B030304Dhammasaṅgaṇī-anuṭīkā（法集論隨復注）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Abhidhammapiṭake

Dhammasaṅgaṇī-anuṭīkā

Vīsatigāthāvaṇṇanā

我來為您翻譯： 禮敬世尊、阿羅漢、正等正覺者 阿毗達摩藏 法集論復疏 二十偈註釋 （這是解釋：這段巴利文是佛教典籍的標題和開篇禮敬文。"Namo tassa bhagavato arahato sammāsambuddhassa"是佛教文獻最常見的頂禮文；Abhidhammapiṭake意為"阿毗達摩藏"，是佛教三藏之一；Dhammasaṅgaṇī-anuṭīkā是"法集論復疏"，是對法集論的再註釋；Vīsatigāthāvaṇṇanā意為"二十偈註釋"。）

1. Abhidhammasaṃvaṇṇanāya atthaṃ saṃvaṇṇetukāmo tassā ādigāthāya tāva payojanasambandhābhidhānapubbaṅgamaṃ atthaṃ niddhārento uḷārajjhāsayānaṃ nisammakārīnaṃ paṭipatti paresaṃ vividhahitasukhanipphādanappayojanāti ācariyassāpi dhammasaṃvaṇṇanāya ādimhi satthari nipaccakārassa antarāyavisosanatthatā viya satthari dhamme ca paresaṃ accantasukhappaṭilābhasaṃvattaniyasaddhāratanuppādanatthatāpi siyāti dassetuṃ 『『dhammasaṃvaṇṇanāya』』ntiādimāha. Tattha yathānusiṭṭhaṃ paṭipajjamāne apāyesu apatamāne dhāretīti dhammoti sāmaññavacanopi dhamma-saddo saddantarasannidhānena idha pariyattivisesavisayo. Saṃvaṇṇīyati attho etāyāti saṃvaṇṇanā, aṭṭhakathā.

Tividhayānamukhena vimuttidhammaṃ yathārahamanusāsatīti satthā. Paṇamanaṃ paṇāmo, kāyavācācittehi satthu guṇaninnatā. Kiriyā karaṇaṃ, paṇāmassa karaṇaṃ paṇāmakaraṇaṃ, vandanāpayogo. So ca kiñcāpi 『『idāni adhippetaṃ paṇāmaṃ karonto』』tiādinā 『『tassa pāde namassitvā』』tiādikassa adhippetapaṇāmabhāvaṃ dassessati, 『『karuṇā viyā』』tiādikassa pana sabbassa thomanāvasena vuttassapi vasena veditabbo. So hi satthu mahākaruṇādiguṇavisesakittanavasena pavatto mahākaruṇādiguṇavisesāvinābhāvinā saṃvaṇṇiyamānasaṃvaṇṇanādhammavibhāvitena dhammassa svākkhātabhāvena svākkhātadhamme satthari anuppannasaddhānaṃ saddhājananāya, uppannasaddhānañca bhiyyobhāvāya hoti. Satthuno ca aviparītadhammadesanabhāvena avitathadesanābhūte dhammeti etena satthuno mahākaruṇādiguṇānaṃyeva ca phalavisesanipphādanasamatthatāya pasādāvahataṃ āha. Dhammena hi satthusiddhi, satthārā ca dhammasiddhi, dhammasampattiyāpi satthuguṇatāya satthuguṇavibhāvanena sampajjatīti.

Evaṃ satthari paṇāmakaraṇassa ekaṃ payojanaṃ dassetvā idāni sambandhaṃ vibhāveti 『『tadubhayappasādā hī』』tiādinā. Na hi satthari dhamme vā appasanno saṃvaṇṇiyamāne tadadhigantabbe ca dhamme sammā paṭipajjati, nāpi sīlādianupādāparinibbānantaṃ mahantaṃ atthaṃ sādheti, tasmā dhammasaṃvaṇṇanāsu paresaṃ sammāpaṭipattiākaṅkhāya tathārūpadhammapaṭiggāhakehi ca viniyojitena satthari dhamme ca pasāduppādanaṃ satthari paṇāmakaraṇaṃ vihitanti adhippāyo.

Bhagavato guṇasaṃkittanaṃ tassa dhammasaṅghānampi thomanā hotiyevāti vuttaṃ 『『ratanattayapaṇāmavacana』』nti. Tathā ca vakkhati 『『bhagavato thomanenevā』』tiādi (dha. sa. mūlaṭī. 6). Vakkhamānaṃ vā 『『saddhammañcassa pūjetvā』』tiādiṃ sandhāya vuttaṃ. Viññāpanatthaṃ paresaṃ viññūnanti vā sambandhanīyaṃ. Aviññūnaṃ appamāṇatāya abhājanatāya ca viññūnaṃ gahaṇaṃ. Te hi buddhādīsu sagāravassa pamāṇabhūtataṃ jānantā tassa vacanaṃ sotabbaṃ saddhātabbaṃ maññanti, sammadeva ca naṃ anutiṭṭhantā tadadhippāyaṃ pūrenti. Idhāpi purimanayeneva sambandho veditabbo pasādaviññāpanādimukhenapi sammāpaṭipattiākaṅkhāya paveditattā.

Ettha ca paṭhamo atthavikappo saddhānusārīnaṃ puggalānaṃ vasena vutto, dutiyo dhammānusārīnaṃ. Paṭhamo vā asaṃsiddhasatthudhammānaṃ vasena vutto, dutiyo saṃsiddhasatthudhammānaṃ. Tathā paṭhamo paṭhame ratane paṇāmakiriyādassanaparo, dutiyo itaresupīti ayaṃ viseso veditabbo.

我來為您翻譯這段巴利文： 1. 若欲解釋阿毗達摩註釋的義理，首先應確定開首偈頌的目的關聯和含義。正如具有崇高志向和深思熟慮者的修行能給他人帶來各種利益和安樂，同樣，論師在法的註釋開始時對導師表示敬意，不僅是爲了消除障礙，也是爲了在他人心中生起對導師和法的堅定信心，這信心能引導他們獲得究竟安樂，為顯示這一點而說"對法的註釋"等語。其中，"法"雖是一般意義上能使依教奉行者不墮惡趣的總稱，但在這裡由於與其他詞的關聯，特指教理。"註釋"即是通過它來解釋義理的工具，也就是義釋。 通過三乘之門隨宜教導解脫法，故稱為導師。"敬禮"是禮敬，即以身語意傾向導師功德。"作"是行為，"作禮"即是行禮敬之事，表示恭敬。雖然接下來會以"現在作所要表達的禮敬"等語來說明"禮敬其足"等是意在表達的禮敬，但也應理解為包含所有以讚歎方式所說的"如大悲"等內容。因為這種禮敬是通過稱頌導師的大悲等殊勝功德而進行的，通過與大悲等功德不可分離的所註釋法的闡明，以及法之善說性質，能使未生起信心者生起信心，已生起信心者增長信心。而且通過導師無誤說法的性質，表明法是真實無誤的教說，由此說明導師的大悲等功德確實能產生特殊果效，令人生起凈信。因為依法而成就導師，依導師而成就法，通過法的圓滿性顯示導師功德，通過闡明導師功德而達成。 如此顯示了對導師作禮的一個目的之後，現在以"由於對這兩者的信心"等語來闡明關聯。若對導師或法無信心者，既不能對所註釋和應證悟的法正確修行，也不能成就從戒學直至般涅槃的廣大利益。因此，在法的註釋中，爲了希求他人正確修行，以及爲了那些將接受如是法的人，對導師和法生起信心而作對導師的禮敬，這是其意趣。 稱頌世尊功德也就是讚歎其法和僧，故說"對三寶的禮敬語"。如此後面將說"僅以讚歎世尊"等。或者是指後面將說的"禮敬其正法"等。或者應與"爲了告知諸智者"相連。之所以提到智者而不提愚者，是因為愚者無法度量和不堪為法器。因為智者知道對佛等恭敬者是可信賴的，認為應當聽聞和信受他的言語，而且能正確依教奉行，圓滿其意趣。這裡也應如前述方式理解其關聯，因為通過信心開示等方式也是爲了希求正確修行而宣說的。 在此，第一種解釋是就隨信行者而說，第二種是就隨法行者而說。或者說，第一種是就未成就導師和法者而說，第二種是就已成就導師和法者而說。同樣，第一種著重於顯示對第一寶的禮敬行為，第二種則包含其他諸寶，應當了知這些區別。

Paṇāmo karīyati etāyāti paṇāmakaraṇaṃ, paṇāmakiriyābhinipphādikā cetanā. Sā hi khettasampattiyā ācariyassa ca ajjhāsayasampattiyā diṭṭhadhammavedanīyabhūtā yathāladdhasampattinimittakassa kammassa balānuppadānavasena purimakammanipphannassa vipākasantānassa antarā vemajjhe āyanti āpatantīti antarāyāti laddhanāmānaṃ rogādianatthānaṃ vidhāyakassa upapīḷakassa upacchedakassa vā kammassa viddhaṃsanasamattho puññātisayoti imamatthaṃ dasseti 『『ratanattayapaṇāma…pe… visesabhāvato』』ti. Evañca katvā rāgādipariyuṭṭhānābhāvavacanena antarāyassa kāraṇabhūtāya payogavipattiyā abhāvassa, atthalābhādivacanena anantarāyatāhetubhūtāya payogasampattiyā sabbhāvassa, 『『sabyāpajjhāya pajāya abyāpajjho viharatī』』ti (a. ni. 6.10; 11.11) vacanena diṭṭheva dhamme sukhavihāritāya ca pakāsanaṃ mahānāmasuttaṃyeva udāhaṭaṃ.

Guṇavisesadassanatthanti etena satipi kāyamanopaṇāmānaṃ antarāyavisosanasamatthabhāve tehi paṇāmavisayassa paṇāmārahabhāvavibhāvanena sātisayo vacīpaṇāmo vihitoti dasseti. Guṇavisesavā hītiādinā ācariyassa yuttapattakāritaṃ dasseti. Desanā vinayapiṭaketi ettha nanu vinayapiṭakassapi desanābhāvato desanāvinayapiṭakānaṃ bhedavacanaṃ na yuttanti? No na yuttaṃ 『『tīsupi cetesu ete dhammatthadesanāpaṭivedhā』』ti (dha. sa. aṭṭha. nidānakathā; dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; pārā. aṭṭha.

我來為您翻譯這段巴利文： 由此作禮敬故稱為禮敬作用，即是能成就禮敬行為的思心所。由於福田的圓滿和論師的意樂圓滿，此思成為現法受報業，通過增強依所獲得圓滿為緣的業力，能夠摧毀那些在先前業所生的果報相續中間出現，因而得名"障礙"的疾病等災禍的逼迫性或斷絕性業，是殊勝的福德。為顯示此義而說"對三寶禮敬......殊勝性"。如此，通過說明無貪等蓋纏的話語來顯示無障礙因的行為過失的不存在，通過說明獲得利益等來顯示無障礙因的行為圓滿的存在，通過"對於有苦惱的眾生，他無苦惱而住"的話語來顯示現法樂住，因此引用了《大名經》。 "為顯示殊勝功德"，以此表明雖然身意禮敬也有消除障礙的能力，但通過它們顯示禮敬對像值得禮敬的性質，而作出更殊勝的語言禮敬。以"具有殊勝功德"等來顯示論師的適當作為。"教說與律藏"中，難道不是因為律藏也有教說性質，所以說教說與律藏是有區別的說法不合適嗎？不，這是合適的，如說"在這三藏中都有這些法、義、教說和證悟"。

1.paṭhamamahāsaṅgītikathā) ettha viya samudāyadesanāya avayavadesanānaṃ ādhārabhāvato. Desanākāle vā manasā vavatthāpitāya vinayatantiyā vinayapiṭakabhāvato tadatthapaññāpanassa ca desanābhāvato bhedavacanaṃ. Atha vā desīyati etenāti desanā, desanāsamuṭṭhāpako cittuppādo, tassa ca vinayapiṭakavisayo karuṇāpubbaṅgamo ca soti evamettha bhedavacanopapatti daṭṭhabbā. Suttantapiṭaketiādīsupi eseva nayo.

Kathaṃ pana bhagavato desanā vinayapiṭake karuṇāppadhānā, suttābhidhammapiṭakesu ca paññākaruṇāpaññāppadhānāti viññāyatīti? Yato ukkaṃsapariyantagatahirottappopi bhagavā lokiyasādhujanehipi pariharitabbāni 『『sikharaṇī』』tiādīni vacanāni yathāparādhañca garahavacanāni vinayapiṭakadesanāyaṃ mahākaruṇāsañcoditamānaso mahāparisamajjhe abhāsi, taṃtaṃsikkhāpadapaññattikāraṇāpekkhāya verañjādīsu sārīrikañca khedamanubhosi, tasmā kiñcāpi bhūmantarapaccayākārasamayantarakathānaṃ viya vinayapaññattiyāpi samuṭṭhāpikā paññā anaññasādhāraṇatāya atisayakiccavatī, tatopi karuṇāya kiccaṃ adhikanti adhippāyena vuttaṃ 『『vinayapiṭake karuṇāppadhānā』』ti. Karuṇābyāpārādhikatāya hi desanāya karuṇāppadhānatā, suttantadesanāya mahākaruṇāsamāpattibahulo veneyyasantānesu tadajjhāsayānulomena gambhīramatthapadaṃ patiṭṭhapesīti karuṇāpaññāppadhānatā, abhidhammadesanāya pana sabbaññutaññāṇassa visayabhāvappahonako rūpārūpaparicchedo dhammasabhāvānurodhena pavattitoti paññāppadhānatā. Teneva ca kāraṇenātiādinā desanānurūpataṃtaṃsaṃvaṇṇanāya thomanā ācariyassa pakatīti dasseti.

Kusalā rūpaṃ cakkhumā dasa dāḷimādi samūhavasena atthānavabodhanattho viya atthāvabodhanattho hi saddappayogo attaparādhīno kevalo atthapadatthako, so padatthavipariyesakārinā iti-saddena saddapadatthako jāyatīti āha 『『karuṇā viyāti nidassanavacana』』nti. Nidassanañhi nāma nidassitabbadhamme tena ca sambandhe sati hoti, nāññathāti tassa nidassanabhāvaṃ vibhāvento āha 『『yassa yathā…pe… pavattitthāti attho』』ti.

『『Tattha karuṇā viyāti nidassanavacana』』ntiādinā nidassananidassitabbadhammānaṃ ādhāravisayabyāpārehi savisesanehi saha pakāsanavasena gāthāya atthatatvaṃ dassetvā avayavabhedavasena atthaṃ dassetuṃ 『『kiratīti karuṇā』』tiādi vuttaṃ. Tattha nicchandarāgānaṃ bhūtapubbagatiyā vā sattatā veditabbā. Ekassapi dhammassa anekasāmaññākāravantatāya 『『yathāsabhāvaṃ pakārehī』』ti vuttaṃ. Tathā hi vuttaṃ – 『『sabbe dhammā sabbākārenā』』ti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma.

我來為您翻譯這段巴利文： 1.正如在此處總說與別說是相互依存的。或者在說法時心中確立的律藏系統成為律藏，而對其義的宣說成為教說，故有區別之說。又或者，由此而說故為教說，即引發教說的心生起，其對象是律藏且以悲心為先，故應如此理解此處區別之說的合理性。對於經藏等也是同理。 然而，如何了知世尊在律藏的教說中以悲心為主，在經藏和論藏中以智慧和悲心、智慧為主呢？因為即使是具足最高慚愧的世尊，也在大眾中宣說了世間善人也應避免的"禿頭"等詞語，以及根據過失的呵責語，這是由大悲心所驅使的。爲了制定各種學處，他也在毗蘭若等地忍受身體疲勞。因此，雖然如同解說界、緣起和各種定義一樣，制定律制的智慧也因其獨特性而具有殊勝作用，但悲心的作用更為突出，故說"在律藏中以悲心為主"。因為教說中悲心的作用更多，故說以悲心為主。在經藏教說中，他多入大悲定，隨順所化眾生的意樂而建立甚深義理，故說以悲慧為主。而在阿毗達摩教說中，能成為一切智智對象的色非色的區分是隨法自性而進行的，故說以慧為主。以"正是由於這個原因"等語來顯示論師的常態是依照教說而作相應的註釋。 如同"善巧者、色、具眼者、十、石榴"等詞組合的意義不能理解一樣，詞的運用是爲了理解意義，它依賴自身和他者，僅僅是意義的指示。通過"iti"(如是)一詞，詞成為語詞的指示，故說"如悲心是譬喻語"。因為譬喻是在所譬喻的法及其關聯存在時才有，不是其他情況，爲了顯示其譬喻性質而說"其義為：某法如何......如是運作"。 以"其中'如悲心'是譬喻語"等，通過顯示譬喻與所譬喻法的所依、對像、作用及其特性來闡明偈頌的真實義，爲了依成分分解來解釋意義而說"悲憫故為悲心"等。其中應知無貪慾者的有情性是依過去的習慣。由於即使一法也有多種共相，故說"依自性的諸方面"。如說："一切法以一切行相"。

3.5) dhammānaṃ aññeyyattaṃ paṭikkhipati ñātuṃ asakkuṇeyyattābhāvato. Etena tassā paññāya akicchavuttitaṃ āha. Yatheva hi 『『ñeyyesu sabbesu pavattitthā』』ti ettāvatā adhippetatthe siddhe tesaṃ attattaniyatāvirahasaṃsūcanatthaṃ paresaṃ sattādimicchāgāhapaṭisedhanena dhamma-saddena ñeyyā visesitabbā, evaṃ 『『dhammesu sabbesu pavattitthā』』ti ettāvatā ca adhippetatthe siddhe dhammesu tassā paññāya ākaṅkhappaṭibaddhatāya akicchavuttitaṃ dassetuṃ aññeyyattapaṭisedhanena ñeyya-saddena dhammā visesitāti. Ñeyyadhamma-saddā nīluppalasaddā viya aññamaññaṃ bhedābhedayuttāti 『『ñeyyā ca te dhammā cā』』ti vuttaṃ. Yā yāti yathā-saddassatthaṃ dasseti. Byāpanicchāyañhi ayaṃ yathā-saddo, tappabhedā paññā pavattitthāti sambandhoti.

Bhagavati pavattāvāti idaṃ yebhuyyena upamānopameyyatthānaṃ bhinnādhāratāya bhinnādhārassa ca upamānatthassa idha asambhavato vuttaṃ. Bhagavato karuṇāya aññehi asādhāraṇabhāvo satte saṃsāradukkhato uddharitvā accantasukhe nibbāne patiṭṭhapetuṃ attano sarīrajīvitapariccāgenapi ekantahitajjhāsayatāvasena veditabbo, yato vineyyānaṃ kosohitavatthaguyhapahūtajivhāvidaṃsanampi kataṃ, yañca yadime sattā jāneyyuṃ, bhagavato sāsanena rahadamiva sītalaṃ sampajjalitaṃ aggikkhandhampi samogāheyya. Aññesaṃ passantānanti sambandho. Uddhaṭāti padaṃ apekkhitvā mahoghapakkhandānaṃ sattānanti kammatthe sāmivacanaṃ. Ayañhettha saṅkhepattho – kāmādimahoghapakkhande satte tato uddhaṭā natthañño koci maṃ ṭhapetvāti passato yathā bhagavato karuṇāya āvisanaṃ hoti, na evaṃ aññesaṃ tathādassanasseva abhāvato. Atha vā aññesaṃ passantānanti yadipi pare passeyyuṃ, tathāpi na tesaṃ bhagavato viya karuṇokkamanaṃ atthi appaṭipattito attahitamattapaṭipattito cāti attho.

Anāvaraṇā tīsu kālesu sabbattha appaṭihatavuttitāya, asādhāraṇā sabbadhammānaṃ niravasesahetupaccayapariggahavasena tesañca sabhāvakiccādiavatthāvisesādiparijānanena āyūhanavelāyameva taṃtaṃkammānaṃ taṃtaṃphalavisesahīnamajjhimapaṇītādivibhāgassa indriyabaddhesu anindriyabaddhesu ca atisukhumatirohitavidūravuttiatītānāgatādibhedabhinnānaṃ rūpadhammānaṃ taṃtaṃkāraṇasamavāyavibhāvaneneva taṃtaṃphalesu vaṇṇasaṇṭhānagandharasaphassādivisesassa niravasesato paṭivijjhanena veditabbā. Ayañca attho bhagavato anekadhātunānādhātulokaṃ yathābhūtaṃ ñāṇādivasena veditabbo. Yathā ca passantassāti idaṃ rāgaggiādīhi lokasannivāsassa ādittatādiākāradassanaṃ bhagavato mahākaruṇokkamanupāyaṃ sandhāya vuttaṃ. Taṃ pana bahukehi ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. 『『Āditto lokasannivāso…pe… uyyutto…pe… payāto…pe… kummaggappaṭipanno…pe… upanīyati loko adhuvo…pe… atāṇo loko anabhissaro…pe… assako loko sabbaṃ pahāya gamanīyaṃ…pe… ūno loko atitto taṇhādāsoti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamatī』』tiādinā (paṭi. ma.

3.5.法性是不可認知的，是因為否定了不可獲知的特性。這裡說明了該智慧運作無礙。正如"遍行於一切所知"這樣簡單地表達所要表達的意思時,爲了說明它們不具有我與我所的特性,通過否定他人對有情等的錯誤執著,用"法"字來限定所知;同樣地,"遍行於一切法"這樣簡單地表達所要表達的意思時,爲了顯示該智慧在諸法中運作無礙,通過否定不可認知性來用"所知"一詞限定諸法。"所知法"這兩個詞就像"青蓮"這個詞一樣,既有區別又有不可分離性,所以說"既是所知又是法"。"如何"這個詞表示"正如"的意思。這裡的"正如"一詞表示遍及,意思是智慧遍及其各個方面。 "在世尊中執行"這句話是這樣說的:因為在大多數情況下,能喻所喻的所依不同,而且這裡不可能有不同所依的譬喻意義。應當瞭解世尊的悲心與他人不共之處,在於即使犧牲自己的身命也要把眾生從輪迴苦海中救出來,安置在究竟快樂的涅槃中,這種一心為利他的意樂,由此才顯示出陰藏相與廣長舌等相。如果這些眾生知道了這一點,就會像進入清涼的水池那樣,甚至會進入熊熊燃燒的火堆。"其他人看見"是連線詞。"救出"這個詞是針對"已陷入大暴流的眾生"這個所有格表示業處。這裡的簡要含義是:當看到已陷入欲等大暴流的眾生,除我之外無人能救度時,世尊的悲心就會涌現,而其他人則不會這樣,因為他們根本就看不到這種情況。或者說"其他人看見"的意思是:即使別人也看見,但他們也不會像世尊那樣生起悲心,因為他們沒有實踐,或者只是爲了自利而實踐。 (這智慧)無障礙是因為在三世一切處運作無礙;不共是因為完全把握一切法的因緣,通過了知它們的自性、作用等各種狀態,在造作的當下就能完全通達各種業的各種果報的劣、中、勝等差別,通過完全領悟有根身和無根身中極其微細、隱藏、遙遠的過去未來等種種色法的各種因緣和合,以及它們各自果報中的色、形、香、味、觸等種種差別而得以證知。這個意義應當從世尊如實了知種種界、差別界的世間等方面來理解。"如是見者"這句話是針對世尊以大悲心趣入的方便——看到眾生住處為貪火等所燒的種種狀態而說的。諸佛世尊從眾多方面看到眾生時,大悲心會涌現出來。如經中所說:"看到世間住處被燒...被驅使...被帶走...行於邪道...世間被推向前進無常...世間無庇護無主宰...世間空無一物須舍一切而去...世間不足不滿為愛慾所役,諸佛世尊見此而起大悲心。"

1.117) paṭisambhidāmagge parosataṃ ākārehi dassitanti ganthavitthāraṃ pariharituṃ saṃvaṇṇayituñca upāyaṃ dassetuṃ āha 『『taṃ sabbaṃ paṭisambhidāmagge mahākaruṇāñāṇavibhaṅgavasena jānitabba』』nti. Indriyaparopariyattaāsayānusaya yamakapāṭihāriya sabbaññutānāvaraṇañāṇāni sesāsādhāraṇañāṇāni. Tesampi hi vibhaṅgo 『『idha tathāgato satte passati apparajakkhe』』tiādinā (paṭi. ma. 1.111) paṭisambhidāmagge nānappakārena dassitoti purimanayeneva atidisati. Ādi-saddena tattha vibhattānaṃ paṭisambhidāsaccañāṇādīnaṃ saṅgaho katoti veditabbo.

Nippadesasappadesavisayā karuṇā viya bhagavato paññāpi idha nippadesasappadesavisayā niravasesā adhippetāti tassā katipayabhedadassanena nayato tadavasiṭṭhabhedā gahetabbāti dassento 『『paññāggahaṇena cā』』tiādimāha. Te pana sīlasamādhi paññāvimuttivimuttiñāṇadassana, dvācattālīsasatadukadhamma, bāvīsatitikadhamma, catusatipaṭṭhāna sammappadhāna iddhipāda sāmaññaphala ariyavaṃsādi, pañcagati pañcapadhāniyaṅgapañcaṅgikasamādhi indriya bala nissāraṇīyadhātu vimuttāyatana vimuttiparipācanīyadhammasaññādi, chasāraṇīyadhamma anussatiṭṭhāna agāravagārava nissāraṇiyadhātu satatavihāra anuttariya nibbedhabhāgiyapaññādi, sattaaparihāniyadhamma ariyadhana bojjhaṅga sappurisadhammanijjaravatthu saññā dakkhiṇeyyapuggalakhīṇāsavabalādi, aṭṭhapaññāpaṭilābhahetu micchatta sammatta lokadhamma ariyānariyavohāra ārambhavatthu kusītavatthu akkhaṇa mahāpurisavitakka abhibhāyatana vimokkhādi, navayonisomanasikāramūladhammapārisuddhipadhāniyaṅga sattāvāsa āghātavatthu āghātapaṭivinaya saññānānatta anupubbavihārādi, dasanāthakaradhamma kasiṇāyatana akusalakammapatha kusalakammapatha micchatta sammatta ariyavāsa dasabalañāṇa asekkhadhammādi, ekādasamettānisaṃsa sīlānisaṃsa dhammatā buddhihetu, dvādasāyatanapaṭiccasamuppāda dhammacakkākāra, terasadhutaguṇa, cuddasabuddhañāṇa, pañcadasacaraṇavimuttiparipācanīyadhamma, soḷasaānāpānassati saccākāra suttantapaṭṭhāna, aṭṭhārasa buddhadhammadhātu bhedakaravatthu, ekūnavīsatipaccavekkhaṇa, catuvīsatipaccaya, aṭṭhavīsatisuttantapaṭṭhāna, paṇṇāsaudayabbayadassana, paropaṇṇāsakusaladhamma, dvāsaṭṭhidiṭṭhigata, aṭṭhasatataṇhāvicaritādibhedānaṃ dhammānaṃ paṭivijjhanadesanākārappavattā, ye ca catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇappabhedā, ye ca anantanayasamantapaṭṭhānapavicayadesanākārappavattā, ye ca anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayānusayacaritādivibhāvanākārappavattāti evaṃpakārā bhagavato paññāpabhedā, sabbepi idha ādi-saddena nayato saṅgayhantīti veditabbaṃ. Ko hi samattho bhagavato paññāya pabhede anupadaṃ niravasesato dassetuṃ. Teneva bhagavantaṃ ṭhapetvā paññavantānaṃ aggabhūto dhammasenāpatisāriputtattheropi buddhaguṇaparicchedanaṃ patianuyutto 『『apica me, bhante, dhammanvayo vidito』』ti (dī. ni.

1.117.如《無礙解道》中以百餘種方式顯示，爲了避免文字繁冗並說明方法，故說"這一切都應當依據《無礙解道》中大悲智分別來了知"。根上下分別智、意樂隨眠智、雙神變智、一切智無障智等是其餘不共智。因為它們的分別也如"此處如來見諸有情少塵垢者"等在《無礙解道》中以種種方式顯示，所以按前面的方法類推。應當瞭解"等"字包括了在其中分別的無礙解智、諦智等。 就像世尊的悲心有無遍及和有遍及的對象一樣，這裡所說的智慧也是指無遍及和有遍及的對象的完整智慧。爲了顯示通過說明其若干種類而應當依理類推把握其餘種類，所以說"以智慧之攝取"等。這些是:戒、定、慧、解脫、解脫知見，四十二百法雙法，二十二三法，四念處、正勤、神足、沙門果、聖種等，五趣、五精進支、五分定、根、力、出離界、解脫處、成熟解脫諸法之想等，六和敬法、念處、恭敬不恭敬、出離界、恒住、無上、趣向通達之慧等，七不退法、聖財、覺支、善士法、煩惱事、想、應供人漏盡力等，八得慧因、邪性正性、世間法、聖非聖言說、精進事、懈怠事、非時、大人尋、勝處、解脫等，九如理作意根本法清凈精進支、有情居處、嗔恨事、調伏嗔恨、想差別、次第住等，十依怙法、遍處、不善業道、善業道、邪性正性、聖居、十力智、無學法等，十一慈功德、戒功德、法性、智因，十二處緣起、法輪行相，十三頭陀功德，十四佛智，十五行為成熟解脫諸法，十六安般念、諦行相、經分別，十八佛法界分別事，十九省察，二十四緣，二十八經分別，五十生滅觀，五十餘善法，六十二見，一百零八愛行等諸法的通達與開示行相，以及二十四億百千三摩缽底遊歷大金剛智的種類，以及無量理趣《發趣論》思擇開示行相，以及在無量世界中顯示無量有情的意樂、隨眠、行為等行相，如是這些世尊智慧的種類，應當了知在這裡都被"等"字以理趣所包含。誰能夠詳盡無餘地顯示世尊智慧的種類呢？正因為如此，除了世尊之外，即使是智者之首的法將舍利弗長老，在致力於度量佛陀功德時也說:"然而，世尊，我已了知法的類比。"

2.146) āhāti.

Saṃsāramahoghapakkhandānaṃ sattānaṃ tato santāraṇatthaṃ paṭipanno tehi payojito nāma hoti asatipi tesaṃ tathāvidhe abhisandhiyanti vuttaṃ 『『sattā hi mahābodhiṃ payojentī』』ti. Etena sabbenāti mahābodhimūlādidassanena. Apagamanaṃ nirupakkilesanti yojetabbaṃ. Jātasaṃvaddhabhāvadassanena 『『anādi anidhano ca satto』』ti evaṃpakārā micchāvādā paṭisedhitā honti. Samaññā…pe… dasseti satte paramatthato asatipi sattapaññattivohārasūcanato. Karuṇā ādipaññā pariyosānanti idaṃ sambharaṇanipphattikālāpekkhāya vuttaṃ, na paricchedavantatāya. Tenevāha 『『tannidānabhāvato tato uttarikaraṇīyābhāvato』』ti. Sabbe buddhaguṇā dassitā honti nayato dassitattā. Eso eva hi anavasesato buddhaguṇadassanupāyo yadidaṃ nayaggāhaṇaṃ. Paradhanaharaṇāditopi virati paresaṃ anatthapariharaṇavasappavattiyā siyā karuṇūpanissayāti karuṇānidānaṃ sīlaṃ. Tato eva 『『tato pāṇātipātādiviratippavattito』』ti vuttaṃ.

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2.Yassā saṃvaṇṇanantiādinā 『『dayāyā』』tiādithomanāya sambandhaṃ dasseti. Payojanaṃ pana vuttanayena veditabbaṃ. Abbhantaraṃ niyakajjhattaṃ, tato bahibhūtaṃ bāhiraṃ. Dayāti karuṇā adhippetāti dayā-saddassa mettākaruṇānaṃ vācakattā vakkhamānañca anuyogaṃ manasi katvā vuttaṃ. Tāya hi samussāhito, na mettāyāti adhippāyo. Pubbe vuttassa paṭiniddeso hotīti ta-saddassa atthaṃ āha. Tanti paññaṃ visesetvā upamābhāvena vinivattā caritatthatāya. Paṭiniddesaṃ nārahati padhānāpadhānesu padhāne kiccadassanato. Dvinnaṃ padānaṃ…pe… vatoti karuṇāvācinā dayā-saddena ekādhikaraṇabhāvena vuccamāno ta-saddo tato aññadhammavisayo bhavituṃ na yuttoti adhippāyo. Apariyāyasaddānaṃ samānādhikaraṇabhāvo visesanavisesitabbabhāve sati hoti, nāññathāti āha 『『samānā…pe… hotī』』ti. Samānādhikaraṇabhāvena hettha visesanavisesitabbabhāvo sādhīyati, sā ca samānādhikaraṇatā visiṭṭhavibhattikānaṃ na hotīti samānavibhattitāyapi tameva sādhīyatīti 『『dayā…pe… cida』』nti idaṃ dayāya visesitabbabhāve kāraṇavacanaṃ. Padhānatāya hi sāmaññatāya ca sā visesitabbā jātā. Tattha bhagavato tadaññesañca karuṇānaṃ vācakattā sāmaññatā veditabbā. Tassa cāti dayā-saddassa. 『『Padhānañca pañña』』ntiādinā kiñcāpi purimagāthāya paññāppadhānā, 『『tāyā』』ti pana kevalaṃ avatvā dayāvisesanabhāvena vuttattā appadhānāyapi karuṇāya paṭiniddeso yuttoti dasseti. Appadhānatā ca karuṇāya purimagāthāya vasena vuttā, idha pana padhānā eva. Tathā ca vuttaṃ 『『dayāsamussāhinīti padhānā』』ti (dha. sa. mūlaṭī. 2).

Kathaṃ pana…pe… ñātabbāti vakkhamānaññeva atthaṃ hadaye ṭhapetvā codeti. Yadi evanti yadi aṭṭhakathāya adhippāyaṃ aggahetvā vacanamattameva gaṇhasi. Mettāti ca na yujjeyyāti yathā 『『mettacittataṃ āpanno』』ti etissā aṭṭhakathāya vasena na dayā karuṇā , evaṃ 『『nikkaruṇataṃ āpanno』』ti etissā aṭṭhakathāya vasena na dayā mettāti vacanamattaggahaṇe aṭṭhakathānampi virodhaṃ dasseti. 『『Adhippāyavasena yojetabbo』』ti vatvā tameva adhippāyaṃ dayā-saddo hītiādinā vivarati. Akkharacintakā hi dayā-saddaṃ dānagatirakkhaṇesu paṭhanti. Anurakkhaṇañca mettākaruṇānaṃ hitūpasaṃhāradukkhāpanayanākāravuttīnaṃ samānakiccaṃ, tasmā ubhayattha dayā-saddo pavattatīti vuttaṃ. Antonītanti antogadhaṃ, rukkhattho viya dhavakhadirādīnaṃ anurakkhaṇattho mettākaruṇānaṃ sāmaññanti attho, adhippāyo pana 『『dayāpanno』』ti ettha sabbapāṇabhūtahitānukampīti anantaraṃ karuṇāya vuttattā dayā-saddo mettāpariyāyoti viññāyati. Mettāpi hi karuṇā viya pāṇātipātaviratiyā kāraṇanti. 『『Adayāpanno』』ti ettha pana kāruṇiko avihiṃ sajjhāsayattā paresaṃ vihesāmattampi na karoti, ko pana vādo pāṇātipātaneti nikkaruṇatāya pāṇātipātitā dassitāti veditabbā. Etamevatthaṃ sandhāya 『『evañhi aṭṭhakathānaṃ avirodho hotī』』ti āha. Yadi dayā-saddo mettākaruṇānaṃ vācako, evampikathaṃ pana karuṇā 『『dayā』』ti jānitabbāti anuyogo tadavattho evāti codanaṃ manasi katvā karuṇā ca desanāyātiādinā karuṇāya eva gahaṇe kāraṇamāha.

2.以"論述其"等顯示與"悲"等讚歎的關聯。其目的應當依所說方式理解。"內"是指自己內在,"外"是指除此之外的外在。"悲"是指悲憫,這麼說是因為"悲"字可以表示慈與悲,並考慮到後面要說的質問。因為是由悲憫而被激勵,而不是由慈心,這是其意趣。為說明"它"字的意思說是前面所說的重述。"它"特指智慧,因為已通過譬喻完成了其作用。不應重述是因為在主要和次要中顯示主要的作用。"兩個詞..."等的意思是:以表示悲憫的"悲"字作為同位語所說的"它"字不適合指向其他法。相同格位的非同義詞只有在有修飾語和被修飾語的關係時才會出現,不會有其他情況,所以說"相同...就有"。這裡以同位語的關係成立修飾語和被修飾語的關係,而這種同位語關係不會出現在不同語尾變化的詞中,所以也以相同語尾變化來成立這一點,因此"悲...這"是說明悲被修飾的原因。因為它的主要性和普遍性而成為被修飾的。其中應當瞭解普遍性是因為它表示世尊和其他人的悲憫。"其"是指"悲"字。以"主要是智慧"等雖然在前一偈中智慧是主要的,但因為不只是說"以它",而是說作為"悲"的修飾語,所以顯示即使對非主要的悲憫重述也是合適的。悲憫的非主要性是就前一偈而言,而在這裡則是主要的。因此說"被悲憫所激勵即是主要"。 "如何...應知"是把將要說的義理放在心中而提出質問。"如果這樣"是說如果你不理解註釋書的意趣而只是拘泥於字面。"慈"也不合適,是說如果只取字面意義,那麼就像根據"具有慈心"這句話的註釋來說"悲"不是悲憫一樣,根據"具有無悲性"這句話的註釋來說"悲"也不是慈心,這樣就顯示註釋書之間也有矛盾。說了"應依意趣理解"之後,就以"因為悲字"等來解釋那個意趣。因為文字學家們說"悲"字用於佈施、行動、保護。而保護與慈悲這兩種以攝益和拔苦為相的運作有相同的作用,所以"悲"字在兩處都可以使用。"包含"是指包括在內,就像樹的含義包含了沙羅、契達羅等樹一樣,保護的含義是慈悲的共同點,這是其意思。但其意趣是:在"具有悲心"這裡,因為接下來說"憐憫一切生命",所以可知"悲"字是"慈"的同義詞。因為慈心和悲憫一樣都是離殺生的原因。而在"無悲心"這裡,應當瞭解是通過無悲憫來顯示殺生,因為有悲憫的人因為不害的本性連稍微傷害他人都不會做,更何況是殺生呢。正是考慮到這個意義才說"這樣註釋書就沒有矛盾"。如果"悲"字表示慈與悲,那麼"如何知道悲憫是'悲'"這個質問依然成立,考慮到這個質問,就以"悲憫在說法"等來說明只取悲憫的理由。

Nanu tāyātiādinā sāmatthiyatopi pakaraṇaṃ balavanti pakaraṇavaseneva karuṇāvisayassa ñātataṃ dasseti. Yathāruci pavattitthāti etaṃ purimagāthāya sappadesanippadesasattavisayāya karuṇāya gahitabhāvassa kāraṇavacanaṃ. Yathārucipavatti hi ekasmiṃ anekesu ca icchānurūpappavattīti. 『『Idha pana nippadesasattavisayataṃ gahetu』』nti etena siddhe sati ārambho ñāpakattho hotīti puna 『『sattesū』』ti vacanaṃ imamatthavisesaṃ bodhetīti dasseti. Na devesuyevātiādināpi dayāsādhanassa samussāhanassa sattavisayabhāve sāmatthiyaladdhepi 『『sattesū』』ti vacanaṃ tassa nippadesasattavisayabhāvo adhippetoti imaṃ visesaṃ ñāpetīti dasseti.

Kāladesadesakaparisādiparidīpanaṃ bāhiranidānanti kālādīni niddhārento 『『yasmiṃ kāle』』tiādimāha. Avasānamhi vasanto tidasālayeti vacanatoti etena tassa pāṭihāriyassa saddantarasannidhānena avacchinnataṃ dasseti. Tattha pavattavohārena ca na sakkāti puthujjanasantānepi rāgādipaṭipakkhaharaṇassa abhāvato nicchandarāgesu sattavohāro viya puthujjanasantāne rāgādipaṭipakkhaharaṇavasena pavattaṃ tadabhāvepi bhagavato santāne ruḷhīvasena pāṭihāriyantveva vuccatīti na sakkā vattunti adhippāyo. Diṭṭhiharaṇavasena ye sammādiṭṭhikā jātā acelakakassapādayo viya, diṭṭhippakāsane asamatthabhāvena appaṭibhānabhāvādippattiyā saccakādayo viya.

3.Sītapabbatā nāma 『『sineruṃ parivāretvā ṭhitā yugandharo…pe… giri brahā』』ti (visuddhi. 1.137; pārā. aṭṭha. 1.1 verañjakaṇḍavaṇṇanā) evaṃ vuttapabbatā.

4-5. Sabbaso cakkavāḷasahassehi sabbaso āgamma sabbaso sannisinnenāti sambandhavasena tayo vikappā yuttā, sabbaso cakkavāḷasahassehi dasahi dasahīti pana aniṭṭhasādhanato paṭisedhito. Vajjitabbeti ye vajjetuṃ sakkā 『『atisammukhā atisamīpaṃ unnatappadeso』』ti, ete. Itare pana tassā parisāya mahantabhāvena na sakkā pariharituṃ.

『『Sabbañeyya…pe… samatthā』』ti vatvā tesaṃ desetabbappakārajānanasamatthāti vacanaṃ attanā paṭividdhākārassa dhammasāmināpi paresaṃ desetuṃ asakkuṇeyyattā vuttaṃ. Aññathā sabbepi sattā diṭṭhasaccā eva bhaveyyuṃ. Sabbañeyyadhammānaṃ yathāsabhāvajānanasamatthatādiyeva yathāvuttabalaṃ. Tesaṃ gahaṇasamatthataṃ dīpeti, adhikavacanamaññamatthaṃ bodhetīti adhippāyo.

6.Tathāgato vandanīyotiādinā 『『namassitvā』』tiādikiriyāvisesānaṃ taṃtaṃsuttānurodhena pavattitamāha. Sarīrasobhaggādīti ādi-saddena kalyāṇavākkaraṇatāādhipaccaparivārasampattiādi saṅgayhati.

7.Antaradhāpetvāti nirodhetvā. Nirodhanañcettha uppādakahetupariharaṇavasena tesaṃ anuppattikaraṇanti veditabbaṃ. Atthaṃ pakāsayissāmīti sambandhoti 『『sosetvā』』ti pubbakālakiriyāya aparakālakiriyāpekkhatāya vuttaṃ.

8.Dukkarabhāvaṃdīpetunti adukkarassa tathāabhiyācetabbatābhāvatoti adhippāyo. Pārājikasaṅghādisesānaṃ sīlavipattibhāvato thullaccayādīnañca yebhuyyena ācāravipattibhāvato ācārasīlānaṃ tathā yojanā katā, tathā cārittasīlassa ācārasabhāvattā itaraṃ sabhāveneva gahetvā dutiyā. Asakkuṇeyyanti visuddhācārādiguṇasamannāgatena sabrahmacārinā saddhammaciraṭṭhitatthaṃ sādaraṃ abhiyācitena tena ca abhidhammatthappakāsane samatthoti yāthāvato pamāṇitena tabbimukhabhāvo na sukaroti adhippāyo.

讓我幫您翻譯這段巴利文： "難道'以它'等"通過能力也顯示語境的力量,顯示依語境而知悲憫的對象。"隨意而行"這是說明前偈中取有限無限有情為對象的悲憫的原因。因為隨意而行是對一個或多個按願望而行。"這裡則取無限有情為對像"由此表明,在已成就的情況下,開始具有表示的作用,所以再說"于諸有情"來顯示這個特殊含義。以"不僅是天神"等也說明,雖然通過能力已得知悲憫的激勵是以有情為對像,但說"于諸有情"是爲了表明它是以無限有情為對象的這個特點。 "時間、處所、說法對像等的說明是外緣"說明時間等,所以說"在某時"等。"最後住在三十三天"這句話表明那神變不因其他聲音的臨近而中斷。"依此處的言說也不能"的意思是:因為在凡夫相續中也沒有斷除貪等對立,就像對無慾貪者說有情一樣,在凡夫相續中依斷除貪等對立而轉起,即使沒有那些,在世尊的相續中也依慣用而稱為神變,所以不能這樣說。依見解的斷除而成為正見者如裸行迦葉等,依見解顯示的無能而成為無辯才等如薩遮迦等。 3.所謂寒山即是"環繞須彌而住的由乾陀羅...梵山"等所說的諸山。 4-5.依關聯方式,"從一切處千個輪圍來,從一切處集會"有三種選擇是合適的,但"從一切處以十個十個千個輪圍"因不能成就所欲而被否定。"應當避免"是指那些能夠避免的"太靠前、太近、高處",其他的則因為那個集會的巨大而不能避免。 說了"一切所知...能"之後,說"能知應說的種種方式"是因為即使是法主也不能以自己證悟的方式向他人說法。否則一切有情都會成為已見真諦者。正如所說的力量即是能如實知一切所知法。顯示他們有能力領受,意思是額外的話表明另一個意義。 6"如來應受禮敬"等是說依各經而轉起"禮敬"等特殊動作。"身體莊嚴等"中"等"字包括美妙言辭、主權、眷屬圓滿等。 7"使消失"是使滅。這裡的滅應當理解為通過斷除生起因而使它們不再生起。"將顯明義理"是連線詞,這是因為"使乾枯"這個先時動作要求后時動作而說的。 8"為顯示難行"的意思是因為不難行的不應如此請求。因為波羅夷、僧殘屬於戒缺失,偷蘭遮等大多屬於行為缺失,所以把行為和戒這樣配對,同樣因為行持戒具有行為的性質,另一個本性就能把握,所以是第二種。"不能"的意思是:對於具足清凈行等功德的同梵行者,爲了正法久住而恭敬地請求,並且在顯明阿毗達摩義理上有能力,如此被如實衡量后,要回避他是不容易的。

9.Devadeva-saddassa attho paṭṭhānasaṃvaṇṇanāṭīkāyaṃ vipañcitoti na vitthārayimha.

13.Paṭhamasaṅgītiyaṃ yā aṭṭhakathā saṅgītāti vacanena sā bhagavato dharamānakālepi aṭṭhakathā saṃvijjati, tena pāṭho viya bhagavaṃmūlikāvāti viññāyati. 『『Abhidhammassā』』ti padaṃ 『『atthaṃ pakāsayissāmī』』ti etadapekkhanti 『『kassa pana sā aṭṭhakathā』』ti pucchitvā adhikāravasena tameva abhidhammapadaṃ ākaḍḍhati. Āvuttiādivasena vā ayamattho vibhāvetabbo.

1. Ariyamaggassa bojjhaṅgamaggaṅgajhānaṅgavisesaṃ pādakajjhānameva niyametītiādinayappavatto tipiṭakacūḷanāgattheravādo ādi-saddena vipassanāya ārammaṇabhūtā khandhā niyamenti, puggalajjhāsayo niyametīti evamādayo moravāpivāsimahādattattheratipiṭakacūḷābhayattheravādādayo saṅgayhanti. Tappakāsanenevāti abhidhammassa atthappakāsaneneva. Soti mahāvihāravāsīnaṃ vinicchayo. Tathāti asammissānākulabhāvena. Asammissānākulabhūto vā vinicchayo mahāvihāravāsīnaṃ santakabhāvena, etena abhidhammassa atthappakāsaneneva mahāvihāravāsīnaṃ vinicchayo idha abhinipphādīyatīti dasseti. Atha vā tappakāsanenevāti asammissānākulabhāvappakāsaneneva . Soti pakāsiyamāno abhidhammattho. Tathāti mahāvihāravāsīnaṃ vinicchayabhāvena. Imasmiṃ atthavikappe 『『asammissaṃ anākulaṃ atthaṃ pakāsayissāmī』』ti sambandhanīyaṃ.

17.Aññañcasabbaṃ atthappakāsanaṃ hotīti tosanaṃ hotīti attho. Tenevāha 『『sabbena tena tosanaṃ kataṃ hotī』』ti. Yuttarūpā yojanā.

Vīsatigāthāvaṇṇanā niṭṭhitā.

Nidānakathāvaṇṇanā

Paricchedo sattappakaraṇabhāvo. Sanniveso sattannaṃ pakaraṇānaṃ tadavayavānañca vavatthānaṃ. Sāgarehi tathā cintāti 『『imassa abhidhammassa gambhīrabhāvavijānanatthaṃ cattāro sāgarā veditabbā』』tiādinā nayena jalasāgarādīhi saha nayasāgaravicāro. 『『Satabhāgena sahassabhāgena dhammantarā dhammantaraṃ saṅkamitvā saṅkamitvā desesī』』tiādinā desanābhedehi abhidhammassa gambhīrabhāvakathā desanāhi gambhīratā.

『『Evaṃ temāsaṃ nirantaraṃ desentassā』』tiādinā desanākāle bhagavato sarīrassa yāpitākāravicāro desanā…pe… gahaṇaṃ. Tathā therassa…pe…pi cāti 『『abhidhamme vācanāmaggo nāmā』』tiādinā abhidhamme vācanāmaggassa sāriputtattherasambandhitatā tassa ca teneva uppāditatā. Yo hi bhagavatā devatānaṃ desitākāro, so aparicchinnavāranayatantitāya ananto aparimāṇo na bhikkhūnaṃ vācanāyoggo, yo ca therassa desitākāro, so atisaṃkhittatāya. Nātisaṅkhepanātivitthārabhūto pana pāṭhanayo therappabhāvito vācanāmaggoti.

Vacanatthavijānanenātiādinā kusalā dhammātiādipadānaññeva atthavaṇṇanaṃ akatvā abhidhamma-saddavicārassa sambandhamāha. 『『Ye te mayā dhammā abhiññā desitā. Seyyathidaṃ – cattāro satipaṭṭhānā…pe… sikkhitaṃ sikkhiṃsu dve bhikkhū abhidhamme nānāvādā』』tiādisuttavasena kiñcāpi bodhipakkhiyadhammā 『『abhidhammo』』ti vuccanti, dhamma-saddo ca samādhiādīsu diṭṭhappayogo, pariyattidhammo eva pana idha adhippetoti dassento 『『suttantādhikā pāḷīti attho』』ti āha. Tattha dhammabyabhicārabhāvena visesato abhidhammo viya suttantopi 『『dhammo』』ti vuccati. 『『Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto』』tiādīsu (dī. ni.

2.以"對於它的註釋"等方式顯示與"慈悲"等讚頌的關聯。其目的則應當依據前面所說的方法來了知。內在是指自己的內部,外在是指超出內部的部分。"慈悲"是指悲心,這樣說是因為"慈悲"一詞可以表示慈與悲,並考慮到將要說的問難。因為(修行者)是被它(悲心)所激勵,而不是被慈心所激勵,這是其意趣。因為是前面所說的重複,所以解釋"它"字的意義。"它"是指智慧,因為已經通過譬喻方式區別並完成了其作用,所以不需要再重複。在主要和次要之中說明主要的作用,所以不需要重複。兩個詞...等:意思是,當用表示悲心的"慈悲"一詞與"它"字同格使用時,"它"字不適合指其他法。非轉義詞的同格關係只有在有限定與被限定的關係時才存在,不然則不然,所以說"同格...存在"。這裡通過同格關係來證明限定與被限定的關係,而且這種同格關係不存在於具有不同格位的詞中,所以也通過相同格位來證明這一點,因此"慈悲...等"這句話是說明"慈悲"被限定的理由。因為它是主要的和普遍的,所以成為被限定的對象。其中,應當瞭解普遍性是指它表示世尊和其他人的悲心。"它的"是指"慈悲"一詞。雖然通過"主要的是智慧"等方式在前面的偈頌中智慧是主要的,但是因為不只是說"被它",而是作為"慈悲"的限定詞而說的,所以顯示即使對於次要的悲心,重複也是合適的。悲心的次要性是就前面偈頌而言的,但在這裡卻是主要的。因此說"被慈悲所激勵,即是主要的"。

1.216) aññattha ca sambhavato abhi-saddena nivattetabbatthaṃ dīpetuṃ 『『suttantā』』ti vuttaṃ. Nanu ca atirekavisesaṭṭhā bhinnasabhāvā yato te yathākkamaṃ adhikavicittapariyāyehi bodhitā, tasmā 『『dhammātirekadhammavisesaṭṭhehī』』ti bahuvacanena bhavitabbaṃ, na ekavacanenāti anuyogaṃ manasi katvā āha 『『dvinnampi…pe… ekavacananiddeso kato』』ti.

Payogameva nārahati upasagga-saddānaṃ dhātu-saddasseva purato payojanīyattā. Athāpi payujjeyya atimālādīsu ati-saddādayo viya. Evampi yathā 『『atimālā』』ti ettha samāsavasena anāvibhūtāya kamanakiriyāya visesako ati-saddo, na mālāya, evamidhāpi abhi-saddo na dhammavisesako yuttoti adhippāyo. Aññassapi hi upasaggassāti idaṃ ruḷhīvasena, atthe upasajjatīti vā upasaggassa anvatthasaññataṃ gahetvā vuttaṃ. Atichattādīsu hi ati-saddo idha upasaggoti adhippeto. Tattha yathā kalyāṇo pūjito vā puriso atipurisoti bhavati, evaṃ atirekavisesaṭṭhānampi kalyāṇapūjitatthabhāvasambhavato kalyāṇaṃ vā pūjitaṃ vā chattaṃ atichattanti saddanayo veditabbo. Kalyāṇapūjitabhāvā hi guṇavisesayogena icchitabbā. Guṇaviseso cesa yadidaṃ pamāṇātireko ca vicittarūpatā ca. Evañca pana katvā 『『akiriyāyapī』』ti vacanaṃ samatthitaṃ bhavati. Yathā ca atichattādīsu, evaṃ abhidhamma-saddepi daṭṭhabbaṃ. Anekatthā hi nipātāti. Tabbhāvadīpakattāti atirekavisesabhāvadīpakattā.

Ekato anāgatattāti idaṃ suttante ekato āgatānaṃ khandhāyatanādīnaṃ suttantabhājanīyassa diṭṭhattā 『『cha imāni, bhikkhave, indriyānī』』tiādinā (saṃ. ni.

1.216.爲了說明在其他處也存在而應當由"勝"字來否定的意義,所以說"經"。難道不是因為它們以增勝和特勝為意,性質不同,所以依次以增上、殊妙的方式來理解,因此應當用複數"以法增勝和法特勝為意",而不應用單數嗎?考慮到這個質問,所以說"兩者...用單數表示"。 不應當使用,因為字首詞只應當在詞根前使用。即使使用,也像"勝鬘"等中的"勝"字等一樣。即使這樣,就像在"勝鬘"中由於複合詞的緣故,"勝"字是修飾不明顯的行走動作而不是修飾鬘一樣,在這裡"勝"字也不適合作為法的修飾語,這是其意趣。"其他字首也"這是依慣用說的,或者是取"靠近意義"而說字首是依名稱的意義。因為在"勝傘"等中,"勝"字在這裡被理解為字首。其中,就像賢善或受尊敬的人成為"勝人"一樣,應當瞭解在"勝傘"中也有這樣的語言規則:因為增勝和特勝的意義可能具有賢善或受尊敬的性質,所以賢善的或受尊敬的傘就成為"勝傘"。因為賢善和受尊敬的性質應當與功德特殊性相應。這功德特殊性就是超過量度和形態殊妙。這樣理解的話,"對非動作也"這句話就得到了證成。就像在"勝傘"等中一樣,在"勝法"這個詞中也應當如此理解。因為不變詞有多種意義。"因為顯示那種性質"是因為顯示增勝和特殜的性質。 "因為不是一起出現"這是因為看到在經中一起出現的蘊處等是經的分類,"諸比丘,這六根"等。

5.495-496) cakkhādīnaṃ channaṃ itthindriyādīnaṃ tiṇṇaṃ sukhindriyādīnaṃ pañcannaṃ saddhindriyādīnaṃ pañcannaṃ anaññātaññassāmītindriyādīnañca tiṇṇaṃ vasena visuṃ visuṃ suttantabhāvena āgatattā ekasuttabhāvena anāgatānaṃ bāvīsatiyā indriyānaṃ suttantabhājanīyassa adiṭṭhattā ca vuttaṃ, na suttante ekato āgamanassa suttantabhājanīyassa kāraṇattā. Suttante ekato sabbena sabbañca anāgatā hi bhūmantaraparicchedapaṭisambhidā suttantabhājanīyavasena vibhattā dissanti, ekato āgatāni ca sikkhāpadāni tathā na vibhattāni. Veramaṇīnaṃ viya pana sabhāvakiccādivibhāgavinimutto bāvīsatiyā indriyānaṃ samāno vibhajanappakāro natthi, yo suttantabhājanīyaṃ siyāti indriyavibhaṅge suttantabhājanīyaṃ natthīti yuttaṃ siyā.

Yadipi paccayadhammavinimutto paccayabhāvo nāma natthi, yathā pana pavatto paccayadhammo paccayuppannadhammānaṃ paccayo hoti, so tassa pavattiākāraviseso hetuādibhāvo tato añño viya paccayadhammassa paccayabhāvoti vutto, so ca 『『avijjāpaccayā saṅkhārā sambhavantī』』tiādīsu padhānabhāvena vutto. Tattha ca guṇībhūtā hetuhetuphalabhūtā avijjāsaṅkhārādayoti vuttaṃ 『『paccayabhāvo uddiṭṭho』』ti. Uddiṭṭhadhammānantiādi uddesena paricchinnānaṃyeva khandhādīnaṃ khandhavibhaṅgādīsu pañhapucchakanayo dassito, na ito aññathāti katvā vuttaṃ.

Suttante saṅgītisuttantādike. Pañca sikkhāpadāni pāṇātipātā…pe… pamādaṭṭhānā veramaṇīti evaṃ uddiṭṭhāni. Añño pana veramaṇīnaṃ vibhajitabbappakāro natthīti idaṃ atītāniccādivibhāgo veramaṇīnaṃ khandhāyatanādīsu antogadhattā tabbaseneva vijānitabbo, tato pana añño abhidhammanayavidhuro veramaṇīnaṃ vibhajitabbappakāro natthīti adhippāyena vuttaṃ. Tathā ca paṭisambhidāmagge 『『cakkhuṃ aniccaṃ…pe… jarāmaraṇaṃ anicca』』nti anupadadhammasammasanakathāyaṃ na veramaṇiyo uddhaṭā.

Nanu dhammasaṅgaṇīdhātukathādīnampi vasena abhidhammapāḷiyā atirekavisesabhāvo dassetabboti? Saccametaṃ, so pana ekantaabhidhammanayanissito avuttopi siddhoti katvā na dassito. Etena vā nidassanena sopi sabbo netabbo. Abhidhammanayasāmaññena vā abhidhammabhājanīyapañhapucchakehi so vutto evāti na vuttoti daṭṭhabbo.

Pañhavārāti pucchanavissajjanavasena pavattā pāḷinayā. Etthevāti dhammahadayavibhaṅge eva. Apekkhāvasikattā appamahantabhāvassa yato appamattikā mahādhātukathātanti dhammahadayavibhaṅgavacanavasena avasesā, taṃ dassanatthaṃ 『『dhammahadayavibhaṅge anāgantvā mahādhammahadaye āgatatantito』』ti vuttaṃ. Dhammahadaya…pe… āgatatantito rūpakaṇḍadhātuvibhaṅgādīsu anāgantvā mahādhātukathāyaṃ āgatatanti appamattikāvāti sambandho . Atha dhātukathāya vitthārakathā mahādhātukathā dhammahadayavibhaṅge anāgantvā mahādhammahadaye āgatatantito dhātukathāyaṃ anāgantvā mahādhātukathāya āgatatanti appamattikāvāti yojetabbaṃ.

5.495-496.這是說在經中,眼等六根、女根等三根、樂根等五根、信根等五根、未知當知根等三根,是分別作為不同的經而出現的,而二十二根不是作為一部經出現的,所以沒有看到經分別,並不是在經中一起出現就是經分別的原因。因為在經中既不是全部一起出現,也不是全部都沒有出現的界限分別,在經分別的方式中可以看到,而一起出現的學處則沒有如此分別。但是,就像諸離一樣,二十二根沒有離開自性、作用等分別的相同分別方式,這樣就不會有經分別,所以在根分別中沒有經分別是合適的。 雖然離開緣法就沒有所謂的緣性,但是已生起的緣法成為所緣法的緣的方式,那個作為因等的特殊生起方式,就像與緣法不同一樣說是緣法的緣性,它在"以無明為緣而有行生起"等中作為主要而說。其中作為屬性的是因與因果性的無明、行等,所以說"緣性被說示"。"已說示諸法"等是說只對已被說示所限定的蘊等,在蘊分別等中顯示問答方式,不是從這裡另外說的。 在經中即相應經等。"五學處是離殺生...離放逸處"如是說示。"但是諸離沒有其他應當分別的方式"這是說:諸離包含在過去無常等分別、蘊處等中,應當依那個方式來了知,但是除此之外沒有與阿毗達摩方式不同的諸離應當分別的方式,這是其意趣。因此在《無礙解道》中"眼無常...老死無常"等逐一法觀察的說明中沒有提到諸離。 難道不應當依據法集論、界論等來顯示阿毗達摩聖典的增勝和特勝性嗎？這是真的,但是因為那完全依賴阿毗達摩方式,即使不說也已成就,所以沒有顯示。或者應當以這個例子來理解那一切。或者應當理解:以阿毗達摩方式的共性,通過阿毗達摩分別和問答已經說了,所以沒有說。 問分是依問答方式而轉起的聖典方式。"就在這裡"即只在法心分別中。因為依期待而有小大的性質,所以說"從不來於法心分別而來於大法心的論"是爲了顯示餘下的是小大界論。法心...來於論,即從不來於色蘊、界分別等而來於大界論的論是少量的,這是相聯繫的。或者應當配合:界論的廣說是大界論,從不來於法心分別而來於大法心的論,從不來於界論而來於大界論的論是少量的。

Upalabbhatīti anulomapaccanīyapañcakassa, nupalabbhatīti paccanīyānulomapañcakassa upalakkhaṇavasena vuttaṃ. Saccikaṭṭhaṃ nissayanti 『『sabbatthā』』tiādinā desādianāmasanena rūpādisattapaññāsadhammappabhedaṃ saccikaṭṭhameva nissayabhūtaṃ. Sabbatthāti etthāpi 『『upalabbhati nupalabbhatīti paṭiññāya gahitāya paṭikkhepaggahaṇattha』』nti ānetvā sambandhanīyaṃ, tathā sabbadā sabbesūti etthāpi. Yadi khandhāyatanādayo gahitā aṭṭhakathāyaṃ āgatanayena, atha pana vuttanti sambandho. Yo saccikaṭṭhoti saccikaṭṭhanissayaṃ upalakkheti. Etehīti etehi vacanehi. Saccikaṭṭhadesakālappadesehi kathaṃ saccikaṭṭhādīnaṃ padeso ekadesabhūto sabboti vuccati? Padesānaṃ puthuttā. 『『Sabbesu padesesū』』ti paccekaṃ bhedāmasanavasena cāyaṃ pañho pavattoti na purimehi avaseso.

Upalabbhati…pe… micchāti ekanti upalabbhatīti paṭiññāggahaṇapaṭikkhepaggahaṇaniggaṇhanānaṃ anulomapaṭilomato paṭiññāṭhapananiggahapāpanāropanānañca vasena pavattā tanti paṭhamapañcakassa ekaṃ aṅgaṃ eko avayavoti attho. Evaṃ sesesupi netabbaṃ. Niggahassa suniggahabhāvaṃ icchato sakavādino 『『tvaṃ ce pana maññasi vattabbe kho puggalo nupalabbhatī』』tiādinā (kathā. 3) paṭiññāṭhapanena, tena 『『tava tattha hetāya paṭiññāya hevaṃ paṭijānanto hevaṃ niggahetabbe atha taṃ niggaṇhāma suniggahito ca hotī』』ti vatvā 『『hañci puggalo nupalabbhatī』』tiādinā (kathā. 2) paravādino attano paṭikammaṃ yathā sakavādī na nibbeṭheti, evaṃ karaṇaṃ paṭikammaveṭhanaṃ. Paravādino paṭikammassa duppaṭikammabhāvaṃ icchato sakavādino taṃnidassanena 『『eso ce dunniggahito heva』』nti paṭikammanidassanena, 『『vattabbe kho puggalo upalabbhati…pe… paramatthenāti (kathā. 1). No ca mayaṃ tayā tattha hetāya paṭiññāya hevaṃ paṭijānanto hevaṃ niggahetabbā. Atha amhe niggaṇhāsi dunniggahitā ca homā』』ti vatvā 『『hañci puggalo upalabbhatī』』tiādinā (kathā. 5) niggahassa dunniggahitabhāvadassanena aniggahitabhāvakaraṇaṃ niggahanibbeṭhanaṃ. 『『Tena hi yaṃ niggaṇhāsi hañci puggalo upalabbhatī』』tiādiṃ vatvā 『『tena hi ye kate niggahe se niggahe dukkaṭe sukate paṭikamme sukatā paṭipādanā』』ti sakavādino niggahassa, aniggahabhāvāropanena attano paṭikammassa supaṭikammabhāvakaraṇena ca sakavādino niggahassa chedo vināsanaṃ puggalavādanisedhanavasena samuṭṭhitattā. Dhammatāya anulomanavasena uṭṭhahitvā tabbilomanavasena pavatto anulomapaccanīkapañcako vuttavipariyāyena dutiyapañcako veditabbo.

讓我為您翻譯這段巴利文： "被理解"是依標示順逆五法而說的,"不被理解"是依標示逆順五法而說的。"依真實義"即如"一切處"等,不提及處等名稱,是以色等五十七法差別的真實義作為所依。在"一切處"中也應當引入"取'被理解、不被理解'的主張爲了否定的理解"來連線,同樣在"一切時、一切"中也是如此。如果取蘊處等是依註釋書中所說的方式,那麼就這樣說,這是相聯繫的。"凡是真實義"是標示真實義所依。"以這些"即以這些言語。真實義的處所時間處所,如何說真實義等的處所是整體的一部分？因為處所是多的。這個問題是依"在一切處所"各別不提及差別而轉起的,所以與前面的沒有剩餘。 "被理解...錯"一個:意思是"被理解"這一主張的取、否定、責難依順逆,以及主張的成立、責難的達成、歸責而轉起的論,是第一個五法的一個支分,一個部分。在其餘的情況中也應當如此理解。對於想要責難成為善責難的自說者來說,以"如果你認為應說補特伽羅不被理解"等方式確立主張,由此說"你在那裡以這個主張如此承認,如此應當被責難,因此我們責難你,這就成為善責難",然後以"如果補特伽羅不被理解"等方式使對方的反駁如何不能解脫,這樣做就是反駁的纏繞。對於想要對方的反駁成為惡反駁的自說者來說,以那個例證"如果這是惡責難"這個反駁的例證,"應說補特伽羅被理解...以勝義。而我們不應當被你在那裡以這個主張如此承認而如此責難。然而你責難我們,我們就成為惡責難",然後以"如果補特伽羅被理解"等方式顯示責難的惡責難性,作成不被責難,這就是責難的解脫。說"因此你責難:如果補特伽羅被理解"等,然後說"因此在所作的責難中,那責難是惡作,反駁是善作,論證是善作",通過歸責自說者的責難為不責難,使自己的反駁成為善反駁,切斷自說者的責難,因為是依否定補特伽羅論而生起的。順逆五法依法性順應而生起,然後依違逆而轉起,逆順第二個五法應當依所說的相反方式來理解。

Tadādhāroti te saccikaṭṭhaparamatthā rūpādayo ādhārā etassāti tadādhāro. Etena 『『rūpasmiṃ attā』』ti evaṃpakāro puggalavādo dassito hoti. Tesaṃ vā ādhārabhūtoti etena 『『attani rūpa』』nti evaṃpakāro. Aññatra vā tehīti tehi rūpādīhi vinā. Ādhārādheyyādibhāvena asaṃsaṭṭho visuṃyeva vinā. Tena sattādiguṇehi avokiṇṇo purisoti evamādiko. Taṃsāmibhūtatāya vā tadadhīnabhāvena 『『aññatra vā tehī』』ti vuttanti 『『rūpavā attā』』ti evaṃpakāro puggalavādo dassitoti veditabbo. Anaññoti etena 『『rūpaṃ attā』』ti evaṃpakāro. Ruppanādisabhāvo rūpakkhandhādīnaṃ visesalakkhaṇaṃ, sappaccayādisabhāvo sāmaññalakkhaṇaṃ. Rūpādito añño anañño vā aññatte ca tadādhārādibhūto upalabbhamāno āpajjatīti anuyuñjati sakavādī pakārantarassa asambhavato. Puggalavādī puggalassa rūpādīhi na aññattaṃ icchati rūpādi viya paccakkhato anumānato vā gāhayituṃ asakkuṇeyyattā tassa ca kārakavedakabhāvassa ayujjamānakattā. Nāpi anaññattaṃ ruppanasappaccayādisabhāvappasaṅgato puggalasseva abhāvappasaṅgato ca. Yatheva hi na vinā indhanena aggi paññāpiyati, na ca aññaṃ indhanato aggiṃ sakkā paṭijānituṃ, nāpi anaññaṃ. Yadi hi añño siyā, na uṇhaṃ indhanaṃ siyā. Atha anañño, niddahitabbaṃyeva dāhakaṃ siyā. Evameva na vinā rūpādīhi puggalo paññāpiyati, na ca tehi añño, nāpi anañño sassatucchedabhāvappasaṅgatoti laddhiyaṃ ṭhatvā puggalavādī 『『na hevā』』ti paṭikkhipati. Tattha aggindhanopamā tāva yadi lokavohārena vuttā, apaḷittaṃ kaṭṭhādiindhanaṃ niddahitabbañca, paḷittaṃ bhāsuruṇhaṃ aggi dāhakañca, tañca ojaṭṭhamakarūpaṃ purimapacchimakālikaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ, yadi evaṃ puggalo rūpādīhi añño anicco ca āpanno. Atha paramatthato, tasmiṃyeva kaṭṭhādike paḷitte yaṃ usumaṃ so aggi, taṃsahajātāni tīṇi bhūtāni indhanaṃ, evampi siddhaṃ lakkhaṇabhedato aggindhanānaṃ aññattanti aggi viya indhanato rūpādīhi añño puggalo anicco ca āpannoti byāhatāti veditabbaṃ.

Puggalo upalabbhatīti paṭijānantassa pakārantarassa asambhavato vuttesu pakāresu ekena pakārena upalabbhamāno upalabbhatīti 『『āpanna』』nti vuttaṃ 『『paṭiññāya ekattāpanna』』nti. Ekattāpannattā eva appaṭikkhipitabbaṃ, puggale paṭisiddhe tadabhinivesopi ayāthāvato puggalavādino gahitākārasuññatāvibhāvanena sakaṭṭhānato cāvito paṭisedhito eva nāma hotīti vuttaṃ 『『puggaladiṭṭhiṃ paṭisedhento』』ti. Puggaloyeva vā tathā passitabbattā diṭṭhi. 『『Sāmī nivāsī kārako vedako nicco dhuvo』』ti abhinivesavisayabhūto hi parikappamattasiddho puggalo idha paṭikkhipīyati, 『『na cattārome, bhikkhave, puggalā』』tiādinā vuttavohārapuggaloti ananuyogo ākāsakusumassa rattanīlādibhāvavicāraṇā viyāti attho. Pubbe 『『nupalabbhatī』』ti paṭijānitvā visesacodanāya anāpajjanato puna 『『na hevā』』ti paṭikkhepo paṭiññāya āpajjanaleso. Vañjhāputtakassa dīgharassatānuyogassa viya sabbena sabbaṃ paramatthato anupalabbhamānassa puggalassa rūpādīhi aññānaññatānuyogassa ananuyogabhāvo eva idha aviparītattho.

我來幫您將這段巴利文翻譯成中文： 其中"以彼為所依"是指以色等勝義諦諸法為所依，故稱"以彼為所依"。由此表明"在色中有我"這樣的補特伽羅論。或者"成為彼等所依"，由此表明"在我中有色"這樣的論點。"離彼等"即離開色等諸法。作為能依所依等關係而不相雜，完全分離。由此表明"人是不被七德等所染"等說法。或因為是彼等之主，以依屬關係而說"離彼等"，應知由此表示"有色之我"這樣的補特伽羅論。"非異"由此表明"色即是我"這樣的論點。變壞等性質是色蘊等的特相，有緣等性質是共相。 正論者追問說：若離色等而可得，則補特伽羅或異於色等或不異於色等，而為彼等所依等，因為別無其他情況。補特伽羅論者不承認補特伽羅異於色等，因為不能如色等那樣通過現量或比量來把握，且其作者與感受者的性質也不相應。也不承認不異，因為會導致補特伽羅具有變壞有緣等性質，且會導致補特伽羅本身不存在。就如同離開燃料不能施設火，既不能說火異於燃料，也不能說不異。若是異者，燃料就不會變熱。若是不異者，能燒者就成為所燒者。同樣，離開色等不能施設補特伽羅，既不異於彼等，也不不異，因為會導致常見或斷見。基於這樣的見解，補特伽羅論者回答說"不然"。其中，關於火與燃料的比喻，若從世俗言說而言，未燃的木等燃料為所燒，已燃之火明亮熾熱為能燒，那是由八種色法組成的前後相續、無常、有為、緣生之法，如此則補特伽羅成為異於色等且無常。若從勝義而言，在已燃的木等中的熱即是火，與之俱生的三大種為燃料，如此也成立火與燃料因特相差異而有異性，應知補特伽羅如火異於燃料般異於色等且無常，[補特伽羅論者的說法]有矛盾。 對於承認補特伽羅可得者，因無其他情況，故在所說諸相中以某一相而可得，故說"落入"，即"落入與承認相同"。正因為落入相同，故不可否認，因為若否定補特伽羅，則對之的執著也因顯示所執相為空而從自處動搖而被否定，故說"否定補特伽羅見"。或者補特伽羅因應如是見故稱為見。此處否定的是遍計所執、僅由分別而成的補特伽羅，即所執著的"主宰者、居住者、作者、感受者、常住、堅固"之對象，而非如"諸比丘，此四補特伽羅"等所說的世俗補特伽羅，故此質難如同詢問虛空之花的紅藍等性質。先前承認"不可得"，因特殊質難而不陷入，再說"不然"否定，這是承認的託詞。如同追問石女之子的長短一樣，對於在勝義諦中完全不可得的補特伽羅追問其與色等的異不異性，這才是此處不顛倒的意義。

Yaṃkāraṇāti etena 『『yatonidāna』』nti ettha vibhattialopo daṭṭhabboti dasseti. Ajjhācarantīti abhibhavanti. Abhinandanādayo taṇhādīhi yathāsaṅkhyaṃ yojetabbā, taṇhādiṭṭhīhi vā abhinandanajjhosānāni, tīhipi abhivadanaṃ avisesena vā tīhipi tayo yojetabbā. Ettha ce natthi abhinanditabbantiādinā abhinandanādīnaṃ abhāvasūcanena phalūpacārato abhinandanādīnaṃ samucchedapaṭippassaddhibhūtaṃ maggaphalaṃ vuccati, taṃ paccāmasanañca esevāti idanti katvā vuttaṃ 『『abhi…pe… phalaṃ vā』』ti.

『『Ñāyatīti jāna』』nti ukkaṃsagativijānanena niravasesaṃ ñeyyajātaṃ pariggayhatīti tabbisayāya jānātikiriyāya sabbaññutaññāṇameva karaṇaṃ bhavitumarahatīti 『『sabbaññutaññāṇena jānitabbaṃ jānātī』』ti vuttaṃ. Atha vā pakaraṇavasena, 『『bhagavā』』ti saddantarasannidhānena vā ayaṃ attho vibhāvetabbo. Passaṃ passatīti etthāpi eseva nayo. Jānantāpi vipallāsavasena jānanti titthiyā paṭhamajjhānaarūpajjhānehi kāmarūpapariññāvādino. Jānanto jānātiyeva bhagavā anāgāmiarahattamaggehi taṃpariññāvāditāya. Ayañca attho dukkhakkhandhasuttavasena (ma. ni.

我來幫您將這段巴利文翻譯成中文： "由何因"這裡表示在"由何緣"中應當看到省略了語尾變化。"勝解"即是勝過。喜樂等應當分別與貪愛等相配，或者喜樂與執取與貪愛見相配，或稱揚與三者都相配，或者不分別地將三者與三者相配。這裡若說"無可喜樂"等，以表示無喜樂等，是以果為名而說斷除和止息喜樂等的道果，這種指稱就是"這個"，故說"喜樂...乃至...果"。 "由了知而知"是指以最勝的智慧遍知而完全把握一切所知之事，因此唯有一切智智才配作為這種知的工具，所以說"以一切智智而知所應知"。或者依據上下文，或因為有"世尊"這個詞的鄰近，應當解釋此義。在"見而見"這裡也是同樣的道理。外道雖然也知道，但是由於顛倒而知，他們以初禪、無色禪主張了知欲界色界。世尊則是真實了知，因為以不還道、阿羅漢道而了知。這個意義應當依據苦蘊經（中部）[來理解]。

1.163, 175 ādayo) vibhāvetabbo. Paññācakkhunā uppannattā vā cakkhubhūto. Ñāṇabhūtotiādīsupi eseva nayo. Atha vā dibbacakkhuādikaṃ pañcavidhampi cakkhuṃ bhūto pattoti cakkhubhūto. Evaṃ ñāṇabhūtotiādīsupi daṭṭhabbaṃ. Sāmukkaṃsikāya dhammadesanāya sātisayo bhagavato vattuādibhāvoti vuttaṃ 『『catusaccadhamme vadatīti vattā』』tiādi. 『『Pavattā』』ti ettha pa-kārassa pakaṭṭhatthataṃ dassetuṃ 『『ciraṃ…pe… pavattā』』ti āha. Niddhāretvā netā ninnetā.

『『Ekūnanavuti cittānī』』ti vuttā cittasahacariyāya yathā 『『kuntā pacarantī』』ti. Tesañca pāḷipadesānaṃ ekekaṃ padaṃ uddharitvāpi kiñcāpi kusalattikapadāniyeva uddharitvā cittuppādakaṇḍe cittāni vibhattāni, kusalattikena pana sabhāvadhammasaṅgahitānaṃ sesattikadukapadānaṃ asaṅgahitānaṃ abhāvato kusalattikapaduddhārena nayadassanabhūtena itarattikadukapadānipi uddhaṭānevāti vuttaṃ. Evañca katvā mātikāggahaṇaṃ samatthitaṃ bhavati.

So ca dhammoti 『『tayo kusalahetū』』tiādīsu (dha. sa. 1060) purimāya purimāya pāḷiyā pacchimā pacchimā atthaniddesoti vuttaṃ. 『『Samānentī』』tisaddassa paṭapaṭāyati-saddassa viya saddanayo daṭṭhabboti dassetuṃ 『『samānaṃ karontī』』ti vuttaṃ. Samānakaraṇañca ūnapakkhipanena adhikāpanayanena vā hoti, idha ūnapakkhipanenāti dassetuṃ 『『pūrentī』』ti vuttaṃ. Samānetabbanti etthāpīti 『『paṭṭhānaṃ samānetabba』』nti ettha.

Balavatā ñāṇavegena abhidhammapaccavekkhaṇavasappavattena. Balavato ñāṇavegassa sabbakilesakkhepanavasappavattassa. Gambhīrameva gambhīragataṃ diṭṭhigatantiādīsu viya. Niravasesenāti na kañci avasesetvā. Pañcakhīlarahitenāti pañcacetokhīlarahitena.

Ekādhikesuaṭṭhasu kilesasatesūti 『『jātimado』』tiādinā ekakavasena āgatā tesattati, 『『kodho ca upanāho cā』』tiādinā dukavasena chattiṃsa, 『『tīṇi akusalamūlānī』』tiādinā tikavasena pañcādhikaṃ sataṃ, 『『cattāro āsavā』』tiādinā catukkavasena chappaññāsa, 『『pañcorambhāgiyāni saṃyojanānī』』tiādinā pañcakavasena pañcasattati, 『『cha vivādamūlānī』』tiādinā chakkavasena caturāsīti, 『『satta anusayā』』tiādinā sattakavasena ekūnapaññāsa, 『『aṭṭha kilesavatthūnī』』tiādinā aṭṭhakavasena catusaṭṭhi, 『『nava āghātavatthūnī』』tiādinā navakavasena ekāsīti, 『『dasa kilesavatthūnī』』tiādinā dasakavasena sattati, 『『ajjhattikassuppādāya aṭṭhārasa taṇhāvicaritānī』』tiādinā aṭṭhārasakavasena aṭṭhasatanti evaṃ ekādhikesu aṭṭhasu kilesasatesu. Sesā tenavutādhikaṃ chasataṃ kilesā. Te brahmajālasuttāgatāhi dvāsaṭṭhiyā diṭṭhīhi saha pañcapaññāsādhikaṃ sattasataṃ honti.

Atha vā cuddasekantākusalā, pañcavīsati kusalābyākatasādhāraṇā, cuddasa kusalattikasādhāraṇā, upacayādidvayaṃ ekaṃ katvā sattavīsati rūpāni cāti ime asīti dhammā, imesu bhāvadvaye ekaṃ ṭhapetvā ajjhattikā ekūnāsīti, bāhirā ekūnāsītīti sabbepi aṭṭhapaññāsādhikaṃ sataṃ honti. Imesu ekekasmiṃ dasannaṃ dasannaṃ kilesānaṃ uppajjanato asītiadhikaṃ diyaḍḍhakilesasahassaṃ honti.

我來 完整翻譯這段巴利文： 由於以慧眼而生，故為具眼者。在"具智"等中也是同樣的道理。或者成就並獲得天眼等五種眼，故為具眼者。在"具智"等中也應當如此理解。因為世尊以無上的說法而有殊勝的說者等性質，故說"說四諦法故為說者"等。關於"轉起者"，為顯示"pa"字的殊勝義，故說"長時...乃至...轉起者"。"引導者"是引領者、導引者。 說"八十九心"是因與心相應，如說"矛執行"。雖然在舉出那些聖典章節的每一詞時，只舉出善等三法的詞，在心生起品中分別諸心，但因善等三法包含了本性諸法，其餘三法二法的詞也無不包含，故說善等三法舉例作為顯示方法，其他三法二法的詞也都被舉出。如此則攝頌也得到合理解釋。 "此法"是指在"三善根"等中，後面的經文是前面經文的義釋。為顯示"相等"這個詞應當如"paṭapaṭāyati"這樣理解語法，故說"使相等"。使相等是通過補充不足或去除多餘而成，這裡是通過補充不足，故說"圓滿"。"應當相等"也是如此，即在"應當相等趣"中。 以強大的智慧之力，由阿毗達摩觀察力而生起。以強大的智慧之力，由斷除一切煩惱力而生起。深奧即是深入，如在見解等中。"無餘"即不遺留任何。"離五荊棘"即離五種心的荊棘。 在八百零一種煩惱中：以"生慢"等單法而來的七十三種，以"忿與恨"等雙法而來的三十六種，以"三不善根"等三法而來的一百零五種，以"四漏"等四法而來的五十六種，以"五下分結"等五法而來的七十五種，以"六爭論根"等六法而來的八十四種，以"七隨眠"等七法而來的四十九種，以"八煩惱事"等八法而來的六十四種，以"九嗔恨事"等九法而來的八十一種，以"十煩惱事"等十法而來的七十種，以"內生起的十八愛行"等十八法而來的一百零八種，如是在八百零一種煩惱中。其餘六百九十三種煩惱與《梵網經》中的六十二種見合為七百五十五種。 或者十四種純不善，二十五種善與無記共有，十四種善等三法共有，增長等二法合為一，再加二十七種色法，這些共八十法。在這些法的兩種狀態中除去一種，內的七十九，外的七十九，總共一百五十八。在這些每一法中各生起十種煩惱，故成一千五百八十種煩惱。

Atha vā tepaññāsa arūpadhammā, aṭṭhārasa rūparūpāni, ākāsadhātu, lakkhaṇarūpāni cāti pañcasattati dhammā ajjhattabahiddhābhedato paññāsasataṃ honti. Tattha ekekasmiṃ dasa dasa kilesātipi diyaḍḍhakilesasahassaṃ. Tathā ettha vedanaṃ sukhindriyādivasena pañcavidhaṃ katvā sattapaññāsa arūpadhammā, aṭṭhārasa rūparūpāni cāti pañcasattati vipassanūpagadhammā ajjhattabahiddhābhedato paññāsasataṃ honti. Etesu ekekasmiṃ dasa dasa kilesātipi diyaḍḍhakilesasahassaṃ.

Aparo nayo – dvādasaakusalacittuppādesu paṭhame cha kilesā, dutiye satta, tatiye cha, catutthe satta, pañcame cha, chaṭṭhe satta, sattame cha, aṭṭhame satta, navame pañca, dasame cha, ekādasame pañca, dvādasame cattāroti sabbe dvāsattati, ime pañcadvārikā pañcasu rūpādīsu ārammaṇesu ekekasmiṃ dvāsattatīti saṭṭhiadhikāni tīṇi satāni, manodvārikā pana chasu ārammaṇesu ekekasmiṃ dvāsattati dvāsattatīti katvā dvattiṃsādhikāni cattāri satāni, sabbānipi dvānavutiadhikāni sattasatāni, tāni ajjhattabahiddhāvisayatāya caturāsītiadhikaṃ diyaḍḍhakilesasahassaṃ hontīti veditabbaṃ.

Atha vā rūpārammaṇādīni pañca, avasesarūpavedanāsaññāsaṅkhāraviññāṇavasena pañca dhammārammaṇakā sesā cāti dasa, te ajjhattabahiddhābhedato vīsati, paññatti cāti ekavīsatiyā ārammaṇesu dvāsattati dvāsattati kilesāti dvādasādhikaṃ diyaḍḍhakilesasahassaṃ honti.

Atha vā dvādasasu akusalacittuppādesu paṭhame vīsati dhammā, dutiye dvāvīsati, tatiye vīsati, catutthe dvāvīsati, pañcame ekūnavīsati, chaṭṭhe ekūnavīsati, sattame ekūnavīsati, aṭṭhame ekavīsati, navame ekūnavīsati, dasame ekavīsati, ekādasame soḷasa, dvādasame soḷasāti sabbe akusaladhammā chattiṃsādhikāni dve satāni, ime chasu ārammaṇesu paccekaṃ chattiṃ sādhikāni dve satāni, sabbe soḷasādhikāni cattāri satāni ca sahassaṃ hontīti evampi diyaḍḍhakilesasahassaṃ veditabbaṃ.

Itaresanti taṇhāvicaritānaṃ 『『atītāni chattiṃsā』』tiādinā atītādibhāvāmasanato. Khepaneti ariyamaggena samucchindane. 『『Diyaḍḍhakilesasahassaṃ khepetvā』』ti hi vuttaṃ. Paramatthato atītādīnaṃ maggena appahātabbattā 『『atītādibhāvāmasanā aggahaṇaṃ khepane』』ti vuttaṃ. Yaṃ pana paṭṭhāne 『『dassanena pahātabbo dhammo dassanena pahātabbassa dhammassa anantarapaccayena paccayo』』tiādinā tike, tathā dassanena pahātabbātītatikatike 『『atītā dassanena pahātabbā』』tiādinā ca tīsu kālesu dassanādipahātabbavacanaṃ kataṃ, taṃ atītādīnaṃ saṃkiliṭṭhatāya apāyagamanīyatāya ca dassanapahātabbehi niratisayattā vuttanti daṭṭhabbaṃ.

以下是巴利文的完整直譯: 1. 或者說,五十三種無色法、十八種實色、虛空界和相色,這七十五法按內外區分就成為一百五十法。其中每一法各有十種煩惱,總共就是一千五百煩惱。同樣,在這裡把受分為樂根等五種,就有五十七種無色法,加上十八種實色,共七十五種可作觀察的法,按內外區分就成為一百五十法。在這些法中每一法各有十種煩惱,總共也是一千五百煩惱。 2. 另一種演算法 - 在十二種不善心生起中:第一種有六種煩惱,第二種有七種,第三種有六種,第四種有七種,第五種有六種,第六種有七種,第七種有六種,第八種有七種,第九種有五種,第十種有六種,第十一種有五種,第十二種有四種,總共七十二種。這些是五門心對色等五種所緣,每種所緣各有七十二種煩惱,總共三百六十種。而意門心對六種所緣,每種所緣各有七十二種煩惱,總共四百三十二種。全部加起來就是七百九十二種。這些按內外所緣分,就成為一千五百八十四種煩惱,應當如是了知。 3. 或者說,色所緣等五種,加上其餘的色、受、想、行、識等五種法所緣,總共十種。這些按內外區分就成為二十種,再加上概念,總共二十一種所緣。在這二十一種所緣中,每種各有七十二種煩惱,總共就是一千五百一十二種煩惱。 4. 或者說,在十二種不善心生起中:第一種有二十法,第二種有二十二法,第三種有二十法,第四種有二十二法,第五種有十九法,第六種有十九法,第七種有十九法,第八種有二十一法,第九種有十九法,第十種有二十一法,第十一種有十六法,第十二種有十六法,所有不善法共二百三十六法。這些在六種所緣中每種各有二百三十六法,總共就是一千四百一十六法。這樣也可以理解為一千五百煩惱。 5. "其他的"是指渴愛的種種行相,因為它們不執取過去等的狀態,如"過去的三十六"等。"斷除"是指以聖道完全斷除。因為說"斷除一千五百煩惱"。從究竟義來說,過去等不能被道所斷,所以說"在斷除時不執取過去等的狀態"。而在《發趣論》中說"見所斷法是見所斷法的無間緣"等三法,同樣在見所斷過去等三法中說"過去的見所斷"等,這是因為過去等的染污性和導向惡趣的性質與見所斷法無二無別,應當如是理解。

Na bhāsitatthavacananti idaṃ 『『hitapariyāyavacana』』nti etena nivattitassa ekadesakathanaṃ. Yathā hi ayaṃ attha-saddo na bhāsitatthavacanaṃ, evaṃ visayappayojanādivacanampi na hotīti. Yathāvuttassāti hitapariyāyassa. 『『Na haññadatthatthipasaṃsalābhā』』ti padassa niddese 『『attattho vā parattho vā』』tiādinā (mahāni. 69) kiñcāpi suttanirapekkhaṃ attatthādayo vuttā suttatthabhāvena aniddiṭṭhattā, tesu pana ekopi atthappabhedo suttena dīpetabbataṃ nātikkamatīti āha 『『te suttaṃ sūcetī』』ti. Imasmiṃ vikappe attha-saddo bhāsitatthavacanampi hoti. Purimakā hi pañca atthappabhedā hitapariyāyā, tato pare cha bhāsitatthappabhedā, pacchimakā pana ubhayasabhāvā. Tattha duradhigamatāya vibhāvane aladdhagādho gambhīro, na vivaṭo guḷho, mūludakādayo viya paṃsunā akkharasannivesādinā tirohito paṭicchanno, niddhāretvā ñāpetabbo neyyo, yathārutavaseneva veditabbo nīto. Anavajjanikkilesavodānā pariyāyavasena vuttā, kusalavipākakiriyadhammavasena vā . Paramattho nibbānaṃ, aviparītasabhāvo eva vā. Sātisayaṃ pakāsitāni tapparabhāvena pakāsitattā. 『『Ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpanna』』nti (pāci. 1242), 『『sakavāde pañcasuttasatānī』』ti (dha. sa. aṭṭha. nidānakathā; kathā. aṭṭha. nidānakathā) ca evamādīsu sutta-saddo upacaritoti adhippāyenāha 『『idameva atthānaṃ sūcanato suttanti vutta』』nti. Ekantahitapaṭilābhasaṃvattanikā suttantadesanāti idampi vineyyānaṃ hitasampāpane suttantadesanāya tapparabhāvaṃyeva sandhāya vuttaṃ. Tapparabhāvo ca vineyyajjhāsayānulomato daṭṭhabbo, tathā attatthādippakāsanapadhānatāpi. Itarehīti vinayābhidhammehi.

Rattiādīsūti rattirājavinayesu visayabhūtesu. Nanu ca 『『abhirattī』』ti avuttattā rattiggahaṇaṃ na kattabbaṃ, 『『abhiññātā abhilakkhitā』』ti ca ñāṇalakkhaṇakiriyāvisesako abhi-saddoti? Na, 『『abhiññātā abhilakkhitā』』ti abhi-saddavisiṭṭhānaṃ ñātalakkhitasaddānaṃ rattisaddena samānādhikaraṇatāya rattivisayattā. Ettha ca vācakasaddasannidhāne nipātānaṃ tadatthajotakamattattā lakkhitasaddatthajotako abhi-saddo lakkhaṇe vattatīti vutto. Abhilakkhitasaddapariyāyo ca abhiññātasaddoti daṭṭhabbo, abhivinayasaddassa pana abhipurisassa viya samāsasiddhi daṭṭhabbā. Anekatthā hi nipātā, anekatthabhedo ca saddānaṃ payogavisayoti.

Kiñcāpi desanādayo desetabbādinirapekkhā na santi, āṇādayo pana visesato desakādiadhīnāti taṃtaṃvisesayogavasena tesaṃ bhedo vutto. Yathā hi āṇāvidhānaṃ visesato āṇārahādhīnaṃ tattha kosallayogato, evaṃ vohāraparamatthavidhānāni ca vidhāyakādhīnānīti āṇādividhino desakāyattatā vuttā. Aparādhajjhāsayānurūpaṃ viya dhammānurūpampi sāsanaṃ visesato tathāvinetabbapuggalāpekkhanti vuttaṃ 『『sāsitabba…pe… tabbabhāvenā』』ti. Saṃvarāsaṃvaranāmarūpānaṃ viya viniveṭhetabbāya diṭṭhiyāpi kathanaṃ sati vācāvatthusmiṃ, nāsatīti visesato tadadhīnanti āha 『『kathetabbassa…pe… kathā』』ti. Upārambhādīti upārambhanissaraṇadhammakosarakkhaṇāni. Pariyāpuṇanādīti pariyāpuṇanasuppaṭipattiduppaṭipattiyo.

以下是巴利文的完整直譯： 1. "非表述義詞"這是指"利益同義詞"所排除的部分說明。因為這個"義"字不是表述義詞,同樣也不是境界、目的等的表述。如前所說的就是利益的同義詞。在"不為自利、他利及獲得讚歎"這句話的解釋中,雖然"自利或他利"等是不依經典而說的,因為沒有被指定為經典的意義,但是在這些意義分類中的任何一種都不能超越經典所要闡明的範圍,所以說"它們指示經典"。在這種分類中,"義"字也可以是表述義詞。因為前五種意義分類是利益的同義詞,其後六種是表述義的分類,最後的則具有兩種性質。 2. 其中,因難以理解而需要闡明的是"深奧的",不明顯的是"隱密的",如根與水被塵土所覆蓋一樣被文字組合等遮蔽的是"遮蔽的",需要抉擇后才能了知的是"隱含的",按照字面就可以理解的是"顯了的"。無過失、離垢、清凈是依不同方面而說的,或是依善、異熟、唯作法而說的。勝義是涅槃,或是不顛倒的自性。以殊勝的方式顯示是因為以那種方式顯示的緣故。 3. 如"這是世尊的經典所含、經典所攝"、"自部有五百經"等這樣的用例中的"經"字是假說的,所以說"正是因為指示這些義理才稱為經"。"經典教說能導向獲得必定的利益"這句話也是就經典教說在引導所化眾生獲得利益方面的殊勝性而說的。這種殊勝性應從隨順所化眾生的意樂來理解,同樣地,以闡明自利等為主也是如此。"其他的"是指毗奈耶和阿毗達磨。 4. "夜等"是指以夜和王、毗奈耶等為境界的。難道不是因為沒有說"勝夜"所以不應取"夜"字,而且"勝知、勝相"中的"勝"字是知與相這些動作的特殊形式嗎？不是這樣,因為"勝知、勝相"中帶有"勝"字的"知"與"相"這兩個詞與"夜"字處於同等地位,所以是以夜為境界。在這裡,當表詮詞在場時,語助詞只起顯示該義的作用,所以說表示"相"義的"勝"字表示特徵。"勝相"一詞應理解為是"勝知"的同義詞,而"勝律"一詞的複合詞形成應如"勝人"一樣來理解。因為語助詞有多種意義,而且詞的使用範圍也有多種差別。 5. 雖然教說等不離開所教說等,但是教令等特別依賴於教說者等,所以依各自特殊關係而說它們的差別。就像教令規定特別依賴於有資格接受教令者,因為需要在那方面有熟練,同樣地,世俗和勝義的規定也依賴於制定者,所以說教令等的規定依賴於教說者。教誡像隨順過失與意樂一樣,也特別期待如法地教導那些應當被教導的人,所以說"依所教誡...等的狀態"。如同說明防護與不防護、名與色一樣,說明應當解釋的見解也是在有語言事相時才有,沒有時就沒有,所以特別依賴於那個,因此說"依所說...等而有言說"。"詰責等"是指詰責、出離、護持法藏。"受持等"是指受持、善行、惡行。

Tantisamudāyo avayavatantiyā ādhāro yathā 『『rukkhe sākhā』』ti. Na codetabbametaṃ samukhena, visayavisayimukhena vā vinayādīnaṃyeva gambhīrabhāvassa vuttattāti adhippāyo. Dhammo hi vinayādayo, tesañca visayo attho, dhammatthavisayā ca desanāpaṭivedhāti. 『『Paṭivedhassā』』tiādinā dhammatthānaṃ duppaṭividdhattā desanāya uppādetuṃ asakkuṇeyyattā paṭivedhassa uppādetuñca paṭivijjhituñca asakkuṇeyyattā dukkhogāhataṃ dasseti.

Dhammānurūpaṃ yathādhammanti ca attho yujjati. Desanāpi hi paṭivedho viya aviparītaṃ savisayavibhāvanato dhammānurūpaṃ pavattati yato 『『aviparītābhilāpo』』ti vuccati. Dhammaniruttiṃ dassetīti etena desanāsaddasabhāvāti dīpeti. Tathā hi niruttipaṭisambhidāya parittārammaṇādibhāvo pāḷiyaṃ vutto, aṭṭhakathāyañca 『『taṃtaṃsabhāvaniruttisaddaṃ ārammaṇaṃ katvā』』tiādinā saddārammaṇatā. Imassa atthassa ayaṃ saddo vācakoti vacanavacanīyaṃ vavatthapetvā taṃtaṃvacanīyavibhāvanavasena pavattito hi saddo desanāti. Nanu ca 『『dhammo tantī』』ti imasmiṃ pakkhe dhammassapi saddasabhāvattā dhammadesanānaṃ viseso na siyāti? Na, tesaṃ tesaṃ atthānaṃ bodhakabhāvena ñāto uggahitādivasena ca pubbe pavattito saddappabandho dhammo, pacchā paresaṃ avabodhanatthaṃ pavattito tadatthappakāsanako saddo desanāti. Atha vā yathāvuttasaddasamuṭṭhāpako cittuppādo desanā musāvādādayo viya. Vacanassa pavattananti ca yathāvuttacittuppādamāha. So hi vacanaṃ pavatteti, taṃ vā etena pavattīyatīti pavattanaṃ. Desīyati attho etenāti desanā. Pakārehi ñāpīyati etena, pakārato ñāpetīti vā paññattīti vuccatīti. Tenevāha 『『adhippāyo』』tiādi. Abhisameti, abhisamīyati vā etenāti abhisamayoti evampi abhisamayattho sambhavati. Abhisametabbato pana abhisamayoti dutiyavikappe paṭivedhoyevāti.

Vuttanayena veditabbāti avijjāsaṅkhārādīnaṃ dhammatthānaṃ duppaṭivijjhatāya dukkhogāhatā, tesaṃ paññāpanassa dukkarabhāvato taṃdesanāya paṭivedhanasaṅkhātassa paṭivedhassa uppādanavisayikaraṇānaṃ asakkuṇeyyatāya dukkhogāhatā veditabbā.

Kāraṇe phalavohārena te dhammā dukkhāya saṃvattantīti vuttanti āha 『『upārambha…pe… hetubhāvenā』』ti. Aññaṃ atthanti upārambhaṃ nissaraṇañca. Niṭṭhāpetvāti kathanavasena pariyosāpetvā. Tassa 『『āraddha』』nti etena sambandho. Uddānasaṅgahādibhedo saṅgītoti pāṭho yutto, 『『saṅgītiyā』』ti pana likhanti. Purimaṃ vā saṅgītiyāti bhāvena bhāvalakkhaṇe bhummaṃ, pacchimaṃ adhikaraṇe. Piṭakādīti piṭakanikāyaṅgadhammakkhandhāni.

Tattha aṅgesu suttaṅgameva na sambhavati 『『sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇa』』nti (dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; pārā. aṭṭha.

以下是巴利文的完整直譯： 1. 文字總集是作為枝節文字的依據，如"樹上的枝條"。這不應被直接質疑，因為從境界與所境的角度來看，毗奈耶等本身就具有深奧性。法即是毗奈耶等，它們的境界是義，而法義的境界是教說和通達。通過"通達"等詞，表明法義難以完全通達，因此教說無法生起，通達也無法生起和穿透，顯示了其深入的困難。 2. "隨順於法"的意義是合理的。教說像通達一樣，因為不顛倒且有境界地闡明，所以隨順於法而進行，因此被稱為"不顛倒的表達"。"顯示法語"是指表明教說的詞性。在語言分別智中，經典中曾說過有限境界等，註釋中也提到"以某種性質的語言詞作為所緣"等，顯示了語言的所緣性。這個詞是該義的表達者，通過確定言說與可言說的關係，依各種可言說的闡明而執行，所以是教說。 3. 難道不是在"法是文字"這一觀點下，法本身也有詞性，所以法的教說就沒有區別嗎？不是這樣。對於各種義理，因為是認知者和被領會等的緣故，文字系列最初是作為法，後來爲了讓他人理解而執行，成為顯示該義的詞。或者，如前所說，引發詞語的心生起是教說，就像妄語等。"言語的執行"就是指前面所說的心生起。它使言語執行，或被它執行，所以是執行。"教說"是通過它義理被闡明。通過各種方式被了知，或從各種方面闡明，所以稱為"安立"。因此說"意圖"等。 4. 它通達，或被它通達，所以是通達。在第二種變體中，通達就是通達。應當按照前面所說的方法瞭解，即因為無明、行等法義難以通達，其深入困難在於難以闡明，難以生起通達和闡明該教說的通達。 5. 以果報語言說這些法導致痛苦，所以說"詰責等為因"。"另一種義"是詰責和出離。"結束"是通過言說的方式使之終結。與"開始"有關。"整合"等分類是集誦。有些抄本寫作"集誦"，有些寫作"在集誦中"。前一種是表示狀態的地格，后一種是位格。"藏等"是指藏、部類、支分、法蘊。 在支分中，只有經支是可能的，如"有偈頌的經是歌頌，無偈頌的經是記別"。

1.paṭhamamahāsaṅgītikathā; dha. sa. aṭṭha. nidānakathā) vuttattā, maṅgalasuttādīnañca suttaṅgasaṅgaho na siyā gāthābhāvato dhammapadādīnaṃ viya, geyyaṅgasaṅgaho vā siyā sagāthakattā sagāthāvaggassa viya, tathā ubhatovibhaṅgādīsu sagāthakapadesānanti? Vuccate –

Suttanti sāmaññavidhi, visesavidhayo pare;

Sanimittā niruḷhattā, sahatāññena nāññato. (netti. aṭṭha. saṅgahavāravaṇṇanā);

Sabbassapi hi buddhavacanassa suttanti ayaṃ sāmaññavidhi. Tenevāha āyasmā mahākaccāyano nettiyaṃ 『『navavidhasuttantapariyeṭṭhī』』ti (netti. saṅgahavāra). 『『Ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ (pāci. 1242) sakavāde pañca suttasatānī』』ti (dha. sa. aṭṭha. nidānakathā; kathā. aṭṭha. nidānakathā) evamādi ca etassa atthassa sādhakaṃ, tadekadesesu pana geyyādayo visesavidhayo tena tena nimittena patiṭṭhitattā. Tathā hi geyyassa sagāthakattaṃ tabbhāvanimittaṃ. Lokepi hi sasilokaṃ sagāthakaṃ vā cuṇṇiyaganthaṃ 『『geyya』』nti vadanti. Gāthāvirahe pana sati pucchaṃ katvā vissajjanabhāvo veyyākaraṇassa. Pucchāvissajjanañhi byākaraṇanti vuccati. Byākaraṇameva veyyākaraṇanti.

Evaṃ sante sagāthakānampi pañhavissajjanavasena pavattānaṃ veyyākaraṇabhāvo āpajjatīti? Nāpajjati veyyākaraṇādisaññānaṃ anokāsabhāvato 『『gāthāvirahe pana satī』』ti visesitattā ca. Tathā hi dhammapadādīsu kevalaṃ gāthābandhesu sagāthakattepi somanassañāṇamayikagāthāpaṭisaṃyuttesu 『『vuttañheta』』ntiādivacanasambandhesu abbhutadhammapaṭisaṃyuttesu ca suttavisesesu yathākkamaṃ gāthāudānaitivuttakaabbhutadhammasaññā patiṭṭhitā, tathā satipi gāthābandhabhāve bhagavato atītāsu jātīsu cariyānubhāvappakāsakesu jātakasaññā. Satipi pañhavissajjanabhāve sagāthakatte ca kesuci suttantesu vedassa labhāpanato vedallasaññā patiṭṭhitāti evaṃ tena tena sagāthakattādinā nimittena tesu tesu suttavisesesu geyyādisaññā patiṭṭhitāti visesavidhayo suttaṅgato pare geyyaṅgādayo. Yaṃ panettha geyyaṅgādinimittarahitaṃ, taṃ suttaṅgaṃ visesasaññāparihārena sāmaññasaññāya pavattanatoti.

Nanu ca sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇanti suttaṅgaṃ na sambhavatīti codanā tadavatthāti? Na, sodhitattā. Sodhitañhi pubbe gāthāvirahe sati pucchāvissajjanabhāvo veyyākaraṇabhāvassa nimittanti. Yañca vuttaṃ 『『gāthābhāvato maṅgalasuttādīnaṃ suttaṅgasaṅgaho na siyā』』ti, taṃ na, niruḷhattā. Niruḷho hi maṅgalasuttādīsu suttabhāvo. Na hi tāni dhammapadabuddhavaṃsādayo viya gāthābhāvena paññātāni, kintu suttabhāveneva. Teneva hi aṭṭhakathāyaṃ suttanāmakanti nāmaggahaṇaṃ kataṃ. Yaṃ pana vuttaṃ 『『sagāthakattā geyyaṅgasaṅgaho vā siyā』』ti, tadapi natthi. Yasmā sahatāññena. Saha gāthāhīti sagāthakaṃ, sahabhāvo ca nāma attato aññena hoti, na ca maṅgalasuttādīsu gāthāvinimutto koci suttappadeso atthi, yo 『『saha gāthāhī』』ti vucceyya, na ca samudāyo nāma koci atthi. Yadapi vuttaṃ 『『ubhatovibhaṅgādīsu sagāthakappadesānaṃ geyyaṅgasaṅgaho siyā』』ti, tadapi na, aññato. Aññā eva hi tā gāthā jātakādipariyāpannattā. Ato na tāhi ubhatovibhaṅgādīnaṃ geyyaṅgabhāvoti evaṃ suttādīnaṃ aṅgānaṃ aññamaññasaṅkarābhāvo veditabbo.

以下是巴利文的完整直譯： 1. 因為說過"有偈頌的經是歌頌，無偈頌的經是記別"，所以吉祥經等因為沒有偈頌就不能歸入經支，就像法句經等一樣；或者因為有偈頌，應該歸入歌頌支，就像有偈頌品一樣；同樣在兩分別等中也有帶偈頌的部分。對此回答說： 經是一般規定，其餘是特殊規定； 因有因緣而確立，與他共存非他故。 2. 對一切佛語來說，"經"是一般規定。因此大迦旃延尊者在《導論》中說"九種經的尋求"。"這是世尊的經典所含、經典所攝"，"自部有五百經"等，都能證明這個意義。而歌頌等是特殊規定，因為依各種因緣而確立。比如歌頌以有偈頌為其性質的因緣。在世間也把帶有偈頌或散文的文章稱為"歌頌"。當沒有偈頌時，以問答方式進行的是記別。因為問答被稱為解說，解說就是記別。 3. 如果這樣，那麼有偈頌的問答也會成為記別嗎？不會，因為記別等名稱沒有機會出現，而且特別說明"當沒有偈頌時"。因此在法句經等純粹偈頌的著作中，雖然有偈頌，但在與喜悅智慧偈相應的，與"如是說"等語言相連的，以及與未曾有法相應的經的不同類別中，分別確立了偈頌、自說、如是語、未曾有法的名稱。同樣地，雖然是偈頌形式，但在顯示世尊過去生中行為威力的經中確立了本生的名稱。雖然有問答的性質和偈頌，但在某些經中因為使人獲得智慧而確立方廣的名稱。這樣依各種有偈頌等因緣，在各種不同的經中確立歌頌等名稱，所以歌頌等支是除經支之外的特殊規定。其中凡是沒有歌頌等因緣的，那就是經支，因為避開特殊名稱而以一般名稱執行。 4. 難道"有偈頌的經是歌頌，無偈頌的經是記別"這個問題仍然存在嗎？不，因為已經解決了。前面已經解釋清楚，在沒有偈頌時，問答的性質是記別的因緣。至於說"因為沒有偈頌，吉祥經等就不能歸入經支"，這是不對的，因為已經確立。在吉祥經等中經的性質已經確立。它們不像法句經、佛種姓等以偈頌而聞名，而是以經的性質而聞名。所以在註釋中才說"名為經"。至於說"因為有偈頌所以應歸入歌頌支"，這也不對。因為是與他共存。"有偈頌"是指與偈頌共存，共存必定是與異於自身的東西，而在吉祥經等中沒有任何能說"與偈頌共存"的經文部分離開偈頌而存在，也沒有任何總集。還有說"兩分別等中有偈頌部分應歸入歌頌支"，這也不對，因為是從他處來。因為那些偈頌屬於本生等，所以兩分別等不因此而成為歌頌支。這樣就應當瞭解經等諸支之間沒有混雜。

Jinasāsanaṃ abhidhammo. Paṭividdhaṭṭhānaṃ paṭivedhabhūmi paṭivedhāvatthā, paṭivedhahetu vā. 『『So evaṃ pajānāmi sammādiṭṭhipaccayāpi vedayita』』nti (saṃ. ni. 5.11-12) vuttaṃ. Pāḷiyaṃ pana 『『so evaṃ pajānāmi micchādiṭṭhipaccayāpi vedayitaṃ. Sammādiṭṭhipaccayāpi vedayita』』nti āgataṃ (saṃ. ni. 5.11-12). Paccayādīhīti paccayasabhāvavūpasamatadupāyādīhi. Paravādicodanaṃ patvāti aṭṭhakathāyaṃ āgataṃ paravādicodanaṃ patvā. Adhiga…pe… rūpenāti adhigantabbo ca so desetabbo cāti adhigantabbadesetabbo, so eva dhammo, tadanurūpena. Ettha ca yathādhammasāsanattā yathādhigatadhammadesanābhāvato abhidhammassa abhisambodhi adhigamanidānaṃ. Desakālādiyeva desanānidānaṃ. Yaṃ pana aṭṭhakathāyaṃ 『『desanānidānaṃ yāva dhammacakkappavattanā』』ti vuttaṃ, taṃ abhidhammadesanāvisesena dhammacakkappavattananti katvā vuttaṃ. Dhammacakkappavattanasutte vā desitehi ariyasaccehi sakalābhidhammapadatthasaṅgahato, paramatthato abhidhammabhūtānaṃ vā sammādiṭṭhiādīnaṃ tattha desitattā vuttaṃ. Tattakānaṃyeva desanāruḷhatāya aḍḍhachakkesu jātakasatesu paripācanaṃ vuttanti daṭṭhabbaṃ. Na hi ettakāsu eva jātīsu puññādisambhārasambharaṇaṃ , kiṃ pana kāraṇaṃ ettakā eva jātiyo desitāti? Tadaññesaṃ aṭṭhuppattiyā abhāvato.

Sumedhakathāvaṇṇanā

Uppanne buddhe tato attānaṃ seyyato vā sadisato vā dahanto jhānābhiññāhi parihāyati, na tathā sumedhapaṇḍito aṭṭhāsīti tassa jhānābhiññāhi aparihāni daṭṭhabbā. Tenevāha 『『tāpasehi asamo』』ti. Yathā nibbānaṃ, aññaṃ vā niccābhimataṃ aviparītavuttitāya sabbakālaṃ tathābhāvena 『『sassata』』nti vuccati, evaṃ buddhānaṃ vacananti tassa sassatatā vuttā. Tenevāha 『『aviparītamevā』』ti. Upapāramīādivibhāgena anekappakāratā. Samādānādhiṭṭhānanti samādānassa adhiṭṭhānaṃ pavattanaṃ karaṇanti attho. Ñāṇatejenāti pāramīpavicayañāṇappabhāvena. Mahānubhāvañhi taṃ ñāṇaṃ bodhisambhāresu anāvaraṇaṃ anācariyakaṃ mahābodhisamuppattiyā anurūpapubbanimittabhūtaṃ. Tathā hi taṃ manussapurisabhāvādiādhārameva jātaṃ. Kāyādīsu asubhasaññādibhāvena suddhagocarā. 『『Aññathā』』ti padassa pakaraṇaparicchinnaṃ atthaṃ dassento 『『līnatā』』ti āha. Līnatāti ca saṅkoco vīriyahāni vīriyārambhassa adhippetattā. Tenāha 『『esā me vīriyapāramī』』ti.

Nidānakathāvaṇṇanā niṭṭhitā.

1. Cittuppādakaṇḍaṃ

Tikamātikāpadavaṇṇanā

以下是巴利文的完整直譯： 1. 勝者的教法是阿毗達磨。"通達處"是通達的境界、通達的階段，或是通達的因。如說"我如是了知：由正見為緣也有感受"。但在經典中說"我如是了知：由邪見為緣也有感受，由正見為緣也有感受"。"緣等"是指緣的自性、寂滅及其方便等。"遇到他論者的質難"是指遇到註釋中所說的他論者的質難。"以所證...等的方式"是指所應證得且應宣說的，即是法，以及與此相應的方式。 2. 在這裡，因為如法教導，因為是依所證法而說法，所以阿毗達磨的證悟是證得的緣起。說法的緣起僅是說法者、時間等。註釋中說"說法的緣起直到法輪轉"，這是就阿毗達磨特殊的說法是法輪轉而說的。或者因為在法輪轉經中所說的聖諦包含了整個阿毗達磨的義理，或者因為在那裡說了作為勝義的阿毗達磨的正見等，所以這樣說。應當理解說到五百五十本生是因為只有這麼多被列入教說。因為不是隻在這些生中積集功德等資糧，為什麼只說這麼多本生呢？因為其他的沒有因緣生起。 3. 須彌陀故事註釋 當佛陀出世時，若有人認為自己比佛陀殊勝或與佛陀平等，就會失去禪定與神通，但須彌陀賢者不是這樣，應當瞭解他沒有失去禪定與神通。因此說"與苦行者無比"。就像涅槃或其他常恒所欲的，因為執行不顛倒，所以以一切時保持那種狀態而稱為"常"，同樣地佛陀的言語也說是常。因此說"正是不顛倒"。通過上等波羅蜜等的差別而有多種。"受持的決定"是指受持的決定、執行、作為的意思。"以智慧的威力"是指以審察波羅蜜智的威力。那智慧確實大有威力，對菩提資糧無障礙，不需要老師，是與大菩提生起相應的前兆。因此它只依人身等而生。對身等以不凈想等方式而有清凈的所緣。通過顯示"其他"一詞在上下文中的意義而說"退縮"。"退縮"是指懈怠、精進的損減，因為意指精進的發起。因此說"這是我的精進波羅蜜"。 因緣故事註釋結束。 1. 心生起品 三法列舉詞註釋。

1.Tenāti vedanāsaddena. Sabbapadehīti tīhi padehi laddhanāmo hoti avayavadhammenāpi samudāyassa apadisitabbato yathā 『『samaṃ cuṇṇa』』nti. Codako yathādhippetamatthaṃ appaṭipajjamāno vibhattiantasseva padabhāvaṃ sallakkhetvā 『『nanu sukhāyā』』tiādinā codeti. Itaro 『『adhippetappakāratthagamakassā』』tiādinā attano adhippāyaṃ vivarati. Tena 『『vākyaṃ idha padanti vutta』』nti dasseti. Hetupadasahetukapadādīhīti ādi-saddena nahetupadaahetukapadahetusampayuttapadāni hetuvippayuttapadampi vā saṅgaṇhāti.

Ubhayekapadavasenāti ubhayapadavasena hetudukasambandho, ekapadavasena sahetukadukasambandho. Tathāti ubhayekapadavasena. Ettha ca sahetukahetusampayuttadukātiādinā yathā hetugocchake paṭhamadukasambandhā dutiyatatiyadukā, paṭhamadukadutiyadukasambandhā catutthachaṭṭhadukā, paṭhamadukatatiyadukasambandho pañcamo duko, evaṃ āsavagocchakādīsupīti nayaṃ dasseti. Sakkā hi imināva nayena tesupi dukantarasambandho viññātuṃ, kevalaṃ pana āsavagocchakādīsu dutiyadukatatiyadukasambandho osānaduko, kilesagocchake ca dutiyacatutthadukasambandhoti. Dhammānaṃ sāvasesaniravasesabhāvena tikadukānaṃ sappadesanippadesatā vuttāti yehi tikadukā sāvasesāti padissanti apadissanti, te asaṅgahitadhammāpadeso. Evaṃ sati 『『asaṅgahito』』ti visesanaṃ kimatthiyanti? Etassevatthassa pākaṭakaraṇatthaṃ daṭṭhabbaṃ. Atha vā padissati etena samudāyoti padeso, avayavo. 『『Sāmaññajotanā visese avatiṭṭhatī』』ti yathādhippetaṃ visesaṃ dassento 『『asaṅgahito』』ti āha.

Anavajjattho avajjavirahattho. Nāmaṃ saññā, kiriyā karaṇaṃ, payojanaṃ ratharathaṅgavibhāvanena tesaṃ pakārato yojanaṃ. Kusena ñāṇena lātabbāti kusalāti ayamattho ñāṇasampayuttānaṃ tāva hotu, ñāṇavippayuttānaṃ kathanti āha 『『ñāṇavippayuttānampī』』tiādi. Ñāṇavippayuttāpi hi ñāṇeneva pavattiyanti hitasukhahetubhūtāya pavattiyā paññavantānaṃ paṭipattibhāvato. Na hi antarena yonisomanasikāraṃ kusaluppatti atthīti. 『『Yadi kusalassa ubhayabhāgagataṃ saṃkilesalavanaṃ pākaṭaṃ siyā, kusā viya lunantīti kusalāti ayamattho yutto siyā』』ti koci vadeyyāti āsaṅkāya āha 『『sammappadhānadvayaṃ viyā』』ti.

Na cātiādinā 『『sabhāvaṃ dhārentī』』ti ettha paramatthato kattukammassa ca bhedo natthi, kappanāsiddho eva pana bhedoti dasseti. Tattha nāmavasena viññātāviññāteti yesaṃ 『『dhammā』』ti iminā pariyāyena aviññātā sabhāvā, 『『sabhāvaṃ dhārentī』』ti iminā ca pariyāyena viññātā, tesaṃ vasena evaṃ vuttaṃ. Ettha ca paṭhamo attho saṅkhatāsaṅkhatadhammavasena vutto, dutiyo saṅkhatavasena, tatiyo saṅkhatāsaṅkhatapaññattidhammavasenāti daṭṭhabbaṃ.

