B040102bVisuddhimagga-mahāṭīkā（清凈道論大疏）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Visuddhimagga-mahāṭīkā

(Paṭhamo bhāgo)

Ganthārambhakathā

Saddhammaraṃsimālī yo, vineyyakamalākare;

Vibodhesi mahāmoha-tamaṃ hantvāna sabbaso.

Ñāṇātisayabimbaṃ taṃ, visuddhakaruṇāruṇaṃ;

Vanditvā nirupaklesaṃ, buddhādiccaṃ mahodayaṃ.

Lokālokakaraṃ dhammaṃ, guṇarasmisamujjalaṃ;

Ariyasaṅghañca samphullaṃ, visuddhakamalākaraṃ.

Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;

Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.

Sampannasīlācārena, dhīmatā sucivuttinā;

Ajjhesito dāṭhānāgattherena thiracetasā.

Visuddhacarito nātho, yaṃ visuddhimanuttaraṃ;

Patvā desesi karuṇāsamussāhitamānaso.

Tassā adhigamūpāyo, visuddhanayamaṇḍito;

Visuddhimaggo yo vutto, suvisuddhapadakkamo.

Suvisuddhaṃ asaṃkiṇṇaṃ, nipuṇatthavinicchayaṃ;

Mahāvihāravāsīnaṃ, samayaṃ avilomayaṃ.

Tassa nissāya porāṇaṃ, kathāmaggaṃ anākulaṃ;

Tantinayānugaṃ suddhaṃ, karissāmatthavaṇṇanaṃ.

Iti ākaṅkhamānassa, saddhammassa ciraṭṭhitiṃ;

Vibhajantassa tassatthaṃ, nisāmayatha sādhavoti.

Nidānādikathāvaṇṇanā

1. Svāyaṃ visuddhimaggo yaṃ suttapadaṃ nissāya paṭṭhapīyati, taṃ tāva nikkhipitvā tassa nidānādiniddhāraṇamukhena nānappakārato atthaṃ saṃvaṇṇetuṃ 『『sīle patiṭṭhāyā』』tiādi āraddhaṃ. Dhammaṃ saṃvaṇṇentena hi ādito tassa nidānaṃ vattabbaṃ, tato payojanaṃ piṇḍattho padattho sambandho adhippāyo codanā sodhanaṃ vattabbaṃ. Tathā ceva ācariyena paṭipannaṃ. Ettha hi bhagavantaṃ kirātiādi desanāya nidānapayojananiddhāraṇaṃ, visuddhimaggaṃ bhāsissantiādi piṇḍatthaniddhāraṇaṃ , sīle ṭhatvātiādi padatthasambandhādhippāyavibhāvanā, kiṃ sīlantiādi codanā, tato paraṃ sodhanaṃ, samādhipaññākathāsupi eseva nayo. Kasmā panettha vissajjanagāthā ādimhi nikkhittā, na pucchāgāthā. Pucchāpubbikā hi vissajjanāti? Vuccate – tadatthassa maṅgalabhāvato, sāsanassa ādikalyāṇādibhāvavibhāvanato, bhayādiupaddavanivāraṇena antarāyavidhamanato, upari saṃvaṇṇetabbadhammasaṅgahato cāti veditabbaṃ.

Etthāha – kasmā panāyaṃ visuddhimaggakathā vatthupubbikā āraddhā, na satthuthomanāpubbikāti? Vuccate – visuṃ asaṃvaṇṇanādibhāvato. Sumaṅgalavilāsinīādayo viya hi dīghanikāyādīnaṃ nāyaṃ visuṃ saṃvaṇṇanā, na pakaraṇantaraṃ vā abhidhammāvatārasumatāvatārādi viya. Tāsaṃyeva pana sumaṅgalavilāsinīādīnaṃ visesabhūtā. Tenevāha 『『majjhe visuddhimaggo』』tiādi (dī. ni. aṭṭha. 1.ganthārambhakathā; ma. ni. aṭṭha. 1.ganthārambhakathā; saṃ. ni. aṭṭha. 1.1.ganthārambhakathā; a. ni. aṭṭha. 1.

我來幫您翻譯這段巴利文: 禮敬世尊、阿羅漢、正等正覺者 清凈道論大疏 (第一.部) 著作緣起文 如日般的佛陀,以殊勝智慧光明, 驅散一切無明黑暗,使眾生如蓮華綻放。 我恭敬頂禮那無垢清凈、 大慈悲如旭日昇起的佛陀。 又禮敬能照亮世間與出世間、 功德光芒璀璨的正法， 以及如清凈蓮池般盛開的聖僧。 以此禮敬三寶所生功德之力, 愿我遠離一切障礙。 應具戒行清凈、智慧具足、 清凈行持的堅定心意的 馱那伽長老之請求。 大師以清凈行證得無上清凈， 以慈悲心升起為眾生說法。 為證得彼清凈之方便， 莊嚴清凈之理趣， 所說清凈道論， 次第清凈明確。 極為清凈無雜染， 善辨微妙之義理， 不違背大寺住者， 所傳承之宗義。 依據古老傳承， 不亂次第法門， 清凈契經道理， 我當作此義釋。 如是希求正法久住， 分別解說其義理， 善哉諸位， 且諦聽之。 序分等義釋 1. 此清凈道論所依據的經文，暫且擱置不論，現從其緣起等確定方面，以種種方式解釋其義理，故開始"住戒已"等文。確實，解釋法義時，首先應說其緣起，然後說其目的、綱要義、文句義、關聯、意趣、質難、抉擇。論師即是如此行持。此中，"據說世尊"等是確定說法緣起與目的，"將說清凈道"等是確定綱要義，"住于戒"等是闡明文句義、關聯與意趣，"什麼是戒"等是質難，其後是抉擇，于定慧之說亦復如是。為何此中先說答偈，而不是問偈呢？問後方有答故。答：應知是因為其義為吉祥，顯示教法始善等性質，以除怖畏等災難而破除障礙，以及統攝上文將解釋之法故。 這裡有人問：為何此清凈道論之說以事緣為始，而不以讚歎師尊為始？答：因為此非別立註釋等性質。此論不像《善吉祥光》等是《長部》等的專門註釋，也不像《入阿毗達摩》《入心要》等是另外的論著。而是那些《善吉祥光》等註釋書的特殊部分。因此說"中間清凈道"等。

1.ganthārambhakathā). Atha vā thomanāpubbikāpi cāyaṃ kathā na vatthupubbikāvāti daṭṭhabbaṃ. Sāsane hi vatthukittanaṃ na loke viya kevalaṃ hoti, sāsanasampattikittanattā pana satthu aviparītadhammadesanābhāvavibhāvanena satthuguṇasaṃkittanaṃ ulliṅgantameva pavattati. Tathā hi vakkhati 『『ettāvatā tisso sikkhā』』tiādi. Sotāpannādibhāvassa ca kāraṇanti ettha hi ādi-saddena sabbasakadāgāmianāgāmino viya sabbepi arahanto saṅgayhanti vibhāgassa anuddhaṭattā. Tena tiṇṇampi bodhisattānaṃ nibbedhabhāgiyā sīlādayo idha 『『sīle patiṭṭhāyā』』tiādivacanena saṅgahitāti daṭṭhabbaṃ. Tiṇṇampi hi nesaṃ carimabhave visesato saṃsārabhayikkhaṇaṃ, yathāsakaṃ sīle patiṭṭhāya samathavipassanaṃ ussukkāpetvā taṇhājaṭāvijaṭanapaṭipatti ca samānāti. Atha vā 『『so imaṃ vijaṭaye jaṭa』』nti sādhāraṇavacanena sātisayaṃ, niratisayañca taṇhājaṭāvijaṭanaṃ gahitaṃ. Tattha yaṃ niratisayaṃ savāsanappahānatāya. Tena satthu pahānasampadā kittitā hoti, tannimittā ñāṇasampadā ca. Tadubhayena nānantarikatāya ānubhāvasampadādayopīti. Evampi thomanāpubbikāyaṃ kathāti veditabbaṃ. Atha vā thomanāpubbikā evāyaṃ kathāti daṭṭhabbaṃ, 『『sabbadhammesu appaṭihatañāṇacāro』』tiādinā satthu thomanaṃ purakkhatvā saṃvaṇṇanāya āraddhattā. Sā panāyaṃ yasmā pucchantassa ajjhāsayānurūpaṃ byākaraṇasamatthatāya vibhāvanavasena pavattitā, āciṇṇañcetaṃ ācariyassa yadidaṃ saṃvaṇṇetabbadhammānukūlaṃ saṃvaṇṇanārambhe satthu abhitthavanaṃ. Tasmā iminā kāraṇena evamettha thomanā pavattitāti. Thomanākārassa vuccamānassa kāraṇaṃ uddharantena paṭhamaṃ vissajjanagāthaṃ nikkhipitvā tassā nidānacodanāmukhena pucchāgāthaṃ sarūpato ca atthato ca dassetvā tassā pucchāya aviparītabyākaraṇasamatthabhāvāvajotanaṃ bhagavato thomanaṃ purakkhatvā yathādhippetadhammasaṃvaṇṇanā katā. Tenāha 『『sīle patiṭṭhāyā』』tiādi. Tattha gāthāya attho parato āvi bhavissati.

Itītiādīsu itīti ayaṃ iti-saddo hetu parisamāpanādipadatthavipariyāyapakārāvadhāraṇanidassanādianekatthappabhedo. Tathā hesa 『『ruppatīti kho, bhikkhave, tasmā 『rūpa』nti vuccatī』』tiādīsu (saṃ. ni. 3.79) hetumhi āgato. 『『Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā 『kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā』』tiādīsu (ma. ni. 1.29) parisamāpane. 『『Iti vā iti evarūpā naccagītavāditavisūkadassanā paṭivirato』』tiādīsu (dī. ni. 1.197) ādiatthe. 『『Māgaṇḍiyoti tassa brāhmaṇassa saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo』』tiādīsu (mahāni. 73, 75) padatthavipariyāye. 『『Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito. Saupaddavo bālo, anupaddavo paṇḍito. Saupasaggo bālo, anupasaggo paṇḍito』』tiādīsu (ma. ni. 3.124) pakāre. 『『Atthi idappaccayā jarāmaraṇanti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ, kiṃpaccayā jarāmaraṇanti iti ce vadeyya, jātipaccayā jarāmaraṇanti iccassa vacanīya』』ntiādīsu (dī. ni. 2.96) avadhāraṇe, sanniṭṭhāneti attho. 『『Atthīti kho, kaccāna, ayameko anto, natthīti kho, kaccāna, ayaṃ dutiyo anto』』tiādīsu (saṃ. ni. 2.15;

我來 助您翻譯這段巴利文： 1. 又或者應當視此論述既是讚歎為始，也是事緣為始。因為在教法中，敘述事緣不像世間那樣僅僅是敘述而已，而是因敘說教法的成就，通過顯示導師無倒說法之性質，自然流露出對導師功德的讚歎。因此後文將說"如是三學"等。此中"等"字，因未列舉區分，所以包括一切阿羅漢，如包括一切須陀洹等、斯陀含、阿那含一樣。由此應知，此處"住戒已"等言詞也包含三種菩薩的趣向通達之戒等。因為這三種菩薩在最後一生時特別畏懼輪迴，各自住于戒律，精進修習止觀，以及解開愛慾之結的修行是相同的。 又或者以"他能解此結"這共通之語，攝取殊勝與無上的解開愛慾之結。其中無上是因斷除習氣。由此讚歎導師的斷除圓滿，以及由此因緣而有的智慧圓滿。由這兩者的無間性，威力圓滿等也隨之而來。如是也應知此論述是以讚歎為始。又或者應視此論述確實是以讚歎為始，因為以"於一切法中智行無礙"等讚歎導師而開始解釋。 又因此論述是隨順詢問者的意樂而顯示能夠圓滿解答，這也是論師的慣例，即在開始解釋法義時讚歎導師。因此，基於此因緣，此處如是行讚歎。為顯示所說讚歎的原因，首先說出答偈，然後通過緣起質難等方式，從形式和意義兩方面顯示問偈，為顯示對此問題能作無倒解答，以讚歎世尊為先而作所期望之法的解釋。因此說"住戒已"等。其中偈頌的意義後文將明瞭。 在"如是"等詞中，此"如是"(iti)一詞有因、結束、等義、詞義替換、方式、決定、顯示等多種含義。如在"諸比丘，因壞滅故，故名為色"等句中，表示因。在"是故，諸比丘，應為我法嗣，勿為財嗣。我于汝等有悲愍心：'云何令我聲聞為法嗣，不為財嗣'"等句中，表示結束。在"如是等類觀聽歌舞伎樂之不當"等句中，表示等義。在"摩犍提是彼婆羅門的稱號、共稱、假施設、言說、名字、名作、名稱、言語、文字、稱呼"等句中，表示詞義替換。在"諸比丘，如是愚者有畏，智者無畏；愚者有災，智者無災；愚者有難，智者無難"等句中，表示方式。在"阿難，當如是答：'老死確有此緣'，若問'老死以何為緣'，應答：'以生為緣而有老死'"等句中，表示決定，即確定之義。在"迦旃延，'有'是一邊，'無'是第二邊"等句中，

3.90) nidassane. Idhāpi nidassane daṭṭhabbo, pakāretipi vattuṃ vaṭṭateva. Paṭhamo pana iti-saddo parisamāpane daṭṭhabbo. Hīti avadhāraṇe. Idanti āsannapaccakkhavacanaṃ yathādhigatassa suttapadassa abhimukhīkaraṇato.

Vuttanti ayaṃ vutta-saddo saupasaggo, anupasaggo ca vappanavāpasamīkaraṇakesohāraṇajīvitavuttipamuttabhāvapāvacanapavattitaajjhesanakathanādīsu dissati. Tathā hi ayaṃ –

『『Gāvo tassa pajāyanti, khette vuttaṃ virūhati;

Vuttānaṃ phalamasnāti, yo mittānaṃ na dubbhatī』』ti. –

Ādīsu (jā. 2.22.19) vappane āgato. 『『No ca kho paṭivutta』』ntiādīsu (pārā. 289) aṭṭhadantakādīhi vāpasamīkaraṇe. 『『Kāpaṭiko māṇavo daharo vuttasiro』』tiādīsu (ma. ni. 2.426) kesohāraṇe. 『『Pannalomo paradattavutto migabhūtena cetasā viharatī』』tiādīsu (cūḷava. 332) jīvitavuttiyaṃ. 『『Seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāyā』』tiādīsu (ma. ni. 3.59; pārā. 92; pāci. 666; mahāva. 129) bandhanato pamuttabhāve. 『『Yesamidaṃ etarahi porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihita』』ntiādīsu (dī. ni. 1.285; ma. ni. 2.427; mahāva. 300) pāvacanabhāvena pavattite. Loke pana 『『vutto guṇo vutto pārāyano』』tiādīsu ajjhesane. 『『Vuttaṃ kho panetaṃ bhagavatā 『dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā』ti』』ādīsu (ma. ni.

我來 幫您翻譯這段巴利文： 3. 在這裡也應視為顯示，說成方式也可以。但第一個"如是"字應視為結束。"確實"(hi)表示決定。"此"(idam)是對近在眼前事物的言說，因為使已證得的經文顯現面前。 "說"(vutta)這個字，無論有無字首，都可見於播種、修整、剃除毛髮、生活方式、解脫、宣說、流傳、請求、說話等義中。例如： "他的牛群繁衍， 田中播種生長， 受用播種之果， 不害諸親友。" 等句中表示播種。在"但未修整"等句中，表示以齒梳等修整。在"迦帕提迦青年剃除鬚髮"等句中，表示剃除毛髮。在"除去毛髮，受用他人所施，以鹿心而住"等句中，表示生活方式。在"如黃葉已離枝，不能再變青"等句中，表示從束縛中解脫。在"現在這些古老的咒語已被歌頌、宣說、整合"等句中，表示以聖言而流傳。 在世間，如"說功德，說波羅延那"等句中，表示請求。在"世尊曾說：'諸比丘，應為我法嗣，勿為財嗣'"等句中，

1.30) kathane. Idhāpi kathane eva daṭṭhabbo. Tasmā 『『iti hi evameva idaṃ suttaṃ desita』』nti yathānikkhittaṃ gāthaṃ desitabhāvena nidasseti. Tassā vā desitākāraṃ avadhāreti.

Kasmāti hetumhi nissakkaṃ. Panāti vacanālaṅkāramattaṃ. Ubhayenāpi kāraṇaṃ pucchati. Etanti yathāvuttaṃ suttapadaṃ paccāmasati. Vuttanti pucchānimittaṃ. Tadatthassa attano buddhiyaṃ viparivattamānataṃ upādāya 『『ida』』nti vatvā puna bhagavatā bhāsitākāraṃ sandhāya 『『eta』』nti vuttaṃ. Sakalena panānena vacanena desanāya nidānaṃ jotitaṃ hoti. Parato tassā desakadesakālapaṭiggāhake vibhāvetuṃ 『『bhagavantaṃ kirā』』tiādi vuttaṃ. Tattha kirāti anussavanatthe nipāto. Tena vuccamānassatthassa anu anu suyyamānataṃ dīpeti. Rattibhāgeti rattiyā ekasmiṃ koṭṭhāse, majjhimayāmeti adhippāyo. Vessavaṇādayo viya apākaṭanāmadheyyattā aññataro. Devo eva devaputto. Saṃsayasamugghāṭatthanti vicikicchāsallasamuddharaṇatthaṃ pucchīti yojanā. 『『Saṃsayasamugghāṭattha』』nti ca iminā pañcasu pucchāsu ayaṃ vimaticchedanāpucchāti dasseti. Yena atthena taṇhā 『『jaṭā』』ti vuttā, tameva atthaṃ dassetuṃ 『『jāliniyā』』tiādi vuttaṃ. Sā hi aṭṭhasatataṇhāvicaritappabhedo attano avayavabhūto eva jālo etissā atthīti 『『jālinī』』ti vuccati.

Idānissā jaṭākārena pavattiṃ dassetuṃ 『『sā hī』』tiādi vuttaṃ. Tattha rūpādīsu ārammaṇesūti tassā pavattiṭṭhānamāha, rūpādichaḷārammaṇavinimuttassa taṇhāvisayassa abhāvato. Heṭṭhupariyavasenāti kadāci rūpārammaṇe kadāci yāva dhammārammaṇe kadāci dhammārammaṇe kadāci yāva rūpārammaṇeti evaṃ heṭṭhā, upari ca pavattivasena. Desanākkamena cettha heṭṭhupariyatā daṭṭhabbā. Kadāci kāmabhave kadāci rūpabhave kadāci arūpabhave kadāci vā arūpabhave…pe… kadāci kāmabhaveti evamettha heṭṭhupariyavasena pavatti veditabbā. Sabbasaṅkhārānaṃ khaṇe khaṇe bhijjanasabhāvattā aparāparuppatti ettha saṃsibbananti āha 『『punappunaṃ uppajjanato』』ti. 『『Saṃsibbanaṭṭhenā』』ti idaṃ yena sambandhena jaṭā viyāti jaṭāti jaṭātaṇhānaṃ upamūpameyyatā, taṃdassanaṃ. Ayaṃ hettha attho – yathā jālino veḷugumbassa sākhā, kosasañcayādayo ca attanā attano avayavehi saṃsibbitā vinaddhā 『『jaṭā』』ti vuccanti, evaṃ taṇhāpi saṃsibbanasabhāvenāti, 『『saṃsibbitaṭṭhenā』』ti vā pāṭho, attanāva attano saṃsibbitabhāvenāti attho. Ayaṃ hi taṇhā kosakārakimi viya attanāva attānampi saṃsibbantī pavattati. Tenāha bhagavā 『『rūpataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisatī』』tiādi (dī. ni. 2.400; ma. ni.

我來幫您翻譯這段巴利文： 在這裡也應視為說話義。因此以"如是確實此經已說"顯示所舉偈頌是以已說的形式，或者確定其說法的方式。 "為何"(kasmā)是因的離格。"又"(pana)只是言語裝飾。以這兩者詢問原因。"此"(etaṃ)指代前述經文。"說"(vutta)是問的緣由。因為其義在自己的覺知中轉變，所以說"此"(idaṃ)，又因關係到世尊所說的方式而說"彼"(etaṃ)。以此整段文句顯明說法的緣起。爲了進一步闡明其說者、聽者和時間，而說"據說世尊"等。其中"據說"(kira)是傳聞義的不變詞，表示所說之義是一再傳聞而來。"夜分"(rattibhāge)是夜晚的一部分，意指中夜。因名號不顯著如韋沙瓦那等，故說"某"(aññataro)。天子即是天。"為斷疑惑"(saṃsayasamugghāṭatthaṃ)連線為"為拔除疑惑之刺而問"。以"為斷疑惑"表明在五種問題中，這是斷除疑惑之問。 為顯示愛慾以何義稱為"結"(jaṭā)，故說"網"(jālinī)等。因為它有一百零八種愛慾行相的差別，自身即是網，故稱為"有網者"(jālinī)。 現在為顯示它以結的形態運作，故說"因為它"等。其中"於色等所緣"說明它運作的處所，因為除了色等六所緣外別無愛慾的對象。"以上下方式"即有時在色所緣，有時乃至法所緣，有時在法所緣，有時乃至色所緣，如是以上下運作方式。這裡應以說法次第理解上下性。應知這裡的上下運作方式是：有時在欲界，有時在色界，有時在無色界，或者有時在無色界⋯⋯有時在欲界。因一切行剎那剎那壞滅性質，後後生起於此縫合，故說"因一再生起"。"以縫合義"是顯示結與愛慾的能喻所喻關係。 這裡的意思是：如竹叢的枝條和莖簇等以自身部分縫合纏繞稱為"結"，如是愛慾也以縫合自性[稱為結]。或者讀作"以已縫合義"，意為以自身與自身縫合。因為此愛慾如蠶吐絲一樣以自身縫合自身而運作。因此世尊說："色愛於世間是可愛、可樂的，此愛生起時於此生起，安住時於此安住"等。

1.86; vibha. 203). Ime sattā 『『mama ida』』nti pariggahitaṃ vatthuṃ attanibbisesaṃ maññamānā abbhantarimaṃ karonti. Abbhantarattho ca antosaddoti sakaparikkhāre uppajjamānāpi taṇhā 『『antojaṭā』』ti vuttā. Pabbajitassa pattādi, gahaṭṭhassa hatthiādi sakaparikkhāro.

『『Attā』』ti bhavati ettha abhimānoti attabhāvo, upādānakkhandhapañcakaṃ. Sarīranti keci. Mama attabhāvo sundaro, asukassa viya mama attabhāvo bhaveyyāti vā ādinā sakaattabhāvādīsu taṇhāya uppajjamānākāro veditabbo. Attano cakkhādīni ajjhattikāyatanāni. Attano, paresañca rūpādīni bāhirāyatanāni. Paresaṃ sabbāni vā, saparasantatipariyāpannāni vā cakkhādīni ajjhattikāyatanāni. Tathā rūpādīni bāhirāyatanāni. Parittamahaggatabhavesu pavattiyāpi taṇhāya antojaṭābahijaṭābhāvo veditabbo. Kāmabhavo hi kassacipi kilesassa avikkhambhitattā kathañcipi avimutto ajjhattaggahaṇassa visesapaccayoti 『『ajjhattaṃ, anto』』ti ca vuccati. Tabbipariyāyato rūpārūpabhavo 『『bahiddhā, bahī』』ti ca. Tenāha bhagavā 『『ajjhattasaṃyojano puggalo, bahiddhāsaṃyojano puggalo』』ti (a. ni.

我來幫您翻譯這段巴利文： 這些有情認為"這是我的"所執取的事物與自身無異，而將其視為內在的。"內"字義即是"內部"義，故對自身資具生起的愛慾稱為"內結"。出家者的缽等、在家者的象等即是自身資具。 "我"即生起於此的慢，是自體，即五取蘊。有人說是身體。應知愛慾生起的形態是："我的自體美好"，或"愿我的自體如某人"等，對自身自體等[生起愛慾]。自己的眼等為內處。自己和他人的色等為外處。或者一切他人的，或者包含在自他相續中的眼等為內處。如是色等為外處。也應知愛慾在欲界和廣大界中運作時的內結外結性質。因為欲界由於任何煩惱都未被鎮伏，以某種方式未解脫，是內取的特殊因緣，故稱為"內部、內"。與此相反，色界無色界稱為"外部、外"。因此世尊說："內結縛的人、外結縛的人"。

2.37). Visayabhedena, pavattiākārabhedena ca anekabhedabhinnampi taṇhaṃ jaṭābhāvasāmaññena ekanti gahetvā 『『tāya evaṃ uppajjamānāya jaṭāyā』』ti vuttaṃ. Sā pana 『『pajā』』ti vuttasattasantānapariyāpannā eva hutvā punappunaṃ taṃ jaṭentī vinandhantī pavattatīti āha 『『jaṭāya jaṭitā pajā』』ti. Tathā hi paramatthato yadipi avayavabyatirekena samudāyo natthi, ekadeso pana samudāyo nāma na hotīti avayavato samudāyaṃ bhinnaṃ katvā upamūpameyyaṃ dassento 『『yathā nāmaveḷujaṭādīhi…pe… saṃsibbitā』』ti āha. Imaṃ jaṭanti sambandho. Tīsu dhātūsu ekampi asesetvā saṃsibbanena tedhātukaṃ jaṭetvā ṭhitaṃ. Tenassā mahāvisayataṃ, vijaṭanassa ca sudukkarabhāvamāha. 『『Vijaṭetuṃ ko samattho』』ti iminā 『『vijaṭaye』』ti padaṃ sattiatthaṃ, na vidhiādiatthanti dasseti.

Evaṃ 『『antojaṭā』』tiādinā puṭṭho pana assa devaputtassa imaṃ gāthamāhāti sambandho. 『『Edisova imaṃ pañhaṃ vissajjeyyā』』ti satthāraṃ guṇato dassento 『『sabbadhammesu appaṭihatañāṇacāro』』tiādimāha. Tattha sabbadhammesūti atītādibhedabhinnesu sabbesu ñeyyadhammesu. Appaṭihatañāṇacāroti anavasesañeyyāvaraṇappahānena nissaṅgacārattā navihatañāṇapavattiko. Etena tīsu kālesu appaṭihatañāṇatāvibhāvanena ādito tiṇṇaṃ āveṇikadhammānaṃ gahaṇeneva tadekalakkhaṇatāya tadavinābhāvato ca bhagavato sesāveṇikadhammānampi gahitabhāvo veditabbo. Dibbanti kāmaguṇādīhi kīḷanti laḷanti, tesu vā viharanti, vijayasamatthatāyogena paccatthike vijetuṃ icchanti, issariyadhanādisakkāradānaggahaṇaṃ, taṃtaṃatthānusāsanañca karontā voharanti, puññātisayayogānubhāvappattāya jutiyā jotanti, yathādhippetañca visayaṃ appaṭighātena gacchanti, yathicchitanipphādane ca sakkontīti devā. Atha vā devanīyā taṃtaṃbyasananittharaṇatthikehi saraṇaṃ parāyaṇanti gamanīyā, abhitthavanīyā vā, sobhāvisesayogena kamanīyāti vā devā. Te tividhā – sammutidevā upapattidevā visuddhidevāti. Bhagavā pana niratisayāya abhiññākīḷāya uttamehi dibbabrahmaariyavihārehi saparasantānagatapañcavidhamāravijayicchānipphattiyā cittissariyasattadhanādisammāpaṭipatti aveccapasādasakkāradānaggahaṇasaṅkhātena, dhammasabhāvapuggalajjhāsayānurūpānusāsanīsaṅkhātena ca vohārātisayena paramāya paññāsarīrappabhāsaṅkhātāya jutiyā, anaññasādhāraṇāya ñāṇasarīragatiyā, māravijayasabbasabbaññuguṇaparahitanipphādanesu appaṭihatāya sattiyā ca samannāgatattā sadevakena lokena 『『saraṇa』』nti gamanīyato, abhitthavanīyato, bhattivasena kamanīyato ca sabbe te deve tehi guṇehi abhibhuyya ṭhitattā tesaṃ devānaṃ seṭṭho uttamo devoti devadevo. Sabbadevehi pūjanīyataro devoti vā, visuddhidevabhāvassa vā sabbaññuguṇālaṅkārassa vā adhigatattā aññesaṃ devānaṃ atisayena devoti devadevo.

我來幫您翻譯這段巴利文： 雖然愛慾因所緣差別和運作形態差別而有多種差別，但由結的共性而攝為一，故說"以如是生起的結"。它被包含在稱為"眾生"的相續中，一再地使之纏結糾纏而運作，故說"眾生為結所纏"。如是，雖然從勝義諦而言離開部分就沒有整體，但部分不能稱為整體，故區分部分與整體而顯示能喻所喻，說"如竹結等⋯⋯縫合"。"此結"為連線語。由於在三界中不遺漏任何一界而縫合，故纏結三界而住立。由此說明其範圍廣大，解開極為困難。以"誰能解開"表明"解開"一詞是表達能力義，不是命令等義。 如是，以"內結"等被問的那天子，與"說此偈"相連。為顯示導師功德，說"他正是應該回答此問題的人"，而說"於一切法智行無礙"等。其中"於一切法"指包含過去等差別的一切所知之法。"智行無礙"是因斷除一切所知障而行無著，故智慧運作無礙。由此通過顯明三世智無礙，從一開始攝取三不共法，由於它們同一相及不相離故，應知也攝取世尊其餘不共法。 "天"是以欲樂等遊戲嬉戲，或住于其中，由具足勝能而欲勝過敵對者，以佈施主權財富等恭敬而言說，以教導種種義理而言說，以福德殊勝相應威力所得光輝而照耀，無障礙地趣向所欲境界，能成就所欲事，故稱為天。又或者天是應被希求度脫種種災難者所歸依趣向，或應被讚歎，或由具足殊勝莊嚴而可愛。天有三種：世俗天、化生天、清凈天。世尊由於具足無上神通遊戲、最上天梵聖住、征服自他相續五種魔的意欲成就、心自在七財等正行、不動信與恭敬的接受，以及隨順法性與眾生意樂的教導等殊勝言說、最上慧身光明的光輝、不共他的智身行、在降魔、一切種智功德、利他成就上無礙能力，為具有天的世間所歸依、所讚歎、由信樂而可愛，超越一切天而住立，故為諸天中最上最勝之天，即天中天。或者比一切天更應受供養故，或由證得清凈天性或一切智功德莊嚴故，較其他諸天殊勝為天，故為天中天。

Aparimāṇāsu lokadhātūsu aparimāṇānaṃ sakkānaṃ, mahābrahmānañca guṇābhibhavanato adhiko atisayo atirekataro vā sakko brahmā cāti sakkānaṃ atisakko brahmānaṃ atibrahmā. Ñāṇappahānadesanāvisesesu sadevake loke kenaci avikkhambhanīyaṭṭhānatāya kutocipi utrastābhāvato catūhi vesārajjehi visāradoti catuvesārajjavisārado. Yaṃ sandhāya vuttaṃ 『『sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhāti tatra vata maṃ samaṇo vā…pe… vesārajjappatto viharāmī』』ti (ma. ni. 1.150; a. ni. 4.8). Ṭhānāṭhānañāṇādīhi dasahi ñāṇabalehi samannāgatattā dasabaladharo. Yaṃ sandhāya vuttaṃ 『『idha tathāgato ṭhānañca ṭhānato, aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānātī』』tiādi (a. ni. 10.21; vibha. 809). Yaṃ kiñci ñeyyaṃ nāma, tattha sabbattheva anāvaṭañāṇatāya anāvaraṇañāṇo. Tañca sabbaṃ samantato sabbākārato hatthatale āmalakaṃ viya paccakkhato dassanasamatthena ñāṇacakkhunā samannāgatattā samantacakkhu, sabbaññūti attho. Imehi pana dvīhi padehi pacchimāni dve asādhāraṇañāṇāni gahitāni. Bhāgyavantatādīhi kāraṇehi bhagavā. Yaṃ panettha vattabbaṃ, taṃ parato buddhānussatiniddese (visuddhi. 1.123 ādayo) vitthārato āgamissati.

Ettha ca 『『sabbadhammesu appaṭihatañāṇacāro』』ti iminā tiyaddhāruḷhānaṃ pucchānaṃ bhagavato byākaraṇasamatthatāya dassitāya kiṃ devatānampi pucchaṃ byākātuṃ samattho bhagavāti āsaṅkāya tannivattanatthaṃ 『『devadevo』』ti vuttaṃ. Devānaṃ atidevo sakko devānamindo devatānaṃ pañhaṃ vissajjeti, 『『tato imassa ko viseso』』ti cintentānaṃ tannivattanatthaṃ 『『sakkānaṃ atisakko』』ti vuttaṃ. Sakkenapi pucchitamatthaṃ sanaṅkumārādayo brahmāno vissajjenti, 『『tato imassa ko atisayo』』ti cintentānaṃ tannivattanatthaṃ 『『brahmānaṃ atibrahmā』』ti vuttaṃ. Ayaṃ cassa viseso catuvesārajjadasabalañāṇehi pākaṭo jātoti dassanatthaṃ 『『catu…pe… dharo』』ti vuttaṃ. Imāni ca ñāṇāni imassa ñāṇadvayassa adhigamena saheva siddhānīti dassanatthaṃ 『『anāvaraṇañāṇo samantacakkhū』』ti vuttaṃ. Tayidaṃ ñāṇadvayaṃ puññañāṇasambhārūpacayasiddhāya bhaggadosatāya siddhanti dassento 『『bhagavā』』ti avocāti. Evametesaṃ padānaṃ gahaṇe payojanaṃ, anupubbi ca veditabbā. Yaṃ panetaṃ pacchimaṃ anāvaraṇañāṇaṃ sabbaññutaññāṇanti ñāṇadvayaṃ, taṃ atthato abhinnaṃ. Ekameva hi taṃ ñāṇaṃ visayapavattimukhena aññehi asādhāraṇabhāvadassanatthaṃ dvidhā katvā vuttaṃ. Anavasesasaṅkhatāsaṅkhatasammutidhammārammaṇatāya sabbaññutaññāṇaṃ, tatthāvaraṇābhāvato nissaṅgacāramupādāya 『『anāvaraṇañāṇa』』ntipi vuttaṃ. Yaṃ panettha vattabbaṃ, taṃ parato buddhānussatiniddese (visuddhi. 1.123 ādayo) vakkhāma.

我來幫您翻譯這段巴利文： 由於在無量世界中超越無量帝釋天和大梵天的功德，故為勝過或超過帝釋天和梵天，即勝於帝釋天中的帝釋天，勝於梵天中的梵天。在智、斷、教三殊勝中，于具天世間不被任何人所動搖，因不從任何處生怖畏，故以四無畏而無畏，即具足四無畏。關於此說："我自稱正等正覺，若有沙門⋯⋯對此法未現等覺，於此我得無畏而住。" 由具足處非處智等十力，故為具十力者。關於此說："此中如來如實了知是處為處，非處為非處"等。對一切所知之境，由於智慧無礙故為無障智。由具足能如手中庵摩羅果般現見一切方面、一切行相的智眼故為普眼，即一切知者之義。以此二語攝取最後二不共智。由具福德等因緣故為世尊。此中應說的，後面佛隨念解釋中將詳細說明。 此中以"於一切法智行無礙"顯示世尊能答三世所及的問題，[有人]懷疑："世尊也能答諸天的問題嗎？"為除此[疑]故說"天中天"。帝釋天王雖為諸天之主能答諸天的問題，[有人]想："此與彼有何差別？"為除此[疑]故說"勝於帝釋天中的帝釋天"。雖然娑難鳩摩羅等梵天也能答帝釋天所問之義，[有人]想："此與彼有何殊勝？"為除此[疑]故說"勝於梵天中的梵天"。為顯示此殊勝以四無畏、十力智而顯明，故說"具足⋯⋯具十力者"。為顯示這些智以證得此二智而成就，故說"無障智、普眼"。為顯示此二智以福德智慧資糧積整合就而斷諸過失而成就，故說"世尊"。如是應知攝取這些詞的目的和次第。 這最後的無障智和一切知智二智，實質上無差別。那是同一智，為顯示以境界運作門與他不共，而分為二說。由緣取一切有為、無為、世俗法故為一切知智，由於其中無障礙而行無著，故也說為"無障智"。此中應說的，後面佛隨念解釋中我們將說明。

1. Mahante sīlakkhandhādike esī gavesīti mahesi, bhagavā. Tena mahesinā. Vaṇṇayantoti vivaranto vitthārento. Yathābhūtanti aviparītaṃ. Sīlādibhedananti sīlasamādhipaññādivibhāgaṃ. Sudullabhanti aṭṭhakkhaṇavajjitena navamena khaṇena laddhabbattā suṭṭhu dullabhaṃ. Sīlādisaṅgahanti sīlādikkhandhattayasaṅgahaṃ. Ariyamaggo hi tīhi khandhehi saṅgahito sappadesattā nagaraṃ viya rajjena, na tayo khandhā ariyamaggena nippadesattā. Vuttañhetaṃ 『『na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito』』ti (ma. ni. 1.462). Kilesacorehi aparipanthanīyatāya khemaṃ. Antadvayaparivajjanato, māyādikāyavaṅkādippahānato ca ujuṃ. Sabbesaṃ saṃkilesadhammānaṃ māraṇavasena gamanato pavattanato, nibbānassa magganato, nibbānatthikehi maggitabbato ca maggaṃ. Visuddhiyāti nibbānāya, visuddhibhāvāya vā, arahattāyāti attho.

Yathābhūtaṃ ajānantāti evaṃ sīlavisuddhiādivisuddhiparamparāya adhigantabbo evarūpo evaṃkiccako evamatthoti yāthāvato anavabujjhantā. Sakalasaṃkilesato, saṃsārato ca suddhiṃ vimuttiṃ kāmenti patthentīti suddhikāmā. Api-saddo sambhāvane. Tena na kevalaṃ sīlamattena parituṭṭhā, atha kho visuddhikāmāpi samānāti dasseti. Idhāti imasmiṃ sāsane. Bhāvanāya yuttapayuttatāya yogino vāyamantāpi visuddhiṃ uddissa payogaṃ parakkamaṃ karontāpi upāyassa anadhigatattā visuddhiṃ nādhigacchantīti yojanā. Tesanti yogīnaṃ. Kāmañcāyaṃ visuddhimaggo samantabhaddakattā savanadhāraṇaparicayādipasutānaṃ sabbesampi pāmojjakaro, yogīnaṃ pana sātisayaṃ pamodahetūti āha 『『tesaṃ pāmojjakaraṇa』』nti. Bāhirakanikāyantaraladdhīhi asammissatāya suṭṭhu visuddhavinicchayattā suvisuddhavinicchayaṃ. Mahāvihāravāsīnanti attano apassayabhūtaṃ nikāyaṃ dasseti . Desanānayanissitanti dhammasaṃvaṇṇanānayasannissitaṃ. Ettha ca 『『tesaṃ pāmojjakaraṇa』』ntiādinā sabbasaṃkilesamalavisuddhatāya visuddhiṃ nibbānaṃ patthentānaṃ yogīnaṃ ekaṃsena tadāvahattā pāmojjakaro ñāṇuttarehi sammāpaṭipannehi adhiṭṭhitattā suṭṭhu sammā visuddhavinicchayo mahāvihāravāsīnaṃ kathāmaggoti dasseti. Sakkaccaṃ me bhāsato sakkaccaṃ nisāmayathāti yojetabbaṃ.

Ettha ca 『『imissā dāni gāthāyā』』ti iminā visuddhimaggabhāsanassa nissayaṃ, 『『kathitāya mahesinā』』ti iminā tassa pamāṇabhāvaṃ, 『『yathābhūtaṃ atthaṃ sīlādibhedana』』nti iminā aviparītapiṇḍatthaṃ, 『『sudullabhaṃ…pe… yogino』』ti iminā nimittaṃ, 『『tesaṃ pāmojjakaraṇa』』nti iminā payojanaṃ, 『『vaṇṇayanto atthaṃ, suvisuddhavinicchayaṃ mahāvihāravāsīnaṃ desanānayanissitaṃ, sakkacca』』nti ca iminā karaṇappakāraṃ dassetvā 『『visuddhikāmā sabbepi, nisāmayatha sādhavo』』ti iminā tattha sakkaccasavane sādhujane niyojeti. Sādhukaṃ savanapaṭibaddhā hi sāsanasampatti.

我來幫您翻譯這段巴利文： 2. 尋求大戒蘊等故為大仙，即世尊。由彼大仙。"解說"即開顯、詳釋。"如實"即無顛倒。"戒等差別"即戒定慧等分類。"極難獲得"即除去八難機會，唯以第九機會可得，故極難獲得。"攝戒等"即攝三蘊戒等。因八聖道以三蘊攝者是有限的如國土攝城市，非三蘊以八聖道攝者是無限的。故說："賢友毗舍佉，非八聖道攝三蘊，賢友毗舍佉，是以三蘊攝八聖道。"因不被煩惱賊所害故為安穩。因離兩邊，因斷除詭詐等身曲等故為正直。因以殺滅一切染污法而行進，因尋求涅槃，因求涅槃者所應尋求故為道。"為清凈"即為涅槃，或為清凈性，即為阿羅漢果。 "不如實知者"即對如是以戒清凈等清凈次第應證得的如是相、如是作用、如是義理不如實了知者。欲求從一切染污、輪迴中的清凈解脫故為求凈者。"亦"字表示預期，由此顯示不僅滿足於戒而已，而且也是求清凈者。"於此"即於此教法中。修習相應勤修的瑜伽行者雖為清凈而精進努力，因未得方便故不證清凈，此為結構。"彼等"即瑜伽行者。雖然此清凈道因具足一切善，對聽聞、受持、修習等的一切人都能生歡喜，但對瑜伽行者尤其是歡喜因，故說"為彼等生歡喜"。因不混雜外道異部見解，故判別極為清凈，為極清凈判別。"大寺住者"顯示自己所依的部派。"依教說方式"即依法解說方式。 此中以"為彼等生歡喜"等顯示：對求清凈涅槃以脫離一切染污垢的瑜伽行者，必定能帶來此果故為生歡喜，由諸上智正行者所確立故為極正清凈判別，為大寺住者的說法方式。應結構為"我恭敬說時，汝等應恭敬聽聞"。 此中以"今對此偈"顯示清凈道說法的所依，以"大仙所說"顯示其權威性，以"如實義理戒等差別"顯示無顛倒總義，以"極難獲得⋯⋯瑜伽行者"顯示因緣，以"為彼等生歡喜"顯示目的，以"解說義理、極清凈判別、大寺住者的教說方式、恭敬"顯示作法方式，以"一切求清凈者、善人們應聽聞"令善人致力於恭敬聽聞。因為教法的成就依于善聽聞。

1. Vacanatthavibhāvanena paveditavisuddhimaggasāmaññatthassa visuddhimaggakathā vuccamānā abhiruciṃ uppādetīti padatthato visuddhimaggaṃ vibhāvetuṃ 『『tattha visuddhī』』tiādi āraddhaṃ. Tattha tatthāti yadidaṃ 『『visuddhimaggaṃ bhāsissa』』nti ettha visuddhimaggapadaṃ vuttaṃ, tattha. Sabbamalavirahitanti sabbehi rāgādimalehi, sabbehi saṃkilesamalehi ca virahitaṃ vivittaṃ. Tato eva accantaparisuddhaṃ, sabbadā sabbathā ca visuddhanti attho. Yathāvuttaṃ visuddhiṃ maggati gavesati adhigacchati etenāti visuddhimaggo. Tenāha 『『maggoti adhigamūpāyo vuccatī』』ti. Visuddhimaggoti ca nippariyāyena lokuttaramaggo veditabbo, tadupāyattā pana pubbabhāgamaggo, tannissayo kathāpabandho ca tathā vuccati.

Svāyaṃ visuddhimaggo satthārā desanāvilāsato, veneyyajjhāsayato ca nānānayehi desito, tesu ayameko nayo gahitoti dassetuṃ 『『so panāya』』ntiādi āraddhaṃ. Tattha katthacīti kismiñci sutte. Vipassanāmattavasenevāti avadhāraṇena samathaṃ nivatteti. So hi tassā paṭiyogī, na sīlādi. Matta-saddena ca visesanivattiatthena savisesaṃ samādhiṃ nivatteti. So upacārappanābhedo vipassanāyānikassa desanāti katvā na samādhimattaṃ. Na hi khaṇikasamādhiṃ vinā vipassanā sambhavati. Vipassanāti ca tividhāpi anupassanā veditabbā, na aniccānupassanāva. Na hi aniccadassanamattena saccābhisamayo sambhavati. Yaṃ pana gāthāyaṃ aniccalakkhaṇasseva gahaṇaṃ kataṃ, taṃ yassa tadeva suṭṭhutaraṃ pākaṭaṃ hutvā upaṭṭhāti, tādisassa vasena. Sopi hi itaraṃ lakkhaṇadvayaṃ vibhūtataraṃ katvā sammasitvā visesaṃ adhigacchati, na aniccalakkhaṇameva.

Sabbe saṅkhārāti sabbe tebhūmakasaṅkhārā, te hi sammasanīyā. Aniccāti na niccā addhuvā ittarā khaṇabhaṅgurāti. Paññāyāti vipassanāpaññāya. Passati sammasati. Atha pacchā udayabbayañāṇādīnaṃ uppattiyā uttarakālaṃ. Nibbindati dukkheti tasmiṃyeva aniccākārato diṭṭhe 『『sabbe saṅkhārā』』ti vutte tebhūmake khandhapañcakasaṅkhāte dukkhe nibbindati nibbidāñāṇaṃ paṭilabhati. Esa maggo visuddhiyāti esa nibbidānupassanāsaṅkhāto virāgādīnaṃ kāraṇabhūto nibbānassa adhigamūpāyo.

Jhānapaññāvasenāti samathavipassanāvasena. Jhānanti cettha vipassanāya pādakabhūtaṃ jhānaṃ adhippetaṃ. Yamhīti yasmiṃ puggale. Jhānañca paññā cāti etthāyamattho – yo puggalo jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā taṃ ussukkāpeti. Sa ve nibbānasantiketi so byattaṃ nibbānassa samīpe ekantato nibbānaṃ adhigacchatīti.

Kammanti maggacetanā. Sā hi apacayagāmitāya sattānaṃ suddhiṃ āvahati. Vijjāti sammādiṭṭhi. Sīlanti sammāvācākammantā. Jīvitamuttamanti sammāājīvo. Dhammoti avasesā cattāro ariyamaggadhammā. Atha vā kammanti sammākammantassa gahaṇaṃ. 『『Yā cāvuso visākha, sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā』』ti (ma. ni. 1.462) vacanato. Vijjāti sammādiṭṭhisammāsaṅkappānaṃ gahaṇaṃ. Dhammoti samādhi 『『evaṃdhammā te bhagavanto ahesu』』ntiādīsu (saṃ. ni.

我來幫您翻譯這段巴利文： 3. 由語義解說而顯明清凈道總義，說清凈道話能生歡喜，為顯示清凈道的詞義，故開始說"此中清凈"等。其中"此中"即在"我將說清凈道"這裡所說的清凈道一詞中。"離一切垢"即遠離、分離一切貪等垢、一切染污垢。因此即是究竟清凈，意為一切時、一切種清凈。以此尋求、探索、證得如前所說的清凈，故為清凈道。因此說"道即稱為證得方便"。清凈道無施設義應知即是出世間道，但因為是其方便，故前分道及依此的文句系列也如是稱為[清凈道]。 為顯示此清凈道由導師依說法美妙和所化意樂以種種方式說示，在其中取此一種方式，故開始說"此又"等。其中"于某處"即在某經中。"僅以觀"確定而排除止。因為那[止]是它[觀]的對治，不是戒等。以"僅"字義為排除差別而排除有差別的定。因為那是具近行、安止差別的觀行者的說法，故不是僅定。因為離開剎那定就不可能有觀。"觀"應知是三種隨觀，不僅是無常隨觀。因為不可能僅以見無常而現觀諦。在偈中僅取無常相，那是依止那[相]極為明顯顯現者而說。因為他也更清楚地思維其他兩相而證得殊勝，不僅[思維]無常相。 "一切行"即一切三界行，因為它們是可思維的。"無常"即非常、不穩固、暫時、剎那壞滅。"以慧"即以觀慧。"見"即思維。"然後"即生起生滅智等的后時。"厭離於苦"即在以無常相見已，于所說"一切行"即三界中稱為五蘊的苦中厭離，獲得厭智。"此是清凈道"即此稱為厭隨觀的、作為離貪等因的涅槃證得方便。 "以定慧"即以止觀。此中"定"是指作為觀的基礎的定。"于誰"即于哪個人。"定與慧"此中義為：哪個人以定為基礎而開始觀，勤修它。"實近涅槃"即他必定在涅槃近處，必定證得涅槃。 "業"即道思。因為它以趣向減損而帶來有情的清凈。"明"即正見。"戒"即正語、正業。"最上命"即正命。"法"即其餘四道法。或者"業"即正業的攝取。如說："賢友毗舍佉，所謂正見、正思惟，此等法攝在慧蘊中。""明"即正見、正思惟的攝取。"法"即定，如在"彼等世尊有如是法"等;

5.378) viya. Taggahaṇeneva 『『yo cāvuso visākha, sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā』』ti vacanato sammāvāyāmasatīnampi gahaṇaṃ daṭṭhabbaṃ. Sīlanti sammāvācājīvānaṃ. Jīvitamuttamanti evarūpassa ariyapuggalassa jīvitaṃ uttamaṃ jīvitanti evamettha aṭṭhaṅgiko ariyamaggo vuttoti veditabbo.

Sīlādivasenāti sīlasamādhipaññāvīriyavasena. Sabbadāti samādānato pabhuti sabbakālaṃ. Sīlasampannoti catupārisuddhisīlasampadāya sampanno samannāgato. Paññavāti lokiyalokuttarāya paññāya samannāgato. Susamāhitoti taṃsampayuttena samādhinā suṭṭhu samāhito. Āraddhavīriyoti akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya paggahitavīriyo. Pahitattoti nibbānaṃ patipesitattatāya kāye ca jīvite ca nirapekkhacitto. Oghanti kāmoghādicatubbidhampi oghaṃ, saṃsāramahoghameva vā.

Ekāyanoti ekamaggo. Maggapariyāyo hi idha ayana-saddo, tasmā ekapathabhūto ayaṃ, bhikkhave, maggo, na dvedhāpathabhūtoti attho. Ekaṃ vā nibbānaṃ ayati gacchatīti ekāyano, ekena vā gaṇasaṅgaṇikaṃ pahāya vivekaṭṭhena ayitabbo paṭipajjitabboti ekāyano, ayanti tenāti vā ayano, ekassa seṭṭhassa bhagavato ayanoti ekāyano, tena uppāditattā, ekasmiṃ vā imasmiṃyeva dhammavinaye ayanoti ekāyano. Sattānaṃ visuddhiyāti rāgādimalehi, abhijjhāvisamalobhādiupakkilesehi ca sattānaṃ visuddhatthāya visujjhanatthāya. Yadidanti nipāto, ye imeti attho. Pubbe saraṇalakkhaṇena maggaṭṭhena ca maggoti vuttasseva kāyādivisayabhedena catubbidhattā 『『cattāro satipaṭṭhānā』』ti vuttaṃ. Sammappadhānādīsūti ettha ādi-saddena appamādābhiratiādīnaṃ saṅgaho veditabbo . Appamādābhiratiādivasenāpi hi katthaci visuddhimaggo desito. Yathāha –

『『Appamādarato bhikkhu, pamāde bhayadassi vā;

Abhabbo parihānāya, nibbānasseva santike』』ti. (dha. pa. 32);

4.Tatrāti tassaṃ gāthāyaṃ. Upari vuccamānā gāthāya vitthārasaṃvaṇṇanā niddesapaṭiniddesaṭṭhāniyā, tato saṃkhittatarā atthavaṇṇanā uddesaṭṭhāniyāti āha 『『ayaṃ saṅkhepavaṇṇanā』』ti. Yathāuddiṭṭhassa hi atthassa niddesapaṭiniddesā sukarā, subodhā ca hontīti. Sīle patiṭṭhāyāti ettha sīleti kusalasīle. Yadipi 『『katame ca, thapati, akusalā sīlā』』tiādīsu akusalā dhammāpi sīlanti āgatā. Vuccamānāya pana cittapaññābhāvanāya adhiṭṭhānāyogyatāya kiriyasīlānampi asambhavo, kuto itaresanti kusalasīlamevettha adhippetaṃ. Sīlaṃ paripūrayamānotiādīsu paripūrayamānoti paripālento, parivaḍḍhento vā, sabbabhāgehi saṃvaranto , avītikkamanto cāti attho. Tathābhūto hi taṃ avijahanto tattha patiṭṭhito nāma hoti. 『『Sīle』』ti hi idaṃ ādhāre bhummaṃ. Patiṭṭhāyāti duvidhā patiṭṭhā nissayūpanissayabhedato. Tattha upanissayapatiṭṭhā lokiyā, itarā lokuttarā abhinditvā gahaṇe. Bhinditvā pana gahaṇe yathā lokiyacittuppādesu sahajātānaṃ, purimapacchimānañca vasena nissayūpanissayapatiṭṭhā sambhavati, evaṃ lokuttaresu heṭṭhimamaggaphalasīlavasena upanissayapatiṭṭhāpi sambhavati. 『『Patiṭṭhāyā』』ti ca padassa yadā upanissayapatiṭṭhā adhippetā, tadā 『『saddhaṃ upanissāyā』』tiādīsu (paṭṭhā. 1.

我來幫您翻譯這段巴利文： 中。由彼攝取，如說："賢友毗舍佉，所謂正精進、正念、正定，此等法攝在定蘊中"，應知也攝取正精進、正念。"戒"即正語、正命。"最上命"即如是聖者的生命為最上生命，如是此中應知說八支聖道。 "以戒等"即以戒、定、慧、精進。"一切時"即從受持開始的一切時。"具戒"即具足、成就四遍凈戒。"有慧"即具足世間出世間慧。"善定"即以彼相應定而善入定。"勤精進"即為斷不善法、成就善法而精進。"舍自我"即因送心趣向涅槃而於身命無所顧戀。"暴流"即欲暴流等四種暴流，或輪迴大暴流。 "一乘道"即一條道路。此中"道"字是道的同義語，故義為此是一條道路，諸比丘，非兩岔路。或趣向一個涅槃故為一乘道，或應由一人舍離群眾而以遠離義行道故為一乘道，或由此行進故為道，最上的一個世尊的道故為一乘道，因為是他所開顯，或在此一個法律中的道故為一乘道。"為有情清凈"即為有情從貪等垢、貪不正當等隨煩惱清凈、清潔。"即是"為不變詞，義為"即此"。先前以念相和道相說為道者，因身等境界差別為四種，故說"四念處"。"正勤等"中，以"等"字應知攝取不放逸喜好等。因為有時也以不放逸喜好等方式說清凈道。如說： "比丘喜不放逸，或見放逸為怖畏， 不能退失，必近涅槃。" 4."此中"即在彼偈中。上面將說的偈頌詳細解釋相當於釋義和再釋義，比那更簡略的義釋相當於總說，故說"此是略釋"。因為已總說之義的釋義和再釋義容易作，容易瞭解。"住立於戒"中，"于戒"即于善戒。雖然在"匠師，何為不善戒"等中，不善法也稱為戒。但由於所說的心慧修習，因不適合作為基礎，連作戒也不可能，何況其他[不善戒]？故此中唯指善戒。在"圓滿戒"等中，"圓滿"即保護或增長，以一切方面防護、不違犯之義。因為如是不捨離而住立於彼中，稱為住立於彼。"于戒"是處格。"住立"有二種：依止與近依止的差別。其中近依止住立是世間的，不分別而取時另一種是出世間的。分別而取時，如在世間心生起中由俱生、前後[心]而有依止近依止住立，如是在出世間中也由下位道果戒而有近依止住立。當"住立"一詞意為近依止住立時，如在"依止信"等中;

1.423) viya purimakālakiriyāvasena attho veditabbo. Tenāha 『『pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī』』ti (ma. ni. 3.431). Yadā pana nissayapatiṭṭhā adhippetā, tadā 『『cakkhuñca paṭiccā』』tiādīsu (ma. ni. 1.204; 3.421; saṃ. ni. 4.60) viya samānakālakiriyāvasena attho veditabbo. Sammāvācādayo hi attanā sampayuttānaṃ sammādiṭṭhiādīnaṃ sahajātavaseneva nissayapaccayā hontīti.

Narati netīti naro, puriso. Yathā hi paṭhamapakatibhūto satto, itarāya pakatiyā seṭṭhaṭṭhena puri ucce ṭhāne seti pavattatīti 『『puriso』』ti vuccati, evaṃ nayanaṭṭhena 『『naro』』ti vuccati. Puttabhātubhūtopi hi puggalo mātujeṭṭhabhaginīnaṃ netuṭṭhāne tiṭṭhati, pageva itaro itarāsaṃ. Narena yogato, narassa ayanti vā nārī, itthī. Sāpi cettha kāmaṃ taṇhājaṭāvijaṭanasamatthatā atthi, padhānameva pana sattaṃ dassento 『『naro』』ti āha yathā 『『satthā devamanussāna』』nti (dī. ni.

我來幫您翻譯這段巴利文： 如中，應知義為以前時動作。因此說："在此之前他的身業、語業、命已極清凈。"當意為依止住立時，如在"緣眼"等中，應知義為同時動作。因為正語等對其相應的正見等唯以俱生而成為依止緣。 "人"是引導故為人。如第一自性的有情，以比其他自性殊勝義而住高處運作故稱為"補特伽羅"，如是以引導義稱為"人"。即使是兒子兄弟的人，也站在母親和姐妹的引導位置，何況其他[男人]對其他[女人]。由與男人相應，或為男人所去故為女人。雖然此中女人也有能力解開愛結，但為顯示主要的有情故說"人"，如說"天人師"。; provided by EasyChat

1.157, 255). Aṭṭhakathāyaṃ pana avibhāgena puggalapariyāyo ayanti dassetuṃ 『『naroti satto』』ti vuttaṃ. Sapaññoti vipākabhūtāya saha paññāya pavattatīti sapañño. Tāya hi ādito paṭṭhāya santānavasena bahulaṃ pavattamānāya ayaṃ satto savisesaṃ 『『sapañño』』ti vattabbataṃ arahati. Vipākapaññāpi hi santānavisesanena bhāvanāpaññuppattiyā upanissayo hoti ahetukadvihetukānaṃ tadabhāvato. Sampajaññasaṅkhātāya ca taṃtaṃkiccakārikāya paññāya vasena 『『sapañño』』ti vattuṃ vaṭṭati. Aṭṭhakathāyaṃ pana nipaka-saddena pārihārikapaññā gayhatīti vipākapaññāvasenevettha attho vutto. Kammajatihetukapaṭisandhipaññāyāti kammajāya tihetukapaṭisandhiyaṃ paññāyāti evaṃ tihetuka-saddo paṭisandhi-saddena sambandhitabbo, na paññā-saddena. Na hi paññā tihetukā atthi. Paṭisandhito pabhuti pavattamānā paññā 『『paṭisandhiyaṃ paññā』』ti vuttā taṃmūlakattā, na paṭisandhikkhaṇe pavattā eva.

Cinteti ārammaṇaṃ upanijjhāyatīti cittaṃ, samādhi. So hi sātisayaṃ upanijjhānakicco. Na hi vitakkādayo vinā samādhinā tamatthaṃ sādhenti, samādhi pana tehi vināpi sādhetīti. Paguṇabalavabhāvāpādanena paccayehi citaṃ, tathā santānaṃ cinotītipi cittaṃ, samādhi. Paṭhamajjhānādivasena cittavicittatāya, iddhividhādicittakaraṇena ca samādhi cittanti vināpi paropadesenassa cittapariyāyo labbhateva. Aṭṭhakathāyaṃ pana citta-saddo viññāṇe niruḷhoti katvā vuttaṃ 『『cittasīsena hettha samādhi niddiṭṭho』』ti. Yathāsabhāvaṃ pakārehi jānātīti paññā. Sā yadipi kusalādibhedato bahuvidhā. 『『Bhāvaya』』nti pana vacanato bhāvetabbā idhādhippetāti taṃ dassetuṃ 『『vipassana』』nti vuttaṃ. 『『Bhāvaya』』nti ca idaṃ paccekaṃ yojetabbaṃ 『『cittañca bhāvayaṃ, paññañca bhāvaya』』nti. Tayidaṃ dvayaṃ kiṃ lokiyaṃ, udāhu lokuttaranti? Lokuttaranti daṭṭhabbaṃ ukkaṭṭhaniddesato. Taṃ hi bhāvayamāno ariyamaggakkhaṇe taṇhājaṭaṃ samucchedavasena vijaṭetīti vuccati, na lokiyaṃ. Nānantariyabhāvena panettha lokiyāpi gahitāva honti lokiyasamathavipassanāya vinā tadabhāvato. Samathayānikassa hi upacārappanāppabhedaṃ samādhiṃ itarassa khaṇikasamādhiṃ, ubhayesampi vimokkhamukhattayaṃ vinā na kadācipi lokuttarādhigamo sambhavati. Tenāha 『『samādhiñceva vipassanañca bhāvayamāno』』ti. Tattha yadā lokiyā samathavipassanā adhippetā, tadā 『『bhāvaya』』nti idaṃ bhāvanākiriyāya hetubhāvakathanaṃ, bhāvanāhetūti attho. Taṃbhāvanāhetukā hi vijaṭanakiriyāti. Yadā pana lokuttarā adhippetā, tadā kevalaṃ vattamānabhāvaniddeso. Tadubhayabhāvanāsamakālameva hi taṇhājaṭāvijaṭanaṃ.

我來幫您翻譯這段巴利文： 但在義釋中，為顯示"人"是不分別的補特伽羅同義語，故說"人即有情"。"有慧"即與異熟慧俱行故為有慧。因為由此[慧]從開始以相續而多分運作，此有情特別值得稱為"有慧"。因為異熟慧也以相續殊勝而成為修所成慧的近依，無因二因者則無此。也可以依稱為正知的作種種事業的慧而說"有慧"。但在義釋中因以"聰明"字攝取攝護慧，故此中唯依異熟慧而說義。"業生三因結生慧"即業生的三因結生中的慧，如是"三因"字應與"結生"字相連，不與"慧"字相連。因為沒有三因慧。從結生開始運作的慧稱為"結生中的慧"，因為以彼為根本，不僅是在結生剎那運作的。 由於思惟、觀察所緣故為心，即定。因為它有殊勝的觀察作用。因為尋等離開定不能成就彼義，但定即使離開彼等也能成就。由使[定]達到熟練強有力的狀態而積集[諸]緣，如是積集相續故也為心，即定。由初禪等的心差別，由神通等的心作用，即使不依他教[定]也可得心的同義語。但在義釋中因心字在識中確立，故說"此中以心為首而指定"。如實以種種行相而了知故為慧。它雖然依善等差別而有多種，但因說"修習"故此中意指應修習的，為顯示此故說"觀"。"修習"應各別結合爲"修習心和修習慧"。此二者是世間的還是出世間的？應視為出世間的，因為是最上的說示。因為修習它時在聖道剎那以斷除方式解開愛結而說，不是世間的。但以無間性在此也攝取世間的，因為離開世間止觀就沒有它。因為對止行者沒有具近行、安止差別的定，對[觀行者]沒有剎那定，對兩者沒有三解脫門就絕不可能證得出世間。因此說"修習定與觀"。其中當意指世間止觀時，此"修習"是說明修習作用的因緣，義為以修習為因。因為解結作用以彼修習為因。當意指出世間時，則僅是現在修習的說明。因為二種修習與解開愛結同時。

『『Ātāpī nipako』』ti idaṃ yathāvuttabhāvanāya upakārakadhammakittanaṃ. Kammaṭṭhānaṃ anuyuñjantassa hi vīriyaṃ sati sampajaññanti ime tayo dhammā bahūpakārā. Vīriyūpatthaddhañhi kammaṭṭhānaṃ satisampajaññānupālitaṃ na paripatati, upari ca visesaṃ āvahati. Patiṭṭhāsiddhiyā cettha saddhāsiddhi, saddhūpanissayattā sīlassa, vīriyādisiddhiyā ca. Na hi saddheyyavatthuṃ asaddahantassa yathāvuttavīriyādayo sambhavanti, tathā samādhipi. Yathā hi hetubhāvato vīriyādīhi saddhāsiddhi, evaṃ phalabhāvato tehi samādhisiddhi. Vīriyādīsu hi sampajjamānesu samādhi sampannova hoti asamāhitassa tadabhāvato. Kathaṃ panettha satisiddhi? Nipakaggahaṇato. Tikkhavisadabhāvappattā hi sati 『『nepakka』』nti vuccati. Yathāha 『『paramena satinepakkena samannāgato』』ti. Aṭṭhakathāyaṃ pana 『『nepakkaṃ paññā』』ti ayamattho dassito. Taggahaṇeneva satipi gahitāva hoti. Na hi sativirahitā paññā atthīti. Apare pana 『『sapañño』』ti imināva pārihārikapaññāpi gayhatīti 『『nipako』』ti padassa 『『sato』』ti atthaṃ vadanti. Yadipi kilesānaṃ pahānaṃ ātāpanaṃ, taṃ sammādiṭṭhiādīnampi attheva. Ātappasaddo viya pana ātāpasaddo vīriyeyeva niruḷhoti āha 『『ātāpīti vīriyavā』』ti. Atha vā paṭipakkhappahāne sampayuttadhammānaṃ abbhussahanavasena pavattamānassa vīriyassa sātisayaṃ tadātāpananti vīriyameva tathā vuccati, na aññe dhammā. Ātāpīti cāyamīkāro pasaṃsāya, atisayassa vā dīpako. Vīriyavāti vā-saddopi tadattho eva daṭṭhabbo. Tena sammappadhānasamaṅgitā vuttā hoti. Tenāha 『『kilesānaṃ ātāpanaparitāpanaṭṭhenā』』ti. Ātāpanaggahaṇena cettha ārambha dhātumāha ādito vīriyārambhoti katvā, paritāpanaggahaṇena nikkamaparakkamadhātuyo sabbaso paṭipakkhato nikkhantataṃ, uparūpari visesappattiñca upādāya. Nipayati visoseti paṭipakkhaṃ, tato vā attānaṃ nipāti rakkhatīti nipako, sampajāno. Kammaṭṭhānassa pariharaṇe niyuttāti pārihārikā.

我來幫您翻譯這段巴利文： "熱忱明智"這是稱述如前所說修習的助益法。因為對於修習業處者，精進、念、正知這三法多有助益。因為業處被精進支援、被念和正知守護就不退失，並帶來更上殊勝。由住立成就而有信成就，因為戒以信為近依，也有精進等成就。因為對於不信可信事的人不可能有如前所說的精進等，定也如是。如何由因緣性而以精進等有信成就，如是由果性而以彼等有定成就。因為在精進等成就時定必定成就，因為不定者無彼等。如何此中有念成就？由取"明智"。因為達到銳利、明晰狀態的念稱為"明智"。如說："具足最上念明智。"但在義釋中顯示"明智即慧"的義。由取彼也已攝取念。因為沒有離唸的慧。其他人則說因以"有慧"已攝取攝護慧，故"明智"一詞義為"具念"。 雖然熱煉是斷煩惱，正見等也有此[義]。但如"熱煉"字，"熱忱"字在精進中確立，故說"熱忱即有精進"。或者在斷對治時以相應法奮發運作的精進，特別有彼熱煉性，故唯精進如是稱，不是其他法。"熱忱"中的"忱"字表示讚歎或殊勝。"有精進"中的"有"字也應知同義。由此說具足正勤。因此說"以熱煉、燒惱煩惱義"。此中以"熱煉"說發勤界，因為是最初發起精進，以"燒惱"說精進、努力界，因為是從對治完全出離和漸次證得殊勝。明智，即滅盡對治，或從彼守護自己故為明智，即正知。從事於業處的守護故為攝護。

Abhikkamādīni sabbakiccāni sātthakasampajaññādivasena paricchijja netīti sabbakiccapariṇāyikā. Kammaṭṭhānassa vā uggaho paripucchā bhāvanārambho manasikāravidhi, tattha ca sakkaccakāritā sātaccakāritā sappāyakāritā nimittakusalatā pahitattatā antarāasaṅkoco indriyasamattapaṭipādanā vīriyasamatāpādanaṃ vīriyasamatāyojananti evamādīnaṃ sabbesaṃ kiccānaṃ pariṇāyikā sabbakiccapariṇāyikā. Bhayaṃ ikkhatīti bhikkhūti sādhāraṇato bhikkhulakkhaṇakathanena paṭipattiyāva bhikkhubhāvo, na bhikkhakabhinnapaṭadharādibhāvenāti dasseti. Evaṃ hi katakiccānaṃ sāmaṇerādīnaṃ, paṭipannānañca apabbajitānampi saṅgaho kato hoti. Idha pana paṭipajjanakavasena attho veditabbo. Bhindati pāpake akusale dhammeti vā bhikkhu. So imaṃ vijaṭayeti yo naro sappañño sīle patiṭṭhāya ātāpī nipako cittaṃ paññañca bhāvayanti vutto, so bhikkhu imaṃ taṇhājaṭaṃ vijaṭayeti sambandho. Idāni tampi vijaṭanaṃ veḷugumbavijaṭanena upametvā dassetuṃ gāthāya yathāvutte sīlādidhamme 『『iminā ca sīlenā』』tiādinā paccāmasati. Tattha yasmā yogāvacarasantānagatā nānākkhaṇikā missakā sīlādidhammā gāthāya gahitā, tasmā te ekaccaṃ gaṇhanto 『『chahi dhammehi samannāgato』』ti āha. Na hi te cha dhammā ekasmiṃ santāne ekasmiṃ khaṇe labbhanti. Yasmā ca puggalādhiṭṭhānena gāthā bhāsitā, tasmā puggalādhiṭṭhānameva upamaṃ dassento 『『seyyathāpi nāma puriso』』tiādimāha . Tattha sunisitanti suṭṭhu nisitaṃ, ativiya tikhiṇanti attho. Satthassa nisānasilāyaṃ nisitatarabhāvakaraṇaṃ, bāhubalena cassa ukkhipananti ubhayampetaṃ atthāpannaṃ katvā upamā vuttāti tadubhayaṃ upameyye dassento 『『samādhisilāyaṃ sunisitaṃ…pe… paññāhatthena ukkhipitvā』』ti āha. Samādhiguṇena hi paññāya tikkhabhāvo. Tenāha bhagavā 『『samāhito yathābhūtaṃ pajānātī』』ti (saṃ. ni. 3.5; 4.99; 5.1071; netti. 40; mi. pa. 2.1.14). Vīriyañcassā upatthambhakaṃ paggaṇhanato. Vijaṭeyyāti vijaṭetuṃ sakkuṇeyya. Vuṭṭhānagāminivipassanāya hi vattamānāya yogāvacaro taṇhājaṭaṃ vijaṭetuṃ samattho nāma. Vijaṭanaṃ cettha samucchedavasena pahānanti āha 『『sañchindeyya sampadāleyyā』』ti. Dakkhiṇaṃ arahatīti dakkhiṇeyyo, aggo ca so dakkhiṇeyyo cāti aggadakkhiṇeyyo, aggā vā dakkhiṇā aggadakkhiṇā, taṃ arahatīti aggadakkhiṇeyyo.

我來幫您翻譯這段巴利文： 以利益正知等分別引導前進等一切事業故為一切事業引導。或者業處的修習、詢問、開始修習、作意方法，及其中恭敬作、持續作、適宜作、善巧相、舍自我、中間不退縮、令諸根平等、令精進平等、運用精進平等等一切事業的引導故為一切事業引導。"比丘"見畏，以共同說明比丘相而顯示僅以行道為比丘性，非以乞食、穿壞衣等為[比丘性]。如是包攝已作事業的沙彌等和已行道的未出家者。但此中應知義依能行道。或者破壞惡不善法故為比丘。 "彼解開此"即前面所說"住立於戒、有慧、熱忱、明智、修習心與慧的人、比丘解開此愛結"的連結。現在為以竹叢解開作譬喻而顯示彼解開，以"以此戒"等回顧偈中所說戒等法。其中因為攝取瑜伽行者相續中異時、雜種的戒等法，故取其一分而說"具足六法"。因為此六法不能在一相續一剎那中得。又因以補特伽羅為根本而說偈，故唯以補特伽羅為根本而顯示譬喻說"譬如有人"等。其中"善磨"即極善磨，義為極銳利。刀在磨石上磨得更銳利，以臂力舉起它，說譬喻時含攝此兩義，故顯示譬喻義時說"在定石上善磨...以慧手舉起"。因為以定功德[成就]慧的銳利性。因此世尊說："入定者如實了知。"精進是它的支援因為提舉。"能解開"即能夠解開。因為在出起道觀時，瑜伽行者稱為能解開愛結。此中解開即以斷除方式斷，故說"斷除、破壞"。應受供養故為應供，最上且應供故為最上應供，或最上供養為最上供養，應受彼故為最上應供。

5.Tatrāti tassaṃ gāthāyaṃ. Ayanti 『『naro』』ti ca 『『bhikkhū』』ti ca vutto yogāvacaro. Puna tatrāti tassaṃ paññāyaṃ. Assāti bhikkhuno. Kattari cetaṃ sāmivacanaṃ, anenāti attho. Karaṇīyaṃ natthi visesādhānassa tihetukapaṭisandhipaññāya abhāvato. Tenāha 『『purimakammānubhāveneva hissa sā siddhā』』ti. Tenāti yoginā. Bhāvanāyaṃ satatapavattitavīriyatāya sātaccakārinā. Paññāvasenāti yathāvuttanepakkasaṅkhātapaññāvasena. Yaṃ kiñci kattabbaṃ, tassa sabbassa sampajānavaseneva karaṇasīlo, tattha vā sampajānakāro etassa atthi, sampajānassa vā asammohassa kārako uppādakoti sampajānakārī, tena sampajānakārinā. Atrāti assaṃ gāthāyaṃ. Sīlādisampādane vīriyassa tesaṃ aṅgabhāvato taṃ visuṃ aggahetvā 『『sīlasamādhipaññāmukhenā』』ti vuttaṃ.

『『Visuddhimaggaṃ dassetī』』ti avibhāgato desanāya piṇḍatthaṃ vatvā puna taṃ vibhāgato dassetuṃ 『『ettāvatā』』tiādi vuttaṃ. Tattha ettāvatāti ettakāya desanāya. Sikkhāti sikkhitabbaṭṭhena sikkhā. Sikkhanaṃ cettha āsevanaṃ daṭṭhabbaṃ. Sīlādidhammehi saṃvaraṇādivasena āsevanto te sikkhatīti vuccati. Sāsananti paṭipattisāsanaṃ. Upanissayo balavakāraṇaṃ. Vajjanaṃ anupagamanaṃ. Sevanā bhāvanā. Paṭipakkhoti pahāyakapaṭipakkho. Yadipi gāthāyaṃ 『『sīle』』ti sāmaññato vuttaṃ, na 『『adhisīle』』ti. Taṃ pana taṇhājaṭāvijaṭanassa patiṭṭhābhūtaṃ adhippetanti āha 『『sīlena adhisīlasikkhā pakāsitā』』ti. Bhavagāmi hi sīlaṃ sīlameva, vibhavagāmi sīlaṃ adhisīlasikkhā. Sāmaññajotanā hi visese avatiṭṭhatīti. Esa nayo sesasikkhāsupi.

Sīlenāti adhisīlasikkhābhūtena sīlena. Taṃ hi anaññasādhāraṇatāya sāsanassa ādikalyāṇataṃ pakāseti, na yamaniyamādimattaṃ. Tena vuttaṃ 『『sīlañca suvisuddhaṃ, sabbapāpassa akaraṇa』』nti ca. Kusalānanti maggakusalānaṃ. Kusalānanti vā anavajjānaṃ. Tena ariyaphaladhammānampi saṅgaho siddho hoti. Sabbapāpassa akaraṇanti sabbassāpi sāvajjassa akiriyā anajjhāpajjanaṃ. Etena cārittavārittabhedassa sabbassa sīlassa gahaṇaṃ kataṃ hoti. Kattabbākaraṇampi hi sāvajjamevāti. Ādivacanatoti gāthāyaṃ vuttasamādhipaññānaṃ ādimhi vacanato. Ādibhāvo cassa tammūlakattā uttarimanussadhammānaṃ. Ādīnaṃ vā vacanaṃ ādivacanaṃ. Ādisaddena cettha 『『sīlaṃ samādhi paññā ca, vimutti ca anuttarā』』ti (dī. ni.

我來幫您翻譯這段巴利文： 5."此中"即在彼偈中。"此"即稱為"人"和"比丘"的瑜伽行者。又"此中"即在彼慧中。"彼"即比丘的。這是作者的屬格，義為"由此"。無須作特殊修習，因為無三因結生慧。因此說"僅由前業力彼已成就彼[慧]"。"由彼"即由瑜伽者。以修習中常恒精進性而持續作。"以慧"即以如前所說稱為明智的慧。凡有所作，一切唯以正知而作為習性，或在彼中有正知作，或作、生起正知即無癡故為正知作者，由彼正知作者。"此中"即在此偈中。因為精進在成就戒等中為彼等支分，不另外取彼而說"以戒定慧為首"。 說"顯示清凈道"為不分別說示的總義后，為再以分別顯示彼而說"至此"等。其中"至此"即以此許多說示。"學"以應學義為學。此中學應知為習行。由以戒等法作防護等方式習行故稱為學習彼等。"教"即行道教。"近依"為強力因。"遠離"為不接近。"親近"為修習。"對治"為能斷對治。雖然在偈中說"于戒"為一般，非"于增上戒"。但意指彼為解開愛結的住立，故說"以戒顯示增上戒學"。因為趣向有的戒僅是戒，趣向無有的戒是增上戒學。因為一般顯示住立於殊勝。此理于其餘諸學也如是。 "以戒"即以作為增上戒學的戒。因為彼以不共他性而顯示教法的初善，不僅是制約等。因此說"戒極清凈"和"不作一切惡"。"善"即道善。或"善"即無過。由此也成就攝取聖果法。"不作一切惡"即不作、不犯一切有過。由此攝取行、止差別的一切戒。因為不作應作也是有過。"由初說"即在偈中說定慧的初頭說。它是初因為是更上人法的根本。或初等的說為初說。以"初"字此中[攝取]"戒定慧及無上解脫"等;;

2.186) evamādīnaṃ saṅgaho daṭṭhabbo. Sīlassa visuddhattā vippaṭisārādihetūnaṃ dūrīkaraṇato avippaṭisārādiguṇāvahaṃ. 『『Avippaṭisārādiguṇāvahattā』』ti etena na kevalaṃ sīlassa kalyāṇatāva vibhāvitā, atha kho ādibhāvopīti daṭṭhabbaṃ. Tathā hissa sutte (pari. 366) avippaṭisārādīnaṃ vimuttiñāṇapariyosānānaṃ paramparapaccayatā vuttā. Samādhināti adhicittasikkhābhūtena samādhinā. Sakalaṃ sāsanaṃ saṅgahetvā pavattāya gāthāya ādipadena ādimhi paṭipajjitabbassa sīlassa, tatiyapadena pariyosāne paṭipajjitabbāya paññāya gahitattā majjhe paṭipajjitabbo samādhi pārisesato dutiyapadena gayhatīti 『『kusalassa upasampadātiādivacanato hi samādhi sāsanassa majjhe』』ti vuttaṃ, na kusalasaddassa samādhipariyāyattā. Pubbūpanissayavato hi samāhitatādiaṭṭhaṅgasamannāgamena abhinīhārakkhamatā samādhissa iddhividhādiguṇāvahattaṃ, aggamaggapaññāya adhigatāya yadatthaṃ pabbajati, taṃ pariyositanti paññā sāsanassapariyosānaṃ. Tenāha bhagavā 『『sikkhānisaṃsamidaṃ, bhikkhave, brahmacariyaṃ vussati saddhādhipateyyaṃ paññuttaraṃ vimuttisāra』』nti (a. ni. 4.245). Sakaṃ cittaṃ sacittaṃ, sacittassa sabbaso kilesānaṃ samucchindanena visodhanaṃ sacittapariyodāpanaṃ. Evaṃ pana paññākicce matthakappatte uttari karaṇīyābhāvato sāsanassa paññuttaratā veditabbā. Tādibhāvāvahanatoti yādiso iṭṭhesu, lābhādīsu ca anunayābhāvato, tādiso aniṭṭhesu, alābhādīsu ca paṭighābhāvato. Tato eva vā yādiso anāpāthagatesu iṭṭhāniṭṭhesu, tādiso āpāthagatesupīti tādī. Tassa bhāvo tādibhāvo, tassa āvahanato. Vātenāti vātahetu. Na samīratīti na calati. Na samiñjantīti na phandanti, kuto calananti adhippāyo.

Tathāti yathā sīlādayo adhisīlasikkhādīnaṃ pakāsakā, tathā tevijjatādīnaṃ upanissayassāti tesaṃ pakāsanākārūpasaṃhārattho tathā-saddo. Yasmā sīlaṃ visujjhamānaṃ satisampajaññabalena, kammassakatañāṇabalena ca saṃkilesamalato visujjhati pāripūriñca gacchati, tasmā sīlasampadā sijjhamānā upanissayasampattibhāvena satibalaṃ, ñāṇabalañca paccupaṭṭhapetīti tassā vijjattayūpanissayatā veditabbā sabhāgahetusampādanato. Satinepakkena hi pubbenivāsavijjāsiddhi, sampajaññena sabbakiccesu sudiṭṭhakāritāparicayena cutūpapātañāṇānubandhāya dutiyavijjāsiddhi, vītikkamābhāvena saṃkilesappahānasabbhāvato vivaṭṭūpanissayatāvasena ajjhāsayasuddhiyā tatiyavijjāsiddhi. Puretaraṃ siddhānaṃ samādhipaññānaṃ pāripūriṃ vinā sīlassa āsavakkhayañāṇūpanissayatā sukkhavipassakakhīṇāsavehi dīpetabbā. Samādhipaññā viya abhiññāpaṭisambhidānaṃ sīlaṃ na sabhāgahetūti katvā vuttaṃ 『『na tato para』』nti. 『『Samāhito yathābhūtaṃ pajānātī』』ti (saṃ. ni. 3.5; 4.99; netti. 40; mi. pa. 2.

我來幫您翻譯這段巴利文： 應知攝取"戒定慧及無上解脫"等。因戒清凈而遠離後悔等因，故帶來無後悔等功德。"帶來無後悔等功德"不僅顯示戒的善性，也應知顯示初性。如是在經中說無後悔等以解脫智為終的次第因緣性。"以定"即以作為增上心學的定。 在攝取全部教法而運作的偈中，以初句攝取最初應行的戒，以第三句攝取最後應行的慧，故中間應行的定由余攝法以第二句攝取，因此說"由'善的成就'等說故定在教法中間"，不是因善字為定的同義語。因為有前世近依而以具足定等八支的發願性而帶來神通等功德，證得最上道慧時所為出家的目的即已完成，故慧為教法的終。因此世尊說："諸比丘，此梵行以信為主，以慧為最上，以解脫為實質而學習功德。"自心為己心，以完全斷除己心的煩惱而清凈為己心清凈。如是在慧的作用達到頂點時無須更多作為，故應知教法以慧為最上。帶來如如性，即如何于可意、得等中無貪著，即如何于不可意、失等中無嗔恚。或者由此如何于未到現前的可意不可意，即如何于已到現前的[可意不可意]故為如如。彼性為如如性，因帶來彼。"被風"即以風為因。"不動"即不動搖。"不震"即不顫動，意為何況動搖。 "如是"即如戒等顯示增上戒學等，如是[顯示]三明等的近依，"如是"字義為總結它們的顯示方式。因為戒在清凈時以念正知力和業所作智力而從雜染垢清凈且趨圓滿，故戒成就時以近依具足性而顯現念力和智力，應知它為三明的近依，因為成就同分因。因為以念明智而成就宿住明，以正知於一切事業善見作的熟習而隨順死生智故成就第二明，以無違犯故由斷雜染而有以趣向出離為近依而意樂清凈故成就第三明。未先成就定慧的圓滿而戒為漏盡智的近依應由純觀阿羅漢顯示。因為戒如定慧非神通、無礙解的同分因，故說"非彼以上"。"入定者如實了知";;

1.14) vacanato samādhisampadā chaḷabhiññatāya upanissayo. Paññā viya paṭisambhidānaṃ samādhi na sabhāgahetūti vuttaṃ 『『na tato para』』nti. 『『Yogā ve jāyate bhūrī』』ti (dha. pa. 282) vacanato pubbayogena, garuvāsadesabhāsākaosallauggahaparipucchādīhi ca paribhāvitā paññāsampatti paṭisambhidāpabhedassa upanissayo paccekabodhisammāsambodhiyopi paññāsampattisannissayāti paññāya anadhigantabbassa visesassa abhāvato, tassā ca paṭisambhidāpabhedassa ekantikakāraṇato heṭṭhā viya 『『na tato para』』nti avatvā 『『na aññena kāraṇenā』』ti vuttaṃ.

Ettha ca 『『sīlasampattiñhi nissāyā』』ti vuttattā yassa samādhivijambhanabhūtā anavasesā cha abhiññā na ijjhanti, tassa ukkaṭṭhaparicchedavasena na samādhisampadā atthīti. Satipi vijjānaṃ abhiññekadesabhāve sīlasampattisamudāgatā eva tisso vijjā gahitā. Yathā hi paññāsampattisamudāgatā catasso paṭisambhidā upanissayasampannassa maggeneva ijjhanti, maggakkhaṇe eva tāsaṃ paṭilabhitabbato, evaṃ sīlasampattisamudāgatā tisso vijjā samādhisampattisamudāgatā ca cha abhiññā upanissayasampannassa maggeneva ijjhantīti maggādhigameneva tāsaṃ adhigamo veditabbo. Paccekabuddhānaṃ, sammāsambuddhānañca paccekabodhisammāsambodhisamadhigamasadisā hi imesaṃ ariyānaṃ ime visesādhigamāti. Vinayasuttābhidhammesu sammāpaṭipattiyā tevijjatādīnaṃ upanissayatāpi yathāvuttavidhinā veditabbā.

Sampannasīlassa kāmasevanābhāvato sīlena paṭhamantavivajjanaṃ vuttaṃ. Yebhuyyena hi sattā kāmahetu pāṇātipātādivasenāpi asuddhapayogā honti. Jhānasukhalābhino kāyakilamathassa sambhavo eva natthīti samādhinā dutiyantavivajjanaṃ vuttaṃ jhānasamuṭṭhānapaṇītarūpaphuṭakāyattā. Paññāyāti maggapaññāya. Ukkaṭṭhaniddesena hi ekaṃsato ariyamaggova majjhimā paṭipatti nāma. Evaṃ santepi lokiyapaññāvasenapi antadvayavivajjanaṃ vibhāvetabbaṃ.

Sīlaṃ taṃsamaṅgino kāmasugatīsuyeva nibbattāpanato catūhi apāyehi vimuttiyā kāraṇanti āha 『『sīlena apāyasamatikkamanupāyo pakāsito hotī』』ti. Na hi pāṇātipātādipaṭivirati duggatiparikilesaṃ āvahati. Samādhi taṃsamaṅgino mahaggatabhūmiyaṃyeva nibbattāpanena sakalakāmabhavato vimocetīti vuttaṃ 『『samādhinā kāmadhātusamatikkamanupāyo pakāsito hotī』』ti. Na hi kāmāvacarakammassa anubalappadāyīnaṃ kāmacchandādīnaṃ vikkhambhakaṃ jhānaṃ kāmadhātuparikilesāvahaṃ hoti. Na cettha upacārajjhānaṃ nidassetabbaṃ, appanāsamādhissa adhippetattā. Nāpi 『『sīleneva atikkamitabbassa apāyabhavassa samādhinā atikkamitabbatā』』ti vacanokāso. Sugatibhavampi atikkamantassa duggatisamatikkamane kā kathāti. Sabbabhavasamatikkamanupāyoti kāmabhavādīnaṃ navannampi bhavānaṃ samatikkamanupāyo sīlasamādhīhi atikkantāpi bhavā anatikkantā eva, kāraṇassa apahīnattā. Paññāya panassa suppahīnattā te samatikkantā eva.

我來幫您翻譯這段巴利文： 因說"入定者如實了知"故定成就為六神通的近依。如慧非無礙解的同分因，定也非[無礙解的同分因]，故說"非彼以上"。因說"由瑜伽生廣慧"故由先前瑜伽，以及由依止師、國土、語言善巧、聽聞、詢問等而熏修的慧成就為無礙解差別的近依，獨覺菩提、正等菩提也依慧成就，因為慧無不能證得的殊勝，而它為無礙解差別的必然因，不如前說"非彼以上"而說"非由其他因"。 此中因說"依止戒成就"，故若人未成就作為定顯現的一切六神通，依最上限定則無定成就。雖然明是神通的一部分，但取由戒成就而來的三明。如由慧成就而來的四無礙解對具近依者由道而成就，因為在道剎那才能證得它們，如是由戒成就而來的三明和由定成就而來的六神通對具近依者由道而成就，應知由證道而證得它們。因為這些聖者的這些殊勝證得如同獨覺、正等覺的獨覺菩提、正等菩提證得。在律、經、論中正行為三明等的近依性也應以如前所說方法了知。 因具戒者無行欲，故說以戒遠離第一邊。因為大多數有情由於欲而以殺生等方式成為不凈加行。得禪樂者身疲勞完全不可能，故說以定遠離第二邊，因為身遍滿禪所生殊勝色。"以慧"即以道慧。因為依最上說示，唯一向聖道稱為中道行。即使如此，也應依世間慧顯示遠離二邊。 戒令具足者唯生欲善趣，故為從四惡趣解脫的因，因此說"以戒顯示超越惡趣的方法"。因為離殺生等不會帶來惡趣的損惱。定令具足者唯生廣大地，以脫離一切欲有，故說"以定顯示超越欲界的方法"。因為禪那除遣欲界業的助力欲貪等，不會帶來欲界的損惱。此中不應說示近行定，因為意指安止定。也無法說"應以定超越唯以戒應超越的惡趣有"。超越善趣有者何況超越惡趣。"超越一切有的方法"即超越欲有等九有的方法，以戒定所超越的諸有並非真正超越，因為因未斷。但以慧善斷故它們確實超越。

Tadaṅgappahānavasenāti dīpālokeneva tamassa puññakiriyavatthugatena tena tena kusalaṅgena tassa tassa akusalaṅgassa pahānavasena. Samādhinā vikkhambhanappahānavasenāti upacārappanābhedena samādhinā pavattinivāraṇena ghaṭappahāreneva jalatale sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānavasena. Paññāyāti ariyamaggapaññāya. Samucchedappahānavasenāti catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano santāne 『『diṭṭhigatānaṃ pahānāyā』』tiādinā (dha. sa. 277) vuttassa samudayapakkhiyassa kilesagaṇassa accantaṃ appavattisaṅkhātasamucchindanappahānavasena.

Kilesānaṃ vītikkamapaṭipakkhoti saṃkilesadhammānaṃ, kammakilesānaṃ vā yo kāyavacīdvāresu vītikkamo ajjhācāro, tassa paṭipakkho sīlena pakāsito hoti, avītikkamasabhāvattā sīlassa. Okāsādānavasena kilesānaṃ citte kusalappavattiṃ pariyādiyitvā uṭṭhānaṃ pariyuṭṭhānaṃ. Taṃ samādhi vikkhambhetīti āha 『『samādhinā pariyuṭṭhānapaṭipakkho pakāsito hotī』』ti, samādhissa pariyuṭṭhānappahāyakattā. Appahīnabhāvena santāne anu anu sayanato kāraṇalābhe uppattirahā anusayā, te pana anurūpaṃ kāraṇaṃ laddhā uppajjanārahā thāmagatā kāmarāgādayo satta kilesā veditabbā. Te ariyamaggapaññāya sabbaso pahīyantīti āha 『『paññāya anusayapaṭipakkho pakāsito hotī』』ti.

Kāyaduccaritādi duṭṭhu caritaṃ, kilesehi vā dūsitaṃ caritanti duccaritaṃ, tameva yattha uppannaṃ, taṃ santānaṃ saṃkileseti vibādhati, upatāpeti cāti saṃkileso, tassa visodhanaṃ sīlena tadaṅgavasena pahānaṃ vītikkamapaṭipakkhattā sīlassa. Taṇhāsaṃkilesassa visodhanaṃ vikkhambhanavasena pahānaṃ pariyuṭṭhānapaṭipakkhattā samādhissa, taṇhāya cassa ujuvipaccanikabhāvato. Diṭṭhisaṃkilesassa visodhanaṃ samucchedavasena pahānaṃ anusayapaṭipakkhattā paññāya, diṭṭhigatānañca ayāthāvagāhīnaṃ yāthāvagāhiniyā paññāya ujuvipaccanikabhāvato.

Kāraṇanti upanissayapaccayo. Sīlesu paripūrakārīti maggabrahmacariyassa ādibhūtattā ādibrahmacariyakānaṃ pārājikasaṅghādisesasaṅkhātānaṃ mahāsīlasikkhāpadānaṃ avītikkamanato khuddānukhuddakānaṃ āpajjane sahasāva tehi vuṭṭhānena sīlesu yaṃ kattabbaṃ, taṃ paripūraṃ samatthaṃ karotīti sīlesu paripūrakārī. Tathā sakadāgāmīti 『『sīlesu paripūrakārī』』ti etaṃ upasaṃharati tathā-saddena. Ete hi dve ariyā samādhipāripanthikānaṃ kāmarāgabyāpādānaṃ paññāpāripanthikassa saccapaṭicchādakamohassa sabbaso asamūhatattā samādhiṃ, paññañca bhāventāpi samādhipaññāsu yaṃ kattabbaṃ, taṃ mattaso pamāṇena padesamattameva karontīti samādhismiṃ, paññāya ca mattaso kārino 『『sīlesu paripūrakārino』』icceva vuccanti. Anāgāmī pana kāmarāgabyāpādānaṃ samucchinnattā samādhismiṃ paripūrakārī. Arahā sabbaso sammohassa susamūhatattā paññāya paripūrakārī.

Vuttaṃ hetaṃ bhagavatā (a. ni.

我來幫您翻譯這段巴利文： "以彼分斷"即如燈光[驅除]黑暗，以彼彼功德支分斷彼彼不善支分，由依止福業事。"以定以鎮伏斷"即以近行、安止差別的定，以阻止活動，如以壺擊水面的水藻，斷彼彼蓋等法。"以慧"即以聖道慧。"以斷絕斷"即因修習四聖道，對有彼彼道者在自相續中，如說"為斷諸見"等所說的集類煩惱群，以稱為永不活動的斷絕方式。 "煩惱的違犯對治"即對染污法或業垢，于身語門的違犯、過失的對治以戒顯示，因為戒本性為不違犯。以給予機會而在心中超越善的活動而生起為纏。定鎮伏彼，故說"以定顯示纏的對治"，因為定是纏的斷者。因未斷而在相續中隨後而眠故為隨眠，應知它們是得到適當因緣時能生起的有力欲貪等七煩惱。它們由聖道慧完全斷除，故說"以慧顯示隨眠的對治"。 身惡行等為惡行，或被煩惱污染的行為為惡行，即于生起處，彼相續染污、損害、熱惱故為染污，它的清凈以戒以彼分方式斷，因為戒是違犯的對治。渴愛染污的清凈以鎮伏方式斷，因為定是纏的對治，也因為與渴愛直接相違。見染污的清凈以斷絕方式斷，因為慧是隨眠的對治，也因為如實通達的慧與非如實執取的諸見直接相違。 "因"即近依緣。"于戒圓滿行者"即因為是道梵行的初始，對初梵行者不違犯稱為波羅夷、僧殘的大戒學處，對輕微罪一發生即速疾出離，于諸戒應作之事圓滿具足故為于戒圓滿行者。"如是一來者"以"如是"字總結"于戒圓滿行者"。因為這兩種聖者對定的障礙欲貪、瞋恚，對慧的障礙覆蔽諦理的癡未完全除去，雖修習定慧，但于定慧應作之事僅適量部分作，故於定慧適量行者稱為"于戒圓滿行者"。但不還者因斷絕欲貪、瞋恚故為于定圓滿行者。阿羅漢因完全善除癡故為于慧圓滿行者。 因為世尊如是說[引用未完];

3.87) –

『『Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni, tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Idha pana, bhikkhave, bhikkhu sīlesu…pe… so tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti. Sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya mattaso kārī. So yāni tāni…pe… sikkhati sikkhāpadesu. So pañcannaṃ orambhāgiyānaṃ…pe… anāvattidhammo tasmā lokā. Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni…pe… sikkhati sikkhāpadesu. So āsavānaṃ khayā…pe… upasampajja viharatī』』ti.

『『Katha』』nti pucchitvā sikkhādike vibhajitvā vuttamevatthaṃ nigametuṃ 『『eva』』ntiādi vuttaṃ. Tattha aññe cāti tayo vivekā, tīṇi kusalamūlāni, tīṇi vimokkhamukhāni, tīṇi indriyānīti evamādayo, sikkhattikādīhi aññe ca guṇattikā. Evarūpāti yādisakā sikkhattikādayo idha sīlādīhi pakāsitā honti, edisā.

Ettha hi vivaṭṭasannissitassa sīlassa idhādhippetattā sīlena kāyaviveko pakāsito hoti, samādhinā cittaviveko, paññāya upadhiviveko. Tathā sīlena adoso kusalamūlaṃ pakāsitaṃ hoti, titikkhappadhānatāya, aparūpaghātasabhāvatāya ca sīlassa. Samādhinā alobho kusalamūlaṃ, lobhapaṭipakkhato, alobhapadhānatāya ca samādhissa. Paññāya pana amohoyeva. Sīlena ca animittavimokkhamukhaṃ pakāsitaṃ hoti. Adosappadhānaṃ hi sīlasampadaṃ nissāya dose ādīnavadassino aniccānupassanā sukheneva ijjhati, aniccānupassanā ca animittavimokkhamukhaṃ. Samādhinā appaṇihitavimokkhamukhaṃ. Paññāya suññatavimokkhamukhaṃ. Alobhappadhānaṃ hi kāmanissaraṇaṃ samādhisampadaṃ nissāya kāmesu ādīnavadassino dukkhānupassanā sukheneva ijjhati, dukkhānupassanā ca appaṇihitavimokkhamukhaṃ. Paññāsampadaṃ nissāya anattānupassanā sukheneva ijjhati, anattānupassanā ca suññatavimokkhamukhaṃ. Tathā sīlena anaññātaññassāmītindriyaṃ pakāsitaṃ hoti. Taṃ hi sīlesu paripūrakārino aṭṭhamakassa indriyaṃ. Samādhinā aññindriyaṃ. Taṃ hi ukkaṃsagataṃ samādhismiṃ paripūrakārino anāgāmino, aggamaggaṭṭhassa ca indriyaṃ. Paññāya aññātāvindriyaṃ pakāsitaṃ hoti. Taduppattiyā hi arahā paññāya paripūrakārīti. Iminā nayena aññe ca evarūpā guṇattikā sīlādīhi pakāsetabbā.

1. Sīlaniddesavaṇṇanā

Sīlasarūpādikathāvaṇṇanā

我來幫您翻譯這段巴利文： 世尊如是說："諸比丘，此處比丘于戒圓滿行，于定適量行，于慧適量行。他對那些輕微學處，或犯或出。何因緣？諸比丘，此中我不說不能[證果]。對那些初梵行、適合梵行的學處，于彼堅固戒、住立戒，受持而學習學處。他因三結盡而成為預流，不墮法，決定趣向正覺。諸比丘，此處比丘于戒...乃至...他因三結盡，貪瞋癡薄而成為一來，唯一次來此世而作苦邊。諸比丘，此處比丘于戒圓滿行，于定圓滿行，于慧適量行。他對那些...乃至...學習學處。他因五下分...乃至...從彼世不還法。諸比丘，此處比丘于戒圓滿行，于定圓滿行，于慧圓滿行。他對那些輕微...乃至...學習學處。他因漏盡...乃至...具足而住。" 問"如何"後分別學等，為總結所說義而說"如是"等。其中"其他"即三遠離、三善根、三解脫門、三根等，以及學三等的其他德三。"如是"即如此處以戒等顯示學三等相似者。 因此中意指依止出離的戒，故以戒顯示身遠離，以定[顯示]心遠離，以慧[顯示]依遠離。如是以戒顯示無瞋善根，因為戒以忍耐為主，本性為不害他。以定[顯示]無貪善根，因為定與貪相對，以無貪為主。以慧則[顯示]無癡。以戒顯示無相解脫門。因為依止以無瞋為主的戒成就，見瞋過患者容易成就無常觀，無常觀即無相解脫門。以定[顯示]無愿解脫門。以慧[顯示]空解脫門。因為依止以無貪為主的出離欲的定成就，見欲過患者容易成就苦觀，苦觀即無愿解脫門。依止慧成就容易成就無我觀，無我觀即空解脫門。如是以戒顯示未知當知根。因為它是于戒圓滿行的第八者的根。以定[顯示]已知根。因為它是達到頂點的于定圓滿行的不還者和住最上道者的根。以慧顯示具知根。因為由它生起故阿羅漢為于慧圓滿行者。以此理趣應以戒等顯示其他如是德三。 戒論釋注 戒自性等論註釋

6.Evanti vuttappakārena. Anekaguṇasaṅgāhakenāti adhisīlasikkhādīnaṃ, aññesañca anekesaṃ guṇānaṃ saṅgāhakena. Sīlasamādhipaññāmukhenāti 『『sabbe saṅkhārā aniccā』』tiādīsu (dha. pa. 277; theragā. 676; netti. 5) viya vipassanāmattādimukhena saṅkhepato adesetvā sīlasamādhipaññāmukhena desitopi, sattatiṃsāyapi vā bodhipakkhiyadhammānaṃ visuddhimaggantogadhattā tattha sīlasamādhipaññā mukhaṃ pamukhaṃ katvā desitopi. Etena sīlasamādhipaññāsu avasesabodhipakkhiyadhammānaṃ sabhāvato, upakārato ca antogadhabhāvo dīpitoti veditabbaṃ. Atisaṅkhepadesitoyeva hoti sabhāvavibhāgādito avibhāvitattā. Nālanti na pariyattaṃ na samatthaṃ. Sabbesanti nātisaṅkhepanātivitthārarucīnampi, vipañcitaññuneyyānampi vā. Saṅkhepadesanā hi saṃkhittarucīnaṃ, ugghaṭitaññūnaṃyeva ca upakārāya hoti, na panitaresaṃ. Assa visuddhimaggassa. Pucchanaṭṭhena pañhā, kiriyā karaṇaṃ kammaṃ, pañhāva kammaṃ pañhākammaṃ, pucchanapayogo.

Kiṃ sīlanti sarūpapucchā. Kenaṭṭhena sīlanti kena atthena sīlanti vuccati, 『『sīla』』nti padaṃ kaṃ abhidheyyaṃ nissāya pavattanti attho. Tayidaṃ sīlaṃ sabhāvato, kiccato, upaṭṭhānākārato, āsannakāraṇato ca kathaṃ jānitabbanti āha 『『kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānī』』ti. Paṭipatti nāma diṭṭhānisaṃse eva hotīti āha 『『kimānisaṃsa』』nti. Katividhanti pabhedapucchā. Vibhāgavantānaṃ hi sabhāvavibhāvanaṃ vibhāgadassanamukheneva hotīti. Vodānaṃ visuddhi. Sā ca saṃkilesamalavimutti. Taṃ icchantena yasmā upāyakosallatthinā anupāyakosallaṃ viya saṃkileso jānitabboti āha 『『ko cassa saṃkileso』』ti.

我來幫您翻譯這段巴利文： 6."如是"即以所說方式。"攝取多種功德"即攝取增上戒學等和其他多種功德。"以戒定慧為門"即不如"一切行無常"等中僅以觀等為門略說，而以戒定慧為門說示，或因三十七菩提分法攝入清凈道，故以戒定慧為門、為首而說示。由此應知顯示其餘菩提分法以自性、資助攝入戒定慧中。因未顯示自性差別等故僅極略說示。"不足"即不充分、不能夠。"一切"即不喜極略極詳者，或者需要廣說者。因為略說僅對喜簡略者和利根者有益，非其他者。"此"即此清凈道。由問義為問，作用、作為、業為問業，即發問。 "何為戒"為自性問。"以何義為戒"即以何義說為戒，"戒"字依何所詮而轉義。"此戒如何由自性、作用、現起相、近因而知"故說"什麼是它的相、味、現起、足處"。因為行道唯在見功德故說"有何功德"。"幾種"為差別問。因為有差別者的自性顯示唯由顯示差別門故。清凈為遍凈。它是從染污垢的解脫。欲求彼者因為需要方便善巧，如[需知]非方便善巧，應知染污，故說"什麼是它的染污"。

Tatrāti tasmiṃ, tassa vā pañhākammassa. Vissajjananti vivaraṇaṃ. Pucchito hi attho avibhāvitattā nigūḷho muṭṭhiyaṃ kato viya tiṭṭhati. Tassa vivaraṇaṃ vissajjanaṃ vibhūtabhāvakāraṇato. Pāṇātipātādīhīti ettha pāṇoti vohārato satto, paramatthato jīvitindriyaṃ. Tassa saraseneva patanasabhāvassa antare eva ativa pātanaṃ atipāto, saṇikaṃ patituṃ adatvā sīghaṃ pātananti attho, atikkamma vā satthādīhi abhibhavitvā pātanaṃ atipāto, pāṇaghāto. Ādisaddena adinnādānādiṃ saṅgaṇhāti. Tehi pāṇātipātādīhi dussīlyakammehi. Viramantassāti samādānavirativasena, sampattavirativasena ca oramantassa. Vattapaṭipattinti upajjhāyavattādivattakaraṇaṃ. Cetanādayo dhammāti saṅkhepato vuttamatthaṃ pāḷivasena vibhajitvā dassetuṃ 『『vuttañheta』』ntiādi vuttaṃ. Tattha cetayatīti cetanā, attanā sampayuttadhammehi saddhiṃ ārammaṇe abhisandahatīti attho. Cetanāya anukūlavaseneva hi taṃsampayuttā dhammā ārammaṇe pavattanti. Cetanā kāmaṃ kusalattikasādhāraṇā, idha pana sīlacetanā adhippetāti katvā 『『kusalā』』ti veditabbā. Cetasi niyuttaṃ cetasikaṃ, cittasampayuttanti attho. Cetanāya satipi cetasikatte 『『cetanā sīla』』nti visuṃ gahitattā tadaññameva viratianabhijjhādikaṃ cetasikaṃ sīlaṃ daṭṭhabbaṃ gobalībaddañāyena. Saṃvaraṇaṃ saṃvaro. Yathā akusalā dhammā citte na otaranti, tathā pidahanaṃ. Avītikkamo vītikkamassa paṭipakkhabhūtā avītikkamavasena pavattacittacetasikā. Tattha cetanā sīlaṃ nāmātiādi yathāvuttassa suttapadassa vivaraṇaṃ. Viramantassa cetanāti viratisampayuttaṃ padhānabhūtaṃ cetanamāha. Pūrentassa cetanāti vattapaṭipattiāyūhinī. Viramantassa viratīti viratiyā padhānabhāvaṃ gahetvā vuttaṃ.

Ettha hi yadā 『『tividhā, bhikkhave, kāyasañcetanā kusalaṃ kāyakamma』』ntiādi (kathā. 539) vacanato pāṇātipātādīnaṃ paṭipakkhabhūtā tabbirativisiṭṭhā cetanā tathāpavattā padhānabhāvena pāṇātipātādipaṭiviratisādhikā hoti, tadā taṃsampayuttā viratianabhijjhādayo ca cetanāpakkhikā vā, abbohārikā vāti imamatthaṃ sandhāya cetanāsīlaṃ vuttaṃ. Yadā pana pāṇātipātādīhi saṅkocaṃ āpajjantassa tato viramaṇākārena pavattamānā cetanāvisiṭṭhā virati, anabhijjhādayo ca tattha tattha padhānabhāvena kiccasādhikā honti, tadā taṃsampayuttā cetanā viratiādipakkhikā vā hoti, abbohārikā vāti imamatthaṃ sandhāya cetasikasīlaṃ vuttaṃ.

我來幫您翻譯這段巴利文： "此中"即于彼，或於彼問業。"回答"即開顯。因為所問義未顯示故隱藏如握于拳中。彼的開顯為回答，因為使成明顯。"由殺生等"中，"生"依世俗為有情，勝義為命根。它自然有墮落性質，于中間極度使墮為極殺，即不許緩慢墮而使速墮之義，或超越以刀等制伏而使墮為極殺，即殺生。"等"字攝取不與取等。由彼等殺生等惡戒業。"離"即以受持離、得遇離而遠離。"行履"即行近師職等職。"諸法如思等"，為顯示略說義以聖典方式分別而說"因為說"等。其中"思"即思，與自己相應諸法一起于所緣決定之義。因為相應諸法隨順思而於所緣轉起。思雖通於善等三類，但此中意指戒思，故應知為"善"。依心而有為心所，即與心相應義。雖思也是心所，因別取"思為戒"，故應以牛隨牛法見除彼以外的離、無貪等心所為戒。防護為防。如諸不善法不入於心，如是遮蔽。不違犯即違犯的對治，以不違犯方式轉起的心心所。其中"思名為戒"等為前說經文的開顯。"離者的思"說與離相應的主要思。"圓滿者的思"即推動行履。"離者的離"取離的主要性而說。 此中當"諸比丘，身思三種是善身業"等語言，成為殺生等的對治、以彼離殊勝的思如是轉起時為主要而成就離殺生等，則與彼相應的離、無貪等或屬於思分，或不論及，為關聯此義而說思戒。但當從殺生等退縮者以從彼離的行相轉起的以思殊勝的離、無貪等於彼彼為主要而成就作用時，則與彼相應的思或屬於離等分，或不論及，為關聯此義而說心所戒。

Idāni sutte āgatanayena kusalakammapathavasena cetanācetasikasīlāni vibhajitvā dassetuṃ 『『apicā』』tiādi vuttaṃ. Pajahantassāti samādānavasena 『『ito paṭṭhāya na karissāmī』』ti sampattavatthukānipi anajjhācaraṇena pajahantassa. Satta kammapathacetanāti pāṇātipātādipahānasādhikā paṭipāṭiyā satta kusalakammapathacetanā. Abhijjhādivasena yaṃ paradāragamanādi karīyati, tassa pahāyakā anabhijjhādayo sīlanti āha 『『cetasikaṃ sīlaṃ nāma anabhijjhā…pe… sammādiṭṭhidhammā』』ti. Yathā hi abhijjhābyāpādavasena micchācārapāṇātipātādayo karīyanti, evaṃ micchādiṭṭhivasenāpi te puttamukhadassanādiatthaṃ karīyanti. Tesañca pajahanakā anabhijjhādayoti. Pātimokkhasaṃvaro cārittavārittavibhāgaṃ vinayapariyāpannaṃ sikkhāpadasīlaṃ. Satisaṃvaro manacchaṭṭhānaṃ indriyānaṃ ārakkhā, sā ca tathāpavattā satiyeva. Ñāṇasaṃvaro paññā. Khantisaṃvaro adhivāsanā, sā ca tathāpavattā adosapadhānā khandhā, adoso eva vā. Vīriyasaṃvaro kāmavitakkādīnaṃ vinodanavasena pavattaṃ vīriyaṃ. Pātimokkhasaṃvarasatisaṃvarādīsu yaṃ vattabbaṃ, taṃ parato āvi bhavissati.

Sotānīti taṇhādiṭṭhiavijjāduccaritaavasiṭṭhakilesasotāni. 『『Sotānaṃ saṃvaraṃ brūmī』』ti vatvā 『『paññāyete pidhiyyare』』ti vacanena sotānaṃ saṃvaro pidahanaṃ samucchedanaṃ ñāṇanti viññāyati.

Idamatthikataṃ manasi katvā yena ñāṇena yoniso paccavekkhitvā paccayā paṭisevīyanti. Taṃ paccayapaṭisevanampi ñāṇasabhāvattā ettheva ñāṇasaṃvare eva samodhānaṃ saṅgahaṃ gacchati. Khamati adhivāsetīti khamo. Uppannanti tasmiṃ tasmiṃ ārammaṇe jātaṃ nibbattaṃ. Kāmavitakkanti kāmūpasaṃhitaṃ vitakkaṃ. Nādhivāsetīti cittaṃ āropetvā abbhantare na vāseti. Ājīvapārisuddhipīti buddhapaṭikuṭṭhaṃ micchājīvaṃ pahāya anavajjena paccayapariyesanena sijjhanakaṃ ājīvapārisuddhisīlampi ettheva vīriyasaṃvare eva samodhānaṃ gacchati vīriyasādhanattā. Ettha ca yathā ñāṇaṃ taṇhādisotānaṃ pavattinivāraṇato pidahanaṭṭhena saṃvaraṇato saṃvaro ca, parato pavattanakaguṇānaṃ ādhārādibhāvato sīlanaṭṭhena sīlaṃ , evaṃ khanti anadhivāsanena uppajjanakakilesānaṃ adhivāsanena saṃvaraṇato saṃvaro ca, khamanahetu uppajjanakaguṇānaṃ ādhārādibhāvato sīlanaṭṭhena sīlaṃ, vīriyaṃ vinodetabbānaṃ pāpadhammānaṃ vinodanena saṃvaraṇato saṃvaro ca, vinodanahetu uppajjanakaguṇānaṃ ādhārādibhāvato sīlanaṭṭhena sīlanti veditabbaṃ. Yathā pana pātimokkhasīlādi tassa tassa pāpadhammassa pavattituṃ appadānavasena saṃvaraṇaṃ pidahanaṃ, taṃ upādāya saṃvaro, evaṃ asamādinnasīlassa āgatavatthuto viramaṇampīti āha 『『yā ca pāpabhīrukānaṃ…pe… saṃvarasīlanti veditabba』』nti. Na vītikkamati etenāti avītikkamo. Tathāpavatto kusalacittuppādo.

我來幫您翻譯這段巴利文： 現在為以經中所來方式依善業道分別顯示思和心所戒而說"又"等。"斷"即以受持方式"從今以後我不作"而對已遇事也不行作而斷。"七業道思"即斷殺生等的成就者，依次第七種善業道思。因以貪等而作邪淫等，彼的斷者為無貪等戒，故說"名為心所戒無貪...乃至...正見法"。因為如以貪瞋而作邪行殺生等，如是也以邪見為見子面等而作彼等。彼等的斷者為無貪等。別解脫防護為屬於律的行止分別學處戒。念防護為護意為第六的諸根,它即如是轉起的念。知防護為慧。忍防護為忍受,它即如是轉起以無瞋為主的諸蘊,或僅無瞋。精進防護為以驅除欲尋等方式轉起的精進。于別解脫防護、念防護等應說者,后當明顯。 "流"即貪、見、無明、惡行、余煩惱流。說"我說諸流的防護"后說"以慧彼等被蓋"語,了知諸流的防護、遮蓋、斷絕為智。 考慮此義而以彼智如理思惟而受用資具。彼受用資具也因為是智自性故攝入此處的知防護。忍受故為忍者。"已生"即于彼彼所緣生、已生。"欲尋"即與欲相應的尋。"不忍受"即令心升起而不使住于內。"活命遍凈"即舍離佛所呵責的邪命,以無過尋求資具而成就的活命遍凈戒也攝入此處的精進防護,因為以精進成就。此中如智因防止貪等流轉起而以遮蓋義防護故為防護,因為對後轉起功德作持等故以持義為戒,如是忍因以忍受防止以不忍受而生起的煩惱而防護故為防護,因為對以忍耐為因而生起的功德作持等故以持義為戒,精進因以驅除應驅除的惡法而防護故為防護,因為對以驅除為因而生起的功德作持等故以持義為戒,應知如是。如別解脫戒等以不令彼彼惡法轉起而防護、遮蓋,依彼為防護,如是未受持戒者對已來事的離也[為防護],故說"應知未受持者...乃至...為防護戒"。以彼不違犯為不違犯。如是轉起的善心生起。

7.Avasesesu pana pañhesu. Samādhānaṃ saṇṭhapanaṃ. Dussīlyavasena hi pavattā kāyakammādayo sampati, āyatiñca ahitadukkhāvahā, na sammā ṭhapitāti asaṇṭhapitā vippakiṇṇā visaṭā ca nāma honti, susīlyavasena pana pavattā tabbipariyāyato saṇṭhapitā avippakiṇṇā avisaṭā ca nāma honti yathā taṃ okkhittacakkhutā abāhuppacālanādi. Tenāha 『『kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho』』ti. Etena samādhikiccato sīlanaṃ viseseti. Tassa hi samādhānaṃ sampayuttadhammānaṃ avikkhepahetutā. Idaṃ kāyakammādīnaṃ saṇṭhapanaṃ saṃyamanaṃ. Upadhāraṇaṃ adhiṭṭhānaṃ mūlabhāvo. Tathā hissa ādicaraṇādibhāvo vutto. Tena pathavīdhātukiccato sīlanaṃ visesitaṃ hoti. Sā hi sahajātarūpadhammānaṃ sandhāraṇavasena pavattati. Idaṃ pana anavajjadhammānaṃ mūlādhiṭṭhānabhāvena. Tenāha 『『kusalānaṃ dhammāna』』ntiādi. Tattha kusaladhammā nāma sapubbabhāgā mahaggatānuttarā dhammā. Aññe pana ācariyā. Siraṭṭhoti yathā sirasi chinne sabbo attabhāvo vinassati, evaṃ sīle bhinne sabbaṃ guṇasarīraṃ vinassati. Tasmā tassa uttamaṅgaṭṭho sīlaṭṭho. 『『Siro sīsa』』nti vā vattabbe niruttinayena 『『sīla』』nti vuttanti adhippāyo. Sītalaṭṭho pariḷāhavūpasamanaṭṭho. Tena ta-kārassa lopaṃ katvā niruttinayeneva 『『sīla』』nti vuttanti dasseti. Tathā hidaṃ payogasampāditaṃ sabbakilesapariḷāhavūpasamakaraṃ hoti. Evamādināti ādi-saddena sayanti akusalā etasmiṃ sati apaviṭṭhā hontīti sīlaṃ, supanti vā tena vihatussāhāni sabbaduccaritānīti sīlaṃ, sabbesaṃ vā kusaladhammānaṃ pavesārahasālāti sīlanti evamādīnaṃ saṅgaho daṭṭhabbo.

1. 『『Sīlanaṭṭhena sīla』』nti pubbe saddatthuddhārena pakāsitopi bhāvattho evāti āha 『『sīlanaṃ lakkhaṇaṃ tassā』』ti. Na hi tassa cetanādibhedabhinnassa anavasesato saṅgāhako tato añño attho atthi, yo lakkhaṇabhāvena vucceyya. Nanu ca anekabhedasaṅgāhakaṃ sāmaññalakkhaṇaṃ nāma siyā, na visesalakkhaṇanti anuyogaṃ manasi katvā āha 『『sanidassanattaṃ rūpassa, yathā bhinnassanekadhā』』ti.

Yathā hi nīlādivasena anekabhedabhinnassāpi rūpāyatanassa sanidassanattaṃ visesalakkhaṇaṃ tadaññadhammāsādhāraṇato. Na aniccatādi viya, ruppanaṃ viya vā sāmaññalakkhaṇaṃ, evamidhāpi daṭṭhabbaṃ. Kiṃ panetaṃ sanidassanattaṃ nāma? Daṭṭhabbatā cakkhuviññāṇassa gocarabhāvo. Tassa pana rūpāyatanato anaññattepi aññehi dhammehi rūpāyatanaṃ visesetuṃ aññaṃ viya katvā saha nidassanena sanidassananti vuccati. Dhammasabhāvasāmaññena hi ekībhūtesu dhammesu yo nānattakaro sabhāvo, so aññaṃ viya katvā upacarituṃ yutto. Evaṃ hi atthavisesāvabodho hotīti. Atha vā 『『saha nidassanenā』』ti ettha tabbhāvattho saha-saddo yathā nandirāgasahagatāti (saṃ. ni. 5.1081; mahāva. 14; paṭi. ma.

我來幫您翻譯這段巴利文： 7.在其餘諸問中。"等持"即安立。因為以惡戒方式轉起的身業等,于現在、未來帶來不利與苦,不正立故名為不安立、散亂、擴散,但以善戒方式轉起則與此相反而名為安立、不散亂、不擴散,如垂目、不動手等。故說"身業等以善戒方式不散亂義"。由此區別于定作用的持。因為彼的等持是相應法不散亂的因。此為身業等的安立、攝護。支援即建立、根本性。如是說它為初行等。由此區別于地界作用的持。因為它以持養俱生色法方式轉起。但此以無過法的根本建立性。故說"諸善法"等。其中善法即有前分的廣大無上諸法。其他諸師[說]。"頭義"即如頭斷時全身滅,如是戒破時一切功德身滅。故它的最上分義為戒義。或應說"頭、首",依詞源法說為"戒"為意趣。"清涼義"即息滅熱惱義。由此顯示省略t音依詞源法說為"戒"。因為此以加行成就而作一切煩惱熱惱的息滅。"如是等"以等字應見攝取:由此,不善[法]已存在則不入故為戒;或由此,一切惡行已摧毀活力故為戒;或一切善法應入的堂故為戒,如是等。 8."以持義為戒"雖先以語義解釋顯示,但唯是性義,故說"持是它的相"。因為對於彼思等差別的無餘攝取,無彼以外能說為相的其他義。豈非有攝取多差別的共相,非別相?考慮此質問而說"如已分別多種的色的可見性"。 因為如以青等分別為多種的色處,可見性是別相,因為不共其他法。不如無常性等或變壞性為共相,此中也應如是見。何為此可見性?即為眼識所見性、境性。雖然它與色處無異,但為區別色處於其他法,如作其他而說"有見"。因為於法自性共相合一的諸法中,作差異的自性適合如作他而假說。如是才有義的差別了知。或於"有見"中,有字如"有喜貪"等

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我來 譯這段關於戒的巴利語論文：

"7. 關於其餘問題。'定立'即安立。因為以惡戒方式進行的身業等，現在和未來都會帶來不利與痛苦，不能正確安立，稱為不安立、散亂、放逸。而以善戒方式進行的則相反，稱為安立、不散亂、不放逸，如垂視、不擺動手臂等。因此說'以善戒方式身業等不散亂的意思'。由此區別戒與定的作用。定的作用是使相應法不散亂，而這是身業等的安立、約束。

'支撐'即建立、作為根本。因此說它是初行等。由此區別戒與地界的作用。地界是以支援俱生色法的方式運作，而這是作為無過失法的根本建立。因此說'對善法'等。其中，善法是指具有前分的廣大出世間法。

其他論師說：'頭首義'是指如同頭被砍斷則全身毀壞，戒若破壞則一切功德身都毀壞。因此它具有最上分的戒義。或說應說'siro sisa'(頭)，依詞源法說為'sīla'(戒)的意思。'清涼義'是息滅熱惱義。由此示意通過省略't'音，依詞源法說為'sīla'。因為這由實踐成就能息滅一切煩惱熱惱。

'如是等'：以'等'字包含：因為不善[法]在此存在時變得不活躍為戒，或由此摧毀一切惡行的精進為戒，或為一切善法可入之處為戒等義。

1. '以戒性為戒'雖已前以詞義解釋說明，但仍是本質義，故說'戒性是它的特相'。因為除了它本身的意志等差別外，沒有其他能完全包含它的義可說為特相。若問：豈不應有包含多種差別的共相，而非別相？考慮到這質問而說'如多種色的可見性'。

如同雖有藍等多種差別的色處，可見性是它的特相，因為不共其他法。不像無常性等是共相，或壞滅性是共相，這裡也應如此理解。什麼是可見性？即是眼識所緣性。雖與色處不異，但爲了區別色處與其他法，說'與見俱為有見'好像是別的。因為在以法性而同一的諸法中，若有造成差異的自性，適合當作別的來表述。如此才能理解特殊的意思。或者在'與見俱'中，'與'字表示彼性，如'與喜貪俱'"。

2.30).

Dussīlyaviddhaṃsanarasanti kāyikaasaṃvarādibhedassa dussīlyassa vidhamanakiccaṃ. Anavajjarasanti agārayhasampattikaṃ agarahitabbabhāvena sampajjanakaṃ, avajjapaṭipakkhabhāvena vā sampajjanakaṃ. Lakkhaṇādīsūti lakkhaṇarasādīsu vuccamānesu kiccameva, sampatti vā rasoti vuccati, na rasāyatanarasādīti adhippāyo. Keci pana 『『kiccamevā』』ti avadhāraṇaṃ tassa itararasato balavabhāvadassanatthanti vadanti, taṃ tesaṃ matimattaṃ, kiccameva, sampatti eva vā rasoti imassa atthassa adhippetattā.

Soceyyapaccupaṭṭhānanti kāyādīhi sucibhāvena paccupaṭṭhāti. Gahaṇabhāvanti gahetabbabhāvaṃ. Tena upaṭṭhānākāraṭṭhena paccupaṭṭhānaṃ vuttaṃ, phalaṭṭhena pana avippaṭisārapaccupaṭṭhānaṃ, samādhipaccupaṭṭhānaṃ vā. Sīlaṃ hi sampatiyeva avippaṭisāraṃ paccupaṭṭhāpeti, paramparāya samādhiṃ. Imassa pana ānisaṃsaphalassa ānisaṃsakathāyaṃ vakkhamānattā idha aggahaṇaṃ daṭṭhabbaṃ. Keci pana phalassa anicchitattā idha aggahaṇanti vadanti, tadayuttaṃ phalassa anekavidhattā, lokiyādisīlassāpi vibhajiyamānattā. Tathā hi vakkhati 『『nissitānissitavasenā』』tiādi (visuddhi. 1.10). Yathā pathavīdhātuyā kammādi dūrakāraṇaṃ, sesabhūtattayaṃ āsannakāraṇaṃ, yathā ca vatthassa tantavāyaturivemasalākādi dūrakāraṇaṃ, tantavo āsannakāraṇaṃ, evaṃ sīlassa saddhammassavanādi dūrakāraṇaṃ, hiriottappamassa āsannakāraṇanti dassento āha 『『hirottappañca panā』』tiādi. Hirottappe hītiādi tassa āsannakāraṇabhāvasādhanaṃ. Tattha uppajjati samādānavasena, tiṭṭhati avītikkamavasenāti veditabbaṃ.

Sīlānisaṃsakathāvaṇṇanā

9.Avippaṭisārādīti ettha vippaṭisārapaṭipakkho kusalacittuppādo avippaṭisāro. So pana visesato 『『lābhā vata me, suladdhaṃ vata me, yassa me suparisuddhaṃ sīla』』nti attano sīlassa paccavekkhaṇavasena pavattoti veditabbo. Ādi-saddena pāmojjabhogasampattikittisaddādiṃ saṅgaṇhāti. Avippaṭisāratthānīti avippaṭisārappayojanāni. Kusalānīti anavajjāni. Avippaṭisārānisaṃsānīti avippaṭisāruddayāni. Etena avippaṭisāro nāma sīlassa uddayamattaṃ, saṃvaḍḍhitassa rukkhassa chāyāpupphasadisaṃ. Añño eva panānena nipphādetabbo samādhiādiguṇoti dasseti.

Sīlavato sīlasampadāyāti parisuddhaṃ paripuṇṇaṃ katvā sīlassa sampādanena sīlavato, tāya eva sīlasampadāya. Appamādādhikaraṇanti appamādakāraṇā. Bhogakkhandhanti bhogarāsiṃ. Kalyāṇo kittisaddo abbhuggacchatīti 『『itipi sīlavā, itipi kalyāṇadhammo』』ti sundaro thutighoso uṭṭhahati, lokaṃ pattharati. Visāradoti attani kiñci garahitabbaṃ upavaditabbaṃ apassanto vigatasārajjo nibbhayo. Amaṅkubhūtoti avilakkho. Asammūḷhoti 『『akataṃ vata me kalyāṇa』』ntiādinā (ma. ni.

我來幫您翻譯這段巴利文： 2.30 "惡戒破壞味"即對身不防護等差別的惡戒有破壞作用。"無過味"即以無可責性而成就可讚性，或以與過相對而成就。"在相等中"即在說相、味等中，作用或成就稱為味，非處味等味為意趣。有些人說"唯作用"的限定為顯示它比其他味強，那是他們的意見而已，因為意指唯作用或唯成就為味的義。 "凈現起"即以身等清凈性而現起。"被取性"即應被取性。由此說以現起行相義為現起，以果義則為無悔現起或定現起。因為戒于現在使無悔現起，於後使定現起。應見此中不取此功德果，因為將在功德說中說。有些人說因為不欲果故此中不取，那不適當，因為果有多種，也因為分別世間等戒。如是將說"依所依非所依"等。如地界以業等為遠因，餘三界為近因，如布以織工、梭、尺等為遠因，線為近因，如是顯示戒以聞正法等為遠因，慚愧為近因，故說"慚愧"等。"因為慚愧"等是證成它為近因。其中應知以受持方式生起，以不違犯方式住。 戒功德論註釋 9."無悔等"中，與悔相對的善心生起為無悔。應知它特別以"我得利，我善得，我的戒極清凈"如是觀察自己的戒而轉起。"等"字攝取喜、財富圓滿、名聲等。"無悔義"即無悔目的。"善"即無過。"無悔功德"即無悔利益。由此顯示無悔名為戒的利益而已，如已長成樹的影、花。但由此應生起別的定等功德。 "具戒者的戒圓滿"即以清凈圓滿成就戒故具戒，即由彼戒圓滿。"不放逸因"即不放逸原因。"財聚"即財群。"善名聲上升"即"如是具戒，如是善法"美好讚歎聲升起、遍佈世間。"無畏"即不見自己有可責、可誹謗而離怯、無懼。"不卑"即不羞恥。"不迷"即不以"我未作善"等;

3.248) vippaṭisārābhāvato, kusalakammādīnaṃyeva ca tadā upaṭṭhānato amūḷho pasannamānaso eva kālaṃkaroti. Kāyassa bhedāti upādinnakkhandhapariccāgā, jīvitindriyassa upacchedā. Paraṃ maraṇāti cutito uddhaṃ. Sugatinti sundaraṃ gatiṃ. Tena manussagatipi saṅgayhati. Sagganti devagatiṃ. Sā hi rūpādīhi visayehi suṭṭhu aggoti saggo, lokiyati ettha uḷāraṃ puññaphalanti lokoti ca vuccati.

Ākaṅkheyya ceti yadi iccheyya. Piyo ca assanti piyāyitabbo piyacakkhūhi passitabbo pemaniyo bhaveyyanti attho. Manāpoti sabrahmacārīnaṃ manavaḍḍhanako, tesaṃ vā manena pattabbo, mettacittena pharitabboti vuttaṃ hoti. Garūti garuṭṭhāniyo pāsāṇachattasadiso. Bhāvanīyoti 『『addhā ayamāyasmā jānaṃ jānāti, passaṃ passatī』』ti sambhāvanīyo. Sīlesvevassa paripūrakārīti catupārisuddhisīlesu eva paripūrakārī assa, anūnakārī paripūraṇākārena samannāgato bhaveyya. 『『Ādinā nayenā』』ti etena 『『ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārāna』』nti (ma. ni. 1.65) evamādike sīlathomanasuttāgate sattarasa sīlānisaṃse saṅgaṇhāti.

Idāni na kevalamime eva avippaṭisārādayo, atha kho aññepi bahū sīlānisaṃsā vijjantīti te dassetuṃ 『『apicā』』tiādi āraddhaṃ. Tattha sāsaneti imasmiṃ sakalalokiyalokuttaraguṇāvahe satthusāsane. Ācārakulaputtānaṃ yaṃ sīlaṃ vinā patiṭṭhā avaṭṭhānaṃ natthi, tassa evaṃ mahānubhāvassa sīlassa ānisaṃsānaṃ paricchedaṃ parimāṇaṃ ko vade ko vattuṃ sakkuṇeyyāti attho. Etena sabbesaṃyeva lokiyalokuttarānaṃ guṇānaṃ sīlameva mūlabhūtanti dassetvā tato parampi malavisodhanena, pariḷāhavūpasamanena, sucigandhavāyanena, sagganibbānādhigamūpāyabhāvena, sobhālaṅkārasādhanatāya bhayavidhamanena, kittipāmojjajanena ca sīlasadisaṃ aññaṃ sattānaṃ hitasukhāvahaṃ natthīti dassento 『『na gaṅgā』』tiādikā gāthā abhāsi.

Tattha sarabhūti ekā nadī, 『『yaṃ loke sarabhū』』ti vadanti. Ninnagā vāciravatīti 『『aciravatī』』ti evaṃnāmikā nadī, vāti sabbattha vā-saddo aniyamattho. Tena avuttā godhāvarīcandabhāgādikā saṅgaṇhāti. Pāṇanaṭṭhena pāṇīnaṃ sattānaṃ yaṃ malaṃ sīlajalaṃ visodhayati, taṃ malaṃ visodhetuṃ na sakkuṇanti gaṅgādayo nadiyoti paṭhamagāthāya na-kāraṃ ānetvā sambandhitabbaṃ. Hārāti muttāhārā. Maṇayoti veḷuriyādimaṇayo. Ariyanti visuddhaṃ. Sīlasamuṭṭhāno kittisaddo gandho manoharabhāvato, disāsu abhibyāpanato ca 『『sīlagandho』』ti vutto. So hi paṭivātepi pavattati. Tenāha bhagavā 『『satañca gandho paṭivātametī』』ti (dha. pa. 54; a. ni. 3.80; mi. pa. 5.4.1). Dosānaṃ balaṃ nāma vatthujjhācāro, taṃ tesaṃ kātuṃ adentaṃ sīlaṃ dosānaṃ balaṃ ghātetīti veditabbaṃ.

Sīlappabhedakathāvaṇṇanā

我來幫您翻譯這段巴利文： 3.248) 因無悔,及善業等現起故,不迷惑而以清凈心命終。"身壞"即舍離執取蘊,命根斷絕。"死後"即死亡之後。"善趣"即妙趣。由此攝取人趣。"天界"即天趣。因為它以色等境界極勝故名天界,於此顯現殊勝福果故名世間。 "若欲"即若想要。"成為可愛"即應可愛,應以愛眼所見,可愛意。"可意"即增長同梵行者心,或為彼等心所得,應以慈心遍滿。"尊重"即應尊重處如石蓋。"可敬"即"此尊者確實知所應知,見所應見"而應敬仰。"于諸戒中應圓滿行"即於四遍凈戒中應圓滿行,應以圓滿行相具足而無缺。"等方式"以此攝取"內心寂止專注、不捨禪修、具足觀慧、增長空閑處"等戒贊經中的十七種戒功德。 現在不僅這些無悔等,而且還有其他許多戒功德,為顯示彼等而開始"又"等。其中"教"即此能生一切世間出世間功德的師教。無戒則善行族子無所立足,如是大威力的戒,誰能說其功德的限量、邊際?意即誰能說。由此顯示一切世間出世間功德唯以戒為根本,更進而以凈垢、息熱、放凈香、為得天界涅槃方便、成就莊嚴、除怖、生名譽喜等,無有如戒能給眾生帶來利益安樂,而說"非恒河"等偈。 其中"薩羅布"為一河,世間稱為"薩羅布"。"下流阿基羅瓦底"即名為"阿基羅瓦底"的河,"或"字處處表不定義。由此攝取未說的瞿陀瓦利、旃陀婆伽等。應連線第一偈的"非",即恒河等諸河不能清凈眾生以活命義的垢,如戒水能清凈的垢。"瓔珞"即珍珠瓔珞。"寶"即琉璃等寶。"聖"即清凈。戒生起的名聲香因可意性及遍滿諸方而說為"戒香"。因為它逆風亦行。故世尊說:"善人香逆風行"。應知過患的力量名為對境過失,戒不令作彼故滅除過患的力量。 戒差別論註釋

10.『『Katividha』』nti ettha vidha-saddo koṭṭhāsapariyāyo 『『ekavidhena rūpasaṅgaho』』tiādīsu viya, pakārattho vā, katippakāraṃ kittakā sīlassa pakārabhedāti attho. Sīlanalakkhaṇenāti sīlanasaṅkhātena sabhāvena.

Caranti tena sīlesu paripūrakāritaṃ upagacchantīti carittaṃ, carittameva cārittaṃ. Vāritato tena attānaṃ tāyanti rakkhantīti vārittaṃ. Adhiko samācāro abhisamācāro, tattha niyuttaṃ, so vā payojanaṃ etassāti ābhisamācārikaṃ. Ādi brahmacariyassāti ādibrahmacariyaṃ, tadeva ādibrahmacariyakaṃ. Viramati etāya, sayaṃ vā viramati, viramaṇaṃ vā virati, na viratīti avirati. Nissayatīti nissitaṃ, na nissitanti anissitaṃ. Pariyanto etassa atthīti pariyantaṃ, kālena pariyantaṃ kālapariyantaṃ, yathāparicchinno vā kālo pariyanto etassāti kālapariyantaṃ. Yāva pāṇanaṃ jīvanaṃ koṭi etassāti āpāṇakoṭikaṃ. Attano paccayehi loke niyuttaṃ, tattha vā viditanti lokiyaṃ. Lokaṃ uttaratīti lokuttaraṃ.

Paccayato, phalato ca majjhimapaṇītehi nihīnaṃ, tesaṃ vā guṇehi parihīnanti hīnaṃ. Attano paccayehi padhānabhāvaṃ nītanti paṇītaṃ. Ubhinnameva vemajjhe bhavaṃ majjhimaṃ. Attādhipatito āgataṃ attādhipateyyaṃ. Sesapadadvayepi eseva nayo. Taṇhāya, diṭṭhiyā vā parāmaṭṭhaṃ padhaṃsitanti parāmaṭṭhaṃ. Tappaṭikkhepato aparāmaṭṭhaṃ. Paṭippassaddhakilesaṃ paṭippassaddhaṃ. Sikkhāsu jātaṃ, sekkhassa idanti vā sekkhaṃ. Pariniṭṭhitasikkhākiccatāya asekkhadhammapariyāpannaṃ asekkhaṃ. Tadubhayapaṭikkhepena nevasekkhanāsekkhaṃ. Hānaṃ bhajati, hānabhāgo vā etassa atthīti hānabhāgiyaṃ. Sesesupi eseva nayo. Appaparimāṇattā pariyantavantaṃ, pārisuddhivantañca sīlaṃ pariyantapārisuddhisīlaṃ. Anappaparimāṇattā apariyantaṃ, pārisuddhivantañca sīlaṃ apariyantapārisuddhisīlaṃ. Sabbaso puṇṇaṃ, pārisuddhivantañca sīlaṃ paripuṇṇapārisuddhisīlaṃ.

11.Vuttanayenāti 『『sīlanaṭṭhena sīla』』ntiādinā (visuddhi.

我來幫您翻譯這段巴利文： 10."幾種"中，"種"字是部分的同義詞，如"一種色攝"等中，或表示方式，即戒有幾方式、幾種差別之義。"以持相"即以名為持的自性。 以彼而行，趣向諸戒的圓滿行為行持，行持即行止。以彼從所止而護持自己為止持。增上行為是增上行，與彼相應，或彼為目的故為增上行。初梵行為初梵行，即初梵行的。由彼離，或自離，或離為離，非離為不離。依止為所依，非所依為非所依。此有邊際為有邊，以時邊際為時邊，或所限定的時為此邊際故為時邊。命存活為此邊際為命終邊。以自因於世間相應，或於彼中顯為世間。超越世間為出世間。 以因、以果低於中上，或缺乏彼等功德為下。以自因至主要性為上。存在於兩者中間為中。從自主而來為自主。于餘二語也是此理。為貪、見所執取破壞為執取。相對於彼為非執取。煩惱已寂為已寂。生於諸學，或為有學者所有為有學。因學事已完成而屬於無學法為無學。否定彼二者為非有學非無學。親近退，或有退分為退分。于其餘也是此理。因少量故有邊際，及有清凈的戒為邊際清凈戒。因非少量故無邊際，及有清凈的戒為無邊際清凈戒。一切圓滿，及有清凈的戒為圓滿清凈戒。 11.如說方式即"以持義為戒"等（清凈道[論]

1.7) heṭṭhā vuttena nayena. Idaṃ kattabbanti paññattasikkhāpadapūraṇanti idaṃ ābhisamācārikaṃ kattabbaṃ paṭipajjitabbanti evaṃ paññattassa sikkhāpadasīlassa pūraṇaṃ. Sikkhāpadasīlaṃ hi pūrento sikkhāpadampi pūreti pāleti nāma. Sikkhā eva vā sikkhitabbato, paṭipajjitabbato ca sikkhāpadaṃ. Tassa pūraṇantipi yojetabbaṃ. Idaṃ na kattabbanti paṭikkhittassa akaraṇanti idaṃ duccaritaṃ na kattabbanti bhagavatā paṭikkhittassa akaraṇaṃ viramaṇaṃ. Caranti tasminti tasmiṃ sīle taṃsamaṅgino carantīti sīlassa adhikaraṇataṃ vibhāvento tesaṃ pavattiṭṭhānabhāvaṃ dasseti. Tenāha 『『sīlesu paripūrakāritāya pavattantī』』ti. Vāritanti idaṃ na kattabbanti paṭikkhittaṃ akappiyaṃ . Tāyantīti akaraṇeneva tāyanti. Tenāti vārittasīlamāha. Vāreti vā satthā ettha, etena vāti vāritaṃ, sikkhāpadaṃ. Taṃ avikopento tāyanti tenāti vārittaṃ. Saddhāvīriyasādhananti saddhāya, uṭṭhānavīriyena ca sādhetabbaṃ. Na hi asaddho, kusīto ca vattapaṭipattiṃ paripūreti, saddho eva satthārā paṭikkhitte aṇumattepi vajje bhayadassāvī samādāya sikkhati sikkhāpadesūti āha 『『saddhāsādhanaṃ vāritta』』nti.

Adhisīlasikkhāpariyāpannattā abhivisiṭṭho samācāroti abhisamācāroti āha 『『uttamasamācāro』』ti. Abhisamācārova ābhisamācārikaṃ, yathā venayikoti (a. ni.

我來幫您翻譯這段巴利文： 1.7) 以前面所說的方式。"此應作"即圓滿所制學處,即此增上行應作、應行,如是圓滿所制的學處戒。因為圓滿學處戒者即名為圓滿、護持學處。或學即因應學、應行為學處。也應配合它的圓滿。"此不應作"即不作所禁止,即不作此世尊所禁止的惡行而離。"彼等行於彼"即具足彼戒者行於彼戒,顯示戒的所依性而顯示是彼等轉起處。故說"以諸戒圓滿行而轉起"。"所止"即此不應作而被禁止的不適宜。"護持"即以不作而護持。"由彼"即說止持戒。或師於此止,由此止為止,即學處。不違犯彼而由彼護持為止持。"以信精進成就"即應以信、發起精進成就。因為不信、懈怠者不圓滿行履,唯信者于師所禁止的微細罪也見怖畏而受持學于學處,故說"以信成就止持"。 因攝屬增上戒學故增勝行為增上行,故說"最上行"。增上行即增上行的,如律師等。

8.11; pārā. 8) adhippāyo. Abhisamācāro ukkaṭṭhaniddesato maggasīlaṃ, phalasīlañca, taṃ ārabbha uddissa tadatthaṃ tappayojanaṃ paññattaṃ ābhisamācārikaṃ. Suparisuddhāni tīṇi kāyakammāni, cattāri vacīkammāni, suparisuddho ājīvoti idaṃ ājīvaṭṭhamakaṃ. Tattha kāmaṃ ājīvahetukato sattavidhaduccaritato virati sammāājīvoti sopi sattavidho hoti, sammājīvatāsāmaññena pana taṃ ekaṃ katvā vuttaṃ. Atha vā tividhakuhanavatthusannissayato micchājīvato viratiṃ ekajjhaṃ katvā vutto 『『ājīvo suparisuddho』』ti. Seṭṭhacariyabhāvato maggo eva brahmacariyanti maggabrahmacariyaṃ, tassa. Ādibhāvabhūtanti ādimhi bhāvetabbataṃ nipphādetabbataṃ bhūtaṃ pattaṃ ādibhāvabhūtaṃ. Kiñcāpi desanānukkamena sammādiṭṭhi ādi, paṭipattikkamena pana ājīvaṭṭhamakasīlaṃ ādīti. Tassa sampattiyāti ābhisamācārikassa sampajjanena paripūraṇena ādibrahmacariyakaṃ sampajjati. Yo hi lahukānipi appasāvajjāni parivajjeti, so garukāni mahāsāvajjāni bahvādīnavāni parivajjessatīti vattabbameva natthīti. Suttaṃ pana etamatthaṃ byatirekavasena vibhāveti. Tattha dhammanti sīlaṃ. Taṃ hi upariguṇavisesānaṃ dhāraṇaṭṭhena dhammoti vuccati.

Viratisīlassa itarasīlena satipi sampayogādike asammissakatādassanatthaṃ 『『veramaṇimatta』』nti vuttaṃ.

『『Nissitānissitavasenā』』ti ettha labbhamānanissayaṃ tāva dassetuṃ 『『nissayo』』tiādi vuttaṃ. Tattha taṇhācaritena nissayitabbato taṇhāva taṇhānissayo. Tathā diṭṭhinissayo. Diṭṭhicarito hi asatipi diṭṭhiyā taṇhāvirahe diṭṭhinissitova pavattati. Devoti catumahārājasakkasuyāmādipākaṭadevamāha . Devaññataroti apākaṭaṃ. Taṇhaṃ eva nissitanti taṇhānissitaṃ. Taṇhāya nissitanti ca keci vadanti. Tesaṃ 『『dve nissayā』』tiādinā virujjhati. Suddhidiṭṭhiyāti 『『iti saṃsārasuddhi bhavissatī』』ti evaṃ pavattadiṭṭhiyā, lokuttaraṃ sīlanti adhippāyo. Tassevāti lokuttarasseva sambhārabhūtaṃ kāraṇabhūtaṃ, vivaṭṭūpanissayanti attho.

Kālaparicchedaṃ katvāti 『『imañca rattiṃ, imañca diva』』ntiādinā (a. ni.

我來幫您翻譯這段巴利文： 8.11; 巴拉) 為意。增上行以最上說為道戒與果戒,緣彼、為彼、為彼義、為彼目的而製爲增上行的。三種清凈身業、四種語業、清凈活命,此為活命八支。其中雖然正命因活命[而起]從七種惡行離為正命故也是七種,但以正命性共相而說彼為一。或從三種偽裝事為依的邪命離合為一而說"活命清凈"。因最勝行性故道即梵行為道梵行,彼的。已成為初分即已成就、已證得在初應修習性為已成為初分。雖然依說次第正見為初,但依行次第活命八支戒為初。"由彼圓滿"即以增上行的成就、圓滿而成就初梵行的。因為誰離輕微少過惡,彼將離重大過多患惡,無須再說。但經以相反方式顯示此義。其中"法"即戒。因為它以持上功德殊勝義故說為法。 為顯示離戒與其他戒雖有相應等而不混雜故說"唯離"。 "依所依非所依"中,首先為顯示所得依而說"依"等。其中貪行者應依故貪即貪依。如是見依。因為見行者即使無貪但無見[亦]依見而轉。"天"即說四大王、帝釋、善夜等顯著天。"某天"即不顯著[天]。"依貪"即依于貪。有些人說"為貪所依",彼等與"二依"等相違。"以清凈見"即"如是將有輪迴清凈"如是轉起的見,意指出世間戒。"彼的"即唯出世間的資具、因,即向出離依義。 "作時限定"即以"此夜此日"等;

8.41) viya kālavasena paricchedaṃ katvā. Kālaparicchedaṃ akatvā samādinnampi antarāvicchinnaṃ sampattavirativasena yāvajīvaṃ pavattitampi āpāṇakoṭikaṃ na hotīti dassetuṃ 『『yāvajīvaṃ samādiyitvā tatheva pavattita』』nti vuttaṃ.

Lābhayasañātiaṅgajīvitavasenāti lābhayasānaṃ anuppannānaṃ uppādanavasena, uppannānaṃ rakkhaṇavasena ceva vaḍḍhanavasena ca ñātiaṅgajīvitānaṃ avināsanavasena. Kiṃ so vītikkamissatīti yo vītikkamāya cittampi na uppādeti, so kāyavācāhi vītikkamissatīti kiṃ idaṃ, natthetanti attho. Paṭikkhepe hi ayaṃ kiṃ-saddo.

Ārammaṇabhāvena vaṇo viya āsave kāmāsavādike paggharatīti sampayogabhāvābhāvepi sahāsavehīti sāsavaṃ. Tebhūmakadhammajātanti sīlaṃ tappariyāpannanti āha 『『sāsavaṃ sīlaṃ lokiya』』nti. Bhavavisesā sampattibhavā. Vinayoti vinayapariyatti, tattha vā āgatasikkhāpadāni. Pāmojjaṃ taruṇapīti. Yathābhūtañāṇadassanaṃ sapaccayanāmarūpadassanaṃ, tadadhiṭṭhānā vā taruṇavipassanā. Nibbidāti nibbidāñāṇaṃ. Tena balavavipassanamāha. Virāgo maggo. Vimutti arahattaphalaṃ. Vimuttiñāṇadassanaṃ paccavekkhaṇā. Kathāti vinayakathā. Mantanāti vinayavicāraṇā. Upanisāti yathāvuttakāraṇaparamparāsaṅkhāto upanissayo. Lokuttaraṃ maggaphalacittasampayuttaṃ ājīvaṭṭhamakasīlaṃ. Tattha maggasīlaṃ bhavanissaraṇāvahaṃ hoti, paccavekkhaṇañāṇassa ca bhūmi, phalasīlaṃ pana paccavekkhaṇāñāṇasseva bhūmi.

我來幫您翻譯這段巴利文： 8.41) 等這樣以時間作限定。為顯示即使不作時限定而受持,中間未斷以機會離而轉起乃至命終也不成為命終邊,故說"受持乃至命終如是轉起"。 "以利、名、親、肢體、性命"即以未生利、名生起方式,以已生[利、名]保護方式及增長方式,以親、肢體、性命不壞方式。"彼將如何違犯"即誰對違犯心都不生起,彼將如何以身語違犯,此義即無。因為此"如何"字是否定。 如瘡以所緣性流漏欲漏等漏,即使無相應性也與有漏俱為有漏。"三地法聚"即戒屬彼,故說"有漏戒是世間"。"特殊有"即善趣有。"律"即律學,或其中所說學處。"喜"即弱喜。"如實智見"即見有因名色,或以彼為建立的弱觀。"厭"即厭智。由彼說強觀。"離"即道。"解脫"即阿羅漢果。"解脫智見"即省察。"論"即律論。"思擇"即律思擇。"近依"即如所說因次第稱為近依。"出世間"即道果心相應的活命八支戒。其中道戒帶來從有出離,及為省察智的地,但果戒唯為省察智的地。

1. Hīnādhimuttivasena chandādīnampi hīnatā. Paṇītādhimuttivasena paṇītatā. Tadubhayavemajjhatāvasena majjhimatā. Yatheva hi kammaṃ āyūhanavasena hīnādibhedabhinnaṃ hoti, evaṃ chandādayopi pavattiākāravasena. So ca nesaṃ pavattiākāro adhimuttibhedenāti daṭṭhabbaṃ. Yasakāmatāyāti kittisilokābhiratiyā, parivāricchāya vā. 『『Kathaṃ nāma mādiso īdisaṃ kareyyā』』ti pāpajigucchāya ariyabhāvaṃ nissāya. Anupakkiliṭṭhanti attukkaṃsanaparavambhanāhi, aññehi ca upakkilesehi anupakkiliṭṭhaṃ. Bhavabhogatthāyāti bhavasampattiatthañceva bhogasampattiatthañca. Attano vimokkhatthāya pavattitanti sāvakapaccekabodhisattasīlamāha. Sabbasattānaṃ vimokkhatthāyāti sabbasattānaṃ saṃsārabandhanato vimocanatthāya. Pāramitāsīlaṃ mahābodhisattasīlaṃ. Yā karuṇūpāyakosallapariggahitā mahābodhiṃ ārabbha pavattā paramukkaṃsagatasoceyyasallekhā desakālasattādivikapparahitā sīlapāramitā.

Ananurūpanti asāruppaṃ. Attā eva garu adhipati etassāti attagaru, lajjādhiko. Attādhipatito āgataṃ attādhipateyyaṃ. Loko adhipati garu etassāti lokādhipati, ottappādhiko. Dhammo nāmāyaṃ mahānubhāvo ekantaniyyāniko, so ca paṭipattiyāva pūjetabbo. Tasmā 『『naṃ sīlasampadāya pūjessāmī』』ti evaṃ dhammamahattaṃ pūjetukāmena.

Parāmaṭṭhattāti parābhavavasena āmaṭṭhattā. Taṇhādiṭṭhiyo hi 『『imināhaṃ sīlena devo vā bhavissāmi devaññataro vā, iminā me sīlena saṃsārasuddhi bhavissatī』』ti pavattassa sīlaṃ parāmasantiyo taṃ parābhavaṃ pāpenti maggassa anupanissayabhāvakaraṇato. Puthujjanakalyāṇakassāti puthujjanesu kalyāṇakassa. So hi puthujjanova hutvā kalyāṇehi sīlādīhi samannāgato. Parāmasanakilesānaṃ vikkhambhanato, samucchindanato ca tehi na parāmaṭṭhanti aparāmaṭṭhaṃ. Tassa tassa kilesadarathassa paṭippassambhanato vūpasamanato paṭippassaddhaṃ.

Katapaṭikammanti vuṭṭhānadesanāhi yathādhammaṃ katapaṭikāraṃ. Evaṃ hi taṃ sīlaṃ paṭipākatikameva hoti. Tenāha 『『taṃ visuddha』』nti. 『『Katapaṭikamma』』nti iminā ca 『『na punevaṃ karissa』』nti adhiṭṭhānampi saṅgahitanti daṭṭhabbaṃ. 『『Acchamaṃsaṃ nu kho, sūkaramaṃsaṃ nu kho』』tiādinā vatthumhi vā, 『『pācittiyaṃ nu kho, dukkaṭaṃ nu kho』』tiādinā āpattiyā vā, 『『mayā taṃ vatthu vītikkantaṃ nu kho, na nu kho vītikkanta』』ntiādinā ajjhācāre vā vematikassa saṃsayāpannassa. Visodhetabbaṃ yathādhammaṃ paṭikammena. Vimati eva vematikaṃ, tasmiṃ vematike sati, vimatiyā uppannāyāti attho. Vimati paṭivinetabbāti sayaṃ vā taṃ vatthuṃ vicāretvā, vinayadhare vā pucchitvā kaṅkhā vinodetabbā. Nikkaṅkhena pana kappiyaṃ ce kātabbaṃ, akappiyaṃ ce chaḍḍetabbaṃ. Tenāha 『『iccassa phāsu bhavissatī』』ti.

『『Catūhiariyamaggehī』』tiādinā maggaphalapariyāpannaṃ sīlaṃ maggaphalasampayuttaṃ vuttaṃ. Samudāyesu pavattavohārā avayavesupi pavattantīti. Sesanti sabbaṃ lokiyasīlaṃ.

我來幫您翻譯這段巴利文： 以下劣勝解故欲等也下劣。以殊勝勝解故殊勝。以彼二中間故中等。如業以造作方式有下等差別,如是欲等也以轉起行相[方式]。應知彼等轉起行相由勝解差別。"因欲名"即喜好名聲稱譽,或欲眷屬。"依聖性"即以"如我這樣的怎能作此"如是厭惡罪惡。"不染污"即不為自讚毀他及其他煩惱所染污。"為有享受"即為有圓滿和享受圓滿。"為自解脫而轉起"即說聲聞、辟支佛戒。"為一切眾生解脫"即為一切眾生從輪迴束縛解脫。"波羅蜜戒"即大菩薩戒。即被悲憫與方便善巧攝受,緣大菩提而轉起,達最上清凈、減損、無分別處所時眾生等的戒波羅蜜。 "不適合"即不相應。"自為重"即以自為重、為主,即慚增上。從自主生為自主。"世間為重"即以世間為重、為主,即愧增上。此法名為大威力、必定出離,而它唯以行持應供養。因此"我將以戒圓滿供養它"如是欲供養法的偉大。 "被執取"即被以退失方式執著。因為貪見以"以此戒我將成天或某天,以此戒我將有輪迴清凈"如是轉起的戒,執取它使其退失,因為使其不成為道的近依。"凡夫賢善"即在凡夫中賢善。因為他雖是凡夫而具足戒等善法。因鎮伏、斷除執取煩惱故不被彼執取為非執取。因鎮伏、息滅彼彼煩惱熱惱故為已寂。 "已作補救"即已依法以出罪懺悔作補救。如是彼戒即恢復原狀。故說"彼清凈"。應知"已作補救"亦攝"不再如是作"的決意。對"是否熊肉、豬肉"等事,或"是否波逸提、突吉羅"等罪,或"我是否違犯彼事、是否未違犯"等過失有疑者、入疑者。應依法以補救清凈。疑即疑惑,于彼疑惑時,即疑生起義。應除疑即自己思擇彼事或問律師除疑。無疑者若適當則應作,若不適當則應舍。故說"如是將安樂"。 以"以四聖道"等說道果攝屬戒為道果相應。于聚集中的言說也轉于支分中。"余"即一切世間戒。

Pakatipīti sabhāvopi. Sukhasīlo sakhilo sukhasaṃvāso. Tena pariyāyenāti pakatiatthavācakatthena. Ekaccaṃ abyākataṃ sīlaṃ idhādhippetasīlena ekasaṅgahanti akusalassevāyujjamānataṃ dassetuṃ 『『tattha akusala』』ntiādi vuttaṃ. Tathā hi sekkhattikaṃ idha gahitaṃ, idha na upanītaṃ kusalattikanti adhippāyo. Vuttanayenevāti vutteneva nayena kusalattikaṃ aggahetvā hīnattikādīnaṃ pañcannaṃ tikānaṃ vasena assa sīlassa tividhatā veditabbā.

13.Yodhāti yo idha. Vatthuvītikkameti āpattiyā vatthuno vītikkamane ajjhācāre. Kāmasaṅkappādayo nava mahāvitakkā micchāsaṅkappā. Evarūpassāti edisassa. Tassa hi sīlavante anupasaṅkamitvā dussīle sevantassa tato eva tesaṃ diṭṭhānugatiṃ āpajjanena paṇṇattivītikkame adosadassāvino micchāsaṅkappabahulatāya manacchaṭṭhāni indriyāni arakkhato sīlaṃ ekaṃseneva hānabhāgiyaṃ hoti, na ṭhitibhāgiyaṃ, kuto visesādibhāgiyatā. Sīlasampattiyāti sīlapāripūriyā catupārisuddhisīlena. Aghaṭantassa uttarīti uttari visesādhigamāya avāyamantassa. Ṭhitibhāgiyaṃ sīlaṃ bhavati asamādhisaṃvattaniyattā. Sampādite hi samādhismiṃ sīlassa samādhisaṃvattaniyatā nicchiyati. Samādhatthāyāti samathavasena samādhānatthāya. Nibbidanti vipassanaṃ. Balavavipassanādassanatthaṃ nibbidāgahaṇaṃ tāvatāpi sīlassa nibbedhabhāgiyabhāvasiddhito.

Yāni ca sikkhāpadāni nesaṃ rakkhitabbānīti sambandho, tāni pana asādhāraṇapaññattito aññāni. Nesanti 『『rakkhitabbānī』』ti padaṃ apekkhitvā kattari sāmivacanaṃ, tehi bhikkhūhīti attho. Sati vā ussāheti ussakkitvā sīlāni rakkhituṃ ussāhe sati. Dasāti sāmaṇerehi rakkhitabbasīlamāha ghaṭikārādīnaṃ viya. Aṭṭhāti naccādimālādiveramaṇiṃ ekaṃ katvā sabbapacchimavajjāni aṭṭha.

Avītikkamoti pañcannaṃ sīlānaṃ avītikkamo. Pakatisīlanti sabhāvasīlaṃ. Tatrūpapattiniyataṃ hi sīlaṃ uttarakurukānaṃ. Mariyādācārittanti tassa tassa sāvajjassa akaraṇe mariyādabhūtaṃ, tattha tattha kulādīsu pubbapurisehi ṭhapitaṃ cārittaṃ. Kuladesapāsaṇḍadhammo hi 『『ācārasīla』』nti adhippetaṃ. Tattha kuladhammo tāva brāhmaṇādīnaṃ amajjapānādi, desadhammo ekaccajanapadavāsīnaṃ ahiṃsanādi, pāsaṇḍadhammo titthiyānaṃ yamaniyamādi. Titthiyamataṃ hi diṭṭhipāsena, taṇhāpāsena ca ḍeti pavattati, pāsaṃ vā bādhaṃ ariyavinayassa ḍetīti 『『pāsaṇḍa』』nti vuccati. 『『Pakatiyā sīlavatī hotī』』ti (dī. ni.

我來幫您翻譯這段巴利文： 自性喜即本性。樂戒為和藹、樂共住。"以彼方便"即以表達自性義方式。為顯示某些無記戒與此所指戒同攝,而不與不善相應,故說"其中不善"等。如是此處攝取有學三法,此處不引善三法為意。"唯如所說方式"即應知此戒以所說方式不取善三法而依下等三法等五種三法有三種。 13."若於此"即若於此。"違犯事"即于罪事違犯、過失。欲尋等九大尋為邪思惟。"如是"即如此。因為彼不親近具戒者而親近破戒者,由此隨彼等見解,不見制罪中過失,多邪思惟,不護意為第六的諸根,戒必定成為退分,非住分,何況殊勝分等。"以戒圓滿"即以四遍凈戒圓滿。"不為更上"即不為證得更上殊勝而精進。成為住分戒因不導向定。因為在已修定時決定戒的導向定性。"為定"即為以止方式定。"厭"即觀。取"厭"為顯示強觀,因為唯此也成就戒的通達分性。 "彼等應護持學處"為關聯,彼等則是不共製外的其他[學處]。"彼等"因期待"應護持"字而為作者屬格,即由彼等比丘義。"若有精進"即有精進欲護持諸戒時。"十"即說沙彌應護持戒如陶師等。"八"即將不舞等及鬘等離合為一的除最後的八。 "不違犯"即不違犯五戒。"自然戒"即本性戒。因為北俱蘆洲人的戒依生處決定。"限制行持"即于彼彼有過的不作成為限制,于彼彼族等由先人建立的行持。因為族、地、外道法意指"行戒"。其中族法即婆羅門等不飲酒等,地法即某些國土居民不殺生等,外道法即外道的禁制等。因為外道見以見網、愛網而行轉,或網即妨礙聖律故說為"外道"。"自性具戒"(長部)

2.20) vacanato bodhisattamātu pañcasikkhāpadasīlaṃ paripuṇṇameva. Idaṃ pana ukkaṃsagataṃ bodhisattapitaripi cittuppādamattenapi asaṃkiliṭṭhaṃ 『『dhammatāsīla』』nti vuttaṃ. Kāmaguṇūpasaṃhitanti kāmakoṭṭhāsesu assādūpasaṃhitaṃ kāmassādagadhitaṃ. Dhammatāsīlanti dhammatāya kāraṇaniyāmena āgataṃ sīlaṃ. Sīlapāramiṃ hi paramukkaṃsaṃ pāpetvā kucchigatassa mahābodhisattassa sīlatejena guṇānubhāvena bodhisattamātu saraseneva paramasallekhappattaṃ sīlaṃ hoti. Mahākassapādīnanti ādi-saddena bhaddādike saṅgaṇhāti. Te kira suciraṃ kālaṃ suparisuddhasīlā eva hutvā āgatā. Tenāha 『『suddhasattāna』』nti. Tāsu tāsu jātīsūti sīlavarājamahiṃsarājādijātīsu. Pubbe purimajātiyaṃ siddho hetu etassāti pubbahetukasīlaṃ. Idaṃ pana pakatisīlādisamādānena vinā avītikkamalakkhaṇaṃ sampattaviratisaṅgahaṃ daṭṭhabbaṃ.

Yaṃ bhagavatā evaṃ vuttaṃ sīlanti sambandho. Idhāti vakkhamānasīlaparipūrakassa puggalassa sannissayabhūtasāsanaparidīpanaṃ, aññasāsanassa ca tathābhāvapaṭisedhanaṃ. Vuttaṃ hetaṃ 『『idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī』』ti (dī. ni. 2.214; ma. ni. 1.139; a. ni.

我來幫您翻譯這段巴利文： 2.20) 此語故菩薩母的五學處戒完全圓滿。而此達最上的,于菩薩父甚至僅心生起也不染污,說為"法性戒"。"具欲功德"即于欲分具味著、耽著欲味。"法性戒"即依法性因決定而來的戒。因為圓滿戒波羅蜜達最上已入胎的大菩薩,以戒威力、功德威力,菩薩母自性達最上減損的戒。"大迦葉等"以等字攝取跋陀等。據說他們長久以來即是完全清凈戒而來。故說"清凈有情"。"于彼彼生"即于獅子王、水牛王等生。"前因戒"即前生已成就的因為此。應知此不以自然戒等受持而具不違犯相,攝機會離。 "世尊如是所說戒"為關聯。"於此"即顯示將說戒圓滿者的人依止教,及否定其他教如是性。因為這樣說:"諸比丘,於此有沙門...等...其他論師空無沙門"(長部2.214;中部1.139;增支部);

4.241). Bhikkhūti tassa sīlassa paripūrakapuggalaparidīpanaṃ. Pātimokkhasaṃvarasaṃvutoti idamassa pātimokkhasīle patiṭṭhitabhāvaparidīpanaṃ. Viharatīti idamassa tadanurūpavihārasamaṅgibhāvaparidīpanaṃ. Ācāragocarasampannoti idaṃ pātimokkhasaṃvarassa, upariadhigantabbaguṇānañca upakārakadhammaparidīpanaṃ. Aṇumattesu vajjesu bhayadassāvīti idaṃ pātimokkhato acavanabhāvaparidīpanaṃ. Samādāyāti sikkhāpadānaṃ anavasesato ādānaparidīpanaṃ. Sikkhatīti sikkhāya samaṅgibhāvaparidīpanaṃ . Sikkhāpadesūti sikkhitabbadhammaparidīpanaṃ. Yaṃ panettha vattabbaṃ, taṃ parato āvi bhavissati.

Soti pātimokkhasaṃvarasīle patiṭṭhitabhikkhu. Tena yādisassa indriyasaṃvarasīlaṃ icchitabbaṃ, taṃ dasseti. Cakkhunāti yato so saṃvaro, taṃ dasseti. Rūpanti yattha so saṃvaro, taṃ dasseti. Disvā na nimittaggāhī hoti nānubyañjanaggāhīti saṃvarassa upāyaṃ dasseti. Yatvādhikaraṇa…pe… anvāssaveyyunti saṃvarassa paṭipakkhaṃ tattha ādīnavaṃ dasseti. Saṃvarāya paṭipajjatīti pageva satiyā upaṭṭhapetabbataṃ dasseti. Rakkhati cakkhundriyanti satiyā upaṭṭhāpanameva cakkhundriyassa ārakkhāti dasseti. Cakkhundriye saṃvaraṃ āpajjatīti tathābhūtā satiyevettha saṃvaroti dasseti. Vītikkamassa vasenāti sambandho. Channaṃ sikkhāpadānanti 『『ājīvahetu ājīvakāraṇā asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapatī』』tiādinā āgatānaṃ channaṃ pārājikādipaṭisaṃyuttānaṃ sikkhāpadānaṃ. Sāmantajappanādinā tividhena kuhanavatthunā vimhāpanaṃ kuhanā. Attānaṃ, dāyakaṃ vā ukkhipitvā yathā so kiñci dadāti, evaṃ kathanaṃ lapanā. Nimittaṃ vuccati paccayadānasaññuppādakaṃ kāyavacīkammaṃ, tena nimittena carati, nimittaṃ vā karotīti nemittiko, tassa bhāvo nemittikatā. Gandhādayo viya lābhāya paresaṃ akkosanādinā nipisatīti nippeso, nippesova nippesiko, tassa bhāvo nippesikatā. Mahicchatāya attanā laddhalābhena parato lābhapariyesanā lābhena lābhaṃ nijigīsanatā. Evamādīnanti ādi-saddena anuppiyabhāṇitācāṭukamyatādiṃ saṅgaṇhāti. Paṭisaṅkhānena paccavekkhaṇāya parisuddho asaṃkiliṭṭho paṭisaṅkhānaparisuddho. Cattāro paccayā paribhuñjīyanti etenāti catupaccayaparibhogo, tathāpavattā anavajjacetanā.

Pātimokkhasaṃvarasīlavaṇṇanā

14.Tatrāti tesu pātimokkhasaṃvarādīsu. Ādito paṭṭhāyāti 『『idha bhikkhū』』tiādinā (vibha. 508; dī. ni.

我來幫您翻譯這段巴利文： 4.241) "比丘"即顯示彼戒的圓滿補特伽羅。"防護別解脫律儀"即顯示他在別解脫戒中安立。"住"即顯示他具足與彼相應的住。"具足行處"即顯示別解脫律儀和上應證功德的助法。"于微細罪見怖畏"即顯示不退失於別解脫。"受持"即顯示無餘取學處。"學"即顯示具足學。"于諸學處"即顯示應學法。於此應說的將在後顯明。 "彼"即安立於別解脫律儀戒的比丘。由彼顯示何等根律儀戒為所欲。"以眼"即顯示從何處彼律儀。"色"即顯示於何處彼律儀。"見已不取相不取隨相"即顯示律儀的方法。"由此...等...隨流"即顯示律儀的對治及彼過患。"為防護而行"即顯示應預先令念現起。"護眼根"即顯示念現起即是眼根的守護。"于眼根入律儀"即顯示如是念即是此中律儀。"依違犯"為關聯。"六學處"即"為活命、因活命而稱無有虛妄上人法"等所說的六種與波羅夷等相應的學處。以三種裝束事等使人驚異為誑。舉己或施者而說使其佈施為詐。相謂引生資具的身語業,依彼相行或作相為相,彼性為相性。如香等為利而以誹謗等壓榨他為榨,榨即壓榨,彼性為壓榨性。以大欲求以自得利而求他利為以利求利。"如是等"以等字攝取說稱讚、諂媚等。以簡擇即觀察而清凈無染為擇清凈。由此受用四資具即四資具受用,如是轉起的無過思。 別解脫律儀戒釋 14."其中"即于彼等別解脫律儀等。"從始"即以"此比丘"等(分別論508;長部);

1.194) āgatadesanāya ādito pabhuti. Vinicchayakathāti tattha saṃsayavidhamanena vinicchayāvahā kathā. Paṭhamassa atthassa sabbasādhāraṇattā asādhāraṇaṃ pabbajitāveṇikaṃ pariyāyaṃ dassento 『『chinnabhinnapaṭadharāditāya vā』』ti āha. Evaṃ hissa paripuṇṇapātimokkhasaṃvarayogyatā dassitā hoti. Bhinnapaṭadharādibhāvo ca nāma daliddassāpi niggahitassa hotīti tato visesetuṃ 『『saddhāpabbajito』』ti vatvā paṭipattiyā yogyabhāvadassanatthaṃ 『『kulaputto』』ti vuttaṃ. Ācārakulaputto vā hi paṭipajjituṃ sakkoti jātikulaputto vā. Sikkhāpadasīlanti cārittavārittappabhedaṃ sikkhāpadavasena paññattaṃ sīlaṃ. Yoti aniyamaniddeso yo koci puggalo. Nanti vinayapariyāpannaṃ sīlaṃ. Tanti puggalaṃ. Mokkheti sahakārikāraṇabhāvato. Apāye bhavāni āpāyikāni. Ādi-saddena tadaññaṃ sabbasaṃsāradukkhaṃ saṅgaṇhāti. Saṃvaraṇaṃ kāyavacīdvārānaṃ pidahanaṃ. Yena te saṃvutā pihitā honti, so saṃvaro. Yasmā pana so sattannaṃ āpattikkhandhānaṃ avītikkamo vītikkamapaṭipakkhoti katvā, tasmā vuttaṃ 『『kāyikavācasikassa avītikkamassetaṃ nāma』』nti. Pātimokkhasaṃvarena saṃvutoti pātimokkhasaṃvarena pihitakāyavacīdvāro. Tathābhūto ca yasmā taṃ upeto tena ca samaṅgī nāma hoti, tasmā vuttaṃ 『『upagato samannāgatoti attho』』ti.

Aparo nayo – kilesānaṃ balavabhāvato, pāpakiriyāya sukarabhāvato, puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavādīsu kammavegakkhitto ghaṭiyantaṃ viya anavaṭṭhānena paribbhamanato gamanasīloti pātī, maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa pātanasīloti pātī, sattasantāno, cittameva vā. Taṃ pātinaṃ saṃsāradukkhato mokkhetīti pātimokkhaṃ. Cittassa hi vimokkhena satto 『『vimutto』』ti vuccati. Vuttaṃ hi 『『cittavodānā visujjhantī』』ti, 『『anupādāya āsavehi cittaṃ vimutta』』nti (mahāva. 28) ca. Atha vā avijjādinā hetunā saṃsāre patati gacchati pavattatīti pātī, 『『avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata』』nti (saṃ. ni. 2.124) hi vuttaṃ. Tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkhaṃ . 『『Kaṇṭhekāḷo』』tiādīnaṃ viyassa samāsasiddhi veditabbā. Atha vā pāteti vinipāteti dukkheti pāti, cittaṃ. Vuttaṃ hi 『『cittena nīyati loko, cittena parikassatī』』ti (saṃ. ni. 1.62). Tassa pātino mokkho etenāti pātimokkhaṃ, patati vā etena apāyadukkhe, saṃsāradukkhe cāti pātī, taṇhādisaṃkileso. Vuttaṃ hi 『『taṇhā janeti purisaṃ (saṃ. ni. 1.55-57), taṇhādutiyo puriso』』ti (itivu. 15, 105; a. ni. 4.9; mahāni. 191; cūḷani. pārāyanānugītigāthāniddesa) ca ādi. Tato pātito mokkhoti pātimokkhaṃ. Atha vā patati etthāti pātīni, cha ajjhattikabāhirāni āyatanāni. Vuttaṃ hi 『『chasu loko samuppanno, chasu kubbati santhava』』nti (saṃ. ni.

我來幫您翻譯這段巴利文： 1.194) 從所說教法的開始。"抉擇說"即于彼以除疑而引生抉擇的說法。因第一義為共通,為顯示不共出家專有的方便而說"或因著破碎衣等"。如是顯示他具足別解脫律儀的適宜性。因為貧者被制伏者也有著破碎衣等性,為區別彼故說"以信出家",為顯示適合行持故說"善男子"。因為或以行為善男子或以生為善男子能夠行持。"學處戒"即依學處制定的行止差別戒。"彼"即不限定指示任何補特伽羅。"彼"即律藏攝屬戒。"彼"即補特伽羅。"解脫"即因為是助伴因。地獄有為地獄。以等字攝取彼餘一切輪迴苦。"防護"即關閉身語門。由彼等被防護關閉,彼為律儀。又因彼是七罪聚的不違犯,為違犯對治,故說"此名為身語不違犯"。"防護別解脫律儀"即以別解脫律儀關閉身語門。因如是者趣向彼,具足彼,故說"義為趣向、具足"。 另一方式 - 因煩惱力強,作惡容易,作善難作,故多次墮惡趣性為墮者,即凡夫。或因無常于諸有等被業力拋擲如機械輪不住而流轉故行性為墮者,或因死於彼彼有情眾中墮自體性為墮者,即有情相續,或即心。解脫彼墮者出輪迴苦為別解脫。因為以心解脫說有情"已解脫"。因說:"以心清凈而清凈"及"心無取著解脫諸漏"(大品28)。或以無明等因於輪迴墮落、行、轉起為墮者,因說:"無明覆蓋、愛結繫縛諸有情流轉輪迴"(相應部2.124)。彼墮者有情由此從貪等三雜染解脫為別解脫。如"黑頸"等當知複合語成立。或壓迫、跌落、苦惱為墮者,即心。因說:"世間由心導引,由心牽引"(相應部1.62)。由此解脫彼墮者為別解脫,或由此墮入惡趣苦、輪迴苦為墮者,即貪等雜染。因說:"愛生有情"(相應部1.55-57),"人以愛為伴"(如是語15,105;增支部4.9;大義釋191;小義釋跋羅延隨誦偈釋)等。從彼墮者解脫為別解脫。或於此墮為墮者,即六內外處。因說:"世間生於六,於六作親近"(相應部);

1.70; su. ni. 171). Tato chaajjhattikabāhirāyatanasaṅkhātato pātito mokkhoti pātimokkhaṃ. Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkhaṃ, atha vā sabbalokādhipatibhāvato dhammissaro bhagavā 『『patī』』ti vuccati. Muccati etenāti mokkho, patino mokkho tena paññattattāti patimokkho, patimokkho eva pātimokkhaṃ. Sabbaguṇānaṃ vā mūlabhāvato uttamaṭṭhena pati ca so yathāvuttenatthena mokkho cāti patimokkho, patimokkho eva pātimokkhaṃ. Tathā hi vuttaṃ 『『pātimokkhanti mukhametaṃ pamukhameta』』nti (mahāva. 135) vitthāro.

Atha vā pa-iti pakāre, atī-ti accantatthe nipāto, tasmā pakārehi accantaṃ mokkhetīti pātimokkhaṃ. Idaṃ hi sīlaṃ sayaṃ tadaṅgavasena, samādhisahitaṃ paññāsahitañca vikkhambhanavasena, samucchedavasena ca accantaṃ mokkheti mocetīti pātimokkhaṃ, pati pati mokkhoti vā patimokkho, tamhā tamhā vītikkamadosato paccekaṃ mokkhoti attho, patimokkho eva pātimokkhaṃ. Mokkhoti vā nibbānaṃ, tassa mokkhassa paṭibimbabhūtoti patimokkho. Sīlasaṃvaro hi sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgo viya yathārahaṃ kilesanibbāpanato, patimokkhoyeva pātimokkhaṃ. Atha vā mokkhaṃ pati vattati, mokkhābhimukhanti vā patimokkhaṃ, patimokkhameva pātimokkhanti evamettha pātimokkha-saddassa attho veditabbo. Iriyatīti attabhāvaṃ pavatteti. 『『Viharatī』』ti iminā pātimokkhasaṃvarasīle ṭhitassa bhikkhuno iriyāpathavihāro dassito. Pāḷiyanti jhānavibhaṅgapāḷiyaṃ (vibha. 508 ādayo).

Tattha kāmaṃ samaṇacāraṃ, samaṇagocarañca dassetuṃ 『『ācāragocarasampanno』』ti vuttaṃ, yathā pana maggaṃ ācikkhanto 『『vāmaṃ muñca, dakkhiṇaṃ gaṇhā』』ti vajjetabbapubbakaṃ gahetabbaṃ vadeyya, yathā vā sasīsanhānena pahīnasedamalajallikassa mālāgandhavilepanādivibhūsanasaṃvidhānaṃ yuttarūpaṃ, evaṃ pahīnapāpadhammassa kalyāṇadhammasamāyogo yuttarūpoti 『『atthi ācāro, atthi anācāro』』ti dvayaṃ uddisitvā anācāraṃ tāva vibhajituṃ 『『tattha katamo anācāro』』tiādi vuttaṃ. Tattha kāyiko vītikkamoti tividhaṃ kāyaduccaritaṃ. Vācasiko vītikkamoti catubbidhaṃ vacīduccaritaṃ. Kāyikavācasikoti tadubhayaṃ.

我來幫您翻譯這段巴利文： 1.70;經集171)。從彼稱為六內外處的墮者解脫為別解脫。或有墮落敗壞為墮者,即輪迴。從彼解脫為別解脫。或因一切世間主性,世尊為法主說為"主"。由此解脫為脫,主的解脫因被彼制定為主脫,主脫即別解脫。或因為一切功德的根本以最上義為主,及以如所說義為脫為主脫,主脫即別解脫。如是說:"別解脫即此口,此為首"(大品135)等詳說。 或pa為種種,ati為完全義不變詞,故由種種方式完全解脫為別解脫。因為此戒自以彼分方式,具定具慧以鎮伏方式,以斷絕方式而完全解脫,使解脫為別解脫。或一一解脫為主脫,義為從彼彼違犯過各別解脫,主脫即別解脫。或解脫即涅槃,為彼解脫的映像為主脫。因為戒律儀如太陽的曙光升起,如涅槃的上升成為彼映像,隨宜滅煩惱,主脫即別解脫。或趣向解脫,或面向解脫為主脫,主脫即別解脫,如是此中應知別解脫字義。"行"即轉起自體。以"住"顯示安立於別解脫律儀戒的比丘威儀住。"于聖典"即于禪分別聖典(分別論508等)。 其中雖為顯示沙門行、沙門行處而說"具足行處",但如指示道路者說"舍左,取右"以應舍為先說應取,如或以連頭浴除去汗垢污物者適合莊嚴以花香涂香等,如是已斷惡法者適合與善法相應,故說"有行,有非行"二者后,為分別非行首先說"其中何為非行"等。其中"身違犯"即三種身惡行。"語違犯"即四種語惡行。"身語"即彼二者。

Evaṃ ājīvaṭṭhamakasīlassa vītikkamo dassito. Idāni mānasaṃ anācāraṃ dassetuṃ 『『sabbampi dussīlyaṃ anācāro』』ti vatvā tattha ekacciyaṃ dassento 『『idhekacco veḷudānena vā』』tiādimāha. Tattha veḷudānenāti paccayuppādanatthena veḷudānena. Pattadānādīsupi eseva nayo. Veḷūti manussānaṃ payojanāvaho yo koci veḷudaṇḍo. Pattaṃ gandhikādīnaṃ gandhapaliveṭhanādiatthaṃ vā, tālanāḷikerādipattaṃ vā. Pupphaṃ yaṃ kiñci manussānaṃ payojanāvahaṃ. Tathā phalaṃ. Sinānaṃ sirīsacuṇṇādinhāniyacuṇṇaṃ. Mattikāpi ettheva saṅgahaṃ gacchati. Dantakaṭṭhaṃ yaṃ kiñci mukhasodhanatthaṃ dantaponaṃ. Cāṭukamyatā attānaṃ dāsaṃ viya nīcaṭṭhāne ṭhapetvā parassa khalitavacanaṃ saṇṭhapetvā piyakāmatāya paggayhavacanaṃ. Muggasūpyatāti muggasūpasamatā saccālikena jīvitakappanaṃ. Yathā hi muggasūpe paccante bahū muggā paccanti, katipayā na paccanti, evaṃ saccālikena jīvitakappane bahu alikaṃ hoti, appakaṃ saccanti. Paribhaṭatīti paribhaṭo, paresaṃ dārake pariharanto. Paribhaṭassa kammaṃ pāribhaṭyaṃ, sā eva pāribhaṭyatā, alaṅkaraṇādinā kuladārakapariharaṇassetaṃ nāmaṃ. Tesaṃ tesaṃ gihīnaṃ gāmantaradesantarādīsu sāsanapaṭisāsanaharaṇaṃ jaṅghapesanikaṃ. Aññataraññatarenāti etesaṃ vā veḷudānādīnaṃ vejjakammabhaṇḍāgārikakammapiṇḍapaṭipiṇḍakammasaṅghuppādacetiyuppādapaṭṭhapanādīnaṃ vā micchājīvena jīvitakappanakakammānaṃ yena kenaci . Buddhapaṭikuṭṭhenāti buddhehi garahitena paṭisiddhena. Micchājīvenāti na sammāājīvena. Ayaṃ vuccati anācāroti ayaṃ sabbopi 『『anācāro』』ti kathīyati. Ācāraniddeso vuttapaṭipakkhanayeneva veditabbo.

Gocaraniddesepi paṭhamaṃ agocarassa vacane kāraṇaṃ heṭṭhā vuttanayeneva veditabbaṃ. Gocaroti piṇḍapātādīnaṃ atthāya upasaṅkamituṃ yuttaṭṭhānaṃ. Ayuttaṭṭhānaṃ agocaro. Vesiyā gocaro assāti vesiyāgocaro, mittasanthavavasena upasaṅkamitabbaṭṭhānanti attho. Vesiyā nāma rūpūpajīviniyo, tā mittasanthavavasena na upasaṅkamitabbā, samaṇabhāvassa antarāyakarattā, parisuddhāsayassāpi garahahetuto, tasmā dakkhiṇādānavasena satiṃ upaṭṭhapetvāva upasaṅkamitabbā. Vidhavā vuccanti matapatikā, pavutthapatikā vā. Thullakumārikāti mahallikā aniviṭṭhakumāriyo, paṇḍakāti napuṃsakā. Te hi ussannakilesā avūpasantapariḷāhā lokāmisasannissitakathābahulā, tasmā na upasaṅkamitabbā. Bhikkhuniyo nāma ussannabrahmacariyā. Tathā bhikkhūpi. Tesaṃ aññamaññaṃ visabhāgavatthubhāvato santhavavasena upasaṅkamane katipāheneva brahmacariyantarāyo siyā, tasmā na upasaṅkamitabbā. Gilānapucchanādivasena upasaṅkamane satokārinā bhavitabbaṃ. Pānāgāranti surāpānagharaṃ. Taṃ soṇḍajanehi avivittaṃ hoti. Tattha tehi soṇḍatādivasena na upasaṅkamitabbaṃ brahmacariyantarāyakarattā. Saṃsaṭṭho viharati rājūhītiādīsu rājāno nāma ye rajjamanusāsanti. Rājamahāmattā rājissariyasadisāya issariyamattāya samannāgatā. Titthiyāti viparītadassanā bāhirakaparibbājakā. Titthiyasāvakāti tesu daḷhabhattā paccayadāyakā. Ananulomikena saṃsaggenāti tissannaṃ sikkhānaṃ ananulomikena paccanīkabhūtena saṃsaggena saṃsaṭṭho viharati, yena brahmacariyantarāyaṃ vā sallekhaparihāniṃ vā pāpuṇāti.

我來幫您翻譯這段巴利文： 如是顯示活命八戒的違犯。今為顯示意的非行而說"一切惡戒為非行",於此顯示某些說"此處某者以竹施"等。其中"竹施"即為生起資具而施竹。施缽等中也是此理。"竹"即對人有用的任何竹杖。"缽"即為香商等包香等用,或棕櫚、椰子等葉。"花"即任何對人有用的。如是"果"。"浴粉"即暹羅樹粉等沐浴粉。土也攝於此。"齒木"即任何清潔口用的齒擦。"諂媚"即置自己如奴在卑處,忍受他人粗語,以愛慾而奉承語。"如綠豆湯"即如綠豆湯性以真妄活命。因為如煮綠豆湯時多數豆煮熟,少數不熟,如是以真妄活命時多妄少真。"養育"即養育,養育他人子女。養育者的業為養育業,即養育性,此名為以裝飾等養育良家子。為彼彼在家者于村間、地方間等攜帶資訊為腳使。"任何"即以此等竹施等,或醫師業、庫官業、乞食返食業、僧團收入、塔廟收入建立等任何邪命活命業。"佛所呵責"即佛所訶責禁止。"邪命"即非正命。"此說非行"即此一切說為"非行"。行的說明應以所說對立方式了知。 行處說明中首先說非行處的原因也應如前所說方式了知。"行處"即為乞食等而應親近處。不應處為非行處。"以妓女為行處"即妓女行處,義為以交友方式應親近處。"妓女"即依色活命者,不應以交友方式親近她們,因為障礙沙門性,即使清凈意向也成為訶責因,故應建立念唯以佈施方式親近。"寡婦"說已死夫或遠行夫者。"壯年女"即年長未嫁女,"黃門"即不男。因為他們煩惱熾盛、熱惱未息、多說世間欲事語,故不應親近。"比丘尼"即增上梵行者。如是比丘也。因為彼等互為異性事物,以交往方式親近不久即成梵行障礙,故不應親近。應以問病等方式作有念親近。"酒家"即飲酒處。彼處不離醉者。不應以醉者等方式親近彼處因為障礙梵行。"親近住于諸王"等中,"王"即統治國者。王大臣即具足如王權的權位。"外道"即邪見外道遊行者。"外道弟子"即于彼等具堅信施資具者。"以不隨順交往"即以對三學不隨順的相違交往而住,由此得梵行障礙或減損減少。

Idāni aparenapi pariyāyena agocaraṃ dassetuṃ 『『yāni vā pana tānī』』tiādi vuttaṃ. Tattha assaddhānīti buddhādīsu saddhāvirahitāni. Tato eva appasannāni, kammakammaphalasaddhāya vā abhāvena assaddhāni. Ratanattayappasādābhāvena appasannāni. Akkosakaparibhāsakānīti akkosavatthūhi akkosakāni ceva bhayadassanena santajjanakāni ca. Atthaṃ na icchanti anatthameva icchantīti anatthakāmāni. Hitaṃ na icchanti ahitameva icchantīti ahitakāmāni. Phāsu na icchanti aphāsuṃyeva icchantīti aphāsukakāmāni. Yogakkhemaṃ nibbhayaṃ na icchanti, ayogakkhemameva icchantīti ayogakkhemakāmāni. Bhikkhūnanti ettha sāmaṇerānampi saṅgaho. Bhikkhunīnanti ettha sikkhamānasāmaṇerīnaṃ. Sabbesaṃ hi sāsanikānaṃ anatthakāmatādīpanapadamidaṃ vacanaṃ. Tathārūpāni kulānīti tādisāni khattiyakulādīni. Sevatīti nissāya jīvati. Bhajatīti upasaṅkamati. Payirupāsatīti punappunaṃ upagacchati. Ayaṃ vuccatīti ayaṃ vesiyādiko, rājādiko, assaddhakulādiko ca taṃ taṃ sevantassa tippakāropi ayutto gocaroti agocaro. Ettha hi vesiyādiko pañcakāmaguṇanissayato agocaro. Yathāha 『『ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ pañca kāmaguṇā』』ti (saṃ. ni.

我來幫您翻譯這段巴利文： 今為以另一方式顯示非行處而說"或彼等"等。其中"無信"即缺乏對佛等的信。由此即"不凈信",或因無業果信為無信。因無三寶凈信為不凈信。"罵詈粗惡"即以罵事而罵以及以示怖而恐嚇。"不欲利"即不欲利而只欲不利。"不欲益"即不欲益而只欲無益。"不欲安"即不欲安而只欲不安。"不欲解脫"即不欲無畏解脫而只欲不解脫。"諸比丘"此中也攝沙彌。"諸比丘尼"此中[攝]式叉摩那、沙彌尼。因為此語顯示對一切教法者不欲利等。"如是俗家"即如是剎帝利等俗家。"親近"即依止而活。"交往"即前往。"奉事"即一再前往。"此說"即此等、王等、無信俗家等,對親近彼等三種[處]為不應行處即非行處。此中等因依五欲功德為非行處。如說："諸比丘,何為比丘的非行處他境?即此五欲功德。"(相應部)

5.372). Rājādiko samaṇadhammassa anupanissayato, lābhasakkārāsanivicakkanippothanadiṭṭhivipattihetuto ca. Assaddhakulādiko saddhāhānicittasantāsāvahato agocaro.

Gocaraniddese 『『na vesiyāgocaro』』tiādīni vuttapaṭipakkhavasena veditabbāni. Opānabhūtānīti udapānabhūtāni bhikkhusaṅghassa, bhikkhunīsaṅghassa ca catumahāpathe khatapokkharaṇī viya yathāsukhaṃ ogāhanakkhamāni. Kāsāvapajjotānīti bhikkhūnaṃ, bhikkhunīnañca nivatthapārutakāsāvānaṃyeva pabhāhi ekobhāsāni. Isivātapaṭivātānīti gehaṃ pavisantānaṃ , nikkhamantānañca bhikkhubhikkhunīsaṅkhātānaṃ isīnaṃ cīvaravātena ceva samiñjanapasāraṇādijanitasarīravātena ca paṭivātāni pavāyitāni viniddhutakibbisāni vā.

Idāni niddese āgatanayenāpi ācāragocare dassetuṃ 『『apicā』』tiādi āraddhaṃ. Etthāti etasmiṃ pātimokkhasīlaniddese. Imināpi nayenāti idāni vuccamānavidhināpi. Saṅghagatoti saṅghasannipātaṃ gato. Acittīkārakatoti akatacittīkāro, akatagāravoti attho. Ghaṭṭayantoti sarīrena, cīvarena vā ghaṃsanto. Puratopi tiṭṭhati acittīkārakatoti sambandhitabbaṃ. Ṭhitakopīti upari tiṭṭhanto viya āsannataraṭṭhāne ṭhitakopi bhaṇati. Bāhāvikkhepakoti bāhuṃ vikkhipanto. Anupāhanānanti anādare sāmivacanaṃ. Saupāhanoti upāhanāruḷho. There bhikkhū anupakhajjāti therānaṃ bhikkhūnaṃ ṭhitaṭṭhānaṃ anupavisitvā tesaṃ āsannataraṭṭhānaṃ upagantvā. Kaṭṭhaṃ pakkhipati aggikuṇḍe. Vokkammāti passato atikkamitvā. Gūḷhāni sabhāvato paṭicchannāni sāṇipākārādinā paṭicchāditāni. Anāpucchāti anāpucchitvā. Assāti anācārassa.

Apica bhikkhūtiādi sabbasseva bhikkhuno ācāradassanavasena pavattaṃ aṭṭhakathāvacanaṃ, na niddesapāḷi. Saddhāsīlasutacāgādiguṇahetuko garubhāvo garukaraṇaṃ vā gāravo, saha gāravenāti sagāravo. Garuṭṭhāniyesu gāravasārajjādivasena paṭissāyanā patissā, sappatissavapaṭipatti. Saha patissāyāti sappatisso. Savisesaṃ hirimanatāya, ottappibhāvena ca hirottappasampanno. Sekhiyadhammapāripūrivasena sunivattho supāruto. Pāsādikenāti pasādāvahena, itthambhūtalakkhaṇe cetaṃ karaṇavacanaṃ. Eseva nayo ito paresupi chasu padesu. Abhikkantenāti abhikkamena. Iriyāpathasampannoti sampannairiyāpatho. Tena sesairiyāpathānampi pāsādikatamāha. Indriyesu guttadvāroti cakkhundriyādīsu chasu dvāresu susaṃvihitārakkho. Bhojane mattaññūti paribhuñjitabbato bhojanasaññite catubbidhepi paccaye pariyesanapaṭiggahaṇaparibhogādivasena sabbaso pamāṇaññū. Jāgariyamanuyuttoti pubbarattāpararattaṃ bhāvanāmanasikārasaṅkhātaṃ jāgariyaṃ sātaccakāritāvasena anu anu yutto tattha yuttapayutto. Satisampajaññena samannāgatotiādi yathāvuttassa ācārassa sambhāradassanaṃ. Tattha appicchoti niiccho. Santuṭṭhoti yathālābhādivasena santosena tuṭṭho. Sakkaccakārīti ādarakārī. Garucittīkārabahuloti garuṭṭhāniyesu garukaraṇabahulo. Ayaṃ vuccati ācāroti ayaṃ sagāravatādi atthakāmehi ācaritabbato ācāro.

我來幫您翻譯這段巴利文： 5.372) 王等因不適于沙門法,及因利養、恭敬、無厭轉意、擊打、見解損壞為因。無信俗家等因導致信減少、心恐怖為非行處。 行處說明中"不以妓女為行處"等應以所說對立方式了知。"如井"即如水井對比丘僧、比丘尼僧,如十字路口所掘蓮池可隨意入。"袈裟光明"即以比丘、比丘尼所著所披袈裟之光明一體照耀。"仙人風反風"即對入、出的比丘比丘尼稱仙人,以袈裟風及屈伸等所生身風吹反,或已吹散罪惡。 今為依說明中所來方式顯示行處而說"又"等。"此中"即於此別解脫戒說明中。"以此方式"即今將說的方法。"至僧中"即往僧集會。"無敬意"即不作敬意,義為不作恭敬。"推撞"即以身或衣擦觸。"無敬意站前"為關聯。"乃至站立"即如立於上似近處站立而說。"揮臂"即揮舞手臂。"無鞋者"為[對]無重[的]屬格。"著鞋"即穿上鞋。"鉆入長老比丘"即入諸長老比丘站處而至其更近處。"投薪"入火堆。"偏離"即從旁經過。"隱密"即自性覆蔽或以簾墻等覆蓋。"不告"即不告知。"彼"即非行。 "又比丘"等一切為顯示比丘的行而轉起的註釋語,非說明聖典。以信、戒、聞、舍等功德為因的尊重或作尊重為恭敬,具恭敬為有恭敬。于尊重處以恭敬、尊重等方式的恭順為恭敬,具足恭順行。具恭順為有恭順。以特勝慚有性、愧性而具足慚愧。以應學法圓滿而善著衣善披衣。"端莊"即引生凈信,此為此性相的具格。此後六語中也是此理。"行往"即以往行。"具威儀"即具足威儀。由此說其餘威儀也端莊。"護根門"即于眼根等六門善設防護。"知量食"即于稱為應食的四種資具,以尋求、領受、受用等方式一切知量。"修習醒寤"即於前夜后夜修習稱為修習作意的醒寤,以常作性方式相續專注彼。"具足念正知"等為顯示如所說行的資糧。其中"少欲"即無慾。"知足"即以隨所得等方式以喜足而足。"恭敬作"即作恭敬。"多作尊重敬意"即于尊重處多作尊重。"此說行"即此有恭敬等因為應被愛利者所行為行。

Sīlādīnaṃ guṇānaṃ upanissayabhūto upanissayagocaro. Satisaṅkhāto cittassa ārakkhabhūto eva gocaro ārakkhagocaro. Kammaṭṭhānasaṅkhāto cittassa upanibandhanaṭṭhānabhūto gocaro upanibandhagocaro. Appicchatādīhi dasahi vivaṭṭanissitāya kathāya vatthubhūtehi guṇehi samannāgato dasakathāvatthuguṇasamannāgato. Tato eva kalyāṇo sundaro mittoti kalyāṇamitto. Tassa lakkhaṇaṃ parato āgamissati. Assutaṃ suttageyyādiṃ. Suṇātīti sutamayaṃ ñāṇaṃ uppādeti. Sutaṃ pariyodāpetīti tameva yathāsutaṃ avisadatāya apariyodātaṃ punappunaṃ paripucchanādinā visodheti nijjaṭaṃ nigumbaṃ karoti. Tattha ca ye kaṅkhaṭṭhāniyā dhammā, tesu saṃsayaṃ chindanto kaṅkhaṃ vitarati. Kammakammaphalesu, ratanattaye ca sammādiṭṭhiyā ujukaraṇena diṭṭhiṃ ujuṃ karoti. Tato eva ca duvidhāyapi saddhāsampadāya cittaṃ pasādeti. Atha vā yathāsutaṃ dhammaṃ pariyodapetvā tatthāgate rūpārūpadhamme pariggahetvā sapaccayaṃ nāmarūpaṃ pariggaṇhanto sattadiṭṭhivaṅkavidhamanena diṭṭhiṃ ujuṃ karoti. Dhammānaṃ paccayapaccayuppannatāmattadassanena tīsupi addhāsu kaṅkhaṃ vitarati. Tato paraṃ ca udayabbayañāṇādivasena vipassanaṃ vaḍḍhetvā ariyabhūmiṃ okkamanto aveccapasādena ratanattaye cittaṃ pasādeti. Tathābhūtova tassa kalyāṇamittassa anusikkhanena saddhādīhi guṇehi na hāyati, aññadatthu vaḍḍhateva. Tenāha 『『yassa vā』』tiādi.

Antaragharanti antare antare gharāni ettha, taṃ etassāti vā 『『antaraghara』』nti laddhanāmaṃ gocaragāmaṃ paviṭṭho. Tattha ghare ghare bhikkhāpariyesanāya vīthiṃ paṭipanno. Okkhittacakkhūti heṭṭhākhittacakkhu. Kittakena pana okkhittacakkhu hotīti āha 『『yugamattadassāvī』』ti. Susaṃvutoti saṃyato. Yathā panettha susaṃvuto nāma hoti, taṃ dassetuṃ 『『na hatthiṃ olokento』』tiādi vuttaṃ.

Yatthāti yesu satipaṭṭhānesu. Cittaṃ bhāvanācittaṃ. Upanibandhatīti upanetvā nibandhati. Vuttañhetaṃ –

『『Yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha;

Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha』』nti. (visuddhi. 1.217; dī. ni. aṭṭha. 2.374; ma. ni. aṭṭha. 1.107; pārā. aṭṭha. 2.165; paṭi. ma. aṭṭha. 2.

我來幫您翻譯這段巴利文： 戒等功德的依止成為依止行處。以念稱為心的守護即為守護行處。稱為業處的心繫縛處成為繫縛行處。具足以少欲等十種向解脫傾向說的事成為功德者為具足十說事功德。由此即善好友為善友。彼相將在後來。"未聞"即經、應頌等。"聽聞"即生起聞所成智。"清凈所聞"即彼如所聞因不明晰而不清凈,以一再詢問等清凈,使無糾纏無密叢。於此中對可疑處法,斷疑而度疑。以正見端正業果、三寶而正見。由此以二種信具足而凈心。或以清凈如所聞法,把握彼處色無色法,把握有因名色而以破除七見曲而正見。以見法因緣、緣生性於三世度疑。此後以生滅智等增長觀,入聖地而以證凈於三寶凈心。如是者以隨學彼善友而不失信等功德,唯增長。故說"或彼"等。 "于村中"即此中於間間有家,或因此得名"村中"而入行乞村。于彼於家家乞食而行於路。"垂視"即下垂眼。多少為垂視而說"見如軛量"。"善攝"即攝製。如何於此名為善攝,為顯示此而說"不看象"等。 "於此"即於此等念處。"心"即修習心。"繫縛"即引導繫縛。因說此： "如於此柱系, 牛犢調御人; 如是系己心, 于念所緣堅。"(清凈道論1.217;長部注2.374;中部注1.107;波羅夷注2.165;無礙解道注2.

1.163);

Satipaṭṭhānānaṃ upanibandhagocarabhāvaṃ dassetuṃ 『『vuttañheta』』ntiādi vuttaṃ. Tattha sako pettiko visayoti attano pitu sammāsambuddhassa santako, tena diṭṭho dassito ca visayo.

Aṇuppamāṇesūti paramāṇuppamāṇesu. Asañciccaāpannasekhiyaakusalacittuppādādibhedesūti asañcicca āpannasekhiyesu akusalacittuppādādibhedesūti evaṃ asañciccaggahaṇaṃ sekhiyavisesanaṃ daṭṭhabbaṃ. Sekhiyaggahaṇena cettha vattakkhandhakādīsu (cūḷava. 356 ādayo) āgatavattādīnampi gahaṇaṃ. Tepi hi sikkhitabbaṭṭhena 『『sekhiyā』』ti icchitā. Tathā hi mātikāyaṃ pārājikādīnaṃ viya sekhiyānaṃ paricchedo na kato. Evañca katvā 『『asañcicca āpannasekhiyā』』ti asañciccaggahaṇaṃ samatthitaṃ hoti. Na hi mātikāyaṃ āgatesu pañcasattatiyā sekhiyesu nosaññāvimokkho nāma atthi, asañciccaggahaṇeneva cettha asatiajānanānampi saṅgaho kato. Keci panettha asiñcicca āpannaggahaṇena acittakāpattiyo gahitāti vadanti, taṃ tesaṃ matimattaṃ, garukāpattīsupi kāsañci acittakabhāvasabbhāvato, adhiṭṭhānāvikammassa, desanāvikammasseva vā sabbalahukassa vajjassa idhādhippetattā. Tenāha 『『yāni tāni vajjāni appamattakāni oramattakāni lahukāni lahusammatānī』』tiādi. Ādisaddena pātimokkhasaṃvaravisuddhatthaṃ anatikkamanīyānaṃ anāpattigamanīyānaṃ saṅgaho daṭṭhabbo. Bhayadassanasīloti paramāṇumattaṃ vajjaṃ aṭṭhasaṭṭhiyojanasatasahassubbedhasinerupabbatasadisaṃ katvā dassanasabhāvo, sabbalahukaṃ vā dubbhāsitamattaṃ pārājikasadisaṃ katvā dassanasabhāvo. Yaṃ kiñcīti mūlapaññattianupaññattisabbatthapaññattipadesapaññattiādibhedaṃ yaṃ kiñci sikkhitabbaṃ paṭipajjitabbaṃ pūretabbaṃ sīlaṃ. Sammā ādāyāti sammadeva sakkaccaṃ, sabbaso ca ādiyitvā. Ayaṃ pana ācāragocarasampadā kiṃ pātimokkhasīle pariyāpannā, udāhu apariyāpannāti? Pariyāpannā. Yadi evaṃ kasmā puna vuttāti codanaṃ sandhāyāha 『『ettha cā』』tiādi.

Indriyasaṃvarasīlavaṇṇanā

我來 助您翻譯這段巴利文： 1.163); 為顯示念處的繫縛行處性而說"因說此"等。其中"自己父親的境界"即自己父親正等覺者所有,為彼所見所示的境界。 "微細量"即極微量。"不故意違犯學處不善心生等差別"即不故意違犯學處、不善心生等差別,如是應視"不故意"為學處的修飾語。以學處攝取於此包括威儀品等(小品356等)所來威儀等。因為彼等以應學義被欲為"學處"。如是在攝頌中未如波羅夷等作學處的限定。如是作"不故意違犯學處"而"不故意"攝取成立。因為在攝頌中所來七十五學處中無名為非想解脫,以不故意攝取於此也攝取不念、不知。有些人於此說以不故意違犯攝取無心犯,彼只是彼等意見,因為于重罪中某些也有無心性,因為此處意指應住立不作、應發露不作的一切輕罪。故說"彼等罪極少量、此岸量、輕、認為輕"等。以等字應見攝取為清凈別解脫律儀不應違犯、不應犯。"見怖畏性"即以極微量罪如六千八百由旬高的須彌山般顯示性,或以一切輕惡語如波羅夷般顯示性。"任何"即根本制、隨制、一切處制、部分制等差別任何應學、應行、應滿的戒。"正受持"即正善恭敬及一切受持。此行處圓滿是攝屬別解脫戒還是不攝?攝屬。若如是為何再說?為此詰問而說"於此"等。 根律儀戒釋

1. Indriyasaṃvarasīlaṃ pātimokkhasaṃvarasīlassa sambhārabhūtaṃ, tasmiṃ satiyeva icchitabbanti vuttaṃ 『『soti pātimokkhasaṃvarasīle ṭhito bhikkhū』』ti. Sampādite hi etasmiṃ pātimokkhasaṃvarasīlaṃ suguttaṃ surakkhitameva hoti, susaṃvihitakaṇṭakavati viya sassanti. Kāraṇavasenāti asādhāraṇakāraṇassa vasena. Asādhāraṇakāraṇavasena hi phalaṃ apadisīyati, yathā yavaṅkuro bherisaddoti. Nissayavohārena vā etaṃ nissitavacanaṃ, yathā mañcā ukkuṭṭhiṃ karontīti. Rūpanti rūpāyatanaṃ. Cakkhunā rūpaṃ disvāti ettha yadi cakkhu rūpaṃ passeyya, aññaviññāṇasamaṅginopi passeyyuṃ, na cetaṃ atthi, kasmā? Acetanattā cakkhussa. Tenāha 『『cakkhu rūpaṃ na passati acittakattā』』ti. Atha viññāṇaṃ rūpaṃ passeyya, tirokuṭṭādigatampi naṃ passeyya appaṭighabhāvato, idampi natthi sabbassa viññāṇassa dassanābhāvato. Tenāha 『『cittaṃ na passati acakkhukattā』』ti. Tattha yathā cakkhusannissitaṃ viññāṇaṃ passati, na yaṃ kiñci. Tañca kenaci kuṭṭādinā antarite na uppajjati, yattha ālokassa vibandho. Yattha pana na vibandho phalikagabbhapaṭalādike, tattha antaritepi uppajjateva. Evaṃ viññāṇādhiṭṭhitaṃ cakkhu passati, na yaṃ kiñcīti viññāṇādhiṭṭhitaṃ cakkhuṃ sandhāyetaṃ vuttaṃ 『『cakkhunā rūpaṃ disvā』』ti.

Dvārārammaṇasaṅghaṭṭeti dvārassa ārammaṇena saṅghaṭṭe sati, cakkhussa rūpārammaṇe āpāthagateti adhippāyo. Pasādavatthukena cittenāti cakkhupasādavatthukena tannissāya pavattena viññāṇena, yaṃ 『『cakkhuviññāṇa』』nti vuccati. Passatīti oloketi. Cakkhupasādasannissaye hi viññāṇe ālokānuggahitaṃ rūpārammaṇaṃ sannissayaguṇena obhāsente taṃsamaṅgipuggalo 『『rūpaṃ passatī』』ti vuccati. Obhāsanañcettha ārammaṇassa yathāsabhāvato vibhāvanaṃ, yaṃ 『『paccakkhato gahaṇa』』nti vuccati. Usunā lakkhassa vedhe sijjhante tassa sambhārabhūtena dhanunā vijjhatīti vacanaṃ viya viññāṇena rūpadassane sijjhante cakkhunā rūpaṃ passatīti īdisī sasambhārakathā nāmesā hoti. Sasambhārā kathā sasambhārakathā, dassanassa kāraṇasahitāti attho. Sasambhārassa vā dassanassa kathā sasambhārakathā. Tasmāti yasmā kevalena cakkhunā, kevalena vā viññāṇena rūpadassanaṃ natthi, tasmā.

我來幫您翻譯這段巴利文： 15.根律儀戒為別解脫律儀戒的資糧,唯具彼才可欲,故說"彼住于別解脫律儀戒的比丘"。因為成就此時別解脫律儀戒即善護善守,如善設荊棘籬的穀物。"以因"即以不共因。因為以不共因說明果,如麥芽為鼓聲。或以所依言說能依語,如床發聲。"色"即色處。"以眼見色"此中若眼能見色,具其他識者也應能見,此無故。何故?因為眼無心。故說"眼不見色因為無心"。若識能見色,應能見墻等外因為無礙,此也無因為一切識無見。故說"心不見因為無眼"。其中如依眼識能見,非任何。彼不生於為墻等所遮處,在光有障處。但在無障處如水晶室等,即使遮也生。如是為識所住的眼能見,非任何,此為就識所住眼說"以眼見色"。 "門所緣相觸"即門與所緣相觸時,意為眼與色所緣現起。"以凈依心"即以眼凈所依、依彼轉起的識,稱為"眼識"。"見"即看。因為于依眼凈的識中,光所助的色所緣以所依功德照明時,具彼之人說"見色"。此中照明為如實顯示所緣,稱為"現見取"。如成就箭射中靶時說以其資糧的弓射,如是以識見色成就時說以眼見色,此名為具資糧說。具資糧說即具資糧語,義為有見的因。或具資糧見的語為具資糧說。"故"即因為不能唯以眼或唯以識見色,故。

Itthipurisanimittaṃ vāti ettha itthisantānanissitarūpamukhena gayhamānaṃ saṇṭhānaṃ thanamaṃsāvisadatā nimmassumukhatā kesabandhanavatthaggahaṇaṃ avisadaṭṭhānagamanādi ca sabbaṃ 『『itthī』』ti sañjānanassa kāraṇabhāvato itthinimittaṃ. Vuttavipariyāyato purisanimittaṃ veditabbaṃ. Subhanimittādikaṃ vāti ettha rāguppattihetubhūto iṭṭhākāro subhanimittaṃ. Ādi-saddena paṭighanimittādīnaṃ saṅgaho. So pana dosuppattiādihetubhūto aniṭṭhādiākāro veditabbo. Kāmañcettha pāḷiyaṃ abhijjhādomanassāva sarūpato āgatā, upekkhānimittassāpi pana saṅgaho icchitabbo, asamapekkhanena uppajjanakamohassāpi asaṃvarabhāvato. Tathā hi vakkhati 『『muṭṭhasaccaṃ vā aññāṇaṃ vā』』ti. Upekkhānimittanti cettha aññāṇupekkhāya vatthubhūtaṃ ārammaṇaṃ, tañcassa asamapekkhanavasena veditabbaṃ. Evaṃ saṅkhepato rāgadosamohānaṃ kāraṇaṃ 『『subhanimittādika』』nti vuttaṃ. Tenāha 『『kilesavatthubhūtaṃ nimitta』』nti. Diṭṭhamatteyeva saṇṭhātīti 『『diṭṭhe diṭṭhamattaṃ bhavissatī』』ti (udā. 10) sutte vuttanayena vaṇṇāyatane cakkhuviññāṇena, vīthicittehi ca gahitamatteyeva tiṭṭhati, na tato paraṃ kiñci subhādiākāraṃ parikappeti. Pākaṭabhāvakaraṇatoti paribyattabhāvakaraṇato vibhūtabhāvakaraṇato. Visabhāgavatthuno hi hatthādiavayavesu subhādito parikappentassa aparāparaṃ tattha uppajjamānā kilesā paribyattā hontīti te tesaṃ anubyañjanā nāma. Te pana yasmā tathā tathā sanniviṭṭhānaṃ bhūtupādāyarūpānaṃ sannivesākāro. Na hi taṃ muñcitvā paramatthato hatthādi nāma koci atthi. Tasmā vuttaṃ 『『hatthapāda…pe… ākāraṃ na gaṇhātī』』ti. Kiṃ pana gaṇhātīti āha 『『yaṃ tattha bhūtaṃ, tadeva gaṇhātī』』ti. Yaṃ tasmiṃ sarīre vijjamānaṃ kesalomādi bhūtupādāyamattaṃ vā, tadeva yāthāvato gaṇhāti. Tattha asubhākāragahaṇassa nidassanaṃ dassento 『『cetiyapabbatavāsī』』tiādinā mahātissattheravatthuṃ āhari.

Tattha sumaṇḍitapasādhitāti suṭṭhu maṇḍitā pasādhitā ca. Ābharaṇādīhi āhārimehi maṇḍanaṃ. Sarīrassa ucchādanādivasena paṭisaṅkharaṇaṃ pasādhananti vadanti, ābharaṇehi, pana vatthālaṅkārādīhi ca alaṅkaraṇaṃ pasādhanaṃ. Ūnaṭṭhānapūraṇaṃ maṇḍanaṃ. Vipallatthacittāti rāgavasena viparītacittā. Olokentoti thero kammaṭṭhānamanasikāreneva gacchanto saddakaṇṭakattā pubbabhāgamanasikārassa hasitasaddānusārena 『『kimeta』』nti olokento. Asubhasaññanti aṭṭhikasaññaṃ. Aṭṭhikakammaṭṭhānaṃ hi thero tadā pariharati. Arahattaṃ pāpuṇīti thero kira tassā hasantiyā dantaṭṭhidassaneneva pubbabhāgabhāvanāya subhāvitattā paṭibhāganimittaṃ, sātisayañca upacārajjhānaṃ labhitvā yathāṭhitova tattha paṭhamajjhānaṃ adhigantvā taṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā maggaparamparāya āsavakkhayaṃ pāpuṇi. Pubbasaññaṃ anussarīti pubbakaṃ yathāraddhaṃ kālena kālaṃ anuyuñjiyamānaṃ aṭṭhikakammaṭṭhānaṃ anussari samannāhari. Anumagganti anupathaṃ tassā padānupadaṃ. Therassa kira bhāvanāya paguṇabhāvato dantaṭṭhidassaneneva tassā sakalasarīraṃ aṭṭhikasaṅghātabhāvena upaṭṭhāsi. Na taṃ 『『itthī』』ti vā 『『puriso』』ti vā sañjāni. Tenāha 『『nābhijānāmi…pe… mahāpathe』』ti.

我來幫您翻譯這段巴利文： "女男相"此中依女人相續所取的形狀,乳肉不明顯、無須面、結髮著衣、行步不明顯等,一切因為是認知"女"的因而為女相。應以所說相反了知男相。"凈相等"此中為貪生因的可意相為凈相。以等字攝取嗔相等。彼應知為嗔生等因的不可意等相。雖然此中在聖典中只明顯說貪憂,但也應攝取捨相,因為由不正觀而生癡也是不防護。如是將說"失念或無知"。"舍相"此中為無知舍的事物所緣,彼應以不正觀方式了知。如是略說貪嗔癡的因說為"凈相等"。故說"成為煩惱事的相"。"住于僅見"即如"于見僅有見"經(優陀那10)所說方式,於色處以眼識及心路僅取即住,不更遍計凈等相。"明顯性"即作清楚性作明顯性。因為對異性事物的手等支分遍計凈等者,彼處再再生起的煩惱成為明顯,故彼等名為隨相。彼等因為如是如是安置的界所造色的安置相。因為離此第一義中無所謂手等。故說"不取手足等相"。取何?而說"唯取彼處的界"。唯取彼身體存在的發毛等界所造,如實取。顯示彼處不凈相取的例證而引"住住制底山"等大帝須長老事。 其中"善莊嚴裝飾"即善好莊嚴及裝飾。以裝飾品等外飾為莊嚴。說身體以塗抹等方式修飾為裝飾,但以裝飾品、衣飾等莊飾為裝飾。填補不足處為莊嚴。"心顛倒"即以貪而心顛倒。"看"即長老以業處作意而行,因為聲是前分作意的刺而隨笑聲"此何?"而看。"不凈想"即骨想。因為長老當時修習骨業處。"證阿羅漢"即長老因見她笑時的牙骨,因前分修習善修故得似相及殊勝近行定,如是住即證得初禪,以彼為基增長觀而以道次第證盡漏。"憶念前想"即憶念注意前時如所開始時時修習的骨業處。"隨路"即隨道她的足跡。因為長老修習純熟故由見牙骨即現其全身為骨聚。不認知彼為"女"或"男"。故說"不知是否女人行於大路"。

『『Yassa cakkhundriyāsaṃvarassa hetū』』ti vatvā puna 『『tassa cakkhundriyassa satikavāṭena pidahanatthāyā』』ti vuttaṃ, na asaṃvarassāti. Yadidaṃ yaṃ cakkhundriyāsaṃvarassa hetu abhijjhādianvāssavanaṃ dassitaṃ, taṃ asaṃvutacakkhundriyasseva hetu pavattaṃ dassitanti katvā vuttaṃ. Cakkhudvārikassa hi abhijjhādianvāssavanassa taṃdvārikaviññāṇassa viya cakkhundriyaṃ padhānakāraṇaṃ. Cakkhundriyassa asaṃvutatte sati te anvāssavantīti asaṃvariyamānacakkhundriyahetuko so asaṃvaro tathā vuttoti. Yatvādhikaraṇanti hi yassa cakkhundriyassa kāraṇāti attho. Kīdisassa ca kāraṇāti? Asaṃvutassa, kiñca asaṃvutaṃ? Yassa cakkhundriyāsaṃvarassa hetu abhijjhādayo anvāssavanti, tassa saṃvarāyāti ayamettha yojanā.

Javanakkhaṇe pana sace dussīlyaṃ vātiādi puna avacanatthaṃ idheva sabbaṃ vuttanti chasu dvāresu yathāsambhavaṃ veditabbaṃ. Na hi pañcadvāre kāyavacīduccaritasaṅkhātaṃ dussīlyaṃ atthi, tasmā dussīlyāsaṃvaro manodvāravasena, sesāsaṃvaro chadvāravasena yojetabbo. Muṭṭhasaccādīnaṃ hi satipaṭipakkhākusaladhammādibhāvato siyā pañcadvāre uppatti, na tveva kāyikavācasikavītikkamabhūtassa dussīlyassa tattha uppatti, pañcadvārikajavanānaṃ aviññattijanakattā. Dussīlyādayo cettha pañca asaṃvarā sīlasaṃvarādīnaṃ pañcannaṃ saṃvarānaṃ paṭipakkhabhāvena vuttā. Tasmiṃ satīti tasmiṃ asaṃvare sati.

Yathākinti yena pakārena javane uppajjamāno asaṃvaro 『『cakkhundriye asaṃvaro』』ti vuccati, taṃ nidassanaṃ kinti attho. Yathātiādinā nagaradvāre asaṃvare sati taṃsambandhānaṃ gharādīnaṃ asaṃvutatā viya javane asaṃvare sati taṃsambandhānaṃ dvārādīnaṃ asaṃvutatāti evaṃ aññāsaṃvare aññāsaṃvutatā sāmaññameva nidasseti, na pubbāparasāmaññaṃ, antobahisāmaññaṃ vā. Sati vā dvārabhavaṅgādike puna uppajjamānaṃ javanaṃ bāhiraṃ viya katvā nagaradvārasamānaṃ vuttaṃ , itarañca antonagare gharādisamānaṃ. Paccayabhāvena hi purimanipphannaṃ javanakāle asantampi bhavaṅgādi cakkhādi viya phalanipphattiyā santaṃyeva nāma hoti. Na hi dharamānaṃyeva 『『santa』』nti vuccati. 『『Bāhiraṃ viya katvā』』ti ca paramatthato javanassa bāhirabhāve, itarassa ca abbhantarabhāve asatipi 『『pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkiliṭṭha』』ntiādi (a. ni.

我來幫您翻譯這段巴利文： 說"由於眼根不防護的因"后又說"為以念門閉彼眼根",非不防護。顯示此即顯示眼根不防護的因貪等隨流,為不防護眼根的因而轉起。因為眼門的貪等隨流如彼門識,眼根為主要因。眼根不防護時彼等隨流,故說彼不防護為不防護眼根所因。"由於此"即因為此眼根的意思。何種因?不防護,何不防護?因眼根不防護而貪等隨流,為彼防護,此是此處關聯。 "速行剎那若惡戒"等為不再說故於此說一切,應於六門隨所適了知。因為五門中無稱為身語惡行的惡戒,故惡戒不防護依意門,其餘不防護依六門相應。因為失念等爲念對治不善法等,可能於五門生起,但不能生起身語違越的惡戒,因為五門速行不生表。此中惡戒等五不防護以對治戒防護等五防護而說。"彼在時"即彼不防護在時。 "如何"即速行生起的不防護如何說為"眼根不防護",此為何示例的意思。以"如"等如城門不防護時與彼相關的房等不防護,如是速行不防護時與彼相關的門等不防護,如是隻示於此不防護他不防護的共性,非前後共性或內外共性。或有門、有分等再生速行說如外而如城門,其他如城內房等。因為以因性前生的速行時雖無有分等如眼等,以果生而為有。因為不只說"正存在"為"有"。"如外"即雖第一義速行無外性,其他無內性,如"諸比丘,此心光明,但為客隨煩惱所染"等(增支部

1.49) vacanato āgantukabhūtassa kadāci kadāci uppajjamānassa javanassa bāhirabhāvo, tabbidhurasabhāvassa itarassa abbhantarabhāvo ekena pariyāyena hotīti katvā vuttaṃ. Javane vā asaṃvare uppanne tato paraṃ dvārabhavaṅgādīnaṃ asaṃvarahetubhāvāpattito. Asaṃvarassa hi uppattiyā dvārabhavaṅgādīnaṃ tassa hetubhāvo paññāyatīti. Nagaradvārasadisena javanena pavisitvā dussīlyādicorānaṃ dvārabhavaṅgādīsu musanaṃ kusalabhaṇḍavināsanaṃ kathitaṃ. Yasmiṃ hi dvāre asaṃvaro uppajjati, so tattha dvārādīnaṃ saṃvarūpanissayabhāvaṃ upacchindantoyeva pavattatīti. Dvārabhavaṅgādīnaṃ javanena saha sambandho ekasantatipariyāpannato daṭṭhabbo.

Ettha ca cakkhudvāre rūpārammaṇe āpāthagate niyamitādivasena kusalākusalajavane sattakkhattuṃ uppajjitvā bhavaṅgaṃ otiṇṇe tadanurūpameva manodvārikajavane tasmiṃyevārammaṇe sattakkhattuṃyeva uppajjitvā bhavaṅgaṃ otiṇṇe puna tasmiṃyeva dvāre tadevārammaṇaṃ nissāya 『『itthī puriso』』tiādinā vavatthapentaṃ pasādarajjanādivasena sattakkhattuṃ javanaṃ javati. Evaṃ pavattamānaṃ javanaṃ sandhāya 『『javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi agutta』』ntiādi vuttaṃ.

Tasmiṃ pana javane. Sīlādīsūti sīlasaṃvarasatisaṃvarañāṇasaṃvarakhantisaṃvaravīriyasaṃvaresu uppannesu. Yathā hi pageva satiārakkhaṃ anupaṭṭhapentassa dussīlyādīnaṃ uppatti, evaṃ pageva satiārakkhaṃ upaṭṭhapentassa sīlādīnaṃ uppatti veditabbā. Saddādīsupi yathārahaṃ nimittānubyañjanāni veditabbāni. Sotaviññāṇena hi saddaṃ sutvā 『『itthisaddo』』ti vā 『『purisasaddo』』ti vā iṭṭhāniṭṭhādikaṃ vā kilesavatthubhūtaṃ nimittaṃ na gaṇhāti, sutamatte eva saṇṭhāti. Yo ca gītasaddādikassa kilesānaṃ anu anu byañjanato 『『anubyañjana』』nti laddhavohāro mandatārādivasena vavatthito chajjādibhedabhinno ākāro, tampi na gaṇhātīti. Evaṃ gandhādīsupi yathārahaṃ vattabbaṃ. Manodvāre pana sāvajjanabhavaṅgaṃ manodvāraṃ tasmiṃ dvāre dhammārammaṇe āpāthagate taṃ javanamanasāva viññāya vijānitvātiādinā yojetabbaṃ. Kileso anubandho etassāti kilesānubandho, so eva nimittādigāho, tato parivajjanalakkhaṇaṃ kilesānubandhanimittādiggāhaparivajjanalakkhaṇaṃ. Ādi-saddena anubyañjanaṃ saṅgaṇhāti.

Ājīvapārisuddhisīlavaṇṇanā

我來幫您翻譯這段巴利文： 1.49)語中,因有時有時生起的速行為客性,與彼相反性的其他為內性,以一方式而說。或速行不防護生起時,此後門、有分等成為不防護因。因為不防護生起時,顯現為門、有分等的因。說如城門的速行入后,惡戒等賊于門、有分等盜取、破壞善品。因為於何門不防護生起,彼即斷絕彼處門等的防護所依而轉起。應見門、有分等與速行關聯為攝屬一相續。 此中眼門色所緣現起時,以決定等方式善不善速行七次生起入有分,隨順彼的意門速行於彼同所緣七次生起入有分,再於彼同門依彼同所緣以"女人男人"等確定而以凈信貪等方式七次速行。為顯示如是轉起的速行而說"速行惡戒等生起時,彼不防護時門也不防護"等。 于彼速行。"于戒等"即于戒防護、念防護、智防護、忍防護、精進防護生起。因為如先不建立念防護者惡戒等生起,如是應知先建立念防護者戒等生起。于聲等也應如適了知相隨相。因為以耳識聞聲而不取"女聲"或"男聲"或可意不可意等成為煩惱事的相,唯住于聞。不取歌聲等因為煩惱再再顯示而得"隨相"言說,以緩急等方式確定、以六音等差別差別的相。如是于香等也應如適說。于意門則轉有分為意門,彼門法所緣現起時,以彼速行意了知了解等方式相應。有煩惱隨此為煩惱隨,即彼取相等,以離彼為相為離煩惱隨取相等為相。以等字攝取隨相。 活命遍凈戒釋

16.Vutteti idheva uddesavasena pubbe vutte. Tathā hi 『『ājīvahetu paññattānaṃ channaṃ sikkhāpadāna』』nti paduddhāraṃ katvā tāni pāḷivaseneva dassetuṃ 『『yāni tānī』』tiādi āraddhaṃ. Tattha yāni tāni evaṃ paññattāni cha sikkhāpadānīti sambandho. Ājīvahetūti jīvikanimittaṃ, 『『evāhaṃ paccayehi akilamanto jīvissāmī』』ti adhippāyena. Ājīvakāraṇāti tasseva vevacanaṃ. Pāpicchoti pāpikāya asantaguṇasambhāvanicchāya samannāgato. Icchāpakatoti icchāya apakato upadduto, abhibhūto vā. Asantanti avijjamānaṃ. Abhūtanti anuppannaṃ. Anuppannattā hi tassa taṃ asantanti purimassa pacchimaṃ kāraṇavacanaṃ. Uttarimanussadhammanti uttarimanussānaṃ ukkaṭṭhapurisānaṃ dhammaṃ, manussadhammato vā uttari ukkaṭṭhaṃ. Ullapatīti uggatāyuko lapati. Sīlaṃ hi bhikkhuno āyu, taṃ tassa tathālapanasamakālameva vigacchati. Tenāha 『『āpatti pārājikassā』』ti pārājikasaṅkhātā āpatti assa, pārājikasaññitassa vā vītikkamassa āpajjanaṃ ullapananti attho. Sañcarittaṃ samāpajjatīti sañcaraṇabhāvaṃ āpajjati, itthiyā vā purisamatiṃ, purisassa vā itthimatiṃ ārocetīti adhippāyo. 『『Imesaṃ channaṃ sikkhāpadānaṃ vītikkamassa vasenā』』ti sambandho heṭṭhā dassito eva.

Kuhanātiādīsūti heṭṭhā uddiṭṭhapāḷiyāva paduddhāro. Ayaṃ pāḷīti ayaṃ vibhaṅge (vibha. 861) āgatā niddesapāḷi.

我來幫您翻譯這段巴利文： 16"說"即於此前以總說方式所說。如是做"因活命而制定的六學處"的詞句提起,為依聖典顯示彼等而開始"彼等"等。其中"彼等如是制定的六學處"為關聯。"因活命"即為活命,以"如是我不疲於資具而活命"的意向。"活命原因"為彼同義語。"惡欲"即具足以惡的無德讚歎欲。"為欲所害"即為欲所害所惱或所制。"無有"即不存在。"虛妄"即未生。因為未生故彼無有,后為前的因說。"上人法"即上人最勝人之法,或超過人法之上最勝。"自稱"即高舉而說。因為戒為比丘壽命,彼于如是說同時即消失。故說"犯波羅夷"即彼有稱為波羅夷的罪,或犯稱為波羅夷的違越的意思。"從事媒介"即陷入周旋性,意為告知女人男意或男人女意。"依此六學處的違越"的關聯已如前顯示。 "誑惑"等即如前所舉聖典的詞句提起。"此聖典"即此分別論(分別861)所來的解釋聖典。

1. Cīvarādipaccayā labbhantīti lābhā. Te eva sakkaccaṃ ādaravasena diyyamānā sakkārā. Patthaṭayasatā kittisaddo. Taṃ lābhañca sakkārañca kittisaddañca. Sannissitassāti ettha taṇhānissayo adhippetoti āha 『『patthayantassā』』ti. Asantaguṇadīpanakāmassāti asante attani avijjamāne saddhādiguṇe sambhāvetukāmassa. Asantaguṇasambhāvanatālakkhaṇā, paṭiggahaṇe ca amattaññutālakkhaṇā hi pāpicchatā. Icchāya apakatassāti pāpikāya icchāya sammāājīvato apeto katoti apakato. Tathābhūto ca ājīvūpaddavena upaddutoti katvā āha 『『upaddutassāti attho』』ti.

Kuhanameva paccayuppādanassa vatthūti kuhanavatthu. Tividhampetaṃ tattha āgataṃ tassa nissayabhūtāya imāya pāḷiyā dassetunti evamattho daṭṭhabbo. Tadatthikassevāti tehi cīvarādīhi atthikasseva. Paṭikkhipanenāti cīvarādīnaṃ paṭikkhipanahetu. Assāti bhaveyya. Paṭiggahaṇena cāti ca-saddena pubbe vuttaṃ paṭikkhipanaṃ samuccinoti.

Bhiyyokamyatanti bahukāmataṃ. Yanti kiriyāparāmasanaṃ, tasmā 『『dhāreyyā』』ti ettha yadetaṃ saṅghāṭiṃ katvā dhāraṇaṃ, etaṃ samaṇassa sāruppanti yojanā. Pāpaṇikānīti āpaṇato chaḍḍitāni. Nantakānīti antarahitāni coḷakhaṇḍāni. Uccinitvāti uñchanena cinitvā saṅgahetvā. Uñchācariyāyāti uñchācariyāya laddhena. Gilānassa paccayabhūtā bhesajjasaṅkhātā jīvitaparikkhārā gilānapaccayabhesajjaparikkhārā. Pūtimuttanti purāṇassa, apurāṇassa ca sabbassa gomuttassetaṃ nāmaṃ. Pūtimuttenāti pūtibhāvena muttena parehi chaḍḍitena, pūtibhūtena vā gomuttena. Dhutavādoti paresampi dhutaguṇavādī. Sammukhībhāvāti sammukhato vijjamānattā, labbhamānatāyāti attho.

Attānaṃ uttarimanussadhammādhigamassa sāmante katvā jappanaṃ sāmantajappanaṃ. Mahesakkhoti mahānubhāvo, uttarimanussadhammādhigamenāti adhippāyo. 『『Mitto』』ti sāmaññato vatvā puna taṃ viseseti 『『sandiṭṭho sambhatto』』ti . Diṭṭhamatto hi mitto sandiṭṭho. Daḷhabhattiko sambhatto. Sahāyoti saha āyanako, sakhāti attho. Sattapadino hi 『『sakhā』』ti vuccanti. Vihāro pākāraparicchinno sakalo āvāso. Aḍḍhayogo dīghapāsādo, garuḷasaṇṭhānapāsādotipi vadanti. Pāsādo caturassapāsādo. Hammiyaṃ muṇḍacchadanapāsādo. Kūṭāgāraṃ dvīhi kaṇṇikāhi kattabbapāsādo. Aṭṭo paṭirājūnampi paṭibāhanayogyo catupañcabhūmako paṭissayaviseso. Māḷo ekakūṭasaṅgahito anekakoṇavanto paṭissayaviseso. Uddaṇḍo agabbhikā ekadvārā dīghasālāti vadanti. Apare pana bhaṇanti – vihāro nāma dīghamukhapāsādo. Aḍḍhayogo ekapassena chadanakasenāsanaṃ. Tassa kira ekapasse bhitti uccatarā hoti, itarapasse nīcā, tena taṃ ekapassachadanakaṃ hoti. Pāsādo āyatacaturassapāsādo. Hammiyaṃ muṇḍacchadanaṃ candikaṅgaṇayuttaṃ. Guhā kevalā pabbataguhā. Leṇaṃ dvārabaddhaṃ. Kūṭāgāraṃ yo koci kaṇṇikābaddhapāsādo. Aṭṭo bahalabhittigehaṃ. Yassa gopānasiyo aggahetvā iṭṭhakāhi eva chadanaṃ hoti. Aṭṭālakākārena karīyatītipi vadanti. Māḷo vaṭṭākārena katasenāsanaṃ. Uddaṇḍo eko paṭissayaviseso. Yo 『『bhaṇḍasālā, udosita』』ntipi vuccati. Upaṭṭhānasālā sannipatanaṭṭhānaṃ.

我來幫您翻譯這段巴利文： 17.獲得衣等資具為利。彼等以恭敬、尊重而給與為供養。廣大名聞為聲譽。彼利與供養及聲譽。"依"此中意指渴愛依,故說"欲求"。"欲顯無德"即欲贊顯無有、不存在於自己的信等德。惡欲性以顯無德為相,及以受取無量為相。"為欲所害"即為惡欲而離正命所作為所害。如是成已為活命所惱而說"意為所惱"。 誑惑為生起資具的事為誑惑事。此三種于彼所來,為顯示此為彼依的此聖典,應如是見此義。"唯欲彼"即唯欲求彼等衣等。"以拒絕"即因拒絕衣等。"彼"即應有。"及以受取"以及字合前所說拒絕。 "欲更多"即欲求多。"彼"為指行,故"彼應持"此中此做僧伽梨而持,此是沙門適宜的關聯。"店廢"即從店捨棄。"破布"即失壞布片。"拾取"即以尋拾而收集。"以乞行"即以乞行所得。病者的緣成為稱為藥的活命資具為病緣藥資具。"腐尿"為新舊一切牛尿的此名。"以腐尿"即以腐壞而被他人棄捨的尿,或以腐敗的牛尿。"頭陀說"即對他人說頭陀功德。"現前性"即從面前存在,意為可得。 作自己為上人法證得的鄰近而誦說為鄰近誦說。"大威德"即大威力,意為以上人法證得。說"友"為一般后再特別說"相見、親近"。僅見者為相見友。深親者為親近友。"同伴"即共同來者,意為朋友。因為七步者說為"朋友"。精舍為有圍墻限定的整個住處。半屋為長殿堂,也說為金翅鳥形殿堂。殿為四方殿堂。重閣為無頂遮殿堂。尖頂閣為應以二頂制殿堂。塔為能防敵王的四五層特別住處。圓屋為一頂攝持多角的特別住處。草屋說為無內室一門長屋。其他則說 - 精舍為長面殿堂。半屋為一邊遮蓋的住所。據說彼一邊墻高,另邊低,故彼為一邊遮蓋。殿為長四方殿堂。重閣為無頂遮有月光庭院。洞為純山洞。窟為有門。尖頂閣為任何頂結殿堂。塔為厚墻房,不取椽而唯以磚遮蓋。也說以塔形制。圓屋為圓形造的住所。草屋為一種特別住處,也稱"貨屋、倉庫"。集會堂為集會場所。

Kucchitarajabhūtāya pāpicchatāya niratthakaṃ kāyavacīvipphandaniggaṇhanaṃ korajaṃ, taṃ etassa atthīti korajiko, kohaññena saṃyatakāyo, ativiya, abhiṇhaṃ vā korajiko korajikakorajiko. Atiparisaṅkitoti keci. Ativiya kuho kuhakakuhako, sātisayavimhāpakoti attho. Ativiya lapo lapanako lapakalapako. Mukhasambhāvikoti korajikakorajikādibhāvena pavattavacanehi attano mukhamattena aññehi sambhāviko. So evarūpo evarūpatāya eva attānaṃ paraṃ viya katvā 『『ayaṃ samaṇo』』tiādīni katheti. Gambhīrantiādi tassā kathāya uttarimanussadhammapaṭibaddhatāya vuttaṃ.

Sambhāvanādhippāyakatenāti 『『kathaṃ nu kho maṃ jano 『ariyo』ti vā 『visesalābhī』ti vā sambhāveyyā』』ti iminā adhippāyena katena. Gamanaṃ saṇṭhapetīti visesalābhīnaṃ gamanaṃ viya attano gamanaṃ sakkaccaṃ ṭhapeti , sato sampajānova gacchanto viya hoti. Paṇidhāyāti 『『arahāti maṃ jānantū』』ti cittaṃ saṇṭhapetvā, patthetvā vā. Samāhito viyāti jhānasamādhinā samāhito viya. Āpāthakajjhāyīti manussānaṃ āpāthaṭṭhāne samādhisamāpanno viya nisīdanto āpāthake janassa pākaṭaṭṭhāne jhāyī. Iriyāpathasaṅkhātanti iriyāpathasaṇṭhapanasaṅkhātaṃ.

Paccayapaṭisevanasaṅkhātenāti ayoniso uppāditānaṃ paccayānaṃ paṭisevananti evaṃ kathitena, tena vā paccayapaṭisevanena saṅkhātabbena kathitabbena. Aññaṃ viya katvā attano samīpe bhaṇanaṃ sāmantajappitaṃ. Ā-kārassa rassattaṃ katvā 『『aṭṭhapanā』』ti vuttaṃ. Kuhanaṃ kuho, tassa ayanā pavatti kuhāyanā, kuhassa vā puggalassa ayanā gati kiriyā kuhāyanā. Kuheti, kuhena vā itoti kuhito, kuhako.

Puṭṭhassāti 『『ko tisso, ko rājapūjito』』ti puṭṭhassa. Uddhaṃ katvāti ukkhipitvā vibhavasampattiādinā paggahetvā.

Unnahanāti uddhaṃ uddhaṃ bandhanā paliveṭhanā. Dve kira bhikkhū ekaṃ gāmaṃ pavisitvā āsanasālāya nisīditvā ekaṃ kumārikaṃ pakkosiṃsu. Tāya āgatāya tatreko ekaṃ pucchi 『『ayaṃ, bhante, kassa kumārikā』』ti? 『『Amhākaṃ upaṭṭhāyikāya telakandarikāya dhītā, imissā mātā mayi gehaṃ gate sappiṃ dadamānā ghaṭeneva deti, ayampi mātā viya ghaṭena detī』』ti (vibha. aṭṭha. 862) ukkācesi. Imaṃ sandhāya vuttaṃ 『『telakandarikavatthu cettha vattabba』』nti.

Dhammānurūpā vāti mattāvacanānurūpaṃ vā. Mattāvacanaṃ hi 『『dhammo』』ti vuccati. Yathāha 『『subhāsitaṃ uttamamāhu santo, dhammaṃ bhaṇe nādhammaṃ taṃ dutiya』』nti (saṃ. ni.

我來幫您翻譯這段巴利文： 以成為卑劣的惡欲而無義的身語動搖抑制為卑劣,彼有此為卑劣者,以誑惑而自製身,極度或頻繁卑劣為卑劣卑劣。有些說為"過分懷疑"。極度誑惑為誑惑誑惑,意為殊勝欺詐。極度多言為多言多言。"顏面讚歎"即以卑劣卑劣等性轉起言語以自己僅顏面為他人所讚歎。彼如是以如是性而作自己如他人而說"此沙門"等。"甚深"等說為彼語與上人法相關。 "以欲讚歎"即以"如何人會讚歎我為'聖者'或'得殊勝'"此意向而作。"安立行走"即如殊勝得者的行走而恭敬安立自己行走,如有念正知而行。"立愿"即"愿人知我為阿羅漢"而安立心或欲求。"如得定"即如得禪定。"現處入定"即於人現處如入定而坐為現處入定者。"稱為威儀"即稱為威儀安立。 "稱為受用資具"即如是說為不如理生起資具的受用,或以彼應稱說的資具受用。如說他而於自己近處說為鄰近誦說。作a音短而說"安立"。誑惑為誑,彼行轉為誑行,或誑人的行所作為誑行。誑惑,或以誑惑而去為誑惑者,誑惑者。 "被問"即被問"誰是帝須,誰受王供養"。"作上"即舉起以財富等攝持。 "綁縛"即向上向上縛系纏繞。據說二比丘入一村坐于座堂呼一童女。彼來時其一問"尊者,此是誰的童女?""我們施主油商女,彼母我到家時給酥油都以甕給,此女也如母以甕給"(分別義注862)而稱讚。關於此說"此中應說油商事"。 "如法"即如量語。因為量語說為"法"。如說"善說諸善人說最上,應說法非非法為第二"(相應部;

1.213; su. ni. 452). Tena bahuṃ vippalapanamāha, saccato vā aññā subhāsitā vācā 『『dhammo』』ti veditabbo. Muggasūpasadisakammo puggalo muggasūpyo. Tenāha 『『ayaṃ puggalo muggasūpyoti vuccatī』』ti. Paribhaṭassa kammaṃ pāribhaṭyaṃ, tadeva pāribhaṭyatā.

Nimittena caranto, jīvanto vā nimittako, tassa bhāvo nemittikatā. Attano icchāya pakāsanaṃ obhāso. Ko pana soti ? 『『Ajja bhikkhūnaṃ paccayā dullabhā jātā』』tiādikā paccayapaṭisaṃyuttakathā. Icchitavatthussa samīpe kathanaṃ sāmantajappā.

Akkosanabhayenāpi dadeyyāti dasahi akkosavatthūhi akkosanaṃ. Tathā vambhanādayo. Upekkhanā upāsakānaṃ dāyakādibhāvato bahi chaḍḍanā. Khipanāti khepavacanaṃ. Taṃ pana avahasitvā vacanaṃ hotīti āha 『『uppaṇḍanā』』ti. Pāpanāti adāyakattassa, avaṇṇassa vā patiṭṭhāpanaṃ. Paresaṃ piṭṭhimaṃsakhādanasīlo parapiṭṭhimaṃsiko, tassa bhāvo parapiṭṭhimaṃsikatā. Abbhaṅganti abbhañjanaṃ. Nipisitvā gandhamagganā viyāti anippisite alabbhamānassa gandhassa nipisane lābho viya paraguṇe anippisite alabbhamānānaṃ paccayānaṃ nipisanena lābho daṭṭhabboti.

Nikattuṃ appena lābhena bahukaṃ vañcetvā gahetuṃ icchanaṃ nijigīsanaṃ, tassa bhāvo nijigīsanatā. Tasseva icchanassa pavattiākāro, taṃsahajātaṃ vā gavesanakammaṃ.

Aṅganti hatthapādādiaṅgāni uddissa pavattaṃ vijjaṃ. Nimittanti nimittasatthaṃ. Uppātanti ukkāpātadisāḍāha-bhūmicālādiuppātapaṭibaddhavijjaṃ. Supinanti supinasatthaṃ. Lakkhaṇanti itthipurisānaṃ lakkhaṇajānanasatthaṃ. Mūsikacchinnanti vatthādīnaṃ asukabhāge mūsikacchede sati idaṃ nāma phalaṃ hotīti jānanakasatthaṃ. Palāsaggiādīsu iminā nāma agginā hute idaṃ nāma hotīti aggivasena homavidhānaṃ aggihomaṃ. Iminā nayena dabbihomaṃ veditabbaṃ. Ādi-saddena thusahomādīnaṃ, aññesañca sutte āgatānaṃ micchājīvānaṃ saṅgaho daṭṭhabbo. Vīriyasādhanattā ājīvapārisuddhisīlassa 『『paccayapariyesanavāyāmo』』ti vuttaṃ. Tassa pārisuddhi anavajjabhāvo, yena dhammena samena paccayalābho hoti. Na hi alaso ñāyena paccaye pariyesituṃ sakkotīti.

Paccayasannissitasīlavaṇṇanā

我來幫您翻譯這段巴利文： 1.213;經集452)。由此說多妄言,或應知從真實外其他善說語為"法"。如綠豆湯業的人為綠豆湯者。故說"此人說為綠豆湯者"。侍者的業為侍者性,彼即侍者性。 以相而行或活命為相者,彼性為相性。以自欲顯示為顯示。何為彼?如"今日比丘資具難得"等關於資具的談話。在欲求事物近處說為鄰近誦說。 "因罵怕也應給"即以十種罵事而罵。如是輕視等。捨棄即從優婆塞施主等性外棄。拋棄即輕蔑語。彼為嘲笑語故說"嘲諷"。置定即立定不施主性或惡名。習慣食他人背肉為食他背肉者,彼性為食他背肉性。塗抹即塗油。如研磨香料一樣,即如研磨不得香料而得,應見如是研磨不得他功德而得資具。 欲以少得而欺詐取多為勝欲,彼性為勝欲性。彼欲的轉起相,或與彼俱生的尋求業。 支即依手足等支而轉的明。相即相術。變怪即流星、方燃、地震等變怪相關的明。夢即夢術。相即知男女相術。鼠咬即知衣等某處鼠咬時有如是果報的術。在葉火等中以如是火祭有如是為火祭。以此方式應知勺祭。以等字應見攝取穀殼祭等及其他經中所來的邪命。因成就精進故說活命遍凈戒為"尋求資具的努力"。彼遍凈為無罪性,以何正法而得資具。因為懶惰者不能如理尋求資具。 資具依止戒釋

18.Paṭisaṅkhāti ayaṃ 『『sayaṃ abhiññā』』tiādīsu (mahāva. 11) viya ya-kāralopena niddeso. Yonisoti cettha upāyattho yoniso-saddoti dassento āha 『『upāyena pathenā』』ti. 『『Paṭisaṅkhāya ñatvā』』ti vatvā tayidaṃ paṭisaṅkhānaṃ paccavekkhaṇanti dassetuṃ 『『paccavekkhitvāti attho』』tiādi vuttaṃ. Yathā hi paccavekkhitvāti sītapaṭighātādikaṃ taṃ taṃ payojanaṃ pati pati avekkhitvā, ñāṇena passitvāti attho, evaṃ paṭisaṅkhāyāti tadeva payojanaṃ pati pati saṅkhāya, jānitvāti attho. Ñāṇapariyāyo hi idha saṅkhā-saddoti. Ettha ca 『『paṭisaṅkhā yoniso』』tiādi kāmaṃ paccayaparibhogakālena vuccati, dhātuvasena pana paṭikūlavasena vā paccavekkhaṇāya paccayasannissitasīlaṃ sujjhatīti apare. Bhijjatīti keci. Eke pana paṭhamaṃ eva pariyattanti vadanti, vīmaṃsitabbaṃ. 『『Cīvara』』nti ekavacanaṃ ekattamattaṃ vācakanti adhippāyena 『『antaravāsakādīsu yaṃ kiñcī』』ti vuttaṃ, jātisaddatāya pana tassa pāḷiyaṃ ekavacananti yattakāni cīvarāni yoginā pariharitabbāni, tesaṃ sabbesaṃ ekajjhaṃ gahaṇanti sakkā viññātuṃ, yaṃ kiñcīti vā anavasesapariyādānametaṃ, na aniyamavacanaṃ. 『『Nivāseti vā pārupati vā』』ti vikappanaṃ pana paṭisevanapariyāyassa paribhogassa vibhāgadassananti taṃ paññapetvā sayananisīdana-cīvarakuṭikaraṇādivasenāpi paribhogassa saṅgaho daṭṭhabbo.

Payojanānaṃ mariyādā payojanāvadhi, tassa paricchindanavasena yo niyamo, tassa vacanaṃ payojanā…pe… vacanaṃ. Idāni taṃ niyamaṃ vivaritvā dassetuṃ 『『ettakameva hī』』tiādi vuttaṃ. Tattha avadhāraṇena līḷāvibhūsāvilambanānaṭambarādivasena vatthaparibhogaṃ nisedheti. Tenāha 『『na ito bhiyyo』』ti. Līḷāvasena hi ekacce sattā vatthāni paridahanti ceva upasaṃviyanti ca. Yathā taṃ yobbane ṭhitā nāgarikamanussā. Ekacce vibhūsanavasena, yathā taṃ rūpūpajīviniādayo. Vilambanavasena vilambakā. Naṭambaravasena bhojādayo. Ajjhattadhātukkhobho sītarogādiuppādako. Utupariṇāmanavasenāti utuno parivattanavasena visabhāgasītautusamuṭṭhānena. Vā-saddena hemantādīsu himapātādivasena pavattassa saṅgaho daṭṭhabbo, na uppādeti sītanti adhippāyo. Yadatthaṃ pana taṃ vinodanaṃ, taṃ matthakappattaṃ dassetuṃ 『『sītabbhāhate』』tiādi vuttaṃ. Sabbatthāti 『『uṇhassa paṭighātāyā』』tiādīsu sabbesu sesapayojanesu. Yadipi sūriyasantāpopi uṇhova, tassa pana ātapaggahaṇena gahitattā 『『aggisantāpassā』』ti vuttaṃ. Ekacco dāvaggisantāpo kāyaṃ cīvarena paṭicchādetvā sakkā vinodetunti āha 『『tassa vanadāhādīsu sambhavo veditabbo』』ti. Ḍaṃsāti piṅgalamakkhikā. Te pana yasmā ḍaṃsanasīlā, tasmā vuttaṃ 『『ḍaṃsanamakkhikā』』ti. Sappādayoti sappasatapadiuṇṇanābhisarabūvicchikādayo. Phuṭṭhasamphassoti phuṭṭhavisamāha. Tividhā hi sappā – daṭṭhavisā phuṭṭhavisā diṭṭhavisā. Tesu purimakā dve eva gahitā. Satapadiādīnampi tādisānaṃ saṅgaṇhanatthaṃ. Niyatapayojanaṃ ekantikaṃ, sabbakālikañca payojanaṃ. Hirī kuppati nillajjatā saṇṭhāti. Tenāha 『『vinassatī』』ti. Kūpāvataraṇaṃ vā paṭicchādanaṃ arahatīti kopinaṃ. Hiriyitabbaṭṭhena hirī ca taṃ kopinañcāti hirikopinanti evamettha attho daṭṭhabbo. Tassa cāti ca-saddo pubbe vuttapayojanānaṃ sampiṇḍanattho.

我來幫您翻譯這段巴利文： 18"簡擇"此如"自證知"等(大品11)中以略去ya音的說法。此中顯示"如理"詞為方便義故說"以方便道"。說"簡擇而知"后為顯示此簡擇為省察而說"意為省察"等。如"省察"即對治寒等彼彼目的反覆觀察,意為以智見,如是"簡擇"即對彼同目的反覆思考,意爲了知。因為此中思考詞為智的同義語。此中"簡擇如理"等雖說為受用資具時,但依界或依違逆省察而資具依止戒清凈,據其他說。有些說破壞。有些則說先已學習,應考察。"衣"為單數意圖表示單純,故說"內衣等任何",但由於是類詞故聖典中為單數,故可知瑜伽者應持用的一切衣皆攝取,或"任何"為無餘遍攝,非不定說。"穿或披"的分別為顯示受用同義語的使用差別,故應見包含鋪設臥坐、作衣房等方式的使用。 目的邊際為目的限度,以限定彼而有確定,彼說為目的...等說。今為開顯彼確定而說"唯如是"等。其中以限定遮止戲樂、莊嚴、懸掛、舞師等方式的衣使用。故說"不過此"。因為某些眾生以戲樂而著衣及攜帶。如住青年的城市人。某些以莊嚴,如以色為生等。以懸掛為懸掛者。以舞師方式為演員等。內界動搖生寒病等。"以氣候變化"即以氣候轉變由異類寒氣候所生。以或字應見攝取冬等雨雪等方式轉起,意為不生寒。為顯示彼除去所為而達頂點故說"為寒所害"等。"一切"即于"為對治熱"等一切余目的。雖然日熱也是熱,但因為彼以陽光攝取故說"火熱"。某些野火熱以衣覆身能除去,故說"應知彼在林火等生起"。"蠅"為黃蠅。彼因為以咬為性故說"咬蠅"。"蛇等"即蛇、蜈蚣、蜘蛛、蟲、蝎等。"觸觸"即觸毒說。因為蛇三種 - 咬毒、觸毒、見毒。其中攝取前二。為攝取蜈蚣等如是者。"必定目的"為決定和一切時的目的。慚破壞無慚住立。故說"滅"。當覆藏洞口為遮處。以應慚義為慚而彼遮處為慚遮處,如是應見此義。"及彼"中及字為總攝前說目的。

Yaṃ kiñci āhāranti khādanīyabhojanīyādibhedaṃ yaṃ kiñci āharitabbavatthuṃ. Piṇḍāya bhikkhāya ulatīti piṇḍolo, tassa kammaṃ piṇḍolyaṃ. Tena piṇḍolyena bhikkhācariyāya. Patitattāti pakkhipitattā. Piṇḍapāto patte pakkhittabhikkhāhāro. Piṇḍānaṃ vā pātoti ghare ghare laddhabhikkhānaṃ sannipāto. 『『Natthi davā』』tiādīsu (dī. ni. aṭṭha.

我來幫您翻譯這段巴利文： "任何食物"即嚼食、噉食等差別任何應取的事物。以食物施乞而行為乞食者,彼業為乞食。以彼乞食即以行乞。"放置"即投入。缽食為放入缽中的乞食。或食物的放置即家家所得乞食的集合。"無戲笑"等中(長部注; 以上是完整的直譯。我努力保持了原文的結構,同時確保譯文清晰易懂。因為原文斷至此處,所以譯文也相應結束。如果您有更多內容需要翻譯,我很樂意繼續幫助。 provided by EasyChat

3.305) sahasā kiriyāpi 『『davā』』ti vuccati, tato visesanatthaṃ 『『davatthaṃ, kīḷānimittanti vuttaṃ hotī』』ti āha. Muṭṭhikamallā muṭṭhiyuddhayujjhanakā. Ādi-saddena nibuddhayujjhanakādīnaṃ gahaṇaṃ. Balamadanimittanti balaṃ nissāya uppajjanakamado balamado. Taṃ nimittaṃ, balassa uppādanatthanti attho. Porisamadanimittanti porisamado vuccati purisamāno 『『ahaṃ puriso』』ti uppajjanakamāno. Asaddhammasevanāsamatthataṃ nissāya pavatto māno, rāgo eva vā porisamadoti keci. Taṃ nimittaṃ. Antepurikā rājorodhā. Sabbesaṃ sannivesayogyatāya vesiyo rūpūpajīviniyo. Maṇḍanaṃ nāma idhāvayavapāripūrīti āha 『『aṅgapaccaṅgānaṃ pīṇabhāvanimitta』』nti, paribrūhanahetūti attho. Naṭā nāma raṅganaṭā. Naccakā laṅghakādayo. Vibhūsanaṃ sobhāsamuppādananti āha 『『pasannacchavivaṇṇatānimitta』』nti.

Etaṃ padaṃ. Mohūpanissayappahānatthanti mohassa upanissayatāpahānāya. Davā hi mohena hoti, mohañca vaḍḍhetīti tassā vajjanena mohassa anupanissayatā. Dosūpanissayappahānatthanti idaṃ balamadassa, purisamadassa ca dosahetuno vasena vuttaṃ, itarassa pana vasena 『『rāgūpanissayappahānattha』』nti vattabbaṃ. Maṇḍanavibhūsanapaṭikkhepo siyā mohūpanissayappahānāyapi, rāgūpanissayatāya pana ujupaṭipakkhoti vuttaṃ 『『rāgūpanissayappahānattha』』nti. Yadipi ekaccassa davamade ārabbha parassa paṭighasaṃyojanādīnaṃ uppatti hotiyeva manopadosikadevādīnaṃ viya, attano pana davamade ārabbha yesaṃ savisesaṃ rāgamohamānādayo pāpadhammā uppajjanti. Te sandhāya 『『attano saṃyojanuppattipaṭisedhanattha』』nti vatvā maṇḍanavibhūsanāni paṭicca savisesaṃ parassapi rāgamohādayo pavattantīti 『『parassapi saṃyojanuppattipaṭisedhanattha』』nti vuttaṃ. Ayoniso paṭipattiyāti ettha kāmasukhallikānuyogaṃ muñcitvā sabbāpi micchāpaṭipatti ayoniso paṭipatti. Purimehi dvīhi padehi ayoniso paṭipattiyā, pacchimehi dvīhi kāmasukhallikānuyogassa pahānaṃ vuttanti vadanti. 『『Catūhipi cetehī』』ti pana vacanato sabbehi ubhinnampi pahānaṃ vuttanti veditabbaṃ. Kāmakīḷāpi davantogadhā hotiyeva, purisamadopi kāmasukhallikānuyogassa hetuyevāti.

我來幫您翻譯這段巴利文： 3.305)中突然的行為也稱為"戲",故為區別而說"為戲,為遊戲因"。拳擊手為以拳鬥爭者。以等字攝取摔跤鬥爭者等。"力慢因"即依力生起的慢為力慢,彼為因,意為為生力。"男性慢因"即說男性慢為"我是男人"而生起的慢。依能行非法而轉起的慢,或僅貪為男性慢,據某些說。彼為因。內宮女為王妃。以適合一切居處故妓女為以色為生者。裝飾即此支分圓滿,故說"支分飽滿因",意為充實因。舞師為舞臺舞師。舞者為跳躍者等。莊嚴為生美,故說"凈膚色因"。 此句。"為斷癡緣"即為斷癡的緣性。因為戲由癡生,且增長癡,故避免彼為癡的非緣性。"為斷嗔緣"此依力慢與男性慢為嗔因而說,但依其他應說"為斷貪緣"。裝飾莊嚴的遮止雖為斷癡緣,但因為是貪緣的直接對治故說"為斷貪緣"。雖然某些人緣戲慢而生他人的嗔結等如意害天等,但就自己緣戲慢而特別生起貪癡慢等惡法者。關於彼等說"為遮自結生起",而緣裝飾莊嚴特別也令他人貪癡等轉起,故說"為遮他結生起"。"不如理行"此中除欲樂耽著外一切邪行為不如理行。說以前二句為斷不如理行,后二句為斷欲樂耽著。但由"以此四"之語應知以一切說斷二者。欲戲也必定攝於戲中,男性慢也唯是欲樂耽著的因。

Cātumahābhūtikassāti catumahābhūte sannissitassa. Rūpakāyassāti catusantatirūpasamūhassa. Ṭhitiyāti ṭhitatthaṃ. Sā panassa ṭhiti pabandhavasena icchitāti āha 『『pabandhaṭṭhitattha』』nti. Pavattiyāti jīvitindriyappavattiyā. Tathā hi jīvitindriyaṃ 『『yāpanā vattanā』』ti (dha. sa. 19, 634) ca niddiṭṭhaṃ. Tassā ca avicchedo āhārūpayogena hoti. Kāyassa cirataraṃ yāva āyukappo, tāva avatthānaṃ yāpanāti dassento 『『cirakālaṭṭhitatthaṃ vā』』ti āha. Idāni vuttamevatthaṃ pākaṭataraṃ kātuṃ 『『gharūpatthambhamivā』』tiādi vuttaṃ. Tatthāyaṃ yojanā – yathā jiṇṇagharasāmiko gharassa upatthambhanaṃ karoti tassa apatanatthaṃ, yathā ca sākaṭiko akkhabbhañjanaṃ karoti tassa sampavattanatthaṃ, evamesa yogī kāyassa ṭhitatthaṃ, yāpanatthañca piṇḍapātaṃ paṭisevati paribhuñjatīti. Etena ṭhiti nāma apatanaṃ yāpanā pavattīti dasseti. Na davamadamaṇḍanavibhūsanatthanti idaṃ 『『yāvadevā』』ti avadhāraṇena nivattitatthadassanaṃ. Tiṭṭhanti upādinnadhammā etāyāti ṭhiti, āyūti āha 『『ṭhitīti jīvitindriyassetaṃ adhivacana』』nti. Tathā hi taṃ āyu 『『ṭhitī』』ti niddiṭṭhaṃ, ṭhitiyā yāpanāyāti kāyassa ṭhitihetutāya 『『ṭhitī』』ti laddhavohārassa jīvitindriyassa pavattanatthanti attho. Tenāha 『『jīvitindriyapavattāpanattha』』nti. Ābādhaṭṭhenāti vibādhanaṭṭhena, rogaṭṭhena vā. Jighacchāparamā hi rogā. Uparamatthanti vūpasamatthaṃ. Vaṇālepanamiva vaṇiko. Uṇhasītādīsu abhibhavantesu tappaṭikāraṃ sītuṇhaṃ viya paṭisevatīti sambandho. Maggabrahmacariyaṃ ṭhapetvā sikkhattayasaṅgahā sāsanāvacaritabbā anusāsanī sāsanabrahmacariyanti āha 『『sakalasāsanabrahmacariyassa ca maggabrahmacariyassa cā』』ti. Anuggahaṇatthanti anu anu gaṇhanatthaṃ sampādanatthaṃ. Kāyabalaṃ nissāyāti yathāsamāraddhaṃ guṇavisesapāripūrihetubhūtaṃ kāyabalamattaṃ nissāya. Tenāha 『『sikkhattayānuyogavasenā』』tiādi. Kantāranittharaṇatthikā jāyampatikā, nadīsamuddanittharaṇatthikā ca puttamaṃsādīni yathā agiddhā amucchitā kevalaṃ taṃ taṃ atthasiddhimeva avekkhantā paṭisevanti tehi vinā asijjhanato, evamayampi kevalaṃ bhavakantāranittharaṇatthiko agiddho amucchito tena vinā asijjhanato piṇḍapātaṃ paṭisevatīti upamāsaṃsandanaṃ.

我來幫您翻譯這段巴利文： "依四大"即依四大元素。"色身"即四相續色聚。"住"即為住。彼住為相續所欲故說"為相續住"。"轉"即命根轉。如是命根被說為"維持、運轉"(法聚19,634)。彼無間斷由食資助而有。顯示身至壽量久住為維持故說"或為長時住"。今為使已說義更明顯而說"如房屋支撐"等。其中此關聯 - 如破房主人作房支撐為彼不倒,如車伕作軸塗油為彼運轉,如是此瑜伽者為身住、為維持而受用、食用缽食。以此顯示住即不倒、維持即轉。"非為戲慢裝飾莊嚴"此為顯示以"唯為"限定所遮義。以此住立諸所執法為住,壽故說"住為命根的此增語"。如是彼壽被說為"住",為住為維持即為身住因性得"住"名的命根轉起義。故說"為命根轉起"。"以病義"即以惱害義或病義。因為饑為病最勝。"為止息"即為平息。如傷者以傷塗抹。當熱冷等勝時如食用冷熱為對治彼而關聯。除道梵行外三學攝的應行於教導之教為教梵行,故說"一切教梵行及道梵行"。"為攝取"即一再取為成就。"依身力"即依已開始功德殊勝圓滿因的身力量。故說"以三學行"等。如欲渡荒野的夫婦、欲渡河海者無貪無著唯觀彼彼義成就而受用子肉等,因為無彼不成就,如是此人唯欲渡有荒野無貪無著因無彼不成就而受用缽食,為譬喻配合。

Itīti pakāratthe nipātapadaṃ. Tena paṭiseviyamānassa piṇḍapātassa paṭisevanākāro gayhatīti āha 『『evaṃ iminā piṇḍapātapaṭisevanenā』』ti. Purāṇanti bhojanato purimakālikattā purātanaṃ. Paṭihaṅkhāmīti paṭihanissāmi. Navañca vedanaṃ na uppādessāmīti paṭisevatīti yojanā. Kīdisaṃ, kathañcāti āha 『『aparimita…pe… aññataro viyā』』ti. Aparimitaṃ aparimāṇaṃ bhojanaṃ paccayo etissāti aparimitabhojanapaccayā, taṃ aparimitabhojanapaccayaṃ attano gahaṇītejapamāṇato atikkantapamāṇabhojanahetukanti attho. Yo bahuṃ bhuñjitvā attano dhammatāya uṭṭhātuṃ asakkonto 『『āhara hattha』』nti vadati, ayaṃ āharahatthako. Yo bhuñjitvā accuddhumātakucchitāya uṭṭhitopi sāṭakaṃ nivāsetuṃ na sakkoti, ayaṃ alaṃsāṭako. Yo bhuñjitvā uṭṭhātuṃ asakkonto tattheva parivattati, ayaṃ tatravaṭṭako. Yo yathā kākehi āmasituṃ sakkā, evaṃ yāva mukhadvāraṃ āhāreti, ayaṃ kākamāsako. Yo bhuñjitvā mukhe sandhāretuṃ asakkonto tattheva vamati, ayaṃ bhuttavamitako. Etesaṃ aññataro viya. Atha vā purāṇavedanā nāma abhuttapaccayā uppajjanakavedanā. Taṃ 『『paṭihanissāmī』』ti paṭisevati. Navavedanā nāma atibhuttapaccayena uppajjanakavedanā. Taṃ 『『na uppādessāmī』』ti paṭisevati. Atha vā navavedanā nāma abhuttapaccayena uppajjanakavedanā, tassā anuppannāya anuppajjanatthameva paṭisevati. Abhuttapaccayā uppajjanakāti cetaṃ khuddāya visesanaṃ. Yassā appavatti bhojanena kātabbā, tassā dassanatthaṃ. Abhuttapaccayena, bhuttapaccayena ca uppajjanakānuppajjanakavedanāsu purimā yathāpavattā jighacchānimittā vedanā. Sā hi abhuñjantassa bhiyyopavaḍḍhanavasena uppajjati. Pacchimāpi khuddānimittāva aṅgadāhasūlādivedanā pavattā. Sā hi bhuttapaccayā pubbe anuppannāva nuppajjissatīti ayametāsaṃ viseso. Vihiṃsānimittatā cetāsaṃ vihiṃsāya viseso.

Yā vedanā. Adhunāti etarahi. Asappāyāparimitabhojanaṃ nissāyāti asappāyāparimitassa āhārassa bhuñjanapayogaṃ āgamma uppajjatīti attho. Purāṇakammapaccayavasenāti pubbe purimajātiyaṃ katattā purāṇassa kammassa paccayatāvasena payogavipattiṃ āgamma uppajjanārahatāya taṃ vajjetvā payogasampattiyā upaṭṭhāpanaṃ dukkhavedanāpaccayaghāto, paṭihananañca hotīti āha 『『tassā paccayaṃ vināsento taṃ purāṇañca vedanaṃ paṭihaṅkhāmī』』ti. Ayuttaparibhogo paccaye apaccavekkhitvā paribhogo. So eva katūpacitakammatāya kammūpacayo. Taṃ nissāya paṭicca āyatiṃ anāgate kāle uppajjanato yā cāyaṃ 『『navavedanā』』ti vuccatīti yojanā. Yuttaparibhogavasenāti paccavekkhitvā paccayānaṃ paribhogavasena, tassā navavedanāya mūlaṃ ayuttaparibhogakammaṃ anibbattento sabbena sabbaṃ anuppādento. Ettāvatāti 『『iti purāṇa』』ntiādinā vuttena padadvayena. 『『Vihiṃsūparatiyā』』tiādinā vā padacatukkena yuttaparibhogasaṅgaho pabbajitānucchavikassa paccayaparibhogassa vuttattā. Attakilamathānuyogappahānaṃ jighacchādidukkhapaṭighātassa bhāsitattā. Jhānasukhādīnaṃ paccayabhūtassa kāyasukhassa avissajjanato dhammikasukhāpariccāgo ca dīpito hoti.

我來幫您翻譯這段巴利文： "如是"為表示方式的不變詞。以此攝取所受用缽食的受用方式故說"如是以此缽食受用"。"舊"因為在食前故為古。"我將對治"即我將對抗。"且不生新受"而受用為關聯。何等,如何?說"無量...等如某等"。無量無限食為此緣為無量食緣,彼無量食緣即超過自己消化能力量的食量因義。某人多食后依自性不能起立而說"取手",此為取手者。某人食后因腹極膨脹雖起亦不能著衣,此為足衣者。某人食后不能起立而在彼處翻滾,此為彼處滾者。某人如烏能啄般直至口門取食,此為烏啄者。某人食后不能在口保持而在彼處嘔吐,此為食嘔者。如彼等某者。或舊受即因不食生起的受。為"我將對治"彼而受用。新受即因過食因緣生起的受。為"不生起"彼而受用。或新受即因不食因緣生起的受,為彼未生不生而受用。"因不食生起"此為饑的形容。為顯示應以食作不轉起者。在因不食及因食生起、不生起諸受中,前者如已轉起飢渴相受。因為不食者以增長方式生起。後者也僅飢渴相的肢體燒痛等受轉起。因為彼因食前未生而不生起,此為彼等差別。且彼等以損害為相為損害差別。 彼受。"現"即現今。"依不適無量食"即緣不適宜無量食物的食用而生起義。"依舊業緣"即因前在前生所作故為舊的業的緣性而緣用錯誤應生起性,避彼以用圓滿而建立,為苦受緣的破壞與對治,故說"破壞彼緣而我將對治彼舊受"。不如理受用為不省察而受用資具。彼即以所作積集性為業積集。依彼緣彼于未來后時生起故稱為"新受"為關聯。"以如理受用"即以省察而受用資具,不生彼新受根本的不如理受用業而一切遍不生起。"至此"即以"如是舊"等所說二句。或以"止損害"等四句,因說如理受用攝出家相應的資具受用故。說對治饑等苦故為斷自苦行。不捨為禪樂等因的身樂故顯示不捨法樂。

Asappāyāparimitūpayogena jīvitindriyupacchedako, iriyāpathabhañjanako vā siyā parissayo, sappāyaparimitūpayogena pana so na hoti. Tathā sati cirakālappavattisaṅkhātā sarīrassa yātrā yāpanā bhavissatīti imamatthaṃ dassento 『『parimitaparibhogena…pe… bhavissatī』』ti āha. Yo rogo sāddho asāddho ca na hoti, so yāpyarogo, so etassa atthīti yāpyarogī. So hi niccakālaṃ bhesajjaṃ upasevati, tathā ayampīti. Yadi yātrāpi yāpanā, pubbepi 『『yāpanāyā』』ti vuttaṃ, ko ettha visesoti? Pubbe 『『yāpanāyā』』ti jīvitindriyayāpanā adhippetā, idha pana catunnampi iriyāpathānaṃ avicchedasaṅkhātā yāpanā yātrāti ayamettha viseso. Buddhapaṭikuṭṭhena micchājīvena paccayapariyesanā ayuttapariyesanā. Dāyakadeyyadhammānaṃ, attano ca pamāṇaṃ ajānitvā paṭiggahaṇaṃ, saddhādeyyavinipātanatthaṃ vā paṭiggahaṇaṃ ayuttapaṭiggahaṇaṃ, yena vā āpattiṃ āpajjati. Apaccavekkhitvā paribhogo ayuttaparibhogo. Tesaṃ parivajjanaṃ dhammena samena paccayuppādanādivasena veditabbaṃ. Dhammena hi paccaye pariyesitvā dhammena paṭiggahetvā paccavekkhitvā paribhuñjanaṃ anavajjatā nāma.

Aratīti ukkaṇṭhā. Pantasenāsanesu, adhikusaladhammesu ca anabhirati. Tandīti pacalāyikā niddā. Vijambhitāti thinamiddhābhibhavena kāyassa vijambhanā. Viññūhi garahā viññūgarahā. Ekacco hi anavajjaṃyeva sāvajjaṃ karoti, 『『laddhaṃ me』』ti pamāṇādhikaṃ bhuñjitvā taṃ jīrāpetuṃ asakkonto uddhaṃvirecanaadhovirecanādīhi kilamati, sakalavihāre bhikkhū tassa sarīrapaṭijagganabhesajjapariyesanāpasutā honti. Aññe te 『『kiṃ ida』』nti pucchitvā 『『asukassa udaraṃ uddhumāta』』ntiādīni sutvā 『『niccakālamesa evaṃpakatiko attano kucchipamāṇaṃ nāma na jānātī』』ti nindanti, evaṃ anavajjaṃyeva sāvajjaṃ karoti. Evaṃ akatvā 『『anavajjatā ca bhavissatī』』ti paṭisevati. Attano hi pakatiaggibalādiṃ jānitvā 『『evaṃ me aratiādīnaṃ abhāvena kāyasukhatā, agarahitabbatā ca bhavissatī』』ti pamāṇayuttameva paṭisevati. Yāvatako bhojanena attho, tassa sādhanena yāvadatthaṃ udarassa paripūraṇena udarāvadehakaṃ bhojanaṃ yāvadatthaudarāvadehakabhojanaṃ, tassa parivajjanena. Seyyāya sayanena laddhabbasukhaṃ seyyasukhaṃ, ubhohi passehi samparivattanakaṃ sayantassa uppajjanasukhaṃ passasukhaṃ , middhena niddāyanena uppajjanasukhaṃ middhasukhaṃ, tesaṃ seyya…pe… sukhānaṃ pahānato catunnaṃ iriyāpathānaṃ yogyabhāvassa paṭipādanaṃ kāyassa catuiriyāpathayogyabhāvapaṭipādanaṃ, tato. Sukho iriyāpathavihāro phāsuvihāro. Pacchime vikappe, sabbavikappesu vā vuttaṃ phāsuvihāralakkhaṇaṃ āgamena samatthetuṃ 『『vuttampi heta』』ntiādi vuttaṃ. Tīsupi vikappesu āhārassa ūnaparibhogavaseneva hi phāsuvihāro vuttoti.

我來幫您翻譯這段巴利文： 以不適宜無量受用可能斷命根、破威儀為危難,但以適宜適量受用則無彼。如是將有稱為長時轉起的身體維持、存續,為顯示此義而說"以適量受用...將有"。不快不不快的病為可維持病,彼有此為可維持病者。因為彼常時服藥,如是此人也。若維持也是存續,前也說"為存續",此中何差別?前"為存續"意為命根存續,但此中四威儀無間斷稱為存續維持,此為此中差別。以佛所呵責的邪命尋求資具為不如理尋求。不知施者、應施物及自己的量而受取,或為損壞信施而受取為不如理受取,或以彼犯戒。不省察受用為不如理受用。應知彼等的避離以如法平等生起資具等方式。因為如法尋求資具、如法受取、省察受用名為無過。 "不樂"為厭倦。于邊遠住處及增上善法不喜。"昏沉"為瞌睡。"呵欠"為為昏沉睡眠所勝而身體呵欠。智者呵責為智者呵責。因為某人使無過成有過,食過量說"我得",不能消化而以上吐下瀉等苦惱,全寺比丘忙於照顧其身體尋求藥物。他人問"這是什麼",聞"某人腹脹"等后說"此人常如此性不知自己腹量"而責難,如是使無過成有過。不如是作而"將成無過"而受用。因為知自己正常火力等而"如是我無不樂等故身樂,及不應責難"而受用適量。以食物有用,以成就彼以充滿腹至飽腹食為至飽腹食,以避離彼。以臥得樂為臥樂,以兩脅翻轉臥者生起樂為脅樂,以昏沉睡眠生起樂為睡樂,從斷彼等臥...等樂而令成就四威儀適性為令身成就四威儀適性,從彼。安樂威儀住為安住。在後選擇或一切選擇中說安住相以教證成立故說"此亦說"等。因為在三選擇中以食物少受用方式說安住。

Ettāvatāti 『『yātrā』』tiādinā vuttena padattayena. 『『Yātrā ca me bhavissatī』』ti payojanapariggahadīpanā. Yātrā hi naṃ āhārūpayogaṃ payojetīti. Dhammikasukhāpariccāgahetuko phāsuvihāro majjhimā paṭipadā antadvayaparivajjanato. Imasmiṃ pana ṭhāne aṭṭha aṅgāni samodhānetabbāni – 『『neva davāyā』』ti ekaṃ aṅgaṃ, 『『na madāyā』』ti ekaṃ, 『『na maṇḍanāyā』』ti ekaṃ, 『『na vibhūsanāyā』』ti ekaṃ, 『『yāvadeva imassa kāyassa ṭhitiyā yāpanāyā』』ti ekaṃ, 『『vihiṃsūparatiyā brahmacariyānuggahāyā』』ti ekaṃ, 『『iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmī』』ti ekaṃ, 『『yātrā ca me bhavissatī』』ti ekaṃ. 『『Anavajjatā ca phāsuvihāro cā』』ti ayamettha bhojanānisaṃso. Mahāsivatthero panāha 『『heṭṭhā cattāri aṅgāni paṭikkhepo nāma, upari pana aṭṭhaṅgāni samodhānetabbānī』』ti. Tattha 『『yāvadeva imassa kāyassa ṭhitiyā』』ti ekaṃ aṅgaṃ, 『『yāpanāyā』』ti ekaṃ, 『『vihiṃsūparatiyā』』ti ekaṃ, 『『brahmacariyānuggahāyā』』ti ekaṃ, 『『iti purāṇañca vedanaṃ paṭihaṅkhāmī』』ti ekaṃ, 『『navañca vedanaṃ na uppādessāmī』』ti ekaṃ, 『『yātrā ca me bhavissatī』』ti ekaṃ, 『『anavajjatā cā』』ti ekaṃ. Phāsuvihāro pana bhojanānisaṃsoti. Evaṃ aṭṭhaṅgasamannāgataṃ āhāraṃ āhārento paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati nāma.

Yattha yatthāti bhummaniddesena sena-saddassa adhikaraṇatthavuttimāha. Tathā āsana-saddassāti. Aḍḍhayogādimhīti ādi-saddena pāsādādiṃ, mañcādiñca saṅgaṇhāti. Yattha yattha vihāre vā aḍḍhayogādimhi vā āsatīti vihāraaḍḍhayogādike ānetvā sambandhitabbaṃ. Idha ādi-saddena pīṭhasanthatādīnampi saṅgaho veditabbo. Parisahanaṭṭhenāti abhibhavanaṭṭhena, vibādhanaṭṭhenāti attho. Utuyeva utuparissayoti sītuṇhādiutuyeva asappāyo vuttanayena utuparissayo. Tassa utuparissayassa vinodanatthaṃ, anuppannassa anuppādanatthaṃ, uppannassa vūpasamanatthañcāti attho. Nānārammaṇato paṭisaṃharitvā kammaṭṭhānabhūte ekasmiṃyeva ārammaṇe cittassa sammadeva layanaṃ paṭisallānaṃ, tattha ārāmo abhirati paṭisallānārāmo, tadatthaṃ. Senāsanaṃ hi vivittaṃ yogino bhāvanānukūlaṃ suññāgārabhāvato. Taṃ panetaṃ atthadvayaṃ vibhāvetuṃ 『『yo sarīrābādhacittavikkhepakaro』』tiādi vuttaṃ. Tattha ekībhāvasukhatthanti ekībhāvahetukaṃ sukhaṃ ekībhāvasukhaṃ, tadatthaṃ. Gaṇasaṅgaṇikakilesasaṅgaṇikābhāvena uppajjanakasukhaṃ.

Yadi utuyeva utuparissayo, 『『utu ca sītuṇha』』nti sītuṇhapaṭighātaṃ vatvā utuparissayavinodanaṃ kasmā vuttanti codanaṃ sandhāyāha 『『kāmañcā』』tiādi. Tattha 『『niyataṃ utuparissayavinodana』』nti etena 『『sītassa paṭighātāya uṇhassa paṭighātāyā』』ti ettha vuttaṃ sītuṇhaṃ aniyataṃ kadāci kadāci uppajjanakaṃ, utuparissayo pana sabbadābhāvī adhippetoti dasseti. Vuttappakāroti 『『sītādiko, asappāyo』』ti ca evaṃ vuttappakāro vivaṭaṅgaṇarukkhamūlādīsu nisinnassa apariguttiyā asaṃvutadvārāditāya pākaṭaparissayā, asappāyarūpadassanādinā apākaṭaparissayā ca bhikkhussa kāyacittānaṃ ābādhaṃ kareyyuṃ. Yattha gutte senāsane ābādhaṃ na karonti. Evaṃ jānitvāti ubhayaparissayarahitanti evaṃ ñatvā paṭisevanto bhikkhu veditabboti sambandho.

我來幫您翻譯這段巴利文： "至此"即以"維持"等所說三句。"我將有維持"為顯示目的攝取。因為維持推動彼食受用。不捨法樂因的安住為中道因避兩邊。在此處應集合八支 - "非為戲"為一支,"非為慢"為一支,"非為裝飾"為一支,"非為莊嚴"為一支,"唯為此身住、存續"為一支,"為止損害、攝梵行"為一支,"如是我將對治舊受,且不生新受"為一支,"我將有維持"為一支。"無過及安住"此為食之功德。但大私瓦長老說"下四支名為遮止,上八支應集合"。其中"唯為此身住"為一支,"存續"為一支,"止損害"為一支,"攝梵行"為一支,"如是我將對治舊受"為一支,"且不生新受"為一支,"我將有維持"為一支,"無過"為一支。但安住為食之功德。如是具八支而食食者名為簡擇如理受用缽食。 "於何處何處"以處格說明住字表處格義。如是坐字。"半圓頂等"以等字攝取殿堂等及床等。於何處何處精舍或半圓頂等而住,應引精舍半圓頂等而關聯。此中以等字應知也攝取座墊等。"以忍耐義"即以勝越義,意為以惱害義。氣候即氣候危難即不適如說方式的氣候危難。為除遣彼氣候危難,為未生不生,為已生寂滅義。從種種所緣收攝於業處一所緣中心善安置為遠離,于彼樂為遠離樂,為彼。因為住處寂靜順瑜伽者修習因空屋性。但為明此二義而說"彼身惱心散亂作者"等。其中"為獨處樂"即因獨處樂為獨處樂,為彼。以無群眾聚、煩惱聚而生起樂。 若氣候即氣候危難,說"氣候為冷熱"對治冷熱后為何說除氣候危難,對此質問說"雖然"等。其中"確定氣候危難除遣"以此顯示"為對治冷為對治熱"此中所說冷熱為不確定有時有時生起,但氣候危難意為常有。如說方式即"冷等、不適"如是說方式于露地樹下等坐者因無圍護、不攝門等的顯露危難,及以不適色見等不顯露危難會令比丘身心惱害。于護衛住處則不作惱害。"如是知"即如是知無兩危難而受用的比丘應知為關聯。

Dhātukkhobhalakkhaṇassa, taṃhetukadukkhavedanālakkhaṇassa vā rogassa paṭipakkhabhāvo paṭiayanaṭṭho. Tenāha 『『paccanīkagamanaṭṭhenāti attho』』ti, vūpasamanaṭṭhenāti vuttaṃ hoti. Yassa kassacīti sappiādīsu yassa kassaci. Sappāyassāti hi tassa vikāravūpasamenāti adhippāyo. Bhisakkassa kammaṃ tena vidhātabbato. Tenāha 『『tena anuññātattā』』ti. Nagaraparikkhārehīti nagaraṃ parivāretvā rakkhaṇakehi. Vivaṭaparikkhepo parikkhā uḍḍāpo pākāro esikā paligho pākārapatthaṇḍilanti satta 『『nagaraparikkhārā』』ti vadanti. Sīlaparikkhāroti suvisuddhasīlālaṅkāro . Ariyamaggo hi idha 『『ratho』』ti adhippeto. Tassa ca sammāvācādayo alaṅkāraṭṭhena 『『parikkhāro』』ti vuttā. Jīvitaparikkhārāti jīvitassa pavattikāraṇāni. Samudānetabbāti sammā uddhaṃ uddhaṃ ānetabbā pariyesitabbā. Parivāropi hoti antarāyānaṃ parito vāraṇato. Tenāha 『『jīvita…pe… rakkhaṇato』』ti.

Tattha antaranti vivaraṃ, okāsoti attho. Verikānaṃ antaraṃ adatvā attano sāmikānaṃ parivāretvā ṭhitasevakā viya rakkhaṇato. Assāti jīvitassa. Kāraṇabhāvatoti cirappavattiyā kāraṇabhāvato. Rasāyanabhūtaṃ hi bhesajjaṃ sucirampi kālaṃ jīvitaṃ pavattetiyeva. Yadipi anuppannā eva dukkhavedanā bhesajjaparibhogena paṭihaññanti, na uppannā tāsaṃ saraseneva bhijjanato, uppannasadisā pana 『『uppannā』』ti vuccanti. Bhavati hi taṃsadisesu tabbohāro, yathā sā eva tittiri, tāniyeva osadhānīti. Tasmā vuttaṃ 『『uppannānanti jātānaṃ bhūtānaṃ nibbattāna』』nti. Sañcayato paṭṭhāya so dhātukkhobho samuṭṭhānaṃ etesanti taṃsamuṭṭhānā. 『『Dukkhavedanā』』ti vatvā sā akusalasabhāvāpi atthīti tato visesetuṃ 『『akusalavipākavedanā』』ti vuttaṃ. Byābādhanaṭṭhena byābādho, byābādhova byābajjhaṃ, dukkhanti attho. Natthi ettha byābajjhanti abyābajjhaṃ, niddukkhatā. Tenāha 『『abyābajjhaparamatāyā』』ti niddukkhaparamatāyāti. Taṃ dukkhanti roganimittakaṃ dukkhaṃ.

Cīvarādīnaṃ paccayānaṃ nissayanaṃ paribhogo evāti dassetuṃ 『『te paṭicca nissāyā』』ti vatvā 『『paribhuñjamānā』』ti vuttaṃ. Pavattantīti jīvanti. Jīvanampi hi pavattanaṃ, yato jīvitindriyaṃ 『『pavattanarasa』』nti vuccati.

Catupārisuddhisampādanavidhivaṇṇanā

我來幫您翻譯這段巴利文： 對界動亂相,或以彼為因的苦受相的病的對治性為對治義。故說"以相反義",即以寂滅義。"任何"即在酥等中任何。"適宜"意為以寂滅彼病。醫生的業以彼應作。故說"因彼許可"。"城防具"即圍護城而守護者。開放圍障、塹溝、壁壘、圍墻、柱、橫木、圍墻地基等七為"城防具"。"戒防具"即清凈戒莊嚴。因為此中"車"意為聖道。彼以正語等以莊嚴義說為"防具"。"命防具"即命存續因。"應運來"即應正往上上運來尋求。也成防護因遍防障難。故說"因...命...等守護"。 其中"間"為空隙,意為機會。因如不給敵人空隙而圍護主人而住的侍者般守護。"彼"即命。"為因性"即為長時轉起的因性。因為藥如養生劑令命轉起甚長時。雖然未生苦受以服藥而對治,非已生因彼自性破壞,但似已生說為"已生"。因為有彼相似的彼言說,如彼即鶉鳥,彼即藥草。故說"已生即已生、已有、已出生"。從積集開始彼界動亂為彼等生起為彼生起。說"苦受"后因彼也有不善自性故為區別說"不善異熟受"。以損害義為損害,損害即損傷,意為苦。此中無損傷為無損傷,無苦。故說"以無損傷為最"即以無苦為最。"彼苦"即病相苦。 為顯示衣等資具的依止即受用而說"緣依止彼等"后說"受用"。"轉起"即活命。因為活命也是轉起,所以命根說為"以轉起為味"。 四遍凈成就法釋;

1. Evaṃ pātimokkhasaṃvarādibhedena niddiṭṭhaṃ sīlaṃ puna sādhanavibhāgena dassetuṃ 『『evametasmi』』ntiādimāraddhaṃ. Tattha sādhīyati sampādiyati etenāti sādhanaṃ, saddhā sādhanaṃ etassāti saddhāsādhano. Nanu ca vīriyasatipaññāhipi vinā pātimokkhasaṃvaro na sijjhatīti? Saccaṃ na sijjhati, saddhāya pana visesahetubhāvaṃ sandhāya evaṃ vuttanti dassento āha

『『Sāvakavisayātītattāsikkhāpadapaññattiyā』』ti. Garukalahukādibhede otiṇṇe vatthusmiṃ tassa tassa aparādhassa anurūpaṃ sikkhāpadapaññāpanaṃ nāma sāvakānaṃ avisayo, buddhānaṃ eva visayo. Sikkhāpadapaññāpanaṃ tāva tiṭṭhatu, tassa kālopi nāma sāvakānaṃ avisayo, buddhānaṃ eva visayoti dassento 『『sikkhāpadapaññattiyācanapaṭikkhepo cettha nidassana』』nti āha. Tathā hi vuttaṃ 『『āgamehi tvaṃ sāriputta, āgamehi tvaṃ sāriputta, tathāgatova tattha kālaṃ jānissatī』』ti (pārā. 21). Tattha ca-saddo samuccayattho. Tena 『『apaññattaṃ na paññapema, paññattaṃ na samucchindāma, yathāpaññattesu sikkhāpadesu samādāya vattāmā』』ti (pārā. 565) evamādīnaṃ saṅgaho daṭṭhabbo. Saddhāyāti saddahanena satthari, dhamme ca saddhāya paccupaṭṭhāpanena. Jīvitepi pageva jīvitaparikkhāreti adhippāyo.

Kikīva aṇḍanti kikīsakuṇikā viya attano aṇḍaṃ. Sā kira jīvitampi pariccajitvā aṇḍameva rakkhati. Camarīva vāladhinti camarīmigo viya attano vāladhiṃ. Camarīmigā kira byādhena paripātiyamānā jīvitampi pariccajitvā kaṇḍakagumbādīsu laggaṃ attano vālameva rakkhanti. Piyaṃva puttaṃ ekakanti ānetvā sambandhitabbaṃ. Yathā hi ekaputtako kuṭumbiko taṃ ekaputtaṃ, ekanayano ca taṃ ekanayanaṃ suṭṭhutaraṃ rakkhati. Tatheva sīlaṃ anurakkhamānakāti anukampanavasena vuttaṃ. Supesalāti suṭṭhu piyasīlā. Sadā sabbakālaṃ daharamajjhimatherakālesu. Channampi gāravānaṃ vasena sagāravā, garukāravantoti attho.

Evameva khoti yathā mahāsamuddo ṭhitadhammo velaṃ nātikkamati, evameva. Mama sāvakāti ariyasāvake sandhāyāha. Te hi dhuvasīlā. Imasmiṃ attheti jīvitahetupi sīlassa avītikkamane.

Mahāvattaniaṭavī nāma viñjhāṭavī. Himavantapasse aṭavīti keci. Theranti nāmagottavasena apaññātaṃ ekaṃ theraṃ. Nipajjāpesuṃ gantvā kassaci mā āroceyyāti.

Pūtilatāyāti gaḷocilatāya. Samasīsīti jīvitasamasīsī. Yassa hi kilesasīsaṃ avijjaṃ maggapaṭipāṭiyā arahattamaggo pariyādiyati, tato ekūnavīsatime paccavekkhaṇañāṇe patiṭṭhāya bhavaṅgottaraṇe vaṭṭasīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati, so imāya vārasamatāya 『『jīvitasamasīsī』』ti vuccati. So ca thero tathā parinibbāyi. Tena vuttaṃ 『『samasīsī hutvā parinibbāyī』』ti. Abhayatthero kira mahābhiñño. Tasmā cetiyaṃ kārāpesīti vadanti. Appevāti appeva nāma attano jīvitampi jaheyya, na bhindeti na bhindeyya, na vītikkameyya.

我來幫您翻譯這段巴利文： 19.如是以別說波羅提木叉律儀等后,為再以成就分別顯示戒而開始"如是於此"等。其中以此成就完成為成就,以信為成就此為信成就。難道不是無精進、念、慧則波羅提木叉律儀不成就?確實不成就,但顯示關於信為特勝因故如是說而說"因超越聲聞境戒制定"。對於已陷入重輕等別的事,隨順彼彼罪制定學處名為非聲聞境,唯佛境。且不說制定學處,其時機也名為非聲聞境,唯佛境,故顯示說"此中制定學處請求拒絕為例"。如是說"且止舍利弗,且止舍利弗,如來自當知彼時"(波羅21)。其中且字為合集義。以此應知攝"不制定未制定,不廢除已制定,我等依已制定諸學處而行"(波羅565)等。"以信"即以于師、法生信而現起。意為捨生命何況生命資具。 "如雞鳥卵"即如雞鳥其卵。據說彼即使捨生命也只護卵。"如野牛尾"即如野牛其尾。據說野牛被獵者逼迫即使捨生命也只護其尾纏于棘叢等。"如獨子"引來關聯。因為如獨子家主彼獨子,一眼者彼一眼更善護。如是護戒者以悲愍方式說。"善柔和"即善愛戒。"常"一切時于年少、中年、長老時。以六恭敬而有恭敬,意為有恭重。 "正如是"即如大海住法不越界,正如是。"我聲聞"關於聖聲聞說。因為彼等堅固戒。"於此義"即雖為命因也不違越戒。 "大道森林"即頻阇森林(今印度中部的文奈雅山區)。某些說為雪山邊森林。"長老"即以名姓不知的一長老。"使臥"即去勿告知任何人。 "腐藤"即木藤。"同頂"即命同頂。因為煩惱頂無明依道次第被阿羅漢道窮盡,從彼住于第十九觀智后越有分時輪迴頂命根被死心窮盡,彼以此次第同故說"命同頂"。彼長老如是般涅槃。故說"成同頂而般涅槃"。據說無畏長老具大神通。故說彼令造塔。"或許"即或許舍自命也不破、不違越。

Satiyāadhiṭṭhitānanti pageva upaṭṭhitāya satiyā ārakkhavasena adhiṭṭhitānaṃ indriyānaṃ. Ananvāssavanīyatoti dvārabhāvena abhijjhādīhi ananubandhitabbato. Varanti seṭṭhaṃ. Tattāyāti uṇhāya. Ādittāyāti ādito paṭṭhāya dittāya. Sampajjalitāyāti samantato jalantiyā. Sajotibhūtāyāti ekajālībhūtāya. Sampalimaṭṭhanti sabbaso āmaṭṭhaṃ, añcitanti attho. Na tveva varanti ānetvā sambandhitabbaṃ. Rūpesūti rūpārammaṇesu. Anubyañjanaso nimittaggāhoti kilesānaṃ anu anu byañjanavasena uppādanena pākaṭīkaraṇavasena subhādinimittaggāho, atha vā anubyañjanasoti hatthapādādianubyañjanato, nimittaggāhoti itthipurisādisubhādinimittaggahaṇaṃ. Cakkhudvārādipavattassāti cakkhudvārādīhi pavattassa. Viññāṇassāti javanaviññāṇassa. Nimittādiggāhaṃ nisedhentena sampādetabboti sambandho. Asaṃvihitasākhāparivāranti sammā avihitavatiparikkhepaṃ. Parassahārīhīti parasantakāvahārakehi corehi. Samativijjhatīti sabbaso ativijjhati anupavisati.

Rūpesūti rūpahetu rūpanimittaṃ. Uppajjanakaanatthato rakkha indriyanti sambandho. Evaṃ sesesu. Ete hi dvārāti ete cakkhādidvārā. Satikavāṭena asaṃvutattā vivaṭā. Tato eva arakkhitā. Kilesuppattiyā hetubhāvena taṃsamaṅginaṃ hanantīti kāraṇūpacāreneva vuttaṃ. Ete vā rūpādayo. Kilesānaṃ ārammaṇabhūtā dvārā cakkhādidvārā. Te kīdisā vivaṭā arakkhitā asaṃvutacakkhādihetuṃ taṃsamaṅginaṃ hanantīti kāraṇūpacāreneva vuttaṃ. Agāranti gehaṃ. Ducchannanti na sammā chāditaṃ. Abhāvitanti lokuttarabhāvanārahitaṃ.

Sampāditetiādissa vodānapakkhassa attho vuttavipariyāyena veditabbo. Ayaṃ pana sabbaso kilesānaṃ anuppādo atiukkaṭṭhadesanā maggenāgatasadisattā. Sampādetabboti 『『na punevaṃ karissa』』nti adhiṭṭhānasuddhiyā sampādetabbo.

Adhunāpabbajitenāti na cirapabbajitena, navapabbajitenāti attho. Kāmarāgena ḍayhāmīti kāmarāgagginā pariḍayhāmi. So ca pana dāho idāni cittagatoti dassento āha 『『cittaṃ me pariḍayhatī』』ti. Sādhūti āyācanā. Nibbāpananti tassa nibbāpanupāyaṃ. Gotamāti theraṃ gottena ālapati.

Saññāyavipariyesāti 『『asubhe subha』』nti pavattasaññāvipariyesahetu viparītasaññānimittaṃ. Nimittaṃ parivajjehi kīdisaṃ? Rāgūpasañhitaṃ rāguppattihetubhūtaṃ subhanimittaṃ parivajjehi na manasi karohi. Na kevalaṃ subhanimittassāmanasikāro eva, atha kho asubhabhāvanāya attano cittaṃ bhāvehi. Kathaṃ? Ekaggaṃ susamāhitaṃ yathā taṃ asubhārammaṇe vikkhepābhāvena ekaggaṃ, suṭṭhu appitabhāvena susamāhitañca hoti, evaṃ bhāvehīti. Evaṃ samathabhāvanāya kāmarāgassa vikkhambhanaṃ dassetvā idāni samucchedanavidhiṃ dassetuṃ 『『saṅkhāre』』tiādi vuttaṃ. Tattha saṅkhāre parato passāti sabbepi saṅkhāre avidheyyakatāya 『『pare』』ti passa. Aniccatāya pana udayabbayapaṭipīḷitattā dukkhato, anattasabhāvattā, attavirahato ca no attato passa. Evaṃ lakkhaṇattayaṃ āropetvā vipassanaṃ vaḍḍhento maggapaṭipāṭiyā catutthamaggena sabbaso nibbāpehi mahārāgaṃ tebhūmakassa abhibhavanato mahāvisayatāya mahārāgaṃ vūpasamehi. Yathā etarahi, evaṃ mā ḍayhittho punappunanti daḷhataraṃ rāgavinodane niyojesi.

我來幫您翻譯這段巴利文： "念所確立"即先已現起念以守護方式確立諸根。"不隨漏"即以門性不應被貪等隨從。"勝"即最勝。"熱"即熱性。"燃燒"即從初開始燃燒。"遍燃"即遍處燃燒。"成火"即成一火聚。"遍摩擦"即一切處摩擦,意為擦拭。"非勝"引來關聯。"于諸色"即于諸色所緣。"隨相隨好取"即以隨隨隨相方式生起煩惱顯現方式取凈等相,或"隨好"即從手足等隨好,"取相"即取女人男人等凈等相。"由眼門等轉起"即由眼門等轉起。"識"即速行識。應以遮止相等取而成就為關聯。"未設枝圍"即不善設定籬笆圍護。"他盜"即盜取他物的諸賊。"遍穿透"即一切處穿透進入。 "于諸色"即色因色相。從生起的非義護根為關聯。如是于余。"此等門"即此等眼等門。因念關閉未防護故開放。從彼即不護。以煩惱生起因性害具彼者,以因緣假說而說。或此等色等。成為煩惱所緣的門為眼等門。彼等如何開放不護以未防護眼等因害具彼者,以因緣假說而說。"室"即房。"覆惡"即不善覆。"未修"即無出世間修習。 "已成就"等清凈分的義應以所說相反而知。但此一切處煩惱不生為極勝說因似道所得。"應成就"即"我不再如是作"以決意清凈應成就。 "新出家"即未久出家,意為新出家。"我被欲貪燒"即我被欲貪火遍燒。彼燒今於心所顯示說"我心遍燒"。"善哉"為請求。"令息滅"為彼息滅方便。"瞿曇"以姓呼長老。 "想顛倒"即因"不凈為凈"轉起想顛倒因顛倒想相。於何等相應避?應避貪相應貪生起因的凈相勿作意。非僅不作意凈相,而且以不凈修習修自心。如何?一境善等持如彼于不凈所緣無散亂故一境,善安止性故善等持,如是應修。如是顯示以止修鎮伏欲貪后今為顯示斷除方法而說"諸行"等。其中"見諸行為他"即見一切諸行以不自在性為"他"。因無常性被生滅逼惱故見為苦,因無我性、離我故見非我。如是安立三相而增長觀以道次第以第四道遍息滅大貪因勝三界故以大境性為大貪令寂靜。如現今如是勿再再燒而令堅于除貪。

Evaṃ indriyasaṃvarasīlassa sampādane vidhiṃ dassetvā evaṃ taṃ susampāditaṃ hotīti nayaṃ dassetuṃ 『『apicā』』tiādinā tattha paripūrakārino there nidasseti. Tattha 『『leṇaṃ na ullokitapubba』』nti idaṃ sabbattheva therassa yugamattadassitāya vuttaṃ. Kiṃ pana thero senāsanaṃ na sodheti ? 『『Ullokā paṭhamaṃ ohāretabba』』nti hi vuttaṃ, antevāsikādayo eva kirassa senāsanaṃ sodhenti. Assa nāgarukkhassa.

Tasmiṃ gāmeti mahāgāme. Taruṇā thaññapivanakā puttadhītaro yāsaṃ tā taruṇaputtā, tāsaṃ. Lañjāpesīti thanapaṭṭikāya thane bandhāpetvā rājamuddikāya lañjāpesi. Rājā theraṃ cirataraṃ daṭṭhuṃ kālavikkhepaṃ karonto 『『sve sīlāni gaṇhissāmī』』ti āha. Thero rañño ca deviyā ca vandanakāle sattākāramattaṃ gaṇhāti. Itthī purisoti pana vivekaṃ na karoti. Tenāha 『『vavatthānaṃ na karomī』』ti. 『『Aho suparisuddhasīlo vatāyaṃ ayyo』』ti daṇḍadīpikaṃ gahetvā aṭṭhāsi. Atiparisuddhaṃ pākaṭanti sappāyalābhena kammaṭṭhānaṃ ativiya parisuddhaṃ vibhūtaṃ ahosi. Sakalaṃ pabbataṃ unnādayantoti pathavikampanena sakalaṃ pabbataṃ ekaṃ ninnādaṃ karonto. Tannivāsidevatānaṃ sādhukāradānenāti keci. Bhantoti anavaṭṭhito. Bāloti taruṇadārako. Utrastoti ñātakehi vinābhāvena santrasto.

Visagaṇḍakarogoti thanakandaḷarogamāha. Māsarogādikopi visagaṇḍakarogoti vadanti. Yato pabbajito, tato paṭṭhāya pabbajitakālato pabhutīti attho. Indriyānīti indriyasaṃvarasīlāni. Tesu hi bhinnesu indriyānipi bhinnānīti vuccanti ārakkhābhāvato, indriyāneva vā nimittānubyañjanaggāhassa dvārabhūtāni bhinnāni nāma taṃsamaṅgino anatthuppattito, vipariyāyato abhinnānīti veditabbāni. Indriyānaṃ vā ayoniso upasaṃhāro bhedanaṃ, yoniso upasaṃhāro abhedananti apare. Mittattherovāti mahāmittatthero viya. Vareti seṭṭhe.

我來幫您翻譯這段巴利文： 如是顯示根律儀戒成就的方法后,為顯示如是彼善成就的方式以"複次"等舉示彼中圓滿作者的長老。其中"未曾仰視洞"此因長老處處僅見一尋故說。但長老不清掃住處嗎?因說"應先除去蜘蛛網",據說只有弟子等為彼清掃住處。"彼"即龍樹。 "彼村"即大村。"幼兒"即吮乳的兒女們,彼等的。"使蓋印"即以胸帶縛胸后以王印使蓋印。國王延遲較長時間見長老說"明日我將受戒"。長老於王與王后禮敬時僅取七種作業。但"女人男人"不作分別。故說"我不作區別"。"啊此尊者實極清凈戒"而持燈杖而立。"極清凈顯著"即以適宜得而業處極清凈明顯。"令整座山轟響"即以地震令整座山成一轟聲。某些說以彼住諸天讚歎給予。"動搖"即不住。"童"即幼童。"恐懼"即因離親屬而驚恐。 "毒腫病"即說乳癌病。也說麻風病等為毒腫病。"從出家"即從出家時開始義。"諸根"即諸根律儀戒。因為彼等破時因無守護諸根也說為破,或唯諸根成為相隨好取的門名為破因具彼者生非義,相反應知為不破。或他說諸根的不如理作意為破,如理作意為不破。"如友長老"即如大友長老。"勝"即最勝。

Tathā vīriyenāti tathā-saddena vīriyaṃ viseseti. Yathā sati anavajjalakkhaṇāva indriyasaṃvarasādhanaṃ, tathā vīriyaṃ anavajjalakkhaṇaṃ ājīvapārisuddhisādhananti. Vīriyāpekkhameva visesanaṃ daṭṭhabbaṃ. Tenevāha 『『sammāāraddhavīriyassā』』ti. Ayuttā esanā anesanā, yathāvuttamicchājīvasaṅgahā. Sā eva satthusāsanassa na patirūpāti appatirūpaṃ, taṃ anesanaṃ appatirūpaṃ. Atha vā patirūpavirodhinī appatirūpā, pariggahitadhutaṅgassa dhutaṅganiyamavirodhinī yassa kassaci sallekhavikopinī paṭipatti. Imasmiṃ pakkhe ca-saddo luttaniddiṭṭho, anesanaṃ, appatirūpañca pahāyāti. Paṭisevamānena parivajjayatā sampādetabbāti sambandho. 『『Parisuddhuppāde』』ti imināva dhammadesanādīnaṃ parisuddhāya samuṭṭhānatā dīpitā hotīti 『『dhammadesanādīhi cassa guṇehi pasannāna』』nti vuttaṃ. Ādi-saddena bāhusaccavattaparipūraṇairiyāpathasampattiādīnaṃ gahaṇaṃ veditabbaṃ. Dhutaguṇe cassa pasannānanti etthāpi eseva nayo. Piṇḍapātacariyādīhīti ādi-saddena mittasuhajjapaṃsukūlacariyādīnaṃ saṅgaho daṭṭhabbo. Dhutaṅganiyamānulomenāti taṃtaṃdhutaṅganiyatāya paṭipattiyā anulomavasena, avikopanavasenāti attho. Mahicchasseva micchājīvena jīvikā, na appicchassa. Appicchatāya ukkaṃsagatāya micchājīvassa asambhavo evāti dassetuṃ 『『ekabyādhivūpasamattha』』ntiādi vuttaṃ. Tattha pūtiharitakīti pūtimuttaparibhāvitaṃ, pūtibhāvena vā chaḍḍitaṃ haritakaṃ. Ariyavaṃso etassa atthīti, ariyavaṃse vā niyuttoti ariyavaṃsiko, paccayagedhassa dūrasamussāritattā uttamo ca so ariyavaṃsiko cāti uttamaariyavaṃsiko. Yassa kassacīti pariggahitāpariggahitadhutaṅgesu yassa kassaci.

Nimittaṃ nāma paccaye uddissa yathā adhippāyo ñāyati evaṃ nimittakammaṃ. Obhāso nāma ujukameva akathetvā yathā adhippāyo vibhūto hoti, evaṃ obhāsanaṃ. Parikathā nāma pariyāyena kathanaṃ. Tathā uppannanti nimittādivasena uppannaṃ.

Dvāraṃ dinnanti rogasīsena paribhogassa dvāraṃ dinnaṃ. Tasmā arogakālepi paribhuñjituṃ vaṭṭati, āpatti na hotīti attho. Tenāha 『『kiñcāpi āpatti na hotī』』tiādi. Na vaṭṭatīti sallekhapaṭipattiyaṃ ṭhitassa na vaṭṭati, sallekhaṃ kopetīti adhippāyo. 『『Ājīvaṃ pana kopetī』』ti imināva senāsanapaṭisaṃyuttadhutaṅgadharassa nimittādayo na vaṭṭantīti vadanti. Tadaññadhutaṅgadharassāpi na vaṭṭantiyevāti apare. Akarontoti yathāsakaṃ anuññātavisayepi akaronto. Aññatrevāti ṭhapetvā eva.

我來幫您翻譯這段巴利文： "如是精進"以"如是"字限定精進。如念以無過相為根律儀成就,如是精進以無過相為活命遍凈成就。應見唯期待精進的限定。故說"正精勤"。不如理尋求為非尋求,收攝如說邪命。彼實不適合師教為不適合,彼非尋求不適合。或違背適合為不適合,受持頭陀支者違背頭陀支規定的任何損減苦行的行持。此分別中且字省略說示,舍非尋求及不適合。受用者以避離應成就為關聯。以"清凈生起"此即已顯示說法等以清凈生起故說"以法說等彼德信者"。以等字應知攝取多聞、fulfilling duties、威儀圓滿等。"信彼頭陀德"於此中也此即是理。"以乞食行等"以等字應見攝取親友善友、糞掃衣行等。"隨順頭陀支規定"即依彼彼頭陀支規定的行持隨順,意為不違背。唯大欲者以邪命活命,非少欲者。以少欲至極則邪命不生為顯示說"一病平息"等。其中"腐訶梨勒"即以腐尿浸,或因腐敗而棄的訶梨勒。有聖傳為聖傳者,或用於聖傳為聖傳者,因遠離資具貪著故最勝及彼聖傳者為最勝聖傳者。"任何"即于受持未受持頭陀支中任何。 "相"即對資具如意趣得知如是作相。"示"即不直說而如意趣明顯如是顯示。"旁說"即以方便說。"如是生起"即以相等方式生起。 "給門"即以病為頭給受用門。故無病時也可受用,不犯戒義。故說"雖不犯戒"等。"不可"即住苦行行持者不可,意為破壞苦行。以"破活命"此即說住處相關頭陀支持者不可作相等。他說其他頭陀支持者也不可。"不作"即于隨各自許可境界也不作。"唯除"即除外。

Gaṇavāsaṃ pahāya araññāyatane paṭippassaddhivivekassa muddhabhūtāya aggaphalasamāpattiyā viharanto mahāthero 『『pavivekaṃ brūhayamāno』』ti vutto. Udarasannissito vātābādho udaravātābādho. Asambhinnaṃ khīraṃ etassāti asambhinnakhīraṃ, tadeva pāyāsanti asambhinnakhīrapāyāsaṃ, udakena asammissakhīrena pakkapāyāsanti attho. Tassāti pāyāsassa. Uppattimūlanti 『『gihikāle me, āvuso, mātā sappimadhusakkarādīhi yojetvā asambhinnakhīrapāyāsaṃ adāsi, tena me phāsu ahosī』』ti attano vacīnicchāraṇasaṅkhātaṃ uppattihetuṃ. 『『Aparibhogāraho piṇḍapāto』』ti kasmā vuttaṃ, nanu therassa obhāsanādicittuppattiyeva natthīti? Saccaṃ natthi, ajjhāsayaṃ pana ajānantā ekacce puthujjanā tathā maññeyyuṃ, anāgate ca sabrahmacārino evaṃ mama diṭṭhānugatiṃ āpajjeyyunti paṭikkhipi. Apica mahātherassa paramukkaṃsagatā sallekhapaṭipatti. Tathā hi daharabhikkhuno 『『kassa sampannaṃ na manāpa』』nti (pāci. 209, 257, 612, 1228, 1234; cūḷava. 343) vacanaṃ nissāya yāva parinibbānā piṭṭhakhādanīyaṃ na khādati.

Vacīviññattivipphārāti vacīnicchāraṇahetu. Atthaviññāpanavasena pavattamāno hi saddo asatipi viññattiyā tassa kenaci paccayena paccayabhāve vacīviññattivaseneva pavattatīti 『『vacīviññattivipphāro』』ti vuccati. Bhuttoti bhuttavā sace bhaveyyaṃ ahaṃ. Sāti assa. Akāralopena hi niddeso 『『evaṃsa te』』tiādīsu (ma. ni. 1.23; a. ni. 6.58; 8.7) viya. Antaguṇanti antabhogo. Bahi careti āsayato nikkhamitvā gocaraggahaṇavasena bahi yadi vicareyya. Paramappicchaṃ dassetuṃ lokavohārenevamāha. Loke hi ayuttabhojanaṃ odariyaṃ garahantā evaṃ vadanti 『『kiṃsu nāma tassa antāni bahi carantī』』ti. Ārādhemīti ādito paṭṭhāya rādhemi, vase vattemīti attho.

Mahātissatthero kira dubbhikkhakāle maggaṃ gacchanto bhattacchedena, maggakilamathena ca kilantakāyo dubbalo aññatarassa phalitassa ambassa mūle nipajji, bahūni ambaphalāni tahaṃ tahaṃ patitāni honti. Tattheko vuḍḍhataro upāsako therassa santikaṃ upagantvā parissamaṃ ñatvā ambapānaṃ pāyetvā attano piṭṭhiṃ āropetvā vasanaṭṭhānaṃ neti. Thero –

『『Na pitā napi te mātā, na ñāti napi bandhavo;

Karotetādisaṃ kiccaṃ, sīlavantassa kāraṇā』』ti. (visuddhi.

我來幫您翻譯這段巴利文： 舍群居於林野處,以寂靜遠離為最上的最上果定而住的大長老說為"增長遠離"。依腹風病為腹部風病。有未混合乳為未混合乳,彼即乳粥為未混合乳粥,意為以未混水乳煮的粥。"彼"即粥。"生起根本"即"居士時,朋友們,我母以酥蜜糖等調配未混合乳粥給我,以彼我安樂"如是稱為自己語言發出的生起因。為何說"不應受用的缽食",難道長老不是無暗示等心生起嗎?確實無,但不知意樂的某些凡夫會如是想,未來同梵行者會隨效我見故拒絕。複次大長老極至上的苦行行持。如是因為少年比丘"誰圓滿不喜"(波逸提209,257,612,1228,1234;小品343)之語,乃至般涅槃不食背部可食物。 "語表示廣"即因語言發出。因為以義表示方式轉起的聲音雖無表示,以彼某因緣性唯以語表示方式轉起故說"語表示廣"。"食"即我若成為已食者。"彼"即是彼。因為省略作(ka)音而說示如"如是彼"等(中部1.23;增支部6.58,8.7)。"腸卷"即腸圈。"外行"即從住處出已以攝食方式若外行。為顯示最少欲以世間言說如是說。因為世間訶責不適食貪食者如是說"何名彼腸外行"。"我滿足"即從初我滿足,意為我轉于自在。 據說大低沙長老於饑荒時行道因斷食及道勞身體疲倦虛弱於某已熟芒果樹下臥,許多芒果落於此處彼處。此中一長者居士到長老處知疲勞后令飲芒果汁扛于自背上帶去住處。長老 - "非父亦非母,非親非眷屬; 為持戒因緣,作如是工作"。(清凈道)

1.20) –

Attānaṃ ovaditvā sammasanaṃ ārabhitvā vipassanaṃ vaḍḍhetvā tassa piṭṭhigato eva maggapaṭipāṭiyā arahattaṃ sacchākāsi. Imaṃ sandhāya vuttaṃ 『『ambakhādakamahātissattheravatthupi cettha kathetabba』』nti. Sabbathāpīti sabbappakārenapi anesanavasena, cittuppattivasenapi, pageva kāyavacīvipphanditavasenāti adhippāyo. Tenāha 『『anesanāyā』』tiādi.

Apaccavekkhitaparibhoge iṇaparibhogaāpattiādīnavassa, tabbipariyāyato paccavekkhitaparibhoge ānisaṃsassa ca dassanaṃ ādīnavānisaṃsadassanaṃ. Tassa pana paccayādhikārattā vuttaṃ 『『paccayesū』』ti. Kāraṇakāraṇampi hi kāraṇabhāvena vuccati yathā tiṇehi bhattaṃ siddhanti. Yena kāraṇena bhikkhuno apaccavekkhitaparibhogo nāma siyā, tasmiṃ vajjite paccayasannissitasīlaṃ sijjhati, visujjhati cāti dassetuṃ 『『tasmā』』tiādi vuttaṃ. Tattha paccayagedhanti gedhaggahaṇeneva sammohopi gahitoti daṭṭhabbo tena saha pavattanato, tadupanissayato ca. Dhammena samena uppanneti idaṃ paccayānaṃ āgamanasuddhidassanaṃ, na paccayasannissitasīlavisuddhidassanaṃ. Paccayānaṃ hi idamatthitaṃ upadhāretvā paribhuñjanaṃ paccayasannissitasīlaṃ. Yasmā pana te paccayā ñāyādhigatā eva bhikkhunā paribhuñjitabbā, tasmā vuttaṃ 『『dhammena samena uppanne paccaye』』ti. Yathāvuttena vidhināti 『『sītassa paṭighātāyā』』tiādinā (ma. ni. 1.23; a. ni.

我來幫您翻譯這段巴利文： 1.20. - 教誡自己后開始思惟增長觀,于彼背上即以道次第證阿羅漢果。關於此說"此中也應說食芒果大低沙長老事"。"一切"即以一切方式以非尋求方式,以心生起方式,何況以身語動搖方式義。故說"以非尋求"等。 于不省察受用顯示債受用犯戒過患,與彼相反於省察受用顯示功德為過患功德顯示。但因資具章故說"于諸資具"。因為因的因也以因性說如以草成飯。比丘以何因名為不省察受用,避除彼時依資具戒成就、清凈,為顯示故說"故"等。其中"資具貪"以貪取即應見攝取愚癡因與彼俱轉及緣彼故。"以法平等生起"此顯示資具來源清凈,非顯示依資具戒清凈。因為觀察資具此義而受用為依資具戒。但因比丘應受用唯如理獲得的資具,故說"以法平等生起的資具"。"以如說方式"即以"為禦寒"等(中部1.23;增支部

6.58; mahāni. 206) vuttavidhinā.

Dhātuvasenavāti 『『yathāpaccayaṃ vattamānaṃ dhātumattamevetaṃ, yadidaṃ cīvarādi, tadupabhuñjako ca puggalo』』ti evaṃ dhātumanasikāravasena vā. Paṭikūlavasena vāti piṇḍapāte tāva āhāre paṭikūlasaññāvasena, 『『sabbāni pana imāni cīvarādīni ajigucchanīyāni, imaṃ pūtikāyaṃ patvā ativiya jigucchanīyāni jāyantī』』ti evaṃ paṭikūlamanasikāravasena vā. Tato uttarīti paṭilābhakālato upari. Anavajjovaparibhogo āditova paññāya parisodhitattā adhiṭṭhahitvā ṭhapitapattacīvarānaṃ viyāti. Paccavekkhaṇāya ādisuddhidassanaparametaṃ, na paribhogakāle paccavekkhaṇapaṭikkhepaparaṃ. Tenāha 『『paribhogakālepī』』tiādi. Tatrāti tasmiṃ paribhogakāle paccavekkhaṇe. Sanniṭṭhānakaroti asandehakaro ekantiko.

Theyyaparibhogo nāma anarahassa paribhogo. Bhagavatāpi attano sāsane sīlavato paccayā anuññātā, na dussīlassa. Dāyakānampi sīlavato eva pariccāgo, na dussīlassa. Attano kārānaṃ mahapphalabhāvassa paccāsīsanato. Iti satthārā ananuññātattā, dāyakehi ca apariccattattā dussīlassa paribhogo theyyāya paribhogo theyyaparibhogo. Iṇavasena paribhogo iṇaparibhogo, paṭiggāhakato dakkhiṇāvisuddhiyā abhāvato iṇaṃ gahetvā paribhogo viyāti attho. Tasmāti 『『sīlavato』』tiādinā vuttamevatthaṃ kāraṇabhāvena paccāmasati. Cīvaraṃ kāyato mocetvā paribhoge paribhoge purebhatta…pe… pacchimayāmesu paccavekkhitabbanti sambandho. Tathā asakkontena yathāvuttakālavisesavasena ekadivase catukkhattuṃ tikkhattuṃ dvikkhattuṃ sakiṃyeva vā paccavekkhitabbaṃ. Sace aruṇaṃ uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati. Hiyyo yaṃ mayā cīvaraṃ paribhuttaṃ, taṃ yāvadeva sītassa paṭighātāya…pe… hirikopīnapaṭicchādanatthaṃ. Hiyyo yo mayā piṇḍapāto paribhutto, so 『『neva davāyā』』tiādinā sace atītaparibhogapaccavekkhaṇaṃ na kareyyāti vadanti, taṃ vīmaṃsitabbaṃ. Senāsanampi paribhoge paribhogeti pavese pavese. Satipaccayatāti satiyā paccayabhāvo paṭiggahaṇassa, paribhogassa ca paccavekkhaṇasatiyā paccayabhāvo yujjati, paccavekkhitvāva paṭiggahetabbaṃ, paribhuñjitabbañcāti attho. Tenevāha 『『satiṃ katvā』』tiādi. Evaṃ santepīti yadipi dvīsupi ṭhānesu paccavekkhaṇā yuttā, evaṃ santepi. Apare panāhu – sati paccayatāti sati bhesajjaparibhogassa paccayabhāve, sati paccayeti attho. Evaṃ santepīti paccaye satipīti. Taṃ tesaṃ matimattaṃ. Tathā hi paccayasannissitasīlaṃ paccavekkhaṇāya visujjhati, na paccayassa bhāvamattena.

我來幫您翻譯這段巴利文： 6.58;大部206)所說方式。 "以界"即"如資具轉起的唯是界而已,此即衣等,及受用者補特伽羅"如是以界作意或。"以厭逆"即先於缽食以厭逆食想,或"但此一切衣等非厭惡性,接觸此不凈身後成極厭惡性"如是以厭逆作意或。"此上"即得時以上。無過受用從初由慧清凈如決意放置的缽衣。此為顯示初清凈以省察為最上,非拒絕受用時省察為最上。故說"受用時也"等。"此中"即于彼受用時省察。"決定"即無疑確定。 "盜受用"即非應者受用。世尊于自教中也允許持戒者資具,非惡戒者。施者也施捨給持戒者,非惡戒者。因期待自作大果。如是因師未允許,因施者未施捨,惡戒者受用以盜受用為盜受用。以債受用為債受用,因無從受者施清凈故如取債受用義。"故"以"持戒者"等所說義以因性重述。衣從身離時于每次受用前食...(中略)...後分應省察為關聯。不能如是者依如說時分別於一日四次或三次或二次或一次應省察。若明相出即住于債受用處。"昨日我受用衣為禦寒...(中略)...為覆羞處。昨日我受用缽食非為戲"等若不作過去受用省察"說,彼應考察。住處也于每次受用即于每次入。"念緣性"即唸的緣性于領受,及受用的省察念緣性相應,應省察而領受及受用義。故說"作念"等。"雖如是"即雖於二處省察相應,雖如是。他說 - "念緣性"即有藥受用緣性,有緣義。"雖如是"即雖有緣。彼為彼等意樂而已。如是依資具戒以省察清凈,非以緣有性而已。

Evaṃ paccayasannissitasīlassa visuddhiṃ dassetvā teneva pasaṅgena sabbāpi visuddhiyo dassetuṃ 『『catubbidhā hi suddhī』』tiādimāha. Tattha sujjhati etāyāti suddhi, yathādhammaṃ desanāva suddhi desanāsuddhi. Vuṭṭhānassāpi cettha desanāya eva saṅgaho daṭṭhabbo. Chinnamūlāpattīnaṃ pana abhikkhutāpaṭiññāva desanā. Adhiṭṭhānavisiṭṭho saṃvarova suddhi saṃvarasuddhi. Dhammena samena paccayānaṃ pariyeṭṭhi eva suddhi pariyeṭṭhisuddhi. Catūsupi paccayesu vuttavidhinā paccavekkhaṇāva suddhi paccavekkhaṇasuddhi. Esa tāva suddhīsu samāsanayo. Suddhimantesu pana desanā suddhi etassāti desanāsuddhi. Sesesupi eseva nayo. Suddhi-saddo pana vuttanayova. Evanti saṃvarabhedaṃ sandhāyāha. Pahāyāti vajjetvā, akatvāti attho.

Dātabbaṭṭhena dāyaṃ, taṃ ādiyantīti dāyādā. Ananuññātesu sabbena sabbaṃ paribhogābhāvato, anuññātesu eva ca paribhogasambhavato bhikkhūhi paribhuñjitabbapaccayā bhagavato santakā. 『『Dhammadāyādā me, bhikkhave, bhavatha mā āmisadāyādā. Atthi me tumhesu anukampā 『kinti me sāvakā dhammadāyādā bhaveyyuṃ no āmisadāyādā』』』ti (ma. ni. 1.29) evaṃ pavattaṃ dhammadāyādasuttañca ettha etasmiṃ atthe sādhakaṃ.

Avītarāgānaṃ taṇhāparavasatāya paccayaparibhoge sāmibhāvo natthi, tadabhāvena vītarāgānaṃ tattha sāmibhāvo yathāruciparibhogasambhavato. Tathā hi te paṭikūlampi appaṭikūlākārena, appaṭikūlampi paṭikūlākārena, tadubhayampi vajjetvā ajjhupekkhanākārena paccaye paribhuñjanti, dāyakānañca manorathaṃ paripūrenti. Tenāha 『『te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjantī』』ti.

Sabbesanti ariyānaṃ, puthujjanānañca. Kathaṃ puthujjanānaṃ ime paribhogā sambhavanti? Upacāravasena. Yo hi puthujjanassāpi sallekhapaṭipattiyaṃ ṭhitassa paccayagedhaṃ pahāya tattha tattha anupalittena cittena paribhogo, so sāmiparibhogo viya hoti. Sīlavato pana paccavekkhitaparibhogo dāyajjaparibhogo viya hoti, dāyakānaṃ manorathassa avirādhanato. Tathā hi vuttaṃ 『『dāyajjaparibhogeyeva vā saṅgahaṃ gacchatī』』ti. Kalyāṇaputhujjanassa paribhoge vattabbameva natthi, tassa sekkhasaṅgahato. Sekkhasuttaṃ (saṃ. ni. 5.13) hetassatthassa sādhakaṃ. Tenāha 『『sīlavāpihī』』tiādi. Paccanīkattāti yathā iṇāyiko attano ruciyā icchitadesaṃ gantuṃ na labhati, evaṃ iṇaparibhogayutto lokato nissarituṃ na labhatīti tappaṭipakkhattā sīlavato paccavekkhitaparibhogo āṇaṇyaparibhogoti āha 『『āṇaṇyaparibhogo vā』』ti. Etena nippariyāyato catuparibhogavinimutto visuṃyevāyaṃ paribhogoti dasseti. Imāya sikkhāyāti sīlasaṅkhātāya sikkhāya. Kiccakārīti paṭiññānurūpaṃ paṭipajjanato yuttapattakārī.

Idāni tameva kiccakāritaṃ suttapadena vibhāvetuṃ 『『vuttampi ceta』』ntiādi vuttaṃ. Tattha vihāranti patissayaṃ. Sayanāsananti mañcādiṃ. Ubhayenapi senāsanameva vuttaṃ. Āpanti udakaṃ. Saṅghāṭirajūpavāhananti paṃsumalādino saṅghāṭigatarajassa dhovanaṃ. Sutvāna dhammaṃ sugatena desitanti cīvarādīsu 『『paṭisaṅkhā yoniso cīvaraṃ paṭisevati sītassa paṭighātāyā』』tiādinā (ma. ni. 1.23; a. ni.

我來幫您翻譯這段巴利文： 如是顯示依資具戒的清凈后,以彼連及為顯示一切清凈說"四種清凈"等。其中以此清凈為清凈,如法說即清凈為說清凈。此中出罪也應見攝於說。但斷根罪的非比丘承認即說。以決意殊勝的防護即清凈為防護清凈。以法平等尋求資具即清凈為尋求清凈。於四資具以說方式省察即清凈為省察清凈。此即清凈中略說方式。但于清凈者有說清凈為說清凈者。于余也此即是理。清凈字如說方式。"如是"為關於防護破。"舍"即避,意為不作。 以應給與義為給與,取彼為繼承者。因於未允許一切無受用,而於允許才有受用故比丘應受用資具為世尊所有。"諸比丘,你們要作我法繼承者,勿作資繼承者。我於你們有悲愍'云何我弟子們將成法繼承者非資繼承者'"(中部1.29)如是轉起的法繼承經於此此義為能證。 未離貪者因渴愛他勝性于資具受用無主性,因彼無故離貪者于彼有主性因可隨欲受用。如是彼等以非厭逆相受用厭逆,以厭逆相受用非厭逆,舍彼二而以舍相受用資具,滿足施者意願。故說"彼等因超越渴愛奴役作為主而受用"。 "一切"即聖者及凡夫。如何凡夫有此等受用?以近行。因為凡夫也住苦行行持舍資具貪於此處彼處以無執著心受用,彼如主受用。但持戒者省察受用如繼承受用,因不違背施者意願。如是說"或攝於繼承受用"。于善凡夫受用全無可說,因彼攝於有學。有學經(相應部5.13)為此義能證。故說"持戒者也"等。"相違"即如債者不得隨自欲去所欲處,如是具債受用者不得出離世間,因彼對立故持戒者省察受用為無債受用故說"或無債受用"。以此顯示離四受用之外別有此受用。"此學"即稱為戒學。"作事者"即依承諾而行故作應作者。 今為以經文顯示彼作事性故說"也說"等。其中"住處"即住所。"臥坐具"即床等。以二者即說住處。"水"即水。"僧伽梨除塵"即洗去僧伽梨上的塵土糞垢等。"聞善逝所說法"即于衣等"以正思擇而服用衣為禦寒"等(中部1.23;增支部

6.58; mahāni. 206) nayena bhagavatā desitaṃ dhammaṃ sutvā. Saṅkhāya seve varapaññasāvakoti 『『piṇḍa』』nti vuttaṃ piṇḍapātaṃ, vihārādipadehi vuttaṃ senāsanaṃ, 『『pipāsāgelaññassa vūpasamanato pānīyampi gilānapaccayo』』ti āpamukhena dassitaṃ gilānapaccayaṃ, saṅghāṭiyādicīvaranti catubbidhaṃ paccayaṃ saṅkhāya 『『yāvadeva imassa kāyassa ṭhitiyā』』tiādinā (ma. ni. 1.23; 2.24; 3.75; saṃ. ni. 4.120; a. ni. 6.58; 8.9; dha. sa. 1355) nayena paccavekkhitvā. Seve sevituṃ sakkuṇeyya uttamapaññassa bhagavato sāvako sekho vā puthujjano vā.

Yasmā ca saṅkhāya sevī varapaññasāvako, tasmā hi piṇḍe…pe… pokkhare vāribindu, tathā hoti. Kālenāti ariyānaṃ bhojanakāle. Laddhāti labhitvā. Paratoti aññato dāyakato. Anuggahāti anukampāya bahumhi upanīte mattaṃ so jaññā jāneyya satataṃ sabbakālaṃ upaṭṭhito upaṭṭhitassati. Ālepanarūhane yathāti bhesajjalepanena vaṇassa ruhane viya, mattaṃ jāneyyāti yojanā. Āhareti āhareyya. 『『Āhareyyāhāra』』nti vā pāṭho. Yāpanatthanti sarīrassa yāpanāya. Amucchitoti taṇhāmucchāya amucchito gedhaṃ taṇhaṃ anāpanno.

Attano mātulassa saṅgharakkhitattherasseva nāmassa gahitattā bhāgineyyasaṅgharakkhitasāmaṇero. Sālikūranti sālibhattaṃ. Sunibbutanti susītalaṃ. Asaññatoti apaccavekkhaṇaṃ sandhāyāha. Sabbāsavaparikkhīṇoti parikkhīṇasabbāsavo.

Paṭhamasīlapañcakavaṇṇanā

我來幫您翻譯這段巴利文： 6.58;大部206)方式世尊所說法已聞。"最勝慧聲聞思擇而受用"即說為"團"之缽食,以住處等詞說住處,"因止息渴病故飲料也是病資具"以水說示病資具,僧伽梨等衣即四種資具思擇以"唯為此身住立"等(中部1.23;2.24;3.75;相應部4.120;增支部6.58;8.9;法句1355)方式省察。受用能受用最勝慧世尊的聲聞有學或凡夫。 因為最勝慧聲聞思擇受用,故於團...(中略)...蓮葉水滴,如是。"時"即聖者食時。"得"即獲得。"從他"即從其他施者。"攝受"即悲愍而多帶來量彼應知恒常一切時住立,住立念。"如涂愈"即如以藥涂愈傷,應知量為關聯。"取"即應取。或讀作"應取取"。"活命"即為身體活命。"無迷執"即無渴愛迷執不得貪渴愛。 因取自己舅舅僧護長老之名而侄僧護沙彌。"精米飯"即熟米飯。"善寂靜"即善清涼。"不自製"為關於不省察說。"一切漏盡"即盡一切漏。 第一戒五釋

1. Pariyanto etesaṃ atthīti pariyantāni, pariyantāni sikkhāpadāni yesaṃ te pariyantasikkhāpadā, tesaṃ pariyantasikkhāpadānaṃ. Upasampannānanti ṭhapetvā kalyāṇaputhujjanasekkhāsekkhe tadaññesaṃ upasampannānaṃ. Sāmaññajotanāpi hi visese tiṭṭhati. Kusaladhamme yuttānanti vipassanācāre yuttapayuttānaṃ. Sekkhadhammā pariyantā paramā mariyādā etassāti sekkhapariyanto. Nāmarūpaparicchedato, kusaladhammasamādānato vā pana paṭṭhāya yāva gotrabhū, tāva pavattakusaladhammappabandho sekkhadhamme āhacca ṭhito sekkhapariyanto. Sekkhadhammānaṃ vā heṭṭhimantabhūtā sikkhitabbā lokiyā tisso sikkhā sekkhapariyanto, tasmiṃ sekkhapariyante. Paripūrakārīnanti kiñcipi sikkhaṃ ahāpetvā pūrentānaṃ. Uparivisesādhigamatthaṃ kāye ca jīvite ca anapekkhānaṃ. Tato eva sīlapāripūriatthaṃ pariccattajīvitānaṃ. Diṭṭhisaṃkilesena aparāmasanīyato pārisuddhivantaṃ sīlaṃ aparāmaṭṭhapārisuddhisīlaṃ. Kilesānaṃ sabbaso paṭippassaddhiyā pārisuddhivantaṃ sīlaṃ paṭippassaddhipārisuddhisīlaṃ.

Anupasampannānaṃ asekkhānaṃ, sekkhānaṃ, kalyāṇaputhujjanānañca sīlaṃ mahānubhāvatāya ānubhāvato apariyantamevāti āha 『『gaṇanavasena sapariyantattā』』ti. Kāyavācānaṃ saṃvaraṇato, vinayanato ca saṃvaravinayā. Peyyālamukhena niddiṭṭhāti tattha tattha satthārā desitavitthāranayena yathāvuttagaṇanato niddiṭṭhā. Sikkhāti sīlasaṅkhātā sikkhā. Vinayasaṃvareti vinayapiṭake. Gaṇanavasena sapariyantampi upasampannānaṃ sīlanti heṭṭhā vuttaṃ ānetvā sambandhitabbaṃ. Yaṃ kiñci hi upasampannena sikkhitabbaṃ sīlaṃ nāma, tattha kassacipi anavasesato anavasesavasena. Samādānabhāvanti samādānasabbhāvaṃ. Lābha…pe… vasena adiṭṭhapariyantabhāvo lābhādihetu sīlassa avītikkamo.

Dhanaṃ caje aṅgavarassa hetu pāripanthikacorādīhi upadduto. Aṅgaṃ caje jīvitaṃ rakkhamāno sappadaṭṭhādikāle. Aṅgaṃ dhanaṃ jīvitañcāpi sabbaṃ, caje naro dhammamanussaranto sutasomamahābodhisattādayo viya. Tenāha 『『imaṃ sappurisānussatiṃ avijahanto』』ti. Jighacchāparissamena jīvitasaṃsaye satipi. Sikkhāpadaṃ avītikkammāti assāmikesu ambaphalesu bhūmiyaṃ patitesu samīpeyeva santesupi paṭiggāhakābhāvena aparibhuñjanto paṭiggahaṇasikkhāpadaṃ avītikkamitvā.

Sīlavantassāti sīlavantabhāvassa kāraṇā, sīlavantassa vā tuyhaṃ etādisaṃ aṃsena vāhaṇādikaṃ kiccaṃ karoti, kāraṇā sīlassāti adhippāyo. Sudhotajātimaṇi viyāti catūsu pāsāṇesu sammadeva dhotajātimaṇi viya. Mahāsaṅgharakkhitabhāgineyyasaṅgharakkhitattherānaṃ viyāti mahāsaṅgharakkhitattherassa, tasseva bhāgineyyasaṅgharakkhitattherassa viya ca. 『『Kimatthaṃ mayaṃ idhāgatā』』ti mahājanassa vippaṭisāro bhavissatīti adhippāyo. Accharikāyāti aṅguliphoṭanena. Asatiyāti satisammosena. Aññāṇapakatanti aññāṇena aparajjhitvā kataṃ, ajānitvā katanti attho.

我來幫您翻譯這段巴利文： 20.有邊限為有邊限,有邊限學處者為有邊限學處者,彼等有邊限學處者。"具足者"即除善凡夫有學無學外其他具足者。因為通稱也住于特殊。"善法相應"即與觀行相應。有學法邊限為最高界限者為有學邊限。從名色差別,或從受持善法始至種姓,如是轉起善法相續觸及有學法住立為有學邊限。或有學法下限性應學的世間三學為有學邊限,于彼有學邊限。"圓滿作者"即不少任何學而圓滿者。為證得上勝不顧身命。因此即為戒圓滿捨命。因見雜染不可執取清凈戒為不執取清凈戒。因煩惱一切止息清凈戒為止息清凈戒。 未具足者無學,有學,善凡夫的戒因大威力威德無邊限故說"以數有邊限"。因身語防護、調伏為防護調伏。"以略說示"即彼處彼處以師所說詳細方式如說數而說示。"學"即稱為戒學。"于律防護"即于律藏。應取上說"以數雖有邊限具足者戒"而關聯。因為任何具足者應學的戒于彼某者以無餘方式。"受持性"即受持存在。獲得...(中略)...依無見邊限性因獲得等戒無違犯。 被盜賊等危害舍財為肢分。護命時如蛇咬等舍肢分。肢分財命一切人憶法應舍如須陀須摩大菩薩等。故說"此不捨善人隨念"。雖有饑疲命危。"不違學處"即雖有無主芒果落地在近處因無受者不食不違受取學處。 "持戒者"即因持戒性,或為持戒的你如是作以肩扛等事,因戒義。"如洗凈生寶"即如於四石善洗凈生寶。"如大僧護侄僧護長老"即如大僧護長老及彼侄僧護長老。"我等來此何為"將有大眾懊悔義。"彈指"即以指彈。"無念"即念忘失。"無智性"即以無智違犯所作,意為不知而作。

Appassutopi ce hotīti suttageyyādisutarahito hoti ce. Sīlesu asamāhitoti pātimokkhasaṃvarādisīlesupi na sammā patiṭṭhito hoti ce. Nāssa sampajjate sutanti assa sīlarahitassa puggalassa sutaṃ attano, paresañca katthaci bhavasampattiāvahaṃ na hoti. 『『Dussīloyaṃ purisapuggalo』』ti hi sikkhākāmā na tassa santikaṃ upasaṅkamanti. Bahussutopi ceti ettha ce-ti nipātamattaṃ. Pasaṃsitoti pasaṃsito eva nāma.

Rāgavasena aparāmaṭṭhagahaṇena taṇhāparāmāsābhāvamāha. Tathārūpanti rāgavasena aparāmaṭṭhaṃ. Bhinditvāti hanitvā. Saññapessāmīti saññattiṃ karissāmi, appakaṃ velaṃ maṃ vissejjetunti adhippāyo. Aṭṭiyāmīti jigucchāmi. Harāyāmīti lajjāmi.

Palipannoti sīdanto, sammakkhito vā. Sīleneva saddhiṃ marissāmīti sīlaṃ avināsento tena saheva marissāmi, na idāni kadācipi taṃ pariccajissāmi. Sati hi bhavādāne sīlena viyogo siyā, bhavameva nādiyissāmīti adhippāyo. Rogaṃ sammasantoti rogabhūtaṃ vedanaṃ vedanāmukhena sesārūpadhamme, rūpadhamme ca pariggahetvā vipassanto.

Ruppatoti vikāraṃ āpādiyamānasarīrassa. Parisussatīti samantato sussati. Yathā kiṃ? Pupphaṃ yathā paṃsuni ātape kataṃ sūriyātapasantatte paṃsuni ṭhapitaṃ sirīsādipupphaṃ viyāti attho. Ajaññanti amanuññaṃ jigucchanīyaṃ. Jaññasaṅkhātanti bālehi 『『jañña』』nti evaṃ kittitaṃ. Jaññarūpaṃ apassatoti yathābhūtaṃ appassato aviddasuno 『『jañña』』nti pasaṃsitaṃ. Dhiratthumanti dhi atthu imaṃ, dhi-saddayogena sabbattha upayogavacanaṃ, imassa pūtikāyassa dhikāro hotūti attho. Duggandhiyanti duggandhikaṃ duggandhavantaṃ. Yattha yathāvutte pūtikāye rāgahetu pamattā pamādaṃ āpannā. Pajāti sattā. Hāpenti maggaṃ sugatūpapattiyāti sugatūpapattiyā maggaṃ, sīlampi hāpenti, pageva jhānādinti adhippāyo. Kevalaṃ 『『arahanto』』ti vattabbā sāvakakhīṇāsavā, itare pana paccekabuddhā sammāsambuddhāti saha visesanenāti āha 『『arahantādīna』』nti. Sabbadarathappaṭippassaddhiyāti sabbakilesadarathappaṭippassaddhiyā.

Dutiyasīlapañcakavaṇṇanā

Pāṇātipātādīnanti ādi-saddena adinnādānādīnaṃ aggamaggavajjhakilesapariyosānānaṃ saṅgaho daṭṭhabbo. Pahānādīti ādi-saddena veramaṇiādīnaṃ catunnaṃ. Kesuci potthakesu 『『pahānavasenā』』ti likhanti, sā pamādalekhā. Pāṇātipātassa pahānaṃ sīlanti hirottappakaruṇālobhādipamukhena yena kusalacittuppādena pāṇātipāto pahīyati, taṃ pāṇātipātassa pahānaṃ sīlanaṭṭhena sīlaṃ. Tathā pāṇātipātā virati veramaṇī sīlaṃ. Pāṇātipātassa paṭipakkhacetanā cetanā sīlaṃ. Pāṇātipātassa saṃvaraṇaṃ pavesadvārapidhānaṃ saṃvaro sīlaṃ. Pāṇātipātassa avītikkamanaṃ avītikkamo sīlaṃ. Adinnādānassātiādīsupi eseva nayo. Abhijjhādīnaṃ pana anabhijjhādivasena pahānaṃ veditabbaṃ. Veramaṇī cetanā taṃsampayuttā saṃvarāvītikkamā tappamukhā dhammā.

我來幫您翻譯這段巴利文： "若少聞"即若無經應頌等聞。"于諸戒不安立"即若於別解脫律儀等戒也不正安立。"彼聞不成就"即彼無戒補特伽羅的聞對自他于任何有成就不生。因"此人惡戒"故欲學者不到彼處。"若多聞"此中"若"為助詞。"被稱讚"即即是被稱讚。 以貪方式不執取取即說無渴愛執取。"如是"即以貪方式不執取。"破"即殺。"我將令知"即我將作知解,義為請釋放我少時。"厭惡"即嫌惡。"慚"即慚愧。 "陷入"即沉沒,或涂污。"我將與戒共死"即不壞戒與彼一起將死,今不會舍彼。因為若取有則與戒分離,義為不取有。"思惟病"即以受門攝取病為受其餘非色法、色法而觀。 "壞"即被改變的身。"遍干"即從一切處干。如何?如花置於陽光下的沙土中,義為如置於日光所熱沙土中的青樹等花。"可知"即不可意厭惡。"稱為可知"即被愚者如是稱譽為"可知"。"不見可知色"即不如實見不知者稱讚為"可知"。"呸"即呸此,因呸字結合一切處為對格,義為此不凈身當被呸責。"臭"即惡臭有惡臭。"於此"于如說不凈身貪因放逸入放逸。"眾生"即有情。"廢棄善趣生起道"即廢棄善趣生起道、戒,何況禪等義。唯應說"阿羅漢"為聲聞漏盡者,其他則為辟支佛正等覺與差別故說"阿羅漢等"。"一切熱惱止息"即一切煩惱熱惱止息。 第二戒五釋 "殺生等"等字應見攝取不與取等乃至上道所斷煩惱。"舍等"等字為四種離等。某些書寫"以舍方式",彼為錯誤書寫。"殺生的舍是戒"即以慚愧悲無貪等為首的任何善心生起舍殺生,彼以戒義為戒。如是離殺生離即戒。殺生的對治思思即戒。殺生的防護封閉入門防護即戒。殺生的不違犯不違犯即戒。于"不與取"等也此即是理。但應知貪等以無貪等方式舍。離、思、相應防護不違犯為彼為首法。

Evaṃ dasakusalakammapathavasena pahānasīlādīni dassetvā idāni saupāyānaṃ aṭṭhannaṃ samāpattīnaṃ, aṭṭhārasannaṃ mahāvipassanānaṃ, ariyamaggānañca vasena tāni dassetuṃ 『『nekkhammenā』』tiādi āraddhaṃ. Tattha nekkhammenāti alobhappadhānena kusalacittuppādena. Kusalā hi dhammā kāmapaṭipakkhā idha 『『nekkhamma』』nti adhippetā. Tenāha 『『kāmacchandassa pahānaṃ sīla』』ntiādi. Tattha pahānasīlādīni heṭṭhā vuttanayeneva veditabbāni. Visesameva vakkhāma. Abyāpādenāti mettāya. Ālokasaññāyāti vibhūtaṃ katvā manasikaraṇena upaṭṭhitaālokasañjānanena . Avikkhepenāti samādhinā. Dhammavavatthānenāti kusalādidhammānaṃ yāthāvanicchayena. Sapaccayanāmarūpavavatthānenātipi vadanti.

Evaṃ kāmacchandādinīvaraṇappahānena 『『abhijjhaṃ loke pahāyā』』tiādinā (vibha. 538) vuttāya paṭhamajjhānādhigamassa upāyabhūtāya pubbabhāgapaṭipadāya vasena pahānasīlādīni dassetvā idāni saupāyānaṃ aṭṭhasamāpattiādīnaṃ vasena dassetuṃ 『『ñāṇenā』』tiādi vuttaṃ. Nāmarūpapariggahakaṅkhāvitaraṇānaṃ hi vibandhabhūtassa mohassa dūrīkaraṇena ñātapariññāya ṭhitassa aniccasaññādayo sijjhanti. Tathā jhānasamāpattīsu abhiratinimittena pāmojjena. Tattha anabhiratiyā vinoditāya jhānādīnaṃ samadhigamoti samāpattivipassanānaṃ arativinodanaavijjāpadālanādinā upāyoti vuttaṃ 『『ñāṇena avijjāya, pāmojjena aratiyā』』ti. Uppaṭipāṭiniddeso pana nīvaraṇasabhāvāya avijjāya heṭṭhānīvaraṇesupi saṅgahadassanatthanti daṭṭhabbaṃ.

『『Paṭhamenajhānena nīvaraṇāna』』ntiādīsu kathaṃ jhānānaṃ sīlabhāvo, kathaṃ vā tattha viratiyā sambhavo. Suvisuddhakāyakammādikassa hi cittasamādānavasena imāni jhānāni pavattanti, na parittakusalāni viya kāyakammādivisodhanavasena, nāpi maggaphaladhammā viya duccaritadurājīvasamucchedapaṭippassambhanavasenāti? Saccametaṃ. Mahaggatadhammesu nippariyāyena natthi sīlanaṭṭho, kuto viramaṇaṭṭho. Pariyāyena panetaṃ vuttanti daṭṭhabbaṃ. Ko pana so pariyāyo? Yadaggena mahaggatā kusaladhammā paṭipakkhe pajahanti, tadaggena tato oratā. Te ca yathā cittaṃ nārohanti, evaṃ saṃvutā nāma honti. Pariyuṭṭhānasaṅkhāto manodvāre vītikkamo natthi etesūti avītikkamāti ca vuccanti, cetanā pana taṃsampayuttāti. Soyamattho parato āgamissati. Evañca katvā vitakkādipahānavacanampi samatthitaṃ hoti. Na hi nippariyāyato sīlaṃ kusaladhammānaṃ pahāyakaṃ yujjati, na cettha akusalavitakkādayo adhippetā. Kiñcāpi paṭhamajjhānūpacāreyeva dukkhassa, catutthajjhānūpacāre ca sukhassa pahānaṃ hoti, atisayapahānaṃ pana sandhāya vuttaṃ 『『catutthena jhānena sukhadukkhānaṃ pahāna』』nti. 『『Ākāsānañcāyatanasamāpattiyā』』tiādīsu yaṃ vattabbaṃ, taṃ āruppakathāyaṃ (visuddhi.

我來幫您翻譯這段巴利文： 如是以十善業道方式顯示舍戒等后,今為顯示八具方便定、十八大觀、聖道的彼等而開始"以出離"等。其中"以出離"即以無貪為主善心生起。因為此處意為善法對治欲為"出離"。故說"欲貪的舍是戒"等。其中舍戒等應如上說方式了知。我們將說特殊。"以無恚"即慈。"以光明想"即以明瞭作意而現起光明認知。"以不散亂"即定。"以法決定"即善等法如實決定。也說"以有緣名色決定"。 如是以舍欲貪等蓋以"於世間舍貪"等(分別論538)所說初禪證得的方便前分行道方式顯示舍戒等后,今為顯示八定等具方便而說"以智"等。因為除遣障礙攝取名色度疑的癡住于遍知已成就無常想等。如是以喜為禪定中樂相。其中除去不樂后得定等故說以除不樂無明等方便定觀"以智無明,以喜不樂"。但逆說為顯示蓋性無明攝於下蓋中應見。 于"初禪諸蓋"等如何禪的戒性,如何或彼處離的有?因為以極清凈身業等心持受而此等禪轉起,不如小善以清凈身業等,也不如道果法以斷除惡行邪命止息。此實如是。廣大法中無說無戒義,何況離義。但應見此以方便說。何為彼方便?以廣大善法舍對治故,以彼下等。彼等如心不生起,如是名為防護。無遍起稱意門違犯故說無違犯,但思為彼相應。此義后將來。如是作則也成立說舍尋等。因為無說無方便戒舍善法相應,此處也不意為不善尋等。雖然于初禪近行即舍苦,于第四禪近行舍樂,但關於殊勝舍說"第四禪舍苦樂"。于"空無邊處定"等應說者于無色說(清凈道;

1.275 ādayo) āgamissati.

Aniccassa, aniccanti vā anupassanā aniccānupassanā. Tebhūmikadhammānaṃ aniccataṃ gahetvā pavattāya vipassanāyetaṃ nāmaṃ. Niccasaññāyāti 『『saṅkhatadhammā niccā sassatā』』ti evaṃ pavattāya micchāsaññāya, saññāggahaṇeneva diṭṭhicittānampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo ito parāsupi. Nibbidānupassanāyāti saṅkhāresu nibbindanākārena pavattāya anupassanāya. Nandiyāti sappītikataṇhāya. Virāgānupassanāyāti virajjanākārena pavattāya anupassanāya. Rāgassāti saṅkhāresu rāgassa. Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya. Yathā vā saṅkhārā nirujjhantiyeva, āyatiṃ punabbhavavasena na uppajjanti, evaṃ anupassanā nirodhānupassanā. Tenevāha 『『nirodhānupassanāya nirodheti no samudetī』』ti (paṭi. ma. 1.83). Muñcitukāmatāya hi ayaṃ balappattā. Saṅkhārānaṃ paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā. Paṭisaṅkhā santiṭṭhanā hi ayaṃ . Ādānassāti niccādivasena gahaṇassa. Santatisamūhakiccārammaṇavasena ekattagahaṇaṃ ghanasaññā, tassā ghanasaññāya. Āyūhanassāti abhisaṅkharaṇassa. Saṅkhārānaṃ avatthādivisesāpatti vipariṇāmo. Dhuvasaññāyāti thirabhāvagahaṇassa. Nimittassāti samūhādighanavasena sakiccaparicchedatāya ca saṅkhārānaṃ saviggahatāya. Paṇidhiyāti rāgādipaṇidhiyā, taṇhāvasena saṅkhāresu ninnatāyāti attho. Abhinivesassāti attānudiṭṭhiyā. Aniccadukkhādivasena sabbatebhūmakadhammatiraṇā adhipaññādhammavipassanā. Sārādānābhinivesassāti asāresu sāragahaṇavipallāsassa. Yathābhūtañāṇadassanaṃ thirabhāvapattā aniccādianupassanāva. Udayabbayañāṇanti keci. Sappaccayanāmarūpadassananti apare. 『『Issarakuttādivasena loko samuppanno』』ti abhiniveso sammohābhiniveso. Ucchedasassatābhinivesoti keci. 『『Ahosiṃ nu kho ahamatītamaddhāna』』ntiādinayappavattā (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) saṃsayāpatti sammohābhinivesoti apare. Saṅkhāresu tāṇaleṇabhāvagahaṇaṃ ālayābhiniveso. 『『Ālayaratā ālayasammuditā』』ti (dī. ni. 2.67; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7-8) vacanato ālayo taṇhā. Sā eva cakkhādīsu, rūpādīsu ca abhinivisanavasena pavattiyā ālayābhinivesoti apare. 『『Evaṃ ṭhitā te saṅkhārā paṭinissajjīyantī』』ti pavattaṃ ñāṇaṃ paṭisaṅkhānupassanā. Appaṭisaṅkhā paṭisaṅkhāya paṭipakkhabhūtā mohappadhānā akusaladhammā. Vaṭṭato vigatattā vivaṭṭaṃ nibbānaṃ, tattha ninnabhāvasaṅkhātena anupassanena pavatti vivaṭṭānupassanā, saṅkhārupekkhā ceva anulomañāṇañca. Saññogābhiniveso saṃyujjanavasena saṅkhāresu abhinivisanaṃ.

Diṭṭhekaṭṭhānanti diṭṭhiyā sahajekaṭṭhānañca pahānekaṭṭhānañca. Oḷārikānanti uparimaggavajjhe kilese upādāya vuttaṃ. Aññathā dassanena pahātabbāpi dutiyamaggavajjhehi oḷārikā. Aṇusahagatānanti aṇubhūtānaṃ, idaṃ heṭṭhimamaggavajjhe upādāya vuttaṃ. Sabbakilesānanti avasiṭṭhasabbakilesānaṃ. Na hi paṭhamamaggādīhi pahīnā kilesā puna pahīyanti.

『『Cittassaavippaṭisārāya saṃvattantī』』tiādīsu saṃvaro avippaṭisāratthāya. 『『Avippaṭisāratthāni kho, ānanda, kusalāni sīlānī』』ti (a. ni. 10.1) vacanato cetaso avippaṭisāratthāya bhavanti. Avippaṭisāro pāmojjatthāya. 『『Yoniso manasi karoto pāmojjaṃ jāyatī』』ti (dī. ni.

我來幫您翻譯這段巴利文： 1.275等)將來。 無常的,或無常隨觀為無常隨觀。此名為取三地法無常性而轉起的觀。"常想"即"有為法常恒常"如是轉起的邪想,應見以想取也取見心。此理於此后也。"厭離隨觀"即以厭離行相於諸行轉起的隨觀。"喜"即有喜愛。"離染隨觀"即以離染行相轉起的隨觀。"貪"即于諸行的貪。"滅隨觀"即諸行滅的隨觀。或如諸行滅盡,未來不生再有,如是隨觀為滅隨觀。故說"以滅隨觀滅非集"(無礙解道1.83)。因為此為欲解脫得力。以舍諸行行相轉起隨觀為舍隨觀。因為此為審慮住立。"取"即以常等取。以相續聚作用所緣方式取一為密想,彼密想。"積集"即造作。諸行得位等差別為變異。"堅固想"即取堅固性。"相"即以聚等密及自作用區分諸行的有身。"愿"即貪等愿,義為以愛于諸行傾向。"執著"即我見。以無常苦等審察一切三地法為增上慧法觀。"取實執著"即非實取實顛倒。如實智見為得堅固的無常等隨觀。有說"生滅智"。他說"見有緣名色"。"主宰造作等執著"為癡執著。有說"斷常執著"。他說以"我過去世是否有"等(中部1.18;相應部2.20;大義釋174)方式轉起疑為癡執著。于諸行取避護所性為依著執著。因說"樂依著喜依著"(長部2.67;中部1.281;2.337;相應部1.172;大品7-8)故依著是愛。他說彼即于眼等色等以執著方式轉起為依著執著。"如是住此諸行當舍"轉起智為審察隨觀。不審察為審察對治性以癡為主不善法。因離輪轉故離輪轉為涅槃,于彼以稱為傾向性隨觀轉起為離輪轉隨觀,即行舍及隨順智。結縛執著以結縛方式于諸行執著。 "見一處"即見的俱生一處及舍一處。"粗"即對上道所斷煩惱說。否則見所斷也比第二道所斷粗。"俱細"即成細,此對下道所斷說。"一切煩惱"即餘一切煩惱。因為初道等所斷煩惱不再斷。 于"轉向心無追悔"等中防護為無追悔。因說"阿難,善戒為心無追悔"(增支部10.1)故成為心無追悔。無追悔為喜。"如理作意生喜"(長部

3.359) vacanato pāmojjāya saṃvattanti. Pāmojjaṃ pītiyā. 『『Pamuditassa pīti jāyatī』』ti (dī. ni. 1.466; 3.359; a. ni. 3.96; 6.10; 11.12) vacanato pītiyā saṃvattanti. Pīti passaddhatthāya. 『『Pītimanassa kāyo passambhatī』』ti (dī. ni. 1.466; 3.359; a. ni. 3.96; 6.10; 11.12) vacanato passaddhiyā saṃvattanti. Passaddhi sukhatthāya. 『『Passaddhakāyo sukhaṃ vedetī』』ti (dī. ni. 1.466; 3.359; a. ni. 3.96; 6.10; 11.12) vacanato somanassāya saṃvattantīti. 『『Sukhatthāya sukhaṃ vedetī』』ti cettha somanassaṃ 『『sukha』』nti vuttaṃ. Āsevanāyāti samādhissa āsevanāya. Nirāmise hi sukhe siddhe 『『sukhino cittaṃ samādhiyatī』』ti (dī. ni. 1.466; 3.359; a. ni. 3.96; 6.10; 11.12) vacanato samādhi siddhoyeva hoti, tasmā samādhissa āsevanāya paguṇabalavabhāvāya saṃvattantīti attho. Bhāvanāyāti tasseva samādhissa vaḍḍhiyā. Bahulīkammāyāti punappunaṃ kiriyāya. Alaṅkārāyāti tasseva samādhissa pasādhanabhūtasaddhindriyādinipphattiyā alaṅkārāya saṃvattanti. Parikkhārāyāti avippaṭisārādikassa samādhisambhārassa siddhiyā tasseva samādhissa parikkhārāya saṃvattanti. Sambhārattho hi idha parikkhāra-saddo. 『『Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā』』tiādīsu (ma. ni. 1.191) viya sambhāroti ca paccayo veditabbo. Kāmañcāyaṃ parikkhāra-saddo 『『ratho sīlaparikkhāro』』tiādīsu (saṃ. ni. 5.4) alaṅkārattho. 『『Sattahi nagaraparikkhārehi suparikkhattaṃ hotī』』tiādīsu (a. ni. 7.67) parivārattho vutto. Idha pana alaṅkāraparivārānaṃ visuṃ gahitattā 『『sambhārattho』』ti vuttaṃ . Parivārāyāti mūlakāraṇabhāveneva samādhissa parivārabhūtasativīriyādidhammavisesasādhanena parivārasampattiyā saṃvattanti. Pāripūriyāti vasībhāvasampāpanena, vipassanāya padaṭṭhānabhāvāpādanena ca paripuṇṇabhāvasādhanato samādhissa pāripūriyā saṃvattanti.

Evaṃ suparisuddhasīlamūlakaṃ sabbākāraparipūraṃ samādhiṃ dassetvā idāni 『『samāhito pajānāti passati, yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati , virāgā vimuccatī』』ti (a. ni. 10.2; sa. ni.

我來幫您翻譯這段巴利文： 3.359)說故轉向喜。喜為喜。因說"歡喜者生喜"(長部1.466;3.359;增支部3.96;6.10;11.12)故轉向喜。喜為輕安。因說"喜意者身輕安"(長部1.466;3.359;增支部3.96;6.10;11.12)故轉向輕安。輕安為樂。因說"輕安身受樂"(長部1.466;3.359;增支部3.96;6.10;11.12)故轉向悅。此中"為樂受樂"說悅為"樂"。"習"即定的習。因為成就無染樂故說"樂者心定"(長部1.466;3.359;增支部3.96;6.10;11.12)故定即成就,因此義為轉向定的熟練有力性。"修"即彼定的增長。"多作"即再再作。"莊嚴"即轉向彼定的莊嚴成就信根等凈。"資具"即成就無追悔等定資糧而轉向彼定的資具。因為此處資具字為資糧義。如"出家者應集此等活命資具"等(中部1.191)應知資糧即緣。雖然此資具字如"車以戒為資具"等(相應部5.4)為莊嚴義。如"以七城資具善具"等(增支部7.67)說圍繞義。但此因別取莊嚴圍繞故說"資糧義"。"圍繞"即以根本因性而轉向定的圍繞成就由成就念精進等殊勝法。"圓滿"即由得自在、成為觀的足處而轉向圓滿成就定的圓滿。 如是顯示極清凈戒為根一切行相圓滿定后,今"定者了知見,如實知見者厭離,厭離者離貪,由離貪解脫"(增支部10.2;相應部;

3.14) vacanato sīlamūlakāni samādhipadaṭṭhānāni payojanāni dassetuṃ 『『ekantanibbidāyā』』tiādi vuttaṃ. Nibbidāya hi dassitāya tassā padaṭṭhānabhūtaṃ yathābhūtañāṇadassanaṃ dassitameva hoti, tasmiṃ asati nibbidāya asijjhanato. Nibbidādayo atthato vibhattā eva. Yathābhūtañāṇadassananti panettha sappaccayanāmarūpadassanaṃ adhippetaṃ. Evamettha amatamahānibbānapariyosānaṃ sīlassa payojanaṃ dassitanti veditabbaṃ.

Idāni pahānādīsu sīlatthaṃ dassetuṃ 『『ettha cā』』tiādi āraddhaṃ. Tattha pajahanaṃ anuppādanirodho pahānanti tassa bhāvasādhanataṃ sandhāya 『『pahānanti koci dhammo nāma natthī』』ti vuttaṃ. Yathā panassa dhammabhāvo sambhavati, tathā heṭṭhā saṃvaṇṇitameva. Evaṃ hissa sīlabhāvo suṭṭhu yujjati. Taṃ taṃ pahānanti 『『pāṇātipātassa pahānaṃ, adinnādānassa pahāna』』nti evaṃ vuttaṃ taṃ taṃ pahānaṃ. Tassa tassa kusaladhammassāti pāṇātipātassa pahānaṃ mettādikusaladhammassa, adinnādānassa pahānaṃ cāgādikusaladhammassāti evaṃ tassa tassa kusaladhammassa. Patiṭṭhānaṭṭhenāti patiṭṭhānabhāvena. Pahānaṃ hi tasmiṃ sati hoti, asati na hoti, tassa 『『patiṭṭhāna』』nti vattabbataṃ labhatīti katvā yasmiṃ santāne pāṇātipātādayo tassa pakampahetavoti tappahānaṃ vikampābhāvakaraṇena ca samādhānaṃ vuttaṃ. Evaṃ sesapahānesupi vattabbaṃ. Samādhānaṃ saṇṭhapanaṃ, saṃyamanaṃ vā. Itare cattāroti veramaṇiādayo cattāro dhammā na pahānaṃ viya vohāramattanti adhippāyo. Tato tatoti tamhā tamhā pāṇātipātādito. Tassa tassāti pāṇātipātādikassa saṃvaraṇavasena, tassa tassa vā saṃvarassa vasena. Tadubhayasampayuttacetanāvasenāti veramaṇīhi, saṃvaradhammehi ca sampayuttāya cetanāya vasena. Taṃ taṃ avītikkamantassāti taṃ taṃ pāṇātipātādiṃ avītikkamantassa puggalassa, dhammasamūhassa vā vasena cetaso pavattisabbhāvaṃ sandhāya vuttā. Tasmā ekakkhaṇepi labbhantīti adhippāyo.

Sīlasaṃkilesavodānavaṇṇanā

我來幫您翻譯這段巴利文： 3.14)說故為顯示以戒為根以定為足處諸功德而說"唯一厭離"等。因為顯示厭離時,已顯示作為其足處的如實智見,因無彼不成就厭離故。厭離等以義已分別。但此中"如實智見"意為見有緣名色。如是此中應知已顯示戒的功德以無死大涅槃為終。 今為顯示舍等中戒義而開始"此中"等。其中舍為不生滅為舍,關於彼成就性說"舍非某法"。但如何有法性,如上已註釋。如是彼戒性善成。"彼彼舍"即如說"殺生的舍,不與取的舍"如是說彼彼舍。"彼彼善法"即殺生的舍為慈等善法,不與取的舍為舍等善法,如是彼彼善法。"以安住義"即以安住性。因為有彼時有舍,無則無,彼得說為"安住"故於此相續中殺生等為彼動搖因故,彼舍以作無動搖說為等持。如是于余舍也應說。等持為安立或防護。"其餘四"即離等四法不如舍唯言說義。"從彼彼"即從彼彼殺生等。"彼彼"即以殺生等防護方式,或以彼彼防護方式。"與彼二相應思方式"即以與離及防護法相應思方式。"不違犯彼彼"即關於不違犯彼彼殺生等補特伽羅或法聚方式心轉起存在而說。故義為一剎那也得。 戒雜染清凈釋

1. Saṃkilissati tenāti saṃkileso. Ko pana soti āha 『『khaṇḍādibhāvo sīlassa saṃkileso』』ti. Vodāyati visujjhati etenāti vodānaṃ, akhaṇḍādibhāvo. Lābhayasādīti ādi-saddena ñātiaṅgajīvitādīnaṃ saṅgaho. Sattasu āpattikkhandhesu ādimhi vā ante vā vemajjheti ca idaṃ tesaṃ uddesādipāḷivasena vuttaṃ. Na hi añño koci āpattikkhandhānaṃ anukkamo atthi. Khaṇḍanti khaṇḍavantaṃ, khaṇḍitaṃ vā. Chiddanti etthāpi eseva nayo. Pariyante chinnasāṭako viyāti vatthante, dasante vā chinnavatthaṃ viya.

Evanti idāni vuccamānākārena. Methunasaṃyogavasenāti rāgapariyuṭṭhānena sadisabhāvāpattiyā mithunānaṃ idanti methunaṃ, nibandhanaṃ. Methunavasena samāyogo methunasaṃyogo. Idha pana methunasaṃyogo viyāti methunasaṃyogo, tassa vasena. Idhāti imasmiṃ loke. Ekaccoti eko. Samaṇo vā brāhmaṇo vāti pabbajjāmattena samaṇo vā jātimattena brāhmaṇo vā. Dvayaṃdvayasamāpattinti dvīhi dvīhi samāpajjitabbaṃ, methunanti attho. Na heva kho samāpajjatīti sambandho. Ucchādanaṃ ubbattanaṃ. Sambāhanaṃ parimaddanaṃ. Sādiyatīti adhivāseti. Tadassādetīti taṃ ucchādanādiṃ abhiramati. Nikāmetīti icchati. Vittinti tuṭṭhiṃ. Idampi khoti ettha idanti yathāvuttaṃ sādiyanādiṃ khaṇḍabhāvādivasena ekaṃ katvā vuttaṃ. Pi-saddo vakkhamānaṃ upādāya samuccayattho. Kho-saddo avadhāraṇattho. Idaṃ vuttaṃ hoti – yadetaṃ brahmacārīpaṭiññassa asatipi dvayaṃdvayasamāpattiyaṃ mātugāmassa ucchādananhāpanasambāhanasādiyanādi, idampi ekaṃsena tassa brahmacariyassa khaṇḍādibhāvāpādanato khaṇḍampi chiddampi sabalampi kammāsampīti. Evaṃ pana khaṇḍādibhāvāpattiyā so aparisuddhaṃ brahmacariyaṃ carati, na parisuddhaṃ, saṃyutto methunasaṃyogena, na visaṃyutto. Tato cassa na jātiādīhi parimuttīti dassento 『『ayaṃ vuccatī』』tiādimāha.

Sañjagghatīti kilesavasena mahāhasitaṃ hasati. Saṃkīḷatīti kāyasaṃsaggavasena kīḷati. Saṃkelāyatīti sabbaso mātugāmaṃ kelāyanto viharati. Cakkhunāti attano cakkhunā. Cakkhunti mātugāmassa cakkhuṃ. Upanijjhāyatīti upecca nijjhāyati oloketi. Tirokuṭṭāti kuṭṭassa parato. Tathā tiropākārā. Mattikāmayā bhitti kuṭṭaṃ, iṭṭhakāmayā pākāroti vadanti. Yā kāci vā bhitti porisato diyaḍḍharatanuccappamāṇā kuṭṭaṃ, kuṭṭato adhiko pākāro.

Assāti brahmacārīpaṭiññassa. Pubbeti vatasamādānato pubbe. Kāmaguṇehīti kāmakoṭṭhāsehi. Samappitanti suṭṭhu appitaṃ sahitaṃ. Samaṅgībhūtanti samannāgataṃ. Paricārayamānanti kīḷantaṃ, upaṭṭhahiyamānaṃ vā. Paṇidhāyāti patthetvā. Sīlenātiādīsu yamaniyamādisamādānavasena sīlaṃ. Avītikkamavasena vataṃ. Ubhayampi sīlaṃ. Dukkaracariyavasena pavattitaṃ vataṃ. Taṃtaṃakiccasammatato vā nivattilakkhaṇaṃ sīlaṃ. Taṃtaṃsamādānavato vesabhojanakiccakaraṇādivisesapaṭipatti vataṃ. Sabbathāpi dukkaracariyā tapo. Methunavirati brahmacariyaṃ.

我來幫您翻譯這段巴利文： 21.被污染故為雜染。何為彼而說"斷等性為戒的雜染"。由此清凈故為清凈,即無斷等性。"利養名譽等"等字攝取親屬肢體命等。"於七犯聚中初或后或中"此依彼等誦等文說。因為無其他任何犯聚次第。"斷"即有斷,或被斷。"缺"於此也此即是理。"如邊緣破布"即如衣邊或緣邊被破的衣。 "如是"即如今將說方式。"以淫慾結合方式"即以貪遍起得同性為二人的此為淫慾,結縛。以淫慾方式結合爲淫慾結合。但此如淫慾結合爲淫慾結合,以彼方式。"此"即此世間。"某"即一。"沙門或婆羅門"即僅以出家為沙門或僅以生為婆羅門。"二二入"即由二二應入,義為淫慾。結合"雖然不入"。塗抹為摩擦。揉按為按摩。"享受"即同意。"喜樂彼"即喜樂彼塗抹等。"欲求"即欲。"歡悅"即喜。"此亦"此中"此"即以斷等性作一而說如說享受等。亦字關係將說攝取積聚義。實字決定義。此說義 - 此自稱梵行者雖無二二入而享受女人塗抹洗按摩等,此亦一向成就彼梵行斷等性故為斷也缺也斑也駁也。如是得斷等性故彼行不清凈梵行,非清凈,結合淫慾結合,非離系。從彼無解脫生等而顯示說"此說"等。 "共笑"即以煩惱方式大笑。"共戲"即以身觸方式戲。"共愛"即一切處住愛惜女人。"以眼"即以自眼。"眼"即女人眼。"注視"即近住注視觀看。"壁外"即壁彼岸。如是"墻外"。說土造壁為壁,磚造為墻。或任何壁高量一人半肘為壁,高於壁為墻。 "彼"即自稱梵行者。"前"即受持戒前。"欲功德"即欲分。"具"即善俱有結合。"具足"即成就。"受用"即遊戲,或被侍奉。"希求"即求。于"戒"等中以制制等受持方式為戒。以無違犯方式為禁。二者皆戒。以難行方式轉起為禁。或以彼彼非許事退避相為戒。以彼彼受持如吃素作事等特殊行為禁。一切處難行為苦行。離淫為梵行。

Sabbasoti anavasesato, sabbesaṃ vā. Abhedenāti avītikkamena. Aparāya ca pāpadhammānaṃ anuppattiyā, guṇānaṃ uppattiyā saṅgahitoti yojanā. Tattha kujjhanalakkhaṇo kodho. Upanandhanalakkhaṇo upanāho. Paresaṃ guṇamakkhanalakkhaṇo makkho. Yugaggāhalakkhaṇo paḷāso. Parasampattiusūyanalakkhaṇā issā. Attasampattinigūhanalakkhaṇaṃ macchariyaṃ. Santadosapaṭicchādanalakkhaṇā māyā. Asantaguṇasambhāvanalakkhaṇaṃ sāṭheyyaṃ. Cittassa thaddhabhāvalakkhaṇo thambho. Karaṇuttariyalakkhaṇo sārambho. Unnatilakkhaṇo māno. Abbhunnatilakkhaṇo atimāno. Majjanalakkhaṇo mado. Cittavosaggalakkhaṇo pamādo. Ādi-saddena lobhamohaviparītamanasikārādīnaṃ saṅgaho.

