayoti evametesaṃ nānattaṃ veditabbaṃ.

关于亲依止缘(upanissayapaccaya)，其词义是：由于（果法）的生起依赖于它，被其自身的果所依止，且不被排斥，故称“依止”(nissayo)。正如极度之努力(āyāso)是强努力(upāyāso)，同样，极度之依止即是亲依止(upanissayo)，此乃强力之因(balavakāraṇa)的异名。是故，以强力之因的状态起助益作用的法，应理解为亲依止缘。它有三种：所缘亲依止(ārammaṇūpanissaya)、无间亲依止(anantarūpanissaya)、自性亲依止(pakatūpanissaya)。其中，所缘亲依止与所缘增上(ārammaṇādhipati)并未作区分而解说。在此，凡是重视某所缘而生起心心所法，则此所缘必然是彼等所缘中之强力所缘。是故，就其值得重视之义而言，它是所缘增上；就其强力之因之义而言，它是所缘亲依止，应知此等之差别。

Anantarūpanissayopi [Pg.446] anantarapaccayena nānattaṃ akatvāva vibhatto, evaṃ santepi attano attano anantaraṃ anurūpassa cittuppādassa pavattanasamatthatāya anantaratā, purimacittassa pacchimacittuppādane balavatāya anantarūpanissayatā ca veditabbā. Yathā hi hetupaccayādīsu kañci dhammaṃ vināpi cittaṃ uppajjati, na evaṃ anantaracittaṃ vinā cittassa uppatti nāma atthi, tasmā balavapaccayo hoti, iti balavakāraṇaṭṭhena anantarova anantarūpanissayoti evametesaṃ nānattaṃ veditabbaṃ.

无间亲依止缘(anantarūpanissaya)亦未与无间缘(anantarapaccaya)作区分而解说。即便如此，亦应知：就各自无间、能令相应心生起之能力而言，是无间性(anantaratā)；就前心有力地引发后心生起之能力而言，是无间亲依止性(anantarūpanissayatā)。例如在因缘等之中，即使缺少某些法，心亦能生起；但若无无间心，则心绝无生起之可能，是故它是强力之缘。是故，就其强力之因之义而言，无间即是无间亲依止缘，应知此等之差别。

Pakato upanissayo pakatūpanissayo, pakato nāma attano santāne uppādito vā saddhāsīlādiupasevito vā utubhojanādipakatiyāyeva vā upanissayo pakatūpanissayo, iti parūpanissayena amissoti attho. So ca pakatūpanissayo ‘‘saddhaṃ upanissāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, jhānaṃ uppādeti; vipassanaṃ, maggaṃ, abhiññaṃ, samāpattiṃ uppādeti; sīlaṃ, sutaṃ, cāgaṃ, paññaṃ upanissāya dānaṃ deti…pe… samāpattiṃ uppādetī’’tiādinā imesaṃ saddhādīnaṃ vasena bahudhā vibhatto, evaṃ upanissayapaccayo tividho. Niddese panāyaṃ ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ …pe… akusalānaṃ kesañci…pe… abyākatānaṃ dhammānaṃ…pe… purimā purimā akusalā dhammā pacchimānaṃ pacchimānaṃ akusalānaṃ…pe… kusalānaṃ kesañci…pe… abyākatānaṃ dhammānaṃ…pe… purimā purimā abyākatā dhammā…pe… abyākatānaṃ, kusalānaṃ, akusalānaṃ upanissayapaccayena paccayo, puggalopi upanissayapaccayena paccayo, senāsanampī’’ti evaṃ niddiṭṭho. Tattha purimāti anantarūpanissaye samanantarātītāva labbhanti.

自然亲依止(pakatūpanissaya)是自然的亲依止。所谓“自然”，是指在自身相续中生起，或由信、戒等所亲近，或仅由时节、饮食等本性而成的亲依止；其义为不与他亲依止(parūpanissaya)相混。此自然亲依止，如“依信而布施、持戒、行布萨业、生起禅那；生起观(vipassanā)、道、神通、等至。依戒、闻、舍、慧而布施……乃至……生起等至”等，依信等而有多种分别。如是，亲依止缘有三种。在解释中，此缘被如此阐明：“前前善法为后后善法……某些不善法……无记法……以亲依止缘为缘；前前不善法为后后不善法……某些善法……无记法……以亲依止缘为缘；前前无记法为……无记法、善法、不善法以亲依止缘为缘；补特伽罗(puggala)亦以亲依止缘为缘，坐卧处亦然。”其中，在无间亲依止中，“前前”仅指紧邻的过去法。

Ārammaṇūpanissayapakatūpanissayesu [Pg.447] pana nānāvidhivasena purimatarāvāti tayopi rāsī kusalena kusalapade labbhanti. Kusalena panākusale samanantarātītā na labbhanti, tenāha ‘‘kesañcī’’ti. Idaṃ hi ‘‘kusalo dhammo akusalassa dhammassa ārammaṇūpanissayo pakatūpanissayo, ārammaṇūpanissayo pana dānaṃ datvā…pe… taṃ garuṃ katvā rāgo uppajjati…pe… pakatūpanissayo saddhaṃ upanissāya mānaṃ jappetī’’tiādinā pañhāvāre āgataṃ imaṃ nayaṃ sandhāya vuttaṃ.

然而，在所缘亲依止(ārammaṇūpanissaya)与自然亲依止(pakatūpanissaya)中，（作为缘的）可以是种种更早的法，因此在善法篇中，由善法可得全部三类亲依止。然而善法不能成为不善法的无间过去，故说“某些”。此正是指在“善法是不善法的所缘亲依止与自然亲依止，所缘亲依止如布施后……乃至……重视彼而生起贪欲……乃至……自然亲依止如依信而生起我慢”等问分中所述之理。

Akusalena kusalapade hi samanantarātītā na labbhanti, tenāha ‘‘kesañcī’’ti. Idaṃ pana ‘‘akusalo dhammo kusalassa dhammassa pakatūpanissayo. Rāgaṃ upanissāya dānaṃ deti…pe… pāṇaṃ hantvā tassa paṭighātatthāya dānaṃ detī’’tiādinā nayena pañhāvāre āgataṃ pakatūpanissayameva sandhāya vuttaṃ. Yathā hi akusalaṃ kusalassa anantarūpanissayo na hoti, tathā ārammaṇūpanissayopi na hoti. Na hi taṃ garuṃ katvā kusalaṃ pavattati.

不善法不能成为善法的无间过去，故说“某些”。此是指在问分中，就“不善法是善法的自然亲依止。依贪而布施……乃至杀生后为消除其瞋恚而布施”等所述的自然亲依止而言。正如不善法不能成为善法的无间亲依止，它也不能成为所缘亲依止。善法不会因重视彼（不善法）而生起。

Akusalena abyākatapade pana ārammaṇūpanissayova na labbhati. Na hi taṃ abyākatā garuṃ karonti, anantarā panassa honti. Tenevettha ‘‘kesañcī’’ti na vuttaṃ. Sesapadesu tayopi upanissayā labbhanteva. ‘‘Puggalopi, senāsanampī’’ti idampi dvayaṃ pakatūpanissayavasenevettha vuttaṃ, utubhojanādayo cettha saṅgahetabbā. Imasmiñca paccaye ekaccāya paññattiyā saddhiṃ sabbepi catubhūmakā dhammā saṅgahitāti veditabbāti ayaṃ upanissayapaccaye nayo.

然而，不善法在无记法中，唯不能成为所缘亲依止。无记法不会重视彼（不善法），但彼（不善法）可成为其无间（缘）。故此处未说“某些”。在其余情况下，三种亲依止皆可得。“补特伽罗亦然，坐卧处亦然”此二者亦是依自然亲依止而说，时节、饮食等亦应包含于此。在此缘中，应知某些概念法连同所有四地法皆包含在内。此即亲依止缘之理。

Paṭhamataraṃ uppajjitvā vattamānabhāvena upakārakā rūpadhammā purejātapaccayo, so pasādatabbisayahadayavatthuvasena ekādasavidho. Niddese ca ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā [Pg.448] taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo…pe… kāyāyatanaṃ kāyaviññāṇadhātuyā …pe… rūpāyatanaṃ cakkhuviññāṇadhātuyā…pe… phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā…pe… rūpāyatanaṃ saddagandharasaphoṭṭhabbāyatanaṃ manodhātuyā…pe… yaṃ rūpaṃ nissāya…pe… taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca kiñcikāle purejātapaccayena paccayo, kiñcikāle na purejātapaccayena paccayo’’ti evaṃ sabbathāpi pañcadvāre vatthārammaṇavasena, manodvāre vatthuvaseneva cāyaṃ niddiṭṭho. Pañhāvāre pana ārammaṇapurejātaṃ ‘‘arahā cakkhuṃ aniccato dukkhato anattato vipassatī’’ti āgatattā manodvārepi aṭṭhārasannaṃ rūpānaṃ vasena ārammaṇapurejātampi labbhatevāti ayaṃ purejātapaccaye nayo.

先于（心、心所法）生起，以现行状态助益的色法是前生缘，此依净色、所缘、心所依处色等，有十一种。在解释中，此被说为：“眼处对眼识界及其相应诸法，以前生缘为缘……乃至……身处对身识界……乃至……色处对眼识界……乃至……触处对身识界……乃至……色处、声处、香处、味处、触处对意界……乃至……依止某色法……乃至……彼色法对意界与意识界，有时以前生缘为缘，有时不以前生缘为缘。”如是，此（前生缘）在五门中皆依所依处与所缘，在意识门中则唯依所依处而说明。然而在问分中，因有“阿罗汉观眼为无常、苦、无我”之说，故在意识门中亦可得十八种色法为缘的所缘前生缘。此即前生缘之理。

Purejātānaṃ rūpadhammānaṃ upatthambhakaṭṭhena upakārako arūpadhammo pacchājātapaccayo gijjhapotakasarīrānaṃ āhārāsā cetanā viya. Niddesepi cassa ‘‘pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo’’ti evaṃ vuttaṃ. Tattha imassa kāyassāti catusamuṭṭhānikatisamuṭṭhānikabhūtupādāyarūpakāyassa. Dhammato cāyaṃ ṭhapetvā paṭisandhivipāke āruppavipāke avasesā sabbe catubhūmakā arūpadhammāti veditabbāti ayaṃ pacchājātapaccaye nayo.

以支持作用助益先前已生色法的无色法，是后生缘，譬如幼鹫对食物的渴求之思能支持其身体一般。在解释中亦说：“后生之心、心所法，对先前已生之此身，以后生缘为缘。”此处“此身”指由四种集起、三种集起所生之大种与所造色身。从法而言，除了结生异熟与无色界异熟之外，其余一切四地无色法皆应理解为后生缘。此即后生缘之理。

Āsevanaṭṭhena anantarānaṃ paguṇabalavabhāvena upakārako dhammo āsevanapaccayo ganthādipurimābhiyogo viya. So kusalākusalakiriyajavanavasena tividho. Niddese panassa ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ…pe… akusalānaṃ dhammānaṃ…pe… kiriyābyākatānaṃ dhammānaṃ āsevanapaccayena paccayo’’ti niddiṭṭho. Tattha purimā purimāti sabbattha samanantarātītāva daṭṭhabbā, tatthāpi [Pg.449] kusalādayo abyākatādīnaṃ bhinnajātikānaṃ samanantarānampi vāsanāsaṅkhātena āsevanena paguṇatarabalavabhāvavisiṭṭhaṃ attano kusalādibhāvasaṅkhātagatiṃ gāhāpetuṃ asamatthatāya āsevanapaccayā na honti, bhūmito, pana ārammaṇato ca bhinnāpi kāmāvacaratihetukakusalakiriyā attanā sadisavedanānameva mahaggatalokuttarakusalakiriyānampi, saṅkhārārammaṇañca anulomakusalaṃ nibbānārammaṇassa gotrabhukusalassa āsevanapaccayā hontiyeva. Lokuttaro pana āsevanapaccayo natthi, tathā vipāko kammapariṇāmitattāti ayaṃ āsevanapaccaye nayo.

以重复的作用，为无间继起的法带来纯熟、强有力的状态而起助益作用的法，是重复缘，犹如最初学习经典等。此缘依善、不善、唯作速行而分三种。在《解释》中，此被解说为：“前前的善法对后后的善法……乃至不善法……乃至唯作无记法，以重复缘为缘。”此处“前前”在一切处皆应视为无间过去；其中善等法与无记等异类法，虽无间生起，但因名为“熏习”的重复作用，不能使其获得比自身善等性质更纯熟、更强大的特殊状态，故不成为重复缘。然而，就地与所缘而言，虽然不同，欲界三因善与唯作法，对于与自身同受的广大与出世间善及唯作法，以及以行法为所缘的随顺善，对于以涅槃为所缘的种姓善，皆能成为重复缘。然而出世间法无重复缘，异熟果亦然，因其是业的转变故。此即重复缘之理。

Cittappayogasaṅkhātena kiriyabhāvena upakārako dhammo kammapaccayo. So nānakkhaṇikāya kusalākusalacetanāya ceva sahajātāya ca sabbāyapi cetanāya vasena duvidho hoti. Niddesepi cassa ‘‘kusalākusalaṃ kammaṃ vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ…pe… cetanā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ kammapaccayena paccayo’’ti dvidhāva vutto. Tattha kammanti cetanākammameva. Kaṭattā ca rūpānanti kammassa kaṭattā upacitattā nipphāditattā uppannānaṃ kammajānaṃ rūpānaṃ kaṭattā eva, kammampi kālantareyeva avasesapaccayasamāyoge sati attano phalaṃ uppādeti, na tu vinaṭṭhattā ṭhitattā taṃ vā ṭhitaṃ pana kammaṃ na janeti. Evaṃ taṃsamuṭṭhānanti iminā paṭisandhiyaṃ kaṭattārūpaggahaṇaṃ daṭṭhabbanti ayaṃ kammapaccaye nayo.

以名为“心之运用”的造作状态而起助益作用的法，是业缘(kammapaccaya)。此缘依异刹那的善、不善思，以及俱生的所有思，而分为两种。在《解释》中，此缘亦被说为两种：“善、不善业，对异熟蕴及业所造色……乃至思，对相应诸法及彼等所生之色，以业缘为缘。”此处所说的业，即是思业。“业所造色”(kaṭattārūpa)是指由业的造作、积聚、成就而生起的业生色，即是业所造作。业，只有在另一时间，当其余诸缘聚合时，才能产生自己的果报。它产生果报，并非在其坏灭之后，亦非在其持续存在之时。如是，以此“彼等所生”，应理解为包含结生(paṭisandhi)时的业所造色。此即业缘之理。

Nirussāhasantabhāvena nirussāhasantabhāvāya upakārako vipākadhammo vipākapaccayo. So pavatte cittasamuṭṭhānānaṃ, paṭisandhikkhaṇe kaṭattārūpānaṃ, sabbattha ca sampayuttadhammānaṃ paccayo hoti. Yathāha sabbapañhāvāre – ‘‘vipākābyākato [Pg.450] eko khandho tiṇṇannaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ paṭisandhikkhaṇe…pe… kaṭattā ca rūpānaṃ vipākapaccayena paccayo’’tiādi. Niddese panassa ‘‘vipākā cattāro khandhā arūpino aññamaññaṃ vipākapaccayena paccayo’’ti ettakameva vuttaṃ. Taṃ pañhāvāre vuttavidhānaṃ sandhāya sāvasesaṃ vuttanti ayaṃ vipākapaccaye nayo.

以无奋发、寂静的状态，为（其他的）无奋发、寂静的状态而起助益作用的异熟法，是异熟缘(vipākapaccaya)。此缘在生命期(pavatti)中是心生诸法之缘，在结生刹那(paṭisandhikkhaṇa)是业所造色之缘，于一切处是相应诸法之缘。如在《一切问篇》(Sabbapañhāvāra)中所说：“异熟无记的一蕴，对（其余）三蕴及心生诸色，在结生刹那……乃至业所造色，以异熟缘为缘”等。然而在《解释》中，仅说到：“异熟的四无色蕴，互相以异熟缘为缘。”这是参照《问篇》中所说的方式而有所保留地说的。此即异熟缘之理。

Rūpārūpānaṃ upatthambhakaṭṭhena upakārakā cattāro āhārā āhārapaccayo. Niddese pana ‘‘kabaḷīkāro āhāro imassa kāyassa…pe… arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ āhārapaccayena paccayo’’ti evaṃ niddiṭṭho. Tattha catusamuṭṭhānamupagatā ojā kabaḷīkāro āhāro nāma. So yasmā āhārūpasevīnaññeva ajjhohaṭāhārautujāhārūpatthaddho eva ca kammajādiāhāro imassa kāyassa ṭhitiyā pavattati, na aññathā, tasmā kabaḷīkātabbautujavatthusannissitatādassanatthaṃ kabaḷīkāro āhāroti vutto. Kiñcāpi cāyaṃ ‘‘imassa kāyassā’’ti avisesena vutto, visesato pana āhārajarūpassa janako ceva anupālako ca hutvā sesatisantatisamuṭṭhānarūpassa anupālako eva hutvā āhārapaccayo hoti. Taṃsamuṭṭhānānanti iminā paṭisandhiyaṃ kammasamuṭṭhānāni gahitāneva. Pañhāvāre hi ‘‘paṭisandhikkhaṇe vipākābyākatā āhārā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ āhārapaccayena paccayo’’ti vuttanti ayaṃ āhārapaccaye nayo.

以支持色法与无色法的作用，四种食是食缘(āhārapaccaya)。在《解释》中如此说明：“段食(kabaḷīkāro āhāro)是此身的……乃至无色食是相应诸法及彼等所生色法的食缘。”其中，由四因所生的食素(ojā)名为段食。因为此食素，即业生等食素，只有在被所吞之食与时节生食所支持时，才能为食者维持此身的存续，否则不能。因此，为了显示它依赖于可被吞食的、由时节所成之物，故称为段食。虽然此处不加区别地说是“此身的”，但具体而言，它作为食生色的生起者与维持者，同时作为其余三（业、心、时节）相续所生色的维持者，以此成为食缘。以此“彼等所生”，亦包含了结生时的业生法。因为在《问篇》(Pañhāvāra)中说：“在结生刹那，异熟无记食是相应诸蕴及业所造色法的食缘。”此即食缘之理。

Adhipatiyaṭṭhena upakārakā itthindriyapurisindriyavajjā vīsati indriyā indriyapaccayo. Itthindriyapurisindriyāni hi kiñcāpi itthipurisaliṅgākappādīnaṃ bījabhūtāni, neva pana tesaṃ, na aññesaṃ indriyādipaccayataṃ pharanti. Suttantikapariyāyena pana [Pg.451] tesaṃ pakatūpanissayabhāvaṃ pharantīti bāvīsateva indriyāni. Tattha cakkhundriyādayo pañca arūpadhammānameva indriyapaccayo, rūpajīvitindriyaṃ kaṭattārūpānameva, sesā rūpārūpānaṃ. Niddese ‘‘cakkhundriyaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ…pe… kāyaviññāṇadhātuyā…pe… rūpajīvitindriyaṃ kaṭattārūpānaṃ, arūpino indriyā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ indriyapaccayena paccayo’’ti evaṃ niddiṭṭho. Taṃsamuṭṭhānānanti etthāpi kaṭattārūpampi saṅgahitaṃ. Pañhāvāre hi ‘‘paṭisandhikkhaṇe vipākābyākatā indriyā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpāna’’nti vuttanti ayaṃ indriyapaccaye nayo.