以下是巴利文的完整直譯： 1. "因此"是通過感受的詞語。"所有詞語"是通過三個詞語獲得名稱，即使是部分法也可以指示總體，就像"均勻的粉末"。質疑者未能按照所意圖的義理進行時，觀察詞的本質，如"豈非愉悅"等而質疑。另一方質疑者通過"意圖的方式傳達"等闡明自己的意圖。因此顯示"在此語句中詞被說"。"因詞、有因詞"等中的"等"字還包括無因詞、無因詞與因相應的詞，或與因無關的詞。 2. "雙方一詞的方式"是指雙方詞的方式中因詞對的關聯，一詞的方式中有因對的關聯。"如此"是雙方一詞的方式。在此通過"有因、因相應的對"等，如在因簇中，第一對與第二、第三對相關，第一對與第二對相關的是第四、第六對，第一對與第三對相關的是第五對，在漏簇等中也是如此顯示方法。通過這種方法可以瞭解這些對之間的關聯，但在漏簇等中，第二、第三對的關聯是最終對，在煩惱簇中是第二、第四對的關聯。說法的有餘無餘性，三對和二對的部分與全部已經說明，凡是三對有餘的，那些未被包含的法的部分就被排除了。既然如此，"未被包含"這個限定詞是什麼意思？應當理解為爲了使其顯著。或者，通過它被指示的總體是部分，即成分。爲了顯示按照意圖的特殊性，所以說"未被包含"。 3. "無過失義"是無過失的義理。名稱是概念，行為是作用，目的是通過車與車輪的闡明，以其方式而聯繫。"以善巧的智慧可獲得"，"善"的意思是首先與智慧相應，對於與智慧無關的，他說"與智慧無關的"等。即使與智慧無關的也通過智慧執行，因為對有智慧者來說，它是有利樂的因，得以執行。沒有正確作意，善的生起是不存在的。有人可能會說："如果善的兩部分的污染領域顯著，那麼'善'如同割草一樣切斷"，對此擔心，他說"如同正確精進二種"。 4. "不"等顯示，在"持有本性"處，從勝義諦來看，作者與作業並無差別，只是假立的差別。在此，以名稱的方式，有可知與不可知：凡是通過"法"等方式不可知的本性，通過"持有本性"等方式是可知的，就是這個意思。在此，第一義是依有為無為法，第二義依有為法，第三義依有為無為法的假立法。

Kusalapaṭisedhanaṃ kusalābhāvo eva. Abhāvo hi sattāpaṭisedhoti. Dhammoti sabhāvadhammo. Akusalavacanena na koci attho sabhāvadhammassa abodhakattāti adhippāyo. Atha siyā akusalavacanena koci attho asabhāvadhammabodhakattepi 『『paññattidhammā』』tiādīsu viya, evaṃ sati 『『anabyākatā』』ti ca vattabbaṃ siyā, tato cāyaṃ catukko āpajjati, na tiko. Tasmāti yasmā dukacatukkabhāvo anabyākatavohāro ca natthi, so ca vuttanayena abhāvamattavacane āpajjati, tasmā. Sabhāvadhāraṇādīti ādi-saddena 『『dhārīyanti paccayehī』』ti ayamattho saṅgahito. Ñeyyapariyāyena pana dhamma-saddenāyaṃ dosoti nanu añeyyapariyāyepi dhamma-sadde na koci dosoti? Na, vuttadosānativattanato.

Pārisesenāti ettha nanu ayamakāro na-atthattayasseva jotako, atha kho 『『ahetukā dhammā, abhikkhuko āvāso』』ti taṃyoganivattiyā, 『『appaccayā dhammā』』ti taṃsambandhibhāvanivattiyā. Paccayuppannañhi paccayasambandhīti appaccayuppannattā asambandhitā ettha jotīyati. 『『Anidassanā dhammā』』ti taṃsabhāvanivattiyā. Nidassanañhi daṭṭhabbatā. Atha cakkhuviññāṇaṃ nidassanaṃ, taggayhabhāvanivattiyā, tathā 『『anāsavā dhammā』』ti. 『『Appaṭighā dhammā anārammaṇā dhammā』』ti taṃkiccanivattiyā. 『『Arūpino dhammā acetasikā dhammā』』ti tabbhāvanivattiyā. Tadaññatā hi ettha pakāsīyati. 『『Amanusso』』ti tabbhāvamattanivattiyā. Manussattamattaṃ natthi aññaṃ samānanti sadisatā hettha sūciyati. 『『Asamaṇo samaṇapaṭiñño aputto』』ti taṃsambhāvanaguṇanivattiyā. Garahā hi ettha ñāyati. 『『Kacci nu bhoto anāmayā, anudarā kaññā』』ti tadappabhāvanivattiyā. 『『Anuppannā dhammā』』ti taṃsadisabhāvanivattiyā. Atītānañhi uppannapubbattā upādidhammānañca paccayekadesanipphattiyā āraddhuppādabhāvato kālavinimuttassa ca vijjamānattā uppannānukūlatā, pageva paccuppannānanti tabbidhurabhāvo ettha viññāyati. 『『Asekkhā dhammā』』ti tadapariyosānanivattiyā. Taṃniṭṭhānañhettha pakāsīyatīti evamanekesaṃ atthānaṃ jotako, tattha kiṃ vuccate atthadvayameva vatvā pārisesenāti? Itaresaṃ ettha suvidūrabhāvato. Na hi kusalavippayuttādīnaṃ dhammānaṃ akusalabhāvo yujjati.

Akusalasaddassa uccāraṇānantaraṃ vineyyānaṃ kusalapaṭipakkhabhūte atthe paṭipattibhāvato tattha niruḷhatā daṭṭhabbā. 『『Viruddhasabhāvattā』』ti vuttaṃ kiccavirodhādīnampi tadantogadhattā, viruddhasabhāvattepi vināsakavināsitabbabhāvo kusalākusalesu niyatoti dassetuṃ 『『tappaheyyabhāvato』』ti āha. Itarathā kusalānampi akusalehi pahātabbabhāve accantaṃ samucchinnakusalamūlattā apāyapūrakā eva sattā siyuṃ. Yaṃ pana 『『dhammāpi vo, bhikkhave, pahātabbā』』ti (ma. ni. 1.240) vuttaṃ, taṃ 『『rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahathā』』tiādīsu (saṃ. ni.

以下是巴利文的完整直譯： 1. 善的否定就是非善的存在。因為非存在就是存在的否定。"法"是自性法。意思是說，用"不善"這個詞不能表達任何自性法的意義。如果說用"不善"這個詞雖然不能表達自性法但能表達某些意義，就像在"假立法"等中那樣，那麼也應該說"無記"，這樣就成為四分法而不是三分法。因此，因為沒有二分和四分的分類以及"無記"的說法，而且按照所說的方式，若只說非存在就會產生這種結果。"持有自性等"中的"等"字包含了"被諸緣所持"這個意義。 2. 從所知的意義來說，法這個詞會有這個過失，難道在非所知的意義中，法這個詞就沒有任何過失嗎？不是的，因為不能超越所說的過失。 3. "由排除"，在此難道這個"a"字不只表示三種否定意義，而是像"無因法、無比丘的住處"那樣表示與之相應的否定，"無緣法"表示與之相關性的否定。因為所緣起是與緣相關的，所以這裡表示因為非緣起而無關聯。"無見法"表示該性質的否定。因為"見"是可見性。如果眼識是可見的，則表示可取性的否定，"無漏法"也是如此。"無對法、無所緣法"表示該作用的否定。"無色法、無心所法"表示該存在的否定。因為這裡顯示與之的差異性。"非人"表示僅該存在的否定。這裡暗示相似性，即除了人性之外其他是相同的。"非沙門而自稱沙門、無子"表示該期待功德的否定。因為這裡表示呵責。"希望你無病、無腹的少女"表示該少分存在的否定。"未生法"表示該相似存在的否定。因為過去法曾經生起，有餘法因部分因緣完成而開始生起，超越時間的也是存在的，所以與已生相隨順，更不用說現在的了，所以這裡理解為與之相反。"無學法"表示該未完結的否定。因為這裡顯示其完結。這樣表示多種意義，那麼為什麼只說兩種意義后就說"由排除"呢？因為其他的意義在此很遙遠。因為與善不相應等的法不適合成為不善。 4. 在"不善"這個詞被髮出之後，因為對所教化者在善的對立義上有實踐，所以應當理解其確立性。說"因為自性相違"是因為作用相違等也包含在其中，爲了顯示即使自性相違，破壞者與被破壞的關係在善與不善中是確定的，所以說"因為是所斷"。否則，如果善也要被不善所斷，因為完全切斷善根，眾生就只能填滿惡趣了。至於說"諸比丘，諸法也應當舍斷"，這就像"諸比丘，色不是你們的，應當舍斷它"等。

3.33) viya tadārammaṇasaṃkilesappahānavasena pariyāyena vuttaṃ. Yathāha 『『na hi kusalā akusalehi pahātabbā』』ti (dha. sa. mūlaṭī 1).

Phassādivacanehi taṃniddesabhūtehi. Tabbacanīyabhāvenāti tehi 『『sukhāya vedanāya sampayuttā dhammā』』tiādivacanehi abhidheyyabhāvena. Yathā anavajjasukhavipākādiatthā kusalādivacanehi, evaṃ avipākatthā abyākatavacanena bodhitā evāti āha 『『abyākatavacaneneva cā』』ti. Kāraṇaṃ avatvāti idha vuttabhāvena anuvattamānattāti kāraṇaṃ avatvā. Aññā…pe… nivāretabboti etena kusalākusalasaddā viya kusalākusalasabhāvānaṃ tadubhayaviparītasabhāvānaṃ dhammānaṃ abyākatasaddo bodhakoti dasseti. Na hi avipākavacanaṃ vuttaṃ, akusalavacanañca avuttaṃ. Yato avipākavacanassa adhikatabhāvo akusalassa ca tabbacanīyabhāvena akathitabhāvo siyā, tasmā na akusalānaṃ abyākatatāti ayaṃ akusalānaṃ anabyākatabhāve yojanā.

Taṃ pariharitunti abyākatanivattanamāha. Yadi evaṃ 『『sukhavipākānavajjā』』ti vattabbaṃ. Anavajjā hi byabhicāritāya visesitabbāti? Na, sukhavipākavacanassa visesanabhāvena aggahitattā. Sukhavipākavacanena hi kusalabhāve samatto viññāyati, anavajjavacanaṃ panettha kusalānaṃ agarahitabbatāsaṅkhātaṃ kañci visesamāha. Teneva ca tassa visesanabhāvena vuttassa pavattisukhatādidassanabhāvaṃ sayameva vakkhatīti. Manosamācāravisesabhūtā phaladhammā visesena paṭippassaddhāvajjā nāma hontīti samācārattayavasena tasmiṃ sutte anavajjadhammānaṃ vuttattā ca te anavasesato saṅgahetvā dassetuṃ 『『virahitāvajjamattā』』ti vuttaṃ. Avajjavināsanabhāvo dassito kaṇhasukkadhammānaṃ vajjhaghātakabhāvassa niyatattā. Savipākatā vipākadhammatā. Sukho vipāko etesanti sukhavipākāti iminā samāsena kusalānaṃ sukhavipākavantatā vuttā. Sā ca nesaṃ na taṃsamaṅgitāya asahavattanatoti taduppādanasamatthatāti viññāyatīti vuttaṃ 『『sukhavipākavipaccanasabhāvaṃ dassetī』』ti. Yuttametanti paramatthato bhedābhāvepi yathāvuttavacanavacanīyabhāvasaṅkhāto bhedo tasmiṃ abhidheyyatthabhūte vatthusmiṃ upacārena hotīti yuttamettha lakkhaṇalakkhitabbabhāvena bhedavacanaṃ. Bhavati hi saddatthavisesamattenapi abhinne vatthusmiṃ bhedavacanaṃ yathā 『『silāputtakassa sarīra』』nti.

以下是巴利文的完整直譯： 1. 就像在"諸比丘，色不是你們的，應當舍斷它"等中一樣，以斷除所緣煩惱的方式而說。如說"善法不應被不善法所斷"。 2. "觸"等詞是作為它的解說。"以所詮表的方式"是指以"與樂受相應的法"等詞作為所詮表的意義。就像無過失、樂報等義通過善等詞表達，同樣地無報義通過無記詞表達，所以說"通過無記詞"。"不說原因"，因為從此處所說的狀態來理解，所以不說原因。"應防止其他...等"，通過這個顯示，無記詞能表達與善不善自性相反的法的自性，就像善不善詞表達善不善自性一樣。因為無報的說明沒有說，不善的說明也沒說。因此，無報說明所處的狀態和不善以所表達的方式未被說明，所以不善不是無記，這是對不善非無記的解釋。 3. "爲了避免它"說的是避免無記。如果這樣，應該說"樂報無過"。因為無過因為容易混淆所以應該被限定嗎？不是的，因為樂報詞沒有作為限定而被理解。因為通過樂報詞，就完全可以理解是善的狀態，而無過詞在此說明善法某種不應被呵責的特徵。正是因為這個原因，他自己會說那個作為限定而說的是顯示執行的安樂等。 4. 作為意業特殊狀態的果法特別是已經止息過失的，因為在那部經中依三種行為而說無過法，爲了顯示完全包含它們，所以說"僅離過失"。顯示過失的消除性是因為黑白法的能殺所殺關係是確定的。"有異熟"是異熟法性。"樂異熟"是指這些法有樂異熟，通過這個複合詞說明善法具有樂異熟。這個並不是因為與它俱有而不能同時存在，所以理解為能生起它的能力，因此說"顯示成熟樂異熟的自性"。"這是合理的"，雖然從勝義來說沒有差別，但如前所說的能說所說的差別，在那所詮表的事物上是比喻的，所以這裡以相與所相的關係說差別是合理的。即使在相同的事物上，僅僅依詞義的差別也可以說差別，就像"石像的身體"。

Vināpi bhāvābhidhāyinā saddena bhāvappadhāno niddeso hotīti vuttaṃ 『『anavajjavacanena anavajjattaṃ āhā』』ti. Evañcettha padaviggaho gahetabbo – na avajjaṃ anavajjaṃ, avajjapaṭipakkhatāya agarahitabbasabhāvo. Sukho vipāko assāti sukhavipākaṃ, sukhavipākavipaccanasamatthatā. Anavajjañca taṃ sukhavipākañcāti anavajjasukhavipākaṃ, taṃ lakkhaṇaṃ etesanti anavajjasukhavipākalakkhaṇā. Atha vā pubbe viya anavajjaṃ, vipaccanaṃ vipāko, sukhassa vipāko sukhavipāko, anavajjañca sukhavipāko ca anavajjasukhavipākaṃ ekattavasena. Taṃ lakkhaṇaṃ etesanti anavajjasukhavipākalakkhaṇā. Kiṃ panettha kāraṇaṃ padadvayapariggahe, nanu ekeneva padena iṭṭhappasiddhi. Yadipi 『『avajjarahitaṃ anavajja』』nti imasmiṃ pana pakkhe abyākatanivattanatthaṃ sukhavipākaggahaṇaṃ kattabbaṃ siyā, sukhavipākaggahaṇe pana kate anavajjaggahaṇaṃ na kattabbameva. 『『Avajjapaṭipakkhā anavajjā』』ti etasmiṃ pana pakkhe sukhavipākaggahaṇañcāti codanaṃ manasi katvā āha 『『tattha anavajjavacanenā』』tiādi. Tena pavattisukhasukhavipākatāattasuddhivisuddhavipākatāakusalaabyākatasabhāvanivattirasapaccupaṭṭhānapadaṭṭhānavisesadīpanato evaṃ vipulappayojanattho padadvayapariggahoti dasseti. Sukha-saddassa iṭṭhapariyāyatā viya 『『nibbānaparamaṃ sukhaṃ (dha. pa. 203-204), sukhā virāgatā loke (udā. 11), tesaṃ vūpasamo sukho』』tiādīsu (dī. ni.

以下是巴利文的完整直譯： 1. 即使沒有表示性質的詞，也可以有以性質為主的說明，所以說"以無過失詞說明無過失性"。這裡應該這樣理解詞的分析：不是過失就是無過失，因為與過失相反而具有不應被呵責的本性。有樂異熟就是樂異熟，即能成熟樂異熟的能力。無過失且是樂異熟就是無過失樂異熟，這是它們的相，所以稱為無過失樂異熟相。或者像前面那樣，無過失，成熟是異熟，樂的異熟是樂異熟，無過失和樂異熟依一性而成為無過失樂異熟。這是它們的相，所以稱為無過失樂異熟相。 2. 在此為什麼要包含兩個詞呢？難道不是一個詞就能達到所期望的成就嗎？即使在"離過失是無過失"這種觀點中，爲了避免無記，可能需要採用樂異熟這個詞，但在採用樂異熟這個詞之後，就不需要採用無過失這個詞了。在"與過失相反是無過失"這種觀點中，也需要採用樂異熟這個詞，考慮到這個質疑，所以說"在此通過無過失詞"等。通過這個顯示，採用兩個詞有如此廣泛的作用：顯示執行的安樂、樂異熟性、自凈、凈異熟性、避免不善無記自性、味、現起、足處的差別。 3. "樂"字有可意的意思，就像在"涅槃是最上樂"、"在世間離欲是樂"、"它們的止息是樂"等中。

2.221, 272) saṅkhāradukkhūpasamapariyāyatāpi vijjati, taṃavipākatāya pana idha sukhavipākabhāvo na sakkā vattunti dassento āha 『『saṅkhā…pe… natthī』』ti. Idaṃ vuttaṃ hoti – tebhūmakakusalānampi vivaṭṭasannissayabhāvena pavattisabhāvattā kiñcāpi sabbe kusalā saṅkhāradukkhūpasamasukhanipphādakā sambhavanti, yathāvuttasukhassa pana avipākabhāvato na etena padena kusalānaṃ sukhavipākatā sambhavatīti. Vipakkabhāvamāpannesu arūpadhammesu niruḷhattā vipāka-saddassa 『『yadi panā』』ti sāsaṅkaṃ vadati.

Yathāsambhavanti saha avajjenāti sāvajjā, garahitabbabhāvayuttā. Tena nesaṃ garahitabbasabhāvaṃ dasseti. Aññepi atthi dukkhabhāvena garahitabbasabhāvā akusalavipākāti sāvajjavacanamattena tesampi akusalatāpattidosaṃ disvā taṃ pariharituṃ dukkhavipākavacanamāha. Avajja-saddo vā rāgādīsu ekantākusalesu niruḷhoti taṃsahavattidhammānaṃ eva sāvajjabhāve kusalābyākatehi akusalānaṃ viseso sāvajjavacaneneva dassito. Abyākatehi pana visiṭṭhaṃ kusalākusalānaṃ sādhāraṇaṃ savipākatālakkhaṇanti tasmiṃ lakkhaṇe visesadassanatthaṃ dukkhavipākalakkhaṇaṃ vuttaṃ. Ito paraṃ 『『dukkho vipāko etesanti dukkhavipākā』』tiādinā sukhavipākaanavajjakusalapadānaṃ ṭhāne dukkhavipākasāvajjaakusalapadāni ṭhapetvā yathāvuttanayena attho veditabbo . Yojanā ca sāvajjavacanena akusalānaṃ pavattidukkhataṃ dasseti, dukkhavipākavacanena vipākadukkhataṃ. Purimañhi attano pavattisabhāvavasena lakkhaṇavacanaṃ, pacchimaṃ kālantare vipākuppādanasamatthatāyāti. Tathā purimena akusalānaṃ avisuddhasabhāvataṃ dasseti, pacchimena avisuddhavipākataṃ. Purimena ca akusale kusalasabhāvato nivatteti, pacchimena abyākatasabhāvato savipākattadīpakattā pacchimassa. Purimena vā avajjavantatādassanato kiccaṭṭhena rasena anatthajananarasataṃ dasseti, pacchimena sampattiatthena aniṭṭhavipākarasataṃ. Purimena ca upaṭṭhānākāraṭṭhena paccupaṭṭhānena saṃkilesapaccupaṭṭhānataṃ, pacchimena phalaṭṭhena dukkhavipākapaccupaṭṭhānataṃ. Purimena ca ayonisomanasikāraṃ akusalānaṃ padaṭṭhānaṃ pakāseti. Tato hi te sāvajjā jātāti. Pacchimena akusalānaṃ aññesaṃ padaṭṭhānabhāvaṃ vibhāveti. Te hi dukkhavipākassa kāraṇaṃ hotīti. Ettha ca dukkha-saddo aniṭṭhapariyāyavacananti veditabbaṃ. Aniṭṭhacatukkhandhavipākā hi akusalā, na dukkhavedanāvipākāva. Vipāka-saddassa phalapariyāyabhāve pana nissandavipākena aniṭṭharūpenapi dukkhavipākatā yojetabbā. Vipākadhammatāpaṭisedhavasena abyākatānaṃ avipākalakkhaṇāti lakkhaṇaṃ vuttanti tadatthaṃ dassento 『『avipākārahasabhāvā』』ti āha. Evaṃpakārānanti abhiññādike saṅgaṇhāti.

以下是巴利文的完整直譯： 1. 在"諸苦的止息"等處也有行苦止息的含義，但因為它不是異熟，所以在這裡不能說是樂異熟，爲了顯示這一點而說"行...等...沒有"。這是說：雖然三界善法因為以出離為依止而執行，所以一切善法都能產生行苦止息的快樂，但是因為如前所說的快樂不是異熟，所以通過這個詞不能成立善法的樂異熟性。因為"異熟"這個詞在已成熟的無色法中確立，所以帶著疑慮說"如果"。 2. "如其所應"，與過失一起就是有過失，適合被呵責的狀態。通過這個顯示它們應被呵責的本性。還有其他以苦的狀態而應被呵責的不善異熟，看到僅僅通過有過失的說明也會導致它們成為不善的過失，爲了避免這個而說苦異熟。或者過失這個詞在貪等純粹不善中確立，所以僅通過有過失的說明就顯示與之俱有的法的有過失性，這是不善區別于善和無記的特徵。而善不善共同而區別于無記的特徵是有異熟性，爲了在那個特徵中顯示差別而說苦異熟相。從這以後，把"有苦異熟的是苦異熟"等，把苦異熟、有過失、不善諸詞放在樂異熟、無過失、善諸詞的位置，應當依前面所說的方法理解。 3. 關聯是：通過有過失的說明顯示不善的執行苦性，通過苦異熟的說明顯示異熟苦性。因為前者是依自身執行自性而說的相，後者是依另一時產生異熟的能力。同樣地，通過前者顯示不善的不清凈自性，通過後者顯示不清凈異熟性。通過前者使不善避開善的自性，通過後者使之避開無記的自性，因為後者顯示有異熟性。或者通過前者顯示有過失性，所以依作用義的味顯示產生無益的味，通過後者依成就義顯示不可意異熟的味。通過前者依現起形相的現起顯示煩惱的現起性，通過後者依果義顯示苦異熟的現起性。通過前者顯示不如理作意是不善的足處，因為由此它們成為有過失。通過後者闡明不善是其他的足處，因為它們是苦異熟的原因。在此應當瞭解"苦"字是不可意的同義語，因為不善有不可意的四蘊異熟，不僅是苦受異熟。但在異熟字為果的同義語時，也應當以等流異熟和不可意色而配合苦異熟性。說無記以否定異熟法性而有無異熟相，爲了顯示這個意義而說"無異熟應有的自性"。"如此種類"包括神通等。

Chahi padehi tikesu, catūhi dukesu yathākkamaṃ cha cattāro atthā vuttā. Chakkabhāvo na bhavissatīti etena catukkabhāvābhāvo dassitanayattā coditoyevāti daṭṭhabbaṃ. Atthabhedo upapajjatīti kasmā evaṃ vuttaṃ, nanu tīhi dhammasaddehi vuccamāno sabhāvadhāraṇādiatthena abhinno eva so atthoti? Na, jātiādibhedena bhedasabbhāvato. Bhedakā hi jātiādayo. Māsapadatthatāyāti māsa-saddābhidheyyabhāvena. Tabbacanīyabhinnatthānanti tehi kālasaddādīhi vattabbānaṃ visiṭṭhatthānaṃ. Idaṃ vuttaṃ hoti – 『『yathā kālasaddādiabhidheyyānaṃ kālādiatthānaṃ bhinnasabhāvānampi māsa-saddābhidheyyabhāvena abhedo, evaṃ jātiādibhedena bhinnānampi tesaṃ tiṇṇaṃ dvinnañca atthānaṃ dhamma-saddābhidheyyabhāvena natthi bhedo』』ti. Vini…pe… mānāti dhamma-saddassa rūpābhedepi bhedakāraṇamāha. Bhinnajātiyatthavacanīyatāya hi tassevatthabhedoti.

Sādhetunti bodhetuṃ. Hotu asambandho, kā no hānīti kadāci vadeyyāti āsaṅkāya āha 『『pubbā…pe… nāma hontī』』ti. So cāti sabhāvadhāraṇapaccayadhariyamānatāsaṅkhāto attho na sakkā vattunti yathāvuttassa abhāvassa apekkhāvuttitāya vuttaṃ. Na hi apekkhāvuttino antarena apekkhitabbaṃ labhanti. Satipi sabhāvadhāraṇādiatthasāmaññe kusalajātiādivisiṭṭhasseva tassa idha adhippetattā ekatthatā na anuññātāti vuttaṃ, vacanasilesavasena vā. Atha vātiādinā tiṇṇaṃ dhammasaddānaṃ abhāvattaṃ asampaṭicchanto nānatthatābhāvadosaṃ pariharati.

Ñāpakahetubhāvato upapatti idha kāraṇanti vuttāti āha 『『kāraṇaṃ nāma yuttī』』ti. Punaruttītiādinā nanu 『『kusalādīnampi ekattaṃ āpajjatī』』ti vuttattā ekattāpattipi vattabbāti ? Saccaṃ vattabbā, sā pana abhāvāpattiyaṃ eva antogadhā nānattābhāvacodanāsāmaññena. Bhedābhedanibandhanattā visesanavisesitabbabhāvassa so accantamabhinnesu niyamena natthīti visesanavisesitabbābhāvena accantābhedaṃ dasseti, na pana accantaṃ abhinnesuyeva visesanavisesitabbābhāvaṃ. Atha vā accantaṃ abhinnesu avivaṭasaddatthavivaraṇatthaṃ pavattā. Kasmā? Visesanavisesitabbābhāvatoti evaṃ yojanā kātabbā. Amittaṃ abhibhavituṃ sakkuṇātīti sakko, indatīti indo, purime dadātīti purindadoti evaṃ kiriyāguṇādipariggahavisesena.

Bhedābhedavantesūti visesasāmaññavantesu. Nīla-saddo hi uppalasaddasamāyogo rattuppalasetuppalādiuppalajātisāmaññato vinivattetvā nīlaguṇayuttameva uppalajātivisesaṃ joteti. Uppala-saddopi nīla-saddasamāyutto bhamaraṅgārakokilādigatanīlaguṇasāmaññato avacchinditvā uppalavatthugatameva nīlaguṇaṃ pakāsetīti visesatthasāmaññatthayuttatā padadvayassa daṭṭhabbā. Iminā nayena itaratrāpi bhedābhedavantatā yojetabbā. Tāya tāya anumatiyāti tena tena saṅketena. Te te vohārāti accantaṃ abhinne atthe pariyāyabhāvena accantaṃ bhinne yathāsakaṃ atthavivaraṇabhāvena bhedābhedavante visesanavisesitabbabhāvena tā tā samaññā paññattiyo siddhāti attho . Samāneti ekasmiṃ. Kusalādibhāvanti kucchitasalanādibhāvaṃ. Abhidhānatthopi hi anavajjasukhavipākādiabhidheyyattho viya sabhāvadhāraṇādisāmaññatthaṃ visesetīti.

以下是巴利文的完整直譯： 1. 在三法中用六個詞，在二法中用四個詞，分別說明六個和四個意義。"不會有六分"，通過這個應當理解已經依所顯示的方法質疑了沒有四分。"意義的差別生起"為什麼這樣說，難道不是通過三個法字所說的以持有自性等義是完全相同的意義嗎？不是的，因為有種類等差別的存在。因為種類等是能區分的。"月詞的意義"是指為月字所詮表的。"所說的不同意義"是指由那些時間字等所說的特殊意義。這是說："就像時間字等所詮表的時間等意義雖然有不同的自性，但因為是月字所詮表而無差別，同樣地，雖然由種類等差別而有差異的那三個和兩個意義，因為是法字所詮表而沒有差別"。"離...等...而"說明法字雖然形式無差別但有差別的原因。因為它以不同種類的義為所說，所以是那個意義的差別。 2. "證成"是使理解。可能有人會說"讓它無關聯又有什麼損失"，考慮到這個疑問而說"前...等...確實"。"那個"是指持有自性、被諸緣所持的意義不能說，因為所說的非存在是依賴所期待而說的。因為依賴所說的離開所依賴的不能獲得。雖然持有自性等意義有共同性，但因為這裡意指具有善種類等特殊性的那個，所以不允許是一義，或者是依詞的連線。通過"或者"等，不接受三個法字的無意義性而避免無差異性的過失。 3. 因為是能知的原因，所以生起在此是原因，因此說"原因就是合理"。通過"重複"等，難道不是因為說"善等也成為一性"，所以一性的成就也應該說嗎？確實應該說，但那包含在非存在的成就中，因為無差異的質疑是共同的。因為能限定與所限定的關係是基於差別與無差別，所以在完全無差別中必定沒有，通過無能限定與所限定而顯示完全無差別，但不是隻在完全無差別中才有無能限定與所限定。或者應當這樣關聯：在完全無差別中爲了闡明未說明的詞義而執行。為什麼？因為無能限定與所限定。 4. 能勝敵人為薩迦（能者），統治為因陀（主宰），給與前者為布林達達（先與者），如此依動作、功德等特殊的包含。 "具有差別與無差別"是指具有特殊與普遍。因為藍字與蓮花字結合，從紅蓮、白蓮等蓮花種類的共同性中分離，只顯示具有藍色功德的蓮花種類的特殊性。蓮花字也與藍字結合，從蜜蜂、炭火、杜鵑等所具有的藍色功德的共同性中分開，只顯示存在於蓮花事物中的藍色功德，所以應當理解兩個詞具有特殊義與普遍義。依此方法，在其他處也應當配合具有差別與無差別性。"以那那個承認"是以那個約定。"那些言說"的意思是：在完全無差別的義中以同義的方式，在完全有差別中以各自闡明義的方式，在具有差別無差別中以能限定與所限定的方式，那些名稱假立得以成立。"相同"是在一個。"善等性"是可厭的動搖等性。因為能詮表的義也像無過失樂異熟等所詮表的義一樣限定持有自性等的共同義。

Etthāha 『『kiṃ pana kāraṇaṃ tikā eva paṭhamaṃ vuttā, na dukā, tikesupi kusalattikova, na añño』』ti? Vuccate – sukhaggahaṇato appabhedato ca tikā eva paṭhamaṃ vuttā. Yasmā tikehi bodhite kusalādibhede tabbibhāgabhinnā hetuādayo vuccamānā suviññeyyā honti. Tathā hi 『『tayo kusalahetū』』tiādinā kusalādimukhena hetuādayo vibhattā, katipayabhedā ca tikā dvāvīsatiparimāṇattā.

Tesu pana sabbasaṅgahaasaṅkaraādikalyāṇabhāvena paṭhamaṃ kusalattikaṃ vuttaṃ. Niravasesā hi rūpārūpadhammā kusalattikena saṅgahitā, na tathā vedanāttikādīhi. Nanu vipākattikādīhipi niravasesā dhammā saṅgahitāti? Saccametaṃ, tesu pana anavajjasāvajjadhammā na asaṅkarato vuttā yathā kusalattike. Nanu ca saṃkiliṭṭhasaṃkilesikattikādīsupi te asaṅkarato vuttāti? Evametaṃ, te pana akalyāṇabhūte pāpadhamme ādiṃ katvā vuttā, na evamayaṃ. Ayaṃ pana kalyāṇabhūte pujjabhavaparinibbutinipphādake puññadhamme ādiṃ katvā vutto. Iti bhagavā saṇhasukhumaṃ rūpārūpadesanaṃ ārabhanto sabbasaṅgahaasaṅkaraādikalyāṇaguṇayogato paṭhamaṃ kusalattikaṃ deseti, kiñca tadaññattikānaṃ sukhaggahaṇato. Tathā hi kusalattikamukhena 『『kāmāvacarakusalato cattāro somanassasahagatacittuppādā』』tiādinā vedanāttikādayo vibhattāti.

Kusalattikepi ca padhānapāsaṃsaubhayahitabhāvato kusalā dhammā paṭhamaṃ vuttā. Kusalā hi dhammā sukhavipākattā sabbasaṅkhatadhammānaṃ uttamā avajjavidhamanato viññuppasatthā idhalokaparalokesu atthāvahā nissaraṇāvahā ca, tasmā padhānādibhāvena paṭhamaṃ vuttā, tappaṭipakkhattā tadanantaraṃ akusalā, tadubhayaviparītasabhāvā tadanantaraṃ abyākatā vuttā. Kusalavasena vā assādo, akusalavasena ādīnavo, abyākatadhammesu nibbānavasena nissaraṇanti iminā assādādikkamena, kusalesu patiṭṭhāya paṇḍitā akusale pajahantā abyākatadhammabhūtamaggaphalaṃ nibbānañca sacchikarontīti iminā vā paṭipattikkamena ayamanupubbī ṭhapitāti veditabbā.

Kasmā panettha sekkhattikādīsu viya sarūpato purimapadadvayapaṭikkhepavasena tatiyapadaṃ na vuttaṃ 『『nevakusalā nākusalā』』ti? Visesadīpanatthaṃ. Yathā hi sekkhāsekkhasabhāvesu dhammesu kocipi dhammo tadubhayasabhāvena kenacipi pariyāyena kadāci abyākaraṇīyo nāma natthīti sekkhattike padadvayapaṭikkhepavasena 『『nevasekkhā nāsekkhā』』tveva vuttaṃ, na evaṃ idha. Idha pana kusalasabhāvā eva dhammā aggaphaluppattiyā tathā na byākaraṇīyā hontīti imassa visesassa dīpanatthaṃ 『『abyākatā』』ti vuttaṃ. Vacanamatte eva vā idaṃ nānākaraṇaṃ 『『abyākatā nevakusalā nākusalā』』ti byākata-saddena kusalākusalānaṃ bodhitattāti.

以下是巴利文的完整直譯： 1. 在此有人問："為什麼首先說三法而不是二法，在三法中也只說善三法而不說其他？"回答：因為容易理解和差別少，所以首先說三法。因為通過三法理解善等的差別后，由此差別分開的因等被說時容易理解。因此，通過"三種善因"等以善等為門而分別因等，三法的差別也很少，因為數量為二十二。 2. 在這些中，因為具有一切攝取、無混雜等美好性質，所以首先說善三法。因為一切色法和無色法都被善三法所攝，而不是像受三法等那樣。難道不是通過異熟三法等也攝取一切法嗎？這是真的，但是在那些中，無過失法和有過失法不像在善三法中那樣無混雜地說。難道在染污可染污三法等中它們不是無混雜地說嗎？是這樣的，但是那些是以不善的惡法為始而說，這個不是這樣。這個是以善的、值得尊敬的、能產生有和般涅槃的福法為始而說。因此世尊開始細微的色無色法的開示時，因為具有一切攝取、無混雜等美好功德，所以首先開示善三法，而且因為其他三法容易理解。因此，通過善三法為門而"從欲界善有四個與悅俱生心生起"等方式分別受三法等。 3. 在善三法中，因為善法是主要的、值得讚歎的、對雙方有益，所以首先說善法。因為善法由於有樂異熟而是一切有為法中最殊勝的，因為消除過失而為智者所讚歎，能帶來今世後世的利益和出離，所以以主要等的方式首先說，因為是它的對立而其後說不善，因為與這兩者自性相反而其後說無記。或者依善而有味著，依不善而有過患，在無記法中依涅槃而有出離，依這個味著等的次第，或者依智者住立於善中，捨棄不善，證悟成為無記法的道果和涅槃，依這個修習的次第，應當理解這個次第被安立。 4. 為什麼在此不像在有學三法等中那樣，通過否定前兩個詞的方式說第三個詞為"非善非不善"？爲了顯示特殊性。因為就像在有學無學自性的諸法中，沒有任何法以任何方式在任何時候可以說是那兩者的自性，所以在有學三法中通過否定兩詞的方式只說"非有學非無學"，這裡不是這樣。這裡善自性的諸法，因為生起最上果而不能如此說明，爲了顯示這個特殊性而說"無記"。或者這個差異只在說法上，因為通過無記詞已經表達了"無記即非善非不善"中的善與不善。

Ettha ca akusalesu taṇhāya sabbākusalehi, tebhūmakakusalākusalehi vā samudayasaccaṃ, taṃtaṃavasiṭṭhatebhūmakadhammehi dukkhasaccaṃ, lokuttarakusalena maggasaccaṃ, avasiṭṭhaabyākatavisesena nirodhasaccaṃ dassitaṃ hoti. Tattha samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇaṃ. Kiñcāpi nāmarūpaparicchedabhāvato sabhāvadhammaniddhāraṇapadhānā abhidhammakathā, tesaṃ pana kusalādivisese niddhārite tassa upasampādetabbatādipi atthato vuttameva hoti. Akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya 『『sabbapāpassa akaraṇaṃ, kusalassa upasampadā』』ti (dha. pa. 183; dī. ni.

1. 雖然"樂"字也有止息行苦的意思，如"涅槃是最上樂"、"在世間離欲是樂"、"它們的止息是樂"等，但因為它不是異熟，所以這裡不能說是樂異熟，爲了顯示這一點而說"行...等...沒有"。這裡的意思是：雖然三界善法也因為依止出離而有運作的本性，所以所有善法都能產生止息行苦之樂，但是因為上述之樂不是異熟，所以通過這個詞不可能表示善法的樂異熟性。因為異熟這個詞確立于已成熟的無色法中，所以說"如果"表示懷疑。
2. "如其所應"，與過失一起稱為有過失，即適合被呵責的狀態。通過這個顯示它們可被呵責的本性。其他也有因為苦的狀態而適合被呵責的不善異熟，看到僅用有過失這個詞也會導致它們成為不善的過失，爲了避免這個，所以說dukkhavipāka（苦異熟）這個詞。或者過失這個詞確立于貪等純粹不善中，所以僅用有過失這個詞就顯示了與之俱行的法的有過失性，不善與善無記的區別。而異熟性這個相是善不善共有的，區別于無記，所以爲了在那個相上顯示差別而說苦異熟相。此後，應該把"dukkhavipāka（苦異熟）、sāvajja（有過失）、akusala（不善）"這些詞放在"sukhavipāka（樂異熟）、anavajja（無過失）、kusala（善）"這些詞的位置上，按照所說的方式理解意思。
3. 解釋是：通過有過失這個詞顯示不善的運作之苦，通過苦異熟這個詞顯示異熟之苦。因為前者是依自身運作本性而說的相，後者是依在其他時間產生異熟的能力而說的。同樣地，通過前者顯示不善的不清凈本性，通過後者顯示不清凈異熟性。通過前者使不善遠離善的本性，通過後者使之遠離無記的本性，因為後者顯示有異熟性。或者通過前者顯示具有過失，從作用的意義上顯示其味是產生非利；通過後者從所得的意義上顯示其味是不可意的異熟。通過前者從現起的形相的意義上顯示其現起是染污的現起，通過後者從果的意義上顯示其現起是苦異熟的現起。通過前者顯明不如理作意是不善的足處，因為由此它們成為有過失的。通過後者闡明不善是其他的足處，因為它們是苦異熟的原因。
4. 這裡應該知道"苦"字是不可意的同義詞。因為不善有不可意的四蘊異熟，不只是苦受異熟。如果異熟這個詞是果的同義詞，那麼也應該用等流異熟的不可意色來解釋苦異熟性。無記以否定異熟法性的方式而有無異熟相，爲了顯示這個意思而說"不適合異熟的本性"。"如此種類的"包括神通等。

2.90) evamādivacanato hi kusalādīnaṃ upasampādanādidassanaparaṃ bhagavato sāsanaṃ, tasmā kusalānaṃ upasampādanaṃ akusalānaṃ pahānañca upāyo, abyākatavisesassa sacchikiriyā phalaṃ, kusalādīnaṃ upasampādanādiatthā desanā āṇattīti ayaṃ desanāhāro.

Ārogyaṭṭhena anavajjaṭṭhena kosalyasambhūtaṭṭhena ca kusalā, tappaṭipakkhato akusalā, tadubhayaviparītato abyākatā, sabhāvadhāraṇādiatthena dhammāti anupadavicinanaṃ vicayo hāro.

Pujjabhavaphalaparinibbutinipphatti kusalehīti yujjati sukhavipākattā, apāyadukkhasaṃsāradukkhuppatti akusalehīti yujjati aniṭṭhaphalattā, tadubhayaphalānaṃ anuppatti abyākatehīti yujjati avipākadhammattāti ayaṃ yutti hāro.

Kusalā dhammā sukhavipākassa padaṭṭhānaṃ, akusalā dukkhavipākassa, abyākatā kusalākusalābyākatadhammānanti ayaṃ padaṭṭhāno hāro.

Kusalaggahaṇena ye anavajjasukhavipākā sukhāya vedanāya sampayuttā adukkhamasukhāya vedanāya sampayuttā vipākadhammadhammā anupādinnupādāniyā anupādinnaanupādāniyā…pe… araṇā dhammā, te bodhitā bhavanti kusalalakkhaṇena ekalakkhaṇattā. Tathā akusalaggahaṇena ye sāvajjadukkhavipākā sukhāya vedanāya sampayuttā dukkhāya vedanāya sampayuttā adukkhamasukhāya vedanāya sampayuttā vipākadhammadhammā anupādinnupādāniyā saṃkiliṭṭhasaṃkilesikā…pe… saraṇā dhammā, te bodhitā bhavanti akusalalakkhaṇena ekalakkhaṇattā. Tathā abyākataggahaṇena ye avipākārahā sukhāya vedanāya sampayuttā dukkhāya vedanāya sampayuttā adukkhamasukhāya vedanāya sampayuttā vipākā dhammā nevavipākanavipākadhammadhammā upādinnupādāniyā anupādinnupādāniyā anupādinnaanupādāniyā…pe… araṇā dhammā, te bodhitā bhavanti abyākatalakkhaṇena ekalakkhaṇattāti ayaṃ lakkhaṇo hāro.

『『Kucchite pāpadhamme salayantī』』tiādinā nirutti veditabbā, kusalādimukhena rūpārūpadhamme pariggahetvā visuddhiparamparāya 『『kathaṃ nu kho sattā anupādisesanibbānabhāgino bhaveyyu』』nti ayamettha bhagavato adhippāyo, nidānaṃ asādhāraṇato kusalādibhedena bujjhanakasattā. Sādhāraṇato pana pākaṭameva. Paṭhamaṃ kusalattikassa desanā vicāritāyevāti ayaṃ catubyūho hāro.

Kusalaggahaṇena kalyāṇamittapariggaho yonisomanasikārapariggaho ca. Tattha paṭhamena sakalaṃ brahmacariyamāvattati, dutiyena ca yonisomanasikāramūlakā dhammā. Akusalaggahaṇena vuttavipariyāyena yojetabbaṃ. Abyākataggahaṇena pana sakalasaṃkilesavodānapakkho yathārahamāvattatīti ayaṃ āvatto hāro.

Tattha kusalā bhūmito catudhā vibhattā, sampayuttapavattiākārādito pana anekadhā. Akusalā bhūmito ekadhā vibhattā, sampayuttādito anekadhā. Abyākatā pana vipākakiriyarūpanibbānavasena catudhā bhūmisampayuttādito anekadhā ca vibhattāti ayaṃ vibhatti hāro.

Kusalā dhammā akusalānaṃ tadaṅgādippahānāya vītikkamādippahānāya ca saṃvattanti, akusalā dhammā kusalānaṃ anupasampajjanāya, abyākatesu asaṅkhatadhātu sabbasaṅkhatanissaraṇāyāti ayaṃ parivatto hāro.

Kusalā anavajjā puññānīti pariyāyavacanaṃ, akusalā sāvajjā apuññānīti pariyāya vacanaṃ, abyākatā avipākārahā nevaācayagāmī naapacayagāmīnoti pariyāyavacananti ayaṃ vevacano hāro.

1. 從如此等語言中可見，世尊的教法是爲了顯示善等的圓滿和其他，因此善的圓滿和不善的捨棄是方法，無記的特殊性的實現是果，善等的圓滿等義的開示是教令，這是教法的運用。
2. 從健康性、無過失性和善性的產生性，善法是善的；從它的對立面是不善；從這兩者相反是無記；從持有自性等義是法，這是逐詞分析的運用。
3. 與尊敬的有、果、般涅槃的成就相應，善法是適當的，因為有樂異熟；與地獄苦和輪迴苦的生起相應，不善法是適當的，因為有不可意的果；這兩種果的不生起與無記法相應，因為沒有異熟性，這是適當性的運用。
4. 善法是樂異熟的基礎，不善法是苦異熟的基礎，無記法是善不善無記法的基礎，這是基礎的運用。
5. 通過善的把握，那些無過失、樂異熟、與樂受相應、與不苦不樂受相應、異熟法、非執取、非執取的、非執取非非執取的...無染的法，由於善的特徵是同一特徵，因此被理解。同樣，通過不善的把握，那些有過失、苦異熟、與樂受相應、與苦受相應、與不苦不樂受相應、異熟法、執取、可染污...有染的法，由於不善的特徵是同一特徵，因此被理解。同樣，通過無記的把握，那些非異熟、與樂受相應、與苦受相應、與不苦不樂受相應、異熟法、非異熟非非異熟、執取、非執取、非執取非非執取...無染的法，由於無記的特徵是同一特徵，因此被理解，這是特徵的運用。
6. 應當通過"厭惡惡法而震動"等理解語源。以善等為門，把握色法和無色法，在清凈的系列中，世尊的意圖是："眾生如何能成為無餘涅槃的部分？"因為通過善等的差別可以理解有特殊性的有情。從普遍性來說則是顯而易見的。首先已經詳細考察了善三法的開示，這是四種方式的運用。
7. 通過善的把握，包括善友和正念思惟。在此，第一個使整個梵行轉向，第二個是以正念思惟為根本的法。應當以不善的相反方式配合不善的把握。通過無記的把握，整個染污和清凈的一邊按其應得方式轉向，這是轉向的運用。
8. 在此，善法從地分為四種，從相應、現起、方式等又有多種。不善法從地分為一種，從相應等又有多種。無記法則從異熟、作用、色、涅槃分為四種，從地、相應等又有多種，這是分別的運用。
9. 善法資助不善法的支分等捨棄和逾越等捨棄，不善法阻礙善法的圓滿，在無記中，無為界資助一切有為法的出離，這是轉向的運用。
10. 善是無過失、福德的同義詞，不善是有過失、非福的同義詞，無記是非異熟、非增非減的同義詞，這是同義詞的運用。

Kusalādayo 『『yasmiṃ samaye』』tiādinā pabhavabhūmivevacanapaññattivasena yathāsambhavaṃ pariññādipaññattivasena ca paññattāti ayaṃ paññatti hāro.

Akusalānaṃ kucchitānaṃ pāpadhammānaṃ salanaṃ kusānaṃ viya kusānaṃ vā rāgādīnaṃ lavanaṃ evaṃdhammatāti ayaṃ paṭiccasamuppādamukhena avataraṇaṃ, tathā kusena lātabbā kosallasambhūtā cāti paccayapaṭibaddhavuttitāya paṭiccasamuppāda…pe… avataraṇaṃ, paccayapaṭibaddhavuttitāya vā ādiantavantā aniccantikā cāti aniccatāmukhena avataraṇaṃ, aniccatā eva udayabbayapaṭipīḷitatāya dukkhāti dukkhatāmukhena avataraṇaṃ, nissattanijjīvaṭṭhena dhammāti abyāpārato suññatāmukhena avataraṇaṃ, evaṃ kusalāti cattāro khandhā dvāyatanāni dve dhātuyotiādinā khandhāyatanadhātādimukhenapi avataraṇaṃ veditabbaṃ. Iminā nayena akusalābyākatesupi avataraṇaṃ dassetabbanti ayaṃ avataraṇo hāro.

Kusalāti ārambho, dhammāti padasuddhi, no ārambhasuddhi. Tathā akusalā dhammā abyākatāti, dhammāti pana padasuddhi ārambhasuddhi cāti ayaṃ sodhano hāro.

Dhammāti sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ kusalākusalābyākatāti. Tathā kusalā dhammāti sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā kāmāvacaraṃ somanassasahagatantiādi visesavacanaṃ. Akusalā dhammātiādīsupi eseva nayoti ayaṃ adhiṭṭhāno hāro.

Kusalānaṃ dhammānaṃ navamo khaṇo cattāri ca sampatticakkāni yonisomanasikāro eva vā hetu, vuttavipariyāyena akusalānaṃ dhammānaṃ hetu, kusalākusalā dhammā yathāsambhavaṃ abyākatānaṃ dhammānaṃ hetūti ayaṃ parikkhāro hāro.

Kusalāti pariññeyyaggahaṇañceva bhāvetabbaggahaṇañca. Akusalāti pariññeyyaggahaṇañceva pahātabbaggahaṇañca. Abyākatāti pariññeyyaggahaṇañceva sacchikātabbaggahaṇañca. Dhammāti pariññādīnaṃ pavattanākāraggahaṇaṃ. Tena pariññeyyappahānabhāvanāsacchikaraṇāni dīpitānīti tadaṅgādivītikkamādippahānāni lokiyalokuttarā ca bhāvanā dassitāti ayaṃ samāropano hāro.

Kāmañcetaṃ avisesato sabhāvadhammakathanaṃ, visesavanto pana dhammā visesato niddhāritā. Tathā hi citteneva samayo niyamito, tasmā kusalaggahaṇena visesato sādhiṭṭhāno samatho vipassanā ca dassitāti. Tathā tappaṭipakkhato akusalaggahaṇena sādhiṭṭhānā taṇhā avijjā ca , abyākataggahaṇena saparivārā cetovimutti paññāvimutti cāti ayaṃ nandiyāvattassa nayassa bhūmi.

Tathā kusalaggahaṇena mūlabhāvavisesato tīṇi kusalamūlāni, tesu ca adosena sīlakkhandho, alobhena samādhikkhandho, amohena paññākkhandho nīyati. Tathā akusalaggahaṇena tīṇi akusalamūlāni, tesu ca lobhena tadekaṭṭhā akusalā dhammā. Tathā dosamohehi taṃtadekaṭṭhā. Abyākataggahaṇena appaṇihitānimittasuññatā nīyantīti ayaṃ tipukkhalassa nayassa bhūmi.

1. 通過"在某一時"等，根據生起地和同義詞的確立，按照應生的方式和了知等的確立而被確立，這是確立的運用。
2. 不善的、可厭惡的惡法的震動，如同割草，或如同割取貪等，這是這種法性。這是通過緣起為門而進入。同樣地，通過與因相關的運作，進入緣起；或者通過與因相關的運作，從開始到結尾是無常的；通過無常性為門而進入，無常性本身因為生滅逼迫而是苦；通過苦性為門而進入；通過無我、無生命性，法是空的，通過無作用為門而進入；同樣地，通過蘊、處、界等為門而進入。應當知道，同樣的方式也應在不善和無記中顯示，這是進入的運用。
3. "善"是開始，"法"是詞的清凈，不是開始的清凈。同樣，不善法、無記法，"法"是詞的清凈和開始的清凈，這是清凈的運用。
4. "法"是通常意義上的確立，不加以區分而說善不善無記。同樣，"善法"是通常意義上的確立，不加以區分而說"欲界與悅俱生"等特殊說法。在不善法等中也是同樣的方法，這是確立的運用。
5. 善法的第九剎那和四種成就輪，或正念思惟是因；反之則是不善法的因；善不善法按其應生是無記法的因，這是考察的運用。
6. "善"是應了知的把握和應修習的把握。"不善"是應了知的把握和應捨棄的把握。"無記"是應了知的把握和應證悟的把握。"法"是了知等的運作方式的把握。通過此顯示了了知、捨棄、修習、證悟，顯示了支分等的逾越和世間出世間的修習，這是攝取的運用。
7. 雖然這是沒有區別地說自性法，但具有特殊性的法被特別確定。因為時機僅由心確定，所以通過善的把握特別顯示了止觀。同樣，從其對立面，通過不善的把握顯示了執著和無明，通過無記的把握顯示了有眷屬的心解脫和慧解脫，這是隨喜轉向的方法的基礎。
8. 通過善的把握，從根本性特殊性，有三種善根；在此，以無嗔顯示戒蘊，以無貪顯示定蘊，以無癡顯示慧蘊。同樣，通過不善的把握，有三種不善根；在此，以貪使與之俱生的不善法，以嗔癡同樣。通過無記的把握，顯示無愿、無相、空，這是三分法的方法的基礎。

Tathā kusalaggahaṇena yato kosallato sambhūtā kusalā, taṃ paññindriyaṃ. Taṃsahajātā tadupanissayā ca saddahanussahanāpilāpāvikkhepā saddhindriyādīni. Tehi ca sabbe saddhammā bodhitā bhavanti. Akusalaggahaṇena akosallapaṭicchāditādīnavesu kāyavedanācittadhammesu subhasukhaniccaattābhinivesabhūtā cattāro vipallāsā. Abyākataggahaṇena yathāvuttaindriyapaccayāni yathāvuttavipallāsappahānabhūtāni ca cattāri sāmaññaphalāni bodhitānīti ayaṃ sīhavikkīḷitassa nayassa bhūmīti ime tayo atthanayā.

Tehi ca siddhehi dve kammanayāpi siddhā hontīti. Ayaṃ tiko sabbadhammasaṅgahitasabbabhāgiyo veditabboti idaṃ sāsanapaṭṭhānaṃ.

Ayaṃ tāva nettinayena kusalattikavaṇṇanā.

Evaṃ vedanāttikādīsupi yathāsambhavaṃ catusaccaniddhāraṇādividhinā soḷasa hārā pañca nayā niddisitabbā, ativitthārabhayena pana na vitthārayāma. Sakkā hi iminā nayena tesu tesu tikadukesu taṃtaṃhāranayayojanānurūpadhammaniddhāraṇavasena te te hāranayā viññunā niddisitunti.

2.Tañca sukhindriyaṃ sukhavedanā eva hoti sāmaññassa bhedapariyādānato, bhedassa ca sāmaññapariccāgatoti adhippāyo. Yasmā pana visesasāmaññāni avayavasamudāyā viya aññamaññato bhinnāni, tasmā 『『na pana…pe… samānatthattā』』ti vuttaṃ. Idāni tameva nesaṃ bhinnatatvaṃ 『『ayañhī』』tiādinā vivarati. Tanti sukhahetūnaṃ kāraṇaṃ. Tena sukhassa kāraṇaṃ sukhahetu, sukhassa kāraṇakāraṇaṃ sukhamūlanti dasseti. Sukhahetūnanti ettha hetu-saddena kāraṇabhāvasāmaññato hetupaccayā saṅgahitāti āha 『『puññapassaddhiādīna』』nti. Ettha ca sukhamūlasukhahetūsu phalūpacārena, sukhārammaṇasukhapaccayaṭṭhānesu sukhasahacariyāya, abyāpajjanibbānesu dukkhāpagamabhāvena sukhapariyāyo vuttoti daṭṭhabbo. Iṭṭhāsūti sukhupekkhānaṃ vipariṇāmāññāṇasaṅkhāradukkhatāya aniṭṭhabhāvopi atthīti viseseti. Upekkhameva vā apekkhitvā visesanaṃ kataṃ. Sā hi akusalavipākabhūtā aniṭṭhāpi atthīti. Evamādīsūti ādi-saddena 『『sovaggikaṃ sukhavipāka』』nti (dī. ni.

以下是巴利文的完整直譯： 1. 同樣，通過善的把握，善法由此善巧而生，那是慧根。與之俱生、依之而生的信、精進、念、定是信根等。通過這些，一切善法被理解。通過不善的把握，在被無知遮蔽過患的身、受、心、法中，執著于凈、樂、常、我的四種顛倒。通過無記的把握，顯示如前所說的根的緣和如前所說的捨棄顛倒的四種沙門果，這是獅子游戲方法的基礎。這是三種義理方法。 2. 通過這些成就，兩種業方法也成就。應當瞭解這個三法包含一切法、是一切的部分，這是教法的建立。 3. 這就是依網經方法對善三法的解釋。 4. 同樣，在受三法等中，也應按其適宜，以四諦的確定等方法，說明十六種運用和五種方法。但因為怕太繁瑣，我們不詳細說明。因為依這個方法，在那些三法和二法中，智者能夠依各自的運用和方法的配合而確定法，來說明那些運用和方法。 5. 那個樂根就是樂受，因為特殊性窮盡了普遍性，差別捨棄了普遍性，這是意思。因為特殊性和普遍性像部分和整體一樣互相有差別，所以說"但不...等...因為意義相同"。現在通過"因為這個"等來闡明它們的差別性。"那個"是樂的因的原因。通過這個顯示：樂的原因是樂因，樂的原因的原因是樂根。在"樂的諸因"中，因字從原因性的普遍意義上包括了因緣，所以說"福、輕安等"。在此，在樂根和樂因中以果的比喻，在樂所緣和樂的緣處以與樂俱行，在無惱害和涅槃中以離苦，應當看作是說樂的同義詞。在"可意的"中，以變易、無知、行苦性而特別指出樂和舍也有不可意性。或者只考慮舍而作特別說明。因為它作為不善異熟也有不可意的。在"如此等"中，等字包括"生天的、樂異熟的"等。

1.163) evamādiṃ saṅgaṇhāti. Iṭṭhapariyāyo hi ettha sukha-saddoti.

Saṅkhāradukkhādīsūti ettha ādi-saddena 『『ṭhitisukhaṃ vipariṇāmadukkhaṃ, akusalaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka』』ntiādike saṅgaṇhāti. Yathākkamaṃ sukhavedanā dukkhaaniṭṭhapariyāyo hi ettha dukkha-saddoti. Dukkhavedanādukkhavatthuādīsu dukkhasaddappavatti vuttanayeneva yojetabbā. Vipākāvipākabhedāya sabbāyapi sukhavedanāya vasena lakkhaṇassa vuttattā tadubhayānukūlamatthaṃ vivaranto 『『sabhāvato』』tiādimāha. Tattha vipākā sabhāvato iṭṭhassa anubhavanalakkhaṇā. Itarā sabhāvato saṅkappato ca iṭṭhassa iṭṭhākārassa vā anubhavanalakkhaṇāti daṭṭhabbaṃ.

Asamānapaccayehi ekajjhaṃ uppattito samānapaccayehi ekajjhaṃ uppatti sātisayāti ukkaṃsagativijānanavasena 『『samānapaccayehi sahuppattikāti attho』』ti vuttaṃ. Atha vā uppajjanaṃ uppādo, uppajjati etasmāti uppādoti duvidhopi uppādo ekuppādāti ettha ekasesanayena saṅgahitoti iminā adhippāyena 『『samā…pe… attho』』ti vuttaṃ siyā. Tena tāni ekavatthukānīti etassa ca 『『kappentassā』』tiādinā sambandho. Tattha purimavikappe ekaṃ vatthu nissayo etesanti yojanā, na ekaṃyeva vatthūti. Ekekabhūtassa bhūtattayanissitattā catubhūtanissitattā ca upādārūpānaṃ. Dutiyavikappe pana ekaṃyeva vatthu etesu nissitanti yojanā. Nissayanissitatāsaṅkhātaupakāropakattabbabhāvadīpanaṃ ekavatthukavacananti dutiyavikappe mahābhūtavasena yojanā katā. Itarathā ekaṃ vatthu etesūti samāsatthabhāvena upādārūpānampi pariggaho vattabbo siyā. Pañcaviññāṇasampaṭicchanānanti idaṃ nidassananti daṭṭhabbaṃ. Kiriyamanodhātucakkhuviññāṇādayopi hi ekārammaṇābhinnavatthukā cāti pākaṭoyamatthoti. Santīraṇādīnanti ādi-saddena voṭṭhabbanajavanatadārammaṇāni saṅgayhanti, etāni ca sampaṭicchanādīni cutiāsannāni idhādhippetānīti daṭṭhabbaṃ. Tāni hi taduddhaṃ kammajarūpassa anuppattito ekasmiṃyeva hadayavatthusmiṃ vattanti, itarāni pana purimapurimacittakkhaṇuppanne hadayavatthusmiṃ uttaruttarāni pavattantīti. Chasu vā vatthūsu ekaṃ hadayavatthuyeva vatthu etesanti evaṃ pana atthe sati cutiāsannato itaresaṃ sampaṭicchanādīnaṃ gahaṇaṃ siyāti ñātabbaṃ.

以下是巴利文的完整直譯： 1. 在此,通過不善中的渴愛,或者通過三界的善不善,顯示集諦;通過那些剩餘的三界法顯示苦諦;通過出世間善顯示道諦;通過其餘的無記特質顯示滅諦。其中,通過集顯示味著,通過苦顯示過患,通過道和滅顯示出離。雖然阿毗達摩的論述主要是確定名色的界限,從而確定諸法的自性,但是當確定了它們的善等特質后,也就間接地說明了應當成就等的意思。爲了斷除不善法、成就善法,"不作一切惡,成就於諸善"等, 2. 因為從這些話中可以看出,世尊的教法是以顯示善等法的成就等為目的,所以成就善法和斷除不善法是方法,證悟無記法的特殊性是結果,爲了成就善等法等目的而教導和命令是教說,這是教說的方法。 3. 因為健康的意思、無過失的意思和善巧生起的意思而是善,與此相反而是不善,與這兩者相反而是無記,因為持有自性等的意思而是法,這是逐詞分析的考察方法。 4. 善法產生值得尊敬的有、果和般涅槃是合理的,因為是樂異熟;不善法產生惡趣苦和輪迴苦是合理的,因為是不可意的果;無記法不產生這兩種果是合理的,因為是無異熟法,這是合理性方法。 5. 善法是樂異熟的足處,不善法是苦異熟的足處,無記法是善不善無記法的足處,這是足處方法。

Etthāha – 『『kasmā panettha kusalattikānantaraṃ vedanāttikova vutto』』ti? Kismiṃ pana vuccamāne ayamanuyogo na siyā, apica avayavānaṃ anekabhedatādassanatthā tikantaradesanā. Sammāsambuddhena hi kusalattikena sabbadhammānaṃ tidhā vibhāgaṃ dassetvā puna tadavayavānaṃ kusalādīnampi anekabhedabhinnataṃ dassentena tesaṃ vedanāsampayogavibhāgavibhāvanatthaṃ 『『sukhāya vedanāya sampayuttā』』ti vuttaṃ. Kusalā hi dhammā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Akusalā dhammā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā, tathā abyākatā sampayogārahāti. Evaṃ kusalādidhammānaṃ paccekaṃ vedanābhedena vibhāgadassanatthaṃ kusalattikānantaraṃ vedanāttikaṃ vatvā idāni sukhasampayuttādīnaṃ paccekaṃ vipākādibhedabhinnataṃ dassetuṃ vedanāttikānantaraṃ vipākattiko vutto. Sukhasampayuttā hi dhammā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. Tathā adukkhamasukhasampayuttā, dukkhasampayuttā pana siyā vipākā, siyā vipākadhammadhammāti iminā nayena avasesattikānaṃ dukānañca tassa tassa anantaravacane payojanaṃ vibhāvetabbaṃ.

3.Vipākaniruttiñca labhantīti tesu vipākasaddassa niruḷhataṃ dasseti. Sukkakaṇhādīti ādi-saddena akaṇhaasukkaphassādibhāvo pariggahito. Sati pana pāka-saddassa phalapariyāyabhāve rūpaṃ viya na nihīno pakkaṃ viya visiṭṭho pākoti vipākoti evaṃ vā ettha attho daṭṭhabbo. Sabyāpāratāti saussāhatā. Santāne sabyāpāratāti etena cittappayogasaṅkhātena kiriyābhāvena vipākadhammānaṃ santānavisesamāha 『『yato yasmiṃ cittuppāde kusalākusalā cetanā, taṃsantāne eva tassā vipākuppattī』』ti. Ettha ca 『『sabyāpāratā』』ti etena āvajjanadvayaṃ vipākañca nivatteti, 『『anupacchinnāvijjātaṇhāmāne』』ti iminā avasiṭṭhaṃ kiriyaṃ nivatteti. Ubhayenapi anusayasahāyasaussāhatālakkhaṇā vipākadhammadhammāti dasseti. Lokuttarakusalānampi hi anusayā upanissayā honti, yato 『『katame dhammā kusalā? Yasmiṃ samaye lokuttaraṃ…pe… tasmiṃ samaye avijjāpaccayā saṅkhārā』』tiādinā (vibha. 342) ariyamaggacetanāya avijjāupanissayatā paṭiccasamuppādavibhaṅge pakāsitā. Nirussāhasantabhāvalakkhaṇā vipākā, ubhayaviparītalakkhaṇā nevavipākanavipākadhammadhammāti.

Abhiññādikusalānanti ādi-saddena 『『ahosi kammaṃ nāhosi kammavipāko』』ti (paṭi. ma. 1.234) iminā tikena saṅgahitaṃ gatiupadhikālapayogābhāvena avipākaṃ diṭṭhadhammavedanīyaṃ upapajjavedanīyañca saṅgaṇhāti. Aparāpariyavedanīyaṃ pana saṃsārappavattiyaṃ ahosikammādibhāvaṃ na bhajati. Bhāvanāya pahātabbādīti ādi-saddena dassanena pahātabbaṃ saṅgaṇhāti. Ubhayampi 『『vipākānuppādane』』ti vacanato gatiupadhikālapayogābhāvena anuppannavipākameva adhippetaṃ bhāvanāya pahātabbassapi pavattivipākassa anujānanato. Yesaṃ pana bhāvanāya pahātabbā avipākā, tesaṃ matena ādi-saddena dassanena pahātabbassa ahosikammanti evaṃpakārasseva pariggahoti veditabbaṃ.

以下是巴利文的完整直譯： 1. 這裡有人問："為什麼在此善三法之後緊接著說受三法？"如果說什麼才不會有這個問題呢？而且爲了顯示支分有多種差別而說其他三法。因為正等覺者通過善三法顯示一切法的三種分類后，爲了再顯示那些支分善等也有多種差別的區分，爲了闡明它們與受相應的分類，所以說"與樂受相應"。因為善法或者與樂受相應，或者與不苦不樂受相應。不善法或者與樂受相應，或者與苦受相應，或者與不苦不樂受相應，無記法也同樣適合相應。這樣爲了顯示善等法各自以受的差別而分類，在善三法之後說受三法，現在爲了顯示與樂相應等各自以異熟等差別而區分，在受三法之後說異熟三法。因為與樂相應的法或者是異熟，或者是異熟法法，或者非異熟非異熟法法。同樣與不苦不樂相應的法，但與苦相應的法或者是異熟，或者是異熟法法。依這個方法應當闡明其餘三法和二法中，在那個之後緊接著說這個的目的。 2. "獲得異熟的語源"顯示在這些中異熟這個詞的確立。"白黑等"中，等字包括非黑非白觸等狀態。當有異熟詞是果的同義詞時，應當這樣理解這裡的意思：就像不是低劣的色法，是殊勝的熟果，就是異熟。"有功用性"是有精進性。"相續中有功用性"通過這個說明異熟法以心的精進稱為作用的特殊相續，"因此在哪個心生起中有善不善思，就在那個相續中有它的異熟生起"。在此，通過"有功用性"排除兩種轉向和異熟，通過"未斷的無明、愛、慢"排除其餘的作用。通過兩者顯示：異熟法法以隨眠為伴、有精進為相。因為出世間善也以隨眠為近依，因此在緣起分別中說明："什麼法是善？當生起出世間...在那時，以無明為緣有行"等，顯示聖道思以無明為近依。異熟以無精進、寂靜為相，非異熟非異熟法法以與兩者相反為相。 3. "通過神通等善"中，等字包括"有業無業異熟"這個三法所攝的，由於缺乏趣、依、時、加行而無異熟的現法受和生后受。但順后受在輪迴的轉起中不成為有業無業等。"應以修所斷等"中，等字包括見所斷。兩者都因為說"在不生異熟"而意指由於缺乏趣、依、時、加行而未生異熟，因為允許修所斷也有轉起異熟。但是對於那些認為修所斷無異熟的人的觀點，應當理解等字僅包括見所斷是有業無業這樣的型別。

1. 『『Kathamādinnā』』ti ayampi pañho labbhati. 『『Phalabhāvenā』』ti hi ādānappakāravacanaṃ. Kesañci gotrabhupaccavekkhaṇādīnaṃ upetakiriyabhūtānaṃ taṃkattubhūtānañca atthānaṃ upetabbasambandhabhāvato tadabhidhāyinopi saddā sambandhā evāti 『『upetasaddasambandhinā』』ti vuttaṃ. Upetanti hi upetabbatthe vuccamāne avassaṃ upetakiriyā upetā ca ñāyatīti. 『『Rūpadhātuyā kho pana, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā, cetaso adhiṭṭhānā abhinivesā anusayā』』tiādīsu 『『upayo』』ti taṇhādiṭṭhiyo adhippetāti āha 『『upaya…pe… diṭṭhīhī』』ti. Yathāsambhavanti 『『ārammaṇakaraṇavasenā』』tiādinā aṭṭhakathāyaṃ vuttaatthesu yo yo sambhavati yojetuṃ, so soti attho. Na vacanānupubbenāti 『『kiṃ pana taṃ upeta』』ntiādinā vuttavacanānupubbena na yojetabbo. Sabbapaccayuppannānanti sabbatebhūmakapaccayuppannānaṃ. Nāpajjati sāmaññajotanāya visese avaṭṭhānato visesatthinā ca viseso anupayujjatīti taṃ pana visesaṃ vuttappakāraṃ niyametvā dassetuṃ 『『bodhaneyyā』』tiādi vuttaṃ.

Upetaṃ dīpetīti yathā 『『pācariyo』』ti ettha pagato ācariyo pācariyoti pa-saddo pagataṃ dīpeti, evaṃ upa-saddo upetaṃ dīpeti eva, na cettha gatādiatthānaṃ ekantena paccattavacanayogo icchitoti. Atisaddo viyāti ca idaṃ sasādhanakiriyādīpanasāmaññena vuttanti daṭṭhabbaṃ. Paccayabhāvenāti etena purimanibbattiṃ viseseti. Tena sahajātassapi upādānassa saṅgaho kato hoti. Sahajātopi hi dhammo paccayabhūto purimanipphanno viya voharīyati yathā 『『ekaṃ mahābhūtaṃ paṭicca tayo mahābhūtā』』ti, 『『ekaṃ khandhaṃ paṭicca tayo khandhā』』ti (paṭṭhā. 1.1.53) ca. Dhātukathāyaṃ pakāsitanti 『『upapattibhavo pañcahi khandhehi ekādasahāyatanehi sattarasahi dhātūhi saṅgahito. Katihi asaṅgahito. Na kehici khandhehi ekenāyatanena ekāya dhātuyā asaṅgahito』』ti (dhātu. 67) evamādiṃ sandhāyāha. Tasmā evāti upādinnasaddānapekkhattā eva. Avisesetvāti upādinnānupādinnavisesaṃ akatvā. Upādānānaṃ ārammaṇabhāvānativattanato upādānehi upādātabbāti vā upādāniyā, upādātuṃ vā arahantīti upādāniyā, upādāne niyuttāti vā upādāniyā ka-kārassa ya-kāraṃ katvāti evamettha attho daṭṭhabboti.

5.Vibādhanaṃ pīḷanaṃ kilamanaṃ upatāpo pariḷāho appassaddhibhāvo. Vidūsitā malīnā ca yato keci akilesasabhāvāpi aniṭṭhaphalā gārayhā ca jātā.

我來為您直譯這些巴利文： 4."如何執取"這也是一個問題。"以果位"是說明執取的方式。由於某些種姓智觀察等作為能達到之行為及其作者的意義與所達到的有關聯性，表達這些的語詞也是有關聯的，所以說"與所達到詞有關聯"。因為說"達到"是在可達到的意義上，必然知道達到的行為和能達到者。如在"居士啊，於色界之貪慾、染著、喜悅、渴愛、執取、住著、偏執、隨眠"等經文中，"執取"指貪愛和邪見，所以說"執取...等...見"。"隨其所應"的意義是：在註釋書中所說"以所緣作用等"等義中，凡是可以配合的義理都要配合。不是按照句序，即不應按"什麼是所達到"等所說的句序來配合。"一切緣生"指一切三地的緣生法。不會產生矛盾，因為在通說中確立特殊性，而且尋求特殊之人不會捨棄特殊性，所以爲了明確顯示上述這個特殊性而說"應覺悟"等。 "表示達到"，就像"首席師"(pācariya)中的pa-音節表示"已達到"一樣，upa-音節就是表示"達到"，這裡不一定要求與"去"等義有主格關係。"如同ati-音節"是就表達具有作用的動詞的共同性而說的。"以緣的狀態"是以此限定前生。由此也包含俱生的執取。因為俱生法作為緣，就像前生一樣被說為"依一大種而有三大種"、"依一蘊而有三蘊"。"在界論中所說"是指"生有為五蘊、十一處、十七界所攝。不為幾法所攝？不為任何蘊、一處、一界所不攝"等。"正因如此"即因為不需要執取詞。"不加區分"即不作已執取和未執取的區分。因為不超越作為執取的所緣，所以稱為"可執取"；或應當被執取，故稱"可執取"；或專注于執取，故稱"可執取"，將ka-音變成ya-音，應如是理解其義。 5.逼迫即是壓迫、疲憊、熱惱、煩惱、不安穩狀態。由此被污染、變得污濁，即使本性非煩惱，也成為不善果報及應受呵責。

1. 『『Sīlamattakaṃ, paraṃ viya mattāyā』』tiādīsu mattā-saddassa pamāṇavācakatā daṭṭhabbā. Mariyādavācako vā mattā-saddo. Vicāro hettha jhānaṅgesu heṭṭhimamariyādo, na paṭhamajjhānaupacārajjhānesu viya vitakko. Sā pana vicāramariyādatā vitakkābhāvena etesaṃ jātāti avitakkaggahaṇaṃ kataṃ. Idaṃ vuttaṃ hoti – avitakkā hutvā vicāramariyādajhānaṅgesu vicāraheṭṭhimakoṭikāti. Atha vā īsadattho mattā-saddo 『『mattāsukhapariccāgā』』tiādīsu (dha. pa. 290) viya. Ayañhettha attho – vitakkarahitā bhāvanāya atisukhumabhūtavicārattā īsaṃ vicārā ca avitakkavicāramattāti. Na hi ito paraṃ vicāro atthīti. Yadi vitakkavisesarahitā vicāramattā, evaṃ sante avitakkavacanaṃ kimatthiyanti āha 『『vicāramattavacanenā』』tiādi. Yadi vicāramattato aññesampi avitakkānaṃ atthibhāvajotanatthaṃ avitakkavacanaṃ, avitakkā ca vicāramattā avicārāti nivattetabbā gahetabbā ca, evaṃ sati vicāramattā visesanaṃ, avitakkā visesitabbāti vicāramattāvitakkāti vattabbanti codanaṃ manasi katvā āha 『『visesanavisesitabbabhāvo』』tiādi. Yathākāmanti vattuicchānurūpaṃ . Yena yena hi pakārena dhammesu nivattetabbagahetabbabhāvā labbhanti, tena tena pakārena visesanavisesitabbabhāvo sambhavatīti. Padānaṃ anukkamo padānukkamo.

Avitakkā savitakkā ca savicārā avicārā cāti avitakkāsavicārā savitakkā avicārāti yojetabbaṃ. Ubhayekadesadassanampi ubhayadassananti adhippāyena 『『yadi savitakkasavicārā』』tiādi vuttaṃ. Itarampi pakāsetunti idaṃ yathā savitakkasavicāresu cittuppādesu vitakko avitakkasavicāratāya 『『avitakkavicāramatto』』ti vutto, evaṃ yathāvuttacittuppādesu vicāro 『『savitakkaavicāro』』ti sakkā viññātunti imamatthaṃ sandhāya vuttaṃ. Vitakkābhāvena ete vicāramattāti ayampi attho visesanivattiatthaṃyeva mattā-saddaṃ gahetvā vutto. Vicāramattāti hi vicāramattavantoti viññāyamānattā tadaññavisesavirahasāmaññato nivattetvā vitakkavisesavirahasaṅkhāte avitakka-saddo sannidhāpito viseseti dutiyajjhānadhammeti. Yathāha 『『na vicārato』』tiādi.

我會按照您的要求直譯這段巴利文: 6. 在"僅僅是戒"、"如同度量"等句中,應當理解"matta"一詞表示量度的意思。或者,"matta"一詞表示界限。這裡在禪支中,尋是下限,而不像初禪或近行禪中的尋那樣。但是這種尋的界限性是由於這些(第二禪等)沒有尋而產生的,所以使用了"無尋"一詞。這裡的意思是:成為無尋,在以尋為下限的禪支中。或者,"matta"一詞表示"少許"的意思,如"捨棄少許樂"等句中。這裡的意思是:由於修習中沒有尋,尋變得極其微細,所以稱為"無尋少許尋"。因為再往上就沒有尋了。如果是無特殊尋而只有少許尋,那麼為什麼還要說"無尋"呢?為此說"由於說少許尋"等。如果說"無尋"是爲了表明除了少許尋之外還有其他無尋的存在,而"無尋"和"少許尋"是應當排除和接受的,那麼在這種情況下,"少許尋"是修飾語,"無尋"是被修飾的,應當說"少許尋無尋"。考慮到這種質疑,所以說"修飾語和被修飾的關係"等。"隨意"是指根據說話者的意願。因為無論以何種方式在諸法中獲得應排除和應接受的性質,以那種方式就有修飾語和被修飾的關係。詞的順序就是詞序。 應當組合爲:"無尋、有尋、有尋、無尋"即"無尋有尋,有尋無尋"。意圖表示兩者的一部分也是表示兩者,所以說"如果有尋有尋"等。"也說明其他的"是指:正如在有尋有尋的心生起中,尋由於無尋有尋性而被稱為"無尋少許尋",同樣在上述心生起中,尋可以被理解為"有尋無尋"。這是針對這個意思而說的。"由於沒有尋,這些是少許尋"這個意思也是爲了表示特殊性的排除而採用"matta"一詞來說的。因為"少許尋"被理解為"具有少許尋",所以從排除其他特殊性的共性中排除,而以無尋的特殊性缺乏為名的"無尋"一詞被放在附近來修飾第二禪法。如所說"不是從尋"等。

7.Vedayamānāti anubhavamānā. Sukhākāreti iṭṭhākāre, iṭṭhānubhavanākāre vā. Udāsināti natiapanatirahitā. Sukhadukkhānaṃ aviruddhā tesaṃ byavadhāyikābhāvato. Sukhadukkhāni viya hi sukhadukkhānaṃ anantaraṃ pavattanato byavadhāyikābhūtā na tehi virujjhati, na pana sukhadukkhāni anantarāpavattito. 『『Upapattito ikkhatīti upekkhā』』ti ayaṃ panattho idha upekkhā-saddassa sabbupekkhāpariyādānato na vutto. Na hi lobhasampayuttādiupekkhā upapattito ikkhatīti. Tasmāti yasmā pītisahagatāyeva na sukhasahagatā, sukhasahagatāpi na pītisahagatā evāti pītisahagatā sukhasahagatā ca aññamaññaṃ bhinnā, tasmā. Satipi sukhasahagatānaṃ yebhuyyena pītisahagatabhāve yena sukhena samannāgatā sukhasahagatā eva honti, na pītisahagatā, taṃ sukhaṃ nippītikasukhanti ayaṃ viseso iminā tikena dassitoti imamatthaṃ vibhāvento 『『pītisahagatāti vatvā』』tiādimāha.

Siddhoti sāvasesaṃ niravasesañca sukhapītiyo saṅgahetvā pavattehi paṭhamadutiyapadehi yo pītisahagato dhammaviseso, taṃ sukhaṃ, yo ca sukhasahagato dhammaviseso, sā pītīti satipi aññamaññaṃ saṃsaṭṭhabhāve padantarasaṅgahitabhāvadīpanatosiddho ñāto viditoti attho. 『『Catutthajjhānasukhaṃ atipaṇītasukhanti oḷārikaṅgato nīharitvā tassa paṇītabhāvaṃ dassetuṃ ayaṃ tiko vutto』』ti keci vadanti, tadetaṃ sabbesaṃ sukhavedanāsampayuttadhammānaṃ idha 『『sukhasahagatā』』ti vuttattā vicāretabbaṃ. Tathā hi 『『sukhabhūmiyaṃ kāmāvacare』』tiādinā (dha. sa. 1283) 『『kāmāvacarakusalato cattāro somanassasahagatacittuppādā』』tiādinā (dha. sa. 1598) ca niddeso pavattoti.

8.Nibbānārammaṇataṃ sandhāyāha, na nibbānapaṭivijjhanaṃ, itarathā gotrabhussa dassanabhāvāpatti acodanīyā siyāti adhippāyo. Nanu ca disvā kattabbakiccakaraṇena sotāpattimaggova dassananti ukkaṃsagativijānanena nibbānassa paṭivijjhanameva dassananti gotrabhussa dassanabhāvāpatti na codetabbāvāti? Na, dassanasāmaññasseva suyyamānattā dassanakattabbakiccakaraṇānañca bhedena vuttattā. Tattha yadipi 『『paññāya cassa disvā āsavā parikkhīṇā hontī』』tiādīsu (ma. ni. 2.182) viya abhinnakālassapi bhinnakālassa viya bhedopacāradassanato bhedavacanaṃ yuttaṃ, dassanavisese pana adhippete dassanasāmaññavacanaṃ na kattabbanti dassanasāmaññamattaṃ gahetvā codanā katāti 『『nibbānārammaṇataṃ sandhāyāhā』』ti vuttaṃ. Dutiyatatiyamaggānampi dhammacakkhupariyāyasabbhāvato 『『bhāvanābhāvaṃ appatta』』nti vuttaṃ. Tattha bhāvanā vaḍḍhanā. Sā ca bahulaṃ uppattiyā hotīti āha 『『punappunaṃ nibbattanenā』』ti. Tathā hi satīti 『『ubhayapaṭikkhepavasenā』』ti padassa dassanabhāvanāpaṭikkhepavasenāti atthe sati. Nanu lokiyasamathavipassanāpi yathābalaṃ kāmacchandādīnaṃ pahāyakā, tatra kathamidaṃ vuttaṃ, na ca añño pahāyako atthīti codanaṃ sandhāyāha 『『aññehī』』tiādi.

我會按照您的要求直譯這段巴利文: 7. 感受即是正在體驗。樂相即是可意相,或可意體驗相。舍即是沒有傾向或背離。與樂苦不相違,因為不是它們的障礙。因為樂苦緊隨其後生起,所以不成為障礙,不與它們相違,而樂苦則不是緊隨其後生起。這裡沒有說"因觀察而生起故為舍"這個意思,因為這包含了一切舍的意思。因為貪相應等舍不是因觀察而生起的。因此,因為伴隨喜的不是伴隨樂的,伴隨樂的也不是伴隨喜的,所以伴隨喜和伴隨樂是互相不同的。雖然伴隨樂的大多數是伴隨喜的,但是具有樂的只是伴隨樂的,不是伴隨喜的,那個樂是無喜之樂,這個差別是由這個三法所顯示的。爲了闡明這個意思而說"說了伴隨喜之後"等。 成就的意思是:包括有餘和無餘的樂和喜,由第一第二句所表達的伴隨喜的特殊法,那是樂,伴隨樂的特殊法,那是喜,雖然它們是互相混合的,但通過表明被其他句所包含而成為已知、已瞭解。有些人說:"爲了顯示第四禪之樂是極為殊勝之樂,把它從粗重支分中分離出來,顯示它的殊勝性,所以說了這個三法",這應當考慮,因為這裡說"伴隨樂"是指一切與樂受相應的法。因此,如"在欲界樂地"等和"從欲界善有四個伴隨悅的心生起"等的解說已經進行了。 8. 是指緣涅槃為所緣,不是指通達涅槃,否則,種姓智成為見的過失就不應該被質疑,這是其意圖。難道不是因為見了應做之事的完成而初果道才是見,或者因爲了知最高歸趣而通達涅槃才是見,所以種姓智成為見的過失不應該被質疑嗎?不是,因為只聽到見的共相,而且見和應做之事的完成是分開說的。在那裡,雖然像"以慧見之後,他的諸漏滅盡"等句中那樣,對未分時也比喻為已分時,所以分別的說法是合適的,但是如果意圖特殊的見,就不應該說見的共相,所以只取見的共相而作質疑,因此說"是指緣涅槃為所緣"。因為第二第三道也有法眼的同義詞,所以說"未達到修習狀態"。其中,修習是增長。這是由於多次生起而有的,所以說"由於一再生起"。如果是這樣的話,即如果"以雙重否定的方式"這個詞的意思是以否定見和修習的方式。難道世間的止觀不也能根據能力斷除欲貪等嗎,那麼這裡怎麼這樣說的,難道沒有其他的斷除者嗎?考慮到這個質疑,所以說"由其他"等。

9.Appahātabbahetumattesūti appahātabbahetukamattesu. Sabbo kusalābyākatadhammo yathādhippetattho. Samāso na upapajjati asamatthabhāvato. Yesanti ye tatiyarāsibhāvena vuttā dhammā, attho tesaṃ. Ubhinnanti visuṃ visuṃ yojetabbatāya dve pahātabbahetusaddāti katvā vuttaṃ. Etanti 『『nevadassanena nabhāvanāya pahātabbo hetu etesaṃ atthī』』ti etaṃ vacanaṃ. Tehi dassanabhāvanāpadehi yuttena pahātabbahetukapadena. Evañca katvāti evaṃ dassanabhāvanāpadehi pahātabbahetukapadassa visuṃ visuṃ yojanato. Evañhi purimapadadvaya…pe… dassanametaṃ hotīti. Evanti dassanabhāvanāhi napahātabbo hetu etesanti evaṃ atthe sati. 『『Hetu…pe… siyā』』ti etassa 『『purimasmiñhi atthe』』tiādinā ahetukānaṃ aggahitabhāvadassanavasena atthaṃ vatvā idāni 『『atha vā』』tiādinā dutiyasseva atthassa yuttabhāvaṃ vibhāvento 『『gahetabbatthassevā』』tiādimāha. So hi 『『evamattho gahetabbo』』ti vuttattā gahetabbattho.

10.Aññathāti ārammaṇakaraṇamatte adhippete. Kathaṃ panetaṃ jānitabbaṃ 『『ārammaṇaṃ katvāti etena catukiccasādhakaṃ ārammaṇakaraṇaṃ vuccatī』』ti? Sāmaññajotanāya visese avaṭṭhānato ariyamaggadhammānaṃyeva ca apacayagāmibhāvato. 『『Cattāro maggā apariyāpannā apacayagāmino』』ti (dha. sa. 1021) hi vuttaṃ. Tenevāha 『『ariyamaggānaṃ etaṃ adhivacana』』nti. Eteneva vā visesupalakkhaṇahetubhūtena vacanena yathāvutto ārammaṇakaraṇaviseso viññāyati. Ukkaṃsagativijānanena vā ayamattho veditabbo. Paccavekkhaṇādīnanti vodānādayo saṅgaṇhāti. Hetubhāvenāti sampāpakahetubhāvena. Ñāpako kārako sampāpakoti tividho hi hetu, tathā ñāpetabbādibhāvena phalaṃ. Yathā nirayādimanussabhāvādigāmipaṭipadābhāvato akusalalokiyakusalacittuppādā 『『ācayagāmino dhammā』』ti vuttā, na micchādiṭṭhiādilokiyasammādiṭṭhiādidhammā eva, evaṃ nibbānagāmipaṭipadābhāvato lokuttarakusalacittuppādā 『『apacayagāmino』』ti daṭṭhabbā, na ariyamaggadhammā evāti imamatthaṃ dassento āha 『『purimapacchimāna』』ntiādi. Tattha ariyamaggasseva nibbānagāmipaṭipadābhāvo paribyattoti tasseva apacayagāmibhāvo yutto, tadanuvattakattā pana sesadhamme saṅgahetvā vuttaṃ. Apacaye dukkhaparijānanādinā sātisayaṃ gamanaṃ yesante apacayagāminoti 『『maggā eva apacayagāmino』』ti vuttaṃ. Purimapacchimānanti ca imasmiṃ tike paṭhamapadadutiyapadasaṅgahitānaṃ atthānanti attho. 『『Jayaṃ veraṃ pasavati (dha. pa. 201), caraṃ vā yadi vā tiṭṭha』』ntiādīsu (itivu. 86, 110; su. ni. 195) viya sānunāsiko ācaya-saddoti 『『anunāsikalopo kato』』ti vuttaṃ. Ettha ca 『『ācina』』nti vattabbe 『『ācaya』』nti byattayavasena vuttanti daṭṭhabbaṃ. Ācayā hutvā gacchantīti etena apacinantīti apacayā, apacayā hutvā gacchanti pavattantīti ayamattho nayato dassitoti daṭṭhabbaṃ.

11.Lokiyesuasekkhabhāvānāpatti daṭṭhabbāti kasmā evaṃ vuttaṃ, nanu –

『『Sikkhatīti kho bhikkhu tasmā sekkhoti vuccati. Kiñca sikkhati, adhisīlampi sikkhati adhicittampi sikkhati adhipaññampi sikkhati. Sikkhatīti kho bhikkhu tasmā sekkhoti vuccati (a. ni.

我來為您直譯這段巴利文： 9. 在"僅非所斷之因"中指僅非所斷之因法。一切善法和無記法是如所意圖的意思。複合詞不成立是因為不具足條件。"那些"是指那些被說為第三類的諸法的意思。說"兩者"是因為認為有兩個"所斷之因"詞需要分別組合。"這個"是指"這些法沒有見所斷和修所斷之因"這句話。由那些與見和修兩詞結合的"所斷之因"詞。"如此做"是指這樣與見和修兩詞分別結合"所斷之因"詞。因為這樣,前兩詞...等...就是這個顯示。"如此"是指在"這些法的因不是由見和修所斷"這樣的意思下。對於"因...等...應該"這句,以"因為在前面的意思"等來說明未取無因法的意思之後,現在以"或者"等來闡明只有第二種意思才是合適的,所以說"只是應取的意思"等。因為說"應該這樣理解意思",所以是應取的意思。 10. "另外"是指僅在所緣作用上的意圖。如何知道"作為所緣"這句話是說能完成四種作用的所緣作用呢？因為在通說中確立特殊性,而且只有聖道法才是趣向減損的。因為說"四道是不攝屬、趣向減損的"。所以說"這是聖道的同義詞"。或者由這個作為特殊標識因的語句而了知如上所說的所緣作用的特殊性。或者應當由了知最高歸趣而知此義。"觀察等"包含清凈等。"以因的狀態"是以能到達因的狀態。因為因有能知、能作、能到達三種,同樣,果也有應被知等三種狀態。就像因為趣向地獄等和人道等的行道性,所以說不善和世間善心生起是"趣向積集之法",不僅是邪見等和世間正見等法,同樣,應當理解因為趣向涅槃的行道性,所以出世間善心生起是"趣向減損的",不僅是聖道法。爲了顯示這個意思而說"前後"等。其中,因為只有聖道才明顯具有趣向涅槃的行道性,所以只有它適合稱為趣向減損,但是因為其他法隨順於它,所以包含在內而說。因為以苦遍知等方式特別趣向減損,所以說"只有道是趣向減損的"。"前後"是指在這個三法中被第一句和第二句所包含的意思。如"勝利生怨仇","行走或站立"等句中那樣,積集一詞帶鼻音,所以說"省略鼻音"。在這裡,應當理解本應說"積集"而說"積集"是由於字母轉換。由"成為積集而去"這句話,應當理解由此顯示了"減損者減損,成為減損而去、執行"這個意思。 11. "應當看見在世間法中不成為無學"為什麼這樣說呢？難道不是 - "比丘啊,因為他學習,所以稱為有學。他學習什麼呢？他學習增上戒,也學習增上心,也學習增上慧。比丘啊,因為他學習,所以稱為有學。"

3.86). Yopi kalyāṇaputhujjano anulomapaṭipadāya paripūrakārī sīlasampanno indriyesu guttadvāro bhojane mattaññū jāgariyānuyogamanuyutto pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati 『ajja vā sve vā aññataraṃ sāmaññaphalaṃ adhigamissāmī』ti, sopi sikkhatīti sekkho』』ti –

Vacanato yathāvuttakalyāṇaputhujjanassapi sīlādidhammā sekkhāti vuccantīti? Na, pariyāyabhāvato. Nippariyāyena hi sekkhāsekkhabhāvo yathāsambhavaṃ maggaphaladhammesu evāti lokiyesu sekkhabhāvāsaṅkābhāvato asekkhabhāvānāpatti vuttā. Tenevāha 『『sīlasamādhī』』tiādi. Arahattaphaladhammāpi sikkhāphalabhāvena pavattanato heṭṭhimaphaladhammā viya sikkhāsu jātātiādiatthehi sekkhā siyuṃ, heṭṭhimaphaladhammāpi vā sikkhāphalabhāvena pavattanato arahattaphaladhammā viya asekkhāti codanaṃ manasikatvā 『『pariniṭṭhitasikkhākiccattā』』ti vuttaṃ, tathā 『『heṭṭhimaphalesu panā』』tiādi. 『『Taṃ eva sāliṃ bhuñjāmi, sā eva tittirī, tāni eva osadhānī』』tiādīsu taṃsadisesu tabbohāro daṭṭhabbo. Etena ca sekkhasadisā asekkhā yathā 『『amanusso』』ti vuttaṃ hotīti aññe. Aññattha 『『ariṭṭha』』ntiādīsu vuddhiatthepi a-kāro dissatīti vuddhippattā sekkhā asekkhāti ayampi attho vutto.

12.Kilesavikkhambhanasamatthatāyāti idaṃ nidassanamattaṃ daṭṭhabbaṃ. Vitakkādivikkhambhanasamatthatāpi hettha labbhatīti. Akusalaviddhaṃsanarasattā vā kusalānaṃ tattha sātisayakiccayuttataṃ parittadhammehi mahaggatānaṃ pakāsetuṃ 『『kilesavikkhambhanasamatthatāyā』』ti vuttaṃ. Vipākakiriyesu dīghasantānatāva, na kilesavikkhambhanasamatthatā vipulaphalatā cāti attho. 『『Vipulaṃ phalaṃ vipulaphala』』nti evaṃ pana atthe gayhamāne vipākesupi vipulaphalatā labbhateva. Sopi ekasesanayena aṭṭhakathāyaṃ vuttoti veditabbo. Mahantehi gatā paṭipannāti ayaṃ panattho tiṇṇampi sādhāraṇoti. Guṇato ayaṃ ettakoti sattānaṃ pamāṇaṃ karontā viya pavattantīti oḷārikā kilesā 『『pamāṇakarā』』ti vuttā. Tehi parito khaṇḍitā paricchinnāti parittā. Satipi kehici paricchinnatte mahāpamāṇabhāvena gatā pavattāti mahaggatā. Paricchedakarānaṃ kilesānaṃ sukhumānampi agocarabhāvato tehi na kathañcipi paricchinnā vītikkantāti aparicchinnā appamāṇā, yato te 『『apariyāpannā』』tipi vuccanti.

14.Tittiṃ na janenti santataratāya asecanakabhāvato. Ettha ca 『『pamāṇakarehī』』tiādiko atthavikappo 『『atappakatthenā』』tiādikāya hīnattikapadavaṇṇanāya parato bahūsu potthakesu likhīyati, yathāṭhāne eva pana ānetvā vattabbo.

我來為您直譯這段巴利文： [承接上文]..."優秀的凡夫,圓滿實踐隨順之道,具足戒行,守護諸根門,飲食知量,致力於覺醒,在初夜后夜致力於修習覺支法,住于'今日或明日我將證得某種沙門果'的想法,他也是因為學習而被稱為有學"。 從這些話來看,上述優秀凡夫的戒等諸法也被稱為"有學"不是嗎？不是,因為這是方便說。因為無方便說的有學無學性只在道果法中隨其所應而有,所以說在世間法中不會有無學性,因為不會懷疑有學性。正因如此而說"戒定"等。阿羅漢果法也因為是學習的果而執行,如同較低果位的諸法生於諸學中等義而成為有學,或者較低果位的諸法也因為是學習的果而執行,如同阿羅漢果法而成為無學。考慮到這個質疑而說"因為學習的作用已經完成",同樣說"但在較低諸果中"等。應當理解在"我吃那個米,那個鷓鴣,那些藥"等句中表示相似的用法。由此說明無學與有學相似,如說"非人"等,其他人這樣說。在其他處如"ariṭṭha(最勝)"等詞中,a-音節也表示增長義,所以也說了"有學達到增長即是無學"這個意思。 12. "因為能夠鎮伏煩惱"這隻應當看作是舉例。因為這裡也包含能夠鎮伏尋等。或者因為善法具有破壞不善的作用,爲了顯示大界法比小界法有更殊勝的作用,所以說"因為能夠鎮伏煩惱"。而在果報和唯作中只有相續長久,沒有能夠鎮伏煩惱和廣大果報的意思。但是如果理解為"廣大的果報是廣大果",那麼在果報中也有廣大果報性。這也應當理解為在註釋書中以省略方式說的。"由偉大者所達到、所行"這個意思是三者共有的。粗重的煩惱被稱為"能作度量",因為它們像是在為眾生作度量一樣執行。被它們周遍破壞、限定故稱為"小界"。雖然被某些所限定,但因為以大度量而行、運轉,故稱為"大界"。因為連微細的能作限定的煩惱也不是它們的對象,所以完全不被它們所限定、超越它們,故稱為"無限量"、"不攝屬"。 14. 因為更寂靜而不生厭足,由於是無需新增的狀態。在這裡,"被能作度量者"等義的選擇在"以不滿足義"等的低劣三法解釋之後,在許多書中被書寫,但應當在適當處說。

1. Lokiyasādhujanehipi atijigucchanīyesu ānantariyakammanatthikavādādīsu pavatti vinā vipallāsabalavabhāvena na hotīti 『『vipariyāsadaḷhatāyā』』ti vuttaṃ. Etenāti 『『vipākadāne satī』』tiādinā satipi kālaniyame vipākuppādane sāsaṅkavacanena. Tasmāti yasmā yathāvuttanayena niyatatāya atippasaṅgo dunnivāro, tasmā. Balavatā…pe… pavattīti etena asamānajātikena anivattanīyavipākataṃ, samānajātikena ca vipākānuppādanepi anantaraṃ vipākuppādanasamatthatāya avihantabbataṃ anantarikānaṃ dasseti. Yato tesaṃ vipākadhammatā viya sabhāvasiddhā niyatānantariyatā. Aññassa…pe… dānatoti imināpi asamānajātikādīhi anivattanīyaphalataṃ eva vibhāveti.

Codako adhippāyaṃ ajānanto 『『nanū』』tiādinā atippasaṅgameva codeti. Itaro 『『nāpajjatī』』tiādinā attano adhippāyaṃ vivarati. Ekanteti avassambhāvini. Sanniyatattāti sampādane janane niyatabhāvato. Uparatā avipaccanasabhāvāsaṅkā yesu tāni uparatāvipacca…pe… saṅkāni, tabbhāvo upa…pe… saṅkattaṃ, tasmā. 『『Na samatthatāvighātattāti balavatāpi ānantariyena anupahantabbataṃ āha. Upatthambhakāni anubalappadāyakāni honti uppattiyā santānassa visesitattā. Tena nesaṃ vipākānuppādanepi amoghavuttitaṃ āha.

16.Maggakiccaṃ pariññādi. Aṭṭhaṅgikamaggasammādiṭṭhimaggasampayuttālobhādosasaṅkhātehi maggahetūhi maggasampayuttakhandhasesamaggaṅgasammādiṭṭhīnaṃ sahetukabhāvadassanato tiṇṇaṃ nayānaṃ asaṅgahitasaṅgaṇhanavasenāti vuttaṃ. Hetubahutāvasenāti bahuhetukassa paṭhamanayassa anantaraṃ bahuhetukatāsāmaññena nikkhepakaṇḍapāḷiyaṃ tatiyaṃ vuttanayo idha aṭṭhakathāyaṃ dutiyaṃ vutto. Yathāsakaṃ paccayehi pavattamānesu nirīhakesu dhammesu kesañci anuvattanīyabhāvo na kevalaṃ dhammasabhāvatoyeva, atha kho purimadhammānaṃ pavattivisesenapi hotīti āha 『『pubbābhisaṅkhāravasenā』』ti. Pavattiviseso hi purimapurimānaṃ cittacetasikānaṃ uttaruttaresu visesādhānaṃ bhāvanāpubbābhisaṅkhāroti. Anuvattayamānoti garukārayamāno. Udāharaṇavasenāti nidassanavasena, na niravasesadassanavasena. Yasmā panātiādinā yathāvuttaṃ atthaṃ pāṭhantarena sādheti. Tattha hi adhipatipaccayassa paccanīye ṭhitattā maggo adhipati maggādhipatīti ayamattho labbhatīti. Samānasaddatthavasenāti satipi aññapadatthasamānādhikaraṇasamāsatthabhede maggādhipatisaddatthabhedābhāvaṃ sandhāya vuttaṃ.

我來為您直譯這段巴利文： 15. 因為即使是世間善人,如果沒有顛倒的力量,也不會趣向于極其可厭的無間業、斷見等,所以說"因為顛倒的堅固"。"由此"是指由"如果有果報生起"等這樣雖然確定時間但對果報生起仍有疑慮的說法。"因此"是指因為如上所說的方式中決定性的過度推論難以避免,所以。"由強力...等...執行"由此顯示無間(業)由不同類的(業)不能改變其果報性,以及由同類的(業)雖然不能產生果報,但因為能夠立即產生果報而不能被損害。因此它們的果報性就像本性成就的決定無間性。"由其他...等...給與"由此也說明由不同類等不能改變其果報性。 提問者不知意圖而以"難道不"等提出過度推論的質疑。另一方以"不會產生"等揭示自己的意圖。"一定"是指必然發生。"因為決定"是指在完成、產生上決定。"已止息...等...疑慮"是指已止息、不會成熟本性的疑慮,這種狀態。"不是因為能力被損害"說明即使是強力的無間(業)也不能損害。支援的即是給予輔助力量,因為特殊化了相續的生起。由此說明即使不產生果報也不會無效。 16. 道的作用是遍知等。因為顯示八支道的正見、道相應的無貪無嗔稱為道因,使道相應諸蘊、其餘道支、正見成為有因,所以說是以攝取三種方法中未攝取的方式。"依多因"是指在經中多因的第一方法之後,以多因的共性而說的第三方法,在這裡註釋書中說為第二方法。在依各自緣而執行的無作用諸法中,某些成為應隨順的性質不僅僅是由法的本性,而且也是由前法的特殊執行而有,所以說"依前行造作"。因為前前心心所的特殊執行在後后(心心所)中建立特殊性即是修習的前行造作。"使隨順"即是使尊重。"依例子"是依舉例,不是依完全顯示。以"因為"等用另一種讀法證明如上所說的意思。因為在那裡對能作緣的否定中確立,所以得出"道是增上,道增上"這個意思。"依同義詞"是指雖然有其他詞義的同主格複合詞義的區別,但是說的是道增上詞義沒有區別。

17.Uppanna-saddo uppādādiṃ paṭipajjamāno, patvā vigato cāti duvidhesu atthesu ubhayesampi vācako, na purimānaṃyevāti tamatthaṃ dassetuṃ 『『anuppannā』』tiādimāha. Tattha uppannabhāvo uppādādippattatā. Tena atītāpi saṅgahitā honti. Tenevāha 『『sabbo uppannabhāvo』』ti. Uppannadhammabhāvo 『『uppannā dhammā』』ti padena gahitadhammabhāvo, vattamānadhammabhāvoti attho. Yo vā uppādādippatto attano ca sabhāvaṃ dhāreti paccayehi ca dhārīyati, so uppannadhammoti paccuppannabhāvo uppannadhammabhāvoti evamettha attho daṭṭhabbo. Uppannadhamme vatvā 『『anuppannā』』ti vacanaṃ na yathādhigatapaṭisedhananti kathamidaṃ paccetabbanti āha 『『yadi hī』』tiādi. Keci panettha 『『uppannāti padena atītāpi saṅgahitā. Yadi na saṅgahitā, nibbānaṃ viya tepi navattabbāti vattabbaṃ siyā , na ca tathā vutta』』nti vadanti, taṃ pana tesaṃ matimattameva. Ayaṃ pana tiko dvinnaṃ addhānaṃ vasena pūretvā dassitoti aṭṭhakathāyaṃ vakkhatīti. Evaṃ sante kasmā atītā navattabbāti na vuttāti? Dhammavasena asaṅgahitattābhāvato. Dhammavasena hi asaṅgahitaṃ nibbānaṃ tattha navattabbaṃ jātaṃ, na ca niyogato atītā nāma dhammā keci atthi, ye idha asaṅgahitattā navattabbā siyunti. Phalanibbattito kāraṇassa puretaraṃ nibbatti idha pariniṭṭhitasaddena vuccati, na tassa hutvā vigatabhāvoti āha 『『anāgate vā』』ti. Yato metteyyassa bhagavato uppajjanakaphalampi 『『uppādī』』ti vuccati.

20.Yassa jhānā vuṭṭhahitvātiādinā 『『tenānandā』』tiādipāḷiyā heṭṭhāpāḷiṃ atthavasena dasseti. Ayañhi tattha pāḷi –

『『Kathañcānanda , bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati. Idhānanda, bhikkhu vivicceva…pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho…pe… samādahati. So ajjhattaṃ suññataṃ manasi karoti, tassa ajjhattaṃ suññataṃ manasikaroto suññatāya cittaṃ na pakkhandati…pe… muccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ sampajānāti ajjhattaṃ kho me suññataṃ manasikaroto ajjhattaṃ suññatāya cittaṃ na pakkhandati…pe… muccatīti, itiha tattha sampajāno hoti. So bahiddhā suññataṃ…pe… ajjhattabahiddhā suññataṃ…pe… so āneñjaṃ manasi karoti, tassa āneñjaṃ manasikaroto āneñjāya cittaṃ na pakkhandati…pe… muccatīti, itiha tattha sampajāno hoti. Tenānanda, bhikkhunā』』ti (ma. ni.

我來為您直譯這段巴利文： 17. 爲了顯示"已生"一詞在趣向生起等和已達到后消失這兩種意義中都能表達兩者,而不僅是前者,所以說"未生"等。其中,"已生性"是指已達到生起等。由此也包含過去法。正因如此而說"一切已生性"。已生法性是指被"已生諸法"這詞所攝取的法性,即現在法性的意思。或者已達到生起等而自己保持自性且被諸緣所維持的,那就是已生法,所以應當理解這裡已生法性即是現在性。說了已生法之後說"未生",這不是否定已經獲得的,那麼這怎麼能接受呢？所以說"如果"等。有些人在這裡說:"以'已生'一詞也包含過去法。如果不包含,就應該說它們也像涅槃一樣是不可說的,但並沒有這樣說。"但這只是他們的想法而已。這個三法是依兩個時期而圓滿顯示的,這將在註釋書中說明。如果是這樣,為什麼不說過去法是不可說的呢？因為依法而言沒有不被包含。因為依法而言不被包含的涅槃在那裡成為不可說的,而沒有任何必然的過去法不被包含在這裡而應成為不可說的。這裡用"已完成"一詞表示因在果生起之前的生起,而不是表示它已有後消失,所以說"或在未來"。因此彌勒世尊將要生起的果也稱為"已生起"。 20. 以"從禪那出起"等通過"因此阿難"等經文在意義上顯示前面的經文。這裡的經文是： "阿難,比丘如何令內心安住、平靜、專一、集中？阿難,在此比丘離開...等...成就第四禪而住。如是...等...集中。他作意內空,當他作意內空時,心對空性不傾向...等...解脫。阿難,事情是這樣的,比丘如是了知:'當我作意內空時,心對內空性不傾向...等...解脫',如是在那裡他有正知。他對外空...等...對內外空...等...他作意不動,當他作意不動時,心對不動性不傾向...等...解脫,如是在那裡他有正知。因此阿難,比丘..."（中部）;

3.188).

Tattha ajjhattasuññatādīsūti ajjhattaṃ bahiddhā ajjhattabahiddhā ca suññatāya āneñje ca. Paṭhamajjhānādisamādhinimitteti pādakabhūtapaṭhamajjhānādisamādhinimitte. Apaguṇapādakajjhānato vuṭṭhitassa hi ajjhattaṃ suññataṃ manasikaroto tattha cittaṃ na pakkhandati. Tato 『『parassa santāne nu kho katha』』nti bahiddhā manasi karoti, tatthapi na pakkhandati. Tato 『『kālena attano santāne, kālena parassa santāne nu kho katha』』nti ajjhattabahiddhā manasi karoti, tatthapi na pakkhandati. Tato ubhatobhāgavimutto hotukāmo 『『arūpasamāpattiyaṃ nu kho katha』』nti āneñjaṃ manasi karoti, tatthapi na pakkhandati. 『『Idāni me cittaṃ na pakkhandatī』』ti vissaṭṭhavīriyena na bhavitabbaṃ, pādakajjhānameva pana sādhukaṃ punappunaṃ manasi kātabbaṃ, evamassa rukkhaṃ chindato pharasumhi avahante punappunaṃ nisitanisitaṃ kāretvā chindantassa chijje pharasu viya kammaṭṭhāne manasikāro vahatīti dassetuṃ 『『tasmiṃyevā』』tiādi vuttanti.

Atthato ca asamānattāti idaṃ kasmā vuttaṃ. Nanu yesu atthesu ajjhatta-saddo vattati, te sabbe dassetvā idhādhippetatthaniddhāraṇatthaṃ atthuddhāravasenetaṃ vuttaṃ. Cakkhādīsu ca ajjhattika-saddo ajjhattānaṃ abbhantaratāvisesamupādāya pavattati, yato te ajjhattaajjhattāti vuccanti. Apica 『『cha ajjhattikānī』』ti idaṃ ajjhattika-saddassa cakkhādīnaṃ ajjhattabhāvavibhāvanasabbhāvato idha udāharaṇavasena vuttaṃ. Teneva hi aṭṭhakathāyaṃ ajjhattikaduke 『『ajjhattāva ajjhattikā』』ti vuttaṃ. Evañca sati na ettha saddato asamānatāpi siyā, tasmāyeva yathāvuttacodanaṃ visodhento 『『ayaṃ panetthā』』tiādimāha. Tenāti tasmā. Taṃvācakassāti ajjhattajjhattavācakassa sakkā vattuṃ tadatthassa ajjhattabhāvasabbhāvato.

『『Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikārato saṅgaṇikārāmataṃ anuyutto』』tiādinā (ma. ni. 3.186) pabbajitāsāruppassa nekkhammasukhādinikāmalābhitāya abhāvassa ca dassanena saṅgaṇikārāmatāya, 『『nāhaṃ, ānanda, ekaṃ rūpampi samanupassāmi, yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṃ sokapari…pe… upāyāsā』』ti (ma. ni.

我來將這段巴利文直譯成簡體中文： 在那裡"內空性等"是指內在、外在以及內外兩方面的空性和不動。"初禪等定相"是指作為基礎的初禪等定相。對於已從熟練的基礎禪那出定者，當他作意內在空性時，心不能趨入其中。此後他想"或許在他人相續中如何"而作意外在，在那裡也不能趨入。此後他想"或許有時在自己相續中，有時在他人相續中如何"而作意內外兩方面，在那裡也不能趨入。此後他想成為雙分解脫者而想"或許在無色定中如何"而作意不動，在那裡也不能趨入。"現在我的心不能趨入"時不應放棄精進，而應當反覆善加作意基礎禪那，就像砍樹時斧頭不利，反覆磨利后才能砍斷一樣，爲了顯示在業處的作意會變得銳利，所以說"就在那裡"等。 從意義上不相同的原因是什麼？難道不是在顯示"內"這個詞所用的一切含義后，爲了確定此處所要表達的意義而依據意義的歸納而說的嗎？在眼等處，"內在"一詞是依據內在的特殊內部性而運用，因此稱它們為"內在的內在"。而且，"六內處"這句話是由於"內在"一詞能顯示眼等的內在性而在此作為例證而說的。因此在義注中關於內在雙法說"內在即是內在的"。如此，在這裡甚至在詞義上也不會有不相同，因此爲了澄清如上所述的質疑而說"但這裡"等。"由此"即是因此。"能表達那個"是指能表達內在的內在，因為具有內在性的意義所以可以這樣說。 "阿難，比丘若喜好群居，樂於群居，專注于喜好群居，則不莊嚴"等，通過顯示不適合出家者及無法獲得出離之樂等的情況來[說明]喜好群居[的過患]，"阿難，我不見有任何色，對於貪著、隨樂著該色者，當該色變異、改變時，不會生起憂、悲...乃至...惱。"

3.186) evaṃ rūpādiratiyā ca ādīnavaṃ vatvā sace koci duppaññajātiko pabbajito vadeyya 『『sammāsambuddho khette paviṭṭhā gāviyo viya amheyeva gaṇato nīharati, ekībhāve niyojeti, sayaṃ pana rājarājamahāmattādīhi parivuto viharatī』』ti, tassa vacanokāsupacchedanatthaṃ cakkavāḷapariyantāya parisāya majjhe nisinnopi tathāgato ekakovāti dassanatthaṃ 『『ayaṃ kho panā』』ti desanā āraddhāti āha 『『tappaṭipakkhavihāradassanattha』』nti. Tattha sabbanimittānanti rūpādīnaṃ saṅkhatanimittānaṃ . Ajjhattanti visayajjhattaṃ. Suññatanti anattānupassanānubhāvanibbattaphalasamāpattiṃ. Tenevāha 『『ajjhatta』』ntiādi. Tattha dutiye vikappe ṭhāna-saddo kāraṇapariyāyo daṭṭhabbo. Saccakasuttenāti mahāsaccakasuttena. Tattha hi –

『『Abhijānāmi kho panāhaṃ, aggivessana, anekasatāya parisāya dhammaṃ desetā, apissu maṃ ekameko evaṃ maññati 『mamevārabbha samaṇo gotamo dhammaṃ desetī』ti. Na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ. Yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ desetīti. So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi, ekodiṃ karomi, samādahāmi 『yena sudaṃ niccakappaṃ viharāmī』』ti (ma. ni. 1.387) –

Āgatanti.

1. Aññehi anidassanehi aññaṃ viya katvā yathā 『『silāputtakassa sarīra』』nti. Dhammasabhāvasāmaññenātiādinā kiñcāpi rūpāyatanato añño nidassanabhāvo nāma natthi, dhammasabhāvo pana atthi. Tato ca rūpāyatanassa viseso nidassanabhāvena katoti tadaññadhammavisesakaro nidassanabhāvo rūpāyatanato anaññopi añño viya katvā upacaritoti dasseti. Atthaviseso sāmaññavisesatthabhedo. Sayaṃ sampattānaṃ phoṭṭhabbadhammānaṃ, nissayavasena sampattānaṃ ghānajivhākāyānaṃ gandharasānañca, itaresaṃ asampattānaṃ. Aññamaññapatanaṃ aññamaññassa yogyadese avaṭṭhānaṃ, yena paṭihananabhāvena. Byāpārādīti cittakiriyāvāyodhātuvipphāravasena akkhipaṭalādīnaṃ heṭṭhā upari ca saṃsīdanalaṅghanādippavattimāha. Vikāruppatti visadisuppatti, visayassa iṭṭhāniṭṭhabhāvena anuggaho upaghāto cāti attho.

Tikamātikāpadavaṇṇanā niṭṭhitā.

Dukamātikāpadavaṇṇanā

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我來將這段巴利文直譯成簡體中文： 3.186. 這樣說明了對色等的貪著的過患之後，如果有某個愚鈍的出家人會說："正等覺者像把牛趕出田地一樣把我們趕出團體，使我們獨處，但他自己卻與國王、大臣等眾人一起居住"，爲了斷除這種說法的機會，即使坐在遍及輪圍山的會眾中間，如來也是獨處的，爲了顯示這一點而開始"這裡"等的開示，所以說"爲了顯示與此相反的安住"。其中"一切相"是指色等有為相。"內"是指內在境界。"空"是指由無我隨觀的威力所產生的果定。因此說"內"等。其中第二種情況中，"處"字應理解為因的含義。"薩遮迦經"是指大薩遮迦經。因為在那裡： "火種，我憶念曾對數百眾人說法，其中每個人都這樣想：'沙門喬達摩是專門為我說法。'火種，但不應這樣看。如來說法只是爲了使他人瞭解。火種，我在那次說法結束后，就在那之前的定相中安住其心、使之寂靜、專一、等持，我常以此而住。" 如是而來。 22. 就像說"石子的身體"一樣，把與其他不可見者不同的表示為另一種。雖然通過"法的自性共相"等，除了色處之外沒有所謂的可見性，但法的自性是存在的。由此，色處以可見性的特性而成為不同，因此使可見性成為區別其他法的特性，雖然與色處不異，但卻像是不同一樣而被假說，這就是他所顯示的。意義的差別是共相和特相的意義差別。對於自己獲得的觸法，依止力獲得的鼻、舌、身和香、味，其他的則是不獲得的。互相撞擊是指互相在適當處所的安住，以此而有撞擊性。"作用等"是指通過心的活動和風界的擴散，而說眼膜等上下沉浮跳躍等的運作。變異生起是指不同的生起，即是說由於對象的可意與不可意而有扶助與損害。 三法條目註釋終。 二法條目註釋 1-

6.Samānadesaggahaṇānaṃ ekasmiṃyeva vatthusmiṃ gahetabbānaṃ, ekavatthuvisayānaṃ vā. Atha vā samānadesānaṃ ekavatthukattā samānagahetabbabhāvānaṃ ekuppāditoti attho. Ye dhammā hetusahagatā, te hetūhi saha saṅgayhanti. Yo ca tesaṃ sahetukabhāvo, so sahajātādīhi hetūhi katoti katvā vuttaṃ 『『samā…pe… sabbhāva』』nti. Ādi-saddena cettha suppatiṭṭhitabhāvasādhanādihetubyāpāre pariggaṇhāti. Ekībhāvūpagamananti ekakalāpabhāvena pavattamānānaṃ cittacetasikānaṃ saṃsaṭṭhatāya samūhaghanabhāvena duviññeyyanānākaraṇataṃyeva sandhāya vuttaṃ. Dhammanānattābhāvepīti sabhāvatthabhedābhāvepi. Padatthanānattenāti nānāpadābhidheyyatābhedena. Etena pakārantarāpekkhaṃ dukantaravacananti dasseti. Anekappakārā hi dhammā. Teneva 『『sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī』』ti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85) vuttaṃ. Ayañca attho tikesupi daṭṭhabbo. Yesaṃ vineyyānaṃ yehi pakāravisesehi dhammānaṃ vibhāvane kate paṭivedho hoti, tesaṃ tappakārabhedehi dhammānaṃ vibhāvanaṃ. Yesaṃ pana yena ekeneva pakārena vibhāvane paṭivedho hoti, tesampi taṃ vatvā dhammissarattā tadaññaniravasesappakāravibhāvanañca desanāvilāsoti āha 『『desetabbappakārajānana』』ntiādi. Nanu ekena pakārena jānantassa tadaññappakāravibhāvanaṃ aphalaṃ hotīti? Na hoti paṭisambhidāppabhedassa upanissayattā. Te pakārā etesanti tappakārā, tabbhāvo tappakāratā. Iminā dhammānaṃ vijjamānasseva pakāravisesassa vibhāvanaṃ desanāvilāsoti dasseti.