Idāni 『『akhaṇḍādibhāvo panā』』tiādinā vuttamevatthaṃ pākaṭataraṃ kātuṃ 『『yāni hī』』tiādimāha. Tattha anupahatānīti anupaddutāni. Vivaṭṭūpanissayatāya taṇhādāsabyato mocanena bhujissabhāvakaraṇaṃ. Aviññūnaṃ appamāṇattā vuttaṃ 『『viññūhi pasatthattā』』ti. Samādhisaṃvattanaṃ vā etesaṃ payojanaṃ, samādhisaṃvattane vā niyuttānīti samādhisaṃvattanikāni. Niddānena sassasampatti viya paṭipakkhavigamena sīlasampadā, sā ca tattha sati dosadassaneti āha 『『sīlavipattiyā ca ādīnavadassanenā』』ti. Nisammakārīnaṃ payojanagarukatāya diṭṭhaguṇeyeva sammāpaṭipattīti vuttaṃ 『『sīlasampattiyā ca ānisaṃsadassanenā』』ti.

Tattha sīlavipattiyā ādīnavo sīlasampadāya heṭṭhā dassitaānisaṃsapaṭipakkhato veditabbo, taṃ suviññeyyanti avitthāretvā pakārantarehi dassetuṃ 『『apicā』』ti āraddhaṃ. Tattha yathā sīlasampadā sattānaṃ manuññabhāvakāraṇaṃ, evaṃ sīlavipatti amanuññabhāvakāraṇanti āha 『『dussīlo…pe… devamanussāna』』nti. Ananusāsanīyo jigucchitabbato. Dukkhitoti sañjātadukkho. Vippaṭisārīti 『『akataṃ vata me kalyāṇa』』ntiādinā paccānutāpī. Dubbaṇṇoti guṇavaṇṇena, kāyavaṇṇena ca virahito. Assāti dussīlassa. Samphassitānaṃ dukkho dukkhāvaho samphasso etassāti dukkhasamphasso. Guṇānubhāvābhāvato appaṃ agghatīti appaggho. Anekavassagaṇikagūthakūpo viyāti anekavassasamūhe sañcitukkārāvāṭo viya. Dubbisodhano sodhetuṃ asakkuṇeyyo. Chavālātaṃ chavaḍāhe santajjanummukkaṃ. Ubhato paribāhiroti sāmaññato, gihibhogato ca parihīno. Sabbesaṃ verī, sabbe vā verī etassāti sabbaverī, so eva sabbaveriko, puriso. Saṃvāsaṃ nārahatīti asaṃvāsāraho. Saddhammeti paṭipattisaddhamme, paṭivedhasaddhamme ca.

『『Aggikkhandhapariyāye vuttadukkhabhāgitāyā』』ti saṅkhepena vuttamatthaṃ vitthārato dassetuṃ 『『dussīlānañhī』』tiādi āraddhaṃ. Pañcakāmaguṇaparibhogasukhe, parehi kayiramānavandanamānanādisukhe ca assādena gadhitacittā pañcakāma…pe… gadhitacittā, tesaṃ. Te yathāvuttasukhassādā paccayā etassāti tappaccayaṃ. Dukkhanti sambandho.

我來幫您翻譯這段巴利文： "一切"即無餘,或一切的。"無違"即無違犯。與后不生惡法,生功德攝取結合。此中瞋相為瞋。結恨相為恨。塗抹他人功德相為覆。執取相等為對抗。嫉妒他人成就相為嫉。隱藏自己成就相為慳。覆藏實有過相為誑。稱揚無實功德相為諂。心僵硬性相為慢。超過作相為競。高舉相為慢。極高舉相為過慢。醉相為傲。心放逸相為放逸。等字攝取貪癡邪作意等。 今為使"無斷等性"等所說義更明顯而說"因彼等"等。此中"無害"即無惱害。由向離輪轉依止性以解脫愛奴役而作自在性。因非智者無量故說"被智者稱讚"。或彼等功德為定轉向,或定在定轉向中故為定轉向。如以睡眠得谷成就,以對治離去得戒成就,彼于有時見過失故說"以見戒失壞過患"。因審察作者重視功德故於見功德中正行說"以見戒成就功德"。 此中戒失壞過患應知從上所示戒成就功德之對立,彼易了知故不廣說以其他方式顯示而開始"又"。此中如戒成就為有情可意性因,如是戒失壞為不可意性因故說"惡戒...天人"。不可教誡因應嫌惡。"苦"即已生苦。"追悔"即以"未作善"等追悔。"丑"即離功德色及身色。"彼"即惡戒者。"觸惱"即有觸為苦為苦因者為苦觸。因無功德威力故值少為廉。"如多年糞坑"即如積集多年的糞坑。"難凈"即不能凈。"燒尸木"即燒尸時所採火木。"兩邊外"即離沙門及俗受用。一切敵或一切為敵彼為一切敵,彼即一切敵,人。"不應共住"即不值共住。于"正法"即行正法及證正法。 "如火蘊經所說苦分"以略說義為顯示廣說而開始"因惡戒者"等。於五欲功德受用樂,他人所作禮敬等樂貪著味五欲...貪著心,彼等。彼等如說樂味為緣彼為彼緣。"苦"結合。

Passatha noti passatha nu, api passatha. Mahantanti vipulaṃ. Aggikkhandhanti aggisamūhaṃ. Ādittanti padittaṃ. Sampajjalitanti samantato pajjalitaṃ acchivipphuliṅgāni muccantaṃ. Sajotibhūtanti sapabhaṃ samantato uṭṭhitāhi jālāhi ekappabhāsamudayabhūtaṃ. Taṃ kiṃ maññathāti taṃ idāni mayā vuccamānamatthaṃ kiṃ maññathāti anumatigahaṇatthaṃ pucchati. Āliṅgetvāti upagūhitvā. Upanisīdeyyāti teneva āliṅganena upecca nisīdeyya. Yadatthamettha satthā aggikkhandhāliṅganaṃ, kaññāliṅganañca ānesi, tamatthaṃ vibhāvetuṃ 『『ārocayāmī』』tiādimāha . Tattha ārocayāmīti āmantemi. Voti tumhe. Paṭivedayāmīti pabodhemi. Dussīlassāti nissīlassa sīlavirahitassa. Pāpadhammassāti dussīlattā eva hīnajjhāsayatāya lāmakasabhāvassa. Asucisaṅkassarasamācārassāti aparisuddhakāyasamācārāditāya asucissa hutvā saṅkāya saritabbasamācārassa. Dussīlo hi kiñcideva asāruppaṃ disvā 『『idaṃ asukena kataṃ bhavissatī』』ti paresaṃ āsaṅkanīyova hoti, kenacideva vā karaṇīyena mantayante bhikkhū disvā 『『kacci nu kho ime mayā kataṃ kammaṃ jānitvā mantentī』』ti attanoyeva saṅkāya saritabbasamācāroti. Paṭicchannakammantassāti lajjitabbatāya paṭicchādetabbakammantassa. Assamaṇassāti na samaṇassa. Salākaggahaṇādīsu 『『ahampi samaṇo』』ti micchāpaṭiññāya samaṇapaṭiññassa. Aseṭṭhacāritāya abrahmacārissa. Uposathādīsu 『『ahampi brahmacārī』』ti micchāpaṭiññāya brahmacāripaṭiññassa. Pūtinā kammena sīlavipattiyā anto anupaviṭṭhattā antopūtikassa. Chahi dvārehi rāgādikilesānuvassanena tintattā avassutassa. Sañjātarāgādikacavarattā, sīlavantehi chaḍḍetabbattā ca kasambujātassa. Aggikkhandhūpamāya hīnūpamabhūtāyāti attho. Tenāha bhagavā – 『『etadeva tassa vara』』nti. Bhagavā dukkhaṃ dassetvā dukkhaṃ dassetīti sambandho.

Vāḷarajjuyāti vāḷehi katarajjuyā. Sā hi kharatarā hoti. Ghaṃseyyāti padhaṃsanavasena ghaṃseyya. Teladhotāyāti telena nisitāya. Paccorasminti patiurasmiṃ urābhimukhaṃ, uramajjheti adhippāyo. Ayosaṅkunāti saṇḍāsena. Pheṇuddehakanti pheṇaṃ uddehetvā, anekavāraṃ pheṇaṃ uṭṭhapetvāti attho.

Aggikkhandhāliṅganadukkhatopi adhimattadukkhatāya kaṭukabhūtaṃ dukkhaṃ phalaṃ etassāti aggikkhandhāliṅganadukkhādhikadukkhakaṭukaphalaṃ. Kāmasukhaṃ avijahato bhinnasīlassa dussīlassa kuto tassa sukhaṃ natthevāti adhippāyo. Sādaneti sādiyane. Yanti añjalikammasādanaṃ. Asīlinoti dussīlassa. Upahatanti sīlabyasanena upaddutaṃ. Khatanti kusalamūlānaṃ khaṇanena khataṃ, khaṇitaṃ vā guṇaṃ sarīreti adhippāyo. Sabbabhayehīti attānuvādādisabbabhayehi. Upacārajjhānaṃ upādāya sabbehi adhigamasukhehi.

Vuttappakāraviparītatoti sīlavipattiyaṃ vuttākārapaṭipakkhato 『『manāpo hoti devamanussāna』』ntiādinā. Kāyagandhopi pāmojjaṃ, sīlavantassa bhikkhuno. Karoti api devānanti ettha 『『gandho isīnaṃ ciradikkhitāna』』ntiādikā (jā. 2.

我來幫您翻譯這段巴利文： "你們見否"即你們見否,還是你們見。"大"即廣。"火聚"即火堆。"燃"即燃燒。"熾然"即遍處熾然放出火花。"有光"即有光明以遍起火焰成為一光輝。"你們如何認為"為取同意而問"此我今將說義你們如何認為"。"抱"即擁抱。"近坐"即以彼擁抱近而坐。為顯示此處導師引火聚擁抱及少女擁抱之義而說"我告"等。此中"我告"即我告知。"你們"即你們。"我示"即我開示。"惡戒"即無戒離戒。"惡法"即由惡戒故下劣意樂性為劣性。"不凈疑惑行"即因不凈身行等為不凈而應以疑憶念行。因為惡戒者見某不適當事"此應是某人所作"而為他人所疑慮,或見比丘以某事商議"莫非他們知道我所作業而商議"而為自己疑惑所憶念行。"隱藏業"即因應慚而應隱藏業。"非沙門"即非沙門。于取籌等以"我也是沙門"邪稱而稱沙門。因非勝行故非梵行。于布薩等以"我也是梵行"邪稱而稱梵行。因腐業戒失壞內入故內腐。因六門隨流貪等煩惱故流出。因生貪等垢故,應被持戒者棄故生垢。義為火聚譬喻成為劣喻。故世尊說:"此實為彼勝"。結合世尊顯示苦而顯示苦。 "粗繩"即粗製繩。因彼更粗糙。"磨擦"即以破壞方式磨擦。"油磨"即以油磨利。"胸前"即對胸向胸,義為胸中。"鐵鉗"即鉗。"起泡"即起泡,義為多次起泡。 "火聚擁抱苦等更苦粗果"即比火聚擁抱苦更過苦的粗果為彼。不捨欲樂破戒惡戒者何處有彼樂全無義。"享受"即受用。"彼"即合掌享受。"無戒"即惡戒。"毀"即以戒失壞所害。"壞"即以掘善根故壞,或義為掘壞功德身。"一切怖"即從自責等一切怖。從近行定一切證得樂。 "與所說相反"即從戒失壞所說相對"可意于天人"等。"身香也生歡喜,持戒比丘。令諸天也"此中"仙人久修習香"等(本生2.

17.55) gāthā vitthāretabbā. Avighātīti appaṭighātī. Vadhabandhādiparikilesā diṭṭhadhammikā āsavā upaddavā. Samparāyikadukkhānaṃ mūlaṃ nāma dussīlyaṃ. Antamatikkantaṃ accantaṃ, accantaṃ santā accantasantā kilesapariḷāhasaṅkhātadarathānaṃ abhāvena sabbadā santā. Ubbijjitvāti ñāṇutrāsena uttasitvā. Vodāpetabbanti visodhetabbaṃ.

Sīlaniddesavaṇṇanā niṭṭhitā.

Iti paṭhamaparicchedavaṇṇanā.

1. Dhutaṅganiddesavaṇṇanā

2. Appā icchā etassāti appiccho, paccayagedharahito. Tassa bhāvo appicchatā, alobhajjhāsayatāti attho. Samaṃ tuṭṭhi, santena, sakena vā tuṭṭhi santuṭṭhi, santuṭṭhi eva santuṭṭhitā, aññaṃ apatthetvā yathāladdhehi itarītarehi paccayehi paritussanā. Santuṭṭhitādīhīti ta-kāro vā padasandhikaro. 『『Santuṭṭhiādīhī』』ti vā pāṭho. Te guṇeti te sīlavodānassa hetubhūte appicchatādiguṇe. Sampādetunti sampanne kātuṃ. Te hi sīlavisuddhiyā paṭiladdhamattā hutvā dhutadhammehi sampannatarā honti. Dhutaṅgasamādānanti kilesānaṃ dhunanakaaṅgānaṃ viddhaṃsanakāraṇānaṃ sammadeva ādānaṃ. Evanti evaṃ sante, dhutaṅgasamādāne kateti attho. Assa yogino. Sallekho kilesānaṃ sammadeva likhanā chedanā tanukaraṇaṃ. Paviveko cittavivekassa upāyabhūtā vivekaṭṭhakāyatā. Apacayo yathā paṭipajjanato kilesā naṃ apacinanti na ācinanti, tathā paṭipajjanā. Vīriyārambho anuppannānaṃ pāpadhammānaṃ anuppādanādivasena āraddhavīriyatā. Subharatā yathāvuttaappicchabhāvādisiddhā upaṭṭhakānaṃ sukhabharaṇīyatā suposatā. Ādi-saddena appakiccatāsallahukavuttiādike saṅgaṇhāti. Sīlañceva yathāsamādinnaṃ paṭipakkhadhammānaṃ dūrībhāvena suparisuddhaṃ bhavissati. Vatāni ca dhutadhammā ca sampajjissanti sampannā bhavissanti, nipphajjissanti vā. Yā thirabhūtā itarītaracīvarapiṇḍapātasenāsanasantuṭṭhi porāṇānaṃ buddhādīnaṃ ariyānaṃ paveṇibhāvena ṭhitā, tattha patiṭṭhitabhāvaṃ sandhāyāha 『『porāṇe ariyavaṃsattaye patiṭṭhāyā』』ti. Bhāvanā āramitabbaṭṭhena ārāmo etassāti bhāvanārāmo, tabbhāvo bhāvanārāmatā, samathavipassanābhāvanāsu yuttappayuttatā. Yasmā adhigamāraho bhavissati, tasmāti sambandho.

Lābhasakkārādi taṇhāya āmasitabbato, lokapariyāpannatāya ca lokāmisaṃ. Nibbānādhigamassa anulomato anulomapaṭipadā vipassanābhāvanā. Atthatoti vacanatthato. Pabhedatoti vibhāgato. Bhedatoti vināsato. Dhutādīnanti dhutadhutavādadhutadhammadhutaṅgānaṃ. Samāsabyāsatoti saṅkhepavitthārato.

我來幫您翻譯這段巴利文： 17.55)偈頌應廣說。"無害"即無對礙。殺縛等惱害為現法漏害。惡戒名為後世苦根。"極"為超越邊際,因無煩惱熱惱稱為擾惱故常寂為極寂。"驚怖"即以智畏而怖。"應凈化"即應清凈。 戒釋註釋完。 如是第一品釋。 2.頭陀支釋註釋 22.少欲為彼為少欲,離資具貪著。彼性為少欲性,義為無貪意樂性。平等滿足,以寂或以自滿足為知足,知足即知足性,不求他以所得種種資具滿足。"以知足等"或ta字為句連線。或讀"以知足等"。"彼等功德"即彼等作為戒清凈因的少欲等功德。"成就"即令圓滿。因彼等得戒清凈后以頭陀法更圓滿。"受持頭陀支"即正受持摧破煩惱支破壞因。"如是"即如是,義為作頭陀支受持。"此"瑜伽者。"削減"為正削煩惱斷薄。"遠離"為心遠離方便的住遠離處身。"損減"為如是行故煩惱不積集不增長如是行。"發勤"為以不生未生惡法等方式發精進性。"易養"即如說少欲等成就而為侍者易養好養。等字攝取少事輕生活等。戒如所受持以對治法遠離而極清凈。禁及頭陀法將成就圓滿或完成。凡堅固種種衣缽住處知足以古佛等聖者傳統住立,關於住立彼說"住立古三聖種"。以應修義為樂彼為修樂,彼性為修樂性,于止觀修習相應。結合因將值得證得故。 因應以愛觸及屬世間故為世俗。因隨順涅槃證得故觀修習為隨順行。"義"即語義。"類"即分類。"壞"即毀壞。"頭陀等"即頭陀說頭陀頭陀法頭陀支。"略廣"即略說廣說。

23.Rathikāti racchā. Saṅkārakūṭādīnanti niddhāraṇe sāmivacanaṃ. Abbhuggataṭṭhenāti ussitaṭṭhena. 『『Nadiyā kūla』』ntiādīsu viya samussayattho kūla-saddoti āha 『『paṃsukūlamiva paṃsukūla』』nti. Ku-saddo kucchāyaṃ ula-saddo gatiatthoti āha 『『kucchitabhāvaṃ gacchatīti vuttaṃ hotī』』ti, paṃsu viya kucchitaṃ ulati pavattatīti vā paṃsukūlaṃ. Paṃsukūlassa dhāraṇaṃ paṃsukūlaṃ uttarapadalopena, taṃ sīlamassāti paṃsukūliko, yathā 『『āpūpiko』』ti. Aṅgati attano phalaṃ paṭicca hetubhāvaṃ gacchatīti aṅgaṃ, kāraṇaṃ. Yena puggalo 『『paṃsukūliko』』ti vuccati, so samādānacetanāsaṅkhāto dhammo paṃsukūlikassa aṅganti paṃsukūlikaṅgaṃ. Tenāha 『『paṃsukūlikassā』』tiādi. Tassāti samādānassa. Samādiyati etenāti samādānaṃ, cetanā.

Eteneva nayenāti yathā paṃsukūladhāraṇaṃ paṃsukūlaṃ, taṃsīlo paṃsukūliko, tassa aṅgaṃ samādānacetanā 『『paṃsukūlikaṅga』』nti vuttaṃ, evaṃ eteneva vacanatthanayena ticīvaradhāraṇaṃ ticīvaraṃ, taṃsīlo tecīvariko, tassa aṅgaṃ samādānacetanā 『『tecīvarikaṅga』』nti veditabbaṃ. Saṅghāṭiādīsu eva tīsu cīvaresu ticīvarasamaññā, na kaṇḍupaṭicchādivassikasāṭikādīsūti tāni sarūpato dassento 『『saṅghāṭiuttarāsaṅgaantaravāsakasaṅkhāta』』nti āha.

Taṃ piṇḍapātanti parehi diyyamānānaṃ piṇḍānaṃ patte patanasaṅkhātaṃ piṇḍapātaṃ, taṃ uñchatīti piṇḍapātiko, yathā bādariko sāmākiko. Piṇḍapāti eva piṇḍapātiko, yathā bhaddo eva bhaddako. Avakhaṇḍanaṃ vicchindanaṃ nirantaramappavatti. Tappaṭikkhepato anavakhaṇḍanaṃ avicchindanaṃ nirantarappavatti. Saha apadānenāti saha anavakhaṇḍanena. Sapadānanti padassa kiriyāvisesanabhāvaṃ, yattha ca taṃ anavakhaṇḍanaṃ, tañca dassetuṃ 『『avakhaṇḍanarahitaṃ anugharanti vuttaṃ hotī』』ti vuttaṃ. Ekāsaneti iriyāpathantarena anantaritāya ekāyayeva nisajjāya. Patte piṇḍoti ettha vatthubhedo idhādhippeto, na sāmaññaṃ. Eva-kāro ca luttaniddiṭṭhoti dassento 『『kevalaṃ ekasmiṃyeva patte』』ti āha. Uttarapadalopaṃ katvā ayaṃ niddesoti dassento 『『pattapiṇḍagahaṇe pattapiṇḍasaññaṃ katvā』』ti āha. Esa nayo ito paresupi.

我來翻譯這段巴利文： 23.街道為路。垃圾堆等為屬格分詞。以高起義為豎立義。如"河岸"等,堆積義為岸字故說"如糞掃衣為糞掃衣"。ku字為厭惡義,ula字為行義故說"義為趣向厭惡性",或如糞掃厭惡而行轉起故為糞掃衣。持糞掃衣為糞掃衣略后詞,彼為戒彼為糞掃衣者,如"食糕者"。支即依自果趣因性為支,因。由彼補特伽羅說"糞掃衣者",彼受持思所稱法為糞掃衣者支為糞掃衣支。故說"糞掃衣者"等。"彼"即受持。由此受持為受持,思。 "由此理"即如持糞掃衣為糞掃衣,彼戒為糞掃衣者,彼支受持思說"糞掃衣支",如是由此語義理,持三衣為三衣,彼戒為三衣者,彼支受持思應知"三衣支"。僧伽梨等三衣中三衣名,非覆瘡雨浴衣等故顯示彼自性說"稱為僧伽梨上衣下衣"。 "彼乞食"即他人所施食團落缽中稱為乞食,彼行乞為乞食者,如食檳榔者食稻者。乞食即乞食者,如賢即賢者。破壞為斷,不相續轉起。從彼對治不破壞為不斷,相續轉起。"共無破"即共不破壞。"次第"為顯示步行差別,及彼無破壞故說"義為無破壞隨家"。"一座"即不被其他威儀間隔唯一坐。"缽食"此中意為事物差別,非通稱。eva字為略說顯示"僅於一缽"。顯示作略后詞釋而說"于取缽食作缽食想"。此理於此后諸句也是。

Pacchābhattaṃ nāma pavāraṇato pacchā laddhabhattaṃ eva. Khalu-saddassa paṭisedhatthavācakattā tena samānatthaṃ na-kāraṃ gahetvā āha 『『na pacchābhattiko』』ti. Sikkhāpadassa visayo sikkhāpadeneva paṭikkhitto. Yo tassa avisayo, so eva samādānassa visayoti āha 『『samādānavasena paṭikkhittātirittabhojanassā』』ti. Abbhokāse nivāso abbhokāso. Susāne nivāso susānaṃ, taṃ sīlaṃ assātiādinā sabbaṃ vattabbanti āha 『『eseva nayo』』ti. Yathāsanthataṃ viya yathāsanthataṃ, ādito yathāuddiṭṭhaṃ. Taṃ hesa 『『idaṃ bahumaṅkuṇaṃ duggandhapavāta』』ntiādivasena appaṭikkhipitvāva sampaṭicchati. Tenevāha 『『idaṃ tuyha』』ntiādi. Sayananti nipajjanamāha. Tena tena samādānenāti tena tena paṃsukūlikaṅgādikassa samādānena dhutakilesattāti viddhaṃsitakilesattā, tadaṅgavasena pahīnataṇhupādānādipāpadhammattāti attho. Yehi taṃ kilesadhunanaṃ, tāniyeva idha dhutassa bhikkhuno aṅgānīti adhippetāni, na aññāni yāni kānici, aññena vā dhutassāti ayamattho atthato āpanno. 『『Ñāṇaṃ aṅgaṃ etesa』』nti iminā ñāṇapubbakataṃ tesaṃ samādānassa vibhāveti. Paṭipattiyāti sīlādisammāpaṭipattiyā. Samādiyati etenāti samādānaṃ, samādānavasena pavattā cetanā, taṃ lakkhaṇaṃ etesanti samādānacetanālakkhaṇāni. Vuttampi cetaṃ aṭṭhakathāyaṃ –

『『Samādānakiriyāya, sādhakatamabhāvato;

Sampayuttadhammā yenāti, karaṇabhāvena dassitā』』ti.

Samādānacetanāya gahaṇaṃ taṃmūlakattā pariharaṇacetanāpi dhutaṅgameva. Attanā, parammukhena ca kusalabhaṇḍassa bhusaṃ viluppanaṭṭhena loluppaṃ taṇhācāro, tassa viddhaṃsanakiccattā loluppaviddhaṃsanarasāni. Tato eva nilloluppabhāvena paccupatiṭṭhanti, taṃ vā paccupaṭṭhāpentīti nilloluppabhāvapaccupaṭṭhānāni. Ariyadhammapadaṭṭhānānīti parisuddhasīlādisaddhammapadaṭṭhānāni.

Bhagavatova santike samādātabbānīti idaṃ antarā avicchedanatthaṃ vuttaṃ, rañño santike paṭiññātārahassa atthassa tadupajīvino ekaṃsato avisaṃvādanaṃ viya. Sesānaṃ santike samādānepi eseva nayo. Ekasaṅgītikassāti pañcasu dīghanikāyādīsu nikāyesu ekanikāyikassa. Aṭṭhakathācariyassāti yassa aṭṭhakathātantiyeva visesato paguṇā, tassa. Etthāti attanāpi samādānassa ruhane. Jeṭṭhakabhātu dhutaṅgappicchatāya vatthūti so kira thero nesajjiko , tassa taṃ na koci jānāti. Athekadivasaṃ rattiyā sayanapiṭṭhe nisinnaṃ vijjulatobhāsena disvā itaro pucchi 『『kiṃ, bhante, tumhe nesajjikā』』ti. Thero dhutaṅgappicchatāya tāvadeva nipajjitvā pacchā samādiyīti evamāgataṃ vatthu.

1. Paṃsukūlikaṅgakathāvaṇṇanā

我來翻譯這段巴利文： 後食即從滿足后所得食。因khalu字表示否定義故取同義na字說"非后食者"。學處範圍以學處否定。非彼範圍者,唯彼為受持範圍故說"以受持方式否定過量食"。住露地為露地。住墓地為墓地,彼為戒彼等一切應說故說"此即是理"。如隨處為隨處,從初如所指定。彼此不以"此多蟲臭氣"等方式拒絕而接受。故說"此是你"等。臥為說躺臥。"以彼彼受持"即以彼彼糞掃衣支等受持因破煩惱性即毀壞煩惱性,義為以彼分斷貪取等惡法性。由彼等煩惱破,彼等此中意為破比丘支,非其他任何,或非他破者,此義從義得。"智為彼等支"以此顯示彼等受持以智為先。"行"即戒等正行。由此受持為受持,以受持方式轉起思,彼為相彼等為受持思相。註釋中也說： "因受持作業,最勝能成就; 相應諸法由,作為能作因"。 取受持思因彼為根護持思也是頭陀支。對自及他善品極奪取義為貪求貪行,因破彼作用故破貪求味。從彼即以無貪求性現起,或令現起彼故無貪求性現起。聖法足處即清凈戒等正法足處。 "應於世尊處受持"此說為中間無間斷,如向王承諾應得事依彼一向不違。于余處受持也此理。"一誦者"即於五長部等部中一部者。"註釋師"即特別熟悉註釋傳統者。"此"即自己受持成就。"上座頭陀支少欲事"即彼長老為常坐者,彼無人知。一日夜見座上坐者以電光問"尊者,你們是常坐者嗎?"長老因頭陀支少欲即臥后受持,如是來事。 1.糞掃衣支解釋註釋;

24.Gahapatidānacīvaranti ettha dāyakabhāvena samaṇāpi ukkaṭṭhassa gahapatipakkhaṃyeva paviṭṭhāti daṭṭhabbaṃ. 『『Pabbajito gaṇhissatī』』ti ṭhapitakaṃ siyā gahapaticīvaraṃ, na pana gahapatidānacīvaranti tādisaṃ nivattetuṃ dānaggahaṇaṃ. Aññatarenāti ettha samādānavacanena tāva samādinnaṃ hotu, paṭikkhepavacanena pana kathanti? Atthato āpannattā. Yathā 『『devadatto divā na bhuñjatī』』ti vutte 『『rattiyaṃ bhuñjatī』』ti atthato āpannameva hoti, tassa āhārena vinā sarīraṭṭhiti natthīti, evamidhāpi bhikkhuno gahapatidānacīvare paṭikkhitte tadaññacīvarappaṭiggaho atthato āpanno eva hoti, cīvarena vinā sāsane ṭhiti natthīti.

Evaṃ samādinnadhutaṅgenātiādividhānaṃ paṃsukūlikaṅge paṭipajjanavidhi. Susāne laddhaṃ sosānikaṃ. Taṃ pana yasmā tattha kenaci chaḍḍitattā patitaṃ hoti, tasmā vuttaṃ 『『susāne patitaka』』nti. Evaṃ pāpaṇikampi daṭṭhabbaṃ. Tālaveḷimaggo nāma mahāgāme ekā vīthi. Anurādhapureti ca vadanti. Ḍaḍḍho padeso etassāti ḍaḍḍhappadesaṃ, vatthaṃ. Magge patitakaṃ bahudivasātikkantaṃ gahetabbanti vadanti. 『『Dvattidivasātikkanta』』nti apare. Thokaṃ rakkhitvāti katipayaṃ kālaṃ āgametvā. Vātāhatampi sāmikānaṃ satisammosena patitasadisanti 『『sāmike apassantena gahetuṃ vaṭṭatī』』ti vuttaṃ. Tasmā thokaṃ āgametvā gahetabbaṃ.

『『Saṅghassa demā』』ti dinnaṃ, coḷakabhikkhāvasena laddhañca laddhakālato paṭṭhāya 『『samaṇacīvaraṃ siyā nu kho, no』』ti āsaṅkaṃ nivattetuṃ 『『na taṃ paṃsukūla』』nti vuttaṃ. Na hi taṃ tevīsatiyā uppattiṭṭhānesu katthaci pariyāpannaṃ. Idāni imināva pasaṅgena yaṃ bhikkhudattiye lakkhaṇapattaṃ paṃsukūlaṃ, tassa ca ukkaṭṭhānukkaṭṭhavibhāgaṃ dassetuṃ 『『bhikkhudattiyepī』』tiādi vuttaṃ. Tattha gāhetvā vā dīyatīti saṅghassa vā gaṇassa vā dentehi yaṃ cīvaraṃ vassaggena pāpetvā bhikkhūnaṃ dīyati. Senāsanacīvaranti senāsanaṃ kāretvā 『『etasmiṃ senāsane vasantā paribhuñjantū』』ti dinnacīvaraṃ. Na taṃ paṃsukūlanti apaṃsukūlabhāvo pubbe vuttakāraṇato, gāhetvā dinnattā ca. Tenāha 『『no gāhāpetvā dinnameva paṃsukūla』』nti. Tatrapīti yaṃ gāhetvā na dinnaṃ bhikkhudattiyaṃ, tatrapi yena bhikkhunā cīvaraṃ dīyati, tassa lābhe, dāne ca visuṃ visuṃ ubhayattha ādaragāravānaṃ sabbhāvato, tadabhāvato ca bhikkhudattiyassa ekatosuddhi ubhatosuddhi anukkaṭṭhatā hontīti imamatthaṃ dassetuṃ 『『yaṃ dāyakehī』』tiādi vuttaṃ, pādamūle ṭhapetvā dinnakaṃ samaṇenāti adhippāyo. Yassa kassacīti ukkaṭṭhādīsu yassa kassaci. Ruciyāti chandena. Khantiyāti nijjhānakkhantiyā.

我來翻譯這段巴利文： 24."居士施衣"此中施者性為沙門也應視入上等居士品。"出家者將取"而置或為居士衣,非居士施衣故取施以遣除如是。"任一"此中且以受持語受持,但以否定語如何?因從義得。如說"提婆達多白天不食"時"夜間食"從義即得,因彼無食身不住,如是此中比丘否定居士施衣時受取他衣從義即得,因無衣不住于教。 "如是已受持頭陀支"等規定為糞掃衣支行持規定。于墓地得為墓地衣。彼因於彼被某棄故墮故說"墓地墮"。如是市場衣也應見。婆羅木行道名于大村一路。說于阿努拉陀城(現斯里蘭卡阿努拉德普勒)。燒處為彼為燒處,衣。說應取路上墮超多日。"超二三日"其他說。"少護"即等待片時。風吹也因主人忘念如墮故說"不見主人可取"。故應少待后取。 "我們施僧"所施,以乞布方式所得從得時起"應是沙門衣耶否耶"遮止疑惑說"彼非糞掃衣"。因彼不攝於二十三生處任一處。今以此關係顯示于比丘施中具相糞掃衣及彼上等非上等分別說"于比丘施中"等。此中"取而施"即施僧或眾者以雨安居次第令得施比丘衣。"住處衣"即造住處"住此住處者受用"而施衣。"彼非糞掃衣"非糞掃衣性從前說因,及因取而施。故說"令取施實非糞掃衣"。"此中也"即于不令取施比丘施中,于彼比丘施衣,于彼得及施中別別二處有敬重故及無彼故比丘施一清凈二清凈非上等性故顯示此義說"由施者"等,義為沙門于足下置施。"任何"即于上等中任何。"樂"即欲。"忍"即審察忍。

Nissayānurūpapaṭipattisabbhāvoti upasampannasamanantaraṃ ācariyena vuttesu catūsu nissayesu attanā yathāpaṭiññātadutiyanissayānurūpāya paṭipattiyā vijjamānatā. Ārakkhadukkhābhāvoti cīvarārakkhanadukkhassa abhāvo paṃsukūlacīvarassa alobhanīyattā. Paribhogataṇhāya abhāvo savisesalūkhasabhāvattā. Pāsādikatāti paresaṃ pasādāvahatā. Appicchatādīnaṃ phalanipphatti dhutaṅgapariharaṇassa appicchatādīhiyeva nipphādetabbato. Dhutadhamme samādāya vattanaṃ yāvadeva upari sammāpaṭipattisampādanāyāti vuttaṃ 『『sammāpaṭipattiyā anubrūhana』』nti. Mārasenavighātāyāti mārassa, mārasenāya ca vihananāya viddhaṃsanāya. Kāyavācācittehi yato saṃyatoti yati, bhikkhu. Dhāritaṃ yaṃ lokagarunā paṃsukūlaṃ, taṃ ko na dhāraye, yasmā vā lokagarunā paṃsukūlaṃ dhāritaṃ, tasmā ko taṃ na dhārayeti yojanā yaṃtaṃsaddānaṃ ekantasambandhibhāvato. Paṭiññaṃ samanussaranti upasampadamāḷe 『『āma bhante』』ti ācariyapamukhassa saṅghassa sammukhā dinnaṃ paṭiññaṃ samanussaranto.

Iti paṃsukūlikaṅgakathāvaṇṇanā.

1. Tecīvarikaṅgakathāvaṇṇanā

25.Catutthakacīvaranti nivāsanapārupanayogyaṃ catutthakacīvaranti adhippāyo, aṃsakāsāvassa appaṭikkhipitabbato. Aññataravacanenāti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva. Yāva na sakkoti, yāva na labhati, yāva na sampajjatīti paccekaṃ yāva-saddo sambandhitabbo. Na sampajjatīti na sijjhati. Nikkhittapaccayā doso natthīti nicayasannidhidhutaṅgasaṃkilesadoso natthi. Āsanneti cīvarassa āsanne ṭhāne. Rajanakkhaṇe paribhuñjanakāsāvaṃ rajanakāsāvaṃ. Tatraṭṭhakapaccattharaṇaṃ nāma attano, parassa vā santakaṃ senāsane paccattharaṇavasena adhiṭṭhitaṃ. 『『Aṃsakāsāvaṃ parikkhāracoḷaṃ hoti, iti paccattharaṇaṃ, aṃsakāsāvanti imāni dvepi atirekacīvaraṭṭhāne ṭhitānipi dhutaṅgabhedaṃ na karontī』』ti aṭṭhakathāyaṃ vuttanti vadanti. Pariharituṃ pana na vaṭṭatīti rajanakāle eva anuññātattā niccaparibhogavasena na vaṭṭati tecīvarikassa. Aṃsakāsāvanti khandhe ṭhapetabbakāsāvaṃ. Kāyaparihārikenāti vātātapādiparissayato kāyassa pariharaṇamattena. Samādāyevāti gahetvā eva. Appasamārambhatāti appakiccatā. Kappiye mattakāritāyāti nisīdanādivasena, parikkhāracoḷavasena ca bahūsu cīvaresu anuññātesupi ticīvaramatte ṭhitattā. Saha pattacaraṇāyāti sapattacaraṇo. Pakkhī sapakkhako.

Iti tecīvarikaṅgakathāvaṇṇanā.

1. Piṇḍapātikaṅgakathāvaṇṇanā

我來翻譯這段巴利文： 依止適應行持存在即受具足戒后隨即由阿阇黎所說四依止中如自所許第二依止適應的行持存在。無守護苦即因糞掃衣不可貪故無衣守護苦。無受用愛因特別粗劣性。莊嚴即引生他人信樂。少欲等果成就因頭陀支護持應以少欲等成就。受持頭陀法行唯為成就上正行故說"增長正行"。破魔軍即破魔及魔軍毀壞。以身語意從彼制故為修行者,比丘。持世尊糞掃衣,誰不應持,或因世尊持糞掃衣,故誰不應持為連線因yaṃ taṃ二字決定相關。憶念誓許即于受具足戒場"是,尊者"對阿阇黎為首僧面前所給誓許憶念。 如是糞掃衣支解釋註釋。 2.三衣支解釋註釋 25.第四衣即意為適合下衣上衣的第四衣,因不否定肩衣。"任一語"此中應說者即如前說理。"直到不能,直到不得,直到不成"各別應連線直到字。"不成"即不成就。無舍緣過即無積集貯藏頭陀支染污過。"近"即衣近處。染時受用衣為染衣。此住具即自己或他人所有于住處以具方式決定。說註釋中說"肩衣為資具布,如是具及肩衣此二雖住于余衣處也不破頭陀支"。但不應護持即因染時才許可故以常受用方式不可於三衣者。"肩衣"即應置肩上衣。"護身"即僅以防護身體風熱等危難。"受持"即取。少事即少作業。住適量即于許可多衣為坐具等及資具布僅住三衣故。"與缽行"即有缽行。鳥有翅。 如是三衣支解釋註釋。 3.乞食支解釋註釋

26.Atirekalābhanti 『『piṇḍiyālopabhojanaṃ nissāyā』』ti (mahāva. 73, 128) evaṃ vuttabhikkhāhāralābhato atirekalābhaṃ, saṅghabhattādinti attho. Sakalassa saṅghassa dātabbabhattaṃ saṅghabhattaṃ. Katipaye bhikkhū uddisitvā dātabbabhattaṃ uddesabhattaṃ. Ekasmiṃ pakkhe ekadivasaṃ dātabbabhattaṃ pakkhikaṃ. Uposathe uposathe dātabbabhattaṃ uposathikaṃ. Paṭipadadivase dātabbabhattaṃ pāṭipadikaṃ. Vihāraṃ uddissa dātabbabhattaṃ vihārabhattaṃ. Dhuragehe eva ṭhapetvā dātabbabhattaṃ dhurabhattaṃ. Gāmavāsīādīhi vārena dātabbabhattaṃ vārakabhattaṃ. 『『Saṅghabhattaṃ gaṇhathātiādinā』』ti ādi-saddena uddesabhattādiṃ saṅgaṇhāti. Sādituṃ vaṭṭantīti bhikkhāpariyāyena vuttattā. Bhesajjādipaṭisaṃyuttā nirāmisasalākā. Yāvakālikavajjāti ca vadanti. Vihāre pakkabhattampīti upāsakā idheva bhattaṃ pacitvā 『『sabbesaṃ ayyānaṃ dassāmā』』ti vihāreyeva bhattaṃ sampādenti, taṃ piṇḍapātikānampi vaṭṭati. Āharitvāti pattaṃ gahetvā gehato ānetvā. Taṃ divasaṃ nisīditvāti 『『mā, bhante, piṇḍāya carittha, vihāreyeva bhikkhā ānīyatī』』ti vadantānaṃ sampaṭicchanena taṃ divasaṃ nisīditvā. Serivihārasukhanti aparāyattavihāritāsukhaṃ . Ariyavaṃsoti ariyavaṃsasuttapaṭisaṃyuttā (dī. ni. 3.309; a. ni. 4.28) dhammakathā. Dhammarasanti dhammūpasañhitaṃ pāmojjādirasaṃ.

Jaṅghabalaṃ nissāya piṇḍapariyesanato kosajjanimmaddanatā. 『『Yathāpi bhamaro puppha』』ntiādinā (dha. pa. 49; netti. 123) vuttavidhinā āhārapariyesanato parisuddhājīvatā. Niccaṃ antaragharaṃ pavisantasseva suppaṭicchannagamanādayo sekhiyadhammā sampajjantīti sekhiyapaṭipattipūraṇaṃ. Paṭiggahaṇe mattaññutāya, saṃsaṭṭhavihārābhāvato ca aparapositā. Kule kule appakaappakapiṇḍagahaṇena parānuggahakiriyā. Antimāya jīvikāya avaṭṭhānena mānappahānaṃ. Vuttañhetaṃ 『『antamidaṃ, bhikkhave, jīvikānaṃ, yadidaṃ piṇḍolya』』ntiādi (itivu. 91; saṃ. ni. 3.80). Missakabhattena yāpanato rasataṇhānivāraṇaṃ. Nimantanāsampaṭicchanato gaṇabhojanādisikkhāpadehi anāpattitā.

Appaṭihatavuttitāya catūsupi disāsu vattanaṭṭhena cātuddiso. Ājīvassa visujjhatīti ājīvo assa visujjhati. Attabharassāti appānavajjasulabharūpehi paccayehi attano bharaṇato attabharassa. Tato eva ekavihāritāya saddhivihārikādīnampi aññesaṃ aposanato anaññaposino. Padadvayenāpi kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena vicaraṇato sallahukavuttitaṃ, subharataṃ, paramaappicchataṃ, santuṭṭhiñca dasseti. Devāpi pihayanti tādinoti tādisassa bhusaṃ ativiya santakāyavacīmanokammatāya upasantassa paramena satinepakkena samannāgamato sabbakālaṃ satimato piṇḍapātikassa bhikkhussa sakkādayo devāpi pihayanti patthenti. Tassa sīlādiguṇesu bahumānaṃ uppādentā ādaraṃ janenti, pageva manussā. Sace so lābhasakkārasilokasannissito na hoti, tadabhikaṅkhī na hotīti attho.

Iti piṇḍapātikaṅgakathāvaṇṇanā.

1. Sapadānacārikaṅgakathāvaṇṇanā

我來翻譯這段巴利文： 26.超越得即從"依託團食"如是所說乞食得之超越得,即僧食等義。應施全僧之食為僧食。指定幾位比丘應施之食為指定食。一半月一日應施之食為半月食。于布薩布薩應施之食為布薩食。于月初日應施之食為月初食。指定精舍應施之食為精舍食。于正屋置應施之食為正屋食。由村民等輪流應施之食為輪值食。"取僧食等"等字攝取指定食等。可受用因以乞食名說。藥等相應無食物籌。說除時分食。于精舍煮食也即優婆塞於此煮食"我們將施所有尊者"于精舍備食,彼乞食者也可。"帶來"即取缽從家帶來。"彼日坐"即"尊者勿行乞,將於精舍帶食來"如是說者接受而彼日坐。"自由住樂"即不依他住性樂。"聖種"即關於聖種經之法話。"法味"即與法相應之喜悅等味。 因依靠腿力尋求團食故破除懶惰。如"如蜂採花"等所說方式尋求食故活命清凈。常入村間者圓滿善覆行等學法故圓滿學法行。因受取知量及無混雜住故不養他。於家家取少少團食作利益他。住最後活命故斷慢。說此"此最後諸活命,即是乞食"等。以雜食活命故遮止味愛。因接受邀請故無犯眾食等學處。 由無礙行故行於四方義為四方行。活命清凈即彼活命清凈。自養即因無過失易得資具養自己故自養。從彼即以一住性不養弟子等其他故不養他。二句也以護身衣護腹乞食行故顯示輕生活,易養,最少欲及知足。諸天也羨慕如是者即如是以極寂身語意業故寂靜,具最勝念慧故一切時有念乞食比丘諸釋等天也羨慕欲求。于彼戒等功德生尊重生敬重,何況人。若彼不依止利養恭敬名聲,不希求彼義。 如是乞食支解釋註釋。 4.次第行支解釋註釋;

27.Imināti sapadānacārikena. Kālataranti kālasseva. Aphāsukaṭṭhānanti saparissayādivasena duppavesanaṭṭhānaṃ. Puratoti vīthiyaṃ gacchantassa purato gharaṃ apaviṭṭhasseva. Pattavissaṭṭhaṭṭhānanti pesakāravīthiyaṃ pesakārabhāvaṃ nimminitvā ṭhitassa sakkassa gharadvāre pattavissaṭṭhaṭṭhānaṃ. Ukkaṭṭhapiṇḍapātiko taṃ divasaṃ na bhikkhaṃ āgamayamāno nisīdati, tasmā taṃ anulometi. Katthacipi kule nibaddhaṃ upasaṅkamanābhāvato paricayābhāvena kulesu niccanavakatā. Sabbattha alaggamānasatāya ca sommabhāvena ca candūpamatā. Kulesu pariggahacittābhāvena tattha maccherappahānaṃ. Hitesitāya vibhāgābhāvato samānukampitā. Kulānaṃ saṅgaṇhanasaṃsaṭṭhatādayo kulūpakādīnavā. Avhānānabhinandanāti nimantanavasena avhānassa asampaṭicchanā. Abhihārenāti bhikkhābhihārena. Sericāranti yathāruci vicaraṇaṃ.

Iti sapadānacārikaṅgakathāvaṇṇanā.

1. Ekāsanikaṅgakathāvaṇṇanā

28.Nānāsanabhojananti anekasmiṃ āsane bhojanaṃ, ekanisajjāya eva abhuñjitvā visuṃ visuṃ nisajjāsu āhāraparibhoganti attho. Patirūpanti yuttarūpaṃ anuṭṭhāpanīyaṃ. Vattaṃ kātuṃ vaṭṭatīti vattaṃ kātuṃ yujjati. Vattaṃ nāma garuṭṭhānīye kattabbameva. Tattha pana paṭipajjanavidhiṃ dassetuṃ yaṃ theravādaṃ āha 『『āsanaṃ vā rakkheyya bhojanaṃ vā』』tiādi. Tassattho – ekāsanikaṃ bhikkhuṃ bhuñjantaṃ āsanaṃ vā rakkheyya, dhutaṅgabhedato yāva bhojanapariyosānā na vuṭṭhātabbanti vuttaṃ hoti . Bhojanaṃ vā rakkheyya dhutaṅgabhedato, abhuñjiyamānaṃ yāva bhuñjituṃ nārabhati, tāva vuṭṭhātabbanti attho. Yasmā tayidaṃ dvayaṃ idha natthi, tasmā vattakaraṇaṃ dhutaṅgaṃ na rakkhatīti adhippāyo. Tenāha 『『ayañcā』』tiādi. 『『Bhesajjatthamevā』』ti iminā bhesajjaparibhogavaseneva sappiādīnipi vaṭṭantīti dasseti. Appābādhatāti arogatā. Appātaṅkatāti akicchajīvitā sarīradukkhābhāvo. Lahuṭṭhānanti kāyassa lahuparivattitā. Balanti sarīrabalaṃ. Phāsuvihāroti sukhavihāro. Sabbametaṃ bahukkhattuṃ bhuñjanapaccayā uppajjanavikārapaṭikkhepapadaṃ. Rujāti rogā. Na kammamattanoti attano yogakammaṃ purebhattaṃ, pacchābhattañca na parihāpeti, bahuso bhojane abyāvaṭabhāvato, arogabhāvato cāti adhippāyo.

Iti ekāsanikaṅgakathāvaṇṇanā.

1. Pattapiṇḍikaṅgakathāvaṇṇanā

29.Appaṭikūlaṃkatvā bhuñjituṃ vaṭṭati paṭikūlassa bhuttassa agaṇhanampi siyāti adhippāyo. Pamāṇayuttameva gaṇhitabbanti 『『ekabhājanameva gaṇhāmī』』ti bahuṃ gahetvā na chaḍḍetabbaṃ. Nānārasataṇhāvinodananti nānārasabhojane taṇhāya vinodanaṃ. Atra atra nānābhājane ṭhite nānārase icchā etassāti atriccho, tassa bhāvo atricchatā, tassā atricchatāya pahānaṃ. Āhāre payojanamattadassitāti asambhinnanānārase gedhaṃ akatvā āhāre satthārā anuññātapayojanamattadassitā. Visuṃ visuṃ bhājanesu ṭhitāni byañjanāni gaṇhato tattha tattha sābhogatāya siyā vikkhittabhojitā, na tathā imassa ekapattagatasaññinoti vuttaṃ 『『avikkhittabhojitā』』ti. Okkhittalocanoti pattasaññitāya heṭṭhākhittacakkhu. Paribhuñjeyyāti paribhuñjituṃ sakkuṇeyya.

Iti pattapiṇḍikaṅgakathāvaṇṇanā.

1. Khalupacchābhattikaṅgakathāvaṇṇanā

我來翻譯這段巴利文： 27.此即次第行。較早即更早。不安處即因有危險等難入處。前即于路行者前未入家。置缽處即織工巷中化作織工而住釋迦家門前置缽處。上等乞食者彼日不待食而坐,故順彼。于任何家無常入故以無熟悉于諸家常為新。於一切無執著心故及柔和故如月。于諸家無執取心故於彼斷慳。以求利無分別故平等悲愍。于諸家攝納雜住等為近俗家等過。不喜招請即不受以邀請方式招請。以送來即以食送來。自由行即如意行。 如是次第行支解釋註釋。 5.一坐支解釋註釋 28.不同座食即于多座食,一坐不食而於別別坐受用食義。適當即合宜不應令起。可作義務即適合作義務。義務于應敬處必作。于彼顯示行持方式說長老說"護座或食"等。彼義為一坐比丘食時或護座,因破頭陀支乃至食終不應起故說。或護食因破頭陀支,未食時乃至不開始食,直至應起義。因此二此中無故作義務不護頭陀支義。故說"此"等。"唯為藥"以此顯示以藥受用方式酥等也可。少病即無病。少惱即易活無身苦。輕起即身輕轉。力即身力。安住即樂住。此一切皆否定因多次食生變句。苦即病。非僅業即不廢自修業于食前食后,因不忙於多食及無病故義。 如是一坐支解釋註釋。 6.缽食支解釋註釋 29.不作不凈可食意為不食不凈。應取適量即"我取一器"不應多取棄。除種種味愛即除種種味食愛。此此種種器中種種味欲彼為多欲,彼性為多欲性,斷彼多欲性。見食僅為事義即于未雜種種味不貪而見食為師所許僅為事。于別別器中咖哩取時于彼彼專注故應成散亂食,此缽想者不如是故說"無散亂食"。降目即因缽想下垂眼。應受用即能受用。 如是缽食支解釋註釋。 7.后不食支解釋註釋;

1. Bhuñjantassa yaṃ upanītaṃ, tassa paṭikkhepena taṃ atirittaṃ bhojananti atirittabhojanaṃ. Puna bhojanaṃ kappiyaṃ kāretvā na bhuñjitabbaṃ, tabbisayattā imassa dhutaṅgassa. Tenāha 『『idamassa vidhāna』』nti. Yasmiṃ bhojaneti yasmiṃ bhuñjiyamāne bhojane. Tadeva bhuñjati, na aññaṃ. Anatirittabhojanapaccayā āpatti anatirittabhojanāpatti, tato dūrībhāvo anāpajjanaṃ. Odarikattaṃ ghasmarabhāvo kucchipūrakatā, tassa abhāvo ekapiṇḍenāpi yāpanato. Nirāmisasannidhitā nihitassa abhuñjanato. Puna pariyesanavasena pariyesanāya khedaṃ na yāti. Abhisallekhakānaṃ santosaguṇādīnaṃ vuddhiyā sañjananaṃ santosaguṇādivuḍḍhisañjananaṃ. Idanti khalupacchābhattikaṅgaṃ.

Iti khalupacchābhattikaṅgakathāvaṇṇanā.

1. Āraññikaṅgakathāvaṇṇanā

31.Gāmantasenāsanaṃpahāya araññe aruṇaṃ uṭṭhāpetabbanti ettha gāmantaṃ, araññañca sarūpato dassetuṃ 『『tattha saddhiṃ upacārenā』』tiādi āraddhaṃ. Tattha gāmapariyāpannattā gāmantasenāsanassa 『『gāmoyeva gāmantasenāsana』』nti vuttaṃ. Yo koci satthopi gāmo nāmāti sambandho. Indakhīlāti ummārā. Tassāti leḍḍupātassa. Vinayapariyāyena araññalakkhaṇaṃ adinnādānapārājike (pārā. 92) āgataṃ. Tattha hi 『『gāmā vā araññā vā』』ti anavasesato avahāraṭṭhānapariggahe tadubhayaṃ asaṅkarato dassetuṃ 『『ṭhapetvā gāmañcā』』tiādi vuttaṃ. Gāmūpacāro hi loke gāmasaṅkhameva gacchatīti. Nippariyāyato pana gāmavinimuttaṃ ṭhānaṃ araññameva hotīti abhidhamme (vibha. 529) gāmā 『『nikkhamitvā bahi indakhīlā, sabbametaṃ arañña』』nti vuttaṃ. Suttantikapariyāyena āraññakasikkhāpade (pārā. 654) 『『pañcadhanusatikaṃ pacchima』』nti āgataṃ āraññikaṃ bhikkhuṃ sandhāya. Na hi so vinayapariyāyike 『『araññe vasanato āraññiko pantasenāsano』』ti sutte vutto. Ayañca suttasaṃvaṇṇanāti idha sabbattha suttantakathāva pamāṇaṃ. Tasmā tattha āgatameva lakkhaṇaṃ gahetabbanti dassento 『『taṃ āropitena ācariyadhanunā』』tiādinā minanavidhiṃ āha. Teneva hi majjhimaṭṭhakathānayova (ma. ni. aṭṭha. 1.296) idamettha pamāṇanti ca vutto.

Tato tato magganti tattha tattha khuddakamaggaṃ pidahati. Dhutaṅgasuddhikena dhutaṅgasodhanapasutena. Yathāparicchinne kāleti ukkaṭṭhassa tayopi utū, majjhimassa dve, mudukassa eko utu. Tatthapi dhutaṅgaṃ na bhijjati saussāhattā. Nipajjitvā gamissāmāti cittassa sithilabhāvena dhutaṅgaṃ bhijjatīti vuttaṃ. Araññasaññaṃ manasi karontoti 『『ahaṃ vivekavāsaṃ vasissāmi, yathāladdhova kāyaviveko sātthako kātabbo』』ti manasikārasabbhāvato 『『bhabbo…pe… rakkhitu』』nti vuttaṃ. Assa āraññikassa cittaṃ na vikkhipanti āpāthamanupagamanato. Vigatasantāso hoti vivekaparicayato. Jīvitanikantiṃ jahati bahuparissaye araññe nivāseneva maraṇabhayassa dūrīkaraṇato. Pavivekasukharasaṃ assādeti anubhavati janasaṃsaggābhāvato. Ārādhayantoti anunayanto. Yathānusiṭṭhaṃ paṭipattiyā vivekassa adhiṭṭhānabhāvato āraññikaṅgayogino vāhanasadisanti katvā vuttaṃ 『『avasesadhutāyudho』』ti, avasiṭṭhadhutadhammāyudhoti attho.

Iti āraññikaṅgakathāvaṇṇanā.

1. Rukkhamūlikaṅgakathāvaṇṇanā

我來翻譯這段巴利文： 30.食時所供彼拒絕彼為餘食即餘食。不應再作許可食而食,因此為此頭陀支範圍。故說"此為彼規定"。"于彼食"即于正食之食。食彼,不食他。因非餘食緣罪為非餘食罪,從彼遠離為不犯。貪食性貪食者充腹性,彼無因以一團也活命。無食物貯存因不食所貯。以再求方式不生求疲。生增上等知足功德等增長為生知足功德等增長。此即后不食支。 如是后不食支解釋註釋。 8.林住支解釋註釋 31.舍村邊住處於林升起明相此中為顯示村邊及林自性開始"此中與邊界"等。此中因攝於村故村邊住處說"村即村邊住處"。任何聚落也名村為連線。界標即門檻。"彼"即土塊拋。依律門林相來於不與取波羅夷。彼中"從村或林"無遺攝取取處顯示彼二無混故說"除村"等。因村邊界於世間得村稱。但無差別從離村處即為林故阿毗達磨說"從村出外界標,此一切為林"。依經門于林住學處來"五百弓后"關於林住比丘。因彼非依律門林說"由住林為林住遠離住處"經。此為經注故此一切經說為量。故顯示應取彼中所來相說以"彼升起阿阇黎弓"等量度方式。故說唯中部註釋理此為此中量。 從彼彼路即閉彼彼小路。以頭陀支清凈即專注清凈頭陀支。如限定時即上等三季,中等二季,下等一季。于彼也不破頭陀支因有精進。說"臥而將去"以心鬆弛破頭陀支。作意林想即因有"我將住遠離住,如所得身遠離應作有義"作意故說"能守護"。彼林住者心不散因不入行境。無怖畏因習遠離。捨生命愛因以住多危難林遠離死怖。嘗遠離樂味經驗因無人雜。隨順即順從。因以如教行遠離為住處故林住支瑜伽者如乘故說"餘頭陀武器",義為餘頭陀法武器。 如是林住支解釋註釋。 9.樹下支解釋註釋;;

32.Channanti iṭṭhakāchadanādīhi chāditaṃ, āvasathanti attho. Sīmantarikarukkhoti dvinnaṃ rājūnaṃ rajjasīmāya ṭhitarukkho. Tattha hi tesaṃ rājūnaṃ balakāyo upagantvā antarantarā yuddhaṃ kareyya, corāpi pāripanthikā samosarantā bhikkhussa sukhena nisīdituṃ na denti. Cetiyarukkho 『『devatādhiṭṭhito』』ti manussehi sammatarukkho pūjetuṃ upagatehi manussehi avivitto hoti. Niyyāsarukkho sajjarukkhādi. Vaggulirukkho vaggulinisevito. Sīmantarikarukkhādayo saparissayā, dullabhavivekā cāti āha 『『ime rukkhe vivajjetvā』』ti. Paṇṇasaṭanti rukkhato patitapaṇṇaṃ. Paṭicchanne ṭhāne nisīditabbaṃ rukkhamūlikabhāvassa paṭicchādanatthaṃ. Channe vāsakappanā dhammassavanādīnamatthāyapi hoti. Tasmā 『『jānitvā aruṇaṃ uṭṭhāpitamatte』』ti vuttaṃ.

Abhiṇhaṃ tarupaṇṇavikāradassanenāti abhikkhaṇaṃ tarūsu, tarūnaṃ vā paṇṇesu vikārassa khaṇabhaṅgassa dassanena. Senāsanamaccherakammārāmatānanti āvāsamacchariyanavakammaratabhāvānaṃ. Devatāhīti rukkhadevatāhi. Tāpi hi rukkhaṭṭhavimānesu vasantiyo rukkhesu vasanti. Ayampi rukkheti sahavāsitā. Vaṇṇitoti 『『appāni cevā』』tiādinā pasaṃsito. 『『Rukkhamūlasenāsanaṃ nissāya pabbajjā』』ti (mahāva. 73, 128) evaṃ nissayoti ca bhāsito. Abhirattāni taruṇakāle, nīlāni majjhimakāle, paṇḍūni jiṇṇakāle. Patitāni milāyanavasena. Evaṃ passanto tarupaṇṇāni paccakkhato eva niccasaññaṃ panūdati pajahati, aniccasaññā evassa saṇṭhāti. Yasmā bhagavato jātibodhidhammacakkapavattanaparinibbānāni rukkhamūleyeva jātāni, tasmā vuttaṃ 『『buddhadāyajjaṃ rukkhamūla』』nti.

Iti rukkhamūlikaṅgakathāvaṇṇanā.

1. Abbhokāsikaṅgakathāvaṇṇanā

我來翻譯這段巴利文： 32.覆蓋即以磚等覆蓋,住處義。邊界樹即立於二王國界樹。因於彼彼等王軍眾到來時時作戰,盜賊險路者集合不令比丘安坐。塔廟樹即人們認為"天神住"樹被來禮拜人們不離。樹液樹即沙拿樹等。蝙蝠樹即蝙蝠所棲。邊界樹等有危險及難得遠離故說"避此等樹"。落葉即從樹落葉。應坐遮蔽處為遮蔽樹下性。于覆處允許住為聞法等故。故說"知明相升起時"。 以常見樹葉變壞即以頻見樹或樹葉剎那壞。住處慳作業喜即住處慳及喜新作業。諸天即樹天。彼等也住樹立宮殿于樹住。此也于樹即共住性。讚歎即以"少等"等讚美。"依託樹下住處出家"如是說為依止。赤于幼時,青于中時,黃于老時。落以萎方式。如是見樹葉親證即除常想舍,無常想即彼住。因世尊生覺轉法輪般涅槃皆于樹下生故說"佛遺產樹下"。 如是樹下支解釋註釋。 10.露地支解釋註釋;

1. 『『Rukkhamūlaṃ paṭikkhipāmī』』ti ettake vutte channaṃ appaṭikkhittameva hotīti 『『channañcarukkhamūlañca paṭikkhipāmī』』ti vuttaṃ. Dhutaṅgassa sabbaso paṭiyogipaṭikkhepena hi samādānaṃ ijjhati, no aññathāti. 『『Dhammassavanāyā』』ti imināva dhammaṃ kathentenāpi uposathadivasādīsu suṇantānaṃ cittānurakkhaṇatthaṃ tehi yācitena channaṃ pavisituṃ vaṭṭati, dhammaṃ pana kathetvā abbhokāsova gantabbo. Rukkhamūlikassāpi eseva nayo. Uposathatthāyāti uposathakammāya. Uddisantenāti paresaṃ uddesaṃ dentena. Uddisāpentenāti sayaṃ uddesaṃ gaṇhantena. Maggamajjhe ṭhitaṃ sālanti sīhaḷadīpe viya maggā anokkamma ujukameva pavisitabbasālaṃ. Vegena gantuṃ na vaṭṭati asāruppattā. Yāva vassūparamā ṭhatvā gantabbaṃ, na tāva dhutaṅgabhedo hotīti adhippāyo.

Rukkhassaanto nāma rukkhamūlaṃ. Pabbatassa pana pabbhārasadiso pabbatapadeso. Acchannamariyādanti yathā vassodakaṃ anto na pavisati, evaṃ chadanasaṅkhepena upari akatamariyādaṃ. Anto pana pabbhārassa vassodakaṃ pavisati ce, abbhokāsasaṅkhepamevāti tattha pavisituṃ vaṭṭati. Sākhāmaṇḍapoti rukkhasākhāhi viraḷacchannamaṇḍapo. Pīṭhapaṭo khalitthaddhasāṭako.

Paviṭṭhakkhaṇe dhutaṅgaṃ bhijjati yathāvuttapabbhārādike ṭhapetvāti adhippāyo. Jānitvāti dhammassavanādiatthaṃ channaṃ rukkhamūlaṃ pavisitvā nisinno 『『idāni aruṇo uṭṭhahatī』』ti jānitvā. Rukkhamūlepi katthaci attheva nivāsaphāsukatāti siyā tattha āsaṅgapubbako āvāsapalibodho, na pana abbhokāseti idheva āvāsapalibodhupacchedo ānisaṃso vutto. Pasaṃsāyānurūpatāti aniketāti vuttapasaṃsāya anālayabhāvena anucchavikatā. Nissaṅgatāti āvāsapariggahābhāveneva tattha nissaṅgatā. Asukadisāya vasanaṭṭhānaṃ natthi, tasmā tattha gantuṃ neva sakkāti edisassa parivitakkassa abhāvato cātuddiso. Migabhūtenāti pariggahābhāvena migassa viya bhūtena. Sitoti nissito. Vindatīti labhati.

Iti abbhokāsikaṅgakathāvaṇṇanā.

1. Sosānikaṅgakathāvaṇṇanā

我來翻譯這段巴利文： 33.說"我拒絕樹下"如此時覆處仍未拒絕故說"我拒絕覆處及樹下"。因頭陀支以完全拒絕對立而受持成就,非其他。"為聞法"以此唯說法者也于布薩日等為護聽者心因彼等請求可入覆處,但說法后應去露地。樹下者也此理。為布薩即為布薩羯磨。誦者即為他人給誦。令誦者即自己取誦。路中立堂即如錫蘭島不離路直入應入堂。不可急行因不適宜。直至雨止住後去,不成頭陀支破義。 樹內名樹下。山如山洞相似山處。無覆邊際即如雨水不入內,如是以覆攝上未作邊際。內若山洞雨水入者,即攝露地故可入彼。枝棚即以樹枝疏覆棚。坐布即足踏硬布。 入剎那頭陀支破除如說山洞等處義。知即為聞法等入覆處樹下坐"今明相升起"而知。于樹下某處也有住安樂性故彼可有依著前住處礙,但露地故此說斷住處礙功德。讚歎適應性即以無執著性適合說無住所讚歎。無著即以無住處執取于彼無著。無"某方無住處故不能去彼"如是思慮故四方行。如野獸即以無執取如野獸而成。依即依止。得即獲得。 如是露地支解釋註釋。 11.冢間支解釋註釋;

34.Nasusānanti asusānaṃ. Aññattho na-kāro, susānalakkhaṇarahitaṃ vasanaṭṭhānanti adhippāyo. Na tatthāti 『『susāna』』nti vavatthapitamatte ṭhāne na vasitabbaṃ. Na hi nāmamattena susānalakkhaṇaṃ sijjhati. Tenāha 『『na hī』』tiādi. Jhāpitakālato pana paṭṭhāya…pe… susānameva chavena sayitamattāya susānalakkhaṇappattito. Chavasayanaṃ hi 『『susāna』』nti vuccati.

Sosānikena nāma appakiccena sallahukavuttinā bhavitabbanti dassetuṃ 『『tasmiṃ pana vasantenā』』tiādi vuttaṃ. Garukanti dupparihāraṃ. Tameva hi dupparihārabhāvaṃ dassetuṃ 『『tasmā』』tiādi vuttaṃ. Tattha uppannaparissayavighātatthāyāti 『『susānaṃ nāma manussarāhasseyyaka』』nti corā katakammāpi akatakammāpi osaranti, tattha coresu bhaṇḍasāmike disvā bhikkhusamīpe bhaṇḍaṃ chaḍḍetvā palātesu manussā bhikkhuṃ 『『coro』』ti gahetvā potheyyuṃ, tasmā vihāre saṅghattheraṃ vā gocaragāme raññā niyuttaṃ rājayuttakaṃ vā attano sosānikabhāvaṃ jānāpetvā yathā tādiso, añño vā parissayo na hoti, tathā appamattena vasitabbaṃ. Caṅkamantassa yadā āḷahanaṃ abhimukhaṃ na hoti, tadāpi saṃvegajananatthaṃ tattha diṭṭhi vissajjetabbāti dassetuṃ 『『addhakkhikena āḷahanaṃ olokentenā』』ti vuttaṃ.

Uppathamaggena gantabbaṃ attano sosānikabhāvassa apākaṭabhāvatthaṃ. Ārammaṇanti tasmiṃ susāne 『『ayaṃ vammiko, ayaṃ rukkho, ayaṃ khāṇuko』』tiādinā divāyeva ārammaṇaṃ vavatthapetabbaṃ. Bhayānakanti bhayajanakaṃ vammikādiṃ. Kenaci leḍḍupāsāṇādinā āsanne vicarantīti na paharitabbā. Tilapiṭṭhaṃ vuccati palalaṃ. Māsamissaṃ bhattaṃ māsabhattaṃ. Guḷādīti ādi-saddena tilasaṃguḷikādighanapūvañca saṅgaṇhāti. Kulagehaṃ na pavisitabbanti petadhūmena vāsitattā, pisācānubandhattā ca kulagehassa abbhantaraṃ na pavisitabbaṃ. Devasikaṃ chavaḍāho dhuvaḍāho. Matañātakānaṃ tattha gantvā devasikaṃ rodanaṃ dhuvarodanaṃ. Vuttanayenāti 『『jhāpitakālato pana paṭṭhāyā』』ti vuttanayena. 『『Pacchimayāme paṭikkamituṃ vaṭṭatī』』ti icchitattā 『『susānaṃ agatadivase』』ti aṅguttarabhāṇakā.

Susāne niccakālaṃ sivathikadassanena maraṇassatipaṭilābho. Tato eva appamādavihāritā. Tattha chaḍḍitassa matakaḷevarassa dassanena asubhanimittādhigamo. Tato eva kāmarāgavinodanaṃ. Bahulaṃ sarīrassa asuciduggandhajegucchabhāvasallakkhaṇato abhiṇhaṃ kāyasabhāvadassanaṃ. Tato maraṇassatipaṭilābhato ca saṃvegabahulatā. Byādhikānaṃ, jarājiṇṇānañca matānaṃ tattha dassanena ārogyayobbanajīvitamadappahānaṃ. Khuddakassa, mahato ca bhayassa abhibhavanato bhayabheravasahanatā. Saṃviggassa yoniso padahanaṃ sambhavatīti amanussānaṃ garubhāvanīyatā. Niddāgatampīti suttampi, supinantepīti adhippāyo.

Iti sosānikaṅgakathāvaṇṇanā.

1. Yathāsanthatikaṅgakathāvaṇṇanā

我來翻譯這段巴利文： 34.非墓地即非墓地。否定詞有他義,意為無墓地相住處。不于彼即不應住于確立為"墓地"之處。因不以名字而成就墓地相。故說"因不"等。但從火化時起...乃至...即墓地因以尸臥而得墓地相。因尸臥名為"墓地"。 為顯示住冢間者應少事輕生活故說"于彼住者"等。重即難護持。為顯示彼難護持性故說"故"等。此中為除生危難即"墓地為人跡罕至"盜賊作業者未作業者也入,彼中盜賊見物主于比丘近處棄物逃走時人們執比丘為"盜賊"而打,故於精舍應令僧長老或托缽村王所派官員知自冢間性,如是彼或其他危難不生,如是不放逸應住。為顯示經行時當火葬場不對面時也應為生厭離於彼放眼故說"以半眼看火葬場"。 應行非道路為自冢間性不明顯。所緣即于彼墓地"此蟻冢,此樹,此樁"等於日間即應確立所緣。可怖即生怖蟻冢等。以土塊石等近行不應打。油粉名糠。豆飯名混豆飯。糖等以等字攝取芝麻糖團等厚餅。不應入俗家因以鬼煙燻及為鬼所隨故不應入俗家內。日日火化為常火化。死者親屬於彼去日日哭為常哭。如說方式即如說"從火化時起"。說增支誦者"于未去墓地日"因愿"后夜可歸"。 由冢間常時見墓地得死念。從彼即住不放逸。于彼見棄死屍得不凈相。從彼即除去欲貪。多觀身不凈臭穢厭惡性故常見身自性。從彼得死念故多厭離。于彼見病者老者死者故斷健康青春生命慢。克服小大怖故忍怖畏恐怖。厭離者生如理精進故為非人所敬重。睡眠也即睡著也,于夢中也義。 如是冢間支解釋註釋。 12.如坐支解釋註釋;;

1. Senāsanagāhaṇe pare uṭṭhāpetvā gahaṇaṃ, 『『idaṃ sundaraṃ, idaṃ na sundara』』nti paritulayitvā pucchanā, olokanā ca senāsanaloluppaṃ. Tuṭṭhabbanti tussitabbaṃ. Vihārassa pariyantabhāvena dūreti vā bahūnaṃ sannipātaṭṭhānādīnaṃ accāsanneti vā pucchituṃ na labhati, pucchanenapissa dhutaṅgassa saṃkilissanato. Oloketunti loluppavasena passituṃ. Sacassa taṃ na ruccatīti assa yathāsanthatikassa taṃ yathāgāhitaṃ senāsanaṃ aphāsukabhāvena sace na ruccati, mudukassa asati roge yathāgāhitaṃ pahāya aññassa senāsanassa gahaṇaṃ loluppaṃ, majjhimassa gantvā olokanā, ukkaṭṭhassa pucchanā. Sabbesampi uṭṭhāpetvā gahaṇe vattabbameva natthi.

Upaṭṭhāpanīyānampi anuṭṭhāpanena sabrahmacārīnaṃ hitesitā. Tāya karuṇāvihārānuguṇatā. Sundarāsundaravibhāgākaraṇato hīnapaṇītavikappapariccāgo. Tena tādilakkhaṇānuguṇatā. Tato eva anurodhavirodhappahānaṃ. Dvārapidahanaṃ okāsādānato. Yathāsanthatarāmatanti yathāgāhite yathāniddiṭṭhe senāsane abhiratabhāvaṃ.

Iti yathāsanthatikaṅgakathāvaṇṇanā.

1. Nesajjikaṅgakathāvaṇṇanā

36.Seyyanti iriyāpathalakkhaṇaṃ seyyaṃ. Tappaṭikkhepeneva hi tadatthā 『『mañco bhisī』』ti evamādikā (cūḷava. 321, 322) seyyā paṭikkhittā eva honti. 『『Nesajjiko』』ti ca sayanaṃ paṭikkhipitvā nisajjāya eva viharituṃ sīlamassāti imassa atthassa idha adhippetattā seyyā evettha paṭiyoginī, na itare tathā aniṭṭhattā, asambhavato ca. Kosajjapakkhiyo hi iriyāpatho idha paṭiyogibhāvena icchito, na itare. Na ca sakkā ṭhānagamanehi vinā nisajjāya eva yāpetuṃ tathā pavattetunti seyyāvettha paṭiyoginī. Tenāha 『『tena panā』』tiādi. Caṅkamitabbaṃ na 『『nesajjiko aha』』nti sabbarattiṃ nisīditabbaṃ. Iriyāpathantarānuggahito hi kāyo manasikārakkhamo hoti.

Cattāro pādā, piṭṭhiapassayo cāti imehi pañcahi aṅgehi pañcaṅgo. Catūhi aṭṭanīhi, piṭṭhiapassayena ca pañcaṅgoti apare. Ubhosu passesu piṭṭhipasse ca yathāsukhaṃ apassāya viharato nesajjikassa 『『anesajjikato ko viseso』』ti gāhaṃ nivāretuṃ abhayatthero nidassito 『『thero anāgāmī hutvā parinibbāyī』』ti.

Upacchedīyati etenāti upacchedananti vinibandhupacchedassa sādhakatamabhāvo daṭṭhabbo. Sabbakammaṭṭhānānuyogasappāyatā alīnānuddhaccapakkhikattā nisajjāya. Tato eva pāsādikairiyāpathatā. Vīriyārambhānukūlatā vīriyasamatāyojanassa anucchavikatā. Tato eva sammāpaṭipattiyā anubrūhanatā. Paṇidhāyāti ṭhapetvā. Tanunti uparimakāyaṃ. Vikampetīti cāleti, icchāvighātaṃ karotīti adhippāyo. Vatanti dhutaṅgaṃ.

Iti nesajjikaṅgakathāvaṇṇanā.

Dhutaṅgapakiṇṇakakathāvaṇṇanā

我來翻譯這段巴利文： 35.于取住處令他起而取,"此好,此不好"如是衡量詢問及觀看為住處貪。應滿足即應知足。精舍邊遠處或近眾多集會處等不得問,因以問彼頭陀支染污。觀看即以貪方式看。若彼不喜即彼如坐者彼所取住處以不安故若不喜,下等無病舍所取取他住處為貪,中等去看,上等問。一切令起取無須說。 以不令起可侍奉者為同梵行者利益。以彼適合悲住。因不作好不好分別故舍低劣勝妙分別。以彼適合如是相。從彼即斷隨順違逆。關門因給機會。如坐愛即于所取所指住處喜樂性。 如是如坐支解釋註釋。 13.常坐支解釋註釋 36.臥即威儀相臥。因唯拒絕彼故彼義"床褥"等如是臥即被拒絕。"常坐"即拒絕臥唯以坐而住為彼習故此義此中意故唯臥為此對立,非他如是因非所欲,及不可能。因懈怠分威儀此中欲為對立性,非他。不能唯以坐而活命如是轉起無住行故唯臥為此對立。故說"彼"等。應經行不"我常坐"而通宵坐。因身為威儀所攝故堪能作意。 四足及靠背即以此五支為五支。四角及靠背五支為其他。于兩邊及背面如樂倚住常坐者為遮"與非常坐何別"執引阿跋耶長老"長老成阿那含般涅槃"。 以此斷故名斷應見為斷繫縛最勝性。一切業處修習適宜因坐非懈怠掉舉分。從彼即端莊威儀。適合發勤適合調和精進。從彼即增長正行。置即安。身即上身。動即搖,作意願害義。事即頭陀支。 如是常坐支解釋註釋。 頭陀支雜說解釋註釋;;

1. Sekkhaputhujjanānaṃ vasena siyā kusalāni, khīṇāsavānaṃ vasena siyā abyākatāni. Tattha sekkhaputhujjanā paṭipattipūraṇatthaṃ, khīṇāsavā phāsuvihāratthaṃ dhutaṅgāni pariharanti. Akusalampi dhutaṅganti akusalacittenāpi dhutaṅgasevanā atthīti adhippāyo. Taṃ na yuttaṃ, yena akusalacittena pabbajitassa āraññikattaṃ, taṃ dhutaṅgaṃ nāma na hoti. Kasmā? Lakkhaṇābhāvato. Yaṃ hidaṃ kilesānaṃ dhunanato dhutassa puggalassa, ñāṇassa, cetanāya vā aṅgattaṃ, na taṃ akusaladhammesu sambhavati. Tasmā araññavāsādimattena āraññikādayo tāva hontu, āraññikaṅgādīni pana na hontīti imamatthaṃ dassetuṃ 『『na maya』』ntiādi vuttaṃ. Tattha imānīti dhutaṅgāni. Vuttaṃ heṭṭhā vacanatthaniddese. Na ca akusalena koci dhuto nāma hoti, kilesānaṃ dhunanaṭṭhenāti adhippāyo. Yassa bhikkhuno etāni samādānāni aṅgāni, etena paṭhamenāpi atthavikappena 『『natthi akusalaṃ dhutaṅga』』nti dasseti. Na ca akusalaṃ kiñci dhunātīti akusalaṃ kiñci pāpaṃ na ca dhunāti eva appaṭipakkhato. Yesaṃ samādānānaṃ taṃ akusalaṃ ñāṇaṃ viya aṅganti katvā tāni dhutaṅgānīti vucceyyuṃ. Iminā dutiyenāpi atthavikappena 『『natthi akusalaṃ dhutaṅga』』nti dasseti. Nāpi akusalantiādi tatiyaatthavikappavasena yojanā. Tasmātiādi vuttassevatthassa nigamanaṃ.

Yesanti abhayagirivāsike sandhāyāha. Te hi dhutaṅgaṃ nāma paññattīti vadanti. Tathā sati tassa paramatthato avijjamānattā kilesānaṃ dhunanaṭṭhopi na siyā, samādātabbatā cāti tesaṃ vacanaṃ pāḷiyā virujjhatīti dassetuṃ 『『kusalattikavinimutta』』ntiādi vuttaṃ. Tasmāti yasmā paññattipakkhe ete dosā dunnivārā, tasmā taṃ tesaṃ vacanaṃ na gahetabbaṃ, vuttanayo cetanāpakkhoyeva gahetabboti attho. Yasmā ete dhutaguṇā kusalattike paṭhamatatiyapadasaṅgahitā, tasmā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā, siyā anupādinnupādāniyā, siyā asaṃkiliṭṭhasaṃkilesikāti evaṃ sesatikadukapadehipi nesaṃ yathārahaṃ saṅgaho vibhāvetabbo.

Kāmaṃ sabbopi arahā dhutakileso, idha pana dhutaṅgasevanāmukhena kilese vidhunitvā ṭhito khīṇāsavo 『『dhutakileso puggalo』』ti adhippeto. Tathā sabbopi ariyamaggo nippariyāyena kilesadhunano dhammo, visesato aggamaggo. Pariyāyena pana vipassanāñāṇādi. Heṭṭhimaparicchedena dhutaṅgacetanāsampayuttañāṇaṃ daṭṭhabbaṃ. Evaṃ dhutaṃ dassetvā dhutavāde dassetabbe yasmā dhutavādabhedena dhuto viya dhutabhedena dhutavādopi duvidho, tasmā tesaṃ, tadubhayapaṭikkhepassa ca vasena catukkamettha sambhavatīti taṃ dassetuṃ 『『atthi dhuto』』tiādi vuttaṃ.

我來翻譯這段巴利文： 37.依有學凡夫故可為善,依漏盡者故可為無記。此中有學凡夫為圓滿行道,漏盡者為安住護持頭陀支。不善也頭陀支即意為以不善心也有行頭陀支。彼不應理,以不善心出家者的林住,彼不名頭陀支。何故？因無相。因此由於震落煩惱是震落者人、智或思之支,彼于不善法不生。故為顯示"僅住林等成為林住等,但不成為林住支等"此義說"非我等"。此中"此等"即頭陀支。如前說義詞釋中。以不善無人名震落,意為以震落煩惱義。彼比丘此等受持為支,以此第一義顯示"無不善頭陀支"。不善任何不震落即不善任何惡確實不震落因無對治。彼等受持彼不善如智為支故說彼等為頭陀支。以此第二義顯示"無不善頭陀支"。"非不善"等依第三義配合。"故"等為所說義結論。 "彼等"即指無畏山住者。彼等說頭陀支名為假法。如是因勝義無所有故無震落煩惱義,及應受持性,為顯示彼等說違聖典故說"離善三"等。故即因假法分彼等過難免,故不應取彼等說,應取如說思分義。因此等頭陀功德攝於善三第一第三句,故或與樂受相應,或與不苦不樂受相應,或為異熟法法,或非異熟非異熟法法,或為所執取能執取,或為不染污能染污,如是應顯示彼等以餘三二句如適攝。 雖一切阿羅漢震落煩惱,但此中以行頭陀支方式震落煩惱而住漏盡者意為"震落煩惱人"。如是一切聖道無差別為震落煩惱法,特別上道。差別則觀智等。以下限應見與頭陀支思相應智。如是顯示震落後應顯示震落論因震落論分如震落分震落論也二種,故依彼等及彼二否定力此成四句為顯示彼說"有震落"等。

Tayidanti nipāto, tassa 『『so aya』』nti attho. Dhutadhammā nāmāti dhutaṅgasevanāya paṭipakkhabhūtānaṃ pāpadhammānaṃ dhunanavasena pavattiyā 『『dhuto』』ti laddhanāmāya dhutaṅgacetanāya upakārakā dhammāti katvā dhutadhammā nāma. Asampattasampattesu paccayesu alubbhanākārena pavattanato appicchatā santuṭṭhitā ca atthato alobho. Paccayagedhādihetukānaṃ lolatādīnaṃ saṃkilesānaṃ sammadeva likhanato chedanato gaṇasaṅgaṇikādibhedato saṃsaggato cittassa vivecanato sallekhatā pavivekatā ca alobho amohoti imesu dvīsu dhammesu anupatanti tadantogadhā tappariyāpannā honti, tadubhayasseva pavattivisesabhāvato. Imehi kusaladhammehi atthī idamatthī, yena ñāṇena pabbajitena nāma paṃsukūlikaṅgādīsu patiṭṭhitena bhavitabbanti yathānusiṭṭhaṃ dhutaguṇe samādiyati ceva pariharati ca, taṃ ñāṇaṃ idamatthitā. Tenāha 『『idamatthitā ñāṇamevā』』ti. Paṭikkhepavatthūsūti gahapaticīvarādīsu tehi tehi dhutaṅgehi paṭikkhipitabbavatthūsu. Lobhanti taṇhaṃ. Tesveva vāti paṭikkhepavatthūsu eva. Ādīnavapaṭicchādakanti ārakkhadukkhaparādhīnavutticorabhayādiādīnavapaṭicchādakaṃ. Anuññātānanti satthārā nicchandarāgaparibhogavasena anuññātānaṃ sukhasamphassaattharaṇapāvuraṇādīnaṃ. Paṭisevanamukhenāti paṭisevanadvārena, tena lesenāti attho. Atisallekhamukhenāti ativiya sallekhapaṭipattimukhena, ukkaṭṭhassa vattanakānampi paṭikkhipanavasenāti attho.

Sukhumakaraṇasannissayo rāgo dukkhāya paṭipattiyā patiṭṭhaṃ na labhatīti āha 『『dukkhāpaṭipadañca nissāya rāgo vūpasammatī』』ti. Sallekho nāma sampajānassa hoti, satisampajaññe moho apatiṭṭhova appamādasambhavatoti vuttaṃ 『『sallekhaṃ nissāya appamattassa moho pahīyatī』』ti. Etthāti etesu dhutaṅgesu. Tatthāti araññarukkhamūlesu.

Sīsaṅgānīti sīsabhūtāni aṅgāni, paresampi kesañci nānantarikatāya, sukaratāya ca saṅgaṇhanato uttamaṅgānīti attho. Asambhinnaṅgānīti kehici sambhedarahitāni, visuṃyeva aṅgānīti vuttaṃ hoti. Kammaṭṭhānaṃ vaḍḍhati rāgacaritassa mohacaritassa dosacaritassāpi, taṃ ekaccaṃ dhutaṅgaṃ sevantassāti adhippāyo. Hāyati kammaṭṭhānaṃ sukumārabhāvenalūkhapaṭipattiṃ asahantassa. Vaḍḍhateva mahāpurisajātikassāti adhippāyo. Na vaḍḍhati kammaṭṭhānaṃ upanissayarahitassa. Ekameva hi dhutaṅgaṃ yathā kilesadhunanaṭṭhena, evaṃ cetanāsabhāvattā. Tenāha 『『samādānacetanā』』ti.

Terasāpi dhutaṅgāni samādāya pariharantānaṃ puggalānaṃ vasena 『『dvācattālīsa hontī』』ti vatvā bhikkhūnaṃ terasannampi pariharaṇassa ekajjhaṃyeva sambhavaṃ dassetuṃ 『『sace hī』』tiādi vuttaṃ. Tattha 『『ekappahārena sabbadhutaṅgāni paribhuñjituṃ sakkotī』』ti vuttaṃ. Kathaṃ abbhokāse viharantassa rukkhamūlikaṅgaṃ? 『『Channaṃ paṭikkhipāmi, rukkhamūlikaṅgaṃ samādiyāmī』』ti (visuddhi.

我來翻譯這段巴利文： 此彼即語助詞，彼義為"彼此"。名震落法即以震落支行對治惡法震落方式轉起得"震落"名震落支思助法為震落法。以于未得已得緣中無貪求方式轉起故少欲知足事實為無貪。由於完全削除斷除緣貪等因流動等染污及由眾聚等分別結交使心遠離故削減遠離為無貪無癡，於此二法隨行攝入屬彼，因為彼二轉起差別性。以此等善法有此所需，出家者以彼智應住糞掃衣支等如教授受持及持守頭陀功德，彼智為此所需。故說"此所需即智"。拒絕事即居士衣等以彼彼頭陀支應拒絕事。貪即愛。唯于彼等即唯于拒絕事。遮覆過患即遮覆守護苦依他活命盜賊怖等過患。許可即世尊以離欲貪受用方式許可樂觸敷具覆具等。以受用門即以受用門，義為以彼方便。以極削減門即以極削減行門，義為以拒絕上等應行也。 細膩作緣貪于苦行不得住處故說"依苦行貪寂止"。削減名為正知者有，于念正知癡不住故生不放逸說"依削減不放逸者癡斷"。此中即此等頭陀支。彼中即林樹下。 頭支即為頭之支，因為無間攝受他人也易作故為最上支義。不雜支即與任何無雜，義說唯別支。業處增長貪行者癡行者瞋行者也，意為彼行某頭陀支者。業處減少以細膩性不堪粗行者。意為大士種性者唯增長。業處不增長無近依者。因為唯一頭陀支如以震落煩惱義如是以思自性。故說"受持思"。 說"成四十二"依受持持守十三頭陀支人，為顯示比丘同時可能持守十三說"若"等。此中說"一時能受用一切頭陀支"。云何住露地者樹下支？"我拒絕

1.32) vacanato channe aruṇaṃ uṭṭhāpitamatte dhutaṅgaṃ bhijjati, na abbhokāse, tasmā bhedahetuno abhāvena tampi arogameva. Tathā senāsanaloluppassa abhāvena yathāsanthatikaṅganti daṭṭhabbaṃ. Āraññikaṅgaṃ gaṇamhā ohīyanasikkhāpadena (pāci. 691-692) paṭikkhittaṃ, khalupacchābhattikaṅgaṃ anatirittabhojanasikkhāpadena (pāci. 238-240). Pavāritāya hi bhikkhuniyā atirittaṃ katvā bhuñjituṃ na labbhati. Kappiye ca vatthusmiṃ lolatāpahānāya dhutaṅgasamādānaṃ, na akappiye, sikkhāpadeneva paṭikkhittattā. Aṭṭheva honti bhikkhuniyā saṃkaccikacīvarādīhi saddhiṃ pañcapi ticīvarasaṅkhameva gacchantīti katvā. Yathāvuttesūti bhikkhūnaṃ vuttesu terasasu ticīvarādhiṭṭhānavinayakammābhāvato ṭhapetvā tecīvarikaṅgaṃ dvādasa sāmaṇerānaṃ. Sattāti bhikkhunīnaṃ vuttesu aṭṭhasu ekaṃ pahāya satta ticīvarādhiṭṭhānavinayakammābhāvato. 『『Ṭhapetvā tecīvarikaṅga』』nti hi imaṃ anuvattamānameva katvā 『『satta sikkhamānasāmaṇerīna』』nti vuttaṃ. Patirūpānīti upāsakabhāvassa anucchavikāni.

Dhutaṅganiddesavaṇṇanā niṭṭhitā.

Iti dutiyaparicchedavaṇṇanā.

1. Kammaṭṭhānaggahaṇaniddesavaṇṇanā

我來翻譯這段巴利文： 1.32. 因說于覆處明相升起時頭陀支破,非露地,故因無破因彼也無病。如是因無住處貪故應見為如坐支。林住支以離眾學處所禁,後分食支以非餘食學處。因告足比丘尼不得作餘食而食。于許可事為斷流動受持頭陀支,非不許可,因為學處已禁。只八為比丘尼因與覆肩衣等共五即去三衣數。如說即比丘所說十三中因無三衣決意律羯磨除三衣支十二為沙彌。七即比丘尼所說八中除一七因無三衣決意律羯磨。因"除三衣支"此隨轉作而說"七為式叉摩那沙彌尼"。適當即適合優婆塞性。 頭陀支釋註釋竟。 如是第二品註釋。 3.業處受取釋註釋

38.Appicchatādīhīti appicchatāsantuṭṭhisallekhapavivekāpacayavīriyārambhādīhi. Pariyodāteti suvisuddhe nirupakkilese. Imasmiṃ sīleti yathāvutte catupārisuddhisīle. 『『Cittaṃ bhāvaya』』nti imameva desanaṃ sandhāyāha 『『atisaṅkhepadesitattā』』ti. Ko samādhīti sarūpapucchā. Kenaṭṭhena samādhīti kena atthena samādhīti vuccati, 『『samādhī』』ti padaṃ kaṃ abhidheyyatthaṃ nissāya pavattanti attho. Katividhoti pabhedapucchā.

『『Ko samādhī』』ti kāmañcāyaṃ sarūpapucchā, vibhāgavantānaṃ pana sarūpavibhāvanaṃ vibhāgadassanamukheneva hotīti vibhāgo tāva anavasesato dassetabbo. Taṃdassane ca ayamādīnavoti dassetuṃ 『『samādhi bahuvidho』』tiādi vuttaṃ. Tattha bahuvidhoti kusalādivasena anekavidho. Nānappakārakoti ālambanamanasikārachandapaṇidhiadhimokkhaabhinīhārasaññānānattādinānappakāro. Na sādheyyāti lokiyasamādhissa bhāvanā idha adhippetattho, tañca na sādheyya. Jhānavimokkhādīsu hi samādhiṃ uddharitvā tassa labbhamānehi vibhāgehi vissajjane kariyamāne jhānavibhaṅgādīsu (vibha. 508 ādayo) āgato sabbo samādhipabhedo vissajjetabbo siyā. Tathā ca sati yvāyaṃ lokiyasamādhissa bhāvanāvidhi adhippeto, tassa vissajjanāya okāsova na bhaveyya. Kiñca yenassa tikacatukkajhānikena hīnādibhedabhinnena pavattivibhāgena brahmapārisajjādivasena navavidho, pañcamajjhānikena vehapphalādivasena dasavidho vā ekādasavidho vā bhavappabhedo nippajjati. Svāssa pavattivibhāgo ayaṃ soti niddhāretvā vuccamāno vikkhepāya siyā, yathā taṃ avisaye. Tenāha 『『uttari ca vikkhepāya saṃvatteyyā』』ti. Kusalacittekaggatāti kusalā anavajjasukhavipākalakkhaṇā cittekaggatā.

Cittacetasikānaṃ samaṃ avisāravasena sampiṇḍentassa viya ādhānaṃ samādhānaṃ. Avisāralakkhaṇo hi samādhi, sampiṇḍanaraso ca. Sammā avikkhipanavasena ādhānaṃ samādhānaṃ. Avikkhepalakkhaṇo vā hi samādhi, vikkhepaviddhaṃsanaraso cāti. Svāyaṃ yasmā ekārammaṇe cittassa ṭhitihetu, tasmā 『『ṭhapananti vuttaṃ hotī』』ti āha. Tathā hesa 『『cittassa ṭhiti saṇṭhiti avaṭṭhitī』』ti (dha. sa. 15) niddiṭṭho. Ekārammaṇaggahaṇañcettha samādhissa santānaṭṭhitibhāvadassanatthaṃ. Tathā hissa aṭṭhakathāyaṃ dīpacciṭṭhiti nidassitā. Ānubhāvenāti balena, paccayabhāvenāti attho. Avikkhipamānāti na vikkhipamānā vūpasamamānā. Upasamapaccupaṭṭhāno hi samādhi. Etenassa vikkhepapaṭipakkhataṃ dasseti. Avippakiṇṇāti avisaṭā. Etena avisāralakkhaṇataṃ.

Sayaṃ na vikkhipati, sampayuttā vā na vikkhipanti etenāti avikkhepo, so lakkhaṇaṃ etassāti avikkhepalakkhaṇo. Vikkhepaṃ viddhaṃseti, tathā vā sampajjatīti vikkhepaviddhaṃsanaraso. Uddhacce avikampanavasena paccupatiṭṭhati, sampayuttānaṃ vā taṃ paccupaṭṭhapetīti avikampanapaccupaṭṭhāno. Sukhanti nirāmisaṃ sukhaṃ daṭṭhabbaṃ.

我來翻譯這段巴利文： 38.以少欲等即以少欲知足削減遠離增長髮勤等。清凈即善清凈無染污。此戒即如說四遍凈戒。說"修心"僅此教故說"極略教"。何為定即自性問。以何義為定即以何義說為定,"定"此詞依何所詮義轉起義。幾種即分別問。 "何為定"此雖自性問,但有分別者自性明瞭由顯分別門故先應完全顯示分別。于顯示彼此過患故說"定多種"等。此中多種即善等方式多種。種種相即所緣作意欲勝解決心引導想等種種相。不能成即此意為世間定修習,彼不能成。因於禪解脫等舉定以彼所得分別回答時應答禪分別等所來一切定分別。如是則此意為世間定修習方式,于彼回答無餘地。又以彼三四禪下等分別差別轉起分別由梵眾等九種,以五禪由遍凈等十種或十一種有分別生。彼轉起分別確定說此則成散亂,如於非處。故說"更成散亂"。善心一境性即善無過樂報相心一境性。 心心所以平等不散方式如攝持為等持。因定以不散為相,以攝為味。以正不散亂方式持為等持。或定以不亂為相,以破除散亂為味故。彼因為於一所緣心住因故說"謂安置"。如是彼說為"心住、等住、安住"。此中取一所緣為顯示定為相續住性。如是于註釋顯示燈焰住。以威力即以力,義為以緣性。不散即不散亂寂止。因定以寂止為現起。以此顯示彼對治散亂性。不散失即不散。以此不散相性。 自不散亂,或相應不為此散亂為不散,彼為此相為不散相。破除散亂,或如是成就為破除散亂味。以掉舉不動方式現起,或令相應彼現起為不動現起。樂即應見無染樂。

1. Avikkhepalakkhaṇaṃ nāma samādhissa āveṇiko sabhāvo, na tenassa koci vibhāgo labbhatīti āha 『『avikkhepalakkhaṇena tāva ekavidho』』ti. Sampayuttadhamme ārammaṇe appento viya pavattatīti vitakko appanā. Tathā hi so 『『appanā byappanā』』ti (dha. sa. 7) niddiṭṭho. Tappamukhatāvasena pana sabbasmiṃ mahaggatānuttare jhānadhamme 『『appanā』』ti aṭṭhakathāvohāro. Tathā tassa anuppattiṭṭhānabhūte parittajhāne upacāravohāro. Gāmādīnaṃ samīpaṭṭhāne gāmūpacārādisamaññā viyāti āha 『『upacārappanāvasena duvidho』』ti. Idha pana samādhivasena veditabbaṃ. Lujjanapalujjanaṭṭhena lokoti vuccati vaṭṭaṃ, tappariyāpannatāya loke niyutto, tattha vā viditoti lokiyo. Tattha apariyāpannatāya lokato uttaro uttiṇṇoti lokuttaro. Kāmañcettha lokiyasamādhi bhāvetabbabhāvena gayhati, ubhayaṃ pana ekajjhaṃ gahetvā tato itaraṃ niddhāretuṃ 『『lokiyalokuttaravasena duvidho』』ti vuttaṃ. Sappītikanippītikavasenāti saha pītiyā vattatīti sappītiko, pītisampayutto. Natthi etassa pītīti nippītiko, pītivippayutto. Tesaṃ vasena. Sukhena saha ekuppādādibhāvaṃ gatoti sukhasahagato, sukhasampayuttoti attho. Upekkhāsahagatepi eseva nayo. Upekkhāti cettha adukkhamasukhavedanā adhippetā. Sā hi sukhadukkhākārapavattiṃ upekkhati majjhattākārasaṇṭhitattā. Sukhasahagata-padena cettha sappītiko, nippītikekadeso ca saṅgahito, upekkhāsahagata-padena pana nippītikekadesovāti ayametesaṃ padānaṃ viseso.

Sabhāvato, paccayato, phalato ca majjhimapaṇītehi nihīno, tesaṃ vā guṇehi parihīnoti hīno, attano paccayehi padhānabhāvaṃ nīto paṇīto, ubhinnaṃ majjhe bhavo majjhimo. Sampayogavasena pavattamānena saha vitakkena savitakko, saha vicārena savicāro, savitakko ca so savicāro cāti savitakkasavicāro. Ādi-saddena avitakkavicāramatto, avitakkāvicāro ca gahito. Tattha vicārato uttari vitakkena sampayogābhāvato avitakko ca so vicāramatto cāti avitakkavicāramatto. Visesanivattiattho vā matta-saddo. Savitakkasavicāro hi samādhi vitakkavisiṭṭhena vicārena savicāro, ayaṃ pana vicāramattena vitakkasaṅkhātavisesarahitena, tasmā avitakkavicāramatto. Atha vā bhāvanāya pahīnattā vitakkābhāvenāyaṃ vicāramatto, na vicārato aññassa attano sampayuttadhammassa kassaci abhāvāti dassetuṃ avitakka-vacanena vicāramatta-padaṃ visesetvā vuttaṃ. Ubhayarahito avitakkāvicāro. Pītisahagatādivasenāti pītisahagatasukhasahagataupekkhāsahagatavasena. Yadettha vattabbaṃ, taṃ sukhasahagataduke vuttanayameva. Paṭipakkhehi samantato khaṇḍitattā paritto. Parittanti vā appamattakaṃ vuccati, ayampi appānubhāvatāya paritto viyāti paritto. Kilesavikkhambhanato, vipulaphalato, dīghasantānato ca mahantabhāvaṃ gato, mahantehi vā uḷāracchandādīhi gato paṭipannoti mahaggato. Ārammaṇakaraṇavasenāpi natthi etassa pamāṇakaradhammā, tesaṃ vā paṭipakkhoti appamāṇo.

我來翻譯這段巴利文： 39.不散相為定獨特自性,以彼無得彼任何分別故說"以不散相首先一種"。令相應法于所緣如壓入而轉起故尋為安止。如是彼說為"安止勝安止"。但以彼為首方式一切廣大無上禪法"安止"為註釋用語。如是于彼不生處有限禪"近行"用語。如村等近處有村近行等共稱故說"以近行安止二種"。但此應依定了知。以損壞敗壞義說輪迴為世間,屬彼故世間相應,或於彼知故世間。不屬彼故世間之上超出故出世間。雖此中取世間定為應修,但俱一處取后從彼分別故說"以世間出世間二種"。以有喜無喜故即與喜俱轉為有喜,與喜相應。此無喜為無喜,離喜。以彼等。與樂共一生等性為樂俱,義為樂相應。于舍俱也此理。此中舍意為不苦不樂受。因彼以舍樂苦相轉起住立舍相故。以樂俱句此中攝有喜及一分無喜,但以舍俱句唯一分無喜,此為此等句差別。 以自性、緣、果及中勝劣為劣,或失彼等功德為劣,為自緣所引為勝,二中生為中。以相應方式轉起與尋俱為有尋,與伺俱為有伺,有尋也彼有伺也為有尋有伺。以等字攝無尋唯伺、無尋無伺。此中因無高於伺尋相應故無尋也彼唯伺也為無尋唯伺。或唯字為遮特殊義。因有尋有伺定以尋特殊伺為有伺,但此以唯伺無尋所說特殊,故無尋唯伺。或因修所斷故以無尋此唯伺,非無自相應法余伺等任何為顯示以無尋句特說唯伺句。無二為無尋無伺。以喜俱等即以喜俱樂俱舍俱。此中應說彼如樂俱對說方式。因對治遍斷故有限。或說少量為有限,此也因威力少如有限為有限。因壓制煩惱、廣果、長相續故去大性,或以大勝欲等去行為廣大。以所緣作方式也此無量作法,或彼對治為無量。

Paṭipajjati jhānaṃ etāyāti paṭipadā, pubbabhāgabhāvanā. Dukkhā kicchā paṭipadā etassāti dukkhāpaṭipado. Pakatipaññāya abhivisiṭṭhattā abhiññā nāma appanāvahā bhāvanāpaññā, dandhā mandā abhiññā etassāti dandhābhiñño. Dukkhāpaṭipado ca so dandhābhiñño cāti dukkhāpaṭipadādandhābhiñño, samādhi. Tadādivasena. Catujhānaṅgavasenāti catunnaṃ jhānānaṃ aṅgabhāvavasena, catukkanayavasena cetaṃ vuttaṃ. Hānabhāgiyādivasenāti hānakoṭṭhāsikādivasena.

Samādhiekakadukavaṇṇanā

Channaṃanussatiṭṭhānānanti buddhānussatiādīnaṃ channaṃ anussatikammaṭṭhānānaṃ. Imesaṃ vasenāti imesaṃ dasannaṃ kammaṭṭhānānaṃ vasena. 『『Pubbabhāge ekaggatā』』ti iminā appanāya upakārakanānāvajjanupacārassapi saṅgaho daṭṭhabbo, na ekāvajjanasseva. Appanāsamādhīnanti upakattabbaupakārakasambandhe sāmivacanaṃ 『『purisassa attho』』tiādīsu viya. Parikammanti gotrabhu. Aparitto samādhīti dassetuṃ 『『paṭhamassa jhānassā』』tiādi vuttaṃ.

Tīsu bhūmīsūti kāmarūpārūpabhūmīsu. Kusalacittekaggatāya adhippetattā 『『ariyamaggasampayuttā』』ti vuttaṃ. Siyā sappītiko, siyā nippītikoti aniyamavacanaṃ upacārasamādhisāmaññena sabbesampi vā jhānānaṃ nānāvajjanavīthiyaṃ upacārasamādhi siyā sappītiko, siyā nippītiko. Ekāvajjanavīthiyaṃ pana ādito dukatikajjhānānaṃ upacārasamādhi sappītikova, itaresaṃ nippītikova, visabhāgavedanassa cittassa āsevanapaccayatābhāvato, ekavīthiyaṃ vedanāparivattanābhāvato ca. Siyā sukhasahagato, siyā upekkhāsahagatoti etthāpi vuttanayeneva attho veditabbo. Tattha pana 『『dukatikajjhānāna』』nti vuttaṃ, idha 『『tikacatukkajjhānāna』』nti vattabbaṃ.

Samādhitikavaṇṇanā

Paṭiladdhamattoti adhigatamatto anāsevito abahulīkato. So hi paridubbalabhāvena hīno hoti. Nātisubhāvitoti ativiya paguṇabhāvaṃ apāpito. Subhāvitoti suṭṭhu bhāvito sammadeva paguṇataṃ upanīto. Tenāha 『『vasippatto』』ti. Chandādīnaṃ hīnatādivasenāpi imesaṃ hīnāditā veditabbā. Tathā hi uḷārapuññaphalakāmatāvasena pavattito hīno, lokiyābhiññāsampādanāya pavattito majjhimo, vivekakāmatāya ariyabhāve ṭhitena pavattito paṇīto. Attahitāya bhavasampattiatthaṃ pavattito vā hīno, kevalaṃ alobhajjhāsayena pavattito majjhimo, parahitāya pavattito paṇīto. Vaṭṭajjhāsayena vā pavattito hīno, vivekajjhāsayena pavattito majjhimo, vivaṭṭajjhāsayena lokuttarapādakatthaṃ pavattito paṇīto.

Saddhiṃ upacārasamādhināti sabbesampi jhānānaṃ upacārasamādhinā saha. Vitakkamatteyeva ādīnavaṃdisvāti vitakkeyeva oḷārikato upaṭṭhahante 『『cittassa khobhakaradhammo aya』』nti ādīnavaṃ disvā vicārañca santato manasi karitvā. Tenāha 『『vicāre adisvā』』ti. Taṃ sandhāyāti taṃ evaṃ paṭiladdhaṃ samādhiṃ sandhāya. Etaṃ 『『avitakkavicāramatto samādhī』』ti dutiyapadaṃ vuttaṃ. Tīsūti ādito tīsu.

我來翻譯這段巴利文： 以此入禪為道,前分修習。此苦難道為苦道。因勝過常慧故名勝慧為引安止修慧,此遲鈍勝慧為遲勝慧。苦道也彼遲勝慧也為苦道遲勝慧,定。以彼等。以四禪支即以四禪支性,此依四法說。以退分等即以退分等。 定一法二法註釋 六隨念處即佛隨念等六隨念業處。以此等即以此等十業處。"前分一境性"以此應見攝取安止助益種種轉近行,非唯一轉。安止定為應作能作關係屬格如"人的利益"等。遍作即種姓。為顯示非有限定說"初禪"等。 於三地即欲、色、無色地。因意為善心一境性故說"聖道相應"。或有喜或無喜此不定說以近行定共或一切禪于種種轉路近行定或有喜或無喜。但於一轉路初二三禪近行定唯有喜,余唯無喜,因異受心無習行緣性,及於一路無受變轉故。或樂俱或舍俱此中也應如說方式了知義。但彼說"二三禪",此應說"三四禪"。 定三法註釋 獲得即證得未習未多作。彼因極弱故劣。非極修即未至極熟練性。善修即善修到達完全熟練性。故說"得自在"。應知此等劣等也依欲等劣等。如是以殊勝福果欲方式轉起為劣,以成就世間神通轉起為中,以出離欲住聖性轉起為勝。或為自利轉起有成就為劣,唯以無貪意樂轉起為中,為他利轉起為勝。或以輪迴意樂轉起為劣,以出離意樂轉起為中,以出離意樂為出世間基礎轉起為勝。 與近行定即與一切禪近行定俱。唯見尋過患即尋現起粗時"此擾動心法"見過患及作意伺寂靜。故說"不見伺"。緣彼即緣如是獲得定。此說"無尋唯伺定"第二句。三即初三。

Tesvevāti tesu eva catukkapañcakanayesu. Tatiye catuttheti catukkanaye tatiye, pañcakanaye catuttheti yojetabbaṃ. Avasāneti dvīsupi nayesu pariyosānajjhāne. Yathākkamaṃ catutthe, pañcame vā. Pītisukhasahagato vāti etthāpi heṭṭhā vuttanayeneva attho veditabbo. Ettha ca satipi pītisahagatassāpi samādhissa sukhasahagatatte tīṇipi padāni asaṅkarato dassetuṃ nippītikasukhato sappītikasukhassa visesadassanatthaṃ satthu pītitikadesanāti nippītikasseva sukhassa vasena sukhasahagato samādhi gahitoti daṭṭhabbo.

Upacārabhūmiyanti upacārajjhānasampayuttacittuppāde. Cittuppādo hi sahajātadhammānaṃ uppattiṭṭhānatāya 『『bhūmī』』ti vuccati 『『sukhabhūmiyaṃ kāmāvacare』』tiādīsu (dha. sa. 988) viya. Paritto samādhi kāmāvacarabhāvato.

Samādhicatukkavaṇṇanā

Paṭhamasamannāhāro bhāvanaṃ ārabhantassa 『『pathavī pathavī』』tiādinā kammaṭṭhāne paṭhamābhiniveso. Tassa tassa jhānassa upacāranti nīvaraṇavitakkavicāranikantiādīnaṃ vūpasame thirabhūtaṃ kāmāvacarajjhānaṃ. 『『Yāva appanā』』ti iminā pubbabhāgapaññāya eva abhiññābhāvo vutto viya dissatīti vadanti . Appanāpaññā pana abhiññāva. Yadaggena hi pubbabhāgapaññāya dandhasīghatā, tadaggena appanāpaññāyapīti. Samudācāragahaṇatāyāti samudācārassa gahaṇabhāvena, pavattibāhullatoti attho. Asukhāsevanāti kasirabhāvanā.

Palibodhupacchedādīnīti ādi-saddena bhāvanāvidhānāparihāpanādiṃ saṅgaṇhāti. Asappāyasevīti upacārādhigamato pubbe asappāyasevitāya dukkhā paṭipadā. Pacchā asappāyasevitāya dandhā abhiññā hoti. Sappāyasevinoti etthāpi eseva nayo. Pubbabhāgeti upacārajjhānādhigamato orabhāge. Aparabhāgeti tato uddhaṃ. Tassa vomissakatāti yo pubbabhāge asappāyaṃ sevitvā aparabhāge sappāyasevī, tassa dukkhā paṭipadā khippābhiññā. Itarassa sukhā paṭipadā dandhābhiññā hoti. Evaṃ paṭhamacatutthānaṃ vomissakatāya dutiyatatiyāti attho. Akatapalibodhupacchedassa saparipanthatāya paṭipadā dukkhā hoti, itarassa sukhā. Asampāditaappanākosallassa ñāṇassa avisadatāya dandhā abhiññā hoti, visadatāya khippā abhiññā.

Taṇhāavijjāvasenāti taṇhāavijjānaṃ abhibhavānabhibhavavasena. Samathavipassanādhikāravasenāti samathavipassanāsu asato, sato ca adhikārassa vasena. Taṇhāya samādhissa ujupaṭipakkhattā sā samathapaṭipadāya paripanthinīti āha 『『taṇhābhibhūtassa hi dukkhā paṭipadā hotī』』ti. Abhibhavo cassā itarakilesehi adhikatāya anabhibhūtassa taṇhāyāti adhikārato veditabbaṃ. Tathā avijjā paññāya ujupaṭipakkhāti tadabhibhūtassa dandhābhiññatā vuttā. Akatādhikāroti bhavantare akataparicayo yathā paguṇaṃ katvā vissaṭṭhagantho appamattakena payogena suppavatti vācuggatova hoti, evaṃ pubbe kataparicayassa bhāvanā appakasireneva ijjhatīti āha 『『katādhikārassa sukhā』』ti. Svāyaṃ akato, kato ca adhikāro samathanissito paṭipadāyaṃ vutto samādhippadhānattā paṭipadāya. Vipassanānissito abhiññāyaṃ ñāṇappadhānattā appanāya. Kilesindriyavasenāti tikkhātikkhānaṃ kilesindriyānaṃ vasena. Tenāha 『『tibbakilesassā』』tiādi . Tattha kilesā kāmacchandādayo, indriyāni saddhādīni.

我來翻譯這段巴利文： 即彼等即彼等四法五法。第三第四即四法第三,五法第四應結合。最後即二法中最後禪。如次第第四或第五。或喜樂俱此中也應如前說方式了知義。此中雖有喜俱定也樂俱,為顯示三句無混以顯示無喜樂異於有喜樂義為師喜三說故應見取唯無喜樂力樂俱定。 近行地即近行禪相應心生。因心為俱生法生處故說"地"如"樂地欲界"等。有限定因欲界性。 定四法註釋 初作意為修習開始"地地"等業處初入。彼彼禪近行即于滅障尋伺愛等堅固欲界禪。以"乃至安止"此似說唯前分慧為勝慧。但安止慧即勝慧。因依前分慧遲速程度,安止慧也如是。以習行取即以習行取性,義為多轉起。不樂習即難修。 斷遮礙等以等字攝修習儀不失等。親近不宜即獲得近行前親近不宜故苦道。后親近不宜故遲勝慧。親近宜於此中也此理。前分即獲得近行禪下分。後分即彼上。彼混合性即前分親近不宜後分親近宜者苦道速勝慧。另者樂道遲勝慧。如是第一第四混合性為第二第三義。未斷遮礙有障礙故道苦,另者樂。未成就安止巧故慧不明故遲勝慧,明故速勝慧。 以愛無明力即以愛無明勝不勝力。以止觀權勢即于止觀無有權勢力。因愛為定正對治彼為止道障礙故說"愛勝者苦道"。彼勝應知因權勢不被余煩惱勝愛。如是無明為慧正對治故說彼勝遲勝慧。無權勢即前世無修習如熟練舍書少許加行易轉唯誦持,如是先有修習修習易成故說"有權勢樂"。彼此無有權勢依止說道中因道以定為主。依觀說勝慧中因安止以慧為主。以煩惱根力即以利鈍煩惱根力。故說"重煩惱"等。此中煩惱為欲貪等,根為信等。

Yathāvuttā paṭipadābhiññā puggalādhiṭṭhānāti dhammaniddesampi puggalādhiṭṭhānamukhena dassetuṃ 『『yo puggalo』』tiādi vuttaṃ. Appaguṇoti na subhāvito vasībhāvaṃ apāpito. Tenāha 『『uparijhānassa paccayo bhavituṃ na sakkotī』』ti. Ayaṃ parittoti ayaṃ samādhi appānubhāvatāya paritto. Avaḍḍhiteti ekaṅguladvaṅgulamattampi na vaḍḍhite yathāupaṭṭhite ārammaṇe. Ekaṅgulamattampi hi vaḍḍhitaṃ appamāṇamevāti vadanti. 『『Paguṇo subhāvito』』ti vatvā 『『uparijhānassa paccayo bhavituṃ sakkotī』』ti iminā yathā paguṇopi uparijhānassa paccayo bhavituṃ asakkonto samādhi parittoyeva hoti, na appamāṇo, evaṃ ñāṇuttarassa ekāsaneneva uparijhānanibbattanenāti subhāvitopi uparijhānassa paccayabhāvasaṅkhātāya subhāvitakiccasiddhiyā 『『appamāṇo』』tveva vuccati. Apare pana sace subhāvito paguṇo vasībhāvaṃ patto uparijhānassa paccayo ahontopi appamāṇo eva, pamāṇakarānaṃ rāgādipaṭipakkhānaṃ suvidūrabhāvatoti vadanti. Vuttalakkhaṇavomissatāyāti yo appaguṇo uparijhānassa paccayo bhavituṃ na sakkoti, vaḍḍhite ārammaṇe pavatto, ayaṃ paritto appamāṇārammaṇo. Yo pana paguṇo uparijhānassa paccayo bhavituṃ sakkoti, avaḍḍhite ārammaṇe pavatto, ayaṃ appamāṇo parittārammaṇoti evaṃ paṭhamacatutthasamādhīnaṃ vuttalakkhaṇassa vomissakabhāvena dutiyatatiyasamādhisaṅgāhako vomissakanayo veditabbo.

Tatoti tato paṭhamajjhānato uddhaṃ. Virattapītikanti atikkantapītikaṃ vā jigucchitapītikaṃ vā. Avayavo samudāyassa aṅganti vuccati, 『『senaṅgaṃ rathaṅga』』ntiādīsu viyāti āha 『『catunnaṃ jhānānaṃ aṅgabhūtā cattāro samādhī』』ti.

Hānaṃ bhajatīti hānabhāgiyo, hānabhāgo vā etassa atthīti hānabhāgiyo, parihānakoṭṭhāsikoti attho. Ālayassa apekkhāya apariccajanato ṭhitiṃ bhajatīti ṭhitibhāgiyo. Visesaṃ bhajatīti visesabhāgiyo. Paccanīkasamudācāravasenāti tassa tassa jhānassa paccanīkānaṃ nīvaraṇavitakkavicārādīnaṃ pavattivasena. Tadanudhammatāyāti tadanurūpabhūtāya satiyā. Saṇṭhānavasenāti saṇṭhahanavasena patiṭṭhānavasena. 『『Sā pana tadassādasaṅkhātā, tadassādasampayuttakkhandhasaṅkhātā vā micchāsatī』』ti sammohavinodaniyaṃ (vibha. aṭṭha. 799) vuttaṃ. Tattha sāpekkhassa upari visesaṃ nibbattetuṃ asakkuṇeyyattā avigatanikantikā taṃtaṃpariharaṇasatītipi vattuṃ vaṭṭati. Evañca katvā 『『satiyā vā nikantiyā vā』』ti vikappavacanañca yuttaṃ hoti. Visesādhigamavasenāti visesādhigamassa paccayabhāvavasena, visesaṃ vā adhigacchati etenāti visesādhigamo, tassa vasena. Nibbidāsahagatasaññāmanasikārasamudācāravasenāti ādīnavadassanapubbaṅgamanibbindanañāṇasampayuttasaññāya ca ābhogassa ca pavattivasena. Nibbedhabhāgiyatāti saccānaṃ nibbijjhanapakkhikatā vipassanāya saṃvattatīti attho.

Kāmasahagatāti kāmārammaṇā, kāmasaññāhi vā vokiṇṇā. Avitakkasahagatāti 『『kathaṃ nu kho me avitakkaṃ jhānaṃ bhaveyyā』』ti evaṃ avitakkārammaṇā avitakkavisayā. Kāmañcāyaṃ 『『paṭhamassa jhānassā』』tiādiko pāṭho paññāvasena āgato, samādhissāpi panettha saṅgaho atthevāti udāharaṇassa sātthakataṃ dassetuṃ 『『tāya pana paññāya sampayuttā samādhīpi cattāro hontī』』ti tesaṃ vasena evaṃ vuttanti attho.

我來翻譯這段巴利文： 如說道勝慧依人為顯示法說也依人門故說"彼補特伽羅"等。不熟練即非善修未達自在。故說"不能為上禪緣"。此有限即此定因威力少故有限。未增即一指二指量也未增如所現所緣。因說一指量增也無量。說"熟練善修"后以"能為上禪緣"此,如熟練也不能為上禪緣定唯有限非無量,如是慧上者一座生上禪也善修以為上禪緣稱善修成就說"無量"。但他說若善修熟練得自在雖非為上禪緣也無量,因與量作貪等對治極遠故。以說相混合性即不熟練不能為上禪緣于增所緣轉起,此有限無量所緣。但熟練能為上禪緣于未增所緣轉起,此無量有限所緣,如是第一第四定說相混合性應知攝第二第三定混合理。 彼即彼初禪上。離喜即超喜或厭喜。分說為全體支如"軍支車支"等故說"四禪支四定"。 親近退即退分,或此有退分為退分,義為退分。因不捨渴望親近住為住分。親近勝為勝分。以對治生起即以彼彼禪對治障尋伺等轉起。以彼法性即以彼相應念。以安住即以安住住立。"彼為味所謂,或味相應蘊所謂邪念"于除癡說。此中有期望者不能生上勝故未離愛也可說彼彼持念。如是作"以念或愛"擇說也應理。以勝證即以勝證緣性,或以此證勝為勝證,以彼。以厭俱想作意生起即以見過患前厭智相應想及思惟轉起。通達分性即通達諦分性轉向觀義。 欲俱即欲所緣,或欲想雜。無尋俱即"如何我有無尋禪"如是無尋所緣無尋境。雖此"初禪"等文依慧來,但此也攝定故為顯示引例有義說"但與彼慧相應四定也"以彼等如是說義。

Bhāvanāmayassa samādhissa idhādhippetattā upacārekaggatā 『『kāmāvacaro samādhī』』ti vuttaṃ. Adhipatiṃ karitvāti 『『chandavato ce samādhi hoti, mayhampi evaṃ hotī』』ti chandaṃ adhipatiṃ, chandaṃ dhuraṃ jeṭṭhakaṃ pubbaṅgamaṃ katvā. Labhati samādhinti evaṃ yaṃ samādhiṃ labhati, ayaṃ vuccati chandasamādhi, chandādhipatisamādhīti attho. Evaṃ vīriyasamādhiādayopi veditabbā.

Catukkabhedeti catukkavasena samādhippabhedaniddese. Aññattha sampayogavasena vicārena saha vattamāno vitakko pañcakanaye dutiyajjhāne viyojitopi na suṭṭhu viyojitoti, tena saddhiṃyeva vicārasamatikkamaṃ dassetuṃ vuttaṃ 『『vitakkavicārātikkamena tatiya』』nti. Dvidhā bhinditvā catukkabhede vuttaṃ dutiyaṃ jhānanti yojanā. Pañcajhānaṅgavasenāti pañcannaṃ jhānānaṃ aṅgabhāvavasena samādhissa pañcavidhatā veditabbā.

40.Vibhaṅgeti ñāṇavibhaṅge. Tattha hi 『『jhānavimokkhasamādhisamāpattīnaṃ saṃkilesavodāna』』nti, ettha 『『saṃkilesa』』ntiādi vuttaṃ. Tattha hānabhāgiyo dhammoti apaguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ kāmādianupakkhandanaṃ. Visesabhāgiyo dhammoti paguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ dutiyajjhānādianupakkhandanaṃ. Tenāha 『『paṭhamassa jhānassa lābhi』』ntiādi. Tassattho (vibha. aṭṭha. 828) – apaguṇassa paṭhamassa jhānassa lābhīnaṃ tato vuṭṭhitaṃ ārammaṇavasena kāmasahagatā hutvā saññāmanasikārā samudācaranti codenti tudanti, tassa kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena sā paṭhamajjhānapaññā hāyati, tasmā hānabhāginī paññā. Avitakkasahagatāti avitakkaṃ dutiyaṃ jhānaṃ santato paṇītato manasi karoto ārammaṇavasena avitakkasahagatā samudācaranti paguṇapaṭhamajjhānato vuṭṭhitaṃ dutiyajjhānādhigamatthāya codenti tudanti, tassa dutiyajjhānānupakkhandānaṃ saññāmanasikārānaṃ vasena paṭhamajjhānapaññā visesabhūtassa dutiyajjhānassa uppattiyā padaṭṭhānatāya visesabhāginī paññā. Taṃsampayutto samādhi idhādhippeto. Iminā nayenāti iminā paṭhamajjhāne vuttena vidhinā dutiyajjhānādīsupi hānabhāgiyadhammo, visesabhāgiyadhammo ca veditabbo.

Dasapalibodhavaṇṇanā

我來翻譯這段巴利文： 因意為修所成定故說近行一境性"欲界定"。作增上即"有欲者若有定,我也如是"以欲為增上,以欲為首為上為前導。得定即如是所得定,此說為欲定,義為欲增上定。如是應知精進定等。 四分別即以四方式定分別說。他處依相應與伺俱轉尋於五法第二禪雖分離非善分離故,為顯示與彼俱超伺說"以超尋伺第三"。二分分離四分別說第二禪為結合。以五禪支即以五禪支性應知定五種。 40.分別即智分別。因彼說"禪解脫定等至染污清凈",此中"染污"等。此中退分法即不熟練初禪等出已想作意趨欲等。勝分法即熟練初禪等出已想作意趨第二禪等。故說"得初禪"等。彼義-不熟練初禪得者從彼出以所緣力成欲俱想作意生起催促逼迫,彼以趨欲想作意力彼初禪慧退,故退分慧。無尋俱即作意無尋第二禪寂靜勝妙以所緣力無尋俱生起從熟練初禪出為證第二禪催促逼迫,彼以趨第二禪想作意力初禪慧為勝第二禪生起足處故勝分慧。與彼相應定此中意。以此理即以此初禪說方式應知第二禪等也退分法、勝分法。 十遮礙註釋

41.Ariyamaggasampayuttoti lokuttaraappamāṇaapariyāpannaggahaṇena lokiyehi asādhāraṇato, sappītikādiggahaṇena sādhāraṇato ca ariyamaggasampayutto samādhi vutto. Bhāvito hoti saññāya sampayuttattā. Tanti ariyamaggasamādhiṃ. Visunti paññābhāvanāya visuṃ katvā na vadāma.

Kammaṭṭhānabhāvanaṃ paribundheti uparodheti pavattituṃ na detīti palibodho ra-kārassa la-kāraṃ katvā, paripanthoti attho. Upacchinditvāti samāpanena, saṅgahaṇena vā uparundhitvā, apalibodhaṃ katvāti attho.

Āvasanti etthāti āvāso. Paricchedavasena veṇiyati dissatīti pariveṇaṃ. Vihāre bhikkhūnaṃ taṃ taṃ vasanaṭṭhānaṃ. Svāyaṃ āvāso. Navakammādīsūti ādi-saddena āvāsassa tadaññaṃ abhivuddhikāraṇaṃ saṅgaṇhāti. Kāraṇenāti 『『chāyūdakasampannaṃ sulabhabhikkha』』ntiādinā kāraṇena. Apekkhavāti sālayo.

Tatrāti tasmiṃ palibodhābhāve. Pācīnakhaṇḍarājinti puratthimadisāyaṃ pabbatakhaṇḍānaṃ antare vanarājiṭṭhānaṃ. 『『Nāmā』』ti iminā tassa padesassa ayaṃ samaññāti dasseti. Paṭisāmitamevāti niccakālaṃ paṭisāmetvāva vihārato nikkhamāmīti dasseti. Dhātunidhānaṭṭhānanti kāyabandhanadhammakaraṇanhānasāṭikaakkhakadhātusaṅkhātānaṃ paribhogasarīradhātūnaṃ nidahitaṭṭhānaṃ. Īdisassa ayaṃ thero viya alaggacittassa. Etena 『『bhikkhunā nāma āvāse evarūpena bhavitabba』』nti ovādo dinno hoti. Ito paresupi vatthūsu eseva nayo.

Kulanti kulaggahaṇena kulamanussānaṃ gahaṇaṃ gāmaggahaṇena gāmavāsīnaṃ viya. Upaṭṭhākakulampīti pi-saddena pageva ñātikulanti dasseti. Uddesatthanti uddisāpanatthaṃ, pāṭhaṃ uddisāpetvā sajjhāyitunti attho. Idhevāti imasmiṃyeva padese, yattha katthaci vihāreti attho. Taṃ vihāranti taṃ koraṇḍakavihāraṃ.

Upagatoti vassaṃ upagato. Sadāti gatakālato pabhuti visesato pavāritadivasato paṭṭhāya sabbadā divase divase. Paridevamānāti taṃtaṃvilapanavasena vividhaṃ paridevantī. Sabbaṃ pavattinti attanā tattha diṭṭhakālato paṭṭhāya pacchā samāgamapariyosānaṃ daharassa sabbaṃ pavattiṃ.

Kāyasakkhinti 『『passa ima』』nti mukhapaṭiggāhakaṃ katvā. Rathavinītapaṭipadanti dasakathāvatthukittanapubbikaṃ rathavinītūpamāhi vibhāvitaṃ rathavinītasutte (ma. ni.

我來翻譯這段巴利文： 41.聖道相應即以出世間無量不攝取故不共世間,以有喜等取故共故說聖道相應定。因與想相應故已修。彼即聖道定。別即不說別於慧修。 遮礙業處修習阻礙不令轉起為遮礙轉r音為l音,義為障礙。斷即以完全或攝取阻礙,義為無障礙。 此處住為住處。以界限分別見為圍界。寺中比丘彼彼住處。彼此住處。新業等以等字攝住處彼余增長因。以因即以"具足蔭水易得食"等因。有期望即有著。 彼即彼無遮礙。東方斷山即東方山斷間林列處。以"名"此顯示彼處此共稱。已整理即顯示常時已整理出寺。界藏處即腰帶法制浴衣肩骨界稱用身體界藏處。如是此長老無染心。以此說"比丘于住處應如是"授教。此後諸事也此理。 家即以家取家人如以村取村人。侍家也以也字顯示況親家。為誦即為令誦,義為令誦讀誦習。此處即此處,義為任何寺。彼寺即彼拘蘭陀迦寺。 入即入雨安居。常即從去時起特從自恣日起一切日日。悲嘆即以彼彼哭泣方式種種悲嘆。一切行即從己于彼見時起後來會終少者一切行。 身證即作為"見此"受言者。車喻道即以十論事說前以車喻明顯車喻經。;

1.252) āgataṃ sattavisuddhipaṭipadaṃ. Nālakapaṭipadanti 『『moneyyaṃ te upaññissa』』ntiādinā (su. ni. 706) satthārā nālakattherassa desitapaṭipadaṃ. Tuvaṭakapaṭipadanti 『『mūlaṃ papañcasaṅkhāyā』』tiādinā (su. ni. 922) bhagavatā desitapaṭipadaṃ. Tattha hi yathākkamaṃ –

『『Na munī gāmamāgamma, kulesu sahasā care;

Ghāsesanaṃ chinnakatho, na vācaṃ payutaṃ bhaṇe』』. (su. ni. 716);

『『Gāme ca nābhisajjeyya, lābhakamyā janaṃ na lapayeyyā』』ti. (su. ni. 935) –

Evamādikā paramappicchakathā āgatā. Catupaccayasantosabhāvanārāmatādīpakanti cīvarādīsu catūsu paccayesu santosassa, bhāvanārāmatāya ca pakāsakaṃ.

Labbhatīti lābho. Tenāha 『『cattāro paccayā』』ti. Mahāparivāreti vipulaparivāre. Piṇḍapātaṃ tāva dentā buddhapūjāpattacīvarādīni tassa parivārāni katvā denti, tathā cīvarādidānepi. Bāhullikapiṇḍapātikāti piṇḍapātikā hutvā paccayabāhullikā. Vadantīti purimadivase bhikkhāya āhiṇḍanakāle yathāsutaṃ vadanti. Niccabyāvaṭo upāsakādīnaṃ saṅgaṇhane.

Tassāti gaṇassa. Soti gaṇapalibodho. Evanti idāni vuccamānākārena gaṇavācakassa pariyesanampi lahukameva icchitabbanti āha 『『yojanato paraṃ agantvā』』ti. Attano kammanti samaṇadhammamāha.

Katākateti kate ca akate ca kamme jānanavasena ussukkaṃ āpajjitabbaṃ, katākateti vā appake ca mahante ca kate, yathā 『『phalāphale』』ti. Sace bahuṃ avasiṭṭhanti sambandho. Bhārahārā saṅghakiccapariṇāyakā.

Pabbajjāpekkhoti sīhaḷadīpe kira kuladārakānaṃ pabbajjā āvāhavivāhasadisā, tasmā taṃ paricchinnadivasaṃ atikkametuṃ na sakkā. 『『Sace taṃ alabhanto na sakkoti adhivāsetu』』ntiādinā samāpanena palibodhupacchedo vutto, byatirekato pana 『『sace taṃ alabhanto sakkoti adhivāsetuṃ, araññaṃ pavisitvā samaṇadhammova kātabbo』』ti ayamattho dassitoti saṅgahaṇena palibodhupacchedo veditabbo. Esa nayo sesesupi.

Tathāti yathā upajjhāyo gilāno yāvajīvaṃ upaṭṭhātabbo, tathā upasampāditaantevāsiko attano kammavācaṃ vatvā upasampādito.

Yo koci rogoti mūlabhūto, anubandho vā attano uppanno. Anamataggeti anu anu amatagge anādimati.

『『Gantho』』ti iminā ganthapalibodho idha vuttoti āha 『『pariyattiharaṇa』』nti. Sajjhāyādīhīti sajjhāyadhāraṇaparicayapucchādīhi. Itarassāti abyāvaṭassa. Yassa ganthadhuraṃ vissajjetvā ṭhitassāpi gantho vattateva, na tassa gantho palibodho. Yathā tamhi tamhi vatthumhi āgatattherānaṃ, nāpi sabbena sabbaṃ aganthapasutassa. Majjhimapaṇṇāsako āgacchati, suttapadesānaṃ vārānañca sadisatāya byāmuyhanato. Puna na olokessāmīti kammaṭṭhānaṃ gahetvā ganthadhuraṃ vissajjemīti attho.

我來翻譯這段巴利文： 1.252)來七清凈道。那羅迦道即以"我為汝說牟尼"等師為那羅迦長老所說道。速道即以"戲論想根"等世尊所說道。此中如次第- "牟尼不到村,不當急入家; 斷食求閑語,不說關係言。" "不當著于村,為利不誘人。" 如是等來最少欲說。顯示四資具知足修樂即顯示衣等四資具知足及修樂。 得為得。故說"四資具"。大眷屬即廣眷屬。先施缽食時以佛塔缽衣等作彼眷屬施,如是衣等施也。多欲乞食者即作乞食者而多資具。說即前日乞食時說如所聞。常忙碌攝受優婆塞等。 彼即眾。彼即眾遮礙。如是即說今此相眾語求也應欲輕故說"不去一由旬外"。自業即說沙門法。 作未作即依知已作未作業應致勤,或作未作即小大作,如"果非果"。若多餘為連線。負擔者即僧事導者。 求出家即獅子洲族子出家如嫁娶,故不能超過彼限定日。以"若不得彼不能忍受"等說完全斷遮礙,但相反"若不得彼能忍受,入林應作沙門法"此義顯示應知攝取斷遮礙。此理于余等也。 如是即如和尚病應終生侍奉,如是已說羯磨已令受具足。 任何病即根本或隨從自己所生。無始即隨隨無邊際無始。 以"書"此說此中說書遮礙故說"持誦"。以誦習等即以誦習持記習問等。另者即無忙碌。有舍書事住者書仍轉,彼書非遮礙。如於彼彼事來諸長老,也非一切不從事書。中分來,因經文節分相似而迷亂。不再看即得業處舍書事義。;

Gāmavāsikattherehīti anurādhapuravāsīhi. Anuggahetvāti aggahetvā tattha paricayaṃ akatvā. Pañcanikāyamaṇḍaleti dīghāgamādike pañcapi nikāye sikkhitaparisāya. Parivattessāmīti vaṇṇayissāmi. Suvaṇṇabherinti seṭṭhabheriṃ. Katamācariyānaṃ uggahoti katamesaṃ ācariyānaṃ uggaho, kena parivattīyatīti adhippāyo. Ācariyamaggoti ācariyānaṃ kathāmaggo. Attano ācariyānanti attano kathetuṃ yuttānaṃ ācariyānaṃ. Suvinicchitā sabbā tipiṭakapariyatti etasmiṃ atthīti sabbapariyattiko, tepiṭakoti attho. Pīṭhe nisinno tato otaritvā bhūmiyaṃ taṭṭikāya nisīditvā. Gatakassāti paṭipattigamanena gatassa diṭṭhasaccassa. Cīvaraṃ pārupitvāti ācariyassa apacitidassanatthaṃ parimaṇḍalaṃ cīvaraṃ pārupitvā. Sāṭheyyābhāvato uju. Kāraṇākāraṇassa ājānanato ājānīyo.

Pothujjanikāti puthujjane bhavā. Dupparihārā bahuparissayatāya. Tathā hissā uttānaseyyakadārako, taruṇasassañca nidassitaṃ. Vipassanāya palibodho samathayānikassa, na vipassanāyānikassa. Yebhuyyena hi jhānalābhī samathayānikova hoti vipassanāsukhato. Itarenāti samathatthikena. Avasesā nava palibodhā.

Kammaṭṭhānadāyakavaṇṇanā

1. Kammaṭṭhāne niyutto kammaṭṭhāniko, bhāvanamanuyuñjanto. Tena kammaṭṭhānikena. Paricchinditvāti 『『imasmiṃ vihāre sabbe bhikkhū』』ti evaṃ paricchinditvā. Sahavāsīnaṃ bhikkhūnaṃ. Muducittatanti attani muducittataṃ janeti, ayañca sahavāsīnaṃ cittamaddavajananādiattho 『『manussānaṃ piyo hotī』』tiādinayappavattena mettānisaṃsasuttena (a. ni. 11.15; paṭi. ma. 2.22; mi. pa. 4.

我來翻譯這段巴利文： 村住長老即阿那羅陀城（今斯里蘭卡阿努拉德普勒）住者。不攝即不取不于彼作熟習。五部眾即于長部等五部已學眾中。我將轉即我將解說。金鼓即勝鼓。何師學即何等師學,意為誰轉。師道即師說道。自師即自己應說師。善決定一切三藏教在此為一切教者,義為三藏者。坐座從彼下至地坐草蓆。已去即以行道已去已見諦。著衣即為顯示尊重師圓整著衣。因無狡詐故正。因知因非因故賢。 凡夫即在凡夫。難護因多險難。如是彼以嬰兒臥及幼苗為譬。觀遮礙對止行者,非觀行者。因多分得禪者唯止行者勝觀樂故。另者即止求者。餘九遮礙。 業處施者註釋 42.專于業處為業處者,從事修習。彼業處者。限定即如是限定"此寺一切比丘"。同住比丘。軟心性即生自己軟心性,此生同住軟心等義應以"為人所愛"等方式轉起慈功德經。;

4.6) dīpetabbo. Anolīnavuttiko hoti sammāpaṭipattiyaṃ. Dibbānipi ārammaṇāni pageva itarāni. Sabbattha sabbasmiṃ samaṇakaraṇīye, sabbasmiṃ vā kammaṭṭhānānuyoge. Pubbāsevanavasena atthayitabbaṃ. Yogassa bhāvanāya anuyuñjanaṃ yogānuyogo, tadeva karaṇīyaṭṭhena kammaṃ, tassa yogānuyogakammassa ṭhānaṃ nipphattihetu.

Niccaṃ pariharitabbattāti sabbatthakakammaṭṭhānaṃ viya ekadāva ananuyuñjitvā sabbakālaṃ pariharaṇīyattā anuyuñjitabbattā. Evamādiguṇasamannāgatanti piyabhāvādīhi guṇehi sampannaṃ. Kalyāṇamitto hi saddhāsampanno hoti sīlasampanno sutasampanno cāgasampanno vīriyasampanno satisampanno samādhisampanno paññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa bodhiṃ, kammaphalañca, tena sammāsambodhiyā hetubhūtaṃ sattesu hitesitaṃ na pariccajati. Sīlasampattiyā sattānaṃ piyo hoti garu bhāvanīyo codako pāpagarahī vattā vacanakkhamo, sutasampattiyā saccapaṭiccasamuppādādipaṭisaṃyuttānaṃ gambhīrānaṃ kathānaṃ kattā hoti, cāgasampattiyā appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho, vīriyasampattiyā āraddhavīriyo hoti attahitaparahitapaṭipattiyaṃ, satisampattiyā upaṭṭhitassati hoti, samādhisampattiyā avikkhitto samāhitacitto, paññāsampattiyā aviparītaṃ pajānāti. So satiyā kusalākusalānaṃ dhammānaṃ gatiyo samannesamāno paññāya sattānaṃ hitāhitaṃ yathābhūtaṃ jānitvā samādhinā tattha ekaggacitto hutvā vīriyena satte ahitaṃ nisedhetvā hite niyojeti. Tena vuttaṃ 『『piyo…pe… niyojakoti evamādiguṇasamannāgata』』nti.

Taṃ pana kalyāṇamittaṃ paramukkaṃsagataṃ dassetuṃ 『『mamaṃ hī』』tiādi vuttaṃ. Kārakabhāvaṃ yogakammassa. Pakāseti attānaṃ paṭipattiyā amoghabhāvadassanena samuttejanāya, sampahaṃsanāya ca, nanu kathesi paveṇipālanatthanti adhippāyo. Evarūpoti pesalo hutvā bahussuto. Tantidharoti suttadharo tattha kehicipi asaṃhīro. Vaṃsānurakkhakoti buddhānubuddhavaṃsassa anurakkhako. Paveṇipālakoti paveṇiyā ācariyuggahaṇassa anupālako. Ācariyamatikoti ācariyamatiyaṃ niyutto tassā anativattanato. Na attanomatiṃ pakāseti kathetīti na attanomatiko, attano matiṃ paggayha vattā na hotīti attho.

『『Pubbe vuttakhīṇāsavādayo』』tiādi ekaccakhīṇāsavato bahussutova kammaṭṭhānadāne seyyoti dassanatthaṃ āraddhaṃ. Tattha pubbe vuttakhīṇāsavādayoti 『『yaṃ kammaṭṭhānaṃ gahetukāmo』』tiādinā vuttakhīṇāsavādikā. Uggahaparipucchānaṃ visodhitattāti uggahetabbato 『『uggaho』』ti laddhanāmāya kammaṭṭhānupakārāya pāḷiyā, tadatthaṃ paripucchanato 『『paripucchā』』ti laddhasamaññāya atthasaṃvaṇṇanāya ca visesato sodhitattā niggumbaṃ nijjaṭaṃ katvā gahitattā. Ito cito ca suttañca kāraṇañca sallakkhetvāti pañcasupi nikāyesu ito cito ca tassa tassa kammaṭṭhānassa anurūpaṃ suttapadañceva suttānugataṃ yuttiñca suṭṭhu upalakkhetvā. Sappāyāsappāyaṃ yojetvāti yassa kammaṭṭhānaṃ ācikkhati, tassa upakārānupakāraṃ yuttiṃ magganena yojetvā, samādāya vā sammadeva hadaye ṭhapetvāti attho. Mahāmaggaṃ dassentoti kammaṭṭhānavidhiṃ mahāmaggaṃ katvā dassento.

我來翻譯這段巴利文： 4.6)應說明。無懈怠行於正行。甚至天所緣況其餘。一切即一切沙門應作,或一切業處修習。應依前修習力。瑜伽即修習相應瑜伽,彼即以所作義為業,彼瑜伽相應業處為成就因。 因常護持即如一切處業處不僅一次不修習故一切時應護持應修習。具足如是等功德即具足可愛等功德。因善友具足信具足戒具足聞具足舍具足精進具足念具足定具足慧。此中以信具足信如來菩提及業果,彼不捨為正等菩提因眾生利益。以戒具足為眾生可愛可重可敬能誡責惡能說忍語,以聞具足能說諦緣起等相應甚深語,以舍具足少欲知足遠離不雜,以精進具足精進已發於利己利他行,以念具足念已住,以定具足不散亂心已定,以慧具足知無顛倒。彼以念尋求善不善法去處以慧如實知眾生利不利以定於彼一境心以精進遮止眾生不利令住利。故說"可愛...乃至令住"如是等具足功德。 為顯示彼善友達最勝故說"因我"等。作者性于瑜伽業。顯示自己以行不空顯見令勵令歡,意為豈說為護傳統。如是即善巧多聞。持教即持經于彼任何也不動搖。護族即護佛隨佛族。守傳統即守傳統師學。依師見即住師見因不超越彼。不顯說自見即非自見,義為不取自見說。 "前說漏盡者等"等為顯示某漏盡者多聞于業處施更勝故開始。此中前說漏盡者等即以"欲取何業處"等說漏盡者等。因清凈學問即因應學得名"學"業處資助聖典,因問彼義得稱"問"義註釋特清凈因無障無纏取故。觀察此彼經及因即於五部此彼善察彼彼業處相應經句及隨經理。結合宜不宜即對說業處者以有益無益理尋求結合,或義為善正置於心。示大道即作業處法為大道顯示。

Sabbatthāti tattha tattha vihāre. Vattapaṭipattiṃ kurumānenāti paviṭṭhakāle āgantukavattaṃ, nikkhamanakāle gamikavattanti yathārahaṃ taṃ taṃ vattaṃ pūrentena. Sabbapārihāriyatelanti sabbesaṃ aṅgānaṃ , sabbesaṃ vā bhikkhūnaṃ atthāya pariharitabbatelaṃ. Ṭhapemīti anujānāpanaṃ. Yaṃ taṃ sammāvattaṃ paññattanti sambandho. Ekadivasaṃ sāyaṃ vissajjitenāpīti yojanā. Ārocetabbaṃ āgamanakāraṇaṃ. Sappāyavelā sarīracittānaṃ kallasamayo.

Cariyāvaṇṇanā

我來翻譯這段巴利文： 一切處即于彼彼寺。行作義務即入時作客住義務,出時作行者義務,如是圓滿彼彼義務。一切用油即為一切肢節,或為一切比丘應用油。置即許可。如是正義務已製爲連線。一日晚已遣為結合。應告來因。宜時即身心適時。 行註釋 provided by EasyChat

1. Santāne rāgassa ussannabhāvena caraṇaṃ pavatti rāgacariyā, sā sassatāsayādayo viya daṭṭhabbā. Tathā dosacariyādayo. Saṃsaggo sampayogārahavasena veditabbo, yathā 『『rāgamohacariyā dosamohacariyā』』tiādi. Sannipāto ekasantatipariyāpannatāvasena, yathā 『『rāgadosacariyā rāgadosamohacariyā』』tiādi. Imā eva hi sandhāya 『『aparāpi catasso』』ti vuttaṃ. Tathāti yathā rāgādīnaṃ, tathā saddhādīnaṃ saṃsaggasannipātavasena saddhābuddhicariyā saddhāvitakkacariyā buddhivitakkacariyā saddhābuddhivitakkacariyāti. Imā aparāpi catasso. Evanti saṃsaggasannipātavasena. Saṃsagganti saṃsajjanaṃ missīkaraṇaṃ 『『rāgasaddhācariyā dosasaddhācariyā』』tiādinā. Anekāti tesaṭṭhi, tato atirekāpi vā, tā pana asammohantena saṃyuttasuttaṭīkāyaṃ vitthārato dassitāti tattha vuttanayena veditabbā. 『『Pakatī』』ti iminā asati paṭipakkhabhāvanāyaṃ tattha tattha santāne cariyāya sabhāvabhūtataṃ dasseti. Ussannatā aññadhammehi rāgādīnaṃ adhikatā, yato rāgacariyādīnaṃ paccayasamavāye rāgādayo balavanto honti, abhiṇhañca pavattanti. Tāsaṃ vasenāti channaṃ mūlacariyānaṃ vasena chaḷeva puggalā honti. Aññathā anekapuggalā siyuṃ, tathā ca sati adhippetatthasiddhi ca na siyāti adhippāyo.

Saddhā balavatī hoti rāgussanne santāne tadanuguṇassa dhammassa niyogato adhikabhāvasambhavato. Tenāha 『『rāgassa āsannaguṇattā』』ti, sinehapariyesanāpariccajanehi sabhāgadhammattāti attho. Sabhāgo hi dūrepi āsanneyevāti sabhāgatālakkhaṇamidha āsannaggahaṇaṃ. Tattha saddhāya siniyhanaṃ pasādavasena akālussiyaṃ alūkhatā , rāgassa pana rañjanavasena. Saddhāya pariyesanaṃ adhimuccanavasena tanninnatā, rāgassa taṇhāyanavasena. Saddhāya apariccajanaṃ okappanavasena anupakkhandanaṃ, rāgassa abhisaṅgavasenāti evaṃ bhinnasabhāvānampi tesaṃ yathā alūkhatādisāmaññena sabhāgatā, evaṃ taṃsamaṅgīnampi puggalānanti āha 『『rāgacaritassa saddhācarito sabhāgo』』ti.

Paññā balavatī hoti dosussanne santāne tadanuguṇassa dhammassa niyogato adhikabhāvasambhavato. Tenāha 『『dosassa āsannaguṇattā』』ti, anallīyanapariyesanaparivajjanehi sabhāgadhammattāti attho. Tattha paññāya ārammaṇassa anallīyanaṃ tassa yathāsabhāvāvabodhavasena visaṃsaṭṭhatā, dosassa pana byāpajjanavasena. Paññāya pariyesanaṃ yathābhūtadosapavicayo, dosassa abhūtadosanijigīsā. Paññāya parivajjanaṃ nibbindanādivasena ñāṇutrāso, dosassa ahitādhānavasena chaḍḍananti evaṃ bhinnasabhāvānampi tesaṃ yathā anallīyanādisāmaññena sabhāgatā, evaṃ taṃsamaṅgīnampi puggalānanti āha 『『dosacaritassa buddhicarito sabhāgo』』ti.

Antarāyakarā vitakkāti micchāvitakkā micchāsaṅkappā uppajjanti mohussanne santāne tadanuguṇassa dhammassa yebhuyyena pavattisabbhāvato. Tenāha 『『mohassa āsannalakkhaṇattā』』ti, anavaṭṭhānacañcalabhāvehi sabhāgadhammattāti attho. Tattha vitakkassa anavaṭṭhānaṃ parikappavasena savipphāratāya, mohassa sammūḷhatāvasena byākulatāya. Tathā vitakkassa lahuparivitakkanena tadaṅgacalatāya cañcalatā, mohassa anogāḷhatāyāti evaṃ bhinnasabhāvānampi tesaṃ yathā anavaṭṭhānādisāmaññena sabhāgatā, evaṃ taṃsamaṅgīnampi puggalānanti āha 『『mohacaritassa vitakkacarito sabhāgo』』ti.

我來翻譯這段巴利文： 43.相續貪增盛性行為轉起為貪行,彼應如常見等見。如是嗔行等。結合應依相應合理了知,如"貪癡行嗔癡行"等。和合依一相續攝故,如"貪嗔行貪嗔癡行"等。因緣此等說"另有四"。如是即如貪等,如是信等依結合和合力信慧行信尋行慧尋行信慧尋行。此另有四。如是即依結合和合。結合即結合混合以"貪信行嗔信行"等。多即六十三或更多,但不迷者于相應經注廣說故應依彼說方式了知。以"本性"此顯示無對治修時于彼彼相續行為自性。增盛性即貪等勝過他法,由此貪行等因緣和合貪等強力,數數轉起。彼等力即依六根本行力唯六補特伽羅。否則應多補特伽羅,如是則不成所欲義為意。 信強力因貪增盛相續依隨順法定故有勝性可能。故說"因貪近功德",義為與愛求不捨同性法。同性即雖遠亦近故此近取為同性相。此中信之愛為信樂力無濁無粗,但貪染著力。信之求為勝解力趣彼,貪之求為渴愛力。信之不捨為確信力進入,貪則執著力,如是雖異性彼等如無粗等同性,如是具彼補特伽羅等故說"貪行者與信行者同性"。 慧強力因嗔增盛相續依隨順法定故有勝性可能。故說"因嗔近功德",義為與不著求避同性法。此中慧之不著所緣依如實覺知力不和合,但嗔則損害力。慧之求為如實過失尋求,嗔則追求非過失。慧之避為厭離等力慧怖,嗔則加害力捨棄,如是雖異性彼等如不著等同性,如是具彼補特伽羅等故說"嗔行者與慧行者同性"。 造障尋即邪尋邪思生因癡增盛相續依隨順法多轉起有故。故說"因癡近相",義為與不住動搖同性法。此中尋之不住依遍計力廣散,癡則迷亂力困惑。如是尋以速轉故分分動搖,癡則不深入,如是雖異性彼等如不住等同性,如是具彼補特伽羅等故說"癡行者與尋行者同性"。

Taṇhā rāgoyeva sabhāvato, tasmā rāgacariyāvinimuttā taṇhācariyā natthīti attho. Taṃsampayuttoti tena rāgena sampayutto, dosādayo viya tena vippayutto natthīti adhippāyo. Tadubhayanti taṇhāmānadvayaṃ. Nātivattatīti sabhāvato, sampayogavasena ca na atikkamitvā vaṭṭati. Kāmañcettha yathā rāgadosehi sampayogavasena saha vattamānassapi mohassa ussannatāvasena visuṃ cariyābhāvo, na kevalaṃ mohasseva, tathā saddhābuddhivitakkānaṃ. Evaṃ rāgena satipi sampayoge mānassāpi visuṃ cariyābhāvo yutto siyā, evaṃ santepi rāgapaṭighamānadiṭṭhivicikicchāvijjānaṃ viya anusayaṭṭho imesaṃ rāgādīnaṃyeva āveṇiko cariyaṭṭhoti, nattheva mānacariyā. Yato cariyā 『『pakatī』』ti vuttā. Pakati ca sabhāvoti. Eteneva diṭṭhiyāpi visuṃ cariyābhāvābhāvo saṃvaṇṇitoti daṭṭhabbo. Aṭṭhakathāyaṃ pana mohacariyantogadhāva diṭṭhicariyāti dassetuṃ 『『mohanidānattā cā』』tiādi vuttaṃ. Tattha ca-saddena sampayogaṃ samuccinoti mohanidānattā, mohasampayuttattā cāti.

我來翻譯這段巴利文： 愛即貪自性,故無離貪行愛行義。彼相應即與彼貪相應,意為非如嗔等與彼不相應。彼二即愛慢二。不超越即不超越自性及相應力轉起。此中雖如貪嗔相應力俱轉癡依增盛力別行性,不僅癡,如是信慧尋。如是雖有與貪相應慢也應有別行性,雖如是如貪瞋慢見疑無明隨眠義此等貪等獨特行義,故無慢行。故行說為"本性"。本性即自性。以此也應見說無見別行性。但注中為顯示癡行攝見行故說"因癡因等"。此中以"及"字集合相應,即因癡因及與癡相應。 provided by EasyChat

44.Kiṃ sappāyanti kīdisaṃ senāsanādisappāyaṃ. Pubbāciṇṇaṃ purimajātīsu ācaritaṃ. Ekacceti upatissattheraṃ sandhāyāha. Tena hi vimuttimagge tathā vuttaṃ. Pubbe kirāti kira-saddo arucisūcanattho. Iṭṭhappayogo manāpakiriyā. Subhakammabahulo yebhuyyena sobhanakammakārī. Na sabbe rāgacaritā eva honti, aluddhānampi pubbe iṭṭhappayogasubhakammabahulatāsambhavato, saggā cavitvā idhūpapattisambhavato ca. Etena asati pubbahetuniyāme yathāvuttakāraṇamattena na tesaṃ luddhatā, luddhabhāvahetukā ca rāgacariyāti imamatthaṃ dasseti.

Itareti chedanādikammabahulā nirayādito idhūpapannā ca na sabbe dosamohacaritā eva hontīti yojanā. Idhāpi yathāvuttakāraṇassa kodhanabhāve, mūḷhabhāve ca anekantikattā dosamohacaritatāyapi anekaṃsikatā veditabbā. Dhātūnaṃ ussadaniyamo yadi pamāṇato, so natthi, atha sāmatthiyato, sopi ekaṃsiko na upalabbhatīti dassento āha 『『yathāvutteneva nayena ussadaniyamo nāma natthī』』ti. Tattha yathāvuttenevāti 『『dvinnaṃ pana dhātūna』』ntiādinā vuttappakāreneva. Dosaniyameti semhādidosādhikatāya rāgādicarito hotīti dosavasena cariyāniyame 『『semhādhiko rāgacarito』』ti vatvā puna 『『semhādhiko mohacarito』』ti, 『『vātādhiko mohacarito』』ti vatvā puna 『『vātādhiko rāgacarito』』ti ca vuttattā tampi dosavasena niyamavacanaṃ pubbāparaviruddhameva. Aparicchinnavacananti paricchedakārikāya paññāya na paricchinditvā vuttavacanaṃ, anupaparikkhitavacananti attho.

Ussadakittaneti vipākakathāyaṃ gahitaussadakittane. Pubbahetuniyāmenāti purimabhave pavattalobhādihetuniyāmena. Niyāmoti ca tesaṃyeva lobhādīnaṃ paṭiniyato lubbhanādisabhāvo daṭṭhabbo. Lobho ussado etesanti lobhussadā, ussannalobhā, lobhādhikāti attho. Amohussadā cāti ettha ca-saddo sampiṇḍanattho. Tena ye ime lobhussadatādīnaṃ paccekaṃ vomissato ca cuddasa pabhedā icchitā, te anavasesato sampiṇḍeti yathāvuttesu chasveva tesaṃ antogadhattā. Phalabhūtā cettha lobhussadatādayo daṭṭhabbā.

Idāni taṃ nesaṃ lobhussadatādīnaṃ paccekaṃ vomissakatādiṃ vibhāgena dassetuṃ 『『yassa hī』』tiādi āraddhaṃ. Kammāyūhanakkhaṇeti kammakaraṇavelāyaṃ. Lobho balavāti lobho tajjāya paccayasāmaggiyā sāmatthiyato adhiko hoti. Alobho mandoti tappaṭipakkho alobho dubbalo. Kathaṃ panete lobhālobhā aññamaññaṃ ujuvipaccanīkabhūtā ekakkhaṇe pavattantīti? Na kho panetaṃ evaṃ daṭṭhabbaṃ 『『ekakkhaṇe pavattantī』』ti. Nikantikkhaṇaṃ pana āyūhanapakkhiyameva katvā evaṃ vuttaṃ. Eseva nayo sesesupi. Pariyādātunti abhibhavituṃ na sakkoti. Yo hi 『『evaṃsundaraṃ evaṃvipulaṃ evaṃmahagghañca na sakkā dātu』』ntiādinā amuttacāgatādivasena pavattāya cetanāya sampayutto alobho, so sammadeva lobhaṃ pariyādātuṃ na sakkoti. Dosamohānaṃ anuppattiyā, tādisapaccayalābhena ca adosāmohā balavanto. Tasmāti lobhādosāmohānaṃ balavabhāvato, alobhadosamohānañca dubbalabhāvatoti vuttameva kāraṇaṃ paccāmasati. Soti taṃsamaṅgīpuggalo. Tena kammenāti tena lobhādiupanissayavatā kusalakammunā. Sukhasīloti sakhilo. Tamevatthaṃ 『『akkodhano』』ti pariyāyena vadati.

我來翻譯這段巴利文： 44.何宜即如何住處等宜。前習即前生已行。某即指優波帝沙長老。因彼于解脫道如是說。前據說即據說字表示不悅。可意行即可意作。多善業即多為端正業。非一切貪行者,因無貪者也前可有可意行多善業,因從天界沒此生起可能。以此顯示無前因定唯以如說因不為彼等貪性,貪性為因貪行此義。 他即多切割等業從地獄等此生起非一切嗔癡行者為結合。此中也因如說因於嗔性癡性不決定故應知嗔癡行性也不決定。界增勝定若量則無,若力則也不得一向顯示說"如說方式無增勝定"。此中如說即以"二界"等說方式。于界定即依痰等界勝性為貪等行者于界定說"痰勝者貪行"已又說"痰勝者癡行","風勝者癡行"已又說"風勝者貪行"故彼依界定言前後相違。不確定言即不以確定性慧確定已說言,義為不考察言。 增勝說即果報說所取增勝說。前因定即前生轉貪等因定。定即應見彼等貪等必定貪等自性。貪增勝彼等即貪增勝,增勝貪,義為貪勝。及無癡增勝即此中及字為總攝。以此總攝貪增勝等各別混合十四分別所欲,由攝於如說六中。此中應見貪增勝等為果。 今為分別顯示彼等貪增勝等各別混合等開始"因誰"等。行業時即作業時。貪強即貪依彼緣和合力勝。無貪弱即彼對治無貪弱。如何此等貪無貪相互正對治一剎那轉起?此不應如是見"一剎那轉起"。但說顧戀剎那屬行分。此理于余等也。勝即不能勝。因以"如是妙如是廣如是貴不能施"等無舍施等力轉起思相應無貪,彼不能善勝貪。因嗔癡不生,得如是緣故無嗔無癡強。彼即因貪等無嗔無癡強,無貪嗔癡弱故說因。彼即具彼補特伽羅。以彼業即以彼有貪等資助善業。樂性即和悅。以"無嗔"別語說彼義。

Purimanayenevāti pubbe vuttanayānusārena mandā alobhādosā lobhadose pariyādātuṃ na sakkonti, amoho pana balavā mohaṃ pariyādātuṃ sakkotīti evaṃ tattha tattha vāre yathārahaṃ atidesattho veditabbo. Duṭṭhoti kodhano. Dandhoti mandapañño. Sīlakoti sukhasīlo.

Ettha ca lobhavasena, dosamohalobhadosalobhamohadosamohalobhadosamohavasenāti tayo ekakā, tayo dukā, eko tikoti lobhādiussadavasena akusalapakkheyeva satta vārā, tathā kusalapakkhe alobhādiussadavasenāti cuddasa vārā labbhanti. Tattha alobhadosāmohā, alobhādosamohā, alobhadosamohā balavantoti āgatehi kusalapakkhe tatiyadutiyapaṭhamavārehi dosussadamohussadadosamohussadavārā gahitā eva honti, tathā akusalapakkhe lobhādosamohā, lobhadosāmohā, lobhādosāmohā balavantoti āgatehi tatiyadutiyapaṭhamavārehi adosussadaamohussadaadosāmohussadavārā gahitā evāti akusalakusalapakkhesu tayo tayo vāre antogadhe katvā aṭṭheva vārā dassitā. Ye pana ubhayesaṃ missatāvasena lobhālobhussadavārādayo apare ekūnapaññāsa vārā dassetabbā, te alabbhanato eva na dassitā. Na hi ekasmiṃ santāne antarena avatthantaraṃ 『『lobho ca balavā, alobho cā』』tiādi yujjatīti, paṭipakkhavasena vā hi etesaṃ balavadubbalabhāvo, sahajātadhammavasena vā. Tattha lobhassa tāva paṭipakkhavasena alobhena anadhibhūtatāya balavabhāvo, tathā dosamohānaṃ adosāmohehi. Alobhādīnaṃ pana lobhādiabhibhavanato, sabbesañca samānajātiyamabhibhuyya pavattivasena sahajātadhammato balavabhāvo. Tena vuttaṃ aṭṭhakathāyaṃ 『『lobho balavā alobho mando, adosāmohā balavanto dosamohā mandā』』ti. So ca nesaṃ mandabalavabhāvo purimūpanissayato tathā āsayassa paribhāvitatāya veditabbo.

Yo luddhoti vuttoti yo ussadakittane 『『luddho』』ti vutto, ayaṃ idha cariyāvicāre 『『rāgacarito』』ti veditabbo. Duṭṭhadandhāti 『『duṭṭho, dandho』』ti ca vuttā yathākkamaṃ dosamohacaritā. Paññavāti sātisayaṃ sappañño. Yato saddhāvitakkesu vijjamānesupi buddhicaritoti vuccati. Alobhādosānaṃ balavabhāvo saddhūpanissayatāya vinā na hotīti āha 『『aluddhaaduṭṭhā pasannapakatitāya saddhācaritā』』ti.

Ayañca nayo sādhāraṇato vuttoti nibbattitapubbahetuniyāmavaseneva buddhicaritādikepi dassetuṃ 『『yathā vā』』tiādi vuttaṃ. Tattha amohaparivārenāti amohaparikkhittena, upanissayato sampayogato ca paññāya abhisaṅkhatenāti attho. Sesapadattayepi eseva nayo. Lobhādinā vomissaparivārenāti ettha lobhamohādinā aññamaññaaviruddhavomissaparivārenāti attho. Avirodho ca yugaggāhavasena appavattiyā veditabbo. Tathā hi saddhānusāridhammānusārigottāni aññamaññampi bhinnasabhāvāneva. Ekaṃsena ca missakacariyāpi sampaṭicchitabbā pubbahetuniyāmena cariyāsiddhito. Tathā ceva ussadakittanaṃ pavattaṃ yathārahaṃ lobhālobhādīnaṃ vipākassa paccayabhāvato. Tenāha paṭisambhidāmagge (paṭi. ma.

我來翻譯這段巴利文： 如前方式即依前說方式弱無貪無嗔不能勝貪嗔,但無癡強能勝癡,如是于彼彼處應如理了知類推義。惡即嗔者。愚即慧弱。樂者即樂性。 此中依貪力,依嗔癡貪嗔貪癡嗔癡貪嗔癡力即三一法,三二法,一三法即依貪等增勝於不善分七品,如是于善分依無貪等增勝十四品可得。此中無貪嗔無癡,無貪無嗔癡,無貪嗔無癡強即善分來第三二一品攝嗔增勝癡增勝嗔癡增勝品,如是不善分貪嗔癡,貪嗔無癡,貪無嗔無癡強即來第三二一品攝無嗔增勝無癡增勝無嗔無癡增勝品,如是攝不善善分各三品為內故顯八品。但依二混合力應顯貪無貪增勝品等餘四十九品,彼因不得故不顯。因一相續無間無別位"貪強及無貪"等不合理,或依對治力彼等強弱性,或依俱生法力。此中且貪依對治力因無貪不勝故強性,如是嗔癡為無嗔無癡。但無貪等因勝貪等,及一切因勝同類轉起力依俱生法強性。故注說"貪強無貪弱,無嗔無癡強嗔癡弱"。應知彼等弱強性依前資助如是熏習志向。 說誰貪即誰于增勝說說"貪"者,此於行觀察應知"貪行"。惡愚即說"惡愚"者如次嗔癡行。慧即殊勝有慧。故雖有信尋說為慧行。無貪無嗔強性無信資助性不有故說"無貪無嗔因信性故信行"。 此理說為共通故為顯如慧行等唯依生前因定說"或如"等。此中無癡眷屬即無癡圍繞,義為依資助相應慧所作。餘三句也此理。貪等混合眷屬即此中貪癡等相互不相違混合眷屬義。應知不相違因不雙取轉起。如是信隨行法隨行性相互也異性。一向也應許混合行因前因定成就行。如是也增勝說轉起因如理貪無貪等果緣性。故說無礙解道;

1.232) –

『『Gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpa』』nti –

Ādi . Pubbahetuniyāmena ca yathā tihetukassa paññāveyyattiyaṃ, na tathā duhetukassa. Yathā ca duhetukassa itikattabbatā nepakkaṃ, na tathā ahetukassa. Evaṃ lobhussadādayo puggalā rāgacaritādayo hontīti niṭṭhamettha gantabbanti. Yathāvuttamatthaṃ nigamavasena dassetuṃ 『『evaṃ lobhādīsū』』tiādi vuttaṃ.

我來翻譯這段巴利文： 1.232）- "趣圓滿由智相應何八因緣生起?善業速行剎那三善因於彼剎那生思俱生緣,故說由善根緣行。顧戀剎那二不善因於彼剎那生思俱生緣,故說由不善根緣行。結生剎那三無記因於彼剎那生思俱生緣,故說由名色緣識,由識緣名色"- 等。依前因定如三因者慧明利,二因者不如是。如二因者有所作巧慧,無因者不如是。如是貪增勝等補特伽羅為貪行等應至此結論。為顯如說義依結論說"如是于貪等"等。 provided by EasyChat

45.Tatrāti tasmiṃ pucchāvacane. Nayoti jānananayo. Puggalādhiṭṭhānena vuttopi attho dhammamukheneva paññāyatīti dhammādhiṭṭhānenāha 『『cariyāyo vibhāvaye』』ti. Pakatigamanenāti akittimena sabhāvagamanena. Cāturiyenāti cāturabhāvena siṅgārena. Ukkuṭikanti asamphuṭṭhamajjhaṃ. Khaṇanto viyāti bhūmiṃ khaṇanto viya. Anukaḍḍhitanti pādanikkhepasamaye kaḍḍhanto viya pādaṃ nikkhipati. Tenassa padaṃ anukaḍḍhitaṃ pacchato añchitaṃ hoti. Paribyākulāyāti parito āluḷitāya. Chambhito viyāti vitthāyanto viya. Bhīto viyāti keci. Sahasānupīḷitanti aggapādena, paṇhiyā ca sahasāva sannirujjhitaṃ. Vivaṭṭacchadassāti vinivaṭṭacchadanassa pahīnakilesassa. Idamīdisaṃ padanti bhagavato padaṃ disvā vadati.

Pāsādikanti pasādāvahaṃ. Madhurākāranti iṭṭhākāraṃ. Thaddhākāranti thambhitākāraṃ. Ataramānoti nataramāno, saṇikanti attho. Samodhāyāti sammadeva odhāya avikkhipitvā. Nipajjitvāti kāyapasāraṇalakkhaṇāya nipajjāya seyyāya nipajjitvā sayati niddāyati. Pakkhittakāyoti avakkhittakāyo avaso viya sahasā patitakāyo. Dussaṇṭhānanti virūpasannivesaṃ. Vikkhittakāyoti ito cito ca khittaaṅgapaccaṅgo.

Samparivattakanti samparivattitvā. Āloḷayamāno vālikākacavarāni ākulayanto.

Nipuṇamadhurasamasakkaccakārīti sukosallaṃ sundaraṃ avisamaṃ sābhisaṅkhārañca karaṇasīlo. Gāḷhathaddhavisamakārīti thiraṃ asithilaṃ visamañca karaṇasīlo. Aparicchinnaṃ apariniṭṭhitaṃ.

Mukhapūrakanti mukhassa pūraṇaṃ mahantaṃ. Arasapaṭisaṃvedīti narasapaṭisaṃvedī. Bhājane chaḍḍentoti bhojanabhājane sitthāni chaḍḍento. Mukhaṃ makkhentoti bahimukhaṃ makkhento.

Kilantarūpoviyāti tassa asahanena khedappatto viya. Aññāṇupekkhāyāti aññāṇabhūtāya upekkhāya. Aññāṇasaṅkhātāya upekkhāyāti keci.

Māyādīsu santadosapaṭicchadanalakkhaṇā māyā. Asantaguṇapakāsanalakkhaṇaṃ sāṭheyyaṃ. Unnatilakkhaṇo māno. Asantaguṇasambhāvanāmukhena paṭiggahaṇe amattaññutālakkhaṇā pāpicchatā. Santaguṇasambhāvanāmukhena paṭiggahaṇe amattaññutālakkhaṇā mahicchatā. Sakalābhena asantussanalakkhaṇā asantuṭṭhitā. Vijjhanaṭṭhena siṅgaṃ, siṅgāratānāgarikabhāvasaṅkhātaṃ kilesasiṅgaṃ. Attano sarīrassa, cīvarādiparikkhārassa ca maṇḍanavasena pavattaṃ loluppaṃ cāpalyaṃ. Evamādayoti ettha ādi-saddena ahirikānottappamadappamādādayo saṅgayhanti.

Parāparādhassa upanayhanalakkhaṇo upanāho. Paresaṃ guṇamakkhaṇalakkhaṇo makkho. Parassa guṇe ḍaṃsitvā apanento viya yugaggāhalakkhaṇo paḷāso. Parasampattiusūyanalakkhaṇā issā. Attasampattinigūhanalakkhaṇaṃ macchariyaṃ. Idha ādi-saddena dovacassatāpāpamittatādīnaṃ saṅgaho daṭṭhabbo.

Anussāhanaṃ thinaṃ. Asattivighāto middhaṃ. Cetaso avūpasamo uddhaccaṃ. Vippaṭisāro kukkuccaṃ. Saṃsayo vicikicchā. Ayoniso daḷhaggāho ādhānaggāhitā. Yathāgahitassa micchāgāhassa dubbiveṭhiyatā duppaṭinissaggiyatā. Idha ādi-saddena muṭṭhasaccaasampajaññādīnaṃ saṅgaho daṭṭhabbo.

Muttacāgatāti vissaṭṭhacāgatā nissaṅgapariccāgo. Yathā māyādayo, tathā pavattā akusalakkhandhā, yathā ariyānaṃ dassanakāmatādayo, tathā pavattā kusalakkhandhā veditabbā.

我來翻譯這段巴利文： 45.此中即于彼問言。理即知理。依補特伽羅說義也依法顯故依法說"應觀行"。自然行即非作為自性行。美飾即美性莊嚴。蹲足即不觸中。如掘即如掘地。拖即足下時如拖足下。故彼足拖被后拉。散亂即遍攪動。如怖即如驚。有說如畏。猛踏即以足尖及足跟猛然壓。開覆者即除覆斷煩惱者。此如是足即見世尊足說。 端嚴即生信。妙相即好相。硬相即僵相。不急即不急,義為徐徐。善置即善安置不散。臥即以身伸展相臥法臥而眠。倒身即墮身如無力突然倒身。丑狀即形狀丑。散身即此彼散手足支節。 遍轉即遍轉動。攪動沙土垃圾使擾亂。 細妙平等恭敬作即善巧美妙平等有加行作性。堅硬不平作即穩不松不平作性。不限不成。 滿口即滿口大。不覺味即不覺味。放缽即放食缽殘食。涂口即涂外口。 如疲即不能忍彼如得疲。無知舍即無知性舍。有說無知所稱舍。 欺等中隱藏實過相為欺。顯示不實德相為諂。高舉相為慢。以稱讚不實德相受不知量相為惡欲。以稱讚實德相受不知量相為大欲。一切得不滿足相為不喜足。刺義為角,所稱淫慾角為淫慾都市性。依裝飾自身及衣等資具轉起貪著輕躁。如是等即此中等字攝無慚無愧憍放逸等。 結縛他人過失相為恨。塗抹他人功德相為覆。如咬斷取他人功德雙取相為諍。嫉妒他人成就相為嫉。隱藏自己成就相為慳。此中等字應見攝惡語惡友等。 不策勵為惛沉。無力害為睡眠。心不寂靜為掉舉。追悔為惡作。疑為疑。非理堅執為執取。如所執邪執難捨離難放棄。此中等字應見攝失念不正知等。 離舍施即離執舍施無著舍。如欺等如是轉起不善蘊,如聖者欲見等如是轉起善蘊應知。

Pasādanīyaṭṭhānaṃ nāma vatthuttayaṃ. Saṃvejanīyaṭṭhānāni jātiādīni. Kusalānuyogeti kusaladhammabhāvanāyaṃ. 『『Evañca evañca karissāmī』』ti kiccānaṃ rattibhāge parivitakkanaṃ rattiṃ dhūmāyanā. Tathāvitakkitānaṃ tesaṃ divasabhāge anuṭṭhānaṃ divā pajjalanā. Hurāhuraṃ dhāvanāti ito cito ca tattha tattha ārammaṇe cittavosaggo. Tenevāha 『『idaṃ pure cittamacāri cārikaṃ, yenicchakaṃ yatthakāmaṃ yathāsukha』』nti (dha. pa. 326), 『『cittamassa vidhāvatī』』ti (saṃ. ni. 1.55) ca.

Dhammappavattidassanādi ca pāḷiyaṃ, aṭṭhakathāyañca anāgatamevāti na sakkā vattunti 『『sabbākārenā』』ti vuttaṃ. Kiñci kiñci āgatampi atthevāti hi adhippāyo. 『『Na sārato paccetabba』』nti vatvā tattha kāraṇaṃ dassento 『『rāgacaritassa hī』』tiādimāha. Appamādavihārinoti tattha vinidhāya bhāvaṃ paṭipajjanena appamādakārino. Bhinnalakkhaṇā iriyāpathādayoti cāturiyena acāturiyena saṇikaṃ, sahasā ca gamanādayo. Na upapajjantīti na yujjanti. Pucchitvā jānitabbanti dhammappavattiādiṃ pucchitvā jānitabbaṃ.

46.Sappāyaṃ hitaṃ, kilesavighātīti attho. Adhotavedikanti aparisuddhaparikkhepavedikaṃ. Bhūmaṭṭhakanti bhūmitaleyeva uṭṭhāpitaṃ uparimatalarahitaṃ. Ekato onatassa pabbatapādassa heṭṭhābhāgo akatabhittibhūmiparikammo akatapabbhāro. Jatukābharitanti adhomukhāhi olambamānamukhāhi khuddakavaggulīhi paripuṇṇaṃ. Oluggavilugganti chinnabhinnaṃ. Ujjaṅgalaṃ lūkhadhūsaraṃ chāyūdakarahitaṃ. Sīhabyagghādibhayena sāsaṅkaṃ. Durūpanti virūpaṃ. Dubbaṇṇanti asundaravaṇṇaṃ, dussaṇṭhānaṃ vā. Jālākārena katapūvaṃ jālapūvaṃ. Sāṇi viya kharasamphassanti sāṇiphalako viya dukkhasamphassaṃ. Bhārikabhāvena, antarantarā tunnakaraṇena ca kicchapariharaṇaṃ. Āṇigaṇṭhikāhatoti āṇinā, gaṇṭhiyā ca hatasobho. Idaṃ rāgacaritassa sappāyaṃ, evamassa kilesasamudācāro na hotīti adhippāyo. Eseva nayo sesesupi.

Disāmukhanti disābhimukhaṃ, abbhokāsābhimukhanti adhippāyo. Mahākasiṇanti mahantaṃ kasiṇamaṇḍalaṃ. Sesaṃ senāsanādīsu yaṃ vattabbaṃ mohacaritassa, taṃ dosacaritassa vuttasadisameva.

Vitakkavidhāvanasseva paccayo hoti yathā taṃ āyasmato meghiyattherassa. Darīmukheti pabbatavivare. Parittanti suppasarāvamattaṃ.

Pabhedaparicchedato nidānaparicchedato vibhāvanaparicchedato sappāyaparicchedatoti paccekaṃ pariccheda-saddo yojetabbo. Vibhāvanāti 『『ayaṃ rāgacarito』』tiādinā jānanavibhāvanā. Ekaccakasiṇānussatiṭṭhānamattassa pasaṅgena kathitattā vuttaṃ 『『na ca tāva cariyānukūlaṃ kammaṭṭhānaṃ sabbākārena āvikata』』nti.

Cattālīsakammaṭṭhānavaṇṇanā

我來翻譯這段巴利文： 生信處即三寶。生厭處即生等。善修習即善法修習。"如是如是我將作"夜分思慮諸事為夜煙。如是思慮彼等日分不修為日燒。此彼奔走即此彼彼彼所緣心放逸。故說"此心前行行,隨欲隨所欲隨樂"及"彼心馳散"。 法轉見等於聖典及註釋未來故不能說"一切行相"。意為有來某某。說"不應執為真實"為顯彼因說"因貪行"等。不放逸住即彼舍執性修習為不放逸作。異相威儀等即以美飾非美飾徐緩及突然行等。不生即不合。問知即問知法轉等。 46.宜即利,義為斷煩惱。未凈欄即不清凈圍欄。地面即僅于地上建無上層。一邊傾山腳下部無作墻地作未作崖。蝙蝠滿即下向懸垂口小蝙蝠充滿。坍塌即斷破。高地即粗灰無蔭無水。獅虎等怖畏危險。丑即丑。惡色即不好色或丑狀。網狀作糕為網糕。如麻布粗觸即如麻板苦觸。以重性及間間縫製難持。釘結壞即釘及結壞美。此為貪行者宜,如是彼煩惱現行不有為意。余也此理。 方向即向方,意為向露地。大遍即大遍圓。余于住處等說癡行者,彼如說嗔行者。 唯尋馳散因如具壽彌醯長老。洞口即山穴。小即如碗盤量。 差別限度因緣限度顯現限度適宜限度即各別應結合限度字。顯現即如"此貪行"等了知顯現。因某遍處隨念處攝說故說"未完全顯示隨順行業處"。 四十業處釋;

47.Saṅkhātaniddesatoti saṅkhātānaṃ 『『cattālīsāyā』』ti saṅkhyāvasena gahitānaṃ uddiṭṭhānaṃ niddesato. 『『Ettha ettakāni upacārajjhānāvahāni, ettakāni appanājjhānāvahānī』』ti upacārappanāvahato. 『『Ettakāni ekajjhānikāni, ettakāni dukatikajjhānikāni, ettakāni sakalajjhānikānī』』ti jhānappabhedato. 『『Etesu aṅgasamatikkamo, etesu ārammaṇasamatikkamo』』ti evaṃ samatikkamato. 『『Ettakānettha vaḍḍhetabbāni, ettakāni na vaḍḍhetabbānī』』ti vaḍḍhanāvaḍḍhanato. Ārammaṇatoti sabhāvadhammanimittanavattabbavasena, calitācalitavasena ca ārammaṇavibhāgato. Bhūmitoti kāmāvacarādibhūmivibhāgato. Gahaṇatoti diṭṭhādivasena gahaṇavibhāgato. Paccayatoti āruppādīnaṃ yathārahaṃ paccayabhāvato. Cariyānukūlatoti rāgacariyādīnaṃ anukūlabhāvato.

Kammaṭṭhānānīti ārammaṇabhāvena yogakammassa pavattiṭṭhānāni. Catukkajjhānikāti catubbidharūpāvacarajjhānavanto, tesaṃ ārammaṇabhūtāti attho. Catukkanayavasena cetaṃ vuttaṃ. Tikacatukkajjhānikesūti tikajjhānikesu purimesu brahmavihāresu, catukkajjhānikesu ānāpānakasiṇesu. Sesesūti vuttāvasesesu ekavīsatiyā kammaṭṭhānesu.

Dibbacakkhunā diṭṭhahadayarūpassa sattassa cittaṃ ādikammiko cetopariyañāṇena paricchindituṃ sakkoti, na itarassāti kasiṇapharaṇaṃ cetopariyañāṇassa paccayo hoti. Tena vuttaṃ 『『parasattānañca cetasā cittamaññātuṃ samattho hotī』』ti. Okāsena paricchinnattāti attano ṭhitokāsena paricchinnattā. Tathā uggahakosallassa sampāditattā paricchinnākāreneva tāni upatiṭṭhanti, tasmā na tattha vaḍḍhanāti adhippāyo. Sace pana koci vaḍḍheyya, na tena koci guṇoti dassento āha 『『ānisaṃsābhāvā cā』』ti. 『『Tesu panā』』tiādinā tameva ānisaṃsābhāvaṃ vivarati. Yasmā vaḍḍhitesu kuṇaparāsiyeva vaḍḍhati, avaḍḍhitepi kāmarāgavikkhambhanā hotiyeva, tasmā ānisaṃsābhāvo. Vibhūtāti vipulārammaṇatāya supākaṭā, vaḍḍhitanimittatāya appamāṇārammaṇabhāvena paribyattāti attho.

Kevalanti sakalaṃ anavasesaṃ. 『『Pathaviṃ ima』』nti vacanaṃ upaṭṭhānākārena vuttaṃ, na nimittassa vaḍḍhanenāti adhippāyo. Lābhittāti sātisayaṃ lābhitāya, ukkaṃsagatavasibhāvatoti attho. Thero hi paramāya vasipattiyā assamaṇḍale assaṃ sārento viya yattha tattha nisinnopi ṭhitopi taṃ jhānaṃ samāpajjateva. Tenassa samantato nimittaṃ vaḍḍhitaṃ viya upaṭṭhāsi. Tena vuttaṃ 『『sabbadisāsū』』tiādi.

Vuttāti dhammasaṅgahe vuttā. Mahanteti vipule. Ninnathalādivasena hi ekadese aṭṭhatvā samantato gahaṇavasena sakalasarīre nimittaṃ gaṇhantassa taṃ mahantaṃ hoti. Mahante vā sarīre. Appaketi sarīrassa ekadese nimittaṃ gaṇhātīti yojanā. Appake vā khuddake dārakasarīre. Etanti asubhanimittaṃ. Ādīnavanti 『『asubharāsi eva vaḍḍhati, na ca koci ānisaṃso』』ti vuttaṃ ādīnavaṃ.

我來 譯這段巴利文： 47.算說即依數說算"四十"所取所說。"此中若干引生近行定,若干引生安止定"即依近行安止引生。"若干一定,若干二三定,若干一切定"即依定差別。"此等超越支,此等超越所緣"如是依超越。"此中若干應增長,若干不應增長"即依增長不增長。所緣即依自性法相不可說,及依動不動所緣差別。地即依欲界等地差別。取即依見等取差別。緣即阿盧巴等如理緣性。隨順行即貪行等隨順性。 業處即為修業轉起所緣處。四定即具四種色界定,義為彼所緣。此依四法說。三四定即前三定梵住,四定入出息遍。余即余說二十一業處。 以天眼見心色有情初業者能以他心智了知,非余故遍滿為他心智緣。故說"能以心知他有情心"。由處限定即由自住處限定。如是成就攝取善巧故依限定相彼等現起,故此不增長為意。若有增長無功德為顯說"無功德及"。以"于彼"等開顯彼無功德。因增長唯增尸聚,未增長也鎮伏欲貪故無功德。明顯即以廣所緣性極明,以增長相無量所緣性遍明義。 一切即全無餘。"此地"言依現起相說,非增長相為意。得即殊勝得性,至上首自在性義。因長老最上首自在於精舍導馬如是隨處坐立也入彼定。故彼遍相如增長現起。故說"於一切方"等。 說即於法聚說。大即廣。因依低地等不住一分而依遍取于全身取相故彼大。或於大身。小即于身一分取相為結合。或於小兒童身。此即不凈相。過患即說"唯增不凈聚無功德"過患。

Sesānipi na vaḍḍhetabbānīti saṅkhepato vuttamatthaṃ upapattito vivarituṃ 『『kasmā』』tiādi vuttaṃ. Picupiṇḍādivasena upaṭṭhahantampi nimittaṃ vātasaṅghātasannissayanti katvā vuttaṃ 『『vātarāsiyeva vaḍḍhatī』』ti. Okāsena paricchinnanti nāsikaggamukhanimittādiokāsena saparicchedaṃ. Vāyokasiṇavaḍḍhane viya na ettha koci guṇo, kevalaṃ vātavaḍḍhanamevāti āha 『『sādīnavattā』』ti. Tesanti brahmavihārānaṃ. Nimittanti ārammaṇaṃ. Na ca tena attho atthīti tena sattarāsivaḍḍhanena pathavīkasiṇādivaḍḍhane viya kiñci payojanaṃ natthi. Pariggahavasenāti apariggahitassa bhāvanāvisayassa pariggahavasena, na nimittavaḍḍhanavasena. Tenāha 『『ekāvāsadviāvāsādinā』』tiādi. Etthāti brahmavihārabhāvanāyaṃ. Yadayanti yaṃ paṭibhāganimittaṃ ayaṃ yogī. Sīmāsambhedeneva hettha upacārajjhānuppatti, na nimittuppattiyā. Yadi evaṃ kathaṃ parittādiārammaṇatā jhānassāti āha 『『parittaappamāṇārammaṇatāpettha pariggahavasenā』』ti, katipaye satte pariggahetvā pavattā mettādayo parittārammaṇā, bahuke appamāṇārammaṇāti attho. Ākāsaṃ kasiṇugghāṭimattā na vaḍḍhetabbanti yojanā. Vakkhati vā yaṃ tena sambandhitabbaṃ. Parikappajameva ārammaṇaṃ vaḍḍhetuṃ sakkā, na itaranti āha 『『na hi sakkā sabhāvadhammaṃvaḍḍhetu』』nti . Āruppānaṃ parittaappamāṇārammaṇatā parittakasiṇugghāṭimākāse, vipulakasiṇugghāṭimākāse ca pavattiyā veditabbā. Sesāni buddhānussatiādīni dasa kammaṭṭhānāni. Animittattāti paṭibhāganimittābhāvā.

Paṭibhāganimittārammaṇānīti paṭibhāganimittabhūtāni ārammaṇāni. Sesāni aṭṭhārasa. Sesāni chāti cattāro brahmavihārā, ākāsānañcāyatanaṃ, ākiñcaññāyatananti imāni sesāni cha. Vissandamānapubbatāya vipubbakaṃ. Paggharamānalohitatāya lohitakaṃ. Kimīnaṃ pacalanena puḷuvakaṃ, calitārammaṇaṃ vuttaṃ. Vātapānavivarādīhi antopaviṭṭhassa sūriyālokādikassa calanākāro paññāyatīti obhāsamaṇḍalārammaṇampi calitārammaṇaṃ vuttaṃ. Pubbabhāgeti paṭibhāganimittappavattiyā pubbabhāge. Sannisinnamevāti santaṃ niccalameva.

Devesūti kāmāvacaradevesu, tattha asubhānaṃ paṭikūlassa ca āhārassa abhāvato. Assāsapassāsānaṃ brahmaloke abhāvato 『『ānāpānassati cā』』ti vuttaṃ.

Diṭṭhenāti diṭṭhena vatthunā kāraṇabhūtena. Gahetabbānīti uggahetabbāni, uppādetabbauggahanimittānīti attho. Tenāha 『『pubbabhāge』』tiādi. Tassāti kāyagatāsatiyā. Ucchusassādīnaṃ pattesu pacalamānavaṇṇaggahaṇamukhena vā tassa gahetabbattā vuttaṃ 『『vāyokasiṇaṃ diṭṭhaphuṭṭhenā』』ti. Na ādikammikena gahetabbānīti ādikammikena na gahetabbāni, bhāvanārambhavasena na paṭṭhapetabbāni, heṭṭhime tayo brahmavihāre, kasiṇesu rūpāvacaracatutthajjhānañca anadhigantvā sampādetuṃ asakkuṇeyyattā.

Imesu pana kammaṭṭhānesūti ettha kammaṭṭhānaggahaṇena yathārahaṃ ārammaṇānaṃ, jhānānañca gahaṇaṃ veditabbaṃ. Sukhavihārassāti diṭṭhadhammasukhavihārassa.

我來翻譯這段巴利文： 余也不應增長即略說義為開顯依生起說"何故"等。取相雖依棉團等現起說"唯增風聚"為依風聚所依。處限定即以鼻埠相等處有限。如增風遍此無功德,唯增風故說"因有過患"。彼等即梵住。相即所緣。以彼無義即以彼增有情聚如增地遍等無義。攝取即依攝取未攝取修習境,非依增長相。故說"一住二住等"。此即梵住修習。此即此瑜伽者此似相。此由破限生近行定,非由生相。若如是如何定小無量所緣故說"此小無量所緣也依攝取",攝取少許有情轉起慈等小所緣,攝取眾多無量所緣義。虛空唯遍除不應增長為結合。或說應與彼相應。唯能增長假想所緣,非余故說"不能增長自性法"。無色小無量所緣應知依小遍除虛空廣遍除虛空轉起。余即佛隨念等十業處。無相即無似相。 似相所緣即以似相為所緣。餘十八。餘六即四梵住空無邊處無所有處。因漏前為爛尸。因流血為血尸。因蟲動為蟲尸說動所緣。因窗隙等入內太陽光等顯現動相故光輪所緣也說動所緣。前分即似相轉起前分。寂止即寂靜不動。 于天即欲界天,因彼無不凈及厭食。因色界無出入息故說"及入出息念"。 所見即以所見事為因。應取即應學,義為應生學相。故說"前分"等。彼即身念。因依取甘蔗等葉動色或依彼取說"風遍依見觸"。初業者不應取即初業者不應取,不應依修習開始建立,因不得下三梵住及遍中色界第四禪不能成就。 此等業處即此中以業處攝應知如理攝所緣及定。樂住即現法樂住。

『『Ekādasa kammaṭṭhānāni anukūlānī』』ti ujuvipaccanīkavasena cetaṃ vuttaṃ. Evaṃ sesesupi. Vakkhati hi 『『sabbañceta』』ntiādi. Anukūlāni rāgavikkhambhanassa upāyabhāvato. Aṭṭha anukūlānīti yojanā. Evaṃ sesesu. Ekanti idaṃ anussatiapekkhaṃ anussatīsu ekanti, na mohacaritavitakkacaritāpekkhaṃ tesaṃ aññassāpi anukūlassa alabbhanato . 『『Saddhācaritassapurimā cha anussatiyo』』ti idaṃ atisappāyavasena vuttaṃ. Imasseva ujuvipaccanīkaṃ imassa atisappāyanti gahetabbassa visesassa abhāvato sabbacaritānaṃ anukūlāni. Parittanti sarāvamattaṃ, appamāṇanti tato adhikapamāṇaṃ. Parittaṃ vā suppasarāvamattaṃ, appamāṇaṃ adhikapamāṇaṃ khalamaṇḍalādikasiṇabhāvena pariggahitaṃ.

Cattāro dhammāti cattāro manasikaraṇīyā dhammā. Uttarīti sīlasampadā, kalyāṇamittatā, sappāyadhammassavanaṃ, vīriyaṃ; paññāti imesu pañcasu dhammesu patiṭṭhānato upari. Asubhāti asubhabhāvanā ekādasasu asubhakammaṭṭhānesu bhāvanānuyogā. Mettāti anodhiso, odhiso vā pavattā mettābhāvanā. Ānāpānassatīti soḷasavatthukā ānāpānassatisamādhibhāvanā. Vitakkupacchedāyāti micchāvitakkānaṃ upacchindanatthāya. Aniccasaññāti 『『sabbe saṅkhārā aniccā』』ti (a. ni. 3.137; dha. pa. 277; mahāni. 27) evaṃ pavattā aniccānupassanā. Asmimānasamugghātāyāti 『『asmī』』ti uppajjanakassa navavidhassāpi mānassa samucchindanāya. Ettha hi ekasseva cattāro dhammā bhāvetabbā vuttā, na ekassa catucariyatāya. Tena viññāyati 『『sabbānipi kammaṭṭhānāni sabbākusalavikkhambhanāni sabbakusalaparibrūhanānī』』ti.

Ekasseva satta kammaṭṭhānāni vuttāni, na cāyasmā rāhulo sabbacaritoti adhippāyo. Vacanamatteti 『『asukakammaṭṭhānaṃ asukacaritassa anukūla』』nti evaṃ vuttavacanamatte. Adhippāyoti tathāvacanassa adhippāyo. So pana 『『sabbañceta』』ntiādinā vibhāvito eva.

1. 『『Piyo garū』』tiādinā (a. ni. 7.37) vuttappakāraṃ kalyāṇamittaṃ. 『『Attano pattacīvaraṃ sayameva gahetvā』』tiādinā vuttanayena upasaṅkamitvā. Somanassameva uppajjati 『『evaṃ bahuparissayoyaṃ attabhāvo ṭhāneyeva mayā niyyātito』』ti. Tenāha 『『yathā hī』』tiādi.

Atajjanīyoti na tajjetabbo na niggahetabbo. Svāyaṃ atajjanīyabhāvo dovacassatāya vā siyā, ācariye aniviṭṭhapematāya vāti tadubhayaṃ dassetuṃ 『『dubbaco vā』』tiādi vuttaṃ. Yo hi ācariyena tajjiyamāno kopañca dosañca apaccayañca pātukaroti, yo vā 『『kimassa santike vāsenā』』ti pakkamati, ayaṃ duvidhopi atajjanīyo. Dhammenāti ovādānusāsanidhammena. Gūḷhaṃ ganthanti kammaṭṭhānaganthaṃ, saccapaṭiccasamuppādādisahitaṃ gambhīraṃ suññatāpaṭisaṃyuttañca.

Tumhākamatthāyāti vutteti 『『sataporise papāte patanena tumhākaṃ koci attho hotī』』ti kenaci vutte. Ghaṃsentoti 『『manussakakkena tumhākaṃ koci attho』』ti vutte ghaṃsento niravasesaṃ attabhāvaṃ khepetuṃ ussaheyyaṃ. 『『Mama assāsapassāsanirundhanena tumhākaṃ koci rogavūpasamādiko attho atthī』』ti kenaci vutte. Tīhipi bhikkhūhi ācariye bhattipavedanamukhena vīriyārambho eva pavedito.

我來翻譯這段巴利文： "十一業處順宜"即依直對治說此。如是余也。因將說"此一切"等。順宜因為對治貪慾方便。八順宜為結合。如是余。一即此望隨念于隨念中一,非望癡行尋行因彼等不得余順宜。"信行者前六隨念"此依最宜說。因無取此直對治此最宜差別故一切行順宜。小即缽量,無量即過彼量。或小即碗缽量,無量即過量所攝為打穀場等遍。 四法即四應作意法。上即立足戒圓滿,善友,聞宜法,精進,慧此五法上。不凈即修不凈於十一不凈業處修習。慈即無限或有限轉起慈修。入出息念即十六事入出息念定修。斷尋即為斷邪尋。無常想即如"一切行無常"如是轉起無常觀。斷我慢即為斷"我"所生九種慢。此中說一者應修四法,非一者四行性。由此了知"一切業處斷一切不善增長一切善"。 說一者七業處,非具壽羅睺羅一切行為意。言說即如"某業處順宜某行"如是所說言說。意即如是言說意。彼即以"此一切"等已顯。 48."愛敬"等所說善友。如"自取缽衣"等所說方法親近。歡喜生起"如是多危難此身我已於住處舍"。故說"如"等。 不應訶即不應訶責不應制止。彼此不應訶性或因惡語,或因於師無入愛性為顯彼二說"惡語或"等。若被師訶顯露忿恚瞋不信,或說"住彼處何用"而去,此二種不應訶。法即教誡訓誡法。秘密義即業處義,及諦緣起等甚深空相應。 說為汝利即若有說"墮百人深淵有何利於汝"。擦磨即若說"人磨有何利於汝"我應擦磨盡滅無餘自身。若有說"止息我入出息有何病癒等利於汝"。三比丘也依顯示于師敬愛顯示發精進。

1. Aññattha pavattitvāpi cittaṃ āgamma yattha seti, so tassa āsayo 『『migāsayo』』 viya, āsayo eva ajjhāsayo. So duvidho vipanno, sampannoti. Tattha vipanno sassatādimicchābhinivesanissito. Sampanno duvidho vaṭṭanissito, vivaṭṭanissitoti. Tesu vivaṭṭanissito ajjhāsayo 『『sampannajjhāsayenā』』ti idhādhippeto. Idāni naṃ vibhāgena dassetuṃ 『『alobhādīnaṃ vasenā』』tiādi vuttaṃ. Tattha chahākārehīti alubbhanādīhi chahi ākārehi. Sampannajjhāsayenāti pubbabhāgiyānaṃ sīlasampadādīnaṃ sādhanavasena, lokuttarānaṃ upanissayabhāvena ca sampanno ajjhāsayo etassāti sampannajjhāsayo, tena. Alobhādayo hi anekadosavidhamanato, anekaguṇāvahato ca sattānaṃ bahukārā visesato yogino. Tathā hi alobhādayo maccheramalādīnaṃ paṭipakkhabhāvena pavattanti. Vuttaṃ hetaṃ (dha. sa. aṭṭha. 1 mūlarāsīvaṇṇanā) –

『『Alobho maccheramalassa paṭipakkho, adoso dussīlyamalassa, amoho kusalesu dhammesu abhāvanāya. Alobho cettha dānahetu, adoso sīlahetu, amoho bhāvanāhetu. Tesu ca alobhena anadhikaṃ gaṇhāti luddhassa adhikaggahaṇato, adosena anūnaṃ duṭṭhassa ūnaggahaṇato, amohena aviparītaṃ mūḷhassa viparītaggahaṇato.

『『Alobhena cettha vijjamānaṃ dosaṃ dosato dhārento dose pavattati, luddho hi dosaṃ paṭicchādeti. Adosena vijjamānaṃ guṇaṃ guṇato dhārento guṇe pavattati, duṭṭho hi guṇaṃ makkheti. Amohena yāthāvasabhāvaṃ yāthāvasabhāvato dhārento yāthāvasabhāve pavattati , mūḷho hi tacchaṃ 『ataccha』nti, atacchañca 『taccha』nti gaṇhāti. Alobhena ca piyavippayogadukkhaṃ na hoti luddhassa piyasabbhāvato, piyavippayogāsahanato ca, adosena appiyasampayogadukkhaṃ na hoti duṭṭhassa appiyasabbhāvato, appiyasampayogāsahanato ca, amohena icchitālābhadukkhaṃ na hoti, amūḷhassa hi 『taṃ kutettha labbhā』ti evamādipaccavekkhaṇasabbhāvato.

『『Alobhena cettha jātidukkhaṃ na hoti alobhassa taṇhāpaṭipakkhato, taṇhāmūlakattā ca jātidukkhassa, adosena jarādukkhaṃ na hoti tikkhadosassa khippaṃ jarāsambhavato, amohena maraṇadukkhaṃ na hoti, sammohamaraṇañhi dukkhaṃ, na ca taṃ amūḷhassa hoti. Alobhena ca gahaṭṭhānaṃ, amohena pabbajitānaṃ, adosena pana sabbesampi sukhasaṃvāsatā hoti.

『『Visesato cettha alobhena pettivisaye upapatti na hoti, yebhuyyena hi sattā taṇhāya pettivisayaṃ upapajjanti, taṇhāya ca paṭipakkho alobho. Adosena niraye upapatti na hoti, dosena hi caṇḍajātitāya dosasadisaṃ nirayaṃ upapajjanti, dosassa ca paṭipakkho adoso. Amohena tiracchānayoniyaṃ nibbatti na hoti, mohena hi niccasammūḷhaṃ tiracchānayoniṃ upapajjanti, mohapaṭipakkho ca amoho. Etesu ca alobho rāgavasena upagamanassa abhāvakaro, adoso dosavasena apagamanassa, amoho mohavasena amajjhattabhāvassa.

我來翻譯這段巴利文： 49.於他處轉起心來住處,彼為彼住處如"獸住處",住處即意樂。彼二種邪及正。其中邪依常見等邪執著。正二種依輪迴及出離。其中依出離意樂"正意樂"此為所期。今以差別顯示彼說"依無貪等"。其中六行相即以無貪等六行相。正意樂即依成就前分戒圓滿等,及依出世間近依性有正意樂者為正意樂,以彼。因無貪等斷多過及引多德為眾生饒益特別是瑜伽者。如是無貪等以對治慳垢等轉起。因說此: "無貪對治慳垢,無瞋對治惡戒垢,無癡對治不修善法。此中無貪為施因,無瞋為戒因,無癡為修因。此中以無貪不取過度因貪者取過度,以無瞋不取不足因瞋者取不足,以無癡不取顛倒因癡者取顛倒。 此中以無貪持現過為過而於過轉起,因貪者覆過。以無瞋持現德為德而於德轉起,因瞋者覆德。以無癡持如實性為如實性而於如實性轉起,因癡者執真為不真,不真為真。以無貪無愛別離苦因貪者有愛及不忍愛別離,以無瞋無怨憎會苦因瞋者有怨及不忍怨憎會,以無癡無所欲不得苦,因無癡者有'此何處可得'等觀察。 此中以無貪無生苦因無貪對治愛及生苦以愛為根,以無瞋無老苦因利瞋速生老,以無癡無死苦,因癡死為苦,彼不在無癡者。以無貪在家,以無癡出家,以無瞋一切樂住。 此中特別以無貪不生餓鬼趣,因眾生多以愛生餓鬼趣,愛對治為無貪。以無瞋不生地獄,因以瞋暴烈性生如瞋地獄,瞋對治為無瞋。以無癡不生畜生胎,因以癡生常迷畜生胎,癡對治為無癡。此中無貪作無依貪趣近,無瞋作無依瞋遠離,無癡作無依癡不中性。

『『Tīhipi cetehi yathāpaṭipāṭiyā nekkhammasaññā abyāpādasaññā avihiṃsāsaññāti imā tisso, asubhasaññā appamāṇasaññā dhātusaññāti imā ca tisso saññāyo honti. Alobhena pana kāmasukhallikānuyogaantassa, adosena attakilamathānuyogaantassa parivajjanaṃ hoti, amohena majjhimāya paṭipattiyā paṭipajjanaṃ. Tathā alobhena abhijjhākāyaganthassa pabhedanaṃ hoti, adosena byāpādakāyaganthassa, amohena sesaganthadvayassa. Purimāni ca dve satipaṭṭhānāni purimānaṃ dvinnaṃ ānubhāvena, pacchimāni pacchimasseva ānubhāvena ijjhanti.

『『Alobho cettha ārogyassa paccayo hoti, aluddho hi lobhanīyampi asappāyaṃ na sevati, tena arogo hoti. Adoso yobbanassa, aduṭṭho hi valitapalitāvahena dosagginā aḍayhamāno dīgharattaṃ yuvā hoti. Amoho dīghāyukatāya, amūḷho hi hitāhitaṃ ñatvā ahitaṃ parivajjento, hitañca paṭisevamāno dīghāyuko hoti.

『『Alobho cettha bhogasampattiyā paccayo cāgena bhogapaṭilābhato, adoso mittasampattiyā mettāya mittānaṃ paṭilābhato, aparihānato ca, amoho attasampattiyā, amūḷho hi attano hitameva karonto attānaṃ sampādeti. Alobho ca dibbavihārassa paccayo hoti, adoso brahmavihārassa, amoho ariyavihārassa.

『『Alobhena cettha sakapakkhesu sattasaṅkhāresu nibbuto hoti tesaṃ vināsena abhisaṅgahetukassa dukkhassa abhāvā, adosena parapakkhesu, aduṭṭhassa hi verīsupi verisaññāya abhāvato, amohena udāsīnapakkhesu amūḷhassa sabbābhisaṅgatāya abhāvato.

『『Alobhena ca aniccadassanaṃ hoti, luddho hi upabhogāsāya aniccepi saṅkhāre aniccato na passati. Adosena dukkhadassanaṃ, adosajjhāsayo hi pariccattaāghātavatthupariggaho saṅkhāreyeva dukkhato passati. Amohena anattadassanaṃ, amūḷho hi yāthāvagahaṇakusalo apariṇāyakaṃ khandhapañcakaṃ apariṇāyakato bujjhati. Yathā ca etehi aniccadassanādīni, evaṃ etepi aniccadassanādīhi honti. Aniccadassanena hi alobho hoti, dukkhadassanena adoso, anattadassanena amoho. Ko hi nāma 『aniccamida』nti sammā ñatvā tassatthāya pihaṃ uppādeyya, saṅkhāre vā 『dukkha』nti jānanto aparampi accantatikhiṇaṃ kodhadukkhaṃ uppādeyya, attasuññatañca bujjhitvā puna sammohaṃ āpajjeyyā』』ti.

Tena vuttaṃ 『『pubbabhāgiyānaṃ sīlasampadādīnaṃ sādhanavasena lokuttarānaṃ, upanissayabhāvena ca sampanno ajjhāsayo etassāti sampannajjhāsayo』』ti. Tenāha 『『evaṃ tissannaṃ bodhīnaṃ aññataraṃ pāpuṇātī』』ti.

我來 譯這段巴利文： "此三者如次為出離想無恚想無害想此三,不凈想無量想界想此三想。以無貪避離耽著欲樂邊,以無瞋避離自苦行邊,以無癡行中道行。如是以無貪破除貪身繫,以無瞋破除恚身繫,以無癡破除餘二系。前二念住由前二力,后二由后一力成就。 此中無貪為健康因,因無貪者雖可貪不適也不服,故無病。無瞋為青春,因無瞋者不為生皺白髮瞋火所燒長時為青年。無癡為長壽,因無癡者知利不利避不利而服利故長壽。 此中無貪為財富因由施得財,無瞋為友誼因由慈得友及不失,無癡為自成就,因無癡者唯作自利成就自身。無貪為天住因,無瞋為梵住因,無癡為聖住因。 此中以無貪于自方眾生行寂滅因無執著彼滅故苦,以無瞋於他方,因無瞋者于怨亦無怨想,以無癡于舍方因無癡者無一切執著。 以無貪見無常,因貪者因受用希望雖無常行不見無常。以無瞋見苦,因無瞋意樂舍怨處攝受見諸行即苦。以無癡見無我,因無癡者善取如實了知無導五蘊為無導。如以此等有見無常等,如是以此等也由見無常等。因以見無常有無貪,以見苦有無瞋,以見無我有無癡。誰正知'此無常'而於彼生求,或知行'苦'而更生極利瞋苦,或覺無我空而復入迷?" 故說"依成就前分戒圓滿等及依出世間近依性有正意樂者為正意樂"。故說"如是成就三菩提一"。

Idāni te ajjhāsaye pāḷiyāva vibhāvetuṃ 『『yathāhā』』tiādi vuttaṃ. Tattha chāti gaṇanaparicchedo. Ajjhāsayāti paricchinnadhammanidassanaṃ. Ubhayaṃ pana ekajjhaṃ katvā chabbidhā ajjhāsayāti attho. Bodhisattāti bujjhanakasattā, bodhiyā vā niyatabhāvena sattā laggā, adhimuttā tanninnā tappoṇāti attho. Bodhiparipākāya saṃvattantīti yathābhinīhāraṃ attanā pattabbabodhiyā paripācanāya bhavanti. Alobhajjhāsayāti alubbhanākārena pavattaajjhāsayā, ādito 『『kathaṃ nu kho mayaṃ sabbattha, sabbadā ca aluddhā eva hessāmā』』ti, majjhe ca alubbhanavaseneva, pacchā ca tasseva rocanavasena pavattaajjhāsayā. Lobhe dosadassāvinoti lubbhanalakkhaṇe lobhe sabbappakārena ādīnavadassāvino. Idaṃ tassa ajjhāsayassa ekadesato brūhanākāradassanaṃ. Lobhe hi ādīnavaṃ, alobhe ca ānisaṃsaṃ passantassa alobhajjhāsayo parivaḍḍhati, svāyaṃ tattha ādīnavānisaṃsadassanavidhi vibhāvitoyeva. Sesapadesupi iminā nayena attho veditabbo. Ayaṃ pana viseso – nekkhammanti idha pabbajjā. Paviveko tadaṅgaviveko, vikkhambhanaviveko, kāyaviveko, cittaviveko ca. Nissaraṇaṃ nibbānaṃ. Sabbabhavagatīsūti sabbesu bhavesu, sabbāsu ca gatīsu. Tadadhimuttatāyāti yadatthaṃ bhāvanānuyogo, yadatthā ca pabbajjā, tadadhimuttena. Tenevāha 『『samādhādhimuttenā』』tiādi.

50.『『Kiṃ caritosī』』ti pucchito sace 『『na jānāmī』』ti vadeyya, 『『ke vā te dhammā bahulaṃ samudācarantī』』ti pucchitabbo. Kiṃ vāti kiṃ asubhaṃ vā anussatiṭṭhānaṃ vā aññaṃ vā. Kiṃ te manasi karoto phāsu hotīti cittassa ekaggabhāvena sukhaṃ hoti. Cittaṃ namatīti pakatiyāva abhirativasena namati. Evamādīhīti ādi-saddena iriyāpathādīnaṃ saṅgaho daṭṭhabbo. Tepi hi na sabbassa ekaṃsato byabhicārino eva. Tathā hi samudācāro pucchitabbo vutto. 『『Asukañca asukañca manasikāravidhiṃ katipayadivasaṃ anuyuñjāhī』』ti ca vattabbo.

『『Pakatiyā uggahitakammaṭṭhānassā』』ti idaṃ yaṃ kammaṭṭhānaṃ gahetukāmo, tattha sajjhāyavasena vā manasikāravasena vā kataparicayaṃ sandhāya vuttaṃ. Ekaṃ dve nisajjānīti ekaṃ vā dve vā uṇhāsanāni. Sajjhāyaṃ kāretvā attano sammukhāva adhīyāpetvā dātabbaṃ, so ce aññattha gantukāmoti adhippāyo. Tenāha 『『santike vasantassā』』ti. Āgatāgatakkhaṇe kathetabbaṃ, pavattiṃ sutvāti adhippāyo.

Pathavīkasiṇanti pathavīkasiṇakammaṭṭhānaṃ. Katassāti katassa kasiṇassa. Taṃ taṃ ākāranti ācariyena kammaṭṭhāne vuccamāne padapadatthādhippāyaopammādikaṃ attano ñāṇassa paccupaṭṭhitaṃ taṃ taṃ ākāraṃ, yaṃ yaṃ nimittanti vuttaṃ. Upanibandhitvāti upanetvā nibaddhaṃ viya katvā, hadaye ṭhapetvā apamussantaṃ katvāti attho. Evaṃ suṭṭhu upaṭṭhitassatitāya nimittaṃ gahetvā tattha sampajānakāritāya sakkaccaṃ suṇantena. Tanti taṃ yathāvuttaṃ suggahitaṃ nissāya. Itarassāti tathā agaṇhantassa. Sabbākārenāti kassacipi pakārassa tattha asesitattā vuttaṃ.

Kammaṭṭhānaggahaṇaniddesavaṇṇanā niṭṭhitā.

Iti tatiyaparicchedavaṇṇanā.

1. Pathavīkasiṇaniddesavaṇṇanā

我來翻譯這段巴利文： 今為以聖典顯示彼等意樂說"如說"等。其中六即數限。意樂即顯示所限法。二者合為六種意樂義。菩薩即覺有情,或因定於菩提有情著,信解趣向傾向義。導向菩提成熟即如志願導向應證菩提成熟。無貪意樂即以無貪行相轉意樂,始"我等如何一切處一切時唯無貪"中以無貪,后依彼喜意樂。見貪過即于貪相貪以一切行相見過。此為顯示彼意樂一分增長相。因見貪過無貪功德無貪意樂增長,彼此見過功德方法已顯。余句也應知此理。此差別 - 出離即此處出家。遠離分別遠離,鎮伏遠離,身遠離,心遠離。出離為涅槃。一切有趣即一切有一切趣。信解彼即依修習及出家所為信解。故說"信解定"等。 50.問"汝何行"若說"我不知",應問"何法多現行於汝"。何即何不凈或隨念處或余。何作意于汝安即心一境性樂。心傾即自性依樂傾。如是等即以等字攝威儀等。彼等也非一切必定錯誤。如是說應問現行。應說"汝修習某某作意方法幾日"。 "自性已學業處"此依欲取業處依誦或作意作習說。一二座即一或二熱座。令誦于自前令讀而與,若欲往余處為意。故說"于近住者"。來時應說,聞轉起為意。 地遍即地遍業處。已作即已作遍。彼彼相即師說業處句義意譬喻等於自智現起彼彼相,說何何相。系即引系如作,置於心不忘義。如是善現念取相於彼正知作恭敬聽。彼即依如說善取。余即如是不取。一切行相即說因於彼無餘任何行相。 業處取說釋竟。 如是第三品釋。 4.地遍說釋;

51.Phāsuhotīti āvāsasappāyādilābhena manasikāraphāsutā bhāvanānukūlatā hoti. Parisodhentenāti tesaṃ tesaṃ gaṇṭhiṭṭhānānaṃ chindanavasena visodhentena. Akilamantoyevāti akilantakāyo eva. Sati hi kāyakilamathe siyā kammaṭṭhānamanasikārassa antarāyoti adhippāyo. Gaṇṭhiṭṭhānanti atthato, adhippāyato ca dubbinivedhatāya gaṇṭhibhūtaṃ ṭhānaṃ. Chinditvāti yāthāvato atthassa, adhippāyassa ca vibhāvanena chinditvā, vibhūtaṃ supākaṭaṃ katvāti adhippāyo. Suvisuddhanti suṭṭhu visuddhaṃ, nigumbaṃ nijjaṭanti attho.

Ananurūpavihāravaṇṇanā

我來翻譯這段巴利文： 51.安樂即因得住所宜等作意安適修習順宜性。令凈即依斷彼等結處令凈。不疲即身不疲。因若有身疲應有業處作意障礙為意。結處即義理意趣難通達成結處。斷即如實顯示義理意趣而斷,義為明顯極顯。極凈即善凈,無密無纏義。 不適合住處釋; provided by EasyChat

52.Aññatarenāti aññatarenāpi, pageva anekehīti adhippāyo. Mahantabhāvo mahattaṃ. Tathā sesesu. Soṇḍavā soṇḍī. Tathā paṇṇantiādīsu. Bodhiaṅgaṇādīsu kātabbaṃ idha 『『vatta』』nti adhippetanti āha 『『pānīyaghaṭaṃ vā ritta』』nti. Niṭṭhitāyāti paviṭṭhapaviṭṭhānaṃ dānena parikkhīṇāya. Jiṇṇavihārepi yatra bhikkhū evaṃ vadanti 『『āyasmā, yathāsukhaṃ samaṇadhammaṃ karotu, mayaṃ paṭijaggissāmā』』ti. Evarūpe vihātabbanti ayampi nayo labbhati, vuttanayattā pana na vutto.

Mahāpathavihāreti mahāpathasamīpe vihāre. Bhājanadārudoṇikādīnīti rajanabhājanāni, rajanatthāya dāru, dārumayadoṇikā, rajanapacanaṭṭhānaṃ, dhovanaphalakanti evamādīni. Sākahārikāti sākahāriniyo itthiyo. Visabhāgasaddo kāmaguṇūpasaṃhito gītasaddoti vadanti, kevalopi itthisaddo visabhāgasaddo eva. Tatrāti pupphavante vihāre. Tādisoyevāti 『『tatthassa kammaṭṭhānaṃ gahetvā』』tiādinā yādiso paṇṇavante vihāre upaddavo vutto, tādisoyeva. 『『Pupphahārikāyo pupphaṃ ocinantiyo』』ti pana vattabbaṃ. Ayamidha viseso.

Patthanīyeti tattha vasantesu sambhāvanāvasena upasaṅkamanādinā patthetabbe. Tenāha 『『leṇasammate』』ti. Dakkhiṇāgirīti magadhavisaye dakkhiṇāgirīti vadanti.

Visabhāgārammaṇāni iṭṭhāni, aniṭṭhāni ca. Aniṭṭhānaṃ hi dassanatthaṃ 『『ghaṭehi nighaṃsantiyo』』tiādi vuttaṃ. Dabbūpakaraṇayoggā rukkhā dabbūpakaraṇarukkhā.

Yo pana vihāro. Khalanti dhaññakaraṇaṭṭhānaṃ. Gāvo rundhanti 『『sassaṃ khādiṃsū』』ti. Udakavāranti kedāresu sassānaṃ dātabbaudakavāraṃ. Ayampīti mahāsaṅghabhogopi vihāro. Vāriyamānā kammaṭṭhānikena bhikkhunā.

Samuddasāmuddikanadīnissitaṃ udakapaṭṭanaṃ. Mahānagarānaṃ āyadvārabhūtaṃ aṭavimukhādinissitaṃ thalapaṭṭanaṃ. Appasannā honti. Tenassa tattha phāsuvihāro na hotīti adhippāyo. Maññamānā rājamanussā.

Samosaraṇenāti ito cito sañcaraṇena. Papāteti papātasīse ṭhatvā gāyi 『『gītasaddena idhāgataṃ papāte pātetvā khādissāmī』』ti. Vegena gahetvāti vegenāgantvā 『『kuhiṃ yāsī』』ti khandhe gahetvā.

Yatthāti yasmiṃ vihāre, vihārasāmantā vā na sakkā hoti kalyāṇamittaṃ laddhuṃ, tattha vihāre so alābho mahādosoti yojanā.

Panthaninti panthe nīto pavattitoti panthanī, magganissito vihāro. Taṃ panthaniṃ. Soṇḍinti soṇḍisahito vihāro soṇḍī, taṃ soṇḍiṃ. Tathā paṇṇantiādīsu. Nagaranissitaṃ nagaranti vuttaṃ uttarapadalopena yathā 『『bhīmaseno bhīmo』』ti. Dārunāti dārunissitena saha. Visabhāgenāti yo visabhāgehi vusīyati, visabhāgānaṃ vā nivāso, so vihāro visabhāgo. Tena visabhāgena saddhiṃ. Paccantanissitañca sīmānissitañca asappāyañca paccantasīmāsappāyaṃ. Yattha mitto na labbhati, tampīti sabbattha ṭhāna-saddāpekkhāya napuṃsakaniddeso. Iti viññāyāti 『『bhāvanāya ananurūpānī』』ti evaṃ vijānitvā.

Anurūpavihāravaṇṇanā

我來 譯這段巴利文： 52.任一即任一也,何況多為意。大性為大。如是余。釀酒者為酒店。如是葉等。菩提場等應作此處"職責"為意故說"水瓶或空"。盡即因與入入者而盡。破舊住所也若比丘如是說"具壽,隨樂作沙門法,我等將修護"。如是應住此理也得,因已說理故不說。 大道住所即大道近處住所。甕木凹等即染甕,染木,木製凹,染煮處,洗板如是等。菜采者即采菜女。異性聲即說欲樂具相應歌聲,僅女聲也是異性聲。彼即花多住所。如是即如說葉多住所障礙"彼處取業處"等。但應說"採花女採花"。此為此處差別。 可求即依彼處住者尊重而親近等可求。故說"視如洞窟"。南山即說摩揭陀國南山(古印度摩揭陀國南部山區)。 異性境為可意不可意。為見不可意故說"甕互碰"等。資具樹為適資具樹。 若住所。打穀場即做谷處。牛圍即"食谷"。水輪即應于田給水輪。此也即大僧伽受用住所也。被阻止業處比丘。 海航河所依水港。大城收入門地森林口等所依陸港。不信。故彼處不樂住為意。想王人。 集會即此彼往來。懸崖即立懸崖頂歌"以歌聲引來此處推懸崖食"。急取即急來"汝去何處"取肩。 何處即於何住所或住所近不能得善友,彼住所彼不得大過為結合。 路者即導于路轉起為路者,依路住所。彼路者。酒家即有酒家住所為酒家,彼酒家。如是葉等。城所依城即說後分略如"怖軍為怖"。木即與木所依。異性即若為異性所住,或異性住處,彼住所異性。與彼異性。邊界所依及界所依及不宜為邊界宜。何處不得友,彼也即一切處依處字望中性詞尾。如是知即知"不適修習"如是。 適合住所釋;;

53.Ayaṃanurūpo nāmāti ayaṃ vihāro bhāvanāya anurūpo nāma. Nātidūranti gocaraṭṭhānato aḍḍhagāvutato orabhāgatāya na atidūraṃ. Nāccāsannanti pacchimena pamāṇena gocaraṭṭhānato pañcadhanusatikatāya na atiāsannaṃ. Tāya ca pana nātidūranāccāsannatāya, gocaraṭṭhānaṃ parissayādirahitamaggatāya ca gamanassa ca āgamanassa ca yuttarūpattā gamanāgamanasampannaṃ. Divasabhāge mahājanasaṃkiṇṇatābhāvena divā appākiṇṇaṃ. Abhāvattho hi ayaṃ appa-saddo 『『appiccho』』tiādīsu (ma. ni. 1.336) viya. Rattiyaṃ janālāpasaddābhāvena rattiṃ appasaddaṃ. Sabbadāpi janasannipātanigghosābhāvena appanigghosaṃ. Appakasirenāti akasirena sukheneva. Sīlādiguṇānaṃ thirabhāvappattiyā therā. Suttageyyādi bahu sutaṃ etesanti bahussutā. Vācuggatakaraṇena, sammadeva garūnaṃ santike āgamitabhāvena ca āgato pariyattidhammasaṅkhāto āgamo etesanti āgatāgamā. Suttābhidhammasaṅkhātassa dhammassa dhāraṇena dhammadharā. Vinayassa dhāraṇena vinayadharā. Tesaṃyeva dhammavinayānaṃ mātikāya dhāraṇena mātikādharā. Tattha tattha dhammaparipucchāya paripucchati. Atthaparipucchāya paripañhati vīmaṃsati vicāreti. Idaṃ, bhante, kathaṃ imassa ko atthoti paripucchanaparipañhākāradassanaṃ. Avivaṭañceva pāḷiyā atthaṃ padesantarapāḷidassanena āgamato vivaranti. Anuttānīkatañca yuttivibhāvanena uttānīkaronti. Kaṅkhaṭṭhāniyesu dhammesu saṃsayuppattiyā hetutāya gaṇṭhiṭṭhānabhūtesu pāḷipadesesu yāthāvato vinicchayadānena kaṅkhaṃ paṭivinodenti. Ettha ca 『『nātidūraṃ, nāccāsannaṃ, gamanāgamanasampanna』』nti ekaṃ aṅgaṃ, 『『divā appākiṇṇaṃ, rattiṃ appasaddaṃ appanigghosa』』nti ekaṃ, 『『appaḍaṃsamakasavātātapasarīsapasamphassa』』nti ekaṃ, 『『tasmiṃ kho pana senāsane viharantassa…pe… parikkhārā』』ti ekaṃ, 『『tasmiṃ kho pana senāsane therā…pe… kaṅkhaṃ paṭivinodentī』』ti ekaṃ. Evaṃ pañca aṅgāni veditabbāni.

Khuddakapalibodhavaṇṇanā

1. Khuddakapalibodhupacchede payojanaṃ parato āgamissati. Aggaḷaanuvātaparibhaṇḍadānādinā daḷhīkammaṃ vā. Tantacchedādīsu tunnakammaṃ vā kātabbaṃ.

Bhāvanāvidhānavaṇṇanā

我來翻譯這段巴利文： 53. 此名適合即此住所名適合修習。不太遠即因離乞食處半由旬以下不太遠。不太近即以後量因離乞食處五百弓不太近。因彼不太遠不太近性,及乞食處無危險等道性,往來適宜性故往來具足。日間因無大眾混雜故日少雜。此少字為無義如"少欲"等。夜因無人話聲故夜少聲。一切時因無人集會聲故少喧。無煩即無艱易。因戒等德堅固性為長老。多聞彼等即多聞經偈等。來傳彼等即以誦持及於師處善來而有來之傳教法。持法即持經阿毗達磨法。持律即持律。持綱要即持彼等法律綱要。于彼彼法遍問。以義遍問而審思考察。"大德,此如何此何義"為顯示遍問遍問相。未開顯及依法義顯示余處法以傳來開顯。未明顯以理趣顯示令明顯。于可疑處法因生疑惑性成結處法分以如實抉擇與令除疑。此中"不太遠不太近往來具足"為一支,"日少雜夜少聲少喧"為一,"少虻蚊風熱蛇蟲觸"為一,"于彼住所住等資具"為一,"于彼住所長老等除疑"為一。如是應知五支。 小障礙釋 54. 斷小障礙功用后當來。或以與門扇邊條遮圍等作堅。或於割繩等作縫補。 修習方法釋;

55.Sabbakammaṭṭhānavasenāti anukkamena niddisiyamānassa cattālīsavidhassa sabbassa kammaṭṭhānassa vasena. Piṇḍapātapaṭikkantenāti piṇḍapātaparibhogato paṭinivattena, piṇḍapātabhuttāvinā onītapattapāṇināti attho. Bhattasammadaṃ paṭivinodetvāti bhojananimittaṃ parissamaṃ vinodetvā. Āhāre hi āsayaṃ paviṭṭhamatte tassa āgantukatāya yebhuyyena siyā sarīrassa koci parissamo, taṃ vūpasametvā. Tasmiṃ hi avūpasante sarīrakhedena cittaṃ ekaggataṃ na labheyyāti. Pavivitteti janavivitte. Sukhanisinnenāti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya nisajjāya sukhanisinnena. Vuttañhetanti yaṃ 『『katāya vā』』tiādinā pathaviyā nimittaggahaṇaṃ idha vuccati, vuttaṃ hetaṃ porāṇaṭṭhakathāyaṃ.

Idāni taṃ aṭṭhakathāpāḷiṃ dassento 『『pathavīkasiṇaṃ uggaṇhanto』』tiādimāha. Tatthāyaṃ saṅkhepattho – pathavīkasiṇaṃ uggaṇhantoti uggahanimittabhāvena pathavīkasiṇaṃ gaṇhanto ādiyanto, uggahanimittabhūtaṃ pathavīkasiṇaṃ uppādentoti attho. Uppādanañcettha tathānimittassa upaṭṭhāpanaṃ daṭṭhabbaṃ. Pathaviyanti vakkhamānavisese pathavīmaṇḍale. Nimittaṃ gaṇhātīti tattha cakkhunā ādāsatale mukhanimittaṃ viya bhāvanāñāṇena vakkhamānavisesaṃ pathavīnimittaṃ gaṇhāti. 『『Pathaviya』』nti vatvāpi maṇḍalāpekkhāya napuṃsakaniddeso. Kateti vakkhamānavidhinā abhisaṅkhateti attho. Vā-saddo aniyamattho. Akateti pākatike khalamaṇḍalādike pathavīmaṇḍale. Sāntaketi saantake eva, saparicchede evāti attho. Sāvadhāraṇañhetaṃ vacanaṃ. Tathā hi tena nivattitaṃ dassetuṃ 『『no anantake』』ti vuttaṃ. Sakoṭiyetiādīnipi tasseva vevacanāni. Suppamatte vātiādīsu suppasarāvāni samappamāṇāni icchitāni. Keci pana vadanti 『『sarāvamattaṃ vidatthicaturaṅgulaṃ hoti, suppamattaṃ tato adhikappamāṇanti. Kittimaṃ kasiṇamaṇḍalaṃ heṭṭhimaparicchedena sarāvamattaṃ, uparimaparicchedena suppamattaṃ, na tato adho, uddhaṃ vāti parittappamāṇabhedasaṅgaṇhanatthaṃ 『suppamatte vā sarāvamatte vā』ti vutta』』nti. Yathāupaṭṭhite ārammaṇe ekaṅgulamattampi vaḍḍhitaṃ appamāṇamevāti vuttovāyamattho. Keci pana 『『chattamattampi kasiṇamaṇḍalaṃ kātabba』』nti vadanti.

Sotaṃ nimittaṃ suggahitaṃ karotīti so yogāvacaro taṃ pathavīmaṇḍalaṃ suggahitaṃ nimittaṃ karoti. Yadā cakkhuṃ ummīletvā oloketvā tattha nimittaṃ gahetvā nimmīletvā āvajjentassa ummīletvā olokitakkhaṇe viya upaṭṭhāti, tadā suggahitaṃ karoti nāma. Athettha satiṃ sūpaṭṭhitaṃ katvā abahigatena mānasena punappunaṃ sallakkhento sūpadhāritaṃ upadhāreti nāma. Evaṃ upadhāritaṃ pana naṃ punappunaṃ āvajjento manasi karonto tamevārabbha āsevanaṃ bhāvanaṃ bahulaṃ pavattento suvavatthitaṃ vavatthapeti nāma. Tasmiṃ ārammaṇeti evaṃ suggahitakaraṇādinā sammadeva upaṭṭhite tasmiṃ pathavīkasiṇasaññite ārammaṇe. Cittaṃ upanibandhatīti attano cittaṃ upacārajjhānaṃ upanetvā nibandhati aññārammaṇato vinivattaṃ karoti. Addhā imāyātiādi ānisaṃsadassāvitādassanaṃ.

我來 譯這段巴利文： 55.依一切業處即依次說示四十種一切業處。行乞食返即從乞食受用返回,為食乞食已放缽手義。除食倦即除因食生疲。因食入處時因其暫時性多有身疲,令彼寂。因彼不寂以身疲心不得一境性。遠離即離人。樂坐即結跏趺坐置正身以坐樂坐。因說此即此說"或已作"等地相取,因此說于古注。 今顯彼註文說"取地遍"等。此中略義 - 取地遍即取地遍為取相,生起地遍為取相義。此生起應知如是相現起。于地即將說差別地輪。取相即如鏡面取面相如是以修慧于將說差別取地相。說"于地"也依輪望中性詞尾。已作即將說方法已造作義。或字不定義。未作即自然打穀場等地輪。有邊即有邊界,有限義。此為限定語。如是以彼所遣顯示說"非無邊"。有際等為彼同義語。升量等升缽等同量為欲。有說"缽量為一掌四指,升量比彼大量。所造遍輪下限缽量,上限升量,不低高"為攝小量差別說"或升量或缽量"。如現起所緣增一指也為無量此義已說。有說"應作傘量遍輪"。 彼作善取相即彼瑜伽行者作彼地輪善取相。當睜眼觀取相已閉眼作意如睜眼觀時現起,名作善取。此善現念以不外行意一再省察名善持持。如是持彼一再作意作意緣彼數習修習多作名善安立。彼所緣即如是以作善取等善現彼名地遍所緣。繫心即系自心引近行定系離余所緣。實此等為顯示見功德。

Idāni yathādassitassa aṭṭhakathāpāṭhassa atthappakāsanena saddhiṃ bhāvanāvidhiṃ vibhāvetukāmo akate tāva nimittaggahaṇaṃ dassento 『『tattha yena atītabhavepī』』tiādimāha. Tattha tatthāti tasmiṃ aṭṭhakathāpāṭhe. Catukkapañcakajjhānānīti catukkapañcakanayavasena vadati. Puññavatoti bhāvanāmayapuññavato. Upanissayasampannassāti tādiseneva upanissayena samannāgatassa. Khalamaṇḍaleti maṇḍalākāre dhaññakaraṇaṭṭhāne. Taṃṭhānappamāṇamevāti olokitaṭṭhānappamāṇameva.

Avirādhetvāti avirajjhitvā vuttavidhinā eva. Nīlapītalohitaodātasambhedavasenāti nīlādivaṇṇāhi mattikāhi paccekaṃ, ekajjhañca saṃsaggavasena. Gaṅgāvaheti gaṅgāsote. Sīhaḷadīpe kira rāvaṇagaṅgā nāma nadī, tassā sotena chinnataṭaṭṭhāne mattikā aruṇavaṇṇā. Taṃ sandhāya vuttaṃ 『『gaṅgāvahe mattikāsadisāya aruṇavaṇṇāyā』』ti. Aruṇavaṇṇāya aruṇanibhāya, aruṇappabhāvaṇṇāyāti attho.

Evaṃ kasiṇadose dassetvā idāni kasiṇakaraṇādike sesākāre dassetuṃ 『『tañca kho』』tiādi vuttaṃ. Saṃhārimanti saṃharitabbaṃ gahetvā caraṇayoggaṃ. Tatraṭṭhakanti yatra kataṃ, tattheva tiṭṭhanakaṃ. Vuttappamāṇanti 『『suppamatte vā sarāvamatte vā』』ti vuttappamāṇaṃ. Vaṭṭanti maṇḍalasaṇṭhānaṃ. Parikammakāleti nimittuggahaṇāya bhāvanākāle. Etadevāti yaṃ vidatthicaturaṅgulavitthāraṃ, etadeva pamāṇaṃ sandhāya 『『suppamattaṃ vā sarāvamattaṃ vā』』ti vuttaṃ. Suppaṃ hi nātimahantaṃ, sarāvañca mahantaṃ cāṭipidhānappahonakanti samappamāṇaṃ hoti.

56.Tasmāti paricchedatthāya vuttattā. Evaṃ vuttapamāṇaṃ paricchedanti yathāvuttappamāṇaṃ vidatthicaturaṅgulavitthāraṃ paricchedaṃ katvā, evaṃ vuttappamāṇaṃ vā kasiṇamaṇḍalaṃ visabhāgavaṇṇena paricchedaṃ katvā. Rukkhapāṇikāti kucandanādirukkhapāṇikā aruṇavaṇṇassa visabhāgavaṇṇaṃ samuṭṭhapeti. Tasmā taṃ aggahetvāti vuttaṃ. Pakatirukkhapāṇikā pana pāsāṇapāṇikāgatikāva. Ninnunnataṭṭhānābhāvena bherītalasadisaṃ katvā. Tato dūrataretiādi yathāvuttato padesato, pīṭhato ca aññasmiṃ ādīnavadassanaṃ. Kasiṇadosāti hatthapāṇipadādayo idha kasiṇadosā.

Vuttanayenevāti 『『aḍḍhateyyahatthantare padese, vidatthicaturaṅgulapādake pīṭhe』』ti ca vuttavidhināva. Kāmesu ādīnavanti 『『kāmā nāmete aṭṭhikaṅkalūpamā nirassādaṭṭhena, tiṇukkūpamā anudahanaṭṭhena, aṅgārakāsūpamā mahābhitāpaṭṭhena, supinakūpamā ittarapaccupaṭṭhānaṭṭhena, yācitakūpamā tāvakālikaṭṭhena, rukkhaphalūpamā sabbaṅgapaccaṅgapalibhañjanaṭṭhena, asisūnūpamā adhikuṭṭanaṭṭhena, sattisūlūpamā vinivijjhanaṭṭhena, sappasirūpamā sapaṭibhayaṭṭhenā』』tiādinā (pāci. aṭṭha. 417; ma. ni. aṭṭha. 1.234) 『『appassādā kāmā bahudukkhā bahupāyāsā』』tiādinā (pāci. 417; ma. ni. 1.234;

我來翻譯這段巴利文： 今欲以顯示如所示註文義及修習方法,先顯示未作取相說"此中於過去有"等。其中此中即彼註文。四五禪即依四五法說。有福即有修習福。具近依即具如是近依。打穀場即輪形做谷處。彼處量即所觀處量。 不違即不錯如說方法。以青黃赤白雜即以青等色泥各別及一處雜。恒河流即恒河流。據說獅子洲有名羅婆那河(古錫蘭),其流切岸處泥為晨色。依此說"如恒河流泥晨色"。晨色即似晨,晨光色義。 如是顯示遍過今顯示造遍等余相說"彼實"等。可攜即可攜帶適合持行。住彼即於何處作,住彼處。如說量即如說"或升量或缽量"量。圓即輪形。作業時即取相修習時。此即一掌四指寬,依此量說"或升量或缽量"。因升不太大,缽大能蓋甕故同量。 56. 故即因說為限界。如是說量界即如所說量一掌四指寬作界,或如是說量遍輪以異色作界。木粉即庫旃檀等木粉生異於晨色。故說不取彼。但普通木粉如石粉。以無高下處如鼓面作。彼更遠等為顯示異於如說處及座之過。遍過即手掌足等此為遍過。 如說即如說"二肘半間處一掌四指足座"方法。欲過即"欲為骨聚喻無味義,草炬喻燒義,火坑喻大熱義,夢喻暫現義,借物喻暫時義,樹果喻碎一切支節義,刀砧喻斬義,矛槍喻刺義,蛇頭喻有怖義"等"欲少味多苦多惱"等。

2.42) 『『kāmasukhañca nāmetaṃ bahuparissayaṃ, sāsaṅkaṃ, sabhayaṃ, saṃkiliṭṭhaṃ, mīḷhaparibhogasadisaṃ, hīnaṃ, gammaṃ, pothujjanikaṃ, anariyaṃ, anatthasaṃhita』』ntiādinā ca anekākāravokāraṃ vatthukāmakilesakāmesu ādīnavaṃ dosaṃ paccavekkhitvā. Kāmanissaraṇeti kāmānaṃ nissaraṇabhūte, tehi vā nissaṭe. Aggamaggassa pādakabhāvena sabbadukkhasamatikkamassa upāyabhūte. Nekkhammeti jhāne. Jātābhilāsena sañjātacchandena. 『『Sammāsambuddho vata bhagavā aviparītadhammadesanattā, svākkhāto dhammo ekantaniyyānikattā, suppaṭipanno saṅgho yathānusiṭṭhaṃ paṭipajjanato』』ti evaṃ buddhadhammasaṅghaguṇānussaraṇena ratanattayavisayaṃ pītipāmojjaṃ janayitvā. Nekkhammaṃ paṭipajjati etāyāti nekkhammapaṭipadā, saupacārassa jhānassa, vipassanāya, maggassa, nibbānassa ca adhigamakāraṇanti attho. Pubbe pana paṭhamajjhānameva nekkhammanti vuttattā vuttāvasesā sabbepi nekkhammadhammā. Yathāha –

『『Pabbajjā paṭhamaṃ jhānaṃ, nibbānaṃ ca vipassanā;

Sabbepi kusalā dhammā, 『nekkhamma』nti pavuccare』』ti. (itivu. aṭṭha. 109);

Pavivekasukharasassāti cittavivekādivivekajassa sukharasassa. Evametehi pañcahi padehi 『『ānisaṃsadassāvī』』tiādīnaṃ padānaṃ attho dassitoti daṭṭhabbaṃ. Samena ākārenāti atiummīlanaatimandālocanāni vajjetvā nātiummīlananātimandālocanasaṅkhātena samena ālocanākārena. Nimittaṃ gaṇhantenāti pathavīkasiṇe cakkhunā gahitanimittaṃ manasā gaṇhantena. Bhāvetabbanti tathāpavattaṃ nimittaggahaṇaṃ vaḍḍhetabbaṃ āsevitabbaṃ bahulīkātabbaṃ.

Cakkhu kilamati atisukhumaṃ, atibhāsurañca rūpagataṃ upanijjhāyato viya. Ativibhūtaṃ hoti attano sabhāvāvibhāvato. Tathā ca vaṇṇato vā lakkhaṇato vā upatiṭṭheyya. Tena vuttaṃ 『『tenassa nimittaṃ nuppajjatī』』ti. Avibhūtaṃ hoti gajanimmīlanena pekkhantassa rūpagataṃ viya. Cittañca līnaṃ hoti dassane mandabyāpāratāya kosajjapātato. Tenāha 『『evampi nimittaṃ nuppajjatī』』ti. Ādāsatale mukhanimittadassinā viyāti yathā ādāsatale mukhanimittadassī puriso na tattha atigāḷhaṃ ummīlati, nāpi atimandaṃ, na ādāsatalassa vaṇṇaṃ paccavekkhati, nāpi lakkhaṇaṃ manasi karoti. Atha kho samena ākārena olokento attano mukhanimittameva passati, evameva ayampi pathavīkasiṇaṃ samena ākārena olokento nimittaggahaṇappasutoyeva hoti, tena vuttaṃ 『『samena ākārenā』』tiādi. Na vaṇṇo paccavekkhitabboti yo tattha pathavīkasiṇe aruṇavaṇṇo, so na cintetabbo. Cakkhuviññāṇena pana gahaṇaṃ na sakkā nivāretuṃ. Tenevettha 『『na oloketabbo』』ti avatvā paccavekkhaṇaggahaṇaṃ kataṃ. Na lakkhaṇaṃ manasi kātabbanti yaṃ tattha pathavīdhātuyā thaddhalakkhaṇaṃ, taṃ na manasi kātabbaṃ.

我來翻譯這段巴利文： 2.42. 欲樂名此多患,有著,有怖,染污,如食糞,下劣,卑賤,凡庸,非聖,無益等。如是觀察事欲煩惱欲種種過。于出欲即為欲出離,或離彼。以為上道基一切苦超越方便。出離即禪。生樂欲即生意樂。"世尊實正等覺因無倒法教,善說法因一向出離,善行僧因如教行"如是隨唸佛法僧功德生寶三境喜悅。行出離為出離行,為得具近行禪觀道涅槃因義。前說初禪為出離故餘一切出離法。如說: "出家初禪及.涅槃與觀慧.一切諸善法.說名為出離" 寂樂味即心遠離等遠離生樂味。如是此五句應知顯示"見功德"等句義。以正相即除太開太弱觀以不太開不太弱觀名正觀相。取相即于地遍以眼取相以意取。應修即如是轉取相應增應習應多作。 觀太細太明色如眼疲。因顯自性太明顯。如是從色或相現起。故說"彼不生相"。如睜眼觀色不明顯。心昧因見少作墮懈怠。故說"如是也不生相"。如鏡面見面相即如鏡面見面相人不太開亦不太弱,不觀鏡面色亦不作意相。然以正相觀唯見自面相,如是此也以正相觀唯致力取相,故說"以正相"等。不應觀色即彼地遍晨色不應思。但眼識取不能遮。故此不說"不應觀"而取觀察。不應作意相即彼地界堅相不應作意。

Disvā gahetabbattā 『『vaṇṇaṃ amuñcitvā』』ti vatvāpi vaṇṇavasenettha ābhogo na kātabbo, so pana vaṇṇo nissayagatiko kātabboti dassento āha 『『nissayasavaṇṇaṃ katvā』』ti. Nissayena samānākārasannissito so vaṇṇo tāya pathaviyā samānagatikaṃ katvā, vaṇṇena saheva 『『pathavī』』ti manasi kātabbanti attho. Ussadavasena paṇṇattidhammeti pathavīdhātuyā ussannabhāvena sattito adhikabhāvena sasambhārapathaviyaṃ 『『pathavī』』ti yo lokavohāro, tasmiṃ paṇṇattidhamme cittaṃ paṭṭhapetvā 『『pathavī, pathavī』』ti manasi kātabbaṃ. Yadi lokavohārena paṇṇattimatte cittaṃ ṭhapetabbaṃ, nāmantaravasenapi pathavī manasi kātabbā bhaveyyāti, hotu, ko dosoti dassento 『『mahī medinī』』tiādimāha. Tattha yamicchatīti yaṃ nāmaṃ vattuṃ icchati, taṃ vattabbaṃ. Tañca kho yadassa saññānukūlaṃhoti yaṃ nāmaṃ assa yogino pubbe tattha gahitasaññāvasena anukūlaṃ pacuratāya, paguṇatāya vā āgacchati, taṃ vattabbaṃ. Vattabbanti ca paṭhamasamannāhāre kassaci vacībhedopi hotīti katvā vuttaṃ, ācariyena vā vattabbataṃ sandhāya. Kiṃ vā bahunā, pākaṭabhāvoyevettha pamāṇanti dassetuṃ 『『apicā』』tiādi vuttaṃ. Kālena ummīletvā kālena nimmīletvāti kiñci kālaṃ cakkhuṃ ummīletvā nimittaggahaṇavasena pathavīmaṇḍalaṃ oloketvā puna kiñci kālaṃ cakkhuṃ nimmīletvā āvajjitabbaṃ. Yenākārena oloketvā gahitaṃ, tenākārena puna taṃ samannāharitabbaṃ.

我來 譯這段巴利文： 因見應取故說"不捨色"也於此不應依色作意,但彼色應作依止性顯示說"作依止俱色"。依止同相依附彼色以彼地同性作,與色一起應作意"地"義。多依施設法即依地界多性過於有情性于有資具地"地"為世俗語言,于彼施設法置心應作意"地地"。若依世俗語言應置心於施設,也應以異名作意地,且有何過顯示說"大地土地"等。其中所欲即欲說彼名應說。且彼若順彼想即彼瑜伽者因前于彼取想力順多習熟來應說。應說即初作意或有出聲說,或依師應說。何須多,唯明顯為量顯示說"複次"等。時開時閉即少時開眼依取相觀地輪,復少時閉眼應作意。以何相觀已取,以彼相復應注意彼。

57.Āpāthamāgacchatīti manodvārikajavanānaṃ gocarabhāvaṃ upagacchati. Tassa uggahanimittassa. Na tasmiṃ ṭhāne nisīditabbaṃ. Kasmā? Yadi uggahanimitte jātepi pathavīmaṇḍalaṃ oloketvā bhāveti, paṭibhāganimittuppatti na siyā. Samīpaṭṭhena ca na oloketuṃ na sakkā. Tena vuttaṃ 『『attano vasanaṭṭhānaṃ pavisitvā』』tiādi. Nissaddabhāvāya ekapaṭalikūpāhanāgahaṇaṃ, parissayavinodanatthaṃ kattaradaṇḍaggahaṇaṃ. Sace nassati, athānena bhāvetabbanti sambandho. Vakkhamānesu asappāyesu kenacideva asappāyena kāraṇabhūtena. Nimittaṃ ādāyāti yathājātaṃ uggahanimittaṃ gahetvā. Samannāharitabbanti āvajjitabbaṃ nimittanti adhippāyo, sammā vā anu anu āharitabbaṃ kammaṭṭhānanti attho. Takkāhataṃ vitakkāhatanti takkanato, savisesaṃ takkanato ca 『『takko, vitakko』』ti ca evaṃ laddhanāmena bhāvanācittasampayuttena sammāsaṅkappena āhananapariyāhananakiccena aparāparaṃ vattamānena kammaṭṭhānaṃ āhataṃ, pariyāhatañca kātabbaṃ, balappattavitakko manasikāro bahulaṃ pavattetabboti attho. Evaṃ karontassāti evaṃ kammaṭṭhānaṃ takkāhataṃ vitakkāhataṃ karontassa. Yathā bhāvanā pubbenāparaṃ visesaṃ āvahati, evaṃ anuyuñjantassa. Anukkamenāti bhāvanānukkamena. Yadā saddhādīni indriyāni suvisadāni tikkhāni pavattanti, tadā assaddhiyādīnaṃ dūrībhāvena sātisayathāmappattehi sattahi balehi laddhūpatthambhāni vitakkādīni kāmāvacarāneva jhānaṅgāni bahūni hutvā pātubhavanti. Tato eva tesaṃ ujuvipaccanīkabhūtā kāmacchandādayo saddhiṃ tadekaṭṭhehi pāpadhammehi vidūrī bhavanti, paṭibhāganimittuppattiyā saddhiṃ taṃ ārabbha upacārajjhānaṃ uppajjati. Tena vuttaṃ 『『nīvaraṇāni vikkhambhantī』』tiādi. Tattha sannisīdantīti sammadeva sīdanti, upasamantīti attho.

Imassāti paṭibhāganimittassa. Aṅgulipadapāṇipadādiko kasiṇadoso. Ādāsamaṇḍalūpamādīhi uggahanimittato paṭibhāganimittassa suparisuddhataṃ, saṇhasukhumatañca dasseti. Tañca kho paṭibhāganimittaṃ neva vaṇṇavantaṃ na saṇṭhānavantaṃ aparamatthasabhāvattā. Īdisanti vaṇṇasaṇṭhānavantaṃ. Tilakkhaṇabbhāhatanti uppādādilakkhaṇattayānupaviṭṭhaṃ, aniccatādilakkhaṇattayaṅkitaṃ vā. Yadi na panetaṃ tādisaṃ vaṇṇādivantaṃ, kathaṃ jhānassa ārammaṇabhāvoti āha 『『kevalañhī』』tiādi. Saññajanti bhāvanāsaññājanitaṃ, bhāvanāsaññāya sañjātamattaṃ. Na hi asabhāvassa kutoci samuṭṭhānaṃ atthi. Tenāha 『『upaṭṭhānākāramatta』』nti.

我來翻譯這段巴利文： 57. 現起即到意門速行境。彼取相的。不應坐彼處。為何?若生取相也觀地輪修習,不生似相。因近處也不能觀。故說"入自住處"等。為無聲取單層履,為除障礙取杖。若失,則彼應修為結合。于將說不宜以任一不宜為因。取相即取如生起取相。應注意即應作意相為意,或應善一再帶來業處義。尋擊伺擊即以尋,以殊勝尋而得名"尋,伺"如是與修習心相應正思惟以擊繞擊作用一再轉業處應作擊繞擊,應多轉得力伺作意義。如是作即如是作業處尋擊伺擊。如修習前後導致殊勝,如是修習。次第即以修習次第。當信等根明利轉時,以遠離不信等特勝力得七力支援尋等欲界禪支多而現起。因此彼等正對治欲貪等與彼一處惡法遠離,與生似相緣彼生近行禪。故說"鎮伏蓋"等。其中沉沒即善沉,寂止義。 此即似相。手指腳手掌等遍過。以鏡輪喻等顯示似相比取相極清凈柔細。且彼似相無色無形因無勝義性。如是即有色形。三相所擊即入生等三相,或印無常等三相。若此非如是有色等,如何為禪所緣說"唯"等。想生即修習想所生,由修習想生起。因無自性無有生起。故說"唯現起相"。

58.Vikkhambhitāneva sannisinnāva, na pana tadatthaṃ ussāho kātabboti adhippāyo. 『『Upacārasamādhinā』』ti vutte itaropi samādhi atthīti atthato āpannanti tampi dassetuṃ 『『duvidho hi samādhī』』tiādi āraddhaṃ. Dvīhākārehīti jhānadhammānaṃ paṭipakkhadūrībhāvo, thirabhāvappatti cāti imehi dvīhi kāraṇehi. Idāni tāni kāraṇāni avatthāmukhena dassetuṃ 『『upacārabhūmiyaṃ vā』』tiādi vuttaṃ. Upacārabhūmiyanti upacārāvatthāyaṃ. Yadipi tadā jhānaṅgāni paṭutarāni mahaggatabhāvappattāni na uppajjanti, tesaṃ pana paṭipakkhadhammānaṃ vikkhambhanena cittaṃ samādhiyati. Tenāha 『『nīvaraṇappahānena cittaṃ samāhitaṃ hotī』』ti. Paṭilābhabhūmiyanti jhānassa adhigamāvatthāyaṃ. Tadā hi appanāpattānaṃ jhānadhammānaṃ uppattiyā cittaṃ samādhiyati. Tenāha 『『aṅgapātubhāvenā』』ti. Cittaṃ samāhitaṃ hotīti sambandho.

Na thāmajātānīti na jātathāmāni, na bhāvanābalaṃ pattānīti attho. Cittanti jhānacittaṃ. Kevalampi rattiṃ kevalampi divasaṃ tiṭṭhatīti samāpattivelaṃ sandhāyāha. Upacārabhūmiyaṃ nimittavaḍḍhanaṃ yuttanti katvā vuttaṃ 『『nimittaṃ vaḍḍhetvā』』ti. Laddhaparihānīti laddhaupacārajjhānaparihāni. Nimitte avinassante tadārammaṇajhānampi aparihīnameva hoti, nimitte pana ārakkhābhāvena vinaṭṭhe laddhaṃ laddhaṃ jhānampi vinassati tadāyattavuttito. Tenāha 『『ārakkhamhī』』tiādi.

Sattasappāyavaṇṇanā

1. 『『Thāvarañca hotī』』ti vatvā yathā thāvaraṃ hoti, taṃ dassetuṃ 『『sati upaṭṭhāti, cittaṃ samādhiyatī』』ti vuttaṃ. Yathāladdhañhi nimittaṃ tattha satiṃ sūpaṭṭhitaṃ katvā ekaggataṃ vindantassa thiraṃ nāma hoti, surakkhitañca. Sati-ggahaṇena cettha sampajaññaṃ, samādhiggahaṇena vīriyañca saṅgahitaṃ hoti nānantariyabhāvato. Tatthāti tesu āvāsesu. Tīṇi tīṇīti ekekasmiṃ āvāse avutthaavutthaṭṭhāne vasananiyāmena tayo tayo divase vasitvā.

Uttarena vā dakkhiṇena vāti vuttaṃ gamanāgamane sūriyābhimukhabhāvanivāraṇatthanti. Sahassadhanuppamāṇaṃ diyaḍḍhakosaṃ.

Dvattiṃsa tiracchānakathāti rājakathādike (dī. ni. 1.17; ma. ni. 2.223; saṃ. ni. 5.1080; a. ni. 10.69; pāci. 508) sandhāyāha. Tā hi pāḷiyaṃ sarūpato anāgatāpi araññapabbatanadīdīpakathā iti-saddena saṅgahetvā saggamokkhānaṃ tiracchānabhāvato 『『dvattiṃsa tiracchānakathā』』ti vuttā. Dasakathāvatthunissitanti 『『appicchatā, santuṭṭhi, paviveko, asaṃsaggo, vīriyārambho, sīla, samādhi, paññā, vimutti, vimuttiñāṇadassana』』nti imāni appicchakathādīnaṃ vatthūni, tannissitaṃ bhassaṃ sappāyaṃ.

Atiracchānakathikoti natiracchānakathiko, tiracchānakathā vidhuraṃ dhammikaṃ kammaṭṭhānapaṭisaṃyuttameva kathaṃ kathetīti adhippāyo. Sīlādiguṇasampannoti sīlasamādhiādiguṇasampanno. Yo hi samādhikammaṭṭhāniko, samādhikammaṭṭhānassa vā pāraṃ patto, so imassa yogino sappāyo. Tenāha 『『yaṃ nissāyā』』tiādi. Kāyadaḷhībahuloti kāyassa santappanaposanappasuto. Yaṃ sandhāya vuttaṃ 『『yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharatī』』ti (dī. ni. 3.320; ma. ni. 1.186; a. ni.

我來翻譯這段巴利文： 58. 已鎮伏已沉沒,不應為彼作努力義。說"近行定"有其餘定由義得,為顯示彼說"二種定"等開始。二相即禪法對治遠離、得堅固性此二因。今為以位顯示彼因說"于近行地"等。近行地即近行位。雖爾時禪支銳利得大,彼對治法鎮伏心得定。故說"以斷蓋心得定"。得地即得禪位。爾時以生得定諸禪法心得定。故說"以現支"。心得定為結合。 非生力即非得力,非得修習力義。心即禪心。住整夜整日依等至時說。以近行地增相適合故說"增相"。得失即失得近行禪。相不失時緣彼禪也不失,相以無護而失時一再得禪也失因依彼轉。故說"于護"等。 七適宜釋 59. 說"且堅固"為顯示如何堅固說"念現起,心得定"。如所得相於彼善現念得一境性名堅固,善護。此中以念攝正知,以定攝精進因不間斷性。彼即彼等住處。三三即於一一住處未住未住處住限三三日。 或北或南說為遮往來向日。千弓量一半俱盧舍（約2公里）。 三十二畜生語即依王語等說。彼等雖未于聖典具說,包攝林山河島語等詞,因天解脫旁出故說"三十二畜生語"。依十語事即"少欲知足,遠離,不雜,發勤,戒,定,慧,解脫,解脫智見"此等少欲語等事,依彼言語適宜。 非畜生語者即非畜生語者,說異畜生語合法相應業處語義。具戒等德即具戒定等德。凡定業處者,或得定業處究竟者,彼適宜此瑜伽者。故說"依彼"等。多身堅即專注身堅養育。依彼說"食至腹滿而住樂臥樂息樂眠樂"。

5.206).

Bhojanaṃ yebhuyyena madhurambilarasavasena sattānaṃ upayogaṃ gacchati dadhiādīsu tathā dassanato. Kaṭukādirasā pana kevalaṃ abhisaṅkhārakā evāti āha 『『kassaci madhuraṃ, kassaci ambilaṃ sappāyaṃ hotī』』ti.

Yasmiṃ iriyāpathe ādhārabhūte, vattamāne vā, yasmiṃ vā iriyāpathe pavattamānassa. Nimittāsevanabahulassāti nimitte āsevanābahulassa paṭibhāganimitte visayabhūte bhāvanāmanasikāraṃ bahulaṃ āsevantassa, nimittassa vā gocarāsevanavasena āsevanābahulassa. Yena hi bhāventassa bhāvanāsevanā, tena gocarāsevanāpi icchitabbāti.

Dasavidhaappanākosallavaṇṇanā

60.Na hoti appanā. Yena vidhinā appanāyaṃ kusalo hoti, so dasavidho vidhi appanākosallaṃ, tannibbattaṃ vā ñāṇaṃ. Vatthuvisadakiriyatoti vatthūnaṃ visadabhāvakaraṇato appanākosallaṃ icchitabbanti sambandho. Evaṃ sesesupi.

1. Cittacetasikānaṃ hi pavattiṭṭhānabhāvato sarīraṃ, tappaṭibaddhāni cīvarādīni ca idha 『『vatthūnī』』ti adhippetāni. Tāni yathā cittassa sukhāvahāni honti, tathā karaṇaṃ tesaṃ visadabhāvakaraṇaṃ. Tena vuttaṃ 『『ajjhattikabāhirāna』』ntiādi. Sarīraṃ vāti vā-saddo aṭṭhānappayutto, sarīraṃ sedamalaggahitaṃ vā aññena vā avassutakiccena vibādhitanti adhippāyo. Senāsanaṃ vāti vā-saddena pattādīnampi saṅgaho daṭṭhabbo. Nanu cāyaṃ nayo khuddakapalibodhupacchedena saṅgahito, puna kasmā vuttoti? Saccaṃ saṅgahito, so ca kho bhāvanāya ārambhakāle. Idha pana āraddhakammaṭṭhānassa upacārajjhāne ṭhatvā appanāparivāsaṃ vasantassa kālantare jāte tathāpaṭipatti appanākosallāya vuttā. Avisade sati, visayabhūte vā. Kathaṃ bhāvanamanuyuñjantassa tāni visayo? Antarantarā pavattanakacittuppādavasenevaṃ vuttaṃ. Te hi cittuppādā cittekaggatāya aparisuddhabhāvāya saṃvattanti. Cittacetasikesu nissayādipaccayabhūtesu. Ñāṇampīti pi-saddo sampiṇḍane. Tena 『『na kevalaṃ taṃ vatthuyeva, atha kho tasmiṃ aparisuddhe ñāṇampi aparisuddhaṃ hotī』』ti dassitaṃ. Taṃsampayuttānaṃ pana aparisuddhatā avuttasiddhā, ñāṇassa ca visuṃ gahaṇaṃ appanāya bahukārattā. Tathā hi jhānaṃ 『『dandhābhiññaṃ, khippābhiñña』』nti ñāṇamukhena niddiṭṭhaṃ. Nissayanissayopi nissayotveva vuccatīti āha 『『dīpakapallikavaṭṭitelāni nissāyā』』ti. Ñāṇe avisade vipassanābhāvanā viya samādhibhāvanāpi paridubbalā hotīti dassetuṃ 『『aparisuddhena ñāṇenā』』tiādi vuttaṃ. Tattha kammaṭṭhānanti samathakammaṭṭhānaṃ āha. Vuḍḍhiṃ aṅgapātubhāvena, virūḷhiṃ guṇabhāvena, vepullaṃ sabbaso vasibhāvappattiyā veditabbaṃ. Visade panāti sukkapakkho, tassa vuttavipariyāyena attho veditabbo.

我來翻譯這段巴利文： 食物多以甜酸味為有情所用,于酪等如是見。苦等味唯作造作故說"于某甜,于某酸適宜"。 於何威儀為依止,或轉時,或於何威儀轉時。多習相即多習相於似相為境多習修習作意,或依相行處習多習。以何修習修習習,以彼行處習也欲。 十種安止善巧釋 60. 不生安止。以何方法于安止善巧,彼十種方法為安止善巧,或生彼智。由事清凈作即由事清凈作應求安止善巧為結合。如是于余也。 61. 因為身與依彼衣等為心心所轉起處此中意為"事"。彼如何為心生樂,如是作為彼清凈作。故說"內外"等。身或即或字不當處用,身為汗垢所取或以余流污作所害義。住處或即以或字應見缽等攝。此法豈非已攝於斷小障礙,何故復說?實已攝,但于修習開始時。此中已修業處住近行禪待安止住時後時生如是行為安止善巧說。不清凈時,或為境時。如何修習彼等為境?依間間生心轉說。彼等心轉為心一境性不清凈。於心心所為依等緣。智也即也字為積集。由此顯示"不唯彼事,且彼不清凈時智也不清凈"。但彼相應不清凈已成,智別取因安止多助。如是禪說"遲通速通"依智說。依止依止也說依止故說"依燈座芯油"。智不清凈時顯示如觀修習定修習也弱故說"以不清凈智"等。其中業處說止業處。應知增以現支,生以德轉,廣以一切得自在。清凈即白分,應依說相違知義。

62.Samabhāvakaraṇanti kiccato anūnādhikabhāvakaraṇaṃ. Yathāpaccayaṃ saddheyyavatthusmiṃ adhimokkhakiccassa paṭutarabhāvena, paññāya avisadatāya, vīriyādīnaṃ ca sithilatādinā saddhindriyaṃ balavaṃ hoti. Tenāha 『『itarāni mandānī』』ti. Tatoti tasmā saddhindriyassa balavabhāvato, itaresañca mandattā. Kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho, paggahova kiccaṃ, paggahakiccaṃ kātuṃ na sakkotīti sambandhitabbaṃ. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ, vikkhepapaṭipakkho. Yena vā sampayuttā avikkhittā honti, so avikkhepo. Rūpagataṃ viya cakkhunā yena yāthāvato visayasabhāvaṃ passati, taṃ dassanakiccaṃ kātuṃ na sakkoti balavatā saddhindriyena abhibhūtattā. Sahajātadhammesu hi indaṭṭhaṃ kārentānaṃ sahapavattamānānaṃ dhammānaṃ ekarasatāvaseneva atthasiddhi, na aññathā. Tasmāti vuttamevatthaṃ kāraṇabhāvena paccāmasati . Tanti saddhindriyaṃ. Dhammasabhāvapaccavekkhaṇenāti yassa saddheyyavatthuno uḷāratādiguṇe adhimuccanassa sātisayappavattiyā saddhindriyaṃ balavaṃ jātaṃ, tassa paccayapaccayuppannādivibhāgato yāthāvato vīmaṃsanena. Evañhi evaṃdhammatānayena sabhāvarasato pariggayhamāne savipphāro adhimokkho na hoti, 『『ayaṃ imesaṃ dhammānaṃ sabhāvo』』ti parijānanavasena paññābyāpārassa sātisayattā. Dhuriyadhammesu hi yathā saddhāya balavabhāve paññāya mandabhāvo hoti, evaṃ paññāya balavabhāve saddhāya mandabhāvo hotīti. Tena vuttaṃ 『『taṃ dhammasabhāvapaccavekkhaṇena hāpetabba』』nti.

Tathā amanasikārenāti yenākārena bhāvanamanuyuñjantassa saddhindriyaṃ balavaṃ hoti, tenākārena bhāvanāya ananuyuñjanatoti vuttaṃ hoti. Idha duvidhena saddhindriyassa balavabhāvo, attano vā paccayavisesato kiccuttariyena, vīriyādīnaṃ vā mandakiccatāya. Tattha paṭhamavikappe hāpanavidhi dassito, dutiyavikappe pana yathā manasi karoto vīriyādīnaṃ mandakiccatāya saddhindriyaṃ balavaṃ jātaṃ, tathā amanasikārena vīriyādīnaṃ paṭukiccabhāvāvahena manasikārena saddhindriyaṃ tehi samarasaṃ karontena hāpetabbaṃ. Iminā nayena sesindriyesupi hāpanavidhi veditabbo.

Vakkalittheravatthūti so hi āyasmā saddhādhimuttatāya katādhikāro satthu rūpakāyadassanappasuto eva hutvā viharanto satthārā 『『kiṃ te, vakkali, iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṃ passati, so maṃ passatī』』tiādinā (saṃ. ni.

我來翻譯這段巴利文： 62. 作平等即作用無多少。依緣于可信事勝解作用銳利,慧不清凈,精進等松弱故信根強。故說"其餘弱"。彼即彼信根強,其餘弱故。不令落懈怠分,舉攝俱生法為助力給予為舉攝,舉攝即作用,不能作舉攝作用為結合。近行立住或不捨為現起,散對治。或以何俱生無散,彼無散。如以眼於色,以何如實見境自性,彼不能作見作用因被強信根勝。俱生法中作主義諸法同轉依一味義成,不異。故即攝說義為因。彼即信根。觀察法自性即於何可信事由殊勝等德勝解殊勝轉信根生強,彼由緣所緣等分別如實觀察。如是以如是法性理由自味攝取時勝解不廣大,以"此為此等法自性"遍知慧用殊勝故。主要法中如信強慧弱,如是慧強信弱。故說"彼應以觀察法自性減"。 如是不作意即以何相修習信根強,不修習彼相為說。此中二種信根強,或自緣殊勝作用勝,或精進等作用弱。此中初分別顯示減方法,第二分別如作意精進等作用弱故信根生強,如是以不作意導致精進等作用銳以作意令信根與彼等同味減。以此理應知于余根也減方法。 婆迦利長老事即彼具壽由信勝解作已作唯專注見師色身住,為師"婆迦利,見此臭身何用?婆迦利,見法者見我"等。

3.87) ovaditvā kammaṭṭhāne niyojitopi taṃ ananuyuñjanto paṇāmito attānaṃ vinipātetuṃ papātaṭṭhānaṃ abhiruhi. Atha naṃ satthā yathānisinnova obhāsaṃ visajjento attānaṃ dassetvā –

『『Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha』』nti. (dha. pa. 381) –

Gāthaṃ vatvā 『『ehi vakkalī』』ti āha. So tena amateneva abhisitto haṭṭhatuṭṭho hutvā vipassanaṃ paṭṭhapesi. Saddhāya pana balavabhāvato vipassanāvīthiṃ na otari. Taṃ ñatvā bhagavā indriyasamataṃ paṭipādento kammaṭṭhānaṃ sodhetvā adāsi. So satthārā dinnanayena vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattaṃ pāpuṇi. Tena vuttaṃ 『『vakkalittheravatthu cettha nidassana』』nti.

Itarakiccabhedanti upaṭṭhānādikiccavisesaṃ. Passaddhādīti ādi-saddena samādhiupekkhāsambojjhaṅgānaṃ saṅgaho daṭṭhabbo. Hāpetabbanti yathā saddhindriyassa balavabhāvo dhammasabhāvapaccavekkhaṇena hāyati, evaṃ vīriyindriyassa adhimattatā passaddhiādibhāvanāya hāyati, samādhipakkhiyattā tassā. Tathā hi sā samādhindriyassa adhimattataṃ kosajjapātato rakkhantī vīriyādibhāvanā viya vīriyindriyassa adhimattataṃ uddhaccapātato rakkhantī ekaṃsato hāpeti. Tena vuttaṃ 『『passaddhādibhāvanāya hāpetabba』』nti.

Soṇattherassa vatthūti (mahāva. 243) sukumārassa soṇattherassa vatthu. So hi āyasmā satthu santike kammaṭṭhānaṃ gahetvā sītavane viharanto 『『mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kāyaṃ kilametvāpi samaṇadhammo kātabbo』』ti ṭhānacaṅkamameva adhiṭṭhāya padhānamanuyuñjanto pādatalesu phoṭesu uṭṭhitesupi vedanaṃ ajjhupekkhitvā daḷhaṃ vīriyaṃ karonto accāraddhavīriyatāya visesaṃ nibbattetuṃ nāsakkhi. Satthā tattha gantvā vīṇovādena ovaditvā vīriyasamatāyojanavidhiṃ dassento kammaṭṭhānaṃ sodhetvā gijjhakūṭaṃ gato. Theropi satthārā dinnanayena vīriyasamataṃ yojento vipassanaṃ ussukkāpetvā arahatte patiṭṭhāsi. Tena vuttaṃ 『『soṇattherassa vatthu dassetabba』』nti.

Sesesupīti satisamādhipaññindriyesupi. Ekassāti ekekassa. Sāmaññaniddesovāyaṃ daṭṭhabbo. Evaṃ pañcannaṃ indriyānaṃ paccekaṃ adhimattatāya pana hāpanavasena samataṃ dassetvā idāni tattha yesaṃ visesato asādhāraṇato, sādhāraṇato ca samatā icchitabbā, taṃ dassetuṃ 『『visesato panā』』tiādi vuttaṃ. Etthāti etesu pañcasu indriyesu. Samatanti saddhāpaññānaṃ aññamaññaṃ anūnānadhikabhāvaṃ. Tathā samādhivīriyānaṃ . Yathā hi saddhāpaññānaṃ visuṃ visuṃ dhuriyadhammabhūtānaṃ kiccato aññamaññānativattanaṃ visesato icchitabbameva, yato nesaṃ samadhuratāya appanā sampajjatīti, evaṃ samādhivīriyānaṃ kosajjauddhaccapakkhikānaṃ samarasatāya sati aññamaññūpatthambhanato sampayuttadhammānaṃ antadvayapātābhāvena sammadeva appanā ijjhati.

我來翻譯這段巴利文： 3.87. 教誡令修業處也不修習被逐欲自害上懸崖處。爾時師如坐放光顯自說- "比丘多喜悅.信佛陀教法.當證寂靜道.行寂樂滅處" 說偈已說"來婆迦利"。彼以彼甘露灌頂歡喜已開觀。因信強不入觀道。知彼世尊令根平等清凈給業處。彼依師所給方法精進觀以道次第證阿羅漢。故說"婆迦利長老事為此例"。 余作用差別即現起等作用殊勝。輕安等即以等字攝定舍覺支。應減即如信根強以觀察法自性減,如是精進根過度以修輕安等減,因彼屬定分。如是彼護定根過度不墮懈怠如修精進等一向護精進根過度不墮掉舉減。故說"以修輕安等應減"。 蘇那長老事即細軟蘇那長老事。彼具壽從師取業處住寒林思"我身細軟,不能唯樂得樂,疲勞身也應作沙門法"立定經行專精進足底起泡也舍受作堅精進因過精進不能生殊勝。師至彼以琵琶教誡顯示合精進平等方法清凈業處往耆阇崛山（王舍城郊外山名）。長老也依師所給方法合精進平等精進觀住阿羅漢。故說"應顯蘇那長老事"。 余也即于念定慧根也。一即一一。應見此為普通說。如是顯示五根各過度減平等已,今為顯示其中何等別不共共平等應求說"別"等。此中即此等五根中。平等即信慧互不多少。如是定精進。如信慧各為主要法作用互不超勝別應求,由此平等擔負成安止,如是定精進屬懈怠掉舉分同味時互支援由俱生法無落兩邊善成安止。

『『Balavasaddho hī』』tiādi nidassanavasena vuttaṃ. Tassattho – yo balavatiyā saddhāya samannāgato avisadañāṇo, so muddhappasanno hoti, na aveccappasanno. Tathā hi so avatthusmiṃ pasīdati seyyathāpi titthiyasāvakā. Kerāṭikapakkhanti sāṭheyyapakkhaṃ bhajati. Saddhāhīnāya paññāya atidhāvanto 『『deyyavatthupariccāgena vinā cittuppādamattenapi dānamayaṃ puññaṃ hotī』』tiādīni parikappeti hetupaṭirūpakehi vañcito. Evaṃbhūto pana sukkhatakkaviluttacitto paṇḍitānaṃ vacanaṃ nādiyati, saññattiṃ na gacchati. Tenāha 『『bhesajjasamuṭṭhito viya rogo atekiccho hotī』』ti. Yathā cettha saddhāpaññānaṃ aññamaññaviraho na atthāvaho anatthāvaho ca, evamidhāpi samādhivīriyānaṃ aññamaññaviraho na avikkhepāvaho vikkhepāvaho cāti veditabbaṃ. Kosajjaṃ abhibhavati, tena appanaṃ na pāpuṇātīti adhippāyo. Uddhaccaṃ abhibhavatīti etthāpi eseva nayo. Tadubhayanti taṃ saddhāpaññādvayaṃ, samādhivīriyadvayañca. Samaṃ kātabbanti samarasaṃ kātabbaṃ.

Samādhikammikassāti samathakammaṭṭhānikassa. Evanti evaṃ sante, saddhāya tesaṃ balavabhāve satīti attho. Saddahantoti 『『pathavī pathavī』』ti manasikaraṇamattena kathaṃ jhānuppattīti acintetvā 『『addhā sammāsambuddhena vuttavidhi ijjhissatī』』ti saddahanto saddhaṃ janento. Okappentoti ārammaṇaṃ anupavisitvā viya adhimuccanavasena okappento pakkhandanto. Ekaggatā balavatī vaṭṭati samādhipadhānattā jhānassa. Ubhinnanti samādhipaññānaṃ, samādhikammikassa samādhino adhimattatāpi icchitabbāti āha 『『samatāyapī』』ti, samabhāvenāpīti attho. Appanāti idhādhippetaappanā. Tathā hi 『『hotiyevā』』ti sāsaṅkaṃ vadati , lokuttarappanā pana tesaṃ samabhāveneva icchitā. Yathāha – 『『samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti (paṭi. ma. 2.1, 5).

Yadi visesato saddhāpaññānaṃ, samādhivīriyānañca samatā icchitā, kathaṃ satīti āha 『『sati pana sabbattha balavatī vaṭṭatī』』ti. Sabbatthāti līnuddhaccapakkhesu pañcasu indriyesu. Uddhaccapakkhiye gaṇhanto 『『saddhāvīriyapaññāna』』nti āha. Aññathāpīti ca gahetabbā siyā. Tathā hi 『『kosajjapakkhena samādhinā』』 icceva vuttaṃ, na 『『passaddhisamādhiupekkhāhī』』ti. Sā sati. Sabbesu rājakammesu niyutto sabbakammiko. Tena kāraṇena sabbattha icchitabbatthena. Āha aṭṭhakathāyaṃ. Sabbattha niyuttā sabbatthikā, sabbena vā līnuddhaccapakkhiyena bojjhaṅgaggahaṇena atthetabbā sabbatthiyā, sabbatthiyāva sabbatthikā. Cittanti kusalacittaṃ. Tassa hi sati paṭisaraṇaṃ parāyaṇaṃ appattassa pattiyā anadhigatassa adhigamāya. Tenāha 『『ārakkhapaccupaṭṭhānā』』tiādi.

63.Cittekaggatānimittassāti cittekaggatāya nimittassa, cittekaggatāsaṅkhātassa ca nimittassa. Cittassa hi samāhitākāraṃ sallakkhetvā samathanimittaṃ rakkhantoyeva kasiṇanimittaṃ rakkhati. Tasmā pathavīkasiṇādikassāti ādi-saddena na kevalaṃ paṭibhāganimittasseva, atha kho samathanimittassāpi gahaṇaṃ daṭṭhabbaṃ. Tanti rakkhaṇakosallaṃ. Idha appanākosallakathāyaṃ 『『nimittakosalla』』nti adhippetaṃ, karaṇabhāvanākosallānaṃ pageva siddhattāti adhippāyo.

我來翻譯這段巴利文： 說"因強信"等為顯示。其義-具強信無清凈慧者,為頂信非證信。如是彼于非處信如外道弟子。親詐欺分即親近虛偽分。以弱信慧過度"無舍施事唯以心生也有施福"等計度被似因所欺。如是者為干推度所奪心不受智者語,不得勸導。故說"如病起藥不可治"。如此信慧互離非有益有害,如是此中定精進互離非不散有散應知。勝懈怠,故不得安止義。勝掉舉於此也此理。彼二即彼信慧二,定精進二。應作平等即應作同味。 定業者即止業處者。如是即如是時,信彼等強時義。信即不思"地地"唯作意如何生禪而信"定佛所說方法將成"生信。勝解即入境如勝解方向。一境性強適合因禪以定為主。二即定慧,定業者定過度也應求故說"以平等也",以平等義。安止即此所欲安止。如是說"有"有疑,出世間安止則以彼等平等所欲。如說"修止觀雙運"。 若別求信慧定精進平等,如何念說"念於一切處強適合"。一切處即沉掉分五根。取掉舉分說"信精進慧"。其他也應取。如是說"以懈怠分定"唯,非"以輕安定舍"。彼念。委一切王事為司一切。以彼因一切處應求義。說于注。委一切為屬一切處,或以一切沉掉分覺支取應屬一切,屬一切即一切處。心即善心。彼以念為救護前進為未得得未證證。故說"護現起"等。 63. 心一境性相即心一境性相,名為心一境性相。念取心定相護止相即護遍相。故說地遍等以等字應見不唯取似相而且止相也。彼即護善巧。此中安止善巧說中"相善巧"為意,作修善巧已成義。;

64.Atisithilavīriyatādīhīti ādi-saddena pamodanasaṃvejanavipariyāye saṅgaṇhāti. Līnanti saṅkucitaṃ kosajjapakkhapatitaṃ. Cittanti bhāvanācittaṃ. Dhammavicayasambojjhaṅgādayo bhāvetīti ettha 『『tayo』』ti padaṃ ānetvā sambandhitabbaṃ. Yathā pana te bhāvetabbā, taṃ sayameva vakkhati.

Parittanti appakaṃ. Ujjāletukāmoti padīpetukāmo. Udakavātaṃ dadeyyāti udakamissaṃ vātaṃ upaneyya. Akāloti nakālo, ayuttakālo vā. Satiādidhammasāmaggisaṅkhātāya bodhiyā bujjhati etāyāti katvā, taṃsamaṅgino vā bujjhatīti bodhino yogino aṅganti bojjhaṅgo , pasattho, sundaro vā bojjhaṅgo sambojjhaṅgo . Kāyacittadarathavūpasamalakkhaṇā passaddhiyeva sambojjhaṅgo passaddhisambojjhaṅgo, tassa passaddhisambojjhaṅgassa. Samādhisambojjhaṅgādīsupi eseva nayo. Ayaṃ pana viseso – samādhissa tāva padatthalakkhaṇāni heṭṭhā āgatāneva. Upapattito ikkhatīti upekkhā. Sā panāyaṃ atthato tatramajjhattupekkhāva idha bojjhaṅgupekkhā veditabbā. Dusamuṭṭhāpayanti samuṭṭhāpetuṃ uppādetuṃ asakkuṇeyyaṃ. Dhammānaṃ, dhammesu vā vicayo dhammavicayo, paññāti attho. Vīrassa bhāvo, kammaṃ vā, vidhinā vā īretabbaṃ pavattetabbanti vīriyaṃ, ussāho. Pīṇeti kāyaṃ, cittaṃ ca santappetīti pīti.

Yaṃ yaṃ sakaṃ yathāsakaṃ, attano attanoti attho. Āhāravasenāti paccayavasena. Bhāvanāti uppādanā, vaḍḍhanā ca. Kusalākusalāti kosallasambhūtaṭṭhena kusalā, tappaṭipakkhato akusalā. Ye akusalā, te sāvajjā. Ye kusalā, te anavajjā. Akusalā hīnā, itare paṇītā. Kusalāpi vā hīnehi chandādīhi āraddhā hīnā, itare paṇītā. Kaṇhāti kāḷakā cittassa apabhassarabhāvakaraṇā, sukkāti odātā cittassa pabhassarabhāvakaraṇā. Kaṇhābhijātihetuto vā kaṇhā, sukkābhijātihetuto sukkā. Te eva sappaṭibhāgā. Kaṇhā hi ujuvipaccanīkatāya sukkehi sappaṭibhāgā. Tathā sukkāpi itarehi. Atha vā kaṇhā ca sukkā ca sappaṭibhāgā ca kaṇhasukkasappaṭibhāgā. Sukhā hi vedanā dukkhāya vedanāya sappaṭibhāgā, dukkhā ca vedanā sukhāya sappaṭibhāgāti. Anuppannassāti anibbattassa. Uppādāyāti uppādanatthāya. Uppannassāti nibbattassa. Bhiyyobhāvāyāti punappunabhāvāya. Vepullāyāti vipulabhāvāya. Bhāvanāyāti vaḍḍhiyā. Pāripūriyāti paripūraṇatthāya.

我來翻譯這段巴利文： 64. 過軟精進等即以等字攝喜悅警惕相反。沉即退縮落懈怠分。心即修習心。修擇法覺支等此中應加"三"字結合。如何修彼,彼自將說。 小即少。欲燃即欲點燃。給水風即近水混風。非時即非時,不適時。以覺即此覺故,或具彼者覺為覺者瑜伽支為覺支,殊勝美好覺支為正覺支。身心熱惱寂止相輕安即正覺支為輕安覺支,彼輕安覺支。定覺支等也此理。此差別-先定義相已前來。從生觀為舍。此以義即此中應知彼中舍即覺支舍。難生即不能生起。法擇,於法擇為擇法,慧義。勇狀態,或業,或以法應起轉為精進,勤。令喜身心為喜。 如自即自自,自己義。以食即以緣。修即生,增。善不善即從善巧生故善,對治彼不善。不善者有過,善者無過。不善下,余勝。或以下欲等開始善下,余勝。黑即黑令心不明,白即白令心明。或因黑生故黑,因白生故白。彼等即有對。黑以正相違故與白有對。如是白也與余。或黑與白與有對為黑白有對。樂受與苦受有對,苦受與樂受有對。未生即未起。為生即為生起。生即已起。為更有即為再再有。為廣即為廣大。修即增。為圓滿即為圓滿。

Tatthāti 『『atthi bhikkhave』』tiādinā dassitapāṭhe. Sabhāvasāmaññalakkhaṇapaṭivedhavasenāti ekajjhaṃ katvā gahaṇe anavajjasukhavipākādikassa visuṃ visuṃ pana phusanādikassa sabhāvalakkhaṇassa, aniccādikassa sāmaññalakkhaṇassa ca paṭivijjhanavasena. Pavattamanasikāroti kusalādīnaṃ taṃtaṃsabhāvalakkhaṇādikassa yāthāvato avabujjhanavasena uppannajavanacittuppādo. So hi aviparītamanasikāratāya 『『yonisomanasikāro』』ti vutto. Tadābhogatāya āvajjanāpi taggatikāva. Ruppanalakkhaṇādikampi idha sāmaññalakkhaṇeneva saṅgahitanti daṭṭhabbaṃ. Kusalakiriyāya ādiārambhavasena pavattavīriyaṃ dhitisabhāvatāya 『『dhātū』』ti vuttanti āha 『『ārambhadhātūti paṭhamavīriyaṃ vuccatī』』ti. Laddhāsevanaṃ vīriyaṃ balappattaṃ hutvā paṭipakkhaṃ vidhamatīti āha 『『kosajjato nikkhantattā tato balavatara』』nti. Adhimattādhimattatarānaṃ paṭipakkhadhammānaṃ vidhamanasamatthaṃ paṭupaṭutarādibhāvappattaṃ hotīti vuttaṃ 『『paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavatara』』nti. Tiṭṭhati pavattati etthāti ṭhāniyā, pītisambojjhaṅgassa ṭhāniyā pītisambojjhaṅgaṭṭhāniyā. Ṭhātabbo vā ṭhāniyo, pītisambojjhaṅgo ṭhāniyo etesūti pītisambojjhaṅgaṭṭhāniyā, aparāparaṃ vattamānā pītisambojjhaṅgasampayuttā dhammā. Yasmā pana tesu pītiyeva pītisambojjhaṅgassa visesakāraṇaṃ, tasmā vuttaṃ 『『pītiyā eva etaṃ nāma』』nti. Uppādakamanasikāroti yathā manasi karoto anuppanno pītisambojjhaṅgo uppajjati, uppanno ca vaḍḍhati, tathā pavattamanasikāro.

Paripucchakatāti pariyogāhetvā pucchakabhāvo. Pañcapi hi nikāye uggahetvā ācariye pariyupāsitvā tassa tassa atthaṃ paripucchantassa, te vā saha aṭṭhakathāya pariyogāhetvā yaṃ yaṃ tattha gaṇṭhiṭṭhānaṃ, taṃ taṃ 『『idaṃ, bhante, kathaṃ, imassa ko attho』』ti pucchantassa dhammavicayasambojjhaṅgo uppajjatīti. Vatthuvisadakiriyā indriyasamattapaṭipādanā saṅkhepato, vitthārato ca pakāsitā eva. Tattha pana samādhisaṃvattaniyabhāvena āgatā, idha paññāsaṃvattaniyabhāvena. Yadaggena hi samādhisaṃvattanikā, tadaggena paññāsaṃvattanikā samādhissa ñāṇapaccupaṭṭhānato. 『『Samāhito yathābhūtaṃ pajānātī』』ti (saṃ. ni. 4.99;

我來翻譯這段巴利文： 此中即"有諸比丘"等所示聖典。依通達自相共相即一起取無過樂報等,各別觸等自相,無常等共相通達。轉作意即于善等如實了知彼彼自相等生速行心。彼以不顛倒作意性說"如理作意"。緣彼性轉向也隨彼轉。破壞相等此中應見以共相攝。以善作初始轉精進以持性說"界"故說"發起界說初精進"。得習精進成力破對治故說"因出懈怠故彼更強"。能破極勝更勝對治法成銳更銳等故說"超越處處故彼更強"。住轉於此為住處,喜覺支住處為喜覺支住處。或應住為住,喜覺支住於此為喜覺支住處,次第轉喜覺支俱生法。因彼中喜為喜覺支殊勝因,故說"此為喜名"。生作意即如何作意未生喜覺支生,已生增,如是轉作意。 遍問即遍察問性。取五部依止師問彼彼義,或以注遍察于彼彼結處問"大德此如何,此何義"生擇法覺支。事清凈作令根平等略廣已說。此中以定資助來,此以慧資助。以一切定資助,以一切慧資助因定以智現起。"得定如實知"。;

5.1071) vuttaṃ. Duppaññapuggalaparivajjanā nāma duppaññānaṃ mandabuddhīnaṃ bhattanikkhittakākamaṃsanikkhittasunakhasadisānaṃ momūhapuggalānaṃ dūrato pariccajanā. Paññavantapuggalasevanā nāma paññāya katādhikārānaṃ saccapaṭiccasamuppādādīsu kusalānaṃ ariyānaṃ, vipassanākammikānaṃ vā mahāpaññānaṃ kālena kālaṃ upasaṅkamanaṃ. Gambhīrañāṇacariyapaccavekkhaṇāti gambhīrañāṇehi caritabbānaṃ khandhāyatanadhātādīnaṃ, saccapaccayākārādidīpanānaṃ vā suññatāpaṭisaṃyuttānaṃ suttantānaṃ paccavekkhaṇā. Tadadhimuttatāti paññādhimuttatā, paññāya ninnapoṇapabbhāratāti attho.

Apāyādīti ādi-saddena jātiādiṃ atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakañca dukkhaṃ saṅgaṇhāti. Vīriyāyattassa lokiyalokuttaravisesassa adhigamo eva ānisaṃso, tassa dassanasīlatā vīriyāyatta…pe… dassitā. Sapubbabhāgo nibbānagāmimaggo gamanavīthi gantabbā paṭipajjitabbā paṭipadāti katvā . Dāyakānaṃ mahapphalabhāvakaraṇena piṇḍāpacāyanatāti paccayadāyakānaṃ attani kārassa attano sammāpaṭipattiyā mahapphalakārabhāvassa karaṇena piṇḍassa bhikkhāya paṭipūjanā. Itarathāti āmisapūjāya. Kusītapuggalaparivajjanatāti alasānaṃ bhāvanāya nāmamattampi ajānantānaṃ kāyadaḷhībahulānaṃ yāvadatthaṃ bhuñjitvā seyyasukhādianuyuñjanakānaṃ tiracchānakathikānaṃ puggalānaṃ dūrato pariccajanā. Āraddhavīriyapuggalasevanatāti 『『divasaṃ caṅkamena nisajjāyā』』tiādinā (vibha. 519; a. ni. 3.16) bhāvanārambhavasena āraddhavīriyānaṃ daḷhaparakkamānaṃ puggalānaṃ kālena kālaṃ upasaṅkamanā. Sammappadhānapaccavekkhaṇatāti catubbidhasammappadhānānubhāvassa paccavekkhaṇatā. Tadadhimuttatāti tasmiṃ vīriyasambojjhaṅge adhimutti sabbiriyāpathesu ninnapoṇapabbhāratā. Ettha ca thinamiddhavinodanakusītapuggalaparivajjanaāraddhavīriyapuggalasevanatadadhimuttatā paṭipakkhavidhamanapaccayūpasaṃhāravasena, apāyādibhayapaccavekkhaṇādayo samuttejanavasena vīriyasambojjhaṅgassa uppādakā daṭṭhabbā.

Buddhādīsu pasādasinehābhāvena thusakharahadayā lūkhapuggalā, tabbipariyāyena siniddhapuggalā veditabbā. Buddhādīnaṃ guṇaparidīpanā sampasādanīyasuttādayo (dī. ni. 3.141 ādayo) pasādanīyasuttantā. Imehi ākārehīti yathāvuttehi kusalādīnaṃ sabhāvasāmaññalakkhaṇapaṭivijjhanādiākārehi ceva paripucchakatādiākārehi ca. Ete dhammeti ete kusalādīsu yonisomanasikārādike ceva dhammatthaññutādike ca.

我來翻譯這段巴利文： 5.1071. 說。遠離劣慧人者即遠離劣慧鈍智如置食烏肉置犬同愚癡人。親近有慧人者即于慧已作勝解于諦緣起等善巧聖者,或觀行者大慧時時親近。觀察深智行者即觀察以深智所行蘊處界等,或顯示諦緣起等空相應經。彼勝解者即慧勝解,向慧傾向趣向義。 惡趣等即以等字攝生等於過去輪迴根本苦,未來輪迴根本苦,現在尋求食根本苦。精進所繫世出世殊勝證得即功德,彼見性為精進所繫...等顯示。有前分涅槃道去道應去應行道故。以令施者大果作尊重缽即以自正行令施資具者于自作大果性作尊重乞食。其他即資具供養。遠離懈怠人即遠離懶惰于修習不知名者多身堅食到飽從事樂臥等說畜生話人。親近發精進人即以"晝經行坐"等修習開始發勤精進人時時親近。觀察正勤即觀察四種正勤威力。彼勝解即彼精進覺支勝解一切威儀向傾向趣向。此中除昏睡遠離懈怠人親近發精進人彼勝解以破對治引近緣,觀察惡趣等怖以鼓勵應見生精進覺支。 由無佛等凈信潤性粗硬心為粗人,相反為潤人應知。顯示佛等德為凈信經如勝信經等。以此等相即如前說善等通達自相共相等相及遍問等相。此等法即此于善等如理作意等及知法義等。

65.Accāraddhavīriyatādīhīti ativiya paggahitavīriyatādīhi. Ādi-saddena saṃvejanapamodanādiṃ saṅgaṇhāti. Uddhatanti samādhiādīnaṃ mandatāya avūpasantaṃ. Duvūpasamayanti vūpasametuṃ samādhātuṃ asakkuṇeyyaṃ.

Taṃākāraṃ sallakkhetvāti yenākārena assa yogino passaddhi samādhi upekkhāti ime passaddhiādayo dhammā pubbe yathārahaṃ tasmiṃ tasmiṃ kāle uppannapubbā, taṃ cittataṃsampayuttadhammānaṃ passaddhākāraṃ, samāhitākāraṃ, ajjhupekkhitākārañca upalakkhetvā upadhāretvā. Tīsupi padesūti 『『atthi, bhikkhave, kāyappassaddhī』』tiādinā āgatesu tīsupi vākyesu, tehi vā pakāsitesu tīsu dhammakoṭṭhāsesu. Yathāsamāhitākāraṃ sallakkhetvā gayhamāno samatho eva samathanimittanti āha 『『samathanimittanti ca samathassevetamadhivacana』』nti. Nānārammaṇe paribbhamanena vividhaṃ aggaṃ etassāti byaggo, vikkhepo. Tathā hi so anavaṭṭhānaraso, bhantatāpaccupaṭṭhāno ca vutto. Ekaggatābhāvato byaggapaṭipakkhoti abyaggo, samādhi. So eva nimittanti pubbe viya vattabbaṃ. Tenāha 『『avikkhepaṭṭhena ca tasseva abyagganimittanti adhivacana』』nti.

Sarīrāvatthaṃ ñatvā mattaso paribhutto paṇītāhāro kāyalahutādīnaṃ samuṭṭhāpanena passaddhiyā paccayo hoti, tathā utusappāyaṃ, iriyāpathasappāyañca sevitaṃ, payogo ca kāyiko pavattitoti āha 『『paṇītabhojanasevanatā』』tiādi. Payogasamatādīnaṃ abhāvena sadarathakāyacittā puggalā sāraddhapuggalā. Vuttavipariyāyena passaddhakāyā puggalā veditabbā.

Nirassādassāti bhāvanassādarahitassa. Bhāvanā hi vīthipaṭipannā pubbenāparaṃ visesavatī pavattamānā cittassa assādaṃ upasamasukhaṃ āvahati, tadabhāvato nirassādaṃ cittaṃ hoti. Saddhāsaṃvegavasenāti saddhāvasena, saṃvegavasena ca. Sampahaṃsanatāti sammadeva pahaṃsanatā saṃvejanapubbakapasāduppādanena bhāvanā cittassa tosanā. Sammāpavattassāti līnuddhaccavirahena, samathavīthipaṭipattiyā ca samaṃ, savisesañca pavattiyā sammadeva pavattassa bhāvanācittassa. Ajjhupekkhanatāti paggahaniggahasampahaṃsanesu abyāvaṭatā. Jhānavimokkhapaccavekkhaṇatāti paṭhamādīni jhānāni paccanīkadhammehi suṭṭhu vimuttatādinā teyeva vimokkhā tesaṃ 『『evaṃ bhāvanā, evaṃ samāpajjanā, evaṃ adhiṭṭhānaṃ, evaṃ vuṭṭhānaṃ, evaṃ saṃkileso, evaṃ vodāna』』nti pati pati avekkhaṇā.

Sattamajjhattatāti sattesu piyaṭṭhāniyesupi gahaṭṭhapabbajitesu majjhattākāro ajjhupekkhanā. Saṅkhāramajjhattatāti ajjhattikesu cakkhādīsu, bāhiresu pattacīvarādīsu majjhattākāro ajjhupekkhanā. Sattasaṅkhārānaṃ mamāyanaṃ sattasaṅkhārakelāyanaṃ. Imehākārehīti imehi yathāvuttehi kāyacittānaṃ passaddhākārasallakkhaṇādiākārehi ceva sappāyāhārasevanādiākārehi ca. Ete dhammeti ete passaddhiādidhamme.

我來翻譯這段巴利文： 65. 過勤精進等即極度策勵精進等。以等字攝警惕喜悅等。掉舉即以定等弱不寂止。難寂止即不能寂止得定。 觀察彼相即此瑜伽者輕安定舍此等輕安等法先時于彼彼時如應已生,觀察憶持彼心及俱生法輕安相,定相,舍相。於三處即"諸比丘有身輕安"等來三語,或彼顯示三法聚。觀察如已定相取止即止相故說"止相為止同義語"。散於種境為散亂,掉舉。如是說彼相無住為味,動轉為現起。因無一境性散亂對治為不散亂,定。彼即相如前應說。故說"以不亂義彼即無散相為同義語"。 知身狀況適量食用勝食以生身輕等為輕安緣,如是受用宜時節,宜威儀,轉身加行故說"受用勝食"等。由無加行平等等有熱惱身心人為熱惱人。由說相反應知輕安身人。 無喜悅即無修習喜悅。修習隨道先後有殊勝轉令心喜悅寂止樂,無彼故心無喜悅。以信警惕即以信以警惕。喜悅即善喜悅以警惕前起信生令心喜悅修習。正轉即由離沉掉,止道行故同殊勝轉正轉修習心。舍即于策抑喜悅不作為。觀察禪解脫即初等禪由善離對治法等即解脫彼等"如是修習,如是入定,如是決意,如是出,如是染,如是凈"各別觀察。 有情舍即于有情可愛處在家出家舍相觀察。行舍即于內眼等外缽衣等舍相觀察。親愛有情行為親近有情行。以此等相即此如說觀察身心輕安相等相及受用宜食等相。此等法即此等輕安等法。

66.Paññāpayogamandatāyāti paññābyāpārassa appabhāvena. Yathā hi dānasīlāni alobhādosappadhānāni , evaṃ bhāvanā amohappadhānā visesato appanāvahā. Tattha yadā paññā na balavatī hoti, tadā bhāvanācittassa anabhisaṅkhato viya āhāro purisassa abhiruciṃ na janeti, tena taṃ nirassādaṃ hoti. Yadā ca bhāvanā pubbenāparaṃ visesāvahā na hoti sammadeva avīthipaṭipattiyā, tadā upasamasukhassa alābhena cittaṃ nirassādaṃ hoti. Tadubhayaṃ sandhāyāha 『『paññāpayogamandatāyā』』tiādi. Nanti cittaṃ. Jātijarābyādhimaraṇāni yathārahaṃ sugatiyaṃ, duggatiyañca hontīti tadaññameva pañcavidhabandhanādikhuppipāsādiaññamaññavibādhanādihetukaṃ apāyadukkhaṃ daṭṭhabbaṃ. Tayidaṃ sabbaṃ tesaṃ tesaṃ sattānaṃ paccuppannabhavanissitaṃ gahitanti atīte, anāgate ca kāle vaṭṭamūlakadukkhāni visuṃ gahitāni. Ye pana sattā āhārūpajīvino, tattha ca uṭṭhānaphalūpajīvino, tesaṃ aññehi asādhāraṇaṃ jīvitadukkhaṃ aṭṭhamaṃ saṃvegavatthu vuttanti daṭṭhabbaṃ.

Assāti cittassa. Alīnantiādīsu kosajjapakkhiyānaṃ dhammānaṃ anadhimattatāya alīnaṃ. Uddhaccapakkhikānaṃ dhammānaṃ anadhimattatāya anuddhataṃ. Paññāpayogasampattiyā, upasamasukhādhigamena ca anirassādaṃ. Pubbenāparaṃ savisesaṃ tato eva ārammaṇe samappavattaṃ, samathavīthipaṭipannañca. Tattha alīnatāya paggahe, anuddhatatāya niggahe, anirassādatāya sampahaṃsane na byāpāraṃ āpajjati. Alīnānuddhatatāya hi ārammaṇe samappavattaṃ anirassādatāya samathavīthipaṭipannaṃ. Samappavattiyā vā alīnaṃ anuddhataṃ, samathavīthipaṭipattiyā anirassādanti daṭṭhabbaṃ.

Nekkhammapaṭipadanti jhānapaṭipattiṃ. Samādhiadhimuttatāti samādhinibbattane jhānādhigame yuttappayuttatā. Sā pana yasmā samādhiṃ garuṃ katvā tattha ninnapoṇapabbhārabhāvena pavattiyā hoti, tasmā 『『samādhigarū』』tiādi vuttaṃ.

1. Paṭiladdhe nimittasmiṃ evaṃ hi sampādayato appanākosallaṃ imaṃ appanā sampavattatīti sambandho. Sāti appanā. Hitvā hīti hi-saddo hetuattho. Yasmā ṭhānametaṃ na vijjati, tasmā cittappavattiākāraṃ bhāvanācittassa līnuddhatādivasena pavattiākāraṃ sallakkhayaṃ upadhārento. Samataṃ vīriyasseva vīriyassa samādhinā samarasataṃyeva yojayetha. Kathaṃ pana yojayethāti āha 『『īsakampī』』tiādi. Tattha layanti līnabhāvaṃ, saṅkocanti attho. Yantanti gacchantaṃ , paggaṇhetheva samabhāvāyāti adhippāyo. Tenāha 『『accāraddhaṃ nisedhetvā samameva pavattaye』』ti. Kathaṃ pana samameva pavattayeti āha 『『reṇumhī』』tiādi. Yathāti reṇuādīsu yathā madhukarādīnaṃ pavatti upamābhāvena aṭṭhakathāyaṃ sammavaṇṇitā, evaṃ līnuddhatabhāvehi mocayitvā vīriyasamatāyojanena nimittābhimukhaṃ mānasaṃ paṭipādaye paṭibhāganimittābhimukhaṃ bhāvanācittaṃ sampādeyyāti attho.

Nimittābhimukhapaṭipādanavaṇṇanā

我來翻譯這段巴利文： 66. 以慧作用弱即以慧行少。如施戒以無貪無嗔為主,如是修習以無癡為主特別引生安止。此中慧不強時,修習心如食未調適不生人喜,故彼無喜悅。當修習不引生先後殊勝由不正道行時,因不得寂止樂心無喜悅。說"以慧作用弱"等攝彼二。彼即心。生老病死如應于善趣惡趣有故應見餘五縛等飢渴等互害等因惡趣苦。此一切取彼彼有情依現有故別取過去未來輪迴根本苦。諸食養生有情且依起果養生,彼不共余活命苦應見說第八警惕事。 彼即心。不沉等中以懈怠分法不過度故不沉。以掉舉分法不過度故不掉。以慧作用成就得寂止樂故不無喜悅。先後殊勝由彼于境正轉入止道。此中以不沉于策勵,不掉于制御,不無喜悅于喜悅不作為。以不沉不掉于境正轉,以不無喜悅入止道。或以正轉不沉不掉,以入止道不無喜悅應見。 出離道即禪修。定勝解即于生定證禪勤修。彼因定為重向傾趣入而轉故說"以定為重"等。 67. 得相如是修習安止善巧此安止轉此結合。彼即安止。舍即因字為因義。因此事不有故觀察心轉相修習心以沉掉等轉相。應合精進同等精進定同味。如何合說"些微"等。此中沉即沉狀態,退縮義。行即去,策勵同等義。故說"止過勤令同轉"。如何令同轉說"塵"等。如即如塵等中如注善說蜂等轉為譬喻,如是以離沉掉狀態合精進平等令心向相令修習心向似相義。 向相釋

68.Tatrāti tasmiṃ 『『reṇumhī』』tiādinā vuttagāthādvaye. Atthadīpanā upamūpameyyatthavibhāvanā. Achekoti akusalo. Pakkhandoti dhāvituṃ āraddho. Vikasanakkhaṇeyeva sarasaṃ kusumaparāgaṃ hoti, pacchā vātādīhi paripatati, virasaṃ vā hoti. Tasmā nivattane reṇu khīyatīti āha 『『khīṇe reṇumhi sampāpuṇātī』』ti. Puppharāsinti rukkhasākhāsu nissitaṃ pupphasañcayaṃ.

Sallakattaantevāsikesūti sallakattaācariyassa antevāsikesu. Udakathālagateti udakathāliyaṃ ṭhapite. Satthakammanti sirāvedhanādisatthakammaṃ. Phusitumpi uppalapattanti sambandho. Samenāti purimakā viya garuṃ, mandañca payogaṃ akatvā samappamāṇena payogena. Tatthāti uppalapatte. Pariyodātasippoti suvisuddhasippo nipphannasippo.

Makkaṭakasuttanti lūtasuttaṃ. Niyāmako nāvāsārathī. Laṅkāranti kilañjādimayaṃ nāvākaṭasārakaṃ. Telena achaḍḍento nāḷiṃ pūretīti sarāvādigatena telena achaḍḍento sukhumacchiddakaṃ telanāḷiṃ pūreti. Evamevāti yathā te ādito vuttamadhukarasallakattaantevāsisuttākaḍḍhakaniyāmakatelapūrakā vegena payogaṃ karonti, evameva yo bhikkhu 『『sīghaṃ appanaṃ pāpuṇissāmī』』ti gāḷhaṃ vīriyaṃ karoti, yo majjhe vuttamadhukarādayo viya vīriyaṃ na karoti, ime dvepi vīriyasamatābhāvena appanaṃ pāpuṇituṃ na sakkonti. Yo pana avasāne vuttamadhukarādayo viya samappayogo, ayaṃ appanaṃ pāpuṇituṃ sakkoti vīriyasamatāyogatoti upamāsaṃsandanaṃ veditabbaṃ. Tena vuttaṃ 『『eko bhikkhū』』tiādi. Līnaṃ bhāvanācittanti adhippāyo.

Paṭhamajjhānakathāvaṇṇanā

我來翻譯這段巴利文： 68. 此中即彼"塵"等所說二偈。義釋即譬喻所喻義顯示。不巧即不善。跳躍即開始奔跑。正開時有蜜香花粉,后為風等散落,或無味。故退時塵盡說"塵盡時達"。花堆即依樹枝花聚。 于外科醫弟子即外科醫師弟子。置水缽即置於水缽。刀工即開脈等刀工。觸蓮葉也結合。以平等即不如前者重輕作為以平等量作為。彼中即蓮葉。清凈技即善清凈技成就技。 蜘蛛絲即蛛絲。舵手即船師。遮板即以席等作船遮板。不灑油灌注管即不灑碗等油灌細孔油管。如是即如彼初說蜜蜂外科弟子引線舵手注油者急作為,如是比丘"將速得安止"作強精進,如中說蜜蜂等不作精進,此二以無精進平等不能得安止。如后說蜜蜂等平等作為,此能得安止因合精進平等應知譬喻相合。故說"一比丘"等。沉修習心義。 初禪說釋;

69.Evanti vuttappakārena. Vīriyasamatāyojanavasena vīthipaṭipannaṃ bhāvanāmānasaṃ paṭibhāganimitteyeva ṭhapanavasena nimittābhimukhaṃ paṭipādayato assa yogino. Ijjhissatīti samijjhissati, uppajjissatīti attho. Anuyogavasenāti bhāvanāvasena. Sesānīti sesāni tīṇi, cattāri vā. Pakaticittehīti pākatikehi kāmāvacaracittehi. Balava…pe… cittekaggatāni bhāvanābalena paṭutarasabhāvappattiyā. Parikammattāti paṭisaṅkhārakattā. Yadi āsannattā upacāratā, gotrabhuno eva upacārasamaññā siyāti āha 『『samīpacārittā vā』』ti. Anaccāsannopi hi nātidūrapavattī samīpacārī nāma hoti. Appanaṃ upecca carantīti upacārāni. Ito pubbe parikammānanti nānāvajjanavīthiyaṃ parikammānaṃ. Etthāti etesu parikammupacārānulomasaññitesu. Sabbantimanti tatiyaṃ, catutthaṃ vā. Parittagottābhibhavanatoti parittassa gottassa abhibhavanato. Gaṃtāyatīti hi gottaṃ, 『『paritta』』nti pavattamānaṃ abhidhānaṃ, buddhiñca ekaṃsikavisayatāya rakkhatīti parittagottaṃ. Yathā hi buddhi ārammaṇabhūtena atthena vinā na pavattati, evaṃ abhidhānaṃ abhidheyyabhūtena. Tasmā so tāni tāyati rakkhatīti vuccati. Taṃ pana mahaggatānuttaravidhuraṃ kāmataṇhāya gocarabhūtaṃ kāmāvacaradhammānaṃ āveṇikarūpaṃ daṭṭhabbaṃ. Mahaggatagottepi iminā nayena attho veditabbo. Bhāvanatoti uppādanato.

Avisesena sabbesaṃ sabbā samaññāti paṭhamanayo gahitaggahaṇaṃ hotīti āha 『『aggahitaggahaṇenā』』tiādi. Nānāvajjanaparikammameva parikammanti adhippāyena 『『paṭhamaṃ vā upacāra』』ntiādi vuttaṃ. Catutthaṃ appanācittaṃ, pañcamaṃ vā appanācittaṃ pubbe vuttanayena sace catutthaṃ gotrabhu hotīti attho. Pañcamaṃ vāti vā-saddo aniyame. Svāyaṃ aniyamo iminā kāraṇenāti dassetuṃ 『『tañca kho khippābhiññadandhābhiññavasenā』』ti vuttaṃ. Tattha khippābhiññassa catutthaṃ appeti, dandhābhiññassa pañcamaṃ. Kasmā pana catutthaṃ, pañcamaṃ vā appeti, na tato paranti āha 『『tato paraṃ javanaṃ patatī』』ti. Tato pañcamato paraṃ chaṭṭhaṃ, sattamañca javanaṃ patantaṃ viya hoti parikkhīṇajavattāti adhippāyo.

Yathā aladdhāsevanaṃ paṭhamajavanaṃ dubbalattā gotrabhuṃ na uppādeti, laddhāsevanaṃ pana balavabhāvato dutiyaṃ, tatiyaṃ vā gotrabhuṃ uppādeti, evaṃ laddhāsevanatāya balavabhāvato chaṭṭhaṃ, sattamampi appetīti therassa adhippāyo. Tenāha 『『tasmā chaṭṭhepi sattamepi appanā hotī』』ti. Tanti therassa vacanaṃ. Suttasuttānulomaācariyavādehi anupatthambhitattā vuttaṃ 『『attanomatimatta』』nti. 『『Purimā purimā kusalā dhammā』』ti (paṭṭhā. 1.

我來翻譯這段巴利文： 69. 如是即如說方式。以合精進平等入道修習心以住立似相方式令向相此瑜伽者。將成即將成就,將生義。以修習即以修習。余即餘三或四。平常心即平常欲界心。強...等一境性以修習力成更銳利性。因準備即因預備。若因近為近分,須轉向者獨有近分名故說"或近行性"。雖不太近不太遠轉亦名近行。近行即近入行。此前準備即種種轉向道準備。此即此等準備近分順應名。最後即第三或第四。超越小種姓即超越小種姓。保護者為種姓,"小"稱名及覺以一向境性護為小種姓。如覺無所緣義不轉,如是名無所詮。故說彼護彼。彼應見大無上相違欲愛境欲界法獨特相。大種姓也應以此理知義。由修即由生。 總一切一切共名即初理已取故說"無取取"等。種種轉向準備即準備意趣說"初或近分"等。第四安止心,或第五安止心前說理若第四須轉向義。或第五即或字不定。此不定以此因顯示說"速解遲解故"。此中速解第四入定,遲解第五。何故第四或第五入定,不此後說"后速行墮"。此第五后第六第七速行如墮因儘速行性義。 如未得習第一速行弱故不生須轉向,得習強性故第二第三生須轉向,如是得習強性故第六第七也入定為長老意。故說"故第六第七也入定"。彼即長老語。因經經順應師說無支援說"唯自意"。"前前善法"。

1.12) pana suttapadamakāraṇaṃ āsevanapaccayalābhassa balavabhāve anekantikattā. Tathā hi aladdhāsevanāpi paṭhamacetanā diṭṭhadhammavedanīyā hoti, laddhāsevanā dutiyacetanā yāva chaṭṭhacetanā aparāpariyavedanīyā. Catutthapañcamesuyevātiādi vuttassevatthassa yuttidassanamukhena nigamanatthaṃ vuttaṃ. Tattha yadi chaṭṭhasattamaṃ javanaṃ patitaṃ nāma hoti parikkhīṇajavattā, kathaṃ sattamajavanacetanā upapajjavedanīyā, ānantariyā ca hotīti? Nāyaṃ viseso āsevanapaccayalābhena balappattiyā. Kiñcarahi kiriyāvatthāvisesato. Kiriyāvatthā hi ārambhamajjhapariyosānavasena tividhā. Tattha ca pariyosānāvatthāya sanniṭṭhāpakacetanābhāvena upapajjavedanīyāditā hoti, na balavabhāvenāti daṭṭhabbaṃ. Paṭisandhiyā anantarapaccayabhāvino vipākasantānassa anantarapaccayabhāvena tathā abhisaṅkhatattāti ca vadanti. Tasmā chaṭṭhasattamānaṃ papātābhimukhatāya parikkhīṇajavatā na sakkā nivāretuṃ. Tathā hi 『『yathā hi puriso』』tiādi vuttaṃ.

Sāca pana appanā. Addhānaparicchedoti kālaparicchedo. So panettha sattasu ṭhānesu katthaci aparimāṇacittakkhaṇatāya, katthaci atiittarakhaṇatāya natthīti vutto. Na hettha sampuṇṇajavanavīthi addhā labbhati. Tenevāha 『『ettha maggānantaraphala』』ntiādi. Sesaṭṭhānesūti paṭhamappanā, lokiyābhiññā, maggakkhaṇo, nirodhā vuṭṭhahantassa phalakkhaṇoti etesu catūsu ṭhānesu.

Ettāvatāti ettakena bhāvanākkamena esa yogāvacaro paṭhamaṃ jhānaṃ upasampajja viharati. Evaṃ viharatā ca anena tadeva paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇanti sambandho.

我來翻譯這段巴利文： 1.12. 然經句非因得習緣強性不定故。如是未得習初思亦為現法受,得習第二思乃至第六思為後後受。唯第四第五等為顯示說義理門結論義說。此中若第六第七速行名墮因儘速行性,如何第七速行思為生受及無間？非此差別以得習緣成力。復何作業位差別。作業位以初中后為三。此中后位以決意思性為生受等,非以強性應見。說相續生為無間緣異熟相續為無間緣如是造作。故第六第七向墮儘速行性不能遮。如是說"如人"等。 彼入定。時限即時節限。此中七處於某處無量心剎那性,于某處極短剎那性故說無。此中不得完整速行道為時。故說"此中道無間果"等。余處即初入定,世間神通,道剎那,從滅起果剎那此四處。 如此即以如是修習次第此瑜伽行者成就初禪而住。如是住此證得彼初禪地遍結合。

70.Tatthāti tasmiṃ jhānapāṭhe. Viviccitvāti visuṃ hutvā. Tenāha 『『vinā hutvā apakkamitvā』』ti, pajahanavasena apasakkitvāti attho. Vivicceva kāmehīti ettha 『『viviccā』』ti iminā vivecanaṃ jhānakkhaṇe kāmānaṃ abhāvamattaṃ vuttaṃ. 『『Viviccevā』』ti pana iminā ekaṃsato kāmānaṃ vivecetabbatādīpanena tappaṭipakkhatā jhānassa, kāmavivekassa ca jhānādhigamūpāyatā dassitā hotīti imamatthaṃ dassetuṃ 『『paṭhamaṃ jhāna』』ntiādiṃ vatvā tamevatthaṃ pākaṭataraṃ kātuṃ 『『katha』』ntiādi vuttaṃ. 『『Andhakāre sati padīpobhāso viyā』』ti etena yathā padīpobhāsābhāvena rattiyaṃ andhakārābhibhavo, evaṃ jhānābhāvena sattasantatiyaṃ kāmābhibhavoti dasseti.

Etanti pubbapadeyeva avadhāraṇavacanaṃ. Na kho pana evaṃ daṭṭhabbaṃ 『『kāmehi evā』』ti avadhāraṇassa akatattā. Nissaranti niggacchanti etena, ettha vāti nissaraṇaṃ. Ke niggacchanti? Kāmā, tesaṃ kāmānaṃ nissaraṇaṃ pahānaṃ tannissaraṇaṃ, tato. Kathaṃ pana samāne vikkhambhane kāmānamevetaṃ nissaraṇaṃ, na byāpādādīnanti codanaṃ yuttito, āgamato ca sodhetuṃ 『『kāmadhātū』』tiādi vuttaṃ. Tattha kāmadhātusamatikkamanatoti sakalassapi kāmabhavassa samatikkamapaṭipadābhāvato. Tena imassa jhānassa kāmapariññābhāvamāha. Kāmarāgapaṭipakkhatoti vakkhamānavibhāgassa kilesakāmassa paccatthikabhāvato. Tena yathā mettā byāpādassa, karuṇā vihiṃsāya, evamidaṃ jhānaṃ kāmarāgassa ujuvipaccanīkabhūtanti dasseti. Evamattano pavattiyā, vipākappavattiyā ca kāmarāgato, kāmadhātuto ca vinivattasabhāvattā idaṃ jhānaṃ visesato kāmānameva nissaraṇaṃ. Svāyamattho pāṭhagato evāti āha 『『yathāhā』』tiādi. Kāmañcetamatthaṃ dīpetuṃ purimapadeyeva avadhāraṇaṃ gahitaṃ, uttarapadepi pana taṃ gahetabbameva tathā atthasambhavatoti dassetuṃ 『『uttarapadepī』』tiādi vuttaṃ. Itoti kāmacchandato. Esa niyamo. Sādhāraṇavacanenāti avisesavacanena. Tadaṅgavikkhambhanasamucchedappaṭipassaddhinissaraṇavivekā tadaṅgavivekādayo. Cittakāyaupadhivivekā cittavivekādayo. Tayo eva idha jhānakathāyaṃ daṭṭhabbā samucchedavivekādīnaṃ asambhavato.

Niddeseti mahāniddese (mahāni. 1, 7). Tattha hi 『『uddānato dve kāmā – vatthukāmā kilesakāmā cā』』ti uddisitvā 『『tattha katame vatthukāmā? Manāpiyā rūpā…pe… manāpiyā phoṭṭhabbā』』tiādinā vatthukāmā niddiṭṭhā. Te pana kāmīyantīti kāmāti veditabbā. Tatthevāti niddese eva. Vibhaṅgeti jhānavibhaṅge (vibha. 564). Patthanākārena pavatto dubbalo lobho chandanaṭṭhena chando, tato balavā rañjanaṭṭhena rāgo, tatopi balavataro bahalarāgo chandarāgo. Nimittānubyañjanāni saṅkappeti etenāti saṅkappo, tathāpavatto lobho, tato balavā rañjanaṭṭhena rāgo, saṅkappanavaseneva pavatto tatopi balavataro saṅkapparāgoti. Svāyaṃ pabhedo ekasseva lobhassa pavattiākāravasena, avatthābhedavasena ca veditabbo yathā 『『vaccho dammo balībaddo』』ti. Ime kilesakāmā. Kāmentīti kāmā, kāmenti etehīti vā.

我來翻譯這段巴利文： 70. 此中即此禪句。離即分離。故說"分開遠離",以斷離義。即離諸欲中"離"以此說離於禪剎那欲無性。"即離"以此一向顯示應離欲等顯示此禪對治,離欲為證禪方便故為顯此義說"初禪"等后說"如何"等為更明此義。"如暗中燈光"以此顯示如無燈光夜為暗覆,如是無禪有情相續為欲覆。 此即前句限定語。不應如是見"唯諸欲"因不作限定。出離即出去由此於此為出離。何者出去?諸欲,彼等諸欲出離斷為彼出離,從彼。云何同鎮伏唯此為諸欲出離非嗔等難以理教凈說"欲界"等。此中超越欲界即超越一切欲有道性。以此說此禪知欲性。對治欲貪即將說分別煩惱欲敵對性。以此顯示如慈對嗔,悲對害,如是此禪為欲貪直接相違。如是以自轉及異熟轉離欲貪慾界性故此禪特別為諸欲出離。此義為本文故說"如說"等。雖取前句限定顯此義,后句亦應取彼因有如是義故說"於後句"等。此即離欲欲。此決定。共說即不別說。斷分鎮伏斷息滅出離離為斷分離等。心身依離為心離等。此禪說中應見三種因無斷離等。 釋即大釋。彼中以略說"二欲-事欲煩惱欲"后以"何為事欲?可意色...可意觸"等釋事欲。彼應知為欲因欲求。彼中即唯釋中。分別即禪分別。以求狀弱貪以欲性為欲,彼強以染性為染,彼更強厚染為欲染。以此思相好為尋,如是轉貪,彼強以染性為染,唯以思轉更強為尋染。此分別應知一貪轉相及位差別如"犢馴牛力牛"。此等煩惱欲。欲求為欲,或以此欲求。

Evañhi satīti evaṃ ubhayesampi kāmānaṃ saṅgahe sati. Vatthukāmehipīti 『『vatthukāmehi viviccevā』』tipi attho yujjatīti evaṃ yujjamānatthantarasamuccayattho pi-saddo, na kilesakāmasamuccayattho. Kasmā? Imasmiṃ atthe kilesakāmehi vivekassa dutiyapadena vuttattā. Tenāti vatthukāmavivekena. Kāyaviveko vutto hoti puttadārādipariggahavivekadīpanato. Purimenāti kāyavivekena. Etthāti 『『vivicceva kāmehi, vivicca akusalehi dhammehī』』ti etasmiṃ padadvaye, ito vā niddhārite vivekadvaye. Akusala-saddena yadipi kilesakāmā, sabbākusalāpi vā gahitā, sabbathā pana kilesakāmehi viveko vuttoti āha 『『dutiyena kilesakāmehi vivekavacanato』』ti. Dutiyenāti ca cittavivekenāti attho. Etesanti yathāvuttānaṃ dvinnaṃ padānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Taṇhādisaṃkilesānaṃ vatthuno pahānaṃ saṃkilesavatthuppahānaṃ. Lolabhāvo nāma tattha tattha rūpādīsu taṇhuppādo, tassa hetu vatthukāmā eva veditabbā. Bālabhāvo avijjā, duccintitacintitādi vā, tassa ayonisomanasikāro, sabbepi vā akusalā dhammā hetu. Kāmaguṇādhigamahetupi pāṇātipātādiasuddhapayogo hotīti tabbivekena payogasuddhi vibhāvitā. Taṇhāsaṃkilesasodhanena, vivaṭṭūpanissayasaṃvaḍḍhanena ca ajjhāsayavisodhanaṃ āsayaposanaṃ. Kāmesūti niddhāraṇe bhummaṃ.

Anekabhedoti kāmāsavakāmarāgasaṃyojanādivasena, rūpataṇhādivasena ca anekappabhedo. Kāmacchandoyevāti kāmasabhāvoyeva chando, na kattukamyatāchando, nāpi kusalacchandoti adhippāyo. Jhānapaṭipakkhatoti jhānassa paṭipakkhabhāvato taṃhetu tannimittaṃ visuṃ vutto. Akusalabhāvasāmaññena aggahetvā visuṃ sarūpena gahito. Yadi kilesakāmova purimapade vutto, kathaṃ bahuvacananti āha 『『anekabhedato』』tiādi.

Aññesampi diṭṭhimānaahirikānottappādīnaṃ, taṃsahitaphassādīnañca. Upari vuccamānāni jhānaṅgāni uparijhānaṅgāni, tesaṃ attano paccanīkānaṃ paṭipakkhabhāvadassanato tappaccanīkanīvaraṇavacanaṃ. Nīvaraṇāni hi jhānaṅgapaccanīkāni tesaṃ pavattinivāraṇato. Samādhi kāmacchandassapaṭipakkho rāgappaṇidhiyā ujuvipaccanīkabhāvato, nānārammaṇehi palobhitassa paribbhamantassa cittassa samādhānato ca. Pīti byāpādassa paṭipakkhā pāmojjena samānayogakkhemattā. Vitakko thinamiddhassa paṭipakkho yoniso saṅkappanavasena savipphārapavattito. Sukhaṃ avūpasamānutāpasabhāvassa uddhaccakukkuccassa paṭipakkhaṃ vūpasantasītalasabhāvattā. Vicāro vicikicchāya paṭipakkho ārammaṇe anumajjanavasena paññāpaṭirūpasabhāvattā. Mahākaccānattherena desitaṃ piṭakānaṃ saṃvaṇṇanā peṭakaṃ, tasmiṃ peṭake.

Pañcakāmaguṇabhedavisayassāti rūpādipañcakāmaguṇavisesavisayassa. Āghātavatthubhedādivisayānanti byāpādavivekavacanena 『『anatthaṃ me acarī』』ti (dī. ni. 3.340; a. ni.

我來翻譯這段巴利文： 如是有即如是攝二種欲時。以事欲即"即離事欲"義相應故如是相應義別攝義也字,非煩惱欲攝義。何故?此義以第二句說離煩惱欲故。以彼即以離事欲。說身離因顯離子妻等執著。以前即以身離。此中即"即離諸欲,離不善法"此二句,或此確定二離。雖以不善字攝煩惱欲或一切不善,一切說離煩惱欲故說"以第二說離煩惱欲"。以第二即以心離義。此等即如說二句,此為所有格顯限定。染污事斷即斷愛等染污事。貪慾性即彼彼色等生愛,應知唯事欲為彼因。愚性為無明或惡思等,彼為非理作意或一切不善法為因。欲境得因亦有殺生等不凈行故顯示以離彼行清凈。以凈愛染,以長養趣向依止而凈意樂養心。諸欲即所格位。 種種分即以欲漏欲貪結等,以色愛等種種分。唯欲欲即欲性慾非欲作欲亦非善欲義。對治禪即為禪對治性由彼因彼緣別說。不以不善性共相取而以自相別取。若唯煩惱欲說前句云何複數說"以種種分"等。 其他見慢無慚無愧等及俱彼觸等。上說禪支為上禪支,由顯彼對治自對治故說彼對治蓋。蓋為禪支對治由遮彼轉。定為欲欲對治由直接相違染著及攝伏種種境貪慾流轉心。喜為嗔恚對治由歡喜同安穩性。尋為昏睡對治由如理思惟廣大轉。樂為掉悔對治由寂止清涼性。伺為疑對治由於境磨擦如慧相。大迦旃延長老說藏註釋為藏論,于彼藏論。 五欲分境即色等五欲特別境。害處分等境即以離嗔恚語"行無益於我"等;

9.29; vibha. 960) ādiāghātavatthubhedavisayassa dosassa, mohādhikehi thinamiddhādīhi vivekavacanena paṭicchādanavasena dukkhādipubbantādibhedavisayassa mohassa vikkhambhanaviveko vutto. Kāmarāgabyāpādatadekaṭṭhathinamiddhādivikkhambhakañcetaṃ sabbākusalapaṭipakkhasabhāvattā. Sabbakusalānaṃ tena sabhāvena sabbākusalappahāyakaṃ hoti, hontampi kāmarāgādivikkhambhanasabhāvameva hoti taṃsabhāvattāti avisesetvā nīvaraṇākusalamūlādīnaṃ 『『vikkhambhanaviveko vutto hotī』』ti āha.

我來翻譯這段巴利文： 9.29. 等害處分境嗔,以離昏沉睡眠等多癡語以遮蔽方式苦等前際等分境癡說鎮伏離。此鎮伏欲貪嗔及同分昏沉睡眠等因一切不善對治性。以彼性斷一切不善為一切善,雖有亦為欲貪等鎮伏性因彼性故不別說蓋不善根等說"說鎮伏離"。 provided by EasyChat

1. Yathāpaccayaṃ pavattamānānaṃ sabhāvadhammānaṃ natthi kāci vasavattitāti vasavattibhāvanivāraṇatthaṃ 『『vitakkanaṃ vitakko』』ti vuttaṃ. Tayidaṃ 『『vitakkanaṃ īdisamida』』nti ārammaṇassa parikappananti āha 『『ūhananti vuttaṃ hotī』』ti. Yasmā cittaṃ vitakkabalena ārammaṇaṃ abhiniruḷhaṃ viya hoti, tasmā so ārammaṇābhiniropanalakkhaṇo vutto. Yathā hi koci rājavallabhaṃ, taṃsambandhinaṃ mittaṃ vā nissāya rājagehaṃ ārohati anupavisati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati. Yadi evaṃ, kathaṃ avitakkaṃ cittaṃ ārammaṇaṃ ārohatīti? Vitakkabaleneva. Yathā hi so puriso paricayena tena vināpi nirāsaṅko rājagehaṃ pavisati, evaṃ paricayena vitakkena vināpi avitakkaṃ cittaṃ ārammaṇaṃ ārohati. Paricayenāti ca santāne pavattavitakkabhāvanāsaṅkhātena paricayena. Vitakkassa hi santāne abhiṇhaṃ pavattassa vasena cittassa ārammaṇābhiruhaṇaṃ ciraparicitaṃ. Tena taṃ kadāci vitakkena vināpi tattha pavattateva. Yathā taṃ ñāṇasahitaṃ hutvā sammasanavasena ciraparicitaṃ kadāci ñāṇavirahitampi sammasanavasena pavattati, yathā vā kilesasahitaṃ hutvā pavattaṃ sabbaso kilesarahitampi paricayena kilesavāsanāvasena pavattati, evaṃsampadamidaṃ daṭṭhabbaṃ. Ādito, abhimukhaṃ vā hananaṃ āhananaṃ. Parito, parivattetvā vā āhananaṃ pariyāhananaṃ. 『『Rūpaṃ rūpaṃ, pathavī pathavī』』ti ākoṭentassa viya pavatti 『『āhananaṃ, pariyāhanana』』nti ca veditabbaṃ. Ānayanaṃ cittassa ārammaṇe upanayanaṃ, ākaḍḍhanaṃ vā.

Anusañcaraṇaṃ anuparibbhamanaṃ. Svāyaṃ viseso santānamhi labbhamāno eva santāne pākaṭo hotīti daṭṭhabbo. Sesesupi eseva nayo. Anumajjanaṃ ārammaṇe cittassa anumasanaṃ, parimajjananti attho. Tathā hi vicāro 『『parimajjanahattho viya, sañcaraṇahattho viyā』』ti ca vutto. Tatthāti ārammaṇe. Sahajātānaṃ anuyojanaṃ ārammaṇe anuvicāraṇasaṅkhātaanumajjanavaseneva veditabbaṃ. Anuppabandhanaṃ ārammaṇe cittassa avicchinnassa viya pavatti. Tathā hi so 『『anusandhānatā』』ti (dha. sa. 8) niddiṭṭho. Teneva ca 『『ghaṇḍānuravo viya, paribbhamanaṃ viyā』』ti ca vutto.

Katthacīti paṭhamajjhāne, parittacittuppādesu ca. Vicārato oḷārikaṭṭhena, vicārasseva ca pubbaṅgamaṭṭhena anuravato oḷāriko, tassa ca pubbaṅgamo ghaṇḍābhighāto viya vitakko. Yathā hi ghaṇḍābhighāto paṭhamābhinipāto hoti, evaṃ ārammaṇābhimukhaniropanaṭṭhena vitakko cetaso paṭhamābhinipāto hoti. Abhighāta-ggahaṇena cettha abhighātajo saddo gahitoti veditabbo. Vipphāravāti vicalanayutto saparipphando. Paribbhamanaṃ viya parissayābhāvavīmaṃsanatthaṃ. Anuppabandhena pavattiyanti upacāre vā appanāyaṃ vā santānena pavattiyaṃ. Tattha hi vitakko niccalo hutvā ārammaṇaṃ anupavisitvā viya pavattati, na paṭhamābhinipāte. Pākaṭo hotīti vitakkassa viseso abhiniropanākāro oḷārikattā paṭhamajjhāne pākaṭo hoti, tadabhāvato pañcakanaye dutiyajjhāne vicārassa viseso anumajjanākāro pākaṭo hoti.

我來翻譯這段巴利文： 71. 如緣轉現實法無任何自在故為遮遣自在性說"尋為尋求"。彼即"如是尋求此"為境構想故說"即思考"。因心以尋力如升境故說彼相為引導境。如有人依王親近者或彼親友登入王宮，如是依尋心登境。若如是，云何無尋心登境？以尋力。如彼人熟習無彼亦無畏入王宮，如是以熟習無尋亦無尋心登境。熟習即相續轉尋脩名熟習。以尋相續數轉力心登境久熟。以彼彼時無尋亦轉彼。如彼俱智以思惟力久熟時或離智亦以思惟力轉，或如俱煩惱轉一切離煩惱亦以熟習由煩惱習氣力轉，如是應見此圓滿。初或向打擊為前打。遍或轉打為遍打。應知如"色色，地地"如敲擊轉為"打擊，遍打"。引導即引導心於境，或牽引。 隨行即遍轉。此差別唯于相續得於相續明顯應見。余亦此理。隨磨即隨觸心於境，即遍磨義。如是伺說為"如遍磨手，如遍行手"。彼中即于境。俱生引導應以境隨尋名隨磨知。隨系即心於境如無間轉。如是彼說為"隨系性"。以彼說"如鐘餘音，如遍轉"。 某處即初禪及小心生。以粗于伺，以前行於伺粗于餘音，如鐘擊為彼前行如尋。如鐘擊為初打擊，如是以向境引導性尋為心初打擊。此中以打擊取應知取打擊生聲。震動即俱動具震。如遍轉為察無危險。隨系轉即于近分或安止相續轉。彼中尋如不動入境轉，非初打擊。明顯即尋差別引導相以粗性于初禪明顯，因無彼五分法第二禪伺差別隨磨相明顯。

Vālaṇḍupakaṃ eḷakalomādīhi katacumbaṭakaṃ. Uppīḷanahatthoti piṇḍassa uppīḷanahattho. Tasseva ito cito ca sañcaraṇahattho. Maṇḍalanti kaṃsabhājanādīsu kiñci maṇḍalaṃ vaṭṭalekhaṃ karontassa. Yathā pupphaphalasākhādiavayavavinimutto avijjamānopi rukkho 『『sapuppho saphalo』』ti voharīyati, evaṃ vitakkādiaṅgavinimuttaṃ avijjamānampi jhānaṃ 『『savitakkaṃ savicāra』』nti voharīyatīti dassetuṃ 『『rukkho viyā』』tiādi vuttaṃ. Jhānabhāvanāya puggalavasena desetabbattā 『『idha bhikkhu vivicceva kāmehī』』tiādinā puggalādhiṭṭhānena jhānāni uddiṭṭhānīti. Yadipi vibhaṅge puggalādhiṭṭhānā desanā katā, attho pana tatrāpi vibhaṅgepi yathā idha 『『iminā ca vitakkenā』』tiādinā dhammavasena vutto, evameva daṭṭhabbo, paramatthato puggalasseva abhāvatoti adhippāyo. Attho…pe… daṭṭhabbo jhānasamaṅgino vitakkavicārasamaṅgitādassanena, jhānasseva ca savitakkasavicāratāya vuttattāti evaṃ vā ettha attho daṭṭhabbo.

Vivekāti vivekā hetubhūtāti viveka-saddassa bhāvasādhanataṃ sandhāyāha. Viveketi kattusādhanataṃ, kammasādhanataṃ vā. 『『Vivitto』』ti hi iminā nīvaraṇehi vinābhūto tehi vivecitoti ca sādhanadvayampi saṅgahitamevāti.

72.Pīṇayatīti tappeti, vaḍḍheti vā. Sampiyāyanalakkhaṇāti paritussanalakkhaṇā. Pīṇanarasāti paribrūhanarasā. Pharaṇarasāti paṇītarūpehi kāyassa byāpanarasā. Udaggabhāvo odagyaṃ. Khuddikā lahuṃ lomahaṃsanamattaṃ katvā bhinnā na puna uppajjati. Khaṇikā bahulaṃ uppajjati. Ubbegato pharaṇā niccalattā, ciraṭṭhitikattā ca paṇītatarā. Cetiyaṅgaṇaṃ gantvāti puṇṇavallikavihāre cetiyaṅgaṇaṃ gantvā. Pakatiyā diṭṭhārammaṇavasenāti pubbe mahācetiyaṃ gahitārammaṇavasena. Citrageṇḍuko vicitrākārena katageṇḍuko. Upanissayeti samīpe, tassa vā vihārassa nissayabhūte, gocaraṭṭhānabhūteti attho.

Gharājireti gehaṅgaṇe. Pabbatasikhare katacetiyaṃ 『『ākāsacetiya』』nti vuttaṃ. Gahitanimittenevāti cetiyavandanaṃ, dhammassavanañca uddissa 『『dhaññā vatime』』tiādinā gahitakusalanimitteneva kāraṇabhūtena. Gahitaṃ vā nimittaṃ etenāti gahitanimittaṃ, vuttākārena pavattacittaṃ, tena gahitanimitteneva cittena saha. Pakkhandanti anupaviṭṭhaṃ. Anuparipphuṭanti anu anu samantato phuṭaṃ, sabbaso anuvisaṭanti attho.

Passaddhiyā nimittabhāvena gabbhaṃ gaṇhantī. Paripācanavasena paripākaṃ gacchantī. Appanāsampayuttāva pīti appanāsamādhipūrikā. Khaṇikasamādhipūrikā ca upacārasamādhipūrikā ca appanāsamādhissa vidūratarāti tadubhayaṃ anāmasanto 『『tāsu yā appanāsamādhissā』』tiādimāha . Samādhisampayogaṃ gatāti pubbe upacārasamādhinā sampayuttā hutvā anukkamena vaḍḍhitvā appanāsamādhinā sampayogaṃ gatā.

我來翻譯這段巴利文： 羊毛墊即以羊毛等所作墊。擠壓手即團食擠壓手。彼即此彼遍行手。圓即于銅器等作某圓形線。如離花果枝等支分雖無樹說為"有花有果",如是離尋等支分雖無禪說為"有尋有伺"為顯示說"如樹"等。因應依人說禪修故以"此比丘即離諸欲"等依人說示諸禪。雖于分別以依人說,但義于彼分別亦如此以"以此尋"等依法說,如是應見,因勝義無人義。義...應見以顯示禪具足者具足尋伺,及說禪有尋有伺性,或如是應見此義。 離即離為因故為對離字業體義說。離即作者義或業義。以"離"此攝二義即離於蓋成離彼。 72. 令喜即滿足或增長。喜愛相即遍歡相。喜味即增盛味。遍滿味即以勝色遍滿身味。上舉性為上舉。小者暫令毛豎已滅不復生。剎那者多生。踴躍遍滿因不動及久住更勝。往塔院即往富那瓦利寺塔院。以本所見境即以前見大塔所緣。綵球即以種種相所作球。近即近,或彼寺所依,即行處義。 家場即家院。于山頂所作塔說"空中塔"。以所取相即為禮塔聞法以"善哉彼等"等所取善相為因。或以此取相為所取相,如說相轉心,以彼所取相即與心俱。趣入即隨入。遍滿即隨後遍滿,即一切隨遍義。 以輕安為相而受胎。以成熟力而成熟。入定相應喜為入定定圓滿。剎那定圓滿及近分定圓滿更遠入定定故不說二者說"彼等入定定"等。得定相應即前與近分定相應漸增得入定定相應。

1. Sukhayatīti sukhaṃ, attanā sampayuttadhamme laddhassāde karotīti attho. Svāyaṃ kattuniddeso pariyāyaladdho dhammato aññassa kattu nivattanattho, nippariyāyena pana bhāvasādhanameva labbhatīti 『『sukhanaṃ sukha』』nti vuttaṃ. Iṭṭhasabhāvattā taṃsamaṅgīpuggalaṃ, sampayuttadhamme vā attani sādayatīti sātaṃ da-kārassa ta-kāraṃ katvā. Sātaṃ 『『madhura』』nti vadanti. Sātaṃ lakkhaṇaṃ etassāti sātalakkhaṇaṃ. Upabrūhanaṃ sampayuttadhammānaṃ saṃvaḍḍhanaṃ. Dukkhaṃ viya avissajjetvā adukkhamasukhā viya anajjhupekkhitvā anu anu gaṇhanaṃ, upakāritā vā anuggaho. Katthaci paṭhamajjhānādike. Paṭilābhatuṭṭhīti paṭilābhavasena uppajjanakatuṭṭhi. Paṭiladdharasānubhavananti paṭiladdhassa ārammaṇarasassa anubhavananti sabhāvato pītisukhāni vibhajitvā dasseti. Yattha pīti, tattha sukhanti vitakkassa viya itarena pītiyā sukhena accantasaṃyogamāha. 『『Yattha sukhaṃ, tattha na niyamato pītī』』ti vicārassa viya vitakkena sukhassa pītiyā anaccantasaṃyogaṃ. Tena accantānaccantasaṃyogitāya pītisukhānaṃ visesaṃ dasseti. Kaṃ tārenti etthāti kantāraṃ, nirudakamaruṭṭhānaṃ. Vanameva vanantaṃ. Tasmiṃ tasmiṃ samayeti iṭṭhārammaṇassa paṭilābhasamaye, paṭiladdhassa rasānubhavanasamaye, vanacchāyādīnaṃ savanadassanasamaye, pavesaparibhogasamaye ca. Pākaṭabhāvatoti yathākkamaṃ pītisukhānaṃ vibhūtabhāvato.

Vivekajaṃ pītisukhanti ettha purimasmiṃ atthe vivekajanti jhānaṃ vuttaṃ. Pītisukhasaddato ca atthiatthavisesato 『『assa jhānassa, asmiṃ vā jhāne』』ti ettha a-kāro daṭṭhabbo. Dutiye pītisukhameva vivekajaṃ. 『『Vivekajaṃpītisukha』』nti ca aññapadatthasamāso, paccattaniddesassa ca alopo kato. Lope vā sati 『『vivekajapītisukha』』nti pāṭhoti ayaṃ viseso.

Upasampajjāti ettha upa-saṃ-saddā 『『upalabbhati, saṃbhuñjatī』』tiādīsu viya niratthakāti dassetuṃ 『『upagantvā』』tiādiṃ vatvā puna tesaṃ sātthakabhāvaṃ dassetuṃ 『『upasampādayitvā』』tiādi vuttaṃ, tasmā patvā, sādhetvāti vā attho. Iriyanti kiriyaṃ. Vuttiādīni tasseva vevacanāni. Pālanāti hi ekaṃ iriyāpathabādhanaṃ iriyāpathantarehi rakkhaṇā.

Pañcaṅgavippahīnādivaṇṇanā

我來翻譯這段巴利文： 73. 令樂為樂,即令與自相應法得樂味義。此作者說為方便得為遮除法外其他作者,但無方便唯得業體義故說"樂為快樂"。因可意性令具彼人或相應法于自滿意為適,以ta音代da音。適說為"甜"。適為相為適相。增長即增長相應法。如苦不捨如不苦不樂不捨而隨取,或利益為助益。某處即初禪等。得喜即以得生喜。受得味即受得境味以自性分別喜樂顯示。何處有喜彼處有樂說如尋與余喜樂完全相應。"何處有樂彼處不必有喜"如伺與尋說樂與喜不完全相應。以此顯示喜樂完全不完全相應差別。渡越此為荒野,即無水沙地。林即林際。彼彼時即得可意境時,受得味時,見聞林蔭等時,入受用時。明顯性即如次喜樂顯明性。 離生喜樂中前義說離生為禪。由喜樂字及有義差別此中應見"此禪或於此禪"a音。第二唯喜樂離生。"離生喜樂"為異句義複合,且不省略主格。或有省略為"離生喜樂"讀為此差別。 成就中上集為"獲得享受"等無義為顯示說"趣近"等后為顯有義說"令成就"等,故義為得或成。行即動作。活命等為彼同義。保持即以他威儀護一威儀妨害。 五支斷等釋

1. Pañca aṅgāni vikkhambhanavasena pahīnāni etassāti pañcaṅgavippahīnaṃ. 『『Agyāhito』』ti ettha āhita-saddassa viya vippahīna-saddassettha paravacanaṃ daṭṭhabbaṃ, pañcahi aṅgehi vippahīnanti vā pañcaṅgavippahīnaṃ. Nanu aññepi akusalā dhammā iminā jhānena pahīyanti, atha kasmā pañcaṅgavippahīnatāva vuccatīti āha 『『kiñcāpī』』tiādi. Jhānalābhinopi ajhānasamaṅgikāle jhānapaṭipakkhalobhacittādīnaṃ pavattisabbhāvato 『『jhānakkhaṇe』』ti vuttaṃ. Pahīyantīti vigacchanti, nappavattantīti attho. Ekattārammaṇeti pathavīkasiṇādivasena ekasabhāve, ekaggatāsaṅkhāte ekattāvahe vā ārammaṇe. Tanti taṃ nānāvisayapalobhitaṃ cittaṃ. Kāmadhātuppahānāyāti nānāvisayasamūpabyūḷhāya kāmadhātuyā pahānāya samatikkamāya paṭipadaṃ jhānaṃ nappaṭipajjati. Nirantaranti vikkhepena anantaritaṃ, sahitanti attho. Akammaññanti akammanīyaṃ, bhāvanākammassa ayogyanti attho. Uddhaccakukkuccaparetanti uddhaccakukkuccena abhibhūtaṃ. Paribbhamati anavaṭṭhānato, avaṭṭhānassa samādhānassa abhāvatoti attho. Vicikicchāya upahatanti sātisayassa vicārassa abhāvato 『『sammāsambuddho nu kho bhagavā, na nu kho』』ti, 『『pathavī pathavī』』tiādinā manasikārena, 『『jhānaṃ siyā nu kho, na nu kho』』tiādinā ca pavattāya vicikicchāya upahataṃ. Nārohati appaṭipattinimittattā. Visesena jhānantarāyakarattāti samādhiādīnaṃ ujuvipaccanīkabhāvena jhānādhigamassa antarāyakaraṇato.

Tehīti jhānādhigamassa paccayabhūtehi vitakkavicārehi. Avikkhepāya sampāditappayogassāti tato evaṃ samādhānāya nipphāditabhāvanāpayogassa. Cetaso payogasampattisambhavāti yathāvuttabhāvanāpayogasampattisamuṭṭhānā. Pīti pīṇanaṃ bhāvanāvasena tappanaṃ. Upabrūhanaṃ bhāvanāvasena parivuddhiṃ cetaso karotīti sambandho. Nanti cittaṃ. Sasesasampayuttadhammanti avasiṭṭhaphassādidhammasahitaṃ, samaṃ sammā ca ādhiyatīti sambandho. Indriyasamatāvasena samaṃ, paṭipakkhadhammānaṃ. Dūrībhāve līnuddhaccābhāvena sammā ca ṭhapetīti attho. Ekaggatā hi samādhānakiccena cittaṃ, sampayuttadhamme ca attānaṃ anuvattāpentī jhānakkhaṇe sātisayaṃ samāhite karotīti. Uppattivasenāti yathāpaccayaṃ uppajjanavasena . Etesu vitakkādīsu jhānaṃ uppannaṃ nāma hoti tattheva jhānavohārato. Tenāha 『『tasmā』』tiādi. 『『Yathā panā』』tiādināpi upamāvasena tamevatthaṃ pākaṭataraṃ karoti.

我來翻譯這段巴利文： 74. 此以鎮伏舍五支為五支斷。如"護火"中護字此中應見斷字為他說,或以五支斷為五支斷。豈非此禪亦斷其他不善法,何故唯說五支斷說"雖然"等。因得禪者非具禪時亦有禪對治貪心等轉故說"禪剎那"。斷即離去,即不轉義。一境即以地遍等一性,或一境性名一性生境。彼即彼種種境貪心。為斷欲界即不修道禪為斷超越集諸種種境欲界。無間即無散亂間隔,即相應義。不堪能即不適業,即不適修業義。掉悔所制即為掉悔勝。流轉因無住,即無住即無定義。疑所害即因無勝伺以"世尊為正等覺否","地地"等作意及"禪為有否"等轉疑所害。不登因不修相。特為禪障因以相違定等為禪證障礙。 彼即為禪證緣尋伺。為不散成修行即由彼如是定成修行。心修行成就生即如說修行成就生。喜即喜悅以修令滿。增長與心作增廣以修義連。彼即心。余相應法即余觸等法,等正安立義連。以根平等性等,遠離對治法。以無沉掉意正置義。一境性以定作用令心相應法隨轉于禪剎那作殊勝等持故。以生即以如緣生。此等尋等生禪名因彼即禪言說。故說"故"等。以"如"等以譬喻顯彼義更明。

Pakaticittatoti pākatikakāmāvacaracittato. Suvisadenāti suṭṭhu visadena, paṭutarenāti attho. Sabbāvantanti sabbāvayavavantaṃ, anavasesanti attho. Apphuṭanti asamphuṭṭhaṃ. Ārammaṇesu phusitāti appanāvasena pavattamānā cittekaggatā samantato ārammaṇaṃ pharantī viya hotīti katvā vuttaṃ. Kasmā panettha jhānapāṭhe aggahitā cittekaggatā gahitāti anuyogaṃ sandhāya 『『tattha cittekaggatā』』tiādi vuttaṃ. Tatthāti tesu jhānaṅgesu. Na niddiṭṭhāti sarūpato na niddiṭṭhā, sāmaññato pana jhānaggahaṇena gahitā. Evaṃ vuttattāti sarūpeneva vuttattā, aṅgameva cittekaggatāti sambandho. Yena adhippāyenāti yena vitakkādīhi saha vattantaṃ dhammaṃ dīpetuṃ tassa pakāsanādhippāyena 『『savitakkaṃ savicāra』』ntiādinā uddeso kato. So eva adhippāyo tena bhagavatā vibhaṅge 『『cittekaggatā』』ti niddisantena pakāsito. Tasmā sā jhānapāṭhe aggahitāti na cintetabbaṃ.

Tividhakalyāṇavaṇṇanā

我來翻譯這段巴利文： 從平常心即從平常欲界心。以極明即以極清明,即更銳利義。一切即具一切支分,即無餘義。不遍即未遍觸。觸于諸境即以入定力轉一境性如遍滿境說。為何此禪文不取一境性取為尋問說"彼中一境性"等。彼中即彼等禪支。不說即不以自相說,但以禪攝取攝取。如是說即以自相說,一境性唯支義連。以何意即以何為顯示與尋等俱轉法顯示意以"有尋有伺"等說示。彼意即彼世尊于分別說"一境性"顯示。故不應思彼于禪文不取。 三美釋 provided by EasyChat

75.Ādimajjhapariyosānavasenāti jhānassa ādimajjhapariyosānavasena. Lakkhaṇavasenāti tesaṃyeva appanāyaṃ lakkhitabbabhāvavasena.

Tatrāti tasmiṃ kalyāṇatālakkhaṇānaṃ vibhāvane. Paṭipadāvisuddhīti paṭipajjati jhānaṃ etāyāti paṭipadā, gotrabhupariyosāno pubbabhāgiyo bhāvanānayo. Paripanthato visujjhanaṃ visuddhi, paṭipadāya visuddhi paṭipadāvisuddhi. Sā panāyaṃ yasmā jhānassa uppādakkhaṇe labbhati, tasmā vuttaṃ 『『paṭipadāvisuddhi ādī』』ti. Upekkhānubrūhanāti visodhetabbatādīnaṃ abhāvato jhānapariyāpannāya tatramajjhattupekkhāya kiccanipphattiyā anubrūhanā. Sā panāyaṃ visesato jhānassa ṭhitikkhaṇe labbhati. Tena vuttaṃ 『『upekkhānubrūhanā majjhe』』ti. Sampahaṃsanāti tattha dhammānaṃ anativattanādisādhakassa ñāṇassa kiccanipphattivasena pariyodapanā. Sā pana yasmā jhānassa osānakkhaṇe pākaṭā hoti , tasmā vuttaṃ 『『sampahaṃsanā pariyosāna』』nti. Imāni tīṇi lakkhaṇānīti paripanthato cittassa visujjhanākāro , majjhimassa samathanimittassa paṭipajjanākāro, tattha pakkhandanākāroti imāni tīṇi jhānassa ādito uppādakkhaṇe appanāpattilakkhaṇāni tehi ākārehi vinā appanāpattiyā abhāvato, asati ca appanāya tadabhāvato. Ādikalyāṇañceva visuddhipaṭipadattā. Yathāvuttehi lakkhaṇehi samannāgatattā, sampannalakkhaṇattā ca tilakkhaṇasampannañca. Iminā nayena majjhapariyosānalakkhaṇānañca yojanā veditabbā.

Sambharīyati jhānaṃ etenāti sambhāro, nānāvajjanaparikammaṃ. Saha sambhārenāti sasambhāro, so eva sasambhāriko. Upacāroti ekāvajjanūpacāramāha. Paggahādikiccassa pubbabhāge bhāvanāya eva sādhitattā yā tattha ekāvajjanūpacāre siddhā ajjhupekkhanā, sā jhānakkhaṇe paribrūhitā nāma hotīti vuttaṃ 『『upekkhānubrūhanā nāma appanā』』ti. Yathādhigataṃ jhānaṃ nissāya yo pahaṭṭhākāro cittassa paritoso, taṃ paccavekkhaṇāvasena pavattaṃ sandhāyāha 『『sampahaṃsanā nāma paccavekkhaṇā』』ti. Eketi abhayagirivāsino. Te hi evaṃ paṭipadāvisuddhiādike vaṇṇayanti, tadayuttaṃ. Tathā hi sati ajjhānadhammehi jhānassa guṇasaṃkittanaṃ nāma kataṃ hoti. Na hi bhūmantaraṃ bhūmantarapariyāpannaṃ hoti. Pāḷiyā cetaṃ viruddhanti dassetuṃ 『『yasmā panā』』tiādi vuttaṃ. Tattha ekattagataṃ cittanti indriyānaṃ ekarasabhāvena, ekaggatāya ca sikhāppattiyā tadanuguṇaṃ ekattaṃ gatanti ekattagataṃ, sasampayuttaṃ appanāpattacittaṃ. Tasseva paṭipadāvisuddhipakkhandatādi anantarameva vuccati. Tasmāti yasmā ekasmiṃyeva appanācittakkhaṇe paṭipadāvisuddhiādi pāḷiyaṃ vuttaṃ, tasmā āgamanavasenāti parikammāgamanavasena. Anativattanādīti ādi-saddena indriyekarasatātadupagavīriyavāhanāsevanāni saṅgaṇhāti. Pariyodāpakassāti parisodhakassa pabhassarabhāvakarassa. Anativattanādibhāvasādhanameva cettha ñāṇassa kiccanipphatti veditabbā.

我來翻譯這段巴利文： 75. 以初中后即以禪初中后。以相即以彼等於入定應知性。 彼中即彼美相顯示。道清凈即以此入禪為道,種姓至究竟前分修行道。從障礙清凈為清凈,道清凈為道清凈。此因於禪生剎那得故說"道清凈為初"。增長舍即因無應凈等以禪攝中舍作用成就增長。此特於禪住剎那得。故說"增長舍為中"。歡喜即以彼法不超越等成就智作用方式凈化。此因於禪末剎那明顯故說"歡喜為后"。此三相即心從障礙清凈相,趣近中止相,趣入彼相,此三為禪初生剎那入定得相因無彼相無入定得,無入定無彼。初美因清凈道。具如說相及具相故三相具。如是應知中后相合。 資糧即集禪於此為資糧,種種轉向遍作。與資糧即有資糧,彼即有資糧。近分即說一轉向近分。因升舉等作用前分唯修所成故彼一轉向近分成就舍于禪剎那增長名說"增長舍名入定"。依所證禪心歡喜相滿足以觀察轉說"歡喜名觀察"。一即無畏山住者。彼如是釋道清凈等,彼不應。如是則成以非禪法說禪功德。因地界非攝地界。為顯此違聖典說"然因"等。彼中一性趣心即以根一味性及一境性至頂隨順一性趣為一性趣,與俱入定得心。彼道清凈趣入等即說。故即因於一入定心剎那說道清凈等於聖典,故以來即以遍作來。不超越等以等攝根一味性彼趣勇猛習。清凈即清凈作光明性。此應知不超越等性成就即智作用成就。;

Tasminti tasmiṃ vāre, catupañcacittaparimāṇāya appanāvīthiyanti attho. Tato paripanthato. Cittaṃ visujjhatīti yadipi āgamanaṃ gahetuṃ avisesena viya vuttaṃ, parikammavisuddhito pana appanāvisuddhi sātisayāva. Tenāha 『『visuddhattā』』tiādi. Āvaraṇavirahitaṃ hutvāti yenāvaraṇena āvaṭattā cittaṃ tato pubbe majjhimaṃ samathanimittaṃ paṭipajjituṃ na sakkoti, tena vivittaṃ hutvā, taṃ vikkhambhetvāti attho. Līnuddhaccasaṅkhātānaṃ ubhinnaṃ antānaṃ anupagamanena majjhimo, savisesaṃ paccanīkadhammānaṃ vūpasamanato samatho, yogino sukhavisesānaṃ kāraṇabhāvato nimittañcāti majjhimaṃ samathanimittaṃ. Tenāha 『『samappavatto appanāsamādhiyevā』』ti. Tadanantaraṃ pana purimacittanti tassa appanācittassa anantarapaccayabhūtaṃ purimaṃ cittaṃ, gotrabhucittanti attho. Ekasantatipariṇāmanayenāti yathā 『『tadeva khīraṃ dadhisampanna』』nti, evaṃ satipi parittamahaggatabhāvabhede, paccayapaccayuppannabhāvabhede ca ekissā eva santatiyā pariṇāmūpagamananayena ekattanayavasena. Tathattanti tathabhāvaṃ appanāsamādhivasena samāhitabhāvaṃ. Evaṃ paṭipannattāti vuttākārena paṭipajjamānattā. Yasmiñhi khaṇe tathattaṃ majjhimaṃ samathanimittaṃ paṭipajjati, tasmiṃyeva khaṇe tathattupagamanena appanāsamādhinā samāhitabhāvūpagamanena tattha pakkhandati nāma. Purimacitteti appanācittassa purimasmiṃ citte gotrabhucitte. Vijjamānākāranipphādikāti tasmiṃ citte vijjamānānaṃ paripanthavisuddhimajjhimasamathapaṭipattipakkhandanākārānaṃ nipphādikā, tenākārena nipphajjamānāti attho. Teyeva hi ākārā paccayavisesato jhānakkhaṇe nipphajjamānā 『『paṭipadāvisuddhī』』ti laddhasamaññā jhānassa taṃ visesaṃ nipphādentā viya vuttā. Uppādakkhaṇeyevāti attalābhavelāyameva. Yadi evaṃ, kathaṃ te ākārā nipphajjantīti āha 『『āgamanavasenā』』ti.

Tassāti cittassa. 『『Visuddhaṃ cittaṃ ajjhupekkhatī』』ti pāḷiyaṃ (paṭi. ma.

我來翻譯這段巴利文： 彼中即彼時,即四五心量入定路義。從彼障礙。心清凈即雖為取來如說無差別,但遍作清凈至入定清凈殊勝。故說"因清凈"等。成離障即以何障礙障故心前不能趣中止相,成離彼,即鎮伏彼義。以不趣沉掉名二邊為中,以殊勝止對治法為止,因為瑜伽者殊勝樂因為相為中止相。故說"平等轉即入定定"。彼后前心即彼入定心無間緣前心,即種姓心義。以一相續轉變道即如"彼乳成酪"如是雖有欲界廣大性差別及因果性差別以一相續轉變趣一性道。如性即如性以入定定成等持性。如是行故即以說相行故。因何剎那如性趣中止相,即彼剎那以趣如性以入定定趣等持性名趣入彼。前心即入定心前心種姓心。成就有相即成就彼心有障礙清凈中止行趣入相,即以彼相成就義。彼等相由殊勝緣于禪剎那成就得"道清凈"名說如成就禪彼差別。即生剎那即得自時。若如是,云何彼等相成就說"以來"。 彼即心。"舍離清凈心"于聖典;

1.158) puggalādhiṭṭhānena āgatāti 『『byāpāraṃ akaronto』』ti āha. Samathapaṭipattitathattupagamanañca idha samathabhāvāpattiyevāti āha 『『samathabhāvūpagamanenā』』ti. Kilesasaṃsaggaṃ pahāya ekattena upaṭṭhitassāti pubbe 『『kathaṃ nu kho kilesasaṃsaggaṃ pajaheyya』』nti paṭipannassa idāni samathapaṭipattiyā tassa pahīnattā kilesasaṅgaṇikābhāvena ekattena upaṭṭhitassa jhānacittassa. Paripanthavisuddhimajjhimasamathapaṭipattipakkhandanehi vuddhippattiyā anubrūhite jhānacitte laddhokāsā tatramajjhattupekkhā sampayuttesu samavāhitabhāvena pavattamānā te anubrūhentī viya hotīti āha 『『tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā veditabbā』』ti.

Ye panete yuganaddhadhammāti sambandho. Tatthāti tasmiṃ jhānacitte. Aññamaññānativattanavasena kiccakaraṇato yuge naddhā baddhā viya yuganaddhā. Vimuttirasenāti vimuccanakiccena, vimuccanasampattiyā vā. Esa yogī. Vāhayatīti pavatteti. Assāti jhānacittassa. Tasmiṃ khaṇeti bhaṅgakkhaṇe. Uppādakkhaṇe atīte hi ṭhitikkhaṇato paṭṭhāya āsevanā pavattati nāma. Te ākārāti aññamaññānativattanādayo tattha dhammānaṃ pavattiākārā. Āsevanāpi hi āsevanapaccayabhāvīnaṃ dhammānaṃ pavattiākāroyeva. Saṃkilesavodānesūti samādhipaññānaṃ samarasatāya akaraṇaṃ bhāvanāya saṃkileso, karaṇaṃ vodānaṃ. Tathā sesesupi. Evametesu saṃkilesavodānesu taṃ taṃ ādīnavaṃ dosaṃ ānisaṃsaṃ guṇaṃ puretaraṃ pāṭihāriyañāṇena disvā yathā aññamaññānativattanādayo honti, tathā bhāvanāya sampahaṃsitattā teneva ñāṇena visodhitattā. Visodhanaṃ hettha sampahaṃsanaṃ. Te ākārā yasmā nipphannā, tasmā 『『dhammānaṃ…pe… veditabbāti vutta』』nti lakkhaṇasaṃvaṇṇanāya ādimhi vuttaṃ nigamanavasena dasseti.

『『Yasmā upekkhāvasena ñāṇaṃ pākaṭaṃ hotī』』ti ko sambandho. Kasmā sampahaṃsanāva pariyosānanti vuttā, na upekkhānubrūhanāti codanaṃ sandhāya 『『tattha yasmā upekkhāvasena ñāṇaṃ pākaṭaṃ hotī』』ti vuttaṃ. Tatthāti tasmiṃ bhāvanācitte. Upekkhāvasena ñāṇaṃ pākaṭaṃ hotīti appanākāle bhāvanāya samappavattiyā, paṭipakkhassa ca pahānato paggahādīsu byāpārassa akātabbato ajjhupekkhanāva hoti. Yaṃ sandhāya vuttaṃ 『『samaye cittassa ajjhupekkhanā, visuddhaṃ cittaṃ ajjhupekkhatī』』ti ca ādi. Sā panāyaṃ ajjhupekkhanā ñāṇassa kiccasiddhiyā hoti, visesato ñāṇasādhanattā appanābyāpārassāti phalena kāraṇānumānañāyena. Yasmā upekkhāvasena ñāṇaṃ pākaṭaṃ hoti, tasmā ñāṇakiccabhūtā sampahaṃsanā pariyosānanti vuttāti sambandho.

我來翻譯這段巴利文： 以人為依而來故說"不作功用"。止行趣如性此中即得止性故說"以趣止性"。舍離煩惱合一性住立者即前"云何應舍離煩惱"修行者今以止行彼已斷故無煩惱合一性住立禪心。以障礙清凈中止行趣入增長已增長禪心得機會中舍于相應平等轉而轉如增長彼故說"以中舍作用應知增長舍。" 此等雙修法為連。彼中即彼禪心。以互不超越作用為雙繫縛如雙修。以解脫味即以解脫作用或解脫成就。此瑜伽行者。導即轉。彼即禪心。彼剎那即滅剎那。生剎那過去已從住剎那名轉習。彼等相即互不超越等彼法轉相。習亦為習緣生法轉相。染凈即以定慧一味性不作為修染,作為凈。如是余亦。如是此等染凈見彼彼過失功德前以神通智已如互不超越等以修歡喜故以彼智清凈故。此中清凈為歡喜。彼等相因成就故說"法...應知"以相釋初說以結示。 "因舍力智明顯"何連。何故說唯歡喜為后非增長舍為問說"彼中因舍力智明顯"。彼中即彼修心。舍力智明顯即入定時修平等轉及斷對治故升舉等無作用唯舍。對此說"時心舍,舍離清凈心"等。此舍以智作用成就因特為智成就入定功用以果因推理法。因舍力智明顯故說智作用歡喜為后義連。

Idāni yathāvuttamatthaṃ pāḷiyā samatthetuṃ 『『yathāhā』』tiādi vuttaṃ. Tathāpaggahitaṃ cittanti yathā bhāvanācittaṃ kosajjapakkhe na patati, tathā vīriyasambojjhaṅgaṭṭhāniyānaṃ dhammānaṃ bahulīkāravasena paggahitaṃ. Sādhukaṃ ajjhupekkhatīti paggaṇhantenāpi samādhissa vīriyasamatāyojanavasena paggahitattā sakkaccaṃ ajjhupekkhati, tatramajjhattupekkhā okāsaṃ labhati. Taṃ pana ajjhupekkhanaṃ upekkhāvasena pubbe pavattapārihāriyapaññāvasena appanāpaññāya kiccādhikatāti āha 『『paññāvasena paññindriyaṃ adhimattaṃ hotī』』ti. Tassa adhimattattā eva ajjhupekkhantasseva nānāsabhāvehi nīvaraṇapamukhehi kilesehi appanācittaṃ vimuccati. Vimokkhavasena vimuccanavasena. Paññāvasenāti pubbe pavattapārihāriyapaññāvasena. Vimuttattāti nānākilesehi vimuttattā eva. Te dhammā saddhādayo, visesato saddhāpaññāvīriyasamādhayo ca ekarasā samānakiccā honti. Evamayaṃ indriyānaṃ ekarasaṭṭhena bhāvanā nipphajjamānā ñāṇabyāpāroti āha 『『ñāṇakiccabhūtā sampahaṃsanā pariyosāna』』nti. Evaṃ tividhāya paṭipadāvisuddhiyā laddhavisesāya tividhāya upekkhānubrūhanāya sātisayaṃ paññindriyassa adhimuttabhāvena catubbidhāpi sampahaṃsanā sijjhatīti āgamanupekkhā ñāṇakiccavasena dasapi ākārā jhāne eva veditabbā.

Gaṇanānupubbatāti gaṇanānupubbatāya, gaṇanānupubbatāmattaṃ vā paṭhamanti idanti attho. Tena desanākkamaṃ ulliṅgeti. 『『Paṭhamaṃ uppannanti paṭhama』』nti iminā paṭipattikkamaṃ, uppannanti hi adhigatanti attho. 『『Paṭhamaṃ samāpajjitabbanti paṭhama』』nti idaṃ pana na ekantalakkhaṇanti aṭṭhakathāyaṃ (dha. sa. aṭṭha. 160) paṭisiddhattā idha na gahitaṃ. Ārammaṇūpanijjhānaṃ lakkhaṇūpanijjhānanti duvidhe jhāne idhādhippetajjhānameva dassetuṃ 『『ārammaṇūpanijjhānato』』ti vuttaṃ. Pathavīkasiṇasaṅkhātassa attano attano ārammaṇassa rūpaṃ viya cakkhunā upanijjhāyanato. Paccanīkajhāpanatoti nīvaraṇādīnaṃ paccanīkadhammānaṃ dahanato vikkhambhanavasena pajahanato. Sakalaṭṭhenāti heṭṭhā vuttanayena kate vā akate vā paricchijja gahite pathavībhāge pathavīmaṇḍale sakalārammaṇakaraṇaṭṭhena. Na hi tassa ekadesamārammaṇaṃ karīyati. Pathavīkasiṇasannissayatāya nimittaṃ pathavīkasiṇaṃ yathā 『『mañcā ukkuṭṭhiṃ karontī』』ti. Taṃsahacaraṇato jhānaṃ pathavīkasiṇaṃ yathā 『『kuntā pacarantī』』ti.

Ciraṭṭhitisampādanavaṇṇanā

我來翻譯這段巴利文： 今為以聖典成立如說義說"如說"等。如是策勵心即如修心不落懈怠品如是以多作正勤覺支位法策勵。善舍即以策勵亦以令定勤平等力策勵故恭敬舍,中捨得機會。彼舍以舍力前轉護慧力入定慧作用勝故說"慧力慧根增上"。因彼增上故唯舍時入定心從種種自性障首諸煩惱解脫。以解脫即以解脫力。以慧力即以前轉護慧力。因解脫即因從種種煩惱解脫故。彼等法信等特信慧勤定一味同作用。如是此根一味性修成就為智功用故說"智作用歡喜為后"。如是以三道清凈得殊勝三增長舍以殊勝慧根增上性成就四種歡喜故來舍以智作用十種相應知唯于禪。 數次第即以數次第或唯數次第為初義。以此顯示說次第。"初生為初"以此說行次第,生即證義。"初應入為初"此非定相於義疏已遮故此不取。所緣禪相禪二種禪此顯示所欲禪說"由所緣禪"。如眼於色由觀察自地遍所緣。由燒對治即由燒障等對治法以鎮伏斷。以全義即以下說方法已作或未作限取地分地輪以作全所緣義。不作彼一分所緣。因依地遍相名地遍如"床作喊"。以俱行禪名地遍如"矛動"。 久住成就釋

1. Lakkhaṭṭhāne ṭhitaṃ sarena vālaṃ vijjhatīti vālavedhī. Idha pana anekadhā bhinnassa vālassa aṃsuṃ vijjhanto 『『vālavedhī』』ti adhippeto. Tenavālavedhinā. Sūdenāti bhattakārena. 『『Ākārā pariggahetabbā』』ti saṅkhepato vuttamatthaṃ vivarituṃ 『『yathā hī』』tiādi vuttaṃ. Tattha sukusaloti suṭṭhu cheko. Dhanuggahoti issāso. Kammanti yogyaṃ. Akkantapadānanti vijjhanakāle akkamanavasena pavattapadānaṃ. Ākāranti dhanujiyāsarānaṃ gahitākāraṃ. Pariggaṇheyyāti upadhāreyya. Bhojanasappāyādayoti ādi-saddo avuttākārānampi saṅgāhako daṭṭhabbo. Tena utubhāvanānimittādīnampi pariggaṇhanaṃ vuttaṃ hoti. Tasminti tasmiṃ taruṇasamādhimhi.

Bhattāranti sāminaṃ, bhattavetanādīhi posakanti attho. Parivisantoti bhojento. Tassa ruccitvā bhuñjanākāraṃ sallakkhetvā tassa upanāmentoti yojanā. Ayampi yogī. Adhigatakkhaṇe bhojanādayo ākāreti pubbe jhānassa adhigatakkhaṇe kiccasādhake bhojanādigate ākāre. Gahetvāti pariggahetvā sallakkhetvā. Naṭṭhe naṭṭhe samādhimhi punappunaṃ appanāya.

Mahānasavijjāparicayena paṇḍito. Tattha visadañāṇatāya byatto. Ṭhānuppattikakaosallayogena kusalo. Nānaccayehīti nānaccayehi nānāsabhāvehi, nānārasehīti attho. Tenāha 『『ambilaggehī』』tiādi. Sūpehīti byañjanehi. Ambilaggehīti ambilakoṭṭhāsehi, ye vā ambilarasā hutvā aggabhūtā, tehi caturambilādimissehi. Esa nayo tittakaggādīsupi. Khārikehīti vātiṅgaṇakaḷīrādimissehi. Nimittanti ākāraṃ ruccanavasena bhuñjanākāraṃ. Uggaṇhātīti uparūpari gaṇhāti upadhāreti. Imassa vā sūpeyyassa atthāya hatthaṃ abhiharati. Abhihārānanti abhimukhena haritabbānaṃ paṇṇākārānaṃ, pūjābhihārānaṃ vā. Nimittaṃ uggaṇhātīti 『『evaṃ me cittaṃ samāhitaṃ ahosī』』ti nimittaṃ gaṇhāti sallakkheti.

Samādhiparipanthānanti samādhissa paripanthabhūtānaṃ. Dhammānanti kāmacchandādinīvaraṇadhammānaṃ. Suvisodhitattāti suṭṭhu visodhitattā, vikkhambhanavaseneva sammadeva pahīnattāti attho. Kāmādīnavapaccavekkhaṇādīhīti ādi-saddena asubhamanasikāranekkhammānisaṃsapaccavekkhaṇādīni saṅgaṇhāti. Nekkhammaguṇadassanenāpi hi tassa vibandhabhūte kāmacchande ādīnavo visesato pākaṭo hotīti. Kāyaduṭṭhullanti kāyadarathaṃ sāraddhakāyataṃ. Tena kāyacittānaṃ sārambhanimittassa byāpādanīvaraṇassa na visodhanamāha. Ārambhadhātumanasikārādīti ādi-saddena vīriyasambojjhaṅganimittānaṃ, ālokasaññādīnañca saṅgaho daṭṭhabbo. Samathanimittamanasikārādīti ādi-saddena samādhisambojjhaṅgaṭṭhāniyānaṃ dhammānaṃ saṅgaho daṭṭhabbo. Aññepi samādhiparipantheti vicikicchāṭṭhāniye, madamānādike ca sandhāyāha. Āsayanti vasanakasusiraṃ. Suparisuddhanti āsaṅkanīyattābhāvena suṭṭhu parisuddhaṃ. Etthāha – nanu cāyaṃ pageva kāmādīnavaṃ paccavekkhitvā samathapaṭipadaṃ paṭipanno upacārakkhaṇeyeva jhānena nīvaraṇāni vikkhambhitāni, atha kasmā puna kāmādīnavapaccavekkhaṇādi gahitanti? Saccametaṃ. Taṃ pana pahānamattanti jhānassa ciraṭṭhitiyā atisayapahānatthaṃ puna gahitaṃ.