以增上(adhipati)的作用而起助益作用的、除女根(itthindriya)与男根(purisindriya)外的二十根，是根缘(indriyapaccayo)。女根与男根虽然是男女相貌等的种子，但它们并不对那些（相貌等）或其他法构成根缘等缘。然而，依照经教法(Suttantikapariyāya)，它们能构成对那些（相貌等）的自然依止性(pakatūpanissaya)，因此（经中说）有二十二根。其中，眼根等五根仅是无色法的根缘，色命根(rūpajīvitindriya)仅是业所造色的根缘，其余的则是色法与无色法的根缘。在《解释》中如此说明：“眼根是眼识界及其相应法的根缘……乃至身识界……色命根是业所造色的根缘，无色诸根是相应法及其所生色法的根缘。”在此“彼等所生”中，亦包含了业所造色。因为在《问篇》(Pañhāvāra)中说：“在结生刹那，异熟无记诸根是相应诸蕴及业所造色的根缘。”此即根缘之理。

Upanijjhāyanaṭṭhena upakārakāni ṭhapetvā dvipañcaviññāṇesu vedanāttayaṃ, ekaggatañca sesāni kusalādibhedāni satta jhānaṅgāni jhānapaccayo. Dvipañcaviññāṇānaṃ hi abhinipātamattattā tesu vedanekaggatā upanijjhāyanākārassa abhāvena jhānaṅgesu na uddhaṭā, niddese panassa ‘‘jhānaṅgāni jhānasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ jhānapaccayena paccayo’’ti niddiṭṭho. Idhāpi taṃsamuṭṭhānānanti iminā ca kaṭattārūpampi gahitaṃ. Pañhāvārehi ‘‘paṭisandhikkhaṇe vipākābyākatāni jhānaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpāna’’nti vuttanti ayaṃ jhānapaccaye nayo.

以专注(upanijjhāyana)的作用而起助益作用的，除了双五识(dvipañcaviññāṇa)中的三种受与一境性之外，其余依善等差别而分的七种禅支(jhānaṅga)，是禅缘(jhānapaccayo)。因为双五识仅仅具有冲击的作用，在它们之中，受与一境性因缺乏专注之相，故不被列入禅支。但在《解释》中说：“禅支是禅相应诸法及其所生色法的禅缘。”在此，“彼等所生”(taṃsamuṭṭhānānaṃ)一词也包含了业生色。因为在《问篇》(Pañhāvāra)中说：“在结生刹那，异熟无记禅支是相应诸蕴及业生色法的禅缘。”此即禅缘之理。

Yato tato vā niyyānaṭṭhena upakārakāni kusalādibhedāni dvādasa maggaṅgāni maggapaccayo. Niddese pana ‘‘maggaṅgāni maggasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ maggapaccayena paccayo’’ti niddiṭṭho. Etthāpi taṃsamuṭṭhānānanti iminā kaṭattārūpaggahaṇaṃ. Pañhāvāre hi ‘‘paṭisandhikkhaṇe vipākābyākatāni maggaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpāna’’nti vuttaṃ, ahetukacittesu cettha vijjamānāni maggaṅgāni maggapaccayā na honti. Ayaṃ maggapaccaye nayo.

以从此世间或彼世间出离之义为助缘，十二种善等差别的道支是道缘。在《解释》(niddesa)中说：“道支是道相应诸法及彼等所生色法的道缘。”在此，“彼等所生”(taṃsamuṭṭhānānaṃ)也包含了业生色。在《问分》(Pañhāvāra)中说：“结生刹那的异熟无记道支是相应诸蕴及业生色法的道缘”，然而在此，无因心中存在的道支不成为道缘。此即道缘之理。

Ekavatthukaekārammaṇaekuppādaekanirodhasaṅkhātena [Pg.452] sampayuttabhāvena upakārakā arūpino dhammā sampayuttapaccayo. Niddese pana ‘‘cattāro khandhā arūpino dhammā aññamaññaṃ sampayuttapaccayena paccayo’’ti niddiṭṭhoti ayaṃ sampayuttapaccaye nayo.

以同所依、同所缘、同生、同灭所标识的相应状态而起助益作用的无色法，是相应缘。但在《解释》(niddesa)中说：“四无色蕴互相以相应缘为缘。”此即相应缘之理。

Ekavatthukādibhāvānupagamena upakārakā rūpino dhammā arūpīnaṃ, arūpino dhammā rūpīnaṃ vippayuttapaccayo, so sahajātapurejātapacchājātavasena tividho hoti. Vuttaṃ hetaṃ ‘‘sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ…pe… pacchājātā kusalā khandhā purejātassa imassa kāyassa vippayuttapaccayena paccayo’’tiādi. Purejātaṃ pana chavatthuvaseneva veditabbaṃ. Niddese panassa ‘‘rūpino dhammā arūpīnaṃ…pe… arūpino dhammā rūpīnaṃ dhammānaṃ vippayuttapaccayena paccayo’’ti evaṃ sāmaññato niddiṭṭho. Tattha rūpinoti idaṃ chavatthūnaṃ vasena vuttaṃ, rūpādayo pana ārammaṇadhammā sampayogāsaṅkāyābhāvena vippayuttapaccayā na vuttā. Cakkhādīnaṃ hi vatthūnaṃ abbhantarato arūpadhammā nikkhamantā viya uppajjanti, tattha sampayogāsaṅkā hoti. Pañhāvārepi hi ‘‘vatthu kusalānaṃ khandhānaṃ…pe… cakkhāyatanaṃ cakkhuviññāṇadhātuyā’’tiādinā cha vatthūneva uddhaṭāni, arūpino dhammā rūpīnanti etthāpi nibbānaṃ arūpampi samānaṃ rūpassa vippayuttapaccayo na hoti sabbathā sampayogāsaṅkābhāvato, ‘‘catūhi sampayogo catūhi vippayogo’’ti (dhātu. 3) hi vuttanti ayaṃ vippayuttapaccaye nayo.

以不具同所依等状态而起助益作用的色法对无色法，以及无色法对色法，是离相应缘。此缘依俱生、前生、后生而有三种。如是说：“俱生善蕴是心生色法的……后生善蕴是前生此身的离相应缘”等等。然而，前生缘应当仅就六所依(chavatthu)来理解。但在《解释》(niddesa)中，只是笼统地指出：“色法是无色法的……无色法是色法的离相应缘。”这里所说的“色法”是指六所依，至于色等所缘法，因无相应之嫌，故未被称为离相应缘。因为无色法从眼等所依的内部(abbhantara)生起时，如同从中出现一般，故有相应之嫌。在《问分》(Pañhāvāra)中也只列举了六种所依：“所依是善蕴的……眼处是眼识界的”等等。在“无色法对色法”这一情况中，涅槃虽然是无色法，但它不成为色法的离相应缘，因为完全没有相应之嫌。如《界论》(Dhātukathā)中所说：“与四相应，与四不相应。”此即离相应缘之理。

Paccuppannalakkhaṇena atthibhāvena tādisasseva dhammassa upatthambhakaṭṭhena upakārako dhammo atthipaccayo, so niddese ‘‘cattāro khandhā arūpino aññamaññaṃ…pe… cattāro mahābhūtā aññamaññaṃ, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ, cittacetasikā [Pg.453] dhammā cittasamuṭṭhānānaṃ rūpānaṃ, mahābhūtā upādārūpānaṃ, cakkhāyatanaṃ cakkhuviññāṇadhātuyā…pe… rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ…pe… rūpāyatanaṃ…pe… phoṭṭhabbāyatanaṃ manodhātuyā…pe… manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo’’ti evaṃ sahajātapurejātavasena ca bahudhā niddiṭṭho, pañhāvāre pana ‘‘sahajātaṃ purejātaṃ pacchājātaṃ āhāraṃ indriya’’nti imesaṃ pañcannampi vasena āgatattā pacchājātakabaḷīkāraāhārarūpajīvitindriyānaṃ vasenāpi atthipaccayo gahetabbovāti ayaṃ atthipaccaye nayo.

以具有现在特征的存在，通过支持同类法而起助益作用的法，是存在缘。在《解释》(niddesa)中，它以俱生和前生等多种方式被阐述：“四无色蕴互相……四大种互相，入胎刹那的名色互相，心与心所法对心生色，四大种对所造色，眼处对眼识界……色处对眼识界及其相应法……色处……触处对意界……意界及意识界与其相应法，以存在缘为缘。”但在《问分》(Pañhāvāra)中，因为它包含了“俱生、前生、后生、食、根”这五种，所以存在缘也应通过后生、段食以及色命根来理解。此即存在缘之理。

Attano anantaraṃ uppajjamānānaṃ arūpadhammānaṃ pavattiokāsadānavasena upakārakā samanantaraniruddhā arūpadhammā natthipaccayo, niddese pana ‘‘samanantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ natthipaccayena paccayo’’ti evaṃ sāmaññatova niddiṭṭho. Sabbathā anantarapaccayasadisatāya tattha niddiṭṭhanayenevettha viseso ñātabboti ayaṃ natthipaccaye nayo.

刚刚息灭的无色法，通过为紧随其后生起的无色法提供生起机会而起助益作用，是无有缘。在《解释》(niddesa)中，它只是被笼统地指出：“刚刚息灭的心与心所法，是现前心与心所法的无有缘。”由于它在各方面都与无间缘相似，此处的区别应当按照彼处所阐述的方式来理解。此即无有缘之理。

Natthipaccayadhammāva vigatabhāvena upakārakattā vigatapaccayoti saha niddesena natthipaccayasadisovāti.

无有缘之法，因以已离去的状态而起助益作用，故为离去缘；其解释与无有缘相似。

Avigatapaccayopi sabbathā atthipaccayasadisova, desanāvilāsena, veneyyavasena vā ayaṃ duko vuttoti ayaṃ avigatapaccaye nayo.

不离去缘在所有方面都与存在缘相似。或为说法之善巧，或为随顺所化众生，而说此二者。此即不离去缘之理。

Pakiṇṇakavinicchayo

杂项抉择

Imesu pana catuvīsatiyā paccayesu ñāṇacārassa visadabhāvatthaṃ –

于此二十四缘中，为令智行明了故——

Dhammato kālato ceva, ekassānekapaccayā;

Anekesañca dhammānaṃ, ekapaccayabhāvato.

从法与时，一法多缘；以及多法一缘。

Sabhāgā [Pg.454] visabhāgā ca, yugaḷā janakādito;

Sabbaṭṭhānādibhedā ca, rūpārūpavikappato;

Bhavato saṅgahā ñeyyo, pakiṇṇakavinicchayo.

由同分与不同分，由成双与生起等，由一切处等差别，及由色与无色之分别，由存在与总摄，当知此为杂项抉择。

Tattha dhammatoti imesu hi paccayesu hetupaccayo tāva nāmarūpadhammesu nāmadhammekadeso, tathā sahajātādhipatikammajhānamaggapaccayā, tathā āsevanavipākapaccayā, catukkhandhasaṅgahitāpi vipākadhammā anantarasamanantarapacchājātasampayuttanatthivigatapaccayā. Nibbānassa asaṅgahato nāmekadesotipi vattuṃ vaṭṭati. Purejātapaccayo rūpadhammova, sesā yathālābhavasena nāmarūpadhammā. Tattha ca ārammaṇādhipatiārammaṇūpanissayapakatūpanissayesu paññattipi saṅgahitāti ayaṃ dhammato vinicchayo.

其中，所谓“从法”：于此诸缘中，因缘是名色法中的名法一分；同样地，俱生缘、增上缘、业缘、禅那缘、道缘也是如此；又同样地，习行缘、异熟缘（即摄于四蕴中的异熟法）、无间缘、等无间缘、后生缘、相应缘、无有缘、离去缘也是如此。由于涅槃不被摄集，故也可说是名法一分。前生缘只是色法，其余的则依其所得而为名色法。于此，在所缘缘、增上缘、所缘亲依止缘、自然亲依止缘中也包含概念。此即从法之抉择。

Kālato pana hetusahajātaaññamaññanissayapurejātapacchājātavipākaāhāraindriyajhānamaggasampayuttavippayuttaatthiavigatapaccayā pannarasa paccuppannāva hutvā attano phalassa paccayā honti, anantarasamanantaraāsevananatthivigatapaccayā pañca atītā eva hutvā, kammapaccayo paneko paccuppannopi atītopi hutvā, sesā ārammaṇaadhipatiupanissayapaccayā tayopi tekālikāpi, nibbānapaññattivasena kālavimuttāpi hutvā attano phalassa paccayā hontīti ayaṃ kālato vinicchayo.

从时间上说：因缘、俱生缘、相互缘、依止缘、前生缘、后生缘、异熟缘、食缘、根缘、禅那缘、道缘、相应缘、不相应缘、有缘、不离去缘这十五种缘，仅作为现在法而成为其果的缘；无间缘、等无间缘、习行缘、无有缘、离去缘这五种缘，仅作为过去法而成为缘；业缘这一种，则既可是现在法也可是过去法而成为缘；其余的所缘缘、增上缘、亲依止缘这三种缘，既可通于三时，也可依涅槃与概念而超越时间，成为其果的缘。此即从时之抉择。

Ekassānekapaccayāti ekadhammassa, ekapaccayassa ca anekapaccayabhāvato. Kathaṃ? Hetupaccaye tāva amoho eko dhammo, so purejātakammaāhārajhānavajjānaṃ vīsatiyā paccayānaṃ vasena anekapaccayo hoti, hetupaccayattaṃ avijahantova adhipatisahajātaaññamaññanissayavipākindriyamaggasampayuttavippayuttaatthiavigatānaṃ aññesaṃ ekādasannaṃ vasena vā anekapaccayo hoti[Pg.455], tathā alobhādayo, tesu pana alobhādosā indriyamaggapaccayā na honti, te tayo avipākabhūtā lobhadosamohā vipākapaccayāpi na honti, te pana amohavajjitā pañca adhipatipaccayā na honti, tathā sesāpi avipākabhūtā.

“一法多缘”，是指一法或一缘可具有多种缘性。如何？于因缘中，无痴为一法，它除去前生、业、食、禅那缘，而能依其余二十种缘成为多缘；或在不舍其因缘性的同时，依增上、俱生、相互、依止、异熟、根、道、相应、不相应、有、不离去缘等其他十一种缘而成为多缘。无贪、无瞋等也是如此。但其中，无贪与无瞋不是根缘和道缘。贪、瞋、痴这三者非为异熟，故也不是异熟缘。另外，除了无痴，其余五者（无贪、无瞋、贪、瞋、痴）都不是增上缘。其余非异熟法也是如此。

Ārammaṇapaccaye rūpāyatanaṃ cakkhuviññāṇadhātuyā ārammaṇapurejātaatthiavigatānaṃ catunnaṃ vasena anekapaccayo hoti, tathā manodhātuyā, ahetukamanoviññāṇadhātuyā ca. Sahetukāya pana ārammaṇādhipatiārammaṇūpanissayānampi vasena, saddādīsupi eseva nayo. Dhammāyatanaṃ pana nissayavippayuttānaṃ vasenāpi anekapaccayo hoti, tathā ārammaṇapaccayattaṃ avijahantova ārammaṇādhipatinissayaupanissayapurejātavippayuttaatthiavigatānaṃ vasena aparesampi sattannaṃ vasena anekapaccayo hotīti ayamettha ukkaṭṭhaparicchedo. Tattha arūpānaṃ pana rūpānaṃ vā atītānāgatānaṃ ārammaṇapaccayabhāve sati ārammaṇādhipatiupanissayamattameva uttari labbhati.

于所缘缘中，色处对眼识界，以所缘、前生、有、不离去缘这四种方式成为多缘；对意界及无因意识界也是如此。但对于有因（意识界），则还可通过所缘增上、所缘亲依止缘等方式；声音等其他所缘也是同理。法处则还能以依止、不相应缘的方式成为多缘；并且在不舍弃其所缘缘性的同时，又通过所缘增上、依止、亲依止、前生、不相应、有、不离去缘这另外七种方式成为多缘。此即于此最详细之抉择。其中，对于无色法或过去、未来的色法，当其作为所缘缘时，只能额外获得所缘增上与亲依止缘而已。

Adhipatipaccaye ārammaṇādhipati vuttanayova. Sahajātādhipatīsu cittaṃ hetupurejātakammajhānamaggavajjānaṃ ekūnavīsatiyā paccayānaṃ vasena anekapaccayo hoti, adhipatipaccayattaṃ avijahanto aparesaṃ sahajātaaññamaññanissayavipākāhārindriyasampayuttavippayuttaatthiavigatānaṃ dasannaṃ vaseneva, tathā vīriyaṃ āhārapaccayavajjānaṃ maggapaccayasahitānaṃ vasena, chando āhārindriyavajjānaṃ vasena anekapaccayo hoti, vīmaṃsā hetupaccaye vuttanayāva.

于增上缘中，所缘增上如前已说。于俱生增上中，心除去因、前生、业、禅那、道缘，依十九种缘而成为多缘；在不舍弃增上缘性的同时，也仅依俱生、相互、依止、异熟、食、根、相应、不相应、有、不离去这十种缘。同样，精进则除去食缘而包含道缘（依十九种缘而成为多缘）；欲则除去食缘与根缘（依十七种缘而成为多缘）；审察则如因缘中所说。

Anantarapaccaye catūsu khandhesu vedanākkhandho tāva hetupurejātakammāhāramaggapaccayavajjānaṃ ekūnavīsatiyā vasena[Pg.456], saññākkhandho tesu indriyajhānavajjānaṃ sattarasannaṃ vasena, saṅkhārakkhandho hetupurejātakammindriyajhānamaggavajjānaṃ aṭṭhārasannaṃ vasena, tathā cetanā kammasahitānaṃ, vitakko hetupurejātakammaāhārindriyavajjānaṃ jhānamaggasahitānaṃ, vicāro, pīti ca ānantariyānaṃ maggavajjānaṃ, ekaggatā hetupurejātakammāhāravajjānaṃ vīsatiyā paccayānaṃ vasena, saddhā, jīvitindriyañca anantarānaṃ hetupurejātakammāhārajhānamaggavajjānaṃ aṭṭhārasannaṃ, sati maggasahitānaṃ ekūnavīsatiyā, hiriottappakāyapassaddhādichayugā, yevāpanakesu adhimokkhamanasikāratatramajjhattatā, karuṇāmuditā ca hetupurejātakammāhārajhānamaggindriyavajjānaṃ sattarasannaṃ, viratiyo pana maggasahitānaṃ aṭṭhārasannaṃ, micchādiṭṭhi tato vipākavajjānaṃ sattarasannaṃ vasena, micchāvācākammantājīvā tehi ceva kammāhārapaccayehi cāti ekūnavīsatiyā paccayānaṃ vasena, ahirikaṃ anottappaṃ māno thinaṃ middhaṃ uddhaccanti ime hetupurejātakammavipākāhārindriyajhānamaggavajjānaṃ soḷasannaṃ, vicikicchā issāmacchariyakukkuccāni tato adhipativajjānaṃ pannarasannaṃ vasena anekapaccayā honti. Anantarapaccayattaṃ avijahantānaṃ panetesaṃ samanantaraupanissayakammanatthivigatānaṃ aparesaṃ channaṃ vasena ca. Viññāṇakkhandhassa adhipatipaccayeneva anekapaccayabhāvo veditabbo.

在无间缘中，于四蕴中：首先，受蕴除去因、前生、业、食、道这五种缘，依其余十九种缘而成为多缘；想蕴在上述所除的五种缘之外，再除去根缘与禅那缘，依十七种缘而成为多缘；行蕴除去因、前生、业、根、禅那、道这六种缘，依十八种缘而成为多缘；思则与业缘相应，依十九种缘而成为多缘；寻除去因、前生、业、食、根缘，并与禅那、道缘相应，依十九种缘而成为多缘；伺与喜则在无间缘中除去道缘，依十八种缘而成为多缘；一境性除去因、前生、业、食缘，依二十种缘而成为多缘；信与命根除去因、前生、业、食、禅那、道缘，依十八种缘而成为多缘；念则与道缘相应，依十九种缘而成为多缘；惭、愧、身轻安等六对法，以及不定法中的胜解、作意、中舍性，还有悲与喜，除去因、前生、业、食、禅那、道、根缘，依十七种缘而成为多缘；诸离则与道缘相应，依十八种缘而成为多缘；邪见在诸离所除的缘之外，再除去异熟缘，依十七种缘而成为多缘；邪语、邪业、邪命则在邪见所除的缘中，不除去业缘与食缘，依十九种缘而成为多缘；无惭、无愧、慢、昏沉、睡眠、掉举除去因、前生、业、异熟、食、根、禅那、道缘，依十六种缘而成为多缘；疑、嫉、悭、恶作则在前述基础上再除去增上缘，依十五种缘而成为多缘。再者，对于这些不舍弃无间缘性的法，也通过等无间、强依止、重复、业、无有、离去这另外六种缘而成为缘。应当知道，识蕴的多缘性，应依增上缘中所说来了知。

Sahajātapaccaye mahābhūtāni ārammaṇaārammaṇādhipatisahajātaaññamaññanissayaupanissayapurejātaatthiavigatānaṃ navannaṃ, hadayavatthu tesaññeva vippayuttasahitānaṃ vasena. Nissayapaccaye cakkhāyatanādīni ārammaṇaārammaṇādhipatinissayaupanissayapurejātaindriyavippayuttaatthiavigatānaṃ navannaṃ vasena. Purejātapaccaye rūpasaddagandharasāyatanādīni ārammaṇaārammaṇādhipatiupanissayapurejātaatthiavigatānaṃ channaṃ vasena. Āhārapaccaye ojā [Pg.457] ārammaṇaārammaṇādhipatiupanissayāhāraatthiavigatānaṃ channaṃ paccayānaṃ vasena anekadhā paccayo hoti. Taṃtaṃpaccayattaṃ avijahantānaṃ tesaṃ tesaṃ sabbattha ārammaṇādhipatianantarasamanantarūpanissayādipaccayatā vuttanayena veditabbā. Sesaṃ suviññeyyamevāti ayaṃ ekassānekapaccayato vinicchayo.