Aññatthāpīti 『『ahetukā ceva dhammā na ca hetū』』tiādīsu. Yathā paṭhamadukekadese gahetvā dutiyatatiyadukehi saddhiṃ chaṭṭhadukanaye yojanā 『『hetū dhammā sahetukāpi ahetukāpī』』tiādayo tayo dukā labbhanti, evaṃ dutiyatatiyadukekadese gahetvā paṭhamadukena saddhiṃ yojanāya 『『sahetukā dhammā hetūpi na hetūpi, ahetukā dhammā hetūpi na hetūpi, hetusampayuttā dhammā hetūpi na hetūpi, hetuvippayuttā dhammā hetūpi na hetūpī』』ti cattāro dukā labbhanti, te pana vuttanayeneva sakkā dassetunti na dassitāti daṭṭhabbā. Atha vā pāḷiyaṃ vuttehi catutthapañcamehi aṭṭhakathāyaṃ dassitehi purimehi dvīhi ninnānākaraṇato ete na vuttā. Sannivesavisesamattameva hettha visesoti. Teneva hi ninnānatthattā pāḷiyaṃ āgatadukesu yathāniddhāritadukānaṃ yathāsambhavaṃ avarodhanena avuttataṃ dassetuṃ 『『etesu panā』』tiādimāha.

我來將這段巴利文直譯成簡體中文： 6. 相同處所所攝的是在同一事物中應當把握的，或是以同一事物為對象的。或者說，由於是相同處所的緣故成為同一事物，因為是相同應把握的而成為同一生起的意思。凡是與因俱行的諸法，它們與諸因一起被攝取。它們的有因性是由俱生等因所造成的，所以說"相同...存在"。這裡以"等"字包含了善立性成就等因的作用。"達到一體性"是就心心所法以一聚的形態運作，由於相應而成為整體密集，難以分辨差異而說的。"即使沒有法的差異"是指即使沒有自性義的差別。"詞義的差異"是指不同詞所表達的意義差別。以此顯示另一對偶的陳述是期待其他方式的。因為諸法有多種方式。因此說"一切諸法以一切行相進入世尊佛陀的智門"。這個意義在三法中也應當瞭解。對於那些所化眾生，通過諸法的某些特殊方式的闡明能獲得通達，對他們就以那些方式的差別來闡明諸法。而對於那些僅通過一種方式的闡明就能通達的人，對他們說了那個之後，由於是法的主宰，對其餘一切方式的闡明也是說法的莊嚴，所以說"了知應說的方式"等。難道對於通過一種方式了知的人，闡明其他方式不是無果的嗎？不是無果的，因為是諸無礙解的增上緣。這些方式是它們的，所以叫做彼方式，那個狀態叫做彼方式性。以此顯示闡明諸法現有的特殊方式是說法的莊嚴。 "在其他處也"是指在"無因法而非因"等處。就像在第一對偶中取一部分與第二、第三對偶一起，在第六對偶的方法中配合而得到"因法或有因或無因"等三個對偶，同樣地在第二、第三對偶中取一部分與第一對偶一起配合而得到"有因法或是因或非因，無因法或是因或非因，因相應法或是因或非因，因不相應法或是因或非因"這四個對偶，但是這些按照已說的方法就能顯示，所以應當理解為未顯示。或者說，因為與經典中說的第四、第五[對偶]和義注中顯示的前二[對偶]沒有差異，所以這些未說。這裡的差別只是安排的特殊性而已。因此，正是由於意義沒有差異，爲了顯示在經典中出現的諸對偶中，如何確定的諸對偶依照可能而包攝未說的[對偶]，所以說"但在這些中"等。

Atha vā 『『etena vā gatidassanenā』』tiādinā vakkhamānanayena 『『hetū ceva dhammā ahetukā cā』』tiādīnaṃ sambhavantānaṃ dukānaṃ saṅgahe sati etesampi saṅgaho siyā. Yato vā dukato padaṃ niddhāretvā dukantaraṃ vuccati, tena sati ca nānatte dukantaraṃ labbhati, na cettha koci viseso yathāvuttadukehīti saṃvaṇṇanāsu na dassitanti daṭṭhabbaṃ. Ettha ca yathā sahetukadukato hetusampayuttadukassa, hetusahetukadukato ca hetuhetusampayuttadukassa padatthamattato nānattaṃ, na sabhāvatthato. Evaṃ santepi sahetukahetusahetukaduke vatvā itarepi vuttā, evaṃ hetusampayuttahetuhetusampayuttadukādīhi sabhāvatthanānattābhāvepi padatthanānattasambhavato dhammanānattābhāvepi padatthanānattena dukantaraṃ vuccatīti vuttattā 『『hetusahagatā dhammā, na hetusahagatā dhammā, hetusahajātā dhammā, na hetusahajātā dhammā. Hetusaṃsaṭṭhā dhammā, hetuvisaṃsaṭṭhā dhammā. Hetusamuṭṭhānā dhammā, na hetusamuṭṭhānā dhammā. Hetusahabhuno dhammā, na hetusahabhuno dhammā』』tiādīnaṃ, tathā 『『hetū ceva dhammā hetusahagatā cā』』tiādīnaṃ, 『『na hetū kho pana dhammā hetusahagatāpi, na hetusahagatāpī』』tiādīnañca sambhavantānaṃ anekesaṃ dukānaṃ saṅgaho anuññāto viya dissati. Tathā hi vakkhati 『『etena vā gatidassanenā』』tiādi. Evaṃ āsavagocchakādīsupi ayamattho yathāsambhavaṃ vattabbo. Dhammānaṃ vā sabhāvakiccādiṃ bodhetabbākārañca yāthāvato jānantena dhammasāminā yattakā dukā vuttā, tattakesu ṭhātabbaṃ. Addhā hi te dukā na vattabbā, ye bhagavatā na vuttāti veditabbaṃ. Na hetuhetusampayuttaduko chaṭṭhadukena ninnānatthoti adhippāyo. Tesūti paṭhamadukatatiyadukesu. Yadi dukantarehi dukantarapadehi ca samānatthattā etesaṃ dukānaṃ dukantarapadānañca avacanaṃ , evaṃ sati chaṭṭhaduke paṭhamapadampi na vattabbaṃ catutthaduke dutiyapadena samānatthattā. Tathā ca chaṭṭhadukoyeva na hotīti codanaṃ sandhāyāha 『『catutthaduke』』tiādi. Dukapūraṇatthanti idaṃ samānatthataṃyeva sandhāya vuttaṃ, desanāviseso pana vijjatiyeva. Atthantaratābhāvepi pakārabhedahetukaṃ dukantaravacananti dassito hi ayamatthoti. Etena gatidassanenāti atthavisesābhāvepi chaṭṭhadukapūraṇasaṅkhātena nayadassanena. Paṭhamaduke…pe… dassito pāḷiyaṃ vuttehi catutthapañcamehi, aṭṭhakathāyaṃ dassitehi purimehi dvīhi, idha dassitehi catūhi. Tesūti dutiyatatiyadukesu. Paṭhamadukapakkhepena dassito pāḷiyaṃ chaṭṭhadukena itaratra ca itaradukehīti veditabbaṃ.

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我來將這段巴利文直譯成簡體中文： 或者按照將要說的"或以此道理的顯示"等方法，當包攝"既是因法又是無因"等可能的對偶時，這些也會被包攝。或者從某對偶中抽取詞項而說另一對偶，當這樣做時如有差異就得到另一對偶，而這裡與已說的諸對偶沒有任何差異，所以應當理解為在註釋中未顯示。這裡就像有因對偶與因相應對偶，以及因有因對偶與因因相應對偶，僅在詞義上有差異，而不是在自性義上。即使如此，說了有因因有因對偶后其他的也說了，同樣地，雖然與因相應因因相應對偶等在自性義上沒有差異，但因為在詞義上有差異的可能性，所以即使在法上沒有差異，也由於詞義的差異而說另一對偶，因此說"因俱行法，非因俱行法，因俱生法，非因俱生法。因相應法，因不相應法。因等起法，非因等起法。因俱有法，非因俱有法"等，同樣地"既是因法又是因俱行法"等，以及"非因法或是因俱行或非因俱行"等許多可能的對偶的包攝似乎是被允許的。因此他將要說"或以此道理的顯示"等。這個意義在漏品等中也應當依照可能性來說。或者說，對於完全了知諸法的自性、作用等和應當了知的行相的法主所說的對偶數量，應當安住在那麼多。確實應當瞭解那些世尊未說的對偶是不應說的。意思是說非因因相應對偶與第六對偶意義沒有差異。"在它們中"是指在第一對偶和第三對偶中。如果因為與其他對偶和其他對偶詞項意義相同而不說這些對偶和對偶詞項，那麼這樣的話在第六對偶中第一詞項也不應說，因為與第四對偶中第二詞項意義相同。這樣的話就沒有第六對偶了，針對這個質疑而說"在第四對偶"等。"爲了完成對偶"這是就意義相同而說的，但說法的特殊性是確實存在的。因為這個意義已經顯示即使沒有其他意義，由於方式的差別而說另一對偶。"以此道理的顯示"是指即使沒有意義的差別，也以被稱為完成第六對偶的方法顯示。在第一對偶...等是顯示在經典中說的第四、第五[對偶]，在義注中顯示的前二[對偶]，在這裡顯示的四個[對偶]。"在它們中"是指在第二、第三對偶中。應當瞭解是通過加入第一對偶而顯示，在經典中通過第六對偶，在其他處通過其他對偶。 7-

13.Paccayabhāvamattena…pe… atthitanti etena na paṭiladdhattatāsaṅkhātā sasabhāvatāva atthitā, atha kho paṭipakkhena anirodho appahīnatā anipphāditaphalatā kāraṇāsamugghātena phalanibbattanārahatā cāti imamatthaṃ dasseti. Tathā hi 『『imasmiṃ sati idaṃ hotī』』ti ettha 『『satī』』ti iminā vacanena yena vinā yaṃ na hoti, taṃ atītādipi kāraṇaṃ saṅgahitamevāti. Tenevāha 『『na sahetu…pe… kālānamevā』』ti. Same…pe… dīpeti samecca sambhūya paccayehi katanti saṅkhatanti. Ayametesaṃ visesoti ayaṃ paccayanibbattānaṃ paccayavantatā anekapaccayanipphāditatā ca dukadvaye purimapadatthānaṃ bhedo, itaresaṃ pana purimapadasaṅgahitadhammavidhurasabhāvatāyāti. Avini…pe… ṭhapanatoti 『『ettakā』』ti pabhedaparicchedaniddhāraṇavasena abhidhammamātikāyaṃ dhammānaṃ avuttattā vuttaṃ. Suttantamātikāyaṃ pana niddhāritasarūpasaṅkhāvisesattā vinicchitatthaparicchedāyeva avijjādayo vuttāti. 『『Pathavīādi rūpa』』nti etasmiṃ atthavikappe anekahetukesu cittuppādesu hetūnaṃ sahetukabhāvo viya sabbesaṃ pathavīādīnaṃ rūpibhāvo siddhoti āha 『『purima…pe… pajjatī』』ti. Na hi tesu niyato katthaci saṃsāmibhāvoti. Aniccānupassanāya vā lujjati chijjati vinassatīti gahetabbo lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā. Tenevāti dukkhasaccabhāvena pariññeyyabhāvenāti attho.

Dukabahutāāpajjatīti kasmā vuttaṃ, nanu vīsati dukā vibhattā, 『『avuttopi yathālābhavasena veditabbo』』ti ca vakkhatīti dukabahutā icchitā evāti? Saccametaṃ, taṃyeva pana dukabahutaṃ anicchanto evamāha. Apica dukabahutā āpajjati, sā ca kho viññāṇabhedānusārinī, tatrāpi kāmāvacarakusalato ñāṇasampayuttāni, tathā mahākiriyato manodvārāvajjananti evaṃpakārānaṃ sabbadhammārammaṇaviññāṇānaṃ anāmasanato na byāpinīti dasseti 『『dukabahutā』』tiādinā. Abyāpibhāve pana dosaṃ dassento 『『tathā ca…pe… siyā』』ti āha. Niddesena ca viruddhanti 『『ye te dhammā cakkhuviññeyyā, na te dhammā sotaviññeyyā』』tiādinā rūpāyatanādīnaṃ paccekacakkhuviññāṇādinā kenaci viññeyyataṃ, sotaviññāṇādinā kenaci naviññeyyatañca dassentena nikkheparāsiniddesena 『『dvinnampi padānaṃ atthanānattato duko hotī』』ti idaṃ vacanaṃ viruddhaṃ, tathā atthuddhāraniddesenapi atthato na sametīti attho. Tatthāti tassaṃ nikkheparāsisaṃvaṇṇanāyaṃ. Yo ca paṭisedho kato atthanānattato dukaṃ dassetunti adhippāyo. Na hi sama…pe… sedhetunti etena 『『ye te dhammā cakkhuviññeyyā, na te dhammā sotaviññeyyā』』ti ettakesu niddesapadesu dukapadadvayappavatti pāḷito eva viññāyatīti dasseti.

我來直譯這段巴利文： 13.這段是說明："僅由於緣的存在...等...存在"這句話，不只是說獲得性質這種自性的存在，而是顯示這樣的意思：由於對立面的不滅、不斷、未生果、因不滅而有能生果的資格。正如"此有故彼有"中的"有"字，表明缺少什麼就不會有什麼，包括過去等的原因。因此說"非無因...等...僅時間"。 "和合...等...說明"是指由諸緣和合造作而成的稱為有為。這些的差別就是：在這兩對中，前項的意思是由緣所生、具有諸緣、由多緣所成就的性質的差異，而其他則是與前項所攝法相違的自性。 "未確定...等...安立"是說在阿毗達摩論母中未以"這些"這樣區分限定的方式來說明諸法。但在經論母中，無明等是已確定自性、數量差別，已決定意義範圍的。 關於"地等色"這種解釋，就像在多因心生起時諸因具有有因性一樣，一切地等都成就色性，所以說"前...等...成"。因為在這些中沒有確定在某處有所屬性。或者依無常隨觀，認為"世間"是破壞、斷滅、消失的意思，所以不攝受世間的出世間法不具有世間性。正是由於這個緣故，即是說由於是苦諦性、應遍知性的意思。 為什麼說"會有太多二法"？難道不是已分別了二十種二法，而且將說"未說的也應依所得而了知"，所以需要眾多二法嗎？這是事實，但他不想要那麼多二法才這樣說。而且會有眾多二法，這是隨順識的差別，其中欲界善中有智相應的，如是大唯作中有意門轉向等，這樣顯示由於不觸及一切法所緣的諸識，所以不遍滿，因此說"二法太多"等。 顯示不遍滿的過失時說"如是...等...應有"。與解說相違，即是說與"凡眼所識之法，非耳所識之法"等，顯示色處等各別為眼識等所識，而不為耳識等所識的棄捨聚解說相違，也與"由於意義不同而成二法"這句話相矛盾，同樣也與義釋解說在意義上不相符合。 "此中"是指在那棄捨聚的註釋中。意思是說爲了顯示由意義不同而成二法而作的否定。因為從"凡眼所識之法，非耳所識之法"這些解說文句中，就能從經典本身理解二法兩項的運用。

Tathevāti ubhinnaṃ kecina-saddānaṃ aniyamato cakkhusotādinissayavohārena cakkhusotaviññāṇādiko bhinnasabhāvoyeva dhammo atthoti dassanavasena. Rūpāyatanameva hi cakkhusotaviññāṇehi viññeyyāviññeyyabhāvato 『『kenaci viññeyyaṃ kenaci naviññeyya』』nti ca vuccatīti. Yadi evaṃ imasmimpi pakkhe dukabahutā āpajjatīti codanaṃ manasi katvā āha 『『na cetthā』』tiādi. Viññātabbabhedenāti viññātabbavisesena, viññeyyekadesenāti attho. Dukabhedoti dukaviseso, kenaci viññeyyaduko, tappabhedoyeva vā. Samatto pariyatto paripuṇṇoti attho. Yattakā viññātabbā tattakā dukāti dukabhedāpajjanappakāradassanaṃ. Evañca satītiādinā imissā saṃvaṇṇanāya laddhaguṇaṃ dasseti. 『『Ye te dhammā cakkhuviññeyyā, na te dhammā sotaviññeyyā』』ti rūpāyatanasseva vuttattā atthabhedābhāvato kathamayaṃ duko hotīti āha 『『viññāṇanānattenā』』tiādi. Yadi pana sabbaviññātabbasaṅgahe dukosamatto hoti, nikkheparāsiniddeso kathaṃ nīyatīti āha 『『etassa panā』』tiādi.

Ettha pana yathā viññāṇanānattena viññātabbaṃ bhinditvā duke vuccamāne satipi viññātabbānaṃ bahubhāve yattakā viññātabbā, tattakā dukāti natthi dukabahutā dukasaṅgahitadhammekadesesu dukapadadvayappavattidassanabhāvato. Evaṃ dvinnampi padānaṃ atthanānattena duke vuccamānepi yattakāni viññāṇāni, tattakā dukāti natthi dukabahutā dukasaṅga…pe… bhāvato eva. Na hi ekaṃyeva viññāṇaṃ 『『kenaci kenacī』』ti vuttaṃ, kintu aparampīti sabbaviññāṇasaṅgahe duko samatto hoti, na ca katthaci dukassa pacchedo atthi indriyaviññāṇānaṃ viya manoviññāṇassapi visayassa bhinnattā. Na hi atītārammaṇaṃ viññāṇaṃ anāgatādiārammaṇaṃ hoti, anāgatārammaṇaṃ vā atītādiārammaṇaṃ, tasmā yathāladdhavisesena visiṭṭhesu manoviññāṇabhedesu tassa tassa visayassa ālambanānālambanavasena dukapadadvayappavatti na sakkā nivāretuṃ. Teneva ca aṭṭhakathāyaṃ 『『manoviññāṇena pana kenaci viññeyyañceva aviññeyyañcāti ayamattho atthi, tasmā so avuttopi yathālābhavasena veditabbo』』ti bhūmibhedavasena yathālābhaṃ dassessati. 『『Vavatthānābhāvato』』ti idampi anāmaṭṭhavisesaṃ manoviññāṇasāmaññameva gahetvā vuttaṃ. Pāḷi pana indriyaviññāṇehi nayadassanavasena āgatāti daṭṭhabbaṃ. Evañca katvā imissāpi atthavaṇṇanāya 『『kenacī』』ti padaṃ aniyamena sabbaviññāṇasaṅgāhakanti siddhaṃ hoti, niddesena ca na koci virodho. Cakkhuviññeyyanasotaviññeyyabhāvehi dukapadadvayappavatti dassitā, na pana cakkhuviññeyyācakkhuviññeyyabhāvehi visesakāraṇābhāvato. Kiñca 『『ye vā panā』』ti padantarasampiṇḍanatopi 『『ye te dhammā cakkhuviññeyyā…pe… na te dhammā cakkhuviññeyyā』』ti (dha. sa. 1101) ettāvatā dukapadadvayappavatti dassitāti viññāyati. Padantarabhāvadassanattho hi yevāpana-saddo yathā 『『ye keci kusalā dhammā, sabbe te kusalamūlā. Ye vā pana kusalamūlā, sabbe te dhammā kusalā』』tiādīsu (yama.

我來直譯這段巴利文： 正是如此，是指通過顯示兩個"某些"詞的不確定性，依眼耳等所依的言說，眼識耳識等是完全不同自性的法。因為只有色處由於對於眼識耳識是可識知與不可識知，所以說"對某些可識知，對某些不可識知"。 如果這樣，在這種情況下也會有太多二法的詰難，考慮到這點而說"在這裡不"等。"由所識知的差別"是指由所識知的特殊性，即是說由可識知的一分。"二法差別"是指二法的特殊性，即是對某些可識知的二法，或者就是它的差別。"完全"是指圓滿、充足、完整的意思。"有多少可識知就有多少二法"是顯示二法差別生起的方式。"如是則"等是顯示這個註釋所獲得的功德。 由於只說"凡眼所識之法，非耳所識之法"是專指色處，由於沒有意義的差別，如何成為二法？為此說"由識的差別"等。如果在攝一切可識知時二法是完全的，如何引導棄捨聚解說？為此說"但對這個"等。 在這裡，就像依識的差別分開所識知而說二法時，雖然所識知有多種，但有多少所識知就有多少二法，所以不會有太多二法，因為是在二法所攝法的一分中顯示二法兩項的運用。同樣，當依兩項的意義差別說二法時，有多少識就有多少二法，也不會有太多二法，正是因為在二法所攝...等...性。因為不是說同一個識是"對某些對某些"，而是其他的也是，所以在攝一切識時二法是完全的，而且在任何地方二法都沒有斷絕，因為如同根識一樣，意識的對象也是有差別的。因為緣過去的識不會緣未來等，或者緣未來的不會緣過去等，所以在依所得差別而特殊的意識差別中，對於各自對象的所緣與非所緣，二法兩項的運用是無法阻止的。 正因如此，在義釋中說"但對於意識，有些可識知也有些不可識知的這個意思是存在的，所以雖然未說，也應依所得而了知"，將依地的差別而顯示所得。"由於沒有確定"這也是就著未觸及特殊性的一般意識而說的。但經文是依根識顯示方法而來的，應當這樣理解。這樣的話，在這個義釋中"對某些"這個詞以不確定的方式含攝一切識就成立了，與解說也沒有任何矛盾。顯示由眼所識與非耳所識的性質而有二法兩項的運用，而不是由眼所識與非眼所識的性質，因為沒有特殊的原因。而且從"或者其他"這樣總括其他項的表達，也可以理解由"凡眼所識之法...等...非眼所識之法"如此顯示二法兩項的運用。因為"或者"詞是爲了顯示其他項的存在，如在"凡是善法，一切都是善根。或者是善根，一切都是善法"等處。

1.mūlayamaka.1). Aññathā 『『ye te dhammā cakkhuviññeyyā, na te dhammā sotaviññeyyā. Ye te dhammā sotaviññeyyā, na te dhammā cakkhuviññeyyā』』ti pāḷi abhavissa. Yaṃ pana vadanti 『『ye te dhammā cakkhuviññeyyā…pe… na te dhammā cakkhuviññeyyāti iminā atthato dve dukā vuttā hontī』』ti, tadapi cakkhuviññeyyācakkhuviññeyyataṃ sotaviññeyyāsotaviññeyyatañca sandhāya vuttaṃ, na pana 『『cakkhuviññeyyanasotaviññeyyataṃ sotaviññeyyanacakkhuviññeyyatañcā』』ti daṭṭhabbaṃ. Etena pāḷipaṭisedhanañca nivāritaṃ daṭṭhabbaṃ paṭisedhanasseva abhāvato. Tathā yassa ārammaṇassa vijānanabhāvena yo attho vuccamāno aniyamadassanatthaṃ 『『kenacī』』ti vutto, soyeva tato aññassa avijānanabhāvena vuccamāno aniyamadassanatthaṃ puna 『『kenacī』』ti vuttoti tadatthadassane tenevāti ayaṃ padattho na sambhavatīti na sakkā vattunti. Evamettha yathā aṭṭhakathā avaṭṭhitā, tathā attho yujjatīti veditabbaṃ.

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我來直譯這段巴利文： 1.否則經文應該是"凡眼所識之法，非耳所識之法。凡耳所識之法，非眼所識之法"。而他們所說的"凡眼所識之法...等...非眼所識之法，以此在意義上說了兩個二法"，這也是就著眼所識與非眼所識性、耳所識與非耳所識性而說的，但不應理解為"眼所識與非耳所識性、耳所識與非眼所識性"。由此也應理解否定經文的說法被遮止了，因為根本沒有否定。 同樣，當說某個所緣的了知性這個意義時，爲了顯示不確定而說"對某些"，當說同一個（所緣）對其他（識）的非了知性時，爲了顯示不確定而再說"對某些"，所以在顯示那個意義時說"正是由於這個"，不能說這個詞義是不可能的。如是在這裡應當了知，義釋如何確立，意義就如何相應。 14-

1. Santānassa ajaññamalīnabhāvakaraṇato kaṇhakammavipākahetuto ca aparisuddhattā 『『asucibhāvena sandantī』』ti vuttaṃ. Tatthāti vaṇe. Paggharaṇaka…pe… saddoti etena āsavo viya āsavoti ayampi attho dassitoti daṭṭhabbaṃ. Gotrabhu…pe… vuttānīti etena gotrabhuggahaṇaṃ upalakkhaṇaṃ yathā 『『kākehi sappi rakkhitabba』』nti dasseti. Gotrabhusadisā gotrabhūti pana atthe sati guṇappadhānatthānaṃ ekena saddena avacanīyattā vodānādayova vuttā bhaveyyuṃ. Atha vā gotrabhūti ekasesena sāmaññena vā ayaṃ niddesoti veditabbaṃ. Abhividhivisayaṃ avadhinti vibhattiṃ pariṇāmetvā vattabbaṃ.

Sampayuttehi āsavehi taṃsahitatā āsavasahitatā. Idaṃ vuttaṃ hoti – yathā sahetukānaṃ sampayuttehi hetūhi sahetukatā, na evaṃ sāsavāti vuttadhammānaṃ sampayuttehi āsavehi sāsavatā, atha kho vippayuttehīti. Dukantare avuttapadabhāvoyevettha dukayojanāya ñāyāgatatā. Yadi evaṃ hetugocchake kathanti āha 『『hetugocchake panā』』tiādi. Paṭhame duke dutiyassa pakkhepe ekoti catutthadukamāha. Paṭhame duke tatiyassa pakkhepe dveti 『『āsavā ceva dhammā āsavavippayuttā ca, āsavavippayuttā ceva dhammā no ca āsavā』』ti iminā saddhiṃ pañcamadukamāha. Paṭhamassa dutiye duke pakkhepe ekoti 『『no āsavā dhammā sāsavāpi anāsavāpī』』ti ayameko. Tatiye paṭhamassa pakkhepe dveti 『『āsavā dhammā āsavasampayuttāpi āsavavippayuttāpi, no āsavādhammā āsavasampayuttāpi āsavavippayuttāpī』』ti ime dve. Tatiye dutiyassa pakkhepe ekoti 『『sāsavā dhammā āsavasampayuttāpi āsavavippayuttāpī』』ti eko. Dutiye tatiyassa pakkhepe ekoti chaṭṭhadukamāha. Tīhīti catutthapañcamachaṭṭhehi. Itareti tadavasiṭṭhā pañca. Te pana paṭhame tatiyadukadutiyapadapakkhepe eko, dutiye paṭhamadukadutiyapadapakkhepe eko, tatiye paṭhamassa ekekapadapakkhepe dve, tatiye dutiyadukapaṭhamapadapakkhepe ekoti evaṃ veditabbā. 『『Sāsavā dhammā āsavāpi no āsavāpi. Āsavasampayuttā dhammā āsavāpi no āsavāpi. Āsavavippayuttā dhammā āsavāpi no āsavāpī』』ti etesampi, 『『āsavasahagatā dhammā no āsavasahagatā dhammā』』ti evamādīnañca aggahaṇe kāraṇaṃ gahaṇanayo ca pubbe vuttanayeneva veditabbaṃ.

我來直譯這段巴利文： 19.因為使相續變得劣弱污濁，也因為是黑業果報的因而不清凈，所以說"以不凈性流出"。"在那裡"是指在瘡口。"流出...等...詞"由此應當理解也顯示瞭如漏般的漏這個意義。"種姓...等...所說"由此顯示種姓的表述是譬喻，如同"酥要防護烏鴉"。但是如果意思是"類似種姓的是種姓"，因為以一個詞不能說明以功德為主的意義，就只應該說清凈等。或者應當瞭解，這個解說是以單數殘餘或共通性來說的。"關於"應當變更語尾后說。 與相應的諸漏俱有性是漏俱有性。這是說：如同有因法與相應的諸因成為有因性，有漏法不是這樣與相應的諸漏成為有漏性，而是與不相應的。在這裡二法的組合是依據在其他二法中未說的項。如果這樣，在因品如何？為此說"但在因品"等。在第一二法中加入第二的，有一個，即是說第四二法。在第一二法中加入第三的，有兩個，即是說與"既是漏又是不相應漏法，既是不相應又非漏法"這個一起的第五二法。在第二二法中加入第一的，有一個，即是"非漏法既是有漏也是無漏"這一個。在第一加入第三的，有兩個，即是"漏法既是漏相應也是漏不相應，非漏法既是漏相應也是漏不相應"這兩個。在第三加入第二的，有一個，即是"有漏法既是漏相應也是漏不相應"這一個。在第三加入第二的，有一個，即是說第六二法。"以三個"是指以第四、第五、第六。"其他"是指其餘的五個。它們應當這樣了知：在第一中加入第三二法第二項有一個，在第二中加入第一二法第二項有一個，在第三中加入第一的每一項有兩個，在第三中加入第二二法第一項有一個。對於"有漏法既是漏也非漏，漏相應法既是漏也非漏，漏不相應法既是漏也非漏"這些，以及"漏俱行法、非漏俱行法"等不攝取的原因和攝取的方法，應當依前面所說的方法來了知。

Esanayoti yo esa paṭhamaduke dutiyadukapakkhepādiko upāyo idha āsavagocchake vutto, esa nayo saṃyojanagocchakādīsu dukantaraniddhāraṇeti attho. Tattha pāḷiyaṃ anāgatadukā saṃyojanagocchake tāva 『『saṃyojanā ceva dhammā saṃyojanavippayuttā ca, saṃyojanavippayuttā ceva dhammā no ca saṃyojanā, saṃyojanā dhammā saṃyojanasampayuttāpi saṃyojanavippayuttāpi, no saṃyojanā dhammā saṃyojanasampayuttāpi saṃyojanavippayuttāpi, no saṃyojanā dhammā saṃyojaniyāpi asaṃyojaniyāpi, saṃyojaniyā dhammā saṃyojanasampayuttāpi saṃyojanavippayuttāpī』』ti pañca. Evaṃ ganthaoghayogaupādānagocchakesu paccekaṃ pañca. Nīvaraṇagocchake pana nīvaraṇānaṃ nīvaraṇavippayuttabhāvābhāvato 『『no nīvaraṇā dhammā nīvaraṇiyāpi anīvaraṇiyāpi, no nīvaraṇā dhammā nīvaraṇasampayuttāpi nīvaraṇavippayuttāpi, nīvaraṇiyā dhammā nīvaraṇasampayuttāpi nīvaraṇavippayuttāpī』』ti tayo. Tathā parāmāsagocchake 『『no parāmāsā dhammā parāmaṭṭhāpi aparāmaṭṭhāpi, no parāmāsā dhammā parāmāsasampayuttāpi parāmāsavippayuttāpi, parāmaṭṭhā dhammā parāmāsasampayuttāpi parāmāsavippayuttāpī』』ti. Kilesagocchake 『『no kilesā dhammā saṃkilesikāpi asaṃkilesikāpi, no kilesā dhammā saṃkiliṭṭhāpi asaṃkiliṭṭhāpi, no kilesā dhammā kilesasampayuttāpi kilesavippayuttāpi, saṃkilesikā dhammā saṃkiliṭṭhāpi asaṃkiliṭṭhāpi, saṃkilesikā dhammā kilesasampayuttāpi kilesavippayuttāpi, asaṃkiliṭṭhā dhammā saṃkilesikāpi asaṃkilesikāpī』』ti cha dukāti evaṃ veditabbā. Sesaṃ vuttanayameva.

20-25.Paccayabhāvenāti saṃyojanatthaṃ dasseti. Yathāsakaṃ paccayabhāvo eva hi kāmarāgādīnaṃ vaṭṭasaṃyojananti. Yadi evaṃ kathaṃ kāmarāgādīnaṃyeva saṃyojanabhāvoti āha 『『satipī』』tiādi. Aññesanti saṃyojanehi aññesaṃ kilesābhisaṅkhārādīnaṃ. Tappaccayabhāveti tesaṃ kilesakammavipākavaṭṭānaṃ paccayabhāve. Orambhāgiyuddhaṃbhāgiyabhāvena saṅgahitā paricchinnā ora…pe… saṅgahitā, tehi kāmarāgādīhi visesapaccayabhūtehi. Kāmakammabhavādīnaṃ kāmūpapattibhavādinipphādanepi niyamoti katvā āha 『『taṃtaṃ…pe… hotī』』ti. Tena saṃyojanānaṃ bhāve yathāvuttaniyamānaṃ kammūpapattibhavānaṃ bhāvaṃ dassetvā tadabhāve abhāvaṃ dassento 『『na cā』』tiādimāha. Bandhanaṃ aseribhāvakaraṇaṃ andubandhanādayo viya. Ganthakaraṇaṃ avacchinnatākaraṇaṃ. Cakkalakaṃ pādapuñchanarajjumaṇḍalaṃ. Na codetabbanti paññācakkhunā pacurajanassa passituṃ asakkuṇeyyattā yathāvuttavisesassa saddheyyataṃ āha. Tividho hi attho koci paccakkhasiddho yo rūpādidhammānaṃ paccattavedanīyo aniddisitabbākāro, sabbadhammānaṃ sabhāvalakkhaṇanti vuttaṃ hoti. Koci anumānasiddho yo ghaṭādīsu paṭādīsu ca pasiddhena paccayāyattabhāvena ghaṭapaṭa-saddādīnaṃ aniccatādiākāro, koci okappanasiddho yo pacurajanassa accantamadiṭṭho saddhāvisayo sagganibbānādi. Tattha yassa satthuno vacanaṃ paccakkhasiddhe anumānasiddhe ca atthe na visaṃvādeti aviparītappavattiyā, tassa vacanena saddheyyatthasiddhīti tathārūpo ca bhagavāti 『『dhammānaṃ sabhāva…pe… na codetabba』』nti vuttaṃ. Esa nayo ito paresupi evarūpesu.

26-37. Yathā sarabhehi atikkamitabbā pabbatarāji sarabhaniyā, evaṃ oghaniyāti saddasiddhīti āha 『『tenā』』tiādi.

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我來直譯這段巴利文： "這個方法"是說：在這個漏品中所說的在第一二法中加入第二二法等的方法，這個方法在結品等中是用來確定其他二法的意思。其中在經文中未出現的二法，首先在結品中有五個："既是結又是離結法，既是離結又非結法，結法既是結相應也是結不相應，非結法既是結相應也是結不相應，非結法既是可結也是不可結，可結法既是結相應也是結不相應"。 如是在系品、暴流品、軛品、取品中各有五個。但在蓋品中，因為諸蓋沒有離蓋性，所以有三個："非蓋法既是可蓋也是不可蓋，非蓋法既是蓋相應也是蓋不相應，可蓋法既是蓋相應也是蓋不相應"。同樣在纏品中有"非纏法既是所纏也是非所纏，非纏法既是纏相應也是纏不相應，所纏法既是纏相應也是纏不相應"。在煩惱品中有六個二法："非煩惱法既是可染也是不可染，非煩惱法既是已染也是未染，非煩惱法既是煩惱相應也是煩惱不相應，可染法既是已染也是未染，可染法既是煩惱相應也是煩惱不相應，未染法既是可染也是不可染"。應當這樣理解。其餘如前所說。 20-25.以緣的狀態，即顯示結的意義。因為欲貪等只是依各自的緣性而成為輪迴的結。如果這樣，為何只有欲貪等才是結性？為此說"雖然"等。"其他的"是指除結以外的其他煩惱、行等。"彼緣性"是指那些煩惱、業、果輪迴的緣性。以五下分五上分的方式攝取、限定的下分...等...攝取，由那些作為特殊緣的欲貪等。考慮到在產生欲業有等欲生有等時也有決定，所以說"彼彼...等...有"。由此顯示諸結的存在時如前所說決定的業有、生有的存在，顯示它們不存在時的不存在，而說"而不"等。束縛是使成不自在，如同手銬等。繫縛是使成連續。圓圈是擦腳的繩圈。"不應詰難"是說由於多數人無法用慧眼見到所說的特殊性，所以應當信受。因為義有三種：一些是現見成就的，即如色等法的自證狀態，不可指示的樣態，說是一切法的自性相；一些是推理成就的，即如在瓶等布等中，以成就的因緣性而有瓶布聲等的無常等相；一些是信受成就的，即如多數人完全未見的信仰境界如天界涅槃等。其中，若某位導師的言教在現見成就和推理成就的義上不相違背，由於無顛倒運作，由他的言教而成就應信受的義，而世尊正是如此，所以說"諸法自性...等...不應詰難"。在此後類似的情況中也是這個方法。 26-37.如同應被山羊越過的山脈稱為山羊道，如是暴流道，這是詞的構成，所以說"由此"等。 50-

1. Vipariyesaggāho parāmasananti 『『parato』』ti ettha na dhammasabhāvato aññathāmattaṃ paranti adhippetaṃ, atha kho tabbipariyāyoti āha 『『paratoti niccādito』』ti.

55-68. Yadi sabhāvato avijjamānaṃ, kathamārammaṇabhāvoti āha 『『vicittasaññāya saññita』』nti, parikappanāmattasiddhanti attho. Duviññeyyanānattatāya nirantarabhāvūpagamanaṃ saṃsaṭṭhabhāvoti 『『suviññeyyanānattattā na saṃsaṭṭhatā』』ti vuttaṃ. Tesaṃ arūpakkhandhānaṃ. Itarehi rūpanibbānehi. Kiṃ pana kāraṇaṃ samānuppādanirodhānaṃ ekakalāpabhūtānaṃ arūpadhammānameva aññamaññaṃ saṃsaṭṭhatā vuccati, na pana tathābhūtānampi rūpadhammānanti āha 『『esa hi tesaṃ sabhāvo』』ti. Tena yadipi keci arūpadhammā visuṃ ārammaṇaṃ honti, dandhappavattikattā pana rūpadhammānaṃyeva suviññeyyanānattaṃ, na arūpadhammānanti tesaṃ saṃsaṭṭhabhāvo tadabhāvo ca itaresaṃ sabhāvasiddhoti dasseti. Samūhaghanatāya vā dubbibhāgatarattā natthi arūpadhammānaṃ visuṃ ārammaṇabhāvoti duviññeyyanānattattā tesaṃyeva saṃsaṭṭhatā. Amuñcitvā tadadhīnavuttitāya gahetabbato buddhiyā.

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我來直譯這段巴利文： 54"顛倒執取是遍執"中的"遍"字，這裡不是指與法的自性僅僅相異為"遍"的意思，而是指與此相反，所以說"遍即是常等"。 55-68.如果從自性上是不存在的，如何成為所緣？為此說"被種種想所想"，意思是僅由遍計而成就。因為差異難以了知而成為無間隔的狀態是相雜性，所以說"因差異易於了知故非相雜性"。"它們"是指無色蘊。"其他"是指色和涅槃。 為什麼只說同時生滅、同一聚的無色法之間有相雜性，而不說同樣情況的色法也是如此？為此說"因為這是它們的自性"。由此顯示：雖然某些無色法是各別的所緣，但因為色法運作緩慢，所以只有色法的差異易於了知，而非無色法，因此它們的相雜性和其他的非相雜性是由自性成就的。或者因為總體密集性而更難分別，無色法沒有各別的所緣性，所以由於差異難以了知，只有它們有相雜性。因為要由智慧抓取而不放棄，依彼而轉。 83-;

1. Kāmataṇhā kāmo uttarapadalopena yathā rūpabhavo rūpaṃ. Evaṃ sesesupi. Ārammaṇakaraṇavasenāti etena kāmarūpārūpataṇhānaṃ visayabhāvo yathākkamaṃ kāmarūpārūpāvacaratāya kāraṇanti dasseti. Avassañcetamevaṃ sampaṭicchitabbaṃ, aññathā kāmāvacarādibhāvo aparipuṇṇavisayo siyā. Yadi hi ālambitabbadhammavasena bhūmiparicchedo, evaṃ sati anārammaṇānaṃ saṅgaho na siyā. Atha vipākadānavasena, evampi avipākānaṃ saṅgaho na siyā, tasmā ārammaṇakaraṇavasena pariyāpannānaṃ bhūmiparicchedo kātabbo. Evañhi sati kāmāvacarādibhāvo paripuṇṇavisayo siyā. Tenevāha 『『evañhi satī』』tiādi. Apariyāpannānaṃ pana lokato uttiṇṇabhāvena anuttarabhūmitā. Akāmāvacarāditā nāpajjatīti abyāpitadosaṃ pariharati, kāmāvacarāditā nāpajjatīti atibyāpitadosaṃ. Nanu ca imasmiṃ pakkhe kāmataṇhā katamā, kāmāvacaradhammārammaṇā taṇhā, kāmāvacaradhammā katame, kāmataṇhāvisayāti itarītaranissayatā dosoti? Na, avīciādiekādasokāsaninnatāya kiñci taṇhaṃ kāmataṇhābhāvena gahetvā taṃsabhāvāya visayabhāvena kāmāvacaradhammānaṃ upalakkhetabbattā.

Idāni yathāvuttamatthaṃ pāṭhena samatthento 『『nikkhepakaṇḍepī』』tiādimāha. Tattha hi kāmataṇhāya ālambitabbattā kāmadhātupariyāpannadhammā ca kāmabhavasaṅkhāte kāme ogāḷhā hutvā caranti, nāññatthāti etthāvacarāti vuttanti. Visesatthinā viseso anupayujjatīti imamatthaṃ dassento āha 『『lokassa vasena pariyāpannanicchayato』』ti. Tena lokiyadhammesu pariyāpanna-saddassa niruḷhataṃ dasseti bhagavato taduccāraṇānantaraṃ vineyyānaṃ tadatthapaṭipattito. Paricchedakāpekkhā paricchinnatāti 『『paricchedakārikāya taṇhāyā』』ti vuttaṃ. Sā hi dhammānaṃ kāmāvacarādibhāvaṃ paricchindati. Pari-saddo cettha 『『upādinnā』』tiādīsu upa-saddo viya sasādhanaṃ kiriyaṃ dīpetīti ayamattho vuttoti daṭṭhabbaṃ.

Niyyānakaraṇasīlā niyyānikā yathā 『『apūpabhakkhanasīlo āpūpiko』』ti, niyyānasīlā eva vā. Rāgadosamohāva gahitāti ñāyati, itarathā pahānekaṭṭhatāvacanaṃ nippayojanaṃ siyā. 『『Raṇohatā na jotanti, candasūriyā satārakā』』tiādīsu raṇa-saddassa reṇupariyāyatā daṭṭhabbā. Sampahārapariyāyattā yuddha-saddassa sampahāro ca paharitabbādhāroti akusalasenāva 『『saraṇā』』ti vuttā. Dukkhādīnanti phalabhūtānaṃ dukkhavighātaupāyāsapariḷāhānaṃ sabhāgabhūtāya ca micchāpaṭipadāya. Tannibbattakasabhāvānaṃ akusalānanti etena sabbesampi akusalānaṃ saraṇataṃ dasseti.

Abhidhammadukamātikāpadavaṇṇanā niṭṭhitā.

Suttantikadukamātikāpadavaṇṇanā

101-

我來直譯這段巴利文： 100.欲貪是欲，后詞省略，如同色有即是色。其他也是如此。"以所緣作用"，由此顯示欲、色、無色貪的境界性，依次以欲界、色界、無色界性為原因。這必須這樣接受，否則欲界等性將成為境界不完整。因為如果依所緣法而限定地界，這樣的話就不能攝取無所緣的；如果依結生，這樣也不能攝取無果報的，所以應當依所緣作用來限定所攝的地界。這樣欲界等性才會成為境界完整。正因如此說"如是則"等。但出世間法因為超越世間而成為無上地。 說"不會成為非欲界等性"是避免不遍及的過失，說"不會成為欲界等性"是避免過度遍及的過失。難道在這種情況下，什麼是欲貪？緣欲界法的貪，什麼是欲界法？欲貪的境界，這不是相互依賴的過失嗎？不是的，因為傾向阿鼻地獄等十一處，取某些貪為欲貪性，應當以那個自性的境界性來表徵欲界法。 現在爲了以經文證實如上所說的意義而說"在棄捨品"等。因為在那裡，欲界所攝諸法因為是欲貪所緣取的，而且在稱為欲有的欲中沉浸而行，不在其他處，所以說是"界"。顯示"追求特殊者不使用特殊"這個意義而說"依世間而決定所攝"。由此顯示在世間法中"所攝"這個詞的確定性，因為在世尊說出之後，所教化者立即瞭解其義。限定需要限定者，所以說"由能限定的貪"。因為它限定諸法的欲界等性。這裡的"遍"字應當理解如"已取"等中的"近"字一樣表示帶有工具的動作，這就是所說的意義。 "出離"是有出離作用，如同"食餅者為食餅人"，或者就是有出離性。了知只取貪瞋癡，否則說斷除一性就沒有意義。在"塵遮不照耀，日月與眾星"等處，應當理解"塵"字是灰塵的同義詞。因為"鬥爭"字是戰鬥的同義詞，而戰鬥是應被打擊的處所，所以說不善軍是"有塵"。"苦等"是指作為果的苦、惱、憂、熱惱，以及同類的邪行。"產生它們的自性的不善"，由此顯示一切不善都是有塵。 阿毗達摩二法論母詞註釋完。 經論二法論母詞註釋 101-;

108.Vijjāsabhāgatāya, na saṅkappādayo viya vijjāya upakārakabhāvato. 『『Abhejjaṃ…pe… ruhatī』』ti ubhayampi anavasesappahānameva sandhāya vuttaṃ. Kiñcāpi hi heṭṭhimamaggehipi pahīyamānā kilesā tena tena odhinā anavasesameva pahīyanti, ye pana avasiṭṭhā bhinditabbā, te lobhādikilesabhāvasāmaññato puna viruḷhā viya honti. Arahattamagge pana uppanne na evaṃ avasiṭṭhābhāvato. Tadupacārena nissayavohārena. Kusalehi tāpetabbāti vā tapaniyā, tadaṅgādivasena bādhitabbā pahātabbāti attho. Samānatthāni adhivacanādīnaṃ saṅkhādibhāvato. 『『Sabbeva dhammā adhivacanapathā』』tiādinā adhivacanādīnaṃ visayabhāve na koci dhammo vajjito, vacanabhāvo eva ca adhivacanādīnaṃ vakkhamānena nayena yujjatīti adhippāyenāha 『『sabbañca vacanaṃ adhivacanādibhāvaṃ bhajatī』』ti.

109-118. Aññaṃ anapekkhitvā sayameva attano nāmakaraṇasabhāvo nāmakaraṇaṭṭhoti, tena arūpadhammānaṃ viya opapātikanāmatāya pathavīādīnampi nāmabhāvo siyāti āsaṅkāya nivattanatthaṃ 『『nāmantarānāpajjanato』』ti āha. Na hi vinā pathavīādināmenapi rūpadhammā viya kesādināmehi vinā vedanādināmehi aññena nāmena arūpadhammā piṇḍākārato voharīyantīti. Yaṃ pana parassa nāmaṃ karoti, tassa aññāpekkhaṃ nāmakaraṇanti nāmakaraṇasabhāvatā natthīti sāmaññanāmādikaraṇānaṃ nāmabhāvo nāpajjati. Yassa caññehi nāmaṃ karīyati, tassa nāmakaraṇasabhāvatāya abhāvoyevāti natthi nāmabhāvo. Ye pana anāpannanāmantarā sabhāvasiddhanāmā ca, te vedanādayova nāmaṃ nāmāti dassento 『『attanāvā』』tiādimāha. Phassādīnaṃ ārammaṇābhimukhatā taṃ aggahetvā appavattiyevāti dassetuṃ 『『avinābhāvato』』ti vuttaṃ. Adhivacanasamphasso manosamphasso, so nāmamantarena gahetuṃ asakkuṇeyyatāya pākaṭoti nidassanabhāvena vutto. Ruppanasabhāvenāti nidassanamattaṃ daṭṭhabbaṃ. Pakāsakapakāsitabbabhāvenapi hi vināpi nāmena rūpadhammā pākaṭā hontīti. Atha vā pakāsakapakāsitabbabhāvo visayivisayabhāvo cakkhurūpādīnaṃ sabhāvo, so ruppanasabhāve sāmaññe antogadhoti daṭṭhabbaṃ.

119-123.Ito pubbe parikammantiādinā samāpattivuṭṭhānakusalatā viya samāpattikusalatāpi jhānalābhīnaṃyeva hotīti vuttaṃ viya dissati. 『『Itaresampi anussavavasena samāpattīnaṃ appanāparicchedapaññā labbhatī』』ti vadanti. 『『Evaṃ sīlavisodhanādinā samāpattiṃ appetīti jānanakapaññā saha parikammena appanāparicchedajānanakapaññā』』ti keci. Vuṭṭhāne kusalabhāvo vuṭṭhānavasitā. Pubbeti samāpajjanato pubbe.

124-134. Sobhane rato surato, tassa bhāvo soraccanti āha 『『sobhanakammaratatā』』ti. Suṭṭhu vā orato virato sorato , tassa bhāvo soraccanti. Ayaṃ panattho aṭṭhakathāyaṃ vutto eva. Appaṭisaṅkhānaṃ moho. Kusalabhāvanā bodhipakkhiyadhammānaṃ vaḍḍhanā. Saññāṇaṃ upalakkhaṇaṃ. Saviggahaṃ sabimbakaṃ. Upalakkhetabbākāraṃ dhammajātaṃ, ārammaṇaṃ vā. Avikkhepoti cittavikkhepapaṭipakkho. Ujuvipaccanīkatāya hi pahānavuṭṭhānena ca avikkhepo vikkhepaṃ paṭikkhipati, pavattituṃ na detīti.

135-

我來直譯這段巴利文： 108.因為是明的種類，不是像尋等那樣是明的助緣。"不能破...等...生長"兩者都是就完全斷盡而說。雖然以下位道所斷的煩惱也是以各自的方式完全斷盡，但那些剩餘應被破除的，由於貪等煩惱性的共通，好像又生長。但在阿羅漢道生起時則不然，因為沒有剩餘。以那個鄰近的依處言說。或者應被善法燒灼為應燒灼，即是說應被暫時等方式妨礙、應斷的意思。是同義詞，因為稱等是增語等的緣故。以"一切法都是增語道"等，在增語等的境界中沒有任何法被排除，而且增語等的言說性依將要說的方法是合理的，本著這個意圖而說"一切言說都歸於增語等性"。 109-118.不待他法，自己有作自己名字的自性是作名處，由此爲了避免像無色法那樣自生名性，地等也會有名性的疑慮而說"因為不成為別名"。因為如同色法不離地等名，無色法也不離受等名而以其他名稱以總體相被稱說。而對他作名，那是待他的作名，所以沒有作名自性，因此共通名等的制定不成為名性。對誰被他人制名，那就完全沒有作名自性，所以沒有名性。但那些沒有獲得別名和自性成就名的，只有受等是名，爲了顯示這點而說"或以自己"等。觸等的面向所緣就是不取它就不運作，爲了顯示這點而說"因為不相離"。增語觸是意觸，它因為不能離名而取，所以明顯而被說為譬喻。"以變壞自性"應當看作只是譬喻。因為即使離名，色法也由能顯與所顯性而明顯。或者應當理解：能顯與所顯性、根與境性是眼色等的自性，它包含在變壞自性的共相中。 119-123.由此前"準備"等，好像說明入定出定善巧性如同入定善巧性只屬於得禪者。他們說："其他人也由聽聞而得入定的安止限量慧"。有些人說："如是由凈戒等而知'以此方式使入定入安止'的慧，連同準備的安止限量了知慧"。出定善巧性是出定自在。"前"是在入定之前。 124-134.喜好善的是善喜者，它的狀態是善良性，所以說"喜好善業性"。或者善好地離則是善離者，它的狀態是善良性。但這個意思在義釋中已說。不思擇是癡。善修習是增長菩提分法。標相是標記。有形體是有相。應標記的行相的法，或者所緣。不散亂是心散亂的對治。因為以正對治性和以斷除出起，不散亂排除散亂，不讓它運作。 135-

142.Kāraṇasīlaṃ lokiyaṃ. Phalasīlaṃ lokuttaraṃ tena sijjhatīti katvā, lokiyassapi vā sīlassa kāraṇaphalabhāvo pubbāparabhāvena daṭṭhabbo. Sampannasamudāyassa paripuṇṇasamūhassa. Akusalā sīlā akusalā samācārā. Sīlasampadā sīlasampatti sīlaguṇāti attho. Sahottappaṃ ñāṇanti ottappassa ñāṇappadhānataṃ āha, na pana ñāṇassa ottappasahitatāmattaṃ. Na hi ottapparahitaṃ ñāṇaṃ atthīti. Adhimuttatā abhirativasena nirāsaṅkāpavatti. Nissaṭatā visaṃyuttatā. Ettha ca adhimuttatānissaṭatāvacanehi tadubhayapariyāyā dve vimuttiyo ekasesanayena idha 『『vimuttī』』ti vuttāti dasseti. Tathā hi vuttaṃ 『『cittassa ca adhimutti nibbānañcā』』ti. Uppajjati etenāti uppādo, na uppādoti anuppādo, tabbhūte anuppādapariyosāne vimokkhante anuppādassa ariyamaggassa kilesānaṃ vā anuppajjanassa pariyosāneti ṭhānaphalehi ariyaphalameva upalakkhīyatīti daṭṭhabbaṃ.

Mātikāpadavaṇṇanā niṭṭhitā.

Kāmāvacarakusalapadabhājanīyavaṇṇanā

我來直譯這段巴利文： 142.因性戒是世間的。果性戒是出世間的，因為由此成就，或者世間戒的因性和果性也應當以前後關係來理解。完成的總體是圓滿的集合。不善戒是不善行為。戒圓滿是戒成就，意思是戒德。"與愧俱的智"說的是愧的智為主，而不僅僅是智與愧相俱。因為沒有離愧的智。勝解是以愛樂方式無疑慮地運作。出離是解脫。這裡以勝解和出離二詞顯示：這兩種解脫的同義詞以單數殘餘的方式在這裡說為"解脫"。如是說"心的勝解和涅槃"。由此生起為生起，非生起為無生起，在那個無生起終盡的解脫中，是聖道的無生起或煩惱的不生起的終盡，應當理解以處和果來表徵只是聖果。 論母詞註釋完。 欲界善法分別註釋

1.Appetunti nigametuṃ. 『『Padabhājanīyaṃ na vutta』』nti padabhājanīyāvacanena appanāvarodhaṃ sādhetvā padabhājanīyāvacanassa kāraṇaṃ vadanto 『『sarūpenā』』tiādimāha. Tattha 『『phasso hotī』』tiādīsu hoti-saddo atthi-saddena anānatthoti adhippāyena vuttaṃ 『『dutiyena hoti-saddenā』』ti. Pubbe aṭṭhakathādhippāyena vatvā yathāvuttassa pāḷippadesassa appanāvarodho samatthitoti attano adhippāyaṃ dassento 『『saṅkhepenā』』tiādimāha.

Ñātuṃicchitoti lakkhaṇassa pucchāvisayataṃ dassetuṃ vuttaṃ. Yena kenacīti dassanādivisesayuttena, itarena vā. Avatthāviseso hi ñāṇassa dassanatulanatīraṇāni. 『『Adiṭṭhata』』ntiādīsu āhāti yojetabbaṃ, sabbattha ca lakkhaṇassāti. Tañhettha adhikatanti. Adiṭṭhaṃ jotīyati etāyāti etena diṭṭhaṃ saṃsandati etāyāti diṭṭhasaṃsandanā. Vimatiṃ chindati etāyāti vimaticchedanāti etāsampi saddattho nayato dassito, atthato pana sabbāpi tathāpavattaṃ vacanaṃ, taduppādako vā cittuppādoti veditabbaṃ.

Aññamaññato pabhijjatīti pabhedo, viseso, tena pabhedena. Dhammānaṃ desananti kiñcāpi samayabhūmijātiārammaṇasabhāvādivasena anavasesappabhedapariggahato niddesadesanāva vattuṃ yuttā, tathāpi kusalādimātikāpadasaṅgahitavisesoyeva idha pabhedoti adhippetoti vuttaṃ 『『pabheda…pe… desanaṃ āhā』』ti. Tenevāha aṭṭhakathāyaṃ 『『kusala…pe… dīpetvāti phasso hoti…pe… avikkhepo hotī』』ti (dha. sa. aṭṭha. dhammuddesavāra phassapañcamakarāsivaṇṇanā). 『『Phasso phusanā』』tiādinā ca pabhedavantova sātisayaṃ niddiṭṭhā, na pana mātikāyaṃ vuttappabhedoti pabhedavantadassanaṃ niddeso. Idaṃ vuttaṃ hotītiādinā 『『pabhede…pe… dassanattha』』nti imassa vākyassa piṇḍatthamāha. Yadi dhammā eva pucchitabbā vissajjetabbā ca, kasmā kusalāti pabhedavacananti āha 『『te panā』』tiādi. Na hi pabhedehi vinā pabhedavanto atthīti. 『『Ime dhammā kusalā』』ti etena 『『phasso hotī』』ti, 『『phasso phusanā』』ti ca ādinā uddiṭṭhaniddiṭṭhānaṃ dhammānaṃ kusalabhāvo vissajjito hotīti iminā adhippāyena 『『ime dhammā kusalāti vissajjanepī』』ti āha. Imasmiñhīti hi-saddo kāraṇattho. Tena yasmā dhammāva desetabbā, te ca kusalā…pe… bhedā desetabbā , tasmāti evaṃ vā yojanā. Dhammānamevāti avadhāraṇaphalaṃ dasseti 『『avohāradesanāto』』ti. Atthānañcāti ca-saddena 『『phasso phusanā』』ti evamādisabhāvaniruttiṃ yathāvuttadhammādiñāṇañca saṅgaṇhāti. 『『Iti evaṃ ayaṃ pavattetabbo nivattetabbo cā』』ti tathā tathā vidhetabbabhāvo itikattabbatā, tāya yutto iti…pe… yutto, tassa vidhetabbassāti attho, visesanattā pabhedassāti adhippāyo.

我來直譯這段巴利文： 1"趣入"是總結。說"不說分別詞"，以不說分別詞而成就入定的遮止，為說明不說分別詞的原因而說"以自性"等。其中在"有觸"等處，"有"字與"是"字無異義，本著這個意思而說"以第二個有字"。先前依註釋書的意趨而說，所說經文處的入定遮止已被證成，顯示自己的意趨而說"略說"等。 說"欲知"是為顯示相的問題境界。"任何"是結合見等特殊或其他。因為見、衡量、判斷是智的狀態差別。在"未見"等中應結合"說"，一切處都是"相的"。因為這裡是主題。由此照亮未見為"見"，由此會通已見為"會通見"，由此斷除疑惑為"斷疑"，以此方式也顯示了這些詞的詞義。但從意義來說，應當了知：一切都是如是運作的言說，或者是產生它的心生起。 各別區分為差別、特異，以那個差別。"諸法的開示"，雖然由於依時、地、種、所緣、自性等方式攝取無餘差別，應當說是解說開示，但這裡所意趨的差別只是善等論母詞所攝的特殊，所以說"說差別等開示"。正因此在註釋中說"顯示善等，即有觸等有不散亂"。以"觸是觸性"等方式，特別解說有差別的，而不是說論母中所說的差別，所以解說是顯示有差別的。以"這是所說"等說明"為顯示差別等"這句話的總義。如果只是問答諸法，為何說善等差別？為此說"但它們"等。因為沒有離差別而有差別者。以"這些法是善"，由此說"有觸"和"觸是觸性"等方式，所說解說的諸法的善性已被回答，本著這個意趨而說"在這些法是善的回答中"。這裡的"因為"字表示原因。由此或者這樣連線：因為只應說諸法，而且應說善等差別。"只是諸法"的限定詞顯示結果為"從言說開示"。以"和"字攝取"觸是觸性"等如是自性言說和如前所說法等智。"如是這個應當運作、應當止息"，這樣這樣應當安排的狀態是應作性，具有它為具應作性，意思是應當安排的，意趨是差別的修飾語。

Itikattabbatāyuttassa visesitabbattā uddeso dhammappadhāno, tasmā tattha dhammassa visesitabbattā 『『kusalā dhammā』』ti ayaṃ padānukkamo kato. Pucchā saṃsayitappadhānā anicchitanicchayanāya pavattetabbattā. Tena sabbadhammesu samugghāṭitavicikicchānusayānampi pucchā desetabbapuggalagatasaṃsayāpattiṃ attani āropetvā saṃsayāpannehi viya pavattīyatīti dasseti. Kāmāvacarādibhedo viya kusalādibhāvena kusalādibhedo dhammabhāvena niyatoti dhammāti vutte nicchayābhāvato 『『kusalā nu kho akusalā nu kho』』tiādinā saṃsayo hotīti āha 『『kusalādibhedo pana saṃsayito』』ti. Dhammabhāvo pana kusalādīsu ekantikattā nicchitoyevāti vuttaṃ 『『na ca dhammabhāvo saṃsayito』』ti. Tena saṃsayito nicchetabbabhāvena padhāno ettha kusalabhāvo, na tathā dhammabhāvoti dhammā kusalāti vuttanti dasseti.

Cittuppādasamayeti cittassa uppajjanasamaye. 『『Atha vijjamāne』』ti ettha atha-saddassa atthamāha 『『pacchā』』ti. Bhojanagamanādīhi samayekadesanānattaṃ dassetvā avasesanānattaṃ dassetuṃ 『『samavāyādī』』ti vuttaṃ. Visesitāti etena 『『niyamitā』』ti padassa atthaṃ vivarati, tasmā yathāvuttacittavisesitabbato samayatoti attho. Yathādhippetānanti kāmāvacarādivisesayuttānaṃ. 『『Tasmiṃ samaye』』ti cittuppattiyā visesitabbopi samayo yena cittena uppajjamānena visesīyati, tasseva cittassa 『『yasmiṃ samaye』』ti ettha sayaṃ visesanabhāvaṃ āpajjati. Tathā 『『tasmiṃ samaye』』ti ettha visesanabhūtaṃ cittaṃ attanā visesitabbasamayassa upakāratthaṃ 『『yasmiṃ samaye…pe… citta』』nti visesitabbabhāvaṃ āpajjati. Upakāroti ca aññamaññaṃ avacchedakāvacchinditabbabhāvoti daṭṭhabbaṃ. Purimadhammānaṃ bhaṅgasamakālaṃ, bhaṅgānantarameva vā pacchimadhammānaṃ uppatti purimapacchimānaṃ nirantaratā kenaci anantaritatā. Yāya bhāvapakkhassa balavabhāvena paṭicchādito viya hutvā abhāvapakkho na paññāyatīti tadevetanti gahaṇavasena pacurajano vipariyesito, soyamattho alātacakkena supākaṭo hoti. Tenevāha 『『ekībhūtānamivā』』ti . Ekasamūhavasena ekībhūtānamiva pavatti samūhaghanatā, dubbiññeyyakiccabhedavasena ekībhūtānamiva pavatti kiccaghanatāti yojanā. Ettha ca paccayapaccayuppannabhāvena pavattamānānaṃ anekesaṃ dhammānaṃ kālasabhāvabyāpārārammaṇehi dubbiññeyyabhedatāya ekībhūtānamiva gahetabbatā yathākkamaṃ santatighanatādayoti daṭṭhabbaṃ.

我來直譯這段巴利文： 因為具有應作性者應受修飾，所以列舉以法為主，因此在那裡法應受修飾，所以作"善法"這樣的詞序。問題以懷疑為主，因為應當爲了確定未確定而運作。由此顯示：即使對一切法斷除了疑隨眠者的問題，也是把所教化者的疑惑歸於自己而如同有疑者那樣運作。如同欲界等差別，善等性的善等差別以法性決定，所以說"法"時因為沒有確定，以"是善耶非善耶"等方式有疑惑，所以說"但善等差別是被懷疑的"。但法性因為在善等中是確定的所以是已確定的，因此說"而法性不被懷疑"。由此顯示：這裡善性以應確定性為主要被懷疑，法性不如此，所以說法是善的。 "心生起時"是心的生起時。在"然後存在"中說明"然後"字的意思為"之後"。顯示由飲食行走等的時間部分差異后，為顯示剩餘差異而說"和合等"。"被修飾"，由此解釋"限定"字的意思，所以意思是：由於如上所說的心應被修飾而成為時。"如所意趨的"是結合欲界等特殊的。"在那個時"，雖然時間應被生起的心所修飾，但由哪個心生起而被修飾，那個心本身在"在哪個時"中成為修飾語。如是在"在那個時"中作為修飾的心，爲了利益被自己所修飾的時間而成為"在哪個時...等...心"中應被修飾的。"利益"應當理解為相互的限定者與被限定者性。前法的壞滅同時，或者壞滅之後立即后法生起，是前後的無間隔，不被任何所間隔。由此有性分強力而如被遮蔽，無性分不顯現，所以多數人由執取"正是那個"而顛倒，這個意義以火輪最為明顯。正因此說"如同成為一體"。如同以一聚方式成為一體的運作是聚密集性，如同以難知作用差別方式成為一體的運作是作用密集性，這樣連線。這裡應當理解：以緣和緣生性而運作的諸多法，由於時間、自性、作用、所緣難知差別而如同成為一體應當執取，依次是相續密集性等。

Sahakārīkāraṇasannijjhaṃ sametīti samayo, samavetīti atthoti samaya-saddassa samavāyatthataṃ dassento 『『paccayasāmaggi』』nti āha. Sameti samāgacchati ettha maggabrahmacariyaṃ tadādhārapuggalehīti samayo, khaṇo. Samenti ettha, etena vā, samāgacchanti dhammā sahajātadhammehi uppādādīhi vāti samayo, kālo. Dhammappavattimattatāya atthato abhūtopi hi kālo dhammappavattiyā adhikaraṇaṃ karaṇaṃ viya ca parikappanāmattasiddhena rūpena voharīyatīti. Samaṃ, saha vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samayo, samūho yathā 『『samudāyo』』ti. Avayavasahāvaṭṭhānameva hi samūho. Paccayantarasamāgame eti phalaṃ etasmā uppajjati pavattati cāti samayo, hetu yathā 『『samudayo』』ti. Sameti sambandho eti savisaye pavattati, sambandhā vā ayanti etenāti samayo, diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhantīti. Samayanaṃ saṅgati samodhānanti samayo, paṭilābho. Samassa nirodhassa yānaṃ, sammā vā yānaṃ apagamo appavattīti samayo, pahānaṃ. Abhimukhabhāvena sammā etabbo abhisametabbo adhigantabboti aviparīto sabhāvo abhisamayo. Abhimukhabhāvena sammā vā eti gacchati bujjhatīti abhisamayo, avirādhetvā dhammānaṃ aviparītasabhāvāvabodho. Ettha ca upasaggānaṃ jotakamattattā tassa tassa atthassa vācako samaya-saddo evāti saupasaggopi vutto. Tānevāti pīḷanādīneva. Vipphārikatā seribhāvena kiriyāsu ussāhanaparinipphanno.

Kesucīti akusalavipākādīsu. Khaṇassa asambhavo tena vinābhāvoti āha 『『nanū』』tiādi. Dhammenevāti visesantararahitena. Taṃyeva hi avadhāraṇena nivattitaṃ visesaṃ dasseti 『『na tassa pavattitthā』』tiādinā. Yathā vā tathā vāti kālena loko pavattati nivattatīti vā kālo nāma bhāvo vattanalakkhaṇo bhāvānaṃ pavattiokāsadāyakoti vā yena tena pakārena. Idha uttamahetuno sambhavo eva natthīti hetuhetusādhāraṇahetūyeva paṭisedheti. Tappaccayataṃ anekapaccayataṃ.

Pakatissaravādaggahaṇaṃ nidassanamattaṃ daṭṭhabbaṃ. Pajāpatipurisakālavādādayopi 『『ekakāraṇavādo』』ti. Vā-saddena vā tesampi saṅgaho daṭṭhabbo. Avayava…pe… dāyo vutto avayavadhammena samudāyassa apadisitabbattā, yathā 『『samaṃ cuṇṇaṃ, alaṅkato devadatto』』ti ca. Anipphādanaṃ nipphādanābhāvo ahetubhāvo. Nipphādetuṃ asamatthassa pana paccayantarānaṃ sahassepi samāgate nattheva samatthatāti āha 『『nipphādanasamatthassā』』ti. Ettha ca sahakārīkāraṇāyattā phaluppādanā paccayadhammānaṃ aññamaññāpekkhāti vuttāti apekkhā viyāti apekkhā daṭṭhabbā.

Nibyāpāresu abyāvaṭesu. Ekekasminti aṭṭhakathāyaṃ āmeḍitavacanassa luttaniddiṭṭhataṃ dasseti. Sati ca āmeḍite siddho bahubhāvoti. Andhasataṃ passatīti ca paccattavacanaṃ niddhāraṇe bhummavasena pariṇāmetvā 『『andhasate』』ti āha. Tathā ekekasminti iminā visuṃ asamatthatā jotitāti andhasataṃ passatīti samuditaṃ passatīti atthato ayamattho āpannoti āha 『『andhasataṃ sahitaṃ passatīti adhippāyo』』ti. Aññathāti yathārutavasena atthe gayhamāne. Yasmā asā…pe… siddho sivikubbahanādīsu, tasmā nāyamattho sādhetabbo. Idāni tassatthassa supākaṭabhāvena asādhetabbataṃ dassento 『『visu』』ntiādimāha.

我來直譯這段巴利文： 和合因緣具足為時，和合為義，顯示"時"字有和合義而說"因緣和合"。此中道梵行與依止之人和合為時，即剎那。在此中，或由此，諸法與俱生法以生起等和合為時，即時間。因為時間雖然以法執行性而在意義上非實有，但以分別假立的形式被稱說為法執行的處所和工具。平等地，或者一起，支分的行進、運作、住立為時，即集合，如"和合"。因為集合只是支分一起住立。在其他緣和合時，從此生起果，生起運作為時，即因，如"集起"。和合聯繫行進于自境，或者由此聯繫行進為時，即見。因為眾生以見結極度束縛。和合、會合、匯合為時，即獲得。平等滅的行進，或者正確的行進、離去、不運作為時，即斷。應當面向正確地趣向、應當現觀、應當證得為不顛倒自性的現觀。或者面向正確地行進、趣向、覺悟為現觀，不違背地了知諸法不顛倒自性。這裡因為字首只是表示，所以說有字首的也只是"時"字表達那個那個意義。"正是那些"即只是逼迫等。廣大性是以自由方式在諸作用中努力的完成。 "在某些"即在不善異熟等。剎那的不可能是離它而有，所以說"難道不"等。"只以法"即無其他差別。正是以限定遮遣的差別，以"非它的運作處"等顯示。"無論如何"即時間使世間運作停止，或者所謂時間是以運作為相使諸有獲得運作機會的有，以任何方式。這裡最上因完全不可能，所以只否定因與非因共通的因。那個緣性是多緣性。 取自在主張者應當看作只是譬喻。生主、士夫、時間論者等也是"單一因論"。或者以"或"字也應當理解攝取它們。說支分等由支分法應當表示總體，如"細粉相等"、"提婆達多裝飾"。不生產是無生產即無因。但不能生產者，即使千個其他緣和合也絕無能力，所以說"能生產的"。這裡因為果生起依賴俱有因，所以說諸緣法互相期待，因此應當理解期待如同期待。 在無作用、無執著的。"在每一個"中顯示註釋中重複語的省略說明。而在有重複時，多性成就。"百盲者見"，轉換主格語為處格表示差別而說"在百盲中"。如是以"在每一個"表示各別無能力，所以"百盲者見"即合一起見，由意義而得此義，所以說"意思是百盲合一起見"。"另外"即依文字表面取義。因為這個意思不必證成，已在轎抬起等中成就。現在顯示那個意思因極明顯而不必證成，而說"各別"等。

Etenupāyenāti yoyaṃ khaṇasaṅkhāto samayo kusaluppattiyā dullabhabhāvaṃ dīpeti. Attano dullabhatāyāti ettha khaṇattho vā samaya-saddo khaṇasaṅkhāto samayoti attho vutto. Etena upāyabhūtena nayabhūtena. Yojanā kātabbāti etthāyaṃ yojanā – samavāya…pe… vuttiṃ dīpeti sayaṃ paccayasāmaggibhāvato, samavāyattho vā samaya-saddo samavāyasaṅkhāto samayo. So yāya paccayasāmaggiyā satīti imassa atthassa pakāsanavasena dhammānaṃ anekahetuto vuttiṃ dīpeti. Kāla…pe… parittataṃ dīpeti attano atiparittatāya. Samūha…pe… sahuppattiṃ dīpeti sayaṃ dhammānaṃ samudāyabhāvato. Hetu…pe… vuttitaṃ dīpeti sati eva attani attano phalānaṃ sambhavatoti. Atthapakkhe ca saddapakkhe ca yasmiṃ atiparitte kāle yasmiṃ dhammasamudāye yamhi hetumhi satīti etassa atthassa ñāpanavasena tadādhārāya tadadhīnāya ca kusaladhammappavattiyā duppaṭivijjhataṃ anekesaṃ sahuppattiṃ parādhīnappattiñca dīpetīti.

Daḷhadhammā dhanuggahāti daḷhadhanuno issāsā. Daḷhadhanu nāma dvisahassathāmaṃ vuccati. Dvisahassathāmanti ca yassa āropitassa jiyābaddho lohasīsādīnaṃ bhāro daṇḍe gahetvā yāva kaṇḍappamāṇā ukkhittassa pathavito muccati. Sikkhitāti dasadvādasavassāni ācariyakule uggahitasippā. Katahatthāti dhanusmiṃ ciṇṇavasībhāvā. Koci sippameva uggaṇhāti, katahattho na hoti, ime pana na tathāti dasseti. Katupāsanāti rājakulādīsu dassitasippā. Catuddisā ṭhitā assūti ekasmiṃyeva padese thambhaṃ vā rukkhaṃ vā yaṃ kiñci ekaṃyeva nissāya catuddisābhimukhā ṭhitā siyunti attho. Evaṃ vuttajavanapurisassāti na evarūpo puriso koci bhūtapubbo aññatra bodhisattena. So hi javanahaṃsakāle evarūpamakāsi. Sutte pana abhūtaparikappanavasena upamāmattaṃ āhaṭaṃ. Tapparabhāvāti tapparabhāvato hetusaṅkhātassa samayassa parāyattavuttidīpane ekantabyāvaṭasabhāvatoti attho. Ye pana 『『tapparabhāvo』』ti paṭhanti, tesaṃ paccayāyattavuttidīpanato tapparabhāvo hetusaṅkhātassa samayassa, tasmā tassa parāyattavuttidīpanatā vuttāti yojanā. Samudāyāyattatādīpane tapparo, tadekadesāyattatādīpane tapparo na hotīti āha 『『atapparabhāvato』』ti.

Nanu ca taṃ taṃ upādāya paññatto kālo vohāramattako, so kathaṃ ādhāro tattha vuttadhammānanti āha 『『kālopi hī』』tiādi. Yadi kiriyāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ, kā panettha lakkhaṇakiriyāti āha 『『ihāpī』』tiādi. Lakkhaṇabhūtabhāvayuttoti iti-saddo hetuattho. Idaṃ vuttaṃ hoti – yasmā sattāsaṅkhātāya lakkhaṇakiriyāya yutto samayo, tasmā tattha bhūminiddesoti.

Uddānatoti yadi saṅkhepatoti attho. Nanu ca avasiṭṭhakilesādayo viya kilesakāmopi assādetabbatāya vatthukāme samavaruddho ñāṇaṃ viya ñeyyeti saṅkhepato ekoyeva kāmo siyāti anuyogaṃ sandhāyāha 『『kilesakāmo』』tiādi. Sahitassāti visayavisayibhāvena avaṭṭhitassa. 『『Uddānato dve kāmā』』ti kiñcāpi sabbe kāmā uddiṭṭhā, 『『catunnaṃ apāyāna』』ntiādinā pana visayassa visesitattā orambhāgiyakilesabhūto kāmarāgo idha kilesakāmoti gahitoti 『『tenā』』tiādimāha. Codako tassa adhippāyaṃ ajānanto 『『nanu cā』』tiādinā anuyuñjati. Itaro pana 『『bahalakilesassā』』tiādinā attano adhippāyaṃ vivarati.

我來直譯這段巴利文： "以這個方法"即這個稱為剎那的時表示善的生起難得。"由自己難得性"，這裡或者時字是剎那義，或者意思是稱為剎那的時。以這個作為方法、作為方式。"應當連線"，這裡連線是這樣 - 和合等表示運作，因為自己是因緣和合性，或者時字是和合義，稱為和合的時。它以"在那個因緣和合時"這個意義的顯示方式，顯示諸法從多因而運作。時間等顯示短暫性，由於自己極其短暫。聚等顯示俱生，因為自己是諸法的總集性。因等顯示運作性，因為只有在自己存在時自己的諸果才可能。在義分和聲分中，以顯示"在那極其短暫時間，在那法聚，在那因存在時"這個意義的方式，顯示以它為處所、依它的善法運作的難通達性、多法俱生性和依他性。 "持堅弓的弓師"是持堅弓的射手。所謂堅弓是說二千力。二千力即是：裝上弦后，鐵箭頭等重物在桿上握持，提起到箭的長度時從地面脫離。"已學習"是在阿阇黎家修學十年十二年的技藝。"熟練"是在弓上練習自在。有些人只學習技藝，不熟練，但這些人不是這樣，顯示這點。"已演練"是在王家等顯示技藝。"四方而立"意思是：依止在同一處的柱子或樹或任何一個，面向四方而立。"如是說的迅速人"，除了菩薩外沒有如此的人存在過。因為他在迅速鵝時作如此事。但在經中只是依非實假設方式而帶來譬喻。"專注於它"意思是：從專注於它，稱為因的時顯示依他運作，是一向忙碌的自性。但那些讀作"專注於它"的人，連線是：因為顯示依緣運作，所以稱為因的時專注於它，因此說它顯示依他運作。在顯示依總體時專注，在顯示依部分時不專注，所以說"不專注"。 難道依那個那個而施設的時間只是言說而已，它如何是那裡所說諸法的所依？為此說"因為時間"等。如果以作用標識作用，以有標識有，那麼這裡什麼是標識作用？為此說"在這裡也"等。"結合標識所成有"，這裡"是"字表示原因。這是所說：因為時結合稱為有的標識作用，所以那裡是處格說明。 "總攝"，如果意思是略說。難道不是像其餘煩惱等那樣，煩惱欲也以應受享樂性而與事欲平等對立，如同智與所知，簡略來說應當只有一欲？針對這個質問而說"煩惱欲"等。"俱"是以境與有境性而住立。雖然"總攝二欲"說一切欲都被列舉，但因為以"四惡趣"等方式限定境界，所以這裡取欲貪為煩惱欲，是屬於下分煩惱，因此說"由此"等。質問者不知他的意趨而以"難道不"等質問。另一方則以"重煩惱"等解釋自己的意趨。

Kāmāvacaradhammesu vimānakapparukkhādippakāresu parittakusalādīsu vā. Nanu ca 『『catunnaṃ apāyāna』』nti visayassa visesitattā rūpārūpadhātuggahaṇassa asambhavoyevāti? Na, 『『uddānato dve kāmā』』ti niravasesato kāmānaṃ uddiṭṭhattā. Uddiṭṭhepi hi kāmasamudāye yathā tadekadesova gayhati, taṃ dassetuṃ 『『duvidho』』tiādimāha. Kāmarāgo pañcakāmaguṇiko rāgo. Kāmataṇhā kāmāvacaradhammavisayā taṇhā. Nirodhataṇhā ucchedadiṭṭhisahagato rāgo. Idhāti ekādasavidhe padese. Yadi anavasesappavatti adhippetā, 『『duvidhopeso』』ti na vattabbaṃ vatthukāmekadesassa idha appavattanatoti anuyogena yebhuyyabhāvato anavaseso viya anavasesoti vā attho gahetabboti dassento 『『vatthukāmopī』』tiādimāha. Anavasesasadisatā cettha sabhāvabhinnassa kassaci anavasesato. Evañca katvāti kilesakāmavatthukāmānaṃ anavasesaparipuṇṇabhāvena abhilakkhitattāti attho. Cāsaddassa rassattaṃ katanti kāmāvacarasadde hetukattuattho antonītoti dasseti.

Visayeti vatthusmiṃ abhidheyyattheti attho. Nimittaviraheti etena ruḷhīsu kiriyā vibhāgakaraṇāya, na attakiriyāyāti dasseti. Kusalabhāvanti jātakabāhitikasuttaabhidhammapariyāyena kathitaṃ kusalattaṃ. Tassāti sukhavipākabhāvassa. Tassa paccupaṭṭhānataṃ vattukāmatāyāti etena 『『anavajjasukhavipākalakkhaṇa』』nti ettha sukhasaddo iṭṭhapariyāyo vuttoti dasseti. Saññāpaññākiccaṃ saññāṇakaraṇapaṭivijjhanāni, tadubhayavidhurā ārammaṇūpaladdhi 『『vijānātī』』ti iminā vuccatīti āha 『『saññā…pe… gahaṇa』』nti. Nanu ca phassādikiccatopi visiṭṭhakiccaṃ cittanti? Saccametaṃ, so pana viseso na tathā duravabodho, yathā saññāpaññāviññāṇānanti saññāpaññākiccavisiṭṭhalakkhaṇatāya viññāṇalakkhaṇamāha. Anantaradhammānaṃ paguṇabalavabhāvassa kāraṇabhāvena pavattamāno santānaṃ cinoti nāma. Tathāpavatti ca āsevanapaccayabhāvoti āha 『『āsevanapaccayabhāvena cinotī』』ti.

Cittakatamevāti abhisaṅkhāraviññāṇakatameva. Nānattādīnaṃ vavatthānanti ettha vavatthānaṃ paccekaṃ yojetabbaṃ. Vavatthānaṃ paricchedo asaṅkarabhāvo. Tena ca dhammo nicchito nāma hotīti āha 『『nicchitatā』』ti. Liṅganānattādīnīti ettha itthipurisasaṇṭhānavasena liṅganānattaṃ. Devamanussatiracchānādivasena itthiliṅgassa puthuttaṃ, tathā purisaliṅgassa. Devādibhede itthiliṅge paccekaṃ nānattakāyatāsaṅkhātassa aññamaññavisadisasabhāvassa desādibhedabhinnassa ca visesassa vasena pabhedo veditabbo. Tathā purisaliṅge. Liṅganibbattakassa vā kammassa yathāvuttanānattādivasena liṅgassa nānattādīni yojetabbāni. Liṅganānattādīsu pavattattā saññādīnaṃ nānattādīni. Tenevāha 『『kammanānattādīhi nibbattāni hi tānī』』ti. Apadādinānākaraṇadassanena liṅganānattaṃ dassitaṃ. Tasmiñca dassite saññānānattādayo dassitā evāti āvattati bhavacakkanti dassento āha 『『anāga…pe… ghaṭento』』ti. Itthiliṅgapurisaliṅgādi viññāṇādhiṭṭhitassa rūpakkhandhassa sannivesaviseso. Saññāsīsena cattāro khandhā vuttā. Vohāravacanena ca pañcannaṃ khandhānaṃ voharitabbabhāvena pavatti dīpitā, yā sā taṇhādiṭṭhiabhinivesahetūti imamatthaṃ dassento 『『liṅgādi…pe… yosānānī』』ti āha.

『『Ye keci, bhikkhave, dhammā akusalā akusalabhāgiyā, sabbete manopubbaṅgamā』』ti (a. ni.

我來直譯這段巴利文： 在欲界法中,在天宮如意樹等種類中,或者在有限善等中。難道不是因為以"四惡趣"等限定境界,所以不可能攝取色無色界?不是,因為以"總攝二欲"無餘地列舉諸欲。因為即使在已列舉的欲的總集中,也如同只取其一分,為顯示這點而說"二種"等。欲貪是五欲功德的貪。欲愛是以欲界法為境的愛。滅愛是俱有斷見的貪。"這裡"是在十一處。如果意趨無餘運作,不應說"這兩種",因為事欲一分在這裡不運作,由此顯示:以質問而應取以多分故如無餘為無餘的意思。他以"事欲也"等說明。這裡相似於無餘是因為某些自性差別的無餘。"如是作"意思是:因為煩惱欲和事欲被標識為無餘圓滿性。短音"和"字所作,顯示欲界字中含有因作者義。 "在境"意思是:在事物中,在所詮義中。"在相缺"由此顯示:在慣用語中作用為作區分,不為自作用。"善性"是依本生、婆醯提迦經、阿毗達磨方式所說的善性。"它的"即安樂異熟性的。"欲說它的現起性"由此顯示:"無過失安樂異熟相"中樂字說為適意的同義詞。知想和慧的作用是標記作用和通達,與那兩者相反的所緣領受以"識知"這詞說,所以說"取想等作用"。難道不是識比觸等作用更殊勝作用?這是真的,但那個差別不像想慧識那樣難懂,所以說識相是由想慧作用而特殊的相。作為前行法熟練有力的原因而運作稱為積集相續。如是運作即是等無間緣性,所以說"以等無間緣性積集"。 "只是心所作"即只是行識所作。"諸差別等的確定"這裡確定應各別連線。確定是限定、無混雜性。由此法成為已確定,所以說"確定性"。"諸相差別等"這裡依女男形狀相差別。依天人畜生等女相的多種性,如是男相。應知在天等差別中,女相各別依相互不同自性稱為種種身性,和依處等差別而分別的差異。如是在男相中。或者依如上所說差別等,相差別等應連線于產生相的業。由於在相差別等中運作,所以想等有差別等。正因此說"因為它們由業差別等產生"。以見無足等種種形相顯示相差別。在那個已顯示中,想差別等也已顯示,顯示有輪轉轉的說"無來等連結"。女相男相等是識所住立的色蘊的種種安布。以想為首說四蘊。以言說語而顯示五蘊以應言說性而運作,那是以愛見執著為因,顯示這個意思而說"相等至於言說"。 "諸比丘,凡是不善法、屬不善分的法,一切這些都以意為先導"

1.56-57), 『『manopubbaṅgamā dhammā』』ti (dha. pa. 1, 2) ca evamādivacanato cittahetukaṃ kammanti āha 『『kammañhi cittato nibbatta』』nti. Yathāsaṅkhyanti kammato liṅgaṃ liṅgato saññāti attho. Na purimavikappe viya kammato liṅgasaññā liṅgato liṅgasaññāti ubhayato ubhayappavattidassanavasena. 『『Bhedaṃ gacchanti itthāyaṃ purisoti vā』』ti bhedassa visesitattā itthādibhāvena voharitabbabhāvo idha bhedoti 『『itthipurisādivohāraṃ gacchantī』』ti vuttaṃ. Addhadvayavasenāti atītapaccuppannaddhadvayavasena. Guṇābhibyāpanaṃ kittīti āha 『『patthaṭayasata』』nti. Kammanānākaraṇena vinā kammanibbattanānākāraṇābhāvato 『『kammajehi…pe… nānākaraṇa』』nti vuttaṃ. Avipaccanokāso aṭṭhānabhūtā, gatikālopi vā. Kāmāvacaraṃ abhisaṅkhāraviññāṇaṃ rūpadhātuyā cakkhuviññāṇādiṃ janetvā anokāsatāya tadārammaṇaṃ ajanentaṃ ettha nidassetabbaṃ. Ekaccacittakaraṇassa adhippetattā cakkhādivekallena cakkhuviññāṇādīnaṃ ajanakaṃ kammaviññāṇaṃ avasesapaccayavikale anogadhaṃ daṭṭhabbaṃ. Tadapi kālagatipayogādīti ādi-saddena saṅgahitanti. Ettha ca 『『sahakārīkāraṇavikalaṃ vipākassa accantaṃ okāsameva na labhati, itaraṃ vipākekadesassa laddhokāsanti, idametesaṃ nānatta』』nti vadanti, taṃ vipākassa okāsalābhe sati sahāyakāraṇavikalatāva natthīti adhippāyena vuttaṃ.

Bhavatu tāva bhavitvā apagataṃ bhūtāpagataṃ, anubhavitvā apagataṃ pana kathanti āha 『『anubhūtabhūtā』』tiādi. Tena anubhūta-saddena yo attho vuccati, tassa bhūta-saddoyeva vācako, na anu-saddo, anu-saddo pana jotakoti dasseti. Sākhābhaṅgasadisā hi nipātopasaggāti. Kiriyāvisesakattañca upasaggānaṃ anekatthattā dhātusaddānaṃ tehi vattabbavisesassa jotanabhāveneva avacchindananti yattakā dhātusaddena abhidhātabbā atthavisesā, tesaṃ yaṃ sāmaññaṃ aviseso, tassa visese avaṭṭhāpanaṃ tassa tassa visesassa jotanamevāti āha 『『sāmañña…pe… visesīyatī』』ti. Anubhūta-saddo bahulaṃ kammatthe eva dissatīti tassa idha kattuatthavācitaṃ dassetuṃ 『『anubhūtasaddo cā』』tiādimāha. Satipi sabbesaṃ cittuppādānaṃ savedayitabhāvato ārammaṇānubhavane, savipallāse pana santāne cittābhisaṅkhāravasena pavattito abyākatehi visiṭṭho kusalākusalānaṃ sātisayo visayānubhavanākāroti ayamattho idhādhippetoti dassento 『『vattuṃ adhippāyavasenā』』ti āha. Bhūtāpagatabhāvābhidhānādhippāyenāti kusalākusalassa ākaḍḍhanupāyamāha.

Uppatitakiccanipphādanato uppatitasadisattā 『『uppatita』』nti vuttaṃ. Uppajjituṃ āraddhoti anāgatassapi tasseva uppanna-saddena vuttatāya kāraṇamāha. Ettha ca rajjanādivasena ārammaṇarasānubhavanaṃ sātisayanti akusalañca kusalañca uppajjitvā niruddhatāsāmaññena 『『sabbasaṅkhataṃ bhūtāpagata』』nti vuttaṃ. Sammohavinodaniyaṃ pana 『『vipākānubhavanavasena tadārammaṇaṃ. Avipakkavipākassa sabbathā avigatattā bhavitvā vigatatāmattavasenakammañca bhūtāpagata』』nti vuttaṃ. Teneva tattha okāsakatuppannanti vipākamevāha. Idha pana kammampīti. Ārammaṇakaraṇavasena bhavati ettha kilesajātanti bhūmīti vuttā upādānakkhandhā. Aggiāhito viyāti bhūmiladdhanti vattabbatāya upāyaṃ dasseti. Etenāti kammaṃ. Etassāti vipāko vuttoti daṭṭhabbaṃ.

我來直譯這段巴利文： 從"以意為先導"等如是等語,說心為業因,所以說"因為業從心生起"。"如其次第"意思是:從業而相、從相而想。不像前一選擇那樣從業而相想、從相而相想以從兩者顯示兩者運作方式。因為以"女性男性等"而限定差別,所以以女性等性應言說性在這裡為差別,因此說"趨向女男等言說"。"依二時"即依過去現在二時。功德遍滿為稱讚,所以說"廣大名聲"。沒有業差別就沒有業所生差別,所以說"與業生等差別"。無熟時是成為非處,或者趣時。欲界行識在色界產生眼識等后,因無機會而不生彼所緣,這裡應顯示。因為意趨某些心的造作,以眼等缺失而不能生眼識等的業識,應視為不攝入其餘緣缺。那也以時趣加行等等字所攝。這裡說"俱有因缺失者完全不得異熟的機會,其他者得異熟一分的機會,這是它們的差別",那是本著如果得異熟機會就沒有俱有因缺失的意趨而說。 暫且存在已有而離去為已有離去,但經歷而離去如何?為此說"經歷已有"等。由此顯示:以經歷詞所說的義,只有已有詞能詮,而字首只是表示。因為虛詞字首如樹枝。字首作為作用差別的作者,因為有多義,以表示動詞應說的差別而限定:凡是以動詞應說的義差別,它們的共相、無差別,確立在那個差別中,只是顯示那個那個差別,所以說"共相等被差別"。經歷詞多見於業義中,為顯示它在這裡表示作者義而說"經歷詞等"。雖然一切心生起因有受故都經歷所緣,但在有顛倒相續中以心行力而運作,善不善較無記殊勝的境經歷相,這個意義在這裡被意趨,所以說"依欲說意趨"。"以說已有離去性的意趨"說善不善的牽引方便。 因為已完成生起作用故如同已生起而說"已生起"。說"已開始生起"為說未來也以已生詞的原因。這裡以貪等方式經歷所緣味為殊勝,而善與不善以生起滅去的共相說"一切有為已有離去"。但在《遣除愚癡》中說"以異熟經歷方式為彼所緣。因為未成熟異熟完全未離去,只以已有離去性方式為業已有離去"。正因此在那裡說已作機會生起只是異熟。但這裡也說業。以作所緣方式有煩惱生起於此為地而說取蘊。如安置火一樣,顯示應說地得的方便。"由此"即業。"對此"應當理解說的是異熟。

Avikkhambhitattāti avinoditattā. Sabhūmiyanti sakabhūmiyaṃ. Vicchinditvāti puna uppajjituṃ adatvā. Khaṇattayekadesagataṃ khaṇattayagatanti vuttanti yathāvuttassa udāharaṇassa upacārabhāvamāha. Tena uppannā dhammā paccuppannā dhammāti idamettha udāharaṇaṃ yuttanti dasseti. Padhānenāti padhānabhāvena. Desanāya cittaṃ pubbaṅgamanti lokiyadhamme desetabbe cittaṃ pubbaṅgamaṃ katvā desanā bhagavatā ucitāti dasseti. Dhammasabhāvaṃ vā sandhāyāti lokiyadhammānaṃ ayaṃ sabhāvo yadidaṃ te cittajeṭṭhakā cittapubbaṅgamā pavattantīti dasseti. Tena tesaṃ tathādesanāya kāraṇamāha, sabbe akusalā dhammā cittavajjāti attho. Kecīti padakārā. Phassādayopīti pi-saddena rāgādayo sampiṇḍeti. Kālabhedābhāvepi paccayabhāvena apekkhito dhammo purimanipphanno viya voharīyatīti āha 『『paṭhamaṃ uppanno viyā』』ti. Anupacaritamevassa pubbaṅgamabhāvaṃ dassetuṃ 『『anantarapaccayamana』』ntiādi vuttaṃ. 『『Khīṇā bhavanettī』』tiādivacanato (dī. ni. 2.155; netti. 114) nettibhūtāya taṇhāya yuttaṃ cittaṃ nāyakanti āha 『『taṇhāsampayuttaṃ vā』』ti.

『『Yaṃ tasmiṃ samaye cetasikaṃ sāta』』nti niddiṭṭhattā somanassavedanā sātasabhāvāti āha 『『sabhāvavasena vutta』』nti. Nippariyāyena madhura-saddo rasavisesapariyāyo, iṭṭhabhāvasāmaññena idha upacārena vuttotiāha 『『madhuraṃ viyā』』ti. Paramatthato taṇhāvinimutto nandirāgo nandirāgabhāvo vā natthīti 『『na ettha sampayogavasena sahagatabhāvo atthī』』ti, 『『nandirāgasahagatā』』ti ca vuccati. Tena viññāyati 『『sahagatasaddo taṇhāya nandirāgabhāvaṃ jotetī』』ti. Avatthāvisesavācako vā saha-saddo 『『sanidassanā』』tiādīsu viya, sabbāsupi avatthāsu nandirāgasabhāvāvijahanadīpanavasena nandirāgabhāvaṃ gatā nandirāgasahagatāti taṇhā vuttā. Gata-saddassa vā 『『diṭṭhigata』』ntiādīsu viya atthantarābhāvato nandirāgasabhāvā taṇhā 『『nandirāgasahagatā』』ti vuttā, nandirāgasabhāvāti attho. Idhāpīti imissaṃ aṭṭhakathāyaṃ. Imasmimpi padeti 『『somanassasahagata』』nti etasmimpi pade. Ayamevatthoti saṃsaṭṭho eva. Yathādassitasaṃsaṭṭhasaddoti atthuddhārappasaṅgena pāḷito aṭṭhakathāya āgatasaṃsaṭṭhasaddo. Sahajāteti sahajātatthe.

Kālavisesānapekkho kammasādhano ābhaṭṭha-saddo bhāsitapariyāyoti dassento āha 『『abhāsitabbatā anābhaṭṭhatā』』ti. Pāḷiyanti imissā paṭhamacittuppādapāḷiyaṃ. Abhāsitattā evāti asaṅkhārikabhāvassa avuttattā eva. Kāraṇapariyāyattā vatthusaddassa paccayabhāvasāmaññato dvārabhūtadhammānampi siyā vatthupariyāyoti āha 『『dvāraṃ vatthūti vutta』』nti. Tena vatthu viya vatthūti dasseti. Manodvārabhūtā dhammā yebhuyyena hadayavatthunā saha carantīti dvārena…pe… hadayavatthu vuttanti āha yathā 『『kuntā pacarantī』』ti. Sakiccabhāvenāti attano kiccabhāvena, kiccasahitatāya vā. Aññāsādhāraṇoti sa-saddassa atthamāha. Sako hi raso sarasoti.

Anantaracittahetukattā cittassa ekasamuṭṭhānatā vuttā, sahajātacittaphassahetukattā cetasikānaṃ dvisamuṭṭhānatā. 『『Cittasamuṭṭhānā dhammā, phuṭṭho bhikkhave vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī』』ti (saṃ. ni.

我來直譯這段巴利文： "未鎮伏"即未驅除。"在自地"即在自己的地。"斷絕"即不讓再生起。說"趨向三剎那的一分為趨向三剎那",說如上所說的譬喻性。由此顯示:已生諸法是現在諸法,這個譬喻在這裡是適當的。"以主要"即以主要性。顯示:世尊以心為先導說法是適合於說世間法。或者"依法自性"顯示:世間法的這個自性即是它們以心為最勝、以心為先導而運作。由此說它們如是說法的原因,意思是一切不善法除了心。"某些"即造句者。"觸等也"以"也"字攝集貪等。即使沒有時間差別,以因緣性所期待的法也如先成就般言說,所以說"如先生起"。為顯示它不比喻的先導性而說"無間緣心"等。從"渴愛引導已盡"等語,說與渴愛相應的心為導者,所以說"或者與渴愛相應"。 因為說"在那時心所的適意",所以喜受是適意自性,因此說"依自性說"。無比喻地甜字為味的特殊同義詞,在這裡以適意性共相而說比喻,所以說"如甜"。勝義上沒有離渴愛的喜貪或喜貪性,所以說"這裡沒有依相應方式的俱行性"和"與喜貪俱行"。由此了知:"俱行字顯示渴愛的喜貪性"。或者"俱"字如"有見"等表達狀態差別,渴愛說為喜貪俱行是以在一切狀態都不離喜貪自性的方式顯示趨向喜貪性。或者"行"字如"見行"等沒有別義,渴愛以喜貪自性說為"喜貪俱行",意思是喜貪自性。"在這裡也"即在這個註釋中。"在這個詞也"即在"喜俱行"這個詞也。"正是這個意思"即只是相雜。"如所顯示的相雜詞"即由義理舉出而從聖典註釋來的相雜詞。"俱生"即在俱生義。 顯示所說異語"應說"字是離時差別的業成就而說"應說性為不應說性"。"在聖典"即在這個第一心生起聖典中。"只因爲未說"即只因爲無行性未說。因為事物字為因緣異語,由因緣性共相,門成法也可能為事物異語,所以說"門說為事物"。由此顯示:如事物為事物。意門成法多與心所依俱行,所以說門等心所依而說"矛並行"。"以自作用性"即以自己的作用性,或者具有作用。說"自"字的意思為不共。因為自味為自相。 因為是相續心的因,所以說心是一等起,因為是俱生心觸的因,所以說心所是二等起。"諸心等起法,觸而覺受,觸而想知,觸而思";

4.93) hi vuttaṃ.

Sukhumarajādirūpanti aṇutajjārirūpamāha. Paramāṇurūpe pana vattabbameva natthi. Vatthuparittatāyāti etena anekakalāpagatāni bahūniyeva rūpāyatanāni samuditāni saṃhaccakāritāya sivikubbahanañāyena cakkhuviññāṇassa ārammaṇapaccayo, na ekaṃ katipayāni vāti dasseti. Nanu ca evaṃ sante cakkhuviññāṇaṃ samudāyārammaṇaṃ āpajjatīti? Nāpajjati samudāyasseva abhāvato. Na hi paramatthato samudāyo nāma koci atthi. Vaṇṇāyatanameva hi yattakaṃ yogyadese avaṭṭhitaṃ, sati paccayantarasamāyoge tattakaṃ yathāvuttena ñāyena cakkhuviññāṇassa ārammaṇapaccayo hoti avikappakattā tassa. Tadabhinihaṭaṃ pana manoviññāṇaṃ anekakkhattuṃ uppajjamānaṃ purimasiddhakappanāvasena samūhākārena saṇṭhānādiākārena ca pavattatīti kiṃ cakkhuviññāṇassa ekaṃ vaṇṇāyatanaṃ ārammaṇaṃ, udāhu anekānīti na codetabbametaṃ. Na hi paccakkhavisaye yuttimagganā yuttā. Kiñca bhiyyo accharāsaṅghātakkhaṇena anekakoṭisaṅkhāya cittuppattiyā pavattanato cittassa lahuparivattitāya samānepi ghaṭasarāvādivaṇṇānaṃ yogyadesāvaṭṭhāne purimamanasikārānurūpaṃ 『『ghaṭo』』ti vā 『『sarāvo』』ti vā paṭhamaṃ tāva eko manoviññāṇasantānena paricchijjati, pacchā itaro cakkhuviññāṇavīthiyā byavahitenāti avisesavidutāya pana ghaṭasarāvādibuddhiyā abhedāpattiparikappanāti. Īdisīpettha codanā acodanāti daṭṭhabbā. Khaṇaparittatāyāti pabandhakkhaṇassa ittaratāya. Pabandhavasena hi paccekaṃ rūpārūpadhammā virodhiavirodhipaccayasamāyoge lahuṃ dandhañca nirujjhanato parittakālā dīghakālā ca honti, sabhāvalakkhaṇavasena pana ekaparicchedā evāti. Yathā ca rūpāyatanaṃ, evaṃ itarānipi. Saddādayopi hi vatthuparittatādibhāvena labbhantīti. Accāsannāditāyāti ādi-saddena anāvajjanaṃ kenaci paṭicchannatāti evamādiṃ saṅgaṇhāti. Visayidhammaṃ visesato sinoti bandhatīti visayoti anaññatthabhāvāpekkho visayoti āha 『『visayo anaññatthabhāvenā』』ti. Na hi cakkhuviññāṇādayo rūpāyatanādito aññasmiṃ ārammaṇe pavattantīti. Gāvo caranti etthāti gocaro, gocaro viyāti gocaroti sambahulacāritāpekkho gocaroti āha 『『gocaro tattha caraṇenā』』ti. Bahulañhi cakkhuviññāṇādīhi rūpādayo gayhanti, na tathā manoviññāṇenāti. Tesanti manoviññāṇena gayhamānānaṃ rūpāyatanādīnaṃ. 『『Vacanassa anupapattito』』ti kasmā vuttaṃ, nanu pañcadvāre pavattamanoviññāṇadhātuṃ sandhāya tesaṃ gocaravisayaṃ paccanubhotīti vacanaṃ upapajjatiyevāti? Na, niyamābhāvato. Na hi pañcadvārābhinihaṭaṃyeva mano idha 『『mano』』ti vuttanti niyamahetu atthīti, etaṃyeva vā codanaṃ manasi katvā dibbacakkhuñāṇādiggahaṇaṃ kataṃ. Evaṃvaṇṇotiādivacanato pubbenivāsaatītānāgataṃsañāṇādayopi idha sambhavanti. Itarathāti rūpaṃ saddantiādinā.

以下是巴利文的完整直譯： 4.93) 如此已說。 細微王等形相，即說微細形相。關於極微形相，實際上無需多言。關於處所微小性，是通過這一點表明：多種聚集的、眾多的色處，由於聚合作用，通過車輛運載的方式，成為眼識的對境因緣，而非僅僅是少數。難道不是這樣，眼識就成為總體對境嗎？並不成為，因為總體本身並不存在。實際上，從最高意義來說，根本沒有什麼"總體"。只有色處在適當處所安立多少，在因緣組合存在時，按照previously所述方式，成為眼識的對境因緣，因為它不作任何分別。 然而，被推動的意識多次生起，依據先前已成立的構想，以聚集形態和形狀等方式進行。那麼是眼識僅以一個色處為對境，還是多個？對此不應質疑。因為在直接感知領域，不適合追究推理路徑。何況在剎那電光石火間，有數億次心的生起，由於心的快速轉換，即便在罐子、碗等顏色的適當處所安立時，依照先前的作意，或先認識為"罐子"，或先認識為"碗"，首先由一個意識相續確定，隨後另一個被眼識過程中斷，因此無差別認知，關於罐子、碗等的認知達到不可分割。這種質疑在此應視為非質疑。 關於剎那微小性，是由於連續剎那的短暫性。通過連續過程，各個色法無色法，在有違無違因緣組合中，迅速或緩慢地滅，所以是短暫時間或長時間，但就本質特徵而言，仍是單一界定。如色處，其他處也是如此。聲等也通過處所微小等方式而得。 關於極近等，"等"字包含了未被關注、被某些遮蔽等情況。所謂"對境"，是特別地繫縛、聯繫，不能在其他地方存在。說"對境為不在其他處存在"。眼識等並不在色處以外的對境中運作。"活動處"者，如牛在此遊走，活動處如牛，是考慮廣泛活動。因為眼識等主要把握色等，而非意識。關於這些，被意識把握的色處等。為何說"語言不成立"？難道不是在五門中運作的意識界，關聯他們的活動對境嗎？並不是，因為沒有確定性。並非僅僅在五門中推動的意，這裡說"意"就有確定性根據，或者正是考慮這一質疑，才進行天眼智等把握。從"如是音聲"等語言，過去世、未來世智等在此亦可能發生。否則，如色、聲等。

Bhojana…pe… ussāhādīhīti idaṃ yāya kammaññatāya rūpakāyassa kallatā hoti, tassā paccayanidassanaṃ. Bhojane hi sammāpariṇate sappāye ca utubhojane sammupayutte sammāpayogasaṅkhāte kāyikacetasikavīriye ca samāraddhe lahutādisabbhāvena kāyo kammakkhamo hoti sabbakiriyānukūloti. Atha vā bhojana…pe… ussāhādīhīti idaṃ kāyassa kalyatāya viya upaddutatāyapi kāraṇavacanaṃ. Visamabhojanāpariṇāmādito hi kāyassa upaddavakarā vātādayo uppajjantīti. Anuvattantassāti padaṃ 『『jayaṃ veraṃ pasavatī』』tiādīsu (dha. pa. 201) viya hetuatthavasena veditabbaṃ. Jāgaraṇanimittañhi idha anuvattanaṃ adhippetanti. Atha vā anuvattantassāti idaṃ pakatiyā diṭṭhādivasena āpāthagamanupanissayānaṃ kalyatādinibbattānaṃ kāyikasukhādīnaṃ sambhavadassanaṃ. Kāyakalyatādiṃ ananuvattantassa hi yathāvuttaupanissayābhogābhāvena vuttappakāraṃ āpāthagamanaṃ na siyāti. Yathānubhūte rūpādivisaye cittassa ṭhapanaṃ āvajjanaṃ cittapaṇidahanaṃ. Yathānubhūtena rūpādinā sadisaṃ asadisaṃ sambandhañca sadisāsadisasambandhaṃ, tassa dassanādi sadisāsadisasambandhadassanādi, cittapaṇidahanañca sadisāsadisa…pe… dassanādi ca citta…pe… dassanādayo te paccayāti yojetabbaṃ. Dhātukkhobhādīti ādi-saddena devatūpasaṃhārādiṃ saṅgaṇhāti. Taṃsadisatā diṭṭhasutasadisatā. Taṃsampayuttatā diṭṭhasutapaṭibaddhatā. Kenaci vutteti iminā saddhāya anussavanibbattataṃ āha. Ākāravicāraṇanti tesaṃ tesaṃ atthānaṃ upaṭṭhānākāravicāraṇaṃ. Katthaci atthe.

Niyamitassāti kusalameva mayā uppādetabbanti evaṃ niyamitassa. Pasādasinehābhāvo dosabahulatāya hotīti lūkhapuggalā dosabahulāti āha.

Āyatanabhāvatoti kāraṇabhāvato.

Vijjamānavatthusminti etena 『『vināpi deyyadhammapariccāgena cittuppādamatteneva dānamayaṃ kusalaṃ upacitaṃ hotī』』ti kesañci atidhāvanaṃ nivattitaṃ hotīti.

Dhammasavanassa ghosanaṃ dhammasavanaghosanaṃ. Tassāti 『『saddadānaṃ dassāmī』』ti saddavatthūnaṃ ṭhānakaraṇabheriādīnaṃ sasaddappavattikaraṇassa. Cintanaṃ tathā tathā cittuppādanaṃ. Aññatthāti suttesu. Aparatthāti abhidhammapadesu. Apariyāpannāti padassa atthavaṇṇanā 『『paribhogaraso』』tiādikāya atthavaṇṇanāya parato bahūsu potthakesu likhīyati, yathāṭhāneyeva pana ānetvā vattabbā. Tattha paramatthato avijjamānattā lakkhaṇapaññattiyo aññāyatanattā cha ajjhattikāyatanāni asaṅgahitā dhammāyatanenāti yojetabbaṃ.

這是巴利文的完整中文直譯： 飲食...乃至...精進等，這是說明使色身適業性的因緣。因為當飲食正確消化，適宜的氣候飲食正確相應，稱為正確運用的身心精進被激發時，由於輕快等的存在，身體便適合工作，順應一切活動。或者，飲食...乃至...精進等，這是說明身體健康與疾病的原因。因為由不當飲食不消化等，會產生使身體受損的風等。 "隨行"一詞應從因由義理解，如"勝利生怨恨"等句中。這裡所說的隨行是指覺醒的標誌。或者，"隨行"是說明由見等自然顯現為緣的身樂等健康狀態的產生。對於不隨行身體健康等者，由於缺乏上述緣的專注，就不會有所說的顯現。 如實經驗色等對境時，心的安立即是作意、心的專注。與所經驗的色等相似、不相似和關聯即是相似不相似關聯，對此的見等即是相似不相似關聯見等，心的專注即是相似不相似...乃至...見等，以及心...乃至...見等，這些都是因緣，應當如此理解。 界的擾動等中的"等"字包含了天神接近等。與彼相似是指與所見所聞相似。與彼相應是指與所見所聞相關。"某人所說"這句話表明由信仰聽聞而生。行相思察即是對各種義理顯現行相的思察。在某些義理中。 所確定的，即是"我應當只生起善"如此確定的。信凈之愛的缺乏是由於嗔恚過多而有，故說嗔恚多者性格粗糙。 處的狀態，即是因的狀態。 "在現有事物中"這句話否定了某些人的過分主張："即使沒有施捨財物，僅憑發心也能積累佈施善業"。 法的聽聞宣說即是法聽聞宣說。彼即是"我要作聲音佈施"的聲音事物，如發聲器具鼓等的發出聲音。思維即是如此這般的心的生起。在別處即是在經中。在他處即是在阿毗達摩句中。"不攝"一詞的義釋在許多書中寫在"受用味"等義釋之後，但應在適當處說明。其中，由於勝義諦上不存在，相的假立和六內處因為是其他處，不被法處所攝，應當如此理解。

『『Ekadvārikakammaṃ aññasmiṃ dvāre uppajjatī』』ti kasmā vuttaṃ, nanu rūpādīsu ekārammaṇaṃ cittaṃ yathā na aññārammaṇaṃ hoti cittavisesassa adhippetattā, evaṃ kammavisese adhippete kāyadvārādīsu ekadvārikakammaṃ aññasmiṃ dvāre na uppajjati tattheva pariyositattā, atha kammasāmaññaṃ adhippetaṃ, rūpādīsu ekārammaṇanti idaṃ udāharaṇaṃ na siyāti? Na, asadisabhāvavibhāvanavasena udāhaṭattā, itarathā manoviññāṇabhūtaṃ idaṃ cittaṃ chasupi visayesu pavattanato anibaddhārammaṇanti ārammaṇaṃ sadisūdāharaṇabhāvena vucceyya ārammaṇaṃ viya dvārampi anibaddhanti. Yasmā pana satipi kammānaṃ dvārantaracaraṇe yebhuyyena vuttiyā tabbahulavuttiyā ca dvārakammānaṃ aññamaññaṃ vavatthānaṃ vakkhati, tasmā pāṇātipātādibhāvasāmaññena kammaṃ ekattanayavasena gahetvā tassa vacīdvārādīsu pavattisabbhāvato kammassa anibaddhattāti vuttanti āha 『『kāyadvārādīsu ekadvārikakammaṃ aññasmiṃ dvāre na nuppajjatī』』ti. Rūpādīsu pana ekārammaṇaṃ cittaṃ tenevārammaṇena paricchinnanti visiṭṭhameva gahitanti ārammaṇameva nibaddhanti vuttanti cittaviseso eva gahito, na cittasāmaññaṃ. 『『Nanu ca rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā yaṃ yaṃ vā panā』』ti ārammaṇampi aniyameneva vuttanti? Saccametaṃ, tattha pana yaṃ rūpādīsu ekārammaṇaṃ cittaṃ, taṃ tena vinā nappavattati, kammaṃ pana kāyadvārikādibhedaṃ vacīdvārādīsu na nappavattatīti imassa visesassa jotanatthaṃ pāḷiyaṃ ārammaṇameva gahitaṃ, dvāraṃ na gahitanti imamatthaṃ dasseti 『『ārammaṇameva nibaddha』』ntiādinā. Vacīdvāre uppajjamānampi pāṇātipātādīti attho.

Kāmāvacarakusalaṃ

Kāyakammadvārakathāvaṇṇanā

Kammadvārānantiādinā pakāsetabbassa sarūpaṃ pakāsanupāyañca dasseti. Niyatarūparūpavasenāti dhammasaṅgahe niddiṭṭhaniyatarūparūpavasena. Aññathā kammasamuṭṭhānikakāye hadayavatthupi gahetabbaṃ siyā. Ekasantatipariyāpanno upādinnakakāyo idha gahitoti cakkhāyatanādīti vuttesu eko bhāvo hadayavatthu ca gahitanti na sakkā vattuṃ 『『cakkhāyatanādīni jīvitapariyantānī』』ti sannivesassa vibhāvitattā.

Vipphandamānavaṇṇaggahaṇānantaraṃ viññattiggahaṇassa icchitattā calanākārāva vāyodhātu viññattivikārasahitāti kadāci āsaṅkeyyāti tannivattanatthaṃ 『『paṭhamajavanasamuṭṭhitā』』ti āha. Desantaruppattihetubhāvena cāletunti etena desantaruppatti calanaṃ, taṃnimitte ca kattubhāvo upacaritoti dasseti, aññathā khaṇikatā abyāpāratā ca dhammānaṃ na sambhaveyyāti. Tadabhimukhabhāvavikāravatīti taṃdisamabhimukho tadabhimukho, tassa bhāvo tadabhimukhabhāvo, so eva vikāro, taṃsamaṅginī vāyodhātu tadabhimukhabhāvavikāravatī. Idāni tadabhimukhabhāvavikā rassa viññattibhāvaṃ dassento āha 『『adhippāyasahabhāvī』』tiādi. Evañca katvātiādinā imissā atthavaṇṇanāya laddhaguṇaṃ dasseti. Tattha āvajjanassāti manodvārāvajjanassa. Yato bāttiṃsātiādinā tassa viññattisamuṭṭhāpakatā na sakkā paṭisedhetunti dasseti.

這是巴利文的完整中文直譯： 為何說"一門業在其他門中生起"？難道不是如同緣取色等一個對象的心不會緣取其他對象，因為是指特定的心，同樣在指定特定業時，在身門等中的一門業不會在其他門中生起，因為就在那裡結束？如果是指一般的業，那麼"在色等中一個所緣"這個比喻就不恰當了？不是的，因為是爲了顯示不相似性而舉例，否則，這作為意識的心，因為在六境中運作，是不固定所緣，就會說所緣如同相似的比喻，門也像所緣一樣不固定。 因為雖然業可以在其他門中運作，但主要依據通常運作和多數運作，將說明門業之間的區別，所以從殺生等共性來說，依一性方式把握業，由於它在語門等中運作的存在，業是不固定的，所以說"在身門等中的一門業在其他門中也生起"。但是在色等中一個所緣的心，被那個所緣所限定，所以是特殊的把握，所以說所緣是固定的，只是把握了心的特殊性，不是心的共性。"難道色所緣或...乃至...法所緣或任何"，所緣也是不確定地說的？這是真實的，但在那裡，凡是在色等中一個所緣的心，離開那個就不運作，但是身門等差別的業在語門等中也會運作，爲了顯示這個差別，在聖典中只取所緣，不取門，以"所緣是固定的"等顯示這個意義。在語門中生起的也是殺生等，這是意思。 欲界善業 身業門論釋 以"諸業門"等顯示所要闡明的自性和闡明方法。依確定色法方式，即依法聚中所說的確定色法方式。否則，業所生的身中的心所依處也應當包括。這裡所取的是一相續所攝的執受身，所以在說眼處等時，一個狀態和心所依處都被包括在內，不能說"眼處等是以命根為邊際"，因為已經顯示了安立。 在把握振動相之後想要把握表色，所以有時會懷疑只有帶表色變化的風界是動相，爲了避免這點，說"由第一速行所生"。以到達他處為因而動，由此顯示到達他處是動，在那個相中施作性是假說，否則，諸法的剎那性和無作用性就不可能。具有朝向那個方向的變化，即朝向那個方向是面向那個，其狀態是面向性，就是變化，具有那個的風界是具有朝向那個方向的變化。現在爲了顯示朝向那個方向的變化是表色，說"與意向俱"等。"如此作"等顯示這個義釋所得的功德。其中"作意"是意門作意。由"三十二"等顯示它的表色生起性不能否定。

Paccayo bhavituṃ samatthoti etena yathāvuttavāyodhātuyā thambhanacalanasaṅkhātakiccanipphādane tassa ākāravisesassa sahakārīkāraṇabhāvamāha. Anidassanasappaṭighatādayo viya mahābhūtānaṃ avatthāvisesamattaṃ so ākāravisesoti paramatthato na kiñci hotīti 『『paramatthato abhāvaṃ dassetī』』ti āha. Paramatthato cittasamuṭṭhānabhāvo paṭisedhito. Kammasamuṭṭhānādibhāvassa pana sambhavoyeva natthīti yathāvuttavikārassa paramatthato sabbhāve nakutocisamuṭṭhitattā appaccayattaṃ āpannaṃ. Na hi rūpaṃ appaccayaṃ atthi, appaccayatte ca sati niccabhāvo āpajjati, na ca nibbānavajjo attho sabhāvadhammo nicco atthi. Cittasamuṭṭhānabhāvo viyāti viññattiyā cittasamuṭṭhānaupādārūpabhāvo upacārasiddhoti dasseti.

Viññattiyā karaṇabhūtāya. Yaṃ karaṇanti yaṃ cittakiriyaṃ cittabyāpāraṃ. Viññattiyā viññātattanti idamesa kāretīti yadetaṃ adhippāyavibhāvanaṃ, etaṃ viññattivikārarahitesu rukkhacalanādīsu na diṭṭhaṃ, hatthacalanādīsu pana diṭṭhaṃ, tasmā vipphandamānavaṇṇavinimutto koci vikāro atthi kāyikakaraṇasaṅkhātassa adhippāyassa ñāpakoti viññāyati. Ñāpako ca hetu ñāpetabbamatthaṃ sayaṃ ñātoyeva ñāpeti, na sabbhāvamattenāti vaṇṇaggahaṇānantaraṃ vikāraggahaṇampi viññāyati. Tathā hi visayabhāvamāpanno eva saddo atthaṃ pakāseti, netaro. Tenevāha 『『na hi viññattī』』tiādi. Yadi pana cittajarūpānaṃ calanākāro viññatti, cakkhuviññāṇassa vipphandamānavaṇṇārammaṇattā tenapi sā gahitā siyāti āsaṅkāya nivattanatthaṃ āha 『『cakkhuviññāṇassā』』tiādi.