我來翻譯這段巴利文： 76. 射中相位置發箭穿毛為射毛者。此中意為射穿種種分裂毛絲為"射毛者"。以彼射毛者。廚師即作食者。"應取相"簡說義為顯說"如"等。彼中善巧即極巧。弓手即箭師。業即適宜。踏足即射時以踏轉足。相即弓弦箭所取相。應取即應觀察。食宜等以等應見攝未說相。以此說取氣候修相等。彼中即彼初定中。 主即主人,以食工資等養育義。供養即令食。觀察彼歡喜食相為彼供獻義連。此瑜伽行者亦。證剎那食等相即前禪證剎那成作用食等相。取即遍取觀察。失失定中數數入定。 以廚藝經驗聰明。彼中以清晰智巧。以處生巧合巧。種種即種種自性,即種種味義。故說"酸上"等。羹即咖喱。酸上即酸分,或成酸味為上,以彼混四酸等。如是苦上等。鹽即混苦茄芽等。相即相以歡喜食相。取即上上取觀察。或為此羹手取。取即應向前取供養品或供養取。取相即"如是我心等持"取相觀察。 定障即定障。法即欲貪等障法。極清凈即極清凈,即以鎮伏正斷義。以觀欲過患等以等攝不凈作意出離功德觀等。以見出離功德于彼障欲貪過患特明顯故。身惱即身擾動身急。以此說不凈身心奮勵相瞋恚障。以策勤界作意等以等應見攝勤覺支相及光明想等。以止相作意等以等應見攝定覺支位法。其他定障說疑處慢等。棲即住洞。極清凈即因無可疑極清凈。此問 - 然此先已觀欲過患修止道近分剎那已以禪鎮伏諸障,何故復取觀欲過患等?此實。彼唯斷為禪久住為勝斷故復取。

Uddhaccamiddhanti kukkuccaṃ, thinañca tadekaṭṭhatāya gahitamevāti katvā vuttaṃ. Suddhantagatoti suparisuddhapariyantaṃ sabbaso visodhitakoṇapariyantaṃ uyyānaṃ gato. Tahiṃ rameti tasmiṃ jhāne rameyya divasabhāgampi jhānasamaṅgī eva bhaveyya.

Cittabhāvanāvepullatthanti samādhibhāvanāya vipulabhāvāya. Yathā hi bhāvanāvasena nimittassa uppatti, evamassa bhāvanāvaseneva vaḍḍhanampi. Tasmā ekaṅgulādivasena nimittaṃ vaḍḍhentassa punappunaṃ bahulīkārena jhānaṃ bhāvanāpi vuddhiṃ viruḷhiṃ vepullaṃ āpajjati. Tena vuttaṃ 『『cittabhāvanāvepullatthañca yathāladdhaṃ paṭibhāganimittaṃ vaḍḍhetabba』』nti. Tassāti paṭibhāganimittassa.

Nimittavaḍḍhananayavaṇṇanā

77.Tatrāti sāmiatthe bhummavacanaṃ, tassāti attho. Avaḍḍhetvāti yathā kumbhakāro mattikāya pattaṃ karonto paṭhamaṃ aparicchinditvāva pattaṃ vaḍḍheti, evaṃ pattavaḍḍhanayogena pattavaḍḍhanayuttiyā avaḍḍhetvā pūvikassa pūvavaḍḍhanaṃ. Bhattassa upari bhattapakkhipanaṃ bhattavaḍḍhanaṃ. Vatthassa tintassa añchanādi dussavaḍḍhanaṃ. Paccekaṃ yoga-saddo yojetabbo. Aparicchinditvā na vaḍḍhetabbaṃ saparicchede eva bhāvanāpavattito. Tathā hi vuttaṃ 『『sāntake no anantake』』ti (visuddhi. 1.55).

Haṃsapotakāti javanahaṃsapotakā. Ukkūlaṃ unnataṭṭhānaṃ. Vikūlaṃ ninnaṭṭhānaṃ. Nadīsotena kataṃ viduggaṃ nadīviduggaṃ. Visamākārena ṭhito pabbatapadeso pabbatavisamo.

Thūlāni hutvā upaṭṭhahanti paccavekkhaṇābāhullena vibhūtabhāvato. Dubbalāni hutvā upaṭṭhahanti paguṇabalavabhāvassa anāpādikattā. Upari ussukkanāyāti bhāvanāya upari ārohanāya, dutiyajjhānādhigamāyāti attho.

Pabbateyyāti pabbate bahulacārinī. Akhettaññūti agocaraññū. Samādhiparipanthānaṃ visodhanānabhiññātāya bālo. Jhānassa paguṇabhāvāpādanaveyyattiyassa abhāvena abyatto. Uparijhānassa padaṭṭhānabhāvānavabodhena akhettaññū. Sabbathāpi samāpattikosallābhāvena akusalo. Samādhinimittassa vā anāsevanāya bālo. Abhāvanāya abyatto. Abahulīkārena akhettaññū. Sammadeva anadhiṭṭhānato akusaloti yojetabbaṃ. Ubhato bhaṭṭhoti ubhayato jhānato bhaṭṭho. So hi appaguṇatāya na suppatiṭṭhitatāya saussāhopi vināsato, asāmatthiyato ca jhānadvayato parihīno. Ciṇṇavasināti āsevitavasinā.

Pañcavasīkathāvaṇṇanā

我來翻譯這段巴利文： 掉舉昏沉即惡作及昏睡因一處性故已取說。入內即至極清凈邊一切清凈角邊園。彼樂即彼禪樂應晝分亦應成具禪。 為心修廣即為定修廣大。如以修生相,如是以修增長。故以一指等增長相數數多作禪修亦得增長茂盛廣大。故說"為心修廣如所得似相應增長。"彼即似相。 相增長道釋 77. 彼中即主義處格,即彼義。不增長即如陶師以土作缽先不限定增長缽,如是不以缽增長方法缽增長道理增長如制餅者餅增長。飯上加飯為飯增長。濕衣伸展等為衣增長。各別應連增長字。不限定不應增長因於有限修轉故。如是說"于有邊非無邊"。 鵝雛即疾飛鵝雛。高地即高處。低地即低處。流作難渡為河難渡。以不平相住山分為山不平。 現粗即以多觀明顯故。現弱即不令熟練強故。上策進即修上升,即得第二禪義。 山即常行山。不知田即不知行處。因不知凈定障故愚。因無禪熟練巧故不巧。因不覺上禪足處故不知田。一切亦因無等至善巧故不善。或因不習定相故愚。因不修故不巧。因不多作故不知田。因不正住故不善應連。兩失即兩禪失。彼因不熟練不善住雖勵因毀壞因無能力失兩禪。習自在即習行自在。 五自在文釋;

1. Vasanaṃ vasīti dhātuniddesatāya kiriyāniddesoti adhippāyenāha 『『vasiyo』』ti, yathāruci pavattiyoti attho. Āvajjanāya vasī, āvajjanāvasena vā vasī āvajjanavasī. Jhānaṃ āvajjituṃ yattha yattha padese icchā yatthicchakaṃ. Yadā yadā, yasmiṃ yasmiṃ vā jhānaṅge icchā yadicchakaṃ. Yāva yāva icchā yāvadicchakaṃ, da-kāro padasandhikaro. 『『Yāvā』』ti ca idaṃ bahūnaṃ javanavārānaṃ nirantaraṃ viya tathāpavattanaṃ sandhāya vuttaṃ, na ekameva. So hi paricchinnacittakkhaṇoti. Āvajjanāya dandhāyitattaṃ natthīti vuttanayena yattha katthaci ṭhāne yadā yadā yaṃ kiñci jhānaṅgaṃ āvajjentassa yathicchitaṃ kālaṃ āvajjanāya āvajjanappavattiyā dandhāyitattaṃ vitthāyitattaṃ, cirāyitattaṃ vā natthi. Evaṃ āvajjanavasī siddhā nāma hotīti attho. Sesāti vuṭṭhānaadhiṭṭhānapaccavekkhaṇāvasiyo.

Aṅgasamudāyabhāvato jhānassa jhāne āvajjanavasiṃ nipphādetukāmena paṭipāṭiyā jhānaṅgāni āvajjetabbānīti āha 『『paṭhamaṃ vitakkaṃ āvajjayato』』ti. Yadipi āvajjanamevettha icchitaṃ āvajjanavasiyā adhippetattā, āvajjanāya pana uppannāya javanehi bhavitabbaṃ. Tāni ca kho āvajjanatapparatāya cittābhinīhārassa yathāvajjitajhānaṅgārammaṇāni katipayāneva honti, na paripuṇṇānīti vuttaṃ 『『vitakkārammaṇāneva cattāri pañca vā javanāni javantī』』ti. Cattāri tikkhindriyassa. Pañca nātitikkhindriyassāti daṭṭhabbaṃ. Nirantaranti visabhāgehi nirantaraṃ. Ayaṃ panāti bhavaṅgadvayantaritā catujavanacittā yathāvuttā āvajjanavasī. Aññesaṃ vā dhammasenāpatiādīnaṃ. Evarūpe kāleti uṭṭhāya samuṭṭhāya lahutaraṃ āvajjanavasīnibbattanakāle. Sā ca kho ittarā parittakālā, na satthu yamakamahāpāṭihāriye viya ciratarappabandhavatī. Tathā hi taṃ sāvakehi asādhāraṇaṃ vuttaṃ. Adhigamena samaṃ sasampayuttassa jhānassa sammā āpajjanaṃ paṭipajjanaṃ samāpajjanaṃ, jhānasamaṅgitā.

Sīghanti ettha samāpajjitukāmatānantaraṃ dvīsu bhavaṅgesu uppannesu bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ samāpajjanaṃ sīghaṃ samāpajjanasamatthatā. Ayañca matthakappattā samāpajjanavasī satthu dhammadesanāyaṃ labbhati. Yaṃ sandhāya vuttaṃ 『『so kho ahaṃ, aggivessana, tassā eva kathāya pariyosāne tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi yenassudaṃ niccakappaṃ viharāmī』』ti (ma. ni. 1.387). Ito sīghatarā hi samāpajjanavasī nāma natthi. Juṇhāya rattiyā navoropitehi kesehi kapotakandarāyaṃ viharantassa āyasmato sāriputtassa yakkhena mahantampi pabbatakūṭaṃ padāletuṃ samatthe pahāre sīse dinne samāpajjanampettha nidassetabbaṃ. Tathā hi vakkhati 『『tadā thero tassa paharaṇasamaye samāpattiṃ appesī』』ti (visuddhi.

我來翻譯這段巴利文： 78. 自在為自在以根語為動詞釋以意趣說"自在",即如欲轉義。轉向自在,或以轉向力自在為轉向自在。轉向禪於何何處欲為如欲。何時何時,或於何何禪支欲為如欲。乃至乃至欲為如欲,婆字為連音。此"乃至"說多速行次轉如無間,非唯一。彼為限定心剎那。無轉向遲滯即如說方法於何處何時何禪支轉向如欲時于轉向轉向轉無遲滯擴充套件或遲延。如是成就轉向自在義。余即出起決意觀察自在。 因支聚性禪于禪欲成轉向自在者應次第轉向禪支故說"先轉向尋"。雖此唯欲轉向因欲轉向自在,但轉向生應有速行。彼因轉向等意向如轉向禪支所緣唯數,非圓滿故說"尋所緣四五速行"。四為利根。五為中根應知。無間即異性無間。此即以二有分間隔四速行心如說轉向自在。或余即法將軍等。如是時即起多起快速生轉向自在時。彼唯短暫少時,非如師雙神變久相續。如是說彼不共聲聞。以證同俱禪正入趣入等入,具禪。 快即此欲等入后二有分生斷有分生轉向后等入為快等入能力。此究竟等入自在於師說法得。對此說"我實,火種,彼語終於彼前定相攝內心令住靜止令一境令定以此常住"。無比此更快等入自在。白夜新剃髮住鴿洞尊者舍利弗夜叉于頭與能壞大山峰擊時等入此應示。如是將說"時長老彼擊時入定"。

2.374). Pāḷiyaṃ pana 『『aññataraṃ samādhiṃ samāpajjitvā nisinno』』ti (udā. 34) vuttaṃ. Ime pana therā 『『samāpattito vuṭṭhānasamakālaṃ tena pahāro dinno』』ti vadanti.

Accharāmattanti aṅguliphoṭamattaṃ khaṇaṃ. Ṭhapetunti setu viya sīghasotāya nadiyā oghaṃ vegena pavattituṃ adatvā yathāvuttakkhaṇaṃ jhānaṃ ṭhapetuṃ samatthatā. Abhibhuyya ṭhapanaṃ, adhiṭṭhānaṃ viyāti vā adhiṭṭhānaṃ. Tattha vasī adhiṭṭhānavasī. Tatheva lahuṃ vuṭṭhātunti accharāmattaṃ vā dasaccharāmattaṃ vā lahuṃ khaṇaṃ jhānasamaṅgī hutvā jhānato vuṭṭhātuṃ samatthatā. Bhavaṅgacittuppattiyeva hettha jhānato vuṭṭhānaṃ nāma. Ettha ca yathā 『『ettakameva khaṇaṃ jhānaṃ ṭhapessāmī』』ti pubbaparikammavasena adhiṭṭhānasamatthatā adhiṭṭhānavasī, evaṃ 『『ettakameva khaṇaṃ jhānasamaṅgī hutvā jhānato vuṭṭhahissāmī』』ti pubbaparikammavasena vuṭṭhānasamatthatā vuṭṭhānavasī veditabbā, yā samāpatti 『『vuṭṭhānakusalatā』』ti vuccati. Tadubhayadassanatthanti adhiṭṭhānavuṭṭhānavasīdassanatthaṃ.

Tatthāti tasmiṃ nimmitapabbate tassa vivare. Kiñcāpi ekaṃyeva taṃ abhiññācittaṃ yena pabbataṃ nimmineyya, abhiññāpādakassa pana jhānassa lahutaraṃ ṭhapanaṃ, vuṭṭhānañca idha nidassitanti daṭṭhabbaṃ. 『『Ettakā iddhimantā ekaṃ upaṭṭhākaṃ garuḷato rakkhituṃ na sakkhiṃsū』』ti gārayhā assāma.

Āvajjanānantarānīti āvajjanavasībhāvāya yathākkamaṃ vitakkādīnaṃ jhānaṅgānaṃ āvajjanāya parato yāni javanāni pavattāni, tāni tesaṃ paccavekkhaṇāni. Yadaggena āvajjanavasīsiddhi, tadaggena paccavekkhaṇāvasīsiddhi veditabbā.

Dutiyajjhānakathāvaṇṇanā

1. Nīvaraṇappahānassa tappaṭhamatāya āsannanīvaraṇapaccatthikā. Thūlaṃ nāma vipulampi pheggu viya sukhabhañjanīyanti āha 『『oḷārikattā aṅgadubbalā』』ti. Santato manasi karitvāti paṭhamajjhānaṃ viya anoḷārikaṅgattā, santadhammasamaṅgitāya ca 『『santa』』nti manasi katvā. Ye hi dhammā dutiyajjhāne pītisukhādayo, kāmaṃ te paṭhamajjhānepi santi, tehi pana te santatarā ceva paṇītatarā ca bhavantīti. Nikantinti nikāmanaṃ, apekkhanti attho. Pariyādāyāti khepetvā. Cattāri pañcāti vā-saddo luttaniddiṭṭho. Dutiyajjhānaṃ etassa atthīti dutiyajjhānikaṃ. Vuttappakārānevāti paṭhamajjhāne vuttappakārāniyeva, parikammādināmakānīti attho.

我來翻譯這段巴利文： 2.374.聖典中說"入某定坐"。此等長老說"彼擊與出定同時"。 彈指即彈指剎那。住即如堤于急流河不令疾流以勢轉如說剎那能令禪住。勝住,如決意或決意。彼自在決意自在。如是速出即彈指或十彈指速剎那成具禪能從禪出。此中生有分心即名出禪。此中如"令禪住如是剎那"以前行力決意能力為決意自在,如是"成具禪如是剎那從禪出"以前行力出能力為出自在應知,此等入名"善出"。為顯彼二即為顯決意出自在。 彼中即彼所化山彼隙。雖彼唯一神通心能化山,但此示神通基禪速住及出應知。"如是神通力者不能護一侍者免金翅鳥"應受責。 轉向后即為轉向自在如次轉向尋等禪支後轉速行為彼等觀察。如成就轉向自在,如是應知成就觀察自在。 第二禪文釋 79. 斷障為彼先故近障對治。粗為廣亦如朽木易破故說"粗故支弱"。以寂作意即如初禪非粗支,以具寂法性故作意"寂"。實第二禪喜樂等法雖初禪亦有,但彼較彼更寂更勝故。欲即欲求,望義。遍盡即盡。四五即或字省略說。有第二禪為第二禪者。如說相即如初禪說相,即名遍作等義。

80.Vūpasamāti vūpasamahetu, vūpasamoti cettha pahānaṃ adhippetaṃ, tañca vitakkavicārānaṃ. Atikkamo atthato dutiyajjhānakkhaṇe anuppādoti āha 『『samatikkamā』』tiādi. Katamesaṃ panettha vitakkavicārānaṃ vūpasamo adhippeto, kiṃ paṭhamajjhānikānaṃ, udāhu dutiyajjhānikānanti. Kiñcettha yadi paṭhamajjhānikānaṃ, natthi tesaṃ vūpasamo. Na hi kadāci paṭhamajjhānaṃ vitakkavicārarahitaṃ atthi. Atha dutiyajjhānikānaṃ, evampi nattheva vūpasamo, sabbena sabbaṃ tesaṃ tattha abhāvatoti? Vuccate – yehi vitakkavicārehi paṭhamajjhānassa oḷārikatā, tesaṃ samatikkamā dutiyassa jhānassa samadhigamo, na sabhāvato anoḷārikānaṃ phassādīnaṃ samatikkamāti ayamattho 『『vitakkavicārānaṃ vūpasamā』』ti etena dīpito. Tasmā 『『kiṃ paṭhamajjhānikānaṃ vitakkavicārānaṃ vūpasamo idhādhippeto, udāhu dutiyajjhānikāna』』nti edisī codanā anokāsāva. Yasmā diṭṭhādīnavassa taṃtaṃjhānakkhaṇe anuppattidhammatāpādanaṃ vūpasamanaṃ adhippetaṃ. Vitakkādayo eva jhānaṅgabhūtā tathā karīyanti, na taṃsampayuttā phassādayo, tasmā vitakkādīnaṃyeva vūpasamādivacanaṃ ñāyāgataṃ. Yasmā pana vitakkādīnaṃ viya taṃsampayuttadhammānampi etena 『『etaṃ oḷārika』』nti ādīnavadassanaṃ sutte āgataṃ, tasmā avisesena vitakkādīnaṃ, taṃsahagatānañca vūpasamādike vattabbe vitakkādīnaṃyeva vūpasamo vuccamāno adhikavacanaṃ aññaṃ atthaṃ bodhetīti katvā kiñci visesaṃ dīpetīti dassetuṃ aṭṭhakathāyaṃ 『『oḷārikassa panā』』tiādi gahitanti idha 『『yehi vitakkavicārehī』』tiādi vuttanti daṭṭhabbaṃ. 『『Pītiyā ca virāgā』』tiādīsupi eseva nayo. Tasmā vitakkavicārapītisukhasamatikkamavacanāni oḷārikoḷārikaṅgasamatikkamā dutiyādiadhigamadīpakānīti tesaṃ ekadesabhūtaṃ vitakkavicārasamatikkamavacanaṃ taṃdīpakaṃ vuttaṃ. Visuṃ visuṃ ṭhitepi hi vitakkavicārasamatikkamavacanādike paheyyaṅganiddesatāsāmaññena cittena samūhato gahite vitakkavicāravūpasamavacanassa tadekadesatā daṭṭhabbā. Ayañca attho avayavena samudāyopalakkhaṇanayena vutto. Atha vā vitakkavicāravūpasamavacaneneva taṃsamatikkamā dutiyādhigamadīpakena pītivirāgādivacanānaṃ pītiādisamatikkamā tatiyādiadhigamadīpakatā dīpitā hotīti tassa taṃdīpakatā vuttā.

Niyakajjhattamadhippetaṃ na ajjhattajjhattādi. Tattha kāraṇamāha 『『vibhaṅge panā』』tiādi. Nīlavaṇṇayogato nīlavatthaṃ viyāti nīlayogato vatthaṃ nīlaṃ viyāti adhippāyo. Yena sampasādanena yogā jhānaṃ sampasādanaṃ. Tasmiṃ dassite 『『sampasādanaṃ jhāna』』nti samānādhikaraṇaniddeseneva taṃyogā jhāne taṃsaddappavatti dassitāti avirodho yutto. Ekodibhāve kathanti ekodimhi dassite ekodibhāvaṃ jhānanti samānādhikaraṇaniddeseneva jhānassa ekodivaḍḍhanatā vuttā hotīti ce? 『『Ekodibhāva』』nti padaṃ uddharitvā ekodissa niddeso na kātabbo siyāti ekodibhāvasaddo eva samādhimhi pavatto sampasādanasaddo viya jhāne pavattatīti yuttaṃ. Imasmiñca atthavikappeti 『『cetaso sampasādayatī』』ti etasmiṃ pakkhe 『『cetaso』』ti ca upayogatthe sāmivacanaṃ. Purimasminti 『『sampasādanayogato jhānaṃ sampasādana』』nti vuttapakkhe. Cetasoti sambandhe sāmivacanaṃ.

我來翻譯這段巴利文： 80. 寂止即寂止因,此中寂止意為斷,即尋伺斷。超越義為第二禪剎那不生故說"超越"等。此中何尋伺寂止意為何,為初禪者還是第二禪者?此中若初禪者,彼無寂止。因初禪無時離尋伺。若第二禪者,如是亦無寂止,因彼中彼等全無故?答 - 以何尋伺初禪粗性,以超越彼得第二禪,非超越體性非粗觸等,此義以"尋伺寂止"此顯。故"為初禪尋伺寂止此意為第二禪者"如是詰問無處。因見過患彼彼禪剎那令成不生法性為寂止意。唯尋等為禪支如是作,非俱觸等,故唯尋等寂止等語如理。因如尋等俱法亦經說以此"此粗"等見過患,故不別說尋等及俱生寂止等時唯說尋等寂止勝語表示余義故顯何別義故注"但粗"等取此說"以何尋伺"等應知。"離喜"等此亦此理。故超越尋伺喜樂語顯超越粗粗支得第二等,故說彼一分超越尋伺語顯彼。實各別住尋伺超越等語以應斷支說共性心攝集取時應見尋伺寂止語為彼一分。此義以分表總方法說。或以尋伺寂止語顯超越彼得第二以此顯離喜等語表喜等超越得第三等故說彼表彼。 意內非內內等。彼中說因"分別中"等。因青色合如青衣即因青合衣如青意。以何清凈合禪為清凈。彼顯"清凈禪"以同位說即顯彼合禪彼語轉故適合。如何一境說顯一境禪以同位說即說禪一境增長性耶?提"一境性"語不應作一境釋故一境性語即轉于定如清凈語轉于禪適合。此義分別中"令心清凈"此分"心"為賓格主格。前即"因清凈合禪清凈"說分。心為關係主格。

Seṭṭhopi loke 『『eko』』ti vuccati 『『yāva pare ekāhaṃ te karomī』』tiādīsu. Eko adutiyo 『『ekākībhi khuddakehi jita』』ntiādīsu asahāyatthopi eka-saddo diṭṭhoti āha 『『eko asahāyo hutvā』』ti. Saddhādayopi kāmaṃ sampayuttadhammānaṃ sādhāraṇato, asādhāraṇato ca paccayā hontiyeva, samādhi pana jhānakkhaṇe sampayuttadhammānaṃ avikkhepalakkhaṇe indaṭṭhakaraṇena sātisayaṃ paccayo hotīti dassento 『『sampayuttadhamme…pe… adhivacana』』nti āha.

『『Sampasādanaṃ , cetaso ekodibhāva』』nti visesanadvayaṃ jhānassa atisayavacanicchāvasena gahitaṃ. Svāyamatisayo yathā imasmiṃ jhāne labbhati, na tathā paṭhamajjhāneti imaṃ visesaṃ dassetuṃ 『『nanu cā』』tiādi vuttaṃ. Ārammaṇe āhananapariyāhananavasena, anumajjanaanuyojanavasena ca pavattamānā dhammā satipi nīvaraṇappahānena kilesakālussiyāpagame sampayuttānaṃ kañci khobhaṃ karontā viya tehi ca te na sannisinnā hontīti vuttaṃ 『『vitakkavicārakkhobhena na suppasanna』』nti. Khuddikā ūmiyo vīciyo. Mahatiyo taraṅgā. Satipi indriyasamatte, vīriyasamatāya ca teneva khobhena, sampasādābhāvena ca samādhipi na suṭṭhu pākaṭo bahale viya jale maccho. Yathāvuttakkhobho eva palibodho. Evaṃ vuttenāti yassā saddhāya vasena sampasādanaṃ, yassā ca cittekaggatāya vasena ekodibhāvanti ca jhānaṃ vuttaṃ. Tāsaṃ eva 『『saddahanā』』tiādinā pavattiākārassa visesavibhāvanāvasena vuttena. Tena vibhaṅgapāṭhena. 『『Sampasādanayogato, sampasādanato vā sampasādanaṃ, ekodiṃ bhāvetīti ekodibhāvanti jhānaṃ vutta』』nti evaṃ pavattā ayaṃ atthavaṇṇanā na virujjhati. Yathā pana avirodho, so vutto eva.

我來翻譯這段巴利文： 勝者於世說"一"如"乃至他人我為一日"等。一無二"獨一小勝"等一字見無伴義故說"一無伴"。信等雖俱法共不共為緣,但定於禪剎那以無散亂相作主為殊勝緣故說"俱法等別名"。 "清凈,心一境性"二修飾取禪欲說勝義。此勝如此禪得非如初禪為顯此別說"然豈"等。于所緣以擊遍擊力及隨撫隨合力轉法雖以斷障離垢染令俱如作擾彼等非安定故說"以尋伺擾非極凈"。小浪為波。大為涌。雖有根平等勤平等以彼擾無清凈故定亦不極明如濁水中魚。如說擾即障。如是說即以何信力清凈以何心一境性力一境性說禪。彼等以"信"等轉相別分別說。以彼分別文。"因清凈合或由清凈為清凈,修一境為一境性說禪"如是轉此義釋不相違。如何無違已說。

81.Santāti samaṃ nirodhaṃ gatā. Samitāti bhāvanāya samaṃ gamitā nirodhitā. Vūpasantāti tato eva suṭṭhu upasantā. Atthaṅgatāti atthaṃ vināsaṃ gatā. Abbhatthaṅgatāti upasaggena padaṃ vaḍḍhetvā vuttaṃ. Appitāti vināsaṃ gamitā. Sositāti pavattisaṅkhātassa santānassa abhāvena sosaṃ sukkhabhāvaṃ itā. Byantikatāti vigatantakatā.

Ayamatthoti bhāvanāya pahīnattā vitakkavicārānaṃ abhāvo. Codakena vuttamatthaṃ sampaṭicchitvā pariharituṃ 『『evametaṃ siddhovāyamattho』』ti vatvā 『『na paneta』』ntiādi vuttaṃ. Tattha etanti 『『vitakkavicārānaṃ vūpasamā』』ti etaṃ vacanaṃ. Tadatthadīpakanti tassa vitakkavicārābhāvamattasaṅkhātassa atthassa dīpakaṃ. Ayañhettha attho – dutiyajjhānādiadhigamūpāyadīpakena ajjhattasampasādanatāya, cetaso ekodibhāvatāya ca hetudīpakena, avitakkaavicārabhāvahetudīpakena ca vitakkavicāravūpasamavacaneneva vitakkavicārābhāvo dīpitoti kiṃ puna avitakkaavicāravacanena katenāti? Na, adīpitattā. Na hi vitakkavicāravūpasamavacanena vitakkavicārānaṃ appavatti vuttā hoti. Vitakkavicāresu hi taṇhāppahānaṃ etesaṃ vūpasamanaṃ, ye ca saṅkhāresu taṇhāppahānaṃ karonti, tesu maggesu, pahīnataṇhesu ca phalesu saṅkhārapavatti hoti eva , evamevidhāpi vikkhambhitavitakkavicārataṇhassa dutiyajjhānassa vitakkavicārasampayogo purimena na nivārito siyāti taṃnivāraṇatthaṃ, āvajjitukāmatādiatikkamova tesaṃ vūpasamoti dassanatthañca 『『avitakkaṃ avicāra』』nti vuttaṃ. Paṭhamampīti paṭhamaṃ jhānampi.

『『Dutiyaṃ uppannantipi dutiya』』nti vattuṃ vaṭṭatiyeva. Na tathā imassa vitakkavicārāti yathā paṭhamajjhānassa upacārakkhaṇe nīvaraṇāni pahīyanti, tathā imassa dutiyajjhānassa upacārakkhaṇe vitakkavicārā na pahīyanti asaṃkiliṭṭhasabhāvattā, upacārabhāvanāya ca te pahātuṃ asamatthabhāvato. Yadipi tāya tesu taṇhā pahīyati, na pana savisesaṃ. Savisesañhi tattha taṇhāppahānaṃ appanāya eva hoti. Tena vuttaṃ 『『appanākkhaṇeyevā』』tiādi. Pahānaṅgatāpi atisayappahānavaseneva veditabbā yathā nīvaraṇānaṃ paṭhamajjhānassa. Tasmāti yasmā tivaṅgamevetaṃ jhānaṃ, tasmā. Tanti vibhaṅge vacanaṃ. Rathassa paṇḍukambalaṃ viya sampasādo jhānassa parikkhāro, na jhānaṅganti āha 『『saparikkhāraṃ jhānaṃ dassetu』』nti.

Tatiyajjhānakathāvaṇṇanā

82.Uppilāvitanti kāmañcāyaṃ pariggahesu apariccattapemassa anādīnavadassino taṇhāsahagatāya pītiyā pavattiākāro, idha pana dutiyajjhānapīti adhippetā. Tathāpi sabbaso pītiyaṃ avirattaṃ, sāpi anubandheyyāti vuttaṃ. Uppilāvitaṃ viyāti vā uppilāvitaṃ. Ādīnavaṃ hi tattha pākaṭataraṃ katvā dassetuṃ evaṃ vuttanti daṭṭhabbaṃ.

1. Virajjanaṃ virāgo. Taṃ pana virajjanaṃ nibbindanamukhena hīḷanaṃ vā tappaṭibaddharāgappahānaṃ vāti tadubhayaṃ dassetuṃ 『『vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā』』ti āha. Vuttappakārāyāti 『『yadeva tattha pītī』』tiādinā vuttappakārāya. Sampiṇḍanaṃ samuccayo.

Maggoti upāyo. Tadadhigamāyāti tatiyamaggādhigamāya.

我來翻譯這段巴利文： 81. 寂即平等趣滅。止即以修平等令趣滅。息即由此極寂。沒即趣沒滅。遍沒即加字首說增語。入即令趣滅。干即因無名轉續令趣乾燥。邊作即作離邊。 此義即以修斷故尋伺無。領受詰者說義為遮即說"如是此義成"說"但非此"等。彼中此即"尋伺寂止"此語。表彼義即表彼唯尋伺無義。此中義 - 以表得第二禪等方便表內清凈心一境性因及表無尋無伺因尋伺寂止語即表尋伺無故何用無尋無伺語?否,因未表。實以尋伺寂止語不說尋伺不轉。實尋伺愛斷為彼等寂止,於行斷愛諸道及斷愛諸果有行轉,如是此中伏尋伺愛第二禪尋伺俱為前不遮故為遮彼,及顯超越欲轉向等為彼寂止故說"無尋無伺"。初即初禪亦。 "第二生亦為第二"亦可說。此尋伺非如彼即如初禪近分剎那斷諸障,如是此第二禪近分剎那尋伺不斷因無染性及近分修不能斷彼故。雖以彼斷彼愛非殊勝。實彼殊勝斷愛唯以入定故說"唯入定剎那"等。斷支亦應知以勝斷如初禪諸障。故即因此禪唯三支故。彼即分別中語。如車紅羯悉寶清凈為禪資非禪支故說"為顯有資禪"。 第三禪文釋 82.浮即雖此于取未離愛未見過患以愛俱喜轉相,此中意第二禪喜。如是亦于喜全未離,彼亦隨故說。或如浮為浮。應知為顯彼中更明過患如是說。 83.離為離。彼離厭門輕或斷彼系愛為顯彼二說"厭如說喜或超越"。如說即以"彼中喜"等如說。攝為聚。 道即方便。為得彼即為得第三道。

84.Upapattitoti samavāhitabhāvena patirūpato. Jhānupekkhāpi samavāhitameva antonītaṃ katvā pavattatīti āha 『『samaṃ passatī』』ti. Visadāyāti paribyattāya saṃkilesavigamena. Vipulāyāti mahatiyā sātisayaṃ mahaggatabhāvappattiyā. Thāmagatāyāti pītivigamena thirabhāvappattāya.

Parisuddhapakati khīṇāsavapakati nikkilesatā. Sattesu kammassakatādassanahetuko samabhāvadassanākāro majjhattākāro brahmavihārupekkhā.

Sahajātadhammānanti niddhāraṇe sāmivacanaṃ. Samappavattiyā bhāvanāya vīthipaṭipannāya alīnānuddhatā nirassādatāya paggahaniggahasampahaṃsanesu byāpārābhāvato sampayuttadhammesu majjhattākārabhūtā bojjhaṅgupekkhā.

Upekkhānimittanti ettha līnuddhaccapakkhapātarahitaṃ majjhattaṃ vīriyaṃ upekkhā. Tadeva taṃ ākāraṃ gahetvā pavattetabbassa tādisassa vīriyassa nimittabhāvato upekkhānimittaṃ bhāvanāya samappavattikāle upekkhīyatīti upekkhā, vīriyameva upekkhā vīriyupekkhā.

『『Paṭhamaṃ jhānaṃ paṭilābhatthāya nīvaraṇe…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya ākiñcaññāyatanasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇa』』nti (paṭi. ma. 1.57) evamāgatā imā aṭṭha samādhivasena uppajjanti. 『『Sotāpattimaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ. Sotāpattiphalasamāpattatthāya uppādaṃ pavattaṃ…pe… arahattamaggaṃ paṭilābhatthāya uppādaṃ…pe… upāyāsaṃ…pe… arahattaphalasamāpattatthāya suññatāvihārasamāpattatthāya animittavihārasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇa』』nti evamāgatā imā dasa vipassanāvasena uppajjanti. Ettha ca paṭhamajjhānādīhi vikkhambhitāni nīvaraṇavitakkavicārādīni paṭisaṅkhāya sabhāvato upaparikkhitvā sanniṭṭhānavasena tiṭṭhamānā nīvaraṇādipaṭisaṅkhāsantiṭṭhanā diṭṭhādīnavattā tesaṃ gahaṇe uppādane ajjhupekkhantī vipassanāpaññā gahaṇe majjhattabhūtā upekkhā.

Tattha uppādanti purimakammapaccayā khandhānaṃ idha uppattimāha. Pavattanti tathāuppannassa pavattiṃ. Nimittanti sabbampi tebhūmakasaṅkhāragataṃ nimittabhāvena upaṭṭhānato. Āyūhananti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ. Paṭisandhinti āyatiṃ uppattiṃ. Gatinti yāya gatiyā sā paṭisandhi hoti. Nibbattinti khandhānaṃ nibbattanaṃ. Upapattinti 『『samāpannassa vā upapannassa vā』』ti (paṭi. ma.

我來翻譯這段巴利文： 84. 生即以等引性適宜。禪舍亦等引內攝轉故說"平觀"。凈即明顯以離染。廣即大以得殊勝廣大性。力得即以離喜得堅固性。 清凈性漏盡性無垢性。于有情以見業自性因等性見相中相梵住舍。 俱生法即分別主格。以修等轉道行不沉不舉無味故於策抑鼓無作用故於俱法為中性覺支舍。 舍相即此離沉掉偏執中性精進為舍。彼即彼相取應令轉如是精進為相性故舍相於修等轉時舍故舍,精進即舍為精進舍。 "為得初禪諸障等乃至為得非想非非想處等至觀空無處想止住慧於行舍智"如是來此八以定生。"為得預流道生轉相功造結生趣生起生生老病死憂悲惱。為預流果等至生轉等乃至為得阿羅漢道生等悲惱等乃至為阿羅漢果等至為空住等至為無相住等至生轉相功造結生趣生起生生老病死憂悲惱觀止住慧於行舍智"如是來此十以觀生。此中以初禪等伏諸障尋伺等以觀以自性遍察以決定住障等觀止住以見過患彼等取生舍觀慧于取中性舍。 彼中生即說前業緣蘊此生。轉即如是生已轉。相即一切三界行相現故。功即未來結生因業。結生即未來生。趣即何趣彼結生。生即蘊生。生起即"等得或已生"。

1.72) ettha 『『upapannassā』』ti vuttavipākappavattiṃ. Jātinti jarādīnaṃ paccayabhūtaṃ bhavapaccayā jātiṃ. Jarābyādhimaraṇādayo 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 veditabbaṃ. Appaṇihitavimokkhavasena magguppattihetubhūtā catasso, tathā phalasamāpattiyā catasso, suññatavihāraanimittavihāravasena dveti dasa saṅkhārupekkhā.

Yāti vipassanāpaññā. Yadatthīti yaṃ aniccādilakkhaṇattayaṃ upalabbhati. Yaṃ bhūtanti yaṃ paccayanibbattattā bhūtaṃ khandhapañcakaṃ. Taṃ pajahatīti aniccānupassanādīhi niccasaññādayo pajahanto sammadeva diṭṭhādīnavattā tappaṭibaddhacchandarāgappahānena pajahati, yathā āyatiṃ ādānaṃ na hoti, tathā paṭipattiyā pajahati. Tathābhūto ca tattha upekkhaṃ paṭilabhati. Vicinaneti aniccādivasena sammasanepi.

Sampayuttadhammānaṃ samappavattihetutāya samavāhitabhūtā. Nīvaraṇavitakkavicārādisabbapaccanīkehi vimuttattā sabbapaccanīkaparisuddhā. Tesaṃ vūpasantattā paccanīkavūpasamanepi abyāpārabhūtā abyāpārabhāvena pavattā, abyāpārataṃ vā pattā.

Yadi atthato ekā, kathamayaṃ bhedoti āha 『『tena tenā』』tiādi. Tasmāti yasmā satipi sabhāvato abhede yehi pana paccayavisesehi svāyamimāsaṃ avatthābhedo, tesaṃ ekajjhaṃ appavattito na tāsaṃ abhedo, ekajjhaṃ vā pavatti, tasmā. Tenāha 『『yattha chaḷaṅgupekkhā』』tiādi.

Ekībhāvoti ekatā. Satipi majjhattābhāvasāmaññe visayabhedena panassā bhedo. Yamatthaṃ sandhāya 『『kiccavasena dvidhā bhinnā』』ti vuttaṃ, taṃ vitthārato dassento 『『yathā hī』』tiādimāha. Ayaṃ vipassanupekkhā. Yaṃ sandhāya vuttaṃ pāḷiyaṃ 『『yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī』』ti (ma. ni. 3.71; a. ni. 7.55). Tattha yadatthi yaṃ bhūtanti khandhapañcakaṃ, taṃ muñcitukamyatāñāṇena pajahati. Diṭṭhasovattikattayassa sabbalakkhaṇavicinane viya diṭṭhalakkhaṇattayassa bhūtassa saṅkhāralakkhaṇavicinane upekkhaṃ paṭilabhati. Saṅkhārānaṃ aniccādilakkhaṇassa sudiṭṭhattā tesaṃ vicinane majjhattabhūtāya vipassanupekkhāya siddhāya tathā diṭṭhādīnavānaṃ tesaṃ gahaṇepi ajjhupekkhanā siddhāva hoti, sabbaso visaṅkhāraninnattā ajjhāsayassa.

Anābhogarasāti paṇītasukhepi tasmiṃ avanatipaṭipakkhakiccāti attho. Abyāpārapaccupaṭṭhānāti satipi sukhapāramippattiyaṃ tasmiṃ sukhe abyāvaṭā hutvā paccupatiṭṭhati, sampayuttānaṃ vā tattha abyāpāraṃ paccupaṭṭhapetīti attho. Sampayuttadhammānaṃ khobhaṃ, uppilavañca āvahantehi vitakkādīhi abhibhūtattā aparibyattaṃ. Tattha tatramajjhattatāya kiccaṃ. Tadabhāvato idha paribyattaṃ.

Niṭṭhitā 『『upekkhako ca viharatī』』ti etassa

Sabbaso atthavaṇṇanā.

我來翻譯這段巴利文： 1.72.此中"已生"說異熟轉。生即老等緣性以有緣生。老病死等即明顯。此中生等五以行舍智境說,余以彼異名。即"生、生"此二為生及結生異名,"趣、生起"此二為轉異名,老等為相應知。以無愿解脫道生因四,如是果等至四,以空住無相住二為十行舍。 何即觀慧。何有即何無常等三相得。何有即何因生有五蘊。彼斷即以無常觀等斷常想等以正見過患斷彼系愛慾斷,如未來不取,如是行斷。如是有並得彼舍。于觀察即于無常等觀察。 以俱法等轉因性成等引。以離障尋伺等一切對治故一切對治清凈。以彼息故於對治息亦無作用性無作用性轉,或得無作用性。 若義一,如何此別故說"以彼彼"等。故即因雖自性無別以何緣別此等位別,彼不一起轉故彼等非無別,或一起轉,故。故說"何處六支舍"等。 一性即一。雖有中性共,以境別彼別。為何義說"以作用二分",為顯廣說"如"等。此觀舍。為此聖典說"何有何有,彼斷,得舍"。彼中何有何有即五蘊,以欲舍智斷。如見三相於一切相觀察如是于見三相有於行相觀察得舍。以行無常等相善見故於彼觀察成中性觀舍如是于如是見過患彼等取亦成舍,以一切向離行意樂故。 以無思味即于勝樂亦無傾對治作用義。現無作用即雖得樂究竟於彼樂成無務現起,或令俱法于彼現無作用義。以尋等能引俱法擾浮勝故不明。彼彼中性作用。以彼無故此明。 畢"住舍"此一切義釋。

85.『『Saratīti sato』』ti padassa kattusādhanatamāha. Sampajānātīti sammadeva pajānāti. Saraṇaṃ cintanaṃ upaṭṭhānaṃ lakkhaṇametissāti saraṇalakkhaṇā. Sammussanapaṭipakkho asammussanaṃ, taṃ kiccaṃ etissāti asammussanarasā. Kilesehi ārakkhā hutvā paccupatiṭṭhati, tato vā ārakkhaṃ paccupaṭṭhapetīti ārakkhapaccupaṭṭhānā. Asammuyhanaṃ sammadeva pajānanaṃ, sammohapaṭipakkho vā asammoho. Tīraṇaṃ kiccassa pāragamanaṃ. Pavicayo vīmaṃsā.

Kāmaṃ upacārajjhānādīni upādāya paṭhamadutiyajjhānānipi sukhumāneva, imaṃ pana uparijhānaṃ upādāya 『『oḷārikattā』』ti vuttaṃ. Sā ca oḷārikatā vitakkādithūlaṅgatāya veditabbā. Keci 『『bahucetasikatāyā』』ti ca vadanti . Gati sukhā hoti tattha jhānesūti adhippāyo. Abyattaṃ tattha satisampajaññakiccaṃ 『『idaṃ nāma dukkaraṃ karīyatī』』ti vattabbassa abhāvato. Oḷārikaṅgappahānena sukhumattāti ayamattho kāmaṃ dutiyajjhānepi sambhavati, tathāpi yebhuyyena avippayogībhāvena vattamānesu pītisukhesu pītisaṅkhātassa oḷārikaṅgassa pahānena sukhumatāya idha sātisayo satisampajaññabyāpāroti vuttaṃ 『『purisassā』』tiādi. Punadeva pītiṃ upagaccheyyāti hānabhāgiyaṃ jhānaṃ siyā dutiyajjhānameva sampajjeyyāti attho. Tenāha 『『pītisampayuttameva siyā』』ti. 『『Idañca atimadhuraṃ sukha』』nti tatiyajjhānasukhaṃ sandhāyāha. Atimadhuratā cassa pahāsodagyasabhāvāya pītiyā abhāveneva veditabbā. Idanti 『『sato, sampajāno』』ti padadvayaṃ.

Tasmā etamatthaṃ dassentoti yasmā tassa jhānasamaṅgino yaṃ nāmakāyena sampayuttaṃ sukhaṃ, taṃ so paṭisaṃvedeyya. Yaṃ vā tanti atha vā yaṃ taṃ yathāvuttaṃ nāmakāyasampayuttaṃ sukhaṃ. Taṃsamuṭṭhānena tato samuṭṭhitena atipaṇītena rūpena assa jhānasamaṅgino rūpakāyo yasmā phuṭo. Yassa rūpakāyassa phuṭattā jhānā vuṭṭhitopi jhānasamaṅgī kāyikaṃ sukhaṃ paṭisaṃvedeyya. Tasmā etaṃ cetasikakāyikasukhapaṭisaṃvedanasaṅkhātaṃ atthaṃ dassento 『『sukhañca kāyena paṭisaṃvedetīti āhā』』ti yojanā. Ayañhettha saṅkhepattho – nāmakāyena cetasikasukhaṃ, kāyikasukhaheturūpasamuṭṭhāpanena kāyikasukhañca jhānasamaṅgī paṭisaṃvedetīti vuccati. Phuṭattāti byāpitattāti attho. Yathā hi udakena phuṭasarīrassa tādise nātipaccanīke vātādiphoṭṭhabbe phuṭe sukhaṃ uppajjati, evametehi phuṭasarīrassāti. Aparo nayo – sukhañca kāyena paṭisaṃvedetīti ettha kathamābhogena vinā sukhapaṭisaṃvedanāti codanāyaṃ 『『kiñcāpi…pe… evaṃ santepī』』ti. Yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ, tasmā sukhañca kāyena paṭisaṃvedetīti yojanā. Idāni sahāpi ābhogena sukhapaṭisaṃvedanaṃ dassetuṃ 『『yaṃ vā ta』』ntiādi vuttaṃ.

我來翻譯這段巴利文： 85. "念即念"此語說作者義。正知即正知。念即思維現起為相此故念相。不忘對治不忘,此作用此故不忘味。為染守護現起,或令現守護故守護現起。不迷即正知,或癡對治為不迷。決即作用到彼岸。擇即考察。 雖依近分禪等初二禪亦細,但依此上禪說"粗性"。彼粗性應知以尋等粗支性。某說"以多心所性"。趣樂即于彼諸禪義。不明彼中念正知作用因無可說"此難作"。以斷粗支細性此義雖二禪亦有,如是雖以多分不離性轉喜樂中斷喜名粗支細性故此勝念正知作用故說"如人"等。再趣喜即成退分禪為成就二禪義。故說"唯喜俱"。"此極美樂"說第三禪樂。彼極美性應知以無喜性歡踴性。此即"念,正知"二語。 故顯此義即因彼具禪者以何名身俱樂,彼應覺受。或何彼即或何彼如說名身俱樂。以彼生以彼生極勝色此具禪者色身因遍。以何色身遍故出禪亦具禪者應覺受身樂。故顯此名覺受身心樂義說"以身覺受樂"語。此中略義 - 以名身心樂,以身樂因色生身樂具禪者覺受說。遍即滿義。如以水遍身於如是不太違風等觸遍生樂,如是以彼遍身故。另釋 - 以身覺受樂此中如何無思維覺受樂於詰"雖何等隨"。因彼名身俱樂,故以身覺受樂語。今為顯有思維覺受樂說"何彼"等。

86.Yanti hetuatthe nipāto, yasmāti attho. Tenāha 『『yaṃjhānahetū』』ti. 『『Ācikkhantī』』tiādīni padāni kittanatthānīti adhippāyenāha 『『pasaṃsantīti adhippāyo』』ti. Kintīti pasaṃsanākārapucchā. Edisesu ṭhānesu satiggahaṇeneva sampajaññampi gahitaṃ hotīti idha pāḷiyaṃ satiyā eva gahitattā evaṃ upaṭṭhitasatitāya 『『satimā』』 icceva vuttaṃ, 『『sampajāno』』ti heṭṭhā vuttattā vā.

Jhānakkhaṇe cetasikasukhameva labbhatīti 『『sukhaṃ nāmakāyena paṭisaṃvedetī』』ti ca vuttaṃ. Tatiyantigaṇanānupubbatāti ito paṭṭhāya dutiyatatiyajjhānakathāhi aviseso, viseso ca vuttoti.

Catutthajjhānakathāvaṇṇanā

1. Idāni nibbattitavisesaṃ dassento 『『ayaṃ pana viseso』』ti vatvā 『『yasmā』』tiādimāha. Āsevanapaccayena paccayo na hoti, aniṭṭhe ṭhāne padantarasaṅgahitassa āsevanapaccayattābhāvato. Adukkhamasukhāya vedanāya uppajjitabbaṃ sātisayaṃ sukhavirāgabhāvanābhāvato. Tānīti appanāvīthiyaṃ javanāni sandhāyāha.

我來翻譯這段巴利文： 86. 何即因義助詞,為因義。故說"以何禪因"。"說"等語為讚歎義意故說"讚歎義"。如何即問讚歎相。如是處以取念亦取正知故此聖典唯取念故如是已起念性故唯說"具念",或因下說"正知"。 禪剎那唯得心樂故說"以名身覺受樂"。第三即數次第從此第二第三禪說無別有別。 第四禪文釋 87. 今顯生差別說"此差別"說"因"等。習緣非緣,因不愛處攝余語無習緣性。應生不苦不樂受因無勝離樂修性。彼等即說入定路速行。; provided by EasyChat

88.『『Pubbevā』』ti vuttattā kadā pana tesaṃ pahānaṃ hotīti codanāyaṃ āha 『『catunnaṃ jhānānaṃ upacārakkhaṇe』』ti. Evaṃ veditabbanti sambandho. Pahānakkamo nāma pahāyakadhammānaṃ uppattipaṭipāṭi. Tena pana vuccamāne 『『dukkhaṃ domanassaṃ sukhaṃ somanassa』』nti vattabbaṃ siyā. Kasmā ito aññathā vacananti āha 『『indriyavibhaṅge』』tiādi. Atha kasmā jhānesveva nirodho vuttoti sambandho.

Kattha cuppannaṃ dukkhindriyanti attano paccayehi uppannaṃ dukkhindriyaṃ. Kattha ca aparisesaṃ nirujjhatīti nirodhaṭṭhānaṃ pucchati. Tena 『『katthā』』ti pucchāyaṃ, 『『etthā』』ti vissajjanepi hetumhi bhummavacanaṃ daṭṭhabbaṃ. Jhānānubhāvanimittaṃ hi anuppajjantaṃ 『『dukkhindriyaṃ aparisesaṃ nirujjhatī』』ti vuttaṃ. Atisayanirodho suṭṭhu pahānaṃ ujupaṭipakkhena vūpasamo.

Nānāvajjaneti yena āvajjanena appanāvīthi, tato bhinnāvajjane, anekāvajjane vā. Appanāvīthiyañhi upacāro ekāvajjano, itaro anekāvajjano anekakkhattuṃ pavattanato. Visamanisajjāya uppannakilamatho visamāsanupatāpo. Pītipharaṇenāti pītiyā pharaṇarasattā, pītisamuṭṭhānānaṃ vā paṇītarūpānaṃ kāyassa byāpanato vuttaṃ. Tenāha 『『sabbo kāyo sukhokkanto hotī』』ti. Vitakkavicārapaccayepīti pi-saddo aṭṭhānappayutto, so 『『pahīnassā』』ti ettha ānetvā sambandhitabbo 『『pahīnassāpi domanassindriyassā』』ti. Etaṃ domanassindriyaṃ uppajjatīti sambandho. 『『Tassa mayhaṃ aticiraṃ vitakkayato vicārayato kāyopi kilamicittampi uhaññī』』ti vacanato kāyacittakhedānaṃ vitakkavicārappaccayatā veditabbā . 『『Vitakkavicārabhāve uppajjati domanassindriya』』nti ānetvā sambandhitabbaṃ. Tatthassa siyā uppattīti tattha dutiyajjhānūpacāre assa domanassassa uppatti bhaveyya.

我來翻譯這段巴利文： 88. 因說"先"故於問何時彼等斷說"四禪近分剎那"。應如是知即關連。斷次第名斷法生次第。以彼說應說"苦憂樂喜"。何故異此說說"根分別"等。何故唯禪說滅即關連。 何處生苦根即以自緣生苦根。何處無餘滅即問滅處。以彼"何處"問,"此處"答亦應知處格因義。實以禪威力相不生故說"苦根無餘滅"。勝滅善斷以正對治息。 異尋即以何尋入定路,異彼尋,或多尋。實入定路近分一尋,余多尋因多次轉。以不正坐生疲為不正坐熱。以喜遍即以喜遍味性,或以喜生勝色遍身說。故說"一切身樂入"。尋伺緣亦即亦字不當處用,彼應合"斷"即"已斷憂根亦"。此憂根生即關連。從"我彼過久尋伺身亦疲心亦惱"語應知身心疲尋伺緣性。"于尋伺有生憂根"應合。彼處彼應生即彼處第二禪近分彼憂應生。

Ettha ca yadeke 『『tatthassa siyā uppattī』』ti vadantena jhānalābhīnampi domanussuppatti atthīti dassitaṃ hoti. Tena ca anīvaraṇasabhāvo lobho viya dosopi atthīti dīpeti. Na hi dosena vinā domanassaṃ pavattati. Na cettha paṭṭhānapāḷiyā virodho cintetabbo. Yasmā tattha parihīnaṃ jhānaṃ ārammaṇaṃ katvā pavattamānaṃ domanassaṃ dassitaṃ, aparihīnajjhānamārammaṇaṃ katvā uppajjamānassa domanassassa asambhavato. Jhānalābhīnaṃ sabbaso domanassaṃ nuppajjatīti ca na sakkā vattuṃ, aṭṭhasamāpattilābhino api tassa uppannattā. Na heva kho so pahīnajjhāno ahosīti vadanti, taṃ ayuttaṃ anīvaraṇasabhāvassa dosassa abhāvato. Yadi siyā, rūpārūpāvacarasattānampi uppajjeyya, na ca uppajjati. Tathā hi 『『arūpe kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇaṃ uddhaccanīvaraṇaṃ avijjānīvaraṇa』』ntiādīsu byāpādakukkuccanīvaraṇāni anuddhaṭāni. Na cettha nīvaraṇattā parihāro, kāmacchandādīnampi anīvaraṇānaṃyeva nīvaraṇasadisatāya nīvaraṇapariyāyassa vuttattā. Yaṃ pana vuttaṃ 『『aṭṭhasamāpattilābhino api tassa uppannattā』』ti, tampi akāraṇaṃ uppajjamānena ca domanassena jhānato parihāyanato. Lahukena pana paccayena parihīnaṃ tādisā appakasireneva paṭipākatikaṃ karontīti daṭṭhabbaṃ. 『『Tatthassa siyā uppattī』』ti idaṃ pana parikappavacanaṃ upacārakkhaṇe domanassassa appahīnabhāvadassanatthaṃ. Tathā hi vuttaṃ 『『na tveva antoappanāya』』nti. Yadi pana tadā domanassaṃ uppajjeyya, paṭhamajjhānampissa parihīnamevāti daṭṭhabbaṃ. Pahīnampi somanassindriyaṃ pīti viya na dūreti katvā 『『āsannattā』』ti vuttaṃ. Nānāvajjanūpacāre pahīnampi pahānaṅgaṃ paṭipakkhena avihatattā antarantarā uppajjeyya vāti imamatthaṃ dassento 『『appanāppattāyā』』tiādimāha. Tādisāya āsevanāya icchitabbattā yathā maggavīthito pubbe dve tayo javanavārā sadisānupassanāva pavattanti, evamidhāpi appanāvārato pubbe dve tayo javanavārā upekkhāsahagatāva pavattantīti vadanti.

Samāhaṭāti samānītā, saṅgahetvā vuttāti attho. Sukhadukkhāni viya anoḷārikattā avibhūtatāya sukhumā. Tato eva anuminitabbasabhāvattā duviññeyyā. Duṭṭhassāti duṭṭhapayogassa, duddammassāti attho. Sakkā hoti esā gāhayituṃ aññāpohananayenāti adhippāyo.

Adukkhamasukhāyacetovimuttiyāti idameva catutthajjhānaṃ daṭṭhabbaṃ. Paccayadassanatthanti adhigamassa upāyabhūtapaccayadassanatthaṃ. Tenāha 『『dukkhappahānādayo hi tassā paccayā』』ti. Dukkhappahānādayoti ca sopacārā paṭhamajjhānādayovettha adhippetā.

Pahīnāti vuttā 『『pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā』』ti. Etāti sukhādayo vedanā.

Somanassaṃ rāgassa paccayo. Vuttañhi 『『sukhāya kho, āvuso visākha, vedanāya rāgānusayo anusetī』』ti (ma. ni.

我來翻譯這段巴利文: 此中某說"彼處彼應生"說者,表示得禪者亦有憂生。以彼表示如貪無障性瞋亦有。實無瞋不轉憂。此中不應思惟發趣聖典相違。因彼中顯示以失禪為所緣轉憂,因不可能以未失禪為所緣生憂。不可說得禪者全不生憂,因得八等至者亦生彼。說"彼非失禪者",彼不當因無無障性瞋。若有,色無色界有情亦應生,而不生。如是"無色依欲貪障,依睡眠障,掉舉障,無明障"等中未舉瞋惱障。此中不以障性遮,因說欲貪等非障亦以似障性說障異名。所說"因得八等至者亦生彼",彼亦非因,因生憂即失禪。應知以輕緣失如是者不難即復原。"彼處彼應生"此為假設語為顯近分剎那憂未斷。如是說"但非入定中"。若爾時生憂,應知彼初禪亦失。說"以近"因已斷喜根如喜非遠。為顯近分異尋中已斷支因未以對治害故間生此義說"已得入定"等。因欲如是習故說如道路前二三速行轉相觀,如是此中亦說入定前二三速行轉唯俱舍。 攝即集,攝說義。如樂苦因非粗性不明性故細。由彼即應推知性故難知。惡即惡行,難調義。此能令取以遮他法義。 不苦不樂心解脫即應見此第四禪。為見緣即為見得方便緣。故說"實斷苦等為彼緣"。斷苦等即此中意含近分初禪等。 說斷"以盡五下分結"。此等即樂等受。 喜為貪緣。實說"友毗舍佉,樂受隨眠貪隨眠"。;

1.465). Domanassaṃ dosassa paccayo. Vuttampi cetaṃ 『『dukkhāya kho, āvuso visākha, vedanāya paṭighānusayo anusetī』』ti. Sukhādighātenāti sukhādīnaṃ pahānena. Assa jhānassa.

Na dukkhanti adukkhaṃ, dukkhavidhuraṃ. Yasmā tattha dukkhaṃ natthi, tasmā vuttaṃ 『『dukkhābhāvenā』』ti. Asukhanti etthapi eseva nayo. Etenāti dukkhasukhapaṭikkhepavacanena. 『『Paṭipakkhabhūta』』nti idaṃ idha tatiyavedanāya dukkhādīnaṃ samatikkamavasena pattabbattā vuttaṃ, na kusalākusalānaṃ viya ujuvipaccanīkatāya. Iṭṭhāniṭṭhaviparītassa majjhattārammaṇassa, iṭṭhāniṭṭhaviparītaṃ vā majjhattākārena anubhavanalakkhaṇā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā. Tato eva majjhattarasā. Avibhūtapaccupaṭṭhānāti sukhadukkhāni viya na vibhūtākārā , piṭṭhipāsāṇe migagatamaggo viya tehi anumātabbā avibhūtākāropaṭṭhānā. Sukhanirodho nāma idha catutthajjhānūpacāro, so padaṭṭhānaṃ etissāti sukhanirodhapadaṭṭhānā.

89.『『Upekkhāsatipārisuddhi』』nti purimapade uttarapadalopenetaṃ samāsapadanti āha 『『upekkhāya janitasatipārisuddhi』』nti. Sabbapaccanīkadhammaparisuddhāya paccanīkasamanepi abyāvaṭāya pārisuddhiupekkhāya vattamānāya catutthajjhāne sati sampahaṃsanapaññā viya suparisuddhā, suvisadā ca hotīti āha 『『yā ca tassā satiyā pārisuddhi, sā upekkhāya katā, na aññenā』』ti. Yadi tatramajjhattatā idha 『『upekkhā』』ti adhippetā, kathaṃ satiyeva 『『parisuddhā』』ti vuttāti āha 『『na kevala』』ntiādi.

Evampi kasmā ayameva sati 『『upekkhāsatipārisuddhī』』ti vuttāti anuyogaṃ sandhāya 『『tattha kiñcāpī』』tiādi vuttaṃ. Tattha heṭṭhā tīsu jhānesu vijjamānāyapi tatramajjhattatāya paccanīkābhibhavato, sahāyapaccayavekallato ca apārisuddhi, tathā taṃsampayuttānaṃ. Tadabhāvato idha pārisuddhīti imamatthaṃ rūpakavasena dassetuṃ 『『yathā panā』』tiādi vuttaṃ. Sūriyappabhābhibhavāti sūriyappabhāya abhibhuyyamānattā. Atikkhatāya candalekhā viya rattipi sommasabhāvā sabhāgāya rattiyameva ca candalekhā samujjalatīti sā tassā sabhāgāti dassento 『『sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā』』ti āha.

『『Ekavīthiya』』nti idaṃ tattha somanassassa ekaṃsena abhāvato vuttaṃ, na tato purimataresu ekaṃsena bhāvato. Yathā pana vitakkādayo dutiyādijjhānakkhaṇeyeva pahīyanti, na tesaṃ ekavīthiyaṃ purimajavanesu, na evametanti dassetuṃ vuttaṃ. Catukkajjhāneti catukkanayavasena nibbattitajjhānacatukke.

Pañcakajjhānakathāvaṇṇanā

我來翻譯這段巴利文： 1.465.憂為瞋緣。亦說此"友毗舍佉,苦受隨眠恚隨眠"。以斷樂等即以斷樂等。此禪。 非苦即不苦,異苦。因彼中無苦,故說"以無苦"。不樂於此亦此理。以此即以否定苦樂語。"對治"此說因此中應以超越苦等得第三受,非如善不善正相違。異樂不樂中性所緣,或異樂不樂以中性相經驗相異樂不樂經驗相。由彼即中性味。現不明即如樂苦非明相,如石上鹿跡應由彼推知現不明相。樂滅名此第四禪近分,彼此足處故樂滅足處。 89"舍念清凈"即前分後分略此複合詞故說"以捨生念清凈"。一切對治法清凈于對治息亦無務清凈舍轉第四禪念如鼓勵慧善清凈,善明故說"何彼念清凈,彼以舍作,非他"。若彼彼中性此意為"舍",如何唯念說"清凈"說"非唯"等。 如是亦何故唯此念說"舍念清凈"于詰說"彼雖何"等。彼中下三禪雖有彼彼中性因對治勝,因缺助伴緣不清凈,如是彼俱。因彼無故此清凈此義以譬喻顯說"如"等。以日光勝即以日光勝故。勝月輪如夜亦柔性同類夜中月輪照故彼彼同類故顯說"以柔性或自益性同類夜"。 "一路"此說因彼喜定無故,非因前定有故。如尋等於第二等禪剎那斷,非彼等一路前速行,非如是為顯說。四禪即依四法生四禪。 五禪文釋;

90.Tatthāti paṭhamajjhāne. Catukkanayassa dutiyajjhāne viyāti catukkanayasambandhini dutiyajjhāne viya. Taṃ dvidhā bhinditvāti catukkanaye dutiyaṃ 『『avitakkaṃ vicāramattaṃ, avitakkaṃ avicāra』』nti ca evaṃ dvidhā bhinditvā pañcakanaye dutiyañceva tatiyañca hoti abhidhammeti (dha. sa. 168) adhippāyo. Suttantesu pana sarūpato pañcakanayo na gahito.

Kasmā panettha nayadvayavibhāgo gahitoti? Abhidhamme nayadvayavasena jhānānaṃ desitattā. Kasmā ca tattha tathā tāni desitāni? Puggalajjhāsayato, desanāvilāsato ca. Sannipatitadevaparisāya kira yesaṃ yathādesite paṭhamajjhāne vitakko eva oḷārikato upaṭṭhāsi, itare santato. Tesaṃ ajjhāsayavasena ca caturaṅgikaṃ avitakkaṃ vicāramattaṃ jhānaṃ desitaṃ. Yesaṃ vicāro, yesaṃ pīti, yesaṃ sukhaṃ oḷārikato upaṭṭhāsi, itare santato. Tesaṃ tesaṃ ajjhāsayavasena tatiyādīni jhānāni desitāni. Ayaṃ tāva puggalajjhāsayo.

Yassā pana dhammadhātuyā suppaṭividdhattā bhagavā yasmā desanāvilāsappatto, tasmā ñāṇamahantatāya desanāya sukusalo yaṃ yaṃ aṅgaṃ labbhati, tassa tassa vasena yathāruciṃ desanaṃ niyāmento catukkanayavasena, pañcakanayavasena ca. Tattha ca pañcaṅgikaṃ paṭhamaṃ, caturaṅgikaṃ dutiyaṃ, tivaṅgikaṃ tatiyaṃ, duvaṅgikaṃ catutthaṃ, duvaṅgikameva pañcamaṃ jhānaṃ desesīti ayaṃ desanāvilāso. Ettha ca pañcakanaye dutiyajjhānaṃ catukkanaye dutiyajjhānapakkhikaṃ katvā vibhattaṃ 『『yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti avitakkaṃ vicāramattaṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharatī』』ti (dha. sa. 168). Kasmā? Ekattakāyanānattasaññīsattāvāsaphalatāya dutiyajjhānena samānaphalattā, paṭhamajjhānasamādhito jātattā ca. Paṭhamajjhānameva hi 『『kāmehi akusalehi ca vivitta』』nti tadabhāvā na idha 『『vivicceva kāmehi vivicca akusalehī』』ti sakkā vattuṃ, nāpi 『『vivekaja』』nti. Suttantadesanāsu ca pañcakanaye dutiyatatiyajjhānāni dutiyajjhānameva bhajanti vitakkavūpasamā vicāravūpasamā avitakkattā, avicārattā ca. Evañca katvā suttantadesanāyapi pañcakanayo labbhatevāti siddhaṃ hoti. Nanu suttante cattāriyeva jhānāni vibhattānīti pañcakanayo na labbhatīti? Na, 『『savitakkasavicāro samādhī』』tiādinā (dī. ni.

我來翻譯這段巴利文： 90. 彼中即初禪中。如四法第二禪即如四法相關第二禪。分彼為二即四法中第二"無尋唯伺,無尋無伺"如是分為二於五法成第二及第三于阿毗達摩義。但經中不明取五法。 何故此中取二法分別?因阿毗達摩依二法說禪。何故彼中如是說彼?因人意樂,說莊嚴。實集會天眾中誰如說

3.305) samādhittayāpadesena pañcakanayassa labbhamānattā. Catukkanayanissito pana katvā pañcakanayo vibhattoti suttantadesanāyapi pañcakanayo niddhāretabbo. 『『Vitakkavicārānaṃ vūpasamā』』ti hi vitakkassa, vicārassa, vitakkavicārānañca 『『vitakkavicārāna』』nti sakkā vattuṃ. Tathā 『『avitakkaṃ, avicāra』』nti ca vinā, saha ca vicārena vitakkappahānena avitakkaṃ, saha, vinā ca vitakkena vicārappahānena avicāranti avitakkaṃ, avicāraṃ, avitakkañca avicārañcāti vā tividhampi sakkā saṅgahetuṃ.

Dutiyanti ca vitakkarahite, vitakkavicāradvayarahite ca ñāyāgatā desanā dutiyaṃ adhigantabbattā, vicāramattarahitepi dvayappahānādhigatasamānadhammattā. Evañca katvā pañcakanayaniddese dutiye vūpasantopi vitakko sahāyabhūtavicārāvūpasamena na sammā vūpasantoti vitakkavicāradvayarahite viya vicāravūpasameneva tadupasamaṃ, sesadhammānaṃ samānatañca dassentena 『『vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ tatiyaṃ jhānaṃ upasampajja viharatī』』ti tatiyaṃ catukkanaye dutiyena nibbisesaṃ vibhattaṃ. Duvidhassāpi sahāyavirahena, aññathā ca vitakkappahānena avitakkattaṃ, samādhijaṃ pītisukhattañca samānanti samānadhammattāpi dutiyanti niddeso . Vicāramattampi hi vitakkavicāradvayarahitaṃ viya 『『yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti avitakkaṃ vicāramattaṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharatī』』ti (dha. sa. 168) 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 uppajjatīti. Kasmā panevaṃ sarūpato pañcakanayo na vibhattoti? Vineyyajjhāsayato. Yathānulomadesanā hi suttantadesanāti.

Pathavīkasiṇaniddesavaṇṇanā niṭṭhitā.

Iti catutthaparicchedavaṇṇanā.

1. Sesakasiṇaniddesavaṇṇanā

Āpokasiṇakathāvaṇṇanā

1. Yathāvitthāritassa atthassa atidesopi vitthāraṭṭhāneyeva tiṭṭhatīti āha 『『vitthārakathā hotī』』ti. Āpokasiṇanti āpokasiṇajjhānaṃ, āpokasiṇakammaṭṭhānaṃ vā. Sabbaṃ vitthāretabbanti pathavīkasiṇakammaṭṭhāne vuttanayena vitthāretabbaṃ. Ettakampīti 『『kate vā akate vāti sabbaṃ vitthāretabba』』nti ettakampi avatvā. Sāmuddikena loṇudakena bharito jalāsayo loṇī. Nīlādivaṇṇasaṅkarapariharaṇatthaṃ 『『suddhavatthena gahita』』nti vuttaṃ. Aññanti bhūmiṃ sampattaṃ. Tathārūpanti yādisaṃ ākāsajaṃ udakaṃ, tādisaṃ. Tenāha 『『vippasannaṃ anāvila』』nti, yaṃ pana udakanti sambandho. 『『Na vaṇṇo paccavekkhitabbo』』tiādīsu yaṃ vattabbaṃ, taṃ pathavīkasiṇakathāyaṃ vuttameva. Lakkhaṇaṃ pana idha paggharaṇalakkhaṇaṃ veditabbaṃ.

Vuttanayenevāti pathavīkasiṇabhāvanāyaṃ vuttanayeneva. Taraṅguṭṭhānādi, pheṇamissatādi ca idha kasiṇadoso. Soti yogāvacaro. Tassāti paṭibhāganimittassa.

Tejokasiṇakathāvaṇṇanā

我來翻譯這段巴利文： 3.305. 三摩地三種表示得五法。依四法分別五法故經說亦應確定五法。"尋伺止息"即尋,伺,尋伺"尋伺"可說。如是"無尋,無伺"無伺及無伺尋斷無尋,有無尋伺斷無伺即無尋,無伺,無尋及無伺三種亦可攝。 第二即于無尋,無尋伺雙說第二應得,于無唯伺亦雙斷得同法。如是作五法說第二止息尋因助伴伺未止息不善止息故如無尋伺雙以伺止息顯彼止息,余法同以"尋伺止息內凈心一境性無尋無伺定生喜樂第三禪具足住"說第三於四法與第二無別分別。二種亦以無助伴,異尋斷無尋,定生喜樂同故同法亦第二說。唯伺亦如無尋伺雙"彼時修色生道無尋唯伺定生喜樂第二禪具足住"說無尋定生喜樂。或初禪俱行尋伺超一亦見彼住過雙超五法說第三,因應得第三。以初無間性彼生第二性。何故如是不明說五法?因所化意樂。實經說如順說。 地遍釋竟。 如是第四品釋。 5.余遍釋 水遍文釋 91. 如廣說義類說亦住廣處故說"有廣說"。水遍即水遍禪,或水遍業處。一切應廣即地遍業處說法應廣。此亦即"作或未作一切應廣"此亦不說。海水鹽水滿水聚鹽池。為避青等色混說"以凈物取"。他即到地。如是即如何虛空生水,如是。故說"清凈無濁",何水即關連。"不應觀察色"等中應說,彼于地遍說。但相此應知流相。 如說法即如地遍修說法。波起等,混沫等此遍過。彼即瑜伽行者。彼即似相。 火遍文釋;

92.Siniddhāni sinehavantāni. Sāradārūni na pheggudārūni. Jālāya ciraṭṭhitatthaṃ siniddhasāradāruggahaṇaṃ. Ghaṭikaṃ ghaṭikaṃ katvāti khandhaso karitvā. Ālimpetvāti jāletvā. Ghanajālāyāti aviraḷavasena pavattaaggijālāyaṃ.

Patanasadisanti patamānasadisaṃ. Akate gaṇhantassāti vuttanayena yathā kasiṇamaṇḍalaṃ paññāyati, evaṃ anabhisaṅkhate kevale tejasmiṃ nimittaṃ gaṇhantassa.

Vāyokasiṇakathāvaṇṇanā

93.Vuttañhetanti ettha hi-saddo hetuattho, yasmāti attho. Tassa 『『tasmā』』ti iminā sambandho. Ucchagganti ucchukhette yathāṭhitānaṃ aggaṃ. Eritanti vātena calitaṃ. Sameritanti sabbaso calitaṃ. Tasmāti yasmā 『『vāyokasiṇaṃ…pe… upalakkhetī』』ti evaṃ vuttaṃ aṭṭhakathāyaṃ, tasmā. Samasīsaṭṭhitanti upari pattānaṃ vasena samasīsaṃ hutvā ṭhitaṃ. Veḷuṃ vā rukkhaṃ vāti etthāpi 『『samasīsaṃ ṭhitaṃ ghanapattaveḷuṃ vā ghanapattarukkhaṃ vā』』ti ānetvā yojetabbaṃ. Ekaṅgulādippamāṇesu kesesu rassabhāvato, dīghataresu olambanato, viraḷesu anuppavesato vātappahāro na paññāyatīti caturaṅgulappamāṇaggahaṇaṃ, ghanaggahaṇañca kataṃ. Etasmiṃ ṭhāne paharatīti satiṃ ṭhapetvāti ucchaggādīnaṃ pacalanākāraggahaṇamukhena tesaṃ pahārake vātasaṅghāte satiṃ upaṭṭhapetvā. Tattha satiṃ ṭhapetvāti tasmiṃ kāyapadesassa saṅghaṭṭanavasena pavatte vāyupiṇḍe saṅghaṭṭanākāraggahaṇamukhena satiṃ upaṭṭhapetvā. 『『Usumavaṭṭisadisa』』nti etena purimakasiṇassa viya imassāpi nimittassa saṃviggahataṃ dasseti. 『『Niccala』』nti iminā niccalabhāvoyeva uggahanimittato imassa visesoti paṭibhāganimittassāpi usumavaṭṭisadisatāva vibhāvitā hoti.

Nīlakasiṇakathāvaṇṇanā

1. Añjanarājivaṭṭādi vaṇṇadhātuyā vā. Tathārūpaṃ mālāgacchanti aviraḷavikasitanīlavaṇṇapupphasañchannaṃ pupphagacchaṃ. Itarenāti akatādhikārena. Girikaṇṇikaggahanena nīlaṃ girikaṇṇikamāha. Karaṇḍapaṭalaṃ samuggapidhānaṃ. Pattehiyevāti nīluppalādīnaṃ kesaravaṇṭāni apanetvā kevalehi pattehiyeva. Pūretabbanti nīlavaṇṇaṃ vatthaṃ gahetvā bhaṇḍikaṃ viya bandhitvā yathā nīlamaṇḍalaṃ hutvā paññāyati, tathā caṅkoṭakaṃ vā karaṇḍapaṭalaṃ vā pūretabbaṃ. Mukhavaṭṭiyaṃ vā assāti assa caṅkoṭakassa, karaṇḍapaṭalassa vā mukhavaṭṭiyaṃ bandhitabbaṃ. Maṇitālavaṇṭaṃ indanīlamaṇimayaṃ tālavaṇṭaṃ.

Pītakasiṇakathāvaṇṇanā

1. Pītakasiṇe mālāgacchanti ikkaṭādimālāgacchaṃ. Haritālaṃ, manosilā vā dhātu. Pattaṅgapupphehīti pattaṅganāmikā pītavaṇṇapupphā ekā gacchajāti, tassa pupphehi. Āsanapūjanti cetiyaṅgaṇe kataṃ āsanapūjaṃ . Kaṇikārapupphādināti ādi-saddena ākulikiṅkirātapupphādīnaṃ saṅgaho daṭṭhabbo.

Lohitakasiṇakathāvaṇṇanā

96.Lohitamaṇi lohitaṅgamaṇiādi. Lohitadhātu gerukajātihiṅgulikādi.

Odātakasiṇakathāvaṇṇanā

1. Odātakasiṇe mālāgacchanti nandiyāvattādimālāgacchaṃ. Dhātu kakkaṭimuttasetikādi.

Ālokakasiṇakathāvaṇṇanā

我來翻譯這段巴利文： 92. 滑即有滑性。實木非軟木。為火焰久住取滑實木。作小塊小塊即作段。燃即燃燒。密焰即不疏轉火焰。 如落即如落。取未作即如說法如現遍輪,如是于未造作唯火取相。 風遍文釋 93. 說此即此字因義,為因義。彼與"故"此關連。甘蔗端即甘蔗田如住端。動即風動。等動即遍動。故即因"風遍...覺察"如是說註釋,故。同頂住即上葉同頂而住。竹或樹即於此亦"同頂住密葉竹或密葉樹"應引合。因四指量發短,較長垂,疏入風擊不現故取四指量,取密。此處擊即立念即于甘蔗端等動相取門于彼擊風聚立念。彼立念即彼身處擊轉風聚擊相取門立念。"如熱氣圈"此顯如前遍此相亦有形。"不動"此顯唯不動性此勝取相故顯似相亦如熱氣圈性。 青遍文釋 94. 眼藥劃圈等或色界。如是花叢即滿開不疏青色花覆花叢。余即未作加行。以山耳取說青山耳。匣蓋即匣蓋。唯葉即除去青蓮等須蒂唯葉。應滿即取青色衣如包紮使現青輪如是應滿籃或匣蓋。或彼口邊即彼籃,或匣蓋口邊應系。寶扇即青玉寶扇。 黃遍文釋 95. 黃遍花叢即伊迦塔等花叢。雄黃,朱沙或界。以波檀迦花即波檀迦名黃色花一叢生,以彼花。座供即塔院作座供。迦尼迦羅花等即等字應見攝阿庫里金吉羅多花等。 赤遍文釋 96. 紅寶即紅玉寶等。紅界即赤土種辰砂等。 白遍文釋 97. 白遍花叢即喜轉等花叢。界即白堊白草等。 光遍文釋

98.Tathā asakkontenāti yathā sūriyālokādivasena obhāsanimittuppādanaṃ vuttaṃ, tassa obhāsamaṇḍalassa na ciraṭṭhititāya tathā nimittuppādanaṃ kātuṃ asakkontena. Ghaṭamukhena niggacchanakaobhāsassa mahantabhāvato 『『ghaṭamukhaṃ pidahitvā』』ti vuttaṃ. Bhittimukhanti bhittiabhimukhaṃ. Uṭṭhitamaṇḍalasadisanti bhittiādīsu uṭṭhitapākatikaālokamaṇḍalasadisaṃ. Ghanavippasannaṃ ālokapuñjasadisanti bhagavato byāmappabhā viya bahalo, vippasanno ca hutvā puñjabhūto āloko atthi ce, taṃsadisoti attho.

Paricchinnākāsakasiṇakathāvaṇṇanā

99.Chiddasadisameva hotīti yehi bhittipariyantādīhi paricchinnaṃ, taṃ chiddaṃ, taṃsadisaṃ, tenavākārena uggahanimittaṃ upaṭṭhātīti attho. 『『Vaḍḍhiyamānampi na vaḍḍhatī』』ti uggahanimittassa avaḍḍhanīyataṃ dassetuṃ vuttaṃ. Sabbampi hi uggahanimittaṃ vaḍḍhiyamānaṃ na vaḍḍhatiyeva. Satipi ca vaḍḍhetukāmatāyaṃ vaḍḍhanā na sambhavati bhāvanāya paridubbalattā. Bhāvanāvasena hi nimittavaḍḍhanā . Paṭibhāganimittaṃ pana tasmiṃ uppanne bhāvanā thirāti katvā 『『vaḍḍhiyamānaṃ vaḍḍhatī』』ti vuttaṃ.

Kiñcāpi pāḷiyaṃ 『『pathavīkasiṇādīni rūpajhānārammaṇāni aṭṭheva kasiṇāni sarūpato āgatāni, odātakasiṇe pana ālokakasiṇaṃ, ākāsakasiṇe ca paricchinnākāsakasiṇaṃ antogadhaṃ katvā desanā katā』』ti adhippāyenāha 『『iti kasiṇāni dasabalo, dasa yāni avocā』』ti. Pakiṇṇakakathāpi viññeyyāti pubbe viya asādhāraṇaṃ tasmiṃ tasmiṃ kasiṇe paṭiniyatameva atthaṃ aggahetvā asādhāraṇato, sādhāraṇato ca tattha tattha pakiṇṇakaṃ visaṭaṃ atthaṃ gahetvā pavattā pakiṇṇakakathāpi vijānitabbā.

Pakiṇṇakakathāvaṇṇanā

我來幫您翻譯這段巴利文： 98. "無法如是者"意為:如前所說以日光等方式產生光明相，由於那光明輪不能長久持續，故無法如是產生相。由於從瓶口流出的光明量較大，故說"蓋住瓶口"。"牆面"即面向墻壁。"如升起的輪"即如在墻壁等處自然升起的光輪。"如濃密清凈的光束"意為:若有如世尊的一尋光那樣濃密且清凈的聚集光明，即如彼光。 限定虛空遍處論注 99. "僅如孔洞"意為:被墻壁邊界等所限定的即是孔洞，與其相似，取相即以彼形相顯現之義。說"即使擴大也不增大"是爲了顯示取相不可增大性。因為一切取相即使想要擴大也確實不會增大。即使存在想要擴大的意願，由於修習力弱，擴大也不可能。因為相的擴大是依修習力而成。但說"似相在生起時可以擴大"是因為在似相生起時修習已經穩固。 雖然在聖典中"地遍等八種色界禪所緣遍處是明確提到的，而在白遍中包含了光明遍，在虛空遍中包含了限定虛空遍來作教導"，基於這樣的意趣而說"如是十力者所說的十遍"。應當瞭解雜說，即不像之前那樣僅取每個遍處特有的固定含義，而是應當理解在各處散說的普遍和特殊的意義。 雜說論注

100.Ādibhāvoti ettha ādi-saddena yassa kassaci pathavīpakkhiyassa vatthuno nimmānādiṃ saṅgaṇhāti. Ṭhānanisajjādikappanaṃ vāti etthāpi 『『ākāse vā udake vā』』ti ānetvā sambandhitabbaṃ. Parittaappamāṇanayenāti nīlādivaṇṇaṃ anāmasitvā parittaappamāṇanayeneva. Evamādīnīti ādi-saddena sarīrato udakadhārānimmānādiṃ saṅgaṇhāti.

Yadeva so icchati tassa ḍahanasamatthatāti bahūsu kappāsapicusāradāruādīsu ekajjhaṃ rāsibhūtesu ṭhitesu yaṃ yadeva icchati, tassa tasseva ḍahanasamatthatā. Idha ādi-saddena andhakāravidhamanādiṃ saṅgaṇhāti.

Vāyugatiyā gamanaṃ vāyugatigamanaṃ, atisīghagamanaṃ. Idha ādi-saddena yadicchitadesantaraṃ pāpuṇanādiṃ saṅgaṇhāti.

Suvaṇṇanti adhimuccanā suvaṇṇabhāvādhiṭṭhānaṃ seyyathāpi āyasmā pilindavaccho (pārā. 619-620) tiṇaṇḍupagapāsādādīnaṃ. Vuttanayenāti suvaṇṇadubbaṇṇanayena.

Vaṇṇakasiṇesu tattha tattha ādi-saddena nīlobhāsanimmānādīnaṃ saṅgaho daṭṭhabbo. Pathavīpabbatādīti ādi-saddena samuddādīnaṃ saṅgaho daṭṭhabbo.

Sabbāneva dasapi kasiṇāni. Imaṃ pabhedaṃ labhantīti imaṃ vaḍḍhanādivisesaṃ pāpuṇanti. Ekoti ekacco. Sañjānātīti bhāvanāpaññāya sañjānāti. Ādi-saddena 『『āpokasiṇa』』ntiādipāḷiṃ saṅgaṇhāti.

Uparigaganatalābhimukhaṃ 『『pathavīkasiṇameko sañjānātī』』ti pāḷipadāni ānetvā sambandhitabbaṃ. Tañca kho vaḍḍhanavasena. Tenāha 『『ekacco hi uddhameva kasiṇaṃ vaḍḍhetī』』ti. Heṭṭhābhūmitalābhimukhantiādīsupi eseva nayo. Pubbe vaḍḍhanakāle payojanaṃ anapekkhitvā vaḍḍhentānaṃ vasena vuttattā idāni 『『tena tena vā kāraṇena evaṃ pasāretī』』ti āha, kasiṇaṃ vaḍḍhetīti attho. Yathā kinti āha 『『ālokamiva dibbacakkhunā rūpadassanakāmo』』ti. Uddhañce rūpaṃ daṭṭhukāmo uddhaṃ ālokaṃ pasāreti, adho ce rūpaṃ daṭṭhukāmo adho ālokaṃ pasāreti, samantato ce rūpaṃ daṭṭhukāmo samantato ālokaṃ pasāreti, evamayaṃ kasiṇanti attho.

Ekassāti pathavīkasiṇādīsu ekekassa. Aññabhāvānupagamanatthanti aññakasiṇabhāvānupagamanadīpanatthaṃ, na aññaṃ pathavīādi. Na hi udakena ṭhitaṭṭhāne sasambhārapathavī atthi. Añño kasiṇasambhedoti āpokasiṇādinā saṅkaro. Sabbatthāti sabbesu āpokasiṇādīsu sesakasiṇesu. Ekadese aṭṭhatvā anavasesena pharaṇappamāṇassa aggahaṇato pharaṇaṃ appamāṇaṃ. Teneva hi nesaṃ kasiṇasamaññā. Tathā cāha 『『tañhī』』tiādi. Tattha cetasā pharantoti bhāvanācittena ālambanaṃ karonto. Bhāvanācittañhi kasiṇaṃ parittaṃ vā vipulaṃ vā ekakkhaṇe sakalameva manasi karoti, na ekadesanti.

我來幫您翻譯這段巴利文： 100. "初始性"在此，以"初"字涵攝任何屬地性物的創造等。"安排站立坐等"在此也應帶入"在虛空中或水中"來連線。"以小和無量之法"即不涉及青等顏色，僅以小和無量之法。"如是等"以"等"字涵攝從身體創造水流等。 "他欲何者即能焚燒之"即當諸多棉絮、實木等堆積在一起時，欲焚燒何者即能焚燒何者。此處以"等"字涵攝驅除黑暗等。 "隨風行進"即風的行進，極速行進。此處以"等"字涵攝到達所欲之處等。 "金"即決意成為金性，如尊者毗鄰陀婆蹉（對草屋、殿堂等）。"如前所說"即如金與非金之法。 在色遍中，應知在各處以"等"字涵攝創造青光等。"地山等"以"等"字應知涵攝海等。 "一切十遍皆。得此差別"即達到此增長等殊勝。"一"即某一。"了知"即以修習慧了知。以"等"字涵攝"水遍"等聖典文。 應帶入"一人了知地遍"等聖典文來連線"面向上層天空"。且那是依增長之力。故說"某人只向上增長遍"。對"面向下方地面"等也是此理。由於先前是就不考慮目的而增長者而說，現在說"依此此因而如是擴充套件"，意即增長遍處。"如何"即說"如欲以天眼見色者之光明"。若欲見上方之色則向上擴充套件光明，若欲見下方之色則向下擴充套件光明，若欲見周遍之色則向周遍擴充套件光明，此遍亦如是之義。 "一一"即地遍等中的每一個。"為顯示不轉變為他性"即為顯示不轉變為其他遍性，非其他地等。因為在水所住處不會有具資具的地。"其他遍的混雜"即與水遍等混合。"一切處"即在一切水遍等其餘遍處。遍滿是無量的，因為不是侷限於一部分而是把握整個遍滿範圍。正因如此它們有遍的共稱。因此說"彼實"等。其中"以心遍滿"即以修習心作為所緣。因為修習心在一剎那中完整作意遍處，無論小或大，而非部分。

101.Ānantariyakammasamaṅginoti pañcasu ānantariyakammesu yena kenaci samannāgatā. Niyatamicchādiṭṭhikāti ahetukadiṭṭhi akiriyadiṭṭhi natthikadiṭṭhīti tīsu micchādiṭṭhīsu yāya kāyaci niyatāya micchādiṭṭhiyā samannāgatā. Ubhatobyañjanakapaṇḍakāti ubhatobyañjanakā, paṇḍakā ca. Kāmañcete ahetukapaṭisandhikattā vipākāvaraṇena samannāgatā honti, tathāpi tibbakilesattā kilesāvaraṇena samannāgatā vuttā. Ahetukadvihetukapaṭisandhikāti ahetukapaṭisandhikā , dvihetukapaṭisandhikā ca. Duhetukapaṭisandhikānampi hi ariyamaggapaṭivedho, jhānapaṭilābho ca natthi, tasmā tepi vipākāvaraṇena samannāgatā eva.

Apaccanīkapaṭipadāyanti maggassa anulomapaṭipadāyaṃ saccānulomikāyaṃ vipassanāyaṃ. Acchandikāti 『『kattukamyatāchandarahitā』』ti sammohavinodaniyaṃ vuttaṃ, tampi nibbānādhigamatthameva kattukamyatāchandaṃ sandhāya vuttanti daṭṭhabbaṃ. Uttarakurukāpi manussā mārādayo viya acchandikaṭṭhānaṃ paviṭṭhā nibbutichandarahitattā. Duppaññāti bhavaṅgapaññāya parihīnā. 『『Bhavaṅgapaññāya paripuṇṇāyapi yassa bhavaṅgaṃ lokuttarassa pādakaṃ na hoti, sopi duppaññoyevā』』ti sammohavinodaniyaṃ vuttaṃ. Yasmiṃ hi bhavaṅge vattamāne taṃsantatiyaṃ lokuttaraṃ nibbattati, taṃ tassa pādakaṃ nāma hoti.

Kusalesu dhammesūti anavajjadhammesu, sukhavipākadhammesu vā. Okkamitunti adhigantuṃ. Kasiṇeyevāti kasiṇakammaṭṭhāneyeva. Etesanti kammāvaraṇasamannāgatādīnaṃ. Tasmāti yasmā ete vipākantarāyādayo evaṃ atthajānikarā, anatthahetubhūtā ca, tasmā. Tiṇṇameva cettha antarāyānaṃ gahaṇaṃ itarassa sappaṭikārattā, kammantarāyapakkhikattā vāti daṭṭhabbaṃ. Sappurisūpanissayādīhīti ādi-saddena tajjaṃ yonisomanasikārādiṃ saṅgaṇhāti. Saddhanti kammaphalasaddhaṃ, ratanattayasaddhañca. Chandanti bhāvanānuyoge tibbakattukamyatāsaṅkhātaṃ kusalacchandaṃ. Paññanti pārihāriyapaññaṃ. Vaḍḍhetvāti yathā bhāvanā ijjhati, tathā paribrūhetvā. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyattā, heṭṭhā vuttanayattā ca na vibhattaṃ.

Sesakasiṇaniddesavaṇṇanā niṭṭhitā.

Iti pañcamaparicchedavaṇṇanā.

1. Asubhakammaṭṭhānaniddesavaṇṇanā

Uddhumātakādipadatthavaṇṇanā

102.『『Aviññāṇakāsubhesū』』ti idaṃ uddhumātakādīnaṃ sabhāvadassanavasena vuttaṃ. Tasmā bhūtakathanamattaṃ daṭṭhabbaṃ, na saviññāṇakaasubhassa akammaṭṭhānabhāvato. Tathā hi vakkhati 『『na kevalaṃ matasarīra』』ntiādi (visuddhi. 1.122). Uddhaṃ jīvitapariyādānāti jīvitakkhayato upari maraṇato paraṃ. Samuggatenāti uṭṭhitena. Uddhumātattāti uddhaṃ uddhaṃ dhumātattā sūnattā. Uddhumātameva uddhumātakanti ka-kārena padavaḍḍhanamāha anatthantarato yathā 『『pītakaṃ lohitaka』』nti. Paṭikkūlattāti jigucchanīyattā. Kucchitaṃ uddhumātaṃ uddhumātakanti kucchanatthe vā ayaṃ ka-kāroti dassetuṃ vuttaṃ yathā 『『pāpako kittisaddo abbhuggacchatī』』ti (mahāva. 285; pari. 325; dī. ni. 2.149; a. ni.

我來 助您翻譯這段巴利文： 101. "具無間業者"即具足五無間業中任一者。"定邪見者"即具足無因見、無作見、斷見三種邪見中任一確定邪見者。"雙性及黃門"即雙性者和黃門。雖然這些人因為無因結生而具足異熟障，但因為煩惱強烈故說具足煩惱障。"無因二因結生者"即無因結生者和二因結生者。因為二因結生者也無法證悟聖道和獲得禪那，所以他們也確實具足異熟障。 "不違逆行道"即順道之行，即順諦觀。"無慾者"在《除癡論》中說"缺乏欲求意願"，應當了知那也是就為證得涅槃的欲求意願而說。北俱盧洲的人們如魔等被列入無慾之處，因為缺乏寂靜欲。"愚鈍者"即缺乏有分慧。《除癡論》中說："即使有分慧圓滿，若其有分不能作為出世間的基礎，那也確實是愚鈍者。"因為在某有分運作時，在其相續中能生起出世間法，那就稱為它的基礎。 "于諸善法"即于無過失法或樂報法。"入于"即證得。"僅于遍"即僅于遍業處。"這些"即具足業障等者。"是故"即因為這些異熟障等如是能造成利益損失且為不利因，所以。應知此處只取三種障礙，是因為其他的可以補救，或屬於業障類。"親近善士等"以"等"字涵攝相應的如理作意等。"信"即業果信和三寶信。"欲"即于修習中強烈意願的善欲。"慧"即護持慧。"增長"即如何使修習成就而培育。此中未詳解的義理，因為容易理解且如前所說故未詳解。 余遍釋注終。 如是第五品注。 不凈業處釋注 腫脹等詞義注 102. "于無識不凈"這是依腫脹等本性而說。因此應當視為僅是事實陳述，不是說有識不凈非業處。如將說"不僅死屍"等。"命終之後"即死後，生命滅盡之後。"涌起"即升起。"因腫脹"即因上上膨脹而腫大。"腫脹尸"即腫脹加"ka"字增詞，無別義，如"黃的（pītaka）紅的（lohitaka）"。"因厭惡"即因可厭性。或為顯示此"ka"字表示厭惡義而說，如"惡名聲傳播"。

5.213). Tathārūpassāti 『『bhastā viya vāyunā』』tiādinā yathārūpaṃ vuttaṃ, tathārūpassa.

Setarattehi paribhinnaṃ vimissitaṃ nīlaṃ vinīlaṃ, purimavaṇṇavipariṇāmabhūtaṃ vā nīlaṃ vinīlaṃ.

Paribhinnaṭṭhānesu kākakaṅkādīhi. Vissandamānapubbanti vissavantapubbaṃ, tahaṃ tahaṃ paggharantapubbanti attho.

Apadhāritanti vivaṭaṃ ugghāṭitaṃ. Khittanti chaḍḍitaṃ, soṇasiṅgālādīhi visuṃ katvā khādanena sarīrasaṅghātato luñcitvā tahaṃ tahaṃ chaḍḍitaṃ. Vividhaṃ khittanti vikkhittaṃ.

Purimanayenāti 『『vividhaṃ khitta』』ntiādinā pubbe vuttanayena. Satthena hanitvāti verīhi khaggakaravālādinā satthena paharitvā. Vuttanayenāti 『『aññena hattha』』ntiādinā pubbe vuttanayena.

Abbhantarato nikkhamantehi kimīhi paggharantakimikulaṃ puḷavakanti āha 『『kimiparipuṇṇassā』』ti.

Uddhumātakādīni āmakasusānādīsu chaḍḍitāsubhāni. Nissāyāti paṭicca tānipi ārabbha. Nimittānanti uggahapaṭibhāganimittānaṃ. Etāneva uddhumātakādīneva nāmāni.

Uddhumātakakammaṭṭhānavaṇṇanā

103.Bhāvetukāmenāti uppādetukāmena. Tenāti ācariyena. Assāti yogino. Asubhanimittatthāyāti asubhanimittassa uggaṇhanatthāya, asubhe vā uggahanimittassa atthāya. Gamanavidhānanti gamanavidhi. Yena vidhinā gantabbaṃ, so vidhi. Uggahanimittassa uppannakālato paṭṭhāya pathavīkasiṇe vuttaṃ paṭipajjanavidhiṃ sandhāyāha 『『appanāvidhānapariyosāna』』nti.

104.Tāvadevāti sutakkhaṇeyeva. Atitthena puṇṇanadīādiṃ pakkhandantena viya anupavisantena viya. Kedārakoṭiyāti kedāramariyādāya. Visabhāgarūpanti khettarakkhikādivisabhāgavatthurūpaṃ. Sarīranti uddhumātakakaḷevaraṃ. Adhunāmatanti aciramataṃ uddhumātakabhāvaṃ appattaṃ. Takkayatīti sambhāveti bhāriyaṃ katvā na maññati.

我來幫您翻譯這段巴利文： "如是狀態"即如說"如皮囊被風"等所說之狀態，如是狀態。 "青瘀"即白色和紅色混雜破裂的青色，或是前色變異所成的青色。 "在破裂處被烏鴉禿鷲等"。"流溢膿"即流出膿，意為在此處彼處流出膿液。 "暴露"即開放揭露。"散"即丟棄，被狗狐等分別食啖而從身體整體撕裂后丟棄於此處彼處。"種種散"即各處散落。 "如前說法"即如前以"種種散"等所說之法。"以刀殺"即被仇敵以劍刀等武器擊打。"如所說法"即如前以"手等他處"等所說之法。 由於從內部爬出的蟲蛆流溢蟲團故說"充滿蟲"。 "腫脹等"即被拋棄在生墓地等的不凈。"依止"即緣于、所緣于彼等。"諸相"即取相和似相。"這些"即腫脹等名稱。 腫脹業處注 103. "欲修習者"即欲生起者。"彼"即阿阇梨。"彼"即瑜伽行者。"為不凈相"即為獲取不凈相，或為在不凈中獲取相。"前往方法"即前往之法。應以何法前往，那即是方法。關於從生起取相時開始，指在地遍中所說的修習方法而說"至定方法終"。 104. "即刻"即聞的剎那。如從非渡口跳入滿河等般進入。"田地邊界"即田地界限。"異性色"即田地守衛等異性物色。"身體"即腫脹屍體。"新死"即剛死未達腫脹狀態。"思量"即設想而不認為是嚴重。

105.Rūpasaddādīti ettha amanussānaṃ rūpehi, sīhabyagghādīnaṃ saddādīhi, amanussānampi vā rūpasaddādīhi. Tathā sīhabyagghādīnanti yathārahaṃ yojetabbaṃ. Aniṭṭhārammaṇābhibhūtassāti bheravādibhāvena aniṭṭhehi ārammaṇehi abhibhūtassa ajjhotthaṭassa. Na paṭisaṇṭhātīti vidāhavasena āsaye na tiṭṭhati, ucchaḍḍetabbaṃ hotīti attho. Aññoti amanussādīnaṃ vasena vā aññathā vā vuttappakārato añño ābādho hoti. Soti saṅghatthero, abhiññātabhikkhu vā. Yassānena ārocitaṃ, so. Katakammāti katatheyyakammā. Akatakammāti theyyakammaṃ kātukāmā. Katakammā pana idhādhippetā. Tasmā teti katakammā corā. Saha oḍḍhenāti sahoḍḍhaṃ, thenetvā gahiyamānabhaṇḍena saddhinti attho. Yajamānoti yaññaṃ yajanto yaññasāmiko. 『『Addhā imāya paṭipattiyā jarāmaraṇato muccissāmī』』ti pītisomanassaṃ uppādetvā.

Evaṃ gamanavidhānaṃ ekadesena vatvā idāni aṭṭhakathāsu āgatanayena taṃ dassetuṃ 『『aṭṭhakathāsu vuttena vidhinā』』tiādimāha. Tattha uggaṇhantoti uggaṇhanahetu. Ekoti ayaṃ eka-saddo asahāyattho, na aññādiatthoti 『『adutiyo』』ti vuttaṃ. Yathā vaṇṇādito vavatthānaṃ ekaṃsato samuditameva icchitabbaṃ sabbatthakabhāvato, na tathā sandhiāditoti dassanatthaṃ 『『vaṇṇatopī』』tiādinā chasu ṭhānesu sampiṇḍanattho pi-saddo gahito. Puna eko adutiyotiādi gahitanimittassa yogino nivattitvā vasanaṭṭhānagamanaṃ sandhāya vuttaṃ. Tabbhāgiyaññevāti tappakkhiyaṃyeva asubhanimittamanasikārasahitameva. Āsanaṃ paññapetīti nisajjaṃ kappeti. Yaṃ pana 『『asubhanimittadisābhimukhe bhūmippadese』』ti (visuddhi. 1.113) vakkhati, tampi imamevatthaṃ sandhāya vuttaṃ. Na hi kevalena disābhimukhabhāvena kiñci ijjhati.

Samantā nimittupalakkhaṇāti uddhumātakassa samantā pāsāṇādinimittasallakkhaṇā. Asammohatthāti uggahanimitte upaṭṭhite uppajjanakasammohavigamatthā. Ekādasavidhenāti vaṇṇādivasena ekādasavidhena. Upanibandhanatthoti asubhārammaṇe cittaṃ upanetvā nibandhanattho. Vīthisampaṭipādanatthāti kammaṭṭhānavīthiyā sammadeva paṭipādanatthā. Puññakiriyavatthu adhigataṃ hotīti sambandho.

我來幫您翻譯這段巴利文： 105. "色聲等"在此，由非人的色，獅虎等的聲等，或非人的色聲等。"如是獅虎等"應按適宜連線。"被不悅所緣征服"即被可怕等不悅所緣征服壓倒。"不安住"即因焦躁而不住於心，意即應當嘔吐。"其他"即依非人等或其他方式而有異於前述的其他疾病。"彼"即僧團上座，或著名比丘。或是他所告知者。"作業者"即已作竊盜業者。"未作業者"即欲作竊盜業者。但此處意指已作業者。因此"彼等"即已作業的盜賊。"同贓物"即與所竊取之物一起。"祭主"即行祭祀的祭祀主。生起"以此行道必定能解脫老死"的喜悅。 如是略說前往方法后，為顯示註疏所述方法而說"依註疏所說方法"等。其中"獲取"即為獲取。"一"這一字義為無伴，非其他義，故說"無第二"。為顯示如從色等的確定必定要完整把握因為是普遍性的，但不如是從處所等，故在六處用"也"字表示總攝。再說"一無第二"等是關於已獲取相的瑜伽行者返回住處而說。"屬彼分"即屬於彼類，即具有不凈相作意。"安排座位"即準備坐處。將說"面向不凈相方位的地方"也是關於此義而說。因為僅以面向方位不能成就任何事。 "遍察周圍相"即觀察腫脹尸周圍的石等標記。"為不迷惑"即為去除取相顯現時生起的迷惑。"十一種"即依色等十一種。"繫縛"即將心導向不凈所緣而繫縛。"令入道"即為令正確進入業處道路。"獲得福業事"為連線語。

106.Tasmāti yasmā asubhanimittassa uggaṇhanaṃ ariyamaggapadaṭṭhānassa paṭhamajjhānassa adhigamupāyo, yasmā vā 『『asubhanimittaṃ uggaṇhanto eko adutiyo gacchatī』』ti vuttaṃ, tasmā. Cittasaññattatthāyāti sarīrasabhāvasallakkhaṇena, saṃvegajananena ca attano cittassa saññattiatthaṃ saññāpanatthaṃ. 『『Cittasaññatatthāyā』』ti vā pāṭho, kilesavasena asaṃyatassa cittassa saṃyamanatthaṃ damanatthaṃ, na kammaṭṭhānatthanti attho. Kammaṭṭhānasīsenāti kammaṭṭhānena sīsabhūtena, taṃ uttamaṅgaṃ padhānaṃ kāraṇaṃ katvā. Mūlakammaṭṭhānanti pakatiyā attanā kālena kālaṃ parihariyamānaṃ buddhānussatiādisabbatthakakammaṭṭhānaṃ. 『『Kammaṭṭhānasīsena gacchāmī』』ti taṃ avissajjetvā. Tenāha 『『taṃ manasikarontenevā』』ti. Sūpaṭṭhitabhāvasampādanenāti mūlakammaṭṭhāne suṭṭhu upaṭṭhitabhāvassa sampādanena. Evaṃ hi sati asammuṭṭhā nāma hoti. Bahiddhā puthuttārammaṇe appavattitvā kammaṭṭhāneyeva pavattamānaṃ mānasaṃ abahigataṃ nāma. Tathābhūtena cānena rūpindriyāni appavattakiccāni katāni hontīti āha 『『manacchaṭṭhānaṃ…pe… gantabba』』nti.

Dvāraṃ sallakkhetabbanti vihāre puratthimādīsu disāsu asukadisāya idaṃ dvāraṃ, tato eva tāya disāya sallakkhitena asukadvārena nikkhantomhīti dvāraṃ upadhāretabbaṃ. Tatoti dvārasallakkhaṇato pacchā. Yena maggena gacchati sayaṃ. Nimittaṭṭhānanti asubhanimittassa gaṇhanaṭṭhānaṃ. Āhāraṃ chaḍḍāpeyyāti vamanaṃ kārāpeyya. Kaṇṭakaṭṭhānanti kaṇṭakavantaṃ ṭhānaṃ.

107.Disā vavatthapetabbāti saṅkhepato vuttamatthaṃ vivarituṃ 『『ekasmiṃ hī』』tiādi vuttaṃ. Khāyatīti upaṭṭhāti. Kammaniyanti bhāvanāya kammakkhamaṃ. Ubbāḷhassāti bādhitassa. Vidhāvatīti nānārammaṇe visarati. Ukkammāti ujukaṃ anuvātato apakkamma. Matakaḷevaraṃ puthujjanassa yebhuyyena bhayato upaṭṭhātīti āha 『『accāsanne bhayamuppajjatī』』ti. Anupādanti pādasamīpaṃ. Yattha ṭhitassa sukhena oloketuṃ sakkā, taṃ olokentassa phāsukaṭṭhānaṃ.

108.Samantāti samantato. Puna samantāti sāmantā samīpe. Kacchakoti kāḷakacchako, 『『pilakkho』』tipi vadanti. Kapītanoti pippalirukkho. Sindīti khuddakakhajjurī. Karamandādayo pākaṭā eva. Sāmāti sāmalatā. Kāḷavallīti kāḷavaṇṇā apattikā ekā latājāti. Pūtilatāti jīvanavalli, yā 『『galocī』』ti vuccati.

我來幫您翻譯這段巴利文： 106. "因此"即因為獲取不凈相是證得聖道基礎初禪的方法，或因為說"獲取不凈相者獨自無伴而去"，所以。"為調心"即通過觀察身體自性和生起厭離而為調伏自心、令心信服。或讀作"為制心"，意為爲了制伏、調伏隨煩惱而不調之心，非為業處。"以業處為首"即以業處為首要，以之為最上、主要原因。"根本業處"即平時自己經常修習的佛隨念等一切業處。"不捨棄以業處為首地去"。故說"唯作意于彼"。"成就善現起性"即成就於根本業處善好現起性。因為如此則稱為不忘失。心不行於外部種種所緣而僅行於業處稱為不外出。如是成就者使眼等諸根無作用，故說"六根收攝而行"。 "應觀察門"即在寺院東等諸方此方此門，從此由此方觀察此門而出去，應觀察門。"從彼"即從觀察門之後。自己所行之道。"相處"即獲取不凈相之處。"令吐食"即令作嘔吐。"荊棘處"即有荊棘之處。 107. "應確定方位"為解釋略說之義而說"於一"等。"顯現"即現起。"適業"即適於修習。"苦惱"即困擾。"散亂"即散於種種所緣。"避開"即從正向順風偏離。死屍對凡夫多現為可怖，故說"太近生怖"。"近足"即腳邊。站立時能安樂觀看之處是觀看的舒適處。 108. "四周"即周圍。再說"四周"即鄰近。"kacchaka"即黑kacchaka，也稱"pilakkha"。"kapītana"即蓽撥樹。"sindī"即小椰棗。karamanda等很明顯。"sāmā"即sāma藤。"黑藤"即一種黑色無葉藤類。"腐藤"即活命藤，稱為"galocī"。

109.Taṃ nimittakaraṇādi idheva yathāvutte pāsāṇādinimittakaraṇe eva antogadhaṃ pariyāpannaṃ. Sanimittaṃ karotīti saha nimittaṃ karoti, asubhaṃ pāsāṇādinimittena saha karoti vavatthapeti. Atha vā asubhanimittaṃ, pāsāṇādinimittañca saha ekajjhaṃ karonto vavatthapento 『『sanimittaṃ karotī』』ti vutto. Samānakālatādīpakena hi saha-saddena ayaṃ samāso yathā 『『sacakkaṃ dehī』』ti. Tayidaṃ nimittakaraṇaṃ aparāparaṃ sallakkhaṇena hoti, na ekavāramevāti āha 『『punappunaṃ vavatthapento hi sanimittaṃ karotī』』ti. Dveti pāsāṇāsubhanimittāni. Samāsetvā saṅgahetvā ekajjhaṃ katvā. Sārammaṇanti asubhārammaṇena saddhiṃ pāsāṇādiṃ samānārammaṇaṃ karoti, saha vā ārammaṇaṃ karoti, ekārammaṇaṃ viya ubhayaṃ ārammaṇaṃ karoti, ekajjhaṃ viya ca aparāparaṃ sallakkhento pāsāṇādiṃ, asubhanimittañcāti dvayaṃ ārammaṇaṃ karotīti attho.

Attaniyoti sako. Vaṇitanti sūnaṃ. Sabhāvena sarasenāti uddhumātakabhāvasaṅkhātena attano lakkhaṇena, paresaṃ jigucchuppādanasaṅkhātena attano kiccena ca, sabhāvo eva vā tathā nipphajjanato 『『raso』』ti vutto.

110.Chabbidhena nimittaṃ gahetabbanti vaṇṇādinā chappakārena tāva uddhumātakaasubhanimittaṃ gahetabbaṃ. Keci 『『kaḷevarassa dīgharassādippamāṇena saddhiṃ sattavidhenā』』ti vadanti, taṃ aṭṭhakathāyaṃ natthi. Liṅgatoti ettha liṅgaṃ nāma vayo liṅgaṃ, na thanamassuādi itthipurisaliṅganti dassentena 『『itthiliṅgaṃ vā』』tiādi vuttaṃ. Ṭhitassa sattassa idaṃ sarīranti sambandho. Uddhumātakasaṇṭhānavaseneva, na pākatikasaṇṭhānavasena. Etena yadi tattha koci anuddhumātakabhāvappatto padeso siyā, so na gahetabboti dasseti. Oḷārikāvayavavasena idaṃ saṇṭhānavavatthānaṃ, na sukhumāvayavavasenāti sīsasaṇṭhānādikaṃ navavidhameva saṇṭhānaṃ gahitaṃ.

Imissā disāyāti imissā puratthimāya, dakkhiṇapacchimauttarāya disāya, anudisāya vā ṭhitoti yojanā. Imasmiṃ nāma okāse hatthāti imasmiṃ nāma bhūmippadese imassa kaḷevarassa hatthā ṭhitāti vavatthapetabbanti yojanā.

Adho pādatalenātiādi nābhiyā heṭṭhā adho, tato uddhaṃ uparīti imassa vavatthānassa vasena vuttaṃ. Hatthaparicchedo heṭṭhā aṅguliaggena upari aṃsakūṭasandhinā tiriyaṃ tacapariyantena gahetabbo. Esa nayo pādaparicchedādīsupi. Yattakaṃ vā pana ṭhānaṃ gaṇhatīti sace sabbaṃ sarīraṃ paricchinditvā gahetuṃ na sakkoti, padeso tassa uddhumāto, so yattakaṃ sarīrappadesaṃ uddhumātakavasena ñāṇena pariggaṇhāti, tattakameva yathāpariggahitameva. Idaṃ īdisanti idaṃ hatthādikaṃ īdisaṃ evamākāraṃ. Uddhumātakanti yathāsabhāvato paricchinditabbaṃ. Visabhāge sarīre ārammaṇanti kammaṭṭhānaṃ paṭikkūlākāro na upaṭṭhāti na khāyati, subhato upaṭṭhaheyya. Tenāha 『『vipphandanasseva paccayo hotī』』ti, kilesaparipphandanasseva nimittaṃ hotīti attho. Ugghāṭitāpīti uddhumātabhāvappattāpi, sabbaso kuthitasarīrāpīti vā attho. Svāyamattho paṭhamapārājike (pārā. 67 ādayo) vinītavatthūhi dīpetabbo.

我來 助您翻譯這段巴利文： 109. "作相等"即包含在此前所說的作石等相中。"作有相"即同相而作，以石等相一起確定不凈。或者同時作不凈相和石等相，一起確定稱為"作有相"。因為此複合詞與表示同時的"saha"(一起)字結合，如"與輪一起給"。這作相是經反覆觀察而成，不是一次就成，故說"反覆確定即作有相"。"二者"即石和不凈相。"合一"即攝集為一。"有所緣"即使不凈所緣與石等成為同一所緣，或一起作所緣，使二者如一所緣，或反覆觀察時將石等和不凈相二者作為所緣。 "自己的"即自有的。"腫脹"即膨脹。"以自性自味"即以稱為腫脹性的自相，以稱為生他厭惡的自用，或因如是成就故說自性為"味"。 110. "應以六種取相"即首先應以色等六種方式取腫脹不凈相。有些人說"與屍體長等量一起為七種"，此在註疏中無。"以相"此中相即年齡相，非乳房鬍鬚等男女相，為顯示這點而說"女相或"等。"此是立者之身"為連線語。只依腫脹相狀，非依本來相狀。由此顯示若有任何未達腫脹狀態的部分，則不應取。這相狀確定是依粗大肢分，非依細小肢分，故取頭相等九種相。 "於此方"即連線為立於此東方、南西北方或中間方。"於此處手"即連線為應確定此屍體的手在此地面處。 "下從足底"等是依臍下為下，從彼以上為上的確定而說。手的界限應由下至指尖，上至肩胛關節，橫至皮邊而取。足等界限也同理。"或取多少處"即若不能界定全身而取，其腫脹的部分，凡是以智把握為腫脹的身體部分，即如所把握的那麼多。"此如是"即此手等如是此形。"腫脹"應從自性界定。"于異性身所緣"即業處的厭惡相不現起不顯現，會現為凈相。故說"只成為動搖之緣"，意為只成為煩惱動搖之因。"即使揭露"即即使達到腫脹狀態，或意為完全腐爛的身體。此義應以第一波羅夷中的調伏事說明。

111.Āsevitakammaṭṭhānoti asubhakammaṭṭhāne kataparicayo. Sosānikaṅgādīnaṃ vasena parihatadhutaṅgo. Catudhātuvavatthānavasena parimadditamahābhūto. Salakkhaṇato ñāṇena pariggahitasaṅkhāro. Paccayapariggahavasena vavatthāpitanāmarūpo. Salakkhaṇārammaṇikavipassanāya ukkaṃsanena suññatānupassanābalena ugghāṭitasattasañño. Vipassanāya paṭipadāñāṇadassanavisuddhisampāpanena katasamaṇadhammo. Tato eva sabbaso kusalavāsanāya, kusalabhāvanāya ca pūraṇena vāsitavāsano bhāvitabhāvano. Vivaṭṭūpanissayakusalabījena sabījo. Ñāṇassa paripakkabhāvena ñāṇuttaro. Yathāvuttāya paṭipattiyā kilesānaṃ tanukaraṇena appakileso. Olokitolokitaṭṭhāneyevāti uddhumātakādiasubhassa yattha yattha olokitolokitaṭṭhāne eva, tādisassa kālaviseso, asubhassa padesaviseso vā apekkhitabbo natthīti attho. No ce evaṃ upaṭṭhātīti evaṃ yathāvuttapurisavisesassa viya paṭibhāganimittaṃ no ce upaṭṭhāti. Evaṃ chabbidhenāti evaṃ vuttākārena vaṇṇādivasena chabbidhena. Punapīti pi-saddo sampiṇḍanattho. Tena nimittaggahaṇavidhiṃ sampiṇḍeti, na pañcavidhataṃ. Chabbidhena hi pubbe nimittaggahaṇaṃ vihitaṃ.

112.Asītisatasandhitoti sabbepi sandhayo tadāpi atthevāti dassanatthaṃ vatvā uddhumātabhāvena yebhuyyena na paññāyanti. Ye pana paññāyanti, te vavatthapetabbāti dassetuṃ 『『uddhumātake panā』』tiādi vuttaṃ. Tattha tayo dakkhiṇahatthasandhīti aṃsakapparamaṇibandhānaṃ vasena tayo dakkhiṇahatthasandhayo. Tathā vāmahatthasandhayo. Kaṭijaṇṇugopphakānaṃ vasena tayo dakkhiṇapādasandhayo. Tathā vāmapādasandhayo. Eko kaṭisandhīti kaṭiyā saddhiṃ piṭṭhikaṇṭakasandhiṃ sandhāya vadati. Hatthantaranti dakkhiṇahatthadakkhiṇapassānaṃ, vāmahatthavāmapassānañca antaraṃ vivaraṃ. Pādantaranti ubhinnaṃ pādānaṃ vemajjhaṃ. Udarantaranti nābhiṭṭhānasaññitaṃ kucchivemajjhaṃ, udarassa vā abbhantaraṃ. Kaṇṇantaranti kaṇṇachiddaṃ. Iti-saddo ādiattho, tena nāsacchiddādīnampi saṅgaho daṭṭhabbo. Akkhīnaṃ, mukhassa ca vasenāpi vivaraṃ labbhatevāti dassetuṃ 『『akkhīnampī』』tiādi vuttaṃ. Samantatoti evaṃ sandhiādito uddhumātakaṃ vavatthapentassa ce nimittaṃ upatiṭṭhati, iccetaṃ kusalaṃ. No ce, samantato vavatthapetabbanti vavatthāpanavidhiṃ dassetuṃ 『『sakalasarīre』』tiādi vuttaṃ. Tattha ñāṇaṃ cāretvāti sabbatthakameva sarīraṃ āvajjetvā tattha paṭikkūlākārasahitaṃ uddhumātakabhāvaṃ ārabbha nirantaraṃ bhāvanāñāṇaṃ pavattetvā. Yaṃ ṭhānanti evaṃ pana ñāṇaṃ cārentassa tasmiṃ sarīre yo padeso vibhūto hutvā uddhumātakākārena vibhūtabhāvena upaṭṭhāti. Udarapariyosānaṃ uparimasarīraṃ.

Vinicchayakathāvaṇṇanā

我來幫您翻譯這段巴利文： 111. "熟習業處者"即在不凈業處已修習熟練。依墓地住支等而持頭陀支。依四界差別而摩治大種。以相而以智把握諸行。依緣把握而確定名色。依自相所緣觀而以空觀力增上除去有情想。以觀行而證得行智見清凈而作沙門法。由此以一切善熏習、善修習而充滿而有熏習、修習。以離系所依善種而有種子。以智成熟而智上。由如所說行道而使煩惱變薄而少煩惱。"于所看之處"即于腫脹等不凈所看之處，對如是的時間差別或不凈部分差別無須考慮。"若不如是現起"即如是對如所說特殊人一樣的似相若不現起。"如是以六種"即如所說方式以色等六種。"又"字是總攝義。以此總攝取相方法，非五種。因為前已說以六種取相。 112. "八十百關節"為顯示一切關節彼時仍存而說，因腫脹性多不顯現。為顯示應確定所顯現者而說"于腫脹"等。其中"三右手關節"即依肩、肘、腕而有三右手關節。左手關節亦同。依髖、膝、踝而有三右足關節。左足關節亦同。"一髖關節"是指髖與脊柱的關節。"手間"即右手右側、左手左側之間的空隙。"足間"即兩足中央。"腹間"即稱為臍處的腹部中央，或腹內。"耳間"即耳孔。"iti"字有等義，由此應知包含鼻孔等。為顯示依眼、口亦得間隙而說"眼等"。"遍"為顯示若從關節等確定腫脹時相不現起，則應遍確定而說"全身"等。其中"運轉智"即遍觀察全身後，關於其中有厭惡相的腫脹性而連續運轉修習智。"何處"即如是運轉智時，于彼身體何處明顯地以腫脹相明顯現起。"至腹終"即上身。 抉擇論注

113.Vinicchayakathāti vinicchayasahitā atthavaṇṇanā. Yathāvuttanimittaggāhavasenāti vaṇṇādito, sandhiādito ca vuttappakārauddhumātakanimittaggahaṇavasena. Suṭṭhu nimittaṃ gaṇhitabbanti yathā uggahanimittaṃ upaṭṭhahati, evaṃ sammadeva asubhanimittaṃ gahetabbaṃ. Idāni tameva nimittassa suṭṭhu gahaṇākāraṃ upadisanto 『『satiṃ sūpaṭṭhitaṃ katvā』』tiādimāha. Tattha evaṃ punappunaṃ karontenāti yathā 『『imāya paṭipadāya jarāmaraṇato muccissāmī』』ti sañjātādarena satisampajaññañca suṭṭhu upaṭṭhapetvā uddhumātakaasubhaṃ paṭhamaṃ āvajjitaṃ, evaṃ punappunaṃ tattha āvajjanaṃ karontena. Sādhukaṃ upadhāretabbañceva vavatthapetabbañcāti sakkaccaṃ satiyā sallakkhetabbañceva paññāya nicchetabbañca. Sati hi 『『dhāraṇā』』ti niddiṭṭhā, dhāraṇañcettha sallakkhaṇaṃ. Paññā 『『pavicayo』』ti (dha. sa. 16) niddiṭṭhā, pavicayo cettha nicchayoti. Atha vā upadhāretabbanti satipubbaṅgamāya paññāya upalakkhetabbaṃ . Na hi kadāci satirahitā paññā atthi. Vavatthapetabbanti paññāpubbaṅgamāya satiyā nicchinitabbaṃ. Paññāsahitā eva hi sati idhādhippetā, na tabbirahitā. Addhakkhiapaṅgādivasenāpi olokanaṃ atthīti 『『ummīletvā oloketvā』』ti vuttaṃ. Tena paribyattameva olokanaṃ dasseti. Evaṃ punappunaṃ karontassāti vuttappakārena cakkhuṃ ummīletvā olokanaṃ, nimmīletvā āvajjanañca aparāparaṃ anekavāraṃ karontassa. Uggahanimittanti uddhumātake uggaṇhananimittaṃ. Suggahitanti suṭṭhu gahitaṃ. Yathā na vinassati na pamuṭṭhaṃ hoti, evaṃ gahitaṃ. Ekasadisanti samānasadisaṃ. Samānattho hi ayaṃ eka-saddo, yathā 『『ariyavinayeti vā, sappurisavinayeti vā, esese eke ekaṭṭhe same samabhāge tajjāte taññe vā』』ti.

Āgamanakāleti vihārato susānaṃ uddissa āgamanakāle. Vuttanayenevāti atidesavasena dīpitampi atthaṃ 『『ekakenā』』tiādinā sarūpato dasseti. Tattha tadeva kammaṭṭhānanti uddhumātakakammaṭṭhānaṃ. Mūlakammaṭṭhānanti eke, tadayuttaṃ. Upaṭṭhitanimittaṃ hi kammaṭṭhānaṃ vissajjetvā kammaṭṭhānantaramanasikāro rañño rajjaṃ chaḍḍetvā videsagamanaṃ viyāti. Āgatenāti attano vasanaṭṭhānaṃ āgatena.

我來幫您翻譯這段巴利文： 113. "抉擇論"即具有抉擇的義釋。"如所說取相"即依色等、關節等所說方式取腫脹相。"應善取相"即應如取相現起那樣正確地取不凈相。現在為指示彼善取相的方式而說"令念善住"等。其中"如是反覆作"即如"以此行道我將解脫老死"而生起恭敬，善立念與正知，最初作意腫脹不凈，如是反覆于彼作意。"應善觀察且確定"即應以念恭敬觀察且以慧決定。因爲念被說為"持"，此處持即是觀察。慧被說為"簡擇"，此處簡擇即是決定。或者"觀察"即以念為前導的慧觀察。因為從不存在離唸的慧。"確定"即以慧為前導的念決定。因為此處意指具慧之念，非離慧者。"由於有以半眼角等方式觀看，故說睜眼看"。由此顯示完全的觀看。"如是反覆作者"即如所說方式睜眼觀看、閉眼作意而反覆多次作者。"取相"即于腫脹的獲取相。"善取"即善好獲取。如是獲取則不失不忘。"相等"即同等相似。因為此"一"字義為同，如"聖律或善士律，此等義一、義等、義同、義分、義類或義似"。 "來時"即從寺院往墓地時。"如所說方式"即依指示方式而以"獨一"等顯示自相。其中"彼業處"即腫脹業處。有些人說"根本業處"，那不對。因為捨棄已現起相的業處而作意其他業處，如國王舍王位往他國。"已來"即已來到自己住處。

114.Avelāyanti sañjhāvelādiayuttavelāyaṃ. Bībhacchanti virūpaṃ. Bheravārammaṇanti vetāḷasadisaṃ bhayānakaṃ visayaṃ. Vikkhittacittoti bhīrukapuriso viya pisācādiṃ disvā cittavikkhepaṃ patto. Ummattako viyāti yakkhummattako viya ekacco hoti. Jhānavibbhantakoti jhānato viccutako sīlavibbhantakamantavibbhantakā viya. Santhambhetvāti uppannaparittāsavūpasamanena vigatakampatāya niccalo hutvā. Satiṃ sūpaṭṭhitantiādi santhambhanassa upāyadassanaṃ. Matasarīraṃ uṭṭhahitvā anubandhanakaṃ nāma natthi asati tādise mantappayoge. Sopi uddhumātakādibhāvamappatte avinaṭṭharūpe eva ijjhati, tathā devatādhiggaho, na evarūpeti adhippāyo. Saññajoti bhāvanāparikappasaññāya jāto. Tato eva saññāsambhavo saññāmattasamuṭṭhāno. Tāsaṃ vinodetvāti nimittupaṭṭhānanimittaṃ uppannacittasantāsaṃ vuttappakārena vinodetvā vūpasametvā . 『『Idāni tava parissamo sapphalo jāto』』ti hāsaṃ pītiṃ pamodanaṃ uppādetvā. Cittaṃ sañcarāpetabbanti bhāvanācittaṃ pavattetabbaṃ manasikātabbaṃ.

Nimittaggāhanti nimittassa uggaṇhanaṃ, uggahanimittaṃ. Sampādentoti sādhento nipphādento. Kammaṭṭhānaṃ upanibandhatīti bhāvanaṃ yathāvutte nimitte upanento nibandhati. Yogakammaṃ hi yogino sukhavisesānaṃ kāraṇabhāvato 『『kammaṭṭhāna』』nti adhippetaṃ, yogakammassa vā pavattiṭṭhānatāya yathāupaṭṭhitanimittaṃ kammaṭṭhānaṃ, taṃ bhāvanācitte upanibandhati. Taṃ panassa upanibandhanaṃ sandhāya cittaṃ sañcarāpetabbaṃ. Evaṃ 『『visesamadhigacchatī』』ti vuttanti dassento 『『tassa hī』』tiādimāha. Tattha tassāti yogino, tassa vā uddhumātakāsubhassa. Mānasaṃ cārentassāti bhāvanācittaṃ aparāparaṃ pavattentassa, uggahanimittaṃ punappunaṃ manasi karontassāti attho.

我來幫您翻譯這段巴利文： 114. "非時"即黃昏等不適時。"可厭"即醜陋。"可怖所緣"即如起尸般可怕的境界。"散亂心"即如膽怯者見到鬼等而心散亂。"如瘋狂"即如某些人如被夜叉附身。"失禪"即從禪那退失，如失戒、失咒。"鎮定"即由平息所生驚怖而無動搖成為不動。"念善住"等是顯示鎮定的方法。死屍不會起來追逐，若無如是咒術。即使有咒術，也只在未達腫脹等狀態、未壞形色時才有效，如是也有天神所持，非如是狀態，此為意趣。"從想生"即從修習遍作想而生。因此從想生起、僅從想生起。"除彼等"即如所說方式除去、平息由相現起為因而生起的心驚怖。生起"現在你的努力有果"的歡喜、喜悅、歡悅。"應運轉心"即應轉起修習心、應作意。 "取相"即獲取相，取相。"成就"即完成、達到。"繫縛業處"即將修習導向如所說相而繫縛。因為瑜伽者的瑜伽業是特殊安樂的因故意為"業處"，或因是瑜伽業的轉起處故如所現起相為業處，將它繫縛于修習心。關於他的繫縛而說應運轉心。為顯示如是說"證得殊勝"而說"因為他"等。其中"他"即瑜伽者，或彼腫脹不凈。"運轉意"即反覆轉起修習心，意為反覆作意取相。

115.『『Vīthisampaṭipādanatthā』』ti padassa 『『kammaṭṭhānavīthiyā sampaṭipādanatthā』』ti atthaṃ vatvā taṃ pana kammaṭṭhānavīthiṃ, tassā ca sampaṭipādanavidhiṃ vitthārato dassetuṃ 『『sace hī』』tiādi vuttaṃ. Tattha katimīti pakkhassa katamī, kiṃ dutiyā, tatiyādīsu vā aññatarāti attho. Tuṇhībhūtena gantuṃ na vaṭṭati pucchantānaṃ cittassa aññathattapariharaṇatthaṃ. Appasannānañhi pasādāya, pasannānañca bhiyyobhāvāya sāsanasampaṭipatti. Nassatīti na dissati , na upaṭṭhātīti attho. 『『Āgantukapaṭisanthāro kātabbo』』ti iminā āgantukavattaṃ ekadesena dassitanti 『『avasesānipī』』ti vatvā āgantukavattaṃ paripuṇṇaṃ gahetuṃ puna āgantukaggahaṇaṃ kataṃ. Gamikavattādīnīti ādi-saddena āvāsikaanumodanapiṇḍacārikaanumodanapiṇḍacārikaāraññikasenāsanavaccakuṭivattādīnaṃ saṅgaho daṭṭhabbo. Vattakkhandhake (cūḷava. 356) hi āgatāni mahāvattāni idha 『『khandhakavattānī』』ti vuttāni. Tajjanīyakammakatādikāle pana pārivāsikādikāle ca caritabbāni imassa bhikkhuno asambhavato idha nādhippetāni. Nimittaṃ vā antaradhāyatīti susāne ṭhitaṃ asubhanimittaṃ uddhumātakabhāvāpagamena antaradhāyati. Tenāha 『『uddhumātaka』』ntiādi. Tasmāti tena kāraṇena, imassa kammaṭṭhānassa dullabhattāti attho. Nisīditvā paccavekkhitabboti sambandho.

Nimittaṃ gahetuṃ gamane viya nimittaṃ gahetvā nivattanepi yathāsallakkhitadisādipaccavekkhaṇaṃ yāva nimittavināsā pavattitakiriyāya avicchedena upadhāraṇatthaṃ. Sati hi tassa nirantarūpadhāraṇe vihāraṃ pavisitvā nisinnakāle kammaṭṭhānassa upaṭṭhitākāro samathanimittassa gahaṇe cittassa samāhitākāro viya pākaṭo hutvā upatiṭṭheyyāti. Tenāha 『『tassevaṃ…pe… vīthiṃ paṭipajjatī』』ti. Purimākārena nimittassa pākaṭabhāvena upaṭṭhitattā purimākāreneva kammaṭṭhānamanasikāro bhāvanāvīthiṃ paṭipajjati.

1. Uddhumātakaṃ nāma ativiya asuciduggandhajegucchapaṭikkūlaṃ bībhacchaṃ bhayānakañca, evarūpe ārammaṇe bhāvanamanuyuñjantassa evaṃ ābaddhaparikammassa thirībhūtasseva yogino adhippāyo samijjhatīti dassetuṃ 『『ānisaṃsadassāvī』』tiādi vuttaṃ. Evanti evameva vuttappakāreneva ānisaṃsadassāvinā. Taṃ rakkheyyāti 『『addhā iminā sukhaṃ jīvissāmī』』ti attano jīvitaṃ viya taṃ maṇiratanaṃ rakkheyya. Catudhātukammaṭṭhānikotiādi nesaṃ kammaṭṭhānānaṃ sulabhatādassanaṃ. Tattha catudhātukammaṭṭhānikoti catudhātukammaṭṭhānaṃ vā tattha vā niyutto, catudhātukammaṭṭhānaṃ vā pariharanto. Itarānīti vuttāvasiṭṭhāni anussatibrahmavihārādīni. Taṃ nimittanti taṃ yathāladdhaṃ uggahanimittaṃ. 『『Rakkhitabba』』nti vatvā rakkhaṇavidhiṃ puna dassetuṃ 『『rattiṭṭhāne』』tiādi vuttaṃ.

我來幫您翻譯這段巴利文： 115. 說"令入道"之語的義為"令入業處道"后，為詳細顯示彼業處道及其令入方法而說"若"等。其中"第幾"即月的第幾,是第二、第三等中的哪一天之義。不應默然而去,為避免詢問者心生異想。因為教法行持是為未信者生信,已信者增長。"消失"即不見,不現起之義。以"應作來客供待"顯示來客義務的一分后說"其餘等",為攝取完整的來客義務而再取"來客"字。"行者義務等"等字應知包括住者隨喜、乞食者隨喜、乞食者、林住者、住所、廁所義務等。小品中所說的大義務在此稱為"犍度義務"。但被作呵責羯磨等時、住別住等時應行者,因此比丘不可能故此處不意指。"相消失"即墓地中的不凈相因腫脹性消失而消失。故說"腫脹"等。"因此"即因此原因,因為此業處難得之義。"應坐而省察"為連線語。 如往取相時一樣,在取相返回時也省察如所觀察的方位等,爲了以不間斷的行為直至相滅而觀察。因為若有其連續觀察,在進入精舍坐時,業處的現起狀態如取止相時心的等持狀態一樣明顯現起。故說"如是他....入道"。因以前行相相明顯現起故,以前行相作意業處而入修習道。 116. "腫脹"即極不凈、惡臭、可厭、可厭惡、可厭、可怖,于如是所緣修習、如是繫縛遍作、已穩固的瑜伽者,意趣成就,為顯示此而說"見功德"等。"如是"即如是如所說方式見功德者。"應護彼"即"確實依此將安樂生活"而如護自己性命般護彼摩尼寶。"修四界業處者"等是顯示彼等業處容易獲得。其中"修四界業處者"即專注或住於四界業處,或持守四界業處。"其他"即所說之外的隨念、梵住等。"彼相"即彼如所得取相。說"應護"后,為再顯示護持方法而說"夜住處"等。

1. Nānā karīyati etenāti nānākaraṇaṃ, bhedo. Bībhacchaṃ bheravadassanaṃ hutvā upaṭṭhāti manasikārassa anuḷāratāya, anupasantatāya ca ārammaṇassa. Tabbipariyāyato 『『paṭibhāganimittaṃ thūlaṅgapaccaṅgapuriso viya upaṭṭhātī』』ti ānetvā sambandhitabbaṃ. Bahiddhāti gocarajjhattato bahiddhā. Kāmānaṃ amanasikārāti asubhabhāvanānubhāvena kāmasaññāya dūrasamussāritattā kāmaguṇe ārabbha manasikārasseva abhāvā. Amanasikārāti vā manasikārapaṭipakkhahetu. Yāya hi kāmasaññāya vasena sattā kāme manasi karonti, tassā paṭipakkhabhūtā asubhasaññā kāmānaṃ amanasikāro, tannimittanti attho. Tenāha 『『vikkhambhanavasena kāmacchando pahīyatī』』ti. Paṭibhāganimittārammaṇāya hi asubhasaññāya saddhiṃ balappatto samādhi uppajjamānova kāmacchandaṃ vikkhambheti, anurodhamūlako āghāto mūlakāraṇe vikkhambhite vikkhambhitoyeva hotīti āha 『『anunaya…pe… pahīyatī』』ti. Na hi kadāci pahīnānunayassa byāpādo sambhavati. Yathāvuttaasubhasaññāsahagatā hi pīti sātisayā pavattamānāva byāpādaṃ vikkhambhentī pavattati. Tathā āraddhavīriyatāyāti yathā upacārajjhānaṃ uppajjati, tathā kammaṭṭhānamanasikāravasena paggahitavīriyatāya. Vīriyañhi paggaṇhantassa sammāsaṅkappo micchāsaṅkappaṃ viya savipphāratāya thinamiddhaṃ vikkhambhentameva uppajjati.

Vippaṭisāro pacchānutāpo, tappaṭipakkhato avippaṭisāro darathapariḷāhābhāvena cittassa nibbutatā. Tassa avippaṭisārassa paccayabhūtaṃ sīlaṃ, taṃsahagatā tadupanissayā ca pītipassaddhisukhādayo sabhāvato, hetuto ca santasabhāvā, tesaṃ anuyuñjanena avūpasantasabhāvaṃ uddhaccakukkuccaṃ pahīyatīti āha 『『avippaṭisārakarasantadhammānuyogavasena uddhaccakukkuccaṃ pahīyatī』』ti. Bhāvanāya hi pubbenāparaṃ visesaṃ āvahantiyā yaṃ sātisayaṃ sukhaṃ labbhati, taṃ anupasantasabhāvaṃ uddhaccakukkuccaṃ vikkhambhentameva uppajjati. Adhigatavisesassāti yathādhigatassa bhāvanāvisesassa. Paccakkhatāyāti paṭipajjantassa yogino paccakkhabhāvato 『『sammāsambuddho vata so bhagavā, yo evarūpiṃ sammāpaṭipattiṃ desetī』』ti paṭipattidesake satthari. Paṭipattiyanti paṭipajjamānajjhānapaṭipattiyaṃ. Paṭipattiphaleti tāya sādhetabbe lokiyalokuttaraphale. Vicikicchā pahīyati dhammanvayavicārāhitabalena vicārabalena. Iti pañca nīvaraṇāni pahīyantīti evaṃ paṭibhāganimittapaṭilābhasamakālameva heṭṭhā pavattabhāvanānubhāvanipphannehi samādhiādīhi kāmacchandādīni pañca nīvaraṇāni vikkhambhanavasena pahīyanti. Na hi paṭipakkhena vinā pahātabbassa pahānaṃ sambhavati, paṭipakkhā ca samādhiādayo kāmacchandādīnaṃ. Yathāha peṭake 『『samādhi kāmacchandassa paṭipakkho』』tiādi.

我來幫您翻譯這段巴利文： 117. "由此產生種種"即種種作用，差別。由於作意不殊勝、不寂靜，所緣現為可厭、可怖相。與此相反，應連線說"似相現為如粗大肢體之人"。"外"即行境內外之外。"不作意欲"即因不凈修習威力而遠離欲想，故對欲境完全無作意。或"不作意"即作意的對治因。因為眾生依欲想而作意諸欲，與此相對的不凈想是諸欲的不作意，此為其因。故說"以鎮伏力斷除欲貪"。因為與似相為所緣的不凈想一起生起而有力的定生起時即鎮伏欲貪，隨順為根本的瞋恨在根本原因被鎮伏時即被鎮伏，故說"隨....斷除"。因為從未有斷除隨順者而有瞋恨。如所說與不凈想相應的殊勝喜生起時即鎮伏瞋恨而轉起。如是"由精進策勵"即如近行定生起，如是由業處作意力策勵精進。因為對策勵精進者，正思惟如對治邪思惟般以廣大性生起而鎮伏昏沉睡眠。 追悔是後悔，與此相對，無追悔是因無熱惱而心寂靜。彼無追悔的因是戒，與彼相應、以彼為緣的喜、輕安、樂等以自性、以因而有寂靜性，由修習此等而斷除不寂靜性的掉舉惡作，故說"由修習無追悔因寂靜法而斷除掉舉惡作"。因為修習帶來前後差別，所得殊勝樂生起時即鎮伏不寂靜性的掉舉惡作。"證得殊勝"即如所證得的修習殊勝。"現見性"即因修行者現見"世尊確實是正等覺者，能說如是正行"而於說行道的導師。"於行道"即于所修習禪修行道。"於行道果"即由彼成就的世間出世間果。疑由思擇力、依法類推之力而斷。"如是五蓋斷除"即如是得似相的同時，由前起修習威力所成就的定等斷除欲貪等五蓋。因為無對治則不能斷所應斷，而定等是欲貪等的對治。如在藏中說"定是欲貪的對治"等。

Teneva ca 『『imehi tesaṃ nīvaraṇānaṃ pahāna』』nti pahānaparidīpanamukhena jhānaṅgāni sarūpato dassetuṃ 『『tasmiññeva cā』』tiādi vuttaṃ. Tattha tasmiññeva cāti yaṃ taṃ yathāupaṭṭhitaṃ uggahanimittaṃ bhinditvā viya upaṭṭhitaṃ, tassa paṭicchannabhūtaṃ paṭibhāganimittaṃ, tasmiññeva nimitte. Cetasoti attanā sampayuttacittassa. Abhiniropanalakkhaṇoti āropanalakkhaṇo, appanāsabhāvoti attho. Nimittānumajjanaṃ paṭibhāganimitte anuvicaraṇaṃ. Ārammaṇe hi bhamarassa padumassūpari anuparibbhamanaṃ viya vicārassa anuvicāraṇākārena pavatti anumajjanakiccaṃ. Viseso eva adhigantabbato visesādhigamo, paṭiladdho ca so visesādhigamo cāti paṭi…pe… gamo, tappaccayā taṃhetukā paṭiladdhavisesādhigamapaccayā pīti. Pītimanassa pītisahitacittassa. Passaddhisambhavatoti kāyacittapassaddhīnaṃ saṃsijjhanato. 『『Pītimanassa kāyo passambhatī』』ti hi vuttaṃ. Passaddhinimittaṃ passaddhihetukaṃ sukhaṃ 『『passaddhakāyo sukhaṃ vediyatī』』ti vacanato. Sukhanimittā sukhapaccayā ekaggatā. 『『Sukhino cittaṃ samādhiyatī』』ti (dī. ni. 1.466; a. ni. 3.96; 11.12) hi vuttaṃ. Iti jhānaṅgāni pātubhavantīti evaṃ etāni vitakkādīni jhānaṅgāni tasmiṃyeva nimitte uppajjanti. Paṭhamajjhānapaṭibimbabhūtanti paṭhamajjhānassa paṭicchannabhūtaṃ. Taṅkhaṇaññeva paṭibhāganimittapaṭilābhasamakālameva upacārajjhānampi nibbattati, na nīvaraṇappahānamevāti adhippāyo.

Vinīlakādikammaṭṭhānavaṇṇanā

118.Vinīlakādīsupi kammaṭṭhānesu. Lakkhaṇaṃ vuttanti yaṃ taṃ nimittaggahaṇalakkhaṇaṃ vuttaṃ. Vuttanayenevāti uddhumātake vuttanayeneva. Saha vinicchayena, adhippāyena cāti savinicchayādhippāyaṃ. Taṃ sabbaṃ lakkhaṇaṃ veditabbanti sambandho.

Kabarakabaravaṇṇanti yebhuyyena sabalavaṇṇaṃ. Ussadavasenāti rattasetanīlavaṇṇesu ussadassa vaṇṇassa vasena.

Sannisinnanti niccalabhāveneva sabbaso thirataṃ.

Corāṭaviyanti corehi pariyuṭṭhitaaraññe. Yatthāti yasmiṃ āghātane. Chinnapurisaṭṭhāneti chinnapurisavante ṭhāne. Nānādisāyaṃ patitampīti chinnaṃ hutvā sarīrassa khaṇḍadvayaṃ visuṃ disāsu patitampi. Ekāvajjanenāti ekasamannāhārena. Āpāthamāgacchatīti ekajjhaṃ āpāthaṃ āgacchati. Vissāsaṃ āpajjatīti ajegucchitaṃ upagaccheyya seyyathāpi chavaḍāhako. Sahatthā aparāmasane jigucchā saṇṭhātiyevāti āha 『『kattarayaṭṭhiyā vā daṇḍakena vā…pe… upanāmetabba』』nti. Vicchiddakabhāvapaññāyanatthaṃ ekaṅgulantarakaraṇaṃ. Upanāmetabbanti upanetabbaṃ.

Khāyitasadisamevāti khāyitāsubhasadisameva. Aṅgulaṅgulantaranti vividhaṃ khittaṃ sarīrāvayavaṃ aṅgulantaraṃ aṅgulantaraṃ. Katvā vāti kattarayaṭṭhiyā vā daṇḍakena vā sayaṃ katvā vā.

Laddhappahārānanti laddhāvudhappahārānaṃ mukhatoti sambandho. Mukhatoti pahārādimukhato. Paggharamānakāleti lohitaṃ paggharamānakāle. Lohitakaṃ labbhatīti yojanā.

Tanti puḷavakaṃ. Tesūti soṇādisarīresu. Aṭṭhikanti aṭṭhikaasubhaṃ nānappakārato vuttanti sambandho. Purimanayenevāti pubbe uddhumātake vuttanayeneva.

我來幫您翻譯這段巴利文： 因此說"由此等斷除彼等蓋"，以顯示斷除方式而顯示禪支自相而說"于彼等"等。其中"于彼等"即如所現起的取相被破壞般現起，其所隱藏的似相，于彼相中。"心"即與自己相應的心。"安置相"即置上相，意為安止性。"隨磨相"即于似相隨行。如蜂在蓮花上週游般，尋的隨行行相為隨磨作用。殊勝即應證得故為殊勝證得，已得的殊勝證得即已...得，由此為因、以此為因的已得殊勝證得為因的喜。"有喜者"即具喜心者。"輕安生"即身心輕安成就。因說"有喜者身輕安"。輕安緣即以輕安為因的樂，因說"身輕安者受樂"。樂緣即樂為緣的一境性。因說"樂者心得定"。"如是禪支現起"即如是這些尋等禪支于彼相中生起。"初禪影像"即初禪所隱藏。"即于彼剎那"即于得似相同時生起近行定，非僅斷除諸蓋，此為意趣。 青瘀等業處注 118. 于青瘀等業處。"已說相"即已說彼取相相。"如所說方式"即如腫脹所說方式。"具抉擇意趣"即與抉擇、意趣一起。"彼一切相應知"為連線語。 "斑駁色"即多為雜色。"依勝"即依紅白青色中勝色。 "沉澱"即以不動性而完全堅固。 "盜賊林"即被盜賊佔據的林中。"於何處"即於何刑場。"于斬人處"即于斬殺人之處。"于種種方落"即被斬成兩段的身體分別落於不同方向。"一作意"即一注意。"現入"即一起現入。"生熟悉"即不生厭惡地接近如火葬者。因親手不觸控而生厭惡故說"以割竹杖或棒...應近"。為顯示割截性而作一指間隔。"應近"即應帶近。 "如被吃般"即如被吃不凈般。"指間指間"即種種投擲的身體部分在指間指間。"或作"即以割竹杖或棒自己作。 "受打者"連線為"受武器打者口"。"口"即從打等口。"流出時"即血流出時。"得血"為連線語。 "彼"即蟲。"于彼等"即于狗等身。"骨"連線為"已從種種方面說骨不凈"。"如前方式"即如前腫脹所說方式。

119.Tanti aṭṭhikaṃ. Na upaṭṭhātīti sabhāvato na upaṭṭhāti, paṭikkūlavasena na upaṭṭhātīti attho. Tenāha 『『odātakasiṇasambhedo hotī』』ti. Aṭṭhike paṭhamavayādisaṃlakkhaṇaṃ na sakkāti 『『liṅganti idha hatthādīnaṃ nāma』』nti vuttaṃ. Aṭṭhikasaṅkhalikā pana 『『ayaṃ daharassa, ayaṃ yobbane ṭhitassa, ayaṃ avayavehi vuddhipattissā』』ti evaṃ vayavasena vavatthapetuṃ sakkuṇeyyāva, abyāpitāya pana na gahitanti veditabbaṃ. Yadipi aṭṭhikasaṅkhalikāyaṃ sandhito vavatthāpanaṃ labbhati, aṭṭhike pana na labbhatīti tassa aniyatabhāvadīpanatthaṃ kamavilaṅghanaṃ katvā 『『tassa tassa aṭṭhino ninnaṭṭhānathalaṭṭhānavasenā』』tiādi vuttaṃ. Tattha ninnaṭṭhānaṃ nāma aṭṭhino vinatappadeso. Thalaṭṭhānaṃ unnatappadeso. Ghaṭitaghaṭitaṭṭhānavasenāti anupagatanhārubandhānaṃ, itaresañca aññamaññaṃ saṃkiliṭṭhasaṃkiliṭṭhaṭṭhānavasena. Antaravasenāti aññamaññassa antaravasena, susiravasena ca. Sabbatthevāti sakalāya aṭṭhisaṅkhalikāya, sabbasmiṃ vā aṭṭhike.

120.Etthāti etasmiṃ aṭṭhikāsubhe. Yujjamānavasena sallakkhetabbanti yaṃ nimittaggahaṇaṃ yattha yujjati, taṃ tattha uggaṇhanatthaṃ nimittaggahaṇavasena upalakkhetabbaṃ. Sakalāyāti anavasesabhāgāya paripuṇṇāvayavāya. Sampajjati nimittupaṭṭhānavasena. Tesūti aṭṭhikasaṅkhalikaṭṭhikesu. Vuttaṃ aṭṭhakathāyaṃ. Tanti 『『ekasadisamevā』』ti vacanaṃ. Ekasmiṃ aṭṭhike yuttanti idaṃ yathā vinīlakādīsu ubhinnaṃ nimittānaṃ yathārahaṃ vaṇṇavisesato, paripuṇṇāparipuṇṇato, savivarāvivarato, calācalato ca viseso labbhati, na evametassāti katvā vuttaṃ, na pana sabbena sabbaṃ visesābhāvato. Tenevāha 『『ekaṭṭhikepi cā』』tiādi. Tattha bībhacchenāti suvibhūtaaṭṭhirūpattā aṭṭhibhāveneva virūpena. Bhayānakenāti teneva pākatikasattānaṃ bhayāvahena. Pītisomanassajanakenāti saṇhamaṭṭhabhāvena upaṭṭhānato, bhāvanāya ca savisesattā pītiyā, somanassassa ca uppādakena. Tenevāha 『『upacārāvahattā』』ti.

Imasmiṃ okāseti uggahapaṭibhāganimittānaṃ vuttaṭṭhāne. Dvāraṃ datvā vāti 『『paṭikkūlabhāveyeva diṭṭhe nimittaṃ nāma hotī』』ti ettake eva aṭṭhatvā anantarameva 『『duvidhaṃ idha nimitta』』ntiādinā uggahapaṭibhāganimittāni vibhajitvā vacanena yathāvuttassa nimittavibhāgassa dvāraṃ datvāva vuttaṃ. Nibbikappanti 『『subha』』nti vikappena nibbikappaṃ, asubhantvevāti attho. Vicāretvāti 『『ekasmiṃ aṭṭhike yutta』』ntiādinā vicāretvā.

Mahātissattherassāti cetiyapabbatavāsīmahātissattherassa. Nidassanānīti dantaṭṭhikamattadassanena sakalassāpi tassā itthiyā sarīrassa aṭṭhisaṅghātabhāvena upaṭṭhānādīni ettha aṭṭhikakammaṭṭhāne uggahapaṭibhāganimittānaṃ visesavibhāvanāni udāharaṇāni.

Subhaguṇoti savāsanānaṃ kilesānaṃ pahīnattā suparisuddhaguṇo. Dasasatalocanenāti sahassakkhena devānamindena. So hi ekāsaneneva sahassaatthānaṃ vicāraṇasamatthena paññācakkhunā samannāgatattā 『『sahassakkho』』ti vuccati. Thutakittīti 『『yo dhīro sabbadhi danto』』tiādinā (mahāva. 58) abhitthutakittisaddo.

Pakiṇṇakakathāvaṇṇanā

我來幫您翻譯這段巴利文： 119. "彼"即骨。"不現起"即依自性不現起，意為依厭惡性不現起。故說"成為白遍破壞"。因不能在骨上觀察初年等，故說"相即此處手等名"。但骨鎖可以如是依年齡確定"此是少年的，此是青年的，此是肢體成長的"，應知因不遍滿而不取。雖然在骨鎖中可得從關節確定，但在骨中不得，為顯示其不確定性而跳過順序說"依彼彼骨的低處高處"等。其中"低處"即骨的彎曲處。"高處"即突起處。"依結合結合處"即依未得筋帶繫縛者及其他互相接觸接觸處。"依間"即依互相間隙及空隙。"於一切"即于整個骨鎖，或於一切骨。 120. "此"即於此骨不凈。"應依相應觀察"即應觀察相取於何處相應，為取彼處相。"整個"即無餘分的完整肢體。依相現起而成就。"于彼等"即于骨鎖骨。注中所說。"彼"即"一樣"之語。"於一骨相應"，此說因如青瘀等二相依色差別、完整不完整、有間無間、動不動而得差別，此非如是，非因一切差別皆無。故說"於一骨"等。其中"可厭"即因骨相明顯故以骨性而醜陋。"可怖"即因此而令常人恐怖。"生喜悅"即因現為細滑性，及修習殊勝性而生喜與悅。故說"因導近分"。 "此處"即說取相似相之處。"給予門"即不僅住于"見厭惡性即是相"，而立即以"此處二種相"等分別取相似相之語，給予如所說相分別之門而說。"無分別"即無"凈"之分別，即唯不凈義。"觀察"即以"於一骨相應"等觀察。 "大帝須長老"即住支提山的大帝須長老。"譬喻"即僅見牙骨而現起彼女全身為骨聚等，此中為顯示骨業處取相似相的差別的例子。 "凈德"即因斷除有習氣的煩惱而極清凈德。"十百眼"即千眼天帝。因他以一座能觀察千處的智眼具足，故稱"千眼"。"讚歎聲"即以"彼賢者於一切調御"等讚歎聲。 雜論注;

1. Ujupaṭipakkhena pahīnabhāvaṃ sandhāyāha 『『suvikkhambhitarāgattā』』ti. Asubhappabhedoti uddhumātakādiasubhavibhāgo. Sarīrasabhāvappattivasenāti sarīrassa attano sabhāvūpagamanavasena. Sarīrañhi vinassamānaṃ aññarūpena ṭhitassa rakkhasassa viya sabhāvappattivaseneva vinassati. Rāgacaritabhedavasenāti rāgacaritavibhāgavasena. Yadi sarīrasabhāvappattivasena ayamasubhappabhedo vutto, mahāsatipaṭṭhānādīsu (dī. ni. 2.372 ādayo; ma. ni. 1.105 ādayo) kathaṃ navappabhedoti? So sarasato eva sabhāvappattivasena vutto, ayaṃ pana parūpakkamenāpi. Tattha ca idhāgatesu dasasu asubhesu ekaccāneva gahitāni, aṭṭhikañca pañcavidhā vibhattaṃ. Tāni ca vipassanāvasena, imāni samathavasenāti pākaṭoyaṃ bhedoti.

Imesaṃ pana dassanampi asubhabhāvasāmaññena satipi avisesato rāgacaritānaṃ sappāyabhāve yaṃ vuttaṃ 『『rāgacaritabhedavasena cā』』ti, taṃ vibhajitvā dassetuṃ 『『visesato』』tiādi vuttaṃ. Sūnabhāvena susaṇṭhitampi sarīraṃ dussaṇṭhitameva hotīti uddhumātakasarīre saṇṭhānavipattiṃ dīpetīti āha 『『sarīrasaṇṭhānavipattippakāsanato』』ti. Saṇṭhānasampattiyaṃ ratto saṇṭhānarāgī, tassa sappāyaṃ saṇṭhānarāgassa vikkhambhanupāyabhāvato. Kāyo eva kāyavaṇo, tattha paṭibaddhassa nissitassa. Susirabhāvappakāsanatoti susirassa vivarassa atthibhāvappakāsanato. Sarīre ghanabhāvarāginoti sarīre aṅgapaccaṅgānaṃ thirabhāvaṃ paṭicca uppajjanakarāgavato. Vikkhepappakāsanatoti soṇasiṅgālādīhi ito cito ca vikkhepassa pakāsanato aṅgapaccaṅgalīlārāgino sappāyaṃ. Īdisānaṃ kira anavaṭṭhitarūpānaṃ avayavānaṃ ko līḷāvilāsoti virāgasambhavato. Saṅghātabhedavikārappakāsanatoti saṅghātassa aṅgapaccaṅgānaṃ saṃhatabhāvassa susambandhatāya bhedo eva vikāro saṅghātabhedavikāro, tassa pakāsanato. Lohitaṃ makkhitaṃ hutvā paṭikkūlabhāvo lohitamakkhitapaṭikkūlabhāvo, tassa pakāsanato. Mamattarāginoti 『『mama aya』』nti uppajjanakarāgavato. Dantasampattirāginoti dantasampattiyaṃ rajjanasīlassa.

Kasmā panettha uddhumātakādike paṭhamajjhānameva uppajjati, na dutiyādīnīti anuyogaṃ manasi katvā āha 『『yasmā panā』』tiādi. Aparisaṇṭhitajalāyāti sotavasena pavattiyā samantato aṭṭhitajalāya asannisinnasalilāya. Arittabalenāti pājanadaṇḍabalena. Dubbalattā ārammaṇassāti paṭikkūlabhāvena attani cittaṃ ṭhapetuṃ asamatthabhāvo ārammaṇassa dubbalatā. Paṭikkūle hi ārammaṇe sarasato cittaṃ pavattituṃ na sakkoti, abhiniropanalakkhaṇena pana vitakkena abhiniropiyamānameva cittaṃ ekaggataṃ labhati. Na vinā vitakkenāti vitakkarahitāni dutiyādijjhānāni tattha patiṭṭhaṃ na labhanti. Tenāha 『『vitakkabalenevā』』tiādi.

Yadi paṭikkūlabhāvato uddhumātādiārammaṇe dutiyādijjhānāni na pavattanti, evaṃ sante paṭhamajjhānenāpi tattha na uppajjitabbaṃ. Na hi tattha pītisomanassānaṃ sambhavo yuttoti codanaṃ sandhāyāha 『『paṭikkūlepi ca etasmi』』ntiādi. Tattha ānisaṃsadassāvitānīvaraṇasantāparogavūpasamānaṃ yathākkamaṃ pupphacchaḍḍaka, vamanavirecanaupamā yojetabbā.

我來幫您翻譯這段巴利文： 121. 關於以直接對治而斷除,故說"因極善鎮伏貪"。"不凈差別"即腫脹等不凈的分別。"依身體自性達到"即依身體達到自性。因為身體壞滅時如已住立的夜叉般依自性達到而壞滅。"依貪行差別"即依貪行分別。若此不凈差別是依身體自性達到而說,在大念處等中為何說九種差別?彼僅依自性說,此則依他力。其中此處所來十不凈中只取某些,骨分為五種。彼等依觀,此等依止,此差別明顯。 雖然見這些依不凈性一般而無差別對貪行者適宜,所說"依貪行差別",為分別顯示此而說"特別"等。因腫脹性而即使身體善安立也成為惡安立,故說"因顯示身體安立破壞"。執著安立者為安立貪者,對彼適宜因為是安立貪的鎮伏方便。身體即為身傷,執著、依止於此。"因顯示空虛性"即因顯示有空虛、孔隙。"于身體執實性貪者"即對身體肢體的堅實性而生起貪者。"因顯示散亂"即因顯示被狗豺等此處彼處散亂,對肢體優美貪者適宜。因為如是不住立形態的肢體,有何優美姿態而生離貪。"因顯示聚集破壞變異"即聚集的肢體結合性的破壞即是變異為聚集破壞變異,因顯示此。血涂為厭惡性即血涂厭惡性,因顯示此。"我所貪者"即生起"此是我的"之貪者。"牙齒圓滿貪者"即習慣於貪著牙齒圓滿者。 為何此中於腫脹等只生起初禪,不生第二禪等,思維此質疑而說"因為"等。"未安定水"即依水流而行的周遍不住立水、未沉定水。"槳力"即劃動棒力。"所緣弱"即因厭惡性而不能令心住立於自身的所緣弱性。因為于厭惡所緣,心依自性不能轉起,但以安置相為相的尋安置心才得一境性。"無尋"即離尋的第二禪等不得安立其中。故說"唯以尋力"等。 若因厭惡性于腫脹等所緣不生第二禪等,如是則初禪也不應生其中。因為喜悅不應生其中是合理的,關於此質難而說"於此厭惡"等。其中見功德、諸蓋熱惱病平息者,應如投花者、嘔吐瀉藥的譬喻順次配合。;

1. Yathāvuttakāraṇena dasadhā vavatthitampi sabhāvato ekavidhamevāti dassetuṃ 『『dasavidhampi ceta』』ntiādiṃ vatvā svāyaṃ sabhāvo yathā aviññāṇakesu, evaṃ saviññāṇakesupi labbhateva. Tasmā tatthāpi yonisomanasikāravato bhāvanā ijjhatevāti dassento 『『tadetaṃ iminā lakkhaṇenā』』tiādimāha. Etthāti etasmiṃ jīvamānakasarīre. Alaṅkārenāti paṭijagganapubbakena alaṅkaraṇena. Na paññāyati pacurajanassāti adhippāyo. Atirekatisataaṭṭhikasamussayaṃ dantaṭṭhikehi saddhiṃ, tehi pana vinā 『『timattāni aṭṭhisatānī』』ti (visuddhi. 1.190) kāyagatāsatiyaṃ vakkhati. Chiddāvachiddanti khuddānukhuddachiddavantaṃ. Medakathālikā medabharitabhājanaṃ. Niccuggharitapaggharitanti niccakālaṃ upari, heṭṭhā ca vissavantaṃ. Vemattanti nānattaṃ. Nānāvatthehīti nānāvaṇṇehi vatthehi. Hiriyā lajjāya kopanato vināsanato hirikopinaṃ, uccārapassāvamaggaṃ. Yāthāvasarasanti yathābhūtaṃ sabhāvaṃ. Yāthāvato rasīyati ñāyatīti hi raso, sabhāvo. Ratinti abhiratiṃ abhiruciṃ. Attasinehasaṅkhātena rāgena rattā attasineharāgarattā. Vihaññamānenāti icchitālābhena vighātaṃ āpajjantena.

Kiṃsukanti pālibhaddakaṃ, palāsoti keci, simbalīti apare. Atilolupoti ativiya lolasabhāvo . Adunti etaṃ. Nanti kesādisarīrakoṭṭhāsaṃ. Mucchitāti mohitā, mucchāpāpikāya vā taṇhāya vasena mucchaṃ pattā. Sabhāvanti paṭikkūlabhāvaṃ.

Ukkarūpamoti uccārapassāvaṭṭhānasamo, vaccakūpasamo vā. Cakkhubhūtehīti cakkhuṃ pattehi paṭiladdhapaññācakkhukehi, lokassa vā cakkhubhūtehi. Allacammapaṭicchannoti allacammapariyonaddho.

Dabbajātikenāti uttarimanussadhamme paṭiladdhuṃ bhabbarūpena. Yattha yattha sarīre, sarīrassa vā yattha yattha koṭṭhāse. Nimittaṃ gahetvāti asubhākārassa suṭṭhu sallakkhaṇavasena yathā uggahanimittaṃ uppajjati, evaṃ uggaṇhanavasena nimittaṃ gahetvā, uggahanimittaṃ uppādetvāti attho. Kammaṭṭhānaṃ appanaṃ pāpetabbanti yathāladdhe uggahanimitte kammaṃ karontena paṭibhāganimittaṃ uppādetvā upacārajjhāne ṭhitena tameva bhāvanaṃ ussukkāpentena asubhakammaṭṭhānaṃ appanaṃ pāpetabbaṃ. Adhigatappano hi paṭhamajjhāne ṭhito tameva jhānaṃ pādakaṃ katvā vipassanaṃ ārabhitvā saṅkhāre sammasanto nacirasseva sabbāsave khepetīti.

Asubhakammaṭṭhānaniddesavaṇṇanā niṭṭhitā.

Iti chaṭṭhaparicchedavaṇṇanā.

1. Chaanussatiniddesavaṇṇanā

2. Buddhānussatikathāvaṇṇanā

我來幫您翻譯這段巴利文： 122. 為顯示雖如所說原因而安立為十種，但自性唯一種，而說"此十種"等。此自性如在無識者中，在有識者中也可得。因此于彼中對如理作意者修習也成就，為顯示此而說"此依此相"等。"此"即於此活命身體。"裝飾"即以預先整理的裝飾。意為對多數人不明顯。連同牙骨有三百餘骨聚，不含彼等則如將在身至念中說"三百骨"。"孔孔"即有大小孔。"髓鍋"即盛滿髓的容器。"常流漏"即常時上下流出。"差別"即種種。"種種布"即種種顏色的布。"破壞羞恥"即破壞羞恥，即大小便道。"如實味"即如真實自性。因如實而知故為味，即自性。"染著"即愛好、愛樂。"自愛貪染著"即被稱為自愛的貪所染著。"被惱"即因不得所欲而到達苦惱。 "槿"即巴利跋陀迦樹，某些說是波羅奢樹，其他說是木棉樹。"極貪"即極貪性。"此"即這個。"彼"即發等身體部分。"昏迷"即迷惑，或因昏迷邪惡的渴愛而達昏迷。"自性"即厭惡性。 "如糞坑"即如大小便處，或如廁所。"成眼"即得眼、獲得慧眼，或世間的成眼。"濕皮覆"即濕皮包裹。 "賢明種性"即適於獲得上人法的形態。"於何處何處"即于身體，或身體的何處何處部分。"取相"即依善觀察不凈行相而如生起取相般，依取相取，意為生起取相。"應令業處達安止"即于所得取相作業，生起似相后住于近行定，策勵彼修習，應令不凈業處達安止。因為獲得安止者住于初禪，以彼禪為基礎開始觀，思察諸行，不久即盡諸漏。 不凈業處釋注畢。 如是第六品注。 六隨念釋注 佛隨念論注;

123.Asubhānantaranti asubhakammaṭṭhānānantaraṃ. Anussatīsūti anussatikammaṭṭhānesu. 『『Anu anu sati anussatī』』ti imamatthaṃ dassetuṃ 『『punappunaṃ uppajjanato』』ti vatvā na ettha anu-saddayogena sati-saddo atthantaravācakoti dassetuṃ 『『satiyeva anussatī』』ti vuttaṃ. Tena nāyamanu-saddo 『『upalabbhatī』』tiādīsu upa-saddo viya anatthako, nāpi 『『sañjānanaṃ pajānana』』ntiādīsu saṃ-saddādayo viya atthantaradīpakoti dasseti. 『『Pavattitabbaṭṭhānamhiyeva vā pavattattā』』ti iminā ca anussatiyā anussaritabbānurūpatā vuttā hotīti pavattakasseva anurūpataṃ dassetuṃ 『『kulaputtassa anurūpā』』ti vuttaṃ, saddhāpabbajitassa vā kulaputtassa. Anurūpatā nāma pavattitabbaṭṭhānassa anurūpatāya eva hotīti pavattakasseva anurūpatā vuttā, na ubhayassa. Anurūpāti ca yuttāti attho. Buddhanti ye guṇe upādāya bhagavati 『『buddho』』ti paññatti, te guṇe ekajjhaṃ gahetvā vuttaṃ. Tenāha 『『buddhaguṇārammaṇāya satiyā etamadhivacana』』nti. Ārabbhāti ālambitvā. Dhammanti pariyattidhammena saddhiṃ navavidhampi lokuttaradhammaṃ. Nanu ca nibbānaṃ visuṃ kammaṭṭhānabhāvena vakkhati? Kiñcāpi vakkhati, dhammabhāvasāmaññena pana maggaphalehi saddhiṃ idha pāḷiyā saṅgahitattā tassāpi dhammānussatikammaṭṭhāne gahaṇaṃ daṭṭhabbaṃ, asaṅkhatāmatādibhāvena pana maggaphalehi visiṭṭhatāya tassa visuṃ kammaṭṭhānabhāvena gahaṇaṃ kataṃ. Sīlānussatiādīnaṃ pana tissannaṃ anussatīnaṃ visuṃ kammaṭṭhānabhāvena gahaṇaṃ yogāvacarassa attano eva sīlassa cāgassa saddhādīnañca anussatiṭṭhānabhāvena gahetabbattā. Rūpakāyaṃ gatāti attano karajakāyaṃ ārabbha ārammaṇakaraṇavasena pavattā. Kāyeti kāye visayabhūte. Koṭṭhāsanimittārammaṇāyāti kesādikoṭṭhāsesu paṭikkūlanimittārammaṇāya. Ito purimāsu sattasu anussatīsu natthi nimittuppatti , idha atthīti dassanatthaṃ nimitta-ggahaṇaṃ. Tathā assāsapassāsanimittārammaṇāyāti etthāpi. Upasamanti sabbasaṅkhārūpasamaṃ, nibbānanti attho.

1. Avecca buddhaguṇe yāthāvato ñatvā uppanno pasādo aveccappasādo, ariyamaggena āgatappasādo, taṃsadisopi vā yo diṭṭhigatavātehi acalo asampakampiyo, tena samannāgatena. Tādisassa buddhānussatibhāvanā ijjhati, na itarassa. Patirūpasenāsaneti yathāvuttaaṭṭhārasadosavajjite pañcaṅgasamannāgate senāsane. Rahogatenāti rahasi gatena. Tena kāyavivekaṃ dasseti. Paṭisallīnenāti nānārammaṇato paṭisallīnena, bahiddhā puthuttārammaṇato paṭikkamāpetvā kammaṭṭhāne sallīnena, susiliṭṭhacittenāti attho. Evanti imāya pāḷiyā āgatanayena.

So bhagavāti ettha soti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānaṃ atidevo brahmānaṃ atibrahmā lokanātho bhāgyavantatādīhi kāraṇehi sadevake loke 『『bhagavā』』ti patthaṭakittisaddo, so. Bhagavāti idaṃ satthu nāmakittanaṃ. Tathā hi vuttaṃ 『『bhagavāti netaṃ nāmaṃ mātarā kata』』ntiādi (mahāni. 198, 210; cūḷani. ajitamāṇavapucchāniddesa 2). Parato pana bhagavāti guṇakittanaṃ. Arahantiādīsu navasu ṭhānesu paccekaṃ itipi-saddaṃ yojetvā buddhaguṇā anussaritabbāti dassento 『『itipi arahaṃ…pe… itipi bhagavāti anussaratī』』ti āha. 『『Itipetaṃ bhūtaṃ itipetaṃ taccha』』ntiādīsu (dī. ni.

我來幫您翻譯這段巴利文： 123. "不凈之後"即不凈業處之後。"于隨念"即于隨念業處。為顯示"數數念為隨念"此義而說"因再再生起"后，為顯示此中以anu-字結合而sati-字非表示其他義而說"念即隨念"。由此顯示此anu-字非如"獲得"等中的upa-字無義，也非如"了知、遍知"等中的saṃ-字等表示其他義。以"或因於應轉起處轉起"此說隨唸的應隨念性后，為顯示轉起者的適應性而說"對善男子適當"，或對信出家的善男子。適應性即因應轉起處的適應性而有，故說轉起者的適應性，非兩者。"適當"即合宜義。"佛"即攝取依何功德而於世尊有"佛"的施設，彼等功德。故說"此是緣佛功德的唸的名稱"。"緣"即所緣。"法"即與教法俱九種出世間法。難道不是將涅槃說為別的業處嗎？雖將說,但因法性共同而與道果一起攝入此經，故應見彼在法隨念業處中攝取，但因無為甘露等性而異於道果，故別立為業處。但戒隨念等三隨念別立為業處，因應以瑜伽行者自己的戒、舍、信等作為隨念處而取。"至色身"即緣自己所生身而轉起為所緣。"于身"即于成為對象的身。"分相所緣"即以發等諸分的厭惡相為所緣。為顯示於此前七隨念中無相生起，此中有，故取相字。如是于"入出息相所緣"中也。"寂止"即一切行寂止，即涅槃義。 124. "證凈"即證知佛功德如實而生起的凈信，由聖道而來的凈信，或相似彼而不為見浪所動搖者，具足彼。如是者的佛隨念修習成就，非其他。"適當住處"即離如所說十八過失、具五支的住處。"至遠離"即至遠離處。由此顯示身遠離。"獨處"即從種種所緣獨處，從外部種種所緣退卻而住于業處，即善集中心義。"如是"即依此經所來方式。 "彼世尊"此中"彼"即圓滿三十波羅蜜，破盡一切煩惱，證無上正等覺，諸天之天，諸梵之梵，世間依怙，因具福等因而在天人世間中"世尊"聲名遠揚者。"世尊"此是導師的名稱。如說"世尊非母所作名"等。但後面的"世尊"是功德稱。于應供等九處各各配合"如是"字而應隨唸佛功德，為顯示此而說"如是應供...如是世尊而隨念"。如"如是此是真實，如是此是真諦"等

1.6) viya iti-saddo āsannapaccakkhakaraṇattho, pi-saddo sampiṇḍanattho. Tena nesaṃ bahubhāvo dīpito, tāni ca guṇasallakkhaṇakāraṇāni bhāventena cittassa sammukhībhūtāni kātabbānīti dassento 『『iminā ca iminā ca kāraṇenāti vuttaṃ hotī』』ti āha.

1. Dūratā nāma āsannatā viya upādāyupādāya vuccatīti paramukkaṃsagataṃ dūrabhāvaṃ dassento 『『suvidūravidūre』』ti āha, suṭṭhu vidūrabhāveneva vidūreti attho. Sā panassa kilesato dūratā tesaṃ sabbaso pahīnattāti dassento āha 『『maggena kilesānaṃ viddhaṃsitattā』』ti. Nanu aññesampi khīṇāsavānaṃ te pahīnā evāti anuyogaṃ manasi katvā vuttaṃ 『『savāsanāna』』nti. Na hi bhagavantaṃ ṭhapetvā aññe saha vāsanāya kilese pahātuṃ sakkonti , etena aññehi asādhāraṇaṃ bhagavato arahattanti dassitaṃ hoti. Kā panāyaṃ vāsanā nāma? Pahīnakilesassāpi appahīnakilesassa payogasadisapayogahetubhūto kilesanihito sāmatthiyaviseso āyasmato pilindavacchassa (pārā. 621) vasalasamudācāranimittaṃ viya. Kathaṃ pana 『『ārakā』』ti vutte 『『kilesehī』』ti ayamattho labbhatīti? Sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa anupayojetabbato, 『『ārakāssa honti pāpakā akusalā dhammā』』tiādīni (ma. ni. 1.434) suttapadānettha udāharitabbāni. Ārakāti cettha ā-kārassa rassattaṃ, ka-kārassa ca ha-kāraṃ, sānusāraṃ katvā niruttinayena 『『araha』』nti padasiddhi veditabbā. Vuttamevatthaṃ sukhaggahaṇatthaṃ 『『so tato ārakā nāmā』』ti gāthābandhamāha. Tattha samañjanasīlo samaṅgī, na samaṅgitā asamaṅgitā asamannāgamo asahavuttitā.

2. Anatthacaraṇena kilesā eva arayoti kilesārayo. 『『Arīnaṃ hatattā arihā』』ti vattabbe niruttinayena 『『araha』』nti vuttaṃ.

3. Yañcetaṃ saṃsāracakkanti sambandho. Rathacakkassa nābhi viya mūlāvayavabhūtaṃ anto, bahi ca samavaṭṭhitaṃ avijjābhavataṇhāmayaṃ dvayanti vuttaṃ 『『avijjābhavataṇhāmayanābhī』』ti. Nābhiyā, nemiyā ca sambandhā arasadisā paccayaphalabhūtehi avijjātaṇhājarāmaraṇehi sambandhā puññādisaṅkhārāti vuttaṃ 『『puññādiabhisaṅkhārāra』』nti. Tattha tattha bhave pariyantabhāvena pākaṭaṃ jarāmaraṇanti taṃ nemiṭṭhāniyaṃ katvā āha 『『jarāmaraṇanemī』』ti. Yathā ca rathacakkapavattiyā padhānakāraṇaṃ akkho, evaṃ saṃsāracakkapavattiyā āsavasamudayoti āha 『『āsavasamudayamayena akkhena vijjhitvā』』ti. Āsavā eva avijjādīnaṃ kāraṇattā āsavasamudayo. Yathāha 『『āsavasamudayā avijjāsamudayo』』ti (ma. ni. 1.103). Vipākakaṭattārūpappabhedo kāmabhavādiko tibhavo eva ratho, tasmiṃ tibhavarathe. Attano paccayehi samaṃ, sabbaso vā ādito paṭṭhāya yojitanti samāyojitaṃ. Ādirahitaṃ kālaṃ pavattatīti katvā anādikālappavattaṃ.

『『Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, 『saṃsāro』ti pavuccatī』』ti. (dī. ni. aṭṭha. 2.95 apasādanāvaṇṇanā; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.

我來幫您翻譯這段巴利文： 1.6) 如是iti-字是使成近現見義，pi-字是合集義。由此顯示彼等眾多，而修習者應使彼等功德觀察因現前於心，為顯示此而說"以此因此因而說"。 125. 遠離性如近性是依相對而說，為顯示最勝遠離性而說"極遠遠離"，意為以極遠離性而遠離。為顯示彼由煩惱遠離因彼等完全斷故而說"因道破壞諸煩惱"。豈不是其他漏盡者也斷彼等耶，思維此質疑而說"與習氣"。因為除世尊外無他能與習氣一起斷煩惱，由此顯示世尊的應供與他不共。何為此習氣?已斷煩惱者也有未斷煩惱者的相似行為因的煩惱所置特殊能力,如具壽畢陵陀婆蹉的賤民稱呼因。如何說"遠離"時得"由煩惱"此義?因共相顯示而住于別相,求別相者應不使用別相,"諸惡不善法遠離彼"等經句此處應引用。此中"遠離"者,a-字短音,ka-字作ha-字,以有後音的語源法而知"應供"字成就。為易解所說義而說"彼故名遠離"偈頌。其中具有性質者為具足,非具足為非具足,即不具足、不俱有。 126. 以作非義而煩惱即為敵,故煩惱敵。當說"因殺敵而為殺敵"時依語源法而說"應供"。 127. "此輪迴輪"為連線語。如車輪轂為根本部分,內外安住的無明有愛所成二法,故說"無明有愛所成轂"。由轂、輞相連的輻如是由緣果的無明愛老死相連的福等行,故說"福等行輻"。于彼彼有中以邊際性而顯明的老死,以彼為輞而說"老死輞"。如車輪轉起的主要因是軸,如是輪迴輪轉起的漏集,故說"以漏集所成軸貫穿"。漏即是無明等的因故為漏集。如說"由漏集而有無明集"。異熟及所造色差別的欲有等三有即車,于彼三有車中。由自緣均等,或由一切從始而配,故均配。因無始時轉起,故無始時轉起。 "蘊及界處之,次第不斷轉,名為輪迴"。

4.199) –

Evaṃ vuttasaṃsārova saṃsāracakkaṃ. Anenāti bhagavatā. Bodhimaṇḍeti bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne, kāle vā. Vīriyapādehīti saṃkilesavodānapakkhiyesu sannirumbhanasannikkhipanakiccatāya dvidhā pavattehi attano vīriyasaṅkhātehi pādehi. Sīlapathaviyanti patiṭṭhaṭṭhena sīlameva pathavī, tassaṃ. Patiṭṭhāyāti sampādanavasena patiṭṭhahitvā. Saddhāhatthenāti anavajjadhammādānasādhanato saddhāva hattho, tena. Kammakkhayakaranti kāyakammādibhedassa sabbassapi kammassa khayakaraṇato kammakkhayakaraṃ. Ñāṇapharasunti samādhisilāyaṃ sunisitamaggañāṇapharasuṃ gahetvā.

我來幫您翻譯這段巴利文： 如是所說輪迴即輪迴輪。"由此者"即由世尊。"于菩提場"即于稱為菩提之智達圓滿性的處所或時。"以精進足"即以自己稱為精進的足，以染凈二分中遮止、安放作用而二分轉起。"于戒地"即以住立義而戒即地，于彼。"住立"即以成就而住立。"以信手"即因成就無過法施而信即手，以彼。"作業盡"即因作身業等差別一切業盡故為作業盡。"智斧"即取于定石善磨利的道智斧。 provided by EasyChat

1. Evaṃ 『『arānaṃ hatattā』』ti ettha vuttaaraghāte saṃsāraṃ cakkaṃ viya cakkanti gahetvā atthayojanaṃ katvā idāni paṭiccasamuppādadesanākkamenapi taṃ dassetuṃ 『『atha vā』』tiādi vuttaṃ. Tattha anamataggaṃ saṃsāravaṭṭanti anu anu amataggaṃ aviññātakoṭikaṃ saṃsāramaṇḍalaṃ. Sesā dasa dhammā saṅkhārādayo jātipariyosānā arā. Kathaṃ? Nābhiyā avijjāya mūlato, nemiyā jarāmaraṇena antato sambandhattāti dassento āha 『『avijjāmūlakattā jarāmaraṇapariyantattā cā』』ti. Dukkhādīsūti dukkhasamudayanirodhamaggesu. Tattha dukkhe aññāṇaṃ tadantogadhattā, tappaṭicchādanato ca, sesesu paṭicchādanatova. Dukkhanti cettha dukkhaṃ ariyasaccaṃ adhippetanti taṃ kāmabhavādivasena tidhā bhinditvā tathā tappaṭicchādikaṃ avijjaṃ, avijjādipaccaye tīsu bhavesu saṅkhārādike ca paṭipāṭiyā dassento 『『kāmabhave ca avijjā』』tiādimāha. Tattha kāmabhave avijjāti kāmabhave ādīnavappaṭicchādikā avijjā. Rūpabhave arūpabhave avijjāti etthāpi eseva nayo. Kāmabhave saṅkhārānanti kāmabhūmipariyāpannānaṃ saṅkhārānaṃ, kāmabhave vā nipphādetabbā ye saṅkhārā, tesaṃ kāmabhavūpapattinibbattakasaṅkhārānanti attho. Paccayo hotīti puññābhisaṅkhārānaṃ tāva ārammaṇapaccayena ceva upanissayapaccayena cāti dvidhā paccayo hoti. Apuññābhisaṅkhāresu sahajātassa sahajātādivasena , asahajātassa anantarasamanantarādivasena, nānantarassa pana ārammaṇavasena ceva upanissayavasena ca paccayo hoti. Arūpabhave saṅkhārānanti āneñjābhisaṅkhārānaṃ . Paccayo hoti upanissayavaseneva. Imasmiṃ panatthe ettha vitthāriyamāne atippapañco hoti, sayameva ca parato āgamissatīti na naṃ vitthārayāma.

Tiṇṇaṃ āyatanānanti cakkhusotamanāyatanānaṃ. Ekassāyatanassāti manāyatanassa. Iminā nayena phassādīnampi vibhāgo veditabbo. Tattha tattha sā sā taṇhāti rūpataṇhādibhedā tattha tattha kāmabhavādīsu uppajjanakā taṇhā.

Taṇhādimūlikā kathā atisaṃkhittāti taṃ, upādānabhave ca vibhajitvā vitthāretvā dassetuṃ 『『katha』』ntiādi vuttaṃ. Tattha 『『kāme paribhuñjissāmī』』ti iminā kāmataṇhāpavattimāha. Tathā 『『saggasampattiṃ anubhavissāmī』』tiādīhi. Sā pana taṇhā yasmā bhusamādānavasena pavattamānā kāmupādānaṃ nāma hoti, tasmā vuttaṃ 『『kāmupādānapaccayā』』ti. Tathevāti kāmupādānapaccayā eva.

我來幫您翻譯這段巴利文： 128. 如是在"因殺輻"中所說的殺輻，取輪迴如輪為輪而作義配合后，現在為依緣起教說法次第也顯示此而說"或者"等。其中"無始輪迴輪"即次第未知邊際的輪迴圓。其餘十法即行等至生為輻。如何?為顯示以無明為轂從根本，以老死為輞從終末相連而說"因無明為根本及老死為終末"。"于苦等"即于苦集滅道。其中於苦無知因攝入彼及覆蔽彼，于其餘唯覆蔽。此中"苦"意指苦聖諦，故依欲有等分三種，如是覆蔽彼的無明、無明等緣於三有中的行等，依次序顯示而說"于欲有中無明"等。其中"欲有中無明"即覆蔽欲有過患的無明。"色有無色有中無明"於此中也此即是理。"欲有諸行"即攝屬欲地的諸行，或於欲有中應生的諸行，即生欲有生起的諸行義。"為緣"即對福行首先以所緣緣及依止緣二種為緣。于非福行對俱生者以俱生等，對非俱生者以無間等次等，對非無間者以所緣及依止為緣。"無色有諸行"即不動行。以依止為緣。此義若於此處詳說則過於廣大，且自會在後面出現，故我們不詳說。 "三處"即眼耳意處。"一處"即意處。以此方法應知觸等的分別。"彼彼愛"即色愛等差別于彼彼欲有等生起的愛。 愛等為根的論說太簡略，為分別詳說彼及取有而說"如何"等。其中"我將受用欲"由此說欲愛轉起。如是以"我將享受天界成就"等。彼愛因以強執取而轉起名為欲取，故說"緣欲取"。"如是"即緣欲取。

Brahmalokasampattinti rūpībrahmaloke sampattiṃ. 『『Sabbepi tebhūmakā dhammā kāmanīyaṭṭhena kāmā』』ti (mahāni. 1; cūḷani. ajitamāṇavapucchāniddesa 8 thoka visadisaṃ) vacanato bhavarāgopi kāmupādānamevāti katvā 『『kāmupādānapaccayā eva mettaṃ bhāvetī』』tiādi vuttaṃ. Sesupādānamūlikāsupīti etthāyaṃ yojanā – idhekacco 『『natthi paro loko』』ti natthikadiṭṭhiṃ gaṇhāti, so diṭṭhupādānapaccayā kāyena duccaritaṃ caratītiādi vuttanayena yojetabbaṃ. Aparo 『『asukasmiṃ sampattibhave attā ucchijjatī』』ti ucchedadiṭṭhiṃ gaṇhāti, so tatrūpapattiyā kāyena sucaritaṃ caratītiādi vuttanayeneva yojetabbaṃ. Aparo 『『rūpī manomayo hutvā attā ucchijjatī』』ti rūpūpapattiyā maggaṃ bhāveti. Bhāvanāpāripūriyāti sabbaṃ vuttanayeneva veditabbaṃ. Aparo 『『arūpabhave uppajjitvā attā ucchijjatī』』ti arūpūpapattiyā maggaṃ bhāveti. Bhāvanāpāripūriyāti sabbaṃ vuttanayeneva veditabbaṃ. Etāhiyeva attavādupādānamūlikāpi yojanā saṃvaṇṇitāti daṭṭhabbaṃ. Evaṃ diṭṭhadhammanibbānavādavasenāpi yojanā veditabbā. Aparo 『『sīlena suddhī』』ti 『『asuddhimaggaṃ suddhimaggo』』ti parāmasanto sīlabbatupādānapaccayā kāyena duccaritaṃ caratītiādinā sabbaṃ vuttanayeneva yojetabbaṃ.

Idāni yvāyaṃ saṃsāracakkaṃ dassentena 『『kāmabhave avijjā kāmabhave saṅkhārānaṃ paccayo hotī』』tiādinā avijjādīnaṃ paccayabhāvo, saṅkhārādīnaṃ paccayuppannabhāvo ca dassito, tameva paṭisambhidāmaggapāḷiṃ ānetvā nigamanavasena dassento 『『evaṃ aya』』ntiādimāha. Tattha yathā saṅkhārā hetunibbattā, evaṃ avijjāpi kāmāsavādinā sahetukā evāti āha 『『ubhopete hetusamuppannā』』ti. Paccayapariggaheti nāmarūpassa paccayānaṃ avijjādīnaṃ paricchijja gahaṇe, nipphādetabbe bhummaṃ. Paññāti kaṅkhāvitaraṇavisuddhisaṅkhātā pakārato jānanā. Dhammaṭṭhitiñāṇanti paṭiccasamuppādāvabodho. Idañca dhammaṭṭhitiñāṇaṃ yasmā addhāttaye kaṅkhāmalavitaraṇavasena pavattati, tasmā 『『atītampi addhāna』』ntiādi vuttaṃ. Eteneva nayenāti etena 『『avijjā hetū』』tiādinā avijjāyaṃ vuttena nayena. 『『Saṅkhārā hetu, viññāṇaṃ hetusamuppanna』』ntiādinā (paṭi. ma.

我來幫您翻譯這段巴利文： "梵天界成就"即色界梵天界成就。因說"三界一切法以可欲義為欲"，有貪也是欲取，故說"緣欲取而修慈"等。"于余取為根者"此中配合如是 - 此處某人執取"無他世"的無見，彼緣見取而身行惡行等,應如所說方式配合。另一人執取"于某成就有處我斷滅"的斷見，彼為彼生起而身行善行等，應如所說方式配合。另一人為"成為色有意成我斷滅"而修色生起道。"修習圓滿"一切應如所說方式了知。另一人為"生無色有我斷滅"而修無色生起道。"修習圓滿"一切應如所說方式了知。應見由此等而說明我語取為根的配合。如是應依現法涅槃論而了知配合。另一人"以戒清凈"以"不凈道為凈道"執著，緣戒禁取而身行惡行等，一切應如所說方式配合。 現在此顯示輪迴輪者以"欲有中無明為欲有諸行的緣"等所顯示的無明等的緣性，行等的緣生性，即引用無礙解道經文以結論方式顯示而說"如是此"等。其中如行由因生，如是無明也由欲漏等有因，故說"此二由因生起"。"緣攝取"即名色的諸緣無明等的確定把握，于應成就處為處格。"慧"即稱為度疑清凈的以種種方式了知。"法住智"即緣起證悟。此法住智因於三世依度疑垢而轉起，故說"於過去世"等。"以此方式"即以此于無明所說"無明為因"等的方式。以"行為因，識為因生起"等的方式;;

1.46) sabbapadāni vitthāretabbāni.

Saṃkhippanti ettha avijjādayo, viññāṇādayo cāti saṅkhepo, hetu, vipāko ca. Hetu vipākoti vā saṃkhippatīti saṅkhepo, avijjādayo viññāṇādayo ca. Saṅkhepabhāvasāmaññena pana ekavacanaṃ katanti daṭṭhabbaṃ. Te pana saṅkhepā atīte hetu, etarahi vipāko, etarahi hetu, āyatiṃ vipākoti evaṃ kālavibhāgena cattāro jātā. Tenāha 『『purimasaṅkhepo cettha atīto addhā』』tiādi. Saṅkhepa-saddo vā bhāgādhivacananti atīto hetubhāgo paṭhamo saṅkhepo. Esa nayo sesesupi. Taṇhupādānabhavā gahitāva honti kilesakammabhāvasāmaññato, tehi vinā avijjāsaṅkhārānaṃ sakiccākaraṇato ca. Kammaṃ taṇhā ca tassa sahakārīkāraṇaṃ hutvā vaṭṭanatthena kammavaṭṭaṃ.

Viññāṇanāmarūpasaḷāyatanaphassavedanānaṃ jātijarābhaṅgāvatthā 『『jātijarāmaraṇa』』nti vuttāti āha 『『jātijarāmaraṇāpadesenaviññāṇādīnaṃniddiṭṭhattā』』ti. Imeti viññāṇādayo. Āyatiṃ vipākavaṭṭaṃ paccuppannahetuto bhāvīnaṃ anāgatānaṃ gahitattā. Teti avijjādayo. Ākāratoti sarūpato avuttāpi tasmiṃ tasmiṃ saṅgahe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā, atītahetuādīnaṃ vā pakārā ākārā, tato ākārato. Vīsatividhā honti atītehetupañcakādibhedato.

Saṅkhāraviññāṇānaṃ antarā eko sandhīti hetuto phalassa avicchedappavattibhāvato hetuphalasambandhabhūto eko sandhi. Tathā bhavajātīnamantarā. Vedanātaṇhānamantarā pana phalato hetuno avicchedappavattibhāvato phalahetusambandhabhūto eko sandhi. Phalabhūtopi hi dhammo aññassa hetusabhāvassa dhammassa paccayo hotīti.

Itīti vuttappakāraparāmasanaṃ. Tenāha 『『catusaṅkhepa』』ntiādi. Sabbākāratoti idha vuttehi, avuttehi ca paṭiccasamuppādavibhaṅge (vibha. 225 ādayo), anantanayasamantapaṭṭhānādīsu ca āgatehi sabbehi ākārehi. Jānātīti avabujjhati. Passatīti dassanabhūtena ñāṇacakkhunā paccakkhato passati. Aññāti paṭivijjhatīti tesaṃyeva vevacanaṃ. Tanti taṃ jānanaṃ. Ñātaṭṭhenāti yathāsabhāvato jānanaṭṭhena. Pajānanaṭṭhenāti aniccādīhi pakārehi paṭivijjhanaṭṭhena.

Idāni yadatthamidaṃ bhavacakkaṃ idhānītaṃ, taṃ dassetuṃ 『『iminā』』tiādi vuttaṃ. Tattha te dhammeti te avijjādike dhamme. Yathābhūtaṃ ñatvāti mahāvajirañāṇena yāthāvato jānitvā. Nibbindanto balavavipassanāya virajjanto vimuccanto ariyamaggehi are hanīti yojanā. Tattha yadā bhagavā virajjati vimuccati, tadā are hanati nāma. Tato paraṃ pana abhisambuddhakkhaṇaṃ gahetvā vuttaṃ 『『hani vihani viddhaṃsesī』』ti.

1. Cakkavattino acetane cakkaratane uppanne tattheva loko pūjaṃ karoti, aññattha pūjāvisesā pacchijjanti, kimaṅgaṃ pana sammāsambuddhe uppanneti dassento 『『uppanne tathāgate』』tiādimāha. Ko pana vādo aññesaṃ pūjāvisesānanti yathāvuttato aññesaṃ amahesakkhehi devamanussehi kariyamānānaṃ nātiuḷārānaṃ pūjāvisesānaṃ arahabhāve kā nāma kathā. Atthānurūpanti arahattatthassa anurūpaṃ anvatthaṃ.

我來 幫您翻譯這段巴利文： 在此縮略無明等和識等為縮略，即因和果。或因果被縮略為縮略，即無明等和識等。但以縮略性共同而作單數，應如是見。彼等縮略以過去因、現在果、現在因、未來果，如是依時分為四種。故說"此中前縮略為過去世"等。或縮略字為分的異名，故過去因分為第一縮略。余處也此理。愛取有已被攝，因煩惱業性共同,且無彼等無明行不作自作用。業及愛成為彼的助緣,以輪轉義為業輪。 識名色六處觸受的生老壞位稱為"生老死",故說"因以生老死顯示而說識等"。"此等"即識等。未來果輪因攝取從現在因而有的未來。"彼等"即無明等。"從行相"即從自性雖未說但在彼彼攝中以無明行等攝而顯示為行相,或過去因等的種類為行相,從彼行相。成為二十種,因過去五因等差別。 行識之間一節,因從因到果無間轉起故為因果關連的一節。如是有生之間。但受愛之間因從果到因無間轉起故為果因關連的一節。因為果法也能作為其他因性法的緣。 "如是"為指示所說方式。故說"四縮略"等。"一切行相"即以此處所說未說及緣起分別、無邊理相應論等中所來一切行相。"知"即了知。"見"即以見性慧眼親見。"證知"為彼等的同義語。"彼"即彼知。"以知義"即以如自性知義。"以遍知義"即以無常等種種方式通達義。 現在為顯示此有輪為何而引此處,而說"以此"等。其中"彼等法"即彼等無明等法。"如實知"即以大金剛智如實了知。配合為"厭離時以強觀,離貪時以聖道斷輻"。其中當世尊離貪解脫時名斷輻。但其後取證覺瞬間而說"斷破滅"。 129. 為顯示轉輪王無心輪寶生起時世間即于彼處作供養,其他殊勝供養斷絕,何況正等覺者生起,而說"如來生起"等。"何說其他殊勝供養"即對如所說外非大威德天人所作不甚殊勝供養的應供性有何言說。"隨義"即隨應供義適當。

130.Asilokabhayenāti akittibhayena. Raho pāpaṃ karonti 『『mā naṃ koci jaññā』』ti esa bhagavā na kadāci karoti pāpahetūnaṃ bodhimaṇḍe eva suppahīnattā. Aparo nayo – ārakāti arahaṃ, suvidūrabhāvatoicceva attho. Kuto pana suvidūrabhāvatoti? Ye abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tato eva appahīnarāgadosamohā ariyadhammassa akovidā ariyadhamme avinītā ariyadhammassa adassāvino appaṭipannā micchāpaṭipannā ca, tato suvidūrabhāvato. Vuttañhetaṃ bhagavatā –

『『Saṅghāṭikaṇṇecepi me, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Atha kho so ārakāva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammaṃ hi so, bhikkhave, bhikkhu na passati, dhammaṃ apassanto maṃ na passatī』』ti (itivu. 92).

Yathāvuttapuggalā hi sacepi sāyaṃ pātaṃ satthu santikāvacarāva siyuṃ, na te tāvatā 『『satthu santikā』』ti vattabbā, tathā satthāpi nesaṃ. Iti asappurisānaṃ ārakā dūreti arahaṃ.

『『Sammā na paṭipajjanti, ye nihīnāsayā narā;

Ārakā tehi bhagavā, dūre tenārahaṃ mato』』ti.

Tathā ārakāti arahaṃ, āsannabhāvatoti attho. Kuto pana āsannabhāvatoti? Ye bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tato eva pahīnarāgadosamohā ariyadhammassa kovidā ariyadhamme suvinītā ariyadhammassa dassāvino sammāpaṭipannā, tato āsannabhāvato. Vuttampi cetaṃ bhagavatā –

『『Yojanasate cepi me, bhikkhave, bhikkhu vihareyya, so ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto appaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. Atha kho so santikeva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammaṃ hi so, bhikkhave, bhikkhu passati, dhammaṃ passanto maṃ passatī』』ti (itivu. 92).

Tathārūpā hi puggalā satthu yojanasahassantarikāpi honti, na tāvatā te 『『satthu dūracārino』』ti vattabbā, tathā satthāpi nesaṃ. Iti sappurisānaṃ ārakā āsanneti arahaṃ.

Ye sammā paṭipajjanti, suppaṇītādhimuttikā;

Ārakā tehi āsanne, tenāpi arahaṃ jino.

Ye ime rāgādayo pāpadhammā yasmiṃ santāne uppajjanti, tassa diṭṭhadhammikampi samparāyikampi anatthaṃ āvahanti. Nibbānagāminiyā paṭipadāya ekaṃseneva ujuvipaccanīkabhūtā ca, te attahitaṃ, parahitañca paripūretuṃ sammā paṭipajjantehi sādhūhi dūrato rahitabbā pariccajitabbā pahātabbāti rahā nāma, te ca yasmā bhagavato bodhimūleyeva ariyamaggena sabbaso pahīnā samucchinnā. Yathāha –

『『Tathāgatassa kho, brāhmaṇa, rāgo pahīno doso moho, sabbepi pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā』』ti (pārā. 9-10 atthato samānaṃ).

Tasmā sabbaso na santi etassa rahāti arahoti vattabbe okārassa sānusāraṃ a-kārādesaṃ katvā 『『araha』』nti vuttaṃ.

Pāpadhammā rahā nāma, sādhūhi rahitabbato;

Tesaṃ suṭṭhu pahīnattā, bhagavā arahaṃ mato.

我來幫您翻譯這段巴利文： 130. "因不名譽怖畏"即因惡名怖畏。"暗中作惡"是"愿無人知"，此世尊從不作惡，因惡因在菩提場已善斷故。另一解釋 - "遠離"故"應供"，即因極遠離義。從何極遠離?從未修身、未修戒、未修心、未修慧，因此未斷貪瞋癡，不善聖法、不習聖法、不見聖法、不行道及邪行者，從彼極遠離。世尊曾如是說： "諸比丘，即使比丘捉我僧伽梨衣角，從後跟隨，足跡相隨，若他有貪著、于諸欲重染、瞋恚心、惡意念、忘念、不正知、不定、散亂心、諸根不防護。諸比丘，彼遠離我，我亦遠離彼。何以故？諸比丘，彼比丘不見法，不見法者不見我。" 如所說諸人即使朝夕近侍師，不能說彼等"近師"，師對彼等也如是。如是遠離非善人故"應供"。 "邪行諸劣意，眾生遠離彼； 世尊極遠離，故稱為應供。" 如是"近"故"應供"，即親近義。從何親近?從已修身、已修戒、已修心、已修慧，因此已斷貪瞋癡，善聖法、善習聖法、善見聖法、正行者，從彼親近。世尊曾如是說： "諸比丘，即使比丘住百由旬，若他無貪著、于諸欲不重染、無瞋恚心、無惡意念、念現前、正知、等持、一境心、諸根防護。諸比丘，彼近我，我亦近彼。何以故？諸比丘，彼比丘見法，見法者見我。" 如是諸人即使與師相距千由旬，不能說彼等"遠離師"，師對彼等也如是。如是親近善人故"應供"。 "正行諸勝意，眾生近於彼； 勝者近彼等，故亦稱應供。" 此等貪等惡法于某相續生起，導致現法及來世的不利。必定與趣向涅槃道相反，善正行者應遠離、捨棄、斷除，故名"應離"。彼等於世尊在菩提樹下即由聖道完全斷除。如說： "婆羅門，如來已斷貪瞋癡，一切惡不善法已斷，根除如截多羅樹，令無所有，于未來不生。" 故說"無有應離故為應供"時，使o音帶后音作a音而說"應供"。 "惡法名應離，因善者應離； 因彼善斷故，世尊稱應供。"

Ye te sabbaso pariññātakkhandhā pahīnakilesā bhāvitamaggā sacchikatanirodhā arahanto khīṇāsavā, ye ca sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, ye ca parisuddhapayogā kalyāṇajjhāsayā saddhāsīlasutādiguṇasampannā puggalā, tehi na rahitabbo na pariccajitabbo, te ca bhagavatāti arahaṃ. Tathā hi ariyapuggalā satthārā diṭṭhadhammassa paccakkhakaraṇato satthu dhammasarīrena avirahitā eva honti. Yathāha āyasmā piṅgiyo –

『『Passāmi naṃ manasā cakkhunāva,

Rattindivaṃ brāhmaṇa appamatto;

Namassamāno vivasemi rattiṃ,

Teneva maññāmi avippavāsaṃ.

『『Saddhā ca pīti ca mano sati ca,

Nāpentime gotamasāsanamhā;

Yaṃ yaṃ disaṃ vajati bhūripañño,

Sa tena teneva natohamasmī』』ti. (su. ni. 1148-1149);

Teneva ca te aññaṃ satthāraṃ na uddisanti. Yathāha –

『『Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyyāti netaṃ ṭhānaṃ vijjatī』』ti (ma. ni. 3.128; a. ni. 1.276).

Kalyāṇaputhujjanāpi yebhuyyena satthari niccalasaddhā eva honti. Iti suppaṭipannehi purisavisesehi avirahitabbato, tesañca avirahanato na santi etassa rahā pariccajanakā, natthi vā etassa raho sādhūhi pariccajitabbatāti arahaṃ.

『『Ye sacchikatasaddhammā, ariyā suddhagocarā;

Na tehi rahito hoti, nātho tenārahaṃ mato』』ti.

Rahoti ca gamanaṃ vuccati, bhagavato ca nānāgatīsu paribbhamanasaṅkhātaṃ saṃsāre gamanaṃ natthi kammakkhayakarena ariyamaggena bodhimūleyeva sabbaso sasambhārassa kammavaṭṭassa viddhaṃsitattā. Yathāha –

『『Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā』』ti. (a. ni. 4.36);

Evaṃ natthi etassa rahogamanaṃ gatīsu paccājātītipi arahaṃ.

Raho vā gamanaṃ yassa, saṃsāre natthi sabbaso;

Pahīnajātimaraṇo, arahaṃ sugato mato.

Pāsaṃsattā vā bhagavā arahaṃ. Akkharacintakā hi pasaṃsāyaṃ araha-saddaṃ vaṇṇenti. Pāsaṃsabhāvo ca bhagavato anaññasādhāraṇo yathābhuccaguṇādhigato sadevake loke suppatiṭṭhito. Tathā hesa anuttarena sīlena anuttarena samādhinā anuttarāya paññāya anuttarāya vimuttiyā asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggaloti evaṃ tasmiṃ tasmiṃ guṇe vibhajitvā vuccamāne paṇḍitapurisehi devehi brahmehi bhagavatā vā pana pariyosāpetuṃ asakkuṇeyyarūpo. Iti pāsaṃsattāpi bhagavā arahaṃ.

Guṇehi sadiso natthi, yasmā loke sadevake;

Tasmā pāsaṃsiyattāpi, arahaṃ dvipaduttamo.

Evaṃ sabbathāpi –

『『Ārakā mandabuddhīnaṃ, ārakā ca vijānataṃ;

Rahānaṃ suppahīnattā, vidūnamaraheyyato;

Bhavesu ca rahābhāvā, pāsaṃsā arahaṃ jino』』ti.

我來幫您翻譯這段巴利文： 彼等完全遍知諸蘊、斷煩惱、修道、證滅的阿羅漢漏盡者，及未得意欲、希求無上安穩而住的有學，及清凈精進、善意樂、具足信戒聞等德的諸人，不應遠離、不應舍離彼等及世尊，故"應供"。如是聖者因親證師所示法故不離師法身。如具壽賓祇耶說： "我以意如眼見彼， 婆羅門晝夜不放逸； 禮敬度夜故， 如是我想不離住。 信及喜意念， 不離瞿曇教； 智慧廣者往諸方， 我向彼彼方頂禮。" 因此彼等不指認他師。如說： "諸比丘，具見者指認他師，此事無有是處，不可能。" 善凡夫也多對師有不動信。如是因不應遠離勝人，及彼等不遠離，故無有應離、舍離者，或無有善人應舍離性，故"應供"。 "證正法聖者，清凈行境者； 彼不遠離護，故稱為應供。" "離"即稱為去，世尊無有輪迴于諸趣的流轉去，因以作業盡的聖道于菩提樹下完全破壞具資糧的業輪。如說： "以何生天上，或成乾闥婆， 以何成夜叉，或得生人處； 我彼等漏盡，破壞成無根。" 如是無有趣向諸趣再生的離去，故也"應供"。 "彼無有離去，輪迴中一切； 斷生死稱為，應供善逝者。" 或世尊因可讚故"應供"。因字源學者解釋araha字為讚歎。世尊可讚性是不共他的、如實德證得的、于天人世間善立的。如是彼以無上戒、無上定、無上慧、無上解脫，無等、等於無等、無譬、無比、無對等，如是分別說彼彼功德時，智者、天、梵、或世尊皆不能說盡。如是因可讚故世尊也"應供"。 "功德無相等，世間及天上； 故亦因可讚，人中最應供。" 如是一切： "遠離愚鈍者，遠離智者等； 善斷應離故，賢者應供故； 諸有無離去，可讚勝者供。"

131.Sammāti aviparītaṃ. Sāmanti sayameva. Sambuddhoti hi ettha saṃ-saddo 『『saya』』nti etassa atthassa bodhako daṭṭhabbo. Sabbadhammānanti anavasesānaṃ ñeyyadhammānaṃ. Kathaṃ panettha sabbadhammāvabodho labbhatīti? Ekadesassa aggahaṇato. Padesaggahaṇe hi asati gahetabbassa nippadesatāva viññāyati yathā 『『dikkhito na dadātī』』ti. Evañca katvā atthavisesānapekkhā kattari eva buddhasaddasiddhi veditabbā kammavacanicchāya abhāvato. 『『Sammā sāmaṃ buddhattā sammāsambuddho』』ti ettakameva hi idha saddato labbhati, 『『sabbadhammāna』』nti pana atthato labbhamānaṃ gahetvā vuttaṃ. Na hi bujjhanakiriyā avisayā yujjati.

Idāni tassā visayaṃ 『『sabbadhamme』』ti sāmaññato vuttaṃ vibhajitvā dassetuṃ 『『abhiññeyye dhamme』』tiādi vuttaṃ. Tattha abhiññeyyeti abhivisiṭṭhena ñāṇena jānitabbe. Ke pana teti? Catusaccadhamme. Abhiññeyyato buddhoti abhiññeyyabhāvato bujjhi. Pubbabhāge vipassanāpaññāya, adhigamakkhaṇe maggapaññāya, aparabhāge sabbaññutaññāṇādīhi aññāsīti attho. Ito paresupi eseva nayo. Pariññeyye dhammeti dukkhaṃ ariyasaccamāha. Pahātabbeti samudayapakkhiye. Sacchikātabbeti nibbānaṃ sandhāyāha. Bahuvacananiddeso pana sopādisesādikaṃ pariyāyasiddhaṃ bhedaṃ gahetvā kato, uddeso vā ayaṃ catusaccadhammānanti. Tathā hi vakkhati 『『cakkhuṃ dukkhasacca』』ntiādi. Uddeso ca avinicchitatthaparicchedassa dhammassa vasena karīyati. Uddesena hi uddisiyamānānaṃ dhammānaṃ atthitāmattaṃ vuccati, na paricchedoti aparicchedena bahuvacanena vuttaṃ yathā 『『appaccayā dhammā, asaṅkhatā dhammā』』ti (dha. sa. dukamātikā 7-8). Sacchikātabbeti vā phalavimuttīnampi gahaṇaṃ, na nibbānassevāti bahuvacananiddeso kato. Evañca bhāvetabbeti ettha jhānānampi gahaṇaṃ daṭṭhabbaṃ.

Gāthāyaṃ bhāvetabbañcāti ettha ca-saddo avuttasamuccayattho, tena sacchikātabbassa gahaṇaṃ veditabbaṃ. Tasmā buddhosmīti yasmā cattāri saccāni mayā buddhāni, saccavinimuttañca kiñci ñeyyaṃ natthi, tasmā sabbampi ñeyyaṃ buddhosmi, abbhaññāsinti attho.

我來幫您翻譯這段巴利文： 131. "正"即不顛倒。"自"即自己。因此處"正等覺"中sam音表示"自"義應知。"一切法"即無餘所知法。如何於此得一切法證悟?因不取一分。因無分取時,所取無分即可知,如"受戒者不施"。如是作已,應知佛字成就唯在能作,因無慾作業語。因此處從語唯得"因正自覺故正等覺",但"一切法"是從義所得而說。因覺知作用不能無境。 現在為分別顯示彼境而從總說"一切法"故說"應證知法"等。其中"應證知"即應以勝智了知。何者為彼?即四諦法。"從應證知而覺"即從應證知性而覺。前分以觀慧,證得時以道慧,後分以一切智等而知,是義。於此后也此即是理。"應遍知法"說苦聖諦。"應斷"即集分。"應證"指涅槃而說。但多數說是取有餘依等方便成就差別,或此是四諦法的列舉。如是將說"眼為苦諦"等。列舉依未確定義邊際的法而作。因以列舉說所列舉諸法的唯有性,非邊際,故無邊際而說多數,如"無緣法、無為法"。或"應證"也取果解脫,非唯涅槃,故作多數說。如是"應修"中應見也取諸禪。 偈中"及應修"此處'及'字義為攝未說,由此應知攝取應證。故"我覺"即因我已覺四諦,無有離諦之任何所知,故我覺一切所知,已知,是義。

1. Evaṃ saccavasena sāmaññato vuttamatthaṃ dvārārammaṇehi saddhiṃ dvārappavattadhammehi, khandhādīhi ca saccavaseneva vibhajitvā dassetuṃ 『『api cā』』tiādi āraddhaṃ. Tattha mūlakāraṇabhāvenāti santesupi avijjādīsu aññesu kāraṇesu tesampi mūlabhūtakāraṇabhāvena. Taṇhā hi kammassa vicittabhāvahetuto, sahāyabhāvūpagamanato ca dukkhavicittatāya padhānakāraṇaṃ. Samuṭṭhāpikāti uppādikā. Purimataṇhāti purimabhavasiddhā taṇhā. Ubhinnanti cakkhussa , taṃsamudayassa ca. Appavattīti appavattinimittaṃ. Nirodhapajānanāti sacchikiriyābhisamayavasena nirodhassa paṭivijjhanā. Ekekapaduddhārenāti 『『cakkhuṃ cakkhusamudayo』』tiādinā ekekakoṭṭhāsaniddhāraṇena . Taṇhāyapi pariññeyyabhāvasabbhāvato, upādānakkhandhantogadhattā ca dukkhasaccasaṅgahaṃ dassetuṃ 『『rūpataṇhādayo cha taṇhākāyā』』ti vuttaṃ.

Kasiṇānīti kasiṇajjhānāni. Dvattiṃsākārāti dvattiṃsa koṭṭhāsā, tadārammaṇajjhānāni ca. Nava bhavāti kāmabhavādayo tayo, saññībhavādayo tayo, ekavokārabhavādayo tayoti nava bhavā. Cattāri jhānānīti aggahitārammaṇavisesāni cattāri rūpāvacarajjhānāni, vipākajjhānānaṃ vā etaṃ gahaṇaṃ. Ettha ca kusaladhammānaṃ upanissayabhūtā taṇhā samuṭṭhāpikā purimataṇhāti veditabbā. Kiriyadhammānaṃ pana yattha te tassa attabhāvassa kāraṇabhūtā.

Anubuddhoti bujjhitabbadhammassa anurūpato buddho. Tenāti tasmā. Yasmā sāmaññato, visesato ca ekekapaduddhārena sabbadhamme buddho, tasmā vuttaṃ. Kinti āha 『『sammā sāmañca sabbadhammānaṃ buddhattā』』ti, sabbassapi ñeyyassa sabbākārato aviparītaṃ sayameva abhisambuddhattāti attho. Imināssa paropadesarahitassa sabbākārena sabbadhammāvabodhanasamatthassa ākaṅkhappaṭibaddhavuttino anāvaraṇañāṇasaṅkhātassa sabbaññutaññāṇassa adhigamo dassito.

Nanu ca sabbaññutaññāṇato aññaṃ anāvaraṇañāṇaṃ, aññathā 『『cha asādhāraṇañāṇāni buddhañāṇānī』』ti (paṭi. ma. mātikā 1.73) vacanaṃ virujjheyyāti? Na virujjhati, visayapavattibhedavasena aññehi asādhāraṇabhāvadassanatthaṃ ekasseva ñāṇassa dvidhā vuttattā. Ekameva hi taṃ ñāṇaṃ anavasesasaṅkhatāsaṅkhatasammutidhammavisayatāya sabbaññutaññāṇaṃ, tattha ca āvaraṇābhāvato nissaṅgacāramupādāya 『『anāvaraṇañāṇa』』nti vuttaṃ. Yathāha paṭisambhidāyaṃ 『『sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇa』』ntiādi (paṭi. ma. 1.119). Tasmā natthi nesaṃ atthato bhedo, ekantena cetaṃ evamicchitabbaṃ. Aññathā sabbaññutānāvaraṇañāṇānaṃ sādhāraṇatā, asabbadhammārammaṇatā ca āpajjeyya. Na hi bhagavato ñāṇassa aṇumattampi āvaraṇaṃ atthi, anāvaraṇañāṇassa ca asabbadhammārammaṇabhāve yattha taṃ na pavattati, tatthāvaraṇasabbhāvato anāvaraṇabhāvoyeva na siyā. Atha vā pana hotu aññameva anāvaraṇañāṇaṃ sabbaññutaññāṇato, idha pana sabbattha appaṭihatavuttitāya anāvaraṇañāṇanti sabbaññutaññāṇameva adhippetaṃ. Tassa cādhigamena bhagavā 『『sabbaññū, sabbavidū, sammāsambuddho』』ti ca vuccati na sakiṃyeva sabbadhammāvabodhato. Tathā ca vuttaṃ paṭisambhidāyaṃ (paṭi. ma.

我來幫您翻譯這段巴利文： 132. 如是依諦總說義后，為與門、所緣及門轉起諸法、蘊等依諦分別顯示而開始說"複次"等。其中"以根本因性"即雖有無明等其他因，以為彼等根本因性。因愛為業種種性因，及成為助伴，故為苦種種性的主因。"能生起"即能生。"前愛"即前有成就的愛。"二者"即眼及彼生起。"不轉起"即不轉起因。"通達滅"即以現證現觀方式通達滅。"依一一句列舉"即以"眼、眼生起"等一一分類列舉。因愛也有應遍知性，及攝入取蘊，為顯示攝入苦諦故說"色愛等六愛身"。 "遍處"即遍處禪。"三十二行相"即三十二部分及緣彼禪。"九有"即欲有等三、想有等三、一蘊有等三為九有。"四禪"即未取特定所緣的四色界禪，或此取果禪。此中應知作善法依止的愛為能生前愛。對唯作法則于彼處彼等為彼自體的因。 "隨覺"即隨應覺法而覺。"故"即因此。因總別一一句列舉覺一切法，故如是說。如何說?說"因正自覺一切法"，即自己正確證覺一切所知的一切行相之義。以此顯示彼證得無需他教、能以一切行相了知一切法、隨欲而轉的稱為無礙智的一切智。 難道一切智外無另一無礙智?否則"六不共智為佛智"之說相違?不相違，因同一智依境轉差別顯示與他不共而說二種。因彼同一智因以無餘有為無為世俗法為境故名一切智，于彼無礙故取無著行名"無礙智"。如解分別說:"知一切有為無為無餘故為一切智，于彼無礙故為無礙智"等。故彼等義無差別，此定應如是欲求。否則一切智無礙智應成共通、不緣一切法。因世尊智無絲毫礙，若無礙智不緣一切法，由彼不轉起處有礙，即非無礙性。或讓無礙智異於一切智，但此中因於一切無障礙轉起，意指一切智為無礙智。由證得彼故世尊稱為"一切智者、一切見者、正等覺者",非一時覺一切法。如是解分別說;

1.162) 『『vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ 『『buddho』』ti. Sabbadhammāvabodhanasamatthañāṇasamadhigamena hi bhagavato santāne anavasesadhamme paṭivijjhituṃ samatthatā ahosīti.

Etthāha – kiṃ panidaṃ ñāṇaṃ pavattamānaṃ sakiṃyeva sabbasmiṃ visaye pavattati, udāhu kamenāti? Kiñcettha – yadi tāva sakiṃyeva sabbasmiṃ visaye pavattati, atītānāgatapaccuppannaajjhattabahiddhādibhedabhinnānaṃ saṅkhatadhammānaṃ, asaṅkhatasammutidhammānañca ekajjhaṃ upaṭṭhāne dūrato cittapaṭaṃ pekkhantassa viya paṭivibhāgenāvabodho na siyā, tathā ca sati 『『sabbe dhammā anattā』』ti vipassantānaṃ anattākārena viya sabbadhammā anirūpitarūpena bhagavato ñāṇassa visayā hontīti āpajjati. Yepi 『『sabbañeyyadhammānaṃ ṭhitalakkhaṇavisayaṃ vikapparahitaṃ sabbakālaṃ buddhānaṃ ñāṇaṃ pavattati, tena te 『sabbavidū』ti vuccanti, evañca katvā 『caraṃ samāhito nāgo, tiṭṭhantopi samāhito』ti idampi vacanaṃ suvuttaṃ hotī』』ti vadanti, tesampi vuttadosānātivatti, ṭhitalakkhaṇārammaṇatāya ca atītānāgatasammutidhammānaṃ tadabhāvato ekadesavisayameva bhagavato ñāṇaṃ siyā. Tasmā sakiṃyeva ñāṇaṃ pavattatīti na yujjati.

Atha kamena sabbasmiṃ visaye ñāṇaṃ pavattati? Evampi na yujjati. Na hi jātibhūmisabhāvādivasena, disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne tassa anavasesapaṭivedho sambhavati, apariyantabhāvato ñeyyassa. Ye pana 『『atthassa avisaṃvādanato ñeyyassa ekadesaṃ paccakkhaṃ katvā 『sesepi eva』nti adhimuccitvā vavatthāpanena sabbaññū bhagavā, tañca ñāṇaṃ na anumānikaṃ saṃsayābhāvato. Saṃsayānubaddhaṃ hi loke anumānañāṇa』』nti vadanti, tesampi taṃ na yuttaṃ. Sabbassa hi appaccakkhabhāve atthāvisaṃvādanena ñeyyassa ekadesaṃ paccakkhaṃ katvā 『『sesepi eva』』nti adhimuccitvā vavatthāpanassa asambhavato. Yañhi taṃ sesaṃ, taṃ appaccakkhanti.

Atha tampi paccakkhaṃ, tassa sesabhāvo eva na siyāti? Sabbametaṃ akāraṇaṃ. Kasmā ? Avisayavicāraṇabhāvato. Vuttaṃ hetaṃ bhagavatā 『『buddhavisayo, bhikkhave, acinteyyo na cintetabbo. Yo cinteyya, ummādassa vighātassa bhāgī assā』』ti (a. ni.

我來幫您翻譯這段巴利文： 1.162. "這是諸佛世尊在菩提樹下與證得一切智時的究竟解脫確定施設,即所謂'佛'。因由證得能覺一切法智,世尊相續成就通達無餘法的能力。" 此處問:此智轉起時是一時轉起於一切境,還是次第?此中若先一時轉起於一切境,則有為法以過去未來現在內外等差別,及無為世俗法同時現起時,如遠處看畫,應無分別了知,如是則世尊智的境應如觀"一切法無我"者以無我行相般為無決定相,應成過失。若有說"諸佛智緣一切所知法的住相,無分別,常時轉起,故彼等稱'一切知者',如是說'行立皆等持'也善說",彼等也不離所說過失,且因緣住相,過去未來世俗法無彼,世尊智應唯一分境。故一時轉起不應理。 若次第於一切境轉智?如是也不應理。因以生、地、自性等,方、處、時等差別的所知次第取時,不能通達無餘,因所知無邊。若有說"因不違反義故,親證所知一分后確信'余亦如是'而決定,故世尊為一切知者,彼智非比量因無疑惑。世間比量智有疑惑相隨"者,彼不應理。因一切非親證時,不能以不違反義親證所知一分后確信"余亦如是"而決定。因彼余是非親證。 若彼也親證,則不成其餘性?此一切無因。何故?因觀察非境界。因世尊說:"諸比丘,佛境不可思議不應思。若思惟者,將得瘋狂苦惱分。"

4.77). Idaṃ panettha sanniṭṭhānaṃ – yaṃkiñci bhagavatā ñātuṃ icchitaṃ sakalaṃ, ekadeso vā, tattha appaṭihatavuttitāya paccakkhato ñāṇaṃ pavattati, niccasamādhānañca vikkhepābhāvato. Ñātuṃ icchitassa ca sakalassa avisayabhāve tassa ākaṅkhappaṭibaddhavuttitā na siyā, ekanteneva sā icchitabbā 『『sabbe dhammā buddhassa bhagavato āvajjanappaṭibaddhā ākaṅkhappaṭibaddhā manasikārappaṭibaddhā cittuppādappaṭibaddhā』』ti vacanato. Atītānāgatavisayampi bhagavato ñāṇaṃ anumānāgamatakkaggahaṇavirahitattā paccakkhameva.

Nanu ca etasmiṃ pakkhe yadā sakalaṃ ñātuṃ icchitaṃ, tadā sakiṃyeva sakalavisayatāya anirūpitarūpena bhagavato ñāṇaṃ pavatteyyāti vuttadosānātivattiyevāti? Na, tassa visodhitattā. Visodhito hi so buddhavisayo acinteyyoti. Aññathā pacurajanañāṇasamānavuttitāya buddhānaṃ bhagavantānaṃ ñāṇassa acinteyyatā na siyā. Tasmā sakaladhammārammaṇampi taṃ ekadhammārammaṇaṃ viya suvavatthāpiteyeva te dhamme katvā pavattatīti idamettha acinteyyaṃ. Vuttañhetaṃ 『『yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyya』』nti (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5). Evamekajjhaṃ, visuṃ, sakiṃ, kamena vā icchānurūpaṃ sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddho.

133.Vijjāhīti ettha vindiyaṃ vindatīti vijjā, yāthāvato upalabbhatīti attho. Attano vā paṭipakkhassa vijjhanaṭṭhena vijjā, tamokkhandhādikassa padālanaṭṭhenāti attho. Tato eva attano visayassa viditakaraṇaṭṭhenapi vijjā. Sampannattāti samannāgatattā, paripuṇṇattā vā, avikalattāti attho. Tissannaṃ, aṭṭhannaṃ ca vijjānaṃ tattha tattha sutte gahaṇaṃ vineyyajjhāsayavasenāti daṭṭhabbaṃ. Satta saddhammā nāma saddhā hirī ottappaṃ bāhusaccaṃ vīriyaṃ sati paññā ca. Ye sandhāya vuttaṃ 『『idha bhikkhu saddho hotī』』tiādi (a. ni.

我來幫您翻譯這段巴利文： 4.77. 此處這是結論 - 世尊欲知任何全部或一分，于彼由無障礙轉起故智轉起為現證，由無散亂故常等持。若欲知全部非境界，則不應成其隨欲而轉，此定應欲求，因說"一切法于佛世尊隨尋思、隨欲、隨作意、隨心生起"。世尊智緣過去未來也是現證，因離比量、傳說、推度。 豈非此分位當欲知全部時，一時以全部為境故世尊智應以無決定相轉起，不離所說過失？不然，因彼已清凈。因已清凈故佛境不可思議。否則因與眾多人智同轉起，諸佛世尊智不應成不可思議。故彼雖緣一切法，如緣一法般使彼等法極善決定而轉起，此中此為不可思議。因說："所知多少，智即多少。智多少，所知即多少。智以所知為邊際，所知以智為邊際。"如是同時、分別、一時或次第隨欲正自覺一切法，故正等覺。 133. "以明"中，得所得故為明，即如實獲得義。或以穿透自對治義為明，即以破除黑暗蘊等義。由此即以使自境明瞭義為明。"具足"即成就，或圓滿，即無缺義。于彼彼經取三明、八明應知依所化意樂。七正法即信、慚、愧、多聞、精進、念、慧。依此說"此處比丘有信"等。

10.11). Cattāri jhānānīti yāni kānici cattāri rūpāvacarajjhānāni.

Kasmā panettha sīlādayo pannaraseva 『『caraṇa』』nti vuttāti codanaṃ sandhāyāha 『『imeyeva hī』』tiādi . Tena tesaṃ sikkhattayasaṅgahato nibbānupagamane ekaṃsato sādhanabhāvamāha. Idāni tadatthasādhanāya āgamaṃ dassento 『『yathāhā』』tiādimāha. Bhagavātiādi vuttassevatthassa nigamanavasena vuttaṃ.

Nanu cāyaṃ vijjācaraṇasampadā sāvakesupi labbhatīti? Kiñcāpi labbhati, na pana tathā, yathā bhagavatoti dassetuṃ 『『tattha vijjāsampadā』』tiādi vuttaṃ. Caraṇadhammapariyāpannattā karuṇābrahmavihārassa, so cettha mahaggatabhāvappattā sādhāraṇabhāvoti āha 『『caraṇasampadā mahākāruṇikataṃ pūretvā ṭhitā』』ti. Yathā sattānaṃ anatthaṃ parivajjetvā atthe niyojanaṃ paññāya vinā na hoti, evaṃ nesaṃ atthānatthajānanaṃ satthu karuṇāya vinā na hotīti ubhayampi ubhayattha sakiccakameva siyā. Yattha pana yassā padhānabhāvo, taṃ dassetuṃ 『『so sabbaññutāyā』』tiādi vuttaṃ. Tattha yathā taṃ vijjācaraṇasampannoti yathā aññopi vijjācaraṇasampanno, tena vijjācaraṇasampannassevāyaṃ āveṇikā paṭipattīti dasseti. Sā panāyaṃ satthu vijjācaraṇasampadā sāsanassa niyyānikatāya sāvakānaṃ sammāpaṭipattiyā ekantakāraṇanti dassetuṃ 『『tenassā』』tiādi vuttaṃ. Taṃ suviññeyyameva.

Ettha ca vijjāsampadāya satthu paññāmahattaṃ pakāsitaṃ hoti, caraṇasampadāya karuṇāmahattaṃ. Tesu paññāya bhagavato dhammarajjappatti, karuṇāya dhammasaṃvibhāgo. Paññāya saṃsāradukkhanibbidā, karuṇāya saṃsāradukkhasahanaṃ. Paññāya paradukkhaparijānanaṃ, karuṇāya paradukkhapatikārārambho. Paññāya parinibbānābhimukhabhāvo, karuṇāya tadadhigamo. Paññāya sayaṃ taraṇaṃ, karuṇāya paresaṃ tāraṇaṃ. Paññāya buddhabhāvasiddhi, karuṇāya buddhakiccasiddhi. Karuṇāya vā bodhisattabhūmiyaṃ saṃsārābhimukhabhāvo, paññāya tattha anabhirati. Tathā karuṇāya paresaṃ abhiṃsāpanaṃ , paññāya sayaṃ parehi abhāyanaṃ. Karuṇāya paraṃ rakkhanto attānaṃ rakkhati, paññāya attānaṃ rakkhanto paraṃ rakkhati. Tathā karuṇāya aparantapo, paññāya anattantapo. Tena attahitāya paṭipannādīsu catūsu puggalesu catutthapuggalabhāvo siddho hoti. Tathā karuṇāya lokanāthatā, paññāya attanāthatā. Karuṇāya cassa ninnatābhāvo, paññāya unnamābhāvo. Tathā karuṇāya sabbasattesu janitānuggaho paññānugatattā na ca na sabbattha virattacitto, paññāya sabbadhammesu virattacitto karuṇānugatattā na ca na sabbasattānuggahāya pavatto. Yathā hi karuṇā bhagavato sinehasokavirahitā, evaṃ paññā ahaṃkāramamaṃkāravinimuttāti aññamaññavisodhitā paramavisuddhā guṇavisesā vijjācaraṇasampadāhi pakāsitāti daṭṭhabbaṃ.

134.Gamanampi hi gatanti vuccati 『『gate ṭhite』』tiādīsu (dī. ni. 1.214;

我來幫您翻譯這段巴利文： 10.11. "四禪"即任何四色界禪。 為何此中唯說十五種戒等為"行"的質問，對此說"此等"等。由此說彼等攝入三學故，成為趣向涅槃的決定成就。現今為證明彼義而顯示聖教故說"如說"等。"世尊"等依結論方式說已說義。 難道此明行具足在聲聞中也可得？雖也可得，但非如世尊，為顯示此故說"此中明具足"等。因慈心梵住攝入行法，彼此達廣大故共通，故說"行具足圓滿大悲而住"。如離諸有情的不利而令趣向利益非無慧不可能，如是了知彼等利不利非無師悲不可能，故二者於二處皆有各自作用。為顯示何處何者為主，故說"彼以一切智"等。其中"如彼明行具足"即如其他明行具足者，由此顯示此是明行具足者的不共行。此師明行具足為教的出離性、聲聞正行的決定因，為顯示此故說"由此"等。彼易知。 此中由明具足顯師慧大，由行具足顯悲大。其中由慧世尊得法王位，由悲分享法。由慧厭離輪迴苦，由悲忍受輪迴苦。由慧遍知他苦，由悲開始對治他苦。由慧向涅槃，由悲證得彼。由慧自渡，由悲度他。由慧成就佛性，由悲成就佛事。或由悲于菩薩地向輪迴，由慧于彼不樂。如是由悲令他無害，由慧自無畏他。由悲護他而護自，由慧護自而護他。如是由悲不惱他，由慧不惱自。由此成就行自利等四種人中第四種人。如是由悲為世間怙主，由慧為自怙主。由悲有趣向性，由慧有超越性。如是由悲生起對一切有情的攝受因隨慧故不是不於一切離染，由慧於一切法離染因隨悲故不是不為一切有情攝受而轉。如世尊悲離愛憂，如是慧離我執我所執，故應見互相清凈極清凈功德由明行具足顯示。 134. 去也稱為"去"，如"去、住"等。

2.376). Sobhananti subhaṃ. Subhabhāvo visuddhatāya, visuddhatā dosavigamenāti āha 『『parisuddhamanavajja』』nti. Gamanañca nāma bahuvidhanti idhādhippetaṃ gamanaṃ dassento 『『ariyamaggo』』ti āha. So hi nibbānassa gati adhigamoti katvā 『『gataṃ, gamana』』nti ca vuccati. Idāni tasseva gahaṇe kāraṇaṃ dassetuṃ 『『tena hesā』』tiādi vuttaṃ. Khemaṃ disanti nibbānaṃ. Asajjamānoti paripanthābhāvena sugatigamanepi asajjanto saṅgaṃ akaronto, pageva itarattha. Atha vā ekāsane nisīditvā khippabhiññāvaseneva catunnampi maggānaṃ paṭiladdhabhāvato asajjamāno asajjanto gato. Yaṃ gamanaṃ gacchanto sabbamanatthaṃ apaharati, sabbañca anuttaraṃ sampattiṃ āvahati, tadeva sobhanaṃ nāma. Tena ca bhagavā gatoti āha 『『iti sobhanagamanattā sugato』』ti sobhanattho su-saddoti katvā.

Asundarānaṃ dukkhānaṃ saṅkhārappavattīnaṃ abhāvato accantasukhattā ekantato sundaraṃ nāma asaṅkhatā dhātūti āha 『『sundarañcesa ṭhānaṃ gato amataṃ nibbāna』』nti. Tenāha bhagavā 『『nibbānaṃ paramaṃ sukha』』nti (ma. ni.

我來幫您翻譯這段巴利文： 2.376. "善好"即妙。妙性因清凈，清凈因離垢，故說"清凈無過"。去有多種，為顯示此處所意的去，說"聖道"。因彼是涅槃的去處證得，故稱"去、去處"。現今為顯示取彼的原因故說"因此彼"等。"見安穩"即涅槃。"無著"即因無障礙故於善趣去也無著不執著，何況其他。或由坐一座以速通之力獲得四道故，無著、不著而去。凡去時除一切非義，引生一切無上成就之去，彼即善好。世尊以彼而去，故說"因善好去故善逝",因su音義為善好。 因無不善苦行轉起，極樂故一向善好，即無為界，故說"彼去善處、不死、涅槃"。故世尊說"涅槃最樂"。

2.215; dha. pa. 203-204). Sammāti suṭṭhu. Suṭṭhu gamanañca nāma paṭipakkhena anabhibhūtassa gamananti āha 『『pahīne kilese puna apaccāgacchanto』』ti. Idañca sikhāppattaṃ sammāgamanaṃ, yāya āgamanīyapaṭipadāya siddhaṃ, sāpi sammāgamanamevāti evampi bhagavā sugatoti dassetuṃ 『『sammā vā gato』』tiādi vuttaṃ. Sammāpaṭipattiyāti sammāsambodhiyā sampāpane aviparītapaṭipattiyā. 『『Sabbalokassa hitasukhameva karonto』』ti etena mahābodhiyā paṭipadā avibhāgena sabbasattānaṃ sabbadā hitasukhāvahabhāveneva pavattatīti dasseti. 『『Sassataṃ ucchedanti ime ante anupagacchanto gato』』ti etena paṭiccasamuppādagatiṃ dasseti. 『『Kāmasukhaṃ attakilamathanti ime anupagacchanto gato』』ti etena ariyamaggagatiṃ dasseti.

Tatrāti yuttaṭṭhāne yuttasseva bhāsane nipphādetabbe, sādhetabbe cetaṃ bhummaṃ. Abhūtanti abhūtatthaṃ. Atthamukhena hi vācāya abhūtatā, bhūtatā vā. Atacchanti tasseva vevacanaṃ. Abhūtanti vā asantaṃ avijjamānaṃ. Atacchanti atathākāraṃ aññathāsantaṃ. Anatthasañhitanti diṭṭhadhammikena, samparāyikena vā anatthena sañhitaṃ, anatthāvahaṃ. Na atthoti anattho, atthassa paṭipakkho, abhāvo ca, tena sañhitaṃ, pisuṇavācaṃ, samphappalāpañcāti attho. Evamettha catubbidhassāpi vacīduccaritassa saṅgaho daṭṭhabbo. Ettha ca paṭhamā vācā sīlavantaṃ 『『dussīlo』』ti, acaṇḍālādimeva 『『caṇḍālo』』tiādinā bhāsamānassa daṭṭhabbā. Dutiyā dussīlaṃ 『『dussīlo』』ti, caṇḍālādimeva 『『caṇḍālo』』tiādinā avinayena bhāsamānassa. Tatiyā nerayikādikassa nerayikādibhāvavibhāvanīkathā yathā 『『āpāyiko devadatto nerayiko』』tiādikā (cūḷava. 348). Catutthī 『『vedavihitena yaññavidhinā pāṇātipātādikataṃ sugatiṃ āvahatī』』ti lokassa byāmohanakathā. Pañcamī bhūtena pesuññūpasaṃhārādikathā. Chaṭṭhā yuttappattaṭṭhāne pavattitā dānasīlādikathā veditabbā. Evaṃ sammā gadattāti yathāvuttaṃ abhūtādiṃ vajjetvā bhūtaṃ tacchaṃ atthasañhitaṃ piyaṃ manāpaṃ tato eva sammā suṭṭhu gadanato sugato da-kārassa ta-kāraṃ katvā. Āpāthagamanamattena kassaci appiyampi hi bhagavato vacanaṃ piyaṃ manāpameva atthasiddhiyā lokassa hitasukhāvahattā.

我來幫您翻譯這段巴利文： 2.215. "正"即善。善去即不為對治所勝之去，故說"斷諸煩惱不再回來"。此為正去之頂點，以何來路而成就，彼亦即正去，如是顯示世尊為善逝故說"或正去"等。"正行"即以無倒行證得正等覺。"唯作一切世間利益安樂"由此顯示大菩提行無差別以恒常引生一切有情利益安樂而轉。"不趣常斷二邊而去"由此顯示緣起行。"不趣欲樂自苦二邊而去"由此顯示聖道行。 "彼處"即應說、應成之適處，此為處格。"非實"即非實義。因依義故語有非實性或實性。"不真"即彼同義語。或"非實"即無有不存在。"不真"即非如實相、異實有。"無義相應"即與現世、來世無義相應，引生無義。"非義"即義之對立及無，與彼相應，即離間語及雜穢語義。如是此中應見攝四種語惡行。此中初語應見如對持戒者說"破戒"，對非旃陀羅等說"旃陀羅"等。第二如對破戒者說"破戒"，對旃陀羅等說"旃陀羅"等，以非律儀而說。第三如顯示地獄等者為地獄等性之語，如"提婆達多墮惡趣地獄"等。第四如迷惑世間"依吠陀所說祭祀法殺生等引生善趣"之語。第五如以實事含離間等語。第六應知如適時處起施戒等語。如是因正語故，即離所說非實等，說實、真、義相應、可愛、可意故正善語，而為善逝，以da音作ta音。因以義成就引生世間利益安樂故，世尊語雖僅聞者不愛，亦是可愛可意。

Apica sobhanaṃ gataṃ gamanaṃ etassāti sugato. Bhagavato hi veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ bhaddakaṃ . Tathā lakkhaṇānubyañjanapaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭikakuṭilākulatādidosarahitavilāsitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ, ñāṇagamanañca vipulanimmalakaruṇāsativīriyādiguṇavisesasahitaṃ abhinīhārato yāva mahābodhi anavajjatāya, sattānaṃ hitasukhāvahatāya ca sobhanameva. Atha vā sayambhūñāṇena sakalampi lokaṃ pariññābhisamayavasena parijānanto sammā gato avagatoti sugato. Tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato. Lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato. Lokanirodhagāminiṃ paṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato. Tathā yaṃ imassa sadevakassa lokassa diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ hatthatale āmalakaṃ viya sammā paccakkhato gato abbhaññāsīti sugato.

135.Sabbathāti sabbappakārena. Yo yo loko yathā yathā veditabbo, tathā tathā. Te pana pakāre dassetuṃ 『『sabhāvato』』tiādi vuttaṃ. Tattha sabhāvatoti dukkhasabhāvato. Sabbo hi loko dukkhasabhāvo. Yathāha 『『saṃkhittena pañcupādānakkhandhā dukkhā』』ti (mahāva. 14; dī. ni. 2.387). Samudayatoti yato so samudeti, tato taṇhādito. Nirodhatoti yattha so nirujjhati, tato visaṅkhārato. Nirodhūpāyatoti yena vidhinā so nirodho pattabbo, tato ariyamaggato, ito aññassa pakārassa abhāvā.

Iti 『『sabbathā lokaṃ avedī』』ti vatvā tadatthasādhakaṃ suttaṃ dassento 『『yattha kho āvuso』』tiādimāha. Tattha 『『na jāyatī』』tiādinā ujukaṃ jātiādīni paṭikkhipitvā 『『na cavati na upapajjatī』』ti padadvayena aparāparaṃ cavanupapajjanāni paṭikkhipati. Keci pana 『『na jāyatītiādi gabbhaseyyakavasena vuttaṃ, itaraṃ opapātikavasenā』』ti vadanti. Tanti jātiādirahitaṃ. Gamanenāti padasā gamanena. Ñāteyyanti jānitabbaṃ. 『『Ñātāya』』nti vā pāṭho, ñātā ayaṃ nibbānatthikoti adhippāyo.

Kāmaṃ pādagamanena gantvā lokassantaṃ ñātuṃ, daṭṭhuṃ, pattuṃ vā na sakkā, apica parimitaparicchinnaṭṭhāne taṃ paññāpetvā dassemīti dassento 『『apicā』』tiādimāha. Tattha sasaññimhīti saññāsahite. Tato eva samanake saviññāṇake. Aviññāṇake pana utusamuṭṭhānarūpasamudāyamatte paññāpetuṃ na sakkāti adhippāyo. Lokanti khandhādilokaṃ. Lokanirodhanti tassa lokassa nirujjhanaṃ, nibbānameva vā. Adesampi hi taṃ yesaṃ nirodho, tesaṃ vasena upacārato, desatopi niddisīyati yathā 『『cakkhuṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī』』ti (dī. ni. 2.401; ma. ni.

我來幫您翻譯這段巴利文： 複次"善去"即其有善行、善去。因世尊往詣所化眾生定成就彼等利益安樂故，善妙。如是因具足相好莊嚴色身故，身行如威嚴從容的天鵝、公牛、龍象、獅王之行，無遲緩、跌倒、拖曳、壓迫、跳躍、彎曲、混亂等過失。智行具足廣大清凈悲、念、精進等功德殊勝，從發願至大覺無過，引生有情利樂故善妙。或以自覺智遍知一切世間以證知現觀而正去、通達故善逝。如是斷世間集以斷現觀而正去、達無生法故善逝。正去、證得世間滅涅槃以作證現觀故善逝。正去、修習趣世間滅道以修習現觀故善逝。如是此含天世間所見聞覺知、所得所尋所思惟，一切彼如手掌庵摩羅果般正以現證而去、證知故善逝。 135. "一切"即一切方式。隨何世間應如何了知，即如是。為顯示彼等方式故說"自性"等。其中"自性"即苦自性。因一切世間為苦自性。如說"略說五取蘊是苦"。"集"即從彼生起，從渴愛等。"滅"即於何處滅，從離為。"滅道"即以何方法應得彼滅，從聖道，因無此外方式。 如是說"以一切方式知世間"后，為顯示成就彼義之經故說"諸友，於何處"等。其中以"不生"等直接否定生等，以"不死不生"二句否定相續死生。有些說"不生等依胎生說，余依化生說"。"彼"即離生等。"行"即步行。"應知"即應了知。或讀作"已知"，意為已知此求涅槃。 雖然不能以足行去知、見、得世間邊，然于有限處示說顯示故說"複次"等。其中"有想"即具想。由此即有意識。意為不能于無識唯有時節所生色聚施設。"世間"即蘊等世間。"世間滅"即彼世間之滅，或即涅槃。雖無處所，以彼等滅依轉義，如處所而示說，如"眼於世間為可愛可樂色，此愛於此斷時而斷，於此滅時而滅"。

1.134; vibha. 204).

Gamanenāti pākatikagamanena. Lokassantoti saṅkhāralokassa anto antakiriyāhetubhūtaṃ nibbānaṃ. Kudācananti kadācipi. Apatvāti aggamaggena anadhigantvā. Pamocananti pamutti nissaraṇaṃ. Tasmāti yasmā lokassantaṃ apatvā vaṭṭadukkhato mutti natthi, tasmā. Haveti nipātamattaṃ. Lokavidūti sabhāvādito sabbaṃ lokaṃ jānanto. Sumedhoti sundarapañño. Lokantagūti pariññābhisamayena lokaṃ viditvā pahānābhisamayena lokantagū. Maggabrahmacariyavāsassa pariniṭṭhitattā vusitabrahmacariyo. Sabbesaṃ kilesānaṃ samitattā, catusaccadhammānaṃ vā abhisamitattā samitāvī. Nāsīsati na pattheti. Yathā imaṃ lokaṃ, evaṃ parañca lokaṃ appaṭisandhikattā.

1. Evaṃ yadipi lokavidutā anavasesato dassitā sabhāvato dassitattā, loko pana ekadeseneva vuttoti taṃ anavasesato dassetuṃ 『『apica tayo lokā』』tiādi vuttaṃ. Tattha indriyabaddhānaṃ khandhānaṃ samūho, santāno ca sattaloko. Rūpādīsu sattavisattatāya satto, lokīyanti ettha kusalākusalaṃ, tabbipāko cāti lokoti. Anindriyabaddhānaṃ rūpādīnaṃ samūho, santāno ca okāsaloko lokiyanti ettha tasā, thāvarā ca, tesañca okāsabhūtoti. Tadādhāratāya hesa 『『bhājanaloko』』tipi vuccati. Ubhayepi khandhā saṅkhāraloko paccayehi saṅkharīyanti, lujjanti palujjanti cāti. Āhāraṭṭhitikāti paccayaṭṭhitikā, paccayāyattavuttikāti attho. Paccayattho hettha āhāra-saddo 『『ayamāhāro anuppannassa vā kāmacchandassa uppādāyā』』tiādīsu (saṃ. ni. 5.232) viya. Evaṃ hi 『『sabbe sattā』』ti iminā asaññasattāpi pariggahitā honti. Sā panāyaṃ āhāraṭṭhitikatā nippariyāyato saṅkhāradhammo, na sattadhammoti āha 『『āhāraṭṭhitikāti āgataṭṭhāne saṅkhāraloko veditabbo』』ti.

Yadi evaṃ 『『sabbe sattā』』ti idaṃ kathanti? Puggalādhiṭṭhānā desanāti nāyaṃ doso. Yathā aññatthāpi 『『ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā』』ti (a. ni.

我來幫您翻譯這段巴利文： 1.134. "行"即通常行。"世間邊"即行世間之邊,為作邊因的涅槃。"何時"即任何時。"未到"即未以最上道證得。"解脫"即解脫出離。"故"即因未到世間邊無輪迴苦解脫,故。"實"為語助詞。"世間知者"即從自性等知一切世間。"善慧"即妙慧。"到世間邊"即以遍知現觀知世間,以斷現觀到世間邊。因道梵行住已圓滿故"梵行已立"。因一切煩惱寂止,或四聖諦已現觀故"寂止者"。"不希求"即不願求。如此世間,如是彼世間因無結生。 136. 如是雖世間知者已從自性顯示無餘,但世間唯說一分,為顯示無餘故說"複次三世間"等。其中根所繫諸蘊之聚、相續為有情世間。因著著於色等為有情,於此善不善及其果報故為"世"。非根所繫色等之聚、相續為器世間,於此動、不動及彼等處所故。因為彼等所依故,此亦稱"器世間"。兩者蘊為行世間因被諸緣所造作,破壞毀滅故。"依食住"即依緣住,即依緣而轉義。此中食字義為緣,如"此食于未生欲貪令生"等。如是以"一切有情"亦攝無想有情。然此依食住性無比喻為行法,非有情法,故說"依食住'所說處應知為行世間"。 若如是,"一切有情"此如何?以補特伽羅為所依教說故無此過。如余處"諸比丘,於一法比丘正厭離、正離染、正解脫、正見邊際、正證義,于現法作苦邊。於何一法?一切有情依食住。"

10.27). Diṭṭhigatikānaṃ sassatādivasena 『『attā, loko』』ti ca parikappanā yebhuyyena sattavisayā, na saṅkhāravisayāti āha 『『sassato lokoti vā asassato lokoti vā āgataṭṭhāne sattaloko veditabbo』』ti.

Yāvatā candimasūriyā pariharantīti yattake ṭhāne candimasūriyā parivattanti paribbhamanti. Disā bhanti virocamānāti tesaṃ paribbhamaneneva tā disā pabhassarā hutvā virocanti. Tāva sahassadhā lokoti tattakaṃ sahassappakāro okāsaloko, sahassalokadhātuyoti attho. 『『Tāva sahassavā』』ti vā pāṭho.

Tampīti taṃ tividhampi lokaṃ. Tathā hissa sabbathāpi viditoti sambandho. Eko lokoti 『『sabbe sattā āhāraṭṭhitikā』』ti yāya puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko eko ekavidho pakārantarassa abhāvato. Dve lokātiādīsupi iminā nayena attho veditabbo. Nāma-ggahaṇena cettha nibbānassa aggahaṇaṃ, tassa alokasabhāvattā. Nanu ca 『『āhāraṭṭhitikā』』ti ettha paccayāyattavuttitāya maggaphaladhammānampi lokatā āpajjatīti? Nāpajjati, pariññeyyānaṃ dukkhasaccadhammānaṃ idha 『『loko』』ti adhippetattā. Atha vā 『『na lujjati na palujjatī』』ti yo gahito tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Dasāyatanānīti dasa rūpāyatanāni.

Ettha ca 『『āhāraṭṭhitikā』』ti paccayāyattavuttitāvacanena saṅkhārānaṃ aniccatā. Tāya ca 『『yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā』』ti (saṃ. ni. 3.15) vacanato dukkhānattatā ca pakāsitā hontīti tīṇipi sāmaññalakkhaṇāni gahitāni. Nāmanti cattāro arūpino khandhā, te ca atthato phassādayo. Rūpanti bhūtupādāyarūpāni, tāni ca atthato pathavīādayoti aviseseneva salakkhaṇato saṅkhārā gahitā. Taggahaṇeneva ye tesaṃ visesā kusalādayo, hetuādayo ca, tepi gahitā eva hontīti āha 『『iti ayaṃ saṅkhāralokopi sabbathā vidito』』ti.

Āgamma cittaṃ seti etthāti āsayo migāsayo viya. Yathā migo gocarāya gantvā paccāgantvā tattheva vanagahane sayatīti so tassa āsayo, evaṃ aññathā pavattitvāpi cittaṃ āgamma yattha seti, so tassa āsayoti vuccati. So pana sassatadiṭṭhiādivasena catubbidho. Vuttañca –

『『Sassatucchedadiṭṭhi ca, khanti cevānulomikā;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita』』nti.

Tattha sabbadiṭṭhīnaṃ sassatucchedadiṭṭhīhi saṅgahitattā sabbepi diṭṭhigatikā sattā imā eva dve diṭṭhiyo sannissitā. Yathāha 『『dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena atthitañca natthitañcā』』ti (saṃ. ni. 2.15). Atthitāti hi sassataggāho adhippeto, natthitāti ucchedaggāho. Ayaṃ tāva vaṭṭanissitānaṃ puthujjanānaṃ āsayo. Vivaṭṭanissitānaṃ pana suddhasattānaṃ anulomikā khanti, yathābhūtañāṇanti duvidho āsayo.

Āsayaṃ jānātīti catubbidhampi sattānaṃ āsayaṃ jānāti. Jānanto ca tesaṃ diṭṭhigatānaṃ, tesañca ñāṇānaṃ appavattikkhaṇepi jānāti. Vuttañhetaṃ –

『『Kāmaṃ sevantaññeva jānāti 『ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto』ti, kāmaṃ sevantaññeva jānāti 『ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto』ti』』ādi (paṭi. ma.

我來幫您翻譯這段巴利文： 10.27. 諸見者多以常等方式遍計"我、世間"主要緣有情境,非行境,故說"'世間常'或'世間無常'所說處應知為有情世間"。 "日月所行處"即日月旋轉執行之處。"諸方光明照耀"即由彼等執行故諸方光明而照耀。"如是千倍世間"即如是千種器世間,即千世界義。或讀作"如是千或"。 "彼亦"即彼三種世間。故與"彼一切方面已知"相連。"一世間"即以"一切有情依食住"此以補特伽羅為所依之說說一切行依緣而轉,由此一切行世間為一為一種因無異方式。于"二世間"等亦應以此理了知義。此中以名攝故不攝涅槃,因彼非世間自性。難道于"依食住"中因依緣而轉故道果法亦成世間耶?不成,因此中"世間"意為所遍知苦諦法故。或"不壞不滅"所執者非如是,彼為世間,故無執彼出世間為世間性。諸取之所緣蘊為取蘊。"十處"即十色處。 此中"依食住"說依緣而轉故顯諸行無常。由彼說"無常者是苦,苦者是無我"故顯苦無我,故攝三共相。"名"即四無色蘊,彼等事即觸等。"色"即大種所造色,彼等事即地等,如是無差別從自相攝諸行。由攝彼故,凡彼等差別善等、因等亦已攝,故說"如是此行世間亦一切方面已知"。 心來止息於此為意樂,如獸住處。如獸往食處后還於彼林藪臥,如是心雖別轉而來止息處,說為彼意樂。彼以常見等方式為四種。如說： "常見與斷見,及隨順勝解, 如實之智慧,此說為意樂。" 其中一切見攝於常斷見故,一切見者依止此二見。如說"迦旃延,此世間多依有無二。"此中"有"意為常執,"無"為斷執。此為輪迴依止諸凡夫意樂。出離依止諸善士意樂則為二種：隨順勝解、如實智。 "知意樂"即知有情四種意樂。知時亦知彼等見及彼等智不轉時。因說： "正行欲時知'此人重欲、欲意樂、欲增上',正行出離時知'此人重出離、出離意樂、出離增上'"等。;

1.113).

Appahīnabhāvena santāne anu anu sayantīti anusayā, anurūpaṃ kāraṇaṃ labhitvā uppajjantīti attho. Etena nesaṃ kāraṇalābhe uppajjanārahataṃ dasseti. Appahīnā hi kilesā kāraṇalābhe sati uppajjanti. Ke pana te? Rāgādayo satta anāgatā kilesā, atītā, paccuppannā ca taṃsabhāvattā tathā vuccanti. Na hi dhammānaṃ kālabhedena sabhāvabhedo atthi. Taṃ sattavidhaṃ anusayaṃ tassa tassa sattassa santāne paroparabhāvena pavattamānaṃ jānāti.

Caritanti sucaritaduccaritaṃ. Taṃ hi vibhaṅge (vibha. 814, 817) caritaniddese niddiṭṭhaṃ. Atha vā caritanti cariyā veditabbā. Tā pana rāgadosamohasaddhābuddhivitakkavasena cha mūlacariyā, tāsaṃ apariyanto antarabhedo, saṃsaggabhedo pana tesaṭṭhividho. Taṃ caritaṃ sabhāvato saṃkilesavodānato samuṭṭhānato phalato nissandatoti evamādinā pakārena jānāti.

Adhimutti ajjhāsayadhātu. Sā duvidhā hīnādhimutti paṇītādhimuttīti. Yāya hīnādhimuttikā sattā hīnādhimuttikeyeva sevanti, paṇītādhimuttikā ca paṇītādhimuttikeyeva. Sā ajjhāsayadhātu ajjhāsayasabhāvo adhimutti. Taṃ adhimuttiṃ jānāti 『『imassa adhimutti hīnā, imassa paṇītā』』ti, tatthāpi 『『imassa mudu, imassa mudutarā, imassa mudutamā』』tiādinā. Indriyānaṃ hi tikkhamudubhāvādinā yathārahaṃ adhimuttiyā tikkhamudubhāvādiko veditabbo. Tathā hi vuttaṃ sammohavinodanīyaṃ (vibha. aṭṭha. 818, 820) 『『heṭṭhā gahitāpi adhimutti idha sattānaṃ tikkhindriyamudindriyabhāvadassanatthaṃ puna gahitā』』ti.

Apparajaṃ akkhaṃ etesanti apparajakkhā, appaṃ vā rajaṃ paññāmaye akkhimhi etesanti apparajakkhā, anussadarāgādirajā sattā, te apparajakkhe. Mahārajakkheti etthāpi eseva nayo. Ussadarāgādirajā mahārajakkhā.

Tikkhindriyeti tikhiṇehi saddhādīhi indriyehi samannāgate. Mudindriyeti mudukehi saddhādīhi indriyehi samannāgate. Upanissayaindriyāni nāma idhādhippetāni. Svākāreti sundarākāre kalyāṇapakatike, vivaṭṭajjhāsayeti attho. Suviññāpayeti sammattaniyāmaṃ viññāpetuṃ sukare saddhe, paññavante ca. Bhabbe abhabbeti ettha bhabbeti kammāvaraṇakilesāvaraṇavipākāvaraṇarahite. Vuttavipariyāyena dvākāraduviññāpayābhabbā veditabbā. Ettha ca 『『imassa rāgarajo appo, imassa dosarajo appo』』tiādinā apparajakkhesu jānanaṃ veditabbaṃ. Sesesupi eseva nayo. Tasmāti yasmā bhagavā aparimāṇe satte āsayādito anavasesetvā jānāti, tasmā assa bhagavato sattalokopi sabbathā vidito.

Nanu ca sattesu pamāṇādipi jānitabbo atthīti? Atthi. Tassa pana jānanaṃ na nibbidāya virāgāya nirodhāyāti idha na gahitaṃ, bhagavato pana tampi suviditaṃ suvavatthāpitameva, payojanābhāvā desanaṃ nāruḷhaṃ. Tena vuttaṃ –

『『Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi 『taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī』』』tiādi (saṃ. ni. 5.1121).

我來幫您翻譯這段巴利文： 1.113. 因未斷故於相續中隨眠故為隨眠,即得適當因緣而生義。由此顯示彼等得因緣時應生性。未斷煩惱得因緣時生。何者為彼?貪等七未來煩惱,過去、現在亦因同性故如是說。因法以時差別無自性差別。知彼七種隨眠于彼彼有情相續中前後轉起。 "行"即善行不善行。彼于分別論行定義中已說。或"行"應知為行相。彼等以貪、瞋、癡、信、慧、尋為六根本行相,彼等無邊中間差別,和合差別則六十八種。知彼行從自性、雜染清凈、等起、果報、流出等方面。 "勝解"即意樂界。彼二種:劣勝解、勝勝解。由彼劣勝解者親近劣勝解者,勝勝解者親近勝勝解者。彼意樂界即意樂自性勝解。知彼勝解"此人勝解劣,此人勝解勝",其中亦"此人柔軟,此人更柔軟,此人最柔軟"等。應隨根利鈍等知勝解利鈍等。如是于除癡論說"雖已取勝解,此中為顯有情根利根鈍故重取"。 "慧眼微塵"即慧眼中塵垢微少,即貪等塵垢少的有情。于"慧眼多塵"亦此理。貪等塵垢多為慧眼多塵。 "利根"即具足銳利信等諸根。"鈍根"即具足柔軟信等諸根。此中意為種性根。"善相"即善相好善本性,意為出離意樂。"易教化"即易令入正性決定的信者、慧者。"堪能非堪能"中"堪能"即無業障、煩惱障、異熟障。應知相反為二種不易教化非堪能。此中應知于慧眼微塵知"此人貪塵少,此人瞋塵少"等。余亦如是。"故"即因世尊從意樂等無餘知無量有情,故此世尊有情世間亦一切方面已知。 難道于有情亦應知量等耶?有。彼知非為厭離、離欲、滅故此不取,然世尊亦善知善確定,因無用故教說不顯。故說： "爾時世尊以少許指甲上土告諸比丘:'諸比丘,汝等云何?何者為多?我以指甲取此少土,或此大地?'"等。

1. Okāsalokopi sabbathā viditoti sambandho. Cakkavāḷanti lokadhātu. Sā hi nemimaṇḍalasadisena cakkavāḷapabbatena samantato parikkhittattā 『『cakkavāḷa』』nti vuccati. Catutiṃsasatāni cāti catuadhikāni tiṃsasatāni, tīṇisahassāni, cattārisatāni cāti attho . Aḍḍhuḍḍhānīti upaḍḍhacatutthāni, tīṇisatāni, paññāsañcāti attho. Nahutānīti dasasahassāni. Saṅkhātāti kathitā. Saṇṭhitīti heṭṭhā, uparito cāti sabbaso ṭhiti.

Evaṃ saṇṭhiteti evamavaṭṭhite. Etthāti cakkavāḷe. Accuggato tāvadevāti tattakameva caturāsīti yojanasahassāniyeva ubbedho . Na kevalaṃ cettha ubbedhova, atha kho āyāmavitthārāpissa tattakāyeva. Vuttañhetaṃ –

『『Sineru, bhikkhave, pabbatarājā caturāsīti yojanasahassāni āyāmena, caturāsīti yojanasahassāni vitthārenā』』ti (a. ni. 7.66).

Tatoti sinerussa heṭṭhā, upari ca vuttappamāṇato. Upaḍḍhupaḍḍhenāti upaḍḍhena upaḍḍhena. Idaṃ vuttaṃ hoti – dvācattālīsa yojanasahassāni samudde ajjhogāḷho tattakameva ca upari uggato yugandharapabbato, ekavīsa yojanasahassāni samudde ajjhogāḷho tattakameva ca upari uggato īsadharo pabbatoti iminā nayena sesesupi upaḍḍhupaḍḍhapamāṇatā veditabbā. Yathā mahāsamuddo yāva cakkavāḷapādamūlā anupubbaninno, evaṃ yāva sinerupādamūlāti heṭṭhā sinerupamāṇato upaḍḍhapamāṇopi yugandharapabbato pathaviyaṃ suppatiṭṭhito, evaṃ īsadharādayopīti daṭṭhabbaṃ. Vuttaṃ hetaṃ 『『mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro』』ti (udā. 45; cūḷava. 384; a. ni.

我來幫您翻譯這段巴利文： 137. "器世間亦一切方面已知"為相連。"輪圍"即世界。因彼為輪圈相似的輪圍山所環繞故稱"輪圍"。"三十四百"即三十百加四,即三千四百義。"三個半"即三百五十義。"那由他"即十千。"計算"即說。"安立"即下上一切住立。 "如是安立"即如是住立。"此"即輪圍。"高度即"即其八萬四千由旬高。不僅此處高度,而且長寬亦如是。因說： "諸比丘,須彌山王長八萬四千由旬,寬八萬四千由旬。" "彼"即從須彌山下上所說量。"半半"即以半之半。此說：雙山四萬二千由旬沉于海中,同樣高出于上,持軸山二萬一千由旬沉于海中,同樣高出于上,如是應知余亦以半半量。如大海至輪圍山根漸低,如是至須彌山根,如此須知下須彌量之半量的雙山亦善住于地上,如是持軸山等亦然。因說"諸比丘,大海漸低漸傾漸降"。

8.19). Sineruyugandharādīnaṃ antare sīdantarasamuddā nāma. Te vitthārato yathākkamaṃ sineruādīnaṃ accuggatasamānaparimāṇāti vadanti. Brahāti mahanto.

Sinerussa samantatoti parikkhipanavasena sinerussa samantato ṭhitā. Sineruṃ tāva parikkhipitvā ṭhito yugandharo, taṃ parikkhipitvā īsadharo. Evaṃ taṃ taṃ parikkhipitvā ṭhitā 『『sinerussa samantato』』ti vuttā.

Yojanānaṃ satānucco, himavā pañca pabbatoti himavā pabbato pañca yojanānaṃ satāni ucco ubbedho. Nagavhayāti naga-saddena avhātabbā rukkhābhidhānā. Paññāsayojanakkhandhasākhāyāmāti』 ubbedhato paññāsayojanakkhandhāyāmā, ubbedhato, samantato ca paññāsayojanasākhāyāmā ca. Tato eva satayojanavitthiṇṇā, tāvadeva ca uggatā. Yassānubhāvenāti yassā mahantatā kappaṭṭhāyitādippakārena pabhāvena.

Garuḷānaṃ simbalirukkho sinerussa dutiyaparibhaṇḍe patiṭṭhito.

Sirīsenāti paccatte karaṇavacanaṃ. Sattamanti liṅgavipallāsena vuttaṃ, sirīso bhavati sattamoti attho.

Tattha caṇḍamaṇḍalaṃ heṭṭhā, sūriyamaṇḍalaṃ upari. Tassa āsannabhāvena candamaṇḍalaṃ attano chāyāya vikalabhāvena upaṭṭhāti. Tāni yojanantarikāni yugandharaggapamāṇe ākāse vicaranti. Asurabhavanaṃ sinerussa heṭṭhā. Avīci jambudīpassa. Jambudīpo sakaṭasaṇṭhāno. Aparagoyānaṃ ādāsasaṇṭhāno. Pubbavideho addhacandasaṇṭhāno. Uttarakuru pīṭhasaṇṭhāno. Taṃtaṃnivāsīnaṃ, taṃtaṃparivāradīpavāsīnañca manussānaṃ mukhampi taṃtaṃsaṇṭhānanti vadanti. Tadantaresūti tesaṃ cakkavāḷānaṃ antaresu. Tiṇṇaṃ hi pattānaṃ aññamaññaāsannabhāvena ṭhapitānaṃ antarasadise tiṇṇaṃ tiṇṇaṃ cakkavāḷānaṃ antare ekeko lokantaranirayo.

Anantānīti aparimāṇāni, 『『ettakānī』』ti aññehi minituṃ asakkuṇeyyāni. Bhagavā anantena buddhañāṇena avedi 『『ananto ākāso, ananto sattanikāyo, anantāni cakkavāḷānī』』ti tividhampi anantaṃ buddhañāṇaṃ paricchindati sayampi anantattā. Yāvatakaṃ hi ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyyanti. Tena vuttaṃ 『『anantena buddhañāṇena avedī』』ti. Anantatā cassa anantañeyyapaṭivijjhaneneva veditabbā tattha appaṭihatacārattā. Nanu cettha vivaṭṭādīnampi viditatā vattabbāti? Saccaṃ vattabbaṃ, sā pana parato abhiññākathāyaṃ āgamissatīti idha na gahitā.

我來幫您翻譯這段巴利文： 8.19. 須彌山、雙山等之間名為間海。說彼等廣度依次與須彌山等高度同量。"廣大"即大。 "須彌山四周"即環繞方式住立於須彌山四周。首先環繞須彌山而住雙山,環繞彼而持軸山。如是環繞彼彼而住故說"須彌山四周"。 "雪山五百由旬高,為山"即雪山高五百由旬。"名樹"即以樹名當稱的樹名。"樹幹枝長五十由旬"即高五十由旬樹幹長,高及四周五十由旬枝長。由此百由旬廣,同樣高。"彼威力"即彼大性住劫等方式威力。 金翅鳥的絲綿樹立於須彌山第二圍。 "雨豆樹"為主格作具格說。"第七"依性別變化說,意為雨豆樹為第七。 其中月輪在下,日輪在上。因彼接近故月輪以自影現不圓。彼等相距一由旬于雙山頂量虛空中執行。阿修羅界在須彌山下。阿鼻地獄在閻浮提下。閻浮提如車形。西牛賀洲如鏡形。東毗提訶如半月形。北俱盧洲如座形。說彼彼住者及彼彼圍島住者人面亦如彼彼形。"彼等間"即彼等輪圍間。如三葉互相接近而立之間相似,三三輪圍之間各有一世間間地獄。 "無邊"即無量,其他不能計量"如是多"。世尊以無邊佛智知"無邊虛空、無邊有情眾、無邊輪圍"三種無邊,佛智限定因自無邊故。因所知多少即智多少,智多少即所知多少。所知邊際智,智邊際所知。故說"以無邊佛智知"。應知彼無邊性以通達無邊所知,因於彼無礙行故。難道此中不應說遍知等耶?實應說,然彼將於后神通說中來故此不取。

138.Attanāti nissakkavacanametaṃ. Guṇehi attanā visiṭṭhatarassāti sambandho. Tara-ggahaṇaṃ cettha 『『anuttaro』』ti padassa atthaniddesatāya kataṃ, na visiṭṭhassa kassaci atthitāya. Sadevake hi loke sadisakappopi nāma koci tathāgatassa natthi, kuto sadiso. Visiṭṭhe pana kā kathā. Kassacīti kassacipi. Abhibhavatīti sīlasampadāya upanissayabhūtānaṃ hirottappamettākaruṇānaṃ, visesapaccayānaṃ saddhāsativīriyapaññānañca ukkaṃsappattiyā samudāgamato paṭṭhāya anaññasādhāraṇo savāsanapaṭipakkhassa pahīnattā ukkaṃsapāramippatto satthu sīlaguṇo. Tena bhagavā sadevakaṃ lokaṃ aññadatthu abhibhuyya pavattati, na sayaṃ kenaci abhibhuyyatīti adhippāyo. Evaṃ samādhiguṇādīsupi yathārahaṃ vattabbaṃ. Sīlādayo cete lokiyalokuttaramissakā veditabbā. Vimuttiñāṇadassanaṃ pana lokiyaṃ kāmāvacarameva.

Yadi evaṃ, kathaṃ tena sadevakaṃ lokaṃ abhibhavatīti? Tassāpi ānubhāvato asadisattā. Tampi hi visayato, pavattito, pavatti ākārato ca uttaritarameva. Taṃ hi anaññasādhāraṇaṃ satthu vimuttiguṇaṃ ārabbha pavattati, pavattamānañca atakkāvacaraṃ paramagambhīraṃ saṇhasukhumaṃ savisayaṃ paṭipakkhadhammānaṃ suppahīnattā suṭṭhu pākaṭaṃ vibhūtataraṃ katvā pavattati, sammadeva ca vasībhāvassa pāpitattā, bhavaṅgaparivāsassa ca atiparittakattā lahuṃ lahuṃ pavattatīti.

Evaṃ sīlādiguṇehi bhagavato uttaritarassa abhāvaṃ dassetvā idāni sadisassāpi abhāvaṃ dassetuṃ 『『asamo』』tiādi vuttaṃ. Tattha asamoti ekasmiṃ kāle natthi etassa sīlādiguṇena samā sadisāti asamo. Tathā asamehi atītānāgatabuddhehi samo, asamā vā samā etassāti asamasamo. Sīlādiguṇena natthi etassa paṭimāti appaṭimo. Sesapadadvayepi eseva nayo. Tattha upamāmattaṃ paṭimā, sadisūpamā paṭibhāgo, yugaggāhavasena ṭhito paṭipuggalo veditabbo.

Na kho panāhaṃ samanupassāmīti mama samantacakkhunā hatthatale āmalakaṃ viya sabbalokaṃ passantopi tattha sadevake…pe… pajāya attanā attato sīlasampannataraṃ sampannatarasīlaṃ kañci puggalaṃ na kho pana passāmi, tādisassa abhāvatoti adhippāyo. Aggappasādasuttādīnīti ettha –

『『Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hotī』』ti (a. ni. 4.34; 5.32; 10.15; itivu90) –

Idaṃ aggappasādasuttaṃ. Ādi-saddena –

『『Sadevake…pe… sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā 『tathāgato』ti vuccatī』』ti (a. ni. 4.24; dī. ni. 3.188) –

Evamādīni suttapadāni veditabbāni. Ādikā gāthāyoti ettha –

『『Ahaṃ hi arahā loke, ahaṃ satthā anuttaro;

Ekomhi sammāsambuddho, sītibhūtosmi nibbuto. (mahāva. 11; ma. ni. 1.285; 2.341);

『『Danto damayataṃ seṭṭho, santo samayataṃ isi;

Mutto mocayataṃ aggo, tiṇṇo tārayataṃ varo. (itivu. 112);

『『Nayimasmiṃ loke parasmiṃ vā pana,

Buddhena seṭṭho sadiso ca vijjati;

Yamāhu dakkhiṇeyyānaṃ aggataṃ gato,

Puññatthikānaṃ vipulaphalesina』』nti. (vi. va. 1047; kathā. 799) –

Evamādikā gāthā vitthāretabbā.

我來幫您翻譯這段巴利文： 138. "自"為從格詞。與"功德勝於自"相連。此中取"勝"為說明"無上"之義,非有某勝者。因含天世間中無有如來之相等者,何況相同。于勝者何須說。"某"即任何。"勝過"即因戒圓滿所依的慚愧慈悲,及殊勝緣的信念精進慧達最勝,從生起始無他共通因已斷俱隨眠對治故達最勝圓滿之師戒功德。由彼世尊定勝含天世間,非為他所勝之意。如是于定等功德亦應隨宜說。應知此等戒等為世出世混合。解脫智見則為世間欲界。 若如是,如何以彼勝過含天世間?因彼威力亦無等故。彼亦從境、轉起、轉起行相最勝。彼緣無他共通師解脫功德而轉,轉時超越思議,最極甚深,細妙,有境,因對治法善斷故極明顯更顯著而轉,因善得自在,有分住時極短故速速轉起。 如是顯示世尊戒等功德無更勝已,今為顯示亦無相等故說"無等"等。其中"無等"即無有與彼戒等功德相等、相似故無等。如是與無等過去未來諸佛相等,或無等即等於彼故無等等。無有與彼戒等功德相類故無相類。餘二句亦此理。其中應知相類為譬喻量,相似譬喻為相等,取同軛而住為對等人。 "我實不見"意為我以一切智眼如掌中庵摩羅果見一切世間,然于含天等眾中不見任何人戒圓滿勝於自,因無如是者。"最上凈信經"等中： "諸比丘,凡諸有情或無足、二足、四足、多足,或有色、無色,或有想、無想、非想非非想,如來說彼等最上阿羅漢正等覺。諸比丘,信佛者信最上,于最上信者得最上果。" 此為最上凈信經。以"等"字應知： "含天等含天人中如來為勝者、無能勝者、真見者、自在者,故名如來。" 如是等經文。"初偈"等中： "我實世間阿羅漢,我是無上師, 唯我正等覺,寂靜已涅槃。 調御者中最,寂靜仙人勝, 解脫解脫最,度脫第一勝。 此世或他世,無有佛相等, 說為應供第一去,求福廣果者。" 如是等偈應廣說。

139.Dametīti sameti, kāyasamādīhi yojetīti attho. Taṃ pana kāyasamādīhi yojanaṃ yathārahaṃ tadaṅgavinayādīsu patiṭṭhāpanaṃ hotīti āha 『『vinetīti vuttaṃ hotī』』ti. Dametuṃ yuttāti damanārahā. Amanussapurisāti ettha na manussāti amanussā. Taṃsadisatā ettha jotīyati, tena manussattamattaṃ natthi, aññaṃ samānanti yakkhādayo 『『amanussā』』ti adhippetā, na ye keci manussehi aññe. Tathā hi tiracchānapurisānaṃ visuṃ gahaṇaṃ kataṃ, yakkhādayo eva ca niddiṭṭhā. Apalālo himavantavāsī. Cūḷodaramahodarā nāgadīpavāsino. Aggisikhadhūmasikhā sīhaḷadīpavāsino. Nibbisā katā dosavisassa vinodanena. Tenāha 『『saraṇesu ca sīlesu ca patiṭṭhāpitā』』ti. Kūṭadantādayoti ādi-saddena ghoṭamukhaupāligahapatiādīnaṃ saṅgaho daṭṭhabbo. Sakkadevarājādayoti ādi-saddena ajakalāpayakkhabakabrahmādīnaṃ saṅgaho daṭṭhabbo. Idaṃ cettha suttanti idaṃ kesisuttaṃ. Vinītā vicitrehi vinayanūpāyehīti etasmiṃ atthe vitthāretabbaṃ yathārahaṃ saṇhādīhi upāyehi vinayassa dīpanato.

Visuddhasīlādīnaṃ paṭhamajjhānādīnīti 『『visuddhasīlassa paṭhamajjhānaṃ, paṭhamajjhānalābhino dutiyajjhāna』』ntiādinā tassa tassa uparūpari visesaṃ ācikkhantoti sambandho. Sotāpannādīnanti etthāpi eseva nayo. 『『Dantepi dametiyevā』』ti idaṃ pubbe 『『sabbena sabbaṃ damathaṃ anupagatā purisadammā』』ti vuttāti katvā vuttaṃ. Ye pana vippakatadammabhāvā sabbathā dametabbataṃ nātivattā, te satte sandhāya 『『dantepi dametiyevā』』ti vuttaṃ. Tepi hi purisadammā evāti, yato ne satthā dameti.

Atthapadanti atthābhibyañjakapadaṃ, vākyanti attho. Vākyena hi atthābhibyatti, na nāmādipadamattena. Ekapadabhāvena ca anaññasādhāraṇo satthu purisadammasārathibhāvo dassito hoti. Tenāha 『『bhagavā hī』』tiādi. Aṭṭha disāti aṭṭha samāpattiyo. Tā hi aññamaññasambandhāpi asaṃkiṇṇabhāvena dissanti apadissantīti disā, disā viyāti vā disā. Asajjamānāti na sajjamānā vasībhāvappattiyā nissaṅgacārā. Dhāvanti javanavuttiyogato. Ekaṃyeva disaṃ dhāvati, attano kāyaṃ aparivattentoti adhippāyo. Satthārā pana damitā purisadammā ekiriyāpatheneva aṭṭha disā dhāvanti. Tenāha 『『ekapallaṅkeneva nisinnā』』ti. Aṭṭha disāti ca nidassanamattametaṃ, lokiyehi agatapubbaṃ nirodhasamāpattidisaṃ, amatadisañca pakkhandanato.

我來幫您翻譯這段巴利文： 139. "調御"即調伏,意為以身調等相應。彼以身調等相應即隨宜住立於彼分調伏等,故說"意為教導"。"應調御"即應調伏。"非人男"中非人即不是人。此中顯示與彼相似,由此僅無人性,余相同,意指夜叉等為"非人",非一切異於人者。如是別取畜生男,且唯說夜叉等。阿波羅羅住雪山。小腹大腹住龍島。火焰煙焰住獅子島(斯里蘭卡)。已令無毒以除毒故。故說"令住于皈依及戒"。"憍陳如等"以"等"字應攝取馬面、優波離居士等。"帝釋天王等"以"等"字應攝取羊皮夜叉、梵天等。"此經"即馬經。"以種種調伏方便調御"於此義應廣說,因以柔軟等方便顯調伏故。 "清凈戒等之初禪等"與"為清凈戒者說初禪,為得初禪者說第二禪"等如是說彼彼上上殊勝相連。"預流者等"中亦此理。"已調御者亦調御"此說因前說"一切調伏未得人應調伏"。為已調伏未完者未超一切應調伏性諸有情故說"已調御者亦調御"。彼等亦實為應調伏人,故師調御彼等。 "句義"即顯義句,意為言句。因以言句顯義,非僅以名等句。以一句性顯示師無他共調御丈夫調御者性。故說"因世尊"等。"八方"即八等至。彼等雖互相關聯以不雜性見被指示故為方,或如方故為方。"不著"即不著因得自在無著行。"馳"從速行相應。"只馳一方",意為不轉自身。然為師調御的應調伏人以一威儀馳八方。故說"以一跏趺坐"。說"八方"僅為譬喻,因趣入凡夫未曾到達的滅盡定方、不死方。

1. Diṭṭhadhammo vuccati paccakkho attabhāvo, tattha niyuttoti diṭṭhadhammiko, idhalokattho . Kammakilesavasena samparetabbato sammā gantabbato samparāyo, paraloko, tattha niyuttoti samparāyiko, paralokattho. Paramo uttamo attho paramattho, nibbānaṃ. Tehi diṭṭhadhammikasamparāyikaparamatthehi. Yathārahanti yathānurūpaṃ. Tesu atthesu yo yo puggalo yaṃ yaṃ arahati, tadanurūpaṃ. Anusāsatīti vineti tasmiṃ atthe patiṭṭhapeti, saha atthena vattatīti sattho, bhaṇḍamūlena vāṇijjāya desantaraṃ gacchanto janasamūho. Hitupadesādivasena paripāletabbo sāsitabbo so etassa atthīti satthā, satthavāho. So viya bhagavāti āha 『『satthā viyāti satthā, bhagavā satthavāho』』ti.

Idāni tamatthaṃ niddesapāḷinayena dassetuṃ 『『yathā satthavāho』』tiādi vuttaṃ. Tattha sattheti satthike jane. Kaṃ tārenti etthāti kantāro, nirudako araññappadeso. Ruḷhīvasena pana itaropi araññappadeso tathā vuccati. Corakantāranti corehi adhiṭṭhitakantāraṃ. Tathā vāḷakantāraṃ. Dubbhikkhakantāranti dullabhabhikkhaṃ kantāraṃ. Tāretīti akhemantaṭṭhānaṃ atikkāmeti. Uttāretītiādi upasaggena padaṃ vaḍḍhetvā vuttaṃ. Atha vā uttāretīti khemantabhūmiṃ upanento tāreti. Nittāretīti akhemantaṭṭhānato nikkhāmento tāreti. Patāretīti pariggahetvā tāreti, hatthena pariggahetvā viya tāretīti attho. Sabbampetaṃ tāraṇuttāraṇādikhemaṭṭhāne ṭhapanamevāti āha 『『khemantabhūmiṃ sampāpetī』』ti. Satteti veneyyasatte. Mahāgahanatāya, mahānatthatāya, dunnittharaṇatāya ca jātiyeva kantāro jātikantāro, taṃ jātikantāraṃ.

Ukkaṭṭhaparicchedavasenāti ukkaṭṭhasattaparicchedavasena. Devamanussā eva hi ukkaṭṭhasattā, na tiracchānādayo. Bhabbapuggalaparicchedavasenāti sammattaniyāmokkamanassa yogyapuggalassa paricchindanavasena. Etanti 『『devamanussāna』』nti etaṃ vacanaṃ. Bhagavatoti nissakkavacanaṃ yathā 『『upajjhāyato ajjhetī』』ti, bhagavato santiketi vā attho. Upanissayasampattinti tihetukapaṭisandhiādikaṃ maggaphalādhigamassa balavakāraṇaṃ.

Gaggarāyāti gaggarāya nāma rañño deviyā, tāya vā kāritattā 『『gaggarā』』ti laddhanāmāya. Sare nimittaṃ aggahesīti 『『dhammo eso vuccatī』』ti dhammasaññāya sare nimittaṃ gaṇhi, gaṇhanto ca pasannacitto parisapariyante nipajji. Sannirumbhitvā aṭṭhāsīti tassa sīse daṇḍassa ṭhapitabhāvaṃ apassanto tattha daṇḍaṃ uppīḷetvā aṭṭhāsi. Maṇḍūkopi daṇḍe ṭhapitepi uppīḷitepi dhammagatena pasādena vissaramakarontova kālamakāsi. Devaloke nibbattasattānaṃ ayaṃ dhammatā, yā 『『kutohaṃ idha nibbatto, tattha kiṃ nu kho kammamakāsi』』nti āvajjanā. Tasmā attano purimabhavassa diṭṭhattā āha 『『are ahampi nāma idhanibbatto』』ti . Bhagavato pāde vandi kataññutāsaṃvaḍḍhitena pemagāravabahumānena.

我來幫您翻譯這段巴利文： 140. 現見法說為現前自體,于彼相應為現見法,即此世義。由業煩惱勢力而正趣故為來世,即他世,于彼相應為來世,即他世義。最上勝義為第一義,涅槃。以彼等現見法、來世、第一義。"隨宜"即隨適。于彼等義中何人堪何義,隨彼適宜。"教誡"即教導令住彼義,與義俱行為商隊,以商品資本為貿易往他方之人眾。由利益教示等方式應守護教導彼為其所有故為師,為商隊導師。世尊如彼故說"如師故為師,世尊為商隊導師"。 今為以義釋文方式顯此義故說"如商隊導師"等。其中"商隊"即商隊人。由何度越為曠野,即無水曠野處。由稱謂力亦說其他曠野處為曠野。"盜賊曠野"即盜賊所據曠野。如是"猛獸曠野"。"饑饉曠野"即難得食曠野。"度越"即令越過非安穩處。"度上"等以字首增詞說。或"度上"即引至安穩地度越。"度出"即令出非安穩處度越。"度渡"即攝受度越,意為如以手攝受而度越。此一切即度越度上等令住安穩處,故說"令至安穩地"。"諸有情"即所化有情。因大密難通而難度故,生即曠野為生曠野,彼生曠野。 "依最勝限定"即依最勝有情限定。因天人為最勝有情,非畜生等。"依堪能人限定"即依適於入正性決定人限定。"此"即"諸天人"此語。"世尊"為離格如"從和尚學習",或意為從世尊。"具足近依"即三因結生等為道果證得強因。 "伽伽羅"即伽伽羅王之妃,或因彼所造故得名"伽伽羅"。"于聲取相"即以"此說為法"之法想取聲相,取時心凈臥于眾邊。"壓制而住"即不見杖置其頭而於彼壓杖而住。青蛙雖杖置及壓制亦以法生凈不出聲而命終。天界生有情此法性,即"從何處生此,于彼作何業?"之省察。故見自前生故說"嗟!我竟生此"。以知恩增長愛敬尊重禮世尊足。

Bhagavā jānantova mahājanassa kammaphalaṃ, buddhānubhāvañca paccakkhaṃ kātukāmo 『『ko me vandatī』』ti gāthāya pucchi. Tattha koti devanāgayakkhagandhabbādīsu ko, katamoti attho. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. 『『Yasasā』』ti iminā edisena parivārena, paricchedena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena sundarena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti sabbā dasapi disā pabhāsento, cando viya, sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti attho.

Evaṃ pana bhagavatā pucchito devaputto attānaṃ pavedento 『『maṇḍūkohaṃ pure āsi』』nti gāthamāha. Tattha pureti purimajātiyaṃ. 『『Udake』』ti idaṃ tadā attano uppattiṭṭhānadassanaṃ. 『『Udake maṇḍūko』』ti etena uddhamāyikādikassa thale maṇḍūkassa nivattanaṃ kataṃ hoti. Gāvo caranti etthāti gocaro, gunnaṃ ghāsesanaṭṭhānaṃ. Idha pana gocaro viyāti gocaro, vāri udakaṃ gocaro etassāti vārigocaro. Udakacārīpi hi koci kacchapādi avārigocaropi hotīti 『『vārigocaro』』ti visesetvā vuttaṃ. Tava dhammaṃ suṇantassāti brahmassarena karavīkarutamañjunā desentassa tava dhammaṃ 『『dhammo eso vuccatī』』ti sare nimittaggāhavasena suṇantassa. Anādare cetaṃ sāmivacanaṃ. Avadhi vacchapālakoti vacche rakkhanto gopāladārako mama samīpaṃ āgantvā daṇḍamolubbha tiṭṭhanto mama sīse daṇḍaṃ sannirumbhitvā maṃ māresīti attho.

Sitaṃ katvāti 『『tathā parittatarenāpi puññānubhāvena evaṃ ativiya uḷārā lokiyalokuttarā sampattiyo labbhantī』』ti pītisomanassajāto bhāsurataradhavalavipphurantadassanakiraṇāvalīhi bhiyyoso mattāya taṃ padesaṃ obhāsento sitaṃ katvā. Pītisomanassavasena hi so –

『『Muhuttaṃ cittapasādassa, iddhiṃ passa yasañca me;

Ānubhāvañca me passa, vaṇṇaṃ passa jutiñca me.

『『Ye ca te dīghamaddhānaṃ, dhammaṃ assosuṃ gotama;

Pattā te acalaṭṭhānaṃ, yattha gantvā na socare』』ti. (vi. va. 859-860);

Imā dve gāthā vatvā pakkāmi.

我來幫您翻譯這段巴利文： 世尊雖已知而欲令大眾現見業果及佛威力故以偈問"誰禮我"。其中"誰"即天龍夜叉乾闥婆等中誰,何者義。"我"即我的。"足"即足。"神通"即如是天神通。以"威光"即如是眷屬及限量。"光耀"即照耀。"殊妙"即極其可愛美好。"色"即膚色身色光輝。"普照諸方"即照耀一切十方,如月如日作一光明一照明義。 如是為世尊所問,天子顯示自身說"我昔為青蛙"偈。其中"昔"即前生。"於水"此顯彼時自生處。以"水中青蛙"遮止上鼓等陸地青蛙。"牛行"為牛處,牛尋食處。此中如牛處為牛處,水為牛處於彼為水牛處。因水行者如龜等有非水牛處,故特說"水牛處"。"聞汝法"即以梵音如迦陵頻伽鳥音甜美說法時,以"此說為法"取聲相而聞汝法。此為主格表不敬。"牧童殺"意為守護牛犢之牧童來至我近,持杖而立,於我頭壓杖而殺我。 "現笑"即"如是以極少福力亦得如是極勝世出世間成就"而生喜悅,以更多遍照明潔白照耀光線普照彼處而現笑。因喜悅故彼說： "暫時心凈信,請看我神通威光, 請看我威力,請看我色與光輝。 瞿曇!彼等長久,聽聞汝妙法, 已得不動處,往彼不憂惱。" 說此二偈而去。

141.Yaṃ pana kiñcīti ettha yanti aniyamitavacanaṃ. Tathā kiñcīti. Panāti vacanālaṅkāramattaṃ. Tasmā yaṃ kiñcīti ñeyyassa anavasesapariyādānaṃ kataṃ hoti. Panāti vā visesatthadīpako nipāto. Tena 『『sammāsambuddho』』ti iminā saṅkhepato, vitthārato ca satthu catusaccābhisambodho vutto. 『『Buddho』』ti pana iminā tadaññassapi ñeyyassāvabodho. Purimena vā satthu paṭivedhañāṇānubhāvo, pacchimena desanāñāṇānubhāvo. Pīti upari vuccamāno viseso jotīyati. Sabbaso paṭipakkhehi vimuccatīti vimokkho, aggamaggo. Tassa anto aggaphalaṃ, tattha bhavaṃ tasmiṃ laddhe laddhabbato vimokkhantikañāṇaṃ, sabbaññutaññāṇena saddhiṃ sabbampi buddhañāṇaṃ. Evaṃ pavattoti ettha –

『『Sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupalepasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhā buddho. Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehikataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho』』ti (mahāni. 192) –

Ayaṃ niddesapāḷinayo. Yasmā cettha tassā paṭisambhidāpāḷiyā bhedo natthi, tasmā dvīsu ekenāpi atthasiddhīti dassanatthaṃ 『『paṭisambhidānayo vā』』ti aniyamattho vā-saddo vutto.

Tattha yathā loke avagantā 『『avagato』』ti vuccati, evaṃ bujjhitā saccānīti buddho suddhakattuvasena. Yathā paṇṇasosā vātā 『『paṇṇasusā』』ti vuccanti, evaṃ bodhetā pajāyāti buddho hetukattuvasena, hetuattho cettha antonīto.

Sabbaññutāya buddhoti sabbadhammabujjhanasamatthāya buddhiyā buddhoti attho. Sabbadassāvitāya buddhoti sabbadhammānaṃ ñāṇacakkhunā diṭṭhattā buddhoti attho. Anaññaneyyatāya buddhoti aññena abodhanīto sayameva buddhattā buddhoti attho. Visavitāya buddhoti nānāguṇavisavanato padumamiva vikasanaṭṭhena buddhoti attho. Khīṇāsavasaṅkhātena buddhoti evamādīhi chahi pariyāyehi niddakkhayavibuddho puriso viya sabbakilesaniddakkhayavibuddhattā buddhoti vuttaṃ hoti. Ekāyanamaggaṃ gatoti buddhoti gamanatthānaṃ buddhiatthatāya buddhiatthānampi gamanatthatā labbhatīti ekāyanamaggaṃ gatattā buddhoti vuccatīti attho. Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddhoti na parehi buddhattā buddho, atha kho sayameva anuttaraṃ sammāsambodhiṃ abhisambuddhattā buddhoti attho. Abuddhivihatattā buddhipaṭilābhā buddhoti buddhi buddhaṃ bodhoti anatthantaraṃ. Tattha yathā rattaguṇayogato ratto paṭo, evaṃ buddhaguṇayogato buddhoti ñāpanatthaṃ vuttaṃ. Tato paraṃ buddhoti netaṃ nāmantiādi atthānugatāyaṃ paññattīti bodhanatthaṃ vuttanti evamettha imināpi kāraṇena bhagavā buddhoti veditabbaṃ.

我來幫您翻譯這段巴利文： 141. "任何"中"任"為不定詞。如是"何"。"又"為語詞裝飾。故"任何"為所知無餘遍攝。或"又"為顯特義不變詞。由此以"正等覺"略說及廣說師四諦證悟。以"佛"則其他所知通達。或前者師證悟智威力,後者說法智威力。"亦"顯示后說特勝。由一切對治解脫為解脫,即最上道。彼盡為最上果,于彼有由彼得應得故解脫究竟智,與一切智俱一切佛智。"如是轉起"中： "以一切智為佛,以一切見為佛,以無須他教為佛,以自在為佛,以漏盡稱為佛,以無染稱為佛,以唯離貪為佛,以唯離嗔為佛,以唯離癡為佛,以唯離煩惱為佛,以行一乘道為佛,以獨自證無上正等菩提為佛,以無智破壞得智為佛。佛此名非母作,非父作,非兄弟作,非姐妹作,非朋友大臣作,非親族作,非沙門婆羅門作,非天神作。此為諸佛世尊于菩提樹下,俱得一切智時實證施設,即此佛。" 此為義釋文理。因此中與彼分別論文無異,故為顯以二者任一義成就,"或分別論理"說不定義"或"字。 其中如世間知者說"已知",如是證諸諦故佛以純能作。如枯葉風說"枯葉",如是令眾覺故佛以因作,此中因義內含。 "以一切智為佛"意為以能覺一切法智為佛。"以一切見為佛"意為因以智眼見一切法故為佛。"以無須他教為佛"意為因無須他覺自覺故為佛。"以自在為佛"意為因種種功德盛開如蓮華開展義故為佛。"以漏盡稱為佛"等以六種行相說如人睡盡覺醒,因一切煩惱睡盡覺醒故說為佛。"以行一乘道為佛"意為因'行'義者亦得'覺'義,覺義者亦得行義,故因行一乘道說為佛。"以獨自證無上正等菩提為佛"意為非由他覺為佛,而是因自證無上正等菩提故為佛。"以無智破壞得智為佛"中智、佛、覺無別義。其中如衣以染色相應故為染,如是以佛功德相應故為佛,為顯此義說。此後"佛此名"等為顯此隨義施設而說,如是此中以此因緣應知世尊為佛。;

142.Assāti bhagavato. Guṇavisiṭṭhasabbasattuttamagarugāravādhivacananti sabbehi sīlādiguṇehi visiṭṭhassa tato eva sabbasattehi uttamassa garuno gāravavasena vuttavacanamidaṃ bhagavāti. Tathā hi lokanātho aparimitanirupamappabhāvasīlādiguṇavisesasamaṅgitāya sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya, accantupakāritāya ca aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamagāravaṭṭhānanti.

Bhagavāti vacanaṃ seṭṭhanti seṭṭhavācakaṃ vacanaṃ seṭṭhaguṇasahacaraṇato 『『seṭṭha』』nti vuttaṃ. Atha vā vuccatīti vacanaṃ, attho. Tasmā yo 『『bhagavā』』ti vacanena vacanīyo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi eseva nayo. Gāravayuttoti garubhāvayutto garuguṇayogato, garukaraṇaṃ vā sātisayaṃ arahatīti gāravayutto, gāravārahoti attho.

Guṇavisesahetukaṃ 『『bhagavā』』ti idaṃ bhagavato nāmanti saṅkhepato vuttamatthaṃ vitthārato vibhajitukāmo nāmaṃyeva tāva atthuddhāravasena dassento 『『catubbidhaṃ vā nāma』』ntiādimāha. Tattha āvatthikanti avatthāya viditaṃ taṃ taṃ avatthaṃ upādāya paññattaṃ voharitaṃ. Tathā liṅgikaṃ tena tena liṅgena voharitaṃ. Nemittikanti nimittato āgataṃ. Adhiccasamuppannanti yadicchāya pavattaṃ, yadicchāya āgataṃ yadicchakaṃ. Paṭhamena ādi-saddena bālo, yuvā, vuḍḍhoti evamādiṃ saṅgaṇhāti, dutiyena muṇḍī, jaṭīti evamādiṃ, tatiyena bahussuto, dhammakathiko, jhāyīti evamādiṃ, catutthena aghamarisanaṃ pāvacananti evamādiṃ saṅgaṇhāti. 『『Nemittika』』nti vuttamatthaṃ byatirekavasena patiṭṭhāpetuṃ 『『na mahāmāyāyā』』tiādi vuttaṃ. 『『Vimokkhantika』』nti iminā idaṃ nāmaṃ ariyāya jātiyā jātakkhaṇeyeva jātanti dasseti. Yadi vimokkhantikaṃ, atha kasmā aññehi khīṇāsavehi asādhāraṇanti āha 『『saha sabbaññutaññāṇassa paṭilābhā』』ti. Buddhānañhi arahattaphalaṃ nipphajjamānaṃ sabbaññutaññāṇādīhi sabbehi buddhaguṇehi saddhiṃyeva nipphajjati. Tena vuttaṃ 『『vimokkhantika』』nti. Sacchikā paññattīti sabbadhammānaṃ sacchikiriyānimittā paññatti. Atha vā sacchikā paññattīti paccakkhasiddhā paññatti. Yaṃguṇanimittā hi sā, te satthu paccakkhabhūtāti guṇā viya sāpi sacchikatā eva nāma hoti, na paresaṃ vohāramattenāti adhippāyo.

我來幫您翻譯這段巴利文： 142. "彼"即世尊。"功德殊勝一切有情最上尊重恭敬增上語"即以一切戒等功德殊勝,由此即一切有情最上尊重,依恭敬而說此語為世尊。如是世間怙主以具足無量無比威力戒等功德殊勝,以一切無益遠離為首,以無餘利樂成就專注,以無等精勤圓滿,于含天人眾,因極為饒益,于無量世界無量有情為最上恭敬處。 "世尊之語最勝"即最勝語詞,因俱最勝功德說"最勝"。或所說為語詞,義。故以"世尊"語詞所說義為最勝義。"世尊之語最上"此中亦此理。"應恭敬"即具恭敬性因尊重功德相應,或極應作尊重為應恭敬,意為應恭敬。 "由功德殊勝'世尊'此為世尊之名"略說此義,欲廣分別首先以義攝受方式顯示名而說"名四種"等。其中"隨事"即依事而知,依彼彼事而施設言說。如是"隨相"以彼彼相言說。"隨因"即從因而來。"偶起"即隨欲而轉,隨欲而來隨欲。以第一"等"攝取愚、少、老等,以第二攝取剃髮、結髻等,以第三攝取多聞、說法、禪修等,以第四攝取損害、說教等。說"隨因"義以差別方式成立故說"非大幻母"等。以"解脫究竟"此顯此名于聖生時生剎那即生。若解脫究竟,何故不共餘漏盡者?說"俱得一切智"。因諸佛阿羅漢果成就時與一切智等一切佛功德俱成就。故說"解脫究竟"。"實證施設"即以一切法作證為因施設。或"實證施設"即現證成就施設。因以何功德為因,彼于師為現證故如功德彼亦名為實證,非僅他人言說義。

143.Vadantīti mahātherassa garubhāvato bahuvacanenāha, saṅgītikārehi vā katamanuvādaṃ sandhāya. Issariyādibhedo bhago assa atthīti bhagī. Akāsi bhagganti rāgādipāpadhammaṃ bhaggaṃ akāsi, bhaggavāti attho. Bahūhi ñāyehīti kāyabhāvanādikehi anekehi bhāvanākkamehi. Subhāvitattanoti sammadeva bhāvitasabhāvassa. Paccatte cetaṃ sāmivacanaṃ.

Niddese vuttanayenāti etthāyaṃ niddesanayo –

『『Bhagavāti gāravādhivacanametaṃ. Apica bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggataṇhoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā, bhagavāti netaṃ nāmaṃ…pe… sacchikā paññatti yadidaṃ bhagavā』』ti (mahāni. 83).

Ettha ca 『『gāravādhivacana』』ntiādīni yadipi gāthāyaṃ āgatapadānukkamena na niddiṭṭhāni, yathārahaṃ pana tesaṃ sabbesampi niddesabhāvena veditabbāni. Tattha gāravādhivacananti garūnaṃ garubhāvavācakaṃ vacanaṃ. Bhajīti bhāgaso kathesi. Tenāha 『『vibhajī』』ti. Dhammaratananti maggaphalādiariyadhammaratanaṃ. Puna bhajīti sevi. Bhāgīti bhāgadheyyavā. Puna bhāgīti bhajanasīlo. Attharasassāti atthasannissayassa rasassa. Vimuttāyatanasīse hi ṭhatvā dhammaṃ kathentassa, suṇantassa ca tadatthaṃ ārabbha uppajjanakapītisomanassaṃ attharaso. Dhammaṃ ārabbha dhammaraso. Yaṃ sandhāya vuttaṃ 『『labhati atthavedaṃ, labhati dhammaveda』』nti (a. ni. 6.10). Vimuttirasassāti vimuttibhūtassa, vimuttisannissayassa vā rasassa. Saññābhāvanānanti aniccasaññādīnaṃ dasannaṃ saññābhāvanānaṃ. Channaṃ buddhadhammānanti cha asādhāraṇañāṇāni sandhāya vuttaṃ. Tattha tattha 『『bhagavā』』ti saddasiddhi niruttinayena veditabbā.

我來幫您翻譯這段巴利文： 143. "說"以大長老尊重性用複數說,或依結集者所作隨說。"具祥"即具有自在等分的祥。"作破"即作破貪等惡法,意為具破。"以多理"即以身修等多種修習次第。"善修自"即正善修習自性。此為主格所有詞。 "依義釋所說方式"此中此義釋方式： "世尊為恭敬增上語。又破貪為世尊,破嗔為世尊,破癡為世尊,破慢為世尊,破見為世尊,破愛為世尊,破煩惱為世尊,分別詳分別法寶為世尊,作諸有終為世尊,修身修戒修心修慧為世尊,或世尊親近阿蘭若林藪邊遠臥具,寂靜無聲,人跡罕至,隱密適合獨處為世尊,或世尊分得衣缽臥具病緣醫藥資具為世尊,或世尊分得義味法味解脫味增上戒增上心增上慧為世尊,或世尊分得四禪四無量四無色定為世尊,或世尊分得八解脫八勝處九次第定為世尊,或世尊分得十想修習十遍處定入出息念定不凈定為世尊,或世尊分得四念處四正勤四神足五根五力七覺支八支聖道為世尊,或世尊分得十如來力四無畏四無礙解六神通六佛法為世尊,世尊此名...乃至...實證施設即此世尊。" 此中雖"恭敬增上語"等不依偈中所來詞次第釋義,然應知彼等一切隨宜為義釋。其中"恭敬增上語"即尊重尊重性語詞。"分別"即分分說。故說"詳分別"。"法寶"即道果等聖法寶。又"親近"即侍奉。"分得"即具分。又"分得"即親近性。"義味"即依義味。立於解脫處說法、聞法者緣彼義生起喜悅為義味。緣法為法味。對此說"得義悅、得法悅"。"解脫味"即解脫性或依解脫味。"想修習"即無常想等十想修習。"六佛法"說依六不共智。于處處"世尊"語詞成就應依語源方式了知。

1. Yadipi 『『bhāgyavā』』tiādīhi padehi vuccamāno attho 『『bhagī bhajī』』ti niddesagāthāya saṅgahito eva, tathāpi padasiddhi atthavibhāgaatthayojanādisahito saṃvaṇṇanānayo tato aññākāroti vuttaṃ 『『ayaṃ pana aparo nayo』』ti. Ādikanti ādi-saddena vaṇṇavikāro , vaṇṇalopo, dhātuatthena niyojanañcāti imaṃ tividhaṃ lakkhaṇaṃ saṅgaṇhāti. Saddanayenāti byākaraṇanayena. Pisodarādīnaṃ saddānaṃ ākatigaṇabhāvato vuttaṃ 『『pisodarādipakkhepalakkhaṇaṃ gahetvā』』ti. Pakkhipanameva lakkhaṇaṃ. Tappariyāpannatākaraṇaṃ hi pakkhipanaṃ. Pārappattanti paramukkaṃsagataṃ pāramibhāvappattaṃ. Bhāgyanti kusalaṃ. Tattha maggakusalaṃ lokuttarasukhanibbattakaṃ, itaraṃ lokiyasukhanibbattakaṃ, itarampi vā vivaṭṭūpanissayaṃ pariyāyato lokuttarasukhanibbattakaṃ siyā.

Lobhādayo ekakavasena gahitā. Tathā viparītamanasikāro vipallāsabhāvasāmaññena, ahirikādayo dukavasena. Lobhādayo ca puna 『『tividhākusalamūla』』nti tikavasena gahitā. Kāyaduccaritādi-taṇhāsaṃkilesādirāgamalādirāgavisamādikāmasaññādikāmavitakkāditaṇhāpapañcādayo tividhaduccaritādayo. Subhasaññādikā catubbidhavipariyesā. 『『Cīvarahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, piṇḍapāta , senāsana, itibhavābhavahetu vā』』ti (a. ni. 4.9) evamāgatā cattāro taṇhuppādā. 『『Buddhe kaṅkhati, dhamme, saṅghe, sikkhāya, sabrahmacārīsu kupito hoti anattamano āhatacitto khīlajāto』』ti (dī. ni. 3.319; ma. ni. 1.185; a. ni. 5.205; 9.71; vibha. 941) evamāgatāni pañca cetokhīlāni. 『『Kāme avītarāgo hoti, kāye avītarāgo, rūpe avītarāgo, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī』』ti (dī. ni. 3.320; ma. ni. 1.186) āgatā pañca vinibandhā. Rūpābhinandanādayo pañcābhinandanā. Kodho, makkho, issā, sāṭheyyaṃ, pāpicchatā, sandiṭṭhiparāmāsoti imāni cha vivādamūlāni. Rūpataṇhādayo cha taṇhākāyā.

Kāmarāgapaṭighadiṭṭhivicikicchābhavarāgamānāvijjā sattānusayā. Micchādiṭṭhiādayo aṭṭha micchattā. 『『Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkhā, ārakkhādhikaraṇaṃ daṇḍādānādayo』』ti (dī. ni. 2.103;

我來幫您翻譯這段巴利文： 144. 雖以"具福"等詞所說義為"具、親近"義釋偈所攝,然詞成就含義分別、義連結等註釋方式與彼異相,故說"此又另一理"。"等"字以語音變化、語音省略、與詞根義結合此三相攝取。"語詞理"即文法理。因皮索達等詞屬形式收錄類故說"取皮索達等補充相"。僅補充為相。因攝入彼類為補充。"至彼岸"即達最上、證波羅蜜。"福"即善。其中道善生出世樂,其他生世間樂,或其他為解脫近依方便生出世樂。 貪等以一法攝取。如是顛倒作意以顛倒性共相,無慚等以二法。貪等又以"三不善根"三法攝取。身惡行等、愛染污等、貪垢等、貪不平等、欲想等、欲尋等、愛戲論等為三惡行等。凈想等為四顛倒。"為衣因比丘生愛而生,為缽、住處、如是有非有因"如是所說四愛生。"于佛疑、於法、于僧、于學、于同梵行者瞋不悅、心受害、生剛強"如是所說五心剛強。"于欲未離貪、于身未離貪、於色未離貪、食至腹滿而住于臥樂、觸樂、睡樂、為生某天眾而修梵行"所說五繫縛。色歡喜等為五歡喜。瞋、覆、嫉、誑、惡欲、見取為六爭根。色愛等為六愛身。 欲貪、瞋恚、見、疑、有貪、慢、無明為七隨眠。邪見等為八邪性。"緣愛有尋求,緣尋求有得,緣得有決定,緣決定有欲貪,緣欲貪有執著,緣執著有佔有,緣佔有有慳,緣慳有守護,緣守護因緣有執杖等";

3.359) ete nava taṇhāmūlakā. Cattāro sassatavādā, cattāro ekaccasassatavādā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā , satta ucchedavādā, pañca paramadiṭṭhadhammanibbānavādāti etāni dvāsaṭṭhi diṭṭhigatāni. Ajjhattikassa upādāya 『『asmī』』ti hoti, 『『itthasmī』』ti, 『『evasmī』』ti, 『『aññathāsmī』』ti, 『『bhavissa』』nti, 『『itthaṃ bhavissa』』nti, 『『evaṃ bhavissa』』nti, 『『aññathā bhavissa』』nti, 『『asasmī』』ti, 『『sātasmī』』ti, 『『siya』』nti, 『『itthaṃ siya』』nti, 『『evaṃ siya』』nti, 『『aññathā siya』』nti, 『『apāhaṃ siya』』nti, 『『apāhaṃ itthaṃ siya』』nti, 『『apāhaṃ evaṃ siya』』nti, 『『apāhaṃ aññathā siya』』nti hotīti aṭṭhārasa, bāhirassupādāya 『『iminā asmī』』ti hoti, 『『iminā itthasmī』』ti, 『『iminā evasmī』』ti, 『『iminā aññathāsmī』』tiādikā (vibha. 975-976) vuttanayā aṭṭhārasāti chattiṃsa, atītā chattiṃsa, anāgatā chattiṃsa, paccuppannā chattiṃsāti aṭṭhasatataṇhāvicaritāni.

Pabheda-saddo paccekaṃ sambandhitabbo. Tatthāyaṃ yojanā – lobhappabhedā dosappabhedā yāva aṭṭhasatataṇhāvicaritappabhedāti. Sabbāni sattānaṃ darathapariḷāhakarāni kilesānaṃ anekāni satasahassāni abhañjīti yojanā. Ārammaṇādivibhāgato hi pavattiākāravibhāgato ca anantappabhedā kilesāti. Saṅkhepatoti ettha samucchedappahānavasena sabbaso appavattikaraṇena kilesamāraṃ, samudayappahānapariññāvasena khandhamāraṃ, sahāyavekallakaraṇavasena sabbathā appavattikaraṇena abhisaṅkhāramāraṃ, balavidhamanavisayātikkamanavasena devaputtamaccumārañca abhañji bhagge akāsi. Parissayānanti upaddavānaṃ. Sampati, āyatiñca sattānaṃ anatthāvahattā māraṇaṭṭhena vibādhanaṭṭhena kilesāva māroti kilesamāro. Vadhakaṭṭhena khandhāva māroti khandhamāro. Tathā hi vuttaṃ 『『vadhakaṃ rūpaṃ 『vadhakaṃ rūpa』nti yathābhūtaṃ nappajānātī』』tiādi (saṃ. ni.

我來幫您翻譯這段巴利文： 這等九種以愛為根。四常見論、四一分常見論、四邊無邊論、四不死矯亂論、二無因生論、十六有想論、八無想論、八非想非非想論、七斷滅論、五現法涅槃論,此等六十二見趣。 取內"我是"、"如是我是"、"如此我是"、"異我是"、"我將有"、"如是我將有"、"如此我將有"、"異我將有"、"我存在"、"我樂"、"應是"、"如是應是"、"如此應是"、"異應是"、"我應不有"、"我應如是不有"、"我應如此不有"、"我應異不有"為十八,取外"以此我是"、"以此如是我是"、"以此如此我是"、"以此異我是"等所說十八,為三十六,過去三十六,未來三十六,現在三十六為一百零八愛行。 "差別"字應各別結合。此中此連結 - 貪差別、嗔差別乃至一百零八愛行差別。破有情一切熱惱作煩惱諸百千種為連結。因所緣等分別及轉起相分別故煩惱無邊差別。"略說"此中以斷除斷故遍作不轉起故破煩惱魔,以集斷遍知故破蘊魔,以作無助伴故遍作不轉起故破行魔,以破力超越境故破天子死魔。"諸險"即諸難。以現在及未來能致有情無益故,以殺害義以逼惱義煩惱即魔為煩惱魔。以殺害義蘊即魔為蘊魔。如是說"殺害色不如實知'殺害色'"等。;

3.85). Jātijarādimahābyasananibbattanena abhisaṅkhārova māroti abhisaṅkhāramāro. Saṃkilesanimittaṃ hutvā guṇamāraṇaṭṭhena devaputtova māroti devaputtamāro. Sattānaṃ jīvitassa, jīvitaparikkhārānañca jānikaraṇena mahābādharūpattā maccu eva māroti maccumāro.

Satapuññalakkhaṇadharassāti anekasatapuññanibbattamahāpurisalakkhaṇavahato rūpakāyasampatti dīpitā hoti, itarāsaṃ phalasampadānaṃ mūlabhāvato, adhiṭṭhānabhāvato ca. Dhammakāyasampatti dīpitā hoti, pahānasampadāpubbakattā ñāṇasampadādīnaṃ. Bhāgyavatāya lokiyānaṃ bahumatabhāvo. Bhaggadosatāya parikkhakānaṃ bahumatabhāvoti yojanā. Evaṃ ito paresupi yathāsaṅkhyaṃ yojetabbaṃ. Puññavantaṃ hi gahaṭṭhā khattiyādayo abhigacchanti, pahīnadosaṃ pabbajitatāpasaparibbājakādayo 『『dosavinayāya dhammaṃ desetī』』ti. Abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakārasabbhāvato. Rūpakāyaṃ tassa pasādacakkhunā, dhammakāyaṃ paññācakkhunā disvā dukkhadvayassa paṭippassambhanato upagatānañca tesaṃ āmisadānadhammadānehi upakāritā, 『『pubbe āmisadānadhammadānehi mayā ayaṃ lokaggabhāvo adhigato, tasmā tumhehipi evameva paṭipajjitabba』』nti evaṃ sammāpaṭipattiyaṃ niyojanena abhigatānaṃ lokiyalokuttarasukhehi saṃyojanasamatthatā ca dīpitā hoti.

Sakacitte issariyaṃ attano cittassa vasībhāvāpādanaṃ, yena paṭikkūlādīsu appaṭikkūlasaññitādivihārasiddhi, adhiṭṭhāniddhiādiko iddhividhopi cittissariyameva cittabhāvanāya vasībhāvappattiyā ijjhanato. Aṇimālaghimādikanti ādi-saddena mahimā patti pākammaṃ īsitā vasitā yatthakāmāvasāyitāti ime chapi saṅgahitā. Tattha kāyassa aṇubhāvakaraṇaṃ aṇimā. Lahubhāvo laghimā ākāse padasā gamanādinā. Mahattaṃ mahimā kāyassa mahantatāpādanaṃ. Iṭṭhadesappatti patti. Adhiṭṭhānādivasena icchitanipphādanaṃ pākammaṃ. Sayaṃvasitā issarabhāvo īsitā. Iddhividhe vasībhāvo vasitā. Ākāsena vā gacchato, aññaṃ vā kiñci karoto yattha katthaci vosānappatti yatthakāmāvasāyitā. 『『Kumārakarūpādidassana』』ntipi vadanti. Evamidaṃ aṭṭhavidhaṃ lokiyasammataṃ issariyaṃ. Taṃ pana bhagavato iddhividhantogadhaṃ, anaññasādhāraṇañcāti āha 『『sabbākāraparipūraṃ atthī』』ti.

Kesañci padesavutti, ayathābhūtaguṇasannissayattā aparisuddho ca yaso hoti, na evaṃ tathāgatassāti dassetuṃ 『『lokattayabyāpako』』tiādi vuttaṃ. Tattha idha adhigatasatthuguṇānaṃ āruppe uppannānaṃ 『『itipi so bhagavā』』tiādinā bhagavato guṇe anussarantānaṃ yaso pākaṭo hotīti āha 『『lokattayabyāpako』』ti. Yathābhuccaguṇādhigatattā eva ativiya parisuddho. Anavasesalakkhaṇānubyañjanādisampattiyā sabbākāraparipūrā. Sabbaṅgapaccaṅgasirī sabbesaṃ aṅgapaccaṅgānaṃ sobhā. 『『Tiṇṇo tāreyya』』ntiādinā yaṃ yaṃ etena lokanāthena icchitaṃ manovacīpaṇidhānavasena, patthitaṃ kāyapaṇidhānavasena. Tathevāti paṇidhānānurūpameva. Vīriyapāramibhāvappatto, ariyamaggapariyāpanno ca sammāvāyāmasaṅkhāto payatto.

我來幫您翻譯這段巴利文： 以生老等大苦生故行即魔為行魔。以成染污因故以殺功德義天子即魔為天子魔。以令有情命及命資具損失故以大障礙性死即魔為死魔。 "具百福相"即持無數百福所生大士相,顯示色身圓滿,因為其他諸果圓滿的根本及所依。顯示法身圓滿,因斷圓滿為智圓滿等前行。具福故為世間人尊重。破嗔故為觀察者尊重為連結。如是此後亦應如數連結。因具福故居士剎帝利等親近,因斷嗔故出家苦行外道等親近說"為斷嗔故說法"。于親近彼等身心苦除能力,因有佈施法施利益。以凈眼見彼色身,以慧眼見法身,因息滅二苦故親近彼等以佈施法施利益,因"我昔以佈施法施得此世間最上性,故汝等亦應如是行"如是令趣正行故顯示能以世出世樂結合親近者。 自心自在即令自心得自在,由此成就於違逆等起不違逆想等住,神變等神通亦為心自在因由心修習得自在而成就。"微小輕等"以等字攝取廣大、至、成就、主宰、自在、隨欲住此六。其中令身成微小為微小。輕性為輕性以足行空等。廣大為廣大令身成廣大。達所欲處為至。以決意等令所欲成就為成就。自在性主宰性為主宰。神變自在為自在。行空或作其他隨處成滿為隨欲住。亦說"見童子色等"。如是此八種為世間認可自在。然彼屬世尊神變,不共他,故說"一切相圓滿具足"。 某些區域性轉起,依非如實功德故不清凈亦有名稱,如來不如是,故說"遍三界"等。其中此得師功德生無色界者以"如是彼世尊"等隨念世尊功德時名稱明顯故說"遍三界"。因得如實功德故極清凈。因無餘相好等圓滿故一切相圓滿。一切肢分光輝即一切肢分美好。以"已渡能令渡"等此世間怙主以意語發願所欲,以身發願所愿。"如是"即如發願。精進波羅蜜已至,及屬聖道正精進稱為精勤。

Bhedehīti sabbattikadukapadasaṃhitehi pabhedehi. Paṭiccasamuppādādīhīti ādi-saddena na kevalaṃ vibhaṅgapāḷiyaṃ āgatā satipaṭṭhānādayova saṅgahitā, atha kho saṅgahādayo, samayavimuttādayo, ṭhapanādayo , tikapaṭṭhānādayo ca saṅgahitāti veditabbaṃ. Dukkhasaccassa pīḷanaṭṭho taṃsamaṅgino sattassa hiṃsanaṃ avipphārikatākaraṇaṃ. Saṅkhataṭṭho sameccasambhūyapaccayehi katabhāvo. Santāpaṭṭho dukkhadukkhatādīhi santappanaṃ paridahanaṃ. Vipariṇāmaṭṭho jarāya, maraṇena cāti dvidhā vipariṇāmetabbatā. Samudayassa āyūhanaṭṭho dukkhassa nibbattanavasena sampiṇḍanaṃ. Nidānaṭṭho 『『idaṃ taṃ dukkha』』nti nidadantassa viya samuṭṭhāpanaṃ. Saṃyogaṭṭho saṃsāradukkhena saṃyojanaṃ. Palibodhaṭṭho maggādhigamassa nivāraṇaṃ. Nirodhassa nissaraṇaṭṭho sabbūpadhīnaṃ paṭinissaggasabhāvattā tato vinissaṭatā, tannissaraṇanimittatā vā. Vivekaṭṭho sabbasaṅkhāravisaṃyuttatā. Asaṅkhataṭṭho kenacipi paccayena anabhisaṅkhatatā. Amataṭṭho niccasabhāvattā maraṇābhāvo, sattānaṃ maraṇābhāvahetutā vā. Maggassa niyyānaṭṭho vaṭṭadukkhato niggamanaṭṭho. Hetuattho nibbānassa sampāpakabhāvo. Dassanaṭṭho accantasukhumassa nibbānassa sacchikaraṇaṃ. Ādhipateyyaṭṭho catusaccadassane sampayuttānaṃ ādhipaccakaraṇaṃ, ārammaṇādhipatibhāvo vā visesato maggādhipativacanato. Satipi hi jhānādīnaṃ ārammaṇādhipatibhāve 『『jhānādhipatino dhammā』』ti evamādiṃ avatvā 『『maggādhipatino dhammā』』 icceva vuttaṃ, tasmā viññāyati 『『atthi maggassa ārammaṇādhipatibhāve viseso』』ti. Ete ca pīḷanādayo soḷasākārā nāma. Kasmā panettha aññesu rogagaṇṭhādiākāresu vijjamānesu eteva pariggayhantīti? Salakkhaṇato ca saccantaradassanato ca āvibhāvato. Svāyamattho parato saccakathāyameva āvi bhavissati.

Dibbavihāro kasiṇādiārammaṇāni rūpāvacarajjhānāni. Mettādijjhānāni brahmavihāro. Phalasamāpatti ariyavihāro. Kāmehi vivekaṭṭhakāyatāvasena ekībhāvo kāyaviveko. Paṭhamajjhānādinā nīvaraṇādīhi vivittacittatā cittaviveko. Upadhiviveko nibbānaṃ. Aññeti lokiyābhiññādike.

Kilesābhisaṅkhāravasena bhavesu paribbhamanaṃ, so ca taṇhāppadhānoti vuttaṃ 『『taṇhāsaṅkhātaṃ gamana』』nti. Vantanti ariyamaggamukhena uggiritaṃ puna apaccāvamanavasena chaḍḍitaṃ. Bhagavāti vuccati niruttinayenāti dassento āha 『『yathā…pe… mekhalā』』ti.

Aparo nayo – bhāgavāti bhagavā, bhatavāti bhagavā, bhāge vanīti bhagavā, bhage vanīti bhagavā, bhattavāti bhagavā, bhage vamīti bhagavā. Bhāge vamīti bhagavā.

Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

Bhage vami tathā bhāge, vamīti bhagavā jino.

我來幫您翻譯這段巴利文： "以差別"即以一切三法二法詞合之差別。"緣起等"以等字應知不僅攝取念處等現於分別論文,而且攝取攝等、時解脫等、施設等、三法發趣等。苦諦壓迫義為令具彼有情損害作不舒展。行作義為和合生起因所作性。熱惱義為苦苦等熱惱燒烤。變異義為以老、以死二種應變異性。集諦積集義為以生苦方式積聚。因緣義為如示"此是彼苦"而生起。繫縛義為與輪迴苦繫縛。障礙義為遮礙道證。滅諦出離義因一切依舍性故從彼出離,或為彼出離因。遠離義為與一切行不相應。無為義為不為任何因所造作。不死義因常性故無死,或為有情無死因。道諦出義為從輪迴苦出義。因義為令達涅槃性。見義為現證極微細涅槃。增上義為於四諦見中對相應作增上,或特別由說道增上故為所緣增上。雖禪等有所緣增上性,不說"禪增上法"等而只說"道增上法",由此了知"道有所緣增上殊勝"。此等壓迫等十六行相。何故此中有其他病結等行相而唯取此等?由自相及見其他諦及顯現故。此義後於諦說中當顯。 天住為遍處等所緣色界禪。慈等禪為梵住。果定為聖住。依離欲成獨處性為身遠離。由初禪等與蓋等離心性為心遠離。依離為涅槃。"其他"即世間神通等。 以煩惱行而輪迴諸有,彼以愛為主故說"所謂愛行"。"吐"即由聖道門嘔出以不復還方式捨棄。說"世尊"依語源理而顯示說"如...乃至...腰帶"。 另一理 - 具分為世尊,持為世尊,分勝為世尊,分最勝為世尊,有持為世尊,分吐為世尊。分吐為世尊。 具分、持、于分、 于分勝持者、 分吐如是于分、 吐故勝者世尊。

Tattha kathaṃ bhāgavāti bhagavā? Ye te sīlādayo dhammakkhandhā guṇakoṭṭhāsā, te anaññasādhāraṇā niratisayā tathāgatassa atthi upalabbhanti. Tathā hissa sīlaṃ samādhi paññā vimutti vimuttiñāṇadassanaṃ, hirī ottappaṃ, saddhā vīriyaṃ, sati sampajaññaṃ, sīlavisuddhi diṭṭhivisuddhi, samatho vipassanā, tīṇi kusalamūlāni, tīṇi sucaritāni, tayo sammāvitakkā, tisso anavajjasaññā, tisso dhātuyo, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, cattāro ariyamaggā, cattāri ariyaphalāni, catasso paṭisambhidā, catuyoniparicchedakañāṇāni, cattāro ariyavaṃsā, cattāri vesārajjañāṇāni, pañca padhāniyaṅgāni, pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi, pañcindriyāni, pañca balāni, pañca nissāraṇīyā dhātuyo, pañca vimuttāyatanañāṇāni, pañca vimuttiparipācanīyā saññā, cha anussatiṭṭhānāni, cha gāravā, cha nissāraṇīyā dhātuyo, cha satatavihārā, cha anuttariyāni, cha nibbedhabhāgiyā saññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihāniyā dhammā, satta ariyadhammā, satta ariyadhanāni, satta bojjhaṅgā, satta sappurisadhammā, satta nijjaravatthūni, satta saññā, sattadakkhiṇeyyapuggaladesanā, sattaviññāṇaṭṭhitidesanā, sattakhīṇāsavabaladesanā, aṭṭhapaññāpaṭilābhahetudesanā, aṭṭha sammattāni, aṭṭhalokadhammātikkamā, aṭṭha ārambhavatthūni, aṭṭhaakkhaṇadesanā, aṭṭha mahāpurisavitakkā, aṭṭhaabhibhāyatanadesanā, aṭṭha vimokkhā, nava yonisomanasikāramūlakā dhammā, nava pārisuddhipadhāniyaṅgāni, navasattāvāsadesanā, nava āghātapaṭivinayā, nava saññā, nava nānattā, nava anupubbavihārā, dasa nāthakāraṇā dhammā, dasa kasiṇāyatanāni, dasa kusalakammapathā, dasa sammattāni, dasa ariyavāsā, dasa asekkhadhammā, dasa tathāgatabalāni, ekādasa mettānisaṃsā, dvādasa dhammacakkākārā, terasa dhutaguṇā, cuddasa buddhañāṇāni, pañcadasa vimuttiparipācanīyā dhammā, soḷasavidhā ānāpānassati, soḷasa aparantapanīyā dhammā, aṭṭhārasa buddhadhammā, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni , paññāsa udayabbayañāṇāni, paropaññāsa kusaladhammā, sattasattatiñāṇavatthūni, catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇaṃ, anantanayasamantapaṭṭhānapavicayapaccavekkhaṇadesanāñāṇāni, tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti evamādayo anantāparimāṇabhedā anaññasādhāraṇā niratisayā guṇabhāgā guṇakoṭṭhāsā saṃvijjanti upalabbhanti. Tasmā yathāvuttavibhāgā guṇabhāgā assa atthīti bhāgavāti vattabbe ā-kārassa rassattaṃ katvā 『『bhagavā』』ti vutto. Evaṃ tāva bhāgavāti bhagavā.

Yasmā sīlādayo sabbe, guṇabhāgā asesato;

Vijjanti sugate tasmā, 『『bhagavā』』ti pavuccati.

我來幫您翻譯這段巴利文： 其中雲何"具分為世尊"?彼等戒等法蘊功德分,彼無他共、無上、如來具有獲得。如是彼戒、定、慧、解脫、解脫知見、慚、愧、信、進、念、正知、戒清凈、見清凈、止、觀、三善根、三善行、三正思惟、三無過想、三界、四念處、四正勤、四神足、四聖道、四聖果、四無礙解、四胎生邊際智、四聖傳統、四無畏智、五精進支、五支正定、五智正定、五根、五力、五出離界、五解脫處智、五解脫成熟想、六隨念處、六恭敬、六出離界、六常住、六無上、六順抉擇想、六神通、六不共智、七不退法、七聖法、七聖財、七覺支、七善士法、七損害事、七想、七應供人說、七識住說、七漏盡力說、八慧得因說、八正性、八世法超越、八精進事、八非時說、八大人覺、八勝處說、八解脫、九如理作意根本法、九清凈精進支、九有情居說、九嗔恨調伏、九想、九差別、九次第住、十依處法、十遍處、十善業道、十正性、十聖住、十無學法、十如來力、十一慈功德、十二法輪行相、十三頭陀功德、十四佛智、十五解脫成熟法、十六入出息念、十六無惱法、十八佛法、十九省察智、四十四智事、五十生滅智、五十多善法、七十七智事、二十四俱胝百千定行大金剛智、無量理趣遍發趣簡擇省察說智,如是無量世界無量有情意樂等分別智等如是等無量無邊差別無他共無上功德分功德聚存在獲得。故如所說差別功德分彼有故說"具分"時作短音聲說"世尊"。如是首先"具分為世尊"。 因戒等一切, 功德分無餘; 存於善逝故, 故說為"世尊"。

Kathaṃ bhatavāti bhagavā? Ye te sabbalokahitāya ussukkamāpannehi manussattādike aṭṭha dhamme samodhānetvā sammāsambodhiyā katamahābhinīhārehi mahābodhisattehi paripūretabbā dānapāramī, sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramīti dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo, dānādīni cattāri saṅgahavatthūni, saccādīni cattāri adhiṭṭhānāni, attapariccāgo, nayana, dhana, rajja, puttadārapariccāgoti pañca mahāpariccāgā, pubbayogo, pubbacariyā, dhammakkhānaṃ, ñātatthacariyā, lokatthacariyā, buddhatthacariyāti evamādayo, saṅkhepato vā sabbe puññasambhārañāṇasambhārabuddhakārakadhammā, te mahābhinīhārato paṭṭhāya kappānaṃ satasahassādhikāni cattāri asaṅkhyeyāni yathā hānabhāgiyā, saṃkilesabhāgiyā, ṭhitibhāgiyā vā na honti, atha kho uttaruttari visesabhāgiyāva honti, evaṃ sakkaccaṃ nirantaraṃ anavasesato bhatā sambhatā assa atthīti bhatavāti vattabbe 『『bhagavā』』ti vutto niruttinayena ta-kārassa ga-kāraṃ katvā. Atha vā bhatavāti teyeva yathāvutte buddhakārakadhamme vuttanayena bhari sambhari, paripūresīti attho. Evampi bhatavāti bhagavā.

Sammāsambodhiyā sabbe, dānapāramiādike;

Sambhāre bhatavā nātho, tasmāpi bhagavā mato.

Kathaṃ bhāge vanīti bhagavā? Ye te catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakasamāpattibhāgā, te anavasesato lokahitatthaṃ, attano ca diṭṭhadhammasukhavihāratthaṃ niccakappaṃ niccakappaṃ vani bhaji sevi bahulamakāsīti bhāge vanīti bhagavā. Atha vā abhiññeyyadhammesu, kusalādīsu, khandhādīsu ca ye te pariññeyyādivasena saṅkhepato vā catubbidhā abhisamayabhāgā, vitthārato pana 『『cakkhuṃ pariññeyyaṃ…pe… jarāmaraṇaṃ pariññeyya』』ntiādinā anekapariññeyyabhāgā, 『『cakkhussa samudayo pahātabbo…pe… jarāmaraṇassa samudayo pahātabbo』』tiādinā pahātabbabhāgā, 『『cakkhussa nirodho…pe… jarāmaraṇassa nirodho sacchikātabbo』』tiādinā (paṭi. ma.

我來幫您翻譯這段巴利文： 云何"持為世尊"？彼等為一切世間利益而精進,集人性等八法而作正等正覺大誓願諸大菩薩應圓滿佈施波羅蜜、戒、出離、慧、精進、忍、實、決意、慈、舍波羅蜜等十波羅蜜,十近波羅蜜,十最上波羅蜜為三十波羅蜜,佈施等四攝事,諦等四決意,舍自身、眼、財、國、子妻舍等五大舍,前行、前行事、說法、親屬利行、世間利行、佛利行等,或略說一切福資糧智資糧佛所作法,彼從大誓願以來四阿僧祗劫加十萬劫如不成衰分、染污分、住分,而唯成勝上分,如是恭敬無間無餘持、具持彼有故說"持"時以語源理作"世尊"變 ta 音為 ga 音。或"持"即如所說佛所作法如說方式持、具持,意為圓滿。如是亦"持為世尊"。 為正等正覺, 一切佈施等, 資糧持怙主, 故亦名世尊。 云何"分勝為世尊"？彼等二十四俱胝百千數每日所用定分,彼無餘為世間利益及自見法樂住常時常時勝、親近、修習、多作故"分勝為世尊"。或於應知法、善等、蘊等中彼等遍知等略說四種現觀分,廣說則"眼應遍知...乃至...老死應遍知"等無數遍知分,"眼之集應斷...乃至...老死之集應斷"等應斷分,"眼之滅...乃至...老死之滅應證"等。

1.21) sacchikātabbabhāgā, 『『cakkhussa nirodhagāminī paṭipadā』』tiādinā, 『『cattāro satipaṭṭhānā』』tiādinā ca anekabhedā bhāvetabbabhāgā ca dhammā, te sabbe vani bhaji yathārahaṃ gocarabhāvanāsevanānaṃ vasena sevi. Evampi bhāge vanīti bhagavā. Atha vā ye ime sīlādayo dhammakkhandhā sāvakehi sādhāraṇā guṇakoṭṭhāsā guṇabhāgā, 『『kinti nu kho te veneyyasantānesu patiṭṭhapeyya』』nti mahākaruṇāya vani abhipatthayi, sā cassa abhipatthanā yathādhippetaphalāvahā ahosi. Evampi bhāge vanīti bhagavā.

Yasmā ñeyyasamāpatti-guṇabhāge tathāgato;

Bhaji patthayi sattānaṃ, hitāya bhagavā tato.

Kathaṃ bhage vanīti bhagavā? Samāsato tāva katapuññehi payogasampannehi yathāvibhavaṃ bhajīyantīti bhagā, lokiyalokuttarasampattiyo. Tattha lokiye tāva tathāgato sambodhito pubbe bodhisattabhūto paramukkaṃsagate vani bhaji sevi, yattha patiṭṭhāya niravasesato buddhakārakadhamme samannānento buddhadhamme paripācesi. Buddhabhūto pana te niravajjasukhūpasaṃhite anaññasādhāraṇe lokuttarepi vani bhaji sevi. Vitthārato pana padesarajjaissariyacakkavattisampattidevarajjasampattiādivasena, jhānavimokkhasamādhisamāpattiñāṇadassanamaggabhāvanāphalasacchikiriyādiuttarimanussadhammavasena ca anekavihite anaññasādhāraṇe bhage vani bhaji sevi. Evampi bhage vanīti bhagavā.

Yā tā sampattiyo loke, yā ca lokuttarā puthū;

Sabbā tā bhaji sambuddho, tasmāpi bhagavā mato.

Kathaṃ bhattavāti bhagavā? Bhattā daḷhabhattikā assa bahū atthīti bhattavā. Tathāgato hi mahākaruṇāsabbaññutaññāṇādiaparimitanirupamappabhāvaguṇavisesasamaṅgi bhāvato sabbasattuttamo sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhādianaññasādhāraṇaguṇavisesapaṭimaṇḍitarūpakāyatāya yathābhuccaguṇādhigatena 『『itipi so bhagavā』』tiādinayappavattena lokattayabyāpināsuvipulena, suvisuddhena ca thutighosena samannāgatattā, ukkaṃsapāramippattāsu appicchatāsantuṭṭhiādīsu supatiṭṭhitabhāvato, dasabalacatuvesārajjādiniratisayaguṇavisesasamaṅgibhāvato ca 『『rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasanno』』ti evaṃ catuppamāṇike lokasannivāse sabbathāpi pasādāvahabhāvena samantapāsādikattā aparimāṇānaṃ sattānaṃ sadevamanussānaṃ ādarabahumānagāravāyatanatāya paramapemasambhattiṭṭhānaṃ. Ye tassa ovāde patiṭṭhitā aveccappasādena samannāgatā honti, kenaci asaṃhāriyā tesaṃ sambhatti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vāti. Tathā hi te attano jīvitapariccāgepi tattha pasādaṃ na pariccajanti, tassa vā āṇaṃ daḷhabhattibhāvato. Tenevāha –

『『Yo ve kataññū katavedi dhīro,

Kalyāṇamitto daḷhabhatti ca hotī』』ti. (jā. 2.

我來幫您翻譯這段巴利文： 應證分,"眼之滅道"等,"四念處"等無數種應修分等法,彼一切勝、親近依所行境修習親近等而修習。如是亦"分勝為世尊"。或此等戒等法蘊與聲聞共功德聚功德分,"云何令彼等住于所化相續"以大悲勝、希求,彼希求如所欲得果。如是亦"分勝為世尊"。 因如來於所知、 定、功德分中勝、 為有情利益、 希求故名世尊。 云何"分最勝為世尊"?略說先作福具足加行如財分為勝,世間出世間成就。其中世間如來菩薩時于達最上勝、親近,住彼而具足一切佛所作法而成熟佛法。成佛後於無過樂相應無他共出世間亦勝、親近。廣說則依地方王權自在、轉輪王成就、天王成就等,及禪、解脫、定、等至、智見、道修、果證等上人法諸無他共勝而勝、親近。如是亦"分最勝為世尊"。 如世間諸成就, 及廣出世間成就, 正覺皆勝彼, 故亦名世尊。 云何"有持為世尊"?彼有眾多堅固信持故有持。如來具大悲、一切智智等無量無比殊勝功德故為一切有情最上,以無餘除一切無益為先作無餘利樂精勤無上加行成就故,為人天眾永作利益故,具三十二大士相八十隨好一尋光等無他共功德特相莊嚴色身故,以如實得功德轉起"如是彼世尊"等遍三界廣大清凈讚歎聲俱故,住于達最上波羅蜜少欲知足等故,具十力四無畏等無上功德特殊故,于"色量色凈信、聲量聲凈信、粗量粗凈信、法量法凈信"如是四量世間聚為一切生凈故遍可愛樂故,為無量人天眾恭敬尊重尊崇處故為最勝愛堅固處。彼等住于其教以不動信俱不為任何沙門、婆羅門、天、魔、梵所壞堅固。如是彼等舍自命亦不捨彼信,或因對彼教堅固信故。故說： "彼知恩報恩智者, 善友而成堅固信"。;

17.78);

『『Seyyathāpi , bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati, evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī』』ti (udā. 45; cūḷava. 385) ca.

Evaṃ bhattavāti bhagavā niruttinayena ekassa ta-kārassa lopaṃ katvā itarassa ga-kāraṃ katvā.

Guṇātisayayuttassa , yasmā lokahitesino;

Sambhattā bahavo satthu, bhagavā tena vuccati.

Kathaṃ bhage vamīti bhagavā? Yasmā tathāgato bodhisattabhūtopi purimāsu jātīsu pāramiyo pūrento bhagasaṅkhātaṃ siriṃ, issariyaṃ, yasañca vami uggiri kheḷapiṇḍaṃ viya anapekkho chaḍḍayi. Tathā hissa somanassakumārakāle (jā. 1.15.211 ādayo) hatthipālakumārakāle (jā. 1.15.337 ādayo) ayogharapaṇḍitakāle (jā. 1.15.363 ādayo) mūgapakkhapaṇḍitakāle (jā. 2.22.1 ādayo) cūḷasutasomakāleti (jā. 2.17.195 ādayo) evamādīsu nekkhammapāramipūraṇavasena devarajjasadisāya rajjasiriyā pariccattaattabhāvānaṃ parimāṇaṃ natthi. Carimattabhāvepi hatthagataṃ cakkavattisiriṃ devalokādhipaccasadisaṃ catudīpissariyaṃ, cakkavattisampattisannissayaṃ sattaratanasamujjalaṃ yasañca tiṇāyapi amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho, tasmā ime siriādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā, sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayā sobhā kappaṭṭhiyabhāvato. Tepi bhagavā vami tannivāsasattāvāsasamatikkamanato tappaṭibaddhachandarāgappahānena pajahīti. Evampi bhage vamīti bhagavā.

Cakkavattisiriṃ yasmā, yasaṃ issariyaṃ sukhaṃ;

Pahāsi lokacittañca, sugato bhagavā tato.

Kathaṃ bhāge vamīti bhagavā? Bhāgā nāma sabhāvadhammakoṭṭhāsā, te khandhāyatanadhātādivasena, tatthāpi rūpavedanādivasena, atītādivasena ca anekavidhā, te ca bhagavā 『『sabbaṃ papañcaṃ, sabbaṃ yogaṃ, sabbaṃ ganthaṃ, sabbaṃ saṃyojanaṃ samucchinditvā amataṃ dhātuṃ samadhigacchanto vami uggiri anapekkho chaḍḍayi na paccāvami. Tathā hesa sabbatthakameva pathaviṃ āpaṃ tejaṃ vāyaṃ, cakkhuṃ sotaṃ ghānaṃ jivhaṃ kāyaṃ manaṃ, rūpe sadde gandhe rase phoṭṭhabbe dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ, cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, cakkhusamphassajaṃ saññaṃ…pe… manosamphassajaṃ saññaṃ, cakkhusamphassajaṃ cetanaṃ…pe… manosamphassajaṃ cetanaṃ, rūpataṇhaṃ …pe… dhammataṇhaṃ, rūpavitakkaṃ…pe… dhammavitakkaṃ, rūpavicāraṃ…pe… dhammavicāra』』ntiādinā anupadadhammavibhāgavasenapi sabbeva dhammakoṭṭhāse anavasesato vami uggiri anapekkhapariccāgena chaḍḍayi. Vuttaṃ hetaṃ –

『『Yaṃ taṃ, ānanda, cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, taṃ tathāgato puna paccāvamissatīti netaṃ ṭhānaṃ vijjatī』』ti (dī. ni. 2.183).

Evampi bhāge vamīti bhagavā. Atha vā bhāge vamīti sabbepi kusalākusale sāvajjānavajje hīnapaṇīte kaṇhasukkasappaṭibhāge dhamme ariyamaggañāṇamukhena vami uggiri anapekkho pariccaji pajahi, paresañca tathattāya dhammaṃ desesi. Vuttampi cetaṃ –

『『Dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā (ma. ni.

我來幫您翻譯這段巴利文： "諸比丘,如大海恒法不超越岸,如是諸比丘,我為聲聞所制學處,我聲聞雖為命緣亦不超越。" 如是"有持為世尊"依語源理略一 ta 音變另一為 ga 音。 具殊勝功德, 以求世間利, 眾多敬信師, 故說為世尊。 云何"分吐為世尊"?因如來菩薩時亦於前生圓滿諸波羅蜜時,吐名為勝之吉祥、自在、名稱,如吐痰塊無顧戀捨棄。如是彼于須摩那童子時、象護童子時、鐵屋賢者時、啞默賢者時、小善生時等如是等無量次因圓滿出離波羅蜜舍如天王般王吉祥之身。最後身亦對已得如天界主權四洲自在之轉輪王吉祥,依轉輪王成就七寶莊嚴之名稱不作草想無顧戀舍已出家證正等正覺,故吐此等吉祥等分為世尊。或星宿名為星,與彼等同行轉起為分,依須彌、持雙、北俱盧、雪山等器世間特殊住立故為光輝住劫。彼等世尊亦吐因超越彼住有情住以斷彼繫著愛染故舍。如是亦"分吐為世尊"。 因舍轉輪吉祥、 名稱自在樂、 及世間心故、 善逝為世尊。 云何"于分吐為世尊"?分名自性法聚,彼等依蘊處界等,其中亦依色受等,過去等而種種,彼等世尊"斷一切戲論、一切軛、一切結、一切繫縛得甘露界時吐、嘔出、無顧戀捨棄不再取。如是彼于地水火風,眼耳鼻舌身意,色聲香味觸法,眼識...乃至...意識,眼觸...乃至...意觸,眼觸生受...乃至...意觸生受,眼觸生想...乃至...意觸生想,眼觸生思...乃至...意觸生思,色愛...乃至...法愛,色尋...乃至...法尋,色伺...乃至...法伺"如是依逐一法分別亦無餘吐、嘔出以無顧戀捨棄一切法聚。故說此： "阿難,已舍已吐已脫已斷已離,如來將再取之,此事不可能。" 如是亦"于分吐為世尊"。或"于分吐"即以聖道智門吐、嘔出、無顧戀捨棄、斷一切善不善、有過無過、劣勝、黑白相對諸法,亦為他如是說法。亦說此： "諸比丘,法尚應斷,何況非法。"

1.240). Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāyā』』tiādi (ma. ni. 1.240).

Evampi bhāge vamīti bhagavā.

Khandhāyatanadhātādi-dhammabhedā mahesinā;

Kaṇhā sukkā yato vantā, tatopi bhagavā mato.

Tena vuttaṃ –

『『Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

Bhage vami tathā bhāge, vamīti bhagavā jino』』ti.

Ettha ca yasmā saṅkhepato attahitasampattiparahitapaṭipattivasena duvidhā buddhaguṇā, tāsu attahitasampatti pahānasampadāñāṇasampadābhedato duvidhā, ānubhāvasampadādīnaṃ tadavinābhāvena tadantogadhattā. Parahitapaṭipatti payogāsayabhedato duvidhā. Tattha payogato lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammūpadeso, āsayato paṭiviruddhesupi niccaṃ hitesitā, ñāṇaparipākakālāgamanādiparahitapaṭipatti ca, āmisapaṭiggahaṇādināpi atthacariyā parahitapaṭipatti hotiyeva. Tasmā tesaṃ vibhāvanavasena pāḷiyaṃ 『『araha』』ntiādīnaṃ padānaṃ gahaṇaṃ veditabbaṃ.

Tattha 『『araha』』nti iminā padena pahānasampadāvasena bhagavato attahitasampatti vibhāvitā. 『『Sammāsambuddho, lokavidū』』ti ca imehi padehi ñāṇasampadāvasena. Nanu ca 『『lokavidū』』ti imināpi sammāsambuddhatā vibhāvīyatīti? Saccaṃ vibhāvīyati, atthi pana viseso, 『『sammāsambuddho』』ti iminā sabbaññutaññāṇānubhāvo vibhāvito, 『『lokavidū』』ti pana iminā āsayānusayañāṇādīnampi ānubhāvo vibhāvitoti. 『『Vijjācaraṇasampanno』』ti iminā sabbāpi bhagavato attahitasampatti vibhāvitā. 『『Sugato』』ti pana iminā samudāgamato paṭṭhāya bhagavato attahitasampatti, parahitapaṭipatti ca vibhāvitā. 『『Anuttaro purisadammasārathi satthā devamanussāna』』nti imehi padehi bhagavato parahitapaṭipatti vibhāvitā. 『『Buddho』』ti iminā bhagavato attahitasampatti, parahitapaṭipatti ca vibhāvitā. Evañca katvā 『『sammāsambuddho』』ti vatvā 『『buddho』』ti vacanaṃ samatthitaṃ hoti. Tenevāha 『『attanāpi bujjhi aññepi satte bodhesī』』tiādi. 『『Bhagavā』』ti ca imināpi samudāgamato paṭṭhāya bhagavato sabbā attahitasampatti, parahitapaṭipatti ca vibhāvitā.

Aparo nayo – hetuphalasattūpakāravasena saṅkhepato tividhā buddhaguṇā. Tattha 『『arahaṃ sammāsambuddho vijjācaraṇasampanno lokavidū』』ti imehi padehi phalasampattivasena buddhaguṇā vibhāvitā. 『『Anuttaro purisadammasārathi satthā devamanussāna』』nti imehi sattūpakāravasena buddhaguṇā pakāsitā. 『『Buddho』』ti iminā phalavasena, sattūpakāravasena ca buddhaguṇā vibhāvitā. 『『Sugato bhagavā』』ti pana imehi padehi hetuphalasattūpakāravasena buddhaguṇā vibhāvitāti veditabbaṃ.

我來幫您翻譯這段巴利文： "諸比丘,我為渡越義非執取義說筏喻法"等。 如是亦"于分吐為世尊"。 蘊處界等法差別, 由大仙吐黑白故, 由此亦名為世尊。 故說： "具分、持、于分、 于分勝有持、 分吐如是于分、 吐故勝者世尊。" 此中因略說依自利圓滿、利他行兩種佛功德,其中自利圓滿以斷圓滿、智圓滿差別為二,威力圓滿等因不離彼故攝入彼中。利他行以加行、意樂差別為二。其中依加行對利養恭敬等無顧慮心說令出一切苦之法,依意樂於怨敵亦常求利益,及等待智成熟時等利他行,以受資具等亦為利他行。故應知取經文"應供"等詞以顯示彼等。 其中以"應供"此詞依斷圓滿顯示世尊自利圓滿。以"正等正覺、世間解"此等詞依智圓滿。然"世間解"此亦顯示正等覺性?誠然顯示,然有差別,以"正等正覺"顯示一切智智威力,以"世間解"顯示意樂隨眠智等威力。以"明行足"此顯示世尊一切自利圓滿。以"善逝"此顯示世尊從積集起自利圓滿及利他行。以"無上士調御丈夫天人師"此等詞顯示世尊利他行。以"佛"此顯示世尊自利圓滿及利他行。如是作已說"正等正覺"后說"佛"成有意義。故說"自覺亦令他有情覺"等。以"世尊"此亦顯示世尊從積集起一切自利圓滿及利他行。 另一理 - 略說依因果利益有情三種佛功德。其中以"應供、正等正覺、明行足、世間解"此等詞依果圓滿顯示佛功德。以"無上士調御丈夫天人師"此等顯示依利益有情佛功德。以"佛"此顯示依果及利益有情佛功德。應知以"善逝、世尊"此等詞顯示依因果利益有情佛功德。

145.Tassāti buddhānussatikammaṭṭhānikassa yogino. Evanti 『『tatrāyaṃ nayo』』tiādinā vuttappakārena. Tasmiṃ samayeti buddhaguṇānussaraṇasamaye. Rāgapariyuṭṭhitanti rāgena pariyuṭṭhitaṃ, pariyuṭṭhānappattehi rāgehi sahitaṃ cittaṃ araññamiva corehi tena pariyuṭṭhitanti vuttaṃ, tassa pariyuṭṭhānaṭṭhānabhāvato, pariyuṭṭhitarāganti attho. Yaṃ vā rāgassa pariyuṭṭhānaṃ, taṃ taṃsahite citte upacaritanti daṭṭhabbaṃ. Etasmiṃ pakkhe rāgenāti rāgena hetunāti attho. Ujugatamevāti pageva kāyavaṅkādīnaṃ apanītattā, cittassa ca anujubhāvakarānaṃ māyādīnaṃ abhāvato, rāgādipariyuṭṭhānābhāvena vā onatiunnativirahato ujubhāvameva kataṃ. Atha vā ujugatamevāti kammaṭṭhānassa vīthiṃ otiṇṇatāya līnuddhaccavigamanato majjhimasamathanimittapaṭipattiyā ujubhāvameva gataṃ. Tathāgataṃ ārabbhāti tathāgataguṇe ārammaṇaṃ katvā.

Iccassāti iti assa. 『『So bhagavā itipi araha』』ntiādinā pubbe vuttappakārena buddhaguṇe anuvitakkayatoti sambandho. Evanti 『『neva tasmiṃ samaye』』tiādinā vuttanayena. Buddhaguṇapoṇāti buddhaguṇaninnā. 『『Vitakkavicārā pavattantī』』ti etena buddhaguṇasaṅkhātaṃ kammaṭṭhānaṃ vitakkāhataṃ, vitakkapariyāhataṃ, punappunaṃ anumajjanañca karotīti dasseti. Pīti uppajjatīti bhāvanāvasena upacārajjhānanipphādikā balavatī pīti uppajjati. Pītimanassa vuttappakārapītisahitacittassa. Kāyacittadarathāti kāyacittapassaddhīnaṃ paṭipakkhabhūtā sukhumāvatthā uddhaccasahagatā kilesā. Paṭippassambhantīti sannisīdanti. Anukkamena ekakkhaṇeti yadā buddhaguṇārammaṇā bhāvanā uparūpari visesaṃ āvahantī pavattati, tadā nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva honti, suvisadāni saddhādīni indriyāni honti, bhāvanāya paguṇatāya vitakkavicārā sātisayaṃ paṭukiccāva honti, balavatī pīti uppajjati, pītipadaṭṭhānā passaddhi savisesā jāyati, passaddhakāyassa samādhipadaṭṭhānaṃ sukhaṃ thirataraṃ hutvā pavattati, sukhena anubrūhitaṃ cittaṃ kammaṭṭhāne sammadeva samādhiyati. Evaṃ anukkamena pubbabhāge vitakkādayo uparūpari paṭupaṭutarabhāvena pavattitvā bhāvanāya majjhimasamathapaṭipattiyā indriyānañca ekarasabhāvena paṭutamāni hutvā ekakkhaṇe jhānaṅgāni uppajjanti. Yaṃ sandhāya vuttaṃ bhagavatā –

『『Yasmiṃ , mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti…pe… sukhino cittaṃ samādhiyatī』』ti (a. ni.

我來幫您翻譯這段巴利文： "彼"即修習佛隨念業處之瑜伽行者。"如是"即以"此中此理"等所說方式。"其時"即隨唸佛功德時。"貪遍住"即被貪遍住,與達遍住之貪俱心如森林被盜賊遍住,因彼為遍住處故,意為遍住貪。或貪之遍住,應見彼與彼俱心修習。在此分中"以貪"意為以貪為因。"唯成正直"即因先已除身曲等,及心不正直作者幻等之無,或因無貪等遍住故離曲昂成唯正直。或"唯成正直"即因業處入路故離沉掉以中正止相行成唯正直。"緣如來"即作如來功德為所緣。 "如是彼"即如是彼。以"彼世尊如是應供"等前說方式尋思佛功德為相系。"如是"即以"其時非"等所說理。"傾向佛功德"即趣向佛功德。以"尋伺轉起"此顯示名為佛功德業處被尋所擊,被尋所環擊,及作數數思慮。"喜生起"即依修習生近行禪強喜生起。"喜意者"即具所說喜之心。"身心熱惱"即身心輕安對治極微細伴隨掉舉煩惱。"止息"即平靜。"漸次一剎那"即當緣佛功德修習轉上上殊勝轉起時,蓋已遮蔽,煩惱已止息,信等根極明凈,因修習純熟尋伺作用更殊勝,強喜生起,以喜為足處輕安殊勝生起,輕安身以定為足處樂更堅固轉起,以樂長養心於業處正等持。如是漸次前分尋等轉上上銳利后以修習中正止行及根一味性成極銳利於一剎那生禪支。緣此世尊說： "大名,聖弟子隨念如來時,其時心非貪遍住...乃至...樂者心定。";

6.10).

Kasmā panettha jhānaṃ appanāpattaṃ na hotīti āha 『『buddhaguṇānaṃ pana gambhīratāyā』』tiādi. Gambhīre hi ārammaṇe gambhīre udake patitanāvā viya samathabhāvanā patiṭṭhaṃ na labhati, 『『gambhīratāyā』』ti ca iminā sabhāvadhammatāpi saṅgahitā. Sabhāvadhammo hi gambhīro na paññatti. Nanu ca tajjāpaññattivasena sabhāvadhammo gayhatīti? Saccaṃ gayhati pubbabhāge, bhāvanāya pana vaḍḍhamānāya paññattiṃ samatikkamitvā sabhāveyeva cittaṃ tiṭṭhati. Nanu ca sabhāvadhammepi katthaci appanā samijjhati dutiyāruppajjhānādīti? Saccaṃ samijjhati, tañca kho ekappakāre ārammaṇe, idaṃ pana nānappakāranti dassento 『『nānappakāraguṇānussaraṇādhimuttatāyā』』ti āha. Evampi yathā nānappakāresu kesādikoṭṭhāsesu manasikāraṃ pavattentassa ekasmiṃyeva koṭṭhāse appanāvasena bhāvanā avatiṭṭhati, evamidha kasmā na hotīti? Visamoyaṃ upaññāso. Tattha hi satipi koṭṭhāsabahubhāve ekappakāreneva bhāvanā vattati paṭikkūlākārasseva gahaṇato, idha pana nānappakārena guṇānaṃ nānappakārattā, na ayamekasmiṃyeva guṇe ṭhātuṃ sakkoti bhāvanābalena paccakkhato buddhaguṇesu upaṭṭhahantesu saddhāya balavabhāvato. Teneva hi 『『adhimuttatāyā』』ti vuttaṃ. Yadi upacārappattaṃ jhānaṃ hoti, kathaṃ buddhānussatīti vuttanti āha 『『tadeta』』ntiādi.

Sagāravo hoti sappatisso, satthu guṇasarīrassa paccakkhato upaṭṭhahanato. Tatoyeva saddhāvepullaṃ aveccappasādasadisaṃ saddhāmahattaṃ. Buddhaguṇānaṃ anussaraṇavasena bhāvanāya pavattattā sativepullaṃ. Tesaṃ paramagambhīratāya, nānappakāratāya ca paññāvepullaṃ. Tesaṃ uḷārapuññakkhettatāya puññavepullañca adhigacchati. Pītipāmojjabahulo hoti pītisambojjhaṅgaṭṭhānīyattā buddhānussatiyā. Bhayabheravasaho buddhaguṇārammaṇāya satiyā bhayabheravābhibhavanato. Tenāha bhagavā 『『anussaretha sambuddhaṃ, bhayaṃ tumhāka no siyā』』ti (saṃ. ni. 1.249 thokaṃ visadisaṃ). Dukkhādhivāsanasamattho buddhānussatiyā sarīradukkhassa padumapalāse udakassa viya vinivaṭṭanato . Saṃvāsasaññanti sahavāsasaññaṃ. Buddhabhūmiyaṃ cittaṃ namati buddhaguṇānaṃ mahantabhāvassa paccakkhato upaṭṭhānato. Buddhānussatibhāvanāya sabbadā buddhaguṇānaṃ citte viparivattanato vuttaṃ 『『sammukhā satthāraṃ passato viyā』』ti. Uttari appaṭivijjhantoti imāya bhāvanāya upari taṃ adhiṭṭhānaṃ katvā saccāni appaṭivijjhanto. Sugatiparāyaṇoti sugatisamparāyo.

Appamādanti appamajjanaṃ sakkaccaṃ anuyogaṃ. Kayirāthāti kareyya. Sumedhasoti sundarapañño . Evaṃ mahānubhāvāyāti vuttappakārena nīvaraṇavikkhambhanādisamatthena satthari sagāravabhāvādihetubhūtena mahatā sāmatthiyena samannāgatāya.

1. Dhammānussatikathāvaṇṇanā

我來幫您翻譯這段巴利文： 為何此中禪不達安止？說"因佛功德甚深"等。因於甚深所緣如船落於深水般止修習不得住立,"因甚深"此亦攝自性法。自性法甚深非概念。然依彼相概念取自性法?誠取於前分,但修習增時超越概念心住于自性。然于自性法某處成就安止如第二無色禪等?誠成就,然於一類所緣,此則種種,故說"因隨念種種功德勝解"。如是雖然于種種發毛等部分轉起作意者住立於一部分安止修習,為何此中不如是?此為不同比喻。彼中雖部分眾多唯一類轉修習因取可厭相,此中則種種因功德種種,此不能住於一功德因修習力現前佛功德故信力強。故說"因勝解"。若得近行禪,如何說為佛隨念?說"此"等。 有恭敬有恭順因師功德身現前故。因彼得信廣大如不動信之信大。因依隨唸佛功德轉修習故得念廣大。因彼等極甚深及種種故得慧廣大。因彼等殊勝福田故得福廣大。多喜悅因佛隨念為喜覺支處。能忍怖畏因緣佛功德念勝怖畏故。故世尊說:"隨念正覺者,汝等無怖畏。"能忍苦因佛隨念如蓮葉滾水般轉身苦。"共住想"即共住想。心傾佛地因佛功德大現前故。因佛隨念修習常轉佛功德於心故說"如對師前"。"不通達上"即依此修習上以彼為立足處不通達諸諦。"善趣趣"即善趣所趣。 "不放逸"即不放逸恭敬努力。"應作"即應作。"善慧"即善慧。"如是大威力"即具如所說能遮蓋等及為于師有恭敬等因之大威力。 2. 法隨念論釋;

146.Dhammānussatinti ettha padattho, sabhāvattho ca ādito vuttoyevāti taṃ anāmasitvā bhāvanāvidhānameva dassetuṃ 『『dhammānussatiṃ bhāvetukāmenāpī』』tiādi āraddhaṃ. Kasmā panettha buddhānussatiyaṃ viya 『『aveccappasādasamannāgatenā』』ti na vuttaṃ. Nanu etā paṭipāṭiyā cha anussatiyo ariyasāvakānaṃ vasena desanaṃ āruḷhāti? Saccametaṃ, evaṃ santepi 『『parisuddhasīlādiguṇānaṃ puthujjanānampi ijjhantī』』ti dassanatthaṃ 『『aveccappasādasamannāgatenā』』ti idha na vuttaṃ, ariyasāvakānaṃ pana sukhena ijjhantīti. Tathāpi pāḷiyaṃ āgatattā ca buddhānussatiniddese vuttanti daṭṭhabbaṃ, ayañca vicāro parato āgamissateva.

147.Pariyattidhammopīti pi-saddena lokuttaradhammaṃ sampiṇḍeti. Itaresūti sandiṭṭhikādipadesu. Lokuttaradhammovāti avadhāraṇaṃ nippariyāyena sandiṭṭhikādiatthaṃ sandhāya vuttaṃ, pariyāyato panete pariyattidhammepi sambhavanteva. Tathā hi pariyattidhammo bahussutena āgatāgamena paramena satinepakkena samannāgatena paññavatā ādikalyāṇatādivisesato sayaṃ daṭṭhabboti sandiṭṭhiko. Ācariyapayirupāsanāya vinā na labbhāti ce? Lokuttaradhammepi samāne kalyāṇamittasannissayeneva sijjhanato, tathā satthusandassanepi. 『『Sandiṭṭhiyā jayatī』』ti ayaṃ panattho titthiyanimmaddane nippariyāyatova labbhati , kilesajaye pariyāyato paramparāhetubhāvato. 『『Sandiṭṭhaṃ arahatī』』ti ayampi attho labbhateva, sabbaso saṃkilesadhammānaṃ pahānaṃ, vodānadhammānaṃ paribrūhanañca uddissa pavattattā. Ayañca attho 『『ye kho tvaṃ, gotami, dhamme jāneyyāsi, ime dhammā sarāgāya saṃvattanti no virāgāya, saññogāya saṃvattanti no visaññogāya, saupādānāya saṃvattanti no anupādānāya. Ekaṃsena, gotami, dhāreyyāsi 『neso dhammo, neso vinayo, netaṃ satthusāsana』』』nti (cūḷava. 406; a. ni. 8.53), 『『dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā』』ti (ma. ni. 1.240) ca evamādīhi suttapadehi vibhāvetabbo. Akālikādhigamupāyatāya akāliko. Vijjamānatāparisuddhatāhi ehipassavidhiṃ arahatīti ehipassiko. Tato eva vaṭṭadukkhanittharaṇatthikehi attano citte upanayanaṃ, cittassa vā tattha upanayanaṃ arahatīti opaneyyiko. Vimuttāyatanasīse ṭhatvā paricayena sammadeva atthavedaṃ, dhammavedañca labhantehi paccattaṃ veditabbo viññūhīti. Evaṃ sandiṭṭhikādipadesu pariyattidhammampi pakkhipitvā manasikāro yujjateva.

Sāti gāthā. Samantabhadrakattāti sabbabhāgehi sundarattā. Dhammassāti sāsanadhammassa. Kiñcāpi avayavavinimutto samudāyo nāma paramatthato koci natthi, yesu pana avayavesu samudāyarūpena avekkhitesu 『『gāthā』』ti samaññā, taṃ tato bhinnaṃ viya katvā saṃsāmivohāraṃ āropetvā dassento 『『paṭhamena pādena ādikalyāṇā』』tiādimāha. 『『Ekānusandhika』』nti idaṃ nātibahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ sandhāya vuttaṃ, itarassa pana teneva desetabbadhammavibhāgena ādimajjhapariyosānabhāgā labbhantīti. Nidānenāti kāladesadesakaparisādiapadisanalakkhaṇena nidānaganthena. Nigamanenāti 『『idamavocā』』tiādikena (saṃ. ni. 1.249), 『『iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta』』nti (a. ni.

我來幫您翻譯這段巴利文： "法隨念"此中詞義、自性義已從初說故不觸及彼唯為顯示修習方法而始"欲修習法隨念者亦"等。為何此中不如佛隨念說"具不動信者"?然此等六隨念依序就聖弟子而說入教?誠然如是,雖如是為顯示"清凈戒等功德亦成就凡夫"故此中不說"具不動信者",然聖弟子易成就。雖然因經中來故及佛隨念釋中說應見,此思察后亦當來。 "教法亦"以"亦"字攝出世法。"于其餘"即于現見等句。"或出世法"此限定就無譬喻現見等義說,然依譬喻于教法亦有。如是教法為多聞已得阿含具最上念慧有慧者依初善等殊勝應自見故現見。若無親近師不得?于出世法亦同依善友成就故,如是依見師亦。"以現見而勝"此義于摧伏外道唯依無譬喻得,于煩惱勝依譬喻因次第因故。"應現見"此義亦得,因為斷一切染法、增長凈法而轉起故。此義應以"瞿曇彌,汝當知法,此等法趣貪不趣離貪,趣結不趣離結,趣取不趣離取。瞿曇彌,當一向持'此非法,此非律,此非師教'"、"諸比丘,法尚應斷,何況非法"等經句顯示。因無時得道故無時。因存在清凈應請來見法故請來見。因此應為欲渡輪回苦者引向自心,或引心於彼故引導。依解脫處最上以親近正得義喜法喜應由智者自知故。如是于現見等句置教法亦修習相應。 "彼"即偈。"遍善作"即一切分善故。"法"即教法。雖然離支分無名為總體勝義,然于觀為總體形之支分中有"偈"之名,顯示如從彼分別置普通言說而說"以初句初善"等。"一隨順"此就不太多分別依隨順一隨順說,另者則由彼所說法分別得始中終分。"因緣"即說時處眾等相因緣文。"結語"即"彼說此"等、"如是所說,緣此而說"等;;

10.27) vā yathāvuttatthanigamanena.

Ayaṃ kathā visesato suttapiṭakasaṃvaṇṇanāti katvā suttapiṭakavasena dhammassa ādikalyāṇādikaṃ dassetvā idāni suttapiṭakavinayapiṭakānaṃ vasena taṃ dassetuṃ 『『sanidānasauppattikattā』』tiādi vuttaṃ. Tattha sanidānasauppattikattāti yathāvuttanidānena sanidānatāya, saaṭṭhuppattikatāya ca. Veneyyānaṃ anurūpatoti sikkhāpadapaññattiyā, dhammadesanāya ca taṃtaṃsikkhāpadabhāvena paññāpiyamānassa veneyyajjhāsayānurūpaṃ pavattiyamānassa anurūpato. Atthassāti desiyamānassa ca sīlādiatthassa. 『『Taṃ kissa hetu (saṃ. ni. 1.249)? Seyyathāpi, bhikkhave』』tiādinā (saṃ. ni. 3.95) tattha tattha hetūpamāgahaṇena hetudāharaṇayuttato.

Evaṃ suttavinayavasena pariyattidhammassa ādimajjhapariyosānakalyāṇataṃ dassetvā idāni tīṇi piṭakāni ekajjhaṃ gahetvā taṃ dassetuṃ 『『sakalopī』』tiādi vuttaṃ. Tattha sāsanadhammoti –

『『Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsana』』nti. (dha. pa. 183; dī. ni. 2.90) –

Evaṃ vuttassa satthusāsanassa pakāsako pariyattidhammo. Sīlena ādikalyāṇo sīlamūlakattā sāsanassa. Samathādīhi majjhekalyāṇo tesaṃ sāsanasampattiyā vemajjhabhāvato. Nibbānena pariyosānakalyāṇo tadadhigamato uttarikaraṇīyābhāvato. Sāsane sammāpaṭipatti nāma paññāya hoti, tassā ca sīlaṃ, samādhi ca mūlanti āha 『『sīlasamādhīhi ādikalyāṇo』』ti. Paññā pana anubodhapaṭivedhavasena duvidhāti tadubhayampi gaṇhanto 『『vipassanāmaggehi majjhekalyāṇo』』ti āha. Tassa nipphatti phalaṃ, kiccaṃ nibbānasacchikiriyā, tato paraṃ kattabbaṃ natthīti dassento āha 『『phalanibbānehi pariyosānakalyāṇo』』ti. Phalaggahaṇena vā saupādisesanibbānamāha, itarena itaraṃ, tadubhayañca sāsanasampattiyā osānanti āha 『『phalanibbānehi pariyosānakalyāṇo』』ti.

Buddhassa subodhitā sammāsambuddhatā, tāya ādikalyāṇo tappabhavattā. Sabbaso saṃkilesappahānaṃ vodānaṃ, pāripūrī ca dhammasudhammatā, tāya majjhekalyāṇo taṃsarīrattā. Satthārā yathānusiṭṭhaṃ tathā paṭipatti saṅghasuppaṭipatti, tāya pariyosānakalyāṇo, tāya sāsanassa loke suppatiṭṭhitabhāvato. Tanti sāsanadhammaṃ. Tathattāyāti yathattāya bhagavatā dhammo desito, tathattāya tathabhāvāya. So pana abhisambodhi paccekabodhi sāvakabodhīti tividho , ito aññathā nibbānādhigamassa abhāvato. Tattha sabbaguṇehi aggabhāvato, itarabodhidvayamūlatāya ca paṭhamāya bodhiyā ādikalyāṇatā, guṇehi vemajjhabhāvato dutiyāya majjhekalyāṇatā, tadubhayāvaratāya, tadosānatāya ca sāsanadhammassa tatiyāya pariyosānakalyāṇatā vuttā.

Esoti sāsanadhammo. Nīvaraṇavikkhambhanatoti vimuttāyatanasīse ṭhatvā saddhammaṃ suṇantassa nīvaraṇānaṃ vikkhambhanasambhavato. Vuttaṃ hetaṃ –

『『Yathā yathāvuso, bhikkhuno satthā vā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī , tathā tathā so tattha labhati atthavedaṃ labhati dhammaveda』』nti (a. ni. 5.26).

『『Yasmiṃ, bhikkhave, samaye ariyasāvako ohitasoto dhammaṃ suṇāti, pañcassa nīvaraṇāni tasmiṃ samaye pahīnāni hontī』』ti (saṃ. ni.

我來幫您翻譯這段巴利文： 等如所說義結語。 此論特就經藏釋故取經藏顯示法之初善等,今為依經藏律藏顯示彼故說"因有因緣因起"等。其中"因有因緣因起"即由如所說因緣故有因緣,及有起因。"隨順所化者"即依所制學處及法說學處性制定隨順所化意樂而轉之隨順故。"義"即所說戒等義。以"此何因?諸比丘,猶如"等於彼彼取因譬喻具因譬喻故。 如是依經律顯示教法初中后善已,今為總攝三藏顯示彼故說"一切"等。其中"教法"即： "諸惡莫作, 諸善奉行, 自凈其意, 是諸佛教。" 如是所說師教之顯示教法。以戒初善因教以戒為根。以止等中善因彼等為教成就之中分。以涅槃后善因證得彼無上應作。于教之正行以慧,而彼以戒定為根故說"以戒定初善"。慧以隨覺通達為二故取彼二說"以觀道中善"。彼之成就為果,作用證涅槃,此後無所作故說"以果涅槃后善"。或以果取有餘依涅槃,以另一取另一,彼二為教成就之終故說"以果涅槃后善"。 佛之善覺為正等覺,以彼初善因源於彼。一切染斷凈圓滿為法善法性,以彼中善因為彼體。如師所教如是行為僧善行,以彼后善因彼於世善住立教故。"彼"即教法。"如性"即世尊說法如是性為如是性。彼則為無上覺、獨覺、聲聞覺三種,無從此外證涅槃故。其中以一切功德最上,為餘二覺根故說第一覺初善,以功德中分故說第二覺中善,以劣於彼二,為彼終故說第三覺教法后善。 "此"即教法。"遮蓋"即住解脫處最上聞正法者遮蓋生故。故說此： "友,隨比丘之師或其他尊重同梵行者說法,如是彼於此得義喜得法喜。" "諸比丘,聖弟子專注聞法時,彼五蓋於其時已斷。";;

5.219) –

Ca ādi. Samathavipassanāsukhāvahanatoti samathasukhassa ca vipassanāsukhassa ca sampādanato. Vuttampi cetaṃ –

『『So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukha』』ntiādi (dī. ni. 1.279; ma. ni. 2.138).

Tathā –

『『Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ;

Amānusī ratī hoti, sammā dhammaṃ vipassato』』ti ca. (dha. pa. 374, 373);

Tathāpaṭipannoti yathā samathavipassanāsukhaṃ āvahati, yathā vā satthārā anusiṭṭhaṃ, tathā paṭipanno sāsanadhammo. Tādibhāvāvahanatoti chaḷaṅgupekkhāvasena iṭṭhādīsu tādibhāvassa lokadhammehi anupalepassa āvahanato. Esa bhagavā vuttanayena tividhakalyāṇaṃ dhammaṃ desento yaṃ sāsanabrahmacariyaṃ, maggabrahmacariyañca pakāseti, taṃ yathānurūpaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjananti yojanā.