在俱生缘中，四大种依所缘、所缘增上、俱生、相互、依止、强依止、前生、有、不离去这九种缘而成为多缘；心所依处(hadayavatthu)则依此九种缘以及不相应缘而成为多缘。在依止缘中，眼处等依所缘、所缘增上、依止、强依止、前生、根、不相应、有、不离去这九种缘而成为多缘。在前生缘中，色处、声处、香处、味处等依所缘、所缘增上、强依止、前生、有、不离去这六种缘而成为多缘。在食缘中，食素(ojā)依所缘、所缘增上、强依止、食、有、不离去这六种缘而成为多缘。对于这些法，在不舍弃其各自缘性的同时，它们在各处作为所缘增上、无间、等无间、强依止等的缘性，应当按照已说的方式了知。其余的则容易了知。这是一法多缘的抉择。

Anekesañca dhammānaṃ, ekapaccayabhāvatoti etesu hi ṭhapetvā kammapaccayaṃ sesesu tevīsatiyā paccayesu aneke anekesaṃ dhammānaṃ ekato ekekaṃ paccayā honti. Kammapaccayo pana cetanā ekadhammovāti ayaṃ anekadhammānaṃ ekapaccayabhāvato vinicchayo.

“多法为一缘”：于此，除业缘外，在其余二十三种缘中，许多法能为许多法共同地作为一种缘。然而，业缘只是思这一个法。这是多法为一缘的抉择。

Sabhāgā visabhāgā cāti etesu hi anantarasamanantaraanantarūpanissayāsevananatthivigatapaccayā sabhāgā, tathā ārammaṇaārammaṇādhipatiārammaṇūpanissayā. Purejātapaccayo panettha pacchājātena visabhāgo, tathā sampayutto vippayuttena, atthi natthinā, vigato avigatenāti ayaṃ sabhāgavisabhāgato vinicchayo.

“同类与异类”：在此，无间缘、等无间缘、无间依止缘、重复缘、无有缘、离去缘是同类；同样，所缘缘、所缘增上缘、所缘强依止缘也是同类。此中，前生缘对后生缘来说是异类；同样，相应缘对不相应缘，有缘对无有缘，离去缘对不离去缘来说也是异类。这是从同类与异类的角度来作的抉择。

Yugaḷāti ettha atthasarikkhatāya saddasarikkhatāya kālapaṭipakkhatāya hetuphalatāya aññamaññapaṭipakkhatāyāti imehi kāraṇehi yugaḷaṃ veditabbaṃ. Anantarasamanantarā hi atthasarikkhatāya ekaṃ yugaḷaṃ nāma. Nissayūpanissayā saddasarikkhatāya, purejātapacchājātā kālapaṭipakkhatāya, kammavipākā hetuphalatāya, sampayuttavippayuttā aññamaññapaṭipakkhatāya ekaṃ yugaḷaṃ, tathā atthinatthipaccayā, vigataavigatapaccayāti ayaṃ yugaḷato vinicchayo.

“成对”：此处应知以意义相同、声音相同、时间相反、因果关系、互相矛盾这五个理由而成为一对。无间缘与等无间缘，以意义相同故为一对；依止缘与强依止缘，以声音相同故为一对；前生缘与后生缘，以时间相反故为一对；业缘与异熟缘，以因果关系故为一对；相应缘与不相应缘，以互相矛盾故为一对；有缘与无有缘、离去缘与不离去缘也是如此。这是从成对方面的抉择。

Janakāditoti janakopatthambhakato. Etesu hi anantarasamanantarūpanissayapakatūpanissayāsevanapaccayā, nānakkhaṇiko [Pg.458] kammapaccayo, natthivigatapaccayā cāti ime janakā eva, na upatthambhakā. Pacchājātapaccayo upatthambhako eva, na janako. Sesā janakā ceva upatthambhakā cāti ayaṃ janakādito vinicchayo.

生起等：是指从生起和支持两方面来说。其中，无间缘、等无间缘、亲依止缘、势力亲依止缘、重复缘，以及异时业缘、无有缘和离去缘，这些只是生起缘，不是支持缘。后生缘只是支持缘，不是生起缘。其余的缘既是生起缘也是支持缘。这是从生起等方面的抉择。

Sabbaṭṭhānādibhedāti sabbaṭṭhānikaasabbaṭṭhānikabhedato. Etesu hi sahajātanissayaatthiavigatapaccayā sabbaṭṭhānikā. Sabbesu paccayuppannesu icchitabbā. Etehi vinā uppajjamāno ekadhammopi natthi. Sesā asabbaṭṭhānikā. Tattha ca ārammaṇaārammaṇādhipatianantarasamanantarānantarūpanissayapakatūpanissayapurejātāsevanasampayutta atthinatthivigatapaccayā arūpadhammānaññeva kāraṇato asabbaṭṭhānikā. Tathā pacchājātapaccayo rūpānaññeva kāraṇato, sesā ekaccānaṃ rūpārūpadhammānaṃ kāraṇato asabbaṭṭhānikā. Ayaṃ sabbaṭṭhānādibhedato vinicchayo.

一切处等差别：是从一切处与非一切处二种差别来说。其中，俱生缘、依止缘、有缘与不离去缘属于一切处缘，因为在所有缘生法中都可以找到它们。没有这些缘，就连一个法也不会生起。其余的为非一切处缘。其中，所缘缘、所缘增上缘、无间缘、等无间缘、无间亲依止缘、势力亲依止缘、前生缘、重复缘、相应缘、有缘、无有缘与离去缘，因为它们仅仅是无色法的因，所以属于非一切处缘。同样，后生缘仅仅是色法的因；其余的缘，因为是一些色法或无色法的因，所以属于非一切处缘。这是从一切处等差别方面的抉择。

Rūpārūpavikappatoti rūpaṃ rūpassa, rūpaṃ arūpassātiādi vikappato. Etesu hi ekopi paccayo rūpameva hutvā rūpasseva paccayo bhavanto nāma natthi, rūpameva pana arūpasseva atthi, so purejātapaccayo eko eva. Rūpameva hutvā rūpārūpasseva paccayo nāmātipi natthi, arūpameva hutvā arūpasseva paccayopi atthi, so anantarasamanantaraāsevanasampayuttanatthivigatavasena chabbidho. Arūpameva pana rūpasseva paccayopi atthi, so pacchājātapaccayo eko eva. Arūpameva hutvā rūpārūpānampi atthi, so hetukammavipākajhānamaggavasena pañcavidho. Rūpārūpapaññatti hutvā arūpasseva paccayopi atthi, so ārammaṇaupanissayavasena duvidho. Rūpārūpaṃ pana rūpārūpassāpi atthi, so adhipatisahajātaaññamaññanissayāhārindriyavippayuttaatthiavigatavasena navavidhoti ayaṃ rūpārūpavikappato vinicchayo.

色法与无色法分别：是指从色为色之缘、色为无色之缘等方面的分别。在这些缘中，没有一个缘是仅色法为色法之缘；但有仅色法为无色法之缘者，即前生缘，仅此一种。也没有仅色法为色法与无色法之缘者。有仅无色法为无色法之缘者，即无间缘、等无间缘、重复缘、相应缘、无有缘、离去缘，共六种。有仅无色法为色法之缘者，即后生缘，仅此一种。有仅无色法为色法与无色法之缘者，即因缘、业缘、异熟缘、禅那缘、道缘，共五种。有以色法、无色法或概念法为无色法之缘者，即所缘缘和亲依止缘，共两种。有以色法与无色法为色法与无色法之缘者，即增上缘、俱生缘、相互缘、依止缘、食缘、根缘、不相应缘、有缘和不离去缘，共九种。这是从色法与无色法分别方面的抉择。

Bhavatoti [Pg.459] imesu hi paccayesu pañcavokārabhave tāva na koci paccayo na labbhati nāma, sabbepi labbhanti. Catuvokārabhave pana purejātapacchājātavippayuttapaccaye apanetvā sesā ekavīsatimeva. Ekavokārabhave sahajātaaññamaññanissayakammindriyaatthiavigatavasena satteva. Bāhire pana anindriyabaddharūpe tesu kammindriyavajjā pañceva labbhantīti ayaṃ bhavato vinicchayo.

从“有”的方面来说：在这些缘中，于五蕴有，确实没有任何一种缘是得不到的，所有缘都能获得。但在四蕴有中，除去前生缘、后生缘和不相应缘，其余二十一种缘可以获得。在一蕴有中，只有俱生缘、相互缘、依止缘、业缘、根缘、有缘和不离去缘这七种。至于外在的非根所系色法，从这七种缘中除去业缘和根缘，只能获得其余五种。这是从“有”的方面的抉择。

Saṅgahāti sabbepi hi ime catuvīsati paccayā ārammaṇasahajātaupanissayapurejātapacchājātakammāhārindriyesu aṭṭhasu ca paccayesu saṅgahaṃ gacchanti. Kathaṃ? Tesu hi hetuaññamaññavipākajhānamaggasampayuttapaccayā cha sahajātapaccaye saṅgahaṃ gacchanti. Anantarasamanantarāsevananatthivigatapaccayā pañca anantarūpanissaye upanissayapaccaye. Nissayapaccayo sahajātapurejātabhedato duvidho. Tattha sahajāto sahajātapaccaye, purejāto purejātapaccaye. Adhipatipaccayopi ārammaṇabhūto ārammaṇūpanissaye, sahajātabhūto sahajātapaccaye. Vippayuttapaccayopi sahajātapurejātapacchājātabhūtatāya tattha tattha saṅgahaṃ gacchati. Atthiavigatapaccayāpi sahajātapurejātapacchājātāhārindriyabhūtatāya tattha tattha paccayesu saṅgahaṃ gacchanti. Evaṃ imesu paccayesu sabbapaccayānaṃ saṅgaho veditabbo. Teneva tikapaṭṭhānapāḷiyaṃ paccanīyanaye imesaṃ aṭṭhannaṃ paccayānaṃ vaseneva katipayapañhā vissajjitā. Imesaṃ pana aṭṭhannampi aññamaññasaṅgahopi atthiyeva. Tesu hi ārammaṇapaccayo adhipatibhūto upanissaye, anadhipatibhūto na katthacīti ārammaṇapaccayo hutvā visuññeva tiṭṭhati. Kammapaccayopi sahajāto sahajāte. Nānakkhaṇiko pana [Pg.460] balavā vipākadhammānaṃ upanissayo hotīti upanissayapaccaye saṅgahaṃ gacchati. Balavāpi pana kammajarūpānaṃ, dubbalo arūpānaṃ nānakkhaṇikakammapaccayo hutvā visuññeva tiṭṭhati. Āhārapaccayopi arūpabhūto sahajāte, rūpabhūto na katthacīti visuññeva tiṭṭhati, indriyapaccayopi arūpabhūto sahajāte, pasādindriyā purejāte, rūpajīvitindriyaṃ na katthaci saṅgahaṃ gacchatīti indriyapaccayo hutvā visuññeva tiṭṭhatīti evamevaṃ aññamaññasaṅgahopi attheva. Sabbepi panete catuvīsati paccayā ārammaṇaupanissayakammaatthipaccayesu catūsupi saṅgahaṃ gacchantīti ayaṃ saṅgahato vinicchayo. Ayaṃ anuttānapadatthasahito saṅkhepatthavinicchayo.

总摄：所有这二十四缘皆可被摄入八缘中，即：所缘缘、俱生缘、亲依止缘、前生缘、后生缘、业缘、食缘、根缘。如何？其中，因缘、相互缘、异熟缘、禅那缘、道缘、相应缘这六缘被摄入俱生缘中。无间缘、等无间缘、重复缘、无有缘、离去缘这五缘被摄入亲依止缘中，作为无间亲依止。依止缘依俱生与前生之别而有两种。其中，俱生依止被摄入俱生缘中，前生依止被摄入前生缘中。增上缘，当其为所缘时，被摄入亲依止缘中（作为所缘亲依止）；当其为俱生时，被摄入俱生缘中。不相应缘，因其为俱生、前生、后生，故被摄入相应的各缘中。有缘和不离去缘，因其为俱生、前生、后生、食、根，故被摄入相应的各缘中。应如是了知所有缘如何被摄入此等缘中。因此，在《发趣论》(Paṭṭhāna)的“三法发趣”中，于否定法，即是依此八缘解答了若干问题。再者，此八缘之间亦有相互摄入。其中，所缘缘，当其为增上时，被摄入亲依止缘中；当其非增上时，则不被摄入任何缘中，而作为所缘缘独立存在。业缘，当其为俱生时，被摄入俱生缘中。而异刹那业，当其为强力的异熟法之亲依止时，则被摄入亲依止缘中。但（其他）异刹那业缘，无论是对业生色法而言是强力的，还是对无色法而言是微弱的，都作为异刹那业缘而独立存在。食缘，当其为无色时，被摄入俱生缘中；当其为色法时，则不被摄入任何缘中，而独立存在。根缘，当其为无色时，被摄入俱生缘中；净色根被摄入前生缘中；色命根则不被摄入任何缘中，而作为根缘独立存在。如是，确实存在此等相互摄入。再者，所有这二十四缘皆可被摄入四缘中，即：所缘缘、亲依止缘、业缘、有缘。此为依总摄的抉择。此为简要义理的抉择，并附有对幽微词义的解释。

Pakiṇṇakavinicchayo niṭṭhito.

杂项抉择终。

Vibhaṅganaye panettha pāḷivavatthānaṃ tāva saṅkhepato evaṃ veditabbaṃ. Paṭṭhānapāḷiyaṃ hi ‘‘hetupaccayo…pe… avigatapaccayo’’ti paccayapadāni mātikāvasena nikkhipitvā tesaṃ paccayānaṃ – ‘‘hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’tiādinā nayena paccayabhājanīyasaṅkhāto niddesavāro paṭhamaṃ vutto. Sopi ca anantarasaṅkhepatthavinicchayo tattha tattha dassito eva. Tadanantaraṃ tesaṃ catuvīsatiyā paccayānaṃ kusalattikādayo dvāvīsatitike, hetudukādayo sataṃ duke ca nissāya nānānayato vibhajanavasena catuvīsatisamantapaṭṭhānasamodhānaṃ anantanayasamantapaṭṭhānaṃ vibhattaṃ. Kathaṃ? Catubbidhaṃ hi paṭṭhānaṃ – anulomapaṭṭhānaṃ, paccanīkapaṭṭhānaṃ, anulomapaccanīkapaṭṭhānaṃ, paccanīkānulomapaṭṭhānanti. Tattha ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati hetupaccayā’’tiādinā, ‘‘hetuṃ dhammaṃ paṭicca hetudhammo uppajjati hetupaccayā’’tiādinā kusalādīnaṃ, hetuādīnañca dhammānaṃ anulomavasena pavattaṃ anulomapaṭṭhānaṃ nāma. ‘‘Nakusalaṃ dhammaṃ paṭicca nakusalo dhammo uppajjati hetupaccayā…pe… nahetuṃ dhammaṃ paṭicca nahetudhammo uppajjati hetupaccayā’’tiādinā kusalādīnaṃ, hetuādīnañca [Pg.461] dhammānaṃ paccanīkavasena pavattaṃ paccanīkapaṭṭhānaṃ nāma. ‘‘Kusalaṃ dhammaṃ paṭicca nakusalo dhammo uppajjati hetupaccayā…pe… hetuṃ dhammaṃ paṭicca nahetudhammo uppajjati hetupaccayā’’tiādinā pavattaṃ anulomapaccanīkapaṭṭhānaṃ nāma. ‘‘Nakusalaṃ dhammaṃ paṭicca kusalo dhammo…pe… nahetuṃ dhammaṃ paṭicca hetudhammo uppajjati hetupaccayā’’tiādinā pavattaṃ paccanīkānulomapaṭṭhānaṃ nāma.

在此分别法中，首先应当如此简要地了解圣典的组织。在《发趣》(Paṭṭhāna)圣典中，确实，先以总纲(mātikā)的方式列出“因缘……乃至……不离去缘”等诸缘词项，然后对这些缘，以“因对因相应法以及彼等俱生色法，以因缘为缘”等方式，首先解说了名为“缘分别”(paccayabhājanīya)的解释章。其简略义的抉择也已在各处显示。其后，依据此二十四缘，以及以善三法组(kusalattika)为首的二十二种三法组，和以因二法组(hetuduka)为首的一百种二法组，以种种方法分析，分别阐述了二十四种周遍发趣的组合，即无尽法门周遍发趣。如何？发趣有四种：顺发趣(anulomapaṭṭhāna)、逆发趣(paccanīkapaṭṭhāna)、顺逆发趣(anulomapaccanīkapaṭṭhāna)、逆顺发趣(paccanīkānulomapaṭṭhāna)。其中，以“依善法，善法以因缘生起”等，以及“依因法，因法以因缘生起”等，对善等法、因等法以顺向方式进行阐述的，名为顺发趣。以“依非善法，非善法以因缘生起……乃至……依非因法，非因法以因缘生起”等，对善等法、因等法以逆向方式进行阐述的，名为逆发趣。以“依善法，非善法以因缘生起……乃至……依因法，非因法以因缘生起”等方式阐述的，名为顺逆发趣。以“依非善法，善法……乃至……依非因法，因法以因缘生起”等方式阐述的，名为逆顺发趣。

Evametesu catūsu paṭṭhānesu yaṃ dhammaṃ anulomapaṭṭhānaṃ nāma, taṃ tāva chabbidhaṃ hoti – tikapaṭṭhānaṃ dukapaṭṭhānaṃ dukatikapaṭṭhānaṃ tikadukapaṭṭhānaṃ tikatikapaṭṭhānaṃ dukadukapaṭṭhānanti. Yathā cetaṃ, evaṃ paccanīkapaṭṭhānādīnipi tīṇi tīṇi paccekanti catuvīsatisamantapaṭṭhānasamodhānaṃ paṭṭhānappakaraṇaṃ veditabbaṃ. Sammāsambuddhena hi anulomapaṭṭhāne dvāvīsatitike nissāya tikapaṭṭhānaṃ nāma niddiṭṭhaṃ. Sataṃ duke nissāya dukapaṭṭhānaṃ nāma. Tato tike dukesu pakkhipitvā dukatikapaṭṭhānaṃ nāma. Tato duke tikesu pakkhipitvā tikadukapaṭṭhānaṃ nāma. Tike pana tikesuyeva pakkhipitvā tikatikapaṭṭhānaṃ nāma. Duke ca dukesu eva pakkhipitvā dukadukapaṭṭhānaṃ nāma niddiṭṭhaṃ. Paṭhamaṃ tāvettha anulomapaṭṭhāne tikapaṭṭhānanayo niddiṭṭho. Evaṃ paccanīkapaṭṭhāne, anulomapaccanīkapaṭṭhāne, paccanīkānulomapaṭṭhāneti catuvīsatisamantapaṭṭhānaṃ desitaṃ.