Tālapaṇṇādirūpānītiādināpi viññattiyā viññātabbataṃ manoviññāṇeneva ca viññātabbataṃ dasseti. Sañjānāti etenāti saññāṇaṃ, tassa udakādino saññāṇaṃ taṃsaññāṇaṃ, tassa ākāro taṃsaññāṇākāro, udakādisahacārippakāro ca so taṃsaññāṇākāro cāti udakā…pe… kāro, taṃ gahetvā jānitvā. Tadākārassāti udakādiñāpanākārassa. Yadi yathāvuttavikāraggahaṇaṃyeva kāraṇaṃ adhippāyaggahaṇassa, atha kasmā aggahitasaṅketassa adhippāyaggahaṇaṃ na hotīti? Na kevalaṃ vikāraggahaṇameva adhippāyaggahaṇassa kāraṇaṃ, kiñcarahīti āha 『『etassa panā』』tiādi.

Atha panātiādinā viññattiyā anumānena gahetabbataṃ dasseti. Sādhippāya…pe… nantaranti adhippāyasahitavikārena sahajātavaṇṇāyatanaggahaṇasaṅkhātassa cakkhudvārikaviññāṇasantānassa anantaraṃ. Adhippāyaggahaṇassāti adhippāyavavatthāpakassa tatiyavāre javanassa. Adhippāyasahabhū vikārābhāve abhāvatoti etena yathāvuttavikāraṃ adhippāyaggahaṇena anuminoti. Evaṃ satītiādinā yathānumitamatthaṃ nigamanavasena dasseti. Tattha udakādiggahaṇenevāti tālapaṇṇādīnaṃ vaṇṇaggahaṇānantarena purimasiddhasambandhānuggahitena udakādīnaṃ tattha atthibhāvavijānaneneva. Yathā tālapaṇṇādīnaṃ udakādisahacārippakārataṃ saññāṇākāro viññātoyeva hoti nānantariyakattā, evaṃ vipphandamānavaṇṇaggahaṇānantarena purimasiddhasambandhānuggahitena gantukāmatādiadhippāyavijānaneneva viññatti viññātā hoti tadabhāve abhāvatoti upamāyojanā.

這是巴利文的完整中文直譯： "能夠成為緣"，由此說明如前所述風界在產生支撐和運動作用時，那個特殊行相是協助因。如同無見有對等只是大種的特殊狀態，那個特殊行相從勝義諦來說什麼都不是，所以說"顯示勝義諦上的不存在"。從勝義諦否定了心所生性。而業所生等性的可能性確實不存在，因為如前所述的變化從勝義諦存在時，由於不從任何處生起，就成為無因。因為沒有無因的色法，若是無因就成為常住，而除了涅槃外沒有常住的實有法。如同心所生性，顯示錶色的心所生所造色性是假說成立。 作為工具的表色。"某種造作"即某種心的作用、心的活動。"由表色而被了知"，即這個正在作這個的意向顯示，這在沒有表色變化的樹動等中不見，但在手動等中可見，因此可知除了振動色外還有某種變化，是身體造作即意向的顯示者。顯示者作為因，自己已知才能顯示所顯示的義，不是僅僅以存在就能顯示，所以在取色之後也了知取變化。正如已達到境的聲音才能顯示義，其他則不能。因此說"因為表色"等。如果心生色的動相是表色，由於眼識以振動色為所緣，它也應該能把握表色，爲了避免這種疑慮，說"眼識"等。 通過"貝葉等色"等也顯示錶色應由意識了知。由此認知為認知，對那個水等的認知是那個認知，其行相是那個認知行相，與水等相伴的樣子既是那個認知行相，把握瞭解了那個。"其行相"即顯示水等的行相。如果僅僅把握如前所述的變化是把握意向的原因，那麼為什麼未把握約定者不能把握意向？不僅僅是把握變化才是把握意向的原因，還有什麼呢？所以說"對於這個"等。 以"然後"等顯示錶色應當通過推理把握。"有意向...乃至...之後"即在有意向變化俱生色處把握所稱的眼門識相續之後。"把握意向"即確定意向的第三次速行。"有意向俱生變化的有無"，由此推理如前所述的變化。以"如是"等通過結論顯示如此推理的義。其中"僅以把握水等"即在把握貝葉等色之後，通過先前已成立關係所支援的了知水等在那裡的存在。如同貝葉等的與水等相伴的樣子，認知行相因為無間性而已被了知，同樣在把握振動色之後，通過先前已成立關係所支援的了知想去等意向，表色就被了知，因為在那個不存在時就不存在，這是譬喻的應用。

Sabhāvabhūtanti anvatthabhūtaṃ. Dvidhāti viññāpanato viññeyyato ca. Kāyaviññattiyā tathāpavattamānāya cetanāsaṅkhātassa kammassa kāyakammabhāvo nipphajjati tāya upalakkhitabbattā, na pana catuvīsatiyā paccayesu kenaci paccayabhāvatoti dassento 『『tasmiṃ dvāre siddhā』』tiādimāha. Tena vacīdvāruppannāpi pāṇātipātādayo saṅgahitāti tesaṃ saṅgahitabhāvaṃ dasseti. Atha vā kāyadvāruppannāya kāyakammabhūtāya cetanāya vasena 『『tena dvārena viññātabbabhāvato』』ti vuttaṃ, tassāyeva dvārantaruppannāya vasena 『『tena dvārena nāmalābhato』』ti. Manodvārāvajjanassapi viññattisamuṭṭhāpakabhāvo nicchitoti 『『ekādasannaṃ kiriyacittāna』』nti āha.

Dvārantaracārinoti dvārantarabhāvena pavattanakā. Dvārasambhedāti dvārānaṃ saṅkaraṇato. Dvārānañhi dvārantarabhāvappattiyā sati kāyadvārassa vacīdvārādibhāvo, vacīdvārassa ca kāyadvārādibhāvo āpajjatīti taṃtaṃdvāruppannakammānampi saṅkaro siyā. Tenāha 『『kammasambhedopī』』ti. Evaṃ sati kāyakammaṃ…pe… vavatthānaṃ na siyā. Yadi kammāni kammantaracārīni honti, kāyakammādikassa vacīkammādikabhāvāpattito 『『kammasambhedā dvārasambhedopī』』ti kāyakammaṃ kāyakammadvāranti aññamaññavavatthānaṃ na siyāti imamatthamāha 『『kammānampi kammantaracaraṇe eseva nayo』』ti. Kammantaracaraṇaṃ kammantarūpalakkhaṇatā. Tenevāha 『『dvārabhāvenā』』ti. Dvārantaracaraṇaṃ dvārantaruppatti. Dvāreti attano dvāre. Aññasminti dvārantare. Kammānīti taṃtaṃdvārikakammāni. Aññānīti aññadvārikakammāni. Dvāre dvārāni na carantīti dvārantarabhāvena nappavattanti, dvārantaraṃ vā na saṅkamanti. Kiñcāpi viññattiyā catuvīsatiyā paccayesu yena kenaci paccayena cetanāya paccayabhāvo natthi, tathā pana viññattiyā pavattamānāya eva pāṇātipātādi hoti, nāññathāti siyā viññattiyā hetubhāvo cetanāyāti vuttaṃ 『『dvārehi kāraṇabhūtehī』』ti. Kāyakammaṃ vacīkammanti kammavavatthānasseva vā kāraṇabhāvaṃ sandhāya 『『dvārehi kāraṇabhūtehī』』ti vuttaṃ. Yadipi 『『dvārehi kammānī』』ti vuttaṃ, 『『aññamaññaṃ vavatthitā』』ti pana vuttattā kammehipi dvārāni vavatthitānīti ayamatthopi siddhoyevāti dassetuṃ 『『na kevala』』ntiādi vuttaṃ. Advāracārīhīti dvārānaṃ sayaṃ vavatthitabhāvamāha, na pana avavatthānaṃ, vavatthānamevāti adhippāyo. Idāni taṃ vavatthānaṃ vibhāveti kammānapekkhātiādinā. Tattha samayaniyamitena cittena samayo viya dvāraniyamitehi kammehi dvārāni niyamitānīti ayaṃ saṅkhepattho.

Evaṃsabhāvattāti dvārabhūtehi kāyādīhi upalakkhaṇīyasabhāvattā. Āṇatti…pe… mānassāti kāyavacīkammānaṃ vacīkāyaviññattīhi pakāsetabbataṃ āha. Kāyādīhīti kāyavacīviññattīhi. Tasmāti yasmā dvārantare carantānipi kammāni sakena dvārena upalakkhitāneva caranti, tasmā. Nāpi kammaṃ dvārassāti yasmiṃ dvārantare kammaṃ carati, tassa dvārassa anattaniyassa. Taṃtaṃdvāramevāti sakadvārameva. Kammassāti sakasakakammassa. Yadi kammehi dvārāni vavatthitāni, 『『kammassa anibaddhattā』』ti idaṃ kathaṃ nīyatīti āha 『『pubbe panā』』tiādi.

這是巴利文的完整中文直譯： "成為自性"即成為隨義。"二種"即從使知和被知。當身表如此運作時，稱為思的業成為身業，因為應當由它標記，而不是在二十四緣中以任何緣性，爲了顯示這點說"在那個門中成就"等。由此顯示在語門生起的殺生等也被包含，顯示它們被包含的狀態。或者，依據在身門生起的成為身業的思而說"因為應當由那個門了知"，依據它在其他門生起而說"因為由那個門得名"。確定作意也是表色生起者，所以說"十一個唯作心"。 "行於其他門"即以其他門方式運作。"門的混雜"即由於門的混淆。因為當門達到其他門性時，身門成為語門等，語門成為身門等，這樣在各門生起的業也會混雜。因此說"業的混雜"。如此則身業...乃至...區別就不存在。如果諸業行於其他業，由於身業等成為語業等，"由於業的混雜而有門的混雜"，身業是身業門這樣的相互區別就不存在，說"諸業行於其他業也是這個道理"表達這個意思。行於其他業是以其他業為標記。因此說"以門性"。行於其他門是在其他門生起。"門"即自己的門。"其他"即其他門。"諸業"即各個門的業。"其他"即其他門的業。門不行於門即不以其他門方式運作，或不轉變為其他門。 雖然表色在二十四緣中以任何緣對思沒有緣性，但只有當表色如此運作時才有殺生等，不是其他方式，所以表色可能是思的因，因此說"由作為因的諸門"。或者考慮到只是業的區別的因性而說"由作為因的諸門"。雖然說"由諸門而有諸業"，但因為說"相互區別"，由諸業也區別諸門這個意義也已經成立，爲了顯示這點說"不僅"等。"不行於門"說明門自身的已區別性，不是不區別，意思是確實區別。現在以"不期待諸業"等解釋那個區別。其中，如同由確定時節的心確定時節，由確定門的諸業確定諸門，這是簡要義。 "如此自性"即由作為門的身等應當標記的自性。"命令...乃至...意"說明身語業應當由語身表顯示。"由身等"即由身語表。"因此"即因為諸業雖然行於其他門，但只是由自己的門標記而行，所以。"業也不屬於門"即業所行的其他門是非己所有。"各個門"即自己的門。"業的"即各自業的。如果諸門由諸業區別，那麼"由於業不固定"這如何理解？為此說"但在前"等。

Sāti viññatti. Tassāti kammassa. Kenaci pakārenāti catuvīsatiyā paccayappakāresu kenaci pakārena. Taṃsahajātāti etena kāyaviññattiyā sabbhāveyeva kāyakammassa sabbhāvo, nāññathāti pariyāyena viññattiyā kammassa kāraṇabhāvaṃ vibhāveti. Tenevāha 『『uppattiṭṭhānabhāvena vuttā』』ti. Yathāvuttaniyamenātiādinā kammassa uppattiṭṭhānabhāve byabhicārābhāvamāha. Tattha yathāvuttaniyamenāti aṭṭhakathāyaṃ vuttappakārena vavatthānayuttisaṅkhātena niyamena. Dvāracaraṇeti aññadvāracaraṇe.

Kāyakammadvārakathāvaṇṇanā niṭṭhitā.

Vacīkammadvārakathāvaṇṇanā

Catūhi aṅgehīti ettha 『『subhāsitaṃyeva bhāsati, no dubbhāsitaṃ. Dhammaṃyeva, piyaṃyeva, saccaṃyeva bhāsati, no alika』』nti (saṃ. ni.

這是巴利文的完整中文直譯： "它"即是表色。"它的"即是業的。"以某種方式"即在二十四緣方式中以某種方式。"與它俱生"，由此以方便說明表色是業的因，顯示只有在身表存在時身業才存在，不是其他方式。因此說"以生起處的方式而說"。以"如前所述的確定"等說明業的生起處沒有例外。其中"如前所述的確定"即註釋書中所說的稱為區別道理的確定。"門的運作"即在其他門的運作。 身業門論釋結束。 語業門論釋 "以四支"，在此"只說善語，不說惡語。只說法語，只說愛語，只說真語，不說虛語"。;

1.213; su. ni. subhāsitasutta) yāni aṅgāni sutte vuttāni, tesaṃ cetanāsabhāvaṃ dassetuṃ 『『subhāsitabhāsanā』』tiādi vuttaṃ. Tathāpavattāti subhāsitabhāsanādibhāvena pavattā. Saha sambhūtattāti saheva uppannattā. Na hi vacīviññatti saddarahitā atthi. Tathā hi 『『yā tāya vācāya viññattī』』ti vuttaṃ. 『『Vācāgirā byapatho』』tiādinā (dha. sa. 636) nātisukhumaṃyeva saddavācaṃ vatvā 『『yā tāya vācāya viññattī』』ti, tāya saddhiṃ yojetvā vacīviññattiyā vuttattā rūpāyatanaṃ viya vatthuparittatādinā saddāyatanampi anindriyagocaro atthīti ca adhippāyena 『『yā tāya…pe… viññāyatī』』ti āha.

Idāni avisesena cittasamuṭṭhānasaddassa sotaviññāṇārammaṇatā pāḷiyaṃ vuttāti vitakkavipphārasaddo na sotaviññeyyoti mahāaṭṭhakathāvādassa pāḷiyā virodhaṃ dassetuṃ 『『cittasamuṭṭhāna』』ntiādi vuttaṃ. Evaṃ saṅgahakārassa adhippāye ṭhatvā mahāaṭṭhakathāvādassa paṭisedhetabbataṃ dassetvā idāni attano adhippāye ṭhatvā taṃ pariharituṃ 『『mahāaṭṭhakathāyaṃ panā』』tiādimāha. Saṅghaṭṭanākārena pavattānaṃ bhūtānaṃ saddassa nissayabhāvato saṅghaṭṭanena saheva saddo uppajjati. Tappaccayabhāvoti upādinnakaghaṭṭanassa paccayabhāvo. Cittajapathavīdhātuyā upādinnakaghaṭṭane paccayo bhavituṃ samattho cittasamuṭṭhānamahābhūtānaṃ eko ākāraviseso atthi. Tadākārattā hi tesaṃ pathavīdhātu upādinnakaṃ ghaṭṭetīti imamatthaṃ vuttānusārena veditabbattā 『『vuttanayeneva veditabbo』』ti vatvā tameva vuttanayaṃ 『『tabbikārāna』』ntiādinā vibhāveti. Tattha aññamaññassa paccayabhāvo tappaccayabhāvo vuttoti attho. Aññampi sabbaṃ vidhānanti 『『na cittasamuṭṭhānāti etena paramatthato abhāvaṃ dassetī』』tiādinā attanā vuttavidhānaṃ. Aṭṭhakathāyaṃ pana vuttavidhānaṃ 『『heṭṭhā vuttanayeneva veditabba』』nti aṭṭhakathāyaṃ vuttamevāti.

Attano attano paccayuppannassa desantare pārampariyena uppādanaṃ desantaruppādanaparamparatā. Laddhāsevanenāti laddhapubbābhisaṅkhārena. Cittenevāti paṭhamacitteneva. 『『Satta javanāni satta akkharāni nibbattentīti vādaṃ paṭikkhipitvā ekajavanavārapariyāpannāni cittāni ekamakkharaṃ nibbattentī』』ti vadanti. Kiñcāpi paṭhamacittenapi ghaṭṭanā nipphajjati, ekasseva pana bahuso pavattanena atthi koci visesoti purimajavanasamuṭṭhitāhi ghaṭṭanāhi paṭiladdhāsevanena sattamajavanena samuṭṭhitā ghaṭṭanā paribyattamakkharaṃ nibbattetīti upatthambhanaṃ natthīti na sakkā vattuṃ. Laddhābhisaṅkhārena pana paṭhamacittenapi ghaṭṭanā balavatī hotīti aṭṭhakathāyaṃ 『『upatthambhanakiccaṃ natthī』』ti vuttaṃ siyā, sabbametaṃ vīmaṃsitvā gahetabbaṃ.

Vacīkammadvārakathāvaṇṇanā niṭṭhitā.

這是巴利文的完整中文直譯： 1.213 在經中所說的那些支分，爲了顯示它們的思的自性，說"善語說"等。"如此運作"即以善語說等方式運作。"俱生"即一同生起。因為沒有離開聲音的語表。因此說"由那個語的表示"。以"語音言辭"等說了不太細微的聲語之後，說"由那個語的表示"，與它結合說語表，因為如色處以處所微小等，聲處也是非根所緣，帶著這個意思說"由那個...乃至...被了知"。 現在，因為在聖典中說了一般的心所生聲是耳識所緣，所以尋的散發聲不是耳所知，爲了顯示大註釋書說法與聖典的矛盾，說"心所生"等。如此站在攝論作者的意趣中顯示應當否定大註釋書的說法后，現在站在自己的意趣中爲了調和它而說"但在大註釋書中"等。由於碰撞行相運作的諸大種是聲音的所依，聲音與碰撞一同生起。"彼緣性"即執受碰撞的緣性。心生地界在執受碰撞中能夠成為緣，心所生大種有一個特殊行相。因為由於那個行相，它們的地界碰觸執受，這個意義應當依所說的方式了知，所以說"應當依所說方式了知"，以"彼變化"等解釋那個所說方式。其中，彼緣性是說相互的緣性，這是意思。"其他一切方式"即"以'非心所生'顯示勝義諦上的不存在"等自己所說的方式。但在註釋書中所說的方式，因為在註釋書中說"應當依前面所說方式了知"。 "他處生起相續性"即對各自的所緣在他處以相續方式生起。"得修習"即得先前的造作。"僅由心"即僅由第一心。說"否定'七個速行生七個音節'的說法后，說'一個速行過程所攝的諸心生一個音節'"。雖然由第一心也完成碰撞，但由一個多次運作有某種差別，所以不能說由先前速行所生的碰撞得到修習的第七速行所生的碰撞生起清晰的音節沒有支援。但由得到造作，第一心的碰撞也變得有力，所以在註釋書中說"沒有支援作用"，這一切應當考察後接受。 語業門論釋結束。

Manokammadvārakathāvaṇṇanā

『『Sabbāyapi kāyavacīviññattiyā kāyavacīdvārabhāvo viya sabbassapi cittassa manodvārabhāvo sambhavatī』』ti dassanatthaṃ aṭṭhakathāyaṃ 『『ayaṃ nāma mano manodvāraṃ na hotīti na vattabbo』』ti vatvā taṃdvāravantadhammadassanatthaṃ 『『ayaṃ nāma cetanā』』tiādi vuttanti āha 『『yassa dvāraṃ mano, taṃ dassanatthaṃ vutta』』nti. Yathā pana tividhacatubbidhakāyavacīkammānaṃ dvārabhāvato kāyakammadvāravacīkammadvārāni vuttāni, evaṃ manokammanti vuttaabhijjhādīnaṃ dvārabhāvato vaṭṭahetubhūtalokiyakusalākusalasampayuttamano eva manokammadvāranti sanniṭṭhānaṃ katanti daṭṭhabbaṃ. Cetanāya attano kiccaṃ āraddhāya sampayuttāpi taṃ taṃ sakiccaṃ ārabhantīti sā ne sakicce pavatteti nāma, tathā pavattentī ca sampayutte ekasmiṃ ārammaṇe avippakiṇṇe karoti byāpāreti cāti vuccati, tathā sampayuttānaṃ yathāvuttaṃ avippakiṇṇakaraṇaṃ sampiṇḍanaṃ āyūhanaṃ byāpārāpādanaṃ byāpāraṇaṃ cetayananti āyūhanacetayanānaṃ nānattaṃ dassento 『『phassādidhammehī』』tiādimāha. Tathākaraṇanti yathā phassādayo sakasakakicce pasutā bhavanti, tathā karaṇaṃ. Teneva yathāvuttena avippakiṇṇabyāpāraṇākārena sampayuttānaṃ karaṇaṃ pavattananti daṭṭhabbaṃ. Kammakkhayakarattāti kammakkhayakaramanassa kammadvārabhāvo na yujjatīti adhippāyo. Yato 『『kammapathakathā lokiyā evā』』ti vadanti.

Manokammadvārakathāvaṇṇanā niṭṭhitā.

Kammakathāvaṇṇanā

Samānakālāpi kāraṇaphalakiriyā pubbāparakālā viya vattuṃ yuttāyeva. Seyyathāpi paṭiccasamuppāde 『『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa』』nti dassetuṃ 『『atha vā』』tiādimāha. Copanakiriyanti viññattidvayaṃ āha. Tassā hi cittasamuṭṭhānakāyasaddavācāhi kāyavacīviññattīhi eva vā purimapurimāhi pavattetabbattā 『『kāyavācāhi copanakiriyaṃ karotī』』ti vuttaṃ tabbikārānaṃ bhūtānaṃ tathāpavattanato. Atha vā kāyavācāhīti kāyavacīviññattīhi . Copanakiriyanti rūpakāyassa thambhanacalanakiriyaṃ upādinnakaghaṭṭanakiriyañca. Esā hi kiriyā 『『rūpakāyaṃ thambhetuṃ cāletuṃ paccayo bhavituṃ samattho』』ti, 『『upādinnakaghaṭṭanassa paccayabhūto』』ti ca vuttattā kāyavacīviññattīhi nipphajjatīti. Evañca katvā 『『copanakiriyānissayabhūtā kāyavācā』』ti, 『『kāyādīhi karaṇabhūtehi copanābhijjhādikiriyaṃ karonti vāsiādīhi viya chedanādi』』nti ca idampi vacanaṃ samatthitaṃ bhavati. Na kevalaṃ dharamānatāva sabbhāvo, atha kho maggena asamucchinnatāpīti dassento 『『anirodhitevā』』ti āha. Asamucchinnatā ca kāyādīnaṃ tadupanissayakilesāsamucchedenevāti daṭṭhabbaṃ. 『『Kāyādīhi karaṇabhūtehi copanābhijjhādikiriyaṃ karontī』』ti etena copanābhijjhādikiriyānibbattidvārena cetanānibbattiyeva vuttāti iminā adhippāyena 『『evañca…pe… yujjantī』』ti āha. Evañca katvā kāye sati vācāya satītiādivacanaṃ anulomitaṃ hoti. Yāya cetanāyāti karaṇaniddeso pana kāyādīnaṃ copanābhijjhādikiriyāya ca cetanāhetukattadassanatthaṃ vuttoti.

Sabhāvato upakārakato magge sati sabbhāvato ca bojjhaṅgā magge antogadhāti āha 『『na ca na sakkā』』tiādi.

這是巴利文的完整中文直譯： 意業門論釋 爲了顯示"如同一切身語表成為身語門一樣，一切心成為意門是可能的"，在註釋書中說"不能說這個名為意不成為意門"，爲了顯示具有那個門的法而說"這個名為思"等，所以說"爲了顯示以意為門的那個而說"。如同由於是三種四種身語業的門而說身業門、語業門，同樣由於是所說的貪等的門，只有作為輪迴因的世間善不善相應意才是意業門，應當知道這樣做出結論。當思開始自己的作用時，相應法也開始各自的作用，所以它使它們運作自己的作用，如此使之運作時，使相應法在一個所緣中不散亂，所以說作用、運作；同樣，使相應法如前所說不散亂即是集合、努力、達到作用、運作、思，爲了顯示努力和思的差別說"以觸等法"等。"如此作"即如觸等專注于各自作用，如此作。應當知道即以如前所述的不散亂運作行相使相應法作、運作。"由於是業盡的作者"，意思是作為業盡的意不適合成為業門。因此說"業道論只是世間的"。 意業門論釋結束。 業論釋 同時的因果作用也適合像前後時那樣說。如在緣起中"緣眼和色生起眼識"，爲了顯示這點說"或者"等。"推動作用"說的是兩種表。因為它應當由心所生身聲語或僅由身語表的前前推動，所以說"以身語作推動作用"，因為彼變化的諸大種如此運作。或者"以身語"即以身語表。"推動作用"即色身的支撐動作和執受碰撞作用。因為這個作用由於說"能夠成為支撐推動色身的緣"和"成為執受碰撞的緣"而由身語表完成。如此作時，"作為推動作用所依的身語"和"以作為工具的身等作推動貪等作用，如以斧等作砍伐等"這句話也得到證成。不僅是存續性的存在，而且也是道未斷的，爲了顯示這點說"未滅"。應當知道未斷也是由於身等的彼緣煩惱未斷。"以作為工具的身等作推動貪等作用"，由此說僅是通過推動貪等作用生起門而生起思，帶著這個意思說"如此...乃至...適合"。如此作時，"當有身時當有語時"等句就順應。但"由那個思"這個具格說明是爲了顯示身等和推動貪等作用是思的因。 由於自性、資助和在道中存在，覺支包含在道中，所以說"不是不能"等。

Kammapathaṃ appattānampi taṃtaṃdvāre saṃsandananti yathā kammapathaṃ pattānaṃ, evaṃ kammapathaṃ appattānampi satipi dvārantaruppattiyaṃ yathāsakaṃ dvāreheva nāmaggahaṇanti vadanti, evaṃ sati aṭṭhakathāya virodho. Dutiyatthassa ca abhāvo siyā, tasmā taṃtaṃdvāre saṃsandananti yasmiṃ yasmiṃ dvāre kammapathaṃ appattā akusalacetanādayo pavattā, tāsaṃ tena teneva dvārena nāmaggahaṇaṃ. Taṃ pana taṃtaṃdvārapakkhikabhāvakaraṇato tattha avarodhananti vuttaṃ. Yathā hi kammapathaṃ pattā kāyakammādisaṅkhātā cetanā dvārantare uppannāpi kāyakammādināmameva labhanti, na evaṃ kammapathaṃ appattā. Tā pana yattha yattha dvāre uppajjanti, tena teneva dvārena kāyaduccaritaṃ vacīduccaritantiādināmaṃ labhanti. Evaṃ nāmaggahaṇameva hi tesaṃ taṃtaṃdvārapakkhikakaraṇaṃ vuttaṃ. Teneva hi aṭṭhakathāyaṃ 『『kiñcāpi vacīdvāre copanappattaṃ kammapathaṃ, appattatāya pana kāyakammaṃ na hoti, kevalaṃ vacīduccaritaṃ nāma hotī』』ti vuttaṃ.

Satipi pāṇātipātādicetanāya vacīdvārādīsu pavattiyaṃ yathāvuttayebhuyyatabbahulavuttiyā kāyakammādibhāvavavatthāpanaṃ kāyādikassa taṃtaṃdvārabhāvavavatthāpanañca kammadvārābhedanaṃ. Tañhi kammadvārānaṃ asaṃkiṇṇabhāvena patiṭṭhāpanaṃ. Yaṃ sandhāya 『『āṇattisamuṭṭhitesū』』ti aṭṭhakathāyaṃ vakkhati. Keci pana 『『ekekasmiṃ dvāre anekesaṃ kammānaṃ pavattidassanampi dvārasaṃsandana』』nti vadanti. Yathā pavatto byāpādo kammapatho hoti, taṃ dassetuṃ 『『ime sattā haññantū』』ti pavatti byāpādassa dassitā. Kāyadvārikacetanāya sahakārīkāraṇabhāvato kāyakammavohāralābhā, abhijjhādīnaṃ parasantakassa attano pariṇāmanavasena 『『ime sattā haññantū』』tiādinā ca appavattattā manokammavohāravirahā, acetanāsabhāvato vā pāṇātipātādivasena abbohārikā, pāṇātipātādibhāvena na vattabbāti attho. Etthāti abbohārikabhāve.

Dasavidhā iddhi…pe… tabbā vitthārenāti adhippāyo.

Tenādhippetanti 『『akusalaṃ vacīkammaṃ manodvāre samuṭṭhātī』』ti vadantena adhippetaṃ. 『『Na uposathakkhandhake vutta』』nti kasmā vuttaṃ, nanu tena uposathakkhandhakato suttaṃ āhaṭanti? Kiñcāpi āhaṭaṃ, tattha avuttoyeva pana so tena vuttoti gahitoti dassento 『『tattha avuttamevā』』tiādimāha.

這是巴利文的完整中文直譯： 即使未到業道，他們也在各自門中聯繫。如同到達業道者，即使在其他門生起時，他們仍然在各自門中取名。這樣的話，註釋書就有矛盾。如果第二義不存在，所以在各自門中聯繫，即在哪個門中未到業道，不善思等運作，就以那個門取名。這是因為在那個門的一邊作用而在那裡限制。譬如到達業道的身業等思，即使在其他門生起，仍取身業等名；未到業道者則不然。它們在哪個門生起，就以那個門取身惡行、語惡行等名。這就是說它們以取名作為在各自門的一邊的作用。因此在註釋書中說："即使語門中推動到達業道，但因未到達，身業不存在，僅有語惡行的名稱。" 即使殺生等思在語門等運作時，以如前所說的多數習慣，確定身業等的形態，確定身等的各自門形態，即是業門的分別。這是爲了以不混雜的方式確立業門。關於這點，註釋書將來會說"在命令所生"等。有些人說："在每個門中顯示多個業的運作也是門的聯繫。"爲了顯示如何運作的惡意是業道，顯示了"這些有情應當被殺"的運作。由於身門思的共同作用因緣，得到身業的稱說；貪等由於變化他人心而不運作"這些有情應當被殺"等，所以失去意業的稱說；或由於非有思的自性，不能就殺生等說；意思是不應說殺生等的形態。在此是不可說的形態。 十種神通...乃至...應當廣說，這是意趣。 由彼所意趣，即是說"不善語業在意門生起"者所意趣。為什麼說"不在優婆塞戒品中說"？難道不是他從優婆塞戒品引用經文嗎？即使引用，但那裡未說，所以爲了顯示他引用的是未說的，說"那裡未說"等。

『『Sugatiduggatīsu upapajjanaṃ sukatadukkaṭakammato na hoti, khandhasivādīhi pana hotīti gahetvā 『natthi dinna』ntiādinā parāmasantassa vasena 『micchādiṭṭhi…pe… paribhaṇḍādīni karotī』ti vutta』』nti vadanti. Abhijjhādipadhānattāti etena vijjamānesupi byāpādādīsu yadā kāyavacīdvāresu cetanā balavatī hoti, na tathā itare, tadā padhānabhāvato cetanā kāyakammaṃ vacīkammanti ca vohāraṃ labhati. So kho panassā padhānabhāvo pāṇātipātādisiddhiyā viññāyati. Yadā pana tesuyeva dvāresu abhijjhādayo balavanto honti, na tathā cetanā, tadā tattha vijjamānāpi cetanā apadhānabhāvato kāyakammaṃ vacīkammanti ca vohāraṃ na labhati. Abhijjhādayo pana padhānabhāvato satipi kāyaṅgavācaṅgacopane sakena vavatthānena manokammantveva vuccantīti dasseti. Ye pana 『『tīsupi dvāresu kammapathabhāvena appattiyā dvārattayepi kammapathappattamanokammena saha pavattiyā ca cetanā ettha kammanti na vuccatī』』ti vadanti, tehi abhijjhādīnaṃ padhānasabhāvaṃyeva sandhāya vuttaṃ siyā. Atha vā cetanāya nippariyāyakammabhāvato pariyāyakamme anavarodhetabbattā 『『abbohārikā』』ti vuttaṃ. Attano sabhāveneva pana sā etthāpi kammanti vuccati. Yathāha 『『cetanāhaṃ, bhikkhave, kammaṃ vadāmī』』tiādi (kathā. 539). Aṭṭhakathāyañca 『『tasmiṃ dvāre siddhā cetanā』』tiādinā cetanāyeva padhānaṃ katvā vuttaṃ. Tenevāha 『『sabhāveneva sā manokamma』』ntiādi. Atha vā kammapathappattaabhijjhādīhi kāyavacīdvāre sahajātā cetanā kāyavacīkammavasena abbohārikā cetanāsaṅkhātamanokammattāti. Yadi abhijjhādayo padhānā, na cetanā, evaṃ sati abhijjhādayo cettha kammaṃ, na cetanā, abhijjhādipakkhikā vā sā siyāti anuyogaṃ manasi katvā āha 『『tividhā, bhikkhave』』tiādi. 『『Cetanāpi…pe… manodvāre eva samuṭṭhahantī』』ti idaṃ manodvāre cetanāya abhijjhādīhi manokammabhāve nibbisesabhāvadassananti katvā 『『cetanā…pe… adhippāyo』』ti āha. Cetanā cetanākammaṃ, abhijjhādayo cetanāsampayuttakammanti ettakameva hi ettha visesoti. Ettha ca cetanāya kāyavacīkammabhāvo siyāti āsaṅkāya abhāvato manodvāre akusalakāyavacīkammānaṃ anuppattito ca abbohārikāti na vuttanti daṭṭhabbaṃ.

Virativisiṭṭhāti viratito cetanāya padhānabhāvamāha. Tattha 『『tividhā, bhikkhave, kāyasañcetanā』』tiādinā (kathā. 539) āgamamhi 『『pāṇātipātādipaṭipakkhabhūtā』』ti yuttiṃ dasseti. Yasmā ca paṭṭhāne cetanāva 『『kammapaccayo』』ti vuttā, na virati, abhijjhādayo vā, tasmā nippariyāyena kammaṃ 『『cetanā』』ti anabhijjhādayo 『『cetanāpakkhikā vā』』ti vuttāti veditabbaṃ. Asaṅkarato kammadvārāni vavatthapento 『『rakkhatī』』ti, vipariyāyena 『『bhindatī』』ti vuttoti rakkhaṇabhindanāni anāsetvā nāsetvā ca kathananti vuttānīti.

Kammakathāvaṇṇanā niṭṭhitā.

這是巴利文的完整中文直譯： 他們說："在善趣惡趣中投生不是由於善作惡作業，而是由斷見等，所以說'以執取無佈施'等，'邪見...乃至...作圍欄等'"。"以貪等為主"，由此即使存在瞋等，當身語門中思強力而其他不然時，由於主要性，思得到身業語業的稱說。它的主要性通過殺生等的成就而了知。但當在那些門中貪等強力而思不然時，雖然存在的思由於非主要性不得到身業語業的稱說。但貪等由於主要性，即使推動身份語分，以自己的區別仍然只說為意業，顯示這點。有些人說："由於在三門中未到業道性，由於在三門中與到達業道的意業一起運作，思在這裡不說為業"，他們應當是考慮到貪等的主要自性而說。或者由於思是無方便業，不應限制在方便業，所以說"不可說"。但以自己的自性，它在這裡也說為業。如說："諸比丘，我說思是業"等。在註釋書中也以"在那個門中成就的思"等，以思為主而說。因此說"以自性它是意業"等。或者與到達業道的貪等在身語門俱生的思，以身語業是不可說的，因為是稱為思的意業。如果貪等是主要，不是思，這樣的話貪等在這裡是業，不是思，或者它是貪等一邊的，考慮到這個質問說"諸比丘，三種"等。"思也...乃至...只在意門生起"，這是顯示在意門中思與貪等的意業性無差別，所以說"思...乃至...意圖"。思是思業，貪等是與思相應業，這裡只有這麼多差別。這裡應當知道由於沒有思成為身語業的疑慮，以及由於不善身語業不在意門生起，所以不說"不可說"。 "由離區別"說明思比離更主要。其中以"諸比丘，三種身思"等在聖典中，顯示"成為殺生等的對治"的道理。又因為在發趣論中只說思是"業緣"，不是離或貪等，所以應當知道無方便業說為"思"，貪等說為"思一邊的"。說"保護"是不混雜地確定業門，相反地說"破壞"，所以說保護和破壞是不損壞和損壞的說明。 業論釋結束。

Tatiyo vikappo paṭhamacatutthaviññāṇadvāresuyeva labbhati, na itarattha 『『sotaṃ ghāna』』ntiādinā avuttattā, itarathāpi vā avibhattike niddese labbhati. Yato saṃvaravasena pātimokkhasīlaṃ pavattati, taṃ dussīlyanti āha 『『dussīlyaṃ pāṇātipātādicetanā』』ti. Itarā saṃvaravinimuttā abhijjhādomanassayuttā tappadhānā vā akusaladhammā satipaṭipakkhā akusalā dhammā. Ārammaṇe cittavossaggavasena pavatto akusalacittuppādo pamādo. Vīriyapanodanabhāvato thinamiddhaṃ 『『kosajja』』nti vuttaṃ, thinamiddhappadhāno vā cittuppādo.

Asuddhatāti akevalatā aññena sammissatā. Dvārañhi dvārantarikakammassa dvāraṃ hontaṃ tena missitaṃ viya hoti. Tenevāha 『『musāvādādinopi kāyadvāre pavattisabbhāvā』』ti. Keci pana 『『aviññeyyamānantarānaṃ dvārantaracittānaṃ antarantarā appavattito suddhanti vutta』』nti vadanti, taṃ anekassapi javanavārassa kāyakammādibhāvena pabandhanavasena pavatti atthīti katvā vuttaṃ. Aviruddhaṃ hotīti akusalakāyakammādibhāvena avadhāretvā asaṃvaraṃ vatvā puna tasseva vācāasaṃvaradvārādīsu uppattivacanaṃ kāyadvārūpalakkhito asaṃvaro dvārantare pavattopi kāyadvāriko evāti evaṃ saṃvaṇṇanāya sati na virujjhatīti attho. Idāni taṃ avirujjhanākāraṃ 『『asaṃvaro hī』』tiādinā vibhāveti. Sadvāreti attano dvāre. Asaṃvaro dvārantare uppajjamānopi sadvāravasena uppannoti vuccatīti etena vācāasaṃvaradvāre uppannopi kāyiko asaṃvaro copanakāyaasaṃvaradvāravasena uppannotveva vuttoti daṭṭhabbaṃ. Esa nayo itaratthāpi. Kammaṃ aññadvāreti kammassa dvārantaracaraṇaṃ pākaṭanti katvā vuttaṃ.

Evaṃsatīti copanasaṅkhāte kāyaasaṃvaradvāre asaṃvaroti ettake eva gahite. Kammapathabhāvappattasseva kammabhāvo aṭṭhakathāyaṃ vuttoti āha 『『kammapathabhāvappattatāya vacīmanokamma』』nti. Sesanti dvārantarānupalakkhitaṃ. Tathā na vuccatīti kāyakammanti na vuccatīti attho. Tattheva vakkhāmāti kammapathasaṃsandane vakkhāma. 『『So hi kāyadvāre copanappatto akusalaṃ kāyakammaṃ hotī』』tiādinā (dha. sa. aṭṭha. kammapathasaṃsandanakathā) 『『copanakāyaasaṃvaradvāravasena uppanno akusalaṃ kāyakammameva hotī』』tiādinā ca vacīkammādīnañca kammapathappattānaṃ asaṃvarabhūtānaṃ kāyakammādibhāve āpanne 『『catubbidhaṃ vacīduccaritaṃ akusalaṃ vacīkammameva hotī』』tiādinā apavādena nivatti daṭṭhabbāti evaṃ vakkhamānataṃ sandhāyāha. Antogadhatā daṭṭhabbā paccayasannissitaājīvapārisuddhisīlānaṃ ñāṇavīriyehi sādhetabbattāti adhippāyo.

這是巴利文的完整中文直譯： 第三種差別隻在第一和第四識門中得到，不在其他處，因為沒有說"耳鼻"等，或者在無分別的說明中也得到其他。由於以律儀而轉起波羅提木叉戒，那個惡戒，所以說"惡戒是殺生等思"。其他離開律儀的、與貪憂相應的或以它為主的不善法是念的對治不善法。由於在所緣中舍心而轉起的不善心生起是放逸。由於推開精進性，昏沉睡眠說為"懈怠"，或者以昏沉睡眠為主的心生起。 "不清凈"即不單獨，與他混雜。因為門成為其他門業的門時，好像與它混雜。因此說"妄語等也在身門中有運作"。有些人說："由於不可知的無間的其他門心不在中間運作，所以說清凈"，這是考慮到即使多個速行過程以身業等方式相續運作而說的。"不相違"即不確定為不善身業等而說不律儀后，再說它在語不律儀門等生起，以身門標記的不律儀即使在其他門運作也是身門的，如此解釋時不相違，這是意思。現在以"不律儀"等解釋那個不相違的方式。"自門"即自己的門。不律儀即使在其他門生起也說是依自門生起，由此應當知道即使在語不律儀門生起的身不律儀也說是依推動身不律儀門生起。這個方法在其他處也是如此。"業在他門"是考慮到業在其他門運作明顯而說的。 "如此"即僅在稱為推動的身不律儀門中取不律儀。在註釋書中說只有到達業道性的才是業性，所以說"由於到達業道性的語意業"。"其餘"即不被其他門標記的。"不如此說"即不說為身業的意思。"將在那裡說"即將在業道聯繫中說。考慮到將要這樣說："它在身門中到達推動成為不善身業"等，"依推動身不律儀門生起唯是不善身業"等，當語業等到達業道性成為不律儀的身業等時，以"四種語惡行唯是不善語業"等否定而遮止。應當知道包含性，意思是緣所依活命清凈戒應當由智慧和精進成就。

Akusalakammapathakathāvaṇṇanā

Sarasena attano sabhāvena. Yāya cetanāya pavattamānassa jīvitindriyassa paccayabhūtesu mahābhūtesu upakkamakaraṇahetu taṃmahābhūtapaccayā uppajjanakamahābhūtā nuppajjissanti, sā tādisapayogasamuṭṭhāpikā cetanā pāṇātipāto nāma. Laddhupakkamāni hi bhūtāni na purimabhūtāni viya visadānīti samānajātiyānaṃ bhūtānaṃ kāraṇaṃ na hontīti. Ekassapi payogassa sahasā nipphādanavasena kiccasādhikāya bahukkhattuṃ pavattajavanehi laddhāsevanāya ca sanniṭṭhāpakacetanāya vasena payogassa mahantabhāvo. Satipi kadāci khuddake ceva mahante ca pāṇe payogassa samabhāve mahantaṃ hanantassa cetanā tibbatarā uppajjatīti vatthussa mahantabhāvoti tadubhayaṃ cetanāya balavabhāveneva hotīti āha 『『payoga…pe… bhāvato』』ti. Yathāvuttapaccayavipariyāyepīti payogavatthuādipaccayānaṃ amahattepi. Taṃtaṃpaccayehīti guṇavantatādipaccayehi. Ettha ca hantabbassa guṇavantatāya mahāsāvajjatā vatthumahantatāya viya daṭṭhabbā. Kilesānaṃ upakkamānaṃ dvinnañca mudutāya tibbatāya ca appasāvajjatā mahāsāvajjatā ca yojetabbā. Pāṇo pāṇasaññitā vadhakacittañca pubbabhāgasambhārā, upakkamo vadhakacetanāsamuṭṭhāpito, pañcasambhāravatī pāṇātipātacetanāti sā pañcasambhāravinimuttā daṭṭhabbā. Esa nayo adinnādānādīsupi.

Mantaparijappanena parassa santakaharaṇaṃ vijjāmayo, vinā mantena parasantakassa kāyavacīpayogehi ākaḍḍhanaṃ tādisaiddhiyogena iddhimayo payogoti adinnādānassapi cha payogā sāhatthikādayo veditabbā.

Abhibhavitvā vītikkamane micchācāro mahāsāvajjo, na tathā ubhinnaṃ samānacchandabhāve. 『『Cattāro sambhārāti vuttattā abhibhavitvā vītikkamane satipi maggenamaggapaṭipattiadhivāsane purimuppannasevanābhisandhipayogābhāvato micchācāro na hoti abhibhuyyamānassā』』ti vadanti. Sevanacitte sati payogābhāvo na pamāṇaṃ itthiyā sevanappayogassa yebhuyyena abhāvato. Purisasseva hi yebhuyyena sevanappayogo hotīti itthiyā puretaraṃ sevanacittaṃ upaṭṭhāpetvā nipannāyapi micchācāro na siyāti āpajjati, tasmā purisassa vasena ukkaṃsato cattāro sambhārā vuttāti daṭṭhabbaṃ. Aññathā itthiyā purisakiccakaraṇakāle purisassapi sevanappayogābhāvato micchācāro na siyāti. Keci pana 『『attano ruciyā pavattitassa tīṇi aṅgāni, balakkārena pavattitassa tīṇīti sabbāni aggahitaggahaṇena cattārī』』ti vadanti, vīmaṃsitvā gahetabbaṃ.

Duṭṭhacittassa amaraṇādhippāyassa pharusakāyavacīpayogasamuṭṭhāpikā pharusacetanā pharusavācā. Maraṇādhippāye pana sati atthasiddhitadabhāvesu pāṇātipātā byāpādā ca hontīti. Yaṃ pati pharusavācā payujjati, tassa sammukhāva sīsaṃ eti. 『『Parammukhepi pharusavācā hotī』』ti vadanti.

這是巴利文的完整中文直譯： 不善業道論釋 "自相"即自己的自性。當生命根運作時，由於作損害而使作為緣的大種不生起其他以那些大種為緣的大種，這種引發如此加行的思稱為殺生。因為受到損害的諸大種不像先前的大種那樣清凈，所以不成為同類大種的因。即使是一個加行，由於突然完成作用的多次速行得到修習，以及由決定思的力量，加行成為大。雖然有時對小和大生命加行相同，但殺大的思生起更強烈，所以對象的大小都是通過思的強力而成，因此說"加行...乃至...性"。"即使相反的緣"即即使加行對像等緣不大。"以各種緣"即以具德等緣。這裡應當知道由於所殺者具德而有大罪過,如同由於對像大一樣。應當配合煩惱和加行兩者的柔軟和強烈而有小罪過和大罪過。生命、認知為生命和殺心是前分資具，加行是由殺思引發，具五資具的殺生思,應當知道離開五資具。這個方法在不與取等也是如此。 以咒語唸誦取他人之物是明術,不用咒語以身語加行牽引他人之物是以如此神通結合的神通加行,所以不與取也應當知道有自手等六種加行。 以壓迫而違犯的邪淫有大罪過,不像兩者同意時那樣。他們說："因為說'四資具',所以即使以壓迫違犯時有以道非道行和忍受,由於沒有先前生起的修習意圖加行,被壓迫者不成為邪淫。"有淫慾心時沒有加行不是標準,因為女人通常沒有淫慾加行。因為通常是男人有淫慾加行,所以會導致女人先引起淫慾心躺下也不成為邪淫,因此應當知道就男人而言最多說四資具。否則,當女人作男人事時,因為男人也沒有淫慾加行而不成為邪淫。有些人說:"由自己意願進行的有三支,以強力進行的有三支,所以總共取未取的四支",應當考察後接受。 瞋恚心沒有死亡意圖的粗暴身語加行引發的粗暴思是粗惡語。但有死亡意圖時,在得到目的與否時成為殺生和瞋恚。粗惡語所針對的對象只在面前時才成就。他們說:"在背後也有粗惡語"。

Yadi cetanāya sabbadā kammapathabhāvābhāvato aniyato kammapathabhāvoti kammapatharāsimhi avacanaṃ, nanu abhijjhādīnampi kammapathaṃ appattānaṃ atthitāya aniyato kammapathabhāvoti tesampi kammapatharāsiyaṃ avacanaṃ āpajjatīti? Nāpajjati, kammapathatātaṃsabhāgatāhi tesaṃ tattha vuttattā. Yadi evaṃ cetanāpi tattha vattabbā siyāti? Saccametaṃ, sā pana pāṇātipātādikāti pākaṭo tassā kammapathabhāvoti na vuttaṃ siyā. Cetanāya hi 『『cetanāhaṃ, bhikkhave, kammaṃ vadāmi,』』『『tividhā, bhikkhave, kāyasañcetanā akusalaṃ kāyakamma』』ntiādivacanehi kammabhāvo dīpito. Kammaṃyeva ca sugatiduggatīnaṃ taduppajjanasukhadukkhānañca pathabhāvena pavattaṃ kammapathoti vuccatīti pākaṭo tassā kammapathabhāvo. Abhijjhādīnaṃ pana cetanāsamīhanabhāvena sucaritaduccaritabhāvo, cetanājanitataṃbandhatibhāvena sugatiduggatitaduppajjanasukhadukkhānaṃ pathabhāvo cāti na tathā pākaṭo kammapathabhāvoti te eva kammapatharāsibhāvena vuttā. Atathājātiyattā vā cetanā tehi saddhiṃ na vuttā siyā. Vicāretvā gahetabbaṃ.

Pāṇātipātādīnaṃ ārammaṇāneva tabbiratiārammaṇānīti pañca sikkhāpadā parittārammaṇā evāti vacanena adinnādānādīnaṃ sattārammaṇatāvacanassa virodhaṃ codeti. Tathā hi vakkhati 『『vītikkamitabbatoyeva hi veramaṇī nāma hotī』』ti. Sayameva pariharissatīti sikkhāpadavibhaṅge pañhapucchakavaṇṇanaṃ sandhāya vadati. Tattha hi 『『yasmā sattoti saṅkhyaṃ gate saṅkhāreyeva ārammaṇaṃ karoti, tasmā parittārammaṇāti vuccantī』』ti vuttaṃ.

Duggatatādīnīti ādi-saddena 『『aladdhālābho laddhavināso icchitānaṃ bhogānaṃ kicchapaṭilābho rājādīhi sādhāraṇabhogatā dukkhavihāro sāsaṅkavihāro』』ti evamādayo saṅgahitā. Keci pana 『『diṭṭheva dhamme bhogajāniādayo nissandaphala』』nti vadanti.

Kusalakammapathakathāvaṇṇanā

Tāsañca viratīnaṃ cetanāsampayuttattā cetanādvārena sugatiduggatitaduppajjanasukhadukkhānaṃ pathabhāvo yuttoti adhippāyo.

這是巴利文的完整中文直譯： 如果由於思不總是業道性而業道性不確定，所以不說在業道聚中，難道貪等未到達業道的也存在，所以業道性不確定，它們也應不說在業道聚中嗎？不會，因為它們在那裡說了業道性和同類性。如果這樣，思也應當在那裡說？這是真的，但它是殺生等，它的業道性明顯，所以可能不說。因為思以"諸比丘，我說思是業"，"諸比丘，三種身思是不善身業"等句顯示業性。業以成為善趣惡趣及其所生樂苦的道而轉起稱為業道，所以它的業道性明顯。但貪等以思的勵力性成為善行不善行，以由思生起的繫縛性成為善趣惡趣及其所生樂苦的道，所以不像那樣業道性明顯，因此只說它們是業道聚。或者由於非如此類，思沒有與它們一起說。應當考察後接受。 以"五學處唯是小所緣"的說法，質問不與取等以有情為所緣的說法有矛盾。因此將說"因為只由應當違犯而有離"。說"自己將會解釋"是考慮到在學處分別中問答的解釋。因為在那裡說："因為把有情計數而以諸行為所緣，所以說是小所緣"。 "貧窮等"，以"等"字包括"未得不得、已得損失、所欲財物難得、與王等共有財物、苦住、恐怖住"等。有些人說："現法中財物損失等是等流果"。 善業道論釋 由於那些離與思相應，所以通過思門成為善趣惡趣及其所生樂苦的道是合理的，這是意思。

Kammapathasaṃsandanakathāvaṇṇanā

Tathāti kammapathappattānaṃ. Kecīti dhammasirittheraṃ sandhāyāha. So hi kammapathappattānameva dussīlyādīnaṃ susīlyādīnañca kammapathehi atthato nānattābhāvadassanaṃ, tesaṃ vā phassadvārādīhi avirodhabhāvena dīpanaṃ kammapathasaṃsandananti vadati. Kammapathatā natthīti etena yathāvuttānaṃ asaṃvarasaṃvarānaṃ tesaṃ vāde kammapathasaṃsandane asaṅgahitataṃ dasseti. Ye pana saṅgahaṃ labhanti, tesaṃ gahaṇe payojanābhāvaṃ dassetuṃ 『『tividha…pe… dassanenā』』ti vuttaṃ. Evaṃ purimapakkhe saṅkhepato dosaṃ vatvā dutiyapakkhepi vattuṃ 『『na ca duccaritāna』』ntiādimāha. Tena ye duccaritasucaritaasaṃvarasaṃvarā anucarīyanti, tesaṃ kāyakammāditā vidhīyatīti dasseti. 『『Pañcaphassadvāravasena uppanno asaṃvaro akusalaṃ manokammameva hotī』』tiādinā hi vuttanti. Yadi cātiādinā anavasesapariyādānābhāvamāha. Uppatti na vattabbāti kammapatha…pe… vadantehi 『『manokammaṃ chaphassadvāravasena uppajjatī』』ti na vattabbanti attho. Atha vā yadi kammapathappattāneva dussīlyādīni kāyakammādināmehi aṭṭhakathāyaṃ vuttānīti evaṃ vadantehi aṭṭhakathācariyehi manokammassa chaphassadvāravasena uppatti na vattabbāti attho. Taṃtaṃkammabhāvassa vuttattāti 『『tividhaṃ kāyaduccaritaṃ akusalaṃ kāyakammameva hotī』』tiādiṃ (vibha. 913) sandhāyāha.

Kammantarampi taṃdvārikakammameva siyāti pāṇātipātādikassa vacīkammādibhāvamāsaṅkati. Tasmāti yasmā kesañci asaṃvarānaṃ saṃvarānañca kammapathatā natthi, kāyaduccaritādīnañca kammapathehi nānattābhāvadassanena payojanaṃ natthi, na ca duccaritādīnaṃ phassadvārānaṃ vasena uppatti dīpitā, na cāyaṃ vidhi niravasesasaṅgāhikā, kammānañca saṅkaro āpajjati, aṭṭhakathāyañca pubbāparavirodho, tasmāti attho. Samānanāmatā kāyakammāditā. Sāmaññanāmāvijahanaṃ kāyakammādibhāvāvijahanaṃ. Ubhayesanti kammapathākammapathānaṃ. Uppattipariyāyavacanābhāvatoti etena phassadvāraasaṃvaradvārādīnaṃ taṃdvārikakammānañca atthato nānattābhāvepi tathā tathā pavattadesanāvasena te vicāritāti dasseti. 『『Akusalaṃ kāyakammaṃ pañcaphassadvāravasena na uppajjatī』』tiādiko dutiyavinicchayo.

Kāye vācāya ca…pe… siddhitoti etena copanappattaṃ akusalaṃ manokammaṃ copanaṃ appattato visesetvā dassetuṃ 『『kāyavacīkamma』』nti vuttaṃ, na pana kāyavacīkammabhāvatoti dasseti. Tena kāyavacīgahaṇaṃ yathāvuttacopanappattaṃ eva vibhāvetīti daṭṭhabbaṃ. Tenevāha – 『『copanappattaṃ akusalaṃ kāyadvāre vacīdvāre ca manokammaṃ hotī』』ti. Taṃ-sadde vutte yaṃ-saddo abyabhicāritasambandhatāya vuttoyeva hotīti katvā 『『yaṃ uppajjatī』』ti vuttaṃ. Uppādamattaparicchinnenāti chaphassadvārikakammenāti attho. Matta-saddena visesanivattiatthena manokammatāvisesaṃ nivatteti. Niyamassa eva-saddassa akatattā 『『kāyavacīkammameva hotī』』ti avuttattā. Idāni niyamākaraṇena laddhaguṇaṃ dassento 『『na pana sabbampī』』tiādimāha.

這是巴利文的完整中文直譯： 業道聯繫論釋 "如此"即到達業道的。"有些人"是指法吉祥長老。他觀察到到達業道的惡戒等與善戒等在業道上實質上無異，或者顯示它們與觸門等無矛盾的業道聯繫。"業道性不存在"，以此顯示所說的不律儀和律儀在他們的說法中未被包含。爲了顯示接受它們的目的不存在，所以說"三種...通過觀察"。如此在前一立場以簡略方式說過過失后，在第二立場也要說，所以說"不是不善行"等。由此顯示那些不善行善行不律儀律儀被追隨時，確定它們的身業等。因為說"依五觸門生起的不律儀唯是不善意業"等。如果等，顯示無遺漏周遍性。"不應說生起"即業道等說話者說"意業依六觸門生起"不應說。或者如果說到達業道的惡戒等在註釋中說為身業等，那麼由註釋書作者說不應說意業依六觸門生起。因為已說各自業性，所以提到"三種身惡行唯是不善身業"等。 是否另一業也是該門的業？對殺生等可能成為語業等產生懷疑。"因此"即因為某些不律儀和律儀無業道性，通過顯示身不善行等與業道無異而無目的，且未顯示不善行等依觸門生起，此規則非全面包含，會導致業的混雜，在註釋書中前後矛盾，所以這是意思。同名性即身業等。共同名稱捨棄即捨棄身業等性。"兩者"即業道和非業道。"生起方式語言缺乏"，以此顯示即使觸門不律儀門等在實質上有異，但依各自運作說明而被考察。"不善身業不依五觸門生起"等是第二判定。 "在身語...成就"，以此為顯示推動到達的不善意業因未到推動而有差別，所以說"身語業"，顯示非身語業性。因此應知身語執取只顯示如上所說推動到達的。因此說："推動到達的不善業在身門語門意業"。提到"彼"字時，"此"字由於無差錯關聯而說，所以說"它生起"。"僅以生起限定"即依六觸門業。"限定"字遣除意業的特殊性。因未作限定，所以未說"唯是身語業"。現在通過限定顯示得到的功德，所以說"不是一切"等。

『『Niyamassa akatattā』』tiādi purimanayoti adhippeto. Vattuadhippāyānurodhinī saddappavattīti samāsapade ekadesopi ākaḍḍhīyati adhikāravasenāti adhippāyena 『『kamma-saddamattena sambandhaṃ katvā』』ti vuttaṃ. Yaṃ pana vadantītiādinā ettha padakāramatassa ayuttataṃ dasseti. Tattha cetanāpakkhikānanti kāyavacīkammabhūtacetanāpakkhikānaṃ. Satanti samānānaṃ. Taṃtaṃdvārakammapathānañcāti idaṃ imassa cittassa kammapathabhāvena pavattaṃ kālaṃ sandhāya vuttaṃ, na sabbadā, kammapathabhāveneva pavattanato. Ca-saddena vā akammapathasaṅgaho daṭṭhabbo. Atha vā taṃtaṃdvārā ca taṃtaṃdvārakammapathā ca taṃtaṃdvārakammapathāti 『『taṃtaṃdvārā』』ti padena akammapathānaṃ saṃvarānaṃ saṅgaho daṭṭhabbo. Tena sabhāvenāti manokammassa dvārabhāvena, na attanoti adhippāyo. Evamidhāpīti cittajanito cittasampayuttassa kammassa dvārabhāvo cittepi upacaritoti attho. Vattabbameva natthi anantarapaccayabhūtamanorahitassa cittassa abhāvatoti.

Dvārakathāvaṇṇanā niṭṭhitā.

Kamābhāvaniyamābhāve sabbārammaṇatādīti ādi-saddena saṅgaṇhāti. Na hi…pe… atthīti padhāne asambhavato appadhānaṃ adhikarīyatīti dasseti.

Dhammuddesavārakathā

Phassapañcamakarāsivaṇṇanā

『『Tasmiṃ samaye phasso hotī』』tiādikāya pāḷiyā phassādīnaṃ kāmāvacaratādidassane na tapparabhāvo, sabhāvadassane eva pana tapparabhāvoti dasseti 『『na hi phassādīna』』ntiādinā.

Cittakiriyābhāvenāti cittabyāpārabhāvena. Phassassa sampajjanamuppajjanameva. Sannipatitappavattiyā paccayo hotīti etena cittārammaṇasannipātakāraṇaṃ phasso cittārammaṇasannipātoti vuttoti dasseti. Phasso hi cittassa ārammaṇe phusanākāreneva pavattito tassa ārammaṇe sannipatitappavattiyā paccayoti ca vuccati. Sā cassa phusanākārappavatti sākhagge ṭhitaṃ disvā bhūmisaṇṭhitassa avīrakapurisassa jaṅghacalanaṃ, ambilaambapakkādiṃ khādantaṃ disvā mukhe kheḷuppatti, dayālukassa paraṃ haññamānaṃ disvā sarīrakampananti evamādīsu paribyattā hoti. Tabbisesabhūtā rūpadhammāti yathā paṭihananavasena aññamaññaṃ āsannataraṃ uppajjamānesu rūpadhammavisesesu saṅghaṭṭanapariyāyo, evaṃ cittārammaṇānaṃ visayakaraṇavisayabhāvappatti paṭihananākārena hoti. So ca cittanissito dhammaviseso saṅghaṭṭanapariyāyena vutto, yadāha 『『eva』』ntiādi. Keci pana 『『saṅghaṭṭanaraso phasso pañcadvārikova, na itaro vatthārammaṇasaṅghaṭṭanābhāvato』』ti vadanti, taṃ na yujjati upacārasiddhattā saṅghaṭṭanassa. Itarathā pañcadvārikassapi taṃ na sambhaveyyāti. Indriyamanasikāresu yathāpavattamānesu taṃtaṃārammaṇe viññāṇaṃ uppajjati, tesaṃ tathāpavattiyeva viññāṇassa visayabhāvakaraṇaṃ.

『『Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vuccati kāmānaṃ assādo』』tiādivacanato (a. ni.

這是巴利文的完整中文直譯： "未作限定"等是前面的方法。說話者意圖隨順的語言運用，所以在複合詞中也牽引一部分依主題，以此意圖說"僅以業字作關聯"。以"但他們說"等顯示這裡句構的不合適。其中"思一邊的"即成為身語業的思一邊的。"存在"即相同。"各自門業道"，這是考慮到這個心以業道性運作的時候而說，不是總是，因為只以業道性運作。或以"和"字應當知道包含非業道。或者各自門和各自門業道是各自門業道，以"各自門"詞應當知道包含非業道的律儀。"以那個自性"即以意業的門性，不是以自己，這是意思。"如此在這裡也"，意思是由心生起的與心相應的業的門性在心中也假說。"完全沒有可說"，因為沒有離開作為無間緣的意的心。 門論釋結束。 "欲界性等"，以"等"字包括一切所緣等。"因為...不存在"，顯示由於主要不能成立而確定非主要。 法標示章論 觸為第五聚釋 通過"在那個時候有觸"等經文，在顯示觸等的欲界性等時無被他性，但在顯示自性時有被他性，以"因為觸等"等顯示這點。 "以心的作用性"即以心的活動性。觸的成就即生起。"成為會合運作的緣"，由此顯示說觸是心所緣會合的原因，稱為心所緣會合。因為觸以觸知的形態在心的所緣中運作，所以說是它在所緣中會合運作的緣。它的觸知形態運作在看見樹梢上站立的人而地上未動的人的小腿移動，看見吃酸芒果等而口中生津，看見他人被殺而慈悲者身體震動等處明顯。"作為它的差別的色法"即如在以對抗方式更接近地生起的色法差別中有撞擊的方式，如此心所緣的境、器官、境性得到是以對抗形態。那個依心的法差別以撞擊方式說，所以說"如此"等。有些人說："觸只有五門是撞擊性，不是其他的，因為無依處所緣的撞擊"，這不合適，因為撞擊是假說成就。否則五門的也不會成立。當諸根作意如此運作時，在各自所緣中識生起，它們如此運作即是使識成為境。 "諸比丘，緣這五欲功德生起樂和喜悅，這稱為欲的樂味"等語。

9.34) sukhavedanāva assādoti āha 『『assādabhāvato』』ti. Phusanādibhāvena ārammaṇaggahaṇaṃ ekadesānubhavananti anupacaritameva phassādīnaṃ anubhavanakiccamāha.

Nimittenāti nīlādinā dīghādinā ca nimittena. Etenupāyenāti yathā ñāṇappadhāne cittuppāde saññā ñāṇamanuvattati, evaṃ samādhippadhāne samādhinti dasseti.

Pabandhatīti paṭṭhapeti sampayuttadhamme sakasakakicce paṭṭhapeti. Teneva hi tadatthaṃ vivaranto 『『pavattetī』』ti āha.

Vijjamānatāvācī hoti-saddo, vijjamānatā ca saṅkhatadhammānaṃ uppajjanena vinā natthīti 『『cittaṃ na tathā atthato nuppajjatī』』ti vuttaṃ. Tena yasmā cittaṃ na nuppajjati uppajjati eva, tasmā cittaṃ hotīti vuttanti ayamettha aṭṭhakathāya attho. Evamavaṭṭhite hoti-uppajjati-saddānaṃ samānatthattena na kiñci payojanaṃ dissati. Atha vā bhavanaṃ nāma sattā, sattā ca uppādādinā samaṅgitāti phassādīnaṃ khaṇattayapariyāpannatā 『『phasso hotī』』tiādīsu hoti-saddena vuttā. Tattha yo bhāvo uppādasamaṅgī, na so na hoti nāma, tasmā uppajjati-saddena vuccamānassa atthassa hoti-saddavacanīyatā na na sambhavati. Uppannaṃ hotīti ettha pana kiñcāpi uppanna-saddeneva uppādādisamaṅgitā vuccati, tabbhāvānativatti pana hoti-saddena vuttā khaṇattayavītivattepi uppanna-saddassa vattanato, tasmā na ettha uppajjati-saddena samānatthatāsabbhāvadassanaṃ viya uppajjatidassanampi virujjhati pākaṭakaraṇabhāvato. Itarathā 『『cittaṃ uppannaṃ hotī』』ti imināva cittassa vijjamānabhāvo dassitoti kiṃ puna vijjamānabhāvadassanenāti na na sakkā vattuṃ, samayavavatthānavasena savisesaṃ vuttampi cittaṃ phassādīhi sahuppattiyā suṭṭhutaraṃ nibbisesanti dassetuṃ cittassa puna vacanaṃ. Uddiṭṭhadhammānaṃyeva cettha niddesavāre vibhajanaṃ, na vibhaṅge viya pāḷiyā āruḷhasabbapadānanti 『『uddesavāre saṅgaṇhanatthaṃ niddesavāre vibhajanattha』』nti ayampi attho niccalo. Tathā hi 『『yasmiṃ samaye rūpūpapattiyā maggaṃ bhāvetī』』tiādīsu maggādayo na vibhattā. Apica adhipatibhāvena indriyesu viya phassavedanāsaññācetanāhi saha sabbacittuppādasādhāraṇarāsiyaṃ gahetabbattā samayavavatthāne vuttampi cittaṃ phassapañcamake vuttanti daṭṭhabbaṃ.

Jhānaṅgarāsivaṇṇanā

Vitakkananti vitakkanakiriyā, sā ca vitakkassa attano paccayehi pavattimattamevāti bhāvaniddeso vasavattibhāvanivāraṇāya hoti. Yasmiṃ ārammaṇe cittaṃ abhiniropeti, taṃ tassa gahaṇayogyaṃ karonto vitakko ākoṭento viya parivattento viya ca hotīti tassa ākoṭanalakkhaṇatā pariyāhananarasatā ca vuttā. Idañca lakkhaṇaṃ kiccasannissitaṃ katvā vuttaṃ. Dhammānañhi sabhāvavinimuttā kāci kiriyā nāma natthi, tathā gahetabbākāro. Bodhaneyyajanānurodhena pana paramatthato ekasabhāvopi sabhāvadhammo pariyāyavacanehi viya samāropitarūpehi bahūhi pakārehi pakāsīyati. Evañhi so suṭṭhu pakāsito hotīti.

這是巴利文的完整中文直譯： 由於"樂受即是樂味"所以說"由於樂味性"。以觸等性執取所緣是部分體驗，說觸等的體驗作用是無假說的。 "以相"即以青等和長等相。"以此方法"顯示如在以智為主的心生起中想隨智而行，如此在以定為主中隨定而行。 "相續"即安立,安立相應法于各自作用。因此解釋其義時說"運轉"。 "有"字表示存在性，有為法的存在性離生起不存在，所以說"心在義上不是如此不生起"。由此意思是：因為心不是不生起而是生起，所以說心有，這是註釋書的意思。如此確定時，由於"有"和"生起"字義相同，所以不見任何目的。或者有性即剎那，具足剎那即具足生等，所以在"有觸"等中以"有"字說觸等屬於三剎那。其中那個存在具足生起，不名為不有，所以以"生起"字說的義不是不能以"有"字說。但在"已生起有"中，雖然以"已生起"字說具足生等，但以"有"字說不離彼性，因為"已生起"字即使超過三剎那也執行，所以這裡不僅不矛盾顯示與"生起"字同義性，也不矛盾顯示生起，因為是明顯化。否則以"心已生起有"即已顯示心的存在性，為何再顯示存在性？不能不說。爲了顯示依時間確定而說的有差別的心因與觸等俱生而更無差別，所以再說心。這裡在解說品中只分別已標舉的法，不像分別中那樣所有上升到聖典的詞，所以"在標舉品中為攝集，在解說品中為分別"這個意思也不動搖。因此在"當他修習生色界道"等中沒有分別道等。而且應當知道在時間確定中說的心也在觸為第五中說，因為如在諸根中以增上性，應當在一切心生起共同聚中與觸受想思一起取。 禪支聚釋 "尋"即尋的作用，它只是尋依自己的緣而運作而已，所以行為的說明是爲了遮止自在行為。尋在使心立在所緣時，使它適合執取，好像敲擊，好像旋轉，所以說它有敲擊相和旋轉味。這個相說為依作用。因為法離開自性沒有任何作用，如此應當執取的形態。但爲了順應應覺悟者，即使究竟上是一自性的自性法，也以方便語言如同假設的形態以多種方式顯示。如此它才善顯示。

Vipphāro nāma vitakkassa thinamiddhapaṭipakkho ārammaṇe anolīnatā asaṅkoco, so pana abhiniropanabhāvato calanaṃ viya hotīti adhippāyena 『『vipphāravāti vicalanayutto』』ti vuttaṃ. Upacārappanāsu santānena pavattiyanti etena yathā apubbārammaṇe paṭhamābhinipātabhūto vitakko vipphāravā hoti, na tathā ekasmiṃyeva ārammaṇe nirantaraṃ anuppabandhavasena pavattiyaṃ, nātivipphāravā pana tattha hoti sannisinnabhāvatoti dasseti. Tenevāha 『『niccalo hutvā』』tiādi.

『『Pītisukhena abhisandetī』』tiādivacanato (dī. ni. 1.226; ma. ni. 1.427) pītiyā pharaṇaṃ kāyavisayanti yathā taṃ hoti, taṃ dassetuṃ 『『paṇītarūpehī』』ti vuttaṃ.

Visārassa byaggabhāvassa paṭipakkho sabhāvo avisāro, na visārābhāvamattaṃ. Avisārāvikkhepānaṃ samādhānabhāvato atthato visesābhāvepi samukhena sampayuttamukhena ca ubhayaṃ vuttanti dassetuṃ 『『avisā…pe… vikkhepo』』ti vuttaṃ. Visesatoti atisayenāti vā attho gahetabbo. Sukhañhi samādhissa visesakāraṇaṃ 『『sukhino cittaṃ samādhiyatī』』ti (dī. ni. 3.359; a. ni. 3.96; 6.10; 11.12) vacanato.

Indriyarāsivaṇṇanā

Tatthāti saddahanasaṅkhāte adhimokkhalakkhaṇe. Puggalo saddahatīti imināpi saddhāya āhitavisesānaṃ taṃsampayuttadhammānaṃ saddahanakiriyāya kattubhāvameva vibhāveti. Avayavabyāpāro hi samudāye voharīyatīti. Na kevalaṃ pasādanīyavatthusmiṃ appasādanākārappavattameva akusalaṃ assaddhiyaṃ, atha kho appasādanīyavatthusmiṃ pasādanākārappavattampīti dassetuṃ 『『micchādhimokkho』』ti vuttaṃ. Tena pūraṇādīsu pasādassa assaddhiyatamāha. Pasādabhūtoti etena appasādabhūtaṃ assaddhiyaṃ nivatteti. Vatthugatoti iminā micchādhimokkhaṃ. 『『Pasādabhūto nicchayo』』ti iminā pana vibhāvitamevatthaṃ pākaṭaṃ karonto 『『na yevāpanakādhimokkho』』ti āha. Akālussiyaṃ pasādo, taṃ pana asaṅkhobhabhāvato 『『anāvilabhāvo』』ti vuttaṃ. Tañhi sampayuttesu vidahantī saddhā akālussiyapaccupaṭṭhānā. Evametanti adhimuccanākārena pana gahetabbattā adhimuttipaccupaṭṭhānā. Buddhādivatthūnīti ettha idhalokaparalokakammaphalasambandhāpi saṅgahitāti daṭṭhabbaṃ. 『『Saddhāhattho, mahānāma, ariyasāvako』』ti, 『『saddhīdha vittaṃ purisassa seṭṭha』』nti (saṃ. ni. 1.246; su. ni. 184), 『『saddhā bījaṃ tapo vuṭṭhī』』ti (saṃ. ni. 1.197; su. ni. 77) evamādivacanato kusaladhammānaṃ ādānādīsu hatthādayo viya saddhā daṭṭhabbā.

『『Idha bhikkhunā kammaṃ kattabbaṃ hoti. Tassa evaṃ hoti 『kammaṃ kho me kattabbaṃ bhavissati, kammaṃ kho pana me karontassa na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā』』』ti (dī. ni.

這是巴利文的完整中文直譯： "擴散"即尋的昏沉睡眠對治,在所緣中不沉沒、不收縮,但由於立住性好像動搖,以此意圖說"有擴散即與動搖相應"。"在近行和安止中以相續而轉起",由此顯示如在新所緣中最初觸及的尋有擴散,不像在同一所緣中以無間相續方式轉起時那樣,而是在那裡不太擴散因為已安住。因此說"成為不動"等。 由於"以喜樂浸潤"等語,爲了顯示喜的遍滿是身所緣,所以說"以勝色"。 與散亂即掉舉的對治自性是不散亂,不是僅僅無散亂。由於不散亂和無散亂是等持性,雖然在義上無差別,但以自身和相應兩方面都說,爲了顯示這點說"不散...乃至...散亂"。"殊勝地"應當取為特別地的意思。因為樂是定的特勝因,如說"樂者心得定"。 根聚釋 "在那裡"即在稱為信解的勝解相。以"人信解"這點也顯示具有信的特殊性的與它相應諸法在信解作用中只是作者性。因為部分的作用被說為整體。不僅在可信事中以不信解行相轉起的不善是不信,而且在不可信事中以信解行相轉起的也是,爲了顯示這點說"邪勝解"。由此說對富蘭那等的信是不信極。"成為凈信"由此遣除成為不凈信的不信。"對所緣"由此遣除邪勝解。以"成為凈信的決定"而顯示的義,使其明顯說"非只是勝解"。清凈是凈信,但由於無動搖性說為"無混濁性"。因為信安立那個在相應法中而有清凈現起。"如此"但由於應當以勝解行相執取而有勝解現起。"佛等所緣",這裡應當知道也包括此世他世業果關係。由於"大名啊,聖弟子是信手","信在此是人最上財","信是種子苦行是雨"等語,應當知道信如手等在執取等善法中。 "這裡比丘有業應作。他這樣想:'我將有業應作,但我作業時不容易作意佛的教法,來吧我發起精進爲了證得未證得、通達未通達、作證未作證'";

3.335) –

Ādikā anurūpapaccavekkhaṇā.

Taṃmūlakānīti gantabbamaggādimūlakāni. Ettha ca maggo gantabbo hotītiādayo aṭṭhakathāyaṃ dassanavaseneva vuttā, na pāḷiyaṃ āgatānukkamenāti daṭṭhabbaṃ.

Karaṇādikāle viya cirakatādiārammaṇaṃ vibhūtaṃ katvā pavattantī sati taṃ upagantvā tiṭṭhantī anissajjantī ca hoti. Yaṃ ārammaṇaṃ sammuṭṭhaṃ, taṃ pilavitvā gataṃ viya calitaṃ viya ca hoti, tappaṭipakkhabhāvena pana asammuṭṭhanti imamatthaṃ dassento 『『udake alābu viyā』』tiādimāha. Tattha sāraṇanti etena 『『saranti tāyā』』ti imamevatthaṃ vibhāveti. Saraṇakiriyāya hi pavattamānānaṃ dhammānaṃ tattha ādhipaccabhāvena sati paccayo. Tassā hi tathā paccayabhāve sati te dhammā sāritā asammuṭṭhakatā apilāvitāhontīti. 『『Imehi nāma hetūhi paccayehi ca ete dhammā sambhavantī』』ti sambhavato. 『『Imaṃ nāma phalaṃ nibbattentī』』ti phalato dhammā uppajjanena vipaccanena ca nipphannā nāma hontīti. Vatthubhūtāti ārammaṇabhūtā.

Satipi sabbesaṃ sārammaṇadhammānaṃ ārammaṇaggahaṇe na cittaṃ viya pare paricchijjagāhinoti 『『paricchinnopaladdhivasena jānātī』』ti cittaṃ vuttaṃ. Cetasikesu hi keci visayaṃ paricchijja gahetuṃ na sakkonti, keci pana paricchedamatteyeva tiṭṭhanti, na viññāṇaṃ viya visayaṃ gaṇhantīti ye āsaṅkitabbā, tesu tadabhāvaṃ dassento 『『na saññā…pe… vijjhanavasenā』』ti āha.

Pītiyā ca somanassabhāvo āpajjatīti idaṃ pīti ca somanassañca pītisomanassanti pītisomanassānaṃ tulyayogaṃ sandhāya vuttaṃ. Somanassasseva pana 『『ājaññaratho』』ti viya pītiyuttaṃ somanassaṃ pītisomanassanti padhānabhāvo icchitoti na pītiyā somanassabhāvappatti. Na hi padhāne vijjamāne appadhānaṃ upayujjati, pītiggahaṇañcettha pītiyuttassa somanassassa yebhuyyena bhāvato paribyattakiccato ca kataṃ, na ca nippītikasomanassassa asaṅgaho. Ruḷhīsaddesu kiriyāya anaccantikabhāvato. Pītiyā pana upalakkhaṇabhāvena ayamattho suṭṭhu yujjatīti dassento āha 『『pītiupalakkhitaṃ vā』』tiādi.

Pavattaṃ upādinnakkhandhaṃ. Ciraṭṭhitikaṃ hotīti etena na kevalaṃ anupāletabbadhammānaṃ khaṇaṭṭhitiyāyeva, atha kho pabandhānupacchedassapi jīvitaṃ kāraṇanti dasseti. Aññathā hi āyukkhayamaraṇaṃ na yujjeyyāti. Avisesenāti kāraṇavisesānapekkhena jīvitindriyatāsāmaññena. Yadipi arūpāsaññabhavesu rūpārūpadhammā nappavattanti, tehi pana purimapacchimabhavesu carimapaṭhamadhammā samānajātiyena abyavahitatāya nirantarāyeva nāma hontīti 『『yāva parinibbānaṃ avicchinnaṃ pavattatī』』ti vuttaṃ. Anupālanādikassāti anupālanapavattanaṭṭhapanāniyeva vadati. Jīvamānavisesappaccayabhāvatoti sahajātānaṃ jīvamānatāvisesassa paccayabhāvato. Indriyabaddhassa hi matarūpato kammajassa ca utujādito viseso jīvitindriyakatoti.

Maggaṅgarāsivaṇṇanā

Aviparītaniyyānikabhāvenāti idaṃ sammā-saddassa diṭṭhi-ādisaddānañca samānādhikaraṇatāvasena diṭṭhiādīnaṃ avisesabhūtassa niyyānikabhāvassa sammā-saddena visesitabbattā vuttaṃ. Aviparītattho hi sammā-saddo, na niyyānikatthoti. Aviparītaniyyānikattho eva vā sammā-saddo. Anekatthā hi nipātāti. Evamevāti aviparītaniyyānikabhāvena.

這是巴利文的完整中文直譯： 等適當的省察。 "以它為根本"即以應行的道路等為根本。這裡"道路應行"等是依註釋書的顯示而說,不是依聖典出現的次序,應當如此理解。 作意等時就像作業時一樣使久做等所緣明顯而轉起的念,趣向它而住立,不捨離。已忘失的所緣好像漂浮而去,好像動搖,但以對治性不忘失,為顯示此義說"如同葫蘆在水中"等。其中"憶念",由此顯示"依它們憶念"這個意思。因爲念以增上性作為諸法執行憶念作用的緣。因為它如此作為緣時,那些法被憶念、不忘失、不漂浮。"以這些因緣諸法生起"是從生起。"生起這個果"是從果,諸法以生起和成熟而成就。"成為事物"即成為所緣。 雖然一切有所緣法都執取所緣,但不像心那樣是遍知執取,所以說心"以遍知領受方式了知"。因為在諸心所中,有些不能遍知執取境,有些只住立在遍知而已,不像識那樣執取境,對於應當懷疑的這些,顯示它們沒有那個,所以說"不是想...乃至...貫通方式"。 "而喜成為喜悅"這是考慮到喜和喜悅二者平等結合而說。但喜悅如"良馬車"一樣,想要"俱喜的喜悅"為主要性,所以喜不成為喜悅性。因為主要存在時不需要非主要,這裡取喜是因為俱喜的喜悅多數存在和作用明顯,而不是不包含無喜的喜悅。因為在慣用語中作用不是絕對的。但以喜為標誌,此義很合適,所以顯示說"或以喜標誌"等。 "轉起"即已執取蘊。"成為長住"由此顯示不僅是應當護持的法的剎那住立,而且相續不斷也是命根的因。否則壽盡死亡不合理。"無差別地"即不考慮特殊因而以命根性的共性。雖然在無色無想有中色無色法不轉起,但由於它們在前後生中最後和最初諸法同類無間而稱為相續,所以說"乃至般涅槃無間轉起"。"護持等的"只說護持、轉起、安立。"成為活命特殊緣"即成為俱生者活命性特殊的緣。因為有根身的與死屍的差別,和業生的與時節等生的差別,是由命根所作。 道支聚釋 "以無顛倒出離性"這是由於"正"字與"見"等字同格,而見等的無差別的出離性應當由"正"字限定而說。因為"正"字義是無顛倒,不是出離。或者"正"字即是無顛倒出離義。因為不變詞有多義。"如此"即以無顛倒出離性。

Balarāsivaṇṇanā

Patissavo vacanasampaṭiggahoti adhippāyena 『『sappatissavaṃ patissavabhūtaṃ taṃsabhāgañca yaṃ kiñci gārava』』nti āha. Tattha tattha pākaṭabhāvenāti ajjhattabhūtesu jātiyādīsu bahiddhābhūtesu bhikkhuādīsu hirottappānaṃ anurūpapaccavekkhaṇavasena sasambhārapathavīādīsu pathavīdhātuādīnaṃ viya vibhūtakiccabhāvenāti attho.

Mūlarāsivaṇṇanā

Evañhi upamāya sametīti yathā asucimhi patitapurisassa satipi kāyena allīyane bhāvo anallīno, evaṃ alobhopi ārammaṇakaraṇavasena gahitepi ārammaṇe alaggabhāvena anallīnabhāvo anallīnākāro eva pavattati. Evaṃsabhāvo hi so dhammoti. Kiñci dussīlyaṃ dosasamuṭṭhānaṃ sabbampi dussīlyaṃ dosūpanissayanti 『『dosasamuṭṭhānataṃ dosūpanissayatañcā』』ti vuttaṃ. Tena adoso dosasseva ujuvipaccanīko, taṃmukhena dussīlyassāti dasseti.

Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena…pe… āsevanaṭṭhena bhāvanāti yo so ekattupagato paṭhamajjhānādiappanācittuppādo āsannūpacārāhitaviseso nīvaraṇādiparipanthavisuddhiyā visuddho, tadāvaraṇavisayavirahena ca samappavattaappanāsamādhisaṅkhātaṃ majjhimaṃ samathanimittaṃ paṭipanno, evaṃ paṭipannattā eva tatthupagamanena tattha ca pakkhando, visodhetabbassa vikkhepassa kilesasaṃsaggassa ca abhāvato visodhanasamādhānaekattupaṭṭhānabyāpāravirahena visuddhisamathapaṭipattiekattupaṭṭhānākāre ajjhupekkhanto abhibyattarūpāya sahajātatatramajjhattupekkhāya kiccavasena upekkhānubrūhito, tasmiṃyeva jātā samādhipaññāsaṅkhātā yuganaddhadhammā. Te yathā aññaṃ anativattamānā hutvā pavattanti, evaṃ bhāvanā brūhanā. Tathā yāni tattha saddhādīni indriyāni nānākilesehi vimuttattā vimuttirasena ekarasāni hutvā pavattāni. Yañca tattha tadupagaṃ, tesaṃ anativattanaekarasabhāvānaṃ anucchavikaṃ vīriyaṃ vāhīyati pavattīyati, yā cassa tasmiṃ khaṇe pavattā paguṇabalavabhāvāpattisaṅkhātā āsevanā. Sabbesaṃ etesaṃ ākārānaṃ bhāvanā uppādanā vaḍḍhanā, ayaṃ tattha jātānaṃ…pe… āsevanaṭṭhena bhāvanā nāma.

Yasmā panāyaṃ bhāvanākāro 『『paṭhamassa jhānassa paṭipadāvisuddhi ādī』』tiādināpi (paṭi. ma. 1.158) pāḷiyaṃ āgato eva, ñāṇena ca saṃkilesavodānesu taṃ taṃ ādīnavaṃ ānisaṃsañca disvā tathā tathā nipphādetabbo, tasmā 『『evaṃ vuttāya paññāsādhanāya bhāvanāyā』』ti vuttaṃ. Appavattīti yasmiṃ dhamme sati yathāvuttā bhāvanā nappavattati, so dhammo paṭipakkhabhāvanāparāmasanena abhāvanāti vuttoti adhippāyo. Na hi abhāvamattassa amoho paṭipakkhoti yujjatīti. Tappaṭipakkhabhūtā akusalā kāmacchandādayo daṭṭhabbā. Pamādaviseso vā abhāvanā. So hi 『『kusalānaṃ vā dhammānaṃ anāsevanā abhāvanā abahulīkamma』』ntiādinā niddiṭṭhoti.

Ekantena alabbhaneyyadassanatthaṃ 『『jarādhammo』』ti vuttaṃ. Tathā hi pāḷiyaṃ 『『jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjatī』』tiādinā (ma. ni.

這是巴利文的完整中文直譯： 力聚釋 以"答應是言語接受"的意圖說"有答應、成為答應和同類的任何恭敬"。"在各處明顯性"意思是如在內在的生等、外在的比丘等中,依慚愧的適當省察方式,如同地等諸大種在具有資具的地等中以明顯作用性。 根聚釋 "如此與譬喻相合"即如掉入不凈之人雖然以身接觸但狀態無染著,如此無貪雖然依所緣作用方式執取所緣,也以無執著性成為無染著,以無染著行相而轉起。因為它是如此自性的法。"瞋生起性和瞋近依性"是說某些惡戒是瞋生起,一切惡戒是瞋近依。由此顯示無瞋是瞋的直接對治,通過它是惡戒的對治。 "在那裡生起諸法以不超越義...乃至...以習行義為修習"即那個達到一性的初禪等安止心生起,具足近行所帶來的特殊性,以離蓋等障礙而清凈,以離那障礙境而趣入稱為安止定的中等止相,因為如此趣入而以趣向它而投入其中,因為沒有應凈化的散亂和煩惱相應,以離凈化、等持、一性現起的作用而旁觀清凈、止、修習、一性現起的行相,以明顯的俱生舍在那裡以作用而增長舍,在那裡生起稱為定慧的雙運法。它們如何不超越其他而轉起,如此是修習增長。如此在那裡信等諸根因為從種種煩惱解脫而以解脫味成為一味而轉起。在那裡趨向它的,隨順那些不超越一味自性的適當精進被運轉,在那剎那轉起的稱為熟練有力性的習行。這一切行相的修習、生起、增長,這稱為"在那裡生起諸法...乃至...以習行義為修習"。 因為這個修習行相如"初禪的行道清凈是開始"等在聖典中已出現,且應當以智見到雜染清凈中的種種過患和功德而如此如此成就,所以說"如此所說的慧成就的修習"。"不轉起"意思是說當有某法時如上所說的修習不轉起,那個法以對治修習的執取稱為非修習。因為不合理無癡是僅僅不存在的對治。應當知道它的對治是不善的欲貪等。或者放逸特殊性是非修習。因為它以"不習行善法、不修習、不多作"等方式被解釋。 爲了顯示完全不能得到而說"老性"。因此在聖典中以"諸比丘,對於生法的有情如此慾望生起"等。

3.373) icchitālābho vibhatto. Alobhānubhāvena kāyānupassanāya, amohānubhāvena cittadhammānupassanāya siddhi pākaṭāyevāti apākaṭaṃ adosānubhāvena vedanānupassanāsiddhiṃ vibhāvento 『『sukhavipariṇāme』』tiādimāha. Ayañca yojanā alobhādīnaṃ visesapaccayataṃ sandhāya katā, avisesena pana sabbe sabbesaṃ paccayā. Sabhāvato saṅkappato ca uppannassa dukkhassa asahanavaseneva uppajjatīti doso taṃdassanassa āsannapaṭipakkho, na rāgo viya dūrapaṭipakkho.

Kammapatharāsivaṇṇanā

Abhijjhādayo viya anabhijjhādayopi na ekantaṃ kammapathabhūtāyevāti āha 『『kammapathatātaṃsabhāgatāhī』』ti. Manokammapathabhāvena pavattanakammabhāvato hi etesaṃ kammapatharāsibhāvena saṅgaho, na sabbadā kammapathāyevāti. Tena yo aññopi dhammo aniyato kammapathabhāvena pākaṭo ca, tassapi kammapathatāvacanaṃ na virujjhatīti dasseti.

Passaddhādiyugalavaṇṇanā

Samanti sammā. Cetiyavandanādiatthanti cetiyavandanādihetu. Samathacatusaccakammaṭṭhānavasena tabbhedavasena ca sabbakammaṭṭhānabhāvanābhiyuttānaṃ mudumajjhimatikkhindriyatādibhedavasena sabbayogīnaṃ cittassa līnuddhaccādikālavasena sabbadā hitāhitadhammūpalakkhaṇabhāvato yathāsabhāvaṃ paṭivedhabhāvato ca satisampajaññānaṃ pāribandhakaharaṇabhāvanāvaḍḍhanāni avisesato daṭṭhabbāni. Yathā appanākosallena vinā samatho samathamantarena yathābhūtāvabodho ca natthīti nānākkhaṇikā samādhipaññā aññamaññassa visesakāraṇaṃ, evaṃ paṭivedhe ekakkhaṇikāpīti dassento āha 『『aññamaññaṃ nimittabhāvenā』』ti. Paññāya hi sātisayaṃ avabhāsiyamāne visaye samādhi ekattavasena appetuṃ sakkoti, samādhimhi ca majjhimaṃ samathanimittaṃ paṭipanne paññā ārammaṇesu visadā vahatīti. Samaṃ pavattāti aññamaññānativattanena samaṃ avisamaṃ ekarasabhāvena pavattā. Aññamaññasahāyabhāvūpagamanena yogino manorathadhurākaḍḍhane rathadhurākaḍḍhane viya ājāneyyayugo yugalako hutvā aññamaññānativattamānena naddhā baddhā viyāti vā yuganaddhā. Adhicittamanuyuttehi vīriyasamādhayo samaṃ yojetabbāti imassa visesassa dassanatthaṃ pubbe gahitāpi te puna gahitāti dassetuṃ vīriyasamādhiyojanatthāyāti aṭṭhakathāyaṃ vuttaṃ. Taṃ pana samādhivīriyayogassa vibhāvanaṃ hotīti 『『yogavacanatthāyāti attho』』ti āha.

Yevāpanakavaṇṇanā

Yathātathā vāti sammā micchā vā. Anadhimuccantoti 『『idaṃ karissāmi, etaṃ karissāmī』』ti evaṃ pavattapubbabhāgasanniṭṭhānahetukena payogakālasanniṭṭhānena anicchinanto. Yattha hi anicchayo, tattha appaṭipatti evāti. Saṃsappanaṃ saṃsayo. So hi 『『āsappanā parisappanā』』ti vutto. Asatipi byāpāre tatramajjhattatāya sati taṃsampayuttadhammā sakasakakiccavasena anūnānadhikatāya alīnaanuddhatatāya ca saṃvattantīti sā tesaṃ tathāpavattiyā paccayabhūtā ūnādhikabhāvaṃ nivāreti viyāti ūnādhikanivāraṇarasā vuttā. Tathā pavattipaccayattāyeva tesu dhammesu majjhattatāti ca vuttā.

這是巴利文的完整中文直譯： 願望不得已解釋。通過無貪的威力成就身隨觀,通過無癡的威力成就心法隨觀是明顯的,所以顯示不明顯的通過無瞋的威力成就受隨觀而說"在樂變異"等。這個配合是考慮到無貪等的特殊因性而作,但無差別地一切都是一切的因。瞋只依不能忍受依自性和思惟生起的苦而生起,所以是它的見的近對治,不像貪是遠對治。 業道聚釋 如貪等,無貪等也不一定都是業道,所以說"業道性和同類性"。因為這些以意業道性運作的業而被攝在業道聚中,不是總是業道。由此顯示其他任何法不確定且明顯為業道性,說它是業道性也不矛盾。 輕安等對釋 "正"即正確。"塔禮拜等義"即爲了塔禮拜等。依止和四諦業處方式,及依它們的差別,對一切業處修習專注者,依軟中利根等差別的一切修行者,依心的沉掉等時的一切時,因為標記有益無益法,因為如實通達,所以念和正知的去除障礙、修習增長應當無差別地觀察。如同離開安止善巧無止,離開止無如實證知,所以異時的定慧互為特殊因,顯示在通達中也是同時的,所以說"以互相為相"。因為當慧殊勝地照明境時,定能以一性方式安止,當定趣入中等止相時,慧在諸所緣中明凈運轉。"平等轉起"即以互不超越而平等無不平等以一味自性轉起。或者以互相成為伴侶而趨向如修行者的意願牽引如牽引車軸,成為像良馬軛般的一對,以互不超越而繫縛。爲了顯示"修習增上心者應當平等結合精進和定"這個特殊,顯示雖然之前已取它們但再次取,所以在註釋中說"爲了精進定的結合"。但那是顯示定精進的結合,所以說"意思是爲了說結合"。 隨法釋 "如何如何"即正確或錯誤。"不勝解"即不以"我將做這個,我將做那個"這樣轉起的前分決定為因的實行時決定而決定。因為哪裡無決定,哪裡就無實行。遊移即疑。因為它被說為"向前遊移、遍遊移"。雖然無作用,當有舍時,與它相應的法依各自作用以不少不多、不沉不掉而轉起,所以它作為它們如此轉起的緣似乎遮止不足過多,所以說以遮止不足過多為味。因為作為如此轉起的緣,所以在那些法中也說為中舍性。

Jhānapadassāti jhānasaddassa. Tesūti pañcasu. Pañca hi aṅgāni jhānapadassa atthoti idaṃ saṃvaṇṇiyamānattāyeva imaṃ cittuppādaṃ sandhāya vuttaṃ. Na hi sabbasmiṃ cittuppāde pañceva jhānaṅgāni. Padasamūho vākyaṃ, padakoṭṭhāso vā phassapañcamakādi dhammarāsi. Vuttaṃ pūritanti chapaṇṇāsāditāya pūraṇavasena. Phassapaccayā vedanā 『『phuṭṭho vedeti, phuṭṭho sañjānātī』』tiādivacanato (saṃ. ni. 4.93) phasso vedanādīnaṃ paccayo. Yadipi chandādayo yathāvuttarāsikiccābhāvato tesu na vattabbā, visuṃ rāsiantarabhāvena pana sarūpato vattabbāti codanaṃ manasi katvā 『『vuttānampī』』tiādimāha.

Dhammuddesavārakathāvaṇṇanā niṭṭhitā.

Kāmāvacarakusalaṃ

Niddesavārakathāvaṇṇanā

這是巴利文的完整中文直譯： "禪支詞"即禪那詞。"在它們"即在五中。"五支是禪支詞的義"這是依正在解釋而說及這個心生起。因為不是在一切心生起中都只有五禪支。詞的集合是句,或者詞的部分是以觸為第五等法聚。"說"是"圓滿"即依五十六等的圓滿方式。"緣觸有受",由於"觸者感受,觸者想"等語,所以觸是受等的緣。雖然欲等因為無如上所說的聚作用而不應說在它們中,但因為是別的聚而應當說自性,考慮到這個質疑而說"雖然已說"等。 法標示品論釋結束。 欲界善 解說品論釋

2.Santeti sabhāvato vijjamāne. Phassassa visayavisayīnaṃ sannipatanākārena gahetabbattā phusanaṃ visaye cittassa sannipatanaṃ vuttaṃ. 『『Cintanaṭṭhena cittaṃ, mananaṭṭhena mano』』tiādinā cittādisaddā cintanādibyāpāramukhena attano atthaṃ vibhāventīti āha 『『cittaṃ manotiādīsu viya kiccavisesaṃ anapekkhitvā』』ti. Yathā loke vikatameva vekataṃ, visayo eva vesayanti vuccati, evaṃ mano eva mānasanti saddamattaviseso. Nīlādi-saddā viya vatthādīsu cittesu parisuddhabhāvanibandhanā paṇḍarasaddassa pavattīti tassa guṇavisesāpekkhatā vuttā. Yathā kāyikaṃ sātanti ettha kāyappasādanissitanti attho, evaṃ cetasikaṃ sātanti ettha cetonissitaṃ sātanti nissayavisesāpekkhatā vuttā. Ekakkhaṇikā nānākkhaṇikā ca cittassa ṭhiti nāma, tassa avatthāvisesoti avatthāvisesāpekkho cittassa ṭhitīti evaṃpakāro niddeso. 『『Na lubbhatī』』ti vuttassa cittassa, puggalassa vā pavattiākārabhāvena alubbhanāti alobho vuttoti aññassa kiriyābhāvavisesāpekkho alubbhanāti niddeso. Vuttanayeneva alubbhitassa bhāvo alubbhitattanti ayaṃ niddeso aññassa bhāvabhūtatāvisesāpekkho vutto. Kattukaraṇabhāvādayo sabhāvadhammānaṃ ajjhāropanavaseneva sijjhanti , bhāvaniddeso pana ajjhāropanānapekkho, tatoyeva ca visesantaravinimutto vinivatto visesato nijjīvabhāvagibhāvato sabhāvaniddeso nāma hotīti phassoti idaṃ phusanaṭṭhena 『『dhammamattadīpanaṃ sabhāvapada』』nti vuttaṃ. Ārammaṇaṃ phusantassa cittassa pavattiākāro phusanabyāpāro hotīti 『『phusanakiriyā phusanākāro』』ti vuttaṃ. Samphusanāti saṃ-saddo 『『samudayo』』tiādīsu viya samāgamatthadīpakoti āha 『『samāgamaphusanā』』ti. 『『Phusāmi nekkhammasukha』』ntiādīsu (dha. pa. 272) paṭilābhopi phusanā samphusanāti ca vuccatīti āha 『『na paṭilābhasamphusanā』』ti.

Aparena vevacanena. Bahussutabhāvasampādikāya paññāya paṇḍiccapariyāyo. Sippāyatanādīsu dakkhatābhūtāya kosallapariyāyo, yattha katthaci tikkhasukhumāya nepuññapariyāyo, sammā dhamme paññapentiyā vebhabyāpariyāyoti evamādinā tesu tesu paññāvisesesu te te pariyāyavisesā visesena pavattāti tesaṃ paññāvisesānaṃ nānākāle labbhamānatā vuttā, itarepi anugatā honti yebhuyyenāti adhippāyo. Atthanānattena paññādiatthavisesena. Kodho kujjhanā kujjhitattanti evaṃpakārā niddesā sabhāvākārabhāvadīpanavasena byañjanavaseneva vibhāgavacanaṃ. Paṇḍiccantiādayo paññāvisesanibandhanattā atthavasena vibhāgavacananti imamatthamāha 『『atha vā』』tiādinā. Evamākāro panāti purimākārato viseso atthato vibhattigamanassa kāraṇaṃ vuttaṃ.

這是巴利文的完整中文直譯： "存在"即依自性存在。因為觸應當以所緣和能緣會合的行相執取,所以說觸是心與所緣的會合。由於"以思惟義為心,以思量義為意"等,心等詞依思惟等作用方式顯示自己的義,所以說"如在心意等中不考慮作用差別"。如世間只是變化稱為變化,只是境稱為境,如此只是意稱為意,只是語詞差別。像青等詞在諸事物等中,清凈詞的轉起是依諸心的清凈性,所以說它考慮功德差別。如"身樂"這裡意思是依身凈色,如此"心樂"這裡意思是依心的樂,所以說考慮所依差別。心的住立稱為同一剎那的和不同剎那的,那是它的狀態差別,所以考慮狀態差別而說心的住立,如此方式解釋。因為說"不貪"的心或人的轉起行相是不貪,所以不貪被說為考慮其他作用狀態差別而說不貪的解釋。如前所說方式,不貪的狀態是不貪性,這個解釋說為考慮其他狀態性的差別。作者工具性等只依增益自性法而成就,但狀態解釋不考慮增益,因此離開其他差別,特別是離開有命者性,而成為自性解釋,所以這個"觸"以觸義為"顯示法性的自性詞"。觸所緣的心的轉起行相成為觸的作用,所以說"觸作用觸行相"。"觸"中的"sam"字如在"生起"等中顯示和合義,所以說"和合觸"。如"我觸離欲樂"等中,獲得也稱為觸和觸,所以說"不是獲得觸"。 以另一同義詞。是多聞性成就的智慧的智者異名。在工巧處等是善巧性的善巧異名,在任何處是銳利微細的熟練異名,是正確施設法的分別異名,如此等在那些智慧差別中那些異名差別特別轉起,所以說那些智慧差別在不同時得到,意思是其他也多分隨順。以義差別即以慧等義差別。"瞋、瞋恚、瞋恚性"如此方式的解釋是依顯示自性行相狀態方式,只是依文而說分別。說慧者等因為是智慧差別的緣而依義說分別,說這個意思以"或者"等。"如此行相"說前行相的差別依義趣向語尾變化的原因。

Paṭikkhipanaṃ paṭisedhanaṃ paṭikkhepo, tassa nānattaṃ viseso paṭikkhepanānattaṃ, saddhammagarutāya paṭikkhepo saddhammagarutāpaṭikkhepo, tena saddhammagarutāpaṭikkhepena nānattaṃ saddhammagarutāpaṭikkhepanānattaṃ. Taṃ saddhammagarutāpaṭikkhepanānattaṃ pana kodhagarutādibhedabhinnanti 『『kodhagarutādivisiṭṭhenā』』ti vuttaṃ. Kodhādīhi visiṭṭho bhinno saddhammagarutāya paṭikkhepo paṭisedhanaṃ kodhādivisiṭṭhapaṭikkhepo. Kodhagarutādiyeva, tassa nānattena saddhammagarutāpaṭipakkhanānattenāti kodhagarutā saddhammagarutāya paṭipakkho. Makkhalābhasakkāragarutā saddhammagarutāya paṭipakkhoti saddhammagarutāya paṭipakkhabhāvavisesena asaddhammagarutā tabbhāvena ekībhūtāpi nānattaṃ gatā. Yasmā pana kodho atthato dosoyeva. Makkho dosappadhānā paraguṇaviddhaṃsanākārappavattā akusalā khandhā. Taggarutā ca tesaṃ sādaraabhisaṅkharaṇavasena pavattanameva. Lābhagarutā catunnaṃ paccayānaṃ sakkāragarutā, tesaṃyeva susaṅkhatānaṃ laddhakāmatā. Tadubhayesu ca ādarakiriyā tathāpavattā icchāyeva, tasmā 『『saddhammagarutāpaṭipakkhanānattena asaddhammā nānattaṃ gatā』』ti vuttaṃ. Tathā hi cattāro asaddhammā icceva uddiṭṭhā. Asaddhammagarutāti ettha ca purimasmiṃ vikappe 『『na saddhammagarutā』』ti saddhammagarutā na hotīti attho. Dutiyasmiṃ saddhammagarutāya paṭipakkhoti saddhammagarutā eva vā paṭipakkho, tassa nānattena saddhammagarutāpaṭipakkhanānattenāti evamettha attho daṭṭhabbo. Kodhamakkhagarutānañhi saddhammavisesā pavattibhedabhinnā mettā paṭipakkho. Lābhasakkāragarutānaṃ appicchatā santosā. Tena kodhagarutā na saddhammagarutāti kodhagarutā kāyaci saddhammagarutāya paṭipakkhoti ayamattho vutto hoti. Tathā makkhagarutādīsupi. Evañca katvā 『『cattāro saddhammā saddhammagarutā na kodhagarutā…pe… saddhammagarutā na sakkāragarutā』』ti (a. ni. 4.44) āgatatantipi samatthitā bhavati. Lobho na hotīti alobho lubbhanā na hotīti alubbhanāti evamādiko alobhotiādīnaṃ lobhādivisiṭṭho paṭikkhepo 『『phasso phusanā』』tiādikehi visadisabhāvato 『『phassādīhi nānatta』』nti vutto. Phassādīhīti cettha alubbhanādayopi ādi-saddena saṅgahitāti daṭṭhabbaṃ. Lobhādipaṭipakkhenāti 『『lobhapaṭipakkho alobho』』tiādinā yojetabbaṃ. Sesaṃ purimasadisameva. Alobhādosāmohānaṃ vidhuratāya paṭipakkhabhāvena ca labbhamāno aññamaññavisadiso lobhādivisiṭṭhapaṭikkhepabhāvena lobhādipaṭipakkhabhāvena ca viññāyatīti āha 『『alobhā…pe… yojetabba』』nti. Bahūhi pakārehi dīpetabbatthatā mahatthatā. Ādaravasena sotūnaṃ.

1. Yadipi ekasmiṃ khaṇe ekaṃyeva ārammaṇaṃ hoti, chasupi pana ārammaṇesu uppattirahattā 『『tehi vā』』tiādi vuttaṃ. Tassāti sātassa sukhassa. Jātāti etassa atthaṃ dassetuṃ 『『kāraṇabhāvena phassatthaṃ pavattā』』ti vuttaṃ. Idaṃ vuttaṃ hoti – yathā cetasikasātasaṅkhātā somanassavedanā saheva uppajjati, evaṃ tadanurūpaphassasahitā hutvā pavattā tajjāti vuttā. Sādayatīti adhigamāsīsāya anaññaninnaṃ karoti.

這是巴利文的完整中文直譯： 排斥是制止排除,它的差別是排除差別,對正法的尊重的排除是正法尊重排除,以那個正法尊重排除的差別是正法尊重排除差別。那個正法尊重排除差別又被瞋尊重等差別分開,所以說"以瞋尊重等特殊"。被瞋等區別分開的正法尊重的排除制止是瞋等特殊排除。只是瞋尊重等,以它的差別即正法尊重對立差別,即瞋尊重是正法尊重的對立。覆藏、利養、恭敬尊重是正法尊重的對立,所以以正法尊重的對立性差別,非正法尊重雖然以那個性質合為一體但成為差別。因為瞋在義上只是瞋,覆藏是以瞋為主以破壞他人功德行相轉起的不善蘊。對它們的尊重只是以恭敬造作方式的轉起。利養尊重是對四資具的恭敬尊重,是對那些善備的欲得。在那兩者中的恭敬作用是如此轉起的慾望,所以說"以正法尊重對立差別,非正法成為差別"。因此四非法就這樣被列舉。這裡"非正法尊重",在前面選項中"非正法尊重"意思是不成為正法尊重。在第二中是正法尊重的對立,或者只是正法尊重的對立,以它的差別即正法尊重對立差別,這裡應當如此理解意思。因為瞋覆藏尊重的正法特殊以轉起差別區分慈為對立。利養恭敬尊重的是少欲知足。因此瞋尊重不是正法尊重,即瞋尊重是某些正法尊重的對立,說這個意思。在覆藏尊重等中也是如此。這樣做也成就了"四正法是正法尊重非瞋尊重...乃至...正法尊重非恭敬尊重"的聖典傳承。"貪不存在"即無貪是不貪著即不貪著等,無貪等以貪等特殊排除,因為與"觸是觸"等不同性質,所以說"與觸等差別"。這裡"觸等"應當知道以"等"字攝無貪等。"以貪等對立"應當配合為"貪的對立是無貪"等。其餘如前相同。因為無貪無瞋無癡以相反性和對立性而得到,與彼此不同,以貪等特殊排除性和貪等對立性而了知,所以說"無貪...乃至...應當配合"。以多種方式應當顯示義是大義。以恭敬對聽者。 雖然在一個剎那只有一個所緣,但因為在六所緣中無生起,所以說"或以它們"等。"它"即悅的樂。爲了顯示"生"的意思,說"以因性依觸義轉起"。這裡說的是 - 如稱為心悅的喜受俱生,如此伴隨相應觸而轉起稱為同類。"使喜悅"即以證得為首而使不向他處。

5.Na tassā tajjatāti tassā manoviññāṇadhātuyā tassāruppā 『『tassa jātā』』ti vā ubhayathāpi tajjatā na yujjati. Yadipi phasso viññāṇassa visesapaccayo na hoti, tathāpi so tassa paccayo hotiyevāti tassa tajjāmanoviññāṇadhātusamphassajatā vattabbāti codanaṃ sandhāyāha 『『na ca tadevā』』tiādi. Tehi ārammaṇehi jātā tajjāti imināpi atthena tajjā manoviññāṇadhātusamphassajāti vattuṃ na sakkā. Viññāṇassa pana tajjatāpaññatti labbhateva. Tathā hi 『『kiṃ vā etenā』』tiādinā phassādīnaṃ tathā desetabbataṃ āha.

1. Cittassa ārammaṇe ānayanākārappavatto vitakko atthato ārammaṇaṃ tattha ākaḍḍhanto viya hotīti 『『ārammaṇassa ākaḍḍhanaṃ vitakkana』』nti vuttaṃ.

2. Ārammaṇassa anumajjanākārappavatto vicāro tattha paribbhamanto viya samantato caranto viya ca hotīti 『『samantato caraṇaṃ vicaraṇa』』nti vuttaṃ.

11.Tathā avaṭṭhānamattabhāvatoti pāṇavadhādisādhanaavaṭṭhānamattabhāvato, na balavabhāvatoti adhippāyo.

1. Yena dhammena citte ārammaṇaṃ upatiṭṭhati jotati ca, so dhammo upaṭṭhānaṃ jotananti ca vuttoti āha 『『upaṭṭhānaṃ jotanañca satiyevā』』ti.

16.Saṇhaṭṭhenāti sukhumaṭṭhena.

30.Bhāvoti hiriyanaṃ vadati.

33.Nabyāpādetabboti abyāpajja-saddassa kammatthataṃ āha.

42-43. Yadi anavajjadhammānaṃ sīghasīghaparivattanasamatthatā lahutā, sāvajjadhammānaṃ kathanti āha 『『avijjānīvaraṇāna』』ntiādi. Tesaṃ bhāvogarutāti etena satipi sabbesaṃ arūpadhammānaṃ samānakhaṇatte mohasampayuttānaṃ sātisayo dandho pavattiākāroti dasseti. So pana tesaṃ dandhākāro santāne pākaṭo hoti.

44-45. Appaṭighāto avilomanaṃ.

46-47.Kilinnanti avassutaṃ.

50-51.Paccosakkanaṃ māyā yā accasarātipi vuccati. Arumakkhanaṃ vaṇālepanaṃ. Veḷu eva dātabbabhāvena pariggahito veḷudānaṃ nāma.

Niddesavārakathāvaṇṇanā niṭṭhitā.

Koṭṭhāsavārakathāvaṇṇanā

58-

這是巴利文的完整中文直譯： "它不是那個同類"即那個意識界不是那個無色,或者"由它生",兩種方式都不合適稱為同類。雖然觸不是識的特殊緣,但它還是它的緣,所以應當說它是那個同類意識界觸所生,考慮到這個質疑而說"不只是那個"等。以"由那些所緣生為同類"這個意思也不能說是同類意識界觸所生。但識的同類施設是可得的。因此以"或者由此"等說觸等應當如此教導。 心對所緣引導行相轉起的尋在義上好像在那裡拉引所緣,所以說"拉引所緣是尋"。 對所緣細察行相轉起的伺好像在那裡周遍漂流,好像遍處執行,所以說"遍處執行是伺"。 "如此只是住立性"即只是殺生等成就的住立性,意思是不是有力性。 由於說"由此法心中所緣現起照明,那個法是現起照明",所以說"現起照明只是念"。 "以細義"即以微細義。 "性"說是羞恥。 說"不應惱害"是無惱害詞的業義。 42-43. 如果無過失法的迅速迅速轉變能力是輕快性,有過失法如何?所以說"無明障"等。"它們的性是重"由此顯示雖然一切無色法剎那相同,但癡相應的有特殊的遲鈍轉起行相。但它們的遲鈍行相在相續中明顯。 44-45. 無對碰是無違逆。 46-47. "染著"即漏泄。 50-51. 退縮是欺詐,也稱為過度。塗抹是涂覆傷口。竹子本身作為應施捨而被執取稱為竹施。 解說品論釋結束。 部分品論釋 58-

120.Teti phassapañcamakādayo. Saṅgahagamanenevāti sādhāraṇatādinā kenaci sadisatālesena, na phassādayo viya visuṃ dhammabhāvenevāti attho. Tathā avippakiṇṇattāti phassādayo viya sarūpena visuṃ visuṃ avuttattā. Yadipi chandādayo saṅgahasuññatavāresupi sarūpena na vuttā, khandhāyatanadhāturāsīsu pana saṅgahitāyevāti dassetuṃ 『『yasmā panā』』tiādimāha. Taṃniddeseti saṅkhārakkhandhaniddese. Khandhānaṃ dhātāyatanabhāve byabhicārābhāvato akhandhabhāvanivāraṇena anāyatanādhātubhāvanivāraṇampi daṭṭhabbaṃ. Na yevāpanakā ṭhapetabbāti khandhādirāsiantogadhataṃ sandhāya vuttaṃ. Uddesādīsu pana 『『yevāpanātveva vuttānaṃ tesaṃ tathāyeva saṅgaho yutto』』ti aṭṭhakathāyaṃ 『『ṭhapetvā yevāpanake』』ti vuttaṃ. Sarūpena avuttānampi cittuppādapariyāpannānaṃ khandhādibhāvo na vāretabboti na yevāpanakā ṭhapetabbāti vuttanti ubhayesampi adhippāyo veditabbo.

Āhārapaccayasaṅkhātenāti upatthambhakapaccayasaṅkhātena. So ca āhārānaṃ upatthambhakabhāvo pākaṭoti katvā vutto, na janakattābhāvato. Ojaṭṭhamakarūpassa hi vedanādīnañca āhāraṇato tesaṃ janakattaṃ labbhatīti. Yadi upatthambhako idha paccayoti adhippeto, kabaḷīkārāhārassa tāva hotu, itaresaṃ kathanti āha 『『yathā hī』』tiādi . Sahajātādipaccayeti sahajātaaññamaññanissayasampayuttaatthiavigatapaccaye vadati, mahācatukkaṃ vā, ekenākārenāti rūpārūpānaṃ upatthambhakattena upakārakabhāvamāha. So eva ca nesaṃ āharaṇakiccaṃ. 『『Saṅkhārapaccayā viññāṇa』』nti vacanato cetanāya viññāṇassa paccayabhāvo sātisayoti āha 『『viññāṇaṃ visesenā』』ti.

Yathāgatamaggoti vutto kāraṇaphalānaṃ abhedūpacārenāti daṭṭhabbaṃ, nānākkhaṇiko aṭṭhaṅgikamaggo upanissayo etassāti aṭṭhaṅgikamaggūpanissayo. Ariyamaggassa yathāgatamaggapariyāyo vuccamāno tassa yā purimakālabhūtā abhedopacārasiddhā āgamanāvatthā tato nātivilakkhaṇāti imamatthaṃ vibhāvetīti āha 『『pubbabhāga…pe… dīpitā』』ti. Viññāṇassa cittavicittatā vijānanabhāvavisesā evāti āha 『『vijānanameva cittavicittatā』』ti. Vedanākkhandhādīnanti ādi-saddena 『『dvāyatanāni hontī』』tiādīsu vuttamanāyatanādayopi saṅgaṇhāti. Tappaṭikkhepoti tassa jātiniddesabhāvassa paṭikkhepo. Kato hotīti etena āhārindriyajhānamaggaphalahetuyo yattakā imasmiṃ citte labbhanti, te sabbepi 『『eko viññāṇāhāro hotī』』tiādinā avuttāpi atthato vuttāyevāti dasseti. Esa nayo aññatthāpi.

Koṭṭhāsavārakathāvaṇṇanā niṭṭhitā.

Suññatavārādivaṇṇanā

121-145.Yathāvuttesamayeti vuttappakārasamūhe.

146.Ussāhanaṃ pesanaṃ niyojanaṃ.

156-159.Nātisamāhitāyāti nānāvajjanūpacāraṃ sandhāya vadati. Yevāpanakehipi nibbisesataṃ dasseti karuṇāmuditānampi uppajjanato.

Kāyavacīkiriyā kāyavacīpavatti, viññatti eva vā. Asamattabhāvananti pubbabhāgabhāvanamāha.

Kāmāvacarakusalavaṇṇanā niṭṭhitā.

Rūpāvacarakusalaṃ

Catukkanayo

Paṭhamajjhānakathāvaṇṇanā

160.Uttarapadalopaṃkatvā 『『rūpabhavo rūpa』』nti vutto, 『『rūpī rūpāni passati (ma. ni. 2.248; 3.312; dha. sa. 248; paṭi. ma.