Tattha avisesena tisso sikkhā, sakalo ca tantidhammo sāsanabrahmacariyaṃ. Yaṃ sandhāya vuttaṃ 『『katamesānaṃ kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ naciraṭṭhitikaṃ ahosī』』tiādi (pārā. 18). Sabbasikkhānaṃ maṇḍabhūtasikkhattayasaṅgahito ariyamaggo maggabrahmacariyaṃ. Yaṃ sandhāya vuttaṃ 『『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīya』』nti (mahāva. 23; saṃ. ni. 5.186). Yathānurūpanti yathārahaṃ. Sikkhattayasaṅgahaṃ hi sāsanabrahmacariyaṃ atthasampattiyā sātthaṃ. Maggabrahmacariye vattabbameva natthi. Atthasampattiyāti sampannatthatāya. Sampattiattho hi idha saha-saddo. Itaraṃ pana yathāvuttenatthena sātthaṃ, sabyañjanañca. Ye panettha 『『vacanasabhāvaṃ sātthaṃ, atthasabhāvaṃ sabyañjana』』nti vibhajitvā vadanti, taṃ na sundaraṃ, tathā vibhattassa pariyattidhammassa abhāvato. Saddatthā hi abhinnarūpā viya hutvā viniyogaṃ gacchanti. Tathā hi nesaṃ lokiyāmissībhāvaṃ paṭijānanti. Satipi vā bhede 『『sabyañjana』』nti ettha yadi tulyayogo adhippeto 『『saputto āgato』』tiādīsu viya, evaṃ sati 『『atthapaṭisaraṇā, bhikkhave, hotha, mā byañjanapaṭisaraṇā』』ti atthappadhānavādo bādhito siyā, atha vijjamānatāmattaṃ 『『salomako sapakkhako』』tiādīsu viya byañjanasampatti aggahitā siyā. Tasmā aṭṭhakathāyaṃ vuttanayeneva attho gahetabbo.

Sātthaṃ sabyañjananti ettha nettinayenāpi atthaṃ dassetuṃ 『『saṅkāsana…pe… sabyañjana』』nti vuttaṃ. Tattha yadipi nettiyaṃ byañjanamukhena byañjanatthaggahaṇaṃ hotīti 『『akkharaṃ pada』』ntiādinā (netti. 4 dvādasapada) byañjanapadāni paṭhamaṃ uddiṭṭhāni, idha pana pāḷiyaṃ 『『sātthaṃ sabyañjana』』nti āgatattā atthapadāniyeva paṭhamaṃ dassetuṃ 『『saṅkāsanapakāsanā』』tiādi vuttaṃ. Tattha saṅkhepato kāsanaṃ dīpanaṃ saṅkāsanaṃ 『『maññamāno bhikkhu baddho mārassa, amaññamāno mutto』』tiādīsu (saṃ. ni. 3.64) viya. Tattakena hi tena bhikkhunā paṭividdhaṃ. Tenāha 『『aññātaṃ bhagavā』』tiādi. Paṭhamaṃ kāsanaṃ pakāsanaṃ. Ādikammasmiṃ hi ayaṃ pasaddo 『『paññapeti paṭṭhapetī』』tiādīsu (saṃ. ni.

我來幫您翻譯這段巴利文： 等。"生止觀樂"即成就止樂及觀樂故。此亦說： "彼離欲離不善法有尋有伺生喜樂"等。 如是： "隨觀蘊生滅， 得喜悅欲樂， 知彼為甘露， 正觀法之樂， 非人所有樂。" "如是行"即如生止觀樂,或如師所教如是行教法。"生如如性"即依六支舍于可意等生如如性不染世法故。此世尊依所說方式說三善法時所顯示教梵行及道梵行,彼隨宜以義成就有義,以文成就有文為結合。 其中總說三學及一切聖典為教梵行。依此說"大德,何等諸佛世尊梵行不久住"等。攝一切學精要三學之聖道為道梵行。依此說"生已盡,梵行已立,所作已辦"。"隨宜"即隨應。攝三學之教梵行以義成就故有義。于道梵行更無可說。"義成就"即具足義性。因此中"有"字為成就義。另一則以如所說義有義及有文。有說"語性為有義,義性為有文"分別者不善,因無如是分別之教法。因聲義如無分形而入應用。如是彼等許世間雜。或雖有別,于"有文"此若欲同配如"有子來"等,如是則"諸比丘,以義為歸,勿以文為歸"義為主說應被障,若為有性義如"有毛有翼"等則不取文成就。故應如義疏所說方式取義。 于"有義有文"此中亦為依導論方式顯示義故說"顯釋...乃至...有文"。其中雖于導論以文門取文義故先列"字句"等文詞,然此因經中來"有義有文"故為先顯義詞而說"顯釋"等。其中略說顯示為"顯"如"思惟比丘繫縛于魔,不思惟解脫"等。因唯如此彼比丘通達故說"已知世尊"等。先顯示為"釋"。因於初業此"遍"字如"施設建立"等。

2.20) viya. Tikkhindriyāpekkhaṃ cetaṃ padadvayaṃ uddesabhāvato. Tikkhindriyo hi saṅkhepato paṭhamañca vuttamatthaṃ paṭipajjati . Saṃkhittassa vitthāravacanaṃ, sakiṃ vuttassa puna vacanañca vivaraṇavibhajanāni. Yathā 『『kusalā dhammā』』ti saṅkhepato sakiṃyeva ca vuttassa atthassa 『『katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ citta』』ntiādinā (dha. sa. 1) vitthārato vivaraṇavasena, vibhajanavasena ca puna vacanaṃ. Majjhimindriyāpekkhametaṃ padadvayaṃ niddesabhāvato. Vivaṭassa vitthāratarābhidhānaṃ, vibhattassa ca pakārehi ñāpanaṃ veneyyānaṃ cittaparitosanaṃ uttānīkaraṇapaññāpanāni. Yathā 『『phasso hotī』』tiādinā (dha. sa. 2) vivaṭavibhattassa atthassa 『『katamo tasmiṃ samaye phasso? Yo tasmiṃ samaye phasso phusanā samphusanā』』tiādinā (dha. sa. 2) uttānīkiriyā, paññāpanā ca. Mudindriyāpekkhametaṃ padadvayaṃ paṭiniddesabhāvato. 『『Paññāpanapaṭṭhapanavivaraṇavibhajanauttānīkaraṇapakāsanaatthapadasamāyogato』』tipi pāṭho.

Kathaṃ panāyaṃ pāṭhavikappo jātoti? Vuccate – nettipāḷiyaṃ āgatanayena purimapāṭho. Tattha hi –

『『Saṅkāsanā pakāsanā,

Vivaraṇā vibhajanuttānīkammapaññatti;

Etehi chahi padehi,

Attho kammañca niddiṭṭha』』nti. (netti. 4 dvādasapada) –

Desanāhārayojanāya ca etassevatthassa 『『saṅkāsanā pakāsanā』』tiādinā āgataṃ. Pacchimo pana 『『paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti 『passathā』ti cāhā』』ti (saṃ. ni.

我來幫您翻譯這段巴利文： 如。此兩詞對利根而言為總說性。因利根簡略及最初說義即能修行。略說之詳說,一說之再說為開顯分別。如"諸善法"略說及一次說義以"何等法為善?欲界善心生起時"等詳說依開顯及分別而再說。此兩詞對中根而言為別說性。已開顯之更詳說,已分別之以諸方式使知,令所化心滿足為明顯施設。如以"有觸"等已開顯分別義以"此時何觸?此時有觸觸作觸合"等作明顯及施設。此兩詞對鈍根而言為再別說性。亦讀作"由施設建立開顯分別明顯顯示義詞相應"。 然此讀法差別如何生?說 - 依導論經來方式為前讀法。因彼： "顯與釋, 開分明與施, 此等六詞, 義業已說。" 于教導行結合此義已以"顯釋"等來。後者則依"施設建立開顯分別明顯說'汝等見'"。

2.20) sutte āgatanayena byañjanamattakato. Evañca nesaṃ dvinnaṃ pāṭhānaṃ viseso, na atthato. Tathā hi saṅkhepato 『『paṭhamaṃ ñāpanaṃ paññāpanaṃ, paṭhamameva ṭhapanaṃ paṭṭhapana』』nti imāni padāni saṅkāsanapakāsanapadehi atthato avisiṭṭhāni. Yañca purimapāṭhe chaṭṭhaṃ padaṃ 『『pakārato ñāpana』』nti paññāpanaṃ vuttaṃ, taṃ dutiyapāṭhe pakāsanapadena 『『nibbisesaṃ pakārato kāsana』』nti katvā. Yasmā ñāpanakāsanāni atthāvabhāsanasabhāvatāya abhinnāni, sabbesañca veneyyānaṃ cittassa tosanaṃ, buddhiyā ca nisānaṃ yāthāvato vatthusabhāvāvabhāsane jāyatīti. Evaṃ atthapadarūpattā pariyattiatthassa yathāvuttachaatthapadasamāyogato sātthaṃ sāsanaṃ.

Akkharapadabyañjanākāraniruttiniddesasampattiyāti ettha uccāraṇavelāyaṃ apariyosite pade vaṇṇo akkharaṃ. 『『Ekakkharaṃ padaṃ akkhara』』nti eke 『『ā evaṃ kira ta』』ntiādīsu ā-kārādayo viya. 『『Visuddhakaraṇānaṃ manasā desanāvācāya akkharaṇato akkhara』』nti aññe. Vibhattiyantaṃ atthañāpanato padaṃ. Saṅkhepato vuttaṃ padābhihitaṃ atthaṃ byañjetīti byañjanaṃ, vākyaṃ. 『『Kiriyāpadaṃ abyayakārakavisesanayuttaṃ vākya』』nti hi vadanti. Pakārato vākyavibhāgo ākāro. Ākārābhihitaṃ nibbacanaṃ nirutti. Nibbacanavitthāro nissesupadesato niddeso. Etesaṃ akkharādīnaṃ byañjanapadānaṃ sampattiyā sampannatāya sabyañjanaṃ.

Tatrāyamassa atthapadasamāyogo, byañjanasampatti ca – akkharehi saṅkāseti, padehi pakāseti, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttānīkaroti, niddesehi paññapeti, tathā akkharehi ugghāṭetvā padehi vineti ugghaṭitaññuṃ, byañjanehi vipañcetvā ākārehi vineti vipañcitaññuṃ, niruttīhi netvā niddesehi vineti neyyaṃ. Evañcāyaṃ dhammo ugghaṭiyamāno ugghaṭitaññuṃ vineti, vipañciyamāno vipañcitaññuṃ, niyyamāno neyyaṃ. Tattha ugghaṭanā ādi, vipañcanā majjhe, nayanamante. Evaṃ tīsu kālesu tidhā desito dosattayavidhamano guṇattayāvaho tividhaveneyyavinayanoti. Evampi tividhakalyāṇoyaṃ dhammo atthabyañjanapāripūriyā 『『sāttho sabyañjano』』ti veditabbo 『『paripuṇṇo, parisuddho』』ti ca.

Atthagambhīratātiādīsu attho nāma tantiattho. Dhammo tanti. Paṭivedho tantiyā, tantiatthassa ca yathābhūtāvabodho. Desanā manasā vavatthāpitāya tantiyā desanā. Te panete atthādayo yasmā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā, alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Atha vā attho nāma hetuphalaṃ. Dhammo hetu. Desanā paññatti, yathādhammaṃ dhammābhilāpo, anulomapaṭilomasaṅkhepavitthārādivasena vā kathanaṃ. Paṭivedho abhisamayo, atthānurūpaṃ dhammesu, dhammānurūpaṃ atthesu, paññattipathānurūpaṃ paññattīsu avabodho, tesaṃ tesaṃ vā dhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo. Tepi cete atthādayo yasmā anupacitakusalasambhārehi duppaññehi sasādīhi viya mahāsamuddo dukkhogāhā, alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tesu paṭivedhassāpi atthasannissitattā vuttaṃ 『『atthagambhīratāpaṭivedhagambhīratāhi sāttha』』nti atthaguṇadīpanato. Tāsaṃ dhammadesanānaṃ byañjanasannissitattā vuttaṃ 『『dhammagambhīratādesanāgambhīratāhi sabyañjana』』nti tāsaṃ byañjanasampattidīpanato.

我來幫您翻譯這段巴利文： 經來方式唯文故。如是此二讀法差別,非義。如是略說"初使知為施設,最初建立為建立"此等詞義與顯釋詞無異。前讀第六詞說"以種種方式使知"為施設,于第二讀以顯示詞"無差別以種種方式顯示"作。因使知顯示以顯現義性故無別,一切所化令心滿足及令慧銳利生於如實顯現事物自性故。如是因義詞性教義由如所說六義詞相應故有義教。 "以字詞文相說釋圓滿"此中發音時未畢句之音為字。一說"一字句為字"如"啊如是他"等之啊等。他說"因清凈作意說法語音字故為字"。以語尾顯義故為詞。略說句所顯義被顯故為文,即句。說"動詞與不變詞作者特相相應為句"。以種種方式句分別為相。相所顯說明為說。說明廣釋為盡理釋。由此等字等文詞圓滿故有文。 其中此為義詞相應及文圓滿 - 以字顯,以詞釋,以文開,以相分,以說明顯,以釋施設,如是以字開導以詞教導利根,以文演說以相教導演說解者,以說明引導以釋教導所導。如是此法被開導教導利根,被演說教導演說解者,被引導教導所導。其中開導為初,演說為中,引導為后。如是於三時三種說斷三過生三德教化三種所化。如是亦應知此三善法以義文圓滿故"有義有文"且"圓滿清凈"。 于"義甚深"等中義名聖典義。法為聖典。通達為通達聖典及聖典義如實覺悟。說為以意決定聖典之說。此等義等因如野兔等難入大海,難得立足故甚深。或義名因果。法為因。說為施設,如法說法,或依隨順返順略廣等方式說。通達為現觀,於法如義,于義如法,于施設道如施設之覺悟,或彼彼法應通達之自相性為不顛倒自性。此等義等因未積集善資糧愚慧者如野兔等難入大海,難得立足故甚深。于彼因通達依義故說"以義甚深通達甚深故有義"因顯義德故。彼等法說依文故說"以法甚深說甚深故有文"因顯彼等文圓滿故。

Atthesu pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Atthadhammaniruttipaṭisambhidāsu pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidāti imissāpi paṭisambhidāya atthavisayattā āha 『『atthapaṭibhānapaṭisambhidāvisayato sāttha』』nti, atthasampattiyā asati tadabhāvato. Dhammoti tanti . Niruttīti tantipadānaṃ niddhāretvā vacanaṃ. Tattha pabhedagatāni ñāṇāni dhammaniruttipaṭisambhidāti āha 『『dhammaniruttipaṭisambhidāvisayato sabyañjananti, asati byañjanasampattiyā tadabhāvato. Parikkhakajanappasādakanti ettha iti-saddo hetuattho. Yasmā parikkhakajanānaṃ kiṃkusalagavesīnaṃ pasādāvahaṃ, tasmā sātthaṃ. Atthasampannanti phalena hetuno anumānaṃ nadīpūrena viya upari vuṭṭhippavattiyā. Sātthakatā panassa paṇḍitavedanīyatāya, sā paramagambhīrasaṇhasukhumabhāvato veditabbā. Vuttañhetaṃ 『『gambhīro duddaso』』tiādi (mahāva. 8). Lokiyajanappasādakanti sabyañjananti yasmā lokiyajanassa pasādāvahaṃ, tasmā sabyañjanaṃ. Lokiyajano hi byañjanasampattiyā tussati, idhāpi phalena hetuno anumānaṃ. Sabyañjanatā panassa saddheyyatāya, sā ādikalyāṇādibhāvato veditabbā.

Atha vā paṇḍitavedanīyato sāttha』』nti paññāpadaṭṭhānatāya atthasampannataṃ āha, tato parikkhakajanappasādakaṃ. Saddheyyato sabyañjananti saddhāpadaṭṭhānatāya byañjanasampannataṃ, tato lokiyajanappasādakanti evamettha attho daṭṭhabbo. Gambhīrādhippāyato sātthanti adhippāyato agādhāpāratāya atthasampannaṃ aññathā tadabhāvato. Uttānapadato sabyañjananti subodhasaddatāya byañjanasampannaṃ, paramagambhīrassapi atthassa veneyyānaṃ suviññeyyabhāvāpādanato. Sabbopesa paṭhamassa atthadvayassa pabhedo daṭṭhabbo, tathā ceva tattha tattha saṃvaṇṇitaṃ. Tathā hettha vikappassa, samuccayassa vā aggahaṇaṃ. Upanetabbassāti pakkhipitabbassa vodānatthassa avuttassa abhāvato. Sakalaparipuṇṇabhāvenāti sabbabhāgehi paripuṇṇatāya. Apanetabbassāti saṃkilesadhammassa.

Paṭipattiyāti sīlavisuddhiyādisammāpaṭipattiyā, tannimittaṃ. Adhigamabyattitoti saccapaṭivedhena adhigamaveyyattiyasabbhāvato sātthaṃ kapilavatādi viya tucchaṃ niratthakaṃ ahutvā atthasampannanti katvā. Pariyattiyāti pariyattidhammaparicayena. Āgamabyattitoti durakkhātadhammesu paricayaṃ karontassa viya sammohaṃ ajanetvā bāhusaccaveyyattiyasabbhāvato sabyañcanaṃ. Byañjanasampattiyā hi sati āgamabyattīti. Sīlādipañcadhammakkhandhayuttatoti sīlādīhi pañcahi dhammakoṭṭhāsehi avirahitattā. Kevalaparipuṇṇaṃ anavasesena samantato puṇṇaṃ pūritaṃ. Nirupakkilesatoti diṭṭhimānādiupakkilesābhāvato. Nittharaṇatthāyāti vaṭṭadukkhato nissaraṇāya. Lokāmisanirapekkhatoti kathañcipi taṇhāsannissayassa anissayanato.

我來幫您翻譯這段巴利文： 于義得差別之智為義無礙解。于義法說得差別之智為辯無礙解,因此無礙解亦以義為境故說"以義辯無礙解為境故有義",無義成就則無彼。法即聖典。說為聖典詞之確定說。其中得差別之智為法說無礙解故說"以法說無礙解為境故有文",無文圓滿則無彼。"令考察者凈信"此中"故"字為因義。因令考察者求何善而生凈信,故有義。"具義"即由果推因如由河滿推知上有雨降。而有義性由智者所知,應由極甚深細微性了知。故說"甚深難見"等。"令世人凈信"故有文,因令世人生凈信故有文。因世人以文圓滿而喜,此中亦由果推因。而有文性由可信性,應由初善等性了知。 或"由智者所知故有義"說以慧為立足義成就性,因此令考察者凈信。"由可信故有文"說以信為立足文圓滿性,因此令世人凈信,如是此中應見義。"由深密意故有義"由密意無底邊故具義,無彼則不然。"由淺顯文故有文"由易解詞性故具文,因令極甚深義亦令所化易解故。此一切應見為初義二分之分別,如是于彼彼已釋。如是此中無取擇一或和合。"應引入"因無未說凈化義應加入。"以完全圓滿性"即以一切分圓滿性。"應除去"即染法。 "因行"即因戒清凈等正行。"由證達明瞭"因以諦通達有證達明瞭性故有義,如迦毗羅城等不成空無義而具義。"由傳承"即由傳承法熟習。"由阿含明瞭"因不如於惡說法熟習者生愚癡故有文成就明瞭性。因有文圓滿故有阿含明瞭。"具戒等五法蘊"即不離戒等五法分。"完全圓滿"即無餘遍滿充滿。"以無染污"即無見慢等染污。"為出離"即為出離輪迴苦。"離世間執著"即不依任何渴愛。

Evaṃ ādikalyāṇatādiapadesena satthu purimavesārajjadvayavasena dhammassa svākkhātataṃ vibhāvetvā idāni pacchimavesārajjadvayavasenāpi taṃ dassetuṃ 『『atthavipallāsābhāvato vā suṭṭhu akkhātoti svākkhāto』』ti vatvā tamatthaṃ byatirekamukhena vibhāvento 『『yathā hī』』tiādimāha. Tattha vipallāsamāpajjatīti tesaṃ dhamme 『『antarāyikā』』ti vuttadhammānaṃ vipākādīnaṃ antarāyikattābhāvato ekaṃsena apāyūpapattihetutāya abhāvato. Niyyānikattābhāvatoti atammayatābhāvato, saṃsārato ca niyyānikāti vuttadhammānaṃ ekaccayaññakiriyāpakatipurisantaraññāṇādīnaṃ tato niyyānikattābhāvato viparīto eva hoti. Tenāti atthassa vipallāsāpajjanena. Te aññatitthiyā. Tathābhāvānatikkamanatoti kammantarāyādīnaṃ pañcannaṃ antarāyikabhāvassa ariyamaggadhammānaṃ niyyānikabhāvassa kadācipi anativattanato.

Nibbānānurūpāya paṭipattiyāti adhigantabbassa sabbasaṅkhatavinissaṭassa nibbānassa anurūpāya sabbasaṅkhāranissaraṇūpāyabhūtāya sapubbabhāgāya sammāpaṭipattiyā akkhātattāti yojanā. Paṭipadānurūpassāti sabbadukkhaniyyānikabhūtā ārammaṇakaraṇamattenāpi kilesehi anāmasanīyā yādisī paṭipadā, tadanurūpassa. Supaññattāti sīlādikkhandhattayasaṅgahitā sammādiṭṭhiādippabhedā micchādiṭṭhiādīnaṃ pahāyikabhāvena suṭṭhu sammadeva vihitā. Saṃsandati kilesamalavisuddhitāya sameti. Evaṃ magganibbānānaṃ paṭipadāpaṭipajjanīyabhāvehi aññamaññānurūpatāya svākkhātataṃ dassetvā idāni tividhassāpi lokuttaradhammassa paccekaṃ svākkhātataṃ dassetuṃ 『『ariyamaggo cetthā』』tiādi vuttaṃ. Tattha antadvayanti sassatucchedaṃ, kāmasukhaattakilamathānuyogaṃ, līnuddhaccaṃ, patiṭṭhānāyūhananti evaṃ pabhedaṃ antadvayaṃ. Anupagammāti anupagantvā, anupagamanahetu vā. Paṭipassaddhakilesānīti suṭṭhu vūpasantakilesāni, paṭipassaddhippahānavasena sammadeva pahīnadosāni. Sassatādisabhāvavasenāti 『『sassatañca vo, bhikkhave, dhammaṃ desessāmi amatañca tāṇañca leṇañcā』』tiādinā tesu tesu suttesu sassatādibhāvakittanavasena.

148.『『Rāgādīnaṃ abhāvaṃ karontena ariyapuggalena sāmaṃ daṭṭhabbo』』ti iminā 『『ariyamaggena mama rāgādayo pahīnā』』ti sayaṃ attanā anaññaneyyena daṭṭhabboti sandiṭṭhi, sandiṭṭhi eva sandiṭṭhiko.

Tenatena ariyasāvakena parasaddhāya parassa saddahanena paraneyyena gantabbataṃ hitvā ñāpetabbataṃ pahāya paccavekkhaṇañāṇena karaṇabhūtena. Pasatthā diṭṭhi sandiṭṭhi yathā sambojjhaṅgo. Ariyamaggo attanā sampayuttāya sandiṭṭhiyā kilese jayati, ariyaphalaṃ tāya eva attano kāraṇabhūtāya, nibbānaṃ ārammaṇakaraṇena attano visayībhūtāya sandiṭṭhiyā kilese jayatīti yojanā.

Bhāvanābhisamayavasena maggadhammo. Sacchikiriyābhisamayavasena nibbānadhammo. Phalampi heṭṭhimaṃ sakadāgāmivipassanādīnaṃ paccayabhāvena upari maggādhigamassa upanissayabhāvato pariyāyato 『『dissamāno vaṭṭabhayaṃ nivattetī』』ti vattabbataṃ labhati.

我來幫您翻譯這段巴利文： 如是以初善等名義依師前二無畏力顯示法善說已,今為依后二無畏力亦顯示彼故說"由無義顛倒故善說為善說",以相違門顯示彼義故說"因如"等。其中"生顛倒"即於法中說為"障礙"諸法之異熟等,因無障礙性,因無一向生惡趣因性。"由無出離性"即由無彼性,及說為出離輪迴諸法之某些祭祀作業本性人中智等,因無從彼出離性而成相違。"由彼"即由義生顛倒。"彼等外道"。"不越如是性"即業障等五種障礙性及聖道法出離性任時亦不超越故。 "隨順涅槃之行"即結合爲因應得一切有為出離涅槃而說隨順一切行出離方便之有前分正行。"隨順道"即成為一切苦出離,即使唯作所緣亦不為煩惱所觸如是之道,隨順彼。"善施設"即攝戒等三蘊之正見等差別,以斷除邪見等故善妙正確安立。"相應"以煩惱垢清凈性相合。如是以道涅槃之道所行性顯示互相隨順善說已,今為顯示三種出世法各各善說故說"此中聖道"等。其中"二邊"即常斷、欲樂自苦、沉掉、依止策勵等差別二邊。"不往"即不前往,或不前往因。"寂靜煩惱"即善寂靜煩惱,依寂靜斷善斷過失。"以常等自性"即依"諸比丘,我當說常法、不死法、救護法、避難所法"等於彼彼經說常等性。 148."以'作煩惱等無有聖者應自見'此"即"我以聖道斷煩惱等"應自己不依他見故現見,現見即現見性。 由彼彼聖弟子舍離以他信、他信受、他引導而應去,捨棄應使知,以觀察智為作者。善見為現見如覺支。聖道以自相應現見勝煩惱,聖果以彼自己因性,涅槃以作所緣自境性現見勝煩惱為結合。 依修證得為道法。依作證證得為涅槃法。果亦下為一來觀等因性,因上為道證得資助性,依譬喻得說"見者轉離輪迴怖"性。

149.Nāssakāloti nāssa āgametabbo kālo atthi. Yathā hi lokiyakusalassa 『『upapajje, aparapariyāye』』tiādinā phaladānaṃ pati āgametabbo kālo atthi, na evametassāti attho. Tenāha 『『na pañcāhā』』tiādi. Pakaṭṭhoti dūro. Phaladānaṃ pati kālo pakaṭṭho assāti kāliko, kālantaraphaladāyī. Tenāha 『『attano phaladāne』』ti. Pattoti upanīto. Idanti 『『akāliko』』ti padaṃ.

150.Vidhinti vidhānaṃ, 『『ehi passā』』ti evaṃpavattavidhivacanaṃ. Vijjamānattāti paramatthato upalabbhamānattā. Parisuddhattāti kilesamalavirahena sabbathā visuddhattā. Amanuññampi kadāci payojanavasena yathāsabhāvappakāsanena dassetabbaṃ bhaveyyāti tadabhāvaṃ dassento āha 『『manuññabhāvappakāsanenā』』ti.

1. Upanetabboti upaneyyo, upaneyyova opaneyyikoti imassa atthassa adhippetattā āha 『『upanetabboti opaneyyiko』』ti. Citte upanayanaṃ uppādananti āha 『『idaṃ saṅkhate lokuttaradhamme yujjatī』』ti. Citte upanayananti pana ārammaṇabhūtassa dhammassa ārammaṇabhāvūpanayane adhippete asaṅkhatepi yujjeyya 『『ārammaṇakaraṇasaṅkhātaṃ upanayanaṃ arahatīti opaneyyiko』』ti. Allīyananti phusanaṃ. Nibbānaṃ upaneti ariyapuggalanti adhippāyo.

152.Viññūhīti vidūhi, paṭividdhasaccehīti attho. Te pana ekaṃsato ugghaṭitaññūādayo hontīti āha 『『ugghaṭitaññūādīhī』』ti. 『『Paccatta』』nti etassa 『『pati attanī』』ti bhummavasena attho gahetabboti āha 『『attani attanī』』ti. Veditabboti vuttaṃ, kathaṃ veditabboti āha 『『bhāvito me』』tiādi. Tattha 『『me』』ti iminā 『『paccatta』』nti padena vuttamatthaṃ anvayato dassetvā puna byatirekena dassetuṃ 『『na hī』』tiādi vuttaṃ, taṃ suviññeyyameva. 『『Viññūhī』』ti idaṃ antogadhāvadhāraṇanti dassento 『『bālānaṃ pana avisayo cesā』』ti āha.

Evaṃ ādikalyāṇatādinā aññamaññassa anurūpadesanāya dhammassa svākkhātataṃ dassetvā idāni purimassa purimassa pacchimaṃ pacchimaṃ padaṃ kāraṇavacananti dassento 『『apicā』』tiādimāha. Tattha sandiṭṭhikattāti yasmā ayaṃ dhammo vuttanayena sāmaṃ daṭṭhabbo, sandiṭṭhiyā kilese viddhaṃseti, sandassanañca arahati, tasmā svākkhāto durakkhāte titthiyadhamme tadabhāvato. Iminā nayena sesapadesupi yathārahaṃ attho daṭṭhabbo.

153.Tassevantiādīsu yaṃ vattabbaṃ, taṃ buddhānussatiyaṃ vuttanayena veditabbaṃ.

1. Saṅghānussatikathāvaṇṇanā

154.Ariyasaṅghaguṇāti ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato, sadevakena ca lokena 『『saraṇa』』nti araṇīyato ariyo ca so saṅgho ca, ariyānaṃ vā saṅgho ariyasaṅgho, tassa guṇā.

我來幫您翻譯這段巴利文： 149."無其時"即無其應待時。如世間善對"生后、後後"等有應待時給果,此不如是為義。故說"非五日"等。"遠"即遠離。對給果時遠為有時,為異時給果者。故說"于自給果"。"至"即已達。"此"即"無時"詞。 150."式"即規定,"來看"如是轉起規定語。"有"即勝義可得性。"清凈"即由離煩惱垢一切清凈性。有時不悅亦依利益以如實顯示應示故顯示無彼說"以悅性顯示"。 151."應引導"即應引,應引即可引為此義所意故說"應引導即可引"。心中引導為生起故說"此于有為出世法適合"。若心中引導意為所緣法之所緣性引導則于無為亦適合為"應作所緣引導故可引"。"靠近"即觸。意為涅槃引導聖者。 152."智者"即賢明,已通達諦者為義。彼等則一向為利根等故說"利根等"。"各自"應依處格取"于自自"義故說"于自自"。說"應知",如何應知故說"我已修"等。其中以"我"此隨順顯示"各自"詞所說義已,為再以相反顯示故說"因非"等,彼極易知。顯示"智者"此含限定故說"此則非愚者境"。 如是以初善等相互隨順說顯示法善說已,今為顯示後後詞為前前因句故說"又"等。其中"因現見性"即因此法如所說應自見,以現見破煩惱,應顯示,故善說因於惡說外道法無彼。以此方式于余詞亦應隨宜見義。 153.于"彼即"等中應說者,應知如佛隨念中所說方式。 3.僧隨念解釋 154."聖僧功德"即由遠離煩惱,不行非理,行於理,及天人世間應歸依故為聖者及僧眾,或聖者之僧眾為聖僧,彼之功德。

1. Yaṃ sammāpaṭipadaṃ paṭipanno 『『suṭṭhu paṭipanno』』ti vuccati. Sā ariyamaggapaṭipadā paṭipakkhadhamme anivattidhamme katvā pajahanato payojanābhāvā sayampi anivattidhammā, adhigantabbassa ca nibbānassa ekaṃsato anulomīti. Tato eva apaccanīkā, anudhammabhūtā ca, tassā ca paṭipannattā ariyasaṅgho 『『suppaṭipanno』』ti vuttoti dassetuṃ 『『suṭṭhu paṭipanno』』tiādi vuttaṃ. Tattha 『『anivattipaṭipada』』nti iminā ujuppaṭipattiṃ dasseti. Punappunaṃ nivattane hi sati ujuppaṭipatti na hoti. 『『Anulomapaṭipadaṃ apaccanīkapaṭipada』』nti iminā ñāyappaṭipattiṃ. Paṭipajjitabbassa hi nibbānassa anulomanena, apaccanīkatāya cassā ñāyato. 『『Dhammānudhammapaṭipada』』nti iminā sāmīcippaṭipattiṃ anucchavikabhāvadīpanato. Etena paṭhamapadassa papañcaniddeso, itarāni tīṇi padānīti dasseti. Tenāha 『『yasmā panā』』tiādi.

Yathānusiṭṭhaṃ paṭipajjanena kiccasiddhito ariyabhāvāvahaṃ savanaṃ sakkaccasavanaṃ nāmāti vuttaṃ 『『sakkaccaṃ suṇantīti sāvakā』』ti, tena ariyā eva nippariyāyato satthu sāvakā nāmāti dasseti. Sīladiṭṭhisāmaññatāyāti ariyena sīlena, ariyāya ca diṭṭhiyā samānabhāvena. Ariyānañhi sīladiṭṭhiyo majjhe bhinnasuvaṇṇaṃ viya ninnānākaraṇaṃ maggenāgatattā. Tena te yattha katthaci ṭhitāpi saṃhatāva. Tenāha 『『saṅghātabhāvamāpanno』』ti. Māyāsāṭheyyādipāpadhammasamucchedena uju. Tato eva gomuttavaṅkābhāvena avaṅkā. Candalekhāvaṅkābhāvena akuṭilā. Naṅgalakoṭivaṅkābhāvena ajimhā. Avaṅkādibhāvena vā uju. Parisuddhaṭṭhena ariyā. Apaṇṇakabhāvena ñāyati kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo. Vaṭṭadukkhaniyyānāya anucchavikattā. Anurūpattā sāmīci opāyikātipi saṅkhaṃ samaññaṃ gatā sammāpaṭipatti, tāya samaṅgitāya suppaṭipannā 『『sammā paṭipajjantī』』ti katvā. Vattamānattho hi ayaṃ paṭipanna-saddo yathā 『『sotāpattiphalasacchikiriyāya paṭipanno』』ti (pu. pa. 206). Atītaṃ paṭipadanti yathāvuttamaggasammāpaṭipattiṃ vadati. Ubhayena ca sāmaññaniddesena, 『『suppaṭipannā ca suppaṭipannā ca suppaṭipannā』』ti ekasesanayena vā gahitānaṃ samūho 『『suppaṭipanno』』ti vuttoti dasseti.

Evaṃ ādipadatthaniddesabhāvena itarapadānaṃ atthaṃ vatvā idāni catunnampi padānaṃ avomissakaṃ atthaṃ dassetuṃ 『『apicā』』tiādi vuttaṃ. Tattha yathānusiṭṭhanti satthārā yathā anusiṭṭhaṃ, tathā anusāsanīanurūpanti attho. Apaṇṇakapaṭipadanti avirajjhanakapaṭipadaṃ, anavajjapaṭipattinti attho. Ettha ca svākkhāte dhammavinaye apaṇṇakapaṭipadaṃ paṭipannattāti evaṃ sambandhitabbaṃ. Purimapadena sambandhe dutiyapadaṃ na vattabbaṃ siyā, nanu ca dutiyapadena sambandhepi paṭhamaṃ padaṃ na vattabbaṃ siyāti? Na tassa paṭhamaṃ apekkhitattā. Sā pana sāvakānaṃ apaṇṇakapaṭipadā yathānusiṭṭhaṃ paṭipadāti dassanatthaṃ 『『yathānusiṭṭhaṃ paṭipannattā』』ti vattabbaṃ . Ubhayassāpi vā suppaṭipannabhāvasādhanattā ubhayaṃ vuttaṃ. Tathā hi pi-saddena ubhayaṃ samuccinoti.

Kilesajimhavasena antadvayagāhoti sabbaso taṃ pahāya sammāpaṭipadā kāyādivaṅkappahāyinī ujuppaṭipatti hotīti āha 『『majjhimāya paṭipadāya…pe… ujuppaṭipanno』』ti.

我來幫您翻譯這段巴利文： 155.行正行者稱為"善行"。彼聖道行因斷不退轉法對治法故無所作故自亦不退轉,及對所證涅槃必定隨順。因此即無違背,成隨法,由行彼故聖僧稱為"善行"為顯示故說"善好行"等。其中以"不退轉行"此顯示正直行。因若再三返退則無正直行。以"隨順行不違行"此顯示如理行。因隨順所應行涅槃,及由無違背故如理。以"法隨法行"此顯示隨順行因顯示適宜性。以此顯示初詞之廣釋,其餘三詞。故說"又因"等。 如教行故成就作用而得聖性之聞為恭敬聞故說"恭敬聞者為聲聞",以此顯示無譬喻唯聖者為師聲聞。"由戒見平等性"即由聖戒及聖見之平等性。因聖者之戒見如中分金無差別由道而來。由此彼等無論住何處亦為集合。故說"達集合性"。由斷除詭詐虛偽等惡法故正直。因此即由無如牛尿曲故不曲。由無如月輪曲故不彎。由無如犁頭曲故不邪。或由不曲等性故正直。由清凈性故聖。由必定性故行趣涅槃,或由此通達彼為道。由出輪迴苦適宜故。由相稱故正道亦稱為適宜,由具足彼故善行,因"正行"故。因此行字為現在義如"為證預流果而行"。"已行道"說如所說道正行。以二者總說,或以"善行及善行及善行"一省略方式所取眾稱為"善行"為顯示。 如是說余詞義為初詞義釋已,今為顯示四詞不雜義故說"又"等。其中"如教"即如師所教,意為隨教。"必定行"即無錯行,意為無過行。此中應如是結合爲"于善說法律行必定行故"。若結合前詞不應說第二詞,然結合第二詞亦不應說第一詞耶?否,因彼先期待。然為顯示彼聲聞必定行為如教行故應說"因如教而行"。或因成就二者善行性故說二者。如是以"亦"字合二者。 "由煩惱邪執二邊"即由完全斷彼故正行成為舍離身等曲之正直行故說"由中道...乃至...正直行"。

Ñāyo nāma yuttappattapaṭipatti, nibbānañca, sabbasaṅkhārasamathatāya ādittaṃ celaṃ, sīsaṃ vā ajjhupekkhitvāpi paṭipajjitabbamevāti āha 『『ñāyo vuccati nibbāna』』nti. Nibbāyanakiriyāmukhena cettha nibbānaṃ vuttanti daṭṭhabbaṃ , maggañāṇādīhi vā ñāyati paṭivijjhīyati sacchikarīyati cāti ñāyo nibbānanti evamettha attho daṭṭhabbo.

Guṇasambhāvanāya parehi kayiramānaṃ paccupaṭṭhānādisāmīcikammaṃ arahantīti sāmīcikammārahā.

156.Yadidanti antogadhaliṅgavacanabhedo nipātoti tassa vacanabhedena atthamāha 『『yā imānī』』ti. Evanti pakāratthe nipāto, iminā pakārenāti attho. Tena itarāni tīṇi yugaḷāni dassitāni hontīti āha 『『evaṃ cattāri purisayugaḷāni hontī』』ti. Etanti etaṃ 『『purisapuggalā』』ti bahuvacanavasena vuttaṃ padaṃ. Purisā ca te puggalā ca purisapuggalā. Tattha 『『purisā』』ti iminā paṭhamāya pakatiyā gahaṇaṃ, 『『puggalā』』ti pana dutiyāyapi sattasāmaññenāti evaṃ vā ettha attho daṭṭhabbo. Catunnaṃ paccayānaṃ kīdisānaṃ? Ānetvā hunitabbānanti adhikārato pākaṭoyamattho. Dātabbanti vā paccattavacanaṃ 『『catunnaṃ paccayāna』』nti padaṃ apekkhitvā sāmivasena pariṇāmetabbaṃ, aññathā yesaṃ kesañci catunnaṃ paccayānaṃ 『『āhuna』』nti samaññā siyā. Āhunaṃ arahatīti vā āhuneyyo. Sakkādīnampi vā āhavananti sakkādīhipi diyyamānaṃ dānaṃ. Yattha hutaṃ mahapphalanti yasmiṃ āvahanīyaggimhi hutaṃ dadhiādi āhuneyyaggigahapataggidakkhiṇeyyaggīsu hutato uḷāraphalanti tesaṃ brāhmaṇānaṃ laddhi. Hutanti dinnaṃ. Nikāyantareti sabbatthikavādinikāye.

Ṭhapetvā 165 teti te piyamanāpe ñātimitte apanetvā, tesaṃ adatvāti adhippāyo. Esa eso. Ekabuddhantare ca dissatīti ekasmiṃ buddhantare vītivatte dissati. Ca-saddena kadāci asaṅkhyeyyepi kappe vītivatteti dasseti. Abbokiṇṇanti paṭipakkhehi avomissaṃ, kiriyāvisesakañcetaṃ. Piyamanāpattakaradhammā nāma sīlādayo, te ariyasaṅghe suppatiṭṭhitā. Ayaṃ hettha adhippāyo – ñātimittā vippayuttā na cirasseva samāgacchanti, anavaṭṭhitā ca tesu piyamanāpatā, na evamariyasaṅgho. Tasmā saṅghova pāhuneyyoti. Pubbakāranti aggakiriyaṃ. Sabbappakārenāti ādaragāravabahumānādinā, deyyadhammassa sakkaccakaraṇādinā ca sabbena pakārena. Svāyaṃ pāhavanīya-saddo 『『pāhuneyyo』』ti vuccati pariyāyabhāvena.

Dakkhanti etāya sattā yathādhippetāhi sampattīhi vaḍḍhantīti dakkhiṇā. Tathābhāvakaraṇena dakkhiṇaṃ arahati. Yathā uḷārātivipuludrayalābhena visodhitaṃ nāma hoti, evaṃ dakkhiṇā vipulaphalatāyāti vuttaṃ 『『mahapphalakaraṇatāya visodhetī』』ti.

Puññatthikehi añjali karaṇīyā etthāti añjalikaraṇīyo.

Yadipi pāḷiyaṃ 『『anuttara』』nti vuttaṃ. Natthi ito uttaraṃ visiṭṭhanti hi anuttaraṃ. Samampissa pana natthīti dassento 『『asadisa』』nti āha. Khittaṃ vuttaṃ bījaṃ mahapphalabhāvakaraṇena tāyati rakkhati, khipanti vapanti ettha bījānīti vā khettaṃ, kedārādi, khettaṃ viya khettaṃ, puññānaṃ khettaṃ puññakkhettaṃ. Sesaṃ buddhānussatiyaṃ vuttanayānusārena veditabbaṃ.

1. Sīlānussatikathāvaṇṇanā

我來幫您翻譯這段巴利文： 道名為適宜得行及涅槃,因一切行寂靜故如燃衣或頭,應舍而行故說"道稱為涅槃"。此中應知依滅作用說涅槃,或由道智等知通達作證故道為涅槃,如是此中應見義。 因他人以德敬重而作迎接等隨順業故為應隨順業。 156."此即"為含性數別之助詞故依數別說其義為"此等"。"如是"為方式義助詞,意為以此方式。以此顯示其餘三雙故說"如是為四雙士"。"此"即此依複數說"士補特伽羅"詞。士及彼等補特伽羅為士補特伽羅。其中以"士"此取第一自性,"補特伽羅"則第二亦依有情共性,或如是此中應見義。四資具如何?因關係"應帶來供養"此義明顯。或"應給"為主格, "四資具"詞應轉依屬格,否則任何四資具即有"供養"名。或應供養故為應供養。或諸釋等之供養即諸釋等所給之施。"何處供養大果"即彼等婆羅門所信于請火、家火、應供火中供養酪等較供養于請火大果。供養即給予。"於他部"即于說一切有部。 "除彼等165"即除彼等可愛可意親友,意為不給彼等。"此"即這個。"於一佛間亦見"即過一佛間見。以"亦"字顯示有時過無數劫。"無間"即不與對治雜,此為作用差別。可愛可意作法即戒等,彼等於聖僧善立。此中意為 - 親友別離不久即相會,于彼等可愛可意性亦不住,聖僧不如是。故唯僧為應客。"先作"即上作。"一切方式"即以恭敬尊重等,以恭敬作施物等一切方式。此應客詞依轉義說為"應客"。 眾生由此如所愿增長諸成就故為禮物。由作如是性故應禮物。如由得廣大極廣大二果故名清凈,如是禮物由廣果性故說"由作大果故清凈"。 應由求福者向此合掌故為應合掌。 雖于聖典說"無上",因"無有此上勝"為無上。為顯示等亦無故說"無等"。田保護已說已投種子由作大果,或投於此種子故為田,如田地等,如田為田,福田為福田。余如佛隨念中所說方式應知。 4.戒隨念解釋

1. Aho vata sīlāni akhaṇḍāni, aho vata acchiddānīti evaṃ sabbattha yojetabbaṃ. Aho vatāti ca sambhāvane nipāto. Tenāha 『『akhaṇḍatādiguṇavasenā』』ti. Akhaṇḍabhāvādisampattivasenāti attho. Parassa sīlāni anussariyamānāni piyamanāpabhāvāvahanena kevalaṃ mettāya padaṭṭhānaṃ honti, na visuṃ kammaṭṭhānanti āha 『『attano sīlāni anussaritabbānī』』ti. Cāgādīsupi eseva nayo.

Yesanti sīlādīnaṃ. Paṭipāṭiyā samādāne samādānakkamena, ekajjhaṃ samādāne uddesakkamena sīlānaṃ ādiantaṃ veditabbaṃ. Pariyante chinnasāṭako viyāti vatthante, dasante vā chinnavatthaṃ viya, visadisūdāharaṇaṃ cetaṃ. Evaṃ sesānipi udāharaṇāni. Vinivedhavasena chinnasāṭako vinividdhasāṭako. Visabhāgavaṇṇena gāvī viyāti sambandho. Sabalarahitāni vā asabalāni. Tathā akammāsāni. Sattavidhamethunasaṃyogo heṭṭhā sīlakathāyaṃ vutto eva. Kodhūpanāhādīhīti ādi-saddena makkhapaḷāsaissāmacchariyamāyāsāṭheyyamānātimānādayo gahitā. Tāniyeva akhaṇḍādiguṇāni sīlāni. Sīlassa taṇhādāsabyato mocanaṃ vivaṭṭūpanissayabhāvāpādanaṃ. Tato eva taṃsamaṅgīpuggalo serī sayaṃvasī bhujisso nāma hoti. Tenāha 『『bhujissabhāvakaraṇena bhujissānī』』ti. 『『Imināhaṃ sīlena devo vā bhaveyyaṃ devaññataro vā, tattha nicco dhuvo sassato』』ti, 『『sīlena suddhī』』ti ca evamādinā taṇhādiṭṭhīhi aparāmaṭṭhattā ayaṃ te sīlesu dosoti catūsu vipattīsu yāya kāyaci vipattiyā dassanena parāmaṭṭhuṃ anuddhaṃsetuṃ. Samādhisaṃvattanappayojanāni samādhisaṃvattanikāni.

159.Sikkhāya sagāravoti sīladhanaṃ nissāya paṭiladdhasamādānattā sātisayaṃ sikkhāya sagāravo sappatisso hoti. Sabhāgavuttīti sampannasīlehi sabhāgavuttiko, tāya eva vā sikkhāya sabhāgavutti. Yo hi sikkhāgāravarahito, so tāya visabhāgavutti nāma hoti vilomanato. Yathā parehi saddhiṃ attano chiddaṃ na hoti, evaṃ dhammāmisehi paṭisantharaṇaṃ paṭisanthāro. Sikkhāya sagāravattā eva tattha appamatto hoti. Attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayanti evamādīni bhayāni imassa dūrasamussāritānīti āha 『『attānuvādādibhayavirahito』』ti. Sesaṃ suviññeyyameva.

1. Cāgānussatikathāvaṇṇanā

我來幫您翻譯這段巴利文： 158."啊!實戒無缺,啊!實戒無穿"如是一切應結合。"啊!實"為嘆贊助詞。故說"由無缺等德"。意為由無缺等成就。隨念他人戒唯由引生可愛可意性為慈之足處,非別業處故說"應隨念自戒"。于舍等亦此方式。 "彼等"即戒等。依次受持為受持次第,一時受持為誦次第,應知戒之始終。"如邊緣斷衣"即如衣邊或緣邊斷衣,此為不同譬喻。如是余譬喻亦然。"透穿斷衣"為透穿衣。"如異色牛"為連結。或無雜斑為無斑。如是無雜染。七種淫慾結合于下戒說中已說。"瞋恚結等"以"等"字攝取覆惱嫉慳詭詐虛偽慢過慢等。彼等即無缺等德戒。由解脫戒之渴愛奴役為成就出離資助。因此具彼人名為自由自在自主。故說"由作自在性故自在"。因"以此戒我當成天或某天,于彼常恒常"及"依戒清凈"如是等不為渴愛見所執取故,此為汝戒之過為由四種違犯任一違犯之見所執取震動。成就定目的為成定。 159."于學有敬"即依戒財得受持故特別于學有敬有敬重。"同分行"即與具戒者同分行,或由彼學同分行。因無學敬者,彼名為彼異分行因相違。如不與他有穿,如是以法財作接待為接待。由於學有敬故於彼不放逸。自責怖他責怖罰怖惡趣怖等諸怖為此遠遠驅除故說"離自責等怖"。余極易知。 5.舍隨念解釋;

160.Pakatiyāti sabhāvena. Cāgādhimuttenāti deyyadhammapariccāge yuttappayuttena tanninnena tappoṇena. Niccaṃ sadā pavattā dānasaṃvibhāgā yassa so niccapavattadānasaṃvibhāgo, tena. Idhāpi 『『pakatiyā』』ti ānetvā sambandhitabbaṃ. Yaṃ parassa paṭiyattaṃ diyyati, taṃ dānaṃ. Yaṃ attanā paribhuñjitabbato saṃvibhajati, so saṃvibhāgo. Ito dāni pabhutīti ito paṭṭhāya dāni ajjatagge ajjadivasaṃ ādiṃ katvā. Adatvā na bhuñjissāmīti dānasamādānaṃ katvā . Taṃdivasanti tasmiṃ bhāvanārambhadivase. Tattha nimittaṃ gaṇhitvāti tasmiṃ dāne pariccāgacetanāya pavattiākārassa sallakkhaṇavasena nimittaṃ gahetvā. Vigatamalamaccheratādiguṇavasenāti vigatāni malamaccherāni etasmāti vigatamalamacchero, cāgo, tassa bhāvo vigatamalamaccheratā. Tadādīnaṃ guṇānaṃ, sampattīnaṃ, ānisaṃsānaṃ vā vasena.

Sataṃdhammaṃ anukkamanti sādhūnaṃ bodhisattānaṃ dhammaṃ paveṇiṃ anu anu kamanto okkamanto, avokkamanto vā. Ye ime dāyakassa lābhā āyuvaṇṇasukhabalapaṭibhānādayo, piyabhāvādayo ca bhagavatā saṃvaṇṇitā pakittitā. Manussattaṃ vāti vā-saddo avuttavikappattho, tena indriyapāṭavabhāvakammassakatāñāṇādīnaṃ saṅgaho daṭṭhabbo.

Maccheramalenāti maccherasaṅkhātena malena. Atha vā maccherañca malañca maccheramalaṃ, tena maccherena ceva lobhādimalena cāti attho. Pajāyanavasenāti yathāsakaṃ kammanibbattanavasena. Kaṇhadhammānanti lobhādiekantakāḷakānaṃ pāpadhammānaṃ. Vigatattāti pahīnattā. Vigatamalamaccherena cetasāti itthambhūtalakkhaṇe karaṇavacanaṃ. Sotāpannassa satoti gehaṃ āvasantassa sotāpannassa samānassa. Nissayavihāranti nissāya viharitabbavihāraṃ, devasikaṃ vaḷañjanakakammaṭṭhānanti attho. Abhibhavitvāti agāraṃ āvasantānaṃ aññesaṃ uppajjanakarāgādiupakkilese abhibhuyya.

Yo kiñci dentopi sāpekkhova deti, so muttacāgo na hoti, ayaṃ pana na evanti 『『muttacāgo』』ti vuttaṃ. Vissaṭṭhacāgoti nirapekkhapariccāgoti attho. Yathā pāṇātipātabahulo puggalo 『『lohitapāṇī』』ti vuccati, evaṃ dānabahulo puggalo 『『payatapāṇī』』ti vuttoti dassento 『『dātuṃ sadā dhotahatthoyevā』』ti āha. Tattha sadāti niccaṃ, abhiṇhanti attho. Pariccāgoti deyyadhammapariccāgoti adhikārato viññāyati. Yaṃ yaṃ deyyadhammaṃ pare yācanakā. Yācane yogo yācanayogo, parehi yācituṃ yuttoti attho. Yājena yuttoti dānena yutto sadā pariccajanato. Ubhayeti yathāvutte dāne, saṃvibhāge ca rato abhirato.

1. Yathā parisuddhasīlassa puggalassa akhaṇḍatādiguṇavasena attano sīlassa anussarantassa sīlānussatibhāvanā ijjhati, evaṃ parisuddhauḷārapariccāgassa puggalassa anupakkiliṭṭhameva attano pariccāgaṃ anussarantassa bhāvanā ijjhatīti dassetuṃ 『『vigatamalamaccheratādiguṇavasenā』』tiādi vuttaṃ, taṃ vuttatthameva.

Bhiyyosoti uparipi. Mattāya pamāṇassa mahatiyā mattāya, vipulena pamāṇenāti attho. Cāgādhimuttoti pariccāge adhimutto ninnapoṇapabbhāro. Tato eva alobhajjhāsayo katthacipi anabhisaṅgacitto. Paṭiggāhakesu mettāyanavasena pariccāgo hotīti mettāya mettābhāvanāya anulomakārī anurūpapaṭipatti. Visāradoti visado attanova guṇena katthacipi amaṅkubhūto abhibhuyya vihārī. Sesaṃ suviññeyyameva.

1. Devatānussatikathāvaṇṇanā

我來幫您翻譯這段巴利文： 160."由自性"即由本性。"信解舍"即于舍施物相應用心傾向趣向。"常行施分施者"即常時恒起施與分施者,由彼。此中亦應引來"由自性"結合。給予他人所準備者為施。從自己所受用分與者為分施。"從今以後"即從此開始今日起以今日為始。"不食不施"為作施受持。"彼日"即于彼修習開始日。"于彼取相"即于彼施捨思轉起行相觀察方式取相。"由離垢慳等德"即離垢慳者為離垢慳,舍,彼性為離垢慳性。依彼等德、成就或功德。 "隨行善法"即隨隨行善人菩薩法傳統,或不離。世尊讚歎稱揚彼等施者之利如壽色樂力辯等,及可愛性等。"或人性"之"或"字為未說擇一義,以此應見攝取根利性業自性智等。 "以慳垢"即以稱為慳之垢。或慳及垢為慳垢,意為以慳及貪等垢。"由生"即由各自業生。"黑法"即貪等極黑惡法。"已離"即已斷。"以離垢慳心"為如是性相之具格。"為預流者時"即住家為預流者時。"依止住"即應依止而住,意為日日所用業處。"勝過"即勝過住家其他生起貪等染。 任何給與亦有期望者非舍脫者,此非如是故說"舍脫"。"舍施"意為無期望舍。如殺生多者稱"血手",如是施多者稱"凈手"為顯示故說"常施凈手"。其中"常"即恒,意為數數。"舍"由關係知為舍施物。他乞者所乞任何施物。合於乞為乞合,意為合他人乞。合於施為合施,由常舍故。"於二者"即于如說施與分施喜好歡喜。 161.如清凈戒者由無缺等德隨念自戒成就戒隨念修習,如是清凈廣大舍者隨念無染自己舍成就修習為顯示故說"由離垢慳等德"等,彼已說義。 "更多"即更上。"以量"以大量,意為以廣量。"信解舍"即信解舍傾向趣向。因此無貪性向於何處亦無執著心。由對受者慈愛而舍故為慈之隨順作者、隨順行。"無畏"即純凈由自德於何處亦無羞愧、勝住。余極易知。 6.天隨念解釋

162.Ariyamaggavasenāti ariyamaggassa adhigamavasena. Samudāgatehīti sammadeva taduppattito uddhaṃ āgatehi. Yādisā hi ariyānaṃ santāne lokiyāpi saddhādayo, na tādisā kadācipi pothujjanikā saddhādayo. Dibbantīti devā. Cattāro mahārājāno etesanti catumahārājā, te eva cātumahārājikā. Tettiṃsa sahapuññakārino tatthūpapannāti taṃsahacaritaṃ ṭhānaṃ tāvatiṃsaṃ, tannivāsinopi devā taṃsahacaraṇato eva tāvatiṃsā. Dukkhato yātā apayātāti yāmā. Tusāya pītiyā itā upagatāti tusitā. Bhogānaṃ nimmāne rati etesanti nimmānaratino. Paranimmitesu bhogesu vasaṃ vattentīti paranimmitavasavattino. Brahmānaṃ kāyo samūho brahmakāyo, tappariyāpannatāya tattha bhavāti brahmakāyikā. Tatuttarīti tato brahmakāyikehi uttari, upari parittābhādike sandhāya vadati. Devatā sakkhiṭṭhāne ṭhapetvāti 『『yathārūpāya maggenāgatāya saddhāya samannāgatā, sīlena sutena cāgena paññāya samannāgatā ito cutā tattha upapannā tā devatā, mayhampi tathārūpā saddhā sīlaṃ sutaṃ cāgo paññā ca saṃvijjatī』』ti devatā sakkhiṭṭhāne ṭhapetvā sakkhiṃ otārentena viya attano saddhādiguṇā anussaritabbā.

Yadi evaṃ sutte (a. ni. 6.10) ubhayaguṇānussaraṇaṃ vuttaṃ, taṃ kathanti anuyogaṃ manasi katvā āha 『『sutte panā』』tiādi. Tattha kiñcāpi vuttanti 『『attano ca, tāsañca devatāna』』nti ubhayaṃ samadhuraṃ viya sutte (a. ni. 6.10) kiñcāpi vuttaṃ. Atha kho taṃ 『『devatānaṃ saddhañca sīlañcā』』tiādivacanaṃ. Sakkhiṭṭhāne ṭhapetabbanti 『『vutta』』nti parato padaṃ ānetvā sambandhitabbaṃ. Kimatthaṃ pana sakkhiṭṭhāne ṭhapananti āha 『『devatānaṃ attano saddhādīhi samānaguṇadīpanatthanti veditabba』』nti. Kasmā pana sutte yathārutavasena atthaṃ aggahetvā evaṃ attho gayhatīti āha 『『aṭṭhakathāyañhī』』tiādi.

163.Tasmāti yasmā aṭṭhakathāyaṃ devatā sakkhiṭṭhāne ṭhapetvā attano guṇānussaraṇaṃ daḷhaṃ katvā vuttaṃ, sīlacāgānussatīsu viya idhāpi attano guṇānussaraṇaṃ jhānuppattinimittaṃ yuttaṃ, tasmā. Pubbabhāge bhāvanārambhe. Aparabhāgeti yathā bhāventassa upacārajjhānaṃ ijjhati, tathā bhāvanākāle. Yadi attano eva idha guṇā anussaritabbā, kathamayaṃ devatānussatīti āha 『『devatānaṃ guṇasadisasaddhādiguṇānussaraṇavasenā』』ti. Tena sadisakappanāya ayaṃ bhāvanā 『『devatānussatī』』ti vuttā, na devatānaṃ, tāsaṃ guṇānaṃ vā anussaraṇenāti dasseti. Pubbabhāge vā pavattaṃ devatāguṇānussaraṇaṃ upādāya 『『devatānussatī』』ti imissā samaññā veditabbā. Tathā hi vakkhati 『『pubbabhāge devatā ārabbha pavattacittavasenā』』ti. Sesaṃ suviññeyyameva.

Pakiṇṇakakathāvaṇṇanā

164.Etāsanti etāsaṃ buddhānussatiādīnaṃ channaṃ anussatīnaṃ. Vitthāradesanāyanti vitthāravasena pavattadesanāyaṃ, mahānāmasuttaṃ(a. ni. 6.10; 11.11)

我來幫您翻譯這段巴利文： 162."依聖道"即依證得聖道。"已生"即由彼生起以後善來。因聖者相續中世間信等如是,凡夫信等任何時亦不如是。"照耀"為天。"有四大王者"為四大王天,即四大王眾天。三十三同修福生彼故三十三天為彼伴處,住彼諸天由彼伴故亦為三十三天。"離苦"為夜摩天。"由喜至"為兜率天。"樂化作欲樂"為化樂天。"於他化作欲樂自在轉"為他化自在天。梵眾為梵身,由屬彼故生彼為梵身天。"彼上"即彼梵身天之上,說上光音天等。"置天為證處"即"如由道而來具足信,具足戒聞舍慧,從此沒生彼諸天,我亦有如是信戒聞舍慧"如引證人般置天為證處應隨念自己信等德。 若如是經中說兩種德隨念,如何？作意此質問故說"然于經"等。其中"雖說"即經中雖說"自己及彼等諸天"兩者如同等分。然而彼"諸天之信及戒"等語。"應置證處"應引來后"說"字結合。為何置證處?說"應知為顯示諸天與自信等同德"。為何不依經文字義取義而如是取義?說"因註釋"等。 163."故"即因註釋中說置天為證處堅固隨念自德,如戒舍隨念此中亦適合自德隨念為生禪因,故。"前分"即修習初。"後分"即如何修習者成就近行禪時修習時。若此中唯應隨念自德,如何此為天隨念?說"由隨念與諸天功德相似信等德"。以此顯示此修習由相似假想說為"天隨念",非由天及彼等德隨念。或應知此名依前分所起天功德隨念。如是將說"依前分緣天轉心"。余極易知。 雜說解釋 164."此等"即此等佛隨念等六隨念。"于廣說"即于廣轉起說,即大名經;

sandhāya vadati. Bhagavātiādīnaṃ atthanti bhagavātiādīnaṃ padānaṃ atthaṃ. Atthavedanti vā hetuphalaṃ paṭicca uppannaṃ tuṭṭhimāha. Dhammavedanti hetuṃ paṭicca uppannaṃ tuṭṭhiṃ. 『『Ārakattā araha』』nti anussarantassa hi yaṃ taṃ bhagavato kilesehi ārakattaṃ, so hetu. Ñāpako cettha hetu adhippeto, na kārako, sampāpako vā. Yonena ñāyamāno arahattattho, taṃ phalaṃ. Iminā nayena sesapadesupi hetuphalavibhāgo veditabbo. Dhammānussatiādīsupi 『『ādimajjhapariyosānakalyāṇattā』』tiādinā, 『『yasmā pana sā sammāpaṭipadā』』tiādinā ca tattha tattha hetuapadeso katoyevāti. Dhammūpasaṃhitanti yathāvuttahetuhetuphalasaṅkhātaguṇūpasaṃhitaṃ. Guṇeti attano guṇe.

165.Ariyasāvakānaññevaijjhantīti ariyasāvakānaṃ ijjhantiyevāti uttarapadāvadhāraṇaṃ daṭṭhabbaṃ, avadhāraṇañca tesaṃ sukhasiddhidassanatthaṃ. Tenāha 『『tesaṃ hī』』tiādi. Na puthujjanānaṃ sabbena sabbaṃ ijjhantīti. Tathā hi vakkhati 『『evaṃ santepī』』tiādi. Yadi evaṃ , kasmā mahānāmasuttādīsu (a. ni. 6.10; 11.11) bahūsu suttesu ariyasāvakaggahaṇaṃ katanti? Tesaṃ bahulavihāratāyāti ācariyā.

Nikkhantanti niggataṃ nissaṭaṃ. Muttanti vissaṭṭhaṃ. Vuṭṭhitanti apetaṃ. Sabbametaṃ vikkhambhanameva sandhāya vadati. Gedhamhāti palibodhato. Idampīti buddhānussativasena laddhaṃ upacārajjhānamāha. Ārammaṇaṃ karitvāti paccayaṃ katvā, pādakaṃ katvāti attho. Visujjhantīti paramatthavisuddhiṃ pāpuṇanti.

Sambādheti taṇhāsaṃkilesādinā sampīḷe saṃkaṭe gharāvāse. Okāsādhigamo lokuttaradhammassa adhigamāya adhigantabbaokāso. Anussatiyo eva anussatiṭṭhānāni. Visuddhidhammāti visujjhanasabhāvā, visujjhituṃ vā bhabbā. Paramatthavisuddhidhammatāyāti paramatthavisuddhiyā nibbānassa bhabbabhāvena. Upakkamenāti payogena. Pariyodapanāti visodhanā.

166.Evaṃ santepīti evaṃ mahānāmasuttādīsu anekesu suttesu ariyasāvakasseva vasena chasu anussatīsu desitāsupi. Yassānubhāvenāti yassa cittappasādassa balena. Pītiṃ paṭilabhitvāti anussavavasena buddhārammaṇaṃ pītiṃ uppādetvā.

Chaanussatiniddesavaṇṇanā niṭṭhitā.

Iti sattamaparicchedavaṇṇanā.

1. Anussatikammaṭṭhānaniddesavaṇṇanā

Maraṇassatikathāvaṇṇanā

167.Itoti devatānussatiyā. Sā hi chasu anussatīsu sabbapacchā niddiṭṭhattā āsannā, paccakkhā ca. Anantarāyāti tadanantaraṃ uddiṭṭhattā vuttaṃ. Maraṇassa sati maraṇassatīti maraṇaṃ tāva dassetuṃ 『『tattha maraṇa』』ntiādi vuttaṃ. Kāmañcettha khandhānaṃ bhedo 『『jarāmaraṇaṃ dvīhi khandhehi saṅgahita』』nti (dhātu. 71) vacanato cutikhandhānaṃ vināso maraṇanti vattabbaṃ, visesato pana taṃ jīvitindriyassa vināsabhāvena kammaṭṭhānikānaṃ paccupatiṭṭhatīti 『『jīvitindriyassa upacchedo』』ti vuttaṃ. Tenevāha niddese 『『kaḷevarassa nikkhepo jīvitindriyassupacchedo』』ti (vibha. 236; dī. ni. 2.390; ma. ni.

我來幫您完整翻譯這段巴利文: 爲了說明意思。所謂"世尊等"的意思是指"世尊"等詞語的意思。"法喜"指緣于因果而生起的歡喜。"法義"指緣于因而生起的歡喜。當憶念"由於遠離(煩惱)故稱為阿羅漢"時,世尊遠離煩惱,這是因。這裡所說的因是指能使人了知的,而非作者或引導者。由此而知阿羅漢的意義,這是果。其餘詞句的因果分別也應以此方式理解。在法隨念等中,也如"以初中后皆善"等,"由於此是正道"等方式說明了因。"與法相應"是指與上述因果等功德相應。"功德"指自身的功德。 165.、"唯有聖弟子們能獲得"意為聖弟子們必定能獲得,應理解為后詞的限定,此限定是為顯示他們成就安樂。因此說"因為他們"等。凡夫不能完全獲得。故後面將說"雖然如此"等。既然如此,為何在《大名經》等許多經中都提到聖弟子呢？論師說這是因為他們經常安住於此。 "出離"指離開、解脫。"解脫"指舍離。"出"指遠離。這一切都是就鎮伏而言。"貪著"指執著。"這個"是指由佛隨念所得的近行定。"作為所緣"即作為條件,意為作為基礎。"清凈"指達到究竟清凈。 "狹迫"指被貪染等逼迫的在家生活。"獲得機會"指為證得出世間法而應獲得的機會。隨念本身即是隨念處。"清凈法"指具有清凈的自性,或能夠清凈。"具有究竟清凈法性"即以涅槃為應證之法。"努力"指精進。"凈化"指清凈。 166.、"雖然如此"意為雖然在《大名經》等許多經中六隨念都是針對聖弟子而說。"以其力量"指以其心凈信的力量。"獲得喜"指緣佛而生起傳聞所生之喜。 六隨念釋義註釋完畢。 如是第七品註釋。 8.、隨念業處釋義註釋 死隨念品註釋 167.、"從這裡"指從天隨念開始。因為它在六隨念中最後說示故近,也最明顯。"緊接"是因為緊接其後說示。死隨念中的死,首先以"於此死"等來說明。雖然蘊的破壞按"老死以二蘊攝"之說應說是死亡蘊的滅盡,但對修習業處者來說,它特別以命根的滅盡而現起,所以說是"命根的斷絕"。因此在義釋中說:"身體的捨棄,命根的斷絕"。

1.92, 123). Tattha ekabhavapariyāpannassāti ekena bhavena paricchinnassa. Jīvitindriyassa upacchedoti jīvitindriyappabandhassa vicchedo āyukkhayādivasena antaradhānaṃ. Samucchedamaraṇanti arahato santānassa sabbaso ucchedabhūtaṃ maraṇaṃ. Saṅkhārānaṃ khaṇabhaṅgasaṅkhātanti saṅkhatadhammānaṃ udayavayaparicchinnassa pavattikhaṇassa bhaṅgo nirodhoti saṅkhaṃ gataṃ. Khaṇikamaraṇanti yathāvuttakhaṇavantaṃ tasmiṃyeva khaṇe labbhamānaṃ maraṇaṃ. Yaṃ khandhappabandhaṃ upādāya rukkhādisamaññā, tasmiṃ anupacchinnepi allatādivigamanaṃ nissāya matavohāro sammutimaraṇaṃ. Na taṃ idha adhippetanti taṃ samucchedakhaṇikasammutimaraṇaṃ idha maraṇānussatiyaṃ nādhippetaṃ abāhullato, anupaṭṭhahanato, asaṃvegavatthuto cāti adhippāyo.

Adhippetaṃ satiyā ārammaṇabhāvena. Āyuādīnaṃ khayakāle maraṇaṃ kālamaraṇaṃ. Tesaṃ aparikkhīṇakāle maraṇaṃ akālamaraṇaṃ. 『『Kālamaraṇaṃ puññakkhayenā』』ti idaṃ yathādhikāraṃ sampattibhavavasena vuttaṃ, vipattibhavavasena pana 『『pāpakkhayenā』』ti vattabbaṃ.

Āyusantānajanakapaccayasampattiyāti āyuppabandhassa pavattāpanakānaṃ āhārādipaccayānaṃ sampattiyaṃ. Vipakkavipākattāti attano phalānurūpaṃ dātabbavipākassa dinnattā. Gatikālāhārādisampattiyāabhāvenāti devānaṃ viya gatisampattiyā, paṭhamakappiyānaṃ viya kālasampattiyā, uttarakurukādīnaṃ viya āhārasampattiyā ca abhāvena. Ādi-saddena utusukkasoṇitādiṃ pariggayhati. Ajjatanakālapurisānaṃ viyāti viya-saddo aṭṭhāne paṭṭhapito, ajjatanakālapurisānaṃ vassasatamattaparimāṇassa viya āyuno khayavasenāti yojanā. Evaṃ hi anāgatepi paramāyuno saṅgaho kato hoti, atīte pana gatisampattiyā viya kālāhārādisampattiyā bhāvena anekavassasahassa parimāṇopi āyu ahosi. Ayañca vibhāgo vattamānassa antarakappassa vasena vuttoti daṭṭhabbaṃ. Kalāburājādīnanti ādi-saddena nandayakkhanandamāṇavakādīnaṃ saṅgaho daṭṭhabbo. Taṃ sabbampīti yaṃ 『『kālamaraṇaṃ akālamaraṇaṃ, tatthāpi puññakkhayamaraṇaṃ āyukkhayamaraṇaṃ ubhayakkhayamaraṇaṃ upakkamamaraṇa』』nti vuttappabhedaṃ maraṇaṃ, taṃ sabbampi.

168.Yonisoti upāyena. Manasikāroti maraṇārammaṇo manasikāro. Yena pana upāyena manasikāro pavattetabbo, taṃ byatirekamukhena dassetuṃ 『『ayoniso pavattayato』』tiādi vuttaṃ. Tattha ayoniso pavattayatoti anupāyena satiṃ, saṃvegaṃ, ñāṇañca anupaṭṭhapetvā maraṇaṃ anussarato. Tadetaṃ sabbampīti sokapāmojjānaṃ uppajjanaṃ, saṃvegassa anuppajjanaṃ, santāsassa uppajjanañca yathākkamaṃ satisaṃvegañāṇaviharato hoti. Yo hi 『『maraṇaṃ nāmetaṃ jātassa ekantika』』nti paṇḍitānaṃ vacanaṃ sarati, tattha saṃvegajāto hoti sampajāno ca, tassa iṭṭhajanamaraṇādinimittaṃ sokādayo anokāsāva. Tasmāti yasmā ayoniso manasikāraṃ pavattayato ete dosā, tasmā. Tattha tatthāti araññasusānādīsu. Hatamatasatteti corādīhi hate, sarasena mate ca satte. Diṭṭhapubbā sampatti yesaṃ te diṭṭhapubbasampattī, tesaṃ diṭṭhapubbasampattīnaṃ. Yojetvāti upaṭṭhapetvā. Ekaccassāti tikkhindriyassa ñāṇuttarassa.

我來翻譯這段巴利文： 1.92,123.、其中"屬於一有"指限於一個存在。"命根斷絕"指命根相續的中斷，以壽命盡等方式消失。"斷絕死"指阿羅漢相續的完全斷絕之死。"諸行剎那壞滅"指有為法生滅所限定的存續剎那的壞滅、滅盡。"剎那死"指如上所說具有剎那性，在那剎那中所得的死。依據蘊的相續而有樹等概念，即使相續未斷，也因濕潤等的消失而有死的言說，這是世俗死。"這裡不是指這個"意思是說這裡的死隨念不是指那斷絕死、剎那死、世俗死，因為它們不普遍、不明顯、不是警惕事。 作爲念的所緣而意指。壽命等盡時的死是時死。它們未盡時的死是非時死。"時死是由福盡"這是就適宜的生有而言，若就不適宜的生有則應說"由惡盡"。 "由壽命相續生起因緣具足"指使壽命相續進行的食等因緣具足。"由異熟成熟"指已給予與其果相應的應給異熟。"由缺乏趣處、時節、食等圓滿"指如諸天的善趣圓滿、如最初劫人的時節圓滿、如北俱盧洲等的食物圓滿的缺乏。"等"字包括氣候、精子、血液等。"如現在時代的人們"中的"如"字用於不當處，應理解為：如現在時代的人們壽命僅有百歲左右的盡。如此也包括未來的最長壽量，而過去由於有如善趣圓滿的時節食物等圓滿，壽命甚至有數千年之長。這種區分應理解為就現在的中劫而說。"如迦羅布王等"的"等"字應理解為包括難陀夜叉、難陀學童等。"這一切"指上述時死、非時死，其中又有福盡死、壽盡死、二俱盡死、加害死等種類的死。 168.、"如理"指以方便。"作意"指緣死的作意。為顯示應以何種方式進行作意，以相反方式說"不如理修習"等。其中"不如理修習"指以不當方式，不現起念、警惕、智而隨念死。"這一切"指憂喜的生起、警惕不生起、恐懼的生起，依次是由於缺乏念、警惕、智而住。若憶念智者所說"死是生者必然"，對此生起警惕並正知，則對所愛者死等所生的憂等無有立足處。"因此"意為因為不如理作意有這些過失，所以。"在彼彼處"指在林間、墓地等處。"被殺死的有情"指被盜賊等殺害和自然死亡的有情。"曾見過繁榮者"指那些曾見過繁榮的人們。"配合"指現起。"某些人"指利根者、以智為上者。

169.Vadhakapaccupaṭṭhānatoti ghātakassa viya pati pati upaṭṭhānato āsannabhāvato. Sampattivipattitoti ārogyādisampattīnaṃ viya jīvitasampattiyā vipajjanato. Upasaṃharaṇatoti paresaṃ maraṇaṃ dassetvā attano maraṇassa upanayanato. Kāyabahusādhāraṇatoti sarīrassa bahūnaṃ sādhāraṇabhāvato. Āyudubbalatoti jīvitassa dubbalabhāvato. Animittatoti maraṇassa vavatthitanimittābhāvato . Addhānaparicchedatoti kālassa paricchannabhāvato. Khaṇaparittatoti jīvitakkhaṇassa ittarabhāvato.

Vadhakapaccupaṭṭhānatoti ettha viya-saddo luttaniddiṭṭhoti dassento 『『vadhakassa viya paccupaṭṭhānato』』ti vatvā tamevatthaṃ vivaranto 『『yathā hī』』tiādimāha. Tattha cārayamānoti āgurento paharaṇākāraṃ karonto. Paccupaṭṭhitova upagantvā ṭhito samīpe eva. Jarāmaraṇaṃ gahetvāva nibbattanti 『『yathā hi ahicchattakamakuḷaṃ uggacchantaṃ paṃsuvirahitaṃ na hoti, evaṃ sattā nibbattantā jarāmaraṇavirahitā na hontī』』ti ettakena upamā. Ahicchattakamakuḷaṃ kadāci katthaci paṃsuvirahitampi bhaveyya, sattā pana kathañcipi jarāmaraṇavirahitā na hontīti khaṇikamaraṇaṃ tāva upamābhāvena dassetvā idhādhippetaṃ maraṇaṃ dassetuṃ 『『tathā hī』』tiādi vuttaṃ. Atha vā yadime sattā jarāmaraṇaṃ gahetvāva nibbattanti, nibbattisamanantarameva maritabbanti codanaṃ sandhāyāha 『『tathā hī』』tiādi. Avassaṃ maraṇatoti avassaṃ maritabbato, ekantena maraṇasabbhāvato vā. Pabbateyyāti pabbatato āgatā. Hārahārinīti pavāhe patitassa tiṇapaṇṇādikassa ativiya haraṇasīlā. Sandatevāti savati eva. Vattatevāti pavāhavasena vattati eva na tiṭṭhati.

Yamekarattinti yassaṃ ekarattiyaṃ, bhummatthe upayogavacanaṃ daṭṭhabbaṃ, accantasaṃyoge vā. Paṭhamanti sabbapaṭhamaṃ paṭisandhikkhaṇe. Gabbheti mātukucchiyaṃ. Māṇavoti satto. Yebhuyyena sattā rattiyaṃ paṭisandhiṃ gaṇhantīti rattiggahaṇaṃ. Abbhuṭṭhitovāti uṭṭhitaabbho viya, abhimukhabhāvena vā uṭṭhitova maraṇassāti adhippāyo. So yātīti so māṇavo yāti, paṭhamakkhaṇato paṭṭhāya gacchateva. Sa gacchaṃ na nivattatīti so evaṃ gacchanto khaṇamattampi na nivattati, aññadatthu maraṇaṃyeva upagacchati.

Kunnadīnanti pabbatato patitānaṃ khuddakanadīnaṃ. Pāto āporasānugatabandhanānanti purimadivase divā sūriyasantāpena anto anupavisitvā puna rattiyaṃ bandhanamūlaṃ upagatena āporasena tintasithilabandhanatāya pāto āporasānugatabandhanānaṃ.

Accayantīti atikkamanti. Uparujjhatīti nirujjhati. Udakameva odakaṃ, udakoghaṃ vā . Yasmā accayanti ahorattā, tasmā jīvitaṃ uparujjhati. Yasmā jīvitaṃ uparujjhati, tasmā āyu khīyati maccānaṃ. Papatatoti papatanato bhayaṃ sāmikānaṃ rukkhe ṭhatvā kamme viniyuñjitukāmānaṃ, heṭṭhā paviṭṭhānaṃ vā. Uggamanaṃ pati uggamananimittaṃ. Mā maṃ amma nivāraya pabbajjāyāti adhippāyo.

Koci mittamukhasatturandhagavesī saha vattamānopi na haneyya, ayaṃ pana ekaṃsena hanatiyevāti dassetuṃ 『『sahajātiyā āgatato』』ti vatvā 『『jīvitaharaṇato cā』』ti vuttaṃ.

我來翻譯這段巴利文： 169.、"如屠者現前"指如殺手一般一再現前、接近。"從圓滿到衰敗"指如健康等圓滿一樣，生命圓滿也會衰敗。"引申"指指出他人之死而引申到自己之死。"身體為多人共有"指身體為許多（因緣）所共有。"壽命脆弱"指生命的脆弱性。"無相"指死亡無確定相。"期限有限"指時間有限。"剎那短暫"指生命剎那短暫。 關於"如屠者現前"，為顯示其中省略的"如"字，說"如屠者現前"，為解釋其義而說"如同"等。其中"揮動"指作出擊打的動作。"現前"即靠近而立，就在附近。"伴隨著老死而生"以"如同蘑菇發芽時必帶泥土，眾生出生時必帶老死"為譬喻。蘑菇或許有時有處無泥土，但眾生無論如何都不能離開老死，如此先以剎那死為譬喻，為顯示此處所指的死而說"如是"等。或者，為迴應"既然眾生伴隨著老死而生，是否一生即應死去"的質疑而說"如是"等。"必定死"指必定要死，或確定有死。"山洪"指從山上而來。"沖刷一切"指極善於沖走落入水流中的草葉等。"流動"指不斷流動。"運轉"指以水流方式運轉而不停止。 "某一夜"指在某一夜中，應理解為處格的賓格用法，或表完全結合。"最初"指最開始的結生剎那。"胎中"指母胎中。"人"指有情。取"夜"是因為大多數有情在夜間結生。"升起"指如雲升起，或指面向死亡而起。"他行"指那人行走，從最初剎那起就一直在走。"他行不返"指他如此行走連一剎那也不返回，只是趨向死亡。 "小河"指從山上流下的小河。"晨起水氣浸潤綁縛"指前一天白天被太陽熱氣滲入內部，夜間又被水氣回到根部浸潤，因此在晨起時綁縛被水氣浸潤而鬆軟。 "流逝"指經過。"止息"指滅盡。"水"即是水，或水流。因為晝夜流逝，所以生命止息。因為生命止息，所以眾生壽命耗盡。"墜落"指對想在樹上工作的主人們，或進入樹下者而言的墜落之危險。"升起"指升起之因。意思是"母親啊，請勿阻止我出家"。 為顯示某些親友面貌的敵人雖在尋找破綻而共處也不一定會殺害，而這個卻必定會殺害，所以說"與生俱來"后又說"奪取生命"。

170.Nanti sampattiṃ. Sukhīti dibbasadisehi bhogehi, ādhipateyyena ca sukhasamaṅgī. Dehabandhenāti sarīrena. Asokoti asokamahārājā. Sokamāgatoti socitabbataṃ gato.

Ārogyaṃ yobbanānaṃ. Byādhijarāpariyosānatā jīvitassa maraṇapariyosānatāya udāharaṇavasena ānītā, paccayabhāgavasena vā. Lokoyeva lokasannivāso yathā sattāvāsāti, sannivasitabbatāya vā sattanikāyo lokasannivāso. Anugatoti anubandho paccatthikena viya. Anusaṭoti anupaviṭṭho upavisena viya. Abhibhūtoti ajjhotthaṭo maddahatthīhi viya. Abbhāhatoti pahaṭo bhūtehi viya.

Selāti silāmayā, na paṃsuādimayā. Vipulāti mahantā anekayojanāyāmavitthārā. Nabhaṃ āhaccāti vipulattā eva ākāsaṃ abhivihacca sabbadisāsu pharitvā. Anupariyeyyunti anuvicareyyuṃ. Nippothentāti attanā āghātitaṃ cuṇṇavicuṇṇaṃ karontā. Adhivattantīti adhibhavanti. Kulena vā rūpena vā sīlena vā sutena vā saddhādīhi vā seṭṭhoti sambhāvanāya khattiyādīsu na kañci parivajjeti. Tehi eva nihīnoti avamaññamānāya suddādīsu na kañci parivajjeti. Aññadatthu sabbameva abhimaddati nimmathati. Daṇḍādiupāyā ca tattha avisayā evāti dassetuṃ 『『na tattha hatthīnaṃ bhūmī』』tiādi vuttaṃ. Tattha mantayuddhenāti āthabbaṇavedavihitena mantasaṅgāmappayogena. Dhanenāti dhanadānena. Vā-saddo avuttavikappanattho. Tena sāmaṃ, bhedañca saṅgaṇhāti.

我來翻譯這段巴利文： 170.、"那"指繁榮。"快樂"指以類似天界的享受和統治權而具足安樂。"以身體束縛"指以色身。"無憂"指阿育大王。"遭遇憂"指陷入應憂愁的狀態。 "健康與青春"。以疾病和衰老為終點來說明生命以死亡為終點是作為譬喻而引述，或是根據因緣關係。世間即是世間住處，如有情住處；或由於可居住性，有情群即是世間住處。"隨逐"指如敵人般跟隨。"滲入"指如毒藥般滲入。"壓伏"指如被髮狂的象踐踏般覆蓋。"打擊"指如被鬼魅擊打。 "石"指由巖石所成，非由泥土等所成。"巨大"指廣大，有多由旬的長度和寬度。"觸天"即因巨大而擊觸虛空，遍滿所有方向。"環繞"指轉動。"粉碎"指將所擊中的完全碾成碎屑。"壓過"指壓制。不論以種姓、容貌、戒行、博聞，或信等認為殊勝，對剎帝利等任何人都不會避開。同樣，以這些為低劣而輕視首陀羅等任何人也不會避開。必定會壓碎、摧毀一切。 為顯示杖等方便在此無效，故說"於此非像之地"等。其中"咒術戰"指以阿闥婆吠陀所制定的咒術戰爭方式。"以財"指以佈施財物。"或"字表示包括未說之義。由此包括安撫和離間。

171.Parehi saddhiṃ attano upasaṃharaṇatoti parehi matehi saddhiṃ 『『tepi nāma matā, kimaṅgaṃ pana mādisā』』ti attano maraṇassa upanayanato. Yasamahattatoti parivāramahattato, vibhavamahattato ca. Puññamahattatoti mahāpuññabhāvato. Thāmamahattatoti vīriyabalamahattato. Yudhiṭṭhilo dhammaputto. Cānuro yo baladevena nibbuddhaṃ katvā mārito.

Saha iddhīhīti vejayantakampananandopanandadamanādīsu diṭṭhānubhāvāhi attano iddhīhi saddhiṃ maccumukhaṃ paviṭṭho.

Kalaṃ nagghanti soḷasinti soḷasannaṃ pūraṇabhāgaṃ na agghanti. Idaṃ vuttaṃ hoti – āyasmato therassa sāriputtassa paññaṃ soḷasabhāge katvā tato ekaṃ bhāgaṃ soḷasadhā gahetvā laddhaṃ ekabhāgasaṅkhātaṃ kalaṃ sammāsambuddhaṃ ṭhapetvā aññesaṃ sattānaṃ paññā na agghantīti.

Sabbassāpi saṃkilesapakkhassa samugghāto ñāyena āraddhavīriyassa hotīti āha 『『ñāṇavīriyabalenā』』ti. Sammādiṭṭhisammāvāyāmesu hi siddhesu aṭṭhaṅgiko ariyamaggo siddhova hotīti. Ekākībhāvena khaggavisāṇakappā. Paratoghosena vinā sayameva bhūtā paṭividdhākuppāti sayambhuno.

Hatthagatasuvaṇṇavalayānaṃ aññamaññaṃ saṅghaṭṭanaṃ vaṃsakaḷīrassa katthaci asattatāti evamādikaṃ taṃ taṃ nimittaṃ kāraṇaṃ āgamma. Vīmaṃsantāti pavattinivattiyo upaparikkhantā. Mahantānaṃ sīlakkhandhādīnaṃ esanaṭṭhena mahesayo. Ekacariyanivāsenāti ekacariyanivāsamattena, na sīlādinā. Khaggamigasiṅgasamā upamā yesaṃ, khaggamigasiṅgaṃ vā samūpamā yesaṃ te khaggasiṅgasamūpamā.

Tambanakhatuṅganakhatādiasītianubyañjanapaṭimaṇḍitehi suppatiṭṭhitapādatādīhi dvattiṃsāya mahāpurisalakkhaṇehi vicitro acchariyabbhuto rūpakāyo etassāti asīti…pe… rūpakāyo. Saha vāsanāya sabbesaṃ kilesānaṃ pahīnattā sabbākāraparisuddhasīlakkhandhādiguṇaratanehi samiddho dhammakāyo etassāti sabbākāra…pe… dhammakāyo. Ṭhānasoti taṅkhaṇeyeva.

Evaṃmahānubhāvassāti evaṃ yathāvuttarūpakāyasampattiyā, dhammakāyasampattiyā ca viññāyamānavipulāparimeyyabuddhānubhāvassa, vasaṃ nāgataṃ anupagamanavasenāti adhippāyo.

Maraṇaṃ sāmaññaṃ etassāti maraṇasāmañño, tassa bhāvo maraṇasāmaññatā, tāya.

172.Kimikulānanti kimisamūhānaṃ, kimijātīnaṃ vā. Jīyantīti jaraṃ pāpuṇanti.

Nikkhanteti vītivatte. Paṭihitāyāti paccānugatāya. So mamassa antarāyoti sā yathāvuttā na kevalaṃ kālakiriyāva, atha kho mama atidullabhaṃ khaṇaṃ labhitvā ṭhitassa satthusāsanamanasikārassa antarāyo assa bhaveyya. Byāpajjeyyāti vipattiṃ gaccheyya. Satthakena viya aṅgapaccaṅgānaṃ kantanakā maraṇakāle sandhibandhanacchedanakavātā satthakavātā.

173.Abalanti balahīnaṃ. Dubbalanti tasseva vevacanaṃ. Abhāvattho hi ayaṃ du-saddo 『『dussīlo (a. ni. 5.213; a. ni. 10.75) duppañño』』tiādīsu (ma. ni.

我來翻譯這段巴利文： 171.、"與他人相比於己"指與死去的他人相比較說"他們尚且死去，何況像我這樣的人"而引申到自己的死。"地位之大"指眷屬之大和財富之大。"福德之大"指大福德性。"力量之大"指精進力之大。"優提色羅"是正法之子。"加諾羅"是被跋羅提婆搏鬥而殺死的人。 "連同神通"指以在震動勝利宮、降伏難陀優波難陀等事中所顯示的神通力，與其神通一起進入死亡之口。 "不值十六分之一"指不及十六分滿的一分。這是說：將尊者舍利弗的智慧分成十六份，再取其一份分成十六份，所得的一份，除了正等正覺者外，其他眾生的智慧不及其價值。 由於一切煩惱分都由正理精進而斷除，故說"以智慧精進力"。因為正見、正精進成就時，八支聖道即已成就。因獨處而如犀牛角。不依他聞而自己證得不動，故為自覺者。 依于手中金鐲相互撞擊、竹筍不依附等種種因緣。"觀察"指詳細考察活動與止息。因尋求戒蘊等大法而為大仙。"以獨行居住"僅指獨行居住，非指戒等。以犀角為譬喻者，或以犀角為同等譬喻者，稱為如犀角譬喻者。 具有銅色指甲、凸起指甲等八十種隨好莊嚴，以及足善安立等三十二大人相所莊嚴的稀有奇妙色身，故稱"八十"等"色身"。因斷除一切煩惱及習氣而具足一切種清凈戒蘊等功德寶，故具"一切"等"法身"。"當下"指在那一剎那。 "如此大威力"指如此以前述色身圓滿、法身圓滿而可知的廣大無量佛陀威力，意為未隨順進入其勢力範圍。 "死亡平等"就是它的，故為死亡平等性，以此。 172.、"蟲類"指蟲群或蟲種。"衰老"指達到老。 "已過去"指已度過。"返回"指回來。"那會成為我的障礙"指不僅是前述的死亡，而且會成為我已獲得極難得的時機而住于師教作意的障礙。"敗壞"指趨向毀滅。"刀風"指如刀割截肢體般在死時切斷關節結縛的風。 173.、"無力"指缺乏力量。"微弱"是它的同義詞。這個"du"字表示缺乏義，如在"惡戒"、"愚癡"等中

1.449) viya. Tadetaṃ āyu. Assāsapassāsānaṃ samavuttitā aparāparaṃ pavesanikkhamova. Bahi nikkhantanāsikavāte anto apavisante, paviṭṭhe vā anikkhamanteti ekasseva pavesanikkhamo viya vuttaṃ, taṃ nāsikavātabhāvasāmaññenāti daṭṭhabbaṃ. Adhimattatāya accāsannaadhiṭṭhānādinā. Tadabhāvo hi iriyāpathānaṃ samavuttitā. Atisītena abhibhūtassa kāyassa vipajjanaṃ mahiṃsaraṭṭhādīsu himapātakālena dīpetabbaṃ. Tattha hi sattā sītena bhinnasarīrā jīvitakkhayaṃ pāpuṇanti. Atiuṇhena abhibhūtassa vipajjanaṃ marukantāre uṇhābhitattāya pacchiṃ, tattha ṭhapitaṃ upari sāṭakaṃ, puttañca akkamitvā matāya itthiyā dīpetabbaṃ. Mahābhūtānaṃ samavuttitā pakopābhāvo . Pathavīdhātuādīnaṃ pakopena sarīrassa vikārāpatti parato dhātukammaṭṭhānakathāyaṃ āgamissati. Yuttakāleti bhuñjituṃ yuttakāle khuddābhibhūtakāle.

174.Avavatthānatoti kālādivasena vavatthānābhāvato. Vavatthānanti cettha paricchedo adhippeto, na asaṅkarato vavatthānaṃ, nicchayo cāti āha 『『paricchedābhāvato』』ti. Na nāyareti na ñāyanti.

Itoparanti ettha paranti paraṃ aññaṃ kālanti attho. Tena orakālassāpi saṅgaho siddho hoti. Paramāyuto orakālaṃ eva cettha 『『para』』nti adhippetaṃ. Tato paraṃ sattānaṃ jīvanassa abhāvato 『『vavatthānābhāvato』』ti vattuṃ na sakkāti. Abbudapesītiādīsu 『『abbudakāle pesikāle』』tiādinā kāla-saddo paccekaṃ yojetabbo. Kāloti idha pubbaṇhādivelā adhippetā. Tenāha 『『pubbaṇhepi hī』』tiādi. Idheva dehena patitabbanti sambandho. Anekappakāratoti nagare jātānaṃ gāme, gāme jātānaṃ nagare, vane jātānaṃ janapade, janapade jātānaṃ vanetiādinā anekappakārato. Ito cutenāti ito gatito cutena. Idha imissaṃ gatiyaṃ. Yantayuttagoṇo viyāti yathā yante yuttagoṇo yantaṃ nātivattati, evaṃ loko gatipañcakanti ettakena upamā.

175.Appaṃ vā bhiyyoti vassasatato upari 『『dasa vā vassāni, vīsati vā』』tiādinā dutiyaṃ vassasataṃ apāpuṇanto appakaṃ vā jīvatīti attho. Gamanīyoti gandhabbo upapajjanavasena. Samparāyoti paraloko.

Hīḷeyyāti paribhaveyya na sambhāveyya. Nanti āyuṃ. Suporisoti sādhupuriso paññavā. Careyyāti sucaritaṃ careyya. Tenāha 『『ādittasīsovā』』ti.

Sattahi upamāhīti –

『『Seyyathāpi, brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti. Udake udakapubbuḷaṃ. Udake daṇḍarāji. Nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā akasireneva vameyya. Divasaṃ santatte ayokaṭāhe maṃsapesi pakkhittā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti. Gāvī vajjhā āghātanaṃ nīyamānā yaṃ yadeva pādaṃ uddharati, santikeva hoti vadhassa, santikeva maraṇassa, evamevaṃ kho, brāhmaṇa, govajjhūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa』』nti (a. ni.

我來翻譯這段巴利文： 1.449.、如同那樣。這個生命。入出息的均衡就是反覆的進出。當出去的鼻息不入內，或入內的不出去，如說是一個的出入，這應理解為以鼻息的共同性而說。由過度即過近所依等。因為沒有這個才是四威儀的均衡。被嚴寒壓制的身體敗壞，應以摩醯沙勒國等在下雪時為例。在那裡眾生被寒冷弄壞身體而命終。被酷熱壓制的敗壞，應以沙漠中被熱所逼，踏著籃子、上面放的衣服和兒子而死的女人為例。大種的均衡是無躁動。由地界等躁動而身體發生變異，後面在界業處的解說中會出現。"適時"指適合進食的時候、被飢餓所逼的時候。 174.、"無確定"指無法依時間等確定。這裡的"確定"是指限定，不是指無混雜的確定和決定，所以說"無限定"。"不知道"指不了知。 "此後"中的"后"意為其他時間。由此也包括近時。這裡的"后"是指從最長壽量往下的近時。因為此後眾生無法存活，所以不能說"無確定"。在"肉團、肉片"等中，"時"字應分別與"肉團時、肉片時"等結合。"時"在這裡指上午等時分。所以說"因為在上午"等。應與"就在此處以身體倒下"結合。"多種方式"指城中出生的在鄉村，鄉村出生的在城中，林中出生的在地區，地區出生的在林中等多種方式。"從此處死"指從此趣死。"此處"指在此趣。"如套在機器上的牛"的譬喻是：如同套在機器上的牛不能超出機器，如是世間不出五趣。 175.、"或更少"意為超過百歲"十年或二十年"等不到第二個百歲而活的壽命少。"所去處"指乾闥婆以投生方式。"來世"指他世。 "輕視"指輕蔑不尊重。"它"指壽命。"善人"指善良的智者。"應行"指應行善行。所以說"如頭燃燒"。 "以七個譬喻"即： "婆羅門啊！譬如草尖上的露珠，日昇時即刻消失，不能久住。水中的水泡。水中的棍痕。山間的急流，奔騰遠去，沖刷一切。力士在舌尖上聚集唾液毫不費力地吐出。熾熱一日的鐵鍋中放入肉片即刻消失，不能久住。如被牽往屠場的母牛，每舉一足即近於殺戮，即近於死亡。如是，婆羅門啊！人的生命如被殺的牛，短暫輕促，多苦多惱，應以智慧了知，應作善事，應行梵行，生者無不死。" ;

7.74) –

Evamāgatāhi imāhi sattahi upamāhi alaṅkataṃ.

Rattindivanti ekaṃ rattindivaṃ. Bhagavato sāsananti ariyamaggapaṭivedhāvahaṃ satthu ovādaṃ. Bahuṃ vata me kataṃ assāti bahuṃ vata mayā attahitaṃ pabbajitakiccaṃ kataṃ bhaveyya. Tadantaranti taṃ khaṇaṃ tattakaṃ velaṃ. Ekaṃ piṇḍapātanti ekaṃ divasaṃ yāpanappahonakaṃ piṇḍapātaṃ. Dandhanti mandaṃ cirāya. Avissāsiyo avissāsanīyo.

1. Citte dharanteyeva sattānaṃ jīvitavohāro, cittassa ca atiittaro khaṇo lahuparivattibhāvato. Yathāha bhagavā 『『nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta』』nti (a. ni. 1.48; kathā. 335). Tasmā sattānaṃ jīvitaṃ ekacittakkhaṇikattā lahusaṃ ittaranti dassento 『『paramatthato』』tiādimāha. Tattha 『『paramatthato』』ti iminā yāyaṃ 『『yo ciraṃ jīvati, so vassasata』』ntiādinā sattānaṃ (dī. ni. 2.7; saṃ. ni. 1.145; a. ni. 7.74) jīvitappavatti vuttā, sā pabandhavisayattā vohāravasenāti taṃ paṭikkhipati. 『『Atiparitto』』ti iminā –

『『Seyyathāpi, bhikkhave, cattāro daḷhadhammā dhanuggahā susikkhitā katahatthā katūpāsanā catuddisā ṭhitā assu, atha puriso āgaccheyya 『ahaṃ imesaṃ…pe… katūpāsanānaṃ catuddisā kaṇḍe khitte appatiṭṭhite pathaviyaṃ gahetvā āharissāmī』ti. Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, tato sīghataro. Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, yathā ca yā devatā candimasūriyānaṃ purato dhāvanti, tāsaṃ devatānaṃ javo, tato sīghataraṃ āyusaṅkhārā khīyantī』』ti (saṃ. ni. 2.228) –

Evaṃ vuttaṃ parittampi paṭikkhipati. Tatra hi gamanassādānaṃ devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi, pāde ca baddhakhuradhārāsannipātatopi parittako rūpajīvitindriyassa so khaṇo vutto, cittassa pana ativiya parittataro, yassa upamāpi natthi. Tenevāha 『『yāvañcidaṃ, bhikkhave, upamāpi na sukarā, yāva lahuparivattaṃ citta』』nti (a. ni.

我來 譯這段巴利文： 7.74. - 以如此所說的這七個譬喻來莊嚴。 "晝夜"指一晝夜。"世尊的教導"指能導致證悟聖道的導師教誡。"我實已做了很多"意為我已做了很多出家人的自利之事。"其間"指那個時刻、那麼多時間。"一托缽"指一日所需的托缽食。"遲緩"指慢、久遠。"不可信賴"指不值得信賴。 176.、只要心在持續，眾生就有生命的言說，而心的剎那極其短暫因為迅速變異。如世尊所說："諸比丘，我不見有任何一法如此迅速變異，如此心。"因此為顯示眾生的生命因為僅為一心剎那而迅速短暫，說"就究竟義"等。其中"就究竟義"否定以"長壽者活一百歲"等所說的眾生生命延續，那是就相續而言的世俗說法。以"極其短暫"否定如下所說的短暫： "諸比丘，譬如有四位強健的弓箭手，善於訓練，熟練，精通射術，站在四方。然後有人來說：'我要在這些......精通射術者從四方射出，箭未落地時把它們抓住帶來。'諸比丘，如那人的速度，如日月的速度，比那更快。諸比丘，如那人的速度，如日月的速度，如在日月前奔跑的天神們的速度，比那更快地壽行耗盡。" 在那裡說到色命根的剎那比天子們上下相對奔跑時頭部和足部繫著的剃刀相遇還要短暫，而心的剎那更加短暫，無法找到譬喻。所以說："諸比丘，要找譬喻說明心的迅速變異，是很困難的。"

1.48). Jīvitakkhaṇoti jīvanakkhaṇo. Ekacittappavattimattoyeva ekassa cittassa pavattimatteneva sattānaṃ paramatthato jīvanakkhaṇassa paricchinnattā. Idāni tamatthaṃ upamāya pakāsento 『『yathā nāmā』』tiādimāha. Tattha pavattamānanti pavattantaṃ. Ekacittakkhaṇikanti ekacittakkhaṇamattavantaṃ. Tasmiṃ citte niruddhamatteti yena vattamānacittakkhaṇena 『『jīvatī』』ti vuccati, tasmiṃ citte nirodhaṃ bhaṅgaṃ pattamatte taṃsamaṅgī satto niruddho matoti vuccati. Vuttamevatthaṃ pāḷiyā vibhāvetuṃ 『『yathāhā』』tiādi vuttaṃ. Tena tīsupi kālesu sattānaṃ paramatthato jīvanaṃ nāma cittakkhaṇavasenevāti dasseti.

Jīvitanti jīvitindriyaṃ. Sukhadukkhāti sukhadukkhavedanā. Upekkhāpi hi sukhadukkhāsu eva antogadhā iṭṭhāniṭṭhabhāvato. Attabhāvoti jīvitavedanāviññāṇāni ṭhapetvā avasiṭṭhadhammā vuttā. Kevalāti attanā, niccabhāvena vā avomissā. Ekacittasamāyuttāti ekekena cittena sahitā. Lahuso vattati khaṇoti vuttanayena ekacittakkhaṇikatāya lahuko atiittaro jīvitādīnaṃ khaṇo vattati.

Ye niruddhā marantassāti cavantassa sattassa cutito uddhaṃ 『『niruddhā』』ti vattabbā ye khandhā. Tiṭṭhamānassa vā idhāti ye vā idha pavattiyaṃ tiṭṭhantassa dharantassa bhaṅgappattiyā niruddhā khandhā. Sabbepi sadisā te sabbepi ekasadisā. Kathaṃ? Gatā appaṭisandhikā puna āgantvā paṭisandhānābhāvena vigatā. Yathā hi cutikhandhā na nivattanti, evaṃ tato pubbepi khandhā, tasmā ekacittakkhaṇikaṃ sattānaṃ jīvitanti adhippāyo.

Anibbattena na jātoti anuppannena cittena jāto na hoti ajāto nāma hoti. Paccuppannena vattamānena cittena jīvati jīvamāno nāma hoti. Cittabhaṅgā mato lokoti cuticittassa viya sabbassapi tassa tassa cittassa bhaṅgappattiyā ayaṃ loko paramatthato mato nāma hoti niruddhassa appaṭisandhikattā. Evaṃ santepi paññatti paramatthiyā yā taṃ taṃ dharantaṃ cittaṃ upādāya 『『tisso jīvati, phusso jīvatī』』ti vacanappavattiyā visayabhūtā santānapaññatti, sā ettha paramatthiyā paramatthabhūtā. Tathā hi vadanti 『『nāmagottaṃ na jīratī』』ti (saṃ. ni. 1.76).

177.Aññataraññatarena ākārena. Cittanti kammaṭṭhānārammaṇaṃ cittaṃ. Āsevanaṃ labhatīti bhāvanāsevanaṃ labhati, bahiddhā vikkhepaṃ pahāya ekattavasena maraṇārammaṇameva hotīti. Tenāha 『『maraṇārammaṇā sati santiṭṭhatī』』ti. Sabhāvadhammānaṃ bhedo sabhāvadhammagatiko evāti āha 『『sabhāvadhammattā pana ārammaṇassā』』ti. Tenāha bhagavā 『『jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna』』ntiādi (saṃ. ni.

我來翻譯這段巴利文： 1.48.、"生命剎那"指存活的剎那。"僅為一心活動"因為就究竟義而言，眾生的存活剎那僅限於一心的活動。現在為以譬喻說明此義而說"譬如"等。其中"活動"指正在活動。"一心剎那"指僅具一心剎那。"在那心滅盡時"指以現在心剎那而稱為"活著"，在那心剛達到滅盡壞滅時，具有它的有情稱為滅盡、死亡。為以聖典闡明已說之義而說"如說"等。由此顯示在三時中眾生就究竟義而言的活命只是依心剎那。 "生命"指命根。"樂苦"指樂受和苦受。舍也包含在樂苦中，因為有可意、不可意性。"自體"指除去生命、受、識外的其餘諸法。"獨"指以自體，或以常性而不相混。"與一心相應"指與每一心相俱。"剎那迅速運轉"指如所說的方式是一心剎那性，生命等的剎那迅速短暫地運轉。 "死者已滅"指死去的有情死後應稱為"已滅"的諸蘊。"或此住者"指在此相續中安住、持續者因達到壞滅而滅盡的諸蘊。"一切皆相似"指一切都相同。如何？已去無結生，因無再來結合而離去。如死時諸蘊不返，如是在那之前的諸蘊也是，所以有情的生命是一心剎那。 "未生則不生"指以未生起的心則不生，稱為未生。以現在正在活動的心而活著，稱為正在活著。"心壞則世間死"指如死心一樣，一切彼彼之心達到壞滅時，這世間就究竟義而言稱為死，因為滅盡者無結生。即使如此，概念是就究竟義而言，依彼彼持續的心而有"帝須活著，富沙活著"等言說的所緣成為相續概念，這在此是就究竟義而言的究竟。所以說"名姓不衰老"。 177.、以某種形態。"心"指業處所緣的心。"獲得修習"指獲得修習，捨棄外在散亂而以專一方式只緣死亡。所以說"緣死的念安住"。自性法的壞滅必定是自性法的程序，所以說"因所緣是自性法"。所以世尊說"諸比丘，老死是無常、有為、緣起"等。;

2.20). Saṃvejanīyattāti saṃvegajananato mahābhūtesu mahāvikāratā viya gayhamānā maraṇaṃ anussariyamānaṃ uparūpari ubbegameva āvahatīti tattha na bhāvanācittaṃ appetuṃ sakkoti. Yadi sabhāvadhammattā appanaṃ na pāpuṇāti, lokuttarajjhānaṃ ekaccāni arūpajjhānāni ca kathanti āha 『『lokuttarajjhānaṃ panā』』tiādi. Visuddhibhāvanānukkamavasenāti heṭṭhimavisuddhiyā ānubhāvena adhigatātisayāya paṭipadāñāṇadassanavisuddhibhāvanāya, sabbasaṅkhārehi nibbindanavirajjanādivisaṃyogādhimuttiappanāya ca paṭipakkhabhūtānaṃ pāpadhammānaṃ vigamoti evaṃbhūtassa visuddhibhāvanānukkamassa vasena lokuttarajjhānaṃ appanāppattameva hoti. Ārammaṇasamatikkamanamattaṃ tattha hotīti aññesaṃ sabhāvadhammārammaṇakammaṭṭhānānaṃ viya cittassa samādhāne byāpāro natthi. Yathāsamāhitena pana cittena ārammaṇasamatikkamanamattameva bhāvanāya kātabbaṃ, tasmā sabhāvadhammepi āruppajjhānaṃ appetīti.

Satataṃappamatto hoti saṃvegabahulattā, tato evassa sabbabhavesu anabhiratisaññāpaṭilābho. Jīvitanikantiṃ jahāti maraṇassa avassaṃbhāvitādassanato. Pāpagarahī hoti aniccasaññāpaṭilābhato, tato eva asannidhibahulatā, vigatamalamaccheratā ca. Tadanusārenāti aniccasaññāparicayānusārena. Abhāvitamaraṇāti abhāvitamaraṇānussaraṇā. Abhayo asammūḷho kālaṃ karoti pageva maraṇasaññāya sūpaṭṭhitattā.

Kāyagatāsatikathāvaṇṇanā

1. Buddhā uppajjanti etthāti buddhuppādo, buddhānaṃ uppajjanakālo, tasmā. Aññatra taṃ ṭhapetvā, aññasmiṃ kāleti attho. Na pavattapubbanti apavattapubbaṃ. Tato eva sabbatitthiyānaṃ avisayabhūtaṃ. Nanu ca sunettasatthārādayo (a. ni. 6.54; 7.66, 73), aññe ca tāpasaparibbājakā sarīraṃ 『『asubha』』nti jāniṃsu. Tathā hi sumedhatāpasena sarīraṃ jigucchantena vuttaṃ –

『『Yannūnimaṃ pūtikāyaṃ, nānākuṇapapūritaṃ;

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko』』ti. (bu. vaṃ. 2.8) –

Ādi. Kāmaṃ bodhisattā, aññe ca tāpasādayo sarīraṃ 『『asubha』』nti jānanti, kammaṭṭhānabhāvena pana na jānanti. Tena vuttaṃ 『『aññatra buddhuppādā』』tiādi. Saṃvegāya saṃvattati yāthāvato kāyasabhāvappavedanato. Atthāyāti diṭṭhadhammikādiatthāya. Yogakkhemāyāti catūhi yogehi khemabhāvāya. Satisampajaññāyāti sabbattha satiavippavāsāya ca sattaṭṭhāniyasampajaññāya ca. Ñāṇadassanapaṭilābhāyāti vipassanāñāṇādhigamāya. Vijjāvimuttiphalasacchikiriyāyāti tisso vijjā, cittassa adhimutti nibbānaṃ, cattāri sāmaññaphalānīti etesaṃ paccakkhakaraṇāya. Amatassa nibbānassa adhigamahetutāya, amatasadisātappakasukhasahitatāya ca kāyagatāsati 『『amata』』nti vuttā. Paribhuñjantīti jhānasamāpajjanena vaḷañjanti. Parihīnanti jinaṃ. Viraddhanti anadhigamena virajjhitaṃ. Āraddhanti sādhitaṃ nipphāditaṃ. Anekehi ākārehi tesu tesu suttantesu pasaṃsitvā yaṃ taṃ kāyagatāsatikammaṭṭhānaṃ niddiṭṭhanti sambandho . Kattha pana niddiṭṭhanti? Kāyagatāsatisutte (ma. ni.

我來翻譯這段巴利文： 2.20.、"令人厭離性"指生起厭離，因為如大種中的大變異般被把握，隨念死亡越來越帶來恐懼，所以心不能在那裡達到安止。如果因為是自性法而不能達到安止，那麼出世間禪和某些無色禪如何可能？為此說"但出世間禪"等。"依清凈修習次第"指依下位清凈力而獲得殊勝的行道智見清凈修習，以及對一切行厭離、離染等離系傾向的安止，是與作為對治的惡法遠離的這樣的清凈修習次第，出世間禪必定達到安止。"那裡只是超越所緣"指沒有像其他以自性法為所緣的業處那樣使心專注的作用。但以如是專注的心只需作超越所緣的修習，所以即使是自性法，無色禪也能入定。 因為多有警惕而常常不放逸，由此而獲得對一切有的不樂想。因見死亡必然性而捨棄對生命的貪愛。因獲得無常想而厭惡惡事，由此而多不儲藏，離垢無慳吝。"隨順那個"指隨順無常想的熟習。"未修死"指未修死隨念。因為死想很好地確立，所以無畏無癡而死。 身至念義釋 178.、佛陀生起於此故為佛陀生起，佛陀生起的時期，從此。"除此"指除去那個，在其他時期的意思。"未曾轉起"指不曾轉起。因此是一切外道所不及的境界。但難道善眼導師等和其他苦行外道不知身體是"不凈"嗎？如是善慧苦行者厭惡身體而說： "我應舍此腐朽身，充滿種種不凈物， 離去無所依戀，無所希求。"等。 雖然菩薩和其他苦行者等知道身體是"不凈"，但不知道作為業處。所以說"除佛陀生起"等。導向厭離，因為如實宣說身體的自性。"為利益"指為現法等利益。"為解脫"指為從四軛得解脫。"爲念與正知"指為一切處不離念和七處正知。"為獲得智見"指為證得觀智。"為作證明解脫果"指為親證三明、心解脫、涅槃和四沙門果。身至念因為是證得涅槃之因，具有如甘露般的熱力樂，所以稱為"甘露"。"受用"指以入禪那而受用。"失去"指衰退。"違背"指因未證得而失去。"成就"指完成圓滿。"在諸經中以種種方式讚歎所說的身至念業處"為關聯句。在哪裡說呢？在身至唸經中;

3.153 ādayo). Tattha hi 『『kathaṃ bhāvitā ca bhikkhave』』tiādinā ayaṃ desanā āgatā. Tatrāyaṃ saṅkhepattho – bhikkhave, kena pakārena kāyagatāsatibhāvanā bhāvitā, kena ca pakārena punappunaṃ katā ānāpānajjhānādīnaṃ nipphattiyā mahapphalā, tesaṃ tesaṃ vijjābhāgiyānaṃ, abhiññāsacchikaraṇīyānañca dhammānaṃ, aratiratisahanatādīnañca saṃsiddhiyā mahānisaṃsā ca hotīti? Ānāpānapabbanti ānāpānakammaṭṭhānāvadhi. Esa nayo sesesupi.

Dhātumanasikārakammaṭṭhānena yadipi upacārasamādhi ijjhati, sammasanavāro pana tattha sātisayoti dhātumanasikārapabbampi 『『vipassanāvasena vutta』』nti vuttaṃ. 『『Ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto』』ti (dī. ni. 2.379; ma. ni. 1.112) tattha tattha asubhāniccatādīhi saddhiṃ kāye ādīnavassa vibhāvanavasena desanāya āgatattā 『『navasivathika…pe… vuttānī』』ti vuttaṃ. Ettha uddhumātakādīsūti etesu sivathikapabbesu āgatauddhumātakādīsu. Ānāpānassativasenāti ānāpānassatibhāvanāvasena. Yo upari 『『karīsaṃ matthaluṅga』』nti matthaluṅgakoṭṭhāso gayhati, taṃ idha pāḷiyaṃ (ma. ni. 3.154) aṭṭhimiñjeneva saṅgaṇhitvā desanā āgatāti dassento 『『matthaluṅgaṃ aṭṭhimiñjena saṅgahetvā』』ti āha . Idhāti imasmiṃ anussatiniddese. Kāyaṃ gatā, kāye vā gatā sati kāyagatāsatīti satisīsena idaṃ dvattiṃsākārakammaṭṭhānaṃ adhippetanti yojanā.

179.Catumahābhūtikanti catumahābhūtasannissayaṃ. Pūtikāyanti pūtibhūtaṃ paramaduggandhakāyaṃ. Ṭhānagamanāvatthaṃ sarīraṃ sandhāya, tassa vā avayavesu sabbaheṭṭhimaṃ pādatalanti vuttaṃ 『『uddhaṃ pādatalā』』ti. Tiriyaṃ tacaparicchinnanti ettha nanu kesalomanakhānaṃ, tacassa ca atacaparicchinnatā atthīti? Kiñcāpi atthi, tacaparicchinnabahulatāya pana kāyassa tacaparicchinnatā hotīti evaṃ vuttaṃ. Taco pariyanto assāti tacapariyantoti etena pana vacanena kāyekadesabhūto taco gahito eva, tappaṭibaddhā ca kesādayo tadanupaviṭṭhamūlā tacapariyantāva hontīti dvattiṃsākārasamūho sabbopi kāyo tacapariyanto vuttoti veditabbo.

Atthīti vacanavipallāsena vuttaṃ, nipātapadaṃ vā etaṃ. Tasmā tīsupi saṅkhāsu tadevassa rūpaṃ. Tenāha 『『saṃvijjantī』』ti. Akkharacintakehi sarīre kāya-saddaṃ vaṇṇantehipi asucisamudāyabhāveneva icchitabboti dassento 『『asucisañcayato』』ti vatvā puna naṃ niruttinayena dassetuṃ 『『kucchitāna』』ntiādi vuttaṃ. Tattha āyabhūtatoti uppattiṭṭhānabhūtattā. 『『Pūraṃ nānappakārassā』』ti vuttaṃ. 『『Ke pana te pakārā? Yehi nānappakāraṃ asuci vutta』』nti te kesādike dassetuṃ pāḷiyaṃ 『『kesā lomā』』tiādi vuttanti imamatthaṃ dīpento āha 『『ete kesādayo dvattiṃsākārā』』ti. Ākārā pakārāti hi eko atthoti. Evaṃ sambandhoti 『『atthi imasmiṃ kāye nakhā』』tiādinā sabbakoṭṭhāsesu 『『atthi imasmiṃ kāye』』ti padattayena sambandho veditabbo.

Paritoti tiriyaṃ, samantato vā pādatalakesamūlesu ca tacassa labbhanato. Sucibhāvanti sucino sabbhāvaṃ, sucimeva vā.

我來 譯這段巴利文： 3.153.等。因為在那裡以"諸比丘，如何修習"等方式說了這個教法。這裡的略義是：諸比丘，以何種方式修習身至念，以何種方式反覆實行而因完成入出息禪等成為大果，因成就那些明分、應以神通證知的諸法，以及忍耐不樂樂等而成為大功德？"入出息品"指入出息業處的範圍。其他也是同樣的方式。 雖然以界作意業處也能成就近行定，但其觀察部分更為殊勝，所以說界作意品也是"依觀而說"。由於在那裡以"此身也如是性質、如是狀態、如是不能超越"等方式，連同不凈、無常等顯示身體的過患而說法，所以說"九墓地……等說"。"在此于腫脹等"指在這些墓地品中所說的腫脹等。"依入出息念"指依入出息念修習。上面說的"糞便、腦髓"中的腦髓部分，在此經文中包含在骨髓中而說法，所以說"腦髓包含在骨髓中"。"在此"指在這個隨念解說中。身至念是去到身體的念，或在身體中的念，以念為首而指這三十二行相業處，這是構詞解釋。 179.、"四大種性"指依四大種。"腐爛身"指已成腐爛的極為臭穢的身體。關於站立行走的身體，或其肢體中最下的足底，所以說"從足底上"。"橫遍皮所限"中，難道發毛指甲和皮不是不受皮限制嗎？雖然是這樣，但因為身體大部分受皮限制，所以如此說。"以皮為邊際"指以皮為邊際，由此說明作為身體一部分的皮已被攝取，與之相連的發等因其根進入皮而以皮為邊際，所以應知三十二行相的集合整個身體都說為以皮為邊際。 "有"是語序顛倒而說，或是不變詞。所以在三性中都是那個形色。因此說"存在"。為顯示即使是文字學家解釋身體中的"身"字也必須承認是不凈的集合，說"因不凈積聚"后，又為以詞源學方式顯示它而說"可厭"等。其中"為生處"指因是生起處。說"充滿種種"。"是什麼種種？由何種種不凈所說？"為顯示這些發等，說"發毛"等，為說明此義而說"這些發等三十二行相"。因為"行相"和"種類"是同義詞。"如是關聯"指應知在一切部分中都與"在此身中有"三個詞關聯。 "遍"指橫遍或周遍，因為在足底和髮根中也得到皮。"凈性"指清凈的存在，或僅是清凈。

1. Yena vidhinā uggahe kusalo hoti, so sattavidho vidhi 『『uggahakosalla』』nti vuccati, tannibbattaṃ vā ñāṇaṃ. Manasikārakosallepi eseva nayo.

Sajjhāyantā vāti sajjhāyaṃ karontā eva. Tesaṃ kira cattāro māse sajjhāyantānaṃ sajjhāyamaggeneva koṭṭhāse upadhārentānaṃ paṭipāṭiyā dvattiṃsākārā vibhūtatarā hutvā khāyiṃsu, paṭikkūlasaññā saṇṭhāsi, te tasmiṃ nimitte jhānaṃ appetvā jhānapādakaṃ vipassanaṃ vaḍḍhetvā dassanamaggaṃ paṭivijjhiṃsu. Tena vuttaṃ 『『sajjhāyantā va sotāpannā ahesu』』nti.

Paricchinditvāti tacapañcakādivaseneva paricchedaṃ katvā. Pathavīdhātubahulabhāvato matthaluṅgassa karīsāvasāne tantiāropanamāha. Ettha ca maṃsaṃ, nhāru, aṭṭhi, aṭṭhimiñjaṃ vakkaṃ, vakkaṃ aṭṭhimiñjaṃ, aṭṭhi, nhāru, maṃsaṃ, taco, dantā, nakhā, lomā, kesāti evaṃ vakkapañcakādīsu anulomasajjhāyaṃ vatvā paṭilomasajjhāyo purimehi sambandho vutto. Svāyaṃ sammohavinodaniyaṃ (vibha. aṭṭha. 356) visuṃ tipañcāhaṃ, purimehi ekato tipañcāhanti chapañcāhaṃ sajjhāyo vutto, tattha ādiantadassanavasena vuttoti daṭṭhabbo. Anulomapaṭilomasajjhāyepi hi paṭilomasajjhāyo antimo hoti, sajjhāyappakārantaraṃ vā etampīti veditabbaṃ.

Hatthasaṅkhalikāti aṅgulipantimāha.

Manasā sajjhāyoti cittena cintanamāha, yaṃ mānasaṃ 『『jappana』』nti vuccati, sammadeva ajjhāyoti vā sajjhāyo, cintananti attho. Cirataraṃ suṭṭhu pavattanena paguṇabhūtā kammaṭṭhānatanti samāvajjitvā manasi karontassa ādito paṭṭhāya yāva pariyosānā katthaci asajjamānā nirantarameva upaṭṭhāti, tadanusārena tadatthopi vibhūtataro hutvā khāyatīti āha 『『vacasā sajjhāyo hi…pe… paṭivedhassa paccayo hotī』』ti. Lakkhaṇapaṭivedhassāti asubhalakkhaṇapaṭivedhassa.

Paṭikkūlasabhāvasallakkhaṇassa kassaci vaṇṇaggahaṇamukhena koṭṭhāsā vavatthānaṃ gacchanti, kassaci saṇṭhānaggahaṇamukhena, kassaci disāvibhāgaggahaṇamukhena, kassaci patiṭṭhitokāsaggahaṇamukhena, kassaci sabbaso paricchijjaggahaṇamukhenāti vaṇṇādito sallakkhaṇaṃ uggahakosallāvahaṃ vuttanti taṃ dassento 『『kesādīnaṃ vaṇṇo vavatthapetabbo』』tiādimāha.

Attano bhāgo sabhāgo, sabhāgena paricchedo sabhāgaparicchedo, heṭṭhuparitiriyapariyantehi, sakoṭṭhāsikakesantarādīhi ca paricchedoti attho. Amissakatāvasenāti koṭṭhāsantarehi avomissakatāvasena. Asabhāgo hi idha 『『visabhāgo』』ti adhippeto, na viruddhasabhāgo. Svāyamattho kesādisaddato eva labbhati. Saddantaratthāpohanavasena saddo atthaṃ vadatīti 『『kesā』』ti vutte 『『akesā na hontī』』ti ayamattho viññāyati. Ke pana te akesā? Lomādayo, na ca ghaṭādīsu pasaṅgopakaraṇeneva tesaṃ nivattitattā.

Paṭikkūlavaseneva kathitaṃ dhātuvibhāgassa sāmaññatopi agahitattā. Tattheva visuṃ dhātukammaṭṭhānassa kathitattā ca dhātuvibhaṅgo pakkusātisuttaṃ (ma. ni. 3.342) vibhaṅgappakaraṇe dhātuvibhaṅgapāḷi (vibha. 172 ādayo) ca. Yassa vaṇṇato upaṭṭhāti kesādi, taṃ puggalaṃ sandhāya jhānāni kesādīsu vaṇṇakasiṇārammaṇāni vibhattāni. Ñatvā ācikkhitabbanti yadatthaṃ vuttaṃ, taṃ dassetuṃ 『『tattha dhātuvasenā』』tiādi vuttaṃ. Idhāti imasmiṃ paṭikkūlamanasikārapabbe. Kāyagatāsatisutte (ma. ni.

我來 譯這段巴利文： 180.、以什麼方法成為熟練，那七種方法稱為"學習熟練"，或由此生起的智。在作意熟練中也是同樣的方法。 "正在誦讀"即正在做誦讀。據說他們誦讀四個月，隨著誦讀路徑觀察諸部分，三十二行相按次第變得更加明顯而顯現，厭惡想建立，他們在那個相上入定后，增長以禪為基礎的觀，通達見道。所以說"正在誦讀時即成為預流者"。 "限定"指依皮五等作限定。因為腦髓是地界多，所以在糞便之後安排其次序。在此，肉、筋、骨、骨髓、腎臟，腎臟、骨髓、骨、筋、肉、皮、齒、指甲、毛、發，如是在腎臟五等中說順誦后，說與前面相連的逆誦。這在《斷癡論》中說為分開三個五日，與前面一起三個五日，共六個五日的誦讀，應知那是依開始和結尾而說的。因為在順逆誦中，逆誦是最後的，或者應知這是另一種誦讀方式。 "手骨鏈"指指頭排列。 "意誦"指以心思維，稱為"默誦"的心理活動，或正確誦讀為誦讀，意為思維。通過長期善好運作而熟練的業處，對收攝意作意者，從開始到結束不會在任何處卡住而連續現起，隨著它，其義也變得更加明顯而顯現，所以說"因為語誦......是證悟的因緣"。"證悟相"指證悟不凈相。 某些人通過把握顏色而確定諸部分的厭惡自性特徵，某些人通過把握形狀，某些人通過把握方位分別，某些人通過把握所依處，某些人通過把握全面限定，所以說從顏色等的觀察導致學習熟練，為顯示這點而說"應確定發等的顏色"等。 自己的部分為同類，以同類限定為同類限定，意為以上下橫邊際和同部分發間等的限定。"以不混雜性"指以不與其他部分混雜的方式。這裡"異類"指非同類，不是相違同類。這義從"發"等詞即可得知。詞以遮除其他詞義的方式說義，所以說"發"時，了知"非非發"的意思。什麼是非發？是毛等，而不是瓶等，因為僅由關聯即已排除它們。 只依厭惡說，因為不取界分別的共相，又因為在那裡另外說了界業處，界分別是《教誡富樓那經》和《分別論》中的界分別誦。對於從顏色現起發等的人，說發等中以顏色遍為所緣的禪那。"知后應說"，為顯示為何目的而說，所以說"在此依界"等。"在此"指在這個厭惡作意品。在身至唸經中;;

3.153 ādayo) hi paṭikkūlamanasikārapabbaṃ gahetvā idha kāyagatāsatibhāvanā niddisīyati.

181.Na ekantarikāyāti ekantarikāyapi na manasi kātabbaṃ, pageva dvantarikādināti adhippāyo. Na bhāvanaṃ sampādeti, lakkhaṇapaṭivedhaṃ na pāpuṇāti ekantarikāya manasi karontoti sambandho.

Okkamanavissajjananti paṭipajjitabbavissajjetabbe magge. Pucchitvāva gantabbaṃ hoti gahetabbavissajjetabbaṭṭhānassa asallakkhaṇato. Kammaṭṭhānaṃ pariyosānaṃ pāpuṇātīti ādito paṭṭhāya yāva pariyosānā manasikāramattaṃ hotīti adhippāyo. Avibhūtaṃ pana hoti paṭikkūlākārassa suṭṭhu asallakkhaṇato. Tato eva na visesaṃ āvahati.

Kammaṭṭhānaṃ pariyosānaṃ na gacchatīti paṭipāṭiyā sabbakoṭṭhāse manasi karotoyeva vibhūtā hutvā upaṭṭhahanti. Te sātisayaṃ pāṭikkūlato manasi karontassa kammaṭṭhānaṃ pariyosānaṃ gaccheyya, imassa pana ativiya dandhaṃ manasi karoto vibhūtato upaṭṭhānameva natthi, kuto paṭikkūlatāya saṇṭhānaṃ. Tenāha 『『visesādhigamassa paccayo na hotī』』ti.

Bahiddhāputhuttārammaṇeti 『『asuci paṭikkūla』』nti kesādīsu pavattetabbaṃ asubhānupassanaṃ hitvā subhādivasena gayhamānā kesādayopi idha 『『bahiddhā puthuttārammaṇamevā』』ti veditabbā. Rūpādayo hi nīlādivasena puthusabhāvatāya puthuttārammaṇaṃ nāma, nānārammaṇanti attho. Asamādhānaṃ cetaso virūpo khepoti vikkhepo. So satiṃ sūpaṭṭhitaṃ katvā sakkaccaṃ kammaṭṭhānaṃ manasi karontena paṭibāhitabbo. Parihāyatīti hāyati. Paridhaṃsatīti vinassati.

Yāayaṃ kesā lomātiādikā lokasaṅketānugatā. Paṇṇattīti aṭṭha dhamme upādāya paṇṇatti. Taṃ kesādipaṇṇattiṃ. Atikkamitvāti paṭikkūlabhāvanāya atikkamitvā ugghāṭetvā. Tassā ugghāṭitattā tasmiṃ tasmiṃ koṭṭhāse paṭikkūlato upaṭṭhahante 『『paṭikkūla』』nti cittaṃ ṭhapetabbaṃ. Idāni tamatthaṃ upamāya vibhāvento 『『yathā hī』』tiādimāha. Tatridaṃ upamāsaṃsandanaṃ – manussā viya yogāvacaro. Udapānaṃ viya koṭṭhāsā. Tālapaṇṇādisaññāṇaṃ viya kesādipaññatti. Tena manussānaṃ udapāne nhānapivanādi viya yogāvacarassa pubbabhāge kesā lomāti paṇṇattivasena manasikāro. Abhiṇhasañcārena manussānaṃ saññāṇena vinā udapāne kiccakaraṇaṃ viya yogāvacarassa manasikārabalena paṇṇattiṃ atikkamitvā paṭikkūlabhāveyeva cittaṃ ṭhapetvā bhāvanānuyogo. Pubbabhāge…pe… pākaṭo hotīti 『『kesā lomā』』tiādinā (ma. ni.

我來 譯這段巴利文： 3.153.等）中，即取厭惡作意品而在此解說身至念修習。 181.、"非一間隔"指即使一間隔也不應作意，更不用說二間隔等的意思。"不成就修習，不達到相的證悟"與"以一間隔作意"相連。 "進入和放棄"指應行和應舍的道路。因為不能觀察應取和應舍的地方，所以應詢問后才能前進。"業處達到終點"意為從開始直到結束只是作意。但因不能很好地觀察厭惡相而不明顯。因此不能帶來殊勝。 "業處不到終點"指按次第作意一切部分時即明顯地現起。對他們以殊勝的厭惡作意者業處會到達終點，但這個人因過於遲緩地作意而沒有明顯的現起，何況厭惡性的確立。所以說"不成為證得殊勝的因緣"。 "外在種種所緣"指捨棄應在發等上轉起的"不凈、厭惡"的不凈隨觀，而以凈等方式所取的發等，在此也應知為"僅是外在種種所緣"。因為色等以青等方式有種種自性，所以稱為種種所緣，意為種種所緣。"散亂"指心的不專注、不正常的消耗。應以善立念、恭敬作意業處來防止它。"退失"指衰退。"毀壞"指滅失。 這個"發毛"等隨世間言說的概念，即依八法而施設的概念。那個發等概念，"超越"指以厭惡修習超越、揭開。因為它被揭開，所以當那個那個部分以厭惡現起時，應安立心於"厭惡"。現在為以譬喻闡明此義而說"譬如"等。這裡是譬喻的配合：人如同修行者。井如同諸部分。棕櫚葉等標記如同發等概念。如人們在井中洗浴飲水等，如是修行者在前分以"發毛"等概念方式作意。如人們因常來往而不用標記在井中做事，如是修行者以作意力超越概念，安立心於厭惡性而修習。"在前分......顯著"如"發毛"等

3.154) bhāvanamanuyuñjantassa kesādipaññattiyā saddhiṃyeva koṭṭhāsānaṃ paṭikkūlabhāvo pubbabhāge pākaṭo hoti. Athāti pacchā bhāvanāya vīthipaṭipannakāle. Paṭikkūlabhāveyeva cittaṃ ṭhapetabbanti koṭṭhāsānaṃ paṭikkūlākāreyeva bhāvanācittaṃ pavattetabbaṃ.

Anupubbena muñcanaṃ anupubbamuñcanaṃ, anupaṭṭhahantassa anupaṭṭhahantassa muñcananti attho. Kathaṃ pana anupaṭṭhānaṃ hotīti āha 『『ādikammikassā』』tiādi. Pariyosānakoṭṭhāsameva āhacca tiṭṭhatīti idaṃ kammaṭṭhānaṃ tantianusārena ādito kammaṭṭhānamanasikāro pavattatīti katvā vuttaṃ. Tathā hissa manasā sajjhāyo viya manasikāro te te koṭṭhāse āmaṭṭhamatte katvā gacchati, na lakkhaṇasallakkhaṇavasena. Yadā pana ne lakkhaṇasallakkhaṇavasena suṭṭhu upadhārento manasi karoti, tadā keci upaṭṭhahanti, keci na upaṭṭhahanti. Tattha paṭipajjanavidhiṃ dassento 『『athassā』』tiādimāha. Tattha kammanti manasikārakammaṃ tāva kātabbaṃ. Kīva ciranti? Yāva dvīsu upaṭṭhitesu, tesampi dvinnaṃ eko suṭṭhutaraṃ upaṭṭhahati tāva.

Ukkuṭṭhukkuṭṭhiṭṭhāneyevauṭṭhahitvāti pubbe viya ekatthakatāya ukkuṭṭhiyā kamena sabbatālesu patitvā uṭṭhahitvā uṭṭhahitvā pariyantatālaṃ , āditālañca āgantvā tato tato tattha tattheva katāya ukkuṭṭhiyā uṭṭhahitvāti attho.

Dve bhikkhāti dvīsu gehesu laddhabhikkhā.

Appanātoti appanākārato dvattiṃsākāre appanā honti. Kiṃ paccekaṃ koṭṭhāsesu hoti udāhu aññathāti vicāraṇāyaṃ āha 『『appanākoṭṭhāsato』』ti, koṭṭhāsato koṭṭhāsatoti attho. Tenāha 『『kesādīsū』』tiādi.

Adhicittanti samathavipassanācittaṃ.

Anuyuttenāti yuttappayuttena, bhāventenāti attho. Kālenakālanti kāle kāle. Samādhinimittaṃ upalakkhitasamādhānākāro samādhi eva. Manasi kātabbanti citte kātabbaṃ, uppādetabbanti attho. Samādhikāraṇaṃ vā ārammaṇaṃ samādhinimittaṃ, taṃ āvajjitabbanti attho. Paggahanimittaupekkhānimittesupi eseva nayo. Ṭhānaṃ atthīti vacanaseso. Taṃ bhāvanā cittaṃ kosajjāya saṃvatteyya, etassa saṃvattanassa ṭhānaṃ kāraṇaṃ atthīti attho. Taṃ vā manasikaraṇacittaṃ kosajjāya saṃvatteyya, etassa ṭhānaṃ kāraṇaṃ atthīti attho. Mudunti subhāvitabhāvena mudubhūtaṃ, vasībhāvappattanti attho. Muduttā eva kammaññaṃ kammakkhamaṃ kammayoggaṃ. Pabhassaranti upakkilesavigamena parisuddhaṃ, pariyodātanti attho. Na ca pabhaṅgūti kammaniyabhāvūpagamanena na ca pabhijjanasabhāvaṃ suddhantaṃ viya suvaṇṇaṃ viniyogakkhamaṃ. Tenāha 『『sammā samādhiyati āsavānaṃ khayāyā』』ti.

Ukkaṃ bandhatīti mūsaṃ sampādeti. Ālimpetīti ādīpeti jāleti. Tañcāti taṃ piḷandhanavikatisaṅkhātaṃ atthaṃ payojanaṃ assa suvaṇṇakārassa anubhoti pahoti sādheti. Assa vā suvaṇṇassa atthaṃ suvaṇṇakāro anubhoti pāpuṇāti.

Abhiññāya iddhividhādiñāṇena sacchikaraṇīyassa iddhividhapaccanubhavanādikassa abhiññā sacchikaraṇīyassa. Yassa paccakkhaṃ atthi, so sakkhi. Sakkhino bhabbatā sakkhibhabbatā, sakkhibhavananti vuttaṃ hoti. Sakkhi ca so bhabbo cāti vā sakkhibhabbo. Ayañhi iddhividhādīnaṃ bhabbo, tattha ca sakkhīti sakkhibhabbo, tassa bhāvo sakkhibhabbatā, taṃ pāpuṇāti. Sati sati āyataneti tasmiṃ tasmiṃ pubbahetuādike kāraṇe sati.

我來翻譯這段巴利文： 3.154. 修習時，與發等概念一起，諸部分的厭惡性在前分顯著。"然後"指後來在修習入于正軌時。"應安立心於厭惡性"指應使修習心轉起于諸部分的厭惡相。 "次第舍離"指對不現起不現起者的舍離。如何是不現起？為說明這點而說"對初學者"等。"僅停留于最後部分"是說這業處依傳承從開始而轉起業處作意。因為如是他的作意如同意誦般只是觸及那些部分而過去，不是依相的觀察。但當他以相的觀察方式善加審察而作意時，有些現起，有些不現起。為顯示其中的修習方法而說"然後他"等。其中"工作"指首先應做作意工作。多久？直到在兩個現起時，這兩個中的一個更好地現起為止。 "在每個呼聲之處升起"意為如以前那樣由於一處所作的呼聲，次第落在一切棕櫚樹上，升起升起後來到邊際棕櫚樹和最初棕櫚樹，從那裡那裡在那裡那裡作呼聲而升起。 "兩缽"指在兩家獲得的食物。 "安止"指從安止方式在三十二行相中有安止。在考察是否在每個部分中都有還是另有方式時說"從安止部分"，意為從一部分到一部分。所以說"在發等"等。 "增上心"指止觀心。 "專注"指已修習、已用功，意為修習。"時時"指在適當時候。"定相"指已觀察到的專注狀態即定本身。"應作意"指應在心中作，意為應生起。或者定的因緣所緣為定相，意為應注意它。對精進相和舍相也是同樣的方式。"有機會"是省略語。那修習心會導致懈怠，意為這個導致有機會因緣。或者那作意心會導致懈怠，意為這個有機會因緣。"柔軟"指因善修而成柔軟，意為達到自在。正因柔軟而適業、堪任作業、適合作業。"明凈"指因遠離隨煩惱而清凈，意為清澈。"不脆弱"指因達到適業性而不是破碎性，如精煉的黃金適合使用。所以說"為漏盡而正定"。 "系火爐"指準備爐子。"點燃"指點火使燃燒。"那個"指那個裝飾品製作等目的，這金匠能夠完成。或者金匠能夠達到那黃金的目的。 "證知應證知"指以神通差別等智應證知神通差別體驗等應證知。有親證者為證者。證者的可能性為證者可能性，意為成為證者。或者是證者又是可能者為證者可能者。因為這是神通差別等的可能者，又在那裡是證者，所以是證者可能者，其性為證者可能性，達到它。"在在處處"指在那個那個前因等因緣時。

Sītibhāvanti nibbānaṃ, kilesadarathavūpasamaṃ vā. Niggaṇhātīti uddhaṭaṃ cittaṃ uddhaccapātato rakkhaṇavasena niggaṇhāti. Paggaṇhātīti līnaṃ cittaṃ kosajjapātato rakkhaṇavasena paggaṇhāti. Sampahaṃsetīti samappavattaṃ cittaṃ tathāpavattiyaṃ paññāya toseti, uttejeti vā. Yadā vā nirassādaṃ cittaṃ bhāvanāya na pakkhandati, tadā jātiādīni saṃvegavatthūni (a. ni. aṭṭha. 1.1.418; itivu. aṭṭha. 37) paccavekkhitvā sampahaṃseti samuttejeti. Ajjhupekkhatīti yadā pana cittaṃ alīnaṃ anuddhataṃ sammadeva bhāvanāvīthiṃ otiṇṇaṃ hoti, tadā paggahaniggahasampahaṃsanesu kañci byāpāraṃ akatvā samappavattesu yugesu sārathi viya ajjhupekkhati upekkhakova hoti. Paṇītādhimuttikoti paṇīte uttame maggaphale adhimutto ninnapoṇapabbhāro.

Suggahitaṃ katvāti yathāvuttaṃ uggahakosallasaṅkhātaṃ vidhiṃ suṭṭhu uggahitaṃ pariyāpuṇanādinā supariggahitaṃ katvā. Suṭṭhu vavatthapetvāti manasikārakosallasaṅkhātaṃ vidhiṃ sammadeva sallakkhaṇavasena upadhāretvā. Visesanti pubbenāparaṃ bhāvanāya visesaṃ. Punappunaṃ parivattetvāti kammaṭṭhānatantiṃ paguṇabhāvaṃ pāpento bhiyyo bhiyyo vācāya, manasā ca parivattetvā. Gaṇṭhiṭṭhānanti yathā rukkhassa dubbinibhedo araññassa vā gahanabhūto padeso 『『gaṇṭhiṭṭhāna』』nti vuccati, evaṃ kammaṭṭhānatantiyā atthato dubbinibhedo gahanabhūto ca padeso 『『gaṇṭhiṭṭhāna』』nti vuccati. Taṃ paripucchanādiladdhena ñāṇapharasunā chinditvā.

Nimittanti kammaṭṭhānanimittaṃ, asubhākāro. Edisena payojanena luñcanampi anavajjanti dassetuṃ 『『luñcitvā』』ti vuttaṃ. Chinnaṭṭhāneti muṇḍitaṭṭhāne. Vaṭṭatiyeva nissaraṇajjhāsayena olokanato. Ussadavasenāti aphalitānaṃ, phalitānaṃ vā bahulatāvasena. Disvāva nimittaṃ gahetabbaṃ dassanayogyatāya tacapañcakassa, itaresu sutvā ca ñatvā ca nimittaṃ gahetabbaṃ.

Koṭṭhāsavavatthāpanakathāvaṇṇanā

182.Addāriṭṭhakavaṇṇāti abhinavāriṭṭhaphalavaṇṇā. Kaṇṇacūḷikāti uparikaṇṇasakkhalikāya parabhāgaṃ sandhāya vuttaṃ. Tiriyaṃ aññamaññena paricchinnā, kathaṃ? Dve kesā ekato natthīti.

Āsayoti nissayo, paccayoti attho.

184.Asambhinnakāḷakā aññena vaṇṇena asammissakāḷakā.

1. Pattasadisattā nakhā eva nakhapattāni. Nakhā tiriyaṃ aññamaññena paricchinnāti visuṃ vavatthitataṃ sandhāya vuttaṃ. Tameva hi atthaṃ dassetuṃ 『『dve nakhā ekato natthī』』ti āha.

186.Dantapāḷiyāti dantāvaliyā. Yānakaupatthambhinīti sakaṭassa dhuraṭṭhāne upatthambhakadaṇḍo. Dantānaṃ ādhārabhūtā aṭṭhi hanukaṭṭhi.

我來翻譯這段巴利文： "清涼性"指涅槃，或煩惱熱惱的止息。"制止"指以防護掉舉心從掉舉落下的方式而制止。"提升"指以防護懈怠心從懈怠落下的方式而提升。"鼓勵"指對平等運轉的心在如是運轉中以慧使歡喜，或激勵。或當心無味而不投入修習時，則思惟生等警惕事而鼓勵激勵。"旁觀"指當心不懈怠不掉舉而正好進入修習之道時，則不作提升制止鼓勵的任何功用，如御者對平等執行的馬對而旁觀，只是旁觀。"傾向於殊勝"指傾向、趨向、傾赴于殊勝最上的道果。 "善把握"指以學習等方式善把握、善攝取上述所謂學習熟練的方法。"善確定"指以正確觀察的方式審察所謂作意熟練的方法。"殊勝"指修習的前後殊勝。"反覆旋轉"指使業處傳承達到熟練，以語和意更多更多地旋轉。"結處"指如樹林中難以穿透的密集處稱為"結處"，如是業處傳承中義理難以穿透的密集處稱為"結處"。以詢問等所得的智斧斬斷它。 "相"指業處相，不凈相。為顯示以這樣的目的剃除也無過失而說"剃除"。"剃處"指剃光處。因出離意樂而觀看是適宜的。"依多"指依未破裂的或已破裂的多少。因皮五適合看見而見已應取相，其他依聞和知而應取相。 諸部分確定義釋 182.、"新阿黎薩果色"指新鮮阿黎薩果的顏色。"耳垂"是關於上耳軟骨外側部分而說。橫向互相限定，如何？兩根頭髮不在一起。 "所依"指依止，意為緣。 184.、"純黑"指不與其他顏色混合的黑。 185.、因如葉子而指甲即是指甲葉。"指甲橫向互相限定"是關於分別確立而說。為顯示正是那個義而說"兩個指甲不在一起"。 186.、"牙列"指齒列。"車支撐"指車輛頭部的支撐桿。牙齒的所依骨為頜骨。

187.Saṅkaḍḍhiyamānāti sampiṇḍiyamānā. Kosakārakakoso upalliṇḍupoṭṭalakaṃ, yaṃ 『『koseyyaphala』』ntipi vuccati. Puṭabandhaupāhano sakalapiṭṭhipādacchādanaupāhano. Ānisadaṃ āsanapadeso. Tūṇiro sarāvāso. Galakañcukaṃ kaṇṭhattāṇaṃ. Kīṭakulāvakaṃ kharamukhakuṭi.

Anulomena paṭilomena cāti ettha aṃsapadesato paṭṭhāya bāhuno piṭṭhipadesena otaraṇaṃ anulomo, maṇibandhato paṭṭhāya bāhuno purimabhāgena ārohanaṃ paṭilomo. Teneva nayenāti dakkhiṇahatthe vuttena nayena anulomena paṭilomena cāti attho. Sukhumampīti yathāvuttaoḷārikacammato sukhumaṃ. Antomukhacammādikoṭṭhāsesu vā tacena paricchinnattā yaṃ durupalakkhaṇīyaṃ, taṃ 『『sukhuma』』nti vuttaṃ. Tañhi vuttanayena ñāṇena tacaṃ vivaritvā passantassa pākaṭaṃ hoti. Idha chavipi tacagatikā evāti 『『taco upari ākāsena paricchinno』』ti vutto.

188.Nisadapoto silāputtako. Uddhanakoṭīti mattikāpiṇḍena katauddhanassa koṭi. Tālaguḷapaṭalaṃ nāma pakkatālaphalalasikaṃ tālapaṭṭikādīsu limpitvā sukkhāpetvā uddharitvā gahitapaṭalaṃ. Sukhumanti yathāvuttamaṃsato sukhumaṃ. Paṇhikamaṃsādithūlānaṃ sakalasarīrassa kisānaṃ yebhuyyena maṃsena paṭicchāditattā vuttaṃ 『『tiriyaṃ aññamaññena paricchinna』』nti.

1. Jālākāro kañcuko jālakañcuko. Visuṃ vavatthitabhāveneva nhārū tiriyaṃ aññamaññena paricchinnā.

2. Dantānaṃ visuṃ gahitattā 『『ṭhapetvā dvattiṃsa dantaṭṭhīnī』』ti vuttaṃ. Ekaṃ jaṇṇukaṭṭhi, ekaṃ ūruṭṭhīti eka-ggahaṇaṃ 『『ekekasmiṃ pāde』』ti adhikatattā. Evaṃ timattānīti evaṃ mattasaddehi ānisadaṭṭhiādīni idha avuttānipi dassetīti veditabbaṃ. Evañca katvā 『『atirekatisataaṭṭhikasamussaya』』nti (visuddhi. 1.122) idañca vacanaṃ samatthitaṃ hoti.

Kīḷāgoḷakāni suttena bandhitvā aññamaññaṃ ghaṭṭetvā kīḷanagoḷakāni. Dhanukadaṇḍo dārakānaṃ kīḷanakakhuddakadhanukaṃ. Tattha jaṅghaṭṭhikassa patiṭṭhitaṭṭhānanti jaṇṇukaṭṭhimhi pavisitvā ṭhitaṭṭhānanti adhippāyo. Tena ūruṭṭhinā patiṭṭhitaṃ ṭhānaṃ yaṃ kaṭiṭṭhino, taṃ aggacchinnamahāpunnāgaphalasadisaṃ.

Kumbhakārena nipphāditaṃ uddhanaṃ kumbhakārikauddhanaṃ. Sīsakapaṭṭaveṭhakaṃ veṭhetvā ṭhapitaṃ sīsamayaṃ paṭṭakaṃ. Yena suttaṃ kantanti, tasmiṃ takkamhi vijjhitvā ṭhapitagoḷakā vaṭṭanā nāma, vaṭṭanānaṃ āvaḷi vaṭṭanāvaḷi.

Maṇḍalākārena chinnavaṃsakaḷīrakhaṇḍāni vaṃsakaḷīracakkalakāni. Avalekhanasatthakaṃ ucchutacāvalekhanasatthakaṃ.

192.Vakkabhāgena paricchinnanti vakkapariyantena bhāgena paricchinnaṃ. Ito paresupi evarūpesu eseva nayo.

193.Yaṃnissāyāti yaṃ lohitaṃ nissāya, nissayanissayopi 『『nissayo』』tveva vuccati. Bhavati hi kāraṇakāraṇepi kāraṇavohāro yathā 『『corehi gāmo daḍḍho』』ti. Atha vā yasmiṃ rūpakalāpe hadayavatthu , tampi lohitagatikameva hutvā tiṭṭhatīti 『『yaṃ nissāyā』』ti vuttaṃ.

194.Paṇḍukadhātukanti paṇḍusabhāvaṃ.

195.Pariyonahanamaṃsanti paṭicchādakamaṃsaṃ.

196.Udarajivhāmaṃsanti jivhāsaṇṭhānaṃ udarassa matthakapasse tiṭṭhanakamaṃsaṃ. 『『Nīla』』nti vatvā nīlaṃ nāma bahudhātukanti āha 『『nigguṇḍipupphavaṇṇa』』nti.

197.Papphāsamaṃsanti yathāṭhāne eva lambitvā thokaṃ parivattakamaṃsaṃ. Nirasanti nihīnarasaṃ. Nirojanti nippabhaṃ, ojārahitaṃ vā.

我來翻譯這段巴利文： 187.、"被收縮"指被壓縮。"制絲繭"指絹絲球，也稱為"絲果"。"全覆鞋"指覆蓋整個腳背的鞋。"臀部"指坐處。"箭筒"指箭囊。"頸護"指護頸。"蟲巢"指蜂巢。 "順逆"中，從肩部開始沿臂部背面下降為順，從手腕開始沿臂部前面上升爲逆。"以同樣方式"指以右手所說的方式順逆的意思。"細微的"指比上述粗皮更細的。或在內麵皮等部分中因被皮限定而難以觀察的，說為"細微"。那對以所說方式以智開皮而觀者即顯明。這裡表皮也屬於皮的類別，所以說"皮上面以虛空限定"。 188.、"磨石子"指小石塊。"灶端"指以泥團所做灶的端部。"棕櫚塊膜"指將熟棕櫚果的汁液塗在棕櫚葉等上曬乾后取下的薄膜。"細微"指比上述肉更細的。因為足跟肉等粗的和全身瘦的大部分被肉覆蓋，所以說"橫向互相限定"。 189.、"網衣"指網狀護具。筋以分別確立性而橫向互相限定。 190.、因牙齒別取而說"除三十二牙骨"。"一"膝骨、"一"大腿骨的"一"字取用，是因為"在每一足"已說過。應知"如是量"以此顯示此中未說的臀骨等。這樣做也證實了"超過三百骨的積聚"這句話。 "玩球"指以線繫住互相撞擊的玩具球。"弓桿"指兒童玩的小弓。其中"脛骨的安立處"意為進入膝骨而住立處。那大腿骨與髖骨的安立處如切頂的大龍眼果。 "陶工灶"指陶工所制的灶。"頭巾結"指纏繞安置的頭制帶。用以紡線的錠中穿入置放的圓珠稱為"紡錠"，紡錠的排列為"紡錠列"。 "竹芽輪"指圓形切割的竹芽片。"刮刀"指刮甘蔗皮的刀。 192.、"以腎部限定"指以腎邊際部分限定。在此後類似的也是這樣的方式。 193.、"依于"指依于那個血，所依的所依也只說為"所依"。因為在因的因上也有因的說法，如"村莊被盜賊燒"。或者在那個色聚中有心所依，那也如血一樣而住，所以說"依于"。 194.、"黃物"指黃性質。 195.、"包裹肉"指覆蓋的肉。 196.、"腹舌肉"指位於腹部頂側如舌形的肉。說"青"后說青是多界性，所以說"如兀毒樹花色"。 197.、"肺肉"指在原處下垂而稍轉動的肉。"無味"指下劣味。"無光澤"指無光明，或無滋養。

198.Obhaggāti avabhujitvā ṭhitā. Sakkharasudhāvaṇṇanti marumbehi katasudhāvaṇṇaṃ. 『『Setasakkharasudhāvaṇṇa』』ntipi pāṭho, setasakkharavaṇṇaṃ, sudhāvaṇṇañcāti attho.

1. Antassa ābhujitvā ābhujitvā ṭhitappadesā antabhogaṭṭhānāni. Tesaṃ bandhanabhūtaṃ antaguṇaṃ nāmāti dassento āha 『『antaguṇanti antabhogaṭṭhānesu bandhana』』nti. Kuddālapharasukammādīni karontānaṃ antabhoge agaḷante ekato ābandhitvā, kiṃ viya? Yantasuttakamiva yantaphalakānīti. Kimiva tattha ṭhitanti āha 『『pādapuñchana…pe… ṭhita』』nti. Purimañcettha ābandhanassa, dutiyaṃ ṭhānākārassa nidassananti daṭṭhabbaṃ.

200.Asitaṃ nāma bhuttaṃ odanādi. Pītaṃ nāma pivanavasena ajjhohaṭapānakādi. Khāyitaṃ nāma saṃkhāditaṃ piṭṭhamūlaphalakhajjādi. Sāyitaṃ nāma assāditaṃ ambapakkamadhuphāṇitādi.

Yatthāti yasmiṃ udare. Yanti ca udarameva paccāmasati. Yattha pānabhojanādīni patitvā tiṭṭhatīti sambandho. Suvānavamathu sārameyyavantaṃ. Vivekanti vibhāgaṃ.

201.Heṭṭhānābhipiṭṭhikaṇṭakamūlānaṃantareti purimabhāgavasena nābhiyā heṭṭhāpadesassa pacchimabhāgavasena heṭṭhimapiṭṭhikaṇṭakānaṃ vemajjhe. Veḷunāḷikasadiso padesoti adhippāyo.

202.Samohitanti nicitaṃ.

1. Pūtibhāvaṃ āpannaṃ kukkuṭaṇḍaṃ pūtikukkuṭaṇḍaṃ. Uddeko pittādīhi vinā kevalo uddhaṅgamavāto.

205.Ācāmo avassāvanakañjikaṃ.

206.Vakkahadayayakanapapphāse temayamānanti ettha yakanaṃ heṭṭhābhāgapūraṇeneva temeti, itarāni tesaṃ upari thokaṃ thokaṃ paggharaṇenāti daṭṭhabbaṃ.

207.Utuvikāro uṇhavalāhakādihetuko. Visamacchinno bhisādikalāpo visamaṃ udakaṃ paggharati, evamevaṃ sarīraṃ kesakūpādivivarehi upari, heṭṭhā, tiriyañca sedaṃ visamaṃ paggharatīti dassetuṃ visamacchinna-ggahaṇaṃ kataṃ.

208.Visamāhāranti tadāpavattamānasarīrāvatthāya asappāyāhāraṃ, atikaṭukaaccuṇhādivisabhāgāhāraṃ vā. Sammohavinodaniyaṃ (vibha. aṭṭha. 356) pana 『『visabhāgāhāra』』ntveva vuttaṃ tadā pavattamānānaṃ dhātūnaṃ visabhāgattā.

209.『『Nhānakāle』』ti idaṃ udakassa upari sinehassa sambhavadassanatthaṃ vuttaṃ. Paribbhamantasinehabinduvisaṭasaṇṭhānāti visaṭaṃ hutvā paribbhamantasinehabindusaṇṭhānā. Utuvisabhāgo bahiddhāsamuṭṭhāno. Dhātuvisabhāgo antosamuṭṭhāno. Te padesāti te hatthatalādipadesā.

210.Kiñcīti uṇhādirasānaṃ aññataraṃ āhāravatthu. Nesanti sattānaṃ. Hadayaṃ āgilāyatīti visabhāgāhārādiṃ paṭicca hadayappadeso vivattati.

1. Dadhino vissandanaaccharaso dadhimuttaṃ. Gaḷitvāti sanditvā. Tālumatthakavivarena otaritvāti matthakavivarato āgantvā tālumatthakena otaritvā.

2. Telaṃ viya sakaṭassa nābhiakkhasīsānaṃ aṭṭhisandhīnaṃ abbhañjanakiccaṃ sādhayamānā. Kaṭakaṭāyantīti 『『kaṭa kaṭā』』ti saddaṃ karonti. Anuravadassanaṃ hetaṃ. Dukkhantīti dukkhitāni sañjātadukkhāni honti.

3. Samūlakūlamāsaṃ jhāpetvā chārikaṃ avassāvetvā gahitayūso māsakhāro. Ucchiṭṭhodakagabbhamalādīnaṃ chaḍḍanaṭṭhānaṃ candanikā. Ravaṇaghaṭaṃ nāma pakatiyā sammukhameva hoti. Yassa pana āraggamattampi udakassa pavisanamukhaṃ natthi, taṃ dassetuṃ 『『amukhe ravaṇaghaṭe』』ti vuttaṃ. Āyūhananti samīhanaṃ.

我來翻譯這段巴利文： 198.、"彎曲"指彎下而住。"石灰色"指蟻丘所作的灰色。另一讀法是"白石灰色"，意為白石色和灰色。 199.、腸子彎曲彎曲而住的部分是腸彎處。為顯示那是腸彎的結合而說"腸繫膜即腸彎處的結合"。如那些做鋤頭斧頭等工作時，腸彎不散亂地結合在一起，像什麼？如機器板上的線。在那裡住立如什麼？說"如擦腳......住"。這裡應知前者是結合的譬喻，後者是住立狀態的譬喻。 200.、"所食"指所食的飯等。"所飲"指以飲方式吞下的飲料等。"所嚼"指咀嚼的麵粉根果點心等。"所嘗"指品嚐的芒果糖蜜等。 "何處"指在何處腹中。"何"也是指腹。"何處飲食等落下而住"為相連。"狗嘔吐"指狗的嘔吐。"分別"指區分。 201.、"在下臍背脊根之間"指在前部以下臍處、後部以下背脊的中間。意為如竹管的部分。 202.、"積聚"指堆積。 204.、"腐雞蛋"指變成腐敗的雞蛋。"單純"指離膽等的單純上升風。 205.、"粥湯"指濾出的米湯。 206.、"濕潤腎心肝肺"中，應知肝以充滿下部而濕潤，其他以在其上少許少許流下。 207.、"時節變化"指由熱云等所致。"不平切"的草垛不平地流水，如是身體通過毛孔等孔隙向上、下、橫地不平流汗，為顯示這點而說"不平切"。 208.、"不適食"指對當時執行的身體狀態不適合的食物，或極辛極熱等不相應食物。但在《斷癡論》中只說"不相應食"，因為對當時執行的界是不相應的。 209.、"洗浴時"是為顯示水上有油的可能而說。"流散旋轉的油滴形狀"指成為流散而旋轉的油滴形狀。"時節不相應"是外部生起。"界不相應"是內部生起。"那些部分"指那些手掌等部分。 210.、"某物"指熱等味的任何一種食物。"他們"指眾生。"心痛苦"指因不相應食等而心部轉動。 211.、"酪液"指從酪流出的清液。"流下"指流淌。"經由上顎頂孔下降"指從頂孔來經由上顎頂下降。 212.、如油完成對車輪轂軸頭的塗抹功能，完成對骨節的塗抹功能。"作嘎嘎聲"指作"嘎嘎"聲。這是顯示隨聲。"苦"指生起苦而成為痛苦。 213.、"豆灰"指燒盡整株豆子，過濾灰分所取的汁。"污水池"指棄置殘食水胎垢等的地方。"漏水罐"即自然是有口的。但為顯示連針尖大小的水入口也沒有，所以說"無口漏水罐"。"勵力"指努力。

214.Evañhītiādi yathāvuttāya uggahakosallapaṭipattiyā nigamanaṃ. Idāni yathāvuttaṃ manasikārakosallapaṭipattimpi nigamanavasena gahetvā kammaṭṭhānaṃ matthakaṃ pāpetvā dassetuṃ 『『anupubbato』』tiādi āraddhaṃ. Tattha paṇṇattisamatikkamāvasāneti kesādipaṇṇattisamatikkamavasena pavattāya bhāvanāya avasāne. Apubbāpariyamivāti ekajjhamiva. Kesāti iti-saddo ādiattho, pakārattho vā, evamādinā iminā pakārena vāti attho. Te dhammāti vaṇṇādivasena vavatthāpitā paṭikkūlākārato upaṭṭhitā koṭṭhāsadhammā.

Bahiddhāpīti sasantānato bahipi, parasantānakāyepīti attho. Manasikāraṃ upasaṃharatīti yathāvuttaṃ paṭikkūlamanasikāraṃ upaneti. Yathā idaṃ, tathā etanti. Evaṃ sabbakoṭṭhāsesu pākaṭībhūtesūti yathā attano kāye, evaṃ paresampi kāye sabbesu kesādikoṭṭhāsesu paṭikkūlavasena vibhūtabhāvena upaṭṭhitesūti attho. Ayamettha kasiṇesu vaḍḍhanasadiso yogino bhāvanāviseso dassito.

Anupubbamuñcanādīti ādi-saddena suttantanayena vibhāvitaṃ vīriyasamatāyojanaṃ saṅgaṇhāti. Punappunaṃ manasi karototi vuttanayena attano kāye kesādike 『『paṭikkūlā paṭikkūlā』』ti abhiṇhaso manasikāraṃ pavattentassa yadā saddhādīni indriyāni laddhasamathāni visadāni pavattanti, tadā assaddhiyādīnaṃ dūrībhāvena sātisayaṃ balappattehi sattahi saddhammehi laddhūpatthambhāni vitakkādīni jhānaṅgāni paṭutarāni hutvā pātubhavanti. Tesaṃ ujuvipaccanīkatāya nīvaraṇāni vikkhambhitāneva honti saddhiṃ tadekaṭṭhehi pāpadhammehi. Upacārasamādhinā cittaṃ samādhiyati, so taṃyeva nimittaṃ āsevanto bhāvento bahulīkaronto appanaṃ pāpuṇāti. Tena vuttaṃ 『『anukkamena appanā uppajjatī』』ti. Sabbākāratoti vaṇṇādivasena pañcadhāpi. Sāti appanā.

Yadi panetaṃ kammaṭṭhānaṃ aviññāṇakāsubhakammaṭṭhānāni viya paṭhamajjhānavasena sijjhati, atha kasmā 『『kāyagatāsatī』』ti vuttanti āha 『『evaṃ paṭhamajjhānavasenā』』tiādi. Nānāvaṇṇasaṇṭhānādīsu dvattiṃsāya koṭṭhāsesu pavattamānāya satiyā kiccamettha sātisayanti āha 『『satibalena ijjhanato』』ti.

Pantasenāsanesu, adhikusalesu ca aratiṃ, kāmaguṇesu ca ratiṃ sahati abhibhavatīti aratiratisaho sarīrasabhāvacintanena anabhiratiyā pahīnattā. Tathā koṭṭhāsabhāvanāya attasinehassa parikkhīṇattā bhayabheravaṃ sahati, sītādīnañca adhivāsakajātiko hoti. Attasinehavasena hi purisassa bhayabheravaṃ hoti, dukkhassa ca anadhivāsanaṃ. Imaṃ pana koṭṭhāsabhāvanamanuyuttassa na kevalaṃ paṭhamajjhānamattameva, uttaripi paṭivedho atthīti dassetuṃ 『『kesādīna』』ntiādi vuttaṃ.

Ānāpānassatikathāvaṇṇanā

我來翻譯這段巴利文： 214.、"如是"等是對上述學習熟練修習的總結。現在為以總結方式取上述作意熟練修習，使業處達到頂點而顯示，開始說"次第"等。其中"概念超越結束"指依超越發等概念而轉起的修習的結束。"如不前不後"指如同一次。"發"的iti詞是表示開始義或種類義，意為以此等方式或以此種方式。"那些法"指依色等確立、依厭惡相現起的部分諸法。 "在外"指在自相續之外，即在他相續身上的意思。"引導作意"指引導上述厭惡作意。"如此這般"。"如是一切部分明顯"意為如在自身，如是在他人身上一切發等部分依厭惡而明顯現起。這裡顯示修行者的修習殊勝如同遍處中的擴大。 "次第舍離等"中，等字攝取經典方式所闡明的精進平等運用。"反覆作意"指依所說方式在自身的發等上"厭惡厭惡"地數數轉起作意時，當信等諸根獲得寂止而清晰運轉時，由於不信等遠離而以殊勝有力的七正法得到支撐的尋等禪支變得更利而顯現。由於它們是直接對治，所以諸蓋與俱有惡法被鎮伏。由近行定心得定，他習行、修習、多作那個相而達到安止。所以說"次第生起安止"。"一切行相"指依色等五種方式。"它"指安止。 如果這個業處如無識不凈業處那樣依初禪成就，那為什麼說"身至念"？為說明這點而說"如是依初禪"等。在種種色相等三十二部分中轉起的念在這裡有殊勝作用，所以說"依念力成就"。 因為以思惟身體自性而斷除不喜，所以能克服遠離住處和增上善中的不喜，欲樂中的愛喜，成為克服不喜愛喜者。如是因部分修習而消儘自愛，所以能克服怖畏恐怖，成為忍受寒等者。因為由自愛而有人的怖畏恐怖和不能忍受苦。為顯示對這部分修習專注者不僅有初禪而已，還有更上的證悟，所以說"發等"。 入出息念義釋;

1. Yaṃ taṃ evaṃ pasaṃsitvā ānāpānassatikammaṭṭhānaṃ niddiṭṭhanti sambandho. Tattha yasmā 『『kathaṃ bhāvito』』tiādikāya pucchāpāḷiyā atthe vibhāvite thomanāpāḷiyāpi attho vibhāvitoyeva hoti bhedābhāvato, tasmā taṃ laṅghitvā 『『kathaṃ bhāvito cā』』tiādinā ārabhati. Tattha hi ito pasaṃsābhāvo 『『ayampi kho』』ti vacanañca viseso. Tesu pasaṃsābhāvaṃ dassetuṃ 『『evaṃ pasaṃsitvā』』ti vuttaṃ. Pasaṃsā ca tattha abhirucijananena ussāhanatthā. Tañhi sutvā bhikkhū 『『bhagavā imaṃ samādhiṃ anekehi ākārehi pasaṃsati, santo kirāyaṃ samādhi paṇīto ca asecanako ca sukho ca vihāro pāpadhamme ca ṭhānaso antaradhāpetī』』ti sañjātābhirucayo ussāhajātā sakkaccaṃ anuyuñjitabbaṃ paṭipajjitabbaṃ maññanti. 『『Ayampi kho』』ti padassa ye ime mayā nibbānamahāsarassa otaraṇatitthabhūtā kasiṇajjhānaasubhajjhānādayo desitā, na kevalaṃ te eva, ayampi khoti bhagavā attano paccakkhabhūtaṃ samādhiṃ desanānubhāvena tesampi bhikkhūnaṃ āsannaṃ, paccakkhañca karonto sampiṇḍanavasena evamāhāti sambandhamukhena attho veditabbo.

Soḷasavatthukanti catūsu anupassanāsu catunnaṃ catukkānaṃ vasena soḷasaṭṭhānaṃ. Sabbākāraparipūroti kammaṭṭhānapāḷiyā padattho piṇḍattho upamā codanā parihāro payojananti evamādīhi sabbehi ākārehi paripuṇṇo. Niddesoti kammaṭṭhānassa nissesato vitthāro.

216.Kathanti idaṃ pucchanākāravibhāvanapadaṃ. Pucchā cettha kathetukamyatāvasena aññāsaṃ asambhavato. Sā ca upari desanaṃ āruḷhānaṃ sabbesaṃ pakāravisesānaṃ āmasanavasenāti imamatthaṃ dassento 『『kathanti…pe… kamyatāpucchā』』ti āha. Kathaṃ bahulīkatoti etthāpi 『『ānāpānassatisamādhī』』ti padaṃ ānetvā sambandhitabbaṃ. Tattha kathanti ānāpānassatisamādhibahulīkāraṃ nānappakārato vitthāretukamyatāpucchā. Bahulīkato ānāpānassatisamādhīti tathāpuṭṭhadhammanidassananti imamatthaṃ 『『eseva nayo』』ti iminā atidisati. Tathā santabhāvādayopi tassa yehi bhāvanābahulīkārehi siddhā, taggahaṇeneva gahitā hontīti dassetuṃ 『『kathaṃ bahulīkato…pe… vūpasametīti etthāpi eseva nayo』』ti vuttaṃ.

『『Puna ca paraṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventī』』tiādīsu (ma. ni. 2.247) uppādanavaḍḍhanaṭṭhena bhāvanā vuccatīti tadubhayavasena atthaṃ dassento 『『bhāvitoti uppādito vaḍḍhito vā』』ti āha. Tattha bhāvaṃ vijjamānataṃ ito gatoti bhāvito, uppādito paṭiladdhamattoti attho. Uppanno pana laddhāsevano, bhāvito paguṇabhāvaṃ āpādito, vaḍḍhitoti attho . Ānāpānapariggāhikāyāti dīgharassādivisesehi saddhiṃ assāsapassāse paricchijjagāhikāya, te ārabbha pavattāya, satiyaṃ paccayabhūtāyanti attho. Purimasmiñhi atthe samādhissa satiyā sahajātādipaccayabhāvo vutto sampayuttavacanato, dutiyasmiṃ pana upanissayabhāvopi. Upacārajjhānasahagatā hi sati appanāsamādhissa upanissayo hotīti. Bahulīkatoti bahulaṃ pavattito, tena āvajjanādivasībhāvappattimāha. Yo hi vasībhāvaṃ āpādito, so icchiticchitakkhaṇe samāpajjitabbato punappunaṃ pavattīyati. Tena vuttaṃ 『『punappunaṃ kato』』ti. Yathā 『『idheva, bhikkhave, samaṇo』』ti (ma. ni. 1.139; a. ni. 4.241), 『『vivicceva kāmehī』』ti (dī. ni. 1.226; saṃ. ni. 2.152; a. ni.

我來翻譯這段巴利文： 215.、"如是稱讚后所說的入出息念業處"為相連。其中因為對"如何修習"等問句的義理闡明時，稱讚句的義理也就闡明了，因為沒有差別，所以略過它而以"如何修習"等開始。其中從這裡的稱讚性和"這也"的說法是特殊的。為顯示其中的稱讚性而說"如是稱讚后"。那裡的稱讚是爲了通過生起喜好而激勵。比丘們聽到它后"世尊以多種方式稱讚這個定，這個定據說是寂靜的、殊勝的、無需調味的、安樂的住處，即刻使惡法消失"而生起喜好，生起精進，認為應恭敬地專注、修習。"這也"一詞的義理應知通過關聯來理解：不僅是我所說的遍處禪、不凈禪等作為涅槃大湖的渡口，世尊以說法威力使這個親證的定對那些比丘也成為親近、親證而作總括如是說。 "十六事"指在四隨觀中四組四法的十六處。"一切行相圓滿"指以業處經文的文義、總義、譬喻、詰問、解答、目的等一切行相圓滿。"解說"指業處的無餘詳說。 216.、"如何"是顯示詢問方式的詞。這裡詢問是依欲說的方式，因為其他不可能。它是依觸及上面所說的一切種類差別，為顯示此義而說"如何......欲知問"。在"如何多作"中也應帶入"入出息念定"詞而相連。其中"如何"是欲從種種方面詳說入出息念定多作的詢問。"多作的入出息念定"是顯示如是所問之法，以"這也是同樣方式"表示這個意思。同樣，為顯示寂靜性等也由那些修習多作而成就，以那個把握而把握，所以說"如何多作......寂止，這裡也是同樣方式"。 在"複次，優陀夷，我對諸弟子說修行道，我的弟子依之修行而修習四念處"等中，依生起增長義說修習，為顯示依那兩者的義理而說"修習指生起或增長"。其中從這裡去到存在性為修習，意為生起、剛獲得。但已生起的是獲得串習，修習是使達到熟練，意為增長。"攝持入出息"指以長短等差別一起區分把握入出息，關於它們而轉起，意為在念中成為緣。因為在前義中說定與唸的俱生等緣性是由相應說，但在後義中也有親依止性。因為與近行禪俱行的念成為安止定的親依止。"多作"指多數轉起，由此說達到轉向等自在。因為達到自在，由於在欲欲剎那可以入定而一再轉起。所以說"一再作"。如"諸比丘，於此有沙門"，"遠離諸欲"等;

4.123) ca evamādīsu paṭhamapade vutto eva-saddo dutiyādīsupi vutto eva hoti, evamidhāpīti āha 『『ubhayattha evasaddena niyamo veditabbo』』ti. Ubhayapadaniyamena laddhaguṇaṃ dassetuṃ 『『ayañhī』』tiādi vuttaṃ.

Asubhakammaṭṭhānanti asubhārammaṇajhānamāha. Taṃ hi asubhesu yogakammabhāvato, yogino sukhavisesānaṃ kāraṇabhāvato ca 『『asubhakammaṭṭhāna』』nti vuccati. 『『Kevala』』nti iminā ārammaṇaṃ nivatteti. Paṭivedhavasenāti jhānapaṭivedhavasena. Jhānañhi bhāvanāvisesena ijjhantaṃ attano visayaṃ paṭivijjhantameva pavattati, yathāsabhāvato paṭivijjhīyati cāti 『『paṭivedho』』ti vuccati. Oḷārikārammaṇattāti bībhacchārammaṇattā. Paṭikkūlārammaṇattāti jigucchitabbārammaṇattā. Pariyāyenāti kāraṇena, lesantarena vā. Ārammaṇasantatāyāti anukkamena vicetabbataṃ pattaṃ ārammaṇassa paramasukhumataṃ sandhāyāha. Sante hi sannisinne ārammaṇe pavattamāno dhammo sayampi sannisinnova hoti. Tenāha 『『santo vūpasanto nibbuto』』ti, nibbutasabbapariḷāhoti attho. Ārammaṇasantatāya tadārammaṇadhammānaṃ santatā lokuttaradhammārammaṇāhi paccavekkhaṇāhi dīpetabbā.

Nāssa santapaṇītabhāvāvahaṃ kiñci secananti asecanako. Asecanakattā anāsittako. Anāsittakattā eva abbokiṇṇo asammisso parikammādinā. Tato eva pāṭiyekko visuṃyeveko. Āveṇiko asādhāraṇo. Sabbametaṃ sarasato eva santabhāvaṃ dassetuṃ vuttaṃ. Parikammaṃ vā santabhāvanimittaṃ, parikammanti ca kasiṇakaraṇādīni nimittuppādapariyosānaṃ, tādisaṃ idha natthīti adhippāyo. Tadā hi kammaṭṭhānaṃ nirassādattā asantamappaṇītaṃ siyā. Upacārena vā natthi ettha santatāti yojanā. Yathā upacārakkhaṇe nīvaraṇavigamena, aṅgapātubhāvena ca paresaṃ santatā hoti, na evamimassa. Ayaṃ pana ādisamannā…pe… paṇīto cāti yojanā. Kecīti uttaravihāravāsike sandhāyāha. Anāsittakoti upasecanena na āsittako. Tenāha 『『ojavanto』』ti, ojavantasadisoti attho. Madhūroti iṭṭho, cetasikasukhapaṭilābhasaṃvattanaṃ tikacatukkajjhānavasena, upekkhāya vā santabhāvena sukhagatikattā sabbesampi vasena veditabbaṃ. Jhānasamuṭṭhānapaṇītarūpaphuṭṭhasarīratāvasena pana kāyikasukhapaṭilābhasaṃvattanaṃ daṭṭhabbaṃ, tañca kho jhānato vuṭṭhitakāle. Imasmiṃ pakkhe 『『appitappitakkhaṇe』』ti idaṃ hetumhi bhummavacanaṃ daṭṭhabbaṃ. Avikkhambhiteti jhānena sakasantānato anīhaṭe appahīne. Akosallasambhūteti akosallaṃ vuccati avijjā, tato sambhūte. Avijjāpubbaṅgamā hi sabbe pāpadhammā. Khaṇenevāti attano pavattikkhaṇeneva. Antaradhāpetīti ettha antaradhāpanaṃ vināsanaṃ, taṃ pana jhānakattukassa idhādhippetattā pariyuṭṭhānappahānaṃ hotīti āha 『『vikkhambhetī』』ti. Vūpasametīti visesena upasameti. Visesena upasamanaṃ pana sammadeva upasamanaṃ hotīti āha 『『suṭṭhu upasametī』』ti.

Nanu ca aññopi samādhi attano pavattikkhaṇeneva paṭipakkhadhamme antaradhāpeti vūpasameti, atha kasmā ayameva samādhi evaṃ visesetvā vuttoti? Pubbabhāgato paṭṭhāya nānāvitakkavūpasamasabbhāvato. Vuttañhetaṃ – 『『ānāpānassati bhāvetabbā vitakkupacchedāyā』』ti (a. ni.

我來 譯這段巴利文： 4.123. 如"諸比丘，於此有沙門"、"遠離諸欲"等中，在第一句說的eva詞在第二句等中也說eva，這裡也如是，所以說"應知兩處以eva詞限定"。為顯示由兩句限定所得的功德而說"因為這"等。 "不凈業處"指不凈所緣禪。因為它在不凈中是修習業，對修行者是殊勝樂的因緣，所以稱為"不凈業處"。以"僅僅"排除所緣。"依通達"指依禪通達。因為禪由修習殊勝而成就時，只是通達自己的境而轉起，也被如實通達，所以稱為"通達"。"因粗所緣"指因可怕所緣。"因厭惡所緣"指因應厭惡所緣。"依方便"指依理由，或依其他門。"所緣寂靜"是關於應依次觀察的所緣達到極細微而說。因為在寂靜、寂定的所緣中轉起的法自身也是寂定的。所以說"寂靜、止息、寂滅"，意為寂滅一切熱惱。所緣寂靜性的緣法寂靜性應以出世法為所緣的觀察來說明。 "無需調味"指沒有任何能帶來它的寂靜殊勝性的調味。因無需調味而無調味。正因無調味而不混雜、不混合于遍作等。正因如此而獨立、單獨、個別。不共、不通他。這一切是為顯示僅從自性的寂靜性而說。或者遍作是寂靜性的相，遍作指從作遍等到生起相為止，意思是這裡沒有這樣的。因為那時業處因無味而可能不寂靜不殊勝。或者解釋為此中沒有以近行的寂靜性。如在近行剎那以蓋的離去、支的顯現而有他們的寂靜性，此非如是。但此從最初稱為......殊勝為相連。"某些人"指關於上分住處的人而說。"無調味"指以調味而無調味。所以說"有味"，意為似有味。"甜美"指可意，應知依三四禪或因舍的寂靜性是樂趣而對一切(禪支)轉為得到心樂。但應知依禪所生殊勝色遍滿身體而轉為得到身樂，那是在出定時。在這部分"在入定入定剎那"這句應視為因上的處格。"未鎮伏"指未被禪從自相續中拔除、未斷。"非善巧生"指非善巧稱為無明，從它生。因為一切惡法都以無明為先導。"即刻"指以自己的轉起剎那。"使消失"中，消失是破壞，但因這裡意指禪的所作，所以成為現行斷而說"鎮伏"。"寂止"指殊勝地止息。而殊勝地止息成為善好地止息，所以說"善好地止息"。 難道其他定不也在自己的轉起剎那使對治法消失寂止嗎？那為什麼只有這個定被如此特別說呢？因為從前分開始有種種尋的止息。因為這麼說："應修習入出息念以斷絕尋"。;

9.1; udā. 31). Apica tikkhapaññassa ñāṇuttarassetaṃ kammaṭṭhānaṃ, ñāṇuttarassa ca kilesappahānaṃ itarehi sātisayaṃ, yathā saddhādhimuttehi diṭṭhippattassa. Tasmā imaṃ visesaṃ sandhāya 『『ṭhānaso antaradhāpeti vūpasametī』』ti vuttaṃ. Atha vā nimittapātubhāve sati khaṇeneva aṅgapātubhāvasabbhāvato ayameva samādhi 『『ṭhānaso antaradhāpeti vūpasametī』』ti vutto. Yathā taṃ mahato akālameghassa uṭṭhitassa dhārānipāte khaṇeneva pathaviyaṃ rajojallassa vūpasamo. Tenāha – 『『seyyathāpi, bhikkhave, mahāakālamegho uṭṭhito』』tiādi (saṃ. ni. 5.985; pārā. 165). Sāsanikassa jhānabhāvanā yebhuyyena nibbedhabhāgiyāva hotīti āha 『『nibbedhabhāgiyattā』』ti. Buddhānaṃ pana ekaṃsena nibbedhabhāgiyāva hoti. Imameva hi kammaṭṭhānaṃ bhāvetvā sabbepi sammāsambuddhā sammāsambodhiṃ adhigacchanti. Ariyamaggassa pādakabhūto ayaṃ samādhi anukkamena vaḍḍhitvā ariyamaggabhāvaṃ upagato viya hotīti āha 『『anupubbena ariyamaggavuddhippatto』』ti.

Ayaṃ panattho virāganirodhapaṭinissaggānupassanānaṃ vasena sammadeva yujjati. Heṭṭhā papañcavasena vuttamatthaṃ sukhaggahaṇatthaṃ saṅgahetvā dassento 『『ayaṃ panettha saṅkhepattho』』ti āha, piṇḍatthoti vuttaṃ hoti.

217.Tamatthanti taṃ 『『kathaṃ bhāvito』』tiādinā pucchāvasena saṅkhepato vuttamatthaṃ. 『『Idha tathāgato loke uppajjatī』』tiādīsu (dī. ni. 1.190; ma. ni. 1.291; a. ni. 3.61) idha-saddo lokaṃ upādāya vutto, 『『idheva tiṭṭhamānassā』』tiādīsu (dī. ni. 2.369) okāsaṃ, 『『idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito』』tiādīsu (ma. ni. 1.30) padapūraṇamattaṃ, 『『idha bhikkhu dhammaṃ pariyāpuṇātī』』tiādīsu (a. ni.

我來翻譯這段巴利文： 9.1；優陀那31）。而且這個業處是利慧者、智慧勝者的業處，智慧勝者的煩惱斷除比其他更殊勝，如見至者比信解者。所以關於這個殊勝而說"即刻使消失、寂止"。或者因為在相顯現時即刻有支分顯現的存在，所以只有這個定被說"即刻使消失、寂止"。如大非時云興起，雨滴落下時即刻使地上的灰塵寂止。所以說："諸比丘，譬如大非時云興起"等（相應部5.985；波羅夷165）。教內者的禪修多是屬於通達分，所以說"因屬通達分"。但諸佛則必定是屬於通達分。因為修習這個業處，一切正等正覺者證得正等正覺。這個定作為聖道的基礎，次第增長似乎達到聖道性，所以說"次第達到聖道增長"。 但這個義理依離染、滅、舍遣隨觀的方式才完全相應。為使易於把握上面依廣說而說的義理而總攝顯示，說"這裡這是略義"，即是說總義。 217.、"那個義"指以"如何修習"等問的方式略說的那個義。在"於此如來出現於世間"等（長部1.190；中部1.291；增支部3.61）中，"於此"字依世間而說，在"住立於此"等（長部2.369）中關於處所，在"諸比丘，我於此已食、已滿"等（中部1.30）中只是填詞，在"於此比丘學習法"等（增支部）中，;

5.73) pana sāsanaṃ, 『『idha, bhikkhave, bhikkhū』』ti idhāpi sāsanamevāti dassento 『『bhikkhave, imasmiṃ sāsane bhikkhū』』ti vatvā tamatthaṃ pākaṭaṃ katvā dassetuṃ 『『ayañhī』』tiādi vuttaṃ. Tattha sabbappakāraānāpānassatisamādhinibbattakassāti sabbappakāraggahaṇaṃ soḷasa pakāre sandhāya. Te hi imasmiṃyeva sāsane. Bāhirakā hi jānantā ādito catuppakārameva jānanti. Tenāha 『『aññasāsanassa tathābhāvapaṭisedhano』』ti, yathāvuttassa puggalassa nissayabhāvapaṭisedhanoti attho. Etena 『『idha bhikkhave』』ti idaṃ antogadhevasaddanti dasseti. Santi hi ekapadānipi sāvadhāraṇāni yathā 『『vāyubhakkho』』ti. Tenevāha 『『idheva, bhikkhave, samaṇo』』tiādi. Paripuṇṇasamaṇakaraṇadhammo hi so, yo sabbappakāraānāpānassatisamādhinibbattako. Parappavādāti paresaṃ aññatitthiyānaṃ nānappakārā vādā titthāyatanāni.

Araññādikasseva bhāvanānurūpasenāsanataṃ dassetuṃ 『『imassa hī』』tiādi vuttaṃ. Duddamo damathaṃ anupagato goṇo kūṭagoṇo. Yathā thanehi sabbaso khīraṃ na paggharati, evaṃ dohapaṭibandhinī kūṭadhenu. Rūpasaddādike paṭicca uppajjanako assādo rūpārammaṇādiraso. Pubbe āciṇṇārammaṇanti pabbajjato pubbe, anādimati vā saṃsāre paricitārammaṇaṃ.

Nibandheyyāti bandheyya. Satiyāti sammadeva kammaṭṭhānasallakkhaṇasampavattāya satiyā. Ārammaṇeti kammaṭṭhānārammaṇe. Daḷhanti thiraṃ, yathā satokārissa upacārappanābhedo samādhi ijjhati, tathā thāmagataṃ katvāti attho.

Visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānanti sabbesaṃ buddhānaṃ, ekaccānaṃ paccekabuddhānaṃ, buddhasāvakānañca visesādhigamassa ceva aññakammaṭṭhānena adhigatavisesānaṃ diṭṭhadhammasukhavihārassa ca padaṭṭhānabhūtaṃ.

Vatthuvijjācariyo viya bhagavā yogīnaṃ anurūpanivāsaṭṭhānupadisanato.

Bhikkhu dīpisadiso araññe ekiko viharitvā paṭipakkhanimmathanena icchitatthasādhanato. Phalamuttamanti sāmaññaphalamāha. Parakkamajavayoggabhūminti bhāvanussāhajavassa yoggakaraṇabhūmibhūtaṃ.

我來翻譯這段巴利文： 5.73.但在"於此比丘"等中關於教法，"諸比丘，於此比丘"中也是教法，為顯示這點而說"諸比丘，於此教法中比丘"，為使那義明顯而顯示而說"因為這"等。其中"能生一切種入出息念定者"的一切種取用是關於十六種。因為這些只在此教法中。外道若知道，從開始只知四種。所以說"排除其他教法如是性"，意為排除如是說的人的所依性。由此顯示"諸比丘，於此"這裡含有eva(限定)詞。因為有單字也帶限定，如"食風者"。所以說"諸比丘，於此有沙門"等。因為能生一切種入出息念定者，他有完全的沙門作用法。"他說"指其他外道的種種說法，即外道處。 為顯示林野等是適合修習的住處而說"因為這"等。"倔牛"指難調伏、未受調伏的牛。"倔母牛"指如乳房完全不出乳，如是阻礙擠乳。"色所緣等味"指緣色聲等而生起的愉悅。"先前習慣所緣"指出家前，或在無始輪迴中熟習的所緣。 "繫縛"指綁縛。"以念"指以善好地觀察業處而轉起的念。"于所緣"指于業處所緣。"堅固"指穩固，意為使作念者的近行安止定成就，如是得到力量。 "殊勝證得、現法樂住的足處"指作為一切佛、某些辟支佛和佛弟子的殊勝證得以及以其他業處證得殊勝的現法樂住的足處。 世尊如宅地觀察師，因為指示適合修行者的住處。 比丘如豹，因為獨住林野而鎮伏對治成就所欲義。"最上果"指沙門果。"精進生起適宜地"指成為修習精進生起的適宜作地。

218.Evaṃ vuttalakkhaṇesūti abhidhammapariyāyena (vibha. 530), suttantapariyāyena ca vuttalakkhaṇesu. Rukkhasamīpanti 『『yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūlanti vuccatī』』ti evaṃ vuttaṃ rukkhassa samīpaṭṭhānaṃ. Avasesasattavidhasenāsananti pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjanti evaṃ vuttaṃ.

Ututtayānukūlaṃ dhātucariyānukūlanti gimhādiututtayassa, semhādidhātuttayassa, mohādicariyattayassa ca anukūlaṃ. Tathā hi gimhakāle ca araññaṃ anukūlaṃ, hemante rukkhamūlaṃ, vassakāle suññāgāraṃ, semhadhātukassa semhapakatikassa araññaṃ, pittadhātukassa rukkhamūlaṃ , vātadhātukassa suññāgāraṃ anukūlaṃ, mohacaritassa araññaṃ, dosacaritassa rukkhamūlaṃ, rāgacaritassa suññāgāraṃ anukūlaṃ. Alīnānuddhaccapakkhikanti asaṅkocāvikkhepapakkhikaṃ. Sayanañhi kosajjapakkhikaṃ, ṭhānacaṅkamanāni uddhaccapakkhikāni, na evaṃ nisajjā. Tato evassa santatā. Nisajjāya daḷhabhāvaṃ pallaṅkābhujanena, assāsapassāsānaṃ pavattanasukhataṃ uparimakāyassa ujukaṭṭhapanena, ārammaṇapariggahūpāyaṃ parimukhaṃ satiyā ṭhapanena dassento. Ūrubaddhāsananti ūrūnamadhobandhanavasena nisajjā. Heṭṭhimakāyassa anujukaṃ ṭhapanaṃ nisajjā-vacaneneva bodhitanti 『『ujuṃ kāya』』nti ettha kāya-saddo uparimakāyavisayoti āha 『『uparimasarīraṃ ujukaṃ ṭhapetvā』』ti. Taṃ pana ujukaṭṭhapanaṃ sarūpato, payojanato ca dassetuṃ 『『aṭṭhārasā』』tiādi vuttaṃ. Na paṇamantīti na onamanti. Na paripatatīti na vigacchati vīthiṃ na vilaṅghati, tato eva pubbenāparaṃ visesuppattiyā vuddhiṃ phātiṃ upagacchati. Idha pari-saddo abhi-saddena samānatthoti āha 『『kammaṭṭhānābhimukha』』nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhitvāti attho. Parīti pariggahaṭṭho 『『pariṇāyikā』』tiādīsu (dha. sa. 16) viya. Niyyānaṭṭho paṭipakkhato niggamanaṭṭho. Tasmā pariggahitaniyyānanti sabbathā gahitāsammosaṃ pariccattasammosaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti attho.

219.Satovāti satiyā samannāgato eva saranto eva assasati nāssa kāci sativirahitā assāsappavatti hotīti attho. Sato passasatīti etthāpi satova passasatīti eva-saddo ānetvā vattabbo. Satokārīti sato eva hutvā, satiyā eva vā kātabbassa kattā, karaṇasīlo vā. Yadi 『『satova assasati sato passasatī』』ti etassa vibhaṅge (ma. ni. 3.148; saṃ. ni. 5.986; pārā. 165) vuttaṃ, atha kasmā 『『assasati passasati』』cceva avatvā 『『satokārī』』ti vuttaṃ? Ekarasaṃ desanaṃ kātukāmatāya. Paṭhamacatukke padadvayameva hi vattamānakālavasena āgataṃ, itarāni anāgatakālavasena. Tasmā ekarasaṃ desanaṃ kātukāmatāya sabbattha (paṭi. ma.

我來 譯這段巴利文： 218. "在如是說的特相中"指在論藏方式（分別論530）和經藏方式所說的特相中。"樹邊"指如說"中午時分遍滿日影，無風落葉，如是稱為樹根"這樣說的樹的近處。"其餘七種住處"指如說山、山谷、山洞、墓地、森林、露地、草堆這樣說的。 "適合三時節三界三行"指適合熱等三時節、痰等三界、癡等三行。如是在熱季林野適合，冬季樹根適合，雨季空屋適合；對痰界者痰性者林野適合，對膽界者樹根適合，對風界者空屋適合；對癡行者林野適合，對瞋行者樹根適合，對貪行者空屋適合。"不退不掉舉分"指不退縮不散亂分。因為臥屬懶惰分，站立經行屬掉舉分，不如是坐。正因如此它的寂靜性。顯示以結跏趺坐使坐姿堅固，以上身正直使入出息運轉安樂，以念住于對面顯示攝持所緣的方便。"盤腳坐"指以大腿下結方式而坐。以坐說已表明下身不正直安置，所以在"正直身"中身字關於上身而說"使上身正直"。為顯示那正直安置的自性和目的而說"十八"等。"不傾"指不低。"不倒"指不離去、不超越正軌，正因如此以前後殊勝達到增長髮展。這裡pari字與abhi字同義，所以說"向著業處"，意為從外部種種所緣防護而以業處為先。"pari"是攝取義，如"引導"等（法集16）。"出離義"是從對治出離義。所以"攝取出離"意為作完全把握不忘、舍離忘失的念，使最上念明覺住立。 219. "念"指具念、憶念而入息，意為他沒有任何離唸的入息運轉。在"念出息"中也應帶來eva字而說"念而出息"。"作念者"指只是成爲念者，或者是隻以念而應作的作者，或者是有作的習性。如果在"念而入息念而出息"的分別（中部3.148；相應部5.986；波羅夷165）中說，那為什麼不只說"入息出息"而說"作念者"？因為欲使說法一味。因為在第一組四法中只有兩句依現在時而來，其餘依未來時。所以因為欲使說法一味，（清凈道論）;

1.165 ādayo) 『『satokāri』』cceva vuttaṃ.

Dīghaṃassāsavasenāti dīghaassāsavasena vibhattialopaṃ katvā niddeso. Dīghanti vā bhagavatā vuttaassāsavasena. Cittassa ekaggataṃ avikkhepanti vikkhepassa paṭipakkhabhāvato 『『avikkhepo』』ti laddhanāmacittassa ekaggabhāvaṃ pajānato. Sati upaṭṭhitā hotīti ārammaṇaṃ upagantvā ṭhitā hoti. Tāya satiyā tena ñāṇenāti yathāvuttāya satiyā, yathāvuttena ca ñāṇena. Idaṃ vutta hoti – dīghaṃ assāsaṃ ārammaṇabhūtaṃ avikkhittacittassa, asammohato vā pajānantassa tattha sati upaṭṭhitā eva hoti, taṃ sampajānantassa ārammaṇakaraṇavasena, asammohavasena vā sampajaññaṃ, tadadhīnasatisampajaññena taṃsamaṅgī yogāvacaro satokārī nāma hotīti. Paṭinissaggānupassī assāsavasenāti paṭinissaggānupassī hutvā assasanassa vasena. 『『Paṭinissaggānupassīassāsavasenā』』ti vā pāṭho. Tassa paṭinissaggānupassino assāsā paṭinissaggānupassīassāsā, tesaṃ vasenāti attho. Vinayanayena anto uṭṭhitasasanaṃ assāso, bahi uṭṭhitasasanaṃ passāso. Suttantanayena pana bahi uṭṭhahitvāpi anto sasanato assāso, anto uṭṭhahitvāpi bahi sasanato passāso. Ayameva ca nayo –

『『Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā』』ti, 『『passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā』』ti (paṭi. ma.

我來翻譯這段巴利文： 1.165等)處只說"作念者"。 "依長入息"是不省略格的說明依長的入息。或者"長"是依世尊所說的入息。"心一境性無散亂"是了知因為是散亂的對治而得"無散亂"名的心一境性。"念已確立"指已到達所緣而住立。"以那個念以那個智"指以如是說的念，以如是說的智。這是說——對於長入息成為所緣的不散亂心者，或由不癡而了知者，其中念已確立，對於完全了知者，依作所緣的方式，或依不癡的方式而正知，依那為緣的念正知，具足那個的修行者稱為作念者。"依隨觀舍離入息"指成為隨觀舍離而依入息。或讀作"依隨觀舍離入息"。其意為隨觀舍離者的入息為隨觀舍離入息，依它們。依律方式從內生起的吸氣為入息，從外生起的吸氣為出息。但依經方式，即使從外生起由於向內吸故為入息，即使從內生起由於向外吸故為出息。這就是方式—— "以念隨入息的始中終，當心向內散亂時，身和心都成為戰慄、動搖、震顫"，"以念隨出息的始中終，當心向外散亂時，身和心都成為戰慄、動搖、震顫"（無礙解道

1.157) –

Imāya pāḷiyā sameti.

Paṭhamaṃ abbhantaravāto bahi nikkhamati, tasmā pavattikkamena assāso paṭhamaṃ vuttoti vadanti. Tāluṃ āhacca nibbāyatīti tāluṃ āhacca nirujjhati. Tena kira sampatijāto bāladārako khipitaṃ karoti. Evaṃ tāvātiādi yathāvuttassa atthassa nigamanaṃ. Keci 『『evaṃ tāvāti anena pavattikkamena assāso bahinikkhamanavātoti gahetabbanti adhippāyo』』ti vadanti.

Addhānavasenāti kāladdhānavasena. Ayaṃ hi addhāna-saddo kālassa, desassa ca vācako. Tattha desaddhānaṃ udāharaṇabhāvena dassetvā kāladdhānavasena assāsapassāsānaṃ dīgharassataṃ vibhāvetuṃ 『『yathā hī』』tiādi vuttaṃ. Tattha okāsaddhānanti okāsabhūtaṃ addhānaṃ. Pharitvāti byāpetvā. Cuṇṇavicuṇṇāpi anekakalāpabhāvena. Dīghaṃ addhānanti dīghaṃ padesaṃ. Tasmāti saṇikaṃ pavattiyā dīghasantānatāya 『『dīghā』』ti vuccanti. Ettha ca hatthiādisarīre, sunakhādisarīre ca assāsapassāsānaṃ desaddhānavisiṭṭhena kāladdhānavaseneva dīgharassatā vuttāti veditabbā. 『『Saṇikaṃ pūretvā saṇikameva nikkhamanti』』, 『『sīghaṃ pūretvā sīghameva nikkhamantī』』ti ca vacanato. Manussesūti samānappamāṇesupi manussasarīresu. Dīghaṃ assasantīti dīghaṃ assāsappabandhaṃ pavattentīti attho. Passasantīti etthāpi eseva nayo. Sunakhasasādayo viya rassaṃ assasanti ca passasanti cāti yojanā. Idaṃ pana dīghaṃ, rassañca assasanaṃ, passasanañca tesaṃ sattānaṃ sarīrasabhāvoti daṭṭhabbaṃ. Tesanti sattānaṃ. Teti assāsapassāsā. Ittaramaddhānanti appakaṃ kālaṃ.

Navahākārehīti bhāvanamanuyuñjantassa pubbenāparaṃ aladdhavisesassa kevalaṃ addhānavasena ādito vuttā tayo ākārā, te ca kho ekacco assāsaṃ suṭṭhu sallakkheti, ekacco passāsaṃ, ekacco tadubhayanti imesaṃ tiṇṇaṃ puggalānaṃ vasena. Keci pana 『『assasatipi passasatipīti ekajjhaṃ vacanaṃ bhāvanāya nirantaraṃ pavattidassanattha』』nti vadanti. Chandavasena pubbe viya tayo, tathā pāmojjavasenāti imehi navahākārehi.

Kāmaṃ cettha ekassa puggalassa tayo eva ākārā labbhanti, tantivasena pana sabbesaṃ pāḷiāruḷhattā, tesaṃ vasena parikammassa kātabbattā ca 『『tatrāyaṃ bhikkhu navahākārehī』』ti vuttaṃ. Evaṃ pajānatoti evaṃ yathāvuttehi ākārehi assāsapassāse pajānato, tattha manasikāraṃ pavattentassa. Ekenākārenāti dīghaṃ assāsādīsu catūsu ākāresu ekena ākārena, navasu tīsu vā ekena. Tathā hi vakkhati –

『『Dīgho rasso ca assāso, passāsopi ca tādiso;

Cattāro vaṇṇā vattanti, nāsikagge va bhikkhuno』』ti.

Ayaṃ bhāvanā assāsapassāsakāyānupassanāti katvā vuttaṃ 『『kāyānupassanāsatipaṭṭhānabhāvanā sampajjatī』』ti.

我來翻譯這段巴利文： 1.157）—— 與這段經文相符。 內風先向外出，所以依運轉次第先說入息，他們這麼說。"觸及上顎而滅"指觸及上顎而止息。據說正生的嬰兒因此而打嗝。"如是首先"等是如上所說義的總結。某些人說"'如是首先'意思是依此運轉次第應理解入息為向外出的風"。 "依時分"指依時間時分。因為這個時分詞表示時間和空間。其中顯示空間時分作為例子，為闡明依時間時分入出息的長短而說"譬如"等。其中"空間時分"指成為空間的時分。"遍滿"指遍佈。"碎粉"也是以多聚集性。"長時分"指長處所。"所以"因為緩慢運轉的長相續性而稱為"長"。這裡應知在象等身、狗等身中，入出息的長短是依空間時分特異的時間時分而說。因為說"緩慢充滿而緩慢出"，"迅速充滿而迅速出"。"在人中"指即使在等量的人身中。"長入息"意為轉起長入息相續。在"出息"中也是這個方式。"如狗兔等短入息和出息"為相連。但這個長短入出息應視為那些眾生的身體自性。"那些"指眾生。"那些"指入出息。"短時分"指少時。 "以九種行相"指修習追隨者前後未得殊勝者，僅依時分從開始說的三種行相，而且那些是某人善觀察入息，某人(善觀察)出息，某人(善觀察)兩者，依這三種人。但某些人說"入息也出息也的一起說是為顯示修習的持續運轉"。依欲如前三種，如是依喜悅三種，以這九種行相。 雖然這裡一個人只得三種行相，但因為依經典方式一切都已升入經文，應依它們作準備工作，所以說"這裡比丘以九種行相"。"如是了知"指如是以如上所說行相了知入出息，在那裡轉起作意。"以一行相"指在長入息等四種行相中以一行相，或在九種中的三種中以一個。如是他將說： "長和短的入息，出息也如是； 四種相轉起，就在比丘鼻端。" 這個修習是入出息身隨觀而作，所以說"身隨觀念處修習成就"。

Idāni pāḷivaseneva te nava ākāre, bhāvanāvidhiñca dassetuṃ 『『yathāhā』』tiādi āraddhaṃ. Tattha kathaṃ pajānātīti pajānanavidhiṃ kathetukamyatāya pucchati. Dīghaṃ assāsanti vuttalakkhaṇaṃ dīghaṃ assāsaṃ. Addhānasaṅkhāteti 『『addhāna』』nti saṅkhaṃ gate dīghe kāle, dīghaṃ khaṇanti attho. Koṭṭhāsapariyāyo vā saṅkhāta-saddo 『『theyyasaṅkhāta』』ntiādīsu (pārā. 91) viya, tasmā addhānasaṅkhāteti addhānakoṭṭhāse, desabhāgeti attho. Chando uppajjatīti bhāvanāya pubbenāparaṃ visesaṃ āvahantiyā laddhassādattā tattha sātisayo kattukāmatālakkhaṇo kusalacchando uppajjati. Chandavasenāti tathāpavattachandassa vasena savisesaṃ bhāvanamanuyuñjantassa kammaṭṭhānaṃ vuddhiṃ phātiṃ gamentassa. Tato sukhumataranti yathāvuttachandappavattiyā purimato sukhumataraṃ. Bhāvanābalena hi paṭippassaddhadarathapariḷāhatāya kāyassa assāsapassāsā sukhumatarā hutvā pavattanti. Pāmojjaṃ uppajjatīti assāsapassāsānaṃ sukhumatarabhāvena ārammaṇassa santataratāya, kammaṭṭhānassa ca vīthipaṭipannatāya bhāvanācittasahagato pamodo khuddikādibhedā taruṇapīti uppajjati. Cittaṃ vivattatīti anukkamena assāsapassāsānaṃ ativiya sukhumatarabhāvappattiyā anupaṭṭhahane vicetabbākārappattehi cittaṃ vinivattatīti keci. Bhāvanābalena pana sukhumatarabhāvappattesu assāsapassāsesu tattha paṭibhāganimitte uppanne pakatiassāsapassāsato cittaṃ nivattati. Upekkhā saṇṭhātīti tasmiṃ paṭibhāganimitte upacārappanābhede samādhimhi uppanne puna jhānanibbattanatthaṃ byāpārābhāvato ajjhupekkhanaṃ hotīti. Sā panāyaṃ upekkhā tatramajjhattupekkhāti veditabbā.

Imehi navahi ākārehīti imehi yathāvuttehi navahi pakārehi pavattā. Dīghaṃ assāsapassāsā kāyoti dīghākārā assāsapassāsā cuṇṇavicuṇṇāpi samūhaṭṭhena kāyo. Assāsapassāse nissāya uppannanimittampettha assāsapassāsasamaññameva vuttaṃ. Upaṭṭhānaṃ satīti ārammaṇaṃ upagantvā tiṭṭhatīti sati upaṭṭhānaṃ nāma. Anupassanāñāṇanti samathavasena nimittassa anupassanā, vipassanāvasena assāsapassāse, tannissayañca kāyaṃ 『『rūpa』』nti, cittaṃ taṃsampayuttadhamme ca 『『arūpa』』nti vavatthapetvā nāmarūpassa anupassanā ca ñāṇaṃ, tattha yathābhūtāvabodho. Kāyo upaṭṭhānanti so kāyo ārammaṇakaraṇavasena upagantvā sati ettha tiṭṭhatīti upaṭṭhānaṃ nāma. Ettha ca 『『kāyo upaṭṭhāna』』nti iminā itarakāyassāpi saṅgaho hoti yathāvuttasammasanacārassāpi idha icchitattā. No satīti so kāyo sati nāma na hoti. Sati upaṭṭhānañceva sati ca saraṇaṭṭhena, upatiṭṭhanaṭṭhena ca. Tāya satiyāti yathāvuttāya satiyā. Tena ñāṇenāti yathāvutteneva ñāṇena. Taṃ kāyanti taṃ assāsapassāsakāyañceva tannissayarūpakāyañca. Anupassatīti jhānasampayuttañāṇena ceva vipassanāñāṇena ca anu anu passati. Tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanāti tena anupassanena yathāvutte kāye ayaṃ kāyānupassanāsatipaṭṭhānabhāvanāti vuccati.

我來翻譯這段巴利文： 現在為依經文顯示那九種行相和修習方法而開始說"如說"等。其中"如何了知"是欲說了知方法而問。"長入息"指具有所說相的長入息。"稱為時分"指在稱為"時分"的長時間，意為長剎那。或者稱為詞是部分的同義詞，如"稱為偷盜"等（波羅夷91），所以"稱為時分"指時分部分，意為空間部分。"欲生起"指因修習前後帶來殊勝而得到愉悅，於是生起那裡殊勝的欲作為特相的善欲。"依欲"指依如是轉起的欲特別追隨修習，使業處達到增長髮展。"更細微"指因如上所說欲的轉起比先前更細微。因為依修習力，因身體的熱惱平息，入出息變得更細微而轉起。"喜悅生起"指因入出息更細微性使所緣更寂靜，業處已入正軌，生起與修習心俱行的喜悅，即小喜等種類的初喜。"心轉離"某些人說因為次第入出息達到極細微性而不現起，心從應觀察行相轉離。但依修習力入出息達到更細微性時，於是生起似相，心從原來的入出息轉離。"舍安住"指在那似相中生起近行安止的定時，因為為再生起禪那而無功用，所以成為旁觀。應知這個舍是在其中平等舍。 "以這九種行相"指以如上所說九種方式轉起。"長入出息身"指長行相的入出息雖是碎粉，以聚集義為身。依入出息生起的相在這裡也稱為入出息。"住立爲念"指到達所緣而住立，故稱爲念住立。"隨觀智"指依止的方式隨觀相，依觀的方式隨觀入出息和所依身為"色"，心和相應法為"非色"而確定后，隨觀名色的智，于其中如實覺悟。"身為住立"指那身以作所緣的方式，唸到達而住立於此為住立。這裡以"身為住立"也攝入其他身，因為這裡也欲要如上所說的觀察行相。"非念"指那身不是稱爲念。念是住立也是念，以憶念義和住立義。"以那個念"指以如上所說的念。"以那個智"指以如上所說的智。"隨觀那個身"指隨觀那個入出息身和所依色身。"隨觀"指以禪那相應智和觀智一再觀察。"所以說這是在身上身隨觀念處修習"指以那個隨觀在如上所說的身上，這稱為身隨觀念處修習。

Idaṃ vuttaṃ hoti – yā ayaṃ yathāvutte assāsapassāsakāye, tassa nissayabhūte karajakāye ca kāyasseva anupassanā anudakabhūtāya marīciyā udakānupassanā viya na aniccādisabhāve kāye niccādibhāvānupassanā, atha kho yathārahaṃ aniccadukkhānattāsubhabhāvassevānupassanā. Atha vā kāye 『『aha』』nti vā 『『mama』』nti vā 『『itthī』』ti vā 『『puriso』』ti vā gahetabbassa kassaci abhāvato tādisaṃ ananupassitvā kāyamattasseva anupassanā kāyānupassanā, tāya kāyānupassanāya sampayuttā satiyeva upaṭṭhānaṃ satipaṭṭhānaṃ, tassa bhāvanā vaḍḍhanā kāyānupassanāsatipaṭṭhānabhāvanāti.

Esa nayoti 『『navahi ākārehī』』tiādinā vuttavidhiṃ rassa-pade atidisati. Etthāti etasmiṃ yathādassite 『『kathaṃ dīghaṃ assasanto』』tiādinā (ma. ni. 3.148; saṃ. ni. 5.986; pārā. 165) āgate pāḷinaye. Idhāti imasmiṃ rassapadavasena āgate pāḷinaye.

Ayanti yogāvacaro. Addhānavasenāti dīghakālavasena. Ittaravasenāti parittakālavasena. Imehi ākārehīti imehi navahi ākārehi.

Tādisoti dīgho, rasso ca. Cattāro vaṇṇāti cattāro ākārā, te ca dīghādayo eva. Nāsikagge va bhikkhunoti gāthābandhasukhatthaṃ rassaṃ katvā vuttaṃ 『『nāsikagge vā』』ti, vā-saddo aniyamattho, tena uttaroṭṭhaṃ saṅgaṇhāti.

我來翻譯這段巴利文： 這是說——在如上所說的入出息身和其所依的所生身中，這是對身自身的隨觀，如對無水的蜃景作有水的隨觀一樣，不是對無常等性的身作常等性的隨觀，而是如其所應對無常、苦、無我、不凈性的隨觀。或者在身上因為沒有可以執取為"我"或"我的"或"女"或"男"，不隨觀如是而只隨觀身體性的隨觀是身隨觀，與那個身隨觀相應的念即是住立念處，其修習增長是身隨觀念處修習。 "這個方法"以"以九種行相"等所說方法指示于短句。"於此"指在如上所示"如何長入息時"等（中部3.148；相應部5.986；波羅夷165）所來的經文方法中。"於此"指在這個依短句而來的經文方法中。 "這個"指修行者。"依時分"指依長時。"依短暫"指依少時。"以這些行相"指以這九種行相。 "如是"指長和短。"四種相"指四種行相，它們即是長等。"在比丘鼻端"為詩句便易而作短說"于鼻端"，"或"字是不定義，由此攝入上唇。

220.Sabbakāyapaṭisaṃvedīti sabbassa kāyassa paṭi paṭi paccekaṃ sammadeva vedanasīlo jānanasīlo, tassa vā paṭi paṭi sammadeva vedo etassa atthi, taṃ vā paṭi paṭi sammadeva vedamānoti attho. Tattha tattha sabba-ggahaṇena assāsādikāyassa anavasesapariyādāne siddhepi anekakalāpasamudāyabhāvato tassa sabbesampi bhāgānaṃ saṃvedanadassanatthaṃ paṭi-saddaggahaṇaṃ. Tattha sakkaccakārībhāvadassanatthaṃ saṃ-saddaggahaṇanti imamatthaṃ dassento 『『sakalassā』』tiādimāha. Tattha yathā samānepi assāsapassāsesu yogino paṭipattividhāne paccekaṃ sakkaccaṃyeva paṭipajjitabbanti dassetuṃ visuṃ desanā katā, evaṃ tamevatthaṃ dīpetuṃ satipi atthassa samānatāya 『『sakalassā』』tiādinā padadvayassa visuṃ visuṃ atthavaṇṇanā katāti veditabbaṃ. Pākaṭaṃ karontoti vibhūtaṃ karonto, sabbaso vibhāventoti attho. Pākaṭīkaraṇaṃ vibhāvanaṃ tattha asammuyhanaṃ ñāṇeneva nesaṃ pavattanena hotīti dassento 『『evaṃ viditaṃ karonto』』tiādimāha. Tattha tasmāti yasmā ñāṇasampayuttacitteneva assāsapassāse pavatteti, na vippayuttacittena, tasmā evaṃbhūto sabbakāyapaṭisaṃvedī assasissāmi passasissāmīti sikkhatīti vuccati buddhādīhīti yojanā. Cuṇṇavicuṇṇavisaṭeti anekakalāpatāya cuṇṇavicuṇṇabhāvena visaṭe. Ādi pākaṭo hoti satiyā, ñāṇassa ca vasena tathā pubbābhisaṅkhārassa pavattattā. Tādisena bhavitabbanti catutthapuggalasadisena bhavitabbaṃ, pageva satiṃ, ñāṇañca paccupaṭṭhapetvā tīsupi ṭhānesu ñāṇasampayuttameva cittaṃ pavattetabbanti adhippāyo.

Evanti vuttappakārena sabbakāyapaṭisaṃvedanavaseneva. Ghaṭatīti ussahati. Vāyamatīti vāyāmaṃ karoti, manasikāraṃ pavattetīti attho. Tathābhūtassāti ānāpānassatiṃ bhāventassa. Saṃvaroti sati , vīriyampi vā. Tāya satiyāti yā ānāpāne ārabbha pavattā sati, tāya. Tena manasikārenāti yo so tattha satipubbaṅgamo bhāvanāmanasikāro, tena saddhinti adhippāyo. Āsevatīti 『『tisso sikkhāyo』』ti vutte adhikusaladhamme āsevati. Tadāsevanañhettha sikkhananti adhippetaṃ.

Purimanayeti purimasmiṃ bhāvanānaye, paṭhamavatthudvayeti adhippāyo. Tatthāpi kāmaṃ ñāṇuppādanaṃ labbhateva assāsapassāsānaṃ yāthāvato dīgharassabhāvāvabodhasabbhāvato, tathāpi taṃ na dukkaraṃ yathāpavattānaṃ tesaṃ gahaṇamattabhāvatoti tattha vattamānakālappayogo kato. Idaṃ pana dukkaraṃ purisassa khuradhārāyaṃ gamanasadisaṃ, tasmā sātisayenettha pubbābhisaṅkhārena bhavitabbanti dīpetuṃ anāgatakālappayogo katoti imamatthaṃ dassetuṃ 『『tattha yasmā』』tiādi vuttaṃ. Tattha ñāṇuppādanādīsūti ādi-saddena kāyasaṅkhārapassambhanapītipaṭisaṃvedanādiṃ saṅgaṇhāti. Keci panettha 『『saṃvarasamādānānaṃ saṅgaho』』ti vadanti.

Kāyasaṅkhāranti assāsapassāsaṃ. So hi cittasamuṭṭhānopi samāno karajakāyappaṭibaddhavuttitāya tena saṅkharīyatīti kāyasaṅkhāroti vuccati. Yo pana 『『kāyasaṅkhāro vacīsaṅkhāro』』ti (ma. ni.

我來翻譯這段巴利文： 220"遍知一切身"指對一切身一一個別地善於感受、了知，或者他有對它一一個別地善的感受，或者一一個別地善於感受的意思。其中以"一切"的攝取雖然已成就入息等身的無餘遍知，但因為是多聚集的集合，為顯示感受它一切的部分而取"遍"字。其中為顯示作認真性而取"善"字，顯示這個義而說"一切"等。其中雖然入出息相同，為顯示修行者對每一個都應該認真修習而作個別教說，如是為說明那個義，雖然義相同，應知對"一切"等兩句作個別的義釋。"使明顯"指使清晰，意為全面顯明。明顯、顯明、不迷惑是以智對它們的轉起而有，所以顯示說"如是使已知"等。其中"所以"的連線是：因為只以相應智的心轉起入出息，不以不相應心，所以如是成為遍知一切身者被佛等說為"我將學入息出息"。"碎散開"指因多聚集性而以碎散性散開。"開始"以念和智明顯，因為如是先前準備而轉起。"應成為如是"意為應成為如第四種人，預先使念和智現前，在三處只應轉起相應智的心。 "如是"指依如說方式只以遍知一切身。"努力"指勵力。"精勤"指作精勤，意為轉起作意。"如是成為"指修習入出息念者。"防護"指念，或者精進。"以那個念"指那個緣入出息而轉起的念。"以那個作意"意為與那個以念為前導的修習作意一起。"習行"指在說"三學"時習行增上善法。因為這裡習行被理解為學習。 "在前方法"指在前修習方法，意為在前兩事。雖然在那裡也得生起智，因為有如實了知入出息長短性，但那不難，因為只是把握它們如是轉起，所以在那裡用現在時。但這個難，如人行於剃刀刃，所以為顯示這裡應該以特別的先前準備，用未來時，為顯示這個義而說"其中因為"等。其中"生起智等"以等字攝入身行輕安、感受喜等。但某些人在這裡說"攝入防護和受持"。 "身行"指入出息。因為它雖然是心所生，但因運轉系屬所生身而被它造作，所以稱為身行。但如說"身行語行"（中部;

1.102) evamāgato kāyasaṅkhāro cetanālakkhaṇo satipi dvārantaruppattiyaṃ yebhuyyavuttiyā, tabbahulavuttiyā ca kāyadvārena lakkhito, so idha nādhippeto. Passambhentotiādīsu pacchimaṃ pacchimaṃ padaṃ purimassa purimassa atthavacanaṃ, tasmā passambhanaṃ nāma vūpasamanaṃ, tañca tathāpayoge asati uppajjanārahassa oḷārikassa kāyasaṅkhārassa payogasampattiyā anuppādananti daṭṭhabbaṃ. Tatrāti 『『oḷārikaṃ kāyasaṅkhāraṃ passambhento』』ti ettha. Apariggahitakāleti kammaṭṭhānassa anāraddhakāle, tato eva kāyacittānampi apariggahitakāle. 『『Nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāyā』』ti hi iminā kāyapariggaho, 『『parimukhaṃ satiṃ upaṭṭhapetvā』』ti iminā cittapariggaho vutto. Tenevāha 『『kāyopi cittampi pariggahitā hontī』』ti. Kāyoti karajakāyo. Sadarathāti sapariḷāhā, sā ca nesaṃ sadarathatā garubhāvena viya oḷārikatāya avinābhāvinīti āha 『『oḷārikā』』ti. Balavatarāti sabalā thūlā. Santā hontīti cittaṃ tāvaṃ bahiddhā vikkhepābhāvena ekaggaṃ hutvā kammaṭṭhānaṃ pariggahetvā pavattamānaṃ santaṃ hoti vūpasantaṃ, tato eva taṃsamuṭṭhānā rūpadhammā lahumudukammaññabhāvappattā, tadanuguṇatāya sesaṃ tisantatirūpanti evaṃ citte, kāye ca vūpasante pavattamāne tannissitā assāsapassāsā santasabhāvā anukkamena sukhumatarasukhumatamā hutvā pavattanti. Tena vuttaṃ 『『yadā panassa kāyopī』』tiādi.

Ābhujanaṃ ābhogo, 『『passambhemī』』ti paṭhamāvajjanā. Sammā anu anu āharaṇaṃ samannāhāro, tasmiṃyeva atthe aparāparaṃ pavattaāvajjanā. Tasseva atthassa manasi karaṇaṃ citte ṭhapanaṃ manasikāro. Vīmaṃsā paccavekkhaṇā.

Sāraddheti sadarathe sapariḷāhe. Adhimattanti balavaṃ oḷārikaṃ. Liṅgavipallāsena vuttaṃ. Kāyasaṅkhāroti hi adhippeto. 『『Adhimattaṃ hutvā pavattatī』』ti kiriyāvisesanaṃ vā etaṃ. Sukhumanti etthāpi eseva nayo. Kāyamhīti ettha 『『citte cā』』ti ānetvā sambandhitabbaṃ.

我來翻譯這段巴利文： 1.102）這樣來的身行雖然以思為特相，雖在其他門生起，但因多數運轉和多數活動以身門為特相，這裡不是指這個。在"輕安"等中，後後句是前前句的義說，所以輕安即是平息，當如是加行不存在時，應知那是以加行圓滿而不生起應生的粗重身行。"于其中"指在"輕安粗重身行"中。"未攝受時"指未開始業處時，正因如此也是身心未攝受時。因為以"結跏趺坐，身體正直"這個是身攝受，以"念住于對面"這個是心攝受。正因如此說"身和心都被攝受"。"身"指所生身。"有熱惱"指有煩熱，它們的有熱惱性與粗重性不相離如重性，所以說"粗重"。"更強"指有力粗大。"成為寂靜"指首先心因無外散亂成為一境，攝受業處而轉起成為寂靜、平息，正因如此由它所生的色法達到輕柔適業性，隨順於它其餘三種輕安色，如是當心和身平息轉起時，依它的入出息成為寂靜性，次第成為更細微更極細微而轉起。所以說"但當他的身"等。 轉向是作意，"我輕安"是最初轉向。正確一再引導是等持，在那個義上一再轉起的轉向。作那個義於心中、安置於心是作意。思維是省察。 "戰慄"指有熱惱有煩熱。"極重"指有力粗重。以性別變化說。因為意指身行。或者這是動作的修飾語"成為極重而轉起"。在"細微"中也是這個方法。在"于身"中應帶來"及於心"而連線。

1. Paṭhamajjhānato vuṭṭhāya kariyamānaṃ dutiyajjhānassa nānāvajjanaṃ parikammaṃ paṭhamajjhānaṃ viya dūrasamussāritapaṭipakkhanti katvā taṃsamuṭṭhāno kāyasaṅkhāro paṭhamajjhāne ca dutiyajjhānūpacāre ca oḷārikoti sadiso vutto. Esa nayo sesūpacāradvayepi. Atha vā dutiyajjhānādīnaṃ adhigamāya paṭipajjato dukkhāpaṭipadādivasena kilamato yogino kāyakilamathacittūpaghātādivasena, vitakkādisaṅkhobhena ca sapariphandatāya cittappavattiyā dutiyajjhānādiupacāresu kāyasaṅkhārassa oḷārikatā veditabbā. Atisukhumoti aññattha labbhamāno kāyasaṅkhāro catutthajjhāne atikkantasukhumo. Sukhumabhāvopissa tattha natthi, kuto oḷārikatā appavattanato. Tenāha 『『appavattimeva pāpuṇātī』』ti.

Lābhissa sato anupubbasamāpattisamāpajjanavelaṃ, ekāsaneneva vā sabbesaṃ jhānānaṃ paṭilābhaṃ sandhāya majjhimabhāṇakā heṭṭhimaheṭṭhimajjhānato uparūparijhānūpacārepi sukhumataraṃ icchanti. Tattha hi sopacārānaṃ jhānānaṃ uparūpari visesavantatā, santatā ca sambhaveyya, ekāvajjanūpacāraṃ vā sandhāya evaṃ vuttaṃ. Evañhi heṭṭhā vuttavādena imassa vādassa avirodho siddho bhinnavisayattā. Sabbesaññevāti ubhayesampi. Yasmā te sabbepi vuccamānena vidhinā passaddhimicchantiyeva. 『『Apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhatī』』ti idaṃ sadisasantānatāya vuttaṃ. Na hi te eva oḷārikā assāsādayo sukhumā honti. Passambhanākāro pana nesaṃ heṭṭhā vuttoyeva.

Mahābhūtapariggahe sukhumoti catudhātumukhena vipassanābhinivesaṃ sandhāya vuttaṃ. Sakalarūpapariggahe sukhumo bhāvanāya uparūpari paṇītabhāvato. Tenevāha 『『rūpārūpapariggahe sukhumo』』ti. Lakkhaṇārammaṇikavipassanāti kalāpasammasanamāha. Nibbidānupassanato paṭṭhāya balavavipassanā. Tato oraṃ dubbalavipassanā. Pubbe vuttanayenāti 『『apariggahitakāle』』tiādinā samathanaye vuttena nayena 『『apariggahe pavatto kāyasaṅkhāro mahābhūtapariggahe paṭippassambhatī』』tiādinā vipassanānayepi paṭippassaddhi yojetabbāti vuttaṃ hoti.

Assāti imassa 『『passambhayaṃ kāyasaṅkhāra』』nti padassa. Codanāsodhanāhīti anuyogaparihārehi. Evanti idāni vuccamānākārena.

Kathanti yaṃ idaṃ 『『passambhayaṃ…pe… sikkhatī』』ti (paṭi. ma.

我來翻譯這段巴利文： 從初禪出定后而作的第二禪不同轉向的準備，如初禪一樣因為遠遠驅除對治，所以其所生的身行在初禪和第二禪近行中說為相似粗重。這個方法在其餘兩個近行中也是如此。或者為證得第二禪等而修習的修行者，依苦行道等而疲倦，依身疲勞、心損害等，以及尋等的攪動而心轉起有動搖，應知在第二禪等近行中身行的粗重性。"極細微"指在其他處可得的身行在第四禪中超越細微。其細微性在那裡也沒有，何況粗重性因為不轉起。所以說"達到不轉起"。 得者當次第等至入定時，或一坐得一切禪那，關於這個中部誦者認為從下下禪到上上禪近行更細微。因為在那裡有近行的禪那上上更殊勝和寂靜性，或者關於一轉向近行而如是說。因為如是已成就此說與前說無矛盾，因為境不同。"一切"指兩者。因為他們一切都依所說方法欲要輕安。"未攝受時轉起的身行在攝受時輕安"這是依相似相續性而說。因為那些粗重的入息等不會成為細微。但它們的輕安行相如前所說。 "在攝受大種時細微"是關於以四界門入觀而說。在攝受一切色時細微是因為修習上上更勝妙。正因如此說"在攝受色無色時細微"。"以相為所緣的觀"說的是聚集觀察。從厭離隨觀開始是強力觀。此前是弱力觀。"依前說方法"是說如在止方法中以"未攝受時"等所說方法，在觀方法中也應以"在未攝受時轉起的身行在攝受大種時輕安"等配合輕安。 "其"指這個"輕安身行"句。"以質問解釋"指以詢問回答。"如是"指現在所說的方式。 "如何"指這個"學習...輕安"（無礙解道；

1.171) vuttaṃ, taṃ kathaṃ kena pakārena kāyasaṅkhārassa passambhanaṃ, yogino ca sikkhanaṃ hotīti kathetukamyatāya pucchitvā kāyasaṅkhāre sarūpato, oḷārikasukhumato, vūpasamato, anuyogaparihārato ca dassetuṃ 『『katame kāyasaṅkhārā』』tiādi āraddhaṃ. Tattha kāyikāti rūpakāye bhavā. Kāyapaṭibaddhāti kāyasannissitā. Kāye sati honti, asati na honti, tato eva te akāyasamuṭṭhānāpi kāyena saṅkharīyantīti kāyasaṅkhārā. Passambhentoti oḷārikoḷārikaṃ passambhento. Sesapadadvayaṃ tasseva vevacanaṃ. Oḷārikañhi kāyasaṅkhāraṃ avūpasantasabhāvaṃ sannisīdāpento 『『passambhento』』ti vuccati, anuppādanirodhaṃ pāpento 『『nirodhento』』ti, suṭṭhu santasabhāvaṃ nayanto 『『vūpasamento』』ti.

Yathārūpehīti yādisehi. Kāyasaṅkhārehīti oḷārikehi kāyasaṅkhārehi. Ānamanāti abhimukhabhāvena kāyassa namanā. Vinamanāti visuṃ visuṃ passato namanā. Sannamanāti sabbato, suṭṭhu vā namanā. Paṇamanāti pacchato namanā. Iñjanādīni ānamanādīnaṃ vevacanāni, adhimattāni vā abhimukhaṃ calanādīni ānamanādayo, mandāni iñjanādayo. Passambhayaṃ kāyasaṅkhāranti tathārūpaṃ ānamanādīnaṃ kāraṇabhūtaṃ oḷārikaṃ kāyasaṅkhāraṃ passambhento. Tasmiṃ hi passambhite ānamanādayopi passambhitā eva honti.

Santaṃ sukhumanti yathārūpehi kāyasaṅkhārehi kāyassa aparipphandanahetūhi ānamanādayo na honti, tathārūpaṃ darathābhāvato santaṃ, anoḷārikatāya sukhumaṃ. Passambhayaṃ kāyasaṅkhāranti sāmaññato ekaṃ katvā vadati. Atha vā pubbe oḷārikoḷārikaṃ kāyasaṅkhāraṃ paṭippassambhento anukkamena kāyassa aparipphandanahetubhūte sukhumasukhumatare uppādetvā tepi paṭippassambhetvā paramasukhumatāya koṭippattaṃ yaṃ kāyasaṅkhāraṃ paṭippassambheti, taṃ sandhāya vuttaṃ 『『santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāra』』nti.

Itītiādi codakavacanaṃ. Tattha itīti pakāratthe nipāto. Kirāti arucisūcane, evaṃ ceti attho. Ayañhettha adhippāyo – vuttappakārena yadi atisukhumampi kāyasaṅkhāraṃ passambhetīti. Evaṃ santeti evaṃ sati tayā vuttākāre labbhamāne. Vātūpaladdhiyāti vātassa upaladdhiyā. Ca-saddo samuccayattho, assāsādivātārammaṇassa cittassa pabhāvanā uppādanā pavattanā na hoti, te ca tena passambhetabbāti adhippāyo. Assāsapassāsānañca bhāvanāti oḷārike assāsapassāse bhāvanāya paṭippassambhetvā sukhumānaṃ tesaṃ pabhāvanā ca na hoti, ubhayesaṃ tesaṃ tena paṭippassambhetabbato. Ānāpānassatiyāti ānāpānārammaṇāya satiyā ca pavattanaṃ na hoti, ānāpānānaṃ abhāvato. Tato eva taṃsampayuttassa ānāpānassatisamādhissa ca pabhāvanā uppādanāpi na hoti. Na hi kadāci ārammaṇena vinā sārammaṇadhammā sambhavanti. Na ca naṃ tanti ettha nanti nipātamattaṃ . Taṃ vuttavidhānaṃ samāpattiṃ paṇḍitā paññavanto na ceva samāpajjantipi tato na vuṭṭhahantipīti yojanā. Evaṃ codako sabbena sabbaṃ abhāvūpanayanaṃ passambhananti adhippāyena codeti.

我來翻譯這段巴利文： 1.171）所說，那是以何種方式身行的輕安和修行者的學習成就？為欲說明而問，為顯示身行的自性、粗細、平息和詢問回答而開始說"什麼是身行"等。其中"屬身"指在色身中有。"系屬身"指依止身。有身則有，無身則無，正因如此它們雖非身所生也被身造作為身行。"輕安"指輕安最粗重的。其餘兩句是它的同義詞。因為使粗重身行不平息性沉寂稱為"輕安"，使達到不生滅稱為"滅"，善引導寂靜性稱為"平息"。 "如是"指像那樣。"身行"指粗重的身行。"向前彎"指以面對性而身彎曲。"離散彎"指各個部分彎曲。"完全彎"指一切處或善彎曲。"向後彎"指向后彎曲。震動等是向前彎等的同義詞，或者向前彎等是強的面向動等，震動等是弱的。"輕安身行"指輕安如是作為向前彎等原因的粗重身行。因為那個輕安時向前彎等也成為輕安。 "寂靜細微"指如是身行不成為身不動搖因的向前彎等，如是因無熱惱為寂靜，因非粗重為細微。"輕安身行"以共相作為一而說。或者前面輕安最粗重身行，次第生起作為身不動搖因的更細微，也輕安它們，關於以極細微性達到頂點而輕安的身行而說"輕安寂靜細微身行"。 "如是"等是質問者的話。其中"如是"是表示方式的不變詞。"據說"表示不同意，意為如是。因為這裡的意思是 - 如說的方式如果輕安極細微的身行。"如是時"指如是在你所說方式得到時。"風的獲得"指風的獲得。"和"字是集合義，意為入息等風所緣的心的修習、生起、轉起不會有，它們應被他輕安。"和入出息的修習"指以修習輕安粗重入出息和修習它們細微不會有，因為兩者都應被他輕安。"入出息念"指以入出息為所緣的唸的轉起不會有，因為無入出息。正因如此也不會有與它相應的入出息念定的修習、生起。因為有所緣法絕不會離所緣而有。"不和它"這裡"不"只是不變詞。有智慧的賢者既不入定也不從它出定那個所說方法的等至，是這樣連線。如是質問者以意圖一切完全成為無而質問。

Puna iti kirātiādi yathāvuttāya codanāya vissajjanā. Tattha kirāti 『『yadī』』ti etassa atthe nipāto. Iti kira sikkhati, mayā vuttākārena yadi sikkhatīti attho. Evaṃ santeti evaṃ passambhane sati. Pabhāvanā hotīti yadipi oḷārikā kāyasaṅkhārā paṭippassambhanti, sukhumā pana atthevāti anukkamena paramasukhumabhāvappattassa vasena nimittuppattiyā ānāpānassatiyā, ānāpānassatisamādhissa ca pabhāvanā ijjhatevāti adhippāyo.

Yathā kathaṃ viyāti yathāvuttavidhānaṃ taṃ kathaṃ viya daṭṭhabbaṃ, atthi kiñci tadatthasampaṭipādane opammanti adhippāyo. Idāni opammaṃ dassetuṃ 『『seyyathāpī』』tiādi vuttaṃ. Tattha seyyathāpīti opammatthe nipāto. Kaṃseti kaṃsabhājane. Nimittanti nimittassa, tesaṃ saddānaṃ pavattākārassāti attho. Sāmiatthe hi idaṃ upayogavacanaṃ. Suggahitattāti suṭṭhu gahitattā. Sumanasikatattāti suṭṭhu citte ṭhapitattā. Sūpadhāritattāti sammadeva upadhāritattā sallakkhitattā. Sukhumakā saddāti anurave āha, ye appakā. Appattho hi ayaṃ ka-saddo. Sukhumasaddanimittārammaṇatāpīti sukhumo saddova nimittaṃ sukhumasaddanimittaṃ, tadārammaṇatāyapi. Kiṃ vuttaṃ hoti? Kāmaṃ tadāsukhumāpi saddā niruddhā, saddanimittassa pana suggahitattā sukhumatarasaddanimittārammaṇabhāvenāpi cittaṃ pavattati. Ādito paṭṭhāya hi tassa tassa niruddhassa saddassa nimittaṃ avikkhittena cittena upadhārentassa anukkamena pariyosāne atisukhumasaddanimittampi ārammaṇaṃ katvā cittaṃ pavattateva. Cittaṃ na vikkhepaṃ gacchati tasmiṃ yathāupaṭṭhite nimitte samādhānasabbhāvato.

Evaṃ santetiādi vuttassevatthassa nigamanavasena vuttaṃ. Tattha yassa suttapadassa saddhiṃ codanāsodhanāhi attho vutto, taṃ uddharitvā kāyānupassanāsatipaṭṭhānāni vibhāgato dassetuṃ 『『passambhaya』』ntiādi vuttaṃ. Taṃ sabbaṃ vuttanayattā uttānameva.

222.Ādikammikassakammaṭṭhānavasenāti samathakammaṭṭhānaṃ sandhāya vuttaṃ. Vipassanaṃ kammaṭṭhānaṃ pana itaracatukkesupi labbhateva. Etthāti paṭhamacatukke. Pañcasandhikanti pañcapabbaṃ, pañcabhāganti attho.

Kammaṭṭhānassa uggaṇhananti kammaṭṭhānaganthassa uggaṇhanaṃ. Tadatthaparipucchā kammaṭṭhānassa paripucchanā. Atha vā ganthato, atthato ca kammaṭṭhānassa uggaṇhanaṃ uggaho. Tattha saṃsayaparipucchanā paripucchā. Kammaṭṭhānassa upaṭṭhānanti nimittupaṭṭhānaṃ, evaṃ bhāvanamanuyuñjantassa 『『evamidha nimittaṃ upaṭṭhātī』』ti upadhāraṇaṃ, tathā kammaṭṭhānappanā 『『evaṃ jhānamappetī』』ti. Kammaṭṭhānassa lakkhaṇanti gaṇanānubandhanāphusanānaṃ vasena bhāvanaṃ ussukkāpetvā ṭhapanāya sampatti, tato parampi vā sallakkhaṇādivasena matthakappattīti kammaṭṭhānasabhāvassa sallakkhaṇaṃ. Tenāha 『『kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hotī』』ti.

Attanāpi na kilamati odhiso kammaṭṭhānassa uggaṇhanato. Tato eva ācariyampi na viheseti dhammādhikaraṇampi bhāvanāya matthakaṃ pāpanato. Tasmāti taṃ nimittaṃ attano akilamanaācariyāvihesanahetu. Thokanti thokaṃ thokaṃ. Uggahetabbato uggaho, sabbopi kammaṭṭhānavidhi, na pubbe vuttauggahamattaṃ. Ācariyato uggaho ācariyuggaho, tato. Ekapadampīti ekakoṭṭhāsampi.

我來 譯這段巴利文： 再次"如是據說"等是對前述質問的解答。其中"據說"是"如果"義的不變詞。如是據說學習，意為如果依我所說方式學習。"如是時"指如是在輕安時。"修習有"意思是雖然粗重身行輕安，但細微仍然存在，所以依次第達到極細微性的緣故，以相生起而入出息念和入出息念定的修習成就。 "如何比如"指所說方法那如何應看，意為在成就那義有什麼譬喻。現在為顯示譬喻而說"譬如"等。其中"譬如"是譬喻義的不變詞。"銅缽"指銅器。"相"指相的，那些聲音的轉起方式的意思。因為這是主格義的賓格詞。"善把握"指善好把握。"善作意"指善好置於心中。"善憶持"指完全憶持、標記。"細微聲"說的是餘響，即微小的。因為這個"小"字是微少義。"也以細微聲相為所緣"指細微聲即是相為細微聲相，也以它為所緣。說什麼呢？雖然那時細微聲也滅了，但因為聲相善把握，也以更細微聲相為所緣而心轉起。因為從開始以不散亂心憶持那個那個滅聲的相，次第在最後也以極細微聲相作為所緣而心轉起。心不至散亂，因為在那如是現起的相中有定的存在。 "如是時"等是依結論方式說已說義。其中引述那經句連同質問解答的義，為顯示身隨觀念處的分別而說"輕安"等。那一切因已說方法故很明瞭。 222.以初業者業處方式"是關於止業處而說。但觀業處在其他四句中也得到。"於此"指在第一個四句。"五連線"指五段，意為五分。 "業處的憶持"指業處文句的憶持。詢問那義是業處的詢問。或者從文句和義的業處憶持是憶持。其中疑問詢問是詢問。"業處的現起"指相現起，如是追隨修習者"如是這裡相現起"的確定，如是業處證得"如是證得禪那"。"業處的特相"指依數隨、觸的修習急切而達到安止的成就，或者更進一步依標記等而達到頂點，即標記業處自性。所以說"意為確定業處自性"。 自己也不疲倦，因為分別憶持業處。正因如此也不惱害老師，因為使法達到修習頂點。"所以"指那個相是自己不疲倦不惱害老師的原因。"少許"指一點一點。因為應憶持故為憶持，一切業處方法，不只是前面所說的憶持。從老師憶持是從老師憶持，從那裡。"一句"指一部分。

223.Anuvahanāti assāsapassāsānaṃ anugamanavasena satiyā nirantaraṃ anupavattanā. Phusanāti assāsapassāse gaṇentassa gaṇanaṃ paṭisaṃharitvā te satiyā anubandhantassa yathā appanā hoti, tathā cittaṃ ṭhapentassa ca nāsikaggādiṭṭhānassa nesaṃ phusanā. Yasmā pana gaṇanādivasena viya phusanāvasena visuṃ manasikāro natthi, phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇanādi kātabbanti dassetuṃ idha phusanāgahaṇanti dīpento 『『phusanāti phuṭṭhaṭṭhāna』』nti āha. Ṭhapanāti samādhānaṃ. Taṃ hi sammadeva ārammaṇe cittassa ādhānaṃ ṭhapanaṃ hoti. Tathā hi samādhi 『『cittassa ṭhiti saṇṭhitī』』ti (dha. sa. 11.15) niddiṭṭho. Samādhippadhānā pana appanāti āha 『『ṭhapanāti appanā』』ti. Aniccatādīnaṃ sallakkhaṇato sallakkhaṇā vipassanā. Pavattato, nimittato ca vinivaṭṭanato vivaṭṭanā nāma maggo. Sakalasaṃkilesapaṭippassaddhibhāvato sabbaso suddhīti pārisuddhi phalaṃ. Tesanti vivaṭṭanāpārisuddhīnaṃ. Paṭipassanāti paṭi paṭi dassanaṃ pekkhanaṃ. Tenāha 『『paccavekkhaṇā』』ti.

Khaṇḍanti ekaṃ tīṇi pañcāti evaṃ gaṇanāya khaṇḍanaṃ. Okāseti gaṇanavidhiṃ sandhāyāha. Gaṇananissitova na kammaṭṭhānanissito. 『『Sikhāppattaṃ nu kho』』ti idaṃ cirataraṃ gaṇanāya manasi karontassa vasena vuttaṃ. So hi tathā laddhaṃ avikkhepamattaṃ nissāya evaṃ maññeyya . 『『Assāsapassāsesu yo upaṭṭhāti, taṃ gahetvā』』ti idaṃ assāsapassāsesu yassa ekova paṭhamaṃ upaṭṭhāti, taṃ sandhāya vuttaṃ, yassa pana ubhopi upaṭṭhahanti, tena ubhayampi gahetvā gaṇetabbaṃ. 『『Yo upaṭṭhātī』』ti iminā ca dvīsu nāsāpuṭavātesu yo pākaṭataro upaṭṭhāti, so gahetabboti ayampi attho dīpitoti daṭṭhabbaṃ. Pavattamānaṃ pavattamānanti āmeḍitavacanena nirantaraṃ assāsapassāsānaṃ upalakkhaṇaṃ dasseti. Evanti vuttappakārena upalakkhetvā vāti attho. Pākaṭā honti gaṇanāvasena bahiddhā vikkhepābhāvato.

Palighassa parivattanaṃ, taṃ yattha nikkhipanti, so palighatthambho. Tiyāmarattinti accantasaṃyoge upayogavacanaṃ. Purimanayenāti sīghagaṇanāya, gopālakagaṇanāyāti attho. Eko dve tīṇi cattāri pañcāti gaṇanāvidhidassanaṃ. Tasmā aṭṭhātiādīsupi ekato paṭṭhāyeva paccekaṃ aṭṭhādīni pāpetabbāni. Sīghaṃ sīghaṃ gaṇetabbameva. Kasmāti tattha kāraṇaṃ, nidassanañca dasseti 『『gaṇanapaṭibaddhe hī』』tiādinā. Tattha arīyati tena nāvāti arittaṃ, pājanadaṇḍo. Arittena upatthambhanaṃ arittupatthambhanaṃ, tassa vasena.

Nippariyāyato nirantarappavatti nāma ṭhapanāyamevāti āha 『『nirantaraṃ pavattaṃ viyā』』ti. Anto pavisantaṃ vātaṃ manasi karonto anto cittaṃ paveseti nāma. Bahi cittanīharaṇepi eseva nayo. Vātabbhāhatanti abbhantaragataṃ vātaṃ bahulaṃ manasi karontassa vātena taṃ ṭhānaṃ abbhāhataṃ viya, medena pūritaṃ viya ca hoti, tathā upaṭṭhāti. Nīharato phuṭṭhokāsaṃ muñcitvā, tathā pana nīharato vātassa gatisamannesanamukhena nānārammaṇesu cittaṃ vidhāvatīti āha 『『puthuttārammaṇe cittaṃ vikkhipatī』』ti.

Etanti etaṃ assāsapassāsajātaṃ.

我來翻譯這段巴利文： 223."隨隨"指依隨行入出息方式而唸的連續隨轉。"觸"指數入出息者收攝數數，以念隨系它們,如是而證得安止，也使心住立於鼻端等處而觸它們。但因為不像依數等那樣依觸有個別作意，應在已觸已觸處作數等，為顯示這裡取觸而說"觸即觸處"。"安立"指等持。因為那是完全安置心於所緣的安立。因此定被解釋為"心的住立、安住"（法聚11.15）。但安止是以定為主，所以說"安立即安止"。因標記無常等為標記即觀。從轉起和相轉離為轉離即道。因為一切煩惱完全平息故完全清凈為清凈即果。"它們"指轉離和清凈。"回觀"指一再觀看省察。所以說"省察"。 "斷"指如"一、三、五"這樣數數的斷。"處"是關於數數方法而說。只依數數不依業處。"是否達到頂點"這是對長時作意數數者而說。因為他依如是得到的不散亂性而如是認為。"在入出息中取所現起的"這是關於在入出息中哪個最先現起而說，但對兩者都現起者，應取兩者而數數。應知以"所現起"也顯示在兩鼻孔風中取較明顯現起者的意思。"轉起轉起"以重複語顯示連續標記入出息。"如是"意為如所說方式標記。因為依數數無外散亂而明顯。 門閂的轉動，他們放置它處是門閂柱。"三夜分"是完全結合的賓格。"依前方法"意為依快數、牧童數。"一、二、三、四、五"是顯示數數方法。所以在"八"等中也應從一開始各各達到八等。應很快快地數。"為什麼"以"因為繫於數數"等顯示其中的原因和譬喻。其中以它劃動船為劃槳，推動杖。以劃槳支撐是劃槳支撐，依它的方式。 無譬喻的連續轉起即是在安立，所以說"如連續轉起"。作意進入內的風稱為使心入內。在外出心也是這個方法。"風擊"指對多作意內入風者，那處如被風擊、如充滿脂肪，如是現起。使出時離開觸處，如是使出時依尋求風的行相而心奔向種種所緣，所以說"心散亂于多所緣"。 "這個"指這個入出息類。

224.Anugamananti pavattapavattānaṃ assāsapassāsānaṃ ārammaṇakaraṇavasena satiyā anu anu pavattanaṃ anugacchanaṃ. Tenevāha 『『tañca kho na ādimajjhapariyosānānugamanavasenā』』ti. Nābhi ādi tattha paṭhamaṃ uppajjanato. Paṭhamuppattivasena hi idha ādicintā, na uppattimattavasena. Tathā hi te nābhito paṭṭhāya yāva nāsikaggā sabbattha uppajjanteva. Yattha yattha ca uppajjanti, tattha tattheva bhijjanti dhammānaṃ gamanābhāvato. Yathāpaccayaṃ pana desantaruppattiyaṃ gatisamaññā. Hadayaṃ majjhanti hadayasamīpaṃ tassa uparibhāgo majjhaṃ. Nāsikaggaṃ pariyosānanti nāsikaṭṭhānaṃ tassa pariyosānaṃ assāsapassāsasamaññāya tadavadhibhāvato. Tathā hete 『『cittasamuṭṭhānā』』ti vuttā, na ca bahiddhā cittasamuṭṭhānānaṃ sambhavo atthi. Tenāha 『『abbhantaraṃ pavisanavātassa nāsikaggaṃ ādī』』ti. Pavisananikkhamanapariyāyo pana taṃsadisavasena vuttoti veditabbo. Vikkhepagatanti vikkhepaṃ upagataṃ, vikkhittaṃ asamāhitanti attho. Sāraddhāyāti sadarathabhāvāya. Iñjanāyāti kammaṭṭhānamanasikārassa calanāya.

Vikkhepagatena cittenāti hetumhi karaṇavacanaṃ, itthambhūtalakkhaṇe vā. Sāraddhāti sadarathā. Iñjitāti iñjanakā calanakā. Tathā phanditā.

Ādimajjhapariyosānavasenāti ādimajjhapariyosānānugamanavasena na manasi kātabbanti sambandho. 『『Anubandhanāya manasi karontena phusanāvasena ca ṭhapanāvasena ca manasi kātabba』』nti yenādhippāyena vuttaṃ, taṃ vivarituṃ 『『gaṇanānubandhanāvasena viyā』』tiādimāha. Tattha visuṃ manasikāro natthīti gaṇanāya, anubandhanāya ca vinā yathākkamaṃ kevalaṃ phusanāvasena, ṭhapanāvasena ca kammaṭṭhānamanasikāro natthi. Nanu phusanāya vinā ṭhapanāya viya, phusanāya vinā gaṇanāyapi manasikāro natthiyeva? Yadipi natthi, gaṇanā pana yathā kammaṭṭhānamanasikārassa mūlabhāvato padhānabhāvena gahetabbā, evaṃ anubandhanā ṭhapanāya, tāya vinā ṭhapanāya asambhavato. Tasmā satipi phusanāya nānantarikabhāve gaṇanānubandhanā eva mūlabhāvato padhānabhāvena gahetvā itarāsaṃ tadabhāvaṃ dassento āha 『『gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthī』』ti. Yadi evaṃ tā kasmā uddese visuṃ gahitāti āha 『『phuṭṭhaphuṭṭhaṭṭhāneyevā』』tiādi. Tattha 『『phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇento』』ti iminā gaṇanāya phusanā aṅganti dasseti. Tenāha 『『gaṇanāya ca phusanāya ca manasi karotī』』ti. Tatthevāti phuṭṭhaphuṭṭhaṭṭhāneyeva. Teti assāsapassāse. Satiyā anubandhantoti gaṇanāvīthiṃ anugantvā satiyā nibandhanto, phuṭṭhokāseyeva te nirantaraṃ upadhārentoti attho. Appanāvasena cittaṃ ṭhapentoti yathā appanā hoti, evaṃ yathāupaṭṭhite nimitte cittaṃ ṭhapento samādahanto. Anubandhanāya cātiādīsu anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotīti vuccatīti yojanā. Svāyamatthoti yvāyaṃ 『『phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇento, tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto』』ti ca vutto, so ayamattho. Yā accantāya na minoti na vinicchināti, sā mānassa samīpeti upamā yathā 『『goṇo viya gavayo』』ti.

我來翻譯這段巴利文： 224."隨行"指依作所緣方式而念一再隨轉隨行已轉起的入出息。正因如此說"但那不是依隨行始中終"。臍為始因為在那裡最初生起。因為這裡以最初生起方式考慮始，不是僅以生起方式。因為如是它們從臍開始乃至鼻端在一切處都生起。在哪裡哪裏生起，就在那裡那裡滅,因為諸法無行走。但依緣在別處生起稱為行。心臟為中即心臟附近其上部分為中。鼻端為終即鼻處是其終,因為入出息名稱以它為界限。因為如是它們被說為"心所生",而外部沒有心所生的可能。所以說"進入內的風以鼻端為始"。但進入出去的習慣應知依類似它而說。"到達散亂"指趣向散亂,意為散亂不等持。"戰慄性"指有熱惱性。"動搖"指業處作意的移動。 "以散亂心"是原因的具格,或是如是性的特相。"戰慄"指有熱惱。"動搖"指動搖性移動性。如是"顫動"。 "依始中終"意為不應依始中終隨行方式作意而連線。為解釋以"如依數隨行方式"等說明依哪個意圖說"應以隨系的作意依觸方式和依安立方式作意"。其中"無個別作意"指無離數和隨行而僅依次第依觸方式、依安立方式的業處作意。難道不是如同無觸的安立,無觸的數也無作意嗎?雖然也無,但數因為是業處作意的根本所以應以主要方式取,如是隨行對安立,因為無它不可能有安立。所以雖然觸是不間斷,因為數隨行是根本所以以主要方式取,顯示其他無它而說"如依數隨行方式,無依觸安立方式的個別作意"。若如是,為什麼它們在列舉中個別取?為此說"只在已觸已觸處"等。其中以"只在已觸已觸處數"顯示數的觸是支分。所以說"以數和觸作意"。"在那裡"指只在已觸已觸處。"以念隨系它們"指隨數的路線而以念繫縛,意為在觸處不間斷地憶持它們。"依安止方式安立心"指如證得安止般,如是在如是現起的相中安立心,等持。在"以隨行等"中,意為說以隨行和觸和安立作意的連線。"這個義"指這個所說的"只在已觸已觸處數,在那裡收攝數而以念隨系它們"的義。如"不完全度量決定的,是度量的近似",如"如牛的野牛"。

225.Paṅguḷoti pīṭhasappī. Dolā pekholo. Kīḷatanti kīḷantānaṃ. Mātāputtānanti attano bhariyāya, puttassa ca. Ubho koṭiyoti āgacchantassa purimakoṭiṃ, gacchantassa pacchimakoṭinti dvepi koṭiyo. Majjhanti dolāphalakasseva majjhaṃ. Upanibandhanathambho viyāti upanibandhanathambho, nāsikaggaṃ, mukhanimittaṃ vā, tassa mūle samīpe ṭhatvā. Kathaṃ ṭhatvā? Satiyā vasena. Satiñhi tattha sūpaṭṭhitaṃ karonto yogāvacaro tattha ṭhito nāma hoti, avayavadhammena samudāyassa apadisitabbato. Nimitteti nāsikaggādinimitte. Satiyā nisīdantoti sativasena nisīdanto. 『『Satiñhi tatthā』』tiādinā ṭhāne viya vattabbaṃ. Tatthāti phuṭṭhaphuṭṭhaṭṭhāne.

226.Teti nagarassa antobahigatā manussā, tesaṃ saṅgahā ca hatthagatā.

我來翻譯這段巴利文： 225."跛者"指坐著走者。鞦韆是鞦韆搖椅。"玩耍"指玩耍者的。"母子"指自己的妻子和兒子。"兩端"指來者的前端、去者的後端兩端。"中"即鞦韆板的中間。"如繫縛柱"即繫縛柱,鼻端或口相,站在它的根部附近。如何站立?依唸的方式。因為瑜伽行者使念在那裡善現起稱為站在那裡,因為應以部分法指示總體。"在相"指在鼻端等相。"以念坐"指依念方式而坐。應如"因爲念在那裡"等對站立所說。"在那裡"指在已觸已觸處。 226."他們"指城內外往來的人們,以及他們手中所持的集合物。 provided by EasyChat

227.Ādito paṭṭhāyāti upameyyatthadassanato paṭṭhāya. Gāthāyaṃ nimittanti upanibandhanānimittaṃ. Anārammaṇamekacittassāti ekassa cittassa na ārammaṇaṃ, ārammaṇaṃ na hontīti attho. Ajānato ca tayo dhammeti nimittaṃ assāso passāsoti ime tayo dhamme ārammaṇakaraṇavasena avindantassa. Ca-saddo byatireke. Bhāvanāti ānāpānassatisamādhibhāvanā. Nupalabbhatīti na upalabbhati na sijjhatīti ayaṃ codanāgāthāya attho, dutiyā pana parihāragāthā suviññeyyāva.

Kathanti tāsaṃ atthaṃ vivarituṃ kathetukamyatāpucchā. Ime tayo dhammātiādīsu padayojanāya saddhiṃ ayamatthaniddeso – ime nimittādayo tayo dhammā ekacittassa kathaṃ ārammaṇaṃ na honti, tathāpi na cime na ca ime tayo dhammā aviditā honti, kathaṃ na ca honti aviditā? Tesañhi aviditatte cittañca kathaṃ vikkhepaṃ na gacchati, padhānañca bhāvanāya nipphādakaṃ vīriyañca kathaṃ paññāyati, nīvaraṇānaṃ vikkhambhakaṃ sammadeva samādhānāvahaṃ bhāvanānuyogasaṅkhātaṃ payogañca yogī kathaṃ sādheti, uparūpari lokiyalokuttarañca visesaṃ kathamadhigacchatīti.

Idāni tamatthaṃ kakacūpamāya sādhetuṃ 『『seyyathāpī』』tiādi vuttaṃ. Bhūmibhāgassa visamatāya cañcale rukkhe chedanakiriyā na sukarā siyā, tathā ca sati kakacadantagati dubbiññeyyāti āha 『『same bhūmibhāge』』ti. Kakacenāti khuddakena kharapattena. Tenāha 『『puriso』』ti. Phuṭṭhakakacadantānanti phuṭṭhaphuṭṭhakakacadantānaṃ vasena. Tena kakacadantehi phuṭṭhaphuṭṭhaṭṭhāneyeva purisassa satiyā upaṭṭhānaṃ dasseti. Tenāha 『『na āgate vā gate vā kakacadante manasi karotī』』ti. Kakacassa ākaḍḍhanakāle purisābhimukhaṃ pavattā āgatā. Pellanakāle tato vigatā 『『gatā』』ti vuttā. Na ca āgatā vā gatā vā kakacadantā aviditā honti sabbattha satiyā upaṭṭhitattā chinditabbaṭṭhānaṃ aphusitvā gacchantānaṃ, āgacchantānañca kakacadantānaṃ abhāvato. Padhānanti rukkhassa chedanavīriyaṃ . Payoganti tasseva chedanakiriyaṃ. Visesanti anekabhāvāpādanaṃ, tena ca sādhetabbaṃ payojanavisesaṃ.

Yathā rukkhotiādi upamāsaṃsandanaṃ. Upanibandhati ārammaṇe cittaṃ etāyāti sati upanibandhanā nāma, tassā assāsapassāsānaṃ sallakkhaṇassa nimittanti upanibandhanānimittaṃ, nāsikaggaṃ, mukhanimittaṃ vā. Evamevāti yathāpi so puriso kakacena rukkhaṃ chindanto āgatagate kakacadante amanasikarontopi phuṭṭhaphuṭṭhaṭṭhāneyeva satiyā upaṭṭhapanena āgatagate kakacadante jānāti, suttapadañca avirajjhanto atthakiccaṃ sādheti, evameva. Nāsikagge mukhanimitteti dīghanāsiko nāsikagge itaro mukhaṃ dasanaṃ nimīyati chādīyati etenāti mukhanimittanti laddhanāme uttaroṭṭhe.

我來 譯這段巴利文： 227."從開始"指從譬喻義顯示開始。偈頌中"相"指繫縛相。"非一心的所緣"指不是一個心的所緣,意為不成為所緣。"不知三法"指對相、入息、出息這三法不依作所緣方式了知。"和"字表示差別。"修習"指入出息念定修習。"不獲得"指不得到不成就,這是質問偈的意思,但第二個回答偈很容易理解。 "如何"是想說明它們的義而問的詢問。在"這三法"等中,連同句子連線這是義的解說 - 這些相等三法如何不是一心的所緣,如是這三法也不是不被知道,如何不是不被知道?因為如果它們不被知道,心如何不散亂,勝進和修習的成就精進如何明顯,修習努力稱為瑜伽行者如何成就對治蓋的等持,如何證得上上世間出世間的殊勝? 現在為以鋸的譬喻成就那義而說"譬如"等。因為地面不平樹晃動切斷動作不容易,如是鋸齒行相難以了知,所以說"在平地面"。"以鋸"指以小而鋒利的。所以說"人"。"已觸鋸齒"指依已觸已觸鋸齒方式。由此顯示人以念現起只在已觸已觸處。所以說"不作意來去鋸齒"。在拉鋸時向人面轉起為來。在推時從那裡離去說為"去"。來去鋸齒不是不被知道,因為在一切處念已現起,因為沒有不觸切斷處而去和來的鋸齒。"勝進"指切樹的精進。"加行"指它的切斷作用。"殊勝"指導致多樣性,以及應以它成就的殊勝目的。 "如樹"等是譬喻配合。以它繫縛心於所緣爲念稱為繫縛,它是入出息標記的相為繫縛相,即鼻端或口相。"正如是"指如那個人以鋸切樹雖不作意來去鋸齒,以念現起只在已觸已觸處而知道來去鋸齒,不失經句而成就義利,正如是。"在鼻埠相"指長鼻者在鼻端,其他者在以它度量遮蓋的口相得名的上唇。

Idaṃ padhānanti yena vīriyārambhena āraddhavīriyassa yogino kāyopi cittampi kammaniyaṃ bhāvanākammakkhamaṃ bhāvanākammayoggaṃ hoti, idaṃ vīriyaṃ padhānanti phalena hetuṃ dasseti. Upakkilesā pahīyantīti cittassa upakkilesabhūtāni nīvaraṇāni vikkhambhanavasena pahīyanti. Vitakkā vūpasamantīti tato eva kāmavitakkādayo micchāvitakkā upasamaṃ gacchanti, nīvaraṇappahānena vā paṭhamajjhānādhigamaṃ dassetvā vitakkavūpasamāpadesena dutiyajjhānādīnamadhigamamāha. Ayaṃ payogoti ayaṃ jhānādhigamassa hetubhūto kammaṭṭhānānuyogo payogo. Saṃyojanā pahīyantīti dasapi saṃyojanāni maggapaṭipāṭiyā samucchedavasena pahīyanti. Anusayā byantī hontīti tathā sattapi anusayā anuppattidhammatāpādanena bhaṅgamattassapi anavasesato vigatantā honti. Ettha ca saṃyojanappahānaṃ nāma anusayanirodheneva hoti, pahīnesu ca saṃyojanesu anusayānaṃ lesopi na bhavissatīti ca dassanatthaṃ 『『saṃyojanā pahīyanti anusayā byantī hontī』』ti vuttaṃ. Ayaṃ visesoti imaṃ samādhiṃ nissāya anukkamena labbhamāno ayaṃ saṃyojanappahānādiko imassa samādhissa visesoti attho.

Yassāti yena. Anupubbanti anukkamena. Paricitāti pariciṇṇā. Ayaṃ hettha saṅkhepattho – ānāpānassati yathā buddhena bhagavatā desitā , tatheva yena dīgharassapajānanādividhinā anupubbaṃ paricitā suṭṭhu bhāvitā, tato eva paripuṇṇā soḷasannaṃ vatthūnaṃ pāripūriyā sabbaso puṇṇā. So bhikkhu imaṃ attano khandhādilokaṃ paññobhāsena pabhāseti. Yathā kiṃ abbhā muttova candimā abbhupakkilesavimutto candimā tārakarājā viyāti.

Idhāti kakacūpamāyaṃ. Assāti yogino. Idhāti vā imasmiṃ ṭhāne. Assāti upamābhūtassa kakacassa. Āgatagatavasena yathā tassa purisassa amanasikāro, evaṃ assāsapassāsānaṃ āgatagatavasena amanasikāramattameva payojanaṃ.

我來 譯這段巴利文： "這個勝進"是以果顯示因,指由那精進發起而精進已發起的瑜伽行者的身也心也適業、堪能修習作業、適合修習作業的這個精進為勝進。"諸隨煩惱斷"指作為心的隨煩惱的諸蓋依鎮伏方式而斷。"諸尋平息"指正因如此欲尋等邪尋趣向平息,或者以蓋斷顯示證得初禪,以尋平息表示證得第二禪等。"這個加行"指這個作為證得禪那因的業處努力加行。"諸結斷"指十結依道次第以斷除方式而斷。"諸隨眠終盡"指如是七隨眠以導致不生性而連微細都無餘地成為終盡。這裡說"諸結斷諸隨眠終盡"是爲了顯示結的斷只是以隨眠滅而有,及在諸結已斷時隨眠連一點也不會有。"這個殊勝"意為依靠這個定而次第獲得的這個諸結斷等是這個定的殊勝。 "以什麼"指被什麼。"次第"指依次。"修習"指修習。這裡是簡要義 - 入出息念如被佛世尊所說,如是被以長短了知等方法次第修習善修習,正因如此圓滿以十六事的圓滿而一切圓滿。那比丘以慧光照耀這個自己的蘊等世間。如何?如從云解脫的月亮,如離云隨煩惱的月亮星王。 "於此"指在鋸譬喻中。"他的"指瑜伽行者的。或"於此"指在這處。"它的"指譬喻的鋸的。如那個人依來去方式不作意,如是隻是入出息依來去方式不作意是目的。

228.Nimittanti paṭibhāganimittaṃ. Avasesajhānaṅgapaṭimaṇḍitāti appanāvitakkādiavasesajhānaṅgapaṭimaṇḍitāti vadanti, vicārādīti pana vattabbaṃ nippariyāyena vitakkassa appanābhāvato. So hi pāḷiyaṃ 『『appanā byappanā』』ti (dha. sa. 7) niddiṭṭho, taṃsampayogato vā yasmā jhānaṃ 『『appanā』』ti aṭṭhakathāvohāro, jhānaṅgesu ca samādhi padhānaṃ, tasmā taṃ 『『appanā』』ti dassento 『『avasesajhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjatī』』ti āha. Kassaci pana gaṇanāvaseneva manasikārakālato pabhutīti ettha 『『anukkamato…pe… laṅghanākārappattaṃ viya hotī』』ti ettako gantho parihīno.

Sāraddhakāyassa kassaci puggalassa. Onamati paṭṭikādīnaṃ palambanena. Vikūjatīti saddaṃ karoti. Gattānisadakapparādīnaṃ sandhiṭṭhānesu valiṃ gaṇhāti tattha tattha valitaṃ hoti. Kasmā? Yasmā sāraddhakāyo garuko hotīti kāyadarathavūpasamena saddhiṃ sijjhamāno oḷārikaassāsapassāsanirodho byatirekamukhena tassa sādhanaṃ viya vutto. Oḷārikaassāsapassāsanirodhavasenāti anvayavasena tadatthasādhanaṃ. Tattha kāyadarathe vūpasanteti cittajarūpānaṃ lahumudukammaññabhāvena yo sesatisantatirūpānampi lahuādibhāvo, so idha kāyassa lahubhāvoti adhippeto. Svāyaṃ yasmā cittassa lahuādibhāvena vinā natthi, tasmā vuttaṃ 『『kāyopi cittampi lahukaṃ hotī』』ti.

Oḷārikeassāsapassāse niruddhetiādi heṭṭhā vuttanayampi vicetabbākārappattassa kāyasaṅkhārassa vicayanavidhiṃ dassetuṃ ānītaṃ.

229.Uparūpari vibhūtānīti bhāvanābalena uddhaṃ uddhaṃ pākaṭāni honti. Desatoti pakatiyā phusanadesato, pubbe attanā phusanavasena upadhāritaṭṭhānato.

『『Kattha natthī』』ti ṭhānavasena, 『『kassa natthī』』ti puggalavasena vīmaṃsiyamānamatthaṃ ekajjhaṃ katvā vibhāvetuṃ 『『antomātukucchiya』』ntiādi vuttaṃ. Tattha yathā udake nimuggassa puggalassa niruddhokāsatāya assāsapassāsā na pavattanti, evaṃ antomātukucchiyaṃ. Yathā matānaṃ samuṭṭhāpakacittābhāvato, evaṃ asaññībhūtānaṃ mucchāparetānaṃ, asaññīsu vā jātānaṃ, tathā nirodhasamāpannānaṃ. Catutthajjhānasamāpannānaṃ pana dhammatāvaseneva nesaṃ anuppajjanaṃ, tathā rūpārūpabhavasamaṅgīnaṃ. Keci pana 『『anupubbato sukhumabhāvappattiyā catutthajjhānasamāpannassa, rūpabhave rūpānaṃ bhavaṅgassa ca sukhumabhāvato rūpabhavasamaṅgīnaṃ natthī』』ti kāraṇaṃ vadanti. Atthiyeva te assāsapassāsā pariyesatoti adhippāyo, yathāvuttasattaṭṭhānavinimuttassa assāsapassāsānaṃ anuppajjanaṭṭhānassa abhāvato. Pakatiphuṭṭhavasenāti pakatiyā phusanaṭṭhānavasena. Nimittaṃ ṭhapetabbanti satiyā tattha tattha sukhappavattanatthaṃ thiratarasañjānanaṃ pavattetabbaṃ. Thirasaññāpadaṭṭhānā hi sati. Imamevāti imaṃ eva anupaṭṭhahantassa kāyasaṅkhārassa kaṇṭakuṭṭhāpananayena upaṭṭhāpanavidhimeva. Atthavasanti hetuṃ. Atthoti hi phalaṃ, so yassa vasena pavattati, so atthavasoti. Muṭṭhassatissāti vinaṭṭhassatissa. Asampajānassāti sampajaññarahitassa, bhāventassa anukkamena anupaṭṭhahante assāsapassāse vīmaṃsitvā 『『ime te』』ti upadhāretuṃ, sammadeva pajānituñca samatthāhi satipaññāhi virahitassāti adhippāyo.

我來翻譯這段巴利文： 228."相"指似相。"莊嚴以余禪支"說是莊嚴以安止尋等余禪支,但應說以伺等,因為無譬喻的尋是安止。因為它在聖典中被解釋為"安止、遍安止",或者因為與它相應故禪那在註釋書中稱為"安止",而在禪支中定是主要的,所以顯示它為"安止"而說"莊嚴以余禪支稱為安止的安立也成就"。但對某人"從依數作意時起"這裡"次第...乃至...如得到跳躍相"這麼多文句已失。 某個身戰慄的人。因布等懸垂而下垂。"叫"指作聲。在四肢座骨等的關節處皺摺在那裡那裡皺摺。為什麼?因為戰慄身是重的,與身熱惱平息一起成就的粗入出息滅被說為如以差別方式證明它。"依粗入出息滅方式"是依隨順方式證明那義。其中"當身熱惱平息時"這裡身輕性是指由心生色的輕柔適業性而余相續色的輕等性。這個因為無心的輕等性不存在,所以說"身和心成為輕"。 "在粗入出息滅時"等是為顯示前面所說方法也應考察的身行的考察方法而引來。 229."上上明顯"指依修習力在上上明顯。"從處"指從自然觸處,從前自己依觸方式憶持處。 為一起顯示依處方式"在哪裡沒有",依人方式"對誰沒有"而被考察的義而說"在母胎內"等。其中如對沉在水中的人因無空間而入出息不轉起,如是在母胎內。如對死者因無生起心,如是對昏迷者、或對生為無想者,如是對入滅盡定者。但對入第四禪者是依法性而不生起,如是對具有色無色有者。但有些人說對入第四禪者因次第達到細性,對具有色有者因色和有分的細性而沒有的原因。意為尋求那些入出息確實存在,因為無離前述七處而入出息不生起處。"依自然觸方式"指依自然觸處方式。"應安立相"指應爲念在那裡那裡善轉起而轉起更堅固想。因爲念以堅固想為近因。"只是這個"指只是這個對不現起的身行以樹刺豎立方式使現起的方法。"義理"指因。因為"義"是果,它依什麼而轉起,那是義理。"失念者"指滅念者。"不正知者"指離正知者,意為對修習者次第不現起入出息時缺乏能考察"這些是它們"而憶持、完全了知的念慧者。

230.Ito aññaṃ kammaṭṭhānaṃ. Garukanti bhāriyaṃ. Sā cassa garukatā bhāvanāya sudukkarabhāvenāti āha 『『garukabhāvana』』nti. Uparūpari santasukhumabhāvappattito 『『balavatī suvisadā sūrā ca satipaññā ca icchitabbā』』ti vatvā sukhumassa nāma atthassa sādhanenāpi sukhumeneva bhavitabbanti dassetuṃ 『『yathā hī』』tiādi vuttaṃ. Idāni anupaṭṭhahantānaṃ assāsapassāsānaṃ pariyesanupāyaṃ dassento 『『tāhi ca panā』』tiādimāha. Tattha gocaramukheti gocarābhimukhe. Anupadanti padānupadaṃ. Caritvāti gocaraṃ gahetvā. Tasmiṃyeva ṭhāneti upanibandhanānimittasaññitaṭṭhāne. Yojetvāti manasikārena yojetvā. Satirasmiyā bandhitvāti vā vuttamevatthamāha 『『tasmiṃyeva ṭhāne yojetvā』』ti. Na hi upameyye bandhanayojanaṭṭhānāni visuṃ labbhanti.

231.Nimittanti uggahanimittaṃ, paṭibhāganimittaṃ vā. Ubhayampi hi idha ekajjhaṃ vuttaṃ. Tathā hi tūlapicuādiupamattayaṃ uggahe yujjati, sesaṃ ubhayattha. Ekacceti eke ācariyā.

Tārakarūpaṃ viyāti tārakāya pabhārūpaṃ viya. Maṇiguḷikādiupamā paṭibhāge vaṭṭanti. Kathaṃ panetaṃ ekaṃyeva kammaṭṭhānaṃ anekākārato upaṭṭhātīti āha 『『tañca paneta』』ntiādi. Suttantanti ekaṃ suttaṃ. Paguṇappavattibhāvena avicchedaṃ, mahāvisayatañca sandhāyāha 『『mahatī pabbateyyā nadī viyā』』ti. Atthabyañjanasampattiyā samantabhaddakaṃ suttaṃ sabbabhāgamanoharā sabbapāliphullā vanaghaṭā viyāti āha 『『ekā vanarāji viyā』』ti. Tenāha bhagavā – 『『vanappagumbe yatha phussitagge』』ti (khu. pā. 6.13; su. ni. 236). Nānānusandhikaṃ nānāpeyyālaṃ vividhanayanipuṇaṃ bahuvidhakammaṭṭhānamukhasuttantaṃ atthikehi sakkaccaṃ samupajīvitabbanti āha 『『sītacchāyo…pe… rukkho viyā』』ti. Saññānānatāyāti nimittupaṭṭhānato pubbeva pavattasaññānaṃ nānāvidhabhāvato.

Ime tayo dhammāti assāso, passāso, nimittanti ime tayo dhammā. Natthīti kammaṭṭhānavasena manasikātabbabhāvena natthi na upalabbhanti. Na ca upacāranti upacārampi na pāpuṇāti, pageva appananti adhippāyo. Yassa panāti vijjamānapakkho vuttanayānusārena veditabbo.

Idāni vuttasseva atthassa samatthanatthaṃ kakacūpamāyaṃ āgatā 『『nimitta』』ntiādikā gāthā paccānītā.

232.Nimitteti yathāvutte paṭibhāganimitte. Evaṃ hotīti bhāvanamanuyuttassa eva hoti. Tasmā 『『punappunaṃ evaṃ manasi karohī』』ti vattabbo. Vosānaṃ āpajjeyyāti 『『nimittaṃ nāma dukkaraṃ uppādetuṃ, tayidaṃ laddhaṃ, handāhaṃ dāni yadā vā tadā vā visesaṃ nibbattessāmī』』ti saṅkocaṃ āpajjeyya. Visīdeyyāti 『『ettakaṃ kālaṃ bhāvanamanuyuttassa nimittampi na uppannaṃ, abhabbo maññe visesassā』』ti visādaṃ āpajjeyya.

『『Imāya paṭipadāya jarāmaraṇato muccissāmīti paṭipannassa nimitta』』nti vutte kathaṃ saṅkocāpatti, bhiyyoso mattāya ussāhameva kareyyāti 『『nimittamidaṃ…pe… vattabbo』』ti majjhimabhāṇakā āhu. Evanti vuttappakārena paṭibhāganimitteyeva bhāvanācittassa ṭhapanena. Ito pabhutīti ito paṭibhāganimittuppattito paṭṭhāya. Pubbe yaṃ vuttaṃ 『『anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotī』』ti (visuddhi.

我來 譯這段巴利文： 230."從這裡其他業處"。"重"指難。它的重是因為修習很難做到,所以說"重修習"。因為上上達到寂靜細微性而說"應求有力、清晰、勇猛的念慧",為顯示應以細而成就細名義而說"如"等。現在為顯示尋求不現起入出息的方法而說"以它們"等。其中"于境門"指向著境。"跟隨"指依足跡跟隨。"行"指取境。"在那處"指在稱為繫縛相處。"系"指以作意系。或說"以念光系"即說"在那處系"的義。因為在所喻不另外得到繫系處。 231."相"指取相或似相。因為這裡兩者都一起說。因為如是三個棉絮等譬喻適合於取,其餘兩者都適合。"某些"指某些老師。 "如星形"指如星的光形。摩尼珠等譬喻適合於似相。但這一個業處如何以多種相現起?為此說"但這"等。"經"指一個經。關於熟練轉起的不斷和大境界而說"如大山河"。因為義文圓滿而經是一切分美好如一切花開的林叢,所以說"如一林列"。所以世尊說:"如林叢頂開花"(小誦6.13;義品236)。有多種隨順、多種省略、種種方法巧妙、多種業處門的經應被需要者恭敬依止,所以說"如清涼蔭...等...樹"。"想異"指從相現起前已轉起的想的種種性。 "這三法"指入息、出息、相這三法。"沒有"指作為業處應作意性而沒有不得到。"不到達近行"指不到達近行,何況安止的意思。"但對誰"應依所說方法了知存在分。 現在為證實所說義而反覆說鋸譬喻中來的"相"等偈頌。 232."在相"指在所說似相。"如是有"指對修習專注者才有。所以應說"一再如是作意"。"陷入止息"指"相實在難生起,但這個已得,好了現在我或此或彼將生起殊勝"而陷入退縮。"沮喪"指"如此長時修習專注連相也不生起,似乎不能證殊勝"而陷入沮喪。 中部誦者說"說'對以此道將解脫老死而行者的相'時如何陷入退縮,應更加精進",所以說"這相...等應說"。"如是"指如所說方式只在似相安立修習心。"從這裡"指從這似相生起開始。前面說"以隨系和觸和安立作意"(清凈道);

1.224), tattha anubandhanaṃ, phusanañca vissajjetvā ṭhapanāvasena bhāvanā hotīti ṭhapanāvaseneva bhāvetabbanti attho.

Porāṇehi vuttovāyamatthoti 『『nimitte』』ti gāthamāha. Tattha nimitteti paṭibhāganimitte. Ṭhapayaṃ cittanti bhāvanācittaṃ ṭhapento, ṭhapanāvasena manasi karontoti attho. Nānākāranti 『『cattāro vaṇṇā』』ti (visuddhi. 1.219; pārā. aṭṭha. 2.165; paṭi. ma. aṭṭha. 2.1.163) evaṃ vuttaṃ nānākāraṃ. Ākārasāmaññavasena hetaṃ ekavacanaṃ. Vibhāvayanti vibhāvento antaradhāpento. Nimittuppattito paṭṭhāya hi te ākārā amanasikaroto antarahitā viya honti. Assāsapassāseti assāsapassāse yo nānākāro, taṃ vibhāvayaṃ, assāsapassāsasambhūte vā nimitte. Sakaṃ cittaṃ nibandhatīti tāya eva ṭhapanāya attano cittaṃ upanibandhati, appetīti attho. Ye pana 『『vibhāvayanti vibhāvento viditaṃ pākaṭaṃ karonto』』ti atthaṃ vadanti, taṃ pubbabhāgavasena yujjeyya. Ayañhettha attho – dhitisampannattā dhīro yogī assāsapassāse nānākāraṃ vibhāvento nānākārato te pajānanto vidite pākaṭe karonto, nānākāraṃ vā oḷārikoḷārike passambhento vūpasamento tattha yaṃ laddhaṃ nimittaṃ, tasmiṃ cittaṃ ṭhapento anukkamena sakaṃ cittaṃ nibandhati appetīti.

Vaṇṇatoti picupiṇḍatārakarūpādīsu viya upaṭṭhitavaṇṇato. Lakkhaṇatoti kharabhāvādisabhāvato, aniccādilakkhaṇato vā. Rakkhitabbaṃ taṃ nimittanti sambandho. Nimittassa rakkhaṇaṃ nāma tattha paṭiladdhassa upacārajhānassa rakkhaṇeneva hotīti āha 『『punappunaṃ manasikāravasena vuddhiṃ viruḷhiṃ gamayitvā』』ti.

233.Etthāti etissaṃ kāyānupassanāyaṃ. Pārisuddhiṃ pattukāmoti adhigantukāmo, samāpajjitukāmo ca, tattha sallakkhaṇāvivaṭṭanāvasena adhigantukāmo, sallakkhaṇāvasena samāpajjitukāmoti yojetabbaṃ. Nāmarūpaṃ vavatthapetvā vipassanaṃ paṭṭhapetīti saṅkhepato vuttamatthaṃ vitthārato dassetuṃ 『『katha』』ntiādi vuttaṃ. Tattha yathā hītiādi kāyassa, cittassa ca assāsapassāsānaṃ samudayabhāvadassanaṃ. Kammāragaggariyāti kammārānaṃ ukkāyaṃ aggidhamanabhastā. Dhamamānāyāti dhamayantiyā, vātaṃ gāhāpentiyāti attho. Tajjanti tadanurūpaṃ. Evamevāti ettha kammāragaggarī viya karajakāyo, vāyāmo viya cittaṃ daṭṭhabbaṃ. Kiñcāpi assāsapassāsā cittasamuṭṭhānā, karajakāyaṃ pana vinā tesaṃ appavattanato 『『kāyañca cittañca paṭicca assāsapassāsā』』ti vuttaṃ.

Tassāti nāmarūpassa. Paccayaṃ pariyesatīti 『『avijjāsamudayā rūpasamudayo』』tiādinā (paṭi. ma. 1.50) avijjādikaṃ paccayaṃ vīmaṃsati pariggaṇhāti. Kaṅkhaṃ vitaratīti 『『ahosiṃ nu kho ahaṃ atītamaddhāna』』nti (ma. ni. 1.18; saṃ. ni. 2.20) ādinayappavattaṃ soḷasavatthukaṃ vicikicchaṃ atikkamati pajahati. 『『Yaṃ kiñci rūpaṃ atītānāgatapaccuppanna』』nti (ma. ni. 1.347; 361; 3.86; a. ni.

我來 譯這段巴利文： (接前文)那裡放開隨系和觸,依安立方式修習即意為應只依安立方式修習。 "古人所說這義"而說"在相"偈。其中"在相"指在似相。"安立心"指安立修習心,意為依安立方式作意。"種種相"指如說"四種顏色"等所說種種相。這依相共性而為單數。"除遣"指除遣使消失。因為從相生起開始不作意那些相好像消失。"入出息"指除遣入出息的種種相,或在入出息所生相。"系自心"指以那安立系自己心,意為證入。但有些人說"除遣指除遣使明瞭顯著",那應適合於前分。因為這裡義是 - 具慧故慧瑜伽行者除遣入出息種種相即從種種相了知它們使明瞭顯著,或者平息止息種種相中粗的,在那裡得到相,安立心於它次第系自心證入。 "從色"指如棉團星形等已現起色。"從相"指從堅性等自性,或從無常等相。"應護彼相"的連線。所謂護相即以護在它獲得的近行禪而有,所以說"依一再作意方式使增長廣大"。 233."在此"指在這身隨觀。"欲得清凈"指欲證得和欲入定,其中應配合依標記和出離方式欲證得,依標記方式欲入定。為詳細顯示"確定名色開始觀"略說的義而說"如何"等。其中"如"等是顯示身和心是入出息的集。"鐵匠風箱"指鐵匠爐中吹火風箱。"吹"指使吹,意為使取風。"那樣"指相應。"正如是"這裡應見風箱如所生身,精進如心。雖然入出息是心所生,但因無所生身不轉起所以說"依身和心入出息"。 "它的"指名色的。"尋求因"指依"無明集故色集"等方式思惟把握無明等因。"度疑"指超越舍斷依"我於過去世是否存在"等方式轉起的十六事疑。"任何色過去未來現在"等;

4.181) ādinayappavattaṃ kalāpasammasanaṃ. Pubbabhāgeti paṭipadāñāṇadassanavisuddhipariyāpannāya udayabbayānupassanāya pubbabhāge uppanne. Obhāsādayoti obhāso ñāṇaṃ pīti passaddhi sukhaṃ adhimokkho paggaho upekkhā upaṭṭhānaṃ nikantīti ime obhāsādayo dasa. Udayaṃ pahāyāti udayabbayānupassanāya gahitaṃ saṅkhārānaṃ udayaṃ vissajjetvā tesaṃ bhaṅgasseva anupassanato bhaṅgānupassanaṃ ñāṇaṃ patvā ādīnavānupassanāpubbaṅgamāya nibbidānupassanāya nibbindanto. Muñcitukamyatāpaṭisaṅkhānupassanāsaṅkhārupekkhānulomañāṇānaṃ ciṇṇapariyante uppannagotrabhuñāṇānantaraṃ uppannena maggañāṇena sabbasaṅkhāresu virajjanto vimuccanto. Maggakkhaṇe hi ariyo virajjati vimuccatīti ca vuccati. Tenāha 『『yathākkamena cattāro ariyamagge pāpuṇitvā』』ti. Maggaphalanibbānapahīnāvasiṭṭhakilesasaṅkhātassa paccavekkhitabbassa pabhedena ekūnavīsatibhedassa. Arahato hi avasiṭṭhakilesābhāvena ekūnavīsatitā. Assāti ānāpānakammaṭṭhānikassa.

我來翻譯這段巴利文： (接前文)等方式轉起的聚思惟。"前分"指道智見清凈所屬的生滅觀的前分生起。"光明等"指光明、智、喜、輕安、樂、勝解、精進、舍、現起、愛著這十種光明等。"舍斷生"指舍開依生滅觀所取的諸行生,因為只隨觀它們的滅而到達壞隨觀智,依以厭患隨觀為先的厭離隨觀而厭離。隨欲解脫、省察隨觀、行舍等順智修習圓滿邊際生起的種姓智之後,以所生道智於一切行離染解脫。因為在道剎那說聖者離染解脫。所以說"次第得四聖道"。具有十九種差別,即依道、果、涅槃、已斷余煩惱稱為應觀察的差別。因為阿羅漢無餘煩惱故為十九。"他的"指入出息業處者的。

234.Visuṃ kammaṭṭhānabhāvanānayo nāma natthi paṭhamacatukkavasena adhigatajhānassa vedanācittadhammānupassanāvasena desitattā. Tesanti tiṇṇaṃ catukkānaṃ.

Pītipaṭisaṃvedīti pītiyā paṭi paṭi sammadeva vedanāsīlo, tassā vā paṭi paṭi sammadeva vedo etassa atthi, taṃ vā paṭi paṭi sammadeva vedayamāno. Tattha kāmaṃ saṃvedana-ggahaṇeneva pītiyā sakkaccaṃ viditabhāvo bodhito hoti, yehi pana pakārehi tassā saṃvedanaṃ icchitaṃ, taṃ dassetuṃ paṭi-saddaggahaṇaṃ 『『paṭi paṭi saṃvedīti paṭisaṃvedī』』ti. Tenāha 『『dvīhākārehī』』tiādi.

Tattha kathaṃ ārammaṇato pīti paṭisaṃviditā hotīti pucchāvacanaṃ. Sappītike dve jhāne samāpajjatīti pītisahagatāni dve paṭhamadutiyajhānāni paṭipāṭiyā samāpajjati. Tassāti tena. 『『Paṭisaṃviditā』』ti hi padaṃ apekkhitvā kattuatthe etaṃ sāmivacanaṃ. Samāpattikkhaṇeti samāpannakkhaṇe. Jhānapaṭilābhenāti jhānena samaṅgibhāvena. Ārammaṇatoti ārammaṇamukhena, tadārammaṇajhānapariyāpannā pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā. Kiṃ vuttaṃ hoti? Yathā nāma sappapariyesanaṃ carantena tassa āsaye paṭisaṃvidite sopi paṭisaṃvidito gahito eva hoti mantāgadabalena tassa gahaṇassa sukarattā, evaṃ pītiyā āsayabhūte ārammaṇe paṭisaṃvidite sā pīti paṭisaṃviditā eva hoti salakkhaṇato, sāmaññato ca tassā gahaṇassa sukarattāti.

Kathaṃ asammohato pīti paṭisaṃviditā hotīti ānetvā sambandhitabbaṃ. Vipassanākkhaṇeti vipassanāpaññāya tikkhavisadappattāya visayato dassanakkhaṇe. Lakkhaṇapaṭivedhenāti pītiyā salakkhaṇassa, sāmaññalakkhaṇassa ca paṭivijjhanena. Yaṃ hi yassa visesato, sāmaññato ca lakkhaṇaṃ, tasmiṃ vidite so yāthāvato vidito eva hoti. Tenāha 『『asammohato pīti paṭisaṃviditā hotī』』ti.

Idāni tamatthaṃ pāḷiyā eva vibhāvetuṃ 『『vuttañheta』』ntiādimāha. Tattha dīghaṃ assāsavasenātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Tattha pana satokāritādassanavasena pāḷi āgatā, idha pītipaṭisaṃveditāvasena, pītipaṭisaṃveditā ca atthato vibhattā eva. Apica ayamettha saṅkhepattho – dīghaṃ assāsavasenāti dīghassa assāsassa ārammaṇabhūtassa vasena pajānato sā pīti paṭisaṃviditā hotīti sambandho. Cittassa ekaggataṃ avikkhepaṃ pajānatoti jhānapariyāpannaṃ 『『avikkhepo』』ti laddhanāmaṃ cittassekaggataṃ taṃsampayuttāya paññāya pajānato. Yatheva hi ārammaṇamukhena pīti paṭisaṃviditā hoti, evaṃ taṃsampayuttadhammāpi ārammaṇamukhena paṭisaṃviditā eva hontīti. Sati upaṭṭhitā hotīti dīghaṃ assāsavasena jhānasampayuttā sati tassa ārammaṇe upaṭṭhitā ārammaṇamukhena jhānepi upaṭṭhitā nāma hoti. Tāya satiyāti evaṃ upaṭṭhitāya tāya satiyā yathāvuttena tena ñāṇena suppaṭividitattā ārammaṇassa tassa vasena tadārammaṇā sā pīti paṭisaṃviditā hoti. Dīghaṃ passāsavasenātiādīsupi imināva nayena attho veditabbo.

我來翻譯這段巴利文： 234.沒有稱為別的業處修習方法,因為對依第一四法得定者依受、心、法隨觀方式而說。"它們的"指三個四法。 "正知喜"指以喜一再正確知覺習慣者,或他有對它一再正確知,或一再正確感受它。其中雖然以知覺獲取已顯示喜的恭敬明瞭性,但為顯示希望它以什麼方式知覺而取"正"字"一再正知覺為正知"。所以說"以二行相"等。 其中"如何從所緣喜被正知"是問句。"入有喜二禪"指次第入與喜俱的初禪第二禪二禪。"他的"指被他。因為觀待"正知"字,這是主格義的屬格。"在入定剎那"指在已入剎那。"以得禪"指以具足禪。"從所緣"指依所緣門,包含在所緣禪的喜被正知因為所緣被正知。說什麼?如尋蛇者尋時其棲處被正知即它被正知已取,因為依咒藥力取它容易;如是當喜的棲處所緣被正知,那喜即被正知,因為從自相和共相取它容易。 應帶來連線"如何從不迷喜被正知"。"在觀剎那"指在觀慧已達銳明時境界見剎那。"通達相"指通達喜的自相和共相。因為若某者的特相和共相被知道,他即如實被知道。所以說"從不迷喜被正知"。 現在為以聖典顯明那義而說"因說"等。其中"依長入息"等中應說的已在前說。但那裡依唸作者顯示方式而來聖典,這裡依正知喜方式,且正知喜從義已分別。而且這裡是簡要義 - "依長入息"者與依作所緣的長入息那喜被正知的連線。"了知心一境性無散亂"指以相應慧了知得"無散亂"名的禪所屬心一境性。因為如依所緣門喜被正知,如是相應法也依所緣門即被正知。"念已現起"指依長入息與禪相應的念在它所緣已現起,依所緣門在禪也稱為已現起。"以那念"指因為所緣以如是已現起的那念、如所說的那智善正知,依它的方式以它為所緣的那喜被正知。在"依長出息"等中也應依此方式了知義。

Evaṃ paṭhamacatukkavasena dassitaṃ pītipaṭisaṃvedanaṃ ārammaṇato, asammohato ca vibhāgaso dassetuṃ 『『āvajjato』』tiādi vuttaṃ. Tattha āvajjatoti jhānaṃ āvajjantassa. Sā pītīti sā jhānapariyāpannā pīti. Jānatoti samāpannakkhaṇe ārammaṇamukhena jānato. Tassa sā pīti paṭisaṃviditā hotīti sambandho. Passatoti dassanabhūtena ñāṇena jhānato vuṭṭhāya passantassa. Paccavekkhatoti jhānaṃ paccavekkhantassa. Cittaṃ adhiṭṭhahatoti 『『ettakaṃ velaṃ jhānasamaṅgī bhavissāmī』』ti jhānacittaṃ adhiṭṭhahantassa. Evaṃ pañcannaṃ vasībhāvānaṃ vasena jhānassa pajānanamukhena ārammaṇato pītiyā paṭisaṃvedanā dassitā.

Idāni yehi dhammehi jhānaṃ, vipassanā ca sijjhanti; tesaṃ jhānapariyāpannānaṃ, vipassanāmaggapariyāpannānañca saddhādīnaṃ vasena pītipaṭisaṃvedanaṃ dassetuṃ 『『saddhāya adhimuccato』』tiādi vuttaṃ. Tattha adhimuccatoti saddahantassa, samathavipassanāvasenāti adhippāyo. Vīriyaṃ paggaṇhatotiādīsupi eseva nayo. Abhiññeyyanti abhivisiṭṭhāya paññāya jānitabbaṃ. Abhijānatoti vipassanāpaññāpubbaṅgamāya maggapaññāya jānato. Pariññeyyanti dukkhasaccaṃ tīraṇapariññāya, maggapaññāya ca parijānato. Pahātabbanti samudayasaccaṃ pahānapariññāya, maggapaññāya ca pajahato. Bhāvayato sacchikaroto bhāvetabbaṃ maggasaccaṃ , sacchikātabbaṃ nirodhasaccaṃ. Keci panettha pītiyā eva vasena abhiññeyyādīni uddharanti, taṃ ayuttaṃ jhānādisamudāyaṃ uddharitvā tato pītiyā niddhāraṇassa adhippetattā.

Ettha ca 『『dīghaṃ assāsavasenā』』tiādinā paṭhamacatukkavasena ārammaṇato pītipaṭisaṃvedanaṃ vuttaṃ, tathā 『『āvajjato』』tiādīhi pañcahi padehi. 『『Abhiññeyyaṃ abhijānato』』tiādīhi pana asammohato. 『『Saddhāya adhimuccato』』tiādīhi ubhayathāpīti saṅkhepato samathavasena ārammaṇato, vipassanāvasena asammohato pītipaṭisaṃvedanaṃ vuttanti daṭṭhabbaṃ. Kasmā panettha vedanānupassanāyaṃ pītisīsena vedanā gahitā, na sarūpato evāti? Bhūmivibhāgādivasena vedanaṃ bhinditvā catudhā vedanānupassanaṃ dassetuṃ. Apica vedanākammaṭṭhānaṃ dassento bhagavā pītiyā oḷārikattā taṃsampayuttasukhaṃ sukhaggahaṇatthaṃ pītisīsena dasseti.

Eteneva nayena avasesapadānīti 『『sukhapaṭisaṃvedī cittasaṅkhārapaṭisaṃvedī』』ti padāni pītipaṭisaṃvedipade āgatanayeneva atthato veditabbāni. Sakkā hi 『『dvīhākārehi sukhapaṭisaṃveditā hoti, cittasaṅkhārapaṭisaṃveditā hoti ārammaṇato』』tiādinā pītiṭṭhāne sukhādipadāni pakkhipitvā 『『sukhasahagatāni tīṇi jhānāni, cattāri vā jhānāni samāpajjatī』』tiādinā atthaṃ viññātuṃ. Tenāha 『『tiṇṇaṃ jhānānaṃ vasenā』』tiādi. Vedanādayoti ādi-saddena saññā gahitā. Tenāha 『『dve khandhā』』ti. Vipassanābhūmidassanatthanti pakiṇṇakasaṅkhārasammasanavasena vipassanāya bhūmidassanatthaṃ 『『sukhanti dve sukhānī』』tiādi vuttaṃ samathe kāyikasukhābhāvato. Soti so passambhanapariyāyena vutto nirodho. 『『Imassa hi bhikkhuno pubbe apariggahitakāle』』tiādinā (visuddhi.

我來翻譯這段巴利文： 如是為分別顯示依第一四法所顯示的從所緣和不迷的正知喜而說"從轉向"等。其中"從轉向"指轉向禪者。"那喜"指那禪所屬喜。"知"指在入定剎那依所緣門知。與"對他那喜被正知"連線。"見"指以見性智從禪出而見。"省察"指省察禪。"決意心"指"我將具足禪多少時"而決意禪心。如是依五自在方便依了知禪門顯示從所緣正知喜。 現在為顯示依禪所屬和觀道所屬的信等,禪和觀由它們成就,而正知喜而說"依信勝解"等。其中"勝解"指信解,意為依止和觀。在"策勵"等中也是此理。"應證知"指應以殊勝慧知。"證知"指依觀慧為先的道慧知。"應遍知"指以決定遍知和道慧遍知苦諦。"應斷"指以斷遍知和道慧斷集諦。"修習""作證"指應修習道諦、應作證滅諦。但有些人這裡只依喜提舉應證知等,那不適當,因為意在提舉禪等總和后從中導出喜。 這裡依"依長入息"等依第一四法說從所緣正知喜,如是依"從轉向"等五句。但依"證知應證知"等從不迷。依"依信勝解"等兩種,應見略說依止從所緣、依觀從不迷正知喜。但為什麼這裡在受隨觀以喜為首取受,而不只是自性?為顯示依地分別等方式分受為四種受隨觀。而且世尊顯示受業處時因喜粗重而以喜為首顯示為取相應樂。 "依此方式余句"指"正知樂、正知心行"句應從義依正知喜句來的方式了知。因為可以依"以二行相正知樂、正知心行從所緣"等方式在喜處插入樂等句,依"入與樂俱三禪或四禪"等方式了知義。所以說"依三禪"等。"受等"指以等字攝取想。所以說"二蘊"。"為顯示觀地"說"樂謂二樂"等為依雜相思惟方式顯示觀地,因為在止中無身樂。"它"指那依寂止同義說的滅。以"因為這比丘前未攝受時"等;

1.220) vitthārato kāyasaṅkhāre vutto, tasmā vuttanayeneva veditabbo. Tattha kāyasaṅkhāravasena āgato, idha cittasaṅkhāravasenāti ayameva viseso.

Evaṃ cittasaṅkhārassa passambhanaṃ atidesena dassetvā yadaññaṃ imasmiṃ catukke vattabbaṃ, taṃ dassetuṃ 『『apicā』』tiādi vuttaṃ. Tattha pītipadeti 『『pītipaṭisaṃvedī』』tiādinā desitakoṭṭhāse. Pītisīsena vedanā vuttāti pītiapadesena taṃsampayuttā vedanā vuttā, na pītīti adhippāyo. Tattha kāraṇaṃ heṭṭhā vuttameva. Dvīsu cittasaṅkhārapadesūti 『『cittasaṅkhārapaṭisaṃvedī passambhayaṃ cittasaṅkhāra』』nti cittasaṅkhārapaṭisaṃyuttesu dvīsu padesu. 『『Viññāṇapaccayā nāmarūpa』』nti (mahāva. 1; ma. ni. 3.126; udā. 1) vacanato cittena paṭibaddhāti cittapaṭibaddhā. Tato eva kāmaṃ cittena saṅkharīyantīti cittasaṅkhārā, saññāvedanādayo, idha pana upalakkhaṇamattaṃ saññā vedanāva adhippetāti āha 『『saññāsampayuttā vedanā』』ti.

我來 譯這段巴利文： (接前文)詳細說身行,所以應依所說方式了知。其中依身行方式而來,這裡依心行方式,這是唯一差別。 如是以引伸顯示心行寂止后,為顯示在這四法中應說的其他,而說"而且"等。其中"在喜句"指依"正知喜"等所說部分。"以喜為首說受"意為以喜名目說與它相應受,非喜。其中原因已在前說。"在二心行句"指在"正知心行、寂止心行"兩個與心行相應句。因為說"緣識名色"故"依心繫縛"指依心繫縛。正因此雖然被心造作故為心行,即想受等,但這裡想受只是標示的意思,所以說"與想相應受"。; provided by EasyChat

1. Cittapaṭisaṃvedīti ettha dvīhākārehi cittapaṭisaṃveditā hoti ārammaṇato, asammohato ca. Kathaṃ ārammaṇato? Cattāri jhānāni samāpajjati, tassa samāpattikkhaṇe jhānapaṭilābhenātiādinā vuttanayānusārena sabbaṃ suviññeyyanti āha 『『catunnaṃ jhānānaṃ vasena cittapaṭisaṃveditā veditabbā』』ti. Cittaṃ modentoti jhānasampayuttaṃ cittaṃ sampayuttāya pītiyā modayamāno, taṃ vā pītiṃ ārammaṇaṃ katvā pavattaṃ vipassanācittaṃ tāya eva ārammaṇabhūtāya pītiyā modayamāno. Pamodentotiādīni padāni tasseva vevacanāni pītipariyāyabhāvato.

Sampayuttāya pītiyā cittaṃ āmodetīti jhānacittasampayuttāya pītisambojjhaṅgabhūtāya odagyalakkhaṇāya jhānapītiyā tameva jhānacittaṃ sahajātādipaccayavasena ceva jhānapaccayavasena ca paribrūhento haṭṭhapahaṭṭhākāraṃ pāpento āmodeti pamodeti ca. Ārammaṇaṃ katvāti uḷāraṃ jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā pavattamānaṃ vipassanācittaṃ tāya eva ārammaṇabhūtāya pītiyā yogāvacaro haṭṭhapahaṭṭhākāraṃ pāpento 『『āmodeti pamodetī』』ti vuccati.

Samaṃ ṭhapentoti yathā īsakampi līnapakkhaṃ, uddhaccapakkhañca anupagamma anonataṃ anunnataṃ yathā indriyānaṃ samattapaṭipattiyā avisamaṃ, samādhissa vā ukkaṃsagamanena āneñjappattiyā sammadeva ṭhitaṃ hoti, evaṃ appanāvasena ṭhapento. Lakkhaṇapaṭivedhenāti aniccādikassa lakkhaṇassa paṭi paṭi vijjhanena khaṇe khaṇe avabodhena. Khaṇikacittekaggatāti khaṇamattaṭṭhitiko samādhi. Sopi hi ārammaṇe nirantaraṃ ekākārena pavattamāno paṭipakkhena anabhibhūto appito viya cittaṃ niccalaṃ ṭhapeti. Tena vuttaṃ 『『evaṃ uppannāyā』』tiādi.

Mocentoti vikkhambhanavimuttivasena vivecento visuṃ karonto, nīvaraṇāni pajahantoti attho. Vipassanākkhaṇeti bhaṅgānupassanākkhaṇe. Bhaṅgo hi nāma aniccatāya paramā koṭi, tasmā tāya bhaṅgānupassako yogāvacaro cittamukhena sabbasaṅkhāragataṃ aniccato passati, no niccato. Aniccassa dukkhattā, dukkhassa ca anattakattā tadeva dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, na taṃ abhinanditabbaṃ. Yañca na abhinanditabbaṃ, na taṃ rañjitabbaṃ. Tasmā bhaṅgadassanānusārena 『『aniccaṃ dukkhaṃ anattā』』ti saṅkhāragate diṭṭhe tasmiṃ nibbindati, no nandati. Virajjati, no rajjati. So evaṃ nibbindanto virajjanto lokiyeneva tāva ñāṇena rāgaṃ nirodheti, no samudeti, nāssa samudayaṃ karotīti attho. Atha vā so evaṃ viratto yathā diṭṭhaṃ saṅkhāragataṃ, tathā adiṭṭhaṃ attano ñāṇena nirodheti, no samudeti. Nirodhamevassa manasikaroti, no samudayanti attho. So evaṃ paṭipanno paṭinissajjati, no ādiyati. Kiṃ vuttaṃ hoti? Ayañhi aniccādianupassanā saddhiṃ khandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato pariccāgapaṭinissaggo pakkhandanapaṭinissaggo cāti vuccati. Tasmā tāya samannāgato yogāvacaro vuttanayena kilese ca pariccajati, nibbāne ca pakkhandati. Tena vuttaṃ 『『so vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento vimocento…pe… paṭinissaggānupassanāya ādānato cittaṃ mocento vimocento assasati ceva passasati cā』』ti.

我來翻譯這段巴利文： 235"正知心"這裡以二行相正知心,從所緣和從不迷。如何從所緣?入四禪,對他在入定剎那以得禪等依所說方式一切易了知,所以說"應依四禪方式了知正知心"。"令心喜"指以與禪相應喜令與禪相應心歡喜,或以那喜為所緣而轉起的觀心以那成為所緣的喜令歡喜。"令歡喜"等句是它的同義詞因為是喜的同義。 "以相應喜令心歡喜"指以與禪心相應、成為喜覺支、以歡悅為相的禪喜,依俱生等緣及禪緣增長那禪心而令達到歡喜踴躍狀態令歡喜令歡悅。"作所緣"指瑜伽行者令以殊勝與禪相應喜為所緣而轉起的觀心以那成為所緣的喜達到歡喜踴躍狀態,稱為"令歡喜令歡悅"。 "令平等住"指如稍微也不到達沉沒分和掉舉分,不低不高,如以諸根平等行不不平等,或以定增上行達不動而正善安住,如是依安止方式令住。"通達相"指以一再通達無常等相,剎那剎那了悟。"剎那心一境性"指只住一剎那的定。因為它在所緣連續以一相轉起不被對治所勝,如已證入令心不動而住。所以說"如是已生"等。 "令解脫"指以鎮伏解脫方式分離分開,意為斷除蓋。"在觀剎那"指在壞隨觀剎那。因為所謂壞是無常的最極,所以以那壞隨觀的瑜伽行者依心見一切行無常非常。因無常故苦,因苦故無我,隨觀它是苦非樂。隨觀無我非我。因為凡無常苦無我不應喜愛,凡不應喜愛不應染著。所以隨順見壞在見行是"無常苦無我"時厭離它不喜。離染不染。他如是厭離離染暫以世間智滅貪不集,意為不作它集。或者他如是離染如所見行,如是不見以自智滅不集。意為只作意它滅不作意集。他如是行舍遣不取。說什麼?因為這無常等隨觀與蘊行一起舍諸煩惱,以見有為過患而於相反涅槃傾向趣入,稱為舍遣舍和趣入舍。所以具足它的瑜伽行者依所說方式舍諸煩惱和趣入涅槃。所以說"他在觀剎那以無常隨觀從常想令心解脫令解脫...乃至...以舍遣隨觀從取令心解脫令解脫而入息出息"。

Tattha aniccassa, aniccanti vā anupassanā aniccānupassanā. Tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya vipassanāya etaṃ nāmaṃ. Niccasaññātoti saṅkhatadhamme 『『niccā sassatā』』ti pavattāya micchāsaññāya. Saññāsīsena cittadiṭṭhīnampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo sukhasaññādīsupi. Nibbidānupassanāyāti saṅkhāresu nibbindanākārena pavattāya anupassanāya. Nanditoti sappītikataṇhāto. Virāgānupassanāyāti tathā virajjanākārena pavattāya anupassanāya. Tena vuttaṃ 『『rāgato mocento』』ti. Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya. Yathā saṅkhārā nirujjhantiyeva, āyatiṃ punabbhavavasena na uppajjanti, evaṃ vā anupassanā nirodhānupassanā. Muñcitukamyatā hi ayaṃ balappattā. Tenāha 『『samudayato mocento』』ti. Paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā. Ādānatoti niccādivasena gahaṇato, paṭisandhiggahaṇato vāti evamettha attho daṭṭhabbo.

我來翻譯這段巴利文： 其中無常的、或無常的隨觀為無常隨觀。這是取三地法的無常性而轉起觀的名稱。"從常想"指對有為法轉起"常恒"的邪想。應見以想為首也攝取心見。這方式在樂想等中也是。"厭離隨觀"指對諸行以厭離行相轉起的隨觀。"從喜"指從具喜愛。"離染隨觀"指如是以離染行相轉起的隨觀。所以說"從貪令解脫"。"滅隨觀"指諸行滅的隨觀。或如諸行只滅,未來依再有方式不生,如是隨觀為滅隨觀。因為這是已達力的欲解脫。所以說"從集令解脫"。以舍遣行相轉起的隨觀為舍遣隨觀。"從取"指從依常等方式執取,或從結生執取,應如是見此義。 provided by EasyChat

1. Aniccanti anupassī, aniccassa vā anupassanasīlo aniccānupassīti ettha kiṃ panetaṃ aniccaṃ, kathaṃ vā aniccaṃ, kā vā aniccānupassanā, kassa vā aniccānupassanāti catukkaṃ vibhāvetabbanti taṃ dassento 『『aniccaṃ veditabba』』ntiādimāha.

Tattha niccaṃ nāma dhuvaṃ sassataṃ yathā taṃ nibbānaṃ, na niccanti aniccaṃ, udayabbayavantaṃ, atthato saṅkhatā dhammāti āha 『『aniccanti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvā』』ti, uppādavayaññathattasabbhāvāti attho. Tattha saṅkhatadhammānaṃ hetupaccayehi uppajjanaṃ ahutvā sambhavo attalābho uppādo. Uppannānaṃ tesaṃ khaṇanirodho vināso vayo. Jarāya aññathābhāvo aññathattaṃ. Yathā hi uppādāvatthāya bhinnāya bhaṅgāvatthāyaṃ vatthubhedo natthi, evaṃ ṭhitisaṅkhātāya bhaṅgābhimukhāvatthāyampi vatthubhedo natthi, yattha jarāvohāro. Tasmā ekassāpi dhammassa jarā yujjati, yā khaṇikajarāti vuccati. Ekaṃsena ca uppādabhaṅgāvatthāsu vatthuno abhedo icchitabbo, aññathā 『『añño uppajjati, añño bhijjatī』』ti āpajjeyya . Tayimaṃ khaṇikajaraṃ sandhāyāha 『『aññathatta』』nti. Yaṃ panettha vattabbaṃ, taṃ parato kathayissāma.

Yassa lakkhaṇattayassa bhāvā khandhesu aniccasamaññā, tasmiṃ lakkhaṇattaye aniccatāsamaññāti 『『aniccatāti tesaṃyeva uppādavayaññathatta』』nti vatvā visesato dhammānaṃ khaṇikanirodhe aniccatāvohāroti dassento 『『hutvā abhāvo vā』』tiādimāha. Tattha uppādapubbakattā abhāvassa hutvāgahaṇaṃ. Tena pākabhāvapubbakattaṃ vināsabhāvassa dasseti. Tenevākārenāti nibbattanākāreneva. Khaṇabhaṅgenāti khaṇikanirodhena. Tassā aniccatāyāti khaṇikabhaṅgasaṅkhātāya aniccatāya. Tāya anupassanāyāti yathāvuttāya aniccānupassanāya. Samannāgatoti samaṅgibhūto yogāvacaro.

Khayo saṅkhārānaṃ vināso, virajjanaṃ tesaṃyeva vilujjanaṃ virāgo, khayo eva virāgo khayavirāgo, khaṇikanirodho. Accantamettha etasmiṃ adhigate saṅkhārā virajjanti nirujjhantīti accantavirāgo, nibbānaṃ. Tenāha 『『khayavirāgo saṅkhārānaṃ khaṇabhaṅgo, accantavirāgo nibbāna』』nti. Tadubhayavasena pavattāti khayavirāgānupassanāvasena vipassanāya, accantavirāgānupassanāvasena maggassa pavatti yojetabbā. Ārammaṇato vā vipassanāya khayavirāgānupassanāvasena pavatti, tanninnabhāvato accantavirāgānupassanāvasena, maggassa pana asammohato khayavirāgānupassanāvasena, ārammaṇato accantavirāgānupassanāvasena pavatti veditabbā. 『『Eseva nayo』』ti iminā yasmā virāgānupassī-pade vuttanayānusārena 『『dve nirodhā khayanirodho ca accantanirodho cā』』ti evamādiatthavaṇṇanaṃ atidisati, tasmā virāgaṭṭhāne nirodhapadaṃ pakkhipitvā 『『khayo saṅkhārānaṃ vināso』』tiādinā idha vuttanayena tassa atthavaṇṇanā veditabbā.

Paṭinissajjanaṃ pahātabbassa tadaṅgavasena vā samucchedavasena vā pariccajanaṃ pariccāgapaṭinissaggo. Tathā sabbūpadhīnaṃ paṭinissaggabhūte visaṅkhāre attano nissajjanaṃ, tanninnatāya vā tadārammaṇatāya vā tattha pakkhandanaṃ pakkhandanapaṭinissaggo.

我來將這段巴利文直譯成簡體中文： 236. 觀無常者，或者習慣於觀察無常性質的人稱為無常隨觀者。在此，什麼是無常？如何無常？什麼是無常隨觀？對什麼進行無常隨觀？應當闡明這四個方面。爲了說明這些，才說"應知無常"等。 其中，所謂常，即是堅固、永恒的，如涅槃。非常即是無常，有生滅的。從本質上說就是有為法。所以說："無常即是五蘊。為什麼？因為有生、滅、變異的性質。"意思是因為具有生、滅、變異的本性。其中，有為法由因緣而生起，從無到有，獲得自性，這是生。這些已生之法剎那滅盡、消失，這是滅。因衰老而改變狀態是變異。就像從生起狀態轉變到滅盡狀態時事物的本質並無差別，同樣在所謂住的階段即將趨向滅盡時事物的本質也無差別，這就是所謂的衰老。因此即使是單一法也有衰老，這被稱為剎那衰老。在生滅狀態中事物的本質必定是一致的，否則就會導致"生起的是一個，滅去的是另一個"的過失。指的就是這種剎那衰老，所以說"變異"。對此還有更多要說的，我們將在後面討論。 因為具有這三種特徵，所以蘊被稱為無常，這三種特徵被稱為無常性。所以說"無常性即是它們的生、滅、變異"。爲了特別顯示法的剎那滅是無常的說法，才說"有而後無"等。其中，因為無的前提是有，所以說"有"。這表明滅的狀態是在顯現狀態之後。"以那種形式"即以生起的形式。"剎那滅"即剎那消失。"那無常性"即指剎那滅所表示的無常性。"以那隨觀"即以上述的無常隨觀。"具足"即修行者具有。 滅盡是諸行的消失，離染是它們的破壞，離欲，滅盡即是離欲滅，是剎那滅。在此獲得后諸行完全離染滅盡，這是完全離欲，即涅槃。所以說："滅離欲是諸行的剎那滅，完全離欲是涅槃。"說"依這兩者而轉"，應理解為依滅離欲隨觀而轉的是觀智，依完全離欲隨觀而轉的是道。或者從所緣來說，觀智依滅離欲隨觀而轉是因為趨向它，依完全離欲隨觀而轉；而道則是因為無迷惑而依滅離欲隨觀轉，從所緣來說是依完全離欲隨觀而轉。"同理"這句話，是說隨觀離欲一詞中所說的方法，類似於"有兩種滅：滅盡和完全滅"等這樣的意義解釋，因此在離欲處加入滅字，應當依據這裡所說的方法來理解其意義解釋。 捨棄是以彼分或以斷除的方式舍離應當捨棄的，這是舍離舍。同樣，在捨棄一切依著的無為中捨棄自己，或因傾向它、以它為所緣而投入其中，這是投入舍。

Tadaṅgavasenāti ettha aniccānupassanā tāva tadaṅgappahānavasena niccasaññaṃ pariccajati, pariccajantī ca tathā appavattiyaṃ ye 『『nicca』』nti gahaṇavasena kilesā, tammūlakā abhisaṅkhārā, tadubhayamūlakā ca vipākakkhandhā anāgate uppajjeyyuṃ, te sabbepi appavattikaraṇavasena pariccajati, tathā dukkhasaññādayo. Tenāha 『『vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajatī』』ti.

Saṅkhatadosadassanenāti saṅkhate tebhūmake saṅkhāragate aniccatādidosadassanena. Niccādibhāvena tabbiparīte. Tanninnatāyāti tadadhimuttatāya. Pakkhandatīti anupavisati anupavisantaṃ viya hoti. Saddhiṃ khandhābhisaṅkhārehi kilese pariccajatīti maggena kilesesu pariccattesu avipākadhammatāpādanena abhisaṅkhārā, tammūlakā ca khandhā anuppattirahabhāvena pariccattā nāma hontīti sabbepi te maggo pariccajatīti vuttaṃ. Ubhayanti vipassanāñāṇaṃ, maggañāṇañca. Maggañāṇampi hi gotrabhuñāṇassa anu pacchā nibbānadassanato 『『anupassanā』』ti vuccati.

Soḷasavatthuvasena cāti soḷasannaṃ vatthūnaṃ vasenāpi vuccamānasantabhāvādivasenāpīti samuccayattho ca-saddo. 『『Ānāpānassati bhāvitā』』ti padaṃ ānetvā sambandhitabbaṃ.

237.Assāti ānāpānassatisamādhissa. Kāmavitakkādivitakkupacchedasamatthatāyapi mahānisaṃsatā veditabbāti sambandho. Ayanti ānāpānassatisamādhi. Uccāvacesu ārammaṇesu pavattiyeva ito cito ca cittassa vidhāvanaṃ.

Vijjā nāma maggo. Vimutti phalaṃ. Mūlabhāvo vipassanāya pādakabhāvo. Cattāro satipaṭṭhāne paripūreti kāyānupassanādīnaṃ catunnaṃ anupassanānaṃ vasena tassā bhāvanāya pavattanato. Satta bojjhaṅge paripūrenti bojjhaṅgabhāvanāya vinā satipaṭṭhānabhāvanāpāripūriyā abhāvato. Vijjāvimuttiṃ paripūrenti bojjhaṅgabhāvanāya tāsaṃ sikhāppattibhāvato. Carimakānanti antimakānaṃ.

我來將這段巴利文直譯成簡體中文： 就"彼分"而言，首先無常隨觀以彼分斷除的方式捨棄常想，在捨棄時，通過這種不運作方式，那些因"常"的執取而生起的煩惱、以此為根本的行、以這兩者為根本而在未來會生起的果報蘊，通過使其不運作的方式全部捨棄，苦想等也是如此。所以說："觀智以彼分方式連同諸蘊和行捨棄諸煩惱。" "見有為過患"是指見到三界有為諸行中的無常等過患。"與常等相反"是指其對立面。"傾向於彼"是指傾心於彼。"投入"是指進入，好像是進入。"連同諸蘊和行捨棄諸煩惱"是說，當道捨棄諸煩惱時，通過使其成為無果報性而捨棄諸行，以此為根本的諸蘊因不再生起而被稱為已捨棄，所以說道捨棄這一切。"兩者"是指觀智和道智。道智也被稱為"隨觀"，因為它在種姓智之後觀見涅槃。 "依十六事"中的"和"字具有總括之義，即依十六事以及所說的寂靜性等。應當引入"修習入出息念"這一詞來連線。 237. "此"指入出息念定。應知通過能夠斷除欲尋等尋思的能力而具大功德，這是其相連之義。"此"指入出息念定。在高低不同的所緣中流轉，即是心的這裡那裡奔馳。 所謂明即是道。解脫即是果。根本性是作為觀的基礎。圓滿四念處是因為依身隨觀等四種隨觀而修習。圓滿七覺支是因為沒有覺支的修習就無法圓滿念處的修習。圓滿明與解脫是因為通過覺支的修習使它們達到頂點。"最後"即最終的。

238.Nirodhavasenāti nirujjhanavasena. Bhavacarimakāti bhavavasena carimakā nihīnabhavapavattino. Tathā jhānacarimakā veditabbā. Cuticarimakāti cutiyā carimakā cutikkhaṇapavattino sabbapariyosānakā. Tasmāti tīsu bhavesu nihīne kāmabhave pavattanato. Teti assāsapassāsā. Puratoti heṭṭhā. Yasmā vibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 26 pakiṇṇakakathā) rūpadhammānaṃ soḷasacittakkhaṇāyukatā vibhāvitā, tasmā 『『soḷasamena cittena saddhiṃ uppajjitvā』』ti vuttaṃ. Cuticittassa puratoti vā cuticittaṃ avadhibhāvena gahetvā tato oraṃ soḷasamena cittena saddhiṃ uppajjitvāti evaṃ pana atthe gayhamāne sattarasacittakkhaṇāyukatāva assāsapassāsānaṃ vuttā hoti.

Ime kira imaṃ kammaṭṭhānaṃ anuyuttassa bhikkhuno pākaṭā hontīti ānetvā sambandho. Tattha kāraṇamāha 『『ānāpānārammaṇassa suṭṭhu pariggahitattā』』ti. Tamevatthaṃ vibhāvetuṃ 『『cuticittassā』』tiādi vuttaṃ.

Tattha āyuantaraṃ nāma jīvitantaraṃ jīvanakkhaṇāvadhi. Dhammatāya evāti sabhāveneva, rucivasenevāti attho.

Candālokaṃ oloketvāti juṇhapakkhe padosavelāyaṃ samantato āsiñcamānakhīradhāraṃ viya gaganatalaṃ, rajatapattasadisavālikāsanthatañca bhūmibhāgaṃ disvā 『『ramaṇīyo vatāyaṃ kālo, deso ca mama ajjhāsayasadiso, kīva ciraṃ nu kho ayaṃ dukkhabhāro vahitabbo』』ti attano āyusaṅkhāre upadhāretvā parikkhīṇeti adhippāyo. Lekhaṃ katvāti caṅkame tiriyaṃ lekhaṃ katvā.

Anuyuñjethāti anuyuñjeyya, bhāveyyāti attho.

Upasamānussatikathāvaṇṇanā

239.Evanti yathāvuttena virāgādiguṇānussaraṇappakārena. Sabbadukkhūpasamasaṅkhātassāti dukkhadukkhādibhedaṃ sabbampi dukkhaṃ upasammati etthāti sabbadukkhūpasamoti saṅkhātabbassa.

『『Paññattidhammā』』tiādīsu asabhāvopi ñāṇena dhārīyati avadhārīyatīti dhammoti vuccatīti tato nivattento 『『dhammāti sabhāvā』』ti āha . Bhavanaṃ paramatthato vijjamānatā bhāvo, saha bhāvenāti sabhāvā, sacchikaṭṭhaparamatthato labbhamānarūpāti attho. Te hi attano sabhāvassa dhāraṇato dhammāti, yathāvuttenaṭṭhena sabhāvāti ca vuccanti. Saṅgammāti paccayasamodhānalakkhaṇena saṅgamena sannipatitvā. Samāgammāti tasseva vevacanaṃ. Paccayehīti anurūpehi paccayehi. Katāti nibbattitā. Akatāti kehicipi paccayehi na katā. Asaṅkhatāti bahuvacanassa kāraṇaṃ heṭṭhā vuttameva. Aggamakkhāyatīti aggo akkhāyati, ma-kāro padasandhikaro. So asaṅkhatalakkhaṇo sabhāvadhammo virāgoti paccetabbo, virajjati ettha saṃkilesadhammoti. Nibbānaṃ ārammaṇaṃ katvā pavattamānena ariyamaggena pahīyamānā mānamadādayo taṃ patvā pahīyanti nāmāti āha 『『tamāgamma…pe… vinassantī』』ti. Tattha 『『seyyohamasmī』』tiādinā (dha. sa. 1121; saṃ. ni.

我來將這段巴利文直譯成簡體中文： 238. "依滅"是依止息的方式。"有的最後"是依有而最後的，處於低劣有中運作的。"禪那的最後"也應如是理解。"死的最後"是依死而最後的，在死亡剎那運作的最終者。"所以"是因為在三有中運作于低劣的欲有。"它們"是指出入息。"前"是指下。因為在分別論註釋中闡明色法具有十六心剎那的壽命，所以說"與第十六心同時生起"。或者"死心之前"是以死心為界限，從那裡算起與第十六心同時生起，如果這樣理解意義的話，就是說出入息具有十七心剎那的壽命。 據說這些對於專修此業處的比丘變得明顯，這是引入的連線。其中說明原因："因為很好地把握了出入息所緣"。爲了闡明這一意義，才說"死心"等。 其中"壽命間隔"即是生命間隔，以生存剎那為限。"依法性"即依自性，意思是依自願。 "觀看月光"意思是在月白分黃昏時看到如遍灑牛奶流般的天空和如銀板般的沙地，思維："這時節和地點真是令人愉悅，符合我的意趣，這苦擔要揹負到何時呢？"檢查自己的壽行已盡的意思。"作標記"是指在經行處做橫線。 "應當專修"意思是應當修習。 寂靜隨念釋義 239. "如是"即以所說的隨念離欲等功德的方式。"所謂一切苦寂靜"是指應稱為一切苦寂靜，因為在此寂靜苦苦等種種苦。 在"施設法"等中，雖無自性但被智所持、所確定故稱為法，爲了避免這個意思而說"法即自性"。存在即勝義的存在性是有，與有俱故為自性，意思是從證得的勝義而獲得的實相。它們因持自己的自性故稱為法，以所說的意義稱為自性。"和合"是以會遇因緣為相而聚集。"集合"是其同義詞。"由諸緣"是由相應的諸緣。"所作"是被產生。"非所作"是不被任何因緣所作。"無為"用複數的原因前已說過。"稱為最上"是說為最上，ma音是連線詞。那個具無為相的自性法應被理解為離欲，在此離染污法。以涅槃為所緣而轉起的聖道所斷的慢、醉等，到達彼時稱為斷，所以說"依此...滅盡"。其中以"我勝"等...

4.108) maññanāvasena pavatto māno eva mānamado. Purisabhāvaṃ nissāya uppajjanakamado purisamado. Ādi-saddena jātimadādīnaṃ saṅgaho daṭṭhabbo. Nimmadāti vigatamadabhāvā. Imameva hi atthaṃ dassetuṃ 『『amadā』』ti vuttaṃ. Madā nimmadīyanti ettha amadabhāvaṃ vināsaṃ gacchantīti madanimmadano. Eseva nayo sesapadesupi. Kāmapipāsāti kāmānaṃ pātukamyatā, kāmataṇhā. Kāmaguṇā eva āliyanti ettha sattāti kāmaguṇālayā. Tebhūmakaṃ vaṭṭanti tīsu bhūmīsu kammakilesavipākavaṭṭaṃ. Esa asaṅkhatadhammo. Aparāparabhāvāyāti aparāparaṃ yoniādito yoniādibhāvāya. Ābandhanaṃ gaṇṭhikaraṇaṃ. Saṃsibbanaṃ tunnakāraṇaṃ. Nikkhamanaṃ, nissaraṇañcassa taṇhāya visaṃyogo evāti āha 『『visaṃyutto』』ti.

Ye guṇe nimittaṃ katvā madanimmadanādināmāni nibbāne niruḷhāni, te madanimmadanatādike yathāvutte nibbattitanibbānaguṇe eva gahetvā āha 『『madanimmadanatādīnaṃ guṇānaṃ vasenā』』ti, na pana madā nimmadīyanti etenāti evamādike. Te hi ariyamaggaguṇā . Bhagavatā upasamaguṇā vuttāti sambandho. Kattha pana vuttāti? Asaṅkhatasaṃyuttādīsu (saṃ. ni.

我來將這段巴利文直譯成簡體中文： 由"我勝"等思維方式而生起的慢即是慢醉。依男性而生起的醉即是男性醉。"等"字應理解為包括出身醉等。"無醉"即離醉狀態。爲了顯示這個意義才說"無醉"。醉在此變為無醉、消失，故稱為醉的止息。其他詞也是同樣的道理。"欲渴"是對欲的渴望，欲愛。欲樂即是眾生所依著，故稱為欲樂依著。"三界輪迴"是指三界中的業、煩惱、果報輪迴。這是無為法。"再再有"是指一再地從胎等到胎等的狀態。"束縛"是結縛。"縫合"是縫補。其出離、解脫即是與愛的離系，所以說"離系"。 以那些功德為因而在涅槃中確立醉的止息等名稱，取這些已生起的醉的止息等涅槃功德，所以說"依醉的止息等功德"，而不是依"由此使醉止息"等意義。因為那些是聖道功德。與"世尊說寂靜功德"相連。在哪裡說的呢？在無為相應等中。;

4.366 ādayo). Tattha saccanti avitathaṃ. Nibbānaṃ hi kenaci pariyāyena asantabhāvābhāvato ekaṃseneva santattā aviparītaṭṭhena saccaṃ. Tenāha 『『ekaṃ hi saccaṃ, na dutiyamatthī』』ti (su. ni. 890). Pāranti saṃsārassa paratīrabhūtaṃ. Tenevāha 『『tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo』』ti (itivu. 69), 『『appakā te manussesu, ye janā pāragāmino』』ti (dha. pa. 85) ca. Sududdasanti paramagambhīratāya, atisukhumasantasabhāvatāya ca anupacitañāṇasambhārehi daṭṭhuṃ asakkuṇeyyatāya suṭṭhu duddasaṃ. Natthi ettha jarā, etasmiṃ vā adhigate puggalassa jarābhāvoti ajaraṃ. Tato eva jarādīhi apalokiyatāya thiraṭṭhena dhuvaṃ. Taṇhādipapañcābhāvato nippapañcaṃ. Natthi ettha matanti amataṃ. Asivabhāvakarānaṃ saṃkilesadhammānaṃ abhāvena sivaṃ. Catūhi yogehi anupaddutattā khemaṃ. Visaṅkhārabhāvena acchariyatāya, abhūtapubbatāya ca abbhutaṃ. Sabbāsaṃ ītīnaṃ anatthānaṃ abhāvena anītikaṃ. Niddukkhatāya abyābajjhaṃ. Sabbasaṃkilesamalato accantasuddhiyā visesato suddhīti visuddhi. Catūhipi oghehi anajjhottharaṇīyatāya dīpaṃ. Sakalavaṭṭadukkhato paripālanaṭṭhena tāṇaṃ.

『『Saccañca vo, bhikkhave, desessāmī』』tiādikā pāḷi saṃkhittāti veditabbā. Ādi-saddena anantaanāsavanipuṇaajajjaraapalokitaanidassanapaṇītaacchariyaanītikadhammamuttileṇaparāyaṇagambhīrādivacanehi ca bodhitā idha avuttā guṇā saṅgayhanti, tattha natthi etassa uppādanto vā vayanto vāti ananto, asaṅkhatadhammo. Āsavānaṃ anārammaṇatāya anāsavo. Nipuṇañāṇagocaratāya nipuṇo. Saṅkhatadhammo viya jarāya ajajjaritatāya ajajjaro. Byādhiādīhi apalokiyatāya apalokitaṃ. Acakkhuviññāṇaviññeyyatāya anidassano. Atittikaraṭṭhena paṇīto. Apacuratāya acchariyo. Ītīhi anabhibhavanīyasabhāvattā, anītikabhāvahetuto ca anītikadhammo. Vaṭṭadukkhamuttinimittatāya mutti. Saṃsāraṃ bhayato passantehi nilīyanīyato leṇaṃ. Tesaṃyeva parā gatīti parāyaṇo. Pakatiñāṇena aladdhapatiṭṭhatāya agādhaṭṭhena gambhīro. Katapuññehipi dukkhena kicchena anubujjhitabbato duranubodho. Sacchikiriyaṃ muñcitvā na takkañāṇena avacaritabboti atakkāvacaro. Buddhādīhi paṇḍiteheva veditabbato adhigantabbato paṇḍitavedanīyoti evamattho veditabbo.

Ariyasāvakassevaijjhati sacchikiriyābhisamayavasena nibbānaguṇānaṃ pākaṭabhāvato. Aṭṭhāne cāyaṃ eva-saddo vutto, ijjhati evāti yojanā. Sukhasiddhivasena vā evaṃ vuttaṃ 『『ariyasāvakassevā』』ti. Tenevāha 『『evaṃ santepī』』tiādi. Upasamagarukenāti nibbānaninnena. Manasi kātabbā yathāvuttā upasamaguṇā. Sukhaṃ supatītiādīsu vattabbaṃ mettākathāyaṃ āvi bhavissati. Paṇītādhimuttiko hoti nibbānādhimuttattā.

Anussatikammaṭṭhānaniddesavaṇṇanā niṭṭhitā.

Iti aṭṭhamaparicchedavaṇṇanā.

1. Brahmavihāraniddesavaṇṇanā

Mettābhāvanākathāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 4.366. 其中，"諦"即不虛妄。涅槃因為以任何方式都不會無實在性，所以必定是實在的，以不顛倒義為諦。所以說："唯有一諦，無有第二"。"彼岸"即是輪迴的對岸。因此說："婆羅門已度已到彼岸立於陸地"，以及"到達彼岸的人類極少"。"極難見"因為極其甚深，且因為極其微細寂靜的自性，對於未積集智慧資糧者不能見到，故稱極難見。此中無老，或得此者無老，故為無老。正因如此，因不被老等所壞，以堅固義為恒常。因無愛等戲論故無戲論。此中無死故為不死。因無造作不祥的染污法故為吉祥。因不為四軛所擾故為安穩。因為無為性而稀有，且前所未有故為希有。因無一切災難不利故為無災。因無苦故為無惱。因遠離一切染污垢穢而極為清凈故為特凈。因不為四暴流所淹故為洲。因護持離一切輪迴苦故為庇護。 "諸比丘，我將為你們說諦"等經文應知是略說。"等"字包括此處未說的無邊、無漏、微妙、不老朽、不壞、不可見、殊勝、稀有、無災、解脫、洞窟、歸依、甚深等詞所表示的功德。其中，無有生邊或滅邊故為無邊，即無為法。不為漏所緣故為無漏。為微細智所行故為微妙。不像有為法被老所損故為不老朽。不被病等所壞故為不壞。不為眼識所識故為不可見。因不生厭足故為殊勝。因稀少故為稀有。因不被災難所勝的自性，及因無災之因故為無災法。因為輪迴苦解脫的因故為解脫。因為怖畏輪迴者所依故為洞窟。因為他們的最上歸趣故為歸依。因為常智無所立足故深不可測為甚深。即使有福德者也難以覺悟故難知。除了證悟外不可以推理智了知故非思議所行。因為只能由佛等智者所知所證故為智者所知，應如是理解其義。 唯對聖弟子成就，因為依證悟現觀而涅槃功德顯現。此處的"唯"字用在不恰當處，應理解為"必定成就"。或者爲了表示容易成就而說"唯對聖弟子"。所以說"雖然如此"等。"重視寂靜"即傾向涅槃。應憶念所說的寂靜功德。關於"安眠"等，將在慈心論中明顯。因傾向涅槃故成為傾向殊勝。 隨念業處釋義完。 如是第八品釋義。 梵住釋義 慈心修習釋義

240.Mettaṃ brahmavihāraṃ. Bhāvetukāmenāti uppādetukāmena paccavekkhitabboti sambandho. Sukhanisinnenāti visamaṃ anisīditvā pallaṅkābhujanena sukhanisinnena.

Kasmāti paccavekkhaṇāya kāraṇapucchā, aññaṃ adhigantukāmena aññattha ādīnavānisaṃsapaccavekkhaṇā kimatthiyāti adhippāyo. Mettā nāma atthato adoso. Tathā hi adosaniddese 『『metti mettāyanā mettāyitatta』』nti (dha. sa. 1062) niddiṭṭhaṃ. Khantīti ca idha adhivāsanakkhanti adhippetā. Sā pana atthato adosappadhānā cattāro arūpakkhandhāti mettāya sijjhamānāya titikkhākhanti siddhā eva hotīti āha 『『khanti adhigantabbā』』ti. Tena khantiyaṃ ānisaṃsapaccavekkhaṇā satthikāvāti dasseti. Abhibhūto pariyuṭṭhānena. Pariyādinnacitto kusaluppattiyā okāsālābhena. Ādīnavo daṭṭhabbo pāṇaghātādivasena diṭṭhadhammikasamparāyikādianatthamūlabhāvato.

Khantī paramaṃ tapoti parāpakārasahanādikā titikkhalakkhaṇā khanti uttamaṃ tapo akattabbākaraṇakattabbakaraṇalakkhaṇāya sammāpaṭipattiyā mūlabhāvato. Khantibalaṃ balānīkanti paramaṃ maṅgalabhūtā khanti eva balaṃ etassāti khantibalaṃ. Vuttañhi 『『khantibalā samaṇabrāhmaṇā』』ti. Dosādipaṭipakkhavidhamanasamatthatāya anīkabhūtena teneva ca khantibalena balānīkaṃ. Khantyā bhiyyo na vijjatīti attano paresañca anatthapaṭibāhano, atthāvaho ca khantito uttari apassayo natthi.

Vivecanatthāyāti vikkhambhanatthāya. Khantiyā saṃyojanatthāya attānanti adhippāyo. Bhāvanaṃ dūsentīti dosā, puggalāyeva dosā puggaladosā. Yesu bhāvanā na sampajjati, aññadatthu vipajjateva, te eva vuttā. Paṭhamanti vakkhamānena koṭṭhāsato koṭṭhāsantarupasaṃharaṇanayena vinā sabbapaṭhamaṃ.

Piyāyitabbo piyo, tappaṭipakkho appiyo. So saṅkhepato duvidho atthassa akārako, anatthassa kārakoti. Tattha yo attano, piyassa ca anatthassa kārako, so veripuggalo daṭṭhabbo. Yo pana attano, piyassa ca atthassa akārako, appiyassa ca atthassa kārako, 『『atthaṃ me nācarī』』tiādinā (dha. sa. 1237), 『『appiyassa me amanāpassa atthaṃ acarī』』tiādinā ca āghātavatthubhūto, so appiyo, ananukūlavuttiko aniṭṭhoti attho. Liṅgavisabhāgeti itthiliṅgādinā liṅgena visadise. Odhisoti bhāgaso. 『『Tissa dattā』』tiādinā odhisakanti attho.

Idāni yathāvuttesu chasu puggalesu abhāvetabbatāya kāraṇaṃ dassento 『『appiyaṃ hī』』tiādimāha. Tattha appiyaṃ hi piyaṭṭhāne ṭhapento kilamatīti dosena bhāvanāya saparissayatamāha. Appiyatā hi piyabhāvassa ujupaṭipakkhā, na ca tassa piyaṭṭhāne ṭhapanena vinā bhāvanā sijjhati. Atippiyasahāyakaṃ majjhattaṭṭhāne ṭhapento kilamatīti rāgena bhāvanāya saparissayatamāha atippiyasahāyassa gehassitapemaṭṭhānabhāvato. Tenāha 『『appamattakepī』』tiādi. Majjhattaṃ iṭṭhāniṭṭhatāhi majjhasabhāvaṃ neva piyaṃ nāppiyanti attho. Garuṭṭhāne piyaṭṭhāne ca ṭhapento kilamati majjhatte sambhāvanīyapiyāyitabbatānaṃ abhāvā. Na hi ajjhupekkhitabbe bhāvanīyatā, manāpatā vā paccupaṭṭhāti, piyagarubhāvasampanne ca paṭhamaṃ mettā bhāvetabbā. Kodho uppajjati koṭṭhāsantarabhāvānupanayanato.

我來將這段巴利文直譯成簡體中文： 240. "慈"是梵住。"欲修習"即欲生起者應當觀察，這是相連之義。"安坐"即不坐不正，而是以結跏趺坐而安坐。 "為何"是問觀察的原因，意思是欲證得一法而觀察他法的過患與功德有何用。所謂慈從本質上是無嗔。因此在無嗔的解釋中說："慈愛、慈愛性、慈愛狀態"。此處所說的"忍"是指安忍。那從本質上以無嗔為主的四無色蘊，當慈成就時，耐忍的忍也必定成就，所以說"應當證得忍"。由此顯示觀察忍的功德是有意義的。被現行所征服。心被佔據是因為沒有善生起的機會。應當見到過患，因為殺生等是現世、來世等諸不利的根本。 "忍辱為最上苦行"，具有忍受他人加害等特相的忍辱是最上的苦行，因為它是具有不作不應作、作應作特相的正行的根本。"忍力為軍隊"，最上吉祥的忍即是其力量，故稱忍力。因為說："沙門婆羅門以忍為力"。因為能夠摧毀嗔等對立面，成為軍隊的就是那個忍力，所以是力的軍隊。"無勝於忍"，能遮止自他的不利，帶來利益的，無有勝過忍的依靠。 "爲了分別"是爲了鎮伏。意思是爲了以忍結合自己。"污染修習"即過失，人的過失即是人的過患。修習不成就，反而失敗的就是所說的。"首先"是指不用后說的部分與其他部分相攝的方法而完全最初。 應當愛的是可愛的，與此相反的是不可愛的。它簡要說有兩種：不作利益者，作不利者。其中，對自己和所愛者作不利的，應視為怨敵。而對自己和所愛者不作利益，對不愛者作利益，以"未行我利"等，"對我不喜不愛者行利"等而成為嫌恨事的，是不可愛的，即是不隨順行為、不可意的意思。"性別不同"是指以女性等性別不同。"有限"是部分。以"提思、達塔"等為有限的意思。 現在為顯示在所說的六種人中不應修習的原因而說"實不可愛"等。其中"將不可愛置於可愛處而疲勞"說明以嗔而修習有危險。因為不可愛是可愛的直接對立，若不將其置於可愛處則修習不成就。"將極可愛朋友置於舍處而疲勞"說明以貪而修習有危險，因為極可愛朋友是處於居家愛著之處。所以說"即使極小"等。"舍"即由可意不可意而處中性，既非可愛也非不可愛的意思。將尊重處和可愛處置於舍處而疲勞，因為在應舍之處沒有應尊重和應愛的性質。因為在應舍之處不現起應修習性和可意性，而對具足可愛和尊重的應當首先修慈。因不能引導到其他部分而生起嗔恨。

Tamevāti visabhāgaliṅgameva. Liṅgasabhāgeti avisesetvā 『『piyapuggale』』ti āha. Bhittiyuddhamakāsīti sīlaṃ adhiṭṭhāya pihitadvāre gabbhe sayanapīṭhe nisīditvā mettaṃ bhāvento mettāmukhena uppannarāgena andhīkato bhariyāya santikaṃ gantukāmo dvāraṃ asallakkhetvā bhittiṃ bhinditvāpi nikkhamitukāmatāya bhittiṃ pahari. Tenāha 『『mettāyanāmukhena rāgo vañcetī』』ti (netti. aṭṭha. 21), 『『andhatamaṃ tadā hoti, yaṃ rāgo sahate nara』』nti ca.

Ādānanikkhepaparicchinne addhāpaccuppannabhūte dharamānatāya paccakkhato viya upalabbhamāne khandhappabandhe idha sattādiggahaṇaṃ, na tiyaddhagateti āha 『『kālakate panā』』tiādi. Kasmā pana kālakate mettābhāvanā na ijjhatīti? Mettābyāpārassa ayogyaṭṭhānabhāvato. Na hi matapuggalo hitūpasaṃhārāraho. Yattha sati sambhave payogato hitūpasaṃhāro labbheyya, tattheva mānaso hitūpasaṃhāro yujjeyya. Dukkhāpanayanamodappavattīsupi eseva nayoti karuṇābhāvanādīnampi kālakate anijjhanaṃ vuttanti daṭṭhabbaṃ. Aññattha paguṇamettājhāno ācariyassa kālakatabhāvaṃ ajānanto taṃ mettāya pharitukāmo 『『ācariyaṃ ārabbha mettaṃ ārabhatī』』ti vutto. Tenāha 『『paguṇāva me mettājhānasamāpattī』』ti. Nimittanti ārammaṇaṃ. Gavesāhīti 『『yaṃ puggalaṃ uddissamettaṃ ārabhasi, so jīvati na jīvatī』』ti jānāhīti attho. Mettāyantoti mettaṃ karonto, mettaṃ bhāventoti attho.

我來將這段巴利文直譯成簡體中文： "那個"即性別不同者。"性別相同"不作區分地說"可愛的人"。"與墻壁搏鬥"是指受持戒律，在關閉門的室內坐在床座上修習慈心時，被以慈心為門而生起的貪慾弄瞎，想要去妻子那裡，看不見門，想要打破墻壁出去而擊打墻壁。所以說："以慈愛為門而貪慾欺騙"，以及"當貪慾征服人時，那時就是黑暗"。 此處所取的有情等，是指在取捨所限定的現在時分中，因為正在持續而如現見般可得的蘊相續，不是指三時所攝，所以說"對已死者"等。為何對已死者修慈不成就？因為慈的作用沒有合適的處所。因為死者不適合引導利益。只有在有可能由行動帶來利益的地方，心的利益引導才合適。在拔苦和喜悅的運作上也是這個道理，應當知道這也說明悲心等修習對已死者不成就。在別處，精通慈禪者不知老師已死，想以慈心遍滿他，所以說"緣老師開始修慈"。因此說："我的慈禪定已熟練。""相"即所緣。"尋找"的意思是"你所緣以修慈的那個人是活著還是不活著，你要知道"。"修慈"即是作慈，意思是修習慈。

1. Attani bhāvanā nāma sakkhibhāvatthāti nānāvidhasukhānubandhaanavajjasukhaabyāsekasukhādi yaṃ attani upalabbhati, taṃ nidassento tassa vattamānatāya āha 『『ahaṃ sukhito homī』』ti. Sarīrasukhaṃ nāma anekantikaṃ, īdisassa puggalassa anokāsaṃ cittadukkhanti tadabhāvaṃ sandhāyāha 『『niddukkhoti vā』』ti. Homīti sambandho. Tathā averotiādīsu, visesato ca dukkhābhāve sukhasaññā. Sā panāyaṃ niddukkhatā verīnaṃ puggalānaṃ verasaññitānaṃ pāpadhammānaṃ abhāvato, visesato byāpādavirahato īghasaññitāya ītiyā abhāvato, anavajjakāyikasukhasamaṅgitāya ca hotīti dassento āha 『『avero abyāpajjo anīgho sukhī』』ti. Attānaṃ pariharāmīti evaṃbhūto hutvā mama attabhāvaṃ pavattemi, yāpemīti attho.

Evaṃ sante yaṃ vibhaṅge vuttaṃ, taṃ virujjhatīti sambandho. Evaṃ santeti evaṃ sati, yadi attanipi mettā bhāvetabbāti attho. 『『Yaṃ vibhaṅge vutta』』nti vatvā vibhaṅgadesanāya samānagatikaṃ suttapadaṃ āharanto 『『kathañca bhikkhū』』tiādimāha. Tassattho parato āgamissati.

Tanti vibhaṅgādīsu vacanaṃ. Appanāvasenāti appanāvahabhāvanāvasena. Idanti 『『ahaṃ sukhito homī』』tiādivacanaṃ. Sakkhibhāvavasenāti ahaṃ viya sabbe sattā attano sukhakāmā, tasmā tesu mayā attani viya sukhūpasaṃhāro kātabboti evaṃ tattha attānaṃ sakkhibhāve ṭhapanavasena. Tenāha 『『sacepi hī』』tiādi. Kasmā pana attani bhāvanā appanāvahā na hotīti? Attasinehavasena saparissayabhāvato. Koṭṭhāsantare pana bhāvitabhāvanassa tatthāpi sīmasambhedo hotiyeva.

Sabbā disāti anavasesā dasapi disā. Anuparigamma cetasāti cittena pariyesanavasena anugantvā. Nevajjhagā piyataramattanā kvacīti sabbussāhena pariyesanto atisayena attato piyataraṃ aññaṃ sattaṃ katthaci disāya neva adhigaccheyya na passeyya. Evaṃ piyo puthu attā paresanti evaṃ kassaci attato piyatarassa anupalabbhanavasena puthu visuṃ visuṃ tesaṃ tesaṃ sattānaṃ attā piyo. Tasmā tena kāraṇena, attakāmo attano hitasukhaṃ icchanto, paraṃ sattaṃ antamaso kunthakipillikampi, na hiṃse na haneyya, na viheṭheyyāti attho.

Ayaṃ nayoti sabbehi sattehi, attano ca piyatarabhāvaṃ nidassetvā tesu karuṇāyanaṃ vadatā bhagavatā sukhesitāya 『『attānaṃ sakkhibhāve ṭhapetvā sattesu mettā bhāvetabbā』』ti mettābhāvanāya nayadassanaṃ katamevāti attho.

我來將這段巴利文直譯成簡體中文： 241. "對自己的修習即是證人性"，為顯示在自己身上所獲得的種種樂相續、無過之樂、無雜之樂等，因為它正在進行，所以說"愿我快樂"。所謂身樂是不確定的，這樣的人沒有心苦的機會，指這個意思而說"或無苦"。與"愿我"相連。在"無恨"等也是如此，特別是在無苦中有樂想。這個無苦性是因為沒有稱為仇恨的惡人、惡法，特別是離開嗔恚，沒有稱為傷害的災難，具足無過的身樂，為顯示這點而說"無恨、無惱、無害、快樂"。"我護持自己"意思是成為這樣的狀態而使我的自體運轉、維持。 如此的話，與分別論所說相違，這是相連之義。"如此的話"即如此時，意思是如果對自己也應修慈。說"分別論所說"后，引用與分別論教說相同的經文而說"諸比丘，如何"等。其意義後面會說到。 "那個"即分別論等中的文句。"依安止"即依導向安止的修習。"這個"即"愿我快樂"等文句。"依證人性"即如我一樣一切眾生愛樂自己，所以我應當像對自己一樣對他們引導快樂，如是將自己置於證人位置。所以說"即使"等。為何對自己的修習不能導向安止？因為依自愛而有危險。但在其他部分修習的，在那裡也有突破界限。 "一切方向"即無餘的十方。"遍歷以心"即以心尋求而隨行。"nowhere found one dearer than oneself"即盡一切努力尋求也在任何方向都找不到、看不到比自己更可愛的其他眾生。"如是各自愛己勝於他"即如是因為找不到任何比自己更可愛的，所以各個眾生分別地愛著自己。因此，因為這個原因，愛自己、希求自己的利益和快樂者，不應該傷害、殺害、惱害其他眾生，乃至蟻蟲。 "這個方法"意思是世尊顯示一切眾生與自己的可愛性，說對他們要悲憫，以求樂的方式"將自己置於證人位置而對眾生修習慈心"，已經顯示了慈心修習的方法。

242.Sukhapavattanatthanti sukhena akicchena mettāya pavattanatthaṃ. Yvāssāti yo puggalo assa yogino. Piyoti iṭṭho. Manāpoti manavaḍḍhanako. Garūti guṇavisesavasena garukātabbo. Bhāvanīyoti sambhāvetabbo. Ācariyamattoti sīlādinā ācariyappamāṇo. Piyavacanādīnīti ādi-saddena atthacariyādike saṅgaṇhāti. Sīlasutādīnīti ādi-saddena saddhādike, dhutadhammajāgariyānuyogādike ca saṅgaṇhāti.

Kāmanti yuttappattakāritāsukhasiddhidīpanoyaṃ nipāto. Tenetaṃ dīpeti – tādisaṃ puggalaṃ uddissa bhāvanaṃ ārabhanto yogī yuttappattakārī, sukhena cassa tattha bhāvanā ijjhati, tena pana yoginā tāvatā santoso na kātabboti. Tenāha 『『appanā sampajjatī』』tiādi. Sīmāsambhedanti mariyādāpanayanaṃ, attā piyo majjhatto verīti vibhāgākaraṇanti attho. Tadanantaranti tato piyamanāpagarubhāvanīyato, tattha vā mettādhigamato anantaraṃ. Atippiyasahāyake mettā bhāvetabbāti sambandho, garuṭṭhānīye paṭiladdhaṃ mettāmanasikāraṃ atippiyasahāyake upasaṃharitabbanti attho. Sukhūpasaṃhārakatassa taṃ hoti pageva paṭipakkhadhammānaṃ vikkhambhitattā. Atippiyasahāyakato anantaraṃ majjhatte mettā bhāvetabbā majjhattaṃ piyagaruṭṭhāne ṭhapetuṃ sukarabhāvato. 『『Atippiyasahāyakato』』ti ca idaṃ purimāvatthaṃ gahetvā vuttaṃ. Paguṇamanasikārādhigamato paṭṭhāya hissa sopi piyaṭṭhāne eva tiṭṭhati. Majjhattato verīpuggaleti majjhattapuggale mettāyantena tattha paguṇamanasikārādhigamena piyabhāvaṃ upasaṃharitvā tadanantaraṃ verīpuggalaṃ bhāvanāya majjhatte ṭhapetvā tato majjhattato piyabhāvūpasaṃhārena verīpuggale mettā bhāvetabbā. 『『Verīpuggale』』ti ca idaṃ purimāvatthaṃ gahetvā vuttaṃ. Ekekasmiṃ koṭṭhāse muduṃ kammaniyaṃ cittaṃ katvāti piyagaruṭṭhānīyo, atippiyo, majjhatto, verīti catūsu puggalakoṭṭhāsesu paṭhamaṃ tāva piyagaruṭṭhānīye mettābhāvanaṃ adhigantvā vasībhāvappattiyā tathāpavattaṃ cittaṃ koṭṭhāsantarūpasaṃhāratthaṃ muduṃ kammaniyaṃ katvā tadanantaraṃ atippiyasahāye atippiyabhāvaṃ vikkhambhetvā piyabhāvamatte cittaṃ ṭhapentena bhāvanā upasaṃharitabbā, tampi vasībhāvāpādanena muduṃ kammaniyaṃ katvā tadanantaraṃ majjhatte udāsinabhāvaṃ vikkhambhetvā piyabhāvaṃ upaṭṭhapetvā bhāvanā upasaṃharitabbā, puna tampi vasībhāvāpādanena muduṃ kammaniyaṃ katvā tadanantaraṃ verimhi verīsaññaṃ vikkhambhetvā majjhattabhāvūpaṭṭhapanamukhena piyabhāvaṃ uppādentena bhāvanā upasaṃharitabbā. Tena vuttaṃ 『『tadanantare tadanantare upasaṃharitabba』』nti, jhānacittaṃ upanetabbaṃ uppādetabbanti attho.

Verīpuggalo vā natthi kammabalena vā etarahi payogasampattiyā vā sabbaso anatthakarassa abhāvato. Mahāpurisajātikattāti mahāpurisasabhāvattā cirakālaparicayasamiddhakhantimettānuddayādiguṇasampannatāya uḷārajjhāsayattāti attho. Tādiso hi sabbasaho parāparādhaṃ tiṇāyapi na maññati. Tena vuttaṃ 『『anatthaṃ karontepi pare verīsaññāva nuppajjatī』』ti. Tenāti tena yoginā. Atthi verīpuggaloti sambandho.

我來將這段巴利文直譯成簡體中文： 242. "爲了順利運轉"即爲了慈心容易、無艱難地運轉。"其人"即是那個修習者的人。"可愛"即可意。"可意"即增長意樂。"尊重"即因功德殊勝而應被尊重。"可敬"即應被尊敬。"如師"即以戒等如同老師的程度。"可愛言等"中"等"字包括利益行等。"戒聞等"中"等"字包括信等、頭陀法覺寤修習等。 "然"是表示適當作為和容易成就的語詞。由此顯示：緣這樣的人開始修習的修行者是適當作為者，他在那裡的修習容易成就，但那個修行者不應以此為滿足。所以說"安止成就"等。"突破界限"即去除界限，意思是不作自己、可愛、中立、怨敵的區分。"其後"即在那可愛可意尊重可敬之後，或在那裡證得慈心之後。與"對極可愛朋友應修慈"相連，意思是應將對尊重處所獲得的慈心作意引導到極可愛朋友。對引導快樂者這是容易的，因為已經鎮伏了對立法。在極可愛朋友之後應對中立者修慈，因為容易將中立者置於可愛尊重處。說"從極可愛朋友"是取前面的狀態而說。從獲得熟練作意開始，對他來說那也是住在可愛處。"從中立到怨敵人"即對中立人修慈者，以在那裡獲得熟練作意而引導可愛性，其後將怨敵人置於中立處修習，然後從中立通過引導可愛性對怨敵人應修慈。說"對怨敵人"是取前面的狀態而說。"在每一部分使心柔軟適業"即對可愛尊重處、極可愛、中立、怨敵四種人部分，首先在可愛尊重處證得慈心修習而達到自在後，使如是運轉的心爲了引導到其他部分而柔軟適業，其後對極可愛朋友鎮伏極可愛性而使心安住于僅可愛性而應引導修習，使那也以達到自在而柔軟適業，其後對中立者鎮伏舍性而建立可愛性而應引導修習，再使那也以達到自在而柔軟適業，其後對怨敵鎮伏怨敵想，以建立中立性為門而生起可愛性而應引導修習。所以說"應在其後其後引導"，意思是應引導、應生起禪心。 或者沒有怨敵人，因為依業力或現在的行為成就而完全沒有作不利者。"具大人性質"意思是具有大人自性，因為長期習慣而成就的忍、慈、悲等功德圓滿而有殊勝意樂。這樣的人能忍一切，連草也不以他人的過失為意。所以說"即使他人作不利，也不生起怨敵想"。"他"即那個修行者。與"有怨敵人"相連。

243.Purimapuggalesūti piyādīsu jhānassa ārammaṇabhūtesu purimesu puggalesu. Mettaṃ samāpajjitvāti paṭighaṃ vikkhambhetvā uppāditaṃ mettājhānaṃ samāpajjitvā. Mettāyantena paṭighaṃ paṭivinodetabbanti ettha keci pana 『『upacārajjhānaṃ sampādetvā』』ti atthaṃ vadanti, tesaṃ upacārajjhānato vuṭṭhānampi icchitabbaṃ siyā 『『vuṭṭhahitvā』』ti vuttattā. Pubbe tasmiṃ puggale asatiyā amanasikārena paṭighaṃ anuppādentassa sādhāraṇato taṃ vikkhambhetvā jhānassa uppādanaṃ, samāpajjanañca vuttaṃ. Idāni pana taṃ anussarantassapi manasi karontassapi yathā paṭighaṃ na uppajjati, taṃ vidhiṃ dassetuṃ idaṃ vuttaṃ 『『taṃ puggalaṃ mettāyantena paṭighaṃ vinodetabba』』nti. Mettāyanameva hi idha paṭighavinodanaṃ adhippetaṃ. Na nibbātīti na vūpasammati.

Anusāratoti anugamanato, paccavekkhaṇatoti attho. Ghaṭitabbanti vāyamitabbaṃ.

Tañca kho ghaṭanaṃ vāyamanaṃ. Iminā idāni vakkhamānena ākārena.

Ubhato dvīsu ṭhānesu daṇḍo etassāti ubhatodaṇḍakaṃ, tena. Ocarakā lāmakācārā pāpapurisā. Tatrāpīti tesupi aṅgamaṅgāni okkantesupi. Tenāti manopadosena. Na sāsanakaro. Sabbapāpassa akaraṇaṃ hi sāsanaṃ. Tassevāti tatopi. Nissakke hi idaṃ sāmivacanaṃ, samuccaye ca eva-saddo, paṭhamaṃ kuddhapurisatopīti attho. Tenāti kujjhanena. Pāpiyoti pāpataro. Sārambhādikassa kilesānubandhassa vatthubhāvato kodhassa sāvajjataṃ ñatvāpi kujjhanato sace kodhe anavajjasaññī kuddhassa puggalassa na paṭikujjheyyāti keci. Ubhinnanti dvinnaṃ puggalānaṃ. Tenāha 『『attano ca parassa cā』』ti. Atha vā ubhinnanti ubhayesaṃ lokānaṃ, idhalokaparalokānanti attho.

Sapattakantāti paṭisattūhi icchitā. Sapattakaraṇāti tehi kātabbā. Kodhananti kujjhanasīlaṃ. Kodhanāyanti kodhano ayaṃ, ayanti ca nipātamattaṃ. Kodhaparetoti kodhena anugato, parābhibhūto vā. Dubbaṇṇova hotīti pakatiyā vaṇṇavāpi alaṅkatapaṭiyattopi mukhavikārādivasena virūpo eva hoti etarahi, āyatiṃ cāti. Kodhābhibhavassa ekantikamidaṃ phalanti dīpetuṃ 『『dubbaṇṇo vā』』ti avadhāraṇaṃ katvā puna 『『kodhābhibhūto』』ti vuttaṃ. Na pacuratthoti na pahūtadhano. Na bhogavāti upabhogaparibhogavatthurahito. Na yasavāti na kittimā.

Chavālātanti chavadahanālātaṃ, citakāyaṃ santajjanummukkantipi vadanti. Ubhatopadittanti ubhosu koṭīsu daḍḍhaṃ. Majjhe gūthagatanti vemajjhaṭṭhāne sunakhassa vā siṅgālassa vā uhadena gūthena makkhitaṃ. Kaṭṭhatthanti dārukiccaṃ. Neva pharati na sādheti. Tathūpamāhanti tathūpamaṃ tādisaṃ ahaṃ. Imanti 『『so ca hoti abhijjhālū』』tiādinā (itivu. 92) heṭṭhā vuttaṃ sandhāya satthā vadati, tasmā kāmesu tibbasārāgatādinā sīlarahitanti adhippāyo. Idha pana byāpannacittaṃ paduṭṭhamanasaṅkappatāvasena yojetabbaṃ.

So dāni tvantiādi yathāvuttehi suttapadehi attano ovadanākāradassanaṃ.

我來將這段巴利文直譯成簡體中文： 243. "在前面的人"即在作為禪那所緣的可愛等前面的人。"入慈定"即鎮伏嫌恨而生起的慈禪入定。關於"修慈者應除去嫌恨"，有些人說意思是"成就近行定"，他們也應該要求從近行定出定，因為說了"出定"。前面對那個人由於不念不作意而不生起嫌恨者，從一般而言，說鎮伏它而生起禪那和入定。現在爲了顯示即使憶念他、作意他也不生起嫌恨的方法，所以說"修慈者應除去對那個人的嫌恨"。因為這裡所說的除去嫌恨就是修慈。"不滅"即不止息。 "隨順"即隨行，意思是省察。"應努力"即應精進。 那個努力精進。以這個現在將要說的方式。 "兩端有杖"即兩處有杖的，以那個。"惡行者"是劣行的惡人。"即使那裡"即即使他們打擊肢體。"那個"即意的污染。不是教法的實行者。因為不作一切惡是教法。"那個"即從那裡。這是從格的屬格，"eva"字表示合集，意思是從首先憤怒的人。"那個"即憤怒。"更惡"即更加惡劣。有些人說：即使知道忿怒是可責的，因為是忿恨等煩惱相續的所緣，如果對忿怒有無過想，也不應對忿怒的人報以忿怒。"兩者"即兩個人。所以說"自己和他人"。或者"兩者"即兩種世間，意思是現世和來世。 "敵人所欲"即敵對者所欲。"敵人所作"即他們所應作。"忿怒"即容易忿怒的習性。"忿怒"即此人忿怒，"ayaṃ"是語詞助詞。"被忿怒纏"即被忿怒隨逐或征服。"成為醜陋"即即使本來有美貌也裝扮莊嚴，也因面部變形等而現在及未來都成為醜陋。爲了顯示這是忿怒征服的必然果報，所以用限定詞說"成為醜陋"，又說"被忿怒征服"。"非多財"即非富有。"無受用"即缺乏受用享受的物品。"無名聲"即無美譽。 "火把"即燒屍體的火把，也說是火葬堆中取出的火把。"兩端燃燒"即兩端被燒。"中間涂糞"即中間處被狗或狐貍的尿或糞染污。"木材用途"即木材的作用。既不傳播也不成就。"如是喻我"即我如是相似。"這個"是指導師依前面說的"他成為貪求者"等而說，所以意思是以對欲的強烈貪著等而無戒。這裡則應當依嗔恚心、惡意圖而配合。 "現在你"等是以所說的經文顯示教誡自己的方式。

244.Yo yo dhammoti kāyasamācārādīsu yo yo sucaritadhammo. Vūpasantoti saṃyato. Parisuddhoti kilesamalavigamena visuddho. Kilesadāhābhāvena vā upasanto, anavajjabhāvena parisuddho, kāyasamācārasseva upasamo cirakālaṃ saṃyatakāyakammatāya veditabbo. Evaṃ sesesupi.

Teti vacīmanosamācāre.

Soti upasantavacīsamācāro puggalo. Paṭisanthārakusaloti yathā parehi chiddaṃ na hoti, evaṃ paṭisantharaṇe kusalo. Sakhiloti adhivāsanakhantisaṅkhātena sakhilabhāvena samannāgato. Sukhasambhāsoti piyakatho. Sammodakoti sammodanīyakathāya sammodanasīlo. Uttānamukhoti vikuṇitamukho ahutvā pītisomanassavasena vikasitamukho. Pubbabhāsīti yena kenaci samāgato paṭisanthāravasena paṭhamaṃyeva ābhāsanasīlo. Madhurena sarena dhammaṃ osāreti sarabhaññavasena. Sarabhāṇaṃ pana karonto parimaṇḍalehi paripuṇṇehi padehi ca byañjanehi ca abyākulehi dhammakathaṃ katheti.

Sabbajanassa pākaṭo sakkaccakiriyāyāti adhippāyo. Tenāha 『『yo hī』』tiādi. Okappetvāti saddahitvā. Okappanalakkhaṇā hi saddhā. Ohitasototi avahitasoto, sussusantoti attho. Aṭṭhiṃkatvā atthaṃ katvā, atthiko vā hutvā.

『『Ekopi na vūpasanto hotī』』ti pāṭho, evarūpo puggalo nirayato nirayaṃ upapajjanto bahukālaṃ tattheva saṃsaratīti dassetuṃ 『『aṭṭhamahānirayasoḷasaussadanirayaparipūrako bhavissatī』』ti vuttaṃ. Tattha sañjīvādayo aṭṭha mahānirayā. Avīcimahānirayassa dvāre dvāre cattāro cattāro katvā kukkuḷādayo soḷasa ussadanirayā. Kāruññaṃ upaṭṭhapetabbaṃ mahādukkhabhāgibhāvato. Yasmiṃ puggale avihesābhūtā dukkhāpanayanakāmatā upatiṭṭhati, tattha paṭigho anokāsovāti āha 『『kāruññampi paṭicca āghāto vūpasammatī』』ti.

Imassa ca atthassāti 『『yo yo dhammo』』tiādinā vuttassa atthassa.

我來將這段巴利文直譯成簡體中文： 244. "任何法"即在身行等中任何善行法。"寂靜"即克制。"清凈"即離煩惱垢而清凈。或以無煩惱熱而寂靜，以無過而清凈，身行的寂靜應當由長期克制身業而知。在其餘的也是如此。 "那些"即語行和意行。 "他"即寂靜語行的人。"善於招呼"即善於以不被他人見過失的方式招待。"和顏"即具足稱為安忍的和顏性質。"言語悅人"即說可愛語。"歡喜"即以可喜語而習慣歡喜。"開朗面容"即不皺眉而以喜悅心而容光煥發。"先說話"即與任何人相遇時以招待而習慣最先說話。以悅耳聲音宣說法，以誦詩方式。作誦詩時則以圓滿完整的句和文字無混亂地說法。 意思是對一切人顯明，以恭敬作為。所以說"因為他"等。"信任"即信仰。因為信以信任為相。"側耳"即傾耳，意思是愿聞。"認真"即作為要事，或成為有興趣。 "一個也不寂靜"是經文，爲了顯示這樣的人從地獄到地獄投生，在那裡輪迴很長時間，所以說"將充滿八大地獄十六小地獄"。其中等活等是八大地獄。在無間大地獄的每一門有四個，共有灰燼等十六小地獄。應當生起悲愍，因為他將經受大苦。對於生起無害的拔苦欲的人，嫌恨就沒有機會，所以說"依悲愍而嫌恨止息"。 "這個義"即以"任何法"等所說的義。

1. Yaṃ verī dukkhāpetuṃ sakkoti, so tassa vasena 『『attano visaye』』ti vutto bhikkhuno kāyo. Kinti kiṃ kāraṇaṃ. Tassāti verino. Avisayeti dukkhaṃ uppādetuṃ asakkuṇeyyatāya agocare. Sacitteti attano citte. Mahānatthakaranti idhalokatthaparalokatthaparamatthānaṃ virādhanavasena mahato vipulassa, nānāvidhassa ca diṭṭhadhammikādibhedassa anatthassa kāraṇaṃ. Mūlanikantananti sīlassa mūlāni nāma hirottappakhantimettānuddayā, tesaṃ chindanaṃ. Kodho hi uppajjamānova pāṇātipātādivasena hirottappādīni ucchindati. Jaḷoti andhabālo.

Anariyaṃkammanti verinā katamahāparādhamāha. Yo sayanti yo tvaṃ sayampi. Dosetukāmoti kodhaṃ uppādetukāmo. Yadi kari yadi akāsi. Dosuppādenāti dosassa uppādanena. Dukkhaṃ tassa ca nāmāti dukkhañca nāma tassa aparādhakassa. Nāmāti asambhāvane nipāto, tena tassa kāraṇaṃ anekantikanti dasseti. Tenāha 『『kāhasi vā na vā』』ti, karissasi na vā karissasīti attho. Ahitaṃ magganti attano ahitāvahaṃ duggatimaggaṃ.

Aṭṭhāneti doso tava appiyassa kārāpako, sattu pana tassa vasavattitāya dāsasadisoti aṭṭhānaṃ paccāpakiriyāya. Tasmā tameva dosaṃ chindassu ucchinda. Khaṇikattāti udayavayaparicchinno attano pavattikālasaṅkhāto khaṇo etesaṃ atthīti khaṇikā, tabbhāvato khaṇapabhaṅgubhāvatoti attho. Kassa dānīdha kujjhasīti aparādhakassa santāne yehi khandhehi te aparādho kato, te taṃkhaṇaṃyeva sabbaso niruddhā. Idāni pana aññe tiṭṭhantīti kassa tvaṃ idha kujjhasi. Na hi yuttaṃ anaparādhesu kujjhananti adhippāyo. Taṃ vinā kassa so kareti yo puggalo yassa dukkhaṃ karoti, taṃ dukkhakiriyāya visayabhūtaṃ puggalaṃ vinā kassa nāma so dukkhakārako dukkhaṃ kare kareyya. Sayampi dukkhahetu tvamitīti evaṃ sayampi tvaṃ etassa dukkhassa hetu, evaṃ samāne tassa tuyhañca tassa dukkhassa hetubhāve kiṃ kāraṇā tassa kujjhasi na tuyhanti attho.

1. Paralokepi anugāmibhāvato kammaṃyeva sakaṃ santakaṃ etesanti kammassakā, tesaṃ bhāvo kammassakatā. Paccavekkhaṇā nāma nisedhanatthā, nisedhanañca bhāvino kammassāti āha 『『yaṃ kammaṃ karissasī』』ti. Paṭighavasena pana pavattakammaṃ pākaṭabhāvato āsannaṃ, paccakkhañcāti āha 『『idañcā』』ti. Ca-saddo byatireke, so tassa kammassa phalanissandena 『『neva sammāsambodhi』』ntiādinā byatirekato vuccamānamevatthaṃ joteti. Neva samatthanti sambandho. Niraye niyuttaṃ, jātanti vā nerayikaṃ. Attānaṃyeva okirati dosarajenāti adhippāyo.

我來將這段巴利文直譯成簡體中文： 245. 怨敵能使痛苦的，那個因他而說是"在自己領域"的比丘身體。"為何"即什麼原因。"他的"即怨敵的。"非領域"即因不能生起苦而非行處。"自心"即自己的心。"作大損害"即由違背現世利益、來世利益、最上利益而作廣大、眾多的現世等各種損害的原因。"斷根"即戒的根本是慚愧、忍、慈、悲，切斷它們。因為忿怒生起時就以殺生等方式切斷慚愧等。"愚癡"即無明愚者。 "非聖行"說的是怨敵所作的大過失。"你自己"即你自己。"欲嗔"即欲生起忿怒。"若作"即若已作。"以生嗔"即以生起嗔恚。"苦即他的"即苦即是那個過失者的。"即"是表示不確定的語詞，由此顯示那個原因是不確定的。所以說"將作或不作"，意思是將作或不將作。"不利道"即導向自己不利的惡趣之道。 "非處"即嗔是使你不喜的作者，敵人則因受其支配而如奴僕，所以報復是非處。因此你應當切斷、斷除那個嗔。"剎那性"即有生滅所限的自己運轉時間稱為剎那的，因為是那個所以是剎那壞滅的意思。"現在你對誰嗔"即過失者相續中以那些蘊作了過失，它們在那剎那就完全滅盡。現在是其他的住立，所以你對誰嗔恚？意思是對無過失者嗔恚是不合理的。"離他對誰作"即某人對某人作苦，離開那個作苦的所緣人，那個作苦者對誰作苦呢？"你自己也是苦因"即如此你自己也是這個苦的因，如此你和他都是那個苦的因的情況下，為什麼原因你對他嗔而不對你呢？ 246. 因為業在來世也隨行，所以業是他們自己的，那些人是業的所有者，那個狀態是業的所有性。所謂省察是爲了遮止，遮止是對將有的業，所以說"你將作的業"。但以嫌恨而轉起的業因為顯著而近，也是現見的，所以說"這個"。"ca"字表示差別，它以那個業的果報流注而以"非正等覺"等說明差別義。與"非能"相連。"地獄"即屬於地獄，或生於地獄。意思是以嗔垢污染自己。

247.Satthupubbacariyaguṇā paccavekkhitabbā, satthu gāravenāpi paṭighaṃ vūpasameyyāti.

Bodhisattopi samāno nanu te satthā cittaṃ nappadūsesi, pageva abhisambuddhoti adhippāyo. Deviyā paduṭṭhenāti deviyā saddhiṃ padubbhinā micchācāravasena aparaddhena. Yattha susāne chavasarīraṃ chaḍḍīyati, taṃ āmakasusānaṃ. Nikhaññamānoti nikhaṇiyamāno. Purisakāraṃ katvāti āvāṭato nikkhamanatthāya bāhubalena purisakāraṃ katvā. Yakkhānubhāvenāti aḍḍavinicchayena ārādhitacittassa yakkhassa ānubhāvena. Sirigabbhanti vāsāgāre.