如此，在这四种发趣中，名为顺发趣的有六种：三法组发趣(tikapaṭṭhāna)、二法组发趣(dukapaṭṭhāna)、二法组三法组发趣(dukatikapaṭṭhāna)、三法组二法组发趣(tikadukapaṭṭhāna)、三法组三法组发趣(tikatikapaṭṭhāna)、二法组二法组发趣(dukadukapaṭṭhāna)。正如这一种，逆发趣等其余三种也各自有此六种，由此当知《发趣论》是二十四种周遍发趣的组合。正等觉者确实在顺发趣中，依据二十二种三法组，开示了名为三法组发趣的；依据一百种二法组，开示了名为二法组发趣的；然后将三法组与二法组结合，开示了名为二法组三法组发趣的；又将二法组与三法组结合，开示了名为三法组二法组发趣的；再将三法组与三法组结合，开示了名为三法组三法组发趣的；并将二法组与二法组结合，开示了名为二法组二法组发趣的。首先，在此顺发趣中，开示了三法组发趣的方法。如此，在逆发趣、顺逆发趣、逆顺发趣中，也教示了二十四种周遍发趣。

Ettha ca duvidhaṃ anulomaṃ, paccanīkañca dhammānulomaṃ dhammapaccanīkaṃ, paccayānulomaṃ paccayapaccanīkanti. Tattha ‘‘kusalaṃ dhammaṃ [Pg.462] paṭicca kusalo dhammo’’tiādinā kusalādīnaṃ tikadhammānaṃ, hetuādīnaṃ dukadhammānañca anulomadesanāvasena dhammānulomaṃ veditabbaṃ. ‘‘Nakusalaṃ dhammaṃ paṭicca nakusalo dhammo’’tiādinā tikadukadhammānaṃ paccanīkavasena dhammapaccanīkaṃ veditabbaṃ. ‘‘Hetupaccayā ārammaṇapaccayā’’ti evaṃ catuvīsatiyā paccayānaṃ anulomadesanāvasena paccayānulomaṃ veditabbaṃ. ‘‘Nahetupaccayā nārammaṇapaccayā’’ti evaṃ paccayānaṃ paccanīkavasena paccayapaccanīkañca veditabbaṃ. Tatra yadidaṃ dhammānulomaṃ dhammapaccanīkañca, tassa vasena catuvīsatisamantapaṭṭhānaṃ veditabbaṃ. Paccayānulomaṃ paccayapaccanīkañca anulomatikapaṭṭhānādīsu catuvīsatiyā paṭṭhānesu ekekatikadukesu evaṃ labbhati. Tañca upari pāḷinayadassane eva pākaṭaṃ bhavissati. Tatrimāni catuvīsati paṭṭhānāni imesaṃ tikadukānaṃ vasena niddiṭṭhattā tikapaṭṭhānaṃ…pe… dukadukapaṭṭhānanti vuccati.

此处，顺向与逆向有二种：法顺向(dhammānuloma)与法逆向(dhammapaccanīka)，缘顺向(paccayānuloma)与缘逆向(paccayapaccanīka)。其中，以“依善法，善法生起”等，对善等三法组以及因等二法组，以顺向宣说的方式，当知为法顺向。以“依非善法，非善法生起”等，对三法组与二法组，以逆向的方式，当知为法逆向。以“因缘、所缘缘”等，对二十四缘，以顺向宣说的方式，当知为缘顺向。以“非因缘、非所缘缘”等，对诸缘，以逆向的方式，当知为缘逆向。其中，这法顺向与法逆向，依据它们，当知为二十四种周遍发趣。缘顺向与缘逆向，在顺向三法组发趣等二十四种发趣中，在每一三法组与二法组中，都能这样获得。而这将在后文对圣典方法的阐述中变得清晰。在此，这二十四种发趣，因为依这些三法组和二法组而指明，所以称为三法组发趣……乃至……二法组二法组发趣。

Tesu tikadukesu ekekaṃ tikadukaṃ imesaṃ hetupaccayādīnaṃ catuvīsatiyā paccayānaṃ anulomādinayacatukkavasena sattahi sattahi mahāvārehi vitthārato vibhattaṃ. Katamehi sattahi? Paṭiccavāro sahajātavāro paccayavāro nissayavāro saṃsaṭṭhavāro sampayuttavāro pañhāvāroti imehi. Tattha ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo’’tiādinā paṭiccābhidhānena vutto paṭiccavāro nāma. ‘‘Kusalaṃ dhammaṃ sahajāto, kusalaṃ dhammaṃ paccayā, kusalaṃ dhammaṃ nissāya, kusalaṃ dhammaṃ saṃsaṭṭho, kusalaṃ dhammaṃ sampayutto’’ti evaṃ sahajātādiabhidhānehi vuttā pañca vārā sahajātādivārāni. Parato ca saṃsaṭṭhasampayuttavāresu dvīsu arūpadhammavaseneva paccayapaccayuppannā ca, sesesu catūsu vāresu, sattameva pañhāvāre ca rūpārūpavasena, paccayavāre, nissayavāre ca sahajātapacchājātapurejātavasena, sesesu [Pg.463] sahajātavasena paccayapaccayuppannā ca kathitāti ayaṃ viseso. Sattamavāre pana yasmā ‘‘kusalo dhammo kusalassa dhammassa hetupaccayena paccayo’’tiādinā nayena te te pañhe uddharitvā puna ‘‘kusalā hetū sampayuttakānaṃ khandhāna’’ntiādinā nayena sabbepi te pañhā nijjaṭā, niggumbā ca katvā vibhattā, tasmā so vāro pañhānaṃ sādhukaṃ vibhattattā pañhāvārotveva saṅkhaṃ gato. Iti imehi sattahi mahāvārehi catuvīsatiyā samantapaṭṭhānesu sabbepi tikadukā catuvīsatiyā paccayānaṃ anulomādivasena vitthārato vibhattā. Kathaṃ? Anulomapaṭṭhāne hi yadidaṃ dvāvīsatitike nissāya tikapaṭṭhānaṃ nāma sabbapaṭhamaṃ niddiṭṭhaṃ. Tattha kusalattikaṃ tāva imehi paṭiccavārādīhi mahāvārehi paccayānulomādinayacatukkato vibhattaṃ. Tattha yo tāvesa sabbapaṭhamo paṭiccavāro nāma, so uddesaniddesato duvidho hoti.

在这些三法与二法中，每一组三法与二法都依照这二十四缘的顺向等四种方式，通过七个大章详细地进行分析。是哪七个呢？即缘起章、俱生章、缘章、依止章、关联章、相应章与问答章。其中，以“以善法为缘，善法生起”等缘起的名称所说的，名为缘起章。以“与善法俱生，以善法为缘，依止善法，与善法关联，与善法相应”等俱生等名称所说的五章，是俱生等章。此外，在关联章与相应章这二章中，仅就无色法而言，说明缘与缘所生法；在其余四章以及第七问答章中，则就色法与无色法而言；在缘章与依止章中，就俱生、后生、前生而言；在其余诸章中，则就俱生而言说明缘与缘所生法——这是它们的区别。至于第七章，由于以“善法通过因缘成为善法之缘”等方式提出各种问题后，又以“诸善因是相应诸蕴之缘”等方式，将所有这些问题都彻底地剖析、廓清而加以分析，因此该章因善巧地分析问题而得名为问答章。像这样，通过这七个大章，在二十四种周遍发趣中，所有的三法与二法都依二十四缘的顺向等方式获得详细的分析。如何呢？在顺向发趣中，首先被指明的是名为‘三法发趣’者，它依据于此二十二种三法。其中，善三法首先通过缘起章等这些大章，依缘的顺向等四种方式进行分析。其中，这最先的缘起章，从总说与解释而言可分为两种。

Tattha uddesavāro kusalādayo paṭicca hetupaccayādivasena kusalādīnaṃ yuttānaṃ, akusalādīnaṃ ayuttakānañca dhammānaṃ uppattipucchanavaseneva pavattattā ‘‘pucchāvāro’’tipi, pucchānaññeva paññāpanato ‘‘paṇṇattivāro’’tipi vuccati. Na hi tattha vissajjanaṃ atthi. Niddesavāro pana pucchāvāre paripucchitesu pañhesu ‘‘siyā akusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjeyyā’’tiādikaṃ ayuttaṃ pañhaṃ anuddharitvā labbhamānānaññeva pañhānaṃ vasena pavatto. Itaresu pana sahajātādīsu, sesesu ca tikesu, sesapaṭṭhānesu ca sabbattha pucchāvāro natthi, labbhamānavasena sabbavissajjanameva dassitanti idamettha saṅkhepato pāḷivavatthānaṃ.

此处，标举分(uddesavāra)以善法等为缘，依因缘等，通过提问相应(yutta)与不相应(ayutta)诸法的生起而展开，因此也称为“问分”(pucchāvāra)，又因为它仅仅是提问的阐明，所以也称为“施设分”(paṇṇattivāra)。那里没有解答。而解释分(niddesavāra)则是对于问分中提出的问题，如“是否可能以不善法为缘，不善法生起”等不恰当的问题，不予列举，只根据可能成立的问题而展开。但在其余的俱生(sahajāta)等法中，其余的三法(tika)中，以及其余的发趣(paṭṭhāna)中，都没有问分，只是根据可以成立的情况来给出所有的解答。这就是此处简要的巴利(Pāḷi)的界定。

Idāni panettha ādito paṭṭhāya evaṃ vibhaṅganayo veditabbo. Anulomapaṭṭhānasmiñhi tikapaṭṭhāne kusalattikassa sattasu mahāvāresu paṭhamassa paṭiccavārassa pucchāvāre tāva [Pg.464] – ‘‘siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya hetupaccayā…pe… akusalo dhammo…pe… abyākato…pe… kusalo ca abyākato ca…pe… akusalo ca abyākato ca…pe… kusalo ca akusalo ca…pe… kusalo ca akusalo ca abyākato ca dhammā uppajjeyyuṃ hetupaccayā’’ti kusalapadamūlā satta pucchā uddhaṭā.

现在应当从最初开始这样理解分析的理趣(vibhaṅganaya)。在顺向发趣(anulomapaṭṭhāna)的三法发趣(tikapaṭṭhāna)中，对于善三法(kusalattika)的七大分(mahāvāra)里，首先，在第一缘起分(paṭiccavāra)的问分(pucchāvāra)中，列举了以善法为根本(kusalapadamūla)的七个问题：“是否可能以善法为缘，善法生起，以因缘(hetupaccaya)为缘……乃至……不善法……乃至……无记法……乃至……善法与无记法……乃至……不善法与无记法……乃至……善法与不善法……乃至……善法、不善法与无记法生起，以因缘为缘？”

Evaṃ akusalapadamūlā, abyākatapadamūlā ca. ‘‘Siyā kusalañca abyākatañca dhammaṃ paṭicca akusalo…pe… siyā akusalañca abyākatañca…pe… siyā kusalañca akusalañca…pe… siyā kusalañca akusalañca abyākatañca dhammaṃ paṭiccā’’ti dvimūlakā, timūlakā ca satta satta pucchāti ekūnapaññāsa pucchā hetupaccayamūlakā uddhaṭā.

同样，也有以不善法为根本(akusalapadamūlā)和以无记法为根本(abyākatapadamūlā)的（各七个问题）。对于“是否可能以善法与无记法为缘……”等二根本(dvimūlaka)问题，以及“是否可能以善、不善与无记法为缘……”等三根本(timūlaka)问题，其各种组合也各有七问。这样，总共列举了以因缘为根本的四十九个问题。

Imināva nayena ‘‘siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya ārammaṇapaccayā…pe… avigatapaccayā’’ti evaṃ sesapaccayamūlakāpi pucchāveditabbā. Ekamūlakanayo.

依此理趣(naya)，对于“是否可能以善法为缘，善法生起，以所缘缘(ārammaṇapaccaya)为缘……乃至……以不离去缘(avigatapaccaya)为缘？”，也应如此了知其余以诸缘为根本的问题。此为一根本(ekamūlaka)之理趣。

Yathā ca ekamūlake, evaṃ ‘‘siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya hetupaccayā ārammaṇapaccayā…pe… hetupaccayā avigatapaccayā’’tiādinā dvimūlakepi. ‘‘Hetupaccayā ārammaṇapaccayā adhipatipaccayā…pe… hetupaccayā ārammaṇapaccayā anantarapaccayā…pe… hetupaccayā ārammaṇapaccayā avigatapaccayā’’tiādinā timūlakādīsu sabbamūlakapariyosānesu vāresu nayā veditabbā. Hetupaccayamūlakanayo.

正如在一缘根本(ekamūlaka)中，在二缘根本(dvimūlaka)中也是如此，如：“是否可能以善法为缘，善法生起，以因缘(hetupaccaya)、所缘缘(ārammaṇapaccaya)……乃至……以因缘、不离去缘(avigatapaccaya)？”在三缘根本(timūlaka)等乃至所有缘根本究竟的各分中，也应了知其理趣，如：“以因缘、所缘缘、增上缘(adhipatipaccaya)……乃至……以因缘、所缘缘、无间缘(anantarapaccaya)……乃至……以因缘、所缘缘、不离去缘。”此为因缘根本之理趣。

Yathā ca hetumūlake, evaṃ ‘‘siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya ārammaṇapaccayā’’tiādinā sesapaccayamūlakesupi nayo ñātabbo. Paccayānulomavāro. Eteneva upāyena ‘‘siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya nahetupaccayā’’tiādinā sabbappakārayutto [Pg.465] paccayapaccanīkavāropi. ‘‘Siyā kusalaṃ dhammaṃ…pe… uppajjati hetupaccayā nārammaṇapaccayā’’tiādinā anulomapaccanīkapaccayavāropi. ‘‘Siyā kusalaṃ dhammaṃ…pe… uppajjeyya nahetupaccayā ārammaṇapaccayā’’tiādinā paccanīyānulomavāropi sabbattha netabboti ayaṃ tāvettha pucchāvāre nayo.

正如在因根本(hetumūlaka)中，对于“是否可能以善法为缘，善法生起，以所缘缘(ārammaṇapaccaya)为缘”等其余诸缘根本，也应了知同样的理趣。此为缘顺向分(Paccayānulomavāra)。通过同样的方法，对于“是否可能以善法为缘，善法生起，以非因缘(nahetupaccaya)为缘”等一切方式的缘逆向分(paccayapaccanīkavāra)也是如此；对于“是否可能以善法……生起，以因缘为缘而非所缘缘为缘”等顺逆向缘分(anulomapaccanīkapaccayavāra)，以及“是否可能以善法……生起，以非因缘为缘而是所缘缘为缘”等逆顺向缘分(paccanīyānulomavāra)，在一切地方都应如此运用。这即是此处问分(pucchāvāra)中的理趣。

Niddesavāro pana uddesavāre dassitāsu pucchāsu kusalākusalādīnaṃ sahuppattiyā abhāvato yā etā ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjatī’’tiādikā pucchā sabbaso vissajjanaṃ labhanti, tā pahāya yā vissajjanaṃ labhanti, tāsameva vissajjanavasena pavatto. Tatrāyaṃ nayo – ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā. Tayo khandhe paṭicca eko khandho. Dve khandhe paṭicca dve khandhā. Kusalaṃ dhammaṃ paṭicca abyākato dhammo uppajjati hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānaṃ rūpaṃ. Kusalaṃ dhammaṃ paṭicca kusalo ca abyākato ca dhammā uppajjanti hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ. Tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ. Dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpa’’nti evaṃ kusalapadamūlāsu sattasu pucchāsu tissova labbhamānā vissajjitā. Tathā akusalapadamūlāsupi tissova. Abyākatapadamūlāsu pana ‘‘abyākataṃ dhammaṃ paṭicca abyākato dhammo uppajjati hetupaccayā. Vipākābyākataṃ kiriyābyākataṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ…pe… dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Paṭisandhikkhaṇe vipākābyākataṃ ekaṃ khandhaṃ paṭicca tayo khandhā kaṭattā ca rūpaṃ…pe… dve khandhā kaṭattā ca rūpaṃ. Khandhe paṭicca vatthu, vatthuṃ paṭicca khandhā. Ekaṃ mahābhūtaṃ paṭicca tayo mahābhūtā…pe… dve mahābhūte paṭicca [Pg.466] dve mahābhūtā. Mahābhūte paṭicca cittasamuṭṭhānaṃ rūpaṃ kaṭattārūpaṃ upādārūpa’’nti ekāva. Dvimūlikādīsu ca ‘‘kusalañca abyākatañca dhammaṃ paṭicca abyākato dhammo uppajjati hetupaccayā. Kusale khandhe ca mahābhūte ca paṭicca cittasamuṭṭhānaṃ rūpa’’nti ekā. Tathā ‘‘akusalañca abyākatañca paṭiccā’’ti, evaṃ hetupaccayamūlikāsu ekūnapaññāsāya pucchāsu naveva labbhamānā vissajjitā. Sesā cattālīsa moghapucchāti na vissajjitā. Evaṃ upari ārammaṇapaccayādīsu vissajjitāvasesā moghapucchāti gahetabbā. Vijānanasukhatthaṃ pana bhagavatā pucchāvāre labbhamānā, alabbhamānā ca sabbāpi tā dassitāti veditabbāti.

然而，解释分(Niddesavāra)是这样进行的：在标举分(Uddesavāra)所展示的诸问题中，由于善、不善等法并无俱生(sahuppatti)的情况，有些问题完全得不到解答，[本章]便舍弃它们，而只就那些能得到解答的问题进行解答。此中方法如下：“缘善法而善法生起，依因缘故。缘一个善蕴而三个蕴生起；缘三个蕴而一个蕴生起；缘二个蕴而二个蕴生起。”“缘善法而无记法生起，依因缘故。缘诸善蕴而心生色(cittasamuṭṭhāna-rūpa)生起。”“缘善法而善法与无记法生起，依因缘故。缘一个善蕴而三个蕴与心生色生起；缘三个蕴而一个蕴与心生色生起；缘二个蕴而二个蕴与心生色生起。”如此，在以善法为根本的七个问题中，只有三个可得解答而被解答。同样，在以不善法为根本的诸问题中，也只有三个。然而，在以无记法为根本的诸问题中，只有一个，即：“缘无记法而无记法生起，依因缘故。缘异熟无记、唯作无记的一个蕴而三个蕴与心生色生起……（中略）……缘二个蕴而二个蕴与心生色生起。于结生(paṭisandhi)时，缘异熟无记的一个蕴而三个蕴与业生色(kaṭattā-rūpa)生起……（中略）……缘二个蕴而二个蕴与业生色生起。缘诸蕴而有依处(vatthu)，缘依处而有诸蕴。缘一个大种(mahābhūta)而三个大种生起……（中略）……缘二个大种而二个大种生起。缘诸大种而心生色、业生色、所造色(upādārūpa)生起。”在二根本等问题中，也只有一个，即：“缘善法与无记法而无记法生起，依因缘故。缘诸善蕴与诸大种而心生色生起。”同样，“缘不善法与无记法”亦尔。如此，在以因缘为根本的四十九个问题中，只有九个可得解答而被解答。其余四十个是空废问(moghapucchā)，故不作解答。同样，对于上文的所缘缘(ārammaṇapaccaya)等，凡未解答者，皆应视为是空废问。须知，为了易于了知，世尊在问分(Pucchāvāra)中，将可得解答与不可得解答的一切问题全都展示了出来。

Tattha kusalaṃ dhammaṃ paṭiccāti sahajātesu vedanākkhandhādibhedaṃ ekaṃ kusalaṃ dhammaṃ paṭicca paṭigantvā, sahuppattisaṅkhātena sadisabhāvena patvāti attho. Sadisattho hi ettha paṭisaddo ‘‘paṭipuggalo’’tiādīsu viya. Kusalo dhammoti saññākkhandhādibhedo sahuppanno kusalo dhammo. Uppajjatīti pākaṭabhāvato uddhaṃ uppādādiṃ pāpuṇāti, attānaṃ vā paṭilabhati. Hetupaccayāti na kevalaṃ kusaladhammamattameva paṭicca uppajjati, atha kho kusalahetunā hetupaccayataṃ sādhentena ca uppajjatīti evamattho gahetabbo.