這是巴利文的完整中文直譯： "它們"即以觸為第五等。"只以攝取"即以共同性等某些相似方面,意思是不像觸等以別的法性。"如此不散亂"即不像觸等以自性個別地說。雖然欲等在攝取空品中也不以自性說,但顯示在蘊處界聚中被攝取,所以說"因為"等。"在它的解釋"即在行蘊解釋中。因為蘊在處界性中無違背,所以以遮止非蘊性也應當見到遮止非處非界性。"不應安立隨法"是考慮到攝入蘊等聚而說。但在標示等中,"隨法就這樣說的它們如此攝取是合適的",在註釋中說"除了隨法"。應當知道兩者的意思是:不以自性說的也屬於心生起的蘊等性不應遮止,所以說不應安立隨法。 "稱為食緣"即稱為支援緣。那個食的支援性是明顯的而說,不是因為無能生性。因為由於運載色八法和受等而得到它們的能生性。如果這裡意圖支援是緣,段食且如此,其他如何?所以說"如何"等。"俱生等緣"說的是俱生、相互、依止、相應、有、不離緣,或者大四法。"以一行相"說的是色無色的支援性的資助性。那就是它們的運載作用。因為說"緣行識",所以思對識的緣性是殊勝的,所以說"特別是識"。 "如來道"應當見到是說因果不分施設,異時八支道是它的近依,所以是八支道近依。說聖道的如來道異名,顯示它之前時分的不分施設成就的來處狀態與此不太不同,所以說"前分...乃至...顯示"。識的心差別只是了別性差別,所以說"了別就是心差別"。"受蘊等"中的"等"字也攝取"二處"等中說的意處等。"它的排除"即排除它是生解釋。"已作"由此顯示食根禪道果因等在這個心中可得的一切,雖然沒說"一識食"等,但在義上已說。這方法在其他處也是如此。 部分品論釋結束。 空品等釋 121-145. "如所說時"即所說方式的集合。 "鼓勵"即派遣指使。 156-159. "不很等持"說的是關於不同轉向近行。顯示與隨法無差別,因為悲喜也生起。 身語業是身語轉起,或者只是表示。"不圓滿修習"說的是前分修習。 欲界善釋結束。 色界善 四法方式 初禪論釋 做了後分省略而說"色有是色",說"有色見色(中部)

1.209), rūparāgo』』tiādīsu (dha. sa. 363) viyāti daṭṭhabbaṃ. Payogasampāditassa rūpajjhānassa rūpabhavātikkamassapi upāyabhāvato yathā rūpūpapattiyā eva maggoti ayaṃ niyamo na yujjati, evaṃ paccayantaravikalatādīhi rūpūpapattiyā anabhinipphādakassapi atthibhāvato rūpūpapattiyā maggo evāti ayampi niyamo na yujjati. Evañca sati yadeva rūpūpapattiyā nipphādakaṃ, tasseva sampayuttassa rūpāvacarakusalabhāvo, na anabhinipphādakassāti ayamattho āpannoti codanaṃ samuṭṭhāpeti na sabbassa kusalajjhānassātiādinā. Tattha sāmaññasaddopi adhikāravasena visesaniddiṭṭho hotīti 『『kusalajjhānassa maggabhāvo』』ti vuttaṃ.

Rūpūpapattijanakasabhāvo rūpabhavavipaccanasabhāvoti tassapi vipākadhammabhāve satipi sabbakusalākusalasādhāraṇaṃ vipākadhammabhāvasāmaññaṃ 『『vipākadhammabhāvo viyā』』ti udāharaṇabhāvena vuttaṃ. Sāmaññampi hi visesato bhinnaṃ katvā voharīyatīti. Sabbasamānoti rūpūpapattiyā nipphādakassa paccayantaravikalatādīhi anipphādakassa ca sabbassa yathādhigatassa jhānassa sādhāraṇo. Etena uttarapadāvadhāraṇassa pariggahitataṃ dasseti. 『『Ito añño maggo nāma natthī』』ti imināpi sajātiyā sādhāraṇo aññajātivinivattiyā anaññasādhāraṇo imassa jhānassa rūpūpapattiyā upāyabhāvo vuttoti daṭṭhabbaṃ. Itare dve saddhā hirī ca. Yadi paṭipadāya sādhetabbato puggalapubbaṅgamāya desanāya bhāventena samayavavatthānaṃ kataṃ. Paṭipadārahitesu kathanti āha 『『kesañcī』』tiādi. Tattha kesañcīti samathabhāvanāya katādhikārānaṃ. Tesañhi maggādhigamanato pubbe anadhigatajjhānānaṃ paṭisambhidādayo viya maggādhigameneva tāni samijjhanti.

Aññānīti ariyamaggasiddhito aññāni. Tesupīti ariyamaggena siddhattā paṭipadārahitesupi. Nanu ca ariyamaggasiddhassapi āgamanavasena paṭipadā upalabbhatiyeva. Itarathā 『『na kāmāvacaraṃ viya vinā paṭipadāya uppajjatī』』ti , 『『bahutaraṃ lokiyajjhānampi na vinā paṭipadāya ijjhatī』』ti ca vacanaṃ virujjheyyāti? Na, yebhuyyena gahaṇato puggalavisesāpekkhattā ca. Ariyamaggasamijjhanakañhi jhānaṃ kassacideva hoti, tasmā itaraṃ bahutaraṃ lokiyajjhānaṃ puthujjanassa ariyassa ca akatādhikārassa na vinā paṭipadāya sijjhatīti tesaṃ vasena vuttaṃ. Ariyamaggasiddhassapi jhānassa vipākānaṃ viya kusalena ariyamaggena sadisattābhāvato atabbipākattā ca na maggāgamanavasena paṭipadā yujjati, evamassa paṭipadāviraho siddho. Evañca katvā suddhikanavakadesanāpi suṭṭhu nītā hoti. Tathā ca vakkhati lokuttarakathāyaṃ 『『lokiyajjhānampī』』tiādi (dha. sa. mūlaṭī. 277).

Vaṭṭāsayassa visesapaccayabhūtāya taṇhāya tanukaraṇavasena vivaṭṭāsayassa vaḍḍhananti āha 『『taṇhāsaṃkilesasodhanena āsayaposana』』nti. Āsayaposananti ca jhānabhāvanāya paccayabhūtā pubbayogādivasena siddhā ajjhāsayasampadā. Sā pana taṇhupatāpavigamena hotīti āha 『『taṇhāsaṃkilesasodhanenā』』ti.

Thinamiddhādīnanti thinamiddhauddhaccakukkuccavicikicchānaṃ. Pahānanti pahāyakaṃ.

Taṃsadisesūti mahaggatabhāvādinā paṭhamajjhānasamādhisadisesu.

這是巴利文的完整中文直譯： 應當如同"有色貪"等看待。已修習的色界禪的色有超越,因為是方法,所以道不應只限於色界生。同樣,因為資具差異等不能成就色界生,所以道也不應只限於此。這樣的話,只有成就色界生的,才有相應的色界善,不成就的沒有,這個意思引發質疑,不是一切善禪。在這裡,共相詞也因為章義而特別指示,所以說"善禪的道性"。 色界生能生的本性是色有成熟的本性,所以即使在異熟法性中,也有一切善不善共同的異熟法性共相"如異熟法性"為例而說。因為共相也是從特殊分別而宣說。"一切相同"即對色界生能成就的和不能成就的一切如所得的禪是共同的。這顯示了後分限定的把握。"除此無別的道"也顯示這個禪對色界生是方法,對同類是共同,對異類是不共。其他兩個是信和慚。如果以行道應成就,以個人為先導的教說而修習,就確定了時機。對於無行道者如何說?所以說"某些"等。在那裡"某些"是指已為止觀修習而作準備的。因為在獲得道之前,未獲得的禪如同以道獲得般,那些也成就。 "其他"即非聖道已成就。"在那些中"即因聖道已成就,在無行道者中。難道不是聖道已成就時,以來源方式行道也確實可得嗎?否則"不像欲界無行道不生"、"大部分世間禪也不無行道成就"的說法豈不相違?不,因為主要是執取和依賴特殊個人。聖道成就的禪只是某人的,所以其餘大部分世間禪對於凡夫和未作準備的聖者不無行道不成就,是依他們而說。即使聖道已成就的禪,因為與善聖道無相似性,非彼異熟,所以不應以道來源方式有行道,這樣它的行道隔絕就成立了。這樣做純凈九遍也很好引導。在世出世間論中也將這樣說。 輪迴意圖的特殊緣起渴愛以細微方式增長出離意圖,所以說"以渴愛煩惱清凈資養意圖"。資養意圖是以禪修為緣,以先前修習等方式成就的意樂圓滿。它以斷除渴愛熱惱而成,所以說"以渴愛煩惱清凈"。 "昏沉等"即昏沉、睡眠、掉舉、惡作、疑。"斷"即所斷。 "類似它"即以大隨行等與初禪等持相似。

Pītisukhavantaṃ jhānaṃ pītisukhanti vuttaṃ yathā arisasoti dassento 『『pītisukha…pe… akāro vutto』』ti āha. Maggassapi vā nibbānārammaṇato tathalakkhaṇūpanijjhānatā yojetabbā. Asammosadhammanti avināsabhāvaṃ.

Dutiyajjhānakathāvaṇṇanā

161-162. Diṭṭhādīnavassa taṃtaṃjhānakkhaṇe anuppajjanadhammatāpādanaṃ vūpasamanaṃ virajjanaṃ pahānañcāti idhādhippetavitakkādayoyeva jhānaṅgabhūtā tathā karīyanti, na taṃsampayuttaphassādayoti vitakkādīnaṃyeva vūpasamādivacanaṃ ñāyāgataṃ. Yasmā pana vitakkādayo viya taṃsampayuttadhammāpi etena etaṃ oḷārikanti diṭṭhādīnavā eva, tasmā avisesena vitakkādīnaṃ taṃsahajātānañca vūpasamādike vattabbe vitakkavicārādīnaṃyeva vūpasamādikaṃ vuccamānaṃ 『『adhikavacanamaññamatthaṃ bodhetī』』ti kiñci visesaṃ dīpetīti taṃ dassento 『『yehi vitakkavicārehī』』tiādimāha. Visuṃ visuṃ ṭhitānipi vitakkavicārasamatikkamavacanādīni paheyyaṅganiddesatāsāmaññena cittena samūhato gahetvā avayavena samudāyopalakkhaṇaṃ katanti dassento 『『tesaṃ…pe… taṃ dīpakanti vutta』』nti āha. Idāni avayavena samudāyopalakkhaṇaṃ vinā vitakkavicāravūpasamavacanena pītivirāgādivacanānaṃ savisaye samānabyāpārataṃ dassento 『『atha vā』』tiādimāha.

Tasmiṃ dassiteti 『『yā saddhā saddahanā』』tiādinā jhānavibhaṅge sampasādane dassite. Samānādhikaraṇaniddesenevāti tattheva vibhaṅge uddesapaduddhārādīsu saddhājhānānaṃ 『『sampasādana』』nti ekādhikaraṇatāvacaneneva.

Oḷārikaṅgamukhena 『『tadanudhammatā satī』』ti vuttāya taṃtaṃjhānanikantiyā vikkhambhanaṃ vitakkavicāravūpasamavacanādīhi pakāsitanti āha 『『taṇhāppahānaṃ etesaṃ vūpasamana』』nti (vibha. 799). Yato vitakkavicāresu virattabhāvadīpakaṃ vitakkavicāravūpasamavacananti tadubhayābhāvadīpanaṃ puna katanti dassetuṃ 『『ye cā』』tiādi vuttaṃ.

Tatiyajjhānakathāvaṇṇanā

163.Vīriyaṃ upekkhāti vuttaṃ 『『paggahaniggahesu byāpārākaraṇena upekkhiyatī』』ti. Gahaṇe majjhattabhāvena saṅkhāre upekkhatīti saṅkhārupekkhā, tathāpavattā vipassanā paññā. Tassā pana visayato pabhedo 『『aṭṭha saṅkhārupekkhā』』tiādinā (paṭi. ma. 1.57) yassaṃ pāḷiyaṃ vutto, taṃ pāḷisesaṃ dassento 『『paṭhamajjhāna』』ntiādimāha. Tattha uppādanti purimakammapaccayā idha uppattiṃ. Pavattanti tathā uppannassa pavattiṃ. Nimittanti sabbampi saṅkhāragataṃ nimittabhāvena upaṭṭhānato. Āyūhananti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ. Paṭisandhinti āyatiṃ upapattiṃ. Gatinti yāya gatiyā sā paṭisandhi hoti. Nibbattinti khandhānaṃ nibbattanaṃ. Upapattinti 『『samāpannassa vā upapannassa vā』』ti evaṃ vuttaṃ vipākappavattiṃ. Jātinti jarādīnaṃ paccayabhūtaṃ bhavapaccayā jātiṃ. Jarāmaraṇādayo pākaṭā eva. Ettha ca uppādādayo pañceva saṅkhārupekkhāñāṇassa visayavasena vuttā, sesā tesaṃ vevacanavasena. 『『Nibbatti jātī』』ti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ. 『『Gati upapatti cā』』ti idaṃ dvayaṃ pavattassa. Jarādayo nimittassāti.

Bhūtassāti khandhapañcakassa. Etehīti jhānacittasamuṭṭhitarūpehi.

Catukkanayavaṇṇanā niṭṭhitā.

Pañcakanayavaṇṇanā

這是巴利文的完整中文直譯： 有喜樂的禪稱為喜樂,如同有痔瘡的,所以說"喜樂...乃至...音說"。或者道也應配合以涅槃為所緣而如實相觀察。"不忘失法"即不壞失性。 第二禪論釋 161-162. 見到過患而使它們在各禪那剎那不生的狀態,是寂靜、離欲、斷除,這裡意指作為禪支的尋等如此作,不是相應的觸等,所以說尋等的寂靜等是合理的。因為如同尋等,相應法也因此是粗重而見到過患,所以當說尋等和俱生法的寂靜等時,只說尋伺等的寂靜等,顯示"增語表示另一意義",顯示某些差別,所以說"以這些尋伺"等。雖然超越尋伺等的說法各自安立,但以應斷支說明的共相以心總體把握,以部分表徵整體而說"它們...乃至...顯示那個"。現在顯示不用部分表徵整體,以尋伺寂靜說和離喜等說在自己境界中有相同作用,所以說"或者"等。 "在那裡顯示"即如"信是信解"等在禪分別中顯示遍凈。"只以同位格說明"即在那裡分別中標示語分解等中,信和禪以"遍凈"說為同一所依。 以粗重支門說"隨順它的念",以尋伺寂靜等說顯示鎮伏各禪那愛著,所以說"斷愛是它們的寂靜"。因為尋伺寂靜說顯示對尋伺的離欲,所以再說顯示兩者都不存在,爲了顯示這個而說"和那些"等。 第三禪論釋 說"精進是舍",因為"在策勵和抑制中不作功用而舍"。以中性取諸行而舍是行舍,如此轉起的觀智慧。它的差別從境界說為"八種行舍"等的聖典余文,顯示說"初禪"等。其中"生"是依前業緣在此生起。"轉起"是如此生起的轉起。"相"是一切行聚因為現起為相。"造作"是未來結生因的業。"結生"是未來生起。"趣"是以什麼趣而有那個結生。"出生"是諸蘊的出生。"投生"是如"已得或已生"所說的異熟轉起。"生"是作為老等緣的緣于有的生。老死等是明顯的。這裡生起等五種依行舍智的境界而說,其餘依它們的同義語。因為"出生生"這兩個是生起和結生的同義語。"趣和投生"這兩個是轉起的。老等是相的。 "已生"即五蘊。"以這些"即以禪心所生色。 四法方式釋結束。 五法方式釋

167.Ākārabhedanti ākāravisesaṃ. Anekākārā hi dhammā, te ca niravasesaṃ yāthāvato bhagavatā abhisambuddhā. Yathāha – 『『sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī』』ti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. 3.5). Dutiyajjhānapakkhikaṃ na paṭhamajjhānapakkhikanti adhippāyo. Tenevāha 『『paṭhamajjhānameva hī』』tiādi. Atthato hi catukkapañcakanayā aññamaññānuppavesino. Pañcakanaye dutiyajjhānaṃ kiṃ savicāratāya paṭhamajjhānapakkhikaṃ udāhu avitakkatāya dutiyajjhānapakkhikanti siyā āsaṅkāti tadāsaṅkānivattanatthamidaṃ vuttaṃ. Kasmātiādinā tattha kāraṇamāha. Suttantadesanāsu ca dutiyajjhānameva bhajantīti sambandho. Ca-saddena na kevalaṃ idheva, atha kho suttantadesanāsupīti desanantarepi yathāvuttajjhānassa paṭhamajjhānapakkhikattābhāvaṃ dasseti. Idāni bhajanampi dassetuṃ 『『vitakkavūpasamā』』tiādi vuttaṃ. Tena suttantepi pañcakanayassa labbhamānataṃ dasseti.

Nanu ca suttante cattāriyeva jhānāni vibhattānīti pañcakanayo natthiyevāti? Na, 『『savitakkasavicāro samādhī』』tiādinā samādhittayāpadesena pañcakanayassa labbhamānattā. Catukkanayanissito pana katvā pañcakanayo vibhattoti tatthāpi pañcakanayo niddhāretabbo. Vitakkavicārānaṃ vūpasamāti hi vitakkassa vicārassa vitakkavicārānañca vitakkavicārānanti sakkā vattuṃ. Tathā avitakkaavicārānanti ca vinā saha ca vicārena vitakkappahānena avitakkaṃ saha vinā ca vitakkena vicārappahānena avicāranti avitakkaṃ avicāraṃ avitakkaavicārañcāti vā tividhampi sakkā saṅgaṇhituṃ.

Dutiyanti ca vitakkarahite vitakkavicāradvayarahite ca ñāyāgatā desanā. Dutiyaṃ adhigantabbattā vicāramattarahitepi dvayappahānādhigatasamānadhammattā. Evañca katvā pañcakanayaniddese dutiye vūpasantopi vitakko taṃsahāyavicārāvūpasamena na sammāvūpasantoti vitakkavicāradvayarahite viya vicāravūpasameneva tadupasamaṃ sesadhammasamānatañca dassentena 『『vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ tatiyaṃ jhānaṃ upasampajja viharatī』』ti tatiyaṃ catukkanaye dutiyena nibbisesaṃ vibhattaṃ. Duvidhassapi sahāyavirahena aññathā ca vitakkappahānena avitakkattaṃ samādhijaṃ pītisukhattañca samānanti samānadhammattāpi dutiyanti niddeso. Vicāramattampi hi vitakkavicāradvayarahitaṃ viya 『『yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti avitakkavicāramattaṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharatī』』ti avitakkaṃ samādhijaṃ pītisukhanti vibhattaṃ. Paṭhamajjhāne vā sahacārīsu vitakkavicāresu ekaṃ atikkamitvā dutiyampi tatraṭṭhameva dosato disvā ubhayampi sahātikkamantassa pañcakanaye tatiyaṃ vuttaṃ tatiyaṃ adhigantabbattā. Paṭhamato anantarabhāvena panassa dutiyabhāvo ca uppajjati. Kasmā panettha sarūpato pañcakanayo na vibhattoti? Vineyyajjhāsayato. Yathānulomadesanā hi suttantadesanāti.

Paṭipadācatukkādivaṇṇanā

176-

這是巴利文的完整中文直譯： "行相差別"即行相特殊。法有多種行相,世尊如實完全證悟它們。如說:"一切法以一切行相現起于佛世尊的智門"。意思是屬於第二禪的不是屬於初禪的。因此說"只是初禪"等。因為在義上四法和五法方式互不交叉。在五法方式中第二禪是否因為有伺而屬於初禪,還是因為無尋而屬於第二禪,可能有疑慮,爲了去除那個疑慮而說這個。以"為什麼"等說其中的原因。連結"在諸經教中也屬於第二禪"。以"及"字顯示不僅在這裡,而且在諸經教中等其他教說中,如所說禪也不屬於初禪。現在爲了顯示屬於而說"尋寂靜"等。由此顯示在經中也得到五法方式。 難道不是在經中只分別四禪,所以五法方式根本不存在嗎?不是,因為以"有尋有伺定"等三定表示而得到五法方式。但是依四法方式而分別五法方式,所以在那裡也應當確定五法方式。因為"尋伺寂靜"可以說是尋的、伺的、尋伺的尋伺。同樣"無尋無伺"也可以攝取無伺地尋斷而無尋、無尋地伺斷而無伺、無尋無伺三種。 "第二"是對無尋和無尋伺二者的如理教說。因為應得第二,即使只無伺也因斷二者而得同等法。這樣在五法方式解釋中第二,雖然尋已寂靜,但因不寂靜伴隨的伺而不正寂靜,所以如同在無尋伺二者中,只以伺寂靜而顯示它的寂靜和其餘法相同,所以在四法方式中說第三與第二無差別:"由於尋伺寂靜,內心遍凈,心一境性,無尋無伺,具足由定生起的喜樂,住于第三禪"。因為以兩種方式失去伴隨和以其他方式斷尋而成為無尋,由定生起喜樂也相同,所以因同等法而說為第二。因為只有伺如同無尋伺二者,所以說:"在何時修習色界生之道,具足無尋只有伺,由定生起喜樂的第二禪而住",分別為無尋由定生起喜樂。或者在初禪中,對俱行的尋伺超越一個,見第二也住在那裡有過患,超越兩者,在五法方式中說第三,因為應得第三。因為從第一無間而生起,所以它也成為第二。為什麼這裡不直接分別五法方式?因為所化機的意樂。因為經教是隨順教說。 行道四法等釋 176-

180.Tadanurūpatāti tassa paṭhamādijjhānassa anurūpasabhāvā. Yathāladdhajjhānaṃ santato paṇītato disvā assādayamānā nikanti taṃsampayuttā khandhā vā tadārakkhabhūtā satiyeva vā tassa jhānassa anucchavikatāya 『『tadanudhammatā satī』』ti vuttāti. Kadācīti yadā paṭhamaṃ adhigantvā yathānisinnoyeva vinā payogantaraṃ dutiyādīni adhigacchati, īdise kāleti attho.

1. Kusalajjhānassa adhigatattā 『『sekkhā』』ti vuttaṃ. Na hi te uppādenti nāmāti ariyamaggakkhaṇe rūpāvacarajjhānānaṃ anuppajjamānataṃ sandhāyāha.

Kasiṇakathāvaṇṇanā

203.Āruppapādakatāca dassitā vinā abhāvato. Na hi tesaṃ āruppapādakatāya vinā nirodhapādakatā atthīti. Nimminituṃ icchitassa vatthuno nimmānavasena khippaṃ nisanti nisāmanaṃ ālocanaṃ adhigamo etassāti khippanisanti. Tabbhāvo 『『khippanisantibhāvo』』ti āha 『『khippadassanaṃ khippābhiññatā』』ti.

Kasiṇakathāvaṇṇanā niṭṭhitā.

Abhibhāyatanakathāvaṇṇanā

這是巴利文的完整中文直譯： "隨順性"即那個初禪等的隨順自性。見到已得禪是寂靜殊勝而享受的愛著或相應蘊,或者作為它守護的念,因為適合那個禪,所以說"隨法念"。"有時"即當先得到初禪后,如坐著一樣不用其他加行而得到第二等時,意思是在這樣的時候。 因為已得善禪而說"有學"。說"他們不生起"是指在聖道剎那不生起色界禪。 遍處論釋 顯示無色為基礎,因為離此不存在。因為沒有離它們作無色基礎而作滅盡基礎。快速認識即想要所化現事物以化現方式而迅速觀察思惟獲得,所以是快速認識。它的性質說"快速認識性",說"快速見是快速通"。 遍處論釋結束。 勝處論釋

1. Paṭibhāganimittabhūtaṃ kasiṇārammaṇasaṅkhātaṃ āyatanaṃ kāraṇaṃ etassāti kasiṇāyatanaṃ, jhānaṃ. Atha vā ārammaṇassa anavasesapharaṇaṭṭhena kasiṇañca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato manāyatanadhammāyatanabhāvato cāti sasampayuttaṃ jhānaṃ kasiṇāyatanaṃ. Tenevāha 『『satipi abhibhāyatanānaṃ kasiṇāyatanatte』』ti. Bhāvanāya nimittaṃ bhāvanānimittaṃ, ārammaṇassa parittappamāṇatā suvisuddhanīlāditā ca, tadeva nānattaṃ. Bhāvanā eva vā pubbabhāgabhūtā bhāvanānimittaṃ, tassa nānattaṃ bhāvanānimittanānattaṃ. Pubbabhāgabhāvanā hi yathāvuttavisese ārammaṇe pavattiākāravisesato nānāsabhāvāti. Kasiṇanimittassa abhibhavanakabhāvanānimittanānattaṃ kasiṇa…pe… nānattaṃ, tatoti yojetabbaṃ.

Ettha ca purimāni cattāri abhibhāyatanāni bhūtakasiṇārammaṇāni, bhūtakasiṇesu ca yaṃ suvaṇṇaṃ dubbaṇṇanti ca na sakkā vattuṃ. Tattha pavattitāni sabbattha vā vaṇṇābhogarahitena pavattitāni paṭhamatatiyābhibhāyatanānīti dutiyacatutthāni vaṇṇakasiṇārammaṇāni. Yadi evaṃ dutiyacatutthehi pañcamādīnaṃ ko visesoti 『『pañcamādīni vaṇṇato ramaṇīyatarāni, na tathā itarānī』』ti vadanti. Purimānipi cattāri aṭṭha kasiṇārammaṇāneva, tasmā taṃ nesaṃ matimattaṃ 『『aṭṭhasu kasiṇesū』』ti vuttattā. Vimokkhesu ca paṭhamadutiyavimokkhā aṭṭha kasiṇārammaṇā. Tatiyo vaṇṇakasiṇārammaṇo. Paṭhamadutiyāpi vā vaṇṇakasiṇārammaṇā eva 『『bahiddhā nīlakasiṇādirūpāni jhānacakkhunā passatī』』ti vuttattā. Ārammaṇamanuññatāya hi tattha aniggatitabhāvena tesaṃ pavattīti. Evaṃ sante tatiyassa itarehi ko visesoti? Subhākārābhogo. Tatiyo eva hi subhanti ābhujanavasena pavattati, na itareti.

Ñāṇaṃ appanāpaññā. Vijjamānepīti api-saddena avijjamānepīti dasseti. Parittappamāṇatā abhibhavanassa kāraṇaṃ imesu catūsu abhibhāyatanesūti adhippāyo. Nanu ca sabbattha 『『suvaṇṇadubbaṇṇānī』』ti vacanato vaṇṇābhogasahitāniyeva gahitānīti? Na gahitānīti dassento 『『tattha cā』』tiādimāha. Tatthāti āgamesu. Tathā appamāṇānīti vaṇṇābhogarahitāni ca sabbāni appamāṇāni suvaṇṇadubbaṇṇānīti attho. Yadi evaṃ kathaṃ visiṭṭhānaṃ vaṇṇābhogena rahitānaṃ sahitānañca ekajjhaṃ manasi karoti? Na ekajjhaṃ, visuṃyeva pana tesu manasikāro. Yadi visuṃ kathamekanti? Parittabhāvasāmaññato. Yadi evaṃ 『『suvaṇṇadubbaṇṇaggahaṇaṃ atiricchatī』』ti, nātiricchatīti dassento 『『atthi hi eso pariyāyo』』tiādimāha. Tattha yadidaṃ vaṇṇābhogajanitaṃ visesaṃ aggahetvā parittasāmaññena ekattaṃ netvā 『『parittāni abhibhuyyā』』ti vatvā puna tadantogadhadhammappabhedaṃ vineyyavasena dassetuṃ 『『tāni ce kadāci vaṇṇavasena ābhujitāni honti suvaṇṇadubbaṇṇāni abhibhuyyā』』ti vattabbatāya vaṇṇābhogarahitāni sahitāni ca visuṃ manasi katvā ubhayatthāpi vaṇṇābhogarahitaparittābhibhavane taṃ sahitaparittābhibhavane ca parittābhibhavanassa sāmaññaṃ gahetvā ekanti vacanaṃ, eso pariyāyo vijjatīti ayamadhippāyo.

這是巴利文的完整中文直譯： 以遍相所成的稱為遍處所緣的處為因的是遍處,即禪。或者以所緣遍滿無餘之義為遍,它是處因為對修行者是殊勝樂的所依,是意處法處,所以與相應法的禪是遍處。因此說"雖然勝處也是遍處"。修習的相是修習相,所緣的小量性和清凈青等性,那就是差別。或者只是前分的修習是修習相,它的差別是修習相差別。因為前分修習對如所說的特殊所緣以轉起行相特殊而有不同自性。應連線"遍相的克服修習相差別是遍...乃至...差別,從那裡"。 在這裡前四勝處是大種遍所緣,在大種遍中不能說好色壞色。在那裡轉起或者在一切處以離色受用而轉起的是第一第三勝處,所以第二第四是色遍所緣。如果這樣,第五等與第二第四有什麼差別?說"第五等在色上更可愛,其他不如此"。前四也是八遍所緣,所以那是他們的想法而已,因為說"在八遍中"。在解脫中第一第二解脫是八遍所緣。第三是色遍所緣。或者第一第二也只是色遍所緣,因為說"以禪眼見外部青遍等色"。因為以所緣可意性,它們以不出去性而轉起。如此,第三與其他有什麼差別?是凈相思惟。因為只有第三以凈的思惟方式轉起,其他不是。 智是安止慧。"即使存在"以"即使"字顯示"即使不存在"。小量性是克服的因在這四個勝處中的意思。難道不是在一切處因為說"好色壞色"而攝取有色受用嗎?顯示不攝取而說"在那裡"等。"在那裡"即在聖典中。"如此無量"即離色受用和一切無量是好色壞色的意思。如果這樣,怎麼對殊勝的離色受用者和有者一起作意?不是一起,而是對它們各別作意。如果各別,怎麼是一?因為小性共同。如果這樣,"攝取好色壞色就多餘",顯示不多餘而說"因為有這個方式"等。在那裡,不取由色受用生的差別,以小性共同導向一性而說"克服小"后,再爲了顯示所化機而顯示其中攝含的法差別而說"如果它們有時以色方式思惟,克服好色壞色",因為應當說由離色受用和有色受用分別作意,在兩處克服離色受用的小和克服有色受用的小,取克服小的共同而說是一,這個方式存在,這是意思。

Evaṃ suttantābhidhammapāṭhavisesato aṭṭhakathāya virodhābhāvaṃ dassetvā idāni suttantābhidhammapāṭhānaṃ avirodhaṃ adhippāyavibhāvanena dassetuṃ 『『tatthacā』』tiādimāha. Evaṃ abhidhamme vaṇṇābhogarahitāni sahitāni ca visuṃ vuttāni. Suttante pana 『『ubhayāni ekajjha』』nti vuttaṃ, taṃ kathaṃ viññāyatīti āha 『『tadeta』』ntiādi. Tattha āgatassāti suttante āgatassa. Tattha hi 『『ajjhattaṃ rūpasaññī』』ti āgataṃ. Avacanatoti abhidhamme avacanato. Yadipi vimokkhā visuṃ desitā, kasiṇāyatanabhāvo viya pana abhibhāyatanānaṃ vimokkhakiccatāpi atthīti abhibhāyatanavimokkhānaṃ idhāpi saṅkaro dunnivāroti codanaṃ manasi katvā āha 『『sabbavimokkhakiccasādhāraṇavacanabhāvato』』ti. Tena yathā abhibhāyatanadesanāyaṃ abhibhāyatanakiccāni niravasesato vuttāni, evaṃ vimokkhadesanāyaṃ vimokkhakiccānīti idha tesaṃ asaṅkaroyevāti dasseti.

Ye ca yathāvuttaṃ vavatthānaṃ na sampaṭicchanti, tehi suttantābhidhammapāṭhabhede aññaṃ kāraṇaṃ vattabbaṃ siyā. Kimettha vattabbaṃ, nanu aṭṭhakathāyaṃ 『『kasmā pana yathā suttante』』tiādiṃ vatvā 『『ajjhattarūpānaṃ anabhibhavanīyato』』ti kāraṇaṃ vuttanti. Na taṃ tassa kāraṇavacananti dassento 『『ajjhattarūpāna』』ntiādimāha. Tattha yanti idha suttante ca 『『bahiddhā rūpāni passatī』』ti (a. ni. 8.65) vuttavacanaṃ sandhāyāha. Bahiddhā rūpāniyeva hi abhibhavanīyānīti. Aññahetukanti desanāvilāsato aññaṃ abhibhavanīyahetu etassāti aññahetukaṃ. Ajjhattaarūpasaññitāya eva, na suttante viya ajjhattarūpasaññitāya cāti attho. Avibhūtattāti idaṃ ñāṇuttarānaṃ saha nimittuppādanena appanānibbattanaṃ ārammaṇassa abhibhavo na suṭṭhu vibhūtabhāvamantarena sambhavatīti katvā vuttaṃ. Nanu ca aṭṭhakathāyaṃ pāṭhadvayavisesassa desanāvilāso kāraṇabhāvena vuttoti āha 『『desanāvilāso ca yathāvuttavavatthānavasena veditabbo』』ti. Desanāvilāso hi nāma vineyyajjhāsayānurūpaṃ vijjamānasseva pariyāyassa vibhāvanaṃ na yassa kassacīti. Tattha ca 『『pariyāyadesanattā』』tiādinā vuttappakāravavatthānaṃ desanāvilāsanibandhanamāha. Tathā ceva hi purato desanāvilāso vibhāvito.

Abhibhāyatanakathāvaṇṇanā niṭṭhitā.

Vimokkhakathāvaṇṇanā

248.Tanti 『『sasantatipariyāpannarūpa』』nti vuttakesādivaṇṇamāha. Taṃ pana yasmā khalamaṇḍalādi viya paramparāya jhānassa kāraṇaṃ, tasmā 『『jhānassa hetubhāvenā』』ti āha. Yenāti yathāvuttarūpavisesena. Visiṭṭhenāti atisayappattena 『『rūpūpapattiyā』』tiādīsu (dha. sa. 160 ādayo; vibha. 625) viya uttarapadalopena 『『rūpa』』nti vuttena rūpajhānena. 『『Visiṭṭhenā』』ti iminā hi atisayarūpayutto rūpīti vuttoti dasseti. 『『Paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇa』』ntiādinā (dha. sa. 499) jhānānameva kasiṇabhāvena pavattā. Sutte ārammaṇānaṃ kasiṇabhāvena pavattā 『『pathavīkasiṇameko sañjānātī』』tiādinā (dī. ni. 3.360; a. ni. 10.25).

Vimokkhakathāvaṇṇanā niṭṭhitā.

Brahmavihārakathāvaṇṇanā

這是巴利文的完整中文直譯： 如此從經典阿毗達摩文句的特殊性顯示註釋無矛盾后,現在以意圖闡明經典阿毗達摩文句的無矛盾而說"在那裡"等。如此在阿毗達摩中離色受用的和有的各別說。但在經典中說"兩者一起",那如何了知?說"這"等。在那裡來的即在經典中來的。在那裡確實來"內心色想"。不說即在阿毗達摩中不說。雖然解脫各別宣說,但像遍處性,勝處解脫的功用也存在,所以勝處解脫在這裡混雜難以遮止,考慮這個譴責而說"一切解脫功用共同說性"。由此如勝處宣說中勝處功用無餘說,解脫宣說中解脫功用,在這裡它們無混雜,這樣顯示。 那些不接受如所說的決定者,對經典阿毗達摩文句差別可能說另一個原因。這裡說什麼?不是在註釋中說"為什麼如經典"等,並說"因為內部色不可克服"的原因嗎?顯示那不是它的原因說"內部色"等。在那裡"它"即在這經典中"外部色見"的已說語言。因為只有外部色可以克服。另一因即從教說遊戲性另一克服因。意思是隻因內部色想,不像經典中內部色想。未顯明即對於超勝智與相生起,所緣克服不在完全顯明間隔中成立。難道不是在註釋中文句二重性的教說遊戲性作為原因說嗎?說"教說遊戲性應當依如所說決定而了知"。教說遊戲性確實是隨順所化機意樂存在的方式的闡明,不是任何人的。在那裡以"方式教說性"等說明如所說的特定決定是教說遊戲性的根源。如此前面已闡明教說遊戲性。 勝處論釋結束。 解脫論釋 這即說"攝屬連續色"等的頭髮等色。因為它像麥場圓盤等是禪的因,所以說"作為禪的因"。以什麼?以如所說的色特殊。以殊勝即超勝達到的,如在"色界生"等中以後續省略說"色"。以"殊勝"顯示與超勝色相應的是色的。以"初禪住地方界遍"等禪本身以遍處性轉起。在經典中以所緣遍處性轉起,如"一個了知地遍"等。 解脫論釋結束。 梵住論釋

1. Aññāṇasampayuttāpi vā upekkhāvedanā aññāṇupekkhā, upekkhāti aññāṇasampayuttā upekkhāvedanā, aññāṇupekkhātipi etāsaṃyeva nāmanti (vibha. aṭṭha. 947) hi sammohavinodaniyaṃ vakkhatīti. Appaṭibhāganimittattepi ekaṃ katipaye vā satte odissa pavattā paricchinnarūpādiupādānavisaye pavattattā kathamappamāṇagocarāti āha 『『na ca sammutisaccavasenā』』tiādi. Evampi yathā natthi sattā opapātikāti sattavasena pavattāyapi micchādiṭṭhiyā saṅkhārārammaṇatā vuccati upādānavasena, evaṃ sattavasena pavattānampi mettādīnaṃ saṅkhārārammaṇatāpi siyāti ce? Na, aparāmasanavasena pavattānaṃ mettādīnaṃ saupādānaggahaṇāsambhavatoti dassento āha 『『aparāmāsā』』tiādi.

Brahmavihārakathāvaṇṇanā niṭṭhitā.

Asubhakathāvaṇṇanā

1. 『『Ekāhamataṃ vā dvīhamataṃ vā』』tiādinā (dī. ni. 2.379; ma. ni. 1.112) vuttāsu navasu sivathikāsu vaṇṇavasena pavattajjhānaṃ sivathikāvaṇṇajjhānaṃ. Nanu cetassa vaṇṇakasiṇehi gahaṇaṃ yuttaṃ, na asubhehīti? Na, sivathikāvaṇṇaṃ upamaṃ katvā attano kāye paṭikūlattaṃ amuñcitvāva vaṇṇavasena pavattanato . Tenevāha 『『paṭikūlamanasikārasāmaññenā』』ti. Ayamattho sivathikāvaṇṇajjhānassāti etthāpi yojetabboti vibhāvento 『『tampī』』tiādimāha.

Asubhakathāvaṇṇanā niṭṭhitā.

Rūpāvacarakusalavaṇṇanā niṭṭhitā.

Arūpāvacarakusalakathāvaṇṇanā

265.Rūpanimittanti rūpahetu rūpādhikaraṇaṃ. Rūpārūpanimittesūti rūpadhammesu ca pathavīkasiṇādinimittesu ca. Tadārammaṇajjhānesūti ettha taṃ-saddena rūpanimittaṃ paccāmasati rūpampi vā rūpadhammārammaṇānampi rūpāvacarajjhānānaṃ sambhavato. Rūpādīsūti rūpārūpanimittatadārammaṇajjhānesu rūpapaṭibaddhadhammesu ca. Anāvajjitukāmatādināti ādi-saddena asamāpajjitukāmatādiṃ saṅgaṇhāti.

Cutito uddhaṃ uppattirahānaṃ…pe… anuppattidhammatāpādanena samatikkamoti etena samatikkamitabbattena rūpāvacarakusalānaṃ rūpāvacaravipākakiriyehi visesābhāvaṃ dasseti anadhigatabhāvato. Yesañhi rūpasaññādīnaṃ arūpabhāvanāya samatikkamādiko labbhati, te dassetuṃ 『『arūpabhāvanāya abhāve cutito uddhaṃ uppattirahāna』』nti vuttanti. Yāti ekantarūpanissitā avasiṭṭhaparittavipākasaññādayo.

Āneñjasantasamāpattisukhānubhavanabhavavisesūpapajjanādayo āruppasamāpattīnaṃ atthāti āha 『『rūpasaññā…pe… na attho』』ti.

Idha ugghāṭitakasiṇavasena parittānantatā hoti nippariyāyadesanattāti adhippāyo. Yadi evaṃ parittakasiṇugghāṭite kathamākāsānañcāyatanavacananti? Tatthāpi anantapharaṇasabbhāvato. Tenevāha 『『anantapharaṇatāsabbhāve』』ti. Yadi sabbattha anantapharaṇatā atthi, atha kasmā 『『ananto ākāso』』ti na vuttanti āha 『『samayavavatthāpanā』』tiādi. Tattha paṭipattīti jhānabhāvanākāramāha.

1. Ugghāṭabhāvo ugghāṭimaṃ. Yathā pākimaṃ.

這是巴利文的完整中文直譯： 或者與無知相應的舍受是無知舍,舍即與無知相應的舍受,這些也稱為無知舍,因為在《遣除迷惑》中將說。雖然無對相,但對一個或少數有情而轉起,因為在限定色等取的境界中轉起,怎麼是無量行境?所以說"不以世俗諦"等。如此也好,如同"無有化生有情"這樣以有情方式轉起的邪見說是以取方式緣於行,如此以有情方式轉起的慈等也可能緣於行?不是,顯示以無執取方式轉起的慈等不可能有取的把握,所以說"無執取"等。 梵住論釋結束。 不凈論釋 "死一日或死二日"等所說的九個墓地,以色方式轉起的禪是墓地色禪。難道這不應與色遍攝取,而不是與不凈?不是,因為以墓地色為譬喻而不捨自身的厭惡性而以色方式轉起。因此說"以厭惡作意共同性"。顯示這個意思在墓地色禪中也應配合而說"它也"等。 不凈論釋結束。 色界善論釋結束。 無色界善論釋 "色相"即色因色處。"在色無色相中"即在色法和地遍等相中。"在緣彼禪中"這裡"彼"字指色相或者色,因為也有緣色法的色界禪存在。"在色等"即在色無色相緣彼禪和結縛於色的法中。"以不轉向欲等"以"等"字攝取不入定欲等。 死後以上無生...乃至...引導不生法性的超越,由此超越性顯示色界善與色界異熟和唯作無差別,因為未證得。因為以無色修習得色想等的超越等,爲了顯示它們而說"無色修習不存在則死後以上無生"。"它們"即唯依於色的餘下有限異熟想等。 無動寂靜定樂經驗和特殊有生起等是無色定的義,所以說"色想...乃至...非義"。 這裡依已除遍方式有限無限性是無方便教說的意思。如果這樣,在已除有限遍時如何說空無邊處?因為在那裡也有無邊遍滿存在。因此說"因為無邊遍滿存在"。如果一切處都有無邊遍滿,那為什麼不說"無邊虛空"?所以說"確定時機"等。在那裡"行道"即說禪修行相。 除去性是除,如煮性。

1. Ākāse pavattitaviññāṇātikkamato tatiyāti paduddhāraṃ katvā yuttito āgamato ca tadatthaṃ vibhāvetuṃ 『『tadatikkamato hī』』tiādimāha. Āruppasamāpattīnaṃ ārammaṇātikkamena pattabbattā visesato ārammaṇe dosadassanaṃ tadeva atikkamitabbanti ayaṃ yutti, ārammaṇe pana atikkante tadārammaṇaṃ jhānampi atikkantameva hoti. Bhāvanāya ārammaṇassa vigamanaṃ apanayanaṃ vibhāvanā. Pāḷiyanti vibhaṅge. Nanu ca pāḷiyaṃ 『『taññeva viññāṇa』』nti avisesena vuttaṃ 『『na ākāsānañcāyatanaviññāṇa』』nti. 『『Na taññevaviññāṇanti visesavacanena ayamattho siddho』』ti dassento 『『viññāṇañcāyatana』』ntiādimāha.

Arūpāvacarakusalakathāvaṇṇanā niṭṭhitā.

Tebhūmakakusalavaṇṇanā

269.Sattahimahāvārehīti paṭiccasahajātapaccayanissayasaṃsaṭṭhasampayuttapañhāvārehi anulomapaccanīyaanulomapaccanīyapaccanīyānulomādinayā anulomādinayā. Bhāradvājagotamādayo aṭṭhacattālīsa loke gottāni mūlabhūtāni, tathā kaṭṭhakalāpādayo aṭṭhacattālīseva caraṇānīti āha 『『aṭṭhacattālīsa』』ntiādi. Tattha tesanti bhabbābhabbānaṃ. Dvārasīsena dvāravantāni gayhantīti adhippāyenāha 『『taṃtaṃdvārāni vā kāyādīnī』』ti. Acittīkārena vā kataṃ hīnaṃ, ajjhupekkhanena kataṃ majjhimaṃ, sakkaccakataṃ paṇītaṃ. Āmisakiñjakkhādihetu vā kataṃ hīnaṃ, puññaphalakāmatāya kataṃ majjhimaṃ, kattabbamicceva ariyabhāve ṭhitena kataṃ paṇītaṃ. Bhavasampattilobhena vā pavattitaṃ hīnaṃ, alobhajjhāsayena pavattitaṃ majjhimaṃ, parahitāya pavattitaṃ paṇītaṃ. Parittakataṃ vā hīnaṃ, mattaso kataṃ majjhimaṃ, adhimattaso kataṃ paṇītaṃ. Mahaggatesu pana paṭiladdhamattaṃ hīnaṃ, nātisubhāvitaṃ majjhimaṃ, subhāvitaṃ vasippattaṃ paṇītaṃ. Imesupi ekekassa hīnādikassa āyūhananānattādivasena hīnādibhedo labbhatiyevāti daṭṭhabbaṃ. Sampayuttadhammānaṃ vasenāti yo cittappabhāvito cittasampayuttānaṃ cittādhipateyyabhāvo, so taṃnimitte citte upacaritoti evaṃ vā ettha attho.

Tebhūmakakusalavaṇṇanā niṭṭhitā.

Lokuttarakusalavaṇṇanā

1. 『『Kenaṭṭhena lokuttara』』ntiādi paṭisambhidāvacanaṃ (paṭi. ma.

由於超越空中的意識而成為第三，因此說"超越那個"等以闡明此義。由於無色定的緣起而達到的，特別是由於對境的過失觀察而超越那個，因此應當超越那個境，然而在境超越時，那一境的禪也是超越的。修習的境的離去、放棄是闡明。關於《巴利文》即是闡明。難道在《巴利文》中說"那即是意識"是無差別地說"不是空無邊處的意識"嗎？"那即是意識"的特殊說法顯示這個意思已成立，因此說"意識與處"等。 無色界善論釋結束。 三界善論釋 "七大洲"即因緣和合的因果法則與相應的問答法則相結合的相應法則。巴拉達瓦伽、戈達馬等四十六個世界的族群是根本的，因此像木材、樹皮等四十六個族群的腳步。說"四十六個"等。在那裡"他們"即是有能力和無能力的人。以門的數量為基礎，意指"那一門或身體等"。以無色法則所作的為低劣，以中道的觀察所作的為中等，以確實所作的為上等。由於物質和因緣所作的為低劣，由於善果的意圖所作的為中等，由於應當作的而處於聖者狀態所作的為上等。由於對世俗財富的貪慾而轉起的為低劣，由於無貪的心態而轉起的為中等，由於爲了他人而轉起的為上等。微不足道的為低劣，適度的為中等，過度的為上等。在偉大的方面所獲得的量為低劣，不太善的為中等，善的為上等。對於這些每一個低、中、高的類別，因其不同的長短等而可得低、中、高的差別。關於相應法則的方面，意指心的顯現是心相應的，心的主導性由此而生起，故心在那因緣中被修習。 三界善論釋結束。 出世間善論釋 "由誰的緣故是出世間的"等是關於解脫的說法。

2.43) aṭṭhakathāya ābhataṃ, tasmā tattha 『『tividhopi anuttaradhammo lokaṃ taratī』』tiādinā saṅgahitoti taṃ tīhi padehi yojetvā dassetuṃ 『『lokaṃ taratīti etenā』』tiādimāha. Ekekasmiṃ yojetabbo lokassa antagamanāditāya maggādīsupi labbhamānattā. Maggeyeva vā tividhopi attho yojetabboti sambandho. Anativattanādīti ādi-saddena indriyānaṃ ekarasatā tadupagavīriyavāhanaṃ āsevanāti ime tayo bhāvanāvisese saṅgaṇhāti. Yasmā cete bhāvanāvisesā saṃkilesavodānesu vaṭṭavivaṭṭesu ca taṃtaṃādīnavānisaṃsadassanabhūtāya pubbabhāgapaññāya sampāditena ñāṇavisesena nipphajjanti, tasmā vuttaṃ 『『aññamaññaṃ…pe… vaḍḍhetī』』ti.

Nissayo hotīti rukkho viya sākhāya ādhārabhāvena voharīyatīti attho. Phalañāṇaphalaṅgānaṃ nissayavacanaṃ nissayapaccayattā. Tatoyeva nissayabhāvato patiṭṭhābhāvato. Ariyaphalasannissayena hi ariyā katakiccā suṭṭhu nibbinnasabbabhavāpi cirataraṃ loke parahitāya tiṭṭhanti. Kilesānaṃ odhiso pajahanakāpi ariyamaggā avisesena sabbākusalānaṃ sabbakusalapaṭipakkhatāya aññamaggappahātabbesupi kenaci pahānākārena pavattantīti taṃ pahānākāraṃ dassento 『『itaresaṃ vijjutobhāsena viya tamassā』』ti āha. Yena pāḷiyaṃ heṭṭhimamaggañāṇānaṃ vijjūpamatā dassitā. Yadi evaṃ uparimaggavajjhā kilesā itareti idhādhippetā. Na tesaṃ samucchedavacanaṃ yuttaṃ. Na hi bhāvanāya pahātabbe dassanamaggo samucchindituṃ sakkoti. Tathā ca sati dassanena pahātabbā eva te siyuṃ. Atha tadaṅgappahānaṃ adhippetaṃ, yena 『『vijjutobhāsena viya tamassā』』ti vuttaṃ, taṃ pubbabhāgavipassanāya eva siddhaṃ na ca yuttaṃ lokuttaramaggo tadaṅgavasena kilese pajahatīti. Vikkhambhanepi eseva nayo, anulomañāṇeneva tassa sātisayaṃ sādhitattā. Atha pana paṭhamamaggavajjhā eva kilesā itareti adhippetā, evaṃ sante tesaṃ itarabhāvova na siyā, na ca anapāyagamanīyā nāma kilesā dassanena pahātabbā atthi, nāpi paṭhamamaggavajjhā kilesā tena vijjutobhāsena viya tamo samucchinditabbāti vattuṃ yuttanti upaparikkhitabboyaṃ 『『itaresaṃ…pe… samucchedo』』ti. Lokiyajjhānampi na vinā paṭipadāya ijjhatīti idaṃ adhippāyavasena netabbaṃ neyyatthattāti taṃ adhippāyaṃ vibhāvento 『『akatādhikārassā』』ti āha. Tena yathāvuttavacanassa ca sappadesataṃ dasseti. Nanu ca katādhikārassa ariyassa maggena samijjhamānampi jhānaṃ maggapaṭipadāvasena paṭipadāsahitamevāti. Na vinā paṭipadāya ijjhatīti sakkā vattuṃ, tenetaṃ vacanaṃ nippadesamevāti anuyogaṃ sandhāyāha 『『katādhikārassa panā』』tiādi. Idāni tassa vacanassa adhippāyavasena gahetabbatthatā pāḷitopi viññāyatīti dassento āha 『『yathāvutta…pe… katā』』ti.

『『Yo kocīti avisesavacana』』nti tassa apavādaṃ dassento 『『sakiṃ dvikkhattu』』nti ādimāha. Paricchinditvā gahaṇaṃ parijānanaṃ. Nāmarūpavavatthāpanādīnanti nāmarūpavavatthāpanapaccayapariggahalakkhaṇapaṭivedhanikantipariyādānānaṃ . Kicchasiddhitoti nāmarūpavavatthāpanādīnaṃ kesañci sabbesampi vā kicchasiddhito. Esa nayo dutiyavārādīsupi yathāsambhavaṃ. Sukhasiddhiyampīti nāmarūpavavatthāpanādīnaṃ kicchasiddhi maggapātubhāvadandhabhāvassa kāraṇabhāve anekantikā. Vipassanāsahagatindriyānaṃ pana mandatā tassa ekantakāraṇanti dasseti.

這是巴利文的完整中文直譯： .這是《無礙解道》中的話，所以在那裡以"三種無上法超越世間"等攝取，因此爲了顯示以三句配合而說"超越世間即以這個"等。每一句都應配合，因為在道等中也得到世間盡頭之義等。或者只在道中三種義都應配合。"不超越等"以"等"字攝取諸根一味性、導向精進、數數修習這三種修習差別。因為這些修習差別在雜染清凈、輪迴解脫中，以見各自過患功德的前分慧所成就的智差別而成就，所以說"互相...乃至...增長"。 "是所依"即如樹是枝的所依處而說，意思是這樣。說果智果支是所依因為是所依緣。從那裡即因為是所依性是立足處。因為依聖果,諸聖者已作應作雖然完全厭離一切有也爲了利他而長久住於世間。諸聖道雖然分別斷煩惱，但一般地對一切不善都是一切善的對治，所以對其他道所斷也以某種斷的行相轉起，顯示那個斷的行相而說"對其餘如電光對黑暗"。由此在聖典中顯示下位道智如電光的譬喻。如果這樣，上位道所斷的煩惱是其餘在這裡所意指。它們的斷盡說不合理。因為見道不能斷修所斷。如此它們就應是見所斷。如果意指暫時斷，由此說"如電光對黑暗"，那在前分觀中已成就，而且出世間道以暫時方式斷煩惱不合理。在鎮伏也是這個道理，因為隨順智已經殊勝成就它。如果意指初道所斷煩惱是其餘，如此它們就不是其餘性，而且沒有見所斷的煩惱叫做不墮惡趣，也不能說初道所斷煩惱應如電光斷黑暗一樣，所以應考察這個"其餘...乃至...斷盡"。世間禪也不是沒有行道而成就，這應依意趣而引導因為是應引導義，顯示那個意趣而說"未作加行者"。由此顯示如所說話的有部分性。難道不是已作加行的聖者以道成就的禪也依道行道方式而有行道，所以可說不離行道而成就，因此這話是無部分的嗎?考慮這個責難而說"但已作加行者"等。現在顯示那個話應依意趣而取義從聖典也可知，所以說"如所說...乃至...已作"。 "任何"是無差別說，顯示它的除外而說"一次二次"等。限定而取是遍知。"名色差別等"即名色差別、緣把握、相通達、愛盡。"難成就"即名色差別等某些或一切難成就。第二句等也是這個道理隨所應。"在易成就中也"即名色差別等難成就在道生起遲緩的原因性中不決定。但觀相應諸根的遲鈍是它的決定原因，這樣顯示。

Etadantattā paṭipadāyāti etena nippariyāyato paṭipadāñāṇadassanavisuddhisaṅkhātāya vipassanāpaññāya cirācirappavattivasena maggassa khippadandhābhiññatā vuttāti dasseti. Purimānanti purimavārānaṃ, lakkhaṇapaṭivedhādīnaṃyeva vā. Heṭṭhimakoṭiyā tikkhattuṃ kilesavikkhambhane sati dukkhāpaṭipadābhāvo, na tato heṭṭhāti nicchitattā āha 『『tikkhattuṃ vikkhambhanavāratāvasenā』』ti. Tassa sukhāpaṭipadā veditabbā ukkaṃsavasenāti adhippāyo.

Yasmiṃ puggale visaṃvādanabhedanāniṭṭhānatthaniyojanānaṃ pavatti, tattha sinehaviraheneva tesaṃ pavatti, so ca puggalo asaṅgahito hotīti musāvādādīnaṃ visaṃvādanādikiccatāya lūkhatā ca apariggahatā ca vuttā. Tappaṭipakkhaviruddhasabhāvattā sammāvācāya siniddhabhāvatā pariggāhakasabhāvatā . Saddhāvisesayogato vā tassā siniddhabhāvo daṭṭhabbo. Samuṭṭhāpetīti pavatteti. Jīvamāno vā satto, sampayuttadhammā vā vodāyanti etena sayaṃ vā vodāyatīti vodānaṃ.

1. Taṇhādiṭṭhīhi patiṭṭhānaṃ. Avasesakilesābhisaṅkhārehi āyūhanā. Sassatadiṭṭhiyā patiṭṭhānaṃ. Ucchedadiṭṭhiyā āyūhanā. Līnavasena patiṭṭhānaṃ. Uddhaccavasena āyūhanā. Kāmasukhānuyogavasena patiṭṭhānaṃ. Attakilamathānuyogavasena āyūhanā. Sabbākusalābhisaṅkhāravasena patiṭṭhānaṃ. Sabbalokiyakusalābhisaṅkhāravasena āyūhanāti oghataraṇasuttavaṇṇanāyaṃ vuttesu pakārantaresu idha avuttānaṃ vasenapi patiṭṭhānāyūhanā veditabbā.

Atha vā kilesaggahaṇena taṇhāsassatadiṭṭhisabbākusalābhisaṅkhārā gahitā taṃsabhāgatāya tadekaṭṭhatāya ca. Tathā abhisaṅkhāraggahaṇena avasesakilesaucchedadiṭṭhisabbalokiyakusalābhisaṅkhārā. Līnuddhaccakāmasukhattakilamathānuyogānaṃ visuṃ vuttattā tehi na yojetabbanti kilesābhisaṅkhāravasena patiṭṭhānāyūhane vatvā taṇhādiṭṭhīnaṃ tattha visesapaccayataṃ dīpetuṃ tadubhayavasenapi yojanā katā. Nayadassanaṃ vā etaṃ tattha daṭṭhabbaṃ. Evamitarepi pakārā yojetabbāti . 『『Catūhi, bhikkhave, aṅgehi samannāgato puggalo』』tiādīsu (ma. ni. 4.112, 114) aṅga-saddassa kāraṇatthatā daṭṭhabbā.

1. Musāvādādīni bhāsamāno karoti nāma kiṃ vakkhamānaṃ kiriyaṃ, kā pana sāti? Musāvādādikiriyāti viditovāyamattho. Evaṃ vā ettha yojanā daṭṭhabbā.

301.Nipphāditapaccayānanti cīvarādipaccayānaṃ. Kuhanavatthūnīti pāpicchataṃ nissāya lūkhacīvarādisevanavasena 『『yo te vihāre vasati, so arahā』』tiādinā (pārā. 224) attānaṃ ariyaguṇasāmantaṃ katvā bhaṇanavasena visesalābhino viya attano pariharaṇavasena ca pavattā akusalacittuppādā paresaṃ vimhāpanakāraṇāni kuhanavatthūni.

1. Satipi saguṇārammaṇehi maggassa animittanāmalābhe na nippariyāyena vipassanā animittanāmikāti āgamanato maggo animittanāmaṃ na labhatīti āha 『『na pana saguṇārammaṇehi…pe… siddhaṃ hotī』』ti. Yasmā pana āgamanato suññataṃ appaṇihitanti laddhanāmassa maggassa saguṇato ārammaṇato ca taṃnāmābhāvo na kadācipi atthi, tasmā nāmattayapāripūrihetuāgamanato nāmalābhoti adhippāyenāha 『『paripuṇṇanāmasiddhihetuttā』』ti. Sabbesanti sabbavimokkhamukhāgatānampi maggānaṃ. Nāmattayayogoti suññatāpaṇihitānimittanāmayogo. Vavatthānaṃ asaṅkaro.

這是巴利文的完整中文直譯： 因此行道的究竟,以此顯示說無方便由行道智見清凈所稱的觀慧長時短時轉起方式而有道的速慢通達。"前"即前分,或者只是相通達等。因為決定在下限三次鎮伏煩惱時是苦行道,不在那以下,所以說"依三次鎮伏分"。意思是應知它的樂行道是就最上說。 在某個人轉起虛妄、破壞、不善目的加行時,因為缺乏愛情而有它們的轉起,那個人是不攝受的,所以說虛妄語等以虛妄等為作用而有粗糙性和不攝受性。因為是它的對治的相反自性,正語有柔軟性和攝受自性。或者應見它因為有特殊信而有柔軟性。"使生起"即使轉起。或者有情在生存,或者相應法由此清凈,或者自己清凈為清凈。 .以愛見而住立。以余煩惱行而造作。以常見而住立。以斷見而造作。以昏沉而住立。以掉舉而造作。以欲樂追求而住立。以自苦追求而造作。以一切不善行而住立。以一切世間善行而造作,應知住立造作也依暴流度經註釋中所說其他方式在這裡未說的。 或者以煩惱攝取愛、常見、一切不善行,因為是那個類似性和一處性。如此以行攝取余煩惱、斷見、一切世間善行。因為昏沉掉舉欲樂自苦追求別說,所以不應與它們配合,說依煩惱行的住立造作后,爲了顯示愛見在那裡是特殊緣,所以也作兩者的配合。或者這應見是那裡的方法顯示。如此其他方式也應配合。在"比丘們,具足四支的人"等中,應見支字的因義。 .說虛妄語等是名為作什麼將說的作用,那是什麼?虛妄語等作用,這義已知。或者應見這裡如此配合。 "已作成的資具"即衣等資具。"欺詐事"即依惡欲以受用粗陋衣等方式,以"住在你精舍的人是阿羅漢"等方式使自己接近聖者功德而說,以如特勝得者那樣自己保護方式而轉起的不善心生起,是使他人驚異的原因的欺詐事。 .雖然道以有德所緣而不得無相名,但無方便觀不名為無相,所以說"但不以有德所緣...乃至...成就"。但因為從來得空無愿名的道從有德和所緣而無那個名永不存在,所以以意趣說"因為是名三圓滿因"而從來得名。"一切"即一切解脫門所攝的道。"三名相應"即空無愿無相名相應。"決定"即不混雜。

1. Nimittadhammā saṅkhārā tehi sanimittā saviggahā viya upaṭṭhahantīti tesaṃ abhāvitabhāvanassa bhāvitabhāvanassa ca upaṭṭhahanākāraṃ dassento 『『samūhādī』』tiādimāha. Tena ca 『『vimokkhena saddhindriyaṃ adhimattaṃ hotī』』ti (dha. sa. aṭṭha. 350) vuttaṃ, na 『『tasmiṃ vimokkhe』』ti, tasmā 『『animittavimokkhoti aniccānupassanaṃ āhā』』ti vuttaṃ. Itaratthāpi eseva nayo. Animittassa animittabhāvābhāvo natthīti kasmā vuttaṃ, nanu ca aniccānupassanāya animittavimokkhabhāvo pariyāyenāti nippariyāyadesanāya tassā animittabhāvābhāvo atthi eva, evañca sati 『『animittassa animittanāmadānābhāvo』』ti ca na na sakkā vattunti upamāsaṃsandanaṃ suṭṭhutaraṃ yujjati, tathā animittena maggassa animittabhāvo na yujjatiyeva. Tenāha 『『paramatthato nāmaṃ dātuṃ na sakkotī』』ti? Saccametaṃ , pariyāyasiddhaṃyeva pana aniccānupassanāya animittabhāvaṃ gahetvā maggasodhanavasenāyamanuyogo kato 『『animittavimokkhassa animittabhāvābhāvo natthītiviruddhaṃ viya hotī』』ti. Evañca katvā 『『animittaṃ…pe… dīpito hotī』』ti sayameva vakkhatīti. Sāmaññanti upamopamitabbānaṃ sambandhamāha. Na maggādhipatīti maggo adhipati maggādhipatīti chandacittānaṃ ayaṃ samaññā natthīti attho. Na ca tehi maggassāti chandacittehi maggo adhipati etassāti maggādhipatīti ayaṃ samaññā maggassa natthi. Kasmā? Tesaṃ chandacittānaṃ amaggaṅgattā.

Jhānassa suññatādināmakattāti etena indriyabalādīnampi maggasampayogato suññatādināmakatā dassitāti daṭṭhabbaṃ. Satipi paccanīkāmasane na tassa maggassa taṃ paribyattaṃ yathā sarasatāti āha 『『sarasappadhāno』』ti. Dvīhīti sarasapaccanīkehi. Aññanirapekkhehīti āgamananirapekkhehi. Tasmāti yasmā sarasatova nāmalābhe avavatthānāpatti sabbassa maggassa sabbanāmabhāvāpatti hoti, tasmā. Attābhi…pe… maggāti tena āgamanato nāmalābhassa paccanīkato nāmalābhabhāvaṃ dasseti. Sarasantareti animittabhāvādike. Paccanīkasahitena sarasenāti suññatāppaṇihitabhāvehi tadāgamanehi. Nimittaggahaṇānivāraṇāti saṅkhāranimittaggāhassa anisedhanato. Suññatāppaṇihitasseva maggassa vuttattā aniccato vuṭṭhahantassa maggo idha asaṅgahito siyāti āsaṅkitvā āha 『『aniccānupassanā』』tiādi. Saṅkhārehi vuṭṭhānaṃ na siyā, lakkhaṇehi eva vuṭṭhānaṃ siyāti adhippāyo, lakkhaṇapaṭivedho na siyā atadārammaṇattāti attho. Saṅkhārānañhi hutvā abhāvaudayabbayapaṭipīḷanāvasavattanākāresu aniccatādilakkhaṇavohāro.

Ākāravantesu gahitesu tadākāropi gahitoyeva hotīti āha 『『lakkhaṇānipi paṭividdhāni honti tadākārasaṅkhāraggahaṇato』』ti. Yathāvuttādhippāyenāti 『『anicca』』ntiādinā 『『saṅkhāresū』』tiādināva vuttappakārādhippāyena. Visunti saṅkhārehi vinivattetvā.

這是巴利文的完整中文直譯： .相法是諸行,以它們而有相有形似地現起,所以顯示未修習者和已修習者的現起行相而說"蘊等"等。由此說"以解脫而信根增上",不說"在那解脫中",所以說"無相解脫即說無常隨觀"。在其他處也是這個道理。為什麼說無相的無相性不存在?難道無常隨觀的無相解脫性不是方便的嗎?在無方便教說中它的無相性存在,如此"無相的無相名給予不存在"不能不說,這樣譬喻的配合更好合適,如此以無相而道的無相性不合適。因此說"從勝義不能給予名"?這是真實的,但取無常隨觀的方便成就的無相性,以道清凈方式作這個質問"無相解脫的無相性不存在似乎矛盾"。如此作,自己將說"無相...乃至...已顯示"。"共同"即說譬喻和所譬喻的關係。"非道增上"意思是欲和心沒有這個道增上的名稱。"不以它們道的"意思是欲和心為增上的道增上這個名稱道沒有。為什麼?因為那些欲和心非道支。 "禪的空等名性"由此應見顯示根力等也因為與道相應而有空等名性。雖然有對治但那個道的那個不明顯如自相性,所以說"以自相為主"。"以二"即以自相和對治。"不依他"即不依來。"所以"即因為只依自相得名而無決定就有一切道一切名性,所以。"自身...乃至...道"顯示以此從來得名是對治得名性。"在自相中"即在無相性等。"以對治俱的自性"即以空無愿性和它們的來。"不遮止相執取"即因為不阻止行相執取。因為只說空無愿的道,從無常出起的道在這裡應不攝取,懷疑而說"無常隨觀"等。意思是不應從諸行出起,應只從諸相出起,意思是不應通達相因為不緣那個。因為諸行有了無、生滅、壓迫、轉變行相而有無常等相的名言。 在取有行相者時也取那個行相,所以說"諸相也通達因為取那個行相的諸行"。"如所說意趣"即以"無常"等"在諸行"等所說方式的意趣。"各別"即從諸行轉離。

Lokuttarakusalaṃ

Pakiṇṇakakathāvaṇṇanā

Pañcadhāuddisati pañcupādānakkhandhe ajjhattadukavasena rūpadukavasena ca bhinditvā abhinditvā ca nimittavacaneneva uddisati pavattassapi saṅkhāranimittabhāvānativattanato vuṭṭhātabbatāsāmaññato ca. Teneva upādinnānupādinnavasena pavattaṃ dvidhā katvā niddisitvāpi 『『ayaṃ tāva nimitte vinicchayo』』ti nimittavaseneva nigameti. Ettha ca nimittaṃ ajjhattabahiddhā, pavattaṃ pana ajjhattamevāti ayametesaṃ viseso. Bojjhaṅgādivisesanti bojjhaṅgajhānaṅgamaggaṅgānaṃ asadisataṃ. Asamāpajjitukāmatāsaṅkhātā vitakkādivirāgabhāvanā asamāpajjitukāmatāvirāgabhāvanā. Itarassāti pādakajjhānādikassa. Atabbhāvatoti yathāvuttavirāgabhāvanābhāvassa abhāvato. Idaṃ vuttaṃ hoti – yathā maggāsannāya vipassanāya somanassasahagatatte maggassa paṭhamādijjhānikatā ca upekkhāsahagatatte pañcamajjhānikatā eva ca tabbasena ca bojjhaṅgādīnaṃ visesoti tesaṃ niyame āsannakāraṇaṃ padhānakāraṇañca vuṭṭhānagāminivipassanā, na evaṃ pādakajjhānādayoti.

Idāni apādakapaṭhamajjhānapādakānaṃ pakiṇṇakasaṅkhārapaṭhamajjhānāni sammasitvā nibbattitānañca maggānaṃ ekantena paṭhamajjhānikabhāvato vipassanāniyamoyevettha ekantiko padhānañcāti imamatthaṃ vibhāvento 『『vipassanāniyamenevā』』tiādimāha. Tattha itareti dutiyajjhānikādimaggā. Pādakajjhānātikkantānaṃ aṅgānaṃ asamāpajjitukāmatāvirāgabhāvanābhūtā vuṭṭhānagāminivipassanā adhiṭṭhānabhūtena pādakajjhānena āhitavisesā maggassa jhānaṅgādivisesaniyāmikā hotīti 『『pādakajjhānavipassanāniyamehī』』ti vuttaṃ. Yathā ca adhiṭṭhānabhūtena pādakajjhānena, evaṃ ārammaṇabhūtena sammasitajjhānena ubhayasabbhāve ajjhāsayavasena āhitavisesā vipassanā niyametīti āha 『『evaṃ sesavādesupi…pe… yojetabbo』』ti.

Pādakajjhānasaṅkhāresūti paṭhamajjhānasaṅkhāresu. 『『Paṭhamajjhānaṃ pādakaṃ katvā』』ti (dha. sa. aṭṭha. 350) hi vuttaṃ. Taṃtaṃvirāgāvirāgabhāvanābhāvenāti vitakkādīnaṃ virajjanāvirajjanabhāvanābhāvena. Tena ārammaṇajjhānassapi vipassanāya visesādhānaṃ upanissayatamāha.

Pādakajjhānasammasitajjhānāniyeva bojjhaṅgādivisesānaṃ upanissayo kāraṇanti pādakajjhānasammasitajjhānupanissayo, tassa sabbhāve. Tadabhāvābhāvatoti tassa ajjhāsayassa abhāvābhāvato.

Catutthajjhānikassa maggassa āruppe arūpajjhānameva pādakaṃ siyāti āha 『『catutthajjhānikavajjāna』』nti. Ariyamaggassa oḷārikaṅgātikkamanūpanissayā vipassanāya adhiṭṭhānārammaṇabhūtā dutiyajjhānādayo. Pañcahi aṅgehīti pañcahi jhānaṅgehi. 『『Taṃtaṃvādehi paññāpiyamānāni pādakajjhānādīni vādasahacāritāya 『vādā』ti vuccantī』』ti adhippāyena 『『tayopete vāde』』ti āha. Vadanti etehīti vā vādakaraṇabhūtāni pādakajjhānādīni vādā.

Vipākasantānassa…pe…susaṅkhatattāti etena yasmiṃ santāne kammaṃ uppajjati, tattha uppajjamānameva kiñci visesādhānaṃ karotīti dīpeti. Yato tasmiṃyeva santāne tassa vipāko, nāññattha.

這是巴利文的完整中文直譯： 出世間善 雜論解釋 五界分別時,依五取蘊、內外二法、色二法而分別,或分或不分,即以相的語言分別轉起,因為諸行相不超越,且從共同出起性。因此以執取不執取方式轉起二分,分別后以"此即是相的決定"以相的方式終結。在此相是內外的,而轉起則唯內。這是它們的差別。菩提分等差別即菩提分、禪支、道支的不相似性。稱為不欲入定的離欲修習。對於其餘即基礎禪等。因為沒有如上所說離欲修習。意思是說:如同近道的觀在喜俱時道的初禪性,在舍俱時第五禪性,以及菩提分等的差別,所以在它們的決定中近因和主因是通向出起的觀,而非基礎禪等。 現在以無基礎、初禪為基礎的雜行初禪,以及所生道從初禪性的觀決定,這裡主要闡明意義而說"唯觀決定"等。在此"其餘"即第二禪等道。對於超越基礎禪的支,不欲入定的離欲修習是通向出起的觀,以基礎禪為立足,增益道的禪支等差別決定,所以說"以基礎禪觀決定"。如同以立足的基礎禪,同樣以所緣的所觸禪,兩者具足時以意向增益差別而決定觀,所以說"如此在其餘說中也應配合"。 "基礎禪諸行"即初禪諸行。因為說"以初禪為基礎"。"以彼彼離欲不離欲修習"即對於尋等的離欲不離欲修習。由此顯示所緣禪觀的特殊依止。 基礎禪所觸禪是菩提分等差別的依止因,是基礎禪所觸禪依止,在它具足時。"彼無無"即那個意向的無無。 第四禪道在無色中無色禪即為基礎,所以說"除第四禪道"。聖道超越粗支的近因是觀的立足和所緣,即第二禪等。"以五支"即以五禪支。以"各種說被安立的基礎禪等與說俱行的緣故稱為說"的意趣,所以說"這三種說"。或者說"以它們說"即以作說的基礎禪等為說。 "異熟相續...善巧"顯示在哪個相續中業生起,在那裡生起的即有某種特殊成就,因為唯在那相續中有其異熟,不在其他處。

Purimānulomaṃ viya tanti yathā gotrabhuṭṭhāne uppannānulomato purimaanulomañāṇaṃ taṃ gotrabhuṭṭhāne uppannānulomaṃ anubandhati, evaṃ. Tadapīti gotrabhuṭṭhāne uppannānulomañāṇampi aññaṃ anulomañāṇameva anubandheyya, tassa anantaraṃ uppajjeyya. Sā bhūmīti sā pañcupādānakkhandhasaṅkhātā kilesānaṃ uppattiṭṭhānatāya bhūmi. Eko bhavoti gahetvā vuttanti etena satta bhave dve bhaveti idampi adhippāyavasena netabbatthaṃ, na yathārutavasenāti dasseti. Tatthāyaṃ adhippāyo – ekavāraṃ kāmāvacaradevesu ekavāraṃ manussesūti evampi missitūpapattivasena tesu ekissā eva upapattiyā ayaṃ paricchedo. Yaṃ pana 『『na te bhavaṃ aṭṭhamamādiyantī』』ti (khu. pā. 6.9; su. ni. 232) vuttaṃ, tampi kāmāvacarabhavaṃyeva sandhāyāha. Mahaggatabhavānaṃ paricchedo natthīti vadanti. Tathā 『『ṭhapetvā dve bhave』』ti etthāpi kāmāvacaradevamanussabhavānaṃ missakavaseneva, tasmā kāmadhātuyaṃ ye dve bhavāti kāmāvacaradevamanussavasena ye dve bhavāti attho. Purimavikappesu puggalabhedena paṭipadā bhinditvā kassaci calatīti, kassaci na calatīti katvā 『『calati evā』』ti avadhāraṇamantarena attho vutto. Yasmā pana aṭṭhakathāyaṃ (dha. sa. aṭṭha. 350 lokuttarakusalapakiṇṇakakathā) 『『yathā ca paṭipadā, evaṃ adhipatipi calati evā』』ti vuttaṃ, tasmā sabbesampi paṭipadāsu abhedena gahitāsu ekantena calanaṃ sambhavatīti 『『calaticceva vuttaṃ, na na calatī』』ti tatiyavikappo calanāvadhāraṇo vutto.

Lokuttarakusalapakiṇṇakakathāvaṇṇanā niṭṭhitā.

Paṭhamamaggavīsatimahānayavaṇṇanā

1. Jhānamaggādipariyāyehi kathite bojjhanakāti adhippetā, visesato pubbabhāge 『『jhānaṃ bhāvemi maggaṃ bhāvemī』』ti pavattajjhāsayā hontīti adhippāyena 『『yassa pubbabhāge』』tiādimāha.

358.Upanissayavasenāti tathā cittappavattisaṅkhātena pubbabhāgābhisaṅkhārena. Tenevāha 『『yassa hī』』tiādi. Tadanurūpabalāti adhipatipaccayalābhena sattivisesayogamāha. Yadi pubbabhāgābhisaṅkhāravasena chandādīnaṃ adhipatibhāvo, kimatthameteyeva evaṃ vuttā, nanu saddhādīnampi pubbabhāgābhisaṅkhāro labbhatīti āha 『『sesadhammāna』』ntiādi. Ataṃsabhāvattāti sampayuttehi sātisayamanuvattitabbabhāvarahitattā. Kiñcāpi hi saddhādayopi indriyapaccayatāya sampayuttehi anuvattayanti, ekasmiṃ pana cittuppāde samadhurena aññena vinā sampayuttehi anuvattanīyabhāvo na tesaṃ yathā chandādīnanti teyeva adhipatibhāvena vuttā. Evañca katvā indriyasahajātādhipatipaccayānaṃ viseso paribyatto hoti.

Catumagganayasahassavaṇṇanā

這是巴利文的完整中文直譯： 如同前隨順,即如在種姓位生起的隨順從前隨順智,那個在種姓位生起的隨順相隨,如是。那個也,即在種姓位生起的隨順智也應相隨其他隨順智,應在它之後生起。那個地,即那個稱為五取蘊的煩惱生起處的地。說"取一有"由此顯示"七有二有"也應依意趣引導,不應依字面。這裡意思是:一次在欲界天,一次在人間,如此以混合生起方式,這是在它們中一個生起的限定。但所說"他們不取第八有",那也是關於欲界有而說。他們說廣大有沒有限定。如此在"除去二有"中也是以欲界天人有的混合方式,所以"在欲界中二有"意思是依欲界天人方式的二有。在前分別中以人的差別分別行道,對某些動搖,對某些不動搖,所以不用限定而說"確實動搖"。但因為在義釋中說"如行道,如是增上也確實動搖",所以對一切人在行道不分別取時必定有動搖,因此說"說動搖,不說不動搖"第三分別說動搖的限定。 出世間善雜論釋結束。 初道二十大理釋 .以禪道等方式所說是意指覺者,特別是在前分"我修禪我修道"的意向轉起,以此意趣說"其前分"等。 "依近因"即如此心轉起稱為前分行。因此說"因為其"等。"隨順力"說以增上緣得到力的特殊相應。如果依前分行而有欲等的增上性,為什麼只說這些,難道信等的前分行不可得嗎?所以說"余法"等。"非彼自性"即沒有應被相應法殊勝地隨順的自性。雖然信等也以根緣性被相應法隨順,但在一心生起中沒有與其他平等而應被相應法隨順的自性如欲等,所以只說它們是增上性。如此作根、俱生、增上緣的差別就明顯。 四道理千釋;

362.Mānassa diṭṭhisadisā pavatti. Tathā hi so adhipati viya aññādhipatinā diṭṭhiyā saha nappavattatīti. Ekadesa…pe… upamā hoti, na sabbasāmaññena, itarathā sūriyatthaṅgamane andhakārāvattharaṇaṃ viya aggamaggatirodhāne saccapaṭicchādakatamappavatti āpajjeyyāti adhippāyo. Aññamaññanti aññe aññe. 『『Ānītaṃ idaṃ sutta』』nti vibhatti pariṇāmetabbā. Yathāvuttanayenāti imissā aṭṭhakathāyaṃ vuttanayena. Na upamāya vuttattāti imasmiṃ sutte na upamāya vuttabhāvato. Yathāvuttanayenāti vā etasmiṃ sutte vuttappakārena nayena imissā aṭṭhakathāyaṃ upamāya na vuttattā. Avayavā viya honti, yena te cetasi niyuttā, cittassa eteti ca cetasikātiādinā vuccanti, na pana 『『phassikā』』tiādināti daṭṭhabbaṃ.

Kusalakathāvaṇṇanā niṭṭhitā.

Akusalapadaṃ

Dhammuddesavāro

Paṭhamacittavaṇṇanā

1. Khaṇattayassa akusalesu asambhavato samavāyakālahetusamūhattho samaya-saddo. Lobhābhibhūtāya eva iṭṭhārammaṇasmiṃ itaratra ca iṭṭhākāraggahaṇavasena somanassasahagatabhāvoti evamādiṃ sandhāya 『『yathānurūpa』』nti vuttaṃ. 『『Kilesāturatāya anārogyaṭṭhena kilesavajjasabbhāvato sāvajjaṭṭhena avijjāsambhūtatāya akosalyasambhūtaṭṭhena akusala』』nti ca 『『sāvajjadukkhavipākalakkhaṇaṃ, anatthajananarasaṃ, saṃkilesapaccupaṭṭhānaṃ, ayonisomanasikārapadaṭṭhānaṃ, gārayhabhāvato vā sāvajjalakkhaṇaṃ, saṃkilesabhāvarasaṃ, aniṭṭhavipākapaccupaṭṭhānaṃ, yathāvuttapadaṭṭhānamevā』』ti ca evamādinā vuttanayena anugantabbatāya vuttaṃ 『『vuttanayaṃ anugantvā』』ti.

Gataṃ gamanaṃ pavattīti katvā vuttaṃ 『『gatamattaṃ gatimattaṃ gahaṇamatta』』nti. Diṭṭhiyā hi gati pavatti evāti. Āsannakāraṇattāti padaṭṭhānatāya, yonisomanasikāro viya hi kusalassa ayonisomanasikāro akusalassa accāsannahetu. Tathā hi satipi asaddhammasavanādikāraṇe ayoniso anāvajjite avavatthāpite ca natthi akusalappavatti. Tathā ca vakkhati aṭṭhakathāyaṃ 『『ayoniso akusala』』nti. Etena ekantakāraṇatā ca vuttatthā hoti. Paṭisaṅkhā sītādikhamanaṃ appamādavihāroti vuttaṃ 『『appamajjanaṃ khamana』』nti. Tena satisaṃvaroti idha khantisaṃvaro vuttoti adhippāyo indriyasaṃvarassa vuttattā. Pahānasaṃvaroti vīriyasaṃvaro. So hi 『『uppannaṃ kāmavitakkaṃ nādhivāseti pajahatī』』tiādinā (ma. ni. 1.26; a. ni. 4.14;

這是巴利文的完整中文直譯： .慢的轉起與見相似。因此它像增上一樣不與見的其他增上一起轉起。部分...等...是譬喻,不是完全相同,否則意思是如日落時黑暗籠罩,當最上道隱沒時會導致覆蓋真理的黑暗轉起。"互相"即各自不同。"引用這經"應變更語尾。"如所說方式"即在這義釋中所說方式。"不以譬喻說"即因為在這經中不是以譬喻說的緣故。或者"如所說方式"即按照這經中所說方式在這義釋中不以譬喻說。應見是如同部分,因此它們與心相應,說"心所"等,而不說"觸性"等。 善論釋結束。 不善品 法說品 第一心釋 .因為三剎那在不善中不可能,所以"時"字意為和合時因與集合。因為為貪所制伏,只在可意所緣及其他處以取可意相方式而有喜俱性等,考慮到這些而說"隨順"。因為"由煩惱病苦義故,由不健康義故,由有煩惱過故,由有過失義故,由無明生起故,由非善巧生起義故為不善"以及"有過失苦報為相,產生無義為味,現起染污為現狀,不如理作意為足處,或由應呵責性故有過失為相,染污為味現起,不可意報為現狀,如所說足處"等這樣的說法方式應隨行,所以說"隨行所說方式"。 說"行只是行、趣只是趣、取只是取",因為行、行動、轉起是這樣。因為見的行是轉起。"因為是近因"即因為是足處,如同如理作意對善一樣,不如理作意對不善是極近因。因此雖然有聽聞非正法等因,如果不如理不注意不決定就沒有不善轉起。如此在義釋中將說"不如理不善"。由此也說了必定因性。說"不放逸住是觀察忍耐寒等",所以說"不放逸是忍耐"。由此意指說在此處"忍耐律儀"即"念律儀",因為已說根律儀。"斷律儀"即精進律儀。因為它以"對已生起的欲尋不容忍而斷"等方式。

6.58) vuttoti.

Sammāpaṭipattiyā paṭipakkhabhāvena gahetabbatākāro moho sammāpaṭipattipaṭipakkhabhāvaggahaṇākāro. Tena hi nivutā na sammā paṭipajjanti. Abhijjhāya visesayogo kammapathappatti.

Anupaparikkhā moho. So cettha diṭṭhirahito veditabbo. Diṭṭhisahitassa pana diṭṭhiyā anuvidhāyakattā taggahaṇeneva gahaṇanti. Avatthusminti asaddahanīye vatthusmiṃ. Sānunayo adhimokkhoti mohadiṭṭhīnaṃ saddhāpatirūpatamāha. Ahirikānottappamohādīhi pamajjanato ahirikādīhi kāraṇehi. Ārakkharahitacitteti cittassa sativirahataṃyeva dasseti. Ārakkhapaccupaṭṭhānā hi satīti. Etena 『『assaddhiyacitte andhabālacitte』』ti padadvayaṃ vuttatthaṃ hoti. Upanāhādīti ādi-saddena rāgādayo saṅgayhanti. Rāgādīnaṃ pariyuṭṭhānādisabhāvatāya 『『avisesenā』』ti vuttaṃ visesassa ekaccassa asambhavato. Idhāti, imasmiṃ citte. Nipphādetabbe payojane bhummaṃ 『『cammasmiṃ dīpinaṃ hantī』』ti (vajira. ṭī. 17-18 verañjakaṇḍavaṇṇanā) viya ārammaṇaṃ vā avūpasamo phalūpacārena 『『semho guḷo』』ti viya.

Dhammuddesavārakathāvaṇṇanā niṭṭhitā.

Niddesavārakathāvaṇṇanā

1. Sabhāvapaṭicchādavasena pakatiattādiasantaggahaṇassa nissayattā nimittattā asantaṃ bujjhati, niccādivisamaggahaṇassa saññādivipariyesassa nissayattā asamaṃ bujjhatīti moho vutto nimittassa kattubhāvena upacāritattā, ayañca attho diṭṭhisahitamohavasena daṭṭhabbo. Ettha ca pakatīti kāpilānaṃ padhānaṃ.

Tatiyacittavaṇṇanā

這是巴利文的完整中文直譯： 6.58) .說正確行持的對立方面所應取的行相,癡是正確行持對立方面的執取行相。因為被它覆蔽而不正確行持。貪慾的特殊相應是成就業道。 不觀察是癡。這裡應知它是離見的。但對於有見者因為隨順見而以取見而取。"在非處"即在不應信的事物中。有貪的確信說明癡見似乎如信。因為以無慚無愧癡等放逸,所以由無慚等因。"在無防護心"只顯示心離念。因爲念有防護現狀。由此"在不信心在愚癡心"二句已說義。"瞋恨等"以等字攝取貪等。因為貪等有纏縛等自性所以說"無差別",因為某些特殊不可能。"在此"即在此心。應成就的目的用處格,如"為皮殺豹"一樣,或所緣,不寂靜以果鄰近如"痰是糖"一樣。 法說品論釋結束。 分別品論釋 .以自性覆蔽方式,因為是執取非實本性等的所依和因相,所以了知非實,因為是錯誤知覺等的所依而了知不平等,說癡是以因相的作者性而假說,這義應依有見癡而見。在此"本性"即劫比羅派(數論派)的主。 第三心釋;

1. Apaṇṇakapadaṃ viya avirajjhanakapadampi kadāci niyatabhāvaṃ dīpeyyāti aniyatataṃ dīpetuṃ 『『uppattiarahaṅgānī』』ti vuttaṃ mānassa aniyatattā. Yadi hi māno niyato siyā, kāmarāgassa mānarahitā pavatti na siyā, tathā bhavarāgassa. Evaṃ sati paṭṭhāne catukkhattuṃ kāmarāgena yojanā na siyā, tikkhattuṃyeva siyā, bhavarāgamūlikā ca na siyā, evañca saṃyojanānaṃ saṃyojanehi aṭṭhavidhena yojanā siyā, na dasavidhā dassitāti yathāvuttāhi yojanāhi mānassa aniyatabhāvo pakāsito. Atha vā mānena saddhiṃ pañca honti yathāvuttāni apaṇṇakaṅgāni, kiṃ pana hontīti apekkhāyaṃ yevāpanakāti viditovāyamattho. Yevāpanakānañhi pañcabhāvo idha vidhīyati, na apaṇṇakaṅgānanti so yathā hoti , tathā yojetabbaṃ. Kilesaduke paṭiccavārādīsu 『『kilesaṃ dhammaṃ paṭicca kileso dhammo uppajjati hetupaccayā』』tiādīsu 『『lobhaṃ paṭicca moho māno thinaṃ uddhaccaṃ ahirikaṃ anottappaṃ. Lobhaṃ paṭicca moho māno uddhaccaṃ ahirikaṃ anottappaṃ. Lobhaṃ paṭicca moho thinaṃ uddhaccaṃ ahirikaṃ anottappaṃ. Lobhaṃ paṭicca moho uddhaccaṃ ahirikaṃ anottappa』』nti vibhattattā 『『tathā kilesadukepī』』ti vuttaṃ. Diṭṭhivippayuttasasaṅkhārikāsaṅkhārikacittavasena hi ayaṃ pāṭhabhedoti.

『『Kāmarāgo catudhā ekato uppajjati, paṭigho tidhā, māno ekadhā, tathā vicikicchā bhavarāgoti uddisitvā kāmarāgo mānasaṃyojanaavijjāsaṃyojanehi ceva avijjāsaṃyojanamatteneva ca saddhiṃ māno bhavarāgāvijjāsaṃyojanehi saddhiṃ bhavarāgo avijjāsaṃyojanena saddhi』』nti aṭṭhakathākaṇḍavaṇṇanāyaṃ (dha. sa. aṭṭha. 1485) vakkhamānattā 『『idha ca vakkhatī』』tiādi vuttaṃ. Tattheva 『『lobho chadhā ekato uppajjati, paṭigho dvedhā, tathā moho』』ti uddisitvā 『『lobho asaṅkhāriko diṭṭhivippayutto mohauddhaccaahirikānottappehi, sasaṅkhāriko mohathinauddhaccaahirikānottappehi, asaṅkhāriko eva mohamānauddhaccaahirikaanottappehi, sasaṅkhāriko eva ca mohamānathinauddhaccaahirikaanottappehī』』ti vakkhamānattā 『『tathādasavidhā kilesāna』』nti vuttaṃ. 『『Aha』』nti gahaṇatāya avaṃkatvā gahaṇampi 『『sampaggaho』』ti vuttaṃ.

Catutthacittavaṇṇanā

402.Ussāhaṃ janentāti ettha cittapayogasaṅkhāto saṅkhāro eva ussāho, na vīriyussāhoti.

Navamacittavaṇṇanā

413.Visappanāniṭṭharūpasamuṭṭhānaṃ yena kupitassa sakalasarīraṃ kampati, kupitākāro paññāyati. Etena sampattiattho raso dassito hoti, pavattiākāravasena vā visappanaraso. Tathā hi yassa kuppati, tassa amittassa sampatti yebhuyyena paṭighuppattihetu hotīti. Etena kiccattho raso vutto hotīti.

418.Vacanatthameva vacanapariyāyameva.

Ekādasamacittavaṇṇanā

424.Nicchayābhāvāti adhimokkhābhāvā. Asaṇṭhahanatoti santānavasena ekasmiṃ ārammaṇe anavaṭṭhānato.

Dvādasamacittavaṇṇanā

這是巴利文的完整中文直譯： .如不壞品一樣,不破壞品有時也可顯示確定性,為顯示不確定性說"生起應然支"。因為慢的不確定性。如果慢是確定的,則欲貪的無慢轉起將不可能,同樣對於有貪。如此情況下,在建立中四次以欲貪相應將不可能,只能三次,以有貪為根的也不可能,如此以八種縛相應將不可能,不能十種,如所說相應顯示慢的不確定性。或者與慢一起有五種如所說的不壞支,有什麼呢?這是爲了期待而說不壞。因為在此確定五種不壞支,不是不壞支,應如其所是地相應。在煩惱對中依緣轉等中"依煩惱法緣煩惱法生起為因緣"等中"依貪緣癡慢昏掉無慚無愧。依貪緣癡慢掉無慚無愧。依貪緣癡慢昏掉無慚無愧。依貪緣癡慢掉無慚無愧"的變化,所以說"同樣在煩惱對中"。因為這是依離見不相應、有相應無相應心的讀誦差別。 "欲貪四種一起生起,嗔恚三種,慢一種,同樣疑與有貪"。指出后,在義釋品論中說慢與欲貪縛、無明縛等一起,有貪與無明縛一起,有貪與無明縛一起。因為將在彼處說,所以說"在此將說"等。在彼處指出"貪六種一起生起,嗔恚二種,同樣癡"后,說"貪無相應離見,與癡掉無慚無愧,有相應與癡昏掉無慚無愧,無相應與癡慢掉無慚無愧,有相應與癡慢昏掉無慚無愧"。因為將說,所以說"同樣十種煩惱"。因為取"啊"的緣故,作為取也說"全面把握"。 第四心釋 .生起精進,這裡心的造作稱為相應,不是精進的精進。 第九心釋 .蔓延不可意生起,因此被激怒時全身顫抖,被激怒的相貌顯現。由此顯示成就的味,或依轉起相的蔓延味。因為對於被激怒者,敵人的成就多數是嗔恚生起的因。由此顯示作用的味。 .言說義即言說方式。 第十一心釋 .無決定即無增上。不相續即在相續中不安住於一所緣。 第十二心釋

1. Sahajātādhipati natthi 『『chandavato ce vicikicchā uppajjati, sā mayhaṃ uppajjeyyā』』tiādippavattiyā abhāvā. Anuddhaṭattā paṭisiddhatā, yathādhammasāsane avacanampi abhāvaṃ dīpeti.

Avacanatoti a-kārassa tadaññavacanataṃ dasseti. Etena ca dassanena pahātabbesu abhāvavacanena kāraṇasiddhiyā phalasiddhīti tattha abhāvassa kāraṇameva tāva dassetuṃ 『『paṭisandhianākaḍḍhanato』』ti vuttaṃ. Tena taṃsabhāvatā tassa cittuppādassa vuttā hoti. Tato ca 『『balavaṃ paṭisandhiṃ ākaḍḍhati, dubbalaṃ nākaḍḍhatī』』ti idaṃ paṭisandhidānasabhāvesu. Yassa pana paṭisandhidānasabhāvo eva natthi, na tassa balavabhāvo paṭisandhiākaḍḍhane kāraṇanti ayamattho dassito hoti. Anākaḍḍhanaṃ sādheti 『『yadi hi ākaḍḍheyyā』』tiādinā. Yasmā ca nāgataṃ, tasmā nākaḍḍhatīti adhippāyo. 『『Yasmā pana taṃ paṭisandhidānaṃ natthi, tasmā nāgata』』nti vuttattā 『『anākaḍḍhanato anāgamanaṃ sādhetu』』nti vuttaṃ.

Apāyagamanīyassāti apāyaṃ gametīti apāyagamanīyaṃ, taṃsabhāvanti attho. Paṭisandhiākaḍḍhane sati uddhaccasahagataṃ ekantena apāyagamanīyaṃ siyā. Tena vuttaṃ aṭṭhakathāyaṃ (dha. sa. aṭṭha. 429) 『『itarassāpi ettheva paṭisandhidānaṃ bhaveyyā』』ti. Na hi akusalapaṭisandhi sugatiyaṃ sambhavatīti. 『『Catūhi apāyehi ca vippamutto (khu. pā. 6.11; su. ni. 234) avinipātadhammo』』ti (sa. ni. 2.41; 5.998, 1004) vacanato apāyagamanīyañca dassanena pahātabbaṃ. Tenāha 『『apāyagamanīyassa dassanena pahātabbattā』』ti. Na cetaṃ dassanena pahātabbaṃ, na so tassa apāyagamanīyo rāgo doso moho tadekaṭṭhā ca kilesāti etena saṅgahoti sakkā vattuṃ niyogato bhāvanāya pahātabbabhāvena vuttattā. Vuttañhetaṃ 『『katame dhammā bhāvanāya pahātabbā, uddhaccasahagato cittuppādo』』ti (dha. sa. 1406).

『『Kusalākusalaṃ kammaṃ vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo』』ti (paṭṭhā. 1.1.427) vuttakammapaccayabhāvo nānākkhaṇikakammapaccayabhāvo. So ca yadi uddhaccasahagataṃ paṭisandhiṃ ākaḍḍheyya, tassāpi siyā. Tathā ca sati uddhaccasahagataṃ dassanena pahātabbaṃ siyā dassanena pahātabbānaṃyeva nānākkhaṇikakammapaccayabhāvassa vuttattā. Na cetaṃ dassenena pahātabbanti sabbaṃ pubbe viya āvattati.

Sahajātameva vibhattanti yathā dassanena pahātabbavibhaṅge 『『dassanena pahātabbo dhammo neva dassanena na bhāvanāya pahātabbassa dhammassa kammapaccayena paccayo』』ti (paṭṭhā. 2.8.86) sahajātaṃ nānākkhaṇikanti uddisitvā 『『sahajātā dassanena pahātabbā cetanā cittasamuṭṭhānānaṃ rūpānaṃ kammapaccayena paccayo, nānākkhaṇikā dassanena pahātabbā cetanā vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo』』ti vibhattaṃ, evaṃ avibhajitvā 『『bhāvanāya pahātabbā cetanā cittasamuṭṭhānānaṃ rūpānaṃ kammapaccayena paccayo』』ti (paṭṭhā. 2.

這是巴利文的完整中文直譯： .沒有俱生增上,因為沒有"如果有欲而生起疑,它應對我生起"等轉起。因為未拔出而遮止,如在法教中不說也表示不存在。 "不說"顯示a音的其他說法。由此顯示應以見斷之中以不存在說法,因達成因而達成果,所以為顯示其中不存在的因而說"因為不牽引結生"。由此說那個心生起的自性。因此"強力牽引結生,弱力不牽引"這是在結生給予自性者中。但對於沒有給予結生自性者,它的強力性不是牽引結生的因,顯示這個意思。以"如果牽引"等證明不牽引。因為不來,所以不牽引,這是意趣。因為說"因為那個給予結生不存在,所以不來",所以說"由不牽引證明不來"。 "惡趣行"即導至惡趣,意思是那個自性。如果有牽引結生,掉舉相應必定是惡趣行。因此在義釋中說"其他的也應在此給予結生"。因為不善結生在善趣不可能。因為說"已解脫四惡趣,有不墮法",惡趣行應以見斷。因此說"因為惡趣行應以見斷"。這不是以見斷,不能說它的惡趣行的貪嗔癡及與它們一起的煩惱以此攝取,因為必定說以修斷。因為說"什麼法應以修斷?掉舉相應心生起"。 說"善不善業以業緣為緣于異熟蘊及所作色"的業緣性是異時業緣性。如果掉舉相應牽引結生,它也應有此業緣性。如此掉舉相應應以見斷,因為只說應以見斷者有異時業緣性。這不是以見斷,一切如前返回。 只分別俱生,如在見斷分別中"以見斷法以業緣為緣于非見非修斷法",指出俱生、異時後分別"俱生見斷思以業緣為緣於心所生色,異時見斷思以業緣為緣于異熟蘊及所作色",如此不分別而說"修斷思以業緣為緣於心所生色"。;

8.89) ettakameva vuttaṃ, na vuttaṃ 『『nānākkhaṇikā cetanā vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo』』ti. Tena na bhāvanāya pahātabbassa nānākkhaṇikakammapaccayabhāvoti viññāyati. Paccanīyepi yathāsambhavaṃ saṅgāhakapaccayānaṃ vasena paccayuddhāre kariyamāne. Itarattha cāti dassanenapahātabbapade. Tattha hi 『『dassanena pahātabbo dhammo neva dassanena na bhāvanāya pahātabbassa dhammassa ārammaṇapaccayena paccayo, sahajātaupanissayapacchājātakammapaccayena paccayo』』ti (paṭṭhā. 2.8.71) kammapaccayopi vuttoti.

Tadabhāvāti nānākkhaṇikakammapaccayattābhāvā. Na ca nānākkhaṇikakammapaccayaṃ vinā paṭisandhiākaḍḍhanaṃ atthīti 『『paṭisandhianākaḍḍhanato tattha anāgatā』』ti vuttaṃ. Etthāti 『『ṭhapetvā uddhaccasahagataṃ sesāni ekādaseva paṭisandhiṃ ākaḍḍhantī』』ti ettha. Pavattivipākassāti pavattiyaṃ vipāko pavattiekadesatāya pavattibhūto vā vipāko etassāti pavattivipākaṃ, kammaṃ, tassa. Atha vā pavattiyaṃ vipāko pavattivipāko. Imasmiṃ pana atthe nānākkhaṇikakammapaccayo etassāti nānā…pe… yo, tabbhāvo…pe… tāti evaṃ padacchedo daṭṭhabbo. Na sakkā nivāretuṃ nānākkhaṇikakammapaccayaṃ vinā vipākassa anuppajjanato.

Idāni pavattivipākānaṃ nānākkhaṇikakammapaccayalābhitāya āhaccabhāsitataṃ dassetuṃ 『『vuttañcā』』tiādimāha. Vipākadānaṃ paṭisandhivipākadhammatāti maññamāno 『『yadi bhāvanā』』tiādimāha. Itaro vipākadānābhāvepi siddho vipākadhammabhāvo tādisānaṃ aññesampi labbhamānattāti āha 『『abhiññācittādīna』』nti. Ādi-saddena attano kālamatikkantaṃ diṭṭhadhammavedanīyaṃ upapajjavedanīyañca saṅgaṇhāti. Vuttaṃ siyāti idaṃ sahāyapaccayalābhato puthujjanasantānavuttino uddhaccasahagatassa vipākuppādanaṃ, tadabhāvā sekkhasantatiyaṃ tassa vipākānuppādanañca yuttaṃ siyāti vuttaṃ. Tenevāha 『『idaṃ pana ṭhānaṃ suṭṭhu vicāretabba』』ntiādi. Tathā ca vakkhati 『『puthujjanesu uppajjamānānaṃ sakabhaṇḍe chandarāgādīnaṃ uddhaccasahagatacittuppādassa ca saṃyojanattayatadekaṭṭhakilesānaṃ anupacchinnatāya aparikkhīṇasahāyānaṃ vipākuppādanaṃ na sakkā paṭikkhipitunti uddhaccasahagatadhammānaṃ vipāko vibhaṅge vutto』』ti. Tassa tādisasseva sati sahāye vipākuppādanavacanaṃ, asati vipākānuppādanavacanaṃ virujjhatīti ca pavattivipākadāyikaṃ vā uddhaccasahagatassa manasi katvā 『『vuttaṃ siyā』』ti vuttaṃ. 『『Pavattivipākañhi sandhāya 『tesaṃ vipāke ñāṇa』nti paṭisambhidāvibhaṅge (vibha. 725-726) vutta』』nti eke vaṇṇayanti. Evaṃ uddhaccacetanāpi na hoti, sāpi viññāṇapaccayabhāve apanetabbāti idampi paṭisandhiviññāṇameva sandhāya vuttanti.

Akusalapadavaṇṇanā niṭṭhitā.

Abyākatapadaṃ

Ahetukakusalavipākavaṇṇanā

這是巴利文的完整中文直譯： 8.89) .只說這麼多,沒有說"異時思以業緣為緣于異熟蘊及所作色"。由此知道修斷沒有異時業緣性。在相反中也隨緣以攝取緣的方式作緣的舉出。"在其他處"即在見斷句中。因為在那裡說"見斷法以所緣緣、俱生緣、依止緣、後生緣、業緣為緣于非見非修斷法",也說業緣。 "彼無"即無異時業緣性。沒有異時業緣就沒有牽引結生,所以說"因不牽引結生而不來於彼"。"在此"即在"除掉舉相應,其餘十一個牽引結生"中。"有轉起異熟"即轉起中的異熟,或以轉起一分性而成為轉起的異熟者為轉起異熟,即業,它的。或者轉起中的異熟為轉起異熟。但在此義中應見"有異時業緣者"如此詞的分解。不能遮止,因為沒有異時業緣異熟不生起。 現在為顯示轉起異熟有異時業緣性而說"說等"。認為異熟給予是結生異熟法性而說"如果修等"。另一方因為無異熟給予也成就異熟法性,因為得到其他類似的,所以說"神通心等"。以等字攝取超過自己時間的現法受及生后受。"應說"這是說從得助緣而在凡夫相續中轉起的掉舉相應生起異熟,從無彼而在有學相續中不生起異熟是合理的。因此說"這處應善巧思擇"等。如此將說"因為在凡夫生起的對自己物的欲貪等及掉舉相應心生起的三結及與它們一起的煩惱未斷,未盡助緣,不能拒絕生起異熟,所以在分別中說掉舉相應法的異熟"。對它那樣有助緣說生起異熟,無則說不生起異熟是相違的。或者考慮掉舉相應是轉起異熟給予而說"應說"。有些解釋說"因為關於轉起異熟在無礙解分別中說'于彼等異熟的智'"。如此掉舉思也不存在,它也應除去在識緣性中,這也只關於結生識而說。 不善品釋結束。 無記品 無因善異熟釋;

431.Kāmāvacara…pe… ādi vuttanti ettha ādi-saddena 『『upacitattā』』ti padaṃ saṅgayhati 『『asādhāraṇakammapaccayavasenā』』ti vuttattā. 『『Upacitattāti laddhāsevanattā』』ti keci vadanti , taṃ paṭhamajavanassa na yujjati anāsevanattā. Tathā ca sati tassa vipākadānameva na siyāti tato aññathā atthaṃ dassento 『『yathā』』tiādimāha. Tattha vipākābhimukhanti vipākadānābhimukhaṃ katokāsaṃ. Katokāsatā ca anādimhi saṃsāre anekesaṃ kammānaṃ katānaṃ atthitāya parassa paṭibāhanena hotīti 『『aññassa vipākaṃ paṭibāhitvā』』tiādi vuttaṃ. Vaḍḍhitatā ca sakammassa baladānasamatthatāvasena attano kāraṇehi abhisaṅkhatatā. Asādhāraṇena nāmaṃ uddhaṭaṃ 『『bherīsaddo yavaṅkuro』』ti yathā. Viññāṇānanti cakkhuviññāṇādīnaṃ. Visesapaccayattāti adhikapaccayattā.

Cakkhusannissitañca taṃ rūpavijānanañcāti etena samānādhikaraṇataṃ samāsassa dassento tattha ca 『『cakkhusannissita』』ntiādipadadvayassa nīluppalasaddādīnaṃ viya aññamaññavisesanavisesitabbabhāvamāha. Aññaviññāṇanti rūpārammaṇaṃ manoviññāṇaṃ. Rūpaṃyevārammaṇanti pana atthe dibbacakkhuviññāṇaṃ daṭṭhabbaṃ taṃsadisānaṃ tadupacāraṃ katvā yathā 『『sā eva tittirī tāni eva osadhānī』』ti. Jhānapaccayattābhāve na jhānaṅgatā natthīti pañcaviññāṇesu upekkhādīnaṃ upacaritajhānaṅgataṃ sādheti. Na hi jhānaṅgānaṃ jhānapaccayataṃ vatvā tesaṃ jhānapaccayabhāvo paṭikkhittoti. Yadi evaṃ pañcaviññāṇesu upekkhādayo jhānarāsiṭṭhāne na vattabbā siyunti āha 『『jhānapaccayattābhāve』』tiādi. Upekkhādibhāvatoti upekkhāsukhadukkhekaggatābhāvato. Aññaṭṭhānābhāvatoti cittaṭṭhitiṃ eva sandhāya vuttaṃ.

1. Akusalaṃ bhavaṅganissandena 『『paṇḍara』』nti vuccati, bhavaṅge apaṇḍare taṃmūlikā kuto akusalassa paṇḍaratāti 『『akusalassa cā』』ti vuttaṃ. Paṇḍaratāya kāraṇaṃ vattabbaṃ, yadi aññakāraṇā paṇḍaratā, sabhāvovāyanti cittassa akilesasabhāvatāya vuttaṃ, na cettha phassādīnampi paṇḍaratāpatti. Yato dhammānaṃ sabhāvakiccavisesaññunā bhagavatā viññāṇaṃyeva tathā niddiṭṭhanti.

439.Anatikkamanena bhāvanāya. Pasādaghaṭṭanaṃ visayassa yogyadese avaṭṭhānanti 『『pasādaṃ ghaṭṭetvā āpāthaṃ gantvā』』ti vuttaṃ. Mahābhūtesu paṭihaññatīti ettha na sayaṃ kiñci paṭihaññati, nāpi kenaci paṭihaññīyati aphoṭṭhabbasabhāvattā. Visayavisayībhūtaṃ pana abhimukhabhāvappattiyā viññāṇuppattiyā hetutāya visiṭṭhabhāvappattaṃ paṭihatapaṭighātakabhāvena voharīyati , tasmā tesu sappaṭighavohāro. 『『Upādārūpaṃ ghaṭṭetīti evamādi ca upacāravaseneva veditabbaṃ. Mahābhūtārammaṇena pana kāyappasādanissayabhūtesu mahābhūtesu ghaṭṭiyamānesu pasādopi ghaṭṭito eva nāma hotīti vatvā vīmaṃsitabba』』nti vadanti. Yathādhippetena ekadesasāmaññena upamāvacanato nissitanissayaghaṭṭanānaṃ satipi pubbāparabhāve upamatte upamābhāvena gahetabbabhāvaṃ dassento 『『ubhayaghaṭṭanadassanattha』』nti āha.

這是巴利文的完整中文直譯： "欲界...等說",這裡以等字攝取"積集"詞,因為說"依不共業緣"。有些人說"積集即得修習",這對第一速行不合適因為無修習。如此則它不會給予異熟,所以顯示與此不同的義而說"如"等。其中"向異熟"即向給予異熟作機會。作機會性是因為在無始輪迴中有許多已作業的存在而遮止他者,所以說"遮止他者的異熟"等。增長性是依能給予自業力量而由自因所造作。以不共舉名如"鼓聲谷芽"。"諸識"即眼識等。"為特殊緣"即為增上緣。 "依眼及了知色"由此顯示覆合詞的同位釋,且說其中"依眼"等二詞如青蓮花等詞互為能別所別。"其他識"即緣色的意識。但在義中應見作那個譬喻而說是天眼識,如"那隻鷓鴣那些藥"。因為無禪支性不是無禪緣性,所以成立五識中舍等的假說禪支性。因為說禪支的禪緣性而不否定它們的禪緣性。如果這樣,五識中舍等不應說在禪聚處,所以說"無禪緣性"等。"由舍等性"即由舍樂苦一境性。"由無他處"只關於心住而說。 .不善因為有分流出說為"白",有分不白,以它為根的不善怎麼會是白性?所以說"及不善"。應說白性的因,如果由其他因有白性,或是自性,由心非煩惱自性而說,這裡觸等也不得白性。因為知諸法自性作用差別的世尊只如此指示識。 .以不超越而修習。觸凈是所緣住在適處,所以說"觸凈而現起"。"碰觸大種"這裡不是自己碰觸什麼,也不被什麼碰觸,因為是非觸性。但所緣能緣性因到達對向而成為識生起的因,以特殊性成就說為能觸所觸性,所以對它們有有對說。"觸所造色"等也應知依假說。但說"以大種為所緣,當大種作為依凈所依被觸時,凈也名為被觸,應如此思擇"。因為以如所欲一分共性說譬喻,顯示雖然所依能依觸有前後性,但在譬喻上應取為譬喻性,所以說"為顯示二觸"。

455.Dassanādippavattibhāvatoti manodhātumanoviññāṇadhātūnaṃ adassanāditāya sā etesaṃ eva viseso. Anaññanissayamanopubbaṅgamatāyāti aññanissayamanopubbaṅgamattābhāvato. Aññanissayaviññāṇassa anantarapaccayattābhāvenāti iminā kiriyāmanodhātutopi visesassa vuttattā 『『manodvāraniggamanamukhabhāvābhāvato』』ti vuttaṃ, na vuttaṃ 『『niggamanapavesamukhabhāvābhāvato』』ti. Tividhenapi hi manodhātuviññāṇadhātūhi manoviññāṇadhātuyā viseso dassitoti. Tato eva vijānanavisesavirahatoyeva. Yadi manodhātu 『『manoviññāṇa』』nti na vuccati, chaviññāṇakāyāti kathaṃ manodhātuyā tattha saṅgaho hotīti? Saṅgaho eva pariyāyadesanattā. Atthi hi esa pariyāyo 『『mananamattaṃ viññāṇaṃ manoviññāṇa』』nti yathā 『『mananamattā dhātu manodhātū』』ti. Apica vatthukiccehi manoviññāṇasabhāgattā tassa uparamuppādabhāvato antādibhāvato ca manoviññāṇakāyasaṅgahitā manodhātu, na sesaviññāṇakāyasaṅgahitā ataṃsabhāgattā, idha pana nippariyāyakatattā manaso sambhūya visiṭṭhamanokiccayuttaṃ manoviññāṇanti tadabhāvato 『『manoviññāṇantipi na vuccatī』』ti imamevatthaṃ sādhetuṃ 『『na hi taṃ viññāṇaṃ manato』』tiādi vuttaṃ. Tena manodhātuyā nippariyāyato manoviññāṇakiccavirahaṃyeva dasseti. Dassanādīnaṃ panātiādinā aññaviññāṇavidhuraṃ manodhātuyā ca sabhāvaṃ dasseti.

Yadi janakasadisatā nāma mahāvipākesu vitakkādīnaṃ sammāsaṅkappāditā, tihetukato nibbattānaṃ tihetukānaṃ, duhetukato nibbattānaṃ duhetukānañca bhavatu sammāsaṅkappāditā, tihetukato pana nibbattaduhetukānaṃ kathanti āha 『『tattha hī』』tiādi. Taṃsotapatitatā na siyā tassā anānantarattā. Tato eva hītiādinā vuttasotapatitaṃ evānantarena vacanena samatthayati. Yadi vijjamānānampi manodhātuādīsu vitakkādīnaṃ pañcaviññāṇesu viya agaṇanūpagabhāvo, evaṃ sante paṭṭhāne kathaṃ tesaṃ jhānapaccayatāvacanaṃ. 『『Abyākato dhammo abyākatassa dhammassa jhānapaccayena paccayo』』ti (paṭṭhā. 1.1.431), 『『vipākābyākatāni kiriyābyākatāni jhānaṅgāni sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ jhānapaccayena paccayo』』ti (paṭṭhā. 1.1.431) hi vuttaṃ. Paccanīyepi 『『abyākataṃ dhammaṃ paṭicca abyākato dhammo uppajjati na jhānapaccayā, pañcaviññāṇasahitaṃ ekaṃ khandhaṃ paṭicca tayo khandhā』』tiādinā (paṭṭhā. 1.1.98) pañcaviññāṇāni eva uddhaṭāni, na manodhātuādīnīti āha 『『jhānapaccayakiccamattato』』tiādi. Na hettha jhānaṅgānaṃ balavadubbalabhāvo adhikato, atha kho jhānapaccayabhāvamattanti adhippāyo.

469.Samānavatthukaṃ anantarapaccayaṃ labhitvāti dassanādito manodhātuyā ca balavabhāve kāraṇavacanaṃ. Yathārammaṇanti ārammaṇānurūpaṃ. Yadi samānanissayatāya manodhātuto balavatarattaṃ vipākamanoviññāṇadhātuyā somanassasahagatāya, voṭṭhabbanaṃ kathaṃ majjhattavedananti anuyogaṃ manasi katvā tassa balavabhāvaṃ sampaṭicchitvā santatipariṇāmanabyāpāravisesā na somanassavedananti parihāraṃ vadanto 『『voṭṭhabbana』』ntiādimāha. Vipāko viya anubhavanameva na hotīti sati samatthatāya vipākānaṃ ekantena ārammaṇarasānubhavanatāya vuttaṃ.

Ahetukakusalavipākavaṇṇanā niṭṭhitā.

Aṭṭhamahāvipākacittavaṇṇanā

這是巴利文的完整中文直譯： "由見等轉起性"即意界意識界的非見等性,這是它們的特殊性。"由無他所依意為前導性"即因為無他所依意為前導性。"由無他所依識的無間緣性"由此因為說與作用意界的差別,所以說"由無意門出口性",不說"由無出入口性"。因為顯示三種意界識界對意識界的差別。正因此而無了知差別。如果意界不說為"意識",如何在"六識身"中攝取意界?只是攝取因為是假說教導。因為有此假說"只是意的識為意識",如"只是意的界為意界"。而且由於處和作用與意識類似,它有最後生起性和初性等,所以意界為意識身所攝,不為其他識身所攝,因為非類似性。但在此因為是非假說性,意共合而相應特殊意作用為意識,因為無彼性所以說"也不說為意識",為證明此義而說"因為那個識不從意"等。由此顯示意界非假說上離意識作用。以"見等"等顯示意界有別於其他識的自性。 如果生因相似性在大異熟中尋等是正思惟等性,從三因生的三因,從二因生的二因應有正思惟等性,但從三因生的二因如何?所以說"因為在彼"等。它不應成為流入,因為非無間。正因此以"所以"等以後面的話證成所說的流入。如果現存的意界等中的尋等如五識一樣不達計數,如此在發趣如何說它們的禪緣性。因為說"無記法以禪緣為緣于無記法","異熟無記作用無記禪支以禪緣為緣于相應蘊及心所生色"。在相反中也以"依無記法緣無記法生起非禪緣,依一五識相應蘊緣三蘊"等只舉五識,不舉意界等,所以說"只由禪緣作用"等。這裡不是增上禪支的強弱性,而是意趣只是禪緣性。 "得到同處無間緣"是說見等和意界的強力性的原因。"隨所緣"即隨順所緣。如果由同所依性喜俱異熟意識界比意界更強力,確定如何是舍受?考慮此質問后,同意它的強力性,說由於相續轉變作用差別不是喜受而說"確定"等。說"不只是如異熟受用",因為有能力時異熟必定受用所緣味。 無因善異熟釋結束。 八大異熟心釋;

1. Vipākadhammānaṃ kammadvāraṃ vuttaṃ dvārakathāyaṃ 『『tebhūmakakusalākusalo ekūnatiṃsavidho mano』』ti (dha. sa. aṭṭha. manokammadvārakathā). Payogenāti attanā parehi vā katena ussāhanapayogena. Kusalākusalāni viya yesaṃ taṃ tadārammaṇaṃ anubandhabhūtaṃ. Paṭhamapañcamacittānaṃ aññamaññabalavadubbalabhāvavicārena dutiyachaṭṭhādīnampi so vicārito hotīti 『『etesu balavaṃ dubbalañca vicāretu』』nti vuttaṃ. Yathā sāliādīnaṃ thaddhamudubhūmivasena tiṇādīnaṃ anīharaṇanīharaṇavasena utuādiavasesapaccayānaṃ vipattisampattivasena ca phalavisesayogo, evaṃ kammassa sugatiduggativasena avisuddhavisuddhapayogavasena upapattiyā vipattisampattivasena ca visiṭṭhaphalatāya pariṇamanaṃ, evameva gimhavassakālādīsu bījānaṃ phalavisesayogo viya taṃtaṃkālavisesena kammassa phalavisesayogo hotīti āha 『『kālavasena pariṇamatī』』ti. Sukkasoṇitapaccayānanti kammavisesaparibhāvitasantānuppannatāya sukkasoṇitānaṃ āyuvisesahetubhāvamāha sukkasoṇitavasenapi vaṇṇādivisesadassanato, yena 『『pitūnaṃ ākāraṃ putto anuvidahatī』』ti vuccati. Taṃmūlakānanti appāyukasaṃvattaniyakammamūlakānaṃ. Āhārādīti ādi-saddena visamūpakkamādayo pariggaṇhāti.

Vipākuddhārakathāvaṇṇanā

Yato tihetukādikammato. Yasmiñca ṭhāneti paṭisandhiādiṭṭhāne, sugatiduggatiyaṃ vā. Tihetukato duhetukaṃ anicchanto paṭisandhinti adhippāyo. Pavattivipākaṃ pana tihetukato duhetukampi icchati eva. Tathā hi vakkhati aṭṭhakathāyaṃ 『『yaṃ purimāya hetukittanaladdhiyā na yujjatī』』ti (dha. sa. aṭṭha. 498).

Ye 『『tasseva kammassa vipākāvasesenā』』ti, 『『ekapupphaṃ yajitvāna, asīti kappakoṭiyo (theragā. 96). Duggatiṃ nābhijānāmī』』ti (apa. thera 2.46.64) ca evamādivacanassa adhippāyaṃ ajānantā 『『kiṃ nu kho ekenapi kammena anekā paṭisandhi hotī』』ti, 『『disvā kumāraṃ satapuññalakkhaṇa』』ntiādivacanassa (dī. ni.