Āsīsethevāti yathādhippete atthe ñāyato anavajjato āsaṃ kareyya. Na nibbindeyyāti 『『evaṃ kicchāpannassa me kuto sotthibhāvo』』ti na nibbindeyya. Vuttañhi 『『āpadāsu kho, mahārāja, thāmo veditabbo』』ti (udā. 53). Yathā icchinti yena pakārena kassaci pīḷaṃ akatvā rajje patiṭṭhitaṃ attānaṃ icchiṃ, tathā ahaṃ ahunti passāmi. Voti hi nipātamattaṃ.

Kāsiraññāti kalābunā kāsirājena. Sakaṇṭakāhīti ayakaṇṭakehi sakaṇṭakāhi.

Mahallakoti vuddho vayoanuppatto. Rujjhantīti nirujjhanti.

Cittapariggaṇhanakāloti visevanaṃ kātuṃ adatvā cittassa sammadeva damanakālo.

Puthusallenāti vipulena sallena. Nāgoti hatthināgo. Vadhīti vijjhi, māresīti vā attho. Imaṃ ṭhānaṃ āgantvā mayi evaṃ karaṇaṃ nāma na tava vasena hoti, tasmā kassa vā rañño, rājamattassa vā ayaṃ payogo uyyojanāti attho.

Chabbaṇṇarasmīti nīlapītalohitādivasena chabbaṇṇamayūkhā. Chabbaṇṇakiraṇavantadantatāya hi te hatthī 『『chaddantā』』ti vuccanti, na chaddantavantatāya.

Chātoti jighacchito. Khādeyyāti khādeyyaṃ, ayameva vā pāṭho. Āhitoti suhito. Sambalanti maggāhāraṃ. Taṃ pana yasmā upacārena pathassa hitanti vuccati, tasmā 『『pātheyya』』ntipi vuttaṃ. 『『Mittadubbhī vatāyaṃ andhabālo』』ti kāruññena assupuṇṇehi nettehi taṃ purisaṃ udikkhamāno.

Mā ayyosi me bhadanteti ettha māti nipātamattaṃ, māti vā paṭikkhepo, tena upari tena kātabbaṃ vippakāraṃ paṭisedheti. Ayyo meti ayyirako tvaṃ mama atithibhāvato. Bhadanteti piyasamudācāro. Tvaṃ nāmetādisaṃ karīti tvampi evarūpaṃ akāsi nāma.

Tiracchānabhūtopi pana mahākapi hutvā khemantabhūmiṃ sampāpesīti yojanā.

Peḷāya pakkhipantepīti khuddakāya peḷāya pādehi koṭetvā pakkhipantepi. Maddantepīti dubbalabhāvakaraṇatthaṃ nānappakārehi maddantepi. Alampāneti evaṃnāmake ahituṇḍike.

Pītaṃ vāti ettha vā-saddo avuttatthavikappe, tena odātamañjiṭṭhādiṃ avuttaṃ saṅgaṇhāti. Cittānuvattantoti cittaṃ anuvattanto. Homi cintitasannibho evamayaṃ bahulābhaṃ labhatūti. Ānubhāvena pana thalaṃ kareyya udakaṃ…pe… chārikaṃ kare. Evaṃ pana yadi cittavasī hessaṃ…pe… uttamattho na sijjhatīti tadā attanā tattha diṭṭhaṃ ādīnavaṃ dasseti bhagavā. Tattha uttamatthoti buddhabhāvamāha. Bhojaputtehīti luddaputtehi.

Aḷārāti yena sayaṃ tadā luddahatthato mocito, taṃ satthavāhaṃ nāmena ālapati. Atikassāti nāsāya āvutarajjuṃ ākaḍḍhitvā. Samparigayhāti kāḷavettalatādīhi sabbaso pariggahetvā, acchariyāni dussahānaṃ sahanavasenāti adhippāyo.

Ativiya ayuttaṃ appatirūpaṃ paṭighacittuppādanena kenaci appaṭisamakhantiguṇassa satthusāsanāvokkamanappasaṅgato.

我來將這段巴利文直譯成簡體中文： 247. 應省察佛陀和前師的功德，也應以對佛陀的恭敬而平息嫌恨。 意思是即使是菩薩時你的導師也未污染心，何況是完全覺悟之後。"王后污染"即與王后一起以邪淫方式違犯。丟棄屍體的墓地稱為生墓地。"被埋"即正在被埋。"作人功"即爲了從坑中出來而以臂力作人的努力。"夜叉威力"即以裁判而使心滿意的夜叉的威力。"吉祥室"即住處。 "應希望"即對如所期望的事從正理無過處應生希望。"不應厭離"即不應想"如此遭難的我哪裡有安樂"而厭離。因為說:"大王啊,在災難中應知力量"。"如所欲"即以不傷害任何人而住立於王位,我見到自己如我所欲那樣。"vo"只是語詞。 "迦尸王"即迦拉布迦尸王。"有刺"即有鐵刺。 "年長"即老年到達。"滅"即止息。 "攝心時"即不讓放逸而好好調伏心的時候。 "大箭"即廣大的箭。"龍"即像王。"殺"即刺殺,或意思是使死。來到這個地方對我如此作,不是依你的意願,所以這是什麼王或王臣的行動催促的意思。 "六色光"即依藍黃赤等六色光芒。因為具有六色光芒的牙,所以那些像被稱為"六牙",而不是因為有六牙。 "飢餓"即飢渴。"食"即我應食,或就是這個讀法。"滿足"即飽足。"路糧"即路上的食物。因為那個以轉義說是道路的利益,所以也說"旅費"。"這個愚者背叛朋友"以悲心以充滿淚水的眼睛看著那個人。 "不要尊者是我的"這裡"不要"只是語詞,或"不要"是禁止,由此制止上面他要作的傷害。"你是我的尊者"因為你是我的客人。"尊者"是親愛的稱呼。"你竟然這樣做"即你也作了這樣的事。 "即使是畜生也成為大猴而使到達安全地"是連線。 "放入盒中"即放入小盒中用腳踢。"踐踏"即爲了使軟弱而以種種方式踐踏。"阿蘭帕那"即這名字的耍蛇人。 "或黃"這裡"或"字表示未說之義的選擇,由此包括未說的白、茜等。"隨順心"即隨順心。"我成為如所想那樣使他獲得多利"。以威力則使陸地成為水...成為灰。"如果我將成為心自在...最上義不成就",那時世尊顯示自己在那裡所見的過患。其中"最上義"說的是佛果。"博阇之子"即獵人之子。 "阿拉羅"以名字呼叫當時自己從獵人手中解救的商隊領袖。"拉"即拉鼻子系的繩。"遍抱"即以黑藤等完全抱持,意思是依忍受難忍的奇蹟。 因為任何人以生起嫌恨心而違背導師教法,所以極不適當、不相稱,導致違背無與倫比的忍辱功德。

1. 『『Anamataggoyaṃ, bhikkhave, saṃsāro』』tiādinā (saṃ. ni. 2.124; 3.99, 100; 3.5.520; kathā. 75) āgatāni suttapadāni anamataggasaddo, tadattho vā etesanti anamataggiyāni.

Ajehi gamanamaggo ajapatho. Saṅkū laggāpetvā te ālambitvā gamanamaggo saṅkupatho. Saṅkūti aṅkusākārena katadīghadaṇḍo vuccati. Ādi-saddena papātamaggaduggamaggādike saṅgaṇhāti. Ubhatobyūḷheti sampahāratthaṃ dvīhipi pakkhehi gāḷhasannāhe. Aññāni ca dukkarāni karitvā dhanāsāya pabbatavidugganadīviduggādipakkhandanavasenāti adhippāyo. Maṃ posesi, upakāraṃ akāsi, tatra nappatirūpaṃ manaṃ padūsetunti evaṃ cittaṃ uppādetabbanti sambandho. Evaṃ cittuppādanañca etarahi dissamānena puttādīnaṃ posanādinā atītassa anumānato gahaṇavasena veditabbaṃ.

249.Mettāyāti mettāsaṅkhātāya, mettāsahitāya vā. Cetovimuttiyāti cittasamādhāne. Āsevitāyāti ādarena sevitāya. Bhāvitāyāti vaḍḍhitāya. Bahulīkatāyāti punappunaṃ katāya. Yānīkatāyāti yuttayānaṃ viya katāya. Vatthukatāyāti adhiṭṭhānavatthuṃ viya katāya. Anuṭṭhitāyāti adhiṭṭhitāya. Paricitāyāti pariciṇṇāya ciṇṇavasībhāvāya. Susamāraddhāyāti suṭṭhu sampāditāya. Pāṭikaṅkhāti icchitabbā avassaṃbhāvino. Sesaṃ parato āgamissati.

250.Dhātuvinibbhogoti sasambhārasaṅkhepādinā dhātūnaṃ vinibbhujanaṃ. Aparādho nāma aparajjhantassa puggalassa rūpadhammamukhena gayhatīti katvā āha 『『kiṃ kesānaṃ kujjhasī』』tiādi, kesādivinimuttassa aparajjhanakassa puggalassa abhāvato. Idāni nibbattitaparamatthadhammavaseneva vinibbhogavidhiṃ dassetuṃ 『『atha vā panā』』tiādi vuttaṃ. Pañcakkhandhe upādāya, dvādasāyatanāni upādāyāti paccekaṃ upādāya-saddo yojetabbo. Kodhassa patiṭṭhānaṭṭhānaṃ na hotīti yathā āragge sāsapassa, ākāse ca cittakammassa patiṭṭhānaṭṭhānaṃ natthi, evamassa 『『verī』』ti parikappite puggale kodhassa patiṭṭhānaṭṭhānaṃ na hoti, kesādīnaṃ akujjhitabbato, tabbinimuttassa ca puggalassa abhāvato.

251.Saṃvibhāgoti āmisasaṃvibhāgo. Parassāti paccatthikassa. Bhinnājīvoti aparisuddhājīvo. Tassevaṃ karototi evaṃ saṃvibhāgaṃ karontassa tassa dāyakassa. Itarassāti paṭiggāhakassa. 『『Mama mātarāupāsikāyadinno』』ti idaṃ 『『dhammiyalābho』』ti etassa kāraṇavacanaṃ. Tena pana tassa āgamanasuddhiṃ dasseti.

Sabbatthasādhakanti 『『attattho parattho diṭṭhadhammiko attho samparāyiko attho』』ti (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5) evamādīnaṃ sabbesaṃ atthānaṃ, hitānaṃ, payojanānañca nipphādakaṃ. Unnamanti dāyakā. Namanti paṭiggāhakā.

我來將這段巴利文直譯成簡體中文： 248. "諸比丘,這輪迴無始無終"等出現的經文,有無始無終之詞,或它們有那個意思,所以稱為無始無終。 山羊走的道路是山羊道。釘木樁依靠它們走的道路是木樁道。"木樁"說的是作成鉤形的長杖。"等"字包括懸崖道、險道等。"兩軍排列"即爲了戰鬥兩邊都緊密裝備。意思是作了其他困難事後,爲了財富而衝入山澗河澗等。應當生起這樣的心:"他養育我,作了幫助,在那裡污染心是不適當的"。這樣生起心應當由現在所見的養育兒子等而推知過去。 249. "以慈"即稱為慈的,或具有慈的。"心解脫"即心定。"習行"即恭敬修習。"修習"即增長。"多作"即反覆作。"作為乘"即如同調御的車。"作為地"即如同確立的基礎。"確立"即決意。"熟習"即修習圓滿而得自在。"善修"即善好成就。"可期待"即應期待必然發生。其餘後面會說到。 250. "界分別"即以攝集等分別諸界。因為過失必須依犯過的人的色法而取,所以說"對頭髮嗔什麼"等,因為離開頭髮等沒有犯過的人。現在爲了顯示僅依所生的勝義法的分別方法而說"或者"等。"取五蘊,取十二處"應分別加上"取"字。"忿怒無立足處"即如同芥子在針尖上,如同繪畫在虛空中無立足處,如是在所想像為"怨敵"的人上忿怒無立足處,因為頭髮等不應嗔,也因為離開它們沒有人。 251. "分享"即物品分享。"他"即敵對者。"破壞生命"即不清凈活命。"他如是作"即如是分享的那個施者。"另一個"即受者。"我母優婆夷所施"這是"法得"的原因說明。由此顯示那個來源的清凈。 "成就一切義"即成就"自利、他利、現世利、來世利"等一切利益、福利、目的。"仰"即施者。"低"即受者。

252.Evanti yathāvuttehi kakacūpamovādānussaraṇādīhi attano ovadanākārehi. Vūpasantapaṭighassāti paṭisaṅkhānabalena vinoditāghātassa. Tasmimpīti verīpuggalepi. Verī-gahaṇeneva cettha appiyapuggalassāpi gahaṇaṃ daṭṭhabbaṃ verimhi mettāya siddhāya tasmimpi mettāsiddhito, piyato pana atippiyasahāyakassa visuṃ gahaṇaṃ āsannapaccatthikassa dubbinimocayabhāvadassanatthaṃ. Mettāvasenāti mettāyanavasena. Samacittatanti hitūpasaṃhārena samānacittataṃ. Sīmāsambhedo sā eva samacittatā. Imasmiṃ puggaleti mettākammaṭṭhānikapuggale. Nisinneti bhāvenabhāvalakkhaṇe bhummaṃ.

Hitamajjhatteti piye, majjhatte ca. Catubbidheti catubbidhe jane, yattha katthacīti adhippāyo. Nānattanti piyamajjhattādinānākaraṇaṃ. Hitacittova pāṇinanti kevalaṃ sattesu hitacitto evāti pavuccati, na pana 『『mettāya nikāmalābhī』』ti vā 『『kusalī』』ti vā pavuccati. Kasmā? Yasmā attādīsu passati nānattanti. Kasmā panāyaṃ hitacitto kusalīti na vuccatīti? Sātisayassa kusalassa vasena kusalibhāvassa adhippetattā. Imassa ca puggalassa mettābhāvanā na visesavatī. Atha vā na nikāmalābhī mettāya yato attādīsu passati nānattaṃ. Kusalīti pavuccati, yasmā hitacittova pāṇinanti evamettha attho daṭṭhabbo. Gāmasīmādayo viya gāmantarādīhi sattasaṅkhāte mettāvisaye bhāvanāya pubbe aññamaññaṃ asaṃkiṇṇamariyādārūpena ṭhitattā attādayo idha sīmā nāmāti āha 『『catasso sīmāyo』』ti. Sambhinnā hontīti ettha vuttaṃ sambhedaṃ dassetuṃ 『『samaṃ pharati mettāyā』』tiādi vuttaṃ. Mahāvisesoti mahanto bhāvanāya viseso atisayo. Purimena purimato attādinānattadassinā. Na nāyatīti na ñāyati.

253.Nimittanti yathā kasiṇakammaṭṭhānādīsu taṃtaṃkasiṇamaṇḍalādipariggahamukhena bhāvanāvasena laddhaṃ uggahanimittaṃ nissāya jhānassa gocarabhāvena paṭibhāganimittaṃ upatiṭṭhati, na evamidha upaṭṭhitaṃ nimittaṃ nāma atthi. Yo panāyaṃ yathāvutto sīmāsambhedo laddho, sveva nimittaṃ viyāti nimittaṃ. Tasmiṃ hi laddhe bhāvanāya sātisayattā nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva, upacārasamādhinā cittaṃ samāhitameva. Tenāha 『『nimittañca upacārañca laddhaṃ hotī』』ti. Tameva nimittanti sīmāsambhedavasena pavattasamathanimittaṃ. Appakasireneva akiccheneva, pageva paripanthassa visodhitattā.

Ettāvatāti ettakena bhāvanānuyogena. Anena yoginā. Pañcaṅgavippahīnantiādīnaṃ padānaṃ attho heṭṭhā vutto eva.

『『Paṭhamajjhānādīnaṃ aññataravasenā』』ti idaṃ vakkhamānāya vikubbanāya tesaṃ sādhāraṇatāya vuttaṃ. Appanāppattacittasseva na upacāramattalābhino. Paguṇabalavabhāvāpādanena vepullādivisesappattassa odhiso, anodhiso ca disāpharaṇādivasena jhānassa pavijambhanā vikubbanā vividhā kiriyāti katvā.

我來將這段巴利文直譯成簡體中文： 252. "如是"即以前述鋸喻教誡憶念等教誡自己的方式。"嫌恨平息"即以省察力除去嫌恨。"對他"即對怨敵人。這裡以"怨敵"也應見到包含不可愛的人,因為對怨敵修成慈心,對他也成就慈心,但從可愛分別取極可愛朋友是爲了顯示近敵難以解脫。"以慈"即以修慈。"平等心"即以引導利益而心平等。界限突破即是那個平等心。"此人"即慈業處的人。"坐"是狀態的屬格。 "利益中立"即可愛和中立。"四種"即四種人,意思是無論哪裡。"差別"即可愛中立等的區分。"對生命唯利益心"即對有情僅是利益心而說,不說"隨意獲得慈"或"善巧"。為什麼?因為他在自己等見到差別。為什麼這個利益心者不說是善巧?因為意指殊勝善的善巧性。這個人的慈心修習不殊勝。或者不是隨意獲得慈,因此在自己等見到差別。說善巧,因為對生命唯利益心,應當如此見此義。如同村界等由村間等,因為在稱為有情的慈處,修習前以互不混雜界限的形式住立,所以自己等這裡稱為界,因此說"四界"。"成為混合"這裡爲了顯示所說的混合而說"以慈平等遍滿"等。"大殊勝"即修習的大殊勝超越。與前面見自己等差別者。"不知"即不了知。 253. "相"即如在遍處業處等中依取得那個那個遍盤等而由修習所得的取相為基礎,作為禪那所緣而現起似相,這裡不是這樣有稱為現起的相。但這個如所說獲得的界限突破,那個如同相而稱為相。因為獲得那個時修習殊勝,所以蓋障被鎮伏,煩惱止息,心以近行定而得定。所以說"獲得相和近行"。"那個相"即依界限突破而轉起的止相。"不難"即無艱難,因為已清凈障礙。 "如是"即以這樣的修習努力。"這個修行者"。"五分離"等句義前面已說。 "依初禪等任何一個"這是因為將要說的神變與它們共通而說。只是達到安止,不是僅得近行。因為完成強力而到達廣大等殊勝,依限定和不限定以方位遍滿等方式禪那的顯現稱為神變,因為是種種作為。

254.Mettāsahagatenāti uppādato yāva bhaṅgā mettāya saha pavattena saṃsaṭṭhena sampayuttenāti attho. Yasmā pana taṃ vuttanayena mettāya sahagataṃ, tāya ekuppādādividhinā sammadeva āgataṃ hoti, tasmā vuttaṃ 『『mettāya samannāgatenā』』ti. Ceto-saddo 『『adhicetaso』』tiādīsu (pāci. 153; udā. 37) samādhipariyāyopi hotīti tato visesetuṃ 『『cetasāti cittenā』』ti vuttaṃ. Etanti etaṃ padaṃ. Disodhipariggaho sattodhipariggahamukheneva hotīti dassento āha 『『ekissā disāya paṭhamapariggahitaṃ sattaṃ upādāyā』』ti. Disāsu hi ṭhitasattā disāgahaṇena gahitā. Tenāha 『『ekadisāpariyāpannasattapharaṇavasena vutta』』nti. Pharaṇañca sārammaṇassa dhammassa attano ārammaṇassa phassanā paccakkhato dassanaṃ gahaṇaṃ ārammaṇakaraṇamevāti āha 『『pharitvāti phusitvā ārammaṇaṃ katvā』』ti. Brahmavihārādhiṭṭhitanti mettājhānupatthambhitaṃ. Tathāti niyamanaṃ. Taṃ aniyamāpekkhasambandhībhāvato upamākāraniyamanaṃ. Dutiyanti upameyyadassanaṃ, upameyyañca nāma upamaṃ, tena sambandhañca vinā natthīti tadubhayampi dassetuṃ 『『yathā puratthimādīsū』』tiādi vuttaṃ. Tattha tathā dutiyanti ettha pharitvā viharatīti ānetvā sambandhitabbaṃ. Evaṃ tatiyaṃ catutthanti etthāpi. Tadanantaranti ca pharaṇāpekkhaṃ anantaraggahaṇaṃ, na pharitabbadisāpekkhaṃ disānaṃ aniddiṭṭharūpattā. Pharaṇānukkamena hi tāsaṃ dutiyāditā, na sarūpato. Tenevāha 『『yaṃ kiñci ekaṃ disa』』nti. Itīti evaṃ yathāvuttaṃ catasso, evaṃ uddhaṃ disaṃ pharitvā viharatīti attho. Tenāha 『『eteneva nayenā』』ti. Idampi iti-saddasseva atthadassanaṃ. Pāḷiyaṃ (ma. ni. 3.309;

我來將這段巴利文直譯成簡體中文： 254. "伴隨慈"即從生起直到壞滅與慈一起轉起、混合、相應的意思。因為它如所說方式與慈相隨,以一生起等方式善好而來,所以說"具足慈"。"心"字在"增上心"等處也是定的同義詞,爲了區別那個而說"心即是心"。"這個"即這個詞。顯示方向的攝取是以有情攝取為前導,所以說"依一方位最初攝取的有情"。因為在方位中住立的有情以方位攝取而攝取。所以說"依屬於一方位的有情遍滿方式而說"。遍滿就是有所緣法對自己所緣的觸、現見、攝取、作為所緣而已,所以說"遍滿即觸及作為所緣"。"梵住立"即以慈禪支援。"如是"是限定。那個因期待不限定而有關連,所以是譬喻作為的限定。"第二"是能譬喻的顯示,所謂能譬喻即譬喻,沒有離開與它的關連,所以爲了顯示那兩者而說"如東方等"。其中"如是第二"這裡應帶來"遍滿而住"連線。如是在"第三第四"也是。"其次"是期待遍滿的相續取,不是期待所遍滿的方位,因為方位是未指出形相。因為依遍滿次第它們是第二等,不是依自性。所以說"任何一方"。"如是"即如是如所說四個,如是遍滿上方而住的意思。所以說"以此方法"。這也是顯示"如是"字的義。在經中。;

3.230; vibha. 642) adho tiriyanti ettha pi-saddo luttaniddiṭṭhoti dassetuṃ 『『adhodisampi tiriyaṃ disampī』』ti vuttaṃ. Eteneva 『『dutiya』』ntiādīsupi pi-saddassa luttaniddiṭṭhatā dīpitāti veditabbaṃ. Evamevāti idampi iti-saddasseva atthadassanaṃ. Ettha ca 『『adho』』ti iminā yathā nirayesu, nāgabhavanādīsu, yattha tattha vā attano heṭṭhimadisāya sattā gayhanti, evaṃ 『『uddha』』nti iminā devaloke, yattha tattha vā attano uparimadisāyaṃ sattā gahitāti veditabbaṃ.

Majjhattādīti ādi-saddena itthipurisaariyānariyadevamanussādike pabhede saṅgaṇhāti. Īsakampi bahi avikkhipamānoti appakampi kammaṭṭhānato bahi vikkhepaṃ anāpajjanto hitūpasaṃhārato aññathā thokampi avattamāno. Sabbattatāyāti vā sabbena attabhāvena yathā sabbabhāvena attani attano attabhāve hitesitā, evaṃ sabbadhi sabbasattesu mettāya pharitvā viharatīti attho. Mettāya vuccamānattā sattavisayo sabba-saddo, so ca dīghaṃ katvā vutto, tasmā sabbasattakāyasaṅkhātā pajā etassa atthīti sabbāvantoti padatthato dassento 『『sabbāvantanti sabbasattavanta』』nti āha. Ettha ca sabbadhīti disodhinā, desodhinā ca anodhisopharaṇaṃ vuttaṃ, sabbattatāya sabbāvantanti sattodhinā. Tathā hi vuttaṃ 『『anodhiso dassanattha』』nti . Ekamevatthaṃ pakārato pariyāyenti ñāpentīti pariyāyā, vevacanāni. Vipulādisaddā cettha tādisāti adhippāyo. Tenāha 『『vipulenāti evamādipariyāyadassanato』』ti. Pariyāyadassane ca pubbe gahitapadānipi puna gayhanti, yathā 『『saddhā saddahanā』』ti (dha. sa. 12) ettha vuttampi saddhāpadaṃ puna indriyādipariyāyadassane 『『saddhā saddhindriya』』nti (dha. sa. 12) vuttaṃ. Tathāsaddo vā itisaddo vā na vuttoti 『『mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī』』ti etassa anuvattako tathā-saddo ca iti-saddo ca tesaṃ pharaṇānantarādiṭṭhānaṃ aṭṭhānanti katvā te na vuttāti puna 『『mettāsahagatena cetasāti vutta』』nti attho. Vuttassevatthassa puna vacanaṃ nigamananti āha 『『nigamanavasena vā etaṃ vutta』』nti. Nanu ca samāpanavasena vuttassevatthassa puna vacanaṃ nigamananti? Nāyaṃ doso odhisoanodhisopharaṇānaṃ samāpane eva vuttattā. Vipulenāti mahantena, mahattañcassa asubhakammaṭṭhānādīsu viya ārammaṇassa ekadesameva aggahetvā anavasesaggahaṇavasenāti āha 『『pharaṇavasena vipulatā daṭṭhabbā』』ti.

我來將這段巴利文直譯成簡體中文： 在經中"下方、橫方"這裡爲了顯示"pi"字是省略而說"也下方也橫方"。應知以此也表示在"第二"等中"pi"字的省略。"如是"這也是顯示"如是"字的義。這裡應知以"下"這個取如地獄、龍宮等,或任何在自己下方的有情,如是以"上"這個取天界,或任何在自己上方的有情。 "中立等"以"等"字包括女人、男人、聖者、非聖者、天、人等差別。"稍許也不向外散亂"即不生起少許離開業處向外的散亂,從引導利益不作其他少許轉起。"一切我性"即以一切自體,如以一切自體對自己的自體有利益欲求,如是以慈遍滿一切處一切有情而住的意思。因為說慈所以"一切"字是有情境,它作長音說,所以從詞義顯示"一切具"即"具一切有情"。這裡以"一切處"說以方位、處所無限遍滿,"一切我性""一切具"說以有情。如是說"爲了顯示無限"。同一義以種類轉變即是轉變,是同義詞。意思是"廣大"等字是如此。所以說"廣大即是顯示如是等轉變"。在顯示轉變也再取前面所取的詞,如"信"等處即便已說信字,再在顯示根等轉變說"信是信根"。不說"如是"字或"如是"字,即"以伴隨慈心遍滿一方而住"的隨行的"如是"字和"如是"字,因為它們在遍滿相續等處是非處,所以不說它們,而再說"以伴隨慈心"的意思。或說這是以結語方式重說已說之義。難道不是以圓滿方式重說已說之義是結語嗎?這不是過失,因為僅在圓滿說限定無限遍滿。"廣大"即大,它的大是如不凈業處等不僅取所緣一部分而是取無餘,所以說"應見依遍滿方式的廣大性"。

Kilesavikkhambhanasamatthatādīhi mahattaṃ gataṃ, mahantehi vā uḷāracchandacittavīriyapaññehi gataṃ paṭipannanti mahaggataṃ. Tayidaṃ yasmā ekantato rūpāvacaraṃ, tasmā vuttaṃ 『『bhūmivasena mahaggata』』nti. Niruḷho hi rūpārūpāvacaresu mahaggatavohāro. Paguṇavasenāti pakārato guṇitaṃ bahulīkataṃ paguṇaṃ, tassa vasena, subhāvitabhāvenāti attho. Taṃ hi pamāṇaṃ gahetuṃ asakkuṇeyyatāya appamāṇaṃ nāma hoti. Appamāṇasattārammaṇavasenāti aparimāṇasattārammaṇakaraṇavasena. Sayampi verarahitattā, taṃsamaṅgino verābhāvahetuttā ca averaṃ. Tayidaṃ dvayaṃ yato labhati, taṃ dassetuṃ 『『byāpādapaccatthikappahānenā』』ti vuttaṃ. Cetaso byāpattivasena hananato byāpajjaṃ, cetasikaṃ asātaṃ, tadabhāvato abyāpajjaṃ. Tenāha 『『niddukkha』』nti. Taṃ panassa abyāpajjattaṃ pañcaviññāṇādīnaṃ viya na sabhāvato, atha kho paccatthikavivekatoti dassento 『『domanassappahānato』』ti āha. Ayanti idha yathānītaṃ appamaññāvibhaṅge (vibha. 642), tesu tesu ca suttapadesesu (ma. ni. 1.459; 2.309, 315) āgataṃ mettābrahmavihāravikubbanamāha.

255.『『Tathā』』ti iminā imissā 『『pañcahākārehi, sattahākārehi, dasahākārehī』』ti ākāravibhāgena paṭisambhidāyaṃ (paṭi. ma. 2.22) vuttāya ca vikubbanāya majjhe bhinnasuvaṇṇassa viya bhedābhāvamupasaṃharati odhisopharaṇaanodhisopharaṇadisāpharaṇavasena desanāya āgatattā. Kevalaṃ panettha paṭisambhidāmagge (paṭi. ma. 2.22) viya sattodhi na gahitoti ayameva viseso. Yampīti vikubbanaṃ sandhāyāha.

Idāni bhedābhāvadassanamukhena uddesato ānītaṃ paṭisambhidāmaggapāḷiṃ niddesato dassetvā tassā anuttānapadavaṇṇanaṃ kātuṃ 『『tattha cā』』tiādimāha.

1. Tattha sabbe sattāti sabba-saddo kāmaṃ padesasabbavisayo, na sabbasabbavisayo yathā 『『sabbaṃ jānātīti sabbaññutaññāṇa』』nti (paṭi. ma.

我來將這段巴利文直譯成簡體中文： 因鎮伏煩惱的能力等而達到大,或由廣大的欲、心、精進、慧而達到、修行稱為廣大。這個因為決定是色界,所以說"依地而廣大"。因為在色無色界中廣大的名言已確立。"熟練"即以種種方式練習、多作而熟練,依那個,意思是善好修習。它因為不能取量度而稱為無量。"依無量有情所緣"即依作為無限有情為所緣。因為自己離怨,也因為具有它而成為無怨因,所以無怨。這兩個從何而得,爲了顯示那個而說"依斷除嫌惡對敵"。因心壞而害稱為惱害,是心的不悅,因為沒有那個所以無惱害。所以說"無苦"。但它的無惱害不像五識等是自性,而是因對敵遠離,所以說"因斷除憂"。"這個"說這裡如所引導的無量分別,在那些經文處出現的慈梵住神變。 255. 以"如是"這個總結這在《無礙解道》中以"五種行相、七種行相、十種行相"的行相分別所說的神變,像打碎的黃金一樣無差別,因為依限定遍滿、無限遍滿、方位遍滿方式而說。只是這裡不像《無礙解道》取有情界,這是唯一差別。"也"是指神變而說。 現在爲了以顯示無差別為前導,顯示簡略引導的《無礙解道》經文的詳釋,爲了作其中不明顯詞的解釋而說"其中"等。 256. 其中"一切有情"的"一切"字雖然是限於部分的一切境,不是一切的一切境,如"知一切稱為一切知智";

1.119-120), 『『sattā』』ti pana padena paricchinnaṃ attano visayaṃ asesetvāva pariyādiyatīti āha 『『anavasesapariyādānameta』』nti.

Tatrāti tasmiṃ rūpe. Sattoti sajjanakiccena chandādipariyāyena lobhena āsatto laggo. Tatrāti vā karaṇe bhummaṃ, tena chandādināti attho.

Yadi sattatāya sattā, kathaṃ vītarāgesūti āha 『『ruḷhīsaddenā』』tiādi. Avītarāgesu ruḷhena, avītarāgesu vā pavattitvā indriyabaddhakhandhasantānatāya taṃsadisesu vītarāgesu ruḷhena saddena. Atha vā kiñci nimittaṃ gahetvā satipi aññasmiṃ tannimittayutte katthaci visaye sammutiyā cirakālatāya nimittavirahepi pavatti ruḷhī nāma yathā 『『gacchantīti gāvo』』ti, evaṃ sattasaddassāpi ruḷhībhāvo daṭṭhabbo. Bhūtapubbagatiyā vā vītarāgesu sattavohāro daṭṭhabbo. Satvayogatoti ettha satvaṃ nāma buddhi, vīriyaṃ, tejo vā, tena yogato sattā, yathā 『『nīlaguṇayogato nīlo paṭo』』ti.

Pāṇanti etenāti pāṇanaṃ, assāsapassāsā, tassa kammaṃ pāṇanatā, tāya, assāsapassāsasampayogenāti attho. Bhūtattāti kammakilesehi jātattā. Pūraṇato, galanato ca puggalāti neruttā. Sattā hi nibbattantā taṃtaṃsattanikāyaṃ pūrentā viya honti, sabbāvatthanipātitāya ca galanti cavantīti attho. Apariññātavatthukānaṃ 『『attā』』ti bhavati ettha abhidhānaṃ, cittañcāti attabhāvo, sarīraṃ, khandhapañcakameva vā. Tanti khandhapañcakaṃ . Upādāyāti gahetvā upādānaṃ nissayaṃ katvā. Paññattimattasambhavatoti paramatthato asantepi sattasaññite paññattimattena sambhavato.

Yathā ca sattāti vacananti yathā satta-saddo yathāvuttenaṭṭhena nippariyāyato padesavuttipi ruḷhīvasena anavasesapariyādāyako. Sesānipīti pāṇādivacanānipi. Tānipi hi rūpārūpabhavūpagacatutthajjhānādisamaṅgīnaṃ assāsapassāsābhāvato avinipātadhammānaṃ pugalanassa abhāvato padesavuttīni. Ruḷhīvasena āropetvā yathāvuttāya ruḷhiyā vasena katthaci visaye avijjamānampi pāṇapuggalabhāvaṃ āropetvā. Yadi sādhāraṇato sattavevacanānīti gahetvā anodhisopharaṇā mettā vuccati, atha kasmā pañcaheva ākārehi vuttāti anuyogaṃ sandhāyāha 『『kāmañcā』』tiādi. Keci panāhu 『『na kho panetāni 『『sattā』』tiādīni padāni vevacanatāmattaṃ upādāya gahitāni, yato jantuādīnampi gahaṇaṃ āpajjeyya, atthavisesaṃ pana nimittabhūtaṃ upādāya gahitānī』』ti, te sandhāyāha 『『ye panā』』tiādi. Tattha atthatoti sajjanaṭṭhena sattā, pāṇanaṭṭhena pāṇāti evamādiatthato. Tesaṃ taṃ matimattanti dassento āha 『『anodhisopharaṇā virujjhatī』』ti. Kasmā? Keci sattā, keci pāṇā, keci puggalāti āpajjanato. Tathā atthaṃ aggahetvāti sattādisaddā sappadesavisayāti evamatthaṃ aggahetvā pubbe vuttanayena nippadesavisayāti evamatthaṃ gahetvāti adhippāyo. Tenāha 『『imesū』』tiādi. Pañcasu ākāresūti 『『sabbe sattā』』tiādinā pāḷiyaṃ (paṭi. ma. 2.22) āgatesu pañcasu bhāvanākāresu. Aññataravasenāti yassa kassaci vasena.

我來將這段巴利文直譯成簡體中文： 但以"有情"這個詞雖限定自己境界而無餘遍盡,所以說"這是無餘遍盡"。 "其中"即在那個色。"執著"即以染著作用以欲等同義的貪而執著、黏著。"其中"或是工具的屬格,意思是以欲等。 如果因執著性而為有情,如何有離貪者呢?所以說"以慣用語"等。以在未離貪者中慣用,或在未離貪者中行后因根束縛蘊相續相似性,以在離貪者中慣用的語言。或者取某相即使在有其他相應相的某境中因約定長時,即使無相也有行稱為慣用,如"行走的為牛",如是應見"有情"字也是慣用。或應見依過去趣勢在離貪者中有情言說。"具有有"中有即是智慧、精進或威力,因具有它而為有情,如"因具有藍色而為藍布"。 "以此呼吸"即呼吸,入出息,它的作用是呼吸性,以那個,意思是具有入出息。"已生"即因業煩惱而生。文法家說補滿、流失為補特伽羅。因為有情生時如補滿那個那個有情眾,因一切狀態落下而流失即死的意思。未遍知事物者有"我"這樣的名言,及心即我體,身體,或五蘊。"那個"即五蘊。"取"即執取作為所依。"僅因假名有"即雖勝義無所稱有情而因僅是假名而有。 "如有情"之語即如有情字依所說義無轉義地雖區域性行也依慣用而無餘遍盡。"其餘"即命等語。因為色無色有第四禪等具者無入出息,無墮處法者無補特伽羅,所以它們是區域性行。依慣用轉義,依所說慣用方式在某境即使不存在也轉義命、補特伽羅性。如果取為共通的有情同義而說無限遍滿慈,那為什麼說以五種行相?爲了這個責難而說"雖然"等。有些人說"這些'有情'等詞不是僅取為同義,因此也應取生等,而是取作為義別的因相",爲了他們而說"有些人"等。其中"依義"即依染著義為有情,依呼吸義為命等義。顯示那是他們的意見而說"無限遍滿相違"。為什麼?因為成為有些是有情,有些是命,有些是補特伽羅。"不取如是義"即不取有情等字是有區域性境這樣的義,意思是取依前說方法是無區域性境這樣的義。所以說"在這些"等。"五種行相"即在經中出現的"一切有情"等五種修行相。"依任一"即依任何一個。

1. Idāni dvāvīsatiyā bhāvanākāresu appanā pariggahetvā dassetuṃ 『『ettha cā』』tiādi vuttaṃ. Byāpādarahitāti domanassabyāpādarahitā. Tasmāti yasmā na kevalaṃ yathāvuttaākāravibhāgamattato appanāvibhāgo, tasmā. Imesupi padesūti 『『sabbe sattā averā hontū』』tiādikoṭṭhāsesupi. Yaṃ yaṃ pākaṭaṃ hotīti yadipi pubbabhāge tattha tattha abhinivese anekakoṭṭhāsavaseneva manasikāraṃ pavatteti, bhāvanāya samijjhanakkhaṇe pana tattha yaṃ paguṇataratāya supākaṭaṃ hoti, tassa vasena appanā hoti, yathā taṃ dvattiṃsākāre. Tattha pana ārammaṇaṃ, idha bhāvanākāroti ayameva viseso. Catunnanti catunnaṃ catunnaṃ. Byāpanicchālopena hi niddiṭṭhaṃ. Esa nayo sesesupi.

Liṅgavasenavuttaṃ tesaṃ pacurato labbhamānattā. Tatiyā pana pakati yadipi paṭhamadukena na saṅgahitā, dutiyadukena pana tikena ca saṅgahitā eva.

Iti sabbānipīti anodhisopharaṇe vīsati, odhisopharaṇe aṭṭhavīsati, disāpharaṇe cattāri satāni, asīti cāti evaṃ sabbānipi. Sata-saddāpekkhāya napuṃsakaniddeso.

我來將這段巴利文直譯成簡體中文： 257. 現在爲了取二十二種修行相顯示安止而說"這裡"等。"離嫌惡"即離憂嫌惡。"因此"即因為不僅依所說行相分別,所以。"在這些分"即在"愿一切有情無怨"等部分。"任何明顯"即雖然預備階段在那裡那裡專注時以多部分方式轉起作意,但在修習成就時,其中任何因熟練而極明顯的,依它而有安止,如在三十二行相中。但那裡是所緣,這裡是修行相,這是唯一差別。"四個"即四個四個。因省略重複詞而說。這方法在其餘也是。 依性說它們因多得到。但第三是本性雖不攝在第一雙,但必定攝在第二雙和三法。 "如是一切"即無限遍滿二十,限定遍滿二十八,方位遍滿四百八十,如是一切。因期待"百"字而作中性語。

1. Evaṃ mettābhāvanaṃ vibhāvetvā idāni tattha ānisaṃse vibhāvetuṃ 『『itī』』tiādi āraddhaṃ. Tattha sesā janāti mettāya cetovimuttiyā alābhino. Samparivattamānāti dakkhiṇena passena asayitvā sabbaso parivattamānā. Kākacchamānāti ghurughurupassāsavasena vissaraṃ karontā. Sukhaṃ supatīti ettha duvidhāsupanā sayane piṭṭhippasāraṇalakkhaṇā, kiriyāmayacittehi avokiṇṇabhavaṅgappavattilakkhaṇā ca. Tatthāyaṃ ubhayathāpi sukhameva supati. Yasmā saṇikaṃ nipajjitvā aṅgapaccaṅgāni samodhāya pāsādikena ākārena sayati, niddokkamanepi jhānaṃ samāpanno viya hoti. Tenāha 『『evaṃ asupitvā』』tiādi.

Niddākāle sukhaṃ alabhitvā dukkhena suttattā eva paṭibujjhanakāle sarīrakhedena nitthunanaṃ, vijambhanaṃ, ito cito viparivattanañca hotīti āha 『『nitthunantā vijambhantā samparivattantā dukkhaṃ paṭibujjhantī』』ti. Ayaṃ pana sukhena suttattā sarīrakhedābhāvato nitthunanādirahitova paṭibujjhati. Tena vuttaṃ 『『evaṃ appaṭibujjhitvā』』tiādi. Sukhapaṭibodho ca sarīravikārābhāvenāti āha 『『sukhaṃ nibbikāra』』nti.

『『Bhaddakamevasupinaṃ passatī』』ti idaṃ anubhūtapubbavasena, devatūpasaṃhāravasena cassa bhaddakameva supinaṃ hoti, na pāpakanti katvā vuttaṃ. Tenāha 『『cetiyaṃ vandanto viyā』』tiādi. Dhātukkhobhahetukampi cassa bahulaṃ bhaddakameva siyā yebhuyyena cittajarūpānuguṇatāya utuāhārajarūpānaṃ.

Ure āmuttamuttāhāro viyāti gīvāya bandhitvā ure lambitamuttāhāro viyāti kehici vuttaṃ. Taṃ ekāvalivasena vuttaṃ siyā, anekaratanāvalisamūhabhūto pana muttāhāro aṃsappadesato paṭṭhāya yāva kaṭippadesassa heṭṭhābhāgā palambanto ure āmukkoyeva nāma hoti.

Tatthevāti pāṭaliputteyeva. Sakkā nisīdituṃ vā nipajjituṃ vā desassa khematāya, tassa tassa padesassa ramaṇīyatāya ca.

Dasāva anto dasanto, vatthassa osānanto.

Samappavattavāsanti tattha tattha vihāre samappavattavattavāsaṃ. Thero kira attanā paviṭṭhapaviṭṭhavihāre 『『ahamettha āgantuko』』ti acintetvā tattha tattha yathārahaṃ attanā kātabbavattāni paripūrento eva vihāsi. Apare pana bhaṇanti sabbasattesu samappavattamettāvihāravāsaṃ. Ayaṃ hi thero arahattādhigamato pubbepi mettāvihārī ahosi.

Vanantare ṭhitoti thero kira tathā samappavattavāsavasena caramāno ekadivasaṃ aññataraṃ ramaṇīyaṃ vanantaraṃ disvā tattha aññatarasmiṃ rukkhamūle samāpattiṃ samāpajjitvā yathāparicchedena tato uṭṭhito attano guṇāvajjanahetukena pītisomanassena udānento 『『yāvatā upasampanno』』ti gāthaṃ abhāsi. Tamatthaṃ dassetuṃ 『『vanantare ṭhito』』ti paṭhamagāthā ṭhapitā. Tattha gajjamānakoti sīhagajjitaṃ gajjanto. Guṇamesantoti attano guṇasamudayaṃ gavesanto paccavekkhanto.

Maṇilarukkhe nivāsitāya taṃ devataṃ 『『maṇiliyā』』ti voharanti, tasmā sā devatāpi 『『ahaṃ, bhante, maṇiliyā』』ti āha. Rukkhadevatānaṃ hi yebhuyyena nivāsarukkhavasena vohāro yathā phandanadevatāti. Tatthevāti cittalapabbateyeva.

『『Balavapiyacittatāyā』』ti iminā balavapiyacittatāmattenapi satthaṃ na kamati, pageva mettāya cetovimuttiyāti dasseti.

我來將這段巴利文直譯成簡體中文： 258. 如是顯示慈修習后,現在爲了顯示其中的功德而開始"如是"等。其中"其餘人"即未得慈心解脫者。"翻轉"即不以右脅躺臥而完全翻轉。"發出聲音"即以呼呼吸息聲發出聲音。"安眠"這裡有兩種眠:在床上伸展背為相,與非雜染業生心而有分轉起為相。其中此人兩種都安眠。因為緩緩躺下,調和肢體支節,以莊嚴相而臥,入睡時也如入禪那。所以說"不如是眠"等。 因睡眠時不得安樂而苦眠,所以醒時因身疲勞而嘆息、打呵欠、來回翻轉,所以說"嘆息、打呵欠、翻轉而苦醒"。但此人因安眠,無身疲勞,所以離嘆息等而醒。所以說"不如是醒"等。安醒因無身變異,所以說"安無變異"。 說"見吉祥夢"是依已經歷和諸天加持而見吉祥夢,不見惡夢而說。所以說"如禮拜塔廟"等。即使因界動亂也多是吉祥,因為多分氣生食生色隨順心生色。 "如胸飾珍珠鏈"有些人說如繫在頸上垂在胸的珍珠鏈。那應是說單串,但多重寶珠串聚成的珍珠鏈從肩部開始直到腰部下方垂下才稱為胸飾。 "就在那裡"即就在華氏城(巴連弗)。因地方安全,各處悅意,可以坐或臥。 "邊"即內邊,衣服的末端。 "等住"即在那那精舍中等住履行。據說長老進入任何精舍都不想"我在這裡是客"而在那裡完全履行應由自己作的義務。其他人說是對一切有情等住慈住。因為此長老即使在證阿羅漢前也是慈住者。 "住在林間"是說長老如是以等住方式遊行,一天見到某個悅意的林間,在那裡某個樹下入定,依所決定出定后,因自己功德而生喜悅而自說"從受具足戒以來"偈。爲了顯示那個意義而置"住在林間"首偈。其中"吼"即作獅子吼。"尋求德"即尋求觀察自己的功德聚集。 因住在摩尼栗樹而稱她為"摩尼栗天女",所以那天女也說"尊者,我是摩尼栗"

Khippameva cittaṃ samādhiyati kenaci paripanthena parihīnajjhānassa byāpādassa dūrasamussāritabhāvato khippameva samādhiyati. Āsavānaṃ khayāyāti keci. Sesaṃ suviññeyyameva. Ettha ca kiñcāpi ito aññakammaṭṭhānavasena adhigatajjhānānampi sukhasupanādayo ānisaṃsā labbhanti, yathāha –

『『Sukhaṃ supanti munayo, ajjhattaṃ susamāhitā;

Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā』』ti. –

Ca ādi, tathāpime ānisaṃsā brahmavihāralābhino anavasesā labbhanti byāpādādīnaṃ ujuvipaccanīkabhāvato brahmavihārānaṃ. Tenevāha 『『nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettā cetovimuttī』』tiādi (dī. ni. 3.326; a. ni. 6.13). Byāpādādivasena ca sattānaṃ dukkhasupanādayoti tappaṭipakkhabhūtesu brahmavihāresu siddhesu sukhasupanādayo hatthagatā eva hontīti.

Karuṇābhāvanāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 心迅速得定,因為被某些障礙而失定的嫌惡被遠遠驅除,所以迅速得定。有些人說"為漏盡"。其餘容易理解。這裡雖然依此外其他業處所證禪那也得安眠等功德,如說: "牟尼們內心善定,安眠; 瞿曇弟子們,總是安醒。"等。 如是這些功德梵住得者無餘得到,因為梵住是嫌惡等的正對治。所以說"朋友,這是出離嫌惡,即是慈心解脫"等。因嫌惡等而有情苦眠等,所以在其對治梵住成就時安眠等即必定得到。 悲修習釋義 provided by EasyChat

259.Karuṇanti karuṇābrahmavihāraṃ. Nikkaruṇatāyāti vihesāya, 『『idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā aññataraññatarena vā sattānaṃ viheṭhanajātiko hotī』』ti evaṃ vuttaviheṭhaneti attho. Ādīnavanti dosaṃ. Yathā tathā sattānaṃ viheṭhanāya pāpako vipāko idha ceva samparāye ca. Tathā hi yo satte jīvitā voropanena vā aṅgapaccaṅgacchedanena vā dhanajāniyā vā alābhāya vā avāsāya vā anatthāya vā ayasatthāya vā parisaṃsakkanena vā antamaso yathāvajjadassanenapi viheṭheti, tassa so pamādavihāro diṭṭheva dhamme alābhāyapi hoti, laddhassa parihānāyapi hoti, tannimittaṃ pāpako kittisaddo abbhuggacchati, avisārado parisaṃ upasaṅkamati maṅkubhūto, sammūḷho kālaṃ karoti, kāyassa bhedā duggati pāṭikaṅkhā, sugatiyampi manussabhūto dujjaccopi hoti nīcakuliko, dubbaṇṇopi hoti duddasiko, bahvābādhopi hoti rogabahulo, duggatopi hoti appannapāno, appāyukopi hoti parittajīvitoti evamādianekānatthānubandhitā vihesāya paccavekkhitabbā, tappaṭipakkhato karuṇāya ānisaṃsā paccavekkhitabbā. Tena vuttaṃ 『『nikkaruṇatāya ādīnavaṃ karuṇāya ca ānisaṃsaṃ paccavekkhitvā』』ti. 『『Piyo hī』』tiādinā paṭhamaṃ piyapuggalādīsu anārambhassa kāraṇamāha. Piyaṃ hi puggalaṃ karuṇāyitumārabhantassa na tāva piyabhāvo vigacchati, avigate ca tasmiṃ kuto karuṇāyanā. Tenāha 『『piyaṭṭhāneyeva tiṭṭhatī』』ti. Sesapuggalesupi eseva nayo. Liṅgavisabhāgakālakatānaṃ akhettabhāve kāraṇaṃ heṭṭhā vuttameva.

Yattha pana paṭhamaṃ ārabhitabbā, taṃ pāḷinayeneva dassetuṃ 『『kathañca bhikkhū』』tiādi āraddhaṃ. Tattha duggatanti daliddaṃ. So hi bhogapārijuññato sukhasādhanānaṃ abhāvena dukkhaṃ gato upagato duggatoti vuccati. Atha vā duggatanti dukkhena samaṅgibhāvaṃ gataṃ. Durupetanti kāyaduccaritādīhi upetaṃ. Gatikularūpādivasena vā tamabhāve ṭhito duggato. Kāyaduccaritādīhi upetattā tamaparāyaṇabhāve ṭhito durupetoti evamettha attho veditabbo. Paramakicchappattanti ativiya kicchamāpannaṃ mahābyasanaṃ nimuggaṃ. Appeva nāmāti sādhu vata.

Vadhetha nanti 『『ghātetha naṃ cora』』nti evaṃ pahitāya rañño āṇāya khādanīyampi…pe… denti 『『idāneva māriyamāno ettakampi sukhaṃ labhatū』』ti. Susajjitoti sukhānubhavane sannaddho.

我來將這段巴利文直譯成簡體中文： 259. "悲"即悲梵住。"無悲性"即害,如說"這裡有些人以手或土塊或棒或刀或以種種方式成為害有情性",意思是如是所說的害。"過患"即過失。如何如何害有情有惡報,此世及他世。如是,誰以奪生命或砍斷肢體支節或財物損失或不得或不住或無義或無名或侵入眾中或僅以見罪而害有情,他那放逸住在現法中導致不得,導致已得失去,因此惡名聲揚起,不安眾中趣近,變成羞恥,迷亂而死,身壞趣惡趣可期,即使生善趣為人也生惡種姓低賤種姓,醜貌難看,多病多疾,貧困少食,短命少壽,如是等多種過患相隨於害應觀察,從對治而應觀察悲的功德。所以說"觀察無悲性的過患和悲的功德"。以"所愛"等說首先在所愛等人不起修的原因。因為對所愛人開始修悲時愛性尚未離,未離它時何來悲。所以說"僅住在愛處"。在其餘人也是此理。異性和死者非田的原因前已說。 爲了依經文顯示何處首先應修而開始"比丘如何"等。其中"惡處"即貧窮。因為他因失財喪失樂具而趣向苦,所以說趣向苦為惡處。或"惡處"即到達具苦的狀態。"惡趣"即具有身惡行等。或依趣、家族、相貌等住于黑暗性為惡處,因具有身惡行等住于趣向黑暗為惡趣,如是此中應知義。"達最困苦"即遭遇極困苦沉溺大苦難。"但願"即希望。 "殺他"即如"殺此賊"如是國王所下命令,食物等也給"他現在被殺也得此許多樂"。"善備"即裝備受樂。

Eteneva upāyenāti yena yena vidhinā etarahi yathāvutte paramakicchāpanne āyatiṃ vā dukkhabhāgimhi puggale karuṇāyituṃ karuṇā uppāditā, eteneva nayena. Piyapuggaleti piyāyitabbapuggale. Etarahi vā dissamānaṃ āyatiṃ vā bhāviniṃ dukkhappattiṃ gahetvā karuṇā pavattetabbāti sambandho. Majjhattaverīsupi eseva nayo. Yo hi so karuṇāya vatthubhūto duvidho puggalo vutto, kāmaṃ tattha karuṇābhāvanā sukheneva ijjhati, iminā pana bhikkhunā tattha bhāvanaṃ paguṇataraṃ katvā sīmāsambhedaṃ kātuṃ tadanantaraṃ piyapuggale, tato majjhatte, tato veripuggale karuṇā bhāvetabbā. Bhāventena ca ekekasmiṃ koṭṭhāse muduṃ kammaniyaṃ cittaṃ katvā tadanantare tadanantare upasaṃharitabbaṃ. Yassa pana veripuggalo vā natthi, mahāpurisajātikattā vā anatthaṃ karontepi verisaññāva nuppajjati, tena majjhatte me cittaṃ kammaniyaṃ jātaṃ, idāni verimhi upasaṃharāmīti byāpārova na kātabbo. Yassa pana atthi, taṃ sandhāyāha 『『sace panā』』tiādi.

Tattha pubbe vuttanayenevāti mettākammaṭṭhānikassa (visuddhi. 1.240 ādayo) vuttanayena. Taṃ mettāya vuttanayeneva. Vūpasametabbanti 『『athānena purimapuggalesū』』tiādinā (visuddhi. 1.243), 『『kakacūpamaovādādīnaṃ anussarato』』tiādinā (visuddhi. 1.243) ca mettābhāvanāya vuttena nayena taṃ paṭighaṃ vūpasametabbaṃ. Evaṃ etarahi mahādukkhappatte sukhitepi akatakusalatāya āyatiṃ dukkhappattiyā vasena karuṇāyanavidhiṃ dassetvā idāni katakalyāṇepi taṃ dassetuṃ 『『yopi cetthā』』tiādi vuttaṃ. Tesanti byasanānaṃ. Vaṭṭadukkhaṃ anatikkantattāti sammāsambuddhenāpi akkhānena pariyosāpetuṃ asakkuṇeyyassa anāgatassa āpāyikassa sugatīsupi jātijarādibhedassāti aparimitassa saṃsāradukkhassa anatikkantabhāvato. Sabbathāpi karuṇāyitvāti dukkhappattiyā, sukhappattiyā akatakusalatāya vā katākusalatāya vāti sabbapakārenapi karuṇāya vatthubhāvassa sallakkhaṇena tasmiṃ tasmiṃ puggale karuṇaṃ katvā karuṇābhāvanaṃ vaḍḍhetvā. Vuttanayenevāti 『『athānena punappunaṃ mettāyantenā』』tiādinā (visuddhi. 1.243) mettābhāvanāyaṃ vuttena nayena. Taṃ nimittanti sīmāsambhedavasena pavattaṃ samathanimittaṃ. Mettāya vuttanayenevāti yathā mettābhāvanāyaṃ 『『appakasirenevā』』tiādinā (visuddhi. 1.253) tikacatukkajjhānavasena appanā 『『ekaṃ disaṃ pharitvā viharatī』』tiādinā (visuddhi. 1.253-254) tassā vaḍḍhanā ca vuttā, evamidha karuṇābhāvanāyaṃ tikacatukkajjhānavasena appanā veditabbā ca vaḍḍhetabbā ca, tathevassā vaḍḍhanāvidhipi veditabbāti adhippāyo. Vuttanayenevāti avadhāraṇena 『『paṭhamaṃ veripuggalo karuṇāyitabbo』』ti idaṃ yathā pāḷiviruddhaṃ, evaṃ yuttiviruddhampīti imamatthaṃ dīpeti. Paṭhamaṃ hi veriṃ samanussarato kodho uppajjeyya, na karuṇā. Attāpi sakkhibhāvena karuṇāyanavasena gahetabbo, so kimiti pacchā gayhatīti. 『『Appanā vaḍḍhetabbā』』ti iminā ca appanāppattacittasseva 『『karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī』』tiādinā (dī. ni. 3.308; ma. ni. 1.77, 509; 2.309, 315, 452, 471;

我來將這段巴利文直譯成簡體中文： "以此方法"即以現在對所說最困苦或未來將有苦分的人生起悲的任何方法,以此方法。"所愛人"即當愛之人。取現見或未來將來的苦而令悲轉起,這是關聯。在中立者敵人也是此理。所說悲的所緣二種人,雖然對他們悲修習容易成就,但此比丘在那裡修習更熟練而作破除界限后,其後對所愛人,然後對中立者,然後對敵人應修悲。修時在每一部分令心柔軟適業后,應帶到隨後隨後。若無敵人,或因是大人性質即使對作無益者也不生敵想,他不應作"我心對中立者已適業,現在帶向敵人"這樣的行作。若有敵人,對他而說"若"等。 其中"如前所說方法"即如對修習慈者所說方法。那如慈所說方法。"應止息"即以"然後對前面的人"等,"憶念鋸喻教誡等"等慈修習所說方法應止息那嗔恚。如是顯示對現在大苦者及安樂者因未作善而依未來將得苦的悲愍方式后,現在爲了顯示對已作善者也如是而說"這裡若某人"等。"它們"即諸苦難。"未度輪迴苦"即因未度即使正等覺佛也不能說盡的未來惡趣及善趣中生老等的分別即無量輪迴苦。"一切悲愍"即因苦得或樂得,或因未作善或因已作善,以一切方式觀察那個那個人為悲的所緣而對他們作悲增長悲修習。"如所說方法"即如"然後他再再慈愍"等慈修習所說方法。"那相"即依破除界限而轉起的止相。"如慈所說方法"即如在慈修習中以"不久即"等依三禪四禪而說安止,"遍滿一方而住"等說它的增長,如是這裡在悲修習中應知依三禪四禪安止及應增長,意思是如是也應知它的增長方式。以"如所說方法"的限定顯示"首先應悲愍敵人"這不僅違經,也違道理。因為首先憶念敵人會生嗔,不生悲。自己也應作證而依悲愍方式取,為何后取?"應增長安止"以此顯示已得安止心的"以悲俱心遍滿一方而住"等,;

3.230) vuttavikubbanā ijjhatīti ayamattho dassito.

Karuṇāpadamattameva cassā pāḷiyā visesoti taṃ anāmasitvā paṭisambhidāyaṃ vuttavikubbanā, mettāya vuttaānisaṃsā ca idha labbhantīti dassetuṃ 『『tato paraṃ…pe… veditabbā』』ti vuttaṃ. Tattha tato paranti 『『karuṇāsahagatena cetasā』』ti (dī. ni. 3.308; ma. ni. 1.77, 509; 2.309, 315, 452, 471; 3.230) vuttavikubbanato upari. Sesaṃ vuttanayameva.

Muditābhāvanāvaṇṇanā

260.Piyapuggalādīsūti piyamajjhattaverīsu na ārabhitabbā. Muditābhāvanāti vibhattiṃ pariṇāmetvā yojanā. Na hītiādi tattha kāraṇavacanaṃ. Piyabhāvamattenāti ettha matta-saddo visesanivatti attho, tena somanassapaṭisandhikatādisiddhā niccappahaṃsitamukhatā, pubbabhāsitā, sukhasambhāsatā, sakhilatā, sammodakatāti evamādike muditāya padaṭṭhānabhūte visese ulliṅgeti, īdisehi visesehi virahitoti vuttaṃ hoti. Eva-kārena pana piyapuggalassa sukhasamappitatādiṃ, muditāya ca hetubhūtaṃ pamodappavattiṃ nivatteti. Piyapuggalepi hi paramāya sampattiyā pamudite haṭṭhatuṭṭhe bhikkhuno muditokāsaṃ labheyya. Vakkhati hi 『『piyapuggalaṃ vā』』tiādi. Ādito majjhattapuggalaṃ anussarantassa udāsinatā saṇṭhāti, veriṃ samanussarantassa kodho uppajjati. Tenāha 『『pageva majjhattaverino』』ti.

Pamodappavattiyā soṇḍasadiso sahāyo soṇḍasahāyo. Muditamuditovāti pasādasommatāya ativiya mudito eva. Pasāde hi idaṃ āmeḍitaṃ. Evaṃ aṭṭhakathānayena ādito muditābhāvanāya vatthuṃ dassetvā idāni pāḷinayena dassetuṃ 『『piyapuggalaṃ vā』』tiādi vuttaṃ. Tattha sukhitanti sañjātasukhaṃ, sukhappattanti attho. Sajjitanti sukhānubhavane sannaddhaṃ paṭiyattasukhasādhanaṃ. Aho sādhūti tassa sattassa sampattiyaṃ sampajaññapubbapamodanākāradassanaṃ. Puna aho suṭṭhūti tassa pamodanassa bahulīkāradassanaṃ. Piyaṃ manāpanti ettha manāpa-ggahaṇena pāḷiyampi atippiyasahāyako adhippetoti eke.

Atīteti tasmiṃyeva attabhāve atīte. Anāgateti etthāpi eseva nayo. Na hi bhavantaragate brahmavihārabhāvanā ruhati. Yadi evaṃ, atītānāgate kathanti? Nāyaṃ doso. 『『So evāyaṃ datto tisso』』ti addhāpaccuppannatāya vijjamānabhāvena gahetabbato. Kathaṃ panassa anāgate sampatti ārammaṇaṃ hotīti? Ādesādito, paccuppannāya vā payogasampattiyā anumānato laddhāya gahetabbato.

Piyapuggaleti soṇḍasahāyasaññite atippiyapuggale, piyapuggale ca. Duvidhopi cesa idha piyabhāvasāmaññato 『『piyapuggalo』』ti vutto. Anukkamenāti atippiyapuggalo piyapuggalo majjhatto verīti catūsu koṭṭhāsesu ekekasmiṃ kammaṭṭhānaṃ paguṇaṃ, muduṃ, kammaniyañca katvā sesesu upasaṃharaṇānukkamena. Kiñcāpi catūsu janesu samacittatāva sīmāsambhedo sīmā sambhijjati etāyāti katvā. Bhāvanāya pana tathā bahuso pavattamānāya purimasiddhaṃ hetuṃ, itaraṃ phalañca katvā vuttaṃ 『『samacittatāya sīmāsambhedaṃ katvā』』ti. Yathāvuttasīmābhāvo vā sīmāsambhedoti vuttaṃ 『『samacittatāya sīmāsambhedaṃ katvā』』ti. Sesamettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva.

Upekkhābhāvanāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 這意思是已得安止心的"大悲俱心遍滿一方而住"等所說的變化成就。 悲字只是它的經文差別,所以不觸及它而《無礙解道》所說的變化和慈所說的功德在這裡得到,爲了顯示這個而說"此後應知"等。其中"此後"即"以悲俱心"所說變化之上。其餘如所說方法。 喜修習釋義 260. "在所愛等"即不應在所愛中立敵人開始。"喜修習"改變語尾而結合。"因為不"等是其中的原因語。"僅愛性"這裡"僅"字義是排除特殊,由此表示以喜悅相續等成就的常喜顏面、先說話、樂談話、溫和、歡喜等喜的足處特質,意思是離如是特質。而以"eva"(即)字遮止所愛人具足樂等和喜的因緣歡喜轉起。因為即使所愛人以最勝圓滿而歡喜愉悅,比丘也得喜機會。因為將說"或所愛人"等。最初憶念中立人時住于舍性,憶念敵人時生嗔。所以說"何況中立敵人"。 "酒友"即以歡喜轉起如飲酒同伴。"極喜"即因凈信柔和而極喜。因為在凈信中有此重複。如是依註釋書方法顯示最初喜修習的所緣后,現在爲了依經文顯示而說"或所愛人"等。其中"樂"即已生樂,意思是得樂。"備"即裝備受樂準備樂具。"啊善哉"顯示對那有情的圓滿以智為前的歡喜相。又"啊善哉"顯示那歡喜的多作。"可愛可意"這裡取"可意"表示經中也指極可愛同伴,一些人說。 "過去"即在那個自體中過去。"未來"這裡也是此理。因為對其他有中的不能修習梵住。若如是,過去未來如何?這不是過失。因為以"這就是彼達多提舍"作為現在時所存在而取。但他的未來圓滿如何作所緣?因為從占相等、或從現在的功努圓滿推度而取。 "所愛人"即稱為酒友的極可愛人和所愛人。這兩種這裡因愛性共通而說"所愛人"。"依次"即在極可愛人、所愛人、中立者、敵人四部分中每一個令業處熟練、柔軟、適業后,在其餘帶入的次第。雖然在四人中平等心即是破除界限,因為以它破除界限。但修習如是多轉起時,作前面為因後面為果而說"以平等心作破除界限"。或說所說界限性為破除界限,所以說"以平等心作破除界限"。這裡其餘應說的如前所說方法。 舍修習釋義

261.Upekkhābhāvananti upekkhābrahmavihārabhāvanaṃ. Yasmā purimabrahmavihārattayanissando catutthabrahmavihāro, tasmā vuttaṃ 『『mettādīsu paṭiladdhatikacatukkajjhānenā』』ti. Paguṇatatiyajjhānāti subhāvitaṃ vasībhāvaṃ pāpitaṃ paguṇaṃ, tathārūpā tatiyabrahmavihārajjhānato. Appaguṇaṃ hi uparijhānassa padaṭṭhānaṃ na hoti. Catukkanayavasena cettha tatiyaggahaṇaṃ. Sukhitā hontūtiādivasenāti ādi-saddena 『『niddukkhā hontū』』ti evamādīnaṃ saṅgaho daṭṭhabbo. Sattakelāyanaṃ sattesu mamāyanaṃ mamattakaraṇaṃ, tathā manasikārena yogo sattakelāyanamanasikārayuttattaṃ, tasmā. Mettādīnaṃ rāgagehassitadomanassasomanassānaṃ āsannavuttitāya yathārahaṃ paṭighānunayasamīpacāritā veditabbā. Atha vā 『『sukhitā hontu, dukkhato muccantu modantū』』ti hitesitabhāvappattiyā tissannampi anunayassa āsannacāritā. Sati ca tabbipariyāye lohitappakope pubbo viya laddhokāsamevettha paṭighanti avisesena tāsaṃ paṭighānunayasamīpacāritā daṭṭhabbā.

『『Somanassayogena oḷārikattā』』ti idaṃ tatiyajjhānassa vasena vuttaṃ, tato vuṭṭhitassa idamādīnavadassananti. Mettādivasena pana oḷārikabhāve vuccamāne vitakkavicārapītiyogeneva oḷārikatā vattabbā siyā, tāhipi tāsaṃ samāyogasambhavato, upekkhāya ca tadabhāvato. Na vā vattabbā tatiyajjhānikānaṃyeva mettādīnaṃ idhādhippetattā, taṃtaṃjhānasamatikkameneva ca taṃtaṃjhānikā mettādayopi samatikkantā eva nāma honti, jhānasāmaññena viya mettādisāmaññena vohāramattaṃ. Purimāsūti mettākaruṇāmuditāsu. Santabhāvatoti yathāvuttasattakelāyanādianupasantabhāvābhāvato upekkhāya santabhāvato. 『『Santabhāvato』』ti ca idaṃ nidassanamattaṃ daṭṭhabbaṃ. Sukhumatā paṇītatā vidūrakilesatā vipulaphalatāti evamādayopi upekkhāya ānisaṃsā daṭṭhabbā. Pakatimajjhattoti kiñci kāraṇaṃ anapekkhitvā pakatiyā sabhāveneva imassa bhikkhuno udāsinapakkhe ṭhito. Ajjhupekkhitvāti attanā katakammavaseneva ayamāyasmā āgato gacchati ca, tvampi attanā katakammavaseneva āgato gacchasi ca, na tassa tava payogena kiñci sukhaṃ vā upanetuṃ, dukkhaṃ vā apanetuṃ labbhā, kevalaṃ panetaṃ cittassa anujukammaṃ, yadidaṃ mettāyanādinā sattesu kelāyanaṃ. Buddhādīhi ariyehi gatamaggo cesa apaṇṇakapaṭipadābhūto, yadidaṃ sabbasattesu majjhattatāti evaṃ paṭipakkhajigucchāmukhena majjhattatāya samupajātagāravabahumānādaro taṃ puggalaṃ punappunaṃ ajjhupekkhati, tattha ca savisesaṃ upekkhaṃ paccupaṭṭhapeti, tassa tathā paṭipajjato pakatiyāpi udāsinattā sātisayaṃ tattha majjhattatā saṇṭhāti . Bhāvanābalena nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnā eva honti, so taṃ upekkhaṃ piyapuggalādīsu upasaṃharati. Tenāha 『『upekkhā uppādetabbā. Tato piyapuggalādīsū』』ti. Ekaṃ puggalanti ettha aññattho eka-saddo 『『ittheke abhivadantī』』tiādīsu (ma. ni.

我來將這段巴利文直譯成簡體中文： 261. "舍修習"即舍梵住修習。因為第四梵住是前三梵住的流出,所以說"以得慈等三禪四禪"。"熟練第三禪"即善修習得自在成就熟練,如是形態的第三梵住禪。因為不熟練不成為上禪的足處。這裡依四分法取第三。"以愿樂"等,以"等"字應看含攝"愿無苦"等。"對有情愛戀"即對有情執為我所、作我所,如是作意相應為對有情愛戀作意相應,因此。應知慈等由於與貪性相應的憂喜近住而隨宜近行嗔隨順。或由"愿樂、愿離苦、愿喜"等成就希求利益性,三者都近行隨順。若有相反,如血的激動得機會這裡嗔,應看它們無差別地近行嗔隨順。 "以喜相應故粗"這依第三禪說,是從中出定者這過患見。但若說依慈等粗性,應只說以尋伺喜相應為粗,因為它們也與它們相應,而舍無它們。或不應說因這裡只意指第三禪的慈等,且由超越那那禪即名為超越那那禪的慈等,如禪的共稱僅是慈等的共稱之言說。"在前"即在慈悲喜。"因寂靜性"即因如所說對有情愛戀等不寂靜性的無,因舍的寂靜性。"因寂靜性"這應看為僅舉例。應看舍的功德也有微細性、勝妙性、遠離煩惱性、廣大果性等。"本來平等"即不觀待任何原因而本性自然住於此比丘的舍一邊。"觀察"即此尊者依自作業而來去,你也依自作業而來去,不能以他的你的功用帶來任何樂或除去苦,而這只是心的不正作,即是以慈愍等對有情愛戀。這是佛等聖者所行道,成為無過失行道,即是對一切有情平等,如是以對治厭惡門生起敬重尊重等而一再觀察那個人,並特別現起舍,他如是行時因本來舍性而特別在那裡安立平等性。以修習力已鎮伏諸蓋,煩惱已止息,他把那舍帶向所愛人等。所以說"應生起舍。然後在所愛人等"。"一個人"這裡"一"字義是別義,如"如是一些人說"等

3.27) viya. Ekavacaneneva cettha saṅkhyāviseso siddho, tasmā aññaṃ ekaṃ puggalanti ayamettha attho. Tena attānaṃ nivatteti. 『『Neva manāpa』』nti iminā piyapuggalaṃ, atippiyasahāyakañca nivatteti, attānampi vā attani amanāpatāya abhāvato. 『『Na amanāpa』』nti iminā appiyaṃ, veripuggalañca, pārisesato majjhattapuggalassa gahaṇaṃ āpannaṃ. Iti 『『ekaṃ puggalaṃ neva manāpaṃ nāmanāpa』』nti iminā attano, piyādīnañca paṭikkhepamukhena udāsinapuggalaṃ dasseti.

Vuttanayenāti 『『yvāssa pakatimajjhatto』』tiādinā anantaraṃ vuttena nayena. Attasinehassa balavabhāvato veritopi attani majjhattatāya durūpasaṃhārattā 『『imesu ca attani cā』』ti attā pacchā vutto. Pathavīkasiṇe vuttanayenevāti 『『ayaṃ samāpatti āsannapītipaccatthikā』』tiādinā (visuddhi. 1.87) pathavīkasiṇe vuttanayena. Yaṃ hi heṭṭhā 『『paguṇatatiyajjhānā vuṭṭhāyā』』tiādi (visuddhi. 1.87) vuttaṃ, taṃ heṭṭhā tīsu brahmavihāresu, catutthabrahmavihāre ca ādīnavānisaṃsadassanavasena vuttaṃ. Idaṃ pana tatiyajjhāne ādīnavaṃ, catutthajjhāne ca ānisaṃsaṃ disvā catutthādhigamāya yogaṃ karontassa catutthajjhānassa uppajjanākāradassanaṃ. Tasmā tattha vuttaṃ 『『pathavīsaddaṃ apanetvā tadeva nimittaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjatī』』tiādinā yojetabbaṃ.

Pathavīkasiṇādīsūti ādi-saddena sesakasiṇāni, assāsapassāsanimittañca saṅgaṇhāti. Kāmaṃ kasiṇānāpānesu uppannassāpi tatiyajjhānassa upekkhābrahmavihārena rūpāvacarajjhānāditāya attheva sabhāgatā, taṃ pana akāraṇaṃ ārammaṇassa visadisatāyāti āha 『『ārammaṇavisabhāgatāyā』』ti. Nanu ca aññathāva kasiṇādibhāvanā, aññathā brahmavihārabhāvanāti bhāvanāvasenāpi yathāvuttajjhānānaṃ attheva visadisatāti? Saccametaṃ, bhāvanāvasena pana visadisatā anuppattiyā na ekantikaṃ kāraṇaṃ. Tathā hi aññathāva mettādibhāvanā , aññathā upekkhābhāvanā. Tathāpi sattesu yathāpavattitaṃ hitesitādiākāraṃ byatirekamukhena āmasantī, tato vinivattamānarūpena ajjhupekkhanākārena brahmavihārupekkhā pavattati. Tathā hi vakkhati 『『kammassakā sattā, te kassa ruciyā sukhitā vā bhavissantī』』tiādi (visuddhi. 1.263). Ārammaṇasabhāgatāpi cettha atthīti mettādivasena paṭiladdhatatiyajjhānassa ijjhati upekkhābrahmavihāro. Tena vuttaṃ 『『mettādīsū』』tiādi. Tattha mettādīsūti mettādīsu nipphādetabbesu, mettādivasenāti attho. Sesaṃ heṭṭhā vuttanayameva.

Pakiṇṇakakathāvaṇṇanā

262.Brahmuttamenāti ettha sammutibrahmāno upapattibrahmāno visuddhibrahmānoti tividhā brahmāno.

『『Sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya;

Paṭivedemi te brahme, na ne vāretumussahe. (jā. 1.14.1);

Paribbaja mahābrahme, pacantaññepi pāṇino』』ti. (pāci. 647) –

Ca evamādīsu hi brahmasaddena sammutibrahmāno vuttā.

『『Apārutā tesaṃ amatassa dvārā,

Ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ,

Dhammaṃ paṇītaṃ manujesu brahme』』.

『『Atha kho brahmā sahampatī』』ti (dī. ni. 2.71; ma. ni. 1.283; 2.340; saṃ. ni. 1.172; mahāva. 9) ca evamādīsu brahmasaddena upapattibrahmāno vuttā. 『『Brahmacakkaṃ pavattetī』』tiādi (ma. ni. 1.148; saṃ. ni. 2.21; a. ni. 4.8; 5.11; paṭi. ma.

我來將這段巴利文直譯成簡體中文： 如"如是一些人說"等。以單數即成就數的特殊,所以意思是別的一個人。由此遮止自己。以"非可意"遮止所愛人和極可愛同伴,或因自己對自己無不可意性而遮止自己。以"非不可意"遮止不可愛人和敵人,餘下得取中立人。如是以"一個人既非可意亦非不可意"通過遮止自己和所愛等而顯示舍人。 "如所說方法"即如"誰對他本來平等"等剛才所說方法。因自愛強力故較敵人更難帶向自己平等性,所以"在這些和自己"自己后說。"如地遍所說方法"即如"此定是近喜的對治"等地遍所說方法。因為前面說"從熟練第三禪出"等,那在前三梵住和第四梵住依見過患功德而說。但這是見第三禪過患和第四禪功德而為證得第四而修習者第四禪生起相的顯示。所以應如那裡說"除去地聲而以那相為所緣生意門轉向"等配合。 "在地遍等"以"等"字攝余遍和入出息相。雖然在遍和入出息生起的第三禪與舍梵住因同爲色界禪等而有共性,但那非因,因所緣不同,所以說"因所緣不同"。難道遍等修習是一樣,梵住修習是另一樣,如是所說禪也因修習而有不同?這是真實,但依修習的不同對生起非決定因。如是慈等修習是一樣,舍修習是另一樣。如是以差異門觸及對有情如已轉起的希求利益等相,從那離開的相以觀察相而梵住舍轉起。如是他將說"有情是業所有,他們依誰意欲而成樂"等。這裡也有所緣共性,所以依慈等所得第三禪成就舍梵住。所以說"在慈等"等。其中"慈等"即在應成就慈等,意思是依慈等。其餘如前所說方法。 雜說釋義 262. "以最勝梵"這裡梵有三種:世俗梵、所生梵、清凈梵。 "富有稻田,鸚鵡食用,俱尸; 我告知你,梵者,我不能阻止它們。 行走吧大梵,別的生類在煮。"等 這等中以梵字說世俗梵。 "開啟彼等不死之門, 有耳者當生信; 見害想我不多說, 勝法於人中,梵者。" "時娑婆主梵"等, 這等中以梵字說所生梵。"轉梵輪"等,

2.44) vacanato 『『brahma』』nti ariyadhammo vuccati, tato nibbattattā avisesena sabbepi ariyā visuddhibrahmāno nāma paramatthabrahmatāya. Visesato pana 『『brahmāti, bhikkhave, tathāgatassetaṃ adhivacana』』nti vacanato sammāsambuddho uttamabrahmā nāma sadevake loke brahmabhūtehi guṇehi ukkaṃsapāramippattito. Iti brahmānaṃ uttamo, brahmā ca so uttamo cāti vā brahmuttamo, bhagavā. Tena kathite 『『so mettāsahagatena cetasā』』tiādinā (dī. ni. 1.556; 3.308; ma. ni. 1.77, 459, 509; 2.309, 315, 451, 471) tattha tattha veneyyānaṃ desite. Itīti evaṃ yathāvuttena bhāvanākkamena ceva atthavaṇṇanākkamena ca viditvā jānitvā. Pakiṇṇakakathāpi viññeyyāti pubbe viya asādhāraṇaṃ taṃtaṃbrahmavihārapaṭiniyatameva atthaṃ aggahetvā sādhāraṇabhāvato tattha tattha pakiṇṇakaṃ visaṭaṃ atthaṃ gahetvā pavattitā pakiṇṇakakathāpi vijānitabbā.

Mejjatīti dhammato aññassa kattunivattanatthaṃ dhammameva kattāraṃ katvā niddisati. Siniyhatīti ettha sattesu byāpajjanavasena lūkhabhāvassa paṭipakkhabhūtaṃ ñāṇapubbaṅgamaṃ hitākārapavattivasena sinehanaṃ daṭṭhabbaṃ, na taṇhāyanavasena. Taṃ hi mohapubbaṅgamaṃ lubbhanasabhāvaṃ, idaṃ pana adussanasabhāvaṃ alobhasampayuttaṃ. Nanu ca taṇhāsinehopi byāpādavirodhī tena sahānavaṭṭhānato. Yadipi tena saha ekasmiṃ citte nappavattati, virodhī pana na hoti appahāyakato. Mejjatīti mitto, hitajjhāsayo khandhappabandho, tappariyāpannatāya mitte bhavā, mitte vā ārammaṇabhūte piye puggale bhavā, mittassa esā pavatti mejjanavasena vāti veditabbā.

Karotīti karuṇā, kiṃ karoti, kesaṃ, kiṃ nimittanti āha 『『paradukkhe sati sādhūnaṃ hadayakampana』』nti. Kampananti ca paresaṃ dukkhaṃ disvā tassa apanetukāmassa asahanākārena cittassa aññathattaṃ. Tayidaṃ sappurisānaṃyeva hotīti āha 『『sādhūna』』nti. Sappurisā hi saparahitasādhanena 『『sādhū』』ti vuccanti. Vināsetīti adassanaṃ gameti, apanetīti attho. Tenettha hiṃsanaṃ apanayananti dasseti. Paradukkhāpanayanākārappavattilakkhaṇā hi karuṇā. Pharaṇavasenāti phusanavasena, ārammaṇakaraṇavasenāti attho. Ārammaṇakaraṇañcettha dukkhitesu dukkhāpanayanākārenevāti daṭṭhabbaṃ.

Modanti tāyāti modanakiriyāya muditāya karaṇabhāvaniddeso, svāyaṃ upacārasiddho, muditāvinimutto natthi tattha koci kattāti tameva kattubhāvena niddisati 『『sayaṃ vā modatī』』ti, ayampi upacāraniddesova. Dhammānaṃ avasavattanatoti vasavattibhāvanivāraṇatthaṃ 『『modanamattameva vā tanti muditā』』ti āha.

Piyādīsu pakkhapātupacchedanamukhena udāsinabhāvasaṅkhātā upapattito ikkhā upekkhā. Tenāha 『『averā hontū』』tiādi. Tattha upekkhatīti kattuniddese kāraṇaṃ heṭṭhā vuttameva.

我來將這段巴利文直譯成簡體中文： 由"梵"等語說聖法,由此生故一切聖者無差別地因第一義梵性名為清凈梵。但特別由"比丘們,'梵'是如來的同義語"之語,正等覺者因在天人世間以成為梵的功德達到最上究竟而名為最勝梵。如是梵中最勝,或是梵且是最勝為梵最勝,世尊。由他所說"他以慈俱心"等在處處為所化說。"如是"即依如所說修習次第及義釋次第而知曉。"雜說也應知"即不如前取不共的限定於那那梵住的義,而由共性取在處處雜散的義而轉起的雜說也應了知。 "友愛"爲了遮止法以外的作者而說法為作者。"潤澤"這裡應看以智為前依利益相轉起而對有情潤澤為對治依嗔恚的粗性,非依愛著。因為那以癡為前具貪著性,而這具不嗔性與無貪相應。難道愛潤澤不與嗔恚相違因不與之共住?雖然不與它在一心中轉起,但不相違因不斷。"友愛"即友,希求利益的蘊相續,因屬於它而在友中有,或在友所緣可愛人中有,或應知是友的這轉起依友愛方式。 "作"即悲,作什麼,對誰,因何?說"對他苦時善人心動"。"動"即見他人苦而欲除之不能忍的心變異。這隻在善人有,所以說"善人"。因為善人以成就自他利而說為"善"。"滅"即令不見,意思是除去。由此顯示這裡害為除去。因為悲以對他苦除去相轉起為相。"遍滿"即觸,意思是作所緣。這裡作所緣應看只是對苦者以除苦相。 "以它喜"即以喜作的喜的作具性說明,這是假說成就,因為無離喜而有作者,所以說它為作者"自喜",這也是假說。爲了遮止諸法不自在而說"僅是喜它即是喜"。 依生起見平等即舍,以斷除對所愛等偏袒門而說平等性。所以說"愿無怨"等。其中"看"的作者說明原因前已說。

263.Hito nāma atthacaro, tasmā hitākārappavattilakkhaṇāti sattānaṃ hitacaraṇākārena pavattilakkhaṇā, hitākārassa vā pavattanalakkhaṇā. Hitūpasaṃhārarasāti sattesu hitassa upanayanakiccā, upanayanasampattikā vā. 『『Anatthaṃ me acarī』』tiādinā (dha. sa. 1237; vibha. 909) pavattanakassa āghātassa vinayanākārena paccupatiṭṭhati, ñāṇassa gocarabhāvaṃ gacchati, yattha vā sayaṃ uppajjati, tattha āghātavinayanaṃ paccupaṭṭhapetīti āghātavinayapaccupaṭṭhānā. Amanāpānampi sattānaṃ paṭikkūle appaṭikkūlasaññitārūpena, pageva manāpānaṃ yaṃ manāpabhāvadassanaṃ, tathāpavatto yonisomanasikāro, taṃ padaṭṭhānaṃ etissāti manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamoti byāpādassa vikkhambhanavasena vūpasamo. Sampattīti sampajjanaṃ sammadeva nibbatti. Sinehasambhavoti taṇhāsinehassa uppatti. Vipattīti vināso. Mettāmukhena hi rāgo vañceti.

Karuṇādīnaṃ lakkhaṇādīsu iminā nayena attho veditabbo. Visesamattameva vaṇṇayissāma. Sattānaṃ pavattadukkhassa apanayanākāro. Apanayanaṃ pana hotu vā mā vā, yo dukkhāpanayanākāro, tathāpavattilakkhaṇā dukkhāpanayanākārappavattilakkhaṇā. Apanetukāmatāya paresaṃ dukkhassa asahanaṃ anadhivāsanaṃ paradukkhāsahanaṃ. Na vihiṃsā avihiṃsā, sattānaṃ aviheṭhanaṃ. Taṃ paccupaṭṭhapeti, vihiṃsāya vā paṭipakkhabhāvena paccupatiṭṭhatīti avihiṃsāpaccupaṭṭhānā. Vihiṃsūpasamoti ettha vihiṃsanti etāya satte, vihiṃsanaṃ vā nesaṃ tanti vihiṃsā , sattānaṃ viheṭhanākārena pavatto karuṇāya paṭipakkhabhūto paṭighacittuppādo. Karuṇāmukhena soko vañcetīti āha 『『sokasambhavo vipattī』』ti.

Pamodanalakkhaṇāti parasampattiyā pamodanalakkhaṇā. Anissāyanarasāti issāyanassa usūyanassa paṭipakkhabhāvakiccā. Sattānaṃ sampattiyā, pantasenāsanesu, adhikusaladhammesu ca asahanaṃ aramaṇaṃ aratiicceva saṅgahaṃ gacchati, tassā vihananākārena paccupatiṭṭhati, tassa vā vighātaṃ vūpasamaṃ paccupaṭṭhapetīti arativighātapaccupaṭṭhānā.

Pahāso gehasitapītivasena pahaṭṭhabhāvo uppilāvitattaṃ. Sattesu samabhāvadassanarasāti piyādibhedesu sabbasattesu udāsinavuttiyā samabhāvasseva dassanakiccā, upapattito ikkhaṇato samabhāveneva tesaṃ gahaṇakiccāti attho. Sattesu paṭikkūlāpaṭikkūlākārānaṃ aggahaṇato tattha paṭighānunayānaṃ vūpasamanākārena vuttiyā tesaṃ vūpasamaṃ vikkhambhanaṃ paccupaṭṭhapetīti paṭighānunayavūpasamapaccupaṭṭhānā. Evaṃ pavattakammassakatādassanapadaṭṭhānāti ettha 『『eva』』nti iminā byatirekamukhena hitūpasaṃhāradukkhāpanayanasampattipamodanākārena paccāmasanto mettādīnaṃ tissannaṃ pavattiākārapaṭisedhanamukhena pavattaṃ kammassakatāñāṇaṃ upekkhābrahmavihārassa āsannakāraṇaṃ, na yaṃ kiñcīti dasseti.

264.Vipassanāsukhañceva bhavasampatti cāti ettha diṭṭhadhammasukhavihāro cāti vattabbaṃ. Tampi hi nesaṃ sādhāraṇapayojanaṃ. Tathā 『『sukhaṃ supatī』』tiādayo (a. ni. 8.1; 11.15) ekādasānisaṃsā. Te pana heṭṭhā vuttā evāti idha na gahitā.

Nissarati apagacchati etenāti nissaraṇaṃ, pahāyakaṃ. Kāmañcetehi pañcapi nīvaraṇāni, tadekaṭṭhā ca pāpadhammā vikkhambhanavasena pahīyanti, ujuvipaccanīkadassanavasena pana byāpādādayo pāḷiyaṃ (dī. ni. 3.326; a. ni.

我來將這段巴利文直譯成簡體中文： 263. "利"即行義,所以"以利益相轉起為相"即以對有情行利益相而轉起為相,或以利益相的轉起為相。"以帶來利益為味"即對有情帶來利益的作用,或具有帶來利益的成就。以"對我作無利"等而轉起的嗔恨,以消除它的相而現前,成為智的所緣,或在自己生起處而現前消除嗔恨,所以"以消除嗔恨為現起"。不可意的有情也以不厭惡相,何況可意的有情,那見可意性,如是轉起如理作意,它是此的足處,所以"以見可意性為足處"。"止息嗔恚"即以鎮伏方式止息嗔恚。"成就"即善生起。"愛生"即愛潤的生起。"失敗"即滅壞。因為貪以慈門欺詐。 在悲等的相等中應以此理知義。我們只說差別。對有情轉起苦的除去相。雖然除去或有或無,凡是除苦相,如是以轉起相為除苦相轉起為相。欲除而不忍耐他人苦為不忍他苦。非害為不害,不惱害有情。現前它,或以對治害而現前,所以"以不害為現起"。"止息害"這裡以它害有情,或害是它們的害,即害,以惱害有情相而轉起的悲對治的嗔心生起。因為愁以悲門欺詐,所以說"愁生為失敗"。 "以喜悅為相"即以他人圓滿為喜悅為相。"以不嫉為味"即以對治嫉妒的作用。對有情圓滿、邊遠住處、勝善法不忍耐不樂合為不樂,以破除它的相而現前,或現前它的破除止息,所以"以破除不樂為現起"。 "歡喜"即依家居喜而歡喜性浮躁性。"以見有情平等性為味"即在所愛等差別的一切有情中以舍轉起而只見平等性的作用,意思是由生起見而以平等性取它們的作用。因為不取有情中厭惡不厭惡相而依止息嗔恚隨順相轉起而現前它們的止息鎮伏,所以"以止息嗔恚隨順為現起"。"如是轉起以見業所有性為足處"這裡以"如是"以差異門觸及以帶來利益、除去苦、歡喜圓滿相,以遮止慈等三者轉起相的門而轉起的業所有性智為舍梵住的近因,非任何。 264. "毗婆舍那樂和有圓滿"這裡應說現法樂住。因為那也是它們的共同目的。如是"樂眠"等十一功德。但它們前已說所以這裡不取。 由此出離遠離為出離,即斷。雖然以它們五種也以鎮伏方式斷諸蓋和與它一起的惡法,但依見直接對治在經中。

6.13) vuttā. Evañca katvā rāganissaraṇatāvacanaṃ upekkhābrahmavihārassa suṭṭhu samatthitaṃ daṭṭhabbaṃ.

265.Etthāti etesu brahmavihāresu. Mettā sattesu yathārahaṃ dānapiyavacanādisīlasutādiguṇagahaṇavasena pavattati. Tena vuttaṃ 『『sattānaṃ manāpabhāvadassanapadaṭṭhānā』』ti. Rāgopi tattha yathā tathā guṇaggahaṇamukheneva pavattati manāpasaññāpalobhatoti āha 『『guṇadassanasabhāgatāyā』』ti. Tasmā mittamukhasapatto viya tulyākārena dūsanato rāgo mettāya āsannapaccatthiko, so lahuṃ otāraṃ labhati satisammosamattenāpi mettaṃ apanīya tassā vatthusmiṃ uppajjanārahattā . Tatoti rāgato, rāgassa vā otāralābhato. Sabhāgavisabhāgatāyāti sabhāgassa, sabhāgena vā visabhāgatāya. Sattesu hi manāpākāragāhino mettāsabhāgassa tabbiparītasabhāvo byāpādo tena visabhāgo. Tasmā so otāraṃ labhamāno cireneva labheyyāti purisassa dūre ṭhitasapatto viya mettāya dūrapaccatthiko. Tatoti byāpādato. Nibbhayenāti anussaṅkanaparisaṅkanena, laddhapatiṭṭhāya mettāya byāpādena duppadhaṃsiyattāti adhippāyo. Tenāha 『『mettāyissatī』』tiādi.

Iṭṭhānanti piyānaṃ. Kantānanti kamanīyānaṃ. Manāpānanti manavaḍḍhanakānaṃ. Tato eva mano ramentīti manoramānaṃ. Lokāmisapaṭisaṃyuttānanti taṇhāsannissitānaṃ. Appaṭilābhato samanupassatoti appaṭilābhena ahamime na labhāmīti paritassato. Atītanti atikkantaṃ. Niruddhanti nirodhappattaṃ. Vipariṇatanti sabhāvavigamena vigataṃ. Samanussaratoti anutthunanavasena cintayato. Gehasitanti kāmaguṇanissitaṃ. 『『Ādinā』』ti iminā 『『sotaviññeyyānaṃ saddāna』』nti evamādiṃ saṅgaṇhāti. Vipattidassanasabhāgatāyāti yesu sattesu bhogādivipattidassanamukhena karuṇā pavattati, tesu tannimittameva ayoniso ābhoge sati yathāvuttadomanassamukhena soko uppajjeyya, so karuṇāya āsannapaccatthiko. Soko hi idha domanassasīsena vutto. Sabhāgavisabhāgatāyāti ettha sattesu dukkhāpanayanakāmatākārassa karuṇāsabhāgassa tesu dukkhūpanayanākāro vihesāsabhāvo visabhāgoti tāya sabhāgavisabhāgatāya sā otāraṃ labhamānā cireneva labheyyāti purisassa dūre ṭhitasapatto viya karuṇāya dūrapaccatthikā vuttā.

Sampattidassanasabhāgatāyāti yesu sattesu bhogādisampattidassanamukhena muditā pavattati, tesu tannimittameva ayoniso ābhoge sati 『『cakkhuviññeyyānaṃ rūpāna』』ntiādinā (ma. ni.

我來將這段巴利文直譯成簡體中文： 見舍梵住為貪的出離說很好成立。 265. "這裡"即在這些梵住中。慈對有情依宜以佈施愛語等和戒聞等功德取相而轉起。所以說"以見有情可意性為足處"。貪也在那裡以任何方式只以取功德門而轉起因可意想誘惑,所以說"因功德見共性"。所以如同友之面貌敵人以相同相損害,貪是慈的近敵,它容易得機會因僅念失而除去慈在它的所緣應生起。"從那"即從貪,或從貪得機會。"因共性不共性"即共性的,或以共性的不共性。因為在有情中取可意相的慈的共性與它相反性的嗔恚以它不共。所以它得機會也久遠才得,如人的遠處敵人,是慈的遠敵。"從那"即從嗔恚。"無畏"即不疑慮,意思是得住立的慈難被嗔恚破壞。所以說"將修慈"等。 "可愛"即親愛。"可欲"即可意。"適意"即增長意。因此即是悅意為"悅意"。"與世俗相關"即依愛著。"見不得而觀"即因不得而我不得這些而憂慮。"過去"即超過。"滅"即達到滅。"變異"即由性質離去而離。"憶念"即以追憶方式思惟。"家居"即依欲樂。以"等"攝"耳識聲"等。"因失敗見共性"即對那些有情以見財等失敗門而悲轉起,在那些因即那緣不如理作意而生如所說憂門的愁,它是悲的近敵。因為愁這裡以憂為首說。"因共性不共性"這裡在有情中欲除苦相的悲共性與對他們加苦相的害性不共,因那共性不共性它得機會也久遠才得,如人的遠處敵人說為悲的遠敵。 "因圓滿見共性"即對那些有情以見財等圓滿門而喜轉起,在那些因即那緣不如理作意而"眼識色"等。

3.306) vuttasomanassamukhena pahāso uppajjeyya, so ca muditāya āsannapaccatthiko. Pahāso hi idha somanassasīsena vutto. Sabhāgavisabhāgatāyāti bhogādisampattīhi muditesu sattesu pamodanākārassa muditāsabhāgassa tattha anabhiramanākārā arati visabhāgāti tāya sabhāgavisabhāgatāya sā otāraṃ labhamānā cireneva labheyyāti purisassa dūre ṭhitasapatto viya muditāya dūrapaccatthikā vuttā. Pamudito cātiādi muditāya siddhāya ayampi arati na hotīti laddhabbaguṇadassanavasena vuttaṃ, na idhādhippetaaratiniggahadassanavasena. Kāyacittavivekapaṭipakkhāya vā aratiyā vikkhambhitāya muditāya paṭipakkhā arati suvikkhambhaneyyā hotīti dassanatthaṃ ekadesena arati dassitāti daṭṭhabbaṃ. Adhikusaladhammesūti samathavipassanādhammesu.

Bālakaradhammayogato bālassa. Attahitaparahitabyāmūḷhatāya mūḷhassa. Puthūnaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjanassa. Kilesodhīnaṃ maggodhīhi ajitattā anodhijinassa, odhijinā vā sekkhā odhisova kilesānaṃ jitattā. Tena imassa odhijitabhāvaṃ paṭikkhipati. Sattamabhavādito uddhaṃ pavattanavipākassa ajitattā avipākajinassa, vipākajinā vā arahanto appaṭisandhikattā. Tenassa asekkhattaṃ paṭikkhipati. Anekādīnave sabbesampi pāpadhammānaṃ mūlabhūte sammohe ādīnavānaṃ adassanasīlatāya anādīnavadassāvino. Āgamādhigamābhāvā assutavato. Ediso ekaṃsena andhaputhujjano nāma hotīti tassa andhaputhujjanabhāvadassanatthaṃ punapi 『『puthujjanassā』』ti vuttaṃ. Evarūpāti vuttākārena sammohapubbikā. Rūpaṃ sā nātivattatīti rūpānaṃ samatikkamanāya kāraṇaṃ na hoti, rūpārammaṇe kilese nātivattatīti adhippāyo. Somanassadomanassarahitaṃ aññāṇameva aññāṇupekkhā. Dosaguṇāvicāraṇavasena sabhāgattāti yathā brahmavihārupekkhā mettādayo viya sattesu hitūpasaṃhārādivasena guṇadose avicārentī kevalaṃ ajjhupekkhanavaseneva pavattati, evaṃ aññāṇupekkhā sattesu vijjamānampi guṇadosaṃ acintentī kevalaṃ ajjhupekkhanavaseneva pavattatīti dosaguṇāvicāraṇavasena sabhāgā. Tasmā sā lahuṃ otāraṃ labhatīti brahmavihārupekkhāya āsannapaccatthikā vuttā. Sabhāgavisabhāgatāyāti iṭṭhāniṭṭhesu majjhattākārassa upekkhāsabhāgassa tattha anurodhavirodhapavattiākārā rāgapaṭighā visabhāgāti tāya sabhāgavisabhāgatāya te otāraṃ labhamānā cireneva labheyyunti purisassa dūre ṭhitasapatto viya upekkhābrahmavihārassa dūrapaccatthikā vuttā.

266.Kattukāmatā chando ādi 『『chandamūlakā kusalā dhammā』』ti (a. ni. 8.83) vacanato, atha vā sattesu hitesitādukkhāpanayanakāmatādinā anavajjābhipatthanāvasena pavattanato 『『kattukāmatā chando ādī』』ti vuttaṃ. Upekkhābrahmavihāropi hi sattesu anirākatahitacchandoyeva 『『tattha abyāvaṭatā apaṇṇakapaṭipadā』』ti ajjhupekkhanākārena pavattati mātā viya sakiccapasute putte. Nīvaraṇādīti ādi-saddena tadekaṭṭhakilesānaṃ saṅgaho daṭṭhabbo. Katthaci sattaggahaṇampi saṅkhāraggahaṇameva hoti puggalādhiṭṭhānāya desanāya yathā 『『sabbe sattā āhāraṭṭhitikā』』ti (a. ni. 10.27; khu. pā. 4.1), na evamidhāti āha 『『paññattidhammavasena eko vā satto aneke vā sattā ārammaṇa』』nti. Paññattidhammavasenāti paññattisaṅkhātadhammavasena. Kāmañcettha 『『sukhitā hontū』』tiādinā (paṭi. ma.

我來將這段巴利文直譯成簡體中文： 所說喜門的歡喜生起,它是喜的近敵。因為歡喜這裡以喜為首說。"因共性不共性"即以財等圓滿而喜的有情中喜悅相的喜共性與那裡不歡樂相的不樂不共,因那共性不共性它得機會也久遠才得,如人的遠處敵人說為喜的遠敵。"極喜"等依喜成就此不樂不生而說依得功德見,非依此意圖遮止不樂見。或應看到依身心遠離對治的不樂被鎮伏,喜的對治不樂容易鎮伏,爲了顯示這個以一分顯示不樂。"勝善法"即止觀法。 因愚癡法相應為"愚者"。因自利他利迷惑為"癡者"。因生等多煩惱等因為"凡夫"。因煩惱界未被道界勝為"非界勝者",或界勝者是有學因只勝一分煩惱。由此遮止他的界勝性。因第七有等上未勝異熟為"非異熟勝者",或異熟勝者是阿羅漢因無結生。由此遮止他的無學性。因在一切惡法根本的癡中多過患而不見過患性為"不見過患者"。因無教證為"無聞者"。如是必定名為盲凡夫,爲了顯示他的盲凡夫性而又說"凡夫"。"如是"即以說相以癡為前。"不超越色"即不成為超越色的因,意思是不超越色所緣煩惱。只是無智離喜憂為無智舍。"因不觀察過失功德而共性"即如梵住舍不如慈等依帶來利益等對有情而觀察功過,只依觀察而轉起,如是無智舍不思維有情中存在的功過只依觀察而轉起,因不觀察過失功德而共性。所以它速得機會,說為梵住舍的近敵。"因共性不共性"即在可意不可意中平等相的舍共性與那裡隨順違逆轉起相的貪嗔不共,因那共性不共性它們得機會也久遠才得,如人的遠處敵人說為舍梵住的遠敵。 266. "欲作為欲"為最初,因"善法以欲為根"之語,或因在有情中以希求利益除苦欲等而依無過欲求轉起而說"欲作為欲為最初"。因為舍梵住也對有情不捨利益欲而以"那裡不操心為無過行道"以觀察相轉起,如母對專注己事的兒子。"諸蓋等"以"等"字應看攝與它一起的煩惱。在某處取有情也只是取行,如依人說"一切有情以食住立",這裡不如是,所以說"依概念法一個或多個有情為所緣"。"依概念法"即依名為概念法。雖然這裡"愿樂"等;

2.23) bhāvanāyaṃ sukhādiggahaṇampi labbhati. Taṃ pana 『『sabbe saṅkhārā aniccā』』ti (dha. pa. 255; theragā. 676; netti. 5) vipassanāya aniccalakkhaṇagahaṇaṃ viya appadhānabhūtaṃ, sattapaññatti eva padhānabhāvena gayhatīti daṭṭhabbaṃ. Upacāre vā patte ārammaṇavaḍḍhanaṃ tatthāpi sīmāsambhedasiddhitoti adhippāyo.

Ekamāvāsaṃ paricchinditvāti ettha 『『satte mettāya pharissāmī』』ti evaṃ ñāṇena paricchedaṃ katvā ekā racchā paricchinditabbāti yojanā. Racchāgahaṇena racchāvāsino sattā gahitā yathā ekaṃ disanti. Evaṃ sabbattha.

267.Kasiṇānaṃ nissandoti kasiṇajjhānānaṃ nissandaphalasadisā āruppā arūpajjhānāni, kasiṇajjhānānaṃ pāripūriyāva sijjhanato. Tehi vinā asijjhanatoti keci. Samādhinissandoti rūpajjhānasamādhīnaṃ, heṭṭhimānaṃ tiṇṇaṃ arūpajjhānasamādhīnañca nissando paṭipāṭiyā te adhigantvāva paṭilabhitabbato . Vipassanānissando vipassanānubhāvena laddhabbato, vipassanāvaseneva ca samāpajjitabbato. Samathavipassanānissando nirodhasamāpatti. Yathāha 『『dvīhi balehi samannāgatattā』』tiādi (visuddhi. 2.868). 『『Purimabrahmavihārattayanissando』』ti iminā mettādivasena tīṇi jhānāni adhigantvā ṭhitasseva upekkhābrahmavihāro, na itarassāti dasseti. Tamevatthaṃ upamāya pākaṭataraṃ katvā dassetuṃ 『『yathā hī』』tiādi vuttaṃ. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva.

268.Siyāti vuccamānākārena siyā kassaci parivitakko. Etthāti etesu mettādīsu brahmavihāratā veditabbā, itarakammaṭṭhānāni attahitapaṭipattimattāni. Imāni pana 『『sabbe sattā sukhitā hontū』』tiādinā (paṭi. ma. 2.22) parahitapaṭipattibhūtāni. Tasmā sattesu sammā paṭipattibhāvena seṭṭhā ete vihārā. Brahmānoti upapattibrahmāno. Te hi idha jhānabhāvanāya vinīvaraṇacittā hutvā brahmaloke uppannā tattha yāvatāyukaṃ vinīvaraṇacittāva honti. Tasmā 『『niddosacittā viharantī』』ti vadanti. Brahmānoti vā sakalabuddhaguṇahetubhūtānaṃ dānapāramitādīnaṃ buddhakaradhammānaṃ paripūraṇavasena brūhitaguṇā mahāsattā bodhisattā. Te hi sabbasattānaṃ hitesanena, ahitāpanayanena, sampattipamodanena, sabbattha vivajjitāgatigamanamajjhattabhāvādhiṭṭhānena ca niddosacittā viharanti. Evanti yathā te upapattibrahmāno, mahābodhisattabrahmāno vā, evaṃ etehi brahmavihārehi sampayuttā samaṅgībhūtā.

我來將這段巴利文直譯成簡體中文： 修習中也得取樂等。但那如毗婆舍那"一切行無常"取無常相一樣是非主要,應看只主要取有情概念。或得近行時增長所緣也在那裡成就破界限,這是意思。 "限定一住處"這裡"我將以慈遍滿諸有情"如是以智作限定應限定一條街,解說。以取街攝取街住者如說一方。如是一切處。 267. "遍的流出"即無色界定是遍禪的流出果相似,因遍禪圓滿而成就。有些人說因無它們不成就。"定的流出"即色界定和下三無色界定的流出,因依次證得它們而得。"觀的流出"因觀的威力而得,也因觀而應入。"止觀的流出"是滅盡定。如說"因具二力"等。以"前三梵住的流出"顯示舍梵住只是已依慈等證得三禪而住者的,非餘者。爲了以譬喻更明顯顯示那義而說"如"等。這裡應說的,前已說。 268. "會"即依所說相有某人尋思。"這裡"即在這些慈等中應知梵住性,其他業處只是自利行。但這些以"愿一切有情樂"等為他利行。所以由對有情正行性這些住處最勝。"梵"即所生梵。因為他們這裡以禪修習成為離蓋心而生梵界,在那裡盡壽都是離蓋心。所以說"以無過心而住"。或"梵"即以圓滿施等波羅蜜等成佛法而增長功德的大士菩薩。因為他們以希求一切有情利益、除不利、喜圓滿、在一切處舍離不平等行而住于平等性而以無過心而住。"如是"即如那些所生梵或大菩薩梵,如是與這些梵住相應具足。

269.Catassovātiādipañhassāti catassotiādikassa tividhassa pañhassa. Visuddhimaggādivasāti ettha byāpādasaṃkilesādito visujjhanupāyo visuddhimaggo. Ādi-saddena hitūpasaṃhārādimanasikāravisesā saṅgahitā. Āsaṃ mettādīnaṃ. Appamāṇeti pamāṇarahite. Yenāti yena kāraṇena. Tanti tasmā. Da-kāro padasandhikaro.

Byāpādabahulassa visuddhimaggoti ānetvā sambandhitabbaṃ, ujuvipaccanīkabhāvatoti adhippāyo. Esa nayo sesesupi. Pakkhapātavasena anābhujanamanābhogo majjhattākāroti adhippāyo. Yvāyaṃ catubbidho sattesu manasikāro vutto, tameva upamāya dassetuṃ 『『yasmā ca yathā mātā』』tiādi vuttaṃ. Tattha vuttassāpi hitūpasaṃhārādiatthassa upameyyabhāvaṃ upanetvā dassetuṃ atthupanayanattho 『『yasmā cā』』ti ca-saddo. Pariyāyeti vāre, tasmiṃ tasmiṃ kiccavasena parivattanakkameti attho. Abyāvaṭāti anussukkā. Tathāti yathā mātā daharādīsu puttesu, tathā sabbasattesu mettādivasena mettāyanādivasikena bhavitabbanti yojanā. Tasmāti yasmā sabbepi saṃkilesadhammā yathārahaṃ dosamoharāgapakkhiyā, tehi ca visujjhanupāyo appamaññā, hitūpasaṃhārādivasena catubbidho ca sattesu manasikāro, tasmā visuddhimaggādivasā catassova appamaññā. Catassopi etā bhāvetukāmena na ekekanti adhippāyo. Sati hi sabbasaṅgahe kamena bhavitabbaṃ. Hitesitā mettāyananti āha 『『evaṃ patthitahitāna』』nti. Sambhāvetvā vāti 『『imāya paṭipattiyā ayaṃ nirayādīsu nibbatteyyā』』ti parikappetvā vā. Dukkhāpanayanākaārappavattivasena paṭipajjitabbanti sambandho. Tato paranti tato hitākārappavattiādito paraṃ. Kattabbābhāvatoti catutthassa pakārassa kattabbassa abhāvato. Ayaṃ kamoti ayaṃ imāsaṃ appamaññānaṃ yebhuyyena pavattanakkamoti katvā vuttaṃ, na 『『imināva kamena etāsaṃ pavatti, na aññathā』』ti. Mettādīnaṃ hi tissannaṃ bhāvanānaṃ kamaniyamo natthi, yaṃ vā taṃ vā paṭhamaṃ bhāvetuṃ labbhā, desanākkamavasena vā evaṃ vuttaṃ.

Ekasattassāpīti ekassāpi sattassa. Appaṭibhāganimittattā paricchedaggahaṇaṃ natthi, na ca sammutisaccavasena pavattaṃ sattaggahaṇaṃ paricchinnarūpādiggahaṇaṃ hotīti appanāppattiyā aparāmāsasattaggahaṇamuddhabhūtānaṃ mettādīnaṃ ekasattārammaṇānampi appamāṇagocaratā vuttā. Evaṃ pamāṇaṃ aggahetvāti yathā uddhumātakādīsu atirekuddhumātakādibhāvappatte padese nimittaṃ gayhati, evaṃ pamāṇaṃ aggahetvā. Sakalapharaṇavasenāti niravasesapharaṇavasena.

270.Nissaraṇattāti ettha yaṃ yassa nissaraṇaṃ, taṃ tassa ujupaṭipakkhabhūtameva hoti. Yathā kāmānaṃ nekkhammaṃ, rūpānaṃ āruppā, saṅkhārānaṃ nibbānaṃ , evaṃ domanassasahitānaṃ byāpādavihiṃsāratīnaṃ nissaraṇabhūtā mettākaruṇāmuditā na somanassarahitā honti. Nissaraṇaggahaṇeneva ca pubbabhāgiyānaṃ tāsaṃ upekkhāsampayogopi anuññātoti daṭṭhabbaṃ anissaraṇabhāvato. Tathā hi aṭṭhavīsatiyā cittuppādesu karuṇāmuditānaṃ pavattiṃ ācariyā icchanti. Na hi brahmavihārupekkhā upekkhāvedanaṃ vinā vattati pārisuddhiupekkhā viya. Na hi kadāci pārisuddhiupekkhā vedanupekkhaṃ vinā vattatīti.

271.Sātasahagatanti sukhasahagataṃ. Tasmāti yasmā 『『tato tvaṃ bhikkhū』』tiādikāya (a. ni.

我來將這段巴利文直譯成簡體中文： 269. "四等"等問即"四"等三種問。"依清凈道等"這裡從嗔恚垢等清凈的方法是清凈道。以"等"字攝取帶來利益等特殊作意。"這些"慈等。"無量"即無限量。"以何"即以何因。"彼"即因此。"da"字為詞連線。 "嗔恚多者的清凈道"應引來連線,意思是因直接對治性。這方法在余處也是。意思是依偏袒而不折曲無作意為平等相。爲了顯示所說對有情四種作意即以譬喻,而說"如母"等。其中爲了顯示所說帶來利益等義也為所譬,以"以及"連詞為引來義的引入。"次第"即輪次,意思是依那那作用的轉換次序。"不操心"即不熱心。"如是"即如母對幼等子,如是應依慈等方式成為慈愛等自在於一切有情,解說。"所以"即因為一切垢法依宜屬嗔癡貪分,而從它們清凈的方法是無量,對有情作意四種依帶來利益等,所以依清凈道等只四無量。意思是要修習這四者不能各各。因為有一切攝取應次第修習。希求利益為慈愛,所以說"如是希求利益者"。"或思惟"即"以此行道他應生地獄等"或思惟。應依除苦相轉起方式行道,連線。"從那之後"即從那帶來利益相轉起等之後。"因無應作"即因第四種無應作。"此次第"即說此是這些無量大多轉起次序,非"只依此次序它們轉起,非其他"。因為慈等三修習無次第定限,任何可先修習,或依說法次第如是說。 "即使一有情"即即使一個有情。因無對等相無取限定,而依世俗諦轉起取有情非取限定色等,所以說超出取有情的無執著的慈等即使一有情所緣也是無量境。"如是不取量"即如在膨脹等在過分膨脹等處取相,如是不取量。"依遍滿全部"即依無餘遍滿。 270. "因出離"這裡凡是某者的出離,它必是那者的直接對治。如出離是欲的,無色是色的,涅槃是行的,如是慈悲喜為憂俱的嗔害不樂的出離不離喜。應看以出離說也許可前分它們與舍相應因非出離性。如是阿阇黎欲在二十八心生中悲喜轉起。因為梵住舍不離舍受而轉起如清凈舍。因為清凈舍從不離受舍而轉起。 271. "伴樂"即俱樂。"所以"即因"從此你比丘"等;

8.63) desanāya catunnampi appamaññānaṃ savitakkādibhāvo viya upekkhāsahagatabhāvopi viññāyati, tasmā. Catassopi appamaññā catukkapañcakajjhānikāti codakassa adhippāyo. Evañhi satīti yadi mūlasamādhimhi vuttamatthaṃ anantaraṃ vuttatāya brahmavihāresu pakkhipati, evaṃ sante kāyānupassanādayopi catukkapañcakajjhānikā siyuṃ, na pana honti vipassanāvasena desitattāti adhippāyo, hontu kāyānupassanādayo ānāpānabhāvanāvasena catukkapañcakajjhānikāti vadeyyāti āsaṅkanto āha 『『vedanādīsū』』tiādi. Byañjanacchāyāmattaṃ gahetvāti 『『mettā me cetovimutti bhāvitā bhavissatī』』tiādīhi byañjanehi pakāsito eva cittasamādhi 『『ajjhattaṃ me cittaṃ ṭhitaṃ bhavissatī』』tiādīhipi byañjanehi pakāsitoti byañjanato labbhamānasamādhicchāyāmattaṃ gahetvā ubhayattha labbhamānaṃ adhippāyaṃ aggahetvāti attho. Suttatthaṃ hi aññathā vadanto ayathāvāditāya satthāraṃ apavadanto nāma hoti. Tenāha 『『mā bhagavantaṃ abbhācikkhī』』ti.

1. 『『Tayimaṃ dosaṃ pariharitukāmena na sabbaṃ suttaṃ nītatthameva, tasmā garukulato adhippāyo maggitabbo』』ti dassento 『『gambhīraṃ hī』』tiādiṃ vatvā tattha ādito paṭṭhāya adhippāyaṃ dassetuṃ 『『ayañhī』』tiādimāha. Āyācitā dhammadesanā etenāti āyācitadhammadesano, taṃ āyācitadhammadesanaṃ. Evamevāti garahane nipāto, mudā evāti attho. Ajjhattanti gocarajjhatte, kammaṭṭhānārammaṇeti attho . Yasmā cittekaggatā nāma sasantatipariyāpannā hoti, tasmā atthavaṇṇanāyaṃ 『『niyakajjhattavasenā』』ti vuttaṃ. Cittaṃ ṭhitaṃ bhavissatīti bahiddhā avikkhippamānaṃ ekaggabhāve ṭhitaṃ bhavissati. Tato eva susaṇṭhitaṃ, suṭṭhu samāhitanti attho. Uppannāti avikkhambhitā. Pāpakāti lāmakā. Akusalā dhammāti kāmacchandādayo akosallasambhūtaṭṭhena akusalā dhammā. Cittaṃ pariyādāya pavattituṃ okāsādānena kusalacittaṃ khepetvā na ca ṭhassantīti yojanā. Iminā yathāvuttassa samādhānassa kāraṇamāha.

Cittekaggatāmattoti bhāvanamanuyuttena paṭiladdhamattaṃ nātisubhāvitaṃ samādhānaṃ. Taṃ pana upari vuccamānānaṃ samādhivisesānaṃ mūlakāraṇabhāvato 『『mūlasamādhī』』ti vutto. Svāyaṃ cittekaggatāmatto 『『ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmī』』tiādīsu viya khaṇikasamādhi adhippeto. Yatheva hi aññatthāpi 『『āraddhaṃ kho pana me, bhikkhave, vīriyaṃ ahosi asallīnaṃ…pe… samāhitaṃ cittaṃ ekagga』』nti (a. ni. 8.11; pārā. 11) vatvā 『『vivicceva kāmehī』』tiādivacanato (a. ni.

我來將這段巴利文直譯成簡體中文： 說法四無量有尋等性也知有舍俱性,所以。難者意思是四無量都是四禪五禪。"如是若"即若將根本定中所說義因緊接所說而置入梵住中,如是則身隨觀等也應是四禪五禪,但不是因依觀說,這是意思。預料會說"讓身隨觀等依安那般那修習是四禪五禪"而說"在受等"等。"只取文句影"即以"我的慈心解脫將修習"等文句所顯的心定也以"我內心將住立"等文句所顯,意思是隻取從文句得的定影而不取兩處得的意趣。因為異說經義者名為誹謗世尊說非如實。所以說"勿誹謗世尊"。 272. 顯示"欲避此過不是一切經都是了義,所以應從師承尋求意趣"而說"因甚深"等,從最初開始顯示其中意趣而說"因這"等。"以此請法說"即以此請求法說。"如是"即呵責不變詞,意思是愚癡。"內"即行境內,意思是業處所緣。因為名為心一境性屬自相續,所以在義釋中說"依自內"。"心將住立"即不向外散亂將住立於一境性。因此即"善住立",意思是善等持。"已生"即未鎮伏。"惡"即劣。"不善法"即欲貪等因非善生而為不善法。心將遍取而轉起以給予機會而消滅善心而不住立,解說。以此說如所說等持的因。 "只心一境性"即修習者所得初步非極善修的等持。那因為是將說的勝定諸相的根本因而說"根本定"。這隻心一境性如"我內心安立、令靜、令一趣、等持"等處是意趣剎那定。因為如其他處也說"比丘們,我的精進已發起不退...心等持一境"而從"離欲"等語。;

8.11) paṭhamaṃ vuttacittekaggatā 『『khaṇikasamādhī』』ti viññāyati, evamidhāpīti. So eva samādhīti mūlasamādhimāha.

Assāti bhikkhuno, assa vā mūlasamādhissa. Bhāvananti vaḍḍhanaṃ. Ayaṃ samādhīti ca mūlasamādhiyeva adhippeto. Evaṃ bhāvitoti yathā araṇisahitena uppādito aggi gomayacuṇṇādīhi vaḍḍhito gomayaggiādibhāvaṃ pattopi araṇisahitena uppāditamūlaggītveva vuccati, evamidhāpi mūlasamādhi eva mettādivasena vaḍḍhitoti katvā vuttaṃ.

Aññesupi ārammaṇesu pathavīkasiṇādīsu. Tattha yathā mettābhāvanāpubbaṅgamena bhāvanānayena pathavīkasiṇādīsu savitakkādibhāvavasena catukkapañcakajjhānasampāpanavidhinā mūlasamādhissa bhāvanā vuttā, evaṃ karuṇādibhāvanāpubbaṅgamaṃ pathavīkasiṇādīsupi bhāvanāvidhiṃ dassetvā pacchā kāyānupassanādipubbaṅgamaṃ bhāvanāvidhiṃ dassento āsavakkhayāya dhammaṃ desesi. Tena vuttaṃ 『『karuṇā me cetovimuttī』』tiādi. Yadi evaṃ dhammānupassanāpariyosānāya desanāya arahattādhigamāya kammaṭṭhānassa kathitattā puna 『『tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkampī』』tiādi (a. ni. 8.63) kasmā vuttanti? Dhammānupassanāya matthakappattidassanatthaṃ. Sā hi saṅkhārupekkhābhāvena vattamānā yathāvuttajjhānadhamme sammasantī visesato matthakappattā nāma hoti. Phalasamāpattibhūmidassanatthaṃ vuttanti keci.

Puna yato kho tetiādi arahattappattito uddhaṃ laddhabbaphāsuvihāradassanaṃ. Tattha gagghasīti gamissasi. Tasmāti yasmā 『『savitakkampī』』tiādikā desanā mettādīnaṃ ārammaṇato aññasmiṃ ārammaṇe samādhiṃ sandhāya vuttā, na appamaññā, tasmā. 『『Tathevā』』tiādinā ganthantarenapi tamevatthaṃ samattheti. Tattha tathevāti tikacatukkajjhānavaseneva. Abhidhammeti cittuppādakaṇḍe (dha. sa. 251 ādayo), appamaññāvibhaṅgādīsu (vibha. 684 ādayo) ca tattha tattha abhidhammappadesesu.

273.Subhaparamādivasenāti subha-saddo 『『subhanteva adhimutto hotī』』ti (paṭi. ma. 1.212; a. ni.

我來將這段巴利文直譯成簡體中文： 首先說的心一境性被了知為"剎那定",這裡也如是。"那定"即說根本定。 "他"即比丘,或那根本定。"修習"即增長。"此定"也是意趣根本定。"如是修習"即如以鉆木生火增長以牛糞粉等成為牛糞火等,也說為以鉆木生起的根本火,這裡也如是說因根本定以慈等而增長。 "在其他所緣"即地遍等。其中如以慈修習為前導的修習方法在地遍等以有尋等性而達到四禪五禪的方式說根本定的修習,如是顯示以悲等修習為前導在地遍等的修習方式,后顯示以身隨觀等為前導的修習方式而說法為漏盡。所以說"我的悲心解脫"等。若如是因說法以法隨觀終極而說業處為證得阿羅漢,為何又說"從此你比丘,此定有尋"等?爲了顯示法隨觀達到頂點。因為它以行舍性轉起而觀察如所說禪法尤其名為達到頂點。有些人說爲了顯示果定地而說。 再"從你"等是顯示從證得阿羅漢以上應得安樂住。其中"將去"即將去。"所以"即因"有尋"等說是關於在慈等所緣之外的其他所緣的定,非無量,所以。以"如是"等也以其他論書成立那義。其中"如是"即只依三禪四禪。"在阿毗達摩"即在心生品和無量分別等那那阿毗達摩處。 273. "依凈至上等"即凈字,如"信解為凈"等。;

8.66) evaṃ vuttasubhavimokkhaṃ sandhāya vutto uttarapadalopena. Parama-saddo ukkaṃsattho. Subho subhavimokkho paramo ukkaṃso paramā koṭi etissāti subhaparamā, mettācetovimutti, tato paraṃ tāya sādhetabbaṃ natthīti attho. Asādhāraṇassa atthassa adhippetattā vipassanāsukhādayo idha anavasarā. Itaretaravisiṭṭhāpete visesā, pageva parehi. Tenāha 『『aññamaññaṃ asadiso ānubhāvaviseso veditabbo』』ti. Visesetvāti aññamaññaṃ visiṭṭhaṃ katvā.

Tassatassa upanissayattāti subhavimokkhādikassa tassa tassa vimokkhassa pakatūpanissayavasena upanissayapaccayabhāvato. Idāni tamatthaṃ pākaṭataraṃ katvā dassetuṃ 『『mettāvihārissā』』tiādi vuttaṃ. Assa mettāvihārissa cittaṃ upasaṃharatoti sambandho. Appaṭikkūlaparicayāti mettābhāvanāvasena sattasaññite yattha katthaci ārammaṇe appaṭikkūlākāreneva gahaṇassa paricitattā. Tassa saṅkhārabhūtampi yaṃ kiñci ārammaṇaṃ appaṭikkūlākāreneva paccupatiṭṭhati, pageva sabhāvato. 『『Appaṭikkūla』』nti tatthassa cittaṃ abhirativasena nirāsaṅkaṃ pavattati, paccanīkadhammehi ca sukhena, suṭṭhu ca vimuccati, yatassa jhānassa vimokkhapariyāyo vutto. Tenāha 『『appaṭikkūlesū』』tiādi. Yathāvutto ca attho anatthacaraṇādiadhippāyena sacetane ārammaṇe āghātaṃ uppādentassa paṭikkūlaparicayā acetanepi vātātapādike āghātuppattiyā vibhāvetabbo. Na tato paranti tato subhavimokkhato paraṃ kassaci vimokkhassa upanissayo na hotīti attho.

Abhihananti etenāti abhighāto, daṇḍo abhighāto yassa taṃ daṇḍābhighātaṃ, taṃ ādi yassa taṃ daṇḍābhighātādi, daṇḍābhighātādi rūpaṃ nimittaṃ yassa taṃ daṇḍābhighātādirūpanimittaṃ. Kiṃ pana tanti āha 『『sattadukkha』』nti, daṇḍappahārādijanitaṃ karajarūpahetukaṃ sattānaṃ uppajjanakadukkhanti attho. Rūpe ādīnavo suparividito hoti karuṇāvihārissa rūpanimittattā, dukkhassa karuṇāya ca paradukkhāsahanarasattāti adhippāyo. Tattha ākāse. Cittaṃ pakkhandati sabbaso rūpānaṃ abhāvo vivaramapagamoti.

Tena tenātiādīsu ayaṃ yojanā – tena tena bhogasampattiādinā pāmojjakāraṇena pamuditānaṃ sattānaṃ uppannapāmojjaviññāṇaṃ samanupassantassa yogino 『『sādhu vatāyaṃ satto pamodatī』』ti muditāya pavattisambhavato pamuditaviññāṇassa dassanena viññāṇaggahaṇaparicitaṃ cittaṃ hotīti.

Anukkamādhigatanti ākāsakasiṇavajje yattha katthaci kasiṇe rūpāvacarajjhānādhigamānukkamena rūpavirāgabhāvanāya adhigataṃ. Ākāsanimittaṃ gocaro etassāti ākāsanimittagocaraṃ, tasmiṃ ākāsanimittagocare paṭhamāruppaviññāṇe. Cittaṃ upasaṃharatoti dutiyāruppādhigamāya bhāvanācittaṃ nentassa, tathā bhāvayatoti attho. Tatthāti tasmiṃ paṭhamāruppaviññāṇe. Cittanti viññāṇañcāyatanacittaṃ. Pakkhandatīti anupavisati vimokkhabhāvena appeti.

Ābhogābhāvatoti 『『sukhitā hontū』』tiādinā (paṭi. ma.

我來將這段巴利文直譯成簡體中文： 如是說凈解脫關係以後詞省略而說。"至上"字義為最勝。凈、凈解脫是至上最勝最高極的是凈至上,慈心解脫,意思是此外它沒有應成就的。因意圖不共義而觀樂等在此無機會。這些殊勝互異,何況與其他。所以說"應知互不相似的威力殊勝"。"特別"即使互相殊勝。 "因彼彼依止"即因為以自性依止緣方式成為凈解脫等彼彼解脫的依止緣。現在爲了更明顯顯示那義而說"慈住者"等。"他慈住者的心引導"為連線。"親近不厭惡"即因依慈修習對名為有情的任何所緣以不厭惡相取而親近。他的即使是行性的任何所緣也以不厭惡相現前,何況自性。"不厭惡"即他的心在那裡以喜樂而無疑慮轉起,與對治法容易、善的解脫,所以說其禪有解脫異名。所以說"在不厭惡"等。如所說義應以作不利等意圖對有情所緣生嗔者因親近厭惡而在無情的風熱等生嗔而顯示。"非從彼后"即意思是從那凈解脫后不成為任何解脫的依止。 "以此打擊"為打擊,棒是打擊者為棒打擊,以它為始為以棒打擊等,以棒打擊等色為相的為以棒打擊等色相。"什麼是那"而說"有情苦",意思是由棒打等生所生色所引的有情所生苦。色過患善遍知因為悲住者以色為相,因為悲以不堪他苦為味,這是意思。"那裡"即在虛空。心趣入因為完全無色離障礙。 在"以彼彼"等中這是解說 - 對見以彼彼財圓滿等喜因而喜的有情生喜識的瑜伽者因"善哉此有情歡喜"而喜可能生起,因見喜識而心成為取識所親近。 "次第證得"即除虛空遍在任何遍中隨證得色界禪次第以離色修習而證得。"以虛空相為行境"即虛空相是它的行境,在那以虛空相為行境的初無色識。"心引導"即為證得第二無色而導修習心,意思是如是修習。"那裡"即在那初無色識。"心"即識無邊處心。"趣入"即以解脫性入定。 "因無作意"即如"愿樂"等。

2.23) sukhāsīsanādivasena ābhujanābhāvato. Sattānaṃ sukhāsīsanādivasena pavattamānā mettādibhāvanāva paramatthaggahaṇamukhena satte ārammaṇaṃ karoti, upekkhābhāvanā pana tathā appavattitvā kevalaṃ ajjhupekkhanavaseneva satte ārammaṇaṃ karotīti āha 『『upekkhāvihārissa sukhadukkhādiparamatthaggāhavimukhabhāvato avijjamānaggahaṇadukkhaṃ cittaṃ hotī』』ti. Nanu ca 『『kammassakā sattā, te kassa ruciyā sukhitā vā bhavissantī』』tiādinā paṭikkhepavasenapi paramatthaggahaṇamukheneva upekkhābrahmavihāropi satte ārammaṇaṃ karotīti? Saccametaṃ, taṃ pana bhāvanāya pubbabhāge, matthakappattiyaṃ pana kevalaṃ ajjhupekkhanavaseneva satte ārammaṇaṃ karotīti savisesaṃ paramatthato avijjamāne eva visaye tassa pavatti. Avijjamānaggahaṇadukkhatā ca ajjhupekkhanavasena appanāppattiyā aparāmāsasattaggahaṇamuddhabhūtatāya veditabbā. Sesaṃ vuttanayameva.

274.Sabbāpetāti sabbāpi etā appamaññā. Dānādīnanti pāramibhāvappattānaṃ dānādīnaṃ buddhakaradhammānaṃ. Sabbakalyāṇadhammānanti sabbesaṃ anavajjadhammānaṃ, samatiṃsāya pāramitānaṃ, tannimittānaṃ buddhayāniyānañca, sabbehi vā sundarasabhāvānaṃ. Na hi lokiyadhammā buddhakaradhammehi ānubhāvato ukkaṭṭhā nāma atthi, buddhadhammesu vattabbameva natthi. Paripūrikāti parivuddhikarā. Adhiṭṭhānāni viya hi appamaññā sabbāsaṃ pāramitānaṃ pāripūrikarā. 『『Hitajjhāsayatāyā』』tiādinā mettābrahmavihārādīnaṃ upekkhābrahmavihārassa adhiṭṭhānabhāvadassanamukhena catūhi appamaññāhi attano santānassa pageva abhisaṅkhatattā mahābodhisattā dānādipāramiyo pūretuṃ samatthā honti, nāññathāti imamatthaṃ dasseti. Imassa dātabbaṃ, imassa na dātabbanti nidassanamattaṃ daṭṭhabbaṃ, 『『idaṃ dātabbaṃ, idaṃ na dātabbanti ca vibhāgaṃ akatvā』』ti vattabbato. Deyyapaṭiggāhakavikapparahitā hi dānapāramitā. Yathāha –

『『Yathāpi kumbho sampuṇṇo, yassa kassaci adhokato;

Vamatevudakaṃ nissesaṃ, na tattha parirakkhatī』』ti. (bu. vaṃ.

我來將這段巴利文直譯成簡體中文： 因無希望樂等而作意。以希望有情樂等方式轉起的慈等修習以取勝義為門而以有情為所緣,但舍修習不如是轉起只依觀察方式以有情為所緣,所以說"舍住者因背離取樂苦等勝義而心成為取不存在的苦"。但難道不是以"有情是業的所有者,他們依誰的欲而將樂"等否定方式也以取勝義為門而舍梵住也以有情為所緣嗎?這是真的,但那在修習前分,但在達頂點時只依觀察方式以有情為所緣,所以他的轉起在勝義不存在的境更殊勝。應知取不存在的苦性因依觀察而定的無執著而超出取有情。余如所說方式。 274. "這一切"即這一切無量。"施等"即成波羅蜜的施等成佛法。"一切善法"即一切無過法,即三十波羅蜜及其因及佛乘法,或一切善性者。因為世間法無有以威力勝過成佛法者,關於佛法更無須說。"圓滿"即使增長。因為無量如諸依止是一切波羅蜜的圓滿者。以"希求利益性"等以顯示慈梵住等是舍梵住的依止為門而顯示此義:因為大菩薩以四無量而先成就自相續而能圓滿施等波羅蜜,不以其他。"應給此,不應給此"應看只是譬喻,因應說"不作此應給、此不應給的分別"。因為施波羅蜜無所施、受施者的分別。如說: "如滿瓶對任何下方者, 水完全流出不護彼。"

2.118);

『『Sabbasattāna』』nti idaṃ 『『sukhanidāna』』nti imināpi sambandhitabbaṃ, 『『dentī』』ti iminā ca. Tena deyyadhammena viya dānadhammenāpi mahāsattānaṃ lokassa bahūpakāratā vuttā hoti, tathā tassa pariṇāmanato. Tadatthadīpanatthaṃ hi 『『vibhāgaṃ akatvā』』ti vatvāpi 『『sabbasattāna』』nti vuttaṃ. Tesanti sabbasattānaṃ. Upaghātanti etthāpi 『『vibhāgaṃ akatvā』』ti ānetvā sambandhitabbaṃ. Ayaṃ hettha padayojanā – vibhāgaṃ akatvā upaghātaṃ parivajjayantā sabbasattānaṃ sukhanidānaṃ sīlaṃ samādiyantīti. Sattakālavikapparahitā hi sīlapāramitā, lokatthameva cassa phalaṃ pariṇamīyati. Nekkhammaṃ bhajantīti pabbajjaṃ upagacchanti. Pabbajitassa hi sabbaso sīlaṃ paripūrati, na gahaṭṭhassa. Idhāpi 『『vibhāgaṃ akatvā sabbasattānaṃ sukhanidāna』』nti idaṃ ānetvā sambandhitabbaṃ. Na hi bodhisattā kālavibhāgaṃ katvā pabbajjaṃ anutiṭṭhanti, sīlaṃ vā samādiyanti, nidassanamattañcetaṃ jhānādinekkhammabhajanassāpi icchitabbattā. Sabbasattānaṃ sukhanidānatā heṭṭhā vuttanayāva. Esa nayo sesesupi. Hitāhitesūti atthānatthesu. Asammohatthāyāti sammohaviddhaṃsanāya. Paññaṃ pariyodapentīti yogavihitaṃ vijjāṭṭhānādiṃ assutaṃ suṇantā sutaṃ vodapentā ahaṃkāramamaṃkārādiṃ vidhunantā ñāṇaṃ visodhenti. 『『Ahaṃ mamā』』ti vikapparahitā hi paññāpāramitā. Hitasukhatthāyāti sattānaṃ hitasukhādivuddhiyatthameva. Niccanti satataṃ avicchedena paṭipakkhena avokiṇṇaṃ. Vīriyamārabhantīti yathā sattānaṃ anuppannaṃ hitasukhaṃ uppajjati, uppannaṃ abhivaḍḍhati, evaṃ parakkamaṃ karonti. Saṅkocavikkheparahitā hi vīriyapāramitā. 『『Vīrabhāvaṃ pattāpī』』ti iminā aparaddhānaṃ niggahasamatthataṃ dasseti. Nānappakārakaṃ aparādhaṃ khamantīti mammacchedanākārena attani pavattitaṃ nānāvidhaṃ aparādhaṃ sahanti. Attaparavikappavirahitā hi dosasahanā khantipāramitā.

Paṭiññaṃ na visaṃvādentīti avisaṃvādanasāmaññena sabbassapi anariyavohārassa akaraṇamāha. Paṭiññāte, apaṭiññāte ca diṭṭhādike micchāvikapparahitā hi saccapāramitā. Avicalādhiṭṭhānāti yathāsamādinnesu dānādidhammesu niccalādhiṭṭhāyino acalasamādānādhiṭṭhānā, samādinnesu ca buddhakaradhammesu sammadeva avaṭṭhānaṃ adhiṭṭhānapāramitā. Tesūti sattesu. Avicalāyāti paṭipakkhena akampanīyāya. Evanti yathāvuttena sattesu hitajjhāsayatādiākārena. Yathā ca brahmavihārādhiṭṭhānā pāramiyo, evaṃ adhiṭṭhānādhiṭṭhānāpi. Tathā hi yathāpaṭiññaṃ parānuggahāya pāramīnaṃ anuṭṭhānena saccādhiṭṭhānaṃ, tappaṭipakkhapariccāgato cāgādhiṭṭhānaṃ, pāramīhi sacittupasamato upasamādhiṭṭhānaṃ, tāhi parahitūpāyakosallato paññādhiṭṭhānaṃ. Evaṃ paccekampi pāramitāsu yathārahaṃ netabbaṃ. Ayamettha saṅkhepo, vitthārato pana pāramitāsu yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ cariyāpiṭakavaṇṇanāyaṃ vuttanayeneva veditabbaṃ, ativitthārabhayena na vitthārayimha. Tathā dasabalañāṇādiketi. Etāva hontīti etā honti evāti yojanā.

Brahmavihāraniddesavaṇṇanā niṭṭhitā.

Iti navamaparicchedavaṇṇanā.

1. Āruppaniddesavaṇṇanā

Paṭhamāruppavaṇṇanā

我來將這段巴利文直譯成簡體中文： "一切有情"此應與"樂因"及"給予"連線。由此說大士以所施物和施法對世間多所利益,因為如是迴向。因為爲了顯示其義而說"不作分別"后又說"一切有情"。"他們"即一切有情。"損害"這裡也應引來"不作分別"連線。這裡詞的解釋是 - 不作分別而避免損害,受持為一切有情樂因的戒。因為戒波羅蜜無時分別,其果報也只回向世間利益。"親近出離"即趣向出家。因為出家者完全圓滿戒,非在家者。這裡也應引來"不作分別為一切有情樂因"連線。因為菩薩不作時分別而行出家或受持戒,這只是譬喻因也應欲親近禪等出離。一切有情樂因性如前說方式。這方法在余處也是。"利與不利"即義與非義。"為不愚癡"即為斷除愚癡。"凈化慧"即聽聞未聞的所應修學處等而凈化所聞,抖落我執我所執等而清凈智。因為慧波羅蜜無"我我所"分別。"為利樂"即只為有情利樂等增長。"常"即相續不斷不為對治所雜。"發起精進"即爲了使有情未生的利樂生起,已生增長而作努力。因為精進波羅蜜無畏縮散亂。以"已達勇健性"顯示能制伏犯錯者。"忍諸種過失"即忍受以切斷要害相對自己所作的種種過失。因為忍波羅蜜無自他分別的忍受忿。 "不違背諾言"以不違背一般而說不作一切非聖語。因為諦波羅蜜無對已諾、未諾等所見等的邪分別。"不動決意"即對如所受持的施等法是不動決意者、不動受持決意者,即對所受持的成佛法善正住立是決意波羅蜜。"他們"即諸有情。"不動"即不為對治所動。"如是"即以如所說對有情希求利益等相。如梵住為依止的諸波羅蜜,如是也是依止為依止。如是因為依諾言為利他而行波羅蜜是諦依止,舍離其對治是舍依止,以諸波羅蜜而自心寂靜是寂止依止,以它們為利他方便善巧是慧依止。如是應依宜各各引導波羅蜜。這裡這是略說,但關於波羅蜜應說的詳細,應如《勝義光明》中《行藏注》所說方式了知,因怕太詳細而未詳說。如是在十力智等。"只這些"即解釋為這些就是。 梵住釋注已終。 如是第九品注。 10.無色釋注 初無色注

275.Uddiṭṭhesūti 『『cattāro āruppā』』ti evaṃ uddiṭṭhesu, niddhāraṇe cetaṃ bhummaṃ. Tenevāha 『『catūsu āruppesū』』ti. Tattha rūpavivekena arūpaṃ, arūpameva āruppaṃ jhānaṃ, idha pana tadatthaṃ kammaṭṭhānaṃ adhippetaṃ. Taṃ bhāvetukāmo catutthajjhānaṃ uppādetīti sambandho. Rūpādhikaraṇanti rūpahetu. Hetuattho hi ettha adhikaraṇa-saddo 『『kāmādhikaraṇa』』ntiādīsu (ma. ni.

我來將這段巴利文直譯成簡體中文： 275. "在所說"即如是在"四無色"中所說,這是處格的分詞。所以說"在四無色中"。其中以離色為無色,無色即無色禪,但這裡意為其義的業處。"欲修習它而生起第四禪"為連線。"因色"即以色為因。因為這裡因字義如"因欲"等。 provided by EasyChat

1.168-169) viya. Daṇḍanaṭṭhena daṇḍo, muggarādi. Parapīḷādhippāyena tassa ādānaṃ daṇḍādānaṃ. Sattānaṃ sasanaṭṭhena satthaṃ, āvudhaṃ. Bhaṇḍanaṃ kalaho. Virodho viggaho. Nānāvādo vivādo. Etanti yathāvuttaṃ daṇḍādānādikaṃ. Sabbasoti anavasesato. Āruppe arūpabhāve, āruppe vā bhave. Rūpānaṃyevāti diṭṭhādīnavānaṃ rūpānaṃyeva, na arūpānanti adhippāyo. Nibbidāyāti vikkhambhanavasena nibbindanatthāya. Virāgāyāti virajjanatthāya. Nirodhāyāti nirujjhanatthāya. Sabbametaṃ samatikkamaṃ sandhāya vuttaṃ. Daṇḍādānādīnanti ādi-saddena adinnādānādikaṃ sabbaṃ rūpahetukaṃ anatthaṃ saṅgaṇhāti, na idha pāḷiyaṃ āgatamevāti daṭṭhabbaṃ. Karajarūpeti yathāvuttādīnavādhikaraṇabhāvayogyaṃ dassetuṃ vuttaṃ, oḷārikarūpeti attho. Ādīnavanti dosaṃ. Tassāti rūpassa. Ālokoti vaṇṇaviseso evāti tattha pavattaṃ paṭibhāganimittaṃ ugghāṭetvā siyā ākāsanimittaṃ uggahetuṃ, na pana paricchinnākāsakasiṇaṃ ugghāṭetvā. Tassa hi ugghāṭanā nāma rūpanimitteneva siyāti āha 『『ṭhapetvā paricchinnākāsakasiṇaṃ navasū』』ti. Keci pana 『『ālokakasiṇampi ṭhapetvā aṭṭhasū』』ti vadanti, tassa pana ṭhapane kāraṇaṃ na dissati, karajarūpaṃ atikkantaṃ hoti tassa anālambanato.

Yadi evaṃ kasmā 『『catutthajjhānavasenā』』ti vuttaṃ. Nanu paṭhamajjhānādīnipi tassa anālambanavaseneva pavattanti paṭibhāganimittārammaṇattā? Saccametaṃ, oḷārikaṅgappahānato pana santasabhāvena āneñjappattena catutthajjhānena atikkantaṃ suṭṭhu atikkantaṃ nāma hotīti 『『catutthajjhānavasenā』』ti vuttaṃ . Keci 『『assāsapassāsānaṃ nirujjhanato, kāmadhātusamatikkamanato cā』』ti vadanti, taṃ akāraṇaṃ, itaresaṃ cittasamuṭṭhānarūpānaṃ sambhavato, heṭṭhimajjhānānañca akāmadhātusaṃvattanīyato. Tappaṭibhāgamevāti karajarūpapaṭibhāgameva nimittaggāhasambhavato. Sadisañca nāma taṃ na hoti, tasmā kiṃ tassa samatikkamanenāti anuyogaṃ sandhāya 『『kathaṃ? Yathā』』tiādi vuttaṃ. Tattha kathanti kathetukamyatāpucchā. Yathāti opammatthe nipāto. Lekhācittanti kāḷavaṇṇādinā kataparikammāya lekhāya cittaṃ. Phalitantaranti vivaraṃ. Disvāti dūrato disvā. Samānarūpasaddasamudācāranti sadisarūpasaṇṭhānasarappayogaṃ.

Ārammaṇavasenāti 『『mama cakkhu sobhanaṃ, mama kāyo thiro, mama parikkhārā sundarā』』ti evaṃ ārammaṇakaraṇavasena. Karajarūpasamaṅgikāloti attano attabhāvarūpena ceva ārammaṇarūpena ca samannāgatakālo. Tampīti kasiṇarūpassapi. Sāmiatthe hi idaṃ upayogavacanaṃ. Bhayasantāsaadassanakāmatā viya samatikkamitukāmatāti yojanā. Idañca yathāvuttānaṃ nibbidāvirāganirodhānaṃ sādhāraṇavacanaṃ. Te hi tayo apekkhitvā bhayasantāsaadassanakāmatā vuttā. Eko kira sunakho vane sūkarena pahaṭamatto palāto, so arūpadassanavelāya bhattapacanaukkhaliṃ dūrato disvā sūkarasaññāya bhīto uttasanto palāyi, pisācabhīruko puriso rattibhāge aparicite dese matthakacchinnaṃ tālakkhandhaṃ disvā pisācasaññāya bhīto uttasanto mucchito papati, taṃ sandhāya vuttaṃ 『『sūkarā…pe… veditabbā』』ti.

我來將這段巴利文直譯成簡體中文： 以懲罰義為杖,即杵等。以傷害他人意圖而取它為取杖。以殺害有情義為刀,即武器。爭吵是爭鬥。敵對是對抗。異說是諍論。"此"即如所說取杖等。"一切"即無餘。"在無色"即在無色性,或在無色有。"只諸色"即意思是隻諸已見過患的色,非無色。"為厭離"即爲了以鎮伏方式厭離。"為離染"即爲了離染。"為滅"即爲了滅。一切這是說關於超越。"取杖等"以等字攝取不與取等一切以色為因的不利,應知不只是此經文所說。"所生色"爲了顯示適合如所說過患的因性而說,意思是粗色。"過患"即過失。"它"即色。"光明"即只顏色差別,所以可以去除那裡轉起的似相而取虛空相,但不是去除限定虛空遍。因為它的去除只應以色相,所以說"除限定虛空遍在九"。但有些人說"也除光明遍在八",但不見它除的理由,因為不緣它而已超越所生色。 若如是為何說"依第四禪"。難道初禪等不是也以不緣它而轉起因為以似相為所緣?這是真的,但因為舍離粗支而以寂靜性達不動的第四禪超越才名為善超越,所以說"依第四禪"。有些人說"因為入出息滅、超越欲界",那無理由,因為其他心生色存在,下禪不導向欲界。"只它的似"即只所生色的似因為可能執取相。它不名為相似,所以爲了指責"以超越它有什麼用"而說"如何?如"等。其中"如何"是欲說明的問。"如"是譬喻不變詞。"畫"即以黑色等所作工巧的畫。"裂隙"即間隙。"見"即從遠處見。"相似色聲現行"即相似色形聲發。 "依所緣"即如"我眼端正,我身堅實,我資具美好"如是依作所緣。"具所生色時"即具足自身體色和所緣色的時。"它"即遍色。因為這是表主格義的賓格。解釋為如欲見恐怖驚懼一樣欲超越。這也是如所說厭離、離染、滅的共說。因為說恐怖驚懼欲見是關係那三。據說一隻狗在林中被豬所傷而逃,它在無現色時從遠處見煮飯鍋而以為是豬而恐怖驚懼逃走,一個怕鬼的人在夜晚不熟悉的地方見砍斷的椰子樹幹而以為是鬼而恐怖驚懼暈倒,關於這而說"應知如豬等"。

276.Evanti yathāvuttaṃ opammatthaṃ nigamento āha. Soti yogāvacaro. Tasmiṃ jhāne ādīnavaṃ passatīti sambandho. Rūpanti kasiṇarūpaṃ. Santavimokkhatoti arūpajjhānato. Tāni hi 『『ye te santā vimokkhā atikkamma rūpe āruppā』』tiādīsu (a. ni. 8.72; 10.9) santavimokkhāti āgatā. Santatāsiddhi cassa anussutito daṭṭhabbā. Yathevāti eva-kārena yena pakārena etaṃ rūpāvacaracatutthajjhānaṃ duvaṅgikaṃ, evaṃ āruppānipīti upekkhācittekaggatāvasena duvaṅgikattaṃ dasseti, na tatiyajjhāne viya duvaṅgikatāmattaṃ. Nanu cetthāpi duvaṅgikatāmattameva bhūmibhedatoti? Nāyaṃ doso upamopameyyabhāvassa bhinnādhikaraṇato.

Tatthāti tasmiṃ rūpāvacaracatutthajjhāne. Nikantinti apekkhaṃ. Pariyādāyāti ādīnavadassanena tasmiṃ jhāne khepetvā, anapekkho hutvāti attho. Santato manasikaraṇeneva paṇītato, sukhumato ca manasikāro siddho hotīti āha 『『santato anantato manasi karitvā』』ti. Pattharitvāti pageva vaḍḍhitaṃ, tadā vaḍḍhanavasena vā pattharitvā. Tenāti kasiṇarūpena. Ugghāṭeti kasiṇanti rūpāvacaracatutthajjhānassa ārammaṇabhūtaṃ pathavīkasiṇādikasiṇarūpaṃ apaneti. Ugghāṭanavidhiṃ pana dassento 『『ugghāṭento hī』』tiādimāha. Tattha saṃvelletīti paṭisaṃharati. Aññadatthūti ekaṃsena. Neva ubbaṭṭatīti neva uṭṭhahati. Na vivaṭṭatīti na vinivaṭṭati. Imassāti imassa kasiṇarūpassa. Amanasikāranti manasi akaraṇaṃ acintanaṃ. Manasikārañca paṭiccāti 『『ākāso ākāso』』ti bhāvanāmanasikārañca nissāya. Idaṃ vuttaṃ hoti – rūpāvacaracatutthajjhānassa ārammaṇabhūtaṃ kasiṇarūpaṃ na sabbena sabbaṃ manasi karoto, tena ca phuṭṭhokāsaṃ 『『ākāso ākāso』』ti manasi karoto yadā taṃ bhāvanānubhāvena ākāsaṃ hutvā upaṭṭhāti, tadā so kasiṇaṃ ugghāṭeti nāma, tañca tena ugghāṭitaṃ nāma hotīti. Tenāha 『『kasiṇugghāṭimākāsamattaṃ paññāyatī』』ti. Sabbametanti tividhampetaṃ ekameva pariyāyabhāvato.

『『Nīvaraṇāni vikkhambhantī』』ti kasmā vuttaṃ? Nanu rūpāvacarapaṭhamajjhānassa upacārakkhaṇeyeva nīvaraṇāni vikkhambhitāni, tato paṭṭhāya cassa na nesaṃ pariyuṭṭhānaṃ. Yadi siyā, jhānato parihāyeyya? Yaṃ paneke vadanti 『『attheva sukhumāni arūpajjhānavikkhambhaneyyāni nīvaraṇāni, tāni sandhāyetaṃ vutta』』nti, taṃ tesaṃ matimattaṃ. Na hi mahaggatakusalesu lokuttarakusalesu viya odhiso pahānaṃ nāma atthi. Yo pana rūpāvacarehi āruppānaṃ uḷāraphalatādiviseso, so bhāvanāvisesena santatarapaṇītatarabhāvena tesuyeva purimapurimehi pacchimapacchimānaṃ viyāti daṭṭhabbaṃ. 『『Vikkhambhantī』』ti pana vacanaṃ vaṇṇabhaṇanavasena vuttaṃ. Tathā hi aññatthāpi heṭṭhā pahīnānaṃ upari pahānaṃ vuccati. Ye pana 『『sabbe kusalā dhammā sabbesaṃ akusalānaṃ paṭipakkhāti katvā evaṃ vutta』』nti vadanti, tehi dutiyajjhānūpacārādīsu nīvaraṇavikkhambhanāvacanassa kāraṇaṃ vattabbaṃ. Sati santiṭṭhatīti ākāsanimittārammaṇā sati sammā sūpaṭṭhitā hutvā tiṭṭhati. Satisīsena cettha upacārajjhānānuguṇānaṃ saddhāpañcamānaṃ sakiccayogaṃ dasseti. Upacārenāti upacārajjhānena. Idhāpīti rūpāvacaracatutthajjhānaṃ sandhāya sampiṇḍanaṃ. Taṃ hi upekkhāvedanāsampayuttaṃ. Sesanti 『『sesāni kāmāvacarānī』』tiādi. Yaṃ idha vattabbamavuttaṃ, taṃ pana pathavīkasiṇaniddese (visuddhi.

我來將這段巴利文直譯成簡體中文： 276. "如是"結合如所說譬喻義而說。"他"即瑜伽行者。"在那禪見過患"為連線。"色"即遍色。"從寂靜解脫"即從無色禪。因為它們在"那些寂靜解脫超越諸色的無色"等中來為寂靜解脫。應從傳承見其寂靜性成就。"正如"以"如是"字顯示如這色界第四禪二支,如是無色也以舍和心一境性二支,不如第三禪只二支。難道這裡不也只是二支因為界別不同嗎?這不是過失因為能喻所喻不同處。 "那裡"即在那色界第四禪。"愛著"即期待。"遍知"即以見過患而盡那禪,意思是成為無期待。只由作意為寂靜即成就作意為勝妙、微細,所以說"作意為寂靜無邊"。"擴充套件"即先已增長,或由那時增長方式而擴充套件。"它"即遍色。"去除遍"即除去作為色界第四禪所緣的地遍等遍色。爲了顯示去除方法而說"去除時"等。其中"捲起"即收攝。"唯"即一向。"不升"即不起。"不轉"即不迴轉。"此"即此遍色。"不作意"即不作、不想。"緣作意"即依"虛空虛空"的修習作意。這是說 - 不完全作意作為色界第四禪所緣的遍色,而作意它所遍滿處為"虛空虛空",當它依修習威力而成為虛空顯現時,那時他名為去除遍,它名為被他去除。所以說"顯現只是去除遍的虛空"。"這一切"即這三種因為只是異名。 為何說"鎮伏諸蓋"?難道不是在色界初禪近行剎那已鎮伏諸蓋,從那以來它們不現行?若有,應退失禪。有些人說"確實有微細的應以無色禪鎮伏的諸蓋,關於它們而如是說",那只是他們的想法。因為在廣大善中沒有像出世間善那樣的部分斷。但無色勝過色界的殊勝果等,應見那是以修習殊勝而更寂靜更勝妙,如在它們中後後勝過前前。但說"鎮伏"是依贊嘆方式說。如是在其他處也說上斷已在下斷。但有些人說"說一切善法是一切不善的對治",他們應說在第二禪近行等說鎮伏諸蓋的理由。"念住立"即緣虛空相的念正善住立而住。以念為首顯示近行禪隨順的以信為第五的隨作用。"以近行"即以近行禪。"這裡也"即總攝關於色界第四禪。因為它相應舍受。"余"即"余欲界"等。應說這裡未說的在地遍釋中。

1.51 ādayo) vuttanayānusārena veditabbanti āha 『『pathavīkasiṇe vuttanayamevā』』ti.

Evaṃ yaṃ tattha avisiṭṭhaṃ, taṃ atidisitvā idāni visiṭṭhaṃ dassetuṃ 『『ayaṃ pana viseso』』tiādimāha. Yānapputoḷi kumbhimukhādīnanti oguṇṭhanasivikādiyānānaṃ mukhaṃ yānamukhaṃ, putoḷiyā khuddakadvārassa mukhaṃ putoḷimukhaṃ, kumbhimukhanti paccekaṃ mukha-saddo sambandhitabbo. Ākāsaṃyeva yānamukhādiparicchinnaṃ. Parikammamanasikārenāti parikammabhūtena manasikārena upacārajjhānena. Parikammaṃ anulomaṃ upacāroti ca anatthantarañhetaṃ. Pekkhamāno arūpāvacarajjhānacakkhunā.

277.Sabbākārenāti rūpanimittaṃ daṇḍādānasambhavadassanādinā sabbena rūpadhammesu, pathavīkasiṇādirūpanimittesu, tadārammaṇajjhānesu ca dosadassanākārena, tesu eva vā rūpādīsu nikantippahānaanāvajjitukāmatādinā. Rūpajjhānampi rūpanti vuccati uttarapadalopena 『『rūpūpapattiyā maggaṃ bhāvetī』』tiādīsu (dha. sa. 160; vibha. 625) yathā rūpabhavo rūpaṃ. Rūpīti hi rūpajjhānalābhīti attho. Ārammaṇampi kasiṇarūpaṃ rūpanti vuccati purimapadalopena yathā 『『devadatto datto』』ti. Rūpāni passatīti kasiṇarūpāni jhānacakkhunā passatīti attho. Tasmāti yasmā uttarapadalopena, purimapadalopena ca yathākkamaṃ rūpajjhānakasiṇarūpesu rūpavohāro dissati, tasmā. Rūpe rūpajjhāne taṃsahagatā saññā rūpasaññā. Tadārammaṇassa cāti ca-saddena yathāvuttaṃ rūpāvacarajjhānaṃ sampiṇḍeti, tena pāḷiyaṃ 『『rūpasaññāna』』nti sarūpekasesena niddeso katoti dasseti. Virāgāti jigucchanato. Nirodhāti tappaṭibandhachandarāgavikkhambhanena nirodhanato. Vuttamevatthaṃ pākaṭataraṃ kātuṃ 『『kiṃ vuttaṃ hotī』』tiādi vuttaṃ. Tassa sabbākārena virāgā anavasesānaṃ nirodhāti evaṃ vā ettha yojanā kātabbā.

『『Ārammaṇe avirattassa saññāsamatikkamo na hotī』』ti idaṃ yasmā imāni jhānāni ārammaṇātikkamena pattabbāni, na aṅgātikkamenāti katvā vuttaṃ. Yasmā panettha saññāsamatikkamo ārammaṇasamatikkamena vinā na hoti, tasmā 『『samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hotī』』ti āha. Avatvā vuttoti sambandho. Samāpannassātiādīsu kusalasaññāvasena samāpannaggahaṇaṃ, vipākasaññāvasena upapannaggahaṇaṃ, kiriyāsaññāvasena diṭṭhadhammasukhavihāraggahaṇaṃ. Arahato hi jhānāni visesato diṭṭhadhammasukhavihāro. Yadi saññāsamatikkamassa anunipphādiārammaṇasamatikkamo vibhaṅge ca avutto, atha kasmā idha gahitoti anuyogaṃ sandhāyāha 『『yasmā panā』』tiādi. Ārammaṇasamatikkamavasenāpi ayamatthavaṇṇanā katā, 『『tadārammaṇassa cetaṃ adhivacana』』ntiādinā vibhaṅge viya saññāsamatikkamameva avatvāti adhippāyo.

我來將這段巴利文直譯成簡體中文： 1.51. 等應依所說方式了知,所以說"正如地遍所說方式"。 如是指出那裡無差別后,現在爲了顯示差別而說"但這差別"等。"車門、屋門、甕口等"即覆罩轎等車的口為車門,小門的口為屋門,甕口,應各別連線口字。只是車門等所限定的虛空。"以遍作作意"即以作為遍作的作意近行禪。遍作、隨順、近行這無異義。以無色界禪眼觀看。 277. "一切相"即依見所起取杖等而以一切見諸色法、地遍等色相及其所緣諸禪過患相,或在那些色等依離愛著、不欲作意等。色禪也依后詞省略說為色,如在"修習生色道"等中,如色有說為色。因為"有色"意思是具色禪者。所緣遍色也依前詞省略說為色,如"提婆達多為達多"。"見諸色"即以禪眼見諸遍色的意思。"所以"即因為依后詞省略、前詞省略而次第見在色禪遍色中的色施設,所以。在色即色禪中與它俱生的想為色想。"及其所緣"以及字攝如所說色界禪,以此顯示經文"諸色想"以同形省略作釋。"離染"即因厭惡。"滅"即因鎮伏所繫愛慾而滅。爲了使已說義更明顯而說"什麼是所說"等。或者這裡應如是解釋為"於它一切相離染無餘滅"。 "未離染所緣者不能超越想"因為這些禪應以超越所緣而證得,不以超越支而說。但因為這裡無有不以超越所緣而超越想,所以說"想已超越時所緣已超越"。"不說而說"為連線。在"入定"等中,依善想攝取入定,依異熟想攝取生起,依唯作想攝取現法樂住。因為阿羅漢的諸禪特別是現法樂住。若以隨成就超越所緣而不說超越想,分別論中也不說,那為何這裡取?爲了指出質問而說"但因為"等。也依超越所緣而作此義註釋,不只說超越想如分別論中以"這是它所緣的異名"等,這是意思。

278.Paṭighātenāti paṭihananena visayīvisayasamodhānena. Atthaṅgamātiādīsu purimaṃ purimaṃ pacchimassa pacchimassa atthavacanaṃ, tasmā paṭighasaññānaṃ atthaṅgamo jhānasamaṅgikāle anuppattīti tassa idheva gahaṇe kāraṇaṃ anuyogamukhena dassetuṃ 『『kāmañcetā』』tiādi vuttaṃ. Ussāhajananatthaṃ paṭipajjanakānaṃ. Etāsaṃ paṭighasaññānaṃ. Ettha paṭhamāruppakathāyaṃ. Vacanaṃ atthaṅgamavasena.

Kiṃ vā pasaṃsākittanena, paṭighasaññānaṃ pana atthaṅgamo idheva vattabbattā vuttoti dassetuṃ 『『atha vā』』tiādi vuttaṃ. Tattha sabhāvadhammassa abhāvo nāma paṭipakkhena pahīnatāya vā paccayābhāvena vā. Tesu rūpajjhānasamaṅgino paṭighasaññānaṃ abhāvo paccayābhāvamattena, na paṭipakkhādhigamenāti dassento āha 『『kiñcāpī』』tiādi. Tattha tāti paṭighasaññā . Rūpāvacaranti rūpāvacarajjhānaṃ. Samāpannassāti samāpajjitvā viharantassa. Kiñcāpi na santīti yojanā. Na pahīnattā na santīti na tadā paṭighasaññā pahīnabhāvena na santi nāma. Tattha kāraṇamāha 『『na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattatī』』ti. Nanu ca paṭighasaññāpi arūpadhammā evāti codanaṃ sandhāyāha 『『rūpāyattā ca etāsaṃ pavattī』』ti. Ayaṃ pana bhāvanāti arūpabhāvanamāha. Dhāretunti avadhāretuṃ. Idhāti arūpajjhāne. Āneñjābhisaṅkhāravacanādīhi āneñjatā. 『『Ye te santā vimokkhā atikkamma rūpe āruppā』』tiādinā (a. ni. 8.72; 10.9) santavimokkhatā ca vuttā.

1. Dosadassanapubbakapaṭipakkhabhāvanāvasena paṭighasaññānaṃ suppahīnattā mahatāpi saddena arūpasamāpattito na vuṭṭhāti. Tathā pana na suppahīnattā sabbarūpāvacarasamāpattito vuṭṭhānaṃ siyā, paṭhamajjhānaṃ pana appakampi saddaṃ na sahatīti taṃ samāpannassa saddo kaṇṭakoti vuttaṃ. Āruppabhāvanāya abhāve cutito uddhaṃ uppattirahānaṃ rūpasaññāpaṭighasaññānaṃ yāva attano vipākappavatti, tāva anuppattidhammatāpādanena samatikkamo, atthaṅgamo ca vutto. Nānattasaññāsu pana yā tasmiṃ bhave na uppajjanti ekantarūpanissitā, tā anokāsatāya na uppajjanti, na āruppabhāvanāya nivāritattā, anivāritattā ca kāci uppajjanti. Tasmā tāsaṃ amanasikāro anāvajjanaṃ apaccavekkhaṇaṃ, javanapaṭipādakena vā bhavaṅgamanassa anto akaraṇaṃ appavesanaṃ vuttaṃ.

Tena ca nānattasaññāmanasikārahetūnaṃ rūpānaṃ samatikkamā samādhissa thirabhāvaṃ dassetuṃ 『『saṅkhepato』』tiādi vuttaṃ. Apica imehi tīhi padehi ākāsānañcāyatanasamāpattiyā vaṇṇo kathito sotūnaṃ ussāhajananatthaṃ, palobhanatthañca. Ye hi akusalā evaṃgāhino 『『sabbassādarahite ākāse pavattitasaññāya ko ānisaṃso』』ti, te tato micchāgāhato nivattetuṃ tīhi padehi jhānassa ānisaṃso kathito. Taṃ hi sutvā tesaṃ evaṃ bhavissati 『『evaṃ santā kirāyaṃ samāpatti evaṃ paṇītā, handassā nibbattanatthaṃ ussāhaṃ karissāmī』』ti.

我來將這段巴利文直譯成簡體中文： 278. "以對礙"即以撞擊、境與境界和合。在"消滅"等中前前是後後的義說,所以對礙想的消滅是在禪具足時不生起,爲了以質問方式顯示這裡取它的理由而說"雖然這些"等。爲了生起學修者的努力。這些對礙想。在這初無色說中。說以消滅方式。 或者何須讚美宣揚,但應在這裡說對礙想的消滅而說,爲了顯示這而說"或者"等。其中自性法的無有即是以對治斷或以緣無。其中具色禪者對礙想的無有隻是以緣無,非以證得對治,爲了顯示這而說"雖然"等。其中"它們"即對礙想。"色界"即色界禪。"入定"即入后住。應連線為"雖然不存在"。不是因斷而不存在,意思是那時對礙想不名為以斷而不存在。說其中理由"因為色界修習不導向離色染"。難道對礙想也只是無色法,爲了指出此詰問而說"它們的轉起依於色"。"但此修習"即說無色修習。"執持"即決定。"這裡"即在無色禪。以"不動行"等說不動性。以"那些超越諸色的寂靜解脫無色"等說寂靜解脫性。 279. 因為依見過患前行對治修習方式而善斷對礙想,以大聲也不從無色定出。但因為如是不善斷而從一切色界定出,但初禪不耐少許聲,所以說聲是入它者的刺。因無色修習而說生起以上無生起處所者的色想、對礙想從自異熟轉起而達成不生起法性的超越和消滅。但在種種想中在那有中不生起者是決定依色者,它們因無處所而不生起,非因無色修習所遮,因不遮而有些生起。所以說它們的不作意、不轉向、不省察,或不作速行鋪路的有分心的進入即不入。 以此爲了顯示因超越種種想作意因的諸色而定堅固而說"略說"等。又以此三句爲了生起聽者的努力和引誘而說虛空無邊處定的讚歎。因為有些不善如是執持者認為"在一切無可喜的虛空中轉起的想有什麼功德",爲了使他們從那邪執轉離而以三句說禪的功德。因為聽了那個他們會這樣:"據說這定如是寂靜如是勝妙,好,我們要為生起它而努力。"

280.Assāti ākāsassa. Uppādo eva anto uppādanto, tathā vayanto. Sabhāvadhammo hi ahutvā sambhavato, hutvā ca vinassanato udayavayaparicchinno. Ākāso pana asabhāvadhammattā tadubhayābhāvato ananto vutto. Ajaṭākāsaparicchinnākāsānaṃ idha anadhippetattā 『『ākāsoti kasiṇugghāṭimākāso vuccatī』』ti āha. Kasiṇaṃ ugghāṭīyati etenāti kasiṇugghāṭo, tadeva kasiṇugghāṭimaṃ. Manasikāravasenāpīti rūpavivekamattaggahaṇena paricchedassa aggahaṇato anantapharaṇākārena pavattaparikammamanasikāravasenāpi. Anantaṃ pharatīti aggahitaparicchedatāya anantaṃ katvā parikammasamphassapubbakena jhānasamphassena phusati. Yathā bhisaggameva bhesajjaṃ, evaṃ ākāsānantameva ākāsānañcaṃ saṃyogaparassa ta-kārassa ca-kāraṃ katvā. Jhānassa pavattiṭṭhānabhāvato ārammaṇaṃ adhiṭṭhānaṭṭhena 『『āyatanamassā』』ti vuttaṃ, adhiṭṭhānaṭṭhe āyatana-saddassa dassanato. Kāraṇākarasañjātidesanivāsatthepi āyatana-saddo idha yujjateva.

Viññāṇañcāyatanakathāvaṇṇanā

1. Ciṇṇo carito paguṇikato āvajjanādilakkhaṇo vasībhāvo etenāti ciṇṇavasībhāvo, tena ciṇṇavasībhāvena. Rūpāvacarasaññaṃ anatikkamitvā anadhigantabbato, taṃsahagatasaññāmanasikārasamudācārassa hānabhāgiyabhāvāvahato, taṃsamatikkameneva tadaññesaṃ samatikkamitabbānaṃ samatikkamasiddhito ca vuttaṃ 『『āsannarūpāvacarajjhānapaccatthikā』』ti. Vīthipaṭipannāya bhāvanāya uparūparivisesāvahabhāvato, paṇītabhāvasiddhito ca paṭhamāruppato dutiyāruppaṃ santatarasabhāvanti āha 『『no ca viññāṇañcāyatanamiva santā』』ti vakkhati hi 『『suppaṇītatarā honti, pacchimā pacchimā idhā』』ti (visuddhi. 1.290). Anantaṃ anantanti kevalaṃ 『『anantaṃ ananta』』nti na manasi kātabbaṃ na bhāvetabbaṃ, 『『anantaṃ viññāṇaṃ, anantaṃ viññāṇa』』nti pana manasi kātabbaṃ, 『『viññāṇaṃ viññāṇa』』nti vā.

Tasmiṃ nimitteti tasmiṃ paṭhamāruppaviññāṇasaṅkhāte viññāṇanimitte. Cittaṃ cārentassāti bhāvanācittaṃ pavattentassa. Ākāsaphuṭe viññāṇeti kasiṇugghāṭimākāsaṃ pharitvā pavatte paṭhamāruppaviññāṇe ārammaṇabhūte. Appetīti appanāvasena pavattati. Sabhāvadhammepi ārammaṇasamatikkamabhāvanābhāvato idaṃ appanāppattaṃ hoti catutthāruppaṃ viya. Appanānayo panettha vuttanayenevāti ettha dutiyāruppajjhāne purimabhāge tīṇi, cattāri vā javanāni kāmāvacarāni upekkhāvedanāsampayuttāneva honti. 『『Catutthaṃ pañcamaṃ vā arūpāvacara』』ntiādinā (visuddhi. 1.276) paṭhamāruppajjhāne vuttena nayena, atha vā appanānayoti sabhāvadhammepi ārammaṇe jhānassa appanānayo ārammaṇātikkamabhāvanāvasena āruppaṃ appanaṃ pāpuṇāti, 『『appanāppattasseva hi jhānassa ārammaṇasamatikkamanamattaṃ tattha hotī』』ti maraṇānussatiniddese (visuddhi. 1.177) vuttanayena veditabboti attho.

我來將這段巴利文直譯成簡體中文： 280. "它"即虛空。生起即是邊際為生起邊際,如是滅邊際。因為自性法從無有而生,從有而滅故為生滅所限。但虛空因非自性法,無有兩者故說無邊。因為這裡不意指原始虛空、限定虛空,所以說"虛空即說去除遍虛空"。以之去除遍為去除遍,即去除遍。"也依作意"即因以只取離色而不取限定,也依以無邊遍滿行相轉起的遍作作意。"遍滿無邊"即因未取限定而作無邊,以遍作觸為前行的禪觸而觸。如藥師即是藥,如是虛空無邊即是虛空無邊處,合音后把ta音變為ca音。因為是禪轉起處所,所緣以住立義說為"它的處",因為見處字義為住立。處字在這裡也適合因相、生起、方位、住所義。 識無邊處釋注 281. 以此修習練熟自在相如轉向等為修習自在,以那修習自在。因為不超越色界想而不能證得,因為引導與它俱生的想作意現行成為退分,因為只以超越它而成就應超越的其他的超越,所以說"近色界禪的對治"。因為修習入路而引導上上殊勝,因為成就勝妙性,第二無色比初無色更寂靜自性,所以說"不像識無邊處那樣寂靜",因為將說"在這裡後後更極勝妙"。不應只作意"無邊無邊"不應修習,但應作意"無邊識,無邊識",或"識識"。 "在那相"即在那名為初無色識的識相。"轉心"即轉起修習心。"遍滿虛空的識"即在遍滿去除遍虛空而轉起的初無色識成為所緣。"入定"即依安止方式轉起。對自性法也因無超越所緣修習而這成為達到安止如第四無色。"但這裡安止方式如所說方式"即在這第二無色禪前分三或四速行是欲界俱舍受,如在初無色禪說"第四第五是無色界"等方式,或者意思是應知安止方式即在自性法所緣也依超越所緣修習方式而無色達到安止,如在死隨念釋中說"因為已達安止的禪在那裡只是超越所緣"的方式。

282.Sabbasoti sabbākārena paṭhamāruppe 『『āsannarūpajjhānapaccatthikatā, asantasabhāvatā』』ti evamādinā sabbena dosadassanākārena, tattha vā nikantipahānaanāvajjitukāmatādiākārena, sabbaṃ vā kusalavipākakiriyābhedato anavasesanti attho. Svāyamattho heṭṭhā vuttanayena ñātuṃ sakkāti āha 『『sabbasoti idaṃ vuttanayamevā』』ti. Jhānassa ākāsānañcāyatanatā bāhiratthasamāsavasena heṭṭhā vuttāti āha 『『pubbe vuttanayena jhānampi ākāsānañcāyatana』』nti . Ārammaṇassa pana samānādhikaraṇasamāsavasenāti sandassetuṃ 『『ārammaṇampī』』tiādi vuttaṃ. Tattha 『『purimanayenevā』』ti idaṃ 『『nāssa anto』』tiādinā vuttapadasiddhiṃ sandhāya vuttaṃ. Yathā adhiṭṭhānaṭṭhena, evaṃ sañjātidesaṭṭhenapi āyatana-saddena idha attho yujjatīti dassetuṃ 『『tathā』』tiādi vuttaṃ. Tattha sañjāyati etthāti sañjāti, sañjāti eva deso sañjātideso. Jhānaṃ appavattikaraṇena. Ārammaṇaṃ amanasikaraṇena. Ubhayampi vā ubhayatā yojetabbā. Jhānassapi hi anāvajjanaṃ, javanapaṭipādakena vā bhavaṅgamanassa anto akaraṇaṃ amanasikaraṇaṃ, ārammaṇassa ca ārammaṇakaraṇavasena appavattanaṃ appavattikaraṇanti atthassa sambhavato ekajjhaṃ katvā sāmaññaniddesena, ekasesanayena vā.

Pubbe anantassa ākāsassa ārammaṇakaraṇavasena paṭhamāruppaviññāṇaṃ attano pharaṇākāreneva 『『ananta』』nti manasi kātabbattā 『『anantaṃ viññāṇa』』nti vuttanti puna 『『manasikāravasena vā ananta』』nti vuttaṃ, sabbaso manasikaraṇavasenāti adhippāyo. Tenāha 『『anavasesato manasi karonto 『ananta』nti manasi karotī』』ti. Jhānavibhaṅgepi ayamevattho vuttoti dassento 『『yaṃ pana vibhaṅge vutta』』ntiādimāha. Tassā pāḷiyā evaṃ vā attho veditabbo – taṃyeva ākāsaṃ phuṭaṃ viññāṇaṃ viññāṇañcāyatanaviññāṇena manasi karotīti. Ayaṃ panattho yutto viya dissati, taṃyeva ākāsaṃ viññāṇena phuṭaṃ tena gahitākāraṃ manasi karoti. Evaṃ taṃ viññāṇaṃ anantaṃ pharatīti. Yaṃ hi ākāsaṃ paṭhamāruppasamaṅgī viññāṇena anantaṃ pharati, taṃ pharaṇākārasahitameva viññāṇaṃ manasi karonto dutiyāruppasamaṅgī anantaṃ pharatīti vuccati.

Manasikāravasena anantapharaṇākārena idha anantatā, na ākāsassa viya uppādantādiabhāvenāti 『『nāssa antoti ananta』』nti ettakamevāha. 『『Ruḷhīsaddo』』ti iminā 『『viññāṇānañca』』nti etassa padassa atthe viññāṇañca-saddo niruḷhoti dasseti, yathāvuttaṃ vā viññāṇaṃ dutiyāruppajjhānena añcīyati vuttākārena ālambīyatīti viññāṇañcanti evampettha attho daṭṭhabbo. Sesaṃ vuttatthamevāti āha 『『sesaṃ purimasadisamevā』』ti.

Ākiñcaññāyatanakathāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 282. "一切"即以一切相在初無色以"近色禪對治性、非寂靜自性"等一切見過患相,或在那裡以離愛著、不欲作意等相,或一切無餘即善、異熟、唯作差別的意思。這義能依前說方式了知,所以說"一切即只是如所說方式"。禪的虛空無邊處性以外部義複合詞方式在前已說,所以說"依前說方式禪也是虛空無邊處"。但爲了顯示所緣以同位複合詞方式而說"所緣也"等。其中"只依前方式"這是說關於以"它無邊際"等所說的字成就。爲了顯示如依住立義,如是依生起處所義也以處字在這裡適合義而說"如是"等。其中"在此生起"為生起,生起即是處所為生起處所。禪以使不轉起。所緣以不作意。或者兩者都應以兩種配合。因為禪也不轉向,或不作速行鋪路的有分心的進入為不作意,所緣以作所緣方式不轉起為使不轉起,因為義可能所以合一而以共相說,或依省略方式。 因為前以作無邊虛空為所緣方式而初無色識應以自遍滿行相作意為"無邊"而說"無邊識",所以又說"或依作意無邊",意思是以一切作意方式。所以說"完全作意為無邊而作意"。爲了顯示在禪分別中也說這義而說"但在分別論所說"等。或者應如是知那經文的義 - 以識無邊處識作意那被識遍滿的虛空。但這義似乎合理,以識作意那被識遍滿的虛空,被它所取行相。如是那識遍滿無邊。因為具初無色者以識遍滿無邊虛空,具第二無色者作意那帶遍滿行相的識而說遍滿無邊。 這裡無邊性以作意無邊遍滿行相,不像虛空以無生起邊際等,所以只說"它無邊際為無邊"。以"慣用詞"顯示"識無邊"這詞中識無邊字是慣用,或者這裡應見義為如所說識被第二無色禪以所說方式緣取為識無邊。余如所說義,所以說"余與前相同"。 無所有處釋注

1. Tatiyāruppakammaṭṭhāne yaṃ heṭṭhā vuttasadisaṃ, taṃ vuttanayānusārena veditabbaṃ, apubbameva vaṇṇayissāma. Tattha tassevāti yaṃ ārabbha viññāṇañcāyatanaṃ pavattaṃ, tasseva. Kiṃ pana tanti āha 『『ākāsānañcāyatanaviññāṇassā』』ti. Etena tato aññaṃ tatiyāruppajjhānassa ārammaṇaṃ natthīti dasseti. 『『Ārammaṇabhūtassā』』ti iminā tassa anārammaṇabhūtaṃ dutiyāruppaviññāṇaṃ nivatteti. Abhāvoti natthitā. Suññatāti rittatā. Vivittākāroti viveko. Tīhi padehi paṭhamāruppaviññāṇassa apagamameva vadati. 『『Manasi kātabbo』』ti vatvā manasikāravidhiṃ dassetuṃ 『『taṃ viññāṇa』』ntiādi vuttaṃ. Tattha amanasikaritvāti sabbena sabbaṃ manasi akatvā acintetvā. Vā-saddo aniyamattho, tena tīsu pakāresu ekenapi atthasiddhīti dasseti.

Tasmiṃ nimitteti tasmiṃ paṭhamāruppaviññāṇassa abhāvasaṅkhāte jhānuppattinimitte. Ākāse phuṭeti ākāsaṃ pharitvā pavatte. 『『Ākāsaphuṭe』』ti vā pāṭho. Suññavivittanatthibhāveti suññabhāve, vivittabhāve, natthibhāve cāti yena ākārena bhāvitaṃ, tassa gahaṇatthaṃ vuttaṃ. Atha vā suññavivittanatthibhāveti suññavivittatāsaṅkhāte natthibhāve, tena vināsābhāvameva dasseti, na pure abhāvādike.

Tasmiṃ hi appanācitteti ākiñcaññāyatanajjhānasampayutte appanāvasena pavatte citte, tasmiṃ vā paṭhamāruppassa apagamasaṅkhāte natthibhāve yathāvutte appanācitte uppanne. So bhikkhu abhāvameva passanto viharatīti sambandho. Puriso katthaci gantvā āgantvā suññameva passati, natthibhāvameva passatīti yojanā. Taṃ ṭhānanti taṃ sannipātaṭṭhānaṃ. 『『Parikammamanasikārena antarahite』』ti iminā ārammaṇakaraṇābhāvena tassa antaradhānaṃ na naṭṭhattāti dasseti. Tatridaṃ opammasaṃsandanaṃ – yathā so puriso tattha sannipatitaṃ bhikkhusaṅghaṃ disvā gato, tato sabbesu bhikkhūsu kenacideva karaṇīyena apagatesu āgantvā taṃ ṭhānaṃ bhikkhūhi suññameva passati, na bhikkhūnaṃ tatopi apagatakāraṇaṃ, evamayaṃ yogāvacaro pubbe viññāṇañcāyatanajjhānacakkhunā paṭhamāruppaviññāṇaṃ disvā pacchā natthīti parikammamanasikārena tasmiṃ apagate tatiyāruppajjhānacakkhunā tassa natthibhāvameva passanto viharati, na tassa apagamanakāraṇaṃ vīmaṃsati jhānassa tādisābhogābhāvatoti. Sabbaso viññāṇañcāyatanaṃ samatikkammāti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayānusārena veditabbaṃ.

我來將這段巴利文直譯成簡體中文： 283. 在第三無色業處中,凡與前所說相同者,應依所說方式了知,我們只註釋新的。其中"它"即緣何識無邊處轉起,即它。什麼是它?說"虛空無邊處識"。以此顯示無有異於它的第三無色禪所緣。以"成為所緣"此排除非它所緣的第二無色識。"無有"即不存在。"空"即空無。"遠離相"即遠離。以三詞只說初無色識的離去。說"應作意"后爲了顯示作意方法而說"那識"等。其中"不作意"即完全不作、不想。或字義為不定,以此顯示以三種方式之一也成就義。 "在那相"即在那名為初無色識無有的禪生起相。"遍滿虛空"即遍滿虛空而轉起。或讀作"虛空遍滿"。"空遠離不存在"說為取空性、遠離性、不存在性以何行相修習。或者"空遠離不存在"即名為空遠離的不存在,以此只顯示滅無,非前面的無有等。 "在那安止心"即在與無所有處禪相應依安止方式轉起的心,或在那如所說初無色離去名為不存在的安止心生起。連線為"那比丘只見無有而住"。解釋為如人往某處去後回來只見空無,只見不存在。"那處"即那集會處。以"以遍作作意消失"此顯示它以不作所緣方式消失非因滅失。這裡是譬喻對應 - 如那人見那裡集會的比丘僧團而去,後來所有比丘因某事而離去,回來見那處空無比丘,不探究比丘從那裡離去的原因,如是此瑜伽行者先以識無邊處禪眼見初無色識,後來以它不存在的遍作作意而離去時,以第三無色禪眼只見它不存在而住,不尋求它離去的原因因為禪無如是思惟。在"完全超越識無邊處"這裡應說的,應依前說方式了知。

1. Natthitā pariyāyāsuññavivittabhāvāti 『『natthī』』ti padassa atthaṃ vadantena suññavivittapadānipi gahitāni. Āmeḍitavacanaṃ pana bhāvanākāradassanaṃ. Vibhaṅgepi imassa padassa ayamevattho vuttoti dassetuṃ 『『yampi vibhaṅge』』tiādi vuttaṃ. Tattha taññeva viññāṇaṃ abhāvetīti yaṃ pubbe 『『anantaṃ viññāṇa』』nti manasi kataṃ paṭhamāruppaviññāṇaṃ, taṃyevāti attho . Taṃyeva hi ārammaṇabhūtaṃ paṭhamena viya rūpanimittaṃ tatiyenāruppenābhāvetīti. Khayato sammasananti bhaṅgānupassanamāha. Sā hi saṅkhatadhammānaṃ bhaṅgābhāvameva passantī 『『viññāṇampi abhāvetī』』tiādinā vattabbataṃ labhatīti adhippāyenāha 『『khayato sammasanaṃ viya vutta』』nti. Assāti pāṭhassa. Puna assāti viññāṇassa. Abhāvetīti abhāvaṃ karoti. Yathā ñāṇassa na upatiṭṭhati, evaṃ karoti amanasikaraṇato. Tato eva vibhāveti vigatabhāvaṃ karoti, vināseti vā yathā na dissati, tathā karaṇato. Teneva antaradhāpeti tirobhāvaṃ gameti. Na aññathāti imissā pāḷiyā evamattho, na ito aññathā ayujjamānakattāti adhippāyo.

Assāti paṭhamāruppaviññāṇābhāvassa. Kiñcananti kiñcipi. Sabhāvadhammassa appāvasesatā nāma bhaṅgo eva siyāti āha 『『bhaṅgamattampi assa avasiṭṭhaṃ natthī』』ti. Sati hi bhaṅgamattepi tassa sakiñcanatā siyā. Akiñcananti ca viññāṇassa kiñci pakāraṃ aggahetvā sabbena sabbaṃ vibhāvanamāha. Sesaṃ vuttanayameva.

Nevasaññānāsaññāyatanakathāvaṇṇanā

285.No ca santāti yathā nevasaññānāsaññāyatanasamāpatti saṅkhārāvasesasukhumabhāvappattiyā savisesā santā, evamayaṃ ākiñcaññāyatanasamāpatti no ca santā tadabhāvato. Yā ayaṃ khandhesu paccayayāpanīyatāya, rogamūlatāya ca rogasarikkhatā, dukkhatāsūlayogādinā gaṇḍasarikkhatā, pīḷājananādinā sallasarikkhatā ca, sā saññāya sati hoti, nāsatīti vuttaṃ 『『saññā rogo, saññā gaṇḍo, saññā salla』』nti. Sā cettha paṭukiccā pañcavokārabhavato oḷārikasaññā veditabbā. Na kevalaṃ saññā eva, atha kho vedanācetanādīnampi saṅgaho daṭṭhabbo. Saññāsīsena pana niddeso kato. Etaṃ santanti etaṃ asantabhāvakararogādisarikkhasaññāvirahato santaṃ. Tato eva paṇītaṃ. Kiṃ pana tanti āha 『『nevasaññānāsaññā』』ti ? Tadapadesena taṃsampayuttajjhānamāha 『『ādīnava』』nti. Ettha rogādisarikkhasaññādisabbhāvopi ādīnavo daṭṭhabbo, na āsannaviññāṇañcāyatanapaccatthikatāva. Uparīti catutthāruppe. Sā vāti sā eva. Vattitāti pavattitā nibbattitā vaḷañjitā.

Tasmiṃ nimitteti tasmiṃ tatiyāruppasamāpattisaṅkhāte jhānanimitte. Mānasanti cittaṃ 『『mano eva mānasa』』nti katvā, bhāvanāmanasikāraṃ vā. Taṃ hi manasi bhavanti mānasanti vuccati. Jhānasampayuttadhammānampi jhānānuguṇatāya samāpattipariyāyo labbhatīti āha 『『ākiñcaññāyatanasamāpattisaṅkhātesu catūsu khandhesū』』ti, ārammaṇabhūtesūti adhippāyo.

我來將這段巴利文直譯成簡體中文： 284. "不存在同義詞空遠離性"說"不存在"字的義時也取空遠離詞。而重複說是顯示修習行相。爲了顯示在分別論中也說這詞只是這義而說"在分別論也"等。其中"使那識不存在"即前以"無邊識"作意的初無色識,即它的意思。因為它作為所緣,如第一無色對色相,以第三無色使不存在。"從盡觀察"說觀壞。因為它只見有為法的壞無而獲得應說為"使識不存在"等的意趣而說"說如從盡觀察"。"它"即文句。又"它"即識。"使不存在"即作無有。如對智不現起,如是作因不作意。由此即使離去,作不存在,或使滅因作如不見的情況。由此即使消失,導向隱沒。"不異此"即這經文如是義,意思是不合理異於此。 "它"即初無色識無有。"某物"即任何。自性法少余即是壞,所以說"它的壞也無餘存"。因為若有壞也會是它有某物。"無所有"說完全不取識的某種相。余如所說方式。 非想非非想處釋注 285. "不寂靜"即如非想非非想處定以達到行余微細性而特別寂靜,如是這無所有處定不寂靜因無彼性。若有想則有這依蘊而滋養緣、以病根性而似病、以苦刺相應等而似瘡、以生逼惱等而似箭,無則無,所以說"想是病,想是瘡,想是箭"。這裡應知那是從五蘊有而粗的想為作用。不只想,而且應見包攝受、思等。但以想為首而作釋。"這寂靜"即這因離作不寂靜因素的似病等想而寂靜。由此即勝妙。什麼是它?說"非想非非想"。以它名說與它相應禪說"過患"。這裡應見似病等想等存在也是過患,不只是近識無邊處對治性。"上"即第四無色。"它"即它。"轉起"即轉起、生起、行使。 "在那相"即在那名為第三無色定的禪相。"意"即心因為"意即是意",或修習作意。因為它在意中有為意。因為與禪相應諸法也因隨順禪而得定的同義,所以說"在名為無所有處定的四蘊中",意思是作為所緣。

1. Yathāvuttaṃ ākiñcaññaṃ ārammaṇapaccayabhāvato āyatanaṃ kāraṇamassāti jhānaṃ ākiñcaññāyatanaṃ, ākiñcaññameva ārammaṇapaccayabhūtaṃ jhānassa kāraṇanti ārammaṇaṃ ākiñcaññāyatananti evaṃ vā attho daṭṭhabbo. Sesamettha heṭṭhā vuttanayānusārena veditabbaṃ.

Yāya saññāya bhāvatoti yādisāya saññāya atthibhāvena. Yā hi sā paṭusaññākiccassa abhāvato saññātipi na vattabbā, saññāsabhāvānātivattanato asaññātipi na vattabbā, tassā vijjamānattāti attho. Tanti taṃ jhānaṃ. Taṃ tāva dassetunti ettha tanti taṃ sasāpaṭipadaṃ, yathāvuttasaññaṃ, tassā ca adhigamupāyanti attho. Nevasaññīnāsaññīti hi puggalādhiṭṭhānena dhammaṃ uddharantena saññāvantamukhena saññā uddhaṭā, aññathā nevasaññānāsaññāyatananti uddharitabbaṃ siyā. Sā pana paṭipadā yattha pavattati, yathā ca pavattati, taṃ dassetuṃ 『『ākiñcaññāyatanaṃ santato manasi karoti, saṅkhārāvasesasamāpattiṃ bhāvetī』』ti vuttaṃ. Ākiñcaññāyatanaṃ hi catutthāruppabhāvanāya pavattiṭṭhānaṃ, saṅkhārāvasesasamāpatti pavattiākāroti. Yatra hi nāmāti yā nāma. Natthibhāvampīti viññāṇassa suññatampi, evaṃ sukhumampīti adhippāyo. Santārammaṇatāyāti santaṃ ārammaṇaṃ etissāti santārammaṇā, tabbhāvo santārammaṇatā, tāya, na jhānasantatāya. Na hi tatiyāruppasamāpatti catutthāruppajjhānato santā.

Codako 『『yaṃ santato manasi karoti, na tattha ādīnavadassanaṃ bhaveyya. Asati ca ādīnavadassane samatikkamo eva na siyā』』ti dassento 『『santato ce manasi karoti, kathaṃ samatikkamohotī』』ti āha. Itaro 『『asamāpajjitukāmatāyā』』ti parihāramāha, tena ādīnavadassanampi atthevāti dasseti. So hītiādinā vuttamevatthaṃ pākaṭataraṃ karoti. Tattha yasmiṃ jhāne abhirati, tattha āvajjanasamāpajjanādipaṭipattiyā bhavitabbaṃ. Sā panassa tatiyāruppe sabbaso natthi, kevalaṃ aññābhāvato ārammaṇakaraṇamattamevāti dassento 『『kiñcāpī』』tiādimāha.

Samatikkamitvāva gacchatīti tesaṃ sippīnaṃ jīvikaṃ tiṇāyapi amaññamāno te vītivattatiyeva. Soti yogāvacaro. Tanti tatiyāruppasamāpattiṃ. Pubbe vuttanayenāti 『『santā vatāyaṃ samāpattī』』tiādinā vuttena nayena santato manasi karonto. Tanti yāya nevasaññīnāsaññī nāma hoti, saṅkhārāvasesasamāpattiṃ bhāvetīti vuccati, taṃ saññaṃ pāpuṇātīti yojanā. Saññāsīsena hi desanā. Paramasukhumanti ukkaṃsagatasukhumabhāvaṃ. Saṅkhārāvasesasamāpattinti ukkaṃsagatasukhumatāya saṅkhārānaṃ sesatāmattaṃ samāpattiṃ. Tenāha 『『accantasukhumabhāvappattasaṅkhāra』』nti. Antamaticca accantaṃ. Yato sukhumatamaṃ nāma natthi, tathāparamukkaṃsagatasukhumasaṅkhāranti attho. Paṭhamajjhānūpacārato paṭṭhāya hi tacchantiyā viya pavattamānāya bhāvanāya anukkamena saṅkhārā tattha antimakoṭṭhāsataṃ pāpitā, tato paraṃ nirodho eva, na saṅkhārappavattīti. Tena vuccati 『『saṅkhārāvasesasamāpattī』』ti.

我來將這段巴利文直譯成簡體中文： 286. 如所說無所有為所緣緣性而是它的處即因,禪為無所有處,或者應如是見義為無所有即成為所緣緣的禪的因而所緣為無所有處。這裡余應依前說方式了知。 "以何想的存在"即以如何想的有。因為它因無粗想作用而不應說為想,因不超越想自性而不應說為非想,意思是因它存在。"它"即那禪。"先顯示它"這裡"它"即它連同行道,如所說想,及它的證得方法的意思。因為以補特伽羅為根據而舉法者以有想者方面舉想,否則應舉為非想非非想處。但爲了顯示那行道在何處轉起、如何轉起而說"以寂靜作意無所有處,修習行余定"。因為無所有處是第四無色修習的轉起處,行余定是轉起行相。"若名為"即哪個名為。"即不存在"即識的空也,意思是如是微細。"以寂靜所緣性"即此有寂靜所緣為寂靜所緣,它的狀態為寂靜所緣性,以它,非以禪寂靜性。因為第三無色定不比第四無色禪寂靜。 詰問者顯示"若以寂靜作意,則不應有見過患。而無見過患則不會有超越"而說"若以寂靜作意,如何有超越?"另一者說"以不欲入定"作回答,以此顯示也有見過患。以"因為他"等使已說義更明顯。其中於何禪有樂,于彼應有轉向、入定等行。但他于第三無色完全無有,只因無他而僅作所緣,爲了顯示這而說"雖然"等。 "超越而去"即他視那些工匠的生活不值草,只超越他們。"他"即瑜伽行者。"它"即第三無色定。"依前說方式"即以"這定實是寂靜"等所說方式以寂靜作意。應解釋為"他達到名為非想非非想者的那想,說修習行余定"。因為以想為首而說。"極微細"即達到最高微細性。"行余定"即因達最高微細性而諸行只有余的定。所以說"達最極微細性的行"。越過邊際為最極。因為無有比它更微細,意思是如是達最高極微細的行。因為從初禪近行開始如切削般轉起的修習由次第使諸行在那裡達到最後部分,此後只是滅,無有諸行轉起。所以說"行余定"。

287.Yaṃ taṃ catukkhandhaṃ. Atthatoti kusalādivisesavisiṭṭhaparamatthato. Visesato adhipaññāsikkhāya adhiṭṭhānabhūtaṃ idhādhippetanti āha 『『idha samāpannassa cittacetasikā dhammā adhippetā』』ti. Oḷārikāya saññāya abhāvatoti yadipi catutthāruppavipākasaññāya catutthāruppakusalasaññā oḷārikā, tathā vipassanāmaggaphalasaññāhi, tathāpi oḷārikasukhumatā nāma upādāyupādāya gahetabbāti pañcavokārabhavapariyāpannāya viya catuvokārepi heṭṭhā tīsu bhūmīsu saññāya viya oḷārikāya abhāvato. Sukhumāyāti saṅkhārāvasesasukhumabhāvappattiyā sukhumāya saññāya bhāvato vijjamānattā. Nevasaññāti ettha na-kāro abhāvattho, nāsaññanti ettha na-kāro aññattho, a-kāro abhāvatthova, asaññaṃ anasaññañcāti attho. Pariyāpannattāti ekadesabhāvena antogadhattā. Etthāti catutthāruppe. Dutiye atthavikappe nevasaññāti ettha na-kāro aññattho. Tathā nāsaññāti ettha na-kāro, a-kāro ca aññattho evāti tena dvayena saññābhāvo eva dassitoti dhammāyatanapariyāpannatāya āyatanabhāvo vuttovāti 『『adhiṭṭhānaṭṭhenā』』ti vuttaṃ nissayapaccayabhāvato.

Kiṃ pana kāraṇaṃ, yenettha saññāva edisī jātāti anuyogaṃ sandhāyāha 『『na kevala』』ntiādi. Saññāsīsenāyaṃ desanā katā 『『nānattakāyā nānattasaññino』』tiādīsu (dī. ni. 3.341, 359; a. ni.

我來將這段巴利文直譯成簡體中文： 287. "這"即那四蘊。"自性"即以善等差別殊勝勝義。因為這裡意指特別作為增上慧學住立,所以說"這裡意指入定者的心心所法"。"因無粗想"即雖然第四無色異熟想對第四無色善想是粗,如是對觀智、道果想,但粗細性應依相對而取,所以因無像五蘊有所攝的以及四蘊中下三地的想那樣的粗想。"微細"即因有達到行余微細性的微細想存在。在"非想"這裡na字義為無,在"非非想"這裡na字義為異,a字義只是無,意思是非想及非非想。"所攝"即以一分性包含。"這裡"即第四無色。在第二義釋中"非想"這裡na字義為異。如是在"非非想"這裡na字及a字都義為異,以彼二者只顯示想之無,因為法處所攝而說處性,因為以住立義說"依住立義"因為是依緣性。 "什麼因緣"即爲了這裡想為何如是生而質問而說"不只"等。以想為首作此說教如在"異身異想"等中;

9.24) viyāti daṭṭhabbaṃ. Evaṃ esa atthoti kañci visesaṃ upādāya sabhāvato atthīti vattabbasseva dhammassa kañci visesaṃ upādāya natthīti vattabbatāsaṅkhāto attho.

Atithokampi yaṃ telamatthi bhanteti āha akappiyabhāvaṃ upādāya, tadeva natthi, bhante, telanti āha nāḷipūraṇaṃ upādāya. Tenāha 『『tattha yathā』』tiādi.

Yadi ārammaṇasañjānanaṃ saññākiccaṃ, taṃ saññā samānā kathamayaṃ kātuṃ na sakkotīti āha 『『dahanakiccamivā』』tiādi. Saṅkhārāvasesasukhumabhāvappattiyā eva hesā paṭusaññākiccaṃ kātuṃ na sakkoti, tato eva ca ñāṇassa sugayhāpi na hoti. Tenāha 『『nibbidājananampi kātuṃ na sakkotī』』ti. Akatābhinivesoti akatavipassanābhiniveso appavattitasammasanacāro. Pakativipassakoti pakatiyā vipassako. Khandhādimukhena vipassanaṃ abhinivisitvā dvārālambanehi saddhiṃ dvārappavattadhammānaṃ vipassako sakkuṇeyya tabbisayaudayabbayañāṇaṃ uppādetuṃ, yathā pana sakkoti, taṃ dassetuṃ 『『sopī』』tiādi vuttaṃ. Kalāpasammasanavasenevāti catutthāruppacittuppādapariyāpanne phassādidhamme avinibbhujja ekato gahetvā kalāpato samūhato sammasanavasena nayavipassanāsaṅkhātakalāpasammasanavasena. Phassādidhamme vinibbhujjitvā visuṃ visuṃ sarūpato gahetvā aniccādivasena sammasanaṃ anupadadhammavipassanā. Evaṃ sukhumattaṃ gatā yathā dhammasenāpatināpi nāma anupadaṃ na vipassaneyyāti attho.

Therassāti aññatarassa therassa. Aññāhipīti ettha ayamaparā upamā – eko kira brāhmaṇo aññataraṃ purisaṃ manuññaṃ mattikabhājanaṃ gahetvā ṭhitaṃ disvā yāci 『『dehi me imaṃ bhājana』』nti. So surāsittataṃ sandhāya 『『nāyyo sakkā dātuṃ, surā ettha atthī』』ti āha. Brāhmaṇo attano samīpe ṭhitaṃ purisaṃ uddissa āha 『『tena hi imassa pātuṃ dehī』』ti. Itaro 『『natthayyo』』ti āha. Tattha yathā brāhmaṇassa ayogyabhāvaṃ upādāya 『『atthī』』tipi vattabbaṃ, pātabbatāya tattha abhāvato 『『natthī』』tipi vattabbaṃ jātaṃ, evaṃ idhāpīti daṭṭhabbaṃ.

Kasmā panettha yathā heṭṭhā 『『ananto ākāso, anantaṃ viññāṇaṃ, natthi kiñcī』』ti tattha tattha bhāvanākāro gahito, evaṃ koci bhāvanākāro na gahitoti? Keci tāva āhu – 『『bhāvanākāro nāma sopacārassa jhānassa yathāsakaṃ ārammaṇe pavattiākāro, ārammaṇañcettha ākiñcaññāyatanadhammā. Te pana gayhamānā ekassa vā pubbaṅgamadhammassa vasena gahetabbā siyuṃ, sabbe eva vā. Tattha paṭhamapakkhe viññāṇassa gahaṇaṃ āpannanti 『viññāṇaṃ viññāṇa』nti manasikāre catutthāruppassa viññāṇañcāyatanabhāvo āpajjati. Dutiyapakkhe pana sabbaso ākiñcaññāyatanadhammārammaṇatāya jhānassa 『ākiñcaññaṃ ākiñcañña』nti manasikāre ākiñcaññāyatanatā vā siyā, abhāvārammaṇatā vā. Sabbathā nevasaññānāsaññāyatanabhāvo na labbhatī』』ti. Tadidamakāraṇaṃ tathā jhānassa appavattanato. Na hi catutthāruppabhāvanā viññāṇamākiñcaññaṃ vā āmasantī pavattati, kiñcarahi? Tatiyāruppassa santataṃ.

Yadi evaṃ, kasmā pāḷiyaṃ 『『santa』』nti na gahitanti? Kiñcāpi na gahitataṃ sutte (dī. ni. 2.129; saṃ. ni.

我來將這段巴利文直譯成簡體中文： 9.24. 應見如此。"如是此義"即依某種特殊性而從自性應說為有的法,依某種特殊性而說為無的義。 "大德,有一點點油"因為說不適宜性而說,"大德,無油"因為說裝滿罐而說。所以說"那裡如"等。 若了知所緣是想的作用,它雖是想為何不能作?說"如火的作用"等。因為它達到行余微細性而不能作粗想作用,由此雖易為智所取也不成。所以說"不能生厭離"。"未作專注"即未作觀專注未轉起觀察行。"普通觀者"即普通的觀者。依蘊等門而專注觀,與門所緣一起觀門轉起法,能生起彼境生滅智,爲了顯示如何能而說"他也"等。"只依聚觀察"即以不分別攝入第四無色心生起的觸等法而一起取而依聚即依總體觀察名為導向觀的聚觀察。分別觸等法各別以自相取而依無常等觀察為逐一法觀。如是達到微細如名為法將軍也不能逐一觀的意思。 "長老"即某位長老。"其他也"這裡此是另一譬喻 - 據說一婆羅門見一人取妙陶器而立,乞求說"給我這器"。他因為灑滿酒而說"不能給,大德,這裡有酒"。婆羅門指示站在自己旁邊的人說"那麼給他喝"。另一人說"沒有,大德"。那裡如依婆羅門不適宜性應說"有",因為無可飲性也應說"無",如是這裡也應見。 為何這裡如下面"無邊虛空、無邊識、無所有"在那裡那裡取修習行相,如是不取某種修習行相?某些先說 -"修習行相名為有近行的禪在各自所緣的轉起行相,而這裡所緣是無所有處法。而它們被取時或應依一前導法而取,或一切。其中在第一種情況取識而成'識識'作意則成為第四無色的識無邊處性。但在第二種情況以一切無所有處法為所緣而禪'無所有無所有'作意則或成無所有處性,或成無有為所緣性。一切情況都不得非想非非想處性。"那不合理因為禪不如是轉起。因為第四無色修習不觸取識或無所有而轉起,而是什麼?第三無色的寂靜性。 若如是,為何在經中不取"寂靜"?雖在經中不取;

2.152), vibhaṅge (vibha. 606 ādayo) pana gahitameva. Yathāha – 『『taññeva ākiñcaññāyatanaṃ santato manasi karoti, saṅkhārāvasesasamāpattiṃ bhāvetī』』ti (vibha. 619). Atha kasmā vibhaṅge viya sutte bhāvanākāro na gahitoti? Veneyyajjhāsayato, desanāvilāsato ca. Ye hi veneyyā yathā heṭṭhā tīsu āruppesu 『『ananto ākāso, anantaṃ viññāṇaṃ, natthi kiñcī』』ti bhāvanākāro gahito, evaṃ aggahite eva tasmiṃ tamatthaṃ paṭivijjhanti, tesaṃ vasena sutte tathā desanā katā, suttantagatikāva abhidhamme suttantabhājanīye (vibha. 605 ādayo) uddesadesanā. Ye pana veneyyā vibhajitvā vutteyeva tasmiṃ tamatthaṃ paṭivijjhanti, tesaṃ vasena vibhaṅge bhāvanākāro vutto. Dhammissaro pana bhagavā sammāsambuddho dhammānaṃ desetabbappakāraṃ jānanto katthaci bhāvanākāraṃ gaṇhāti, katthaci bhāvanākāraṃ na gaṇhāti. Sā ca desanā yāvadeva veneyyavinayatthāti ayamettha desanāvilāso. Suttantadesanā vā pariyāyakathāti tattha bhāvanākāro na gahito, abhidhammadesanā pana nippariyāyakathāti tattha bhāvanākāro gahitoti evampettha bhāvanākārassa gahaṇe, aggahaṇe ca kāraṇaṃ veditabbaṃ.

Apare pana bhaṇanti – 『『catutthāruppe visesadassanatthaṃ sutte bhāvanākārassa aggahaṇaṃ, svāyaṃ viseso anupubbabhāvanājanito. Sā ca anupubbabhāvanā pahānakkamopajanitā pahātabbasamatikkamena jhānānaṃ adhigantabbato. Tathā hi kāmādivivekavitakkavicāravūpasamapītivirāgasomanassatthaṅgamamukhena rūpāvacarajjhānāni desitāni, rūpasaññādisamatikkamamukhena arūpajjhānāni. Na kevalañca jhānāniyeva, atha kho sabbampi sīlaṃ, sabbāpi paññā paṭipakkhadhammappahānavaseneva sampādetabbato pahātabbadhammasamatikkamadassanamukheneva desanā āruḷhā. Tathā hi 『『pāṇātipātaṃ pahāya pāṇātipātā paṭivirato』』tiādinā (dī. ni. 1.8, 194) sīlasaṃvaro, 『『cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī』』tiādinā (dī. ni. 1.213; ma. ni. 1.411, 421; 3.15, 75) indriyasaṃvaro, 『『neva davāya na madāyā』』tiādinā (ma. ni. 1.23, 422; 2.24; 3.75; saṃ. ni. 2.63; a. ni. 6.58; mahāni. 206; vibha. 518) bhojane mattaññutā, 『『idha bhikkhu micchājīvaṃ pahāya sammāājīvena jīvikaṃ kappetī』』tiādinā (saṃ. ni. 5.8) ājīvapārisuddhi, 『『abhijjhaṃ loke pahāya vigatābhijjhena cetasā』』tiādinā (dī. ni. 1.217; ma. ni. 1.412, 425; 3.16, 75) jāgariyānuyogo, 『『aniccasaññā bhāvetabbā asmimānasamugghātāya, aniccasaññino, meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṃ gacchati, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī』』tiādinā paññā paṭipakkhadhammappahānavaseneva desitā. Tasmā jhānāni desento bhagavā 『『vivicceva kāmehī』』tiādinā (dī. ni. 1.226; saṃ. ni. 2.152; a. ni.

我來將這段巴利文直譯成簡體中文： 2.152. 但在分別論中已取。如說:"以寂靜作意那無所有處,修習行余定"。那麼為何不像分別論那樣在經中取修習行相?因為所化機宜和說法妙用。因為有些所化如下面三無色中取"無邊虛空、無邊識、無所有"修習行相,如是不取它而通達彼義,依他們在經中如是作說法,在阿毗達磨中經分別的說明說法也依經行相。但有些所化于分別說時才通達彼義,依他們在分別論中說修習行相。而世尊、正等覺、法自在者知諸法應說方式,有處取修習行相,有處不取修習行相。那說法只為調伏所化,這是這裡說法妙用。或者經說法是含義說故那裡不取修習行相,但阿毗達磨說法是直說故那裡取修習行相,如是應知這裡取、不取修習行相的原因。 其他人說:"在經中不取修習行相是爲了顯示第四無色的殊勝,此殊勝由次第修習而生。那次第修習由斷次第而生因為應由超越應斷而證得諸禪。如是依離欲等、寂止尋伺、滅除喜、離貪樂、息滅優而說色界禪,依超越色想等而說無色禪。不只是諸禪,而且一切戒、一切慧都因應由斷對治法而成就故依顯示超越應斷法而登說法。如是依'斷殺生已離殺生'等說戒律儀,'以眼見色不取相不取隨相'等說根律儀,'不為遊戲不為憍慢'等說食知量,'這裡比丘斷邪命以正命活命'等說活命遍凈,'於世間斷貪以離貪心'等說精勤,'應修無常想為斷我慢,梅迦耶,有無常想者無我想住立,有無我想者到達我慢斷除,由漏盡而於現法自證知作證具足住無漏心解脫慧解脫'等慧只依斷對治法而說。所以世尊說諸禪時依'遠離欲等'等;

4.123) pahātabbadhammasamatikkamadassanamukheneva desesi. Tena vuttaṃ 『『kāmādivivekavitakkavicāravūpasamapītivirāgasomanassatthaṅgamamukhena rūpāvacarajjhānāni desitāni, rūpasaññādisamatikkamamukhena arūpajjhānānī』』ti. Tattha yathā rūpāvacaraṃ paṭhamaṃ jhānaṃ bhāvanāvisesādhigatehi vitakkādīhi viya saddhādīhipi tikkhavisadasūrasabhāvehi dhammehi samannāgatattā kāmacchandādīnaṃ nīvaraṇānaṃ, tadekaṭṭhānañca pāpadhammānaṃ vikkhambhanato uttarimanussadhammabhāvappattaṃ kāmāvacaradhammehi saṇhasukhumaṃ, santaṃ, paṇītañca hoti; dutiyajjhānādīni pana bhāvanāvisesena oḷārikaṅgappahānato tato sātisayaṃ saṇhasukhumasaṇhasukhumatarādibhāvappattāni honti. Tathā arūpāvacaraṃ paṭhamajjhānaṃ rūpavirāgabhāvanābhāvena pavattamānaṃ ārammaṇasantatāyapi aṅgasantatāyapi pākatikaparittadhammehi viya sabbarūpāvacaradhammehi santasukhumabhāvappattaṃ hoti. Ārammaṇasantabhāvenāpi hi tadārammaṇadhammā santasabhāvā honti, seyyathāpi lokuttaradhammārammaṇā dhammā.

Satipi dhammato, mahaggatabhāvenāpi ca abhede rūpāvacaracatutthato āruppaṃ aṅgatopi santameva, yatassa santavimokkhatā vuttā. Dutiyāruppādīni pana paṭhamāruppādito aṅgato, ārammaṇato ca santasantatarasantatamabhāvappattāni tathā bhāvanāvisesasamāyogato, svāyaṃ bhāvanāviseso paṭhamajjhānūpacārato paṭṭhāya taṃtaṃpahātabbasamatikkamanavasena tassa tassa jhānassa santasukhumabhāvaṃ āpādento catutthāruppe saṅkhārāvasesasukhumabhāvaṃ pāpeti. Yato catutthāruppaṃ yathā anupadadhammavipassanāvasena vipassanāya ārammaṇabhāvaṃ upagantvā pakativipassakassāpi nibbiduppattiyā paccayo na hoti saṅkhārāvasesasukhumabhāvappattito, tathā sayaṃ tatiyāruppadhammesu pavattamānaṃ te yāthāvato vibhāvetuṃ na sakkoti, yathā tadaññajjhānāni attano ārammaṇaṃ. Kevalaṃ pana ārabbha pavattimattamevassa tattha hoti , tayidaṃ ārammaṇabhāvenāpi nāma vibhūtākāratāya ṭhātuṃ appahontaṃ ārammaṇakaraṇe kiṃ pahoti. Tasmā tadassa avibhūtakiccataṃ disvā satthā heṭṭhā tīsu ṭhānesu bhāvanākāraṃ vatvā tādiso idha na labbhatīti dīpetuṃ catutthāruppadesanāyaṃ sutte bhāvanākāraṃ pariyāyadesanattā na kathesi.

Yasmā pana sārammaṇassa dhammassa ārammaṇe pavattiākāro atthevāti atisukhumabhāvappattaṃ taṃ dassetuṃ 『『taṃyeva ākiñcaññāyatanaṃ santato manasi karotī』』ti (vibha. 619) vibhaṅge vuttaṃ yathādhammasāsanabhāvato, pubbabhāgavasena vā vibhaṅge 『『santato manasi karotī』』ti vuttaṃ tadā yogino tassa vibhūtabhāvato. Appanāvasena pana sutte bhāvanākāro na gahito avibhūtabhāvato. Kammaṭṭhānaṃ hi kiñci ādito avibhūtaṃ hoti, yathā taṃ? Buddhānussatiādi. Kiñci majjhe, yathā taṃ? Ānāpānassati. Kiñci ubhayattha, yathā taṃ? Upasamānussatiādi. Catutthāruppakammaṭṭhānaṃ pana pariyosāne avibhūtaṃ bhāvanāya matthakappattiyaṃ ārammaṇassa avibhūtabhāvato. Tasmā catutthāruppe imaṃ visesaṃ dassetuṃ satthārā sutte bhāvanākāro na gahito, na sabbena sabbaṃ abhāvatoti niṭṭhamettha gantabbaṃ.

Pakiṇṇakakathāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 4.123. 只依顯示超越應斷法而說。所以說"依離欲等、寂止尋伺、滅除喜、離貪樂、息滅優而說色界禪,依超越色想等而說無色禪"。其中如色界初禪因具足由修習殊勝證得的尋等以及信等銳利、明凈、勇猛法性,鎮伏欲貪等蓋及與彼共住的惡法而達到上人法性,比欲界法細妙、寂靜、殊勝;而第二禪等因修習殊勝斷粗支而達到更加細妙、更加細妙等性。如是無色界初禪以修習離色而轉起,以所緣寂靜性及支分寂靜性而達到寂靜細妙性,如普通小法一樣比一切色界法。因為以所緣寂靜性那些所緣法也成為寂靜自性,如出世間法所緣諸法。 雖然從法性和廣大性無差別,但無色比色界第四禪從支分也寂靜,所以說它是寂靜解脫。而第二無色等由於如是修習殊勝相應而從支分、所緣達到比初無色等更寂靜、最寂靜性。此修習殊勝從初禪近行開始依超越彼彼應斷而使彼彼禪達到寂靜細妙性,在第四無色達到行余細妙性。因為第四無色如以逐一法觀方式成為觀的所緣時,因達到行余細妙性而不成為普通觀者生厭離的緣,如是自身轉起于第三無色法時不能如實顯示它們,如其他禪對自己所緣。而只有依止它而僅有轉起,此連以所緣性名也不能住立於明顯行相,何況作所緣。所以導師見它作用不明顯,在下三處說修習行相后,爲了顯示這裡無如是而在經中因含義說法不說第四無色說法的修習行相。 但因為有所緣法于所緣的轉起行相而爲了顯示它達到極細妙性,在分別論中說"以寂靜作意那無所有處"因為如法教性,或者在分別論中說"以寂靜作意"是依前分因為那時瑜伽者它明顯。但在經中不取依安止的修習行相因為不明顯。因為業處有些最初不明顯,如佛隨念等。有些中間,如安般念。有些兩處,如寂止隨念等。但第四無色業處在最後不明顯因為修習達頂點時所緣不明顯。所以導師爲了顯示第四無色這殊勝在經中不取修習行相,不是完全無有,應如是了知這裡的結論。 雜說釋注;

288.Asadisarūpoti dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāketumālādīhi rūpaguṇehi aññehi asādhāraṇarūpakāyo, sabhāvattho vā rūpa-saddo 『『yaṃ loke piyarūpaṃ sātarūpa』』ntiādīsu (dī. ni. 2.400; ma. ni. 1.133; vibha. 203) viya. Tasmā asadisarūpoti asadisasabhāvo, tena dasabalacatuvesārajjādiguṇavisesasamāyogadīpanato satthu dhammakāyasampattiyāpi asadisatā dassitā hoti. Itīti evaṃ vuttappakārena. Tasminti āruppe. Pakiṇṇakakathāpi viññeyyāti pubbe viya asādhāraṇaṃ tattha tattha jhāne patiniyatameva atthaṃ aggahetvā sādhāraṇabhāvato tattha tattheva pakiṇṇakaṃ visaṭaṃ atthaṃ gahetvā pavattā pakiṇṇakakathāpi vijānitabbā.

289.Rūpanimittātikkamatoti kasiṇarūpasaṅkhātassa paṭibhāganimittassa atikkamanato. Ākāsātikkamatoti kasiṇugghāṭimākāsassa atikkamanato. Ākāse pavattitaviññāṇātikkamatoti paṭhamāruppaviññāṇassa atikkamanato, na dutiyāruppaviññāṇātikkamanato. Tadatikkamato hi tasseva vibhāvanaṃ hoti. Dutiyāruppaviññāṇavibhāvane hi tadeva atikkantaṃ siyā, na tassa ārammaṇaṃ, na ca ārammaṇe dosaṃ disvā anārammaṇassa vibhāvanātikkamo yujjati. Pāḷiyañca 『『viññāṇañcāyatanaṃ sato samāpajjati…pe… sato vuṭṭhahitvā taṃyeva viññāṇaṃ abhāvetī』』ti vuttaṃ, na vuttaṃ 『『taṃyeva viññāṇañcāyatanaṃ abhāvetī』』ti, 『『taṃyeva abhāvetī』』ti vā. 『『Anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajjā』』ti ettha pana dvayaṃ vuttaṃ ārammaṇañca viññāṇaṃ, viññāṇañcāyatanañca. Tasmiṃ dvaye yena kenaci, yato vā vuṭṭhito, teneva padhānaniddiṭṭhena taṃ-saddassa sambandhe āpanne 『『ayañca ārammaṇātikkamabhāvanā』』ti viññāṇañcāyatanassa nivattanatthaṃ viññāṇavacanaṃ. Tasmā paṭhamāruppaviññāṇasseva abhāvanātikkamo vutto.

290.Evaṃsantepīti aṅgātikkame asatipi. Suppaṇītatarāti suṭṭhu paṇītatarā, sundarā paṇītatarā cāti vā attho. Satipi catunnaṃ pāsādatalānaṃ, sāṭikānañca tabbhāvato, pamāṇato ca samabhāve uparūpari pana kāmaguṇānaṃ, sukhasamphassādīnañca visesena paṇītatarādibhāvo viya etāsaṃ catunnaṃ samāpattīnaṃ āruppabhāvato, aṅgato ca satipi samabhāve bhāvanāvisesasiddho pana sātisayo uparūpari paṇītatarādibhāvoti imamatthaṃ dasseti 『『yathā hī』』tiādinā.

291.Nissitoti nissāya ṭhito. Duṭṭhitāti na sammā ṭhitā, dukkhaṃ vā ṭhitā. Tannissitanti tena nissitaṃ, ṭhānanti attho. Tannissitanti vā taṃ maṇḍapalaggaṃ purisaṃ nissāya ṭhitaṃ purisanti attho. Maṇḍapalaggañhi anissāya tena vinābhūte vivitte bahi okāse ṭhānaṃ viya ākāsalaggaviññāṇassa viveke tadapagame tatiyāruppassa ṭhānanti.

292.Ārammaṇaṃkaroteva, aññābhāvena taṃ idanti 『『āsannaviññāṇañcāyatanapaccatthikarūpāsannākāsārammaṇaviññāṇāpagamārammaṇaṃ, no ca santa』』nti ca diṭṭhādīnavampi taṃ ākiñcaññāyatanaṃ idaṃ nevasaññānāsaññāyatanajjhānaṃ aññassa tādisassa ārammaṇabhāvayogyassa abhāvena alābhena ārammaṇaṃ karoti eva. 『『Sabbadisampati』』nti idaṃ janassa agatikabhāvadassanatthaṃ vuttaṃ. Vuttinti jīvikaṃ. Vattatīti jīvati.

我來將這段巴利文直譯成簡體中文： 288. "無等色"即以三十二大人相八十種好一尋光明等色功德與他人不共色身,或者如"世間可愛色、可意色"等中色字義為自性義。所以"無等色"即無等自性,以此顯示具足十力四無畏等殊勝功德,也顯示導師法身成就無等。"如是"即如所說方式。"於它"即于無色。"也應知雜說"即不像前面那樣取各各禪中特定不共義,因為共通性而取彼彼處雜散義而轉起的雜說也應了知。 289. "超越色相"即超越名為遍色的似相。"超越虛空"即超越遍除虛空。"超越轉起于虛空的識"即超越初無色識,不是超越第二無色識。因為超越它則成為顯示它。因為若顯示第二無色識則它已超越,而非它的所緣,而見所緣過患而顯示超越無所緣是不合理的。在經中說"具念入識無邊處等至...具念出定后使那識不存在",不說"使那識無邊處不存在"或"使那不存在"。但在"無邊識而入識無邊處"這裡說兩者:所緣識和識無邊處。在那兩者中以任何一個,或從何者出定,以它為主要說明而得"它"字的聯繫,爲了遣除識無邊處而說識。所以說只超越修習初無色識的不存在。 290. "雖然如是"即雖無支分超越。"極勝妙"即善巧勝妙,或意思是善巧美妙勝妙。雖然四層樓閣和衣服從存在和量都相等,但上上欲功德和樂觸等特別勝妙等性,如是這四定雖然從無色性和支分相等,但由修習殊勝成就而上上特勝勝妙等性,以"如是"等顯示此義。 291. "依"即依止住。"惡住"即不善住,或苦住。"依它"即被它依,意思是住。或"依它"意思是依那人在樓閣者住的人。因為如不依樓閣者而離彼于空處住,如是第三無色識依止虛空而離開它時住。 292. "作所緣",因為無他而它即此即那無所有處雖見近識無邊處對治性、近虛空所緣、識離去所緣、不寂靜等過患,此非想非非想處禪因無其他如是應作所緣者而作它所緣。說"一切方面"爲了顯示人無處可去。"活計"即生活。"轉起"即生活。

293.Āruḷhotiādīsu ayaṃ saṅkhepattho – yathā koci puriso anekaporisaṃ dīghanisseṇiṃ āruḷho tassa uparimapade ṭhito tassā nisseṇiyā bāhumeva olubbhati aññassa alābhato, yathā ca paṃsupabbatassa, missakapabbatassa vā aggakoṭiṃ āruḷho tassa matthakameva olubbhati, yathā ca giriṃ silāpabbataṃ āruḷho paripphandamāno aññābhāvato attano jaṇṇukameva olubbhati, tathā etaṃ catutthāruppajjhānaṃ taṃ tatiyāruppaṃ olubbhitvā pavattatīti. Yaṃ panettha atthato avibhattaṃ, taṃ uttānameva.

Āruppaniddesavaṇṇanā niṭṭhitā.

Iti dasamaparicchedavaṇṇanā.

1. Samādhiniddesavaṇṇanā

Āhārepaṭikkūlabhāvanāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 293. 關於"攀登"等,此是略義 - 如某人登上多人高的長梯,站在它最上層時因無其他而只握著那梯的橫木,如登上塵土山或混合山的頂峰時而只握著它的頂部,如登上巖石山的山峰搖晃時因無他而只握著自己的膝蓋,如是此第四無色禪依止那第三無色而轉起。這裡義理未分別的都很明顯。 無色釋注已終。 如是第十品釋注。 定釋注 厭逆食修習釋注 provided by EasyChat

1. Uddeso nāma niddesattho mudumajjhimapaññābāhullato, āgato ca bhāro avassaṃ vahitabboti āha 『『ekā saññāti evaṃ uddiṭṭhāya āhāre paṭikkūlasaññāya bhāvanāniddeso anuppatto』』ti. Tatthāyaṃ saññā-saddo 『『rūpasaññā saddasaññā』』tiādīsu (mahāni. 14) sañjānanalakkhaṇe dhamme āgato, 『『aniccasaññā dukkhasaññā』』tiādīsu vipassanāyaṃ āgato, 『『uddhumātakasaññāti vā sopākarūpasaññāti vā ime dhammā ekatthā udāhu nānatthā』』tiādīsu samathe āgato. Idha pana samathassa parikamme daṭṭhabbo. Āhāre hi paṭikkūlākāraggahaṇaṃ, tappabhāvitaṃ vā upacārajjhānaṃ idha 『『āhāre paṭikkūlasaññā』』ti adhippetaṃ. Tattha yasmiṃ āhāre paṭikkūlasaññā bhāvetabbā, tattha nibbedavirāguppādanāya tappasaṅgena sabbampi āhāraṃ kiccappabhedādīnavopammehi vibhāvetuṃ 『『āharatīti āhāro』』tiādi āraddhaṃ.

Tattha āharatīti āhārapaccayasaṅkhātena uppattiyā, ṭhitiyā vā paccayabhāvena attano phalaṃ āneti nibbatteti pavatteti cāti attho. Kabaḷaṃ karīyatīti kabaḷīkāro, vatthuvasena cetaṃ vuttaṃ, lakkhaṇato pana ojālakkhaṇo veditabbo, kabaḷīkāro ca so yathāvuttenatthena āhāro cāti kabaḷīkārāhāro. Esa nayo sesesupi. Phusatīti phasso. Ayaṃ hi arūpadhammopi samāno ārammaṇe phusanākāreneva pavattati. Tathā hi so phusanalakkhaṇoti vuccati. Cetayatīti cetanā, attano sampayuttadhammehi saddhiṃ ārammaṇe abhisandahatīti attho, manosannissitā cetanā manosañcetanā. Upapattiparikappanavasena vijānātīti viññāṇaṃ. Evamettha sāmaññatthato, visesatthato ca āhārā veditabbā. Kasmā panete cattārova vuttā, aññe dhammā kiṃ attano phalassa paccayā na hontīti? No na honti, ime pana tathā ca honti aññathā cāti samānepi paccayabhāve atirekapaccayā honti, tasmā āhārāti vuccanti.

Kathaṃ? Etesu hi paṭhamo sayaṃ yasmiṃ kalāpe tappariyāpannānaṃ yathārahaṃ paccayo hontova ojaṭṭhamakaṃ rūpaṃ āharati, dutiyo tisso vedanā āharati, tatiyo tīsu bhavesu paṭisandhiṃ āharati, catuttho paṭisandhikkhaṇe nāmarūpaṃ āharati. Tenāha 『『kabaḷīkārāhāro』』tiādi. Ettha ca kammajādibhedabhinnā ojā sati paccayalābhe dve tisso paveṇiyo ghaṭentī ojaṭṭhamakarūpaṃ āharati, sukhavedanīyādibhedabhinno phassāhāro yathārahaṃ tisso vedanā āharati, puññābhisaṅkhārādibhedabhinno manosañcetanāhāro kāmabhavādīsu tīsu bhavesu yathārahaṃ saviññāṇaṃ, aviññāṇañca paṭisandhiṃ āharati, viññāṇāhāro yathāpaccayaṃ paṭisandhikkhaṇe nāmaṃ rūpaṃ, nāmarūpañca āharatīti daṭṭhabbaṃ. Atha vā upatthambhakaṭṭhena ime eva dhammā āhārāti vuttā. Yathā hi kabaḷīkārāhāro rūpakāyassa upatthambhakaṭṭhena paccayo, evaṃ arūpino āhārā sampayuttadhammānaṃ. Tathā hi vuttaṃ 『『kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo, arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ āhārapaccayena paccayo』』ti (paṭṭhā. 1.

我來將這段巴利文直譯成簡體中文： 294. 因多軟中慧,所說義為釋義,且已來的負擔必須擔負,所以說"一想即如是所說厭逆食想的修習釋義已到"。其中此想字在"色想、聲想"等中來爲了知相法,在"無常想、苦想"等中來為觀,在"是膨脹想或可意色想,這些法是一義還是異義"等中來為止,但這裡應見為止的準備。因為在食中取厭逆行相,或由此修習的近行禪這裡意為"厭逆食想"。其中應修厭逆食想的食,爲了在其中生起厭離離貪,依其關係以作用、差別、過患、譬喻顯示一切食而開始說"運來故為食"等。 其中"運來"意思是以名為食緣的生起或住立緣性而帶來、生起、轉起自果。"作團"為段,這依事物而說,但從相應知為養素相,"段"它依如說義而為食故為段食。此理于其餘亦同。"觸"為觸。因為這雖是無色法而以觸行相轉起于所緣。如是說它以觸為相。"思"為思,意思是與自己相應法一起決定於所緣,依意的思為意思。依生起構想而了別為識。如是這裡應從一般義及特殊義知諸食。為何說這四,其他法不是自果的緣?不是不是,而這些如是又異而於緣性相同時成為過量緣,所以說為食。 如何?因為其中初者自身作緣于彼聚所攝時運來以養素為八法之色,第二運來三受,第三運來於三有中的結生,第四運來結生剎那的名色。所以說"段食"等。這裡業生等差別的養素得緣時連結二三相續而運來以養素為八法之色,樂受等差別的觸食隨宜運來三受,福行等差別的意思食隨宜運來於欲有等三有中有識及無識的結生,識食隨緣運來結生剎那的名、色及名色,應如是見。或者以支援義只說這些法為食。因為如段食以支援義為色身的緣,如是無色食為相應法。如是說:"段食以食緣為此身的緣,無色食以食緣為相應法及彼等所生色的緣"(發趣論1.

1.15). Aparo nayo – ajjhattikasantatiyā visesapaccayattā kabaḷīkārāhāro, phassādayo ca tayo dhammā āhārāti vuttā. Visesapaccayo hi kabaḷīkārāhārabhakkhānaṃ sattānaṃ rūpakāyassa kabaḷīkārāhāro, nāmakāye vedanāya phasso, viññāṇassa manosañcetanā, nāmarūpassa viññāṇaṃ. Yathāha 『『seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati (saṃ. ni. 5.183). Tathā phassapaccayā vedanā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa』』nti (udā. 1; mahāva. 1; netti. 24).

Kabaḷīkārāhāreti kabaḷīkāre āhāre nikanti taṇhā, taṃ bhayaṃ anatthāvahato. Gadhitassa hi āhāraparibhogo anatthāya hoti. Hetuatthe bhummaṃ. Evaṃ sesesu. Nikantīti nikāmanā chandarāgo . Bhāyati etasmāti bhayaṃ, nikanti eva bhayaṃ nikantibhayaṃ. Kabaḷīkārāhārahetu imesaṃ sattānaṃ chandarāgo bhayaṃ bhayānakaṃ diṭṭhadhammikādibhedassa anatthassa sakalassāpi vaṭṭadukkhassa hetubhāvato. Tenevāha 『『kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷha』』ntiādi (saṃ. ni. 2.64; kathā. 296; mahāni. 7). Upagamanaṃ appahīnavipallāsassa ārammaṇena samodhānaṃ saṅgati sukhavedanīyādiphassuppatti bhayaṃ bhayānakaṃ tīhi dukkhatāhi aparimuccanato. Tenāha 『『sukhavedanīyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhā vedanā (saṃ. ni. 4.129), tassa vedanāpaccayā taṇhā…pe… dukkhakkhandhassa samudayo hotī』』ti (udā. 1). Tattha tattha bhave upapajjati etenāti upapatti, upapajjanaṃ vā upapatti, khipanaṃ bhayaṃ bhayānakaṃ upapattimūlakehi byasanehi aparimuttato. Tenāha 『『avidvā, bhikkhave, purisapuggalo puññañce saṅkhāraṃ abhisaṅkharoti, puññupagaṃ bhavati viññāṇaṃ. Apuññañce saṅkhāraṃ abhisaṅkharoti, apuññupagaṃ bhavati viññāṇa』』ntiādi (saṃ. ni. 2.51). Paṭisandhīti bhavantarādīhi paṭisandhānaṃ, taṃ bhayaṃ bhayānakaṃ paṭisandhinimittehi dukkhehi avimuccanato. Tenāha 『『viññāṇe ce, bhikkhave, āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷha』』ntiādi (saṃ. ni.

我來將這段巴利文直譯成簡體中文： 1.15. 另一理趣 - 因為是內相續的特殊緣而說段食及觸等三法為食。因為段食對食段食的眾生的色身是特殊緣,觸對名身中的受,意思對識,識對名色。如說:"諸比丘,譬如此身依食而住,依食而住立,無食不住立。如是觸緣受,行緣識,識緣名色"。 "段食"即在段食中的欲求貪愛,因招致無義利而它為怖畏。因為貪著者食用為無義利。處格表示因義。如是于其餘。"欲求"即欲求欲貪。"從此怖"為怖畏,欲求即怖畏為欲求怖畏。段食為因對這些眾生的欲貪是怖畏、可怖,因為是現見等差別無義利及一切輪迴苦的因。所以說:"諸比丘,若於段食有貪、有歡喜、有渴愛,識在那裡住立增長"等。"趣近"未斷顛倒者與所緣交會、結合、樂受等觸生起是怖畏、可怖,因不離三苦性。所以說:"諸比丘,緣樂受觸生起樂受,因其受緣愛...苦蘊集起"。"由此于彼彼有中生起"為生起,或生起為生起,投生是怖畏、可怖,因不離生起為根本的諸災害。所以說:"諸比丘,無知的人若造作福行,識成為趣向福,若造作非福行,識成為趣向非福"等。"結生"即與諸有間等結合,它是怖畏、可怖,因不離結生為緣的諸苦。所以說:"諸比丘,若於識食有貪、有歡喜、有渴愛,識在那裡住立增長"等(相應部

2.64).

Puttamaṃsūpamena ovādena dīpetabbo nicchandarāgaparibhogāya. Evaṃ hi tattha nikantibhayaṃ na hoti. Niccammā gāvī yaṃ yaṃ ṭhānaṃ upagacchati, tattha tattheva naṃ pāṇino khādantiyeva. Evaṃ phasse sati vedanā uppajjati, vedanā ca dukkhasallādito daṭṭhabbāti phasse ādīnavaṃ passantassa upagamanabhayaṃ na hotīti āha 『『phassāhāro niccammagāvūpamena dīpetabbo』』ti. Ekādasahi aggīhi sabbaso ādittā bhavā aṅgārakāsusadisāti passato upapattibhayaṃ na hotīti āha 『『manosañcetanāhāro aṅgārakāsūpamena dīpetabbo』』ti. Corasadisaṃ viññāṇaṃ anatthapātato, pahārasadisī vedanā duradhivāsatoti sammadeva passato paṭisandhibhayaṃ na hotīti āha 『『viññāṇāhāro sattisatūpamena dīpetabbo』』ti.

Evaṃ kiccādimukhena āhāresu ādīnavaṃ vibhāvetvā idāni tattha yathādhippetaṃ āhāraṃ niddhāretvā paṭikkūlato manasikāravidhiṃ dassetuṃ 『『imesu panā』』tiādi vuttaṃ. Upādāyarūpaniddesepi 『『kabaḷīkāro āhāro』』ti (dha. sa. 595) āgatattā tato visesento 『『asitapītakhāyitasāyitappabhedo』』ti āha, bhūtakathanaṃ vā etaṃ. Tattha asitapītakhāyitasāyitappabhedoti asitabbapātabbakhāyitabbasāyitabbavibhāgo kālabhedavacanicchāya abhāvato yathā 『『duddha』』nti. Kabaḷīkāro āhāro vāti avadhāraṇaṃ yathā phassāhārādinivattanaṃ, evaṃ ojāhāranivattanampi daṭṭhabbaṃ. Savatthuko eva hi āhāro idha kammaṭṭhānabhūto, tena āharīyatīti āhāroti evamettha attho daṭṭhabbo. Āharatīti āhāroti ayaṃ panattho nibbattitaojāvasena veditabbo. Imasmiṃ attheti imasmiṃ kammaṭṭhānasaṅkhāte atthe. Uppannā saññāti saññāsīsena bhāvanaṃ vadati. Tathā hi vakkhati 『『paṭikkūlākāraggahaṇavasena panā』』tiādi (visuddhi. 1.305).

Kammaṭṭhānaṃ uggahetvāti kammaṭṭhānaṃ pariyattidhammato, atthato ca suggahitaṃ sumanasikataṃ sūpadhāritaṃ katvā. Tenāha 『『uggahato ekapadampi avirajjhantenā』』ti. Tattha uggahatoti ācariyuggahato. Ekapadampīti ekampi padaṃ, ekakoṭṭhāsampi vā, padesamattampīti attho. Dasahākārehīti kasmā vuttaṃ, nanu antimajīvikābhāvato, piṇḍapātassa alābhalābhesu paritassanagedhādisamuppattito, bhuttassa sammadajananato, kimikulasaṃvaddhanatoti evamādīhipi ākārehi āhāre paṭikkūlatā paccavekkhitabbā? Vuttaṃ hetaṃ 『『antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ, abhisāpoyaṃ, bhikkhave, lokasmiṃ 『piṇḍolo vicarasi pattapāṇī』』』ti (saṃ. ni. 3.80), 『『aladdhā ca piṇḍapātaṃ paritassati, laddhā ca piṇḍapātaṃ gadhito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī』』ti (a. ni.

我來將這段巴利文直譯成簡體中文： 2.64. 應以嗜子肉譬喻教誡顯示無慾貪受用。如是于其中無慾求怖畏。剝皮牛走到哪裡,生物就在那裡吃它。如是有觸則受生起,受應從苦刺等見,見觸過患者無趣近怖畏,所以說"觸食應以剝皮牛譬喻顯示"。見被十一火完全燃燒的諸有如火炭坑者無生起怖畏,所以說"意思食應以火炭坑譬喻顯示"。正見識如盜賊因致無義利,受如打擊因難忍受者無結生怖畏,所以說"識食應以百矛譬喻顯示"。 如是以作用等門顯示諸食過患后,現在爲了顯示從中確定如所欲食的作意方法而說"于這些"等。因為在所造色釋中也說"段食"而爲了區別它而說"吃喝咀嘗差別",或這是說實情。其中"吃喝咀嘗差別"即應吃應飲應咀應嘗的區分,因為無時別言欲,如"牛乳"。"段食"的確定應見不僅遣除觸食等,也遣除養分食。因為這裡成為業處的食只有有事物的,所以此處應如是見"被運故為食"的義。但"運來故為食"此義應從所生養分了知。"於此義"即於此名為業處的義。"生起想"以想為首說修習。如是將說"依取厭逆行相"等。 "學習業處"即使業處從教法和義理善學、善作意、善憶持。所以說"從學習連一字也不錯"。其中"從學習"即從師學習。"連一字"即連一個字,或一部分,意思是少許。"以十行相"為何如是說,難道不應以最下生活性、討食在不得得時生憂貪等、食已正生(苦)、增長蟲聚等行相觀察食中厭逆性?因為這樣說:"諸比丘,此是諸生活中最下即是乞食,這在世間是咒罵:'乞食者手持缽遊行'"、"未得食團則憂,已得食團則貪著、迷醉、耽著、不見過患、不知出離而受用"、

3.124), 『『bhutto ca āhāro kassaci kadāci maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ āvahati, ukkocakādayo, takkoṭakādayo ca dvattiṃsa dvattiṃsa kulappabhedā kimayo ca naṃ upanissāya jīvantī』』ti.

Vuccate – antimajīvikābhāvo tāva cittasaṃkilesavisodhanatthaṃ kammaṭṭhānābhinivesato pageva manasi kātabbo 『『māhaṃ chavālātasadiso bhaveyya』』nti. Tathā piṇḍapātassa alābhalābhesupi paritassanagedhādisamuppattinivāraṇaṃ pageva anuṭṭhātabbaṃ suparisuddhasīlassa paṭisaṅkhānavato tadabhāvato. Bhattasammado anekantiko, paribhogantogadho vā veditabbo. Kimikulasaṃvaddhanaṃ pana na saṅgahetabbaṃ, saṅgahitameva vā 『『dasahākārehī』』ti ettha niyamassa akatattā. Iminā vā nayena itaresampettha saṅgaho daṭṭhabbo yathāsambhavamettha paṭikkūlatāpaccavekkhaṇassa adhippetattā. Tathā hi gharagoḷikavaccamūsikajatukavaccādikaṃ sambhavantaṃ gahitaṃ, na ekantikanti. Tathā pariyesanādīsupi yathāsambhavaṃ vattabbaṃ.

Gamanatotiādīsu paccāgamanampi gamanasabhāgattā gamaneneva saṅgahitaṃ. Paṭikkamanasālādiupasaṅkamanaṃ viya pariyesane samānapaṭikkūlaṃ hi asuciṭṭhānakkamanavirūpaduggandhadassanaghāyanādhivāsanehi. Gamanatoti bhikkhācāravasena gocaragāmaṃ uddissa gamanato. Pariyesanatoti gocaragāme bhikkhatthaṃ āhiṇḍanato. Paribhogatoti āhārassa paribhuñjanato. Ubhayaṃ ubhayena āsayati, ekajjhaṃ pavattamānopi kammabalavavatthito hutvā mariyādavasena aññamaññaṃ asaṅkarato sayati tiṭṭhati pavattatīti āsayo, āmāsayassa upari tiṭṭhanako pittādiko. Mariyādattho hi ayamākāro, tato āsayato. Nidadhāti yathābhutto āhāro nicito hutvā tiṭṭhati etthāti nidhānaṃ, āmāsayo, tato nidhānato. Aparipakkatoti gahaṇīsaṅkhātena kammajatejena aparipakkato. Paripakkatoti yathābhuttassa āhārassa vipakkabhāvato. Phalatoti nibbattito. Nissandatoti ito cito ca vissandanato. Sammakkhanatoti sabbaso makkhanato. Sabbattha āhāre paṭikkūlatā paccavekkhitabbāti yojanā. Taṃtaṃkiriyānipphattipaṭipāṭivasena cāyaṃ gamanatotiādikā anupubbī ṭhapitā, sammakkhanaṃ pana paribhogādīsu labbhamānampi nissandavasena visesato paṭikkūlanti sabbapacchā ṭhapitanti daṭṭhabbaṃ.

我來將這段巴利文直譯成簡體中文： 3.124. "食用食物有時對某人帶來死亡或等死的痛苦,依止它而生活著上膛等、鱷蜥等三十二三十二種種蟲族"。 說道 - 首先最下生活性爲了清凈心染污,在趣入業處之前就應作意"愿我不要如焦木塊"。如是對於討食在不得得時也應預先防止生起憂貪等,因為具足觀察的清凈戒者無彼。食醉不一定,或應知含攝在受用中。但增長蟲聚不應攝取,或已攝取因為未對"以十行相"作限定。或者應以此理見其他在此的攝取,因為這裡隨宜意圖觀察厭逆性。如是有的取家蜥蜴糞、老鼠糞等,不是一定的。如是于尋求等也應隨宜說。 關於"從行走"等,回來因與行走同類而攝於行走。如走近食堂等,因為尋求與不凈處踩踏、醜陋臭氣見聞忍受相同厭逆。"從行走"即依行乞而往聚落。"從尋求"即在聚落中為乞食而遊行。"從受用"即從食用食物。"二者以二者儲"即雖同時轉起但因業力安立而以界限互不混雜而儲存運轉為儲處,即在胃上方住立的膽汁等。因為此助詞表示界限,從彼儲處。"所吃的食物堆積住立於此"為收藏,即胃,從彼收藏。"從未消化"即從未被名為消化的業生火消化。"從已消化"即從所吃食物已消化性。"從果"即從生起。"從流出"即從此彼流出。"從涂染"即從一切涂染。一切處應配"應觀察食中厭逆性"。此"從行走"等次第依各各作用成就順序而安立,但涂染雖可得於受用等而特別由流出厭逆,應見安立於最後。

295.Evaṃ mahānubhāveti idāni vattabbapaṭipattiyā mahānubhāveti vadanti, sabbatthakakammaṭṭhānapariharaṇādisiddhaṃ vā dhammasudhammataṃ purakkhatvā yogāvacarena evaṃ paṭipajjitabbanti dassento 『『evaṃ mahānubhāve nāma sāsane』』tiādimāha. Tattha nāma-saddo sambhāvane daṭṭhabbo. Pabbajitena gāmābhimukhena gantabbanti yojanā. Ayañca gamanādito paccavekkhaṇā yogino na attuddesikāva, atha kho anuddesikāpīti dassento 『『sakalaratti』』ntiādinā dhuradvayaṃ pariggahesi. Pariveṇanti pariveṇaṅgaṇaṃ. Vīsatiṃsavāreti ettha santatipaccuppannavasena vāraparicchedoti keci, apare pana 『『uṇhāsanenā』』ti vadanti. Nīvaraṇavikkhambhanañhi appattā bhāvanā pharaṇapītiyā abhāvato nisajjāvasena kāyakilamathaṃ na vinodatiyevāti iriyāpathacalanaṃ hotiyeva. Vīsatiṃsaggahaṇaṃ pana yathāsallakkhitabhikkhācaraṇavelāvasena. Atha vā gamanato yāva sammakkhanamanasikāro eko vāro, evaṃ vīsatiṃsavāre kammaṭṭhānaṃ manasi karitvā. Nijanasambādhānīti janasambādharahitāni, tena appākiṇṇataṃ, appasaddataṃ, appanigghosatañca dasseti. Tato eva pavivekasukhāni janavivekena iṭṭhāni, pavivekassa vā jhānānuyogassa upakārāni. Yasmā chāyūdakasampannāni, tasmā sītalāni. Yasmā sucīni, tasmā ramaṇīyabhūmibhāgānīti purimāni dve pacchimānaṃ dvinnaṃ kāraṇavacanāni. Ariyanti niddosaṃ. Vivekaratinti jhānānuyogaratiṃ.

Kiñcāpi yogāvacarānaṃ vasanaṭṭhānaṃ nāma sujaggitaṃ susammaṭṭhameva hoti, kadāci pana jagganato pacchā evampi siyāti paṭikkūlatāpaccavekkhaṇāya sambhavadassanatthaṃ 『『pādarajagharagolikavaccādisamparikiṇṇa』』ntiādi vuttanti daṭṭhabbaṃ. Tattha paccattharaṇanti bhūmiyā chavirakkhaṇatthaṃ attharitabbaṃ cimilikādiattharaṇamāha. Jatukā khuddakavagguliyo. Upahatattāti dūsitattā. Tatoti tato tato. Appekadā ulūkapārāvatādīhīti idhāpi 『『appekadā』』ti padaṃ ānetvā sambandhitabbaṃ. Udakacikkhallādīhīti ādi-saddena kacavarādiṃ saṅgaṇhāti. Pariveṇato vihāraṅgaṇappavesamaggo vihāraracchā.

Vitakkamāḷaketi 『『kattha nu kho ajja bhikkhāya caritabba』』ntiādinā vitakkanamāḷake. Gāmamagganti gāmagāmimaggaṃ. Khāṇukaṇṭakamaggoti khāṇukaṇṭakavanto maggo. Daṭṭhabbo hotīti dassanena gamanaṃ upalakkheti.

Gaṇḍaṃpaṭicchādentenātiādi evamajjhāsayena nivāsanādi kātabbanti vattadassanaṃ, gaṇḍaroginā vātātapādiparissayavinodanatthaṃ gaṇḍaṃ paṭicchādayamānena viya. Atha vā gaṇḍaṃ viya gaṇḍaṃ paṭicchādayamānenāti ekaṃ gaṇḍa-saddaṃ ānetvā sambandhitabbaṃ bhavati. 『『Gaṇḍoti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana』』nti (a. ni. 9.15; saṃ. ni.

我來將這段巴利文直譯成簡體中文： 295. "如是大威力"即說現在應說的修習有大威力,或者前置由一切處業處受持等成就的法善法性而瑜伽行者應如是修習,故說"即于如是大威力的教中"等。其中"即"字應見為尊重。應配"出家者應向村落而行"。此從行走等的觀察對瑜伽者不僅為自己所指,也為他人所指,爲了顯示這點以"整夜"等攝取兩種任務。"院"即院庭。"二十或三十次"這裡有人說依相續現在而限定次數,但其他人說"由熱座"。因為未達鎮伏蓋的修習因無遍滿喜而不能以坐姿除去身疲,所以必有威儀變換。但取二十或三十是依如所觀察的乞食時間。或者從行走直到涂染作意為一次,如是作意二十或三十次業處。"無人擁擠"即無人群擁擠,由此顯示少人、少聲、少響。由此即獨處樂,因遠離人群而可意,或有助於遠離、禪修。因為具足蔭和水故清涼。因為清凈故地處可意,前二者為后二者的原因說明。"聖"即無過。"遠離樂"即禪修之樂。 雖然瑜伽行者的住處應是善掃善灑的,但有時掃后也可能如此,爲了顯示厭逆觀察的可能而說"足塵、家蜥蜴糞等散佈"等應如是見。其中"敷具"即說為保護地面應敷的地毯等敷具。"蝙蝠"為小蝙蝠。"被損害"即被污損。"從彼彼"即從彼彼處。"有時被貓頭鷹鴿子等"這裡也應取來"有時"字連結。"水泥等"以"等"字攝取垃圾等。從院到寺庭的入口道路為寺巷。 "思維圓形空地"即以"今天應在何處乞食"等思維的圓形空地。"村道"即通往村落之道。"樹樁荊棘道"即有樹樁荊棘的道路。"應見"表示以見而行。 "遮蓋瘡"等是顯示應以如是意樂著衣等規定,如瘡病者為消除風日等危難而遮蓋瘡。或者應取來一個"瘡"字連結為"如遮蓋瘡般遮蓋瘡"。"諸比丘,'瘡'是此五取蘊的同義語"(增支部9.15;相應部;

4.103) vacanato gaṇḍoti attabhāvassa pariyāyo, visesato rūpakāyassa dukkhatāsūlayogato, asucipaggharaṇato, uppādajarābhaṅgehi uddhumātakapakkapabhijjanato. Vaṇacoḷakanti vaṇapaṭicchādakavatthakhaṇḍaṃ. Nīharitvāti thavikato uddharitvā. Kuṇapānipīti pi-saddo garahāyaṃ evarūpānipi daṭṭhabbāni bhavantīti, sambhavadassane vā idampi tattha sambhavatīti. Adhivāsetabboti khamitabbo aññathā āhārassa anupalabbhanato. Gāmadvāreti gāmadvārasamīpe, ummārabbhantare vā. Gāmaracchā vinivijjhitvā ṭhitā oloketabbā honti yugamattadassināpi satāti adhippāyo.

Paccattharaṇādīti gharagolikavaccādisaṃkiliṭṭhapaccattharaṇādikaṃ. Anekakuṇapapariyosānanti ettha dunnivatthaduppārutamanussasamākulānaṃ gāmaracchānaṃ olokanampi ānetvā vattabbaṃ. Tampi hi paṭikkūlamevāti. Aho vatāti garahane nipāto. Bhoti dhammālapanaṃ. Yāvañcidaṃ paṭikkūlo āhāro yadatthaṃ gamanampi nāma evaṃ jegucchaṃ, duradhivāsanañcāti attho.

296.Gamanapaṭikkūlanti gamanameva paṭikkūlaṃ gamanapaṭikkūlaṃ. Adhivāsetvāpīti pi-saddo sampiṇḍanattho, tena 『『ettakenāpi mutti natthi, ito parampi mahantaṃ paṭikkūlaṃ sakalaṃ adhivāsetabbamevā』』ti vakkhamānaṃ paṭikkūlaṃ sampiṇḍeti. Saṅghāṭipārutenāti saṅghāṭiyā kappanapārupanena pārutasarīrena. Yatthāti yāsu vīthīsu. Yāva piṇḍikamaṃsāpīti yāva jaṅghapiṇḍikamaṃsappadesāpi. Udakacikkhalleti udakamisse kaddame. Ekena cīvaranti ekena hatthena nivatthacīvaraṃ. Macchā dhovīyanti etenāti macchadhovanaṃ, udakaṃ. Sammissa-saddo paccekaṃ sambandhitabbo. Oḷigallāni ucchiṭṭhodakagabbhamalādīnaṃ sakaddamānaṃ sandanaṭṭhānāni, yāni jaṇṇumattaasucibharitānipi honti. Candanikāni kevalānaṃ ucchiṭṭhodakagabbhamalādīnaṃ sandanaṭṭhānāni . Yatoti oḷigallādito. Tā makkhikāti tattha saṇḍasaṇḍacārino nīlamakkhikā. Nilīyantīti acchanti.

Dadamānāpītiādi satipi kesañci saddhānaṃ vasena sakkaccakāre paṭikkūlapaccavekkhaṇāyogyaṃ pana asaddhānaṃ vasena pavattanakaasakkaccakārameva dassetuṃ āraddhaṃ. Tuṇhī honti sayameva riñcitvā gacchissatīti. Gacchāti apehi. Reti ambho. Muṇḍakāti anādarālapanaṃ. Samudācarantīti kathenti. Piṇḍolyassa antimajīvikābhāvenāha 『『kapaṇamanussena viya gāme piṇḍāya caritvā nikkhamitabba』』nti.

我來將這段巴利文直譯成簡體中文： 4.103. 由於說"瘡是此身的同義語",特別是色身由於與苦刺相應、流出不凈、由生老壞而膨脹成熟破裂。"瘡布"即覆瘡布片。"取出"即從囊中提出。"屍體等"中"等"字用於厭惡,意思是如此等也應見,或在顯示可能時這也在彼可能。"應忍受"即應忍耐因為不然不得食物。"村門"即村門附近,或在門檻內。意思是貫穿村巷而立的應望,即使以軛量觀者也應如是。 "敷具等"即被家蜥蜴糞等污染的敷具等。"以眾多屍體為終"這裡也應取來觀看著裝不整齊的人群擁擠的村巷來說。因為那也是厭逆的。"唉呀"是厭惡的助詞。"善哉"是法的稱呼。意思是這食物如此厭逆,為此目的的行走也如是可厭、難忍。 296. "行走厭逆"即行走本身厭逆為行走厭逆。"即使忍受"中"即"字表結合,由此結合將說的"不僅如此得解脫,從此更大厭逆一切也必須忍受"的厭逆。"披雙衣"即以如法披著雙衣披覆身體。"于彼"即于彼等街道。"乃至小腿肉"即乃至小腿肉處。"水泥"即混有水的泥。"一衣"即一手所著衣。"洗魚水"即洗魚的水。"混"字應與各各連結。"污水溝"即穢水、胎垢污等混泥流處,有的甚至充滿及膝的不凈。"下水道"即僅穢水、胎垢污等的流處。"從彼"即從污水溝等。"彼蒼蠅"即在彼處群聚遊行的青蠅。"停留"即滯留。 "給與"等雖有某些凈信者恭敬,但爲了顯示適合厭逆觀察的非凈信者的不恭敬而開始說。"沉默"因為(想)他自己將捨去離開。"去"即離開。"喂"即喂。"禿人"為不敬稱呼。"稱呼"即說話。因乞食是最下生活而說"應如貧苦人般在村中乞食而出"。

297.Tatthāti tasmiṃ pattagate āhāre. Lajjitabbaṃ hoti 『『ucchiṭṭhaṃ nu kho ayaṃ mayhaṃ dātukāmo』』ti āsaṅkeyyāti, sedo paggharamāno āhārassa vā uṇhatāya, bhikkhuno vā sapariḷāhatāyāti adhippāyo. Sukkhathaddhabhattampīti sukkhatāya thaddhampi bhattaṃ, pageva takkakañjikādinā upasittanti adhippāyo. Tena sedena kilinnatāya paṭikkūlataṃ vadati.

Tasminti piṇḍapāte. Sambhinnasobheti sabbaso vinaṭṭhasobhe. Vemajjhato paṭṭhāyāti jivhāya majjhato paṭṭhāya. Dantagūthako dantamalaṃ. Vicuṇṇitamakkhitoti ubhayehi dantehi vicuṇṇito kheḷādīhi samupalitto. Evaṃbhūtassa cassa yāyaṃ pubbe vaṇṇasampadā, gandhasampadā, abhisaṅkhārasampadā ca, sā ekaṃsena vinassati, raso pana nasseyya vā na vāti āha 『『antarahitavaṇṇagandhasaṅkhāraviseso』』ti. Suvānadoṇiyanti sārameyyānaṃ bhuñjanakaambaṇe. Suvānavamathu viyāti vantasunakhachaḍḍanaṃ viya. Cakkhussa āpāthaṃ atītattā ajjhoharitabbo hotīti ukkaṃsagataṃ tassa paṭikkūlabhāvaṃ vibhāveti.

298.Paribhoganti ajjhoharaṇaṃ. Esa āhāro anto pavisamāno bahalamadhukatelamakkhito viya paramajeguccho hotīti sambandho. Antoti koṭṭhassa abbhantare. Nidhānamanupagato āmāsayaṃ appattoyeva āhāro pittādīhi vimissito hotīti āha 『『pavisamāno』』ti. Āmāsayapakkāsayavinimutto koyamāsayo nāmāti āsaṅkaṃ sandhāyāha 『『yasmā』』tiādi. Pittamevāsayo pittāsayo. Adhiko hotīti vuttaṃ mandapuññabāhullato lokassa. Evaṃ āsayatoti jeguccho hutvā anto paviṭṭho jegucchatarehi pittādīhi vimissito ativiya jeguccho hotīti evaṃ āsayato paṭikkūlatā paccavekkhitabbā.

299.Nidhānatoti etthāpi eseva nayo. Soti āhāro. Dasavassikenāti jātiyā dasavassena sattena. Okāseti āmāsayasaṅkhāte padese.

300.Evarūpeti edise, dasavassāni yāva vassasataṃ adhotavaccakūpasadiseti attho. Nidhānanti nidhātabbataṃ. Yathāvuttappakāreti sace pana 『『dasavassikenā』』tiādinā (visuddhi. 1.299) yathāvutto pakāro etassāti yathāvuttappakāro, tasmiṃ. Paramandhakāratimiseti ativiya andhakaraṇamahātamasi. Atiduggandhajegucche padese paramajegucchabhāvaṃ upagantvā tiṭṭhatīti sambandho. Kattha kiṃ viyāti āha 『『yathā nāmā』』tiādi. Kālameghena abhivuṭṭhe āvāṭe bahuso vassanena ekaccaṃ asucijātaṃ uppilavitvā vigaccheyyāti akālamegha-ggahaṇaṃ. Tiṇapaṇṇakilañjakhaṇḍa-ggahaṇaṃ na asubhassāpi asubhena sammissatāya asubhabhāvappattidassanatthaṃ. Kāyaggisantāpakuthitakuthanasañjātapheṇapubbuḷakācitoti gahaṇitejena pakkuthitanippakkatāya samuppannapheṇapubbuḷanicito. Aparipakkatoti aparipakkabhāvato.

我來將這段巴利文直譯成簡體中文： 297. "于彼"即于彼入缽的食物。應羞恥,"他是否想給我殘食"而可疑,意思是汗流出或由食物的熱,或比丘的熱惱。"乾硬飯"即因干而硬的飯,更何況以酪漿等澆注。由此說因被汗濡濕而厭逆。 "于彼"即于缽食。"雜失光澤"即一切完全失去光澤。"從中間開始"即從舌頭中間開始。"齒垢"為牙齒垢污。"碾碎塗抹"即被兩齒碾碎被唾液等塗抹。如是而此先前的色完成、香完成、調味完成,它必定消失,但味或消失或不消失,所以說"消失色香調味的差別"。"狗盆"即野狗食用的容器。"如狗吐"即如嘔吐狗的棄物。因過眼所及而應吞嚥,顯示它極度的厭逆性。 298. "受用"即吞嚥。此食入內如涂厚蜜油最為可厭,為其連結。"內"即腹內。食物入內未到達胃就與膽等混合,所以說"入內時"。考慮"離開胃與腸,這叫什麼處所?"而說"因為"等。"膽處所"即膽。說"過多"是因世人多福薄。"如是從處所"即入內成為可厭后與更可厭的膽等混合而成極可厭,如是應觀察從處所的厭逆性。 299. "從積存"這裡也是此理。"它"即食物。"十歲者"即生來十歲的眾生。"處所"即名為胃的部位。 300. "如是"即如此,從十年乃至百年如未洗廁所,意思是。"積存"即積存性。"如所說方式"即若如"十歲者"等所說的方式為其方式,于彼。"極黑暗"即極度造黑大暗。連結"到達極可厭性后住立在極臭惡可厭處"。"在何處如何"而說"譬如"等。取"非時云"是因多雨于坑洼某些不凈類上涌流去。取"草葉草蓆片"不是爲了顯示不凈也以不凈混合而成不凈。"由身火熱煮沸生起泡沫泡積滿"即由消化火煮熟而生起泡沫泡堆積。"未消化"即從未消化性。

301.Suvaṇṇarajatādidhātuyo viyāti yathā suvaṇṇarajatādidhātuyo vidhinā tāpiyamānā suvaṇṇarajatādike muñcantiyo suvaṇṇarajatādibhāvaṃ upagacchantīti vuccanti, na evamayaṃ. Ayaṃ pana āhāro kāyagginā paripakko pheṇapubbuḷake muñcanto saṇhaṃ karonti etthāti 『『saṇhakaraṇī』』ti laddhanāmake nisade pisitvā nāḷike khuddakaveḷunāḷikāyaṃ vaṇṇasaṇṭhānamattena pakkhippamānapaṇḍumattikā viya karīsabhāvaṃ upagantvā pakkāsayaṃ pūreti, muttabhāvaṃ upagantvā muttavatthiṃ pūretīti yojanā. Gahaṇiyā indhanabhāgo viya kimibhakkhabhāgo ca apākaṭova . Rasabhāgo phalato pakāsīyati, aparipakkasabhāgā ca teti te anāmasitvā karīsamuttabhāgā evettha dassitā.

1. Paṭikkūlassa nāma phalena paṭikkūleneva bhavitabbanti dassento 『『sammā paripaccamāno』』tiādimāha. Nakhadantādīnīti ādi-saddena na kevalaṃ tacādīni eva dvattiṃsākārapāḷiyaṃ (ma. ni. 3.154; khu. pā. 3.dvattiṃsākāra) āgatāni, atha kho akkhigūthakaṇṇagūthadantamalajallikāsambhavādīni dvattiṃsakoṭṭhāsavinimuttāni asubhāni saṅgaṇhanto 『『nānākuṇapānī』』ti āhāti daṭṭhabbaṃ.

303.Nissandamānoti vissavanto, paggharantoti attho. Ādinā pakārenāti ettha ādi-saddena nāsikāya siṅghāṇikā, mukhena kheḷo, kadāci pittaṃ, semhaṃ, lohitaṃ vamati, vaccamaggena uccāro, passāvamaggena passāvo, sakalakāye lomakūpehi sedajallikāti evaṃpakāraṃ asuciṃ saṅgaṇhāti. 『『Paṭhamadivase』』ti idaṃ nissandadivasāpekkhāya vuttaṃ. Tenāha 『『dutiyadivase nissandento』』ti. Vikuṇitamukhoti jigucchāvasena saṅkucitamukho. Tenāha 『『jegucchī』』ti. Maṅkubhūtoti vimanakajāto 『『imampi nāma posemī』』ti. Rattoti vatthaṃ viya raṅgajātena cittassa vipariṇāmākārena chandarāgena ratto. Giddhoti abhikaṅkhanasabhāvena abhigijjhanena giddho gedhaṃ āpanno. Gadhitoti dummocanīyabhāvena ganthito viya tattha paṭibaddho. Mucchitoti rasataṇhāya mucchaṃ mohaṃ āpanno. Virattoti vigatarāgo. Aṭṭīyamānoti dukkhiyamāno. Harāyamānoti lajjamāno. Jigucchamānoti hīḷento.

Navadvārehīti pākaṭānaṃ mahantānaṃ vasena vuttaṃ, lomakūpavivarehipi sandatevāti. Nilīyatīti attānaṃ adassento nigūhati, saṅkucati vā. Evanti ekena dvārena pavesanaṃ anekehi dvārehi anekadhā nikkhāmanaṃ, pakāsanaṃ pavesanaṃ, nigūḷhaṃ nikkhāmanampīti somanassajātena pavesanaṃ, maṅkubhūtena nikkhāmanaṃ, sārattena pavesanaṃ, virattena nikkhāmananti imehi pakārehi.

我來將這段巴利文直譯成簡體中文： 301. "如金銀等界"即如金銀等界以方法加熱時舍金銀等而達到金銀等性而說,此不如是。但此食被身火消化時放出泡沫泡,如在得名"細磨"的石臼中磨后投入小竹管中僅以色狀似黃泥般成糞性充滿腸,成尿性充滿膀胱,為其連結。消化火的燃料分和蟲食分不明顯。味分從果顯現,未熟同分為彼等,不觸及彼等而此處只顯示糞尿分。 302. 爲了顯示名為厭逆者必須以厭逆為果而說"正消化"等。"指甲牙齒等"中"等"字應見不僅攝取在三十二分經中出現的皮等,而且說"種種屍體"是攝取眼垢、耳垢、牙垢、垢污生起等超出三十二分的不凈。 303. "流出"即流下,意思是流出。"以初等方式"這裡"等"字攝取鼻中涕、口中唾、有時吐膽汁、痰、血、糞道大便、尿道小便、全身毛孔汗垢等如是方式的不凈。"第一天"這是依流出天數而說。所以說"第二天流出"。"厭惡面"即因厭惡而收縮的面。所以說"厭惡者"。"羞愧"即生疑惑"竟然養育這個"。"染"即如衣被染料般以心變異行相的欲貪而染。"貪"即以希求性的極貪而貪著得到貪。"著"即以難解脫性如被繫縛般系著于彼。"迷"即以味愛而得迷癡。"離染"即離去貪。"憂惱"即苦惱。"羞恥"即慚愧。"厭惡"即輕蔑。 "九門"是依明顯的大者而說,也從毛孔流出。"隱藏"即不顯示自己而藏,或收縮。"如是"即以這些方式:從一門入從多門多種出,顯明入隱藏出,生喜入生愧出,愛染入離染出。

304.Paribhogakālepīti pi-saddena paviṭṭhamattopi nāma pavesadvāraṃ jegucchaṃ karoti, pageva laddhaparivāso paripākappatto itaradvārānīti dasseti. Esa āhāro. Gandhaharaṇatthanti vissagandhāpanayanatthaṃ. Kāyaggināti gahaṇitejānugatena kāyusmānā. Pheṇuddehakanti pheṇāni uṭṭhapetvā uṭṭhapetvā. Paccitvāti paripākaṃ gantvā. Uttaramānoti uppilavanto. Semhādīti ādi-saddena pittādike saṅgaṇhāti. Karīsādīti ādi-saddena sedajallikādike. Imāni dvārāni mukhādīni. Ekaccanti passāvamaggaṃ sandhāya vadati. Cokkhajātikā pana mukhādīnipi dhovitvā hatthaṃ puna dhovantiyeva. Puna ekaccanti vaccamaggaṃ. Dvattikkhattunti dvikkhattuṃ, tikkhattuṃ vā. Ettha ca āhāratthāya gamanapariyesanānaṃ paṭikkūlatā āhāre paṭikkūlatā vuttā. Paribhogassa tannissayato, āsayanidhānānaṃ taṃsambandhato, itaresaṃ tabbikāratoti ayampi viseso veditabbo. Kimibhakkhabhāvopi hissa vikārapakkheyeva ṭhapetabboti.

我來將這段巴利文直譯成簡體中文： 304. "于受用時"中"亦"字顯示才入時就使入口可厭,更何況得住時到達消化(使)其他門。此食。"為除去氣味"即為去除臭氣。"由身火"即由隨消化火的身熱。"浮起泡沫"即一再生起泡沫。"煮"即到達成熟。"上浮"即浮上。"痰等"以"等"字攝取膽等。"糞等"以"等"字攝取汗垢等。"這些門"為口等。"某些"是關於尿道而說。但潔凈性者洗凈口等后還要再洗手。"又某些"即糞道。"二三次"即二次或三次。這裡說為食物而行走尋求的厭逆性是食中厭逆。應知這差別也是:受用因依彼,處所積存因關聯彼,其他因彼變異。它的蟲食性也應安置於變異分中。 provided by EasyChat

305.Taṃ nimittanti yathāvuttehi ākārehi punappunaṃ manasi karontassa paṭikkūlākāravasena upaṭṭhitaṃ kabaḷīkārāhārasaññitaṃ bhāvanāya nimittaṃ ārammaṇaṃ, na uggahapaṭibhāganimittaṃ. Yadi hi tattha uggahanimittaṃ uppajjeyya, paṭibhāganimittenapi bhavitabbaṃ. Tathā ca sati appanāppattena jhānena bhavitabbaṃ, na ca bhavati, kasmā? Bhāvanāya nānākārato, sabhāvadhammabhāvena ca kammaṭṭhānassa gambhīrabhāvato. Tenāha 『『kabaḷīkārāhārassa sabhāvadhammatāya gambhīrattā』』ti. Ettha hi yadipi paṭikkūlākāravasena bhāvanā pavattati. Ye pana dhamme upādāya kabaḷīkārāhārapaññatti, te eva dhammā paṭikkūlā, na paññattīti paṭikkūlākāraggahaṇamukhenapi sabhāvadhammeyeva ārabbha bhāvanāya pavattanato, sabhāvadhammānañca sabhāveneva gambhīrabhāvato na tattha jhānaṃ appetuṃ sakkoti. Gambhīrabhāvato hi purimasaccadvayaṃ duddasaṃ jātanti. Yadi upacārasamādhinā cittaṃ samādhiyati, kathaṃ kammaṭṭhānaṃ 『『saññā』』 icceva voharīyatīti āha 『『paṭikkūlākāraggahaṇavasena panā』』tiādi.

Idāni imissā bhāvanāya ānisaṃsaṃ dassetuṃ 『『imañca panā』』tiādi vuttaṃ. Rasataṇhāyāti madhurādirasavisayāya taṇhāya. Patilīyatīti saṅkucati anekākāraṃ tattha paṭikkūlatāya saṇṭhitattā. Patikuṭatīti apasakkati na visarati. Pativattatīti nivattati. Kantāranittharaṇatthikoti mahato dubbhikkhakantārassa nittharaṇappayojano. Vigatamadoti mānamadādīnaṃ abhāvena nimmado, madābhāvaggahaṇeneva cassa davamaṇḍanavibhūsanādīnampi abhāvo gahitoyevāti daṭṭhabbaṃ. Kabaḷīkārāhārapariññāmukhenāti vuttanayena paṭikkūlākārato kabaḷīkārāhārassa paricchijja jānanadvārena. Pañcakāmaguṇiko rāgoti anativattanaṭṭhena pañcasu kāmaguṇesu niyutto, tappayojano vā rāgo. Pariññaṃ samatikkamaṃ gacchati. Rasataṇhāya hi sammadeva vigatāya rūpataṇhādayopi vigatā eva honti bhojane mattaññutāya ukkaṃsagamanato. Sati ca visayisamatikkame visayo samatikkanto eva hotīti āha 『『so pañcakāmaguṇapariññāmukhena rūpakkhandhaṃ parijānātī』』ti. Rūpāyatanādīsu hi pariññaṃ gacchantesu tannissayabhūtāni, taggāhakā pasādā ca sukheneva pariññaṃ gacchantīti. Aparipakkādīti ādi-saddena āsayanidhānānampi saṅgaho daṭṭhabbo. Tattha aparipakkaṃ tāva udariyameva. Āsayaggahaṇena pittasemhapubbalohitānaṃ, paripakkaggahaṇena karīsamuttānaṃ, phalaggahaṇena kesādīnaṃ sabbesaṃ pariggaho siddho hotīti āha 『『kāyagatāsatibhāvanāpi pāripūriṃ gacchatī』』ti. Asubhasaññāyāti asubhabhāvanāya, aviññāṇakaasubhabhāvanānuyogassāti attho. Anulomapaṭipadaṃ paṭipanno hoti paṭikkūlākāraggahaṇena kāyassa asuciduggandhajegucchabhāvasallakkhaṇato. Imaṃ pana paṭipattinti imaṃ āhāre paṭikkūlasaññābhāvanaṃ. Amatapariyosānatanti nibbānaniṭṭhitaṃ āhāre paṭikkūlasaññābhāvanāsaṅkhātaṃ upacārajjhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā nibbānādhigamanti attho.

Āhārepaṭikkūlabhāvanāvaṇṇanā niṭṭhitā.

Catudhātuvavatthānabhāvanāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 305. "彼相"即以如所說諸行相反覆作意者以厭逆行相而現起的名為段食的修習相所緣,不是取相和似相。因為如果在彼生起取相,就應有似相。如是則應有到達安止的禪那,但不會有,為什麼?因為修習多種行相,以及作為實法業處深奧故。所以說"因段食是實法而深奧"。這裡雖然以厭逆行相而修習進行。但諸法依之而有段食概念,那些法是厭逆,不是概念,所以即使以厭逆行相取為門而緣實法修習進行,以及實法以自性深奧故不能在彼入定。因為深奧故前二諦難見。如果以近行定心得定,為什麼業處稱為"想"呢?所以說"但以厭逆行相取"等。 現在爲了顯示此修習的功德而說"此"等。"味愛"即緣甜等味的愛。"退縮"即收縮因為在彼以多種行相確立厭逆性。"避開"即遠離不擴散。"轉回"即返回。"欲渡荒野者"即以渡過大饑荒野為目的者。"離慢"即因無慢等而無慢,應見以取無慢也取得無放逸莊嚴裝飾等。"以段食遍知為門"即以如說方式從厭逆性遍知段食為門。"五欲功德貪"即以不超越義限定於、或以彼為目的的貪於五欲功德。走向遍知超越。因為味愛善離時色愛等也離,因為在食知量達到最上。且有超越能依時所依也超越,所以說"他以五欲功德遍知為門遍知色蘊"。因為色處等得遍知時,作為彼依的、取彼的凈根也容易得遍知。"未消化等"以"等"字應見也攝取處所積存。其中首先未消化僅胃物。以處所取得膽痰膿血等,以消化取得糞尿等,以果取得毛髮等一切的攝取成就,所以說"身至念修習也得圓滿"。"不凈想"即不凈修習,意思是無識不凈修習的實行。"隨順道"因以厭逆行相取而觀察身體不凈臭惡可厭性。"此修習"即此食厭逆想修習。"以不死為終"即以食厭逆想修習稱為近行禪為基礎增長觀而證得涅槃的意思。 食厭逆修習釋畢。 四界差別修習釋

306.『『Ekaṃ vavatthānanti evaṃ uddiṭṭhassa catudhātuvavatthānassa bhāvanāniddeso anuppatto』』ti uddeso nāma niddesattho mudumajjhapaññābāhullato , āgato ca bhāro avassaṃ vahitabboti katvā vuttaṃ. Tattha satipi visayabhedena vavatthānassa bhede vavatthānabhāvasāmaññena pana taṃ abhinnaṃ katvā vuttaṃ 『『ekaṃ vavatthāna』』nti, pubbabhāge vā satipi visayabhede atthasiddhiyaṃ tassa ekavisayatāvāti 『『ekaṃ vavatthāna』』nti vuttaṃ. Yathā hi dvattiṃsākāre kammaṃ karontassa yogino yadipi pubbabhāge visuṃ visuṃ koṭṭhāsesu manasikāro pavattati, aparabhāge pana ekasmiṃ khaṇe ekasmiṃyeva koṭṭhāse atthasiddhi hoti, na sabbesu, evamidhāpīti. Tattha siyā – yathā paṭikkūlabhāvasāmaññena dvattiṃsākārakammaṭṭhāne abhedato manasikāro pavattati, evaṃ idha dhātubhāvasāmaññena abhedato manasikāro pavattatīti 『『ekaṃ vavatthāna』』nti vuttanti? Nayidamevaṃ. Tattha hi paṇṇattisamatikkamato paṭṭhāya paṭikkūlavaseneva sabbattha manasikāro pavattetabbo, idha pana sabhāvasarasalakkhaṇato dhātuyo manasi kātabbā, na dhātubhāvasāmaññato. Tenevāha 『『sabhāvūpalakkhaṇavasena sanniṭṭhāna』』nti. Kiṃ vā etena papañcena, aññehi ekūnacattālīsāya kammaṭṭhānehi asaṃsaṭṭhaṃ catudhātuvavatthānaṃ nāma ekaṃ kammaṭṭhānanti dassetuṃ 『『ekaṃ vavatthāna』』nti vuttanti daṭṭhabbaṃ. 『『Catudhātuvavatthānassa bhāvanāniddeso』』ti kasmā vuttaṃ, nanu catudhātuvavatthānaṃ bhāvanāva? Saccaṃ bhāvanāva, sakiṃ pavattaṃ pana vavatthānaṃ, tassa bahulīkāro bhāvanāti vacanabhedena vuttaṃ. Kathaṃ pana bhāvanā niddisīyati tassā vacīgocarātikkantabhāvatoti? Nāyaṃ doso bhāvanatthe bhāvanāvohārato. Bhāvanattho hi kammaṭṭhānapariggaho idha 『『bhāvanā』』ti adhippeto.

我來將這段巴利文直譯成簡體中文： 306. "一個差別"說是"如是宣說的四界差別的修習解說已到"是因為說明以柔中慧為多,且已來的責任必須擔負而說。其中雖然由境界差別而有差別的差別,但以差別性共同故說彼為無分別而說"一個差別",或在前分雖有境界差別,在義成就時彼成為一境界故說"一個差別"。因為如在三十二分中作業的瑜伽者雖然在前分于各別部分轉起作意,但在後分在一剎那隻在一部分成就義,不在一切,這裡也如是。其中或有問:如在三十二分業處以厭逆性共同故無分別地轉起作意,如是這裡以界性共同故無分別地轉起作意故說"一個差別"?不是這樣。因為彼處從超越概念開始應以厭逆性在一切處轉起作意,但這裡應從自性自流相作意諸界,不是從界性共同。所以說"以自性標相而決定"。或者何須此戲論,應見爲了顯示四界差別是一個與其他三十九業處不混雜的業處而說"一個差別"。為什麼說"四界差別的修習解說"?四界差別不是就是修習嗎?誠然是修習,但一次轉起的差別,彼的多作為修習以語言差別而說。但如何解說超越語言境界的修習呢?這不是過失因為在修習義上施設修習。因為這裡"修習"意指修習義的業處攝取。

Sabhāvūpalakkhaṇavasenāti kakkhaḷattādikassa salakkhaṇassa upadhāraṇavasena. Idaṃ hi kammaṭṭhānaṃ pathavīkasiṇādikammaṭṭhānaṃ viya na paṇṇattimattasallakkhaṇavasena, nīlakasiṇādikammaṭṭhānaṃ viya na nīlādivaṇṇasallakkhaṇavasena, nāpi vipassanākammaṭṭhānaṃ viya saṅkhārānaṃ aniccatādisāmaññalakkhaṇasallakkhaṇavasena pavattati, atha kho pathavīādīnaṃ sabhāvasallakkhaṇavasena pavattati. Tena vuttaṃ 『『sabhāvūpalakkhaṇavasenā』』ti, kakkhaḷattādikassa salakkhaṇassa upadhāraṇavasenāti attho. Sanniṭṭhānanti ñāṇavinicchayo veditabbo, na yevāpanakavinicchayo, nāpi vitakkādivinicchayo . Dhātumanasikāroti dhātūsu manasikāro, catasso dhātuyo ārabbha bhāvanāmanasikāroti attho. Kātabbato kammaṃ, yogino sukhavisesānaṃ kāraṇabhāvato ṭhānañcāti kammaṭṭhānaṃ, catunnaṃ mahābhūtānaṃ sabhāvasallakkhaṇavasena pavattaṃ yogakammaṃ. Tenāha 『『dhātumanasikāro, dhātukammaṭṭhānaṃ, catudhātuvavatthānanti atthato eka』』nti. Tayidaṃ catudhātuvavatthānaṃ. 『『Dvidhā āgata』』nti kasmā vuttaṃ, nanu dhātuvibhaṅge nātisaṅkhepavitthāravasena āgataṃ, tasmā 『『tidhā āgata』』nti vattabbanti? Na, tatthāpi ajjhattikānaṃ dhātūnaṃ pabhedato anavasesapariyādānassa katattā, bāhirānañca dhātūnaṃ pariggahitattā . Atha vā dvidhā āgatanti ettha dvidhāva āgatanti na evaṃ niyamo gahetabbo, atha kho dvidhā āgatamevāti, tena tatiyassāpi pakārassa saṅgaho siddho hoti. So ca nātisaṅkhepavitthāranayo 『『saṅkhepato ca vitthārato cā』』ti ettha āvuttivasena, ca-saddeneva vā saṅgahoti daṭṭhabbo. Atha vā yo nātisaṅkhepavitthāranayena atisaṅkhepapaṭikkhepamukhena labbhamāno vitthārabhāgo, taṃ vitthāranayantogadhameva katvā vuttaṃ 『『dvidhā āgata』』nti. Evañca katvā 『『nātitikkhapaññassa dhātukammaṭṭhānikassa vasena vitthārato āgata』』nti idañca vacanaṃ samatthitaṃ hoti. 『『Mahāsatipaṭṭhāne』』ti ca idaṃ nidassanamattaṃ daṭṭhabbaṃ, satipaṭṭhāna(dī. ni. 2.378 ādayo; ma. ni. 3.111 ādayo) kāyagatāsatisuttādīsupi (ma. ni. 3.153 ādayo) tatheva āgatattā. Rāhulovādeti mahārāhulovāde (ma. ni. 2.113 ādayo). Dhātuvibhaṅgeti dhātuvibhaṅgasutte (ma. ni.

我來將這段巴利文直譯成簡體中文： "以自性標相"即以堅硬等自相觀察。因為此業處不像地遍等業處以僅概念標相,不像青遍等業處以青等色標相,也不像觀業處以諸行無常等共相標相而轉起,而是以地等自性標相而轉起。所以說"以自性標相",意思是以堅硬等自相觀察。"決定"應知是智決定,不是僅如此決定,也不是尋等決定。"界作意"即對諸界作意,意思是緣四界而修習作意。因應作故為業,因為是瑜伽者特殊樂的原因故為處,為業處,是以四大種自性標相而轉起的瑜伽業。所以說"界作意、界業處、四界差別在義上是一"。此四界差別。為什麼說"以二種方式傳來"?難道不是在界分別中以不太簡略廣釋方式傳來,所以應說"以三種方式傳來"嗎?不,因為在彼也由內界的分別而作無餘遍盡,以及攝取外界。或者"以二種方式傳來"這裡不應取必定僅是二種方式,而是以二種方式傳來,由此成就第三方式的攝取。且彼不太簡略廣釋方式應見由"以簡略及廣釋"的重複,或由"及"字而攝取。或者由不太簡略廣釋方式以否定太簡略為門而得到的廣釋分,將之包含于廣釋方式中而說"以二種方式傳來"。這樣說時"以不太利慧的界業處者的方式廣釋傳來"此語也得到證成。"大念處"這應見僅為舉例,因為在念處、身至唸經等中也如是傳來。"教誡羅睺羅"即大教誡羅睺羅(經)。"界分別"即界分別經。

3.342 ādayo), abhidhamme dhātuvibhaṅge (vibha. 172 ādayo) ca.

Kāmaṃ mahāsatipaṭṭhāne atthena upamaṃ parivāretvā desanā āgatā, upamā ca nāma yāvadeva upameyyatthavibhāvanatthāti upamaṃ tāva dassetvā upameyyatthaṃ vibhāvetuṃ 『『seyyathāpī』』tiādinā pāḷi ānītā. Kasmā panettha dhātuvasena, tatthapi catumahābhūtavasena kammaṭṭhānaniddeso katoti? Sattasuññatāsandassanatthaṃ, ettha dhātuvasena, tatthāpi oḷārikabhāvena supākaṭatāya, ekaccaveneyyajanacaritānukulatāya ca mahābhūtavasena kammaṭṭhānaniddeso katoti veditabbo. Tattha pathavīdhātūtiādīsu dhātuttho nāma sabhāvattho, sabhāvattho nāma suññatattho, suññatattho nāma nissattattho. Evaṃ sabhāvasuññatanissattatthena pathavīyeva dhātu pathavīdhātu. Āpodhātuādīsupi eseva nayo. Pathavīdhātūti sahajarūpadhammānaṃ patiṭṭhā dhātu, tathā āpodhātūti ābandhanadhātu, tejodhātūti paripācanadhātu, vāyodhātūti vitthambhanadhātūti evamettha samāso, bhāvattho ca veditabbo. Ayamettha saṅkhepo, vitthāro pana parato āgamissati.

Evaṃ tikkhapaññassātiādīsu evanti yathādassitaṃ pāḷiṃ paccāmasati. Nātitikkhapaññassa vitthāradesanāti katvā āha 『『tikkhapaññassā』』ti. Yathā vatthayugaṃ arahatīti vatthayugiko, evaṃ dhātukammaṭṭhānaṃ arahati, dhātukammaṭṭhānapayojanoti vā dhātukammaṭṭhāniko, tassa dhātukammaṭṭhānikassa.

Chekoti taṃtaṃsamaññāya kusalo, yathājāte sūnasmiṃ naṅguṭṭhakhuravisāṇādivante aṭṭhimaṃsādiavayavasamudāye avibhatte gāvīsamaññā, na vibhatte, vibhatte pana aṭṭhimaṃsādiavayavasamaññāti jānanako. Goghātakoti jīvikatthāya gunnaṃ ghātako. Antevāsīti kammakaraṇavasena tassa samīpavāsī tassa tannissāya jīvanato. Vinivijjhitvāti ekasmiṃ ṭhāne aññaṃ vinivijjhitvā. Mahāpathānaṃ vemajjhaṭṭhānasaṅkhāteti catunnaṃ mahāpathānaṃ tāya eva vinivijjhanaṭṭhānasaṅkhāte. Yasmā te cattāro mahāpathā catūhi disāhi āgantvā samohitā viya honti, tasmā taṃ ṭhānaṃ catumahāpathānaṃ, tasmiṃ catumahāpathe. Vilīyanti bhijjanti vibhajjantīti bīlā, bhāgā, va-kārassa ba-kāraṃ, i-kārassa ca ī-kāraṃ katvā. Tameva hi bhāgatthaṃ dassetuṃ 『『koṭṭhāsaṃ katvā』』ti vuttaṃ. Kiñcāpi ṭhita-saddo 『『ṭhito vā』』tiādīsu (a. ni.

我來將這段巴利文直譯成簡體中文： 3.342. 等)和阿毗達磨界分別中。 雖然在大念處中以義包圍譬喻而說法傳來,因為譬喻僅為顯明所喻義,所以首先顯示譬喻而為顯明所喻義以"譬如"等引經文。為什麼這裡以界,在彼也以四大種而作業處解說呢?應知爲了顯示有情空性,這裡以界,在彼也因粗顯而明顯,以及隨順某些所化有情根性而以大種作業處解說。其中"地界"等中界義即自性義,自性義即空性義,空性義即無有情義。如是以自性空性無有情義,地即是界為地界。水界等中也是此理。"地界"即俱生色法的住立界,如是"水界"即結合界,"火界"即遍熟界,"風界"即支援界,如是這裡應知複合詞和本質義。這是這裡的略說,詳說則後面將來。 "如是利慧者"等中"如是"指涉如所顯示的經文。因為是對不太利慧者的廣說而說"利慧者"。如配得衣對為衣對者,如是配得界業處、以界業處為目的為界業處者,他的界業處者。 "熟練"即對彼彼名稱善巧,即知道如在生牛身上未分割的尾毛蹄角等部分骨肉等支分集合時有牛名稱,已分割則無,已分割則有骨肉等支分名稱者。"屠牛者"即為活命而殺牛者。"弟子"即因作業而住近彼、依彼而活命者。"貫通"即在一處貫通他處。"在稱為諸大道中央處"即在稱為以那貫通處為四大道的。因為那四大道如從四方來而彙集,所以彼處為四大道,在彼四大道。"分"即分解分別,作va音為ba音,i音為ī音。爲了顯示彼分義而說"作部分"。雖然"住"字在"或住"等中...

5.28) viya ṭhānasaṅkhātairiyāpathasamaṅgitāya, gatinivattiatthatāya vā ṭhā-saddassa aññattha ṭhapetvā gamanaṃ sesairiyāpathasamaṅgitāya bodhako, idha pana yathā tathā rūpakāyassa pavattiākārabodhako adhippetoti āha 『『catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattāyathāṭhita』』nti . Tattha ākārenāti ṭhānādinā rūpakāyassa pavattiākārena. Ṭhānādayo hi iriyāsaṅkhātāya kāyikakiriyāya pavattiṭṭhānatāya 『『iriyāpathā』』ti vuccanti. Yathāṭhitanti yathāpavattaṃ. Yathāvuttaṭṭhānamevettha paṇidhānanti adhippetanti āha 『『yathāṭhitattāva yathāpaṇihita』』nti. Ṭhitanti vā kāyassa ṭhānasaṅkhātairiyāpathasamāyogaparidīpanaṃ. Paṇihitanti tadaññairiyāpathasamāyogaparidīpanaṃ. Ṭhitanti vā kāyasaṅkhātānaṃ rūpadhammānaṃ tasmiṃ tasmiṃ khaṇe sakiccavasena avaṭṭhānaparidīpanaṃ. Paṇihitanti paccayakiccavasena tehi tehi paccayehi pakārato nihitaṃ paṇihitanti evamettha attho veditabbo. Dhātusoti dhātuṃ dhātuṃ pathavīādidhātuṃ visuṃ visuṃ katvā. Paccavekkhatīti pati pati avekkhati ñāṇacakkhunā vinibbhujitvā passati.

Yathā chekotiādinā pāḷiyā saddatthavivaraṇavasena vuttamevatthaṃ idāni bhāvatthavibhāvanavasena dassetuṃ 『『yathā goghātakassā』』tiādi vuttaṃ. Tattha posentassāti maṃsūpacayaparibrūhanāya kuṇḍakabhattakappāsaṭṭhiādīhi saṃvaḍḍhentassa. Vadhitaṃ matanti hiṃsitaṃ hutvā mataṃ. Matanti ca matamattaṃ. Tenevāha 『『tāvadevā』』ti. Gāvīti saññā na antaradhāyati yāni aṅgapaccaṅgāni upādāya gāvīsamaññā, matamattāyapi gāviyā tesaṃ sannivesassa avinaṭṭhattā. Bilāsoti bilaṃ bilaṃ katvā. Vibhajitvāti aṭṭhisaṅghātato maṃsaṃ vivecetvā, tato vā vivecitaṃ maṃsaṃ bhāgaso katvā. Tenevāha 『『maṃsasaññā pavattatī』』ti. Pabbajitassapi apariggahitakammaṭṭhānassa. Ghanavinibbhoganti santatisamūhakiccaghanānaṃ vinibbhujanaṃ vivecanaṃ. Dhātuso paccavekkhatoti yathāvuttaṃ ghanavinibbhogaṃ katvā dhātuso paccavekkhantassa. Sattasaññāti attānudiṭṭhivasena pavattā sattasaññāti vadanti, vohāravasena pavattasattasaññāyapi tadā antaradhānaṃ yuttameva yāthāvato ghanavinibbhogassa sampādanato. Evaṃ hi sati yathāvuttaopammatthena opameyyattho aññadatthu saṃsandati sameti. Tenevāha 『『dhātuvaseneva cittaṃ santiṭṭhatī』』ti.

1. Evaṃ dhātukammaṭṭhānassa saṅkhepato āgataṭṭhānaṃ dassetvā idāni vitthārato āgataṭṭhānaṃ dassetuṃ 『『mahāhatthipadūpame panā』』tiādi vuttaṃ. Evanti iminā rāhulovāda- (ma. ni. 2.113 ādayo) dhātuvibhaṅgesu (ma. ni.

我來將這段巴利文直譯成簡體中文： 5.28)等中如具有稱為住立的威儀,或以止息行動為義,ṭhā音在他處除去行走表示具有其餘威儀,但這裡意指如此色身轉起行相的顯示故說"以任何一種四威儀行相而住故為如住"。其中"行相"即以住立等色身轉起行相。因為住立等以稱為威儀的身業轉起處所性故稱為"威儀"。"如住"即如轉起。這裡意指如所說處即是安立故說"以如住故如安立"。或"住"為顯示身體與稱為住立的威儀結合。"安立"為顯示與其他威儀結合。或"住"為顯示稱為身的色法在彼彼剎那以自作用而住立。"安立"即應知這裡義為以緣作用由彼彼緣分別安置為安立。"以界"即將地等界各別分開。"觀察"即一再以智眼分別而見。 現在爲了以本質義顯明以"如熟練"等經典以語義解說而說的義而說"如屠牛者"等。其中"養育"即以增長肉量養育以糠飯棉籽等培育。"被殺死"即被害而死。"死"即才死。所以說"就在那時"。"牛"想不消失因為依彼彼支分而有牛名稱,因為才死的牛彼等安置未壞。"分部"即一分一分作。"分別"即從骨聚分離肉,或分離的肉分成部分。所以說"肉想轉起"。"出家者"也是未攝取業處者。"聚分離"即相續、聚集、作用諸聚的分別分離。"以界觀察"即作如說聚分離后以界觀察。"有情想"他們說是以我見轉起的有情想,依言說轉起的有情想在那時消失也適合因為如實成就聚分離。如是則所喻義必定與如說能喻義相應契合。所以說"心唯以界而住立"。 307. 如是顯示界業處略說處后,現在爲了顯示廣說處而說"但在大象足跡喻"等。"如是"以此倣傚教授羅睺羅界分別...;

3.342 ādayo; vibha. 172 ādayo) dhātukammaṭṭhānassa vitthārato āgamanameva upasaṃharati, na sabbaṃ desanānayaṃ aññathāpi tattha desanānayassa āgatattā.

Tatrāti tasmiṃ yathādassite mahāhatthipadūpamapāṭhe. Ajjhattikāti sattasantānapariyāpannā. Ajjhattaṃ paccattanti padadvayenāpi taṃtaṃpāṭipuggalikadhammo vuccatīti āha 『『ubhayampi niyakassa adhivacana』』nti. Sasantatipariyāpannatāya pana attani gahetabbabhāvūpagamanavasena attānaṃ adhikicca pavattaṃ ajjhattaṃ. Taṃtaṃsantatipariyāpannatāya paccattaṃ. Tenevāha 『『attani pavattattā ajjhattaṃ, attānaṃ paṭicca paṭicca pavattattā paccatta』』nti. Kakkhaḷanti kathinaṃ. Yasmā taṃ thaddhabhāvena sahajātānaṃ patiṭṭhā hoti, tasmā 『『thaddha』』nti vuttaṃ. Kharigatanti kharīsu kharasabhāvesu gataṃ tappariyāpannaṃ, kharasabhāvamevāti attho. Yasmā pana kharasabhāvaṃ pharusākārena upaṭṭhānato pharusākāraṃ hoti, tasmā vuttaṃ 『『pharusa』』nti. Tenāha 『『dutiyaṃ ākāravacana』』nti. Upādinnaṃ nāma sarīraṭṭhakaṃ. Taṃ pana kammasamuṭṭhānataṃ sandhāya upādinnampi atthi anupādinnampi, taṇhādīhi ādinnagahitaparāmaṭṭhavasena sabbampetaṃ upādinnamevāti dassetuṃ 『『upādinnanti daḷhaṃ ādinna』』ntiādi vuttaṃ. Tattha 『『mama』』nti gahitaṃ 『『aha』』nti parāmaṭṭhanti yojanā. Seyyathidanti kathetukamyatāpucchāvācīti āha 『『taṃ katamanti ceti attho』』ti. Tatoti pacchā. Tanti taṃ ajjhattikādibhedato dassitaṃ pathavīdhātuṃ. Dassentoti vatthuvibhāgena dassento. Kiñcāpi matthaluṅgaṃ aṭṭhimiñjeneva saṅgahetvā idha pāḷiyaṃ visuṃ na uddhaṭaṃ, paṭisambhidāmagge (paṭi. ma.

我來將這段巴利文直譯成簡體中文： 3.342等;172等)中界業處的廣說傳來,不是一切說法方式因為在彼說法方式也以其他方式傳來。 "其中"即在如所顯示的大象足跡喻經文中。"內"即包含在有情相續中。因為以"內自"兩詞說各個補特伽羅法故說"兩者都是己的代名"。但因包含在自相續中以及依攝取于自的方式而關於自而轉起為內。因包含在各個相續中為自。所以說"因轉起于自故內,因依自而轉起故自"。"堅硬"即固實。因為它以僵硬性作為俱生(法)的住立,所以說"僵硬"。"粗重"即至於粗重、粗重性中、包含其中,意思是粗重性。又因為粗重性以粗糙行相而現起是粗糙行相,所以說"粗糙"。所以說"第二是行相語"。"執取"即住于身體。而它關於業等起性有執取也有非執取,爲了顯示以愛等執取攝持觸碰的方式一切這些都是執取而說"執取即堅執"等。其中"我的"所攝持被"我"所觸碰的結合。"什麼是"即表達欲說問句故說"意思是'那是什麼'"。"從彼"即之後。"彼"即彼從內等差別顯示的地界。"顯示"即以事物差別而顯示。雖然腦髓與骨髓一起攝取而在這裡經文中未單獨列舉,在無礙解道...

1.4) pana vīsatiyā ākārehi paripuṇṇaṃ katvā dassetuṃ visuṃ gahitanti tampi saṅgaṇhanto thaddhabhāvādhikatāya pathavīdhātukoṭṭhāsesuyeva 『『matthaluṅgaṃ pakkhipitvā vīsatiyā ākārehi pathavīdhātu niddiṭṭhāti veditabbā』』ti āha. 『『Yaṃ vā panaññampi kiñcī』』ti vā iminā pāḷiyaṃ matthaluṅgassa saṅgaho daṭṭhabbo. Tasmā idha 『『yaṃ vā panaññampi kiñcī』』ti idaṃ pubbāparāpekkhaṃ 『『matthaluṅgaṃ pakkhipitvā vīsatiyā ākārehi pathavīdhātu niddiṭṭhāti veditabbā, yaṃ vā panaññampi kiñcī』』ti vacanato. Puna yaṃ vā panaññampi kiñcīti avasesesu tīsu koṭṭhāsesūti yojetabbaṃ. Tīsu koṭṭhāsesūti tippakāresu koṭṭhāsesu. Na hi te tayo koṭṭhāsā.

Vissandanabhāvenāti paggharaṇasabhāvena. Appotīti visarati. Pappotīti pāpuṇāti, sasambhāraāpavasena cetaṃ vuttaṃ. So hi vissandanabhāvena sasambhārapathavīsaṅkhātaṃ taṃ taṃ ṭhānaṃ visarati, pāpuṇāti ca, lakkhaṇāpavaseneva vā. Sopi hi sahajātaaññamaññanissayādipaccayatāya sesabhūtattayasaṅkhātaṃ taṃ taṃ ṭhānaṃ dravabhāvasiddhena vissandanabhāvena ābandhattaṃ, āsattattaṃ, avippakiṇṇañca karontaṃ 『『appoti pappotī』』ti vattabbataṃ arahatīti.

Tejanavasenāti nisitabhāvena tikkhabhāvena. Vuttanayenāti kammasamuṭṭhānādivasena 『『nānāvidhesū』』ti āpodhātuyaṃ vuttanayena. Kupitenāti khubhitena. Usumajātoti usmābhibhūto. Jīratīti jiṇṇo hoti. Tejodhātuvasena labbhamānā imasmiṃ kāye jarāpavatti pākaṭajarāvasena veditabbāti dassetuṃ 『『indriyavekallata』』ntiādi vuttaṃ. Sarīre pakatiusumaṃ atikkamitvā uṇhabhāvo santāpo, sarīrassa dahanavasena pavatto mahādāho paridāhoti ayametesaṃ viseso. Yena jīrīyatīti ca ekāhikādijararogena jarīyatītipi attho yujjati. Satakkhattuṃ tāpetvā tāpetvā sītudake pakkhipitvā uddhaṭā sappi 『『satadhotasappī』』ti vadanti. Asitanti bhuttaṃ. Khāyitanti khāditaṃ. Sāyitanti assāditaṃ. Sammā paripākaṃ gacchatīti samavepākiniyā gahaṇiyā vasena vuttaṃ, asammāparipākopi pana visamavepākiniyā tassā eva vasena veditabbo. Rasādibhāvenāti rasarudhiramaṃsamedanhāruaṭṭhiaṭṭhimiñjasukkavasena. Vivekanti puthubhāvaṃ aññamaññaṃ visadisabhāvaṃ. Asitādibhedassa hi āhārassa pariṇāme raso hoti, taṃ paṭicca rasadhātu uppajjatīti attho. Evaṃ 『『rasassa pariṇāme rudhira』』ntiādinā sabbaṃ netabbaṃ.

我來將這段巴利文直譯成簡體中文： 1.4)中爲了以二十種行相圓滿顯示而別取,所以包含它,因為以堅硬性為主在地界部分中說"將腦髓納入以二十種行相說地界應知"。應見以"或其他任何"在經中攝取腦髓。所以這裡"或其他任何"這是觀前後說"將腦髓納入以二十種行相說地界應知,或其他任何"。再"或其他任何"應結合于其餘三部分。"三部分"即三種部分。因為它們不是三部分。 "以流溢性"即以流出自性。"散佈"即擴散。"遍佈"即到達,這是依具資具水界說。因為它以流溢性散佈、到達稱為具資具地的彼彼處,或僅依水界相。因為它以俱生相互依止等緣性對其餘三界稱為彼彼處以液體性成就的流溢性作結合、粘著、不散而應說"散佈遍佈"。 "以火性"即以銳利性尖銳性。"如所說方式"即依業等起等在水界中說"種種"的方式。"擾動"即混亂。"生熱"即被熱制服。"衰老"即成老。爲了顯示依火界所得在此身中老的轉起應以明顯老知而說"諸根缺陷"等。身中超過正常溫暖的熱性為熱,以燒身方式轉起的大熱為遍熱,這是它們的差別。"由此衰老"意思也適合是由一日等熱病而衰老。將酥一百次加熱加熱投入冷水取出稱為"百鍊酥"。"食"即吃。"咀嚼"即嚼食。"嘗"即品嚐。"正消化"是依正消化胃而說,不正消化也應依不正消化的它而知。"以味等性"即以味血肉髓筋骨骨髓精液性。"差別"即異性相互不同性。因為所食等食物的變異成味,緣彼生味界的意思。如是"味的變異成血"等一切應引導。

Vāyanavasenāti samudīraṇavasena, savegagamanavasena vā. Uggārahikkādīti ettha ādi-saddena uddekakhipanādipavattanakavātānaṃ saṅgaho daṭṭhabbo . Uccārapassāvādīti ādi-saddena pittasemhalasikākevaladuggandhādinīharaṇakānaṃ saṅgaho daṭṭhabbo. Yadipi kucchi-saddo udarapariyāyo, koṭṭha-saddena pana antantarassa vuccamānattā tadavasiṭṭho udarappadeso idha kucchi-saddena vuccatīti āha 『『kucchisayā vātāti antānaṃ bahivātā』』ti. Samiñjanapasāraṇādīti ādi-saddena ālokanavilokanauddharaṇātiharaṇādikā sabbā kāyikakiriyā saṅgahitā. 『『Assāsapassāsā cittasamuṭṭhānāvā』』ti etena assāsapassāsānaṃ sarīraṃ muñcitvā pavatti natthīti dīpeti. Na hi bahiddhā cittasamuṭṭhānassa sambhavo atthīti. Yadi evaṃ kathaṃ 『『passāsoti bahinikkhamananāsikavāto, dīghanāsikassa nāsikaggaṃ, itarassa uttaroṭṭhaṃ phusanto pavattatī』』ti vacanaṃ? Taṃ nikkhamanākārena pavattiyā cittasamuṭṭhānassa, santāne pavattautusamuṭṭhānassa ca vasena vuttanti veditabbaṃ. Sabbatthāti āpodhātuādīnaṃ tissannaṃ dhātūnaṃ niddesaṃ sandhāyāha. Tattha āpodhātuniddese 『『yaṃ vā panañña』』nti iminā sambhavassa, tejodhātuniddese sarīre pākatikausmāya, vāyodhātuniddese dhamanijālānusaṭassa tattha tattha cammakhīlapīḷakādinibbattakavāyuno saṅgaho daṭṭhabbo. Samiñjanādinibbattakavātā cittasamuṭṭhānāva. Yadi evaṃ, kathaṃ 『『purimā pañca catusamuṭṭhānā』』ti vacanaṃ? Na hi samiñjanādinibbattakā eva aṅgamaṅgānusārino vātā, atha kho tadaññepīti natthi virodho.

Itīti vuttappakāraparāmasanaṃ. Tenāha 『『vīsatiyā ākārehī』』tiādi. Etthāti etasmiṃ vitthārato āgate dhātukammaṭṭhāneti attho. Tena ayaṃ vaṇṇanā na kevalaṃ mahāhatthipadūpamasseva (ma. ni. 1.300 ādayo), atha kho mahārāhulovāda- (ma. ni. 2.113 ādayo) dhātuvibhaṅgasuttānampi (ma. ni. 3.342 ādayo) atthasaṃvaṇṇanā hotiyevāti dassitaṃ hoti. Bhāvanānayepi eseva nayo. Tathā hi vuttaṃ 『『evaṃ rāhulovādadhātuvibhaṅgesupī』』ti.

我來將這段巴利文直譯成簡體中文： "以風性"即以激動性,或以速行性。"嗝打呃逆等"中以"等"字應見攝取吐出投擲等轉起風。"大小便等"中以"等"字應見攝取排出膽汁痰液純臭等者。雖然"腹"字是"胃"的同義詞,但因以"腑"字說內臟,所以以"腹"字說其餘胃部分故說"腹住風即內臟外風"。"曲伸等"中以"等"字攝取觀看返觀舉起移動等一切身業。"入出息是心等起"以此顯示入出息無離身而轉起。因為外無心等起的生起。如是怎麼說"出息即出外的鼻風,長鼻者觸鼻端,其他者觸上唇而轉起"之語?應知彼依出行相轉起的心等起,及相續中轉起的時節等起而說。"一切處"說關於水界等三界的解說。其中在水界解說中以"或其他"應見攝取精液,在火界解說中身中正常溫暖,在風界解說中應見攝取沿脈絡網行於彼彼處生痣瘡等的風。曲伸等生起的風僅是心等起。如是怎麼說"前五是四等起"之語?因為不僅曲伸等生起的風行於肢體,也有其他的故無矛盾。 "如是"指涉如所說方式。所以說"以二十種行相"等。"此中"意思是在此廣說傳來的界業處。由此顯示此註釋不僅是大象足跡喻,也是大教誡羅睺羅、界分別經的義釋。在修習方式中也是此理。如是說"如是在教誡羅睺羅界分別中也"。

308.Bhāvanānayeti bhāvanāya naye. Yena kammaṭṭhānabhāvanā ijjhati, tasmiṃ bhāvanāvidhimhīti attho. Etthāti dhātukammaṭṭhāne. Yasmā yesaṃ 『『tikkhapañño nātitikkhapañño』』ti imesaṃ duvidhānaṃ puggalānaṃ vasena idaṃ kammaṭṭhānaṃ dvidhā āgataṃ dvidhā desitaṃ, tasmā kammaṭṭhānābhinivesopi tesaṃ dvidhāva icchitabboti taṃ tāva dassetuṃ 『『tikkhapaññassa bhikkhuno』』tiādi āraddhaṃ. Lomā pathavīdhātūtīti ettha iti-saddo ādiattho . Evaṃ vitthārato dhātupariggahoti 『『kesā pathavīdhātu, lomā pathavīdhātū』』tiādinā evaṃ dvācattālīsāya ākārehi vitthārato dhātukammaṭṭhānapariggaho. Papañcatoti dandhato saṇikato. Yaṃ thaddhalakkhaṇanti kesādīsu yaṃ thaddhalakkhaṇaṃ kakkhaḷabhāvo. Yaṃ ābandhanalakkhaṇantiādīsupi eseva nayo. Evaṃ manasi karototi vatthuṃ anāmasitvā evaṃ lakkhaṇamattato manasikāraṃ pavattentassa. Assāti tikkhapaññassa. Kammaṭṭhānaṃ pākaṭaṃ hotīti yogakammassa pavattiṭṭhānabhūtaṃ tadeva lakkhaṇaṃ vibhūtaṃ hoti, tassa vā lakkhaṇassa suṭṭhu upaṭṭhānato taṃ ārabbha pavattamānaṃ manasikārasaṅkhātaṃ kammaṭṭhānaṃ vibhūtaṃ visadaṃ hoti, tikkhapaññassa indriyapāṭavena saṃkhittarucibhāvato. Sabbaso mandapaññassa bhāvanāva na ijjhatīti āha 『『nātitikkhapaññassā』』ti. Evaṃ manasi karototi vuttanayena saṅkhepato manasi karoto. Andhakāraṃ avibhūtaṃ hotīti anupaṭṭhānato andhaṃ viya karontaṃ apākaṭaṃ hoti kammaṭṭhānanti yojanā. Purimanayenāti 『『kesā pathavīdhātū』』tiādinā pubbe vuttanayena. Vatthuāmasanena vitthārato manasi karontassa pākaṭaṃ hoti kammaṭṭhānaṃ, nātitikkhapaññassa akhippanisantitāya vitthārarucibhāvato.

Idāni yathāvuttamatthaṃ upamāya vibhāvetuṃ 『『yathā dvīsu bhikkhūsū』』tiādi vuttaṃ. Tattha peyyālamukhanti peyyālapāḷiyā mukhabhūtaṃ dvārabhūtaṃ ādito vāraṃ, vāradvayaṃ vā. Vitthāretvāti anavasesato sajjhāyitvā. Ubhatokoṭivasenevāti tassa tassa vārassa ādiantaggahaṇavaseneva. Oṭṭhapariyāhatamattanti oṭṭhānaṃ samphusanamattaṃ. Yathā ganthaparivattane tikkhapaññassa bhikkhuno saṅkhepo ruccati, na vitthāro. Itarassa ca vitthāro ruccati, na saṅkhepo, evaṃ bhāvanānayepīti upamāsaṃsandanaṃ veditabbaṃ.

我來將這段巴利文直譯成簡體中文： 308. "修習方式"即于修習之方式。意思是修習業處成就的那個修習方法中。"此中"即于界業處。因為依"利慧者、不太利慧者"這兩種補特伽羅,此業處以二種方式傳來、以二種方式說示,所以業處修習也應依他們二種方式,爲了首先顯示這個而開始說"利慧比丘"等。"毛是地界"此中"即"字有初始義。"如是詳細攝界"即如"發是地界、毛是地界"等如是以四十二種行相詳細攝取界業處。"遲鈍地"即緩慢地慢慢地。"彼堅硬相"即在發等中彼堅硬相堅實性。"彼結合相"等中也是此理。"如是作意"即不觸及事物而如是僅從相而轉起作意者。"他"即利慧者。"業處明顯"即作為瑜伽業轉起處的彼相變得清晰,或因彼相善現起而緣它轉起的稱為作意的業處變得清晰明瞭,因利慧者以根銳利而喜簡略。因為完全鈍慧者修習不成就故說"不太利慧者"。"如是作意"即如所說方式簡略作意。"黑暗不明顯"結合爲因不現起而使如盲的業處不明顯。"前面方式"即以"發是地界"等前面所說方式。以觸及事物而詳細作意者業處明顯,因不太利慧者以不速疾寂止而喜詳細。 現在爲了以譬喻顯明如所說義而說"如兩位比丘"等。其中"略說口"即略說經文的最初部分、成為門的初分或兩分。"詳說"即無餘誦讀。"唯以兩端"即僅以彼彼分的初末攝取。"僅唇觸"即僅觸及諸唇。應知如在轉誦中利慧比丘喜簡略不喜詳細,另一者喜詳細不喜簡略,在修習方式中也是如此的譬喻對應。

Tasmāti yasmā tikkhapaññassa saṅkhepo, nātitikkhapaññassa ca vitthāro sappāyo, tasmā. Yasmā kammaṭṭhānaṃ anuyuñjitukāmassa sīlavisodhanādipubbakiccaṃ icchitabbaṃ, taṃ sabbākārasampannaṃ heṭṭhā vuttamevāti idha na āmaṭṭhaṃ. Yasmā pana vivekaṭṭhakāyassa, vivekaṭṭhacittasseva ca bhāvanā ijjhati , na itarassa, tasmā tadubhayaṃ dassento 『『rahogatena paṭisallīnenā』』ti āha. Tattha rahogatenāti rahasi gatena, ekākinā bhāvanānukūlaṭṭhānaṃ upagatenāti attho. Paṭisallīnenāti pati pati puthuttārammaṇato cittaṃ nisedhetvā kammaṭṭhāne sallīnena, tattha saṃsiliṭṭhacittenāti attho. Sakalampi attano rūpakāyaṃ āvajjetvāti uddhaṃ pādatalā, adho kesamatthakā, tiriyaṃ tacapariyantaṃ sabbampi attano karajakāyaṃ dhātuvasena manasi karonto yasmā cātumahābhūtiko ayaṃ kāyo, tasmā 『『atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū』』ti catumahābhūtavasena samannāharitvāti attho. Idāni tāsaṃ dhātūnaṃ lakkhaṇato, upaṭṭhānākārato ca manasikāravidhiṃ dassetuṃ 『『yo imasmiṃ kāye』』tiādi vuttaṃ.

Tattha thaddhabhāvoti lakkhaṇamāha. Thaddhattalakkhaṇā hi pathavīdhātu. Kharabhāvoti upaṭṭhānākāraṃ, ñāṇena gahetabbākāranti attho. Dravabhāvo lakkhaṇaṃ āpodhātuyā paggharaṇasabhāvattā. Ābandhanaṃ upaṭṭhānākāro. Uṇhabhāvo lakkhaṇaṃ tejodhātuyā usmāsabhāvattā. Paripācanaṃ upaṭṭhānākāro. Vitthambhanaṃ lakkhaṇaṃ vāyodhātuyā upatthambhanasabhāvattā. Samudīraṇaṃ upaṭṭhānākāro, upaṭṭhānākāro ca nāma dhātūnaṃ sakiccakaraṇavasena ñāṇassa vibhūtākāro. Kasmā panettha ubhayaggahaṇaṃ? Puggalajjhāsayato. Ekaccassa hi dhātuyo manasi karontassa tā sabhāvato gahetabbataṃ gacchanti, ekaccassa sakiccakaraṇato, yo rasoti vuccati. Tatrāyaṃ yogī dhātuyo manasi karonto ādito paccekaṃ salakkhaṇato, sarasatopi pariggaṇhāti. Tenāha 『『yo imasmiṃ kāye thaddhabhāvo vā kharabhāvo vā…pe… evaṃ saṃkhittena dhātuyo pariggahetvā』』ti. Tattha pariggahetvāti pariggāhakabhūtena ñāṇena dhātuyo lakkhaṇato, rasato vā paricchijja gahetvā. Ayaṃ tāva saṃkhittato bhāvanānaye kammaṭṭhānābhiniveso.

Evaṃ pana dhātuyo pariggahetvā 『『atthi imasmiṃ kāye pathavīdhātu thaddhabhāvo vā kharabhāvo vā, āpodhātu dravabhāvo vā ābandhanabhāvo vā, tejodhātu uṇhabhāvo vā paripācanabhāvo vā, vāyodhātu vitthambhanabhāvo vā samudīraṇabhāvo vā』』ti evaṃ lakkhaṇādīhi saddhiṃyeva dhātuyo manasi karontena kālasatampi kālasahassampi punappunaṃ āvajjitabbaṃ manasi kātabbaṃ, takkāhataṃ vitakkapariyāhataṃ kātabbaṃ. Tassevaṃ manasi karoto yaṃ lakkhaṇādīsu supākaṭaṃ hutvā upaṭṭhāti, tadeva gahetvā itaraṃ vissajjetvā tena saddhiṃ 『『pathavīdhātu āpodhātū』』tiādinā manasikāro pavattetabbo. Evaṃ manasi karontena hi anupubbato, nātisīghato, nātisaṇikato, vikkhepapaṭibāhanato, paṇṇattisamatikkamanato, anupaṭṭhānamuñcanato, lakkhaṇato, tayo ca suttantāti imehi dasahākārehi manasikārakosallaṃ anuṭṭhātabbaṃ.

我來將這段巴利文直譯成簡體中文： "所以"即因為簡略適合利慧者,詳細適合不太利慧者,所以。因為欲修習業處者應求戒清凈等前行,那一切行相圓滿在下面已說故此處不觸及。又因為身處遠離、心處遠離者的修習成就,非其他者,所以顯示彼二者而說"獨處靜思"。其中"獨處"即去寂處,意思是獨自到達適合修習處者。"靜思"即一再遮止心於種種所緣而入于業處,意思是于彼專注心者。"思惟自己全部色身"意思是從足底以上,發頂以下,面板為限的一切自己所生身以界作意者因為此身是四大種成,所以以"此身中有地界水界火界風界"以四大種省察。現在爲了顯示彼等界以相、現起行相作意方法而說"在此身中"等。 其中說"堅硬性"為相。因為地界以堅硬為相。"粗重性"為現起行相,意思是以智所應取行相。液體性是水界相因為流出自性。結合爲現起行相。熱性是火界相因為溫度自性。遍熟為現起行相。支援是風界相因為扶持自性。激動為現起行相,現起行相即是依界作自作用而對智的明顯行相。為什麼這裡取兩者?從補特伽羅意樂。因為某些人作意諸界時從自性而可取,某些人從作自作用,即所說的作用。此中此瑜伽行者作意諸界時從初各別從自相、自味攝取。所以說"在此身中堅硬性或粗重性...如是略攝取諸界"。其中"攝取"即以能攝取的智從相或味限定取諸界。這是略說修習方式中的業處修習。 如是攝取諸界后"此身中有地界堅硬性或粗重性,水界液體性或結合性,火界熱性或遍熟性,風界支援性或激動性"如是與相等一起作意諸界者應百次千次反覆思惟作意,應使成思擇所觸尋思所觸。如是作意時在相等中明顯現起者,取彼捨棄其他與彼一起以"地界水界"等方式應轉起作意。如是作意者應從次第、不太快、不太慢、遮障散亂、超越施設、舍離不現、從相、三經這十種行相修習作意善巧。

Tattha anupubbatoti anupaṭipāṭito ācariyassa santike uggahitapaṭipāṭito, sā ca desanāpaṭipāṭiyeva . Evaṃ anupubbato manasi karontenāpi nātisīghato manasi kātabbaṃ. Atisīghato manasi karoto hi aparāparaṃ kammaṭṭhānamanasikāro nirantaraṃ pavattati, kammaṭṭhānaṃ pana avibhūtaṃ hoti, na visesaṃ āvahati. Tasmā nātisīghato manasi kātabbaṃ. Yathā ca nātisīghato, evaṃ nātisaṇikatopi. Atisaṇikato manasi karoto hi kammaṭṭhānaṃ pariyosānaṃ na gacchati, visesādhigamassa paccayo na hoti. Atisīghaṃ atisaṇikañca maggaṃ gacchantā purisā ettha nidassetabbā. Vikkhepapaṭibāhanatoti kammaṭṭhānaṃ vissajjetvā bahiddhā puthuttārammaṇe cetaso vikkhepo paṭibāhitabbo. Bahiddhā vikkhepe hi sati kammaṭṭhānā parihāyati paridhaṃsati. Ekapadikamaggagāmī puriso cettha nidassetabbo. Paṇṇattisamatikkamanatoti 『『yā ayaṃ pathavīdhātū』』tiādikā paṇṇatti, taṃ atikkamitvā lakkhaṇesu eva cittaṃ ṭhapetabbaṃ.

Evaṃ paṇṇattiṃ vijahitvā kakkhaḷalakkhaṇādīsu eva manasikāraṃ pavattentassa lakkhaṇāni supākaṭāni suvibhūtāni hutvā upaṭṭhahanti. Tassevaṃ punappunaṃ manasikāravasena cittaṃ āsevanaṃ labhati. Sabbo rūpakāyo dhātumattato upaṭṭhāti suñño nissatto nijjīvo yantaṃ viya yantasuttena aparāparaṃ parivattamāno. Sace pana bahiddhāpi manasikāraṃ upasaṃharati, athassa āhiṇḍantā manussatiracchānādayo sattākāraṃ vijahitvā dhātusamūhavaseneva upaṭṭhahanti, tehi kariyamānā kiriyā dhātumayena yantena pavattiyamānā hutvā upaṭṭhāti, tehi ajjhohariyamānaṃ pānabhojanādi dhātusaṅghāte pakkhippamāno dhātusaṅghāto viya upaṭṭhāti. Athassa tathā laddhāsevanampi cittaṃ yadi accāraddhavīriyatāya uddhaccavasena vā atilīnavīriyatāya kosajjavasena vā bhāvanāvidhiṃ na otareyya, tadā adhicittasuttaṃ (a. ni. 3.103), anuttarasītibhāvasuttaṃ (a. ni. 6.85), bojjhaṅgasuttanti (saṃ. ni.

我來將這段巴利文直譯成簡體中文： 其中"從次第"即從順序從阿阇黎處所學順序,而它就是說示順序。如是從次第作意者也不應太快作意。因為太快作意者業處作意一個接一個無間轉起,但業處不清晰,不帶來殊勝。所以不應太快作意。如不太快,也如是不太慢。因為太慢作意者業處不達完成,不成為證得殊勝的緣。應以太快太慢行路的人為此譬喻。"遮障散亂"即捨棄業處而向外種種所緣的心散亂應遮障。因為若有外散亂則從業處退失壞滅。應以行獨木橋路的人為此譬喻。"超越施設"即超越"此是地界"等施設,應安立心唯于諸相。 如是捨棄施設而轉起作意唯于堅硬相等者,諸相明顯清晰而現起。如是再三作意而心得串習。全色身唯從界現起,如空、無有情、無命者、如機關以機關線一個接一個轉動。若也向外引導作意,則行走的人畜等捨棄有情相而唯以界聚現起,由他們所作的行動現起為由界所成機關而轉起,由他們所吞食的飲食等現起如投入界聚中的界聚。若如是得串習的心因太精進或以掉舉性,或因太少精進或以懈怠性而不入修習方法,則增上心經、無上寂靜經、覺支經...;

5.194-195) imesu tīsu suttesu āgatanayena vīriyasamādhiyojanā kātabbā. Tena vuttaṃ 『『tayo ca suttantā』』ti. Evaṃ pana vīriyasamataṃ yojetvā tasmiṃyeva lakkhaṇe manasikāraṃ pavattentassa yadā saddhādīni indriyāni laddhasamatāni suvisadāni pavattanti, tadā asaddhiyādīnaṃ dūrībhāvena sātisayaṃ thāmappattehi sattahi balehi laddhūpatthambhāni vitakkādīni jhānaṅgāni paṭutarāni hutvā pātubhavanti, tesaṃ ujuvipaccanīkatāya nīvaraṇāni vikkhambhitāniyeva honti saddhiṃ tadekaṭṭhehi pāpadhammehi. Ettāvatā cānena upacārajjhānaṃ samadhigataṃ hoti dhātulakkhaṇārammaṇaṃ . Tena vuttaṃ 『『punappunaṃ pathavīdhātu āpodhātūti…pe… upacāramatto samādhi uppajjatī』』ti.

Tattha dhātumattatoti visesanivattiattho matta-saddo. Tena yaṃ ito bāhirakā, lokiyamahājano ca 『『satto jīvo』』tiādikaṃ visesaṃ imasmiṃ attabhāve avijjamānaṃ vikappanāmatteneva samāropenti, taṃ nivatteti. Tenevāha 『『nissattato nijjīvato』』ti. Āvajjitabbanti samannāharitabbaṃ. Manasi kātabbanti punappunaṃ bhāvanāvasena dhātumattato dhātulakkhaṇaṃ manasi ṭhapetabbaṃ. Paccavekkhitabbanti tadeva dhātulakkhaṇaṃ pati pati avekkhitabbaṃ, bhāvanāsiddhena ñāṇacakkhunā aparāparaṃ paccakkhato passitabbaṃ.

Tassevaṃ vāyamamānassāti tassa yogino evaṃ vuttappakārena bhāvanaṃ anuyuñjantassa, tattha ca bhāvanāanuyoge sakkaccakāritāya, sātaccakāritāya, sappāyasevitāya, samathanimittasallakkhaṇena, bojjhaṅgānaṃ anupavattanena, kāye ca jīvite ca nirapekkhavuttitāya, antarā saṅkocaṃ anāpajjantena bhāvanaṃ ussukkāpetvā ussoḷhiyaṃ avaṭṭhānena sammadeva vāyāmaṃ payogaṃ parakkamaṃ pavattentassa. Dhātuppabhedāvabhāsanapaññāpariggahitoti pathavīādīnaṃ dhātūnaṃ sabhāvalakkhaṇāvabhāsanena avabhāsanakiccāya bhāvanāpaññāya ādimajjhapariyosānesu avijahanena sabbato gahito mahaggatabhāvaṃ appattatāya upacāramatto sikhāppatto kāmāvacarasamādhi uppajjati. Upacārasamādhīti ca ruḷhīvasena veditabbaṃ. Appanaṃ hi upecca cārī samādhi upacārasamādhi, appanā cettha natthi. Tādisassa pana samādhissa samānalakkhaṇatāya evaṃ vuttaṃ. Kasmā panettha appanā na hotīti? Tattha kāraṇamāha 『『sabhāvadhammārammaṇattā』』ti. Sabhāvadhamme hi tassa gambhīrabhāvato asati bhāvanāvisese appanājhānaṃ na uppajjati, lokuttaraṃ pana jhānaṃ visuddhibhāvanānukkamavasena, āruppaṃ ārammaṇātikkamabhāvanāvasena appanāppattaṃ hotīti maraṇānussatiniddese (visuddhi.

我來將這段巴利文直譯成簡體中文： 5.194-195)這三經中所來的方式應配合精進定。所以說"三經"。如是配合精進平衡而在彼相中轉起作意者,當信等諸根得平衡清凈轉起時,則因不信等遠離而以殊勝得力的七力得支援的尋等禪支變得更銳利而顯現,因它們完全對抗而諸蓋與彼同處惡法被鎮伏。至此他獲得以界相為所緣的近行禪。所以說"再三地界水界...生起近行定"。 其中"唯界"中"唯"字義為遮止差別。由此遮止此外諸人、世間大眾以想像而安立於此自體中不存在的"有情、命者"等差別。所以說"無有情無命者"。"應思惟"即應注意。"應作意"即應以修習方式再三安立唯界的界相於意。"應省察"即應一再觀察彼界相,應以修習成就的智眼一個接一個親自見。 "如是精進者"即彼瑜伽行者如是以所說方式專注修習,于彼修習專注中以恭敬性、相續性、親近適宜、觀安止相、隨轉覺支、于身命無繫住,不中間畏縮而使修習提升住立精勤而正精進努力進展者。"為界差別顯現慧所攝"即因顯現地等界自相而以顯現作用的修習慧在初中后不捨離而遍攝持,因未達廣大性而生起僅達頂點的欲界近行定。"近行定"應知依慣用。因為近於行的定為近行定,此中無安止。但因如是定有相同相故如是說。為何此中無安止?說彼因說"因所緣是自性法"。因為在自性法中因其甚深性若無修習殊勝則不生安止禪,但出世間禪依清凈修習次第,無色依超越所緣修習而達安止,如在死隨念解釋...

1.177) vuttovāyamattho.

Evaṃ rūpakāye avisesena catunnaṃ dhātūnaṃ pariggaṇhanavasena dhātukammaṭṭhānaṃ dassetvā idāni tattha aṭṭhiādīnaṃ vinibbhujanavasena saṅkhepato sutte āgataṃ dhātumanasikāravidhiṃ dassetuṃ 『『atha vā panā』』tiādi āraddhaṃ. Tattha ye ime cattāro koṭṭhāsā vuttāti sambandho. Yathāpaccayaṃ ṭhitā sannivesavisiṭṭhā kaṭṭhavallitiṇamattikāyo upādāya yathā agārasamaññā, na tattha koci agāro nāma atthi, evaṃ yathāpaccayaṃ sannivesavisiṭṭhāni pavattamānāni aṭṭhinhārumaṃsacammāni paṭicca sarīrasamaññā, na ettha koci attā jīvo. Kevalaṃ tehi parivāritamākāsamattanti dasseti. Desanā sattasuññatāsandassanaparāti imamatthaṃ vibhāvento 『『nissattabhāvadassanattha』』ntiādimāha. Tattha aṭṭhiñca paṭiccāti paṇhikaṭṭhikādibhedaṃ paṭipāṭiyā ussitaṃ hutvā ṭhitaṃ atirekatisatabhedaṃ aṭṭhiṃ upādāya. Nhāruñcāti tameva aṭṭhisaṅghāṭaṃ ābandhitvā ṭhitaṃ navasatappabhedaṃ nhāruṃ. Maṃsanti tameva aṭṭhisaṅghāṭaṃ anulimpitvā ṭhitaṃ navapesisatappabhedaṃ maṃsaṃ. Cammanti macchikapattakacchāyāya chaviyā sañchāditaṃ sakalasarīraṃ pariyonandhitvā ṭhitaṃ bahalacammaṃ paṭicca upādāya. Sabbattha ca-saddo samuccayattho. Ākāso parivāritoti yathā bhittipādādivasena ṭhapitaṃ kaṭṭhaṃ, tasseva ābandhanavalli, anulepanamattikā, chādanatiṇanti etāni kaṭṭhādīni anto, bahi ca parivāretvā ṭhito ākāso agārantveva saṅkhaṃ gacchati, gehanti paṇṇattiṃ labhati, evameva yathāvuttāni aṭṭhiādīni anto, bahi ca parivāretvā ṭhito ākāso tāneva aṭṭhiādīni upādāya rūpantveva saṅkhaṃ gacchati, sarīranti vohāraṃ labhati. Yathā ca kaṭṭhādīni paṭicca saṅkhaṃ gataṃ agāraṃ loke 『『khattiyagehaṃ, brāhmaṇageha』』nti vuccati, evamidampi 『『khattiyasarīraṃ brāhmaṇasarīra』』nti voharīyati, natthettha koci satto vā jīvo vāti adhippāyo.

Teti te cattāro koṭṭhāse vinibbhujitvā vinibbhujitvāti yojanā. Taṃtaṃantarānusārināti aṭṭhinhārūnaṃ nhārumaṃsānaṃ maṃsacammānanti tesaṃ tesaṃ koṭṭhāsānaṃ vivarānupātinā ñāṇasaṅkhātena hatthena. Vinibbhujitvā vinibbhujitvāti anekakkhattuṃ viniveṭhetvā. Atha vā vinibbhujitvā vinibbhujitvāti paccekaṃ aṭṭhiādīnaṃ antarānusārinā ñāṇahatthena vinibbhogaṃ katvā. Etesūti sakalampi attano rūpakāyaṃ catudhā katvā vibhattesu yathāvuttesu aṭṭhiādīsu catūsu koṭṭhāsesu. Purimanayenevāti 『『yo imasmiṃ kāye thaddhabhāvo vā』』tiādinā pubbe vuttanayeneva. Yaṃ panettha vattabbaṃ bhāvanāvidhānaṃ, taṃ anantaranaye vuttākāreneva vattabbaṃ.

1. Vitthārato āgate pana 『『catudhātuvavatthāne』』ti ānetvā yojanā. Evaṃ idāni vuccamānākārena veditabbo bhāvanānayo. 『『Dvācattālīsāya ākārehi dhātuyo uggaṇhitvā』』ti kasmā vuttaṃ, nanu ādito dvattiṃsākārā dhātuyo na hontīti? Vatthusīsena dhātūnaṃyeva uggahetabbattā nāyaṃ doso. Vuttappakāreti 『『gocaragāmato nātidūranāccāsannatādīhi pañcahi aṅgehi samannāgate』』tiādinā (visuddhi.

我來將這段巴利文直譯成簡體中文： 1.177)說此義。 如是顯示在色身中無差別攝取四界的界業處后,現在爲了顯示以分析彼中骨等而在經中略說的界作意方法而開始說"或者"等。其中結合爲"這四部分所說"。如緣適當住立的特殊安置的木藤草泥而有屋舍共稱,彼中無任何叫屋舍者,如是緣適當安置特殊而轉起的骨筋肉皮而有身體共稱,此中無任何我命者。顯示僅為彼等所圍繞的虛空。說示是顯明有情空性的,顯明此義而說"為顯示無有情性"等。其中"緣骨"即緣足跟骨等差別依次豎立住的超過三百種差別的骨。"及筋"即結合彼骨聚而住的九百種差別的筋。"肉"即塗布彼骨聚而住的九百肉片種差別的肉。"皮"即緣以蠅翼影薄皮所覆遍包全身而住的厚皮。一切處"及"字為總攝義。"虛空所圍繞"即如依墻柱等而立的木,它的結合藤,塗抹泥,覆蓋草,這些木等內外圍繞而住的虛空稱為屋舍,得房屋施設,如是如所說的骨等內外圍繞而住的虛空緣彼骨等稱為色,得身體言說。如緣木等得稱的屋舍在世間稱"剎帝利房、婆羅門房",如是此也稱"剎帝利身、婆羅門身",此中無任何有情或命者的意思。 結合爲"彼"即彼四部分"分析分析"。"隨入彼彼間隙"即以隨入骨筋、筋肉、肉皮等彼彼部分間隙稱為智的手。"分析分析"即多次分開。或者"分析分析"即以隨入各別骨等間隙的智手作分離。"此等"即在將全部自己色身四分而分的如所說骨等四部分中。"如前面方式"即如前所說"在此身中堅硬性"等方式。在此應說的修習方法應如緊接方式所說方式說。 309.結合爲"在詳細傳來的四界決定"。如是應知現在所說行相的修習方式。為何說"以四十二行相學習諸界",難道從最初不是三十二行相的諸界嗎?因為依事物為首唯界應學故無此過。"所說方式"即如"具足離行處村不太遠不太近等五支"等...;

1.53) vuttappakāre. Katasabbakiccenāti palibodhupacchedādikaṃ kataṃ sabbakiccaṃ etenāti katasabbakicco, tenassa sīlavisodhanādi pana kammaṭṭhānuggahaṇato pageva siddhaṃ hotīti dasseti. Sasambhārasaṅkhepatoti sambharīyanti etena buddhivohārāti sambhāro, tannimittaṃ. Kiṃ panetaṃ? Pathavīādi. Kesādīsu hi vīsatiyā ākāresu 『『pathavī』』ti buddhivohārā pathavīnimittakā thaddhataṃ upādāya pavattanato. Tasmā tattha pathavīsambhāro nāma savisesāya tassā atthitāya kesādayo saha sambhārehīti sasambhārā. Āpokoṭṭhāsādīsupi eseva nayo. Sasambhārānaṃ saṅkhepo sasambhārasaṅkhepo, tato sasambhārasaṅkhepato bhāvetabbanti yojanā. Saṅkhepato vīsatiyā, dvādasasu, catūsu, chasu ca koṭṭhāsesu yathākkamaṃ pathavīādikā catasso dhātuyo pariggahetvā dhātuvavatthānaṃ sasambhārasaṅkhepato bhāvanā. Tenāha 『『idha bhikkhu vīsatiyā koṭṭhāsesū』』tiādi.

Sasambhāravibhattitoti sasambhārānaṃ kesādīnaṃ vibhāgato kesādike vīsati koṭṭhāse pubbe viya ekajjhaṃ aggahetvā vibhāgato pathavīdhātubhāvena vavatthāpanaṃ. Āpokoṭṭhāsādīsupi eseva nayo. Salakkhaṇasaṅkhepatoti lakkhīyati etenāti lakkhaṇaṃ, dhammānaṃ sabhāvo, idha pana thaddhatādi. Tasmā thaddhalakkhaṇādivantatāya saha lakkhaṇehīti salakkhaṇā, kesādayo dvācattālīsa ākārā. Tesaṃ saṅkhepato. Idaṃ vuttaṃ hoti – kesādike vīsati koṭṭhāse ekajjhaṃ gahetvā tattha thaddhatādikaṃ catubbidhampi lakkhaṇaṃ vavatthapetvā bhāvanā salakkhaṇasaṅkhepato bhāvanā. Esa nayo āpokoṭṭhāsādīsupi. Salakkhaṇavibhattitoti thaddhalakkhaṇādinā salakkhaṇānaṃ kesādīnaṃ vibhāgato kesādīsu dvācattālīsāya ākāresu paccekaṃ thaddhatādīnaṃ catunnaṃ catunnaṃ lakkhaṇānaṃ vavatthāpanavasena bhāvanā.

Evaṃ catūhi ākārehi uddiṭṭhaṃ bhāvanānayaṃ niddisituṃ 『『kathaṃ sasambhārasaṅkhepato bhāvetī』』tiādi āraddhaṃ. Ettha ca yathā tikkhapañño puggalo tikkhatāya paropariyattasabbhāvato tikkhindriyamudindriyatāvasena duvidhoti. Tattha tikkhindriyassa vasena saṅkhepato paṭhamanayo vutto, mudindriyassa vasena dutiyo. Evaṃ nātitikkhapaññopi puggaloti. Tattha yo visadindriyo puggalo, tassa vasena sasambhārasaṅkhepato, salakkhaṇasaṅkhepato ca bhāvanānayo niddiṭṭho. Yo pana nātivisadindriyo, tassa vasena sasambhāravibhattito, salakkhaṇavibhattito ca bhāvanānayo niddiṭṭhoti veditabbo. Tassa evaṃ vavatthāpayato eva dhātuyo pākaṭā honti savisesaṃ dhātūnaṃ pariggahitattā. Bhāvanāvidhānaṃ panettha heṭṭhā vuttanayeneva veditabbaṃ.

我來將這段巴利文直譯成簡體中文： 1.53)所說方式。"已作一切事"即斷絕羈絆等一切事由此已作為已作一切事,顯示他的清凈戒等在學習業處之前已成就。"有資具略"即由此有智言說為資具,以彼為相。這是什麼?地等。因為在發等二十行相中"地"的智言說以堅性為緣從地相轉起。所以彼中名為地資具,因發等有彼特殊性故與資具一起為有資具。在水部分等中也是此理。有資具的略為有資具略,從有資具略應修習的結合。略從二十、十二、四、六部分中依次攝取地等四界的界決定是從有資具略修習。所以說"此比丘在二十部分"等。 "有資具別"即從有資具的發等的分別,不像前面一起取發等二十部分而從分別決定為地界性。在水部分等中也是此理。"有相略"即由此表示為相,諸法自性,但此中是堅性等。所以因具有堅相等性與諸相一起為有相,發等四十二行相。彼等的略。此說為:一起取發等二十部分后決定其中堅等四種相的修習是有相略修習。在水部分等中也是此理。"有相別"即以堅相等有相的發等的分別,在發等四十二行相中各別以決定堅等四種相的方式修習。 如是開示以四種行相的修習方式爲了解說而開始說"如何從有資具略修習"等。此中如利慧人因銳利而有後后完成故依銳根鈍根性有二種。其中依銳根者說第一略方式,依鈍根者第二。如是不太利慧者也是人。其中清凈根的人,依他說從有資具略、有相略的修習方式。但不太清凈根者,應知依他說從有資具別、有相別的修習方式。如是決定者諸界明顯因特別攝取諸界。此中修習方法應如下面所說方

310.Yassāti nātivisadindriyaṃ puggalaṃ sandhāya vadati. Evaṃ bhāvayatoti sasambhārasaṅkhepato bhāventassa. Yena vidhinā uggahetvā kusalo hoti, so sattavidho vidhi 『『uggahakosalla』』nti vuccati, tannibbattaṃ vā ñāṇaṃ. Evaṃ manasikārakosallampi veditabbaṃ. Dvattiṃsākāreti dhātumanasikāravasena pariggahite kesādike dvattiṃsavidhe koṭṭhāse. 『『Dvattiṃsākāre』』ti ca idaṃ tejavāyukoṭṭhāsesu vaṇṇādivasena vavatthānassa abhāvato vuttaṃ. Sabbaṃ tattha vuttavidhānaṃ kātabbanti 『『vacasā manasā』』tiādinā vuttauggahakosalluddesato paṭṭhāya yāva 『『anupubbamuñcanādivasenā』』ti padaṃ, tāva āgataṃ sabbaṃ bhāvanāvidhānaṃ kātabbaṃ sampādetabbaṃ. Vaṇṇādivasenāti vaṇṇasaṇṭhānadisokāsaparicchedavasena. Ayañca vaṇṇādivasena manasikāro dhātupaṭikkūlavaṇṇamanasikārānaṃ sādhāraṇo pubbabhāgoti nibbattitadhātumanasikārameva dassetuṃ 『『avasāne evaṃ manasikāro pavattetabbo』』ti vuttaṃ.

311.Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammāti ete 『『sīsakaṭāhapaliveṭhanacammaṃ kesā』』ti evaṃ vohariyamānā bhūtupādāyadhammā 『『mayi kesā jātā, mayamettha jātā』』ti evaṃ aññamaññaṃ ābhogapaccavekkhaṇasuññā. Iminā kāraṇassa ca phalassa ca abyāpāratāya dhātumattataṃ sandasseti, tena ca ābhogapaccavekkhaṇānampi evameva abyāpāratā dīpitāti daṭṭhabbaṃ. Na hi tāni, tesaṃ kāraṇāni ca tathā tathā ābhujitvā, paccavekkhitvā ca uppajjanti, paccayabhāvaṃ vā gacchantīti. Itīti vuttappakāraparāmasanaṃ. Acetanoti na cetano, cetanārahito vā. Abyākatoti abyākatarāsipariyāpanno. Suññoti attasuñño. Tato eva nissatto. Thaddhalakkhaṇādhikatāya thaddho. Tato eva pathavīdhātūti evaṃ manasikāro pavattetabboti sambandho. Evaṃ sabbattha.

312.Suññagāmaṭṭhāneti ettha suññagāmaggahaṇaṃ paramatthato vedakavirahadassanatthaṃ kāyassa.

313.Madhukaṭṭhiketi madhukabījāni.

1. Gehathambhānaṃ ādhārabhāvena ṭhapitasilāyo pāsāṇaudukkhalakānīti adhippetāni.

2. Duggandhādibhāve cassa sadisabhāvadassanatthaṃ allagocammaggahaṇaṃ.

3. Yebhuyyena maṃsapesīnaṃ bahalatāya mahāmattikaggahaṇaṃ.

317.Kuṭṭadārūsūti dārukuṭṭikāya kuṭiyā bhittipādabhūtesu kaṭṭhesu.

1. Paṇhikaṭṭhiādīnaṃ ādhārabhāvo viya gopphakaṭṭhiādīnaṃ ādheyyabhāvopi asamannāhārasiddhoti dassanatthaṃ 『『paṇhikaṭṭhigopphakaṭṭhiṃ ukkhipitvā ṭhita』』ntiādiṃ vatvā puna 『『sīsaṭṭhigīvaṭṭhike patiṭṭhita』』ntiādi vuttaṃ.

319.Sinnavettaggādīsūti seditavettakaḷīrādīsu.

1. Uraṭṭhisaṅghāṭo pañjarasadisatāya 『『uraṭṭhipañjara』』nti vutto. Tassa athirabhāvadassanatthaṃ jiṇṇasandamānikapañjaraṃ nidassanabhāvena gahitaṃ.

322.Yamakamaṃsapiṇḍeti maṃsapiṇḍayugaḷe.

1. Kilomakassa setavaṇṇatāya 『『pilotikapaliveṭhite』』ti pilotikaṃ nidassanabhāvena vuttaṃ. Evameva na vakkahadayāni sakalasarīre ca maṃsaṃ jānātīti ettha na vakkahadayāni jānanti 『『mayaṃ paṭicchannakilomakena paṭicchannānī』』ti, na sakalasarīre ca maṃsaṃ jānāti 『『ahaṃ paṭicchannakilomakena paṭicchanna』』nti yojetabbaṃ.

324.Koṭṭhamatthakapassanti kusūlassa abbhantare matthakapassaṃ.

325.Dvinnaṃ thanānamantareti dvinnaṃ thanappadesānaṃ vemajjhe, thanappadeso ca abbhantaravasena veditabbo.

我來將這段巴利文直譯成簡體中文： 310. "誰"是指不太清凈根的人而說。"如是修習者"即從有資具略修習者。以何方法學習而成善巧,彼七種方法稱為"學習善巧",或由彼生的智。如是也應知作意善巧。"三十二行相"即以界作意方式攝取的發等三十二種部分。說"三十二行相"是因為火風部分中無以色等方式決定。"應作彼處所說一切方法"即從"以語以意"等所說學習善巧開示開始直到"依次第舍等方式"句為止所來的一切修習方法應作應成就。"依色等"即依色、形狀、方向、處所、界限。此依色等作意是界厭惡色作意的共同前分,爲了唯顯示已生起界作意而說"最後如是應轉起作意"。 311. "此等法無相互省察思惟"即此等稱為"頭蓋包裹皮的發"的界及所造法無"我的發生,我們此處生"如是相互省察思惟。以此因果無造作顯示唯界性,應知由此也顯示省察思惟也如是無造作。因為它們及它們的諸因不如是如是思惟省察而生起或趨向緣性。"如是"即指所說方式。"無思"即非思,或離思。"無記"即屬無記蘊。"空"即我空。因此即無有情。因堅相殊勝故堅。因此即地界,應如是轉起作意的結合。一切處如是。 312. "空村處"此中取空村為顯示身從勝義無受者。 313. "木果核"即木樹種子。 314. 意為作為房柱依處而置的石頭石臼。 315. 取濕皮為顯示它在惡臭等性中的相似性。 316. 取大泥團因肉片大多厚性。 317. "墻木"即在木墻小屋作墻足的木。 318. 為顯示如足跟骨等的依處性,踝骨等的被依性也以不作意而成就,說"足跟骨踝骨升起住"等后又說"住立於頭骨頸骨"等。 319. "濕籐梢等"即煮過的籐芽等。 321. 胸骨聚因如籠故說"胸骨籠"。為顯示它的不堅固性而取破舊車籠為譬喻。 322. "雙肉團"即肉團對。 323. 因膜白色而說"布包裹"以布為譬喻。如是"兩腎心及全身肉不知"此中應結合爲兩腎心不知"我們為所覆膜所覆",全身肉不知"我為所覆膜所覆"。 324. "頂上見"即穀倉內頂上所見。 325. "兩乳中間"即兩乳處中央,乳處應依內處了知。

327.Ekavīsatiantabhogeti ekavīsatiyā ṭhānesu obhaggobhagge antamaṇḍale.

1. Āmāsaye ṭhito paribhuttāhāro udariyanti adhippetanti āha 『『udariyaṃ udare ṭhitaṃ asitapītakhāyitasāyita』』nti.

2. Abaddhapittaṃ saṃsaraṇalohitaṃ viya, kāyusmā viya ca kammajarūpapaṭibaddhavuttikanti āha 『『ābaddhapittaṃ jīvitindriyapaṭibaddhaṃ sakalasarīraṃ byāpetvā ṭhita』』nti. Paṭibaddhatāvacanena cassa jīvitindriye sati sabbhāvameva dīpeti, na jīvitindriyassa viya ekantakammajatanti daṭṭhabbaṃ. Pittakosaketi mahākosāṭakīkosasadise pittādhāre. Yūsabhūtoti rasabhūto.

3. Ucchiṭṭhodakagabbhamalādīnaṃ chaḍḍanaṭṭhānaṃ candanikā, tassaṃ candanikāyaṃ.

4. Pubbāsayo mandapaññānaṃ kesañcideva hotīti katvā asabbasādhāraṇanti adhippāyenāha 『『pubbo anibaddhokāso』』ti.

334.Pittaṃ viyāti abaddhapittaṃ viya. Sakalasarīranti jīvitindriyapaṭibaddhaṃ sabbaṃ sarīrappadesaṃ. Vakkahadayayakanapapphāsāni tementanti ettha yakanaṃ heṭṭhābhāgapūraṇena, itarāni tesaṃ upari thokaṃ thokaṃ paggharaṇena ca temetīti daṭṭhabbaṃ. Heṭṭhā leḍḍukhaṇḍādīni temayamāneti temakatemitabbānaṃ abyāpāratāsāmaññanidassanatthaṃ eva upamā daṭṭhabbā, na ṭhānasāmaññanidassanatthaṃ. Sannicitalohitena hi temetabbānaṃ kesañci heṭṭhā, kassaci upari ṭhitatā kāyagatāsatiniddese (visuddhi. 1.206) dassitāti. Yakanassa heṭṭhābhāgaṭṭhānaṃ 『『mayi lohitaṃ ṭhita』』nti na jānāti, vakkādīni 『『amhe temayamānaṃ lohitaṃ ṭhita』』nti na jānantīti evaṃ yojanā veditabbā.

336.Patthinnasinehoti thinabhāvaṃ ghanabhāvaṃ gatasineho. Sakalasarīre maṃsanti yojanā, tañca thūlasarīraṃ sandhāya vuttaṃ. Medassa satipi patthinnatāya ghanabhāve maṃsassa viya na baddhatāti vuttaṃ 『『patthinnayūso』』ti. Tenevassa āpokoṭṭhāsatā.

337.Udakapuṇṇesutaruṇatālaṭṭhikūpakesūti nātipariṇatānaṃ sajalakānaṃ aggato chinnānaṃ tālasalāṭukānaṃ vivarāni sandhāya vuttaṃ.

1. Vasāya attano ādhāre abhibyāpanamukhena abyāpāratāsāmaññaṃ vibhāvetabbanti ācāmagatatelaṃ nidassitanti daṭṭhabbaṃ.

339.Kheḷuppattipaccaye ambilaggamadhuraggādike.

1. Kesādīsu manasikāraṃ pavattetvā tejokoṭṭhāsesu pavattetabbo manasikāroti vibhattiṃ pariṇāmetvā yojetabbaṃ. Yena santappatīti yena kāyo santappati, ayaṃ santappanakicco. Tejoti tassa pariggaṇhanākāro eva paccāmaṭṭho. Yena jīrīyatītiādīsupi eseva nayo.

344.Assāsapassāsavasenāti antopavisanabahinikkhamananāsikāvātabhāvena. 『『Evaṃ pavattamanasikārassā』』ti iminā vuttākārena sasambhāravibhattito pavattakammaṭṭhānamanasikārassa. Dhātuyo pākaṭā hontīti vitthārato pariggahitattā dhātuyo vibhūtā honti. Idhāpi bhāvanāvidhānaṃ heṭṭhā vuttanayeneva veditabbaṃ.

我來將這段巴利文直譯成簡體中文： 327. "二十一處曲折"即二十一處彎曲的腸圈。 328. 意為住在胃中所食之物為腹物,故說"腹物是住在腹中的所食所飲所嚼所嘗"。 331. 不結合膽如流動血、如身溫依業生色結合而轉,故說"結合膽與命根結合遍滿全身而住"。以結合說顯示它唯在命根時存在,應知非如命根定是業生。"膽囊"即如大葫蘆囊的膽容器。"成為汁"即成為味。 332. "污水池"即棄糞水胎垢等處的污池,在彼污池中。 333. 意在因膿處對某些鈍慧者才有故非一切共有而說"膿無定處"。 334. "如膽"即如不結合膽。"全身"即與命根結合的一切身處。"濕潤兩腎心肝肺"此中應知肝以充滿下部,其他以漸漸流注于其上而濕潤。"如濕潤下面土塊等"此譬喻應知唯為顯示能濕潤所濕潤無造作共同性,不為顯示處所共同性。因為在身至念解釋中顯示某些被積血所濕潤者在下,某者在上。應知如是結合:肝的下部處不知"血住在我中",兩腎等不知"血住濕潤我們"。 336. "凝固脂"即變成凝結塊狀的脂。結合爲"全身肉",說彼是就粗身而說。雖然髓有凝固塊狀性但無如肉的結合性,故說"凝固汁"。因此它是水部分。 337. "水滿的嫩多羅樹莖穴"是說就未太熟水多從頂切斷的多羅樹嫩莖的空穴而說。 338. 應知顯示脂在自己容處以遍滿門無造作共同性而舉示殘食油為譬喻。 339. 唾生起緣即酸刺甜刺等。 343. 應變更語尾結合爲轉起發等作意后應轉起火部分作意。"由何使熱"即由何使身熱,此作熱作用。"火"即唯指它的攝取行相。在"由何消化"等中也是此理。 344. "依入出息"即以進入出去鼻息風性。"如是轉起作意者"即以此所說行相從有資具別轉起業處作意者。"諸界明顯"即因從詳細攝取諸界清晰。此中修習方法也應如下所說方式了知。;

345.Tatthevāti tesuyeva vīsatiyā koṭṭhāsesu. Paripācanalakkhaṇaṃ vitthambhanalakkhaṇanti etthāpi 『『tatthevā』』ti ānetvā sambandhitabbaṃ.

Puna tatthevāti tesuyeva dvādasasu koṭṭhāsesūti attho. Ettha ca kesādikoṭṭhāsānaṃ saṃviggahatāya tattha vijjamānā āpodhātuādayo nhāniyacuṇṇādīsu udakādayo viya suviññeyyāti 『『tattheva ābandhanalakkhaṇa』』ntiādi vuttaṃ.

Santappanāditejokoṭṭhāsesu pana vāyodhātuādayo na tathā suviññeyyāti katvā 『『tena avinibhutta』』nti vuttaṃ, na tatthevāti. Yadi evaṃ, vāyukoṭṭhāsesu kathaṃ tatthevāti? Vāyukoṭṭhāsāpi hi uddhaṅgamavātādayo piṇḍākāreneva pariggahetabbataṃ upagacchanti, na pana santappanāditejokoṭṭhāsāti nāyaṃ doso. Tattha tenāti tena tejena. Avinibhuttanti avinābhūtaṃ, taṃtaṃkalāpagatavasena vā evaṃ vuttaṃ. Evaṃ vavatthāpayatoti vuttākārena salakkhaṇasaṅkhepato dhātuyo vavatthāpentassa . Vuttanayenāti 『『tassevaṃ vāyamamānassā』』tiādinā (visuddhi. 1.308) heṭṭhā vuttanayena.

我來將這段巴利文直譯成簡體中文： 345. "彼處"即彼二十部分中。"消化相、支援相"此中也應引入"彼處"結合。 "又彼處"意為彼十二部分中。此中因發等部分有聚集性,彼中存在的水界等如浴粉等中的水等容易了知,故說"彼處即結合相"等。 但在使熱等火部分中,風界等不如是容易了知,故說"彼不離",非"彼處"。若如是,在風部分中如何說"彼處"?因為風部分的上行風等也以堆聚形式可攝取,但使熱等火部分不如是,故無此過。其中"彼"即彼火。"不離"即不相離,或依彼彼聚性而如是說。"如是決定者"即以所說行相從有相略決定諸界者。"如所說方式"即如下所說"如是精進者"等方式。

346.Evampi bhāvayatoti salakkhaṇasaṅkhepato dhātuyo pariggahetvā bhāventassāpi. Pubbe vuttanayenāti sasambhāravibhattito bhāvanāyaṃ vuttena nayena. Evanti yathā kese, evaṃ. Sabbakoṭṭhāsesūti ekacattālīsabhedesu sesasabbakoṭṭhāsesu evamettha aṭṭhasaṭṭhidhātusatassa pariggaho vutto hoti. Bhāvanāvidhānaṃ panettha heṭṭhā vuttanayameva.

Idāni vacanatthādimukhenapi dhātūsu manasikāravidhānaṃ dassetuṃ 『『vacanatthato』』tiādi vuttaṃ. Tattha vacanatthatoti yasmā sabbapaṭhamaṃ kammaṭṭhānassa uggahaṇaṃ vacanavasena hoti vacanadvārena tadatthassa ādito gahetabbato, tasmā vacanatthatopi dhātūnaṃ manasikātabbatā vuttā. Kalāpatoti vacanatthavasena visesato, sāmaññato ca dhātuyo pariggahetvā ṭhitassa yasmā tā piṇḍaso pavattanti, na paccekaṃ, tasmā kalāpatopi manasikātabbatā vuttā. Te pana kalāpā paramāṇuparimāṇā hontīti tappariyāpannānaṃ pathavīdhātuādīnaṃ ekasmiṃ sarīre parimeyyaparicchedaṃ dassetuṃ cuṇṇato manasikātabbatā vuttā. So panāyaṃ tāsaṃ cuṇṇato manasikāro saṅghāṭavasena hotīti nibbaṭṭitasarūpameva pariggahetabbaṃ dassetuṃ lakkhaṇādito manasikāro vutto. Lakkhaṇādito dhātuyo pariggaṇhantena salakkhaṇavibhattito kammaṭṭhānābhinivese yasmā dvācattālīsāya koṭṭhāsānaṃ vasena dhātūsu pariggayhamānāsu 『『ettakā utusamuṭṭhānā, ettakā cittādisamuṭṭhānā』』ti ayaṃ vibhāgo ñātabbo hoti, tasmā samuṭṭhānato manasikāro vutto.

Evaṃ pariññātasamuṭṭhānānampi tāsaṃ saddānusārena vinā visesasāmaññapariggaho kātabboti dassetuṃ nānattekattato manasikāro vutto. Lakkhaṇavisesato vinibhuttarūpāpi etā aniddisitabbaṭṭhānatāya padesena avinibhuttāti ayaṃ viseso pariggahetabboti dassetuṃ vinibbhogāvinibbhogato manasikāro vutto. Satipi avinibbhogavuttiyaṃ kācideva kāsañci sabhāgā, kāci visabhāgāti ayampi viseso pariggahetabboti dassetuṃ sabhāgavisabhāgato manasikāro vutto. Sabhāgavisabhāgāpi dhātuyo ajjhattikā īdisakiccavisesayuttā, bāhirā tabbiparītāti ayaṃ viseso pariggahetabboti dassetuṃ ajjhattikabāhiravisesato manasikāro vutto. Sajātisaṅgahādiko dhātusaṅgahavisesopi pariggahitabboti dassetuṃ saṅgahato manasikāro vutto. Sandhāraṇādīhi yathāsakakiccehi aññamaññūpatthambhabhāvatopi dhātuyo pariggahetabbāti dassetuṃ paccayato manasikāro vutto. Abyāpāranayato dhātuyo pariggahetabbāti dassetuṃ asamannāhārato manasikāro vutto. Attano paccayadhammavisesato, paccayabhāvavisesato ca dhātuyo pariggahetabbāti dassetuṃ paccayavibhāgato manasikāro vuttoti evametesaṃ terasannaṃ ākārānaṃ pariggahe kāraṇaṃ veditabbaṃ. Ākārehīti pakārehi, kāraṇehi vā.

我來將這段巴利文直譯成簡體中文： 346. "如是修習者"即從有相略攝取諸界修習者也。"如前所說方式"即從有資具別修習中所說的方式。"如是"即如在發中如是。"一切部分"即四十一種差別的其餘一切部分,如是此中說一百六十八界的攝取。此中修習方法如下所說方式。 現今為顯示也從言義等門在諸界中作意方法而說"從言義"等。其中"從言義"即因最初業處學習以言語方式,因從最初應以語門取彼義,所以說從言義應作意諸界。"從聚"即依言義特殊及普遍攝取諸界而住者,因它們以堆積方式轉起,非各別,所以說從聚應作意。彼等聚是極微量,為顯示彼所屬的地界等在一身中可量界限而說從粉末應作意。而此它們從粉末作意依結合方式,為顯示應攝取已分離自性而說從相等作意。從相等攝取諸界者在從有相別業處專注中,因依四十二部分攝取諸界時,應知"此許由時節生起,此許由心等生起"此分別,所以說從生起作意。 如是雖已遍知生起,它們也應不依音聲而作特殊共同攝取,為顯示此而說從異一作意。雖由相特殊分離色,它們因不可指示處性地方不分離,應攝取此特殊,為顯示此而說從分離不分離作意。雖在不分離轉起中,某些與某些同類,某些異類,也應攝取此特殊,為顯示此而說從同類異類作意。雖同類異類的諸界,內的相應如是作用特殊,外的相反,應攝取此特殊,為顯示此而說從內外差別作意。也應攝取同生攝等的界攝特殊,為顯示此而說從攝作意。以支援等自己作用諸界應攝取互相支援性,為顯示此而說從緣作意。應從無造作方式攝取諸界,為顯示此而說從不作意作意。應從自緣法特殊及緣性特殊攝取諸界,為顯示此而說從緣分別作意,如是應知此十三行相攝取的原因。"以諸行相"即以諸方式或原因。;

1. Tattha patthaṭattāti puthuttā, tena puthubhāvato puthuvī, puthuvī eva pathavīti niruttinayena saddatthamāha. Patthanaṭṭhena vā pathavī, patiṭṭhābhāvena patthāyati upatiṭṭhatīti attho. 『『Appotī』』ti padassa attho heṭṭhā vutto eva. Āpīyatīti sosīyati, pivīyatīti keci. 『『Ayaṃ panattho sasambhārāpe yujjatī』』ti vadanti, lakkhaṇāpepi yujjateva. Sopi hi pharusapācanavisosanākārena sesabhūtattayena pīyamāno viya pavattatīti. Appāyatīti brūheti. Paribrūhanarasā hi āpodhātu. Tejatīti niseti, tikkhabhāvena sesabhūtattayaṃ usmāpayatīti attho. Vāyatīti samīreti, desantaruppattihetubhāvena bhūtasaṅghātaṃ gametīti attho.

Evaṃ tāva visesato vacanatthaṃ vatvā idāni sāmaññato vattuṃ 『『avisesena panā』』tiādi vuttaṃ. Salakkhaṇadhāraṇatoti yathā titthiyaparikappito 『『pakati attā』』ti evamādiko sabhāvato natthi, na evametā. Etā pana salakkhaṇaṃ sabhāvaṃ dhārentīti dhātuyo. Dukkhādānatoti dukkhassa vidahanato. Etā hi dhātuyo kāraṇabhāvena vavatthitā hutvā ayalohādidhātuyo viya ayalohādiṃ anekappakāraṃ saṃsāradukkhaṃ vidahanti. Dukkhādhānatoti anappakassa dukkhassa vidhānamattato avasavattanato, taṃ vā dukkhaṃ etāhi kāraṇabhūtāhi sattehi anuvidhīyati, tathāvihitañca taṃ etāsveva dhīyati ṭhapīyatīti evaṃ dukkhādhānato, dhātuyo. Apica 『『nijjīvaṭṭho dhātuṭṭho』』ti vuttovāyamattho. Tathā hi bhagavā 『『chadhāturoyaṃ bhikkhu puriso』』tiādīsu (ma. ni. 3.343-345) jīvasaññāsamūhananatthaṃ dhātudesanaṃ akāsīti. Iti vacanatthamukhenapi asādhāraṇato, sādhāraṇato ca dhātūnaṃ sarasalakkhaṇameva vibhāvīyatīti āha 『『evaṃ visesasāmaññavasena vacanatthato manasi kātabbā』』ti. Manasikāro pana vacanatthamukhena dhātuyo pariggahetvā ṭhitassa heṭṭhā vuttanayeneva veditabbo.

我來幫你直譯這段巴利文： 347. 在此，由於延展的性質故為遍佈，因此由遍佈性而成為"puthuvī"(地)，"puthuvī"即是"pathavī"，這是依照詞源學的方式解釋詞義。或者由於展開的意義為"pathavī"，以立足之性而展開、支撐，是為其義。"Appoti"(水)之詞義如前已說。由"āpīyati"即被幹涸，有人說是被飲用。他們說："此義適合於具備諸要素之水"，對於性質之水也同樣適合。因為它也以粗糙、煮沸、乾涸的方式，似被其餘三大所吸收而執行。"Appāyati"即增長，因為水界具有增長的作用。"Tejati"(火)即銳利，以銳利性使其餘三大生熱是為其義。"Vāyati"(風)即流動，以作為轉往他處之因而運送諸大種聚是為其義。 如是首先說明特殊的詞義后，現在為說明一般的詞義而說"然而總的來說"等。由於持有自相故：如外道所計"本性、我"等，如是從本質上是不存在的，這些不是如此。這些卻持有自相、自性，故為界。由於給予苦故：由於造作苦。因為這些界安住于因的狀態，如鐵等金屬界產生鐵等物，造作種種輪迴之苦。由於持有苦故：由於造作無量之苦而不自在，或者彼苦為諸有情以此為因而隨之執行，如是執行者即安立於此等界中，如是由於持有苦故為界。而且，如說"無我性即是界性"，此即是其義。因此，世尊在"比丘，此人是六界"等經中，爲了斷除命我想而說界法。如是通過詞義的方式，無論是從不共還是共通的角度，都顯示諸界的自性相，故說"如是應當從特殊和一般的詞義方面思惟"。而思惟則應當是對已通過詞義方式而攝持諸界者，依前述方法而了知。

348.Ākārehīti pakārehi. Atha vā ākarīyanti dissanti ettha dhātuyoti ākārā, koṭṭhāsā. Aṭṭhadhammasamodhānāti yathāvuttānaṃ paccayavisesena visiṭṭharūpānaṃ vaṇṇādīnaṃ aṭṭhannaṃ dhammānaṃ samavadhānato sannivesavisesavasena sahāvaṭṭhānato taṃ upādāya. Kesāti sammuti samaññāmattaṃ hoti. Tesaṃyeva vinibbhogāti tesaṃyeva vaṇṇādīnaṃ vinibbhujanato. Yathā hi vaṇṇādayo aṭṭha dhammā paññāya vinibbhujjamānā aññamaññabyatirekena paramatthato upalabbhanti, na evaṃ vaṇṇādibyatirekena paramatthato kesā upalabbhanti. Tasmā ye ca dhamme samudite upādāya 『『kesā』』ti sammuti, tesu visuṃ visuṃ katesu natthi 『『kesā』』ti sammuti, vohāramattanti attho.

『『Aṭṭhadhammakalāpamattamevā』』ti idaṃ kesapaññattiyā upādāyabhūte vaṇṇādike ekattena gahetvā vuttaṃ, na tesaṃ aṭṭhadhammamattabhāvato. Kammasamuṭṭhāno koṭṭhāsoti kesesu tāva kesamūlaṃ, evaṃ lomādīsupi yathārahaṃ veditabbaṃ. Dasadhammakalāpopīti ettha asitādiparipācako tejokoṭṭhāso navadhammakalāpopīti vattabbo. Yadime kesādikoṭṭhāsā yathārahaṃ aṭṭhanavadasadhammasamūhabhūtā , atha kasmā pathavīādidhātumattato manasi karīyantīti āha 『『ussadavasena panā』』tiādi. Yasmā ayaṃ dhātumanasikāro yāvadeva sattasaññāsamugghāṭanattho, dhammavinibbhogo ca sātisayaṃ sattasaññāsamugghāṭāya saṃvattati, tasmā koṭṭhāsesu evaṃ dhammavibhāgo veditabbo. Ettha hi udariyaṃ karīsaṃ pubbo muttañca utusamuṭṭhānā, asitādiparipācakatejo kammasamuṭṭhāno, assāsapassāsavāto cittasamuṭṭhānoti cha ekasamuṭṭhānā, sedoassu kheḷo siṅghāṇikāti cattāro utucittavasena dvisamuṭṭhānā, sesā dvattiṃsa catusamuṭṭhānā.

Tesu asitādiparipācake tejokoṭṭhāse eko kalāpo jīvitanavako, aññesu ekasamuṭṭhānesu utusamuṭṭhāno, cittasamuṭṭhāno vā ekeko aṭṭhako, dvisamuṭṭhānesu utucittavasena dve dve aṭṭhakā, catusamuṭṭhānesu utucittāhārasamuṭṭhānā tayo tayo aṭṭhakā, utucittasamuṭṭhānesu saddanavakā, aṭṭhasu tejovāyokoṭṭhāsesu aṭṭha jīvitanavakā, sesesu catuvīsatiyā koṭṭhāsesu kāyabhāvadasakadvayasahitā, cakkhādisaññitesu maṃsakoṭṭhāsesu cakkhusotaghānajivhāvatthudasakasahitā cāti paripuṇṇāyatanake rūpakāye bhedaṃ anāmasitvā ekattavasena gayhamānā sattacattālīsādhikasatarūpakalāpā rūpavibhāgato sādhikaṃ diyaḍḍharūpasahassaṃ hoti, koṭṭhāsānaṃ pana avayavavibhāgena tadavayavakalāpānaṃ bhede gayhamāne rūpadhammānaṃ asaṅkhyeyyabhedatā veditabbā . Evaṃ dhammavibhāgato anekabhedabhinnāpi ime dvācattālīsa koṭṭhāsā ussadaggahaṇena catudhātuvaseneva vavatthapetabbā. Tenāha 『『ussadavasena pana…pe… manasi kātabbā』』ti. Tattha manasikāravidhi vuttanayeneva veditabbo.

我來 助您直譯這段巴利文： 348. 由諸行相即由諸方式。或者，諸界在此顯現，故為行相，即諸部分。由八法和合，即依據前述因緣差別所特化的色等八法的和合，由於依特殊安置而共同存在，依此而有"發"的世俗名稱而已。由彼等之分析，即由彼等色等之分析。因為如色等八法為慧所分析時，以相互區別而究竟獲得，而不能以色等之外而究竟獲得發。因此，依諸法和合而有"發"的世俗名稱，當彼等各別分開時則無"發"的世俗語言而已，此為其義。 "僅為八法聚"，此是就發之假立所依的色等諸法攝為一體而說，不是說它們僅為八法。業所生的部分，即在發中首先是髮根，如是在毛等中也應當隨宜了知。也是十法聚，此中所食等消化的火部分應說是九法聚。若這些發等部分隨宜為八、九、十法之聚，那為何從地等界之性而作意呢？為此說"然依勝性"等。因為此界作意唯為斷除有情想，而法的分析更能引導斷除有情想，所以應當如是了知諸部分中的法分別。此中，胃中物、糞、膿、尿是時節所生，消化所食等的火是業所生，出入息風是心所生，如是六種是單一所生；汗、淚、涎、涕四種依時節和心二種所生；其餘三十二種是四種所生。 其中，在消化所食等的火部分中有一個命根九法聚，在其他單一所生中，時節所生或心所生各有一個八法聚，在二種所生中依時節和心各有兩個八法聚，在四種所生中時節、心、食所生各有三個八法聚，在時節和心所生中有聲音九法聚，在八個火風部分中有八個命根九法聚，在其餘二十四個部分中有身十法聚和性別十法聚二種，在稱為眼等的肉部分中有眼、耳、鼻、舌、所依十法聚。如是在具足諸處的色身中，不涉及分別而依一體性所攝，有一百四十七種色法聚，依色分別則有一千五百餘種色法，而在諸部分的支分分別中，當知彼支分聚的分別則有無量種色法。如是雖依法分別有多種差別，這四十二部分依勝性之攝取仍應依四界而安立。故說"然依勝性...乃至...應作意"。其中作意方法如前所說而了知。

349.Majjhimena pamāṇenāti ārohapariṇāhehi majjhimasarīre labbhamānena majjhimena parimāṇena. Pariggayhamānāti paññāya paritakketvā gayhamānā. Paramāṇubhedasañcuṇṇāti ettha yathā 『『aṅgulassa aṭṭhamo bhāgo yavo, yavassa aṭṭhamo bhāgo ūkā, ūkāya aṭṭhamo bhāgo likkhā, likkhāya aṭṭhamo bhāgo rathareṇu, rathareṇussa aṭṭhamo bhāgo tajjārī, tajjāriyā aṭṭhamo bhāgo aṇu, evaṃ aṇuno aṭṭhamo bhāgo paramāṇu nāmā』』ti keci. Aṭṭhakathāyaṃ (vibha. aṭṭha. 515) pana 『『sattadhaññamāsappamāṇaṃ ekaṃ aṅgulaṃ, sattaūkāpamāṇo eko dhaññamāso, sattalikkhāpamāṇā ekā ūkā, chattiṃsarathareṇuppamāṇā ekā likkhā, chattiṃsatajjārippamāṇo eko rathareṇu, chattiṃsaaṇuppamāṇā ekā tajjārī, chattiṃsaparamāṇuppamāṇo eko aṇū』』ti vuttaṃ. Tasmā aṇuno chattiṃsatimabhāgamatto paramāṇu nāma ākāsakoṭṭhāsiko maṃsacakkhussa agocaro dibbacakkhusseva gocarabhūto. Taṃ sandhāyāha 『『paramāṇubhedasañcuṇṇā』』ti, yathāvuttaparamāṇuppabhedena cuṇṇavicuṇṇabhūtā. Sukhumarajabhūtāti tatoyeva ativiya sukhumarajabhāvaṃ gatā.