此中，“缘善法”(kusalaṃ dhammaṃ paṭicca)之义为：缘于诸俱生(sahajāta)法中以受蕴等为区别的某一善法，即是达到名为“俱生”的相似状态。此中“paṭi”一词确有“相似”之义，如“对等之人”(paṭipuggala)等词那样。“善法”(kusalo dhammo)即是与想蕴等有别的俱生之善法。“生起”(uppajjati)是指超越显现的状态而达到生等，或指获得自体。“依因缘故”(hetupaccayā)应作如是解：并非仅缘于善法而生起，而是由善因成就了因缘的作用而生起。

Evamidaṃ ‘‘uppajjeyyā’’ti pucchāya ‘‘uppajjatī’’ti avisesena vissajjanaṃ vatvā idāni yaṃ dhammaṃ paṭicca ye dhammā uppajjanti, te paccayapaccayuppanne khandhavasena visesetvā dassetuṃ ‘‘kusalaṃ ekaṃ khandha’’ntiādi vuttaṃ. Yasmā panettha eko khandho ekasseva, dvinnaṃyeva vā, dve vā pana ekasseva paccayā nāma na honti, tasmā te pakārena anāmasitvā ‘‘ekaṃ khandhaṃ paṭicca tayo khandhā’’tiādinā paccayabhāvena gahitāvasesaṃ sabbaṃ paccayuppannaṃ katvā dassitanti veditabbaṃ. Evaṃ uparipi sabbattha. Cittasamuṭṭhānaṃ rūpanti idaṃ paṭiccatthassa sahajātatthattā [Pg.467] yaṃ kusalena sahajātañceva hetupaccayañca labhati, taṃ dassetuṃ vuttaṃ ‘‘vipākābyākataṃ kiriyābyākata’’nti. Ettha hetupaccayādhikāre ahetukā na gahetabbā. Khandhe paṭicca vatthūtiādi kaṭattārūpaggahaṇena vatthusmiṃ gahitepi vatthuṃ paṭicca arūpakkhandhānaṃ uppattidassanatthaṃ vuttaṃ. Ekaṃ mahābhūtantiādi pana rūpābyākataṃ paṭicca rūpābyākatassa uppattidassanatthaṃ. Hetupaccaye upatthambhakānameva cettha cittajānaṃ, paṭisandhiyaṃ kammajānañca aññamaññaṃ paccayapaccayuppannatā gahetabbā, na ahetukacittajautujādīnaṃ tesaṃ hetupaccayā uppattiyā abhāvato. Mahābhūte paṭicca cittasamuṭṭhānantiādi mahābhūte paṭicca upādādīnaṃ uppattidassanatthaṃ vuttaṃ. Iminā upāyena ārammaṇapaccayādīsupi vissajjanānaṃ attho veditabbo.

如此，对于“会生起吗？”(uppajjeyyā)的提问，以“会生起”(uppajjati)作了无差别的回答之后，现在为了以蕴的方式来详细开示缘于某法而生起的诸法，即那些缘与缘生法，所以说了“善一蕴”等。因为在此，一个蕴不会只成为一个蕴的缘，或只成为两个蕴的缘；两个蕴也不会只成为一个蕴的缘。因此，不以那种方式提及它们，而是通过说“缘一蕴生三蕴”等，将所有以缘的方式被摄取的其余部分都作为缘生法来显示，应当这样理解。以上各处亦然。说“心生色”(cittasamuṭṭhānaṃ rūpaṃ)一句，是因为“缘于”(paṭicca)的意义即是俱生，这是为了显示凡是与善法俱生并且获得因缘的法。在因缘的论述中，不应摄取无因法。“缘诸蕴生所依”(khandhe paṭicca vatthu)等句，虽然通过摄取业生色(kaṭattārūpa)而摄取了所依，但说此句是为了显示缘于所依而生起诸无色蕴。而“缘一大种”(ekaṃ mahābhūtaṃ)等句，是为了显示缘于无记色而生起无记色。在因缘中，只应摄取作为支持者的心生法，以及结生(paṭisandhi)时的业生法，它们相互为缘与缘生法的关系；不应摄取无因心生、时节生等，因为它们不是由因缘而生起的。“缘大种生心生（色）”等句，是为了显示缘于大种而生起所造色等。通过此方法，也应当了知在所缘缘等之中的回答的意义。

Ārammaṇapaccaye ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati ārammaṇapaccayā. Ekaṃ khandhaṃ…pe… dve khandhe paṭicca dve khandhā. Akusalaṃ dhammaṃ paṭicca akusalo dhammo…pe… abyākataṃ dhammaṃ paṭicca abyākato dhammo uppajjati ārammaṇapaccayā. Vipākābyākataṃ kiriyābyākataṃ ekaṃ khandhaṃ…pe… dve khandhā. Paṭisandhikkhaṇe vipākābyākataṃ ekaṃ khandhaṃ…pe… dve khandhā. Vatthuṃ paṭicca khandhā’’ti evaṃ tisso vissajjitā. Sesā rūpamissakattā, rūpassa ca ārammaṇapaccayena anuppattito na gahitā. Teneva ‘‘vatthuṃ paṭicca khandhā’’ti vatvā ‘‘khandhe paṭicca vatthū’’ti na vuttaṃ. Ettha ca ārammaṇapaccayāti sahajātaṃ kusalaṃ dhammaṃ paṭicca uppajjamāno kusalo dhammo tato aññena asahajātena chabbidhena ārammaṇabhūtena paccayenāti evaṃ attho gahetabbo. Na hi attanā sahajātaṃ ārammaṇaṃ katvā cittacetasikā uppajjanti.

在所缘缘中，“缘善法生善法，是所缘缘。缘一蕴……乃至……缘二蕴生二蕴。缘不善法生不善法……乃至……缘无记法生无记法，是所缘缘。异熟无记、唯作无记一蕴……乃至……二蕴。在结生刹那，异熟无记一蕴……乃至……二蕴。缘所依生诸蕴。”——如此，回答了三组（问题）。其余的（组合）因为与色法混合，且色法不是由所缘缘而生起，所以未被摄取。因此，说了“缘所依生诸蕴”，而没有说“缘诸蕴生所依”。在此，“是所缘缘”(ārammaṇapaccayā)的意义应这样理解：一个缘于俱生善法而生起的善法，（同时）是以另一个非俱生的、作为所缘的六种法为缘而生起。因为心与心所法不会以与自身俱生的法作为所缘而生起。

Adhipatipaccaye hetupaccayasadisaṃ vissajjanaṃ. Anantarasamanantaresu pana rūpābhāvato ārammaṇapaccayasadisaṃ. Sahajātapaccayepi [Pg.468] hetupaccayasadisaṃ. Abyākataṃ paṭicca abyākatuppattiyā pana ‘‘bāhiraṃ ekaṃ mahābhūtaṃ paṭicca…pe… dve mahābhūtā. Mahābhūte paṭicca upādārūpaṃ…pe… āhārasamuṭṭhānaṃ ekaṃ mahābhūtaṃ…pe… dve mahābhūtā…pe… utusamuṭṭhānaṃ ekaṃ…pe… dve mahābhūtā…pe… asaññasattānaṃ ekaṃ mahābhūtaṃ paṭicca…pe… dve mahābhūtā…pe… kaṭattārūpaṃ upādārūpa’’nti idaṃ adhikaṃ. Evaṃ aññamaññapaccayepi. Kevalaṃ tattha kaṭattārūpaṃ upādārūpañca na gahitaṃ tesaṃ aññamaññapaccayattābhāvā. Nissayapaccayepi sahajātapaccayasadisaṃ vissajjanaṃ. Paṭiccatthassa pana sahajātatthattā cakkhādīsu purejātanissayā idha na gahitāti. Upanissayapaccayepi rūpassa upanissayapaccayuppannattābhāvā ārammaṇapaccayasadisameva vissajjanaṃ.

在增上缘(adhipatipaccaya)中，回答与因缘相似。但在无间缘(anantarapaccaya)与等无间缘(samanantarapaccaya)中，因为没有色法，所以（回答）与所缘缘相似。在俱生缘(sahajātapaccaya)中，（回答）也与因缘相似。但对于缘于无记法而生起无记法，则有此额外内容：“缘于外部的一个大种……乃至……两个大种。缘于诸大种生所造色……乃至……缘于食生的一个大种……乃至……两个大种……缘于时节生的一个……乃至……两个大种……缘于无想有情的一个大种……乃至……两个大种……业生色、所造色。”在相互缘(aññamaññapaccaya)中也是如此。只是在那里，业生色和所造色未被摄取，因为它们没有相互缘的关系。在依止缘(nissayapaccaya)中，回答也与俱生缘相似。但是，因为“缘于”的意义即是俱生的意义，所以眼等的前生依止在此未被摄取。在亲依止缘(upanissayapaccaya)中，因为色法不是由亲依止缘所生起的，所以回答就与所缘缘相似。

Purejātapaccaye pana ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati purejātapaccayā. Kusalaṃ ekaṃ…pe… dve khandhā. Vatthuṃ purejātapaccayā. Akusalaṃ dhammaṃ paṭicca akusalo…pe… abyākataṃ dhammaṃ paṭicca abyākato…pe… purejātapaccayā. Vipākābyākataṃ kiriyābyākataṃ ekaṃ khandhaṃ…pe… dve khandhā. Vatthuṃ purejātapaccayā’’ti evaṃ tisso pucchā vissajjitā. Tattha vatthuṃ purejātapaccayāti idaṃ ārammaṇapurejātanivattanatthaṃ vuttaṃ. Taṃ hi cakkhuviññāṇādīnaṃyeva purejātapaccayataṃ sādhayati, na manoviññāṇadhātuyāti idha na gahitaṃ.

在前生缘(purejātapaccaya)中：“缘善法，善法生起，是前生缘。善一蕴……乃至……二蕴。所依是前生缘。缘不善法，不善法……乃至……缘无记法，无记法……乃至……是前生缘。异熟无记、唯作无记一蕴……乃至……二蕴。所依是前生缘。”——如此，回答了三组提问。其中“所依是前生缘”一句，是为了排除所缘前生缘而说。因为它只能成就眼识等的前生缘性，而不能成就意识界(manoviññāṇadhātu)，所以在此不被摄取。

Pacchājātapaccayo idha arūpadhammesu na labbhati. Rūpadhammesu ca upatthambhakova, na janako, tasmā ‘‘abyākataṃ dhammaṃ paṭicca abyākato dhammo uppajjatī’’tiādi na vattabbovāti ayaṃ na gahito. Āsevanapaccayepi ārammaṇapaccaye viya tissova pucchā vissajjitā.

后生缘(pacchājātapaccaya)在此无色法中不可得。在色法中，它只是支持者，而非生起者，因此“缘无记法，无记法生起”等不应说，故不被摄取。在重复缘(āsevanapaccaya)中，也像在所缘缘中一样，回答了三组提问。

Kammapaccaye [Pg.469] ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati kammapaccayā. Kusalaṃ ekaṃ khandhaṃ…pe… abyākato dhammo uppajjati…pe… cittasamuṭṭhānañca rūpaṃ…pe… kusalo ca abyākato ca dhammā…pe… cittasamuṭṭhānaṃ rūpa’’nti kusalapade tisso, tathā akusalapade. Abyākatapade pana ‘‘abyākataṃ dhammaṃ paṭicca abyākato…pe… vipākābyākataṃ kiriyābyākataṃ ekaṃ khandhaṃ paṭicca…pe… mahābhūte paṭicca cittasamuṭṭhānaṃ rūpaṃ kaṭattārūpaṃ upādārūpaṃ, asaññasattānaṃ…pe… kaṭattārūpaṃ upādārūpa’’nti evaṃ tisso. ‘‘Kusalañca abyākatañca dhammaṃ paṭicca abyākato…pe… kusale khandhe ca mahābhūte ca paṭicca cittasamuṭṭhānaṃ rūpa’’ntiādinā sahajātasadisaṃ vissajjanaṃ. Natthivigatapaccayesu ārammaṇasadisaṃ.

在业缘(kammapaccaya)中：“缘善法，善法生起，是业缘。善一蕴……乃至……无记法生起……乃至……心生色……乃至……善法与无记法……乃至……心生色。”在善品中有三种，不善品中也同样。但在无记品中，则有：“缘无记法，无记法……乃至……缘异熟无记、唯作无记一蕴……乃至……缘诸大种，心生色、业生色、所造色；对无想有情……乃至……业生色、所造色。”这样有三种。“缘善法与无记法，无记法……乃至……缘善蕴与诸大种，心生色”等回答与俱生缘相似。在无有缘(natthipaccaya)与离去缘(vigatapaccaya)中，回答与所缘缘相似。

Evaṃ sabbapaccayesu labbhamānapañhe vissajjanaṃ dassetvā tato hetuadhipatijhānamaggapaccayā ekasadisā. Ārammaṇānantarasamanantarūpanissayāsevananatthivigatapaccayā ekasadisā. Sahajātaaññamaññanissayaatthiavigatā ekasadisā. Āsevanapaccaye vipāko na labbhati. Aññamaññapaccaye cittajarūpaṃ, upādārūpañca na labbhatītiādinā paccayānaṃ aññamaññasadisattaṃ vatvā puna tesaṃ ‘‘hetuyā nava. Ārammaṇe tīṇi. Adhipatiyā nava. Anantarasamanantaresu tīṇi. Sahajāte nava. Aññamaññe tīṇi. Nissaye nava. Upanissaye tīṇi. Purejāte tīṇi. Āsevane tīṇi. Kamme nava. Vipāke ekaṃ. Āhāre nava. Indriye nava. Jhāne nava. Magge nava. Sampayutte tīṇi. Vippayutte nava. Atthiyā nava. Natthiyā tīṇi. Vigate tīṇi. Avigate navā’’ti evaṃ hetupaccayādīnaṃ ekekasmiṃ pucchāvissajjanavāragaṇanā vuttāti ayaṃ ekamūlakanayo.

如此，在所有缘的可得之问中展示解答之后，说明：因缘、增上缘、禅那缘、道缘属于同一类。所缘缘、无间缘、等无间缘、亲依止缘、重复缘、无有缘、离去缘属于同一类。俱生缘、相互缘、依止缘、有缘、不离去缘属于同一类。在重复缘中，不获得异熟。在相互缘中，不获得心生色与所造色。像这样说明诸缘的相似性之后，又说它们各自有：“因缘九种，所缘缘三种，增上缘九种，无间缘和等无间缘三种，俱生缘九种，相互缘三种，依止缘九种，亲依止缘三种，前生缘三种，重复缘三种，业缘九种，异熟缘一种，食缘九种，根缘九种，禅那缘九种，道缘九种，相应缘三种，不相应缘九种，有缘九种，无有缘三种，离去缘三种，不离去缘九种。”这样就说明了因缘等每一个缘的问答次数，此即一根本之理趣。

Yathā ca ekamūlake, evaṃ ‘‘hetupaccayā ārammaṇapaccayā’’tiādinā dvimūlakādīsupi sabbamūlakapariyosānesu yathānurūpaṃ [Pg.470] nayo netabbo. Pāḷiyampi vitthāranayaṃ adassetvā ‘‘hetupaccayā ārammaṇe tīṇī’’tiādinā vissajjanavāragaṇanabhedo dassitoti ayaṃ paccayānulome nayo.

如同在一根本中，对于“因缘与所缘缘”等二根本乃至一切根本的究竟，也应同样依此理趣作相应的引导。在巴利(Pāḷi)圣典中也未展示详尽的理趣，而是通过“因缘于所缘有三”等方式，显示了解答次数的差别。此即顺缘的理趣。

Paccayapaccanīye pana ‘‘akusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjati nahetupaccayā. Vicikicchāsahagate uddhaccasahagate khandhe paṭicca vicikicchāsahagato uddhaccasahagato moho. Abyākataṃ dhammaṃ paṭicca abyākato dhammo uppajjati nahetupaccayā. Ahetukaṃ vipākābyākataṃ kiriyābyākataṃ ekaṃ khandhaṃ…pe… dve khandhā cittasamuṭṭhānañca rūpaṃ. Ahetukapaṭisandhikkhaṇe vipākābyākataṃ ekaṃ khandhaṃ…pe… dve khandhā kaṭattā ca rūpaṃ…pe… vatthuṃ paṭicca khandhā. Ekaṃ mahābhūtaṃ paṭicca…pe… mahābhūte paṭicca cittasamuṭṭhānaṃ rūpaṃ, kaṭattārūpaṃ upādārūpaṃ…pe… ekaṃ mahābhūtaṃ paṭicca…pe… upādārūpa’’nti imā dve vissajjitā.

至于缘之逆向，则有：“以不善法为缘，不善法生起，非因缘。以疑相应、掉举相应的诸蕴为缘，疑相应、掉举相应的痴生起。以无记法为缘，无记法生起，非因缘。以无因的异熟无记、唯作无记的一个蕴……乃至……二蕴与心生色。在无因结生刹那，以异熟无记的一个蕴……乃至……二蕴与业生色……乃至……以事(vatthu)为缘，诸蕴生起。以一个大种为缘……乃至……以诸大种为缘，心生色、业生色、所造色……乃至……以一个大种为缘……所造色。”此二解答已出。

Nārammaṇapaccaye ‘‘kusalaṃ dhammaṃ paṭicca abyākato…pe… kusale…pe… akusalaṃ dhammaṃ paṭicca abyākato…pe… akusale…pe… abyākataṃ dhammaṃ paṭicca abyākato…pe… kusalañca abyākatañca dhammaṃ paṭicca abyākato…pe… cittasamuṭṭhānaṃ rūpaṃ, akusalañca abyākatañca dhammaṃ paṭicca abyākato…pe… mahābhūte paṭicca cittasamuṭṭhānaṃ rūpa’’nti imā pañca vissajjitā.

于非所缘缘，则有：“以善法为缘，无记法生起……乃至……于善法……以不善法为缘，无记法生起……乃至……于不善法……以无记法为缘，无记法生起……乃至……以善法与无记法为缘，无记法生起……心生色；以不善法与无记法为缘，无记法生起……乃至……以诸大种为缘，心生色。”此五解答已出。

Nādhipatipaccaye ‘‘kusalaṃ dhammaṃ paṭicca kusalo…pe… kusalaṃ ekaṃ khandhaṃ…pe… dve khandhā. Kusalaṃ dhammaṃ paṭicca abyākato…pe… kusale khandhe paṭicca cittasamuṭṭhānaṃ rūpaṃ. Kusalaṃ dhammaṃ paṭicca kusalo ca abyākato ca dhammā uppajjanti…pe… akusalaṃ dhammaṃ paṭicca akusalo…pe… dve khandhe paṭicca dve khandhā, akusalaṃ dhammaṃ paṭicca abyākato…pe… akusale khandhe paṭicca cittasamuṭṭhānaṃ rūpaṃ. Akusalaṃ dhammaṃ paṭicca akusalo ca abyākato ca dhammā…pe… abyākataṃ dhammaṃ paṭicca abyākato [Pg.471] …pe… mahābhūte paṭicca…pe… kaṭattārūpaṃ upādārūpaṃ. Kusalañca abyākatañca dhammaṃ paṭicca abyākato…pe… kusale khandhe ca mahābhūte ca paṭicca cittasamuṭṭhānaṃ rūpaṃ. Akusalañca abyākatañca dhammaṃ paṭicca abyākato…pe… akusale khandhe ca mahābhūte ca paṭicca cittasamuṭṭhānaṃ rūpa’’nti nava pucchā vissajjitā. Nānantaranasamanantarapaccayā nārammaṇapaccayasadisā.

于非增上缘，则有：“以善法为缘，善法生起……乃至……善的一个蕴……乃至……二蕴。以善法为缘，无记法生起……乃至……以善蕴为缘，心生色。以善法为缘，善法与无记法生起……乃至……以不善法为缘，不善法生起……乃至……以二蕴为缘，二蕴生起。以不善法为缘，无记法生起……乃至……以不善蕴为缘，心生色。以不善法为缘，不善法与无记法生起……乃至……以无记法为缘，无记法生起……乃至……以诸大种为缘……乃至……业生色、所造色。以善法与无记法为缘，无记法生起……乃至……以善蕴与诸大种为缘，心生色。以不善法与无记法为缘，无记法生起……乃至……以不善蕴与诸大种为缘，心生色。”此九问已答。非无间缘、非等无间缘与非所缘缘相似。

Nāññamaññapaccaye ‘‘kusalaṃ dhammaṃ paṭicca abyākato…pe… kusale…pe… cittasamuṭṭhānaṃ rūpaṃ. Akusalaṃ dhammaṃ paṭicca abyākato…pe… akusale…pe… cittasamuṭṭhānaṃ rūpaṃ. Abyākataṃ dhammaṃ paṭicca abyākato…pe… vipākābyākate kiriyābyākate khandhe paṭicca cittasamuṭṭhānaṃ rūpaṃ. Paṭisandhikkhaṇe vipākābyākate…pe… kaṭattā rūpaṃ. Mahābhūte paṭicca cittasamuṭṭhānaṃ rūpaṃ kaṭattārūpaṃ upādārūpaṃ. Bāhire mahābhūte paṭicca upādārūpaṃ. Āhārasamuṭṭhāne mahābhūte paṭicca upādārūpaṃ. Utusamuṭṭhāne…pe… upādārūpaṃ. Asaññasattānaṃ mahābhūte paṭicca kaṭattārūpaṃ upādārūpaṃ. Kusalañca abyākatañca dhammaṃ paṭicca abyākato…pe… kusale khandhe ca mahābhūte ca paṭicca cittasamuṭṭhānaṃ rūpaṃ. Akusalañca abyākatañca dhammaṃ paṭicca abyākato…pe… akusale khandhe ca mahābhūte ca paṭicca cittasamuṭṭhānaṃ rūpa’’nti pañca vissajjitā. Tattha vipākābyākate khandhe paṭicca kaṭattārūpanti hadayavatthuvajjaṃ veditabbaṃ. Naupanissayapaccayo nārammaṇapaccayasadiso.