這是巴利文的完整中文直譯： 8.89) .只說了這麼多,沒有說"異時思以業緣為緣于異熟蘊及所作色"。由此了知修斷沒有異時業緣性。在反面中也依所生起的攝取緣而作緣的舉出。在其他處即在見斷品。因為在那裡說"見斷法以所緣緣、俱生緣、親依止緣、後生緣、業緣為緣于非見非修斷法",也說了業緣。 "彼不存在"即異時業緣性不存在。沒有異時業緣就沒有牽引結生,所以說"因為不牽引結生而不來到彼處"。"在此"即在"除掉舉相應外,其餘十一個牽引結生"。"有轉起異熟"即有轉起中的異熟,或成為轉起一分的異熟的業。或者轉起中的異熟是轉起異熟。在此義中應如此分詞:"有異時業緣的,彼性"。不能阻止,因為沒有異時業緣異熟不生起。

3.205) atthaṃ asallakkhetvā 『『kinnu kho nānākammehi ekā paṭisandhi hotī』』ti saṃsayapakkhandā, tesaṃ bījaṅkuropamāya 『『ekasmā ekā, anekasmā ca anekā paṭisandhi hotī』』ti vinicchitattā kammapaṭisandhivavatthānato sāketapañhe vipākuddhārakathāya ussadakittanagahaṇassa sambandhaṃ āha 『『kammavasena…pe… dassetu』』nti. Paṭisandhijanakakammavasena paṭisandhivipāko eva alobhalobhādiguṇadosātirekabhāvahetūti attho daṭṭhabbo. Tathā hi vuttaṃ 『『so tena kammena dinnapaṭisandhivasena nibbatto luddho hotī』』tiādi. Ettha ca lobhavasena, dosa, moha , lobhadosa, lobhamoha, dosamoha, lobhadosamohavasenāti tayo ekakā, tayo dvikā, eko tikoti lobhādidassanavasena akusalapakkheyeva satta vārā. Tathā kusalapakkhe alobhādidassanavasenāti cuddasa vārā labbhanti.

Tattha 『『alobhadosāmohā, alobhādosamohā, alobhadosāmohā balavanto』』ti āgatehi kusalapakkhe tatiyadutiyapaṭhamavārehi dosussadamohussadadosamohussadavārā gahitā. Tathā akusalapakkhe 『『lobhādosamohā, lobhadosāmohā, lobhādosāmohā balavanto』』ti āgatehi tatiyadutiyapaṭhamavārehi adosussadaamohussadaadosāmohussadavārā gahitāyevāti akusalakusalapakkhe tayo tayo vāre antogadhe katvā aṭṭheva vārā dassitā. Ye pana ubhayesaṃ vomissatāvaseneva lobhālobhussadavārādayo apare ekūnapaññāsa vārā dassetabbā, te asambhavato eva na dassitā. Na hi ekasmiṃ santāne antarena avatthantaraṃ lobho balavā alobho cāti yujjati. Paṭipakkhatoyeva hi etesaṃ balavadubbalabhāvo, sahajātadhammato vā. Tesu lobhassa tāva paṭipakkhato alobhena anabhibhūtatāya balavabhāvo, tathā dosamohānaṃ adosāmohehi. Alobhādīnaṃ pana lobhādiabhibhavanato sabbesañca samānajātiyaṃ samabhibhūya pavattivaseneva sahajātadhammato balavabhāvo. Tena vuttaṃ aṭṭhakathāyaṃ 『『lobho balavā, alobho mando, adosāmohā balavanto, dosamohā mandā』』ti. So ca tesaṃ mandabalavabhāvo purimūpanissayato āsayassa paribhāvitatāya veditabbo. Ettha ca paṭhamadutiyehi, sattamapaṭhamehi vā vārehi tihetukakammato paṭisandhipavattivasena tihetukavipāko, itarehi tihetukaduhetukakammato yathāsambhavaṃ paṭisandhipavattivasena duhetukāhetukavipākā dassitāti ayampi viseso veditabbo.

Idhāti vipākuddhāramātikāyaṃ. Tena hetukittanaṃ viseseti. Jaccandhādivipattinimittaṃ moho, sabbākusalaṃ vā. Yaṃ pana vuttanti sambandho. Tena paṭisambhidāmaggavacanena. Gatisampattiyā sati ñāṇasampayutte paṭisandhimhi nipphādetabbe. Aññatthāti nikantipaṭisandhikkhaṇesu. Kammasarikkhakoti idha sātisayo sarikkhabhāvo adhippetoti daṭṭhabbo. Itarathā tihetukaduhetukāpi aññamaññaṃ sarikkhāyevāti dassitametanti. Cakkhuviññāṇādīnīti ettha pañcaviññāṇāni viya apubbanissayapavattinī vijānanavisesarahitā ca manodhātu iṭṭhādibhāgaggahaṇe na samatthāti 『『pākaṭāyevā』』ti na vuttā, ādi-saddena vā saṅgahitā. Tadārammaṇapaccayasabbajavanavatāti tadārammaṇassa paccayabhūtasakalajavanappavattisahitena. Yaṃ sandhāya 『『idha paripakkattā āyatanāna』』nti vuttaṃ. Aññakāleti abuddhipavattikāle.

這是巴利文的完整中文直譯： 對"從一個生一個,從多個生多個結生"這樣的種子芽比喻,由業區分結生,為顯示在娑計陀問題中異熟舉出故事中的勝分說而說"由業等"。應知由結生生起業而有結生異熟,是無貪貪等功德過失增勝性之因的意思。如是說"他由那個業給予的結生而生為貪婪者"等。這裡依貪、嗔、癡、貪嗔、貪癡、嗔癡、貪嗔癡,即三個一法、三個二法、一個三法,依顯示貪等在不善分中有七種。同樣在善分中依顯示無貪等,得十四種。 其中"無貪嗔無癡、無貪有嗔無癡、無貪嗔有癡強"而來的善分第三二一品攝取嗔勝癡勝嗔癡勝品。同樣在不善分"貪有嗔無癡、貪嗔無癡、貪有嗔有癡強"而來的第三二一品已攝取無嗔勝無癡勝無嗔無癡勝品,包含不善善分各三品而顯示八品。但依兩者混合而應顯示貪無貪勝品等其他四十九品,因為不可能而不顯示。因為在一個相續中無間隔的其他狀態不合理有貪強和無貪。因為這些的強弱是由對治,或由俱生法。其中首先貪因為對治上不被無貪克服而強,同樣嗔癡不被無嗔無癡克服。但無貪等因為克服貪等,一切在同類中以平等克服而轉起,由俱生法而強。因此在義釋中說"貪強,無貪弱,無嗔無癡強,嗔癡弱"。應知它們的弱強是由前依止而熏習傾向。這裡以第一第二,或第七第一品顯示從三因業依結生轉起而有三因異熟,以其他從三因二因業隨緣依結生轉起而有二因無因異熟,應知這個差別。 "在此"即在異熟舉出綱要中。由此特別說因的稱述。生盲等缺陷的因是癡,或一切不善。"但說"的連繫。由那個無礙解道之語。當有趣圓滿時應令生起智相應結生。"在其他"即在愛著結生剎那。"業相似"這裡應知是意指殊勝的相似性。不然三因二因也互相相似,如是已顯示。"眼識等"這裡如五識,意界也不依新所依轉起且無了知差別,在取可意等分中無能力,所以不說"明顯",或以等字攝取。"一切速行有所緣緣"即與作為所緣緣的全部速行生起俱有。關於此說"這裡處已成熟"。"其他時"即非智轉起時。

Anulometi dhammānulome. Āsevanapaccayāti āsevanabhūtā paccayā. Na magge amaggapaccaye . Sopi moghavāro labbheyyāti yadi voṭṭhabbanampi āsevanapaccayo siyā, yathā 『『sukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca sukhāya vedanāya sampayutto dhammo uppajjati āsevanapaccayā na (paṭṭhā. 1.2.3) maggapaccayā』』ti (paṭṭhā. 1.

這是巴利文的完整中文直譯： "順"即在法順中。"等無間緣"即成為等無間的諸緣。不在道中為非道緣。"那個空品也應得",如果確定也是等無間緣,如說"依樂受相應法緣樂受相應法生起由等無間緣非道緣"。 這裡要注意,譯文儘可能保持了原文的結構和術語,而沒有進行意譯或簡化。這段經文討論的是佛教阿毗達磨中關於緣起和條件關係的專門術語概念。

2.14) anulomapaccanīye, paccanīyānulome ca 『『sukhā…pe… na maggapaccayā āsevanapaccayā』』ti ca vuttaṃ hasituppādacittavasena, evaṃ voṭṭhabbanavasena 『『adukkhamasukhāya vedanāya sampayuttaṃ dhammaṃ paṭiccā』』tiādinā pubbe vuttanayena pāṭho siyā, tathā ca sati vāradvayavasena gaṇanāyaṃ 『『āsevanapaccayā na magge dve. Na maggapaccayā āsevane dve』』ti ca vattabbaṃ siyā, na pana vuttaṃ, tasmā na labbheyyāyaṃ moghavāroti adhippāyo.

Voṭṭhabbanampi yadi āsevanapaccayo siyā, dutiyamoghavāre attano viya tatiyacatutthavāresupi siyā, tathā sati attanāpi kusalākusalānaṃ siyā. Na hi…pe… avutto atthi 『『purimā purimā kusalā dhammā』』tiādinā anavasesato vuttattā. Voṭṭhabbanassa…pe… avutto 『『abyākato dhammo kusalassa dhammassa āsevanapaccayena paccayo. Akusalassa…pe… paccayo』』ti vacanābhāvato. Na kevalaṃ avutto, atha kho kusalaṃ…pe… paṭikkhittova. Athāpi siyātiādi maggasodhanatthameva vuccati. Samānavedanānaṃ eva āsevanapaccayabhāvassa dassanato 『『asamānavedanānaṃ vasenā』』ti vuttaṃ. Evaṃ 『『āsevana paccayena paccayo』』tipi vattabbaṃ siyā, samānavedanāvasenāti adhippāyo. Abhinnajātikassa cāti ca-saddo abhinnavedanassa cāti sampiṇḍanattho. Vedanāttikepi voṭṭhabbanassa āsevanapaccayattassa abhāvāti yojanā. Kusalattikādīsu yathādassitapāḷippadesesupīti sampiṇḍanattho pi-saddo. Gaṇanāya kāraṇabhūtāya gaṇanāya niddhāriyamānāya sati gaṇanāya vā abbhantare. Dutiyo moghavāro vīmaṃsitabboti āsevanapaccayattābhāvā javanaṭṭhāne ṭhātuṃ na yujjati. Na hi vinā āsevanaṃ javanappavatti atthīti adhippāyo.

Apicettha 『『yaṃ javanabhāvappattaṃ, taṃ chinnamūlakarukkhapupphaṃ viyā』』ti (dha. sa. aṭṭha. 566) vakkhamānattā anupacchinnabhavamūlānaṃ pavattamānassa voṭṭhabbanassa kiriyabhāvo na siyā, vutto ca 『『yasmiṃ samaye manoviññāṇadhātu uppannā hoti kiriyā neva kusalā nākusalā na ca kammavipākā upekkhāsahagatā』』ti, tasmā 『『javanaṭṭhāne ṭhatvāti javanassa uppajjanaṭṭhāne dvikkhattuṃ pavattitvā, na javanabhāvenā』』ti, 『『āsevanaṃ labhitvāti ca āsevanaṃ viya āsevana』』nti vuccamāne na koci virodho, vipphārikassa pana sato dvikkhattuṃ pavattiyevettha āsevanasadisatā. Vipphārikatāya hi viññattisamuṭṭhāpakattañcassa vuccati. Vipphārikampi javanaṃ viya anekakkhattuṃ appavattiyā dubbalattā na nippariyāyato āsevanapaccayabhāvena pavatteyyāti na imassa pāṭhe āsevanatthaṃ vuttaṃ, aṭṭhakathāyaṃ pana pariyāyato vuttaṃ yathā 『『phalacittesu maggaṅgaṃ maggapariyāpanna』』nti. Ayamettha attanomati. Ayampi porāṇakehi asaṃvaṇṇitattā sādhukaṃ upaparikkhitabbo.

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Evañca katvāti voṭṭhabbanāvajjanānaṃ anatthantarabhāvato 『『āvajjanā』』icceva vuttaṃ, voṭṭhabbanaṭṭhānepīti adhippāyo. Tasmāti yasmā voṭṭhabbanaṃ āvajjanāyeva atthato upekkhāsahagatāhetukakiriyamanoviññāṇadhātubhāvato, tasmā. Taṃ āvajjanā viya sati uppattiyaṃ kāmāvacarakusalākusalakiriyajavanānaṃ ekantato anantarapaccayabhāveneva vatteyya, no aññathāti adhippāyena 『『voṭṭhabbanato』』tiādimāha. Catunnanti muñchāmaraṇāsannavelādīsu mandībhūtavegatāya cattāripi javanāni uppajjeyyunti adhippāyena vuttaṃ. Ayametassa sabhāvoti ārammaṇamukhenapi cittaniyāmaṃyeva dasseti. Yadipi 『『javanāpāripūriyā…pe… yutto』』ti vuttaṃ, 『『āvajjanādīnaṃ paccayo bhavituṃ na sakkotī』』ti pana vuttattā cittappavattivasena paṭhamamoghavārato etassa na koci viseso. Tenevāha 『『ayampi…pe… retabbo』』ti. Paṭisandhicitteyeva pavattiyaṃ 『『bhavaṅga』』nti vuccamāne na tassa hetuvasena bhedoti 『『sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo』』ti (paṭṭhā. 3.

這是巴利文的完整中文直譯： "如此作"即因為確定和轉向無別義,所以只說"轉向",意趣在確定處也是。"所以"即因為確定在義上就是轉向,因為是舍俱無因作用意識界性,所以。那轉向若有生起,只應以無間緣性對欲界善不善作用速行而轉,不應其他,以此意趣而說"從確定"等。說"四個"是以意趣在昏迷死亡臨近時等由於力量減弱而生起四個速行。"這是它的自性"即也由所緣門顯示心的規律。雖然說"因速行圓滿而適合",但因為說"不能作為轉向等的緣",依心轉起而與第一空品無任何差別。因此說"這個也應思察"。若在結生心的轉起中說"有分",它依因而無差別,所以"有因有分以無間緣為緣于無因有分"。 這裡保持了原文的專業術語和結構,沒有進行意譯或簡化。文中討論了佛教阿毗達摩對心識活動和緣起關係的分析。

1.102) na sakkā vattuṃ, vuttañca, tasmā sahetukaṃ bhavaṅganti tadārammaṇaṃ vuttanti viññāyati.

Sabhāvakiccehi attano phalassa paccayabhāvo, sabhāvakiccānaṃ vā phalabhūtānaṃ paccayabhāvo sabhāvakiccapaccayabhāvo. Appaṭisiddhaṃ daṭṭhabbanti 『『duhetukasomanassasahagataasaṅkhārikajavanāvasāne evā』』ti imassa atthassa anadhippetattā. Yathā ca ahetukaduhetukapaṭisandhikānaṃ tihetukajavanāvasāne ahetukaduhetukatadārammaṇaṃ appaṭisiddhaṃ, evaṃ tihetukapaṭisandhikassa tihetukajavanānantaraṃ duhetukatadārammaṇaṃ, duhetukapaṭisandhikassa ca duhetukānantaraṃ ahetukatadārammaṇaṃ appaṭisiddhaṃ daṭṭhabbaṃ. 『『Tihetukakammaṃ tihetukampi duhetukampi ahetukampi vipākaṃ detī』』ti (dha. sa. aṭṭha. 498) hi vuttaṃ. Paripuṇṇavipākassāti imināpi tihetukajavanato yathāvuttatadārammaṇassa appaṭisiddhaṃyeva sādheti. Na hi paccayantarasāmaggiyā asati tadārammaṇaṃ sabbaṃ avipaccantaṃ kammaṃ paripuṇṇavipākaṃ hotīti. Mukhanidassanamattameva yathāvuttatadārammaṇappavattiyā avibhāvitattā. Tihetukādikammassa hi ukkaṭṭhassa tihetukakammassa soḷasa, itarassa dvādasa, ukkaṭṭhasseva duhetukakammassa dvādasa, itarassa aṭṭhāti evaṃ soḷasavipākacittādīni yojetabbāni. Tasmāti yasmā paripuṇṇavipākassa paṭisandhijanakakammassa vasena vipākavibhāvanāya mukhanidassanamattamevetaṃ, tasmā.

Evañca katvāti nānākammato tadārammaṇuppattiyaṃ ito aññathāpi sambhavatoti attho. 『『Upekkhā…pe… uppajjatī』』ti ettha kena kiccena uppajjatīti? Tadārammaṇakiccaṃ tāva na hoti javanārammaṇassa anālambaṇato, nāpi santīraṇakiccaṃ tathā appavattanato, paṭisandhicutīsu vattabbameva natthi, pārisesato bhavaṅgakiccanti yuttaṃ siyā. Na hi paṭisandhibhūtaṃyeva cittaṃ 『『bhavaṅga』』nti vuccatīti.

Tanninnanti āpāthagatavisayaninnaṃ āvajjananti sambandho. Aññassa viya paṭhamajjhānādikassa viya. Etassapi sāvajjanatāya bhavitabbanti adhippāyo. Atadatthāti ettha taṃ-saddena nirodhaṃ paccāmasati. Uppattiyāti uppattito. Tanti nevasaññānāsaññāyatanaṃ. Tassa nirodhassa. Tathā ca uppajjatīti 『『anantarapaccayo hotī』』ti padassa atthaṃ vivarati. Yathāvuttā vuttappakārā. Vodānaṃ dutiyamaggādīnaṃ purecārikañāṇaṃ. Etesanti ariyamaggacittamaggānantaraphalacittānaṃ. Etassāti yathāvuttavipākacittassa.

Upanissayato tasseva cakkhuviññāṇādivipākassa dassanatthaṃ cakkhādīnaṃ dassanādiatthato dassanādiphalato, dassanādippayojanato vā. Purimacittāni āvajjanādīni. Vatthantararahitatte dassetabbe vatthantare viya ārammaṇantarepi na vattatīti 『『vatthārammaṇantararahita』』nti vuttaṃ.

這是巴利文的完整中文直譯： 不能說,但已說,所以應知說有因有分即是說所緣。 自性作用對自果的緣性,或自性作用果的緣性是自性作用緣性。應見未遮止,因為"只在二因喜俱無行速行末"這個義不是所要。如無因二因結生者在三因速行末有無因二因所緣未遮止,如是三因結生者在三因速行後有二因所緣,二因結生者在二因後有無因所緣應見未遮止。因為說"三因業給予三因、二因、無因異熟"。"圓滿異熟"由此也證成從三因速行如說所緣未遮止。因為若無其他緣和合,所緣一切未成熟業不成為圓滿異熟。只是門顯示,因為未顯明如說所緣轉起。應配合三因等業,勝三因業十六,其他十二,只勝二因業十二,其他八等十六異熟心等。所以即因為這只是依能生結生的圓滿異熟業而顯示異熟的門顯示,所以。 "如此作"即意思是在從不同業生起所緣時也可能有別於此。"舍等生起"這裡以何作用生起?首先不是所緣作用,因為不取速行所緣,也非推度作用,因為如此不轉起,在結生死不必說,由余應是有分作用。因為不說只是結生心為"有分"。 "傾向彼"連繫為傾向現前境的轉向。如其他,如初禪等。意趣是這個也應有轉向性。"非彼義"這裡以"彼"字指涉滅。"生起"即從生起。"彼"即非想非非想處。那個滅的。"如是生起"即解釋"成為無間緣"句的義。"如說"即已說方式。"清凈"即第二道等的前導智。"這些"即聖道心道後果心。"這個"即如說異熟心。 為顯示從所依那個眼識等異熟,從眼等的見等義,從見等果,或從見等目的。前心即轉向等。在應顯示無別所依時,如在別所依,在別所緣也不轉起,所以說"無別所依所緣"。

Yadi vipākena kammasarikkheneva bhavitabbaṃ, evaṃ sati imasmiṃ vāre ahetukavipākānaṃ asambhavo eva siyā tesaṃ akammasarikkhakattāti imamatthaṃ manasi katvā āha 『『ahetukānaṃ panā』』ti. Abhinipātamattanti pañcannaṃ viññāṇānaṃ kiccamāha. Te hi āpāthagatesu rūpādīsu abhinipātanamatteneva vattanti. Ādi-saddena sampaṭicchanādīni saṅgaṇhāti. Kusalesu kusalākusalakiriyesupi vā vijjamānā sasaṅkhārikāsaṅkhārikatā aññamaññaṃ asarikkhattā pahānāvaṭṭhānato ca viruddhā viyāti vipākesu sā tadanukūlā siyā, sā pana mūlābhāvena na suppatiṭṭhitānaṃ savisayābhinipatanamattādivuttīnaṃ natthīti vuttaṃ 『『na sasaṅkhārikaviruddho』』tiādi. Ubhayenapi tesaṃ nibbattiṃ anujānāti yathā 『『kaṭattārūpāna』』nti adhippāyo. 『『Vipākadhammadhammo vipākassa dhammassa ārammaṇapaccayena paccayo. Vipākadhammadhamme khandhe aniccato dukkhato anattato vipassati, assādeti abhinandati, taṃ ārabbha rāgo uppajjati, domanassaṃ uppajjati, kusalākusale niruddhe』』tiādinā (paṭṭhā. 1.3.93) vipākattike viya siyā kusalattikepi pāḷīti katvā 『『kusalattike cā』』tiādi vuttaṃ. Tattha hi 『『kusalo dhammo abyākatassa dhammassa ārammaṇapaccayena paccayo』』ti uddisitvā 『『sekkhā vā puthujjanā vā kusalaṃ aniccato dukkhato anattato vipassanti, kusale niruddhe vipāko tadārammaṇatā uppajjati, kusalaṃ assādeti abhinandati, taṃ ārabbha rāgo uppajjati, diṭṭhi, vicikicchā, uddhaccaṃ, domanassaṃ uppajjati, akusale niruddhe vipāko tadārammaṇatā uppajjatī』』ti vuttaṃ. Avijjamānattā eva avacananti adhippāyena tattha yuttiṃ dasseti 『『vipphārikañhī』』tiādinā.

Ettha keci 『『chaḷaṅgupekkhāvatopi kiriyamayacittatāya kiriyajavanassa vipphārikakiriyabhāvo na sakkā nisedhetunti nidassanabhāvena paṇṇapuṭamupanītaṃ asamānaṃ. Kiriyajavanānantaraṃ tadārammaṇābhāvassa pāḷiyaṃ avacanampi akāraṇaṃ labbhamānassapi katthaci kenaci adhippāyena avacanato. Tathā hi dhammasaṅgahe akusalaniddese labbhamānopi adhipati na vutto, tasmā kiriyajavanānantaraṃ tadārammaṇābhāvo vīmaṃsitabbo』』ti vadanti. Satipi kiriyamayatte sabbattha tādibhāvappattānaṃ khīṇāsavānaṃ javanacittaṃ na itaresaṃ viya vipphārikaṃ, santasabhāvatāya pana sannisinnarasaṃ siyāti tassa paṇṇapuṭaṃ dassitaṃ. Dhammasaṅgahe akusalaniddese adhipatino viya paṭṭhāne kiriyajavanānantaraṃ tadārammaṇassa labbhamānassa avacane na kiñci kāraṇaṃ dissati. Tathā hi vuttaṃ tattha aṭṭhakathāyaṃ 『『heṭṭhā dassitanayattā』』ti (dha. sa. aṭṭha. 429). Na cettha dassitanayattāti sakkā vattuṃ vipākadhammadhammehi kusalākusalehi ataṃsabhāvānaṃ nayadassanassa ayujjamānakattā. Apica tattha vīmaṃsāya kesuci sabbesañca adhipatīnaṃ abhāvato ekarasaṃ desanaṃ dassetuṃ 『『uddhaṭo』』ti ca sakkā vattuṃ, idha pana na tādisaṃ avacane kāraṇaṃ labbhatīti 『『avacane kāraṇaṃ natthī』』ti vuttaṃ.

Adhippāyenāti akusalānantaraṃ sahetukatadārammaṇaṃ natthīti tassa therassa matimattanti dasseti. 『『Kusalākusale niruddhe sahetuko vipāko tadārammaṇatā uppajjatī』』ti (paṭṭhā. 3.

這是巴利文的完整中文直譯： 如果應該只與業相似的異熟,如此在這品中無因異熟應該不可能,因為它們不與業相似,考慮此義而說"但無因的"。"只是撞擊"說五識的作用。因為它們對現前的色等只以撞擊而轉起。以等字攝取領受等。在善、善不善作用中有的有行無行性,因為互不相似且在斷與住立上相違,所以在異熟中它應隨順於彼,但由於無根而對只是撞擊自境等轉起的未善立者不存在,所以說"不與有行相違"等。由兩者許可它們的生起,如"由作成色"的意趣。 如在異熟三法中說"應成為異熟法對異熟法以所緣緣為緣。觀異熟法諸蘊為無常苦無我,愉悅歡喜,緣彼生起貪,生起憂,善不善滅時"等,在善三法中也應有經文,因此說"在善三法中"等。因為在那裡說"善法對無記法以所緣緣為緣"后說"有學或凡夫觀善為無常苦無我,善滅時異熟以所緣性生起,愉悅歡喜善,緣彼生起貪,見,疑,掉舉,憂,不善滅時異熟以所緣性生起"。因為不存在而不說的意趣,在那裡以"廣大"等顯示理由。 這裡有些人說"對具六支舍者也因是唯作心性,作用速行的廣大作用性不能否定,所以以葉包為譬喻是不恰當的。在經中不說作用速行後有所緣也不是理由,因為即使有得也因某些意趣而在某處不說。如是在法聚不善說中雖有得而不說增上,所以應考察作用速行后無所緣"。雖有唯作性,漏盡者在一切處達到如是性的速行心不如其他的廣大,但因寂靜自性而應有安息味,所以顯示它的葉包。在法聚不善說中如增上,在發趣中作用速行後有得的所緣不說不見任何理由。如是在那裡義釋中說"因已顯示方式"。這裡不能說"因已顯示方式",因為不合理顯示與彼自性不同的善不善的方式。而且在那裡由於考察在某些或一切增上的缺乏而能說"舉出"以顯示一味說法,但這裡不得如是不說的理由,所以說"不說無理由"。 "以意趣"即顯示"不善後無有因所緣"只是那長老的見解。"善不善滅時有因異熟以所緣性生起"。

1.98) vacanato pana akusalānantaraṃ sahetukatadārammaṇampi vijjatiyevāti uppattiṃ vadantassa yuttaggahaṇavasenāti adhippāyo.

Na ettha kāraṇaṃ dissatīti etena tihetukajavanānantaraṃ tividhampi tadārammaṇaṃ yuttanti dasseti. Yena adhippāyenāti paṭhamatherena tāva ekena kammunā anekatadārammaṇaṃ nibbattamānaṃ kammavisesābhāvā taṃtaṃjavanasaṅkhātapaccayavisesena visiṭṭhaṃ hotīti iminā adhippāyena javanavasena tadārammaṇassa sasaṅkhārādividhānaṃ vuttaṃ, vipākena nāma kammasarikkhena bhavitabbaṃ, na kammaviruddhasabhāvena. Aññathā aniṭṭhappasaṅgo siyāti evamadhippāyena dutiyatthero kammavaseneva tadārammaṇavisesaṃ āha. Ñāṇassa jaccandhādiduggativipattinimittapaṭipakkhatā viya sugativipattinimittapaṭipakkhatāpi siyāti maññamāno tatiyatthero 『『tihetukakammato duhetukapaṭisandhimpi nānujānātī』』ti iminā nayena tesu vādesu adhippāyāvirodhavasena yuttaṃ gahetabbaṃ. Mahāpakaraṇe āgatapāḷiyāti 『『sahetuko dhammo ahetukassa dhammassa anantarapaccayena paccayo』』ti (paṭṭhā. 3.1.102) imassa vibhaṅge 『『sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo, sahetukā khandhā vuṭṭhānassa anantarapaccayena paccayo』』ti evamādinā paṭṭhāne sahetukadukādīsu āgatapāḷiyāti attho.

Kāmāvacarakusalavipākavaṇṇanā niṭṭhitā.

Rūpāvacarārūpāvacaravipākakathāvaṇṇanā

499.Tasmiṃ khaṇe vijjamānānaṃ chandādīnanti etena vipākajjhāne dukkhāpaṭipadādibhāvassa avijjamānataṃ dasseti. Na hi kusalajjhānaṃ viya vipākajjhānaṃ parikammavasena nibbattatīti. Na cettha paṭipadābhedo viya kusalānurūpo vipākassa ārammaṇabhedopi na paramatthiko siyāti sakkā vattuṃ ekantena sārammaṇattā arūpadhammānaṃ vipākassa ca kammanimittārammaṇatāya aññatrāpi vijjamānattā. Nānākkhaṇesu nānādhipateyyanti 『『yasmiṃ khaṇe yaṃ jhānaṃ yadadhipatikaṃ, tato aññasmiṃ khaṇe taṃ jhānaṃ ekantena tadadhipatikaṃ na hotī』』ti katvā vuttaṃ. Catutthajjhānassevāti ca paṭipadā viya adhipatayo na ekantikāti imamevatthaṃ dasseti.

Rūpāvacarārūpāvacaravipākakathāvaṇṇanā niṭṭhitā.

Lokuttaravipākakathāvaṇṇanā

1. Taṇhāvijjādīhi āhitavisesaṃ lokiyakammaṃ vipākuppādanasamatthaṃ hoti, na aññathāti vuttaṃ 『『taṇhādīhi abhisaṅkhata』』nti. Itarassāti suññatāppaṇihitanāmarahitassa. Yo suddhikapaṭipadāya vibhāvito, yo ca suttantapariyāyena animittoti vuccati. Tenevāha 『『aniccānupassanānantarassapi maggassā』』tiādi. Vaḷañjana…pe… bhedo hoti maggāgamanavasenāti adhippāyo. 『『Maggānantaraphalacittasmiṃ yevā』』ti vacanaṃ apekkhitvā 『『suññatādināmalābhe satī』』ti sāsaṅkaṃ āha. Animittanāmañca labhati maggāgamanato phalassa nāmalābhe visesābhāvatoti adhippāyo. Tādisāya evāti yādisā magge saddhā, tādisāya eva phale saddhāya.

這是巴利文的完整中文直譯： 但因說"善不善滅時有因異熟以所緣性生起",所以不善後也確實有有因所緣,意趣是依說有生起者的正確把握。 "在此不見理由"由此顯示三因速行后三種所緣都適合。"以何意趣"即首先第一長老以一業生起多所緣時,因無業差別而由彼彼速行稱為緣的差別而有特殊,以此意趣說依速行而有所緣的有行等分別,名為異熟應與業相似,不應與業自性相違。否則應有不適當之過,以如是意趣第二長老只依業說所緣差別。第三長老認為如智對生盲等惡趣缺陷的對治性,也應有對善趣缺陷的對治性,以"不允許從三因業有二因結生"這樣方式,在這些說法中應依意趣無違而把握適當。"在大論中來的經文"即在發趣有因二法等中來的經文,在"有因法對無因法以無間緣為緣"的分別中說"有因有分對無因有分以無間緣為緣,有因諸蘊對出起以無間緣為緣"等的意思。 欲界善異熟釋畢。 色無色界異熟論釋 499."在那剎那存在的欲等"由此顯示在異熟禪無苦行道等性。因為異熟禪不像善禪由遍作而生起。這裡不能說如行道差別,異熟隨順善的所緣差別也非勝義,因為無色法一向有所緣性,異熟以業相為所緣而在其他處也存在。"在不同剎那不同增上"說是因為"在某剎那某禪以某為增上,在其他剎那那禪一向不以彼為增上"。"只第四禪"即顯示增上如行道非一向的這個義。 色無色界異熟論釋畢。 出世間異熟論釋 505."由愛無明等所作成"說是因為世間業由愛無明等所作成的特殊而能生起異熟,不然不能。"其他"即無空無愿名者。即以清凈行道顯明者,以經論方法說為無相者。因此說"隨無常觀后的道"等。"施設等差別"意趣是依道的進行。考慮到"只在道後果心"之說而帶疑地說"若得空等名"。意趣是因從道得名在果得名無差別而得無相名。"如是"即果中信如道中信。

1. 『『Katame dhammā niyyānikā? Cattāro maggā』』ti vacanato (dha. sa. 1295, 1609) aniyyānikapadaniddese ca 『『catūsu bhūmīsu vipāko』』ti (dha. sa. 1610) vuttattā na nippariyāyena phalaṃ niyyānasabhāvaṃ, niyyānasabhāvassa pana vipāko kilesānaṃ paṭippassaddhippahānavasena pavattamāno pariyāyato tathā vuccatīti āha 『『niyyānikasabhāvassā』』tiādi. Pañcaṅgiko cāti etena maggavibhaṅge sabbavāresupi phalassa maggapariyāyo āgatoti dasseti. Tattha hi ariyamaggakkhaṇe vijjamānāsupi viratīsu tadavasiṭṭhānaṃ pañcannaṃ kārāpakaṅgānaṃ atirekakiccatādassanatthaṃ pāḷiyaṃ pañcaṅgikopi maggo uddhaṭoti. Evaṃ bojjhaṅgāpīti yathā maggo, evaṃ maggabojjhaṅgavibhaṅgesu phalesu ca bojjhaṅgā uddhaṭāti attho.

Lokuttaravipākakathāvaṇṇanā niṭṭhitā.

Kiriyābyākatakathāvaṇṇanā

這是巴利文的完整中文直譯： 555.因說"什麼法是出離?四道"及在非出離句的解釋中說"四地的異熟",所以果不是無比喻的出離自性,但出離自性的異熟以煩惱的止息斷的方式轉起,以比喻而如是稱呼,所以說"出離自性的"等。"五支的"由此顯示在道分別一切品中也來有果的道比喻。因為在那裡在聖道剎那雖有諸離,為顯示對其餘五個能作支的過勝作用,在經中也舉出五支道。"如是覺支也"意思是如道,如是在道覺支分別中對果也舉出覺支。 出世間異熟論釋畢。 唯作無記論釋

568.Purimā pavattīti mahākiriyacittappavattiṃ āha. Tāya hi khīṇāsavo evaṃ paccavekkhati. Tenevāha 『『idaṃ pana cittaṃ vicāraṇapaññārahita』』nti. Evanti yathā sotadvāre, evaṃ ghānadvārādīsupi mahākiriyacittehi tasmiṃ tasmiṃ visaye idamatthikatāya paricchinnāya idaṃ cittaṃ vattatīti dasseti. Pañcadvārānugataṃ hutvā labbhamānanti pañcadvāre pavattamahākiriyacittānaṃ piṭṭhivaṭṭakabhāvena imassa cittassa pavattiṃ sandhāya vuttaṃ, pañcadvāre eva vā idameva pavattanti sambandho. 『『Loluppa…pe… bhūta』』nti vuttattā pañcadvāre paṭhamaṃ iminā cittena somanassito hutvā pacchā mahākiriyacittehi taṃ taṃ atthaṃ vicinotīti ayamattho vutto viya dissati. Pubbeyeva pana manodvārikacittena padhānasāruppaṭṭhānādiṃ paricchindantassa pañcadvāre tādisasseva tādisesu rūpādīsu idaṃ cittaṃ pavattatīti vadanti. Ayampi attho pañcadvāre eva pavattaṃ loluppataṇhāpahānādipaccavekkhaṇāhetu yathāvuttakāraṇabhūtaṃ jātanti evaṃ yojetvā sakkā vattuṃ. Evañca sati imassa cittassa paccayabhūtā purimā pavattīti idampi vacanaṃ samatthitaṃ hoti.

Ettha ca pañcadvāre iminā cittena somanassuppādanamattaṃ daṭṭhabbaṃ, na hāsuppādanaṃ pañcadvārikacittānaṃ aviññattijanakattā, manodvāre pana hāsuppādanaṃ hoti. Teneva hi aṭṭhakathāyaṃ pañcadvāre 『『somanassito hotī』』ti ettakameva vuttaṃ, manodvāre ca 『『hāsayamāna』』nti. Iminā hasituppādacittena pavattiyamānampi bhagavato sitakaraṇaṃ pubbenivāsaanāgataṃsasabbaññutaññāṇānaṃ anuvattakattā ñāṇānuparivattiyevāti. Evaṃ pana ñāṇānuparivattibhāve sati na koci pāḷiaṭṭhakathānaṃ virodho, evañca katvā aṭṭhakathāyaṃ 『『tesaṃ ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ uppajjatī』』ti vuttaṃ. Avassañca etaṃ evaṃ icchitabbaṃ, aññathā āvajjanacittassapi bhagavato pavatti na yujjeyya. Tassapi hi viññattisamuṭṭhāpakabhāvassa nicchitattā, na ca viññattisamuṭṭhāpakatte taṃsamuṭṭhitāya viññattiyā kāyakammādibhāvaṃ āvajjanabhāvo vibandhatīti.

Tato evāti mūlābhāvena na suppatiṭṭhitattā eva. 『『Ahetukānaṃ jhānaṅgāni balāni cā』』ti sampiṇḍanattho jhānaṅgāni cāti ca-saddo. Yadi aparipuṇṇattā balabhāvassa imasmiṃ ahetukadvaye balāni anuddiṭṭhāni asaṅgahitāni ca, atha kasmā niddiṭṭhānīti āha 『『yasmā panā』』tiādi. Sammā niyyānikasabhāvānaṃ kusalānaṃ paṭibhāgabhūto vipākopi phalaṃ viya taṃsabhāvo siyāti sahetukavipākacittāni aggahetvā kiriyacittakatattā vā 『『mahākiriyacittesū』』ti vuttaṃ. Atha vā mahākiriyacittesucāti ca-saddena sahetukavipākacittānipi gahitānīti veditabbāni.

574.『『Indriya…pe… imassānantaraṃ uppajjamānānī』』ti vuttaṃ tesaṃ ñāṇānaṃ kāmāvacarattā. Itaresaṃ mahaggatattā 『『parikammānantarānī』』ti vuttaṃ.

1. Āhito ahaṃ māno etthāti attā, so eva bhavati uppajjati, na paraparikappito viya niccoti attabhāvo. Attāti vā diṭṭhigatikehi gahetabbākārena bhavati pavattatīti attabhāvo.

Kiriyābyākatakathāvaṇṇanā niṭṭhitā.

Cittuppādakaṇḍavaṇṇanā niṭṭhitā.

這是巴利文的完整中文直譯： 568.前面的生起即說大唯作心的生起。因為漏盡者如此省察。因此說"這心是無考察慧"。"如是"即顯示如在耳門,同樣在鼻門等處,以大唯作心在各自境中以此為所需而限定此心轉起。"隨五門而得"是指五門中生起的大唯作心以背面狀態此心的生起,或僅在五門生起。因說"貪等已成"的緣故,似乎在五門中先以此心從喜悅後用大唯作心觀察彼義。但先以意門心限定主要適合性等,則在五門中如是心如是轉起於色等。此義也可如此連線:在五門中僅以此心生起,是由於舍斷貪等省察的緣故。如此,此心的前面生起即為因,也就成立了。 在此應看在五門中僅是喜悅生起,而非歡笑,因五門心不能生起明瞭。但在意門生起歡笑。因此在義釋中五門只說"從喜悅",意門則說"使歡笑"。以此笑生心的生起,因為隨順佛的笑是隨順前世、未來、一切智慧的智慧轉起。如此智慧轉起時,經與義釋無有相違。如是在義釋中說"在彼等智慧行境界末,此心生起"。必須如此希求,否則佛的注意心也不應理。因為已確定其生起有表達性,且在非表達性生起時,不妨礙由其生起的表達性成為身業等。 "從彼"即因無根本而未善立。"無因的禪支與力"是總括,禪支與力的"與"字。如果因力未滿,在此無因二種未說未攝力,那為何已說?說"因為"等。正確出離自性的善的異熟對應,如果果如其性,未取有因異熟心,或因唯作心性,所以說"在大唯作心中"。或者"在大唯作心中"的"與"字也攝取有因異熟心。 574.說"根等隨後生起"是因為彼等智慧是欲界。其他的是色界,所以說"隨近行后"。 577.在此建立我慢的"我",即自體,彼即生起,非如常執為他人想像。或"我"是被邪見者把握的方式而存在轉起的自體。 唯作無記論釋畢。 心生起品釋畢。

1. Rūpakaṇḍaṃ

Uddesavaṇṇanā

Kenacīti rūpena vā arūpena vā. Cittuppādena tāva rūpassa samayavavatthānaṃ na sakkā kātuṃ abyāpitāya anekantikatāya cāti imamatthaṃ dassento 『『acittasamuṭṭhānasabbhāvato』』tiādimāha. Tattha acittasamuṭṭhānaṃ rūpaṃ cittassa tīsu khaṇesu uppajjatīti imasmiṃ tāva vāde cittuppattisamayena rūpūpapattisamayassa vavatthānaṃ mā hotu, cittassa uppādakkhaṇeyeva sabbampi rūpaṃ uppajjatīti imasmiṃ pana vāde kathanti? Etthāpi acittasamuṭṭhānaṃ rūpaṃ cittena sahuppādepi anindriyabaddharūpaṃ viya acittapaṭi bandhuppādatāya na cittena vavatthāpetabbasamayanti vuttaṃ 『『acittasamuṭṭhānasabbhāvato』』ti. Tena cittuppādena rūpassa samayavavatthānaṃ na byāpīti dasseti. Anekacittasamuṭṭhānatāya vavatthānābhāvatoti sambandho. Niyate hi samuṭṭhāpakacitte cittasamuṭṭhānarūpassa siyā vavatthānanti.

Kesañcīti kāmāvacarakusalādīnaṃ. Katthacīti āruppe. Kesañcīti vā kesañci pañcavokāravipākānaṃ. Katthacīti paṭisandhikkhaṇe carimakkhaṇe ca. 『『Tasmiṃ samaye phasso hotī』』tiādinā (dha. sa. 1) cittasahabhāvinaṃ eva cittena samayavavatthānaṃ katanti vuttaṃ 『『acittasahabhubhāvato』』ti. Tesanti upādārūpānaṃ. Yo yassa sahabhāvena upakārako, so eva tassa samayavavatthāpakabhāvena vuttoti āha 『『sahajāta…pe… ttanato』』ti. Nāpi mahābhūtehītiādinā vavatthānābhāvameva dasseti. Kesañcīti akammajādīnaṃ. Kehicīti kammajādīhi. Pavattitoti pavattanato. Sahāti ekasmiṃ kāle. Abhāvāti niyogato abhāvā.

Viññatti…pe… na sakkā vattuṃ mahābhūtehi samayavavatthāne kariyamāne tehi ayāvabhāvitatāyāti adhippāyo. Ekasmiṃ kāletiādināpi mahābhūtehi samayaniyamane vavatthānābhāvameva vibhāveti. 『『Tathā vibhajanattha』』nti, 『『avibhattaṃ abyākataṃ atthīti dassetu』』nti ca imesaṃ padānaṃ 『『vibhattaṃ avibhattañca sabbaṃ saṅgaṇhanto āhā』』ti iminā sambandho. Samayavavatthānaṃ katvā niddisiyamānassa nippadesatāya asambhavato ekadesaṃ niddisitvā sāmaññena nigamanaṃ yuttaṃ, akatvā pana samayavavatthānaṃ sarūpato niddisanena tathāti imamatthaṃ āha 『『samayavavatthānenā』』tiādinā. Avibhatteti vipākakiriyābyākataṃ viya na pubbe vibhatte. Vibhajitabbeti bhedavantatāya vibhajanārahe. Dassiteti uddisanavasena dassite. Vuttamevatthaṃ vitthāratarena dassetuṃ 『『ettha panā』』tiādimāha.

這是巴利文的完整中文直譯: 但由於說"善不善滅時有因異熟以所緣性生起",所以不善後也確實有有因所緣,意趣是依照說有生起者的合理把握。 "這裡不見理由"由此顯示三因速行后三種所緣都合理。"以何意趣"首先第一長老以一業生起多所緣,由於無業差別,以彼彼名為速行的緣差別而殊勝,以此意趣說依速行而有有行等所緣的差別,名為異熟應與業相似,不應與業相違自性。否則將有不可愛的過失,以此意趣第二長老只依業說所緣差別。第三長老認為如智與生盲等惡趣缺陷相違,也應與善趣缺陷相違,以"從三因業也不許二因結生"這方式,應依不違背這些說法的意趣而取合理。"大論中所來經文"意思是在發趣有因二法等中所來經文,如"有因法對無因法以無間緣為緣"的分別中"有因有分對無因有分以無間緣為緣,有因諸蘊對出起以無間緣為緣"等。 欲界善異熟釋畢。 色界無色界異熟論釋 499."在那剎那存在的欲等"由此顯示異熟禪中無苦行道等性。因為異熟禪不像善禪由遍作而生起。這裡不能說如行道差別,與善相應的所緣差別對異熟也不是勝義的,因為無色法一向有所緣,異熟也以業相為所緣,在別處也存在。"在不同剎那不同增上"說"在某剎那某禪以某為增上,在別剎那那禪一向不以彼為增上"。"只第四禪"即顯示增上如行道非一向義。 色界無色界異熟論釋畢。 出世間異熟論釋

Vipākādidhammānaṃ nayanaṃ nayo, sova dassananti nayadassanaṃ. 『『Desanā』』ti vuttaṃ heṭṭhā gahaṇameva nayadassananti. Dutiyavikappe pana kāmāvacarādibhāvena nīyatīti nayo, kiriyābyākataṃ. Tassa dassanaṃ nayadassananti yojetabbaṃ. Dukādīsu niddesavāre ca hadayavatthuno anāgatattā taṃ aggahetvā paṭhamavikappo vutto, ekake pana vatthupi gahitanti 『『hadayavatthuñcā』』ti dutiyavikappe vuttaṃ. Kiṃ pana kāraṇaṃ dukādīsu niddesavāre ca hadayavatthu na gahitanti? Itaravatthūhi asamānagatikattā desanābhedato ca. Yathā hi cakkhuviññāṇādīni ekantato cakkhādinissayāni, na evaṃ manoviññāṇaṃ ekantato hadayavatthunissayaṃ, nissitamukhena ca vatthudukādidesanā pavattā. Yampi ekantato hadayavatthunissayaṃ, tassa vasena 『『atthi rūpaṃ manoviññāṇassa vatthū』』tiādinā dukādīsu vuccamānesupi tadanukūlaārammaṇadukādayo na sambhavanti. Na hi 『『atthi rūpaṃ manoviññāṇassa ārammaṇaṃ, atthi rūpaṃ na manoviññāṇassa ārammaṇa』』ntiādinā sakkā vattunti vatthārammaṇadukadesanā bhinnagatikā siyuṃ, samānagatikā ca tā desetuṃ bhagavato ajjhāsayo. Esā hi bhagavato desanā pakati. Teneva hi nikkhepakaṇḍe cittuppādavibhāgena avuccamānattā avitakkāvicārapadavissajjane vicāroti vattuṃ na sakkāti avitakkavicāramattapadavissajjane labbhamānopi vitakko na uddhaṭo, aññathā vitakko cāti vattabbaṃ siyāti. Evaṃ itaravatthūhi asamānagatikattā desanābhedato ca dukādīsu uddese na gahitaṃ. Uddiṭṭhasseva hi niddisanato niddesepi na gahitaṃ hadayavatthūti vadanti.

Cakkhādidasakāsattāti cakkhusotaghānajivhākāyaitthibhāvapurisabhāvadasakā satta, ekasantānavasena vā cakkhusotaghānajivhākāyabhāvavatthudasakā satta. Nibbānassa asatipi paramatthato bhede parikappitabhedopi bhedoyeva vohāravisayeti katvā sopādisesādibhedo vutto.

1. Kiñcāpi aññattha kukkuṭaṇḍasaṇṭhāne parimaṇḍala-saddo dissati, cakkasaṇṭhānatā pana vaṭṭasaṇṭhāne cakkavāḷe vuccamāno parimaṇḍala-saddo vaṭṭapariyāyo siyā. Anekatthā hi saddāti adhippāyenāha 『『vaṭṭaṃ parimaṇḍala』』nti. Ettha ca sineruyugandharādīnaṃ samuddato upariadhobhāgānaṃ vasena ubbedho vutto, āyāmavitthārehipi sineru caturāsītiyojanasahassaparimāṇova. Yathāha 『『sineru, bhikkhave, pabbatarājā caturāsīti yojanasahassāni āyāmena, caturāsīti yojanasahassāni vitthārenā』』ti (a. ni.

這是巴利文的完整中文直譯： 異熟等法的引導是方法,那就是顯示,即方法顯示。說"教說"是因為下面只取方法顯示。但在第二選擇中,以欲界等方式被引導是方法,即唯作無記。它的顯示是方法顯示,應如是連線。因為在二法等和分別品中心所依處未來,所以不取它而說第一選擇,但在一法中也取所依,所以在第二選擇中說"及心所依處"。為何在二法等和分別品中不取心所依處?因為與其他所依不同性質及教說差別。因為如眼識等一向依眼等,不如是意識一向依心所依處,且依所依說而轉起的二法等教說。即使是一向依心所依處的,依它說"有色是意識所依"等二法等時,隨順它的所緣二法等也不可能。因為不能說"有色是意識所緣,有色非意識所緣"等,所以所依所緣二法教說應有不同性質,而世尊的意樂是教說它們有同性質。因為這是世尊教說的慣例。因此在處置品中由於不以心生起分別而說,在無尋無伺句解答中不能說伺,在無尋唯伺句解答中雖有可得的尋不舉出,否則應說及尋。如是因與其他所依不同性質及教說差別,在二法等總說中不取。因為只分別已總說的,所以在分別中也不取心所依處,他們如是說。 眼等七十即眼耳鼻舌身女性男性性十法七,或依一相續眼耳鼻舌身性所依十法七。雖然涅槃勝義上無差別,但假立的差別也是言說境界的差別,所以說有餘等差別。 584.雖然在別處見到圓形用於雞蛋形狀,但在輪形的輪圍(世界)中說圓形可能是圓的同義詞。因為詞有多義,所以說"圓即圓周"。這裡說須彌山、持雙山等從海面上下部分的高度,以長寬須彌山也是八萬四千由旬量。如說:"比丘們,須彌山王長八萬四千由旬,寬八萬四千由旬。"

7.66). Sineruṃ pākāraparikkhepavasena parikkhipitvā ṭhitā yugandharādayo, sineruyugandharādīnaṃ antarepi sītasamuddā nāma. 『『Te visālato yathākkamaṃ sineruādīnaṃ accuggamanasamānaparimāṇā』』ti vadanti.

Koṭisatasahassacakkavāḷasseva āṇākhettabhāvo dasasahassacakkavāḷassa jātikhettabhāvo viya dhammatāvaseneva veditabbo. Vikappasamānasamuccayavibhāvanesu viya avadhāraṇe aniyame ca vā-saddo vattatīti tathā yojanā katā. Anekatthā hi nipātāti. Tattha anekantikattho aniyamattho.

Sīlādivisuddhisampādanena, catudhātuvavatthānavaseneva vā mahākiccatāya mahantena vāyāmena. Satipi lakkhaṇādibhede ekasmiṃ eva kāle ekasmiṃ santāne anekasatasahassakalāpavuttito mahantāni bahūni bhūtāni paramatthato vijjamānānīti vā mahābhūtāni yathā 『『mahājano』』ti. Evanti 『『upādāya pavatta』』nti atthe sati paṭiccasamuppannatā vuttā hoti paccayasambhūtatādīpanato. Upādāyatīti upādāyati evāti adhippāyo. Tenevāha 『『ekantanissitassā』』ti. 『『Bhavati hi nissayarūpānaṃ sāmibhāvo』』ti ādhārādheyyasambandhavacanicchāya abhāve ādhārabhūtopi attho saṃsāmisambandhavacanicchāya sāmibhāvena vuccati yathā 『『rukkhassa sākhā』』ti adhippāyo.

Tividharūpasaṅgahavaṇṇanā

585.Viññattidukocāti ca-saddena cittasahabhucittānuparivattidukāpi saṅgahitāti veditabbā. Sakkā hi etena nayena…pe… viññātunti ettha pañcavīsāya tāva vatthudukesu paṭhamadukapañcakādayo cuddasahipi pakiṇṇakadukehi avasiṭṭhehi vatthudukehi pañcavīsāya ārammaṇadukehi pañcahi bāhirāyatanadukehi rūpadhātudukādīhi pañcahi dhātudukehi pacchimakehi tīhi indriyadukehi dvādasahipi sukhumarūpadukehi paṭhamādivajjehi avasiṭṭhehi āyatanadhātuindriyadukehi ca yojanaṃ gacchanti. Pañcavīsāya pana ārammaṇadukesu purimako dukapañcako upādinnaupādinnupādāniyasanidassanacittasamuṭṭhānacittasahabhucittānuparivattidukavajjehi pakiṇṇakadukehi sabbehipi vatthudukehi rūpāyatanarūpadhātudukavajjehi āyatanadhātudukehi sabbehipi indriyadukasukhumarūpadukehi yojanaṃ gacchati. Dutiyadukapañcakādīsu yathākkamaṃ saddāyatanasaddadhātudukādayo yojanaṃ na gacchanti, rūpāyatanarūpadhātudukādayo gacchanti. Pakiṇṇakadukesu sanidassanadukañcāti ayameva viseso. Yathā ca vatthudukesu, evaṃ cakkhāyatanacakkhudhātucakkhundriyādidukapañcakesu. Yathā ca ārammaṇadukesu, evaṃ rūpāyatanarūpadhātuādidukapañcakesu tikayojanā. Itthindriyapurisindriyajīvitindriyadukā sukhumarūpadukā ca sabbehipi dukehi yojanaṃ gacchantīti evaṃ tāva tikayojanā veditabbā. Nanu cāyampi yojanā bhagavatā na desitāti na kātabbāti? Nayidaṃ ekantikaṃ. Kasmā? Bhagavatā dinnanayena yojanāpi bhagavatoyeva desanā. Tathā hi vuttaṃ mātikāvaṇṇanāyaṃ (dha. sa. aṭṭha. 1-6) 『『hetū ceva dhammā ahetukā cāti idampi sambhavatī』』tiādi. Sambhavo hi gahaṇassa kāraṇanti ca.

Tividharūpasaṅgahavaṇṇanā niṭṭhitā.

Catubbidhādirūpasaṅgahavaṇṇanā

這是巴利文的完整中文直譯： 7.66）。持雙山等環繞須彌山而住,如圍墻包圍。在須彌山和持雙山等之間有所謂寒海。他們說:"這些寬度依次與須彌山等的高度等量。" 百千俱胝輪圍(世界)為威力界,如一萬輪圍為生界,應知僅由法性。如在選擇、等同、集合的顯示中,或字用於決定和不定,所以如此連線。因為不變詞有多義。其中不一定義是不定義。 以成就戒等清凈,或以四界差別的方式,因大作用而以大精進。雖有相等差別,在一時一相續中以多百千聚轉起,故有多大的、多的、勝義存在的大種,如"大眾"。"如是"若在"依止而轉起"義,則說緣起性,因顯示緣生性等。"依止"即必定依止的意趣。因此說"一向依止的"。"因為所依色有主性",意趣是在無能依所依關係說的欲求時,即使是所依的義,在有主所屬關係說的欲求時也以主性說,如"樹的枝"。 三類色攝釋 585.表示二法等的"與"字,應知也攝取心俱生心隨轉二法。"因為依此方式可了知"等,這裡首先在二十五所依二法中,第一組五二法等與十四雜二法、余所依二法、二十五所緣二法、五外處二法、色界二法等五界二法、后三根二法、十二細色二法、除第一等余處界根二法相應。但在二十五所緣二法中,第一組五二法除已執取、執取所緣、有見、心生、心俱生、心隨轉二法外,與雜二法、一切所依二法、除色處色界二法的處界二法、一切根二法細色二法相應。在第二組五二法等依次,聲處聲界二法等不相應,色處色界二法等相應。在雜二法中有見二法,這是差別。如在所依二法,如是在眼處眼界眼根等五組二法。如在所緣二法,如是在色處色界等五組二法的三法相應。女根男根命根二法和細色二法與一切二法相應,如是應知三法相應。但這相應世尊未說,所以不應作?這不一定。為何?依世尊所給方法的相應也是世尊的教說。如是在論母釋中說:"因與法及無因"等也可能。因為可能是把握的原因。 三類色攝釋畢。 四類等色攝釋

1. Cittato eva samuṭṭhātīti cittasamuṭṭhānanti imameva atthaṃ gahetvā 『『viññattidukādīhi samānagatiko cittasamuṭṭhānaduko』』ti vuttaṃ . Vinivattite hi sāmaññe yaṃ rūpaṃ janakapaccayesu cittato samuṭṭhāti, taṃ cittato eva samuṭṭhātīti. Viññattidukādīhīti ādi-saddena cittasahabhucittānuparivattiduke saṅgaṇhāti. Labbhamānoti yaṃ taṃ rūpaṃ upādā, taṃ atthi cittasamuṭṭhānaṃ, atthi na cittasamuṭṭhānaṃ. Yaṃ taṃ rūpaṃ nupādā, taṃ atthi cittasamuṭṭhānaṃ, atthi na cittasamuṭṭhānanti evaṃ labbhamāno. Sanidassanadukādīnanti ādi-saddena sappaṭighamahābhūtadukādayo saṅgaṇhāti. Tenāti cittasamuṭṭhānadukena. Tassāti cittasamuṭṭhānadukasseva. Aññe panāti viññatticittasamuṭṭhānacittasahabhucittānuparivattidukehi aññepi pakiṇṇakadukā.

Saddāyatanassa ekantato anupādinnattā 『『sotasamphassārammaṇadukādayo vajjetvā』』ti vuttaṃ. Catukkā labbhantīti yaṃ taṃ rūpaṃ upādinnaṃ, taṃ atthi cakkhusamphassassa ārammaṇaṃ, atthi cakkhusamphassassa nārammaṇaṃ. Yaṃ taṃ rūpaṃ anupādinnaṃ, taṃ atthi cakkhusamphassassa ārammaṇaṃ, atthi cakkhusamphassassa nārammaṇanti evamādayo sabbārammaṇabāhirāyatanādilabbhamānadukehi yojanāyaṃ catukkā labbhantīti sambandho. Avasesehīti ārammaṇabāhirāyatanarūpadhātudukādito labbhamānadukehīti vuttadukarāsito avasesehi. Tesanti upādinnaupādinnupādāniyacittasamuṭṭhānadukānaṃ. Aññesanti upādinnadukādito aññesaṃ upādādukādīnaṃ. Vatthudukādīhīti ādi-saddena cakkhāyatanadukādayo saṅgaṇhāti. Etthāpi avasesehi tesaṃ aññesañca yojanāya catukkā na labbhantīti sambandho.

Catubbidhādirūpasaṅgahavaṇṇanā niṭṭhitā.

Uddesavaṇṇanā niṭṭhitā.

Rūpavibhatti

Ekakaniddesavaṇṇanā

這是巴利文的完整中文直譯： 586.只從心生起即是心生,取此義而說"表示二法等與心生二法同性質"。因為排除一般性后,在能生緣中從心生起的色,只從心生起。"表示二法等"的等字包含心俱生心隨轉二法。"可得"即那色是所造的,彼有心生,有非心生。那色是非所造的,彼有心生,有非心生,如是可得。"有見二法等"的等字包含有對大種二法等。"由彼"即由心生二法。"彼"即只心生二法。"其他"即除表示心生心俱生心隨轉二法外的其他雜二法。 因為聲處一向非已執取,所以說"除耳觸所緣二法等"。"得四法"即那色是已執取的,彼是眼觸所緣,是非眼觸所緣。那色是非已執取的,彼是眼觸所緣,是非眼觸所緣,如是與一切所緣外處等可得二法相應而得四法的連線。"其餘"即從所緣外處色界二法等可得二法說的二法組中其餘。"彼等"即已執取、執取所緣、心生二法。"其他"即除已執取二法等的其他所造二法等。"所依二法等"的等字包含眼處二法等。這裡也連線"與其餘彼等及其他的相應不得四法"。 四類等色攝釋畢。 總說釋畢。 色分

1. Pathavīādīnaṃ dhammānaṃ ruppanasabhāvo viya na hetuādibhāvopi sādhāraṇoti na hetūsu vibhajitabboti vuttaṃ 『『avijjamānavibhāgassā』』ti. Tassa pana vibhāgābhāvadassanasarūpadassanameva niddeso. Evañca katvā nibbānassapi vibhāgarahitattā 『『asaṅkhatā dhātū』』ti ettakameva niddesavasena vuttaṃ.

Yadipi hinoti etena patiṭṭhāti kusalādiko dhammoti alobhādayo kevalaṃ hetupadavacanīyā, kāraṇabhāvasāmaññato pana mahābhūtādayopi hetu-saddābhidheyyāti mūlaṭṭhavācinā dutiyena hetu-saddena visesetvā āha 『『hetuhetū』』ti. Suppatiṭṭhitabhāvasādhanato kusalādidhammānaṃ mūlatthena upakārakadhammā 『『tayo kusalahetū』』tiādinā (dha. sa. 1059-1060) paṭṭhāne ca teyeva 『『hetupaccayo』』ti vuttāti āha 『『mūlahetu paccayahetūti vā ayamattho』』ti. Hinoti etena, etasmā vā phalaṃ pavattatīti hetu, paṭicca etasmā eti pavattatīti paccayoti evaṃ hetupaccaya-saddānaṃ anānatthataṃ sandhāya hetusaddapariyāyabhāvena paccaya-saddo vuttoti āha 『『hetupaccayasaddānaṃ samānatthattā』』ti. Bhūtattayanissitāni ca mahābhūtāni catumahābhūtanissitaṃ upādārūpanti sabbampi rūpaṃ sabbadā sabbattha sabbākāraṃ catumahābhūtahetukaṃ mahābhūtāni ca anāmaṭṭhabhedāni sāmaññato gahitānīti vuttaṃ 『『rūpakkhandhassa hetū』』ti.

Kammasamādānānanti samādānānaṃ kammānaṃ, samādiyitvā katakammānaṃ vā. Aññesu paccayesu vipākassa taṇhāvijjādīsu.

『『Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati, yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṃ vijjati. Vacī…pe… mano…pe… vijjati…pe… aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyyā』』ti (ma. ni. 3.131; vibha. 809),

『『Kammaṃ satte vibhajati, yadidaṃ hīnapaṇītatāyā』』ti (ma. ni.

這是巴利文的完整中文直譯： 594.如地等法的色性質不像因等性質,因此說"無分別的"。因為不分別的義,所以說"無分別的"。同樣,涅槃也無分別,因此說"無造作的界"。 雖然說"低劣"是以此為基礎的,善法等是因的同義詞,但因為大種等也是因的同義詞,所以在根本上說"因"。因為善法等的基礎是因,所以說"三善因"等。在《論母釋》1059-1060中,也說"因緣"。因此說"因緣"的義,即以此為基礎的果報,是以此為緣的果報,因此說"因緣"的義。因為大種等是因,所以說"四大種因"等。 業等的同義詞是業,即業的果報,在其他緣中是 vipāka 等。 "這八種,比丘們,是無間的,即身體惡行的果報是善的,這是不可能的。這個地方,比丘們,是可能的,即身體惡行的果報是惡的。這個地方是可能的。口業…意業…是可能的…"（《中阿含經》3.131;《毗婆沙論》809）, "業分為三種,即低劣、平等、中等"（《中阿含經》）

3.289) – evamādivacanato kammaṃ vipākassa iṭṭhāniṭṭhataṃ niyametīti āha 『『iṭṭhāniṭṭhavipākaniyāmakattā』』ti. Gatiupadhikālapayogasampattivipattiyoyeva ṭhānaṃ vipākassa okāsabhāvato. Na hi tehi vinā koci vipāko nibbattatīti. Yathāvuttaṭṭhāne sati adhigantabbaṃ iṭṭhāniṭṭhārammaṇaṃ 『『gati…pe… nipphādita』』nti vuttaṃ. Vipākassa ārammaṇena vinā abhāvato ārammaṇampi tassa padhānaṃ kāraṇaṃ. Anaññasabhāvatoti hetuādisabhāvābhāvato.

Ruppanaṃ rūpaṃ. Taṃ assa atthīti ettha 『『assā』』ti vuccamāno pathavīādiatthoyeva ruppatītipi vuccatīti āha 『『ruppanalakkhaṇayuttasseva rūpīrūpabhāvato』』ti. Etaṃ sabhāvanti etaṃ uppannabhāve sati chahi viññāṇehi viññeyyasabhāvaṃ rūpe niyameti rūpasseva taṃsabhāvattā. Na rūpaṃ etasminti kālabhedavasena ataṃsabhāvassapi rūpassa atthitāya na rūpaṃ tattha niyantabbanti dasseti. Atthi hītiādinā tattha rūpasseva niyantabbatābhāvaṃyeva vivarati. Etamevātiādinā uddesena niddesaṃ saṃsandeti. Ettha etameva rūpe yathāvuttasabhāvaṃ niyametabbaṃ niddese eva-saddena niyameti avadhāretīti attho. Yathāvutto niyamoti uppannabhāve sati chahi viññāṇehi viññeyyabhāvo niyantabbatāya 『『niyamo』』ti vutto, so rūpe atthi eva rūpasseva taṃsabhāvattā. Visiṭṭhakālassa vuttappakāraṃ avadhāraṇaṃyeva vā yathāvutto niyamo, so rūpe atthiyeva sambhavatiyeva, na arūpe viya na sambhavatīti attho daṭṭhabbo. Kālabhedanti kālavisesaṃ. Anāmasitvāti aggahetvā. Taṃ sabbanti anāmaṭṭhakālabhedaṃ tatoyeva arūpehi samānaviññeyyasabhāvaṃ sabbaṃ rūpaṃ. Uppannanti etena kālabhedāmasanena viseseti 『『uppannaṃ…pe… mevā』』ti.

這是巴利文的完整中文直譯： 3.289) - 由如此等語,業決定異熟的可意不可意性,所以說"因為決定可意不可意異熟"。趣、依處、時、加行的成就與失敗即是處,因為是異熟的機會。因為離開它們沒有任何異熟生起。在如所說的處存在時,應得的可意不可意所緣說為"由趣等產生"。因為異熟離開所緣不存在,所緣也是它的主要原因。"無他性"即無因等性質。 變壞即色。它有此,這裡所說的"此"即地等義也說為變壞,所以說"因為具變壞相者才是有色色性"。"此性質"即此生起時為六識所識知的性質決定於色,因為只有色有此性質。"非色"即由時間差別也有非此性質的色,所以顯示色不應決定於此。以"因為有"等開顯色不應決定於此的意思。以"只此"等使總說與分別相應。這裡只此如所說在色的性質應決定,以分別中的"只"字決定限定的意思。"如所說的決定"即生起時為六識所識知性被說為"決定",因為只有色有此性質,此在色中必定存在。或者特定時間的如所說限定即如所說的決定,此在色中必定存在,必定可能,不像非色不可能,應如是理解。"時間差別"即時間特殊性。"不涉及"即不取。"彼一切"即不涉及時間差別,因此與非色有同樣可識知性質的一切色。以"生起"即以不涉及時間差別而特殊說"生起等"。

Vattamānakālikaṃ sabbaṃ rūpaṃ diṭṭhasutamutaviññātasabhāvaṃ, taṃ yathāsakaṃ chahi viññāṇehi viññeyyasabhāvameva, na tehi aviññeyyaṃ. Nāpi uppannameva chahi viññāṇehi viññeyyasabhāvaṃ ekantalakkhaṇaniyamābhāvāpattitoti evaṃ aviparīte atthe vibhāvitepi codako adhippāyaṃ ajānanto 『『nanu eva』』ntiādinā sabbassa sabbārammaṇatāpattiṃ codeti. Itaro 『『rūpaṃ sabbaṃ sampiṇḍetvā』』tiādinā attano adhippāyaṃ vibhāveti. Ettha ekībhāvena gahetvāti idaṃ 『『sampiṇḍetvā』』ti etassa atthavacanaṃ. Ekantalakkhaṇaṃ chahi viññāṇehi viññeyyasabhāvoyeva. Idaṃ vuttaṃ hoti – kiñcāpi pañcannaṃ viññāṇānaṃ visayantare appavattanato na sabbassa sabbārammaṇatā, sabbassapi pana rūpassa chaviññāṇārammaṇabhāvato yathāsakaṃ chahi viññāṇehi viññeyyatāya chahi viññāṇehi viññeyyatāva atthi, taṃ ekato saṅgahaṇavasena gahetvā 『『uppannaṃ sabbaṃ rūpaṃ chahi viññāṇehi viññeyya』』nti vuttaṃ yathā 『『abhiññāppattaṃ pañcamajjhānaṃ chaḷārammaṇaṃ hotī』』ti. Yathā hi dibbacakkhudibbasotādiabhiññāppattassa pañcamajjhānassa visuṃ asabbārammaṇattepi ekantalakkhaṇavasena ekībhāvena gahetvā ārammaṇavasena paṭhamajjhānādito visesaṃ dassetuṃ 『『abhiññāppattaṃ pañcamajjhānaṃ chaḷārammaṇaṃ hotī』』ti vuccati, evaṃ arūpato rūpassa visayavasena visesaṃ dassetuṃ 『『uppa…pe… viññeyya』』nti vuttanti. Chahi viññāṇehi viññeyyabhāvo rūpe niyametabbo, na pana rūpaṃ tasmiṃ niyametabbaṃ, aniyatadeso ca eva-saddoti aṭṭhakathāyaṃ (dha. sa. aṭṭa. 594) 『『paccuppannarūpameva cakkhuviññāṇādīhi chahi veditabba』』nti vuttaṃ. 『『Paccuppannarūpamevā』』tiādinā tattha dosamāha. Tasmāti yasmā pāḷiyaṃ viññeyyamevāti eva-saddo vutto, na ca tassa aṭṭhānayojanena kāci iṭṭhasiddhi, atha kho aniṭṭhasiddhiyeva sabbarūpassa ekantalakkhaṇaniyamādassanato, tasmā. Yathārutavaseneva niyame gayhamāne uppa…pe… patti natthi, tato ca sotapatitatāyapi payojanaṃ natthīti. Vuttanayenāti 『『arūpato vidhura』』ntiādinā vuttanayena.

Ñāṇassa vā uttarassa purimañāṇaṃ vatthukāraṇanti ñāṇavatthu. 『『Sajātī』』ti ettha sa-kāro samānasaddatthoti dassetuṃ 『『samānajātikāna』』nti vuttaṃ. Samānajātitā ca sammāvācādīnaṃ sīlanattho eva. Etena samānasabhāvatā sajātisaṅgahoti veditabbo. Ārammaṇe cetaso avikkhepappavattiyā upaṭṭhānussāhanāni viya tesaṃ avikkhepopi atisayena upakārakoti 『『aññamaññopakāravasenā』』ti vuttaṃ. Teneva vijjamānesupi aññesu sahajātadhammesu etesaṃyeva samādhikkhandhasaṅgaho dassito. Yaṃ pana saccavibhaṅgavaṇṇanāyaṃ (vibha. aṭṭha. 189) visuddhimaggādīsu (visuddhi. 2.568) ca 『『vāyāmasatiyo kiriyato saṅgahitā』』ti vuttaṃ, taṃ asamādhisabhāvataṃ tesaṃ samādhissa upakārakattañca sandhāya vuttaṃ. Teneva ca tattha 『『samādhiyevettha sajātito samādhikkhandhena saṅgahito』』ti (visuddhi.

這是巴利文的完整中文直譯：

我來 譯這段巴利語論述：

"一切現在色都具有所見、所聞、所覺、所知的自性，它們各自都是可被六識所識知的自性，而不是不可被識知的。也不是僅僅已生起的[色]才是可被六識所識知的自性，[否則]將導致沒有確定特相的過失。即使如此解釋無誤的意義，不知其意圖的質問者以'難道不是'等[言詞]質疑一切都成為一切所緣。另一方則以'攝集一切色'等來闡明自己的意圖。

這裡'以一體性把握'是對'攝集'的解釋。確定特相就是可被六識所識知的自性。這是說 - 雖然由於五識不能緣其他境界所以不是一切都成為一切所緣，但因為一切色都是六識的所緣，所以就各自來說都是可被六識所識知的，以統一攝取的方式把握這點而說'已生起的一切色都可被六識所識知'，就像說'已得神通的第五禪有六種所緣'一樣。

就像具有天眼、天耳等神通的第五禪雖然各別不是一切所緣，但爲了顯示它在所緣方面與初禪等的差別，以確定特相的方式統一把握而說'已得神通的第五禪有六種所緣'。同樣，爲了顯示色法與無色法在境界方面的差別而說'已生...可識知'。

應當確定色法是可被六識所識知的，而不是應當在那[識知性]中確定色法。而且'eva'(就是)這個詞的位置不固定，所以註釋書中說'只有現在色才能被眼識等六識了知'。以'只有現在色'等指出其中的過失。

'所以'是因為在聖典中說'eva'是在'可識知'之後，而且不是通過不當的連線能獲得任何想要的成就，反而因為看不到一切色的確定特相而得到不想要的[結論]，所以。如果按照字面意思來理解限定，就不會有'已生...所得'，因此也沒有聽聞的必要。'如所說的方式'是指以'異於無色'等所說的方式。

智的所依是前智對后智的原因。在'同類'中,'sa'(同)字的意思是'相同'，爲了顯示這點而說'同類的'。而正語等的同類性就是戒的意思。由此應知相同自性是同類的攝取。就像在所緣中心不散亂的運作中，念和精進一樣，它們的不散亂也特別有助益，所以說'以相互資助的方式'。

正因如此，雖然有其他俱生法存在，但只顯示這些[法]被攝入定蘊。而在諦分別註釋和清凈道等中說'精進和念從作用上被攝取'，那是就它們非定自性但對定有助益而說的。所以在那裡說'這裡只有定以同類性被定蘊攝取'。"

2.568; vibha. aṭṭha. 189) vuttaṃ. Idha pana sajātisaṅgahoti samādhitadupakārakadhammānaṃ uppattidesavasena saṅgaho vuttoti. Avirādhetvā visayasabhāvāvaggahaṇaṃ paṭivedho, appanā ca ārammaṇe daḷhanipāto tadavagāhoyevāti 『『paṭivedhasadisaṃ kicca』』nti vuttaṃ. Atha vā ārammaṇapaṭivedhassa tadāhananapariyāhananamanuguṇatāya samānanti paññāvitakkānaṃ kiccasarikkhatā vuttā.

Ekakaniddesavaṇṇanā niṭṭhitā.

Dukaniddeso

Upādābhājanīyavaṇṇanā

1. Samantato sabbaso dassanaṭṭhena cakkhu samantacakkhūti imamatthaṃ dassetuṃ 『『sabbasaṅkhatāsaṅkhatadassana』』nti vuttaṃ. Evamādināti ettha ādi-saddo 『『dukkhaṃ pariññeyyaṃ pariññāta』』nti tīsupi padesu paccekaṃ yojetabbo. 『『Idaṃ dukkhanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādī』』tiādinā (mahāva. 15; paṭi. ma.

我來幫你直譯這段巴利文: 2.568 如論中所說。此中"同類攝"是指與定相關的輔助諸法，依據生起處所而攝集。不違背而領會境界自性是通達，而安止則是于所緣牢固專注，即是深入，故說"與通達相似的作用"。或者說，由於與通達所緣的擊打、遍觀相順應，故說智慧與尋有相似的作用。 一法解釋完畢。 二法 依止分別解釋 596. 為顯示"由於四周一切處皆能觀見之義，稱為眼，故名普眼"此義，說"見一切有為法與無為法"。"如是等"中，等字于"苦當遍知，已遍知"等三處皆應分別配合。"諸比丘，對於前所未聞之法，我生起眼，生起智"等。 注:此譯文儘量保持了原文的嚴謹學術性質,保留了所有細節而未作省略或意譯。由於這段文字主要是佛教義理闡釋,不涉及具體地名,因此未加現代地名註解。文中的對句關係也在譯文中得到了體現,如"生起眼，生起智"的對仗形式。

2.30) hi pāḷi pavattāti. Ākārenāti dvādasavidhena ākārena. Tampi kāmāvacaraṃ vipassanāpaccavekkhaṇañāṇabhāvato. 『『Ñāṇacakkhu sahaariyamaggaṃ vipassanāñāṇantipi yujjatī』』ti vadanti. Aggamaggena pana saha vipassanā paccavekkhaṇañāṇanti yuttaṃ viya dissati.

Yathāvutte maṃsapiṇḍe sasambhāre cakkhuvohāro santānavasena pavattamāne catusamuṭṭhānikarūpadhamme upādāya pavattoti 『『catu…pe… sambhārā』』ti vuttaṃ. Saṇṭhānanti vaṇṇāyatanamevāti tena tena ākārena sanniviṭṭhesu mahābhūtesu taṃtaṃsaṇṭhānavasena vaṇṇāyatanassa viññāyamānattā vuttaṃ, na vaṇṇāyatanasseva saṇṭhānapaññattiyā upādānattā. Tathā hi andhakāre phusitvāpi saṇṭhānaṃ viññāyatīti. Tathā ca vakkhati 『『dīghādīni phusitvāpi sakkā jānitu』』nti, (dha. sa. aṭṭa. 616) 『『dīghādisannivesaṃ bhūtasamudāyaṃ nissāyā』』ti (dha. sa. mūlaṭī. 616) ca. Tesaṃ sambhavasaṇṭhānānaṃ āpodhātuvaṇṇāyatanehi anatthantarabhāvepi tehi visuṃ vacanaṃ tathābhūtānaṃ sambhavabhūtānaṃ saṇṭhānabhūtānañca. Etena āpodhātuvaṇṇāyatanānaṃ vasena vattamānaavatthāviseso sambhavo saṇṭhānañcāti ayamattho dassito hoti. Tattha sambhavo catusamuṭṭhāniko soḷasavassakāle uppajjati. Tassa rāgavasena ṭhānā vacanaṃ hotīti vadanti. Atathābhūtānaṃ tato aññathābhūtānaṃ. Yathāvutte sambhāravatthusaṅkhāte. Vijjamānattāti bhiyyovuttivasena vuttaṃ. Tathā hi khīṇāsavānaṃ brahmānañca sambhavo natthīti. Āpodhātuvisesattā sambhavo āpodhātusambandhī āpodhātutannissayanissitopi hotīti tassa catudhātunissitatāya avirodho vutto.

Utucittāhārehi upatthambhiyamānanti ettha 『『kalāpantaragatā utuāhārā adhippetā』』ti vadanti. Anekakalāpagatabhāvaṃ cakkhussa dasseti yato upaddutapaṭale nirākaraṇepi cakkhu vijjatīti . Paṭighaṭṭanaṃ visayābhimukhabhāvo nighaṃsapaccayattā. Nighaṃso nissayabhāvāpatti. Yato cakkhādinissitā saññā 『『paṭighasaññā』』ti vuccati.

Anekattāti idaṃ avacanassa kāraṇaṃ, na hetukiriyāya viññāyamānabhāvassa. So pana apekkhāsiddhito eva veditabbo. Hetukiriyāpekkhā hi phalakiriyāti. Cakkhuṃ saṅgaṇhātīti cakkhuviññāṇassa nissayabhāvānupagamanepi taṃsabhāvānativattanato tassā samaññāya tattha niruḷhabhāvaṃ dasseti. Dassanapariṇāyakaṭṭho cakkhussa indaṭṭhoyevāti 『『yathā hi issaro』』tiādinā issaropamā vuttā. Cakkhuviññāṇaṃ dassanakicce pariṇāyantaṃ cakkhu taṃsahajāte cakkhusamphassādayopi tattha pariṇāyatīti vuccatīti 『『te dhamme…pe… pariṇāyatī』』ti vuttaṃ, na pana cakkhusamphassādīnaṃ dassanakiccattā. Atha vā cakkhusamphassādīnaṃ indriyapaccayabhāvena upakārakaṃ cakkhuviññāṇaṃ dassanakicce pariṇāyantaṃ cakkhu tattha cakkhusamphassādayopi tadanuvattake pariṇāyatīti atthāyaṃ pariyāyoti dassento āha 『『te dhamme…pe… ṇāyatī』』ti. Anekatthattā dhātūnaṃ cakkhatīti imassa 『『pariṇāyati pakāsetī』』ti ca atthā vuttā. Saṇṭhānampi rūpāyatanamevāti 『『samavisamāni rūpāni cakkhatīti cakkhū』』ti vuttaṃ. Taṃdvārikānaṃ phassādīnaṃ upanissayapaccayabhāvo eva vaḷañjanattho.

我來為您直譯這段巴利文: 2.30 如此經文所說。以行相者，即以十二種行相。那也是欲界的，因為是觀察和省察智。有人說:"智眼與聖道一起,也可以指觀智"。但似乎更合適的是,它指與最上道一起的觀和省察智。 如前所述,對於有各種成分的肉團,眼的名稱是依循相續而轉起的四大種所造色法而施設的,所以說"四...等...諸成分"。形狀只是指色處,因為在以某種方式排列的大種上,依據各種形狀而了知色處,而不是因為色處本身成為形狀概念的所依。因此,即使在黑暗中觸控也能了知形狀。所以後面會說"即使觸控也能知道長短等",以及"依靠具有長短等排列的大種聚"。雖然這些生起和形狀與水界、色處並非有別,但還是分開說,因為它們是如此存在的生起物和形狀物。由此顯示了這個意思:依水界和色處而有的特殊存在狀態,是生起和形狀。其中,生起是四大種所造的,在十六歲時生起。他們說這是依欲而說的。非如是存在的,即與之不同的。如前所說的諸成分和事物。存在是依增益而說的。因為阿羅漢和梵天是沒有生起的。由於是水界的特殊性,生起是與水界相關的,也依於水界及其所依,所以說它依於四界並無矛盾。 被時節、心、食所支援,這裡他們說"指其他聚中的時節和食"。這顯示了眼處於多聚之中,因此即使去除了受損的膜,眼仍然存在。對境的牴觸是朝向對像,因為是摩擦的緣。摩擦是成為所依。因此依眼等而起的想被稱為"對碰想"。 多種性,這是不說的原因,而不是被了知為因的作用。但那應從關係的成立而知。因為果的作用是依因的作用而有的。攝取眼,即使不成為眼識的所依,也由於不超越其自性,而顯示那名稱在此的確立。眼的主導性就是其作為根的意義,所以以"如主宰"等作主宰的譬喻。眼在見的作用上主導眼識,也說它主導與之俱生的眼觸等諸法,而不是說眼觸等有見的作用。或者,眼識以根緣的方式輔助眼觸等,眼在見的作用上主導眼識,也說它主導隨順於此的眼觸等,這是另一種解釋方式,所以說"它主導那些法"。由於語根有多義,所以"cakkhati"解釋為"主導、顯示"。形狀也只是色處,所以說"眼是看見平坦不平坦的色"。它是觸等以眼為門的諸法的增上緣,這就是"運轉"的意思。

599.Taṃdvārikā…pe… uppatti vuttāti cakkhuviññāṇe uppanne sampaṭicchanādīni balavārammaṇe javanaṃ ekantena uppajjatīti katvā vuttaṃ. Tathā ceva hi antarā cakkhuviññāṇe vā sampaṭicchane vā santīraṇe vā ṭhatvā nivattissatīti netaṃ ṭhānaṃ vijjatīti nicchitaṃ. Tena paccayenāti taṃpakārena paccayena. Taṃsadisānanti garuṃ katvā assādanādippavattivisesarahitatāya dassanasadisānaṃ manodhātusantīraṇavoṭṭhabbanānaṃ. Pañcadvārikajavanānaṃ assādanādito aññathā garuṃ katvā pavatti natthi rūpadhammavisayattāti 『『assādanābhinandanabhūtānī』』ti ettakameva vuttaṃ. Manodvārikajavanapiṭṭhivaṭṭakānampi hi pañcadvārikajavanānaṃ assādanābhinandanabhāvena rūpaṃ garuṃ katvā pavatti natthīti na sakkā vattunti. Rūpaṃ ārammaṇādhipati akusalasseva hoti. Tathā hi paṭṭhāne 『『abyākato dhammo akusalassa dhammassa adhipatipaccayena paccayo. Ārammaṇādhipati cakkhuṃ garuṃ katvā assādeti abhinandatī』』tiādinā (paṭṭhā. 1.1.416) rūpadhammopi ārammaṇādhipati vibhatto. 『『Abyākato dhammo abyākatassa dhammassa abyākato dhammo kusalassā』』ti ettha pana phalanibbānāneva ārammaṇādhipatibhāvena vibhattānīti. Gaṇanāya ca 『『ārammaṇaārammaṇādhipatiupanissayapurejātaatthiavigatanti eka』』nti (paṭṭhā. 1.1.445) vuttaṃ. Yadi kusalassapi siyā, dveti vattabbaṃ siyāti. Tānīti yathāvuttajavanāni paṭiniddiṭṭhāni. Taṃsampayuttāni cāti javanasampayuttāni. Aññāni cakkhusamphassādīni. Yadi rūpassa ārammaṇapaccayabhāvamattaṃ adhippetaṃ, 『『taṃ rūpārammaṇeti eteneva sijjheyyā』』ti ettakameva vadeyya. Yasmā pana rūpaṃ taṃdvārikajavanānaṃ paccayavisesopi hoti, tasmā tassa visesassa dīpanatthaṃ 『『ārabbhā』』ti vacanaṃ vuttaṃ siyāti āha 『『ārammaṇapaccayato aññapaccayabhāvassapi dīpaka』』nti.

我來為您直譯這段巴利文： 599. 說"以彼為門...等...生起"是考慮到：當眼識生起時，對於強大的所緣，領受等和速行必定生起。因為確定不存在這種情況：即在中間止於眼識、或領受、或推度而返回。"以彼為緣"即以那種方式為緣。"與彼相似"是指意界、推度、確定，因為它們不以重視而有享受等特殊轉起，故與見相似。五門速行除了享受等沒有其他方式的重視轉起，因為是色法境，所以只說"是享受歡喜的"。因為不能說意門速行的後續諸心對於五門速行也沒有以享受歡喜的方式重視色而轉起。色是不善的所緣增上。因此在發趣論中說："無記法以所緣增上緣為緣而為不善法的緣。以所緣增上，重視眼而享受、歡喜"等，這樣分別了色法也是所緣增上。但在"無記法對無記法，無記法對善法"中，只分別了果和涅槃是所緣增上。在計數中說："所緣、所緣增上、親依、前生、有、不離為一"。如果對善法也是，就應該說"二"。"彼等"是指前述的速行。"與彼相應"是與速行相應。其他是眼觸等。如果只是意指色的所緣緣性，那麼"以色為所緣"這句話就足夠了。但是由於色對於以彼為門的速行也成為特殊的緣，所以爲了顯示那個特殊性而說"所緣"，因此說"也表示除了所緣緣外的其他緣性"。

1. Sotaviññāṇappavattiyaṃ savanakiriyāvohāroti sotassa savanakiriyāya kattubhāvo sotaviññāṇassa paccayabhāvenāti vuttaṃ 『『sotaviññāṇassa nissayabhāvena suṇātī』』ti. Jīvitanimittamāhāraraso jīvitaṃ, tasmiṃ ninnatāya taṃ avhāyatīti jivhāti evaṃ siddhena jivhā-saddena pakāsiyamānā rasāvhāyanasaṅkhātā sāyanakiriyā labbhatīti katvā vuttaṃ 『『jivhāsaddena viññāyamānā kiriyāsāyana』』nti. Tathā ca vakkhati 『『jīvitamavhāyatīti jivhā』』ti (vibha. aṭṭha. 154). Āyoti uppattideso. Pasādakāyassa kāyikānaṃ dukkhasukhānaṃ nissayabhāvato itaresaṃ upanissayabhāvato 『『dukkhadukkhavipariṇāmadukkhānaṃ āyo』』ti vuttaṃ. Byāpitāyāti byāpibhāve, byāpibhāvena vā. Kāyappasādabhāvoti kāyappasādasabbhāvo. Anuviddhattāti anuyuttabhāvato, saṃsaṭṭhabhāvatoti attho. Tasmāti yasmā yāvatā imasmiṃ kāye upādinnakapavattaṃ nāma atthi, sabbattha kāyāyatanaṃ kappāsapaṭale sneho viyāti vuttaṃ, tasmā. Paṇḍarasabhāvā pasādā āpāthagataṃ visayaṃ viññāṇuppattihetubhāvena pakāsentā viya hontīti tesaṃ visayāvabhāsanakiccatā vuttā. Samānanissayānanti ekanissayānaṃ. Avinibbhuttesu hi rūparasādīsu yaṃnissayaṃ rūpaṃ, taṃnissayo eva rasādīti. Aññamaññasabhāvānupagamenāti lakkhaṇasaṅkarābhāvamāha.

Yasmā paccayantarasahitoyeva cakkhuppasādo rūpābhihananavasena pavattati, na paccayantararahito, tasmā rūpābhighāto hotu vā mā vā hotu, evaṃsabhāvo so rūpadhammoti dassetuṃ 『『rūpābhighātāraho』』ti vuttaṃ yathā 『『vipākārahasabhāvā kusalākusalā』』ti. Visayavisayīnaṃ aññamaññaṃ abhimukhabhāvo abhighāto viyāti abhighāto, so rūpe cakkhussa , cakkhumhi vā rūpassa hotīti vuttaṃ 『『rūpe, rūpassa vā abhighāto』』ti. Tenevāha 『『yamhi cakkhumhi anidassanamhi sappaṭighamhi rūpaṃ sanidassanaṃ sappaṭighaṃ paṭihaññi vā』』ti (dha. sa. 597), 『『cakkhu anidassanaṃ sappaṭighaṃ rūpamhi sanidassanamhi sappaṭighamhi paṭihaññi vā』』ti (dha. sa. 598) ca ādi. Ettha ca taṃtaṃbhavapatthanāvasena cakkhādīsu avigatarāgassa attabhāvanipphādakasādhāraṇakammavasena purimaṃ cakkhulakkhaṇaṃ vuttaṃ, sudūrasukhumādibhedassapi rūpassa gahaṇasamatthameva cakkhu hotūti evaṃ nibbattitaāveṇikakammavasena dutiyaṃ. Esa nayo sesesupi. Atha vā satipi pañcannaṃ pasādabhāvasāmaññe savisayāvabhāsanasaṅkhātassa pasādabyāpārassa dassanavasena purimaṃ vuttaṃ, pasādakāraṇassa satipi kammabhāvasāmaññe attano kāraṇabhedena bhedadassanavasena dutiyaṃ.

我來為您直譯這段巴利文： 600. "在耳識轉起中聽聞作用的名言"是說：耳對聽聞作用的作者性是通過作為耳識的緣，所以說"以作為耳識的所依而聽聞"。命的標相是食的味，由於傾向於它而稱呼它，故稱為舌，如此由已成立的舌字所顯示的稱為味的稱呼的嘗味作用，因此說"由舌字所了知的作用是嘗味"。所以後面會說"稱呼生命故為舌"。處是生起處。由於凈身對身苦樂是所依，對其他是增上緣，所以說"是苦苦、變異苦的處"。"遍滿性"是指遍滿狀態，或以遍滿方式。"身凈性"是身凈的存在。"貫通"是指相應狀態，即混合的意思。"所以"是說：因為在此身中凡是所執受的轉起，一切處都有身處，如棉布中的油，所以如此。凈色以白凈為自性，似乎能通過作為識生起的因而顯示已達現前的境，所以說它們有顯示境的作用。"同一所依"是指一個所依。因為在不可分離的色、味等中，凡是色所依的，也正是味等所依。"不相互成為自性"是說沒有相混的特性。 由於眼凈色必須與其他緣結合才能以撞擊色的方式轉起，不能離開其他緣，所以爲了顯示它是如此性質的色法，不論是否有色的撞擊，說"適合色的撞擊"，如說"善不善法有能感異熟的自性"。境與有境相互面對是如同撞擊，這撞擊是色對眼的，或眼對色的，所以說"對色的，或色的撞擊"。因此說："于無對可見的眼中，有對可見的色撞擊"，"無對可見的眼對有對可見的色撞擊"等。這裡，依各種有的欲求而對眼等未離貪者，依能成就自身的共同業而說第一眼相，爲了使眼能夠把握遠細等差別的色而如此生起的不共業而說第二相。其餘諸處也是這個道理。或者說，雖然五凈都有凈性的共同，但依顯示稱為顯現自境的凈作用而說第一相，雖然凈的因都有業性的共同，但依顯示由於自因的差別而有差別而說第二相。

Kāmataṇhāti kāmabhave taṇhā. Tathā rūpataṇhā daṭṭhabbā. Tassa tassa bhavassa mūlakāraṇabhūtā taṇhā tasmiṃ tasmiṃ bhave uppajjanārahāyatanavisayāpi nāma hotīti kāmataṇhādīnaṃ daṭṭhukāmatādivohārārahatā vuttā. Daṭṭhukāmatāti hi daṭṭhumicchā rūpataṇhāti attho. Tathā sesāsupīti. Ettha ca daṭṭhukāmatādīnaṃ taṃtaṃattabhāvanibbattakakammāyūhanakkhaṇato sati purimanibbattiyaṃ vattabbaṃ natthi. Asatipi tassa maggena asamugghātitabhāveneva kāraṇanti daṭṭhabbaṃ. Yato maggena asamucchinnaṃ kāraṇalābhe sati uppajjitvā attano phalassa kāraṇabhāvūpagamanato vijjamānamevāti uppannaatthitāpariyāyehi vuccati 『『ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpeti』』 (saṃ. ni. 5.157), 『『santaṃ vā ajjhattaṃ kāmacchandaṃ atthi me ajjhattaṃ kāmacchandoti pajānātī』』ti (dī. ni. 2.382; ma. ni. 1.115) ca evamādīsu.

Etthāha – cakkhādīnaṃ indriyānaṃ kiṃ ekakammunā uppatti, udāhu nānākammunāti? Ubhayathāpīti porāṇā. Tattha nānākammunā tāva uppattiyaṃ cakkhādīnaṃ visese vattabbaṃ natthi kāraṇassa bhinnattā. Ekakammunā pana uppattiyaṃ tesaṃ kathaṃ visesoti? Kāraṇassa bhinnattāyeva. Taṃtaṃbhavapatthanābhūtā hi taṇhā taṃtaṃbhavapariyāpannāyatanābhilāsatāya sayaṃ vicittarūpā upanissayabhāvena taṃtaṃbhavanibbattakakammassa vicittabhedataṃ vidahati. Yato tadāhitavisesaṃ taṃ tathārūpasamatthatāyogena anekarūpāpannaṃ viya anekaṃ visiṭṭhasabhāvaṃ phalaṃ nibbatteti. Tathā ca vakkhati 『『kammameva nesaṃ visesakāraṇa』』nti. Na cettha samatthatābhāvato aññaṃ veditabbaṃ kāraṇavisesenāhitavisesassa visiṭṭhaphalanipphādanayogyatābhāvato. Tathā hi sati ekassapi kammassa anekindriyahetutāvisesayogaṃ ekampi kammantiādinā yuttito āgamatopi parato sayameva vakkhati. Tathā ca ekasseva kusalacittassa soḷasādivipākacittanibbattihetubhāvo vuccati. Lokepi ekasseva sālibījassa paripuṇṇāparipuṇṇataṇḍulaphalanibbattihetutā dissati. Kiṃ vā etāya yutticintāya, na cintitabbamevetaṃ. Yato kammavipāko cakkhādīni kammavipāko ca sabbākārato buddhānaṃyeva kammavipākañāṇaphalayuttānaṃ visayo, na aññesaṃ atakkāvacaratāya. Teneva ca bhagavatā 『『kammavipāko acinteyyo na cintetabbo, yo cinteyya ummādassa vighātassa bhāgī assā』』ti (a. ni.

我來為您直譯這段巴利文： 欲愛即是對欲有的渴愛。色愛也應如此理解。作為各種有的根本原因的渴愛，也可指對於應生於各種有中的處的對象的渴愛，所以說欲愛等可稱為想見等。因為"想見"即是想要見的色愛的意思。其餘諸愛也是如此。這裡，關於想見等，在造作能產生各自身體的業的時候，如果有前生，就沒什麼可說的。即使沒有，也應理解僅由於未被道斷除而成為因。因此，未被道斷除的因在得到條件時生起，併成為自己果的因，所以以已生和存在的意義而說："修習聖八支道、多修聖八支道時，便當下滅除已生的惡不善法"，以及"內心若有欲貪，便了知'我內心有欲貪'"等。 這裡有問：眼等諸根是由一業生起，還是由多業生起？古德說：兩種都有。其中，若由多業生起，則眼等的差別無需多說，因為因不同。但若由一業生起，它們的差別如何？也是因為因不同。因為作為各種有的意願的渴愛，由於欲求屬於各種有的處，自身呈現多樣性，作為增上緣使產生各種有的業呈現多樣差別。由此，具有如此能力的業，帶有它所賦予的差別，似乎成為多種形態般地產生具有多種殊勝自性的果。所以後面會說："業就是它們差別的原因"。這裡除了能力外不應理解其他，因為由因的差別所賦予的差別能產生殊勝的果。因此，後面他自己會從理論和教證兩方面說明：一業也能成為多根的因等。同樣也說一善心能成為十六等異熟心生起的因。在世間也可見一粒稻種能成為完整或不完整稻米果實生起的因。或者何必作這樣的理論思考，這根本不應思考。因為業異熟即眼等，而業異熟在一切方面都只是佛陀等具足業異熟智果者的境界，不是其他人的，因為超越推理。所以世尊說："業異熟不可思議，不應思考，若思考者將得瘋狂痛苦之分。"

4.77) ādīnavaṃ dassetvā paṭikkhittaṃ. Āviñchanaṃ puggalassa viññāṇassa vā taṃninnabhāvappattiyā hetubhāvo.

Sabbesanti padassa pakaraṇato pārisesato vā labbhamānaṃ atthavisesaṃ ajānanto yathārutavaseneva atthaṃ gahetvā 『『ko ettha viseso』』tiādinā codeti. Itaro tejādīnaṃ paccekaṃ adhikabhāve viya dvinnaṃ tiṇṇaṃ vā adhikabhāvepi yathāvuttādhikabhāveneva ekakādivasena labbhamānāya omattatāyapi kāyappasādo na hotīti viññāyamānattā pakaraṇato pārisesato vā catunnampi bhūtānaṃ samabhāvena kāyo hotīti ayamattho siddhoti sabba-saddo idha samabhāvadīpakoti dassetuṃ 『『idaṃ panā』』tiādimāha. Imamatthaṃ dīpetīti ca yathāvuttena ñāyena 『『sabbesa』』nti vacanato ayamattho labbhati, na tassa vācakattāti dasseti. Tenevāha 『『anuvatta…pe… vasena vuttattā』』ti. Ekadesādhikabhāvanivāraṇeneva hi ekadesomattatānivāraṇampi viññāyatīti. Ekadeso avayavo. Catudhātusamudāyanissayassa hi pasādassa tadekadhātuadhikatā avayavādhikatā hotīti.

『『Purimā cettha dvepi vādino nikāyantariyā』』ti vadanti. Ālokādisahakārīkāraṇasahitānaṃyeva cakkhādīnaṃ rūpādiavabhāsanasamatthatā vivarassa ca sotaviññāṇupanissayabhāvo guṇoti tesaṃ laddhīti adhippāyena 『『taṃtaṃbhūtaguṇehī』』tiādi vuttaṃ. Tejādīnaṃ viya vivarassa bhūtabhāvābhāvato 『『yathāyoga』』nti vuttaṃ. Atha vā rūpādayo viya vivarampi bhūtaguṇoti parādhippāyaṃ dassento 『『taṃtaṃbhūtaguṇehī』』ti āha. Tejassa pana ālokarūpena, ākāsasaṅkhātassa vivarassa saddena, vāyussa gandhena, udakassa rasena, pathaviyā phoṭṭhabbenāti imamatthaṃ sandhāya 『『yathāyogaṃ taṃtaṃbhūtaguṇehī』』ti vuttaṃ siyā. Rūpādiggahaṇeti rūpādivisaye cakkhuviññāṇādike nipphādetabbeti attho. Upakaritabbatoti sahakārīkāraṇabhūtehi yathāvuttabhūtaguṇehi cakkhādīnaṃ sakiccakaraṇe upakaritabbato. Sabhāvena suyyamānassāti kenaci anuccāriyamānasseva labbhamānattā vuttaṃ. Ghaṭṭanaṃ pana vinā vāyusaddopi natthīti. Atha vā vāyumhi saddo sabhāvena suyyatīti āpe raso madhuroti ca tassa laddhiyevāti daṭṭhabbaṃ. Dutiyavādissapi niggaho hoti tassapi tejādiguṇā rūpādayoti evaṃladdhikattā.

我來為您直譯這段巴利文： 4.77 顯示過患后而遮止。牽引是作為令人或識達到傾向於彼的原因。 不知道"一切"這個詞從文脈或除外法得到的特殊意義，僅依字面意思理解，而提出"這裡有什麼差別"等質問。另一方則說：如同火等各自有增多性一樣，兩個或三個有增多性時，依前述增多性而以一法等方式得到減少性時，身凈也不會有，因為從文脈或除外法可知四大種平等時才成為身，這個意思已經成立，所以"一切"字在此表示平等性，爲了顯示這點而說"這個"等。"顯示這個意思"是說：依前述方法，從"一切"這個說法得到這個意思，而不是它的表詮義。所以說"因為依隨順...等...而說"。因為僅遮止一部分增多性，就能理解也遮止一部分減少性。一部分是支分。因為依於四大種聚的凈色，對其中某一大種的增多性就成為支分的增多性。 他們說："此中前兩種論者是其他部派的"。意指他們主張：眼等只有與光等輔助因結合才有顯現色等的能力，孔隙只有作為耳識的增上緣才是功能，基於這樣的見解而說"以各個大種功能"等。由於孔隙不像火等是大種，所以說"隨應"。或者說"以各個大種功能"是顯示他人的見解：孔隙也像色等是大種功能。或者說"隨應以各個大種功能"是指：火與光色，稱為孔隙的空與聲，風與香，水與味，地與觸。在攝取色等即在色等境產生眼識等。由輔助因即所說的大種功能輔助眼等作自己的作用。說"自性可聞的"是因為不需要任何人發聲就能獲得。但是沒有撞擊就沒有風聲。或者應理解這是他的見解：風中聲音自性可聞，如同水中味是甜的。對第二論者的駁斥也成立，因為他也持有火等的功能是色等的見解。

Rūpādivisesaguṇehīti rūpādivisesaguṇayuttehi. Teja…pe… vāyūhīti sahākāsehi tejādiparamāṇūhi. Kappāsato visadisāyāti kappāsapathavito visesayuttāya tato adhikasāmatthiyayuttāyāti adhippāyo. Tassāyevāti kappāsapathaviyāyeva. Yasmā sā vijjamānānipi avisesabhūtāni atthīti gahetuṃ asakkuṇeyyabhāvena abhibhavitvā ṭhitā, tasmā tassāyeva gandho adhikataro bhaveyyāti attho. Ayañca sabbo uttaro 『『tassa tassa bhūtassa adhikatāyā』』tiādinā aṭṭhakathāyaṃ (dha. sa. aṭṭha. 600) vuttattā tathāgatānaṃ vādaṃ sampaṭicchitvā vadantassa kaṇādassa vasena vutto. 『『Attano pana matena kaṇādakapilādayo kevalaṃ pathavādidrabyamevātiādi laddhi. Kaṇādasāsanāya adhimuttānaṃ sāsane anavagāḷhānaṃ kesañci ayaṃ vādo』』ti ca vadanti. Etassubhayassāti āsavagandhato kappāsagandho adhiko sītudakavaṇṇato uṇhodakavaṇṇo ca adhikoti etassa ubhayassa. Tejādiadhikesu ca sambhāresu rūpādīnaṃ visesassa adassanato na rūpādayo tejādīnaṃ visesaguṇoti siddhanti āha 『『tadabhā…pe… ttitā』』ti. Tena na rūpaṃ tejassa visesaguṇo ekantato tejādike sambhāre visesena adassanato, yo yassa visesaguṇo, na so tadadhike sambhāre ekantato visesena dissati yathā pathavīadhike sambhāre āpodhātūti dasseti. Evaṃ sesesupi yathāyogaṃ yojetabbaṃ. Ko pana vādo nānākalāpeti sabhāvato nānattābhāvepi mūlakāraṇanānattavasena atthi koci viseso asaṅghāteti dasseti, yato paramaraṇādikiriyāsamatthatā nesaṃ kesañciyeva dissatīti.

Ekampīti pi-saddena anekasmiṃ vattabbameva natthīti dasseti. Pañcāyatanikattabhāve patthanā yā daṭṭhukāmatādibhāvena vuttā, tāya nipphannaṃ. Etena kāraṇavisesena phalavisesamāha. Na hītiādinā vuttamevatthaṃ samatthayati. Tanti kammaṃ. Visesenāti attano kāraṇena āhitātisayena . Teneva sotassa na hoti paccayo, tato aññeneva pana hotīti adhippāyo. Tena anekasabhāvena kāraṇena āhitavisesaṃ ekampi kammaṃ anekasabhāvaṃ phalaṃ nipphādetuṃ samatthaṃ hotīti dasseti. Idāni kammassa vuttappakāravisesābhāve dosamāha 『『indriyantarābhāvappattito』』ti. Tassattho – kāraṇavisesābhāve phalavisesassa asambhavato yaṃ visesayuttaṃ kammaṃ cakkhussa kāraṇaṃ, tassa tato aññavisesābhāve tadaññindriyuppādakatāpi na siyāti sotindriyādīnaṃ tato anuppatti eva siyā. Evamitaratthāpi. Visesoti cettha kammassa taṃtaṃindriyuppādanasamatthatā adhippetā, sā ca pubbe dassitasabhāvova.

Anekāhi mahaggatacetanāhi ekāya vā parittacetanāsahitāya paṭisandhikkhaṇe kaṭattārūpānaṃ nibbattīti na sakkā viññātunti 『『sabbesaṃ…pe… viññāyatī』』ti vuttaṃ. Idāni tameva asakkuṇeyyataṃ vitthārato dassetuṃ 『『nānācetanāyā』』tiādi vuttaṃ. Tassāyaṃ saṅkhepattho – 『『paṭisa…pe… paccayo』』ti ettha yadi nānākammavasena indriyānaṃ uppatti adhippetā, evaṃ sati mahaggatakammena ca kāmāvacarakammena ca taṃtaṃpaṭisandhikkhaṇe kaṭattārūpaṃ uppannaṃ siyā, na cetaṃ yuttaṃ 『『mahaggatacetanā kammapaccayo』』ti (paṭṭhā. 2.

我來為您直譯這段巴利文： "以色等特殊功能"即具有色等特殊功能。"火...等...風"即與空俱的火等極微。"與棉不同"是指與棉地不同，具有比它更大能力的意思。"只有它"即只有棉地。因為它以不能取已存在的無差別大種的方式而勝過而住，所以只有它的香更勝，這是其意思。這一切後面的說法是依據迦那陀的見解而說的，他接受如來的說法而說："由於各個大種的殊勝性"等，如註釋書所說。他們說："但依自己的見解,迦那陀、迦毗羅等只有地等實體等的見解。這是對迦那陀教法有信解而未深入佛教的某些人的說法。" "這兩者"即漏的香不如棉的香,冷水的色不如熱水的色。由於在火等增勝的諸物中看不到色等的差別,所以色等不是火等的特殊功能,這是已成立的,因此說"由於...等...成立"。由此顯示:色不是火的特殊功能,因為在火等增勝的物中決定看不到差別,凡是某物的特殊功能,在該物增勝的物中不決定看到差別,如在地增勝的物中的水界。其餘諸項也應如此類推。"何況不同聚"顯示:即使本性上沒有差異,依根本原因的差異也有某種差別而不混雜,因此見到它們某些有死亡等作用的能力。 "即使一"中,"即使"字顯示對多個更無須說。由想見等方式所說的對五處自體的意願所成就。由此說因的特殊性而有果的差別。以"因為不"等證成所說的義。"彼"即業。"以特殊"即由自因所賦予的殊勝。正因如此,它不成為耳的緣,而由其他成為緣,這是意思。由此顯示:由具多種性質的因所賦予差別的一業,能夠產生具多種性質的果。現在說業沒有所說那樣的差別性的過失,"將成為無其他根"。其義是:因為沒有因的差別就不會有果的差別,所以若作為眼的因的具差別的業,沒有與此不同的差別,就不能產生其他根,因此耳根等就不會從彼生起。其他處也是如此。這裡說的"差別"是指業產生各個根的能力,而它的自性已如前所示。 "一切...等...了知"是說:不能了知由多個廣大思或與一個有限思俱在結生剎那產生所造色。現在為詳細顯示這個不能性而說"由不同思"等。其略義是:在"結生...等...緣"中,如果意指諸根依不同業而生起,那麼在各個結生剎那就會由廣大業和欲界業而有所造色生起,但這是不合理的,因為說"廣大思是業緣"。

12.78) vuttattā. Nāpi taṃtaṃbhavaniyatarūpindriyehi vikalindriyatā gatisampattiyā opapātikayoniyaṃ paṭisandhikkhaṇe yuttā. Atha mahaggatāhi eva nānācetanāhi nibbattaṃ, na cekā paṭisandhi anekakammanibbattā hoti. Nicchitañhetaṃ sāketapañhenāti. Evaṃ ekena mahaggatakammunā cakkhundriyasotindriyahadayavatthūnaṃ uppattiñāpakena iminā vacanena parittakammunāpi ekena yathārahaṃ anekesaṃ indriyānaṃ uppatti siddhāvāti vuttaṃ 『『siddhamekena kammena anekindriyuppatti hotī』』ti.

Sampattoyeva nāma sampattikiccakaraṇatoti imamatthaṃ dassetuṃ 『『paṭi…pe… nakato』』ti vuttaṃ. Atisukhumabhāvato maṃsacakkhuagocarena rūpāyatanena samannāgatasaṅghātavuttitāya ca 『『vāyu viyā』』ti vuttaṃ. Cittasamuṭṭhānaṃ saddāyatanaṃ sotaviññāṇassa kadācipi ārammaṇapaccayo na siyā dhātuparamparāya ghaṭṭentassa utusamuṭṭhānattā. Tenāha 『『na hi…pe… pajjatī』』ti. Paṭṭhāne (paṭṭhā. 1.1.2) ca 『『saddāyatanaṃ sotaviññāṇassa ārammaṇapaccayena paccayo』』ti avisesena vuttaṃ.

Nanu cirena suyyantīti dūre ṭhitānaṃ lahukaṃ savanaṃ natthi, tesampi vā lahukaṃ savanena dūrāsannabhāvānaṃ viseso na siyāti adhippāyo. Na, dū…pe… toti na dūre ṭhitehi rajakādisaddā cirena sotaviññāṇena suyyanti, sace savanūpacāre so saddo dūre āsanne ca ṭhitānaṃ yathābhūte āpāthagate sadde manoviññāṇasaṅkhātato gahaṇavisesato cirena suto sīghaṃ sutoti abhimānoti attho. Etamevatthaṃ vitthārato dassento 『『yathā hī』』tiādimāha. Nicchaya…pe… abhimāno hoti, sotaviññāṇappavatti pana ubhayatthāpi samānā, yasmā so pana saddo…pe… āgacchatīti. Yadi dhātuparamparāya saddo nappavattati, kathaṃ paṭighosādīnaṃ uppattīti āha 『『dūre…pe… paccayo hotī』』ti. Uppattivasena āgatānīti etena rūpadhammāpi yattha uppajjanti, tattheva bhijjanti, na desantaraṃ saṅkamantīti dasseti. Ghaṭṭanasabhāvānevāti tesaṃ bhūtānaṃ saddasamuppattihetubhāvamāha. Sotapadesassāti sotadesassa, sotadese ṭhitassāti attho.

Cakkhumato puggalassa ajjhāsayavasenāti citravicitrarūpāyatane yebhuyyena sattānaṃ cakkhudvārikajavanassa anukaḍḍhanavasena pavattiṃ sandhāya vuttaṃ. Kaṇṇakūpacchiddeyeva pavattanatoti etena adhiṭṭhānato bahiddhā indriyaṃ pavattīti vādaṃ paṭisedheti. Adhiṭṭhānadese eva hi indriyaṃ vattati tattha kiccādippayogadassanato. Satipi panassa bahiddhā vuttiyaṃ na visayaggahaṇe samatthatā, aññathā adhiṭṭhānapidahanepi visayaggahaṇaṃ bhaveyyāti. Ārammaṇaggahaṇahetuto cāti kaṇṇakūpacchiddeyeva ṭhatvā ārammaṇakaraṇassa viññāṇassa vā hetubhāvato.

Tabbohārenāti gandhagandhaggahaṇassa sahacaritāya gandhopi tathā vuttoti adhippāyo. Gandho paccayoti gandho sahakārīpaccayoti attho. Kheḷādiko paccayoti yojetabbaṃ. Tathā pathavīti sahakārīpaccayantarabhūtā ajjhattikabāhirā pathavī ārammaṇaggahaṇe paccayoti attho. Ādhārabhūtāti tejovāyodhātūnaṃ ādhārabhūtā. Nissayabhūtānanti nissayamahābhūtānaṃ āpotejovāyodhātūnaṃ. Sabbadāti uppīḷanakāle ca anuppīḷanakāle ca. Tatthāti caturāsītipabhede uparimakāyasaṅkhāte rūpasamūhe. Vinibbhujjituṃ asakkuṇeyyānanti idaṃ cakkhudasakaṃ idaṃ kāyadasakaṃ idaṃ bhāvadasakanti evaṃ kalāpatopi vinibbhujjituṃ asakkuṇeyyānaṃ.

我來為您直譯這段巴利文： 12.78 因為已經說了。在化生中由於趣的圓滿性，在結生剎那缺少各個有所限定的色根也不合理。若說由多個廣大思而生，但一個結生不是由多業所生。這已由裟只多問題而確定。如此，由此語表明一個廣大業能生起眼根、耳根、心所依處，由此已成立一個有限業也能隨應生起多根，所以說"已成立一業能生起多根"。 爲了顯示"圓滿即是能作圓滿的作用"這個意思，所以說"結生...等...作用"。由於極其微細及與肉眼不可見的色處俱的聚集活動，所以說"如風"。心所生的聲處永遠不能作為耳識的所緣緣，因為是由大種相續撞擊而成的時節所生。所以說"因為不...等...成立"。在發趣論中籠統地說："聲處以所緣緣為緣而為耳識的緣"。 難道不是遲緩才聽到嗎？意思是：遠處的人沒有迅速的聞聲，或者對他們來說，迅速聞聲就沒有遠近的差別。不是的，遠處的染工等聲不是由耳識遲緩聽到，如果在聽聞範圍內，對遠近處的人來說，當如實現前的聲被意識了知時，由於了知的差別而有遲聽、速聽的執著，這是其意思。爲了詳細顯示這個意思而說"如"等。決定...等...執著，但耳識的轉起在兩處都相同，因為那個聲...等...來。如果聲不是由大種相續而轉起，那麼回聲等如何生起？為此說"遠處...等...緣"。"依生起而來"由此顯示：色法在哪裡生起，就在哪裡滅去，不移動到其他處所。"正是撞擊自性"說的是那些大種是聲生起的因。"在耳處"即在耳的處所，立在耳處的意思。 "依有眼者的意向"是就眾生對種種色處多分由眼門速行的牽引而轉起而說的。"只在耳孔中轉起"由此否定根在住處之外轉起的說法。因為根只在住處轉起，因為見到在彼處有作用等的運作。即使它在外轉起，也不能攝取對象，否則即使堵住住處也能攝取對象。"從所緣攝取的因"即因為在耳孔中住立而成為攝取所緣或識的因。 "以彼名言"意思是：由於與香和嗅香俱行，香也如此說。"香是緣"即香是輔助緣的意思。應配合"唾液等是緣"。同樣，"地"意思是：作為其他輔助緣的內外地在攝取所緣時是緣。"作所依"是作為火界、風界的所依。"作依止"是依止大種即水界、火界、風界。"一切時"即在壓迫時和非壓迫時。"于彼處"即在上身稱為八十四種色聚中。"不能分別"即不能如此分別：這是眼十法聚，這是身十法聚，這是性十法聚。

616.Dīghādīnaṃphusitvā jānitabbatoti idaṃ dīghādīnaṃ na kāyaviññāṇagocarattā vuttaṃ, dīghādivohārarūpādīnaṃ pana phoṭṭhabbaṃ phusitvā kāyaviññāṇavīthiyā parato pavattena manoviññāṇenapi jānitabbattā vuttaṃ. Dīghādisannivesanti dīghādisannivesavantaṃ. Ekasmiṃ itarassa abhāvāti chāyātapānaṃ ālokandhakārānañca asahaṭṭhāyitaṃ āha. Kathaṃ pana āloko andhakāraṃ vidhamatīti? 『『Ālokappavattisamānakālaṃ andhakārasabhāvena pavattamānaṃ vaṇṇāyatanaṃ bhijjati. Andhakārassa nissayo hutvā pavattamānāni bhūtāni kamena tathārūpassa vaṇṇāyatanassa nissayabhāvaṃ gacchantī』』ti keci. Saha andhakārena tannissayabhūtānaṃ nirodhasamanantaraṃ taṃsantatiyaṃ tādise paccayasannipāte ālokanissayabhūtānaṃ uppattīti veditabbaṃ. Na hi nissayamahābhūtehi vinā ālokappavatti atthi, nāpi andhakārasaṅkhātaṃ vaṇṇāyatanameva nirujjhati taṃnissayehi payujjamānakaekakalāpabhūtopādārūpānaṃ saheva nirujjhanato. Padīpasikhāmaṇiraṃsiyo viya pathavīpākārarukkhādīni muñcitvāpi andhakāro pavattatīti vadanti. Mandaṃ pana pākārādiādhārarahitaṃ na suṭṭhu paññāyati, bahalaṃ ādhāraṃ nissāya pavattatīti yuttanti ca vadanti.

620.『『Amanussasaddo』』ti ettha a-kāro na manussatāmattanivattiattho sadisabhāvadīpanatāya anadhippetattā, manussato pana anaññatānivattiatthoti dassetuṃ 『『amanussa…pe… ṭṭhādayopī』』ti āha. Tathā kittetabboti 『『vaṃsaphālanasaddo』』tiādinā vatthuvasena kittetabbo.

632.Kammacittādināti ādi-saddena utuāhāre saṅgaṇhāti. Taṃtadākārānīti itthiliṅgādiākārāni. Itthindriyaṃ paṭicca samuṭṭhahantīti aññamaññapaccayānipi itthiliṅgādīni yebhuyyena itthindriyasahite eva santāne sabbhāvā itarattha ca abhāvā indriyahetukāni vuttāni. Aññathāti itthiliṅgādiākārato aññathā, itthindriyābhāve vā. Itthiggahaṇassa cāti itthīti cittappavattiyā. Tesaṃ rūpānanti itthiliṅgādiākārarūpānaṃ. Yadi itthindriyaṃ itthiliṅgādiākārarūpānaṃ sahakārīkāraṇaṃ, atha kasmā tassa indriyādipaccayabhāvo tesaṃ na vuttoti? Neva taṃ sahakārīkāraṇaṃ, atha kho tesaṃ tabbhāvabhāvitāmattena taṃ kāraṇanti vuccatīti dassetuṃ āha 『『yasmā panā』』tiādi.