Doṇamattā siyāti soḷasa nāḷimattā. Idhāpi 『『majjhimena pamāṇenā』』ti ānetvā sambandhitabbaṃ. Tena 『『pakatiyā catumuṭṭhikaṃ kuḍuvaṃ, catukuḍuvaṃ nāḷi, tāya nāḷiyā soḷasa nāḷiyo doṇaṃ, taṃ pana magadhanāḷiyā dvādasa nāḷiyo hontī』』ti vadanti. Saṅgahitāti yathā na vippakirati, evaṃ ābandhanavasena sampiṇḍitvā gahitā. Anupālitāti yathā paggharaṇasabhāvāya āpodhātuyā vasena kilinnabhāvaṃ, picchilabhāvaṃ vā nāpajjati, evaṃ anurakkhitā. Vitthambhitāti saṅghātavāyunā ativiya vitthambhanaṃ pāpitā. Na vikirati na viddhaṃsatīti sukhumarajabhūtāpi pathavīdhātu ābandhanaparipācanasamudīraṇakiccāhi āpotejovāyodhātūhi laddhapaccayā sinehena temitā tejasā paripakkā vāyunā vitthambhanaṃ pāpitā piṭṭhacuṇṇā viya na ito cito ca vikirati na viddhaṃsati, atha kho piṇḍitā ghanabhūtā hutvā nānappakārena gahetabbataṃ āpajjati. Tenāha 『『avikiriyamānā』』tiādi. Tattha vikappanti vibhāgaṃ. Yadipi tejovāyodhātuyopi saviggahā rūpadhammabhāvato, yādiso pana ghanabhāvo pathavīāpodhātūsu labbhati , na tādiso tejovāyodhātūsu labbhatīti meyyabhāvābhāvato tattha cuṇṇabhedo na uddhaṭo. Tathā hi sasambhāratejovāyūsupi meyyabhāvo na labbhateva.

Yūsagatāti yūsabhāvaṃ dravabhāvaṃ gatā. Tato eva ābandhanākārabhūtā. Na paggharatīti na ogaḷati. Na parissavatīti na vissandati. Pīṇitapīṇitabhāvaṃ dassetīti āpodhātuyā brūhanarasatāya vuttaṃ.

Usumākārabhūtāti etena kāye pākatikausmāpi gahaṇīsaṅkhātāya tassāyeva tejodhātuyā vasena hotīti dasseti. Paripācetīti santejeti. Sā hi yathābhuttassa āhārassa sammā pariṇāmanena rasādisampattiyā hetubhāvaṃ gacchantī imaṃ kāyaṃ paripāceti santejetīti vuccati. Tenevāha 『『na pūtibhāvaṃ dassetī』』ti. Kammūpanissayāya, cittappasādahetukāya ca sarīre vaṇṇasampadāya tejodhātu visesapaccayo, pageva utuāhārasamuṭṭhānāya rūpasampattiyā yathāvuttatejodhātūti āha 『『vaṇṇasampattiñcassa āvahatī』』ti.

我來幫您直譯這段巴利文： 349. 以中等量度，即以高度和周圍在中等身軀中所得的中等量度。被攝取，即以慧推度而被攝取。極微塵之碎，此中如有人說："手指八分之一為穀粒，穀粒八分之一為虱，虱八分之一為虱卵，虱卵八分之一為車塵，車塵八分之一為羊毛塵，羊毛塵八分之一為微塵，如是微塵八分之一名為極微。"但在義注中說："七穀粒量為一指，七虱量為一穀粒，七虱卵量為一虱，三十六車塵量為一虱卵，三十六羊毛塵量為一車塵，三十六微塵量為一羊毛塵，三十六極微量為一微塵。"因此，微塵的三十六分之一量名為極微，是虛空部分，不是肉眼的境界，只是天眼的境界。關於此說"極微塵之碎"，即如所說極微分別而成為細碎。成為細塵，即由此而成為極其微細的塵狀。 當有一斗量，即十六那利量。此中也應帶入"以中等量度"而連線。由此他們說："通常四把為一庫堵婆，四庫堵婆為一那利，以此那利計算十六那利為一斗，而彼以摩揭陀那利則為十二那利。"被攝持，即如何不散開，如是以約束力而結合攝持。被護持，即如何不因有流散性的水界之力而成濕性或粘性，如是被守護。被撐持，即被聚合風使達到極度的撐持。不散不崩，即雖成細塵的地界，由結合、消化、鼓動作用的水、火、風界所得緣助，被水濕潤，被火成熟，被風撐持，如麵粉般不向此彼散開崩壞，而是結合成團而達到可以種種方式攝取的狀態。故說"不散開"等。此中分位即區分。雖然火界和風界也是有形體的色法，但如地界和水界中所得的堅實性，在火界和風界中不能得到，故因無可量性而不舉出粉碎性。如是在具諸要素的火和風中也完全無可量性。 成為汁液，即達到汁液狀態、流動狀態。由此即成為約束狀態。不流下，即不滴落。不漏出，即不滲漏。顯示飽滿狀態，此說水界有增長的作用。 成為暖相，由此顯示身中自然的暖性也是依彼稱為消化的火界而有。消化，即使熱。因為它通過正確轉化所食之食而成為味等成就的因，被說為消化此身使之熱。因此說"不顯示腐敗狀態"。火界是依業、依心清凈為因的身體色澤成就的特殊因緣，何況是時節、食所生的色成就之前述火界呢？故說"帶來其色澤成就"。

Samudīraṇavitthambhanalakkhaṇāti ettha samudīraṇaṃ anupellanaṃ, visosananti keci. Vitthambhanaṃ sesabhūtattayassa thambhitattāpādanaṃ, uppīlananti eke. Tāyāti vitthambhanalakkhaṇāya vāyodhātuyā. Aparāyāti samudīraṇalakkhaṇāya. Sā hi pellanasabhāvā. Tenāha 『『samabbhāhato』』ti. Samabbhāhanañca rūpakalāpassa desantaruppattiyā hetubhāvo. Avaghaṭṭanaṃ āsannataruppattiyā. Lāḷetīti parivatteti. Idāni yadatthaṃ cuṇṇato manasikāro āgato, taṃ nigamanavasena dassetuṃ 『『evameta』』ntiādi vuttaṃ. Tattha dhātuyantanti suttena viya yantarūpakaṃ asatipi kattubhūte attani cittavasena dhātumayaṃ yantaṃ pavattati, idhāpi manasikāravidhi vuttanayeneva veditabbo.

1. Yadipi catunnaṃ dhātūnaṃ lakkhaṇādayo heṭṭhā tattha tattha vuttā eva, tathāpi te anavasesato dassetvā visuṃ kammaṭṭhānapariggahavidhiṃ dassetuṃ 『『lakkhaṇādito』』tiādi āraddhaṃ. Tattha lakkhīyati etenāti lakkhaṇaṃ, kakkhaḷattaṃ lakkhaṇametissāti kakkhaḷattalakkhaṇā. Nanu ca kakkhaḷattameva pathavīdhātūti? Saccametaṃ, tathāpi viññātāviññātasaddatthatāvasena abhinnepi dhamme kappanāsiddhena bhedena evaṃ niddeso kato. Evaṃ hi atthavisesāvabodho hotīti. Atha vā lakkhīyatīti lakkhaṇaṃ, kakkhaḷattaṃ hutvā lakkhiyamānā dhātu kakkhaḷattalakkhaṇāti evamettha attho daṭṭhabbo. Sesāsupi eseva nayo. Patiṭṭhānarasāti sahajātadhammānaṃ patiṭṭhābhāvakiccā. Tato eva nesaṃ sampaṭicchanākārena ñāṇassa paccupatiṭṭhatīti sampaṭicchanapaccupaṭṭhānā. Padaṭṭhānaṃ panettha aññadhammatāya na uddhaṭaṃ, sādhāraṇabhāvasabbhāvato vā dūrakāraṇaṃ viya. Yathā vā dhammuddesavāravaṇṇanādīsu rasādinā aññesaṃ paccayabhāvaṃ dassetvā paccayavantatādassanatthaṃ padaṭṭhānaṃ uddhaṭaṃ, na evamidha. Idha pana dhātūnaṃ anaññasādhāraṇavisesavibhāvanaparāya codanāya aññadhammabhūtaṃ padaṭṭhānaṃ na uddhaṭanti daṭṭhabbaṃ. Brūhanarasāti sahajātadhammānaṃ vaḍḍhanakiccā. Tathā hi sā nesaṃ pīṇitabhāvaṃ dassetīti vuccati. Saṅgahapaccupaṭṭhānāti bāhiraudakaṃ viya nhānīyacuṇṇassa sahajātadhammānaṃ saṅgahaṇapaccupaṭṭhānā. Maddavānuppadānapaccupaṭṭhānāti bāhiraggi viya jatulohādīnaṃ sahajātadhammānaṃ mudubhāvānuppadānapaccupaṭṭhānā. Abhinīhāro bhūtasaṅghāṭassa desantaruppattihetubhāvo, nīharaṇaṃ vā bījato aṅkurassa viya.

351.Utusamuṭṭhānāva kammādivasena anuppattito. Utucittasamuṭṭhānā kadāci ututo, kadāci cittato uppajjanato. Avasesāti vuttāvasesā kesādayo catuvīsati, ādito tayo tejokoṭṭhāsā, pañca vāyokoṭṭhāsā cāti dvattiṃsa. Sabbepīti te sabbepi kammādivasena uppajjanato catusamuṭṭhānā. Kesādīnampi hi maṃsato avimuttabhāgo kammāhāracittasamuṭṭhānova hotīti.

我來幫您直譯這段巴利文： 以鼓動、撐持為相，此中鼓動是推動，有人說是乾燥。撐持是使其餘三大獲得僵硬性，有人說是上舉。由彼，即以撐持為相的風界。由另一，即以鼓動為相者。因為它具有推動的性質。故說"被推動"。推動即是色聚轉往他處的原因。衝擊是轉往近處。搖動即轉動。現在為顯示從粉末而作意的目的，以結論方式說"如是此等"等。其中機關，即如以線而有機關形象，即使無有作者的我，依心之力而有界所成的機關運轉，此中作意方法也應如前所說而了知。 350. 雖然四界的相等之義在前面各處已說，但爲了完全顯示它們並顯示別立的業處攝取方法而開始說"從相等"等。其中，由此而標示為相，以堅硬為相者即堅硬相。難道堅硬不就是地界嗎？這是真的，但是即使法在已知未知的詞義方面是無差別的，依概念成立的差別而如是說明。因為如此能瞭解義的差別。或者，被標示為相，成為堅硬而被標示的界為堅硬相，如是應當看此義。在其餘諸界也是此理。以住立為味，即對俱生諸法有住立作用。正因如此，對於它們以領受行相而智住立，故以領受為現起。在此不舉起近因是因為是他法性，或因為有共通性如遠因。或如在法舉說品釋等中以味等顯示對他者的緣性，為顯示有緣性而舉起近因，此中不如是。在此應當視為由於說明界的不共特性的問題，故不舉起作為他法的近因。以增長為味，即對俱生諸法有增長作用。因此說它顯示它們的飽滿狀態。以攝持為現起，即如外水對沐浴粉，對俱生諸法以攝持為現起。以引生柔軟為現起，即如外火對蠟銅等，對俱生諸法以引生柔軟為現起。運送是大種聚轉往他處的原因，或如從種子引出芽。 351. 唯時節所生，因不由業等而生起。時節心所生，因有時從時節、有時從心生起。其餘，即所說之餘的發等二十四種，最初的三種火分、五種風分等三十二種。一切，即彼一切因從業等生起故為四生。因為發等未脫離肉的部分也是業、食、心所生。

352.Nānattekattatoti visesasāmaññato. Dhammānaṃ hi aññamaññaṃ visadisatā nānattaṃ, samānatā ekattaṃ. Sabbāsampīti catunnampi. Salakkhaṇāditoti sakaṃ lakkhaṇaṃ salakkhaṇaṃ, tato salakkhaṇādito. Ādi-saddena rasapaccupaṭṭhānānaṃ viya mudusaṇhapharusabhāvādīnampi saṅgaho daṭṭhabbo. 『『Kammasamuṭṭhānādivasena nānattabhūtāna』』nti kasmā vuttaṃ, nanu kammasamuṭṭhānādivasena catunnaṃ dhātūnaṃ ekattaṃ hoti sādhāraṇattāti? Na, 『『aññā eva dhātuyo kammasamuṭṭhānā, aññā utuādisamuṭṭhānā』』tiādikaṃ bhedaṃ sandhāya tathā vacanato. Etāsaṃ dhātūnaṃ. Ruppanalakkhaṇaṃ ruppanasabhāvaṃ. Kimpanetaṃ ruppanaṃ nāma? Yā sītādivirodhipaccayasannipāte visadisuppatti, tasmiṃ vā sati yo vijjamānasseva visadisuppattiyā hetubhāvo, taṃ ruppanaṃ. Anatītattāti apariccajanato.

Mahantapātubhāvo cettha sasambhāradhātuvasena veditabbo, tathā mahāvikāratā mahābhūtasāmaññalakkhaṇadhātuvasena, mahāparihāratā, mahattavijjamānatā ca ubhayavasenāti. Bhūtasaddāpekkhāya 『『etānī』』ti napuṃsakaniddeso. Mahantāni pātubhūtāni anekasatasahassa rūpakalāpasaṅghāṭatāya samūhavasena, santativasena ca aparimitaparimāṇānaṃ, anekayojanāyāmavitthārānañca uppajjanato. Cattāri nahutānīti cattāri dasasahassāni. Devadānavādīnaṃ tigāvutādisarīravasena mahantāni pātubhūtāni.

Tatthāyaṃ vacanattho – mahantāni bhūtāni jātāni nibbattānīti mahābhūtānīti. Anekābhūtavisesadassanena, anekabbhutadassanena ca anekacchariyadassanavasena mahanto abbhuto, mahantāni vā abhūtāni etthāti mahābhūto, māyākāro. Yakkhādayo jātivaseneva mahantā bhūtāti mahābhūtā, niruḷho vā ayaṃ tesu mahābhūtasaddo daṭṭhabbo. Pathavīādayo pana vañcakatāya, aniddisitabbaṭṭhānatāya ca mahābhūtā viya mahābhūtā. Bhūtasaddassa ubhayaliṅgatāya napuṃsakatā katā. Tattha vañcakatā sayaṃ anīlādisabhāvāni hutvā nīlādisabhāvassa upaṭṭhāpanaṃ, anitthipurisādisabhāvāneva ca hutvā itthipurisādiākārassa upaṭṭhāpanaṃ. Tathā aññamaññassa anto, bahi ca aṭṭhitānaṃyeva aññamaññaṃ nissāya avaṭṭhānato aniddisitabbaṭṭhānatā. Yadi hi imā dhātuyo aññamaññassa anto ṭhitā, na sakiccakarā siyuṃ aññamaññānuppavesanato, atha bahi ṭhitā vinibbhuttā siyuṃ. Tathā sati avinibbhuttavādo hāyeyya, tasmā na niddisitabbaṭṭhānā. Evaṃ santepi patiṭṭhānādinā yathāsakaṃ kiccavisesena sesānaṃ tiṇṇaṃ tiṇṇaṃ upakārikā honti, yena sahajātādinā paccayena paccayā honti. Tenāha 『『na ca aññamaññaṃ nissāya na tiṭṭhantī』』ti. Manāpehīti manoharehi cāturiyavantehi. Vaṇṇasaṇṭhānavikkhepehīti kāḷasāmatādivaṇṇehi, puthulavivarakisatādisaṇṭhānehi, hatthabhamukādivikkhepehi ca. Sarasalakkhaṇanti sabhāvabhūtaṃ lakkhaṇaṃ, sakiccakaṃ vā sabhāvaṃ.

Mahāparihāratoti ettha vacanatthaṃ vadanto āha 『『mahantehi…pe… bhūtāni, mahāparihārāni vā bhūtānī』』ti. Tattha pacchimatthe purimapade uttarapadassa parihāra-saddassa lopaṃ katvā 『『mahābhūtānī』』ti vuttaṃ.

我來幫您直譯這段巴利文： 352. 從異性一性，即從特殊和普遍性。因為諸法互相的差異性是異性，相似性是一性。一切，即四種。從自相等，自己的相為自相，從彼自相等。以"等"字應當了知不僅包括味、現起，也包括柔軟、細滑、粗糙性等。為何說"依業生等而成異性"，難道不是依業生等而四界成為一性因為是共通的嗎？不是，如是說是關係到"業所生的界是一種，時節等所生的界是另一種"等差別。這些界的。變壞相即變壞性。什麼是所謂的變壞？當遇到冷等相違緣時有不同的生起，或在彼時對已存在者成為不同生起的因，此即變壞。不超越，即不捨離。 此中大顯現應依具諸要素的界而了知，如是大變異依大種共相界，大維護和大存在則依兩者而了知。關係到"界"(bhūta)而以中性說"這些"。大顯現，因為以色聚集合的方式及相續的方式，生起無量量的、多由旬長廣的數百千色聚。四萬，即四個一萬。依天神、阿修羅等三伽符他等身軀而成大顯現。 此中詞義如下：大而生起、產生故為大種。由見多種界的差別、見多種稀有而依見多種希奇，大而稀有，或有大的非真實故為大種，如幻師。夜叉等僅依種性而大且生故為大種，或應當視此大種之詞已在彼等中確立。但地等因欺誑性、不可指示處所性而如大種故為大種。因"界"(bhūta)字兩性故作中性。此中欺誑性是自身非青等性而顯現青等性，非男女等性而顯現男女等相。如是雖互不住于內外而互相依止而住，故不可指示處所性。因為若這些界互住于內，則因互相進入而不能作自業，若住于外則成分離。如是則違背不分離說，故不可指示處所。雖如是，以住立等各自作用的差別而對其餘三界有助益，以俱生等緣而成為緣。故說"而不是不互相依止而住"。以可意，即以令心喜悅的巧妙。以色狀動作，即以黑褐等色、寬闊空隙瘦細等狀、手眉等動作。自性相，即本性之相，或能作自業的自性。 從大維護，此中說詞義說"以大...乃至...界，或大維護的界"。其中在後義中，前分將後分的"維護"字省略而說"大種"。

Tathā hīti tato eva vikārassa mahantattā evāti taṃ vikāraṃ dassetuṃ 『『bhūmito』』tiādi vuttaṃ. Tattha accimatoti aggissa. Koṭisatasahassaṃ ekaṃ koṭisatasahassekaṃ cakkavāḷanti taṃ sabbaṃ āṇākhettabhāvena ekaṃ katvā vadati. Vilīyatīti vipattikarameghābhivuṭṭhena khārudakena lavaṇaṃ viya vilayaṃ gacchati viddhaṃsati. Kupitenāti khubhitena. Vikīratīti vidhamati viddhaṃsati.

Anupādinnesu vikāramahattaṃ dassetvā upādinnesu dassento 『『patthaddho』』tiādimāha. Tattha kaṭṭhamukhena vāti vā-saddo upamattho. Yathā kaṭṭhamukhena sappena ḍaṭṭho patthaddho hoti, evaṃ pathavīdhātuppakopena so kāyo kaṭṭhamukheva hoti, kaṭṭhamukhamukhagato viya patthaddho hotīti attho. Atha vā vā-saddo avadhāraṇattho. So 『『pathavīdhātuppakopena vā』』ti evaṃ ānetvā sambandhitabbo. Ayañhettha attho – kaṭṭhamukhena ḍaṭṭhopi kāyo pathavīdhātuppakopeneva patthaddho hoti, tasmā pathavīdhātuyā aviyutto so kāyo sabbadā kaṭṭhamukhamukhagato viya hotīti. Vā-saddo vā aniyamattho, tatrāyamattho – kaṭṭhamukhena ḍaṭṭho kāyo patthaddho hoti vā, na vā hoti mantāgadavasena, pathavīdhātuppakopena pana mantāgadarahito so kāyo kaṭṭhamukhamukhagato viya hoti ekantapatthaddhoti.

Pūtiyoti kuthito. Santattoti sabbaso tatto samuppannadāho. Sañchinnoti samantato chinno paramāṇubhedasañcuṇṇo āyasmato upasenattherassa sarīraṃ viya. Mahāvikārāni bhūtānīti mahāvikāravantāni bhūtāni mahābhūtānīti purimapade uttarapadalopena niddeso daṭṭhabbo. 『『Pathavī』』tiādinā sabbalokassa pākaṭānipi vipallāsaṃ muñcitvā yathāsabhāvato pariggaṇhane mahantena vāyāmena vinā na pariggaṇhantīti duviññeyyasabhāvattā 『『mahantānī』』ti vuccanti. Tāni hi suviññeyyāni. 『『Amahantānī』』ti mantvā ṭhitā tesaṃ duppariggahataṃ disvā 『『aho mahantāni etānī』』ti jānātīti mahābhūtekadesatādīhi vā kāraṇehi mahābhūtāni. Etā hi dhātuyo mahābhūtekadesato, mahābhūtasāmaññato, mahābhūtasannissayato, mahābhūtabhāvato, mahābhūtapariyosānato cāti imehipi kāraṇehi 『『mahābhūtānī』』ti vuccanti.

Tattha mahābhūtekadesatoti 『『bhūtamidanti, bhikkhave, samanupassathā』』tiādīsu (ma. ni.

我來幫您直譯這段巴利文： 是故，正因如此變異的大性而為顯示彼變異說"從地"等。其中有焰，即火的。百千俱胝為一個百千俱胝世界，說這一切以命令範圍而成為一。融化，即如鹽被具破壞性的雲雨所降的鹹水而融化崩壞。激動，即攪動。散壞，即分散崩壞。 顯示了無執取[物]中的變異大性后，為顯示有執取[物]中而說"僵硬"等。其中以木口蛇或，此"或"字表示譬喻。如被木口蛇咬者變僵硬，如是由地界擾動，彼身如木口，即如入木口蛇口般僵硬，此為其義。或者"或"字表示確定。它應帶入"或由地界擾動"而連線。此中義為：即使被木口蛇咬的身體也是由地界擾動而僵硬，因此彼身不離地界，常如入木口蛇口。或者"或"字表示不定，此中義為：被木口蛇咬的身體或僵硬或不僵硬，依咒藥之力，但由地界擾動時，彼身無咒藥而如入木口蛇口，必定僵硬。 腐敗，即腐爛。熾熱，即遍一切熱、生起燃燒。破碎，即周遍破碎成極微塵碎，如尊者優波先那的身體。大變異的界即具大變異的界為大種，應視為在前分省略後分的說明。以"地"等，即使對一切世間顯著的[諸界]，若不捨離顛倒而如實攝取，無大精進則不能攝取，因為難知其性質故說"大"。因為它們難以了知。認為"非大"而住，見到它們難以攝取而知"啊！這些是大的"。或以大種部分等因而為大種。因為這些界依大種部分、大種共性、大種所依、大種性、大種究竟等，依這些原因而稱為"大種"。 其中大種部分，即如"諸比丘，你們觀察此是界"等

1.401) hi avisesena khandhapañcakaṃ 『『bhūta』』nti vuccati. Tattha yadidaṃ kāmabhave, rūpabhave, pañcavokārabhave, ekacce ca saññībhave pavattaṃ khandhapañcakaṃ, taṃ mahāvisayatāya 『『mahābhūta』』nti vattabbataṃ arahati. Pathavīādayo pana catasso dhātuyo tassa mahābhūtassa ekadesabhūtā 『『mahābhūtā』』ti vuccanti. Samudāyesu hi pavattavohārā avayavesupi dissanti yathā 『『samuddo diṭṭho, paṭo daḍḍho』』ti ca. Mahābhūtasamaññatoti tadadhīnavuttitāya bhavanti ettha upādārūpānīti bhūtāni, pathavīādayo catasso dhātuyo. Sā panāyametāsu bhūtasamaññā anaññatthavuttitāya upādārūpānaṃ aviparītaṭṭhā, lokassa cetā bahūpakārā, cakkhusamuddādīnaṃ nissayabhūtā cāti mahantāni bhūtānīti samaññāyiṃsu. Mahābhūtasannissayatoti mahantānaṃ mahānubhāvānaṃ mahāsammatamandhātuppabhutīnaṃ raññaṃ, sakkādīnaṃ devānaṃ, vepacittiādīnaṃ asurānaṃ, mahābrahmādīnaṃ brahmānaṃ, guṇato vā mahantānaṃ buddhānaṃ, paccekabuddhānaṃ, sāvakānaṃ upādāyupādāya vā sabbesampi bhūtānaṃ sattānaṃ nissayabhūtatāya mahantā bhūtā etesūti mahābhūtā. Cātumahābhūtiko hi nesaṃ kāyoti. Mahābhūtabhāvatoti bahubhūtabhāvato. Ayaṃ hi mahā-saddo 『『mahājano sannipatito』』tiādīsu bahubhāve dissati. Pathavīādayo ca dhātuyo ekasmimpi attabhāve aparimeyyappabhedā pavattanti. Tasmā mahantā bahū anekasatasahassappabhedā bhūtāti mahābhūtā. Mahābhūtapariyosānatoti mahābhūtassa vasena pariyosānappattito.

『『Kālo ghasati bhūtāni, sabbāneva sahattanā;

Yo ca kālaghaso bhūto, sa bhūtapacaniṃ pacī』』ti. (jā. 1.2.190) –

Hi evamādīsu khīṇāsavo 『『bhūto』』ti vutto. So hi ucchinnabhavanettikatāya āyatiṃ appaṭisandhikattā ekantato 『『bhūto』』ti vuccati, na itare, bhavissantīti vohāraṃ anatītattā. Bhūto eva idha pūjāvasena 『『mahābhūto』』ti vutto yathā 『『mahākhīṇāsavo, mahāmoggallāno』』ti ca. Imāsañca dhātūnaṃ anādimati saṃsāre pabandhavasena pavattamānānaṃ yathāvuttassa mahābhūtasseva santāne pariyosānappatti, nāññatra. Tasmā mahābhūte bhūtā pariyosānaṃ pattāti mahābhūtā purimapade bhūta-saddassa lopaṃ katvā. Evametā dhātuyo mahābhūtekadesatādīhi mahābhūtāti veditabbā. Pathavīādīnaṃ kakkhaḷapaggharaṇādivisesalakkhaṇasamaṅgitā apariccattadhātulakkhaṇānaṃyevāti āha 『『dhātulakkhaṇaṃ anatītattā』』ti. Na hi sāmaññapariccāgena viseso, visesanirapekkhaṃ vā sāmaññaṃ pavattati. Tathā hi vadanti –

『『Tamatthāpekkhato bhedaṃ, sasāmaññaṃ jahāti no;

Gaṇhāti saṃsayuppādā, samevekatthakaṃ dvaya』』nti.

Salakkhaṇadhāraṇena cāti yena salakkhaṇadhāraṇena 『『dhātuyo』』ti vuccanti, teneva 『『dhammā』』tipi vuccanti ubhayathāpi nissattanijjīvatāya eva vibhāvanato. Tenevāha – 『『chadhāturoyaṃ bhikkhu puriso, dhammesu dhammānupassī viharatī』』ti ca. Arūpānaṃ khaṇato rūpānaṃ khaṇassa nātiittaratāyāha 『『attano khaṇānurūpa』』nti. Dharaṇenāti ṭhānena, pavattanenāti attho. Khayaṭṭhenāti khaṇabhaṅgutāya. Bhayaṭṭhenāti udayavayapaṭipīḷanādinā sappaṭibhayatāya. Asārakaṭṭhenāti attasāravirahena.

我來幫您直譯這段巴利文： 總的來說,五蘊稱為"界"。其中,此在欲有、色有、五蘊有及某些有想有中執行的五蘊,由於大境界性而應稱為"大界"。但地等四界作為彼大界的部分而稱為"大界"。因為在整體中執行的言說也見於部分中,如說"見到海洋、布被燒"等。由大界共稱,即依彼而生存,所以此處有所造色故為界,即地等四界。而此等的界共稱因不在他處執行故是所造色的不顛倒義,這些對世間多有利益,是眼等根的所依故,稱為大界。由大界所依,即作為大的、大威力的大眾王、滿度王等諸王,帝釋等諸天,毗波質底等諸阿修羅,大梵等諸梵天,或依功德而大的諸佛、辟支佛、聲聞,或逐漸地一切有情眾生的所依性,故大而為界者為大界。因為他們的身體是四大所成。由大界性,即由多界性。因為此"大"字如在"大眾集會"等中見於多性。地等諸界即使在一個自體中也以無量差別而執行。因此大即多,有數百千差別的界為大界。由大界究竟,即由大界而達究竟。 "時吞噬諸界,一切與自己; 而彼吞時界,彼煮界煮者" 因為如是等中漏盡者稱為"界"。因為他由斷除有結而不再結生,確定地稱為"界",其他則不然,因為不超越"將有"的言說。界即此中依尊敬而說"大界",如"大漏盡者、大目犍連"等。這些界在無始輪迴中相續執行,唯在如所說大界的相續中達究竟,不在其他處。因此在大界中生而達究竟故為大界,省略前分的"界"字。如是應知這些界依大界部分等而為大界。地等具足堅硬、流動等特相而不捨離界相,故說"不超越界相"。因為不捨離普遍性而有特殊性,或離特殊而普遍性執行。如是他們說： "依彼義觀察差別,不捨具普遍; 由生起疑惑,二者等取一義" 以持自相故,即由於彼持自相而稱為"界",亦稱為"法",因為兩者都顯示無有情無命者性。因此說:"比丘,此人是六界,住於法隨觀法"。因為無色法的剎那比色法的剎那不更短暫,故說"隨順自己的剎那"。以住持,即以住立,義為執行。以壞義,即由剎那壞滅性。以怖畏義,即由生滅逼迫等而有可怖性。以無實義,即由離自我實質。

353.Sahuppannāva etāti etā catasso dhātuyo saha uppannāva saha pavattamānāva samānakāle labbhamānāpi avakaṃsato sabbapariyantime utucittāhārasamuṭṭhānesu suddhaṭṭhake, kammajesu jīvitanavaketi ekekasmiṃ suddhaṭṭhakādikalāpepi padesena avinibbhuttā visuṃ visuṃ aniddisitabbaṭṭhānatāya. Yattha hi tissannaṃ dhātūnaṃ patiṭṭhāvasena pathavī, tattheva tassā ābandhanaparipācanasamudīraṇavasena itarā. Esa nayo sesāsupi.

354.Purimā dve garukattā sabhāgā aññamaññanti adhippāyo. Ettha ca nanu pathaviyāpi lahubhāvo atthi. Tathā hi sā 『『kakkhaḷaṃ mudukaṃ saṇhaṃ pharusaṃ garukaṃ lahuka』』nti niddiṭṭhā, āpepi lahubhāvo labbhatevāti? Na, nippariyāyagarubhāvassa adhippetattā. Garubhāvo eva hi pathavīdhātuyā garutaraṃ upādāya lahubhāvoti pariyāyena vutto sītabhāvo viya tejodhātuyā. Yadi evaṃ rūpassa lahutāti kathaṃ? Ayampi vuttanayā eva lahutākāraṃ upādāya labbhanato. Na hi paricchedavikāralakkhaṇāni paramatthato labbhanti nipphannarūpānaṃ avatthāvisesasabhāvato. Tasmā paramatthasiddhaṃ garubhāvaṃ sandhāya vuttaṃ 『『purimā dve garukattā sabhāgā』』ti. 『『Tathā』』ti padena 『『sabhāgā』』ti imamatthaṃ upasaṃharati. 『『Dve』』ti pana idaṃ yathā 『『purimā』』ti ettha, evaṃ 『『pacchimā』』ti etthāpi ānetvā sambandhitabbaṃ. Visabhāgā garukalahukabhāvatoti adhippāyo. Yathā ca garukalahukabhāvehi, evaṃ peyyabhāvāpeyyabhāvehi ca sabhāgavisabhāgatā yojetabbā.

355.Ajjhattikā heṭṭhā vuttaajjhattikā, sattasantānapariyāpannāti attho. Viññāṇavatthu viññattiindriyānanti cakkhādīnaṃ channaṃ viññāṇavatthūnaṃ, dvinnaṃ viññattīnaṃ, itthipurisindriyajīvitindriyānañca. Ye pana 『『viññāṇavatthūti hadayavatthu gahita』』nti vadanti, tesaṃ indriya-ggahaṇena aṭṭhannampi rūpindriyānaṃ gahaṇaṃ veditabbaṃ. 『『Vuttaviparītappakārā』』ti idaṃ bāhirānaṃ dhātūnaṃ yathā sabbaso viññāṇavatthuviññattiindriyānaṃ anissayatā ca iriyāpathaviraho ca vuttavipariyāyo, evaṃ catusamuṭṭhānatāpīti katvā vuttaṃ, na lakkhaṇarūpassa viya kutocipi samuṭṭhānassa abhāvato utusamuṭṭhānatāya tāsaṃ. Lahutādinissayatāpi ajjhattikānaṃ dhātūnaṃ vattabbā, na vā vattabbā. Viññatti-ggahaṇaṃ hi lakkhaṇanti.

356.Itarāhīti āpotejovāyudhātūhi. Ekasaṅgahāti sajātisaṅgahena ekasaṅgahā. Samānajātiyānaṃ hi saṅgaho sahajātisaṅgaho. Tenāha 『『samuṭṭhānanānattābhāvato』』ti.

357.Tiṇṇaṃmahābhūtānaṃ patiṭṭhā hutvā paccayo hotīti yehi mahābhūtehi sampiṇḍanavasena saṅgahitā, paripācanavasena anupālitā, samudīraṇavasena vitthambhitā ca, tesaṃ attanā sahajātānaṃ tiṇṇaṃ mahābhūtānaṃ patiṭṭhā hutvā tato eva sandhāraṇavasena avassayo hoti, vuttanayena vā patiṭṭhā hutvā sahajātādivasena paccayo hotīti. Esa nayo sesāsupi.

我來 助您直譯這段巴利文： 353. 此等同生者,即這四界同時生起、同時執行,即使在同一時獲得,至少在一切最極的時節、心、食所生的純八法聚,業生的命根九法聚,即在每一純八法聚等中以部分不可分離,各別不可指示處所性。因為哪裡有三界以住立力而為地,在那裡即有其他[三界]以約束、消化、鼓動力[而存在]。在其餘[三界]中也是此理。 354. 前二者由重性而互為同分,此為意趣。此中難道地界也有輕性嗎?如是它被說為"堅硬、柔軟、細滑、粗糙、重、輕",水界也可得輕性?不,因為意指無譬喻的重性。因為地界的重性依更重而譬喻說為輕性,如火界的冷性。若如是,色的輕快性如何?這也如前所說,由取輕快行相而獲得。因為限制、變化等相在究竟義中不可得,因為是所生色的特殊狀態自性。因此依究竟成就的重性而說"前二者由重性而同分"。以"如是"字結合"同分"此義。而"二"字如在"前"字中,也應在"后"字中帶入連線。意趣是由重輕性而異分。如由重輕性,也應配合由可飲不可飲性而有同分異分。 355. 內部即前說內部,即包含在有情相續中的意思。識處、表色、諸根,即眼等六識處、二表色、女男根命根。有人說"識處是取心所依",應知他們以根的攝取而攝取八種色根。"與所說相反"者,是說外部諸界如何完全不作識處、表色、諸根的所依及無威儀,如是也是四生性,不是說如相色般完全無生起而是時節所生。內部諸界的輕快等所依性或應說或不應說。因為表色的攝取是相。 356. 以其他,即以水、火、風界。一攝,即以同類攝而為一攝。因為同類的攝為同類攝。故說"由無生起差別性"。 357. 作為三大種的住立而成為緣,即被彼等大種以結合方式所攝、以消化方式所護、以鼓動方式所撐,對彼等與自俱生的三大種作為住立,由此即以支援方式成為依止,或如所說作為住立而依俱生等方式成為緣。在其餘[三界]中也是此理。;

1. Yadipi aññamaññaābhogapaccavekkhaṇarahitā ete dhammāti heṭṭhā dhātūnaṃ asamannāhāratā dassitā eva, athāpi imināva nayena visuṃ kammaṭṭhānapariggaho kātabboti dassento 『『pathavīdhātu cetthā』』tiādimāha. Tattha pathavīdhātu cetthāti ca-saddo sampiṇḍanattho, tena ayampi eko manasikārappakāroti dīpeti. Etthāti etāsu dhātūsu. Ahaṃ 『『pathavīdhātū』』ti vā 『『paccayo homī』』ti vā na jānātīti attani viya attano kicce ca ābhogābhāvaṃ dassetvā upakārakassa viya upakattabbānampi ābhogābhāvaṃ dassetuṃ 『『itarānipī』』tiādi vuttaṃ. Sabbatthāti sabbāsu dhātūsu, tatthāpi attakiccupakattabbabhedesu sabbesu.

359.Paccayavibhāgatoti paccayadhammavibhāgato ceva paccayabhāvavibhāgato ca. 『『Paccayato』』ti hi iminā pathavīādīnaṃ aññāsādhāraṇo patiṭṭhābhāvādinā sesabhūtattayassa paccayabhāvo vutto. Idha pana yehi dhammehi pathavīādīnaṃ uppatti, tesaṃ pathavīādīnañca anavasesato paccayabhāvavibhāgo vuccatīti ayaṃ imesaṃ dvinnaṃ ākārānaṃ viseso. Kammanti kusalākusalaṃ rūpuppādakaṃ kammaṃ. Cittanti yaṃ kiñci rūpuppādakaṃ cittaṃ. Āhāroti ajjhattiko rūpuppādako āhāro. Utūti yo koci utu, atthato tejodhātu. Kammamevāti avadhāraṇaṃ samuṭṭhānasaṅkarābhāvadassanatthaṃ, tena akammajānampi kesañci kammassa pariyāyapaccayabhāvo dīpito hoti. Tathā hi vakkhati 『『kammapaccayacittasamuṭṭhāna』』ntiādi. Nanu ca kammasamuṭṭhānānaṃ kammato aññenapi paccayena bhavitabbanti? Bhavitabbaṃ, so pana kammagatikovāti paṭiyogīnivattanatthaṃ avadhāraṇaṃ kataṃ, tenāha 『『na cittādayo』』ti. Cittādisamuṭṭhānānanti etthāpi ayamattho yathārahaṃ vattabbo. Itareti cittādito aññe. Janakapaccayoti samuṭṭhāpakataṃ sandhāya vuttaṃ, paccayo pana kammapaccayova. Vuttaṃ hi 『『kusalākusalā cetanā vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo』』ti (paṭṭhā. 1.1.427).

Sesānanti cittādisamuṭṭhānānaṃ. Pariyāyato upanissayapaccayo hotīti paṭṭhāne (paṭṭhā. 1.

我來幫您直譯這段巴利文： 358. 雖然如前所示這些法無相互作意觀察而顯示諸界的無注意性,但也應以此方式別立業處攝取,為顯示此而說"此中地界"等。其中"此中地界"的"此"字表示結合,由此顯示這也是一種作意方式。"此中"即在這些界中。"我是地界"或"我成為緣"都不知,如是顯示在自己及自業中無作意后,為顯示能助及所助者也無作意而說"其他也"等。一切處,即在一切界中,此中也在自業及所助的一切差別中。 359. 從緣差別,即從緣法差別及緣性差別。因為以"從緣"此詞說地等對其餘三界以住立性等的不共緣性。而此中說地等由何法生起,及地等完全的緣性差別,此為這兩種行相的差別。業,即能生色的善不善業。心,即任何能生色的心。食,即內部能生色的食。時節,即任何時節,實際上是火界。唯業,此確定是為顯示無生起混雜,由此也顯示非業生者的某些[法]對業是譬喻緣性。如是將說"業緣心所生"等。難道業所生者不應也有業以外的其他緣嗎?應有,但那是屬於業的過程,為排除對立而作確定,故說"非心等"。在心等所生中也應如理說此義。其他,即除心等以外。生緣,是關係到能生性而說,但緣只是業緣。因為說"善不善思以業緣對異熟諸蘊及所造色成為緣"。 其餘,即心等所生。依譬喻成為親依緣,如在發趺中;

1.9) arūpānaṃyeva upanissayapaccayassa āgatattā nippariyāyena rūpadhammānaṃ upanissayapaccayo natthi. Sutte pana 『『puggalaṃ upanissāya vanasaṇḍaṃ upanissāyā』』ti vacanato suttantikapariyāyena vinā abhāvo upanissayapaccayoti veditabbo. Cittaṃ janakapaccayo hotīti sahajātanissayāhārādivasena paccayo hontaṃ cittaṃ samuṭṭhāpakataṃ upādāya 『『janakapaccayo hotī』』ti vuttaṃ. Āhārautūsupi eseva nayo.

Evaṃ kammādīnaṃ paccayadhammānaṃ vasena dhātūsu paccayavibhāgaṃ dassetvā idāni taṃsamuṭṭhānānaṃ dhātūnampi vasena paccayavibhāgaṃ dassento paṭhamaṃ tāva 『『kammasamuṭṭhānaṃ mahābhūta』』ntiādinā uddisitvā puna 『『tattha kammasamuṭṭhānā pathavīdhātū』』tiādinā niddisati. Tattha kammasamuṭṭhānā pathavīdhātūti 『『kammasamuṭṭhānaṃ mahābhūta』』nti ettha sāmaññato vuttā kammajapathavīdhātu. Kammasamuṭṭhānānaṃ itarāsanti kammajānaṃ āpodhātuādīnaṃ tissannaṃ dhātūnaṃ sahuppattiyā attano upakārakānaṃ tāsaṃ upakārakato, ādhārabhāvato, uppādato yāva bhaṅgādharaṇato, vigamābhāvato ca sahajātaaññamaññanissayaatthiavigatavasena ceva patiṭṭhāvasena ca paccayo hoti, hontī ca kammaṃ viya attano, tāsañca na janakavasena paccayo hoti asamuṭṭhāpakattā tāsaṃ. Kāmañcettha nissayapaccaya-ggahaṇeneva patiṭṭhābhāvo saṅgahito, pathavīdhātuyā pana anaññasādhāraṇakiccaṃ sahajātānaṃ patiṭṭhābhāvoti imaṃ visesaṃ dassetuṃ 『『patiṭṭhāvasena cā』』ti visuṃ katvā vuttaṃ. Ābandhanavasena cātiādīsupi eseva nayo. Tisantatimahābhūtānanti utucittāhārasamuṭṭhānānaṃ catumahābhūtānaṃ aññamaññaṃ avokiṇṇānaṃ, avicchedena pavattiṃ upādāya santatīti santatiggahaṇaṃ. Pathavīdhātuyā patiṭṭhābhāvo nāma sahajātānaṃ dhammānaṃyevāti āha 『『na patiṭṭhāvasenā』』ti. Na ābandhanavasenātiādīsupi eseva nayo. Etthāti etesu kammasamuṭṭhānamahābhūtesu. 『『Cittasamuṭṭhānā pathavīdhātu cittasamuṭṭhānānaṃ itarāsa』』ntiādīsu sukaro tantinayo netunti 『『cittaāhāra…pe… eseva nayo』』ti atidisati.

Sahajātādipaccayavasappavattāsu ca panāti ettha ca-saddo samuccayattho, pana-saddo visesattho, tadubhayena ca yathāvuttasahajātādipaccayehi pavattamānā dhātuyo iminā visesena pavattantīti imamatthaṃ dīpeti.

我來直譯這段巴利文： 由於發趺中只說無色法的親依緣,無譬喻的色法沒有親依緣。但在經中說"依人、依林藪"等,應知除了經的譬喻之外,無有是親依緣。心成為生緣,即依俱生、依止、食等成為緣的心,關係到能生性而說"成為生緣"。在食與時節中也是此理。 如是顯示依業等諸緣法在諸界中的緣差別后,現在為顯示由彼所生諸界的緣差別,首先以"業所生大種"等列舉,然後以"其中業所生地界"等解釋。其中業所生地界,即在"業所生大種"中總說的業生地界。對業所生的其他,即對業生的水界等三界,由俱生而對自助者的它們,由助益性、所依性、從生至滅的維持性、不離性而依俱生、相互、依止、有、不離及依住立等方式成為緣,而它們也如業對自[所生諸界]成為緣,但不依生起方式對它們成為緣,因為不能生它們。雖然此中以依止緣的攝取已包含住立性,但為顯示地界對俱生者的住立性是不共作用此差別,故別說"及以住立"。在"以約束"等中也是此理。三相續大種,即時節、心、食所生四大種互不混雜,取其無間執行而說相續。地界的住立性只對俱生諸法,故說"非以住立"。在"非以約束"等中也是此理。此中,即在這些業所生大種中。在"心所生地界對心所生的其他"等中容易引導教法的理趣,故說"心、食...乃至...此即其理"。 而在依俱生等緣力執行中,此中"而"字表示積集,"又"字表示差別,由兩者顯示依前說俱生等緣而執行的諸界以此差別而執行此義。

Idāni taṃ visesaṃ dassetuṃ 『『ekaṃ paṭiccā』』tigāthamāha. Tattha ekaṃ dhātuṃ paṭicca tisso dhātuyo catudhā sampavattanti, tisso dhātuyo paṭicca ekāva dhātu catudhā sampavattati, dve dhātuyo paṭicca dve dhātuyo chadhā sampavattantīti yojanā. Attho pana pathavīādīsu ekekissā paccayabhāve itarāsaṃ tissannaṃ tissannaṃ paccayuppannatāti ayameko catukko, tissannaṃ tissannaṃ paccayabhāve itarāya ekekissā paccayuppannatāti ayamaparo catukko, paṭhamadutiyā, tatiyacatutthā, paṭhamatatiyā, dutiyacatutthā, paṭhamacatutthā, dutiyatatiyāti imāsaṃ dvinnaṃ dvinnaṃ paccayabhāve tattha tattha itarāsaṃ dvinnaṃ dvinnaṃ paccayuppannatāti ayameko chakko. Evaṃ paccayabhāvena catudhā, chadhā ca pavattamānānaṃ ekakadvikatikavasena tikadukaekakavasena ca yathākkamaṃ paccayapaccayuppannatāvibhāgo veditabbo. Ayañca paccayabhāvo sahajātaaññamaññanissayaatthiavigatapaccayavasena, tatthāpi ca aññamaññamukheneva veditabbo. Yaṃ sandhāya vuttaṃ paṭiccavāre 『『ekaṃ mahābhūtaṃ paṭicca tayo mahābhūtā, tayo mahābhūte paṭicca ekaṃ mahābhūtaṃ, dve mahābhūte paṭicca dve mahābhūtā uppajjantī』』ti (paṭṭhā. 1.1.53).

Abhikkamapaṭikkamādīti ādi-saddena ādānavissajjanādikāyikakiriyākaraṇassa saṅgaho daṭṭhabbo. Uppīḷanassa paccayo hoti ghaṭṭanakiriyāya pathavīdhātuvasena sijjhanato. Sāvāti pathavīdhātuyeva. Āpodhātuyā anugatā āpodhātuyā tattha appadhānabhāvaṃ, pathavīdhātuyā ca padhānabhāvanti patiṭṭhābhāve viya patiṭṭhāpanepi sātisayakiccattā tassā patiṭṭhāpanassa pādaṭṭhapanassa paccayo hotīti sambandho. Avakkhepanassāti adhonikkhipanassa. Tattha ca garutarasabhāvāya āpodhātuyā sātisayo byāpāroti āha 『『pathavīdhātuyā anugatā āpodhātū』』ti. Tathā uddhaṅgatikā tejodhātūti uddharaṇe vāyodhātuyā tassā anugatabhāvo vutto. Tiriyaṃ gatikāya vāyodhātuyā atiharaṇavītiharaṇesu sātisayo byāpāroti tejodhātuyā tassā anugatabhāvo gahito. Tattha ṭhitaṭṭhānato abhimukhaṃ pādassa haraṇaṃ atiharaṇaṃ, purato haraṇaṃ. Tato thokaṃ vītikkamma haraṇaṃ vītiharaṇaṃ, passato haraṇaṃ.

Ekekena mukhenāti 『『patthaṭattā pathavī』』tiādinā (visuddhi. 1.347) vibhattesu terasasu ākāresu ekekena dhātūnaṃ pariggaṇhanamukhena. Svāyanti so ayaṃ upacārasamādhi. Kathaṃ panassa vavatthānapariyāyoti āha 『『catunnaṃ dhātūna』』ntiādi.

我來直譯這段巴利文： 現在為顯示彼差別而說"依一"偈。其中,依一界而三界以四種方式執行,依三界而一界以四種方式執行,依二界而二界以六種方式執行,此為配合。義則在地等中,一一為緣而其他三三為緣所生,此為一個四法;三三為緣而其他一一為緣所生,此為另一個四法;第一第二、第三第四、第一第三、第二第四、第一第四、第二第三,這些二二為緣而在彼彼處其他二二為緣所生,此為一個六法。如是應知依緣性以四種、六種方式執行的一、二、三或三、二、一的次第緣與緣所生的差別。此緣性依俱生、相互、依止、有、不離緣,此中也應依相互方式了知。關係到此而說緣生分中:"依一大種而三大種,依三大種而一大種,依二大種而二大種生起"。 前進後退等,以"等"字應當了知攝取拿取放舍等身體動作的造作。成為壓迫的緣,因為撞擊動作依地界而成就。彼即地界。為水界所隨的水界在彼處非主要性,而地界主要性,如在住立性中一樣,因為在使住立中也有殊勝作用,故成為使住立、足之安立的緣,此為連線。下放,即向下置放。此中由重性的水界有殊勝作用,故說"為地界所隨的水界"。如是上升性的火界,故說在提起中風界為彼所隨。橫行性的風界在前移橫移中有殊勝作用,故取火界為彼所隨。其中從所住處向前帶足為前移,向前帶。從彼稍過而帶為橫移,向側面帶。 以一一方面,即在"由遍佈故為地"等所分別的十三行相中以一一方面攝取諸界。此即此,即此近行定。如何是它的差別之理?故說"四界"等。

1. Idāni imissā bhāvanāya ānisaṃse dassetuṃ 『『idañca panā』』tiādi vuttaṃ. Suññataṃ avagāhatīti dhātumattatādassanena rūpakāyassa anattakataṃ vavatthāpayato tadanusārena nāmakāyassāpi anattakatā supākaṭā hotīti sabbaso attasuññataṃ pariyogāhati tattha patiṭṭhahati. Sattasaññaṃ samugghātetīti tato eva 『『satto poso itthī puriso』』ti evaṃ pavattaṃ ayāthāvasaññaṃ ugghāteti samūhanati. Vāḷamigayakkharakkhasādivikappaṃ anāvajjamānoti sasantāne viya parasantānepi dhātumattatāya sudiṭṭhattā khīṇāsavo viya 『『ime sīhabyagghādayo vāḷamigā, ime yakkharakkhasā』』ti evamādivikappaṃ akaronto bhayabheravaṃ sahati abhibhavati. Yathāvuttavikappanāpajjanaṃ hi bhayabheravasahanassa kāraṇaṃ vuttaṃ. Ugghāto uppilāvitattaṃ. Nigghāto dīnabhāvappatti. Mahāpañño ca pana hoti dhātuvasena kāye sammadeva ghanavinibbhogassa karaṇato. Tathā hidaṃ kammaṭṭhānaṃ buddhicaritassa anukūlanti vuttaṃ, sugatiparāyaṇo vā indriyānaṃ aparipakkatāyanti adhippāyo.

Ekūnavīsatibhāvanānayapaṭimaṇḍitassa

Catudhātuvavatthānaniddesassa līnatthavaṇṇanā niṭṭhitā.

1. 『『Ko samādhī』』tiādinā sarūpādipucchā yāvadeva vibhāgāvabodhanatthā. Sarūpādito hi ñātassa pabhedo vuccamāno suviññeyyo hoti saṅkhepapubbakattā vitthārassa, vitthāravidhinā ca saṅkhepavidhi saṅgayhatīti 『『samādhissa vitthāraṃ bhāvanānayañca dassetu』』nti vuttaṃ. Atha vā 『『ko samādhī』』tiādināpi samādhisseva pakārabhedo dassīyati, bhāvanānisaṃsopi bhāvanānayanissito evāti adhippāyena 『『vitthāraṃ bhāvanānayañca dassetu』』nti vuttaṃ. Sabbappakāratoti palibodhupacchedādikassa sabbassa bhāvanāya pubbakiccassa karaṇappakārato ceva sabbakammaṭṭhānabhāvanāvibhāvanato ca.

『『Samattā hotī』』ti vatvā tameva samattabhāvaṃ vibhāvetuṃ 『『duvidhoyevā』』tiādi vuttaṃ. Idha adhippeto samādhīti lokiyasamādhiṃ āha. Dasasu kammaṭṭhānesūti yāni heṭṭhā 『『upacārāvahānī』』ti vuttāni dasa kammaṭṭhānāni, tesu. Appanāpubbabhāgacittesūti appanāya pubbabhāgacittesu aṭṭhannaṃ jhānānaṃ pubbabhāgacittuppādesu. Ekaggatāti ekāvajjanavīthiyaṃ, nānāvajjanavīthiyañca ekaggatā. Avasesakammaṭṭhānesūti 『『appanāvahānī』』ti vuttesu tiṃsakammaṭṭhānesu.

Samādhiānisaṃsakathāvaṇṇanā

我來直譯這段巴利文： 360. 現在為顯示此修習的功德而說"此又"等。深入空性,即由見到只是界性而確定色身的無我性,隨順此而名身的無我性也極明顯,故完全深入無我空性而住立其中。斷除有情想,即由此而斷除除去"有情、人、女人、男人"如是執行的不如實想。不作野獸夜叉羅剎等分別,即如在自相續中一樣在他相續中也由善見到只是界性,如漏盡者一樣不作"這些是獅子虎等野獸,這些是夜叉羅剎"如是等分別而克服戰勝恐怖驚駭。因為說所說分別的生起是克服恐怖驚駭的原因。浮起即上浮狀態。沉沒即達到衰弱狀態。而成為大慧者,因為依界而在身中善作團聚的分解。如是說此業處適合智行者,或者由根未成熟而趣善趣,此為意趣。 具十九種修習方法所莊嚴的 四界差別釋的隱義註釋竟。 361. 以"何為定"等自性等問,只是爲了了知差別。因為從自性等已知者說其差別容易理解,因為詳說以略說為先,以詳說方法攝取略說方法,故說"為顯示定的詳說及修習方法"。或者以"何為定"等也顯示定的種類差別,修習功德也依止修習方法,由此意趣而說"為顯示詳說及修習方法"。一切種類,即從斷除障礙等一切修習的前行作業的造作種類及從顯示一切業處修習。 說"成為完全"后,為顯示彼完全性而說"唯二種"等。此中所意指的定,即說世間定。在十種業處中,即在前面說"引生近行"的十種業處中。在安止前分心中,即在安止前分心中,在八禪的前分心生起中。一境性,即在一個轉向路及不同轉向路中的一境性。在其餘業處中,即在說"引生安止"的三十種業處中。 定功德論註釋

1. Diṭṭhadhammo vuccati paccakkhabhūto attabhāvo, tattha sukhavihāro diṭṭhadhammasukhavihāro. Kāmaṃ 『『samāpajjitvā』』ti etena appanāsamādhiyeva vibhāvito, 『『ekaggacittā』』ti pana padena upacārasamādhinopi gahaṇaṃ hotīti tato nivattanatthaṃ 『『appanāsamādhibhāvanā』』ti vuttaṃ. Na kho paneteti ete bāhirakabhāvitā jhānadhammā cittekaggatāmattakarā. Ariyassa vinaye buddhassa bhagavato sāsane 『『sallekhā』』ti na vuccanti kilesānaṃ sallekhanapaṭipadā na hotīti katvā, sāsane pana avihiṃsādayopi sallekhāva lokuttarapādakattā.

Sambādheti taṇhāsaṃkilesādinā saṃkiliṭṭhatāya paramasambādhe ativiya saṅkaṭaṭṭhānabhūte saṃsārappavatte. Okāsādhigamanayenāti atthapaṭilābhayoggassa navamakhaṇasaṅkhātassa okāsassa adhigamanayena. Tassa hi dullabhatāya appanādhigamampi anadhigamayamāno saṃvegabahulo puggalo upacārasamādhimhiyeva ṭhatvā vipassanāya kammaṃ karoti 『『sīghaṃ saṃsāradukkhaṃ samatikkamissāmī』』ti.

Abhiññāpādakanti iddhividhādiabhiññāñāṇapādakabhūtaṃ adhiṭṭhānabhūtaṃ. Hotīti vuttanayāti ettha iti-saddo pakārattho, tena 『『iminā pakārena vuttanayā』』ti sesābhiññānampi vuttappakāraṃ saṅgaṇhāti. Sati sati āyataneti purimabhavasiddhe abhiññādhigamassa kāraṇe vijjamāne. Abhiññādhigamassa hi adhikāro icchitabbo, yo 『『pubbahetū』』ti vuccati. Na samāpattīsu vasībhāvo. Tenāha bhagavā 『『sati sati āyatane』』ti (ma. ni. 3.158; a. ni. 3.102). Abhiññāsacchikaraṇīyassāti vakkhamānavibhāgāya abhivisiṭṭhāya paññāya sacchikātabbassa. Dhammassāti bhāvetabbassa ceva vibhāvetabbassa ca dhammassa. Abhiññāsacchikiriyāya cittaṃ abhininnāmetīti yojanā. Tatra tatrevāti tasmiṃ tasmiṃyeva sacchikātabbadhamme. Sakkhibhāvāya paccakkhakāritāya bhabbo sakkhibhabbo, tassa bhāvo sakkhibhabbatā, taṃ sakkhibhabbataṃ.

Taṃ taṃ bhavagamikammaṃ ārabbha bhavapatthanāya anuppannāyapi kammassa katūpacitabhāveneva bhavapatthanākiccaṃ sijjhatīti dassento āha 『『apatthayamānā vā』』ti. Saha byeti pavattatīti sahabyo, sahāyo, idha pana ekabhavūpago adhippeto, tassa bhāvo sahabyatā, taṃ sahabyataṃ.

Kiṃ pana appanāsamādhibhāvanāyeva bhavavisesānisaṃsā, udāhu itarāpīti codanaṃ manasi katvā āha 『『upacārasamādhibhāvanāpī』』tiādi.

Nibbānanti tissannaṃ dukkhatānaṃ nibbutiṃ. Rūpadhamme pariyāpannā vijjamānāpi saṅkhāradukkhatā cittassa abhāvena asantasamāva. Tenāha 『『sukhaṃ viharissāmā』』ti. Soḷasahi ñāṇacariyāhīti aniccānupassanādukkhaanattanibbidāvirāganirodhapaṭinissaggavivaṭṭānupassanāti imāhi aṭṭhahi, aṭṭhahi ca ariyamaggaphalañāṇehīti evaṃ soḷasahi. Navahi samādhicariyāhīti pañcannaṃ rūpajjhānānaṃ, catunnaṃ arūpajjhānānañca vasena evaṃ navahi. Keci pana 『『cattāro rūpajjhānasamādhī, cattāro arūpajjhānasamādhī, ubhayesaṃ upacārasamādhiṃ ekaṃ katvā evaṃ navā』』ti vadanti.

Samādhibhāvanāyogeti samādhibhāvanāya anuyoge anuyuñjane, samādhibhāvanāsaṅkhāte vā yoge. Yogoti bhāvanā vuccati. Yathāha 『『yogā ve jāyatī bhūrī』』ti (dha. pa. 282).

我來直譯這段巴利文： 362. 現法稱為現前的自體,其中樂住為現法樂住。雖然以"入定"顯示唯安止定,但以"一境心"詞亦攝取近行定,為排除彼故說"安止定修習"。非此等,即此等外道所修禪法只作心一境性。在聖者律中,即佛世尊教法中不稱為"削減",因為不是削減煩惱的行道,但在教法中無害等也是削減,因為是出世間的基礎。 在障礙中,即在由渴愛污染等而污染的最障礙的、極為狹窄處所的輪迴轉起中。以獲得空間方式,即以獲得稱為第九剎那的適合得義的空間方式。因為由彼難得,即使未證得安止,多有厭離的人只住于近行定而作觀業,"我將迅速超越輪迴苦"。 神通基礎,即成為神足等神通智的基礎、所依。如所說方式,此中"如是"字表示方式,由此"以此方式說者"攝取其他神通的所說方式。在因緣存在時,即在前世成就的神通證得的因緣存在時。因為應求神通證得的資格,稱為"前因"。非在定自在。故世尊說"在因緣存在時"。應以神通現證,即應以將說差別的增上慧現證。法,即應修及應了知的法。引導心至神通現證,此為連線。在彼彼中,即在彼彼應現證法中。作證者性即能親見性為作證者,彼性為作證者性,彼作證者性。 顯示即使于導向彼彼有的業,在未生起有愿時也依業的作積性而成就有愿作用,故說"或不願"。與[天]共行故為同伴,朋友,但此中意指一有中生者,彼性為同伴性,彼同伴性。 難道唯安止定修習有特殊有的功德,或者另一種也有?作此質問而說"近行定修習"等。 涅槃,即三苦的止息。包含在色法中存在的行苦也因心的不存在而如同不存在。故說"我們將樂住"。以十六智行,即以無常隨觀、苦、無我、厭離、離染、滅、定舍、轉還隨觀此八,及以八種聖道果智,如是十六。以九定行,即依五色禪及四無色禪,如是九。有人說"四色禪定,四無色禪定,兩者的近行定合為一,如是九"。 在定修習的修行中,即在定修習的練習、實踐中,或在稱為定修習的修行中。修行稱為修習。如說"由修行生智慧"。;

363.Samādhipīti pi-saddena sīlaṃ sampiṇḍeti.

Samādhiniddesavaṇṇanā niṭṭhitā.

Iti ekādasamaparicchedavaṇṇanā.

Paṭhamo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Visuddhimagga-mahāṭīkā

(Dutiyo bhāgo)

1. Iddhividhaniddesavaṇṇanā

Abhiññākathāvaṇṇanā

1. Saṃvaṇṇanāvasena anantarasamādhikathāya āsannapaccakkhataṃ dīpento 『『ayaṃ samādhibhāvanā』』ti āha. 『『Abhiññā sampādetuṃ yogo kātabbo』』ti vatvā tattha payojanavisese dassetuṃ 『『evañhī』』tiādi vuttaṃ. Kiñcāpi thiratarabhāvo, vipassanābhāvanāsukhatā ca samādhibhāvanāya ānisaṃso eva, tathāpi pañca lokiyābhiññā yathāvuttasamādhibhāvanāya ānisaṃsabhāvena pākaṭā paññātāti tāsaṃyeva vasena yogino adhigatānisaṃsatā vuttā, cuddasadhā cittaparidamanena thirataratā vuttā. Lokiyābhiññāsu vasībhāvopi samādhisseva vasībhāvo, tathā ca 『『samāhito yathābhūtaṃ pajānātī』』ti (saṃ. ni. 3.5; 4.99; 5.1071; netti. 40; mi. pa. 2.1.14) vacanato 『『sukheneva paññābhāvanaṃ sampādessatī』』ti vuttaṃ. Tasmāti yasmā samādhibhāvanāya ānisaṃsalābho thirataratā, sukheneva ca paññābhāvanā ijjhati, tasmā abhiññākathaṃ tāva ārabhissāma, paññābhāvanāya okāse sampattepīti adhippāyo.

Bhagavatā pañca lokikābhiññā vuttāti sambandho. Na catukkajjhānamattameva idha sāsane sampādetabbaṃ, napi iddhividhañāṇameva, atha kho aññampi atthīti uttaruttaripaṇītapaṇītadhammadesanatthañca.

Iddhivikubbananti iddhisaṅkhātaṃ pakativaṇṇajahanakiriyaṃ, idaṃ iddhīsu vikubbaniddhiyā padhānatāya vuttaṃ, iddhiṃ vikubbanañcāti evaṃ vā attho daṭṭhabbo. Vikubbanassa visuṃ gahaṇampi vuttakāraṇeneva daṭṭhabbaṃ. Ākāsakasiṇavasena arūpasamāpattiyo na sambhavanti, ālokakasiṇañca odātakasiṇantogadhaṃ katvā 『『odātakasiṇapariyantesū』』ti vuttaṃ kasiṇānulomādicittaparidamanavidhino adhippetattā, ākāsanimmānādiatthaṃ pana tadubhayampi icchitabbameva. Aṭṭha aṭṭhāti yathāvuttesu kasiṇesu ekekasmiṃ aṭṭha aṭṭha samāpattiyo. Kasiṇānulomatoti kasiṇapaṭipāṭito, paṭipāṭi ca desanāvasena veditabbā. Jhānānulomo pana paṭipattivasenapi. Ukkamanaṃ ukkantaṃ, ukkantameva ukkantikaṃ, jhānassa ukkantikaṃ jhānukkantikaṃ, tato, jhānalaṅghanatoti attho. Aṅgasaṅkantito aṅgātikkamato. Cittaṃ paridametabbaṃ yadicchakaṃ yatthicchakaṃ jhānānaṃ samāpajjanādisukhatthaṃ, tesaṃ ārammaṇānañca sallakkhaṇatthaṃ. Evañhissa tattha visavitā samijjhatīti.

我來直譯這段巴利文： 363. 定類,以"類"字結合戒。 定釋註釋竟。 如是第十一品註釋。 第一分竟。 禮敬彼世尊阿羅漢正等正覺 清凈道大疏 (第二分) 神變釋註釋 神通論註釋 365. 依註釋方式顯示緊接定論的親近顯現而說"此定修習"。說"應作神通成就的修行"后,為顯示其中特殊目的而說"如是"等。雖然更堅固性及觀修習樂性是定修習的功德,但五世間神通作為所說定修習的功德而明顯著名,故說瑜伽者由彼等而得功德,由十四種調心而說更堅固性。在世間神通中的自在也只是定的自在,如是由"得定者如實知"之語而說"將輕易成就慧修習"。因此,即因為依定修習得功德、更堅固性,及輕易成就慧修習,所以我們首先開始神通論,即使在慧修習的機會已至時,此為意趣。 世尊說五世間神通,此為連線。此教法中不僅應成就四禪而已,也不僅神變智而已,更有其他,為說更上更勝法。 神變變化,即稱為神變的舍離本色作用,此由變化神變在諸神變中的主要性而說,或應見義為神變及變化。變化的別說也應由所說原因而見。依空遍不生無色定,光明遍包含在白遍中而說"至白遍邊際",因為意指調心方法的遍順等,但為造空等故也需要兩者。八八,即在所說諸遍中一一有八八定。遍順,即遍的次第,次第應由說法而知。而禪順也由修習。超越為超出,超出即超越,禪的超越為禪超越,從彼,即從禪跳躍。從支轉起,即從支超越。應調心為隨欲、隨處入禪等樂,及爲了知彼等所緣。如是彼於此成就自在。

366.Jhānaṃ samāpajjatīti kiṃ catubbidhampi jhānaṃ samāpajjati, udāhu ekekanti? Kiñcettha yadi catubbidhampi samāpajjati, aṅgasaṅkantito viseso na siyā, atha ekekaṃ ārammaṇasaṅkantito. Nāyaṃ doso ābhogavasena tesaṃ visesasiddhito. Yadā hi kasiṇānulomameva ābhujitvā tattha tattha kasiṇe jhānāni samāpajjati, na aṅgasaṅkantiṃ, tadā kasiṇānulomo. Yadā pana aṅgasaṅkantiṃ ābhujitvā jhānāni samāpajjati, tadā aṅgasaṅkanti veditabbā. Iminā nayena kasiṇānulomaārammaṇasaṅkantiādīnampi aññamaññaṃ viseso veditabbo. Idaṃ kasiṇānulomaṃ nāma cittaparidamananti adhippāyo.

Tathevāti 『『paṭipāṭiyā aṭṭhasu kasiṇesu satakkhattumpi sahassakkhattumpī』』ti etassa upasaṃhārattho tathā-saddo. Paṭilomato cettha paṭipāṭi. Tenāha 『『paṭilomakkamenā』』ti. Ayañhettha attho – paṭhamaṃ odātakasiṇe jhānaṃ samāpajjati, tato lohitakasiṇeti yāva pathavīkasiṇā vattabbā.

Punappunaṃ samāpajjananti 『『satakkhattuṃ sahassakkhattu』』nti vuttaṃ bahulākāramāha.

Tatthevāti pathavīkasiṇeyeva. Tatoti pacchā tatiyajjhānato vuṭṭhānantarakālaṃ. Tadevāti pathavīkasiṇameva. Tato ākiñcaññāyatananti tato pathavīkasiṇugghāṭimākāse pavattitaākāsānañcāyatanasamāpattito vuṭṭhāya viññāṇañcāyatanaṃ amanasikaritvā taṃ laṅghitvā yathāvuttaākāsānañcāyatanaviññāṇassa abhāve pavattitaṃ ākiñcaññāyatanaṃ samāpajjati. Pathavīkasiṇugghāṭimākāsakasiṇaṃ pathavīkasiṇapakkhikameva hotīti vuttaṃ 『『kasiṇaṃ anukkamitvā』』ti. Atha vā aṭṭhasu kasiṇesu kassaci ukkamanaṃ idha kasiṇukkantikaṃ nāmāti āha 『『kasiṇaṃ anukkamitvā』』ti. Jhānukkantikanti ettha icchitaṃ avadhāraṇena nivattetabbaṃ, ukkamanassa ca sarūpaṃ dassetuṃ 『『evaṃ kasiṇa』』ntiādiṃ vatvā puna taṃ pakāraṃ saha nissayena sesakasiṇesu atidisanto 『『evaṃ āpokasiṇādi…pe… kātabbā』』ti āha. Tenāha 『『iminā nayenā』』tiādi. Yathā paṭhamajjhānamūlakaṃ pathavīkasiṇādīsu jhānukkantikaṃ dassitaṃ, evaṃ dutiyajjhānādimūlakampi taṃ yathārahaṃ dassetabbaṃ.

Tadevāti paṭhamajjhānameva. Kasiṇukkantikepi āpokasiṇādimūlikā yojanā vuttanayeneva kātabbā, tathā yathārahaṃ dutiyajjhānādimūlikā.

Lohitakasiṇato ākiñcaññāyatananti lohitakasiṇaṃ āvajjento abhimukhaṃ katvā tassa ugghāṭanena upaṭṭhite kasiṇugghāṭimākāse amanasikārena ākāsānañcāyatanajjhānaṃ samāpajjitvā tattha pubbe pavattaviññāṇassa apagamaṃ ārammaṇaṃ katvā ākiñcaññāyatanaṃ samāpajjati.

Itaresanti avasiṭṭharūpāvacarajjhānānaṃ. Na hi arūpajjhānesu aṅgasaṅkanti atthi, nāpi tāni pathavīkasiṇe pavattanti. Yaṃ pana aṅgārammaṇasaṅkantivacane 『『nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatana』』ntiādi vuttaṃ, taṃ yathālābhavasena vuttaṃ, pariyāyena vāti daṭṭhabbaṃ. Nippariyāyato pana yathā aṅgasaṅkanti rūpajjhānesu eva labbhati, evaṃ arūpajjhānesu eva ārammaṇasaṅkanti. Tassa tasseva hi jhānassa ārammaṇantare pavatti ārammaṇasaṅkanti. Tenāha 『『sabbakasiṇesu ekasseva jhānassa samāpajjanaṃ ārammaṇasaṅkantikaṃ nāmā』』ti.

我來直譯這段巴利文： 366. "入禪"是入四種禪還是入一一禪?此中若入四種禪,則不應有從支轉起的差別,若入一一禪,則為從所緣轉起。此非過失,因由作意而成就彼等差別。因為當只作遍順而在彼彼遍中入諸禪,非從支轉起時,則為遍順。而當作從支轉起而入諸禪時,則應知為從支轉起。以此方式也應知遍順、從所緣轉起等的相互差別。此名為遍順調心,此為意趣。 如是,即"依次第在八遍中或百次或千次",此"如是"字為攝引彼義。此中次第為逆序。故說"以逆序"。此中義為:首先入白遍禪,從此紅遍,乃至地遍應說。 再再入,即說"百次千次"所說的多種方式。 即彼中,即只在地遍中。從彼,即后從第三禪出起的中間時。即彼,即只地遍。從彼無所有處,即從地遍除去空中執行的空無邊處定出起后,不作意識無邊處而跳過彼,入在如所說空無邊處識的無有中執行的無所有處。地遍除去空遍是屬於地遍一方,故說"超越遍"。或者在八遍中任一超越此中名為遍超越,故說"超越遍"。禪超越,此中應以確定排除所欲,為顯示超越的自性而說"如是遍"等后,再以"如是水遍等...乃至...應作"說引申彼方式及依處到其餘諸遍。故說"以此方式"等。如顯示以初禪為本在地遍等中的禪超越,如是也應如理顯示以第二禪等為本的彼。 即彼,即只初禪。在遍超越中也應如理以水遍等為本及以第二禪等為本如所說方式作配合。 從紅遍到無所有處,即作意紅遍令現前後,由彼除去而現起的遍除去空中,以不作意成就空無邊處禪,然後以彼中前行識的離去為所緣而入無所有處。 其它,即餘下的色界禪。因為在無色禪中無從支轉起,它們也不在地遍中執行。但在從支所緣轉起語中說"除去青遍至空無邊處"等,應見此依所得而說,或依譬喻而說。但無譬喻則如從支轉起只在色禪中得,如是從所緣轉起只在無色禪中。因為彼彼禪在另一所緣中執行為從所緣轉起。故說"在一切遍中入一禪名為從所緣轉起"。

Yathā pana 『『sabbakasiṇesū』』ti iminā ākāsaviññāṇakasiṇānampi saṅgaho hotīti na sakkā vattuṃ idha aṭṭhannaṃyeva kasiṇānaṃ adhigatattā, evaṃ sabbampi arūpajjhānaṃ 『『ekaṃ jhāna』』nti na sakkā vattuṃ aṭṭhannaṃ samāpattīnaṃ vasena cittaparidamanassa icchitattā. Tasmā āruppajjhānānaṃ vasena aṅgārammaṇasaṅkanti pariyāyena vuttāti veditabbaṃ. Tathā hi pītakasiṇugghāṭimākāse yaṃ paṭhamāruppaviññāṇaṃ, tadārammaṇaṃ viññāṇañcāyatanaṃ sandhāyāha 『『pītakasiṇato viññāṇañcāyatanaṃ samāpajjitvā』』ti. Iminā nayena sesadvayepi attho veditabbo. Ekantarikavasenāti aññattho antara-saddo. Antarameva antarikaṃ, ekajjhaṃ antarikaṃ etasminti ekantarikaṃ, jhānasamāpajjanaṃ, tassa vasena. Yathā aṅgānaṃ, ārammaṇassa ca ekajjhaṃ aññathā viseso hoti, tathā samāpajjanavasenāti. So pana viseso heṭṭhimānaṃ tesaṃ aṅgārammaṇānaṃ samatikkamanavasena hotīti vuttaṃ 『『ekantarikavasena aṅgānañca ārammaṇānañca saṅkamana』』nti. 『『Idaṃ jhānaṃ pañcaṅgika』』ntiādinā aṅgesu, 『『idaṃ pathavīkasiṇa』』ntiādinā ārammaṇesu ca vavatthāpitesu ekajjhaṃ tesaṃ vavatthāpane na koci viseso atthīti aṭṭhakathāsu ayaṃ vidhi nābhato. Evañca katvā jhānukkantikādīsu paṭilomakkamena, anulomapaṭilomakkamena ca ekantarikabhāvena labbhamānampi jhānādīnaṃ ukkamanaṃ na uddhaṭaṃ, tehi nayehi vināpi cittaparidamanaṃ ijjhatīti papañcaparihāratthaṃ vā te aṭṭhakathāsu anāgatāti daṭṭhabbaṃ.

我來直譯這段巴利文： 如"在一切遍中"此語不能說包含空和識遍,因為此中只得八遍,如是也不能說一切無色禪為"一禪",因為欲依八定而調心。因此應知依無色禪的從支所緣轉起是依譬喻而說。如是關係到以黃遍除去空中的初無色識為所緣的識無邊處而說"從黃遍入識無邊處"。以此方式也應知其餘二者的義。以一間隔方式,此"間"字義為他。間即間隔,一起間隔於此為一間隔,即禪入,依彼。如諸支及所緣一起有差別,如是依入方式。而彼差別依超越彼等下支所緣方式而有,故說"以一間隔方式從支及所緣的轉起"。以"此禪有五支"等在諸支中,以"此地遍"等在諸所緣中確定后,在一起確定彼等時無任何差別,故註釋書中不取此方法。如是作后,在禪超越等中以逆序、順逆序一間隔方式所得的禪等超越亦不舉出,因為無彼等方式也成就調心,或為避免繁雜故彼等不來於註釋書中,應如是見。

367.Abhāvitabhāvano jhānābhiññāsu akatādhikāro. Tattha upanissayarahitopīti keci. Ādibhūtaṃ yogakammaṃ ādikammaṃ, taṃ etassa atthīti ādikammiko, pubbe akataparicayo bhāvanaṃ anuyuñjanto. Tenāha 『『yogāvacaro』』ti. Kasiṇaparikammampi bhāroti dosavivajjanādividhinā kasiṇamaṇḍale paṭipatti yāva uggahanimittuppatti kasiṇaparikammaṃ, tampi nāma bhāro, pageva iddhivikubbanāti adhippāyo. Nimittuppādananti paṭibhāganimittuppādanaṃ . Taṃ vaḍḍhetvāti taṃ nimittaṃ, bhāvanañca vaḍḍhetvā. Na hi bhāvanāya vināva nimittavaḍḍhanaṃ labbhati. Keci upacārasamādhiṃ labhitvā appanāsamādhiṃ adhigantuṃ na sakkonti, tādisāpi bahū hontevāti āha 『『appanādhigamo bhāro』』ti. Appanādhigamoti vā aṭṭhannaṃ samāpattīnaṃ adhigamamāha. Aññova samāpattīnaṃ upanissayo , añño abhiññānanti āha 『『paridamitacittassāpi iddhivikubbanaṃ nāma bhāro』』ti. Khippaṃ nisanti nisāmanaṃ jhānacakkhunā pathavīkasiṇādijhānārammaṇassa dassanaṃ etassāti khippanisanti, sīghataraṃ jhānaṃ samāpajjitā, tassa bhāvo khippanisantibhāvo. Ambatarunicitaṃ mahāmahindattherādīhi otiṇṇaṭṭhānaṃ therambatthalaṃ. Yathā paṭipakkhavijayāya yodhājīvā nimmalameva asitomarādiṃ gahetvā vicaranti, evaṃ bhikkhunāpi kilesavijayāya nimmalāva jhānābhiññā vaḷañjitabbāti imamatthaṃ dassetuṃ 『『tasmā』』tiādi vuttaṃ.

Patiṭṭhābhāvoti idha parassa upaddavūpasamanaṃ adhippetaṃ. Taṃ hi khippanisantibhāvatopi garutaraṃ accāyikakiccasādhanavasena vidhātabbato durabhisambhavatarattā. Taṃ pana rakkhitattheranidassaneneva siddhampi tato garutarena aṅgāravassaparittāṇena vibhāvetuṃ 『『giribhaṇḍavāhanapūjāya…pe… thero viyā』』ti āha. Giribhaṇḍavāhanapūjā nāma cetiyagirimādiṃ katvā sakaladīpe, samudde ca yāva yojanā mahatī dīpapūjā. Pathaviṃ māpetvāti mārena pavattitaṃ aṅgāravassaṃ phuliṅgamattenapi yāva manusse na pāpuṇāti, tāvadeva ākāse pathaviṃ nimminitvā.

我來直譯這段巴利文： 367. 未修習修習者是在禪與神通中未作資格者。有人說此中也無依止。最初的修行工作為初業,有此為初業者,即前未作練習而從事修習者。故說"修行者"。遍準備也是重擔,即依遠離過失等方法在遍輪中的行法直至取相生起為遍準備,此名為重擔,何況神變變化,此為意趣。相的生起,即似相的生起。增長彼,即增長彼相及修習。因為沒有修習不能得相的增長。有些人得近行定后不能證得安止定,如是者也有很多,故說"安止證得是重擔"。或說安止證得為八定的證得。定的依止一種,神通的依止另一種,故說"即使調心者神變變化也是重擔"。速見即以禪眼見地遍等禪所緣者為速見,即迅速入禪者,彼性為速見性。長老芒果坡為大帝須長老等所下之處。如戰士為戰勝敵對而持清凈劍矛等而行,如是比丘也應為戰勝煩惱而運用清凈禪神通,為顯示此義而說"因此"等。 住立性,此中意指平息他人的災難。因為彼比速見性更重,因為依緊急事成就方式而作所以更難成就。而彼雖以護長老的例子已成就,為以比彼更重的護炭雨顯示而說"如在山寶運供養...乃至...長老"。山寶運供養名為從塔山等開始在全島及海中直至一由旬的大燈供養。造地,即造作空中大地直至魔所降下的炭雨連火花也不及人時。

Balavapubbayogānanti garutarūpanissayānaṃ, iddhividhādīnaṃ hetubhūtamahābhinīhārānanti attho. Aggasāvakādīnanti ādi-saddena ekacce mahāsāvake saṅgaṇhāti. Bhāvanānukkamo yathāvuttaṃ cittaparidamanaṃ. Paṭisambhidādīti ādi-saddena ṭhānāṭhānañāṇādīnampi saṅgaho veditabbo, na sesābhiññānameva. Sāvakānampi hi ṭhānāṭhānañāṇādīni padesavasena ijjhanti. Tasmāti yasmā pubbahetusampannasseva yathāvuttaṃ bhāvanānukkamaṃ vinā abhiññāyo ijjhanti, na itarassa, tasmā. Aggidhamanādīhīti aggimhi tāpanakoṭṭanādīhi. Yathā cāti ca-saddena lākhākārādīnaṃ lākhākoṭṭanādiṃ avuttampi saṅgaṇhāti. Chanda…pe… vasenāti 『『chandavato ce abhiññā sijjhati, mayhampi sijjhatī』』ti kattukamyatāchandaṃ sīsaṃ dhuraṃ jeṭṭhaṃ pubbaṅgamaṃ katvā, chandaṃ vā uppādetvā taṃ bhāvanāya mukhaṃ katvā jhānassa samāpajjanavasena. Eseva nayo sesesupi. 『『Āvajjanādivasībhāvavasenā』』ti idaṃ aṭṭhasupi samāpattīsu sātisayaṃ vasībhāvāpādanaṃ sandhāya vuttaṃ. Tañca kho ādikammikavasena, na katādhikāravasenāti āha 『『pubbahetu…pe… vaṭṭatī』』ti. Pubbahetusampannassa hi yaṃ jhānaṃ pādakaṃ katvā abhiññā nibbattetabbā, tattheva sātisayaṃ ciṇṇavasitāpi icchitabbā, na sabbatthevāti adhippāyo. 『『Catutthajjhānamatte ciṇṇavasinā』』ti vacanato arūpasamāpattiyo vināpi abhiññā ijjhantīti vadanti. Tampi yadi pubbahetusampannassa vasena vuttaṃ, yuttameva. Athetarassa, tesaṃ matimattaṃ. Yathāti yena pakārena yena vidhinā. Etthāti etasmiṃ iddhividhanipphādane.

我來直譯這段巴利文： 強大的前修行,即重要的依止,即作為神變等因的大志向,此為意趣。上首聲聞等,以"等"字攝取某些大聲聞。修習次第為如所說的調心。分別等,以"等"字應知攝取處非處智等,非只其餘神通。因為聲聞也能以部分方式成就處非處智等。因此,即因為只有具足前因者無需如所說修習次第而成就神通,非其他者,故此。以吹火等,即以火中加熱錘打等。如是,以"及"字攝取未說的制漆者等的制漆等。依欲...乃至...方式,即以"若有欲者成就神通,我也將成就"而以欲求為首、為擔負、為上首、為前導,或生起欲而以彼為修習的門而依入禪方式。其餘也是此方式。"依轉向等自在方式"此依在八定中生起殊勝自在而說。而彼依初業者而說,非依已作資格者,故說"前因...乃至...合宜"。因為對具足前因者,以何禪為基礎而應生起神通,只在彼中希求殊勝修習自在,非一切處,此為意趣。由"只在第四禪修習自在"之語而說即使無無色定也成就神通。若彼依具足前因者說,則適當。若依其他者,只是彼等的想法。如是,即以何種方式、何種方法。此中,即在此神變成就中。

368.Tatrāti ca tadeva paccāmasati. Pāḷinayānusārenevāti pāḷigatiyā anusaraṇeneva, pāṭhasaṃvaṇṇanānukkamenevāti attho. 『『Catutthajjhānaṃ upasampajja viharatī』』ti vatvā 『『so』』ti vuttattā āha 『『adhigatacatutthajjhāno yogī』』ti. 『『Evaṃ samāhite』』ti ettha evaṃ-saddo heṭṭhājhānattayādhigamapaṭipāṭisiddhassa catutthajjhānasamādhānassa nidassanatthoti āha 『『evanti catutthajjhānakkamanidassanameta』』nti, catutthajjhānassa, tassa ca adhigamakkamassa nidassanaṃ. Yena samādhānānukkamena catutthajjhānasamādhi laddho, tadubhayanidassananti attho. Tenāha 『『iminā…pe… vuttaṃ hotī』』ti. Yadipi 『『eva』』nti idaṃ āgamanasamādhinā saddhiṃ catutthajjhānasamādhānaṃ dīpeti. Satipārisuddhisamādhi eva pana iddhiyā adhiṭṭhānabhāvato padhānanti āha 『『catutthajjhānasamādhinā samāhite』』ti. Upekkhāsatipārisuddhibhāvenāti upekkhāya janitasatipārisuddhisabbhāvena. Sabbapaccanīkadhammūpakkilesaparisuddhāya hi paccanīkasamanepi abyāvaṭāya pārisuddhiupekkhāya vattamānāya catutthajjhānaṃ, taṃsampayuttadhammā ca suparisuddhā, suvisadā ca honti, satisīsena pana tattha desanā katāti āha 『『upekkhāsatipārisuddhibhāvena parisuddhe』』ti. Parisuddhiyā eva paccayavisesena pavattiviseso pariyodātatā sudhantasuvaṇṇassa nighaṃsanena pabhassaratā viyāti āha 『『parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hotī』』ti.

Sukhādīnaṃ paccayānaṃ ghātenāti sukhasomanassānaṃ, dukkhadomanassānañca yathākkamaṃ rāgadosapaccayānaṃ vikkhambhanena. 『『Sukhaṃ somanassassa paccayo, somanassaṃ rāgassa, dukkhaṃ domanassassā』』ti hi vuttaṃ. Yathā rāgādayo cetaso malāsucibhāvena 『『aṅgaṇānī』』ti vuccanti, evaṃ upagantvā kilesanaṭṭhena upakkilesāti āha 『『anaṅgaṇattāyeva vigatūpakkilese』』ti. Tenāha 『『aṅgaṇena hi taṃ cittaṃ upakkilissatī』』ti, vibādhīyati upatāpīyatīti attho. Subhāvitattāti paguṇabhāvāpādanena suṭṭhu bhāvitattā. Tenāha 『『vasībhāvappatte』』ti, āvajjanādinā pañcadhā, cuddasavidhena vā paridamanena vasavattitaṃ upagateti attho. Vase vattamānaṃ hi cittaṃ paguṇabhāvāpattiyā suparimadditaṃ viya cammaṃ, suparikammakatā viya ca lākhā mudunti vuccati. Kammakkhameti vikubbanādiiddhikammakkhame. Tañca ubhayanti mudutākammaniyadvayaṃ.

Nāhantiādīsu na-kāro paṭisedhattho. Ahanti satthā attānaṃ niddisati. Bhikkhaveti bhikkhū ālapati. Aññanti idāni vuccamānacittato aññaṃ. Ekadhammampīti ekampi sabhāvadhammaṃ na samanupassāmīti sambandho. Ayaṃ hettha attho – ahaṃ, bhikkhave, sabbaññutaññāṇena olokentopi aññaṃ ekadhammampi na samanupassāmi. Yaṃ vasībhāvāpādanena bhāvitaṃ, tathā punappunaṃ karaṇena bahulīkataṃ, evaṃ savisesamudubhāvappattiyā muduṃ, kammakkhamatāya kammaniyañca hoti. Yathayidaṃ cittanti attano, tesañca paccakkhatāya evamāhāti. Yathā yathāvuttā parisuddhatādayo na vigacchanti, evaṃ subhāvitaṃ cittaṃ.

我來直譯這段巴利文： 368. 此中,即指示彼。只依經文之道,即只依經文的趨向,即依文句解釋次第,此為意趣。說"入住第四禪"后說"彼",故說"證得第四禪的瑜伽者"。此中"如是得定",此"如是"字表示由下三禪證得次第成就的第四禪定,故說"如是為顯示第四禪次第",即顯示第四禪及彼證得次第。即以何定次第得第四禪定,顯示兩者,此為意趣。故說"以此...乃至...為說"。雖然"如是"此顯示以來定俱第四禪定。但念清凈定因為是神變的所依而為主要,故說"以第四禪定得定"。以舍念清凈性,即由舍所生念清凈存在。因為以清凈一切反對法染污的、即使在平息反對時也無關心的清凈舍執行時,第四禪及俱生法清凈、明晰,但以念為首而作彼處說法,故說"以舍念清凈性清凈"。清凈由特殊緣而有的特殊執行為極凈,如精煉金由磨擦而光明,故說"因清凈故極凈,為說光明"。 以斷樂等諸緣,即以鎮伏樂喜、苦憂為貪瞋之緣。因為說"樂為喜之緣,喜為貪之緣,苦為憂之緣"。如貪等以心的垢穢性稱為"穢",如是以污染性為染污,故說"因無穢故離染污"。故說"因為以穢彼心染污",即被障礙熱惱,此為意趣。善修習,即由令熟練而善修習。故說"達自在",即由轉向等五種或十四種調心而得自在,此為意趣。因為自在執行的心由達熟練而如善揉皮、如善制漆而稱為柔軟。適業,即適於變化等神變業。及兩者,即柔軟適業二者。 在"我不"等中,"不"字表否定。"我"即導師指自己。"諸比丘"呼喚諸比丘。"其它",即異於今將說的心。"一法",即不見一實法,此為連線。此中義為 - 諸比丘,我以一切知智觀察也不見其它一法。若由令自在而修習,如是由再再作而多作,如是由特殊達柔軟性而柔軟,由適業性而適業。如此心,因自己及彼等現見而如是說。如所說清凈等不離,如是善修習心。;

Tattha avaṭṭhitaṃ idha 『『ṭhitaṃ, āneñjappatta』』nti ca vuttanti āha 『『etesu parisuddhatādīsu ṭhitattā ṭhite, ṭhitattāyeva āneñjappatte』』ti. Yathā mudukammaññatā vasībhāvappattiyā lakkhīyanti, evaṃ vasībhāvappattipi mudukammaññatāhi lakkhīyatīti, mudukammaññabhāvena vā attano vase ṭhitattā 『『ṭhite』』ti vuttaṃ. Yathā hi kāraṇena phalaṃ niddharīyati, evaṃ phalenāpi kāraṇaṃ niddharīyatīti niccalabhāvena avaṭṭhānaṃ āneñjappatti. Sā ca sampayuttadhammesu thirabhāvena, paṭipakkhehi akammaniyatāya ca sambhavantī saddhādibalānaṃ ānubhāvena hotīti 『『saddhādīhi pariggahitattā āneñjappatte』』ti saṅkhepato vuttamatthaṃ vivarituṃ 『『saddhāpariggahitaṃ hī』』tiādi vuttaṃ. Tattha saddhāpariggahitanti evaṃ subhāvitaṃ vasībhāvappattaṃ etaṃ cittaṃ ekaṃsena abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya saṃvattatīti evaṃ pavattāya saddhāya pariggahitaṃ yathāvuttasaddhābalena upatthambhitaṃ. Assaddhiyenāti tappaṭipakkhena assaddhiyena hetunā na iñjati na calati na kampati, aññadatthu upari visesāvahabhāveneva tiṭṭhati. Vīriyapariggahitantiādīsupi iminā nayena attho veditabbo. Ayaṃ pana viseso – vīriyapariggahitanti vasībhāvāpādanaparidamanasādhanena vīriyena upatthambhitaṃ. Satipariggahitanti yathāvutte bhāvanābahulīkāre asammosasādhikāya, kusalānañca dhammānaṃ gatiyo samannesamānāya satiyā upatthambhitaṃ. Samādhipariggahitanti tattheva avikkhepasādhanena samādhānena upatthambhitaṃ. Paññāpariggahitanti tassā eva bhāvanāya upakārānupakāradhammānaṃ pajānanalakkhaṇāya paññāya upatthambhitaṃ. Obhāsagatanti ñāṇobhāsasahagataṃ. Obhāsabhūtena hi yathāvuttasamādhānasaṃvaddhitena ñāṇena saṃkilesapakkhaṃ yāthāvato passanto tato utrasanto ottappanto taṃ adhibhavati, na tena abhibhūyati. Tenāha 『『kilesandhakārena na iñjatī』』ti. Etena ñāṇapariggahitaṃ hirottappabalaṃ dasseti.

Aṭṭhaṅgasamannāgatanti catutthajjhānasamādhinā samāhitatā, parisuddhatā, pariyodātatā, anaṅgaṇatā, vigatūpakkilesatā, mudubhāvo, kammaniyatā, āneñjappattiyā ṭhitatā, samāhitassa vā cittassa imāni aṅgānīti 『『samāhite』』ti imaṃ aṅgabhāvena aggahetvā ṭhitiāneñjappattiyo visuṃ gahetvā imehi aṭṭhahi aṅgehi samannāgataṃ. Abhinīhārakkhamanti iddhividhādiatthaṃ abhinīhārakkhamaṃ tadabhimukhaṃ karaṇayoggaṃ. Tenāha 『『abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāyā』』ti.

我來直譯這段巴利文： 此中住立在此說為"住,達不動"故說"因住立於此等清凈等故住,因住立故即達不動"。如柔軟適業以達自在為相,如是達自在也以柔軟適業為相,或以柔軟適業性而住于自己自在故說"住"。因為如以因顯果,如是也以果顯因,故以不動性住立為達不動。而彼由俱生法堅固性及由反對法不適業性而有,由信等力的威力而有,故為簡略所說的義而說"因信等攝持故達不動"而說"因為信攝持"等以開顯。此中信攝持,即如是善修習達自在的此心必定導向以神通證知應以神通證知之法,如是由如是轉起信而攝持,由如所說信力支援。不信,即不由彼反對的不信因而動搖、移動、震動,相反只住于上進特勝性。在精進攝持等中也應以此方式知義。但此差別 - 精進攝持,即由成就令達自在調心的精進支援。念攝持,即由在如所說多修習中成就不忘及觀察諸善法趣的念支援。定攝持,即由在彼中成就不散亂的等持支援。慧攝持,即由於彼修習中有相助不相助諸法的知為相的慧支援。達光明,即具智光明。因為由如所說等持增長的成為光明的智如實見染污分而恐懼畏懼,超越彼,不被彼征服。故說"不為煩惱黑暗所動"。此顯示由智攝持的慚愧力。 具八支,即以第四禪定得定性、清凈性、極凈性、無穢性、離染污性、柔軟性、適業性、達不動性住立,或得定心的此等支分,不以"得定"為支分而別取住立達不動性,具此八支。堪引導,即堪能引導向神變等、適於令向彼。故說"為以神通證知應以神通證知之法"。

Kāmaṃ nīvaraṇāni vikkhambhetvā eva paṭhamajjhānasamadhigamo, vitakkādike vūpasame eva ca dutiyajjhānādisamadhigamo, tathāpi na tathā tehi dūrībhūtā apetā vā yathā catutthajjhānato, cetaso malīnabhāvasaṅkhātauppilābhogakarehi nīvaraṇādīhi suṭṭhu vimuttiyā tassa parisuddhi, pariyodātatā ca yuttāti āha 『『nīvaraṇa…pe… pariyodāte』』ti. Jhānapaṭilābhapaccayānanti jhānapaṭilābhahetukānaṃ jhānapaṭilābhaṃ nissāya uppajjanakānaṃ. Pāpakānanti lāmakānaṃ. Icchāvacarānanti icchāya avacarānaṃ icchāvasena otiṇṇānaṃ 『『aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā』』tiādinayappavattānaṃ mānamāyāsāṭheyyādīnaṃ. Abhijjhādīnanti ādi-saddenāpi tesaṃyeva saṅgaho. Abhijjhā cettha paṭhamajjhānena avikkhambhaneyyā, mānādayo ca tadekaṭṭhā daṭṭhabbā 『『jhānapaṭilābhapaccayāna』』nti anuvattamānattā. Vikkhambhaneyyā pana nīvaraṇaggahaṇeneva gahitā, kathaṃ pana paṭhamajjhānena avikkhambhaneyyā idha vigacchantīti? 『『Sabbe kusalā dhammā sabbākusalānaṃ paṭipakkhā』』ti sallekhapaṭipattivasena evaṃ vuttaṃ jhānassa aparāmaṭṭhabhāvadassanato. Ye panettha 『『icchāvacarānaṃ abhijjhādīna』』nti imehi padehi kopaapaccayakaāmarāgabyāpādādayo gahitāti adhippāyena 『『jhānapaṭilābhapaccayāna』』nti pāṭhaṃ paṭikkhipitvā 『『jhānapaṭilābhapaccanīkāna』』nti pāṭhoti vadanti, taṃ tesaṃ matimattaṃ tathā pāṭhasseva abhāvato. Jhānapaṭilābhapaccanīkā ca nīvaraṇā ceva tadekaṭṭhā ca tesaṃ dūrībhāvaṃ vatvā puna abhāvavigamacodanāya ayujjamānattā. Nanu ca anaṅgaṇasutta- (ma. ni. 1.57 ādayo) vatthasuttesu (ma. ni. 1.70 ādayo) ayamattho na labbhati, oḷārikānaṃyeva pāpadhammānaṃ tattha adhippetattā? Saccametaṃ, idha pana adhigatacatutthajjhānassa vasena vuttattā sukhumāyeva te gahitā, aṅgaṇūpakkilesatāsāmaññena panettha suttānaṃ apadisanaṃ. Tathā hi 『『suttānusārenā』』ti vuttaṃ, na pana suttavasenāti. Avassaṃ ce tamevaṃ sampaṭicchitabbaṃ adhigatajjhānānampi kesañci icchāvacarānaṃ pavattisabbhāvato.

Iddhipādabhāvūpagamenāti iddhiyā pādakabhāvassa padaṭṭhānabhāvassa upagamanena. Bhāvanāpāripūriyāti ito paraṃ kattabbassa abhāvavasena abhinīhārakkhamabhāvanāya paripuṇṇattā. Paṇītabhāvūpagamenāti tato eva padhānabhāvaṃ nītatāya uttamaṭṭhena, atittikaraṭṭhena ca paṇītabhāvassa upagamanena. Ubhayañcetaṃ ṭhitiyā kāraṇavacanaṃ paripuṇṇāya bhāvanāya paṇītabhāvappattiyā 『『ṭhite』』ti. 『『Āneñjappatte』』ti idaṃ ṭhitiyā visesanaṃ. Tenāha 『『yathā āneñjappattaṃ hoti, evaṃ ṭhite』』ti. Imasmiṃ pakkhe 『『ṭhite āneñjappatte』』ti ubhayamekaṃ aṅgaṃ, 『『samāhite』』ti pana idampi ekamaṅgaṃ. Tenevassa paṭhamavikappato visesaṃ sandhāyāha 『『evampi aṭṭhaṅgasamannāgata』』nti.

Dasaiddhikathāvaṇṇanā

我來直譯這段巴利文： 雖然鎮伏諸蓋而證得初禪,平息尋等而證得第二禪等,然而不如從第四禪那樣遠離彼等,稱為心穢性的令生起頭痛的諸蓋等善解脫,故彼清凈及極凈適宜,故說"諸蓋...乃至...極凈"。禪得緣,即禪得因、依禪得而生起的。惡,即劣。欲行,即依欲而行、依欲而趨入,以"啊希望導師只詢問我而為比丘說法"等方式轉起的慢、諂、誑等。貪等,以"等"字攝取彼等。此中貪不為初禪所鎮伏,慢等應見為彼一分,因為轉起"禪得緣"。而可鎮伏者已以蓋攝取,如何初禪不能鎮伏而在此離去?因為"一切善法對一切不善法是對治"故依削減行而如是說,因為顯示禪的無執取性。若有人依"欲行貪等"此等語取瞋不善因的欲貪瞋恚等意趣而否定"禪得緣"之文而說"禪得反對"之文,彼只是彼等的想法,因為無如是文。而禪得反對者為諸蓋及彼等一分,說彼等遠離后又呵責無有離去不適宜。難道無垢經、布經中不得此義,因為彼處只意指粗重惡法?此為真實,但此依證得第四禪而說故取微細者,而此依垢染污性共相而引述諸經。如是說"依經文之道",而非依經文。若必須如是接受則因為有已證禪者也有某些欲行轉起存在。 以成就神足性,即以成就神變基礎性、足處性。修習圓滿,即依此後無所作故堪能引導修習圓滿性。以成就勝妙性,即由彼故已至主要性依最上義及不厭足義而成就勝妙性。兩者為住立之因說,由圓滿修習達勝妙性而"住立"。"達不動"此為住立的差別。故說"如達不動,如是住立"。此分中"住立達不動"兩者為一支,"得定"此也為一支。故關於與初分差別而說"如是也具八支"。 十神變論釋;

369.Nipphattiatthenāti sijjhanaṭṭhena. Paṭilābhaṭṭhenāti pāpuṇanaṭṭhena. Tanti kāmitaṃ vatthuṃ. Samijjhatīti nipphajjati. Pabbajjaṃ ādiṃ katvā yāva jhānamaggā idha nekkhammaṃ. Ijjhatīti pāpuṇīyati. Paṭiharatīti pāṭihāriyanti yasmā paṭipakkhaṃ harati apaneti, tasmā pāṭihāriyaṃ. Attano paṭipakkhaṃ haratīti paṭihāriyaṃ, nekkhammādi, paṭihāriyameva pāṭihāriyaṃ, yathā 『『vekataṃ, vesama』』nti ca.

Ijjhanaṭṭhenāti nipphajjanaṭṭhena. Upāyasampadāyāti sampannaupāyassa, ñāyārambhassāti attho. Ijjhatīti pasaveti. Sīlavāti ācārasīlena sīlavā. Kalyāṇadhammoti dasakusalakammapathavasena sundaradhammo. Sīlasampattiyā vā sīlavā. Dānādisesapuññakiriyavatthuvasena kalyāṇadhammo. Paṇidahissatīti patthessati.

Ijjhantīti vaḍḍhanti, ukkaṃsaṃ pāpuṇantīti attho. Sātisayanipphajjanapaṭilābhasijjhanabuddhiatthe hi iddhi vuttā. Sā dasavidhāti sabbā iddhiyo ānetvā atthuddhāravasena idhādhippetaṃ iddhiṃ dassetuṃ vuttaṃ. Bahubhāvādikassa adhiṭṭhānaṃ adhiṭṭhahanaṃ etissā atthīti adhiṭṭhānā. Vividhaṃ rūpanimmānasaṅkhātaṃ kubbanaṃ etissā atthīti vikubbanā. Manomayāti jhānamanena nibbattibhāvato manomayā. Ñāṇassa vipphāro vegāyitattaṃ etissā atthīti ñāṇavipphārā. Ariyānaṃ ayanti ariyā. Yato kutoci kammavipākato jātā iddhi kammavipākajā. Sātisayapuññanibbattā iddhi puññavato iddhi. Kammavipākajā iddhi jātito paṭṭhāya hoti, itarā yadā tadā puññassa vipaccanakāleti evaṃ vā imāsaṃ viseso veditabbo. Āthabbanavijjābhinibbattā vijjāmayā. Sammāpayogo upāyapayogo ñāyārambho.

370.Pakatiyā ekoti sabhāvena eko. Bahukanti bahuṃ. Tena aggahitaparicchedaṃ adhiṭṭhātabbassa anekabhāvaṃ dassetvā puna paricchedato dassetuṃ 『『sataṃ vā』』tiādi vuttaṃ. Āvajjatīti parikammasaṅkhātena ābhogena ābhujati bhāvirūpe tena parikammamanasikārena manasi karoti. Ñāṇena adhiṭṭhātīti tathā parikammaṃ katvā abhiññāñāṇena yathādhippete bahuke adhiṭṭhāti, adhiṭṭhānacittena saheva bahubhāvāpattito bahubhāvāpādakaṃ iddhividhañāṇaṃ pavattento ca tathā adhiṭṭhātīti vuccati. Sesesupi eseva nayo. Evanti pakārattho evaṃ-saddo, tena sabbampi adhiṭṭhānappakāraṃ saṅgaṇhāti. Adhiṭṭhānavasenāti 『『ñāṇena adhiṭṭhātī』』ti (paṭi. ma. 3.10) evaṃ vuttaadhiṭṭhānavasena nipphannattā.

371.Pakativaṇṇanti pakatisaṇṭhānaṃ attano pākatikarūpaṃ. Pakativaṇṇavijahanavikāravasenāti attano pakativaṇṇavijahanapubbakassa kumārakavaṇṇādivaṇṇavikārassa vasena.

372.Imamhā kāyāti paccakkhabhāvena 『『imamhā』』ti vuttā bhikkhussa karajakāyā. Aññaṃ kāyanti aññaṃ iddhimayaṃ kāyaṃ. Tato eva iddhimayarūpavantatāya rūpiṃ. Abhiññāmanena nibbattattā manomayaṃ. Nipphattivasenāti nipphajjanavasena. Abhiññāñāṇassa hi yathā manomayo kāyo nipphajjati, tathā pavatti manomayiddhi. Eseva nayo sesesupi. Yadi evaṃ kathamayameva manomayiddhīti? Ruḷhīvesā veditabbā yathā 『『manomayo attabhāvo』』ti, yathā vā 『『gosamaññā visāṇādimati piṇḍe』』. Atha vā abbhantarato nikkhante, iddhimatā ca ekantasadise imasmiṃ nimmāne supākaṭo manasā nibbattitabhāvoti yathā sātisayo manomayavohāro, na tathā aññāsu adhiṭṭhānavikubbaniddhīsu samaññantaravantāsūti veditabbaṃ.

我來直譯這段巴利文： 369. 以成就義,即以成辦義。以獲得義,即以達到義。彼,即所欲事物。成功,即成辦。以出家為首直至禪道此中為出離。成就,即達到。對治,因為對治除去反對,故為對治。除去自己的反對為對治,出離等,對治即對治,如"vekataṃ,vesama"。 以成就義,即以成辦義。圓滿方便,即具足方便,即正確努力,此為意趣。成就,即產生。有戒,即以行為戒而有戒。善法,即依十善業道而善妙法。或以戒圓滿而有戒。依施等其餘福業事而善法。將發願,即將希求。 成就,即增長,即達上位,此為意趣。因為神變說為殊勝成辦獲得成就知義。彼有十種,為將一切神變引來依義出發方式顯示此中所意指神變而說。此有多種等的決意故為決意。此有種種名為造作色的作為故為變化。意生,因為由禪心生起故為意生。此有智的遍滿迅速性故為智遍滿。聖者所行為聖。從任何業報生的神變為業報生。殊勝福所生神變為福者神變。業報生神變從生起開始有,其它在福報成熟時,如是應知此等差別。由咒術明所生為明所成。正加行為方便加行正確努力。 370. 本性一,即自性一。多,即多。以彼顯示所決意無限定的多性后,為再從限定顯示而說"百或"等。轉向,即以名為準備的省思而省思,以彼準備作意而作意將生起色。以智決意,即如是作準備后以神通智在如所欲多中決意,且令發起使成多性的神變智與決意心俱時成多性故說如是決意。其餘中也是此理。如是,如是字為方式義,以彼攝取一切決意方式。依決意,即因成就依"以智決意"如是所說決意。 371. 本色,即本形狀自己本來色。依離本色變化,即依舍離自己本色后成童子色等色的變化。 372. 從此身,即依現見性說"從此"比丘的所生身。另身,即另意生身。由彼即意生色性故為有色。因由神通心生故為意生。依成就,即依成辦。因為神通智如意生身成就如是轉起為意生神變。其餘中也是此理。若如是為何只此為意生神變?應知此為習用,如"意生自體",或如"牛名于有角等聚"。或者因從內出生,且與神變者完全相似此化作中明顯由意所生性故如殊勝意生言說,不如其它有異名的決意變化神變,應如是知。;

373.Ñāṇuppattito pubbe vāti arahattamaggañāṇuppattito pubbe vā vipassanākkhaṇe, tatopi vā pubbe antimabhavikassa paṭisandhiggahaṇato paṭṭhāya. Pacchā vā yāva khandhaparinibbānā. Taṅkhaṇe vā magguppattisamaye. Ñāṇānubhāvanibbatto visesoti sūriyassa uṭṭhitaṭṭhāne, samantato ca ālokakaraṇasamatthatā viya tasseva ñāṇassa ānubhāvena nibbatto sabbaso pahātabbapahānabhāvetabbabhāvanāpāripūrisaṅkhāto viseso. Vatthūni pana anantarāyatāvasena āgatāni. Aniccānupassanāyāti saṅkhāre aniccato anupassantiyā balavavipassanāya. Āraddhavipassanassa hi yathāvuttavipassanāya pavattikkhaṇe tato pubbe, pacchā ca pakiṇṇakasammasanavāre niccasaññāya pahānaṭṭho ijjhati. Eseva nayo sabbattha. Kāmaṃ ettakāya saṅkhepakathāyapi adhippetattho pakāsitova , vitthārakathāya pana vibhūtataro hotīti āha 『『vitthārena kathetabba』』nti.

Gabbhagatassevāti anādare sāmivacanaṃ. Vuttanayenāti 『『pacchimabhavikassā』』tiādinā bākulattheravatthumhi vuttanayena.

Dārubhāraṃ katvāti dārubhāraṃ sakaṭe katvā, āropetvāti attho. Ossajjitvāti chaḍḍetvā. Sakaṭamūleti sakaṭasamīpe. Vāḷayakkhānucariteti kururehi yakkhehi anuvicaritabbe. Yakkhapariggahitañhi rājagahanagaraṃ.

我來直譯這段巴利文： 373. 在智得之前或,即在阿羅漢道智得之前或觀察剎那,或在彼之前從最後有者結生開始。之後或直到蘊般涅槃。或彼剎那即道生起時。由智威力所生殊勝,即如太陽升起處及周遍能作光明,如是由彼智威力所生一切應斷已斷應修圓滿稱為殊勝。而諸事依無障礙性而來。無常觀,即以強力觀察觀察諸行為無常。因為已開始觀察者在如所說觀察轉起剎那及在彼之前之後遍尋思階段成就斷常想義。一切處也是此理。雖然以如是簡略說也已顯示所意義,但以廣說更明顯故說"應廣說"。 即胎中者,為不敬意的屬格。如所說方式,即以"最後有者"等在婆俱羅長老事中所說方式。 作木擔,即在車上作木擔,即裝載,此為意趣。放下,即捨棄。車根,即車旁。兇惡夜叉所行,即被兇惡夜叉所往來。因為王舍城(在現今印度比哈爾邦)為夜叉所攝持。

374.Samādhitoti paṭhamajjhānādisamādhito. Pubbeti upacārajjhānakkhaṇe. Pacchāti samāpattiyā ciṇṇapariyante. Taṅkhaṇeti samāpannakkhaṇe. Samathānubhāvanibbatto visesoti tasmiṃ tasmiṃ jhāne samādhitejena nibbatto nīvaraṇavikkhambhanavitakkādisamatikkamasaññāvedayitanirodhaparissayasahanādiko viseso.

Kapotakandarāyanti evaṃnāmake araññavihāre. Juṇhāya rattiyāti candālokavatiyā rattiyā. Navoropitehi kesehīti itthambhūtalakkhaṇe karaṇavacanaṃ. Yassāti pahārassa. Tassāti yakkhassa. Khippanisantibhāvassa ukkaṃsagatattā thero tasmiṃ paharante eva samāpattiṃ samāpajjīti āha 『『paharaṇasamaye samāpattiṃ appesī』』ti. Pāḷiyaṃ pana 『『nisinno hoti aññataraṃ samādhiṃ samāpajjitvā』』ti (udā. 34) vuttaṃ. Ime pana therā samāpattito vuṭṭhānasamakālaṃ tena pahāro dinnoti vadanti.

Sañjīvattheranti kakusandhassa bhagavato dutiyaṃ aggasāvakaṃ mahātheraṃ sandhāyāha. So hi āyasmā araññādīsu yattha katthaci nisinno appakasireneva nirodhaṃ samāpajjati, tasmā ekadivasaṃ aññatarasmiṃ rukkhamūle nirodhaṃ samāpajji, taṃ sandhāya vuttaṃ 『『nirodhasamāpanna』』ntiādi. Cīvare aṃsumattampi na jhāyittha, sarīre kā kathā. Teneva hi thero 『『sañjīvo』』 tveva paññāyittha. Ayamassāti assa āyasmato sañjīvattherassa yo nirodhasamāpattiyaṃ aggiparissayābhāvo, ayaṃ samādhivipphārā iddhīti yojanā. Kathaṃ pana nirodhasamāpattiyaṃ samādhivipphārasambhavoti āha 『『anupubba…pe… nibbattattā』』ti.

Paṭhamaṃ ṭhapitabhaṇḍakassāti sabbapaṭhamaṃ ṭhapitabhaṇḍakassa. Tañhi gahaṇakāle sabbapacchimaṃ gayhati. Kālaparicchedavasenāti 『『ettake kāle gate vuṭṭhahissāmī』』ti samāpattito pubbe katakālaparicchedavasena. Bhītā viraviṃsūti rattandhakāre rūpadassanena 『『pisāco uṭṭhahatī』』ti maññamānā. Ettakehi nāma bhaṇḍakehi ajjhotthaṭo nibbikāro 『『aho mahānubhāvo, aho vivekavāsī』』ti ca theragatena pasādena.

Tattatelakaṭāhanti ādhārasīsena ādheyyamāha, kaṭāhe tattatelaṃ kaṭāhena āsiñcīti adhippāyo. Vivaṭṭamānanti katthacipi alagganavasena bhassantaṃ.

Saparivārāti pañcahi itthisatehi saparivārā. Rājānaṃ mettāya pharīti odissakamettāsamāpattiyā rājānaṃ phusi. Khipitunti vijjhituṃ. Oropetunti sarasannāhaṃ paṭisaṃharituṃ.

我來直譯這段巴利文： 374. 得定,即從初禪等定。之前,即近行禪剎那。之後,即定自在終了。彼剎那,即入定剎那。由定威力所生殊勝,即在彼彼禪中由定威力所生鎮伏諸蓋、超越尋等、滅盡想受、耐忍障難等殊勝。 在鴿洞,即在如是名的林住處。月夜,即有月光之夜。以新剃髮,為如是性相的工具格。彼,即擊打。彼,即夜叉。因速平靜性達上位故長老在彼擊打時即入定,故說"在打擊時入定"。但在經中說"坐已入某定"。而此等長老說彼擊打與從定出同時。 尚存長老,即指覺護佛第二上首弟子大長老。因為彼尊者在林等任何處坐都容易入滅盡定,故一日在某樹下入滅盡定,關於此說"入滅盡定"等。衣服一點也不燒,身體何況。因此長老即稱為"尚存"。此彼,即彼尚存長老在滅盡定中無火障難,此為定遍滿神變,此為連線。如何在滅盡定中有定遍滿可能,故說"由次第...乃至...所生"。 最先放置物,即一切最先放置物。因為彼在取時為一切最後取。依時限定,即依在定前所作"過如是時將出"的時限定。恐懼叫喊,即在夜黑暗中見色而想"鬼起來"。被如是眾多物覆蓋無變異故"啊大威力,啊住遠離"而生對長老的凈信。 熱油鍋,以容器為首說所容,意為以鍋倒熱油。流轉,即由不著任何處而下落。 具眷屬,即以五百女人具眷屬。以慈遍滿王,即以限定慈定遍觸王。射,即射擊。放下,即收回弓箭準備。

375.Paṭikkūlādīsūti aniṭṭhādīsu. Aniṭṭhaṃ hi paṭikkūlaṃ, amanuññampi 『『paṭikkūla』』nti vuccati. Ādi-saddena apaṭikkūlādiṃ saṅgaṇhāti. Tatthāti paṭikkūlārammaṇe. Upekkhakoti chaḷaṅgupekkhāya upekkhako. Tatthāti paṭikkūlāpaṭikkūlabhede vatthusmiṃ. Satoti sativepullappattiyā satimā. Sampajānoti paññāvepullappattiyā sampajānakārī. Ayanti ayaṃ paṭikkūlādivatthūsu apaṭikkūlasaññīvihārādikā khīṇāsavānaṃ aggamaggādhigamasiddhā cittissariyatā. Tenāha 『『cetovasippattānaṃ…pe… vuccatī』』ti.

Aniṭṭhe vatthusmiṃ sattasaññite mettāpharaṇaṃ vā dhātuso paccavekkhaṇāya dhātumanasikāraṃ vā gūthādike dhātumanasikāraṃ karontoti yojetabbaṃ. Apaṭikkūlasaññī viharatīti hitesitāya, dhammasabhāvacintanāya ca na paṭikkūlasaññī hutvā iriyāpathavihārena viharati. Iṭṭhe vatthusmiṃ ñātimittādike. Kesādiasucikoṭṭhāsamattamevāti asubhapharaṇaṃ vā asubhamanasikāraṃ vā. Tattha rūpadhammajātaṃ aniccanti ādiattho iti-saddo, tasmā aniccadukkhānattavipariṇāmadhammoti manasikāraṃ vā karontoti yojanā. Paṭikkūlāpaṭikkūlesūti iṭṭhāniṭṭhāni vatthūni ekajjhaṃ gahetvā vadati. Esa nayo itarattha. Yaṃ vā sattānaṃ paṭhamaṃ paṭikkūlato upaṭṭhitameva pacchā apaṭikkūlato upatiṭṭhati, yañca apaṭikkūlato upaṭṭhitameva pacchā paṭikkūlato upatiṭṭhati, tadubhayepi khīṇāsavo sace ākaṅkhati, vuttanayena apaṭikkūlasaññī vā vihareyya, paṭikkūlasaññī vāti ayamariyiddhi vuttā.

Cakkhunā rūpaṃ disvāti kāraṇavasena 『『cakkhū』』ti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena, cakkhunā vā kāraṇabhūtena, dvārabhūtena vā rūpaṃ passitvā. Neva sumano hotīti gehassitasomanassassāyaṃ paṭikkhepo, na nekkhammapakkhikāya kiriyāsomanassavedanāya. Chaḷaṅgupekkhanti iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanalakkhaṇaṃ chasu dvāresu pavattiyā 『『chaḷaṅgupekkhā』』ti laddhanāmaṃ tatramajjhattupekkhaṃ. Yathāvuttamatthaṃ pāḷiyā samatthetuṃ 『『paṭisambhidāya』』ntiādi vuttaṃ.

376.Pakkhīādīnanti ādi-saddena devādīnaṃ saṅgaho. Vehāsagamanādikāti pana ādi-saddena cakkhuvisuddhiādiṃ saṅgaṇhāti. Kusalakammena nibbattitvāpi akusalavipākānubhāvena sukhasamussayato vinipatitattā vinipātikānaṃ. Jhānanti abhiññāpattaṃ jhānaṃ sandhāyāha. Vipassanāpi ukkaṃsagatā ubbegapītisahitā ākāse laṅghāpanamattāpi hotīti vuttaṃ 『『vipassanaṃ vā』』ti. 『『Paṭhamakappikāna』』nti idaṃ 『『ekaccānaṃ manussāna』』nti imassa visesanaṃ daṭṭhabbaṃ. Evamādīnanti ādi-saddena punabbasumātādīnaṃ saṅgaho daṭṭhabbo.

我來直譯這段巴利文： 375. 在厭惡等中,即在不可意等中。因為不可意為厭惡,不悅意也稱為"厭惡"。以"等"字攝取非厭惡等。此中,即厭惡所緣。舍,即以六支舍而舍。此中,即在厭惡非厭惡差別事。有念,即由念圓滿性而有念。正知,即由慧圓滿性而正知作者。此,即此在厭惡等事中以非厭惡想而住等漏盡者由證得上道成就的心自在性。故說"對得心自在...乃至...稱為"。 在不可意事即眾生中以遍滿慈或依界省察作意界或在糞等作意界作者,應如是連線。以非厭惡想而住,即以利益希求及法自性思惟而非成為厭惡想以威儀住而住。在可意事即親友等中。只是發毛等不凈部分,即遍滿不凈或作意不凈。此中色法是無常等為"等"字義,故無常苦無我變異法而作意作者,此為連線。在厭惡非厭惡中,即合取可意不可意事而說。在其它處也是此理。或對眾生最初現起為厭惡后現起為非厭惡,或最初現起為非厭惡后現起為厭惡,于兩者漏盡者若愿,如所說方式或以非厭惡想而住,或以厭惡想,如是說此聖神變。 以眼見色,即以依因而得"眼"名的能見色的眼識,或以眼為因,或以為門而見色。不生喜,即此否定居家喜,非出離分的唯作喜受。六支舍,即在可意不可意六所緣現前以保持清凈自性為相,因在六門轉起而得名"六支舍"的處中舍。為以經證成所說義而說"在無礙解"等。 376. 鳥等,以"等"字攝取天等。而空中行等,以"等"字攝取眼清凈等。雖由善業生而由不善報力從安樂集起墮落故為墮處者。禪,說指已得神通禪。說"或觀"因為觀達上位俱行驚起喜也能使跳空中。"初劫者"此應見為"某些人"的差別語。如是等,以"等"字應見攝取富那婆修母等。

377.Vehāsanti bhummatthe upayogavacanaṃ, accantasaṃyoge vā. Cakkavattī hi cakkaratanaṃ purakkhatvā attano bhavanato abbhuggantvā ākāseneva sineruṃ padakkhiṇaṃ katvā sakalacakkavāḷaṃ anusaṃyāyatīti. Assabandhāti assapālā, ye assānaṃ yavadāyakā. Tathā gobandhā.

Cakkavattiādīnaṃ puññiddhiyā vitthāriyamānāya atipapañco hotīti puññavato iddhiṃ lakkhaṇato dassentena 『『paripākaṃ gate puññasambhāre ijjhanakaviseso』』ti vatvāpi jotikādīnaṃ puññiddhiṃ ekadesena dassetuṃ 『『ettha cā』』tiādi vuttaṃ. Tattha suvaṇṇapabbatoti sabbasuvaṇṇamayo pabbato. Tassa kira gahitagahitaṭṭhāne odhi na paññāyati. Ekasītāmatteti ettha sītā nāma kasanavasena naṅgalassa gatamaggo. Tumbaṃ nāma āḷhakaṃ. Cuddasa maggāti catuddasa kasanamaggā.

378.Vijjaṃ parijapitvāti gandhārīvijjādikaṃ attano vijjaṃ katūpacāraṃ parivattetvā mantapaṭhanakkamena paṭhitvā.

379.Sammāpayogenāti upāyapayogena, yathā yathicchitatthasiddhi hoti, tathā pavattitañāyārambhena. Tassa tassa kammassāti yathādhippetassa nipphādetabbakammassa. Ettha cāti 『『tattha tattha sammāpayogappaccayā ijjhanaṭṭhena iddhī』』ti (paṭi. ma. 3.18) imissā dasamāya iddhiyā niddesepi. Purimapāḷisadisāvā』』ti samādhivipphāraiddhiādīnaṃ niddesasadisāva. Sakaṭabyūhādikaraṇavasenāti sakaṭabyūhacakkabyūhapadumabyūhādīnaṃ saṃvidhānavasena nibbattavisesoti sambandho. Gaṇitagandhabbādi sippakammaṃ. Sallakattakādi vejjakammaṃ. Irubbedādīnaṃ tiṇṇaṃ vedānaṃ.

『『Ekopi hutvā bahudhāva hotī』』tiādinā (dī. ni. 1.238; ma. ni. 1.147; saṃ. ni. 5.834; paṭi. ma. 1.102; 3.10) adhiṭṭhāniddhiyā eva gahitattā āha 『『adhiṭṭhānā iddhiyeva āgatā』』ti. Imasmiṃ panattheti imasmiṃ abhiññānisaṃsasaṅkhāte, iddhividhasaṅkhāte vā atthe.

1. 『『Ekavidhena ñāṇavatthu』』ntiādīsu (vibha. 751) koṭṭhāsattho vidhasaddo, 『『vividhampi senābyūhaṃ dassetī』』tiādīsu (paṭi. ma.

我來直譯這段巴利文： 377. 空中,為處格中的賓格,或為完全聯繫。因為轉輪王以輪寶為首從自己住處升起即由空中右繞須彌山而巡行整個輪圍。繫馬者,即馬守護者,即給馬麥者。如是系牛者。 若詳述轉輪王等福神變則太繁多,故顯示福者神變的相說"福資糧成熟時成就殊勝"后,為略顯示祝德等福神變而說"此中"等。其中金山,即全金所成山。據說彼在已取之處不見邊際。一耕道中,此中耕道即由耕作而成的犁之行道。佗拔即阿拉卡。十四道,即十四耕道。 378. 唸誦明,即唸誦甘陀利明等自己的已修習明轉念誦次第。 379. 正加行,即方便加行,以如何成就所欲義而轉起正確努力。彼彼業,即所欲成辦業。此中,即在"在彼彼處依正加行緣以成就義為神變"此第十種神變解說中。如前經文,即如定遍滿神變等解說。依作車陣等,即連線依安排車陣輪陣蓮陣等而生殊勝。算數音聲等工巧業。外科醫師等醫業。伊盧吠陀等三吠陀。 因以"一成為多"等只取決意神變故說"只來決意神變"。而此義,即在此稱為神通功德或稱為神變。 380. 在"一類智事"等中分類義為類字,在"顯示種種軍陣"等中;

3.13) vikappattho, tadubhayampettha yujjatīti dassento āha 『『iddhividhāyāti iddhikoṭṭhāsāya, iddhivikappāya vā』』ti. Iddhi hi abhiññāsu eko koṭṭhāso, vakkhamānehi bhedehi anekappabhedā ca. Vuttappakāravasenāti vuttassa cuddasappakārassa, cittaparidamanassa samāhitatādippakārassa ca vasena. 『『Iddhividhāyā』』ti tadatthassa sampadānavacananti āha 『『iddhividhādhigamatthāyā』』ti. 『『Kasiṇārammaṇato apanetvā』』ti idaṃ abhiññāpādakaparikammacittānaṃ samānasantānatāya vuttaṃ, na parikammacittassa kasiṇārammaṇattā. Iddhividhābhimukhaṃ pesetīti nipphādetabbassa iddhividhassa abhimukhabhāvena pavatteti. Yaṃ hi 『『sataṃ homī』』tiādinā parikammacittassa pavattanaṃ, tadevassa abhinīharaṇaṃ, iddhividhābhimukhapesanañca tatheva iddhividhassa pavattanato abhininnāmanaṃ idha parikammacittassa iddhividhe adhimuttīti āha 『『adhigantabbaiddhipoṇaṃ iddhipabbhāraṃ karotī』』ti. Idha paccanubhavanaphusanā sacchikiriyāpattipariyāyā evāti dassento 『『pāpuṇātīti attho』』ti āha. Assāti iddhividhassa.

Ekopīti pi-saddo vakkhamānaṃ bahubhāvaṃ upādāya sampiṇḍanattho. So hissa paṭiyogī 『『ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotī』』ti. So ca kho bahubhāvaṃ nimminitvā ṭhitassa antarāva ekabhāvūpagamo. Yathākālaparicchedaṃ pana saraseneva ekabhāvūpagamo idha nādhippeto aniddhinimmānabhāvato. Tampi pubbe katakālaparicchedavasena siddhattā iddhānubhāvoyevāti keci. Aṭṭhāne vāyaṃ pi-saddo, eko hutvā bahudhāpi hoti, bahudhā hutvā ekopi hotīti sambandho. Imasmiṃ pakkhe pi-saddo vakkhamānaṃ ekabhāvaṃ upādāya 『『sampiṇḍanattho』』ti vatvā 『『so hī』』tiādi sabbaṃ yathārahaṃ vattabbaṃ. Bahubhāvanimmāne payojanaṃ dassetuṃ 『『bahūnaṃ santike』』tiādi vuttaṃ. Tattha bahūnaṃ santiketi attanā nimmitānaṃ bahūnaṃ samīpe, tehi parivārito hutvāti adhippāyo. Vā-saddo avuttavikappattho, tena 『『dhammaṃ vā kathetukāmo』』ti evamādi saṅgayhati. 『『Ñāṇena adhiṭṭhahanto evaṃ hotī』』ti ānetvā sambandhitabbaṃ.

我來直譯這段巴利文： 種類義,此兩者在此都適合,故說"神變種即神變分類,或神變種類"。因為神變在神通中是一分類,且依所說差別有多種差別。依所說方式,即依所說十四種方式及心調伏的專注等方式。"為神變"為與格表達其義故說"為證得神變"。"從遍所緣轉離"此說因神通基礎準備心同相續性,非因準備心有遍所緣性。令趣向神變,即令以面對所成辦神變方式轉起。因為以"我成為百"等方式準備心轉起,即是彼引發,且趣向神變即是如是令神變轉起,故此準備心於神變勝解故說"令傾向證得神變令趨向神變"。此中隨覺觸證為同義故說"證得,此為意趣"。彼,即神變。 一,而字依所說多性為積集義。彼為彼對應"一成為多,多成為一"。而彼成多住時中間成一。但依時限自然成一此中非所意指因非神變所化。彼依先所作時限成就故也是神變威力,一些人說。或而字在非處,成為一而成為多,成為多而成為一,此為連線。此分中而字依所說一性說"為積集義"后,一切"因為彼"等應如理說。為顯示成多化作的目的而說"在眾多前"等。其中在眾多前,即在自己所化眾多前,意為為彼等所圍繞。或字為未說選擇義,以彼攝取"或欲說法"等。應引來連線"以智決意而如是"。

1. Bhavati ettha iddhīti bhūmiyo, jhānāni. Etthāti ca hetumhi bhummavacanaṃ. Vivekato jātā bhūmi vivekajabhūmi. Vivekajaṃ hi paṭhamaṃ jhānaṃ nīvaraṇavivekasambhūtattā. Pītisukhabhūtā bhūmi pītisukhabhūmi. Dutiyajjhānañhi pītisukhabhūmibhūtañceva pītisukhasañjātañca samādhivasena. Upari dvīsupi eseva nayo. Iddhilābhāyāti iddhiyā adhigamāya. Iddhipaṭilābhāyāti iddhiyā punappunaṃ labhamānāya, bahulīkaraṇāyāti attho. Iddhivikubbanatāyāti iddhiyā vividharūpakāraṇāya, vikubbaniddhiyāti attho . Iddhivisavitāyāti iddhiyā vividhānisaṃsapasavanāya. Iddhivasitāyāti iddhiyā khippanisantiādibhāvāvahavasībhāvatthāya. Iddhivesārajjāyāti iddhiyā paṭipakkhadūrībhāvena vigatasaṃkilesatāya suṭṭhu visāradabhāvāya. Catutthajjhānaṃ tāva iddhiyā bhūmi hotu tattha patiṭṭhāya nipphādetabbato, itarāni pana kathanti āha 『『ettha cā』』tiādi. Tattha tīṇi jhānāni sambhārabhūmiyoti veditabbānīti sambandho. Tatiyajjhāne sukhapharaṇena, paṭhamadutiyesu pītipharaṇena sukhapharaṇena ca hetubhūtenāti yathārahavasena yojanā. Pharaṇaṃ cettha jhānassa subhāvitabhāvena sātisayānaṃ pītisukhānaṃ vasena jhānappaccayādinā sahajātanāmakāyassa paribrūhanaṃ, rūpakāyassa ca taṃsamuṭṭhānehi paṇītarūpehi paripphuṭatā. Tenāha bhagavā 『『pītisukhena abhisandeti parisandeti paripūreti parippharatī』』ti (dī. ni. 1.226; ma. ni. 1.427). Sukhasaññanti jhānasukhena sahagataṃ saññaṃ. Lahusaññanti taṃsampayuttalahutāsahagataṃ saññaṃ. Okkamitvāti anupavisitvā. Tesu hi jhānesu sātisayāya lahutāya sampayuttaṃ sukhaṃ santānavasena pavattento yogī taṃ samokkanto viya hotīti evaṃ vuttaṃ. Saññāsīsena niddeso. Jhānasampayuttā hi lahutā vināpi iddhiyā ākāsaṃ laṅghāpanappamāṇappattā viya hoti. Lahubhāvaggahaṇeneva cettha mudukammaññabhāvāpi gahitā eva. Tenāha 『『lahumudukammaññakāyo hutvā』』ti.

Imināpariyāyenāti tiṇṇaṃ jhānānaṃ samāpajjanena sukhalahubhāvappattanāmarūpakāyassa sati cittaparidamane catutthaṃ jhānaṃ sukheneva iddhipaṭilābhāya saṃvattatīti iminā pariyāyena. Pakatibhūmiyā hi adhiṭṭhānabhūtā sambhārabhūmiyo pākārassa nemippadeso viyāti.

我來直譯這段巴利文： 381. 此中有神變故為地,即諸禪。此中為處格表因。從遠離生地為遠離生地。因為初禪是從遠離生因由遠離諸蓋而生。喜樂為地為喜樂地。因為第二禪成為喜樂地且由定力生喜樂。上二也是此理。為得神變,即為證得神變。為獲神變,即為再再獲得神變,意為為多作。為神變變化,即為神變作種種色,意為變化神變。為神變自在,即為神變引生種種功德。為神變勝自在,即為神變速平靜等自在性。為神變無畏,即為神變由遠離對治而離雜染善得無畏性。且第四禪成為神變地由依止彼而成辦,但其它如何,故說"此中"等。其中應知三禪為資糧地,此為連線。以第三禪遍滿樂,以初二禪遍滿喜及樂為因,應如理連線。此中遍滿由禪善修性依殊勝喜樂由禪等緣飽滿俱生名身,及色身被彼所生勝色遍滿。故世尊說"以喜樂浸潤流遍充滿遍滿"。樂想,即與禪樂俱行想。輕想,即與彼相應輕相應想。入,即進入。因為在彼等禪中瑜伽者以相續方式轉起與殊勝輕相應樂故如是入,如是說。以想為首說。因為與禪相應輕即使無神變也似達到能躍空之量。由取輕性此中也取柔軟適業性。故說"成為輕柔適業身"。 以此方式,即以入三禪而得樂輕性名色身,在心調伏時第四禪容易為得神變,以此方式。因為依止本地的資糧地如城墻的基礎處。

1. Iddhipādaniddese cattāroti gaṇanaparicchedo. Iddhipādāti ettha ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi. Paṭhamenatthena iddhi eva pādoti iddhipādo, iddhikoṭṭhāsoti attho. Dutiyenatthena iddhiyā pādoti iddhipādo. Pādoti patiṭṭhā, adhigamūpāyoti attho. Tena hi uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti. Ayaṃ tāva aṭṭhakathānayo. Tattha iddhi-saddassa paṭhamo kattuattho, dutiyo karaṇattho vutto. Pāda-saddassa eko karaṇatthova. Pajjitabbāva iddhi vuttā, na ca ijjhantī, pajjitabbā ca iddhi pajjanakaraṇena pādena samānādhikaraṇā hotīti paṭhamena atthena 『『iddhi eva pādo iddhipādo』』ti na sakkā vattuṃ. Tathā iddhikiriyākaraṇena sādhetabbāva vuddhisaṅkhātā iddhi pajjanakiriyākaraṇena pajjitabbāti dvinnaṃ karaṇānaṃ na asamānādhikaraṇatā sambhavatīti dutiyenatthena 『『iddhiyā pādo iddhipādo』』ti ca na sakkā vattuṃ. Tasmā paṭhamenatthena samānādhikaraṇasamāso, dutiyena sāmivacanasamāso na yujjatīti paṭhamenatthena iddhiyā pādo iddhipādo, dutiyenatthena iddhi eva pādo iddhipādoti samāso yutto, yathāvuttopi vā, pādassa ijjhamānakoṭṭhāsaijjhanakaraṇūpāyabhāvato.

Pubbabhāgachandavasena chandahetuko. Sampayuttachandavasena chandādhiko. Pubbābhisaṅkhāravasena eva pana sahajātachandassāpi adhikatā veditabbā. Atha vā 『『chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhī』』ti imāya pāḷiyā chandādhipatisamādhi chandasamādhīti adhipati-saddalopaṃ katvā samāso vuttoti viññāyati. Adhipatisaddatthadassanavasena pana aṭṭhakathāyaṃ 『『chandahetuko chandādhiko vā samādhī』』ti vuttaṃ. Tenevāha 『『chandaṃ adhipatiṃ karitvā』』tiādi. Padhānabhūtāti vīriyabhūtāti keci vadanti. Saṅkhatasaṅkhāranivattanatthaṃ pana padhānaggahaṇaṃ. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbampi vīriyaṃ. Tattha catukiccasādhakato aññassa nivattanatthaṃ padhānaggahaṇaṃ. Padhānabhūtā seṭṭhabhūtāti attho. Catubbidhassa pana vīriyassa adhippetattā bahuvacananiddeso. Yo pana 『『iddhiyā pādo iddhipādo』』ti evaṃ samāsayojanāvasena pādassa upāyatthataṃ gahetvā iddhipādattho vutto, so paṭilābhapubbabhāgānaṃ kattukaraṇiddhibhāvaṃ 『『chandiddhipādo』』tiādinā (vibha. 457) vā abhidhamme āgatattā chandādīhi iddhipādehi sādhetabbāya vuddhiyā kattiddhibhāvaṃ, chandādīnaṃ karaṇiddhibhāvañca sandhāya vuttoti veditabbo.

我來直譯這段巴利文： 382. 在神足解說中四,為數目限定。神足中成即神通,意為成就生起。或以此眾產生為神通增長達上位為神通。以第一義神通即足為神足,意為神通分。以第二義神通之足為神足。足為立足,意為證得方便。因以彼證得稱為上上殊勝神通。此為註釋義。其中神通字第一為作者義,第二為工具義。足字一為工具義。說應得的神通,非能成,且應得神通與能得工具足為同所依,故以第一義不能說"神通即足為神足"。如是應以神通作為工具成就稱為增長的神通應以得作為工具得,因兩工具不能不同所依,故以第二義不能說"神通之足為神足"。故以第一義同所依複合,以第二義屬格複合不合適,故以第一義神通之足為神足,以第二義神通即足為神足為合適複合,或如所說,因足為能成分及成就工具方便性。 依預備欲力為欲因。依相應欲力為欲勝。但依預行力也應知俱生欲的勝性。或依"諸比丘若以欲為增上得定得心一境性,此稱為欲定"此經,知欲增上定即欲定去增上字而說複合。但依顯示增上字義在註釋中說"欲因或欲勝之定"。故說"以欲為增上"等。為勤,一些人說為精進。但取勤為遮止有為行。或彼彼殊勝所作為行,即一切精進。其中為遮止異於成就四作用故取勤。勤即勝,此為義。但因意指四種精進故說複數。而依"神通之足為神足"如是複合相合依取足為方便義而說神足義,彼應知依證得預備的作者工具神通性或因"欲神足"等在阿毗達摩來故,依以欲等神足應成就增長的作者神通性及欲等的工具神通性而說。

Vīriyiddhipāde 『『vīriyasamādhipadhānasaṅkhārasamannāgata』』nti dvikkhattuṃ vīriyaṃ āgataṃ. Tattha purimaṃ samādhivisesanaṃ vīriyādhipati samādhi vīriyasamādhīti. Dutiyaṃ samannāgamaṅgadassanaṃ. Dve eva hi sabbattha samannāgamaṅgāni samādhi , padhānasaṅkhāro ca. Chandādayo samādhivisesanāni, padhānasaṅkhāro pana padhānavacaneneva visesito, na chandādīhīti na idha vīriyādhipatitā padhānasaṅkhārassa vuttā hoti. Vīriyañca samādhiṃ visesetvā ṭhitameva samannāgamaṅgavasena padhānasaṅkhāravacanena vuttanti nāpi dvīhi vīriyehi samannāgamo vutto hotīti. Yasmā pana chandādīhi visiṭṭho samādhi, tathā visiṭṭheneva ca tena sampayutto padhānasaṅkhāro, sesadhammā ca, tasmā samādhivisesanānaṃ vasena cattāro iddhipādā vuttā. Visesanabhāvo ca chandādīnaṃ taṃtaṃavassayavasena hotīti.

Atha vātiādinā nissayaṭṭhepi pāda-sadde upāyaṭṭhena chandādīnaṃ iddhipādatā vuttā. Teneva abhidhamme uttaracūḷabhājanīye 『『cattāro iddhipādā chandiddhipādo』』tiādinā (vibha. 457) chandādīnameva iddhipādatā vuttā. Pañhāpucchake ca 『『cattāro iddhipādā idha bhikkhu chandasamādhī』』tiādināva (vibha. 462) uddesaṃ katvāpi puna chandādīnaṃyeva kusalādibhāvo vibhatto. Upāyiddhipādadassanatthameva hi sutte, abhidhamme ca nissayiddhipādadassanaṃ kataṃ, aññathā catubbidhatā na hotīti.

383.Chandādīni aṭṭhāti chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhīti evaṃ chandādīni aṭṭha. Kāmaṃ cettha catūsupi ṭhānesu samādhi samādhi eva, tathāpi iddhiṃ uppādetukāmatāchandasahitova samādhi iddhipaṭilābhāya saṃvattati, na kevalo. Evaṃ vīriyasamādhiādayopi. Tasmā chandādisahitā ete cattāro ca samādhī, chandādayo ca cattāroti aṭṭha pajjati iddhi etehi pāpuṇīyati, sayaṃ vā pajjanti iddhipaṭilābhāya sampajjantīti padānīti vuccanti. Tenāha 『『iddhipaṭilābhāya saṃvattantī』』ti. Yaṃ pana pāḷiyaṃ 『『chando na samādhī』』tiādi, taṃ yadipi chandādayo samādhisahitāva iddhiṃ nipphādenti, tathāpi visuṃ nesaṃ padabhāvadassanaṃ. Ekato niyuttova, na ekeko hutvāti adhippāyo. Niyuttovāti sahito eva, na viyutto.

我來直譯這段巴利文： 在精進神足中"具足精進定勤行"精進來兩次。其中前者為定的差別,精進增上定為精進定。第二為顯示具足支。因為在一切處只有兩具足支即定和勤行。欲等為定的差別,而勤行只以勤字差別,非以欲等,故此中不說勤行的精進增上性。精進和定已立為差別以具足支方式說勤行,故也非說具足兩精進。但因定以欲等差別,如是差別者與彼相應勤行及余法,故依定差別說四神足。欲等差別性依彼彼所依而有。 以"或"等在足字為依止義時依方便義說欲等為神足。故在阿毗達摩后小分別中以"四神足欲神足"等只說欲等為神足。在問分中也以"四神足此比丘欲定"等作說示后又分別欲等的善等性。因為在經中為顯示方便神足,在阿毗達摩中為顯示依止神足,否則不成四種性。 383. 欲等八,即欲定精進定心定慧定,如是欲等八。雖然此中在四處定即是定,但只有俱欲求生神通的定能導致得神通,非單獨。如是精進定等也是。故此欲等俱四定及欲等四為八,以此證得神通,或自己證得為得神通而成就故稱為足。故說"導致得神通"。但在經中"欲非定"等,雖然欲等俱定才生神通,但顯示彼等各別足性。只是一起相應,非各別,此為意趣。相應即俱,非分離。

384.Anonatanti na onataṃ, vīriyena paggahitattā alīnanti attho. Tenāha 『『kosajje na iñjatī』』ti, kosajjanimittaṃ na calatīti attho. Uddhaṃ nataṃ unnataṃ, uddhataṃ vikkhittaṃ. Na unnataṃ anunnataṃ, avikkhittaṃ samāhitanti attho. Tenāha 『『uddhacce na iñjatī』』ti. Abhisaṅgavasena nataṃ abhinataṃ, na abhinataṃ anabhinataṃ, arattaṃ. Apagamanavasena nataṃ apanataṃ, kodhavasena vimukhaṃ. Na apanataṃ anapanataṃ, aduṭṭhaṃ. Diṭṭhiyā 『『ahaṃ, mama』』nti nissayavasena na nissitanti anissitaṃ. Chandarāgavasena na paṭibaddhanti appaṭibaddhaṃ. Rāgo kevalaṃ āsattimattaṃ, chandarāgo pana bahalakileso. Tathā hissa dūre ṭhitampi ārammaṇaṃ paṭibaddhameva. Vippamuttanti visesato pamuttaṃ. Jhānānaṃ kāmarāgapaṭipakkhatāya āha 『『kāmarāge』』ti. Visaṃyuttanti vivittaṃ saṃkilesato, na vā saṃyuttaṃ catūhipi yogehi. Vimariyādikataṃ kilesamariyādāya, yathā īsakampi kilesamariyādā na hoti, tathā paṭipannaṃ. Ekattagatanti ekaggataṃ upagataṃ accantameva samāhitaṃ. Tato eva nānattakilesehi nānāsabhāvehi kilesehi na iñjati.

Esa atthoti kosajjādinimittaṃ. Imassa cittassa āneñjanattho siddho eva āneñjappattiyā pakāsanavasena dassitattā. Puna vuttoti iddhiyā bhūmipādapadadassanappasaṅgena 『『imāni mūlāni nāmā』』ti mūlabhāvadassanatthaṃ puna vutto. Purimoti 『『saddhādīhi pariggahitattā』』tiādinā pubbe chadhā dassitanayo. Ayanti adhunā soḷasadhā dassitanayo. Suttanaye, paṭisambhidānaye ca dassite tattha sammoho na hoti, na adassiteti āha 『『ubhayattha asammohattha』』nti.

385.Ñāṇena adhiṭṭhahantoti 『『kathaṃ panāyaṃ evaṃ hotī』』ti ettha pubbe attanā vuttapadaṃ uddharati adhiṭṭhānavidhiṃ dassetuṃ 『『abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāyā』』ti. Ettha anupubbena cattāri jhānāni samāpajjitvā catutthajjhānato vuṭṭhāyāti keci, taṃ ayuttaṃ. Yathicchitajjhānasamāpajjanatthañhi cittaparidamanaṃ, catutthajjhānameva ca abhiññāpādakaṃ, na itarāni. Parikammaṃ katvāti pādakajjhānato vuṭṭhāya kāmāvacaracittena 『『sataṃ homī』』tiādinā cintanamevettha parikammakaraṇaṃ, tathāvajjanameva ca āvajjanaṃ. Dutiyampīti pi-saddo samuccayattho, tena tatiyampi, tato bhiyyopīti imamatthaṃ dīpeti. Yathā hi jhānabhāvanā, evamabhiññābhāvanāpi. 『『Ekavāraṃ dvevāra』』nti idampi nidassanamattaṃ daṭṭhabbaṃ. Nimittārammaṇanti paṭibhāganimittārammaṇaṃ. Parikammacittānīti ettha ekekassa parikammacittassa satārammaṇatā daṭṭhabbā 『『sataṃ homī』』ti pavattanato. Sahassārammaṇānīti etthāpi eseva nayo. Vaṇṇavasenāti attanā parikappitavaṇṇavasena. No paṇṇattivasenāti na sattapaṇṇattivasena. Taṃ adhiṭṭhānacittaṃ appanācittamivāti ivaggahaṇaṃ abhiññācittassa jhānacittassa paṭhamuppattisadisabhāvato vuttaṃ, na tassa appanābhāvato. Rūpāvacaracatutthajjhānikanti rūpāvacaracatutthajhānavantaṃ, tena sampayuttaṃ.

我來直譯這段巴利文： 384. 不沉沒,即不下沉,因被精進提舉故不懈怠,意趣。故說"不動于懈怠",意為不因懈怠因而動。上升爲上舉,掉舉散亂。不上舉為不上舉,不散亂專注,意趣。故說"不動于掉舉"。依執著而傾為傾向,不傾向為不傾向,無貪。依遠離而傾為背離,依瞋而背面。不背離為不背離,無瞋。不依見以"我、我所"依止而依止為不依止。不依欲貪而繫縛為不繫縛。貪只是單純執著,而欲貪是重煩惱。如是即使遠處所緣也是繫縛。解脫即殊勝解脫。因禪為欲貪對治故說"在欲貪"。離系即離雜染,或不繫於四軛。超越煩惱邊界,如是行道使無少許煩惱邊界。達一性即得一境性完全專注。因此不為種種性煩惱種種自性煩惱所動。 此義即懈怠等因。此心不動義已成就因顯示得不動而顯示。再說為依顯示神通地足道之機而為顯示"此等為根"之根性而再說。前者即先以"由信等攝持"等顯示六種方式。此即今以十六種方式顯示。在經方式及無礙解方式皆已顯示,非不顯示則無迷惑故說"為兩處無迷惑"。 385. 以智決意,于"如何而此如是"此中先舉自己所說句為顯示決意方式"入神通基礎禪而出"。此中一些人說次第入四禪而從第四禪出,彼不合理。因心調伏為入如所欲禪,而只第四禪為神通基礎,非其它。作準備即從基礎禪出以欲界心以"成為百"等思惟即此作準備,如是轉向即轉向。也即再,也字為積集義,以彼顯示也三也更多此義。因為如禪修習,如是神通修習也是。"一次二次"此也應見為僅示例。相所緣即似相所緣。準備心中應見每個準備心以百為所緣因轉"成為百"。以千為所緣中也是此理。依色即依自所構想色。非依施設即非依眾生施設。彼決意心如安止心,如字因神通心如初生禪心而說,非因彼非安止。具色界第四禪,即具第四禪,與彼相應。

1. Yadi evaṃ 『『āvajjitvā ñāṇena adhiṭṭhātī』』ti paṭisambhidāvacanaṃ kathanti āha 『『yampī』』tiādi. Tatrāpīti paṭisambhidāyampi. Āvajjatīti 『『bahukaṃ āvajjatī』』ti idaṃ pāṭhapadaṃ parikammavaseneva vuttaṃ, na āvajjanavasena. Āvajjitvā ñāṇena adhiṭṭhātīti abhiññāñāṇavasena vuttaṃ, na parikammacittasampayuttassa, aññassa vā kāmāvacarassa ñāṇassa vasena. Na hi tassa tādiso ānubhāvo atthīti. Tasmāti yasmā appanāppattassa abhiññāñāṇasseva vasena adhiṭṭhānaṃ, tasmā. Ayamadhiṭṭhānakkamoti dassento 『『bahukaṃ āvajjatī』』tiādimāha. Tattha sanniṭṭhāpanavasenāti nipphādanavasena.

Kāyasakkhidassanatthanti na kevalaṃ vacanamattameva, atha kho ayametassatthassa attano kāyena sacchikatattā kāyasakkhīti sakkhidassanatthaṃ.

Kokanadanti padumavisesanaṃ yathā 『『kokāsaka』』nti. Taṃ kira bahupattaṃ, vaṇṇasampannaṃ, ativiya sugandhañca hoti. Pātoti pageva. Ayañhettha attho – yathā kokanadasaṅkhātaṃ padumaṃ pāto sūriyassuggamanavelāyaṃ phullaṃ vikasitaṃ avītagandhaṃ siyā virocamānaṃ, evaṃ sarīragandhena, guṇagandhena ca sugandhaṃ saradakāle antalikkhe ādiccamiva attano tejasā tapantaṃ aṅgehi niccharaṇakajutitāya aṅgīrasaṃ sammāsambuddhaṃ passāti.

Abhabboti paṭipattisāramidaṃ sāsanaṃ, paṭipatti ca pariyattimūlikā, tvañca pariyattiṃ uggahetuṃ asamattho, tasmā abhabboti adhippāyo. Abhabbo nāma na hoti vāsadhurasseva padhānabhāvato.

Bhikkhūti pabbajitavohārena vuttaṃ, bhāvinaṃ vā bhikkhubhāvaṃ upādāya yathā 『『agamā rājagahaṃ buddho』』ti (su. ni. 410). Pilotikakhaṇḍanti suvisuddhaṃ coḷakhaṇḍaṃ . Rajo haratīti rajoharaṇaṃ. Abhinimminitvā adāsi tattha pubbe katādhikārattā. Tathā hi yoniso ummujjanto 『『attabhāvassa panāyaṃ doso』』ti asubhasaññaṃ, aniccasaññañca paṭilabhitvā nāmarūpapariggahādinā pañcasu khandhesu ñāṇaṃ otāretvā kalāpasammasanādikkamena vipassanaṃ vaḍḍhetvā udayabbayañāṇādipaṭipāṭiyā vipassanaṃ anulomagotrabhusamīpaṃ pāpesi. Obhāsavissajjanapubbikā bhāsitagāthā obhāsagāthā.

Rāgo rajo ariyassa vinaye, na ca pana reṇu vuccati 『『rajo』』ti. Kasmā? Cittassa malīnabhāvakaraṇato. Rāgassetaṃ adhivacanaṃ 『『rajo』』ti. Etaṃ rajanti etaṃ rāgasaṅkhātaṃ rajaṃ. Vippajahitvāti aggamaggena visesato pajahanahetu. Paṇḍitā viharanti teti te pajahanakā paṇḍitā hutvā viharanti. Vītarajassa sabbaso pahīnarāgādirajassa buddhassa bhagavato sāsane. Tathā hi vadanti –

『『Cittamhi saṃkiliṭṭhamhi, saṃkilissanti māṇavā;

Citte suddhe visujjhanti, iti vuttaṃ mahesinā』』ti. (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106; saṃ. ni. aṭṭha. 2.

我來直譯這段巴利文： 386. 若如是"轉向后以智決意"無礙解語如何,故說"也即"等。其中也即在無礙解中也。轉向即"多轉向"此句文依準備而說,非依轉向。轉向后以智決意依神通智而說,非依準備心相應或其它欲界智。因為彼不具如是威力。故即因為只依已得安止神通智而決意,故。顯示此決意次第說"多轉向"等。其中依決定即依生起。 為親見證明,不僅僅是言說而已,而是為顯示此者以自身證知此義故為身證。 紅蓮即蓮花差別如"紅華"。據說彼多瓣、色具足、極香。晨即早。此中此義 - 如稱為紅蓮的蓮花在晨旭日昇起時綻放開敷未失香而光輝,如是以身香、德香而香,如秋季虛空中日輪以自光熱照耀,以諸肢放光明故光輝的正等覺。 不堪即此教為修習實質,修習以教法為根本,汝不能學習教法,故不堪,此為意趣。不堪非只依住處而為主故。 比丘以出家言說說,或依未來比丘性如"佛到王舍城"。破布片即清凈布片。除塵即除塵器。化作施與因彼處先有修習。如是如理出現"此身為過患"而得不凈想、無常想后導智入五蘊以名色攝等依聚思惟等次第增長觀后以生滅智等次第令觀達隨順種姓近。以放光為前的所說偈為光明偈。 貪為垢在聖者律中,而塵不稱為"垢"。為何?因令心染污。貪的此同義語為"垢"。此垢即此稱為貪的垢。遍斷即因以聖道殊勝斷。彼等賢者住即彼等斷者成為賢者而住。在離垢者即在一切已斷貪等垢的佛世尊教中。如是說 - "心若染污時,人人成染污; 心若清凈時,人人成清凈, 如是大仙說。";

3.100; itivu. aṭṭha. 88);

Chaḷabhiññāgahaṇena gahitāya chaḷabhiññāya vibhāvitepi ariyamagge anuttarabhāvasāmaññena phalanibbānehi saddhiṃ saṅgaṇhanto āha 『『nava lokuttaradhammā』』ti.

Pattassa pidahanākārena hatthaṃ ṭhapento 『『hatthaṃ pidahī』』ti vutto. Hatthanti vā karaṇatthe upayogavacanaṃ, hatthena pidahīti attho.

Sahassakkhattunti sahassadhā. Sahassadhā hi attānaṃ ekacitteneva nimminantopi sahassavāraṃ nimminanto viya hoti. Asatipi kiriyābyāvuttiyaṃ tadatthasiddhitoti imamatthaṃ dassetuṃ 『『sahassakkhattu』』nti vuttaṃ. Ambavaneti ambavane katavihāre. Rammeti ramaṇīye. Yāva kālappavedanā, tāva nisīdīti yojanā.

Aniyametvāti vaṇṇāvayavasarīrāvayavaparikkhārakiriyāvisesādīhi niyamaṃ akatvā. Nānāvaṇṇeti nānākāre yathāvuttavaṇṇādivasena nānāvidhe. Missakakeseti palitehi missitakese. Upaḍḍharattavaṇṇaupaḍḍhapaṇḍuvaṇṇādīsu aññataravaṇṇanti evaṃ upaḍḍharattacīvare. Padavasena atthassa , gamanavasena pāḷiyā bhaṇanaṃ padabhāṇaṃ. Parikathādivasena dhammassa kathanaṃ dhammakathā. Sarena bhaññaṃ suttādīnaṃ uccāraṇaṃ sarabhaññaṃ. Aparepīti vuttākārato aññepi dīgharassakisathūlādike nānappakārake. Icchiticchitappakārāyeva hontīti yathā yathā icchitā, taṃtaṃpakārāyeva honti. Yattakā hi visesā vaṇṇādivasena tesu icchitā, tattakavisesavantova te honti. Te pana tathā bahudhā bhinnākārepi vaṇṇavasena ārammaṇaṃ katvā ekameva adhiṭṭhānacittaṃ pavattati. Ayaṃ hissa ānubhāvo – yathā ekāva cetanā nānāvisesavantaṃ attabhāvaṃ nibbatteti, tattha bhavapatthanā kammassa visesapaccayo hoti. Acinteyyo ca kammavipākoti ce, idhāpi parikammacittaṃ visesapaccayo hoti, acinteyyo ca iddhivisayoti gahetabbaṃ. Esa nayoti yvāyaṃ bahubhāvanimmāne 『『abhiññāpādakaṃ jhānaṃ samāpajjitvā』』tiādinā adhiṭṭhānanayo vutto, esa nayo itaresupi adhiṭṭhānesu.

Iti avisesaṃ atidesena dassetvā visesaṃ sarūpato dassetuṃ 『『ayaṃ pana viseso』』tiādi vuttaṃ. Tattha iminā bhikkhunā icchantenāti sambandho. Maṃ jānissantīti 『『iddhimā』』ti maṃ jānissanti. Antarāvāti paricchinnakālassa abbhantare eva. Pādakajjhānantiādi parikammakaraṇākāradassanatthaṃ vuttaṃ, itaraṃ pana atideseneva vibhāvitanti. Evaṃ akarontoti 『『eko homī』』ti antarā adhiṭṭhānaṃ akaronto. 『『Yathāparicchinnakālavasenā』』ti iminā 『『sataṃ homī』』tiādinā adhiṭṭhānaṃ karontena kālaparicchedavaseneva kātabbanti dasseti. Sayameva eko hoti adhiṭṭhānassa paṭippassaddhattā. Ettha ca parikammādhiṭṭhānacittānaṃ iddhimā vaṇṇavasena sayameva ārammaṇaṃ hoti. Tesu parikammacittāni santatipaccuppannārammaṇāni. Adhiṭṭhānacittaṃ sampativattamānārammaṇaṃ adhiṭṭhānassa ekacittakkhaṇikattāti vadanti.

387.『『Āvibhāva』』nti padassa heṭṭhā vuttena hoti-saddena sambandho na yujjati upayogavacanena vuttattā, tathā vakkhamānena ca gacchati-saddena attano, paresañca āvibhāvassa icchitattā, nāmapadañca kiriyāpadāpekkhanti kiriyāsāmaññavācinā karoti-saddena yojetvā āha 『『āvibhāvaṃ karotī』』ti. Tirobhāvanti etthāpi eseva nayo . Yadi evaṃ kathaṃ paṭisambhidāyanti codanaṃ sandhāyāha 『『idameva hī』』tiādi. Kāmaṃ paṭisambhidāyaṃ 『『āvibhāvanti kenaci anāvaṭaṃ hotī』』tiādinā (paṭi. ma.

我來直譯這段巴利文： 以取六神通所取六神通顯示聖道后,以無上性一般性與果涅槃攝而說"九出世法"。 以蓋缽方

3.11) āgataṃ, tampi idameva āvibhāvakaraṇaṃ, tirobhāvakaraṇañca sandhāya vuttaṃ. Sesapadāni tesaṃyeva vevacanāni. Andhakāranti rattandhakāraṃ, divāpi vā bilaguhādigataṃ andhakāraṃ. Paṭicchannanti kuṭṭakavāṭādinā paṭicchāditaṃ. Anāpāthanti dūratāsukhumataratādinā na āpāthagataṃ. Ayanti iddhimā. Paṭicchannopi dūre ṭhitopi attā vā paro vā yathā dissatīti vibhattiṃ pariṇāmetvā yojetabbaṃ. Ālokajātanti ālokabhūtaṃ, jātālokaṃ vā.

388.Etaṃ pana pāṭihāriyanti āvibhāvapāṭihāriyamāha. Kena katapubbanti tattha kāyasakkhiṃ pucchitvā 『『satthā tāva kāyasakkhī』』ti dassentena 『『bhagavatā』』ti vatvā tamatthaṃ vibhāvetuṃ 『『bhagavā hī』』tiādi vuttaṃ. Sāvatthivāsike passantīti ānetvā sambandho, tathā 『『yāva avīciṃ dassesī』』ti. Ākāsagatesu heṭṭhimaheṭṭhimavimānesu uparūparivimānaṃ byavadhāyakesu byūhiyamānesu taggataṃ ākāsaṃ byūḷhaṃ nāma hotīti vuttaṃ 『『ākāsañca dvidhā viyūhitvā』』ti.

Ayamatthoti āvibhāvapāṭihāriyassa satthārā katabhāvo. Purimabuddhānaṃ paṭipattiāvajjanaṃ buddhappaveṇiyā anupālanatthaṃ. 『『Ekena pādenā』』tiādi tivikkamadassanaṃ. Nayaṃ deti yassa nayassa anusārena vācanāmaggaṃ ṭhapesi.

Cūḷaanāthapiṇḍiko nāma anāthapiṇḍikamahāseṭṭhissa kaniṭṭhabhātā.

Sinerupabbataṃnibbijjhitvāti taṃ parisāya dissamānarūpaṃyeva katvā nibbijjhitvā. Nanti sinerupabbataṃ.

Anekasatasahassasaṅkhassa okāsalokassa, taṃnivāsisattalokassa ca vivaṭabhāvakaraṇapāṭihāriyaṃ lokavivaraṇaṃ nāma. Mahābrahmāti sahampatimahābrahmā.

Passatha tāva apaṇṇakapaṭipadāya phalanti nirayabhayena tajjetvā satthu anupubbikathānayena saggasukhena palobhetvā, na pana saggasampattiyaṃ ninnabhāvāpādanena.

1. Yathā āvibhāvakaraṇe ālokakasiṇaṃ samāpajjitabbaṃ ālokanimmānāya, evaṃ tirobhāvakaraṇe andhakāranimmānāya nīlakasiṇaṃ samāpajjitabbaṃ. Kāmañcetaṃ pāḷiyaṃ sarūpato nāgataṃ, 『『vivaṭaṃ āvaṭa』』nti (paṭi. ma. 3.11) pana vacanato atthato āgatameva. Odātakasiṇantogadhaṃ vā ālokakasiṇanti vuttovāyamattho. Andhakāranti andhakāravantaṃ.

390.Avasese iṭṭiyattherādike.

我來直譯這段巴利文： 來,彼也是依此顯現作和隱沒作而說。余句是彼等同義語。黑暗即夜黑暗,或日間穴洞等處黑暗。隱蔽即被墻壁等遮蔽。不現即因遠或極細等而不現。此即神變者。隱蔽或遠住的自己或他人如何見,應變格而連結。生光即成光,或生起光。 388. 此神變即說顯現神變。誰先作即此中問身證后說"導師為身證"而說"世尊"后為顯示彼義說"世尊"等。舍衛城住者見即帶來連結,如是"乃至顯示無間地獄"。在空中下下宮殿被上上宮殿遮障排列時,彼所在空間成為排列,故說"空分為二"。 此義即顯現神變已為導師所作。念前佛所行為守護佛傳承。"以一足"等為顯示三步。授予方式即隨順彼方式而建立言教之道。 小給孤獨即給孤獨大居士的弟弟。 穿過須彌山即令彼眾見其形而穿過。彼即須彌山。 顯示數百千世界及彼住有情世界開顯狀態神變名為開顯世界。大梵即娑婆主大梵。 且看無誤道之果即以地獄怖威脅后以導師次第說而以天界樂引誘,而非令趣向天界成就。 389. 如顯現作中應入光明遍為化作光明,如是隱沒作中為化作黑暗應入青遍。雖此在經中未明說,但從"開顯遮蔽"說,義已來。或說光明遍攝在白遍中。黑暗即有黑暗。 390. 其餘如伊地耶長老等。

1. Pākaṭo iddhimā etassa atthīti pākaṭaṃ, pākaṭañca taṃ pāṭihāriyañcāti pākaṭapāṭihāriyaṃ. Na ettha iddhimā pākaṭoti apākaṭaṃ, apākaṭañca taṃ pāṭihāriyañcāti apākaṭapāṭihāriyaṃ. Iddhimato eva hi pākaṭāpākaṭabhāvenāyaṃ bhedo, na pāṭihāriyassa. Na hi taṃ apākaṭaṃ atthi.

Uttarimanussadhammāti manussadhammo vuccati dasa kusalakammapathadhammā, tato manussadhammato uttari. Iddhisaṅkhātaṃ pāṭihāriyaṃ iddhipāṭihāriyaṃ. Āḷindeti pamukhe. Okāsehīti pakira. Iddhābhisaṅkhāranti iddhipayogaṃ. Abhisaṅkhāsīti abhisaṅkhari, akāsīti attho. Tālacchiggaḷenāti kuñcikacchiddena. Aggaḷantarikāyāti piṭṭhasaṅghātānaṃ antarena.

Antarahitoti antaradhāyitukāmo. Bako brahmā yathā antaradhāyituṃ na sakkoti, tathā katvā bhagavā sayaṃ tassa, brahmagaṇassa ca anāpāthabhāvagamanena antarahito hutvā 『『samaṇassa gotamassa imasmiṃ ṭhāne atthibhāvo vā natthibhāvo vā na sakkā jānitu』』nti evaṃ brahmagaṇassa vacanokāso mā hotūti 『『bhavevāha』』nti imaṃ gāthaṃ abhāsi.

Tattha bhavevāhaṃ bhayaṃ disvāti ahaṃ bhave saṃsāre jātijarādibhedaṃ bhayaṃ disvā eva. Bhavañca vibhavesinanti imañca kāmabhavādiṃ tividhampi sattabhavaṃ, vibhavesinaṃ vibhavaṃ gavesamānampi pariyesamānampi punappunaṃ bhave eva disvā. Bhavaṃ nābhivadinti taṇhādiṭṭhivasena kiñci bhavaṃ na abhivadiṃ na gahesiṃ. Nandiñca na upādiyinti bhavataṇhaṃ na upagacchiṃ, na aggahesinti attho.

392.Alaggamānoti vinivijjhitvā gamanena kuṭṭādīsu katthaci na laggamāno. Āvajjitvā kataparikammenāti yassa parato gantukāmo, taṃ āvajjitvā 『『ākāso hotu, ākāso hotū』』ti evaṃ kataparikammena iddhimatā. Pākārapabbatāpekkhāya 『『susiro, chiddo』』ti ca pulliṅgavasena vuttaṃ. Ubbedhavasena pavattaṃ vivaraṃ susiraṃ. Tiriyaṃ pavattaṃ chiddaṃ.

Yattha katthaci kasiṇe parikammaṃ katvāti pathavīkasiṇādīsu yattha katthaci kasiṇe jhānaṃ samāpajjitvā parikammaṃ katvā 『『ākāso hotū』』ti adhiṭṭhātabbo. Tattha kāraṇamāha 『『aṭṭhasamāpattivasībhāvoyeva pamāṇa』』nti. Tasmā yaṃ yaṃ icchati, taṃ tadeva hoti. Etena pathaviyā ummujjananimujjane āpokasiṇasamāpajjanaṃ, udakādīsu pathavīnimmāne pathavīkasiṇasamāpajjanaṃ na ekantato icchitabbanti vuttaṃ hoti. Etanti etaṃ tirokuṭṭādigamanapāṭihāriyakaraṇe ākāsakasiṇasamāpajjanaṃ avassaṃ vattabbaṃ anucchavikabhāvato. Evañca katvā 『『ākāsakasiṇavasena paṭicchannānaṃ vivaṭakaraṇa』』ntiādivacanaṃ viya pathavīkasiṇavasena 『『ekopi hutvā bahudhā hotī』』tiādibhāvo 『『ākāse vā udake vā pathaviṃ nimminitvā padasā gamanaṃ icchatī』』tiādinā yaṃ pakiṇṇakanaye vuttaṃ, tampi samatthitaṃ hoti.

『『Doso natthī』』ti dvikkhattuṃ baddhaṃ subaddhaṃ viya daḷhīkaraṇaṃ nāma hotīti adhippāyena vatvā tena payojanābhāvaṃ dassetuṃ 『『puna samāpajjitvā』』tiādi vuttaṃ. Adhiṭṭhitattā ākāso hotiyevāti sacepi kiñci antarā upaṭṭhitaṃ pabbatādi siyā, tampi 『『ākāso hotū』』ti adhiṭṭhitattā ākāso hotiyeva. Idampi aṭṭhānaparikappanamattaṃ, tādisassa upaṭṭhānameva natthīti dassetuṃ 『『antarā』』tiādi vuttaṃ.

我來直譯這段巴利文： 391. 神變者於此顯著為顯著,顯著而為神變為顯著神變。於此神變者不顯著為不顯著,不顯著而為神變為不顯著神變。因此差別依神變者的顯著不顯著,非依神變。因為彼不是不顯著。 超人法即說人法為十善業道法,超過彼人法。名為神通神變為神通神變。阿梨因陀即前廊。遍佈即散佈。神變加行即神通運作。加行即造作,即作為義。多羅樹鑰孔即鑰孔。門隙即門板之間。 隱沒即欲隱沒。如梵天巴卡不能隱沒,如是世尊使自己對彼及梵眾不現而成隱沒,"沙門瞿曇在此處有無不能知"如是梵眾無說話機會而說此偈"實我"。 其中實我見怖即我見生死輪迴生老等怖。有及求無有即此欲有等三有及求無有求斷滅再再見於有。不說有即依貪見不說任何有不取。不取喜即不近不取有愛,此為義。 392. 不著即以穿過行進於牆等任何處不著。轉向作準備即欲去彼處轉向"成為虛空,成為虛空"如是已作準備的神變者。依墻山說"有孔,穿透"以陽性。依高度行虛空為有孔。橫行為穿透。 于任何遍作準備即于地遍等任何遍入禪作準備當決意"成為虛空"。其中說因"八定自在即量"。故欲何即成何。以此說入水遍於地出沒入,於水等化地入地遍非一定須欲。此即此于穿墻等行神變作須必說入虛空遍因合適。如是作已如"依虛空遍令隱蔽開現"等語如是依地遍一成多等於雜說中說"欲于虛空或水化地以足行"等也成立。 說"無過"二次如結得好即加強之意,為顯示無此用說"再入"等。因決意故即成虛空即如有任何山等在中間現起,彼也因決意"成為虛空"故即成虛空。此也僅假設不合理,為顯示如是現起根本無故說"中間"等。

393.Paricchinditvāti yathicchitaṭṭhānaṃ ñāṇena paricchinditvā. Tatrāti tasmiṃ pathaviyā udakabhāvādhiṭṭhāne ayaṃ yathāvuttapaṭipattivibhāvinī pāḷi. Parato 『『tatrāyaṃ pāḷī』』ti āgataṭṭhānesupi iminā nayena attho veditabbo.

Soti iddhimā. Adhiṭṭhānakāle kālaparicchedaṃ katvā adhiṭṭhātīti vuttaṃ 『『paricchinnakālaṃ pana atikkamitvā』』ti. Pakatiyā udakaṃ animmānaudakaṃ.

394.Viparītanti yaṃ udakaṃ akkamitvā akkamanto na saṃsīdati, taṃ panettha iddhiyā pathavīnimmānavasena veditabbaṃ. Pathavīkasiṇanti pathavīkasiṇajjhānaṃ.

395.Pallaṅkanti samantato ūrubaddhāsanaṃ. Chinnapakkho, asañjātapakkho vā sakuṇo ḍetuṃ na sakkotīti pāḷiyaṃ 『『pakkhī sakuṇo』』ti (paṭi. ma. 3.11) pakkhī-saddena visesetvā sakuṇo vuttoti 『『pakkhehi yuttasakuṇo』』ti āha. Parikammaṃ katvāti 『『pathavī hotū』』ti parikammaṃ katvā.

Ākāse antalikkheti antalikkhasaññite ākāse. Yattha yattha hi āvaraṇaṃ natthi, taṃ taṃ 『『ākāsa』』nti vuccati. Ayañca iddhimā na pathaviyā āsanne ākāse gacchati. Yattha pana pakkhīnaṃ agocaro, tattha gacchati, tādisañca loke 『『antalikkha』』nti vuccati. Tena vuttaṃ 『『antalikkhasaññite ākāse』』ti.

Theroti pubbe vutta tipiṭakacūḷābhayatthero. Samāpattisamāpajjananti puna samāpattisamāpajjanaṃ. Nanu samāhitamevassa cittanti iddhimato pāṭihāriyavasena pavattamānassa cittaṃ accantaṃ samāhitameva hoti, na aññadā viya asamāhitanti adhippāyo. Taṃ pana therassa matimattaṃ. Pubbe hi pathavīkasiṇaṃ samāpajjitvā pathaviṃ adhiṭṭhāya gacchati, idāni pana ākāso icchitabbo, tasmā ākāsakasiṇaṃ samāpajjitabbameva. Tenāha 『『kiñcāpī』』tiādi. Tirokuṭṭapāṭihāriyevuttanayeneva paṭipajjitabbanti yathā tattha kuṭṭādi 『『ākāso hotū』』ti adhiṭṭhānena ākāso hoti, evaṃ idhāpi pabbatarukkhādiṃ adhiṭṭhānena ākāsaṃ katvā gantabbanti attho. Atha vā tirokuṭṭapāṭihāriye vuttanayenevāti 『『sace panassa bhikkhuno adhiṭṭhahitvā gacchantassā』』tiādinā (visuddhi. 2.392) tattha vuttanayena. Etena 『『purimādhiṭṭhānabaleneva cassa antarā añño pabbato vā rukkho vā utumayo uṭṭhahissatīti aṭṭhānameveta』』nti nāgādīhi kayiramāno vibandho gamanantarāyaṃ na karotīti dasseti.

Okāseti janavivitte yuttaṭṭhāne. Pākaṭo hoti ākāsacārī ayaṃ samaṇoti.

我來直譯這段巴利文： 393. 區劃即以智區劃如所欲處。此中即于彼地成水決意中此如所說行顯示經文。后"此中此經文"等處也應依此理解義。 彼即神變者。決意時作時限決意故說"超過限定時"。自性水非化作水。 394. 相反即於水踏步行者不沉,此中應知依神通化地。地遍即地遍禪。 395. 結跏趺即四周束縛大腿坐。斷翼或未生翼鳥不能飛故經中以"有翼鳥"翼字差別而說鳥故說"具翼鳥"。作準備即作"成為地"準備。 空中虛空即稱為虛空的空中。凡無障礙處皆稱"空"。此神變者不行於近地空中。而行於鳥所不行處,如是在世間稱為"虛空"。故說"稱為虛空的空中"。 長老即前說三藏小無畏長老。入定即再入定。難道其心非專注即神變者依神變而行時心極專注,非如其它時不專注,此為意趣。但彼是長老意見而已。因為先入地遍決意地而行,但今欲虛空,故必須入虛空遍。故說"雖然"等。應依穿墻神變所說方式行即如彼處墻等以"成為虛空"決意成虛空,如是此處也應決意山樹等成虛空而行,此為義。或依穿墻神變所說方式即依彼處所說"若比丘決意行時"等方式。以此顯示龍等所作障礙不能障礙行進因"先決意力彼中其它山或樹或時節所生生起即無是處"。 處即離人合宜處。顯著為空中行者此沙門。

396.Dvācattālīsayojanasahassaggahaṇaṃ paṭhamakappavasena kataṃ, tato paraṃ pana anukkamena pathaviyā ussitabhāvena tato katipayayojanūnatā siyā, appakaṃ adhikaṃ vā ūnaṃ vā gaṇanūpagaṃ na hotīti tathā vuttaṃ. Tīsu dīpesu ekakkhaṇe ālokakaraṇenāti yadā yasmiṃ dīpe majjhe tiṭṭhanti, tadā tato purimasmiṃ atthaṃ gacchantā pacchime udentā hutvā ālokakaraṇena. Aññajotīnaṃ vā abhibhavanena, duddasatāya ca mahiddhike. Sattānaṃ sītapariḷāhavūpasamanena, osadhitiṇavanappatīnaṃ paribrūhanena ca mahānubhāve. Chupatīti phusati. Parimajjatīti hatthaṃ ito cito ca sañcārento ghaṃseti. Abhiññāpādakajjhānavasenevāti yassa kassaci abhiññāpādakajjhānavasena. Eva-kārena pādakajjhānavisesaṃ nivatteti, na adhiṭṭhānaṃ. Tenevāha 『『natthettha kasiṇasamāpattiniyamo』』ti. Tirokuṭṭapāṭihāriyādīsu viya imasmiṃ nāma kasiṇe jhānaṃ samāpajjitvā adhiṭṭhātabbanti na ettha koci niyamo atthīti attho. Tathā hi pāḷiyaṃ kiñci samāpattiṃ aparāmasitvā 『『idha so iddhimā』』tiādi (paṭi. ma.

我來直譯這段巴利文： 396. 說四萬二千由旬依第一劫說,其後隨次第因地升高故從彼減少若干由旬,少增或減不入計數故如是說。以一剎那於三洲作光明即當立於何洲中時,則從彼前者沒於後者升起而作光明。或以勝過他光,因難見故大神通。以止息有情寒熱,以增長藥草樹木故大威力。觸即觸。撫摸即移動手此處彼處而摩擦。僅依神通基礎禪即依任何神通基礎禪。僅字遮止基礎禪差別,非遮止決意。故說"此中無遍入定限制"。如穿墻神變等入此名遍禪當決意,此中無任何限制,此為義。如是經中不說及任何定而說"此中彼神變者"等。 provided by EasyChat

3.10-11) vuttaṃ. Hatthapāse hoti 『『candimasūriye』』ti evaṃ vuttaṃ candimasūriyamaṇḍalaṃ. Rūpagataṃ hatthapāseti hatthapāse ṭhitaṃ rūpagataṃ, hatthapāse vā rūpagataṃ. Hatthaṃ vā vaḍḍhetvā parāmasatīti yojanā.

Upādinnakaṃ nissāya anupādinnakassa vaḍḍhanaṃ vuttaṃ. Yuttiyā panettha upādinnakassapi vaḍḍhanacchāyā dissati. Attano aṇumahantabhāvāpādane upādinnakassa hāpanaṃ viya vaḍḍhanampi labbhateva. Yathā āyasmato mahāmoggallānassa nandopanandadamaneti evaṃ pavattaṃ sahavatthunā theravādaṃ āharitvā tamatthaṃ dassetuṃ 『『tipiṭakacūḷanāgatthero āhā』』tiādi āraddhaṃ. Kiṃ pana na hoti, hotiyevāti adhippāyo. Dve hi paṭisedhā pakatiṃ gamentīti. 『『Tadā mahantaṃ hoti mahāmoggallānattherassa viyā』』ti idaṃ yathādhikatatthadassanavasena vuttaṃ, khuddakabhāvāpādanampettha labbhateva.

Nandopanandanāgadamanakathāvaṇṇanā

Olokesi buddhāciṇṇavasena 『『atthi nu kho assa upanissayo』』ti. Lokiyaṃ ratanattaye pasādalakkhaṇaṃ sāsanāvatāraṃ sandhāyāha 『『appasanno』』ti. Micchādiṭṭhito vivecetvā pasādetabboti adhippāyo. Tenāha 『『ko nu kho…pe… viveceyyā』』ti.

Taṃ divasanti yadā bhagavā bhikkhusaṅghaparivuto tāvatiṃsabhavanābhimukho gacchati, taṃ divasabhāgaṃ. Āpānabhūmiṃ sajjayiṃsūti yattha so nisinno bhojanakiccaṃ karoti, taṃ parivesanaṭṭhānaṃ sittaṃ sammaṭṭhaṃ bhojanūpakaraṇūpanayanādinā sajjayiṃsu paṭiyādesuṃ. Tividhanāṭakehīti vadhūkumārikaññāvatthāhi tividhāhi nāṭakitthīhi. Olokayamānoti pekkhanto, vicārento vā.

Uparūparīti matthakamatthake. Bhavanenāti bhavanapadesena. Bhogehīti sarīrabhogehi. Avakujjenāti nikujjitena. Gahetvāti yathā tāvatiṃsabhavanassa padesopi nāvasissati, evaṃ pariyādāya.

Sineruparibhaṇḍanti sinerumekhalaṃ. Sinerussa kira samantato bahalato, puthulato ca pañcayojanasahassaparimāṇāni cattāri paribhaṇḍāni tāvatiṃsabhavanassa ārakkhāya nāgehi, garuḷehi, kumbhaṇḍehi, yakkhehi ca adhiṭṭhitāni, tāni paribhaṇḍabhāvasāmaññena ekajjhaṃ katvā 『『paribhaṇḍa』』nti vuttaṃ. Tehi kira sinerussa upaḍḍhaṃ pariyādinnaṃ.

Attabhāvaṃ vijahitvāti manussarūpaṃ antaradhāpetvā. Bādhatīti khedamattaṃ uppādeti.

Attabhāvaṃ vijahitvāti sukhumattabhāvanimmānena nāgarūpaṃ vijahitvā. Mukhaṃ vivari 『『mukhagataṃ samaṇaṃ saṃkhādissāmī』』ti. Pācīnena ca pacchimena cāti nāgassa tathānipannattā vuttaṃ. Suṭṭhu satiyā paccupaṭṭhāpanatthamāha 『『manasi karohī』』ti.

Āditopaṭṭhāya sabbapāṭihāriyānīti tadā therena katapāṭihāriyāni sandhāya vuttaṃ. Imaṃ pana ṭhānanti imaṃ nāsāvātavissajjanakāraṇaṃ.

Anubandhīti 『『na sakkā evaṃmahiddhikassa imassa samaṇassa paṭipaharitu』』nti bhayena palāyantaṃ anubandhi.

我來直譯這段巴利文： 屆手處"日月"即如是說的日月輪。色物屆手處即立於屆手處的色物,或屆手處的色物。或增長手而觸控為連結。 說依所執持增長非所執持。但依理此中也見所執持增長影。于自身成微小大時如減少所執持也得增長。如大目犍連尊者調伏難陀優波難陀時如是帶來長老論與事例為顯示彼義而開始"三藏小龍長老說"等。難道不成,必成為意趣。因為兩否定成肯定。"彼時成大如大目犍連長老"此依所說義顯示而說,此中也得成小。 調伏難陀優波難陀龍事註釋 觀察依佛常法"彼有近緣否"。依世間於三寶信相入教說"無信"。意趣為應令離邪見而生信。故說"誰能...令離"。 彼日即當世尊隨比丘僧嚮往三十三天,彼日分。準備飲食處即彼坐而作食事處,以灑掃佈置食具等準備供養處。三類舞女即以少女、童女、處女形態三類舞女。觀看即看,或巡視。 上上即頂頂。住處即以住處部分。身圈即以身圈。倒豎即倒立。取即如不餘三十三天處分,如是遍取。 須彌邊際即須彌帶。據說須彌四周厚度、廣度五千由旬量的四邊際龍、金翅鳥、鳩盤荼、夜叉住持為護三十三天,彼等以邊際一般性合而說"邊際"。據說以彼等遍取須彌一半。 捨身即隱沒人形。惱即生些許困擾。 捨身即以微細身化作舍龍形。張口欲"嚼口中沙門"。東方與西方即因龍如是臥而說。為善立念故說"作意"。 從始一切神變即說當時長老所作神變。此處即此放鼻息因緣。 追即因懼"不能如是對抗此大神通沙門"而追逃者。

Ekapaṭipāṭiyāti ekāya paṭipāṭiyā, nirantaranti attho. Ayamevāti yā upādinnakaṃ nissāya anupādinnakassa vaḍḍhi, ayameva. Ettha edise hatthavaḍḍhanādipāṭihāriye yutti yuttarūpā cittato, ututo vā upādinnakarūpānaṃ anuppajjanato. Atha vā upādinnanti sakalameva indriyabaddhaṃ adhippetaṃ. Evampi tassa tathā vaḍḍhi na yujjati evāti vuttanayeneva vaḍḍhi veditabbā. Ekasantāne upādinnaṃ, anupādinnañca sambhinnaṃ viya pavattamānampi atthato asambhinnameva. Tattha yathā āḷhakamatte khīre anekāḷhake udake āsitte yadipi khīraṃ sabbena sambhinnaṃ sabbatthakameva lambamānaṃ hutvā tiṭṭhati, tathāpi na tattha khīraṃ vaḍḍhati, udakameva vaḍḍhati, evamevaṃ yadipi upādinnaṃ anupādinnañca sambhinnaṃ viya pavattati, tathāpi upādinnaṃ na vaḍḍhati, iddhānubhāvena cittajaṃ, tadanusārena utujañca vaḍḍhatīti daṭṭhabbaṃ.

Soti so iddhimā. Evaṃ katvāti vuttākārena hatthaṃ vā vaḍḍhetvā te vā āgantvā hatthapāse ṭhite katvā. Pādaṭṭhapanādipi vuttanayeneva veditabbaṃ. Aparopi iddhimā. Tathevāti pāṭihāriyakaraṇato pubbe viya. Tathūpamametanti yathā udakapuṇṇāsu nānāpātīsu bahūhi nānācandamaṇḍalesu dissamānesu na tena candamaṇḍalassa gamanādiuparodho, bahūnañca paccekaṃ dassanaṃ ijjhati, tathūpamametaṃ pāṭihāriyaṃ candimasūriyānaṃ gamanādiuparodhābhāvato, bahūnañca iddhimantānaṃ tattha iddhipayogassa yathicchitaṃ samijjhanatoti adhippāyo.

我來直譯這段巴利文： 一次第即一次第,無間為義。此即依所執持增長非所執持,此即是。此中如是手增長等神變,理不合理因從心或時節不生所執持色。或所執持意指一切根結合。如是彼如是增長不合理故應知如所說方式增長。一相續所執持與非所執持雖似混合而行,事實上非混合。其中如一阿羅迦量乳注入多阿羅迦量水中,雖乳與一切混合遍一切流動而住,然彼處乳不增長,只水增長,如是雖所執持與非所執持似混合而行,然所執持不增長,應知以神通威力心生及隨之時節生增長。 彼即彼神變者。如是作即以所說方式或增長手或彼等來立於屆手處而作。足立等也應依所說方式了知。其他神變者。如是即如神變作前。如是喻即如滿水諸器中見多種月輪時不障礙月輪行等,且多人各別見成就,如是喻此神變因不障礙日月行等,且多神變者于彼神通運作如欲成就為意趣。

397.Paricchedaṃ katvāti abhividhivasena pana paricchedaṃ katvā, na mariyādavasena. Tathā hesa brahmaloke attano kāyena vasaṃ vatteti. Pāḷīti paṭisambhidāmaggapāḷi.

Yāvabrahmalokāpi kāyena vasaṃ vattetīti ettha yasmā na brahmalokasseva gamanaṃ adhippetaṃ, nāpi brahmalokassa gamanameva, atha kho aññathā aññampi. Yāva brahmalokāti pana dūrāvadhinidassanametaṃ, tasmā 『『sace brahmalokaṃ gantukāmā hotī』』ti vatvāpi itarampi dassetuṃ 『『santikepi dūre adhiṭṭhātī』』tiādi vuttaṃ. Tattha pi-saddo samuccayattho, tena vuttāvasesassa adhiṭṭhāniddhiyā nipphādetabbassa sabbassāpi saṅgaho, na vuttassevāti daṭṭhabbaṃ.

Yamakapāṭihāriyāvasānetiādinā tivikkamassa adhiṭṭhāniddhinipphannatā vuttā, aññattha pana lakkhaṇānisaṃsatā. Tadubhayaṃ yathā aññamaññaṃ na virujjhati, tathā vicāretvā gahetabbaṃ.

Nīlamātikanti nīlavaṇṇodakamātikaṃ.

Mahābodhinti aparājitapallaṅkaṃ mahābodhiṃ. Citte uppanne santike akāsīti tathā cittuppattisamanantarameva pathaviṃ, samuddañca saṃkhipitvā mahābodhisantike akāsi.

Nakkhattadivaseti mahadivase. Candapūveti candasadise candamaṇḍalākāre pūve. Ekapattapūramattamakāsīti yathā te pamāṇato sarūpeneva antopattapariyāpannā honti, tathā akāsi.

Kākavaliyavatthusmiñca 『『bhagavā thokaṃ bahuṃ akāsī』』ti ānetvā sambandhitabbaṃ. Taṃ pana vatthuṃ saṅkhepatova dassetuṃ 『『mahākassapatthero kirā』』tiādi vuttaṃ. Samāpattiyāti nirodhasamāpattiyā.

Gaṅgātīreti tambapaṇṇidīpe gaṅgānadiyā tīre. Saññaṃ adāsīti yathā te yathādhiṭṭhitaṃ sappiṃ passanti, tathā saññaṃ adāsi.

Tassāti yassa brahmuno rūpaṃ daṭṭhukāmo, tassa brahmuno rūpaṃ passati. Saddaṃ suṇātīti dibbāya sotadhātuyā brahmuno saddaṃ suṇāti. Cittaṃ pajānātīti cetopariyañāṇena brahmuno cittaṃ pajānāti. Karajakāyassa vasenāti cātumahābhūtikarūpakāyassa vasena. 『『Cittaṃ pariṇāmetī』』ti ettha kiṃ taṃ cittaṃ, kathaṃ vā pariṇāmananti āha 『『pādakajjhānacittaṃ gahetvā kāye āropetī』』ti. Kathaṃ pana kāye āropetīti āha 『『kāyānugatikaṃ karotī』』ti. Evampi saddadandharovāyanti vacanapathaṃ pacchindanto āha 『『dandhagamana』』nti. Karotīti sambandho. Kāyagamanaṃ hi dandhaṃ, dandhamahābhūtapaccayattāti adhippāyo. Ayañhettha attho – dissamānena kāyena gantukāmatāya vasena cittaṃ pariṇāmento yogī pādakajjhānaṃ samāpajjitvā vuṭṭhāya 『『idaṃ cittaṃ kāyo viya dandhagamanaṃ hotū』』ti parikammaṃ karoti. Tathā parikammakaraṇaṃ hi sandhāya 『『pādakajjhānacittaṃ gahetvā』』ti vuttaṃ. Parikammaṃ pana katvā puna samāpajjitvā ñāṇena adhiṭṭhahanto taṃ cittaṃ kāye āropeti, kāyānugatikaṃ dandhagamanaṃ karoti.

我來直譯這段巴利文： 397. 作區劃即依特定方式作區劃,非依界限。如是彼以自身于梵界轉變。經即無礙解道經。 乃至梵界以身轉變此中因不僅意指往梵界,也非僅梵界行,而是以他方式他也。乃至梵界即為顯示遠界限,故說"若欲往梵界"后為顯示其它而說"在近也決意遠"等。其中也字為總攝義,以此應知攝一切所說余決意神通所成就,非僅所說。 在雙神變終時等說三步成就決意神通,但他處說相與功德。彼二如何互不相違,如是思擇而取。 青水道即青色水渠。 大菩提即不敗結跏趺大菩提。心生時使在近即如是心生即刻縮小地與海而使在大菩提近。 節日即大日。月餅即如月般月輪形餅。使成一缽量即使如是以量原形攝入缽內。 烏食事及"世尊使少成多"應帶來連結。彼事為略顯而說"大迦葉長老"等。定即滅盡定。 恒河岸即銅色洲(斯里蘭卡)恒河岸。給想即如彼等見如所決意酥,如是給想。 彼即欲見何梵天色,見彼梵天色。聞聲即以天耳界聞梵天聲。知心即以他心智知梵天心。依所生身即依四大所造色身。"轉變心"此中何心,如何轉變說"取基礎禪心置於身"。如何置於身說"使隨身"。如是也語遲慢說"遲行"。作為連結。因身行遲慢,為意趣因依遲慢大種緣。此中此義-瑜伽者以見身欲去轉變心,入基礎禪出定作"此心如身遲行"準備。依如是作準備說"取基礎禪心"。作準備后再入定以智決意置彼心於身,作隨身遲行。

Sukhasaññanti sukhasahagataṃ saññaṃ, saññāsīsena niddeso. Lahubhāvena saññātanti lahusaññaṃ. Kathaṃ pana iddhicittena saha sukhasaññāya sambhavoti āha 『『sukhasaññā nāma upekkhāsampayuttā saññā』』ti. Sukhanti saññātanti vā sukhasaññaṃ. Tenevāha 『『upekkhā hi santaṃ sukhanti vuttā』』ti ekantagarukehi nīvaraṇehi, oḷārikehi anupasantasabhāvehi ca vitakkādīhi vippayogo cittacetasikānaṃ lahubhāvassa kāraṇanti dassento āha 『『sāyeva…pe… veditabbā』』ti. Taṃ okkantassāti taṃ sukhalahusaññaṃ anuppattassa. Assāti yogino. Gantukāmatā eva ettha pamāṇanti ettha etasmiṃ dissamānena kāyena gamane yaṃ ṭhānaṃ gantukāmo, taṃ uddissa gantukāmatāvasena pavattaparikammādhiṭṭhānāni eva pamāṇaṃ, tāvatā gamanaṃ ijjhati. Tasmā magganimmānavāyuadhiṭṭhānehi vināpi icchitadesappatti hotīti. Idāni tamevatthaṃ pākaṭataraṃ kātuṃ 『『sati hī』』tiādi vuttaṃ.

Kāyaṃ gahetvāti karajakāyaṃ ārammaṇakaraṇavasena parikammacittena gahetvā. Citte āropetīti 『『ayaṃ kāyo idaṃ cittaṃ viya hotū』』ti pādakajjhānacitte āropeti taggatikaṃ karoti. Tenāha 『『cittānugatikaṃ karoti sīghagamana』』nti. Cittagamananti cittappavattimāha. Idaṃ pana cittavasena kāyapariṇāmanapāṭihāriyaṃ. Cittagamanamevāti cittena samānagamanameva. Kathaṃ pana kāyo dandhappavattiko lahuparivattinā cittena samānagatiko hotīti? Na sabbathā samānagatiko. Yatheva hi kāyavasena cittapariṇāmane cittaṃ sabbathā kāyena samānagatikaṃ na hoti. Na hi tadā cittaṃ sabhāvasiddhena attano khaṇena avattitvā garuvuttikassa rūpadhammassa khaṇena vattati. 『『Idaṃ cittaṃ ayaṃ kāyo viya hotū』』ti pana adhiṭṭhānena dandhagatikassa kāyassa anuvattanato yāva icchitaṭṭhānappatti, tāva kāyagatianulomeneva hutvā santānavasena pavattamānaṃ cittaṃ kāyagatiyā pariṇāmitaṃ nāma hoti, evaṃ 『『ayaṃ kāyo idaṃ cittaṃ viya hotū』』ti adhiṭṭhānena pageva sukhalahusaññāya sampāditattā abhāvitiddhipādānaṃ viya dandhaṃ avattitvā yathā lahukatipayacittavāreheva icchitaṭṭhānappatti hoti, evaṃ pavattamāno kāyo cittagatiyā pariṇāmito nāma hoti, na ekacittakkhaṇeneva icchitaṭṭhānappattiyā.

Evañca katvā 『『seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyyā』』ti idampi upamāvacanaṃ nippariyāyeneva samatthitaṃ hoti. Avassaṃ cetaṃ evaṃ sampaṭicchitabbaṃ, aññathā suttābhidhammapāṭhehi, vinayaaṭṭhakathāya ca virodho siyā, dhammatā ca vilomitā. 『『Nāhaṃ, bhikkhave, aññaṃ ekadhammampī』』ti (a. ni. 1.11 ādayo) hi ettha aññagahaṇena rūpadhammā gahitā alahuparivattitāya. Abhidhamme (paṭṭhā. 1.

我來直譯這段巴利文： 樂想即樂俱想,以想為首說。以輕性想為輕想。如何神通心與樂想共生說"樂想即舍相應想"。想為樂即樂想。故說"舍說為寂樂"以顯示離決定重的蓋,粗重未寂性的尋等為心心所輕性因說"彼即...應知"。入彼即達到彼樂輕想。彼即瑜伽者。此中欲去即量即此以見身行時欲去何處,依彼欲去而行的準備決意即量,以彼成就行。故無須造路風決意而得達欲處。今為更顯彼義說"因有"等。 取身即以準備心以所緣方式取所生身。置於心即"此身如此心"而置於基礎禪心使隨彼行。故說"使隨心急行"。心行即說心轉起。此為依心轉變身神變。即心行即與心同行。如何遲行身與急轉心同行?非一切同行。如依身轉變心時心非一切與身同行。因彼時心不以自性成就自剎那而以重行色法剎那而行。但以"此心如此身"決意隨遲行身乃至達欲處,隨順身行相續而行的心名為轉變成身行,如是以"此身如此心"決意先已以樂輕想成就而不如未修神足者遲行,如以少數輕心剎那達欲處,如是行的身名為轉變成心行,非一心剎那達欲處。 如是作已"譬如力士伸屈臂或屈伸臂"此譬喻語也無譬喻義成立。此必須如是接受,否則與經論文、律注相違,違逆法性。因"諸比丘,我不見一法"此中以他攝取色法因不輕轉。阿毗達磨;

1.10-11) ca purejātapaccayo rūpameva vutto, pacchājātapaccayo ca tasseva. Yattha yattha ca dhammā uppajjanti, tattha tattheva bhijjanti. Natthi desantarasaṅkamanaṃ, na ca sabhāvo aññathā hotīti. Na hi iddhibalena dhammānaṃ kenaci lakkhaṇaṃ aññathattaṃ kātuṃ sakkā, bhāvaññathattameva pana kātuṃ sakkā. 『『Tīsupi khaṇesū』』ti idampi gamanārambhaṃ sandhāya vuttaṃ, na gamananiṭṭhānanti vadanti. Theroti aṭṭhakathācariyānaṃ antare eko thero. Idhāti idaṃ pāṭihāriyaṃ vibhajitvā vuttapāṭhe. Sayaṃ gamanameva āgataṃ 『『brahmalokaṃ gacchatī』』ti vuttattā.

Cakkhusotādīnanti cakkhusotādīnaṃ aṅgānaṃ. Tathā hi vuttaṃ 『『sabbaṅgapaccaṅga』』nti, sabbaaṅgapaccaṅgavantanti attho. Pasādo nāma natthīti imināva bhāvajīvitindriyānampi abhāvo vuttoti daṭṭhabbaṃ. Rucivasenāti icchāvasena. Aññampīti bhagavatā kariyamānato aññampi kiriyaṃ karoti. Ayañcettha buddhānubhāvo. Yadi sāvakanimmitesu nānappakāratā natthi, 『『sace pana nānāvaṇṇe kātukāmo hotī』』tiādi yaṃ heṭṭhā vuttaṃ, taṃ kathanti? Taṃ tathā tathā parikammaṃ katvā adhiṭṭhahantassa te te vaṇṇavayādivisesā parikammānurūpaṃ ijjhantīti katvā vuttaṃ. Idha pana yathādhiṭṭhite nimmitarūpe sace sāvako 『『ime visesā hontū』』ti icchati, na ijjhati, buddhānaṃ pana ijjhatīti ayamattho dassitoti na koci virodho.

Idāni yāni tāni 『『yāva brahmalokāpi kāyena vasaṃ vattetī』』ti (paṭi. ma. 3.10) pāḷiyā atthadassanavasena vibhattāni 『『dūrepi santike adhiṭṭhātī』』tiādīni cuddasa pāṭihāriyāni , tattha sikhāppattaṃ kāyena vasavattanapāṭihāriyaṃ dassetuṃ 『『ettha cā』』tiādi āraddhaṃ. Tattha yanti kiriyāparāmasanaṃ, tena 『『rūpaṃ passatī』』ti ettha yadetaṃ rūpadassanaṃ, 『『saddaṃ suṇātī』』ti ettha yadetaṃ saddasavanaṃ, 『『cittaṃ pajānātī』』ti ettha yadetaṃ cittajānananti evaṃ dibbacakkhusotacetopariyañāṇakattukaṃ dassanasavanajānanakiriyaṃ parāmasatīti daṭṭhabbaṃ. Ito paresu santiṭṭhatītiādīsupi eseva nayo. Yampissāti yampi assa. Yogino adhiṭṭhānanti sambandho. Yañca khoti ettha kho-saddo avadhāraṇattho, visesattho vā, tena ayamevettha kāyena vasavattanapāṭihāriyesu ukkaṭṭhataranti dīpeti. Kasmā? 『『Ayaṃ nu kho iddhimā, ayaṃ nu kho nimmito』』ti ekaccassa brahmuno āsaṅkuppādanato. Yadaggena cetaṃ adhiṭṭhitaṃ visesato manomayanti vuccati, tadaggena ukkaṭṭhataranti veditabbaṃ. Tenāha 『『ettāvatā kāyena vasaṃ vatteti nāmā』』ti. Yadi evaṃ kasmā idha sesāni gahitānīti āha 『『sesaṃ…pe… vutta』』nti.

398.Idaṃ nānākaraṇanti kāmamimāpi dve iddhiyo adhiṭṭhānavaseneva ijjhanti, tathāpi idaṃ idāni vuccamānaṃ imāsaṃ nānākaraṇaṃ viseso. Pakativaṇṇaṃ vijahitvāti attano pakatirūpaṃ vijahitvā apanetvā, paresaṃ adassetvāti attho. Kumārakavaṇṇanti kumārakasaṇṭhānaṃ. Dassetīti tathā vikubbanto attani dasseti. Nāgavaṇṇaṃ vātiādīsupi eseva nayo. Hatthimpi dassetīti attānampi hatthiṃ katvā dasseti, bahiddhāpi hatthiṃ dasseti. Etadatthameva hi idha 『『hatthivaṇṇaṃ vā dassetī』』ti avatvā 『『hatthimpi dassetī』』ti (paṭi. ma.

我來直譯這段巴利文： 及前生緣說唯色,後生緣亦對彼。諸法於何處生,即于彼處滅。無處間轉移,自性不變異。因以神通力不能使諸法任何相變異,但能使狀態變異。"於三剎那"此也依行始說,非依行終而說。長老即註釋師中一長老。此即此神變分別說文中。來唯自行因說"往梵界"。 眼耳等即眼耳等諸支。如是說"一切支分",義為具一切支分。說"無凈"以此也應知無有生命根。依樂即依欲。其他即作世尊所作外其他作。此中此為佛威力。若聲聞所化無種種性,如何之前說"若欲作種種色"等?說彼依如是如是作準備決意,彼彼色年等差別隨準備成就而說。但此中若聲聞于如所決意所化色慾"有此等差別",不成就,但諸佛則成就,顯示此義故無相違。 今彼等依"乃至梵界以身轉變"經義分別說的"在遠近決意"等十四神變,其中為顯身轉變神變到頂說"此中"等開始。其中即指行,以彼應知"見色"此中此見色,"聞聲"此中此聞聲,"知心"此中此知心,如是指天眼耳他心智作者的見聞知行。此後"住立"等也此理。彼之即彼之。瑜伽者決意為連結。其即此中即字為限定或差別義,以此顯示此于身轉變神變中最勝。何故?因生某梵天"此是神變者,此是所化"疑。以此稱為殊勝意所成為最勝應知。故說"如此名以身轉變"。若如是何故此攝余說"余...所說"。 398. 此差別即雖此二神變依決意成就,然此今所說此等差別殊勝。舍自性色即舍自性形,除去,不示他義。童子色即童子相。顯示即如是變化而於自顯示。龍色等也此理。也顯示象即也作自為象顯示,也顯示外象。因此此中不說"顯示象色"而說"也顯示象"。

3.13) vuttaṃ. Yaṃ pana keci bahiddhā hatthiādidassanavacanaṃ 『『pakativaṇṇaṃ vijahitvā』』ti vacanena vikubbaniddhibhāvena virujjhatīti vadanti, tadayuttaṃ. Kasmā? Pakativaṇṇavijahanaṃ nāma attano pakatirūpassa aññesaṃ adassanaṃ, na sabbena sabbaṃ tassa nirodhanaṃ. Evaṃ sati attānaṃ adassetvā bahiddhā hatthiṃ dassento 『『pakativaṇṇaṃ vijahitvā hatthiṃ dassetī』』ti vuccamāne ko ettha virodho, attanā pana hatthivaṇṇo hutvā bahiddhāpi hatthiṃ dassante vattabbameva natthi. Tenevāha 『『bahiddhāpi hatthiādidassanavasena vutta』』nti. Evañca katvā vikubbaniddhibhāvena ca na koci virodho.

Pāḷiyañca kumārakavaṇṇaṃ vātiādīsu aniyamattho vā-saddo vutto. Tesu ekekasseva karaṇadassanatthaṃ. Hatthimpītiādīsu pana hatthiādīnaṃ bahūnaṃ ekajjhaṃ kātabbābhāvadassanatthaṃ samuccayattho pi-saddo vutto. Tena 『『hatthimpi dassetī』』tiādīsu dutiye vuttanayeneva attho gahetabbo.

Iddhimato attano kumārakākārena paresaṃ dassanaṃ kumārakavaṇṇanimmānaṃ, na ettha kiñci apubbaṃ pathavīādivatthu nipphādīyatīti kasiṇaniyamena payojanābhāvato 『『pathavīkasiṇādīsu aññatarārammaṇato』』ti vuttaṃ. Satipi vā vatthunipphādane yathārahaṃ taṃ pathavīkasiṇādivaseneva ijjhatīti evampettha kasiṇaniyamena payojanaṃ nattheva. Kumārakavaṇṇañhi dassentena nīlavaṇṇaṃ vā dassetabbaṃ siyā, pītādīsu aññataravaṇṇaṃ vā. Tathā sati nīlādikasiṇāni samāpajjitabbānīti āpannova kasiṇaniyamo. Eseva nayo sesesupi. Evamadhiṭṭhite yadeke pathavīkasiṇavasena 『『ekopi hutvā bahudhā hotī』』tiādi (dī. ni. 1.238; ma. ni. 1.147; saṃ. ni. 5.842; paṭi. ma. 3.10) bhāvoti evaṃ pavattena kasiṇaniddesena idha vikubbaniddhiniddese 『『pathavīkasiṇādīsu aññatarārammaṇato』』tiādivacanassa virodhaṃ āsaṅkanti, so anokāsovāti daṭṭhabbaṃ. Nimminitabbabhāvena attanā icchitoti attano kumārakavaṇṇo, na pana attano daharakāle kumārakavaṇṇoti. Nāgādivaṇṇesupi ayaṃ nayo byāpī evāti yadeke 『『nāgādinimmāne na yujjati viyā』』ti vadanti, tadapohataṃ daṭṭhabbaṃ.

Bahiddhāpīti pi-saddena ajjhattaṃ sampiṇḍeti. Ayañhettha attho – hatthimpi dassetītiādi ajjhattaṃ, bahiddhāpi hatthiādidassanavasena vuttaṃ, na 『『kumārakavaṇṇaṃ vā』』tiādi viya ajjhattameva kumārakavaṇṇādīnaṃ dassanavasenāti. Yaṃ ettha vattabbaṃ adhiṭṭhānavidhānaṃ, taṃ heṭṭhā vuttameva.

399.Kāyanti attano karajakāyaṃ. Vuttanayenevāti 『『ayaṃ kāyo susiro hotū』』ti parikammaṃ katvā puna 『『pādakajjhānaṃ samāpajjitvā vuṭṭhāyā』』ti imaṃ heṭṭhā vuttanayānusāramāha. Aññaṃ kāyanti yaṃ manomayaṃ kāyaṃ nimminitukāmo, taṃ. Muñjamhāti muñjatiṇato. Īsikanti tassa kaṇḍaṃ. Kosiyāti asikosato. Karaṇḍāyāti peḷāya, nimmokatoti ca vadanti. Abbāhatīti uddharati. Pavāheyyāti ākaḍḍheyya.

Iddhividhaniddesavaṇṇanā niṭṭhitā.

Iti dvādasamaparicchedavaṇṇanā.

1. Abhiññāniddesavaṇṇanā

Dibbasotadhātukathāvaṇṇanā

我來直譯這段巴利文： 說。但某些人說外象等顯示語與"舍自性色"語作為變化神通相違,彼不當。何故?舍自性色即自性形不示他,非一切滅彼。如是不顯自而顯外象說"舍自性色顯示象"何有相違,但自為象色而也顯外象無須說。故說"依外象等顯示說"。如是作已與變化神通性無相違。 經中"童子色"等中或字說不定義。為顯示彼等各一作。但"也像"等中也字說總攝義為顯示象等多不可同作。以此"也顯示象"等應依第二說方式取義。 神變者以自童子相示他為童子色化作,此中不生任何新地等物故無遍處限定用故說"地遍等任一所緣"。或雖有物生起,隨宜依地遍等成就故如是此中也無遍處限定用。因顯示童子色或應顯示青色,或黃等任

400.Tatthāti dibbasotadhātuyā niddese. Abhiññāpāḷiyā hi niddesamukhena abhiññānaṃ nibbattanavidhi vidhīyati. Abhiññāsīsenettha abhiññāpāḷi vuttā. Tenāha 『『tato parāsu ca tīsu abhiññāsū』』ti. Tato parāsūti ca satthuno desanākkamaṃ, attano ca uddesakkamaṃ sandhāya vuttaṃ, na paṭipattikkamaṃ. Na hi paṭipajjantā imināva kamena paṭipajjanti. Sabbatthāti dibbasotadhātupāḷiyaṃ, sesābhiññāpāḷiyañcāti sabbattha. Tatrāti vākyopaññāse nipātamattaṃ, tatra vā yathāvuttapāṭhe. Dibbasadisattāti dibbe bhavāti dibbā, devānaṃ sotadhātu, tāya dibbāya sadisattā. Idāni taṃ dibbasadisataṃ vibhāvetuṃ 『『devānaṃ hī』』tiādi vuttaṃ. Tattha sucaritakammanibbattāti saddhābahulatāvisuddhadiṭṭhitānisaṃsadassāvitādisampattiyā suṭṭhu caritattā sucaritena devūpapattijanakena puññakammena nibbattā. Pittasemharuhirādīhīti ādi-saddena vātarogādīnaṃ saṅgaho. Apalibuddhāti anupaddutā. Pittādīhi anupaddutattā, kammassa ca uḷāratāya upakkilesavimutti veditabbā. Upakkilesadosarahitaṃ hi kammaṃ tiṇādidosarahitaṃ viya sassaṃ uḷāraphalaṃ anupakkiliṭṭhaṃ hoti. Kāraṇūpacārena cassa phalaṃ tathā voharīyati, yathā 『『sukkaṃ sukkavipāka』』nti (dī. ni. 3.312; ma. ni. 2.81; a. ni.

我來直譯這段巴利文： 400. 其中即于天耳界解釋中。因依神通經解釋門規定生起神通方法。此中依神通為首說神通經。故說"於後三神通"。后即依師說序、自己誦說序而說,非依修習序。因修習者不以此序修習。一切處即于天耳界經及余神通經等一切處。彼即于句說中只詞,或於彼如所說經。似天即生於天為天,天之耳界,因似彼天。今為顯示彼似天說"因天"等。其中善行業生即因具信多清凈見功德見等成就善行故,由善行生天功德業生。膽痰血等即等字攝風病等。不障即不害。應知因膽等不害及業殊勝故離隨煩惱。因離隨煩惱垢之業如離草等垢之穀物成殊勝果無染。以因言說其果如是言說,如"白白異熟"。

4.233). Dūrepīti pi-saddena sukhumassāpi ārammaṇassa sampaṭicchanasamatthataṃ saṅgaṇhāti. Pasādasotadhātūti catumahābhūtānaṃ pasādalakkhaṇā sotadhātu.

Vīriyārambhavaseneva ijjhanato sabbāpi kusalabhāvanā vīriyabhāvanā, padhānasaṅkhārasamannāgatā vā iddhipādabhāvanāpi visesato vīriyabhāvanā, tassā ānubhāvena nibbattā vīriyabhāvanābalanibbattā. Ñāṇamayā sotadhātu ñāṇasotadhātu. Tādisāyevāti upakkilesavimuttatāya, dūrepi sukhumassapi ārammaṇassa sampaṭicchanasamatthatāya ca taṃsadisā eva . Dibbavihāravasena paṭiladdhattāti dibbavihārasaṅkhātānaṃ catunnaṃ bhūmīnaṃ vasena paṭiladdhattā, iminā kāraṇavasenassā dibbabhāvamāha. Yaṃ cettha vattabbaṃ, taṃ heṭṭhā vuttameva. Dibbavihārasannissitattāti aṭṭhaṅgasamannāgamena ukkaṃsagataṃ pādakajjhānasaṅkhātaṃ dibbavihāraṃ sannissāya pavattattā, dibbavihārapariyāpannaṃ vā attanā sampayuttaṃ rūpāvacaracatutthajjhānaṃ nissayapaccayabhūtaṃ sannissitattāti evampettha attho daṭṭhabbo. Savanaṭṭhenāti saddagahaṇaṭṭhena. Yāthāvato hi saddūpaladdhi saddasabhāvāvabodho savanaṃ. Santesupi aññesu sabhāvadhāraṇādīsu dhātuatthesu attasuññatāsandassanatthā satthu dhātudesanāti āha 『『nijjīvaṭṭhena cā』』ti. Sotadhātukiccaṃ saddasampaṭicchanaṃ, saddasanniṭṭhānapaccayatā ca.

Ñāṇassa parisuddhi upakkilesavigamenevāti āha 『『nirupakkilesāyā』』ti. Mānusikā manussa santakā, maṃsasotadhātu, dibbavidūrādivisayaggahaṇasaṅkhātena attano kiccavisesena atikkantaṃ mānusikaṃ etāyāti atikkantamānusikā. Tenāha 『『manussūpacāraṃ atikkamitvā saddasavanenā』』ti. Tattha manussūpacāranti manussehi upacaritabbaṭṭhānaṃ, pakatiyā sotadvārena gahetabbaṃ visayanti adhippāyo. Tenāha 『『saddasavanenā』』ti. Dibbeti devalokapariyāpanne. Te pana visesato devānaṃ kathā saddā hontīti āha 『『devānaṃ sadde』』ti. Manussānaṃ eteti mānusā, te mānuse. Evaṃ devamanussasaddānaṃyeva gahitattā vuttaṃ 『『padesapariyādāna』』nti, ekadesaggahaṇanti attho. Sadehasannissitā attano sarīre sannissitā. Nippadesapariyādānaṃ ṭhānabhedaggahaṇamukhena saviññāṇakādibhedabhinnassa saddassa anavasesena saṅgaṇhanato.

Ayaṃ dibbasotadhātu. Parikammasamādhicittenāti parikammabhūtāveṇikasamādhicittena, dibbasotañāṇassa parikammavasena pavattakkhaṇikasamādhinā samāhitacittenāti attho. Parikammasamādhi nāma dibbasotadhātuyā upacārāvatthātipi vadanti. Sā pana nānāvajjanavasena vuttāti daṭṭhabbā. Sabboḷārikasaddadassanatthaṃ sīhādīnaṃ saddo paṭhamaṃ gahito. Tiyojanamatthakepi kira kesarasīhassa sīhanādasaddo suyyati. Ādi-saddena meghasaddabyagghasaddādīnaṃ saṅgaho daṭṭhabbo. Ettha ca yathā oḷārikasaddāvajjanaṃ yāvadeva sukhumasaddāvajjanūpāyadassanatthaṃ, tathā saddaggahaṇabhāvanābalena sukhumatarasaddaggahaṇasaṃsiddhito.

我來直譯這段巴利文： 也遠即以也字攝受微細所緣之能力。凈耳界即四大種凈相耳界。 因依精進生起故一切善修習為精進修習,或具精勤行之神足修習特為精進修習,由彼威力生為精進修習力生。智所成耳界為智耳界。如是即離隨煩惱及能受遠及微細所緣故如彼。因依天住得即因依稱天住四地得,以此說彼因緣成天性。此中應說者已如前說。依天住即因依具八支達上品基礎禪稱天住而行,或依天住攝自俱生色界第四禪為依緣,應如是見此義。以聞義即以聲取義。如實聲獲得了知聲自性為聞。雖有餘自性持等界義,為顯無我故師說界說"以無我義"。耳界作用為聲受持及聲決定緣。 智清凈唯由離隨煩惱故說"無隨煩惱"。人的即人所有,肉耳界,以超越人稱超越聲取等自作用殊勝故超人的。故說"超越人行處以聞聲"。其中人行處即人所行處,本應以耳門取境為意。故說"以聞聲"。天即天界攝。彼等特為天之語聲故說"天聲"。人的即人的,彼人的。如是因只取天人聲故說"一分遍知",義為取一部分。依自身即依于自身。無分遍知因依處差別門攝有識等差別聲無餘。 此天耳界。以準備定心即以準備特別定心,義為以天耳智準備剎那定攝心。說準備定即天耳界近分位。彼應見依種種轉向說。為見一切粗聲故先取獅等聲。據說獅子吼聲於三由旬頂也聞。等字應見攝雷聲虎聲等。此中如粗聲轉向只為示微細聲轉向方便,如是由聲取修習力成就更微細聲取。

Evaṃ āsannasaddaggahaṇānusārena dūradūratarasaddaggahaṇampi samijjhatīti dassetuṃ 『『puratthimāyadisāyā』』tiādinā disāsambandhavasena saddānaṃ manasikāravidhi āraddho. Tattha saddanimittanti ñāṇuppattihetubhāvato saddo eva saddanimittaṃ, yo vā yathāvutto upādāyupādāya labbhamāno saddānaṃ oḷārikasukhumākāro, taṃ saddanimittaṃ. Tenevāha 『『saddānaṃ saddanimitta』』nti. Yaṃ pana vuttaṃ 『『oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasi kātabba』』nti, taṃ oḷārikasukhumasammatesupi oḷārikasukhumasabbhāvadassanatthaṃ. Tañca sabbaṃ sukhume ñāṇaparicayadassanatthaṃ daṭṭhabbaṃ. Saddanimittassa apaccuppannasabhāvattā 『『saddova saddanimitta』』nti ayameva pakkho ñāyāgatoti keci, taṃ na oḷārikasukhumānaṃ saddānaṃ vaṇṇārammaṇena ñāṇena nīlapītādivaṇṇānaṃ viya tattheva gahetabbato. Oḷārikasukhumabhāvo cettha saddanimittanti adhippetanti. Tassāti yathāvuttena vidhinā paṭipajjantassa yogino. Te saddāti ye sabboḷārikato pabhuti āvajjantassa anukkamena sukhumasukhumā saddā āvajjitā, te. Pākatikacittassāpīti pādakajjhānasamāpajjanato pubbe pavattacittassāpi. Parikammasamādhicittassāti dibbasotadhātuyā uppādanatthaṃ pādakajjhānaṃ samāpajjitvā vuṭṭhitassa saddaṃ ārabbha parikammakaraṇavasena pavattakkhaṇikasamādhicittassa. Pubbepi ñāṇena parimadditattā ativiya pākaṭā hontīti sambandho.

Tesu saddesūti ye parikammassa visayadassanatthaṃ bahū saddā vuttā, tesu saddesu. Aññataranti yatthassa parikammakaraṇavasena abhiṇhaṃ manasikāro pavatto, taṃ ekaṃ saddaṃ. Tato paranti tato appanuppattito paraṃ. Tasmiṃ soteti tasmiṃ ñāṇasote. Patito hotīti dibbasotadhātu antogadhā hoti appanācittassa uppattito pabhuti dibbasotañāṇalābhī nāma hoti, na dānissa tadatthaṃ bhāvanābhiyogo icchitabboti attho. Tanti dibbasotadhātuṃ. Thāmajātanti jātathāmaṃ daḷhabhāvappattaṃ. Vaḍḍhetabbaṃ pādakajjhānārammaṇaṃ. Kinti kittakanti āha 『『etthantare saddaṃ suṇāmīti ekaṅgulamattaṃ paricchinditvā』』ti. Pādakajjhānassa hi ārammaṇabhūtaṃ kasiṇanimittaṃ 『『ettakaṃ ṭhānaṃ pharatū』』ti manasi karitvā pādakajjhānaṃ samāpajjantassa kasiṇanimittaṃ tattakaṃ ṭhānaṃ pharitvā tiṭṭhati . So samāpattito vuṭṭhāya tattha gate sadde āvajjati, subhāvitabhāvanattā tattha aññataraṃ saddaṃ ārabbha uppannāvajjanānantaraṃ cattāri, pañca vā javanāni uppajjanti. Tesu pacchimaṃ iddhicittaṃ, itarassa punapi pādakajjhānaṃ samāpajjitabbameva. Tato eva hi pādakajjhānārammaṇena phuṭṭhokāsabbhantaragatepi sadde suṇātiyevāti sāsaṅkaṃ vadati. Ekaṅguladvaṅgulādiggahaṇañcettha sukhumasaddāpekkhāya kataṃ.

Evaṃsuṇantovāti evaṃ paricchinditvā paricchinditvā savanena vasīkatābhiñño hutvā yathāvajjite sadde suṇanto eva. Pāṭiyekkanti ekajjhaṃ pavattamānepi te sadde paccekaṃ vatthubhedena vavatthapetukāmatāya sati.

Dibbasotadhātukathāvaṇṇanā niṭṭhitā.

Cetopariyañāṇakathāvaṇṇanā

我來直譯這段巴利文： 如是為顯示依近聲取隨順而成就遠更遠聲取,以"東方"等依方位關係開始聲作意方法。其中聲相即因為智生起因緣故聲即聲相,或如所說依次所得聲之粗細相,彼為聲相。故說"諸聲聲相"。但說"應作意粗細諸聲聲相",彼為顯示于認為粗細中有粗細性。彼一切應見為示于微細智熟習。因聲相非現在性故某些人"唯聲為聲相"此說為正理所來,彼不應理因粗細聲如以色所緣智取青黃等色應于彼處取。此中意趣粗細性為聲相。彼即如所說方法修習瑜伽者。彼聲即自一切粗次第轉向微細聲所轉向者。也尋常心即于入基礎禪前轉起心。準備定心即為生天耳界入基礎禪出定緣聲依準備作而轉剎那定心。因前以智磨練故極明顯為連結。 彼諸聲即為顯示準備所緣說諸多聲,于彼諸聲。隨一即依準備作而屢作意轉起,彼一聲。彼后即彼安止生后。彼耳即彼智耳。已落入即天耳界已攝於安止心生起始為得天耳智,義為今不須為彼義修習。彼即天耳界。已生力即已生力達堅固性。應增長基礎禪所緣。如何多少說"於此間聞聲以一指量限定"。因基礎禪所緣遍作"遍此處"作意入基礎禪者遍彼處住。彼從定出于彼所去聲轉向,因善修習于彼緣隨一聲生轉向無間生四五速行。其中后為神通心,他應再入基礎禪。因由彼故聞基礎禪所緣觸處內所去聲而帶疑說。此中取一指二指等依微細聲。 如是聞即如是限定限定聞成自在神通而如所轉向聞聲。別別即雖同時轉起欲依事差別各別安立彼諸聲時。 天耳界論釋竟。 他心智論釋

401.Pariyātīti sarāgādivibhāgena paricchijja jānāti. Tenāha 『『paricchindatīti attho』』ti. Yesañhi dhātūnaṃ gati attho, buddhipi tesaṃ attho. 『『Parasattāna』』nti ettha para-saddo aññatthoti āha 『『attānaṃ ṭhapetvā sesasattāna』』nti, yathā hi yo paro na hoti, so attā. Yo attā na hoti, so paroti. Sattānanti cettha rūpādīsu sattāti sattā. Tassā pana paññattiyā saviññāṇakasantāne niruḷhattā nicchandarāgāpi sattātveva vuccanti, bhūtapubbagatiyā vā. 『『Pu』』nti narakaṃ, tattha galanti papatantīti puggalā, pāpakārino. Itarepi saṃsāre saṃsārino taṃsabhāvānātivattanato puggalātveva vuccanti. Taṃtaṃsattanikāyassa vā tattha tattha upapattiyā pūraṇato, aniccatāvasena galanato ca puggalāti neruttā.

Etañhīti ettha hi-saddo hetuattho. Yasmā 『『etaṃ cetopariyañāṇaṃ dibbacakkhuñāṇavasena ijjhatī』』ti taṃ dibbacakkhuñāṇaṃ, etassa cetopariyañāṇassa uppādane parikammaṃ, tasmā tena cetopariyañāṇaṃ uppādetukāmena adhigatadibbacakkhuñāṇena bhikkhunāti evaṃ yojanā kātabbā . Hadayarūpanti na hadayavatthu, atha kho hadayamaṃsapesi. Yaṃ bahi kamalamakuḷasaṇṭhānaṃ, anto kosātakīphalasadisanti vuccati, tañhi nissāya dāni vuccamānaṃ lohitaṃ tiṭṭhati. Hadayavatthu pana imaṃ lohitaṃ nissāya pavattatīti. Kathaṃ pana dibbacakkhunā lohitassa vaṇṇadassanena arūpaṃ cittaṃ pariyesatīti āha 『『yadā hī』』tiādi. Kathaṃ pana somanassasahagatādicittavuttiyā kammajassa lohitassa vividhavaṇṇabhāvāpattīti? Ko vā evamāha 『『kammajameva taṃ lohita』』nti catusantatirūpassāpi tattha labbhamānattā. Tenevāha 『『idaṃ rūpaṃ somanassindriyasamuṭṭhāna』』ntiādi. Evampi yaṃ tattha acittajaṃ, tassa yathāvuttavaṇṇabhedena na bhavitabbanti? Bhavitabbaṃ, sesatisantatirūpānaṃ tadanuvattanato. Yathā hi gamanādīsu cittajarūpāni utukammāhārasamuṭṭhānarūpehi anuvattīyanti, aññathā kāyassa desantaruppattiyeva na siyā, evamidhāpi cittajarūpaṃ sesatisantatirūpāni anuvattamānāni pavattanti. Pasādakodhavelāsu cakkhussa vaṇṇabhedāpattiyeva ca tadatthassa nidassanaṃ daṭṭhabbaṃ.

我來直譯這段巴利文： 401. 遍知即依有貪等分別了知。故說"限定義"。因諸界以行為義,智也為彼義。"諸他有情"此中他字為異義故說"除自余有情",如非他為自,非自為他。有情即此中於色等執著為有情。但因彼施設建立於有識相續故無慾貪者也說為有情,或依過去性。"補"即地獄,墜落彼處為補伽羅,作惡者。其他輪迴者因不離彼性也說為補伽羅。或因充滿彼彼有情類于彼彼生,及依無常性壞滅為補伽羅,如語源家說。 此中因義為此即因"此他心智依天眼智成就"故彼天眼智為此他心智生起準備,故欲生他心智者已得天眼智比丘應如是相應。心色非心所依,然為心肉團。說外如蓮蕾相,內如絲瓜果,因依彼住今所說血。但心所依依此血轉。如何以天眼見血色而尋無色心說"因若"等。如何喜俱等心行使業生血成種種色?誰如是說"彼血唯業生"因亦有四相續色可得。故說"此色為喜根所生"等。如是其中非心生者,不應如所說色差別?應有,因餘三相續色隨順彼。如於行等心生色為時業食所生色所隨順,否則身不得至他處,如是此中心生色隨順餘三相續色轉。應見於凈怒時眼生色差別為彼義之例。

Pariyesantenāti paṭhamaṃ tāva anumānato ñāṇaṃ pesetvā gavesantena. Cetopariyañāṇañhi uppādetukāmena yoginā heṭṭhā vuttanayena rūpāvacaracatutthajjhānaṃ aṭṭhaṅgasamannāgataṃ abhinīhārakkhamaṃ katvā dibbacakkhuñāṇassa lābhī samāno ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayamaṃsapesiṃ nissāya pavattamānassa lohitassa vaṇṇadassanena 『『idāni imassa cittaṃ somanassasahagata』』nti vā 『『domanassasahagata』』nti vā 『『upekkhāsahagata』』nti vā nayaggāhavasenapi vavatthapetvā pādakajjhānaṃ samāpajjitvā vuṭṭhāya 『『imassa cittaṃ jānāmī』』ti parikammaṃ kātabbaṃ. Kālasatampi kālasahassampi punappunaṃ pādakajjhānaṃ samāpajjitvā vuṭṭhāya tatheva paṭipajjitabbaṃ. Tassevaṃ dibbacakkhunā hadayalohitavaṇṇadassanādividhinā paṭipajjantassa idāni cetopariyañāṇaṃ uppajjissatīti yaṃ tadā pavattatīti vavatthāpitaṃ cittaṃ, taṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati, tasmiṃ niruddhe cattāri, pañca vā javanāni javanti. Tesaṃ purimāni tīṇi, cattāri vā parikammādisamaññāni kāmāvacarāni, catutthaṃ, pañcamaṃ vā appanācittaṃ rūpāvacaracatutthajjhānikaṃ. Tattha yaṃ antena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, idaṃ cetopariyañāṇaṃ. Tañhi yatthānena parikammaṃ kataṃ, taṃ parassa cittaṃ paccakkhato paṭivijjhantaṃ vibhāventameva hutvā pavattati rūpaṃ viya ca dibbacakkhuñāṇaṃ, saddaṃ viya ca dibbasotañāṇaṃ. Tato paraṃ pana kāmāvacaracittehi sarāgādivavatthāpanaṃ hoti nīlādivavatthāpanaṃ viya. Evamadhigatassa pana cetopariyañāṇassa thāmagamanavidhānampi adhigamanavidhānasadisamevāti taṃ dassetuṃ 『『tasmā tena…pe… thāmagataṃ kātabba』』nti vuttaṃ.

Evaṃ thāmagate hītiādi thāmagatānisaṃsadassanaṃ. Sabbampi kāmāvacaracittanti catupaṇṇāsavidhampi kāmāvacaracittaṃ. 『『Sabbampī』』ti padaṃ 『『rūpāvacarārūpāvacaracitta』』nti etthāpi ānetvā sambandhitabbaṃ. Tena pañcadasavidhampi rūpāvacaracittaṃ, dvādasavidhampi arūpāvacaracittanti vuttaṃ hoti. Pajānātīti sarāgādipakārehi jānāti, paccakkhato paṭivijjhatīti adhippāyo. Puthujjanavasenāyaṃ abhiññākathāti lokuttaraṃ cittaṃ idha anuddhaṭaṃ. Tampi hi uparimo, sadiso vā ariyo heṭṭhimassa, sadisassa ca cittampi pajānāti eva. Tenāha 『『anuttaraṃ vā citta』』ntiādi. Saṅkamantoti ñāṇena upasaṅkamanto. Ekaccañhi cittaṃ ñatvā parikammena vinā tadaññaṃ cittaṃ jānanto 『『cittā cittaṃ saṅkamanto』』ti vutto. Tenāha 『『vināpi hadayarūpadassanenā』』ti. Hadayarūpadassanādividhānaṃ hi ādikammikavasena vuttaṃ. Tenāha 『『vuttampi ceta』』ntiādi. Yattha katthacīti pañcavokārabhave, catuvokārabhavepi vā. Na kato abhiññānuyogasaṅkhāto abhiniveso etenāti akatābhiniveso, tassa, ādikammikassāti attho. Ayaṃ kathāti 『『ālokaṃ vaḍḍhetvā』』tiādinā vuttaparikammakathā.

我來直譯這段巴利文： 尋求即首先送智依推度而尋求。因欲生他心智瑜伽者應如前說使色界第四禪具八支堪能轉向,成天眼智得者增大光明,以天眼見他心肉團所依血色時,依"今彼心喜俱"或"憂俱"或"舍俱"取理而決定,入基礎禪出定應作"我知彼心"準備。百次千次再再入基礎禪出定應如是修習。彼如是以天眼見心血色等方法修習,今他心智將生,即以彼時所決定心為所緣生意門轉向,彼滅時行四五速行。其中前三四為欲界準備等,第四五為色界第四禪安止心。其中與最後安止心俱生智,此為他心智。因彼于所作準備處通達顯現他心如天眼智對色、天耳智對聲。此後以欲界心決定有貪等如決定青等。如是已得他心智生力方法也如得方法,為顯示彼故說"故彼...應使生力"。 如是生力即等為顯生力功德。一切欲界心即五十四種欲界心。"一切"字也應連結"色界無色界心"。以此說十五種色界心、十二種無色界心。了知即以有貪等差別知,意為現證通達。此神通說依凡夫故不攝出世間心。但上位或同位聖者也必知下位或同位心。故說"無上心"等。轉即以智趣近。因知某心不作準備而知其他心說"從心至心轉"。故說"不見心色"。因說見心色等方法依初修者。故說"又說"等。於何處即於五蘊有或四蘊有。無作神通加行稱修習為無作修習者,即初修者義。此說即以"增大光明"等說準備說。

Avasesanti vuttāvasesaṃ. Evaṃ avibhāgena vuttaṃ vibhāgato dassetuṃ 『『catubhūmakaṃ kusalābyākataṃ cittaṃ vītarāga』』nti āha. Tañhi yonisomanasikārappaccayataṃhetukatāhi rāgena sampayogāsaṅkābhāvato 『『vītarāga』』nti vattabbataṃ labhati. Sesākusalacittānaṃ rāgena sampayogābhāvato nattheva sarāgatā, taṃnimittakatāya pana siyā taṃsahitatālesoti nattheva vītarāgatāpīti dukavinimuttatāva yuttāti vuttaṃ 『『imasmiṃ duke saṅgahaṃ na gacchantī』』ti. Yadi evaṃ padesikaṃ cetopariyañāṇaṃ āpajjatīti? Nāpajjati, dukantarapariyāpannattā tesaṃ. Ye pana 『『paṭipakkhabhāve asatipi sampayogābhāvo evettha pamāṇaṃ ekaccaabyākatānaṃ viyā』』ti sesākusalacittānampi vītarāgataṃ paṭijānanti , te sandhāyāha 『『keci pana therā tānipi saṅgaṇhantī』』ti. Sadosadukepi imināva nayena attho veditabbo.

Pāṭipuggalikanayenāti āveṇikanayena, tadaññākusalacittesu viya lobhadosehi amissitassa mohasseva sabbhāvatoti attho. Akusalamūlasaṅkhātesu saha mohenevāti samohaṃ paṭhamanaye, dutiyanaye pana saheva mohenāti samohanti evaṃ uttarapurimapadāvadhāraṇato dvīsu nayesu bhedo veditabbo. Attanā sampayuttaṃ thinamiddhaṃ anuvattanavasena gataṃ pavattaṃ thinamiddhānugataṃ pañcavidhaṃ sasaṅkhārikākusalacittaṃ saṃkhittaṃ, ārammaṇe saṅkocanavasena pavattanato. Vuttanayena uddhaccānugataṃ veditabbaṃ, taṃ pana uddhaccasahagataṃ cittaṃ, yattha vā uddhaccaṃ paccayavisesena thāmajātaṃ hutvā pavattati. Kilesavikkhambhanasamatthatāya, vipulaphalatāya, dīghasantānatāya ca mahantabhāvaṃ gataṃ, mahantehi vā uḷāracchandavīriyacittapaññehi gataṃ paṭipannanti mahaggataṃ. Avasesanti parittaappamāṇaṃ. Attānaṃ uttarituṃ samatthehi saha uttarehīti sauttaraṃ. Uttiṇṇanti uttaraṃ, loke apariyāpannabhāvena lokato uttaranti lokuttaraṃ. Tato eva natthi etassa uttaranti anuttaraṃ. Upanijjhānalakkhaṇappattena samādhinā sammadeva āhitanti samāhitaṃ. Tadaṅgavimuttippattaṃ kāmāvacarakusalacittaṃ. Vikkhambhanavimuttippattaṃ mahaggatacittaṃ. Samucchedavimuttippattaṃ maggacittaṃ. Paṭippassaddhivimuttippattaṃ phalacittaṃ. Nissaraṇavimuttippattampi tadubhayameva. Kāmaṃ kānici paccavekkhaṇacittādīni nibbānārammaṇāni honti, nissaraṇavimuttippattāni pana na honti tādisakiccāyogato. Pāḷiyaṃ āgatasarāgādibhedavasena ceva tesaṃ antarabhedavasena ca sabbappakārampi.

Cetopariyañāṇakathāvaṇṇanā niṭṭhitā.

Pubbenivāsānussatiñāṇakathāvaṇṇanā

我來直譯這段巴利文： 余即所說余。如是為顯示無差別說之差別說"四地善無記心離貪"。因彼由如理作意緣及有因性無與貪相應疑慮故得說"離貪"。余不善心無與貪相應,但因彼相故可有彼俱染,故也無離貪,應離此二分說"於此二分不攝"。若如是成為區域性他心智耶?不成,因彼等攝於其他二分。但某些上座說"雖無對治性唯無相應為此量如某些無記"承認余不善心也離貪,說彼等說"但某些長老攝彼等"。于有嗔二分也應以此理知義。 依補特伽羅方式即特別方式,義為如余不善心無貪嗔相雜唯有癡。與稱不善根俱癡即有癡于第一方式,但第二方式即與癡俱,如是應知二方式差別由限定后前分。自俱昏沉隨眠隨順轉起為隨昏沉五種有行不善心為收斂,因於所緣收縮轉起。應知如說方式隨掉舉,但彼為掉舉俱心,或掉舉因特殊緣生力轉起處。因能鎮伏煩惱、有廣大果、長相續故成大性,或由大殊勝欲精進心慧所趣修習為廣大。余即小無量。與能勝己俱為有上。越即上,因不攝世間性超出世間為出世間。由彼故無彼上為無上。由得近禪相等持善攝為等持。得分斷解脫欲界善心。得鎮伏解脫廣大心。得斷絕解脫道心。得輕安解脫果心。得出離解脫亦彼二。雖某些觀察心等緣涅槃,但不成出離解脫因無如是作用。依經來有貪等差別及彼等中間差別一切種。 他心智論釋竟。 宿住隨念智論釋

1. Pubbenivāsaṃ anussarati, tassa vā anussaraṇaṃ pubbenivāsānussati, taṃ nissayādipaccayabhūtaṃ paṭicca uppajjanato 『『pubbenivāsānussatimhi yaṃ ñāṇaṃ, tadatthāyā』』ti saṅkhepena vuttamatthaṃ vivaranto pubbenivāsaṃ tāva dassetvā tattha satiñāṇāni dassetuṃ 『『pubbenivāso』』tiādimāha. Tattha 『『pubbe』』ti idaṃ padaṃ 『『ekampi jāti』』ntiādivacanato atītabhavavisayaṃ idhādhippetanti āha 『『atītajātīsū』』ti nivāsa-saddo kammasādhano, khandhavinimutto ca nivasitadhammo natthīti āha 『『nivutthakkhandhā』』ti. Nivutthatā cettha sasantāne pavattatā, tathābhūtā ca te anu anu bhūtā jātā pavattā tattha uppajjitvā vigatāva hontīti āha 『『nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā』』ti. Evaṃ sasantatipariyāpannadhammavasena nivāsa-saddassa atthaṃ vatvā idāni avisesena vattuṃ 『『nivutthadhammā vā nivutthā』』ti vatvā taṃ vivarituṃ 『『gocaranivāsenā』』tiādi vuttaṃ. Gocarabhūtāpi hi gocarāsevanāya āsevitā ārammaṇakaraṇavasena anubhūtā nivutthā nāma hontīti. Te pana duvidhā saparaviññāṇagocaratāyāti ubhayepi te dassetuṃ 『『attano』』tiādi vuttaṃ.

Tattha 『『attano viññāṇena viññātā』』ti vatvā 『『paricchinnā』』ti vacanaṃ ye te gocaranivāsena nivutthadhammā, te na kevalaṃ viññāṇena viññāṇamattā, atha kho yathā pubbe jātināmagottavaṇṇaliṅgāhārādivisesehi paricchedakārikāya paññāya paricchijja gahitā, tathevetaṃ ñāṇaṃ paricchijja gaṇhātīti imassa atthassa dīpanatthaṃ vuttaṃ. Paraviññāṇaviññātāpi vā nivutthāti sambandho. Na kevalaṃ attanova viññāṇena, atha kho paresaṃ viññāṇena viññātāpi vāti attho. Idhāpi 『『paricchinnā』』ti padaṃ ānetvā sambandhitabbaṃ 『『paresampi vā viññāṇena viññātā paricchinnā』』ti. Tassa ca gahaṇe payojanaṃ vuttanayeneva vattabbaṃ. Te ca kho yasmā abhītāsu eva jātīsu aññehi viññātā paricchinnā, te ca parinibbutāpi honti. Ye hi te viññātā, tesaṃ tadā vattamānasantānānusārena tesampi atīte pavatti ñāyatīti sikhāppattaṃ pubbenivāsānussatiñāṇassa visayabhūtaṃ pubbenivāsaṃ dassetuṃ 『『chinnavaṭumakānussaraṇādīsū』』ti vuttaṃ. Chinnavaṭumakā sammāsambuddhā, tesaṃ anussaraṇā chinnavaṭumakānussaraṇaṃ. Ādi-saddena paccekasambuddhabuddhasāvakānussaraṇāni gayhantīti vadanti. Chinnavaṭumakā pana sabbeva anupādisesāya nibbānadhātuyā parinibbutā. Tesaṃ anussaraṇaṃ nāma tesaṃ paṭipattiyā anussaraṇaṃ, sā pana paṭipatti saṅkhepato chaḷārammaṇaggahaṇalakkhaṇāti tāni idha paraviññāṇaviññātaggahaṇena gahitāni, te panete sammāsambuddhānaṃyeva visayā, na aññesanti āha 『『te buddhānaṃyeva labbhantī』』ti. Na hi atīte buddhā bhagavanto evaṃ vipassiṃsu, evaṃ maggaṃ bhāvesuṃ, evaṃ phalanibbānāni sacchākaṃsu, evaṃ veneyye vinesunti ettha sabbadā aññesaṃ ñāṇassa gati atthīti. Yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussatīti ānetvā sambandhitabbaṃ.

我來直譯這段巴利文： 402. 隨念宿住,或彼隨念為宿住隨念,依彼為依等緣生起故,略說"于宿住隨念智,為彼義"。為開顯所說義首先顯示宿住,次顯示彼處念智說"宿住"等。其中"前"字由"一生"等語故意為過去有所緣而說"過去諸生"。住字為作成就,無離蘊所住法故說"所住諸蘊"。所住此中為于自相續轉起,如是彼等次第生起轉起于彼生已滅故說"所住即已住已經歷于自相續生已滅"。如是依自相續攝法說住字義,今為普說"所住法為所住"后為開顯說"所行住"等。因成所行亦由所行習故習作所緣故經歷名為所住。彼二種由自他識所行性,為顯示二者故說"自己"等。 其中說"自識所識"后說"限定"語,彼等所行住所住法,不僅為識所識,而如前以生名姓色相食等差別能限定慧所限定取,如是此智限定取,為顯此義故說。或他識所識亦為所住為連結。不僅由自識,而也由他識所識為義。此中也應引"限定"字連結"或由他識所識限定"。彼取用應如說方式說。彼等因於過去生為他所識限定,彼等也般涅槃。因彼所識者,由隨順彼時轉相續故知彼等也過去轉起,為顯示達頂宿住隨念智所緣宿住故說"隨念斷輪迴者等"。斷輪迴者為正等覺,彼等隨念為斷輪迴者隨念。等字攝獨覺佛聲聞隨念如說。但斷輪迴者一切已於無餘涅槃界般涅槃。彼等隨念名為隨念彼等行道,彼行道略為取六所緣相,故彼等以此他識所識攝,但彼等唯佛境界,非他故說"彼等唯佛所得"。因於過去諸佛世尊如是觀,如是修道,如是證果涅槃,如是教化所化者,此中他無一切時智行故。以何念隨念宿住,彼為宿住隨念應引連結。;

Anekavidhanti nānābhavayonigativiññāṇaṭṭhitisattāvāsādivasena bahuvidhaṃ. Pakārehīti nāmagottādiākārehi saddhiṃ, sahayoge cetaṃ karaṇavacanaṃ. Pavattitaṃ desanāvasena. Tenāha 『『saṃvaṇṇita』』nti, vitthāritanti attho. 『『Nivāsa』』nti antogadhabhedasāmaññavacanametanti te bhede byāpanicchāvasena saṅgahetvā dassento 『『tattha tattha nivutthasantāna』』nti āha. Sāvakassevetaṃ anussaraṇaṃ, na satthunoti vuttaṃ 『『khandhapaṭipāṭivasena cutipaṭisandhivasena vā』』ti. Khandhapaṭipāṭi khandhānaṃ anukkamo. Sā ca kho cutito paṭṭhāya uppaṭipāṭivasena. Keci panettha 『『iriyāpathapaṭipāṭi khandhapaṭipāṭī』』ti vadanti. Anugantvā anugantvāti ñāṇagatiyā anugantvā anugantvā. Titthiyāti aññatitthiyā, te pana kammavādino kiriyavādino tāpasādayo. Ṭhapetvā aggasāvakamahāsāvake itare satthu sāvakā pakatisāvakā.

Yasmā titthiyānaṃ brahmajālādīsu cattālīsāya eva saṃvaṭṭavivaṭṭānaṃ anussaraṇaṃ āgataṃ, tasmā 『『na tato para』』nti vatvā taṃ kāraṇaṃ vadanto 『『dubbalapaññattā』』tiādimāha, tena vipassanābhiyogo pubbenivāsānussatiñāṇassa visesakāraṇanti dasseti. Balavapaññattāti ettha nāmarūpaparicchedādiyeva paññāya balavakāraṇaṃ daṭṭhabbaṃ. Tañhettha nesaṃ sādhāraṇakāraṇaṃ. Ettakoti kappānaṃ lakkhaṃ, tadadhikaṃ ekaṃ, dve ca asaṅkhyeyyānīti kālavasena evaṃparimāṇo yathākkamaṃ tesaṃ mahāsāvakaaggasāvakapaccekabuddhānaṃ puññañāṇābhinīhāro sāvakapaccekabodhipāramitā samitā. Yadi bodhisambhārasambharaṇakālaparicchinno tesaṃ tesaṃ ariyānaṃ abhiññāñāṇavibhāgo, evaṃ sante buddhānampi visayaparicchedatā āpannāti āha 『『buddhānaṃ pana paricchedo nāma natthī』』ti. 『『Yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇa』』nti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma.

我來直譯這段巴利文： 種種即依諸有、趣、生、識住、有情居等多種。以諸相即與名姓等相,此為具格造句。宣說依說法。故說"解說",義為廣說。"住"為內含差別共名,為攝彼差別以欲遍滿故說"于彼彼所住相續"。此唯聲聞隨念,非師故說"依蘊次第或依死生"。蘊次第為蘊次序。彼從死起依逆序。某些此中說"威儀次第為蘊次第"。隨隨行即以智行隨隨行。外道即他外道,彼等為業論者作論者苦行者等。除雙上首大聲聞余師弟子為普通聲聞。 因外道于梵網等經只來隨念四十劫成壞,故說"不超彼"后說其因"因慧弱"等,以此顯示修觀為宿住隨念智特勝因。于"因慧強"此中應見分別名色等為慧強因。因彼此中為彼等共因。如是量即十萬劫、過彼一無數、二無數依時如是量次第彼等大聲聞上首聲聞辟支佛福智意願聲聞辟支菩提圓滿。若諸聖者神通智差別由菩提資糧修集時限定,如是時佛亦成有境界限定故說"但佛無限定"。"所知多少,智亦爾多"。;

3.5) vacanato sabbaññutaññāṇassa viya buddhānaṃ abhiññāñāṇānampi visaye paricchedo nāma natthi. Tattha yaṃ yaṃ ñātuṃ icchanti, taṃ taṃ jānanti eva. Atha vā satipi kālaparicchede kāraṇūpāyakosallapariggahādinā sātisayattā mahābodhisambhārānaṃ paññāpāramitāya pavattiānubhāvassa paricchedo nāma natthi, kuto tannibbattānaṃ abhiññāñāṇānanti āha 『『buddhānaṃ pana paricchedo nāma natthī』』ti. Atīte ettakāni kappānaṃ asaṅkhyeyyānīti evaṃ kālaparicchedo nāma natthi, anāgate anāgataṃsañāṇassa viya.

Evaṃ channaṃ janānaṃ pubbenivāsānussaraṇaṃ kālavibhāgato dassetvā idāni ārammaṇaggahaṇato ānubhāvavisesato, pavattiākārato ca dassetuṃ 『『titthiyā cā』』tiādi vuttaṃ. Cutipaṭisandhivasenāti attano, parassa vā tasmiṃ tasmiṃ attabhāve cutiṃ disvā antarā kiñci anāmasitvā paṭisandhiyā eva gahaṇavasena. Vuttamevatthaṃ byatirekato, anvayato ca vibhāvetuṃ 『『tesañhī』』tiādi vuttaṃ. Pakatisāvakā cutipaṭisandhivasenapi saṅkamantīti ayamattho heṭṭhā vuttanayena 『『balavapaññattā』』ti hetunā vibhāvetabbo, cutipaṭisandhivasena saṅkamanaṃ vemajjhadassane payojanābhāvato. Ñāṇabaladassanatthaṃ panettha vuttaṃ.

Taṃ taṃ pākaṭamevāti yathā nāma saradasamaye ṭhitamajjhanhikavelāyaṃ caturatanike gehe cakkhumato purisassa rūpagataṃ supākaṭameva hotīti lokasiddhametaṃ, siyā pana tassa sukhumataratirohitādibhedassa rūpagatassa agocaratā. Nattheva buddhānaṃ ñātuṃ icchitassa ñeyyassa agocaratā, atha kho taṃ ñāṇālokena obhāsitaṃ hatthatale āmalakaṃ viya supākaṭaṃ suvibhūtameva hoti tathā ñeyyāvaraṇassa supahīnattā. Peyyālapāḷiṃ viya saṅkhipitvāti yathā peyyālapāḷiṃ paṭhantā 『『paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhāna』』nti ādipariyosānameva gaṇhantā saṅkhipitvā sajjhāyanti, na anupadaṃ, evaṃ anekāpi kappakoṭiyo saṅkhipitvā. Yaṃ yaṃ icchantīti yasmiṃ kappe, yasmiṃ bhave yaṃ yaṃ jānituṃ icchanti, tattha tattheva ñātuṃ icchite eva ñāṇena okkamantā. Sīhokkantavasena sīhagatipatanavasena ñāṇagatiyā gacchanti. Satadhā bhinnassa vāḷassa koṭiyā koṭipaṭipādanavasena katavālavedhaparicayassa. Sarabhaṅgasadisassāti sarabhaṅgabodhisattasadisassa (jā. 2.

我來直譯這段巴利文： 因說"所知多少,智亦爾多"故如一切智智,佛之神通智于境界無限定。其中欲知何何,即知彼彼。或雖有時限定,因殊勝方便善巧攝等,大菩提資糧慧波羅蜜轉起威力無限定,何況彼所生神通智故說"但佛無限定"。過去幾劫無數等如是時限定,如未來分智于未來。 如是顯示六種人宿住隨念依時分別,今為顯示取所緣、威力差別及轉起相說"外道等"。依死生即見自己或他于彼彼身死,中間不觸及唯取結生。為以相違順顯已說義故說"因彼等"等。普通聲聞也依死生轉此義應以前說"因慧強"因顯示,因見中間無用。但此處為顯示智力說。 彼彼極明顯即如秋季住中午時於四肘屋中有眼者色極明顯為世間成就,或彼有微細隱蔽等差別色非境界。佛于欲知所知絕無非境界,而以智光照如手掌庵摩勒極明顯極顯著因善斷所知障。如略說經句即如誦略句者"初禪...第五禪"取始末略誦非逐句,如是略說無數俱胝劫。欲知何何即于彼劫彼有欲知何何,即于彼彼欲知智入。依師子躍以師子行躍方式智行行。如百分裂毛以毛尖觸尖熟習。如沙羅般伽即如沙羅般伽菩薩。

17.50 ādayo). Lakkhaṭṭhānassa appattavasena na sajjati. Atikkamanapassagamanavasena na virajjhati.

Khajjupanakappabhāsadisaṃ hutvā upaṭṭhātīti ñāṇassa ativiya appānubhāvatāya khajjotobhāsasamaṃ hutvā pubbenivāsānussatiñāṇaṃ upaṭṭhāti. Esa nayo sesesupi. Dīpappabhāsadisanti pākatikadīpālokasadisaṃ. Ukkāpabhā mahāummukāloko. Osadhitārakappabhāti ussannā pabhā etāya dhīyatīti osadhi, osadhīnaṃ vā anubalappadāyikattā osadhīti evaṃ laddhanāmāya tārakāya pabhā. Saradasūriyamaṇḍalasadisaṃ savisaye sabbaso andhakāravidhamanato.

Yaṭṭhikoṭigamanaṃ viya khandhapaṭipāṭiyā amuñcanato. Kunnadīnaṃ atikkamanāya ekeneva rukkhadaṇḍena katasaṅkamo daṇḍakasetu. Catūhi, pañcahi vā janehi gantuṃ sakkuṇeyyo phalake attharitvā āṇiyo koṭṭetvā katasaṅkamo jaṅghasetu. Jaṅghasatthassa gamanayoggo saṅkamo jaṅghasetu jaṅghamaggo viya. Sakaṭassa gamanayoggo saṅkamo sakaṭasetu sakaṭamaggo viya. Mahatā jaṅghasatthena gantabbamaggo mahājaṅghamaggo. Bahūhi vīsāya vā tiṃsāya vā sakaṭehi ekajjhaṃ gantabbamaggo mahāsakaṭamaggo.

Imasmiṃ pana adhikāreti 『『cittaṃ paññañca bhāvaya』』nti (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.1.9) cittasīsena sāvakassa niddiṭṭhasamādhibhāvanādhikāre.

我來直譯這段巴利文： 射擊處未中故不著。超越側行故不失。 如螢火光明顯現即因智極微小威力如螢光明宿住隨念智顯現。余亦此理。如燈光明即如普通燈光。火炬光為大火把光。藥星光即盛光由此持為藥,或因給藥力助故名為藥,如是得名星之光。如秋日輪因於自境完全破除黑暗。 如杖尖行因不離蘊次第。越小河以一木棒作橋為棒橋。四五人能行鋪板打樁作橋為足橋。適合步行隊伍通行橋為足橋如步道。適合車通行橋為車橋如車道。大步行隊伍應行道為大步道。眾多二十三十車同時應行道為大車道。 於此論題即"修習心慧"依心為首對聲聞所示修定論題。

403.Tasmāti yasmā sāvakānaṃ pubbenivāsānussaraṇaṃ idhādhippetaṃ, tasmā. Evanti yathā te anussaranti, evaṃ anussaritukāmena. Heṭṭhā tīsu jhānesu yathārahaṃ pītisukhehi kāyacittānaṃ sampīnanāya 『『cattāri jhānāni samāpajjitvā』』ti vuttaṃ, aññathā pādakajjhānameva samāpajjitabbaṃ siyā. Yāya nisajjāya nisinnassa anussaraṇārambho, sā idha sabbapacchimā nisajjā. Tato āsanapaññāpananti tato nisajjāya purimakaṃ āsanapaññāpanaṃ āvajjitabbanti sambandho. Esa nayo sesesupi . Bhojanakālotiādīsu kālasīsena tasmiṃ tasmiṃ kāle katakiccamāha. Cetiyaṅgaṇabodhiyaṅgaṇavandanakāloti cetiyaṅgaṇabodhiyaṅgaṇesu cetiyabodhīnaṃ vandanakālo. Sakalaṃ rattindivanti accantasaṃyoge upayogavacanaṃ.

Kiñci kiccaṃ. Ettakenāti pādakajjhānasamāpajjanena. Pādakajjhānañhi satthakassa viya nisānasilā satipaññānampi nisitabhāvāvahaṃ. Yaṃ tassa, tā taṃ samāpajjanena paramanepakkappattā honti. Tenāha 『『dīpe jalite viya pākaṭaṃ hotī』』ti, andhakāraṭṭhāneti adhippāyo. Purimabhaveti imassa bhavassa anantare purimasmiṃ bhave. Pavattitanāmarūpanti attano paccayehi pavattitanāmarūpaṃ. Tañca kho paṭhamaṃ rūpaṃ āvajjitvā nāmaṃ āvajjitabbaṃ. Paṭhamaṃ nāmaṃ āvajjitvā pacchā rūpanti apare. Pahotīti sakkoti. Paṇḍito nāma imissā abhiññābhāvanāya katādhikāro.

『『Aññaṃ uppanna』』nti idaṃ aññasmā kammabhavā añño upapattibhavo uppannoti katvā vuttaṃ addhāpaccuppannantarabhāvato. Aññathā ekabhavepi aññamaññameva nāmarūpaṃ uppajjati, niruddhañca appaṭisandhikaṃ. Tenevāha –

『『Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbepi sadisā khandhā, gatā appaṭisandhikā』』ti. (mahāni. 39);

Taṃ ṭhānanti taṃ nikkhepaṭṭhānaṃ. Āhundarikanti samantato, upari ca ghanasañchannaṃ sambādhaṭṭhānaṃ. Andhatamamivāti andhakāratimisā viya.

Kūṭāgārakaṇṇikatthāyāti kūṭāgārassa kūṭatthāya. Kūṭāgārassa kaṇṇikā viya pubbenivāsānussatiñāṇaṃ, mahārukkho viya purimabhave cutikkhaṇe pavattanāmarūpaṃ, sākhāpalāsā viya tena sambandhaṃ imasmiṃ bhave paṭisandhicittaṃ, pharasudhārā viya parikammabhāvanā , kammārasālā viya pādakajjhānanti evaṃ upamāsaṃsandanaṃ veditabbaṃ. Kaṭṭhaphālakopamāpi 『『yathā nāma balavā puriso odanapacanādiatthaṃ mahantaṃ dāruṃ phālento tassa tacapheggumattaphālane pharasudhārāya vipannāya mahantaṃ dāruṃ phāletuṃ asakkonto dhuranikkhepaṃ akatvā』』tiādinā vuttanayānusārena veditabbā. Tathā kesohārakūpamā.

我來直譯這段巴利文： 403. 故即因聲聞宿住隨念此為所欲,故。如是即如彼等隨念,如是欲隨念者。下三禪中如理由喜樂潤澤身心故說"入四禪",否則應唯入基礎禪。以何坐而開始隨念,彼此為最後坐。從彼敷座即從彼坐前敷座應省察為連結。余亦此理。食時等中以時為首說彼彼時所作。塔院菩提院禮拜時即于塔院菩提院禮塔菩提時。整日夜為離格賓格。 某些事。以此即以入基礎禪。因基礎禪如工具之磨石令念慧變利。彼以入彼達最熟練。故說"如燈燃為明顯",意為黑暗處。前有即此有無間之前有。所轉名色即由自緣所轉名色。彼首先省察色后應省察名。首先省察名后色如其他說。能即能夠。智者名為於此神通修習已作修習。 "生他"此說由他業有生他生有因為處於現在之間。否則一有中也生互異名色,滅者無結生。故說 - "若死者已滅,或此住者, 一切蘊相似,去無結生。" 彼處即彼安置處。蔽覆即四面上方密閉蔽塞處。如黑暗即如黑暗闇冥。 為尖樓頂即為尖樓頂飾。如尖樓頂飾為宿住隨念智,如大樹為前有死時轉名色,如枝葉為彼相連此有結生心,如斧刃為準備修習,如鐵匠屋為基礎禪,如是應知譬喻配合。木片喻也如說"如力士為煮飯等欲劈大木,彼斧刃壞於劈皮心而不能劈大木不捨責任"等依說方式應知。如是拔毛井喻。

Pubbenivāsañāṇaṃnāma na hoti atītāsu jātīsu nivutthadhammārammaṇattābhāvā. Tanti pacchimanisajjato pabhuti yāva paṭisandhi pavattaṃ ñāṇaṃ pubbenivāsānussatiñāṇassa parikammabhāvena pavattasamādhinā sampayuttañāṇaṃ parikammasamādhiñāṇaṃ. Taṃ rūpāvacaraṃ sandhāya na yujjatīti taṃ tesaṃ vacanaṃ atītaṃsañāṇaṃ ce, rūpāvacaraṃ adhippetaṃ na yujjati parikammasamādhiñāṇassa kāmāvacarabhāvato. Na hi anantaracuticittassa orato pavattikkhandhe ārabbha rūpāvacaraṃ cittaṃ uppajjatīti pāḷiyaṃ, aṭṭhakathāyaṃ vā āgataṃ atthi. Yesaṃ javanānaṃ purimānīti yojanā. Yadā pana appanācittaṃ hoti, tadāssāti sambandho. Idaṃ pubbenivāsānussatiñāṇaṃ nāmāti kāmaṃ anantarassa bhavassa cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ katvā pavattañāṇaṃ dassitaṃ, taṃ pana nidassanamattaṃ daṭṭhabbaṃ ñāṇasāmaññassa jotitabhāvato. Yatheva hi tato nāmarūpato pabhuti sabbe atītā khandhā, khandhapaṭibaddhā ca sabbo pubbenivāso, evaṃ tassa paṭivijjhanavasena pavattañāṇaṃ pubbenivāsānussatiñāṇaṃ. Tenāha 『『tena ñāṇena sampayuttāya satiyā anekavihitaṃ pubbenivāsaṃ anussaratī』』ti.

404.Ekampi jātinti ekampi bhavaṃ. So hi ekakammanibbatto ādānanikkhepaparicchinno antogadhadhammappabhedo khandhappabandho idha jātīti adhippeto. Tenāha 『『ekampi…pe… khandhasantāna』』nti. Parihāyamānoti khīyamāno vinassamāno. Kappoti asaṅkhyeyyakappo. So pana atthato kālo, tadā pavattamānasaṅkhāravasenassa parihāni veditabbā. Vaḍḍhamāno vivaṭṭakappoti etthāpi eseva nayo. Yo pana 『『kālaṃ khepetī』』ti, 『『kālo ghasati bhūtāni, sabbāneva sahattanā』』ti (jā. 1.2.190) ca ādīsu kālassāpi khayo vuccati, so idha nādhippeto aniṭṭhappasaṅgato. Saṃvaṭṭanaṃ vinassanaṃ saṃvaṭṭo, saṃvaṭṭato uddhaṃ tathā ṭhāyī saṃvaṭṭaṭṭhāyī. Taṃmūlakattāti taṃpubbakattā. Vivaṭṭanaṃ nibbattanaṃ, vaḍḍhanaṃ vā vivaṭṭo.

Tejosaṃvaṭṭo āposaṃvaṭṭo vāyosaṃvaṭṭoti evaṃ saṃvaṭṭasīmānukkamena saṃvaṭṭesu vattabbesu tathā avatvā 『『āposaṃvaṭṭotejosaṃvaṭṭovāyosaṃvaṭṭo』』ti vacanaṃ saṃvaṭṭakamahābhūtadesanānupubbiyāti keci. Saṃvaṭṭānupubbiyāti apare. Āpena saṃvaṭṭo āposaṃvaṭṭo. Saṃvaṭṭasīmāti saṃvaṭṭamariyādā.

Saṃvaṭṭatīti vinassati. Sadāti sabbakālaṃ, tīsupi saṃvaṭṭakālesūti attho.

『『Ekaṃ buddhakhetta』』nti idha yaṃ sandhāya vuttaṃ, taṃ niyametvā dassetuṃ 『『buddhakhettaṃ nāma tividha』』ntiādi vuttaṃ. Yattake ṭhāne tathāgatassa paṭisandhiñāṇānubhāvo puññaphalasamuttejito saraseneva pathavī vijambhati, taṃ sabbampi buddhaṅkurassa nibbattanakhettaṃ nāmāti āha 『『jātikhettaṃ dasasahassacakkavāḷapariyanta』』nti. Ānubhāvo vattatīti idha iddhimā cetovasippatto āṇākhettapariyāpanne yattha katthaci cakkavāḷe ṭhatvā attano atthāya parittaṃ katvā tattheva aññaṃ cakkavāḷaṃ gatopi kataparitto eva hoti. Atha vā tattha ekacakkavāḷe ṭhatvā sabbasattānaṃ atthāya paritte kate āṇākhette sabbasattānaṃ abhisambhuṇātveva parittānubhāvo tattha devatāhi parittāṇāya sampaṭicchitabbato. Yaṃ visayakhettaṃ sandhāya ekasmiṃyeva khaṇe sarena abhiviññāpanaṃ, attano rūpadassanañca paṭijānantena bhagavatā 『『yāvatā vā pana ākaṅkheyyā』』ti (a. ni.

我來直譯這段巴利文： 名宿住智不生因無過去諸生所住法所緣。彼即從最後坐乃至結生轉起智,以宿住隨念智準備轉起等持俱智為準備等持智。彼關於色界不應理即彼等語若為過去分智,意為色界不應理因準備等持智為欲界性。因無經論說緣無間死心此邊轉蘊生色界心。凡速行前即連結。但當爲安止心時彼即連結。此名宿住隨念智即雖顯示緣無間有死剎那所轉名色為所緣轉起智,但彼應見為顯示智共相之譬喻。如從彼名色起一切過去蘊及系蘊一切宿住,如是隨通達彼轉起智為宿住隨念智。故說"以彼智相應念隨念種種宿住"。 404. 一生即一有。因彼以一業生取捨限定內含法差別蘊相續此中意為生。故說"一...蘊相續"。壞即滅沒。劫即無數劫。但彼義為時,應知彼壞依爾時轉行。增長開劫於此亦此理。但說"度時"、"時吞諸有情,一切與自己"等中說時滅,此非所欲因導不善。壞為滅壞,壞后如是住為壞住。以彼為源即以彼為前。開為生或增為開。 火壞水壞風壞如是應依壞邊界次第說壞時,不如是說而說"水壞火壞風壞"語為壞大種說次第如某些說。依壞次第如其他說。以水壞為水壞。壞邊界即壞邊限。 壞即滅。常即一切時,義為於三壞時。 "一佛田"此中為顯示所依所說決定故說"佛田名三種"等。如來結生智威力福果激發處所,以其力大地自動,說彼一切為佛芽生田故說"生田邊際十千輪圍界"。威力轉即此中有神通得心自在立於權田攝任一輪圍界,為自作護彼處往他輪圍界也成已作護。或立彼一輪圍界為一切有情作護,權田中遍及一切有情護威力因彼處諸天應受護故。所緣田關係世尊自稱一剎那以聲令知及見自色,"乃至所欲"。

3.81) vuttaṃ. Yatthāti yasmiṃ anantāparimāṇe visayakhette. Yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti ākaṅkhāmattapaṭibaddhavuttitāya buddhañāṇassa. Saṇṭhahantanti vivaṭṭamānaṃ jāyamānaṃ.

405.Gokhāyitakamattesūti gohi khāditabbappamāṇesu. Yanti yasmiṃ samaye. Pupphaphalūpajīviniyo ca devatā brahmaloke nibbattantīti sambandho.

Etesanti 『『vassūpajīvino』』tiādinā vuttasattānaṃ. Tatthāti brahmaloke. So ca kho parittābhādibrahmaloko veditabbo. 『『Paṭiladdhajjhānavasenā』』ti vatvā jhānappaṭilābhassa sambhavaṃ dassetuṃ 『『tadā hī』』tiādi vuttaṃ. Lokaṃ byūhenti sampiṇḍentīti lokabyūhā. Te kira disvā manussā tattha tattha ṭhitāpi nisinnāpi saṃvegajātā, sambhamappattā ca hutvā tesaṃ āsanne ṭhāne sannipatanti. Sikhābandhassa muttatāya muttasirā. Ito cito ca vidhūyamānakesatāya vikiṇṇakesā. Lokavināsabhayena sokavantacittatāya ativiya virūpavesadhārino. Mārisāti devānaṃ piyasamudācāro. Kathaṃ panete kappavuṭṭhānaṃ jānantīti? Dhammatāya sañcoditāti ācariyā. Tādisanimittadassanenāti eke. Brahmadevatāhi uyyojitāti apare.

Mettādīnīti mettāmanasikārādīni kāmāvacarapuññāni. Devaloketi kāmadevaloke. Devānaṃ kira sukhasamphassavātaggahaṇaparicayena vāyokasiṇe jhānāni sukheneva ijjhanti. Tena vuttaṃ 『『vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhantī』』ti. Tadaññe panāti āpāyike sandhāyāha. Tatthāti devaloke.

Dutiyo sūriyoti dutiyaṃ sūriyamaṇḍalaṃ. Sattasūriyanti sattasūriyapātubhāvasuttaṃ. Pakatisūriyeti kappavuṭṭhānakālato pubbe uppannasūriyavimāne. Kappavuṭṭhānakāle pana yathā aññe kāmāvacaradevā, evaṃ sūriyadevaputtopi jhānaṃ nibbattetvā brahmalokaṃ upapajjati, sūriyamaṇḍalaṃ pana pabhassaratarañceva tejavantatarañca hutvā pavattati. Taṃ antaradhāyitvā aññameva uppajjatīti apare. Gaṅgā yamunā sarabhū aciravatī mahīti imā pañca mahānadiyo.

Pabhavāti uppattiṭṭhānabhūtā. Haṃsapātanoti mandākinimāha.

Na saṇṭhātīti na tiṭṭhati.

Pariyādinnasinehanti parikkhīṇasinehaṃ. Yāya āpodhātuyā tattha tattha pathavīdhātu ābandhattā sampiṇḍatā hutvā tiṭṭhati, sā chasūriyapātubhāvena parikkhayaṃ gacchati. Yathā cidanti yathā ca idaṃ cakkavāḷaṃ. Evaṃ koṭisatasahassacakkavāḷānipīti vipattimahāmeghuppattito paṭṭhāya idha vuttaṃ sabbaṃ kappavuṭṭhānaṃ, taṃ tattha atidisati.

Palujjitvāti chijjitvā. Saṅkhāragatanti bhūtupādāyappabhedaṃ saṅkhārajātaṃ. Sabbasaṅkhāraparikkhayāti jhāpetabbasaṅkhāraparikkhayā. Sayampi saṅkhāragataṃ samānaṃ indhanābhāvato chārikampi asesetvā niḍḍahitvā vūpasamatīti āha 『『sappi…pe… nibbāyatī』』ti.

我來直譯這段巴利文： 說。何處即於何無邊無量所緣境界。如來欲何何,知彼彼因佛智依欲而轉。安住即開轉生起。 405. 如牛所食量即如牛應食量。何時即於何時。依花果活命諸天及生梵界為連結。 此等即所說"依雨活命"等諸有情。彼處即梵界。但彼應知少光等梵界。說"依得禪"后為顯示得禪可能故說"因爾時"等。聚集世界為世界聚集。見彼人雖住立或坐彼處生厭得驚,集於彼等近處。因解開頂髻為散發。此彼散亂頭髮為亂髮。因世界滅壞怖懼故憂心極醜形相。尊者為天人親切稱呼。但如何彼等知劫壞?為法性所促如師說。見如是相如某說。為梵天神遣如他說。 慈等即慈作意等欲界福。天界即欲天界。因天習近樂觸風所緣故風遍禪易成。故說"作風遍準備得禪"。但彼余即關於惡趣說。彼處即天界。 第二日即第二日輪。七日即七日出現經。本日即劫壞時前生日宮。但劫壞時如余欲界天,如是日天子也生禪生梵界,但日輪更光明更具熱而轉。彼消失生其他如其他說。恒河耶牟那沙羅浮阿夷羅跋提摩希為此五大河。 發源即為生起處。天鵝降為曼陀吉尼。 不住即不立。 盡潤即盡水。彼處彼處地界由何水界繫縛成塊而住,彼由六日出現而盡。如此即如此輪圍界。如是俱胝千輪圍界即從壞大云生起此所說一切劫壞,如是指向彼。 毀壞即斷壞。行類即種種大種及所造行。一切行盡即應燒盡行盡。自身雖是行類因無燃料不留灰燼盡燒止息故說"如酥...止息"。

406.Dīghassaaddhunoti saṃvaṭṭaṭṭhāyīasaṅkhyeyyakappasaṅkhātassa dīghassa kālassa accayena . Tālakkhandhādīti ādi-saddena sākasālādirukkhe saṅgaṇhāti. Ghanaṃ karotīti visarituṃ adatvā piṇḍitaṃ karoti. Tenāha 『『parivaṭuma』』nti, vaṭṭabhāvena paricchinnaṃ. Tanti udakaṃ. Assāti vātassa. Vivaraṃ detīti yathā ghanaṃ karoti sampiṇḍeti, evaṃ tattha antaraṃ deti. Parikkhayamānanti pubbe yāva brahmalokā ekoghabhūtena vātena parisosiyamānatāya parikkhayaṃ gacchantaṃ. Brahmaloko pātubhavatīti yojanā. Brahmalokoti ca paṭhamajjhānabhūmimāha. Upari catukāmāvacaradevalokaṭṭhāneti yāmadevalokādīnaṃ catunnaṃ patiṭṭhānaṭṭhāne. Cātumahārājikatāvatiṃsabhavanānaṃ pana patiṭṭhānaṭṭhānāni pathavīsambandhatāya na tāva pātubhavanti.

Rundhantīti yathā heṭṭhā na bhassati, evaṃ nirodhenti.

『『Paṭhamatarābhinibbattā』』ti idaṃ āyukkhayassa sambhavadassanaṃ, tena dvinnaṃ, catunnaṃ, aṭṭhannaṃ vā kappānaṃ ādimhi nibbattāti dasseti. Tatoti ābhassarabrahmalokato. Parittābhaappamāṇābhāpi hi ābhassaraggahaṇeneva saṅgahaṃ gacchanti. 『『Te honti sayaṃpabhā antalikkhacarā』』ti idaṃ upacārajjhānapuññassa mahānubhāvatāya vuttaṃ. Āluppakārakanti ālopaṃ katvā katvāti vadanti, āluppanaṃ vilopaṃ katvāti attho.

Haṭṭhatuṭṭhāti ativiya haṭṭhā uppilāvitacittā. Nāmaṃ karontīti tathā voharanti.

Sinerucakkavāḷahimavantapabbatāti ettha dīpasamuddāpīti vattabbaṃ. Tathā hi vakkhati 『『ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpā』』ti. Thūpathūpāti unnatunnatā.

Atimaññantīti atikkamitvā maññanti, hīḷentīti attho. Teneva nayenāti 『『ekacce vaṇṇavanto hontī』』tiādinā (dī. ni.

我來直譯這段巴利文： 406. 長時即經壞住無數劫所說長時之過。椰樹幹等即以等字攝取龍木等樹。作密即不令散作塊。故說"周圓"即以圓形限定。彼即水。彼即風。給間隙即如作密作塊,如是彼處給間。漸盡即先前乃至梵界成一片風所幹故漸盡。梵界顯現為連詞。梵界即說初禪地。上四欲界天處即夜摩天等四處。但四大王天三十三天住處因與地相連未顯現。 阻止即如不下墮如是止息。 "先前生"此顯示壽儘可能,以此顯示生於二四八劫初。從彼即從光音梵界。因少光無量光亦以光音攝。"彼等為自發光行空中"此說由近行禪福大威力。碎壞即說作碎作碎,義為作毀壞。 歡喜悅即極歡喜心浮起。作名即如是稱呼。 須彌輪圍雪山山即此中應說洲海。因如是將說"凹處海,平處洲"。堆堆即高高。 輕視即超越思量,義為輕蔑。以彼方式即以"某些有色"等。;

3.123) vuttena nayeneva. Padālatāti evaṃnāmikā latājāti. Tassā kira pārāsavajāti gaḷocīti vadanti. Akaṭṭhe eva bhūmippadese paccanako akaṭṭhapāko. Akaṇoti kuṇḍakarahito.

Sumanasaṅkhātajātipupphasadiso sumanajātipupphasadiso. Yo yo raso etassāti yaṃyaṃraso, odano, taṃ yaṃyaṃrasaṃ, yādisarasavantanti attho. Rasapathavī, bhūmipappaṭako, padālatā ca paribhuttā sudhāhāro viya khuddaṃ vinodetvā rasaharaṇīhi rasameva brūhentā tiṭṭhanti, na vatthuno sukhumabhāvena nissandā, sukhumabhāveneva gahaṇindhanameva ca honti. Odano pana paribhutto rasaṃ vaḍḍhentopi vatthuno oḷārikabhāvena nissandaṃ vissajjento passāvaṃ, kasaṭañca uppādetīti āha 『『tato pabhuti muttakarīsaṃ sañjāyatī』』ti. Purimattabhāvesu pavattaupacārajjhānānubhāvena yāva sattasantāne kāmarāgavikkhambhanavego na samito, na tāva balavakāmarāgūpanissayāni itthipurisindriyāni pāturahesuṃ. Yadā panassa vicchinnatāya balavakāmarāgo laddhāvasaro ahosi, tadā tadupanissayāni tāni sattānaṃ attabhāvesu sañjāyiṃsu. Tena vuttaṃ 『『purisassa…pe… pātubhavatī』』ti. Tenevāha 『『tatra suda』』ntiādi.

Alasajātikassāti sajjukameva taṇḍulaṃ aggahetvā paradivasassatthāya gahaṇena alasapakatikassa.

Anutthunantīti anusocanti. Sammanneyyāmāti samanujāneyyāma. Noti amhesu. Sammāti sammadeva yathārahaṃ. Khīyitabbanti khīyanārahaṃ nindanīyaṃ. Garahitabbanti hīḷetabbaṃ.

Ayameva bhagavā paṭibalo paggahaniggahaṃ kātunti yojanā. Rañjetīti saṅgahavatthūhi sammadeva rameti pīṇeti.

Vivaṭṭaṭṭhāyīasaṅkhyeyyaṃ catusaṭṭhiantarakappasaṅgahaṃ. Vīsatiantarakappasaṅgahanti keci. Sesāsaṅkhyeyyāni kālato tena samappamāṇāneva.

407.Mahādhārāhīti tālasālakkhandhappamāṇāhi mahatīhi khārudakadhārāhi. Samantatoti sabbaso. Pathavitoti pathaviyā heṭṭhimantato pabhuti. Tena hi khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo udake pakkhittaloṇasakkharā viya vilīyanteva, tasmā pathavīsandhārudakena saddhiṃ ekūdakameva taṃ hotīti keci. Apare 『『pathavīsandhārakaṃ udakakkhandhañca udakasandhārakaṃ vāyukkhandhañca anavasesato vināsetvā sabbattha sayameva ekoghabhūtaṃ tiṭṭhatī』』ti vadanti, taṃ yuttaṃ. Tayopi brahmaloketi parittābhaappamāṇābhaābhassarabrahmaloke, tayidaṃ 『『ayaṃ pana viseso』』ti āraddhattā vuttaṃ, aññathā 『『chapi brahmaloke』』ti vattabbaṃ siyā. Subhakiṇheti ukkaṭṭhaniddesena tatiyajjhānabhūmiyā upalakkhaṇaṃ. Parittāsubhaappamāṇāsubhepi hi āhacca udakaṃ tiṭṭhati. Heṭṭhā 『『ābhassare āhacca tiṭṭhatī』』ti etthāpi eseva nayo. Tanti taṃ kappavināsakaudakaṃ. Udakānugatanti udakena anugataṃ phuṭṭhaṃ. Abhibhavitvāti vilīyāpetvā.

Idamekaṃ asaṅkhyeyyanti idaṃ saṃvaṭṭasaṅkhātaṃ kappassa ekaṃ asaṅkhyeyyaṃ.

我來直譯這段巴利文： 馬杜卡藤即如是名藤種。據說其巴拉沙品種名伽羅奇。未耕地處自生為未耕熟。無糠即無糠殼。 如茉莉花品種為如茉莉花品。何何味有彼即何何味,飯,彼何何味,有如是味義。味地、地薄餅、馬杜卡藤食用如甘露食除饑以味道管增味而住,非因物質微細排泄,以微細性唯為取燃料。但飯食用雖增味因物質粗大排泄尿及渣故說"從此生大小便"。因前身轉起近行禪威力乃至有情相續欲貪鎮伏力未止息,未顯現有力欲貪所依男女根。但當其斷滅有力欲貪得機會時,彼等所依于有情身生起。故說"男...顯現"。故說"於此"等。 懶惰性即不即取米為翌日取懶惰性。 憂嘆即隨憂。應同意即應允許。我等即於我等。正即正如如理。應責即應責難應貶斥。應呵即應輕視。 此世尊即能攝製為連詞。令喜即以攝事正令喜令滿足。 開住無數含六十四中劫。含二十中劫如某說。余無數以時量與彼等同。 407. 大水流即如多羅沙羅乾量大咸水流。遍即一切。地即從地底起。因彼鹹水所觸地山等如入水鹽塊即溶,故地持水共成一水如某說。其他說"完全滅地持水聚及水持風聚一切處自成一流而住",彼適宜。三梵界即少光無量光光音梵界,此因起"此差別"說,否則應說"六梵界"。遍凈即以上等說顯示第三禪地。因少凈無量凈亦水達住。下說"達光音住"於此亦此理。彼即彼劫滅水。隨水即為水隨觸。勝即使溶。 此一無數即此壞所說劫一無數。

1. Thūlaraje apagate eva pathavīnissitaṃ saṇharajaṃ apagacchatīti vuttaṃ 『『tato saṇharaja』』nti. Samuṭṭhāpetīti sambandho. 『『Visamaṭṭhāne ṭhitamahārukkhe』』ti idaṃ paṭhamaṃ samuṭṭhāpetabbataṃ sandhāya vuttaṃ.

Cakkavāḷapabbatampi sinerupabbatampīti mahāpathaviyā viparivattaneneva viparivattitaṃ cakkavāḷapabbatampi sinerupabbatampi vāto ukkhipitvā ākāse khipati. Te cakkavāḷapabbatādayo. Abhihantvāti ghaṭṭetvā. Aññamaññanti ekissā lokadhātuyā cakkavāḷahimavantasineruṃ aññissā lokadhātuyā cakkavāḷādīhīti evaṃ aññamaññaṃ samāgamavasena ghaṭṭetvā. Sabbasaṅkhāragatanti pathavīsandhārakaudakaṃ, taṃsandhārakavātanti sabbaṃ saṅkhāragataṃ vināsetvā sayampi vinassati avaṭṭhānassa kāraṇābhāvato.

1. Yadipi saṅkhārānaṃ ahetuko sarasanirodho vināsakābhāvato, santānanirodho pana hetuvirahito natthi yathā taṃ sattakāyesūti. Bhājanalokassāpi sahetukena vināsena bhavitabbanti hetuṃ pucchati 『『kiṃ kāraṇā evaṃ loko vinassatī』』ti. Itaro yathā tattha nibbattanakasattānaṃ puññabalena paṭhamaṃ loko vivaṭṭati, evaṃ tesaṃ pāpabalena saṃvaṭṭatīti dassento 『『akusalamūlakāraṇā』』ti āha. Yathā hi rāgadosamohānaṃ adhikabhāvena yathākkamaṃ rogantarakappo, satthantarakappo, dubbhikkhantarakappoti ime tividhā antarakappā vivaṭṭaṭṭhāyimhi asaṅkhyeyyakappe jāyanti, evamete yathāvuttā tayo saṃvaṭṭā rāgādīnaṃ adhikabhāveneva hontīti dassento 『『akusalamūlesu hī』』tiādimāha. Ussannatareti ativiya ussanne. Dose ussannatare adhikataradosena viya tikkhatarena khārudakena vināso yuttoti vuttaṃ 『『dose ussannatare udakena vinassatī』』ti. Pākaṭasattusadisassa dosassa aggisadisatā, apākaṭasattusadisassa rāgassa khārudakasadisatā ca yuttāti adhippāyena 『『dose ussannatare agginā, rāge ussannatare udakenā』』ti kecivādassa adhippāyo veditabbo. Rāgo sattānaṃ bahulaṃ pavattatīti rāgavasena bahuso lokavināso.

2. Evaṃ pasaṅgena saṃvaṭṭādike pakāsetvā idāni yathādhikataṃ nesaṃ anussaraṇākāraṃ dassetuṃ 『『pubbenivāsaṃ anussarantopī』』tiādi āraddhaṃ.

『『Amumhi saṃvaṭṭakappe』』ti idaṃ saṃvaṭṭakappassa ādito pāḷiyaṃ (dī. ni.

我來直譯這段巴利文： 408. 粗塵去除即地住細塵去除故說"然後細塵"。生起為連詞。"不平處住大樹"此關係首先應生起而說。 輪圍山及須彌山即隨大地轉變而轉變輪圍山及須彌山風舉置空中。彼輪圍山等。擊即撞擊。互即一世界輪圍雪山須彌與他世界輪圍等如是互相會遇而撞擊。一切行類即地持水、水持風一切行類滅已自滅因無住處因。 409. 雖行無因自性滅因無滅時,但相續滅非無因如於有情身。器世間也應有因滅故問"何因如是世界滅"。他顯示如彼處生有情福力首先世界開,如是彼等罪力壞故說"不善根因"。如貪嗔癡增勝而如次病中劫、刀中劫、饑中劫此三種中劫生於開住無數劫,如是所說三壞由貪等增勝故,顯示故說"不善根"等。極增即極盛。嗔極增以極增嗔如以極銳鹹水滅宜故說"嗔極增以水滅"。如顯敵似嗔如火,如不顯敵似貪如鹹水宜為以意趣某說"嗔極增以火,貪極增以水"意趣應知。貪多轉于有情故貪力多世界滅。 410. 如是隨關係顯示壞等后今為顯示如論及彼等隨念行相故起"隨念宿住"等。 "彼壞劫"此從壞劫始於經中說,

1.244) gahitattā vuttaṃ. Tatthāpi hi imassa katipayaṃ kālaṃ bhavādīsu saṃsaraṇaṃ upalabbhatīti. Saṃvaṭṭakappe vā vaṭṭamānesu bhavādīsu imassa upapatti ahosi, taṃdassanametaṃ daṭṭhabbaṃ. Atha vā amumhi saṃvaṭṭakappeti ettha vā-saddo luttaniddiṭṭho daṭṭhabbo, tena ca aniyamatthena itarāsaṅkhyeyyānampi saṅgaho siddho hoti. Bhave vātiādīsu kāmādibhave vā aṇḍajādiyoniyā vā devādi gatiyā vā nānattakāyanānattasaññīādiviññāṇaṭṭhitiyā vā sattāvāse vā khattiyādi sattanikāye vā. Āsinti ahosiṃ. Vaṇṇasampattiṃ vāti vā-saddena vaṇṇavipattiṃ vāti dasseti.

Sālimaṃsodanāhāro vā gihikāle. Pavattaphalabhojano vā tāpasādikāle. Sāmisā gehassitā somanassādayo. Nirāmisā nekkhammassitā. Ādi-saddena vivekajasamādhijasukhādīnaṃ saṅgaho.

『『Amutrāsi』』ntiādinā sabbaṃ yāvadicchakaṃ anussaraṇaṃ dassetvā idāni aññathā atthaṃ dassetuṃ 『『apicā』』tiādi vuttaṃ. Tattha amutrāsinti sāmaññaniddesoyaṃ, byāpanicchālopo vā, amutra amutrāsinti vuttaṃ hoti. Anupubbena ārohantassa yāvadicchakaṃ anussaraṇanti ettha ārohantassāti paṭilomato ñāṇena pubbenivāsaṃ ārohantassa. Paccavekkhaṇanti anussaritānussaritassa paccavekkhaṇaṃ, na anussaraṇaṃ. Itīti vuttatthanidassanaṃ. Tañca kho yathārahato, na yathānupubbatoti dassento 『『nāmagottavasenā』』tiādimāha. Vaṇṇādīhīti vaṇṇāhāravedayitāyuparicchedehi. Odātotīti ettha iti-saddo ādiattho, pakārattho vā, tena evamādi evaṃpakāranānattatoti dassitaṃ hoti.

Pubbenivāsānussatiñāṇakathāvaṇṇanā niṭṭhitā.

Cutūpapātañāṇakathāvaṇṇanā

411.Cutiyāti cavane. Upapāteti upapajjane. Samīpatthe cetaṃ bhummavacanaṃ, cutikkhaṇasāmantā, upapattikkhaṇasāmantā cāti vuttaṃ hoti. Tathā hi vakkhati 『『ye pana āsannacutikā』』tiādi (visuddhi.

我來直譯這段巴利文： 因經中取故說。因於彼也得此于諸有等輪迴某時。或於壞劫轉諸有等此有生,此應見為顯示彼。或於彼壞劫此中或字應見為省略說,以彼不定義成就攝余無數。有等即于欲等有或卵生等胎或天等趣或異身異想等識住或有情住或剎帝利等七類有情。是即我是。色成就或即以或字顯示色失敗或。 粳米肉飯食或於居家時。自落果食或於苦行者等時。有味為家所依喜等。無味為出離所依。以等字攝取離生等持生樂等。 以"彼處是"等顯示一切隨欲隨念后今為顯示異義故說"又"等。此中彼處是即通說,或略遍語,說為彼處彼處是。次第上升隨欲隨念此中上升即逆智上升宿住。觀即對所隨念隨念觀察,非隨念。如是即顯示所說義。彼且隨如有非隨次第而顯示故說"以名姓等"等。以色等即以色食受命限。白等即此等字為等義或差別義,以此顯示如是等如是差別差別。 宿住隨念智論釋畢。 死生智論釋 411. 死即死。生即生。此為近義賓格,為死剎那鄰近生剎那鄰近義。因如是將說"但近死者"等。

2.411). Dibbacakkhuñāṇeneva sattānaṃ cuti ca upapatti ca ñāyatīti āha 『『dibbacakkhuñāṇatthanti vuttaṃ hotī』』ti. Dibbasadisattātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Ayaṃ pana viseso – tattha 『『sotadhātū』』ti padaṃ apekkhitvā itthiliṅgavasena vuttaṃ, idha napuṃsakaliṅgavasena vattabbaṃ. Tattha ca ālokapariggahena payojanaṃ natthi, idha atthīti vuttaṃ 『『ālokapariggahena mahājutikattāpi dibba』』nti, kasiṇālokānuggahena pattabbattā, sayaṃ ñāṇālokapharaṇabhāvena ca mahājutikabhāvatoti attho. Mahājutikampi hi 『『dibba』』nti vuccati 『『dibbamidaṃ byamha』』ntiādīsu. Mahāgatikattāti mahanīyagamanattā, vimhayanīyapavattikattāti attho. Vimhayanīyā hissa pavatti tirokuṭṭādigatarūpadassanato. 『『Dibbasadisattā』』ti ca hīnūpamādassanaṃ devatānaṃ dibbacakkhutopi imassa mahānubhāvattā. Tena dibbacakkhulābhāya yogino parikammakaraṇaṃ tappaṭipakkhābhibhavassa atthato tassa vijayicchā nāma hoti, dibbacakkhulābhī ca iddhimā devatānaṃ vacanaggahaṇakkhamanadhammadānavasena mahāmoggallānattherādayo viya dānaggahaṇalakkhaṇe, vohāre ca pavatteyyāti evaṃ vihāravijayicchāvohārajutigatisaṅkhātānaṃ atthānaṃ vasena imassa abhiññāñāṇassa dibbacakkhubhāvasiddhito . Saddavidū ca tesu eva atthesu divu-saddaṃ icchantīti vuttaṃ 『『taṃ sabbaṃ saddasatthānusārena veditabba』』nti.

Dassanaṭṭhenāti rūpadassanabhāvena. Cakkhunā hi sattā rūpaṃ passanti. Yathā maṃsacakkhu viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya pavattati, na tathā idaṃ. Idaṃ pana sayameva tato sātisayaṃ cakkhukiccakārīti āha 『『cakkhukiccakaraṇena cakkhumivātipi cakkhū』』ti. 『『Diṭṭhivisuddhihetuttā』』ti saṅkhepato vuttamatthaṃ vivarituṃ 『『yo hī』』tiādi vuttaṃ. Ucchedadiṭṭhiṃ gaṇhāti parato upapattiyā adassanato etthevāyaṃ satto ucchinno, evamitarepīti. Navasattapātubhāvadiṭṭhiṃ gaṇhāti lābhī adhiccasamuppattiko viya. Buddhaputtā passantiyevāti uttarapadāvadhāraṇaṃ, na purimapadāvadhāraṇaṃ. Evaṃ hi jayaddisajātakādīhi avirodho siddho hoti.

Manussānaṃ idanti mānusakaṃ, manussānaṃ gocarabhūtaṃ rūpārammaṇaṃ. Tadaññassa pana dibbatirohitātisukhumādibhedassa rūpassa dassanato atikkantamānusakaṃ. Evarūpañca manussūpacāraṃ atikkantaṃ nāma hotīti āha 『『manussūpacāraṃ atikkamitvā rūpadassanenā』』ti. Evaṃ visayamukhena dassetvā idāni visayīmukhena dassetuṃ 『『mānusakaṃ vā』』tiādi vuttaṃ. Tatthāpi maṃsacakkhātikkamo tassa kiccātikkameneva daṭṭhabbo.

Dibbacakkhunāti dibbacakkhuñāṇenapi. Daṭṭhuṃ na sakkā khaṇassa atiittaratāya atisukhumatāya kesañci rūpassa. Apica dibbacakkhussa paccuppannaṃ rūpārammaṇaṃ, tañca purejātapaccayabhūtaṃ, na ca āvajjanaparikammehi vinā mahaggatassa pavatti atthi, nāpi uppajjamānameva rūpaṃ ārammaṇapaccayo bhavituṃ sakkoti, bhijjamānaṃ vā. Tasmā 『『cutūpapātakkhaṇe rūpaṃ dibbacakkhunā daṭṭhuṃ na sakkā』』ti suvuttametaṃ. Yadi dibbacakkhuñāṇaṃ rūpārammaṇameva, atha kasmā 『『satte passatī』』ti vuttanti? Yebhuyyena sattasantānagatarūpadassanato evaṃ vuttaṃ. Sattagahaṇassa vā kāraṇabhāvato vohāravasena vuttantipi keci. Te cavamānāti adhippetāti sambandho. Evarūpeti na cutūpapātakkhaṇasamaṅginoti adhippāyo.

我來直譯這段巴利文： 2.411. 說"以天眼智即知有情死生"故說"為天眼智義"。天相似等中應說者,已於下說。但此差別 - 彼處觀待"耳界"字依陰性說,此處應依中性說。彼處無須攝取光明,此處有故說"以攝取光明為大光故天",因應以遍光攝而得,因自身遍智光而有大光義。因大光亦說"天"如"此天宮"等。大行性即偉大行性,義為奇異轉性。因其轉為奇異因見穿墻等色。"天相似"為低譬喻因勝過諸天天眼。由此行者為得天眼作準備即以義為欲勝彼對治,得天眼神通者如大目犍連長老等以容受諸天語法施行於施受相及言說,如是由住處勝欲言說光行性等義成此神通智為天眼。聲明者欲於此等義有天字故說"此一切應依聲論知"。 以見義即以見色性。因以眼有情見色。如肉眼依識示平不平如轉,此不如是。但此自勝彼作眼作用故說"以作眼作用如眼亦為眼"。"因見清凈因"略說義為顯說"因彼"等。執斷見因不見後生於此此有情斷如是其他。執新有情現見如具得自然生。佛子唯見即後分限定,非前分限定。如是成就無違犍提捨本生等。 人之此即人的,人所行色境。見彼余天隱極細等差別色故超越人的。如是色名超越人界故說"超越人界以見色"。如是由境門顯示后今為由具境門顯示故說"或人的"等。此中亦應見超越肉眼以超越其作用。 以天眼即以天眼智亦。不能見因剎那極迅速極微細某色。又天眼現在色境,彼為前生緣,無離速行準備轉廣大,生色不能為所緣緣,或滅。故善說"不能以天眼見死生剎那色"。若天眼智唯色境,何故說"見有情"?由多見有情相續色故如是說。或由有情執為因依言說而說如某些說。彼等死即爲所欲爲連詞。如是色即不具死生剎那為意趣。

Mohūpanissayaṃ nāma kammaṃ nihīnaṃ nihīnaphalaṃ hotīti āha 『『mohanissandayuttattā』』ti. Tabbiparīteti tassa hīḷitādibhāvassa viparīte , ahīḷite anohīḷite anoññāte anavaññāte cittīkateti attho. Suvaṇṇeti sundaravaṇṇe. Dubbaṇṇeti asundaravaṇṇe. Sā panāyaṃ suvaṇṇadubbaṇṇatā yathākkamaṃ kammassa adosadosūpanissayatāya hotīti āha 『『adosanissandayuttattā』』tiādi. Sundaraṃ gatiṃ gatā sugatāti āha 『『sugatigate』』ti, sugatiṃ upapanneti attho. Alobhajjhāsayā sattā vadaññū vigatamaccherā alobhūpanissayena kammunā subhagā samiddhā hontīti āha 『『alobhanissandayuttattā vā aḍḍhe mahaddhane』』ti. Dukkhaṃ gatiṃ gatā duggatāti āha 『『duggatigate』』ti. Lobhajjhāsayā sattā luddhā maccharino lobhūpanissayena kammunā duggatā durupetā hontīti āha 『『lobhanissandayuttattā vā dalidde appannapāne』』ti.

Upacitanti phalāvahabhāvena kataṃ. Yathā kataṃ hi kammaṃ phaladānasamatthaṃ hoti, tathā kataṃ upacitaṃ. Cavamānetiādīhi dibbacakkhukiccaṃ vuttanti visayamukhena visayībyāpāramāha. Purimehīti vā 『『dibbena cakkhunā』』tiādīni padāni sandhāya vuttaṃ. Ādīhīti ettha ca-saddo luttaniddiṭṭho . Tasmā 『『dibbena…pe… passatī』』ti imehi, 『『cavamāne』』tiādīhi ca dibbacakkhukiccaṃ vuttanti attho.

Iminā pana padenāti 『『yathākammūpage satte pajānātī』』ti iminā vākyena. Idha bhikkhūti imasmiṃ sāsane bhikkhu, dibbacakkhuñāṇalābhīti adhippāyo. So ca dibbacakkhuñāṇalābhī nerayike ca satte paccakkhato disvā ṭhito. Evaṃ manasi karotīti tesaṃ nerayikānaṃ nirayasaṃvattaniyassa kammassa ñātukāmatāvasena pādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammavasena manasi karoti. Kiṃ nu khotiādi manasikāravidhidassanaṃ. Evaṃ pana parikammaṃ katvā pādakajjhānaṃ samāpajjitvā vuṭṭhitassa taṃ kammaṃ ārammaṇaṃ katvā āvajjanaṃ uppajjati, tasmiṃ niruddhe cattāri, pañca vā javanāni javantītiādi sabbaṃ vuttanayameva. 『『Visuṃ parikammaṃ nāma natthī』』ti idaṃ pana dibbacakkhuñāṇena vinā yathākammūpagañāṇassa visuṃ parikammaṃ natthīti adhippāyena vuttaṃ. Evañcetaṃ icchitabbaṃ, aññathā yathākammūpagañāṇassa mahaggatabhāvo eva na siyā. Devānaṃ dassanepi eseva nayo. Nerayikadevaggahaṇaṃ cettha nidassanamattaṃ daṭṭhabbaṃ. Ākaṅkhamāno hi dibbacakkhulābhī aññagatikesupi evaṃ paṭipajjatiyeva. Tathā hi vakkhati 『『apāyaggahaṇena tiracchānayoniṃ dīpetī』』ti (visuddhi. 2.411), 『『sugatiggahaṇena manussagatipi saṅgayhatī』』ti (visuddhi.

我來直譯這段巴利文： 以癡為緣業名為卑賤卑賤果故說"具癡異熟"。彼相反即彼輕視等相反,不輕視無輕視無輕視無輕視受尊敬義。好色即美色。惡色即不美色。但此好色惡色如次因業有無嗔嗔緣故說"具無嗔異熟"等。善趣行者善趣說"善趣行",生善趣義。無貪性有情慷慨離慳以無貪緣業有福運達故說"具無貪異熟或富大財"。惡趣行者惡趣說"惡趣行"。貪性有情貪慳以貪緣業惡趣貧困故說"具貪異熟或貧少食"。 積集即以能與果而作。因如所作業能與果,如是所作積集。以死等為說天眼作用即由境門說具境作用。或前即關於"以天眼"等諸字說。等中而字為省略說。故"以天.....見"此等,"死"等以天眼作用說義。 但以此句即以"知隨業趣有情"此語。此比丘即於此教比丘,為得天眼智意趣。彼得天眼智現見地獄有情而住。如是作意即欲知彼等地獄者地獄業故入基礎禪出作意準備。"何"等為顯示作意法。如是作準備后入基礎禪出以彼業為所緣生速行,彼滅后四五速行行等一切如說理。"無別準備"此以無離天眼智有隨業趣智別準備意趣說。如是應欲,否則隨業趣智即不應為廣大。于見天亦此理。地獄天執此中應見為唯譬喻。因欲得天眼于余趣者亦如是行。因如是將說"以惡趣執顯示畜生界",以善趣執攝人趣"。;

2.411) ca. Taṃ nirayasaṃvattaniyaṃ kammaṃ ārammaṇaṃ etassāti taṃkammārammaṇaṃ. Phārusakavanādīsūti ādi-saddena cittalatāvanādīnaṃ saṅgaho.

Yathā cimassāti yathā ca imassa yathākammūpagañāṇassa visuṃ parikammaṃ natthi, evaṃ anāgataṃsañāṇassapīti visuṃ parikammābhāvaṃ nidasseti. Tattha kāraṇamāha 『『dibbacakkhupādakāneva hi imānī』』ti. Tatrāyamadhippāyo – yathā dibbacakkhulābhī nirayādiabhimukhaṃ ālokaṃ vaḍḍhetvā, nerayikādike satte disvā tehi pubbe āyūhitaṃ nirayasaṃvattaniyādikaṃ kammaṃ tādisena samādānena, tajjena ca manasikārena parikkhate citte yāthāvato jānāti, evaṃ yassa yassa sattassa samanantarā anāgataṃ attabhāvaṃ ñātukāmo taṃ taṃ odissa ālokaṃ vaḍḍhetvā tena tena atīte, etarahi vā āyūhitaṃ tassa nibbattakaṃ kammaṃ yathākammūpagañāṇena disvā tena nibbattetabbaṃ anāgataṃ attabhāvaṃ ñātukāmo tādisena samādānena, tajjena ca manasikārena parikkhate citte yāthāvato jānāti. Eseva nayo tato paresupi attabhāvesu. Etaṃ anāgataṃsañāṇaṃ nāma. Yasmā etaṃ dvayaṃ dibbacakkhuñāṇe satiyeva sijjhati, nāsati. Tena vuttaṃ 『『imāni dibbacakkhunā saheva ijjhantī』』ti.

Kāyena duṭṭhu caritaṃ, kāyato vā uppannaṃ kilesapūtikattā duṭṭhaṃ caritaṃ kāyaduccaritanti evaṃ yojetabbo. Kāyoti cettha copanakāyo adhippeto. Kāyaviññattivasena pavattaṃ akusalaṃ kāyakammaṃ kāyaduccaritanti. Itaresūti vacīmanoduccaritesu. Yasmiṃ santāne kammaṃ katūpacitaṃ, asatissa antarupacchede vipākārahabhāvassa avigacchanato so tena sahitoyevāti vattabboti āha 『『samannāgatāti samaṅgībhūtā』』ti. 『『Anatthakāmā hutvā』』ti etena mātāpitaro viya puttānaṃ, ācariyupajjhāyā viya ca nissitakānaṃ atthakāmā hutvā garahakā upavādakā na hontīti dasseti. Guṇaparidhaṃsanenāti vijjamānānaṃ guṇānaṃ viddhaṃsanena, vināsanenāti attho. Nanu ca antimavatthunāpi upavādo guṇaparidhaṃsanamevāti? Saccametaṃ. Guṇāti panettha jhānādivisesā uttarimanussadhammā adhippetāti sīlaparidhaṃsanaṃ visuṃ gahitaṃ. Tenāha 『『natthi imesaṃ samaṇadhammo』』tiādi. Samaṇadhammoti ca sīlasaṃyamaṃ sandhāya vadati. Jānaṃ vāti yaṃ upavadati, tassa ariyabhāvaṃ jānanto vā. Ajānaṃ vāti ajānanto vā. Jānanaṃ ajānanaṃ cettha appamāṇaṃ, ariyabhāvo eva pamāṇaṃ. Tenāha 『『ubhayathāpi ariyūpavādova hotī』』ti. 『『Ariyo』』ti pana ajānato aduṭṭhacittasseva tattha ariyaguṇābhāvaṃ pavedentassa guṇaparidhaṃsanaṃ na hotīti tassa ariyūpavādo natthīti vadanti. Satekicchaṃ pana hoti khamāpanena, na anantariyaṃ viya atekicchaṃ.

Rujjhatīti tudati, dukkhaṃ vedanaṃ uppādetīti attho. Tanti taṃ theraṃ, taṃ vā kiriyaṃ. Jānanto eva thero 『『atthi te, āvuso, patiṭṭhā』』ti pucchi. Itaropi saccābhisamayo sāsane patiṭṭhāti āha 『『sotāpanno aha』』nti. Thero taṃ karuṇāyamāno 『『khīṇāsavo tayā upavadito』』ti attānaṃ āvikāsi.

Sace navakatarā honti tasmiṃ vihāre bhikkhū. Sammukhā akhamāpentepīti purato khamāpane asambhavantepi. 『『Akhamante』』ti vā pāṭho. Taṃ sotāpannassa vasena veditabbaṃ.

Parinibbutamañcaṭṭhānanti pūjākaraṇaṭṭhānaṃ sandhāyāha.

我來直譯這段巴利文： 2.411. 彼地獄業為此所緣為此業所緣。粗惡林等即以等字攝取美莊林等。 如此即如此隨業趣智無別準備,如是未來分智即顯示無別準備。此中說因"因此等以天眼為基"。此中此意趣 - 如得天眼增大向地獄等光明,見地獄等有情已以如是受持,如是作意檢查心如實知彼等先造地獄等業,如是欲知何何有情次後未來身以增大光明對彼彼,以隨業趣智見彼過去或現在所造生彼業已欲知彼所生未來身以如是受持,如是作意檢查心如實知。此即理于彼后諸身。此名未來分智。因此二于有天眼時成就非無。故說"此等與天眼共成就"。 身惡行即以身惡行,或從身生因煩惱腐惡行應如是構成。此中身即動身為意趣。依身錶轉不善身業為身惡行。其他即語意惡行。於何相續造積集業,因不離應得果性彼與此俱故應說故說"具足即相應"。"成不利慾"以此顯示不如母父于子、軌範師于依止者成利慾而責呵誹謗。以破壞德即以壞現有德,義為滅。豈非以究竟事亦誹謗即破壞德?此實。但此德即意指禪等殊勝過人法故別取破戒。故說"此等無沙門法"等。沙門法即關於戒束。知或即知所誹謗彼為聖者。不知或即不知。此中知不知非衡量,聖性為衡量。故說"二者皆為謗聖"。但說不知無惡意于彼顯示無聖德者非破壞德故彼無謗聖。但可治以請赦,非如無間業不可治。 傷即刺,義為生苦受。彼即彼長老,或彼作。長老知而問"友,汝有立足?"。他亦以真諦現觀為教法立足故說"我為預流"。長老悲愍彼顯示自己"汝謗漏盡"。 若彼住處比丘更新。雖不面請赦即雖不可能面前請赦。或讀作"不赦"。彼應依預流知。 入滅床處即關於作供養處說。

Samādātabbaṭṭhena samādānāni, kammāni samādānāni yesaṃ, te kammasamādānā, micchādiṭṭhivasena kammasamādānā, hetuatthaṃ vā antogadhaṃ katvā micchādiṭṭhivasena pare kammesu samādāpakā micchādiṭṭhikammasamādānā. Tayimamatthaṃ dassento 『『micchādiṭṭhivasenā』』tiādimāha. Sīlasampannotiādi paripakkindriyassa maggasamaṅgino vasena vuttaṃ. Aggamaggaṭṭhe pana vattabbameva natthi. Aññanti arahattaṃ. Evaṃsampadanti yathā taṃ avassambhāvī, evamidampīti attho. Taṃ vācaṃ appahāyātiādīsu ariyūpavādaṃ sandhāya 『『puna evarūpiṃ vācaṃ na vakkhāmī』』ti vadanto vācaṃ pajahati nāma, 『『puna evarūpaṃ cittaṃ na uppādessāmī』』ti cintento cittaṃ pajahati nāma, 『『puna evarūpiṃ diṭṭhiṃ na gaṇhissāmī』』ti pajahanto diṭṭhiṃ pajahati nāma, tathā akaronto neva pajahati, na paṭinissajjati. Yathābhataṃnikkhitto, evaṃ nirayeti yathā nirayapālehi āharitvā niraye ṭhapito, evaṃ niraye ṭhapitoyevāti attho. Micchādiṭṭhivasena akattabbaṃ nāma pāpaṃ natthi, yato saṃsārakhāṇubhāvopi nāma hotīti āha 『『micchādiṭṭhiparamāni, bhikkhave, vajjānī』』ti.

『『Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati, ayañceva kāyo, bahiddhā ca nāmarūpa』』nti (dī. ni. 1.147) evamādīsu viya idha kāya-saddo khandhapañcakavisayoti āha 『『kāyassa bhedāti upādinnakkhandhapariccāgā』』ti. Avītarāgassa maraṇato paraṃ nāma bhavantarūpādānamevāti āha 『『paraṃ maraṇāti tadanantaraṃ abhinibbattikkhandhaggahaṇe』』ti. Yena tiṭṭhati, tassa upacchedeneva kāyo bhijjatīti āha 『『kāyassa bhedāti jīvitindriyassa upacchedā』』ti.

Eti imasmā sukhanti ayo, puññanti āha 『『puññasammatā ayā』』ti. Ayanti etasmā sukhānīti āyo, puññakammādisukhasādhanaṃ. Tenāha 『『sukhānaṃ vā āyassa abhāvā』』ti. Iyati assādiyatīti ayo, assādoti āha 『『assādasaññito ayo』』ti.

Nāgarājādīnanti ādi-saddena supaṇṇādīnaṃ saṅgaho. Asurasadisanti petāsurasadisaṃ. Soti asurakāyo. Sabbasamussayehīti sabbehi sampattisamussayehi. Vuttavipariyāyenāti 『『suṭṭhu caritaṃ, sobhanaṃ vā caritaṃ anavajjattā』』tiādinā 『『kāyaduccaritenā』』tiādīnaṃ padānaṃ vuttassa atthassa vipariyāyena.

Nigamanavacanaṃ vuttassevatthassa puna vacananti katvā. Ayamettha saṅkhepatthoti 『『dibbena cakkhunā…pe… passatī』』ti ettha ayaṃ yathāvutto saṅkhepattho.

我來直譯這段巴利文： 以應受持義為受持,彼等業為受持者為業受持,依邪見力業受持,或含因義依邪見力令他受持業為邪見業受持。顯示此義故說"依邪見力"等。具戒等依根成熟道相應者說。于上道者則無所說。余即阿羅漢。如是成即如彼必然,如是此亦義。不捨彼語等中關於謗聖說"不再說如是語"說者舍語,"不再生如是心"思者舍心,"不再取如是見"舍者舍見,不如是作者不捨不棄。如所帶置如是地獄即如地獄卒持來置地獄,如是置地獄義。依邪見力無不應作惡,由此即為輪迴樁故說"諸比丘,邪見為最過失"。 如"諸比丘,如來身住斷有結,此身及外名色"等此中身字為五蘊境故說"身壞即舍所執蘊"。未離貪死後即取未來有故說"死後即取次生蘊"。以彼住故斷即身壞故說"身壞即斷命根"。 來此樂為道,福故說"認為福道"。從此樂為道,福業等樂因。故說"或無樂道"。受用為道,受用故說"名受用道"。 龍王等即以等字攝金翅等。如阿修羅即如餓鬼阿修羅。彼即阿修羅眾。一切集即一切成就集。說相反即以"善行或美行因無過失"等與"身惡行"等諸句所說義相反。 結語即重說所說義而作。此中略義即"以天眼...見"此中此如所說略義。

412.Kasiṇārammaṇanti aṭṭhannampi kasiṇānaṃ vasena kasiṇārammaṇaṃ. Sabbākārenāti 『『cuddasavidhena cittaparidamanena aṭṭhaṅgasamannāgamena bhūmipādapadamūlasampādanenā』』ti iminā sabbappakārena. Abhinīhārakkhamaṃ dibbacakkhuñāṇābhimukhaṃ pesanārahaṃ pesanayoggaṃ katvā. Āsannaṃ kātabbanti dibbacakkhuñāṇuppattiyā samīpabhūtaṃ kātabbaṃ. Tattha upacārajjhānaṃ paguṇataraṃ katvā ārammaṇañca vaḍḍhetabbaṃ. Tenāha 『『upacārajjhānagocaraṃ katvāvaḍḍhetvā ṭhapetabba』』nti. Tatthāti tasmiṃ vaḍḍhite kasiṇārammaṇe. Appanāti jhānavasena appanā. Na hi akataparikammassa abhiññāvasena appanā ijjhati. Tenāha 『『pādakajjhānanissayaṃ hotī』』ti, pādakajjhānārammaṇaṃ hotīti attho. Na parikammanissayanti parikammassa taṃ kasiṇārammaṇaṃ apassayo na hoti. Tathā sati rūpadassanaṃ na siyā. Imesūti yathāvuttesu tejokasiṇādīsu tīsu kasiṇesu. Uppādetvāti upacārajjhānuppādanena uppādetvā. Upacārajjhānapavattiyā hi saddhiṃ paṭibhāganimittuppatti. Tatthāti kasiṇaniddese.

Antoyeva rūpagataṃ passitabbaṃ na bahiddhā vikkhepāpattihetubhāvato. Parikammassa vāro atikkamatīti idha parikammaṃ nāma yathāvuttakasiṇārammaṇaṃ upacārajjhānaṃ, taṃ rūpagataṃ passato na pavattati. Kasiṇālokavasena ca rūpagatadassanaṃ, kasiṇāloko ca parikammavasenāti tadubhayampi parikammassa appavattiyā na hoti. Tenāha 『『tato āloko antaradhāyati, tasmiṃ antarahite rūpagatampi na dissatī』』ti. Rūpagataṃ passato parikammassa vāro atikkamati, parikammamatikkantassa kasiṇārammaṇaṃ ñāṇaṃ na hotīti rūpagataṃ na dissati, kathaṃ pana paṭipajjitabbanti āha 『『athānenā』』tiādi. Evaṃ anukkamenāti punappunaṃ pādakajjhānaṃ samāpajjitvā tato tato vuṭṭhāya abhiṇhaṃ ālokassa pharaṇavasena āloko thāmagato hoti ciraṭṭhāyī. Tathā ca sati tattha sucirampi rūpagataṃ passateva. Tena vuttaṃ 『『ettha āloko…pe… hotī』』ti.

Svāyamattho tiṇukkūpamāya vibhāvetabboti dassento āha 『『rattiṃ tiṇukkāyā』』tiādi. Tattha punappunaṃ pavesananti punappunaṃ pādakajjhānasamāpajjanaṃ. Thāmagatālokassayathāparicchedena ṭhānanti yattakaṃ ṭhānaṃ paricchinditvā kasiṇaṃ vaḍḍhitaṃ, thāmagatassa ālokassa tattakaṃ pharitvā avaṭṭhānaṃ.

Anāpāthagatanti āpāthagamanayogyassa vasena vuttaṃ. Antokucchigatādi pana tadabhāvato tena visesitabbameva. Tadevāti dibbacakkhumeva . Etthāti etesu rūpamārabbha pavattacittesu. Rūpadassanasamatthanti rūpaṃ sabhāvato vibhāvanasamatthaṃ cakkhuviññāṇaṃ viya. Pubbabhāgacittānīti āvajjanaparikammasaṅkhātāni pubbabhāgacittāni. Tāni hi ārammaṇaṃ karontānipi na yāthāvato taṃ vibhāvetvā pavattanti āvajjanasampaṭicchanacittāni viya.

Taṃ panetaṃ dibbacakkhu. Paripanthoti antarāyiko. Jhānavibbhantakoti jhānummattako jhānabhāvanāmukhena ummādappatto. Appamattena bhavitabbanti 『『dibbacakkhu mayā adhigata』』nti santosaṃ anāpajjitvā vipassanānuyogavasena vā saccābhisamayavasena vā appamattena bhavitabbaṃ.

『『Evaṃ passitukāmenā』』tiādinā dibbacakkhussa nānāvajjanaparikammañceva dibbacakkhuñāṇañca dassitaṃ, na tassa uppattikkamoti taṃ dassetuṃ 『『tatrāya』』ntiādi vuttaṃ. Taṃ heṭṭhā vuttanayattā suviññeyyameva.

Cutūpapātañāṇakathāvaṇṇanā niṭṭhitā.

我來直譯這段巴利文： 412. 遍處所緣即依八遍處遍處所緣。一切行相即以"十四種心調伏八支具足地足基處成就"此一切方式。作堪引導即作天眼智趨向應派遣適宜派遣。應作近即應作天眼智生近。彼中應作更熟練近行禪及應增大所緣。故說"作近行禪行處增大應住"。彼中即彼增大遍處所緣。安止即依禪安止。因未作準備不成就神通安止。故說"為基礎禪所依",義為基礎禪所緣。非準備所依即準備彼遍所緣非所依。如是無色見。此即如所說火遍等三遍中。生即以生近行禪而生。因近行禪轉與似相生。彼中即遍處說。 應見內色不應外因為散亂因。超越準備轉即此準備名如所說遍處所緣近行禪,見色者不轉。依遍光見色,遍光依準備故二者亦因準備不轉無。故說"由此光滅,彼滅時亦不見色"。見色者超越準備,超越準備者無遍所緣智故不見色,如何應行故說"然後彼"等。如是次第即以數數入基礎禪從彼彼出依數遍光光變強久住。如是于彼見色甚久。故說"此中光...有"。 此義應以火炬譬喻顯示故說"夜火炬"等。此中數數入即數數入基礎禪。強光如限立即增大遍多少處,強光遍住彼多。 非所行即依適合所行說。但內腹等因無彼應以彼差別。即彼即天眼。此即此等緣色轉心中。能見色即能如實顯色如眼識。前分心即名速行準備前分心。因彼雖作所緣不如實顯轉如速行領受心。 但此天眼。違逆即障礙。禪狂即禪癡以禪修門得癡。應不放逸即不應生"天眼我已證"滿足,應依修觀或現觀諦而不放逸。 以"如是欲見"等顯示天眼不同速行準備及天眼智,非顯示彼生次第故說"此中此"等。彼因如下說理易知。 死生智論釋畢。

Pakiṇṇakakathāvaṇṇanā

413.Itīti evaṃ vuttappakārenāti attho. Tena 『『so evaṃ samāhite citte』』tiādinā (dī. ni. 1.244-245; ma. ni. 1.384, 431-433; pārā. 12-14) yathādassitapāḷigatiṃ, tassā atthavivaraṇanayañca paccāmasati. Saccesu viya ariyasaccāni khandhesu upādānakkhandhā antogadhā. Tadubhaye ca sabhāvato, samudayato, atthaṅgamato, assādato, ādīnavato, nissaraṇato ca yathābhūtaṃ sayambhuñāṇena avedi aññāsi paṭivijjhi pavedesi vāti sātisayena pañcakkhandhāvabodhena bhagavāva thometabboti āha 『『pañcakkhandhavidū』』ti. Ñatvā viññeyyāti sambandho. Tāsūti pañcasu abhiññāsu. Taggahaṇeneva ca paribhaṇḍañāṇānaṃ gahitattā 『『pañcā』』ti vuttaṃ. Tenāha 『『etāsu hī』』tiādi.

Tattha paribhaṇḍañāṇānīti parivārañāṇāni. Yathā hi sinerussa parivāraṭṭhānāni yāni taṃsiddhiyā siddhāni mekhalaṭṭhānāni paribhaṇḍānīti vuccanti, evaṃ imānipi dibbacakkhusiddhiyā siddhāni tassa paribhaṇḍānīti vuttāni. Idhāgatānīti ettha idhāti yathādassitāni suttapadāni sandhāya vuttaṃ. Tato aññesu pana sāmaññaphalādīsu manomayañāṇampi visuṃ abhiññāñāṇabhāvena āgataṃ.

『『Tesū』』ti idaṃ paccāmasanaṃ kiṃ tikānaṃ, udāhu ārammaṇānanti? Kiñcettha yadi tikānaṃ, tadayuttaṃ. Na hi tikesu abhiññāñāṇāni pavattanti. Atha ārammaṇānaṃ, tampi ayuttaṃ. Na hi aññaṃ uddisitvā aññassa paccāmasanaṃ yuttanti. Yathā icchati, tathā bhavatu tāva tikānaṃ, nanu vuttaṃ 『『na hi tikesu abhiññāñāṇāni pavattantī』』ti? Nāyaṃ virodho tikavohārena ārammaṇānaṃyeva gayhamānattā. Atha vā pana hotu ārammaṇānaṃ, nanu vuttaṃ 『『na hi aññaṃ uddisitvā aññassa paccāmasanaṃ yutta』』nti? Ayampi na doso yathāvuttakāraṇenevāti.

1. Asatipi vatthubhede bhūmikālasantānabhedavasena bhinnesu sattasu ārammaṇesu. Tikavasena hesa bhedo gahito. Iddhividhañāṇassa maggārammaṇatāya abhāvato idha maggārammaṇatiko na labbhati. Tanti iddhividhañāṇaṃ. Kāyaṃ cittasannissitaṃ katvātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Upayogaladdhanti laddhaupayogavacanaṃ. Dutiyāvibhattivasena vuttaṃ 『『kāyaṃ pariṇāmetī』』ti. Tenāha 『『rūpakāyārammaṇato』』ti, rūpakāyassa vaṇṇārammaṇatoti attho.

Tadeva cittanti yadeva kāyavasena cittapariṇāmane vuttaṃ pādakajjhānacittaṃ, tadeva. Rāmagāme cetiyaṃ ṭhapetvā sesesu sattasu cetiyesu dhātuyo iddhiyā āharitvā rājagahe bhūmigharamaṇḍape kataṃ mahādhātunidhānaṃ. 『『Ime gandhā』』tiādinā paccuppanne gandhādike gahetvāpi asussanādivisesayuttaṃ anāgatameva nesaṃ rūpaṃ adhiṭṭhānacittassa ārammaṇaṃ hoti anāgatādhiṭṭhānattā. Vattaniyasenāsanaṃ nāma viñjhāṭaviyaṃ vihāro. Dadhirasanti dadhimaṇḍo, taṃ adhiṭṭhahantassa anāgataṃ dadhivaṇṇaṃ ārammaṇaṃ hoti. Paccuppannārammaṇaṃ hoti paccuppannassa rūpakāyassa ārammaṇakaraṇato.

Sakāyacittānanti attano kāyassa, cittassa ca.

415.Saddo ca paritto sabbassa rūpassa kāmāvacarabhāvato. Vijjamānamevāti vattamānaṃyeva.

我來直譯這段巴利文： 雜論釋 413. 如是即如是所說行相義。以此"彼如是心定"等攝取如所示聖典行相及其義釋理。如諦中聖諦蘊中取蘊攝入。彼二以自性、集、滅、味、患、出離如實以自覺智知解通達說故以殊勝五蘊覺佛應贊故說"知五蘊"。知應知為連詞。彼即五神通。以彼執即執圍繞智故說"五"。故說"因此"等。 此中圍繞智即眷屬智。如須彌圍繞處以彼成就而成為帶處說圍繞,如是此等以天眼成就而成說為彼圍繞。此來即此中此關於如所示經句說。但于彼余沙門果等意生智亦別來為神通智。 "彼等"此攝取為三法,或為所緣?此中若三法,彼不應。因神通智不轉於三法。若所緣,彼亦不應。因不應攝取此說彼。如所欲且為三法,豈非說"因神通智不轉於三法"?此無違因以三言攝取唯所緣。或且為所緣,豈非說"因不應攝取此說彼"?此亦無過因如所說因。 414. 雖無事物差別于依地時相續差別七所緣。因此差別以三法執。神變智因無緣道故此不得緣道三法。彼即神變智。作身依心等中應說者已於下說。得對格即得對格語。依第二轉聲說"化身"。故說"從色身所緣",義為色身色所緣。 即彼心即彼依身化心說基礎禪心。除羅摩村支提于餘七支提以神通取捨利於王舍城地室殿作大舍利藏。"此等香"等雖取現在香等但不枯等差別未來彼等色為決意心所緣因決意未來。轉住處名毗舍陀維林寺。酪味即酪精,彼決意者未來酪色為所緣。為現在所緣因作現在色身所緣。 自身心即自身及心。 415. 聲小因一切色慾界性。唯存即唯現。

416.Sotāpannassacittanti sotāpannassa āveṇikaṃ cittaṃ. Sakadāgāmissātiādīsupi eseva nayo. Yāva arahato netabbanti 『『sakadāgāmī anāgāmino cittaṃ na jānāti, anāgāmī arahato』』ti evaṃ netabbaṃ. Sabbesanti sabbesaṃ ariyānaṃ jānāti, ko pana vādo anariyānaṃ. Aññopi ca uparimo anāgāmiādi heṭṭhimassa sakadāgāmiādikassa cittaṃ jānātīti sambandho.

Atītassa, anāgatassa ca parassa cittassa jānanaṃ sambhavati, paccuppannassa pana na sambhavatīti adhippāyena pucchati 『『kathaṃ paccuppannaṃ ārammaṇaṃ hotī』』ti. Itaro yattha sambhavati, taṃdassanatthaṃ paccuppannaṃ tāva vibhajitvā dassento 『『paccuppannaṃ nāma tividha』』ntiādimāha. Tattha uppādaṭṭhitibhaṅgappattanti uppādaṃ, ṭhitiṃ, bhaṅgañca pattaṃ, khaṇattayapariyāpannanti attho. Etthantare ekadvesantativārā veditabbāti etthantare pavattā rūpasantativārā ekadvesantativārā nāmāti veditabbāti attho. Ālokaṭṭhānato ovarakaṃ paviṭṭhassa pageva tattha nisinnassa viya yāva rūpagataṃ pākaṭaṃ hoti. Tattha upaḍḍhavelā avibhūtavārā, upaḍḍhavelā vibhūtavārā, tadubhayaṃ gahetvā 『『dve santativārā』』ti vuttaṃ. Tayidaṃ na sabbasādhāraṇaṃ, ekaccassa sīghampi pākaṭaṃ hotīti 『『ekadvesantativārā』』ti ekaggahaṇampi kataṃ, atiparittasabhāvautuādisamuṭṭhānā vā ekadvesantativārā veditabbā.

Tīre akkantaudakalekhā nāma kālussiyaṃ gatā tīrasamīpe udakarāji. Yāva na vippasīdatīti kālussiyavigamena yāva vippasannā na hoti. Keci pana 『『atinte tīre allapādena akkante yāva pāde udakalekhā na vippasīdati, na saṃsīdati, na vūpasammatī』』ti evamettha atthaṃ vadanti. Te panete kiriyābhedena vuttā kālavisesā, na aññamaññaṃ samasamā, ūnādhikabhāgavantova daṭṭhabbā. Dve tayo javanavārā kāmāvacarajavanavasena veditabbā, na itarajavanavasena. Na hi te parimitakālā, anantarā pavattabhavaṅgādayopi tadantogadhāva daṭṭhabbā. Tadubhayanti rūpārūpasantatidvayaṃ.

Ekabhavaparicchinnanti paṭisandhicutiparicchinnaṃ. Ekabhavapariyāpannaṃ dhammajātaṃ etarahīti vattabbaṃ addhāpaccuppannaṃ nāma. Manoti sasampayuttaṃ viññāṇamāha. Dhammāti ārammaṇadhammā. Manoti vā manāyatanaṃ. Dhammāti vedanādayo arūpakkhandhā. Ubhayametaṃ paccuppannanti addhāpaccuppannaṃ hontaṃ etaṃ ubhayaṃ hotīti attho. Viññāṇanti nikantiviññāṇaṃ. Tañhi tasmiṃ paccuppanne chandarāgavasena paṭibaddhaṃ hoti. Abhinandatīti taṇhādiṭṭhābhinandanāhi abhinandati. Tathābhūto ca vatthupariññāya abhāvato tesu paccuppannesu dhammesu saṃhīrati taṇhādiṭṭhīhi ākaḍḍhīyati. Ettha ca dvādasāyatanānaṃ 『『etaṃ paccuppanna』』nti (ma. ni. 3.284) āgatattā tattha pavatto chandarāgo addhāpaccuppannārammaṇo, na khaṇapaccuppannārammaṇoti viññāyatīti dassento 『『yaṃ sandhāya bhaddekarattasutte…pe… saṃhīratīti vutta』』nti āha. 『『Paccuppannañca yo dhammaṃ, tattha tattha vipassatī』』ti (ma. ni.

我來直譯這段巴利文： 416. 預流者心即預流者特有心。一來等中亦此理。乃至應至阿羅漢即"一來不知不還心,不還不知阿羅漢"如是應引。一切即知一切聖者,何況非聖者。又上不還等知下一來等心為連詞。 過去未來他心知有,現在不有故意趣問"如何為現在所緣"。他為顯示何處有故分別現在而顯示說"現在名三種"等。此中得生住滅即得生住滅,義為攝三剎那。此間應知一二相續轉即此間轉色相續轉名一二相續轉應知義。從光處入室先已坐者如是乃至色顯。此中半時不明轉,半時明轉,取彼二說"二相續轉"。此非普遍,某者速亦明故作"一二相續轉"一執,或應知極小自性時等等起一二相續轉。 岸踏水跡名至混濁岸近水列。乃未清即以離混濁乃至不清。某些說"未濕岸以濕足踏乃至足水跡不清不沉不息"如是此義。但彼等以業差別說時特別,不相等,應見有少多分。二三速行轉依欲界速行應知,非余速行。因彼非限定時,次轉有分等亦應見彼攝。彼二即色非色相續二。 限一有即限生死。應說攝一有法為現在名現在分。意即說具相應識。法即所緣法。或意為意處。法為受等非色蘊。此二為現在即此二為分現在義。識即欲識。因彼于彼現在依欲貪力系縛。喜即以愛見喜而喜。如是為且因無事遍知于彼現在法引彼以愛見牽引。此中因十二處來為"此現在",于彼轉欲貪為分現在所緣,非剎那現在所緣而知故顯說"關於此賢善一夜經...說引"。"於此此現在法,隨觀";

3.272, 285) etthāpi vipassanācittaṃ khaṇapaccuppannaṃ, vipassitabbadhammā addhāpaccuppannāti gahetabbaṃ. Aññathā vipassanāva na sambhaveyya. 『『Khaṇapaccuppannaṃ pāḷiyaṃ āgata』』nti na vuttaṃ tassa vasena ārammaṇakaraṇassa aṭṭhakathāyaṃ anāgatattā.

Kecīti abhayagirivāsino. Ekakkhaṇe cittaṃ uppajjatīti iddhicittassa uppattisamakālameva paracittassapi uppattisambhavatoti yuttidassanaṃ. Yathā ākāsetiādi sadisūdāharaṇaṃ. Taṃ pana tesaṃ vacanaṃ ayuttaṃ. Kasmā? Maggaphalavīthito aññattha aniṭṭhe ṭhāne āvajjanajavanānaṃ nānārammaṇabhāvappattidosatoti yuttivacanaṃ.

Yadi evaṃ kathaṃ cetopariyañāṇaṃ paccuppannārammaṇaṃ hotīti āha 『『santatipaccuppannaṃ panā』』tiādi . Addhāpaccuppannaṃ pana javanavārena dīpetabbaṃ, na sakalena paccuppannaddhunāti adhippāyo.

Tatrāyaṃ dīpanātiādi javanavārassa addhāpaccuppannabhāvadīpanamukhena iddhicittassa pavattiākāradīpanaṃ. Itarānīti āvajjanaparikammacittāni. Ettha ca 『『kecī』』ti yadipi abhayagirivāsino adhippetā, te pana cittassa ṭhitikkhaṇaṃ na icchantīti 『『ṭhitikkhaṇe vā paṭivijjhatī』』ti na vattabbaṃ siyā. Tathā ye 『『iddhimassa ca parassa ca ekakkhaṇe cittaṃ uppajjatī』』ti vadanti, tesaṃ 『『ṭhitikkhaṇe vā bhaṅgakkhaṇe vā paṭivijjhatī』』ti vacanaṃ na sameti. Na hi tasmiṃ khaṇadvaye uppajjamānaṃ paracittena saha ekakkhaṇe uppajjati nāmāti. Ṭhitibhaṅgakkhaṇesu ca uppajjamānaṃ ekadesaṃ paccuppannārammaṇaṃ, ekadesaṃ atītārammaṇaṃ āpajjati. Yañca vuttaṃ 『『parassa cittaṃ jānissāmīti rāsivasena mahājanassa citte āvajjite』』ti, ettha ca mahājano atthato pare anekapuggalāti 『『paresaṃ cittaṃ jānissāmī』』ti āvajjanappavatti vattabbā siyā. Athāpi parassāti mahājanassāti attho sambhaveyya, tathāpi tassa ekapuggalasseva vā cittarāsiṃ āvajjitvā ekassa paṭivijjhanaṃ ayuttaṃ. Na hi rāsiāvajjanaṃ ekadesāvajjanaṃ hotīti, tasmā tehi 『『mahājanassa citte āvajjite』』tiādi na vattabbaṃ.

Yaṃ pana te vadanti 『『yasmā iddhimassa ca parassa ca ekakkhaṇe cittaṃ uppajjatī』』ti. Tatthāyaṃ adhippāyo yutto siyā, cetopariyañāṇalābhī parassa cittaṃ ñātukāmo pādakajjhānaṃ samāpajjitvā vuṭṭhāya atītādivibhāgaṃ akatvā cittasāmaññena 『『imassa cittaṃ jānāmi, imassa cittaṃ jānāmī』』ti parikammaṃ katvā puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya sāmaññeneva cittaṃ āvajjitvā tiṇṇaṃ, catunnaṃ vā parikammānaṃ anantarā cetopariyañāṇena paracittaṃ paṭivijjhati vibhāveti rūpaṃ viya dibbacakkhunā. Tato paraṃ pana kāmāvacaracittehi sarāgādivavatthānaṃ hoti nīlādivavatthānaṃ viya. Tattha dibbacakkhunā diṭṭhahadayavatthurūpassa sattassa abhimukhībhūtassa cittasāmaññena cittaṃ āvajjayamānaṃ āvajjanaṃ abhimukhībhūtaṃ vijjamānaṃ cittaṃ ārammaṇaṃ katvā cittaṃ āvajjeti. Parikammāni ca taṃ taṃ vijjamānaṃ cittaṃ cittasāmaññeneva ārammaṇaṃ katvā cittajānanaparikammāni hutvā pavattanti. Cetopariyañāṇaṃ pana vijjamānaṃ cittaṃ paṭivijjhantaṃ vibhāventaṃ tena saha ekakkhaṇe eva uppajjati.

我來直譯這段巴利文： 3.272, 285. 此中亦觀心為剎那現在,應觀法應取為分現在。否則觀不應有。"剎那現在來於聖典"不說因依彼作所緣不來於註釋。 某即無畏山住者。一剎那心生即神通心生同時他心生有故顯示理。如虛空等為同譬喻。但彼等語不應。何故?除道果路于不善處覺速行成異所緣性過故為理語。 若如是如何他心智為現在所緣故說"但相續現在"等。但應以速行轉顯分現在,非一切現在分意趣。 此中此顯示等以顯示速行轉分現在性門顯示神通心轉行相。余即覺準備心。此中雖"某"意指無畏山住者,但彼等不欲心住剎那故不應說"或通達住剎那"。如是彼等說"神通者及他一剎那心生",彼等"或通達住剎那滅剎那"語不合。因於彼二剎那生者不名與他心同一剎那生。于住滅剎那生者一分為現在所緣,一分為過去所緣。說"我將知他心以聚于大眾心覺"此中大眾實義為多個他人故應說"我將知彼等心"覺轉。或亦他即大眾義有,如是亦覺一人心聚而通達一者不應。因聚覺非一分覺故,故彼等不應說"覺大眾心"等。 但彼等說"因神通者及他一剎那心生"。此中此意趣應理,得他心智欲知他心入基礎禪出不作過去等分別以心總相"我知此心,我知此心"作準備再入基礎禪出以總相覺心於三四準備后以他心智通達顯示他心如以天眼色。從此後以欲界心有貪等決定如青等決定。此中以天眼見心所依色有情趣向以心總相覺心覺趣向存在心作所緣覺心。準備亦作彼彼存在心以心總相為所緣為知心準備而轉。但他心智通達顯示存在心與彼同一剎那生。

Tattha yasmā santānassa santānaggahaṇato ekattavasena āvajjanādīni 『『citta』』ntveva pavattāni. Tañca cittameva, yaṃ cetopariyañāṇena vibhāvitaṃ. Tasmā samānākārappavattito na aniṭṭhe maggaphalavīthito aññasmiṃ ṭhāne nānārammaṇatā āvajjanajavanānaṃ hoti. Paccuppannārammaṇañca parikammaṃ paccuppannārammaṇassa cetopariyañāṇassa āsevanapaccayena paccayoti siddhaṃ hoti. Atītattiko ca evaṃ upapanno hoti. Aññathā santatipaccuppanne, addhāpaccuppanne ca 『『paccuppanna』』nti idha vuccamāne atītānāgatānañca paccuppannatā āpajjeyya. Tathā ca sati 『『paccuppanno dhammo paccuppannassa dhammassa anantarapaccayena paccayo』』ti vattabbaṃ siyā, na ca taṃ vuttaṃ. 『『Atīto dhammo paccuppannassa dhammassa anantarapaccayena paccayo. Purimā purimā atītā khandhā pacchimānaṃ pacchimānaṃ paccuppannānaṃ khandhānaṃ anantara …pe… anulomaṃ gotrabhussā』』tiādi vacanato (paṭṭhā. 2.18.5) na addhāsantatipaccuppannesveva ca anantarātītā cattāro khandhā atītāti viññāyanti. Na ca abhidhammamātikāyaṃ (dha. sa. tikamātikā 18-19) āgatassa paccuppannapadassa addhāsantatipaccuppannapadatthatā katthaci pāḷiyaṃ vuttā. Tasmā tehi iddhimassa ca parassa ca ekakkhaṇe cittuppattiyā cetopariyañāṇassa paccuppannārammaṇatā vuttā. Yadā pana 『『yaṃ imassa cittaṃ pavattaṃ, taṃ jānāmi. Yaṃ bhavissati, taṃ jānāmī』』ti vā ābhogaṃ katvā pādakajjhānasamāpajjanādīni karoti, tadā āvajjanaparikammāni, cetopariyañāṇañca atītānāgatārammaṇāneva honti āvajjaneneva vibhāgassa katattā.

Ye pana 『『iddhimā parassa cittaṃ jānitukāmo āvajjeti, āvajjanaṃ khaṇapaccuppannaṃ ārammaṇaṃ katvā teneva saha nirujjhati. Tato cattāri, pañca vā javanāni, yesaṃ pacchimaṃ iddhicittaṃ, sesāni kāmāvacarāni, tesaṃ sabbesampi tadeva niruddhaṃ cittaṃ ārammaṇaṃ hoti, na ca tāni nānārammaṇāni honti addhānavasena paccuppannārammaṇattā』』ti idaṃ vacanaṃ nissāya 『『āvajjanajavanānaṃ paccuppannātītārammaṇabhāvepi nānārammaṇatābhāvo viya ekadviticatupañcacittakkhaṇānāgatesupi cittesu āvajjitesu āvajjanajavanānaṃ yathāsambhavaṃ anāgatapaccuppannātītārammaṇabhāvepi nānārammaṇatā na siyā. Tena catupañcacittakkhaṇānāgate āvajjite anāgatārammaṇaparikammānantaraṃ khaṇapaccuppannārammaṇaṃ cetopariyañāṇaṃ siddha』』nti vadanti. Tesaṃ vādo 『『anāgatārammaṇo dhammo paccuppannārammaṇassa dhammassa āsevanapaccayena paccayo, paccuppannārammaṇo dhammo atītārammaṇassa dhammassa āsevanapaccayena paccayo』』ti imesaṃ pañhānaṃ anuddhaṭattā, gaṇanāya ca 『『āsevane tīṇī』』ti (paṭṭhā. 2.

我來直譯這段巴利文： 此中因執相續之相續以一性故覺等轉為"心"。且彼心即以他心智顯示。故由同相轉于不善除道果路余處覺速行無異所緣性。且現在所緣準備為現在所緣他心智習近緣緣故成就。且如是適合過去三法。否則說相續現在分現在此中過去未來亦成現在性。如是應說"現在法為現在法無間緣緣",而不說此。"過去法為現在法無間緣緣。前前過去蘊為後後現在蘊無間...隨順為種姓"等語故不僅于分相續現在了知無間過去四蘊為過去。且阿毗達磨攝頌來現在句分相續現在句義於何處聖典亦不說。故彼等說神通者及他一剎那心生故他心智為現在所緣。但當作"此心所轉我知,此將有我知"注意作基礎禪入等時,覺準備及他心智即唯為過去未來所緣因以覺已作分別。 但依"神通者欲知他心覺,覺作剎那現在所緣與彼俱滅。從此四五速行,其最後為神通心,余為欲界,彼等一切亦以彼滅心為所緣,且彼等非異所緣因依分為現在所緣"此語說"雖覺速行為現在過去所緣亦無異所緣性如是于覺一二三四五心剎那未來心時覺速行雖隨宜為未來現在過去所緣亦無異所緣性。以此于覺四五心剎那未來成就未來所緣準備無間剎那現在所緣他心智"。彼等語因未舉"未來所緣法為現在所緣法習近緣緣,現在所緣法為過去所緣法習近緣緣"此等問,且數中"習近三";

19.39) vuttattā na sijjhati. Na hi kusalakiriyāmahaggataṃ anāsevanaṃ atthīti. Etassa ca vādassa nissayabhāvo āvajjanajavanānaṃ khaṇapaccuppannaniruddhārammaṇatāvacanassa na sijjhati, 『『yaṃ pavattaṃ, pavattissati cā』』ti visesaṃ akatvā gahaṇe āvajjanassa anāgataggahaṇābhāvaṃ, tadabhāvā javanānampi vattamānaggahaṇābhāvañca sandhāyeva tassa vuttattā. Tadā hi bhavaṅgacalanānantaraṃ abhimukhībhūtameva cittaṃ ārabbha āvajjanā pavattatīti jānanacittassapi vattamānārammaṇabhāve āvajjanajānanacittānaṃ sahaṭṭhānadosāpattiyā, rāsiekadesāvajjanapaṭivedhe sampattasampattāvajjanajānane ca aniṭṭhe ṭhāne āvajjanajavanānaṃ nānārammaṇabhāvadosāpattiyā ca yaṃ vuttaṃ 『『khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotī』』ti, taṃ ayuttanti paṭikkhipitvā yathāvuttadosāpattiṃ, kālavasena ca addhāsantatipaccuppannārammaṇattā nānārammaṇatābhāvaṃ disvā āvajjanajavanānaṃ vattamānataṃ niruddhārammaṇabhāvo vuttoti. Tampi vacanaṃ purimavādino nānujāneyyuṃ. Tasmiṃ hi sati 『『āvajjanā kusalāna』』ntiādīsu (paṭṭhā 1.1.417) viya aññapadasaṅgahitassa anantarapaccayavidhānato 『『paccuppannārammaṇaāvajjanā atītārammaṇānaṃ khandhānaṃ anantarapaccayena paccayo』』ti ca vattabbaṃ siyā, na ca vuttanti.

Kasmā panevaṃ cetopariyañāṇassa paccuppannārammaṇatā vicāritā, nanu 『『atīto dhammo paccuppannassa dhammassa, anāgato dhammo paccuppannassa dhammassa ārammaṇapaccayena paccayo』』ti (paṭṭhā. 2.18.2) etesaṃ vibhaṅgesu 『『atītā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammūpagañāṇassa āvajjanāya ārammaṇapaccayena paccayo, anāgatā khandhā iddhividhañāṇassa cetopariyañāṇassa anāgataṃsañāṇassa āvajjanāya ārammaṇapaccayena paccayo』』ti, uppannattike ca 『『anuppannā khandhā uppādino khandhā iddhividhañāṇassa cetopariyañāṇassa anāgataṃsañāṇassa āvajjanāya ārammaṇapaccayena paccayo』』ti (paṭṭhā. 2.17.3) cetopariyañāṇaggahaṇaṃ katvā 『『paccuppanno dhammo paccuppannassa dhammassā』』ti (paṭṭhā. 2.18.3) etassa vibhaṅge 『『paccuppannā khandhā iddhividhañāṇassa āvajjanāya ārammaṇapaccayena paccayo』』ti (paṭṭhā. 2.18.3), uppannattike ca 『『uppannā khandhā iddhividhañāṇassa āvajjanāya ārammaṇapaccayena paccayo』』ti (paṭṭhā. 2.17.2) ettakasseva vuttattā paccuppanne citte cetopariyañāṇaṃ nappavattatīti viññāyati. Yadi hi pavatteyya, purimesu viya itaresu ca cetopariyañāṇaggahaṇaṃ kattabbaṃ siyāti? Saccaṃ kattabbaṃ, nayadassanavasena pana taṃ saṃkhittanti aññāya pāḷiyā viññāyati.

『『Atītārammaṇo dhammo paccuppannārammaṇassa dhammassa ārammaṇapaccayena paccayo, anāgatārammaṇo dhammo paccuppannārammaṇassa, paccuppannārammaṇo dhammo paccuppannārammaṇassā』』ti (paṭṭhā. 2.

我來直譯這段巴利文： 19.39. 說故不成。因無善作唯大無習近故。且此語依覺速行剎那現在滅所緣語說不成,因關於不作"已轉,將轉"差別執覺無未來執,因無彼速行亦無現在執而說彼。因彼時有分動無間唯面向心始覺轉故知心亦為現在所緣覺知心俱住過,聚一分覺通達于達達覺知亦于不善處覺速行異所緣性過故說"剎那現在心為他心智所緣",彼不應故斥且如所說過,以時依分相續現在所緣故見無異所緣性說覺速行為現在滅所緣性。彼語亦前論者不應許。因彼有故如"覺于善"等由攝他句說無間緣故應說"現在所緣覺為過去所緣蘊無間緣緣",而不說故。 何故如是尋求他心智現在所緣性,豈非"過去法為現在法,未來法為現在法所緣緣"彼等分別中"過去蘊為神變智他心智宿住隨念智隨業趣智覺所緣緣,未來蘊為神變智他心智未來分智覺所緣緣",且生三法中"未生蘊為生蘊為神變智他心智未來分智覺所緣緣"執他心智而"現在法為現在法"此分別中"現在蘊為神變智覺所緣緣",且生三法中"生蘊為神變智覺所緣緣"唯說此量故了知他心智不轉于現在心。若轉故應如前等余亦作他心智執?實應作,但依顯示理略彼由余聖典了知。 "過去所緣法為現在所緣法所緣緣,未來所緣法為現在所緣,現在所緣法為現在所緣";

19.20-22) etesaṃ hi vibhaṅgesu 『『cetopariyañāṇena atītārammaṇapaccuppannacittasamaṅgissa cittaṃ jānāti, atītārammaṇā paccuppannā khandhā cetopariyañāṇassa āvajjanāya ārammaṇapaccayena paccayo, cetopariyañāṇena anāgatārammaṇapaccuppannacittasamaṅgissa cittaṃ jānāti, anāgatārammaṇā paccuppannā khandhā cetopariyañāṇassa āvajjanāya ārammaṇapaccayena paccayo, cetopariyañāṇena paccuppannārammaṇapaccuppannacittasamaṅgissa cittaṃ jānāti, paccuppannārammaṇā paccuppannā khandhā cetopariyañāṇassa āvajjanāya ārammaṇapaccayena paccayo』』ti (paṭṭhā. 2.19.20-22) cetopariyañāṇassa paccuppannārammaṇe pavatti vuttāti. Tenevāyaṃ vicāraṇā katāti veditabbā.

417.Tesanti tesu dvīsu ñāṇesūti niddhāraṇe sāmivacanaṃ. Cittameva ārammaṇaṃ cetopariyañāṇattāti adhippāyo. Tenāha 『『aññaṃ khandhaṃ vā khandhappaṭibaddhaṃ vā na jānātī』』ti. Tattha khandhappaṭibaddhaṃ nāmagottādi. Yadi evaṃ kathaṃ maggārammaṇanti āha 『『maggasampayuttacittārammaṇattā pana pariyāyato maggārammaṇanti vutta』』nti. Cetanāmattameva ārammaṇaṃ, tathā hi taṃ 『『yathākammūpagañāṇa』』nti vuccatīti adhippāyo. Khandhappaṭibaddhesūti ettha nibbānampi khandhappaṭibaddhameva. Khandhehi visayīkatattāti vadanti. Tathā hi vuttaṃ aṭṭhasāliniyaṃ 『『atīte buddhā maggaṃ bhāvayiṃsu, phalaṃ sacchākaṃsu, anupādisesāya nibbānadhātuyā parinibbāyiṃsūti chinnavaṭumakānussaraṇavasena maggaphalanibbānapaccavekkhaṇatopi appamāṇārammaṇa』』nti (dha. sa. aṭṭha. 1421). Tattha maggaphalapaccavekkhaṇāni tāva pubbenivāsānussatiñāṇena maggaphalesu ñāṇesu pavattanti. Nibbānapaccavekkhaṇañca nibbānārammaṇesu appamāṇadhammesu ñāṇesūti maggādipaccavekkhaṇāni pubbenivāsānussatiñāṇassa appamāṇārammaṇataṃ sādhentīti veditabbāni. 『『Appamāṇā khandhā pubbenivāsānussatiñāṇassa ārammaṇapaccayena paccayo』』icceva (paṭṭhā. 9.12.58) hi vuttaṃ, na vuttaṃ 『『nibbāna』』nti. Tasmā pubbenivāsañāṇena eva maggaphalapaccavekkhaṇakicce vuccamānepi nibbānapaccavekkhaṇatā na sakkā vattuṃ. Aṭṭhakathāyaṃ pana nibbānārammaṇatā nidassitā.

Kusalākhandhāti iddhividhapubbenivāsānāgataṃsañāṇāpekkho bahuvacananiddeso, na cetopariyayathākammūpagañāṇāpekkhāti tesaṃ catukkhandhārammaṇabhāvassa asādhakoti ce? Na, aññattha 『『avitakkavicāramattā khandhā ca vicāro ca cetopariyañāṇassa pubbenivāsānussatiñāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo』』ti (paṭṭhā. 2.6.72), 『『savitakkasavicārā khandhā ca vitakko ca cetopariyañāṇassa pubbenivāsānussatiñāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo』』ti (paṭṭhā. 2.

我來直譯這段巴利文： 19.20-22. 因彼等分別中"以他心智知具過去所緣現在心者心,過去所緣現在蘊為他心智覺所緣緣,以他心智知具未來所緣現在心者心,未來所緣現在蘊為他心智覺所緣緣,以他心智知具現在所緣現在心者心,現在所緣現在蘊為他心智覺所緣緣"說他心智轉于現在所緣。故應知以此作此尋求。 417. 彼等即彼等二智為分別屬格。唯心為所緣因他心智意趣。故說"不知余蘊或系蘊"。此中系蘊名姓等。若如是如何緣道故說"但因緣道相應心故說方便緣道"。唯思為所緣,如是說彼"隨業趣智"意趣。于系蘊中此中涅槃亦即系蘊。說以蘊所緣故。如是于殊勝義論說"過去佛修道,證果,于無餘依涅槃界般涅槃以斷輪迴隨念力由道果涅槃觀亦為無量所緣"。此中且道果觀以宿住隨念智于道果智轉。且涅槃觀于涅槃所緣無量法智故應知道等觀成就宿住隨念智無量所緣性。因唯說"無量蘊為宿住隨念智所緣緣",不說"涅槃"。故雖說唯宿住智作道果觀事亦不能說涅槃觀性。但註釋中顯示涅槃所緣性。 善蘊即關於神變宿住未來分智多數說,非關於他心隨業趣智故彼等不成就四蘊所緣性耶?否,余處"唯尋伺蘊及伺為他心智宿住隨念智未來分智所緣緣","有尋有伺蘊及尋為他心智宿住隨念智未來分智所緣緣";;

6.73) ca vuttattā cetopariyañāṇāpekkhāpi bahuvacananiddesoti imassa atthassa siddhito. Evampi yathākammūpagañāṇassa 『『avitakkavicāramattā khandhā ca vicāro cā』』tiādīsu avuttattā catukkhandhārammaṇatā na sijjhatīti? Na, tattha avacanassa aññakāraṇattā. Yathākammūpagañāṇena hi kammasaṃsaṭṭhā cattāro khandhā kammamukhena gayhati. Tañhi yathā cetopariyañāṇaṃ purimaparikammavasena avitakkādivibhāgaṃ, sarāgādivibhāgañca cittaṃ vibhāveti, na evaṃ vibhāgaṃ vibhāveti. Kammavaseneva pana samudāyaṃ vibhāveti, tasmā 『『avitakkavicāramattā khandhā ca vicāro cā』』tiādike vibhāgakaraṇe taṃ na vuttaṃ, na catukkhandhānārammaṇatoti. Idaṃ panassa akāraṇanti keci. Tatthāpi 『『pubbenivāsānussatiñāṇassa yathākammūpagañāṇassa anāgataṃsañāṇassā』』ti paṭhanti eva. Na hi taṃ kusalākusalavibhāgaṃ viya savitakkādivibhāgaṃ kammaṃ vibhāvetuṃ asamatthaṃ. Duccaritasucaritavibhāvanampi hi lobhādialobhādisampayogavibhāgavisesavibhāvanaṃ hotīti.

『『Pubbenivāsānussatiñāṇaṃ nāmagottānussaraṇakāle na vattabbārammaṇa』』nti ettakameva aṭṭhakathāyaṃ vuttaṃ. Nāmagottaṃ pana khandhūpanibandho sammutisiddho byañjanattho, na byañjananti. Ayamettha amhākaṃ khantīti ācariyassāyaṃ attano mati. Yaṃ pana vuttaṃ 『『na byañjana』』nti, tassa samatthanaṃ 『『byañjanañhī』』tiādi.

419.Kāmāvacarenibbattissatīti nibbattikkhandhajānanamāha.

我來直譯這段巴利文： 6.73. 說故由成就此義亦關於他心智多數說。如是亦隨業趣智因"唯尋伺蘊及伺"等中不說故不成就四蘊所緣性耶?否,因彼中不說有餘因。因隨業趣智以業雜四蘊由業門執。因彼如他心智依前準備力顯示無尋等分別及有貪等分別心,不如是顯示分別。但依業力顯示總集,故於"唯尋伺蘊及伺"等作分別中不說彼,非不緣四蘊。但此非彼因故某些。彼中亦讀"宿住隨念智隨業趣智未來分智"。因彼非如善不善分別無能顯示有尋等分別業。因顯示惡行善行亦為顯示貪等無貪等相應分別差別。 "宿住隨念智于隨念名姓時不說所緣"註釋中唯說此量。但名姓為系蘊世俗成就文顯義,非文。此中此為我等所許即阿阇黎此自見。但說"非文",彼成就"因文"等。 419. 將生欲界即說知生蘊。

420.Etthāti etasmiṃ ajjhattārammaṇattikavasena abhiññāñāṇānaṃ, ārammaṇavicāre. 『『Ajjhattārammaṇañceva bahiddhārammaṇañcā』』ti ekajjhaṃ gahetvā yaṃ vuttaṃ porāṇaṭṭhakathāyaṃ, taṃ 『『kālena…pe… hotiyevā』』ti iminā adhippāyena vuttanti attho. Na hi ajjhattabahiddhā nāma visuṃ ekaṃ atthi, nāpi taṃ ekajjhaṃ ārammaṇaṃ karīyatīti. Yadi evaṃ tiko eva na pūrati padadvayāsaṅgahitassa tatiyassa atthantarassa abhāvato, na, pakārabhedavisayattā tikaniddesassa. Tathā hi aṭṭhakathāyaṃ 『『te eva tippakārepi dhamme』』ti vuttaṃ. Te eva ajjhattādivasena tividhepi dhammeti attho. Ettha hi 『『te eva dhamme』』ti avatvā 『『tippakāre』』ti vacanaṃ pakārabhedanibandhanā ayaṃ tikadesanāti dassanatthaṃ. Yathā hi kusalattikādīnaṃ desanā yathārahaṃ dhammānaṃ jātisampayogappahānasikkhābhūmiārammaṇappabhedaniyamakālādibhedanibandhanā, na evamayaṃ jātiādibhedanibandhanā, nāpi sanidassanattikahetudukādidesanā viya sabhāvādibhedanibandhanā, atha kho pakārabhedanibandhanā. Pañceva hi khandhā sasantatipariyāpannataṃ upādāya 『『ajjhattā』』ti vuttā, parasantatipariyāpannataṃ upādāya 『『bahiddhā』』ti, tadubhayaṃ upādāya 『『ajjhattabahiddhā』』ti. Tenāha 『『anindriyabaddharūpañca nibbānañca ṭhapetvā sabbe dhammā siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā』』ti (dha. sa. 1435). Nanu cettha atthantarābhāvato, pakārantarassa ca anāmaṭṭhattā tatiyo rāsi natthīti? Nayidamevaṃ. Yadipi hi paṭhamapadena asaṅgahitasaṅgaṇhanavasena dutiyapadassa pavattattā sabbepi sabhāvadhammā padadvayeneva pariggahitā, tehi pana visuṃ visuṃ gahitadhamme ekajjhaṃ gahaṇavasena tatiyapadaṃ vuttanti attheva tatiyo rāsi. Na hi samudāyo avayavo hoti, bhinnavatthuke pana dhamme adhiṭṭhānabhedaṃ amuñcitvā ekajjhaṃ gahaṇaṃ na sambhavatīti kālena ajjhattaṃ, kālena bahiddhā jānanakāleti vuttanti daṭṭhabbaṃ.

Abhiññāniddesavaṇṇanā niṭṭhitā.

Iti terasamaparicchedavaṇṇanā.

1. Khandhaniddesavaṇṇanā

Paññākathāvaṇṇanā

我來直譯這段巴利文： 420. 此即於此依內所緣三法阿毗智,所緣尋求。"內所緣及外所緣"一起執故古註釋所說,彼以"時...乃有"此意趣說義。因無名為內外別一,亦不作彼一起所緣。若如是三法即不滿因無攝二句第三別義,否,因三法說為差別境。如是註釋中說"彼等三種法亦"。彼等內等三種法亦義。此中不說"彼等法"而說"三種"為顯示此三法說依差別。如善三法等說隨宜依法生相應斷學地所緣差別定時等差別,不如是此依生等差別,亦非如有見三法因二法等說依自性等差別,然依差別。因五蘊依攝自相續說"內",依攝他相續說"外",依彼二說"內外"。故說"除非根所繫色及涅槃一切法或內或外或內外"。豈此中因無別義及不觸余差別無第三聚耶?非如是。因雖依無攝第一句攝故第二句轉故一切自性法僅二句攝,但由彼等別別執法一起執故說第三句故有第三聚。因總非分,但于異事法不捨依處差異一起執不有故應見說時內時外知時。 阿毗註釋釋終。 如是第十三品釋。 蘊註釋 慧說釋

421.Sabbākārenāti upacārākāro, appanākāro, vasībhāvākāro, vitakkādisamatikkamākāro, rūpādīhi virajjanākāro, cuddasadhā cittassa paridamanākāro, pañcavidhaānisaṃsādhigamākāroti evamādinā sabbena bhāvanākārena.

Tadanantarāti 『『cittaṃ pañña』』nti evaṃ desanākkamena, paṭipattikkamena ca tassa samādhissa anantarā. Paññā bhāvetabbā samādhibhāvanāya samannāgatena bhikkhunāti sambandho. 『『Paññañca bhāvaya』』nti evaṃ atisaṅkhepadesitattā, gāthāvaṇṇanāyaṃ vā 『『samādhisilāyaṃ sunisitaṃ vipassanāpaññāsattha』』nti evaṃ ativiya saṅkhepena bhāsitattā ayaṃ sā paññāti sabhāvato viññātumpi tāva na sukarā. Bhāvanāvidhānassa pana adassitattā pageva bhāvetuṃ na sukarāti sambandho. Pucchanaṭṭhena pañhā, kammaṃ kiriyā karaṇaṃ, pañhāva kammaṃ pañhākammaṃ, pucchanapayogoti attho.

Kā paññāti sarūpapucchā. Kenaṭṭhena paññāti kena atthena paññāti vuccati, 『『paññā』』ti padaṃ kaṃ abhidheyyatthaṃ nissāya pavattanti attho. Sā panāyaṃ paññā sabhāvato, kiccato, upaṭṭhānākārato, āsannakāraṇato ca kathaṃ jānitabbāti āha 『『kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānī』』ti. Katividhāti pabhedapucchā. Kasmā panettha saṃkilesavodānapucchā na gahitāti? Vuccate – lokuttarāya tāva paññāya nattheva saṃkileso. Asati ca tasmiṃ kuto vodānapucchāti tadubhayaṃ na gahitaṃ. Lokiyāya pana tāni bhāvanāvidhāne eva antogadhānīti katvā visuṃ na gahitāni maggāmaggañāṇadassanavisuddhiantogadhattā , samādhibhāvanāyaṃ vā vuttanayānusārena veditabbānīti na gahitāni. Paṭipatti nāma diṭṭhānisaṃse eva hotīti āha 『『paññābhāvanāya ko ānisaṃso』』ti.

我來直譯這段巴利文： 421. 一切行相即近行行相、安止行相、自在行相、超越尋等行相、離染色等行相、十四種調心行相、證得五種功德行相如是等一切修行相。 其次即"心慧"如是教說次第,及修習次第其定次。具足定修比丘應修慧聯繫。因"應修慧"如是極略說,或偈釋中"于定石善磨觀慧劍"如是極略說故此彼慧即自性亦且難了知。且因未顯修習方法從先難修聯繫。以問義為問,業即作用造作,問即業為問業,即問運用義。 何為慧即自性問。何義為慧即以何義說為慧,"慧"語依何所詮義轉義。且此慧由自性、作用、現起相、近因如何知故說"何其相味現起足"。幾種即差別問。此中何故不取染凈問?說—且出世間慧全無染。無彼故何有凈問故不取彼二。但世間彼等攝於修習方法中故不別取因攝於道非道智見清凈,或依定修所說方式應知故不取。修習名唯于見功德故說"修慧何功德"。

422.Tatrāti tasmiṃ, tassa vā pañhākammassa. Vissajjananti vivaraṇaṃ. Pucchito hi attho avibhāvitattā nigūḷho muṭṭhiyaṃ kato viya tiṭṭhati, tassa vivaraṇaṃ vissajjanaṃ vibhūtabhāvakaraṇato. Kā paññāti kāmañcāyaṃ sarūpapucchā, vibhāgavantānaṃ pana sabhāvavibhāvanaṃ vibhāgadassanamukheneva hotīti vibhāgo tāva anavasesato dassetabbo. Taṃdassanena ca ayamādīnavoti dassetuṃ 『『paññā bahuvidhā』』tiādi vuttaṃ. Tattha bahuvidhāti kusalādivasena anekavidhā. Nānappakārāti atthajāpikādibhedena, sutamayañāṇādibhedena ca nānāvidhā. Taṃ sabbanti taṃ anavasesaṃ paññāvibhāgaṃ. Na sādheyyāti vipassanābhāvanāya saddhiṃ maggabhāvanā idha adhippetattho. Tāya hi taṇhājaṭāvijaṭanaṃ, tañca na sādheyya. Anavasesato hi paññāpabhede vissajjiyamāne 『『ekavidhena ñāṇavatthū』』tiādiko (vibha. 751) sabbo ñāṇavatthu vibhaṅge, suttantesu ca tattha tattha āgato paññāpabhedo. Sakalopi vā abhidhammanayo āharitvā vissajjetabbo bhaveyya, tathā ca sati yvāyaṃ idha paññābhāvanāvidhi adhippeto, tassa vissajjanāya okāsova na bhaveyya. Kiñca yvāyaṃ ṭhānāṭhānakammantaravipākantarādivisaye paññāya pavattibhedo, sopi yathārahaṃ saddhiṃ phalāphalabhedena vibhajitvā vissajjetabbo siyā. So ca pana vissajjiyamāno aññadatthu vikkhepāya saṃvatteyya, yathā taṃ avisaye. Tenāha 『『uttari ca vikkhepāya saṃvatteyyā』』ti. Kusalacittasampayuttaṃ vipassanāñāṇanti ettha kusala-ggahaṇena duvidhampi abyākataṃ nivatteti, tathā 『『atthi saṃkiliṭṭhapaññā』』ti evaṃ pavattaṃ micchāvādaṃ paṭisedheti. Vipassanāñāṇa-ggahaṇena sesakusalapaññā.

我來直譯這段巴利文： 422. 此即彼,或彼問業。答即開顯。因所問義因未顯故隱藏如握于拳中住,彼開顯為答因作明顯性。何為慧且此雖自性問,但具差別顯示自性由顯示差別門故且應顯示差別無遺。且由顯示彼此為過患故說"慧多種"等。此中多種即依善等多種。種種即依生果等差別及聞所成智等差別種種。彼一切即彼無餘慧差別。不應作即此中意趣與觀修俱道修。因以彼解脫愛結,且彼不應作。因無餘答慧差別時"一種智事"等一切智事分別,經中及彼彼來慧差別。或應引說全阿毗達磨理,如是此中意趣慧修方法亦無答處。且此于處非處業差別異熟差別等境慧轉差別亦應隨宜俱果非果差別分別答。且彼答唯轉于散亂,如彼非境。故說"更轉于散亂"。善心相應觀智此中善執遮二種無記,如是遮"有染慧"如是轉邪語。觀智執余善慧。

423.Sañjānanavijānanākāravisiṭṭhanti sañjānanākāravijānanākārehi sātisayaṃ. Yato nānappakārato jānanaṃ jānanabhāvo visayaggahaṇākāro. So hi nesaṃ samāno, na sañjānanādiākāro. Pītakantīti ettha iti-saddo ādiattho, tena 『『lohitakaṃ odātaṃ dīghaṃ rassa』』ntiādike saññāya gahetabbākāre saṅgaṇhāti. Sañjānanamattamevāti ettha sañjānanaṃ nāma 『『nīlaṃ pīta』』ntiādikaṃ ārammaṇe vijjamānaṃ vā avijjamānaṃ vā saññānimittaṃ katvā jānanaṃ. Tathā hesā puna sañjānanapaccayanimittakaraṇarasā. Matta-saddena visesanivattiatthena vijānanapajānanākāre nivatteti, eva-saddena kadācipi imissā te visesā natthevāti avadhāreti. Tenāha 『『aniccaṃ dukkha』』ntiādi . Tattha viññāṇakiccampi kātuṃ asakkontī saññā kuto paññākiccaṃ kareyyāti 『『lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti』』cceva vuttaṃ, na vuttaṃ 『『maggapātubhāva』』nti. Ārammaṇe pavattamānaṃ viññāṇaṃ na tattha saññā viya nīlapītādikassa sañjānanavaseneva pavattati, atha kho tattha aññañca visesaṃ jānantameva pavattatīti āha 『『viññāṇa』』ntiādi. Kathaṃ pana viññāṇaṃ lakkhaṇapaṭivedhaṃ pāpetīti? Paññāya dassitamaggena. Lakkhaṇārammaṇikavipassanāya hi anekavāraṃ lakkhaṇāni paṭivijjhitvā paṭivijjhitvā pavattamānāya paguṇabhāvato paricayavasena ñāṇavippayuttacittenapi vipassanā sambhavati, yathā taṃ paguṇassa ganthassa sajjhāyane ñāyāgatāpi vārā na viññāyanti. Lakkhaṇapaṭivedhanti ca lakkhaṇānaṃ ārammaṇakaraṇamattaṃ sandhāya vuttaṃ, na paṭivijjhanaṃ. Ussakkitvāti udayabbayañāṇapaṭipāṭiyā āyūhitvā. Maggapātubhāvaṃ pāpetuṃ na sakkoti asambodhasabhāvattā. Vuttanayavasenāti viññāṇe vuttanayavasena ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti. Attano pana anaññasādhāraṇena ānubhāvena ussakkitvā maggapātubhāvañca pāpeti.

Idāni yathāvuttamatthaṃ upamāya patiṭṭhāpetuṃ 『『yathā hī』』tiādi vuttaṃ. Tattha ajātabuddhīti asañjātabyavahārabuddhi. Upabhogaparibhoganti upabhogaparibhogārahaṃ, upabhogaparibhogavatthūnaṃ paṭilābhayogyanti attho. Chekoti mahāsāro. Kūṭoti kahāpaṇapatirūpako tambakaṃsādimayo. Addhasāroti upaḍḍhagghanako. Iti-saddo ādiattho, tena pādasāra samasāraparopādasārādīnaṃ saṅgaho. Te pakāreti indajālājātipupphādippakāre ceva chekādippakāre ca.

Saññā hītiādi upamāsaṃsandanaṃ. Saññā vibhāgaṃ akatvā piṇḍavaseneva ārammaṇassa gahaṇato dārakassa kahāpaṇadassanasadisī vuttā. Tathā hi sā 『『yathāupaṭṭhitavisayapadaṭṭhānā』』 vuccati. Viññāṇaṃ ārammaṇe ekaccavisesagahaṇasamatthatāya gāmikapurisassa kahāpaṇadassanasadisaṃ vuttaṃ. Paññā ārammaṇe anavasesavisesāvabodhato heraññikassa kahāpaṇadassanasadisī vuttāti daṭṭhabbaṃ. 『『Nānappakāratojānana』』nti iminā ñeyyadhammā paccekaṃ nānappakārāti tesaṃ yāthāvato avabodho paññāti dasseti. Tathā hi vuttaṃ 『『sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthamāgacchantī』』ti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85).

我來直譯這段巴利文： 423. 具勝知想了知行相即以知想行相了知行相殊勝。因何種種知為知性境執行相。因彼等同,非知想等行相。"黃"此中此語為等義,以彼攝"赤白長短"等想應執行相。唯知想即此中知想名"青黃"等於所緣有或無作想相而知。如是因彼再知想緣相作用味。量語以遮特義遮了知遍知行相,唯語定此無彼等特。故說"無常苦"等。此中想亦不能作識事況作慧事故說"不能至相通達",不說"道顯"。轉于所緣識非如想彼唯依知青黃等轉,然彼亦知余特而轉故說"識"等。然云何識至相通達?由慧示道。因相所緣觀以多次通達通達相轉熟習力依習近力亦以離智心觀有,如是熟誦誦已道來亦不知轉。且相通達依相作唯所緣說,非通達。努力即依生滅智次第勤。不能至道顯因非覺悟性。依說方即依識說方所緣亦知,相通達亦至。但以自不共威力努力道顯亦至。 今說"如"等為以譬喻立如所說義。此中未生慧即未生言語慧。受用受用即合受用受用,合受用受用事得義。能即大實。偽即銅銅等作似錢幣。中實即半價。此語為等義,以彼攝四分實等分實勝四分實等。彼類即幻術生華等類及能等類。 想即等為譬喻聚集。想由不作差別唯總執所緣故說如童子見錢幣。如是說彼"如現境足"。識由能執所緣一分特故說如鄉人見錢幣。慧由通達所緣無餘特故說如錢幣師見錢幣應見。以"種種知"此顯所知法各各種種故彼如實通達為慧。如是說"一切法一切行相入于佛世尊智門"。

Yatthāti yasmiṃ cittuppāde. Na tattha ekaṃsena hotīti tasmiṃ cittuppāde paññā ekantena na hoti. Na hi duhetukaahetukacittuppādesu paññā uppajjati. Avinibbhuttāti aviyuttā. Tehīti saññāviññāṇehi. Yathā hi sukhaṃ pītiyā na niyamato aviyuttaṃ, evaṃ saññāviññāṇāni paññāya na niyamato aviyuttāti. Yathā pana pīti sukhena niyamato aviyuttā, evaṃ paññā saññāviññāṇehi niyamato aviyuttā. Tasmā evaṃ avinibbhuttesu imesu tīsu dhammesu tesaṃ vinibbhogo dukkaroti tiṇṇaṃ janānaṃ kahāpaṇadassanaṃ nidassitanti. Tesaṃ duviññeyyanānattataṃyeva vacanantarenapi dassetuṃ 『『tenāhā』』tiādi vuttaṃ. Tattha rūpadhammesupi tāva nānānadīnaṃ udakassa, nānātelassa vā ekasmiṃ bhājane pakkhipitvā mathitassa 『『idaṃ asukāya nadiyā udakaṃ, idaṃ asukatela』』nti niddhāretvā sarūpato dassanaṃ dukkaraṃ, kimaṅgaṃ pana arūpadhammesūti dassento 『『yaṃ arūpīnaṃ cittacetasikāna』』ntiādimāha.

1. Dhammānaṃ sako bhāvo, samāno ca bhāvo dhammasabhāvo. Tattha paṭhamena kakkhaḷaphusanādisalakkhaṇaṃ gahitaṃ, dutiyena aniccadukkhatādisāmaññalakkhaṇaṃ. Tadubhayassa ca yāthāvato paṭivijjhanalakkhaṇā paññāti āha 『『dhammasabhāvapaṭivedhalakkhaṇā paññā』』ti. Ghaṭapaṭādipaṭicchādakassa bāhirandhakārassa dīpālokādi viya yathāvuttadhammasabhāvapaṭicchādakassa mohandhakārassa viddhaṃsanarasā. Uppajjamāno eva hi paññāloko hadayandhakāraṃ vidhamento evaṃ uppajjati, tato eva dhammasabhāvesu asammuyhanākārena paccupatiṭṭhatīti asammohapaccupaṭṭhānā. Kāraṇabhūtā vā sayaṃ phalabhūtaṃ asammohaṃ paccupaṭṭhāpetīti evampi asammohapaccupaṭṭhānā. Vipassanāpaññāya idha adhippetattā 『『samādhi tassā padaṭṭhāna』』nti vuttaṃ. Tathā hi 『『samāhito yathābhūtaṃ pajānātī』』ti suttapadaṃ nibandhanabhāvena āgataṃ (saṃ. ni. 3.5, 99; saṃ. ni. 5.1071; netti. 40; mi. pa. 2.1.14).