于非相互缘：“以善法为缘，无记法生起……乃至……于善法……心生色。以不善法为缘，无记法生起……乃至……于不善法……心生色。以无记法为缘，无记法生起……乃至……以异熟无记、唯作无记蕴为缘，心生色。于结生刹那，以异熟无记为缘……乃至……业生色。以诸大种为缘，心生色、业生色、所造色。以外诸大种为缘，所造色。以食生诸大种为缘，所造色。以时节生……乃至……所造色。以无想有情之诸大种为缘，业生色、所造色。以善与无记法为缘，无记法生起……乃至……以善蕴与诸大种为缘，心生色。以不善与无记法为缘，无记法生起……乃至……以不善蕴与诸大种为缘，心生色”，此五问已答。其中，“以异熟无记蕴为缘，业生色”应知是除心所依处。非亲依止缘与非所缘缘相似。

Napurejātapaccaye ‘‘kusalaṃ dhammaṃ paṭicca kusalo…pe… arūpe kusalaṃ…pe… dve khandhā. Kusalaṃ paṭicca abyākato…pe… cittasamuṭṭhānaṃ rūpa’’nti kusalapade dve, tathā akusalapadepi. ‘‘Abyākataṃ paṭicca abyākato…pe… arūpe vipākābyākataṃ kiriyābyākataṃ…pe… bāhiraṃ…pe… upādārūpaṃ. Kusalañca [Pg.472] abyākatañca dhammaṃ paṭicca abyākato. Kusale khandhe ca mahābhūte ca paṭicca cittasamuṭṭhānaṃ rūpaṃ. Akusalañca abyākatañca…pe… akusale khandhe ca…pe… rūpa’’nti imā tissoti satta vissajjitā. Napacchājātanāsevanapaccayā nādhipatipaccayasadisā. Tattha kusalākusalakiriyānaṃ paṭhamajavanavasena nāsevanapaccayappavatti veditabbā.

于非前生缘：“以善法为缘，善法生起……乃至……于无色界之善法……乃至……二蕴。以善法为缘，无记法生起……乃至……心生色”——于善品有二，不善品亦然。“以无记法为缘，无记法生起……乃至……于无色界之异熟无记、唯作无记……乃至……外在……乃至……所造色。以善法与无记法为缘，无记法生起。以善蕴与诸大种为缘，心生色。以不善法与无记法为缘……乃至……以不善蕴与诸大种为缘……乃至……色”——此三者，总计七问已解答。非后生缘、非重复缘与非增上缘相似。其中，应知善、不善、唯作法因是第一速行故，无重复缘转起。

Nakammapaccaye ‘‘kusalaṃ paṭicca kusalo, kusalā cetanā. Akusalaṃ paṭicca akusalo, akusalā cetanā. Abyākataṃ paṭicca abyākato, vipākakiriyā cetanā. Bāhiraṃ, āhārasamuṭṭhānaṃ, utusamuṭṭhāna’’nti tisso vissajjitā.

于非业缘：“以善法为缘，善法生起，即善思。以不善法为缘，不善法生起，即不善思。以无记法为缘，无记法生起，即异熟、唯作思。外在的，食生的，时节生的。”——此三问已解答。

Navipākapaccaye ‘‘kusalaṃ paṭicca kusalo, abyākato. Kusalo ca abyākato cā’’ti kusalapade tisso, tathā akusalapadepi. ‘‘Abyākataṃ paṭicca abyākato…pe… bāhiraṃ āhārasamuṭṭhānaṃ utusamuṭṭhānaṃ asañña…pe… upādārūpaṃ…pe… akusalañca abyākatañca abyākato’’ti imā tissoti nava vissajjitā.

于非异熟缘：“以善法为缘，善法生起、无记法生起、善法与无记法两者生起”——于善品有三，不善品亦然。“以无记法为缘，无记法生起……乃至……外在的、食生的、时节生的、无想有情的……乃至……所造色；乃至以善法与无记法为缘，及以不善法与无记法为缘，无记法生起”——此三者，总计九问已解答。

Nāhārapaccaye ‘‘abyākataṃ paṭicca abyākato. Bāhiraṃ utusamuṭṭhānaṃ, asañña…pe… upādārūpa’’nti ekāva.

于非食缘：“以无记法为缘，无记法生起。外在的、时节生、无想有情……乃至……所造色。”——仅此一问。

Naindriyapaccaye ‘‘abyākataṃ paṭicca abyākato. Bāhiraṃ āhārasamuṭṭhānaṃ…pe… utusamuṭṭhānaṃ…pe… asaññasattānaṃ mahābhūte paṭicca rūpajīvitindriya’’nti ekāva.

于非根缘：“以无记法为缘，无记法生起。外在的、食生……乃至……时节生……乃至……于无想有情，以大种为缘生起色命根。”——仅此一问。

Najhānapaccaye ‘‘abyākataṃ paṭicca abyākato. Pañcaviññāṇasahagataṃ…pe… bāhiraṃ āhārautuasaññaupādārūpa’’nti ekāva.

于非禅那缘：“以无记法为缘，无记法生起。与五识相应……乃至……外在的、食生、时节生、无想有情、所造色。”——仅此一问。

Namaggapaccaye ‘‘abyākataṃ paṭicca abyākato. Ahetukaṃ vipākābyākataṃ kiriyābyākataṃ…pe… cittasamuṭṭhānaṃ…pe… ahetukapaṭisandhikkhaṇe [Pg.473] vipākā…pe… kaṭattā ca rūpaṃ…pe… bāhiraṃ āhārautuasaññaupādārūpa’’nti ekāva.

于非道缘：“以无记法为缘，无记法生起。无因异熟无记、唯作无记……乃至……心生……乃至……于无因结生刹那的异熟……乃至……业生色……乃至……外在的、食生、时节生、无想有情、所造色。”——仅此一问。

Nasampayuttapaccayo nārammaṇapaccayasadiso.

非相应缘与非所缘缘相似。

Navippayuttapaccaye ‘‘kusalaṃ paṭicca kusalo. Arūpe kusalova. Akusalaṃ…pe… arūpe akusalo. Abyākataṃ paṭicca abyākato, arūpe vipākakiriyābyākataṃ. Bāhiraṃ asañña…pe… upādārūpa’’nti imā tissova pucchā vissajjitā. Nonatthinovigatapaccayā nārammaṇapaccayasadisā. Nasahajātananissayanoatthinoavigatapaccayā panettha cattāropi na labbhantīti.

于非不相应缘：“以善法为缘，善法生起。于无色界，仅是善法。以不善法为缘……乃至……于无色界，仅是不善法。以无记法为缘，无记法生起；于无色界，是异熟无记与唯作无记。外在的、无想有情……乃至……所造色。”——此三问已解答。非有缘与非离去缘，和非所缘缘相似。非俱生缘、非依止缘、非有缘、非不有缘——这四种缘在此处皆不成立。

Evaṃ paccanīke labbhamānapañhavissajjanaṃ dassetvā tato ‘‘nahetuyā dve. Nārammaṇe pañca. Nādhipatiyā nava. Nānantare nasamanantare nāññamaññe naupanissaye pañca. Napurejāte satta. Napacchājāte nāsevane nava. Nakamme tīṇi. Navipāke nava. Nāhāre naindriye najhāne namagge ekaṃ. Nasampayutte pañca. Navippayutte tīṇi. Nonatthinovigatesu pañcā’’ti vissajjanavāragaṇanā vuttāti ayaṃ ekamūlakanayo.

如是，在逆品中显示了可得问题的解答后，接着说：“非因缘有二。非所缘缘有五。非增上缘有九。非无间、非等无间、非相互、非亲依止缘有五。非前生缘有七。非后生、非重复缘有九。非业缘有三。非异熟缘有九。非食、非根、非禅那、非道缘各一。非相应缘有五。非不相应缘有三。非有、非不有缘有五。”——解答次数的计数已说。此为一根本法。

Imināva nayena dvimūlakādīsupi yathānurūpaṃ nayo netabbo, pāḷiyaṃ pana ‘‘nahetupaccayā nārammaṇe eka’’ntiādinā vissajjanavāragaṇanāva dassitāti ayaṃ paccayapaccanīyanayo.

依此理趣，在二根本等理趣中，也应依此类推。然而，在圣典中仅以“于非因缘、非所缘中有一”等方式显示了解答次数的计数。此为缘逆缘法。

Iminā vuttānusāreneva ‘‘kusalaṃ dhammaṃ paṭicca abyākato dhammo uppajjati hetupaccayā nārammaṇapaccayā’’tiādinā anulomapaccanīyanaye, ‘‘akusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjati nahetupaccayā ārammaṇapaccayā’’tiādinā paccanīyānulomanaye pañhavissajjananayo veditabbo. Pāḷiyaṃ panettha vissajjanavāragaṇanāva dassitāti [Pg.474] ayaṃ anulomapaccanīyakusalattike paṭiccavāranayo.

依此所述，应了解在顺逆缘法中，如“以善法为缘，无记法生起，是因缘而非所缘缘”等；以及在逆顺缘法中，如“以不善法为缘，不善法生起，非因缘而是所缘缘”等情况下的问答法。在圣典中，于此仅显示了解答次数的计数。此为善三法中的顺逆缘起章法。

Sahajātavārādīsupi chavāresu paṭiccavāre vuttānusārena sabbattha nayo netabbo. Ye pana tattha tattha pāḷivisesā, atthavisesā ca upalabbhanti, te paṭṭhānapāḷiaṭṭhakathāsu eva sabbākārato gahetabbā. Idha pana te sabbe saṅkhepanayato dassiyamānāpi ganthabhāriyaṃ karontīti na dassitā.

在俱生品等六品中，也应依照在缘起品中所说的方式，于一切处推导其理趣。至于那些在各处出现的特殊巴利文句和特殊含义，都应完全从《发趣》(Paṭṭhāna)及其义注中获取。但在此处，即使以简要的方式来展示它们，也会使著作变得繁重，因此不予展示。

Tesu pana vāresu ‘‘kusalaṃ dhammaṃ sahajāto kusalo dhammo uppajjati hetupaccayā. Kusalaṃ dhammaṃ paccayā… kusalaṃ dhammaṃ nissāya… kusalaṃ dhammaṃ saṃsaṭṭho… kusalaṃ dhammaṃ sampayutto kusalo dhammo uppajjati hetupaccayā’’ti evaṃ ādito pañcasu vāresu pāḷigati ñātabbā. Tesu ca paṭiccasahajātā ekatthā, paccayanissayā ekatthā, saṃsaṭṭhasampayuttā ekatthā. Tattha ‘‘kusalaṃ dhammaṃ sahajāto’’tiādīsu kusalaṃ dhammaṃ paṭicca tena sahajāto hutvātiādinā yathānurūpaṃ attho veditabbo. Pacchime pana pañhāvāre ‘‘kusalo dhammo kusalassa dhammassa hetupaccayena paccayo. Kusalā hetū sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo abyākatassa…pe… kusalassa ca abyākatassa ca…pe… kusalā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañcā’’tiādinā hetupaccaye,

在这些品中，应了知开头的五品的巴利文句格式，如：“与善法俱生的善法，以因缘生起。缘于善法……依于善法……和合于善法……与善法相应的善法，以因缘生起。”在这些品中，缘起与俱生为一义，缘与依止为一义，和合与相应为一义。在此，对于“与善法俱生”等句，应根据“缘于善法而与它俱生”等方式，来了知其相应的含义。但在最后的问答品中，于因缘中，如：“善法以因缘为善法之缘。诸善因以因缘为相应诸蕴之缘。善法为无记法……乃至……为善法与无记法……乃至……诸善因以因缘为相应诸蕴及心生色之缘。”

‘‘Kusalo dhammo kusalassa dhammassa ārammaṇapaccayena paccayo. Dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ paccavekkhati. Pubbe suciṇṇāni…pe… jhānā vuṭṭhahitvā jhānaṃ… sekhā gotrabhuṃ vodānaṃ maggaṃ paccavekkhanti. Sekhā vā puthujjanā vā kusalaṃ aniccato dukkhato anattato vipassanti. Cetopariyañāṇena kusalacittasamaṅgissa cittaṃ jānanti[Pg.475]. Ākāsānañcāyatanakusalaṃ viññāṇañcāyatanakusalassa ārammaṇapaccayena paccayo. Ākiñcaññāyatanakusalaṃ nevasaññānāsaññāyatanakusalassa… kusalā khandhā iddhividhañāṇassa cetopariyapubbenivāsayathākammūpagaanāgataṃsañāṇassa ārammaṇapaccayena paccayo.

“善法以所缘缘为善法之缘。行布施、受持戒、作布萨业后，他省察它。省察先前所作的善行……从禅定出定后，省察禅定……有学省察种姓、清净、道。有学或凡夫以无常、苦、无我观善法。以他心智了知具足善心者的心。空无边处善以所缘缘为识无边处善之缘。无所有处善为非想非非想处善……诸善蕴以所缘缘为神变智、他心智、宿住随念智、随业趣智、未来智之缘。

Kusalo akusalassa…pe… dānaṃ datvā…pe… katvā taṃ assādeti abhinandati. Taṃ ārabbha rāgo uppajjati. Diṭṭhi vicikicchā uddhaccaṃ domanassaṃ uppajjati. Pubbe suciṇṇāni assādeti …pe… domanassaṃ uppajjati. Jhānā vuṭṭhahitvā jhānaṃ assādeti…pe… uddhaccaṃ uppajjati. Jhāne parihīne vippaṭisārissa domanassaṃ uppajjati.

善法为不善法之缘……乃至……行布施……乃至……作业后，他享受、欢喜它。缘于它而生起贪，生起邪见、疑、掉举、忧。享受先前所作的善行……乃至……生起忧。从禅定出定后，享受禅定……乃至……生起掉举。当禅定退失时，后悔者的忧生起。

Kusalo abyākatassa…pe… paccayo. Arahā maggaṃ paccavekkhati. Pubbe suciṇṇāni… kusala…pe… vipassati…pe… vipāko tadārammaṇatā uppajjati. Ākāsānañcāyatanakusalaṃ viññāṇañcāyatanavipākassa…pe… kiriyassa. Ākiñcaññāyatana…pe… vipākassa ca kiriyassa ca. Kusalā khandhā cetopariya…pe… anāgataṃsañāṇassa āvajjanāya.

善法为无记法之缘……乃至……阿罗汉省察道。先前所作的善行……善……乃至……观……乃至……异熟与彼所缘生起。空无边处善为识无边处异熟……乃至……唯作之缘。无所有处善……乃至……为异熟与唯作之缘。诸善蕴为他心智……乃至……未来智的转向之缘。

Akusalo akusalassa…pe… paccayo. Rāgaṃ assādeti…pe… uddhaccaṃ uppajjati. Akusalo kusalassa…pe… paccayo. Sekhā pahīne kilese…pe… anāgataṃsañāṇassa. Akusalo abyākatassa… arahā pahīne kilese…pe… āvajjanāya.

不善法为不善法之缘……乃至……享受贪……乃至……掉举生起。不善法为善法之缘……乃至……有学省察已断的烦恼……乃至……为未来智之缘。不善法为无记法之缘……阿罗汉省察已断的烦恼……乃至……为转向之缘。

Abyākato abyākatassa… arahā phalaṃ paccavekkhati. Nibbānaṃ, cakkhuṃ…pe… phoṭṭhabbaṃ vipassati. Dibbena cakkhunā rūpaṃ passati…pe… ākiñcaññāyatanakiriyaṃ…pe… kiriyassa. Rūpāyatanaṃ cakkhuviññāṇassa…pe… āvajjanāya. Abyākato kusalassa… sekhā phalaṃ…pe… anāgataṃsañāṇassa. Abyākato akusalassa… cakkhuṃ assādetī’’tiādinā ārammaṇapaccaye ca,

无记法为无记法之缘……阿罗汉省察果，观涅槃、眼……乃至……触。以天眼见色……乃至……无所有处唯作……乃至……为唯作之缘。色处为眼识之缘……乃至……为转向之缘。无记法为善法之缘……有学省察果……乃至……为未来智之缘。无记法为不善法之缘……享受眼”等，以及在所缘缘中，

‘‘Kusalo [Pg.476] kusalassa adhipatipaccayena paccayo. Ārammaṇādhipati, sahajātādhipati. Ārammaṇādhipati – dānaṃ datvā’’tiādinā adhipatipaccaye ca,

“善法以增上缘为善法之缘。所缘增上、俱生增上。所缘增上者，如‘行布施后’等”，以及在增上缘中，

‘‘Kusalo kusalassa anantarapaccayena paccayo’’tiādinā vitthārato anantarasamanantarasahajātaaññamaññanissayapaccayesu ca,

如“善法以无间缘为善法之缘”等，以及在无间缘、等无间缘、俱生缘、相互缘、依止缘中，有详细解说。

‘‘Kusalo kusalassa upanissayapaccayena paccayo. Ārammaṇūpanissayo anantarūpanissayo pakatūpanissayo. Ārammaṇūpanissayo – dānaṃ datvā’’tiādinā ārammaṇapaccaye vuttanayena, ‘‘anantarūpanissayo – purimā purimā kusalā khandhā pacchimānaṃ pacchimāna’’ntiādinā anantarapaccaye vuttanayeneva, ‘‘pakatūpanissayo – saddhaṃ upanissāya…pe… uposathakammaṃ karoti. Jhānaṃ, vipassanaṃ, maggaṃ, abhiññaṃ, samāpattiṃ uppādeti. Sīlaṃ, sutaṃ, cāgaṃ, paññaṃ upanissāya…pe… paṭhamassa jhānassa parikammaṃ paṭhamassa jhānassa upanissayapaccayena paccayo…pe… ākiñcaññāyatanaṃ nevasaññānāsaññāyatanassa…pe… yathākammūpagañāṇaṃ anāgataṃsañāṇassa…pe… paṭhamassa maggassa parikammaṃ paṭhamassa…pe… tatiyo maggo catutthassa. Maggo sekhānaṃ atthapaṭisambhidāya…pe… ṭhānāṭhānakosallassa upanissaya. Kusalo akusalassa…pe… ārammaṇūpanissayo. Pakatūpa…pe… pakatūpanissayo – saddhaṃ upanissāya mānaṃ jappeti. Diṭṭhiṃ gaṇhāti…pe… saddhā sīlaṃ sutaṃ cāgo paññā rāgassa, dosassa, mohassa, mānassa, diṭṭhiyā. Patthanāya…pe… kusalo abyākatassa…pe… ārammaṇūpanissayo. Anantarūpanissayo. Pakatūpa…pe… pakatūpanissayo – saddhaṃ upanissāya attānaṃ ātāpeti…pe… kāyikassa sukhassa, dukkhassa, phalasamāpattiyā. Kusalaṃ kammaṃ vipākassa…pe… maggo arahato atthapaṭisambhidāya paccayo.