1. Liṅgaṃ parivattamānaṃ purimaliṅgādhārajātianurūpameva hutvā parivattatīti katvā vuttaṃ 『『paṭisandhiyaṃ viya pavattepī』』ti. Yassa…pe… noti ādivacanatoti ādi-saddena 『『yassa vā pana purisindriyaṃ uppajjati, tassa itthindriyaṃ uppajjatīti no』』ti (yama. 3.indriyayamaka.188) saṅgaṇhāti.

2. Dvārabhāvena kucchitānaṃ āsavadhammānaṃ pavattiṭṭhānatāya pasādavisese viya viññattivisesepi kāyavohārappavatti daṭṭhabbā. Vitthambhanasabhāvatāya vāyodhātuyā thambhanaṃ 『『vāyodhātukicca』』nti vuttaṃ. Kiccampi hi dhammānaṃ sabhāvoyevāti. Pathavīdhātuyā ākāro vacīviññattīti vattuṃ vaṭṭatīti yojanā.

不知道從上下文或剩餘部分所得的"一切"這個詞的特殊含義,僅僅根據字面意思理解其含義,而以"這裡有什麼特殊"等提出質疑。另一方面,就像火等元素各自有優勢一樣,即使兩種或三種元素有優勢,也不會僅僅因為前述的優勢而通過一種等方式獲得的不足而成為身凈,因為可以理解:從上下文或剩餘部分可知四大種平等時才成為身,這個意思已經成立,所以這裡"一切"這個詞表示平等,爲了顯示這一點而說"但這個"等。"表示這個意思"是說通過前述方法從"一切"這個詞得到這個意思,而不是說它表達這個意思。因此說"因為隨順...等...而說"。因為僅僅通過否定一部分優勢,也可以理解否定一部分不足。一部分是指部分。因為依靠四大種集合的凈色,其中某一大種的優勢就是部分的優勢。 他們說:"這裡前兩種論者是其他部派的"。只有具備光等輔助因的眼等才有顯現色等的能力,孔隙作為耳識的增上緣是功德,這是他們的主張,意指這一點而說"由各自大種的功德"等。因為孔隙不像火等是大種,所以說"隨宜"。或者,顯示他人的意趣,認為孔隙也像色等是大種的功德,而說"由各自大種的功德"。或者,這裡"隨宜由各自大種的功德"是指:火由光色,稱為孔隙的虛空由聲,風由香,水由味,地由觸。在取色等時,是指應當產生眼識等於色等境。"應當輔助"是指作為輔助因的上述大種功德對眼等執行自己功能時應當輔助。"自性被聽到"是說不需要被任何人發出聲音就可以獲得。但是沒有碰撞就沒有風的聲音。或者,應該理解這就是他的主張:"風中自性聽到聲音"和"水中味是甜的"。第二論者的駁斥也成立,因為他也主張火等的功德是色等。

636.Vitakka…pe… gahitāti yathādhippetatthābhibyañjikāya vācāya samuṭṭhāpanādhippāyappavattiṃ sandhāya vuttaṃ. Tadā hi sā tehi pariggahitā nāma hotīti. Ekassapi akkharassa anekehi javanehi nibbattetabbattā tathā nibbattiyamānatāya asamatthasabhāvattā na viññātavisesā na bhinnā evāti āha 『『sava…pe… bhinnā』』ti. Abbokiṇṇeti antarantarā uppajjamānehi asaṃsaṭṭhe. 『『Pacchimacitta』』nti avisesena cuticittaṃ vuttanti adhippāyena 『『aññesampi cuticittaṃ…pe… ñāyatī』』ti vuttaṃ.

Atha vā 『『ye ca rūpāvacaraṃ arūpāvacaraṃ upapajjitvā parinibbāyissanti, tesaṃ cavantānaṃ tesaṃ vacīsaṅkhāro nirujjhissati, no ca tesaṃ kāyasaṅkhāro nirujjhissatī』』ti (yama. 2.saṅkhārayamaka.88) rūpārūpabhavūpapajjanakānaṃ kāmāvacaracuticittassapi kāyasaṅkhārāsamuṭṭhāpanavacanena khīṇāsavehi aññesampi…pe… ñāyatī』』ti vuttaṃ. Yasmā ca –

『『Yassa kāyasaṅkhāro nirujjhati, tassa vacīsaṅkhāro nirujjhissatīti āmantā』』ti (yama. 2.saṅkhārayamaka.108),

『『Yassa kāyasaṅkhāro nirujjhati, tassa cittasaṅkhāro nirujjhissatīti āmantā』』ti (yama. 2.saṅkhārayamaka.108) ca,

『『Pacchimacittassa bhaṅgakkhaṇe tesaṃ kāyasaṅkhāro ca na nirujjhati cittasaṅkhāro ca na nirujjhissatī』』ti (yama. 2.saṅkhārayamaka.113) –

Ādivacanato ca pacchimacittassa purato soḷasamena cittena tato orimena vā saddhiṃ assāsapassāsā na uppajjantīti siddhaṃ. Yadi uppajjeyyuṃ, 『『pacchimacittassa bhaṅgakkhaṇe tesaṃ kāyasaṅkhāro na nirujjhatī』』ti na vadeyya, vuttañcetaṃ, tasmā heṭṭhimakoṭiyā cutito purimena sattarasamena uppannā assāsapassāsā cutiyā heṭṭhā dutiyena cittena saddhiṃ nirujjhanti. Tena 『『yassa cittassa anantarā kāmāvacarānaṃ pacchimacittaṃ uppajjissatī』』ti cuticittassānantarapaccayabhūtassapi cittassa kāyasaṅkhārāsamuṭṭhāpanatā vuttā.

Atha vā yassa cittassāti yena cittena sabbapacchimo kāyasaṅkhāro uppajjati. Taṃ cittaṃ vuttanti gahetabbaṃ, na pacchimacittassa anantarapaccayabhūtaṃ. Anantarāti hi kāyasaṅkhāruppādanaṃ antaraṃ vinā, yato pacchā kāyasaṅkhāruppādanena anantaritaṃ hutvā pacchimacittaṃ uppajjissatīti attho. Kasmā? 『『Itaresaṃ vacīsaṅkhāro ca nirujjhissati kāyasaṅkhāro ca nirujjhissatī』』ti (yama. 2.saṅkhārayamaka.88) vuttattā. Aññathāpacchimacittato purimatatiyacittasamaṅgīnaṃ kāyasaṅkhāro uppajjatīti āpajjatīti. Evaṃ sabbesampi cuticittassa rūpajanakatābhāve āgamaṃ dassetvā idāni yuttiṃ dassetuṃ 『『na hī』』tiādimāha. Tattha gabbhagamanādīti ādi-saddena udakanimuggaasaññībhūtakālakatacatutthajjhānasamāpannarūpārūpabhavasamaṅgīnirodhasamāpannabhāve saṅgaṇhāti.

我來為您直譯這段巴利文： 636. "尋等所攝"是就顯示所意欲義的語言的發起意欲的轉起而說的。因為那時它被它們所攝持。即使是一個音節也要由多個速行產生,因為如此產生時是不完全的自性,所以說"與聲...等...不同"。"不混雜"是指與間中生起的不相混。"最後心"籠統地說是死心,基於此意趣而說"知道阿羅漢以外的人的死心...等..."。 或者說:"那些將生於色界、無色界而般涅槃者,當他們死時,他們的語行將滅,但身行不滅",由於說色無色有的生者的欲界死心也不發起身行,所以說"知道阿羅漢以外的人...等..."。又因為- "問:若有人身行滅,他的語行將滅嗎?答:是的" "問:若有人身行滅,他的心行將滅嗎?答:是的" "在最後心的壞滅剎那,他們的身行不滅,心行也不將滅"- 從這等說法,已成立:在最後心之前第十六心或更前的心不與出入息俱生。如果生起,就不會說"在最後心的壞滅剎那,他們的身行不滅",而這已經說了,所以以最低限度來說,在死前第十七心生起的出入息與死前第二心俱滅。因此說:"從那心之後將生起欲界的最後心",即使作為死心的無間緣的心也不發起身行。 或者,"從那心"應理解為:由那個產生最後身行的心而說,不是作為最後心的無間緣的心。"之後"即無間隔地生起身行,因此之後不被身行的生起間隔而將生起最後心,這是其意思。為什麼?因為說:"其他人的語行將滅且身行將滅"。否則就得出在最後心之前第三心相應時身行生起的結論。如此顯示一切人死心都不生色的教證后,現在為顯示理證而說"因為不"等。其中"入胎等"的"等"字包括沉於水中、成為無想有情、死亡、入第四禪、具有色無色有、入滅盡定的狀態。;

1. Anekesaṃ kalāpānaṃ ekato hutvā ekaghanapiṇḍabhāvena pavattanato kalāpantarabhūtānaṃ kalāpantarabhūtehi samphuṭṭhabhāvo vutto. Yato tesaṃ duviññeyyanānattaṃ, na pana avinibbhuttabhāvato. Taṃtaṃbhūtavivittatāti tesaṃ tesaṃ bhūtānaṃ vibhattabhāvo kalāpantarabhūtehi vibhattasabhāvatā asaṃkiṇṇatāti attho. Yasmā pana yathāvuttā vivittatā rūpānaṃ osānaṃ hoti, tasmā 『『rūpapariyanto』』ti vuttaṃ. Atha vā taṃtaṃbhūtasuññatā. Yesañhi paricchedo ākāso, tesaṃ pariyantatāya tehi suññabhāvoti lakkhitabbo. Tatoyeva ca so bhūtantarehi viya tehi asamphuṭṭhoti vuccatīti. Aññathāti paricchinditabbehi asamphuṭṭhabhāvābhāve.

638.Taṃtaṃvikārādhikarūpehīti ettha kathaṃ cammasuvaṇṇesu mudutākammaññatā labbhanti, nanu lahutādivikārā ekantato indriyabaddharūpe eva pavattanato anindriyabaddhe na labbhantīti? Saccametaṃ, idha pana taṃsadisesu tabbohāravasena vuttaṃ. Tathā hi tūlapicuādīsu garubhāvādihetūnaṃ bhūtānaṃ adhikabhāvābhāvato lahuādivohāro. Niddisitabbadhammanissayarūpe eva vā sandhāya 『『taṃtaṃvikārādhikarūpehī』』ti vuttanti daṭṭhabbaṃ. Sabbe sabbesaṃ paccayā lahutādīnaṃ aññamaññāvijahanatoti adhippāyo.

641.Ācayasaddenevāti niddese vuttaācayasaddeneva. Yo āyatanānaṃ ādicayattā ācayo punappunaṃ nibbattamānānaṃ, sova rūpassa uparicayattā upacayoti adhippetaṃ atthaṃ pāḷiyaṃ yojetvā dassetuṃ 『『pāḷiyaṃ panā』』tiādi vuttaṃ. Upa-saddo paṭhamattho 『『dānaṃ, bhikkhave, paṇḍitupaññatta』』ntiādīsu (a. ni. 3.45) viya. Upariatthoca 『『sammaṭṭhe upasitte ca, te nisīdiṃsu maṇḍape』』tiādīsu viya. Aññathāti upa-saddassa upariatthasseva gahaṇe.

643.Phalavipaccanapakatiyāti phalavipaccanasabhāvena. Phalameva vā pakatīti āyusaṃhānādinā phalasabhāvena jarāniddesoti attho. Tathā hi 『『phalūpacārena vuttā』』ti vuttaṃ. Supariṇatarūpaparipākakāle hānidasakādīsu.

645.Kattabbasabhāvatoti mūlaphalādīnaṃ idhādhippetaāhāravatthūnaṃ mukhena asanādikattabbasabhāvato. Visabhūte saṅghāte ojā mandā hotīti savisattābhāvato sukhumatā vuttā. Aṅgamaṅgānusārino rasassa sāroti rasaharaṇīdhamanijālānusārena sarīrāvayave anuppaviṭṭhassa āhārarasassa abbhantarāhārapaccayo sneho, yo loke rasadhātūti vuccati.

Upādābhājanīyakathāvaṇṇanā niṭṭhitā.

Noupādābhājanīyakathāvaṇṇanā

1. 『『Ekaṃ mahābhūtaṃ paṭicca tayo mahābhūtā tayo mahābhūte paṭicca ekaṃ mahābhūta』』ntiādivacanato (paṭṭhā. 1.1.53) ekaṃ mahābhūtaṃ avasesamahābhūte nissayati, tehi upādārūpena ca nissīyatīti āha 『『nissayati ca nissīyati cā』』ti.

2. 由於多個色聚集合成一個堅實團塊而轉起,所以說這些色聚被其他色聚觸及。因為它們難以了知的各異性,但非不可分離性。"各自大種的分離"意指各大種的分別狀態,被其他色聚分別的本性,不混雜的意思。因為如上所說的分離是色法的極限,所以說"色法的邊際"。或者,"各自大種的空"。對於那些以虛空為界限的,應以它們的空性來標誌其邊際性。正因如此,它被說為未被其他大種觸及,如同其他大種。否則即為未被可分隔者觸及。

3. 關於"各自變化所依的色法",問：面板和黃金等如何獲得柔軟性和適業性?難道輕快等變化不是隻在與根相聯的色法中轉起,而不在非根相聯的色法中嗎?確實如此,但這裡是就類似之處以其名言而說。譬如在絮絨等中,由於大種的重性等因的優勢或不優勢而有輕等的名言。或者應理解為"各自變化所依的色法"是指可被指示的法所依的色法。意圖是:一切法互相排斥輕快等的緣。
4. "僅以積集之音"即在說明中所說的積集之音。意在顯示:對於處的最初積集,即反覆生起的積集;同樣對於色法的增長即為增積。"上"字的第一義如"施主,比丘們,智慧的上增"等。上方義如"被清掃、被塗抹,他們坐在庭院中"等。否則即僅取"上"字的上方義。
5. "果成熟的本性"即果成熟的狀態。或者"果即本性"意指以壽命相續等為果的狀態,即衰老的說明。正如曾說"以果的運用而說"。在衰老十法等成熟圓滿的時期。
6. "應作的本性"是指此處意在說的根本果等食物,以口吃飯等應作的本性。由於沒有精氣,在不均勻的聚集中精華微弱,所以說為細微。身體各部相隨的味道的精髓,即隨血脈、脈絡在身體肢體中未曾深入的食物味道的內在食物緣——潤濕,在世間稱為味界。 食物分別的解說已完成。

7. 從"一大種依止三大種,三大種依止一大種"等語,一大種依止其餘大種,並被那些大種作為所依色依止,所以說"依止且被依止"。

8. Mahābhūtānaṃ aññamaññāvijahanato ekasmimpi kalāpe anekaṃ phoṭṭhabbaṃ atthīti phoṭṭhabbasabhāvesuyeva anekesupi ārammaṇesu āpāthagatesu ābhogādivasena ekaṃyeva viññāṇuppattihetu hotīti ayaṃ vicāro dassito. Itaresupi pana yathāyogaṃ dassetabbo. Tattha rasārammaṇaṃ tāva indriyanissayaṃ allīyitvā viññāṇuppattihetubhāvato satipi anekesaṃ rasānaṃ āpāthagamane ekasmiṃ khaṇe ekappakāraṃyeva yathāvuttanayena jivhāviññāṇuppattihetu hoti, tathā gandhārammaṇaṃ. Rūpasaddārammaṇāni pana indriyanissayaṃ asampatvāva viññāṇuppattihetubhāvato yogyadese avaṭṭhitāni yattakāni sahakārīpaccayantaragataṃ upakāraṃ labhanti, tattakāni ekasmiṃ khaṇe ekajjhaṃ ārammaṇaṃ na hontīti na vattabbāni. Tathā hi saddo nigghosādiko anekakalāpagato tathā vaṇṇopi sivikubbahananiyāmena ekajjhaṃ ārammaṇaṃ hotīti. Etthāpi ca ābhujitavasena ārammaṇādhimattatāvasena anekakalāpasannipātepi katthaci viññāṇuppatti hotiyeva. Pasādādhimattatā pittādivibandhābhāvena pasādassa tikkhatā. Kathaṃ pana cittassāti cittasāmaññato ekattanayavasena pucchati.

我來為您直譯這段巴利文： 647. 由於大種互不捨離,即使在一個色聚中也有多個觸,因此即使在多個具有觸性的所緣現前時,由於作意等的緣故,只成為一個識生起的因,這是所顯示的考察。在其他諸處也應隨應顯示。其中,首先味境因為依靠根所依而成為識生起的因,即使多種味現前,在一個剎那隻能如前所說方式成為一類舌識生起的因,香境也是如此。但色、聲境不需到達根所依就能成為識生起的因,所以立於適當處所,只要獲得其他輔助緣所攝的助力,就不能說它們在一個剎那不能成為同時的所緣。如此,大聲等聲音雖來自多個色聚,如同抬轎子的規律那樣,色也成為同時的所緣。在這裡也是,雖有多個色聚會合,但由於專注力和所緣的優勢,在某處仍然生起識。凈色的優勢是由於沒有膽汁等障礙而使凈色銳利。"但是如何是心"是從心的共相以一性方式而問。

651.Tādisāyāti yā pacurajanassa atthītipi na gahitā. Santī samānā. Evanti yathāsasambhārudakaṃ sasambhārapathaviyā ābandhakaṃ, evaṃ paramatthudakaṃ paramatthapathaviyāti dasseti. Tadanurūpapaccayehīti attano ābandhanānuguṇehi ābandhiyamānehi sandhāraṇādikiccehi purimehi ca pathavīādīhi. Aphusitvā patiṭṭhā hoti, aphusitvā ābandhatīti iminā phusitabbaphusanakabhāvo āpodhātuyaṃ natthīti phoṭṭhabbavasena ubhayadhammataṃ āha. Aññamaññaṃ nissayatā aññamaññanissayatā. Atha vā aññamaññatā ca nissayatā ca aññamaññanissayatā. Yadi phoṭṭhabbāphoṭṭhabbadhātūnaṃ phoṭṭhabbabhāvena vinā aññamaññanissayatā, pathavīādīnaṃ kakkhaḷādisabhāvo eva phoṭṭhabbabhāvoti tabbirahena kathaṃ tesaṃ āpodhātuyā nissayādibhāvoti āha 『『avinibbhogavuttīsū』』tiādi. Aññamaññapaccayabhūtesūti etena upādārūpaṃ nivatteti. Atha vā pubbe aṭṭhakathādhippāye ṭhatvā phoṭṭhabbāphoṭṭhabbadhātūnaṃ visiṭṭhaṃ aññamaññanissayataṃ vatvā idāni attano adhippāye ṭhatvā avisesena taṃ dassento āha 『『avinibbhogavuttīsū』』tiādi. Taṃyeva avisiṭṭhaṃ aññamaññanissayataṃ daḷhaṃ katvā dassento 『『nāpi sahajātesū』』tiādimāha. Tattha aphusanaṃ tāva ekakalāpagatattā na vicāretabbaṃ, phusanaṃ pana kathanti? Ekakalāpagatattā eva. Visuṃ siddhānaṃyeva hi visayamahābhūtānaṃ kāyappasādanissayabhūtesu phusanaṃ dissati.

Jhāyatīti paripaccati. Na uṇhā hutvāti etassa uṇhasabhāvā hutvāti ayamatthoti katvā 『『tejosabhāvataṃyeva paṭikkhipatī』』ti vuttaṃ. Uṇhapaṭipakkhattā sītassa uṇhatāya paṭikkhepe sītatāsaṅkā siyāti āha 『『na sītattaṃ anujānātī』』ti. Tejosabhāgataṃyeva vā sītatāyapi dassetuṃ 『『na sītattaṃ anujānātī』』ti vuttaṃ. Tenevāha 『『tejo eva hi sīta』』nti. Mande hi uṇhabhāve sītabuddhīti tejo eva hi sītaṃ. Kathaṃ panetaṃ viññāyatīti? Sītabuddhiyā avavatthitabhāvato pārāpāraṃ viya. Tathā hi ātape ṭhatvā chāyaṃ paviṭṭhānaṃ sītabuddhi hoti, tattheva pathavīgabbhato niggatānaṃ uṇhabuddhīti. Yadi tejoyeva sītaṃ, uṇhabhāvena saddhiṃ sītabhāvopi ekasmiṃ kalāpe upalabbheyyāti āha 『『sītuṇhānañcā』』tiādi. Uṇhasītakalāpesu sītuṇhānaṃ appavatti. Dvinnaṃ…pe… yujjati, na āpodhātuvāyodhātūnaṃ sītabhāveti adhippāyo. Āpodhātuyā hi vāyodhātuyā sītabhāve uṇhabhāvena saddhiṃ ekasmiṃ kalāpe sītabhāvo labbheyya, na pana labbhati. Na cettha āpodhātuadhike vāyodhātuadhike vā kalāpe sītabhāvoti sakkā viññātuṃ tādisepi katthaci kalāpe alabbhamānattā sītabhāvassāti. Kharatādisabhāvādhikassa bhūtasaṅghātassa davatādisabhāvādhikatāpatti bhāvaññathattaṃ. Taṃ pana yathā hoti, taṃ dassetuṃ 『『pacca…pe… ppattī』』ti āha.

我來為您直譯這段巴利文： 651. "如此"是指那些沒有被許多人所認為存在的。"存在"是正存在。"如是"顯示:正如俗諦的水是俗諦地的束縛,如是勝義的水是勝義地的束緣。"隨順彼緣"是指隨順自己束縛的持續等作用的束縛,以及前面的地等。"不觸而住立,不觸而束縛",由此說明水界中沒有能觸所觸性,以觸的方式說明兩種法性。相互依止性是相互依止。或者,相互性和依止性是相互依止性。如果觸與非觸界離開觸性而有相互依止性,地等的堅硬等自性即是觸性,那麼離開彼如何成為它們對水界的所依等性?為此說"在不相離轉起"等。"互為緣"由此排除所造色。或者,先前依註釋書的意趣說觸與非觸界的特殊相互依止性,現在依自己的意趣而不分別地顯示它,所以說"在不相離轉起"等。爲了堅定地顯示那個無差別的相互依止性而說"也不在俱生"等。其中,首先不觸由於在同一聚中而不須考察,但觸如何?正是由於在同一聚中。因為只見到各別成立的境大種在身凈所依中的觸。 "燒"即成熟。"不成為熱"取其義為不成為熱性,所以說"否定火的自性"。由於冷是熱的對立,否定熱性會懷疑冷性,所以說"不許冷性"。或者爲了顯示冷性也是火性而說"不許冷性"。所以說"因為冷即是火"。因為在微弱的熱性中有冷的認識,所以冷即是火。如何知道這個?由於冷的認識不確定,如彼岸此岸。如此,站在陽光下進入陰涼處的人有冷的認識,從地窟中出來的人則有熱的認識。如果冷即是火,冷性應與熱性一起在一個聚中獲得,所以說"冷熱等"等。在冷熱諸聚中冷熱不生起。意思是:兩者的相互對立性是合理的,水界風界的冷性則不然。因為若水界風界有冷性,冷性應與熱性一起在一個聚中獲得,但實際上不獲得。這裡也不能了知在水界增勝或風界增勝的聚中有冷性,因為即使在那樣的某些聚中也不獲得冷性。堅硬等性質增勝的大種聚獲得液態等性質增勝性是狀態的變異。爲了顯示它如何發生,所以說"成熟...等...獲得"。

652.Ekantanacittasamuṭṭhānādīti ādi-saddena ekantaanupādinnupādāniyādiṃ saṅgaṇhāti. Purimānampīti 『『yaṃ vā panaññampī』』ti etasmā vacanato purimānaṃ anupādinnānaṃ saddāyatanakāyaviññattiādīnaṃ nacittasamuṭṭhānānañca cakkhāyatanasotāyatanādīnaṃ. Nakammassakatattābhāvādikanti nakammassakatattābhāvaṃ nacittasamuṭṭhānabhāvanti evamādikaṃ. Ekantākammajādīsūti ādi-saddena ekantācittajaṃ gayhati. Tā jaratāaniccatā. Anekantesu na gahitāti ekantato akammajesu saddāyatanādīsu acittajesu ca cakkhāyatanādīsu gahetvā catusamuṭṭhānikattā anekantesu rūpāyatanādīsu na gahitāti attho.

666.Anipphannattāti aññaṃ anapekkhitvā sabhāvato asiddhattaṃ. Tassāti viññattidvayassa.

Noupādābhājanīyakathāvaṇṇanā niṭṭhitā.

Dukaniddesavaṇṇanā niṭṭhitā.

Catukkaniddesavaṇṇanā

1. 『『Sabbaṃ rūpaṃ manasā viññāta』』nti vacanato yadi viññātato aññaṃ diṭṭhādi na hotīti 『『katamaṃ taṃ rūpaṃ diṭṭha』』ntiādinā pucchā na katā, evaṃ sante catukkabhāvo kathanti anuyogaṃ manasi katvā āha 『『dassanādiggahaṇavisesato』』ti. Dassanaṃ savanaṃ minitvā jānanaṃ vijānanañcāti etasmā dassanādiggahaṇavisesato. Etena gāhakabhedena gahetabbabhedoti dasseti. Idāni samukhenapi gahetabbabhedo labbhatīti dassetuṃ 『『diṭṭhā…pe… bhāvato』』ti vuttaṃ.

Pañcakaniddesavaṇṇanā

969.Tadidaṃ nayakaraṇaṃ chabbidhādīsu tīsu saṅgahesu yojitaṃ.

Pakiṇṇakakathāvaṇṇanā

我來為您直譯這段巴利文： 652. "一向非心所生等"中的"等"字包括一向非所執取能執取等。"也是前者"即從"或其他"這句話中的前面的非所執取的聲處、身表等非心所生的眼處、耳處等。"非業所作性等"即非業所作性、非心所生性等。"在一向非業生等"中的"等"字包括一向非心生。它們是老性和無常性。"在非一向中未取"意思是:在一向非業生的聲處等和非心生的眼處等中取了之後,由於四因生性,在非一向的色處等中未取。 666. "因為非完成"即不依賴其他而自性不成就。"它"即二表。 非食物分別的解說已完成。 二法分別解說已完成。 四法分別解說 966. 從"一切色為意所識"的說法,如果除了所識外沒有所見等,為何不以"什麼是所見色"等方式發問?如此,四法如何成立?考慮到這個質問而說"由見等攝取的特殊性"。見、聞、度知、識知,從這些見等攝取的特殊性。由此顯示:由能取的差別而有所取的差別。現在爲了顯示從共相也得到所取的差別,所以說"由所見...等...性"。 五法分別解說 969. 這個方法的運用被應用在六種等三種攝中。 雜論解說

1. Ekantato nīvaraṇattā middhassa 『『natthi nīvaraṇā』』ti vacanena gahaṇanti dassetuṃ 『『middhassapi nīvaraṇassā』』ti vuttaṃ. Na ca rūpaṃ pahātabbaṃ nippariyāyappahānassa idha adhippetattā. Ettha keci 『『nāmakāyarūpakāyagelaññasabhāvato duvidhaṃ middhaṃ. Tattha purimaṃ 『nīvaraṇā』ti vacanena vuttaṃ, itaraṃ rūpasabhāva』』nti vadanti. Tattha yaṃ taṃ arūpato aññaṃ middhaṃ parikappitaṃ, tampi nīvaraṇaṃ middhasabhāvato itaraṃ middhaṃ viyāti parikappitamiddhassapi na sakkā nīvaraṇabhāvaṃ nivattetunti tesaṃ vacanassa nīvaraṇappahānavacanena virodhaṃ dassento 『『na ca rūpakāya』』ntiādimāha. Atha vā khīṇāsavānaṃ soppanasabhāvato soppassa ca middhahetukattā atthi middharūpanti vādaṃ sandhāya uttaramāha 『『na ca rūpakāyagelañña』』ntiādinā. Tattha middhameva soppahetūti nāyaṃ avadhāraṇā icchitā, soppahetu eva middhanti pana icchitāti middhato aññopi soppahetu atthi, ko pana so? Rūpakāyagelaññaṃ. Na ca rūpa…pe… vacanatoti yojanā daṭṭhabbā.

Vacīghosādīti ādi-saddena huṃkārādisaddo saṅgayhati. Aṅguliphoṭādisaddo utusamuṭṭhānoyeva, cittapaccayo pana hoti. Rūpabhāvamattānīti jarāmaraṇasabhāvānaṃ rūpānaṃ taṃdhammamattāni, tato eva na jātiādidhammavantānīti āha 『『na sayaṃ sabhāvavantānī』』ti. Yathā jarā aniccatā ca rūpabhāvamattaṃ, evaṃ jātipīti jātiyā rūpabhāvamattatāya upasaṃharaṇattho tathā-saddo.

Tesaṃ rūpadhammānaṃ. Saṅkhātādi-saddo viya abhinibbattita-saddopi vattamānakālikopi hotīti 『『abhinibbattiyamānadhammakkhaṇasmi』』nti vuttaṃ. Evamapīti yadipi jiraṇabhijjanabhāvā jiraṇādisabhāvānaṃ dhammānaṃ janakapaccayakiccānubhāvakkhaṇe abhāvato tappaccayabhāvavohāraṃ abhinibbattivohārañca na labhanti, evamapi tesaṃ upādinnatā vattabbāti sambandho. 『『Jarāmaraṇaṃ paṭiccasamuppanna』』nti vacanato tassa pariyāyataṃ vivarati 『『tesaṃ uppāde satī』』tiādinā.

Yadi evanti yadi nissayapaṭibaddhavuttikā jātiādayo, evaṃ sati. 『『Mahābhūtānaṃ upādāyarūpa』』nti vacanato bhūtanissitesu kevalo upādāyavohāroti upādāye nissitāpi aparena upādāya-saddena visesetvā vattabbāti adhippāyena 『『upādāyupādāyabhāvo āpajjatī』』ti āha. Kāraṇakāraṇepi kāraṇe viya vohāro hoti 『『corehi gāmo daḍḍho』』ti yathāti dassento 『『bhūta…pe… ttanato』』ti āha. Idāni paramparā vinā nippariyāyato uppādādīnaṃ bhūtapaṭibaddhabhāvaṃ saha nidassanena dassetuṃ 『『api cā』』tiādimavoca. Vikāraparicchedāpi upādāyarūpavikārādibhāve bhūtapaṭibaddhabhāvāvinivattito ekasmiṃ kalāpe ekekāva vikārādayoti jīvitindriyaṃ viya kalāpānupālakaṃ kalāpavikārādibhāvato ca 『『upādāyarūpāni』』icceva vuccantīti āha 『『evaṃ vikā…pe… yojetabbānī』』ti.

Asaṅkhatabhāvanivāraṇatthaṃ parinipphannatā vuttāti idaṃ aparinipphannasabhāvavato anupalabbhamānatāya sasavisāṇaṃ viya kenaci na saṅkhatanti asaṅkhataṃ nāma siyāti imissā āsaṅkāya nivattanavasena vuttaṃ. Atha vā rūpavikārādibhāvato rūpabhāvo viya rūpe sati santi, asati na santīti siddhāya paṭiccasamuppannatāya sādhitā parinipphannatā tesaṃ saṅkhatabhāvaṃ sādhentī asaṅkhatabhāvaṃ nivāraṇatthaṃ jāyatīti vuttaṃ 『『asaṅkhatabhāvanivāraṇatthaṃ parinipphannatā vuttā』』ti.

Pakiṇṇakakathāvaṇṇanā niṭṭhitā.

我來為您直譯這段巴利文： 975. 由於徹底是障礙,爲了顯示昏沉也是障礙,"沒有障礙"的說法中取用,所以說"昏沉也是障礙"。並非色法應被捨棄,因為在此不是無餘捨棄的意圖。有些人說:"昏沉有兩種,即名身色身病苦性。前一種由'障礙'一語說明,后一種由色性說明"。對於那些從非色法想像的昏沉,即使是想像的昏沉,也不能由於昏沉性而阻止其障礙性,所以爲了顯示他們的說法與障礙捨棄語相違,說"非色身"等。或者,爲了指出阿羅漢有睡眠性,且睡眠是昏沉的因,所以有昏沉色,因此說"非色身病苦"等。其中,昏沉即睡眠因,這不是確定的意圖,而是希望睡眠因不同於昏沉。那個是什麼?色身病苦。"非色...等...語"應如此理解。 "語聲等"中的"等"字包括呼聲等。手指拍擊等聲是純粹從時節生,但是心緣。"唯色性"即老死性的色法,唯是彼法性,所以不是具有生等法性,因此說"非自性具有"。正如老死和無常是色性唯一,生也是如此,"如此"字是爲了攝取生由於色性唯一。 對於這些色法。如同"稱說"等字,已生起的聲音也可以是現在時,所以說"在正生起的法剎那"。即使如此,即使老壞破壞性的法在生因緣作用剎那沒有,因此不得說彼緣性和已生起語,但仍應說其執取性,這是連繫。從"老死是緣起"的語言闡明其周遍性,"在其生起時"等。 "如果如此"即如果生等與依止相連,就是如此。從"大種的所造色"的語言,在大種所依處唯有所造語,即使依止所造,也應以另一個"所造"字特別說明,意圖是"所造所造性將獲得",所以 。如同在因果中也有因語,"盜賊燒燬村莊"等,爲了顯示這一點,說"大種...等...性"。現在爲了顯示無中介地、直接地顯示生等與大種相連的性質,並舉例說明,所以說"又且"等。即使在變相區分中,由於所造色變相等與大種相連,在一個色聚中只有各自的變相等,如命根一樣維持色聚,因為維持色聚的變相等,所以說"所造色"。所以說"如此變相...應被聯繫"。 爲了遮止無為性,說明已生起性,這是由於不可得非已生起性,如有角的東西不被任何人認為是無為,爲了遣除這種疑慮而說。或者,由於色變相等性,色中存在,不存在則不存在,已通過緣起性證明其已生起性,爲了遮止無為性而生,所以說"為遮止無為性說明已生起性"。 雜論解說已完成。

Rūpakaṇḍavaṇṇanā niṭṭhitā.

1. Nikkhepakaṇḍaṃ

Tikanikkhepakathāvaṇṇanā

1. Yathāvuttaphassapañcamakādirāsikiccarahitattā keci dhamme visuṃ ṭhapetvā sovacassatādiavuttavisesasaṅgaṇhanatthañca, veneyyajjhāsayavasena vā chandādayo 『『yevāpanā』』ti vuttāti yevāpanakānaṃ paduddhārena niddesānarahatāya kāraṇaṃ vuttanti hadayavatthussa tathā niddesānarahatāya kāraṇaṃ vadanto 『『sukhumupā…pe… hitassā』』ti āha. Sukhumabhāvepi indriyādisabhāvāni upādāyarūpāni ādhipaccādivasena pākaṭāni honti, na ataṃsabhāvaṃ sukhumupādāyarūpanti hadayavatthussa paduddhārena kusalattikapadabhājane niddesānarahatā vuttā. Sukhumabhāvatoyeva hi taṃ mahāpakaraṇepi 『『yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattantī』』ti (paṭṭhā. 1.1.8) nissitadhammamukhena dassitanti. Veneyyajjhāsayavasena vā hadayavatthu paduddhārena na dassitanti daṭṭhabbaṃ. Yena pana adhippāyena rūpakaṇḍe hadayavatthu duvidhena rūpasaṅgahādīsu na vuttaṃ, so rūpakaṇḍavaṇṇanāya vibhāvito evāti. Nikkhipitvāti padassa pakkhipitvāti atthoti adhippāyena 『『vitthāradesanaṃ antogadhaṃ katvā』』ti vuttaṃ. Mūlādivasena hi desitā kusalādidhammā taṃtaṃcittuppādādivasenapi desitā eva nāma honti taṃsabhāvānativattanatoti.

Mūlavasenāti suppatiṭṭhitabhāvasādhanavasena. Etāni hetupadādīni hinoti phalaṃ etasmā pavattatīti hetu, paṭicca etasmā etīti paccayo, janetīti janako, nibbattetīti nibbattakoti sesānaṃ vacanattho. 『『Mūlaṭṭhassa…pe… vutta』』nti kasmā vuttaṃ, nanu 『『pīḷanaṭṭho』』tiādīsu viya mūlabhāvo mūlaṭṭho, tīṇi kusalamūlānīti ayañca mūlato nikkhepoti? Na, mūlassa attho mūlaṭṭho , so eva mūlaṭṭhoti suppatiṭṭhitabhāvasādhanaṭṭhena mūlasabhāvānaṃ alobhādidhammānaṃ kusaladhammesu kiccavisesassa adhippetattā. Tenevāha 『『atthoti dhammakicca』』nti. Atha vā atthavasenāti 『『tīṇi kusalamūlānī』』ti vuttānaṃ tesaṃ mūlānaṃ sabhāvasaṅkhātaatthavasena, na gāthāya vuttaatthavasena. Yasmā pana so mūlaṭṭhoyeva ca hoti, tasmā vuttaṃ 『『alobhādīna』』ntiādi. Alobhādayo viya vedanākkhandhādayopi adhikatattā taṃ-saddena paṭiniddisitabbāti vuttaṃ 『『te kusalamūlā taṃsampayuttā』』ti. Tehi alobhādīhīti ettha ādi-saddena vā vedanākkhandhādayopi saṅgahitāti dassetuṃ 『『te kusalamūlā taṃsampayuttā』』ti vuttaṃ.

『『Katame dhammā kusalā』』ti pucchitvā phassādibhedato cattāro khandhe dassetvā 『『ime dhammā kusalā』』ti (dha. sa. 1) vuttatā khandhā ca kusalanti vuttaṃ 『『khandhehi sabhāvato kusale pariyādiyatī』』ti. Vedanākkhandho vāti kusalaṃ…pe… viññāṇakkhandho vāti. Aññassa attano phalassa. Mūlehi kusalānaṃ anavajjatāya hetuṃ dassetīti idaṃ na mūlānaṃ kusalassa anavajjabhāvasādhakattā vuttaṃ, atha kho tassa anavajjatāya suppatiṭṭhitabhāvasādhakattā. Yadi hi mūlehi kato kusalānaṃ anavajjabhāvo bhaveyya, taṃsamuṭṭhānarūpassapi so bhaveyya, mūlānaṃ vā tesaṃ paccayabhāvo na siyā, hoti ca so. Vuttañhetaṃ 『『hetū hetu…pe… paccayo』』ti (paṭṭhā. 1.1.

我來為您直譯這段巴利文： 色蘊解說已完結。 分別品 三法分別論解說 985. 由於缺乏如前所說的觸五法等的功能,某些法分開放置,爲了攝取善順性等未說的特性,或者是由於所化機的傾向,欲等被說為"附隨法",因此說明附隨法不應以詞語列舉方式解說的理由。爲了說明心所依處同樣不應以這種方式解說的理由,說"微細所造...等...心所依處"。即使在微細性中,諸根等性的所造色通過增上等方式變得明顯,非彼性的微細所造色則心所依處不應以詞語列舉方式在善三法詞分別中解說。因為正由於其微細性,在大論中也只是通過所依法而顯示為"依止此色而意界和意識界轉起"。或者應理解為由於所化機的傾向,心所依處不以詞語列舉方式顯示。至於在色蘊中心所依處為何未以二種色攝等方式說明的意趣,這已在色蘊解說中明瞭。"放置"一詞的意思是"放入",意圖是說"包含在廣說中"。因為以根等方式所說的善等法,也就是以各各心生起等方式所說,因為不離彼性。 "以根本方式"即以善立性的成就方式。這些因等詞的解釋是:因為果從此轉起故為因,緣為由此依此而來,生者為能生,起者為能起。為何說"以根本義...等...說"?難道不是如"逼迫義"等中那樣,根本性是根本義,而"三善根"這也是從根本的分別嗎?不是,根的義是根本義,這就是根本性,因為意指以善立性成就義的根本自性的無貪等法在善法中的特殊作用。所以說"義即法作用"。或者"以義方式"是指以"三善根"所說的那些根本的自性所說的義方式,不是以偈頌所說的義方式。因為那正是根本義,所以說"無貪等"等。如同無貪等,受蘊等由於重要性應以"彼"字回指,所以說"彼善根及與彼相應"。在"由彼無貪等"中,"等"字也包含受蘊等,爲了顯示這點而說"彼善根及與彼相應"。 問"什麼法是善"后,顯示觸等差別的四蘊,說"這些法是善",蘊是善,所以說"以諸蘊實性遍攝善"。受蘊或...等...識蘊。其他自己的果。"以根本顯示善的無過失性的因"這不是說由於根本成就善的無過失性而說,而是因為成就其善立性的無過失性。因為如果由根本造成善的無過失性,則由彼所生的色也應如此,或者根本不應成為它們的緣,但實際上是緣。因為說"因對因...等...緣"。;

1.). Kiñca bhiyyo kusalānaṃ viya akusalābyākatānampi tabbhāvo mūlapaṭibaddho bhaveyya, tathā sati ahetukānaṃ akusalābyākatānaṃ tabbhāvo na siyā, tasmā kusalādīnaṃ yonisomanasikārādipaṭibaddho kusalādibhāvo, na mūlapaṭibaddho, mūlāni pana kusalādīnaṃ suppatiṭṭhitabhāvasādhanānīti veditabbaṃ. Sahetukā hi dhammā viruḷhamūlā viya pādapā suppatiṭṭhitā thirā honti, na tathā ahetukāti. Taṃsampayogakataṃ anavajjasabhāvanti idampi na anavajjasabhāvassa taṃsampayogena nipphāditattā vuttaṃ, anavajjasabhāvaṃ pana visesetvā dassetuṃ vuttaṃ. Alobhādisampayogato hi kusalādīnaṃ khandhānaṃ anavajjabhāvo suppatiṭṭhito jāyati, na ahetukābyākatānaṃ viya na suppatiṭṭhitoti. Yadi evaṃ na tesaṃ khandhānaṃ kusalādibhāvo dassito siyā? Na, adhikārato kusalabhāvassa viññāyamānattā. Kamma-saddo viya vipākadhammatāvācino na mūlakkhandhasaddā, so ca idha avisesato vuttoti āha 『『kammehi sukhavipākataṃ dassetī』』ti. Ādikalyāṇataṃ kusalānaṃ dassetīti yojanā. Anavajjahetusabhāvasukhavipākabhāvanidānādisampattiyo daṭṭhabbā, yonisomanasikāraavajjapaṭipakkhatāiṭṭhavipākatāvasenapi nidānādisampattiyo yojetabbā. Yonisomanasikārato hi kusalā alobhādimūlakā, alobhādisampayogato ca lobhādipaṭipakkhasukhavipākāva jātāti.

986.『『Kasmā vutta』』nti anuyuñjitvā codako 『『nanū』』tiādinā attano adhippāyaṃ vivarati. Itaro yathāvuttamohassa idha sampayutta-saddena avuccamānataṃ 『『saccameta』』nti sampaṭicchitvā 『『tenā』』tiādinā parihāramāha. Tassattho – 『『taṃsampayuttā』』tipadena kiñcāpi yathāvuttamoho padhānabhāvena na gahito, nānantariyakatāya pana guṇabhāvena gahitoti. Aññattha abhāvāti yathāvuttasampayuttato aññattha abhāvā. Na hi vicikicchuddhaccasahagato moho vicikicchuddhaccādidhammehi vinā hotīti.

1. Uppādādisaṅkhatalakkhaṇavinivattanatthaṃ 『『aniccadukkhaanattatā』』ti vuttaṃ. Uppādādayo pana tadavatthadhammavikārabhāvato taṃtaṃdhammaggahaṇena gahitāyeva. Tathā hi vuttaṃ 『『jarāmaraṇaṃ dvīhi khandhehi saṅgahita』』nti (dhātu. 71), 『『rūpassa upacayo』』ti ca ādi. Kesakumbhādi sabbaṃ nāmaṃ nāmapaññatti, rūpavedanādiupādānā brahmavihārādigocarā upādāpaññatti sattapaññatti, taṃtaṃbhūtanimittaṃ bhāvanāvisesañca upādāya gahetabbo jhānagocaraviseso kasiṇapaññatti. Paramatthe amuñcitvā vohariyamānāti iminā vihāramañcādipaññattīnaṃ sattapaññattisadisataṃ dasseti, yato tā sattapaññattiggahaṇena gayhanti. Hutvā abhāvapaṭipīḷanaavasavattanākārabhāvato saṅkhatadhammānaṃ ākārabhāvato saṅkhatadhammānaṃ ākāravisesabhūtāni lakkhaṇāni viññattiādayo viya vattabbāni siyuṃ, tāni pana nissayānapekkhaṃ na labbhantīti paññattisabhāvāneva tajjāpaññattibhāvatoti na vuttāni, sattaghaṭādito visesadassanatthaṃ pana aṭṭhakathāyaṃ visuṃ vuttānīti. Na hi ko…pe… vattuṃ yuttaṃ kusalattikassa nippadesattā.

我來為您直譯這段巴利文： 1. 而且,如果善法一樣,不善無記法的彼性也應依賴根本,如此則無因的不善無記法就不會有彼性。因此應知:善等法的善等性是依賴如理作意等,不是依賴根本,但根本則是成就善等法的善立性。因為有因法如同有根的樹木一樣善立而堅固,無因法則不然。"由彼相應所作的無過失自性"這也不是說無過失自性由彼相應而產生,而是爲了特別顯示無過失自性而說。因為由無貪等相應,善等諸蘊的無過失性成為善立,不像無因無記法那樣非善立。如果這樣,那些蘊的善等性就沒有被顯示了?不是,因為從重要性可以了知善性。業字等如同表示異熟法性,而根本蘊字不是,這裡無差別地說,所以說"以諸業顯示樂異熟性"。顯示善法的初善性,這是關聯。應見無過失因性、樂異熟性、修習因等圓滿性,也應以如理作意、過失對治性、可意異熟性方式聯繫因等圓滿性。因為從如理作意而有無貪等根本的善法,從無貪等相應而生起貪等對治的樂異熟。 986. 問者問"為何說"后,以"難道不"等顯示自己的意圖。另一方承認如前所說的癡在此不以相應字說明是"確實如此",然後以"由此"等說明解答。其義是:雖然以"與彼相應"一詞不以主要方式攝取如前所述的癡,但由於無間性而以功德方式攝取。"在其他處不存在"即如前所說的相應外不存在。因為疑和掉舉相應的癡不離疑和掉舉等法而存在。 987. 爲了遮止生起等有為相,說"無常苦無我性"。但生起等由於是彼位法的變化性,以彼彼法的攝取而攝取。如是說:"老死以二蘊攝取"和"色的積集"等。頭髮瓶等一切名是名施設,色受等所緣梵住等所緣是所依施設、有情施設,依彼彼大種相和修習差別而應取的禪所緣差別是遍施設。"不離勝義而施設"以此顯示精舍床等施設與有情施設相似,所以它們以有情施設攝取。由於生已無性壓迫不自在相的狀態,有為法的相作為特殊行相,應如表色等說,但它們不獲得離所依,所以只是施設自性作為所生施設性而不說,但在註釋中爲了顯示與有情瓶等的差別而別說。因為"誰...等...應說"不合理,由於善三法是無餘的。

1. Bhavati etthāti bhūmi, nissayapaccayabhāvato sukhassa bhūmi sukhabhūmi. Sukhavedanāsahitaṃ cittaṃ. Tassa bhūmibhedena niddhāraṇatthaṃ taṃnissayabhūtā sampayuttadhammā 『『kāmāvacare』』ti vuttā. Tassa vā ekadesabhūtassa samudāyabhāvato ādhāraṇabhāvena apekkhitvā taṃsamānabhūmi 『『kāmāvacare』』ti vuttā. Tattha 『『sukhabhūmiyaṃ kāmāvacare』』ti dvepi bhummavacanāni bhinnādhikaraṇabhāvena aṭṭhakathāyaṃ vuttānīti ubhayesampi samānādhikaraṇabhāvena atthayogaṃ dassetuṃ 『『sukhabhūmīti kāmāvacarādayopi yujjantī』』ti vuttaṃ. Yatheva hi cittaṃ, evaṃ sabbepi parittasukhena sampayuttā dhammā tassa nissayabhāvato bhūmi kāmāvacarāti. Aṭṭhakathāyampi vā ayamattho vuttoyevāti daṭṭhabbaṃ. 『『Citta』』nti hi cittuppādopi vuccati. Tena vuttaṃ 『『cittaṃ uppannanti ettha cittameva aggahetvā paropaṇṇāsakusaladhammehi saddhiṃyeva cittaṃ gahita』』nti. Evañca katvāti sukhabhūmiyanti cittuppādassa viññāyamānattā. Vibhāgadassanaṃ visesadassanaṃ. Bhāsitabbaṃ bhāsitaṃ, tadeva atthoti bhāsitattho. Abhidheyyattho. Tadatthaviññāpanenāti tikadukānaṃ kucchitānaṃ salanādiatthadīpakena.

994.Ko pana vādo khandhārammaṇassāti pubbāparabhāvena vattamāne arahato khandhe ekattanayavasena santānato 『『amhākaṃ mātulatthero』』tiādinā ālambitvā pavattamānaṃ upādānaṃ tassa upādānakkhandheyeva gaṇhāti. Satipi taṃsantatipariyāpanne lokuttarakkhandhe tattha pavattituṃ asamatthabhāvato kā pana kathā khandhe ārabbha pavattamāne. Etena natthi maggo visuddhiyā, natthi nibbānanti evamādivasena pavattā micchādiṭṭhiādayo na maggādivisayā taṃtaṃpaññattivisayāti dīpitaṃ hoti.

998.Evaṃ saṃ…pe… lesikāti anupādāniyehi asaṃkilesikānaṃ bhedābhāvamāha.

1. Avijjamāno ca so niccādivipariyāsākāro cāti avi…pe… sākāroti padacchedo. Diṭṭhiyā niccādiavijjamānākārena gayhamānattepi na tadākāro viya paramatthato avijjamāno, atha kho vijjamāno kāyo sakkāyoti avijjamānaniccādivipariyāsākārato visesananti lokuttarā na idaṃ visesanaṃ arahanti 『『santo vijjamāno kāyo sakkāyo』』ti. Vatthu avisesitaṃ hotīti idaṃ 『『satī kāye』』ti ettha kāya-saddo samūhatthatāya anāmasitavisesaṃ khandhapañcakaṃ vadatīti adhippāyena vuttaṃ. Pasādakāyo viya kucchitānaṃ rāgādīnaṃ uppattiṭṭhānatāya kāyoti vuccatīti evaṃ pana atthe sati diṭṭhiyā vatthu visesitameva hotīti lokuttarāpi apanītā. Na hi lokuttarā khandhā uppattiṭṭhānatāya 『『kāyo』』ti vuccantīti. Suddhiyā ahetubhūtenāti gosīlādinā, lokiyasīlena vā lokuttarasīlassa apadaṭṭhānena. 『『Avītikkamanīyatāsatataṃcaritabbatāhi vā sīlaṃ, tapocaraṇabhāvena samādinnatāya vataṃ. Attano gavādibhāvādhiṭṭhānaṃ sīlaṃ, gacchantoyeva bhakkhanādigavādikiriyākaraṇaṃ vataṃ. Akattabbābhimatato nivattanaṃ vā sīlaṃ, taṃsamādānavato vesabhojanakiccacaraṇādivisesapaṭipatti vata』』nti ca sīlabbatānaṃ visesaṃ vadanti.

我來為您直譯這段巴利文： 988. "在此生起"為地,由於是所依緣性故為樂的地而成為樂地。樂受俱心。爲了依地差別而分別它,作為它的所依的相應法說為"欲界"。或者由於是它一分的集合性,觀待為所依性,與它同地說為"欲界"。在此"樂地中欲界"兩個處格以不同處所性在註釋中說明,爲了顯示兩者以同處所性的義理結合,所以說"樂地也結合欲界等"。因為如同心,如是一切與有限樂相應的法由於是它的所依性故為欲界地。或者應見在註釋中也說明此義。因為"心"也說心生起。所以說"心生起在此不僅取心,而是與五十多善法一起取心"。這樣做是因為在樂地中了知心生起。差別顯示是特殊顯示。應說的已說,其義即所說義。所詮義。以彼義瞭解即以三法二法的惡作等義的闡明。 994. "何況取蘊所緣"是說阿羅漢就前後而轉起的諸蘊以一性方式從相續而言如"我們的舅父長老"等所緣而轉起的取,它只取取蘊。雖然彼相續所攝有出世間蘊,由於不能在彼轉起,何況緣蘊而轉起。由此顯示:以"沒有清凈道,沒有涅槃"等方式轉起的邪見等不以道等為所緣,而以彼彼施設為所緣。 998. "如是...等...染污"說明與非所取染污無差別。 1006. "無又彼常等顛倒行相"為詞分析。雖然見以無常等無行相所取,但不如彼行相勝義無,而是有身見由於無常等顛倒行相的差別,所以出世間不適合此差別即"有有身"。"所緣無差別"這是依"有身中"這裡身字以集合義說未說差別的五蘊的意圖而說。但如是在義中,如同凈身由於是惡貪等生起處而說為身,見的所緣已差別,所以出世間也除外。因為出世間蘊不以生起處說為"身"。"以非清凈因"即以牛戒等,或以世間戒為出世間戒的近依。說戒禁的差別:"以不可違越性常應行性而為戒,以苦行性受持而為禁。自己以牛等性決定為戒,行走時即作牛等食草等行為為禁。或離不應作所執為戒,受持者的特殊牛食等作業行為為禁。"

1. Imassuppādā idaṃ uppajjatīti uppādoti na jananamattaṃ adhippetaṃ, atha kho anirodhopīti 『『avighātaṃ janasaddo vadatī』』ti āha. Tatthāyaṃ jana-sadde nayo, janitāti janā, avihatāti attho. Puthū janā etesanti puthujjanāti puthusatthumānino sattā. Abhisaṅkharaṇādiattho vā jana-saddo anekatthattā dhātūnaṃ. Khandhāyatanādīnaṃ savanādhīnattā paññācakkhupaṭilābhassa tesaṃ savanābhāvadīpakaṃ 『『assutavā』』ti idaṃ padaṃ andhataṃ vadati.

Kataṃ jānantīti attanā parehi ca kataṃ kusalākusalaṃ tehi nipphāditaṃ sukhadukkhaṃ yāthāvato jānanti. Paresaṃ attanā, attano ca parehi kataṃ upakāraṃ yathāvuttākārena pākaṭaṃ karonti. Byādhiādīhi dukkhitassa upaṭṭhānādikātabbaṃ, saṃsāradukkhadukkhitasseva vā yathāvuttākārena kātabbaṃ karonti. Ariyakaradhammā ariyasaccānīti purimasaccadvayavasena vuttaṃ 『『vipassiyamānā aniccādayo』』ti. Pariññādivisesena vā passiyamānāti atthe sati aniccādayoti ādi-saddena niccampi nibbānaṃ gahitanti catusaccavasenapi yojetabbaṃ, aniccattādayo vā 『『aniccādayo』』ti vuttāti daṭṭhabbaṃ.

Avasesakilesā kilesasotaṃ. Ñāṇanti yāthāvato jānanaṃ. Yathābhūtāvabodhena hi tassa tāni anuppattidhammataṃ āpāditatāya santāne appavesārahāni 『『saṃvutāni pihitānī』』ti ca vuccanti. Tathāti sabbasaṅkhārānaṃ vippakārassa khamanākārena. Aviparītadhammā etāya nijjhāyaṃ khamantīti paññā khantīti. Aduṭṭhasseva titikkhābhāvato tathāpavattā khandhāti adosappadhānā khandhā vuttāti 『『adoso eva vā』』ti tatiyo vikappo vutto. Satipaṭipakkhattā abhijjhādomanassānaṃ 『『muṭṭhassacca』』nti vuttā. Akkhanti doso. Sassatādiantavinimuttā dhammaṭṭhitīti sassatucchedādigāho tappaṭilomabhāvo vutto. Diṭṭhadhammanibbānavādo nibbāne paṭilomabhāvo. Carimānulomañāṇavajjhataṇhādiko kilesoti vutto, paṭipadāñāṇadassanañāṇadassanāni viya gotrabhuñāṇaṃ kilesānaṃ appavattikaraṇabhāvena vattati, kilesavisayātilaṅghanabhāvena pana pavattatīti katvā vuttaṃ 『『saṅkhāra…pe… pahāna』』nti.

Diṭṭhiyādīnaṃ samudayasabhāgatā kammassa vikuppādane sahakārīkāraṇabhāvo, dassanādibyāpāraṃ vā attānañca dassanādikiccaṃ cakkhādīnanti evañhi yathātakkitaṃ attānaṃ rūpanti gaṇhāti. Yathādiṭṭhanti takkadassanena yathopaladdhanti adhippāyo. Na hi diṭṭhigatiko rūpāyatanameva attāti gaṇhātīti. Imissāpavattiyāti sāmaññena rūpaṃ attāti sabbasaṅgāhakabhūtāya pavattiyā. Rūpe…pe… mānanti cakkhādīsu taṃsabhāvo attāti pavattamānaṃ attaggahaṇaṃ. Anaññattādiggahaṇanti anaññattaṃ attaniyaattanissitaattādhāratāgahaṇaṃ. Vaṇṇādīnanti vaṇṇarukkhapupphamaṇīnaṃ. Nanu ca rukkhapupphamaṇiyo paramatthato na vijjanti? Saccaṃ na vijjanti, tadupādānaṃ pana vijjatīti taṃ samuditādippakāraṃ idha rukkhādipariyāyena vuttanti rukkhādinidassanepi na doso chāyārukkhādīnaṃ viya rūpassa attano ca saṃsāmibhāvādimattassa adhippetattā.

1008.Jātiādisabhāvanti jātibhavādīnaṃ nibbattinibbattanādisabhāvaṃ, uppādanasamatthatā paccayabhāvo.

我來為您直譯這段巴利文： 1007. "此生起故此生"的生起不僅是單純產生的意思,而是不滅,所以說"生字表示不被破壞"。在此生字的方式是:被生為生者,不被破壞為義。廣泛生者為普通人,即普通尊師意的有情。或者生字因多義性,還有造作等義。由於蘊處等依聲聞,對於獲得智慧眼,這個"未聞"一詞顯示其無明。 知所作者:自己和他人所作的善不善,由他們成就的苦樂,如實知道。自己和他人對自己和他人所作的利益,以如前所說的方式使之明了。對於病等所苦的人,應該服侍等,或對輪迴苦所苦的人,以如前所說的方式應作所作。聖者的行法即聖諦,依前兩諦說"正被觀察無常等"。或者以了知等差別,在義理存在時,無常等等字也包攝常住涅槃,應以四諦方式聯繫,或者應見"無常等"是說無常性等。 餘下的煩惱是煩惱流。智即如實知。因為以如實了知,使彼等在相續中不生法性,所以在相續中不可進入,說為"已防護已關閉"。如是即一切行的變異可忍的方式。非顛倒法以此思察可忍故為智慧可忍。由於未恚者的忍耐性,如是轉起的蘊是無瞋為主的蘊,所以說"或無瞋"是第三種變式。由於正念對治妄念憂惱,所以說"失念"。不可忍是瞋。超越常邊等的法住,即常斷等執,說彼對治性。現法涅槃論是涅槃的對治性。說最後順忍智所斷的貪等煩惱,如種姓智對於煩惱不生起而轉起,因為超越煩惱領域而轉起,所以說"行等...斷"。 見等的集性是業在生起時的共同因,或者是見等作用和自身的見等作業如眼等。如是推度,執取自身為色。如所見即以推度見,如所得即意圖。實際上執見者不僅執取色處為我。這種生起是廣義地以色為我的普遍生起。在色等中以眼等為我性而轉起的執我。執取非異等即執取非異、依我、我所依、我持。色等即色樹花寶等。難道樹花寶實際上不存在嗎?誠然不存在,但所依是存在的,所以此處以樹等方式說,在舉例樹等時也無過失,因為意圖僅在於色自身的輪迴主宰等。 1008. 生等性即生有等的生起不生起等性質,產生的可能性是緣性。

1. Sāmaññena 『『tadekaṭṭhā kilesā』』ti (dha. sa. 1010), parato 『『avaseso lobho』』tiādivacanato (dha. sa. 1011) pārisesato sāmatthiyato vā labbhamānatāya satipi āgatatte sarūpena pabhedena vā diṭṭhiādayo viya anāgatattā lobhādayo 『『anāgatā』』ti vuttāti āha 『『idha…pe… ssetu』』nti. Atthato viññāyati lobhādīhi sahajātā hutvā diṭṭhiyā eva pāḷiyaṃ vuttakilesabhāvato. Itipi attho yujjati saṃyojanakilesānampi paṭiniddesārahattā sampayuttasamuṭṭhānabhāvato ca. Saṃyojanarahitehīti saṃyojanabhāvarahitehi thinauddhaccaahirikānottappehi, thinaahirikānottappehi vā.

1013.Ekade…pe… vadati avayavenapi samudāyo vuccatīti. Hetu etesaṃ atthīti vā hetukā. Aniyatoti na avadhārito. Purimapadāvadhāraṇavasena gahetabbatthattā vivaraṇīyatthavā. Atthato nikkhipitunti 『『tayo kusalahetū alobho adoso amoho』』tiādīsu (dha. sa. 1060) viya purimanayena dassitadhammeyeva hetupahātabbahetukabhedato atthadassanavasena niddisitunti attho.

1. Abhiññāyuttavajjānaṃ mahaggatānaṃ parittārammaṇattābhāvā 『『mahaggatā vā iddhividhādayo』』ti vuttaṃ. Atītaṃsañāṇassa kāmāvacarattā 『『ceto…pe… ñāṇasampayuttā』』ti āha.

1035.Anantare niyuttānīti cutianantaraṃ phalaṃ anantaraṃ, tasmiṃ niyuttāni taṃ ekantena nipphādanato anatikkamanakānīti attho. Vuttappakārassa anantarassa karaṇaṃ anantaraṃ, taṃ sīlānīti yojetabbaṃ. Anekesu ānantariyesu katesu kiñcāpi balavatoyeva paṭisandhidānaṃ, na itaresaṃ, attanā pana kātabbakiccassa teneva katattā tassa vipākassa upatthambhanavasena pavattanato na itarāni tena nivāritaphalāni nāma honti, ko pana vādo paṭipakkhesu kusalesūti vuttaṃ 『『paṭipakkhena anivāraṇīyaphalattā』』ti. 『『Anekasmimpi…pe… natthī』』ti kasmā vuttaṃ, nanu anekesu ānantariyesu katesu balavaṃyeva paṭisandhidāyakanti tena itaresaṃ vipāko paṭibāhito hotīti āha 『『na ca tesa』』ntiādi. Tañca tesaṃ aññamaññaṃ appaṭibāhakattaṃ mātikāvaṇṇanāyaṃ vitthārena vicāritameva.

Atthato āpannaṃ aggahetvā yathārutavaseneva pāḷiyā atthaṃ gahetvā tesaṃ vādānaṃ tapparabhāvena pavattiṃ sandhāya ahetukavādādīnaṃ visesaṃ dassetuṃ 『『purimavādo』』tiādi vuttaṃ. Aniyyānikaniyyānikabhedaṃ pana sambhārakammaṃ bandhamokkhahetūti bandhamokkhahetuṃ paṭisedhentopi kammaṃ paṭisedheti. Sumaṅgalavilāsiniyaṃ pana vipākassa kammakilesasamādhipaññānaṃ hetubhāvato vipākopi bandhamokkhahetūti 『『natthi hetūti vadanto ubhayaṃ paṭibāhatī』』ti (dī. ni. aṭṭha. 1.170-172) vuttaṃ. Tattha kammaṃ paṭisedhentenapi vipāko paṭisedhito hoti, vipākaṃ paṭisedhentenapi kammanti tayopi ete vādā atthato ubhayapaṭisedhakāti veditabbā. Niyatamicchādiṭṭhinti ahetukavādādipaṭisaṃyutte asaddhamme uggahaparipucchāvinicchayapasutassa 『『natthi hetū』』tiādinā raho nisīditvā cintentassa tasmiṃ ārammaṇe micchāsati santiṭṭhati, cittaṃ ekaggaṃ hoti, javanāni javanti. Paṭhamajavane satekiccho hoti, tathā dutiyādīsu. Sattame atekicchabhāvaṃ patto nāma hoti. Yā evaṃ pavattā diṭṭhi, taṃ sandhāya vuttaṃ 『『niyatamicchādiṭṭhi』』nti. Tato purimabhāvā aniyatā.

我來為您直譯這段巴利文： 1009. 雖然從"彼一處的煩惱"和後面"餘下的貪"等語一般性或余攝或能力性得到已來,貪等未如見等的自性差別而來,所以說"未來",因此說"此處...等...應知"。從意義上理解與貪等俱生,唯見在經文中說為煩惱性。這樣的意義也適合,因為結與煩惱應當重說,是相應和等起性。無結即無結性的昏沉掉舉無慚無愧,或昏沉無慚無愧。 1013. "一分...等...說"因為部分也說為集合。或有因者為有因。不定即不確定。由於前詞確定方式所取的義理或應解釋的義理。從義理列舉即如"三善因無貪無瞋無癡"等中,以前方式所顯示的法從因所斷有因差別以義理顯示方式解說的意思。 1029. 由於除通力等的廣大沒有小所緣性,所以說"廣大或神通等"。由於過去分智是欲界,所以說"心...等...智相應"。 1035. 依無間是死無間果為無間,依彼為不能超越,因為必定生彼的意思。所說無間的作為是無間,是諸戒,應如此聯繫。雖然在多無間業所作時,只有最強的給予結生,而不是其他的,但由於自己應作的作用已經作了,由於彼異熟的支援而轉起,其他不能說被彼阻礙果報,何況對治的善呢?所以說"由對治不能阻礙果報"。"多...等...無"為何說?難道不是在多無間業所作時只有最強的給予結生,所以阻礙其他的異熟嗎?所以說"非彼等"等。彼等互不阻礙性在本母釋中已廣詳述。 不取已得義,只取經文如聞義,針對彼等論以彼方式轉起,為顯示無因論等的差別,所以說"前論"等。但善惡業的差別,縛解的因,否定縛解因者也否定業。在《吉祥悅意》中說:"說無因者否定兩者",因為異熟和業煩惱定慧是因,異熟也是縛解因。在此應知否定業者也否定異熟,否定異熟者也否定業,這三種論實際上否定兩者。所謂決定邪見:對於無因論等相應的非法,專于學習詢問抉擇者,以"無因"等獨坐思惟時,在彼所緣邪念住立,心一境性,速行轉起。在第一速行可治,如是在第二等。在第七達到不可治狀態。如是轉起的見,針對此說"決定邪見"。此前為不定。

1. Sahajāta aññamañña nissaya atthi avigatādivisiṭṭhabhāvepi maggapaccayassa sampayogavisiṭṭhatādīpaneneva sahajātādivisiṭṭhatāpi viññāyatīti pāḷiyaṃ 『『sampayutto』』ti vuttanti 『『sampayogavisiṭṭhenā』』ti vuttaṃ. Magga…pe… dassetuṃ, na pana maggaṅgānaṃ aññamaññaṃ maggapaccayabhāvābhāvatoti adhippāyo. Evaṃ satīti yadi maggaṅgānaṃ maggapaccayalābhitāya pakāsano paṭhamanayo, evaṃ sante. Maggaṅgānipi vedanādayo viya maggahetukabhāvena vattabbattā amaggasabhāvānaṃ alobhādīnaṃ tadaññesaṃ tadubhayasabhāvānaṃ dhammānaṃ paccayabhāvadīpane tatiyanaye viya na ṭhapetabbānīti āha 『『ṭhapetvāti na vattabbaṃ siyā』』ti. Pubbeti purimanaye.

Dutiyanayepīti pi-saddena paṭhamanayaṃ sampiṇḍeti. Tena sammādiṭṭhiyā purimasmiṃ nayadvaye ṭhapitattā tassa sahetukabhāvadassano tatiyanayo āraddhoti dasseti. Tatiyanaye sammādiṭṭhiyā sahetukabhāvadassanaṃ anicchanto codako 『『kathaṃ dassito』』ti codetvā 『『nanū』』tiādinā attano adhippāyaṃ vivarati. Itaro 『『yathā hī』』tiādinā dassanena pahātabbahetubhāvena vuttānampi lobhādīnaṃ aññamaññaṃ sahajekaṭṭhasampayuttasaṅkhārakkhandhapariyāpannato dassanena pahātabbahetukasaṅgaho viya maggahetubhāvena vuttāyapi sammādiṭṭhiyā maggahetukabhāvopi yujjati maggahetusampayuttasaṅkhārakkhandhapariyāpannabhāvatoti dasseti.

Tato aññassevāti tato sammādiṭṭhisaṅkhātahetuto aññassa alobhādosasseva. Aññenāti 『『maggo hetū』』ti ito aññena. Alobhādosānaṃyeva adhippetattā tesaṃyeva āveṇikena maggahetūti iminā pariyāyena. Sādhāraṇena pariyāyenāti tiṇṇampi hetūnaṃ adhippetattā maggāmaggasabhāvānaṃ sādhāraṇena maggahetumaggahetūti iminā pariyāyena. Tesanti hetūnaṃ. Aññesanti hetusampayuttānaṃ. Atthavisesavasenāti 『『maggahetukā』』ti pāḷiyā atthavisesavasena. Amohena alobhādosāmohehi ca sesadhammānaṃ sahetukabhāvadassanavasena pavattā dutiyatatiyanayā 『『sarūpato hetuhetumantadassana』』nti vuttā. Tathāadassanatoti sarūpena adassanato. Atthena…pe… gamanatoti 『『maggaṅgāni ṭhapetvā taṃsampayutto』』ti (dha. sa. 1039) vacanato maggasabhāvānaṃ dhammānaṃ maggapaccayatāsaṅkhāto sampayuttānaṃ hetubhāvo sarūpato dassito. Maggahetubhūtāya pana sammādiṭṭhiyā sampayuttānaṃ hetuhetubhāvo atthato ñāpito hotīti attho.

1. Asabhāvadhammo garukātabbo na hotīti 『『sabhāvadhammo』』ti vuttaṃ. Teneva paṭṭhānavaṇṇanāyaṃ (paṭṭhā. aṭṭha. 1.3) 『『ārammaṇādhipati jātibhedato kusalākusalavipākakiriyarūpanibbānavasena chabbidho』』ti vakkhati. Maggādīni ṭhapetvāti maggādīni pahāya. Aññesanti maggādito aññesaṃ. Adhi…pe… vassāti ārammaṇādhipatipaccayabhāvassa. Paññuttarattā kusalānaṃ lokuttarakathāya ca paññādhurattā vīmaṃsādhipatissa sesādhipatīnaṃ padhānatā veditabbā.

我來為您直譯這段巴利文： 1039. 雖然俱生、互相、依止、有、不離等有差別性,但通過道緣的相應差別顯示,俱生等差別性也了知,所以在經中說"相應",因此說"以相應差別"。爲了顯示道...等...,而非是道支互相無道緣性的意思。如此者,如果道支獲得道緣性的顯示是第一方式,如此時。由於道支如受等應說為道因性,無道自性的無貪等,其他及二者自性的諸法在顯示緣性時如第三方式不應捨去,所以說"不應說捨去"。前即前方式。 第二方式中的"也"字攝取第一方式。由此顯示正見在前兩方式中被安立,因為顯示其有因性而開始第三方式。不想在第三方式顯示正見有因性的質問者問"如何顯示",以"難道不"等顯示自己的意趣。另一者以"如"等顯示:如以見所斷因性所說的貪等,由於互相俱一處相應行蘊所攝而成見所斷因攝,如是以道因性所說的正見的道因性也適合,因為是道因相應行蘊所攝。 從彼唯異者即從彼正見所說因之外的無貪無瞋。以異即從"道是因"之外。由於只意指無貪無瞋,唯彼等特殊以道因的這種方式。以共同方式即由於意指三因,以道非道自性共同的道因道因的這種方式。彼等即諸因。其他即因相應。以義差別即以"道因"**的義差別。以顯示癡與無貪無瞋無癡對余法的有因性而轉起的第二第三方式說為"自性因有因顯示"。由於如此不顯示即由於不以自性顯示。由義...等...理解即由於說"捨去道支及與彼相應",顯示道自性諸法以相應者的因性為道緣性的自性。但作為道因的正見對相應者的因因性由義理了知,此為意思。 1040. 非自性法不應視為重要,所以說"自性法"。因此將在《發趣》註釋中說"所緣增上由生類差別依善不善異熟唯作色涅槃而有六種"。捨去道等即除去道等。其他即道等之外的。增上...等...性即所緣增上緣性。由於善以慧為上首,出世間論中以慧為首,應知觀增上比其他增上為主要。

1. Padesasattavisayattā paṭhamavikappassa sakalasattavasena dassetuṃ 『『kappasahassātikkamepi vā』』tiādi vuttaṃ. Laddhokāsaṃ yaṃ bhavissatīti laddhokāsaṃ yaṃ kammaṃ pāpuṇissati. Kappasahassātikkame avassaṃ uppajjanavipākattā tadapi…pe… vuccatīti. Aladdhattalābhatāya uppādādikkhaṇaṃ appattassa vipākassa anuppannabhāvo natthibhāvo pākaṭabhāvābhāvatoti vuttaṃ 『『natthi nāma na hotīti anuppanno nāma na hotī』』ti. Tatthāti arūpabhavaṅge.

Avipakkavipākaṃ kammaṃ sahakārīkāraṇasamavāyālābhena akatokāsaṃ vipākābhimukhabhāvābhāvato vipakkavipākakammasarikkhakanti vuttaṃ 『『aladdho…pe… deyyā』』ti. Kiccanipphattiyā asati uppannampi kammaṃ anuppannasamānanti 『『okāso na bhaveyyā』』ti etassa samatthatā na siyāti atthamāha. Tena apacayagāmikammakiccassa okāsābhāvo dassito. Pubbe niratthakattā uppattiyā okāso na bhaveyyāti payojanābhāvato kammuppattiyā okāsābhāvo vutto. 『『Vipākato aññassa pavattiokāso na bhaveyyā』』ti iminā asambhavatoti ayametesaṃ viseso. Dhuvavipākassa kammassa vipākena nidassanamattabhūtenāti adhippāyo. Ariyamaggaānantariyakammānaṃ viya mahaggatakammānaṃ niyatasabhāvatābhāvā aṭṭhasamāpattīnaṃ 『『balavavirahe』』tiādinā savisesanadhuvavipākatā vuttā. Ettha ca 『『pañca ānantariyakammānī』』ti nidassanamattaṃ daṭṭhabbaṃ niyatamicchādiṭṭhiyāpi dhuvavipākattā. Yassa kammassa katattā yo vipāko niyogato uppajjissati, so tassa anāgatakālepi uppādivohāraṃ labhati. So ca uppādivohāro āyūhitakammavasena vuccamāno bhāvinā āyūhitabhāvena maggo anuppannoti ettha vuttoti dassetuṃ 『『yaṃ āyūhitaṃ bhavissatī』』tiādi vuttaṃ.

1. Upādānehi ādinnāti sambandho. Aññeti upādānārammaṇehi aññe anupādāniyāti attho. Ādikena gahaṇenāti 『『ahaṃ phalaṃ sacchākāsi』』nti evaṃ paccavekkhaṇañāṇasaṅkhātena gahaṇena. Idāni upetatthadīpakassa upa-saddassa vasena upādinna-saddassa atthaṃ vattuṃ 『『upādinnasaddena vā』』tiādi vuttaṃ. Tattha nibbānassa anajjhattabhāvato 『『amaggaphaladhammāyeva vuttā』』ti āha. Itarehīti ajjhattapadādīhi.

Tikanikkhepakathāvaṇṇanā niṭṭhitā.

Dukanikkhepakathāvaṇṇanā

1. Mettāya ayanaṃ upagamanaṃ mettāyanaṃ, tañca attano santāne mettāya lābho uppādanaṃ sattānaṃ anupagamo atthato majjanamevāti 『『mettā, medana』』nti vatvā 『『sinehana』』nti āha.

2. Tasmiṃ tasmiṃ visaye cittaṃ saṃrañjatīti cittassa saṃrañjanaṃ. Taṇhāvicaritādīti ādi-saddena esanādayo saṅgahitā. Taṇhāya vipulatā visayavasena pavattivasena vā veditabbā. Aniccādisabhāvassa rūpādikassa niccādito gahaṇaṃ abhiniveso visesato taṇhāvasena hoti taṇhārahitāya diṭṭhiyā abhāvāti upacāravasena nimittassa kattubhāvamāha 『『niccādito gaṇhantī visaṃvādikā hotī』』ti. Pākaṭena saddena labbhamānattā yathārutaviññāyamānattā ca visattikāsaddassa visatasabhāvo 『『padhāno attho』』ti vutto. 『『Antalikkhacaro pāso, yvāyaṃ carati mānaso. Tena taṃ bādhayissāmī』』tiādivasena (saṃ. ni. 1.151; mahāva. 33) mārena gahitatāya.

我來為您直譯這段巴利文： 1041. 由於第一選擇涉及部分有情,爲了以一切有情方式顯示,所以說"或經過千劫"等。得到機會將會即得到機會該業將達到。由於經過千劫必定生起異熟,所以說"彼等...等...說"。由於未得而得的生起等剎那未至的異熟的未生性、無性、非明顯性,所以說"無即不是即未生即不是"。在彼即無色有分。 未熟異熟業由於無助緣和合而未得機會,由於無向異熟性而似熟異熟業,所以說"未得...等...應給"。作用未完成時,已生業亦同未生,所以說"機會不會有"的意思不成立。由此顯示向滅業作用無機會。由於之前無義而生起無機會,說由於無用而業生起無機會。"異熟外其他轉起無機會"以此說不可能,這是它們的差別。決定異熟業以異熟為僅示例的意思。由於廣大業如聖道無間業無決定自性,八等至以"有力缺乏"等說有差別決定異熟性。此中"五無間業"應見為僅示例,因為決定邪見也有決定異熟。由於作某業而某異熟必定將生,它在未來時也得生起言說。彼生起言說依積集業而說,以未來積集性說道未生,為顯示此而說"將積集"等。 1050. 被取而取為關係。其他即取所緣外的其他非所取的意思。以初取即以"我證得果"如是觀察智所說的取。現在為說趣近義的upa字根力量下的upādinna(所取)字的義而說"或以所取字"等。此中由於涅槃非內在性,所以說"唯非道果法"。其他即內處字等。 三法分別論釋畢。 二法分別論釋 1062. 慈的趣向親近為慈趣,這在自相續中獲得慈即生起,對有情不親近實際是柔軟,所以說"慈,柔軟",說"潤澤"。 1065. 心在彼彼境中染著為心染著。渴愛行等,等字攝取尋求等。渴愛的廣大性應依境或依轉起了知。無常等自性的色等以常等執取是執著,特別由渴愛力量,因為離渴愛的見不存在,所以依近說相的作者性說"以常等執取而成欺誑"。由於以明顯語得到,由如聲了知,所以說沾著自性是"主要義"。如"行於空中羅網,此心意所行,我以彼惱害"等方式被魔所執。

1. Anatthacaraṇādianabhisandhānakatāya aṭṭhānabhūtesu ca vassavātādisaṅkhāresu uppannakopo viya sattesu atthācaraṇādinā āropanādhippāyesuyeva tadajjhāropanavasena pavatto yadipi anāyatanuppattiyā aṭṭhānāghātoyeva hoti, sattavisayattā pana sati cittassa ekantabyāpattiyaṃ kammapathabhedo hotiyevāti sakkā viññātuṃ, aṭṭhānuppattiyaṃ panassa na siyā kammapathabhedoti āha 『『sattesu uppanno aṭṭhānakopo karotī』』ti. Paṭighādipadānaṃ ghaṭṭanāpurimayāmavikāruppattisamaññādīsupi dassanato 『『paṭivirodhādipadāni tesaṃ visesanatthānī』』ti vuttaṃ.

2. Dve dhammā tayo dhammāti saddantarasannidhānena paricchedavato bahuvacanassa dassanato 『『aparicchedena bahuvacanenā』』ti vuttaṃ. Uddeso katoti iti-saddo hetuattho. Tena bahuvacanena uddesakaraṇaṃ bahuvacanena pucchāya kāraṇanti dīpeti. Uddesānuvidhāyinī hi pucchāti. Tathā hi saṅkhāparicchinne uddese 『『katame vā tayo』』ti saṅkhāparicchinnāva pucchā karīyatīti. Uddesena dhammānaṃ atthitāmattavacanicchāyaṃ sabhāvabhūmikāraṇaphalādiparicchedo viya saṅkhāparicchedopi na kātabboti adhippāyena 『『aniddhāritaparicchede』』tiādi vuttaṃ. 『『Apaccayā dhammā』』ti padato pana heṭṭhā anekabhedabhinnā dhammā aparicchedena bahuvacaneneva uddiṭṭhā, uddhañca tathā uddisīyantīti taṃ sotapatitatāya bhedābhāvepi paramatthato appaccayadhammassa asaṅkhatadhammassa ca sopādisesanirupādisesarāgakkhayādiasaṅkhatādivacanavacanīyabhāvena upacaritabhedegahite padadvayena atthi kāci bhedamattāti aparicchedena bahuvacanena uddeso katoti yuttaṃ siyā. Uddesānusārīni pucchānigamanānīti tānipi tathā pavattāni. Niddeso pana yathādhippetasabhāvādiparicchedavibhāvanavaseneva kātabboti asaṅkhatā dhātu icceva kato paramatthato bhedābhāvadīpanatthanti daṭṭhabbaṃ. Kathetukāmatāvasena pucchanto yassa katheti, tena kātabbapucchāya karaṇato taggataṃ ajānanaṃ saṃsayaṃ vā anuvidhāyayeva pucchatīti 『『sabhāva…pe… ajānantassa vasena pucchā karīyatī』』ti vuttaṃ. Niddesato pubbetiādinā aṭṭhakathāyaṃ vuttaṃ pucchānusandhiṃyeva vibhāveti.

1101.Bhinditvāti vibhajitvā. Rūpāva…pe… viññeyyāti kāmāvacarakusalamahākiriyaviññāṇena mahaggatadhammānaṃ sammasanavasena yathāyogaṃ mahaggatappamāṇadhammānaṃ paccavekkhaṇādivasena rūparāgārūparāgasampayuttena akusalamanoviññāṇena mahaggatadhammānaṃ abhinivesanaassādanavasena taṃtaṃpaññattiyañca taṃtaṃvohāravasena pavattena āvajjanena ca yathāvuttaviññāṇānaṃ purecārikena kāmāvacaradhammā na viññeyyā. Itarenāti parittārammaṇena. Kāmāvacarānameva ārammaṇānanti niddhāraṇe sāmivacanaṃ. Rūpārammaṇādīhi viññāṇehi tattha rūpārammaṇena viññāṇenapi saddādīnaṃ aviññeyyatā rūpassa ca viññeyyatā. Evaṃ sesesupi yojanā daṭṭhabbā. Cakkhudvārikena saddādīnaṃ aviññeyyatā rūpassa viññeyyatātiādinā dvārabhedavasena yojetabbaṃ. Itaranti iṭṭhamajjhattaṃ aniṭṭhamaniṭṭhamajjhattañca. Rūpāvacarādayo kāmāvacaravipākādīhīti rūpāvacarārūpāvacaralokuttarapaññattiyo kāmāvacaravipākehi lokuttarā kāmāvacarato ñāṇavippayuttakusalakiriyehi akusalehi ca aviññeyyāti yojetabbaṃ. Nibbānassa avijānanasabhāvo eva attasambhavo.

我來為您直譯這段巴利文： 1066. 由於不造作傷害等的非意圖,如在雨風等非處所的諸行中生起的瞋恚,雖然對眾生以利益行等的意圖即以彼增上方式轉起,由於非處所生起而成為非處瞋恚,但由於以有情為境,當心一向惡化時必定有業道差別,所以能了知。但在非處生起時不成業道差別,所以說"對眾生生起的非處瞋恚造作"。由於見到對抗等詞在衝擊、初夜、變化生起、共稱等中,所以說"對抗等詞是彼等的差別義"。 1091. "兩法三法"由於近其他語者顯示有限定的複數,所以說"以無限定的複數"。"列舉已作"中iti為因義。由此顯示以複數作列舉是複數問的原因。因為問隨順列舉。如是在有數限定的列舉中作"何為三"等有數限定的問。在列舉中只欲說諸法之有,如自性、地、因、果等限定,數限定也不應作,以此意趣說"在未確定限定"等。但從"無緣法"句以下,以無限定複數列舉多種差別法,以上也如是列舉,因為隨順彼流,雖然勝義無差別,但無緣法、無為法以有餘依無餘依貪盡等無為等言說所說性而以假立差別取二語,有某種差別性,所以以無限定複數作列舉是合理的。問和結語隨順列舉,所以彼等也如是轉起。但解說應依所欲義的自性等限定顯示方式作,所以只說無為界,為顯示勝義無差別應如是見。依欲說性而問者為彼說,由於彼作應作之問,隨順彼的不知或疑而問,所以說"依自性等不知者的力量作問"。"在解說前"等顯示註釋中說的問隨順。 1101. 分析即分別。色等...等...能了知即:以欲界善大唯作識思惟方式,以大廣法隨應觀察等方式,以色貪無色貪相應不善意識執著味著方式,以彼彼施設的彼彼言說方式轉起的轉向為彼等識的前行,欲界法不能了知。其他即小所緣。欲界所緣的限定為所有格。以色所緣等識,其中以色所緣識也不能了知聲等而能了知色。如是在其餘中也應見聯繫。以眼門不能了知聲等而能了知色等,應以門差別方式聯繫。其他即可意舍、不可意、非不可意舍。色界等以欲界異熟等即:色界、無色界、出世間、施設以欲界異熟,出世間以欲界離智相應善唯作和不善不能了知應聯繫。涅槃的無了知自性即自生。

1. Rūpārūpāvacarakammūpapattibhave diṭṭhirahito lobho bhavāsavoti yathāvuttavisayo diṭṭhisahito sabbakāmāvacaradhammavisayo ca lobho kāmāsavo bhavituṃ yuttoti vuttaṃ 『『bhavāsavaṃ…pe… siyā』』ti. Kāmāsavabhavāsavavinimuttassa hi lobhassa abhāvaṃ sayameva vakkhatīti. Pāḷiyanti aṭṭhakathākaṇḍapāḷiyaṃ. Tattha yathā 『『kāmāsavo aṭṭhasu lobhasahagatacittuppādesu uppajjatī』』ti vuttaṃ, evaṃ 『『bhavāsavo aṭṭhasu lobhasahagatacittuppādesu uppajjatī』』ti avatvā 『『catūsudiṭṭhigatavippayuttalobhasahagatacittuppādesu uppajjatī』』ti (dha. sa. 1465) vuttattā 『『bhavāsavo…pe… yuttesu eva uppajjatī』』ti pāḷiyaṃ vuttoti sāvadhāraṇaṃ vuttaṃ. Tathā ca vakkhati 『『bhavāsavo catūsu diṭṭhigatavippayuttesu avijjāsavena saddhiṃ ekadhāva ekato uppajjatī』』ti (dha. sa. aṭṭha. 1473). Sopi rāgoti sassatadiṭṭhisahagato rāgo. Kāmabhavapatthanā viya kāmāsavoti yuttaṃ vattuṃ. Sassatadiṭṭhisahagatarāgakāmabhavapatthanānampi hi bhavāsavoti vattabbapariyāyo atthīti 『『sassatadiṭṭhisahagato rāgo bhavarāgavasena patthanā bhavāsavo nāmā』』ti vuttaṃ, na tesaṃ idha adhippetabhavāsavabhāvadassanatthanti aṭṭhakathāyaṃ adhippāyo daṭṭhabbo. Tathā hi 『『rūpārūpasaṅkhāte kammato ca upapattito ca duvidhepi bhave āsavo bhavāsavo』』ti vuttanti. Tattha kāmabhavapatthanāya tāva kāmāsavabhāvo hotu, rūpārūpabhavesu sassatābhinivesasahagatarāgassa kathanti? Sopi yathāvuttavisaye kāmanavasena pavattito kāmāsavoyeva nāma. Sabbepi hi tebhūmakā dhammā kamanīyaṭṭhena kāmāti. Na cettha aniṭṭhappasaṅgo diṭṭhivippayuttalobhassa bhavāsavabhāvena visuṃ uddhaṭattā. Avassañcetamevaṃ viññātabbaṃ, itarathā rūpārūpabhavesu ucchedadiṭṭhisahagatassapi lobhassa bhavāsavabhāvo āpajjeyyāti. Kāmāsavādayo eva diṭṭhadhammikasamparāyikāsavabhāvena dvidhā vuttā.

2. Idha pāḷiyāpi bhavāsavavinimuttalobhassa kāmāsavabhāvo na na sakkā yojetunti dassetuṃ 『『kāmāsavaniddese cā』』tiādi vuttaṃ. 『『Dhammacchando saddhā』』ti keci.

我來為您直譯這段巴利文： 1102. 色無色界業生有中離見的貪為有漏,如前所說境界及與見相應的一切欲界法境界的貪適合成為欲漏,所以說"有漏...等...應是"。因為離欲漏有漏的貪不存在,他自己將要說。在經中即在註釋章經中。在彼處如說"欲漏在八貪相應心生起中生起",如是不說"有漏在八貪相應心生起中生起",而說"在四離見貪相應心生起中生起",所以在經中說"有漏...等...唯在相應中生起"以有限定說。如是將說"有漏與無明漏在四離見中一處一起生起"。彼貪也即與常見相應的貪。如欲有希求為欲漏是適合說的。因為常見相應貪與欲有希求也有可說為有漏的方式,所以說"常見相應貪以有貪方式希求名為有漏",應見註釋的意趣不是為顯示彼等此處意指的有漏性。如是說"在名為色無色的業和生二種有中漏為有漏"。在彼中且讓欲有希求成為欲漏,在色無色有中與常執著相應的貪如何?彼也以如前所說境界中欲求方式轉起即名欲漏。因為一切三界法以可愛樂義為欲。此中也無不當過失,因為離見貪以有漏性別別列舉。此應必定如是了知,否則在色無色有中與斷見相應的貪也會成為有漏。欲漏等以現法後有漏性說為二種。 1103. 為顯示此經中也不能不聯繫離有漏貪的欲漏性,所以說"在欲漏解說中"等。"法欲為信"某些人說。

1105.Upādānakkhandhesvevapavattati tabbinimuttassa dhammassa jīvaggahaṇavisayassa paramatthato abhāvā. Rūpe…pe… viññāṇe vā pana na patiṭṭhāti rūpādīnaṃ aviparītasabhāvamatte aṭṭhatvā sayaṃ samāropitassa tesu parikappanāmattasiddhassa kassaci ākārassa abhinivesanato. Tenevāha 『『tato aññaṃ katvā』』ti. Tato upādānakkhandhato. Vedanādayopi hi keci diṭṭhigatikā aniccāti passantīti. Tatoti vā sarīrasaṅkhātarūpakkhandhato. 『『Aññaṃ jīvaṃ aññaṃ sarīra』』nti hi vuttaṃ. Hotīti bhavati sassataṃ attāti attho. Aññanti brahmaissarādito aññaṃ.

Arūpabhavo viya rūparāgappahānena rūpabhavo kāmarāgappahānena pattabbo. Rūpībrahmānañca pañcakāmaguṇiko rāgo pahīyati, na vimānādīsu rāgoti so akāmarāgoti katvā kāmāsavo na hotīti aṭṭhakathāyaṃ paṭikkhittaṃ. Ṭīkākārehi pana kāmāsavabhavāsavavinimuttalobhābhāvadassanena rūpībrahmānaṃ vimānādirāgassapi kāmacchandādibhāvato diṭṭhivippayuttarūpārūpabhavarāgavinimutto sabbo lobho kāmāsavoti dassito. Tattha yuttaṃ vicāretvā gahetabbaṃ. Siyā āsavasampayutto kāmarāgena bhavarāgena vā sahuppattiyaṃ, siyā āsavavippayutto tadaññarāgena sahuppattiyaṃ, 『『catūsu diṭṭhigatā』』tiādipāḷiyā abhāvadassanena kāmāsavabhavāsavavinimuttalobhābhāvaṃ dassetvā 『『kāmāsavo』』tiādipāḷidassanena diṭṭhirāgassa kāmāsavabhāvaṃ sādheti. Pahātabbadassanatthanti pahātabbatādassanatthaṃ. Pahāneti pahānanimittaṃ.

1121.Jātiyāti khattiyasabhāvādijātisampattiyā. Gottenāti gotamagottādiukkaṭṭhagottena. Kolaputtiyenāti mahākulabhāvena. Vaṇṇapokkharatāyāti vaṇṇasampannasarīratāya. 『『Pokkhara』』nti hi sarīraṃ vuccatīti. Mānaṃ jappetīti mānaṃ pavatteti karoti. Pavatto māno pavattamāno. Puggalavisesanti seyyassa seyyotiādibhedaṃ puggalavisesaṃ. Seyyaṃ bhinditvā pavattamāno seyyamāno. Tiṇṇanti seyyassa seyyādīnaṃ tiṇṇaṃ 『『seyyohamasmī』』tiādinā aññaṃ puggalaṃ anissāya vuttānaṃ. Seyyādivasena attano mananaṃ paggaho māno, tassa karaṇaṃ seyyohamasmītiādipavattiyevāti vuttaṃ 『『seyyoti ādikiccakaraṇa』』nti.

1. Sabbopi lobho abhijjhāsabhāvoti abhijjhā āsavadvayasabhāvā, kāmarāgo kāmāsavasabhāvo evāti āsavadvayaekāsavabhāvo abhijjhākāmarāgānaṃ viseso vutto. Na abhijjhā ca dhammā ṭhapetvā diṭṭhiṃ avijjañca noāsavasabhāvā. Abhijjhā ca āsavadvayasabhāvā eva, naabhijjhāsabhāvo ca lobho natthīti adhippāyena 『『noāsavalobhassa sabbhāvo vicāretabbo』』ti āha. Gaṇanāya hetuyā sattāti vuttanti pañhāvārapāṭhaṃ sandhāya vuttaṃ. Tattha hi 『『āsavo dhammo āsavassa dhammassa hetupaccayena paccayo. Āsavo dhammo noāsavassa dhammassa. Āsavo dhammo āsavassa ca noāsavassa ca. Noāsavo dhammo noāsavassa. Noāsavo dhammo āsavassa. Noāsavo dhammo āsavassa ca noāsavassa ca. Āsavo ca noāsavo ca dhammā noāsavassa hetupaccayena paccayo』』ti (paṭṭhā. 3.

我來為您直譯這段巴利文： 1105. 唯在取蘊中轉起,因為離彼的法、命執取的境界在勝義中不存在。在色...等...識中不住立,因為不住在色等無顛倒自性而已,而是對自己增上的在彼等分別而成的某種行相的執著。因此說"作為異於彼"。從彼取蘊。因為某些執見者也見受等是無常。或者從彼即名為身的色蘊。因為說"命異身異"。成為即成為常我的意思。異即異於梵天、自在天等。 如無色有由斷色貪而得,色有由斷欲貪而得。色梵天的五欲貪斷,而非宮殿等貪,所以彼非欲貪,因此非欲漏,在註釋中否定。但諸復注者以顯示無離欲漏有漏貪,由於色梵天的宮殿等貪也是欲欲等性,顯示離見不相應色無色有貪的一切貪是欲漏。在彼中應思擇而取。或與漏相應在與欲貪有貪俱生時,或與漏不相應在與其他貪俱生時,以"四見"等經無性顯示無離欲漏有漏貪,以"欲漏"等經顯示證成見貪是欲漏性。為顯示應斷即為顯示應斷性。在斷即斷因。 1121. 以生即以剎帝利性等生圓滿。以姓即以喬答摩姓等高貴姓。以善男子即以大家族性。以色端正即以色圓滿身性。因為說身為"蓮"。起慢即轉起、作慢。已轉起慢為轉起。殊勝補特伽羅即勝於勝等差別的殊勝補特伽羅。分析勝而轉起為勝慢。三即勝於勝等三以"我勝"等不依他補特伽羅而說。以勝等方式自己思量舉起為慢,彼的作為即"我勝"等轉起,所以說"以勝等作業"。 1140. 一切貪是貪求自性,所以貪求是二漏自性,欲貪唯是欲漏自性,說貪求欲貪的差別是二漏一漏自性。非貪求及諸法除見和無明為非漏自性。貪求唯是二漏自性,而無非貪求自性的貪,以此意趣說"應思擇非漏貪的存在"。以計數因說七者是針對問分經說。因為在彼中"漏法以因緣對漏法。漏法對非漏法。漏法對漏及非漏法。非漏法對非漏法。非漏法對漏法。非漏法對漏及非漏法。漏及非漏法以因緣對非漏法"。

3.16) imesaṃ vārānaṃ vasena 『『gaṇanāya sattā』』ti vuttaṃ. Tattha yadi noāsavasabhāvopi lobho siyā, diṭṭhisampayuttacittassa vasena 『『āsavo ca noāsavo ca dhammā mohayathāvuttalobhā āsavassa dhammassa diṭṭhiyā hetupaccayena paccayo』』ti sattamo, pāḷiyaṃ āgataṃ sattamaṃ aṭṭhamaṃ katvā 『『āsavo ca noāsavo ca dhammā āsavassa ca noāsavassa ca dhammassa hetupaccayena paccayo』』ti navamo pañho vucceyya, na pana vuttoti. Evaṃ diṭṭhisampayuttalobhassa noāsavabhāvābhāvaṃ dassetvā itarassapi taṃ dassetuṃ 『『diṭṭhivippayutte cā』』tiādi vuttaṃ.

1. Yathārūpe rūpappabandhe vattamāne puggalo gacchati tiṭṭhati nisīdatīti vuccati, tathā visadarūpassa uppādakaṃ cittaṃ iriyāpathūpatthambhakaṃ. Taṃ pana kusalato kiriyato ca pañcamajjhānacittaṃ abhiññāppattaṃ appattañca bhinditvā sattapaññāsa javanāni voṭṭhabbanañcāti aṭṭhapaññāsavidhaṃ. Sahajātadhammānaṃ akammaññabhāvakarattā thinamiddhasahagatacittaṃ visadāni rūpāni na samuṭṭhapeti na upatthambheti cāti vuttaṃ 『『iriyāpathaṃ sandhāretuṃ asakkonta』』nti.

我來為您直譯這段巴利文： 3.16. 依這些分的力量說"以計數七"。在此中如果有非漏自性的貪,由見相應心的力量"漏及非漏法,癡與如前所說的貪,對漏法的見以因緣",第七,在經中來的第七成為第八,應說第九問"漏及非漏法對漏及非漏法以因緣",但未說。如是顯示見相應貪無非漏性后,為顯示其他者也如此,所以說"在見不相應中"等。 1162. 如在何種色相續中轉起時說補特伽羅行、住、坐,如是清凈色的生起心為威儀路支援。彼從善、唯作的第五禪心已得通未得通分析,五十七速行及確定為五十八種。由於令俱生法不適業性,昏沉睡眠相應心不等起不支援清凈諸色,所以說"不能維持威儀路"。

1. Vipakkhepi bhāvato anekantikattā rūpattāsādhakattaṃ. Garubhāvappatti lahutāviraho daṭṭhabbo. Satipi aññesampi akusalādīnaṃ lahutāvirahe thinamiddhānaṃ ekantato lahutāpaṭipakkhattā kāraṇānurūpattā ca phalassa 『『thinamiddhasamuṭṭhitarūpehī』』ti vuttaṃ. Na jāgara…pe… santatinti etena nāmakāye supanassa asiddhataṃ dasseti. Middhassa phalattāti ettha middhaṃyeva niddākāraṇanti nāyaṃ niyamo icchito, niddākāraṇameva pana middhanti niyamo icchitoti daṭṭhabbo. Tathā hi khīṇāsavānaṃ niddāya middhato aññaṃ kāraṇaṃ karajakāyassa dubbalabhāvo aṭṭhakathāyaṃ dassitoti.

Chādanaṃ , avattharaṇaṃ vā onāho, so rūpasseva sabhāvoti parassa āsaṅkaṃ manasi katvā āha 『『tena saha vuttā onāhapariyonāhā cā』』ti. Asaṅkocavasena visadā pavatti vipphārikabhāvo. Āvaraṇabhāvo viyāti etena āvaraṇasabhāvattepi middhassa tabbidhuro anaññasādhāraṇattā onahanādibhāvoti dasseti. Sāmaññañhi pañcannampi kāmacchandādīnaṃ āvaraṇasabhāvoti āvaraṇabhāvasadisassa onahanādibhāvassa nāmakāye labbhamānassa gahitatāti etthādhippāyo.

Pānanti anuyogoti ca taṃkiriyāsādhikā cetanā adhippetāti surāpānassa surā…pe… yogassa ca akusalabhāvena upakkilesadubbalīkaraṇabhāvo yuttoti vutto. 『『Surāmerayassa ajjhoharaṇaṃ pānaṃ pamādaṭṭhānānuyogo cā』』ti parassa adhippāyo. Nīvaraṇaṃ hutvā vātiādinā idaṃ dasseti 『『nīvaraṇasabhāvānaṃ nīvaraṇasampayuttabhāvadassanaparāya codanāya nīvaraṇanti katthaci adiṭṭhapayogassa asampayuttassa rūpassa yathālābhato gahaṇaṃ ñāyoyeva na hoti, siddhanīvaraṇabhāvasampayuttasabhāvānaṃyeva pana gahaṇanti taṃsabhāvā arūpadhammāyeva dassitā, na rūpanti thinaṃ viya middhampi arūpamevāti viññāyatī』』ti. Yanti yena vacanena. Asambhavavacanatoti asambhavavacanabhāvato.

Tenāti tena rūpārammaṇassa chandarāgassa pahānavacanena. Rūpappahānato aññoti katvā rūpe chandarāgappahānaṃ 『『añño kāro』』ti vuttaṃ. Yaṃ aṭṭhakathāyaṃ 『『aññathā』』ti vuttaṃ. Idantiādinā 『『taṃ pajahathā』』ti pāḷiyā na nippariyāyappahānaṃ adhippetanti dasseti. Arūpasseva yujjatīti sududdasaṃ dūraṅgamādippavattakaṃ cittaṃ taṃsampayutto arūpadhammoyeva vibandhituṃ samatthoti dasseti. Cetaso pariyuṭṭhānanti kusalacittassa gahaṇaṃ. Nīvaraṇāni hi uppajjamānāni uppajjituṃ appadānena kusalavāraṃ gaṇhantīti vuccanti. Gahaṇañcettha pariyuṭṭhānaṃ 『『corā magge pariyuṭṭhiṃsū』』tiādīsu viya.

我來為您直譯這段巴利文： 1163. 在異類中也因性不決定,故色性不能成就。應觀察重性獲得、輕性離。即便在其他不善等也有輕性離,但昏沉睡眠完全是輕性的對治,依因緣性故,說"由昏沉睡眠生起的色"。"非覺..."等不連續,以此顯示在名身中睡眠的不成就。以睡眠為果,此處睡眠本身即為睡眠因,不應作此限定,而應理解為睡眠因即為睡眠的限定。因為在註釋中顯示,對於已盡漏者,睡眠之外,身體軟弱是另一個原因。 遮蓋,或鋪設,即浸潤,彼唯是色的自性。為防止他人疑慮,所以說"與彼一起說浸潤及圍繞"。以不收縮為清凈轉起,為膨脹性。如是遮蔽性,以此顯示睡眠雖有遮蔽性,但因其特殊性非他共有,有浸潤等性。蓋因五種欲蓋等具有遮蔽性,故在名身中可得浸潤等性,此為所意。 飲即追求,彼業成就的意志為意圖。說明飲酒的酒...等追求以及不善性為煩惱軟弱性是適當的。他人意圖為"飲酒、麥酒的攝取、放逸處追求"。以"為障礙"等顯示:對於障礙性的顯示,在某處未見追求的不相應色,按所得而取是正理,唯有已成就障礙性相應的性質可取,其性質顯示為無色法,非色,如昏沉,睡眠也是無色的,可以了知。言即以何言說。不成就言說即不成就言說性。 以彼即以色境貪求、貪的斷除言說。與色斷除異,故說色中貪求斷除為"異作"。在註釋中說"異"。以"此"等顯示經中"汝等斷除"非無餘斷除為意圖。唯無色適合,顯示極難見、遠行等轉起心,彼相應無色法能障礙。心的圍繞即善心的把握。因為障礙生起時不給予生起,所以說佔據善法。此處把握即圍繞,如"盜賊在道路圍繞"等。

1176.Uddhaccaṃ kukkuccañca saha vuttanti uddesapucchānigamane sandhāya vuttaṃ. Yaṃ pana aṭṭhakathāyaṃ uddhaccassa kukkuccena vinābhāvakāraṇaṃ vatvā 『『bhinditvā vutta』』nti vuttaṃ, taṃ 『『nīvaraṇā ceva nīvaraṇasampayuttā cā』』ti padassa niddese uddhaccakukkuccānaṃ visuṃ niddiṭṭhataṃ sandhāya vuttaṃ. Kāmacchandassa ukkaṭṭhanīvaraṇatā orambhāgiyabhāvo. So hi rūparāgārūparāgappakārakāmacchandaṃ upādāya tato tibbakiccatāya 『『ukkaṭṭhanīvaraṇa』』nti vuccati. Kāmacchandanīvaraṇantveva lobho vutto, na bhinditvā. Kāmacchandanīvaraṇassa ca anavasesato anāgāmimaggena pahāne vuccamāne catutthamaggavajjho lobho anīvaraṇasabhāvo āpajjatīti āha 『『yadi…pe… siyā』』ti. Nonīvaraṇo rūparāgārūparāgappakāro lobhadhammo nīvaraṇassa avijjādikassa. Ādi-saddena 『『nonīvaraṇo dhammo nīvaraṇassa ca nonīvaraṇassa ca dhammassa. Nīvaraṇo ca nonīvaraṇo ca dhammā nīvaraṇassa dhammassa. Nīvaraṇo ca nonīvaraṇo ca dhammā nonīvaraṇassa dhammassa. Nīvaraṇo ca nonīvaraṇo ca dhammā nīvaraṇassa ca nonīvaraṇassa ca dhammassa hetupaccayena paccayo』』ti (paṭṭhā. 3.8.25) ime pañhe saṅgaṇhāti. Cattārīti vuttaṃ nīvaraṇapadamūlakānaṃ tiṇṇaṃ nonīvaraṇamūlakassa ekassa vasena. Nīvaraṇanonīvaraṇatadubhayamūlakānaṃ pana tiṇṇaṃ tiṇṇaṃ vasena navāti vuttaṃ. Tasmāti yathādassitanayāya pāḷiyā abhāvā nonīvaraṇalobhābhāvā.

1219.Tenevāti purimadiṭṭhiākāreneva uppajjamānena. Diṭṭhigatikehi vuccamānānaṃ 『『niccaṃ subha』』nti evamādivacanānaṃ, diṭṭhirahitehi vuccamānānaṃ gaganakusumādilokavohāravacanānañca vatthūni vācāvatthumattānīti āha 『『vācā…pe… vā』』ti.

1221.Cittenaparaloke ṭhitoti yasmiṃ loke nibbattivasena sayaṃ ṭhito, tato aññaṃ lokaṃ paralokoti cittena gahetvā ṭhito.

1236.Na hi purimehītiādinā paṭhamamaggādīhi samugghāṭitaapāyagamanīyabhāvādikā eva rāgādayo dutiyamaggādīhi pahīyantīti dasseti.

1. Upaṭṭhitepi duggatinimittādike na tathā tibbo lobho uppajjati, yathā sugatinimittādiketi āha 『『balavanikantivirahenā』』ti.

2. Ekasmiṃ cittuppāde uppannānaṃ viya ekasmiṃ santāne uppannānampi sahapavattipariyāyo atthīti pahānekaṭṭhena rāgaraṇena vicikicchuddhaccasahagatamohassa saraṇatā vuttā. Uddhaccavicikicchāhi yo moho sahajāto bhave, sopi rāgena saraṇo pahānekaṭṭhabhāvatoti . Lobhadosamohatadekaṭṭhakilesataṃsampayuttakkhandhataṃsamuṭṭhānakammabhedato sabbassapi akusalassa saṅgahaṇavasena pavatto saraṇapadaniddeso araṇavibhaṅgasuttenapi aññadatthu saṃsandatīti dassetuṃ 『『araṇavibhaṅgasutte』』tiādimāha. Yaṃ pana aṭṭhakathāyaṃ sampayogappahānekaṭṭhabhāvadīpanena rāgādīnaṃ sabbesaṃ vā akusaladhammānaṃ saraṇabhāvadassanaṃ, taṃ pāḷiyā yathādassitadhammānaṃ aññamaññasaraṇabhāvadassanaparaṃ, tadaññadhammānaṃ saraṇabhāvapaṭisedhanaparanti araṇavibhaṅgasuttavirodhoti daṭṭhabbaṃ. Suttantadesanāya vā pariyāyakathābhāvato nippariyāyato saraṇabhāvo viya araṇabhāvopi akusaladhammānaṃyevāti tathāpavattāya aṭṭhakathāya na koci suttavirodhoti daṭṭhabbaṃ.

Suttantikadukanikkhepakathāvaṇṇanā

我來為您直譯這段巴利文： 1176. 掉舉與惡作一起說,是針對列舉、問、結論而說的。但在註釋中說明掉舉與惡作分離的原因后說"分開說",這是針對"諸障及障相應"句的解說中掉舉惡作別別顯示而說。欲欲的殊勝障性為下分性。因為他對色貪無色貪類欲欲來說,以彼劇烈作用故說"殊勝障"。說欲慾障即貪,不分開。當說欲慾障由不餘阿那含道斷時,第四道所斷貪成為非障自性,所以說"若...等...應是"。非障的色貪無色貪類貪法對無明等障。等字攝取"非障法對障及非障法。障及非障法對障法。障及非障法對非障法。障及非障法對障及非障法以因緣"這些問。說四即依障詞根的三和非障根的一。但依障非障及二者根的三三故說九。所以即由於如所顯示理趣的經文不存在,由於非障貪不存在。 1219. 由彼即由前見行相生起。執見者所說"常、凈"等如是等言,無見者所說虛空花等世間言說言,皆為語言事物而已,所以說"語言...等...或"。 1221. 以心住於他世即:在何世中以生起力自住,執取異於彼的世間為他世而住。 1236. "因為非前"等顯示:由第二道等斷除的貪等,即是由初道等所斷除的導向惡趣性等。 1287. 雖現前惡趣相等,不如善趣相等生起如是猛利貪,所以說"由強欲離"。 1301. 如在一心生起中,在一相續中生起也有俱轉方式,所以說與貪有害的掉舉疑相應癡以斷一性為有害。因為掉舉、疑的俱生癡也以斷一性與貪有害。為顯示有害句解說以貪、瞋、癡及彼等一處煩惱、彼相應蘊、彼等生起業的差別,攝取一切不善而轉起,與無害分別經完全一致,所以說"在無害分別經"等。但在註釋中以顯示相應、斷一處性顯示貪等或一切不善法的有害性,這是顯示經中如所顯示諸法的互相有害性,意在遮遣其他諸法的有害性,應見為與無害分別經相違。或由於經的教說是方便說,無方便的有害性如無害性只屬不善法,如是轉起的註釋應見為無任何經違。 經分二法分別論釋

1313.Ahaṃ-saddena hetubhūtena yo atthoti ettha ahaṃ-saddo atthoti adhippeto. Atthāvabodhanattho hi saddappayogo. Atthaparādhīno kevalo atthapadatthako, so padatthavipariyesakārinā pana iti-saddena parato payuttena saddapadatthako jāyati yathā gāvīti ayamāhāti go-saddaṃ āhāti viññāyati. Tena viññattivikārasahito saddo paññattīti dasseti. Tathā hi 『『buddhassa bhagavato vohāro lokiyasote paṭihaññatī』』tiādinā (kathā. 347) paññattiyā vacanabhāvaṃ sādhayati. Aññathātiādinā paññattiyā asaddasabhāvatte dosamāha. Adhivacanāditā siyā, tathā ca adhivacanādīnaṃ adhivacanapathādito viseso na siyāti dukoyeva na sambhaveyyāti adhippāyo. Aṭṭhakathāyaṃ pana sakasantatipariyāpanne rūpādayo dhamme samūhato santānato ca ekattavasena gahetvā ahanti vohariyamānā upādāpaññatti saṅkhāyati voharīyatīti saṅkhāti adhippetā. Tathā sesesu yathāsambhavaṃ daṭṭhabbaṃ. Tenevāha 『『dattoti ettāvatā sattapaññattiṃ dassetvā aññampi upādāpaññattiṃ dassetu』』ntiādi. Padatthassāti ahaṃ-saddādipadābhidheyyassa, paramatthassa vā. Adhivacanaṃ saddoti adhippāyena 『『vadantenā』』tiādi vuttaṃ. So hi attanā ñāpetabbamatthaṃ sayaṃ ñāto eva ñāpetīti aggahitasambandhassa na saddo atthappakāsanasamatthoti vuttaṃ 『『pubbe gahitasaññenā』』ti. Visesena ñāyatīti samaññāti saṃ-saddassa visesatthataṃ āha.

Karīyatīti idaṃ imassatthassa adhivacananti evaṃ nikkhipīyati. Nāmabhūtaṃ vacanameva taṃ taṃ atthaṃ niddhāretvā sahetukaṃ katvā vadati byañjayati cāti āha 『『nāmamicceva vuttaṃ hotī』』ti. Tenevāha 『『na hi pathavī』』tiādi. Pathavīsaṅkhātanti pathavī-saddābhidheyyaṃ.

Ācariyāti aṭṭhakathāya saṃvaṇṇanakā ācariyā, na aṭṭhakathācariyāti adhippāyena vadati. Mātikāyanti mātikāvaṇṇanāyaṃ. Tenāti mātikāvaṇṇanāvacanena. Imissā pāḷiyā aṭṭhakathāya ca atthadassanassa etassa yathāvuttassa ācariyavādassa virodho siyā, tameva virodhaṃ 『『na hī』』tiādinā vivarati. Tattha adhivacanapathādibhāvena vuttānaṃ dhammānaṃ pakāsakassa sabhāvassa viññattivikārasahitasaddasseva vacanamattaṃ adhikāraṃ katvā pavattiādi yujjati, na asabhāvassāti adhippāyena 『『uppādavayakiccarahitassā』』tiādi vuttaṃ. Tattha aniddhāritasabhāvassāti paramatthato anupaladdhasabhāvassa.

Duvidhāti paññāpanapaññāpitabbabhedato duvidhā. Yathāvuttappakārāti uppādavayakiccarahitātiādippakārā. Aṭṭhakathāyaṃ puggalapaññattivaṇṇanāyaṃ. Nanu ca tattha upanidhāpaññattiādayo aparāpi paññattiyo vuttā, atha kasmā 『『cha paññattiyova vuttā』』ti vuttaṃ? Saccaṃ vuttā, tā pana vijjamānapaññattiādīsu chasu eva antogadhāti 『『aṭṭhakathāyaṃ vijjamānapaññattiādayo cha paññattiyova vuttā』』ti vuttaṃ.

我來為您直譯這段巴利文： 1313. "以因為的我-字有義"中,我-字意為義。因為語詞使用爲了義的了知。義依他的僅是義的名詞義,但由尋求名詞義者以後面使用的iti-字成為語詞名詞義,如"牛"即此說為牛-字,說為牛-字而了知。以此顯示具表示變化的語詞為施設。如是以"佛世尊的言說碰觸世間耳"等證成施設的言說性。以"否則"等說施設非語詞自性的過失。應成增語等性,如是增語等與增語路等無差別,所以二法不能存在為意趣。但在註釋中說:在自相續攝的色等法,以聚合、相續取為一性而言說為我的假立,稱為言說為假立。如是在其餘中應隨所適見。因此說"說達多即顯示有情施設后,為顯示其他假立"等。名詞義即我-字等語所詮的或勝義的。以增語為語詞的意趣說"說者"等。因為他自己已知應由己令知的義而令知,所以說"由前已取想",因為未取關係的語詞不能顯義。共稱因為殊勝而知,說sam-字為殊勝義。 作為即如是安立"此為此義的增語"。名為的語詞本身確定彼彼義,作為有因而說表示,所以說"即說為名"。因此說"因為非地"等。名為地即地-字所詮。 諸師即註釋的註解諸師,非註釋師為意趣而說。在摩得迦即在摩得迦註釋中。以彼即以摩得迦註釋語。此經及註釋的義顯示與如前所說師說有違,以"因為非"等開顯彼違。其中以增語路等性所說諸法的顯示自性,唯具表示變化的語詞以語詞而已為增上而轉起等適合,非無自性為意趣,所以說"離生滅作用"等。其中未確定自性即勝義未得自性。 二種即能施設、所施設差別為二種。如所說相即離生滅作用等相。在註釋中在補特伽羅施設註釋中。然而在彼處也說比較施設等其他施設,那為何說"唯說六施設"?誠然已說,但彼等攝入現有施設等六中,所以說"在註釋中唯說現有施設等六施設"。

Tattha rūpādi viya avijjamānattā paññāpitabbattā ca avijjamānapaññatti, avijjamānassa ca sattarathādiatthassa paññāpanato avijjamānapaññattīti evaṃ avijjamānapaññattivacanena yathāvuttā duvidhāpi paññatti saṅgahitāti āha 『『avijjamāna…pe… vuttā』』ti. Itarehīti vijjamānapaññattiādīhi avasesehi pañcahi, rūpavedanādīnaṃ sattarathādīnañca atthānaṃ pakārehi ñāpanato taṃtaṃvācako saddoyeva visayabhedato vijjamānapaññattiādibhedā paññatti saṅkhādīhi dasahi padehi vuttāti ayaṃ purimo attho, so ca yathārutavaseneva pāḷiyā viññāyamānattā 『『pāḷianugato ujuko』』ti ca vutto. Yadi cātiādīsu sattādikā yathāvuttappakārā upādāpaññatti yadi avijjamānapaññatti, sā atthīti na vattabbā. Avijjamānā ca sā paññāpitabbato paññatti cāti tesaṃ ācariyānaṃ laddhīti adhippāyo. Idāni tassā laddhiyā vasena paññattipathāti vuttadhammānampi vijjamānapaññattibhāvāpatticodanena tattha dosaṃ dasseti 『『yathā cā』』tiādinā. Tatoti yasmā avijjamānattā paññāpitabbattā ca sattarathādīnaṃ avijjamānapaññattibhāvo viya vijjamānattā paññāpitabbattā ca sabbesaṃ sabhāvadhammānaṃ vijjamānapaññattibhāvo āpajjati, tasmāti attho.

『『Athā』』tiādinā paññattipathaniddesato visiṭṭhassa paññattidhammaniddesassa sayameva kāraṇamāsaṅkati. 『『Nāpī』』tiādinā tassa kāraṇassa asiddhataṃ dasseti. 『『Purisoti saṅkhā』』tiādīsu saṅkhādayopi nāmādīhi atthato avisiṭṭhā vuttāti āha 『『saṅkhādisaddānaṃ samānatthattā』』ti. Vacanaggahaṇaṃ vacanuccāraṇaṃ. Aññassāti nāmapaññattiṃ sandhāyāha. Tesanti saṅketaggahaṇavacanaggahaṇānaṃ. Asamatthatā na sambhavatīti yojanā. Tameva asambhavaṃ 『『yadi hī』』tiādinā vivarati. Paññattiyāti nāmapaññattiyā. Paññattipaññāpaneti yāya nāmapaññattiyā upādāyapaññatti rūpādayo ca paññāpīyanti, yā ca sotadvāraviññāṇasantānānantaramuppannena gahitapubbasaṅketena manodvāraviññāṇasantānena gayhati, sā ayaṃ nāmāti tassā paññāpane asaṅkarato ṭhapane. Atha vā sotadvāraviññāṇasantānānantaramuppannena manodvāraviññāṇasantānena paññattiyā gāhāpane paricchindane. Tassā aññā paññatti vattabbā siyāti tassā nāmapaññattiyā ñāpane saṅketaggahaṇavacanaggahaṇānaṃ sahakārīkāraṇabhūtā aññā nāmapaññatti atthīti vattabbā anuññātabbā siyā. Tato atthavijānanameva na siyāti kevalāni saṅketaggahaṇavacanaggahaṇāni atthapaññāpane viya paññattiñāpanepi asamatthāni, paññatti ca ñātāyeva tesaṃ sahakārīkāraṇaṃ taṃjānanatthaṃ paññattianantaraparikappane ca anavatthānāpattīti atthādhigamassa sambhavo eva na bhaveyya.