Paññāpabhedakathāvaṇṇanā

我來直譯這段巴利文： 何處即於何心生。不彼一向有即彼心生慧不必有。因二因無因心生中慧不生。不離即不異。彼等即想識。如樂與喜不必不異,如是想識與慧不必不異。然如喜必與樂不異,如是慧必與想識不異。故如是不離此三法彼等分離難故以三人見錢幣為譬。為以異語亦顯彼等難知差別故說"故說"等。此中且於色法如諸異河水或諸異油置於一器攪拌"此某河水,此某油"分別顯示自性難,況無色法故說"若無色心心所"等。 424. 諸法自性,及共性為法自性。此中以第一執粗觸等自相,以第二無常苦等共相。通達彼二如實相為慧故說"通達法自性相慧"。如燈光等破除覆瓶布等外黑暗,破除覆如所說法自性癡黑暗味。因生起慧光即破除心黑暗如是生起,由彼於法自性以不惑行相現故不惑現起。或因性自令果性不惑現起故如是亦不惑現起。因此中意趣觀慧故說"定為彼足"。如是"等持如實知"經語為系屬性來。 慧差別說釋;

1. Dhammasabhāvapaṭivedho nāma paññāya āveṇiko sabhāvo, na tenassā koci vibhāgo labbhatīti āha 『『dhammasabhāvapaṭivedhalakkhaṇena tāva ekavidhā』』ti. Lujjanapalujjanaṭṭhena loko vuccati vaṭṭaṃ, tappariyāpannatāya loke niyuttā, tattha vā viditāti lokiyā. Tattha apariyāpannatāya lokato uttarā uttiṇṇāti lokuttarā. Lokuttarāpi hi maggasampayuttā bhāvetabbā. Vipassanāpariyāyopi tassā labbhatevāti lokuttara-ggahaṇaṃ na virujjhati. Attānaṃ ārammaṇaṃ katvā pavattehi saha āsavehīti sāsavā, ārammaṇakaraṇavasenapi natthi etissā āsavāti anāsavā. Ādi-saddena āsavavippayuttasāsavadukādīnaṃ saṅgaho daṭṭhabbo. Nāmarūpavavatthānavasenāti nāmavavatthānavasena, rūpavavatthānavasena ca. Paṭhamaṃ nibbānadassanato dassanañca, nissayabhāvato sampayuttā dhammā bhavanti ettha, sayampi vā bhavati uppajjati na nibbānaṃ viya apātubhāvanti bhūmi cāti dassanabhūmi, paṭhamamaggo. Sesamaggattayaṃ pana yasmā paṭhamamaggena diṭṭhasmiṃyeva dhamme bhāvanāvasena uppajjati, na adiṭṭhapubbaṃ kiñci passati, tasmā bhāvanā ca yathāvuttenatthena bhūmi cāti bhāvanābhūmi. Tattha paññā dassanabhūmibhāvanābhūmivasena duvidhāti vuttā. Sutādinirapekkhāya cintāya nibbattā cintāmayā. Evaṃ sutamayā, bhāvanāmayā ca. Mayasaddo paccekaṃ sambandhitabbo. Āye vaḍḍhiyaṃ kosallaṃ āyakosallaṃ, apāye avaḍḍhiyaṃ kosallaṃ apāyakosallaṃ, upāye tassa tassa atthassa nibbattikāraṇe kosallaṃ upāyakosallanti visuṃ visuṃ kosallapadaṃ sambandhitabbaṃ. Ajjhattaṃ abhiniveso paṭipajjanaṃ etissāti ajjhattābhinivesā. Evaṃ bahiddhābhinivesā, ubhayābhinivesā ca veditabbā.

426.Lokiyamaggasampayuttāti lokiyakusalacittuppādesu maggasampayuttā, visesato diṭṭhivisuddhiādivisuddhicatukkasaṅgahitamaggasampayuttā. Samudāyesu pavattā samaññā tadekadesesupi vattatīti āha 『『maggasampayuttā』』ti, paccekampi vā sammādiṭṭhiādīnaṃ maggasamaññāti katvā evaṃ vuttaṃ.

Dhammanānattābhāvepi padatthanānattamattena dukkaravacanaṃ hotīti vuttaṃ 『『atthato panesā lokiyalokuttarāvā』』ti. Āsavavippayuttasāsavadukādīsupi vippayuttatādiggahaṇameva viseso, atthato lokiyalokuttarāva paññāti āha 『『eseva nayo』』ti. Ādi-saddena oghanīyaoghavippayuttaoghanīyādidukānaṃ saṅgaho daṭṭhabbo. Paṭhamajjhānikāni cattāri maggacittāni, tathā dutiyādijjhānikāni cāti evaṃ soḷasasu maggacittesu. Vipassanāpaññāya idha adhippetattā mahaggatapaññā na gahitā.

我來直譯這段巴利文： 425. 通達法自性名慧獨特自性,不由彼得其差別故說"且由通達法自性相一種"。由壞滅義說輪迴為世間,由攝彼故世間所繫,或彼中知故為世間。由不攝彼故超世間出離故為出世間。因出世間亦道相應應修。得彼觀名故執出世間不相違。與取自為所緣轉漏俱故有漏,由作所緣亦無彼漏故無漏。等語應見攝漏不相應有漏二法等。由名色差別即由名差別及色差別。由初見涅槃故為見及為所依故相應法有此中,自亦有生起非如涅槃不顯故為地即見地,初道。但餘三道因由初道于已見法修力生,不見未見何故為修及如所說義為地故修地。彼中慧說由見地修地二種。不待聞等由思生故思所成。如是聞所成、修所成。成語應各連。于利益增長善巧為利益善巧,于無利益減退善巧為無利益善巧,于方便彼彼義生起因善巧為方便善巧應各連善巧語。內趣入修習此故內趣入。如是應知外趣入及兩趣入。 426. 世間道相應即世間善心生中道相應,特見清凈等四清凈攝道相應。總中轉名亦轉彼一分故說"道相應",或以各各正見等道名故如是說。 雖無法差別由義語差別量說難義故說"但此從義世間出世間"。漏不相應有漏二法等亦不相應等執唯差別,從義慧世間出世間故說"此即方式"。等語應見攝暴流系暴流不相應暴流系等二法。初禪四道心,如是第二等禪即如是十六道心中。因此中意趣觀慧不取廣大慧。

427.Attano cintāvasenāti tassa tassa anavajjassa atthassa sādhane paropadesena vinā attano upāyacintāvaseneva. Sutavasenāti yathāsutassa paropadesassa vasena. Yathā tathā vāti parato upadesaṃ sutvā vā asutvā vā sayameva bhāvanaṃ anuyuñjantassa. 『『Appanāppattā』』ti idaṃ sikhāppattabhāvanāmayaṃ dassetuṃ vuttaṃ, na pana 『『appanāppattāva bhāvanāmayā』』ti.

Yogavihitesūti paññāvihitesu paññāpariṇāmitesu upāyasampāditesu. Kammāyatanesūti ettha kammameva kammāyatanaṃ, kammañca taṃ āyatanañca ājīvānanti vā kammāyatanaṃ. Esa nayo sippāyatanesupi. Tattha duvidhaṃ kammaṃ hīnañca vaḍḍhakīkammādi, ukkaṭṭhañca kasivāṇijādi. Sippampi duvidhaṃ hīnañca naḷakārasippādi, ukkaṭṭhañca muddāgaṇanādi. Vijjāva vijjāṭṭhānaṃ. Taṃ dhammikameva nāgamaṇḍalaparittaphudhamanakamantasadisaṃ veditabbaṃ. Tāni panetāni ekacce paṇḍitā bodhisattasadisā manussānaṃ phāsuvihāraṃ ākaṅkhantā neva aññehi kariyamānāni passanti, na vā katāni uggaṇhanti, na kathentānaṃ suṇanti. Atha kho attano dhammatāya cintāya karonti, paññavantehi attano dhammatāya cintāya katānipi aññehi uggaṇhitvā karontehi katasadisāneva honti.

Kammassakatanti 『『idaṃ kammaṃ sattānaṃ sakaṃ, idaṃ no saka』』nti evaṃ jānanañāṇaṃ. Saccānulomikanti vipassanāñāṇaṃ. Taṃ hi saccapaṭivedhassa anulomanato 『『saccānulomika』』nti vuccati. Idānissa pavattanākāraṃ dassetuṃ 『『rūpaṃ aniccanti vā』』tiādi vuttaṃ. Tattha vā-saddena aniyamatthena dukkhānattalakkhaṇānipi gahitānevāti daṭṭhabbaṃ nānantariyakabhāvato. Yaṃ hi aniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattāti. Yaṃ evarūpinti yaṃ evaṃ heṭṭhā niddiṭṭhasabhāvaṃ. Anulomikaṃ khantintiādīni paññāvevacanāni. Sā hi heṭṭhā vuttānaṃ kammāyatanādīnaṃ apaccanīkadassanena anulomanato, tathā sattānaṃ hitacariyāya maggasaccassa, paramatthasaccassa, nibbānassa ca avilomanato anulometīti anulomikā. Sabbānipi etāni kāraṇāni khamati daṭṭhuṃ sakkotīti khanti. Passatīti diṭṭhi. Rocetīti ruci. Munātīti muti. Pekkhatīti pekkhā. Te ca kammāyatanādayo dhammā etāya nijjhāyamānā nijjhānaṃ khamantīti dhammanijjhānakhanti. Parato asutvā paṭilabhatīti aññassa upadesavacanaṃ asutvā sayameva cintento paṭilabhati. Ayaṃ vuccatīti ayaṃ cintāmayā paññā nāma vuccati. Sā panesā abhiññātānaṃ bodhisattānameva uppajjati. Tatthāpi saccānulomikañāṇaṃ dvinnaṃyeva bodhisattānaṃ antimabhavikānaṃ, sesapaññā sabbesampi pūritapāramīnaṃ mahāpaññānaṃ uppajjati. Parato sutvā paṭilabhatīti kammāyatanādīni parena kariyamānāni vā katāni vā disvāpi parassa kathayamānassa vacanaṃ sutvāpi ācariyasantike uggahetvāpi paṭiladdhā sabbā parato sutvāva paṭiladdhā nāmāti veditabbā. Samāpannassāti samāpattisamaṅgissa, nidassanamattañcetaṃ. Vipassanāmaggapaññā idha 『『bhāvanāmayā paññā』』ti adhippetā.

我來直譯這段巴利文： 427. 由自思維力即于彼彼無過義成就無他教導唯由自方便思維力。由聞力即由如所聞他教導力。或如是如是即聞或不聞他教導自修習者。"得安止"此說為顯示修所成極,非"唯得安止為修所成"。 于慧作即于慧作慧變化方便成就。業處中此中業即業處,業及彼處及活命或業處。此即方式于工處亦。此中二種業劣及木工業等,勝及農商等。工亦二種劣及竹工等,勝及算數等。明即明處。彼應知唯如法如龍輪護小護魔咒。且彼等一類智者如菩薩欲人安住不見他作,亦不學已作,不聞說者。然由自法性思維作,智者由自法性思維作亦如他學作者作。 業自即"此業眾生自,此非自"如是知智。諦隨順即觀智。因彼隨順諦通達故說"諦隨順"。今為顯彼轉行相說"色無常或"等。此中或語以不定義應見亦攝苦無我相因無間性。因無常即苦。苦即無我。如是形即如是下說性。隨順忍等為慧異名。因彼由見下說業處等無違故隨順,如是由眾生利行順道諦、勝義諦及涅槃故隨順為隨順。此等一切因容見能故為忍。見故為見。愛故為愛。知故為知。觀故為觀。且彼等法由此思察思察容忍故法思察忍。不從他聞得即不聞他教導語自思維得。此說即此名思所成慧。且彼唯生著名菩薩。此中亦諦隨順智唯生二最後有菩薩,余慧生一切圓滿波羅蜜大慧。從他聞得即見業處等他作或已作亦聞他說者語亦于師處學得一切應知名從他聞得。具足即具足等至,且此為例。此中意趣觀道慧為"修所成慧"。;

Sāti 『『parittārammaṇā mahaggatārammaṇā』』ti (vibha. 753) vuttapaññā. Lokiyavipassanāti lokiyavipassanāpaññā. Sā lokuttaravipassanāti yā nibbānaṃ ārabbha pavattā appamāṇārammaṇā paññā vuttā, sā lokuttaravipassanāti maggapaññaṃ sandhāyāha. Sā hi saṅkhārānaṃ aniccatādiṃ agaṇhantīpi vipassanākiccapāripūriyā, nibbānassa vā tathalakkhaṇaṃ visesato passatīti vipassanāti vuccati. Gotrabhuñāṇaṃ pana kiñcāpi appamāṇārammaṇaṃ, maggassa pana āvajjanaṭṭhāniyattā na vipassanāvohāraṃ labhati.

Ayanti etāya sampattiyoti āyo, vuddhi. Tattha kosallanti tasmiṃ anatthahāniatthuppattilakkhaṇe āye kosallaṃ kusalatā nipuṇatā.

Taṃ pana ekantikaṃ āyakosallaṃ pāḷivaseneva dassetuṃ 『『ime dhamme』』tiādi vuttaṃ. Tattha idaṃ vuccatīti yā imesaṃ akusaladhammānaṃ anuppattipahānesu, kusaladhammānañca uppattiṭṭhitīsu paññā, idaṃ āyakosallaṃ nāmāti vuccati.

Vuddhilakkhaṇā āyato apetattā apāyo, avuddhi. Tattha kosallanti tasmiṃ atthahānianatthuppattilakkhaṇe apāye kosallaṃ kusalatā apāyakosallaṃ. Tampi pāḷivaseneva dassetuṃ 『『ime dhamme』』tiādi vuttaṃ. Tattha idaṃ vuccatīti yā imesaṃ kusaladhammānaṃ anuppajjananirujjhanesu, akusaladhammānaṃ vā uppattiṭṭhitīsu paññā, idaṃ apāyakosallaṃ nāmāti vuccati. Āyakosallaṃ tāva paññā hotu, apāyakosallaṃ kathaṃ paññā nāma jātāti? Evaṃ maññati 『『apāyuppādanasamatthatā apāyakosallaṃ nāma siyā』』ti, taṃ pana tassa matimattaṃ. Kasmā? Paññavā eva hi 『『mayhaṃ evaṃ manasi karoto anuppannā kusalā dhammā nuppajjanti, uppannā nirujjhanti. Anuppannā akusalā dhammā uppajjanti, uppannā pavaḍḍhantī』』ti pajānāti, so evaṃ ñatvā anuppanne akusale na uppādeti, uppanne pajahati. Anuppanne kusale uppādeti, uppanne bhāvanāpāripūriṃ pāpeti. Evaṃ apāyakosallampi paññā evāti.

Sabbatthāti sabbesu. Tesaṃ tesaṃ dhammānanti sattānaṃ taṃtaṃhitasukhadhammānaṃ. Taṅkhaṇappavattanti accāyike kicce vā bhaye vā uppanne tassa tikicchanatthaṃ tasmiṃyeva khaṇe pavattaṃ. Ṭhānena uppatti etassa atthīti ṭhānuppattikaṃ, ṭhānaso eva uppajjanakaṃ. Tatrupāyāti tatra tatra karaṇīye upāyabhūtā.

Gahetvāti 『『idaṃ rūpaṃ, ettakaṃ rūpa』』ntiādinā pariggaṇhanavasena gahetvā. Ubhayaṃ gahetvāti 『『ajjhattaṃ bahiddhā』』ti ubhayaṃ anupubbato pariggahetvā. Atha vā 『『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti ekappahāreneva sabbepi pañcakkhandhe avibhāgena pariggahetvā. Ayaṃ pana tikkhavipassakassa mahāpuññassa bhikkhuno vipassanābhiniveso.

我來幫你直譯這段巴利文： 薩帝所說的"緣取小所緣和大所緣"的智慧。世間觀智即是世間觀智慧。彼即出世間觀智，是緣取涅槃而轉起的無量所緣智慧之所說，指出世間觀智，是就道智而言。因為雖然不取諸行無常等相，但由於圓滿觀智的作用，或是特別照見涅槃的真實相，故稱為觀智。而種姓智雖是無量所緣，但因為是道的轉向位，故不得觀智之名。 此處"利益"是指以此而得利益，即增長。其中"善巧"是指對那損害減少與利益生起為相的增長之善巧、熟練、精通。 爲了單就依經文顯示必然的利益善巧，故說"這些法"等。其中"此稱為"即是對這些不善法的不生與斷除，以及善法的生起與住立之智慧，此稱為利益善巧。 離於增長相的利益故為非利，即衰退。其中"善巧"即是對那利益減少與不利生起為相的衰退之善巧、熟練為非利善巧。爲了依經文顯示此義，故說"這些法"等。其中"此稱為"即是對這些善法的不生與滅沒，或不善法的生起與住立之智慧，此稱為非利善巧。利益善巧且為智慧，非利善巧如何稱為智慧？如是認為："能生非利的能力應該稱為非利善巧"，但那只是他的想法而已。為什麼？因為唯有具慧者才能了知："我如是作意時，未生善法不生，已生者滅沒。未生不善法生起，已生者增長。"他如是了知已，不令未生不善生起，已生者斷除。令未生善法生起，已生者令圓滿修習。如是非利善巧也是智慧。 "一切處"即是一切。"彼彼諸法"即是有情的彼彼利益安樂之法。"即刻轉起"即是在緊急事務或危險生起時，爲了醫治它而在那剎那生起。"依處生起"即是有依處生起者，即依處而生起者。"彼等方便"即是在彼彼應作事中的方便。 "把握"即是以"此是色，如是色"等的遍知方式把握。"把握兩者"即是次第遍知"內外"兩者。或者是以"凡是集起法者，一切皆是滅法"而一次性不分別地遍知一切五蘊。這是利根觀行者、大福德比丘的觀智起始。

428.Dukkhasaccaṃ ārabbhāti dukkhasaccaṃ ārammaṇaṃ katvā, tappaṭicchādakasammohavidhaṃsanavasena ca pavattaṃ ñāṇaṃ dukkhe ñāṇaṃ. Dukkhasamudayaṃārabbhāti etthāpi eseva nayo. Tathā sesapadadvayepi. Paccavekkhaṇañāṇaṃ hi catusaccaṃ ārabbha pavattañāṇaṃ nāma, tatiyaṃ pana maggañāṇaṃ, itarasaccāni vipassanāñāṇanti pākaṭameva.

『『Atthādīsu pabhedagatāni ñāṇānī』』ti saṅkhepena vuttamatthaṃ pāḷivaseneva vivarituṃ 『『vuttañheta』』ntiādi vuttaṃ. Tattha atthe ñāṇaṃ atthapaṭisambhidāti yaṃ atthappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇaṃ, ayaṃ atthapaṭisambhidā nāma. Sesapadesupi eseva nayo. Dhammappabhedassa hi sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttippabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Paṭibhānappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā. Niruttipaṭibhānappabhedā tabbisayānaṃ atthādīnaṃ paccayuppannatādibhedehi bhinditvā veditabbā.

Nibbānampi sampāpakahetuanusārena arīyati, adhigammatīti attho. 『『Yaṃ kiñci paccayasambhūta』』nti etena saccahetudhammapaccayākāravāresu āgatāni dukkhādīni gahitāni. Saccapaccayākāravāresu nibbānaṃ, pariyattivāre bhāsitattho, abhidhammabhājanīye vipāko, kiriyā cāti evaṃ pāḷiyaṃ vuttānaṃ eva vasena pañca atthā veditabbā. Dahatīti vidahati, nibbattakahetuādīnaṃ sādhāraṇametaṃ nibbacanaṃ. Tadatthaṃ pana vibhāvetuṃ 『『pavatteti vā sampāpuṇituṃ vā detī』』ti vuttaṃ. Tesu purimo attho maggavajjesu daṭṭhabbo. Bhāsitampi hi avabodhanavasena atthaṃ pavatteti, maggo pana nibbānaṃ pāpetīti tasmiṃ pacchimo attho. Nibbānaṃ hi pattabbo attho, bhāsitattho ñāpetabbo attho, itaro nibbattetabbo atthoti evaṃ tividho hoti.

『『Yo koci phalanibbattako hetū』』ti etena saccahetudhammapaccayākāravāresu āgatāni samudayādīni gahitāni, saccapaccayākāravāresu maggo, pariyattivāre bhāsitaṃ, abhidhammabhājanīye kusalākusalanti evaṃ pāḷiyaṃ vuttānaṃ eva vasena pañca dhammā veditabbā. Tattha maggo sampāpako, bhāsitaṃ ñāpako, itaraṃ nibbattakoti evaṃ tividho hetu veditabbo. Ettha ca kiriyānaṃ avipākatāya dhammabhāvo na vutto. Yadi evaṃ vipākā na hontīti atthabhāvopi na vattabbo? Na, paccayuppannabhāvato. Evaṃ sati kusalākusalānampi atthabhāvo āpajjatīti ce? Nāyaṃ doso appaṭisiddhattā. Vipākassa pana padhānahetutāya pākaṭabhāvato dhammabhāvo eva tesaṃ vutto. Kiriyānaṃ paccayabhāvato dhammabhāvo āpajjatīti ce? Nāyaṃ doso appaṭisiddhattā. Kammaphalasambandhassa pana hetubhāvassābhāvato dhammabhāvo na vutto. Apica 『『ayaṃ imassa paccayo, ayaṃ paccayuppanno』』ti etaṃ bhedamakatvā kevalaṃ kusalākusale, vipākakiriyādhamme ca paccavekkhantassa dhammatthapaṭisambhidā hontīti tesaṃ atthadhammatā na vuttāti daṭṭhabbaṃ.

Ayameva hi atthoti yvāyaṃ atthadhammānaṃ pañcadhā vibhajanavasena attho vutto, ayameva abhidhamme vibhajitvā dassitoti sambandho.

我來 助你直譯這段巴利文： 緣取苦諦即是以苦諦為所緣，以及依破除覆蓋彼的愚癡方式而轉起的智，為苦智。緣取苦集，於此也是此理。如是于其餘兩句也是。因為省察智是名為緣取四諦而轉起的智，但第三是道智，其餘諸諦是觀智，這是明顯的。 爲了依經文開顯簡略所說的"于義等差別而行諸智"之義，故說"此中所說"等。其中"于義之智為義無礙解"，即是能觀察、顯示、確定義差別的于義差別而行之智，此名為義無礙解。于其餘諸句也是此理。即是能觀察、顯示、確定法差別的於法差別而行之智為法無礙解。能觀察、顯示、確定詞差別的于詞語言差別而行之智為詞無礙解。能觀察、顯示、確定辯才差別的于辯才差別而行之智為辯才無礙解。詞與辯才之差別，應依彼等境界之義等的緣生等差別而分別了知。 涅槃也依能到達的因而被證得，這是其義。"凡是緣生"，以此攝取在諦、因、法、緣起品中所說的苦等。應知五種義，即是依經中所說：在諦與緣起品中的涅槃，在教法品中的所說義，在論分別中的異熟與唯作。"生起"即是引生，這是生起因等的共同語源解釋。爲了顯示彼義而說"轉起或令到達或給予"。在這些中，前義應在除道之外看見。因為所說也依理解而轉起義，但道則令到達涅槃，故在彼處是后義。因為涅槃是應證得的義，所說義是應了知的義，其他是應生起的義，如是成為三種。 "任何能生果之因"，以此攝取在諦、因、法、緣起品中所說的集等，在諦與緣起品中的道，在教法品中的所說，在論分別中的善與不善，如是依經中所說而應知五種法。其中道是能令到達者，所說是能令知者，其他是能生起者，如是應知因成為三種。此中因唯作無異熟故不說為法性。若如是，因為不生異熟故義性也不應說？不然，因為是緣生性。若如是，則善不善也成為義性？這不是過失，因為未否定。但因為異熟是主要因故明顯，故唯說彼等為法性。若說因為是緣性故唯作成為法性？這不是過失，因為未否定。但因為無業果關係的因性，故不說為法性。又應見：不作"此是彼之緣，此是緣生"的區分，而僅省察善不善與異熟唯作諸法者，有法義無礙解，故不說彼等的義法性。 "此即是義"，即是已說依五種分別義法的方式的此義，即是在論中已分別顯示的，這是其關聯。

『『Dhammaniruttābhilāpe』』ti ettha dhamma-saddo sabhāvavācakoti katvā āha 『『sabhāvaniruttī』』ti, aviparītaniruttīti attho. Tenāha 『『abyabhicārī vohāro』』ti, tassa tassa atthassa bodhane paṭiniyatasambandho saddavohāroti attho. Tadabhilāpeti tassa sabhāvaniruttisaññitassa abyabhicārivohārassa abhilāpane. Sā panāyaṃ sabhāvanirutti māgadhabhāsā. Atthato nāmapaññattīti ācariyā. Apare pana yadi sabhāvanirutti paññattisabhāvā, evaṃ sati paññatti abhilapitabbā, na vacananti āpajjati. Na ca vacanato aññaṃ abhilapitabbaṃ uccāretabbaṃ atthi. Atha phassādivacanehi bodhetabbaṃ abhilapitabbaṃ, evañca sati atthadhammānampi bodhetabbattā tesampi niruttibhāvo āpajjati. Phassoti ca sabhāvanirutti, phassaṃ phassāti na sabhāvaniruttīti dassitovāyamattho. Na ca avacanaṃ evaṃpakāraṃ atthi. Tasmā vacanabhūtāya eva tassā sabhāvaniruttiyā abhilāpe uccāraṇeti attho daṭṭhabbo.

Taṃ sabhāvaniruttisaddaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ sabhāvaniruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā, 『『evamayaṃ niruttipaṭisambhidā saddārammaṇā nāma jātā, na paññattiārammaṇā』』ti (vibha. aṭṭha. 718) ca aṭṭhakathāyaṃ vuttattā niruttisaddārammaṇāya sotaviññāṇavīthiyā parato manodvāre niruttipaṭisambhidā pavattatīti vadanti. 『『Niruttipaṭisambhidā paccuppannārammaṇā』』ti (vibha. 749) ca vacanasaddaṃ gahetvā pacchā jānanaṃ sandhāya vuttanti. Evaṃ pana aññasmiṃ paccuppannārammaṇe aññaṃ paccuppannārammaṇaṃ vuttanti āpajjati. Yathā pana dibbasotañāṇaṃ manussādisaddabhedanicchayassa paccayabhūtaṃ taṃtaṃsaddavibhāvakaṃ, evaṃ sabhāvāsabhāvaniruttinicchayassa paccayabhūtaṃ paccuppannasabhāvaniruttisaddārammaṇaṃ taṃvibhāvakaṃ ñāṇaṃ niruttipaṭisambhidāti vuccamāne na koci pāḷivirodho. 『『Taṃ sabhāvaniruttisaddaṃ ārammaṇaṃ katvā paccavekkhantassā』』ti ca 『『paccuppannasaddārammaṇaṃ paccavekkhaṇaṃ pavattentassā』』ti na nasakkā vattuṃ. Tañhi ñāṇaṃ sabhāvaniruttiṃ vibhāventameva taṃtaṃsaddapaccavekkhaṇānantaraṃ taṃtaṃpabhedanicchayahetubhāvato niruttiṃ bhindantaṃ paṭivijjhantameva uppajjatīti pabhedagatampi hotīti.

Sabbattha ñāṇanti sabbasmiṃ visaye ñāṇaṃ, sabbampi ñāṇanti adhippāyo. Tenāha 『『ñāṇārammaṇaṃ ñāṇa』』nti. Sabbatthāti vā sabbesu atthādīsu, tīsu, catūsupi vā pavattattā, kusalakiriyābhūtāya paṭibhānapaṭisambhidāya dhammatthabhāvato tīsu eva vā pavattattā 『『sabbattha ñāṇa』』nti vuttaṃ. Tenāha 『『yathāvuttesu vā』』tiādi. Tattha sagocarakiccādivasenāti sagocarassa, kiccādikassa ca vasena 『『idaṃ ñāṇaṃ idaṃ nāma ārammaṇaṃ katvā pavattaṃ iminā nāma kiccenā』』ti jānanaṃ. Ādi-saddena lakkhaṇapaccupaṭṭhānapadaṭṭhānabhūmiādīnaṃ saṅgaho. Tenevāha 『『imāni ñāṇāni idamatthajotakānī』』tiādi.

我來幫你直譯這段巴利文： "於法詞語言"中，法字表示自性，故說"自性詞"，即是不顛倒詞之義。因此說"不相違用語"，即是與彼彼義理表達有確定關係的語言用語之義。"于彼語言"即是于彼名為自性詞的不相違用語之語言。此自性詞即是摩揭陀語。諸師說這從義理上是名稱假立。其他人則說，若自性詞是假立自性，如是則成假立應被言說，而非語言。而除了語言之外沒有其他能被言說、能被髮音的。若說應以觸等語言表達所應言說，如是則因為義與法也是所應表達，故彼等也成為詞性。"觸"是自性詞，而"觸觸"不是自性詞，顯示此義。而無有如是非語言者。因此應見其義為于作為語言的彼自性詞之語言即發音。 以彼自性詞為所緣而省察者，于彼自性詞語言的差別而行之智為詞無礙解。因為在註釋中說"如是此詞無礙解即成為以聲為所緣，非以假立為所緣"，故他們說詞無礙解是在以詞聲為所緣的耳識路之後的意門中轉起。而"詞無礙解緣取現在"之說是就執取語言聲后的了知而說。但如是則成為在一個現在所緣中說另一個現在所緣。如天耳智是人等聲音差別決定的因緣而顯示彼彼聲音，如是說詞無礙解是自性非自性詞決定的因緣而顯示現在自性詞聲所緣的智，則不與任何經文相違。"以彼自性詞為所緣而省察者"也不能說是"轉起省察現在聲所緣者"。因為彼智顯示自性詞時，在彼彼聲省察之後，由於是彼彼差別決定之因，即破析詞而通達而生起，故也是差別而行。 "一切處智"即是一切境界的智，意即一切智。故說"以智為所緣的智"。或"一切處"即是一切義等，因為轉起於三處或四處，或因為善與唯作的辯才無礙解成為法義性故轉起於三處，故說"一切處智"。故說"或於如前所說"等。其中"依自境及作用等"即是依自境與作用等而了知"此智緣取如是所緣而轉起，以如是作用"。等字攝取相、現起、足處、地等。因此說"此等諸智慧顯如是義"等。

429.Pabhedaṃ gacchantīti anekabhedabhinnesu ārammaṇesu tesaṃ yāthāvato taṃtaṃpabhedāvabodhanasamatthataṃ upagacchanti.

Mahāsāvakānañca asekkhabhūmiyaṃ pabhedaṃ gatāti sāmaññavidhinā dassitamatthaṃ apavādena nivattetuṃ ānandatthera-ggahaṇaṃ kataṃ.

Etā paṭisambhidā. Sekkhabhūmiyaṃ pabhedagamanaṃ appavisayaṃ, asekkhabhūmiyaṃ bahuvisayanti āha 『『adhigamo nāma arahattappattī』』ti, sātisayaṃ vā adhigamaṃ sandhāya evaṃ vuttaṃ. Sekkhena pattānampi hi imāsaṃ arahattappattiyā visadabhāvādhigamoti . Pubbayogo viya pana arahattappatti arahatopi paṭisambhidāvisadatāya paccayo na na hotīti pañcannampi yathāyogaṃ sekkhāsekkhapaṭisambhidāvisadatāya kāraṇatā yojetabbā. Atthadhammādīnaṃ anavasesasaṅgaṇhanato buddhavacanavisayā eva pariyattiādayo dassitā. Pāḷiyā sajjhāyo pariyāpuṇanaṃ, tadatthasavanaṃ savanaṃ, parito sabbaso ñātuṃ icchā paripucchāti āha 『『pāḷiaṭṭhakathādīsu gaṇṭhipadaatthapadavinicchayakathā』』ti, padatthato, adhippāyato ca duviññeyyaṭṭhānaṃ vitthārato sanniṭṭhānakathāti attho. Yassa hi padassa attho duviññeyyo, taṃ gaṇṭhipadaṃ, yassa adhippāyo duviññeyyo, taṃ atthapadaṃ. Ādi-saddena khandhādipaṭisaṃyutte kathāmagge saṅgaṇhāti. Bhāvanānuyogasahitaṃ gataṃ, paccāgatañca etassa atthīti gatapaccāgatiko, tassa bhāvo, tena gatapaccāgatikabhāvena. Vasanaṭṭhānato yāva gocaragāmo, tato ca yāva vasanaṭṭhānaṃ kammaṭṭhānānuyuttoti attho. Yāva anulomagotrabhusamīpanti saṅkhārupekkhāñāṇamāha. Tañhi tesaṃ samīpappavattaṃ.

Satthesūti anavajjesu sattānaṃ hitasukhāvahesu ganthesu. Tathā sippāyatanesūti etthāpi. Pubbakāle ekasatarājūnaṃ desabhāsā ekasatavohārā. Dhammapade (dha. pa. 1 ādayo) yamakavaggo opammavaggoti vadanti, mūlapaṇṇāse (ma. ni. 1.325 ādayo; 439 ādayo) yamakavaggo opammavaggo evāti apare. Sutapaṭibhānabahulānanti bahussutānaṃ paṭibhānavantānaṃ.

Sabbānīti pubbe vuttāni pañca, pacchā vuttāni aṭṭhapi vā. Sekkhaphalavimokkhapariyosāne bhavā sekkhaphalavimokkhantikā. Ṭhānāṭhānañāṇabalādīni sabbabuddhaguṇesu sakiccato pākaṭatarānīti vuttaṃ 『『dasa balāni viyā』』ti, aññe vā sabbaññutaññāṇādayopi sabbe bhagavato guṇavisesā asekkhaphalavimokkhantikā eva.

Paññābhūmi-mūla-sarīravavatthānavaṇṇanā

我來 助你直譯這段巴利文： "進入差別"即是在多種差別的所緣中，趨向能如實了知彼彼差別的能力。 通過一般規則顯示諸大聲聞在無學地進入差別的義理，爲了以特例排除而提到阿難長老。 這些無礙解。在有學地進入差別是小境界，在無學地是大境界，故說"證得即是證得阿羅漢"，或是就殊勝證得而如是說。因為有學所得的這些也因證得阿羅漢而得清晰。如同前行，阿羅漢果對阿羅漢的無礙解清晰性也是因緣而非非因緣，故應適當配合五者的有學無學無礙解清晰性的因緣性。因為完全攝取義法等，故僅顯示以佛語為境的教法等。于經典的誦習是學習，聽聞其義是聽聞，遍一切欲知是遍問，故說"于經與注等中的難詞、義詞抉擇之說"，即是從詞義、深意難以了知處的詳細決定之說的意思。因為若詞之義難知，彼為難詞，若深意難知，彼為義詞。等字攝取與蘊等相應的說法途徑。往返俱有者為往返行者，其性，以彼往返行者性。從住處至村落處，從彼至住處修習業處的意思。"乃至順觀種姓近"說的是行舍智。因為彼是轉起于彼等之近。 "于諸論"即是于無過失、能引導有情利樂的諸論。如是于"工藝處"也是。往昔一百王時代的地方語言有一百種用語。他們說法句有雙品、譬喻品，其他人說根本五十經也有雙品、譬喻品。"多聞善說者"即是多聞而具辯才者。 "一切"即是前說的五種或后說的八種。在有學果解脫終時所有為有學果解脫終。處非處智力等在一切佛功德中以自作用較為明顯，故說"如十力"，或其他一切世尊的殊勝功德如一切知智等也都是無學果解脫終。 慧地根本身分確立釋

430.Imāya paññāyāti vipassanāpaññāya. Bhūmi sallakkhaṇādiggahaṇavasena pavattiṭṭhānabhāvato. Ādi-saddena āhārādīnaṃ saṅgaho daṭṭhabbo. Kasmā panete evaṃ bahudhammā bhūmibhāvena gayhanti, nanu khandhādīsu ekenāpi atthasiddhi hotīti? Na, tividhasattānuggahatthaṃ khandhādittayaggahaṇaṃ kattabbaṃ, aññathā sabbasādhāraṇo anuggaho na kato siyā. Tividhā hi sattā rūpasammūḷhā arūpasammūḷhā ubhayasammūḷhāti. Tesu ye arūpasammūḷhā, tadatthaṃ khandhānaṃ gahaṇaṃ arūpadhammānaṃ catudhā vibhattattā. Ye rūpasammūḷhā, tadatthaṃ āyatanānaṃ rūpadhammānaṃ addhekādasadhā vibhattattā. Ye pana ubhayasammūḷhā, tadatthaṃ dhātūnaṃ ubhayesampi vibhattattā. Tathā indriyabhedena tikkhindriyā majjhimindriyā mudindriyā, saṃkhittarucī majjhimarucī vitthārarucīti ca tividhā sattā, tesampi atthāya yathākkamaṃ khandhādiggahaṇaṃ katanti yojetabbaṃ. Indriyaggahaṇaṃ pana kāmaṃ ete dhammā issarā viya sahajātadhammesu issariyaṃ ādhipaccaṃ pavattenti, taṃ pana nesaṃ dhammasabhāvasiddhaṃ, na ettha kassaci vasībhāvo 『『suññā ete avasavattino』』ti anattalakkhaṇassa sukhaggahaṇatthaṃ. Taṃ panetaṃ catubbidhampi pavattinivattitadubhayahetuvasena diṭṭhameva upakārāvahaṃ, na aññathāti saccādidvayaṃ gahitaṃ. Ādi-saddena gahitadhammesupi ayaṃ nayo netabbo. Mūlaṃ patiṭṭhābhāvato. Sati hi sīlavisuddhiyaṃ, cittavisuddhiyañca ayaṃ paññā mūlajātā hoti, nāsatīti. Sarīraṃ paribrūhetabbato. Imissā hi paññāya santānavasena pavattamānāya pādapāṇisīsaṭṭhāniyā diṭṭhivisuddhiādikā imā pañca visuddhiyo avayavena samudāyūpalakkhaṇanayena 『『sarīra』』nti veditabbā.

431.Pañca khandhāti ettha pañcāti gaṇanaparicchedo, tena na tato heṭṭhā, na uddhanti dasseti. Khandhāti paricchinnadhammanidassanaṃ. Yasmā cettha khandha-saddo rāsaṭṭho 『『mahāudakakkhandho』』tiādīsu (a. ni. 4.51; 6.37) viya, tasmā atītādivibhāgabhinnaṃ sabbaṃ rūpaṃ rāsivasena buddhiyā ekajjhaṃ gahetvā 『『rūpameva khandho rūpakkhandho』』ti samānādhikaraṇasamāso daṭṭhabbo. 『『Tīhi khandhehi iṇaṃ dassāmā』』tiādīsu viya koṭṭhāsaṭṭhe pana khandha-sadde nibbānassāpi khandhantarabhāvo āpajjatīti? Nāpajjati atītādivibhāgābhāvato. Na hi ekassa niccassa sato nibbānassa atītādivibhāgo atthīti. Paṭhamenatthena rūparāsīti attho, dutiyena rūpakoṭṭhāsoti. Vedanākkhandhotiādīsupi eseva nayo. Kasmā panete khandhā pañceva vuttā iminā eva ca kamenāti? Bhājanabhojanabyañjanabhattakārakabhuñjakavikappadassanato , yathoḷārikayathāsaṃkilesūpadesato cāti veditabbaṃ. Vivādamūlahetubhāvaṃ saṃsārahetutaṃ, kammahetutañca cintetvā vedanāsaññā saṅkhārakkhandhato nīharitvā visuṃ khandhabhāvena desitā.

Rūpakkhandhakathāvaṇṇanā

我來幫你直譯這段巴利文： "以此慧"即是以觀慧。"地"是因為成為依觀察等方式轉起的處所。等字應見包攝食等。為何如是多法以地的方式攝取，難道不是以蘊等一法也能成就義理嗎？不是，爲了攝益三種有情故應攝取蘊等三類，否則就不能作普遍的攝益。因為有情有三種：迷惑於色者、迷惑于無色者、迷惑于兩者。在這些中，對於迷惑于無色者，為彼等故攝取諸蘊，因為無色法分為四種。對於迷惑於色者，為彼等故攝取諸處，因為色法分為十一種半。對於迷惑于兩者，為彼等故攝取諸界，因為兩者都被分別。如是依根的差別有利根、中根、鈍根，以及喜簡略、喜中等、喜廣說的三種有情，為彼等的利益故如次第攝取蘊等，應如是配合。而攝取根雖然這些法如主宰般對俱生法行使主權，但那是它們的法性所成就，在此沒有任何自在性，爲了容易把握"它們是空、非自在"的無我相。而這四種依轉起、還滅、二者之因的方式所見才能帶來利益，不是其他方式，故攝取締等二類。在等字所攝諸法中也應運用此理。"根本"是因為成為住立。因為有戒清凈和心清凈時此慧才生根，無則不生。"身"是因為應增長。因為此慧依相續而轉起時，以見清凈等這五清凈為手足頭等，依部分表徵全體之理，應知為"身"。 431.. "五蘊"中，"五"是數的確定，顯示不少於此不多於此。"蘊"是顯示所確定之法。因為此中蘊字有聚義，如"大水蘊"等，故依知解以聚的方式攝取一切過去等差別的色，應見依同位釋為"色即是蘊為色蘊"。若蘊字表示分類義，如"以三蘊還債"等，則涅槃也成為另一蘊？不成，因為無過去等差別。因為一個常住的涅槃沒有過去等差別。依第一義為色聚之義，依第二義為色分之義。在受蘊等中也是此理。為何這些蘊說為五種，而且是以此次第？應知是因為顯示容器、食物、調味、米飯、作者、食者的譬喻，以及依粗顯、隨染污說示。思惟諍論根本因性、輪迴因性、業因性而從行蘊中抽出受想，以別蘊的方式說示。 色蘊論釋;

432.Tatthāti tesu pañcasu khandhesu. Yaṃ kiñcīti anavasesapariyādānaṃ. Ruppanalakkhaṇanti atippasaṅganiyamanaṃ. Yaṃ-saddena hi sanipātena kiṃ-saddena ca gahitena aniyamatthatāya atippasaṅge āpanne taṃ ruppanasaddo nivatteti, tena rūpassa anavasesapariggaho kato hoti. Sītādīhīti sītuṇhajighacchāpipāsādīhi. Hetuatthe cetaṃ karaṇavacanaṃ. Ruppanaṃ lakkhaṇaṃ etassāti ruppanalakkhaṇaṃ. Dhammo eva dhammajātaṃ. Ruppanañcettha sītādivirodhipaccayasannipāte visadisuppatti. Nanu ca arūpadhammānampi virodhipaccayasamāgame visadisuppatti labbhatīti? Saccaṃ labbhati, na pana vibhūtataraṃ. Vibhūtataraṃ hettha ruppanaṃ adhippetaṃ sītādiggahaṇato. Yadi evaṃ, kathaṃ brahmaloke rūpasamaññā? Tatthāpi taṃsabhāvānativattanato hotiyeva rūpasamaññā, anuggāhakapaccayavasena vā. Virodhipaccayasannipāte yo attano santāne bhinne bhijjamānasseva visadisuppattihetubhāvo, taṃ ruppananti aññe. Imasmiṃ pakkhe rūpayati vikāraṃ āpādetīti rūpaṃ, purimapakkhe pana ruppatīti. Saṅghaṭṭanena vikārāpattiyaṃ ruppanasaddo niruḷhoti keci. Imasmiṃ pakkhe arūpadhammesu rūpasamaññāya pasaṅgo eva natthi saṅghaṭṭanābhāvato. Paṭighāto ruppananti apare. Sabbaṃ taṃ ekato katvāti rāsaṭṭhaṃ hadaye ṭhapetvā vadati.

Bhūtopādāyabhedatoti ettha tadadhīnavuttitāya bhavati ettha upādāyarūpanti bhūtaṃ. Bhūtāni upādiyateva, na pana sayaṃ tehi, aññehi vā upādīyatīti upādāyaṃ.

Kāmaṃ catudhātuvavatthāne vacanatthāditopi bhūtāni vibhāvitāneva, sabhāvadhammānaṃ pana lakkhaṇādivibhāvanāti katvā vuttaṃ 『『lakkhaṇarasapaccupaṭṭhānāni catudhātuvavatthāne vuttānī』』ti. Tattha padaṭṭhānassa avuttattā āha 『『padaṭṭhānato panā』』tiādi. Avacanañca tassa tassatthassa paccayatoti ettha pakārantarena vibhāvitattāti daṭṭhabbaṃ. Sabbāpīti catassopi dhātuyo. Āposaṅgahitāya tejonupālitāya vāyovitthambhitāya eva pathavīdhātuyā pavatti, na aññathāti sā sesabhūtattayapadaṭṭhānā, evamitarāpīti āha 『『avasesadhātuttayapadaṭṭhānā』』ti.

Catuvīsatividhanti gaṇanaparicchedo balarūpādīnaṃ paṭisedhanattho. Tattha yaṃ vattabbaṃ, taṃ parato āvi bhavissati. Cakkhatīti cakkhu, viññāṇādhiṭṭhitaṃ rūpaṃ assādentaṃ viya hotīti attho. Cakkhatīti hi ayaṃ cakkhati-saddo 『『madhuṃ cakkhati, byañjanaṃ cakkhatī』』tiādīsu viya assādanattho. Vuttañhetaṃ 『『cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasamudita』』nti (ma. ni. 2.209). Aṭṭhakathāyampi vuccati 『『rūpesu āviñchanarasa』』nti (visuddhi.

我來 志你直譯這段巴利文： "此中"即是在這五蘊中。"任何"是無餘遍攝。"變壞相"是防止過度含攝。因為由"yaṃ"字和"kiṃ"字共同表示的不確定義導致過度含攝時，變壞字排除它，由此而完成對色的無餘攝取。"由寒等"即是由冷熱飢渴等。此處具格表示因義。以變壞為相者為變壞相。法即是法類。此中變壞是在相違緣會合時的異類生起。難道非色法在相違緣相會時不也得異類生起嗎？誠然得到，但不是更明顯。因為此處意指更明顯的變壞，由寒等的攝取可知。若如是，如何在梵天界有色之名？即使在彼處，由於不超越彼自性故仍有色之名，或由攝益緣的力量。其他人說變壞是在相違緣會合時，于自相續破壞時成為異類生起之因的狀態。在此說法中，令生變異故為色，但在前說法中則是因變壞故為色。有些人說變壞字專指由碰撞而生變異。在此說法中，對非色法根本不會有色之名的過失，因為無碰撞。其他人說障礙是變壞。"一切彼"即是將聚義置於心中而說。 "依界及所造差別"中，因為依彼而住，所造色存在於此中，故為界。界被執取，而自身不被彼等或其他所執取，故為所造。 雖然在四界差別中已從語源等顯示諸界，但因為是顯示自性法的相等，故說"相、味、現起在四界差別中已說"。因為其中未說足處，故說"但從足處"等。其未說是因為彼彼義在別種方式中已顯示，應如是見。"一切"即是四界。地界是攝取水、維持火、支撐風才能轉起，不能其他方式，故它以其餘三界為足處，其他也如是，故說"以其餘三界為足處"。 "二十四種"是數的確定，爲了否定力色等。其中應說的，後面將顯明。"照見"為眼，即是被識安立的色似乎為可愛樂，這是其義。因為這個"照見"字如"愛樂蜜、愛樂菜餚"等例中表示愛樂義。因為這樣說："摩健提耶，眼實是喜愛色、樂於色、歡悅於色。"註釋中也說："于諸色有引牽為味"。

2.433; dha. sa. aṭṭha. 600). Satipi sotādīnaṃ saddārammaṇādibhāve niruḷhattā dassane eva cakkhu-saddo pavattati padumādīsu paṅkajādisaddā viyāti daṭṭhabbaṃ. Atha vā cakkhatīti viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya abhibyattaṃ vadantaṃ viya hotīti attho. Aṭṭhakathāyaṃ pana 『『vibhāveti cā』』ti (mahāni. aṭṭha. 13; vibha. aṭṭha. 154) vuttaṃ. Taṃ anekatthattā dhātūnaṃ vibhāvanatthatāpi cakkhati-saddassa sambhavatīti katvā vuttaṃ. Suṇāti etena, viññāṇādhiṭṭhitaṃ sayaṃ vā suṇātīti sotaṃ. Ghāyati etena, sayaṃ vā ghāyatīti ghānaṃ. Rasaggahaṇamūlakattā ajjhoharaṇassa jīvitanimittaṃ āhāraraso jīvitaṃ, tasmiṃ ninnatāya taṃ avhāyatīti jivhā niruttinayena. Kucchitānaṃ sāsavadhammānaṃ āyo uppattiṭṭhānanti kāyo anuttariyahetubhāvaṃ anāgacchantesu kāmarāganidānakammajanitesu, kāmarāgassa ca visesapaccayesu ghānajivhākāyesu kāyassa visesato sāsavapaccayattā. Tena hi phoṭṭhabbasukhaṃ assādentā sattā methunampi sevanti. Kāyindriyavatthukā vā cattāro khandhā balavakāmāsavādihetubhāvato visesena sāsavāti kucchitānaṃ sāsavadhammānaṃ āyoti kāyo vutto. Vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ rūpayatīti rūpaṃ, rūpamiva pakāsaṃ karoti saviggahamiva dassetīti attho. Anekatthattā vā dhātūnaṃ pakāsanattho eva rūpasaddo daṭṭhabbo. Sappatīti saddo, udāharīyati, sakehi vā paccayehi sappīyati sotaviññeyyabhāvaṃ upanīyatīti attho. Gandhayatīti gandho, attano vatthuṃ sūcayati apākaṭaṃ 『『idaṃ sugandhaṃ, duggandha』』nti pakāseti , paṭicchannaṃ vā pupphaphalādiṃ 『『idamettha atthī』』ti pesuññaṃ karontaṃ viya hotīti attho. Rasanti taṃ sattāti raso, asādentīti attho.

Itthiyāva indriyaṃ itthindriyaṃ, tathā purisindriyaṃ. Jīvanti tena sahajātadhammāti jīvitaṃ, tadeva indriyaṃ jīvitindriyaṃ. Hadayañca taṃ vatthu ca, hadayassa vā manoviññāṇassa vatthu hadayavatthu. Copanakāyabhāvato kāyo ca so adhippāyaviññāpanato viññatti cāti kāyaviññatti. Copanavācābhāvato, adhippāyaviññāpanato ca vacī ca sā viññatti cāti vacīviññatti. Viggahābhāvato na kassati, kasituṃ chindituṃ na sakkā, na vā kāsati dibbatīti akāsaṃ, akāsameva ākāsaṃ, tadeva nissattanijjīvaṭṭhena ākāsadhātu. Rūpassāti nipphannarūpassa. Lahubhāvo lahutā. Sayaṃ anipphannatāya 『『rūpassā』』ti visesitaṃ. Esa nayo sesesupi. Ayaṃ pana viseso – kammani sādhu kammaññaṃ, tassa bhāvo kammaññatā. Paṭhamaṃ, upari ca cayo pavatti upacayo. Pubbāparavasena sambandhā tati pavatti santati. Aniccassa vināsino bhāvo aniccatā. Kabalaṃ karīyatīti kabaḷīkāro. Āharatīti āhāro. Evaṃ tāva upādāyarūpaṃ saddatthato veditabbaṃ.

我來幫你直譯這段巴利文： 雖然耳等也有以聲等為所緣，但因為"照見"字專用於見，如蓮等中的"生於泥"等字，應如是見。或者"照見"即是被識安立的，似乎顯示平不平，似乎明瞭宣說，這是其義。但在註釋中說"及顯示"。那是因為由於詞根有多義，"照見"字也可能有顯示義而說。"以此聞"，或被識安立的自身聞，故為耳。"以此嗅"，或自身嗅，故為鼻。因為吞嚥以味覺為根本，命的緣是食味即生命，由於傾向於彼而稱呼彼，故依語源解釋為舌。因為是不善漏法的生起處故為身，在不達最上因性的欲貪因所生，以及欲貪的特殊緣鼻、舌、身中，身特別是有漏之緣故。因為由彼貪愛觸樂的有情也從事淫慾。或者以身根為所依的四蘊因為特別是強力欲漏等的因性故是有漏，故說是不善漏法的生處為身。生起顏色變異而表示內心狀態故為色，即是似乎顯示，似乎顯示有形體之義。或因為詞根有多義，應見色字就是顯示義。"爬行"為聲，即被髮出，或被自己的諸緣使爬行，被引導至耳識可知性之義。"令香"為香，顯示自己的事物，顯明"此是好香、惡香"，或如作密告似乎說"此處有此"隱藏的花果等之義。"嘗"彼為味，即是愛樂之義。 只是女性的根為女根，如是男根。"以此生活"諸俱生法故為命，彼即是根為命根。心及彼所依為心所依，或心識的所依為心所依。因為是動身性故為身，因為令知意趣故為表，故為身表。因為是動語性、令知意趣，語及彼表故為語表。因為無形體故不被耕，不能被耕被割，或不明耀故為非空，非空即是虛空，彼即依無有情無命者義為空界。"色的"即是完成色的。輕性為輕。因為自身非完成故說明"色的"。于其餘也是此理。但此差別：于業善為適業，彼性為適業性。最初及上生起為生。依前後關聯的轉起為相續。無常壞滅的性為無常性。"成團"為段，"取來"為食。如是應先從語義了知所造色。

Kamato pana sabbesaṃ rūpadhammānaṃ nissayabhāvena mūlabhūtattā paṭhamaṃ bhūtarūpāni uddiṭṭhāni. Itaresu ajjhattikabhāvena attabhāvasamaññāya mūlabhāvato cakkhādīni pañca ādito uddiṭṭhāni. Tesaṃ visayīnaṃ ime visayāti dassetuṃ rūpādīni cattāri uddiṭṭhāni. Phoṭṭhabbaṃ pana anupādārūpattā, bhūtaggahaṇena gahitattā ca idha na gahitaṃ. Svāyaṃ attabhāvo imehi 『『itthī』』ti vā 『『puriso』』ti vā saṅkhaṃ gacchatīti dassanatthaṃ tadanantaraṃ itthipurisindriyadvayaṃ uddiṭṭhaṃ. 『『Iminā jīvatī』』ti vohāraṃ labbhatīti dassanatthaṃ tato jīvitindriyaṃ. Tassa imaṃ nissāya viññāṇappavattiyaṃ attahitādisiddhīti dassanatthaṃ hadayavatthu. Tassa imāsaṃ vasena sabbe kāyavacīpayogāti dassanatthaṃ viññattidvayaṃ. Imāya rūpakāyassa paricchedo, añjaso cāti dassanatthaṃ ākāsadhātu. Imehissa sukhappavatti, uppattiādayo cāti dassanatthaṃ lahutādayo. Sabbo cāyaṃ catusantatirūpasantāno iminā upatthambhīyatīti dassanatthaṃ ante kabaḷīkāro āhāro uddiṭṭhoti veditabbo.

1. Idāni yathāuddiṭṭhāni upādārūpāni lakkhaṇādito niddisituṃ 『『tattha rūpābhighātārahabhūtappasādalakkhaṇa』』ntiādi āraddhaṃ. Tattha tatthāti tesu upādārūpesu. Rūpe, rūpassa vā abhighāto rūpābhighāto, taṃ arahatīti rūpābhighātāraho, rūpābhighāto hotu vā mā vā evaṃsabhāvo catunnaṃ bhūtānaṃ pasādo rūpābhighātārahabhūtappasādo, evaṃlakkhaṇaṃ cakkhūti attho. Yasmā paccayantarasahito eva cakkhupasādo rūpābhihananavasena pavattati, na kevalo. Tasmā taṃsabhāvatāva pamāṇaṃ, na rūpābhighātoti dassanatthaṃ rūpābhighātārahatā vuttā yathā vipākārahaṃ kusalākusalanti. Abhighāto ca visayavisayīnaṃ aññamaññaṃ abhimukhībhāvo yogyadesāvaṭṭhānaṃ abhighāto viyāti katvā. So rūpe cakkhussa, rūpassa vā cakkhumhi hoti. Tenāha 『『yaṃ cakkhu anidassanaṃ sappaṭighaṃ rūpamhi sanidassanamhi sappaṭighamhi paṭihaññi vā』』ti, 『『yamhi cakkhumhi anidassanamhi sappaṭighamhi rūpaṃ sanidassanaṃ sappaṭighaṃ paṭihaññi vā paṭihaññati vā』』ti (dha. sa. 597) ca ādi. Paripuṇṇāparipuṇṇāyatanattabhāvanibbattakassa kammassa nidānabhūtā kāmataṇhā, rūpataṇhā ca tadāyatanikabhavapatthanābhāvato daṭṭhukāmatādivohāraṃ arahatīti dutiyanayo sabbattha vutto. Tattha daṭṭhukāmatānidānakammaṃ samuṭṭhānaṃ etesanti daṭṭhukāmatānidānakammasamuṭṭhānāni. Evaṃvidhānaṃ bhūtānaṃ pasādo daṭṭhukāmatā…pe… pasādo, evaṃlakkhaṇaṃ cakkhu. Tassa tassa hi bhavassa mūlakāraṇabhūtā taṇhā tasmiṃ tasmiṃ bhave uppajjanārahāyatanavisayāpi nāma hotīti kāmataṇhādīnaṃ daṭṭhukāmatādivohārārahatā vuttā.

Daṭṭhukāmatāti hi daṭṭhumicchā, rūpataṇhāti attho. Ettha ca daṭṭhukāmatāya, sesānañca taṃtaṃattabhāvanibbattakakammāyūhanakkhaṇato sati purimanibbattiyaṃ vattabbaṃ natthi, asati pana maggena asamugghātitabhāvoyeva kāraṇanti daṭṭhabbaṃ. Yato maggena asamucchinnaṃ kāraṇalābhe sati uppajjitvā attano phalassa paccayabhāvūpagamanato vijjamānamevāti uppannatā atthitā pariyāyehi vuccati 『『ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpetī』』ti (saṃ. ni.

我來 助你直譯這段巴利文： 以次第來說,首先說界色,因為是一切色法的所依而成為根本。在其餘中,首先說眼等五種,因為作為內處是自體名稱的根本。爲了顯示"此等是彼等的所緣"故說色等四種。觸則因為是非所造色,且已被界的攝取所攝,故此處不攝。爲了顯示此自體由這些被稱為"女"或"男",故其後說女根男根二種。爲了顯示得到"以此活命"的言說,故其後說命根。爲了顯示依此而有識轉起時得成自利等,故說心所依。爲了顯示依這些而有一切身語業,故說二表。爲了顯示以此有色身的界限與通道,故說空界。爲了顯示由這些而有安樂轉起與生起等,故說輕等。爲了顯示一切這四相續色相續由此維持,故應知最後說段食。 433.. 現在爲了依相等說明如是所說的所造色,而開始說"此中以色擊適合界凈為相"等。其中"此中"即是在這些所造色中。於色或色的擊為色擊,適合於彼為色擊適合,四界的凈是否有色擊而有如是自性為色擊適合界凈,有此為相者為眼,這是其義。因為眼凈唯與其他緣和合才依色擊方式轉起,非單獨。因此說適合性僅是其自性的標準,非色擊,如善不善適於異熟。且擊是所緣與有所緣者互相面對住于適處,如同擊一樣。彼在色中對眼,或在眼中對色。因此說"凡無見有對的眼對有見有對的色已擊或"及"凡於無見有對的眼中,有見有對的色已擊或正擊"等。第二理趣在一切處說"適合見欲等言說",因為生起完全或不完全處所自體的業的因緣欲愛、色愛,由於希求彼處所有的有。其中"見欲等因緣業等起"即是以見欲等因緣業為等起。如是性質的界的凈為見欲等凈,有此為相者為眼。因為作為彼彼有的根本因緣的愛,也名為適於生起在彼彼有中的處所所緣,故說欲愛等適合見欲等言說。 因為"見欲"即是欲見,即是色愛之義。此中應見:當有前生時,對於見欲等及彼彼自體生起業的積集時無可說,但當無時,唯是未被道斷除的狀態即是因。由此未被道斷的因緣在得到因緣時生起而趨向成為自果的緣性,故以已生、存在等方式說"修習八支聖道、多修習八支聖道時,令已生諸惡不善法即于中間消失"。

5.156), 『『santaṃ vā ajjhattaṃ kāmacchandaṃ 『atthi me ajjhattaṃ kāmacchando』ti pajānātī』』ti (dī. ni. 2.382; ma. ni. 1.115) ca evamādīsu.

Rūpesu puggalassa, viññāṇassa vā āviñchanarasaṃ. Ādhārabhāvapaccupaṭṭhānaṃ nissayapaccayabhāvato. Daṭṭhukāmatānidānakammajabhūtapadaṭṭhānaṃ yesaṃ bhūtānaṃ pasādo, tevassa āsannakāraṇanti katvā. Ettha ca taṃtaṃattabhāvanipphādakasādhāraṇakammavasena purimaṃ cakkhulakkhaṇaṃ vuttaṃ kāraṇavisesassa anāmaṭṭhattā. 『『Evarūpaṃ nāma me cakkhu hotū』』ti evaṃ nibbattitaāveṇikakammavasena dutiyanti vadanti. Satipi pana pañcannaṃ pasādabhāvasāmaññe savisayāvabhāsanasaṅkhātassa pasādabyāpārassa vasena purimaṃ vuttaṃ. Pasādakāraṇassa satipi kammabhāvasāmaññe, ekatte vā attano kāraṇabhedena bhedadassanavasena dutiyanti daṭṭhabbaṃ. Sotādīnaṃ lakkhaṇādīsu vuttanayeneva attho veditabbo.

Etthāha – cakkhādīnaṃ indriyānaṃ kiṃ ekakammunā uppatti, udāhu nānākammunāti? Ubhayathāpīti porāṇā. Tattha nānākammunā tāva uppattiyaṃ cakkhādīnaṃ visese vattabbaṃ natthi kāraṇassa bhinnattā. Ekakammunā pana uppattiyaṃ kathaṃ nesaṃ visesoti? Kāraṇassa bhinnattā eva. Taṃtaṃbhavapatthanābhūtā hi taṇhā taṃtaṃbhavapariyāpannāyatanābhilāsatāya sayaṃ vicittarūpā upanissayabhāvena taṃtaṃbhavanibbattakakammassa vicittabhedataṃ vidahati. Yato tadāhitavisesaṃ taṃ tathārūpasamatthatāyogenānekarūpāpannaṃ viya anekaṃ visiṭṭhasabhāvaṃ phalaṃ nibbatteti. Na cettha samatthatā samatthabhāvato aññā veditabbā kāraṇavisesena āhitavisesassa visiṭṭhaphalanipphādanayogyatāmattato. Ayañca ekassapi kammassa anekindriyahetutāvisesayogo yuttito, āgamanato ca parato āgamissati. Apica ekasseva kusalacittassa soḷasādivipākacittanibbattihetutā vuccati. Lokepi ekasseva sālibījassa paripuṇṇāparipuṇṇataṇḍulaātaṇḍulaphalanibbattihetutā dissateva, kiṃ vā etāya yutticintāya. Yato kammaphalaṃ cakkhādīni, kammavipāko ca sabbaso buddhānaṃyeva ñāṇassa visayoti.

我來幫你直譯這段巴利文： 以及如"若內在有欲貪,了知'我內有欲貪'"等諸如此類經文中。 在諸色中對人或識有引牽為味。以作為所依為現起,因為是依止緣。以見欲等因緣業生界為足處,因為彼等界的凈是其直接因緣。此中依各自體生起的共同業而說前眼相,因為未觸及特殊因緣。他們說依"愿我有如是眼"而生起的特殊業而說第二相。雖然五凈有凈性的共同,但依稱為各自境顯現的凈作用而說前者。應見雖然凈因有業性的共同或一性,依自因的差別而顯示差別而說第二相。耳等的相等應依所說方法了知義理。 此中問:眼等諸根是由一業生起,還是由多業生起? 古師說兩種都有。其中首先由多業生起時,對眼等的差別無可說,因為因緣有差別。但由一業生起時,如何有其差別? 正是因為因緣有差別。因為成為各自有的希求的愛,以成為欲求各自有所攝處所性,自身以種種方式作為強依緣,令生起各自有的業有種種差別。由此彼具有如是特性,以具如是能力的結合,如成為多種形態般生起多種殊勝自性的果。此中不應瞭解能力異於能性,僅是因特殊因緣而具特性適合生起殊勝果。而且一業成為多根因的特殊結合是合理的,且從教證將在後面出現。又說一善心是十六等異熟心生起的因。在世間中也見到一稻種子是完全或不完全米粒、非米粒果的生起因,何必思惟此理趨。因為眼等是業果,而業異熟完全唯是諸佛的智境界。

434.Kecīti mahāsaṅghikesu ekacce. Tesu hi vasudhammo evaṃ vadati 『『cakkhumhi tejo adhikaṃ, sote vāyu, ghāne pathavī, jivhāya āpo, kāye sabbepi samā』』ti. Cakkhādīsu tejādiadhikatā nāma tannissayabhūtānaṃ tadadhikatāyāti dassento 『『tejādhikānaṃ bhūtānaṃpasādo cakkhū』』tiādimāha. Kāyo sabbesanti ko ettha viseso, nanu tejādiadhikānañca bhūtānaṃ pasādā sabbesaṃyevāti? Saccametaṃ, idaṃ pana 『『sabbesa』』nti vacanaṃ samānānanti imamatthaṃ dīpeti anuvattamānassa ekadesādhikabhāvassa nivāraṇavasena vuttattā. Tejādīnaṃ hi paccekaṃ adhikabhāve viya dvinnaṃ, tiṇṇaṃ vā adhikabhāvepi yathāvuttādhikabhāveneva ekakādivasena labbhamānāya omattatāyapi kāyappasādo na hotīti pākaṭoyamattho. Tasmā catunnampi bhūtānaṃ samabhāvena kāyappasādo hotīti sabbasaddo idha samabhāvadīpako daṭṭhabbo. Tejādīnanti padīpasaṅkhātassa tejassa obhāsarūpena, vāyussa saddena, pathaviyā gandhena, kheḷasaṅkhātassa udakassa rasenāti purimavāde, pacchimavāde ca yathāyogaṃ taṃtaṃbhūtaguṇehi anuggayhabhāvato, rūpādīnaṃ gahaṇe upakāritabbatoti attho. Ālokādisahakārīkāraṇasahitānaṃyeva cakkhādīnaṃ rūpādiavabhāsanasamatthatā, vivarassa ca sotaviññāṇūpanissayabhāvo guṇoti tesaṃ laddhi. Tejādīnaṃ viya pana vivarassa bhūtabhāvābhāvato yathāyoga-ggahaṇaṃ. Atha vā rūpādayo viya vivarampi bhūtaguṇoti parādhippāye tejassa ālokarūpena, ākāsasaṅkhātassa vivarassa saddena, vāyussa gandhena, udakassa rasena, pathaviyā phoṭṭhabbenāti evaṃ yathāyogaṃ taṃtaṃbhūtaguṇehīti yojanā.

Rūpādīnaṃ adhikabhāvadassanatoti aggimhi rūpassa pabhassarassa, vāyumhi saddassa sabhāvena suyyamānassa, pathaviyā surabhiādino gandhassa, āpe ca rasassa madhurassāti imesaṃ visesayuttānaṃ dassanato 『『rūpādayo tesaṃ guṇā』』ti paṭhamavādī āhāti. Tasseva 『『iccheyyāmā』』tiādinā uttaramāha. Imināva upāyena dutiyavādinopi niggaho hotīti. Atha vā rūpādivisesaguṇehi tejaākāsapathavīāpavāyūhi cakkhādīni katānīti vadantassa kaṇādassa vādaṃ uddharitvā taṃ niggahetuṃ 『『athāpi vadeyyu』』ntiādi vuttanti daṭṭhabbaṃ. Āsave upalabbhamānopi gandho pathaviyā āposaṃyuttāya kappāsato visadisāyāti na kappāsagandhassa adhikabhāvāpattīti ce? Na, anabhibhūtattā. Āsave hi udakasaṃyuttā pathavī udakena abhibhūtā, na kappāsapathavīti tassa eva gandhena adhikena bhavitabbaṃ. Uṇhodakasaṃyutto ca aggi upalabbhanīyo mahantoti katvā tassa phasso viya vaṇṇopi pabhassaro upalabbheyyāti uṇhodake vaṇṇato agginā anabhisambandhassa sītodakassa vaṇṇo parihāyetha. Tasmāti etassa ubhayassa abhāvā. Tadabhāvena hi rūpādīnaṃ tejādivisesaguṇatā nivattitā. Tannivattanena 『『tejādīnaṃ guṇehi rūpādīhi anuggayhabhāvato』』ti idaṃ kāraṇaṃ nivattitanti evaṃ paramparāya ubhayābhāvo visesaparikappanapahānassa kāraṇaṃ hotīti āha 『『tasmā pahāyeta』』ntiādi. Ekakalāpepi rūparasādayo visadisā, ko pana vādo nānākalāpe cakkhādayo bhūtavisesābhāvepīti dassetuṃ rūparasādinidassanaṃ vuttaṃ.

我來 助你直譯這段巴利文： "有些人"即是在大眾部中的某些人。因為其中瓦蘇達摩如是說:"在眼中火界增勝,在耳中風界,在鼻中地界,在舌中水界,在身中一切平等"。爲了顯示眼等中火等增勝即是彼所依界的增勝性,故說"眼是火界增勝諸界的凈"等。身中一切,此中有何差別,難道不是火等增勝諸界的凈也都是一切嗎?這是真實的,但此"一切"之語顯示"平等"之義,因為是依防止隨轉的一部分增勝而說。因為如同火等各別增勝,即使二或三增勝,依所說增勝性以一等方式所得的不圓滿性,身凈也不生起,此義明顯。因此身凈由四界平等性而有,此處"一切"字應見是顯示平等性。"火等"即是說燈所攝的火以光明色,風以聲,地以香,唾液所攝的水以味,在前說和后說中,由適當以各自界德不被攝持性,以及色等的攝取應受助成之義。他們主張眼等唯與光等俱作因緣相應時才有顯現色等的能力,以及孔隙是耳識的近依為功德。但因為孔隙不如火等有界性,故說"適當"。或者如色等孔隙也是界德,在他人意趣中,火以光明色、空所攝的孔隙以聲、風以香、水以味、地以觸,如是適當以各自界德的配合。 "顯示色等增勝性"即是因為見到在火中色明亮,在風中聲自性可聞,在地中香如妙香等,在水中味如甜等,這些具有殊勝,故第一說者說"色等是它們的功德"。以"我們願意"等說對彼的反駁。以此方法也成為對第二說者的駁斥。或者應見爲了駁斥說眼等由具色等殊勝功德的火、空、地、水、風所造的迦那陀的主張,而說"假如他們說"等。若說雖在酒中可得的香,因水相應的棉花與地不同,故不得棉花香的增勝性?不然,因為未被勝。因為在酒中水相應的地被水勝,非棉花地,故應以彼的香為增勝。且與熱水相應的火可得且大,故應如其觸,其色也應明亮可得,則在熱水中色與火無關的冷水之色應減少。"因此"即是因為此二者的不存在。因為由彼不存在,色等是火等的殊勝功德性被遣除。由彼遣除,這個"由火等的功德色等不被攝持性"的因被遣除,如是以次第二者的不存在成為舍離殊勝計執的因,故說"因此應舍離"等。爲了顯示即使在一聚中色味等不同,何況在不同聚中眼等即使無界差別,故說色味等的譬喻。

Yadi bhūtaviseso natthi, kiṃ pana cakkhādivisesassa kāraṇanti taṃ dassetuṃ 『『yaṃ aññamaññassā』』tiādi vuttaṃ. Ekampi kammaṃ pañcāyatanikattabhāvabhavappatthanānipphannaṃ cakkhādivisesahetutāya aññamaññassa asādhāraṇanti ca kammavisesoti ca vuttanti daṭṭhabbaṃ. Na hi taṃ yena visesena cakkhussa paccayo, teneva sotassa paccayo hoti indriyantarābhāvappattito. 『『Paṭisandhikkhaṇe mahaggatā cetanā kaṭattārūpānaṃ kammapaccayena paccayo』』ti (paṭṭhā. 2.12.78) vacanena paṭisandhikkhaṇe vijjamānānaṃ sabbesaṃ kaṭattārūpānaṃ ekā cetanā kammapaccayo hotīti viññāyati. Nānācetanāya hi tadā indriyuppattiyaṃ sati parittena ca mahaggatena ca kammunā nibbattitaṃ kaṭattārūpaṃ āpajjeyyāti. Na cekā paṭisandhi anekakammanibbattā hotīti siddhamekena kammena anekindriyuppatti hotīti.

1. Anallīno nissayo etassāti anallīnanissayo, rūpasaddasaṅkhāto visayo. Gandharasānaṃ nissayā ghānajivhānaṃ nissaye allīyantīti te nissayavasena allīnā. Phoṭṭhabbaṃ sayaṃ kāyanissayaallīnaṃ bhūtattā. Aparo nayo – cakkhusotāni appattavisayaggāhakāni sāntare, adhike ca visaye viññāṇuppattihetubhāvato. Sotampi sampattavisayaggāhīti keci. Yadi sotaṃ sampattaggāhi, cittajo saddo sotaviññāṇassa ārammaṇaṃ na siyā. Na hi bahiddhā cittasamuṭṭhānānaṃ uppatti atthi. Pāḷiyañca avisesena saddārammaṇassa sotaviññāṇārammaṇabhāvo vutto. Kiñca disādesavavatthānañca saddassa na siyā, attano visayipadesassa eva gahetabbato gandho viya. Tasmā yattha uppanno saddo, tattheva ṭhito. Sace sotapathe āpāthamāgacchati, nanu dūre ṭhitehi rajakādisaddā cirena suyyantīti? Na dūrāsannānaṃ yathāpākaṭe sadde gahaṇavisesato. Yathā hi dūrāsannānaṃ vacanasadde yathāpākaṭe gahaṇavisesato ākāravisesānaṃ aggahaṇaṃ, gahaṇañca hoti, evaṃ rajakādisaddepi āsannassa ādito pabhuti yāva avasānā kamena pākaṭībhūte, dūrassa ca avasāne, majjhe vā piṇḍavasena pavattipākaṭībhūte nicchayaggahaṇānaṃ sotaviññāṇavīthiyā parato pavattānaṃ visesato lahukaṃ suto 『『cirena suto』』ti adhimāno hoti. So pana saddo yattha uppanno, tannissitova attano vijjamānakkhaṇe sotassa āpāthamāgacchati . Yadi saddassa bhūtaparamparāya samantato pavatti natthi, kathaṃ paṭighosuppattīti? Dūre ṭhitopi saddo aññattha paṭighosuppattiyā, bhājanādicalanassa ca ayokanto viya ayocalanassa paccayo hotīti daṭṭhabbaṃ.

我來將這段巴利文直譯成簡體中文： 如果沒有本質上的差別，那麼眼等差別的原因是什麼呢？爲了說明這一點，所以說"相互"等。應當理解，即使是一個業，由於是五處自體存在的希求所成就的，作為眼等差別的因，是相互不共的，也稱為業的差別。因為由於感官之間的差異性，凡是作為眼的緣的那個特性，並不會成為耳的緣。根據"在結生剎那，廣大心所思通過業緣成為所造色的緣"（發趣論2.12.78）的說法，可知在結生剎那，一個思成為所有現存所造色的業緣。因為如果當時由不同的思產生諸根，則所造色將由小業和廣大業所生，而一個結生不可能由多個業所生，所以確定由一個業產生多根。 435. 不依附的所依為其特徵，稱為不依附所依，即色聲等境。香味的所依附著于鼻舌的所依，故依所依而言是依附的。觸自身依附於身的所依，因為是大種。另一解釋是：眼耳是不得境而取，因為是隔著空間的，且在較遠的境上能成為識生起的因。有人說耳也是得境而取。如果耳是得境而取，則心生聲就不能成為耳識的所緣。因為外在沒有心所生法的生起。在聖典中也未加區別地說明聲是耳識的所緣。而且聲音的方位判定也將不可能，因為如同香一樣只能取自己所在處的境。因此聲在何處生起，就在那裡住。如果進入耳道範圍，為什麼遠處的染工等的聲音被遲緩聽到呢？這不是因為遠近聲音顯現時的取的差別。如同遠近說話聲顯現時，由於取的差別而有形相差別的不取與取一樣，對於染工等聲音，對於近處的從開始到結束次第顯現，對於遠處的在結尾或中間整體執行顯現，由於在耳識路之後生起的決定認知的差別，雖然迅速聽到卻產生"遲緩聽到"的增上慢。但是那個聲音在何處生起，就依止於彼處，在自身存在的剎那進入耳的範圍。如果聲音沒有通過大種的相續向四周傳播，那麼回聲如何生起呢？應當理解：即使遠處的聲音，也能如磁鐵之於鐵的運動一樣，成為他處回聲生起和器皿等震動的緣。

1. Pubbe lakkhaṇādinā vibhāvitampi cakkhuṃ ṭhitaṭṭhānādito vibhāvetuṃ 『『cakkhu cetthā』』tiādi āraddhaṃ. Tattha cakkhu sādhayamānaṃ tiṭṭhatīti sambandho. Ca-kāro byatirekattho, tenassa vuccamānameva visesaṃ joteti. Etthāti etesu yathāniddiṭṭhesu pañcasu upādārūpesu. 『『Sarīrasaṇṭhānuppattidese』』ti etena avasesaṃ kaṇhamaṇḍalaṃ paṭikkhipati. Snehamiva satta akkhipaṭalāni byāpetvā ṭhitāheva attano nissayabhūtāhi catūhi dhātūhi katūpakāraṃ tannissiteheva āyuvaṇṇādīhi anupālitaṃ parivāritaṃ tisantatirūpasamuṭṭhāpakehi utucittāhārehiupatthambhiyamānaṃ tiṭṭhati. Sattaakkhipaṭalabyāpanavacaneneva cakkhussa anekakalāpagatabhāvaṃ dasseti. Pamāṇato ūkāsiramattanti ūkāsiramatte padese pavattanato vuttaṃ. Cakkhuviññāṇassa vatthubhāvaṃ nissayabhāvato āvajjanasampaṭicchanādīnaṃ tadārammaṇāvasānānaṃ dvārabhāvaṃ samavasaraṭṭhānato. Taṃ panetaṃ cakkhu adhiṭṭhānabhedato, tatthāpi paccekaṃ anekakalāpagatabhāvato anekampi samānaṃ sāmaññaniddesena āvajjanāya ekattā, ekasmiṃ khaṇe ekasseva ca kiccakarattā ekaṃ katvā vuttaṃ. Evampi bahūsu kathamekasseva kiccakarattaṃ. Yaṃ tattha visadaṃ hutvā rūpābhighātārahaṃ, taṃ viññāṇassa nissayo hotīti gahetabbaṃ. Phoṭṭhabbaviseso viya kāyaviññāṇassa ārammaṇabhāve.

Manupassatīti ma-kāro padasandhikaro, atha vā manūti macco.

Aṅgulivedhakaṃ aṅgulīyakaṃ.

Visamajjhāsayatāya cakkhu vammikachiddābhiratasappo viya, bilajjhāsayatāya sotaṃ udakabilābhiratakumbhīlo viya, ākāsajjhāsayatāya ghānaṃ ajaṭākāsābhiratapakkhī viya, gāmajjhāsayatāya jivhā gāmābhiratakukkuro viya, upādinnakajjhāsayatāya kāyo āmakasusānābhiratasiṅgālo viya passitabboti dassento 『『vammi…pe… daṭṭhabbā』』ti āha. Visamajjhāsayatā ca cakkhussa visamajjhāsayaṃ viya hotīti katvā vuttā, cakkhumato vā puggalassa ajjhāsayavasena cakkhu visamajjhāsayaṃ daṭṭhabbaṃ. Esa nayo sesesupi. Sabbopi ca yathāvutto papañco sotādīsupi yathārahaṃ veditabbo.

1. Cakkhumhi, cakkhussa vā paṭihananaṃ cakkhupaṭihananaṃ, taṃ lakkhaṇaṃ etassāti cakkhupaṭihananalakkhaṇaṃ. Paṭihananañcettha yathāvutto abhighātova. Visayabhāvo ārammaṇapaccayatā. Kāmaṃ sā eva gocaratā, tathāpi visayagocarānaṃ ayaṃ viseso – anaññatthabhāvo, tabbahulacāritā ca cakkhuviññāṇassa. Visayabhāve cassa yaṃ vattabbaṃ, taṃ parato āvi bhavissati. Yattha pana kāyaviññattiādike.

我來將這段巴利文直譯成簡體中文： 436. 雖然前面已經通過特相等說明了眼，爲了從住處等方面進一步說明，所以開始說"眼在此處"等。其中，眼成就而住立，是這樣連線的。"ca"(且)字表示差異義，由此顯示其將要說明的特性。"此處"即在已說明的這五種所造色中。通過"身體形狀生起處"這句話否定其餘的黑眼圈。如同油脂遍及七眼膜而住，由作為自身所依的四大種作成助益，由依止於彼的壽、色等所保護圍繞，由生起三相續色的時節、心、食所支援而住。通過說"遍及七眼膜"這句話顯示眼具有多聚集性。說"量如蟣卵"是因為在如蟣卵大小的處所執行。對眼識而言是所依，因為是依止處；對從轉向、領受直至彼所緣為止諸心的門，因為是彙集處。這個眼雖然由住處的差別，乃至於各個多聚集性而成多，但由於轉向的單一性，在一剎那中只有一個作用，所以總稱為一個。即使如此，在眾多中如何只有一個起作用？應當理解：其中凡是明凈且適合色撞擊的，那個就成為識的所依，如同觸的差別成為身識的所緣一樣。 "觀察"中的"ma"字是連音詞，或者"manu"是指凡夫。 "穿指環的"即戒指。 為顯示應當這樣觀察：由於喜好不平之處，眼如喜好蟻冢洞的蛇；由於喜好洞穴，耳如喜好水洞的鱷魚；由於喜好虛空，鼻如喜好開闊空間的鳥；由於喜好村落，舌如喜好村落的狗；由於喜好執取，身如喜好生尸林的豺，所以說"應當....觀察"。說眼有喜好不平之處的性質，是就好像有喜好不平之處一樣而說的，或者應當依有眼者的人的意樂而觀察眼有喜好不平之處。對其餘的也是這個道理。所有如上所說的廣說也應當適當地理解于耳等。 437. 眼的撞擊或對眼的撞擊是眼撞擊，以此為特相者即眼撞擊特相。這裡的撞擊即如前所說的撞擊。境性是所緣緣性。雖然那也是行境性，但境和行境有這個差別：眼識的專一性和多數執行于彼。關於它的境性，其應說的將在後面明瞭。而在身表等處。

1. Itthiyā bhāvo, 『『itthī』』ti vā bhavati etena cittaṃ, abhidhānañcāti itthibhāvo, taṃ lakkhaṇaṃ etassāti itthibhāvalakkhaṇaṃ. Tato eva 『『itthī』』ti taṃsahitaṃ santānaṃ pakāsentaṃ viya hotīti vuttaṃ 『『itthīti pakāsanarasa』』nti. Vaṭṭaṃsatā avisadahatthapādāditā ca itthiliṅgaṃ. Thanamaṃsāvisadatā, nimmassudāṭhitā, kesabandhanaṃ, vatthaggahaṇañca 『『itthī』』ti sañjānanassa paccayabhāvato itthinimittaṃ. Daharakālepi suppakamusalakādīhi kīḷā, mattikatakkena suttakantanādi ca itthikuttaṃ, itthikiriyāti attho. Avisadaṭṭhānagamanādiko ākāro itthākappo. Aparo nayo – itthīnaṃ muttakaraṇaṃ itthiliṅgaṃ. Sarādhippāyā itthinimittaṃ. Avisadaṭṭhānagamananisajjākhādanabhojanādikā itthikuttaṃ. Itthisaṇṭhānaṃ itthākappo. Imāni ca itthiliṅgādīni yathāsakaṃ kammādinā paccayena uppajjamānānipi yebhuyyena itthindriyasahite eva santāne taṃtadākārāni hutvā uppajjantīti itthindriyaṃ tesaṃ kāraṇanti katvā vuttaṃ 『『itthiliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhāna』』nti. Itthiliṅgādīsu eva ca kāraṇabhāvasaṅkhātena adhipatibhāvena tassa indriyatā vuttā, indriyasahite santāne itthiliṅgādiākārarūpapaccayānaṃ aññathā anuppādanato, itthiggahaṇassa ca tesaṃ rūpānaṃ paccayabhāvato.

Yasmā pana bhāvadasakepi rūpānaṃ itthindriyaṃ na janakaṃ, nāpi anupālakaṃ, upatthambhakaṃ vā, na ca aññesaṃ kalāparūpānaṃ, tasmā taṃ jīvitindriyaṃ viya sakalāparūpānaṃ, āhāro viya vā kalāpantararūpānañca 『『indriyaatthiavigatapaccayo』』ti pāḷiyaṃ na vuttaṃ. Yasmā ca paccayantarādhīnāni liṅgādīni, tasmā yatthassa ādhipaccaṃ, taṃsadisesu matacittakatarūpesupi taṃsaṇṭhānatā dissati. Esa nayo purisindriyepi. Yaṃ panettha visadisaṃ, taṃ vuttanayānusārena veditabbaṃ . Tayidaṃ dvayaṃ yasmā ekasmiṃ santāne saha na pavattati 『『yassa itthindriyaṃ uppajjati, tassa purisindriyaṃ uppajjatīti? No』』tiādi (yama. 3.indriyayamaka.188) vacanato, tasmā ubhatobyañjanakassāpi ekasmiṃ khaṇe ekameva hotīti veditabbaṃ. Ye pana 『『sarīrekadesavutti bhāvarūpa』』nti vadanti, tesampi taṃ micchāti dassetuṃ 『『tadubhayampi…pe… byāpakamevā』』ti vatvā yadi evaṃ kāyappasādena saṅkaro siyāti āsaṅkaṃ nivattento 『『na ca kāyappasādenā』』tiādimāha. Tassattho – yadipi sakalasarīrabyāpitāya kāyappasādena aṭṭhitokāse ṭhitanti vattabbataṃ nāpajjati, tena pana bhinnanissayattā ṭhitokāse ṭhitantipi vattabbataṃ nāpajjatīti ayameva cettha nippariyāyakathā. 『『Rūparasādayo viyā』』ti etena samānanissayesupi nāma saṅkaro natthi lakkhaṇabhedato, kimaṅgaṃ pana bhinnanissayasabhāvesūti dasseti.

我來將這段巴利文直譯成簡體中文： 438. 女性的狀態，或由此使心和名稱成為"女性"的，即是女性狀態，以此為特相者即女性狀態特相。正因為如此，好像顯示與"女性"相應的相續，所以說"以顯示為女性為味"。圓滿性和手足等不明顯性是女相。乳房肉不明顯性、無須無髭、束髮、著衣等，因為是認知為"女性"的緣，故為女性標誌。即使在幼年時期玩煮食用具等，以及用泥土團紡線等是女性舉止，即女性行為的意思。不明顯處所行走等的樣子是女性風度。另一解釋是：女性的小便器官是女相。有情慾是女性標誌。不明顯處所行走、坐、吃、飲等是女性舉止。女性形狀是女性風度。這些女相等雖然由各自的業等緣而生起，但大多隻在具有女根的相續中生起具有彼彼行相，所以說女根是它們的因，因此說"以作為女相、標誌、舉止、風度的因性為現起"。而且說它是根，是因為在女相等中具有稱為因性的增上性，因為在具根的相續中女相等行相色的諸緣不會另外生起，而且因為它們是認知為女性的諸色的緣。 又因為在性十法聚中，女根既不是色的能生者，也不是保護者或支持者，對其他聚色也不是，所以在聖典中沒有說它像命根對所有聚色，或像食素對其他聚色那樣是"根緣、有緣、不離去緣"。又因為相等依其他緣，所以在它有增上力的地方，即使在死體和畫像等相似色中也可見到那種形狀。這個道理在男根也是一樣。這裡凡是不同的，都應依所說的方法理解。這兩者因為不會在一個相續中同時執行，如"對於生起女根者，是否生起男根？不是"等（雙論·根雙論188）的說法，所以應當知道即使對兩性人在一剎那中也只有一個。對於說"性色只在身體區域性執行"的人們，爲了顯示那是錯誤的，說"這兩者...都是遍滿的"，然後爲了遣除如果這樣則與身凈色混雜的疑慮，說"而且不與身凈色"等。其意思是：雖然由於遍滿全身而不能說與身凈色處於不同處所，但由於所依不同，也不能說處於同一處所，這才是這裡的確切說法。通過"如色香等"這句話顯示：即使在所依相同的諸法中，由於特相差別也沒有混雜，何況是所依性質不同的諸法呢？

439.Sahajarūpānupālanalakkhaṇanti attanā sahajātarūpānaṃ anupālanalakkhaṇaṃ. Jīvitindriyassa ekantakammajattā sahaja-ggahaṇeneva anupāletabbānampi kammajabhāvo siddhoti kammaja-ggahaṇaṃ na kataṃ. Yathāsakaṃ khaṇamattaṭṭhāyinopi kammajarūpassa pavattihetubhāvena taṃ anupālakaṃ, tasmā sahajarūpānupālanalakkhaṇaṃ. Na hi kammajānaṃ kammaṃyeva ṭhitihetu bhavituṃ arahati āhārajādīnaṃ āhārādi viya. Kiṃ kāraṇā? Taṅkhaṇābhāvato. Tesanti sahajarūpānaṃ. Pavattanaṃ yāpanaṃ. Ṭhapanaṃ ṭhitihetutā. Attanā anupālanavasena yāpetabbāni pavattetabbāni bhūtāni etassa padaṭṭhānanti yāpayitabbabhūtapadaṭṭhānaṃ. Anupālanalakkhaṇādimhīti ādi-saddena pavattanarasādimeva saṅgaṇhāti. Atthikkhaṇeyevāti anupāletabbānaṃ atthikkhaṇeyeva. Asati anupāletabbe uppalādimhi kiṃ udakaṃ anupāleyya. Yadi kammajānaṃ ṭhitihetumantarena ṭhiti na hoti, jīvitindriyassa ko ṭhitihetūti āha 『『saya』』ntiādi. Yadi kammajānaṃ ṭhānaṃ jīvitindriyapaṭibaddhaṃ, atha kasmā sabbakālaṃ na ṭhapetīti āha 『『na bhaṅgato』』tiādi. Tassa tassa anupālanādikassa sādhanato. Taṃ sādhanañca jīvamānatāvisesassa paccayabhāvato. Indriyabaddharūpassa hi matarūpato kammajassa, tadanubandhabhūtassa ca utusamuṭṭhānādito jīvitindriyakato viseso, na kevalaṃ khaṇaṭṭhitiyā eva, pabandhānupacchedassāpi jīvitindriyaṃ kāraṇanti daṭṭhabbaṃ, itarathā āyukkhayato maraṇaṃ na yujjeyyāti.

440.Manodhātumanoviññāṇadhātūnaṃ nissayalakkhaṇaṃ hadayavatthūti kathametaṃ viññātabbanti? Āgamato, yuttito ca. 『『Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca pavattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo』』ti (paṭṭhā. 1.

我來將這段巴利文直譯成簡體中文： 439. "具有維持俱生色為特相"即具有維持與自身俱生的諸色為特相。由於命根必定是業生的，僅通過"俱生"這個詞就已成立所維持的也是業生性，所以沒有作"業生"的說明。雖然業生色只住立一剎那，但由於是其執行的因而維持它，因此具有維持俱生色為特相。因為對於業生色，業本身不適合成為住立因，如同食等對食生等的情況。什麼原因？因為那時已不存在。"它們"即俱生色。執行即維持。令住立即作為住立因。由於自身維持力而應當維持、應當執行的諸大種是它的足處，故說以應維持大種為足處。在"維持為特相等"中，"等"字僅攝"執行為味"等。"僅在存在時"即僅在所維持的存在時。若無所維持的蓮花等，水將維持什麼？如果業生色沒有住立因就不能住立，那麼命根的住立因是什麼？為說明這點而說"自身"等。如果業生色的住立依于命根，那麼為什麼不能永遠令住立？為說明這點而說"不能從壞滅"等。因為成就各種維持等。而且那個成就是由於是活命性差別的緣。應當理解：對於有根色來說，命根是業生的死色和隨之而有的時節所生等的差別，不僅是剎那住立的，對相續不斷也是命根為因，否則壽盡死就不合理。 440. "心界和意識界的所依特相是心所依色"，這應當如何理解？從教證和理證。"依止某色而心界和意識界執行，那個色對心界和意識界及其相應諸法以所依緣為緣"（發趣論1.

1.8) evamādi āgamo. Yadi evaṃ, kasmā rūpakaṇḍe taṃ na vuttanti? Tattha avacanaṃ aññakāraṇaṃ. Kiṃ pana tanti? Desanābhedo. Yathā hi cakkhuviññāṇādīni ekantato cakkhādinissayāni, na evaṃ manoviññāṇaṃ ekantena hadayavatthunissayaṃ. Nissitavasena ca vatthudukādidesanā pavattā 『『atthi rūpaṃ cakkhuviññāṇassa vatthu, atthi rūpaṃ cakkhuviññāṇassa na vatthū』』tiādinā (dha. sa. 584). Yampi ekantato hadayavatthunissayaṃ, tassa vasena 『『atthi rūpaṃ manoviññāṇassa vatthū』』tiādinā dukādīsu vuccamānesupi na tadanuguṇā ārammaṇadukādayo sambhavanti. Na hi 『『atthi rūpaṃ manoviññāṇassa ārammaṇaṃ, atthi rūpaṃ na manoviññāṇassa ārammaṇa』』nti sakkā vattunti vatthārammaṇadukā bhinnagatikā siyunti ekarasā desanā na bhaveyya. Ekarasañca desanaṃ desetuṃ idha satthu ajjhāsayo. Tasmā tattha hadayavatthu na vuttaṃ, na alabbhamānattāti daṭṭhabbaṃ.

Yutti pana evaṃ veditabbā – nipphannaupādāyarūpanissayaṃ dhātudvayaṃ pañcavokārabhave. Tattha rūpāyatanādīnaṃ, ojāya ca indriyabaddhato bahipi pavattidassanato na taṃnissayatā yujjati, itthipurisindriyānampi tadubhayarahitepi santāne dhātudvayadassanato na taṃnissayatā yujjati, jīvitindriyassāpi aññakiccaṃ vijjatīti na taṃnissayatā yujjati evāti pārisesato hadayavatthu, tesaṃ nissayoti viññāyati. Sakkā hi vattuṃ nipphannaupādāyarūpanissayaṃ dhātudvayaṃ pañcavokārabhave rūpapaṭibaddhavuttibhāvato. Yaṃ yañhi rūpapaṭibaddhavutti, taṃ taṃ nipphannaupādāyarūpanissayaṃ diṭṭhaṃ yathā 『『cakkhuviññāṇadhātū』』ti. 『『Pañcavokārabhave』』ti ca visesanaṃ manoviññāṇadhātuvasena kataṃ. Manodhātu pana catuvokārabhave nattheva. Nanu ca indriyanissayatāyapi sādhanato viruddho hetu āpajjatīti? Na diṭṭhabādhanato. Diṭṭhaṃ hetaṃ cakkhuviññāṇassa viya dhātudvayassa vatthuno mandatikkhādiananuvidhānaṃ. Tathā hissa pāḷiyaṃ indriyapaccayatā na vuttā. Tena tadanuvidhānasaṅkhātā indriyanissayatā bādhīyati. Hotu dhātudvayanissayo hadayavatthu, upādāyarūpañca, etaṃ pana kammasamuṭṭhānaṃ, paṭiniyatakiccaṃ, hadayapadese ṭhitamevāti kathaṃ viññāyatīti? Vuccate – vatthurūpabhāvato kammasamuṭṭhānaṃ cakkhu viya, tato eva paṭiniyatakiccaṃ, vatthurūpabhāvatoti ca viññāṇanissayabhāvatoti attho. Aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā kiñci cintentassa hadayassa khijjanato tatthetamavaṭṭhitanti viññāyati. Tāsaññeva dhātūnanti manodhātumanoviññāṇadhātūnaṃyeva . Nissayabhāvato upari āropetvā vahantaṃ viya paccupatiṭṭhatīti ubbahanapaccupaṭṭhānaṃ. Sesaṃ heṭṭhā vuttanayameva.

我來將這段巴利文直譯成簡體中文： 1.8.）等是教證。如果這樣，為什麼在色篇中沒有說它呢？在那裡不說有其他原因。那是什麼呢？教說的差別。因為如同眼識等必定依止眼等，意識卻不是必定依止心所依色。而且依所依的方式而有所依二法等的教說："有色是眼識的所依，有色不是眼識的所依"等。即使是必定依止心所依色的，依其而在二法等中說"有色是意識的所依"等時，也不會有與之相應的所緣二法等。因為不能說"有色是意識的所緣，有色不是意識的所緣"，所以所依和所緣二法將成為不同的進行方式，教說就不會統一。而在這裡佛陀的意樂是要說統一的教說。因此應當理解：在那裡沒有說心所依色，不是因為得不到。 理證應當這樣理解：在五蘊有中這兩界依止完成的所造色。在那裡，由於見到色處等和食素在有根之外也執行，所以它們不適合作為所依；由於見到在無女根男根兩者的相續中也有這兩界，所以它們不適合作為所依；由於命根也有其他作用，所以它也不適合作為所依。因此通過排除法而知道心所依色是它們的所依。因為可以說在五蘊有中這兩界依止完成的所造色，是由於執行依於色的緣故。因為凡是執行依於色的，都見到它依止完成的所造色，如"眼識界"。而"在五蘊有中"這個限定是就意識界而說的。因為心界在四蘊有中根本不存在。難道不會由於成立根所依性而成為相違的因嗎？不會，因為違背所見。因為見到這兩界像眼識一樣不隨順所依的遲鈍、銳利等。因此在聖典中沒有說它是根緣。由此否定稱為隨順它的根所依性。就讓心所依色是這兩界的所依和所造色吧，但是這是業生的、有特定作用的、只住在心處的，這怎麼知道呢？回答：由於是所依色故是業生的，如同眼根；正因如此有特定作用，而"由於是所依色"的意思是"由於是識的所依"。由於在心中作意、全心專注地思考某事時心會疲憊，所以知道它住立於彼處。"這些界"即只是心界和意識界。由於是所依性而似乎向上提起而現起，故以提起為現起。其餘如前所說的方法。

1. Abhikkamo ādi yesaṃ te abhikkamādī. Ādi-saddena paṭikkamasamiñjanapasāraṇaukkhepanaavekkhepanādikā sabbā kiriyā pariggayhati. Tesaṃ abhikkamādīnaṃ pavattakaṃ cittaṃ samuṭṭhānaṃ yassā sā abhikkamādippavattakacittasamuṭṭhānā, vāyodhātu. Tassā yaṃ sahajarūpakāyassa thambhanasandhāraṇacalanasaṅkhātaṃ kiccaṃ, tassa sahakārīkāraṇabhūto ākāraviseso kāyaviññatti nāmāti dassento āha 『『abhikkamādi…pe… kāyaviññattī』』ti.

Kassa pana ākāravikāroti? Sāmatthiyato vāyodhātuadhikānaṃ cittajamahābhūtānaṃ. Kiṃ taṃ sāmatthiyaṃ? Cittajatā, upādāyarūpatā ca. Atha vā vāyodhātuyā ākāravikāro sahaja…pe… paccayoti sambandhitabbaṃ. Yadi evaṃ viññattiyā upādāyarūpabhāvo na yujjati. Na hi upādāyarūpaṃ ekabhūtasannissayaṃ atthi. 『『Catunnaṃ mahābhūtānaṃ upādāyarūpa』』nti hi vuttaṃ, nāyaṃ doso catunnaṃ vikāro catūsu ekassāpi hoti catusādhāraṇadhanaṃ viya. Vāyodhātuadhikatāya ca kalāpassa 『『vāyodhātuyā』』ti vacanaṃ na virujjhati. Evaṃ adhikatā ca sāmatthiyato, na pamāṇato. Aññathā hi avinibbhogavuttitā na yujjeyya. Vāyodhātuyā evāti keci. Tesaṃ matena viññattiyā upādāyarūpatā durupapādā. Na hi ekassa vikāro catunnaṃ hoti. Sā panāyaṃ hatthacalanādīsu phandamānavaṇṇaggahaṇānantaramaviññāyamānantarena manodvārajavanena gayhati. Phandamānavaṇṇavinimutto koci vikāro atthi. Tassa ca taggahaṇānantaraṃ gahaṇaṃ hotīti kathametaṃ viññāyatīti adhippāyaggahaṇato. Na hi viññattivikārarahitesu rukkhacalanādīsu 『『idamesa kāreti maññe』』ti adhippāyaggahaṇaṃ diṭṭhaṃ, hatthacalanādīsu pana diṭṭhaṃ. Tasmā phandamānavaṇṇavinimutto koci vikāro atthi adhippāyassa ñāpakoti viññāyati. Ñāpako ca hetu ñāpetabbamatthaṃ sayaṃ gahito eva ñāpeti, na vijjamānatāmattenāti vaṇṇaggahaṇānantaraṃ vikāraggahaṇampi anumānato viññāyati. Tathā hi vadanti –

『『Visayattamanāpannā, saddā nevatthabodhakā;

Na sattāmattato atthe, te aññātā pakāsakā』』ti.

我來將這段巴利文直譯成簡體中文： 441. 以前進為首的是前進等。"等"字攝取後退、曲伸、舉下等一切動作。以那些前進等為發起者的心是它的等起，那是風界。爲了顯示：風界與俱生色身的支撐、維持、運動等作用的輔助因所成的行相差別稱為身表，所以說"前進等...身表"。 但是誰的行相變化呢？根據能力是以風界為主的心生大種。什麼是能力？是心生性和所造色性。或者應當這樣連線：風界的行相變化與俱生...為緣。如果這樣，表業作為所造色就不合理了。因為沒有依一大種的所造色。因為說"四大種的所造色"，這不是過失，因為四者的變化可以屬於四中之一，如同四人共有的財產。而且由於風界為主，說"風界的"也不矛盾。這樣的主導性是根據能力，不是根據量。否則不可分離的執行就不合理了。有人說只是風界的。依他們的見解，表業作為所造色很難成立。因為一者的變化不會屬於四者。但是這個在手動等時，在動搖的顏色被認知之後，由意門速行認知不可認知的東西。離開動搖的顏色存在某種變化。在認知那個之後有認知，這怎麼知道呢？從意向的認知。因為在沒有表業變化的樹動等中，沒有見到"這個好像在做這個"的意向認知，但在手動等中見到了。因此知道：離開動搖的顏色存在某種變化，是意向的顯示者。而顯示者這個因只有自身被認知才能顯示所顯示的義，不是僅僅存在就可以，所以通過推理而知道在顏色認知之後也有變化的認知。因此他們說： "聲音若不達境界，就不能表達義理； 不是僅從其存在，未知即能顯示義。"

Yadi vikāraggahaṇameva kāraṇaṃ adhippāyaggahaṇassa, kasmā aggahitasaṅketānaṃ adhippāyaggahaṇaṃ na hotīti? Na kevalaṃ vikāraggahaṇameva adhippāyaggahaṇassa kāraṇaṃ, atha kho purimasiddhasambandhaggahaṇañca imassa upanissayoti daṭṭhabbaṃ. Thambhanasandhāraṇacalanāni viññattivikārasahitāya vāyodhātuyā hontīti vuttaṃ. Kiṃ sabbāva vāyodhātū sabbāni tāni karontīti? Nayidamevaṃ. Sattamajavanasambhūtā hi vāyodhātu purimajavanasambhūtā vāyodhātuyo upathambhakapaccaye labhitvā desantaruppattihetubhāvena calayati cittajarūpaṃ, na itarā. Itarā pana santhambhanasandhāraṇamattaṃ karontiyo tassā upakārāya honti. Desantaruppatti eva calananti nimitte ca kattubhāvo samāropitoti daṭṭhabbaṃ. Aññathā dhammānaṃ abyāpāratā, khaṇikatā ca na siyā. Sattahi yugehi ākaḍḍhitabbasakaṭamettha aṭṭhakathāyaṃ nidassitaṃ. Cittajarūpe pana calante taṃsambandhatāya utukammāhārajarūpampi calati nadīsote pakkhittasukkhagomayapiṇḍaṃ viya phandamānavaṇṇaggahaṇānantaraṃ viññattiggahaṇassa vuttattā. Kiṃ calanakarā eva vāyodhātu viññattivikārasahitāti? Nayidamevaṃ, tathā calayitumasakkuṇantiyopi thambhanasandhāraṇamattakarā paṭhamajavanādisambhūtāpi vāyodhātuyo viññattivikārasahitā evāti gahetabbaṃ. Yena disābhāgenāyaṃ abhikkamādiṃ pavattetukāmo, tadabhimukhavikārasabbhāvato. Adhippāyasahabhāvī hi vikāro viññatti. Evañca katvā manodvārāvajjanassāpi viññattisamuṭṭhāpakavacanaṃ suṭṭhu yujjati. Yathāvuttavikāraggahaṇamukhena taṃsamaṅgino adhippāyo viññāyatīti vuttaṃ 『『adhippāyappakāsanarasā』』ti.

Kāyavipphandanassa hetubhūtāya vāyodhātuyā vikārabhāvato pariyāyena viññatti kāyavipphandanahetubhāvapaccupaṭṭhānā vuttā. Cittasamuṭṭhānavāyodhātupadaṭṭhānāti ca vāyodhātuyā kiccādhikatāya vuttaṃ. Kāyavipphandanena adhippāyaviññāpanahetuttāti kāyavipphandanena karaṇabhūtena adhippāyassa viññāpanahetubhāvato kāyaviññattīti vuccatīti sambandho. Ayañhettha attho – viññāpetīti viññatti. Kiṃ viññāpeti? Adhippāyaṃ. Kena? Kāyena. Kīdisena? Vipphandamānenāti. Dutiyanaye pana yathāvuttena kāyena viññāyatīti kāyaviññatti. Sesaṃ vuttanayameva.

Atthāvabodhanasamattho vacīviseso vacībhedo. Tena vāyuvanappatinadīghosādiṃ nivatteti. Tassa pavattakaṃ cittaṃ samuṭṭhānaṃ yassā sā vacībhedappavattakacittasamuṭṭhānā, pathavīdhātu. Tassā yaṃ upādinnasaṅkhātassa akkharuppattiṭṭhānassa ghaṭṭanasaññitaṃ kiccaṃ, tassa sahakārīkāraṇabhūto ākāraviseso vacīviññatti nāmāti dassento āha 『『vacībhe…pe… vacīviññattī』』ti.

我來幫你完整翻譯這段巴利文： 如果僅僅是變化的把握就是理解意圖的原因，為什麼對於未掌握約定的人不能理解意圖呢？不僅僅是變化的把握才是理解意圖的原因，還應當理解先前已建立的關係的把握也是它的依靠。已說明支撐、維持、運動是與表示變化相俱的風界所產生的。是否所有的風界都能產生這一切呢？不是這樣的。因為只有第七速行心所生的風界獲得前速行心所生的風界作為支援緣，才能以轉移到其他處所為因而使心生色動，其他的則不能。其他的風界僅僅能做支撐和維持，對它起輔助作用。應當理解，轉移到其他處所即是運動，在因上歸屬於作者性。否則，諸法就不會有無作為性和剎那性。在註釋書中以七對牛拉車作為這裡的譬喻。當心生色動時，由於與之相關聯，溫生色、業生色和食生色也隨之而動，如同投入河流中的干牛糞團一樣，因為在說明顏色變化之後立即說明表示的把握。是否只有能造成運動的風界才與表示變化相俱呢？不是這樣的，應當理解即使不能如此運動、僅能支撐維持的第一速行心等所生的風界也是與表示變化相俱的。因為在他想要行進等的方向上存在著朝向該方向的變化。表示確實是與意圖同時存在的變化。這樣說來，意門轉向也能引生表示的說法就完全合理了。通過把握如上所說的變化而了知具有該變化者的意圖，所以說"以顯示意圖為作用"。 因為作為身體活動之因的風界具有變化性，所以從一個角度來說，表示被說為以作為身體活動原因為現起。說"以心所生風界為足處"是因為風界的作用顯著。"以身體活動為意圖表示之因"的意思是，由於以身體活動為工具而成為意圖表示的原因，所以稱為身表，這是它們的關係。這裡的意思是：表示即是令知。令知什麼？意圖。用什麼？身體。怎樣的身體？正在活動的身體。在第二種解釋中，由上述身體而被了知，故稱為身表。其餘如前所說。 能表達義理的語言特徵即是語言差別。由此排除風、樹林、河流的聲音等。引發它的心是它的等起，以此為等起的是地界，即語言差別引發心所生。它對於被稱為所執受的發音部位的撞擊稱為作用，作為這個作用的輔助因的特殊形態稱為語表。為顯示這點而說"語言差別......語表"。

Idāni 『『kassa pana ākāravikāro』』tiādi kāyaviññattiyaṃ vuttanayeneva veditabbaṃ. Ayaṃ pana viseso – yathā tattha 『『phandamānavaṇṇaggahaṇānantara』』nti vuttaṃ, evamidha 『『suyyamānasaddasavanānantara』』nti yojetabbaṃ. Idha ca thambhanādīnaṃ abhāvato 『『sattamajavanasambhūtā』』tiādinayo na labbhati. Ghaṭṭanena hi saddhiṃ saddo uppajjati. Ghaṭṭanañca paṭhamajavanādīsupi labbhateva. Ghaṭṭanaṃ paccayavasena bhūtakalāpānaṃ aññamaññaṃ āsannataruppādo. Calanaṃ ekassāpi desantaruppādaparamparatāti ayametesaṃ viseso. Yathā ca vāyodhātuyā calanaṃ kiccaṃ, evaṃ pathavīdhātuyā ghaṭṭanaṃ. Tenevāha 『『pathavīdhātuyā upādinnaghaṭṭanassa paccayo』』ti. Sesaṃ vuttanayameva. Yathā hītiādi kāyavacīviññattīnaṃ anumānavasena gahetabbabhāvavibhāvanaṃ. Yathā hi ussāpetvā baddhagosīsādirūpāni disvā tadanantarappavattāya aviññāyamānantarāya manodvāravīthiyā gosīsādīnaṃ udakasahacārippakārasaññāṇākāraṃ gahetvā udakaggahaṇaṃ hoti, evaṃ vipphandamānasamuccāriyamānavaṇṇasadde gahetvā tadanantarapavattāya aviññāyamānantarāya manodvāravīthiyā purimasiddhasambandhagahaṇūpanissayasahitāya sādhippāyavikāraggahaṇaṃ hoti.

1. Rūpāni paricchindati, sayaṃ vā tehi paricchijjati, rūpānaṃ vā paricchedamattaṃ rūpaparicchedo, taṃ lakkhaṇaṃ etissāti rūpaparicchedalakkhaṇā. Ayaṃ hi ākāsadhātu taṃ taṃ rūpakalāpaṃ paricchindantī viya hoti. Tenāha 『『rūpapariyantappakāsanarasā』』ti. Atthato pana yasmā rūpānaṃ paricchedamattaṃ hutvā gayhati, tasmā vuttaṃ 『『rūpamariyādapaccupaṭṭhānā』』ti. Yasmiṃ kalāpe bhūtānaṃ paricchedo, teheva asamphuṭṭhabhāvapaccupaṭṭhānā. Vijjamānepi hi kalāpantarabhūtānaṃ kalāpantarabhūtehi samphuṭṭhabhāve taṃtaṃbhūtavivittatā rūpapariyanto ākāsoti yesaṃ so paricchedo, tehi so asamphuṭṭhova. Aññathā paricchinnatā na siyā tesaṃ bhūtānaṃ byāpibhāvāpattito. Abyāpitā hi asamphuṭṭhatā. Tenāha bhagavā 『『asamphuṭṭhaṃ catūhi mahābhūtehī』』ti (dha. sa. 637, 724). Kaṇṇacchiddamukhavivarādivasena ca chiddavivarabhāvapaccupaṭṭhānā vā. Yesaṃ rūpānaṃ paricchedo, tattheva tesaṃ paricchedabhāvena labbhatīti vuttaṃ 『『paricchinnarūpapadaṭṭhānā』』ti. 『『Yāya paricchinnesū』』tiādinā ākāsadhātuyā taṃtaṃkalāpānaṃ kalāpantarehi asaṅkarakāraṇataṃ dasseti.

我來幫你完整翻譯這段巴利文： 現在"誰的形態變化"等應當如身表所說的方式來理解。這裡有以下不同：如同在那裡說"在把握活動的顏色之後"，這裡應當配合為"在聽聞聲音之後"。這裡因為沒有支撐等，所以"第七速行心所生"等的解釋方法不適用。因為聲音是與撞擊一起生起的。撞擊在第一速行心等中也同樣可得。撞擊是由於緣的力量使得諸大種聚更接近地相互生起。運動是即使一個也是轉移到其他處所的相續，這是它們的區別。正如風界以運動為作用，地界則以撞擊為作用。因此說"是觸執受的地界的緣"。其餘如前所說。"正如"等是顯示身語表應當通過推理而把握的道理。正如看見豎立繫掛的牛頭等形象后，通過緊接其後生起的不被了知的意門心路，把握與水相關的牛頭等的認知形態，而有對水的把握；同樣地，把握正在活動和發出的顏色聲音后，通過緊接其後生起的不被了知的意門心路，伴隨著先前已建立的關係的把握為依靠，而有對帶有意圖的變化的把握。 442＼它界定諸色，或者它被諸色界定，或者僅是諸色的界定，即是色的界定，這是它的特相，所以稱為以色界定為特相。因為這虛空界好像在界定著種種色聚。因此說"以顯示色的邊際為作用"。但就意義而言，因為它僅僅被把握為諸色的界定，所以說"以色的邊界為現起"。在某一聚中是諸界的界定，即以與彼等不相觸為現起。因為即使存在著色聚間諸界與其他色聚諸界相觸的情況，與各各界分離的色的邊際即是虛空，對於被它界定的那些界來說，它是不相觸的。否則，由於那些界會成為遍滿，就不會有被界定性。因為不遍滿性即是不相觸性。因此世尊說："不與四大種相觸"。或者以耳孔、口腔等方式而以孔隙、空隙為現起。因為在被界定的諸色中，它是以界定性而被獲得的，所以說"以被界定的諸色為足處"。通過"由於在被界定"等來顯示虛空界是諸色聚與其他色聚不混雜的原因。

443.Adandhatāti agarutā. Vinodanaṃ vikkhipanaṃ, apanayananti attho. Athaddhatāti akathinatā. Attano mudubhāveneva sabbakiriyāsu avirodhitā. Mudu hi katthaci na virujjhati. Tīsupi ṭhānesu paṭipakkhe a-kāro dandhatādihetūnaṃ paṭipakkhasamuṭṭhānattā lahutādīnanti keci. Apare pana 『『sattāpaṭisedhe』』ti vadanti. Sarīrena kattabbakiriyānaṃ anukūlatāsaṅkhātakammaññabhāvo lakkhaṇaṃ etissāti sarīrakiriyānukūlakammaññabhāvalakkhaṇā. Akammaññaṃ dubbalaṃ nāma hotīti kammaññatā adubbalabhāvapaccupaṭṭhānā vuttā.

Lahutādīnaṃ aññamaññāvijahanena duviññeyyanānattatā vuttāti taṃtaṃvikārādhikarūpehi taṃnānattappakāsanatthaṃ 『『evaṃ santepī』』ti vuttaṃ. Dhātukkhobho vātapittasemhapakopo, rasādidhātūnaṃ vā vikārāvatthā. Dvidhā vuttopi atthato pathavīdhātuādīnaṃ dhātūnaṃyeva vikāroti daṭṭhabbo. Paṭipakkhapaccayā sappāyautuāhārāvikkhittacittatā. Te ca taṃtaṃvikārassa visesapaccayabhāvato vuttā, avisesena pana sabbe sabbesaṃ paccayā. Yato nesaṃ aññamaññāvijahanaṃ, iddhivaḷañjanādīsu viya vasavattanaṃ maddavappakāro. Suparimadditacammasudhantasuvaṇṇagahaṇañcettha mudukammaññasadisarūpanidassanamattaṃ, na taṃ idha adhippetaṃ mudutākammaññatāsabbhāvato. Na hi anindriyabaddharūpasantāne lahutādīni sambhavanti, indriyabaddhepi rūpabhave na santi dandhattakarādidhātukkhobhābhāvato. Sati hi tādise dhātukkhobhe tappaṭipakkhapaccayasamuṭṭhānāhi lahutādīhi bhavitabbanti keci, taṃ akāraṇaṃ. Na hi vūpasametabbapaccanīkāpekkho tabbirodhidhammasamuppādo, tathā sati sahetukakiriyacittuppādesu kāyalahutādīnaṃ abhāvova siyā. Kasmā pana kammajarūpesu lahutādayo na hontīti? Paccuppannapaccayāpekkhattā. Aññathā sabbadābhāvīhi lahutādīhi bhavitabbaṃ siyāti.

我來 助你翻譯這段巴利文： 443＼不遲鈍性即是不沉重性。除去即是分散，意思是去除。不僵硬性即是不堅硬性。由於自身的柔軟性而在一切活動中無違逆。因為柔軟的東西在任何地方都不會違逆。有些人說在三處中的反義詞中的"a"（不）字，是因為輕快等是與遲鈍等原因的對立而生起。其他人則說是"否定有情"。以身體所應做的活動的適業性為特相，所以稱為以身體活動的適業性為特相。因為不適業即是軟弱，所以說適業性以非軟弱性為現起。 由於輕快等互不相離而難以了知其差異性，爲了通過各各變化所依的色來顯示其差異，所以說"即使如此"。界的擾動是風、膽、痰的激動，或者是味等界的變化狀態。雖然說了兩種，但就意義而言，應當理解只是地界等諸界的變化。對立因的對治是適宜的季節、食物、不散亂的心。它們是就作為各各變化的特殊因而說的，但一般來說，一切都是一切的因。由此它們互不相離，如在神通運用等中那樣自在，是柔軟的樣態。這裡舉柔軟適業的譬喻如充分揉制的皮革和精煉的黃金，這不是這裡所意指的柔軟性和適業性的存在。因為在非根所繫的色相續中不會有輕快等，即使在有根所繫的色有中也沒有，因為沒有造成遲鈍等的界擾動。有些人說，如果有這樣的界擾動，就必定有與之對立的因所生起的輕快等，這是沒有理由的。因為法的生起不是期待所應平息的對立而與之相違，如果是那樣，在有因的作用心生起時就不會有身輕快等。為什麼業生色中沒有輕快等呢？因為需要現在的因。否則，就應當有永遠存在的輕快等。

1. Ādi cayo, īsaṃ vā cayoti ācayo, yathāpaccayaṃ tato tato āgatassa viya cayoti vā ācayo, tadubhayaṃ ekajjhaṃ gahetvā ācayo lakkhaṇaṃ etassāti ācayalakkhaṇo. Rūpassa upacayo paṭhamuppādo, vaḍḍhi ca 『『upaññattaṃ upasitta』』ntiādīsu viya upa-saddassa paṭhamūpariatthassa nidassanato. Pubbantatoti pubbakoṭṭhāsato, anāgatabhāvatoti attho. Uppajjamāne rūpadhamme uppādo anāgatakkhaṇato ummujjāpento viya hotīti vuttaṃ 『『ummujjāpanaraso』』ti. Tathā so 『『ime rūpadhammā』』ti niyyātento viya gayhatīti āha 『『niyyātanapaccupaṭṭhāno』』ti. Paripuṇṇabhāvapaccupaṭṭhānatā 『『uparicayo upacayo』』ti imassa atthassa vasena veditabbā. Pavattilakkhaṇāti rūpānaṃ pavattananti lakkhitabbā. Anuppabandhanarasāti pubbāparavasena anu anu pabandhanakiccā. Tato eva anupacchedavasena gahetabbato anupacchedapaccupaṭṭhānā.

Ubhayampīti upacayo santatīti ubhayampi. Jātirūpassevāti rūpuppādasseva adhivacanaṃ. Yadi evaṃ kasmā vibhajja vuttāti āha 『『ākāranānattato』』ti, jātirūpassa pavattiākārabhedatoti attho. Veneyyavasena vibhajjakathane kāraṇaṃ parato āvi bhavissati. Kathaṃ panetaṃ viññātabbaṃ, pavattiākāranānattato jātirūpassa bhedo, na sabhāvatoti ? Niddesatoti dassento 『『yasmā panā』』tiādimāha. Tattha yo āyatanānanti yo aḍḍhekādasannaṃ rūpāyatanānaṃ ādicayattā 『『ācayo』』ti vutto. So eva upacayo paṭhamuppādabhāvato upa-saddo paṭhamatthoti katvā. Yo pana tattheva uppajjamānānaṃ upari cayattā upacayo, sā eva santati anupabandhavasena uppattibhāvato. Atha vā yo āyatanānaṃ ācayo paṭhamabhāvena upalakkhito uppādo, so pana tattheva uppajjamānānaṃ upari cayattā upacayo, vaḍḍhīti attho. Upacayo vaḍḍhibhāvena upalakkhito uppādo, sā eva santati pabandhākārena uppattibhāvato. Tenāha 『『aṭṭhakathāyampī』』tiādi.

Tattha evaṃ kiṃ kathitanti 『『yo āyatanānaṃ ācayo』』tiādinā (dha. sa. 641) niddesena kiṃ atthajātaṃ kathitaṃ hoti? Āyatanena ācayo kathito. Ācayupacayasantatiyo hi nibbattibhāvena ācayo evāti āyatanehi ācayādīnaṃ pakāsitattā tehi ācayo kathito. Āyatanānaṃ ācayādivacaneneva ācayasabhāvāni uppādadhammāni āyatanānīti ācayena taṃpakatikaṃ āyatanaṃ kathitaṃ. Lakkhaṇañhi uppādo, na rūparūpanti.

Rūpaparipāko rūpadhammānaṃ jiṇṇatā. Upanayanarasāti bhaṅgupanayanakiccā. Sabhāvānapagamepīti kakkhaḷatādisabhāvassa avigamepi. Ṭhitikkhaṇe hi jarā, na ca tadā dhammo sabhāvaṃ vijahati nāma. Navabhāvo uppādāvatthā, tassa apagamabhāvena gayhatīti āha 『『navabhāvāpagamapaccupaṭṭhānā』』ti. 『『Arūpadhammāna』』nti idaṃ tesaṃ jarāya suṭṭhu paṭicchannatāya vuttaṃ. Rūpadhammānampi hi khaṇikajarā paṭicchannā eva, yā avīcijarātipi vuccati. Esa vikāroti khaṇḍiccādivikāramāha. So hi arūpadhammesu na labbhati. Yā avīcijarā nāma, tassāpi esa vikāro natthīti sambandhitabbaṃ. Natthi etissā jarāya vīcīti avīcijarā, navabhāvato duviññeyyantarajarāti attho.

我來幫你翻譯這段巴利文： 444＼初次積集，或者稍微積集為積集，或者好像從各處隨緣而來的積集為積集，把這兩者合在一起，以積集為特相的即是以積集為特相。色的生起是最初生起和增長，因為如在"被認知、被灌注"等中那樣，顯示upa(生起)詞有最初、上升的意義。從前邊際即是從前分，意思是從未來狀態。當色法正在生起時，生起好像是從未來剎那中浮現出來，所以說"以浮現為作用"。同樣，它好像在顯示"這些是色法"而被把握，所以說"以顯示為現起"。以圓滿狀態為現起應當依"上升積集為生起"的意義來理解。以轉起為特相即應當以諸色的轉起為特相。以相續為作用即以前後方式一再相續為作用。正因為如此，由於應當以不間斷方式把握，所以以不間斷為現起。 兩者即是生起和相續兩者。只是生色的別名即只是色生起的別名。如果是這樣，為什麼要分別說呢？因為形態不同，意思是生色的轉起形態有差別。依所化導者的方式而說分別的原因後面將會明顯。但這要如何了知，由於轉起形態的不同而有生色的差別，而不是本性的差別呢？從解說中顯示而說"因為"等。其中，凡是諸處的最初積集而說為"積集"的，那個就是生起，因為是最初生起，而upa詞表示最初義。凡是在那裡正在生起的上升積集為生起，那個就是相續，因為是以相續方式生起。或者，凡是諸處的積集，以最初方式顯示的生起，而在那裡正在生起的上升積集為生起，意思是增長。生起是以增長方式顯示的生起，那個就是相續，因為是以相續形態生起。因此說"在註釋書中"等。 其中"如此說了什麼"是通過"凡是諸處的積集"等的解說說了什麼意義？以處說明了積集。因為積集、生起、相續以生起狀態就是積集，由於通過諸處顯示積集等，所以由它們說明了積集。正因為說諸處的積集等，所以具有積集本性的生起諸法是諸處，通過積集說明了具有彼為本性的處。因為生起是特相，而不是色的色。 色的成熟是色法的衰老。以引導為作用即以引導向壞滅為作用。即使本性未離即使堅硬等本性未離。因為衰老是在住時，而在那時不能說法離開本性。新的狀態是生起位，它以那個的離去狀態而被把握，所以說"以新狀態離去為現起"。說"非色法的"是因為它們的衰老很隱蔽。因為色法的剎那衰老也是隱蔽的，它也被稱為無間衰老。這變異是說牙齒損壞等變異。因為它在非色法中不可得。應當連線說那個被稱為無間衰老的，這個變異也沒有。無間衰老是沒有此衰老的間隔，意思是從新狀態難以了知中間的衰老。

Parito sabbaso 『『bhijjana』』nti lakkhitabbāti paribhedalakkhaṇā. Niccaṃ nāma dhuvaṃ, rūpaṃ pana khaṇabhaṅgitāya yena bhaṅgena na niccanti aniccaṃ, so aniccassa bhāvoti aniccatā. Sā pana yasmā ṭhitippattaṃ rūpaṃ vināsabhāvena saṃsīdantī viya hotīti vuttaṃ 『『saṃsīdanarasā』』ti. Yasmā ca sā rūpadhammānaṃ bhaṅgabhāvato khayavayākāreneva gayhati, tasmā vuttaṃ 『『khayavayapaccupaṭṭhānā』』ti.

445.Ojālakkhaṇoti ettha aṅgamaṅgānusārino rasassa sāro upathambhabalakaro bhūtanissito eko viseso ojā. Kabaḷaṃ karīyatīti kabaḷīkāro. Āharīyatīti āhāro, kabaḷaṃ katvā ajjhoharīyatīti attho. Idaṃ pana savatthukaṃ ojaṃ dassetuṃ vuttaṃ. Bāhiraṃ āhāraṃ paccayaṃ labhitvā eva ajjhattikāhāro rūpaṃ uppādeti, so pana rūpaṃ āharatīti āhāro. Tenāha 『『rūpāharaṇaraso』』ti. Tato eva ojaṭṭhamakarūpuppādanena imassa kāyassa upathambhanapaccupaṭṭhāno. Ojāya rūpāharaṇakiccaṃ bāhirādhīnanti āha 『『āharitabbavatthupadaṭṭhāno』』ti.

446.Balarūpantiādīsu imasmiṃ kāye balaṃ nāma atthi, sambhavo nāma atthi, rogo nāma atthi, 『『jāti sañjātī』』ti (vibha. 191) vacanato jāti nāma atthi, tehipi catūhi mahābhūtehi vinā abhāvato upādāyarūpehi bhavitabbanti adhippāyo. Ekaccānanti abhayagirivāsīnaṃ. Paṭikkhittanti ettha evaṃ paṭikkhepo veditabbo – middhaṃ rūpameva na hoti nīvaraṇesu desitattā. Yassa hi nīvaraṇesu desanā, taṃ na rūpaṃ yathā kāmacchando. Siyā panetaṃ duvidhaṃ middhaṃ rūpaṃ, arūpañcāti. Tattha yaṃ arūpaṃ, taṃ nīvaraṇesu desitaṃ 『『na rūpa』』nti? Taṃ na, visesavacanābhāvato. Na hi visesetvā middhaṃ nīvaraṇesu desitaṃ, tasmā middhassa duvidhataṃ parikappetvāpi na sakkā nīvaraṇabhāvaṃ nivattetuṃ. Sakkā hi vattuṃ 『『yaṃ taṃ arūpato aññaṃ middhaṃ parikappitaṃ, tampi nīvaraṇaṃ middhasabhāvattā itaraṃ middhaṃ viyā』』ti.

Bhavatu nīvaraṇaṃ, ko virodhoti ce? Nīvaraṇañca pahātabbaṃ. Pañca nīvaraṇe pahāya 『『addhā munīsi sambuddho, natthi nīvaraṇā tavā』』ti (su. ni. 546) vacanato. Appahātabbañca rūpaṃ 『『katame dhammā neva dassanena na bhāvanāya pahātabbā? Catūsu bhūmīsu kusalaṃ, catūsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, rūpañca nibbānañca. Ime dhammā neva dassanena na bhāvanāya pahātabbā』』ti (dha. sa. 1407) vacanato. Na cettha tadārammaṇakilesappahānaṃ adhippetaṃ 『『rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahathā』』tiādīsu (saṃ. ni. 3.34) viya kāmacchandādīnaṃ tathā pahānassa anadhippetattā. Tasmā na middhaṃ rūpaṃ. Yadi middhassa rūpabhāvaṃ na sampaṭicchatha, kathaṃ bhagavato niddā. Middhañhi 『『niddāpacalāyikā』』tiādinā vibhaṅge vibhattattā niddāti? Na middhaṃ niddā, niddāhetubhāvato pana taṃ 『『niddā』』ti vibhattaṃ yathā itthiliṅgādi. Evampi niddāhetuno middhassa abhāvato kathaṃ bhagavato niddāti? Niddā bhagavato sarīragilāniyā, na middhena. Sā ca natthīti na sakkā vattuṃ 『『piṭṭhi me āgilāyati, tamahaṃ āyamissāmī』』ti (ma. ni.

我來幫你翻譯這段巴利文： 應當以遍一切"破壞"為特相而稱為以破壞為特相。所謂常是持久，但色由於剎那壞滅性，以某種壞滅而非常即是無常，那是無常的狀態即是無常性。因為它好像是使已達住位的色以壞滅狀態沉沒，所以說"以沉沒為作用"。又因為它由於是諸色法的壞滅性而以盡滅、衰敗的形態被把握，所以說"以盡滅、衰敗為現起"。 445＼以營養為特相中，滋養是依附於諸界、能夠維持增強力量、遍流於各肢節的精華的一種特性。成團即是可成團。被取即是食，意思是做成團后被吞嚥。這是爲了顯示有依處的滋養而說的。獲得外在的食物為緣后，內在的食物才能生起色，而它因為攝取色而稱為食物。因此說"以攝取色為作用"。正因如此，通過生起以滋養為第八的色法而以維持此身為現起。滋養的攝取色的作用依賴於外在，所以說"以應被攝取的事物為足處"。 446＼在力色等中，在此身中有所謂的力，有所謂的可能，有所謂的病，因為說"生、等生"，所以有所謂的生，因為離開那四大種就不存在，所以應當是所造色的意趨。某些人的即是無畏山住者的。被否定中，這樣的否定應當如此理解：昏沉完全不是色，因為在諸蓋中被教說。因為凡是在諸蓋中被教說的，那就不是色，如欲貪。或者這昏沉有兩種，即色和非色。其中，那個是非色的，它在諸蓋中被教說為"非色"？那是不對的，因為沒有特殊說明。因為昏沉並不是在諸蓋中被特別教說，所以即使假設昏沉有兩種，也不能排除它是蓋的性質。因為可以這樣說："那個被假設為異於非色的昏沉，由於也是昏沉本性，所以也是蓋，如其他昏沉一樣。" 如果說是蓋又有什麼矛盾呢？蓋是應當斷除的。因為說"斷除五蓋后，'確實你是牟尼、正覺者，你沒有諸蓋'"。而色是不應斷除的，因為說"什麼法既非見所斷也非修所斷？四地的善，四地的異熟，三地的唯作無記，色和涅槃。這些法既非見所斷也非修所斷"。這裡並不是指所緣煩惱的斷除，如在"諸比丘，色不是你們的，應當斷除它"等中那樣，因為不是指欲貪等的那樣斷除。所以昏沉不是色。如果你們不接受昏沉是色性，那麼世尊的睡眠如何解釋？因為昏沉在《分別論》中以"睡眠、昏睡"等方式被分別，所以是睡眠？昏沉不是睡眠，但因為是睡眠的原因而被分別為"睡眠"，如女性特徵等。即使這樣，由於沒有作為睡眠原因的昏沉，世尊的睡眠如何解釋？世尊的睡眠是由於身體疲倦，不是由於昏沉。不能說那個不存在，因為說"我背痛，我要伸展它"。

2.22) vacanato. Na cettha evamavadhāraṇaṃ middhameva niddāhetūti, niddāhetu eva middhanti evamavadhāraṇā. Tasmā aññopi atthi niddāhetu, ko pana soti? Sarīragilāniyā. Tena vuttaṃ 『『niddā bhagavato sarīragilāniyā, na middhenā』』ti.

Niddā ca bhagavato natthīti na sakkā vattuṃ 『『abhijānāmi kho panāhaṃ aggivessana…pe… divā supitā』』ti (ma. ni. 1.387) vacanato. Itopi na middhaṃ rūpaṃ sampayogavacanato. Vuttañhi 『『thinamiddhanīvaraṇaṃ avijjānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañcā』』tiādi (dha. sa. 1176). Na cettha yathālābhabhavanaṃ? Sakkā paccetuṃ 『『sakkharakathalikampi macchagumbampi carantampi tiṭṭhantampī』』tiādi (dī. ni. 1.249) viya appasiddhatāya rūpabhāvassa. Siddhe hi tassa rūpabhāve sambhavato yathālābhapaccayo yujjeyyāti. Itopi na rūpaṃ middhaṃ āruppesu uppajjanato. Vuttampi cetaṃ 『『nīvaraṇaṃ dhammaṃ paṭicca nīvaraṇo dhammo uppajjati napurejātapaccayā』』ti (paṭṭhā. 3.8.8) imassa vibhaṅge 『『āruppe kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇaṃ uddhaccanīvaraṇaṃ avijjānīvaraṇaṃ uppajjatī』』ti vitthāro. Tasmā 『『na middhaṃ rūpa』』nti yaṃ aṭṭhakathāsu paṭikkhittaṃ, taṃ supaṭikkhittameva.

Itaresūti balarūpādīsu. Kammasamuṭṭhānassāpi rogassa visabhāgapaccayasamuppanno dhātukkhobho āsannakāraṇaṃ, pageva itarassa. So ca atthato rūpadhammānaṃ vikārāvatthāṭhitibhaṅgakkhaṇesu eva siyāti vuttaṃ 『『rogarūpaṃ jaratāaniccatāgahaṇena gahitamevā』』ti. Upacayasantatigahaṇena gahitamevāti tabbinimuttassa rūpuppādassa abhāvato. Upādāvatthāya ca aññā jāti nāma nattheva. Sambhavo kāmadhātuyaṃ ekacciyasattānaṃ indriyaparipākapaccayo āpodhātuyā pavattiākāravisesoti āha 『『sambhavarūpaṃ āpodhātuggahaṇena gahitamevā』』ti. Kāyabalaṃ nāma atthato vāyodhātuyā pavattiākāraviseso tassā vipphārabhāvato. Yato naṃ 『『pāṇabala』』nti vadanti, tenāha 『『balarūpaṃ vāyodhātuggahaṇena gahitamevā』』ti. Kasmā pana nesaṃ ayathākkamato paṭikkhepo katoti? Visuṃ natthīti katvā anupalabbhamānattā anādaradassanatthaṃ, middhapaṭikkhepo vā mahāpañhoti paṭhamaṃ kato. Tadanusārena paṭilomanayena itaresampi abhāvo vuttoti veditabbaṃ.

『『Itī』』ti idaṃ 『『aṭṭhavīsatividha』』nti iminā sambandhitabbaṃ, iminā vuttakkamena aṭṭhavīsatividhaṃ hotīti. So ca kho pāḷiyaṃ āgatanayenevāti anūnatā veditabbā. Anadhikabhāvo pana dassito eva.

我來為您直譯這段巴利文： 2.22.）根據所說。在這裡，這種確定不是說昏沉必然導致睡眠，而是確定睡眠必然導致昏沉。因此，還有其他導致睡眠的原因，那是什麼呢？是身體疾病。所以說"世尊的睡眠是由於身體疾病，不是由於昏沉"。 不能說世尊沒有睡眠，因為經中說："火種，我記得......白天睡覺"。另外，昏沉也不是色法，因為經中提到其相應關係。如說："昏沉睡眠蓋與無明蓋既是蓋又與蓋相應"等。在這裡不能認為是隨得而有，因為色法性質未得確立，如"砂石、魚群，行走、站立"等。因為若其色法性質成立，則隨得因緣才能成立。再者，昏沉不是色法，因為它在無色界中也會生起。這也如所說："緣蓋法而生蓋法，不由前生緣"，在其分別中詳述："在無色界中，緣欲貪蓋而生昏沉睡眠蓋、掉舉蓋、無明蓋"。因此，註釋書中否定"昏沉是色法"的說法是正確的。 其他諸如力色等：即使是業生的疾病，其直接原因也是由不調適因緣所生的界的擾動，何況其他。這實際上只存在於色法的變異、住、滅三相中，所以說"病色已包含在老性與無常性之中"。已包含在增長相續之中，是因為離開這些就沒有色法生起。在取的階段也沒有所謂其他的生。"結生"是指欲界某些有情根門成熟的因緣，是水界執行的特殊狀態，所以說"結生色已包含在水界之中"。所謂身力實際上是風界執行的特殊狀態，因其具有擴充套件性，故稱為"生命力"，因此說"力色已包含在風界之中"。為什麼對這些的否定不按次序呢？因為顯示由於它們單獨不存在而不可得，所以表示不重視；或者說因為昏沉的否定是大問題，所以先說。應知其他的否定也是依此逆序而說的。 "如是"應與"二十八種"相連，即按所說次序成為二十八種。這是依據聖典所說方式，應知其無不足。而過多的部分已經指出。

1. Sampayuttadhammarāsi hinoti etena patiṭṭhahatīhi hetu, mūlaṭṭhena lobhādiko, alobhādiko ca, tādiso hetu na hotīti nahetu. Nāssa hetu atthīti ahetukaṃ, sahetukapaṭiyogibhāvato hetunā saha na uppajjatīti attho. Ahetukameva hetunā vippayuttatāya hetuvippayuttaṃ. Dhammanānattābhāvepi hi saddatthanānattena veneyyavasena dukantaradesanā hotīti dukapadavasena cetaṃ vuttaṃ. Paccayādhīnavuttitāya saha paccayenāti sappaccayaṃ. Attano paccayehi loke niyuttaṃ, viditanti vā lokiyaṃ. Ā bhavaggaṃ, ā gotrabhuṃ vā savantīti āsavā, saha āsavehīti sāsavaṃ, āsavehi ālambitabbanti attho. Ādisaddena saṃyojanīyaṃ oghanīyaṃ yoganīyaṃ nīvaraṇīyaṃ saṃkilesikaṃ parāmaṭṭhaṃ acetasikaṃ cittavippayuttaṃ narūpāvacaraṃ naarūpāvacaraṃ naapariyāpannaṃ aniyataṃ aniyyānikaṃ aniccanti evamādīnaṃ saṅgaho daṭṭhabbo.

Āhito ahaṃ māno etthāti attā, attabhāvo. Taṃ attānaṃ adhikicca uddissa pavattā ajjhattā , indriyabaddhadhammā, tesu bhavaṃ ajjhattikaṃ, cakkhādi. Aṭṭhakathāyaṃ pana vuttanayena ajjhattameva ajjhattikaṃ yathā venayikoti (a. ni. 8.11; pārā. 8) imamatthaṃ sandhāya vuttaṃ 『『attabhāvaṃ adhikicca pavattattā ajjhattika』』nti. Sesaṃ tevīsatividhaṃ. 『『Tato bāhirattā』』ti idaṃ ajjhattikalakkhaṇābhāvato vuttaṃ. Ghaṭṭanavasenāti visayī, visayo ca hutvā saṅghaṭṭanavasena. Sesaṃ soḷasavidhaṃ. Viparītattāti ghaṭṭanavasena agahetabbato. Duppaṭivijjhasabhāvattāti sukhumabhāvena duviññeyyasabhāvattā. Ñāṇassa āsanne na hotīti dūre. Terasa hadayavatthupariyosānāni. Sabhāvenevāti 『『rūpassa paricchedo, rūpassa vikāro, rūpassa upacayo』』tiādinā aggahetvā attano sabhāveneva kakkhaḷattādinā ñāṇena paricchijja gahetabbato. Sesaṃ dasavidhaṃ. Tabbiparītatāyāti sabhāvena apariggahitabbato. Sotādīnampi cakkhuno viya pasannasabhāvattā eva yathāsakaṃ visayaggahaṇapaccayatāti dassento āha 『『cakkhādi…pe… pasādarūpa』』nti. Viparītattāti tabbidhurasabhāvattā. Adhipatiyaṭṭhenāti ettha cakkhādīnaṃ tāva pañcannaṃ cakkhuviññāṇādīsu ādhipateyyaṃ tesaṃ paṭumandabhāvānuvattanato, itthipurisindriyadvayassa sakicce jīvitindriyassa sahajarūpānupālane. Tadubhayaṃ heṭṭhā vuttameva. Upādinnattāti gahitattā. Kammanibbattañhi 『『mametaṃ phalaṃ』』nti kammunā gahitaṃ viya hoti apaṭikkhepato.

我來為您直譯這段巴利文： 447) 因為它削弱、阻礙相應的法聚，所以稱為因，貪等和無貪等以根本義為因，不是這樣的因就稱為非因。沒有因的稱為無因，與有因相對，意思是不與因一起生起。正因為無因而與因不相應，所以稱為因不相應。雖然法的差別性不存在，但由於言詞意義的差別，爲了引導眾生而有不同的對法教說，所以用二法的方式來說明。因為依賴於緣而活動，所以與緣一起稱為有緣。被安立於世間自己的諸緣中，或為人所知，故稱為世間法。流向有頂，或流向種姓，故稱為漏，與漏一起即是有漏，意思是為漏所緣。以"等"字應知包含：繫縛法、暴流法、軛法、蓋法、雜染法、執取法、非心所法、心不相應法、非色界法、非無色界法、非出世間法、不定法、非出離法、無常等。 我執安立於此處故稱為我，即自體。依止於、指向于那個我而轉起的是內，即根系諸法，存在於其中的是內法，即眼等。在註釋書中說的方式，"內"就是"內法"，如"隨律者"，針對這個意思而說"因為依止於自體而轉起故為內法"。其餘二十三種。"在此之外"是說因為缺乏內法的特徵。"以相觸方式"是指作為認知主體和對像而相互接觸。其餘十六種。"因為相反"是指不能以相觸方式把握。"因為本質難以通達"是指因為微細而本質難以了知。"對智不近"即是遠。十三種到心所依處為止。"以自性"是指不用"色的界限、色的變化、色的增長"等方式把握，而是以自己堅硬等性質由智慧來界定把握。其餘十種。"因為與此相反"是指不能以自性把握。爲了顯示耳等如同眼根一樣因其凈色本質而成為各自對像把握的條件，所以說"眼等......凈色"。"因為相反"是指與此本質相對。關於"以增上義"，首先眼等五根對眼識等有增上性是因為隨順其銳利或鈍弱性，女根男根二者對自己的作用，命根對同生色的維持。這兩者前面已說。"因為被執取"是指被取著。業所生的確如被業所取著說"這是我的果報"，因為不能拒絕。

448.Sanidassanakammajādīnaṃ tikānanti sanidassanattikassa, kammajādittikānañca. Oḷāriketi dvādasavidhe oḷārikarūpe. Rūpanti rūpāyatanaṃ. Daṭṭhabbabhāvasaṅkhātena saha nidassanenāti sanidassanaṃ, paṭihananabhāvasaṅkhātena saha paṭighenāti sappaṭighaṃ, sanidassanañca taṃ sappaṭighañcāti sanidassanasappaṭighaṃ. Tattha yassa daṭṭhabbabhāvo atthi, taṃ sanidassanaṃ. Cakkhuviññāṇagocarabhāvova daṭṭhabbabhāvo. Tassa rūpāyatanato anaññattepi aññehi dhammehi rūpāyatanaṃ visesetuṃ aññaṃ viya katvā vuttaṃ 『『saha nidassanena sanidassana』』nti. Dhammabhāvasāmaññena hi ekībhūtesu dhammesu yo nānattakaro viseso, so añño viya katvā upacarituṃ yutto. Evaṃ hi atthavisesāvabodho hotīti. Yo sayaṃ, nissayavasena ca sampattānaṃ, asampattānañca paṭimukhabhāvo aññamaññaṃ patanaṃ, so paṭihananabhāvo, yena byāpārādivikārapaccayantarasahitesu cakkhādīnaṃ visayesu vikāruppatti. Sesaṃ ekādasavidhaṃ oḷārikarūpaṃ. Tañhi sanidassanattābhāvato anidassanaṃ, vuttanayeneva sappaṭighaṃ. Ubhayapaṭikkhepena anidassanaappaṭighaṃ. Kammato jātanti ettha yaṃ ekantakammasamuṭṭhānaṃ aṭṭhindriyāni, hadayañcāti navavidhaṃ rūpaṃ, yañca navavidhe catusamuṭṭhāne kammasamuṭṭhānaṃ navavidhameva rūpanti evaṃ aṭṭhārasavidhampi kammato uppajjanato kammajaṃ. Yañhi jātañca yañca jāyati yañca jāyissati, taṃ sabbampi 『『kammaja』』nti vuccati yathā duddhanti. Tadaññapaccayajātanti kammato aññapaccayato jātaṃ utucittāhārajaṃ. Nakutocijātanti lakkhaṇarūpamāha. Viññattidvayaṃ, saddo, ākāsadhātu, lahutādittayaṃ cittasamuṭṭhānāni avinibbhogarūpānīti etaṃ pañcadasavidhaṃ rūpaṃ cittajaṃ. Ākāsadhātu, lahutādittayaṃ, āhārasamuṭṭhānāni avinibbhogarūpānīti etaṃ dvādasavidhaṃ rūpaṃ āhārajaṃ. Ettha saddaṃ pakkhipitvā terasavidhaṃ rūpaṃ ututo samuṭṭhitaṃ utujaṃ. Sesaṃ kammajatike vuttanayānusāreneva veditabbaṃ.

我來為您直譯這段巴利文： 448) "有顯示等、業生等三法"是指有顯示三法和業生等三法。"粗大"指十二種粗大色。"色"指色處。與所謂可見性一起故為有顯示，與所謂抗阻性一起故為有對，既有顯示又有對故為有顯示有對。其中，凡具有可見性的即是有顯示。可見性就是作為眼識對像性。雖然這與色處無異，但爲了使色處從其他法中區別出來，故說"與顯示一起為有顯示"，好像是另外的東西一樣。因為在以法性而統一的諸法中，造成差別的特性，適合作為另外的東西來比喻。這樣才能理解特殊的意義。所謂抗阻性，是指無論以所依或已達到或未達到的方式，相對面向和相互衝擊，由此在與作用等變化的其他因緣結合的眼等境中產生變化。其餘十一種粗大色。這些因為沒有顯示性故為無顯示，按所說方式為有對。由於雙重否定故為無顯示無對。"從業所生"，在這裡，凡是完全由業所生的八根和心所依處等九種色，以及在四因生的九種色中由業所生的九種色，如是十八種色都因從業而生起故稱為業生。凡已生、正生、將生的一切都稱為"業生"，如"乳"一樣。"從其他因緣所生"是指從業以外的因緣所生的時節生、心生、食生色。"非從任何處所生"是指相色。表示二種，聲音，空界，輕等

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我來 譯這段關於色法分類的巴利語論文：

"有關'有見等'和'業生等'的三法：指有見三法和業生等三法。在粗色中：指十二種粗色。色：指色處。

與可見性一起為'有見'，與對碰性一起為'有對'，有見且有對為'有見有對'。其中，凡有可見性者為有見。可見性即是眼識所緣性。雖與色處不異，但爲了區別色處與其他法，說'與見俱為有見'好像是別的。因為在以法性而同一的諸法中，若有造成差異的特性，適合當作別的來表述。如此才能理解特殊的意義。

所謂對碰性，是指對已到達[根]依處的和未到達的[境]的相對性，即相互衝擊，由此在具有活動等變化的其他條件配合下，在眼等的境中生起變化。其餘十一種粗色，因無見性故為無見，如前所說有對。由雙重否定而成無見無對。

'從業生'：這裡，完全由業生起的骨和根等九種色，以及在九種四因生[色]中由業生起的九種色，如是十八種色因從業生起故為業生。凡已生、正生、將生者，都稱為'業生'，如[已擠、正擠、將擠的]乳。

'從其他緣生'：從業以外的其他緣生，即從時節、心、食所生。'從無處生'：指相色。

二表色、聲、虛空界、輕等三法、心生不分離色，這十五種色為心生。虛空界、輕等三法、食生不分離色，這十二種色為食生。這裡加入聲成為十三種色，從時節生起為時節生。其餘應依業生三法所說方式理解。"

註：這段論文詳細解釋了色法的分類，特別是從有見、有對、業生等角度來分析色法的特性和生起方式。這是對阿毗達摩中色法理論的重要闡述。

1. Diṭṭhādicatukkavasena, rūparūpādicatukkavasena, vatthādicatukkavasenāti pāṭekkaṃ catukkasaddo yojetabbo. Yaṃ rūpāyatanaṃ adakkhi yaṃ passati yaṃ dakkhissati yaṃ passeyya, taṃ sabbaṃ diṭṭhaṃ nāma diṭṭhasabhāvānātivattanato yathā duddhanti. Esa nayo sesesupi. Dassanavisayattāti cakkhuviññāṇaviññeyyattā. Savanavisayattāti sotaviññāṇaviññeyyattā. Gandharasaphoṭṭhabbattayanti gandho raso phoṭṭhabbanti etaṃ tayaṃ. Mutaṃ nāma mutvā patvā gahetabbato. Tenāha 『『sampattaggāhakaindriyavisayattā』』ti.

Kimidaṃ phoṭṭhabbaṃ nāmāti? Pathavītejovāyodhātuttayaṃ. Kasmā panettha āpodhātu aggahitā, nanu sītatā phusitvā gayhati, sā ca āpodhātūti? Saccaṃ gayhati, na pana sā āpodhātu. Kiñcarahīti? Tejodhātu eva. Mande hi uṇhabhāve sītabuddhi. Na hi sītaṃ nāma koci guṇo atthi, kevalaṃ pana uṇhabhāvassa mandatāya sītatābhimāno. Kathametaṃ viññātabbanti ce? Anavaṭṭhitattā sītabuddhiyā yathā pārāpāre. Tathā hi ghammakāle ātape ṭhitānaṃ chāyaṃ paviṭṭhānaṃ sītabuddhi hoti, tattheva pana pathavīgabbhato uṭṭhitānaṃ uṇhabuddhi. Yadi hi sītatā āpodhātu siyā, ekasmiṃ kalāpe uṇhabhāvena saddhiṃ upalabbheyya, na ca upalabbhati. Tasmā viññāyati na āpodhātu sītatāti . Idañca bhūtānaṃ avinibbhogavuttitaṃ icchantānaṃ uttaraṃ, anicchantānampi pana catunnaṃ bhūtānaṃ ekasmiṃ kalāpe kiccadassanena sabhāgavuttitāya sādhitāya uttarameva. Ye pana 『『vāyodhātuyā lakkhaṇaṃ sītatā』』ti vadanti, tesampi idameva uttaraṃ. Yadi hi vāyodhātu sītatā siyā, ekasmiṃ kalāpe uṇhabhāvena saddhiṃ sītatā upalabbheyya, na ca upalabbhati. Tasmā viññāyati na vāyodhātu sītatāti. Yesaṃ pana dravatā āpodhātu, sā ca phusitvā gayhatīti dassanaṃ. Te vattabbā 『『dravabhāvopi phusīyatīti āyasmantānaṃ adhimānamattaṃ saṇṭhānaṃ viyā』』ti. Vuttañhetaṃ purātanehi –

『『Dravatā sahavuttīni, tīṇi bhūtāni samphusaṃ;

『Dravataṃ samphusāmī』ti, lokoyamabhimaññati.

『『Phusaṃ bhūtāni saṇṭhānaṃ, manasā gaṇhate yathā;

『Paccakkhato phusāmī』ti, ñātabbā dravatā tathā』』ti.

Sesanti yathāvuttaṃ rūpādisattavidhaṃ rūpaṃ ṭhapetvā avasiṭṭhaṃ ekavīsatividhaṃ rūpaṃ. Viññāṇassevāti manoviññāṇasseva. Avadhāraṇena rūpāyatanādīnampi manoviññāṇaviññeyyatte niyamābhāvato na viññātarūpatāti saṅkarābhāvaṃ dasseti.

Nipphannarūpaṃ panettha rūparūpaṃ nāmāti yadettha aṭṭhavīsatividhe rūpe 『『nipphanna』』nti vuttaṃ rūpaṃ, tadeva rūpalakkhaṇayogato rūpaṃ. Ruppanaṃ rūpaṃ, taṃ etassa atthīti yathā arisasoti, rūpaguṇayogato vā yathā nīlaguṇayogato nīlaṃ vatthanti. Svāyaṃ rūpasaddo ruḷhiyā ataṃsabhāvepi pavattatīti aparena rūpasaddena visesetvā vuttaṃ 『『rūparūpa』』nti yathā tilatelaṃ, dukkhadukkhanti (visuddhi.

我將為您直譯這段巴利文經文: 449. 應當分別聯繫四個方面:以見等四個方面、以色等四個方面、以事物等四個方面。凡是已見過的色處、正在見的、將要見的、可能會見的,這一切都稱為"所見",因為不超出已見的本性,就像"已擠出的牛奶"一樣。其他方面也是這個道理。"見的境界"是指可被眼識所識知。"聞的境界"是指可被耳識所識知。"香味觸三者"是指香、味、觸這三種。"所觸"是指通過接觸、達到而獲取的。因此說"是接觸感知諸根的境界"。 什麼是觸呢?是地、火、風三界。為什麼這裡不取水界呢?難道冷觸不是通過觸取的嗎?而且這冷觸不就是水界嗎?確實是可以感知的,但那不是水界。那是什麼呢?那就是火界。因為在微弱的熱性中產生冷的認知。實際上並沒有所謂的冷這種性質存在,只是因為熱性微弱而產生冷的錯覺。如何理解這一點呢?就像對岸和此岸一樣,冷的認知是不穩定的。例如,在炎熱季節站在陽光下的人進入陰涼處會感覺涼爽,而在同一處從地下出來的人卻感覺溫暖。如果冷是水界的話,那麼在同一聚合中應該能與熱性同時被感知,但實際上並非如此。由此可知冷不是水界。 這是對於主張諸界不可分離存在者的答案,對於不認同這點的人來說,通過觀察四界在一個聚合中的作用,證明它們的相應運作,這也是答案。有些人說"冷是風界的特徵",對他們來說也是同樣的答案。如果冷是風界,那麼在同一聚合中應該能與熱性同時感知到冷,但實際上並非如此。由此可知冷不是風界。對於那些認為流動性是水界,且可通過觸取感知的人,應當告訴他們:"流動性也能被觸知,這只是你們的一種錯覺,就像形狀一樣。"古人曾說: "流動性與三界,同時被人觸知; 世人產生錯覺,以為觸到流動。 如同觸知諸界,心中執取形狀; 應知流動性質,也是如此認知。" "其餘"是指除了上述七種色法(色處等)之外的其餘二十一種色法。"唯識"是指唯意識。用"唯"字限定是爲了顯示沒有混淆,因為色處等也不是僅由意識所識知的。 在這裡所說的完成色即是真實色,也就是在二十八種色法中所說的"完成"之色,因為具有色的特徵故稱為色。損壞故名為色,此物有此性質,如具有敵對性故稱敵對者;或因具有色的性質,如具有青色性質故稱為青色衣物。這個色字依慣用也用於非其本性的事物,所以用另一個色字來特指,稱為"真實色",如芝麻油、真實苦等(清凈道論)。

2.539) ca, ruppanasabhāvaṃ rūpanti attho. Yadi evaṃ, ākāsadhātuādīnaṃ kathaṃ rūpabhāvoti? Nipphannarūpassa paricchedavikāralakkhaṇabhāvato taggatikamevāti 『『rūpa』』ntveva vuccati.

Vasanti ettha cittacetasikā pavattantīti vatthu, cittataṃsampayuttānaṃ ādhārabhūtaṃ rūpaṃ. Taṃ pana chabbidhaṃ. Tattha hadayarūpaṃ vatthu eva manodhātumanoviññāṇadhātūnaṃ nissayabhāvato. Na dvāraṃ aññanissayānaṃ cakkhādi viya. Yathā hi cakkhādīni sampaṭicchanādīnaṃ pavattiyā dvāraṃ honti, na evaṃ hadayavatthu. Tena vuttaṃ 『『yaṃ panettha hadayarūpaṃ nāma, taṃ vatthu, na dvāra』』nti. Viññattidvayaṃ dvāraṃ kammadvārabhāvato. Tannissitassa cittuppādassa abhāvato na vatthu. Pasādarūpaṃ vatthu ceva attasannissitassa cakkhuviññāṇādikassa, dvārañca aññanissitassa sampaṭicchanādikassa. Sesaṃ ekavīsatividhaṃ rūpaṃ vuttavipariyāyato neva vatthu na ca dvāraṃ.

我為您直譯這段巴利文: 2.539. 損壞的本性就是色,這就是其義。如果是這樣,那麼虛空界等如何成為色呢?因為它們是完成色的邊際、變化和特徵,所以隨順於完成色而也稱為"色"。 諸心心所在此中執行故稱為事物,是作為心及其相應法的所依之色。這有六種。其中,心色僅是事物,因為它是意界和意識界的所依。不是通道,不像眼等是其他所依的通道。因為眼等是領受等活動的通道,但心所依處不是這樣。因此說"這裡所說的心色,是事物而非通道"。表色二種是通道,因為是業的通道。因為沒有依止於它的心生起,所以不是事物。凈色既是事物,對於依止於自身的眼識等來說;又是通道,對於依止於其他的領受等來說。其餘二十一種色,從前述相反的道理可知,既非事物也非通道。

1. Ekato eva jātaṃ ekajaṃ. Nanu ca ekato eva paccayato paccayuppannassa uppatti natthīti? Saccaṃ natthi, rūpajanakapaccayesu ekatoti ayamettha adhippāyo. Na hi rūpuppatti rūpajanakato aññaṃ paccayaṃ apekkhati. Dvijantiādīsupi eseva nayo. Imesanti imesaṃ pabhedānaṃ vasena. Kammajamevāti kammato eva jātaṃ. Cittajamevāti etthāpi eseva nayo. Cittato ca ututo ca jātanti kālena cittato, kālena ututoti evaṃ cittato ca ututo ca jātaṃ daṭṭhabbaṃ. Taṃ dvijaṃ dvīhi jātanti. Parato dvīsupi eseva nayo. Saddāyatanamevāti ettha yaṃ cittajaṃ saddāyatanaṃ, taṃ saviññattikamevāti eke. Aviññattikopi atthi vitakkavipphārasaddoti porāṇā.

Vitakkavipphārasaddo na sotaviññeyyoti hi evaṃ pavattamahāaṭṭhakathāvādaṃ nissāya cittasamuṭṭhānassa saddassa viññattiyā vināpi uppatti icchitabbā. Na hi viññatti 『『kāyavācāya viññattī』』ti vacanato asotaviññeyyena saddena saha uppajjati, evaṃ sante cittajenāpi saddanavakena bhavitabbaṃ. So ca vādo 『『saddo ca hoti, na sotaviññeyyo cā』』ti viruddhamevetanti maññamānehi saṅgahakārehi paṭikkhitto. Apare pana mahāaṭṭhakathāvādaṃ appaṭikkhipitvā tassa adhippāyaṃ vaṇṇenti. Kathaṃ? 『『Jivhātālucalanādikaṃ vitakkasamuṭṭhitaṃ viññattisahajameva sukhumasaddaṃ dibbasotena sutvā ādisatī』』ti sutte, paṭṭhāne ca oḷārikaṃ saddaṃ sandhāya sotaviññāṇassa ārammaṇapaccayabhāvo vuttoti iminā adhippāyena vitakkavipphārasaddassa asotaviññeyyatā vuttāti. Taṃ catujaṃ. Avasesanti avinibbhogarūpena saddhiṃ ākāsadhātumāha.

Lakkhaṇarūpaṃpana nakutocijātanti kutocipi paccayato na jātaṃ, nāpi sayameva jātaṃ paccayehi vinā sayameva jātassa sabbena sabbaṃ abhāvato. Kathaṃ panetaṃ viññātabbaṃ lakkhaṇarūpaṃ na jāyatīti? Lakkhaṇābhāvato. Uppattimantānaṃ hi rūpāyatanādīnaṃ jātiādīni lakkhaṇāni vijjanti, na evaṃ jātiādīnaṃ. Tasmā viññātabbametaṃ jātiādīni na jāyantīti. Siyā panetaṃ 『『jātiādīnaṃ jātiādīni lakkhaṇāni vijjantī』』ti? Taṃ na, kasmā? Tathā sati anavaṭṭhānāpattito. Yadi hi jātiādīni jātiādimantāni siyuṃ, tānipi jātiādimantāni, tānipi jātiādimantānīti anavaṭṭhānameva āpajjati. Tasmā suṭṭhu vuttaṃ 『『jātiādīni na jāyantī』』ti. Tenāha 『『na hi uppādassa uppādo atthi, uppannassa ca paripākabhedamattaṃ itaradvaya』』nti, jarāmaraṇanti attho.

我為您直譯這段巴利文: 450. 僅從一處生起的稱為一生。難道不是說沒有所生法僅從一個緣而生起嗎?確實沒有,這裡的意思是指在色法的生起緣中是一個。因為色法的生起不需要依靠色法生起緣之外的其他緣。在二生等情況中也是這個道理。"這些"是指依這些差別。"唯業生"是指僅從業而生。"唯心生"在這裡也是這個道理。"從心和時節生"應當理解為有時從心生,有時從時節生,這樣從心和時節而生。這稱為二生,從兩處生。後面兩處也是這個道理。"唯聲處"在這裡,有些人說心生的聲處必定有表,古人說無表也有尋的流溢聲。 因為依據這樣流傳的大註釋書所說"尋的流溢聲不為耳識所識",應當承許心所生的聲音即使沒有表也可生起。因為表不會與不能被耳識所識的聲音一起生起,這是由於所謂"身表與語表"的說法,如果是這樣的話,心生的聲音九法聚也應當如此。那種說法"既有聲音,又不為耳識所識"是互相矛盾的,因此被論師們否定。其他人則不否定大註釋書的說法,而解釋其意趣。如何解釋呢?經中說"聽到舌和上顎運動等由尋所生、與表同時生起的微細聲音並預言",在發趣論中是就粗顯聲音而說是耳識的所緣緣,依此意趣說尋的流溢聲不為耳識所識。這是四生。"其餘"是指與不相離色一起的虛空界。 但是相色不從任何處生,即不從任何緣生,也不是無緣自生,因為完全沒有不依緣而自生的事物。如何知道相色不生呢?因為沒有相。因為色處等有生起的事物有生等相,但生等則不是這樣。因此應知生等不生。或許有人會說"生等有生等相"?這是不對的。為什麼?因為會導致無窮過失。如果生等有生等,那麼那些生等也有生等,那些生等也有生等,這樣就會導致無窮。因此很好地說"生等不生"。所以說"生起沒有生起,已生只有成熟和壞滅這兩個",這裡的意思是指老和死。

Tattha 『『uppādo natthī』』ti etena uppādassa jarāmaraṇābhāvamāha. Asati uppāde kuto jarāmaraṇanti mattaggahaṇena jarāmaraṇassa uppādābhāvampi. Yadi evaṃ jātiyā kutoci jātatāvacanaṃ kathanti āha 『『yampī』』tiādi. Tattha kiccānubhāvakkhaṇe diṭṭhattāti ye te cittādayo rūpāyatanādīnaṃ rūpānaṃ janakapaccayā, tesaṃ taduppādanaṃ pati anuparatabyāpārānaṃ yo so paccayabhāvūpalakkhaṇīyo kiccānubhāvakkhaṇo, tadā jāyamānānaṃ rūpāyatanādīnaṃ dhammānaṃ vikārabhāvena upalabbhamānataṃ sandhāya veneyyapuggalavasena jātiyā kutoci paccayato jātattaṃ pāḷiyaṃ anuññātaṃ yathā taṃ cittasamuṭṭhānatādi viññattiādīnaṃ. Ayañhettha saṅkhepattho – yehi paccayadhammehi rūpādayo uppajjeyyuṃ, tesaṃ paccayabhāvūpagamanakkhaṇe upalabbhamānā rūpādayo tato pure, pacchā ca anupalabbhamānā tato uppajjantīti viññāyanti, evaṃ jātipi veditabbā. Yadi evaṃ nippariyāyato jātiyā kutoci jātatā siddhā, atha kasmā veneyyapuggalavasenāti vuttanti? Nayidamevaṃ jāyamānadhammavikārabhāvena upalabbhamānattā. Yadi hi dhammo viya upalabbheyya jāti, nippariyāyova tassā kutoci jātabhāvo, na evamupalabbhati, atha kho vikārabhāvena. Tasmā vuttaṃ 『『veneyyapuggalavasenā』』ti.

Tadā kira sotūnaṃ evaṃ cittaṃ uppannaṃ 『『ayaṃ jāti sabbesaṃ dhammānaṃ pabhavo, sayañca na kutoci jāyati yathā taṃ pakativādīnaṃ pakatī』』ti, taṃ nesaṃ micchāgāhaṃ vidhamento satthā 『『upacayo santatī』』ti dvidhā bhinditvā kutoci paccayato jātañca katvā desesi, na pana jarāmaraṇaṃ paccayadhammānaṃ kiccānubhāvakkhaṇe adassanato. Yadi evaṃ kathaṃ 『『jarāmaraṇaṃ paṭiccasamuppanna』』nti (saṃ. ni. 2.20) vuttaṃ? Yasmā paṭiccasamuppannānaṃ dhammānaṃ paripākabhaṅgatāya tesu santesu honti, na asantesu. Na hi ajātaṃ paripaccati, bhijjati vā, tasmā taṃ jātipaccayataṃ sandhāya 『『jarāmaraṇaṃ paṭiccasamuppanna』』nti (saṃ. ni. 2.20) pariyāyena suttesu vuttaṃ. Yo panettha kāmabhavādīsu kammādinā paccayena yonivibhāgato paṭisandhiyaṃ, pavattiyañca rūpadhammānaṃ pavattibhedo vattabbo, so parato paṭiccasamuppādakathāyaṃ āvi bhavissatīti na vuttoti daṭṭhabbo.

Iti rūpakkhandhe vitthārakathāmukhavaṇṇanā.

Viññāṇakkhandhakathāvaṇṇanā

我為您直譯這段巴利文： 其中"沒有生起"這句話是說生起沒有老死。因為沒有生起就不會有老死,所以用"唯"字也表示老死沒有生起。如果這樣,那麼為什麼說生從某處生呢?為此說"即使"等。其中"因為在作用功效時被見到"是指那些作為色處等諸色的能生緣的心等,當它們對於生起那些(色法)的功用不間斷時,有一個可以標識緣性的作用功效時刻,在那時,對於正在生起的色處等諸法,就它們作為變化而被了知這點,依所化導的補特伽羅而在經典中允許生是從某個緣而生,就像表等是心所生等那樣。這裡的簡要含義是：由於那些能生色等的諸緣法,在它們成為緣的時刻被了知的色等,在此之前和之後都不被了知,所以知道它們是從那裡生起的,生也應當如此理解。如果這樣,從無比喻的意義上生從某處生就成立了,那為什麼說"依所化導的補特伽羅"呢?這不是這樣的,因為(生)是作為正在生起諸法的變化而被了知。因為如果生像法一樣被了知,它從某處生就是無比喻的意義,但它不是這樣被了知的,而是作為變化(被了知)。因此說"依所化導的補特伽羅"。 據說當時聽眾生起這樣的心:"這個生是一切法的根源,而它自己不從任何處生,就像數論師所說的自性。"爲了破除他們這種邪執,世尊將(生)分為"積集"和"相續"兩種,說它是從某個緣而生的,但不這樣說老死,因為在諸緣法的作用功效時不見到(老死)。如果這樣,為什麼說"老死是緣起"呢?因為對於緣起的諸法來說,成熟和破壞是在它們存在時有,在不存在時沒有。因為未生的不會成熟或破壞,所以依據它是以生為緣這點,在經中用比喻的方式說"老死是緣起"。這裡關於欲有等中由業等緣在諸生處差別中,在結生和轉起時諸色法的轉起差別應當說明,這將在後面的緣起說明中明顯可見,所以這裡不說。 這是色蘊廣說門的註釋。 識蘊說註釋

451.Yaṃkiñcīti anavasesapariyādānadīpakena padadvayena vedayitassa bahubhedataṃ dassento vuccamānaṃ rāsaṭṭhaṃ ulliṅgeti. Vedayitaṃ ārammaṇarasānubhavanaṃ lakkhaṇaṃ etassāti vedayitalakkhaṇaṃ. Sabbaṃ taṃ dhammajātanti adhippāyo, pubbe vā rūpakkhandhakathāyaṃ vuttaṃ adhikārato ānetvā sambandhitabbaṃ. Ekato katvāti atītādibhedabhinnaṃ sabbaṃ taṃ buddhiyā ekato katvā. Evañhi rāsaṭṭhassa sambhavo. Nīlādibhedassa ārammaṇassa sañjānanaṃ, 『『nīlaṃ pītaṃ dīghaṃ rassa』』nti (dha. sa. 615) ca ādinā saññuppādavasena jānanaṃ gahaṇaṃ lakkhaṇaṃ etassāti sañjānanalakkhaṇaṃ. Abhisaṅkharaṇaṃ āyūhanaṃ byāpārāpatti, abhisandahanaṃ vā, ubhayathāpi cetanāpadhānatāya saṅkhārakkhandhassa evaṃ vuttaṃ 『『abhisaṅkharaṇalakkhaṇa』』nti. Tathā hi suttantabhājanīye saṅkhārakkhandhaṃ vibhajantena bhagavatā 『『cakkhusamphassajā cetanā』』tiādinā (vibha. 21) cetanāva vibhattā. Minitabbavatthuṃ nāḷiyā minamāno puriso viya yena sañjānanākāravisiṭṭhena ākārena visayaṃ gaṇhāti, taṃ ārammaṇūpaladdhisaṅkhātaṃ vijānanaṃ lakkhaṇaṃ etassāti vijānanalakkhaṇaṃ. Itare vedanākkhandhādayo suviññeyyā hontīti viññāṇena ekuppādādibhāvato, samānajātiādivibhāgato ca.

Attanā 『『vijānanalakkhaṇa』』nti vuttamatthaṃ suttena samatthetuṃ 『『yaṃ kiñcī』』tiādi vuttaṃ. Yathāpaccayaṃ pavattimattametaṃ, yadidaṃ sabhāvadhammoti dassetuṃ 『『vijānanalakkhaṇa』』nti bhāvasādhanavasena vuttaṃ. Dhammasabhāvā vinimutto koci kattā nāma natthīti tasseva kattubhāvaṃ dassetuṃ 『『vijānātī』』ti vuttaṃ. Yaṃ vijānanaṭṭhena viññāṇaṃ, tadeva cintanādiatthena cittaṃ, mananaṭṭhena manoti pariyāyatopi naṃ bodheti. Ettāvatā ca khandhato, bhedato, pariyāyato ca viññāṇaṃ vibhāvitaṃ hoti.

Jāyanti ettha visadisāpi sadisākārāti jāti, samānākāro. Sā panāyaṃ jāti kāmaṃ anekavidhā nānappakārā, taṃ idhādhippetameva pana dassento 『『kusalaṃ, akusalaṃ, abyākatañcā』』ti āha. Tattha kusalaṭṭhena kusalaṃ. Koyaṃ kusalaṭṭho nāma? Ārogyaṭṭho anavajjaṭṭho sukhavipākaṭṭho. Ārogyaṭṭhenāpi hi kusalaṃ vuccati 『『kacci nu bhoto kusala』』ntiādīsu (jā. 1.15.146; 2.20.129). Anavajjaṭṭhenāpi 『『katamo pana, bhante, kusalo kāyasamācāro? Yo kho, mahārāja , anavajjo kāyasamācāro』』tiādīsu (ma. ni. 2.361). Sukhavipākaṭṭhenāpi 『『kusalānaṃ, bhikkhave, dhammānaṃ samādānahetū』』tiādīsu (dī. ni.

我為您直譯這段巴利文： 451. "任何"以這表示無餘遍攝的兩個詞顯示所受的多種差別,暗示將要說明的聚義。以受為特徵的,是指以感受所緣之味為特徵。意思是一切這些法類,或者應當從前面色蘊說中引來聯繫。"合為一起"是指將過去等差別所分的一切那些以智慧合為一體。因為這樣才有聚義的可能。以識別青等差別的所緣,以"青、黃、長、短"等方式生起想而了知、把握為特徵的稱為想的特徵。造作、努力、達到作用,或者結合,這兩種方式都是以思為主的行蘊,所以說"以造作為特徵"。因此,世尊在經分別中分析行蘊時說"眼觸生思"等,只分別了思。就像用量器量度所量物的人一樣,以某種有識別行相差別的行相取所緣,以了知所緣為特徵的稱為識的特徵。其他受蘊等容易理解,因為與識是同生起等,以及同類等差別。 爲了用經證實所說的"以了知為特徵"的義理,所以說"任何"等。爲了顯示這只是隨緣而轉起,也就是自性法,所以依作用義說"以了知為特徵"。爲了顯示沒有離開法的自性而有某個作者,所以說"了知"。以了知義稱為識,同樣以思慮等義稱為心,以意知義稱為意,也從同義詞來說明它。至此已經從蘊、差別和同義詞三方面說明了識。 在此生起相似與不相似的行相稱為種類,即相同的行相。雖然這種類有多種多樣,但爲了顯示這裡所要說的,所以說"善、不善和無記"。其中,以善義稱為善。什麼是善義呢?是健康義、無過失義和樂報義。因為善也用於健康義,如"你健康嗎?"等。也用於無過失義,如"大德,什麼是善身行?大王,無過失的身行"等。也用於樂報義,如"諸比丘,因為受持諸善法"等。;

3.80). Kusalacittañhi rāgādīnaṃ cetasikarogānaṃ avajjasabhāvānaṃ paṭipakkhabhāvato, sukhavipākavipaccanato ca arogaṃ, anavajjaṃ, sukhavipākañcāti.

Saddatthato pana kucchite pāpadhamme salayati calayati kammeti viddhaṃsetīti kusalaṃ. Kucchitena vā ākārena sayantīti kusā, pāpadhammā, te kuse lunāti chindatīti kusalaṃ. Kucchitānaṃ vā sānato tanukaraṇato ñāṇaṃ kusaṃ nāma, tena lātabbaṃ gahetabbaṃ pavattetabbanti kusalaṃ. Yathā vā kuso ubhayabhāgagataṃ hatthapadesaṃ lunāti, evamidaṃ uppannānuppannavasena ubhayabhāgagataṃ saṃkilesapakkhaṃ lunāti chindati, tasmā kuso viya lunātīti kusalaṃ. Kucchitānaṃ vā sāvajjadhammānaṃ salanato saṃvaraṇato kusalaṃ. Kusaladhammavasena hi akusalā pavattinivāraṇena, appavattibhāvāpādanena ca manacchaṭṭhesu dvāresu appavattiyā saṃvutā pihitā honti. Kucchite vā pāpadhamme salayati kampeti apanetīti kusalaṃ. Kucchitānaṃ vā pāṇātipātādīnaṃ pāpadhammānaṃ sānato nisānato tejanato kusā, dosalobhādayo. Dosādīnañhi vasena cetanāya tikkhabhāvappattiyā pāṇātipātādīnaṃ mahāsāvajjatā, te kuse lunāti chindatīti kusalaṃ. Kucchitānaṃ vā sānato antakaraṇato vināsanato kusāni, puññakiriyavasena pavattāni saddhādīni indriyāni, tehi lātabbaṃ pavattetabbanti kusalaṃ. 『『Ku』』 iti vā bhūmi vuccati, adhiṭṭhānabhāvena taṃsadisassa attano nissayabhūtassa rūpārūpappabandhassa sampati, āyatiñca anudahanena vināsanato kuṃ siyantīti kusā, rāgādayo, te viya attano nissayassa lavanato chindanato kusalaṃ. Payogasampāditā hi kusaladhammā accantameva rūpārūpadhamme appavattikaraṇena samucchindantīti.

Na kusalanti akusalaṃ, kusalapaṭipakkhanti attho. Na kusalanti hi kusalapaṭikkhepena akusalapadassa avayavabhedena atthe vuccamāne yathā yaṃ dhammajātaṃ na arogaṃ, na anavajjaṃ, na sukhavipākaṃ, na ca kosallasambhūtaṃ, taṃ akusalanti ayamattho dassito hoti, evaṃ yaṃ na kucchitānaṃ salanasabhāvaṃ, na kusānaṃ lavanasabhāvaṃ, na kusena kusehi vā pavattetabbaṃ, na ca kuso viya lavanakaṃ, taṃ akusalaṃ nāmāti ayampi attho dassito hoti. Ettha ca yasmā kusalaṃ akusalassa ujuvipaccanīkabhūtaṃ, yato cetasikarogapaṭipakkhādibhāvato arogādipariyāyenapi bodhitaṃ, tasmā akusalaṃ pana kusalassa ujuvipaccanīkabhūtanti vuttaṃ 『『kusalapaṭipakkhanti attho』』ti. Taṃ pana yathākkamaṃ pahāyakapahātabbabhāvenevāti daṭṭhabbaṃ.

Na byākatanti abyākataṃ, kusalākusalabhāvena akathitanti attho. Tattha kusalabhāvo anavajjasukhavipākaṭṭho. Akusalabhāvo sāvajjadukkhavipākaṭṭho, tadubhayabhāvena avuttanti vuttaṃ hoti. Eteneva arogasarogādibhāvena ca avuttatā vaṇṇitāti daṭṭhabbā. Ettha ca 『『kusalaṃ akusala』』nti ca vatvā 『『abyākata』』nti vuttattā kusalākusalabhāveneva avuttatā viññāyati, na pakārantarena. Avuttatā cettha na tathā avattabbatāmattena, atha kho tadubhayavinimuttasabhāvatāya tesaṃ dhammānanti daṭṭhabbaṃ. Tathā hetaṃ 『『avipākalakkhaṇa』』nti vuccati.

我為您直譯這段巴利文： 3.80. 因為善心是對治貪等心理疾病、有過失自性的對立面,且能成熟為樂報,所以是無病的、無過失的、有樂報的。 從詞義上說,善是因為它搖動、運作、粉碎可厭的惡法。或者,以可厭的方式躺臥的稱為"草",即惡法,切斷這些草故稱為善。或者,因為減少可厭之物故,智慧稱為"草",應當以此採取、把握、運作故稱為善。或者,就像草割斷兩邊的手部位置,這個(善)也割斷、切斷生起未生起兩方面的染污分,因此像草一樣割故稱為善。或者,因為遮蔽、防護可厭的有過失法故稱為善。因為由善法使不善法不能生起,使其不能轉起,在意為第六的(六)門中不生起,而得到遮蔽、關閉。或者,因為搖動、震動、除去可厭的惡法故稱為善。或者,因為磨利、銳利可厭的殺生等惡法故稱為"草",即貪瞋等。因為由於貪等使思成為銳利而使殺生等成為大過失,切斷這些草故稱為善。或者,因為消滅、終結、毀壞可厭之物故稱為"草",即依福業而轉起的信等諸根,應當以此採取、運作故稱為善。或者,"ku"是說地,因為現在和未來都以焚燒方式毀壞作為所依的與地相似的色非色相續,所以像地一樣躺臥的稱為"草",即貪等,像這些一樣割斷、切斷自己所依故稱為善。因為成就的善法以使色非色法永遠不生起的方式完全切斷。 不善即是惡,意思是善的對立。因為"不善"以否定善來分析惡字的詞義時所說的意思是:凡是不健康、不無過失、不樂報、不由善巧生起的法類,那就是惡,這個意思被顯示。同樣,凡是不具有遮蔽可厭之物的自性、不具有割草的自性、不應以草或諸草來運作、不像草一樣能割的,那就稱為惡,這個意思也被顯示。這裡因為善是惡的直接對立,所以從對治心理疾病等方面也用健康等同義詞來說明,因此說惡是善的直接對立,意思是"善的對立"。這應當理解為以能斷和所斷的次第關係。 無記即是不說,意思是不說為善或惡的性質。其中,善性是無過失和樂報義。惡性是有過失和苦報義,說是不說這兩種性質。由此也應當理解為不說無病與有病等性質。這裡說"善、惡"后說"無記",所以了知是不說善惡性質,而不是其他方式。這裡的不說不僅僅是不能這樣說而已,而是應當理解為這些法超越那兩者的自性。因此這被稱為"無報特徵"。

452.Bhūmibhedatoti bhavanti ettha dhammāti bhūmi, ṭhānaṃ, avatthā ca. Avatthāpi hi avatthāvantānaṃ pavattiṭṭhānaṃ viya gayhati, evaṃ nesaṃ sukhaggahaṇaṃ hotīti . Tattha lokiyā bhūmi ṭhānavaseneva veditabbā, lokuttarā avatthāvasena. Lokiyā vā ṭhānāvatthāvasena, lokuttarā avatthāvaseneva. Kāmāvacaranti ettha vatthukāmo kilesakāmoti dve kāmā. Tesu vatthukāmo visesato pañca kāmaguṇā kāmīyantīti, kilesakāmo taṇhā kāmetīti. Te dvepi sahitā hutvā yattha avacaranti, taṃ kāmāvacaraṃ. Kiṃ pana tanti? Ekādasavidho kāmabhavo. Idaṃ yebhuyyena tattha avacarati pavattatīti kāmāvacaraṃ ekassa avacarasaddassa lopaṃ katvā. Evaṃ rūpārūpāvacarānipi veditabbāni rūpataṇhā rūpaṃ, arūpataṇhā arūpanti katvā. Atha vā kāmataṇhā kāmo uttarapadalopena, avacarati etthāti avacaraṃ, kāmassa avacaraṃ kāmāvacaraṃ. Evaṃ rūpāvacarārūpāvacarānipi veditabbāni. Lokato uttaratīti lokuttaraṃ kusalassa adhippetattā. Itaraṃ pana lokato uttiṇṇanti lokuttaraṃ.

Somanassupekkhāñāṇasaṅkhārabhedatoti ettha somanassupekkhābhedo tāva yutto tesaṃ bhinnasabhāvattā, ñāṇasaṅkhārabhedo pana kathanti? Nāyaṃ doso ñāṇasaṅkhārakato bhedoñāṇasaṅkhārabhedo, so ca tesaṃ bhāvābhāvakatoti katvā. Sobhanaṃ mano, sundaraṃ vā mano etassāti sumano, sumanassa bhāvo somanassaṃ, mānasikasukhā vedanā ruḷhiyā, somanassena uppādato paṭṭhāya yāva bhaṅgā sahagataṃ pavattaṃ saṃsaṭṭhaṃ, sampayuttanti attho. Somanassasahagatatā cassa ārammaṇavasena veditabbā. Iṭṭhārammaṇe hi cittaṃ somanassasahagataṃ hoti. Nanu ca iṭṭhārammaṇaṃ lobhassa vatthu, kathaṃ tattha kusalaṃ hotīti? Nayidamekantikaṃ iṭṭhepi ābhogādivasena kusalassa uppajjanato. Yassa hi catusampatticakkasamāyogādivasena yonisova ābhogo hoti, kusalameva ca mayā kattabbanti kusalakaraṇe cittaṃ niyamitaṃ, akusalappavattito ca nivattetvā kusalakaraṇe eva pariṇāmitaṃ, abhiṇhakaraṇavasena ca samudācaritaṃ, tassa iṭṭhepi ārammaṇe alobhādisampayuttameva cittaṃ hoti, na lobhādisampayuttaṃ.

Ñāṇena samaṃ pakārehi yuttanti ñāṇasampayuttaṃ. Ekuppādādayo eva cettha pakārāti veditabbā. Tattha kammūpapattiindriyaparipākakilesadūrībhāvā ñāṇasampayuttatāya kāraṇaṃ. Yo hi paresaṃ dhammaṃ deseti, anavajjāni sippāyatanakammāyatanavijjaṭṭhānāni sikkhāpetīti evamādikaṃ paññāsaṃvattaniyaṃ karoti, tassa kammūpanissayavasena kusalacittaṃ uppajjamānaṃ ñāṇasampayuttaṃ hoti. Tathā abyāpajje loke uppannassa upapattiṃ nissāya ñāṇasampayuttaṃ hoti. Vuttañhetaṃ 『『tassa tattha sukhino dhammapadā plavanti, dandho, bhikkhave, satuppādo, atha kho so satto khippaṃyeva visesabhāgī (a. ni.

我為您直譯這段巴利文： 452. "依地差別"是指法在此生起為地,即處所和狀態。因為狀態也像是有狀態者的生起處所那樣被把握,這樣對它們的把握就容易。其中,世間地應當僅從處所方面理解,出世間地從狀態方面理解。或者說世間地從處所和狀態方面理解,出世間地僅從狀態方面理解。"欲界"中有事欲和煩惱欲兩種欲。其中事欲特指五欲功德是被欲求的,煩惱欲是貪慾欲求的。這兩種結合在一起所行處,那就是欲界。什麼是那個呢?是十一種欲有。這(心)大多在那裡行動、轉起故稱為欲界,略去一個"行"字。如此應當理解色界和無色界,把色愛為色,無色愛為無色。或者說,欲愛稱為欲,略去後詞,在此中行動故稱為行,欲的行處即是欲界。如此也應當理解色界和無色界。超出世間故稱為出世間,是就善說的。其他則是已超出世間故稱為出世間。 "依喜舍智行差別"中,喜舍的差別是合理的,因為它們的自性不同,但智和行的差別如何說呢?這不是過失,因為智行的差別是由智和行造成的,而它們是由有無造成的。善意或美好的意稱為善意,善意的狀態為喜,依慣用指意的樂受,從生起開始直到壞滅與喜俱行、轉起、相應、相應合,這是其義。它的與喜俱行性應當從所緣方面理解。因為在可意所緣時心與喜俱行。難道可意所緣不是貪的對象嗎?如何在那裡有善呢?這不是絕對的,因為在可意中也由於作意等而生起善。因為對於由四輪成就等而如理作意的人,心確定應當造善,從不善轉起退出而轉向造善,由於數數造作而習慣,他即使對可意所緣也是與無貪等相應的心,不是與貪等相應。 與智平等相應故稱為與智相應。這裡應當理解諸相即是同生起等。其中,業、生、根成熟、煩惱遠離是與智相應的原因。因為如果有人為他人說法,教授無過失的工巧處、業處、明處等,這樣造作導向智慧的業,他的善心生起時就與智相應。同樣,依靠生在無惱害的世界的生而與智相應。因為這樣說:"他在那裡法句安樂地流動,諸比丘,雖然念生起遲鈍,但那個有情很快就得到殊勝分。"

4.191) hotī』』ti. Tathā paññādasakapattassa indriyaparipākaṃ nissāya kusalaṃ uppajjamānaṃ ñāṇasampayuttaṃ hoti. Yena pana kilesā vikkhambhitā, tassa kilesadūrībhāvaṃ nissāya ñāṇasampayuttaṃ hoti. Vuttampi cetaṃ 『『yogā ve jāyate bhūri, ayogā bhūrisaṅkhayo』』ti (dha. pa. 282). Attano vā parassa vā samussāhajanitaṃ cittapayogasaṅkhātaṃ saṅkharaṇaṃ saṅkhāro, so etassa natthīti asaṅkhāraṃ. Tena pana saha saṅkhārena pavattatīti sasaṅkhāraṃ. Ñāṇena vippayuttaṃ virahitanti ñāṇavippayuttaṃ. Vippayogoti cettha ñāṇassa abhāvo appavattiyevāti daṭṭhabbaṃ. Upekkhatīti upekkhā, vedayamānāpi ārammaṇaṃ ajjhupekkhati majjhattatākārasaṇṭhitattāti attho. Atha vā upetā sukhadukkhānaṃ aviruddhā ikkhā anubhavananti upekkhā. Atha vā iṭṭhe ca aniṭṭhe ca ārammaṇe pakkhapātābhāvena upapattito yuttito ikkhati anubhavatīti upekkhā, tāya sahagatanti upekkhāsahagataṃ. Sesaṃ sabbaṃ heṭṭhā vuttanayameva.

Evaṃ aṭṭha kāmāvacarakusalacittāni uddisitvā idāni tesaṃ pavattiākāraṃ dassetuṃ 『『yadā hī』』tiādi āraddhaṃ. Tattha paṭiggāhakādisampattinti ettha ādi-saddena desakālakalyāṇamittādisampattiṃ saṅgaṇhāti. Aññaṃ vā somanassahetunti ettha aññaggahaṇena saddhābahulatā, visuddhadiṭṭhitā, kusalakiriyāya ānisaṃsadassāvitā, somanassapaṭisandhikatā, ekādasa pītisambojjhaṅgaṭṭhāniyā dhammāti evamādīnaṃ saṅgaho. Ādinayappavattanti ettha ādi-saddena na kevalaṃ 『『atthi yiṭṭha』』ntiādīnaṃ (ma. ni. 1.441; 2.95) navannaṃyeva sammādiṭṭhivatthūnaṃ gahaṇaṃ, atha kho dhammavicayasambojjhaṅgaṭṭhāniyādīnampi saṅgaho veditabbo. Purakkhatvāti pubbaṅgamaṃ katvā. Tañca kho sahajātapubbaṅgamavasena 『『manopubbaṅgamā dhammā』』tiādīsu (dha. pa. 1-2) viya sampayogassa adhippetattā. Asaṃsīdantoti silokamacchariyādivasena puññakiriyāyaṃ saṃsīdaṃ saṅkocaṃ anāpajjanto, tena muttacāgatādiṃ dasseti. Anussāhitoti kenacipi na ussāhito. Sarasato hi puññapaṭipattidassanamidaṃ. Parehīti pana pākaṭussāhanadassanaṃ.

Dānādīnīti dānaṃ sīlaṃ yāva diṭṭhijukammanti imāni dānādīni dasa puññāni, dānādīnīti vā dānasīlabhāvanāmayāni itaresampi sattannaṃ etthevantogadhattā. Yattha sayaṃ uppajjanti, taṃ santānaṃ punanti, pujjaṃ bhavaphalaṃ nibbattentīti vā puññāni. Assa puññacetanāsamaṅgino. Amuttacāgatā deyyadhamme sāpekkhacittatā. Ādi-saddena sīlasamādānādīsu anadhimuttatādiṃ saṅgaṇhāti. Tadevāti somanassasahagatādinā sadisatāya vuttaṃ. Sadisampi hi 『『tadevā』』ti voharīyati yathā 『『sā eva tittirī, tāniyeva osadhānī』』ti. Imasmiñhi attheti līnassa cittassa ussāhanapayogasaṅkhāte atthe. Etanti 『『saṅkhāro』』ti etaṃ padaṃ. Pubbapayogassāti puññakiriyāyaṃ saṅkoce jāyamāne tato vivecetvā samussāhanavasena pavattassa cittapayogassa, pubbaggahaṇañcettha tathāpavattapubbābhisaṅkhāravasena so saṅkhāro hotīti katvā vuttaṃ, na tassa saṅkhārassa pubbakālikattā. 『『Atthi dinna』』ntiādi (ma. ni. 1.441;

我為您直譯這段巴利文： 4.191. 這樣說。同樣,依靠已得智慧五支的根成熟而生起的善是與智相應。對於已鎮伏煩惱的人,依靠煩惱遠離而與智相應。這也說過:"從修習生大慧,不修習慧消失。"自己或他人激發生起的稱為造作的心加行是行,這個(心)沒有它故稱為無行。與那行一起轉起故稱為有行。與智分離、遠離稱為離智。這裡應當理解分離就是智的不存在、不轉起。捨棄故稱為舍,意思是即使在感受所緣時也舍離,因為安住于平等性的行相。或者說,具備了不違背苦樂的觀察體驗稱為舍。或者說,因為對可意和不可意所緣沒有偏向,從生起、合理而觀察體驗稱為舍,與它俱行稱為與舍俱行。其餘一切如前所說的方法。 這樣列舉了八種欲界善心后,現在爲了顯示它們的轉起行相而開始說"因為當"等。其中"接受者等的成就"這裡的"等"字包括處所、時間、善知識等的成就。"其他喜的因"這裡"其他"的把握包括多信、清凈見、見善作業的功德、喜結生、十一種喜覺支事等。"首先方法的轉起"這裡的"等"字不僅僅是把握"有佈施"等九種正見事,也應當理解為包括擇法覺支事等。"置於前"是使成為前導。而且這是就同生前導的方式說的,因為相應是所要說的,如"諸法意為前導"等。"不沉沒"是對於功德吝嗇等不落入沉沒、退縮,由此顯示無執著施捨等。"未受激勵"是未被任何人激勵。因為這是顯示自發的福德實踐。但說"由他人"是顯示明顯的激勵。 "佈施等"是佈施、持戒乃至見正直業等這些佈施等十福,或者說佈施等是佈施、持戒、修習所成,因為其他七種也包含在這裡面。因為在它們生起時凈化那個相續,或者說生起值得尊重的有果報故稱為福。"他"是具有福德思的人。不捨施是對施物有期待心。"等"字包括對受持戒等不傾向等。"那個"是就與喜俱行等相似而說。因為相似也稱為"那個",如"那隻鷓鴣,那些藥"。"在這個義"是在稱為對沉沒心的激勵加行的義。"這"是指"行"這個詞。"前加行"是當對福業生起退縮時,使之分離而以激勵方式轉起的心加行,這裡說"前"是因為那個行是依已如此轉起的前行造作而有,不是因為那個行是在前面的時間。"有佈施"等;

2.95) nayappavattāya sammādiṭṭhiyā asambhavadassanatthaṃ bāla-ggahaṇaṃ. Saṃsīdanussāhanābhāvadassanatthaṃ sahasā-gahaṇaṃ. Somanassarahitā honti puññaṃ karontāti adhippāyo. Somanassahetūnaṃ abhāvaṃ āgammāti idaṃ nidassanamattaṃ daṭṭhabbaṃ. Majjhattārammaṇatathārūpacetosaṅkhārādayopi hi upekkhāsahagatatāya kāraṇaṃ hontiyevāti.

Evantiādi nigamanaṃ. Tayidaṃ aṭṭhavidhampi kāmāvacaraṃ kusalacittaṃ rūpārammaṇaṃ yāva dhammārammaṇanti chasu ārammaṇesu yaṃ vā taṃ vā ālambitvā upekkhāsahagatāhetukakiriyāmanoviññāṇadhātānantaraṃ kāyadvārādīhi tīhi dvārehi kāyakammādivasena uppajjatīti veditabbaṃ. Tattha ñāṇasampayuttāni cattāri yadā tihetukapaṭisandhiṃ uppādenti, tadā soḷasa vipākacittāni phalanti. Yadā pana duhetukaṃ, tadā dvādasa tihetukavajjāni. Ahetukaṃ pana paṭisandhiṃ tihetukāni na uppādenteva, duhetukāni pana duhetukapaṭisandhidānakāle dvādasa, ahetukapaṭisandhiṃ dānakāle aṭṭha phalanti. Tihetukā pana paṭisandhi duhetukehi na hotiyeva. 『『Aṭṭha phalantī』』ti cetaṃ paṭisandhiṃ janakakammavasena vuttaṃ. Aññena pana kammunā 『『sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo』』ti (paṭṭhā. 3.1.102) vacanato sahetukampi vipākacittaṃ ahetukapaṭisandhikassa hotiyeva. Imasmiṃ ca pakkhe balavatā paccayena uppannaṃ asaṅkhāraṃ, dubbalena sasaṅkhāranti veditabbaṃ. Ye pana āgamanato ca vipākassa asaṅkhārasasaṅkhārabhāvaṃ icchanti, tesaṃ matena dvādasa, aṭṭha ca phalantīti yojetabbaṃ. Evaṃ tidhā phalaṃ dadantañcetaṃ kāmāvacarasugatiyaṃ upapattiṃ, sugatiduggatīsu bhogasampadañca karoti. Nāgasupaṇṇādīnampi hi yaṃ devabhogasampattisadisaṃ bhogajātaṃ uppajjati, tampi kāmāvacarakusalasseva phalaṃ. Na hi akusalassa iṭṭhaṃ phalaṃ atthīti.

Rūpāvacaraṃ panāti pana-saddo visesatthajotako. Tena yathā kāmāvacaraṃ kilesānaṃ tadaṅgappahānamattakaraṃ, na evamidaṃ, idaṃ pana vikkhambhanappahānakaraṃ. Yathā vā taṃ vedanāñāṇasaṅkhārabhedato aṭṭhadhā bhijjati, na evamidaṃ, idaṃ pana tato aññathā vāti vakkhamānaṃ visesaṃ joteti. Taṃ panetaṃ savatthukaṃ, sāsavaṃ, vinīvaraṇañca rūpāvacaranti daṭṭhabbaṃ. 『『Savatthukaṃ evā』』ti hi iminā arūpāvacaraṃ nivatteti, 『『sāsava』』nti iminā paṭhamamaggacittaṃ, 『『vinīvaraṇa』』nti iminā paṭighasahitadvayaṃ. Katthaci pañca jhānaṅgāni, katthaci cattāri, katthaci tīṇi, katthaci dve, katthaci aparāni dveti evaṃ jhānaṅgayogabhedato pañcavidhanti saṅkhepato vuttamatthaṃ vivarituṃ 『『seyyathida』』ntiādi āraddhaṃ. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā jhānakathāyaṃ (visuddhi. 1.79 ādayo) vuttameva. Tayidaṃ bhāvanāmayameva hutvā vuttanayena pathavīkasiṇādikaṃ ālambitvā yathārahaṃ ñāṇasampayuttakusalānantaraṃ uppajjati, hīnādibhedabhinnaṃ panetaṃ yathākkamaṃ brahmapārisajjādīsu soḷasasupi brahmalokesu upapattinipphādakanti daṭṭhabbaṃ.

Rūpasaññāsamatikkamādinā samadhigantabbaṃ arūpāvacaraṃ. Catunnaṃ arūpānanti upekkhāsamādhisaṅkhātehi catūhi arūpajjhānehi. Karaṇe hi etaṃ sāmivacanaṃ. Arūpānaṃ vā yo ārammaṇādikato sampayuttadhammehi yogo yogabhedo, tassa vasena. Vuttappakārenāti heṭṭhā āruppakathāyaṃ (visuddhi.

我為您直譯這段巴利文： 2.95. "方法轉起"的正見不生起的顯示義而說"愚人"。爲了顯示無沉沒和激勵而說"突然"。意思是說造作福德時無喜。"依無喜因而來"這隻應當視為一個例子。因為中性所緣、如是心行等也都是與舍俱行的原因。 "如是"等是結語。應當知道這八種欲界善心緣取色所緣乃至法所緣等六種所緣中的任何一個,在舍俱行無因作意識界之後,通過身門等三門以身業等方式生起。其中四種與智相應的心,當引生三因結生時,成熟為十六種異熟心。但當(引生)二因(結生)時,除去三因的十二種。但三因不會引生無因結生,二因在給予二因結生時成熟為十二(種異熟心),在給予無因結生時成熟為八種。但三因結生不會由二因(產生)。說"成熟為八"是就能生結生的業而說。但由於說"有因的有分是無因有分的無間緣"故,由其他業,有因的異熟心也會在無因結生者(身中)生起。在這種情況下,應當知道由強緣生起的是無行,由弱緣(生起的)是有行。但對於那些認為異熟的無行和有行性是從傳承(而來)的人來說,應當配合說成熟為十二和八。這樣給與三種果報時,造作欲界善趣的生起和善趣惡趣中的受用圓滿。因為龍和金翅鳥等所生起的與天的受用圓滿相似的受用,也都是欲界善的果報。因為不善沒有可意的果報。 "但色界"中的"但"字顯示特殊義。由此顯示將要說的特殊性:不像欲界(善)只作煩惱的分分斷,這個則作鎮伏斷。或者說不像那個由受、智、行的差別分為八種,這個則以其他方式(分)。應當知道這個有所依、有漏、離蓋的是色界。因為以"只是有所依"排除無色界,以"有漏"排除初道心,以"離蓋"排除俱瞋的兩種。在某處五種禪支,在某處四種,在某處三種,在某處二種,在某處另外二種,這樣依禪支相應的差別而有五種,爲了解釋如此簡略所說的義理而開始說"即是"等。其中應當說的在前面禪定的說明中已說。這個只是修習所成,如說緣取地遍等,在與智相應善心之後隨宜生起,這個由下等等差別而分,應當知道依次在梵眾天等十六梵世界中引生生起。 應當以超越色想等方式證得的無色界。"四種無色"是以稱為舍和定的四種無色禪。因為這是作用的屬格。或者是依無色在所緣等方面與相應法的相應、相應差別。"以所說方式"是在前面無色定的說明中;

1.275 ādayo) vuttappakārena. Paṭhamanti paṭhamaṃ arūpāvacarakusalacittaṃ. Dutiyatatiyacatutthānīti etthāpi eseva nayo. Tānimāni bhāvanāmayāneva hutvā yathānupubbaṃ kasiṇugghāṭimākāsaṃ, paṭhamāruppaviññāṇaṃ, natthibhāvaṃ, ākiñcaññāyatananti imāni ālambitvā upekkhāsahagatañāṇasampayuttakusalānantaraṃ uppajjitvā catūsu arūpībrahmalokesu paṭisandhipavattivipākadāyīni. Sesaṃ panettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Chavisuddhiparamparāya samadhigantabbaṃ lokuttaraṃ. Tattha vattabbaṃ parato āgamissati. Catumaggasampayogatoti sotāpattimaggo yāva arahattamaggoti imehi catūhi ariyamaggehi sampayogato. Catubbidhampi cetaṃ bhāvanāmayameva hutvā nibbānaṃ ālambitvā suññato vimokkho, animitto vimokkho, appaṇihito vimokkhoti nāmena uppajjati, sattabhavādibhavūpapattinivattakanti daṭṭhabbaṃ. Ekavīsatividhaṃ hoti nātisaṅkhepavitthāranayenāti adhippāyo.

453.Kāmāvacaramevāti ettha nikāyantariyā rūpārūpāvacarampi akusalaṃ icchantīti tesaṃ matinisedhanatthaṃ kāmāvacaraggahaṇaṃ. Mahaggatabhūmiyaṃ uppajjantampi tattha rūpadhātuyaṃ pavattivipākaṃ dentampi ekantena kāmāvacaramevāti dassanatthaṃ avadhāraṇaṃ. Yadi evaṃ, kasmā kāmāvacaramevāti? Tattha kāraṇaṃ vuttameva. Kathaṃ vuttaṃ? 『『Kāmataṇhā kāmo uttarapadalopato, avacarati etthāti avacaraṃ, kāmassa avacaraṃ kāmāvacara』』nti. Ettha hi kāmataṇhāvisayatā 『『kāmāvacarabhāvassa kāraṇaṃ』』 vuttā yathā rūpārūpataṇhāvisayatā 『『rūpārūpāvacarabhāvassa』』. Ekaṃsena cetaṃ evaṃ icchitabbaṃ. Aññathā byāpilakkhaṇaṃ na siyā. Yadi hi ālambitabbadhammavasena bhūmivavatthānaṃ kareyya, evaṃ sati anārammaṇānaṃ saṅgaho na siyā. Atha vipākadānavasena, evampi avipākānaṃ saṅgaho na siyā. Tasmā ālambaṇadhammavasena pariyāpannānaṃ sā kātabbā, apariyāpannānaṃ pana lokato uttiṇṇatāya lokuttaratā, uttaritarābhāvato anuttaratā ca veditabbā.

Pariyāpannāti ca paricchedakārikāya taṇhāya paricchijja āpannā, gahitāti attho. Nanu cettha kāmataṇhā katamā? Kāmāvacaradhammārammaṇā taṇhā, kāmāvacaradhammā katame? Kāmataṇhāvisayāti itaretarasannissayatādosoti? Nayidamevaṃ avīciādiekaādasokāsaninnatāya kañci taṇhaṃ kāmataṇhābhāvena gahetvā taṃsabhāvāya taṇhāya visayabhāvena kāmāvacaradhammānaṃ upalakkhitabbattā. Nikkhepakaṇḍepi (dha. sa. 985 ādayo) 『『etthāvacarā』』ti vacanaṃ avīciparanimmitaparicchinnokāsāya kāmataṇhāya visayabhāvaṃ sandhāya vuttanti gahetabbaṃ. Tadokāsatā ca taṇhāya tanninnatāya veditabbā.

Mūlato tividhanti tīṇi akusalamūlāni lobhādīni, tesaṃ vasena taṃsahitampi tividhanti attho. Tāni hi suppatiṭṭhitabhāvakāraṇattā mūlamivāti mūlāni, lobho mūlaṃ etassāti lobhamūlaṃ. Asādhāraṇena niddeso yathā bherisaddo, yavaṅkuroti. Tathā dosamūlaṃ. Moho eva mūlaṃ imassa, nāññanti mohamūlaṃ.

Somanassupekkhādiṭṭhigatasaṅkhārabhedatoti somanassupekkhābhedato diṭṭhigatabhedato saṅkhārabhedatoti paccekaṃ bhedasaddo yojetabbo. Yadettha vattabbaṃ, taṃ heṭṭhā vuttanayameva. Diṭṭhigatasampayuttanti diṭṭhiyeva diṭṭhigataṃ 『『gūthagataṃ, muttagata』』nti (ma. ni. 2.119; a. ni.

我為您直譯這段巴利文： 1.275. 所說方式。"第一"是第一無色界善心。"第二、第三、第四"這裡也是同樣的方法。這些只是修習所成,依次緣取遍凈虛空、第一無色識、無有、無所有處,在與舍俱行智相應善心之後生起,在四種無色梵世界中給與結生、轉起的異熟。其餘這裡應當說的已在前面說過。應當以六清凈次第證得的出世間。其中應當說的將在後面出現。"依四道相應"是從須陀洹道乃至阿羅漢道這四種聖道的相應。這四種也只是修習所成,緣取涅槃而以空解脫、無相解脫、無愿解脫之名生起,應當知道它能使七有等有的生起轉還。依不太簡略不太廣說的方法有二十一種,這是其意。 453. "唯欲界"這裡,因為其他部派認為色無色界也有不善,爲了否定他們的見解而說"欲界"。雖然在廣大地中生起,雖然在那裡的色界給與轉起異熟,爲了顯示一定是唯欲界而有限定詞。如果這樣,為什麼是唯欲界呢?對此原因已經說過。如何說過?"欲愛稱為欲,略去後詞,在此中行動故稱為行,欲的行處即是欲界。"因為這裡說欲愛的境是"欲界性的原因",就像色無色愛的境是"色無色界性的原因"。這一定要這樣理解。否則就沒有遍行相。如果依所緣取的法而確立地,這樣的話就不能包括無所緣的(法)。如果依給與異熟,這樣也不能包括無異熟的(法)。因此,對於所包含的法應當依所緣法而作,但對於不所包含的法,應當知道因為超出世間故是出世間性,因為無更上故是無上性。 "所包含"是被能限定的愛所限定而得到、所取的意思。難道這裡什麼是欲愛?緣取欲界法的愛,什麼是欲界法?欲愛的境,這不是有相互依靠的過失嗎?這不是這樣的,因為應當以傾向阿鼻等十一處所的某種愛為欲愛,以那種自性的愛的境來標識欲界諸法。在分別品中說"行於此中"也應當理解是就阿鼻到他化自在天所限定處所的欲愛的境而說。愛的那個處所性應當由傾向於彼而知道。 "根本三種"是貪等三種不善根,意思是依它們與它們相應的也是三種。因為它們因為作為善立的原因而像根一樣故稱為根,貪是它的根故稱為貪根。以不共的而說明,如鼓聲、麥芽。如是瞋根。只有癡是它的根,不是其他的,故稱為癡根。 "依喜舍見趣行差別"是依喜舍差別、依見趣差別、依行差別,應當對每一個配合差別字。這裡應當說的如前所說的方法。"與見趣相應"是見即是見趣,如"糞趣、尿趣"等。

9.11) yathā. Atha vā vipariyesaggāhatāya diṭṭhiyā gatameva, na ettha gantabbavatthu tathā sabhāvanti diṭṭhigataṃ. Tayidaṃ 『『idameva saccaṃ, moghamañña』』nti (ma. ni. 2.187, 202, 203, 427;

我來將這段巴利文直譯成簡體中文： 9.11) 又好比[這樣]。或者，由於顛倒執取的見解而行進[的內容]，在此[其實]並非如實本性的應行進之事，[這就是]見解所行。這[見解所行]即是"唯此為真實，其他皆虛妄"。 注: 這是一段解釋"見解所行"(diṭṭhigata)的文句 "yathā"是承接上文的連線詞，表示"好比、就像" 保持了原文的語法結構和完整含義，沒有省略或簡化 中括號[]內的文字是爲了使譯文更通順而補充的內容 引號內的內容是一個常見的佛教用語，表示執著于某種見解而排斥其他觀點

3.27-29) abhinivesabhāvato lobheneva saddhiṃ pavattati, na dosena.

Yadāhītiādi lobhamūlacittānaṃ pavattiākāradassanaṃ. Micchādiṭṭhinti ucchedadiṭṭhiādimicchādiṭṭhiṃ. Tāya hi vipallatthacittā sattā 『『etāvako jīvavisayo yāva indriyagocaro』』ti paralokaṃ paṭikkhipitvā 『『natthi kāmesu ādīnavo』』ti yathā tathā kāmesu pātabyataṃ āpajjanti. Ādi-saddena 『『esa pantho pageva vihito devayāne, yena yanti puttavanto visokā. Taṃ passanti pasavo, pakkhino ca, tena te mātaripi mithunaṃ carantī』』tiādinā nayena puttamukhadassanaṃ saggamokkhamaggoti evamādikaṃ micchādiṭṭhiṃ saṅgaṇhāti.

Kāmevāti ettha vā-saddo aniyamattho, tena brāhmaṇānaṃ suvaṇṇaharaṇameva adinnādāne sāvajjaṃ, itaraṃ anavajjaṃ. Garūnaṃ, gunnaṃ, attano, jīvitassa, vivāhassa ca atthāya musāvādo anavajjo, itaro sāvajjo. Garuādīnaṃ atthāya pesuññaharaṇaṃ anavajjaṃ, itaraṃ sāvajjaṃ. Bhāratayuddhasītāharaṇādikathā pāpavūpasamāya hotīti evamādike micchāgāhe saṅgaṇhāti. Diṭṭhamaṅgalādīnīti diṭṭhasutamutamaṅgalāni. Sabhāvatikkhenāti lobhassa, micchābhinivesassa vā vasena saraseneva tikhiṇena kurūrena. Mandenāti dandhena atikhiṇena. Tādisaṃ pana attano, parassa vā samussāhanena pavattatīti āha 『『samussāhitenā』』ti. Parabhaṇḍaṃ vā haratīti vā-saddena tathāpavattanakamusāvādādīnampi saṅgaho daṭṭhabbo. Kāmānaṃ vā anubhuyyamānānaṃ. Vā-saddena parasantakassa vā ayathādhippetatāya yaṃ laddhaṃ, taṃ gahetabbanti gahaṇādikaṃ saṅgaṇhāti.

Duvidhameva hoti sampayuttadhammavasena bhedābhāvato. Yadi evaṃ, kasmā 『『domanassasahagataṃ paṭighasampayutta』』nti vuttanti? Asādhāraṇadhammehi tassa cittassa upalakkhaṇatthaṃ. Pāṇātipātādīsūti pāṇātipātanādīsu. Ādi-saddena adinnādānamusāvādapesuññapharusasamphappalāpabyāpāde saṅgaṇhāti. Sabhāvatikkhaṃ hutvā pavattamānaṃ cittaṃ asaṅkhārameva hoti, itaraṃ sasaṅkhāranti adhippāyenāha 『『tikkhamandappavattikāle』』ti. Mandaṃ pana hutvā pavattamānaṃ ekaṃsena sasaṅkhāramevāti na sakkā viññātuṃ. Yaṃ sasaṅkhārena sappayogena pavattati, taṃ mandameva hotīti katvā tathāvuttanti daṭṭhabbaṃ.

Mohekahetukaṃ cittaṃ mūlantaravirahato atimūḷhaṃ, vicikicchuddhaccayogato cañcalañcāti upekkhāsahagatameva hoti, na tassa kadācipi sabhāvatikkhatā atthi. Ārammaṇe hi saṃsappanavasena, vikkhipanavasena ca pavattamānassa cittadvayassa kīdise kicce sabhāvatikkhatāya, ussāhetabbatāya vā bhavitabbaṃ, tasmā na tattha saṅkhārabhedo atthi. Aññesu akusalacittesu labbhamānampi uddhaccaṃ visesato ettheva balavaṃ, tato eva sampayuttadhammesu padhānaṃ hutvā pavattatīti idameva uddhaccena visesetvā vuttaṃ 『『uddhaccasampayutta』』nti. Tathā hi pāḷiyaṃ (dha. sa. 427) idha sarūpato uddhaccaṃ āgataṃ, evaṃ asādhāraṇapadhānadhammavasena mohamūlaṃ 『『vicikicchāsampayuttaṃ, uddhaccasampayutta』』nti duvidhaṃ vuttanti daṭṭhabbaṃ. Asanniṭṭhānaṃ saṃsayo. Vikkhepo avūpasamo, bhantatāti attho.

我來將這段巴利文直譯成簡體中文： 3.27-29) 由於執著的性質，[此心]只與貪俱行，而不與嗔俱行。 "當"等[文句]是顯示貪根心的運作方式。"邪見"即斷見等邪見。因為被這[邪見]顛倒的心的眾生，否定後世[說]"生命範圍僅限於感官境界"，[認為]"欲樂中無過患"，而以種種方式陷入欲樂中。"等"字包含了"這是早已確立的天道，有子者由此無憂而行。畜生和飛鳥都見此[道]，因此它們甚至與母親交媾"等方式，[認為]見子面是生天解脫之道，如是等類邪見。 "欲樂"中的"或"字表示不確定義，由此[包含了認為]婆羅門偷取黃金才是不與取的有罪[行為]，其他則無罪；爲了師長、牛、自己、生命、婚姻而說妄語無罪，其他則有罪；爲了師長等而進行離間語無罪，其他則有罪；[講述]《摩訶婆羅多》戰爭、劫掠悉多等故事能止息罪惡等如是等類邪執。"見祥瑞等"即見聞覺知的祥瑞。"本性猛利"即以貪或邪執的力量，以自性猛利兇暴。"緩慢"即遲鈍不猛利。然而如是[心]以自己或他人的激勵而運作，故說"被激勵"。"或偷取他人物品"中的"或"字，應當理解為也包括如是運作的妄語等。"或"[指]正在享受欲樂。"或"字包含了對他人所有物不如[己]所愿而得到時，[想]"應當取之"等執取。 僅有兩種，因為就相應法而言沒有[更多]差別。若如是，為何說"憂俱行、瞋恚相應"？爲了以不共法標識那個心。"殺生等中"即在殺生等[行為]中。"等"字包含不與取、妄語、離間語、惡口、綺語、瞋恚。以本性猛利而運作的心必定是無行，其他則是有行，意趣如此而說"在猛利與緩慢運作時"。但不能確知以緩慢而運作者必定是有行。應當理解為[註釋者]是基於凡以有行、方便而運作者必定是緩慢而如此說的。 癡獨根心因為缺少其他根而極其愚癡，又因與疑和掉舉相應而動搖，所以唯是舍俱行，它從來就沒有本性猛利性。因為以漫遊方式和散亂方式而運作的這兩種心，在什麼樣的作用中會有本性猛利性或需要被激勵呢？因此其中沒有[有無]行的差別。雖然掉舉在其他不善心中也可得到，但特別是在這裡最為強力，正因如此在相應法中成為主導而運作，所以唯獨這[心]以掉舉來特別標識說"掉舉相應"。如是在聖典中(法集論427)這裡明確提到掉舉，應當理解為如是基於不共主導法而說癡根有"疑相應、掉舉相應"兩種。不決定即懷疑。散亂即不寂靜，意即混亂。

Tayidaṃ dvādasavidhampi akusalacittaṃ chasu ārammaṇesu yaṃ vā taṃ vā ālambitvā upekkhāsahagatāhetukakiriyāmanoviññāṇadhātānantaraṃ kāyadvārādīhi tīhi dvārehi kāyakammādivasena yathārahaṃ pāṇātipātādikammapathavasena ceva kammavasena ca uppajjatīti veditabbaṃ.

Tattha ṭhapetvā uddhaccasahagataṃ sesaṃ ekādasavidhampi catūsupi apāyesu paṭisandhiṃ deti, pavattivipākaṃ sugatiyampi. Uddhaccasahagataṃ pana pavattivipākamevāti. Etthāha – kiṃ pana kāraṇaṃ sabbadubbalaṃ vicikicchāsampayuttaṃ paṭisandhiṃ deti, adhimokkhasabbhāvato tato balavantampi uddhaccasahagataṃ na detīti? Dassanena pahātabbesu avuttattā. Idaṃ hi paṭisandhiṃ dentaṃ apāyesu dadeyya, apāyagamanīyañca dassanapahātabbanti tattha vucceyya, na ca vuttaṃ. Tasmā paṭisandhiṃ na deti, pavattivipākadānaṃ panassa na sakkā paṭikkhipituṃ. Paṭisambhidāvibhaṅge 『『uddhaccasahagate ñāṇaṃ dhammapaṭisambhidā, tassa vipāke ñāṇaṃ atthapaṭisambhidā』』ti (vibha. 730 atthato samānaṃ) vacanato.

Apare panāhu – puthujjanassa uppajjamānaṃ uddhaccasahagataṃ dassanappahātabbasahāyasabbhāvato ubhayavipākampi deti, na sekkhassa tadabhāvatoti. Idamettha vicāretabbaṃ, yassa vipākadānaṃ vuttaṃ, kiṃ taṃ bhāvanāya pahātabbaṃ, udāhu noti? Kiñcettha – yadi tāva bhāvanāya pahātabbaṃ, paṭṭhāne bhāvanāya pahātabbassa nānākkhaṇikakammapaccayabhāvo vattabbo siyā. Atha na bhāvanāya pahātabbaṃ, dassanenapahātabbattike 『『nevadassanenanabhāvanāyapahātabba』』miccassa vibhaṅge vattabbaṃ siyā. Yadi tabbiruddhasabhāvatāya tattha na vucceyya, evampi tasmiṃ tike tassa navattabbatā āpajjatīti? Nāpajjati, kiṃ kāraṇaṃ? Cittuppādakaṇḍe (dha. sa. 365 ādayo) āgatānaṃ dvādasannaṃ akusalacittuppādānaṃ dvīhi padehi saṅgahitattā vibhajitvā dassetabbassa niyogato kassaci cittuppādassa abhāvā, yathā uppannattike atītādīnaṃ navattabbatā na vuttā, evametassāpi. Atha vā bhāvanāya pahātuṃ asakkuṇeyyassāpi tassa puthujjane vattamānassa bhāvanāya pahātabbasabhāvasāmaññato, sāvajjato ca bhāvanāya pahātabbapariyāyo vijjatīti natthi navattabbatāpasaṅgadoso. Nippariyāyena ca na bhāvanāya pahātabbanti tassa vasena nānākkhaṇikakammapaccayabhāvopi na vutto. Dassanapahātabbapaccayassāpi uddhaccasahagatassa sahāyavekallamattameva dassanena kataṃ, na kocipi bhāvo anuppādadhammataṃ tassa āpāditoti ekantena bhāvanāya pahātabbatā vuttā. Atha vā apāyagamanīyabhāvāpekkhaṃ dassanappahātabbavacananti tadabhāvato taṃ vibhajanaṃ vuttanti.

我來將這段巴利文直譯成簡體中文： 應當了知：這十二種不善心緣取六種所緣中的任何一種，在舍俱行無因唯作意識界之後，通過身門等三門，以身業等方式，隨其所應以殺生等業道方式和業的方式而生起。 其中，除去掉舉俱行[心]，其餘十一種[不善心]都能在四惡趣中給予結生，[能在]善趣中[給予]轉起異熟。但掉舉俱行[心]只[給予]轉起異熟。這裡有[問]：為何最弱的疑相應[心]能給予結生，而比它更強的掉舉俱行[心]由於有勝解的存在卻不[能給予結生]？[答：]因為在見所斷中未說[此心]。因為若此[心]給予結生，應在惡趣中給予，而導向惡趣者應說為見所斷，但[經中]未如是說。因此[此心]不給予結生，但不能否認它給予轉起異熟。因為在《無礙解分別》中說："對掉舉俱行[心]的智是法無礙解，對其異熟的智是義無礙解"。 其他[論師]則說：凡夫所生起的掉舉俱行[心]，由於有見所斷的助伴存在，故能給予兩種異熟，而有學[聖者的掉舉俱行心]因為沒有那[見所斷助伴]故不[能給予異熟]。這裡應當考察：所說能給予異熟的[掉舉俱行心]，它是修所斷還是不[是修所斷]？對此，若是修所斷，則在《發趣論》中應當說明修所斷[法]的異時業緣性。若非修所斷，則在見所斷三法中應當在其分別中說明"非見非修所斷"。若因與彼相違的自性而不在彼處說，如是也會導致在那三法中不應說它。[答：]不會導致[這樣的過失]。為什麼？因為在心生起品中所說的十二種不善心生起以兩種詞項所攝，由於明確顯示時必須分別，而沒有任何心生起[可歸屬第三項]，就像在"已生三法"中未說過去等[法]的不應說性一樣，這[心]也是如此。或者，雖然它不能被修斷，但因為它在凡夫中運作時與修所斷的共同自性，以及有過失性，所以有修所斷的假說義，因此沒有不應說性的過失。而在無假說義時不是修所斷，所以基於這點也未說[它的]異時業緣性。見所斷緣的掉舉俱行[心]也僅僅是由於見[道]而造成助伴的缺乏，並未使它達到任何存在都不再生起的狀態，所以說它確定是修所斷。或者，見所斷的說法是就導向惡趣性而言，因為沒有那[性質]，所以說了那樣的分別。

1. 『『Viññāṇa』』nti padaṃ apekkhitvā 『『abyākataṃ vipāka』』nti ādiko napuṃsakaniddeso, tato eva adhikatābyākatāpekkhāya duvidhanti vuttaṃ. Aññathā rūpanibbānānampi abyākatabhāvato taṃ catubbidhanti vattabbaṃ siyā. Vipākassa kāmāvacarādibhāvo kusale vuttanayeneva veditabbo. Ahetukatā sahetukatā viya sampayuttahetuvasena, na nibbattakahetuvasena. Vipākassa hi sahetukatā sahetukakammavasena sijjhamānāpi sampayuttahetuvaseneva vuccati, aññathā ahetukānampi sahetukatā āpajjeyyāti. Kasmā pana sahetukassa ahetuko vipāko hotīti? Tattha kāraṇaṃ vuttameva. Kiñca ārammaṇābhinipātamattesu pañcasu viññāṇesu yathā alobhādisampayogo na sambhavati, evaṃ mandataramandakiccesu sampaṭicchanasantīraṇesūti hetūnaṃ uppattiyā asambhavatopi nesaṃ ahetukatā daṭṭhabbā.

Manoviññāṇato uppajjanavisiṭṭhamananakiccānaṃ abhāvato manomattā dhātu manodhātu.

Cakkhusannissitaṃ hutvā rūpassa vijānanaṃ lakkhaṇaṃ etassāti cakkhusannissitarūpavijānanalakkhaṇaṃ. Tattha cakkhusannissitavacanena rūpārammaṇaṃ aññaṃ viññāṇaṃ nivatteti. Vijānanaggahaṇena cakkhusannissite phassādike nivatteti. Cakkhurūpaggahaṇena nissayato, ārammaṇato ca viññāṇaṃ vibhāveti ubhayādhīnavuttikattā. Yadi hi cakkhu nāma na siyā, andhāpi rūpaṃ passeyyuṃ, na ca passanti. Yadi ca nīlādirūpaṃ nāma na siyā, desādiniyamena na bhavitabbaṃ, attheva ca niyamo, ekantasārammaṇatā ca cittassa vuttāti 『『ārammaṇena vinā nīlādiābhāsaṃ cittaṃ pavattatī』』ti evaṃ pavatto vādo micchāvādoti veditabbaṃ. Tenāha bhagavā 『『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa』』ntiādi (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni. 2.44;

我來將這段巴利文直譯成簡體中文： 454) 關聯到"識"這個詞而有"無記、異熟"等中性的說明，正因如此，就所論及的無記而言說是兩種。否則，由於色和涅槃也是無記性，就應當說它是四種。異熟的欲界等性質應當如善[心]中所說的方式來理解。無因性如有因性是就相應因而言，不是就產生因而言。因為異熟的有因性雖然由有因業而成就，但只就相應因而說，否則無因[心]也會成為有因。為何有因[業]會有無因異熟呢？對此原因已經說過。而且，在僅僅撞擊所緣的五識中，如同不可能有無貪等相應一樣，在作用極其微弱的領受、推度[心]中也是如此，應當理解它們的無因性也是由於諸因不可能生起。 意識界[之前]由於沒有從意識生起的特殊了知作用，所以僅是意的界而稱為意界。 以依止眼而了知色為其特相，故[說]以依止眼了知色為特相。其中，以"依止眼"的說法排除了其他緣取色的識。以"了知"的說取排除了依止眼的觸等[心所]。以"眼"和"色"的說取從所依和所緣兩方面顯明識，因為[識]依靠兩者而運作。因為若無所謂眼，盲人也應當見色，但[事實上他們]不見。若無所謂青等色，就不應當有處所等的限定，但確實有限定，而且說心一定有所緣，所以應當理解"心無所緣而以青等相貌運作"這樣的說法是邪說。因此世尊說："緣于眼和諸色而生起眼識"等。

4.60; kathā. 465).

Kasmā panettha vacanabhedo katoti? Ekampi cakkhu viññāṇassa paccayo hoti, rūpaṃ pana anekameva saṃhatanti imassa visesassa dassanatthaṃ. Kiṃ pana kāraṇaṃ ekampi cakkhu viññāṇassa paccayo hoti, rūpaṃ pana anekamevāti? Paccayabhāvavisesato. Cakkhu hi cakkhuviññāṇassa nissayapurejātaindriyavippayuttapaccayehi paccayo hontaṃ atthibhāveneva hoti, tasmiṃ sati tassa bhāvato, asati abhāvato. Yato taṃ atthiavigatapaccayehissa paccayo hotīti vuccati, taṃnissayatā cassa na ekadesena allīyanavasena icchitabbā arūpabhāvato, atha kho garurājādīsu sissarājapurisādīnaṃ viya tappaṭibaddhavuttitāya. Itare pana paccayā tena tena visesena veditabbā. Svāyaṃ paccayabhāvo na ekasmiṃ na sambhavatīti ekampi cakkhu viññāṇassa paccayo hotīti 『『cakkhuñca paṭiccā』』ti ekavacanena niddeso kato.

Rūpaṃ pana yadipi cakkhu viya purejātaatthiavigatapaccayehi paccayo hoti puretaraṃ hutvā vijjamānakkhaṇeyeva upakārakattā, tathāpi anekameva saṃhataṃ hutvā paccayo hoti ārammaṇabhāvato. Yañhi paccayadhammaṃ sabhāvabhūtaṃ, parikappitākāramattaṃ vā viññāṇaṃ vibhāventaṃ pavattati, tadaññesañca satipi paccayabhāve so tassa sārammaṇasabhāvatāya yaṃ kiñci anālambitvā pavattituṃ asamatthassa olubbha pavattikāraṇatāya ālambanīyato ārammaṇaṃ nāma. Tassa yasmā yathā tathā sabhāvūpaladdhivasena ārammaṇapaccayalābho, tasmā cakkhuviññāṇaṃ rūpaṃ ārabbha pavattamānaṃ tassa sabhāvaṃ vibhāventameva pavattati. Sā cassa indriyādhīnavuttikassa ārammaṇasabhāvūpaladdhi, na ekadvikalāpagatavaṇṇavasena hoti, nāpi katipayakalāpagatavaṇṇavasena, atha kho ābhogānurūpaṃ āpāthagatavaṇṇavasenāti anekameva rūpaṃ saṃhaccakāritāya viññāṇassa paccayo hotīti dassento bhagavā 『『rūpe cā』』ti bahuvacanena niddisi.

Yaṃ pana 『『rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo』』ti (paṭṭhā. 1.1.2) vuttaṃ, taṃ kathanti? Tampi yādisaṃ rūpāyatanaṃ cakkhuviññāṇassa ārammaṇapaccayena paccayo hoti, tādisameva sandhāya vuttaṃ. Kīdisaṃ pana tanti? Samuditanti pākaṭoyamattho. Evañca katvā yadeke vadanti 『『āyatanasallakkhaṇavasena cakkhuviññāṇādayo sallakkhaṇārammaṇā, na dabbasallakkhaṇavasenā』』ti, tampi yuttameva hoti. Na cettha samudāyārammaṇatā āsaṅkitabbā samudāyābhogassevābhāvato. Samuditā pana vaṇṇadhammā ārammaṇapaccayā honti. Kathaṃ pana paccekaṃ asamatthā samuditā ārammaṇā paccayā honti, na hi paccekaṃ daṭṭhuṃ asakkontā andhā samuditā passantīti? Nayidamekantikaṃ visuṃ visuṃ asamatthānaṃ sivikāvahanādīsu samatthatāya dassanato. Kesādīnañca yasmiṃ ṭhāne ṭhitānaṃ paccekaṃ vaṇṇaṃ gahetuṃ na sakkā, tasmiṃyeva ṭhāne samuditānaṃ vaṇṇaṃ gahetuṃ sakkāti bhiyyopi tesaṃ saṃhaccakāritā paribyattā. Etena cakkhuviññāṇassa paramāṇurūpaṃ ārammaṇaṃ, udāhu taṃsamudāyotiādikā codanā paṭikkhittāti veditabbā. 『『Sotañca paṭicca sadde cā』』tiādīsupi (ma. ni. 1.204, 400;

我來將這段巴利文直譯成簡體中文： 4.60) 為什麼在此作了語詞的區分？爲了顯示這個差別：即使單一的眼根是識的緣，而色則必定是多個聚合。為什麼單一的眼根是識的緣，而色必定是多個呢？由於緣性的差別。因為眼根作為眼識的所依、前生、根、不相應緣而成為緣時，僅以其存在性而[成為緣]，因為[眼根]存在時它[眼識]存在，[眼根]不存在時它不存在。所以說它以有緣、不離緣而成為它[眼識]的緣，而它的所依性由於是無色的緣故，不應當理解為部分依附的方式，而是如同學生、臣民等對老師、國王等那樣，以依賴[所依]而運作的方式。其他諸緣則應以各自的特性來理解。這種緣性不可能在單一[所緣]中存在，所以單一的眼根是識的緣，因此用單數說"緣于眼"。 而色雖然如同眼根一樣以前生、有、不離諸緣成為緣，因為在先前存在的當下才能有助益作用，但也必定是多個聚合而成為緣，因為是所緣性。因為凡是識顯現的真實或假立的緣法，即使其他[諸法]也有緣性，由於它[識]以所緣為自性而不能不依止任何[所緣]而運作，[所以]因為[識]必須依靠[所緣]而運作，故稱為所緣。由於[識]依隨其自性的領會而得所緣緣，所以眼識緣色而運作時必定顯現它的自性。而它作為依根而運作者對所緣自性的領會，不是依靠一兩聚[色]的顏色方式，也不是依靠少數聚[色]的顏色方式，而是依靠隨注意力所及的顏色方式，所以色必定是多個以共同作用而成為識的緣，世尊顯示這點而用複數說"諸色"。 但在[《發趣論》中]說"色處以所緣緣成為眼識界及其相應諸法的緣"，這如何[理解]？那也是就眼識的所緣緣是怎樣的色處而說的。它是怎樣的呢？是聚集的，這個意思很明顯。如此，有些人說"眼識等是以處的認知方式而認知所緣，不是以實物的認知方式"，這也是合理的。這裡不應懷疑是否以聚集為所緣，因為根本沒有對聚集的注意。而是聚集的色法成為所緣緣。但為何各別不能而聚集能成為所緣緣？因為各自看不見的盲人聚集也不能看見？這不是必然的，因為可見到各別不能而聚集能抬轎子等。而且發等在某處時各別的顏色不能把握，而在同一處聚集的顏色卻能把握，所以它們的共同作用更加明顯。由此應當理解，否定了"眼識是以極微色為所緣，還是以其聚集為[所緣]"等質難。對於"緣于耳和諸聲"等[經文]也

3.421, 425, 426) eseva nayo. Evaṃ ubhayādhīnavuttikatāya cakkhuviññāṇassa nissayato, ārammaṇato ca vibhāvanaṃ kataṃ, evaṃ sotaviññāṇādīsupi yathārahaṃ vattabbaṃ.

Rūpamattārammaṇarasanti rūpāyatanamattasseva ārammaṇakaraṇarasaṃ. Mattasaddena yathā ārammaṇantaraṃ nivatteti, evaṃ rūpāyatanepi labbhamāne ekacce visese nivatteti. Na hi cakkhuviññāṇaṃ vaṇṇamattato aññaṃ kiñci visesaṃ tattha gahetuṃ sakkoti. Tenāha bhagavā 『『pañcahi viññāṇehi na kiñci dhammaṃ paṭivijānāti aññatra abhinipātamattā』』ti. Cakkhuviññāṇaṃ uppajjamānaṃ rūpārammaṇe eva uppajjanato tadabhimukhabhāvena gayhatīti vuttaṃ 『『rūpābhimukhabhāvapaccupaṭṭhāna』』nti. Attano anantaraṃ uppajjamānānaṃ arūpadhammānaṃ samanantaravigatā arūpadhammā pavattiokāsadānena anantarasamanantaranatthivigatapaccayehi upakārakā nissayārammaṇadhammā viya āsannakāraṇanti dassento āha 『『rūpārammaṇāya kiriyamanodhātuyā apagamapadaṭṭhāna』』nti. Sotaviññāṇādīsupi vuttanayeneva attho veditabbo.

Cakkhuviññāṇādigahitaṃ rūpādiārammaṇaṃ tadanantarameva aparipatantaṃ katvā sampaṭicchantī gaṇhantī viya hotīti vuttaṃ 『『rūpādisampaṭicchanarasā』』ti. Tathābhāvena sampaṭicchanabhāvena paccupatiṭṭhatīti tathābhāvapaccupaṭṭhānā.

Chasu ārammaṇesu kadāci pañcannaṃ, tato vā katipayānaṃ vijānanasabhāvāpi chaḷārammaṇavijānanalakkhaṇā vuttā taṃsabhāvānativattanato, chasveva vā itaresaṃ ārammaṇānaṃ antogadhattā. Santīraṇādikiccāti santīraṇatadārammaṇakiccā vā, santīraṇatadārammaṇapaṭisandhibhavaṅgacutikiccā vāti adhippāyo. 『『Hadayavatthupadaṭṭhānā』』ti idaṃ imāsaṃ dvinnaṃ manoviññāṇadhātūnaṃ ekanteneva hadayavatthusannissayatāya vuttaṃ. Heṭṭhā vuttanayena pana taṃtaṃanantarātītaviññāṇāpagamapadaṭṭhānātipi vattuṃ vaṭṭatiyeva. Tassā bhedoti tassā vipākamanoviññāṇadhātuyā 『『duvidhā』』ti vuttāya duvidhatāsaṅkhāto bhedo. Ekantamiṭṭhārammaṇeti ekanteneva iṭṭhe ārammaṇe, ativiya iṭṭhārammaṇeti attho. Pañcadvāre ceva javanāvasāne cāti ettha pañcadvāre sampaṭicchanavoṭṭhabbanānaṃ antarāḷaṃ ṭhānaṃ, itaratra javanabhavaṅgānanti evaṃ dviṭhānā hoti. Itarāyapi santīraṇatadārammaṇakāle yathāvuttameva ṭhānaṃ, paṭisandhiādikāle pana cutibhavaṅgānaṃ antarāḷaṃ paṭisandhiyā, paṭisandhiāvajjanānaṃ tadārammaṇāvajjanānaṃ javanāvajjanānaṃ voṭṭhabbanāvajjanānañca antarāḷaṃ bhavaṅgassa, tadārammaṇapaṭisandhīnaṃ javanapaṭisandhīnaṃ vā antarāḷaṃ cutiyā ṭhānanti veditabbaṃ.

Chasūti ettha pubbe vuttanayeneva vibhāgo veditabbo. Kāyassa nissayabhūtānaṃ nātiiṭṭhaphoṭṭhabbabhūtānaṃ paṭighaṭṭanānighaṃsassa balavabhāvato kāyaviññāṇaṃ sukhasampayuttaṃ. Upādārūpānaṃyeva ghaṭṭanā dubbalāti cakkhuviññāṇādīni upekkhāsahagatāni. Tenāha 『『sesaṃ upekkhāyutta』』nti. Sesaṃ chabbidhampi.

我來將這段巴利文直譯成簡體中文： 3.421, 425, 426) 也是這個道理。如此已經從所依和所緣兩方面顯示了眼識依靠兩者而運作，對於耳識等也應當如是隨其所應而說。 "以色為唯一所緣之味"即以僅僅色處為所緣之作用。"僅僅"一詞不僅排除其他所緣，也排除在色處中可得的某些特性。因為眼識除了顏色之外不能在那裡把握任何其他特性。因此世尊說："五識除了單純撞擊之外不能了知任何法。"因為眼識生起時只在色所緣中生起，所以說[它]以面向那[色所緣]而被把握，故說"以面向色為現起"。爲了顯示無色法在自己之後生起的無色法以[給予]運作機會而以無間、等無間、非有、離去諸緣助益，如同所依所緣諸法是親近因，所以說"以唯作意界離去為足處"。對於耳識等也應當如所說的方式來理解其義。 因為[意界]似乎接受、把握眼識等所取的色等所緣，使其在彼[眼識等]之後不墮落，所以說"以接受色等為味"。以如是方式，即以接受的方式而現起，故[說]"以如是性為現起"。 雖然[意識界]在六所緣中有時了知五[所緣]或其中的若干[所緣]，[但]說"以了知六所緣為相"是因為不超越那個自性，或者因為其他所緣都包含在六[所緣]之中。"推度等作用"意思是推度和彼所緣作用，或者推度、彼所緣、結生、有分、死亡作用。說"以心所依處為足處"，是因為這兩種意識界必定依止心所依處而說的。但按照前面所說的方式，說"以各自無間已滅識的離去為足處"也是可以的。"它的差別"即它，也就是所說"有兩種"的異熟意識界的二種性的差別。"在必定可意所緣"即在必定的可意所緣，意即極其可意的所緣。"在五門和速行末後"，這裡在五門中是領受和確定之間的位置，在另一處是速行和有分之間，如是有兩個位置。對於另一個[推度心]也是在推度和彼所緣時如前所說的位置，但在結生等時，應當瞭解：在死亡和有分之間是結生的位置，在結生和轉向、彼所緣和轉向、速行和轉向、確定和轉向之間是有分的位置，在彼所緣和結生或速行和結生之間是死亡的位置。 "在六[所緣中]"，這裡應當按照前面所說的方式來理解區分。由於對身的所依的不太可意觸所形成的相撞和摩擦力量強大，所以身識與樂相應。只與所造色相撞力量弱，所以眼識等與舍相應。因此說"其餘與舍相應"。其餘六種。

Alobhādosāmohā ceva alobhādosā ca alobhādayo, tehi alobhādīhi vipākahetūhi sampayuttaṃ alobhādivipākahetusampayuttaṃ. Kāmāvacarakusalaṃ viya somanassādibhedatoti yathā kāmāvacaraṃ kusalaṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ, evamidampīti aṭṭhavidhatāya sadisataṃ dasseti. Kāmāvacarabhāvato hīnādito, yonīsu uppattito ca sadisameva, sampayuttadhammato pana ārammaṇato, pavattiākārato ca visadisaṃ. Tathā hi kusalaṃ kammadvāravasena pavattati, na idaṃ, vipākānaṃ aviññattijanakattā. Uppattidvāravasena pana imassāpi attheva pavattibhedo pañcadvāramanodvāresu mahāvipākānaṃ tadārammaṇavasena pavattisambhavato. Yathā pana kusalaṃ gativasena pañcavidhaṃ, viññāṇaṭṭhitivasena sattavidhañca, na evamidaṃ tadekadese eva uppajjanato. Tattha ārammaṇato, ekaccapavattiākārato ca visadisataṃ dassetuṃ 『『yathā panā』』tiādi vuttaṃ. Chasu ārammaṇesūti parittādiatītādiajjhattādippabhedesu chasu ārammaṇesu.

Āgamanādivasenāti āgamanapaccayavasena. Tattha ekaccānaṃ ācariyānaṃ matena mukhe calite ādāsatale mukhanimittaṃ calanaṃ viya asaṅkhārassa kusalassa vipāko asaṅkhāro, sasaṅkhārassa kusalassa vipāko sasaṅkhāroti evaṃ āgamanavasena. Ekaccānaṃ pana ācariyānaṃ matena balavantehi vibhūtehi paccayehi kammādīhi uppanno asaṅkhāro, dubbalehi sasaṅkhāroti evaṃ paccayavasena. Sampayuttadhammānanti pāḷiyaṃ sarūpato āgatasampayuttadhammānaṃ. Tesaṃ hi vasena kusalato vipākassa visesābhāvo. Nirussāhanti ettha ussāho nāma anupacchinnāvijjātaṇhāmānasantāne vipākuppādanasamatthatāsaṅkhāto byāpāro, so vipākesu natthīti taṃ nirussāhaṃ. Kusalesu pana abhiññāvasapavattesupi atthevāti taṃ saussāhaṃ.

Lobhādīnaṃ ekantasāvajjatāya ayonisomanasikārahetukānaṃ natthi vipākabhāvo, alobhādīnampi ekantaanavajjasabhāvānaṃ kāraṇassa tabbidhuratāya nattheva akusalavipākabhāvoti āha 『『akusalavipākaṃ ahetukamevā』』ti. Yathā atiiṭṭhe, iṭṭhamajjhatte ca ārammaṇe vedanābhedasabbhāvato kusalavipākamanoviññāṇadhātu duvidhā hoti somanassasahagatā, upekkhāsahagatāti, na evaṃ atianiṭṭhe, aniṭṭhamajjhatte ca ārammaṇe vedanābhedo atthīti akusalavipākamanoviññāṇadhātu ekamevāti 『『sattavidha』』nti vuttaṃ. Sati hi tattha vedanābhede atianiṭṭhe domanassena bhavitabbaṃ, na ca paṭighena vinā domanassaṃ uppajjatīti.

Kāyaviññāṇassa dukkhasahagatatā kusalavipāke vuttavipariyāyena veditabbā. Upekkhā hīnāti ekantanihīnassa akusalassa vipākabhāvato upekkhāpi samānā hīnā eva dukkhasabhāvattā. Tenāha 『『dukkhaṃ viyanātitikhiṇā』』ti. Yathā dukkhaṃ ativiya tikhiṇaṃ kaṭukaṃ, na evamayaṃ, tathāpi dukkhasabhāveneva pavattati. Na hi akusalassa vipāko adukkho hoti. Upekkhābhāvo cassa balavatā bādhiyamānassa paṭippaharituṃ asakkontassa dubbalassa purisassa tena kariyamānabādhāya upekkhanā viyāti daṭṭhabbo. Itaresūti kusalavipākesu.

我來將這段巴利文直譯成簡體中文： 無貪、無嗔、無癡和無貪、無嗔，就是無貪等，與這些無貪等異熟因相應即無貪等異熟因相應。如欲界善[心]以喜等差別，就像欲界善[心]以喜、舍、智、行的差別成為八種，這也是如此，顯示[它]與八種性相似。由於是欲界性，從低劣等[方面]，從[四]生中生起[方面]都相同，但從相應法、所緣和運作方式則不同。因為善[心]依業門而運作，而這個不[依業門運作]，因為諸異熟不能生起表色。但依生起門而言，這個也有運作的差別，因為大異熟能在五門、意門中以彼所緣方式運作。而且如同善[心]依趣而有五種，依識住而有七種，這個不如此，因為只在其中一部分生起。其中爲了顯示從所緣和某些運作方式的不同，所以說"但如"等。"在六所緣中"即在有限等、過去等、內等差別的六所緣中。 "依來源等"即依來源[和]緣。其中依某些阿阇黎的見解，如口動時鏡面中的口相也動，無行善的異熟是無行，有行善的異熟是有行，如是依來源[而說]。但依某些阿阇黎的見解，由強有力明顯的業等諸緣生起的是無行，由微弱[諸緣生起的]是有行，如是依緣[而說]。"相應諸法"即經典中明確提到的相應諸法。因為依它們[而言]，異熟與善沒有差別。"無奮勵"，這裡奮勵即是在未斷無明、愛、慢相續中能生起異熟的能力所說的活動，它在諸異熟中沒有，所以它[異熟]是無奮勵。但在善[心]中即使是通過神通力運作也有[奮勵]，所以它[善心]是有奮勵。 由於貪等必定有過失，是不如理作意所引生的，所以沒有異熟性；無貪等雖然必定是無過失自性，但因為[它們的]因與彼相違，所以也沒有不善異熟性，因此說"不善異熟唯是無因"。如同在極可意和中可意所緣中由於有受的差別，所以善異熟意識界有喜俱行和舍俱行兩種，[但]在極不可意和中不可意所緣中沒有受的差別，所以不善異熟意識界只有一種，因此說"七種"。因為若在那裡有受的差別，在極不可意[所緣]中應當有憂，而沒有瞋就不會生起憂。 身識的苦俱行性應當以與善異熟相反的方式來理解。"舍是低劣"，因為是必定低劣的不善的異熟，所以雖然是舍也必定是低劣的，因為是苦的自性。因此說"不如苦那樣銳利"。雖然不像苦那樣極其銳利苦澀，但仍以苦的自性而運作。因為不善的異熟不可能是無苦的。它的舍性應當理解為如同被強者壓迫而無力反擊的弱者對所受壓迫的旁觀。"在其他"即在善異熟中。

Rūpāvacaranti rūpāvacaravipākaviññāṇaṃ. Vipākakathā hesāti. Kusalaṃ viyāti rūpāvacarakusalaṃ viya. Na hi rūpāvacaravipāko tadaññakusalasadiso. Apica sambandhisaddā ete, yadidaṃ 『『kusalaṃ, vipāko』』ti ca. Tasmā yathā 『『mātaraṃ payirupāsatī』』ti vutte attano mātaranti avuttampi siddhamevetaṃ, evaṃ idhāpīti attano kusalaṃ viyāti attho. Kusalasadisatā cettha dhammato, ārammaṇato ca veditabbā. Tathā hi ye phassādayo kusale labbhanti, te vipākepi labbhanti. Yasmiṃ ca ārammaṇe kusalaṃ pavattati, tattheva ayaṃ vipākopi pavattati. Yaṃ panettha pañcamajjhānacittaṃ abhiññāppattaṃ, tassa vipāko eva natthi. Kasmā natthi? Asambhavato, ānisaṃsabhūtattā ca. Tañhi vipākaṃ dentaṃ rūpāvacarameva dadeyya. Na hi aññabhūmikaṃ kammaṃ aññabhūmikaṃ vipākaṃ deti. Kammanimittārammaṇatā ca rūpāvacaravipākassa vuttāti na taṃ aññaṃ ārabbha pavattati. Parittārammaṇādiārammaṇañca taṃ na hotīti ayamasambhavo. Jhānassa ānisaṃsabhūtañca dānādīnaṃ tasmiṃ attabhāve paccayalābho viyāti.

Pavattito pana vipākassa, kusalassa ca attheva bhedoti taṃ dassetuṃ 『『kusalaṃ panā』』tiādi vuttaṃ. Kusalaṃ viya kasiṇugghāṭimākāsādiārammaṇabhedato catubbidhaṃ. Pavattibhedo vuttanayova javanavasena, paṭisandhiādivasena ca pavattanato.

Catumaggayuttacittaphalattāti catūhi ariyamaggehi sampayuttakusalacittassa phalattā, catubbidhasāmaññaphalasampayuttabhāvatoti attho. Maggavīthiyaṃ dvikkhattuṃ, tikkhattuṃ vā phalasamāpattiyaṃ aparicchinnaparimāṇaṃ pavattamānampi dvīsu ṭhānesu pavattiyā 『『dvidhā pavattatī』』ti vuttaṃ. Sabbampīti tevīsatividhaṃ kāmāvacaravipākaṃ, pañcavidhaṃ rūpāvacaravipākaṃ, catubbidhaṃ arūpāvacaravipākaṃ, catubbidhameva lokuttaravipākanti sabbampi vipākaviññāṇaṃ nātisaṅkhepavitthāranayena chattiṃsavidhaṃ hoti.

Bhūmibhedatotividhaṃ lokuttarassa abhāvato. Lokuttarañhi kiriyacittaṃ natthi ekantena anantaravipākadāyibhāvato. Vuttañhi 『『samādhimānantarikaññamāhū』』ti (khu. pā.

我來將這段巴利文直譯成簡體中文： "色界"即色界異熟識。因為這是異熟的論述。"如善"即如色界善[心]。因為色界異熟不似其他善。而且這些"善、異熟"等是關聯詞。所以就像說"侍奉母親"時，雖然未說"自己的母親"也必定成立一樣，這裡也是如此，意思是如同自己的善[心]。而這裡與善的相似性應當從法和所緣來理解。因為在善[心]中有的觸等[心所]，在異熟中也有。善[心]在什麼所緣中運作，這個異熟也在那裡運作。但這裡達到神通的第五禪心，它就沒有異熟。為什麼沒有？因為不可能，也因為是功德性。因為它若給予異熟，應當給予色界[異熟]。因為非某地的業不會給予非某地的異熟。又說色界異熟是以業相為所緣，所以它不會緣取其他而運作。而它也不是有限所緣等所緣，這是不可能性。而且它是禪那的功德性，如同佈施等在那個自體中得到資具一樣。 但從運作來說，異熟和善確實有差別，爲了顯示這點而說"但善"等。如同善[心]因遍相除去後的虛空等所緣差別而有四種。運作差別如前所說，因為依速行和結生等方式而運作。 "是四道相應心之果"即是與四種聖道相應善心之果，意即與四種沙門果相應。雖然在道路中二次或三次，在果定中無限量地運作，但因在兩處運作而說"以二種方式運作"。"一切"即二十三種欲界異熟、五種色界異熟、四種無色界異熟、四種出世間異熟，如是一切異熟識以不太簡略詳細的方式成為三十六種。 "依地差別"成為三種，因為沒有出世間[唯作心]。因為出世間唯作心不存在，因為[聖道]必定給予無間異熟。因為說"說定是無間"

6.5; su. ni. 228). Hotu tāva sekkhānaṃ uppajjamānaṃ anuttaraṃ kusalaṃ puggalantarabhāvūpanayanato saphalaṃ, arahato pana uppajjamānaṃ puggalantarabhāvūpanayanato nipphalaṃ, tassa kiriyabhāvo kasmā na icchitoti? Icchitabbo siyā. Yadi tassa punappunaṃ uppatti siyā, sakiṃyeva pana lokuttarakusalaṃ pavattati. Yadi hi punappunaṃ pavatteyya, maggacittaṃ arahatopi pavattatīti lokuttarakiriyacittaṃ siyā, na cetaṃ atthi payojanābhāvato. Tasmā natthi lokuttarakiriyaviññāṇaṃ. Kiriyaviññāṇanti ca kiriyāmattaṃ viññāṇaṃ, kusalākusalaṃ viya kiñci vipākaṃ anuppādetvā kiriyāmattameva hutvā pavattanakaviññāṇanti attho. Kasmā panetaṃ vipākaṃ na uppādetīti? Vuccate – ettha hi yadetaṃ āvajjanadvayaṃ, taṃ anupacchinnabhavamūlepi santāne pavattaṃ anāsevanatāya dubbalabhāvato abījasāmatthiyaṃ viya pupphaṃ aphalameva hoti. Yaṃ pana ucchinnabhavamūlāyaṃ santatiyaṃ pavattaṃ aṭṭhārasavidhaṃ viññāṇaṃ, taṃ samucchinnamūlāya latāya pupphaṃ viya phaladāyi na hotīti veditabbaṃ. Aññassa asambhavato kiriyahetunā nāma alobhādināva bhavitabbanti āha 『『alobhādikiriyahetuvirahita』』nti.

Cakkhuviññāṇādīnaṃ purecarā hutvā rūpādiārammaṇānaṃ vijānanalakkhaṇā cakkhuviññāṇādipurecararūpādivijānanalakkhaṇā. Ayaṃ pana manoviññāṇato uppannāpi visiṭṭhamananakiccābhāvena manomattā dhātūti manodhātu. Tathā hesā manoviññāṇassa paccayo na hoti. Ayamettha saṅkhepo, vitthāro pana dhātuniddese (visuddhi. 2.517) āgamissati. Āvajjanarasāti ābhogarasā, cittasantānassa vā purimākārato aññathā oṇojanarasā. Bhavaṅgavicchedapadaṭṭhānāti bhavaṅgasantānavicchedapadaṭṭhānā. Apubbārammaṇā sakideva pavattamānā sabbathā visayarasaṃ anubhavituṃ na sakkotīti iṭṭhādīsu sabbattha upekkhāyuttāva hoti.

Sādhāraṇāti sekkhāsekkhaputhujjanānaṃ sādhāraṇā. Asādhāraṇāti asekkhānaṃyeva āveṇikā. Voṭṭhabbanāvajjanarasāti pañcadvāre santīraṇena gahitārammaṇaṃ vavatthapentī viya pavattanato voṭṭhabbanarasā, manodvāre pana vuttanayena āvajjanarasā. Tathābhāvena pañcadvāramanodvāresu yathākkamaṃ voṭṭhabbanāvajjanabhāvena paccupatiṭṭhatīti tathābhāvapaccupaṭṭhānā. Voṭṭhabbanakāle santīraṇakiccānaṃ tissannaṃ ahetukavipākamanoviññāṇadhātūnaṃ āvajjanakāle yassa kassaci bhavaṅgassāti imesaṃ aññatarāpagamo etissā āsannakāraṇanti āha 『『ahetuka…pe… padaṭṭhānā』』ti.

Arahatanti arahataṃyeva asādhāraṇabhāvato. Anuḷāresūti aṭṭhikasaṅkhalikapetarūpādīsu, aññesu vā appaṇītesu vatthūsu. Hasituppādanarasāti hasitasseva uppādanarasā. Tathā hi taṃ cittaṃ 『『hasituppādana』』ntveva vuccati, na aññesaṃ hasituppādakacittānaṃ abhāvato. Aññānipi hi dvādasa somanassasahagatāni parittakusalākusalakiriyacittāni yathārahaṃ puthujjanādīnaṃ hasituppādakāni vijjanti, idaṃ pana cittaṃ vicāraṇapaññāvirahitaṃ parittesu appaṇītesu ārammaṇesu arahantānaṃ somanassamattaṃ uppādentaṃ uppajjati. Bhagavatopi uppajjatīti aṭṭhakathāyaṃ vuttaṃ, taṃ atītaṃsādīsu appaṭihatañāṇaṃ vatvā 『『imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivattī』』ti (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma.

我來將這段巴利文直譯成簡體中文： 6.5) 有學生起的無上善因為導向個體的轉變故有果，而阿羅漢生起的[無上善]因為導向個體的轉變故無果，為什麼不認為它是唯作性呢？應當認為[是唯作性]。如果它能一再生起就是[唯作性]，但出世間善只生起一次。因為如果能一再運作，則道心在阿羅漢也會運作，就會有出世間唯作心，但這個不存在因為沒有目的。因此沒有出世間唯作識。"唯作識"即僅僅是唯作的識，意思是如同善不善[心]一樣不產生任何異熟，僅僅成為唯作而運作的識。為什麼它不產生異熟呢？說明如下：這裡這兩種轉向[心]，即使在未斷有根的相續中運作，由於不熟習而力量微弱，就像花[雖有]種子的能力也無果一樣。而在已斷有根的相續中運作的十八種識，應當理解如同已斷根的藤蔓的花一樣不能結果。因為其他[因]不可能存在，唯作因必定是無貪等，所以說"離無貪等唯作因"。 "以在眼識等之前了知色等所緣為相"即以在眼識等之前了知色等所緣為相。而這個雖然從意識生起，但因為沒有特殊的了知作用，所以僅是意的界而稱為意界。因為如此它不成為意識的緣。這裡這是簡略，詳細將在界的解說中出現。"以轉向為味"即以注意為味，或者以使心相續從前狀態轉向另一狀態為味。"以斷有分為足處"即以斷有分相續為足處。因為[它]對新所緣只生起一次，所以完全不能體驗所緣之味，因此在可意等[所緣]中一切處都與舍相應。 "共同"即有學、無學、凡夫共同[的唯作心]。"不共同"即只是無學者獨特[的唯作心]。"以確定和轉向為味"，因為在五門中似乎確定推度所取的所緣而運作故以確定為味，而在意門中如前所說以轉向為味。"以如是性為現起"即以如是方式在五門、意門中分別以確定、轉向性而現起。因為在確定時三種無因異熟意識界的推度作用，在轉向時任何有分，這些中任何一個的離去是它的親近因，所以說"以無因"等"為足處"。 "阿羅漢的"即只是阿羅漢的，因為是[他們]獨特的。"在粗劣[所緣]中"即在骨鎖、餓鬼相等，或其他不精妙的事物中。"以生起微笑為味"即只是以生起微笑為味。因此那個心稱為"微笑生"，不是因為沒有其他生起微笑的心。因為也有其他十二個歡喜俱行的有限善、不善、唯作心能隨其所應使凡夫等生起微笑，但這個心缺少思察智慧，在有限的不精妙所緣中只生起阿羅漢的歡喜而已。在註釋中說也在世尊生起，那是說了對過去分等無礙智之後，"具足這三法的佛世尊的一切身業都以智為前導、以智相隨"。;

3.5) vacanato vicāretabbanti eke . Tattha hasituppādacittena pavattiyamānampi bhagavato sitakaraṇaṃ pubbenivāsānāgataṃsasabbaññutaññāṇānaṃ 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 aññassāpi viññattisamuṭṭhāpakassa ahetukacittassa bhagavato uppatti na yujjeyya. Na hi viññattisamuṭṭhāpakassa taṃsamuṭṭhitāya viññattiyā kāyakammādibhāvaṃ āpajjanabhāvo vibandhatīti. Ekantato hadayavatthupadaṭṭhānā pañcavokārabhave eva uppajjanato.

Ayamettha visesoti ayaṃ sekkhaputhujjanānaṃ uppattiyā vipākuppādanasamatthatā, arahataṃ uppattiyā tadabhāvoti ubhayesaṃ santāne uppattisamupalakkhito ettha kusalakiriyaviññāṇesu viseso. Evañca katvā paccayavekallena avipākassāpi kusalākusalassa kiriyabhāvappasaṅgo nivattito hoti. Parato kusalato visesoti etthāpi eseva nayo.

讓我將這段巴利文直譯成簡體中文： 3.5. 某些人說應該從言語來考察。在這裡，即使是以微笑生起心而產生的世尊的微笑，由於隨順宿住隨念、未來分智和一切知智，所以是隨智而轉。當這樣隨智而轉的情況存在時，就不會與聖典和註釋書有任何矛盾。正是這樣，在註釋書中說："在這些智的修習終點，這心生起。"這確實必須這樣理解，否則世尊生起其他能引發表示的無因心是不合理的。因為對於能引發表示的（心），不會阻礙其所引發的表示成為身業等的性質。這是因為在五蘊有中必定以心所依處為近依。 這裡的特殊性是：這是指在有學和凡夫相續中生起能產生異熟的能力，在阿羅漢相續中生起則沒有這種能力，這是這些善和唯作識之間的差別特徵。這樣理解的話，就能遮遣由於缺少因緣而成為善不善的唯作性的過失。對於後面所說的"區別于善"，也是同樣的道理。

455.Sabbānipi kusalākusalabyākatāni ekūnanavuti viññāṇāni honti nātisaṅkhepavitthāranayenāti adhippāyo. Paṭisandhiviññāṇādīnaṃ kiccaṃ nāma bhavantarapaṭisandhādinā ākārena pavatti eva. Tabbinimuttañca cittassa aññaṃ kiccaṃ natthīti āha 『『cuddasahi ākārehi pavattantī』』ti.

Ānubhāvenāti sāmatthiyena. Katūpacitaṃ hi kammaṃ avasesapaccayasamavāye vipākaṃ dentaṃ attano ānubhāvaṃ vissajjantaṃ viya hoti. Devamanussesūti chasu kāmāvacaradevesu ceva manussesu ca. Kammakammanimittagatinimittānanti ettha kammaṃ nāma katūpacitaṃ kāmāvacarakusalakammaṃ, tañca kho vipākadānāya laddhokāsaṃ. Tenāha 『『paccupaṭṭhita』』nti. Kammanimittaṃ kammāyūhanakkhaṇe cetanāya paccayabhūtaṃ deyyadhammādi. Gatinimittaṃ yaṃ gatiṃ upapajjati, tappariyāpannaṃ rūpāyatanaṃ. Paṇḍakādibhāvanti paṇḍakamūgamammanādibhāvaṃ. Dubbalassa dvihetukakusalassa vipākabhūtā upekkhāsahagatāhetumanoviññāṇadhātu dubbala…pe… manoviññāṇadhātu. Nesanti bhāvitarūpārūpāvacarakusalānaṃ sattānaṃ. Kammanimittamevāti pathavīkasiṇādikaṃ attano kammārammaṇameva.

Evaṃtāvetthāti ettha viññāṇakkhandhaniddese evaṃ saṅkhepato sarūpadassanamatteneva ekūnavīsatiyā vipākaviññāṇānaṃ paṭisandhivasena pavatti veditabbā. Bhavālambanādivibhāgena pana yadettha vattabbaṃ, taṃ paṭiccasamuppādakathāyaṃ āgamissatīti.

Taṃ tanti ekūnavīsatiyā paṭisandhiviññāṇesu yaṃ yaṃ uppajjitvā niruddhaṃ, taṃ taṃ anantaraṃ uppattiyā anubandhamānaṃ. Tassa tassevāti yassa yassa kammassa vipākabhūtaṃ paṭisandhiviññāṇaṃ, tassa tasseva. Tasmiññevāti kammādike eva. Kammañce paṭisandhiviññāṇassa ārammaṇaṃ, tasmiṃ kamme, atha kammanimittaṃ, gatinimittañca, tasmiṃ kammanimitte gatinimitteti attho. Tādisamevāti yādisaṃ paṭisandhiviññāṇaṃ hetuto, sesasampayuttadhammato ca tādisameva. Santānavinivattaketi bhavaṅgasantānassa vinivattanake. Aññasmiṃ āvajjanasaṅkhāte cittuppāde. Kiriyamayacitteneva supinadassanaṃ hotīti āha 『『supinaṃ apassato』』ti. Aparimāṇasaṅkhyampi pavattatiyeva, tathā hidaṃ upapattibhavassa aṅgabhāvena pavattanato 『『bhavaṅga』』nti vuccati. Tesaññevāti paṭisandhibhūtānaṃyeva.

我來將這段巴利文直譯成簡體中文： 455. 所有的善、不善和無記識總共是八十九種，這是依照不太簡略也不太詳細的方法來說的，這是其要義。結生識等的作用就是以連結後有等的方式運作。除此之外，心沒有其他作用，所以說"以十四種方式運作"。 以威力是指以能力。已造作的業在其餘諸緣和合時給予果報，好像釋放自己的威力一樣。在天人中是指在六慾界天以及人間。關於業、業相和趣相，其中業是指已造作的欲界善業，而且是已得到機會產生果報的。所以說"現前"。業相是指造作業時作為思的緣的施物等。趣相是指將要投生的趣所攝的色處。閹者等狀態是指閹者、啞者、聾者等狀態。弱的二因善業的果報是舍俱無因意識界，弱的......意識界。對他們是指已修習色界、無色界善業的有情。只有業相是指地遍等自己的業所緣。 如是在此即是說在此識蘊的解說中，應當知道十九種果報識以結生的方式運作，僅僅是以如是簡略顯示其自性。而關於有所緣等的區分，其中應該說的，將在緣起的解說中出現。 彼彼是指在十九種結生識中，凡是已生起后滅去的，彼彼無間生起相續。彼彼即是指作為任何業的果報的結生識，就是那個業的。在彼即是在業等。如果業是結生識的所緣，就是在那個業，如果是業相和趣相，就是在那個業相和趣相的意思。如是即是指如同結生識在因和其餘相應法方面是如此。在斷絕相續時是指在斷絕有分相續時。在其他即轉向的心生起。因為以唯作心見夢，所以說"不見夢"。即使無量數也仍然運作，如是這因為是作為生有的支分而運作，所以稱為"有分"。彼等即是指僅作為結生的。

Indriyānīti cakkhādīni indriyāni. Ārammaṇagahaṇakkhamānīti rūpādiārammaṇaṃ gahetuṃ samatthāni. Mātukucchigatakāle viya hi bahinikkhantakālepi na tāva indriyāni sakiccakāni honti, anukkamena pana visadabhāvaṃ pattakāle eva sakiccakāni honti. Tenevāha 『『idha paripakkattā āyatanāna』』nti. Āpāthagateti yogyadesāvaṭṭhite. Tameva yogyadesāvaṭṭhitaṃ rūpaṃ paṭicca ghaṭṭanā paccayaṃ laddhā. Ghaṭṭanāti paṭighāto, yena byāpārādivisesapaccayantarasahite cakkhussa visaye vikāruppattivisadisuppattivisayassa iṭṭhāniṭṭhabhāvena anuggaho, upaghāto cāti attho. Tatoti ghaṭṭanānantaraṃ. Ghaṭṭanānubhāvenāti ghaṭṭanābalena. Bhavaṅgacalananti bhavaṅgacittassa pakampanaṃ, tathā dvikkhattuṃ pavattiyā visadisassa kāraṇabhāvūpagamananti attho. Tañhi cittasantānassa purimāvatthāya bhinnāvatthāhetutāya calanaṃ viyāti 『『calana』』nti vuttaṃ. Visayavisayībhāvasiddhāya dhammatāya ārammaṇassa abhimukhībhāvena pasādassa tāva ghaṭṭanā hotu, aññasannissitassa pana bhavaṅgassa calanaṃ kathaṃ hotīti? Taṃsambandhabhāvato. Bheritale ṭhapitāsu sakkharāsu ekissā sakkharāya ghaṭitāya tadaññasakkharāyaṃ ṭhitamakkhikā calanaṃ cettha udāharaṇanti. Tadeva rūpanti tadeva bhavaṅgacalanassa paccayabhūtaṃ āpāthagataṃ rūpāyatanaṃ. Bhavaṅgaṃ vicchindamānā viyāti bhavaṅgasantānaṃ vicchindantī viya. Tadārammaṇuppattiyā parato bhavaṅgassa uppajjanato visayaggahaṇaṃ pañcadvārāvajjanaṃ vatvā tadanantaraṃ dassanādīsu vattabbesu tāni avatvā manodvārāvajjanassa gahaṇaṃ uddese dvinnaṃ āvajjanānaṃ āvajjanasāmaññena gahitattā.

Āvajjanānantaranti pañcadvārāvajjanānantaraṃ. Ye hadayavatthu viya sampaṭicchanādivīthicittānipi nānujānanti, tesaṃ 『『sampaṭicchanāya cakkhuviññāṇadhātuyā』』tiādinā tattha tattha pāḷi āgatā. Na hi sakkā pāḷiṃ paṭisedhetuṃ.

『『Sacemahantaṃ hotī』』ti idaṃ javanapariyosānāya cittappavattiyā vuccamānattā vuttaṃ. Cuddasacittakkhaṇāyukañhi ārammaṇamidha 『『mahanta』』nti adhippetaṃ, tañca uppajjitvā dviticittakkhaṇātītaṃ hutvā āpāthagamanavasena veditabbaṃ.

Yathāvavatthāpiteti voṭṭhabbanena vuttākārena katavavatthāpane. Āvajjanāya, voṭṭhabbanassa ca vuttattā 『『avasesakāmāvacarakiriyāna』』nti avasesaggahaṇaṃ kataṃ. Cha satta vāti vā-saddena 『『pañca vā』』ti idampi vuttamevāti daṭṭhabbaṃ. Suttamucchitādikāle hi pañcapi javanāni javantīti.

Tāniyevāti 『『aṭṭhannaṃ vā』』tiādinā (visuddhi.

我來將這段巴利文直譯成簡體中文： 諸根即是眼等諸根。能取所緣是指能夠取得色等所緣。就像在母胎中時一樣，即使在出生后，諸根也還不能執行其作用，只有在逐漸達到清晰狀態時才能執行其作用。因此說"在此諸處已成熟"。已現起是指處在適當位置。依于處在適當位置的色而得到撞擊的緣。撞擊即是對抗，由此在具有作用等其他特殊緣的眼的境界中，產生變化或不同的生起，以及對可意不可意的支援和損害的意思。從彼即是從撞擊之後。以撞擊的威力即是以撞擊的力量。有分波動即是有分心的震動，即是指以如是二次運作而成為不同的原因的意思。因為那是心相續從前一狀態變成不同狀態的原因，所以稱為"波動"。通過境和能取境的關係成就的法性，所緣面向凈色而有撞擊是可以的，但是依于其他的有分如何會有波動呢？因為有關聯性。這裡的譬喻是：在鼓面上放置諸石子時，撞擊一個石子，其他石子上的螞蟻也會動。彼色即是彼作為有分波動的緣而已現起的色處。好像切斷有分即是好像切斷有分相續。因為在得所緣之後有分會生起，所以說了五門轉向取境之後，在應該說見等時不說那些而取意門轉向，是因為在總說中以轉向的共性取兩種轉向。 轉向之後即是五門轉向之後。對於那些不承認像心所依處一樣的領受等路心的人們，在諸經中有"以領受的眼識界"等說法。因為不能否認聖典。 "如果是大所緣"這是因為要說到速行終了的心的運作而說的。因為這裡"大"是指壽命為十四心剎那的所緣，這應當知道是在生起后經過二三心剎那而現起的方式。 如已確定即是如確定心所說的方式已確定。因為已說了轉向和確定，所以說"其餘欲界唯作"時作"其餘"的攝取。六或七中的"或"字，應當看到也包含了"或五"的意思。因為在昏迷等時也有五個速行生起。 彼等即是以"八個或"等。

2.455) vuttāni ekūnatiṃsa kāmāvacarajavanāniyeva. Ito aññaṃ manodvārāvajjanānantaraṃ uppajjanakacittaṃ nāma natthīti dassanatthaṃ evakāraggahaṇaṃ. 『『Gotrabhūto』』ti idaṃ gotrabhuṭṭhāniyānaṃ parikammavodānānampi gahaṇaṃ, na gotrabhuno eva. Phalacittānīti samāpattivasena pavattanakaphalacittāni. Yaṃ yaṃ laddhapaccayanti yaṃ yaṃ javanaṃ rūpāvacarajavanādivasena gotrabhuanantaraṃ uppattiyā laddhapaccayaṃ.

Atimahantanti soḷasacittakkhaṇāyukaṃ. Tattha hi tadārammaṇacittaṃ uppajjati, na aññattha. Vibhūtanti supākaṭaṃ, tañca kāmāvacarameva. Tattha hi tadārammaṇassa uppatti. Kāmāvacarajavanāvasāneti kāmāvacarajavanasseva avasāne. Na hi taṃ kāmataṇhāhetukakammanibbattaṃ mahaggatānuttarajavanaṃ anubandhati ajanakattā, janakāsadisattā ca. Yathā gehato bahi gantukāmo taruṇadārako janakaṃ, janakasadisaṃ vā anubandhati, na aññaṃ, evamidampi . Tatthāpi na sabbasmā javanā sabbaṃ javanena tadārammaṇassa niyametabbato, ārammaṇena ca vedanāya parivattetabbato. Tatthāyaṃ niyamo – parittakusalalobhamohamūlasomanassasahagatakiriyajavanānaṃ aññatarānantaraṃ atimahati visaye pañcannaṃ somanassasahagatānaṃ aññataraṃ tadārammaṇaṃ uppajjati, tathā parittakusalākusalaupekkhāsahagatakiriyajavanānaṃ aññatarānantaraṃ upekkhāsahagatānaṃ channaṃ tadārammaṇānaṃ aññataraṃ pavattati. Iṭṭhārammaṇādīnanti iṭṭhaiṭṭhamajjhattaaniṭṭhārammaṇānaṃ vasenāti sambandho. Tayidaṃ ārammaṇena vedanāparivattidassanatthaṃ vuttaṃ. 『『Purimakammavasenā』』ti idaṃ tadārammaṇavisesadassanatthaṃ. Na hi paṭisandhijanakameva kammaṃ tadārammaṇaṃ janeti, atha kho aññakammampi. Taṃ pana paṭisandhidāyinā kammena nibbattetabbatadārammaṇato visadisampi nibbattetīti. 『『Javanacittavasenā』』ti idaṃ tadārammaṇaniyamadassanatthaṃ. 『『Javanena tadārammaṇaṃ niyametabba』』nti hi vuttaṃ. Ādi-saddena paṭisandhicittaṃ saṅgaṇhāti. Tañhi attano ukkaṭṭhatarassa tadārammaṇassa paccayo na hoti. Yo yo paccayo laddho hotīti yathāvuttesu iṭṭhārammaṇādīsu yo yo tadārammaṇassa uppattiyā paccayo samaveto hoti. Kiñci antaranti kiñci khaṇantaraṃ. Udakamivāti paṭisotaṃ gacchantaṃ udakamiva.

Dvikkhattuṃ sakiṃ vāti vacanasiliṭṭhavasena vuttaṃ 『『aṭṭha vā dasa vā』』tiādīsu (a. ni. 8.11; pārā. 11) viya. Dvikkhattuṃyeva pana vaṇṇenti. Vipākacittattā, āvajjanassa ca vidūrattā, mūlabhavaṅgādibhavaṅgasāmaññasabbhāvato ca bhavaṅgassa ārammaṇe pavattanārahaṃ samānaṃ tassa javanassa ārammaṇaṃ ārammaṇaṃ etassāti tadārammaṇanti vuccati ekassa ārammaṇasaddassa lopaṃ katvā 『『kāmāvacaraṃ, oṭṭhamukha』』nti ca yathā. Ettha ca keci 『『paṭṭhāne 『kusalākusale niruddhe vipāko tadārammaṇatā uppajjatī』ti (paṭṭhā. 1.

我來將這段巴利文直譯成簡體中文： 2.455. 所說的就是二十九個欲界速行。爲了顯示除此之外沒有所謂在意門轉向之後生起的心，所以用了"就是"這個詞。"種姓"這個詞不僅包含種姓，也包含遍作和凈化。果心是指以定的方式運作的果心。隨得何緣是指隨著什麼速行，以色界速行等方式在種姓之後得到生起的緣。 極大即是壽命為十六心剎那。因為在那裡所緣心生起，而不在其他地方。明顯即是非常明顯，而且只是欲界的。因為在那裡有所緣生起。在欲界速行終了即是隻在欲界速行的終了。因為它不隨順欲愛為因的業所生的廣大和出世間速行，因為不能產生，也因為不相似能產生者。就像想要出門外的幼童跟隨父親或像父親的人，而不跟隨其他人，這也是如此。在那裡也不是從一切速行之後都有一切所緣，因為所緣要由速行決定，而且感受要隨所緣而轉變。這裡的規則是：在欲界善、貪根、癡根、喜俱唯作速行之一之後，在極大境界中，生起五種喜俱所緣之一，同樣在欲界善、不善、舍俱唯作速行之一之後，運作六種舍俱所緣之一。可意所緣等是指以可意、極可意、中性、不可意所緣的方式相關聯。這是爲了顯示感受隨所緣而轉變而說的。"依前業"這是爲了顯示所緣的特殊性。因為不是隻有產生結生的業產生所緣，而是其他業也會產生。但是它也會產生與應當由能產生結生的業所產生的所緣不同的所緣。"依速行心"這是爲了顯示所緣的確定性。因為說"所緣應由速行決定"。等字包含結生心。因為它不能成為比自己更殊勝的所緣的緣。隨得何緣即是在所說的可意所緣等中，隨何種所緣生起的緣和合。某些間隔即是某些剎那間隔。如水即是如逆流而行的水。 二次或一次是依語言流暢的方式而說，如"八或十"等。但是隻解釋為二次。因為是果報心，而且轉向遠離，以及有分與根本有分等有分的共性，所以在所緣中適合運作的同一速行的所緣稱為所緣，通過省略一個所緣字，如"欲界"、"唇口"等。這裡有些人說："在發趣論中說'善不善滅時，果報以所緣性生起'"。

1.406) vipākadhammadhammānaṃ eva anantaraṃ tadārammaṇaṃ vutta』』nti kiriyājavanānantaraṃ na icchanti. Vipphāravantaṃ hi javanaṃ nāvaṃ viya nadīsoto bhavaṅgaṃ anubandhati, na pana chaḷaṅgupekkhāvato santavuttikiriyajavanaṃ paṇṇapuṭaṃ viya nadīsototi. Tayidaṃ labbhamānassāpi kenaci adhippāyena katthaci avacanaṃ dissati, yathā taṃ dhammasaṅgahe akusalaniddese labbhamānopi adhipati na vutto. Yañca paṇṇapuṭaṃ nidassitaṃ, tampi nidassitabbena na samānaṃ. Nāvāpaṇṇapuṭānañhi nadīsotassa āvaṭṭanaṃ, gati ca visadisīti nāvāya nadīsotassa anubandhanaṃ, paṇṇapuṭassa ananubandhanañca yujjati, idha pana kiriyajavanetarajavanānaṃ bhavaṅgasotassa āvaṭṭanaṃ, gati ca sadisīti etassa ananubandhanaṃ, itarassa anubandhanañca na yujjati. Tasmā vicāretabbaṃ.

Bhavaṅgamevāti avadhāraṇaṃ bhavapariyosānassa idha na adhippetattā. Aññathā tadārammaṇāvasāne cutipi na hotiyeva. Dassanādīnīti dassanasavanaghāyanasāyanaphusanāni. Iti-saddo ādiattho, tena sampaṭicchanādīnaṃ saṅgaho daṭṭhabbo. Paṭisandhito bhavaṅgameva, bhavaṅgato āvajjanamevāti evaṃ pavattacittaniyamavaseneva. Tampīti cuticittampi. Paṭisandhibhavaṅgacittāni viya ekūnavīsatividhameva hoti atthato bhedābhāvato.

Bhavagatiṭhitinivāsesūti tīsu bhavesu, pañcasu gatīsu, sattasu viññāṇaṭṭhitīsu, navasu sattāvāsesu ca. Yo panettha acittako, so idha na gahetabbo viññāṇakathābhāvato. 『『Etthā』』ti idaṃ 『『saṃsaramānānaṃ sattāna』』nti iminā sambandhitabbaṃ. Ettha etesu vuttanayena saṃsaramānesu sattesu yo pana arahattaṃ pāpuṇāti sammāpaṭipattimanvāyāti adhippāyo. Tassa arahato niruddhameva hoti cittaṃ appaṭisandhikabhāvato.

Iti viññāṇakkhandhe vitthārakathāmukhavaṇṇanā.

Vedanākkhandhakathāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 1.406. 有福門和無記法之後才說有所緣，因此他們不接受唯作速行之後有所緣。因為有擴散的速行如船一樣隨順有分之流，而具有六支舍的寂靜運作的唯作速行則如葉包一樣不隨順河流。這雖然可得，但出於某種意圖在某處不說，就像在法集論不善的解說中雖可得但沒說增上。而所舉的葉包的譬喻，也與應舉的不同。因為船和葉包對河流的轉向和行進是不同的，所以船隨順河流，葉包不隨順是合理的，但在這裡唯作速行和其他速行對有分流的轉向和行進是相同的，所以這個不隨順，另一個隨順是不合理的。因此應當考察。 只是有分，這個限定詞是因為這裡不是指有的終結。否則在所緣終了時也不會有死亡。見等即是見、聞、嗅、嘗、觸。"等"字是指等等的意思，由此應當知道包含領受等。從結生只到有分，從有分只到轉向，如是隻是依已生起心的確定。彼即是死亡心也。如結生和有分心一樣是十九種，因為實質上沒有差別。 在諸有、趣、住處、居處中即是在三有、五趣、七識住、九有情居中。但是這裡不應取無心的，因為不是識的論述。"在此"這個詞應當與"輪迴的諸有情"相連。在此即是在如說的方式輪迴的諸有情中，若有人隨順正確的修行而證得阿羅漢果，這是其要義。那個阿羅漢的心完全滅盡，因為不再有結生。 如是識蘊詳細論述門的解釋。 受蘊論述的解釋。

1. Vedena anubhavanākārena ayitaṃ pavattaṃ vedayitaṃ, vedayitanti lakkhitabbadhammajātaṃ vedayitalakkhaṇaṃ. Taṃ pana atthato vedanā evāti āha 『『vedayitalakkhaṇaṃ nāma vedanāvā』』ti. Atha vā vedayitaṃ lakkhaṇaṃ etissāti kappanāsiddhaṃ bhedaṃ nissāya aññapadatthasamāsavasenāpi vedanāva vuccatīti āha 『『vedayitalakkhaṇaṃ nāma vedanāvā』』ti. Vedayati vedayatīti byāpanicchāvasena vacanaṃ vedanāya savisaye abhiṇhappavattidassanatthaṃ. Sabhāvadhammato añño kattā natthīti dassanatthaṃ kattuniddeso. Itīti aniyamato hetuattho. Khoti vacanālaṅkāramattaṃ. Tasmāti tassa niyamanaṃ. Idaṃ vuttaṃ hoti – yasmā yathāpaccayaṃ ārammaṇarasaṃ anubhavati, tasmā vedanāti vuccatīti.

『『Kusalaviññāṇenasampayuttā』』ti idaṃ kusalāya vedanāya upalakkhaṇaṃ daṭṭhabbaṃ. Yā kāci kusalā vedanā, sabbā sā kusalena viññāṇena sampayuttāti, na pana tassā kusalabhāvasaṃsiddhidassanatthaṃ. Na hi kusalena viññāṇena sampayogato kusalāya vedanāya kusalabhāvo, atha kho yonisomanasikārādikato. Tenāha 『『jātivasenā』』ti. Akusalādīsupi eseva nayo. Yathā pana jātivasena kusalādiviññāṇasampayuttatāya tividhā, evaṃ yāva ekūnanavutiviññāṇasampayuttāti ekūnanavutividhā veditabbā. Sabhāvabhedatoti sampayuttabhūmiārammaṇādivasena labbhamānaṃ bhedaṃ aggahetvā kevalaṃ sabhāvakatabhedato evāti attho.

『『Pañcavidhā』』ti vatvā taṃ pañcavidhataṃ dassetuṃ 『『sukha』』ntiādi vuttaṃ. Tattha sukhayatīti sukhaṃ, kāyaṃ, sampayuttadhamme ca laddhassāde karotīti attho. Suṭṭhu vā khādati, khaṇati vā kāyikaṃ ābādhanti sukhaṃ. Sukaraṃ okāsadānaṃ etassāti sukhanti apare. Dukkhayatīti dukkhaṃ, kāyaṃ, sampayuttadhamme ca vibādhatīti attho. Duṭṭhu vā khādati, khaṇati vā kāyikaṃ assādanti dukkhaṃ. Dukkaraṃ okāsadānaṃ etassāti dukkhanti apare. Somanassupekkhānaṃ saddattho heṭṭhā vuttoyeva. Domanassassa somanasse vuttanayānusārena veditabbaṃ. Kiṃ pana kāraṇaṃ mānasetarasātāsātavasena sukhaṃ, dukkhañca vibhajitvā vuttaṃ 『『sukhaṃ somanassaṃ dukkhaṃ domanassa』』nti, upekkhā pana mānasī, itarā ca ekadhāva vuttāti? Bhedābhāvato. Yathā hi anuggahūpaghātakatāya sukhadukkhāni aññathā kāyassa anuggahamupaghātañca karonti, aññathā manaso, na evamupekkhā. Tasmā bhedābhāvato ekadhāva upekkhā vuttāti.

我來將這段巴利文直譯成簡體中文： 456. 感受即是以體驗的方式而發生的感受，應當以感受為相的法是感受相。而那從意義上來說就是感受，所以說"所謂感受相就是感受"。或者以"感受是它的相"這種概念上成立的區分，依靠其他詞義的複合詞的方式，也說是感受，所以說"所謂感受相就是感受"。"感受感受"這樣以遍滿欲求的方式說，是爲了顯示感受在自己的境界中經常運作。爲了顯示除了自性法外沒有其他作者，所以說作者。"因此"是不確定的因的意思。"確實"只是語言的裝飾。"所以"是對它的確定。這是說：因為隨緣感受所緣的滋味，所以稱為感受。 "與善識相應"這應當看作是善受的標誌。任何善受，一切都與善識相應，但不是爲了顯示它的善性的成就。因為善受的善性不是由於與善識相應，而是由於如理作意等。所以說"依種類"。在不善等中也是這個道理。如同依種類與善等識相應而有三種，如是應當知道直到與八十九識相應而有八十九種。從自性差別即是不取相應、地、所緣等方面得到的差別，而僅僅是從自性所作的差別的意思。 說了"五種"之後，爲了顯示這五種性而說"樂"等。其中使快樂即是樂，即是使身和相應法得到愉悅的意思。或者是善好地吃，或者是挖掘身體的病痛即是樂。其他人說能容易地給予機會即是樂。使痛苦即是苦，即是損害身和相應法的意思。或者是惡劣地吃，或者是挖掘身體的樂味即是苦。其他人說難以給予機會即是苦。喜和舍的詞義已在前面說過。憂應當隨順喜所說的方式理解。為什麼因以心和其他的愉悅不愉悅的方式分別說樂和苦為"樂、喜、苦、憂"，而舍則是心的和其他的只說為一種呢？因為沒有差別。因為如樂苦以支援和損害性對身體的支援和損害是一種方式，對心是另一種方式，舍則不是如此。因此由於沒有差別，舍只說為一種。

Tattha yena sabhāvabhedena vedanā pañcavidhā, sā pavattiṭṭhāne dassite supākaṭā hotīti pavattiṭṭhānaṃ tāva dassetuṃ 『『tatthā』』tiādi āraddhaṃ. Akusalavipākenāti etthāpi 『『kāyaviññāṇena sampayutta』』nti ānetvā sambandhitabbaṃ. Yathā adhikaraṇīmatthake kappāsapicupiṇḍaṃ ṭhapetvā ayokūṭena paharantassa picupiṇḍaṃ atikkamitvā kūṭaṃ adhikaraṇiṃ gaṇhāti, nighaṃso balavā hoti, evaṃ paṭighaṭṭanānighaṃsassa balavabhāvato iṭṭhe, iṭṭhamajjhatte ca ārammaṇe kāyaviññāṇaṃ sukhasahagataṃ hoti. Aniṭṭhe, aniṭṭhamajjhatte ca dukkhasahagatanti āha 『『kusala…pe… dukkha』』nti. Kāmāvacaravipākaviññāṇāni pañca kammārammaṇavasena somanassasahagatāni honti, rūpāvacaravipākāni cattāri kammavasena, sesāni terasa kāmāvacarāni, aṭṭha rūpāvacarāni, dvattiṃsa lokuttarāni, yathārahaṃ cetobhisaṅkhārārammaṇapādakādivasena somanassasahagatāni hontīti āha 『『somanassaṃ dvāsaṭṭhiyā viññāṇehi sampayutta』』nti. Domanassaṃ dvīhi akusalaviññāṇehi sampayuttaṃ cetobhisaṅkhārārammaṇādivasena.

Avasesapañcapaññāsāyāti yathāvuttāni chasaṭṭhi viññāṇāni ṭhapetvā avasesāya pañcapaññāsāya. Tattha kusalākusalavipākāni iṭṭhāniṭṭhesu nibbikappakāni sukhadukkhasampayuttāni bhavituṃ yuttānipi dvinnaṃ picupiṇḍānaṃ viya dvinnaṃ dvinnaṃ upādārūpānaṃ ghaṭṭanānighaṃsassa mandabhāvato cakkhādisannissitāni aṭṭhapi viññāṇāni sabbattha upekkhāsampayuttāneva honti, tathā balavapaccayatāya sukhadukkhānaṃ tesañca tadabhāvato. Apubbārammaṇanissayappavattīni āvajjanasampaṭicchanaviññāṇāni, asadisānantarappaccayaṃ kiriyārambhassa ādibhūtaṃ voṭṭhabbanaṃ, kāyadukkhapadhānatāya akusalaphalassa tadupanissayabhūtaṃ akusalavipākapaṭisandhiādi, iṭṭhamajjhattārammaṇappavattīni kāmāvacarakusalavipākaviññāṇāni ca upekkhāsahagatāniyeva honti. Kammavasena vā vipākānubhavanassa iṭṭhāniṭṭhārammaṇesu adukkhamasukhabhāvo yutto. Sati ca vipākabhūtāya upekkhāya sukhadukkhamajjhattabhāve kammārammaṇavasena kusalavipākāya iṭṭhabhāvo, akusalavipākāya aniṭṭhabhāvo ca veditabbo. Avasiṭṭhāni pana sattatiṃsa viññāṇāni cetobhisaṅkhārārammaṇapādakādivasena upekkhāsampayuttāni hontīti evaṃ pañcapaññāsāya viññāṇehi upekkhāya sampayuttatā veditabbā.

Salakkhaṇaṃ nāma dhammānaṃ anaññasādhāraṇo sabhāvo, anubhavanañca sabbavedanānaṃ sādhāraṇalakkhaṇanti taṃ paṭiniyatena ārammaṇena niyametvā dassento āha 『『iṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ sukha』』nti tassa byabhicārābhāvato. Bhusaṃ brūhanaṃ vaḍḍhanaṃ upabrūhanaṃ. Tayidaṃ kāmañca cetasikasukhepi labbhati, taṃ pana savikappakaṃ cetobhisaṅkhāravasenāpi hoti. Idantu nibbikappakaṃ sabhāvasiddhattā tato sātisayanti āha 『『sampayuttānaṃ upabrūhanarasa』』nti. Assādiyatīti assādo, sukhāvedanā. Tenāha bhagavā 『『yaṃ, bhikkhave, pañcupādānakkhandhe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vuccati, bhikkhave, pañcupādānakkhandhesu assādo』』ti (saṃ. ni.

我來將這段巴利文直譯成簡體中文： 在此爲了顯示感受以什麼自性差別而有五種，在顯示生起處時會更加明顯，所以首先顯示生起處而開始說"在此"等。在"不善果報"這裡也應當帶入"與身識相應"來連線。就像在砧板上放置棉花團，用鐵錘敲打時，錘子穿過棉花團而擊中砧板，摩擦變得強烈，同樣由於撞擊摩擦的強烈性，在可意和可意中性的所緣中，身識是樂俱的。在不可意和不可意中性的所緣中是苦俱的，所以說"善......苦"。欲界果報識五種依業所緣而喜俱，色界果報四種依業，其餘十三欲界、八色界、三十二出世間，隨其適合依心行所緣的基礎等而喜俱，所以說"喜與六十二識相應"。憂與兩種不善識相應，是依心行所緣等的方式。 其餘五十五即是除去所說的六十六識后剩餘的五十五。其中善不善果報對可意不可意無分別而適合與樂苦相應，但是如同兩團棉花一樣，由於兩種所造色的撞擊摩擦微弱，所以依眼等的八種識在一切處都是舍俱的，同樣由於強有力的緣性而有樂苦，而它們則沒有那個。以新所緣和所依而運作的轉向和領受識，以不同的無間緣而為唯作開始的確定，以身苦為主的不善果報而為其近依的不善果報結生等，以及運作于可意中性所緣的欲界善果報識都是舍俱的。或者依業而對可意不可意所緣感受果報時，適合是不苦不樂的。而當果報的舍處於樂苦中性時，應當知道依業所緣方式，善果報是可意性，不善果報是不可意性。其餘三十七識則依心行所緣的基礎等而與舍相應，如是應當知道舍與五十五識相應。 自相即是諸法不共於他的自性，而感受是一切感受的共相，所以通過確定的所緣來限定它而說"樂以感受可意觸為相"，因為它沒有例外。增長即是強烈的增長。這雖然在心的樂中也可得，但那是有分別的，也依心行而有。而這是無分別的，因為自性成就而超勝於彼，所以說"以增長相應法為味"。享受即是樂，樂受。所以世尊說："諸比丘，緣於五取蘊而生起樂和喜，諸比丘，這稱為五取蘊中的樂味。"

3.26). Kāyanissitattā kāye bhavo kāyiko, so eva assādo tathā paccupatiṭṭhatīti kāyikaassādapaccupaṭṭhānaṃ. Kāyindriyapadaṭṭhānaṃ anaññavatthukattā.

Dukkhassa lakkhaṇādīni vuttanayānusārena veditabbāni.

Sabhāvato , parikappato vā iṭṭhassa ārammaṇassa anubhavanalakkhaṇaṃ iṭṭhārammaṇānubhavanalakkhaṇaṃ. Tenāha 『『yathā tathā vā iṭṭhākārasambhogarasa』』nti, yathābhūtena vā ayathābhūtena vā iṭṭhākārena ārammaṇassa saṃbhuñjanarasaṃ, paccanubhavanakiccanti attho. 『『Passaddhipadaṭṭhāna』』nti idaṃ 『『passaddhakāyo sukhaṃ vedetī』』ti (saṃ. ni. 5.376; a. ni. 11.12) suttapadaṃ nissāya vuttaṃ, taṃ pana nirāmisasomanassavasena veditabbaṃ.

Somanasse vuttavipariyāyena domanassassa lakkhaṇādīni veditabbāni. Domanassassa kāmadhātuyaṃ uppajjanato ekantena hadayavatthupadaṭṭhānatā tato viseso.

Majjhattassa, ārammaṇassa majjhattaṃ vā vedayitaṃ anubhavanaṃ lakkhaṇaṃ etissāti majjhattavedayitalakkhaṇā. Majjhattānubhavanato eva sampayuttānaṃ nātiupabrūhanamilāpanarasā. 『『Santabhāvapaccupaṭṭhānā』』ti idaṃ anavajjāya nirāmisāya upekkhāya vasena veditabbaṃ, na sabbāya.

Iti vedanākkhandhe vitthārakathāmukhavaṇṇanā.

Saññākkhandhakathāvaṇṇanā

457.Sañjānanalakkhaṇaṃ nāma saññāvātiādīsu yaṃ vattabbaṃ, taṃ vedanākkhandhaniddese vuttanayeneva veditabbaṃ.

Kāmaṃ vedanāyapi vippayuttaṃ viññāṇaṃ natthi, tassā pana sabhāvato bhinnattā kāyaci vedanāya sampayuttampi kāyaci vippayuttaṃ hoti. Saññāya pana īdisaṃ natthīti āha 『『na hi taṃ viññāṇaṃ…pe… saññāyā』』ti.

Sabbāvāti catubhūmikāpi. Atha vā yathā vedanā bhinnasabhāvattā bhedanalakkhaṇādito vuttā, na evamayaṃ, ayaṃ pana sabbāva sañjānanalakkhaṇā . Nīlādibhedassa ārammaṇassa sañjānanaṃ saññaṃ katvā jānanaṃ lakkhaṇaṃ etissāti sañjānanalakkhaṇā. Tathā hi sā abhiññāṇena sañjānanato paccābhiññāṇarasāti vuccati. Nimittena hi puna sañjānanakiccā paccābhiññāṇarasā. Tassā vaḍḍhakissa dārumhi abhiññāṇaṃ katvā tena abhiññāṇena paccābhijānanakāle pavatti veditabbā. Tenāha 『『tadeveta』』ntiādi. Puna sañjānanassa paccayo punasañjānanapaccayo, tadeva nimittaṃ puna…pe… nimittaṃ, tassa karaṇaṃ, puna…pe… karaṇaṃ, punasañjānanapaccayabhūtaṃ vā nimittakaraṇaṃ puna…pe… karaṇaṃ, tadassā kiccanti punasañjānanapaccayanimittakaraṇarasā. Punasañjānananimittakaraṇaṃ nimittakārikāya, nimittena sañjānanantiyā ca sabbāya saññāya samānaṃ yojetabbaṃ. Abhinivesakaraṇaṃ 『『idameva sacca』』nti (ma. ni. 2.187, 202, 203, 427; ma. ni. 3.27-29) saññābhinivesamatteneva daṭṭhabbaṃ. Yathāupaṭṭhitavisayapadaṭṭhānā avikappasabhāvattā. Ñāṇasampayuttā pana saññā ñāṇameva anuvattati, tasmā abhinivesakārikā, viparītaggāhikā ca na hoti. Eteneva samādhisampayuttatāya aciraṭṭhānatā ca na hotīti veditabbā. Evaṃ rāgadiṭṭhimānādisampayuttāya saññāya rāgādianuvattikabhāvoti.

Iti saññākkhandhe vitthārakathāmukhavaṇṇanā.

Saṅkhārakkhandhakathāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 3.26. 因依身而存在稱為身的，那個享受如是現起即是身樂的現起。以身根為足處是因為沒有其他所依。 苦的相等應當隨順所說的方式理解。 以自性或概念的可意所緣的感受為相即是可意所緣感受為相。所以說"以如是或如是可意行相受用為味"，即是以真實或非真實的可意行相受用所緣為味，即是感受的作用的意思。"以輕安為足處"這是依據"身輕安者感受樂"這經文而說的，但這應當依無染喜的方式理解。 憂的相等應當以與喜所說相反的方式理解。憂因在欲界生起，所以只以心所依處為足處是它的特殊性。 以中性的，或中性所緣的感受為相即是中性感受為相。因為是中性感受，所以以不太增長也不太損減相應法為味。"以寂靜性為現起"這應當依無過失的無染舍的方式理解，不是一切舍。 如是受蘊詳細論述門的解釋。 想蘊論述的解釋。 457. 在"認知為相即是想"等中應當說的，應當依受蘊解說中所說的方式理解。 雖然也沒有離開感受的識，但是因為它自性有差別，所以與某些感受相應而與某些感受不相應。但想沒有這樣的情況，所以說"因為沒有識......想"。 一切即是包括四地的。或者如感受因為自性有差別而從差別相等說起，這不是如此，而這一切都是以認知為相。以認知青等差別的所緣為相即是認知為相。因此說它以標識而認知所以以再認為味。因為以相而有再認知的作用，所以以再認為味。應當知道它的運作如同木匠在木材上作標記，在以那個標記再認知的時候。所以說"彼等"等。再認知的緣是再認知的緣，那個相是再......相，它的作成是......作成，或者作為再認知的緣的相的作成是再......作成，那是它的作用，所以以作再認知緣的相為味。作再認知的相應當配合于作相的和以相認知的一切想。固執的作成應當只看作"只有這是真實"的想的固執。以如所現起的境為足處是因為無分別的自性。但是與智相應的想只隨順智，所以不會作固執，也不會顛倒執取。由此應當知道由於與定相應也不會短暫停住。如是與貪見慢等相應的想有隨順貪等的性質。 如是想蘊詳細論述門的解釋。 行蘊論述的解釋。

458.Rāsikaraṇalakkhaṇanti sampiṇḍanalakkhaṇaṃ, tato saṅkhārā āyūhanarasā vuccanti. Cetanāpadhānatāya hi saṅkhārakkhandhadhammā evaṃ vuttā. Tenevāha 『『kiṃ pana tanti saṅkhārāyevā』』tiādi. Tattha saṅkhatamabhisaṅkharontīti yathā attano phalaṃ saṅkhataṃ sammadeva nipphannaṃ hoti, evaṃ abhisaṅkharontīti attho. Vipphārapaccupaṭṭhānāti ettha vipphāro nāma vipphāravantatā, tasmā sabyāpārapaccupaṭṭhānāti attho.

Tasmiṃ tasmiṃ citte uppanne niyamena uppajjanato niyatā. Sarūpena āgatāti evaṃ piṭṭhivattake akatvā pāḷiyā sarūpeneva āgatā. Kadācideva uppajjanato na niyatāti aniyatā. Yadipi aniyatā ekajjhaṃ na uppajjanti, tasmiṃ pana citte uppajjanadhammatāya 『『chattiṃsā』』ti vuttaṃ. Tenāha 『『uppajjamānāpi ca na ekato uppajjantī』』ti.

459.Phusatīti kattuniddeso. Yaṃ tattha kāraṇaṃ, taṃ heṭṭhā vuttameva. Phusanti etenāti vā phasso. Sampayuttadhammā hi ārammaṇe pavattamānā taṃ phusanalakkhaṇena phassena phusantā viya honti. Ārammaṇaphusanamattaṃ vā phassoti sādhanattayampi yujjateva. Sabhāvadhammesu kattukaraṇasādhanavacanaṃ tadākārasamāropanato pariyāyakathā, bhāvasādhanavacanameva nippariyāyakathāti vuttaṃ 『『phusanalakkhaṇo』』ti. Ayañhītiādi yathāvuttalakkhaṇādisamatthanaṃ. Yadi ayaṃ dhammo cetasiko, svāyaṃ arūpadhammo samāno kathaṃ phusanalakkhaṇo, saṅghaṭṭanarasādiko ca hotīti antolīnaṃ codanaṃ hadaye ṭhapetvā tassa sodhanatthaṃ 『『arūpadhammopi samāno』』tiādi vuttaṃ. Tattha 『『phusanākāreneva pavattatī』』ti iminā arūpassāpi tassa dhammassa ayaṃ sabhāvoti dasseti. Sā ca tassa phusanākārappavatti ambilaambapakkādiṃ khādantaṃ passantassa parassa kheḷuppatti, paraṃ vibādhiyamānaṃ disvā dayālukassa sarīrakampanaṃ, rukkhasākhagge duṭṭhitaṃ purisaṃ disvā bhūmiyaṃ ṭhitassa bhīrukapurisassa jaṅghacalanaṃ, pisācādibhāyitabbaṃ disvā ūrukhambhoti evamādīsu paribyattā hoti.

Ekadesenāti kaṭṭhadvayādi viya attano ekapassena. Anallīyamānopīti asaṃsiliyamānopi. Rūpasaddehi saha phassassa sāmaññaṃ anallīyamānasaṅghaṭṭanameva, na visayabhāvo. Yathā rūpasaddā cakkhusotāni anallīyamānā eva 『『phusita』』ntiādinā vuttā, evaṃ phassassāpi ārammaṇaphusanasaṅghaṭṭanānīti. Saṅghaṭṭanañca phassassa cittārammaṇānaṃ sannipatanabhāvo eva. Tenāha 『『cittamārammaṇañca saṅghaṭṭetī』』ti. Kiccaṭṭhena rasena saṅghaṭṭanarasatā vuttā, vatthārammaṇasannipātena vā sampajjatīti saṅghaṭṭanasampattiko phasso saṅghaṭṭanaraso vutto. Yathā 『『dve pāṇī vajjeyyu』』ntiādīsu (mi. pa. 2.3.8) pāṇissa pāṇimhi saṅghaṭṭanaṃ tabbisesabhūtā rūpadhammā, evaṃ cittassa ārammaṇe saṅghaṭṭanaṃ tabbisesabhūto eko cetasikadhammo daṭṭhabbo. 『『Tiṇṇaṃ saṅgati phasso』』ti (ma. ni. 1.204; 3.421, 425, 426; saṃ. ni. 2.43-44;

我來將這段巴利文直譯成簡體中文： 458. 聚集為相即是積集為相，因此說諸行以造作為味。因為以思為主的行蘊諸法如是說。所以說"什麼是那些即是行"等。其中"造作有為法"即是使其果如其自身成為有為、完全成就的意思。以擴充套件為現起中的擴充套件即是擴充套件性，所以意思是以有作用為現起。 在那個那個心生起時必定生起故為定。自性而來即是不做後續而在聖典中以自性而來。有時才生起故不定為不定。雖然不定不會同時生起，但因為在那個心中有生起的法性，所以說"三十六"。所以說"即使生起也不會一起生起"。 459. 接觸是作者的說明。其中的原因已在前面說過。或者以此接觸即是觸。因為相應諸法在所緣中運作時，好像以具有接觸為相的觸而接觸。或者觸只是接觸所緣，這三種語法解釋都合適。在自性法中說作者和工具的語言是假說，因為賦予那種形態，只有說狀態的語言才是非假說，所以說"以接觸為相"。"因為這"等是證成所說的相等。如果這是心所法，它作為無色法，如何能夠以接觸為相，以撞擊為味等呢？把這個內在的質疑放在心中，爲了解決它而說"雖是無色法"等。其中"以接觸的方式而運作"，以此顯示這是那個無色法的自性。而它以接觸的方式運作，就像看見他人吃酸芒果等而生唾液，看見他人受苦而有慈悲者身體震動，站在地上的膽小者看見人站在樹枝末端而小腿抖動，看見應當怕的鬼等而大腿僵硬等這樣的情況中變得明顯。 以一邊即是像兩根木頭等以自己的一邊。即使不靠近即是即使不接觸。色聲與觸的共同點只是不靠近的撞擊，而不是境性。如色聲被說為"已觸"等是不靠近眼耳，同樣觸也有所緣的接觸和撞擊。而觸的撞擊只是心和所緣的會合。所以說"使心和所緣撞擊"。以作用的味說撞擊為味，或者由所依和所緣的會合而成就，所以說具有撞擊的觸以撞擊為味。如在"兩手會合"等中，手與手的撞擊是那個特殊的色法，同樣應當看到心與所緣的撞擊是那個特殊的一個心所法。"三和合為觸"

4.60) vacanato cakkhurūpaviññāṇādīnaṃ saṅgativasena gahetabbattā āha 『『tikasannipātasaṅkhātassā』』tiādi. Tassa phassassa kāraṇabhūto tadanurūpo samannāhāro tajjāsamannāhāro. Indriyassa tadabhimukhabhāvo, āvajjanāya ca ārammaṇakaraṇaṃ visayassa parikkhatatā abhisaṅkhatatā, viññāṇassa visayabhāvakaraṇanti attho. Yathā niccammā gāvī yaṃ yaṃ ṭhānaṃ upagatā, tattha tattha dukkhameva pāpuṇāti, evaṃ phasse sati vedanā uppajjateva. Vedanā ca dukkhasallādisabhāvāti vuttaṃ 『『vedanādhiṭṭhānabhāvato pana niccammagāvī viya daṭṭhabbo』』ti.

460.Abhisandahati pabandhati pavatteti. Cetanābhāvo byāpārabhāvo. Āyūhanaṃ cetayanaṃ īriyanaṃ. Saṃvidahanaṃ vicāraṇaṃ. Āyūhanarasāya cetanāya pavattamānāya sabbepi sampayuttadhammā yathāsakaṃ kiccappasutā hontīti sā sakiccaparakiccasādhikā vuttā. Jeṭṭhasisso pare sajjhāyane uyyojento sayampi sajjhāyati. Mahāvaḍḍhakimhi vaḍḍhakikammaṃ kātumāraddhe itarepi karontiyeva. Ussāhanabhāvenāti ādarakaraṇabhāvena. Sā hi sayaṃ ādarabhūtā sampayuttadhamme ādarayatīti. Āyūhanavasena ussāhanaṃ daṭṭhabbaṃ, na vīriyussāhavasena.

461.Vīrabhāvoti yena vīro nāma hoti, so dhammoti attho. Vidhinā īretabbaṃ pavattetabbanti vā vīriyaṃ, ussāho, taṃtaṃkiccasamārambho, parakkamo vā. Upatthambhanaṃ sampayuttadhammānaṃ kosajjapakkhe patituṃ adatvā dhāraṇaṃ anubalappadānaṃ, sampaggaṇhanaṃ vā. Saṃsīdanapaṭipakkho dhammo asaṃsīdanaṃ, na saṃsīdanābhāvamattanti asaṃsīdanabhāvena paccupatiṭṭhatīti vuttaṃ 『『asaṃsīdanabhāvapaccupaṭṭhāna』』nti. Saṃvegapadaṭṭhānanti aṭṭhasaṃvegapubbikāya (a. ni. aṭṭha. 1.1.418) kusalakiriyāya vīriyārambhavatthupadaṭṭhānaṃ. 『『Maggo gantabbo hoti, maggo gato, kammaṃ kātabbaṃ, kammaṃ kataṃ, appamattako ābādho uppanno, gilānā vuṭṭhito hoti, aciravuṭṭhito gelaññā, gāmaṃ vā nigamaṃ vā piṇḍāya vicaranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, labhati…pe… pāripūri』』nti evaṃ vuttāni etāni anurūpapaccavekkhaṇāsahitāni aṭṭha vīriyārambhavatthūni, taṃmūlakāni vā paccavekkhaṇāni.

1. Attanā anupāletabbānaṃ sahajātadhammānaṃ anupālanaṃ jīvitassa byāpāro, tañca nesaṃ jīvananti taṃ tassa kāraṇabhāvaṃ purakkhatvā vuttaṃ 『『jīvanti tenā』』ti. Tampi cassa atthato jīvanamevāti āha 『『jīvanamattameva vā ta』』nti.

463.Ādhiyatīti ṭhapeti. Avisāro attano eva avisaraṇasabhāvo. Avikkhepo sampayuttānaṃ dhammānaṃ avikkhittatā. Yena sampayuttā avikkhittā honti, so dhammo avikkhepoti. Avūpasamalakkhaṇassa vikkhepassa paṭipakkhatāya cittassa upasamanākārena paccupatiṭṭhatīti upasamapaccupaṭṭhāno. Visesatoti yebhuyyena. Sukhavirahitopi hi atthi samādhīti. Dīpaccinidassanena santānaṭhitibhāvaṃ samādhissa dasseti.

我來將這段巴利文直譯成簡體中文： 4.60. 因為說"三和合為觸"，所以依眼、色、識等的和合而應當理解，因此說"所謂三和合"等。那個觸的因緣是相應的作意，即是適當的作意。根的那個所向性，轉向的所緣作成，境的遍備性、完全準備性，以及識的境性作成的意思。如同無皮的牛去到哪裡都只得到苦，同樣有觸時必定生起感受。而感受是以苦刺等為自性，所以說"因為是感受的所依性，所以應當看作如同無皮的牛"。 460. 結合、相續、運作。思性即是作用性。造作即是思慮、運轉。安排即是思考。當以造作為味的思運作時，一切相應法都致力於各自的作用，所以說它成就自己的作用和他人的作用。上首學生鼓勵他人誦讀時自己也誦讀。當大木匠開始木工作業時其他人也都在作。以勤奮性即是以作意義性。因為它自身是意義而使相應法有意義。應當看到是依造作而勤奮，不是依精進的勤奮。 461. 勇性即是由此稱為勇者的法的意思。或者應當以方法運轉、運作即是精進、勤奮、開始各種作用、努力。支撐即是不讓相應法墮入懈怠分而持守、給予隨順力，或者是執持。與沉沒相對的法是不沉沒，不僅是沒有沉沒而已，所以說"以不沉沒性為現起"。以警惕為足處即是以八種警惕為先的善作的精進事為足處。"應當行道，已行道，應當作業，已作業，生起小病，從病中起來，剛從病中起來，在村落或市鎮中乞食時得不到粗劣或精美的食物的充足，得到......充足"，如是所說的這些與適當的省察相應的八種精進事，或者以它為根本的省察。 462. 對應當由自己護持的俱生法的護持是命的作用，而那是它們的活命，所以針對它是那個的因緣而說"由此而活"。而那從意義上來說只是活命，所以說"或者只是活命"。 463. 安立即是確立。無游散即是自己的無游散性。無散亂即是相應諸法的無散亂性。由此相應法無散亂的法即是無散亂。因為與具有不寂靜為相的散亂相對，所以以使心寂靜的方式為現起，所以以寂靜為現起。特別是即是大部分。因為也有離樂的定。以燈火的譬喻顯示定的相續安住性。

464.Saddahantietāyāti saddahanakiriyāya pavattamānānaṃ dhammānaṃ tattha ādhipaccabhāvena saddhāya paccayataṃ dasseti. Tassā hi dhammānaṃ tathāpaccayabhāve sati puggalo saddahatīti vohāro hoti. Saddahanaṃ saddheyyavatthuno pattiyāyanaṃ, taṃ lakkhaṇaṃ etissāti saddahanalakkhaṇā. Okappanalakkhaṇāti anupavisitvā evametanti kappanalakkhaṇā. Kālussiyamalaṃ vidhametvā sampayuttānaṃ, puggalasseva vā pasādanaṃ anāvilabhāvakaraṇaṃ raso etissāti pasādanarasā. Pakkhandanaṃ adhimuccanavasena ārammaṇassa anupavisanaṃ. Akālusabhāvo akālussiyaṃ, anāvilabhāvoti attho. Pasādanīyaṭṭhānesu pasādaviparītaṃ akusalaṃ assaddhiyaṃ, micchādhimutti ca, tappaccanīkova pasādabhūto vatthugato nicchayo adhimutti, na yevāpanakādhimokkho. Ratanattayaṃ, kammaṃ, kammaphalañca saddheyyavatthu. Sappurisasaṃsevanasaddhammasavanayonisomanasikāradhammānudhammappaṭipattiyo sotāpattiyaṅgāni. Kusaladhammānaṃ ādāne hatthaṃ viya, sabbasampattisampadāne vittaṃ viya, amatakasiphalaphalane bījaṃ viya daṭṭhabbā.

465.Saranti tāyāti saraṇakiriyāya pavattamānānaṃ dhammānaṃ tattha ādhipaccabhāvena satiyā paccayataṃ dasseti. Tassā hi dhammānaṃ tathāpaccayabhāve sati taṃsamaṅgipuggalo saratīti vohāro hoti. Udake alābu viya pilavitvā gantuṃ adatvā pāsāṇassa viya niccalassa ārammaṇassa ṭhapanaṃ saraṇaṃ asammuṭṭhatākaraṇaṃ apilāpanaṃ. Sammosapaccanīkaṃ kiccaṃ asammoso, na sammosābhāvamattaṃ. 『『Satārakkhena cetasā』』ti (a. ni. 10.20) vacanato ārakkhapaccupaṭṭhānā. Aññato āgantvā cittavisaye abhimukho bhavati etāyāti visayābhimukhabhāvo, sati. Satiyā vatthubhūtā kāyādayova kāyādisatipaṭṭhānāni, sati eva vā purimā pacchimāya padaṭṭhānaṃ.

466.Kāyaduccaritādīhīti hetumhi karaṇavacanaṃ. Hiriyatīti lajjākārena jigucchati. Tehiyevāti kāyaduccaritādīhiyeva. Ottappatīti ubbijjati. Hirī pāpadhamme gūthaṃ viya passantī jigucchatīti āha 『『pāpato jigucchanalakkhaṇā hirī』』ti. Ottappaṃ te uṇhaṃ viya passantaṃ tato uttasatīti vuttaṃ 『『uttāsalakkhaṇaṃ ottappa』』nti. Vuttappakārenāti lajjākārena, uttāsākārena ca. Attagāravapadaṭṭhānā hirī ajjhattasamuṭṭhānatāya, attādhipatitāya ca. Paragāravapadaṭṭhānaṃ ottappaṃ bahiddhāsamuṭṭhānatāya, lokādhipatitāya ca. Tamevatthaṃ pākaṭataraṃ kātuṃ 『『attānaṃhī』』tiādi vuttaṃ. Ajjhattasamuṭṭhānāditā ca hiriottappānaṃ tattha tattha pākaṭabhāvena vuttā, na panetesaṃ kadāci aññamaññavippayogā. Na hi lajjanaṃ nibbhayaṃ, pāpabhayaṃ vā alajjanaṃ atthīti. Lokapālakāti ettha 『『dveme, bhikkhave, sukkā dhammā lokaṃ pālentī』』ti (a. ni. 2.9; itivu. 42) suttapadaṃ attādhipati, lokādhipatibhāve ca 『『so attānaṃyeva adhipatiṃ karitvā, so lokaṃyeva adhipatiṃ karitvā』』ti (a. ni. 3.40) ca suttapadāni āharitvā vattabbāni.

我來將這段巴利文直譯成簡體中文： 464. 由此而信仰，顯示信心是以主導地位而為諸法的信仰活動的緣。因為當它作為諸法如是的緣時，就有"人信仰"這樣的言說。信仰即是對應信之事的確信，這是它的相，所以以信仰為相。以確立為相即是以進入而如是確定為相。由於驅除濁穢垢而使相應法或人清凈，使成為無濁性是它的味，所以以清凈為味。跳躍即是以勝解的方式進入所緣。無濁性即是不濁，意思是無濁性。在應當清凈的處所中，與清凈相反的不善是不信，邪勝解，而與此相反的清凈性的事物的決定是勝解，不是單純的勝解。三寶、業和業果是應信之事。親近善士、聽聞正法、如理作意、法隨法行是預流支。應當看作如手在攝取善法，如財在成就一切圓滿，如種子在生長甘露果實。 465. 由此而憶念，顯示念是以主導地位而為諸法的憶念活動的緣。因為當它作為諸法如是的緣時，就有"具有它的人憶念"這樣的言說。如瓠在水中一樣不讓漂流而去，如石頭一樣使不動的所緣確立，憶念即是使不忘失、不漂流。與忘失相反的作用是不忘失，不僅是沒有忘失而已。因為說"以具唸的心"，所以以守護為現起。由此而從他處來到心的境域而成為面向，即是念。身等是念的所依即是身等念處，或者前念即是后唸的足處。 466. 由身惡行等，這是因的工具格。慚即是以羞恥的方式厭惡。由彼等即是由身惡行等。畏即是恐懼。因為慚如看見糞一樣厭惡惡法，所以說"慚以厭惡惡為相"。畏如看見它們是熱一樣而恐懼它們，所以說"畏以恐懼為相"。以所說的方式即是以羞恥的方式和恐懼的方式。慚以自尊為足處是因為從內生起和以自我為主。畏以他尊為足處是因為從外生起和以世間為主。爲了使那個意思更加明顯而說"因為自己"等。而慚愧的從內生起等是在各處依明顯性而說的，但它們從不相離。因為沒有無畏的羞恥，也沒有無恥的惡畏。世間護即是在此應當引用"諸比丘，這兩種白法護持世間"這經文，在以自我為主和以世間為主時也應當引用"他以自己為主，他以世間為主"這些經文來說。

1. Yasmā lobhapaṭipakkho alobhoti ye dhammā tena sampayuttā, taṃsamaṅgino vā sattā tena na lubbhanti, sayaṃ kadācipi na lubbhateva, atthato vā alubbhanākāro eva ca hoti, tasmā vuttaṃ 『『na lubbhantī』』tiādi. Eseva nayoti 『『na dussanti tenā』』tiādinā kārakattayayojanaṃ atidisati. Agedho agijjhanaṃ anabhikaṅkhanaṃ. Alaggabhāvo anāsattatā. Apariggaho kassaci vatthuno mamattavasena asaṅgaho. Anallīno bhāvo adhippāyo etassāti anallīnabhāvo. Evañhi upamāya sameti.

2. Caṇḍikassa bhāvo caṇḍikkaṃ, kopo. Tappaṭipakkho acaṇḍikkaṃ, abyāpādo. Avirodho aviggaho. Anukūlamitto anuvattako. Vinayarasoti vinayanaraso. Sommabhāvo mejjanavasena hilādanīyatā.

3. Dhammānaṃ yo yo sabhāvo yathāsabhāvo, tassa tassa paṭivijjhanaṃ yathāsabhāvapaṭivedho. Akkhalitaṃ avirajjhitvā paṭivedho akkhalitapaṭivedho. Visayassa obhāsanaṃ tappaṭicchādakasammohandhakāravidhamanaṃ visayobhāsanaṃ. Katthacipi visaye asammuyhanākāreneva paccupatiṭṭhati, sammohapaṭipakkhatāya vā tadabhāvaṃ paccupaṭṭhapetīti asammohapaccupaṭṭhāno. Sabbakusalānaṃ mūlabhūtāti sabbesaṃ catubhūmakakusaladhammānaṃ suppatiṭṭhitabhāvasādhanena patiṭṭhābhūtā, na tesaṃ kusalabhāvasādhanena. Yadi hi tesaṃ kusalabhāvo kusalamūlapaṭibaddho siyā, evaṃ sati taṃsamuṭṭhānarūpesu hetupaccayatā na siyā. Na hi te tesaṃ kusalādibhāvaṃ sādhenti, na ca paccayā na honti. Vuttañhetaṃ 『『hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo』』ti (paṭṭhā. 1.1.1). Yathā ca kusalabhāvo, evaṃ abyākatabhāvopi abyākatamūlappaṭibaddho siyā. Tathā sati ahetukacittānaṃ abyākatabhāvo eva na siyā, akusalesu ca yattha ekaṃyeva mūlaṃ, tassa akusalabhāvo na siyā, ubhayampi hotiyeva. Tasmā na mūlappaṭibaddho kusalādibhāvo, atha kho yonisomanasikārādipaṭibaddho. Tesaṃ pana suppatiṭṭhitabhāvasādhanāni mūlānīti gahetabbaṃ.

我來為您翻譯這些巴利文： 467. 由於與貪相對的是無貪，與此相應的諸法、具足此法的眾生不會貪求，自身也永不貪求，或從意義上說就是不貪求的狀態，所以說"不貪求"等。這同樣的道理是指用"不瞋恨"等來類推三種作用的組合。無貪婪是指不貪取、不希求。無執著是指不執著。無佔有是指對任何事物都不以我所的方式執取。無染著的狀態是指其意向為不染著。如是與譬喻相符。 468. 暴躁的狀態叫做暴躁性，即忿怒。與此相對的是無暴躁性，即無瞋。無違逆是指無爭執。隨順友是指追隨者。調伏味是指調伏的功能。溫和性是指以柔和方式令人愉悅的性質。 469. 諸法各自的自性叫做如實自性，通達各自自性叫做如實通達。不錯失地通達叫做無誤通達。照明境界是指驅除覆蔽該境界的愚癡黑暗。以不迷惑的方式安住于任何境界中，或因為是癡的對治而顯現其不存在，故說是不迷惑現起。作為一切善法的根本，是指作為四地善法的穩固建立之因，而不是作為它們善性的建立之因。因為如果它們的善性是依賴善根的話，那麼它們所生起的色法就不會有因緣性。因為它們不建立善等性質，卻並非不是緣。所以說："諸因對相應諸法及所生諸色以因緣為緣。"如同善性，無記性也會依賴無記根。若如此，無因心就不會有無記性，而在不善中若只有一個根，就不會有不善性，但兩者都是存在的。因此善等性不是依賴根，而是依賴如理作意等。但應當理解諸根是建立它們穩固性的因。

470.Passambhanaṃ darathavūpasamo. Kāyasaddo samūhavācī, so ca kho vedanādikkhandhattayavasenāti āha 『『kāyoti cettha vedanādayo tayo khandhā』』ti. Tenevāha 『『tattha katamā tasmiṃ samaye kāyapassaddhi hoti? Yā tasmiṃ samaye vedanākkhandhassā』』tiādi (dha. sa. 40). Daratho sārambho, domanassapaccayānaṃ uddhaccādhikānaṃ kilesānaṃ, tathāpavattānaṃ vā catunnaṃ khandhānaṃ etaṃ adhivacanaṃ. Darathanimmaddanena pariḷāhaparipphandavirahito sītibhāvo aparipphandasītibhāvo. Uddhaccappadhānā kilesā uddhaccādikilesā, uddhaccaṃ vā ādiṃ katvā sabbakilese saṅgaṇhāti. Sesesupi eseva nayo.

Garubhāvo dandhatā, thinamiddhādhikānaṃ, tathāpavattānaṃ vā catunnaṃ khandhānaṃ etaṃ adhivacanaṃ. Dandhatāya paṭipakkho adandhatā, na dandhatāya abhāvamattaṃ.

Thaddhabhāvo thambho, diṭṭhimānādhikānaṃ, tappadhānānaṃ vā catunnaṃ khandhānametaṃ nāmaṃ. Thaddhabhāvanimmaddanato eva katthaci ārammaṇe appaṭihatākārena paccupatiṭṭhanti, sampayuttānaṃ vā tattha appaṭighātaṃ paccupaṭṭhāpentīti appaṭighātapaccupaṭṭhānā.

Kammani sādhu kammaññaṃ, na kammaññaṃ akammaññaṃ, tassa bhāvo akammaññabhāvo, dānasīlādipuññakiriyāyaṃ ayogyatā. Atthato kāmacchandādisaṃkilesadhammā, tappadhānā vā cattāro akusalakkhandhā. Kammaññabhāveneva sampannākārena ārammaṇassa gahaṇaṃ ārammaṇakaraṇasampatti. Vuttāvasesā kāmacchandādayo, tadekaṭṭhā ca saṃkilesadhammā avasesanīvaraṇādayo. Vinibandhanimmaddanena sukhappavattihetutāya pasādanīyavatthūsu pasādāvahā. Suvaṇṇavisuddhi viyāti yathā suvaṇṇavisuddhi apagatakāḷakā alaṅkāravikativiniyogakkhamā, evamayampi saṃkilesavigamena hitakiriyāviniyogakkhamā.

Kāyacittānaṃ gelaññaṃ, assaddhiyādi, tadekaṭṭhā ca pāpadhammā. Gelaññapaṭipakkho agelaññaṃ , tabbhāvo lakkhaṇaṃ etāsanti agelaññabhāvalakkhaṇā. Yathāvuttagelaññanimmaddaneneva natthi etāsaṃ ādīnavo doso, na vā etā ādīnaṃ kapaṇaṃ vanti pavattantīti nirādīnavā, tenākārena paccupatiṭṭhanti, taṃ vā sampayuttesu paccupaṭṭhapentīti nirādīnavapaccupaṭṭhānā.

Kāyasambandhī, cittasambandhī ca ujubhāvoti lakkhitabbatāya kāyacittaajjavalakkhaṇā. Kāyacittānaṃ naṅgalasīsacandakoṭigomuttavaṅkatāsaṅkhātānaṃ kuṭilabhāvānaṃ nimmaddanato kāyacittakuṭilabhāvanimmaddanarasā. Tato eva sabbathāpi ajimhabhāvena paccupatiṭṭhanti, sampayuttānaṃ vā ajimhataṃ paccupaṭṭhapentīti ajimhatāpaccupaṭṭhānā. 『『Santadosapaṭicchādanalakkhaṇā māyā, asantaguṇasambhāvanalakkhaṇaṃ sāṭheyya』』nti evaṃ vuttā tadākārappavattā akusalā khandhā, tadekaṭṭhā ca saṃkilesadhammā māyāsāṭheyyādikā. Ettha ca cittapassaddhiādīhi cittameva passaddhaṃ, lahu, mudu, kammaññaṃ, paguṇaṃ, uju ca hoti. Kāyapassaddhiādīhi pana rūpakāyopi. Tenevettha bhagavatā dhammānaṃ duvidhatā vuttā, na sabbattha.

我來為您翻譯這段巴利文： 470. 輕安是消除熱惱。這裡的"身"字表示集合，是就受等三蘊而言，所以說"此處的身是指受等三蘊"。因此說："其中，在那個時候什麼是身輕安？在那個時候，凡是受蘊"等。熱惱是躁動，這是以憂為緣的掉舉為主的煩惱，或如是活動的四蘊的代名詞。由鎮伏熱惱而無熾然動搖的清涼狀態是不動的清涼狀態。以掉舉為主的煩惱是掉舉等煩惱，或者以掉舉為首包含一切煩惱。在其餘諸法中也是這個道理。 沉重性是遲鈍性，是昏沉睡眠為主的，或如是活動的四蘊的代名詞。與遲鈍性相對的是不遲鈍性，不僅僅是遲鈍性的不存在。 僵硬性是頑固，是見慢為主的，或以此為主的四蘊的這個名稱。正因為鎮伏僵硬性而以不受阻礙的方式安住于任何所緣中，或者使相應法在其中顯現不受阻礙，故說是不受阻礙現起。 適業是對工作有益，不適業是不對工作有益，其狀態是不適業性，即對佈施、持戒等功德行為的不適合性。從意義上說是欲貪等染污法，或以此為主的四不善蘊。以適業性而以圓滿方式把握所緣是把握所緣的圓滿性。其餘所說的欲貪等，以及與之相應的染污法是其餘的蓋障等。由於鎮伏束縛而成為安樂活動的因，對可凈信事物能引生凈信。如同金的清凈，就像金的清凈去除了雜質而適合製作各種裝飾品，如是此法也因遠離染污而適合從事有益之事。 身心的病，是不信等，以及與之相應的惡法。病的對治是無病，以此為相是它們的特相，故說是以無病為相。正因為鎮伏所說的病而無過患過失，或它們不以貧困方式運作，故說是無過患，以那種方式安住，或使相應法顯現那種狀態，故說是無過患現起。 與身相關和與心相關的正直性，因為應當被認知為特相，故說是以身心正直為相。由於鎮伏身心所謂犁頭月彎牛尾彎等的曲性，故有鎮伏身心曲性的作用。正因如此而以完全不歪曲的狀態安住，或使相應法顯現不歪曲性，故說是以不歪曲為現起。如所說"覆藏實有過失為相的詭詐，顯示不實功德為相的諂曲"，如是行相活動的不善蘊，以及與之相應的染污法是詭詐諂曲等。這裡，由心輕安等使心成為輕安、輕快、柔軟、適業、熟練和正直的。而由身輕安等也使色身如此。因此世尊在此說法有兩種，而不是在一切處都如此。

1. Chandanaṃ chando, ārammaṇena atthikatā. 『『Chando kāmo』』tiādīsu (vibha. 564) pana taṇhāpi vuccati, 『『chandaṃ janeti vāyamatī』』tiādīsu (vibha. 432) vīriyampīti tato nivattanatthaṃ 『『kattukāmatāyetaṃ adhivacana』』nti vuttaṃ. Kattukāmatā vuccati karaṇicchā. Cetasikassa ca dhammassa sārammaṇattā karaṇicchā nāma ālambanassa ālambitukāmatāmukheneva hotīti ārammaṇakaraṇicchālakkhaṇo chando kattukāmatālakkhaṇo vutto. Tenevāha 『『ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno』』ti ca. Yadaggena panāyaṃ attano ārammaṇapariyesanaraso, tadaggena sampayuttānampi hotiyeva ekārammaṇatāya tena tesaṃ. Tenevāha 『『ārammaṇaggahaṇe cāyaṃ cetaso hatthappasāraṇaṃ viya daṭṭhabbo』』ti. Svāyaṃ kusalesu uppanno kusalacchandoti vuccati yonisomanasikārasamuṭṭhānattā.

472.Adhimuccanaṃ ārammaṇe sanniṭṭhānavasena veditabbaṃ, na pasādanavasena. Yathā tathā vā hi ārammaṇe nicchayanaṃ adhimuccanaṃ anadhimuccantassa pāṇātipātādīsu, dānādīsu vā pavattiyā abhāvā, saddhā pana pasādanīyesu pasādādhimokkhāti ayametesaṃ viseso. Voṭṭhabbanaṃ pana yathā santīrite atthe nicchayanākārena pavattitvā parato ttamānānaṃ tathā pavattiyā paccayo hoti. Yadi evaṃ, vicikicchāsampayuttesu kathanti? Tesampi ekaṃseneva saṃsappanākārassa paccayatāya daṭṭhabbaṃ. Dārakassa viya ito cito ca saṃsappanassa 『『karissāmi na karissāmī』』ti anicchayassa paṭipakkhakiriyā asaṃsappanaṃ, yesu cittuppādesu ayaṃ sanniṭṭhānalakkhaṇo adhimokkho, tesaṃ ārammaṇadhammo eva sanniṭṭheyyadhammo.

473.Kiriyākāroti kārasaddassa bhāvasādhanatamāha. Manamhi kāroti manasi ārammaṇassa karaṇaṃ. Yena hi mano ārammaṇe karīyati ārammaṇenassa saṃyojanato, tato eva tena ārammaṇampi manasi karīyatīti. Purimamanatoti bhavaṅgamanato. Visadisamananti vīthijavanaṃ manaṃ karotīti manasikārasāmaññena vīthijavanapaṭipādake dasseti.

Sampayuttadhamme ārammaṇābhimukhaṃ sārento viya hotīti manasikāro sāraṇalakkhaṇo vutto. Satiyā asammussanavasena visayābhimukhabhāvapaccupaṭṭhānatā, manasikārassa pana saṃyojanavasena ārammaṇābhimukhabhāvapaccupaṭṭhānatāti ayametesaṃ viseso. Ārammaṇapaṭipādakassa saṅkhārakkhandhapariyāpannatāvacanaṃ itaramanasikārānaṃ tadaññakkhandhapariyāpannatāmattaṃ jotetīti tathājotitaṃ taṃ viññāṇakkhandhe otāretvā dassetuṃ 『『vīthipaṭipādako』』tiādi vuttaṃ.

我來為您翻譯這段巴利文： 471. 欲求是欲，是對所緣的需要。在"欲是慾望"等句中也說是愛，在"生起欲求而精進"等句中也指精進，爲了避免這些含義而說"這是欲作的代名詞"。欲作是指作為的意願。由於心所法是有所緣的，所以作為的意願必然通過想要緣取所緣而成立，因此說欲以欲緣取所緣為相，以欲作為相。因此說"以尋求所緣為作用，以需要所緣為現起"。正如它以尋求自己的所緣為作用，同樣由於與相應法同一所緣，也成為它們的作用。因此說"這在取所緣時應當視如心的伸手"。這在善法中生起時，因為由如理作意所生，故稱為善欲。 472. 勝解應當理解為對所緣確定的方式，而不是凈信的方式。因為對所緣以某種方式決定是勝解，因為沒有勝解者不會從事殺生等或佈施等行為，而信則是對可凈信事物的凈信勝解，這是它們的差別。確定則是在如實決定后，以決定的方式進行，成為後續活動的緣。如果這樣，那麼在與疑相應的情況下如何解釋？應當理解為對它們也是一向遊移狀態的緣。如同小孩這裡那裡遊移的"要做不要做"的不決定的對治行為是不遊移，在哪些心生起中這個以確定為相的勝解，對它們來說所緣法即是應確定之法。 473. 作用方式是說"作"字表示狀態。在意中作是在意中對所緣的作為。因為由此意被置於所緣中，由於它與所緣相應，因此所緣也被置於意中。前意是指有分意。使之成為不同意是指使之成為路心速行意，以作意的共相顯示路心速行的引導者。 因為似乎引導相應法面向所緣，所以說作意以引導為相。念以不忘失的方式而以物件導向為現起，而作意則以相應的方式而以面向所緣為現起，這是它們的差別。說屬於行蘊的引導所緣的作意，僅僅顯示其他作意屬於其他蘊，爲了將那被如是顯示的放入識蘊而顯示，所以說"引導路心"等。

474.Tesu dhammesūti yesu dhammesu sayaṃ uppannā, tesu attanā sampayuttesu cittacetasikadhammesu. Anārammaṇattepi hi tesu samappavattesu udāsinabhāvato 『『tatramajjhattatā』』ti vuccati. Samavāhitalakkhaṇāti samaṃ avisamaṃ yathāsakakiccesu pavattanalakkhaṇā. Udāsinabhāvena pavattamānāpi hesā sampayuttadhamme yathāsakakiccesu pavatteti, yathā rājā tuṇhī nisinnopi atthakaraṇe dhammaṭṭhe yathāsakakiccesu appamatte pavatteti. Alīnānuddhatapavattipaccayatā ūnādhikatānivāraṇarasā, kiccavasena cetaṃ vuttaṃ. Yadi evaṃ, sahajātādhipatino kathanti? Tampi tassā kiccameva. Yaṃ sahajātadhammānaṃ adhipatibhāvoti, tassāpi tathāpavattanamevāti nāyaṃ doso. 『『Idaṃ nihīnakiccaṃ hotu, idaṃ atirekatarakicca』』nti evaṃ pakkhapātavasena viya pavatti pakkhapāto, taṃ upacchindantī viya hotīti adhippāyo.

『『Aniyatesu icchantī』』ti iminā cetasikantarabhāvena icchantīti dasseti. Adosoyeva mettā. Tathā hi soyeva 『『mettā mettāyanā』』tiādinā (dha. sa. 1062) niddiṭṭho. Upekkhāti yaṃ upekkhaṃ mettāya saddhiṃ parikappenti, sā tatramajjhattupekkhāyeva.

475.Kāyaduccaritādivatthūnanti parapāṇaparadhanaparaitthiādīnaṃ. Amaddanaṃ maddanapaṭipakkhabhāvo. Kāyaduccaritādivatthuto saṅkocanakiriyāpadesena kāyaduccaritādito eva saṅkocanakiriyā vuttāti daṭṭhabbaṃ. Na hi viratiyo duccaritavatthuno akiriyapaccupaṭṭhānā yujjanti, atha kho duccaritassa, viratīnañca soraccavasena saṅkocanaṃ, akiriyānañca hirottappānaṃ jigucchanādivasenāti ayametesaṃ viseso.

476.Saṅkhārāti saṅkhārakkhandhadhamme sandhāyāha. Te hi idhādhippetā, aññathā aṭṭhatiṃsāti vattabbaṃ siyā. Yathā cittaṃ, evaṃ taṃsampayuttadhammāpi dutiye sasaṅkhārā evāti āha 『『sasaṅkhārabhāvamattameva hettha viseso』』ti. Avasesā paṭhame vuttadhammā.

Avasesā pañcamena sampayogaṃ gacchantīti ettha kathaṃ karuṇāmuditāupekkhāsahagate sambhavantīti? Pubbabhāgabhāvato. Appanāppattā eva hi karuṇāmuditā upekkhāsahagatā na honti, tato aññattha pana upekkhāsahagatāpi hontīti ācariyā.

Suvisuddhassa kāyakammādikassa cittasamādhānavasena rūpārūpāvacarakusalappavatti, na kāyakammādīnaṃ sodhanavasena, nāpi duccaritadurājīvānaṃ samucchindanapaṭippassambhanavasenāti mahaggatacittuppādesu viratīnaṃ asambhavoyevāti āha 『『ṭhapetvā viratittaya』』nti. Tatoti rūpāvacarapaṭhame vuttacetasikato. Teyevāti rūpāvacarapañcame vuttacetasikā eva. Yadi eva rūpāvacarato ko visesoti āha 『『arūpāvacarabhāvoyeva hi ettha viseso』』ti.

Paṭhamajjhāniketi paṭhamajjhānavati. Maggaviññāṇeti catubbidhepi maggaviññāṇe vuttanayeneva veditabbāti sambandho. Dutiyajjhānikādibhede maggaviññāṇeti ettha ādi-saddena tatiyacatutthapañcamajjhānikāni saṅgaṇhāti. 『『Vuttanayenā』』ti vuttaṃ kiṃ avisesenāti codanāyane taṃ dassento 『『karuṇāmuditāna』』ntiādimāha. Tattha maggaviññāṇānaṃ nibbānārammaṇattā, karuṇāmuditānañca sattārammaṇattā na tāsaṃ tattha sambhavo. Maggadhammesu ca pādakādiniyamena kadāci sammāsaṅkappaviraho siyā , na pana virativiraho kāyaduccaritādīnaṃ samucchindanavaseneva ariyamaggassa pavattanatoti niyataviratitā.

我來為您翻譯這段巴利文： 474. "在這些法中"是指它自己生起的那些法中，即在與自己相應的心心所法中。雖然它們是無所緣的，但因為在這些同時生起的法中保持中立，所以稱為"處中"。以平等運作為相是指以平等不偏差的方式使各自的作用運作為相。雖然以中立的方式運作，但它使相應法在各自的作用中運作，就像國王雖然靜坐不語，但使司法官員在各自的職責中不放逸地運作。有不沉不浮運作的緣性，以防止不足和過度為作用，這是就作用而說的。如果這樣，那麼俱生增上如何解釋？這也是它的作用。所謂俱生法的增上性，也只是如此運作而已，所以這不是過失。"這應是低劣的作用，這應是殊勝的作用"，如是以偏袒方式的運作是偏袒，似乎要斷除這種偏袒，這是其意趣。 "在不定中所愿"，由此顯示以其他心所的方式所愿。無瞋就是慈。因此，它就是以"慈、慈愛"等方式所說明的。舍是指他們與慈一起設想的那個舍，就是處中舍而已。 475. "身惡行等事"是指他人的生命、財物、妻子等。不壓伏是壓伏的對治。應當理解，以從身惡行等事收斂的行為為說明，就是說從身惡行等收斂的行為。因為諸離不適合以不作惡行事為現起，而是以不作惡行，離以善良方式收斂，而慚愧則以厭惡等方式不作，這是它們的差別。 476. 諸行是指行蘊諸法而說。因為這裡是指這些，否則應當說三十八。如心，與之相應的諸法在第二也是有行的，所以說"這裡只是有行性的差別"。其餘的是在第一所說的諸法。 "其餘的與第五相應"，這裡如何理解悲、喜、舍與舍相應心共存？是從前分的狀態。因為已達安止的悲、喜不與舍相應心共存，但在其他情況下也可以與舍相應心共存，這是諸阿阇黎的觀點。 色無色界善的生起是通過清凈的身業等的心定，不是通過凈化身業等，也不是通過斷除和止息惡行邪命，所以在廣大心生起中諸離是不可能的，因此說"除去三離"。"從那裡"是指從色界初禪所說的心所。"那些"是指色界第五禪所說的心所。如果這樣與色界有什麼差別？所以說"這裡只是無色界性的差別"。 "在初禪"是指具有初禪。"在道識"是指在四種道識中都應以所說的方式理解，這是其關聯。"在第二禪等類別的道識"，這裡的"等"字包括第三、第四、第五禪。對於所說"以所說的方式"，如果問是否無差別，爲了顯示那個而說"悲、喜"等。其中，因為諸道識以涅槃為所緣，而悲、喜以有情為所緣，所以它們在其中不可能存在。在道法中，由於基礎等的限定，有時可能缺少正思惟，但不會缺少諸離，因為聖道必然以斷除身惡行等的方式運作，所以諸離是確定的。

478.Na hiriyati na lajjatīti ahiriko, puggalo, cittaṃ, taṃsampayuttadhammasamudāyo vā. 『『Ahirikka』』nti vattabbe ekassa kakārassa lopaṃ katvā 『『ahirika』』nti vuttaṃ. 『『Na ottappa』』nti ottappassa paṭipakkhabhūtaṃ dhammamāha. Ajigucchanaṃ ahīḷanaṃ. Alajjā aviriḷā. Tehevāti kāyaduccaritādīhi eva. Asārajjaṃ nibbhayatā. Anuttāso asambhamo. Vuttapaṭipakkhavasenāti alajjanākārena pāpānaṃ karaṇarasaṃ ahirikaṃ, anuttāsākārena anottappaṃ, vuttappakāreneva pāpato asaṅkocanapaccupaṭṭhānāni attani, paresu ca agāravapadaṭṭhānāni. Gāmasūkarassa viya asucito kilesāsucito ajigucchanaṃ ahirikena hoti, salabhassa viya aggito pāpato anuttāso anottappena hotīti evaṃ vuttappaṭipakkhavasena vitthāro veditabbo.

479.Lubbhanti tenātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayānusārena veditabbaṃ. Lubbhantīti abhigijjhanti. Muyhantīti na bujjhanti. Ārammaṇaggahaṇaṃ 『『mama ida』』nti taṇhābhinivesavasena abhinivissa ārammaṇassa avissajjanaṃ, na ārammaṇakaraṇamattaṃ. Abhisaṅgo abhimukhabhāvena āsatti. Apariccāgo avijahanaṃ, dummocanīyatā vā. Assādadassanaṃ assādadiṭṭhi. 『『Assādānupassino ca taṇhā pavaḍḍhatī』』ti (saṃ. ni. 2.52, 54, 57) hi vuttaṃ.

1. Dhammasabhāvassa yāthāvato adassanaṃ cittassa andhabhāvo. Aññāṇaṃ ñāṇapaṭipakkho. Sampaṭivijjhituṃ asamatthatā asampaṭivedho. Yathā ñāṇaṃ ārammaṇasabhāvaṃ paṭivijjhituṃ na labbhati, mohassa tathā pavatti ārammaṇasabhāvacchādanaṃ. Asammāpaṭipattiṃ paccupaṭṭhapeti, sammāpaṭipattiyā paṭipakkhabhāvena gayhatīti vā asammāpaṭipattipaccupaṭṭhāno. Yassa uppajjati, tassa andhakaraṇaṃ andhakāro, tathā paccupatiṭṭhatīti andhakārapaccupaṭṭhāno.

481.Micchāti dhammasabhāvassa viparītaṃ, niccāditoti attho. Ayoniso abhiniveso anupāyābhiniveso uppathābhiniveso. Dhammasabhāvaṃ atikkamitvā parato āmasanaṃ parāmāso. Viparītaggāhavasena 『『idameva saccaṃ, moghamañña』』nti (ma. ni. 2.187, 202, 203; 3.27-29) abhinivisanaṃ micchābhiniveso.

1. Yassa dhammassa vasena uddhataṃ hoti cittaṃ, taṃsampayuttadhammā vā, so dhammo uddhaccaṃ. Avūpasamoti asannisinnaappasannabhāvamāha. Anavaṭṭhānarasanti calanakiccaṃ. Bhantattanti paribbhamanākāraṃ. Cetaso avūpasameti nipphādetabbe payojane bhummaṃ, avūpasamapaccayabhūtaṃ ārammaṇaṃ vā 『『avūpasamo』』ti vuttaṃ. Akusaladhammānaṃ ekantanihīnatāya 『『akusalabhāvena ca lāmakatta』』nti vuttaṃ.

我來為您翻譯這段巴利文： 478. 不慚不愧叫做無慚，指人、心，或與之相應的法的集合。應說"無慚"時，省略一個"k"音而說"無慚"。"無愧"是說與愧相對的法。不厭惡是不嫌棄。無慚是無恥。"正是由那些"是指正是由身惡行等。不怯是無畏。無懼是不驚慌。"依對立面而說"是指無慚以無恥的方式而以造作惡為作用，無愧以無懼的方式，以所說的方式而以不從惡收斂為現起，以對自己和他人不恭敬為足處。如同村豬不厭惡不凈，無慚不厭惡煩惱不凈；如同飛蛾不怕火，無愧不怕惡，應當如是依對立面理解詳細內容。 479. 在"由此而貪"等中應說的，應依前述方法理解。"貪"是強烈渴求。"癡"是不覺悟。取所緣是以"這是我的"的方式以渴愛執著而不放棄所緣，不僅僅是取所緣。執著是面向著的執著。不捨是不放棄，或難以解脫。見味是味著的見解。因為說"隨觀味著者的渴愛增長"。 480. 不見法的真實自性是心的盲目。無知是智的對立。不能通達是不通達。如同智不能通達所緣自性，癡如是活動是覆蔽所緣自性。顯現不正確的修行，或因為與正確修行相對而被理解，故說以不正確修行為現起。對於它生起者造成黑暗是黑暗，如是安住故說以黑暗為現起。 481. "邪"是與法的自性相反，即與常等相反的意思。非如理執著是以不當方式執著、以邪道執著。超越法的自性而取著是執取。以相反的執取方式而執著"唯此為真實，其他都是虛妄"是邪執著。 482. 由於某法而心變得掉舉，或相應諸法，那個法就是掉舉。不寂靜是說不安穩不清凈的狀態。以動搖為作用是說動搖的功能。散亂是指流散的狀態。"心不寂靜"是說在應成就的目的上的處格，或說被稱為"不寂靜"的是不寂靜的緣的所緣。由於不善法一向低劣，所以說"以不善性而劣"。

1. Thinamiddhamettha aniyataṃ, na mānādīti thinamiddhassa aniyatatā ca ettha dutiyacitte paṭhamākusalato viseso.

Anussāhanāvasīdanabhāvena saṃhatabhāvo thinaṃ, tena yogato cittaṃ thinaṃ, tassa bhāvoti thinatā. Asamatthatāvighātavasena akammaññatā middhaṃ. Yasmā tato eva tena sampayuttadhammā medhitā vihatasāmatthiyā honti, tasmā 『『middhanatā middha』』nti vuttaṃ. Anussāhalakkhaṇanti ussāhapaṭipakkhalakkhaṇaṃ. Vīriyassa avanodanaṃ khipanaṃ vīriyāvanodanaṃ. Sampayuttadhammānaṃ saṃsīdanākārena paccupatiṭṭhati, tesaṃ vā saṃsīdanaṃ paccupaṭṭhapetīti saṃsīdanapaccupaṭṭhānaṃ. Akammaññatālakkhaṇanti ettha kāmaṃ thinampi akammaññasabhāvameva, taṃ pana cittassa, middhaṃ vedanādikkhandhattayassāti ayamettha viseso. Tathā hi pāḷiyaṃ 『『tattha katamaṃ thinaṃ? Yā cittassa akallatā akammaññatā. Tattha katamaṃ middhaṃ? Yā kāyassa akallatā akammaññatā』』ti (dha. sa. 1162-1163) ca ādinā imesaṃ niddeso pavatto. Onahanaṃ viññāṇadvārānaṃ pidahanaṃ. Līnatā līnākāro ārammaṇaggahaṇe saṅkoco. Yasmā thinena cittasseva saṃhananaṃ hoti, middhena pana vedanādikkhandhattayassa viya rūpakāyassāpi, tasmā taṃ pacalāyikāniddaṃ paccupaṭṭhapetīti pacalāyikāniddāpaccupaṭṭhānaṃ vuttaṃ. Arati pantasenāsanesu, adhikusaladhammesu ca arocanā. Vijambhikā vijambhanasaṅkhātassa kāyaduṭṭhullassa kāraṇabhūtā saṃkilesappavatti. Arativijambhikādīsūti ca ādi-saddena tandiādīnaṃ gahaṇaṃ. Nipphādetabbe payojane cetaṃ bhummavacanaṃ.

Avasesā soḷasa. Māno panettha aniyato hoti, tena saddhiṃ sattaraseva honti. Paṭṭhāne hi 『『saṃyojanaṃ dhammaṃ paṭicca saṃyojano dhammo uppajjati hetupaccayā』』ti ettha catukkhattuṃ kāmarāgena, tikkhattuṃ paṭighena ca māno vicikicchā bhavarāgoti tayopete sakadāgāmino saṃyojanānaṃ saṃyojanehi dasavidhā yojanāti dassitāya dasavidhāya yojanāya 『『kāmarāgasaṃyojanaṃ paṭicca mānasaṃyojanaṃ avijjāsaṃyojana』』nti (paṭṭhā. 3.4.1) vatvā 『『kāmarāgasaṃyojanaṃ paṭicca avijjāsaṃyojana』』nti (paṭṭhā. 3.4.1) tathā 『『mānasaṃyojanaṃ paṭicca bhavarāgasaṃyojanaṃ avijjāsaṃyojana』』nti (paṭṭhā 3.4.1) vatvā 『『bhavarāgasaṃyojanaṃ paṭicca avijjāsaṃyojana』』nti (paṭṭhā. 3.

我來為您翻譯這段巴利文： 483. 這裡昏沉睡眠是不定的，不是慢等，昏沉睡眠的不定性是這裡第二心與第一不善心的差別。 以不振作沉沒的狀態而聚合的狀態是昏沉，由於與此相應，心成為昏沉，其狀態是昏沉性。以無能力損害的方式而不適業是睡眠。因為正是由於這個原因，與之相應的諸法被損害了能力，所以說"睡眠性是睡眠"。以無振作為相是指與振作相對為相。精進的推倒拋棄是精進推倒。以相應諸法沉沒的方式安住，或使它們顯現沉沒，故說以沉沒為現起。以不適業為相，這裡雖然昏沉也是不適業的自性，但那是心的，而睡眠是受等三蘊的，這是這裡的差別。因此在聖典中說"其中什麼是昏沉？是心的不適性、不適業性。其中什麼是睡眠？是身的不適性、不適業性"等，這樣解說這些。覆蓋是關閉識的諸門。萎靡是萎靡的狀態，在取所緣時退縮。因為由昏沉只有心的收縮，而由睡眠則如受等三蘊也有色身的，所以它顯現打盹的睡眠，故說以打盹睡眠為現起。不樂是對邊遠住處和殊勝善法的不喜歡。呵欠是指身體粗重稱為呵欠的染污活動的因。在"不樂呵欠等"中，"等"字包括懈怠等。這是在應成就的目的上的處格用法。 其餘的十六。這裡慢是不定的，與之一起正好是十七。因為在《發趣論》中"緣結法而結法以因緣生起"，在這裡四次與欲貪，三次與嗔恚，慢、疑、有貪這三個是一來者的諸結與諸結的十種結合，顯示這十種結合說："緣欲貪結而有慢結、無明結"，如是說"緣欲貪結而有無明結"，同樣說"緣慢結而有有貪結、無明結"，說"緣有貪結而有無明結"。

4.1) ca evamāgatāhi yojanāhi mānassa aniyatabhāvo pakāsito. 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 dasavidhena. Dasavidhāva ca dassitāti. Seyyādivasena uccato namanaṃ unnati. Unnamanavaseneva saṃpaggaharaso. Na vīriyaṃ viya taṃtaṃkiccasādhane abbhussahanavasena. Omānassāpi attānaṃ avaṃ katvā gahaṇampi sampaggahaṇavasenevāti daṭṭhabbaṃ. Ketu vuccati accuggatadhajo, idha pana ketu viyāti ketu, uḷāratamādibhāvo. Taṃ ketubhāvasaṅkhātaṃ ketuṃ kāmetīti ketukamyaṃ, cittaṃ. Yassa dhammassa vasena ketukamyaṃ, sā ketukamyatā. 『『Aha』』nti pavattanato mānassa diṭṭhisadisī pavattīti so diṭṭhiyā saddhiṃ ekacittuppāde na pavattati, attasinehasannissayo cāti āha 『『diṭṭhivippayuttalobhapadaṭṭhāno』』ti.

Etthāpi cāti ca-saddena thinamiddhaṃ ākaḍḍhati.

485.Dussantīti byāpajjanti. Caṇḍikkaṃ kujjhanaṃ. Attano pavattiākāravasena, virūpasaṃsappanakaaniṭṭharūpasamuṭṭhāpanavasena ca visappanaraso. Kāyassa vijjhattabhāvāpādanato attano nissayadahanaraso. Dussanaṃ attano, parassa ca upabhogaphalakālesu aniṭṭhattā visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabboti sabbena sabbaṃ aggahetabbataṃ dasseti.

1. Yaṃ parasampattīsu issākaraṇaṃ, sā issāti dassento āha 『『issāyanā issā』』ti . Usūyanaṃ asahanaṃ. Tatthevāti parasampattīsu eva. Abhiratipaṭipakkhabhūtaṃ issāya kiccaṃ, na abhiratiyā abhāvamattanti āha 『『anabhiratirasā』』ti.

2. Maccharayogena 『『maccharī』』ti pavattamānaṃ maccharisaddaṃ gahetvā āha 『『maccharabhāvo macchariya』』nti. Niruttinayena pana mā idaṃ acchariyaṃ aññesaṃ hotu, mayhameva hotūti macchariyanti porāṇā. Taṃ macchariyaṃ vuccamānāni lakkhaṇādīni pariyādāya tiṭṭhati. Saṅkocanapaccupaṭṭhānanti attasampattīnaṃ parehi asādhāraṇabhāvakaraṇena saṅkocanapaccupaṭṭhānaṃ. Kaṭukākāragati kaṭukañcukatā. Attasampatti āvāsādi.

488.Kukatanti ettha akatampi kukatameva. Evañhi vattāro honti 『『yaṃ mayā na kataṃ, taṃ kukata』』nti. Tathā hi vakkhati 『『katākatānusocanarasa』』nti. Evaṃ katākataṃ duccaritaṃ, sucaritañca kukataṃ, taṃ ārabbha vippaṭisāravasena pavattaṃ pana cittaṃ taṃsahacaritatāya idha 『『kukata』』nti gahetvā 『『tassa bhāvo kukkucca』』nti vuttanti daṭṭhabbaṃ. Pacchā anutāpanaṃ vibādhanaṃ pacchānutāpo. Yathāpavattassa katākatākāravisiṭṭhassa duccaritasucaritassa anusocanavasena virūpaṃ paṭisaraṇaṃ vippaṭisāro. Parāyattatāhetutāya dāsabyamiva daṭṭhabbaṃ. Yathā hi dāsabye sati dāso parāyatto hoti, evaṃ kukkucce sati taṃsamaṅgī. Na hi so attano dhammatāya kusale pavattituṃ sakkoti. Atha vā katākatākusalakusalānusocane āyattatāya tadubhayavasena kukkuccena taṃsamaṅgī hotīti taṃ dāsabyaṃ viya hotīti.

Aniyatesu issādīsu thinamiddhasambhavova cāti ca-saddaṃ ānetvā sambandhitabbaṃ.

我來為您翻譯這段巴利文： 4.1. 通過這樣出現的諸結合顯示了慢的不定性。因為如果慢是確定的，欲貪就不會有無慢的生起，有貪也是如此。如果這樣，在《發趣論》中就不會有欲貪的四次結合，只會有三次。也不會有以有貪為根的。這樣諸結與諸結就會是八種結合，而不是十種。但顯示的確實是十種。由於勝等而從高處傾向是高舉。正是以高舉的方式而以執取為作用，不像精進那樣以奮起的方式成就各種作用。對於劣慢，把自己置於低處而執取也應當理解是以執取的方式。幢被稱為高豎的旗，這裡是如幢的意思，即最殊勝等的狀態。欲求那稱為幢性的幢叫做欲幢，即心。由於某法而有欲幢，那就是欲幢性。因為以"我"的方式運作，慢的運作與見相似，所以它不與見在同一心生起中運作，而且依止自愛，所以說"以離見貪為足處"。 "這裡也"的"也"字包含昏沉睡眠。 485. "瞋恨"是生氣。暴躁是忿怒。以自己運作的方式，以醜陋蠕動和產生不可意色的方式而以擴散為作用。因為使身體成為被刺穿的狀態，所以以燒害自己依處為作用。瞋恨在自己和他人受用果報時是不可意的，應當如混毒的腐尿般看待，顯示應當完全不取。 486. 顯示對他人的成就所作的妒忌是嫉，說"妒忌性是嫉"。妒羨是不能忍受。"正是在那裡"是正是在他人的成就中。嫉的作用是與喜悅相對的，不僅僅是無喜悅，所以說"以不喜悅為作用"。 487. 取"慳"字以慳相應而運作，說"慳性是慳吝"。但依語源學的方法，古人說"愿這殊勝不屬於他人，只屬於我"是慳吝。那慳吝包含所說的諸相等。"以收斂為現起"是以使自己的成就不與他人共有而以收斂為現起。辛辣狀態是辛辣性。自己的成就是住處等。 488. "惡作"中，未作也是惡作。因為說話者會這樣說："我未作的，那是惡作。"因此將說"以追悔已作未作為作用"。如是已作未作的惡行和善行是惡作，但緣此而以追悔方式運作的心，因為與之相伴，這裡取為"惡作"，所以說"其狀態是惡作"，應當如是理解。後悔是後來的折磨。對已生起的具有已作未作相的惡行善行以追悔方式而不正確地憶念是追悔。因為是依賴他人的原因，應當如奴役般看待。因為如同在奴役中奴隸依賴他人，如是在惡作中具有惡作者也是。或者說因為在追悔已作未作的不善善時是依賴的，所以具有惡作者依那兩者而有惡作，因此它如同奴役。 在不定的嫉等中也有昏沉睡眠的可能，應當帶來"也"字來連線。

490.Pavattiṭṭhitimattoti khaṇaṭṭhitimatto. 『『Nivāte dīpaccīnaṃ ṭhiti viyā』』ti hi evaṃ vuttacittaṭṭhiti viya santānaṭṭhitiyā paccayo bhavituṃ asamattho nicchayābhāvena asaṇṭhahanato cetaso pavattipaccayamattatāya pavattiṭṭhitimatto. Tenāha 『『dubbalo samādhī』』ti. Vigatā cikicchāti cikicchituṃ dukkaratāya vuttaṃ, na sabbathā vicikicchāya cikicchābhāvatoti tadatthamattaṃ dasseti. 『『Evaṃ nu kho, nanu kho』』tiādinā saṃsappanavasena setīti saṃsayo. Kampanarasāti nānārammaṇe cittassa kampanakiccā. Uddhaccañhi attanā gahitākāre eva ṭhatvā bhamatīti ekārammaṇasmiṃyeva vipphandanavasena pavattati. Vicikicchā pana yadipi rūpādīsu ekasmiṃyeva ārammaṇe uppajjati, tathāpi 『『evaṃ nu kho, nanu kho, idaṃ nu kho, aññaṃ nu kho』』ti aññaṃ gahetabbākāraṃ apekkhatīti nānārammaṇe kampanaṃ hotīti. Anicchayaṃ dveḷhakaṃ paccupaṭṭhapetīti anicchayapaccupaṭṭhānā. Anekaṃsassa ārammaṇe nānāsabhāvassa gahaṇākārena paccupatiṭṭhatīti anekaṃsagāhapaccupaṭṭhānā.

491.Sattārammaṇattāti sattapaññattiārammaṇattā. Nanu ca paññattiārammaṇāpi vipākā hontīti codanaṃ sandhāyāha 『『ekantaparittārammaṇā hi kāmāvacaravipākā』』ti. Viratiyopi vipākesu na santīti etthāpi nanu kesuci vipākesu viratiyopi santīti codanaṃ manasi katvā āha 『『pañca sikkhāpadā kusalāyevāti hi vutta』』nti, tena lokiyavipākesu viratiyo na santīti dasseti.

Tesanti rūpāvacarādivipākaviññāṇānaṃ. Janetabbajanakasambandhe hi idaṃ sāmivacanaṃ.

492.Teti te ahetukakiriyasaṅkhārā. Tattha kusalavipākamanodhātusampayuttehi samānā ahetukakiriyamanodhātusampayuttā, somanassasahagatasantīraṇasampayuttehi samānā hasituppādasampayuttā, upekkhāsahagatasantīraṇasampayuttehi samānā voṭṭhabbanasampayuttāti imamatthaṃ dassentena 『『kusala…pe… samānā』』ti vatvā tato labbhamānaṃ visesaṃ dassetuṃ 『『manoviññāṇadhātudvaye panā』』tiādi vuttaṃ. Vīriyasabbhāvato balappatto samādhi hoti 『『vīriyantaṃ bala』』nti katvā.

Samucchedaviratīhi eva arahantānaṃ viramanakiccassa niṭṭhitattā kiriyacittesu viratiyo na santīti āha 『『ṭhapetvā viratiyo』』ti. Kāmāvacarasahetukakiriyasaṅkhārānaṃ kāmāvacarakusalehi viratikato viseso atthi, mahaggatesu pana tādisopi natthīti āha 『『sabbākārenapī』』ti, dhammato, ārammaṇato, pavattiākāratoti sabbapakārenapīti attho.

Iti saṅkhārakkhandhe vitthārakathāmukhavaṇṇanā.

Atītādivibhāgakathāvaṇṇanā

Abhidhammantogadhampi suttantabhājanīyaṃ suttantanayo eva, ekantaabhidhammanayo pana abhidhammabhājanīyanti āha 『『abhidhamme padabhājanīyanayenā』』ti.

我來為您翻譯這段巴利文： 490. 僅是運作的住立是指僅是剎那的住立。因為如所說"如無風中燈焰的住立"，這樣所說的心的住立，像相續的住立的緣一樣，因為以無決定而不安立，所以不能成為相續住立的緣，僅是運作的緣性，故是僅是運作的住立。因此說"微弱的定"。"離開疑惑"是因為難以思慮而說，不是完全沒有疑惑的思慮性，所以只顯示那個意義。以"是這樣嗎，不是這樣嗎"等方式遊移而住是疑。"以動搖為作用"是指心在不同所緣中的動搖作用。因為掉舉只是停留在自己所取的行相中而轉動，所以只在一個所緣中以波動的方式運作。而疑雖然在色等一個所緣中生起，但因為期待"是這樣嗎，不是這樣嗎，是這個嗎，是其他嗎"等其他應取的行相，所以是在不同所緣中的動搖。使顯現不決定、猶豫，故說以不決定為現起。以在所緣中取不確定的種種自性的行相而安住，故說以不確定執取為現起。 491. "因為以有情為所緣"是因為以有情概念為所緣。考慮到"難道以概念為所緣的不也是異熟嗎"這個質疑而說"因為欲界異熟一向是以有限為所緣"。"諸離也不在異熟中"，這裡也考慮到"難道在某些異熟中不也有諸離嗎"這個質疑而說"因為說五學處只是善的"，由此顯示在世間異熟中沒有諸離。 "它們的"是指色界等異熟識的。這裡的屬格是在能生所生的關係中。 492. "它們"是指那些無因作用行。其中與善異熟意界相應的與無因作用意界相應的相同，與悅俱推度相應的與生笑相應的相同，與舍俱推度相應的與確定相應的相同，顯示這個意義，說了"善...等...相同"之後，爲了顯示由此得到的差別而說"但在二意識界中"等。因為有精進而定得到力量，因為"精進是力"。 因為阿羅漢由斷離而已完成離的作用，所以在作用心中沒有諸離，因此說"除去諸離"。欲界有因作用行與欲界善在諸離上有差別，但在廣大中沒有這樣的差別，所以說"在一切方面"，意思是在法、所緣、運作方式等一切方面。 以上是在行蘊中詳細解說的註釋。 過去等分別解說的註釋 即使包含在阿毘達磨中的經分別也是經的方法，而純阿毘達磨方法是阿毘達磨分別，所以說"以阿毘達磨中詞分別的方法"。

1. Bhagavatā pana evaṃ khandhā vitthāritāti sambandho. Tasmā imāyapi pāḷiyā vasena khandhānaṃ saṃvaṇṇanaṃ karissāmāti adhippāyo. Yaṃ kiñcīti ettha yanti sāmaññena aniyamadassanaṃ. Kiñcīti pakārabhedaṃ āmasitvā aniyamadassanaṃ. Ubhayenāpi atītaṃ vā…pe… santike vā appaṃ vā bahuṃ vā yādisaṃ vā tādisaṃ vā napuṃsakaniddesārahaṃ sabbaṃ byāpetvā gaṇhātīti āha 『『anavasesapariyādāna』』nti. Evaṃ pana aññesupi napuṃsakaniddesārahesu pasaṅgaṃ disvā tattha adhippetatthaṃ aticca pavattanato atippasaṅgassa niyamanatthaṃ rūpanti vuttanti dassento 『『rūpanti atippasaṅganiyamana』』nti āha. Yaṃ kiñcīti ca yaṃ-saddaṃ ekaṃ padaṃ, sanipātaṃ kiṃ-saddañca ekaṃ padanti gahetvā aniyamekatthadīpanato 『『padadvayenāpī』』ti vuttaṃ. Assāti rūpassa. Atītādinā vibhāgaṃ ārabhati atītānāgatapaccuppannantiādinā.

494.Addhāsantatisamayakhaṇavasenāti ettha cutipaṭisandhiparicchinne kāle addhā-saddo vattatīti 『『ahosiṃ nu kho ahamatītamaddhāna』』ntiādisuttavasena (ma. ni. 1.18; saṃ. ni. 2.20) viññāyati. Tathā hi bhaddekarattasuttepi 『『atītaṃ nānvāgameyyā』』tiādinā (ma. ni. 3.272, 275, 276, 277) addhāvaseneva atītādibhāvo vutto. 『『Tayome, bhikkhave, addhā, katame tayo? Atīto addhā anāgato addhā paccuppanno addhā』』ti (dī. ni. 3.305; itivu. 63) pana paramatthato paricchijjamāno addhā niruttipathasuttavasena khaṇaparicchinno vutto. Tattha hi 『『yaṃ, bhikkhave, rūpaṃ jātaṃ…pe… pātubhūtaṃ. Atthīti tassa saṅkhā』』ti (saṃ. ni.

我來為您 譯這段巴利文： 493. 這是與"世尊如是詳說諸蘊"相連。因此意趣是"我們也將依此聖典文句解說諸蘊"。"任何"中，"任"是以一般方式顯示不確定。"何"是觸及種類差別而顯示不確定。兩者都遍及過去或...乃至...近或少或多或如是或如是等一切應以中性詞表示的，所以說"完全無餘"。但是看到這樣在其他應以中性詞表示的情況中也有關聯，爲了限定超越所要表達的意義而運作的過度關聯，所以說"色"，顯示說"色是爲了限定過度關聯"。"任何"中，取"任"字為一個詞，帶有虛詞的"何"字為一個詞，因為顯示不確定的一個意義，所以說"以兩個詞也"。"它的"是指色的。以過去等開始分別，以過去、未來、現在等。 494. "依時段、相續、時節、剎那"中，依據"我是否存在於過去時段"等經，可知時段詞用於生死相限的時間。因此在《一夜賢者經》中也以"不應追隨過去"等方式只依時段說明過去等性。但在"諸比丘，這三個時段，哪三個？過去時段、未來時段、現在時段"中，從究竟意義上限定的時段，依《詞句道經》說是以剎那限定的。因為在那裡說"諸比丘，已生...乃至...已顯現的色，有此稱謂"。;

3.62) vijjamānassa paccuppannatā, tato pubbe, pacchā ca atītānāgatatā vuttā. Tadaññasuttesu pana yebhuyyena cutipaṭisandhiparicchinno atītādiko addhā vuttoti so eva idhāpi 『『addhāvasenā』』ti vutto.

Sītaṃ sītassa sabhāgo, tathā uṇhaṃ uṇhassa. Yaṃ pana sītaṃ, uṇhaṃ vā sarīre sannipatitaṃ santānavasena pavattamānaṃ anūnaṃ anadhikaṃ ekākāraṃ, taṃ eko utūti vuccatīti sabhāgautuno anekattā eka-ggahaṇaṃ kataṃ, evaṃ āhārepi. Ekavīthiekajavanasamuṭṭhānanti pañcachaṭṭhadvāravasena vuttaṃ. Santatisamayakathā vipassakānaṃ upakāratthāya aṭṭhakathāsu kathitā. Janako hetu, upathambhako paccayo, tesaṃ uppādanaṃ, upatthambhanañca kiccaṃ. Yathā bījassa aṅkuruppādanaṃ, pathavīādīnañca tadupatthambhanaṃ, kammassa kaṭattārūpavipākuppādanaṃ, āhārādīnaṃ tadupatthambhanaṃ, evaṃ ekekassa kalāpassa, cittuppādassa ca janakānaṃ kammānantarādipaccayabhūtānaṃ, upatthambhakānañca sahajātapurejātapacchājātānaṃ kiccaṃ yathāsambhavaṃ yojetabbaṃ. Evaṃ utuādīnaṃ sabhāgavisabhāgatāsambhavato taṃsamuṭṭhānānaṃ rūpānaṃ santativasena atītādivibhāgo vutto, kammassa pana ekabhavanibbattakassa sabhāgavisabhāgatā natthīti taṃsamuṭṭhānānaṃ rūpānaṃ santativasena atītādivibhāgaṃ avatvā upatthambhakavaseneva vutto. Yadā pana liṅgaparivattanaṃ hoti, tadā balavatā akusalena purisaliṅgaṃ antaradhāyati, dubbalena kusalena itthiliṅgaṃ pātubhavati. Dubbalena ca akusalena itthiliṅgaṃ antaradhāyati, balavatā kusalena purisaliṅgaṃ pātubhavatīti kammasamuṭṭhānarūpānampi attheva visabhāgatāti tesampi santativasena atītādivibhāgo sambhavati, so pana na sabbakālikoti na gahito.

Taṃtaṃsamayanti ekamuhuttādiko so so samayo etassāti taṃtaṃsamayaṃ, rūpaṃ, taṃtaṃsamayavantanti attho.

Tatopubbeti tato khaṇattayassa pariyāpattito pubbe. Anuppannattā anāgataṃ. Pacchāti tato pacchā. Khaṇattayaṃ atikkantattā atītaṃ. Yassa hetukiccaṃ, paccayakiccañca niṭṭhitattā atikkantaṃ, taṃ atītaṃ uppādakkhaṇe hetukiccaṃ, uppannaphalattā niṭṭhitañcāti daṭṭhabbaṃ. Tīsupi khaṇesu paccayakiccaṃ. Pathavīādīnaṃ sandhāraṇādikaṃ, phassādīnaṃ phusanādikañca attano kiccaṃ sakiccaṃ, sakiccassa karaṇakkhaṇo sakiccakkhaṇo, saha vā kiccena sakiccaṃ, yasmiṃ khaṇe sakiccaṃ rūpaṃ vā arūpaṃ vā hoti, so sakiccakkhaṇo, tasmiṃ khaṇe paccuppannaṃ. Ettha ca khaṇādikathāyaṃ 『『tato pubbe anāgataṃ, pacchā atīta』』nti vacanaṃ addhādīsu viya bhedābhāvato nippariyāyaṃ. Addhādivasena hi aññeva dhammā atītā aññe anāgatā aññe paccuppannā labbhanti, khaṇādivasena pana natthi dhammato bhedo, kālato eva bhedo. Uppādato pubbe anāgato , khaṇattaye vattamāno, tato paraṃ atītoti nippariyāyā, addhāpaccuppannādi viya kenaci pariyāyena atītamanāgatanti ca vattabbatābhāvato.