善法以亲依止缘为善法之缘。有三种：所缘亲依止、无间亲依止、自然亲依止。所缘亲依止，如“布施后”等，依所缘缘中所说的方式；无间亲依止，如“前前诸善蕴为后后诸善蕴”等，依无间缘中所说的方式；自然亲依止，如依信……乃至……行布萨(uposatha)业，生起禅那、观(vipassanā)、道、神通、等至。依戒、多闻、舍、慧……乃至……初禅的预备是初禅的亲依止缘……乃至……无所有处为非想非非想处的亲依止缘……乃至……随业趣智为未来智的亲依止缘……乃至……初道的预备为初道的亲依止缘……乃至……第三道为第四道的亲依止缘，道为有学者的义无碍解的亲依止缘……乃至……处非处善巧的亲依止缘。善法以亲依止缘为不善法之缘……乃至……所缘亲依止。自然亲依止……乃至……自然亲依止，如依信而生骄慢，执取邪见……乃至……信、戒、多闻、舍、慧为贪、嗔、痴、慢、邪见的亲依止缘。希求……乃至……善法以亲依止缘为无记法之缘……乃至……所缘亲依止，无间亲依止。自然亲依止……乃至……自然亲依止，如依信而自我折磨……乃至……为身乐、身苦、果定的亲依止缘。善业以亲依止缘为异熟之缘……乃至……道为阿罗汉义无碍解的缘。

Akusalo [Pg.477] akusalassa…pe… pakatūpanissayo – rāgaṃ upanissāya pāṇaṃ hanati…pe… samphaṃ palapati…pe… saṅghaṃ bhindati. Dosaṃ, mohaṃ, mānaṃ, diṭṭhiṃ, patthanaṃ upanissāya…pe… saṅghaṃ bhindati…pe… pāṇātipāto pāṇātipātassa…pe… saṅghabhedakammassa…pe… paccayo.

不善法为不善法之缘……乃至……自然亲依止——依贪而杀生……乃至……说绮语……乃至……分裂僧团。依嗔、痴、慢、邪见、希求……乃至……分裂僧团……乃至……杀生为杀生之缘……乃至……破僧业的亲依止缘。

Akusalo kusalassa…pe… pakatūpanissayo – rāgaṃ upanissāya dānaṃ deti…pe… maggaṃ uppādeti…pe… samāpattiṃ uppādeti. Rāgo…pe… patthanā. Saddhāya, sīlassa…pe… paññāya upanissaya. Pāṇaṃ hantvā tassa paṭighātatthāya dānaṃ detī’’tiādinā ca upanissayapaccaye ca,

不善法为善法之缘……乃至……自然亲依止——依贪而布施……乃至……生起道……乃至……生起等至。贪……乃至……希求，是信、戒……乃至……慧的亲依止缘。以及“杀生后，为了对治它而布施”等，在亲依止缘中。

‘‘Abyākato abyākatassa purejātapaccayena paccayo…pe… ārammaṇapurejātaṃ – arahā cakkhuṃ…pe… phoṭṭhabbe, vatthuṃ vipassati…pe… dibbena cakkhunā rūpaṃ passati…pe… rūpāyatanaṃ cakkhuviññāṇassa…pe… vatthupurejātaṃ – cakkhāyatanaṃ cakkhuviññāṇassa…pe… vatthu vipākābyākatāna’’ntiādinā purejātapaccaye ca,

“无记法以前生缘为无记法之缘……乃至……所缘前生：阿罗汉以眼……乃至……所触，观所依处(vatthu)……乃至……以天眼见色……乃至……色处为眼识之缘……乃至……所依处前生：眼处为眼识之缘……乃至……所依处为异熟无记法等”，在前生缘中。

‘‘Kusalo abyākatassa…pe… pacchājātā kusalā khandhā purejātassa imassa kāyassā’’tiādinā pacchājātapaccaye ca,

“善法为无记法之缘……乃至……后生的诸善蕴为此先前已生之身的缘”等，在后生缘中。

‘‘Kusalo kusalassa…pe… purimā purimā kusalā khandhā’’tiādinā āsevanapaccaye ca,

“善法为善法之缘……乃至……前前的诸善蕴”等，在重复缘中。

‘‘Sahajātā nānākkhaṇikā, sahajātā kusalā cetanā…pe… sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ. Nānākkhaṇikā vipākānaṃ khandhānaṃ kaṭattā ca rūpāna’’ntiādinā kammapaccaye ca,

“俱生与异时：俱生善思……乃至……为相应诸蕴及心生色之缘。异时（业）为异熟诸蕴及业作色之缘”等，在业缘中。

‘‘Abyākato abyākatassa…pe… eko khandho tiṇṇanna’’ntiādinā vipākapaccaye ca,

“无记法为无记法之缘……乃至……一蕴为三蕴之缘”等，在异熟缘中。

‘‘Kusalo [Pg.478] kusalassā’’tiādinā āhārapaccayādīsu ca, ‘‘kusalo abyākatassa, sahajātaṃ, pacchājātaṃ, sahajātā cittasamuṭṭhānānaṃ rūpānaṃ. Pacchājātā imassa kāyassa…pe… abyākato kusalassa…pe… purejātaṃ vatthu kusalānaṃ khandhānaṃ vippayuttapaccayena paccayo’’tiādinā vippayuttapaccayādīsu ca pāḷigati veditabbā.

“善法为善法之缘”等，在食缘等中；以及“善法为无记法之缘，有俱生、后生。俱生（善法）为心生色之缘；后生（善法）为此身之缘……乃至……无记法为善法之缘……乃至……前生的所依处(vatthu)以不相应缘为诸善蕴之缘”等，在不相应缘等中，当知巴利圣典的理路。

Tattha kusaladhammo nāmesa yasmā uppajjanto ṭhapetvā pacchājātapaccayaṃ, vipākapaccayañca sesehi dvāvīsatiyā paccayehi uppajjati. Kusalassa ca paccayo honto ṭhapetvā purejātapacchājātavipākavippayuttapaccaye sesehi vīsatiyā paccayehi paccayo hoti. Evaṃ kusalo kusalādīnaṃ, akusalo ca akusalādīnaṃ yathānurūpaṃ paccayā honti, tasmā kusalādīnaṃ taṃtaṃpaccayuppannavibhāgaṃ dassetuṃ pañhāvāro vutto. Tattha sekhā gotrabhunti sotāpannaṃ sandhāya vuttaṃ, vodānanti sakadāgāmianāgāmino. Tesaṃ hi gotrabhucittaṃ vodānaṃ nāma. Maggā vuṭṭhahitvāti maggavīthito vuṭṭhāya. Na hi maggānantarā paccavekkhaṇā nāma atthīti ayaṃ anulomapaṭṭhāne kusalattikanayo.

在此，所谓的善法，是因为它生起时，除了后生缘与异熟缘之外，是以其余二十二缘而生起。而善法作为缘时，除了前生缘、后生缘、异熟缘及不相应缘之外，是以其余二十缘而成为缘。如此，善法对善法等，不善法对不善法等，各自相应地成为诸缘。因此，为了显示善法等各自从不同缘生起的差别，而说了此问品。其中，“有学(sekha)之种姓(gotrabhū)”是针对须陀洹(sotāpanna)而说，“清净(vodāna)”是针对斯陀含(sakadāgāmi)与阿那含(anāgāmi)而说。因为他们的种姓心名为清净。“从道出起”即是从道心路中出起。因为紧随道之后并没有所谓的省察，这是顺发趣(anulomapaṭṭhāna)中的善三法之理趣。

Vedanāttikādīsu ‘‘sukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca sukhāya vedanāya sampayutto dhammo uppajjati hetupaccayā. Sukhāya vedanāya sampayuttaṃ ekaṃ khandhaṃ paṭicca dve khandhā. Dve khandhe paṭicca eko khandho’’tiādinā kusalattike vuttānusārena paṭiccavārādīsu pañhāvārapariyosānesu sattasu vāresu ekekasmiṃ paccayānulomādīhi ca ekamūlādīhi nayehi ca sabbattikesu labbhamānapadavasena gaṇanānayo yojetvā ñātabbo. Tattha vedanāttike vedanākkhandhassa alabbhanato ‘‘ekaṃ khandhaṃ nissāya dve khandhā’’tiādi vuttaṃ. Sabbattha viseso [Pg.479] pāḷiaṭṭhakathānusāreneva ñātabboti ayaṃ anulomapaṭilome tikapaṭṭhānanayo.

在受三法(vedanāttika)等中，对于“缘于与乐受相应的法，与乐受相应的法以因缘为缘而生起。缘于与乐受相应的一蕴，有二蕴；缘于二蕴，有一蕴”等，当知应如同在善三法中所说的那样，在从缘品(paṭiccavāra)开始到问品(pañhāvāra)结束的七品中，对于每一品，都应通过缘之顺向等理趣以及一根等理趣，根据在所有三法中可得的文句，应用计数的方法来理解。其中，在受三法中，由于不可得受蕴，因此说了“依一蕴而有二蕴”等。一切细节都应依照巴利圣典及其义注来了知。这是三法发趣(tikapaṭṭhāna)的顺逆理趣。

Dukapaṭṭhāne pana ‘‘hetuṃ dhammaṃ paṭicca hetu dhammo uppajjati hetupaccayā. Alobhaṃ paṭicca adoso. Amoho. Adosaṃ amohaṃ paṭicca alobho. Adoso. Lobhaṃ paṭicca moho. Mohaṃ paṭicca lobho. Dosaṃ paṭicca moho. Mohaṃ paṭicca doso. Paṭisandhikkhaṇe hetuṃ dhammaṃ paṭicca nahetu dhammo uppajjati…pe… hetū ca nahetū ca. Nahetuṃ paṭicca nahetu dhammo na…pe… hetū ca nahetū cā’’tiādinā hetuduke,

再者，在二法发趣(dukapaṭṭhāna)中，对于因二法(hetuduka)，有“缘于因法，因法以因缘为缘而生起。缘于无贪，无嗔生起，无痴生起。缘于无嗔、无痴，无贪生起，无嗔生起。缘于贪，痴生起。缘于痴，贪生起。缘于嗔，痴生起。缘于痴，嗔生起。在结生(paṭisandhi)刹那，缘于因法，非因法生起……乃至因与非因法。缘于非因法，非因法不生起……乃至因与非因法”等。

‘‘Sahetukaṃ dhammaṃ paṭicca sahetuko dhammo uppajjati hetupaccayā. Sahetukaṃ ekaṃ khandhaṃ…pe… sahetukaṃ dhammaṃ paṭicca. Ahetuko…pe… cittasamuṭṭhānaṃ rūpaṃ. Paṭisandhikkhaṇe…pe… sahetuko ca, ahetuko ca…pe… ahetukaṃ khandhaṃ paṭicca ahetuko. Vicikicchāsahagataṃ uddhaccasahagataṃ mohaṃ paṭicca sampayuttakā khandhā…pe… cittasamuṭṭhānaṃ. Āhārasamuṭṭhāna’’ntiādinā sahetukadukādīsu ca kenaciviññeyyadukavajjitesu sabbadukesu paccekaṃ paṭiccavārādīsu sattasu mahāvāresu ekekasmiṃ paccayānulomādīsu catūsu nayesu ekamūlakādīhi sabbavārehi kusalattike vuttānusārena yathānurūpaṃ vibhaṅganayo yojetvā ñātabbo. Sabbasmimpi hi paṭṭhāne kenaciviññeyyadukaṃ na labbhatīti ayaṃ dukapaṭṭhānanayo.

“缘于有因法，有因法以因缘为缘而生起。缘于有因的一蕴……乃至缘于有因法。无因法……乃至心生色。结生刹那……乃至有因法与无因法……乃至缘于无因蕴，无因法生起。缘于与疑(vicikicchā)相应、与掉举(uddhacca)相应的痴，相应的诸蕴……乃至心生色。食生色”等。对于有因二法等，以及除了“某些可识知二法”(kenaciviññeyyaduka)之外的所有二法，应知，在从缘品开始的七大品中的每一品里，在缘之顺向等四种理趣中，通过一根等所有品，都应按照在善三法中所说的方式，适当地应用分析的方法来理解。因为在整部《发趣论》(Paṭṭhāna)中，都找不到“某些可识知二法”。这是二法发趣(dukapaṭṭhāna)的理趣。

Dukatikapaṭṭhāne pana ‘‘hetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo dhammo uppajjati hetupaccayā’’tiādinā hetudukena saddhiṃ kusalattike kusalaṃ padaṃ yojetvā paṭiccavārādīsu sattasu vāresu paccayānulomādīnaṃ catunnaṃ nayānaṃ vasena labbhamānakapaccayā ekamūlakādinayehi dassitā[Pg.480]. Yathā ca kusalaṃ padaṃ, evaṃ akusalaṃ padaṃ, abyākatañca hetudukena yojetvā vuttanayena dassetvā hetukusaladukatikanti ṭhapitaṃ. Pāḷi pana atisaṃkhittā. Yathā kusalattikaṃ, evaṃ ‘‘hetuṃ sukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca hetu sukhāya vedanāya sampayutto dhammo uppajjati hetupaccayā’’tiādinā labbhamānakapadavasena vedanāttikādayopi hetudukena yojetvā hetuvedanadukatikādīni ekavīsatidukatikāni dassitānīti. Yathā ca hetudukena saddhiṃ labbhamānakapadavasena dvāvīsatitikā yojitā, evaṃ sahetukadukādīhi sabbehi saddhiṃ paccekaṃ dvāvīsatitikā yojetabbā. Pāḷi panettha ito paresupi sabbattha atisaṃkhittā. Evaṃ dvāvīsatitike gahetvā dukasate pakkhipitvā dukatikapaṭṭhānaṃ desitanti ayaṃ dukatikapaṭṭhānanayo.

在二法三法发趣法(Dukatikapaṭṭhāna)中，像“缘于善的因法，善的因法以因缘为缘而生起”等，将因二法与善三法中的善法相结合，在缘品等七品中，通过缘之顺向等四种理趣，以一根等理趣显示了所获得的诸缘。正如善法，不善法和无记法也同样与因二法相结合，通过上述理趣显示，从而确立了“因善二法三法”。然而，巴利圣典非常简略。正如善三法，同样，像“缘于与乐受相应的因法，与乐受相应的因法以因缘为缘而生起”等，通过可得的文句，受三法等也与因二法相结合，显示了二十一个“因受二法三法”等。正如通过可得的文句将二十二个三法与因二法相结合，同样，有因二法等所有二法也应当各自与二十二个三法相结合。在此以及其后所有地方，巴利圣典都非常简略。这样，取二十二个三法，置于一百个二法中，而宣说了二法三法发趣法。这就是二法三法发趣法的理趣。

Tikadukapaṭṭhānepi ‘‘kusalaṃ hetuṃ dhammaṃ paṭicca kusalo hetu dhammo uppajjati hetupaccayā’’tiādinā kusalattikena saddhiṃ hetupadaṃ yojetvā paṭiccavārādīsu sattasu mahāvāresu paccayānulomādinayacatukkavasena labbhamānakapaccayā ekamūlādīhi sabbavārehi dassitā. Yathā hetupadaṃ, evaṃ nahetupadampi kusalattikena saddhiṃ yojetvā kusalahetu tikadukanti ṭhapitaṃ. Yathā ca kusalattikena saddhiṃ hetudukaṃ, evaṃ ‘‘sukhāya vedanāya sampayuttaṃ hetuṃ kusalaṃ dhammaṃ paṭiccā’’tiādinā vedanāttikādīhipi taṃ yojetvā vedanāttikadukādīni ekavīsatitikadukādīni dassitāni. Yathā ca hetudukaṃ, evaṃ sahetukādayopi sabbe paccekaṃ dvāvīsatiyā tikehi labbhamānapadavaseneva yojitā. Evaṃ dukasataṃ dvāvīsatiyā tikesu pakkhipitvā tikadukapaṭṭhānaṃ desitanti ayaṃ tikadukapaṭṭhānanayo.

在三法二法发趣法(Tikadukapaṭṭhāna)中，像“缘于善的因法，善的因法以因缘为缘而生起”等，将因法与善三法相结合，在缘品等七大品中，通过缘之顺向等四种理趣，以一根等所有品显示了所获得的诸缘。正如因法，非因法也同样与善三法相结合，从而确立了“善因三法二法”。正如因二法与善三法相结合，同样，像“缘于与乐受相应的善的因法……”等，受三法等也与它相结合，显示了二十一个“受三法二法”等。正如因二法，有因二法等所有二法也同样各自依可得的文句与二十二个三法相结合。这样，将一百个二法置于二十二个三法中，而宣说了三法二法发趣法。这就是三法二法发趣法的理趣。

Tikatikapaṭṭhānepi [Pg.481] ‘‘kusalaṃ sukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca kusalo sukhāya vedanāya sampayutto dhammo uppajjati hetupaccayā’’tiādinā kusalattikaṃ vedanāttikādīhi sabbattikehi, vedanāttikādayo ca kusalattikādīhi vuttanayena yojetvā paccayā dassitā. Evaṃ tikesu eva tike pakkhipitvā tikatikapaṭṭhānaṃ desitanti ayaṃ tikatikapaṭṭhānanayo.

在三法三法发趣法(Tikatikapaṭṭhāna)中，像“缘于与乐受相应的善法，与乐受相应的善法以因缘为缘而生起”等，将善三法与受三法等所有三法，以及受三法等与善三法等，通过上述理趣相结合而显示了诸缘。这样，将三法置于三法中，而宣说了三法三法发趣法。这就是三法三法发趣法的理趣。

Dukadukapaṭṭhānepi ‘‘hetuṃ sahetukaṃ dhammaṃ paṭicca hetu sahetuko dhammo uppajjati hetupaccayā’’tiādinā hetudukaṃ sahetukādīhi, sahetukañca hetudukādīhi yojetvā heṭṭhā vuttanayehi paccayā dassitā. Evaṃ dukesu eva duke pakkhipitvā dukadukapaṭṭhānaṃ desitanti ayaṃ dukadukapaṭṭhānanayo. Evaṃ tāva anulomapaṭṭhāne –

在二法二法发趣法(Dukadukapaṭṭhāna)中，如“缘于因且有因之法，因且有因之法依因缘而生起”等，将因二法与有因等（二法）结合，以及将有因（二法）与因二法等结合，依循前述理则而开示了诸缘。如是将二法置于二法中，而宣说了二法二法发趣法。此即二法二法发趣法之理则。如是，先说顺发趣——

‘‘Tikañca paṭṭhānavaraṃ dukuttamaṃ,Dukatikañceva tikadukañca;

Tikatikañceva dukadukañca,Cha anulomamhi nayā sugambhīrā’’ti. –

“三法发趣胜，二法发趣最，二法三法与三法二法，三法三法与二法二法，顺发趣中有此六甚深理则。”

Vuttā cha nayā veditabbā. Paccayavasena panetesu chasu ekekasmiṃ paṭṭhāne paccayānulomādīnaṃ catunnaṃ nayānaṃ vasena etena pariyāyena catuvīsatinayapaṭimaṇḍitamidaṃ dhammānulomapaṭṭhānanti veditabbaṃ. Ayaṃ anulomapaṭṭhānanayo.