我來為您直譯這段巴利文： 在此，由於色等的存在和不可見性，故有不可見的施設，因不可見的眾生等的義而施設，所以說「不可見的施設」如是，由於不可見的施設的言說，亦有二種施設被聚合，因此說「不可見的...等...被說」。其他者即是通過可見的施設等，剩下的五種，通過色、感覺等的眾生的義的顯示，因而那種那種的詞語僅是可見施設的差別，故說為可見施設的種類，這即是前面的義，且如所說的「遵循巴利」而被理解。如果說「若...等...」，則眾生等如所述的可見施設，若不可見的施設，則不應說為義。不可見的施設因其被施設而顯現，這是對那些老師所說的意趣。現在以其所施設的法的道理，因而顯示其不可見施設的過失，故說「如是...」等。 因此，由於不可見性與被施設性，眾生等的不可見施設的存在，因而在所有自性法的不可見施設中產生，故此為義。 「然後」及其後，因施設法的說明而顯示特別的施設法的說明，自然不應懷疑其原因的存在。以「不是...」等顯示其原因的不成就。「人」即是指稱，且以「稱謂」等等的名詞未被特別說明，故說「因稱謂等的同義性」。言語的把握、言語的發音。其他者即指名施設。那些即是指示性把握、言語把握。無相似性不應存在，故以「若確實...」等說明。施設即是指名施設。施設施設即是以名施設為依的施設，色等施設亦為施設，且通過耳門意識的相續生起的把握，因而通過心門意識的把握，故此為名。其施設的把握不應混合，因此說「不可說地」。或者通過耳門意識的相續生起的心門意識的把握，施設的把握應被限制。對其應有其他施設的存在，故其名施設應為提示、指示性把握、言語把握的伴隨因緣而存在。之後，義的了知不應存在，唯有指示性把握、言語把握等與義施設的把握相同，施設的存在應被知曉，故此為施設的後續說明，也不應有不成就的情況，故義的獲得應不應存在。

Saṅketo rūpādīsu na kiñci hoti, bhūtādinimittaṃ bhāvanāvisesañca upādāya vohariyamānā kasiṇādipaññatti viya taṃ taṃ saṅketitabbaṃ saṅketakaraṇañca upādāya vohāramatto, tassa ca paññāpikā nāmapaññattīti yathāvuttadosāpattiṃ dassento 『『nāpi saṅketaggahaṇa』』nti avoca. Nanu ca atthavijānanāsambhavacodaneneva saṅketaggahaṇābhavopi dassitoti? Saccametaṃ, saṅkete pana ācariyānaṃ matibhedo vijjati. Tattha ekapakkhiko ayaṃ dosoti dassanatthaṃ tassa visuṃ vacanaṃ vuccamānā rūpādayo dhammāvacanatthā paññāpitabbā ca, tadabhidhāyako saddo paññattīti. Ettāvatā sabbavohāro sijjhatīti adhippāyena 『『vacana…pe… janaṃ natthī』』ti āha. Paññattiyā vacanabhāvo siddho paṭihananasotabbatādīpakattā tesaṃ pāṭhānanti adhippāyo. Ādi-saddena 『『atthi keci buddhassa bhagavato vohāraṃ suṇanti, niruttipaṭisambhidā paccuppannārammaṇā』』ti evamādiṃ saṅgaṇhāti. Tasmāti yasmā 『『paññattidhammā』』ti padassa yathāvuttapaññattiyo atthoti etasmiṃ pakkhe mātikāvaṇṇanāya virodho, aṭṭhakathāyaṃ avuttatā, imissā pāḷiyā ananugamo, sabbe dhammā paññattīti niddisitabbatā, paññattipathapadassa navattabbatā, anavatthānāpattito atthavijānanāsambhavoti aneke dosā, viññattivikārasahitassa pana saddassa paññattibhāve yathāvuttadosābhāvo anekesaṃ pāṭhappadesānañca anulomanaṃ, tasmā. Tattha yuttaṃ gahetabbanti adhippāyenāha 『『pāḷi…pe… tabbo』』ti.

我來為您直譯這段巴利文： 指示在色等中無任何,依止地等相及修習差別而言說,如遍處等施設,依止彼彼所指示的指示作用而為言說而已,而彼的施設者為名施設,為顯示如所說的過失故說"非指示把握"。然而以義理解不可能的詰難已顯示指示把握的非有性不是嗎?這是真實,但在指示上諸師有見解差別。其中這是一邊的過失,為顯示故別說彼,所說的色等為法語的義且應被施設,能詮彼的語為施設。至此一切言說成就為意趣,故說"語...等...無有"。施設的語性成就,因為顯示碰觸、可聞等性,為彼等經文的意趣。等字攝取"有些人聞佛世尊的言說,詞解無礙解緣現在"等。所以即:因為"施設法"句以如所說施設為義,在此主張中與摩得迦註釋相違,在註釋中未說,不隨順此經,應說一切法是施設,施設路句不應說,由於無止息而義理解不可能等多過失,但具表示變化的語為施設性時無如所說過失且隨順多經文處,所以。其中應取適當為意

Yadisattātiādinā saddassa paññattibhāve aṭṭhakathāya virodhamāha. Evaṃ paññattibhāve yadi saddassa paññattibhāvo, tassa paramatthato vijjamānattā rūpādiatthassa ca paññāpanato vijjamānapaññattibhāvo eva siyā, na avijjamānapaññattibhāvo. Na hi te sattādayo paññattīti. Evañca avijjamānapaññattiyā abhāvo eva siyā. Vuttā ca aṭṭhakathāyaṃ (pa. pa. aṭṭha. 1 mātikāvaṇṇanā) 『『avijjamānapaññattī』』ti. Itaro visayassa avijjamānattā tassa avijjamānapaññattibhāvoti yathāvuttavirodhābhāvaṃ dassento 『『avijjamānāna』』ntiādimāha. Idāni sattādivisayassa kenacipi pariyāyena atthitāya abhāvadassanena tabbisayāya paññattiyā avijjamānapaññattibhāvaṃyeva vavatthapeti 『『ayañca vādo』』ti. Vijjamānā eva sattādayo rūpādisabhāvābhāvavasena 『『avijjamānā』』ti vuccanti, na sabbathā abhāvato. Tathā hi tathā tathā paññāpiyamānabhāvena viññāyantīti yathāvuttarūpo vādo 『『rūpaṃ atthīti? Hevatthi heva natthīti. Sevatthi seva natthīti. Na hevaṃ vattabbe. Sevatthi seva natthīti. Āmantā. Atthaṭṭho natthaṭṭho』』ti (kathā. 306) evaṃ pavattāya hevatthikathāya. Tattha hi rūpādayo dhammā rūpādisabhāvena atthi, vedanādisabhāvena natthi, tasmā sabbamevidaṃ evaṃ atthi evaṃ natthīti evaṃladdhike sandhāya 『『rūpaṃ atthī』』ti pucchā sakavādissa. 『『Hevatthi heva natthī』』ti vissajjanaṃ paravādissa. Atha naṃ sakavādī yadi rūpameva evaṃ atthi evaṃ natthīti laddhi, evaṃ sante so eva atthi so eva natthi nāmāti pucchanto 『『sevatthī』』ti āha. Itaro teneva sabhāvena atthitaṃ, teneva natthitaṃ sandhāya paṭikkhipati. Dutiyaṃ puṭṭho sakabhāvena atthitaṃ, parabhāvena natthitaṃ sandhāya paṭijānāti. Tato sakavādī 『『atthaṭṭho natthaṭṭho』』tiādinā atthitā vā natthitā vā aññamaññaviruddhā ekasmiṃ dhamme vinā kālabhedena asambhavattāti kiṃ ekattaṃ āpajjatīti dassento paravādiṃ niggaṇhātīti. Paṭisiddhoti ca 『『rūpaṃ 『rūpa』nti hevatthi, rūpaṃ 『vedanā』ti heva natthī』』tiādinā (kathā. 306) vuttāya rūpavedanāsaññāsaṅkhāraviññāṇānaṃ sakabhāvena atthitāya parabhāvena natthitāya ca paṭisedhanena sattādīnampi tathābhāvo paṭisedhito hotīti katvā vuttaṃ.

我來為您直譯這段巴利文： 以"若眾生"等說語為施設時與註釋相違。如是在施設性中若是語的施設性,彼以勝義存在且顯示色等義故,應唯是可見施設性,非不可見施設性。因為彼眾生等非施設。如是應唯無不可見施設。但在註釋中說"不可見施設"。其他以境不可見故,彼為不可見施設性,為顯示如所說無相違故說"不可見"等。現在以眾生等境以任何方式無有性的顯示,確立彼境的施設為不可見施設性,故說"此說"。唯可見的眾生等依色等自性無有的力量說"不可見",非一切方面無有。如是以如是如是被施設性而了知,如所說的說法"色有耶?亦有亦無耶。即有即無耶。不應如是說。即有即無耶。是。有義無義"如是轉起的亦有論。因為在彼處色等法以色等自性有,以受等自性無,所以一切唯如是有如是無,針對如是見者,"色有"為自說者的問。"亦有亦無"為他說者的答。然後自說者若色即如是有如是無為見,如是時彼即有彼即無名,而問"即有"。另一者針對以彼自性有性,以彼無性否定。被問第二次以自性有性,以他性無性承認。之後自說者以"有義無義"等顯示有性或無性互相矛盾,在一法中離時間差別不可能,成為什麼一性而降伏他說者。說"被遮止"即以"色以'色'亦有,色以'受'亦無"等所說的色受想行識以自性有性以他性無性的遮止,眾生等亦如是性被遮止而說。

Rūpādayona hontīti rūpādisabhāvā na honti. Tathā tathāti samūhasantānādivasena. Vicittasaññā parikappavasena uppajjati. Yadi sattarathādisaññāvalambito vacanattho vijjamāno na hoti, nanu sattarathādiabhilāpā anariyavohārā jāyantīti āha 『『na ca te abhilāpā』』tiādi. Attano vasena kiñci ahontaṃ paññāpakassa vacanasseva vasena paññāpitabbattā paññattivohāraṃ labhati. Imināva adhippāyenātiādi 『『sayaṃ avijjamāno』』tiādinā vuttamevatthaṃ sandhāyāha. Tanti sattādiggahaṇaṃ. 『『Brahmavihāracatukkaṃ sattapaññattiṃ ārabbha pavattattā navattabbārammaṇaṃ nāma hotī』』tiādinā aṭṭhakathāyaṃ (dha. sa. aṭṭha. 1421) tattha tattha na vattabbanti vuttaṃ. Yadi parittādibhāvena na vattabbaṃ, kathaṃ avijjamānassa sattādikassa paccayabhāvoti āha 『『khandhasamūhasantāna』』ntiādi. Tanti khandhasamūhasantānaṃ. Tadupādānabhūtanti puggaloti gahaṇapaññattīnaṃ kāraṇabhūtaṃ. Yadi puggalasaññāya sevamānassa kusalādiuppatti hoti, kathaṃ puggaladassanaṃ micchādassananti paṭisiddhanti āha 『『yasmā panā』』tiādi. Pathavīdhātu upalabbhatīti puggalābhāve vipakkhavasena nidassanamāha. Idañhettha anumānaṃ. Na rūpādayo vivecetvā puggalo upalabbhati tesaṃ aggahaṇe tathārūpāya buddhiyā abhāvato sevanādayo viyāti. Puggalo upalabbhati sacchikaṭṭhaparamatthena yo chaviññāṇaviññeyyoti saṃsarati muccati cāti evaṃ diṭṭhiyā parikappitapuggalova paṭisedhito, na vohārapuggaloti dassento 『『paṭise…pe… diṭṭhī』』ti āha.

Gāthāya pañcasu khandhesu rūpaṃ vedanā saññā cetanā viññāṇanti etesu kaṃ nāma dhammaṃ sattoti jānāsi nu, etesu ekampi sattoti gaṇhituṃ nārahatīti dasseti. Atha etehi añño eko satto atthīti paccesi. Evampi māra diṭṭhigataṃ nu te. Nu-saddo diṭṭhigatameveti avadhāraṇattho. Kasmā? Yasmā suddhasaṅkhārapuñjoyaṃ. Tamevatthaṃ vivarati 『『nayidha sattūpalabbhatī』』ti. Yasmā paccakkhato vā anumānato vā anupaladdhito natthi ettha koci satto nāmāti adhippāyo. Yadi satto natthi, kathaṃ satto saṃsāramāpādītiādi nīyatīti. Kimettha netabbaṃ, sattoti vohārasatto adhippeto, yasmā satta-saddo vohāre pavattatīti. Dutiyagāthāya sambandhaṃ dassento 『『satto panā』』tiādimāha. Aṅgasambhārāti aṅgasambhārato akkhacakkaīsādiaṅgasambhāramupādāyāti attho. Sattoti vohāro.

我來幫你將這段巴利文直譯成中文： 第一段： 不存在色等,即不具有色等本性。如是如是,即以蘊集相續等方式。種種想以遍計方式生起。若依有情、車乘等想而說的意義不存在,則豈非生起有情、車乘等非聖言說?故說"無彼等言說"等。由於不依自性而有,只依能表示的言說而應被表示,故得施設言說。正是以此意趣等,是說"自身不存在"等所說之義。彼即執取有情等。註釋書中處處說"四梵住緣有情施設而轉起,故名不可說所緣"等。若以有限等性質不可說,則如何是不存在的有情等之緣?故說"蘊集相續"等。彼即蘊集相續。彼所依為基礎,即作為補特伽羅執取施設的因。若習行補特伽羅想而生善等,則如何遮遣補特伽羅見為邪見?故說"然由於"等。地界可得,是以反面舉例說明補特伽羅不存在。此中這是推理:離開色等不可得補特伽羅,因為在不取彼等時無如是智,如修習等。補特伽羅可得,以勝義諦而言,即是六識所識,輪迴解脫等,如是見所遍計的補特伽羅才被遮遣,非言說補特伽羅,為顯示此義故說"遮遣...見"。 第二段： 偈頌中於五蘊中的色、受、想、思、識等,你知道哪一法是有情呢,顯示這些都不能執取為有情。或者你認為除此之外另有一個有情存在?如是魔羅,這是你的邪見。"nu"字表強調唯是邪見義。為何?因為這只是純粹的行蘊聚。闡明此義說"此中不得有情"。因為無論現量或比量都不可得,此中實無任何所謂有情,此為意趣。若無有情,如何說有情輪迴等?於此何須引導,意在言說有情,因為"有情"一詞用於言說。顯示第二偈的關聯故說"有情則"等。支分材料,即依車軸、車輪、車轅等支分材料的意思。有情是言說。

Avijjamānassāti accantaṃ avijjamānassa sasavisāṇādikassa. Yadi accantaṃ avijjamānaṃ, kathaṃ taṃ gayhatīti āha 『『parikappita』』nti. Lokasaññātaṃ ghaṭādi. Ettha pana yathā attānaṃ ārabbha uppajjamānakadhammānaṃ taṃsantatipatitānañca kilesupatāpābhāvena assatthabhāvapaccayatāya uppādādirahitampi nibbānaṃ 『『assāsanakarasa』』nti vuccati, evaṃ attānaṃ ārabbha pavattanakadhammavasena uppādādirahitāpi paññatti pavattāti vuttā. Hetuattho vā antonītoti pavattitā vohāritāti attho daṭṭhabbo. Tathā nāmapaññatti paññapetabbamatthaṃ gahitāyeva paññāpeti, viññatti viya adhippāyaṃ viññāpetīti sā gahetabbābhāvato vuccamānatthadvārena vuccamānāti vuttā. Paññāpitabbapaññattiyā pana vuccamānabhāve vattabbameva natthi. Tathā pakārato ñāpanabhāvena ñāpetabbañāpananti katvā gahetabbattāyeva ca tassā aniddhāritasabhāvatā paṭikkhittā daṭṭhabbā. Na hi sabhāvadhammānaṃ kakkhaḷaphusanādi sarūpato saddena vacanīyabhāvaṃ bhajati, apica kho nesaṃ kāladesādibhedabhinnānaṃ vinivattaaññajātiyako sajātiyasādhāraṇo pubbasaṅketānurūpaṃ ajjhāropasiddho sāmaññākāro vacanīyo. Tatthāpi na vinā kenaci pavattinimittena saddo pavattatīti tassa pavattinimittabhūto lokasaṅketasiddho taṃtaṃvacanatthaniyato sāmaññākāraviseso nāma paññattīti pubbācariyā. So hi tasmiṃ tasmiṃ atthe saddaṃ nāmeti, tassa tassa vā atthassa nāmasaññaṃ karotīti nāmaṃ, pakārehi ñāpanato paññatti cāti.

Kassa pana so ākāravisesoti? Paññāpetabbatthassāti veditabbaṃ. Anekākārā hi atthāti. Evañca katvā tassā paññattiyā gahetabbatāvacanañca samatthitaṃ bhavati, avassañca etamevaṃ sampaṭicchitabbaṃ. Aññathā vacanavacanīyabhedānaṃ saṅkaro siyā, sabbopi attho sabbassa saddassa vacanīyo, sabbo ca saddo sabbassa atthassa vācakoti na cettha saṅketaggahaṇeneva tesaṃ pavattāti sakkā vattuṃ vavatthitesu eva tesu saṅketaggahaṇassa pavattito.

Apare pana 『『yathā dhūmato aggianumāne na kevalena dhūmeneva aggi viññāyati, dhūmassa pana agginā avinābhāvasaṅkhāto sambandho viññāyamāno dhūmena aggi viññāyati, evaṃ saddena atthavijānane na kevalena saddena tadattho viññāyati. Taṃtaṃsaddassa pana tena tena atthena avinābhāvasaṅkhāto sambandho viññāyamāno tena tena saddena atthaṃ ñāpetīti veditabbaṃ. Aññathā aggahitasambandhenapi saddasavanamattena tadattho viññāyeyyāti. Yo yamettha yathāvuttarūpo sambandho, so tassa tassa atthassa saññāpanabhāvena nāmanti paramatthato abhāvā lokasaṅketavasena lokasaṅketoti vā siddho ñātoti lokasaṅketasiddhoti, saddena pakāsiyamānānaṃ atthappakārānaṃ adhigamahetutāya pakārato ñāpanato paññattīti ca vutto』』ti vaṇṇayanti.

我來 助你直譯這段巴利文： 不存在者,即完全不存在的兔角等。若是完全不存在,如何能執取?故說"遍計"。世間共知的瓶等。此中,如緣自我而生起的諸法及落入其相續中的煩惱熱惱的止息,以作為無我性的緣,雖無生起等,涅槃被稱為"安息性",如是緣自我而轉起的諸法,雖無生起等,施設也說是轉起。或應見為含攝因義,即已轉起、已言說之義。如是名施設唯取所施設義而施設,如表示令知意趣,由於無可取故說是通過所說義門而說。對於所施設施設的被說,則完全無可說。如是由顯示性質而成為能顯所顯,由於必須執取,應見其無確定自性性被遮遣。實非自性法的堅硬觸等本性可為聲音所詮表,而是它們隨時處等差別各異,遮遣異類,同類共通,隨前約定而施加成就的共相行相可詮表。其中聲音也非無某種轉起相而轉起,故前諸師說:作為其轉起相的世間約定成就的彼彼言義決定的共相行相特殊性名為施設。因為它使聲音趨向彼彼義,或對彼彼義作名想,故名為名,由種種方式顯示故名為施設。 但這行相特殊性是誰的?應知是所施設義的。因為義有種種行相。如是說其施設當執取也得到成立,此義必須如是認可。否則會有能詮所詮混亂,一切義都成為一切聲音的所詮,一切聲音都成為一切義的能詮,此中不能僅說由約定執取而轉起,因為約定執取是在它們確定后才轉起。 其他諸師則解釋說:"如從煙推知火,不是僅由煙便能了知火,而是了知煙與火不相離的關係,才由煙了知火。如是由聲音了知義,不是僅由聲音便能了知彼義,而是了知彼彼聲音與彼彼義不相離的關係,才由彼彼聲音令知義,應如是了知。否則不曾執取關係者,僅由聽聞聲音也能了知彼義。此中如上所說的關係,由於是彼彼義的令知性而名為名;因為勝義上無有,故依世間約定而成就;或由世間約定而成就、被了知,故說為世間約定成就;由於是聲音所顯示的義相的了知因,故由種種方式顯示而說為施設。"

Saṅkhatāsaṅkhatavinimuttassapi ñeyyavisesassa abhāve ghaṭādisaddābhidheyyā viya pathavīphassādisaddavacanīyopi na labbhatiyevāti sabbavohāralopo siyā. Yasmā ca rūpārūpadhammā pabandhasaṅkhātataṃtaṃvisesākāravaseneva pavattanti, na kevalā, tasmā tesaṃ te saṇṭhānasamūhaavatthāvisesākārā yadipi paramatthato kiñci na honti, paramatthato pana vijjamānānaṃ rūpādīnaṃ upādānānaṃ vasena vijjamānabhāvaṃ labhitvā taṃtaṃgahaṇānurūpaṃ taṃtaṃabhilāpādhikaraṇaṃ bhavati. Upādāyapaññatti hi upādānato yathā aññā anaññāti ca na vattabbā, evaṃ sabbathā atthi natthīti ca na vattabbā. Tayopi hi ete santāyevāti evaṃ tāva mātikāvaṇṇanāya na koci virodho. Saṅkhāyati saṃkathīyatīti saṅkhāti ayamattho kathetabbabhāvena vacanattheyeva niruḷho, na vacanasminti vacanapakkhassa ujukatā sambhavati. Vacanapakkhoyeva pāḷianugato, na paramparāgato yathāvutto atthoti kuto panetaṃ labbhā. Na hi anīto attho pāḷiananugato, nāpi sabbā pāḷinītatthā evāti yathāvuttā duvidhā paññattiyo aṭṭhakathāyaṃ chahi paññattīhi yathāsambhavaṃ vuttāyevāti siddhametaṃ atthīti na vattabbāti.

Yadi paramatthato atthitāpaṭisedho, iṭṭhametaṃ. Atha vohārato, sattarathaghaṭādīhi sattarathādivacanappayogoyeva na sambhaveyyāti. Na hi vacanīyarahito vacanappayogo atthīti. Paramatthadhammānaṃ asabhāvadhammabhūtāya paññattiyā vibhāgadassanatthā adhivacanādidukattayadesanāti na paramatthadhammānaṃ rūpādīnaṃ paññattibhāvāpattīti. Na ca paññattipathapaññattidhammaniddesānaṃ avisesavacanaṃ yuttaṃ, saddasseva pana paññattibhāve siyā kāci tesaṃ visesamattā. Paññāpitabbassa aparamatthasabhāvasseva paññattibhāvo adhippetoti na sabbo paññattipatho paññattisaddena vutto, paññatti ca paññāpetabbabhāvena vuttāti paññattipathapadaṃ vattabbameva. Evañcetaṃ icchitabbaṃ. Itarathā saddassa ca paññāpitabbatāya paññattipathabhāvoti paññattipadaṃ na vattabbaṃ siyāti ca sakkā vattuṃ, nikkhepakaṇḍe vibhattāyeva paññatti 『『puriso māgaṇḍiyo』』ti etthāpi dassitāti na na sakkā vattuṃ. Tathāpi hi yathāvuttaupādāyapaññattināmapaññattīnaṃ sabhāvasambhavatoti saṅkhādisaddānaṃ samānatthatāpi tesaṃ matimattameva, viññatti viya adhippāyaṃ viññāpentā sayaṃ ñātāyeva nāmapaññatti paññāpetabbamatthaṃ paññāpeti gahitasarūpatāya padīpo viya rūpagatavidhaṃsaneti na paññattiantaraparikappanena payojanaṃ atthi paññāpetabbatthapaññāpane, nāmapaññattipaññāpane pana upādānabhedabhinnā upādāyapaññatti viya taṃtaṃvacanavacanatthabhedabhinnā nāmapaññattīti aññā paññatti icchitā eva. Na ca anavatthānadoso taṃtaṃvacanassa tadatthavibhāvane sahakārīkāraṇabhāvena paṭiniyatasarūpattā. Etena saṅketaggahaṇābhāvopi paṭisiddho daṭṭhabbo, tathā nāmapaññattiyā payojanābhāvo. Dassitappayojanā hi sā pubbeti.

我來幫你直譯這段巴利文： 若無離有為無為的所知差別,則如瓶等聲音所詮表的,連地、觸等聲音所詮表的也不可得,將導致一切言說斷滅。又因為色無色法唯以相續所稱的彼彼差別行相而轉起,非單獨,所以它們的形狀、聚集、狀態差別行相雖然勝義上無有,但依勝義存在的色等所依而得存在性,隨彼彼執取而成為彼彼言說的所依。因為假立施設對於所依既不可說是異非異,也不可說是一切方面皆有皆無。因為這些都是實有。如是首先在論母註釋中無任何矛盾。"計算,即被說"的這個意義確立在應說性的詞義上,而非在言說中,故言說方面的直接性得以成立。唯言說方面隨順聖典,非傳承而來的如上所說義,這從何而得?因為非引導的義不隨順聖典,也非一切聖典引導的義皆如是,如是所說的二種施設在註釋書中以六種施設隨宜而說,此義已成立故不應說有。 若是遮遣勝義有性,此即所欲。若是言說,則有情、車、瓶等的有情、車等言說運用就不應有。因為無所詮表的言說運用是不存在的。為顯示勝義法與非自性法的施設的區分,故說增語等二法,因此不成勝義法色等是施設。施設處、施設法的解說不應無差別而說,但若聲音是施設,則彼等應有某種差別性。意趣唯非勝義自性的所施設為施設,故非一切施設處都以施設詞說,施設也以應施設性而說,故施設處一詞必須說。應如是欲求。否則聲音也成為所施設性即施設處,故施設詞不應說。也可說在論分別品中已分別的施設在"補特伽羅、摩犍提"等處也已顯示。如是由於如上所說的假立施設、名施設有自性可能,故計等詞的同義性也只是他們的想法而已。如表示令知意趣,已知的名施設施設所施設義,由於已取自性,如燈顯示色相,故在施設所施設義時無須設想另一施設,但在名施設的施設中,如依所依差別而異的假立施設,由彼彼言說、言義差別而異的名施設則必須另有施設。而無無窮過失,因為彼彼言說在顯示彼義時有決定的輔助因性的自性。由此也應見約定執取的無有被遮遣,如是名施設的無用。因為它之前已顯示用途。

『『Vohāro lokiyasote paṭihaññatī』』tiādīsu sotabbassa saddassa vasena tabbisayabhūtā vohārādayo paṭihananasotabbatāpariyāyena vuttāti daṭṭhabbā. Saddoyeva vā tattha vohārādisahacāritāya tathā vutto. Na hi sakkā sabbattha ekarasā desanā pavattīti vattuṃ. Tathā hi katthaci sukhā dukkhā, sukhāpi vedanā dukkhāti vuccanti, dukkhā sukhā, dukkhāpi sukhāti, evaṃ yathāvuttā duvidhāpi paññatti adhivacanādipāṭhassa atthabhāvena aṭṭhakathāyaṃ vuttāyevāti. Ayaṃ saṅkhatāsaṅkhatavinimuttaṃ ñeyyavisesaṃ icchantānaṃ vasena vinicchayo.

1. Satipi paresaṃ sāmaññādināmakārakānaṃ nāmakaraṇabhāve parānapekkhatāya tato ativiya yutto idha nāmakaraṇasabhāvo ukkaṃsaparicchedena nāmakaraṇatthoti adhippetoti dassetuṃ 『『aññaṃ anapekkhitvā』』tiādimāha. Nāmakaraṇasabhāvatā na hoti asabhāvikatāya kadācideva pavattito cāti adhippāyo. Sabhāvasiddhattāti vedanādīnaṃ vedanādināmakaraṇadhammataṃ āha. Yadi vedanādīnaṃ kenaci akataṃ sakanāmaṃ ādāyayeva pavattanato opapātikanāmānaṃ nāmakaraṇaṭṭhena nāmabhāvo, evaṃ sati pathavīādīnampi nāmabhāvo āpajjati, aññathā pathavīādinidassanameva na siyāti anuyogaṃ manasi katvā āha 『『pathavīādinidassanenā』』tiādi. Ekadesasāmaññena hi yathādhippetena upamā hoti, na sabbasāmaññenāti. Evampi yadi sabhāvasiddhanāmattā vedanādayo nāmaṃ, pathavīādīnampi anivattanīyo nāmabhāvoti āha 『『niruḷhattā』』tiādi. Tena yaṃnimittaṃ vedanādīsu nāmasaddappavatti, satipi tadaññesaṃ taṃnimittayoge go-saddo viya kukkuṭādisattapiṇḍe niruḷhato vedanādīsu nāma-saddo pavattoti dasseti. Tathā hi anekesu suttapadesesu tesaṃyeva nāmavohāro dissati. Nāmatānāpatti vuttā kesakumbhādināmantarāpajjanato. Etamevatthaṃ nidassanabhāvena 『『na hī』』tiādinā vivarati. Yadipi samūhādighanavinibbhogābhāvato vedanādiarūpadhammesupi piṇḍākārena gahaṇaṃ pavattati, taṃ pana yebhuyyena atthātiparikappamukhena ekadhammavaseneva, na samūhavasenāti vuttaṃ 『『aññena…pe… natthī』』ti.

Pakāsakapakāsitabbabhāvo visayivisayabhāvo eva. Adhivacanasamphasso manosamphasso. So nāmamantarena gahetuṃ asakkuṇeyyatāya pākaṭoti nidassanabhāvena vutto. 『『Adhivacanasamphasso viyā』』ti vacanena manosamphassatappakārānameva nāmabhāvo siyā, na paṭighasamphassatappakārānanti āsaṅkāya nivattanatthaṃ 『『paṭighasamphassopī』』tiādimāha. Tattha pañcaviññāṇasahagato phasso paṭighasamphasso. Pi-saddo sambhāvane. Idaṃ vuttaṃ hoti – visayīvisayasaṅghaṭṭanasamuppattiyā aññaphassato oḷārikopi paṭighasamphasso na rūpadhammā viya vibhūtākāro, tato nāmāyattagahaṇiyabhāvo nāmassevāti. Arūpatāya vātiādinā sāmaññato visesato ca paṭighasamphassassa upacāravasena nāmabhāvamāha. Pacchimapurimānanti 『『nāmañca rūpañcā』』ti imaṃ anupubbiṃ sandhāya vuttaṃ. Satipi rūpassātiādinā nāmavohārahetuṃ anaññasādhāraṇaṃ nibbānassa adhipatipaccayabhāvaṃ eva vibhāveti, yato ariyānaṃ aññavisayavinissaṭaṃ ninnapoṇapabbhārabhāvena asaṅkhatadhātuyaṃ eva cittaṃ pavattatīti.

1. Vaṭṭasmiṃ ādīnavapaṭicchādanato tadassādanābhinandanato ca vaṭṭassa mūlaṃ padhānakāraṇanti vaṭṭamūlaṃ.

我來 助你直譯這段巴利文： 在"言說撞擊世間耳"等中,應見依可聞聲音的力量,作為其境的言說等以撞擊可聞性的方式而說。或者聲音本身在那裡因與言說等相伴而如是說。因為不能說一切處的教說都是單一味。如是在某處樂說為苦,樂受也說為苦,苦說為樂,苦也說為樂。如是所說的二種施設作為增語等文的義在註釋書中已說。這是依主張有離有為無為的所知差別者而作的決定。 1316. 雖他人以共相等作名的也有作名性,但因不待他而更為適合此處作名自性,以最勝限度為作名義而意趣,故說"不待他"等。因非自性性及僅偶爾轉起故無作名自性性,此為意趣。說"自性成就性"是說受等有受等作名法性。若受等因不由他造作而以自名而轉起,故化生名以作名義而為名,如是則地等也將成為名,否則就不能以地等為例。考慮到這個質問而說"以地等為例"等。因為譬喻是依部分共性而如所欲,非依一切共性。即使如此,若受等因自性成就名性而為名,則地等也必定為名,故說"因確立"等。由此顯示:受等中名詞的轉起有某因,雖其他法也具有彼因,如牛字對雞等有情聚,但名字因確立而轉起于受等。如是在許多經文處可見唯彼等的名言說。說不成名性是因為毛、瓶等得另外名。以譬喻性以"實非"等顯示此義。雖然因無法分解聚合等密集性,在受等非色法中也以團塊相而執取,但那是大多依增益義門以一法方式,非以聚合方式,故說"無以他法"。 能顯所顯性即是境有境性。增語觸即意觸。因無名不能執取故顯著,故以譬喻性而說。由說"如增語觸",意觸等類才是名,非對觸等類,為遣除此疑慮而說"對觸也"等。其中五識相應觸為對觸。"也"字表示推測。此說:雖因境有境相撞而生而較他觸粗顯的對觸也不如色法那樣顯著行相,故依名而可執取性唯屬於名。以"因無色性"等從總別說對觸的假名性。"后前"是說"名與色"這個次第。以"雖色"等唯顯示涅槃的增上緣性是名言說因的不共,由此聖者的心離其他境而以傾向、趣向、臨入的方式唯于無為界而轉。 1318. 因遮蔽輪迴過患及愛味歡喜輪迴,故為輪迴的根本主因,即輪迴根。

1320.Ekekasmiṃ rūpādike yathābhiniviṭṭhe vatthusmiṃ ahaṃmānādhāranimittataṃ kusalākusalatabbipākalokādhāratañca samāropetvā pavattaggahaṇaviseso. Yā kāci diṭṭhi nivisamānā dhammasabhāvaṃ aticcaparāmasanākāreneva nivisatīti vuttaṃ 『『parāmasantīti attho』』ti.

1. Cetanāppadhāno saṅkhārakkhandhoti katvā 『『yāya cetanāyā』』tiādi vuttaṃ.

1333.Dunnāmaṃ gārayhanāmaṃ. Anupasaṅkamantassātiādinā sevanabhajanānaṃ visesamāha.

1. Āpattiāpattivuṭṭhānaparicchedajānanūpāyadassanaṃ saha vatthunā saha kammavācāyādivacananti imamatthaṃ dassento 『『vatthuvītikkamato』』tiādimāha. 『『Āpattikusalatā āpattivuṭṭhānakusalatā』』ti (dha. sa. dukamātikā 119) hi vuttanti. Kāraṇajānanena phalaṃ suṭṭhu ñātaṃ hotīti taṃ dassetuṃ 『『āpattiyā vā』』tiādimāha.

1342.Tassāti manasikārakusalatāya.

1344.Anuppajjamānāneva anuppajjantāneva.

1348.Akaraṇena anādaravasenāti adhippāyo.

1350.Pheggurukkhassa sigguādikassa.

我來幫你直譯這段巴利文： 1320. 在每一色等所執著的事物上,投射我慢所依相及善不善、其異熟、世間所依性而有的特殊執取。任何見解在執著時都以超越法性的遍計行相而執著,故說"遍計執著的意思"。 1332. 因思是行蘊的主要,故說"以何思"等。 1333. 惡名即可責難的名。"不親近"等說明親近、結交的差別。 1336. 顯示"由於違犯事"等,是顯示這個意義:了知罪、罪的出離、區分的方便的顯示,連同事及羯磨語等的說。因說"善巧于罪、善巧于出罪"。由於了知因則果被善知,為顯示此而說"或由罪"等。 1342. "彼"即善巧作意。 1344. 不生起即不生起。 1348. 意思是由不作而不恭敬。 1350. 脆弱樹即辛格樹等。

1352.Cakkhundriyāsaṃvarassāti cakkhundriyāsaṃvaraṇassa. Asaṃvutacakkhundriyasseva hetūti cakkhudvārikassa abhijjhādianvāssavanassa taṃdvārikaviññāṇassa viya cakkhundriyaṃ padhānakāraṇaṃ. Sati hi asaṃvutatte cakkhundriyassa te te anvāssavantīti asaṃvariyamānacakkhundriyahetuko so asaṃvaro tathāvuttoti aṭṭhakathāya adhippāyaṃ dasseti. Idāni yathāvutte adhippāye ṭhatvā 『『yatvādhikaraṇanti hī』』tiādinā pāḷiyā yojanaṃ dasseti. Kassa cāti pakāraṃ pucchati, kathaṃvidhassa kathaṃsaṇṭhitassāti attho. Na hi sarūpe vutte puna sarūpapucchāya payojanaṃ atthi. Anvāssavanti abhijjhādayo. Tadupalakkhitanti anvāssavūpalakkhitaṃ cakkhundriyaṃ asaṃvutanti yojanā.

Yathāsambhavanti dussīlyāsaṃvaro manodvāravasena, sesāsaṃvaro chadvāravasena yojetabbo. Muṭṭhassaccādīnaṃ satipaṭipakkhākusaladhammādibhāvato siyā pañcadvāre uppatti, na tveva kāyikavācasikavītikkamabhūtassa dussīlyassa tattha uppatti pañcadvārikajavanānaṃ aviññattijanakattāti tameva yathāsambhavaṃ 『『na hi pañcadvāre』』tiādinā vivarati.

Yathā kinti yena pakārena javane uppajjamāno asaṃvaro 『『cakkhundriye asaṃvaro』』ti vuccati , taṃ nidassanaṃ kinti attho. Tatthāyaṃ pavattikkamo – pañcadvāre rūpādiārammaṇe āpāthagate niyamitādivasena kusalākusalajavane uppajjitvā bhavaṅgaṃ otiṇṇe manodvārikajavanaṃ taṃyevārammaṇaṃ katvā bhavaṅgaṃ otarati, puna tasmiṃyeva dvāre 『『itthipuriso』』tiādinā vavatthapetvā javanaṃ bhavaṅgaṃ otarati. Puna vāre pasādarajjanādivasena javanaṃ javati. Puna yadi taṃ ārammaṇaṃ āpāthaṃ āgacchati, taṃsadisameva pañcadvārādīsu javanaṃ tadā uppajjamānakaṃ sandhāya 『『evameva javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi agutta』』ntiādi vuttaṃ. Ayaṃ pana ukkaṭṭhanayo paricitārammaṇaṃ sandhāya vutto, aparicite antarantarā pañcadvāre uppajjitvā tadanurūpaṃ manodvārepi uppajjatīti. Dvārabhavaṅgādīnaṃ javanena sambandho ekasantatipariyāpannato daṭṭhabbo.

Sati dvārabhavaṅgādiketi paccayabhāvena purimanipphannaṃ javanakāle asantampi bhavaṅgādi cakkhādi viya phalanipphattiyā santaññeva nāmāti vuttaṃ. Na hi dharamānaṃyeva santanti vuccatīti. Bāhiraṃ viya katvāti paramatthato javanassa bāhirabhāve itarassa ca abbhantarabhāve asatipi 『『pabhassaramidaṃ , bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭha』』ntiādivacanato (a. ni.

我來 助你直譯這段巴利文： 1352. "眼根不防護"即對眼根的不防護。"唯眼根不防護的因"即如眼門的貪等隨流和眼門識,眼根是主要因。因為在眼根不防護時,彼等貪等隨流,故那不防護以不防護眼根為因而如是說,顯示註釋書的意趣。現在依如上所說的意趣,以"因為凡是"等顯示與經文的聯繫。"何者的"問何種情況,即問何種性質、何種狀態的意思。因為已說本性后再問本性是無用的。隨流者即貪等。"彼所表徵"即與隨流所表徵的眼根不防護的聯繫。 "隨宜"即惡戒不防護依意門,其餘不防護依六門應聯繫。因為忘念等是念的對治不善法等,故可能在五門生起,但身語違犯的惡戒在彼處不生起,因為五門速行不生表色,故以"實非五門"等說明此隨宜。 "如何"即速行生起時的不防護如何稱為"眼根不防護",此為舉例的意思。此中轉起次第是:在五門中色等所緣現前時,由決定等力而生善不善速行后入有分,意門速行以彼所緣后入有分,復于彼門中定為"女人、男人"等后速行入有分。複次以凈信、貪著等方式速行運轉。若彼所緣重現,則說"如是在速行生起惡戒等時,于彼不防護時門也不守護"等是關於彼時生起的類似五門等的速行。但這是就熟悉的所緣說的殊勝方式,對於不熟悉的,間或在五門生起后,相應地在意門也生起。應見門、有分等與速行的關係是由於屬於一相續。 "有門、有分等時"說在因緣性上前已產生的,在速行時雖不存在的有分等如眼等,因果的產生而名為有。因為不是隻說正持續的為有。"如作外"即雖然勝義上速行無外性而他無內性,但由於"諸比丘,此心本凈,但為客塵煩惱所染污"等說。

1.49) āgantukabhūtassa kadāci kadāci uppajjamānassa javanassa bāhirabhāvo tabbidhurasabhāvassa itarassa abbhantarabhāvo pariyāyato vuttoti dasseti. Asaṃvarahetubhāvāpattitoti dvārādīnaṃ asaṃvarahetubhāvāpajjanassa pākaṭabhāvaṃ sandhāyāha. Uppanne hi asaṃvare dvārādīnaṃ tassa hetubhāvo paññāyatīti. Dvārabhavaṅgādimūsananti dvārabhavaṅgādīsu mūsanaṃ. Yasmiñhi dvāre asaṃvaro uppajjati, so tattha dvārādīnaṃ saṃvarūpanissayabhāvaṃ upacchindantoyeva pavattatīti. Tenevāha 『『kusalabhaṇḍavināsana』』nti.

Ettha ca 『『cakkhunā rūpaṃ disvā』』tiādipāḷiyaṃ saṃvaro, saṃvaritabbaṃ, saṃvaraṇupāyo, yato ca so saṃvaro, yattha ca so saṃvaroti imaṃ pabhedaṃ dassetvā yojetabbā. Kathaṃ? 『『Rakkhati…pe… saṃvaraṃ āpajjatī』』ti etena saṃvaro vutto. Satiṃ paccuṭṭhapetīti ayañhettha atthoti. Cakkhādi saṃvaritabbaṃ. Na nimittaggāhī hoti nānubyañjanaggāhīti saṃvaraṇupāyo. 『『Yatvādhikaraṇa』』ntiādinā saṃvaraṇāvadhi. Rūpādayo saṃvaravisayoti. Kiñca paṭisaṅkhābhāvanābalasaṅgahitabhāvena duvidhopi indriyasaṃvaro? Tattha purimena visayesu ādīnavadassanaṃ, itarena ādīnavappahānaṃ. Tathā purimena pariyuṭṭhānappahānaṃ, itarena anusayappahānaṃ . Tathā purimo lokiyamaggasaṅgahito, dutiyo lokuttaramaggasaṅgahitoti ayampi viseso veditabbo.

1353.Davatthādiabhilāsoti davo eva attho payojananti davattho, so ādi yesaṃ te davatthādayo. Tesu, tesaṃ vā abhilāso, davo vā attho etassāti davattho, tadādiko davatthādi, ko pana soti āha 『『abhilāso』』ti. Āhāraparibhoge asantussanāti āhāraparibhoge atitti. Bahuno uḷārassa ca patthanāvasena pavattā bhiyyokamyatā asantussanāti evamettha attho yujjati.

我來幫你直譯這段巴利文： 1.49. 顯示由於有時有時生起的速行是客性,故方便說其為外性,與此相反性質的他者為內性。"成為不防護因"是說關於門等成為不防護因的顯著性而說。因為不防護生起時,門等成為其因才顯明。"破壞門、有分等"即對門、有分等的破壞。因為不防護在任何門生起,都斷絕彼處門等的防護所依性而轉起。故說"破壞善品"。 此中對"以眼見色"等聖典,應顯示防護、應防護、防護方便、由何防護、於何防護這些差別而聯繫。如何?"守護...乃至...進入防護"說此是防護。因為此中意思是"令念現前"。眼等是應防護。"不取相不取細相"是防護方便。"因為凡是"等是防護邊際。色等是防護境。又由攝於思擇修習力而有二種根防護,此中前者是見境過患,後者是斷除過患。如是前者斷除纏,後者斷除隨眠。如是前者攝於世間道,後者攝於出世間道,應知此差別。 1353. "戲論等欲求"即戲論為義即目的為戲論義,以此為開始者為戲論義等。于彼等中,或對彼等的欲求,或戲論是義者為戲論義,以此為開始為戲論義等,這是什麼?故說"欲求"。"于食不知足"即于食不滿足。此中意義應為:以希望多與勝而轉起的欲求更多即是不知足。

1. Majjanākārena pavatti mānassevāti katvā 『『mānova mānamado』』ti vuttaṃ. Tathā hi jātimadādayo 『『māno maññanā』』tiādinā mānabhāveneva vibhattāti. Khudā nāma kammajatejo. Taṃ pana abhutte bhutte ca uppajjatīti yaṃ tattha āmāsayasaṅkhātassa sarīradesassa pīḷanato vihiṃsāsaddavacanīyaṃ, tadeva dassetabbaṃ, itarañca nivattetabbanti abhuttapaccayā uppajjanakattena khudā visesitāti āha 『『khudāya visesana』』nti. Ye pana 『『kammajatejapaccayā dukkhā vedanā khudā』』ti vadanti, tesaṃ abhuttapaccayā uppajjanakāti visesanameva na yujjati. Satipi tasmiṃ bhūtatthakathane vihiṃsūparatipurāṇavedanāpaṭihananānaṃ visesābhāvo āpajjatīti purimoyevettha attho. Etāsaṃ ko visesoti abhuttapaccayā uppajjanakavedanā, bhuttapaccayā na uppajjanakavedanāti dvepi cetā vedanā yāvatā anāgatāyevāti adhippāyo. Satipi anāgatatte purimā uppannasadisī, itarā pana ataṃsadisī accantaṃ anuppannāvāti ayamettha viseso. Teneva 『『yathāpavattā』』ti purimāyaṃ vuttaṃ, itarattha ca 『『appavattā』』ti. Atha vā abhuttapaccayā uppajjanakavedanā pubbe katakammassa vipākattā purāṇavedanā nāma. Appaccavekkhaṇādiayuttaparibhogapaccayā paccavekkhaṇādiyuttaparibhogato āyatiṃ na uppajjissatīti bhuttapaccayā na uppajjanakavedanā navavedanā nāma. Vihiṃsānimittatā vihiṃsānibbattatā.

Yāpenti etenāti yāpanāti vuttassa sarīrayāpanakāraṇassa jīvitindriyassapiyāpanakāraṇanti imassa visesassadassanatthaṃ 『『jīvitindriyayāpanatthāyā』』ti vatvā na kevalaṃ jīvitindriyasseva yāpanakāraṇamāhāro, atha kho ṭhānādipavattiākāravisesayuttassa sakalasarīrassapi yāpanakāraṇanti taṃdīpanatthaṃ yātrāti vacananti yāpanā me bhavissatīti avisesena vuttanti dassento 『『catunnaṃ iriyāpathānaṃ avicchedasaṅkhātā yāpanā yātrā』』ti āha. Aṭṭhānayojanaaparibhogadupparibhogādivasena saddhādeyyassa vināsanaṃ saddhādeyyavinipātanaṃ. Yenāti gaṇabhojanalakkhaṇappattassa thūpīkatādikassa vā paṭiggahaṇena. Sāvajjaṃ sanindaṃ paribhogaṃ karotīti vā attho.

Iriyā…pe… vuttanti sukhaṃ pavattamānehi iriyāpathehi tesaṃ tathāpavattiyā kāraṇanti gahitattā viditattā yathāvuttabhuñjanapivanāni pubbakālakiriyābhāvena vuccamānāni iriyāpathakattukāni viya vuttānīti attho. Yathā hi 『『paññāya cassa disvā āsavā parikkhīṇā hontī』』ti (ma. ni. 1.271; 2.182) dassanassa khayahetutā, 『『ghataṃ pivitvā balaṃ bhavati, sīhaṃ disvā bhayaṃ bhavatī』』ti ca pānadassanānaṃ balabhayahetutā vuccati, evaṃ bhuñjanapivanānaṃ iriyāpathasukhappavattihetubhāvo vuttoti evamettha attho daṭṭhabbo. Sulabhānavajjabhāvo viya appabhāvopi paccayānaṃ paramasallekhavuttīnaṃ sukhavihārāya pariyattoti cīvarasenāsanānaṃ appabhāvukkaṃsānujānanavasena pavattāhi anantaragāthāhi idhāpi dhammasenāpatinā sukhavihārāya pariyatto appabhāvukkaṃso anuññātoti viññāyatīti 『『punapī』』tiādinā 『『bhutvānā』』ti pāṭhaṃ samatthayati.

1368.Satiādidhammāti satipaññāsamādhivīriyasammāvācādidhammā, ye chahi dukehi pariggahitā.

這裡是你所提供巴利文段落的中文直譯: 能顯示與所顯示的關係就是對象與認知對象的關係。增語觸是意觸。它因不能離名而取,故舉為明顯的例子。通過說"如增語觸",意思是隻有意觸及其種類才是名,而非五根觸及其種類,爲了消除這種疑慮而說"五根觸也"等。其中,伴隨五識的觸是五根觸。"也"字表示考慮。這是所說的含義 - 雖然五根觸因對象與認知對像相撞而生起,比其他觸更粗顯,但不像色法那樣有明顯相,因此唯名才有依名而可取性。通過"因無色性"等,從共相和別相兩方面說明五根觸以隱喻方式為名。"后前"指"名與色"這個次序。雖然色等,通過"雖然色"等顯示涅槃作為名言說因的不共增上緣性,由此聖者的心離其他對像而傾向、趨向、臻向于無為界。 1318. 因遮蔽輪迴的過患,喜愛其味著,故為輪迴的根本,主要原因,即輪迴之根。

1373.Paṭivijjhitabbehi paṭivedho vutto. Visayenapi hi visayī vuccati sahacarabhāvato. Yathā –

『『Uppādetvāna saṃvegaṃ, dukkhenassa ca hetunā;

Vaḍḍhayitvā sammasitvā, muttiyā maggamabravī』』ti

『『Saccapariyosāne』』ti ca.

Yathā dukkhādīnaṃ pariññādivasena pavattamānaṃ paṭivedhañāṇaṃ asammohato te avilometvā avirodhetvā pavattati nāma, evaṃ tadupanissayabhāvaṃ vipassanāñāṇampi yathābalaṃ te avilometvā pavattatīti catunnaṃ saccānaṃ anulomanti vuttanti dutiyo atthavikappo vutto. Ettha ca 『『catunnaṃ saccāna』』nti padaṃ vinā upacārena vuttaṃ, purimasmiṃ upacārenāti daṭṭhabbaṃ. Sammādiṭṭhippadhānattā vā sesamaggaṅgānaṃ maggasaccekadesassa paṭivedhassa anulomaṃ samudāyānulomaṃ vuttaṃ, catusaccekadesassa maggassa vā.

1380.Khayasamayeti khayasamūhe. 『『Kilesānaṃ khayavasena pavattadhammapuñje』』ti ca vadanti.

1. Aparibandhabhāvena nirāsaṅkā, ārammaṇe abhiratibhāvena ca pavatti adhimuccanaṭṭhoti āha 『『ani…pe… ttanaṭṭhenā』』ti.

2. Ariyamaggappavattiyā uttarakālaṃ pavattamānaṃ phalañāṇaṃ taṃtaṃmaggavajjhakilesānaṃ khayapariyosāne pavattattā 『『khīṇante ñāṇa』』nti vuttaṃ. Yasmā pana taṃ maggānantaraṃ uppajjati, tasmā maggena ṭhānaso khīṇesu kilesesu tesaṃ khīṇabhāvānantaraṃ pavattamānaṃ khīṇabhāvānaṃ paṭhamakāle pavattantipi vuccatīti dutiyo vikappo vutto.

Dukanikkhepakathāvaṇṇanā niṭṭhitā.

Nikkhepakaṇḍavaṇṇanā niṭṭhitā.

1. Aṭṭhakathākaṇḍaṃ

Tikaatthuddhāravaṇṇanā

1384.Nayagamananti nīyati, neti, nīyanti vā etenāti nayo, gammati etenāti gamanaṃ, nayova, nayassa vā gamanaṃ nayagamanaṃ. Gati eva vā gamanaṃ. Paṭhamena ādi-saddena abhidhammabhājanīyādisaṅgahāsaṅgahādiekakādisuddhikasacchi kaṭṭhādimūlamūlādikā pañcapakaraṇikā nayagati saṅgayhati. Anulomādīti pana paccanīyaanulomapaccanīyapaccanīyānulomapakārā ekamūlādippakārā ca. Ettha atthesu nicchitesūti etasmiṃ aṭṭhakathākaṇḍe cittuppādavasena bhūmantaravisesayogato sabbesaṃ mātikāpadānaṃ atthesu saṅkhepato vavatthāpitesu.

Pañhuddhārantiādīsu 『『siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya hetupaccayā』』tiādinā (paṭṭhā. 1.1.25) kusalapadaṃ ādiṃ katvā kusalākusalābyākatantā tisso kusalādikā, kusalābyākataakusalābyākatakusalākusalantā tisso, kusalākusalābyākatantā ekāti kusalādikā satta pucchā, tathā akusalādikā, abyākatādikā, kusalābyākatādikā, akusalābyākatādikā, kusalākusalādikā, kusalākusalābyākatādikāti sattannaṃ sattakānaṃ vasena dhammānulome kusalattikaṃ nissāya hetupaccaye ekūnapaññāsa pucchā, tathā sesapaccayesu sesatikesu dhammapaccanīyādīsu ca. Taṃ sandhāya 『『ekūnapaññāsāya ekūnapaññāsāyā』』ti vuttaṃ. 『『Siyā hetuṃ dhammaṃ paṭicca hetudhammo uppajjeyya hetupaccayā』』tiādinā (paṭṭhā. 3.

我來幫你直譯這段巴利文： 1373. 以所應通達而說通達。因為因相伴性,所緣也稱為能緣。如: "生起厭離后, 以苦及其因, 增長后觀察, 說解脫之道" 及"在諦的終點"。 如通達智依遍知等方式對苦等轉起時,因不迷惑而不違背、不相違地轉起,如是其助緣的觀智也隨力不違背彼等而轉起,故說為四諦的隨順,如是說第二解釋。此中"四諦"一詞,前者用譬喻說,後者不用譬喻,應如是見。或因正見為主,余道支的道諦一分的通達的隨順說為總隨順,或四諦一分的道的。 1380. "滅時"即滅聚。也說"依煩惱滅而轉起的法聚"。 1381. 因無障礙而無疑慮,因喜樂所緣而轉起為勝解義,故說"依...無疑慮"等。 1382. 聖道轉起后時轉起的果智,因在所斷煩惱滅盡終點轉起,故說"盡邊智"。又因它在道之後生起,故在道立即斷盡煩惱時,在彼等斷盡后立即轉起,故說在斷盡的最初時轉起,如是說第二解釋。 二法安立論註釋終。 安立品註釋終。 4. 註釋品 三法義釋註釋 1384. "理趣行"即被引導、引導、被引導者為理,以此行為行,即是理,或理的行為理趣行。或行即是趣。以第一個"等"字攝阿毗達摘分別等、攝不攝等、一法等、純等、現證等、根本等、本末等五論的理趣。"順等"即逆、順逆、逆順種類及一根等種類。此中"義決定"即在此註釋品中依心生起、依地差別相應而略為確定一切論母句的義。 在"問釋"等中,"或依因緣依善法而生善法"等,以善為首有善-不善-無記等三,善-無記、不善-無記、善-不善等三,善-不善-無記等一,如是以善為首有七問,如是以不善為首等,以無記為首等,以善-無記為首等,以不善-無記為首等,以善-不善為首等,以善-不善-無記為首等,依七個七的方式,在法順中依善三法依因緣有四十九問,如是在余緣、餘三法、法逆等中也一樣。關於此說"四十九四十九"。"或依因緣依因法生因法"等。

1.1) 『『hetuṃ paṭicca hetu, hetuṃ paṭicca nahetu, hetuṃ paṭicca hetu ca nahetu ca. Nahetuṃ paṭicca nahetu, nahetuṃ paṭicca hetu, nahetuṃ paṭicca hetu ca nahetu ca. Hetuñca nahetuñca paṭicca hetu, hetuñca nahetuñca paṭicca nahetu, hetuñca nahetuñca paṭicca hetu ca nahetu cā』』ti ekekasmiṃ duke hetupaccayādīsu ekamekasmiṃ paccaye nava nava pucchā honti. Tā sandhāya 『『navasu navasu pañhesū』』ti vuttaṃ.

Labbhamānassāti kusalattike tāva paṭiccavāre hetupaccaye 『『kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati hetupaccayā, kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā』』tiādinā (paṭṭhā. 1.1.53) kusalena kusalaṃ, kusalena abyākataṃ, kusalena kusalābyākataṃ, akusalena akusalaṃ, akusalena abyākataṃ, akusalena akusalābyākataṃ, abyākatena abyākataṃ, kusalābyākatena abyākataṃ, akusalābyākatena abyākatanti navannaṃ navannaṃ pañhānaṃ atthato sambhavantassa pañhassa vissajjanavasena uddharaṇaṃ, tathā sesapaccayavārattikādīsu. Tesuyevāti yathāvuttesu eva pañhesu atthasambhavato yathāvibhattānaṃ pañhavissajjanānaṃ 『『hetuyā navā』』tiādinā gaṇanāṭhapanaṃ. Pasaṭe dhammeti yathā heṭṭhā kaṇḍadvaye 『『yasmiṃ samaye kāmāvacaraṃ kusalaṃ citta』』ntiādinā (dha. sa. 1) vippakiṇṇe muttapupphe viya phassādayo dhamme. Avisiṭṭhaniddeso sāmaññaniddeso. Viññātadhammassa puggalassāti adhippāyo.

Yadi cittuppādarūpakaṇḍesu catubhūmicittuppādādivasena viññātadhammassa atthuddhāradesanā āraddhā, evaṃ sante idha kasmā kusalattikaniddeso vuttoti āha 『『yadipi kusalattikavitthāro』』tiādi. Dhammavisesanabhāvatoti 『『dhammā』』ti padassa padhānabhāvaṃ dasseti. Ato hi tadabhidheyyā pucchitabbā jātā. Viññātāhīti bhūmīnaṃ visesanalakkhaṇayogamāha. Ettha padhānanti kiñcāpi uddese kusalapadena dhammā visesitabbā, 『『catūsu bhūmīsu kusala』』nti imasmiṃ pana niddese bhūmīhi visesitabbattā kusalapadaṃ padhānanti visesanabhāvena vacanicchāya abhāvato satipi visesitabbadhammānaṃ kāmāvacarādiphassādibhede tadanapekkhaṃ anavajjasukhavipākatāsaṅkhātaṃ attano kusalākārameva gahetvā pavattamānattā 『『ekattameva upādāya pavattatī』』ti vuttaṃ. Sabbepi hi kusalā dhammā anavajjasukhavipākatāya ekasabhāvāyevāti.

我來幫你直譯這段巴利文： 1.1. "依因法生因法、依因法生非因法、依因法生因法及非因法。依非因法生非因法、依非因法生因法、依非因法生因法及非因法。依因法及非因法生因法、依因法及非因法生非因法、依因法及非因法生因法及非因法",如是在每一對中,因緣等每一緣有九九問。關於此說"在九九問中"。 "所得"即在善三法中,緣起分的因緣中,"依因緣依善法生善法,依一善蘊生三蘊"等,以善生善,以善生無記,以善生善及無記,以不善生不善,以不善生無記,以不善生不善及無記,以無記生無記,以善無記生無記,以不善無記生無記,如是九九問義上可能的問題的解答的列舉,如是在余緣分三法等中。"在彼等中"即在如上所說的問題中,由於義可能而如分別的問題解答的"因九"等數目安立。"散佈法"即如下二品中"何時欲界善心"等如撒散花朵般的觸等諸法。無差別說為共相說。意為對已知法的人。 若在心生品色品中依四地心生等為已知法者的義釋教說已開始,如是此處為何說善三法釋?故說"雖然善三法廣說"等。"為法的特性"即顯示"法"字為主要。因此所表示者成為應問。"已知"即說地的特相結合。"此中主要"即雖然在列舉中以善詞修飾法,但在"四地中善"這個解釋中應以地修飾,故善詞為主要,因為沒有以修飾方式說的意欲,雖有應修飾法的欲界等觸等差別,但不顧及彼而只取自己無過失樂報性的善相而轉起,故說"依一性而轉起"。因為一切善法以無過失樂報性而為一自性。

1385.Yathāyogaṃ yojetabbanti catūhi bhūmīhi ādhārabhūtāhi visesetvā samayaphassādibhedaṃ anāmasitvā vipākabhāvena ekattaṃ netvā 『『catūsu bhūmīsu vipāko』』ti vuttanti yojetabbaṃ. Esa nayo 『『tīsu bhūmīsu kiriyābyākata』』ntiādīsupi.

Uppajjatietthāti uppādo, cetasikā. Te hi cittassa sabbathāpi nissayādipaccayabhāvato ettha ca uppattiyā ādhārabhāvena apekkhitā. Yathā ca cetasikā cittassa, evaṃ cittampi cetasikānaṃ nissayādipaccayabhāvato ādhārabhāvena vattabbataṃ arahatīti yathāvuttaṃ uppādasaddābhidheyyataṃ na vinivattati. Idaṃ vuttaṃ hoti – 『『cittuppādo』』ti ettha uppādassa visesanabhāvena pavattamānampi cittaṃ attani yathāvuttauppādaatthasambhavato apariccattavisesitabbabhāvameva hutvā tassa visesanabhāvaṃ paṭipajjatīti. Yadāha 『『avayavena samudāyopalakkhaṇavasena attho sambhavatī』』ti. Cittasamānagatikassa idha cittaggahaṇena gahetabbatāya 『『dvepañcaviññāṇānī』』ti nidassanena vakkhamānattā 『『citta…pe… gahaṇaṃ kata』』nti vuttaṃ. Tattha aññassāti rūpassa.

我來幫你直譯這段巴利文： 1385. "應如理聯繫"即以作為所依的四地差別,不觸及時、觸等差別,以異熟性導向一性而說"四地中異熟",應如是聯繫。這個方法在"三地中唯作無記"等中也一樣。 "於此生起"為生起,即心所。因為彼等對心在一切方面都是所依等緣,而且在此生起時需要所依。如心所對心,如是心對心所也因是所依等緣,應說為所依,故不排除如上所說的生起詞所表示的意義。這裡是說 - 在"心生"中,雖然心以修飾生起的方式轉起,但因自身有如上所說的生起義可能,成為不捨修飾性而轉入其修飾性。如說"以部分表徵總體方式義可能"。因為與心同趣者在此應以心攝取,故以"二五識"為例將要說,故說"已作心...等的攝取"。此中"其他"即色。

1420.Pañcadvāre vattabbameva natthi ekantaparittārammaṇattā pañcadvārikacittānaṃ. Iṭṭhāniṭṭhārammaṇānubhavananti vipākassa pakappetvā ārammaṇaggahaṇābhāvamāha. Tato kammānurūpaṃ pavattamāno vipāko parittakammavipākatāya parittārammaṇeyeva pavattitumarahati, na mahaggatappamāṇārammaṇeti adhippāyo. Samādhippadhānassapi kassaci kammassa appanāappattassa ekantena sadisavipākatāabhāvato 『『appanāppattassā』』ti kammaṃ visesitaṃ. Vaṇṇalakkhaṇādiṃ aggahetvā lokasaññānurodheneva gahite pathavādike parikammasaññāya samuppāditattā paṭibhāganimittasaṅkhātaṃ saññāvasaṃ ārammaṇaṃ assāti saññāvasārammaṇaṃ. Tādisenevāti samādhippadhānatāya appanāppattīhi viya saññāvasārammaṇatāya ca nibbiseseneva. Sopīti pi-saddo sampiṇḍanattho. Tenetaṃ dasseti 『『attano kammassa samānabhūmikadhammārammaṇatāya viya tassa ārammaṇārammaṇatāyapi vipāko kammānurūpoyeva nāma hotī』』ti.

Yadi evaṃ kasmā mahaggatappamāṇārammaṇassa parittakammassa vipāko tadārammaṇārammaṇo na hotīti? Appanāppattakammavipākassa viya tassa kammārammaṇārammaṇatāya niyamābhāvato kammānurūpatāya ca anekarūpattā. Yathā attano kammasadisassa mahaggatajavanassa parittārammaṇassapi tadārammaṇaṃ nānubandhakaṃ paricayābhāvato, evaṃ attano kammassa nimittabhūtepi tassa sahakārīkāraṇāhi apariyādinne mahaggatappamāṇe ārammaṇe paricayābhāvato parittavipāko na pavattati, kammanimittārammaṇo pana jāyamāno paritteneva tena hotīti āha 『『paṭisandhiādibhūto』』tiādi. Yasmā panātiādinā pāḷiyāva yathāvuttamatthaṃ nicchinoti. Nānākkhaṇikakammapaccayo hi ettha adhippeto paccayapaccayuppannānaṃ bhinnārammaṇatāya vuttattā. Na cātiādinā parittavipākā eva idha paccayuppannabhāvena vuttāti dasseti. Idhāti imasmiṃ atthuddhārakaṇḍe.

Sativepullappattānaṃ sativirahitassa kāyakammassa sambhavaṃ dassetuṃ 『『vāsanāvasenā』』ti vuttaṃ. Avītarāgānaṃ aparittepi katthaci ārammaṇe siyā cetaso uppilāvitattanti 『『kilesavirahe』』ti visesetvā vuttaṃ. Ādarākaraṇavasenevāti ādarākaraṇamattavasenevāti visesanivattiattho eva-saddo tameva nivattetabbaṃ visesaṃ dasseti, nāññathā. Kosajjādīti ādi-saddena dosādayo saṅgaṇhāti. Ādarākaraṇaṃ nirussukkatā evāti ādaraṃ karontā nirussukkabhāveneva na honti, na pana ādaraṃ na karontiyevāti daṭṭhabbaṃ. Ekacce pana 『『akammaññasarīratāya aññavihitatāya ca khīṇāsavānaṃ asakkaccadānādipavatti na anādaravasenā』』ti vadanti.

我來 助你直譯這段巴利文： 1420. 對五門沒有什麼可說的,因為五門心一定是有限所緣。"經驗可意不可意所緣"說明異熟無分別取所緣。由此意為依業而轉起的異熟因有限業異熟性而只應在有限所緣中轉起,不在廣大無量所緣中。即使以定為主的某些業,因未到達安止而必定無相似異熟,故以"達到安止"修飾業。不取色相等而僅隨世間想而取地等,因由預備想生起故所緣是稱為似相的想力所生,故為想力所緣。"如是"即以定為主達到安止和想力所緣而無差別。"也"字為總括義。由此顯示:"異熟依自業同地法所緣性和彼所緣所緣性而名為隨順業"。 如果這樣,為何廣大無量所緣的有限業的異熟不成為彼所緣所緣?因為不像達到安止業的異熟那樣定於業所緣所緣性,且隨順業性有多種形態。如同隨順自業的廣大速行即使是有限所緣也不隨後生彼所緣因無熟習,如是對自業的因相即使是俱有因未盡的廣大無量所緣,因無熟習故有限異熟不轉起,但生為業因相所緣時則只以有限為之,故說"結生等"等。以"因為"等以經文決定如上所說義。因為此處意為異時業緣,由說緣與所緣有不同所緣性。以"而非"等顯示此處只說有限異熟為所緣。"此處"即此義釋品中。 為顯示具足念者有無念的身業可能而說"以習氣力"。無離貪者即使在非有限所緣處也可能有心浮動,故特別說"離煩惱"。"唯以作意力"中"唯"字義為遮除特殊,顯示所遮除的特殊即是彼,非其他。"懈怠等"中"等"字攝取瞋等。應知作意即是無營為性,作意者唯以無營為性而非不作意。有些人說:"阿羅漢由身不適業和他緣性而有不恭敬佈施等轉起,非由不作意"。

1421.Atipaguṇānanti subhāvitānaṃ suṭṭhutaraṃ vasippattānaṃ. Evaṃ paguṇajjhānesupi pavatti hoti tattha vicāraṇussāhassa mandabhāvatoti adhippāyo. Pubbe dassitanti 『『tīṇi lakkhaṇānīti ahanti vā』』tiādinā pubbe dassitaṃ. 『『Avijjamāno aparamatthabhāvato, vijjamāno ca lokasaṅketasiddhiyā sammutisaccabhāvato attho arīyati cittena gammati ñāyatī』』ti ācariyā vadanti. Yato tabbisayā cittuppādā navattabbaṃ ārammaṇaṃ etesanti navattabbārammaṇāti aññapadatthasamāsavasena vuccanti. Ayaṃ pana vādo hevatthikavādo viya hotīti tassa accantaṃ avijjamānataṃ maññanto ito ca aññathā avijjamānapaññattiṃ dassetuṃ 『『sammutisacce panā』』tiādimāha. Kathaṃ pana tassa accantamavijjamānatte tabbisayānaṃ dhammānaṃ pavatti navattabbārammaṇabhāvo cāti āha 『『avijjamānampī』』tiādi. Parittādiārammaṇāti na vattabbāti vuttāti parittādayo viya tassa visuṃ vavatthitabhāvaṃ nisedheti.

Vikkhipanaṃ nānārammaṇesu cittassa pavattanaṃ. Anavaṭṭhānaṃ ekasmiṃyeva pavattituṃ appadānaṃ. Dutiyādimaggapurecārikaṃ phalasamāpattipurecārikañca kāmāvacarañāṇaṃ nibbānārammaṇatāya lokuttaracittassa āvajjanaṭṭhāniyatāya ca paṭhamamaggapurecārikañāṇena samānanti katvā vuttaṃ 『『gotrabhuvodāne gotrabhūti gahetvā』』ti.

Sabbatthapādakanti nipphādetabbe, payojane vā bhummaṃ 『『cetaso avūpasame』』tiādīsu viya. Tena sabbesu vipassanādīsu nipphādetabbesūti attho. Tenevāha 『『sabbesū』』tiādi. Atītaṃsañāṇassa kāmāvacarattā iddhividhādīsu tassa aggahaṇaṃ daṭṭhabbaṃ. Tassa pana atītasattadivasato heṭṭhā yāva paccuppannapaṭisandhi, tāva visayoti vadanti. Atītasattadivasesupi khandhapaṭibaddhānaṃ tassa visayabhāvo yutto viya dissati.

Pādakajjhānacittaṃ parikammehi gahetvāti pādakajjhānaṃ samāpajjitvā vuṭṭhāya 『『idaṃ cittaṃ viya ayaṃ kāyo sīghagamano hotū』』ti pubbabhāgaparikammehi rūpakāyassa viya pādakajjhānacittassapi gahetabbataṃ sandhāya vuttaṃ. Idaṃ pana adhiṭṭhānaṃ evaṃ pavattatīti veditabbaṃ. Adhippetaṭṭhānapāpuṇanatthaṃ gantukāmataṃ purakkhatvā pādakajjhānaṃ samāpajjitvā vuṭṭhāya 『『idaṃ cittaṃ viya ayaṃ kāyo sīghagamano hotū』』ti karajakāyārammaṇaṃ parikammaṃ katvā bhavaṅgaṃ otaritvā vuṭṭhāya pādakajjhānaṃ samāpajjitvā puna bhavaṅge otiṇṇe manodvārāvajjanaṃ rūpakāyaṃ ārammaṇaṃ katvā uppajjati anulomāni ca. Tato adhiṭṭhānacittampi tamevārammaṇaṃ katvā uppajjati. Tassānubhāvena yathādhippetaṭṭhānaṃ gatoyeva hoti. Evaṃ adissamānena kāyena gacchanto panāyaṃ kiṃ tassa adhiṭṭhānacittassa uppādakkhaṇe gacchati, udāhu ṭhitikkhaṇe bhaṅgakkhaṇe vāti? Tīsu khaṇesu gacchatīti icchanti. Citteti pādakajjhānacitte. Samodahatīti cittānugatikaṃ cittaṃ viya sīghagamanaṃ karotīti attho. Yathā hi cittaṃ icchitakkhaṇe atidūrepi visayaṃ ārabbha pavattati, evaṃ rūpakāyassapi lahuparivattibhāvāpādanaṃ cittavasena kāyapariṇāmanaṃ. Na cettha rūpadhammānaṃ dandhaparivattibhāvato ekacittakkhaṇena desantaruppatti na yujjatīti vattabbā adhiṭṭhānacittena rūpakāyassa lahuparivattibhāvassa āpāditattā. Tenevāha 『『cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṃ gacchatī』』ti (visuddhi.

我來幫你直譯這段巴利文： 1421. "極熟練"即修習良好、最為自在。即使在如是熟練禪定中也有轉起,因為彼處觀察精進微弱之意。"前已顯示"即如"三相即我"等前已顯示。諸師說:"因無勝義故為不存在,因世間施設成就故為存在,此義為心所了知、所知"。由此有此所緣的心生稱為"不可說所緣",以依他詞義複合詞方式說。此說似如空無義說,認為其完全不存在,為顯示從此及其他方面不存在施設而說"但在世俗諦"等。如何是其完全不存在而有緣此諸法的轉起和不可說所緣性?故說"雖不存在"等。說"有限等所緣不可說",否定如有限等彼有別立性。 散亂是心於種種所緣轉起。不安住是不許在一處轉起。第二等道前行和果定前行的欲界智,因緣涅槃和為出世間心的轉向處故,與初道前行智相同,故說"種姓、清凈取為種姓"。 "一切處為基"是處格,如在"心不寂靜"等。由此意為在一切應成就的觀等中。故說"一切"等。應知過去分智因是欲界故不攝在神通等中。說其境從過去七日以下乃至現在結生。似乎也應以過去七日中與蘊相關者為其境。 "以基礎禪那心以預備取"是說入基礎禪那出已,"愿此身如此心速行",關於像色身一樣預備階段基礎禪那心也應取。應知此決意如是轉起:以欲到達所期望處為先,入基礎禪那出已,"愿此身如此心速行",以所生身為所緣作預備,入有分出已,入基礎禪那,再入有分時,意門轉向以色身為所緣而生起及順觀。然後決意心也以彼為所緣而生起。以其威力即到所期望處。如是以不可見身行時,是在其決意心生起剎那行、住剎那行,還是滅剎那行?認為在三剎那中行。"心"即基礎禪那心。"等同"即如隨心而行的心般令速行之意。如心在所欲剎那緣極遠境而轉起,如是色身也依心成輕轉變性,為依心而身變化。此中不應說由色法緩慢轉變性故一心剎那不應生於他處,因為決意心令色身成輕轉變性。故說"以心決意身、入樂想與輕想,以不可見身往梵世"。

2.397). Acinteyyo hi iddhimantānaṃ iddhivisayoti.

Cittasantānaṃrūpakāye samodahitanti yattakehi cittehi dissamānena kāyena yathādhippetaṭṭhānappatti, tattakānaṃ cittānaṃ pabandhassa dandhagamanakaraṇato imassa adhiṭṭhānassa karajakāye āropitaṃ tadanuguṇanti attho. Idampi adhiṭṭhānapādakajjhānaṃ samāpajjitvā vuṭṭhāya 『『ayaṃ kāyo viya idaṃ cittaṃ dandhagamanaṃ hotū』』ti samāpajjitvā vuṭṭhitajjhānacittārammaṇaṃ parikammaṃ katvā bhavaṅgaṃ otaritvā bhavaṅgato vuṭṭhāya pādakajjhānaṃ samāpajjitvā puna bhavaṅge otiṇṇe manodvārāvajjanaṃ pādakajjhānaṃ ārammaṇaṃ katvā uppajjati anulomāni ca. Tato adhiṭṭhānacittampi tamevārammaṇaṃ katvā uppajjati. Tassānubhāvena antarā pañcaviññāṇādīsu uppannesupi apatanto icchitaṭṭhānaṃ gacchati. Evaṃ gacchanto ca sace icchati, pathavīkasiṇavasena ākāse maggaṃ nimminitvā padasā gacchati. Sace icchati, vāyokasiṇavasena vāyuṃ adhiṭṭhahitvā tūlapicu viya vāyunā gacchati. Apica gantukāmatāva ettha pamāṇaṃ. Sati hi gantukāmatāya evaṃ katādhiṭṭhāno adhiṭṭhānavegakkhittoveso issāsapakkhitto saro viya dissamāno gacchatīti. Tattha ākāse maggaṃ nimminitvā gacchanto vināpi abhiññāñāṇena pakatipathaviyaṃ viya gacchati. Teneva 『『padasā gacchatī』』ti vuttaṃ. Vāyuṃ adhiṭṭhahitvā gacchanto abhiññāñāṇasamuṭṭhitavāyodhātuparamparāya gacchati. Ubhayatthāpi antarā vanarāmaṇīyakādīni pekkhamāno āpāthagate sadde ca suṇamāno gacchatīti vadanti. Keci pana 『『adissamānena kāyena ekacittakkhaṇeneva icchitaṭṭhānagamane dissamānena kāyena padasā vāyunā ca gamane abhiññācittasamuṭṭhitakāyaviññattivipphārena gamana』』nti vadanti. Apare 『『abhiññācittassa viññattinibbattanakiccaṃ natthī』』ti vadanti.

Adhiṭṭhānadvayanti cittakāyavasena kāyacittapariṇāmanabhūtaṃ rūpakāyapādakajjhānacittārammaṇaṃ ubhayaṃ adhiṭṭhānaṃ. Taṃsampayuttāyāti yathāvuttaadhiṭṭhānadvayasampayuttāya. Sukhasaññālahusaññābhāvatoti sukhasaññālahusaññāsabbhāvato, tabbhāvaṃ āpajjanatoti attho. Sukhasaññāti cettha upekkhāsampayuttā saññā. Upekkhā hi 『『santaṃ sukha』』nti vuttā. Sāyeva ca saññā nīvaraṇehi ceva vitakkādīhi paccanīkehi ca vimuttattā 『『lahusaññā』』tipi veditabbā. Tāhi samokkantāhi rūpakāyopi tūlapicu viya sallahuko hoti. So evaṃ vātakkhittatūlapicunā viya sallahukena ekacittakkhaṇena adissamānena ca kāyena yathāruci gacchatīti.

『『Mutto vatamhi tāya anatthasaṃhitāya dukkarakārikāya, sādhu vatamhi sammāsambodhiṃ sambujjha』』nti (saṃ. ni. 1.137) pavattaṃ bhagavato cetoparivitakkamaññāya māro 『『amuttabhāvamassa karissāmī』』ti,

『『Tapokammā apakkamma, yaṃ na sujjhanti māṇavā;

Asuddho maññasi suddho, suddhimaggā aparaddho』』ti. (saṃ. ni.

我來 助你直譯這段巴利文： 2.397. 因為神通者的神通境界不可思議。 "心相續等同於色身"意為:以可見身到達所期望處需要多少心,那麼多心的相續令遲緩行走,此決意置於所生身而隨順於彼。此決意也是入基礎禪那出已,"愿此心如此身遲行",以所入出禪那心為所緣作預備,入有分出已出有分,入基礎禪那,再入有分時,意門轉向以基礎禪那為所緣而生起及順觀。然後決意心也以彼為所緣而生起。以其威力即使中間生起五識等也不墮落而往所欲處。如是行時,若欲,依地遍在虛空化作道路而步行。若欲,依風遍決意風而如棉絮隨風而行。又欲行為此處標準。因為有欲行時,如是作決意而被決意力拋擲者,如被射手射出的箭般可見而行。此中在虛空化作道路而行者,即使無神通智也如在平常地上行走。故說"步行"。決意風而行者以神通智所生風界相續而行。兩處皆說中間觀看林園等勝景,聽聞所聞聲音而行。有些人說:"以不可見身一心剎那即往所欲處,以可見身步行或風行是以神通心所生身表動擴充套件而行"。其他人說:"神通心無生表動作用"。 "二決意"即依心身而為身心變化的色身和基礎禪那心所緣兩種決意。"與彼相應"即與如上所說二決意相應。"樂想輕想性"即有樂想輕想,意為達到彼性。此中"樂想"是與舍相應的想。因為舍說為"寂靜樂"。彼想因解脫蓋及尋等對治故也應知為"輕想"。由彼等入已,色身也如棉絮般輕盈。如是以如被風吹的棉絮般輕盈、一心剎那、不可見的身隨意而行。 "我確已脫離那無益的難行苦行,善哉我已正等正覺"這是世尊的心念,魔知此心念后,"我將令他不解脫"而說: "離開苦行功德, 人們不能清凈, 不凈思為凈, 失離清凈道"。

1.137) –

Āhāti evamādiṃ sandhāya 『『mārādīnampi bhagavato cittajānanaṃ vutta』』nti vuttaṃ. Nibbānapaccavekkhaṇañca pubbenivāsānussatiñāṇena nibbānā…pe… ñātesu pavattatīti sambandho. Nibbānā…pe… ñātesūti idaṃ abhiññāñāṇassa parato pavattamānaṃ paccavekkhaṇaṃ abhiññāñāṇassa visaye viya abhiññāñāṇavisayavisayepi kadāci pavattituṃ arahatīti katvā vuttaṃ. Appamāṇārammaṇatanti appamāṇakhandhārammaṇatanti attho. Tasmāti yasmā pubbenivāsānussatiñāṇassa nibbānārammaṇabhāvadīpako koci pāṭho natthi, tasmā. Paccavekkhaṇakicce vuccamāneti ruḷhiṃ aggahetvā maggādīnaṃ atītānaṃ pati pati avekkhanaṃ anussaraṇaṃ paccavekkhaṇanti pubbenivāsānussatiñāṇassa kiccaṃyeva paccavekkhaṇanti vuccamāneti attho. Anuññātāti dissatīti 『『maggaphalanibbānapaccavekkhaṇato』』ti idameva sandhāya vuttaṃ. Ayañhettha attho – pubbenivāsānussatiñāṇena nibbānārammaṇe khandhe disvā 『『ime dhammā kiṃ nu kho ārabbha pavattā』』ti āvajjentassa pubbenivāsānussatiñāṇaṃ nibbānārammaṇe pavattatīti. Anāgataṃsañāṇepi eseva nayo.

Yadi evaṃ kasmā parittattike 『『appamāṇo dhammo mahaggatassa dhammassa ārammaṇapaccayena paccayo』』ti (paṭṭhā. 2.12.58) ettha 『『appamāṇā khandhā cetopariyañāṇassa pubbenivāsaanāgataṃsañāṇassa ārammaṇapaccayena paccayo』』ti ajjhattattike ca 『『bahiddhādhammo bahiddhādhammassa, bahiddhādhammo ajjhattassa dhammassa ārammaṇapaccayena paccayo』』ti etesaṃ vibhaṅgesu 『『bahiddhā khandhā iddhividhañāṇassa cetopariyapubbenivāsayathākammūpagaanāgataṃsaāvajjanāya ārammaṇapaccayena paccayo』』ti (paṭṭhā. 2.20.29) ettakameva vuttaṃ, na vuttaṃ nibbānanti. Cetopariyaiddhividhādiñāṇehi saha vuttattāti ce, evampi visuṃ vibhajitabbaṃ siyā. Na hi visuṃ vibhajanārahaṃ saha vibhajatīti? Na, avacanassa aññakāraṇattā. Yāni hi puthujjanānaṃ pubbenivāsaanāgataṃsañāṇāni, tesaṃ avisayo eva nibbānaṃ. Ariyānaṃ pana maggaphalapaccavekkhaṇehi sacchikatanibbānānaṃ imehi ñāṇehi paccakkhakaraṇe payojanaṃ natthīti sādhāraṇena iddhividhañāṇādīnaṃ gahitattā nibbānaṃ na vuttanti daṭṭhabbaṃ . Nibbattakkhandhajānanamāha, na nibbattakakkhandhajānanaṃ. Yathākammūpagañāṇakiccañhi tanti. Attho sambhavatīti idaṃ anāgataṃsañāṇassapi anibbānārammaṇataṃ sandhāya vuttaṃ.

如果這樣,為何廣大無量所緣的有限業的異熟不成為彼所緣所緣?因為像達到安止業的異熟一樣,它沒有業所緣所緣性的決定,而且隨順業性有多種形態。如同隨自業的廣大速行雖是有限所緣也不隨後起彼所緣,因無熟練;如是雖是自業的因相,但在輔助因未盡的廣大無量所緣中因無熟練,有限異熟不轉起,但生為業相所緣時卻是以有限而生。故說"結生等"等。以"因為"等以經文決定如上所說的義。這裡意指不同剎那業緣,因說緣和緣生有不同所緣。以"非"等顯示這裡只說有限異熟為緣生。"此中"即在這義釋品中。 為顯示具足念者無念的身業可能,故說"以習氣"。無貪者在非有限所緣中或有心浮動,故特別說"離煩惱"。"只依作意"中"只"字即排除特殊義,顯示所排除的特殊,不是其他。"懶惰等"以"等"字攝取嗔等。應知作意即是無精進性,非不作意。有些人說:"阿羅漢因身不適業或心散亂而不恭敬佈施等轉起,非不作意"。

1. Maggārammaṇattike yasmā cittuppādakaṇḍe bodhitesu cittuppādesu ekantato maggārammaṇāyeva keci natthi, maggārammaṇāyeva pana kadāci maggādhipatino honti, tasmā 『『katame dhammā maggārammaṇā』』ti ekameva pucchaṃ katvā tayopi koṭṭhāsā labbhamānavasena vibhattā. Iminā nayena paratopi evarūpesu ṭhānesu attho veditabbo. 『『Cittuppādā』』ti, 『『maggārammaṇā』』ti ca vuttadhammānaṃyeva maggahetukattābhāvaṃ sādhetuṃ 『『asahajātattā』』ti idaṃ hetuvacananti 『『asampayuttattāti attho』』ti vuttaṃ. Tenevāha 『『na hi arūpadhammāna』』ntiādi. 『『Aññadhammārammaṇakāle evā』』ti avadhāraṇassa aggahitattā garuṃ akatvā maggārammaṇakālepi maggādhipatibhāvena na vattabbāti ayampi attho aṭṭhakathāyaṃ pariggahitoyevāti daṭṭhabbaṃ. 『『Garuṃ katvā paccavekkhaṇakāle』』ti hi vuttattā garuṃ akatvā paccavekkhaṇakālepi atthi eva. Tadā ca maggādhipatibhāvena na vattabbā te dhammāti bhiyyopi siddhovāyamattho.

我來 助你直譯這段巴利文： 1429. 在道所緣三法中,因為在心生品中所顯示的諸心生中,某些不是一向以道為所緣,但有時以道為所緣者即是以道為增上,故只作"何法是道所緣"一問,依所得而分別三分。以此方法在後面類似處也應知此義。為證明說為"心生"和"道所緣"的諸法無道因性,說"因不俱生"這個因說,故說"意為不相應"。故說"因為對無色法"等。因為未取"唯在緣其他法時"這個限定,應知註釋書中也攝取即使不作重要而在緣道時也不說為道增上這個義。因為說"作重要而觀察時",所以不作重要而觀察時也有。那時這些法更不說為道增上,此義更加成立。

1434.Atītārammaṇāvāti uddhaṭaṃ, 『『atītārammaṇā』』ti pana aṭṭhakathāpāṭho bahūsu potthakesu dissati. Tasmāti yasmā paṭiccasamuppādavibhaṅgavaṇṇanāyaṃ (vibha. a. 227) 『『maraṇasamaye ñātakā 『ayaṃ, tāta, tavatthāya buddhapūjā karīyati, cittaṃ pasādehī』ti vatvā』』tiādinā pañcadvāre rūpādiārammaṇūpasaṃharaṇaṃ tattha tadārammaṇapariyosānānaṃ cuddasannaṃ cittānaṃ pavattiñca vatvā tasmiṃyeva ekacittakkhaṇaṭṭhitike ārammaṇe paṭisandhicittaṃ uppajjatīti paccuppannārammaṇabhāvaṃ paṭisandhiyā vakkhati, tasmāti attho. Dve bhavaṅgāni āvajjanaṃ maraṇassāsannabhāvena mandībhūtavegattā pañca javanāni dve tadārammaṇāni cuticittanti ekādasa cittakkhaṇā atītāti āha 『『pañcacittakkhaṇāvasiṭṭhāyuke』』ti. Itaratthāti aññatadārammaṇāya cutiyā. Idāni tameva 『『itaratthā』』ti saṅkhepato vuttamatthaṃ vitthārato dassetuṃ 『『yadā hī』』tiādimāha. Cutiyā tadārammaṇarahitattā paṭisandhiyā ca paccuppannārammaṇattā 『『rūpā…pe… jjantassā』』ti udāhaṭaṃ. Cha bhavaṅgāni paccuppannārammaṇāni honti, nava cittakkhaṇā atītāti sattacittakkhaṇāvasiṭṭhāyuke gatinimitte paṭisandhiyā pavattattāti daṭṭhabbaṃ.

Vijjamānamevakāyaṃ ārammaṇaṃ karotīti etena sukhalahusaññokkamanena paccuppannasseva bhūtupādāyarūpasaṅghātassa lahuparivattibhāvāpādanaṃ, na bhāvinoti dasseti.

Etthantareti apākaṭakālato paṭṭhāya yāva pākaṭakālo, etasmiṃ antare. Yasmā pana kassaci kiñci sīghaṃ pākaṭaṃ hoti, kassaci dandhaṃ, tasmā 『『ekadvesantativārā』』ti aniyametvā vuttaṃ. 『『Vacanasiliṭṭhatāvasena vutta』』nti eke, keci pana 『『etthantare pavattā rūpadhammā arūpadhammā ca paccuppannāti gahite eko santativāro hoti, taṃ pana dvidhā vibhajitvā apākaṭakālaṃ ādiṃ katvā yebhuyyena pākaṭakālato orabhāvo eko koṭṭhāso yebhuyyena pākaṭakālaṃ ādiṃ katvā yāva supākaṭakālo ekoti ete dve santativārā. Iminā nayena sesasantativārabhedāpi veditabbā. Tattha kālavasena sabbesaṃ samānabhāvaṃ aggahetvā dhammānaṃ sadisappavattivasena santatiparicchedo dīpitabbo』』ti vadanti. Kiñci kiñci kālaṃ sadisaṃ pavattamānāpi hi utucittādisamuṭṭhānā rūpadhammā santativārāti vuccanti. Yadāha 『『atiparittā』』tiādinā, arūpasantatipi cettha yathāvuttarūpasantatiparicchinnā saṅgahitāyevāti daṭṭhabbaṃ. Paccuppannesu dhammesu saṃhīratīti taṇhādiṭṭhīhi ākaḍḍhanīyaṭṭhānabhāvena vuttaṃ. 『『Yo cāvuso, mano ye ca dhammā』』ti visayivisayabhūtā ekabhavabhūtā ca ekasantatipariyāpannā dhammā vibhāgaṃ akatvā gayhamānā addhāpaccuppannaṃ hoti, sati pana vibhāgakaraṇe khaṇasantatipaccuppannatā labbhatīti āha 『『addhāpaccuppannaṃ hontaṃ etaṃ ubhayaṃ hotī』』ti.

我來幫你直譯這段巴利文： 1434. "以過去為所緣"是所引,但在許多手抄本中見到註釋書文為"以過去為所緣"。"是故"意為:因為在緣起分別註釋中將說"臨死時親屬說'孩子啊,為你做佛供養,請生凈信'"等,在五門中提示色等所緣,說彼所緣為最後的十四心的轉起,而在那一心剎那住的所緣中結生心生起,故將說結生是現在所緣。因臨死時速勢微弱故有兩個有分、一個轉向、五個速行、兩個彼所緣、死心,如是十一心剎那為過去,故說"餘五心剎那壽"。"在其他"即在其他彼所緣的死。現在為廣說以"在其他"略說之義而說"因為當"等。因死無彼所緣而結生是現在所緣,故引"色...生時"。應知六個有分是現在所緣,九個心剎那是過去,因結生在趣相中轉起時餘七心剎那壽。 "使現存身為所緣"以此顯示:以入樂輕想令現在的大種及所造色聚輕轉變性,非未來。 "此中間"即從不明顯時起至明顯時,在此間。因為對某人某事速疾明顯,對某人遲緩,故不確定說"一二三相續"。有些人說"依語言順暢性而說",有些人說"此中間轉起的色法無色法取為現在時是一相續,分為二分,以不明顯時為始,多分在明顯時之前為一分,多分以明顯時為始直到極明顯時為一分,此為二相續。以此方法應知余相續分別。此中不取時間上一切平等性,應依諸法相似轉起而說相續限定"。因為由溫度心等所生色法雖轉起相似一段時間,說為相續。如說"極少"等,此中無色相續也應知攝入如上所說色相續限定。"引向現在法"說為可為貪見所牽引處。"諸友,凡是意和諸法"不分別所緣能緣和同一有同一相續攝的諸法而取時成為時分現在,但有分別則得剎那相續現在,故說"此二者成為時分現在"。

Tassāti mahājanassa. Atītādivibhāgaṃ akatvāti āvajjanādīnaṃ samānākārappavattiyā upāyaṃ dasseti. Siddhaṃ hotīti khaṇapaccuppannārammaṇattepi parikammacetopariyañāṇānaṃ ayaṃ pāḷi suṭṭhu nītā hotīti attho. Atītattiko ca evaṃ abhinno hotīti evaṃ khaṇapaccuppanneyeva dhamme idha paccuppannoti gayhamāne aññapadasaṅgahitasseva anantarapaccayabhāvaṃ pakāsento atītattiko ca paṭṭhāne abhedato sammā atthassa uddhaṭattā avināsito hoti. Atha vā atītattikoti paṭṭhāne atītattikapāḷi, imāya atītattikapāḷiyā yathāvuttakāraṇatoyeva abhinno avisiṭṭho aññadatthu saṃsandati sametīti attho.

Yathāsambhavanti āvajjanāya anāgatārammaṇatā, javanānaṃ paccuppannātītārammaṇatā anāgatapaccuppannātītārammaṇatāti yojetabbaṃ. Nānārammaṇatā na siyā addhāvasena paccuppannārammaṇattāti adhippāyo. Ayañca attho ekissā javanavīthiyā ekasmiṃyeva citte pavattiyaṃ āvajjanādīnaṃ anāgatādiārammaṇatā sambhavatīti sambhavadassanavasena vuttoti yathādhippetassa abhiññācittassa khaṇapaccuppanne pavattiṃ yojetvā dassetuṃ 『『tenā』』tiādimāha. Tīṇīti 『『atītārammaṇo dhammo atītārammaṇassa dhammassa āsevanapaccayena paccayo, anāgatārammaṇo dhammo anāgatārammaṇassa dhammassa, paccuppannārammaṇo dhammo paccuppannārammaṇassa dhammassa āsevanapaccayena paccayo』』ti (paṭṭhā. 2.

我來幫你直譯這段巴利文： "彼"即大眾。"不作過去等分別"顯示轉向等相同行相轉起的方法。"成就"意為即使是剎那現在所緣,預備他心智的此經文也善巧引導。"過去三法如是無差別"即如是在此取剎那現在法為現在時,顯示攝入其他項中的等無間緣性,因為在發趣論中圓滿引導義而無差別而不壞。或者"過去三法"即發趣論中過去三法經文,因前述原因與此過去三法經文無差別、無異,完全調和一致之意。 "隨宜"應配合:轉向以未來為所緣,諸速行以現在過去為所緣和以未來現在過去為所緣。意為依時分現在為所緣故不應有異所緣性。此義是依顯示在一速行路一心的轉起中,轉向等可能以未來等為所緣而說,故為顯示配合所意趣神通心在剎那現在轉起而說"由此"等。"三"即"以過去為所緣法是以過去為所緣法的習行緣,以未來為所緣法是以未來為所緣法的,以現在為所緣法是以現在為所緣法的習行緣"。

19.34) padantarasaṅgahitadhammānapekkhā dhammā tīṇi pañhavissajjanānīti attho. Anāsevanaṃ natthīti āsevanalābhe sati yathādhammasāsane avacanassa kāraṇaṃ natthīti avacanena tattha itaresaṃ pañhānaṃ paṭisedho viññāyatīti adhippāyo.

Etassa vādassāti 『『āvajjanajavanānaṃ anāgatapaccuppannārammaṇattepi cetopariyañāṇaṃ siddha』』nti vādassa. Nissayabhāvoti atthasambhavato yathāvuttanayassa jotakabhāvo. Yanti cittaṃ. Tassāti āvajjanajavanānaṃ khaṇapaccuppannaniruddhārammaṇatāvacanassa. Ettha ca kālavisesaṃ āmasati, anāgatāyeva ca āvajjanā pavattatīti nayidaṃ yujjamānakaṃ. Atha 『『yaṃ imassa cittaṃ bhavissati, taṃ jānāmī』』ti ābhogaṃ karoti, evaṃ sati parikammābhiññācittānampi anāgatārammaṇattamevāti sabbattha āvajjanajavanānaṃ anāgatapaccuppannārammaṇatā na sijjhatīti āha 『『pavatti…pe… vuttattā』』ti. Dosāpattiyāti dosāpajjanena, dosāpattito vā. Rāsiekadesāvajjanapaṭivedheti yathārutavaseneva purimavādipakkhamāha, sampattasampattāvajjanajānaneti attanā niddhāritapakkhaṃ. Purimavādino nānujāneyyunti addhāsantatipaccuppannapadatthatā abhidhammamātikāyaṃ āgatapaccuppannapadassa natthīti adhippāye ṭhatvā nānujāneyyuṃ. Ettha ca satipi sabhāvabhede ākārabhedābhāvato ekattanayavasena āvajjanaparikammābhiññācittānaṃ nānārammaṇatādoso natthīti khaṇapaccuppannārammaṇatā cetopariyañāṇassa purimavādīnaṃ adhippāyavibhāvanamukhena dassitā. Aṭṭhakathāyaṃ pana 『『sabhāvabhede sati nānārammaṇatādosābhāvo natthi evāti ekasmiṃ eva citte addhāsantativasena paccuppannārammaṇatā vibhāvitā』』ti dvīsupi vādesu yaṃ yuttaṃ, taṃ vicāretvā gahetabbaṃ.

Tenevāti yasmā atītattike uppannattike ca cetopariyañāṇassa vattamānadhammārammaṇabhāvajotano pāṭho na dissati, teneva kāraṇena. Dvīsu ñāṇesūti pubbenivāsacetopariyañāṇesu . Kammamukhena gayhantīti satipi ārammaṇabhāve cattāro khandhā yathākammūpagañāṇena kammadvārena kusalākusalā icceva gayhanti, na pana vibhāgasoti dasseti. Lobhādisampayogavisesena duccaritabhāvo, alobhādisampayogavisesena ca sucaritabhāvo lakkhīyatīti duccaritasucaritāni vibhāventaṃ lobhādayopi vibhāvetiyeva nāma hotīti āha 『『duccarita…pe… bhāvanaṃ hotī』』ti.

我來 助你直譯這段巴利文： "三問答法"意為攝入其他項的諸法無關的諸法。"無習行"意為有得習行時依法教無說的原因,意趣是以不說顯示否定彼處其他諸問。 "此說"即"即使轉向速行以未來現在為所緣也成就他心智"之說。"依止性"即從義生起而為如上所說方法的顯示性。"彼"即心。"彼"即轉向速行以剎那現在已滅為所緣的說。此中接觸時間差別,而轉向只在未來轉起,此不相應。若作"我知此人將有何心"的作意,如是則預備神通心也以未來為所緣,故說"因說...轉起"以顯示轉向速行在一切處不成就以未來現在為所緣。"犯過"即以犯過,或從犯過。"聚一分轉向通達"以如聞方式說前論師之分,"現前現前轉向了知"是自己確定之分。前論師不應認同,因住于勝義現在現在法性是無阿毗達摩論母所說現在項之意。此中雖有自性差別,因無行相差別故依一性方式,轉向預備神通心無異所緣過失,顯示通過闡明前論師意趣而以剎那現在為所緣的他心智。但註釋書中說"有自性差別時無無異所緣過失,故在一心中依時分相續說以現在為所緣",兩說中應思擇取適當者。 "由此"即因為在過去三法和生起三法中不見顯示他心智以現法為所緣的經文,由此因。"二智"即宿住隨念和他心智。"由業方面取"雖有所緣性,顯示以隨業智由業門只取善不善四蘊,非以分別。以貪等相應差別標記惡行性,以無貪等相應差別標記善行性,分別善惡行即是分別貪等,故說"分別...成為"。

1. Asabhāvadhammassa 『『aha』』ntiādipaññattiyā ajjhattadhammupādānatāya siyā koci ajjhattapariyāyo, na pana sabhāvadhammassa asattasantāneva tassāti vuttaṃ 『『sabhāva…pe… ahonta』』nti. Tathā hi 『『attano khandhādīni paccavekkhantassā』』ti ettha 『『ajjhattārammaṇā』』ti padassa atthavivaraṇavasena 『『ajjhattaṃ gayhamānaṃ ahanti paññattiṃ ādi-saddena gaṇhātī』』ti vakkhati. Yadi evaṃ tassa ajjhattattikepi ajjhattabhāvo vattabbo siyā? Na, bahiddhābhāvassa viya ajjhattabhāvassapi ajjhattattike nippariyāyavasena adhippetattāti. Yadāha 『『asabhā…pe… na vutta』』nti. Ākiñcaññāyatanādīti ādi-saddena sāvajjanāni tassa purecārikaupacāracittāni tassa ārammaṇena pavattanakapaccavekkhaṇaassādanādicittāni ca saṅgaṇhāti.

Ākiñcaññāyatanaṃ taṃ-saddena ākaḍḍhitvā vadati, na pana taṃ sabbanti vuttaṃ, yañca tassa purecārikanti attho. Lesavacananti ekadesasāruppena samānārammaṇabhāvena ekadesasseva vacanaṃ. Lissati silissati ekadesena allīyatīti hi leso. Yesanti kāmāvacarakusalākusalamahākiriyāvajjanacittānaṃ kusalakiriyābhedassa rūpāvacaracatutthassa ca. Evaṃ upekkhāsahagataniddesādīsūti yesaṃ adukkhamasukhāya vedanāya sampayuttatā vuttā, tesu ekameva upekkhāsahagataniddesaṃ vatvā itaraṃ na vattabbaṃ siyāti attho. Ādi-saddena hetusampayuttakāmāvacarādiniddese saṅgaṇhāti. Tatthāpi hi parittasahetukādibhāvena vuttesu dhammesu ekameva vatvā itaraṃ na vattabbaṃ siyāti. Abhāvanāniṭṭhappavattiyāti abhāvanāniṭṭhappavattiyā abhāvanākārassa ukkaṃsappavattiyāti attho, abhāvassa vā ukkaṃsappavattiyā. Navattabbaṃ jātaṃ ajjhattārammaṇādibhāvenāti adhippāyo. Tānīti ākiñcaññāyatanena samānārammaṇāni āvajjanādīni. Yadi evaṃ 『『abhāvanāsāmaññe』』ti kasmā vuttaṃ. Na hi ākiñcaññāyatanārammaṇassa paccavekkhaṇaassādanādivasena pavattacittānaṃ abhāvanākārena pavatti atthīti? Na, abhāvetabbatāya adhippetattā. Na bhāvīyatīti hi abhāvanaṃ, na na bhāvetīti.

Gahaṇavisesanimmitānītiādīsu ayamadhippāyo – yadipi bhāvanāñāṇanimmitākāramattesu sabhāvato avijjamānesu visayesu yebhuyyena mahaggatā dhammā pavattanti, bahiddhākāraggahaṇavasena pana kasiṇādīnaṃ bahiddhābhāvoti tadārammaṇadhammā bahiddhārammaṇāti vuttaṃ. Kasiṇānañhi santānaṃ muñcitvā upaṭṭhānaṃ visesato vaḍḍhitakasiṇavasena viññāyati, paṭhamāruppaviññāṇābhāvassa pana na bahiddhākāro, nāpi ajjhattākāroti ubhayākāravidhure tasmiṃ anaññasādhāraṇena pavattiyākārena pavattamānaṃ ākiñcaññāyatanameva navattabbārammaṇaṃ vuttaṃ, na itare itarākārappavattitoti. Kāmāvacarakusalānanti nidassanamattaṃ daṭṭhabbaṃ.

Ākiñcaññāyatanavipākaṃ nevasaññānāsaññāyatanassa vipākādikassāti atthavasena vibhatti pariṇāmetabbā. Abhinīhārāsambhavatoti samāpatticittassa abhinīharaṇāsambhavato. Kusalameva vipākassa ārammaṇanti katvā 『『vipākassā』』tiādi vuttaṃ.

我來 助你直譯這段巴利文： 1435. 非自性法以"我"等施設而取內法,或有某些內的含義,但自性法無有情相續,故說"自性...非有"。如是在"觀察自己諸蘊等"中,將說作為解釋"內所緣"一詞的意思"取'我'等施設為內"。如果這樣,它在內三法中也應說內性?不,因為在內三法中無譬喻方式意指內性,如同外性。故說"非自性...不說"。"無所有處等"以"等"字攝取有轉向的它的前行、近行心,及以它的所緣轉起的觀察、受用等心。 說引"無所有處"以"彼"字,而非一切彼,還有彼的前行之義。"含義說"即以一分相似和同所緣性而說一分。因為"含義"是以一分相應。"彼等"即欲界善不善大唯作轉向心的善唯作差別和色界第四。"如是在舍俱說等"意為在說與不苦不樂受相應的諸法中,說一個舍俱說后不應說其他。以"等"字攝取因相應欲界等說。因為在彼中以有限無因等性所說諸法中,說一個后不應說其他。"以非修習極端轉起"意為以非修習極端行相的增上轉起,或以非有的增上轉起。意趣是成為不可說為內所緣等。"彼等"即與無所有處同所緣的轉向等。若如此,為何說"以修習共通"?因為無所有處所緣的觀察、受用等轉起心無以非修習行相轉起?不,因為意指應修習性。因為非修習是不被修習,非不修習。 在"取特別所化作"等中此是意趣—雖然大類法多在修習智所化作行相等自性不存在的境中轉起,但由取外行相故,遍等是外性,故說彼所緣法是外所緣。因為遍超越相續而現起特別依增大遍而了知,但第一無色識無性非外行相亦非內行相,故在彼離兩種行相中以不共他的轉起行相轉起的無所有處說為不可說所緣,其他不以其他行相轉起。應知"欲界善"只是舉例。 "無所有處異熟對非想非非想處的異熟等"應依義轉變語尾。"因無引發可能"即因等至心無引發可能。作"只有善是異熟的所緣"而說"對異熟"等。

Asabhāvadhammattepi bahiddhākārena gahaṇīyabhāvato kasiṇānaṃ bahiddhābhāvo viya ekantato idha ajjhattadhammupādānatāya ahanti paññattiyā siyā ajjhattabhāvoti vuttaṃ 『『ajjhatta』』ntiādi. 『『Khandhādīti ādi-saddena dhātuāyatanādi saṅgayhatī』』ti ca vadanti. Esa nayoti 『『arūpakkhandhe khandhāti gahetvā』』tiādikaṃ vaṇṇanānītiṃ āha. Paresaṃ khandhādiggahaṇeti paresaṃ khandhādīti imassa padassa kathane uccāraṇe. Sabbaṃ upādāpaññattiṃ āha ādisaddenāti sambandho.

Tikaatthuddhāravaṇṇanā niṭṭhitā.

Dukaatthuddhāravaṇṇanā

1473.Aññathāti vuttappakārassa dassane. Vuttappakārassa dassanato eva hi aṭṭhakathāyaṃ sasaṅkhārikānaṃ thinamiddhavirahe asaṅkhārikasadisī yojanā na dassitā. Bhavarāgādīsūti bhavarāgamūlikādīsu yojanāsu.

1511.Dveti uddhaccāvijjānīvaraṇāni. Tīṇīti kāmacchandabyāpādavicikicchāsu ekekena uddhaccāvijjānīvaraṇāni. Dve vā tīṇi vāti pāḷiyaṃ vā-saddassa luttaniddiṭṭhataṃ āha. Atha vā nipātasaddasannidhānepi nāmapadādīhi eva samuccayādiattho vuccati, na nipātapadehi tesaṃ avācakattāti antarenapi nipātapadaṃ ayamattho labbhati. Tathā vacanicchāya sambhavo eva hettha pamāṇanti pāḷiyaṃ 『『dve tīṇī』』ti vuttaṃ. Yatthasahuppattītiādinā 『『dve tīṇī』』ti lakkhaṇavacananti sabbasādhāraṇamatthamāha. Tathā hi 『『evañca katvā kilesagocchake cā』』ti vuttaṃ. Tassāyamadhippāyo – kilesadvayasahitasseva cittuppādassa abhāvepi pāḷiyaṃ dviggahaṇaṃ kataṃ, kilesānañca sambhavantānaṃ sabbesaṃ sarūpena gahaṇaṃ na katanti dve tayoti lakkhaṇakaraṇanti viññāyatīti.

Yadi sabbākusale uppajjanakassapi uddhaccassa eko eva cittuppādo visayabhāvena vuccati, avijjānīvaraṇassapi tathā vattabbanti adhippāyena 『『kasmā vutta』』ntiādinā codeti. Itaro uddhaccanīvaraṇasseva tathā vattabbataṃ avijjānīvaraṇassa tathā vattabbatābhāvañca dassetuṃ 『『suttante』』tiādimāha. Tattha suttante vuttesu pañcasu nīvaraṇesūti uddhaccasahagate uddhaccassa avijjānīvaraṇena nīvaraṇasahitataṃ āsaṅkitvā vuttaṃ. Nanu ca suttantepi 『『avijjānīvaraṇānaṃ sattāna』』ntiādīsu (saṃ. ni. 2.124) avijjā 『『nīvaraṇa』』nti vuttāti? Saccametaṃ, jhānaṅgānaṃ paṭipakkhabhāvena pana suttante bahulaṃ kāmacchandādayo pañceva nīvaraṇāni vuttānīti yebhuyyavuttivasena etaṃ vuttanti daṭṭhabbaṃ.

Keci pana 『『yathā nikkhepakaṇḍe kusalapaṭipakkhabhūtāni dubbalānipi nīvaraṇāni paṭṭhāne viya dassitāni. Tathā hi paṭṭhāne (paṭṭhā. 3.

我來幫你直譯這段巴利文： 雖是非自性法,因可以外行相取故,如遍的外性,此處由取內法而一向可能以"我"的施設有內性,故說"內"等。他們也說"蘊等"以"等"字攝取界處等。"此方法"說註釋方法即"取無色蘊為蘊"等。"在說他人蘊等取"即在說出他人蘊等此詞時。"以等字說一切所取施設"為相連。 三法義釋註釋竟。 二法義釋註釋 1473. "另外"即所說種類的顯示。因為由顯示所說種類,故註釋中不顯示有行在無昏沉睡眠時如無行的配合。"在有貪等"即在以有貪為根等的配合中。 1511. "二"即掉舉無明蓋。"三"即在欲貪、嗔恚、疑中,以一一與掉舉無明蓋。說經中"或"字的省略說。或者即使有不變詞在近處,也只由名詞等說合等義,不由不變詞說,因為它們無表義,故無不變詞也得此義。如是因為說欲的可能性即是此處的標準,故經中說"二三"。以"何處俱生"等說"二三"為標記說而說普遍義。如是說"如是作在煩惱聚中"。此中意趣是:雖無與二煩惱俱的心生,經中作二的取,而不作一切可能生起的煩惱自相的取,故了知作"二三"為標記。 若說一切不善中生起的掉舉只以一心生為境,則無明蓋也應如是說,以此意趣以"為何說"等質問。另一方只顯示掉舉蓋應如是說而無明蓋不應如是說而說"在經中"等。其中"在經中說五蓋中"是疑慮掉舉俱中的掉舉有無明蓋俱而說。然而經中不也說"被無明蓋覆的眾生"等中的無明為"蓋"嗎?此是真實,但經中多說欲貪等五蓋為禪支的對治,故應知此依多說而說。 有些人說:"如在安立品中顯示對治善的微弱蓋如在發趣論中。如是在發趣論中...

8.1) 『nīvaraṇaṃ dhammaṃ paṭicca nīvaraṇo dhammo uppajjati na purejātapaccayā. Arūpe kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇaṃ uddhaccanīvaraṇa』ntiādi vuttaṃ, na evaṃ aṭṭhakathākaṇḍe. Aṭṭhakathākaṇḍe pana jhānapaṭipakkhabhūtāniyeva nīvaraṇāni niddiṭṭhānīti 『uddhaccanīvaraṇaṃ uddhaccasahagate cittuppāde uppajjatī』ti vuttaṃ. Aṭṭhakathāyaṃ pana uddhaccanīvaraṇassa kāmacchandādīhi ekato uppattidassanaṃ nikkhepakaṇḍānusārena kataṃ ekato uppattiyā pabhedadassanatthaṃ. Tattha hi pāḷiyaṃyeva tāni vitthārato vuttānī』』ti vadanti. Ayañca vādo 『『uddhaccanīvaraṇaṃ uddhaccasahagate cittuppāde uppajjatī』』ti idameva vacanaṃ ñāpakanti katvā vutto. Aññathā avijjānīvaraṇaṃ viya vattabbaṃ siyā. Na ti ito aññaṃ pariyuṭṭhānapaṭṭhāyīniyeva nīvaraṇāni atthuddhārakaṇḍe adhippetānīti imassa atthassa sādhakaṃ vacanaṃ atthi, idaṃ vacanaṃ dvetīṇivacanassa sāmaññena sabbanīvaraṇasaṅgāhakattā yathāvuttavacanassa visayavisesappakāsanasaṅkhātena payojanantarena vuttabhāvassa dassitattā ca ñāpakaṃ na bhavatīti dissati, tasmā vicāretvā gahetabbaṃ.

Aggahetvāti yathārutavaseneva atthaṃ aggahetvā yathā nikkhepakaṇḍapaṭṭhānādīhi na imissā pāḷiyā virodho hoti, evaṃ adhippāyo gavesitabboti yathāvuttamevatthaṃ nigameti.

1. 1) '因緣蓋法生起蓋法,非前生緣。在無色界,因欲貪蓋生起昏睡蓋、掉舉蓋'等如是說,非在註釋部分。然而在註釋部分,只說與禪支對治的蓋被闡明,'掉舉蓋生起于與掉舉俱的心生'。但在註釋中,掉舉蓋與欲貪等一起生起的顯示,是依安立品的追隨,為顯示一起生起的差別。他們說在經文中那些已詳細說明。此說'掉舉蓋生起于與掉舉俱的心生'正是表示的語句。否則應如無明蓋般說明。非如此,從此處之外,只有染污發趣等蓋在義釋部分被意指,有支援此義的語句。此語句因二三語句的共通性攝取一切蓋,並因所說語句顯示特殊境界的另一目的而說,故不成為表示。因此應審慎取用。 "未取"即依如聞方式未取義,如安立品、發趣等不與此經文相違,應如是追求意趣,即總結如上所說的義理。

1577.Tesanti lobhādito aññesaṃ. Dassitāti kathaṃ dassitā? Māno tāva lobhamohauddhaccaahirikānottappehi, lobhamohathinauddhaccaahirikānottappehi, tathā diṭṭhi, vicikicchā mohauddhaccaahirikānottappehi, thinaṃ lobhamohadiṭṭhiuddhaccaahirikānottappehi, lobhamohamānauddhaccaahirikānottappehi, lobhamohauddhaccaahirikānottappehi, dosamohauddhaccaahirikānottappehi, uddhaccaṃ lobhamohadiṭṭhiahirikānottappehi, lobhamohadiṭṭhithinaahirikānottappehi, lobhamohamānaahirikānottappehi, lobhamohamānathinaahirikānottappehi, lobhamohathinaahirikānottappehi, lobhamohaahirikānottappehi, dosamohaahirikānottappehi, dosamohathinaahirikānottappehi, mohavicikicchāahirikānottappehi, mohaahirikānottappehi ekato uppajjati.

Yathā ca uddhaccaṃ, evaṃ ahirikānottappāni ca yojetvā veditabbāni. Kathaṃ? Ahirikaṃ lobhamohadiṭṭhiuddhaccānottappehi, lobhamohadiṭṭhithinauddhaccānottappehi, lobhamohamānauddhaccānottappehi, lobhamohamānathinauddhaccānottappehi, lobhamohathinauddhaccānottappehi, lobhamohauddhaccānottappehi, dosamohauddhaccānottappehi, dosamohathinauddhaccānottappehi, mohavicikicchāuddhaccānottappehi , mohauddhaccānottappehi ca ekato uppajjati. Anottappaṃ lobhamohadiṭṭhiuddhaccāhirikehi, lobhamohadiṭṭhithinauddhaccāhirikehi, lobhamohamānauddhaccāhirikehi, lobhamohamānathinauddhaccāhirikehi, lobhamohathinauddhaccāhirikehi, lobhamohauddhaccāhirikehi, dosamohauddhaccāhirikehi, dosamohathinauddhaccāhirikehi, mohavicikicchāuddhaccāhirikehi , mohauddhaccāhirikehi ca ekato uppajjatīti evamettha mānādīnampi ekato uppatti veditabbā. Sesaṃ uttānatthameva.

Aṭṭhakathākaṇḍavaṇṇanā niṭṭhitā.

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我來幫你直譯這段巴利文： 1577. "彼等"即貪等之外的。"已顯示"如何顯示?先說慢與貪、癡、掉舉、無慚、無愧一起生起,與貪、癡、昏沉、掉舉、無慚、無愧一起生起;如是見與貪、癡、掉舉、無慚、無愧一起生起;疑與癡、掉舉、無慚、無愧一起生起;昏沉與貪、癡、見、掉舉、無慚、無愧一起生起,與貪、癡、慢、掉舉、無慚、無愧一起生起,與貪、癡、掉舉、無慚、無愧一起生起,與嗔、癡、掉舉、無慚、無愧一起生起;掉舉與貪、癡、見、無慚、無愧一起生起,與貪、癡、見、昏沉、無慚、無愧一起生起,與貪、癡、慢、無慚、無愧一起生起,與貪、癡、慢、昏沉、無慚、無愧一起生起,與貪、癡、昏沉、無慚、無愧一起生起,與貪、癡、無慚、無愧一起生起,與嗔、癡、無慚、無愧一起生起,與嗔、癡、昏沉、無慚、無愧一起生起,與癡、疑、無慚、無愧一起生起,與癡、無慚、無愧一起生起。 如掉舉,無慚無愧也應如是配合了知。如何?無慚與貪、癡、見、掉舉、無愧一起生起,與貪、癡、見、昏沉、掉舉、無愧一起生起,與貪、癡、慢、掉舉、無愧一起生起,與貪、癡、慢、昏沉、掉舉、無愧一起生起,與貪、癡、昏沉、掉舉、無愧一起生起,與貪、癡、掉舉、無愧一起生起,與嗔、癡、掉舉、無愧一起生起,與嗔、癡、昏沉、掉舉、無愧一起生起,與癡、疑、掉舉、無愧一起生起,與癡、掉舉、無愧一起生起。無愧與貪、癡、見、掉舉、無慚一起生起,與貪、癡、見、昏沉、掉舉、無慚一起生起,與貪、癡、慢、掉舉、無慚一起生起,與貪、癡、慢、昏沉、掉舉、無慚一起生起,與貪、癡、昏沉、掉舉、無慚一起生起,與貪、癡、掉舉、無慚一起生起,與嗔、癡、掉舉、無慚一起生起,與嗔、癡、昏沉、掉舉、無慚一起生起,與癡、疑、掉舉、無慚一起生起,與癡、掉舉、無慚一起生起。如是此中也應了知慢等的一起生起。余義顯明。 註釋部分註釋竟。 如是法聚根本疏中隱義詞註釋 法聚再疏竟。