当知已说的六种理则。然而，就诸缘而言，于此六种发趣中，每一种又依缘顺(paccayānuloma)等四种理则，以此方式，当知此法顺发趣(dhammānulomapaṭṭhāna)由二十四种理则所庄严。此即顺发趣之理则。

Paccanīyapaṭṭhāne pana ‘‘nakusalaṃ dhammaṃ paṭicca nakusalo dhammo uppajjati hetupaccayā. Akusalaṃ abyākataṃ ekaṃ khandhaṃ paṭicca…pe… dve khandhā, cittasamuṭṭhānañca rūpa’’ntiādinā tikapaṭṭhāne, ‘‘nahetuṃ dhammaṃ paṭicca nahetu dhammo uppajjati hetupaccayā. Nahetuṃ ekaṃ khandhaṃ paṭicca…pe… cittasamuṭṭhānañca rūpa’’ntiādinā dukapaṭṭhāne ca, ‘‘nahetuṃ nakusalaṃ dhammaṃ paṭicca nahetu nakusalo dhammo uppajjati hetupaccayā. Nahetuṃ nakusalaṃ abyākataṃ [Pg.482] ekaṃ khandhaṃ paṭicca tayo khandhā’’tiādinā dukatikapaṭṭhāne ca, ‘‘nakusalaṃ nahetuṃ dhammaṃ paṭicca nakusalo nahetu dhammo uppajjatī’’tiādinā tikadukapaṭṭhāne ca, ‘‘nakusalaṃ nasukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca nakusalo nasukhāya vedanāya sampayutto dhammo uppajjatī’’tiādinā tikatikapaṭṭhāne ca, ‘‘nahetuṃ nasahetukaṃ dhammaṃ paṭicca nahetu nasahetuko dhammo uppajjati hetupaccayā’’tiādinā dukadukapaṭṭhāne cāti chasu paccanīyapaṭṭhānesu anulomatikapaṭṭhānādīsu chasu paṭṭhānesu vuttena sabbena pakārena pāḷinayo veditabbo. Idañca kusalādīnaṃ, hetuādīnañca dhammānaṃ paccayuppannabhāvapaṭikkhepavasena pavattattā dhammapaccanīyapaṭṭhānaṃ nāma jātaṃ. Tattha hi nakusalaṃ dhammaṃ paṭiccāti kusalassa paccayapaṭikkhepo. Nakusalo dhammo uppajjatīti kusalassa paccayuppannabhāvapaṭikkhepo. Tathā ‘‘akusalaṃ abyākataṃ ekaṃ khandhaṃ paṭicca…pe… akusalā, abyākatā khandhā cittasamuṭṭhānañca rūpaṃ uppajjatī’’ti evamādinā nayenettha attho veditabbo. Evamettha paccanīyapaṭṭhāne –

然而，在逆发趣(Paccanīyapaṭṭhāna)中，如在三法发趣(tikapaṭṭhāna)中的“缘于非善法，非善法依因缘而生起。缘于不善、无记的一个蕴……乃至……二蕴与心生色”等；在二法发趣(dukapaṭṭhāna)中的“缘于非因法，非因法依因缘而生起。缘于非因的一个蕴……乃至……与心生色”等；在二法三法发趣(dukatikapaṭṭhāna)中的“缘于非因非善法，非因非善法依因缘而生起。缘于非因非善无记的一个蕴……三蕴”等；在三法二法发趣(tikadukapaṭṭhāna)中的“缘于非善非因法，非善非因法生起”等；在三法三法发趣(tikatikapaṭṭhāna)中的“缘于非善非乐受相应法，非善非乐受相应法生起”等；以及在二法二法发趣(dukadukapaṭṭhāna)中的“缘于非因非有因法，非因非有因法依因缘而生起”等——于此六种逆发趣中，当知其圣典理则，与顺三法发趣等六种发趣中所说的一切方式相同。此法因以否定善等法及因等法作为缘生法的状态而展开，故得名为法逆发趣(dhammapaccanīyapaṭṭhāna)。于此，“缘于非善法”，即否定了善法作为缘；“非善法生起”，即否定了善法作为缘生法的状态。同样，“缘于不善、无记的一个蕴……乃至……不善、无记的诸蕴与心生色生起”，当以此理则了知其义。如是，在此逆发趣中——

‘‘Tikañca paṭṭhānavaraṃ dukuttamaṃ,Dukatikañceva tikadukañca;

Tikatikañceva dukadukañca,Cha paccanīyamhi nayā sugambhīrā’’ti. –

“三法发趣胜，二法为最上；二三法与三二法，三三法与二二法；于逆发趣中，此六理则甚深。”

Vuttā cha nayā veditabbā. Paccayavasena panetthāpi ekekasmiṃ paccayānulomādīnaṃ catunnaṃ catunnaṃ nayānaṃ vasena catuvīsatinayapaṭimaṇḍitamidaṃ dhammapaccanīyapaṭṭhānanti veditabbanti ayaṃ paccanīyapaṭṭhānanayo.

当知已说的六种理则。然而，就诸缘而言，于此中，每一理则又各依缘顺(paccayānuloma)等四种理则，由此当知，此法逆发趣(dhammapaccanīyapaṭṭhāna)由二十四种理则所庄严。此即逆发趣之理则。

Anulomapaccanīyapaṭṭhāne pana ‘‘kusalaṃ dhammaṃ paṭicca nakusalo dhammo uppajjati hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānaṃ rūpa’’ntiādinā tikapaṭṭhāne, ‘‘hetuṃ dhammaṃ paṭicca nahetu [Pg.483] dhammo uppajjati hetupaccayā’’tiādinā dukapaṭṭhāne ca, ‘‘hetuṃ kusalaṃ dhammaṃ paṭicca nahetu nakusalo dhammo uppajjatī’’tiādinā dukatikapaṭṭhāne ca, ‘‘kusalaṃ hetuṃ dhammaṃ paṭicca nakusalo nahetu dhammo uppajjatī’’tiādinā tikadukapaṭṭhāne ca, ‘‘kusalaṃ sukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca nakusalo nasukhāya vedanāya sampayutto dhammo uppajjatī’’tiādinā tikatikapaṭṭhāne ca, ‘‘hetuṃ sahetukaṃ dhammaṃ paṭicca nahetu nasahetuko dhammo uppajjatī’’tiādinā dukadukapaṭṭhāne ca heṭṭhā vuttanayena sabbena pakārena pāḷinayo veditabbo. Idaṃ kusalādīnaṃ dhammānaṃ paccayattaṃ appaṭikkhipitvā paccayuppannānaṃ kusalādibhāvapaṭikkhepavasena pavattattā dhammānulomapaccanīyapaṭṭhānaṃ nāma jātaṃ. Tattha hi kusalaṃ dhammaṃ paṭiccāti kusalassa paccayabhāvavidhānaṃ. Nakusalo dhammo uppajjatīti kusalassa paccayuppannabhāvanivāraṇaṃ, tasmā ‘‘kusale khandhe paṭicca cittasamuṭṭhānaṃ rūpa’’ntiādinā vissajjanaṃ vuttanti veditabbanti evamettha anulomapaccanīyapaṭṭhāne –

然而，在顺逆发趣(Anulomapaccanīyapaṭṭhāna)中，如在三法发趣(tikapaṭṭhāna)中的“缘于善法，非善法依因缘而生起。缘于诸善蕴，心生色”等；在二法发趣(dukapaṭṭhāna)中的“缘于因法，非因法依因缘而生起”等；在二三法发趣(dukatikapaṭṭhāna)中的“缘于因善法，非因非善法生起”等；在三二法发趣(tikadukapaṭṭhāna)中的“缘于善因法，非善非因法生起”等；在三三法发趣(tikatikapaṭṭhāna)中的“缘于与乐受相应的善法，非善非乐受相应法生起”等；以及在二二法发趣(dukadukapaṭṭhāna)中的“缘于因且有因法，非因非有因法依因缘而生起”等——当知其圣典理则，与前述一切方式相同。此法因不否定善等法之缘性，而以否定缘生法之善等状态的方式展开，故得名为法顺逆发趣(dhammānulomapaccanīyapaṭṭhāna)。于此，“缘于善法”，即是确立善法之缘性；“非善法生起”，即是遮止缘生法之善性。是故当知，“缘于诸善蕴，心生色”等解答乃如是说。如是，在此顺逆发趣中——

‘‘Tikañca paṭṭhānavaraṃ dukuttamaṃ,Dukatikañceva tikadukañca;

Tikatikañceva dukadukañca,Cha anulomapaccanīyamhi nayā sugambhīrā’’ti. –

“三法发趣胜，二法为最上；二三法与三二法，三三法与二二法；于顺逆发趣中，此六理则甚深。”

Vuttā cha nayā veditabbā. Paccayavasena panetthāpi ekekasmiṃ paccayānulomādīnaṃ catunnaṃ catunnaṃ nayānaṃ vasena catuvīsatinayapaṭimaṇḍitamidaṃ dhammānulomapaccanīyapaṭṭhānanti veditabbanti ayaṃ anulomapaccanīyapaṭṭhānanayo.

当知已说的六种理则。然而，就诸缘而言，于此中，每一理则又各依缘顺(paccayānuloma)等四种理则，由此当知，此法顺逆发趣(dhammānulomapaccanīyapaṭṭhāna)由二十四种理则所庄严。此即顺逆发趣之理则。

Paccanīyānulomapaṭṭhāne ‘‘nakusalaṃ dhammaṃ paṭicca akusalo dhammo…pe… nakusalaṃ dhammaṃ paṭicca abyākato dhammo uppajjati hetupaccayā’’tiādinā tikapaṭṭhāne, ‘‘nahetuṃ dhammaṃ paṭicca hetu dhammo uppajjatī’’tiādinā dukapaṭṭhāne ca, ‘‘nahetuṃ [Pg.484] nakusalaṃ dhammaṃ paṭicca hetu akusalo dhammo…pe… hetu abyākato dhammo uppajjatīti’’ādinā dukatikapaṭṭhāne ca, ‘‘nakusalaṃ nahetuṃ dhammaṃ paṭicca akusalo hetu dhammo…pe… abyākato hetu dhammo uppajjatī’’tiādinā tikadukapaṭṭhāne ca, ‘‘nakusalaṃ nasukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca akusalo sukhāya vedanāya sampayutto dhammo…pe… abyākato sukhāya vedanāya sampayutto dhammo uppajjatī’’tiādinā tikatikapaṭṭhāne ca, ‘‘nahetuṃ nasahetukaṃ dhammaṃ paṭicca hetu sahetuko dhammo uppajjatī’’tiādinā dukadukapaṭṭhāne ca, heṭṭhā vuttena pakārena pāḷinayo veditabbo. Idañca kusalādidhammānaṃ paccayattaṃ paṭikkhipitvā tesaṃ paccayuppannabhāvaappaṭikkhepavasena pavattattā dhammapaccanīyānulomapaṭṭhānaṃ nāma jātaṃ. Tattha nakusalaṃ dhammanti kusalassa paccayabhāvanivāraṇaṃ. Akusalo dhammo uppajjatīti akusalassa uppattividhānaṃ. Kusalaṃ pana paṭicca kusalassa uppattiabhāvato ‘‘kusalo dhammo uppajjatī’’ti avatvā ‘‘akusalo dhammo uppajjatī’’ti labbhamānapadavasena vuttaṃ. Kusalaṃ, hi akusalaṃ, abyākataṃ vā sahajātapaccayaṃ katvā uppajjamāno kusalo nāma natthi, tasmā akusalassa ca abyākatassa ca vasena desanā katā. Evamaññattha. Evamettha dhammapaccanīyānulomapaṭṭhāne –

在逆顺发趣(Paccanīyānulomapaṭṭhāna)中，“缘于非善法，不善法生起……乃至……缘于非善法，无记法依因缘而生起”等三法发趣；“缘于非因法，因法依因缘而生起”等二法发趣；“缘于非因非善法，因不善法……乃至……因无记法生起”等二三法发趣；“缘于非善非因法，不善因法……乃至……无记因法生起”等三二法发趣；“缘于非善非乐受相应法，不善乐受相应法……乃至……无记乐受相应法生起”等三三法发趣；“缘于非因非有因法，因有因法依因缘而生起”等二二法发趣，皆应依前述方式了知其圣典理则。此法因否定善等法之缘性，而不否定其为缘生法，故得名为法逆顺发趣(dhammapaccanīyānulomapaṭṭhāna)。于此，“非善法”即是遮止善法之缘性；“不善法生起”即是阐明不善法之生起。然而，因缘于善法而生起的善法不存在，故不说“善法生起”，而依可得之语说“不善法生起”。确实，以不善法或无记法为俱生缘而生起的善法是不存在的，是故依不善法与无记法而作教示。其他亦然。如是，在此法逆顺发趣中——

‘‘Tikañca paṭṭhānavaraṃ dukuttamaṃ,Dukatikañceva tikadukañca;

Tikatikañceva dukadukañca,Cha paccanīyānulomamhi nayā sugambhīrā’’ti. –

“三法发趣胜，二法为最上；二三法与三二法，三三法与二二法；于逆顺发趣中，此六理则甚深。”

Vuttā cha nayā veditabbā. Paccayavasena panetthāpi tikapaṭṭhānādīsu ekekasmiṃ paccayānulomādīnaṃ catunnaṃ catunnaṃ [Pg.485] nayānaṃ vasena ekena pariyāyena catuvīsatinayapaṭimaṇḍitamidaṃ dhammapaccanīyānulomapaṭṭhānanti veditabbanti ayaṃ paccanīyānulomapaṭṭhānanayo.

当知已说的六种理则。然而，就诸缘而言，于此三法发趣等中，每一理则又各依缘顺(paccayānuloma)等四种理则，由此，从一个角度而言，当知此法逆顺发趣(dhammapaccanīyānulomapaṭṭhāna)由二十四种理则所庄严。此即逆顺发趣之理则。

Evamidaṃ bhagavatā anulomapaṭṭhānādīsu catūsu ekekasmiṃ paṭṭhāne tikadukādīnaññeva channaṃ channaṃ nayānaṃ vasena catuvīsatinayapaṭimaṇḍitaṃ samantapaṭṭhānamahāpakaraṇaṃ desitaṃ. Paccayavasena panetesu catuvīsatiyā paṭṭhānesu ekekasmiṃ paccayānulomādīnaṃ catunnaṃ catunnaṃ nayānaṃ vasenetaṃ channavutinayapaṭimaṇḍitaṃ hoti, dhammavaseneva cetaṃ pakaraṇaṃ catuvīsatisamantapaṭṭhānaṃ vuttanti ayamettha vibhaṅganayo.

世尊如此教示了这部《一切发趣大论》(Samantapaṭṭhānamahāpakaraṇa)：在顺发趣等四种发趣的每一种中，皆通过三二法等各六种理则，而由二十四种理则所庄严。再者，就诸缘而言，在这二十四种发趣的每一种中，又通过缘顺等各四种理则，此论便由九十六种理则所庄严。并且，唯依于法，此论被称为二十四一切发趣。此即是此处的分别理则。

Mohavicchedaniyā abhidhammamātikatthavaṇṇanāya

《破除愚痴》——阿毗达摩论母释义

Paṭṭhānamātikatthavaṇṇanā niṭṭhitā.

发趣论母释义终。

Nigamanakathā

结语

Ettāvatā [Pg.486] ca –

至此——

1.

1.

Mātikāyābhidhammassa, āraddhā atthavaṇṇanā;

Mohavicchedanī nāma, yā sā niṭṭhamupāgatā.

为阿毗达摩论母所作之释义，其名《破除愚痴》，今已达究竟。

2.

2.

Niṭṭhaṃ yathāyaṃ sampattā, lajjīhi abhipatthitā;

Sabbe niṭṭhaṃ tathā santā, samentu sumanorathā.

正如是论已达圆满，为具惭者所期盼；愿诸贤善者亦如是，所有善愿皆成就。

3.

3.

Yo gambhīro sasādīnaṃ, samuddova bhayāvaho;

Kālesmiṃ dhīmatañcāpi, api ganthāvalokane.

此法甚深，如海可畏；即使是智者，有时于阅览此论，亦感困难。

4.

4.

Paṭhamantaradhānassa, abhidhammassa tassa yaṃ;

Silālekhā nidhīnaṃva, dhammatthānaṃ pakāsikā.

当阿毗达摩初次隐没时，此论如同宝藏之石刻，能阐明诸法义。

5.

5.

Nāvā viya samuddassa, sukhotaraṇapaddhati;

Pāḷiaṭṭhakathā cesā, parisuddhā anākulā.

此巴利义注，清净无杂，是安稳渡越之途，犹如渡海之舟。

6.

6.

Nayatopi avikkiṇṇā, asaṃkiṇṇā nikāyato;

Yato sakkacca sotabbā, saddhammaṭṭhitiyā satā.

此论理则不散乱，部派不混杂；是故为令正法住立，贤善者应恭敬听闻。

7.

7.

Saddhammaṭṭhitikāmena, anattukkaṃsanādito;

Mayāpi vaṇṇayantena, racitā suddhacetasā;

Tettiṃsabhāṇavārāya, parimāṇena tantiyā.

为令正法住立，不为自赞等故，我亦以清净心，撰此释义；其篇幅依圣典计，有三十三诵品。

8.

8.

Mātikāvaṇṇanā yā sā, yāva niṭṭhaṃ yathābalaṃ;

Sabbatthasaṅgahā esā, anākulapadakkamā.

此《论母释义》，我已尽己所能，令其究竟；此论总摄一切义理，文句次第清晰。

9.

9.

Yaṃ pattaṃ kusalaṃ tena, patvā sambodhimuttamaṃ;

Niṭṭhaṃ pāpeyyamakhile, pāṇino hitacetasā.

以此所获善业，愿我证得无上正等觉，并以利益之心，令一切有情达到究竟。

10.

10.

Nānājanādhiramaṇīyatarassa,Coḷaraṭṭhassa bhāramadhivāhakulandharassa;

Kāveripūtasalilena hitālayassa,Rājādhirājavaravaṃsasupīṇitassa.

在为众人所极爱乐、由名门望族承担重任、以高韦梨河(Kāverī)净水为宜居之地、为王中之王的高贵王族所滋养的朱罗国(Coḷaraṭṭha)中，

11.

11.

Majjhamhi [Pg.487] coḷakakalaṅkanibhena maggaṃ,Pūraṃ visālavibhavehi mahākulehi;

Pākāracakkaparikhāhi ca gopurehi,Yuttaṃ janākulasusajjitarājamaggaṃ.

在其中心，有大道如朱罗国之徽记，大家族财富充盈；城墙、壁垒、护城河与城门俱全，王道上人潮拥挤，装饰精美。

12.

12.

Sabbūpabhogaparibhogadhanehi nānā-Vaṇṇehi puṇṇavividhāpaṇikehi sobhaṃ;

Coḷādhināgapuranandananāthabhūtaṃ,Ye tattha sogatavihāravarābhirāmā.

此地因各种可供受用与享用的财物，以及五彩缤纷、琳琅满目的商店而庄严；由朱罗主龙城之主难陀(Nanda)所守护，那里有许多悦意的善逝(sogata)之殊胜精舍。

13.

13.

Tesaṃ mukhe janamanoharasatthubimba-Sambhāvite mahati sajjanamānanīye;

Vijjālayehi udayācalasannibhehi,Kelāsakūṭasikharopamacetiyehi.

在这些精舍前，有令人心悦的导师之像，此地广大，备受贤善者敬重；又有学堂如旭日之山，有佛塔如凯拉萨(Kelāsa)山之顶峰。

14.

14.

Pāsādahammiyavarehi ca maṇḍapehi,Jambambatālapanasāditarāvalīhi;

Nandopanandabhujagassa varassa bhoga-Cakkāvalīsamasudhākatagopurehi.

有卓越的殿堂、楼阁与亭台，有阎浮、芒果、棕榈、波罗蜜等成行绿树；有白灰涂饰的城门，如同尊贵的龙王难陀(Nanda)与优波难陀(Upananda)盘绕的身体。

15.

15.

Yutte visālasikatāsitamāḷakehi,Yutte susīlayatisaṅghanisevitamhi;

Kalyāṇakammaniratehi haṭūpahāre,Nāgajjunavhayavihāravare vasanto.

我住于名为龙树(Nāgajjuna)的殊胜精舍中，此精舍有广大的白沙庭院，为持善戒的僧团所常住，并接受乐于善行者的供养。

16.

16.

Nāmena yo dhutadharaggasamānanāmo,Candova pākaṭanabhoditavītapañño;

Satthantaresu nipuṇo piṭakattaye ca,Vādībhayūthavipine migarājalīlo.

其名号与持头陀行第一者之名相同，其明晰的智慧如皓月当空；他精通诸论及三藏，在犹如象群的辩论者之林中，如兽王般游戏。

17.

17.

Yo [Pg.488] sāgarova na vilaṅghati sīlavela-Mappicchatādiguṇasāravibhūsitatto;

Joteti sāsanamalaṃ nikhilaṃ jahanto,Sakkacca dhammavinayaṃ paridīpayanto.

他如大海不越戒行之岸，以少欲等功德精髓庄严自身；他舍弃一切垢染，恭敬地阐明法与律，令教法光明。

18.

18.

Tenābhidhammapiṭakaṇṇavavippakiṇṇa-Sārattharatnanikareva samuddharitvā;

Sammāpajānagaḷalaṅkaraṇāya moha-Vicchedanī viracitā ratanāvalī yā.

他从阿毗达摩藏的海洋中，提取出散落的精义宝藏，为庄严具正知者的颈项，而撰写了这名为《破痴》的宝鬘。

19.

19.

Sāyaṃ pabhāsatu sukittivirājamānā,Dhammesu mohatimiraṃ vinihacca sammā;

Ābhātu tāva jinasāsanajoti yāva,Vattissatissa janatāhitamāvahantī.

愿此论以美名大放光明，彻底破除对于诸法的无明黑暗；愿胜者教法之光辉持续照耀，只要它仍在为世人带来利益。

Iti coḷaraṭṭhe mahākassapattherena viracitā

此乃大迦叶长老于朱罗国所撰。

Mohavicchedanī nāma

名为《破痴》。

Abhidhammamātikatthavaṇṇanā niṭṭhitā.

《阿毗达摩论母释义》终。