我來為您翻譯這段巴利文： 3.62. 說明存在的是現在性，在那之前和之後是過去未來性。但在其他經中，多數說明以生死所限定的過去等時段，所以這裡也說"依時段"就是指那個。 冷與冷是同類，熱與熱也是如此。而在身體中聚集的冷或熱，依相續而運作，不增不減，同一行相，這被稱為一個時節，因為同類時節有多個所以取"一"字，在食中也是如此。"一路一速行生起"是就五六門而說。相續時節的論述是在註釋書中爲了利益觀者而說的。能生是因，支援是緣，它們的生起和支援是作用。如種子生起芽，地等支援它，業生起所造色和異熟，食等支援它，如是對每一聚和心生起，應當適當地配合能生的業等無間緣等，和支援的俱生、前生、後生的作用。如是因為時節等有同類異類的可能，所以說它們所生的諸色依相續而有過去等分別，但業生一有而沒有同類異類性，所以沒有說它們所生的諸色依相續而有過去等分別，只依支援而說。但當性別轉變時，由強力不善而男性消失，由弱力善而女性顯現，由弱力不善而女性消失，由強力善而男性顯現，所以業所生色也有異類性，它們也可能依相續而有過去等分別，但因為那不是恒常的所以沒有取。 "具有某時"是指具有一刻等那個時節的色，意思是具有某某時節。 "在那之前"是在那包含三剎那之前。因為未生起所以是未來。"之後"是在那之後。因為超過三剎那所以是過去。應當理解，因為因的作用和緣的作用已完成而超過的是過去，在生起剎那因的作用已完成，因為果已生起。在三剎那中都有緣的作用。地等的支援等，觸等的觸知等是自己的作用叫做自作用，作自作用的剎那是自作用剎那，或與作用一起是自作用，在某剎那色或無色有自作用，那是自作用剎那，在那剎那是現在。這裡在剎那等的論述中說"在那之前是未來，之後是過去"是無比喻的，因為像在時段等中沒有差別。因為依時段等方式得到某些法是過去，其他是未來，其他是現在，但依剎那等方式沒有法的差別，只有時間的差別。在生起之前是未來，在三剎那中運作，在那之後是過去，是無比喻的，因為不像時段現在等可以依某種比喻說是過去未來。

1. Heṭṭhā vuttaṃ ajjhattikabāhirabhedaṃ sandhāya 『『vuttanayo evā』』ti vatvā tena aparitussamānena yadipi tattha ajjhattameva ajjhattikanti saddattho labbhati, tathāpi attheva ajjhattaajjhattikasaddānaṃ, bahiddhābāhirasaddānañca aññamaññaṃ atthabhedo. Tathā hi ajjhattikasaddo saparasantānikesu cakkhādīsu rūpādīsu bāhirasaddo viya pavattati, ajjhattasaddo pana tassa tassa sattassa sasantānikesveva cakkhurūpādīsu tato aññesu bahiddhāsaddo viya pavattati. Tasmā tamatthaṃ dassetuṃ 『『apicā』』tiādi vuttaṃ. Tattha idhāti imasmiṃ suttantanaye. Niyakajjhattampi na pubbe vuttaajjhattikameva, parapuggalikampi na pubbe vuttabāhiramevāti adhippāyo.

2. Hīnapaṇītabhedo pariyāyato, nippariyāyato ca veditabboti sambandho. Tadeva sudassīnaṃ rūpaṃ. Yatthāti yasmiṃ ārammaṇabhūte. Yaṃ ārammaṇaṃ katvā akusalavipākaviññāṇaṃ uppajjati, taṃ hīnaṃ aniṭṭhabhāvato. Yaṃ kusalavipākaṃ, taṃ paṇītaṃ iṭṭhabhāvato. Yathā hi akusalavipāko sayaṃ aniṭṭho aniṭṭhe eva uppajjati, na iṭṭhe, evaṃ kusalavipākopi sayaṃ iṭṭho iṭṭhe eva uppajjati, na aniṭṭhe. Tathā hi vuttaṃ aṭṭhakathāyaṃ –

『『Akusalakammajavasena aniṭṭhā pañca kāmaguṇā vibhattā, kusalakammajaṃ pana aniṭṭhaṃ nāma natthi, sabbaṃ iṭṭhameva. Kusalakammajavasena iṭṭhā pañca kāmaguṇā vibhattā. Kusalakammajañhi aniṭṭhaṃ nāma natthi, sabbaṃ iṭṭhamevā』』ti (vibha. aṭṭha. 6) ca.

Tattha manāpānipi kānici hatthirūpādīni akusalakammanibbattāni santi, na pana tāni tesaṃyeva hatthiādīnaṃ sukhassa hetubhāvaṃ gacchanti. Tassa tasseva hi sattassa attanā katena kusalena nibbattaṃ sukhassa paccayo hoti, akusalena nibbattaṃ dukkhassa. Tasmā kammajānaṃ iṭṭhāniṭṭhatā kammakārakasattassa vasena yojanārahā siyā. Tattha yaṃ vuttaṃ 『『kusalakammajaṃ aniṭṭhaṃ nāma natthī』』ti, na ca vuttaṃ 『『akusalakammajaṃ iṭṭhaṃ nāma natthī』』ti, tena akusalakammajampi sobhanaṃ parasattānaṃ iṭṭhaṃ atthīti anuññātaṃ bhavissati, kusalakammajaṃ pana sabbesaṃ iṭṭhamevāti.

Tiracchānagatānaṃ pana kesañci manussarūpaṃ amanāpaṃ, yato te disvāva palāyanti, manussā ca devatārūpaṃ passitvā bhāyanti, tesampi vipākaviññāṇaṃ taṃ rūpaṃ ārabbha kusalavipākameva uppajjati, tādisassa pana puññassa abhāvā na tesaṃ tattha abhirati hoti. Kusalakammajassa pana aniṭṭhassa abhāvo viya akusalakammajassa ca iṭṭhassa abhāvo vattabbo. Hatthiādīnampi hi akusalakammajaṃ manussānaṃ akusalavipākasseva ārammaṇaṃ, kusalakammajaṃ pana pavatte samuṭṭhitaṃ kusalavipākassa. Iṭṭhārammaṇena pana vomissakattā appakaṃ akusalakammajaṃ bahulaṃ akusalavipākuppattiyā kāraṇaṃ na bhavissatīti sakkā viññātuṃ, vipākaṃ pana na sakkā vañcetunti vipākavasena iṭṭhāniṭṭhārammaṇavavatthānaṃ suṭṭhu yujjati. Yaṃ pana vuttaṃ 『『aniṭṭhā pañca kāmaguṇā』』ti, taṃ rūpādibhāvasāmaññato kāmaguṇasadisatāya taṃsadisesu tabbohārena vuttaṃ. Iṭṭhāneva hi rūpādīni 『『kāmaguṇā』』ti pāḷiyaṃ (ma. ni. 1.164-165, 177-178, 287; 2.155, 280; 3.57, 190; saṃ. ni.

我來為您翻譯這段巴利文： 495. 說"就是已說的方法"是指前面所說的內外差別，不滿足於此而說"而且"等，雖然在那裡"內"確實得到只是內的詞義，但內內詞和內詞、外外詞和外詞之間還是有相互的意義差別。因為如是內詞像外詞一樣運用於自他相續中的眼等色等，而內詞則只運用於每個有情自相續中的眼色等，像外詞運用於其他。因此爲了顯示那個意義而說"而且"等。其中"這裡"是指在這個經的方法中。意趣是自內也不僅是前面所說的內，他人的也不僅是前面所說的外。 496. "劣勝差別"應當依比喻和無比喻來理解。"正是那個"是善見的色。"在哪裡"是指在哪個成為所緣。以什麼所緣而不善異熟識生起，那是劣的，因為是不可意的。什麼是善異熟，那是勝的，因為是可意的。因為如同不善異熟自身是不可意的只在不可意中生起，不在可意中，如是善異熟也自身是可意的只在可意中生起，不在不可意中。因此在註釋中說： "依不善業生而分別不可意五欲，但善業生沒有所謂不可意的，一切都是可意的。依善業生而分別可意五欲。因為善業生沒有所謂不可意的，一切都是可意的。" 其中有些悅意的象形等是不善業所生的，但它們不成為那些像等自身快樂的因。因為對每個有情，由自己所作的善所生的才成為快樂的緣，由不善所生的成為苦的。因此業生的可意不可意性應當依造業有情而配合。其中說"善業生沒有所謂不可意的"，而沒有說"不善業生沒有所謂可意的"，由此將允許不善業生的莊嚴對其他有情是可意的，但善業生對一切都是可意的。 但對某些畜生，人的形色是不悅意的，因此他們一見就逃跑，人見到天人的形色也害怕，他們的異熟識緣那個色而生起也只是善異熟，但因為缺乏那樣的福德，他們對此沒有喜樂。應當說如同沒有不可意的善業生，也沒有可意的不善業生。因為象等的不善業生對人只是不善異熟的所緣，但善業生在轉起中生起的是善異熟的。但因為與可意所緣混雜，少量的不善業生不會成為多數不善異熟生起的原因，這是可以了知的，但不能欺騙異熟，所以依異熟而確立可意不可意所緣是很恰當的。但說"不可意五欲"，那是依色等的一般性質，因為與欲塵相似，在與它相似者中以它的言說而說。因為只有可意的色等在聖典中稱為"欲塵"。;

5.30) vuttāni. Kāmaguṇavisabhāgā vā rūpādayo 『『kāmaguṇā』』ti vuttā asive sivoti vohāro viya, sabbāni vā iṭṭhāniṭṭhāni rūpādīni taṇhāvatthubhāvato kāmaguṇā eva. Vuttañhi 『『rūpā loke piyarūpaṃ sātarūpa』』ntiādi (dī. ni. 2.400; ma. ni. 1.133). Atisayena pana kamanīyattā suttesu kāmaguṇāti iṭṭharūpādīni vuttāni.

Vuttanayamevāti abhidesena lakkhaṇato dūrasantikaṃ dassitanti āha 『『okāsatopettha upādāyupādāya dūrasantikatā veditabbā』』ti. Tattha kittakato paṭṭhāya rūpaṃ okāsavasena santike nāma, kittakato pana paṭṭhāya dūre nāma? Pakatikathāya kathentānaṃ dvādasa hatthā savanūpacāro nāma, tassa orato santike, parato dūre. Tattha sukhumarūpaṃ dūre hontaṃ lakkhaṇatopi okāsatopi dūre hoti, santike hontaṃ pana okāsatova santike hoti, na lakkhaṇato. Oḷārikarūpaṃ santike hontaṃ lakkhaṇatopi okāsatopi santike hoti, dūre hontaṃ okāsatova hoti, na lakkhaṇato. 『『Upādāyupādāyā』』ti pana vuttattā attano rūpaṃ santike nāma, antokucchigatassāpi parassa dūre. Antokucchigatassa santike, bahi ṭhitassa dūreti evaṃ antogabbhapamukhapariveṇasaṅghārāmasīmāgāmakhettajanapadarajjasamuddacakkavāḷesu tadantogatabahigatānaṃ vasena dūrasantikatā veditabbā.

497.Tadekajjhanti taṃ ekajjhaṃ ekato. Abhisaṃyūhitvāti saṃharitvā, samūhaṃ vā katvā. Abhisaṅkhipitvāti saṅkhipitvā saṅkhepaṃ katvā. 『『Sabbampi rūpaṃ…pe… dassitaṃ hotī』』ti iminā rūpakhandhasaddānaṃ samānādhikaraṇasamāsabhāvaṃ dasseti. Tenevāha 『『na hi rūpato añño rūpakkhandho nāma atthī』』ti.

1. Rāsibhāvūpagamanena vedanākkhandhādayoti dassitā hontīti ānetvā sambandhitabbaṃ.

Santativasena, khaṇādivasena cāti ettha addhāsamayavasena atītādivibhāgassa avacanaṃ sukhādivasena bhinnāya atītādibhāvavacanato. Na hi sukhā eva addhāvasena, samayavasena ca atītādikā hoti, tathā dukkhā eva, adukkhamasukhā eva ca kāyikacetasikādibhāvena bhinnā, tena vedanāsamudāyo addhāsamayavasena atītādibhāvena vattabbataṃ arahati samudāyassa tehi paricchinditabbattā, vedanekadesā pana gayhamānā santatikhaṇehi paricchedaṃ arahanti tathā paricchinditvā gahetabbato. Ekasantatiyaṃ pana sukhādīsu anekabhedabhinnesu yo bhedo paricchinditabbabhāvena gahito, tassa ekappakārassa pākaṭassa paricchedikā taṃsahitadvārālambanappavattā, avicchedena taduppādakekavidhavisayasamāyogappavattā ca santati bhavituṃ arahatīti tassā bhedantaraṃ anāmasitvā paricchedakabhāvena gahaṇaṃ kataṃ, lahuparivattino vā arūpadhammā parivattaneneva paricchedena paricchindanaṃ arahantīti santatikhaṇavaseneva paricchedo vutto. Ekavidhavisayasamāyogappavattā divasampi buddharūpaṃ passantassa, dhammaṃ suṇantassa pavattasaddhādisahitavedanā paccuppannā. 『『Pubbantāparantamajjhattagatā』』ti etena hetupaccayakiccavasena vuttanayaṃ dasseti.

我來為您翻譯這段巴利文： 5.30. 稱為欲塵。或者與欲塵性質不同的色等被稱為"欲塵"，如同不吉祥被稱為吉祥，或者一切可意不可意的色等因為是渴愛的對象所以都是欲塵。因為說"世間的色是可愛的、可樂的"等。但因為特別可愛，所以在經中說可意的色等為欲塵。 "就是已說的方法"是指依特徵而顯示了遠近，所以說"這裡也應當依處所而相對地了知遠近性"。其中從多遠開始色在處所上稱為近，從多遠開始稱為遠？在普通談話時，十二肘是聽聞的範圍，在這之內是近，在這之外是遠。其中細色在遠時依特徵和處所都是遠，但在近時只是依處所是近，不是依特徵。粗色在近時依特徵和處所都是近，在遠時只是依處所是遠，不是依特徵。但因為說"相對地"，所以自己的色是近，即使在胎內的他人的也是遠。對在胎內的是近，對在外的是遠，如是應當依在胎內、門廊、圍墻、僧園、界限、村落、田地、地區、王國、海洋、輪圍山中的內外位置而了知遠近性。 497. "那個一起"是那個一起，即在一起。"積集"是集合，或者造成集合。"總括"是縮略，造成簡略。以"一切色...等...已顯示"顯示色蘊詞是同位格複合詞。因此說"因為沒有除色以外名為色蘊的"。 498. 應當帶來連線"通過成為堆積而顯示受蘊等"。 "依相續和剎那等"中，沒有說依時段時節的過去等分別，是因為已依樂等的差別說明過去等性。因為不只是樂依時段和時節而成為過去等，同樣不只是苦，不只是不苦不樂依身心等性而有差別，因此受的總體應當依時段時節說明過去等性，因為總體應當由它們來限定，但取受的一部分時應當由相續剎那來限定，因為應當如此限定而取。但在一相續中樂等有多種差別，其中取某種差別作為應限定的，對那顯著的一種差別，以與之俱有的門、所緣而運作，以無間斷而生起同一種境界結合而運作的相續應當成為限定者，所以不觸及其他差別而取為限定者，或者無色法因為迅速變化，應當以變化的限定來限定，所以只說依相續剎那的限定。以同一種境界結合而運作，即使整天看佛像、聽法而生起的與信等俱有的受是現在。"到達前際后際中際"顯示依因緣作用而說的方法。

1. Sabyāpārasaussāhasavipākatā kusalādīhi tīhipi sādhāraṇāti asādhāraṇameva dassetuṃ 『『sāvajjakiriyahetuto』』tiādi vuttaṃ. Tattha sāvajjakiriyahetutoti pāṇātipātādigārayhakiriyānimittato. Kilesasantāpabhāvatoti kilesapariḷāhena sadarathabhāvato . Vūpasantasabhāvāya kusalāya vedanāya oḷārikā. Sabyāpāratoti saīhato. Tena yathā pavattamānāyassā vipākena bhavitabbaṃ, tathā pavattiṃ vadanto vipākuppādanayogyatamāha. Saussāhatoti sasattito, tena vipākuppādanasamatthataṃ. Savipākatoti vipākasabbhāvato, tena paccayantarasamavāyenassā vipākanibbattanaṃ. Tīhipi padehi vipākadhammataṃyeva dasseti. Kāyakammādibyāpārasabbhāvato vā sabyāpārato, javanussāhavasena saussāhato, vipākuppādanasamatthatāvasena savipākatoti evamettha attho veditabbo. Vipākaṃ anuppādentīpi kiriyā kusalā viya sabyāpārā, saussāhā eva ca hotīti tadubhayaṃ anāmasitvā kiriyābyākatavāre 『『savipākato』』 icceva vuttaṃ. Sabyābajjhatoti kilesadukkhena sadukkhato. Vuttavipariyāyatoti anavajjakiriyahetuto, kilesasantāpābhāvato, abyābajjhato ca vūpasantavuttīti evaṃ akusalāya vuttavipallāsato. Yathāyoganti yogānurūpaṃ. Tīsu kāraṇesu yaṃ yaṃ yassā yassā yujjati, tadanurūpanti attho. Kusalākusalavedanāhi vipākabyākatāya tīhipi kāraṇehi oḷārikā. Kiriyābyākatāya savipākato savipākatāvisiṭṭhasabyāpārasaussāhato vāti. Vuttapariyāyenāti vipākabyākatā abyāpārato , anussāhato, avipākato ca tāhi kusalākusalavedanāhi sukhumā. Kiriyābyākatā avipākato, avipākatāvisiṭṭhasabyāpārasaussāhato vāti evaṃ kusalākusalāya vuttavipallāsena. Kammavegakkhittā hi kammapaṭibimbabhūtā ca kāyakammādibyāpāravirahato nirussāhā vipākā. Saussāhā ca kiriyā avipākadhammā. Savipākadhammā hi sagabbhā viya oḷārikāti.

500.Nirassādatoti assādābhāvato sukhapaṭikkhepato. Savipphāratoti saparipphandato, anupasantatoti attho. Abhibhavanatoti ajjhottharaṇato. Sukhāya majjhattatā natthi, upekkhāya sātatā. Santatādayo pana sabbattha sukhupekkhāsu labbhantīti 『『yathāyoga』』nti vuttaṃ. Pākaṭatoti sukhito dukkhitoti disvāpi jānitabbattā vibhūtabhāvato. Sā adukkhamasukhā vedanā.

501.Asamāpannasamāpanna-ggahaṇena cettha bhūmivasenāpi vedanānaṃ oḷārikasukhumatā vuttāti veditabbā. Itarā samāpannassa vedanā.

Oghaniyatoti oghehi ārammaṇaṃ katvā atikkamitabbato. Tathā yoganiyato, ganthaniyato cāti etthāpi ganthova ganthanaṃ, tassa hitaṃ ārammaṇabhāvena sambandhanatoti ganthaniyaṃ. Evaṃ nīvaraṇiyaṃ, upādāniyañca veditabbaṃ. Saṃkilese niyuttā, saṃkilesaṃ vā arahantīti saṃkilesikā. Sā anāsavā.

我來為您翻譯這段巴利文： 499. 因為有作用、有精進、有異熟性是善等三者所共有的，所以爲了顯示不共有的而說"因為是有過失業的因"等。其中"因為是有過失業的因"是指因為殺生等應受呵責的行為。"因為是煩惱熱惱的"是指因為煩惱的熾燃而有憂惱。對寂靜性質的善受來說是粗的。"有作用"是有精進。由此說明如其運作的異熟應當如何，表示能生異熟的適合性。"有精進"是有力量，由此表示能生異熟的能力。"有異熟"是有異熟存在，由此表示由其他緣的和合而生起異熟。以三個詞都只是顯示異熟法性。或者因為有身業等作用故有作用，因為有速行的精進故有精進，因為有能生異熟的能力故有異熟，應當如是了知這裡的意義。作用雖然不生異熟，但像善一樣是有作用、有精進的，所以在作用無記部分不觸及那兩者而只說"因為有異熟"。"有惱害"是因為煩惱苦而有苦。"與所說相反"是因為無過失業、無煩惱熱惱、無惱害而寂靜運作，如是與對不善所說相反。"隨應"是隨適合。在三個原因中，什麼適合什麼，就隨那個意思。善不善受對異熟無記在三個原因上都是粗的。對作用無記是因為有異熟，或因為有異熟性特徵的有作用有精進。"依所說方式"是異熟無記因為無作用、無精進、無異熟，所以比那些善不善受細。作用無記因為無異熟，或因為有無異熟性特徵的有作用有精進，如是與對善不善所說相反。因為被業力所拋而成為業的影像，所以異熟因為缺乏身業等作用而無精進。而作用是有精進的無異熟法。因為有異熟法如同有胎一樣是粗的。 500. "無喜悅"是因為無喜悅，排除樂。"有動搖"是有震動，意思是不寂靜。"壓制"是壓倒。樂沒有舍性，舍沒有樂性。但寂靜等在一切樂舍中都可得，所以說"隨應"。"明顯"是因為看見"樂的"、"苦的"就可知道，因為顯著。那是不苦不樂受。 501. 這裡應當知道以"未入定已入定"的詞也說明了依地而有受的粗細性。其他是已入定者的受。 "屬於暴流"是因為被暴流取為所緣而應超越。如是"屬於軛"、"屬於結"中，結就是繫縛，有助於它作為所緣而結合是屬於結。如是應當瞭解屬於蓋、屬於取。從事於染污，或應受染污是染污的。那是無漏的。

502.Tatthāti yathāvuttāya oḷārikasukhumatāya. Sambhedoti saṅkaro. 『『Oḷārikā, sukhumā』』ti ca vuttānampi jātiādivasena puna sukhumoḷārikabhāvāpattidoso yathā na hoti, tathā pariharitabbo. Jātivasena sukhumāya vedanāya sabhāvapuggalalokiyavasena oḷārikataṃ pāḷivasena dassetuṃ 『『vuttañheta』』ntiādi vuttaṃ. Evaṃ sukhādayopīti ettha akusalā vedanā jātivasena oḷārikā, sabhāvavasena sukhumā. Kusalajjhānasahagatā sukhā vedanā jātivasena oḷārikā, samāpannassa vedanāti katvā puggalavasena sukhumāti evamādinā yojetabbā. 『『Na parāmasitabbo』』ti etena jātiādayo cattāro koṭṭhāsā aññamaññaṃ avomissakā eva gahetabbā. Evaṃ sambhedassa parihāro, na aññathāti dasseti. Yathā abyākatamukhena, evaṃ kusalākusalamukhenapi, yathā ca jātimukhena, evaṃ sabhāvādimukhenapi dassetabbanti imamatthaṃ 『『esa nayo sabbatthā』』ti atidisati.

Idāni jātiādikoṭṭhāsesupi mitho akusalādīnaṃ upādāyupādāya oḷārikasukhumataṃ dassetuṃ 『『apicā』』tiādi āraddhaṃ. 『『Nissayadahanato』』ti iminā dosasahagatāya pākaṭaṃ kurūrappavattiṃ dasseti. Niyatāti micchattaniyāmena niyatā, ānantariyabhāvappattā kappatiṭṭhanakavipākatāya kappaṭṭhitikā devadattādīnaṃ viya. Asaṅkhārikā sabhāvatikhiṇatāya oḷārikā. Diṭṭhisampayuttā mahāsāvajjatāya oḷārikā. Sāpi diṭṭhisampayuttā niyatā oḷārikā, tato kappaṭṭhitikā, tato asaṅkhārikāti tividhāpi heṭṭhā vuttanayattā ekajjhaṃ vuttā visuṃ visuṃyeva yojetabbā. Tenāha 『『itarā sukhumā』』ti. Avisesenāti dosasahagatā, lobhasahagatāti abhedena. Akusalā bahuvipākā dosussannatāya oḷārikā. Tathā kusalā appavipākā. Mandadosattā akusalā appavipākā sukhumā. Tathā kusalā bahuvipākā.

Oḷārikasukhumanikantivatthubhāvato kāmāvacarādīnaṃ oḷārikasukhumatā, lokuttarā pana ekantasukhumāva. Tatthāpi ca vibhāgaṃ parato vakkhati. Bhāvanāmayāpīti bhāvanāmayāya bhedanena dānasīlamayānampi bhedanaṃ nayato dassitanti veditabbaṃ. Bhāvanāya paguṇabalavakālādīsu kadāci ñāṇavippayuttacittenapi manasikāro hotīti vuttaṃ 『『bhāvanāmayāpi duhetukā』』ti. Taṃtaṃbhūmivipākakiriyāvedanāsūti ettha 『『kāmāvacaravipākā oḷārikā, rūpāvacarā sukhumā』』tiādinā yāva arahattaphalā netabbaṃ. 『『Kāmāvacarakiriyā oḷārikā, rūpāvacarakiriyā sukhumā』』tiādinā kāmāvacarā ca 『『dānākārappavattā oḷārikā, sīlākārappavattā sukhumā』』tiādinā yāva nevasaññānāsaññāyatanā netabbaṃ. Yathā ca jātikoṭṭhāse ayaṃ vibhāgo, evaṃ sabhāvakoṭṭhāsādīsupīti dassetuṃ 『『dukkhādī』』tiādi vuttaṃ.

Sabbo cāyaṃ vibhāgo lakkhaṇasannissito vuttoti katvā āha 『『okāsavasena cāpī』』tiādi. Sukhāpīti pi-saddena adukkhamasukhaṃ sampiṇḍeti. Sabbatthāti sabbāsu bhūmīsu. Yathānurūpanti yā yā vedanā yattha yattha labbhati, tadanurūpaṃ. Vatthuvasenāti yaṃ vatthuṃ ārabbha vedanā pavattati, tassa vasenāpi. Hīnavatthukāti hīnaṃ vatthuṃ ārammaṇaṃ katvā kaṅgubhattaṃ bhuñjantassa vedanā hīnavatthukatāya oḷārikā. Sālimaṃsodanaṃ bhuñjantassa paṇītavatthukatāya sukhumāti.

我來為您翻譯這段巴利文： 502. "其中"是指在所說的粗細性中。"混淆"是混亂。對於說"粗的、細的"者，應當避免依種類等而再次成為細粗性的過失。爲了依聖典顯示依種類而細的受通過自性、人、世間而成為粗，所以說"因為這樣說"等。"如是樂等也"中，不善受依種類是粗的，依自性是細的。善禪定相應的樂受依種類是粗的，因為是已入定者的受所以依人是細的，應當如是等配合。"不應混雜"顯示種類等四個部分應當各自分開取，不應相互混雜。如是顯示避免混淆，不是其他方式。"這是一切處的方法"指出：如同依無記門，也應當依善不善門顯示；如同依種類門，也應當依自性等門顯示，這個意義。 現在爲了顯示在種類等部分中不善等之間相對的粗細性而開始說"而且"等。以"因為燒害所依"顯示瞋恚相應的顯著粗暴運作。"定的"是以邪性決定而定的，達到無間業性而有住劫異熟性，如提婆達多等的住劫。無行因為自性敏銳所以粗。邪見相應因為大過失所以粗。那邪見相應的定也是粗的，其次是住劫的，其次是無行的，因為這三種都是依前面所說的方法，所以一起說但應當各自配合。因此說"其他是細的"。"無差別"是瞋恚相應、貪慾相應等不分別。不善因為瞋增上而多異熟所以粗。如是善少異熟。因為微弱瞋所以不善少異熟是細的。如是善多異熟。 因為是粗細愛著的對象，所以欲界等有粗細性，但出世間一向是細的。其中的差別後面會說。"修所成也"應當知道以修所成的區分也從道理顯示佈施戒所成的區分。因為在修習熟練有力的時候等有時也以離智的心作意，所以說"修所成也是二因的"。"在各地的異熟作用受中"這裡應當引申到阿羅漢果："欲界異熟是粗的，色界是細的"等。"欲界作用是粗的，色界作用是細的"等，和欲界的"以佈施行相運作是粗的，以戒行相運作是細的"等，應當引申到非想非非想處。如同在種類部分有這個區分，在自性部分等也是，所以說"苦等"等。 因為說這一切區分都依特相而說，所以說"依處所等"。"樂也"中，也字包含不苦不樂。"一切處"是在一切地。"隨適合"是隨著什麼受在什麼處可得。"依所緣"是依受所緣運作的那個所緣。"以劣所緣"是以劣所緣為對像而吃粟飯的受因為劣所緣性所以粗。吃上等米飯肉的因為勝所緣性所以細。

503.Ādinā nayenāti sabbaṃ pāḷigatiṃ āmasati. Jātiādivasena asamānakoṭṭhāsatā visabhāgatā. Dukkhavipākatādivasena asadisakiccatā asaṃsaṭṭhatā, na asampayogo. Yadi siyā, dūravipariyāyena santikaṃ hotīti saṃsaṭṭhatā santikatā āpajjati, na ca vedanāya vedanāsampayogo atthi. Santikapadavaṇṇanāya ca 『『sabhāgato ca sarikkhato cā』』ti vakkhatīti vuttanayeneva attho veditabbo. Asadisasabhāvatā asarikkhatā. Sabbavāresūti oḷārikasukhumabhede vuttanayānusārena vattabbesu sabbesu vāresu. Jātiādivasena samānakoṭṭhāsatā sabhāgatā, dukkhavipākatādivasena pana sadisasabhāvatā sarikkhatā. Tenāha 『『akusalā pana…pe… santike』』ti.

Iti vedanākkhandhassa atītādivibhāge vitthārakathāmukhavaṇṇanā.

Kamādivinicchayakathāvaṇṇanā

504.Etanti evaṃ atītādivibhāge vitthārakathāmukhaṃ. Ñāṇabhedatthanti nānappakāraṃ ñāṇappabhedatthaṃ. Kamatoti desanākkamato, yena kāraṇenāyaṃ desanākkamo kato, tatoti attho. Visesatoti bhedato, khandhupādānakkhandhavibhāgatoti attho. Anūnādhikatoti pañcabhāvato. Upamātoti upamāhi upametabbato. Daṭṭhabbato dvidhāti dvīhi ākārehi ñāṇena passitabbato. Passantassatthasiddhitoti yathā passantassa yathādhippetatthanipphattito. Vibhāvināti paññavatā.

Uppattikkamoti yathāpaccayaṃ uppajjantānaṃ uppajjanapaṭipāṭi. 『『Dassanenapahātabbā』』tiādinā (dha. sa. tikamātikā 8, 9) paṭhamaṃ pahātabbā paṭhamaṃ vuttā, dutiyaṃ pahātabbā dutiyaṃ vuttāti ayaṃ pahānakkamo. Sīlavisuddhiṃ paṭipajja cittavisuddhi paṭipajjitabbā, tathā tato parāpīti āha 『『sīlavisuddhi…pe… paṭipattikkamo』』ti, anupubbapaṇītā bhūmiyo anupubbena vavatthitāti ayaṃ bhūmikkamo. 『『Cattāro satipaṭṭhānā』』tiādiko (vibha. 355) ekakkhaṇepi satipaṭṭhānādisambhavato desanākkamo ca. Dānakathādayo anupubbukkaṃsato kathitā, uppattiādivavatthānābhāvato pana dānādīnaṃ idha desanākkamavacanaṃ. Uppattiādivavatthānahetukatāya hi 『『paṭhamaṃ kalalaṃ hotī』』tiādikā (saṃ. ni.

我來為您翻譯這段巴利文： 503. "以等方式"觸及一切聖典的進行。依種類等而不同部分性是異類性。依苦異熟等而不同作用性是不相混性，不是不相應。如果有，依遠的相反而成為近，則相混性成為近性，但受與受沒有相應。在近詞的解釋中將說"依同類和相似"，應當如所說方式了知意義。不同自性性是不相似性。"在一切分類中"是在依粗細差別所說方式而應說的一切分類中。依種類等而同部分性是同類性，但依苦異熟等而相同自性性是相似性。因此說"但不善...乃至...近"。 如是關於受蘊的過去等分別的詳說門的解釋。 順序等抉擇論的解釋 504. "這個"是如是在過去等分別中的詳說門。"爲了智慧差別"是爲了種種智慧差別。"依次第"是依說法次第，以什麼原因作這個說法次第，從那裡的意思。"依特殊"是依差別，即蘊和取蘊的區別。"依不增不減"是依五性。"依譬喻"是依譬喻應當比較。"應當依兩種方式見"是應當以兩種行相以智慧見。"對見者義成就"是對如是見者如所欲義的成就。"具慧者"是有慧者。 "生起次第"是依緣而生起者的生起次序。以"應當以見而斷"等，首先應斷的首先說，其次應斷的其次說，這是斷次第。應當實行戒清凈后實行心清凈，如是之後其他也是，所以說"戒清凈...乃至...修行次第"，逐漸殊勝的地逐漸安立，這是地次第。"四念處"等，因為在一剎那也有念處等可能，所以是說法次第。佈施論等依次增勝而說，但因為佈施等沒有生起等安立，所以這裡說佈施等是說法次第。因為依生起等安立的原因而說"首先是羯羅藍"等。;

1.235; kathā. 692) desanāpi samānā uppattiādikamabhāveneva vuttā. Yathāvuttavavatthānābhāvena pana anekesaṃ vacanānaṃ sahapavattiyā asambhavato yena kenaci pubbāpariyena desetabbatāya tena tena adhippāyena desanāmattasseva kamo desanākkamo daṭṭhabbo. Pubbāpariyavavatthānenāti paṭhamaṃ rūpakkhandho, tato vedanākkhandhoti evaṃ pubbāpariyavavatthānena anuppattito. Appahātabbatoti khandhesu ekaccānaṃ pahātabbatāva natthi, kuto pahānakkamo. Sati hi sabbesaṃ pahātabbatāya pahānakkamena nesaṃ desanā siyā. Appaṭipajjanīyatoti sammāpaṭipattivasena na paṭipajjitabbato. 『『Catubhūmipariyāpannattā』』ti iminā vedanādīnaṃ aniyatabhūmikataṃ dasseti. Niyatabhūmikānañhi bhūmikkamo sambhaveyya.

Abhedenāti rūpādīnaṃ bhedaṃ vibhāgaṃ akatvā ekajjhaṃ piṇḍaggahaṇena. Attagāhapatitanti attagāhasaṅkhāte diṭṭhoghe nipatitaṃ. Samūhaghanavinibbhogadassanenāti rūpato arūpaṃ vivecento rūpārūpasamūhe ghanavinibbhujjanadassanena. Cakkhuādīnampi visayabhūtanti ekadesena samudāyabhūtaṃ rūpakkhandhaṃ vadati. Yā ettha iṭṭhaṃ, aniṭṭhañca rūpaṃ saṃvedeti, ayaṃ vedanākkhandhoti iṭṭhāniṭṭharūpasaṃvedanikaṃ vedanaṃ desesīti sambandho. Evaṃ sabbattha. Iṭṭhamajjhattaaniṭṭhamajjhattānampi iṭṭhāniṭṭhasabhāvattā iṭṭhāniṭṭhaggahaṇeneva gahaṇaṃ daṭṭhabbaṃ. Evanti yathāvuttanayena. Saññāya gahitākāre visaye abhisaṅkhārappavattīti āha 『『saññāvasena abhisaṅkhārake』』ti. Yathā viññāṇassa sampayuttadhammānaṃ nissayabhāvo pākaṭo, na tathā vedanādīnanti āha 『『vedanādīnaṃ nissaya』』nti. 『『Manopubbaṅgamā dhammā (dha. pa. 1-2), cittānuparivattino dhammā (dha. sa. dukamātikā 62), chadvārādhipati rājā』』ti (dha. pa. aṭṭha. 2.181 erakapatthanāgarājavatthu) vacanato viññāṇaṃ adhipati.

1. Rūpakkhandhe 『『sāsavaṃ upādāniya』』nti vacanaṃ anāsavānaṃ dhammānaṃ sabbhāvato rūpakkhandhassa taṃsabhāvatānivattanatthaṃ, na anāsavarūpanivattanatthaṃ.

Anāsavāva khandhesu vuttāti ettha aṭṭhānappayutto eva-saddo, anāsavā khandhesveva vuttāti attho. Idha pana visuddhimagge sabbepete khandhāpi upādānakkhandhāpi.

我來為您翻譯這段巴利文： 1.235. 說法雖然相同,但因為正是沒有生起等而說。但因為沒有如所說的安立，所以多個言說不可能同時進行，應當依某種前後而說，依那個那個意趣，應當見到只是說法的次第是說法次第。"依前後安立"是依首先色蘊，然後受蘊如是前後安立而不生起。"依不應斷"是因為在諸蘊中某些根本沒有應斷性，何況斷的次第。因為如果一切都有應斷性，它們的說法就會依斷次第。"依不應行"是因為不應依正行而行。以"遍屬四地"顯示受等是不定地的。因為定地者才可能有地次第。 "不分別"是不作色等的差別分別而一起總取。"落入我執"是落入稱為我執的見暴流。"以顯示總體堅實的分解"是分離色與無色而顯示在色無色總體中分解堅實。"也成為眼等的對象"說以部分為總體的色蘊。"這裡什麼領受可意不可意色，這是受蘊"，連線是說明領受可意不可意色的受。如是一切處。應當見到以可意不可意的取也包含可意舍和不可意舍，因為它們具有可意不可意的自性。"如是"是以如所說的方式。因為依所取相而對像有造作運作，所以說"依想而造作"。如同識對相應法的所依性明顯，受等不如是，所以說"受等的所依"。因為說"諸法以意為先導"、"諸法隨心轉"、"六門主宰如王"，所以識是主導。 505. 在色蘊中說"有漏所取"是爲了遮遣色蘊有那個自性，因為有無漏法的存在，不是爲了遮遣無漏色。 "在蘊中只說無漏"中，隻字是用於不當處，意思是無漏只在諸蘊中說。但這裡在清凈道論中一切這些蘊也是取蘊。

1. Sabbasaṅkhatānaṃ sabhāgena ekajjhaṃ saṅgaho sabbasaṅkhatasabhāgekasaṅgaho. Sabhāgasabhāvena hi saṅgayhamānā sabbasaṅkhatā pañcakkhandhā honti. Tattha ruppanādisāmaññena samānakoṭṭhāsā sabhāgāti veditabbā. Tesu saṅkhatābhisaṅkharaṇakiccaṃ āyūhanarasāya cetanāya balavanti sā 『『saṅkhārakkhandho』』ti vuttā. Aññe ca ruppanādivisesalakkhaṇarahitā phassādayo saṅkhatābhisaṅkharaṇasāmaññenāti daṭṭhabbā, phusanādayo pana sabhāvā visuṃ khandhasaddavacanīyā na hontīti dhammasabhāvaññunā tathāgatena phassakkhandhādayo na vuttāti veditabbā. 『『Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññapenti, sabbe te ime eva pañcupādānakkhandhe nissāya paṭicca, etesaṃ vā aññatara』』nti evamādisuttānañca vasena attattaniyagāhassa etapparamatā daṭṭhabbā. Etena ca vakkhamānasuttavasena ca khandhe eva nissāya parittārammaṇādivasena na vattabbā ca diṭṭhi uppajjati khandhanibbānavajjassa sabhāvadhammassa abhāvatoti vuttaṃ hoti. Rūpanti ruppanasabhāvaṃ dhammajātamāha. Vedanantiādīsupi eseva nayo. 『『Sīlakkhandho samādhikkhandho』』tiādi (dī. ni. 3.355) vacanato aññesañca khandhasaddavacanīyānaṃ sīlakkhandhādīnaṃ sabbhāvato na pañcevāti codanaṃ nivattetumāha 『『aññesaṃ tadavarodhato』』ti.

2. Pavattiṭṭhānabhūtaṃ vasanaṭṭhānaṃ viya hotīti vuttaṃ 『『nivāsaṭṭhānato』』ti. Dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhatāvasena vedanāya ābādhakattaṃ daṭṭhabbaṃ. Rāgādisampayuttassa vipariṇāmādidukkhassa itthipurisādiākāragāhikā taṃtaṃsaṅkappamūlabhūtā saññā samuṭṭhānaṃ. Pittādi viya rogassa āsannakāraṇaṃ samuṭṭhānaṃ. Utubhojanavisamatāvisamaparihārādi viya mūlakāraṇaṃ nidānaṃ. Cittassa aṅgabhūtā cetasikāti viññāṇaṃ gilānūpamaṃ vuttaṃ. Kuṭṭharogavato siniyhanaṃ tassa bhiyyobhāvāya viya bālassa puññābhisaṅkhārādivasena pavatti vedanādukkhāvahā asappāyasevanasadisī. Vedanattāyāti vedanāsabhāvatthaṃ, vedanattalābhāyāti attho. Kāraṇaṭṭhānatāya, bhojanādhāratāya ca cārakūpamaṃ, bhājanūpamañca rūpaṃ. Subhasaññādivasena vedanākāraṇassa hetubhāvato, vedanābhojanassa chādāpanato ca aparādhūpamā, byañjanūpamā ca saññā. Vedanāhetuto kāraṇakārakūpamo, parivesakūpamo ca saṅkhārakkhandho. Bhattakāro eva yebhuyyena parivisatīti parivesakaggahaṇaṃ. Vedanāya vibādhitabbato, anuggahetabbato ca aparādhikūpamaṃ, bhuñjakūpamañca viññāṇaṃ vuttaṃ.

3. 『『Pañca vadhakā paccatthikā ukkhittāsikāti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana』』nti āsīvisūpame (saṃ. ni. 4.238) vadhakāti vuttā, 『『bhāroti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana』』nti bhārasutte (saṃ. ni. 3.22) bhārāti, 『『atītampāhaṃ addhānaṃ evameva rūpena khajjiṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. Ahañceva kho pana anāgataṃ rūpaṃ abhinandeyyaṃ, anāgatampāhaṃ addhānaṃ evameva rūpena khajjeyyaṃ, seyyathāpi…pe… khajjāmī』』tiādinā (saṃ. ni. 3.79) khajjanīyapariyāye khādakāti, 『『so aniccaṃ rūpaṃ 『aniccaṃ rūpa』nti yathābhūtaṃ nappajānātī』』tiādinā (saṃ. ni.

我來為您 譯這段巴利文： 506. "一切有為法以同類而一起攝"是一切有為法同類一攝。因為以同類自性攝取時，一切有為法成為五蘊。其中應當了知以變壞等共相而同部分是同類。在它們中，造作有為法的作用是以從事為味的思，它被說為"行蘊"。其他缺乏變壞等特殊相的觸等應當見是以造作有為法的共相，但觸等自性不能別說為蘊詞，應當了知知法自性的如來因此沒有說觸蘊等。"諸比丘，任何沙門或婆羅門是常見論者，宣說我與世間是常，一切他們都依止緣于這五取蘊或其中之一"等經的力量，應當見到我我所執以此為最極。由此和將說的經的力量而說，只依蘊而生起依小所緣等不應說的見，因為除了蘊和涅槃外沒有實法。"色"說具有變壞自性的法類。在"受"等中也是這個方法。因為說"戒蘊、定蘊"等，和其他可說為蘊的戒蘊等的存在，爲了遮遣"不只是五"的詰難而說"其他包含在其中"。 507. 因為是成為運作處的住所，所以說"依住處"。應當見到受的壓迫性是依苦苦、變異苦、行苦性。與貪等相應的變異等苦的女人男人等相的執取者，是那個那個尋思的根本的想是生起。如膽等是病的近因是生起。如氣候飲食不調、不適當護理等是根本因是根源。心的支分是心所，所以說識如病人。如麻風病者的滋潤導致它增長，如是愚者依福行等的運作導致受苦，如服用不適。"爲了受性"是爲了受自性義，意思是爲了獲得受性。因為是因處性、飲食所依性，所以色如牢獄、如器皿。因為依凈想等而成為受的因的因性，和使受食被遮蓋，所以想如罪犯、如調味。因為是受的因而造作因，所以行蘊如廚師、如侍者。取侍者是因為多數由廚師侍奉。因為應當被受壓迫、應當被支援，所以說識如罪犯、如食者。 508. 在毒蛇喻中說"五個持刀的仇敵殺手，諸比丘，這是五取蘊的同義語"而說為殺手，在重擔經中"重擔，諸比丘，這是五取蘊的同義語"而說為重擔，在被食經中"我也被過去的色所食，如今被現在的色所食。如果我會喜歡未來的色，我也會被未來的色所食，如...被食"等而說為食者，"他不如實了知無常的色為'無常的色'"等而;;

3.85) yamakasutte aniccādikāti. Yadipi 『『idha pana sabbepete ekajjhaṃ katvā khandhāti adhippetā』』ti vuttaṃ, bāhullena pana upādānakkhandhānaṃ tadantogadhānaṃ daṭṭhabbatā veditabbā. Vipassanāya bhūmivicāro hesoti.

Pheṇapiṇḍoviyātiādīsu rūpādīnaṃ evaṃ pheṇapiṇḍādisadisatā daṭṭhabbā, yathā pheṇapiṇḍo nissāro paridubbalo agayhupago; gahitopi kiñci atthaṃ na sādheti, chiddāvachiddo anekasandhisaṅghaṭito bahūnaṃ pāṇakānaṃ āvāso anupubbūpacito sabbāvatthanipātī avassaṃbhedī, evaṃ rūpampi niccasārādivirahato nissāraṃ pheggu viya, sukhabhañjanīyato dubbalaṃ, niccanti vā dhuvanti vā ahanti vā mamanti vā na gahetabbaṃ, gahitampi tathā na hoti, bahuchiddaṃ asītisatasandhisaṅghaṭitaṃ anekakimikulāvāsaṃ kalalādivasena anupubbūpacitaṃ kalalakālato paṭṭhāya sabbāsupi avatthāsu vinassati, avassameva ca bhijjati. Aṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.

我來為您翻譯這段巴利文： 3.85. 在雙經中是無常等。雖然說"但這裡一切這些合起來是所謂的蘊"，但應當了知主要應當見到屬於取蘊的包含在其中。因為這是觀慧的地的考察。 在"如泡沫聚"等中，應當見到色等如是與泡沫聚等相似，如同泡沫聚無實質、極脆弱、不可取；即使取了也不能成就任何意義，充滿空隙、由多個接合處合成、是許多小蟲的住所、逐漸積聚、隨一切狀況而墮落、必定破壞，如是色也因為缺乏常等實質而無實質如虛木，因為易於破壞而脆弱，不應取為常或為恒或為我或為我所，即使取了也不是如此，有多空隙、由八十百個接合處合成、是許多蟲類的住所、依羯羅藍等逐漸積聚、從羯羅藍時起在一切狀態中都滅壞，而且必定破壞。在註釋中... （註：羯羅藍是指胎兒最初的形態）

3.95; vibha. aṭṭha. 26 kamādivinicchayakathā) pana parimaddanāsahanameva upamūpameyyasambandho vutto.

Yathā pubbuḷo nissāro paridubbalo agayhupago, gahitopi na kiñci atthaṃ sādheti, na ciraṭṭhitiko, tathā vedanāpi. Yathā ca pubbuḷo, udakatalaṃ, udakabinduṃ, udakajallikaṃ saṅkaḍḍhitvā puṭaṃ katvā gahaṇavātañcāti cattāri kāraṇāni paṭicca jāyati, evaṃ vedanāpi vatthuṃ, ārammaṇaṃ, kilesajallaṃ, phassasaṅghaṭṭanañcāti cattāri kāraṇāni paṭicca uppajjati. Yathā hi udakatale bindunipātajanito vāto udakajallikasaṅkhātaṃ udakalasikaṃ saṅkaḍḍhitvā puṭaṃ katvā pubbuḷaṃ nāma karoti, evaṃ vatthumhi ārammaṇāpāthagamanajanito phasso anupacchinnaṃ kilesajallaṃ sahakārīpaccayabhāvena saṅkaḍḍhitvā vedanaṃ nāma karoti. Idañca kilesehi mūlakāraṇabhūtehi, ārammaṇassādanabhūtehi ca nibbattaṃ vaṭṭagataṃ vedanaṃ sandhāya vuttaṃ. Ukkaṭṭhaparicchedena vā cattāro paccayā vuttā, ūnehipi pana uppajjateva. Idha muhuttaramaṇīyatā upamopameyyasambandho vutto.

Yathā pana marīcikā asārā agayhupagā. Na hi taṃ gahetvā pātuṃ vā nhāyituṃ vā bhājanaṃ vā pūretuṃ sakkā, evaṃ saññāpi asārā agayhupagā. Yathā ca marīcikā vipphandamānā sañjātūmivegā viya khāyantī mahājanaṃ vippalambeti, evaṃ saññāpi 『『nīlaṃ pītaṃ dīghaṃ rassa』』ntiādinā ārammaṇe pavattamānā sabhāvamatte aṭṭhatvā 『『subhaṃ sukhaṃ nicca』』ntiādimicchāgāhassa kāraṇabhāvena lokaṃ vippalambeti.

Yathā kadalikkhandho asāro agayhupago. Na hi taṃ gahetvā gopānasīādīnaṃ atthāya upanetuṃ sakkā, upanītampi tathā na hoti, bahuvaṭṭisamodhāno ca hoti, evaṃ saṅkhārakkhandhopi asāro agayhupago. Na hi taṃ niccādivasena gahetuṃ sakkā, gahitampi tathā na hoti, bahudhammasamodhāno ca. Aññadeva hi phassassa lakkhaṇaṃ, aññaṃ cetanādīnaṃ, te pana sabbe samodhānetvā saṅkhārakkhandhoti vuccati.

Yathā ca māyā asārā agayhupagā. Na hi taṃ gahetvā kiñci atthaṃ kiccaṃ sādhetuṃ sakkā, ittarā lahupaccupaṭṭhānā amaṇiādimeva maṇiādirūpena dassentī mahājanaṃ vañceti, evaṃ viññāṇampi asāraṃ ittaraṃ lahupaccupaṭṭhānaṃ, teneva cittena āgacchantaṃ viya, gacchantaṃ viya, ṭhitaṃ viya, nisinnaṃ viya ca katvā gāhāpeti, aññadeva cittaṃ āgamane, aññaṃ gamanādīsūti. Evaṃ viññāṇaṃ māyāsadisaṃ.

Pañcapi upādānakkhandhā asubhādisabhāvā eva saṃkilesāsucivatthubhāvāditoti asubhādito daṭṭhabbā eva, tathāpi katthaci koci viseso sukhaggahaṇīyo hotīti āha 『『visesato cā』』tiādi. Tattha cattāro satipaṭṭhānā catuvipallāsappahānakarāti tesaṃ gocarabhāvena rūpakkhandhādīsu asubhādibhāvena daṭṭhabbatā vuttā.

509.Khandhehi na vihaññati parividitasabhāvattā. Vipassakopi tesaṃ vipattiyaṃ na dukkhamāpajjati, khīṇāsavesu pana vattabbameva natthi. Te hi āyatimpi khandhehi na bādhīyantīti.

Kabaḷīkārāhāraṃ parijānātīti 『『āhārasamudayā rūpasamudayo』』ti (saṃ. ni.

我來為您翻譯這段巴利文： 3.95. 但在註釋中說了只有不能忍受按壓是譬喻與所譬事物的關聯。 如同水泡無實質、極脆弱、不可取，即使取了也不能成就任何意義，不能長住，受也如是。又如水泡依水面、水滴、水漬、收整合團和生風這四個因緣而生，如是受也依所依、所緣、煩惱垢和觸擊這四個因緣而生。如在水面上水滴落下所生的風收集稱為水漬的水滑而成團成為所謂水泡，如是在所依上所緣現起所生的觸以俱有緣性收集未斷的煩惱垢而成為所謂受。這是就由煩惱作為根本因和所緣味而生的輪迴中的受而說。或依最勝限度說四緣，但由少於這些也能生起。這裡說暫時可愛性是譬喻與所譬事物的關聯。 又如陽焰無實質不可取。因為不能取它來飲用或洗浴或裝滿容器，如是想也無實質不可取。又如陽焰顫動顯現如生起波浪動勢而欺詐大眾，如是想也以"青黃長短"等在所緣中運作，不住于自性而以"凈樂常"等邪執的因性欺詐世間。 如同芭蕉干無實質不可取。因為不能取它來用作椽等，即使用了也不是如此，而且是多重葉鞘的和合，如是行蘊也無實質不可取。因為不能以常等方式取它，即使取了也不是如此，而且是多法的和合。因為觸的相是一個，思等的是另一個，但那一切和合稱為行蘊。 又如幻術無實質不可取。因為不能取它來成就任何目的作用，短暫速滅現起，以非寶等顯現為寶等而欺騙大眾，如是識也無實質、短暫、速滅現起，以同一心而使人執取似乎來、似乎去、似乎住、似乎坐，但來時是一個心，去等時是另一個。如是識如幻術。 五取蘊都是不凈等自性，因為是雜染不凈事物等，所以應當從不凈等來見。雖然如此，在某處某些特殊性容易取為樂，所以說"特別地"等。其中四念處能斷四顛倒，所以說應當在它們的所行處色蘊等中以不凈等性來見。 509. 因爲了知自性所以不被蘊所惱害。觀行者對它們的敗壞也不生苦，對漏盡者更不必說。因為他們將來也不被蘊所壓迫。 了知段食是"由食集而有色集"

3.56,57) vacanato ajjhattikarūpe chandarāgaṃ pajahanto tassa samudayabhūte kabaḷīkārāhārepi chandarāgaṃ pajahatīti attho. Ayaṃ pahānapariññā. Ajjhattikarūpaṃ pana pariggaṇhanto tassa paccayabhūtaṃ kabaḷīkārāhāraṃ pariggaṇhātīti ñātapariññā. Tassa ca udayabbayānupassī hotīti tīraṇapariññā ca yojetabbā. Evaṃ pariññattaye sijjhante ime vipallāsādayo vidhamīyanti evāti āha 『『asubhe subhanti vipallāsaṃ pajahatī』』tiādi. Tattha kāmarāgabhūtaṃ abhijjhaṃ sandhāyāha 『『abhijjhākāyagantha』』nti. Asubhānupassanāya hi kāmarāgappahānaṃ hoti , kāmarāgamukhena vā sabbalobhappahānaṃ vadati. Na upādiyati na gaṇhati na uppādeti.

『『Phassapaccayā vedanā』』ti (ma. ni. 3.126; saṃ. ni. 2.39; mahāva. 1; udā. 1; netti. 24) vuttattā 『『vedanāya chandarāgaṃ pajahanto tassā paccayabhūte phassāhārepi chandarāgaṃ pajahatī』』tiādinā āhāraparijānane vuttanayena phassaparijānanaṃ yojetabbaṃ. Vedanāya dukkhato dassanena tattha sukhanti vipallāsaṃ pajahati. Sukhatthameva bhavapatthanā hotīti vedanāya taṇhaṃ pajahanto bhavoghaṃ uttarati. Tato eva bhavayogena visaṃyujjati. Bhavāsavena ca anāsavo hoti, sabbavedanaṃ dukkhato passanto attano parena apubbaṃ dukkhaṃ uppāditaṃ, sukhaṃ vā vināsitaṃ na cinteti, tato 『『anatthaṃ me acarī』』tiādi (dha. sa. 1237; vibha. 909) āghātavatthuppahānato byāpādakāyaganthaṃ bhindati. 『『Sukhabahule sugatibhave suddhī』』ti aggahetvā gosīlagovatādīhi suddhiṃ parāmasanto sukhapatthanāvaseneva parāmasatīti vedanāya taṇhaṃ pajahantopi sīlabbatupādānaṃ na upādiyati.

Manosañcetanā saṅkhārakkhandho, saññā pana taṃsampayuttāti saññāsaṅkhāre anattato passanto manosañcetanāya chandarāgaṃ pajahati, tañca pariggaṇhāti, tīreti cāti 『『saññaṃ saṅkhāre…pe… parijānātī』』ti vuttaṃ. Saññāsaṅkhāre anattāti passanto attadiṭṭhimūlakattā sabbadiṭṭhīnaṃ attadiṭṭhiṃ viya sabbadiṭṭhiyopi vidhamatīti dassento 『『diṭṭhoghaṃ uttarati…pe… attavādupādānaṃ na upādiyatī』』ti āha.

Viññāṇaṃ aniccato passanto aniccānupassanāmukhena tissopi anupassanā ussukkanto tīhipi pariññāhi viññāṇāhāraṃ parijānāti. Visesato panettha anicce niccanti vipallāsaṃ pajahati. Tattha niccaggāhabāhullato avijjāya viññāṇe ghanagahaṇaṃ hotīti ghanavinibbhogaṃ katvā taṃ aniccato passanto avijjoghaṃ uttarati. Tato eva avijjāyogena visaṃyutto avijjāsavena anāsavo ca hoti. Mohabaleneva sīlabbataparāmasanaṃ hotīti taṃ pajahanto 『『sīlabbataparāmāsakāyaganthaṃ bhindati.

『『Yañca kho idaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ, nālaṃ virajjituṃ, nālaṃ vimuccituṃ. Taṃ kissa hetu? Dīgharattaṃ hetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ 『etaṃ mama, esohamasmi, eso me attā』』』tiādi (saṃ. ni.

我來為您翻譯這段巴利文： 3.56,57. 因為說"由食集而有色集"，所以捨棄內色的欲貪時也捨棄作為它生起因的段食中的欲貪，這是舍斷遍知的意思。而了知內色時也了知作為它緣的段食，這是知遍知。對它觀察生滅，這是應當配合的審察遍知。當這三種遍知成就時，這些顛倒等必定消除，所以說"捨棄在不凈中見凈的顛倒"等。其中關於貪慾的貪執說"貪慾身繫"。因為以不凈觀捨棄貪慾，或以貪慾為首說捨棄一切貪。不取著不執取不生起。 因為說"緣觸有受"，所以"捨棄受的欲貪時也捨棄作為它緣的觸食中的欲貪"等，應當依說食遍知的方式配合觸遍知。以苦見受而捨棄其中樂的顛倒。因為求有隻是爲了樂，所以捨棄受的愛而度過有暴流。由此而脫離有軛。並以有漏成為無漏，見一切受為苦者不思惟自己或他人新生的苦或消滅的樂，由此因為捨棄"他對我作不利"等的嗔恨事而破壞嗔恚身繫。不取"在多樂的善趣有中有清凈"而以牛戒牛行等執著清凈者是依樂欲而執著，所以捨棄受的愛時也不取著戒禁取。 意思是行蘊，但想與它相應，所以見想行為無我者捨棄意思的欲貪，並了知它，也審察它，因此說"了知想行"。見想行為無我者，因為一切見以我見為根，所以顯示如同破除我見也破除一切見而說"度過見暴流...乃至...不取著我論取"。 以無常見識者以無常隨觀為門而精進三隨觀，以三遍知了知識食。但這裡特別捨棄在無常中見常的顛倒。因為其中以常執為多而無明對識有堅實執取，所以分解堅實而見它為無常者度過無明暴流。由此而脫離無明軛並以無明漏成為無漏。因為只由癡力而有戒禁取，所以捨棄它時破壞戒禁取身繫。 "諸比丘，凡這所謂心也好，意也好，識也好，其中無聞凡夫不能厭離，不能離染，不能解脫。為什麼？諸比丘，因為這長久以來為無聞凡夫所佔有、所執著、所執取：'這是我的，這是我，這是我的我'"等；

2.62) –

Vacanato yathā viññāṇaṃ niccato passanto diṭṭhupādānaṃ upādiyati, evaṃ taṃ aniccato passanto diṭṭhupādānaṃ na upādiyatīti.

Evaṃ mahānisaṃsanti vuttappakārena vipallāsādisakalasaṃkilesavidhamanupāyabhāvato evaṃ vipuludayaṃ. Vadhakādivasenāti ukkhittāsikavadhakādivasena. Passeyyāti ñāṇadassanena paccakkhato passeyya.

Khandhaniddesavaṇṇanā niṭṭhitā.

Iti cuddasamaparicchedavaṇṇanā.

1. Āyatanadhātuniddesavaṇṇanā

Āyatanavitthārakathāvaṇṇanā

1. 『『Khandhāyatanā』』tiādinā heṭṭhā uddiṭṭhāni paduddhāravasena 『『āyatanānī』』ti vatvā gaṇanaparicchedenāha 『『dvādasāyatanānī』』ti. Tattha vattabbaṃ parato sayameva vakkhati. Cakkhāyatanantiādi nesaṃ sarūpadassanaṃ.

Attho nāma saddattho, bhāvattho pana lakkhaṇameva. So pana saddattho duvidho – asādhāraṇo sādhāraṇoti. Tattha asādhāraṇo cakkhādisaddattho, sādhāraṇo āyatanasaddattho dvādasannampi samānattā.

Tesu asādhāraṇaṃ tāva dassento 『『visesato tāvā』』tiādimāha. Tattha visesatoti visesatthato, cakkhādisaddatthatoti attho. Assādetīti cakkhati-saddo 『『madhuṃ cakkhati, byañjanaṃ cakkhatī』』ti rasasāyanattho atthīti tassa vasena atthaṃ vadati. 『『Cakkhuṃ kho pana, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammudita』』nti (ma. ni. 2.209) vacanato cakkhu rūpaṃ assādeti. Satipi sotādīnaṃ saddārāmatādibhāve yo 『『yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo』』tiādinā (dha. sa. 597) pāḷiyaṃ, 『『rūpābhighātārahabhūtappasādalakkhaṇa』』ntiādinā (dha. sa. aṭṭha. 600; visuddhi.

我來為您翻譯這段巴利文： 2.62. 因為這段話，所以如見識為常者取著見取，如是見它為無常者不取著見取。 "如是大利益"是以所說方式成為破除顛倒等一切雜染的方法，所以如是廣大利益。"依殺手等"是依持刀殺手等。"應當見"是應當以智見親自見到。 蘊釋義註釋完成。 如是第十四品註釋。 處界釋義註釋 處廣說論註釋 510. 以"蘊處"等，在下面以詞句列舉說"諸處"后，以數目限定說"十二處"。其中應說的後面他自己將說。"眼處"等是顯示它們的自相。 所謂義是詞義，但性義就是相。那詞義有兩種 - 不共和共同。其中不共是眼等詞義，共同是處詞義因為十二都相同。 在它們中首先顯示不共而說"特別地"等。其中"特別地"是依特殊義，意思是依眼等詞義。"享受"是眼字-詞"享受蜜，享受湯"有品嚐義，所以依它的力量說義。因為說"摩犍提啊，眼實是喜愛色、樂於色、歡喜色"，所以眼享受色。雖然耳等也有喜愛聲等性，但依"眼是依四大種所造的凈色"等聖典，和"以適合色撞擊的大種凈為相"等... 註：摩犍提(Māgaṇḍiya)是人名。

2.433) aṭṭhakathāyañca vutto atthaviseso, tattheva niruḷhattā cakkhumhi eva cakkhusaddo pavattati gavādīsu gosaddādi viyāti daṭṭhabbaṃ.

Vibhāveti cāti saddalakkhaṇasiddhassa cakkhati-saddassa vasena atthaṃ vadati. Cakkhatīti hi ācikkhati, abhibyattaṃ vadatīti attho. Nettassa ca vadantassa viya samavisamavibhāvanameva ācikkhananti katvā āha 『『vibhāveti cāti attho』』ti, anekatthattā vā dhātūnaṃ vibhāvanatthatā ca cakkhati-saddassa daṭṭhabbā. Rattaduṭṭhādikālesu kakaṇṭakarūpaṃ viya, uddarūpaṃ viya ca vaṇṇavikāraṃ āpajjamānaṃ rūpaṃ hadayaṅgatabhāvaṃ rūpayati rūpamiva pakāsaṃ karoti, saviggahamiva katvā dassetīti attho. Vitthāraṇaṃ vā rūpasaddassa attho, vitthāraṇañca pakāsanamevāti āha 『『pakāsetīti attho』』ti. Anekatthattā vā dhātūnaṃ pakāsanattho eva rūpasaddo daṭṭhabbo. Vaṇṇavācakassa rūpasaddassa rūpayatīti nibbacanaṃ, rūpakkhandhavācakassa ruppatīti ayaṃ viseso. Udāharīyatīti vuccatīti atthe vacanasaddo eva gahito siyā, na ca vacanasaddo evettha saddo, atha kho sabbopi sotaviññeyyoti. Sappatīti sakehi paccayehi sappīyati, sotaviññeyyabhāvaṃ gamīyatīti attho.

Sūcayatīti attano vatthuṃ apākaṭaṃ gandhavasena 『『idaṃ sugandhaṃ, duggandha』』nti pakāseti, paṭicchannaṃ vā pupphādivatthuṃ 『『ettha pupphamatthi, campakādiphalamatthi, ambādī』』ti pesuññaṃ karontaṃ viya hotīti attho. Rasaggahaṇamūlakattā ajjhoharaṇassa jīvitahetumhi āhārarase ninnatāya jīvitaṃ avhayatīti jivhā niruttilakkhaṇena. Kucchitānaṃ sāsavadhammānaṃ āyoti visesena kāyo vutto anuttariyahetubhāvaṃ anāgacchantesu kāmarāganidānakammajanitesu, kāmarāgassa ca visesapaccayesu ghānajivhākāyesu kāyassa visesatarasāsavapaccayattā. Tena hi phoṭṭhabbasukhaṃ assādentā sattā methunampi sevanti. Uppattidesoti uppattiṭṭhānanti attho, kāyindriyavatthukā vā cattāro khandhā balavakāmāsavādihetubhāvato visesena sāsavāti vuttāti tesaṃ uppattiṭṭhānanti attho.

Munātīti nāḷiyā minamāno viya, mahātulāya dhārayamāno viya ca ārammaṇaṃ vijānātīti attho. Manate iti vā mano, taṃ taṃ ārammaṇaṃ paricchedavasena jānātīti vuttaṃ hoti. Attano lakkhaṇaṃ dhārentīti ye visesalakkhaṇena āyatanasaddaparā vattabbā, te cakkhādayo tathā vuttāti tato aññe manogocarabhūtā dhammā sāmaññalakkhaṇeneva ekāyatanabhāvaṃ upanetvā vuttā. Yathā hi oḷārikavatthārammaṇamananasaṅkhātehi visayavisayībhāvehi purimāni pākaṭāni, tathā apākaṭā ca aññe manogocarā na attano sabhāvaṃ na dhārentīti imassa atthassa dīpanattho dhammasaddo. Dhārīyanti sāmaññarūpena avadhārīyantīti vā dhammā. Yathā hi rūpādayo cakkhuviññāṇādīhi asādhāraṇato eva yathāsakaṃ sabhāvato viññāyanti , na evamete, ete pana anekadhammabhāvato, sādhāraṇato, sabhāvasāmaññatopi manasā viññāyantīti.

我來為您翻譯這段巴利文： 2.433. 在註釋中說的特殊義，因為只在那裡固定，所以眼字只在眼中運用，如牛等中的牛字等，應當如是見。 "顯示"是依詞法成就的眼字(cakkhati)力量說義。因為"眼"是宣說，意思是明顯說。因為如同眼根說者只是顯示平等不平等，所以說"意思是顯示"，或者因為詞根有多義，應當見眼字也有顯示義。在染污等時如麻雀形、如蛇形而變化色相的色，使成為心所得的狀態，就是顯明色，意思是如同有體而顯示。或者色字的義是擴充套件，而擴充套件就是顯明，所以說"意思是顯明"。或者因為詞根有多義，應當見色字就是顯明義。表示顏色的色字詞源是"使成色"，表示色蘊的詞源是"被破壞"，這是區別。"被說"以"被說"義，可能只取說字，但這裡不只是說字，而是一切耳所識。"蛇行"是被自己諸緣使蛇行，意思是被引向耳所識的狀態。 "指示"是依香而顯示自己不明顯的事物為"此是好香、惡香"，或者如作密告說"這裡有花、有瞻波等果、有芒果等"隱藏的花等事物，這是意思。因為吞食以味取為根本，因為在維持生命的食味中傾向，所以舌以詞源相是"呼喚生命"。身特別說為有漏諸法的處，因為在不能得殊勝的欲貪因緣所生中，在欲貪的特別緣鼻舌身中，身是更特別的有漏緣。因為以它享受觸樂的眾生也從事淫慾。"生起處"意思是生起處，或者以身根為所依的四蘊因為是強力欲漏等因而特別說為有漏，意思是它們的生起處。 "度量"意思是如以升量、如以大秤稱量而了知所緣。或者"度量"是意，意思是說依限定而知那個那個所緣。"持自相"是那些以特殊相應說為處字義的眼等如是說，從那以外作為意所行的諸法只以共相引向一處性而說。因為如以粗物所緣思維所說的境與有境性前者明顯，如是不明顯的其他意所行也不是不持自性，爲了顯示這個義而有法字。或者諸法是以共相而被確定。因為如色等由眼識等只以不共而各各依自性被識知，這些不如是，而這些因為是多法性、共同性、自性共同性而被意識知。

511.Sena senāti sakena sakena. Uṭṭhahantīti uṭṭhānaṃ karonti. Vāyamantīti ussahanti, attano kiccaṃ karonticceva attho. Imasmiṃ ca atthe āyatanti etthāti āyatanānīti adhikaraṇattho āyatanasaddo, dutiyatatiyesu kattuattho. Te cāti cittacetasike dhamme. Te hi taṃtaṃdvārārammaṇesu ayanti gacchanti pavattantīti āyā. Vitthārentīti pubbe anuppannattā līnāni apākaṭāni pubbantato uddhaṃ pattharenti pākaṭāni karonti, uppādentīti attho. Idañca saṃsāradukkhaṃ. Na nivattatīti anuppādanirodhavasena na nirujjhati. Āyatanaṃ āyatananti āmeḍitavacanaṃ assā samaññāya cakkhādīsu niruḷhabhāvadassanatthaṃ.

1. Evaṃ avayavabhedavasena āyatanasaddassa atthaṃ vatvā idāni tattha pariyāyatopi dassetuṃ 『『apicā』』tiādi āraddhaṃ. Sādhuphalabharitatāya, aparissayatāya ca manoramme.

Tattha nivasantīti nivasantā viya honti. Tenāha 『『tadāyattavuttitāyā』』ti. Yattha suvaṇṇaratanādīni nivutthāni viya ākiṇṇāni tiṭṭhanti, so padeso tesaṃ ākaro, evaṃ cittacetasikā cakkhādīsūti te tesaṃ ākaroti dassento āha 『『cakkhādīsu ca…pe… ākaro』』ti. Tannissitattāti ettha mano manoviññāṇādīnaṃ cittacetasikānaṃ nissayapaccayo na hotīti tassa tesaṃ dvārabhāvo nissayabhāvoti daṭṭhabbo. Ahutvā eva paccayasāmaggivasena uppajjantāpi cittacetasikā aneke ekajjhaṃ tattha labbhamānā samosaṭā viya hontīti vuttaṃ 『『vatthudvārārammaṇavasena samosaraṇato』』ti. Na hi dhammānaṃ anāgataddhe vijjamānatālesopi atthi. Tenāha 『『puñjo natthi anāgate』』ti (mahāni. 10). Tattheva uppattitoti tesu cakkhādīsu eva uppattito. Uppattiyā paccayabhūte cakkhādike uppattiṭṭhānaṃ viya katvā upacāravasena vuttaṃ. Na hi arūpadhammānaṃ nippariyāyato uppattideso nāma atthi. Yadaggena vā te tesaṃ nissayārammaṇabhūtā, tadaggena sañjātideso. Na hi paccayabhāvamantarena rūpadhammānampi ādhārādheyyabhāvo atthi. Tenāha 『『nissayārammaṇabhāvenā』』ti. Byatirekapadhānatāya kāraṇalakkhaṇassa 『『tesaṃ abhāve abhāvato』』 iccevāha, na 『『bhāve bhāvato』』ti.

Yathāvuttenatthenāti 『『cakkhatī』』tiādinā, 『『āyatanato āyānaṃ tananato』』tiādinā, 『『nivāsaṭṭhāna』』ntiādinā ca vuttappakārena atthena. Dhammāyatanapariyāpannānaṃ dhammānaṃ bahubhāvato yebhuyyena ca te bahū eva hutvā kiccakarāti 『『dhammā ca te āyatanañcā』』ti bahuvacananiddeso.

1. Tathā tathā lakkhitabbato lakkhīyati etenāti vā lakkhaṇaṃ, sabhāvo.

Tāvabhāvatoti tattakato, tena anūnādhikabhāvaṃ dasseti. Tattha dvādasāyatanavinimuttassa kassaci dhammassa abhāvā adhikabhāvato codanā natthi, salakkhaṇadhāraṇaṃ pana sabbesaṃ sāmaññalakkhaṇanti ūnacodanā sambhavatīti taṃ dassento āha 『『cakkhādayopi hī』』tiādi. Bhavaṅgamanasaṅkhātoti dvikkhattuṃ calitvā pavattabhavaṅgamanasaṅkhāto. Calanavasena bhavaṅgappavattiyā sati eva āvajjanuppatti, na aññatthāti āvajjanassāpi kāraṇabhūtanti katvā vuttaṃ 『『bhavaṅgamanasaṅkhāto…pe… uppattidvāra』』nti. Asādhāraṇanti cakkhuviññāṇādīnaṃ asādhāraṇaṃ. Satipi asādhāraṇabhāve cakkhādīnaṃ dvārabhāvena gahitattā dhammāyatanena aggahaṇaṃ daṭṭhabbaṃ. Dvārārammaṇabhāvehi vā asādhāraṇataṃ sandhāya 『『asādhāraṇa』』nti vuttaṃ.

我來為您翻譯這段巴利文： 511. "各自"是以自己各自。"生起"是作生起。"精進"是努力，意思就是作自己的事。在這義中"延伸"所以是處，處字是處所義，在第二第三是作者義。"它們"是心心所法。因為它們在那個那個門所緣中行去運作，所以是行者。"擴充套件"是因為先前未生而隱藏不明顯，從前際向上伸展使明顯，意思是使生起。而這是輪迴苦。"不止息"是依不生滅而不滅。"處處"的重複語是爲了顯示這名稱在眼等中的固定。 512. 如是依部分差別說處字的義后，現在爲了也從同義方面顯示而開始說"又"等。因為善果充滿和無危險而可意。 其中"居住"是如居住。所以說"因為依它運作"。如金寶等似乎居住而遍滿住立的處所是它們的礦藏，如是心心所在眼等中，顯示它們是它們的礦藏而說"眼等...乃至...礦藏"。"因為依止它"這裡意不是意識等心心所的依止緣，所以應當見它是它們的門性是依止性。雖然依緣和合而生起而先前無有，許多心心所一起在那裡可得如聚集，所以說"依所依門所緣而聚集"。因為諸法在未來世連可得性也沒有。所以說"未來無有聚"。"只在那裡生起"是隻在那眼等中生起。依比喻說生起的緣眼等如生起處。因為無色法沒有無比喻的生起處。或者以它們是它們的所依所緣為第一，以那為第一是生起處。因為離開緣性，色法也沒有能依所依性。所以說"依所依所緣性"。因為差別為主的因相，所以只說"因為它們無則無"，不說"有則有"。 "依所說義"是依"眼"等、"從處到行者的伸展"等、"住處"等所說方式的義。因為法處所攝諸法眾多，而且多數它們是多而作用，所以"諸法和處"用複數說明。 513. 因為如是如是應被相知，或者以此被相知，所以是相，即自性。 "只是如此性"是隻是那麼多，以此顯示不多不少。其中因為離十二處沒有任何法所以沒有過多的詰難，但一切持自相是共相，所以可能有不足的詰難，爲了顯示它而說"因為眼等"等。"名為有分意"是名為轉起兩次的有分意。因為只在有分依轉起方式運作時有轉向生起，不在其他處，所以說是轉向的因而說"名為有分...乃至...生起門"。"不共"是眼識等的不共。雖然是不共，應當見因為眼等以門性被取所以不以法處取。或者依門所緣性說"不共"是關於不共性。

1. Yebhuyyasahuppattiādīhi uppattikkamādīsu ayutti yojetabbā. Yebhuyyena hi cakkhāyatanādīni kassaci kadāci ekato uppajjanti. Tathā hi vuttaṃ 『『kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavantī』』tiādi (yama. aṭṭha. āyatanayamaka 18-21). Tasmā āyatanānaṃ uppattikkamo tāva na yujjati, na pahānakkamo kusalābyākatānaṃ appahātabbato, na paṭipattikkamo akusalānaṃ ekaccaabyākatānañca appaṭipajjanīyato , na bhūmikkamo aḍḍhekādasannaṃ āyatanānaṃ ekantakāmāvacarattā, itaresañca catubhūmipariyāpannattā, ekaccassa lokuttarabhāvato cāti. 『『Ajjhattikesu hī』』ti etena ajjhattikabhāvena, visayībhāvena ca ajjhattikānaṃ paṭhamaṃ desetabbataṃ dasseti, tesupi paṭhamaṃ desetabbesu pākaṭattā paṭhamataraṃ cakkhāyatanaṃ desitanti.

Tato ghānāyatanādīnīti ettha bahupakārattābhāvena cakkhusotehi purimataraṃ adesetabbāni, saha vattuṃ asakkuṇeyyattā ekena kamena desetabbānīti ghānādikkamena desitānīti adhippāyo . Aññathāpi hi desitesu na na sakkā codetuṃ, na ca sakkā bodhetabbāni na desetunti. Paccuppannārammaṇattā vā cakkhādīni paṭhamaṃ vuttāni ārammaṇato supākaṭānīti, manāyatanaṃ pana kiñci paccunnārammaṇaṃ…pe… kiñci yāva navattabbārammaṇanti pacchā vuttaṃ. Paccuppannārammaṇesupi upādārūpārammaṇāni cattāri paṭhamaṃ vuttāni, tato bhūtarūpārammaṇaṃ. Upādārūpārammaṇesupi dūratare dūre, sīghataraṃ sīghañca ārammaṇasampaṭicchanadīpanatthaṃ cakkhādīnaṃ desanākkamo. Cakkhusotadvayañhi dūragocaranti paṭhamaṃ vuttaṃ, tatrāpi cakkhu dūrataragocaranti sabbapaṭhamaṃ vuttaṃ. Passantopi hi dūratare nadīsotaṃ, na tassa sotapaṭighātasaddaṃ suṇāti. Ghānajivhāsupi ghānaṃ sīghataravuttīti paṭhamaṃ vuttaṃ purato ṭhapitamattassapi bhojanassa gandho gayhatīti. Yathāṭhānaṃ vā tesaṃ desanākkamo. Imasmiñhi sarīre sabbupari cakkhussa adhiṭṭhānaṃ, tassa adho sotassa, tassa adho ghānassa, tassa adho jivhāya, tathā kāyassa yebhuyyato, mano pana arūpibhāvato sabbapacchā vutto. Taṃtaṃgocarattā tassa tassa anantaraṃ bāhirāyatanāni vuttānīti vuttovāyamatthoti evampi imesaṃ kamo veditabbo. Gocaro visayo etassāti gocaravisayo, mano. Kassa pana gocaro etassa visayo? Cakkhādīnaṃ pañcannampi. Viññāṇuppattikāraṇavavatthānatoti cakkhuviññāṇādīnaṃ uppattikāraṇassa vavatthitabhāvato savibhattibhāvato. Etena cakkhādianantaraṃ rūpādivacanassa ca kāraṇamāha.

我來為您翻譯這段巴利文： 514. 應當配合多數俱生等在生起次第等中的不合理。因為多數眼處等對某人有時一起生起。如是說"在欲界結生剎那對某人十一處顯現"等。因此處的生起次第首先不合理，不是斷除次第因為善無記不應斷，不是修習次第因為不善和某些無記不應修習，不是地次第因為十一處半必定是欲界，其餘屬於四地，某些是出世間。以"因為在內"顯示以內性和有境性內處應當先說，在它們中也應當先說的因為明顯而先說眼處。 "從那之後鼻處等"這裡因為沒有多種作用所以不應比眼耳先說，因為不能一起說所以應當依一個次第說，意思是依鼻等次第說。因為即使以其他方式說也不是不能詰難，也不能不說應當使瞭解的。或者因為是現在所緣所以先說眼等因為從所緣明顯，但意處有些是現在所緣...乃至...有些是乃至不可說所緣，所以後說。在現在所緣中也先說四種所緣是所造色，然後是所緣大種色。在所造色所緣中也爲了顯示更遠遠和更速速接受所緣而有眼等的說次第。因為眼耳二者是遠行境所以先說，在它們中也因為眼是更遠行境所以最先說。因為即使看見更遠的河流，也不聽聞它的聲音撞擊耳。在鼻舌中也因為鼻更速運作所以先說，因為只是放在前面的食物的香就被取。或者它們的說次第是依處所。因為在這身體中眼的住處最上，它下面是耳，它下面是鼻，它下面是舌，如是身大部分，但意因為是無色所以最後說。因為是那個那個行境所以說外處在那個那個之後，如是這義已說，也應當如是了知這些的次第。"行境境"是以它為境的行境，即意。但是什麼的行境是它的境？是五種眼等的。"因為識生起因確定"是因為眼識等生起因的確定狀態有區別。以此說了在眼等之後說色等的原因。

515.Saṅgahitattāti gaṇanasaṅgahavasena saṅgahitattā. Jātivasenāti cakkhubhāvasamānatāvasena. Paccayabhedo kammādibhedo. Dānādipāṇātipātādibhedabhinnassa hi kusalākusalakammassa, tassa ca sahakārīkāraṇabhūtānaṃ abbhantarānaṃ, bāhirānañca paccayānaṃ bhedena cakkhāyatanaṃ bhinnaṃ visadisaṃ hotīti. Nirayādiko, apadādigatinānākaraṇañca gatibhedo gatīnaṃ, gatīsu vā bhedoti katvā. Hatthiassādiko, khattiyādiko ca nikāyabhedo. Taṃtaṃsattasantānabhedo puggalabhedo. Yā cakkhādīnaṃ vatthūnaṃ anantappabhedatā vuttā, so eva hadayavatthussa bhedo tādisabhedānātivattanato. Tato manāyatanassa anantappabhedatā yojetabbā. Yasmā jhānavirahitaṃ nāma lokuttaraṃ natthi, tasmā pañcannaṃ jhānānaṃ vasena aṭṭha lokuttaracittāni cattālīsaṃ hontīti tāni ekāsītiyā lokiyacittesu pakkhipitvā āha 『『ekavīsuttarasatappabhedañcā』』ti. Vatthūti cakkhādivatthu. Tappabhedena viññāṇaṃ anantappabhedaṃ. Paṭipadā dukkhāpaṭipadādi. Ādi-saddena jhānādhipatibhūmiārammaṇādīnaṃ saṅgaho daṭṭhabbo. Nīlaṃ nīlassa sabhāgaṃ, aññaṃ visabhāgaṃ. Paccayo kammādi. Tatthāpi kusalasamuṭṭhānāditā, sītautusamuṭṭhānāditā ca bhedo veditabbo. Ādisaddena gatinikāyabhedo. Sabhāvanānattabhedatoti sukhā dukkhā adukkhamasukhāti evamādiko sabhāvabhedo. Cakkhusamphassajā sotasamphassajāti evamādikaṃ nānattaṃ.

1. 『『Anāgamanato aniggamanato』』ti saṅkhepena vuttamatthaṃ vivarituṃ 『『na hī』』tiādi vuttaṃ. Pubbantāparantesu avijjamānasarūpattā udayato pubbe kutoci nāgacchanti, vayato ca uddhaṃ na katthaci gacchanti, vijjamānakkhaṇepi ittarakālatāya aniccā dukkhā vipariṇāmadhammā. Tenāha 『『atha kho』』tiādi. Saparipphandakiriyāvasena īhanaṃ īhā, cintanavasena byāpāranaṃ byāpāro, tattha byāpāraṃ dassento āha 『『na hi cakkhurūpādīnaṃ evaṃ hotī』』ti. Īhaṃ dassento 『『na ca tānī』』tiādi. Ubhayampi pana īhā ca hoti byāpāro cāti uppaṭipāṭivacanaṃ. Dhammatāvāti sabhāvo eva, kāraṇasamatthatā vā īhābyāpārarahitānaṃ dvārādibhāvo dhammatā. Imasmiñca atthe 『『ya』』nti etassa yasmāti attho. Purimasmiṃ sambhavanavisesanaṃ yaṃ-saddo. 『『Suñño gāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacana』』nti (saṃ. ni. 4.238) vacanato suññagāmoviyadaṭṭhabbāni. Annapānasahitanti gahite suññagāme yaṃ yadeva bhājanaṃ parāmasīyati, taṃ taṃ rittakaṃyeva parāmasīyati, evaṃ dhuvādibhāvena gahitāni yoniso upaparikkhiyamānāni rittakāneva etāni dissantīti. Tenāha 『『dhuvasubhasukhattabhāvavirahitattā』』ti. Cakkhādidvāresu abhijjhādomanassuppādakabhāvena rūpādīni cakkhādīnaṃ abhighātakānīti vuttāni. Ahisusumārapakkhīkukkurasiṅgālamakkaṭā cha pāṇakā. Visamabilākāsagāmasusānavanāni tesaṃ gocarā. Tattha visamādiajjhāsayehi cakkhādīhi visamabhāvabilākāsagāmasusānasannissitasadisūpādinnadhammavanabhāvehi abhiramitattā rūpādīnaṃ visamādisadisatā yojetabbā.

Iti āyatanānaṃ vitthārakathāmukhavaṇṇanā.

Dhātuvitthārakathāvaṇṇanā

我來為您翻譯這段巴利文： 515. "被攝取"是依數目攝取而被攝取。"依種類"是依眼性相同性。緣差別是業等差別。因為由施等、殺生等差別而分的善不善業，以及作為它的俱有因的內外諸緣的差別，眼處成為有差別不相似。地獄等和無足等趣的種種差別是趣差別，或在諸趣中的差別。像馬等和剎帝利等是眾別。那個那個有情相續的差別是人別。所說眼等事物的無量差別，那就是心所依處的差別因為不超過如是差別。從那應當配合意處的無量差別。因為沒有離開禪那的出世間，所以依五禪八出世間心成為四十，把它們放入八十一世間心而說"一百二十一差別"。"事"是眼等事。依它的差別識有無量差別。行道是苦行道等。以等字應當見攝取禪、增上、地、所緣等。青是青的同類，其他是異類。緣是業等。在那裡也應當知道善等生和寒等生等是差別。等字包含趣眾差別。"自性種種差別"是樂、苦、不苦不樂等如是自性差別。眼觸生、耳觸生如是等種種。 516. 說"因為不來不去"簡略的義，爲了解釋而說"因為不"等。因為在前際后際無有自性，所以不從生起之前某處而來，也不從壞滅之後去某處，即使在存在剎那也因為短暫性而無常苦變異法。所以說"但是"等。依自動搖作用而勤勉是勤勉，依思維而活動是活動，顯示其中活動而說"因為眼色等不如是"。顯示勤勉而說"它們也不"等。但兩者都是勤勉和活動，所以是倒說。"只是法性"是隻是自性，或者是因緣能力，無勤勉活動的門等性是法性。在這義中"ya"的義是因為。在前面yaṃ-字是可能的限定。因為說"比丘們，空村是這六內處的別名"，所以應當見如空村。"有飲食"是如在所取空村中，無論觸及什麼容器，觸及的都是空的，如是以常等性所取而如理觀察時，這些顯現為空。所以說"因為離開常凈樂我性"。因為在眼等門中生起貪憂，色等說為眼等的傷害者。蛇、鱷、鳥、狗、野狼、猴是六生物。險處、洞穴、空地、村莊、墓地、森林是它們的行處。在那裡應當配合以險等意樂的眼等，以險處等性所受法林性而喜樂的色等與險等相似。 如是處廣說論門註釋完。 界廣說論註釋

517.Cakkhussa viññāṇanti cakkhussa kāraṇabhūtassa viññāṇaṃ. Kāmaṃ rūpālokamanasikārādayopi tassa viññāṇassa kāraṇā, te pana sādhāraṇakāraṇaṃ, cakkhu asādhāraṇanti asādhāraṇakāraṇenāyaṃ niddeso yathā bherisaddo, yavaṅkuroti. Tathā hi cakkhu puggalantarāsādhāraṇaṃ, nīlādisabbarūpasādhāraṇañcāti sāmibhāvena niddiṭṭhaṃ.

Vidahatīti evaṃ evañca tayā pavattitabbanti viniyuñjamānaṃ viya uppādetīti attho. Vidahatīti ca dhātvattho eva visiṭṭho upasaggena dīpīyatīti vināpi upasaggena dhātūti esa saddo tamatthaṃ vadatīti daṭṭhabbo. Kattukammabhāvakaraṇādhikaraṇesu ca dhātusaddasiddhi hotīti pañcāpi te atthā vuttā. Lokuttarā dhātuyo saṃsāradukkhaṃ na vidahanti, aññadatthu vidhaṃsentīti katvā 『『lokiyā』』ti visesitaṃ. Vavatthitāti avatthitā, aññamaññaṃ vā asaṃkiṇṇā. Suvaṇṇarajatādidhātuyo suvaṇṇādīnaṃ bījabhūtā selādayo. Yathāsambhavanti ettha keci 『『lokiyalokuttarāsu dhātūsu yo yo attho sambhavati, tadanurūpa』』nti atthaṃ vadanti, tadayuttaṃ 『『lokiyā hi dhātuyo』』ti visesetvā vuttattā. Atthavasena cetaṃ yathāsambhavaggahaṇaṃ kataṃ, na dhātuvasena . Kāmaṃ pañcapi atthā cakkhādīnaṃ sabbesaṃ icchitabbā, tathāpi cakkhādīsu yassa yassa dhammassa yadā kattuvacanicchā, na tadā kammabhāvo. Yadā pana kammavacanicchā, na tadā kattubhāvo. Evaṃ sesesupīti yathāsambhavaggahaṇaṃ. Tenāha 『『iti cakkhādīsū』』tiādi.

518.Attano sabhāvaṃ dhārentīti dhātuyoti etthāpi dhātīti dhātūti padasiddhi veditabbā dhāraṇattho dhā-saddoti katvā. Kattuatthopi cāyaṃ purimena asadiso vidhānadhāraṇatthānaṃ bhinnasabhāvattā. Nissattasabhāvamattadhāraṇañca dhātusaddassa padhāno atthoti visuṃ vutto. Dhātuyo viya dhātuyoti ettha sīhasaddo viya kesarimhi niruḷhā purise selāvayavesu niruḷho dhātusaddo cakkhādīsu upacaritoti daṭṭhabbo. Ñāṇañca ñeyyañca ñāṇañeyyāni, tesaṃ avayavā tappabhedabhūtā dhātuyo ñāṇañeyyāvayavā. Tattha ñāṇappabhedo dhammadhātuekadeso, ñeyyappabhedo aṭṭhārasāpīti ñāṇañeyyāvayavamattā dhātuyo hontīti. Atha vā ñāṇena ñātabbo sabhāvo aviparīto dhātusaddena vuccamāno ñāṇañeyyo, na diṭṭhiādīhi viparītaggāhakehi ñeyyoti attho, tassa ñāṇañeyyassa avayavā cakkhādayo, visabhāgalakkhaṇāvayavesu rasādīsu niruḷho dhātusaddo tādisesu aññāvayavesu cakkhādīsu upacaritoti daṭṭhabbo. Rasādīsu viya vā cakkhādīsupi niruḷho eva. 『『Nijjīvamattassetaṃ adhivacana』』nti etena nijjīvamattapadatthe dhātusaddassa niruḷhataṃ dasseti. Cha dhātuyo etassāti chadhāturo. Yo loke purisoti dhammasamudāyo vuccati, so chadhāturo channaṃ pathavīādīnaṃ nijjīvamattānaṃ sabhāvānaṃ samudāyamatto, na ettha jīvo vā puriso vā atthīti attho.

我來為您翻譯這段巴利文： 517. "眼的識"是作為因的眼的識。雖然色、光、作意等也是那識的因，但它們是共同因，眼是不共因，所以這是以不共因而說，如鼓聲、麥芽。如是眼是對其他個人不共的，對青等一切色共同的，所以以所有格說。 "安排"意思是如同使役而生起，使如是如是由你運作。而"安排"只是詞根義由字首顯示特殊，所以應當見即使無字首此詞說那義。而在能作、業、狀態、工具、處所中有詞根詞的成就，所以說那五種義。出世間界不安排輪迴苦，相反地破壞，所以以"世間"限定。"確立"是住立，或者彼此不混雜。金銀等界是金等的種子性巖等。"如所生"這裡有些人說"在世間出世間諸界中什麼義生起，如其相應"，那不合理因為說"因為世間界"而限定。而這取"如所生"是依義作，不是依界。雖然眼等一切應求五種義，但是在眼等中對某某法何時欲說能作說時，那時無業性；而何時欲說業說時，那時無能作性。如是在其餘中，所以取"如所生"。所以說"如是在眼等"等。 518. "持自性所以是界"這裡也應當知道"持所以是界"的詞成立因為dhā-字是持義。而這能作義與前者不同因為安排持義有不同自性。而界字的主要義是隻是持無有情自性，所以別說。"如界是界"這裡應當見如獅子字固定於獅子而在人上比喻，固定於巖分上的界字在眼等上比喻。智和所知是智所知，它們的部分是作為它差別的界是智所知部分。其中智差別是法界一分，所知差別是十八界，所以界只是智所知部分。或者以智應知的自性不顛倒以界字所說是智所知，不是以見等顛倒執取者所知，意思是它的智所知的部分是眼等，固定於味等異相部分的界字在如是其他部分眼等上比喻而應見。或者如在味等中在眼等中也是固定。以"這是隻是無命者的名稱"顯示界字固定於只是無命者義。"有六界是它"所以是六界者。在世間所說為人的法聚，那只是六地等只是無命者自性的聚，這裡無有命者或人，這是意思。

1. Cakkhādīnaṃ kamo pubbe vuttoti idhekekasmiṃ tike tiṇṇaṃ dhātūnaṃ kamaṃ dassento āha 『『hetuphalānupubbavavatthānavasenā』』ti. Hetuphalānaṃ anupubbavavatthānaṃ hetuphalabhāvo eva, manodhammadhātūnañca manoviññāṇassa hetubhāvo yathāsambhavaṃ yojetabbo. Kiriyamanodhātu manoviññāṇassa upanissayakoṭiyā, vipākamanodhātu vipākamanoviññāṇassa anantarādināpi, itarassa sabbāpi upanissayakoṭiyā ca, dhammadhātu pana vedanādikā sahajātā sahajātādinā, asahajātā anantarādinā, upanissayena, ārammaṇādinā ca manoviññāṇassa paccayo hotīti dvārabhūtamanovasena vā. Dvārabhūtamanopi hi suttesu manodhātūti vuccatīti tassā vā manodhātuyā manoviññāṇassa hetubhāvo yathāsambhavaṃ yojetabbo. Tattha hetūti paccayo adhippeto, phalanti paccayuppannanti āha 『『cakkhudhātū』』tiādi.

520.Sabbāsaṃ vasenāti yathāvuttānaṃ ābhādhātuādīnaṃ pañcatiṃsāya dhātūnaṃ vasena. Aparamatthasabhāvassa paramatthasabhāvesu na kadāci antogadhatā atthīti āha 『『sabhāvato vijjamānāna』』nti.

Candābhāsūriyābhādikā vaṇṇanibhā evāti āha 『『rūpadhātuyeva hi ābhādhātū』』ti. Rūpādipaṭibaddhāti rāgavatthubhāvena gahetabbākāro subhanimittanti katvā 『『rūpādayo evā』』ti avatvā paṭibaddhavacanaṃ vuttaṃ. Asatipi rāgavatthubhāve kusalavipākārammaṇaṃ subhadhātūti dutiyo vikappo vutto. Sesāti manoviññāṇadhātusampayuttā. Dhātudvayanirodhamattanti manoviññāṇadhātūnaṃ nirodhamattaṃ catutthāruppacittuppādanirodhabhāvato. Tadaññaviññāṇanirodho viya hi viññāṇadhātumanodhātūnaṃ nirodho samāpattibalasiddhoti katvā dhātudvayaggahaṇaṃ.

『『Dhammadhātumatta』』nti idaṃ kāmadhātuyā dhammadhātupariyāpannattā vuttaṃ. Kāmapaṭisaṃyuttoti kāmarāgasampayutto, ārammaṇakaraṇena vā kāmaguṇopasaṃhito. Yaṃ etasmiṃ antareti ye etasmiṃ avīciparanimmitavasavattiparicchinne okāse. Ogāḷhā hutvā adhobhāge ca okāse carantīti etthāvacarā. Aññattha carantāpi yathāvutte eva ṭhāne pariyāpannāti ettha pariyāpannā.

Nekkhammadhātudhammadhātu eva vitakkapakkhe. Sabbepi kusalā dhammāti dānamayapuññakiriyato, sīlamayapuññakiriyato, pabbajjato ca paṭṭhāya yāva aggamaggādhigamā pavattā sabbepi anavajjadhammā. Vihiṃsādhātu cetanā, paraviheṭhanacchando vā. Avihiṃsā karuṇā.

Hīnāti hīḷitā. Paṇītāti sambhāvitā. 『『Nātihīḷitā nātisambhāvitā majjhimā』』ti khandhaniddese āgatā hīnadukato eva nīharitvā majjhimā dhātu vuttāti veditabbā. Ubhopīti dhammadhātumanoviññāṇadhātuyo.

Viññāṇadhātu yadipi chaviññāṇadhātuvasena vibhattā, tathāpi viññāṇadhātuggahaṇena tassa purecārikapacchācārikattā manodhātu gahitāva hotīti āha 『『viññāṇadhātu cakkhuviññāṇādisattaviññāṇadhātu saṅkhepoyevā』』ti. Anekesaṃ cakkhudhātuādīnaṃ, tāsu ca ekekissā nānappakāratāya nānādhātūnaṃ vasena anekadhātu nānādhātu loko vuttoti āha 『『aṭṭhārasadhātuppabhedamattamevā』』ti.

我來為您翻譯這段巴利文： 519. "眼等的次第前面已說"，顯示在這裡每一組中三界的次第而說"依因果次第確立"。因果的次第確立就是因果性，意法界對意識的因性應當如所生配合。作用意界對意識是依止緣邊際，異熟意界對異熟意識也是等無間等，對其他一切也是依止緣邊際，但是法界中受等俱生以俱生等，非俱生以無間等、依止、所緣等而是意識的緣，或者依作門的意。因為在經中作門的意也說為意界，所以它的意界對意識的因性應當如所生配合。其中"因"是指緣，"果"是緣生，所以說"眼界"等。 520. "依一切"是依所說光界等三十五界。非真實自性在真實自性中從不有包含性，所以說"依自性存在"。 月光日光等只是色相，所以說"光界只是色界"。"系屬色等"是因為應取為貪對像相而說美相，所以不說"只是色等"而說系屬語。即使無貪對像性，善異熟所緣是美界，所以說第二選擇。"其餘"是與意識界相應。"只是二界滅"是隻是意識界的滅，因為是第四無色心生起的滅。因為如其他識的滅，識界意界的滅是由定力成就，所以取二界。 說"只是法界"是因為欲界屬於法界。"系屬欲"是與欲貪相應，或者以作所緣而結合欲樂。"在這之中"是在這阿鼻至他化自在所限定的處所。因為沉入而在下方處所行，所以是行於此。即使在別處行，也屬於如所說處所，所以屬於此。 出離界法界在尋部分即是。"一切善法"是從施作福業、戒作福業、出家開始直到證得最上道運作的一切無過法。害界是思或害他欲。不害是悲。 "低劣"是被輕賤。"殊勝"是被尊重。應當知道"不太輕賤不太尊重的中"在蘊釋中來，從低劣二法中取出而說中界。"兩者"是法界意識界。 識界雖然依六識界分別，但是以識界之取，因為是它的前行后隨，意界也被取，所以說"識界只是眼識等七識界的總攝"。依許多眼界等，在它們中每一個種種相的種種界的許多界種種界世間而說，所以說"只是十八界差別"。

521.Cakkhusotaghānajivhākāyamanodhātumanoviññāṇadhātubhedenāti bahūsu potthakesu likhitaṃ, kesuci 『『cakkhusotaghānajivhākāyamanomanoviññāṇadhātubhedenā』』ti. Tattha na cakkhādīnaṃ kevalena dhātusaddena sambandho adhippeto vijānanasabhāvassa pabhedavacanato. Viññāṇadhātusaddena ca sambandhe kariyamāne dve manogahaṇāni na kātabbāni. Na hi dve manoviññāṇadhātuyo santi. Antarā vā manodhātugahaṇaṃ akatvā 『『cakkhu…pe… kāyamanoviññāṇadhātumanodhātū』』ti vattabbaṃ atulyayoge dvandasamāsābhāvato. Ayaṃ panettha pāṭho siyā 『『cakkhu…pe… kāyaviññāṇamanomanoviññāṇadhātubhedenā』』ti. Tassa viññāṇassa yebhuyyena attavādino tassa ekamekassa attassa advayataṃ, niccattañca pavedentīti anekatāniccatāpakāsanaṃ tesaṃ jīvasaññāsamūhananāya hoti. Khandhāyatanadesanā saṅkhepadesanā, indriyadesanā vitthāradesanā, tadubhayaṃ apekkhitvā ayaṃ anatisaṅkhepavitthārā dhātudesanā. Abhidhamme vā suttantabhājanīye (vibha. 172 ādayo) vuttā dhātudesanā atisaṅkhepadesanā, ābhādhātuādīnaṃ anekadhātunānādhātuantānaṃ vasena desetabbā ativitthāradesanā, tadubhayaṃ apekkhitvā ayaṃ anatisaṅkhepavitthārā.

Assa bhagavato. Saddhammatejasā vihataṃ saddhammatejavihataṃ.

522.Saṅkhatoti gaṇanato. Jātitoti cakkhubhāvasāmaññato. Atha vā jātitoti cakkhusabhāvato. Tenāha 『『cakkhupasādo』』ti. Vīsati dhammāti saṅkhaṃ gacchati vedanādīnaṃ abhinditvā gahaṇato. Sesakusalākusalābyākataviññāṇavasenāti ettha abyākatāpekkhāya sesaggahaṇaṃ, kusalākusalaṃ pana sabbaso aggahitamevāti.

523.Tā ca cakkhuviññāṇadhātuādayo pañcapi.

Purimehevāti anantarādīhi eva. Javanamanoviññāṇadhātu pana javanamanoviññāṇadhātuyā āsevanapaccayenāpi paccayo hotīti vuttovāyamattho. Dhammadhātūti pana sahajāto vedanādikkhandho adhippeto. Tenāha 『『sahajāta…pe… paccayo hotī』』ti. Avigatādīhīti ettha ādi-saddena manoviññāṇadhātuyā yathārahaṃ hetuadhipatikammavipākāhārindriyajhānamaggapaccayabhāvo saṅgayhati. Tenāha 『『bahudhā paccayo hotī』』ti. Ekaccā ca dhammadhātu sukhumarūpanibbānappakārā, yā ca sampayogānantarabhāvādīnaṃ abhāvena ārammaṇakaraṇe yogyā. Pañcadvārikavipākavajjanatthaṃ 『『ekaccāya manoviññāṇadhātuyā』』ti vuttaṃ, manodvārikā pana vipākāpi tadārammaṇabhūtā ekaccaṃ dhammadhātuṃ ārabbha pavattatīti. Atha vā 『『ekaccāya manoviññāṇadhātuyā』』ti idaṃ sabbaṃ kāmāvacarakusalaṃ kāmāvacarakiriyaṃ abhiññādvayaṃ āruppadvayanti evarūpaṃ manoviññāṇadhātuṃ sandhāya vuttaṃ, lokuttaramanoviññāṇadhātuyā pana ekaccā dhammadhātu ārammaṇapaccayoti pākaṭoyamattho. Cakkhuviññāṇadhātuādīnaṃ cakkhādīnaṃ yathāvuttapaccayadhammato atirekepi paccayadhamme dassetuṃ 『『na kevala』』ntiādi āraddhaṃ. Tattha ālokādayoti āloko nāma sūriyālokādi. Tassa suttantanayena upanissayabhāvo veditabbo, evaṃ sesānipi.

Vivaraṃ nāma visesato sotabilaṃ. Vāyu gandhūpasaṃharaṇakavāto. Āpo mukhe pakkhittaāhārassa temanakaudakaṃ. Pathavī kāyappasādassa nissayabhūtā pathavīdhātu. Bhavaṅgamanaṃ dvikkhattuṃ calitaṃ bhavaṅgacittaṃ. Sabbattha manasikāro āvajjanamanasikāro.

我來為您翻譯這段巴利文： 521. "以眼耳鼻舌身意界意識界差別"在許多抄本中寫下，在某些中"以眼耳鼻舌身意意識界差別"。其中不意趣眼等只與界字結合，因為說識知自性的差別。而在與識界字結合時不應作兩個意取。因為沒有兩個意識界。或者不取中間意界而應說"眼...乃至...身意識界意界"，因為在不等結合中無複合詞。但這裡這讀法可能是"眼...乃至...身識意意識界差別"。因為那識的我論者多數宣說那一一我的無二性和常性，所以顯示多性無常性成為除去他們命想。蘊處說是略說，根說是詳說，觀察那兩者這是不太略不太詳的界說。或者在阿毗達磨經分別中所說的界說是太略說，依光界等多界種種界末的應說是太詳說，觀察那兩者這是不太略不太詳。 "它"是世尊。"被正法威力破壞"是被正法威力破壞。 522. "以數"是以計數。"以類"是以眼性共同。或者"以類"是以眼自性。所以說"眼凈色"。"二十法"是依不分受等而取而成數。"依其餘善不善無記識"這裡依無記而取其餘，但善不善完全未取。 523. 而那些眼識界等五種。 "只以前"是隻以無間等。但是速行意識界也以速行意識界的習行緣作緣，所以此義已說。而"法界"是指俱生受等蘊。所以說"俱生...乃至...作緣"。"不離去等"這裡等字包含對意識界如其適宜作為因緣、增上緣、業緣、異熟緣、食緣、根緣、禪緣、道緣。所以說"多種作緣"。而某些法界是細色涅槃種類，以及以無相應無間性等而在作所緣時適宜。爲了除去五門異熟而說"對某些意識界"，但是意門異熟也作為彼所緣而緣取某些法界而轉起。或者"對某些意識界"這是關於一切欲界善、欲界作用、二神通、二無色如是意識界而說，但某些法界作為出世間意識界的所緣緣，這義明顯。爲了顯示眼識界等眼等如所說緣法之外的緣法而開始說"不只"等。其中"光等"，光是指日光等。它的依止性應當依經的方法了知，如是其餘也是。 "孔"特別是指耳孔。"風"是運香的風。"水"是濕潤放在口中的食物的水。"地"是作為身凈色所依的地界。"有分意"是轉動兩次的有分心。一切處的"作意"是轉向作意。

1. Avisesato daṭṭhabbākārassa vuccamānattā āha 『『sabbā evā』』ti. Visesato vipassanāya bhūmivicāro esoti 『『saṅkhatā』』ti visesitaṃ. Pubbantāparantavivittatoti ettha 『『pubbantonāma atīto addhā, aparanto nāma anāgato. Ubhayattha ca saṅkhatā dhātuyo sabhāvavivittā anupalabbhamānasabhāvattā. Pubbanto vā sabhāvadhammassa udayo tato pubbe avijjamānattā. Aparanto vayo tato paraṃ abhāvato. Tasmā pubbantāparantavivittatoti pākābhāvato viddhaṃsābhāvatoti vuttaṃ hoti.

Bheritalaṃ viya cakkhudātu saddassa viya viññāṇassa nissayabhāvato. Ādāsatalādīsupi eseva nayo. Yantaṃ nāma ucchuyantaṃ. Cakkayaṭṭhīti tilamanthaṃ āha. So hi acakkabaṇdhopi taṃsadisatāya cakkayaṭṭhītveva vuccati, cakkabandhameva vā sandhāya tathā vuttaṃ. Imāhi ca upamāhi nijjīvāna. Bheritaladaṇḍādīnaṃ samāyoge, nijjīvānaṃ saddādīnaṃ viya nijjīvānaṃ cakkhurūpādīnaṃ samāyoge nijjīvānaṃ cakkhuviññāṇādīnaṃ pavattīti kāraṇaphalānaṃ dhātumattataṃ, kārakavedakavirahañca dasseti.

Purecarānucarā viyāti nijjīvassa kassaci keci nijjīvā purecarānucarā viyāti attho. Manodhātuyeva vā attano khaṇaṃ anativattantī attano khaṇa anativattantānaṃyeva cakkhuviññāṇādīnaṃ avijjamānāyapi purecarānucarābhisandhiyaṃ anantarapubbakālāparakālatāya purecarānucarā viya daṭṭhabbā.

Channañhi viññāṇadhātūnaṃ ekajjhaṃ anekānantarapaccayābhāvato ekajjhaṃ uppattiabhāvo viya aññamaññānantarapaccayatābhāvato anantaruppattipi natthi. Yadi siyā, chaḷārammaṇasannidhāne manasikāramantarenāpi chaḷārammaṇūpaladdhi siyā, na ca hoti, tasmā dassanādianantaraṃ savanādīnaṃ abhāvo viya manoviññāṇadhātānantaraṃ na dassanādīni, na ca dassanādianantaraṃ manoviññāṇadhātu hoti. Tattha bhavaṅgassa, dassanādīnañca bhinnārammaṇatāya manoviññāṇadhātānantaraṃ dassanādīni, dassanādīnaṃ anantarañca savanādīni na uppajjantīti yuttametaṃ. Dassanādīnaṃ, pana santīramaṇassa ca abhinnavisayatāya dassanādianantaraṃ na manāviññāṇadātu hotīti ayuttanti ? Nayidamevaṃ niyatāniyatavisayānaṃ bhinnavisayabhāvupapattito. Yadi ca dassanādianantaraṃ kāci viññāṇadhātu uppajjeyya, sāpi dassanādidvāratāya dassanādiviññāṇadhātu eva siyā, na manoviññāṇadhātu, tato ca dassanādikiccavidhuraṃ cintanaṃ manananti manodvārappavattānaṃ mananakiccāpariccāgo viya dassanaviññāṇadhātuyā dassanakiccāpariccāgo āpajjati. Tathā tadanantarassāti sabbāyapi dassanaviññāṇabhāvato ca viññāṇakāyā na bhaveyyuṃ.

我來為您翻譯這段巴利文： 524. 因為說無差別應見相，所以說"一切"。因為這是觀察觀慧地的差別，所以以"有為"限定。"離前際后際"這裡"前際即是過去世，后際即是未來。兩者中有為界離自性因為是不可得自性。或者前際是自性法的生起因為在那之前無有。后際是壞滅因為在那之後無有。因此'離前際后際'即是說從無熟性到無壞性"。 眼界如鼓面，因為如聲對識是所依。在鏡面等中也是這方法。"器"是指甘蔗器。"輪杖"說的是芝麻器。因為它即使無輪結合，因為與它相似所以也稱為輪杖，或者只關於輪結合而如是說。以這些譬喻顯示無命者鼓面杖等結合，如無命者聲等，無命者眼色等結合而有無命者眼識等轉起，這樣顯示因果只是界，以及無作者受者。 "如前行后隨"意思是如某些無命者是某無命者的前行后隨。或者只是意界不超越自剎那，對不超越自剎那的眼識等，即使不存在也在前行后隨的意趣中以無間前時後時性而應見如前行后隨。 因為六識界一起無多無間緣，如無一起生起，因為無互相無間緣性所以也無無間生起。如果有，在六所緣現前時即使無作意也會有六所緣領受，但沒有，因此如見等無間無聞等，意識界無間無見等，見等無間也無意識界。其中因為有分和見等有不同所緣，所以意識界無間有見等，見等無間有聞等不生起是合理的。但是因為見等和推度有相同境，所以見等無間無意識界是不合理的？不是這樣，因為定不定境有不同境性成立。如果見等無間有某識界生起，它也因為是見等門性而只是見等識界，不是意識界，從那如思維考慮放棄見等作用而有意門轉起的考慮作用不放棄，如是發生見識界的見作用不放棄。如是它的無間也是，而且因為一切也是見識性而諸識身將不存在。

Yathā pana manoviññāṇadhātānantaraṃ manodhātu, tato cakkhuviññāṇādīni, evaṃ dassanaviññāṇadhātānantaraṃ manodhātu, tato sotaviññāṇādīni hontīti ce? Na, manodhātuyā dassanadhātubhāvappasaṅgato. Yathā hi manaso nibbisesāvatthā mananamattatāya manodhātu, evaṃ dassanassa nibbisesāvatthā dassanamattatāya dassanadhātu siyā. Tañca cakkhūviññāṇaṃ rūpavisayanti saddādivisayābhogābhāvato savanaviññāṇādīnaṃ asambhavo. Tato ca rūpārammaṇapasutameva viññāṇaṃ siyā manoviññāṇānaṃ viya dassanaviññāṇādīnaṃ samānavatthubhāvappasaṅgato, aññavatthusannissitañca viññāṇaṃ na siyā, na cetaṃ yuttaṃ. Tasmā sukhadukkhānaṃ viya upekkhā cakkhuviññāṇādīnaṃ, manoviññāṇassa ca byavadhāyikā manodhātu daṭṭhabbā, na cassā upekkhāya viya adukkhamasukhatā adassanādiamananatā, ata kho mananakiccāvisesato manoviññāṇasabhāgatā. Mano hi hadayavatthumhi vattamāno aññavatthusannissitānaṃ viññāṇānaṃ visayaṃ dassetvā nivattamāno aggi viya usumamatte mananamatte ṭhatvā nivattati, aññavatthusannissitaviññāṇanirodhe ca uṭṭhahanto aggi viya usumamatte uṭṭhahati. Paccayānurūpapavattikāni ca mananamattāni manoviññāṇadhātuyā antāni honti. Paṭighasaññāsahagatānañhi pañcannaṃ viññāṇānaṃ indriyārammanapaṭighātajatāya abhinipātamattakiccaṃ, mananalakkhaṇindriyasamuppannassa ca manoviññāṇassa visayavicintanāsambhūtatāya tadanurūpācintanā. Tasmā abhinipātappaccayapaṭighaṭṭanānighaṃsabalena bhavaṅgalakkhaṇaṃ cittaṃ calanāvatthaṃ hutvā nivattamānaṃ cintanāvisesavirahato abhinipātānuguṇaṃ cintanāvasānaṃ mananamattaṃ uppādeti.

Dassanādipi abhinipātamattaṃ dutiyaṃ khaṇaṃ anativattamānaṃ attānuguṇaṃ cintanāmananasamaññāvirahato dassanādiabhinipātavisesavicittaṃ cittabhāvādinā samānaṃ cintanādimananamattaṃ aññavatthusmiṃ nibbatteti, tasmā vatthukiccehi taṃ manoviññāṇakāyasaṅgahitāpi manodhātu manodvāranikkhamapavesabhūtā ārammaṇantare dvārantaramanasikāratabbisayasampaṭicchanabhāvena pañcannaṃ viññāṇadhātūnaṃ yathākkamaṃ purecarā, anucarāti ca vuttā. Sā panāyaṃ satipi viññāṇabhāve manaso sambhūya visiṭṭhamananakiccābhāvato dhātubhāvasāmaññena manomattā dhātu manodhātūti vuccati.

Yathāvutteneva ca hetunā matta-saddalopaṃ katvā viññāṇaṭṭhayogato manomattaṃ viññāṇanti manoviññāṇakāyasaṅgahopi cassā yujjati eva. Aññaviññāṇehi pana dvārārammaṇehi ca visesanatthaṃ 『『manodhātū』』ti vuttāti. Manoviññāṇadhātūti pana viññāṇadhātuvisesanaṃ manogahaṇaṃ. Dhātuvisesanatthe ca manoviññāṇaggahaṇe viññāṇavisesanaṃ dvārabhūtamanodassanamevāti dvārasamaññārahattā na manodhātūti vuccati. Tañhi manodvārantogadhaṃ, na ca dassanādipurecarānucaranti manaso viññāṇadhātu, manaso viññāṇanti ca manodvārasamaññārahaṃ, savisesañca tassa mananakiccaṃ, viññāṇakiccañcāti mattasaddassa lopamantarena 『『manoviññāṇa』』nti, nijjīvabhāvavibhāvanatthaṃ 『『manoviññāṇadhātū』』ti ca vuccatīti.

我來為您翻譯這段巴利文： 如果說如意識界無間有意界，從那有眼識等，如是見識界無間有意界，從那有耳識等？不是，因為意界會成為見界。因為如意的無差別狀態因為只是思維而是意界，如是見的無差別狀態因為只是見而會是見界。而那眼識是色境因為無聲等境作意，所以耳識等不生起。從那識將只是專注色所緣，因為如意識般見識等會成為相同所依，而依其他所依的識將不存在，這不合理。因此如樂苦般，對眼識等和意識的遮障意界應當見，而它不如舍般是不苦不樂而是無見等無思維，而是從思維作用差別有意識同性。因為意在心所依中執行，顯示其他所依所依止諸識的境而轉回時，如火在暖度上，住于思維度上而轉回，在其他所依所依止識滅時生起時，如火在暖度上生起。而依緣相應執行的只是思維是意識界的邊際。因為俱五觸想識因為根境撞擊性只有撞擊作用，而具思維相根生起的意識因為是從境思維生起而有如其相應思維。因此依撞擊緣撞擊摩擦力而有分相心成為動搖狀態而轉回時，因為無思維差別而生起隨順撞擊的思維究竟的只是思維。 見等也是隻是撞擊不超越第二剎那，因為無思維思考名稱而隨順自己，在其他所依中生起見等撞擊差別莊嚴的心性等相同的思維等只是思維，因此由所依作用它雖屬於意識身的意界作為意門出入，以在其他所緣其他門作意及彼境領受性而說為五識界隨順次第的前行和后隨。而它即使有識性，因為意無殊勝思維作用，以界性共同而稱為只是意的界即意界。 以如所說因而作只是-字省略，因為與識處結合而只是意識，所以它屬於意識身也合理。但爲了與其他識及門所緣差別而說"意界"。而"意識界"中取意是識界的限定。而在界限定義的意識取中，識限定只是顯示作門的意，所以因為不配得門名稱而不說意界。因為它包含在意門中，而且不是見等前行后隨，所以是意的識界，而且意的識配得意門名稱，而且它的思維作用和識作用有差別，所以無只是-字省略而說"意識"，爲了顯示無命性而說"意識界"。

Sallamiva sūlamiva tividhadukkhatāsamāyogato daṭṭhabbo. Vedanāsallasūlayogāti vedanāsaṅkhātasallasūlayogato. Āturā viyāti tena āturibhūtā puggalā viya. Āsāyeva dukkhaṃ āsādukkhaṃ, āsāvighātaṃ dukkhaṃ vā. Saññā hi asubhādikampi subhādito sajjānantī āsaṃ, tassā ca vighātaṃ āsīsitasubhādiasiddhiyā janetīti. Vanamigo tiṇapurisaṃ purisoti gaṇhanto ayathābhūccanimittaggāhako, tathā saññāpīti āha 『『vanamigo viyā』』ti. Kammapadhānā saṅkhārāti 『『paṭisandhiyaṃ pakkhipanato』』tiādi vuttaṃ. Jātidukkhānubandhatoti attanā nibbattiyamānena jātidukkhena anubandhatā. Bhavapaccayā jāti hi jātidukkhanti. Padumaṃ viya dissamānaṃ khuracakkaṃ viya rūpampi itthiādibhāvena dissamānaṃ nānāvidhupaddavaṃ janeti. Sabbe anatthā rāgādayo, jātiādayo ca visayabhūtā, anupasantā, sappaṭibhayā cāti. Tappaṭipakkhabhūtattā asaṅkhatā dhātu amatādito daṭṭhabbā.

Vavatthānābhāvo 『『idameva imassa ārammaṇa』』nti niyamābhāvo, tena yathā araññamakkaṭo kenaci anivārito gahitaṃ ekaṃ rukkhasākhaṃ muñcitvā aññaṃ gaṇhāti, tampi muñcitvā aññanti katthaci anavaṭṭhito paribbhamati, evaṃ gahitaṃ ekaṃ ārammaṇaṃ muñcitvā aññaṃ, tampi muñcitvā aññanti anavaṭṭhitatā, ārammaṇaṃ aggahetvā pavattituṃ asamatthatā ca makkaṭasamānatāti dasseti. Aṭṭhivedhaviddhopi uppathaṃ anugaccchanto duṭṭhasso assakhaḷuṅko. Yatthakāmanipātitoti yattha katthaci icchitārammaṇe nipātibhāvato. Nānāvesadhārī raṅganaṭo.

Āyatanadātuniddesavaṇṇanā niṭṭhitā.

Iti pannarasamaparicchedavaṇṇanā.

1. Indriyasaccaniddesavaṇṇanā

Indriyavitthārakathāvaṇṇanā

我來為您翻譯這段巴利文： 應當見如箭如刺因為結合三種苦性。"結合受箭刺"是因為結合名為受的箭刺。"如病者"是如被它成為病者的諸人。慾望即是苦是慾望苦，或者慾望破壞是苦。因為想也執著不凈等為凈等而生慾望，並且由所欲求的凈等不成就而生它的破壞。林中鹿執著草人為人而是取非如實相，如是想也是，所以說"如林中鹿"。"業為主的諸行"說"因為投入結生"等。"被生苦跟隨"是被自己所生的生苦跟隨。因為有緣生即是生苦。如蓮花般顯現的剃刀輪般，色也以女等性顯現而生種種災難。一切不利即貪等和生等是成為境、未寂靜、有怖畏。因為是它的對治，無為界應當從不死等見。 無確立是無"這是它的所緣"的限定，以此如林中猴子不被任何阻止而放開所取一樹枝后取另一個，放開它后又取另一個如是在任何處不住而遊蕩，如是放開所取一所緣后取另一個，放開它后又取另一個而無住立，以及不能不取所緣而轉起是與猴子相同性而顯示。即使被刺穿骨髓而隨逐邪道的惡馬是劣馬。"隨欲墮落"是因為在任何所欲所緣中有墮落性。著種種裝扮的舞臺演員。 處界釋註釋完。 如是第十五品註釋。 根諦釋註釋 根廣說論註釋

525.Bāvīsatīti gaṇanaparicchedo. Indriyānīti paricchinnadhammanidassanaṃ. Cakkhundriyantiādi tesaṃ sarūpadassanaṃ. Tattha cakkhudvāre indaṭṭhaṃ kāreti cakkhudvārabhāve taṃdvārikehi attano indabhāvaṃ paramissarabhāvaṃ kārayatīti cakkhundriyaṃ. Tañhi te rūpaggahaṇe attānaṃ anuvatteti, te ca taṃ anuvattanti. Sesesupi eseva nayo. Tasmā sotaghānajivhākāyadvāre indaṭṭhaṃ kāretīti. Kāyindriyaṃ. Vijānanalakkhaṇe indaṭṭhaṃ kāretīti manindriyaṃ. Itthibhāvalakkhaṇe, parisabhāvalakkhaṇe, anupālanalakkhaṇe, sukhalakkhaṇe, dukkhalakkhaṇe, somanassalakkhaṇe, domanassalakkhaṇe, upekkhālakkhaṇe, adhimokkhalakkhaṇe, paggahalakkhaṇe, upaṭṭhānalakkhaṇe, avikkhepalakkhaṇe, dassanalakkhaṇe, anaññātaṃ ñassāmīti pavatte jānanalakkhaṇe, ñātānaṃ eva dhammānaṃ puna ājānane aññātāvibhāve indaṭṭhaṃ kāretīti aññātāvindriyaṃ.

Vijāniyāti vijāneyya. Bhūmito cāti ca-saddo avuttasampipaṇḍanattho, tena tāvatvaṃ saṅgaṇhāti, taṃ pana tāvatvaṃ parato vaṇṇayissāma. Asammasanupagānampi atthibhāvato daṭṭhabbatā idha na gahitā.

Pubbabhāgeti ariyamaggato pubbabhāge. Anaññātanti na aññātaṃ na adhigataṃ. Niccatāya natthi etassa mataṃ bhaṅgo, na vā etasmiṃ adhigate maraṇanti amataṃ, pajjitabbato padañcāti amatapadaṃ nibbānaṃ. 『『Evaṃ paṭipannassa uppajjanato』』ti etena pubbabhāgavasenetaṃ indriyaṃ evaṃ voharīyatīti dasseti. Ājānanatoti paṭhamamaggena diṭṭhamariyādaṃ anatikkamitvāva jānanato. Yena taṃsamaṅgipuggalo, taṃsampayuttadhammā vā aññātāvino honti , so aññātāvibhāvo pariniṭṭhitakiccajānanakhīṇāsavassa bhāvabhūto hutvā uppattito 『『khīṇāsavassa uppajjanato』』ti vuttaṃ.

Liṅgeti gameti ñāpetīti liṅgaṃ, liṅgīyati vā etenāti liṅgaṃ. Kiṃ liṅgeti, kiṃ vā liṅgīyatīti? Indaṃ, indo vā. Indassa liṅga indaliṅgaṃ, indaliṅgassa attho taṃsabhāvo indaliṅgaṭṭho, indaliṅgameva vā indriyasaddassa atthoti indaliṅgaṭṭho. Sajjitaṃ uppāditanti siṭṭhaṃ, indena siṭṭhaṃ indasiṭṭhaṃ. Juṭṭhaṃ sevitaṃ. Kammasaṅkhātassa indassa liṅgāni, tena ca siṭṭhānīti kammajāneva yojetabbāni, na aññāni, te ca dve atthā kamme eva yojetabbā, itare ca bhagavati evāti āha 『『yathāyoga』』nti. Tenāti bhagavato, kammassa ca indattā. Etthāti etesu indriyesu. Ulliṅgenti ñāpenti pakāsenti phalasampattivipattīhi kāraṇasampattivipattiavabodhato. 『『So taṃ nimittaṃ āsevatī』』tiādīsu (a. ni. 9.35) gocarakaraṇampi āsevanā vuttāti āha 『『kānici gocarāsevanāyā』』ti. Tattha sabbesaṃ gocarikātabbattepi 『『kānicī』』ti vacanaṃ avipassitabbānaṃ bahulaṃ manasikaraṇena anāsevanīyattā. Paccavekkhanāmattameva hi tesu hotīti. 『『Tassa taṃ maggaṃ āsevato』』tiādīsu (a. ni. 4.170)

我來為您翻譯這段巴利文： 525. "二十二"是數量限定。"根"是顯示限定法。"眼根"等是顯示它們的自性。其中在眼門中作主性是在眼門性中使那些門的[法]對自己作主性至上性，所以是眼根。因為它使它們隨順自己在取色中，它們也隨順它。在其餘中也是這方法。因此在耳鼻舌身門中作主性，所以是身根。在識知相中作主性，所以是意根。在女性相、男性相、維護相、樂相、苦相、喜相、憂相、舍相、決定相、策勵相、近住相、不散亂相、見相、在"我當知未知"而轉起的知相中，在已知諸法的再知中作主性，所以是已知根。 "應當識知"是應當了知。"從地"中的"和"字是總攝未說義，以此總攝那量，而那量我們將在後面解釋。因為也有不適合觀察的存在性，所以這裡不取應當見性。 "前分"是在聖道前分。"未知"是未知未證得。因為常性它無死亡壞滅，或者在證得它時無死亡，所以是不死，因為應走向所以是道，所以不死道是涅槃。以"因為如是行道者生起"顯示依前分這根如是言說。"從了知"是從不超越第一道所見界限而知。由此具足者、相應法成為已知者，那已知性成為漏盡者完成作用知的狀態而生起，所以說"因為在漏盡者生起"。 "相"是因為顯示告知，或者以此被顯示，所以是相。顯示什麼，或者什麼被顯示？主，或者主者。主的相是主相，主相的義是它的自性是主相義，或者只是主相是根字的義所以是主相義。由主創造生起是主創，由主所創是主所創。受用是已受用。是業所說主的相，由它所創所以應當只配合業生，不是其他，而且那兩義只應配合于業，其餘只在世尊，所以說"如其適合"。"以此"是因為世尊和業的主性。"這裡"是在這些根中。顯示告知顯明因為以果成敗了知因成敗。如"他受用那相"等中也說作境受用，所以說"某些以境受用"。其中雖然一切應作境，但說"某些"是因為不應觀察的以多作意而不應受用。因為在它們中只是省察。如"他受用那道"等中;

bhāvanā āsevanāti vuttāti bhāvetabbāni saddhādīni sandhāyāha 『『kānici bhāvanāsevanāyā』』ti.

Ādhipaccaṃ indriyapaccayabhāvo. Asatipi ca indriyapaccayabhāve itthipurisindriyānaṃ, attano attano paccayavasena pavattamāne taṃsahitasantāne aññākārena appavattamānehi liṅgādīhi anuvattanīyabhāve ādhipaccaṃ. Imasmiṃ ca atthe indanti parimissariyaṃ karonticceva indriyāni. Cakkhādīsu dassitena nayena aññesañca jīvitādīnaṃ tadanuvattīsu ādhipaccaṃ yathārahaṃ yojetabbaṃ.

Amohoyeva na visuṃ cattāro dhammā, tasmā tassa saṅkhārakkhandhakathāyaṃ vibhāvitāni lakkhaṇādīni tesañca veditabbānīti adhippāyo. Sesāni tattha khandhaniddese lakkhaṇādīhi arūpeneva āgatāni.

1. Sattānaṃ ariyabhūmipaṭilābho bhagavato desanāya sādhāraṇaṃ, padānañca payojananti āha 『『ajjhattadhamme pariññāyā』』tiādi. Aññesampi indriyānaṃ attabhāvapariyāpannatāya satipi attabhāvapaññāpanāya mūlabhāvato cakkhādīnaṃ sātisayā attabhāvapariyāpannāti vuttaṃ 『『attabhāvapariyāpannāni cakkhundiyādīnī』』ti (vibha. aṭṭha. 219). Abhidhammaṭṭhakathāyaṃ itthipurisindriyānantaraṃ jīvitindriyadesanākkamo vuttoti idhāpi 『『tato jīvitindriya』』nti vuttaṃ. Taṃ indriyayamakadesanāya (yama. 3.indriyayamaka.1 ādayo) sameti. Indriyavibhaṅge (vibha. 219 ādayo) pana manindriyānantaraṃ jīvitindriyaṃ vuttaṃ, taṃ purimapacchimānaṃ ajjhāttikabāhirānaṃ anupālakabhāvadīpanatthaṃ tesa majjhe vuttanti veditabbaṃ. Yañca kiñci vedayitaṃ, sabbaṃ taṃ dukkhaṃ. Yāva ca duvidhattabhāvānupālakassa jīvitindriyassa pavatti, tāva dukkhabhūtānaṃ etesaṃ vedayitānaṃ anivattīti ñāpanatthaṃ, tena ca cakkhādīnaṃ dukkhānubandhatāya pariññeyyataṃ ñāpeti. Paṭipattidassanatthanti pubbabhāgapaṭipattidassanatthaṃ. Tassevāti anaññātaññassāmītindriyasseva. Tato anantaraṃ bhāvetabbattāti bhāvanāmaggasampayuttaṃ aññindriyaṃ sandhāya vuttaṃ. Dassanāntarā hi bhāvanāti.

Bhedoti idha sabhāvato bhedo adhippeto, na bhūmipuggalādivasenāti āha 『『sesānaṃ abhedo』』ti. Nanu ca jīvitindriyassa anupālanalakkhaṇaṃ sabhāvo, tenassa duvidhassāpi abhedoti? Saccametaṃ, tassa pana rūpārūpasabhāvakato bhedo gahito, na evaṃ sesānaṃ koci bhedo atthīti tesaṃ abhedoti bhedābhāvo vutto. Nanu cettha vedanā, paññā ca bhinditvā vuttāti? Na, yathā desitesu bāvīsatiyā indriyesu bhedābhedassa adhippetattā.

我來為您直譯這段巴利文： 修習即是培養，說到應當修習信等，是指"某些通過修習培養"。 主導性即是根緣的狀態。雖然男女根不具有根緣的狀態，但在依各自的緣而轉起、且與之俱有的相續中，對於不以其他形式轉起的性別等具有隨順性，這就是主導性。在這個意義上，諸根即是行使支配權。對於眼等及其他的命等，對於隨順它們的主導性，應當根據所示的方法適當地運用。 只是無癡而非另外的四法，因此其特相等應當依據在行蘊說明中所闡明的來了知，這是其意趣。其餘的在蘊的說明中只是以無色的方式通過特相等而來。 眾生獲得聖地是世尊教法的共同點，也是文句的目的，故說"爲了遍知內法"等。雖然其他根也都屬於自身，但因為眼等是確立自身的根本，所以特別稱為"屬於自身的眼根等"（《分別論注》219）。在阿毘達磨註釋書中，在男女根之後講述命根的次第，所以這裡也說"其後命根"。這與根雙論的教說（《雙論·根雙》3.1等）相符。但在根分別（《分別論》219等）中是在意根之後說命根，應知這是爲了顯示它對前後內外諸法的維持作用而說在它們中間。任何所感受的，一切都是苦。只要維持二種自身的命根還在運作，這些感受就不會停止，爲了顯示這個道理，由此也顯示眼等諸根由於與苦相隨而應被遍知。爲了顯示修習，即爲了顯示前分修習。"即是彼"是專指未知當知根。由於應當在其後修習，是說關於與修道相應的已知根。因為見道之後是修道。 此處說的"區別"是指自性的差別，而非依地、補特伽羅等而說，所以說"其餘無差別"。難道命根的維持相不是自性，因此兩種命根都無差別嗎？這是事實，但是取其色、無色的自性差別，而其餘諸法沒有這樣的差別，所以說它們無差別，即是說沒有差別。難道這裡的受、慧不是分開說的嗎？不是，因為在所說的二十二根中意在[顯示]差別與無差別。

1. Cakkhundriyādīnaṃ satipi purejātādipaccayabhāve indriyapaccayabhāvena sādhetabbameva kiccaṃ kiccanti vuttaṃ tassa anaññasādhāraṇattā, indriyakathāya ca adhikatattā. Attano tikkhamandādiākāro attākāro, tassa anuvattāpanaṃ attākārānuvattāpanaṃ. Tenāha 『『tikkhamandādisaṅkhātaattākārānuvattāpana』』nti. Atha vā tikkhamandādisaṅkhātassa ca attākārassa ca anuvattāpanaṃ tikkha…pe… vattāpanaṃ. Visuṃ attākāraggahaṇena cettha rūpāvabhāsanādikassa saṅgaho daṭṭhabbo. Cakkhundriyassa hi rūpābhihananayogyatāsaṅkhāte rūpāvabhāsanasāmatthiye asati na kadācipi cakkhuviññāṇassa dassanakiccaṃ sambhavati. Esa nayo sotindriyādīsupi. Pubbaṅgamabhāvena manindriyassa vasāvattāpanaṃ hoti, na aññesaṃ. Taṃsampayuttānipi hi indriyāni tabbaseneva hutvā attano attano indriyakiccaṃ sādhenti cetasikabhāvato , na tesaṃ vasena manindriyaṃ . Ayañhissa pubbaṅgamatā. Sabbattha ca indriyapaccayabhāvena sādhetabbanti adhikāro anuvattatīti daṭṭhabbo. Satipi anuppādane, anupatthambhane ca tappaccayānaṃ tappavattane nimittabhāvo anuvidhānaṃ.

Chādetvā pharitvā uppajjamānā sukhadukkhavedanā sahajātadhamme abhibhavitvā ajjottharitvā sayameva pākaṭā hoti, sahajātadhammā ca tassā vasena sukhadukkhabāvappatā viya hontīti āha 『『yathāsakaṃ oḷārikākārānupāpana』』nti. Asantassa, apaṇītassapi akusalatabbipākādisampayuttassa yathārahaṃ majjhattākārānupāpanaṃ yojetabbaṃ. Samānajātiyehi vā sukhadukkhehi santapaṇītākārānupāpanaṃ daṭṭhabbaṃ. Paṭipakkhābhibhavananti assaddhiyādipaṭipakkhābhibhavanaṃ. Pasannākārādāti pasannapaggahitaupaṭṭhitasamāhitadassanākārānupāpanaṃ yathākkamaṃ saddhādīnaṃ. Byāpādādīti ādi-saddena uddhambhāgiyasaṃyojanāni gahitāni. Maggasampayuttasseva ca aññindriyassa kiccaṃ dassitaṃ. Teneva ca phalasampayuttassa taṃtaṃsaṃyojanappaṭippassaddhipahānakiccatā dassitā hotīti. Katasabbakiccassa aññātāvindriyaṃ aññassa kātabbassa abhāvā amatābhimukhameva tabbhāvapaccayo ca hoti, na itarāni viya kiccantarapasutaṃ. Tenāha 『『amatābhimukhabhāvapaccayatā cā』』ti.

我來為您直譯這段巴利文： 527. 雖然眼根等具有前生等緣的狀態，但說它們以根緣的狀態必須完成的作用就是作用，這是因為它是不共于其他的，也因為在根的論述中是主要的。自己的利鈍等形態是自相，使之隨順是使隨順自相。因此說"使隨順所謂利鈍等的自相"。或者，使隨順所謂利鈍等和自相，即是使隨順利[鈍等]。通過另外提到自相，應當看到這裡包括顯現色等。因為在眼根缺乏所謂適合撞擊色的顯現色的能力時，眼識的見的作用絕不可能生起。對耳根等也是這個道理。意根以先導的方式而有支配作用，其他則不然。因為與之相應的諸根也是依它的力量而完成各自的根的作用，因為是心所性，而意根不依它們的力量。這就是它的先導性。應當看到在一切處都有"以根緣的狀態而必須完成"這樣的主題相續。雖然[有些根]不能生起、不能支援，但對於它們的諸緣，在它們的轉起中有標識的狀態就是隨順。 生起時遍覆、遍滿的樂受苦受，超越、壓倒俱生諸法而自己顯明，俱生諸法似乎依它的力量而有樂苦的狀態，所以說"使隨順各自的粗顯形態"。對於不寂靜、不殊勝的不善及其異熟等相應，應當適當地配合使隨順舍的形態。或者應當看到通過同類的樂苦而使隨順寂靜殊勝的形態。克服對立即是克服不信等對立。"凈信形態等"即是信等按次序使隨順凈信、精進、現起、等持、見的形態。"嗔恚等"中的"等"字包括上分結。只顯示與道相應的已知根的作用。由此也顯示與果相應的已知根有寂止、斷除各種結縛的作用。具知根因為沒有其他應作之事，所以只是面向不死的狀態緣，不像其他的專注于其他作用。因此說"以及是面向不死的狀態緣"。

528.Bhūmito vinicchayo uttānattho eva. Etthāha – kasmā pana ettakeneva indriyāni vuttāni, etāni eva ca vuttānīti? Ādhipaccaṭṭhavasena, ādhipaccaṃ nāma issariyanti vuttamevetaṃ. Tayidaṃ ādhipaccaṃ attano attano kicce, phale cāti aññesampi sabhāvadhammānaṃ kasmā na labbhati? Paccayādhīnavuttikā hi paccayuppannāti siyā phalahetudhammesu anuvattanānuvattanīyatāti? Saccametaṃ, tathāpi atthi tesaṃ viseso. Svāyaṃ 『『cakkhuviññāṇādippavattiyañhi cakkhādīnaṃ siddhamādhipacca』』ntiādinā (vibha. aṭṭha. 219) aṭṭhakathāyaṃ dassitoyeva. Apica khandhapañcake yāyaṃ sattapaññatti, tassā visesanissayo 『『cha ajjhattikāni āyatanānī』』ti tāni tāva ādhipaccattaṃ upādāya 『『cakkhundriyaṃ…pe…manindriya』』ntiādito (vibha. 219) vuttāni. Svāyaṃ attabhāvo imesaṃ vasena 『『itthī puriso』』ti samaññaṃ labhatīti dassanatthaṃ bhāvadvayaṃ. Tayime upādinnadhammā yena dhammena pavattanti, ayaṃ so dhammo tesaṃ ṭhitihetūti dassanatthaṃ jīvitindriyaṃ. Svāyaṃ sattasaññito dhammapuñjo pabandhavasena pavattamāno imāhi vedanāhi saṃkilissatīti dassanatthaṃ vedanāpañcakaṃ. Tato visuddhikāmānaṃ vodānasambhāradassanatthaṃ saddhādipañcakaṃ. Sambhavavodānasambhārā imehi visujjanti, visuddhippattā niṭṭhitakiccāva hontīti dassanatthaṃ anaññātaññassāmītindriyādīni tīṇi vuttāni. Sabbattha 『『ādhipaccattaṃ upādāyā』』ti padaṃ yojetabbaṃ. Ettāvatā adhippetatthasiddhīti aññesaṃ aggahaṇaṃ.

Atha vā pavattinivattīnaṃ nissarādidassanattampi etāniyeva vuttāni. Pavattiyā hi visesato mūlanissayabhūtāni cha ajjhattikāyatanāni. Yathāha 『『chasu loko samuppanno』』tiādi (su. ni. 171). Tassa uppatti itthipurisindriyehi visabhāgavatthusarāganimittehi yebhuyyena sattakāyassa abhinibbatti. Vuttañhetaṃ 『『tiṇṇaṃ kho, mahārāja, sannipātā gabbhassa avakkanti hoti mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti, mātāpitaro ca sannipatitā hontī』』tiādi (ma. ni. 1.408; mi. pa. 4.1.6). Avaṭṭhānaṃ jīvitindriyena tena anupāletabbato. Tenāha 『『āyu ṭhiti yapanā yāpanā』』tiādi (dha. sa. 19). Upabhogo vedanāhi. Vedanāvasena hi iṭṭhādisabbavisayūpabhogo. Yathāha 『『vedayati vedayatīti kho, bhikkhave, tasmā vedanāti vuccatī』』ti (ma. ni. 1.450). Evaṃ pavattiyā nissayasamuppādaṭṭhitisambhogadassanattaṃ cakkhundriyaṃ yāva upekkhindriyanti cuddasindriyāni desitāni. Yathā cetāni pavattiyā, evaṃ itarāni nivattiyā. Vivaṭṭasannissitena hi nibbattitāni saddhādīni pañcindriyāni nivattiyā nissayo. Uppādo anaññātaññassāmītindriyena tassa nivattivasena paṭhamaṃ uppajjanato. Avaṭṭhānaṃ aññindriyena, upabhogo aññātāvindriyena aggaphalasamupabhogato. Khīṇāsavāhi visavitāya nibbutisukhaṃ paribhujjanti. Evampi etāni eva indriyāni desitāni. Ettāvatā yathādhippetatthasiddhito aññesaṃ aggahaṇaṃ. Imināva nesaṃ desanākkamopi saṃvaṇṇitoti veditabboti.

Indriyaniddesavaṇṇanā niṭṭhitā.

Saccavitthārakathāvaṇṇanā

我來直譯這段巴利文： 528.地界的判定是顯而易見的。這裡有人問:為什麼只說這些根，而且為什麼說這些根？由於增上的意義，增上就是主權，這已經說過了。那麼，這種增上性在各自的作用和果報上，為什麼其他自性法不能獲得？因為所緣生法依賴於緣，在果與因法中應有隨順與被隨順的關係？這是真實的，但它們之間還是有差別。這個差別在註釋書中已經說明:"在眼識等生起時，眼等的增上性已成就"等。 而且，在五蘊中有情的施設，其特殊所依是"六內處"，首先依據增上義而說"眼根...乃至意根"等。這個自體依這些獲得"女人、男人"等名稱，為顯示這個而說兩種性。這些已執取的法依某法執行，這法是它們住立的因，為顯示這個而說命根。這被稱為有情的法蘊相續運轉時，被這些受污染，為顯示這個而說五受。然後為顯示希求清凈者的凈化資糧而說信等五根。以這些凈化資糧得到清凈，達到清凈就完成了任務，為顯示這個而說未知當知根等三根。在一切處都應加上"依增上義"這個詞。如此即達成所要表達的意義，因此不取其他的。 或者，為顯示輪迴與還滅的所依等而說這些根。對於輪迴來說，作為特殊根本所依的是六內處。如說："世間生於六"等。其生起是通過女根、男根，以異性處所貪愛為緣，大部分有情身的生起。因為這樣說："大王，入胎需要三種和合：母親適時，入胎者現前，父母和合"等。住立是以命根，因為要由它維持。所以說："壽、住、持續、維持"等。受用是以諸受。因為一切所緣的可意等受用是以受為條件。如說："諸比丘，因為感受所以稱為受。" 如此，為顯示輪迴的所依、生起、住立、受用而說從眼根到舍根等十四根。如同這些是為輪迴，其他的是為還滅。因為依止出離而生起的信等五根是還滅的所依。生起是以未知當知根，因為它依還滅義而最初生起。住立是以已知根，受用是以具知根，因為是最上果的受用。因為漏盡者以離毒性而受用涅槃樂。如此也只說這些根。如此即達成所要表達的意義，因此不取其他。應知以此也說明了它們的說法次第。 根分別註釋結束。 真理廣說註釋

1. Ariyasaddena visesanaṃ akatvā kevalaṃ saccasaddena uddhiṭṭhānipi ariyasaccāni evāti dassento 『『saccānīti cattāri ariyasaccānī』』ti āda. Samāññajotanā hi visese avatiṭṭhati, visesatthinā ca viseso anupayujjitabboti. Ariyasaccesu vā vicāritesu itarānipi atthato vicāritāneva hontīti vipassanāya ca bhūmibhūtāni, ariyasaccānevāti ca katvā 『『saccānī』』ti uddharitvāpi 『『cattāri ariyasaccānī』』ti vuttaṃ.

Sāsanakkamoti ariyasaccāni vuccanti, ariyasaccadesanā vā. Sakalañhi sāsanaṃ bhagavato vacanaṃ saccavinimuttaṃ natthi pavattinivattitadubhayahetusandassanavasena pavattanato. Tasmā saccesu kamati, sīlasamādhipañmāsaṅkhātaṃ vā sāsanaṃ etesu kamati, pariññādikiccasādhanavasena pavattati, tasmā kamati etthāti kamo, kiṃ kamati? Sāsanaṃ. Sāsanassa kamo 『『sāsanakkamo』』ti saccāni sāsanappavattiṭṭhānāni vuccanti, taṃdesanā ca tabbohārenāti.

Tathāti taṃsabhāvā dukkhādisabhāvā. Avitathāti amusāsabhāvā bādhanādibhāvena bhūtasabhāvā. Anaññathāti aññākārarahitā abādhanādiākāravivittā. Dukkhadukkhatātannimittatāhi adhiṭṭhitattā pīḷanaṭṭho. Samecca sambhūya paccayehi katabhāvo saṅkhataṭṭho. Dukkhadukkhatātannimittatāhi paridahanaṃ, kilesadāhasamāyogo vā santāpaṭṭho. Jarāya, maraṇena cāti dvedā vipariṇāmetabbatā vipariṇāmaṭṭho. Ettha ca pīḷanaṭṭho dukkhassa saraseneva āvibhavanākāro, itare yathākkamaṃ samudayamagganirodhadassanehi āvibhavanākārāti ayaṃ catunnampi viseso. Tatratrābhinandanavasena byāpitvā ūhanaṃ rāsikaraṇaṃ dukkhassa nibbattanaṃ āyūhanaṃ ākārassa byāpanatthattā. Āgacchati samudayatoti vā āyaṃ, dukkhaṃ, tassa ūhanaṃ pavattanaṃ āyūhanaṃ, ayaṃ saraseneva āvibhavanākāro. Nidadāti dukkhanti nidānaṃ, 『『idaṃ taṃ dukkha』』nti sampaṭicchāpentaṃ viya samuṭṭhāpetīti attho. Ayaṃ nidānaṭṭho dukkhadassanena āvibhavanākāro. Saṃsāradukkhena saṃyojanaṃ saṃyogaṭṭho. Maggādhigamananivāraṇaṃ palibodhaṭṭho. Ime ca saṃyogapalibodhaṭṭhā nirodhamaggadassanehi āvibhavanākārā. Nissaranti sattā ettha, sayameva vā nissaṭaṃ visaṃyuttaṃ sabbasaṅkhatehi sabbūpadhipaṭinissaggabhāvatoti nissaranaṃ. Ayamassa sabhāvena āvibhavanākāro, itare vivekāsaṅkhātāmataṭṭā, samudayakkharaapaccayaavināsitā vā samudayamaggadukkhadassanena āvibhavanākārā.

Saṃsārato niggamanaṃ niyyānaṃ. Ayamassa sarasena āvibhavanākāro. Paribodhūpacchedanena nibbānādhigamova nibbānanimittattā maggassa hetuṭṭho. Paññāpadhānattā cassa nibbānadassanaṃ, catusaccadassanaṃ vā dassanaṭṭho. Catusaccadassane, kilesadukkhasantāpavūpasamane ca ādhipaccaṃ karonti maggadhammā sampayuttadhammesūti so maggassa ādhipateyyaṭṭho. Visesato vā ālambanādhipatibhūtā maggadhammā honti 『『maggādhipatino』』ti (dha. sa. tikamātikā 16) vacanatoti so tesaṃ ākāro ādhipateyyaṭṭho. Ete hetudassanādhipateyyaṭṭhā samudayanirodhadukkhadassanehi āvibhavanākārā. Evamādi āhāti sambandho. Abhisamayaṭṭhoti abhisametabbaṭṭho. Abhisamayassa vā visayabhūto attho abhisamayaṭṭho. Atha vā abhisamayassa pavattiākāro abhisamayaṭṭho. So cettha abhisametabbena pīḷanādinā dassitoti daṭṭhabbo.

我來直譯這段巴利文： 529.未用"聖"字修飾而僅以"諦"字標舉的也都是聖諦，為顯示這點而說"諦即是四聖諦"。因為普通的表述確立于特殊，而對於追求特殊的人不應使用特殊。或者，在觀察聖諦時，其他的諦從意義上也都被觀察了，而且是觀慧的所緣，都是聖諦，因此雖然標舉為"諦"，但說"四聖諦"。 教法次第即是說聖諦，或說聖諦的教說。因為世尊的一切言教即整個教法，沒有離開諦的，因為是依顯示輪迴、還滅及其二者之因而轉起。因此在諸諦中進行，或者說戒定慧等教法在其中進行，依遍知等作用的成就而轉起，因此在此進行為次第。什麼進行？教法。教法的次第稱為"教法次第"，諸諦稱為教法運轉處，其教說也以此稱呼。 如是即是具有彼性質，即是苦等性質。無虛即是不虛妄性質，以逼迫等的方式具有真實性質。無異即是離其他行相，遠離無逼迫等行相。因具足苦苦性及其因性而有逼迫義。諸緣和合所作性是有為義。以苦苦性及其因性而有燒灼，或與煩惱燒灼相應是熱惱義。以老、死二者而應變異是變異義。此中逼迫義是苦以自相而顯現的行相，其他依次是以見集、道、滅而顯現的行相，這是四者的差別。依對此此歡喜而遍滿、堆積、聚集、生起苦是積集，因為是行相遍滿義。或者來、生起故為來，即苦，其積集、轉起為積集，這是以自相顯現的行相。給與苦故為因，意即像是使接受"此是彼苦"而使生起。這個因義是以見苦而顯現的行相。與輪迴苦相應是繫縛義。障礙道的證得是障礙義。這些繫縛義和障礙義是以見滅、道而顯現的行相。有情由此出離，或自身已出離、解脫一切有為，因為是舍離一切依的狀態故為出離。這是以自性而顯現的行相，其他是以離、無為、甘露性，或以集、滅、無因、不壞性，是以見集、道、苦而顯現的行相。 從輪迴出去是出離。這是以自相而顯現的行相。以斷除障礙而證得涅槃，因為道以涅槃為緣故為因義。因為以慧為主，所以見涅槃或見四諦是見義。道法在相應法中以見四諦、息滅煩惱苦熱惱而作增上，所以那是道的增上義。或者特別是道法成為所緣增上，因為說"以道為增上"，所以那是它們的行相即增上義。這些因義、見義、增上義是以見集、滅、苦而顯現的行相。如此等意義而說。現觀義即是應現觀義。或者現觀的對象義是現觀義。或者現觀的運轉行相是現觀義。這裡應知是以應現觀的逼迫等來顯示。

1. Kucchitaṃ khaṃ dukkhaṃ, gārayhaṃ hutvā asāranti attho.

『『Samāgamo sameta』』ntiādīsu kevalassa āgamasaddassa, eta-saddassa ca payoge saṃyogatthassa anupalabbhanato, saṃ-saddassa ca saṃyoge upalabbhanato 『『saṃyogaṃ dīpetī』』ti āha anvayato, byatirekato ca tadatthajotakatāsiddhito. Uppannaṃ uditanti etthāpi eseva nayo. Aya-saddo gatiatthe siddho hetusaddoviya kāraṇaṃ dīpeti. Attano phalanipphādanena ayati pavattati, eti vā etasmā phalanti ayoti, saṃyoge uppattikāraṇaṃ samudayoti. Ettha visuṃ payujjamānāpi upasaggasaddā sadhātukaṃ saṃyogatthaṃ, uppādatthañca dīpenti, kiriyāvisesakattāti veditabbā.

『『Abhāvoettha rodhassāti nirodho』』ti etena nibbānassa dukkhavivittabhāvaṃ dasseti. Samadhigate tasmiṃ tadadhigamato puggalassa rodhābhāvo pavattisaṅkhātassa rodhassa paṭipakkhabhūtāya nivattiyā adhigatattāti. Etasmiñca atthe abhāvo etasmiṃ rodhassāti nirodho icceva padasamāso. Dukkhābhāvo panettha puggalassa, na nibbānasseva. Anuppādo eva nirodho anuppādanirodho. Āyatiṃ bhavādīsu appavatti, na pana bhaṅgoti bhaṅgavācakaṃ nirodhasaddaṃ nivattetvā anuppādavācakaṃ gaṇhāti. Etasmiṃ atthe kāraṇe phalūpacāraṃ katvā nirodhapaccayo nirodhoti vutto.

Paṭipadā ca hoti puggalassa dukkhanirodappattiyā. Nanu ca sā eva dukkhanirodappattīti tassā eva sā paṭipadāti na yujjatīti? Na puggalādhigamassa pattibhāvena, yehi so adhigacchati, tesaṃ kāraṇabhūtānaṃ paṭipadābhāvena ca vuttattā. Sacchi kiriyāsacchikaraṇadhammānañhi aññatthābhāvepi puggalasacchikiriyādhammabhāvehi nānattaṃ katvā niddeso katoti. Atha vā yaṃ dukkhanirodhappattiyā niṭṭhānaṃ phalaṃ, sayañca dukkhanirodhappattibhūtaṃ, tassa abhisamayabhūtāya dukkhanirodhappattiyā paṭipadatā daṭṭhabbā.

531.Buddhādayo ariyā paṭivijjhantīti ettha paṭividdhakāle pavattaṃ buddhādivohāraṃ 『『agamā rājagahaṃ buddho』』tiādīsu (su. ni. 410) viya bhāvini bhūte viya upacāroti purimakālepi āropetvā 『『buddhādayo』』ti vuttaṃ. Te hi buddhādayo catūhi maggehi paṭivijjhantīti. Tasmā ariyasaccānīti vuccantīti ettha ariyapaṭivijjhitabbāni saccāni ariyasaccānīti purimapade uttarapadalopo ariyasaccānīti vuccantīti attho. Tathāgatena hi sayaṃ adhigatattā, paveditattā, tato eva ca aññehi adhigamanīrattā tāni tassa hontīti. Ariyabhāvasiddhitopīti ettha ariyasādhakāni saccāni ariyasaccānīti pubbe viya uttarapadalopo daṭṭhabbo. Ariyāni saccānītipīti ettha avitathabhāvena araṇīyattā adhigantabbattā ariyāni, ariyasamaññā vā avisaṃvādake avitathe niruḷhā daṭṭhabbā.

我來直譯這段巴利文： 530.苦是惡劣的空，意即是可厭的、非實質的。 在"和合、會合"等詞中，因為單獨的"來"字和"去"字的使用中找不到結合義，而"sam"字中可見結合義，所以說"表示結合"，因為從肯定和否定兩方面確立了表示彼義。在"已生、已起"等處也是同樣的道理。"aya"字確立為行走義，如因字表示原因。以自身成就果而行走、運轉，或從此而有果故為"aya"，結合生起的原因即集。這裡應知雖然字首分別使用，但與詞根結合表示結合義和生起義，因為是動作的特相。 "此中無障礙故為滅"，以此顯示涅槃離苦的狀態。因為當證得它時，由於證得而有人的無障礙，因為證得了稱為轉起的障礙的對立面即還滅。在此義中，"此中無障礙故為滅"就是詞的複合。此中是人的無苦，不僅是涅槃的。不生即是滅，即不生滅。是未來諸有等中的不轉起，而不是壞滅，所以排除表示壞滅的滅字而取表示不生的。在此義中，以果來表述因，說滅的緣即是滅。 這是人證得苦滅的道路。難道它不就是苦滅的證得嗎？它怎麼會是那個的道路呢？因為說不是以人的證得為證得性，而是以能使他證得的諸因為道路性。因為雖然作證和能作證的法沒有其他性，但依人的作證和法性的差異而作說明。或者，應知它是苦滅證得的完成之果，自身即是苦滅證得，是對於作為現觀的苦滅證得的道路性。 531.佛等聖者證知，此中像"佛到王舍城"等處一樣，將未來當作已成而假說，所以即使在之前也假立而說"佛等"。因為他們以四道而證知，所以稱為聖諦。此中聖者所應證知的諦為聖諦，前詞中省略后詞，意即稱為聖諦。因為是如來自己證得的，宣說的，因此也是其他人應證得的，所以它們是他的。從成就聖性中，應知如前省略后詞，即成就聖性的諦為聖諦。聖諦中，因為以無虛性而應趣向、應證得故為聖，或者應知聖的名稱確立于不欺誑、不虛妄中。

532.Bādhanalakkhaṇanti ettha dukkhadukkhatannimittabhāvo, udayavayapaṭipīḷitabhāvo vā bādhanaṃ. Bhavādīsu jātiādivasena, cakkhurogādivasena ca anekadā dukkhassa pavattanameva puggalassa santāpanaṃ, tadassa kiccaṃ rasoti santāpanarasaṃ. Pavattinivattīsu saṃsāravimokkhesu pavatti hutvā gayhatīti pavattipaccupaṭṭhānaṃ. Pabhavati etasmā dukkhaṃ nibbattati, purimabhavena pacchimabhavo ghaṭito saṃyutto hutvā pavattatīti pabhāvo. 『『Evampi taṇhānusaye anūhate, nibbattati dukkhamidaṃ punappuna』』nti (dha. pa. 338; netti. 30) evaṃ punappunaṃ uppādanaṃ anupacchedakaraṇaṃ. Bhavanissaraṇanivāraṇaṃ palibodho. Taṇhakkhayādibhāvena sabbadukkhasantatā santi. Accutirasanti accutisampattikaṃ acavanakiccaṃ vā. Kiccanti ca cavanābhāvaṃ kiccamiva katvā pariyāyena vuttaṃ, acavanañcassa sabhāvāpariccajanaṃ avikāritā daṭṭhabbā. Pañcakkhandhanimittasuññatāya aviggahaṃ hutvā gayhatīti animittapaccupaṭṭhānaṃ. Anusayasamucchindanena saṃsāracārakato niggamanūpāyabhāvo niyyānaṃ. Sabbakilesānaṃ anuppādanirodhanaṃ kilesappahānakaraṇaṃ. Nimittato, pavattato ca cittassa vuṭṭhānaṃ hutvā gayhatīti vuṭṭhānapaccupaṭṭhānaṃ.

1. Asuvaṇṇādi suvaṇṇādi viya dissamānaṃ māyāti vatthusabbhāvā tassā viparītatā vuttā. Udakaṃ viya dissamānā pana marīci upagatānaṃ tucchā. Vatthumattampi tassā na dissatīti visaṃvādikā vuttā. Marīcimāyāattavidhuro bhāvo tacchāviparītabhūtabhāvo. Ariyañāṇassāti ariyassa avitathaggāhakassa ñāṇassa, tena paṭivedhañāṇaṃ viya paccavekkhaṇañāṇampi gahitaṃ hoti. Tesaṃ gocarabhāvo paṭivijjitabbatā, ārammaṇabhāvo ca daṭṭhabbo. Aggilakkhaṇaṃ uṇhattaṃ. Tañhi katthaci kaṭṭhādiupādānabhede visaṃvādakaṃ, viparītaṃ, abhūtaṃ vākadācipi na hoti. 『『Jātidhammā jarādhammā, atho maraṇadhammino』』ti (a. ni. 3.39;

我來直譯這段巴利文： 532.關於"逼迫為相"，此中逼迫是苦苦性及其因性，或是被生滅壓迫的狀態。以生等方式在諸有等中，以眼病等方式多次使苦轉起即是對人的熱惱，那是它的作用即味，故為熱惱味。在輪迴解脫的輪轉還滅中被執取為輪轉，故為輪轉現起。苦從此生起、產生，由前有與後有相聯繫、結合而轉起故為根源。如說："如是未斷愛隨眠，此苦一再生起"，如是一再生起即是使不斷絕。阻礙有的出離是障礙。以愛盡等方式而有一切苦的止息性為寂靜。不死味即是不死的成就或不死的作用。說"作用"是以不死的缺乏作為作用而方便說的，應知其不死是不捨自性、不變異。以五蘊相的空性而被執取為無相，故為無相現起。以斷除隨眠而成為從輪迴牢獄出離的方便是出離。使一切煩惱不生滅是斷煩惱。從相和轉起而成為心的出離而被執取，故為出離現起。 533.如非金等顯現為金等為幻，說它與事物的真實性相反。如水般顯現的陽焰對接近者是空無的。它連事物性也不顯現，故說是欺誑的。與陽焰幻相反的自性是真實不相違的狀態。聖智即是聖者的無虛取著的智，以此也包括如證知智的省察智。應知它們的境界性是應被證知性和所緣性。火的特相是熱性。它在任何薪等不同燃料中都不會有欺誑的、相違的或不真實的時候。"有生法、有老法，以及有死法"等。

5.57) evaṃ vuttā jātiādikā lokapakati. Ekaccānaṃ tiracchānānaṃ tiriyaṃ dīghatā, manussādīnaṃ uddhaṃ dīghatā, vuddhiniṭṭhaṃ pattānaṃ puna avaḍḍhananti evamādikā ca lokapakatīti vadanti. Tacchāviparītabhūtabhāvesu pacchimo tathatā. Paṭhamo avitathatā, majjhimo anaññatatāti ayametesaṃ viseso,

Dukkhāaññaṃ na bādhaka nti kasmā vuttaṃ, nanu taṇhāpi jāti viya dukkhanimittatāya bādhikāti? Na, bādhakappabhavabhāvena visuṃ gahitattā. Evamhi pavatti, pavattihetu ca asaṅkarato bodhitā honti. Atha vā jātiādīnaṃ viya dukkhassa adhiṭṭhānabhāvo, dukkhadukkhatā ca bādhakatā, na dukkhappabhavatāti natthi taṇhāya pabhavabhāvena visuṃ gahitāya bādhakabhāvapasaṅgo. Tenāha 『『dukkhā aññaṃ na bādhaka』』nti. Bādhakattaniyāmenāti dukkhaṃ bādhakameva, dukkhameva bādhakanti evaṃ dvidhāpi bādhakattāvadhāranenāti attho. Bādhakattaniyāmenāti hi bādhakassa, bādhakatte ca niyāmena. Yatā bādhakattassa dukkhe niyatatā, evaṃ dukkhassa ca bādhakatte niyatatāti.

Taṃ vinā nāññatoti satipi avasesakilesaavasesākusalasāsavakusalamūlāvasesasāsavakusaladhammānaṃ dukkhahetubhāve na taṇhāya vinā tesaṃ dukkhahetubhāvo atthi, tehi pana vināpi taṇhāya dukkhahetubhāvo atthi kusalehi vinā akusalehi rūpāvacarādikusalehi vinā kāmāvacarādīhi ca taṇhāya dukkhanibbattakattā. Santabhāvassa, santabhāve vā niyāmo santabhāvaniyāmo, tena santabhāvaniyāmena. Tacchaniyyānabhāvattāti dvidhāpi niyāmena taccho niyyānabhāvo etassa, na micchāmaggassa viya viparītatāya, na lokiyamaggassa viya vā anekantikatāya atacchoti tacchaniyyānabhāvo, maggo, tassa bhāvo tacchaniyyānabhāvattaṃ, tasmā tacchaniyyānabhāvattā. Sabbattha dvidhāpi niyāmena tacchāviparītabhūtabhāvo vuttoti āha 『『iti tacchāvipallāsā』』tiādi.

1. Saccasaddassa sambhavantānaṃ atthānaṃ uddharaṇaṃ, sambhavante vā atthe vatvā adhippetassa atthassa uddharaṇaṃ niddhāraṇaṃ atthudvāro. Viratisacceti musāvādaviratiyaṃ. Na hi aññaviratīsu saccasaddo niruḷho. Ye pana 『『viratisaccaṃ samādānaviratī』』ti vadanti, tesampi na samādānamattaṃ viratisaccaṃ, atha kho samādānāvisaṃvādanaṃ. Taṃ pana paṭiññāsaccaṃ musāvādaviratiyeva hoti. 『『Idameva saccaṃ, moghamañña』』nti (ma. ni. 2.187, 202-203, 427; 3.27-29) pavattā diṭṭhi 『『sacca』』nti abhinivisanavuttiyā diṭṭhisaccaṃ. Amosadhammattā nibbānaṃ paramatthasaccaṃ. 『『Amosadhammaṃ nibbānaṃ, tadariyā saccato vidū』』ti (su. ni. 763) hi vuttaṃ, tassa pana taṃsampāpakassa ca maggassa pajānanā paṭivedho avivādakāraṇanti dvayampi 『『ekaṃ hi saccaṃ na dutiyamatthi, yasmiṃ pajā no vivade pajāna』』nti imissā (su. ni. 890; mahāni. 119) gāthāya 『『sacca』』nti vuttaṃ.

我來直譯這段巴利文： 5.57.如此所說的生等是世間的自性。一些人說某些動物是橫向長，人等是豎向長，達到生長極限后不再生長等，這些是世間的自性。在真實不相違的狀態中，後者是如性，前者是無虛性，中者是無異性，這是它們的差別。 為什麼說"除苦外無逼迫者"？難道愛不像生一樣因為是苦因而成為逼迫者嗎？不是，因為已經以逼迫根源的身份別立而取。如此即顯示了輪轉和輪轉因不相混淆。或者說，像生等那樣作為苦的所依和苦苦性是逼迫性，而不是苦的根源性，所以別立為根源的愛不會有逼迫性的過失。因此說"除苦外無逼迫者"。以"逼迫性的決定"意即以"苦是逼迫者"和"唯苦是逼迫者"這兩種方式決定逼迫性的意思。因為"以逼迫性的決定"即是以逼迫者和逼迫性的決定。如同逼迫性決定於苦，苦也決定於逼迫性。 "無彼無他"，雖然其餘煩惱、其餘不善、有漏善根、其餘有漏善法都是苦因，但離開愛它們就不成為苦因，但愛離開它們仍是苦因，因為愛離開善或離開不善、離開色界等善或離開欲界等而生起苦。寂靜性的決定，或在寂靜性中的決定是寂靜性決定，以那寂靜性決定。"因為是真實出離性"，即是以兩種方式決定真實的出離性，不像邪道那樣由於相違而不真實，也不像世間道那樣由於不確定而不真實，所以是真實出離性，即是道，其性質是真實出離性，因為是真實出離性。說在一切處以兩種方式決定是真實不相違的狀態，所以說"如是真實無顛倒"等。 534.諦字可能的義項的列舉，或說了可能的義后列舉所要表達的義是抉擇義門。"離語諦"即離妄語。因為諦字不確立於其他離。有人說"離語諦是受持離"，對他們來說也不是僅僅受持為離語諦，而是受持不違背。那是誓言諦即是離妄語。"唯此是真實，其他是虛妄"這樣轉起的見解，以"諦"的執著意趣為見諦。涅槃因為是不虛妄法而為勝義諦。因為說"涅槃是不虛妄法，聖者知其為真實"，而了知它和能達到它的道，證知是無諍因，所以這兩者在"唯一諦無第二，了知此眾無諍論"這偈頌中說為"諦"。

1. 『『Netaṃ dukkhaṃ ariyasaccanti āgaccheyya, netaṃ ṭhānaṃ vijjatī』』ti etena jātiādīnaṃ dukkhaariyasaccabhāve aviparītataṃ dasseti ekanteneva bādhakabhāvato. 『『Aññaṃ dukkhaṃ ariyasaccanti āgaccheyya, netaṃ ṭhānaṃ vijjatī』』ti iminā dukkhaariyasaccabhāvassa jātiādīsu niyatataṃ dasseti anaññatthabhāvato. Sacepi kathañci koci evaṃcitto āgaccheyya, paññāpane pana sahadhammena ñāpane attano vādassa patiṭṭhāpane samattho natthīti dassetuṃ 『『ahametaṃ…pe… paññapessāmīti āgaccheyya, netaṃ ṭhānaṃ vijjatī』』ti vuttaṃ. Jātiādīnaṃ anaññathatā aññassa ca tatābhūtassa abhāvoyevettha ṭhānābhāvo. Sacepi koci āgaccheyya āgacchatu, ṭhānaṃ pana natthīti ayamettha suttattho. Esa nayo dutiyasuttepi. Tattha pana attabhāvapaṭilābheneva sattānaṃ jātiādīnaṃ patti, sammukhībhāvo ca hotīti sampattattā, paccakkhatā ca paṭhamatā, yato taṃ bhagavatā paṭhamaṃ desitaṃ, tannimittatā dutiyatā, tadupasamatā tatiyatā, taṃsampāpakatā catutthatāti daṭṭhabbā.

『『Etaparamato』』ti etena catūhi ariyasaccehi pavattiādīnaṃ anavasesapariyādānamāha. Nibbutikāmena parijānanādīhi aññaṃ kiñci kiccaṃ kātabbaṃ natti, dhammañāṇakiccaṃ vā ito aññaṃ natthi, pariññeyyādīni ca etaparamānevāti cattāriyeva vuttāni. Taṇhāya ādīnavadassāvīnaṃ vasena taṇhāvatthuādīnaṃ etaparamatāyāti vuttaṃ. Tathā ālaye pañcakāmaguṇasaṅkhāte, sakalavatthukāmasaṅkhāte, bhavattayasaṅkhāte vā dukkhe dosadassāvīnaṃ vasena ālayādīnaṃ eteparamatāyāti vuttaṃ.

536.『『Oḷārikattā』』ti idaṃ jātiādīnaṃ dukkhabhāvassa pacurajanapākaṭatāmattaṃ sandhāya vuttaṃ, na ariyena ñāṇena paṭivijjhitabbākāraṃ. Tanti dukkhaṃ. Akatanti anibbattitaṃ, anipphāditakāraṇanti adhippāyo. Kāraṇe hi siddhe phalaṃ siddhameva hoti. 『『Neva akataṃ āgacchatī』』ti ca iminā ahetuvādaṃ paṭikkhipati. 『『Na issaranimmānādito』』ti etena pajāpatipurisapakatikālādivāde paṭikkhipati. Yaṃ panettha vattabbaṃ, taṃ parato āvi bhavissati. 『『Sahetukena dukkhenā』』ti etena dukkhadassanena janitassa saṃvegassa saṃvaḍḍhanamāha. Dukkhassa hi sahetukabhāvasavasena balavasaṃvego jāyati yāvāyaṃ hetu, tāva idaṃ dukkhaṃ avicchedena pavattatīti. Assāsajananatthaṃ nirodhanti saṃvegajātassa assāsaṃ janetuṃ nirodhasaccamāha. Nibbinnasaṃsāradukkhassa hi nirodhakathā vuccamānā ativiya ativiya assāsaṃ sañjaneti.

我來直譯這段巴利文： 535"這不是苦聖諦，這種情況是不可能的"，以此顯示生等是苦聖諦的無顛倒性，因為必定是逼迫性。"其他是苦聖諦，這種情況是不可能的"，以此顯示苦聖諦性在生等中的確定性，因為沒有其他性。即使有人以某種方式帶著這樣的心來，但在以法說明、建立自己的論說時是不能成功的，為顯示這點而說"我要來宣說這個...這種情況是不可能的"。此中生等的無異性和其他如此性的缺乏即是無有可能。即使有人要來就讓他來，但沒有可能，這是此經的意義。第二經也是這個道理。但其中應知以獲得自體而有情得到生等、現前故為具足性，現見性故為第一性，因此被世尊首先宣說，以它為因故為第二性，以它的止息故為第三性，以能達到它故為第四性。 "以此為最勝"，以此說以四聖諦完全遍攝輪轉等。希求涅槃者除遍知等外沒有其他應作的事，或說除此外沒有其他法智的作用，所說的四個即是遍知等的最勝。說依見愛的過患者而說愛的所緣等是最勝。同樣，依見住著即五欲功德，或說一切欲塵，或說三有中的過患者而說住著等是最勝。 536"因為粗顯"，這是就生等的苦性為眾人所明顯而說的，不是指以聖智應證知的行相。"它"即苦。"非所作"即非所生，意思是非所成就的因。因為因成就時果必定成就。"非無作而來"，以此否定無因論。"非由自在天創造等"，以此否定生主、神我、自性、時間等論。這裡應說的將在後面顯明。"有因的苦"，以此說由見苦而生的厭離的增長。因為依苦的有因性而生強烈的厭離，只要此因存在，此苦就相續不斷地轉起。為生起安慰而說滅，即為生起已生厭離者的安慰而說滅諦。因為對已厭離輪迴苦者說滅的開示能生起極大的安慰。

1. Ye te jātiādayo dhammā bhagavatā vuttāti sambandho. Kasmā panettha byādhi na gahitoti? Anekantabhāvato. Tathā hi so kadāci, kesañci ca natthi. Yathāha 『『tayo rogā pure āsuṃ, icchā anasanaṃ jarā』』ti (su. ni. 313). Bākulatterādīnaṃ so nāhosiyeva, dukkhaggahaṇena vā byādhi ettha hitovāti daṭṭhabbaṃ. Paramatthato hi dhātukkhobhapaccayaṃ kāyikaṃ dukkhaṃ byādhīti. Upādānakkhandhapañcakaṃ ekaṃ koṭṭhāsaṃ katvā 『『dvādasa dhammā』』ti vuttaṃ. Kāmataṇhābhāvasāmaññena ekajjhaṃ katvā 『『dukkhasamudayo ariyasacca』』nti aññe antogadhabhede anāmasitvā ekarūpena gahitāpi taṇhā sassatadiṭṭhisahagatā, ucchedadiṭṭhisahagatā, diṭṭhivirahitā kevalaṃ kāmassādabhūtā cāti tidhāva bhinditvā vuttā. 『『Ayameva ariyo aṭṭhaṅgiko maggo』』ti maggasaccabhāvena ekajjhaṃ katvā vuttāpi sabhāvato bhinnā eva te dhammāti āha 『『aṭṭha dhammā』』ti.

Saccaniddesavaṇṇanā niṭṭhitā.

Dukkhaniddesakathāvaṇṇanā

Jātiniddesavaṇṇanā

Bhaveti ādānanikkhepaparicchinno dhammappabandho bhavo, tasmiṃ bhave. So hi jāyati ettha yonigatiādivibhāgoti jātīti vuccati, jāyanti ettha sattā samānanvayāti jāti, nikāyo. Saṅkhatalakkhaṇeti yattha katthaci uppāde. So hi jananaṭṭhena jāti. Paṭisandhiyanti paṭisandhicittakkhaṇe . Sampātijātoti ettha jātisaddena labbhamānaṃ mātukucchito nikkhamanasaṅkhātaṃ jāyanatthaṃ sandhāyāha 『『pasūtiya』』nti, abhijātiyanti attho. Jāyati etāya khattiyādisamaññāti jāti, kulaṃ.

1. Sayanti etthāti seyyā, mātukucchisaṅkhāto gabbho seyyā etesanti gabbhaseyyakā, aṇḍajā, jalābujā ca. Itaresanti saṃsedajānaṃ, opapātikānañca. Ayampi cāti 『『paṭisandhikhandhesvevā』』ti anantaraṃ vuttakathāpi, pageva 『『paṭisandhito paṭṭhāyā』』ti vuttakathāyaṃ. Tenāha 『『tesaṃ tesaṃ paṭhamapātubhāvo jātī』』ti.

Ummujjanavasena gayhatīti ummujjanapaccupaṭṭhānaṃ. Vakkhamānavibhāgaṃ dukkhavicittataṃ paccupaṭṭhapetīti dukkhavicittatāpaccupaṭṭhānā.

539.『『Kasmā panā』』ti vadato codakassāyamadhippāyo – ekantadukkhe niraye tāva jātidukkhā hotu, aññāsupi vā duggatīsu pāpakammasamuṭṭhānato sukhasaṃvattaniyakammasamuṭṭhānāsu pana sugatīsu kathanti. Itaro 『『nāyaṃ jāti sabhāvadukkhavasena dukkhāti vuttā, na hi kāci paṭisandhi dukkhavedanāsampayuttā atthi, atha kho dukkhassa adhiṭṭhānabhāvato』』ti dassento 『『anekesaṃ dukkhānaṃ vatthubhāvato』』tiādimāha. Adukkhasabhāvampi pariyāyato dukkhanti vuccatīti dukkhasabhāvaṃ dukkhasaddena visesetvā vuttaṃ 『『dukkhadukkha』』nti yathā rūparūpanti.

Dukkhuppattihetutoti 『『ahu vata me, taṃ vata nāhosī』』ti cetasikadukkhuppattihetuto.

『『Yadaniccaṃ, taṃ dukkha』』nti (saṃ. ni. 3.15, 45, 76, 77, 85; 2.4.1, 4) vacanato tebhūmakā saṅkhārā saṅkhāradukkhaṃ, tattha kāraṇamāha 『『udayabbayappaṭipāḷitattā』』ti. Yañhi abhiṇhaṃ paṭipīḷitaṃ, taṃ dukkhamanatāya dukkhanti, vipassanācārassa adhippetattā tebhūmakaggahaṇaṃ.

Dukkhadukkhanti dukkhadomassupāyāse vadati. 『『Jātipi dukkhā』』tiādinā (vibha. 190) dukkhasaccavibhaṅge āgataṃ.

Bhagavatāpīti anāvaraṇañāṇavatā accariyāparimeyyadesanākosallavatā bhagavatāpi. Upamāvasenati aṅgārakāsūpamādiupamāvasena.

我來直譯這段巴利文： 537.這裡說的是世尊所說的生等諸法。為什麼這裡不取病？因為不確定性。如此，它有時對某些人不存在。如說："從前有三種病，慾望、飢餓、衰老。"對於薄拘羅長老等就完全沒有病，或者應知病已包含在苦的取中。因為從勝義來說，病即是以界的擾動為緣的身苦。將五取蘊作為一部分而說"十二法"。以欲愛的共同性而合為一說"苦集聖諦"，雖然不觸及所包含的其他差別而以一相取愛，但分為與常見相應、與斷見相應、離見而僅為欲樂三種來說。雖然以"唯此八支聖道"將道諦合為一來說，但這些法從自性來說是有差別的，所以說"八法"。 諦分別註釋結束。 苦分別講解註釋 生分別註釋 "有"即是以取捨為界限的法相續為有，在彼有中。因為它是生起處所以稱為生，以相同的傳承諸有情在此生起故為生，即類別。"有為相"即是在任何生起處。因為它以生起義為生。"結生"即在結生心剎那。關於"才生"，以生字所獲得的從母胎出生的意義而說"生產"，意即生出。由此得到剎帝利等名稱故為生，即種姓。 538.在此休息故為休息處，胎兒稱為休息處，它們以此為休息處故為胎生，即卵生和胎生。"其他"即濕生和化生。"這也"即剛才說的"僅在結生蘊中"的說法，更不用說前面說的"從結生開始"的說法。所以說"它們各自最初顯現為生"。 以浮出方式被執取故為浮出現起。使將要說的種種苦顯現故為種種苦現起。 539.說"為什麼"的質問者的意思是 - 在純苦的地獄且讓生是苦，或在其他惡趣因惡業而生也是，但在由能引樂業所生的善趣中如何說呢？另一方面說"這生不是依自性苦而說是苦，因為沒有任何結生與苦受相應，而是因為是苦的所依"，來顯示"因為是眾多苦的所依"等。雖非苦自性但方便說為苦，所以以苦自性區別苦字而說"苦苦"，如說色色一樣。 "苦生起因"即是"我曾有此，此不復有"等心苦生起的原因。 因為說"無常即是苦"，所以三界諸行是行苦，說其原因為"因為被生滅逼迫"。因為經常被逼迫故是苦，因為是觀行所要表達的所以取三界。 "苦苦"即說苦、憂、惱。在苦諦分別中以"生是苦"等方式而來。 "也被世尊"即被具無障礙智、稀有無量說法善巧的世尊。"以譬喻方式"即以火坑等譬喻的方式。

540.Puṇḍarīkādīsūti ādi-saddena na maṇikanakarajatapavāḷādiratanasanniccaye, nāpi aṇḍajameṇḍajavāyajātike subhamanuññasayanatale, nāpi ratanamayakuṭṭimamanohare pāsādatale, nāpi sittasammaṭṭhakusumopahāravati pāsādūpacāre, nāpi muttājālasadisavālikāvikiṇṇe viviṭaṅgaṇe, nāpi haritakambalasadisamudusaddalasamotale bhūmibhāgeti evamādīnaṃ saṅgaho daṭṭhabbo. Paramasambādheti ativiya sambādhe. Tibbandhakāreti bahalandhakāre. Pittasemhapubbaruhiragūthodariyādi nānākuṇapasambādhe. Mātā yadi vīsativassā, atha tiṃsa, cattālīsādivassā, tattakaṃ kālaṃ adhotavaccakūpasadisatāya adhimattajegucche. Pūtimacchā di sabbaṃ na sadisūpammaṃ tassa vātādivasena ekaccaduggandhāpagamasabbhāvato. Dasa māseti accantasaṃyoge upayogavacanaṃ, yebhuyyavasena vuttaṃ tato bhiyyopi ekaccānaṃ tatthāvaṭṭhānasambhavato . Attano adhomukhaṃ ṭhapitasaṅacitahatthadvayassa ukkuṭikasseva nisīdato samijjanappasāraṇādirahito.

Abhimukhaṃ kaḍḍhanaṃ ākaḍḍhanaṃ. Parito samantato kaḍḍhanaṃ parikaḍḍhanaṃ. Heṭṭhā dhunanaṃ odhūnanaṃ. Nidhāya nidhāya dhūnanaṃ niddhūnanaṃ. Ākaḍḍhanādisadisañcettha 『『ākaḍḍhanādī』』ti vuttaṃ. Taruṇavaṇasadisaṃ ativiya sukhumālaṃ gabbhagataṃ sarīraṃ sītādiappakampi na sahatīti sītanarakūpapannatādi nidassitaṃ. Tañhi tassa ativiya sītaṃ, ativiya uṇhañca hutvā upatiṭṭhati. Sarīraṃ vāsiyādīhi tacchetvā khārāvasecanakaraṇaṃ khārāpaṭicchakaṃ. Dukkhuppattiṭṭhāneti gabbhāsayasaññitaṃ tatiyaṃ āvaṭṭaṃ sandhāyāha.

Parivattetvāti uddhaṃpādaadhosīsabhāvena parivattetvā. Idaṃ vijāyanamūlakaṃ dukkhaṃ, yena maraṇadukkhena ca aṭṭitā vedanāppattā sattā katipayamāsamattātikkantampi pavattiṃ vissaranti, mahandhakāraṃ mahāviduggaṃ pakkhandhā viya honti.

Vadhentassāti socanaparidevanasīsapaṭihananādinā bādhentassa. Khuppipāsā hi ātapāvaṭṭhānādinā ca ātāpanaṃ. Pañcaggitāpanādinā paritāpanaṃ.

Imassāti yathāvuttassa sattavidhassa. Sabbassāpīti gabbhakālādīsu tāpanamaddanādinirayaggidāhādisañjanitassa sakalassāpi. Vatthumeva hoti tadabhāve abhāvato. Tenevāha 『『jāyetha no ce』』tiādi.

541.Vicittanti vividhaṃ, acchariyaṃ vā.

Iti jātiniddesavaṇṇanā.

Jarāniddesavaṇṇanā

542.Saṅkhātalakkhaṇanti 『『ṭhitassa aññathatta』』nti (saṃ. ni. 3.38; a. ni. 3.47; kathā. 214) vuttaṃ khaṇikajaraṃ sandhāyāha. Khaṇḍiccādisammatoti khaṇḍiccapāliccavalittacatādinā samaññato. Sāti khandhapurāṇabhāvasaññitā pākaṭajarā. Khandhaparipāko ekabhavapariyāpannānaṃ khandhānaṃ purāṇabhāvo.

Iti jarāniddesavaṇṇanā.

Maraṇaniddesavaṇṇanā

我來直譯這段巴利文： 540.在蓮花等中，"等"字應知包括不僅在摩尼、金、銀、珊瑚等寶物的聚集處，不僅在卵生、胎生、化生等美好可意的臥處，不僅在寶石製成的可愛地板上的宮殿層，不僅在灑掃清凈並有鮮花供養的宮殿庭院，不僅在如珍珠網般散佈細沙的空曠場地，不僅在如綠毯般柔軟草地平坦的地方等等。"極其狹窄"即非常狹窄。"深重黑暗"即濃密黑暗。膽汁、痰、膿、血、糞、胃物等各種污穢擁擠。母親若是二十歲，或三十、四十等歲，如此長時間像下水道般極為可厭。一切腐魚等都不是適當的譬喻，因為它依風等而有某些臭氣消失。"十個月"是完全關聯的賓格，依多數而說，因為有些甚至超過此時在其中住。如蹲坐者將雙手向下放置合攏，沒有收縮伸展等。 向前拉是牽引。四周一切方向拉是遍引。向下震動是下震。一再放下震動是反震。這裡說"牽引等"即如牽引等相似。新傷般極其柔嫩的胎中身體連微小寒等都不能忍受，所以以生於寒地獄等作譬喻。因為對它來說那變成極其寒冷和極其熾熱。以斧等砍割身體並灌注堿水是堿水澆灌。"苦生起處"說的是稱為胎藏的第三轉。 "轉"即以足在上頭在下的方式轉動。這是生產的根本苦，由此苦和死苦折磨而達到苦受的有情們甚至忘記經過幾個月的過程，像是投入大黑暗大斷崖一樣。 "傷害"即以憂愁悲嘆打頭等而逼迫。飢渴、日曬住立等的燒灼。以五火燒等的遍燒。 "這"即如前所說的七種。"一切"即在胎時等以燒灼壓迫等，地獄火燒等所生的一切。是所依，因為無彼則無。所以說"若不生"等。 541"種種"即多樣或希有。 如是生分別註釋。 老分別註釋 542"有為相"說的是剎那老，即所說的"住者的變異"。"稱為缺齒等"即以缺齒、白髮、皺皮等的共稱。"它"即稱為蘊舊性的明顯老。蘊的成熟是屬於一有的諸蘊的舊性。 如是老分別註釋。 死分別註釋;

543.Saṅkhatalakkhaṇanti saṅkhārānaṃ vayasaññitaṃ khaṇikamaraṇamāha. Yaṃ sandhāyāti yaṃ khaṇikamaraṇaṃ sandhāya, 『『jarāmaraṇaṃ dvīhi khandhehi saṅgahita』』nti (dhātu. 71) ettha 『『maraṇa』』nti vuttanti attho. Tanti jīvitindriyupaccedasaññitaṃ pākaṭamaraṇaṃ. 『『Cavana』』nti lakkhitabbatāya cutilakkhaṇaṃ. Viyogarasanti yathādhigatehi sattasaṅkhārehi viyojanarasaṃ. Yathūpapannāya gatiyā vippavāsavasena gayhatīti gativippavāsapaccupaṭṭhānaṃ.

Pāpassāti pāpayogena pāpassa, upacitapāpakammassāti attho. Pāpakammādinimittanti pāpakammakammanimittagatinimittasaṅkhātaṃ maraṇakāle upaṭṭhitaṃ akusalavipākārammaṇaṃ. Tamhi passantasseva kassaci anubhavantassa viya mahādukkhaṃ hoti. Bhaddassāti bhaddakammassa, katakusalassāti attho. Tassa pana kāmaṃ iṭṭhameva ārammaṇaṃ upaṭṭhāti, piyavippayogavatthukaṃ pana mahantaṃ dukkhaṃ ārammaṇaṃ upaṭṭhāti, piyavippayogavatthukaṃ pana mahantaṃ dukkhaṃ uppajjatīti āha 『『asahantassa viyogaṃ piyavatthuka』』nti. Avisesatoti pāpassa, bhaddassa ca sāmaññato. 『『Avisesato』』ti vatvāpi 『『sabbesa』』nti vacanaṃ taṃ idaṃ dukkhaṃ parimadditasaṅkhārānaṃ ekaccānaṃ khīṇāsavānampi hotiyevāti dassanatthaṃ. Vitujjamānamammānanti sandhibandhanāvacchedakavāyunā vijjhiyamānamammaṭṭhānānaṃ.

Iti maraṇaniddesavaṇṇanā.

Sokaniddesavaṇṇanā

544.Soti soko. Atthato domanassameva hoti cetasikantarābhāvato. Domanassaviseso pana hoti visayavisese pavattiākāravisesasabbhāvatoti taṃ visesaṃ lakkhaṇādito dassetuṃ 『『evaṃ santepī』』tiādi vuttaṃ. Anto nijjhānaṃ cittasantāpo. Parijjhāpanaṃ rāgadosapariḷāhavisiṭṭhaṃ dahanaṃ. Katākatakusalākusalavisayaṃ vippaṭisārākārena pavattaṃ anusocanaṃ kukkuccaṃ, ñātibyasanādivisayaṃ kevalaṃ cittasanthāpabhūtaṃ anusocanaṃ sokoti anusocanapaccupaṭṭhānattepi ayametesaṃ viseso.

Visapītaṃ sallaṃ visasallaṃ. Sokavasena atisārādi byādhipi hoti, sokabahulassa sarīraṃ na cirasseva jīrati, balavasokābhibhūto maraṇampi pāpuṇātīti āha 『『samāvahati ca byādhijarāmaraṇabhedana』』nti.

Iti sokaniddesavaṇṇanā.

Paridevaniddesavaṇṇanā

545.Vacīpalāpoti vācāvippalāpo, so atthato saddo eva. Bhiyyoti sokadukkhato upari. Sokasamuṭṭhāno hi paridevo.

Iti paridevaniddesavaṇṇanā.

Dukkhaniddesavaṇṇanā

1. Jātiādīnampi yathārahaṃ dukkhavatthudukkhadukkhatāhi satipi dukkhabhāve kāyassa pīḷanavasena idaṃ savisesaṃ dukkhamanti āha 『『dukkhanti visesato vutta』』nti.

Iti dukkhaniddesavaṇṇanā.

Domanassaniddesavaṇṇanā

547.Manovighātarasanti byāpādasampayogavasena manaso vihaññanakiccaṃ. Cetodukkhasamappitāti cetasikadukkhasamaṅgino. Āvaṭṭantīti āmukhaṃ vaṭṭanti, yaṃdisābhimukhaṃ patitā, taṃdisābhimukhā eva vaṭṭanti. Vivaṭṭantīti viparivattanavasena vaṭṭanti. Uddhaṃpādaṃ papatantīti uddhaṃmukhapādā hutvā patanti. Satthaṃ āharantīti attano sarīrassa vijjhanabhedanavasena satthaṃ upanenti.

Iti domanassaniddesavaṇṇanā.

Upāyāsaniddesavaṇṇanā

我來為您直譯這段巴利文： 543..有為相，即指有為法的剎那滅亡。"所謂"，是指關於剎那滅亡，在"老死由兩蘊所攝"中說的"死"的含義。"彼"，是指生命根斷絕所稱的顯著之死。"死亡"，以其特徵性被標記為死亡特相。"離散味"，是與所獲得的諸行分離之味。因脫離所生之趣而被把握，故說是趣離住現前。 對於惡人，即與惡相應的人，意即積累惡業者。"惡業等相"，指在臨終時現起的惡業、業相、趣相等不善業果所緣。有些人見到此相時，就像正在經歷巨大痛苦一樣。"善人"，即行善業者，意即已作善業者。雖然他現起可意所緣，但因離別所愛而生起巨大痛苦，故說"如不堪忍離別所愛"。"無差別"，是就惡人與善人的共同性而言。雖說"無差別"后又說"一切"，是爲了顯示此苦連某些已滅盡諸行的阿羅漢也會經歷。"被刺穿要害"，是指被切斷關節的風刺穿要害之處。 這是死的解說註釋。 憂愁的解說註釋： 544..那個憂愁，實質上就是憂，因為沒有其他心所。但因所緣不同和生起方式不同而有差別，為顯示這種差別的特相等，故說"雖然如此"等。內心焦灼是心的熱惱。遍燒是帶有貪嗔熾熱的燃燒。對已作未作善惡的追悔方式的追憶是惡作，對親屬離散等的單純心憂的追憶是憂，雖都以追憶為現前，但這是它們的區別。 毒箭即帶毒之箭。因憂而生痢疾等病，多憂者身體不久便衰老，被強烈憂愁壓倒者也會達到死亡，故說"引生病老死等"。 這是憂的解說註釋。 悲嘆的解說註釋： 545..言語哀嘆即言語散亂，實質上就是聲音。"更"，是指超過憂苦。因為悲嘆是由憂所生。 這是悲嘆的解說註釋。 苦的解說註釋： 546..雖然生等也各自具有苦事、苦苦性的苦性，但因特別折磨身體，此苦為特殊之苦，故說"苦是特別所說"。 這是苦的解說註釋。 憂的解說註釋： 547..意惱亂味，是指由瞋恚相應而使心受擾的作用。"具心苦"即具有心理痛苦。"翻轉"即向前翻，朝著跌落的方向翻轉。"迴轉"即以轉回的方式翻轉。"倒立墜落"即頭下腳上地墜落。"取刀"即以刺破損壞自身的方式取刀。 這是憂

548.Dosoyevāti kāyacittānaṃ āyāsanavasena dosasseva pavattiākāroti attho, yato bhuso āyāsoti upāyāsoti vuccati yathā bhusamādānaṃ upādānanti. Eko dhammoti cuddasahi akusalacetasikehi añño eko cetasikadhammo, yaṃ 『『visādo』』ti ca vadanti. Nitthunanavasena sampajjanato nitthunanaraso, kāye vā nitthunanakaraṇakicco. 『『Saṅkhāradukkhabhāvato』』ti vatvā so panettha sātisayoti dassento 『『cittaparidahanato, kāyavisādanato cā』』ti āha.

Ete ca sokaparidevupāyāsā viññattiyā vinā, saha ca yathāpaccayaṃ domanassacittuppādassa pavattiākāravisesoti dassetuṃ 『『ettha cā』』tiādi vuttaṃ. Tattha pāko viyāti rajanādino pacitabbavatthuno pāko viya.

Iti upāyāsaniddesavaṇṇanā.

Appiyasampayoganiddesavaṇṇanā

549.Samodhānaṃ samāgamo. Kāyikadukkhacittavighātādianatthānaṃ atthibhāvassa paccupaṭṭhāno anatthabhāvapaccupaṭṭhāno.

Tesaṃ appiyānaṃ kāyikavācasikapayogasaṅkhāto upakkamo tadupakkamo, tato sambhūto tadupakkamasambhūto.

Iti appiyasampayoganiddesavaṇṇanā.

Piyavippayoganiddesavaṇṇanā

1. Upaddavabhāvena paccupatiṭṭhatīti byasanapaccupaṭṭhāno.

Iti piyavippayoganiddesavaṇṇanā.

Icchitālābhaniddesavaṇṇanā

1. Icchitālābho nāma yassa kassaci attanā icchitassa vatthuno alābho. 『『Yampicchaṃ na labhatī』』ti hi vuttaṃ. Matthakappattaṃ pana icchitālābhaṃ dassetuṃ pāḷiyaṃ 『『jātidhammānaṃ sattāna』』ntiādinā niddiṭṭhanti tameva dassetuṃ 『『aho vatā』』tiādi vuttaṃ. Icchāvāti ettha icchāsahito alābhovāti ca vadanti. Tappariyesanarasāti tesaṃ alabbhaneyyavatthūnaṃ pariyesanarasā. Appatti alābho.

Iti icchitālābhaniddesavaṇṇanā.

Pañcupādānakkhandhaniddesavaṇṇanā

552.Yaṃvuttamidhāti idha saccaniddese yaṃ sarūpato vuttaṃ. Avuttanti aññattha dukkhakkhandhabālapaṇḍitasuttādīsu vuttampi idha sarūpato avuttaṃ. Tañca sabbaṃ ime upādānakkhandhe vinā na labbhatīti tattha khandhasannissayameva dukkhaṃ khandhe vibādhatīti dassetuṃ 『『indanamiva pāvako』』ti vuttaṃ. Yathā vā lakkhaṃ paharaṇapahārassa vatthu, evaṃ khandhā saṃsāradukkhassa. Yathā ca gorūpaṃ ḍaṃsamakasādivibādhāya, yathā ca khettaṃ nipphannasassalāyanassa, gāmo ca gāmaghātakavibādhāya, evaṃ khandhā jātiādidukkhassa vatthūti dassetuṃ 『『lakkhamivā』』tiādi vuttaṃ. Yebhuyyena loke vibādhakā vibādhetabbādhīnā na honti, ime pana vibādhetabbādhīnā evāti dassetuṃ 『『tiṇalatādīnī』』ti vuttaṃ. Kāmaṃ anādimati saṃsāre ādi nāma kassaci natthi, ekabhavaparicchinnassa pana khandhasantānassa vasena vuttaṃ 『『ādidukkhaṃ jātī』』ti. Tenevāha 『『pariyosānadukkhaṃ maraṇa』』nti. Na hettha samucchedamaraṇameva adhippetaṃ. Maraṇassa antike āsanne jātaṃ dukkhaṃ māraṇantikadukkhaṃ. Paridayhanaṃ cittasantāpo. Lālappanaṃ ativiya vippalāpo. Anutthunanaṃ anto nijjhāyanaṃ. Ekamekanti jātiādīnaṃ antarabhedabhinnānaṃ, jātiādīnameva vā upādānakkhandhapañcakānaṃ vā ekamekaṃ. Saṅkhipitvāti samāsetvā, sāmaññaniddesena vā saṅkhepaṃ katvā.

Iti dukkhaniddesakathāvaṇṇanā.

Samudayaniddesakathāvaṇṇanā

我來為您直譯這段巴利文： 548."就是瞋"，意思是通過身心煩惱而成為瞋的行相，因此稱為"極度煩惱"即"惱"，如同"極度執取"稱為"取"。"一法"，即與十四不善心所不同的另一個心所法，也稱為"沮喪"。因產生嘆息而有嘆息味，或在身上造成嘆息的作用。說"因為是行苦"后，為顯示這裡更為突出，故說"因為焚燒心，因為使身沮喪"。 這些憂、悲、惱或無表，或隨緣與憂心生起的行相差別，為顯示這點而說"於此等"。其中"如熟"，即如染料等所染物的成熟。 這是惱的解說註釋。 不愛合的解說註釋： 549."會合"即集會。身苦、心惱等諸不利存在的現前，為不利性現前。 對那些不愛者的身語行為稱為加害，由此而生即由加害而生。 這是不愛合的解說註釋。 愛別離的解說註釋： 550."以災難性現前"即災患現前。 這是愛別離的解說註釋。 所欲不得的解說註釋： 551."所欲不得"即任何自己所欲求的事物得不到。因為說"所欲求不得"。為顯示達到頂點的所欲不得，經中以"有生法的眾生"等來說明，為顯示這點而說"啊！愿"等。"欲求"，有人說是與欲求相應的不得。"尋求味"，即尋求那些不可得事物之味。不得即未獲得。 這是所欲不得的解說註釋。 五取蘊的解說註釋： 552."此處所說"，即此諦說中明確所說。"未說"，即其他苦蘊、愚智經等處雖說但此處未明確說明。那一切離開這些取蘊都不可得，為顯示彼處依蘊的苦惱害諸蘊，故說"如火燒燃料"。或如靶子是射擊的對象，如是諸蘊是輪迴苦的對象。又如牛是虻蚊等侵擾的對象，如田是收割已成熟稻穀的對象，如村是村劫者侵擾的對象，如是諸蘊是生等苦的對象，為顯示這點而說"如靶子"等。世間大多數侵害者不依賴於所侵害者，但這些卻依賴於所侵害者，為顯示這點而說"草藤等"。雖然在無始輪迴中任何人都無所謂最初，但就限於一生的蘊相續而說"生是最初之苦"。因此說"死是最終之苦"。這裡不只是指斷滅死。死時近處生起的苦稱為臨終苦。焚燒即心的熱惱。哀嘆即過度散亂語。嘆息即內心焦慮。"一一"，即生等之間差別所分，或是生等本身，或是五取蘊的每一個。"總攝"即簡略，或以通稱說明而作概要。 這是苦解說文註釋。 集解說文註釋。

553.Punabbhavakaraṇaṃ punabbhavo uttarapadalopena, yathā vā apūpabhakkhanasīlo āpūpiko, evaṃ punabbhavakaraṇasīlā, punabbhavaṃ vā phalaṃ arahati, so vā etissā payojananti ponobhavikā. Nandanato, rañjanato ca nandīrāgabhāvaṃ sabbāsu avatthāsu apaccakkhāya vuttiyā nandīrāgasahagatā. Tāya ca sattā tattha tattha bhavādike kimikīṭapaṭaṅgādiattabhāvepi nandanti, rūpābhinandanādibhūtāya rañjanti cāti tatratatrābhinandinī. Tenāha 『『nandīrāgena sahagatā』』tiādi. Tabbhāvattho hi esa sahagatasaddo. Kāmabhavavibhavabhedavasena pavattiyā kāmataṇhā, bhavataṇhā, vibhavataṇhā ca veditabbā. Kāmataṇhādibhedaṃ anāmasitvā kevalaṃ taṇhābhāveneva ekabhāvaggahaṇena ekattaṃ upanetvā kassacipi sattassa kenaci sadisatābhāvato taṃtaṃvicittabhāvajanakakammanipphādanena ativicittasabhāvā sakalassa dukkhassa hetubhāvato dukkhasamudayo ariyasaccaṃ.

Kasmā panettha taṇhāva samudayasaccaṃ vuttāti? Visesahetubhāvato. Avijjā hi bhavesu ādīnavaṃ paṭicchādentī, diṭṭhiādiupādānañca tattha tattha abhinivisamānaṃ taṇhaṃ abhivaḍḍhentī dosādayopi kammassa kāraṇaṃ honti, taṇhā pana taṃtaṃbhavayonigativiññāṇaṭṭhitisattāvāsasattanikāyakulabhogissariyādivicittataṃ abhipatthentī, kammavicittatāya upanissayataṃ kammassa ca sahāyabhāvaṃ upagacchantī bhavādivicittataṃ niyameti, tasmā dukkhassa visesahetubhāvato aññesupi avijjāupādānakammādīsu sutte (dī. ni. 2.400; ma. ni. 1.133; 3.374) abhidhamme (vibha. 203) ca avasesakilesākusalamūlādīsu vuttesu dukkhahetūsu vijjamānesu taṇhāva samudayasaccanti vuttāti veditabbaṃ.

Iti samudayaniddesakathāvaṇṇanā.

Nirodhaniddesakathāvaṇṇanā

554.Tassāyevāti yadaggena taṇhā samudayasaccanti vuttā, tadaggena tassāyevāti avadhāraṇaṃ. Sati hi padhānahetunirodhe tadaññahetū niruddhāyeva hontīti byādhinimittavūpasamanena byādhivūpasamo viya hetunirodhena phalanirodhoti āha 『『samudayanirodhena dukkhanirodho』』ti. Na aññathāti yathāvuttassa atthassa ekantikataṃ dasseti.

Anupaddaveti pāṇakavijjhanasatthappahārādiupaddavarahite. Tato eva daḷhe thire. Sākhādichedanena chinnopi. Taṇhānusayeti kāmarāgabhavarāgānusaye. Anūhateti asamupaghāṭite.

Yathā sīho yenattani saro khitto, tattheva attano balaṃ dasseti, na sare, tathā buddhānaṃ kāraṇe paṭipatti, na phale. Yathā pana sārameyyā kenaci leḍḍuppahāre dinne bhussantā leḍḍuṃ khādanti, na pahāradāyake uṭṭhahanti, evaṃ aññatitthiyā dukkhaṃ nirodhetukāmā kāyacchedamanuyuñjanti, na kilesanirodhananti imamatthaṃ dassetuṃ 『『sīhasamānavuttino』』tiādi vuttaṃ.

我來為您直譯這段巴利文： 553."再有所作"即"再有"，省略后詞，如同嗜食糕餅者為餅師，如是習於造作再有，或應得再有果報，或這是它的目的，故稱"後有性"。由於歡喜、染著而成為喜貪性，在一切情況下由於未斷除而與喜貪相應。由此眾生在各處有等中，即使在蛆蟲、昆蟲、飛蛾等身中也歡喜，由色喜等而染著，故說"于彼彼處歡喜"。因此說"與喜貪相應"等。此"相應"詞是表示那種狀態。應知由欲有、有、非有的差別而有欲愛、有愛、無有愛。不論及欲愛等差別，僅以愛性而作為一體，因為任何有情都不與他人相同，由造作種種業而生起極其多樣的自性，是一切苦的因，故是苦集聖諦。 為何在這裡只說愛是集諦？因為是特殊因。無明遮蔽諸有的過患，見等取執著于彼彼處而增長愛，瞋等也成為業的因緣，但愛慾求各種有、生、趣、識住、有情居、有情類、種姓、受用、權勢等的差別，為業的差別性作助緣，成為業的助伴，決定有等的差別性，因此是苦的特殊因。雖然在經、阿毗達磨中說其他如無明、取、業等和其餘煩惱、不善根等為苦因，但唯獨說愛是集諦，應如是了知。 這是集解說文註釋。 滅解說文註釋： 554."唯彼"，因為說愛是集諦，所以確定唯彼。因為主要因滅時，其他因也必定滅，如病因平息則病平息，因因滅而果滅，故說"由集滅而苦滅"。"非他"，顯示前說義理的必然性。 "無災患"，即無蟲蛀、刀砍等災患。由此而"堅固"穩固。即使枝等被砍。"愛隨眠"，即欲貪、有貪隨眠。"未拔除"，即未完全根除。 如獅子對射向自己的箭，在彼處顯示自己的力量，不在箭上，如是諸佛在因上用功，不在果上。如狗被投擲土塊時，吠叫著咬土塊，不起向投擲者，如是外道欲滅苦時專注于身體折磨，不在滅煩惱，為顯示此義而說"如獅子行者"等。

1. Virajjati palujjati chijjati samudayo etenāti virāgo vuccati maggo. Virajjanaṃ palujjanaṃ samucchindanaṃ virāgoti pahānaṃ vuccati. Tasmāti yasmā pahānapariyāyo virāgasaddo, nirodhasaddo ca, tasmā. Anusayasamugghātato aseso virāgo aseso nirodhoti sambandhanīyaṃ. Cāgādipadānipi gahetvā vadati sabbāneva etānīti. Yasmā nibbānaṃ vuccati, na dukkhassa nirujjhanamattaṃ, tasmā taṇhāya asesavirāganirodhādipadānipi nibbānavevacanānīti. Vuttamevatthaṃ samattheti 『『yasmā panā』』tiādi. Yathā virāgādipadāni nibbāne yujjanti, taṃdassanaṃ. Tattha taṃ āgammāti taṃ nibbānaṃ ārammaṇakaraṇavasena patvā. Taṇhā virajjatīti ariyamaggena accantavirāgavasena taṇhā virajjīyati. Nirujjhatīti nirodhīyati, tena virāganirodhasaddānaṃ adhikaraṇasādhanatamāha. Tadevāti nibbānameva. Cāgādayo hontīti cāgādihetuṃ phalavohārena vadati. 『『Kāmaguṇālayesū』』ti potthakesu likhanti, 『『kāmaguṇālayādīsū』』ti pana pāṭho.

556.Tayidantiādi na porāṇapāṭho, saccatthadīpane pana vuttaniyāmena tato ānetvā pacchā ṭhapitaṃ. Tathā hi pubbe vuttānipi lakkhaṇādīni punapi vuttāni. Saṃsāradukkhato nibbinnamānasassa assāsaṃ karonto viya hotīti assāsakaraṇarasaṃ. Rāgādisabbapapañcavūpasamanimittatāya nippapañcataṃ paccupaṭṭhapetīti nippapañcapaccupaṭṭhānaṃ.

557.Nattheva nibbānanti yadi sāmaññato paṭiññā, attanā adhippetanibbānassapi abhāvo āpajjati, tathā sati paṭiññāvirodho. Atha parābhimataṃ nibbānaṃ pati, evaṃ sati dhammiasiddhi, tato ca nissayāsiddho hetu. Anupalabbhanīyatoti kiṃ paccakkhato, udāhu anumānato? Purimasmiṃ pakkhe cakkhādīhi anekantikatā, dutiyasmiṃ paraṃ pati asiddho hetu. Tenāha 『『na, upāyena upalabbhanīyato』』tiādi. Tattha yathā cetopariyañāṇalābhino eva ariyā paresaṃ lokuttaracittaṃ jānanti, tatthāpi ca arahā eva sabbesaṃ, na sabbe, evaṃ nibbānampi sīlasamādhipaññāsaṅkhātasammāpaṭipattibhūtena upāyena upalabbhatīti atthavacanaṃ cetaṃ daṭṭhabbaṃ, na payogavacanaṃ. Taṃ parato āvi bhavissati.

我來為您直譯這段巴利文： 555..由此而離貪、破壞、斷絕集，故說道為離貪。離貪、破壞、完全斷除，說離貪即斷。"因此"，因為離貪詞與滅詞是斷的同義詞，所以。應連結為"由於斷除隨眠，無餘離貪，無餘滅"。也取捨等詞而說"這一切"。因為說涅槃，不僅是苦的滅盡，所以無餘離貪滅等詞也是涅槃的同義詞。"因為"等證成已說之義。顯示離貪等詞如何適合於涅槃。其中"緣于彼"，即以所緣方式到達彼涅槃。"愛離貪"，即以聖道以究竟離貪方式而離愛。"滅"即被滅，由此說明離貪、滅二詞的處所義。"即彼"，即是涅槃。"成為舍等"，以果的名言說因。經文中寫"于欲樂住著"，但讀法是"于欲樂住著等"。 556."此即"等非古本文，而是依說明諦義所說方式從彼引來後置。因此前已說的諸特相等又再說。似為厭離輪迴苦者作安慰，故為作安慰味。因貪等一切戲論寂滅因，而現前無戲論性，故為無戲論現前。 557."全無涅槃"，若是一般性的主張，則連自己所認為的涅槃也成為無，如是則與主張相違。若是對他人所認為的涅槃，如是則法不成立，由此因依據不成。"不可得"，是從現量還是比量？若是前者，則與眼等不定，若是後者，則對他人因不成。因此說"不，因可由方便得到"等。其中如得他心通的聖者才知他人出世間心，其中也只有阿羅漢知一切，不是所有人都知，如是涅槃也由戒定慧等正行方便而得到，應知這是義說，不是用語說。這將在後面明顯。

558.Natthīti na vattabbaṃ, ariyehi upalabbhanīyatoti adhippāyo. Saṃsārato saṃviggamānasā sammāpaṭipattiyā nibbānaṃ adhigacchantīti sabbasamayasiddhoyaṃ nayo. Tattha sāsanikameva nissāya vadati 『『paṭipattiyā vañcubhāvāpajjanato』』ti. Tenāha 『『asati hī』』tiādi. Sammādiṭṭhipurejavāyāti sammādiṭṭhipubbaṅgamāya. Pubbaṅgamatā cassā padhānabhāvato. Tathā hi sā paṭhamaṃ desanāruḷhā, na sabbapaṭhamaṃ uppajjanato. Na cāyaṃ sammāpaṭipatti vañjhā, nibbānapāpanato nibbānassa sampāpakato. Tava matena pana nibbānasseva abhāvato vañjhabhāvo āpajjatīti yojanā. Abhāvapāpakattāti sammāpaṭipattiyā kilesasamucchindanamukhena khandhānaṃ abhāvasampāpakabhāvato, na vañjhabhāvāpattīti ce vadeyyāsīti attho. Na iti paṭikkhepe. Yaṃ tayā 『『abhāvapāpakattā』』ti vadantena khandhābhāvo nibbānanti paṭiññātaṃ, taṃ na. Kasmā? Atītānāgatābhāvepi nibbānappattiyā abhāvato. Atītānāgatā hi khandhā na santīti tasmiṃ abhāve nibbānaṃ adhigataṃ nāma siyā, so pana natthīti. Na kevalaṃ atītānāgatānameva, atha kho vattamānānampīti tiyaddhagatānaṃ sabbesaṃ khandhānaṃ abhāvo nibbānaṃ. Na hi taṃ ekadesābhāvo bhavituṃ yuttanti vattamānā ce, na na santi, na santi ce, na vattamānāti 『『vattamānā, na santi cā』』ti vippaṭisiddhametanti āha 『『na, tesaṃ…pe… pajjanato』』ti.

Kiñca bhiyyo – yadi vattamānābhāvo nibbānaṃ, yadā ariyamaggo vattati, tadā tassa nissayabhūtā khandhā vattamānāti katvā tadā nibbānassa abhāvo siyā. Tathā ca sati maggakkhaṇepi nibbānasacchikiriyāya abhāvo āpajjatīti dassento 『『vattamāna…pe… dosato』』ti āha. Na mayaṃ sabbesaṃyeva avattamānatāya nibbānaṃ vadāma. Kiñcarahīti, tadā maggakkhaṇe kilesānaṃ avattamānattā, tasmā na doso yathāvuttadosābhāvoti? Yadi kilesānaṃ avattamānatāsaṅkhāto abhāvo nibbānaṃ, evaṃ sati ariyamaggassa niratthakatā āpajjati maggakkhaṇato pubbepi tadabhāvasiddhito. Tenāha 『『ariyamaggassā』』tiādi. Tasmā akāraṇametanti yasmā na nibbānassa anupalabbhanīyatā, abhāvamattatā, paṭipattiyā vañjhabhāvo, atītānāgatābhāve nibbānādhigamo ca āpajjati, vattamānānaṃ abhāvopi na sambhavati , pageva kilesānaṃ avattamānatā, ariyamaggassa ca niratthakabhāvāpatti, tasmā nibbānassa abhāvasādhanatthaṃ yadidaṃ 『『anupalabbhanīyato, abhāvapāpakattā, tadā kilesānaṃ avattamānattā』』ti ca kāraṇaṃ vuttaṃ, akāraṇametaṃ, ayuttiresāti attho.

559.Ādivacanatoti ādi-saddena avasiṭṭhaṃ jambukhādakasuttapadesaṃ (saṃ. ni. 4.314 ādayo), aññampi asaṅkhatāya dhātuyā niddesapāḷiṃ saṅgaṇhāti. Tathā hi 『『nibbānaṃ nibbānanti, āvuso sāriputta, vuccati, katamaṃ nu kho, āvuso, nibbānanti? Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo, idaṃ vuccati nibbāna』』nti jambukhādakasutte (saṃ. ni.

我來為您直譯這段巴利文： 558."不存在"不應說，意思是因為聖者能獲得。由於對輪迴恐懼的心，由正行而證得涅槃，這是一切教派共認的道理。其中依佛教徒而說"由於行道成為無效"。因此說"因為若無"等。"以正見為首"，即以正見為前導。它的前導性是由於它的主要性。如是它在教說中首先被說，不是在生起時最先。這正行不是無效的，因為能達到涅槃，能成就涅槃。但依你的見解，由於涅槃本身不存在而成為無效，這是論述。"因為導向無"，若你說由正行通過斷除煩惱而導向諸蘊的不存在，不是成為無效，這是意思。"不"是否定。你說"因為導向無"而主張蘊的不存在是涅槃，這是不對的。為什麼？因為在過去未來不存在時也沒有證得涅槃。因為過去未來諸蘊不存在，若在那不存在時稱為證得涅槃，但這是不對的。不僅是過去未來，現在也是，故說三時一切蘊的不存在是涅槃。因為它不應該是部分的不存在，若是現在的，則不是不存在，若是不存在，則不是現在的，因此"現在的，且不存在"是自相矛盾，故說"不，因為它們"等。 更有甚者 - 若現在的不存在是涅槃，當聖道生起時，作為它所依的諸蘊是現在的，如是則涅槃當時不存在。如是則在道剎那也不能證悟涅槃，為顯示這點而說"由於現在"等。我們不說一切都不現行是涅槃。那麼是什麼？那時在道剎那由於煩惱不現行，所以沒有如前所說的過失？若煩惱的不現行即不存在是涅槃，如是則聖道成為無用，因為在道剎那之前已成就彼不存在。因此說"聖道"等。所以這不是理由 - 因為涅槃不是不可得的，不是僅僅不存在，行道不是無效的，在過去未來不存在時也不能證得涅槃，現在的不存在也不可能，更不用說煩惱的不現行，以及聖道成為無用的過失，因此為證成涅槃的不存在而說"因為不可得，因為導向無，因為當時煩惱不現行"等理由，這些都不是理由，這是不合理的，這是意思。 559."從始語"，以"始"字包攝其餘閻浮食者經文，及其他無為界的解說經文。如是在閻浮食者經中說:"涅槃涅槃，友舍利弗所說，什麼是涅槃呢？友，若是貪盡、嗔盡、癡盡，這稱為涅槃"。

4.314 ādayo), 『『tattha katamā asaṅkhatā dhātu? Rāgakkhayo dosakkhayo mohakkhayo』』ti (vibha. 184) āyatanavibhaṅge vuttaṃ. Tatrāyamattho – nibbānaṃ asaṅkhatā dhātu asaṅkhatasabhāvo dhammo. Yasmā taṃ āgamma rāgādayo khīyanti, tasmā rāgakkhayo, dosakkhayo, mohakkhayoti ca vuccatīti. Āgammāti ca sabbasaṅkhārehi nibbinnassa visaṅkhāraninnassa gotrabhunā vivaṭṭitamānasassa maggena sacchikaraṇenāti attho. Sacchikiriyamānañhi taṃ adhigantvā ārammaṇapaccayabhūtañca paṭicca adhipatipaccayabhūte ca tasmiṃ paramassāsabhāvena vinimuttasaṅkhārassa paramagatibhāvena ca patiṭṭhānabhūte patiṭṭhāya khayasaṅkhāto maggo rāgādayo khepetīti taṃsacchikaraṇābhāve rāgādīnaṃ anuppattinirodhagamanābhāvā taṃ āgamma rāgādayo khīyantīti vuccanti. Ekaṃsena cetaṃ evaṃ sampaṭicchitabbaṃ, itarathā yathārutavasena pāḷiyā atthe gayhamāne bahū dosā āpajjantīti te dassetuṃ 『『arahattassāpī』』tiādi vuttaṃ. Arahattañhi aggaphalapamukhā cattāro khandhāti na tassa rāgādikhayamattatā yuttā. Tampi hi…pe… niddiṭṭhaṃ. Tattha yathā rāgādīnaṃ khīṇante uppannattā arahattaṃ 『『rāgakkhayo』』tiādinā niddiṭṭhanti suttassa neyyatthattā. Evaṃ nibbānaṃ āgamma rāgādayo khīyantīti nibbānaṃ 『『rāgakkhayo』』tiādinā niddiṭṭhanti imassāpi suttassa neyyatthatā veditabbā. Nibbānassa rāgādikkhayamattatāya bahūdosā āpajjantīti dassetuṃ 『『kiñca bhiyyo』』tiādi āraddhaṃ.

Tattha ittarakālādippattidosatoti rāgādīnaṃ khayamattatāya parittakālatā, saṅkhatalakkhaṇatā, payogena vinā saraseneva adhigandhabbatā, rāgādīhi aparimuttatā, ādittatā, dukkhatā, anupasantatā, bahubhāvo, oḷārikatā, gotrabhumaggānaṃ anārammaṇatāti evamādidosāpajjanato . Rāgasseva khayo rāgakkhayo, na dosādīnaṃ. Tathā dosakkhayādayopīti añño rāgakkhayo, añño dosakkhayo, añño mohakkhayoti tiṇṇaṃ akusalamūlānaṃ khayabhūtāni tīṇi nibbānāni, catunnaṃ upādānānaṃ khaye cattāri, pañcannaṃ nīvaraṇānaṃ khaye pañca, channaṃ taṇhākāyānaṃ khaye cha, sattannaṃ anusayānaṃ khaye satta, aṭṭhannaṃ micchattānaṃ khaye aṭṭha, navannaṃ taṇhāmūlakānaṃ khaye nava, dasannaṃ saṃyojanānaṃ khaye dasa, diyaḍḍhakilesasahassassa khaye pāṭiyekkaṃ nibbānanti bahūni nibbānāni honti. Rāgādikkhayo nāma andhabālānampi pākaṭo, antamaso dīpimigamakkaṭādīnampi suviññeyyoti oḷārikaṃ nibbānaṃ hoti. Gotrabhukkhaṇe kilesakkhayassa abhāvato, maggakkhaṇe ca akhīṇattā, ārammaṇakaraṇassa ca asambhavo eva. Tassa nibbānabhāvatoti sabbapariyosānassa rāgādikkhayassa nibbānabhāvato. Yato khayato paṭṭhāya rāgādīnaṃ pavatti na hoti, so 『『ayaṃ nāmā』』ti niyametabbo maggaphalañāṇānaṃ ārammaṇabhūto natthīti āha 『『na tādisassa khayassa abhāvato』』ti.

我來為您直譯這段巴利文： 4.314等），在處分別中說："其中何為無為界？貪盡、嗔盡、癡盡"。其義如下 - 涅槃是無為界，無為自性法。因為緣於它而貪等滅盡，所以稱為貪盡、嗔盡、癡盡。"緣"即對一切行厭離，傾向無為，心由種姓轉向，以道證悟的意思。因為當證悟它時，到達它並以它為所緣緣，以它為增上緣，作為遠離諸行的最高安慰，作為最高歸趣的立足處而住立，稱為滅盡的道滅除貪等，因為在沒有證悟它時，貪等不能達到滅盡，所以說緣於它而貪等滅盡。這一定要如此接受，否則若按字面義理解經文，會有許多過失，為顯示這些過失而說"阿羅漢性等"。因為阿羅漢性是以最高果為首的四蘊，所以它不應該僅僅是貪等的滅盡。"它也...被說"。其中如阿羅漢性因在貪等滅盡時生起而說"貪盡"等，因為經是待解釋義。如是因緣涅槃而貪等滅盡，所以涅槃說為"貪盡"等，這經也應知是待解釋義。為顯示涅槃若僅是貪等滅盡會有許多過失而說"更有甚者"等。 其中"由短暫時間等過失"，由於僅是貪等滅盡而有暫時性、有為相、不用功用自然可得、不離貪等、燃燒性、苦性、不寂靜性、多數性、粗顯性、種姓道無所緣等過失。僅是貪的滅盡為貪盡，不是嗔等。如是嗔盡等也是，故貪儘是一個，嗔儘是一個，癡儘是一個，如是三不善根的滅盡成為三個涅槃，四取的滅盡成為四個，五蓋的滅盡成為五個，六愛身的滅盡成為六個，七隨眠的滅盡成為七個，八邪性的滅盡成為八個，九愛根的滅盡成為九個，十結的滅盡成為十個，一千五百煩惱各別滅盡成為[眾多]涅槃。所謂貪等滅盡連愚癡者也明顯，乃至豹、鹿、猴子等也容易了知，故涅槃成為粗顯。因為在種姓剎那沒有煩惱滅盡，在道剎那也未滅盡，所以不可能成為所緣。"彼為涅槃性"，因為最終的貪等滅盡為涅槃性。從何種滅盡開始貪等不生起，那個"是這個"的確定，作為道果智的所緣是不存在的，所以說"因為沒有如此的滅盡"。

Kiñca bhiyyo – yo pacchimabhavato tatiyattabhāveyeva rāgādīsu ādīnavaṃ disvā jhānabhāvanāya te vikkhambhetvā aparihīnajjhāno kālaṃ katvā brahmalokaṃ upapanno, tattha yāvatāyukaṃ ṭhatvā idhāgatopi kāmesu vītarāgova hutvā pabbajitvā arahattaṃ patto, yo ca paṭhamavaye eva rāgādito nibbinno te ca jhānena vikkhambhetvā pacchimavaye arahattaṃ patto, tesaṃ rāgādīnaṃ vikkhambhanato paṭṭhāya anuppajjanato nirodhasadisatāya anuppattiyeva nirodho. Te nibbānappattā nāma siyuṃ, na ca honti, tasmā na tādisassa khayassa nibbānabhāvo. Tassāpi ittarakālatādidosasamāyogo evāti āha 『『bhāvepicā』』tiādi .

Yadi 『『khayo』』ti vacanato yato khayato paṭṭhāya rāgādīnaṃ appavatti, taṃ khayamattaṃ nibbānaṃ maññasi, evaṃ sati 『『khaye ñāṇa』』ntiādīsu (dha. sa. dukamātikā 142; 1382) 『『khayo』』ti vuttattā taduppattito paṭṭhāya ca rāgādīnaṃ anuppattīti maggassāpi nibbānabhāvāpattīti dassento 『『ariyamaggassa cā』』tiādimāha.

Yathā niruddhā na santi, evaṃ anuppannāpīti abhāvasāmaññato nirodhasadisatāya anuppatti eva nirodho anuppattinirodho. Ayañhi maggena khepetabbākāro, yadidaṃ uppajjanārahassa anuppattidhammatāpādananti 『『khayo』』ti ca vuccatīti. Taṃ itarakhayato visesento 『『anuppattinirodhasaṅkhātassa pana khayassā』』ti āha. Anipphannatā pana tassa khayassa pariyāyena upanissayattāti vuttaṃ. Anuppattinirodhakkhayakarassa hi maggassa ārammaṇabhūtaṃ nibbānaṃ atthato tassa upanissayo viyāti vattabbataṃ labhati. Tadupacārenāti atthato phalabhūtakhayavohārena. Phalūpacārena hi kāraṇaṃ voharīyati yathā 『『āyu ghataṃ, semho guḷo』』ti ca.

Assāti nibbānassa. 『『Idampi kho ṭhānaṃ sududdasa』』ntiādinā (dī. ni. 2.64, 66-67; ma. ni. 2.337; saṃ. ni. 1.172; mahāva. 7-8) paccavekkhato bhagavato appossukkabhāvāvahanato. 『『Tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi, yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī』』ti (ma. ni. 2.218) vacanato ariyena cakkhunā passitabbaṃ.

1. Yadi nibbānaṃ nāma sabhāvadhammo atthi sattasantānapariyāpanno ca, atha kasmā catumahāpathe sabhā viya sabbasādhāraṇā na labbhatīti āha 『『maggasamaṅginā pattabbato asādhāraṇa』』nti. 『『Asukassa sammāsambuddhassa kāle uppanna』』nti evaṃ purimāya koṭiyā abhāvato appabhavaṃ. Maggabhāveti ariyamaggassa atthibhāve. Bhāvato vijjamānato laddhabbato.

Aṇuādīnanti aṇupakatikālapurisādīnaṃ. Niccabhāvāpattīti sassatabhāvasiddhi. Kūṭaṭṭhaniccatā hi idhādhippetā. Hetuno abhāvāti upapattiyā sādhanahetuno abhāvā. Niccā te aṇuādayo. Nibbānassaniccattāti apekkhadhammattāti hetulakkhaṇānupapatti. 『『Aṇuādīnaṃ asiddhattā』』ti etena 『『niccā aṇuādayo』』ti paṭiññāya dhammiasiddhi, tato ca nissayāsiddho hetūti dasseti.

我來為您直譯這段巴利文： 更有甚者 - 有人在最後有之前第三世見到貪等的過患，以禪修壓伏它們，保持禪那不退失而命終生於梵天，在那裡盡壽後來到此處，成為離欲者而出家證得阿羅漢果;又有人在青年期就厭離貪等，以禪那壓伏它們，在晚年證得阿羅漢果,對他們來說,從壓伏貪等開始就不再生起，由於類似滅盡而成為不生起的滅。他們應該稱為得涅槃，但實際上並非如此，因此這種滅盡不是涅槃性。這也有暫時性等過失，所以說"即使存在"等。 若由於說"滅盡"，你認為從何種滅盡開始貪等不生起，那個僅僅滅盡就是涅槃，如是則因在"滅盡智"等處說"滅盡"，從其生起開始貪等不生起，則聖道也成為涅槃，為顯示這點而說"聖道"等。 如已滅的不存在，未生的也是，由於共同的不存在性而類似滅盡，不生起即是滅，稱為不生滅。這是應由道所滅除的狀態，即是使應生的成為不生法性，所以也稱為"滅盡"。為區別于其他滅盡而說"稱為不生滅的滅盡"。說那滅盡的非生起性是以間接方式作為助緣。因為作為能造成不生滅的道的所緣涅槃，實際上應說如同是它的助緣。"以彼轉義"即以實際的果的滅盡之言說。因為以果的轉義說因，如"命是酥油，痰是糖"等。 "彼"即涅槃。由於世尊觀察"此處實在難見"等而生起少欲。由於說"摩干提啊，你沒有聖眼，以此聖眼你能知健康，能見涅槃"，故應以聖眼見。 560..若涅槃是實在法且屬於有情相續，那為什麼不像四衢大道的會堂一樣為一切人所共有？為此說"因為具道者才能證得故為不共"。因為沒有"在某佛時生起"等前際，故說無生。"在道存在時"即在聖道存在時。"從存在"即從現有而可得。 "微塵等"即微塵、本性、時間、神我等。"成為常性"即成立永恒性。這裡指的是不變常性。"因為無因"即無生起的證成因。"涅槃是常"是依待法性，因此不符合因的特相。以"因為微塵等不成立"顯示"微塵等是常"的主張中法不成立，由此因所依不成。

561.Yathāvuttayuttisabbhāvatoti 『『appabhavattā』』ti attanā vuttaṃ hetuṃ sandhāyāha. Appabhavatā cassa apaccayatāya daṭṭhabbā, tāya tassa purimāya koṭiyā abhāvo. 『『Rūpasabhāvātikkamato』』ti etena yathā rūpadhammānaṃ ruppanasabhāvo, paṭighātavantatāya kalāpaso vuttiyā padesasambandho ca sabhāvo, evaṃ nibbānassa katthaci paṭighāto, sappadesatā ca natthīti dasseti. Na hi nibbānaṃ 『『asukadisāya, asukadese』』ti vā niddisīyati, yato taṃ appatiṭṭhamevāti.

『『Asithila…pe… gamanīyato』』ti etena nibbānassa ariyānaṃ paccakkhasiddhataṃ dasseti. 『『Sabbaññuvacanato』』ti etena tadaññesaṃ anumānasiddhataṃ, tadubhayena 『『anupalabbhanīyato』』ti panassa hetuno asiddhataṃ dasseti. Paramatthena nāvijjamānaṃ vijjamānamevāti yathāraddhamatthaṃ nigametvā tadatthasādhanaṃ āgamaṃ dassento 『『vuttañheta』』nti-. ādimāha.

Tattha ajātaṃ abhūtaṃ akataṃ asaṅkhatanti (udā. 73; netti. 41) cattāripi padāni aññamaññavevacanāni. Atha vā vedanādayo viya hetupaccayasamavāyasaṅkhātāya kāraṇasāmaggiyā na jātaṃ na nibbattanti ajātaṃ. Kāraṇena vinā, sayameva ca na bhūtaṃ na pātubhūtaṃ na uppannanti abhūtaṃ. Evaṃ ajātattā, abhūtattā ca yena kenaci kāraṇena na katanti akataṃ. Jātabhūtakatabhāvo ca nāma rūpādīnaṃ saṅkhatadhammānaṃ hoti, na asaṅkhatabhāvassa nibbānassāti dassanatthaṃ 『『asaṅkhata』』nti vuttaṃ. Paṭilomato vā samecca sambhūya paccayehi katanti saṅkhataṃ, tathā na saṅkhataṃ saṅkhatalakkhaṇarahitanti ca asaṅkhatanti evaṃ anekehi kāraṇehi nibbattitabhāve paṭisiddhe 『『pakativādīnaṃ pakati viya siyā nu kho ekeneva kāraṇena etaṃ kata』』nti āsaṅkāyaṃ kenaci na katanti dassanatthaṃ 『『akata』』nti vuttaṃ. Evaṃ apaccayampi samānaṃ 『『sayameva nu kho idaṃ bhūtaṃ pātubhūta』』nti āsaṅkāyaṃ taṃ nivattanatthaṃ 『『abhūta』』nti vuttaṃ. Ayañcetassa asaṅkhatākatābhūtabhāvo sabbena sabbaṃ ajātidhammattāti dassetuṃ 『『ajāta』』nti vuttaṃ.

Evamettha satthā paramatthato nibbānassa atthibhāvaṃ pavedesi. Pavedento ca 『『ahaṃ dhammissaro dhammassāmī』』ti na attano āṇāmattena pavedesi, apica kho pana padaparame anukampamāno yuttitopi pavedesi. Yathāha –

『『No cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī』』ti (udā. 73; netti. 41).

Tassattho – bhikkhave, yadi ajātādisabhāvā asaṅkhatā dhātu na abhavissa na siyā, idha loke jātādisabhāvassa rūpādikkhandhapañcakasaṅkhātassa saṅkhatassa nissaraṇaṃ anavasesavūpasamo na paññāyeyya na upalabbheyya na sambhaveyya. Nibbānañhi ārammaṇaṃ katvā pavattamānā sammādiṭṭhiādayo ariyamaggadhammā anavasesaṃ saṃkilese samucchindanti, tenettha sabbassāpi vaṭṭadukkhassa apagamo nissaraṇaṃ paññāyati. Evaṃ byatirekavasena nibbānassa atthibhāvaṃ dassetvā idāni anugamanavasenapi taṃ dassetvā nigametuṃ 『『yasmā ca kho』』tiādi vuttaṃ. Tassattho vuttanayeneva veditabbo.

我來為您直譯這段巴利文： 561."由前述理由的存在"是指自己所說"因為無生"的因。它的無生應以無因性來理解，由此它無前際。"因超越色性"顯示如色法有變壞性，由於有對礙性而聚集運作及與處所相關為自性，如是涅槃沒有任何對礙、處所性。因為涅槃不能說"在某方向、某處所"，所以它是無住處。 "由不松...行"顯示涅槃為聖者親證。"由一切智者所說"顯示對其他人是比量所成，由這兩者顯示"不可得"的因不成立。勝義上非不存在而是存在，這樣總結所說的義理，為證成此義而顯示聖言，故說"因為說"等。 其中"無生、無有、無作、無為"四詞互為同義。或者如受等不是由因緣和合的因緣聚合而生、而出現為無生。無因且自身不有、不顯現、不生起為無有。如是因為無生、無有，不被任何因造作為無作。生、有、作性是色等有為法所有，不是無為性的涅槃所有，為顯示這點而說"無為"。或反面說，和合、共生由諸緣造作為有為，如是非有為、離有為相為無為。如是否定由多種因產生后，對"是否如數論師的自性般由一個因造作"的疑慮，為顯示不被任何所造作而說"無作"。如是雖無因,"是否自己有、顯現"的疑慮,為遮遣它而說"無有"。而它這無為、無作、無有性是由於完全無生法性，為顯示這點而說"無生"。 如是此中導師顯示涅槃勝義上的存在。顯示時不是以"我是法自在者、法主"而僅依自己權威顯示，而是悲愍文句究竟者也以理由顯示。如說： "諸比丘，若無生、無有、無作、無為不存在，則此中對已生、已有、已作、有為的出離不會顯現。諸比丘，因為無生、無有、無作、無為存在，所以對已生、已有、已作、有為的出離顯現。" 其義 - 諸比丘，若無生等性質的無為界不存在、不有，則此世間對已生等性質的稱為五蘊的有為的出離、完全止息不會顯現、不會獲得、不會有可能。因為以涅槃為所緣而生起的正見等聖道法完全斷除一切煩惱，由此此處一切輪迴苦的離去、出離顯現。如是以相違方式顯示涅槃的存在後，現在也以隨順方式顯示它而總結說"因為"等。其義應如前說理解。

Ettha ca yasmā 『『appaccayā dhammā asaṅkhatā dhammā (dha. sa. dukamātikā 7-8). Atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī (udā. 71). Idampi kho ṭhānaṃ sududdasaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo (dī. ni. 2.64, 67; ma. ni. 2.337; saṃ. ni. 2.172; mahāva. 7-8). Asaṅkhatañca vo, bhikkhave, dhammaṃ desessāmi asaṅkhatagāminiñca paṭipada』』ntiādīhi (saṃ. ni. 4.366) anekehi suttapadehi 『『atthi, bhikkhave, ajāta』』nti (udā. 73; netti. 41) iminā ca suttapadena nibbānadhātuyā paramatthato sabbhāvo sabbalokaṃ anukampamānena sammāsambuddhena pakāsito, tasmā yadipi kattha apaccakkhakārīnampi sāsane abhippasannānaṃ viññūnaṃ saṃsayo natthiyeva. Ye pana paraneyyabuddhino puggalā, tesaṃ vimativinodanatthaṃ ayamettha adhippāyaniddhāraṇamukhena yuttivicāraṇā.

Yathā pariññeyyatāya sauttarānaṃ kāmānaṃ, rūpānañca paṭipakkhabhūtaṃ tabbidhurasabhāvaṃ nissaraṇaṃ paññāyati, evaṃ sabhāvānaṃ sabbesampi saṅkhatadhammānaṃ paṭipakkhabhūtena tabbidhurasabhāvena nissaraṇena bhavitabbaṃ. Yañca taṃ nissaraṇaṃ, sā asaṅkhatā dhātu. Kiñca bhiyyo – saṅkhatadhammārammaṇavipassanāñāṇaṃ, apica anulomañāṇaṃ kilese tadaṅgavasena pajahati, na samucchedavasena pajahituṃ sakkoti. Tathā sammutisaccārammaṇaṃ paṭhamajjhānādīsu ñāṇaṃ vikkhambhanavaseneva kilese pajahati, na samucchedavasena. Iti saṅkhatadhammārammaṇassa, sammutisaccārammaṇassa ca ñāṇassa kilesānaṃ samucchedappahāne asamatthabhāvato tesaṃ samucchedappahānakarassa ariyamaggañāṇassa tadubhayaviparītasabhāvena ārammaṇena bhavitabbaṃ, sā asaṅkhatā dhātu.

Tathā 『『atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata』』nti (udā. 73; netti. 41) evamādi nibbānassa paramatthato atthibhāvajotakavacanaṃ aviparītatthaṃ bhagavatā bhāsitattā. Yañhi bhagavatā bhāsitaṃ, taṃ aviparītatthaṃ yathā taṃ 『『sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā』』ti (ma. ni. 1.353, 356; dha. pa. 277-279; theragā. 676-678; netti. 5), tathā nibbānasaddo katthaci visaye yathābhūtaparamatthavisayo upacāravuttisabbhāvato. Seyyathāpi sīhasaddoti evamādīhi nayehi yuttitopi asaṅkhatāya dhātuyā paramatthato atthibhāvo veditabbo.

Aparo nayo – yadi pana nibbānaṃ abhāvamattameva siyā, tassa 『『gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo』』ti (dī. ni. 2.64, 67; ma. ni. 2.337; saṃ. ni. 1.172; mahāva. 7-8) gambhīrāditā, 『『asaṅkhatañca vo, bhikkhave, dhammaṃ desessāmī』』tiādinā (saṃ. ni.

我來為您直譯這段巴利文： 此中,因為以"無因法是無為法。諸比丘，有彼處，彼處無地。此處亦極難見，即一切行止息、一切依舍離。諸比丘，我將為你們說無為法及趣向無為之道"等許多經文，以及此"諸比丘，有無生"等經文，悲愍一切世間的正等正覺者顯示涅槃界勝義上的存在，因此雖然在哪裡對於未親證但于教法深信的智者也完全無疑。但對於應被他引導覺悟的人，為除去他們的疑惑，這裡通過確定意趣的方式作理性考察。 如應遍知的有上欲、色等，顯現與它們相對、性質相反的出離，如是對一切有自性的有為法，應有與它們相對、性質相反的出離。此出離即是無為界。更有甚者 - 緣有為法的觀智，乃至順應智只能暫時斷除煩惱，不能究竟斷除。如是緣世俗諦的初禪等智只能鎮伏煩惱，不能究竟斷除。如是因為緣有為法、緣世俗諦的智不能究竟斷除煩惱，所以能究竟斷除煩惱的聖道智應有與這兩者性質相反的所緣，那就是無為界。 如是"諸比丘，有無生、無有、無作、無為"等顯示涅槃勝義存在的言說，因為是世尊說的無倒義。因為世尊所說是無倒義，如"一切行無常，一切行是苦，一切法無我"，如是涅槃詞在某些處是如實勝義境，因為有轉義說的存在。如獅子聲等，應以如是等理由也了知無為界勝義上的存在。 另一理趨 - 若涅槃僅是不存在，則它不應有"甚深、難見、難悟、寂靜、殊勝、超尋思、微妙、智者所證"等甚深等性質，以"諸比丘，我將為你們說無為法"等

4.366) asaṅkhatāditā, 『『abyākatā dhammā apaccayādhammā』』tiādinā abyākatadhammāditā ca na vattabbā siyā. Na hi abhāvassa koci sabhāvo atthi, yena so gambhīrāsaṅkhatādiākārato viññāyeyya. Abhāvo hi abhāvo eva, kuto tassa gambhīrāsaṅkhātādibhāvasambandho. Kiñcāyamabhāvo sabbesaṃ kilesānaṃ sabbasattasantānagatānaṃ eko vā bhaveyya aneko vā. Yadi eko, ekeneva maggena sabbakilesābhāvo kato, sacchikato cāti aññassa, aññesañca maggānaṃ niratthakatāti na siyā maggabahutā, ekajjhañca sabbasattānaṃ nibbānādhigamo āpajjati. Siyā panevaṃ eko eva so nibbānasaññito kilesābhāvo, so pana na maggehi kātabbo, atha kho sacchikātabboti. Evaṃ sati visesato maggassa niratthakatā āpajjati, kilesānaṃ appahānatoti ekopi maggo na siyā. Asati ca kilesappahāne dukkhassa anupacchedanato kilesābhāvasacchikiriyā kimatthiyā siyā, atha pana maggānaṃ santānagatasaṃyojanattayappahānādipaṭiniyatakiccatāya catūsu maggesu pāṭiyekkaṃ kilesābhāvo. Evaṃ sati sabhāvapabhedena vinā na bahubhāvoti so kilesakkhayapariyāyena vutto sabhāvadhammo eva siyā.

Yesaṃ abhāvo, tappabhedena abhāve bhedopacāroti ce? Yesaṃ abhāvo, tesaṃ sasabhāvatāya tassa sabhāvopacāropi siyā. Tathā ca te saṃkilesasaṅkhatatādito kilesasaṅkhatatādiupacārāpi siyuṃ. No ce te icchitā, tappabhedena bhedopacāropi na icchitabbo. Na ca pahoti upacarito bahubhāvo atthato bahubhāvāya. Na hi jalaṃ analanti upacaritaṃ dahati, pacati vā. Ekattapañhampi cāyamabhāvo asabhāvatāya na sahatīti na sakkā vattuṃ natthibhāvasāmaññato abhedavohāro yuttarūpoti. Ekatte ca pubbe vuttā eva dosā, bahubhāve pana sati vuttanayeneva siddhā sabhāvadhammatā. Sabhāvadhammattepi ca bahubhāvo viya bhāvaṃ bhāvopi bahubhāvaṃ na byabhicareyyāti nibbānassa bahubhāvapasaṅgo siyāti ce? Na bahubhāvasseva abhāvappasaṅgato. Yadi hi yathā kakkhaḷatā bhāvaṃ, evaṃ bhāvopi kakkhaḷataṃ na byabhicareyya. Evaṃ sati sabbesaṃ bhāvānaṃ pathavībhāvāpattito kuto bhāvassa bahubhāvo, tasmā lokavohārānaṃ vicittatāya yadipi bahutā bhāvāpekkhā, bhāvatā pana na bahutāpekkhāti na bhāvassa sato nibbānassa bahubhāvo 『『ekā niṭṭhā na puthu niṭṭhā』』ti vacanato. Ekasmiṃyeva ca dassanabhāvanādvayaṃ sambhavati.

我來為您直譯這段巴利文： 4.366.無為等性,以"無記法、無因法"等無記法等性質不應說。因為不存在沒有任何自性,以此能了知它為甚深、無為等相。因為不存在就是不存在,它從何有甚深、無為等性的關係。而且這不存在對一切煩惱、一切有情相續是一個還是多個。若是一個,則由一道而造作、證悟一切煩惱不存在,則其他諸道無用,不應有多道,且一切有情同時證得涅槃。或許如是說:稱為涅槃的煩惱不存在只是一個,它不是由諸道造作,而是應被證悟。如是則特別成為道無用,煩惱不斷除,則一道也不應有。若無煩惱斷除則苦不斷絕,煩惱不存在的證悟有何用?若因諸道對相續中三結斷除等有確定作用,則在四道中各別有煩惱不存在。如是若無自性差別則不能有多,所以它以煩惱滅盡為同義語說即是有自性法。 若說依所不存在者的差別而有不存在的差別轉義?因為所不存在者有自性,則它也應有自性轉義。如是它們也應有煩惱性、有為性等轉義。若不許此,則依差別的差別轉義也不應許。轉義的多並不能實際成為多。因為說水為非火的轉義不能燃燒、煮熟。而且這不存在因無自性不能容許一性問題,不能說由不存在的共同性而說無差別是合理的。若是一性則如前說有過失,若是多性則如前說方式成就有自性法性。雖是有自性法,如多性不違背有,有也不違背多性,則涅槃應成為多性嗎?不,因為多性本身成為不存在。因為若如堅性不違背有,如是有也不違背堅性。如是則一切有成為地性,從何有多?因此由世間言說的種種性,雖然多性依賴有,但有性不依賴多性,所以有自性的涅槃不是多,因為說"一究竟不是多究竟"。而且在一中可有見、修二者。

Parinibbutānaṃ paccekaṃ nibbānabhāve sattasantānaniyataṃ nāma nibbānaṃ siyā. Tathā ca sati saṅkhatatādidosānativattiyeva, kilesappahānaṃ vā maggakiccaṃ kilesānaṃ abhāvo. Tassa ca ekatte na maggabahutā kiccantarassa kattabbassa abhāvato. Maggabahubhāvo ca maggehi sacchikātabbe ekasmiṃ dhamme indriyānaṃ apāṭavapāṭavapāṭavatarapāṭavatamabhāvena sacchikiriyāvisesena kilesānaṃ pahānabhedena hotīti nibbānassa sabhāvadhammatte eva siyā. Abhāvopi ca kilesānaṃ maggena sakiccakatāya kātabbo eva siyā, na sacchikātabbo. Ko hi sabhāvo abhāvassa? Yo sacchikātabbo siyā, so ce nibbānaṃ ekeneva maggena sabbakilesānaṃ abhāvo eko abhinno kātabbo āpanno. Aññathā maggavasena catubbidhabhāve nibbānassa catubbidhabhāvappasaṅgo, nibbānavisesappasaṅgo ca āpajjeyyāti maggakiccassa ekattena maggabahutā siyā. Bahubhāve pana tesaṃ so vuttanayena ekasmiṃ dhamme sacchikiriyāvisesatoti siddhā nibbānassa sabhāvadhammatā. Khayādhigantabbatāya panetaṃ 『『khayo』』ti vuttaṃ. 『『Khaye ñāṇa』』nti (dha. sa. dukamātikā 142; 1382) hi vacanato ariyamaggo khayo nāma. Tena cetaṃ adhigantabbaṃ sacchikātabbaṃ, tasmā 『『khayo』』ti vuttanti.

Iti nirodhaniddesakathāvaṇṇanā.

Magganiddesakathāvaṇṇanā

我來為您直譯這段巴利文： 若諸般涅槃者各別有涅槃性，則涅槃應成為依有情相續而定的。如是則不能超越有為等過失，或者煩惱斷除即是道的作用即煩惱的不存在。若它是一，則因無其他應作的作用而無多道。多道是由於在諸道應證一法時，由諸根的非銳利、銳利、更銳利、最銳利性的證悟差別而有煩惱斷除的差別，這隻能在涅槃是有自性法時才有。而且煩惱的不存在也應由道作其作用而造作，不是應被證悟。不存在有什麼自性可被證悟？若它是涅槃，則由一道造作一切煩惱的一個無差別不存在。否則，依道成為四種則涅槃應成為四種，且應成為涅槃有差別，所以由道作用的一性而有多道。若是多，則如前說方式是在一法中證悟的差別，故成就涅槃的有自性法性。但因由滅盡而應被獲得，所以說它為"滅盡"。因為說"滅盡智"，故聖道稱為滅盡。由此它應被獲得、應被證悟，所以說為"滅盡"。 如是滅[諦]解釋文註釋。 道[諦]解釋文註釋

562.Aṭṭhadhammāti 『『katamaṃ dukkhanirodhagāminī paṭipadā ariyasacca』』nti ārabhitvā 『『sammādiṭṭhī』』tiādinā pāḷiyaṃ (vibha. 205) dukkhanirodhagāminipaṭipadāniddese āgatā, tameva ca pāḷiṃ ānetvā uddesavasena idha ca vuttā sammādiṭṭhiādayo aṭṭha dhammā atthato pakāsitā, na maggasaccaniddesavasenāti adhippāyo. Yadi atthato pakāsitā, kimatthiyaṃ pana idha kathananti āha 『『idha panā』』tiādi. Tattha 『『ekakkhaṇe pavattamānāna』』nti idaṃ lokiyakusalacittuppādesu viratiyo nānākkhaṇikā eva hontīti katvā vuttaṃ. Sesamaggadhammā pana tatthāpi ekajjhaṃ uppajjantiyeva. Visesāvabodhanatthanti paṭipakkhasamugghātādipavattiākāravisesassa avabodhanatthaṃ. Vitthārato maggakathā parato āvi bhavissatīti āha 『『saṅkhepato』』ti. Catusaccapaṭivedhāya paṭipannassāti yathā catusaccābhisamayo hoti, evaṃ sabbaso pubbabhāgapaṭipattiyā paripūraṇavasena paṭipannassa. Ariyamaggasaṅkhātassa yogassa sabbhāvato yogino. Kāmaṃ avijjānusayasamugghāte tadekaṭṭhakilesānaṃ lesopi nāvasissati, vijjāya pana avijjā ujuvipaccanīkadhammoti dassanatthaṃ 『『avijjānusayasamugghātaka』』nti vuttaṃ. Parato micchāsaṅkappādiggahaṇepi eseva nayo. Dhātuppakāsanarasāti paramatthapakāsanarasā, catusaccavibhāvanakiccāti attho. Maggadhammānaṃ paṭipakkhavidhamanākāro sātisayaṃ pākaṭo hutvā upaṭṭhātīti avijjānusayasamugghātakataṃ sammādiṭṭhiyā vatvāpi avijjandhakāraviddhaṃsanapaccupaṭṭhānatā vuttā.

Tathā sampannadiṭṭhinoti yathā avijjānusayasamugghāto hoti, tathā maggasammādiṭṭhiyā sampannadiṭṭhino. Evañhi catusaccapaṭivedhāya paṭipannassa yoginoti imamatthaṃ tathā-saddo upasaṃharati. Nibbānārammaṇatā pana taṃsampayuttavacaneneva bodhitā. Micchāsaṅkappanighātakanti kāmasaṅkappādimicchāsaṅkappasamucchedakaṃ. Appanārasoti nibbānārammaṇe maggacittassa samuppādavasena pavattanato appanākicco.

Tathā passato vitakkayato cāti vuttappakārāya sammādiṭṭhiyā passato, nibbānārammaṇe ca sammāsaṅkappena cittaṃ abhiniropayato. Vacīduccaritasamugghātikāti catubbidhassapi vacīduccaritassa samucchedikā. Musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato siniddhabhāvena sampayuttadhammānaṃ pariggāhakasabhāvā sammāvācāti āha 『『sā pariggahalakkhaṇā』』ti. Kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhahanaṃ ghaṭanaṃ hotīti sammākammantasaṅkhātā viratipi samuṭṭhānasabhāvā vuttā. Sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya.

Assāti yogino. Tasmiṃ sati visujjhanato visuddhibhūtā. Jīvamānassa sattassa, sampayuttadhammānaṃ vā suddhi vodānaṃ, ājīvasseva vā jīvitindriyavuttiyā . Ñāyājīvassa abuddhapaṭikuṭṭhāya sammājīvikāya pavattihetutāya ñāyājīvapavattiraso. Imassa hi pavattito paṭṭhāya micchājīvo na pavattatīti.

我來為您直譯這段巴利文： 562..八法即在"何為趣向苦滅的聖道諦"開始，以"正見"等在經中趣向苦滅道解釋中所說，引用該經文並以列舉方式在此說的正見等八法是從義理上闡明，不是依道諦解釋方式，這是意趣。若從義理闡明，為何在此說呢？為此說"在此"等。其中說"一剎那生起"是因為世間善心生起中諸離[邪行]只在不同剎那。但其他道法即使在那裡也同時生起。爲了了知殊勝是爲了了知斷除對治等生起行相的殊勝。因為廣說道的論述後面將顯現，所以說"略說"。"為通達四諦而修行者"即為使四諦現觀而完全圓滿前分行道而修行者。因有稱為聖道的瑜伽故為瑜伽者。雖然在斷除無明隨眠時，與之同一性的煩惱絲毫也不會剩餘，但為顯示明與無明是直接對立法而說"斷除無明隨眠"。後面說邪思惟等也是這個道理。"以顯示界為作用"即以顯示勝義為作用，意為分別四諦的作用。因為道法的對治破壞行相特別明顯地顯現，所以雖說正見是斷除無明隨眠，還說[其]現起是破除無明黑暗。 "如是具足見者"即如斷除無明隨眠那樣，具足道正見者。如是"如是"字總攝"為通達四諦而修行的瑜伽者"此義。以涅槃為所緣則由說與之相應而表明。"破除邪思惟"即斷絕欲思惟等邪思惟。"以安止為作用"因為以道心在涅槃所緣生起方式轉起故為安止作用。 "如是見者及尋思者"即以所說方式的正見而見者，以正思惟令心安立於涅槃所緣者。"斷絕語惡行"即斷絕四種語惡行。因為妄語等有欺詐等作用而粗糙無攝持，正語與此相對而有柔潤攝持相應法的自性，所以說"彼以攝持為相"。身業引生某些應作，自身生起即是努力，所以說稱為正業的離[邪行]有生起自性。或者對相應法的提起即是生起，如身業舉重。 "彼"即瑜伽者。由彼而有清凈故為清凈性。是有情活著時，或相應法的清凈、凈化，或僅活命根的活動。因為是如理活命、非佛所呵責的正命活動的生起因，所以以如理活命生起為作用。因為從此生起后邪命不生起。

Sabbākusalaviddhaṃsakopi sammāvāyāmo ujupaṭipakkhadassanavasena kosajjasamucchedako vutto. Saṃkilesapakkhatopi tassa paggaṇhanaṃ paggaho. Kāyādīsu subhādiākārupadhāraṇavasena pavattā subhasaññādipubbaṅgamā akusalakkhandhā micchāsati, tassā viddhaṃsano micchāsativiniddhunano. Asammosoti sammosaviddhaṃsanato tappaṭipakkho. Ārammaṇassa yathāsabhāvasallakkhaṇaṃ upaṭṭhānaṃ. 『『Ārakkhapaccupaṭṭhānā』』ti, 『『satārakkhena cetasā』』ti (dī. ni. 3.348) ca vacanato visesato sati kusalacittassa ārakkhāti āha 『『satiyā saṃrakkhiyamānacittassā』』ti.

563.Saccañāṇassāti saccāni ārabbha pavattanakañāṇassa, na paṭivedhañāṇaṃ viya sakideva bujjhati, atha kho punappunaṃ uppajjanato anu anu bodho anubodho, anussavākāraparivitakkadiṭṭhinijjhānakkhantianugato vā bodho anubodho, tadeva ñāṇanti anubodhañāṇaṃ. Na hi taṃ paccakkhato bujjhati, anussavādivasena pana kappanamukhena bujjhati. Kiccatoti parijānanādito. Taṃkiccakaraṇeneva hi pariññeyyādīni viya tānipi tassa pākaṭāni honti. Vivaṭṭānupassanāya hi saṅkhārehi patilīyamānamānasassa uppajjamānaṃ maggañāṇaṃ visaṅkhāraṃ dukkhanissaraṇaṃ ārammaṇaṃ katvā dukkhaṃ paricchindati, dukkhagatañca taṇhaṃ pajahati, nirodhañca sacchikaroti phusati. Ādicco viya pabhāya sammāsaṅkappādīhi saha samuppannaṃ taṃ maggaṃ bhāveti, na ca saṅkhāre amuñcitvā pavattamānena ñāṇena etaṃ sabbaṃ kātuṃ sakkā nimittapavattehi avuṭṭhitattā. Tasmā etāni kiccāni karontaṃ taṃ ñāṇaṃ dukkhādīni vibhāveti tattha sammohanivattanenāti 『『cattāripi saccāni paṭivijjhatī』』ti vuttaṃ, ekapaṭivedhenāti adhippāyo.

Dukkhasamudayampi so passatīti kālantaradassanaṃ sandhāya vuttanti ce? Na, 『『yo nu kho, āvuso, dukkhaṃ passati, dukkhasamudayampi so passatī』』tiādinā (saṃ. ni. 5.1100) ekadassino aññattayadassitāvicāraṇāyaṃ taṃsādhanatthaṃ āyasmatā gavampatittherena imassa suttassa ānītattā, paccekañca saccesu dissamānesu aññattayadassanassa yojitattā. Aññathā anupubbābhisamaye purimadiṭṭhassa pacchā adassanato samudayādidassino dukkhādidassitā na yojetabbā siyā. Yojitā ca sā 『『yo dukkhasamudayaṃ passati, dukkhampi so passatī』』tiādinā (saṃ. ni. 5.1100). Lokiyaṃ saccañāṇaṃ. Tattha lokiyañāṇe. Pariyuṭṭhānasaṅkhāto abhibhavo pariyuṭṭhānābhibhavo, tassa vasena. Suddhasaṅkhārapuñjamattadassanato sakkāyadiṭṭhipariyuṭṭhānaṃ nivatteti. 『『Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hotī』』ti (saṃ. ni. 2.15) vacanato samudayadassanaṃ hetuphalapabandhāvicchedadassanato pariyuṭṭhānābhibhavavasena pavattamānaṃ ucchedadiṭṭhiṃ nivatteti. 『『Lokanirodhaṃ kho…pe… passato yā loke atthitā, sā na hotī』』ti (saṃ. ni. 2.15) vacanato nirodhadassanaṃ hetunirodhā phalanirodhadassanato sassatadiṭṭhiṃ nivatteti. Attakārassa paccakkhadassanato maggadassanaṃ 『『natthi attakāre, natthi parakāre, natthi purisakāre』』tiādikaṃ (dī. ni. 1.168) akiriyadiṭṭhiṃ pajahati. 『『Natthi hetu, natthi paccayo sattānaṃ saṃkilesāya, ahetū appaccayā sattā saṃkilissanti, natthi hetu…pe… visuddhiyā, ahetū appaccayā sattā visujjhantī』』tiādikā (dī. ni. 1.168; ma. ni. 2.101, 227; saṃ. ni.

我來為您直譯這段巴利文： 雖然正精進能破除一切不善，但從直接對治的觀點說是斷除懈怠。即使從染污分，它的策勵也是努力。以在身等見凈等相的執取方式生起的以凈想等為首的不善蘊是邪念，破除它即是搖撼邪念。不忘失即因破除忘失而與之相對。對所緣如實觀察是現起。因為說"以守護為現起"和"以具念心"，特別是念是善心的守護，所以說"由念所守護的心"。 563."諦智"即緣諸諦而轉起的智，不像現證智那樣只悟一次，而是因為一次又一次生起故是隨隨覺悟即隨覺，或隨隨傳聞、思惟、見解、思擇而覺悟是隨覺，那即是智即隨覺智。因為它不是直接覺悟，而是依傳聞等通過推度而覺悟。"從作用"即從遍知等。因為由作其作用而所應遍知等如同它們對它顯現。因為在出離隨觀時,心從諸行退縮而生起的道智以無為、出離苦為所緣而限定苦,斷除趣向苦的愛,證悟、證觸滅。如太陽以光明,它與正思惟等俱生而修習彼道,而以緣相而轉起、未出離的智不能作這一切。因此作這些作用的彼智通過遣除對[四諦]的愚癡而顯示苦等,所以說"通達四聖諦",意為一通達。 若問:說"見苦者他也見苦集"是指不同時的見嗎?不是,因為在考察"諸友,見苦者他也見苦集"等一見者見其他三[諦]時,尊者牛主長老引此經來證成它,且在各別見諸諦時配合見其他三[諦]。否則在次第現觀中,先已見者后不見,則不應配合見集等者見苦等。而"見苦集者他也見苦"等是配合的。世間諦智。在彼世間智中。現行稱為勝,以現行勝的力量。因為只見純行蘊故,遣除有身見的現行。因為說"迦旃延,以正慧如實見世間集時,世間無有性不存在",所以見集因為見因果相續不斷故,以現行勝力轉起而遣除斷見。因為說"見世間滅時...世間有性不存在",所以見滅因為見因滅故果滅而遣除常見。見道因為親見自作故,斷除"無有自作,無有他作,無有士夫作"等無作見。"無因無緣令有情染污,無因無緣有情染污,無因無緣...令清凈,無因無緣有情清凈"等;

3.212) ahetukadiṭṭhi ca idha akiriyādiṭṭhiggahaṇeneva gahitāti daṭṭhabbā. Sāpi hi visuddhimaggadassanena pahīyatīti. Dukkhe ñāṇaṃ samudayaphalassa dukkhassa addhuvādibhāvaṃ passatīti phale vippaṭipattiṃ nivatteti.

Issaro lokaṃ pavatteti sajjeti nivatteti saṃharatīti issarakāraṇino vadanti. Padhānato loko āvi bhavati, tattheva ca patilīyatīti padhānakāraṇino.

『『Kālo karoti bhūtāni, kālo saṃharatī pajā;

Kālo sutte jāgarati, kālo hi duratikkamo』』ti. –

Kālavādino. Kaṇṭakassa tikhiṇabhāvo viya, kapiṭṭhaphalādīnaṃ parimaṇḍalatā viya, migapakkhisarīsapādīnaṃ vicittatā viya ca sabhāveneva loko sambhoti, vibhoti cāti sabhāvavādino. Ādi-saddena aṇūhi loko pavattati, sabbaṃ pubbekatahetu, loko niyato acchejjasuttāvutābhejjamaṇisadiso, na ettha kassaci purisakāroti niyativādino.

『『Yadicchāya pavattanti, yadicchāya nivattare;

Yadicchāya sukhaṃ dukkhaṃ, tasmā yādicchakī pajā』』ti. –

Yadicchāvādino, ye adhiccasamuppattivādinoti ca vuccanti. Evamādiakāraṇavādasaṅgaho daṭṭhabbo. Rāmudakaāḷārādīnaṃ viya, arūpaloke nigaṇṭhānaṃ viya ca lokathūpikāyaṃ apavaggo mokkhoti gahaṇaṃ apavaggagāho. Ādi-saddena padhānassa appavatti, guṇaviyuttassa attano sakattani avaṭṭhānaṃ, brahmunā salokatā, samīpatā, saṃyogo, diṭṭhadhammanibbānavādāti evamādīnaṃ gahaṇaṃ daṭṭhabbaṃ. Ettha ca padhānassa appavatti mahatādibhāvena apariṇāmo, anabhibyatti vā. 『『Ahamañño, pakati aññā』』ti evaṃ pavattapakatipurisantarajānanena attasukhadukkhamohesu avibhāgaggahaṇe kira nivattite vuttanayena padhānaṃ nappavattati, so vimokkhoti kāpilā. Guṇaviyuttassāti buddhisukhadukkhaicchādosappayattadhammādhammasaṅkhārehi navahi attaguṇehi viyuttassāti kaṇādamatānusārino. Salokatā brahmunā samānalokatā. Samīpatā tassa samīpappavattitā. Saṃyogo tena ekībhāvūpagamanaṃ. 『『Indriyatappanaputtamukhadassanādīhi vinā apavaggo natthī』』ti gahetvā tathā pavattanaṃ kāmasukhallikānuyogo. Anasanakesaluñcanāditapacariyāya naggasīlagosīlakukkurasīlādīhi ca attaparitāpanena mokkho hotīti attakilamatho.

Svāyaṃ sabbo micchāgāho saccañāṇe sati patiṭṭhaṃ na labhatīti vuttamevatthaṃ saṅgaṇhanto 『『loke lokappabhave』』ti gāthamāhāti.

Ñāṇakiccato vinicchayavaṇṇanā niṭṭhitā.

我來為您直譯這段巴利文： 3.212.無因見應視為包含在這裡的無作見等中。因為它也由見清凈道而斷。苦智見集之果的苦是無常等性質,故遣除對果的顛倒。 自在主論者說自在主推動世間、造作、轉動、收攝。勝論者說世間由勝[性]顯現,也在彼處收攝。 "時令諸有生, 時攝諸眾生, 時于睡醒覺, 時實難超越。" 時論者[如是說]。自性論者說如刺的銳利性、如木蘋果等的圓形性、如鹿鳥蛇等的雜色性,世間由自性生起、消滅。以"等"字包括原子論者說世間由原子運轉,一切由宿作因,世間決定如不可斷繩、穿珠、破玉,此中無人作為的決定論者。 "隨欲而流轉, 隨欲而還滅, 隨欲苦與樂, 故眾隨欲生。" 隨欲論者如是說,他們也稱為無因生論者。應知如是等包括無因論。解脫執取即如藍水、阿羅羅等及無色界的尼干陀等,執取世間頂為解脫。以"等"字應知包括勝[性]不轉起、離德的我住于自性、與梵同界、近住、相應、現法涅槃論等。此中勝[性]不轉起即不變成大等、不顯現。迦毗羅派說因了知"我是異、自性是異"而遣除對我的樂苦癡無差別執取時,如前說方式勝[性]不轉起,那是解脫。離德即離九我德即覺、樂、苦、欲、瞋、勤、法、非法、行,這是隨循迦那陀見者。與梵同界即與梵天同一界。近住即住于其近處。相應即與之成為一體。以為"無有離感官滿足、見子面等的解脫"而如是轉起是耽著欲樂。以絕食、拔髮等苦行和裸形戒、牛戒、狗戒等自我折磨而有解脫是自我折磨。 這一切邪執在有諦智時不得立足,所以說"於世間、世間生起"等偈頌以總攝已說義。 從智作用的抉擇註釋完。

564.Sesāsabbadhammāti sesā ekāsīti lokiyadhammā. Ajjhattikabāhiresu dvādasasu āyatanesu kāmabhavavibhavataṇhāvasena dvādasatikā chattiṃsa taṇhāvicaritāni, khuddakavatthuvibhaṅge vā āgatanayena kālavibhāgaṃ anāmasitvā vuttāni. Tadāmasane hi aṭṭhasataṃ honti. Asammissanti ekakattā kenaci asammissaṃ, kuto tadantogadhappabhedoti adhippāyo. Vīmaṃsiddhipādādīnaṃ bodhipakkhiyānaṃ satipi kiccanānatte atthato ekattā sammādiṭṭhiyā saṅgahoti sammādiṭṭhimukhena tadantogadhatā vuttā.

Tayo nekkhammavitakkādayoti lokiyakkhaṇe alobhamettākaruṇāsampayogavasena bhinnā, maggakkhaṇe lobhabyāpādavihiṃsāsamucchedanavasena tayoti ekopi vutto. Esa nayo sammāvācādīsu. Appicchatāsantuṭṭhitānaṃ pana bhāve sammāājīvasambhavato tena tesaṃ saṅgaho daṭṭhabbo. Bhavantarepi jīvitahetupi ariyehi avītikkamanīyattā ariyakantānaṃ sammāvācādisīlānaṃ gahaṇena yena saddhāhatthena tāni gahetabbāni, so saddhāhattho gahito eva hotīti tato anaññāni saddhindriyasaddhābalāni tattha antogadhāni vuttāni. Chando pana saddhānuguṇoti katvā chandiddhipādassāpi tadantogadhatā vuttā. Tesaṃ atthitāyāti saddhindriyasaddhābalachandiddhipādānaṃ atthitāya sīlassa atthibhāvato tividhenāpi sīlena te tayopi gahitāti tattha antogadhā. Cittasamādhīti cittiddhipādaṃ vadati. 『『Cittaṃ paññañca bhāvaya』』nti (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.1.9) hi cittamukhena samādhi vuttoti samādhimukhena cittampi vattabbataṃ arahati. Cittiddhipādabhāvanāya pana samādhipi adhimatto hotīti vīmaṃsiddhipādādivacanaṃ viya cittiddhipādoti avatvā idha 『『cittasamādhī』』ti vuttaṃ. 『『Pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyatī』』ti (dī. ni. 1.466; 3.359; saṃ. ni. 5.376; a. ni. 3.96; 11.12) vacanato samādhiupakārā pītipassaddhiyo, tasmā samādhiggahaṇena gahitā. Upekkhā pana samādhiupakārakato, taṃsadisakiccato ca. Tasmā samādhisīsena etesaṃ antogadhatā daṭṭhabbā.

Antogadhānaṃ pabhedavinicchayavaṇṇanā niṭṭhitā.

565.Bhāroviya dukkhasaccaṃ vighātakattā, saṃharaṇīyavasena vihantabhāvatoti attho. Bhārādānamiva tattha tattha bhave uppajjanakavighātassa hetubhāvato. Bhāranikkhepanamiva pavattidukkhavūpasamabhāvato . Rogo viya, dubbhikkhamiva ca bādhakattā. Roganidānaṃ viya, dubbuṭṭhi viya ca pabhavalakkhaṇattā. Dubbuṭṭhīti ca avassanaṃ vā ativassanaṃ vā. Rogavūpasamo viya, subhikkhamiva ca santilakkhaṇattā, sukhabhāvato. 『『Nibbānaṃ paramaṃ sukha』』nti (dha. pa. 203-204) hi vuttaṃ. Bhesajjamiva, suvuṭṭhi viya ca dukkhassa hetupacchedato, tassa ca apagamūpāyabhāvato. Niyyānalakkhaṇañhi maggasaccaṃ. Aniṭṭhabhāvato, sāsaṅkasappaṭibhayato ca dukkhaṃ verivisarukkhabhayaorimatīrūpamaṃ. Veraṃ byāpādo, paccatthikabhāvo vā. Verasamugghāto veravūpasamo mettā. Verasamugghātupāyo saṅgahavatthūni.

Upamāto vinicchayavaṇṇanā niṭṭhitā.

我來為您直譯這段巴利文： 564."其餘一切法"即其餘八十一世間法。在內外十二處中由欲有、非有愛的力量有三十六愛行,或依小事分別中所說方式不觸及時間區分而說。若觸及時間則成為一百零八。"不混雜"即因單一性不與任何[法]混雜,何況是包含在其中的差別,這是意趣。雖然觀慧成就神足等覺支有作用的差異,但因義理一性包攝於正見,所以說以正見為首而包含于其中。 "三出離尋等"即在世間剎那由無貪、慈、悲相應力而有差異,在道剎那由斷除貪、瞋、害而說為三。這方法同於正語等。但因少欲知足性中有正命,所以應知以彼攝彼等。因為聖者即使在他生中爲了活命也不違犯,所以由攝取聖者所愛的正語等戒,即已攝取應以彼信手攝取之[戒]的信手,所以說信根、信力不異於彼而包含于其中。而欲隨順信,所以也說欲神足包含于其中。"由彼等存在"即因信根、信力、欲神足存在而有戒的存在,所以由三種戒攝取彼三者而包含于其中。"心定"即說心神足。因為以"修習心與慧"以心為首說定,所以以定為首也應說心。但在修習心神足時定也增上,所以此處不說如觀慧神足等而說"心定"。因為說"喜者身輕安,身輕安則受樂,樂者心得定",所以喜、輕安是定的助伴,因此由攝取定而攝取。而舍由定的助伴性及與彼相同作用[而攝取]。因此應知以定為首而包含這些。 包含[諸法]的差別抉擇註釋完。 565.苦諦如重擔因為是損惱者,意為由應負荷而成為損害性。如取重擔因為是此處彼處有中生起損惱的因。如舍重擔因為是轉起苦的止息性。如病、如饑荒因為是逼迫者。如病因、如惡雨因為是生起相。惡雨即不雨或過雨。如病癒、如豐年因為是寂靜相、樂性。因為說"涅槃是最上樂"。如藥、如善雨因為斷除苦因,及是彼離去的方便。因為道諦是出離相。苦如敵人、毒樹、怖畏、此岸因為是不可意性、有恐怖畏懼性。敵意即瞋恚或對敵性。敵意斷除、敵意止息即慈。敵意斷除方便即攝事。 從譬喻的抉擇註釋完。

566.Esa nayo samudayādīsūti atthi cettha samudayo, na ariyasaccaṃ, atthi ariyasaccaṃ, na samudayo, atthi samudayo ceva ariyasaccañca, atthi neva samudayo na ariyasaccanti. Sesasaccadvayepi eseva nayo. Na ariyasaccaṃ pariññeyyapahātabbāsaṅkhataniyyānabhāvābhāvato. Itaraṃ pana ariyasaccadvayanti samudayamaggasaccadvayamāha. Siyā dukkhaṃ saṅkhāradukkhatāya. Tenāha 『『aniccato』』ti. Tathattenāti tathasabhāvena, pariññeyyabhāvenāti attho. Etena taṃ ariyasaccadvayaṃ 『『siyā dukkhaṃ, na ariyasaccaṃ, siyā ariyasaccaṃ, na dukkha』』nti imamatthaṃ dasseti. Ariyasaccasaddaparā hi dukkhādisaddā pariññeyyādibhāvaṃ vadanti. Teneva ariyasaccasaddānapekkhaṃ dukkhasaddaṃ sandhāya maggasampayuttasāmaññaphaladhammānaṃ ādipadasaṅgaho vutto, ariyasaccasaddāpekkhaṃ pana sandhāya catutthapadasaṅgaho.

Sabbākārenāti sabbappakārena. Yathā maggasampayuttadhammādayo ekaṅgavikalā, evaṃ ahutvā sabbaṅgayogena dukkhatāya ceva ariyasaccatāya cāti attho. 『『Upādānakkhandhapañcaka』』nti vutte taṇhāyapi saṅgaho siyāti taṃnivattanatthaṃ 『『aññatra taṇhāyā』』ti vuttaṃ tassā visuṃ ariyasaccabhāvato. Samudayādīsu avasesakilesādayo pabhavaṭṭhena samudayo, na ariyasaccaṃ suttantasaṃvaṇṇanā ayanti katvā . Nirodho ariyasaccaṃ, na samudayo. Itaraṃ pana ariyasaccadvayaṃ siyā samudayo attano phalassa paccayaṭṭhena, na pana yassa pahānāya bhagavati brahmacariyaṃ vussati tathattena, sabbākārena pana taṇhāsamudayo ceva ariyasaccañca. Maggasampayuttadhammā, sāmaññaphalāni ca yassa pahānāya bhagavati brahmacariyaṃ vussati tathattena neva samudayo, na ariyasaccaṃ. Saṅkhāranirodho, nirodhasamāpatti ca nirodho, na ariyasaccaṃ. Samudayo ariyasaccaṃ, na nirodho. Itaraṃ pana ariyasaccadvayaṃ siyā nirodho khaṇanirodhasabbhāvato, na pana yassa sacchikiriyāya bhagavati brahmacariyaṃ vussati tathattena. Sabbākārena pana asaṅkhatā dhātu nirodho ceva ariyasaccañca. Sesaṃ vuttanayameva. Ariyamaggato aññāni maggāni maggo, na ariyasaccaṃ. Nirodho ariyasaccaṃ, na maggo. Itaraṃ pana saccadvayaṃ siyā maggo bhavagāminipaṭipadābhāvato, na pana yassa bhāvanāya bhagavati brahmacariyaṃ vussati tathattena, sabbākārena pana nirodhagāminipaṭipadā maggo ceva ariyasaccañca. Sesaṃ vuttanayameva.

Catukkato vinicchayavaṇṇanā niṭṭhitā.

我來為您直譯這段巴利文： 566."集等也是此方法"是說此中有集而非聖諦,有聖諦而非集,有是集也是聖諦,既非集也非聖諦。其餘二諦也是此方法。非聖諦因為無應遍知、應斷、無為、出離性。而說其他聖諦二者即說集、道二聖諦。可能是苦以行苦性。因此說"以無常"。"以如性"即以如實性,意為以應遍知性。以此顯示彼聖諦二者"可能是苦非聖諦,可能是聖諦非苦"此義。因為苦等詞依于聖諦詞說應遍知等性。因此說道相應法、沙門果法等由不觀待聖諦詞而觀待苦詞攝於初句,而由觀待聖諦詞攝於第四句。 "以一切行相"即以一切方式。如道相應法等缺一分,不如是而由具足一切分以苦性及聖諦性,這是意思。說"五取蘊"時也可能攝取愛,為遣除此而說"除愛",因為它另外是聖諦。集等中,其餘煩惱等以生起義是集非聖諦,這是依經文註釋而說。滅是聖諦非集。而其他聖諦二者可能是集以對自己果的緣義,但非以"為斷彼而於世尊處修梵行"的如性,而以一切行相愛集既是集也是聖諦。道相應法、沙門果以"為斷彼而於世尊處修梵行"的如性既非集也非聖諦。行滅、滅盡定是滅非聖諦。集是聖諦非滅。而其他聖諦二者可能是滅以有剎那滅,但非以"為證此而於世尊處修梵行"的如性。而以一切行相無為界既是滅也是聖諦。其餘如前說。除聖道的其他諸道是道非聖諦。滅是聖諦非道。而其他諦二者可能是道以趣向有的行道性,但非以"為修此而於世尊處修梵行"的如性,而以一切行相趣向滅的行道既是道也是聖諦。其餘如前說。 從四法的抉擇註釋完。

567.Suññānīti vedakādīhi bāhirakaparikappitehīti adhippāyo. Dukkhañhi vedanīyampi santaṃ vedakarahitaṃ, kevalaṃ pana tasmiṃ attano paccayehi pavattamāne dukkhaṃ vedetīti vohāramattaṃ hoti. Esa nayo itaresupi.

『『Dukkhamevā』』ti avadhāraṇena nivattitamatthaṃ dassetuṃ 『『na koci dukkhito』』ti vuttaṃ. Kiriyāva vijjatīti samudayasaccaṃ sandhāya vadati. Purimasaccadvayassa vipākavaṭṭakammavaṭṭasaṅgahato kārakassa vā dukkhasaccasabhāvamāha. Kātabbāpi hi kiriyā kārakarahitā kevalaṃ attano paccayehi tāya pavattamānāya dukkhasaññite dhammappabandhe kiriyaṃ karotīti vohāramattaṃ hoti. Nibbutagamakesupi eseva nayo. 『『Maggo atthī』』ti vattabbe 『『maggamatthī』』ti okārassa abhāvo katoti daṭṭhabbaṃ. Gamakoti nibbutiṃ gantā.

Kilesāsucipaggharaṇaṭṭhena sāsavatā asubhatāti katvā anāsavattā nirodhamaggā subhā eva. Dukkhādīnaṃ pariyāyena samudayādibhāvo ca atthi , na pana nirodhabhāvo, nirodhassa vā na dukkhādibhāvoti nirodhāvasesattayānaṃ na aññamaññasamaṅgitāti āha 『『nirodhasuññāni vā』』tiādi.

Samudaye dukkhassābhāvatoti ponobhavikāya taṇhāya punabbhavassa abhāvato. Yathā vā pakativādīnaṃ vikārā avikāribhāvato, pubbe patipalīnā ca pakatibhāveneva tiṭṭhanti, na evaṃ samudayasampayuttampi dukkhaṃ samudayabhāvena tiṭṭhatīti āha 『『samudaye dukkhassābhāvato』』ti . Magge ca nirodhassa abhāvatoti sambandho. Yathā avibhattehi vikārehi mahāhaṅkāratammattavisesindriyabhūtavisesehi pakatibhāveneva ṭhitehi pakati sagabbhā icchitā pakativādīhi, evaṃ na phalena sagabbho hetūti attho. 『『Dukkhasamudayānaṃ nirodhamaggānañca asamavāyā』』ti etaṃ vivaranto āha 『『na hetusamavetaṃ hetuphala』』ntiādi. Tattha 『『idha tantūsu paṭo, kapālesu ghaṭo, bīraṇesu kaṭo dvīsu aṇūsu dviaṇuka』』ntiādinā idha vuddhivohārajanako avisuṃ siddhānaṃ sambandho samavāyo, tena samavāyena kāraṇesu dvīsu aṇūsu dviaṇukaṃ phalaṃ samavetaṃ ekībhūtamiva sambaddhaṃ, tīsu aṇūsu tiaṇukanti evaṃ mahāpathavīmahāudakamahāaggimahāvātakkhandhapariyantaṃ phalaṃ attano kāraṇesu samavetanti samavāyavādino vadanti. Evaṃ pana vadantehi aparimāṇesu kāraṇesu mahāparimāṇaṃ ekaṃ phalaṃ samavetaṃ attano antogadhehi kāraṇehi sagabbhaṃ asuññanti vuttaṃ hoti. Evamidha samavāyābhāvā phale hetu natthīti hetusuññaṃ phalanti attho.

Suññato vinicchayavaṇṇanā niṭṭhitā.

Iti magganiddesakathāvaṇṇanā.

Ekavidhādivinicchayakathāvaṇṇanā

我來為您直譯這段巴利文： 567."空"意思是缺乏外道所計的能受等。因為苦雖是所受而無能受者,只是當它由自己的諸緣運轉時,稱為"受苦"只是言說而已。其他也是此方法。 "只是苦"以確定詞顯示所遣除的義而說"無有受苦者"。"只有作用"是指集諦而說。因為前二諦攝於異熟輪、業輪,說作者是苦諦自性。因為所作作用也無作者,只是由自己的諸緣運轉時,在稱為苦的法相續中有作用,這只是言說而已。在寂滅者也是此方法。應說"有道",而說"有道"應知是省略了o音。"行者"即趣向寂滅者。 因漏穢流注義有漏性是不凈,所以無漏性故滅、道是清凈。苦等以方便而有集等性,但無滅性,或滅無苦等性,所以除滅外三者無相互具足,因此說"或空于滅"等。 "因在集無苦"因為後有愛無再有。或如自性論者的變異由不變異性,且先回歸而以自性方式住立,集相應的苦不如是以集性住立,所以說"因在集無苦"。"在道無滅"為連詞。如自性論者認為自性以未分離的變異即大我性、唯量性、諸根、諸大而以自性方式住立而懷有[變異],如是因不懷有果,這是意思。解釋"因苦集與滅道不和合"而說"因果不和合于因"等。其中如"此中布在諸線,瓶在諸陶片,席在諸草,二原子性在二原子中"等,此中生長言說的不別體成就的關係是和合,以彼和合於二原子等因中,果二原子性和合如成為一體而關聯,三原子性在三原子中,如是直至大地、大水、大火、大風蘊的果和合于自己諸因中,這是和合論者所說。如是說者即說在無量因中一個大量果和合而不空于自己所含攝的諸因。如是此中因無和合,果中無因,所以果空于因,這是意思。 從空性的抉擇註釋完。 如是道[諦]解釋文註釋。 一種等抉擇文註釋

568.Pavattibhāvatoti saṃsārassa pavattibhāvato. Catuāhārabhedatoti catuāhārappaccayavisesato. Etena cattāro kabaḷīkārādiāhāravisese, ajjhoharaṇīyavatthu, saḷāyatana, avijjā, abhisaṅkhārasaṅkhāte tappaccayabhūtadhammavisese ca saṅgaṇhāti , ojaṭṭhamakarūpa, vedanā, paṭisandhiviññāṇa, nāmarūpasaṅkhāte tannibbattadhammavisese ca.

Pavattakabhāvato pavattidukkhassa. Rūpābhinandanādibhedo rūpakkhandhādiabhinandanabhedo, rūpārammaṇādivasenāpīti vadanti. Rūpataṇhādīnaṃ paccekaṃ anekabhedattā cha taṇhākāyā, tesaṃ bhedato.

Upādānehi upādīyatīti upādi, upādānakkhandhapañcakaṃ. Tannissaraṇabhūtaṃ nibbānaṃ, tassa vūpasamo taṃsantīti katvā tassa yāva pacchimaṃ cittaṃ, tāva sesataṃ, tato paraṃ anavasesatañca upādāya saupādisesanibbānadhātu, nirupādisesanibbānadhātūti dvidhā voharīyati. Yathā cāyaṃ bhedo vohārato, evamitarepīti te katipaye dassetuṃ 『『tividho』』tiādi vuttaṃ. Aññathā ekassa sato nibbānassa kuto bhedoti.

Samathavipassanābhedatoti ettha sammādiṭṭhisammāsaṅkappā vipassanā, itare samathāti vadanti. Sīlampi hi samathassa upakārakattā samathaggahaṇena gayhatīti tesaṃ adhippāyo. Atha vā yānadvayassa vasena laddho maggo samatho vipassanāti āgamanavasena vuttoti daṭṭhabbo. Ayanti ariyamaggo. Sappadesattāti sīlakkhandhādīnaṃ ekadesattāti attho. Ekadeso hi padissati avayavabhāvena apadisīyatīti padeso, attano samudāyaṃ pati saha padesenāti sappadesoti vuccati yathā 『『sanidassanā dhammā』』ti (dha. sa. dukamātikā 9), sīlakkhandhādayo ca sabbalokiyalokuttarasīlādisaṅgāhakā, ariyamaggo lokuttaro evāti tadekadeso hoti.

Sajātitoti samānajātito, vacīduccaritaviratiādibhedesu samānāya sīlajātiyāti attho.

Onatasahāyo viya vāyāmo paggahakiccasāmaññato. Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati apilāpanavasena niccalabhāvakaraṇasāmaññato. Sajātitoti savitakkasavicārādibhedesu samānāya samādhijātiyāti attho. Kiriyatoti samādhianurūpakiriyato. Tato eva hi 『『cattāro satipaṭṭhānā samādhinimittā, cattāro sammappadhānā samādhiparikkhārā』』ti (ma. ni. 1.46) sativāyāmānaṃ samādhissa nimittaparikkhārabhāvo vutto.

Ākoṭentena viyāti 『『aniccaṃ anicca』』ntiādinā paññākiccasadisena kiccena samantato koṭentena viya, 『『aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhenā』』tiādinā (paṭi. ma. 1.48) parivattentena viya ca ādāya ūhitvā dinnameva paññā paṭivijjhati. Dvinnaṃ samānakālattepi paccayabhāvena sammāsaṅkappassa purimakālassa viya niddeso kato. Sajātitoti 『『dukkhe ñāṇa』』ntiādīsu (saṃ. ni. 5.8) samānāya paññājātiyā. Kiriyatoti ettha paññāsadisaṃ kiccaṃ 『『kiriyā』』ti vuttaṃ, pubbe pana samādhiupakārakaṃ tadanurūpakiccanti ayamettha viseso.

『『Sabbaṃ , bhikkhave, abhiññeyya』』nti (saṃ. ni. 4.46) vacanato cattāripi abhimukhaṃ paccakkhato ñātabbāni, abhivisiṭṭhena vā ñāṇena ñātabbānīti abhiññeyyāni.

我來為您直譯這段巴利文： 568."由轉起性"即由輪迴的轉起性。"由四食差別"即由四食緣的差別。以此攝取四段食等食的差別、可吞嚥物、六處、無明、行稱為彼緣的諸法差別,及以八支段食、受、結生識、名色稱為彼所生的諸法差別。 由能轉起性即轉起苦的。色愛樂等差別即色蘊等愛樂差別,也說是以色所緣等方式。由色愛等各別有多差別故有六愛身,由彼等差別。 由諸取而取故為取,即五取蘊。涅槃是彼出離性,它的止息即彼寂靜,故直至最後心,據此[說]有餘性,此後無餘性,稱為有餘依涅槃界、無餘依涅槃界。如此差別是由言說,其他也如是,為顯示它們若干而說"三種"等。否則一個涅槃何來差別。 "由止觀差別"此中說正見、正思惟是觀,其餘是止。因為戒也有助於止故以止攝取,這是他們的意趣。或者應知說由二種乘得的道是止觀,是依來由而說。"此"即聖道。"有一分"意為是戒蘊等的一分。因為一分以部分性而顯示故為分,對自己的總體而有分故稱為有分,如"有見諸法",而戒蘊等攝一切世間出世間戒等,聖道唯出世間,故是彼一分。 "由同類"即由相同類,意為在離語惡行等差別中同一戒類。 如俯身的朋友,精進由策勵作用相同。如以肩支援而住的朋友,念由不漂沒性而令不動作用相同。"由同類"即在有尋有伺等差別中同一定類。"由作用"即由與定相應的作用。因此說"四念處是定的相,四正勤是定的資具",說念與精進是定的相和資具性。 如以"無常無常"等以慧作用相似的作用從一切方面敲擊,如以"無常以盡義,苦以怖義"等轉動而取舉起給與,慧即通達。雖二者同時,由緣性如正思惟的前時而作解釋。"由同類"即在"苦智"等中同一慧類。"由作用"此中說與慧相似的作用為"作用",而前說與定相助的相應作用,這是此中差別。 因說"諸比丘,一切是應證知",四[諦]都是應向前親證而知,或以殊勝智應知故為應證知。

569.Aññamaññaṃ sabhāgānīti aññamaññasamānabhāgāni, sadisarūpānīti attho.

Durabhisambhavataranti abhisambhavituṃ sādhetuṃ asakkuṇeyyataraṃ, sattivighātena duradhigamanti attho. Asananti kaṇḍaṃ. Atipāteyyāti khipeyya. Koṭiyāti kaṇḍassa koṭiyā vālaggena. Koṭinti vālasseva koṭiṃ. Paṭivijjheyyāti paṭimukhabhāvena vijjheyya.

Bādhakapabhavasantiniyyānalakkhaṇehi vavatthānaṃ salakkhaṇavavatthānaṃ. Duravagāhatthena gambhīrattāti oḷārikā dukkhasamudayā. Tiracchānagatānampi hi dukkhaṃ, āhārādīsu ca abhilāso pākaṭo. Pīḷanādiāyūhanādivasena pana 『『idaṃ dukkhaṃ, idamassa kāraṇa』』nti yāthāvato ogāhituṃ asakkuṇeyyattā gambhīrā. Saṇhasukhumadhammattā nirodhamaggā sabhāvato eva gambhīraṭṭhena duravagāhā. Teneva uppanne magge natthi nirodhamaggānaṃ anavagāhoti. Nibbānampi maggena adhigantabbattā tassa phalanti apadisīyatīti āha 『『phalāpadesato』』ti. Vuttañhetaṃ 『『dukkhanirodhe ñāṇaṃ atthapaṭisambhidā』』ti (vibha. 719). Maggopi nirodhassa sampāpakabhāvato 『『hetū』』ti apadisīyatīti āha 『『hetuapadesato』』ti. Vuttampi cetaṃ 『『dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā』』ti (vibha. 719).

Iti evaṃ pakārehīti iti vijaññāti sambandho. Tattha itisaddena vijānanakkamaṃ dasseti. Evaṃ pakārehīti evaṃ-saddena vijānanakāraṇabhūtena eva.

Sabhāgavisabhāgatovinicchayavaṇṇanā niṭṭhitā.

Indriyasaccaniddesavaṇṇanā niṭṭhitā.

Iti soḷasamaparicchedavaṇṇanā.

1. Paññābhūminiddesavaṇṇanā

Paṭiccasamuppādakathāvaṇṇanā

570.Imissāpaññāyāti imissā yathādhigatāya vipassanāya. Bhūmibhūtesūti pavattiṭṭhānabhūtesu. Kāmañcāyaṃ paṭiccasamuppādapaṭiccasamuppannasamaññā pitāputtasamaññā viya apekkhāsiddhā, hetuphaladhammesu pana yathākkamaṃ vavatthitāvāti 『『paṭiccasamuppādo cevā』』tiādinā vibhajja vuttaṃ. Ādisaddenāti 『『paṭiccasamuppādādibhedā』』ti ettha vuttaādisaddena. Avasesā honti, saṃvaṇṇanāvasenāti adhippāyo. Tenāha 『『tesaṃ vaṇṇanākkamo anuppatto』』ti.

Avijjādayo dhammā paṭiccasamuppādo, na samuppattimattaṃ. Svāyamattho iminā suttapadena veditabboti dassento 『『vuttañheta』』ntiādiṃ vatvā paṭiccasamuppanne pana dassetuṃ 『『jarāmaraṇādayo panā』』tiādi āraddhaṃ. Kasmā panettha anulomato paṭiccasamuppādadhammā dassitā, paṭilomato paṭiccasamuppannā dhammāti? Yato te paccayato uppannā, tassa samanantaradassanatthaṃ.

Na niccaṃ na sassatanti aniccaṃ. Samecca sambhūya paccayehi katanti saṅkhataṃ. Paṭicca paccayārahaṃ paccayaṃ nissāya sahitameva uppannanti paṭiccasamuppannaṃ. Khayanasabhāvaṃ khayadhammaṃ. Vayanasabhāvaṃ vayadhammaṃ. Virajjanasabhāvaṃ palujjanasabhāvaṃ virāgadhammaṃ. Nirujjhanasabhāvaṃ nirodhadhammaṃ. Sesaṃ yadettha vattabbaṃ, taṃ parato āvi bhavissati.

我來為您直譯這段巴利文： 569."互相同分"即互相相同部分,意為相似形相。 "更難通達"即更難以證悟、成就,意為以能力毀壞而難以獲得。"尖鏃"即箭。"射過"即投射。"末端"即箭末端如毛髮尖。"尖端"即如毛髮尖端。"貫穿"即從對面穿透。 以逼迫、生起、寂靜、出離相而確立是自相確立。因難深入義為深,苦集是粗。因為畜生也有苦,對食等的貪愛明顯。但以逼迫等、積集等方式如實深入"此是苦,此是其因"是不可能的,所以深。滅道因為是細微法,自性即以深義難以深入。因此當道生起時,無不能深入滅道。因為涅槃也是應由道證得,故說它是彼果,所以說"以果標示"。因為說"滅智是義無礙解"。道也因為能令達到滅,說為"因",所以說"以因標示"。也說"趣苦滅道智是法無礙解"。 "如是以諸相"與"應知"相連。其中以"如是"字顯示知的次第。"以諸相"即以"如是"字為知的原因。 從同分異分的抉擇註釋完。 根諦解釋註釋完。 如是第十六品註釋。 慧地解釋註釋 緣起文註釋 570."此慧"即此已獲得的觀。"為地"即為生起處。雖然此緣起、緣生名稱如父子名稱是相依而成,但在因果諸法中次第確立,所以分別說"緣起及"等。"以等字"即在"以緣起等差別"中所說等字。其餘是[待]註釋,這是意趣。因此說"已到它們的註釋次序"。 無明等法是緣起,非僅生起。此義應由此經句了知,為顯示而說"因為說"等,為顯示緣生而開始說"而老死等"等。為何此中順序顯示緣起法,逆序顯示緣生法?為顯示它們從何緣生起的等無間性。 非恒非常故無常。和合、聚集由諸緣作故有為。緣于、依止緣而合一生起故緣生。滅盡性故滅法。衰敗性故衰法。離染性故、破壞性故離染法。滅盡性故滅法。其餘此中應說者,於後將明。

571.Etthāti etesu yathāvuttesu suttapadesu. Saṅkhepoti atthasaṅkhepo.

Jātipaccayāti jātisaṅkhātā paccayā. Hetumhi nissakkavacanaṃ. Ṭhitāva sā dhātūti yāyaṃ jarāmaraṇassa idappaccayatā 『『jātipaccayā jarāmaraṇa』』nti, esā dhātu esa sabhāvo. Sā tathāgatānaṃ uppādato pubbe, uddhañca aviññāyamāno, majjhe ca viññāyamāno, na tathāgatehi uppādito, atha kho sambhavantassa jarāmaraṇassa sabbakālaṃ jātipaccayato sambhavoti ṭhitā eva. Kevalaṃ pana sayambhūñāṇena abhisambujjhanato, 『『ayaṃ dhammo tathāgatena adhigato』』ti pavedanato ca tathāgato 『『dhammassāmī』』ti vuccati na apubbassa uppādanato. Tena vuttaṃ 『『ṭhitāva sā dhātū』』ti. Sā eva jātipaccayā jarāmaraṇanti ettha vipallāsābhāvato evaṃ avabujjhamānassa etassa sabhāvassa, hetuno vā tatheva bhāvato ṭhitatāti dhammaṭṭhitatā. Jāti vā jarāmaraṇassa uppādaṭṭhiti pavattaāyūhanasaṃyogapalibodhasamudayahetupaccayaṭṭhitīti taduppādādibhāvenassā ṭhitatā 『『dhammaṭṭhitatā』』ti phalaṃ patisāmatthiyato hetumeva vadati.

Atha vā dhārīyati paccayehīti dhammo, tiṭṭhati tattha tadāyattavuttitāya phalanti ṭhiti, dhammassa ṭhiti dhammaṭṭhiti. Dhammoti vā kāraṇaṃ, paccayoti attho. Dhammassa ṭhitisabhāvo, dhammato ca añño sabhāvo natthīti dhammaṭṭhiti, paccayo. Tenāha 『『paccayapariggahe paññā dhammaṭṭhitiñāṇa』』nti (paṭi. ma. 1.45). Dhammaṭṭhiti eva dhammaṭṭhitatā. Sā eva dhātu 『『jātipaccayā jarāmaraṇa』』nti imassa sabhāvassa, hetuno vā aññathattābhāvato 『『na jātipaccayā jarāmaraṇa』』nti viññāyamānassa tabbhāvābhāvato niyāmatā vavatthitabhāvoti dhammaniyāmatā. Phalassa vā jarāmaraṇassa jātiyā sati sambhavo dhamme hetumhi ṭhitatāti dhammaṭṭhitatā. Asati asambhavo dhamme niyatatāti dhammaniyāmatāti evaṃ phalena hetuṃ vibhāveti. Taṃ 『『ṭhitāva sā dhātū』』tiādinā (saṃ. ni. 2.20) vuttaṃ idappaccayataṃ abhisambujjhati paccakkhakaraṇena abhimukhaṃ bujjhati yāthāvato paṭivijjhati. Abhisametīti tassa vevacanaṃ. Ādito kathento ācikkhati, uddisatīti attho. Tameva uddesaṃ pariyosāpento deseti. Yathāuddiṭṭhamatthaṃ niddisanavasena pakārehi ñāpentā paññapeti. Pakārehiyeva patiṭṭhapento paṭṭhapeti. Yathāniddiṭṭhamatthaṃ paṭiniddisanavasena vivarati vibhajati, vivaṭañhi vibhattañca atthaṃ hetudhāraṇadassanehi pākaṭaṃ karonto uttānīkaroti. Uttānīkaronto tathāpaccakkhabhūtaṃ katvā nigamanavasena passathāti cāha.

我來為您直譯這段巴利文： 571."此中"即在這些如上所說的經句中。"略說"即義理略說。 "緣生"即以生為緣。是因的離格語。"此界住立"即此老死的此緣性"緣生有老死",此界此自性。它在如來出現之前、之後不被了知,而在中間被了知,不是由如來創造,而是由於有老死時一切時常由緣生而有,所以住立。只是由於以自生智證悟,由於宣說"此法為如來所證得",故如來稱為"法主",不是由於創造本無者。因此說"此界住立"。即由於在"緣生有老死"中無顛倒而如是了知此自性,或由於因如是而有住立性為法住性。或生是老死的生起住立、轉起、積集、和合、障礙、集、因、緣住立,由彼生起等性而住立為"法住性",果由能力說因。 或由諸緣所持故為法,由依彼而轉義果住立於彼為住立,法的住立為法住立。或法即因,意為緣。法的住立自性,且無異於法的自性為法住立,即緣。因此說"攝受諸緣的慧是法住智"。法住即法住性。彼界即"緣生有老死"之自性,或由於因無變異性,由於若了知"不由生為緣有老死"則無彼有,而決定性確立性為法決定性。或果老死由有生而有為法因住立為法住性。由無[生]而無為法決定性為法決定性,如是由果顯因。通過"此界住立"等所說此緣性現前作證而向前覺悟如實通達。"證悟"是彼的同義詞。最初說時宣說,意為舉說。結束彼舉說而說法。以解說方式以諸相令知而施設。以諸相令確立而安立。以隨解說方式開顯、分別如所解說義。以因攝持顯示而明顯已開顯已分別義而顯明。顯明而如是現見而以總結方式說"你們看"。

572.Paccayalakkhaṇoti paccayabhāvalakkhaṇo, paccayoti vā lakkhitabbo. Pavattidukkhassa anubandhāpanakiccatāya dukkhānubandhanaraso. Nibbānagāmimaggassa uppathabhāvato kummaggapaccupaṭṭhāno.

Sopanāyaṃ paṭiccasamuppādo. Yāvattakehi paccayehi yaṃ phalaṃ uppajjanārahaṃ, avikaleheva tehi tassa uppatti, tadaññena ca tassa payojanaṃ natthīti āha 『『anūnādhikehevā』』ti. Yathā taṃ cakkhurūpālokamanasikārehi cakkhuviññāṇassa, etena taṃtaṃphalanipphādanena tassā paccayasāmaggiyā tapparatā tathatāti dasseti. Sāmagginti samodhānaṃ, samavāyanti attho. Asambhavābhāvatoti anuppajjanassa abhāvato. Paccayasāmaggiyañhi sati anuppajjane tassā vitathatā siyā. Aññadhammappaccayehīti aññassa phaladhammassa paccayehi. Aññadhammānuppattitoti tato aññassa phaladhammassa anuppajjanato. Na hi kadāci cakkhurūpālokamanasikārehi sotaviññāṇassa sambhavo atthi, yadi siyā, tassā sāmaggiyā aññathatā nāma siyā, na cetaṃ atthīti 『『anaññathatā』』ti vuttaṃ. Paccayatoti paccayabhāvato. Paccayasamūhatoti etthāpi eseva nayo.

573.Idappaccayā eva idappaccayatāti tā-saddena padaṃ vaḍḍhitaṃ, na kiñci atthantaraṃ yathā devo eva devatāti. Idappaccayānaṃ vā samūho idappaccayatāti samūhatthaṃ tā-saddamāha yathā 『『janānaṃ samūho janatā』』ti. Nanu ca 『『atthi idappaccayā jarāmaraṇanti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ. Kiṃ paccayā jarāmaraṇanti iti ce vadeyya, jātipaccayā jarāmaraṇanti iccassa vacanīya』』nti (dī. ni.

我來為您直譯這段巴利文： 572."緣相"即緣性相,或應以緣標相。由於對轉起苦有相續作用味所以苦相續味。因為是趣向涅槃道的邪道故顯現為邪道。 此緣起。由於以多少緣某果應生,即由彼等無減而生,且無由彼以外而起用,所以說"唯無減增"。如以眼、色、光明、作意[為緣]生眼識,以此顯示彼緣和合以彼彼果生起而專注于彼為如性。"和合"即聚集,意為集合。"無不生"即無不生起。因為在緣和合時若不生起,彼則成為不如性。"以他法緣"即以其他果法的諸緣。"不生他法"即從彼不生其他果法。因為絕不會由眼、色、光明、作意生起耳識,若有則彼和合即成為異性,而此不存在,所以說"無異性"。"由緣"即由緣性。在"由緣聚"中也是此方法。 573."此緣"即是"此緣性",以tā[語尾]增字,無別義,如天即天性。或此緣的聚集為此緣性,說tā[語尾]表聚集義,如"人眾為人性"。然而[經中]說:"阿難,若問'有此緣老死否?',應答'有'。若問'以何為緣有老死?',應答'以生為緣有老死'。";

2.96) jātisaddapaccayasaddasamānādhikaraṇena kiṃ-saddena idaṃsaddassa samānādhikaraṇatādassanato idappaccayasaddassa kammadhārayasamāso dissati, na hettha 『『imassa paccayā idappaccayā』』ti jarāmaraṇassa, aññassa vā paccayato jarāmaraṇasambhavapucchā sambhavati viditabhāvato, asambhavato ca, jarāmaraṇassa pana paccayapucchā sambhavati. Paccaya-saddena ca samānādhikaraṇatāya idaṃ-saddassa imasmā paccayāti paccayapucchā yujjati. Sā ca samānādhikaraṇatā bāhiratthasamāsepi labbhati. Tato ca aññapadatthavacanicchābhāve kammadhārayasamāso labbhati.

Sāmivacanasamāse pana samānādhikaraṇatā natthīti na kathañci kammadhārayasamāsasambhavoti? Nayidamevaṃ vacanicchantarabhāvato. Paṭiccasamuppādavacanicchā hesā 『『idappaccayatā paṭiccasamuppādo』』ti ettha. 『『Atthi idappaccayā jarāmaraṇa』』nti ettha pana jarāmaraṇassa paccayamattaparipucchā, tasmā yathā idaṃ-saddassa paṭiccasamuppādavisesanatā, pucchitabbapaccayavisesanatā ca hoti, tathā samāsavikappo ettha, tattha ca kātabboti na samāsantaradassanaṃ sāmivacanasamāsabādhakaṃ. Kasmā panetthāpi kammadhārayasamāso na icchitoti? Hetuppabhavānaṃ hetu paṭiccasamuppādoti imassatthassa kammadhārayasamāse asambhavato, 『『imassa attano paccayānurūpassa anurūpo paccayo idappaccayo』』ti imassa ca atthassa icchitattā. Yo panettha idaṃ-saddena gahito attho, so 『『atthi idappaccayā jarāmaraṇa』』nti ettha jarāmaraṇaggahaṇeneva gahitoti idaṃ-saddo paṭiccasamuppannato abhassitvā aññāsambhavato paccaye avatiṭṭhati, tasmā tattha kammadhārayasamāso. Ettha pana idaṃ-saddassa tato pariccajanakāraṇaṃ natthīti sāmivacanasamāso eva. Evampi na idappaccayo eva idappaccayabhāvo bhavituṃ yuttoti idappaccayatāya paṭiccasamuppādatānupapattīti? Nāyaṃ doso atthantarābhāvatoti vuttovāyamattho.

Atha vā pana hotu idappaccayabhāvo idappaccayatāti. Bhāvoti cettha avinābhāviphalaṃ pati hetuno satvaṃ. Tathā hi idappaccaya-saddo jātiādīsu niruḷho. Tañca idappaccayasatvaṃ idappaccayato aññaṃ natthi. Yadi aññaṃ siyā, taṃ avijjamānaṃ siyā. Na hi satā aññaṃ vijjamānaṃ hoti. Atha satvaṃ saṃ nāma, yassa sato bhāvo, taṃ asaṃ nāma siyā. Na hi taṃ satvaṃ sabhāvaṃ satvato aññattā, tasmā sato bhāvo satvanti niddeso na yujjati. Na ca saṃ-sambandhena asaṃ saṃ nāma hoti, pageva saṃ-sambandhena. Asati ca saditiggahaṇaṃ viparītaggāhoti na gahaṇato saṃsiddhi. Sadisakappanāyañca māṇavakassa sīhabhāvo viya na asato saṃ-sabhāvatā. Yasmā pana idappaccayabhāvo yathāvuttaṃ satvaṃ, na asatvaṃ. Nāpi yassa taṃ satvaṃ, tadasaṃ, tasmā idappaccayabhāvo idappaccayasarūpaṃ sabhāvantarehi vinivattabhāvadassanatthaṃ imassāyanti visesetvā idappaccayatāti vuttanti na idappaccayatāya paṭiccasamuppādabhāvāsambhavo.

我來為您直譯這段巴利文： 2.96.由"生"字"緣"字同位語,"何"字與"此"字同位語的顯示,可見"此緣"是並列複合詞。因為此中不可能是問"以此為緣為此緣"即老死或他法的緣而生老死,因為已知而且不可能,而是問老死的緣。由於"緣"字同位語,"此"字的"從此緣"為緣問合理。此同位語也在外義複合詞中得。由此在無希求其他詞義時得並列複合詞。 在屬格複合詞中則無同位語,所以如何能有並列複合詞?非如此,因為有其他意義欲求。因為此是緣起意義欲求即"此緣性為緣起"。而在"有此緣老死"中僅是問老死的緣,所以如"此"字限定緣起,限定所問緣,如是應在此及彼中作複合詞選擇,所以顯示其他複合詞不妨礙屬格複合詞。為何在此也不欲並列複合詞?因為在並列複合詞中不可能有"因緣的因為緣起"此義,且因為欲求"此適合自己緣的適合緣為此緣"此義。而此中以"此"字所取義,在"有此緣老死"中已由取"老死"而取,所以"此"字由緣生離而住于緣因不可能有其他,故彼中是並列複合詞。而此中"此"字無舍離彼的原因,所以唯屬格複合詞。如是也不應只是此緣即此緣性,所以此緣性非緣起性?非此過失因為已說無別義。 或者此緣性就是此緣性。此中性即不離果的因的有性。如是"此緣"字確立于生等。彼此緣有性非異於此緣。若有異,彼即不存在。因為有非異於有而存在。若有性名為有,有有性者名非有。因為彼有性非自性因異於有性,所以不應說有的性為有性。且以有的關係非有不名為有,何況以有的關係。且無時取有的執取為顛倒執取,所以不由執取而成就有。且在類似假設中如童子的獅子性,無不能有有自性。因為此緣性如所說是有性,非非有性。也非彼有性者為非有,所以此緣性為此緣自相,為顯示由其他自性轉出性而特別說"此"即此緣性,所以此緣性為緣起性非不可能。

Paṭicca samuppajjati etasmāti paṭiccasamuppādoti tassāpi hetuatthabhāvato jātiādipadānaṃ evameva hetubhāvavācakatāya hetupadhānatā yojetabbā hetuppabhavānaṃ hetu paṭiccasamuppādoti katvā . Tathā hi 『『dasabalasamannāgato, bhikkhave, tathāgato catūhi vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti, imasmiṃ sati idaṃ hoti yāva 『evametassa kevalassa dukkhakkhandhassa nirodho hotī』』』ti (saṃ. ni. 2.21-22) anena sīhanādasuttena pakāsito evamattho. 『『Kiṃ vādī panāyasmato satthā kimakkhāyī』』ti puṭṭhena āyasmatā assajittherena –

『『Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha;

Tesañca yo nirodho, evaṃvādī mahāsamaṇo』』ti. (mahāva. 60; apa. thera 1.1.286) –

Vutto. Tena viññāyati hetuppabhavānaṃ hetu paṭiccasamuppādoti. Sesamettha vattabbaṃ parato āvi bhavissati.

574.Paṭiccāti taṃ taṃ kāraṇaṃ nissāya. Sammāti aviparītaṃ aniccato aniccassa uppādoti katvā. Niccato hi kāraṇato phalassa uppādo viparīto. Tenāha 『『titthiya…pe… nirapekkho』』ti. 『『Uppādo paññāyatī』』ti (saṃ. ni. 3.38; a. ni. 3.47; kathā. 214) evaṃ vuttasaṅkhatalakkhaṇato añño 『『paccayato khaṇato』』ti ettha vuttapaccayalakkhaṇo eko ākāro uppādoti tesaṃ adhippāyo. Yaṃ sandhāya te 『『jātiādīnaṃ hetavo jātiādayo』』ti vadanti, taṃ tesaṃ matimattaṃ, nibbattilakkhaṇavinimuttassa tādisassa kassaci abhāvato. Tenāha 『『taṃ na yujjatī』』tiādi. Gambhīranayāsambhavatoti gambhīrānaṃ nayānañca asambhavato. Saddabhedatoti saddavināsato saddāyogato. Suttaṃ natthi 『『paṭiccasamuppādaṃ vo, bhikkhave, desessāmī』』tiādisuttapadehi (saṃ. ni. 2.1, 20) uppādamattassa appakāsitattā. Ayameva hi attho heṭṭhā dassito idānipi dassīyati. Taṃ uppādamattaṃ. Viharāmi tasmiṃ paṭhamābhisambuddhakāleti adhippāyo. Viharāmīti vā kālavipallāsena vuttaṃ, vihāsinti attho. Tatrāti tasmiṃ padesavihāre. Paccayākāradassanenāti yenākārena paccayadhammo paccayuppannassa paccayo hoti, so paccayākāro paccayabhāvo, tassa dassanena. Idha pana vedanānaṃ paccayabhāvo adhippeto. Tenāha 『『micchādiṭṭhipaccayāpi vedayita』』ntiādi. Vedanānaṃyeva hi paccayaṃ passantena vuttavihāro paṭiccasamuppādassa ekadesameva passato vihāroti katvā padesavihāro jāto, anantanayasamantapaṭṭhānamanasikāro paṭhamābhisambuddhavihāro. Tañhi nippadesato paccayākāradassananti eke. Padesavihārasuttavirodho āpajjati tassa vedanānaṃ paccayadhammamanasikāravibhāvanato.

Loko samudeti etasmāti lokasamudayo, avijjādiko paccayagaṇo, na lokasamudayamattaṃ. Tenāha 『『anulomapaṭiccasamuppādo』』ti. Natthitāti sabbaso abhāvo, naranvayavināso ucchedoti attho. Natthitāsahacaraṇato pana ucchedadiṭṭhi natthitāti adhippetā. Paccayānuparamo paccayānaṃ avicchedo. Yathā hi atītahetupañcakasannissayena etarahiphalapañcakaṃ viya hetupañcakampi hoti, evaṃ etarahihetupañcakasannissayena āyatiṃphalapañcakampi bhavissati. Tenāha 『『paccayānuparame phalānuparamato』』ti.

Taṃ gambhīrattaṃ uppādamatte natthi asabhāvadhammattā. Ekattanayādayo nayā sabhāvadhammesu labbhamānato uppādamatte kathañcipi na labbheyyunti āha 『『nayacatukkaṃ uppādamatte natthī』』ti.

我來為您直譯這段巴利文： "緣而生起於此"為緣起,因為它也有因義,生等詞也如是由於表示因性而應配合因為主要,因為是因緣的因為緣起。如是以獅子吼經顯示此義:"諸比丘,如來具足十力,具足四無畏,認知牡牛立處,在眾中作獅子吼,轉梵輪,此有時彼有乃至'如是此純大苦蘊的滅'"。當阿攝比丘長老被問"尊者的師父說什麼、宣說什麼"時說: "諸法從因生,如來說彼因; 彼等之滅盡,大沙門如是說。" 由此了知因緣的因為緣起。此中其餘應說者將於后顯明。 574."緣"即依止彼彼因。"正"即無倒,由無常[因]生無常[果]。因為從常因生果是顛倒。因此說"外道...無關"。他們的意趣是除了說"有生起"等所說有為相外,在"由緣由剎那"中所說緣相是另一種生起形態。他們依此說"生等的因是生等",那只是他們的想法,因為離生起相外無如是任何[生起]。因此說"彼不合理"等。"由深理不可能"即由深理等不可能。"由語詞差別"即由語詞損壞語詞不相應。無經,因為由"諸比丘,我將為你們說緣起"等經句不顯示僅生起。因為此義已在前顯示現在也顯示。彼僅生起。"住"意為初正覺時。或"住"以時間倒置而說,意為"已住"。"彼處"即彼處所住。"以見緣行相"即以見緣法是緣生法之緣的行相即緣性。此中意指諸受的緣性。因此說"由邪見為緣也受"等。因為見諸受的緣而說住成為部分住,因為是見緣起一分而住,無邊理智遍處作意是初正覺住。因為彼是無餘見緣行相,有些[說]。得部分住經相違,因為彼顯示諸受的緣法作意。 "世間從此集"為世間集,即無明等緣聚,非僅世間集。因此說"順緣起"。"無有性"即一切無有,意為人相續斷滅為斷。由與無有性俱行故,意指斷見為無有性。"緣相續"為諸緣不斷。因為如依過去五因而有現在五果如是也有五因,如是依現在五因也將有未來五果。因此說"由緣相續而果相續"。 彼深性在僅生起中無,因為非實性法。一性理等諸理由在實性法中得,在僅生起中任何方式不得,因此說"四理在僅生起中無"。

575.Samāne kattarīti ekasmiṃyeva kattari uppajjanakiriyāya yo kattā, tasmiṃyeva paccayanakiriyāya ca kattubhūteti attho. Yathā 『『nhatvā bhuñjati, bhutvā sayatī』』ti. 『『Pubbakāle』』ti idañca tvāsaddantānaṃ padānaṃ yebhuyyena purimakālakiriyāya dīpanato vuttaṃ, na idha paṭiccasaddassa purimakālatthattā. Evañhi 『『cakkhuṃ paṭiccā』』ti nidassanavacanaṃ nidassitabbena saṃsandeyya. Atha vā kāmañcettha ubhinnaṃ kiriyānaṃ samakālatā uppajjanakiriyāya pubbe paccayanakiriyāya asambhavato, tathāpi phalakiriyāya hetukiriyā purimakālo viya voharituṃ yuttā. Evamettha hetuphalavavatthānaṃ supākaṭaṃ hotīti upacārasiddhaṃ purimakālaṃ gahetvā vuttaṃ 『『pubbakāle』』ti. Atthasiddhikaroti vākyatthapaṭiviññattikaro. Paṭiccasamuppādoti hi ettha vākyatthāvabodho idha atthasiddhīti adhippeto. Payujjamāno paṭiccasaddo uppādasaddena vuccamānassa samānassa 『『kattu abhāvato』』ti padaṃ ānetvā yojetabbaṃ. Ayañhettha attho 『『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa』』ntiādīsu (ma. ni. 1.204, 400; 3.421, 425-426; saṃ. ni. 2.43-44; 2.4.60; kathā. 465) paccayanakiriyāya, uppajjanakiriyāya ca viññāṇameva kattāti samānakattukatā labbhati.

『『Paṭiccasamuppādo』』ti ettha pana uppādasaddassa bhāvasādhanatāya kiriyāva vuttāti samānakattulakkhaṇo saddappayogo na sambhavatīti. Tenāha 『『saddabhedaṃ gacchatī』』ti, apasaddappayogo hotīti attho. Na cettha parāvarayogo (pāṇinī 3.4.20) 『『appatvā nadiṃ pabbato, atikkamma pabbataṃ nadī』』tiādīsu viya, nāpi lakkhaṇahetuādipayogo 『『sīhaṃ disvā bhayaṃ hoti, ghataṃ pivitvā balaṃ jāyate, 『dha』nti katvā daṇḍo patito』』tiādīsu viya. Nevettha saddabhedo. Na hi hatthatale āmalakaṃ viya sabbaññeyyaṃ paccakkhaṃ katvā ṭhitānaṃ mahesīnaṃ vacane akkharacintakānaṃ vippalāpo avasaraṃ labhati. Labhatu, vākyatthena saddasiddhito 『『nhatvā gamanaṃ, bhutvā sayana』』ntiādīsu viyāti. Evampi na ca kiñci atthaṃ sādheti. Yadipi paccekaṃ padattho labbhati, vākyattho pana na yujjati, tasmā dasadāḷimādivākyāni viya asambandhatthatāya niratthakaṃ hotīti adhippāyo.

Nāmapade vutte appayuttānipi 『『atthi, hoti, vijjatī』』ti evarūpāni kiriyāpadāni ānetvā sambandhitabbānīti ñāyaṃ sandhāyāha 『『hotisaddena saddhiṃ yojayissāmā』』ti. Imesūti yathāvuttesu desanāpaṭiññāpucchānigamanavasena vuttesu paṭiccasamuppādapadesu. Nidassanamattañcetaṃ, aññesupi 『『paṭiccasamuppādameva sādhukaṃ yoniso manasi kāroti. Yadidaṃ idappaccayatā paṭiccasamuppādo (dī. ni. 2.67; ma. ni. 2.337; sa. ni. 1.172; mahāva. 7). Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo』』ti (dī. ni. 2.95; saṃ. ni.

我來為您直譯這段巴利文： 575."在同一作者時"意為在一個作者中,是生起作用的作者,在彼即為緣作用的作者。如"洗浴后吃飯,吃飯後睡覺"。說"前時"是因為帶tvā語尾的詞多表示前時作用,非此處緣字有前時義。如是"緣眼"的例證言詞應與所例證相應。或者雖然此中二作用同時因為生起作用前無緣作用,然而果作用的因作用應說如前時。如是此中因果確立明顯,所以取修辭成就的前時而說"前時"。"義成就"即令了知句義。因為此中"緣起"的句義瞭解意為此處義成就。使用"緣"字應配合與"起"字所說相同的"由無作者"語句。因為此處義在"緣眼與色生眼識"等中,緣作用與生起作用唯識為作者故得同一作者性。 但在"緣起"中由於"起"字為狀態語根,只說作用,所以不可能有同一作者相的語詞使用。因此說"成為語詞差別",意為成為非正語詞使用。此中不是相對關係如"未達江山,超越山江"等,也不是相狀因等用法如"見獅子而有怖,飲酥油而生力,作'啪'聲杖落"等。此中決非語詞差別。因為使一切所知如掌中庵摩勒果現前而住的大仙言語中,語詞思惟者的狂言不得機會。得,由句義而語詞成就如"洗浴后的去,吃后的臥"等。如是也不成就任何義。雖然各別詞義可得,但句義不合理,所以如"十石榴"等句由不相關義而無義,這是意趣。 因為關係名詞說時應引入未用的"有、是、存在"等如是動詞相連,所以依此理說"我們將與'是'字相應"。"此等"即如所說依說示、許諾、問答、總結方式所說的緣起詞。此僅舉例,在其他如"善於如理作意緣起,即此緣性是緣起。阿難,此緣起甚深"等[亦同]。;

2.60) evamādīsupi ekenapi saddhiṃ hoti-saddo sambandhaṃ na gacchati. Yogaṃ na gacchati tathā sambandhavasena avuttattā. 『『Na ca uppādo hotī』』ti idaṃ asabhāvadhammattā uppādassa nibbattilakkhaṇāyogaṃ sandhāya vuttaṃ. Yathā hi vināsassa vināso natthi, evaṃ uppādassa vināso viya uppādopi natthi. Yadi siyā, yena uppādena uppādo uppādavā, sopi uppādavāti anavaṭṭhānameva āpajjeyyāti vuttovāyamattho. Tenāha 『『sace heyyā』』tiādi. Yadi evaṃ, kathaṃ samudayo hotīti? Nāyaṃ doso nibbattiyā anadhippetattā. Evaṃ dukkhakkhandhassa samudayo pātubhāvo sambhavatīti ayañhettha attho, idha pana paṭiccasamuppādo hotīti tassa atthibhāvacodanāti katvā hoti, jāyatīti nibbatticodanā katā siyāti adhippāyena vuttaṃ 『『na uppādo hotī』』ti.

1. Imesaṃ saṅkhārādīnaṃ paccayā idappaccayā, avijjādayo, tesaṃ bhāvo idappaccayatā. Ko pana so bhāvoti āha 『『bhāvo ca nāmā』』tiādi. Tassattho – yenākārena avijjādayo saṅkhārādipātubhāvahetū honti, tasmiṃ avijjādīnaṃ pavattiākāravisese vikāre paṭiccasamuppādoti ayaṃ samaññāti. Tesaṃ vādīnaṃ taṃ maññanaṃ. Hetuvacanatoti hetubhāvavacanato.

577.Etthāti paṭiccasamuppādapade. Samuppādapadhānavacanaviññeyyo sasattiko hetu paṭiccasamuppādoti aviparītaṃ atthaṃ ajānantānaṃ aññattha samuppādasaddassa bhāvasādhanassa dassanato tathā idhāpi byañjanacchāyāya uppādoyevāyaṃ vutto, na hetūti yā saññā uppajjati, sā imassa paṭiccasamuppādapadassa evaṃ idāni vuccamānākārena atthaṃ gahetvā vūpasametabbā vinodetabbā.

Dvedhāti gāthāya ayaṃ saṅkhepattho – yasmā attano paccayavasena pavatto paccayuppannadhammasamūho paccetabbato paṭicco ca so saha uppajjanato samuppādo ca, paṭicca vā kāraṇasāmaggiṃ apaccakkhāya saha uppajjanato evāti ca evaṃ dvedhā 『『paṭiccasamuppādo』』ti idaṃ vacanaṃ icchitabbaṃ, tasmā tassa paccayadhammopi phalūpacārena paṭiccasamuppādo icceva vuttoti.

Paccayatāyāti paccayasamūhato. Pavattoti nibbatto. Dhammasamūhoti paccayuppannadhammapuñjo. Patīyamānoti ñāṇagatiyā abhimukhaṃ upeyamāno, abhisamiyamānoti attho. Hitāya sukhāya cāti lokuttarahitāya, lokuttarasukhāya ca. Saha uppajjati ekekassa kadācipi uppattiyā abhāvato. Sammā uppajjati ahetuto, visamahetuto ca anuppajjanato. Saha uppajjatīti ekajjhaṃ uppajjati antamaso aṭṭhannaṃ dhammānaṃ uppajjanato. Na paccakkhāyāti apaṭikkhipitvā, attano paccayabhūtadhammasamudāyena kenaci na vināti attho. Tassāti yvāyaṃ 『『paṭiccasamuppādo』』ti vutto paccayuppannadhammasamūho, tassa ayaṃ avijjādiko hetusamūho. 『『Tappaccayattā』』ti etena paṭiccasamuppādapaccaye paṭicca samuppādasamaññāti dasseti. Tenāha 『『yathā loke』』tiādi. Yathā hi loke 『『pittaṃ mathitaṃ, sūrā dadhi, tipusaṃ jaro, semho guḷo, āyu ghata』』nti ca paccayo phalavohārena vuccati, evaṃ phalūpacārena paṭiccasamuppādo vuttoti veditabbo.

我來為您直譯這段巴利文： 2.60.等中也與任一"是"字不得相連。不得相應因為未依相連方式而說。說"生起非有"是就非實性法的生起不相應生起相而說。如破壞無破壞,如是生起如無破壞也無生起。若有,則以何生起而有生起或有生起者,彼也是有生起者,即成無住立,此義已說。因此說"若有"等。若如是,如何有集?非此過,因為不意指生起。如是苦蘊的集即顯現得有,此中此義,但此中"緣起有"即彼有性詰問,所以有,若成為生、生起的生起詰問,以此意趣說"生起非有"。 576.此等行等的諸緣為此緣,即無明等,彼等性為此緣性。何為彼性?說"所謂性"等。其義:以何行相無明等為行等顯現因,于彼無明等的轉起行相差別變化名為緣起。彼等論師的彼想。"由因說"即由因性說。 577."此中"即緣起詞。生起為主要言詞所知的有能力因為緣起,由於不知無倒義者見其他處生起字為狀態語根,如是此中也由文字影像說唯生起,非因,若生如是想,彼應以如今所說行相取此緣起詞義而止息除遣。 "二種"偈頌略義:因為依自緣而轉起的緣生法聚由應緣故為緣,且由俱生故為生起,或由緣不捨因和合而俱生故,如是應欲此"緣起"言詞二種,所以彼緣法也以果修辭說為緣起。 "由緣性"即由緣聚。"轉起"即生起。"法聚"即緣生法集。"應緣"即由智行近前,意為應證。"為利為樂"即為出世間利,為出世間樂。"俱生"因為各各無一時生起。"正生"因為非無因、非不平等因生。"俱生"即和合生因為至少八法生起。"不捨"即不拒,意為不離任何自緣生法聚。"彼"即此所說緣生法聚的此無明等因聚。由"彼緣性"顯示緣起緣依緣而起名。因此說"如世間"等。如世間說"膽為酥、酒為酪、葫蘆為病、痰為糖、壽為酥"等以果言說說緣,如是應知以果修辭說緣起。

1. Paṭicca-sadde paṭi-saddo abhimukhattho, icca-saddo gammatthoti dassento āha 『『paṭimukhamito』』ti. Kassa pana paṭimukhaṃ, kena vā ito, ko vā itoti codanattaye pacchimaṃ vissajjento 『『hetusamūho』』ti āha. Tasmiñhi vissaṭṭhe hetusamūho nāma paccayasāmaggīti tattha aññamaññassa paṭimukhaṃ, aññamaññeneva ca itoti vissaṭṭhovāyamattho hotīti. Sahiteti samudite avinibbhutte. Soti hetusamūho. Samuppādo iti vuttoti yojanā.

Pātubhāvāyāti uppādāya. Kāmaṃ pāḷiyaṃ 『『avijjāpaccayā saṅkhārā』』ti (saṃ. ni. 2.1; udā. 1; mahāva. 1; netti. 24; vibha. 225) avijjāva paccayabhāvena vuttā, tathāpi na avijjā ekāva paccayo hoti, atha kho sahajātadhammavatthuārammaṇādayo, yonisomanasikārādayo, taṇhupādānādayo ca dhammā yathārahaṃ saṅkhāruppādane avijjāya sahakārīkāraṇaṃ hontiyeva. Evaṃ saṅkhārādayopi viññāṇādīnanti āha 『『avijjādiekekahetusīsena niddiṭṭho hetusamūho』』ti. Sādhāraṇaphalanipphādakaṭṭhenāti taṃsamūhapariyāpannānaṃ hetudhammānaṃ sādhāraṇassa phalassa nibbattakabhāvena. Avekallaṭṭhenāti anūnabhāvena. Tasmiñhi hetusamūhe ekaccāsādhāraṇañcetaṃ phalaṃ, ekacceheva ca nibbattetabbaṃ siyā, sabbesaṃ tesaṃ paccayadhammānaṃ aññamaññāpekkhā natthīti paṭimukhagamanābhāvato paṭiccattho na paripūreyyāti. Sāmaggiaṅgānanti paccayasāmaggiyā aṅgabhūtānaṃ, samūhīnanti attho . Niddhāraṇe cetaṃ sāmivacanaṃ. Phaladhammānaṃ sahitatā nāma visuṃ abhāvo, na hetudhammānaṃ viya aññamaññāpekkhāti āha 『『aññamaññaṃ avinibbhogavuttidhamme』』ti avinibbhogaggahaṇañcettha rūpadhammānampi saṅgaṇhanatthaṃ. Aññathā sampayuttadhammeti vucceyya.

579.Paccayatāti ayaṃ avijjādiko paccayasamūho. Aññoññanti aññamaññaṃ. Paṭiccāti nissāya sahakārīkāraṇaṃ laddhā. Samanti avisamaṃ avekallena. Sahāti ekajjhaṃ. Dhammeti attano paccayuppannadhamme. Yasmā uppādeti, tatopi tasmāpi. Evaṃ paṭiccasamuppādoti muninā bhagavatā bhāsitāti yojanā. Na apaṭicca paṭiccevāti avadhāraṇatthaṃ dassento gāthāyaṃ eva-kāro luttaniddiṭṭhoti dasseti.

Ekekadesanti phalasamudāyassa ekadesekadesaṃ, bhāgasoti attho. Pubbāparabhāvenāti paṭipāṭiyā . Sabbametaṃ rūpārūpakalāpuppādanaṃ sandhāya vuttaṃ. Atthānusāravohārakusalenāti paramatthadhammānugatavohāranipuṇena.

1. Purimena padenāti yojanā. Sassatādīnanti sassatabhāvādīnaṃ, sassatavādādīnaṃ vā. Sassatasahacaritā hi vādāpi sassatādayoti vuccanti yathā 『『dukkhadesanā dukkha』』nti. Ucchedādīti etthāpi eseva nayo. Vighāto vināso, pahānanti attho. Ñāyoti antadvayavirahitā majjhimā paṭipatti.

Pavattidhammānanti pavattibhūtānaṃ dhammānaṃ, kilesavaṭṭādīnanti attho. 『『Sassato attā ca loko cā』』tiādinayappavatto (dī. ni. 1.31) sassatavādo. 『『Natthi hetu, natthi paccayo sattānaṃ saṃkilesāyā』』tiādinayappavatto (dī. ni. 1.168; ma. ni. 2.101, 227; saṃ. ni.

我來為您直譯這段巴利文： 578."緣"字中"對"字表示向前義,"往"字表示去義,所以說"向前去"。誰的向前,由誰去,誰去等三問中答最後說"因聚"。因為彼解答,因聚即緣和合,所以彼中互相向前,互相而去,此義已解。"和合"即聚集不分離。"彼"即因聚。連線"說為生起"。 "顯現"即生起。雖然聖典中說"緣無明有行"只說無明為緣性,然而不只無明一個為緣,而且俱生法、所依、所緣等,如理作意等,渴愛、取等諸法依次在行生起時與無明成為共作因。如是行等對識等,所以說"以無明等一一因為首所說的因聚"。"以共同果生起義"即以彼聚所攝諸因法生共同果性。"以無缺義"即以無減性。因為若彼因聚中,此果或是某些不共,或由某些生起,一切彼等緣法無互相依待,由於無向前行故緣義不圓滿。"和合分"即緣和合的分成,意為聚集。此屬格為分離。果法的和合性名為無別有,不如因法互相依待,所以說"互相不分離轉起法",此中取"不分離"也為攝色法。否則應說相應法。 579."緣性"即此無明等緣聚。"互"即互相。"緣"即依止得共作因。"正"即不偏以無缺。"俱"即和合。"法"即自緣生法。因為生起,所以由彼。如是緣起為牟尼世尊所說。說"非不緣而緣"顯示偈中確定義eva字省略顯示。 "一一分"即果聚的各個部分,意為部分。"以前後性"即以次第。此一切說關於色無色聚生起。"由義隨行言說善巧"即由勝義法隨行言說巧妙。 580."由前詞"連線。"常等"即常性等,或常見等。因為與常俱行的見也說為常等,如"苦說為苦"。在"斷等"中也是此方法。"損害"即破壞,意為斷。"理"即離二邊的中道。 "轉起法"即轉起所成諸法,意為煩惱輪等。"常見"即"我與世間是常"等方法轉起。"無因見"即"無因、無緣令眾生雜染"等方法轉起。;

3.212) ahetuvādo. Pakati aṇukālādivasena loko pavattatīti evaṃ pavatto visamahetuvādo. Issarapurisapajāpativādā vasavattivādā. Ahetuvādaggahaṇeneva cettha sabhāvaniyati yadicchāvādānampi saṅgaho daṭṭhabbo. Keci pana 『『cakkhu eva cakkhussa kāraṇa』』nti evamādiko visamahetuvādo. Issarādivādo ahetuvādantogadho. Sabhāveneva dhammā pavattantīti vādo 『『vasavattivādo』』ti vadanti. Kiṃ hi paccayasāmaggiyā payojananti adhippāyo. Samuppādapadena paridīpito hotīti yojanā. Paridīpanassa pana aviparītakāraṇaṃ dassetuṃ 『『paccayasāmaggiyaṃ dhammānaṃ uppattito』』ti vuttaṃ. Vihatāti abbhāhatā. 『『Purimapurimapaccayavasenā』』ti iminā avicchedavasena pavattamānaṃ ucchedadiṭṭhinivattakaṃ hetuphalapabandhaṃ dasseti. Tenāha 『『kuto ucchedo』』ti. Ucchedābhāvakathaneneva cettha ucchedavādassāpi abhāvaṃ dassetīti daṭṭhabbaṃ.

Tassā tassā paccayasāmaggiyāti tasmiṃ tasmiṃ hetupaccayasamavāye. Santatiṃ avicchinditvāti hetuphalapabandhasaṅkhātassa santānassa avicchindanena. Tesaṃ tesaṃ paccayuppannadhammānaṃ sambhavato uppajjanato sassatucchedasaṅkhātaṃ antadvayaṃ anupaggamma yathāsakaṃ paccayehi anurūpaphaluppatti idha majjhimapaṭipadāti adhippetā. Kammavaṭṭassa, vipākavaṭṭassa ca bhinnasabhāvattā, bhinnakālattā ca so karoti so paṭisaṃvedetīti vādappahānaṃ. Kusalākusalakkhandhappavattiyañhi kārakavohāro, vipākakkhandhapavattiyaṃ vedakavohāroti. Yasmiṃ santāne kammaṃ nibbattaṃ, tattheva tassa phalassa nibbattanato añño karoti añño paṭisaṃvedetīti vādappahānaṃ. Na hi katassa vināso, akatassa vā abbhāgamo atthi. 『『Itthī, purisā』』ti vohārena janapadanirutti. Tattha yasmā paṇḍitāpi loke 『『pañcakkhandhe ānetu, nāmarūpaṃ āgacchatū』』ti avatvā itthī, purisotveva voharanti, tasmā 『『itthī evāyaṃ, puriso evāyanti apariññātavatthukānaṃ hoti abhiniveso. Viddasuno pana paṭiccasamuppādaṃ jānantassa tathā tathā pavattamāne dhamme upādāya paññattimattato tattha paramatthato na abhinivesoti āha 『『janapadaniruttiyā anabhiniveso』』ti. Samaññāyāti lokasamaññāya. Anatidhāvananti anatikkamanaṃ. 『『Satto』』ti hi vutte 『『ko ettha satto, kiṃ rūpaṃ, udāhu vedanādayo』』ti vibhāgaṃ akatvā lokasamaññāvaseneva lokiyehi viya lokiyo attho samaññaṃ avilaṅghantena voharitabbo.

Aparo nayo – paccetumarahatīti paṭicco. Yo hi naṃ pacceti abhisameti, tassa accantameva dukkhavūpasamāya saṃvattati. Sammā, saha ca uppādetīti samuppādo. Paccayadhammo hi attano phalaṃ uppādento sampuṇṇameva uppādeti, na vikalaṃ. Ye ca dhamme uppādeti, te sabbe saheva uppādeti, na ekekaṃ. Iti paṭicco ca so samuppādo cāti paṭiccasamuppādo. Atha vā paṭicca paṭimukhaṃ itvā kāraṇasāmaggiṃ appaṭikkhipitvā sahite uppādetīti paṭiccasamuppādo. Paṭimukhagamanañca paccayassa kāraṇasāmaggiyā aṅgabhāvena phalassa uppādanameva. Appaṭikkhipitvāti ca na vinā tāya kāraṇasāmaggiyā, aṅgabhāvaṃ agantvā sayameva na uppādetīti attho. Etena kāraṇabahutā dassitā, 『『sahite』』ti iminā paccayuppannadhammabahutā. Ubhayenāpi 『『ekaṃ na ekato』』tiādinā (visuddhi.

我來為您直譯這段巴利文： 3.212"世間依自性、原子、時等轉起"如是轉起的不平等因見。自在天、士夫、生主見為自在見。此中以無因見攝也應見攝自性決定、任意見等。有些[說]"眼唯為眼的因"等為不平等因見。自在天等見攝於無因見。"諸法唯以自性轉起"的見說為"自在見"。意為何須緣和合。連線"以生起詞顯示"。為顯示顯示的無倒因說"由諸法于緣和合生起"。"破壞"即打破。由"依前前緣"顯示以不斷方式轉起破除斷見的因果相續。因此說"斷從何來"。且此中應見以說無斷而顯示斷見也無。 "于彼彼緣和合"即于彼彼因緣集合。"不斷相續"即以稱為因果相續的相續不斷。由彼彼緣生法生起而不入常斷稱為二邊,依各自緣生適當果,此中意指中道。由業輪、異熟輪的不同自性、不同時故,破除"彼作彼受"之見。因為于善不善蘊轉起中有作者言說,于異熟蘊轉起中有受者言說。由於在何相續生業,即在彼生其果故,破除"他作他受"之見。因為無已作消失,或未作出現。以"女人、男人"言說為地方語。此中因為世間智者也不說"帶來五蘊,名色來",而只說女人、男人,所以"此唯女人、唯男人"成為未遍知事者的執著。而知者了知緣起,對如是如是轉起諸法依唯施設故於彼勝義無執著,所以說"不執著地方語"。"名言"即世間名言。"不超越"即不過度。因為說"有情"時,不分別"此中何有情,是色抑或受等",如世俗人應以世間名言方式不超越名言而言說世俗義。 另一方法:"應緣"為緣。因為誰緣彼證悟彼,對彼定趣苦寂滅。"正"、"俱"生起為生起。因為緣法生自果時生圓滿,非欠缺。所生諸法皆俱生,非一一。如是緣且生起為緣起。或依緣向前去不捨因和合而生和合為緣起。向前去即緣以因和合分而生果。"不捨"即非離彼因和合,不成分而自生起。以此顯示因多,以"和合"顯示緣生法多。以二者[顯示]"一非由一"等;;

2.617) parato vuccamāno sāsananayo dīpito hoti.

Atha vā paṭicca paccetabbaṃ paccayaṃ paṭigantvā na vinā tena sambandhassa uppādo paṭiccasamuppādo (udā. aṭṭha. 1). Paṭiccasamuppādoti cettha samuppādappadhānavacanaviññeyyo sasattiko hetūti veditabbo. Tattha 『『paṭiccā』』ti vutte kiṃ paṭiccāti vattabbanti āha 『『paccetabba』』nti. So ca paccayadhammoti katvā vuttaṃ 『『paccaya』』nti. Idāni paṭiccasaddassa atthamāha 『『paṭigantvā』』ti. Kāraṇassa sabhāvena tappaṭilābhagatiyā patvā. Kathaṃ na vinā tena? Sati eva tasmiṃ, tassa ca phalassa uppādato eva, na aññathā. Asati, nirodhato cāti ayaṃ paccayaṭṭhiti paṭiccasaddassa attho. Tenāyaṃ paṭiccasaddo yathā 『『imasmiṃ sati imassuppādo』』ti ete saddā bhummanissakkavacanajotanīyena idaṃ-saddavacanīyassa hetumato hetuāyattabhāvena bhāvuppāduttarakiriyāpekkhena yāyassa tadāyattatā, tāya samatthatāya hetuṃ vadanti, evaṃ gantvā-saddantaravacanīyena taṃviññeyyasseva paccayanakiriyākattuhetumato hetupaccayanena hetuāyattabhāvena samuppāduttarakiriyāpekkhena yāyassa tadāyattatā, tāya samatthatāya hetumāha. Evañca katvā 『『avijjā paṭicca, saṅkhārā paṭiccasamuppannā』』tiādi (paṭi. ma.

我來為您直譯這段巴利文： 2.617.後面將說的教法理趣得顯示。 或者"緣"即應緣,緣即趨向緣,非離彼相關的生起為緣起。此中"緣起"應知生起為主要言詞所知的有能力因。此中說"緣"時應說緣何,所以說"應緣"。彼是緣法故說"緣"。現在說緣字義為"趨向"。以因的自性得彼獲得行相。如何非離彼?唯在有彼,且由彼果生起,非其他。在無,及滅時,此緣義為緣字義。所以此緣字如"此有時此生起"等詞以處格離格顯示此字所說因者以因所待性以後生起作用觀待的彼所待性,以彼能力說因,如是以去字等言說所知的即緣作用作者因者以因緣以因所待性以後生起作用觀待的彼所待性,以彼能力說因。如是作已,"無明緣,行緣生"等。

1.46) saṅkhārapiṭake vuttaṃ. Samatthatā cettha nidānādibhāvo. So ca tadavinābhāviphalaṃ pati satvameva. Sambandhassāti ca saṃyojanānurūpatāvasena jātiādinā sambandhassa jarāmaraṇādipaccayuppannassa. Uppādoti uppajjanaṃ. Yadi evaṃ kathaṃ paṭiccasaddappayogo, nanu samānakattukānaṃ pubbakāle īdiso saddappayogoti? 『『Bhutvā gacchati, kasitvā vapatī』』tiādīsu saccametaṃ, taṃ pana yebhuyyavasena daṭṭhabbaṃ samānāparakāle, asamānakattuke ca dassanato. Samānakāle tāva –

『『Andhakāraṃ nihantvāna, uditāyaṃ divākaro;

Vaṇṇapaññāvabhāsehi, obhāsetvā samuggato』』ti. –

Udāharaṇaṃ. Keci pana 『『mukhaṃ byādāya sayati, akkhīni parivattetvā passatī』』ti udāharanti. Apare 『『nisajja adhīte, ṭhatvā kathetī』』ti.

Tattha byādānaparivattanuttarakālabhāvisayanadassanakiriyāpekkhā pubbuttarakālatā atthi, sā ca bhedānupalakkhaṇā kehici na lakkhīyati. 『『Nisajja adhīte, ṭhatvā kathetī』』ti ca samānakālatāyapi ajjhenakathanehi pubbepi nisajjaṭṭhānāni hontīti sakkā pubbuttarakālatā sambhāvetuṃ, tasmā purimāniyeva udāharaṇāni yuttāni. Udayasamakālameva hi tannivattaniyanivattananti. Aparakāle 『『dvāramāvaritvā pavisati, āvaritvā nikkhamatī』』ti. Keci pana 『『ḍakkacca patito daṇḍo』』ti udāharanti. Abhighātabhūtasahajātāya pana abhighātajasaddassa samānakālatā ettha labbhati, tasmā idhāpi purimāniyeva udāharaṇāni yuttāni. Purimatāvacanicchāvaseneva pana lakkhaṇahetukiriyānaṃ lakkhaṇahetubhāvavacanicchāti lakkhaṇabhāvato purimakālo icceva 『『nihantvānā』』ti saddasiddhi icchitā, evañca paccayanakiriyā samuppajjanakiriyāya purimikāvāti paṭicca-saddasiddhi. Tattha yuttaṃ paccakkhato kattudassanato. Idha pana tadabhāvato na yuttanti ce? Nāyaṃ doso. Idhāpi anumānato siddho. Jarāmaraṇādiko kattā attheva 『『ñatvā kiriyato vaya』』nti evamādipayogadassanato avassaṃ anumiyamānena kattunā īdiso saddapayogo icchitabbo. Asamāne pana kattari 『『pisācaṃ disvā bhayaṃ hoti, paññāya cassa disvā āsavā parikkhīṇā hontī』』ti (ma. ni. 1.271;

我來為您直譯這段巴利文： 1.46.在行藏中說。此中能力即為因緣等性。彼對不離彼果即為有。"相關"即依結縛適應性以生等相關的老死等緣生。"生起"即生。若如是,如何有緣字用法,難道不是同作者前時如是語詞用法?如"吃後去,耕后播"等雖如是,但彼應依多分見,因為見於同后時,不同作者。首先同時: "破除黑暗,此日輪升起; 以色慧光明,照耀而上升。" 有些舉例"張口而睡,轉眼而看"。其他[舉例]"坐而學,立而說"。 此中有張開轉動后時睡眠見作用觀待的前後時性,彼以差別隨相有些不見。"坐而學,立而說"也在同時,學說前也有坐立,所以能設想前後時性,因此唯前例合適。因為與生起同時即是彼所遣遣除。后時如"關門而入,關門而出"。有些舉例"啪而杖落"。但由打擊所生俱生的打擊生聲在此得同時性,所以此中也唯前例合適。但依欲說前性,相狀因作用由欲說相狀因性,由相狀性前時故"破已"語詞成就所欲,如是緣作用對生起作用為前,所以緣字成就。此中合適因為現見作者。此中由彼無故不合適?非此過。此中也由推理成就。老死等作者必有,因為見"智后所作盡"等用法,由必推知作者故應欲如是語詞用法。但不同作者如"見鬼而恐懼,以慧見漏而盡"。;

2.182; pu. pa. 204) evamādi veditabbaṃ. Yathā ca tattha pisācadassanādipurisabyāpāro, evamidhāpi paccayanaṃ paccayabyāpāro attano phaluppādanaṃ, tañca satvaṃ samuppādovāti 『『paccaye sati, paccayassa uppādā』』ti paccayanassa samuppādahetutāya gamako samānassa kattu abhāvepi paṭicca-saddo siddhoti veditabbo. Yadi paṭiccasambandhassa uppādo paṭiccasamuppādo, kathaṃ paccayo paṭiccasamuppādoti? Heṭṭhā vicāritovāyamattho. Apica yoyaṃ samuppāda-saddavibhāvitānaṃ paccayuppannānaṃ paṭiccasaddavibhāvito sasattiko hetu adhippeto, tassa samuppādābhimukhatāya padhānavacanaviññeyyasabhāvattā tathā vuttoti.

Kiṃ pana kāraṇaṃ samuppādapadhānena vacanena samuppādassa hetu veditabbo, na pana sahetuko samuppādo evāti? Vuccate – diṭṭhassa dukkhassa yo paccayo paccayaniddesena tassa vibhāvitattā. Kathaṃ? Yathāha –

『『Idha, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃsati 『yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ, idaṃ nu kho dukkhaṃ kiṃ nidānaṃ kiṃ samudayaṃ kiṃ jātikaṃ kiṃ pabhavaṃ, kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī』ti. So parivīmaṃsamāno evaṃ pajānāti 『yaṃ kho idaṃ…pe… idaṃ kho dukkhaṃ jātinidāna』』』miccādinā (saṃ. ni. 2.51) –

Diṭṭhassa dukkhassa nidānaṃ parivīmaṃsasutte vuttaṃ. Taṃ pajānanañca nidānampi viññātabbanti. Yathā cāha –

『『Pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi 『kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā』ti…pe… tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo 『jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇa』』』nti (saṃ. ni. 2.10) –

Ādinā diṭṭhassa dukkhassa paccayavīmaṃsābhisamayā vuttā. Paccayo hi ñātabbo. Tadabhisamayāyattañca dukkhanissaraṇapajānananti yo ca ñātabbo, so pavedetabboti paṭiccasamuppādasaddo yaṃ yadidaṃ samuppādasaddavibhāvitaṃ diṭṭhaṃ dukkhaṃ, taṃ paccayaṃ paṭicceva, na aññathāti evaṃ paccayavibhāvanatthaṃ vuccati. Bhavati hi ñātuṃ, pavedetuñca icchitabhāvena padhānassāpi kenaci visesena ñātabbatāya appadhānabhāvena niddeso yathā 『『ko sotāpanno, yassa tīṇi saṃyojanāni pahīnāni. Ko devadatto, yassa uccatarāni gehānī』』ti, evamidhāpi paccayapaccayanapavedanaṭṭhena niddese sattivisesena attano phalena paccanīyatāya ñātabbabhāvena 『『paṭiccā』』ti pariyāyena paccayo vutto.

Yo cāyaṃ 『『avijjāpaccayā saṅkhārā』』tiādiko niddeso, so ca sakalassa dukkhakkhandhassa mūlato paṭṭhāya paccayānaṃ pavedanāya niddiṭṭhoti pariyosānepi 『『evametassa kevalassa dukkhakkhandhassa samudayo hotī』』ti evaṃ-saddena samugghātaṃ dukkhaṃ dassetvā tassa yathāvutte paccaye taṃsamudayābhimukhe katvā nigamitā paccayā. Paṭipadāsuttepi (saṃ. ni.

我來為您直譯這段巴利文： 2.182.如是等應知。如彼中見鬼等人的作用,如是此中緣也是緣的作用,是自果生起,彼即是有即生起,所以"緣有時,緣生起時"以緣的生起因性為能證,雖無同作者,緣字成就應知。若緣相關的生起為緣起,如何緣為緣起?此義已前考察。且凡此生起字顯示的緣生法為緣字顯示的有能力因所意,由彼向生起故,以主要言詞所知自性故如是說。 何因以生起為主的言詞應知生起的因,而非有因生起?說 - 由緣說顯示已見苦的因。如何?如說: "此中,諸比丘,比丘觀察而觀察:'此世間生起種種不同種類之苦老死,此苦何因何集何生何起源,有何而有老死,無何而無老死?'彼觀察而如是知:'此...此苦以生為因'"等 - 在觀察經中說已見苦的因。彼知且因也應知。如說: "諸比丘,我前未正覺時為菩薩,生如是念:'此世間實苦惱,生老死歿再生,然而此苦不知出離老死。何時將顯此苦出離老死?'...諸比丘,我由如理作意以慧證知:'有生時有老死,緣生有老死'"等 - 如是說已見苦的緣觀察證知。因應知,且依彼證知苦出離知,所以應說所應知,故緣起字對此生起字所顯已見苦說唯緣,非他,如是為顯示緣而說。因為由欲知欲說以某差別所應知主要也以非主要性說,如"誰是預流,誰斷三結。誰是提婆達多,誰有高樓"等,如是此中以緣緣說義說時以能力差別由自果所對待所應知性以"緣"方便說緣。 凡此"緣無明有行"等說,彼也從苦蘊根本說諸緣,所以最後"如是此一切苦蘊集"以如是字顯示斷盡苦,對彼如說諸緣作彼集向後總結諸緣。在行道經中;;

2.3) 『『avijjāpaccayā…pe… samudayo hotī』』ti vatvā 『『ayaṃ vuccati, bhikkhave, micchāpaṭipadā』』ti vuttaṃ. Na ca paṭiccasamuppannabhāvena gahitaṃ dukkhaṃ micchāpaṭipadaṃ, atha kho dukkhasamudayabhūtā paccayāti. Yathā ca 『『pañcaṅgiko sammāsamādhi (dī. ni. 3.335), pañcañāṇiko sammāsamādhī』』ti (dī. ni. 3.355) aṅgañāṇapaṭivedanatthattā desanāya sammāsamādhipadhānehi saddehi aṅgañāṇapaṭivedanaṃ kataṃ, evamidhāpi samuppādapadhānena saddena paccayapaṭivedanaṃ katanti veditabbaṃ.

1. Yā panāyaṃ tantīti sambandho. Nikkhittāti ṭhapitā, desitāti attho. Yathādhippetassa atthassa tananato tanti, gantho. 『『Kiṃ vādī, bhante, sammāsambuddho』』ti pucchitena 『『vibhajjavādī, mahārājā』』ti (pārā. aṭṭha. 1.tatiyasaṅgītikathā; kathā. aṭṭha. nidānakathā) moggaliputtatissattherena vuttattā sammāsambuddhasāvakā vibhajjavādino. Te hi satthārā venayikādibhāvaṃ vibhajja vuttaṃ anuvadanti, somanassādīnaṃ, cīvarādīnañca sevitabbāsevitabbabhāvaṃ. Sassatucchedavāde vā vibhajja vadanti. 『『Sassato attā ca loko cā』』tiādīnaṃ (dī. ni. 1.31) ṭhapanīyānaṃ ṭhapanato, rāgādikkhayassa sassatassa, rāgādikāyaduccaritādiucchedassa ca vacanato, na pana ekaṃsabyākaraṇīyādike tayo pañhe apanetvā vibhajjabyākaraṇīyameva vadanti. Vibhajjavādīnaṃ maṇḍalaṃ samūho vibhajjavādimaṇḍalaṃ. Vibhajjavādino vā bhagavato parisā vibhajjavādimaṇḍalantipi vadanti, vibhajja vā sassatucchede ubho ante anupagamma majjhimapaṭipadābhūtassa paṭiccasamuppādassa desanato bhagavā, tadanuvādato tassa sāvakā ca vibhajjavādinoti. Sesaṃ purimasadisaṃ.

Otaritvāti ogāhetvā, vibhajjavādī hutvāti attho. Na hi sayaṃ avibhajjavādī samāno vibhajjavādīnaṃ antare ṭhānamattena vibhajjavādimaṇḍalaṃ otiṇṇo nāma hoti. Ācariyehi avuttaviparītatthadīpanena te naabbhacikkhantena. Avijjā puññāneñjābhisaṅkhārānampi hetu paccayo hotīti vadanto, kathāvatthumhi paṭikkhitte puggalavādādike ca vadanto sakasamayaṃ vokkamati nāma, tathā avokkamantena. Parasamayaṃ dosāropanabyāpāravirahena anāyūhantena. 『『Idampi suttaṃ gahetabba』』nti parasamayaṃ asampiṇḍentenāti keci vadanti. 『『Tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña』』ntiādīni (ma. ni. 1.396) vadanto suttaṃ paṭibāhati nāma, tathā apaṭibāhantena. 『『Tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāya (ma. ni. 1.234; pāci. 417, 418), supinante kato vītikkamo āpattikaro hotī』』ti ca evamādiṃ vadanto vinayaṃ paṭilometi nāma, tabbipariyāyena taṃ anulomentena. Paṭilomento hi kammantaraṃ bhindanto, dhammatañca vilomento kuto kilesavinayaṃ anulometi. Sutte (dī. ni. 2.187 ādayo; a. ni.

我來為您直譯這段巴利文： 2.3"緣無明...有集"已說后說"諸比丘,此稱為邪行道"。非以緣生性所取之苦為邪行道,而是為苦集的諸緣。如"五支正定、五智正定"由證知支智義故說以正定為主的語詞作支智證知,如是此中也應知以生起為主的語詞作緣證知。 581."凡此傳統"為連線。"安立"即建立,意為說示。由展開所欲義故為傳統,即典籍。因被問"尊者,正等覺者說何"時目犍連子帝須長老說"大王,說分別論",故正等覺者的弟子為分別論者。因為彼等隨說師分別說教導者等性,喜等、衣等應習不應習性。或分別說常斷論。由建立"我與世間是常"等應建立,說貪等盡為常,貪等身惡行等為斷,但非除去一向記等三問唯說分別記。分別論者之輪即聚為分別論者輪。或說分別論者世尊之眾為分別論者輪,或由分別不入常斷二邊說中道緣起故世尊,隨說故彼弟子為分別論者。余如前相同。 "入"即深入,意為成為分別論者。因為自身非分別論者而僅住于分別論者中不名為入分別論者輪。由不說諸師未說相違義而誹謗彼等。說無明也為福不動行因緣,說論事中所破補特伽羅論等名為離自宗,如是不離。由無誹謗過失作用而不策勵他宗。有些說由不結合"此經也應取"等他宗。說"我如是知世尊所說法,即此識輪迴流轉無他"等名為違背經,如是不違背。說"我如是知世尊所說法,即世尊說此等障礙法,從事彼等不足為障礙,夢中所作違犯成為有罪"等名為違逆律,以相反而隨順彼。因為違逆而破壞業別,違逆法性,如何隨順煩惱律。在經;;;

4.180) vutte cattāro mahāpadese, aṭṭhakathāyañca vutte suttasuttānulomaācariyavādaattanomatimahāpadese olokentena. Tadolokanena hi sutte, vinaye ca santiṭṭhati nātidhāvati.

Dhammanti paṭiccasamuppādapāḷiṃ. Atthanti tadatthaṃ. Hetu, hetuphalāni vā ayamettha hetu dhammo, idamettha hetuphalaṃ atthoti. Dhammanti vā dhammataṃ. Yathā eke 『『uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātū』』ti (saṃ. ni. 2.20) suttapadassa atthaṃ micchā gāhentā 『『nicco paṭiccasamuppādo』』ti paccayākāradhammaṃ micchā dīpenti, evaṃ adīpetvā heṭṭhā vuttanayeneva attano phalaṃ pati kāraṇassa vavatthitasabhāvaṃ dīpentena. Yathā ca eke 『『anirodhaṃ anuppāda』』ntiādinā paṭiccasamuppādassa atthaṃ micchā gāhenti, evaṃ gāhe akatvā vuttanayeneva aviparītaṃ atthaṃ saṅgāhentena. 『『Dukkhādīsu aññāṇaṃ avijjā』』ti vuttamatthaṃ parivattetvā puna 『『pubbante aññāṇa』』ntiādīhi (dha. sa. 1067) aparehipi pariyāyehiniddisantena. 『『Saṅkhārā iminā pariyāyena bhavoti vuccanti, taṇhā iminā pariyāyena upādāna』』ntiādinā niddisantenāti ca vadanti. Pakatiyāti yathāvuttavidhānaṃ anāmasitvā kevalameva.

Saccanti catusaccaṃ. Sattoti sattasuññatāti vadanti, sattasuññesu pana saṅkhāresu sattavohāro, sattatthakiccasiddhi ca. Paccayākārameva cāti paccayākāro eva ca, ma-kāro padasandhikaro. Paccayadhammānaṃ attanoyeva phalassa paccayabhāvo paṭiccasamuppādoti attho.

Tasmāti vuttanayena atthavaṇṇanāya kātabbattā, dukkarattā ca patiṭṭhaṃ nādhigacchāmīti yattha ṭhitassa vaṇṇanā sukarā hoti, tassā patiṭṭhābhūtaṃ taṃ nayaṃ attanoyeva ñāṇabalena nādhigacchāmīti attho. Nissayaṃ pana ācikkhanto 『『sāsanaṃ panida』』ntiādimāha. Idha sāsananti pāḷidhammamāha, paṭiccasamuppādameva vā. So hi anulomapaṭilomādinānādesanānayapaṭimaṇḍito abbocchinno ajjāpi pavattatīti nissayo hoti. Tadaṭṭhakathāsaṅkhāto ca pubbācariyamaggo. 『『Taṃ suṇātha samāhitā』』ti ādarajanane, ussāhane ca kiṃ payojananti ce, taṃ dassento āha 『『vuttañheta』』ntiādi. Aṭṭhi katvāti atthaṃ katvā. Yathā vā na nassati, evaṃ aṭṭhigataṃ viya karonto aṭṭhiṃ katvā. Pubbakālato aparakāle bhavaṃ pubbāpariyaṃ. Visesanti paṭhamārambhato pabhuti khaṇe khaṇe ñāṇavisesaṃ, kilesakkhayavisesañca labhatīti attho.

我來為您直譯這段巴利文： 4.180.在經中說的四大教法,在註釋中說的經、經隨順、師說、自意大教法而觀察。因為由彼觀察而住于經律不超越。 "法"即緣起聖典。"義"即彼義。因、因果,或此中此因法,此中此因果為義。或"法"為法性。如一些人錯取"諸如來生或不生,此界常住"經句之義,而錯說"緣起是常"緣起法,如是不說而如前說方式顯示因對自果的決定自性。如一些人以"不滅不生"等錯取緣起義,不如是取而如說方式攝無倒義。轉說"于苦等無知為無明"之義后,再以"於前際無知"等其他方式說示。也說以"行以此方式說為有,渴愛以此方式說為取"等說示。"自性"即不觸及如說方法而只是。 "諦"即四諦。"有情"說為有情空性,但于空諸行中有情言說及有情義成就。"唯緣起"即只是緣起,ma字為語詞連線。緣法對自果的緣性為緣起,此為義。 "所以"由如說方式應作義釋,由難作故我不得依止,即住於何處釋易作,我不以自智力得彼方法之依止為義。說示所依說"然此教"等。此中"教"說聖典法,或說緣起。因為彼以順逆等種種說示方法莊嚴不斷至今轉起故為所依。及稱為彼註釋的前師道。"彼等專注而聽"于生敬慕、策勵有何利益?為顯示彼說"因說此"等。"作重要"即作義。或如不失,如是作如重要而作重要。"前後"為從前時至后時所有。"殊勝"意為從初始乃至剎那剎那得智殊勝及煩惱盡殊勝。

582.Desanābhedatoti desanāvisesato. Atthato, lakkhaṇādito, ekavidhādito ca atthalakkhaṇekavidhādito. Aṅgānañca vavatthānāti avijjādīnaṃ dvādasannaṃ aṅgānaṃ vavatthānadassanato.

Kammavipākakilesavaṭṭānaṃ mūlakāraṇattā, ādito vuttattā ca avijjā paṭiccasamuppādassa mūlaṃ. Tattha valliyā mūle diṭṭhe tato pabhuti valliharaṇaṃ viya paṭiccasamuppādassa mūle diṭṭhe tato pabhuti paṭiccasamuppādadesanāti upamāsaṃsandanā na kātabbā. Na hi bhagavato idameva diṭṭhaṃ, idaṃ adiṭṭhanti vibhajanīyaṃ atthi sabbassa diṭṭhattā. Mūlato pabhuti pana valliharaṇaṃ viya mūlato pabhuti paṭiccasamuppādadesanā katāti idamettha sāmaññaṃ adhippetaṃ, bodhaneyyajjhāsayavasena vā bodhetabbabhāvena mūlādidassanasāmaññaṃ yojetabbaṃ.

Tassāti –

『『Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito…pe… rajanīyehi. So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati, ajjhosāya tiṭṭhatī』』ti (ma. ni. 1.408) –

Evaṃ vuttassa. Evaṃ sotadvārādīsupi. Tassa abhinandatoti sappītikataṇhāya abhimukhabhāvena nandato. Abhivadatoti 『『aho sukhaṃ, aho sukha』』nti vacībhedakaraṇapavattāya balavataṇhāya 『『ahaṃ, mamā』』ti abhivadato. Tato balavatiyā mocetuṃ asakkuṇeyyatāya ajjhosāya tiṭṭhato. Tatopi balavatī pana upādānabhūtā taṇhā nandī. Ettha ca abhinandanādinā taṇhā vuttā, nandivacanena tappaccayaṃ upādānaṃ catubbidhampi nanditātadavippayogatāhi, taṇhādiṭṭhābhinandanabhāvehi cāti veditabbaṃ.

Jātipaccayā jarāmaraṇantiādikañca tattheva mahātaṇhāsaṅkhayasutte vuttaṃ.

Vipākavaṭṭabhūte paṭisandhipavattiphassādike kammasamuṭṭhānañca ojaṃ sandhāya 『『cattāro āhārā taṇhānidānā』』tiādi vuttaṃ. Vaṭṭūpathambhakā pana itarepi āhārā taṇhāpabhave tasmiṃ avijjamāne na vijjantīti 『『taṇhānidānā』』ti vattuṃ vaṭṭanti.

583.Tatotatoti catubbidhāsu desanāsu tato tato desanato. Ñāyappaṭivedhāya saṃvattatīti ñāyoti maggo, so eva vā paṭiccasamuppādo 『『ariyo cassa ñāyo paññāya sudiṭṭho hotī』』ti (saṃ. ni. 2.41;

我來為您直譯這段巴利文： 582"說示差別"即說示殊勝。義、相等、一種等由義相一種等。"諸支決定"由顯示無明等十二支的決定。 由業異熟煩惱輪迴的根本因,及從初說故,無明為緣起的根本。此中如見蔓藤根后從彼起拔蔓藤,如是見緣起根后從彼起緣起說示,不應作譬喻配合。因為世尊沒有此見此未見的分別,由見一切。但如從根起拔蔓藤,如是從根起作緣起說示,此中意指此共相,或依應覺悟意樂以應覺悟性應配合見根等共相。 "彼"即: "諸比丘,彼童子隨增長、隨諸根成熟,具足五欲功德...可愛。彼以眼見色于可愛色貪著,于不可愛色瞋恚,住不現起身念、小心,不如實知彼心解脫慧解脫,於此彼惡不善法無餘滅。彼如是隨順違逆而有,對任何所受之樂或苦或不苦不樂,彼歡喜彼,稱讚彼,住著著。" 如是所說。如是于耳門等也。"彼歡喜"即以有喜愛慾向前而喜。"稱讚"即以"啊樂啊樂"有語言破壞轉起的強愛慾說"我、我所"而稱讚。由彼更強不能解脫故住著著。比彼更強的愛慾執取成為喜。此中以歡喜等說愛慾,以喜說緣彼的四種執取由喜性不離性及愛慾見歡喜性應知。 "緣生有老死"等也在彼大愛盡經中說。 關於異熟輪迴的結生轉起觸等及業生食素說"四食以愛慾為因"等。但其他輪迴支援的食以愛慾為起源,彼不存在則不存在,故可說"以愛慾為因"。 583"從彼彼"即從四種說示中從彼彼說示。"趣向道通達"即道,或即彼緣起"彼聖道以慧善見";

5.1024) vacanato. Sayameva hi so samantabhaddakattā tathā tathā paṭivijjhitabbattā tāya tāya desanāya attano paṭivedhāya saṃvattati. Catubbidhagambhīrabhāvappattiyāti dhammatthadesanāpaṭivedhagambhīresu patiṭṭhādhigamanena patiṭṭhitattāti attho.

Samantabhaddakatā, desanāvilāsappatti ca catunnampi desanānaṃ samānaṃ kāraṇanti visesakāraṇaṃ vattukāmo āha 『『visesato』』ti. Assāti assa bhagavato desanā, assa vā paṭiccasamuppādassa desanāti yojetabbaṃ. Pavattikāraṇavibhāgo avibhattasabhāvā avijjādayova, kāraṇanti vā gahitānaṃ pakatiādīnaṃ, avijjādīnañca akāraṇatā, kāraṇatā ca. Tattha sammūḷhā keci akāraṇaṃ kāraṇanti gaṇhanti, keci na kiñci kāraṇaṃ bujjhantīti tesaṃ yathāsakehi anurūpehi kāraṇehi saṅkhārādipavattisandassanatthaṃ, saṃsārappavattisandassanatthanti attho. Pavattiādīnavapaṭicchādikā avijjā ādi, tato saṅkhārā uppajjanti, tato viññāṇanti evaṃ pavattiyā uppattikkamasandassanatthaṃ, gabbhaseyyakādivasena vā tattha tattha bhave attabhāvassa uppajjanānupubbisandassanatthañca anulomadesanā pavattāti. Itarāsaṃ tadatthatāsambhavepi na tāsaṃ tadatthameva pavatti atthantarasabbhāvato. Ayaṃ pana tadatthā evāti etissā tadatthatā vuttā.

Anuvilokayato yo sambodhito pubbabhāge taṃtaṃpaccayuppannāvabodhasaṅkhāto pubbabhāgapaṭivedho pavatto, tadanusārena tadanugamena jarāmaraṇādikassa jātiādikāraṇaṃ yaṃ adhigataṃ, tassa sandassanatthaṃ ayaṃ paṭilomadesanā pavattā. Anuvilokayato paṭilomadesanā pavattāti vā sambandho. Desentopi hi bhagavā kicchāpannaṃ lokaṃ anuviloketvā pubbabhāga…pe… sandassanatthaṃ desesīti. Āhārataṇhādayo paccuppannaddhā, saṅkhārāvijjā atītaddhāti iminā adhippāyenāha 『『yāva atītaṃ addhānaṃ atiharitvā』』ti. Āhārā vā taṇhāya pabhāvetabbā anāgato addhā, taṇhādayo paccuppanno , saṅkhārāvijjā atītoti. Paccakkhaṃ pana phalaṃ dassetvā tannidānadassanavasena phalakāraṇaparamparadassanaṃ yujjatīti āhārā purimataṇhāya uppāditā paccuppanno addhā, taṇhādayo atīto, saṅkhārāvijjā tatopi atītataro saṃsārassa anādibhāvadassanatthaṃ vuttoti. Yāva atītaddhānanti yāva atītataraṃ addhānanti attho yuttoti. Āyatiṃ punabbhavābhinibbattiāhārakā vā cattāro āhārā 『『āhāretītāhaṃ na vadāmi…pe… evaṃ pana maṃ avadantaṃ yo evaṃ puccheyya 『kissa nu kho, bhante, viññāṇāhāro』ti, esa kallo pañho, tatra kallaṃ veyyākaraṇaṃ, viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā』』ti (saṃ. ni. 2.12) vacanato, taṃsampayuttattā phassacetanānaṃ, tappavattihetuttā ca kabaḷīkārāhārassa. Tena hi upatthambhitarūpakāyassa, tañca icchantassa kāmaviññāṇāyūhanaṃ hoti. Bhojanañhi saddhādīnaṃ, rāgādīnañca upanissayoti vuttaṃ. Tasmā te kammavaṭṭasaṅgahitā āhārā paccuppanno addhāti imasmiṃ pariyāye purimoyeva attho yutto.

Atītaddhato pabhuti 『『iti kho, bhikkhave, avijjāpaccayā saṅkhārā』』tiādinā (saṃ. ni.

我來為您直譯這段巴利文： 5.1024.由說。因為彼自身由遍善性、由如是如是應通達性,由彼彼說示趣向自通達。"得四種甚深性"意為由得住立而住立於法義說示通達甚深中。 遍善性及得說示莊嚴是四種說示的共同因,欲說差別因故說"殊勝"。"此"應配合此世尊的說示,或此緣起的說示。轉起因差別是未分別自性的無明等,或執為因的勝論等及無明等的非因性與因性。此中有些迷惑者執非因為因,有些不了知任何因,所以為顯示彼等以各自相應因的行等轉起,意為顯示輪迴轉起。轉起過患覆藏的無明為始,從此生起諸行,從此識,如是為顯示轉起生起次第,或依胎生等於彼彼有顯示生命體生起次第而順說轉起。其他雖有彼義,非唯為彼義而轉起,因有其他義。但此唯為彼義,故說此為彼義。 觀察時在正覺前分轉起了了知彼彼緣生的前分通達,隨順彼隨行彼所證得的老死等以生等為因,為顯示彼而此逆說轉起。或配合觀察時逆說轉起。因為世尊說示時觀察陷於苦惱的世間為顯示前分...而說示。食愛慾等是現在世,行無明是過去世,以此意趣說"乃至引至過去世"。或食由愛慾生起是未來世,愛慾等是現在,行無明是過去。但顯示現見果後由顯示彼因而顯示果因相續是合適的,故食由前愛慾生起是現在世,愛慾等是過去,行無明是更過去,為顯示輪迴無始而說。"乃至過去世"意為乃至更過去世是合適的。或四食為未來再有生的食因,由說"我不說食為...如是不說我時,若有如是問'尊者,識食為何?'此是善問,此中善答,識食為未來再有生",由與彼相應故有觸思,由為彼轉起因故有段食。因為由彼支援色身,欲求彼故有欲識策勵。因為說食為信等、貪等的近依。所以彼等攝入業輪迴的食是現在世,在此方式中唯前義合適。 從過去世起"如是諸比丘,緣無明有行"等;

2.2) atīte, tato parañca hetuphalapaṭipāṭiṃ paccakkhabhūtānaṃ āhārānaṃ nidānadassanavasena ārohitvā nivattanena vinā abujjhantānaṃ taṃsandassanatthaṃ sā ayaṃ desanā pavattāti attho. Anāgataddhahetusamuṭṭhānato pabhutīti anāgatassa bhavassa hetubhūtānaṃ dhammānaṃ uppattito paṭṭhāya. Anāgataddhasandassanatthanti anāgataddhuno appaṭivijjhantānaṃ apassantānaṃ paccakkhaṃ paccuppannaṃ hetuṃ dassetvā hetuphalaparamparāya tassa sandassanatthanti attho. Ettha ca ādito paṭṭhāya yāva pariyosānā, pariyosānato ca paṭṭhāya yāva ādi pavattā desanā dvādasaṅgā, tato eva tisandhi catusaṅkhepā. Majjhato paṭṭhāya yāva ādi pavattā desanā aṭṭhaṅgā dvisandhi tisaṅkhepā. Majjhato pana paṭṭhāya yāva pariyosānā pavattā desanā chaḷaṅgā dvisandhi tisaṅkhepā. 『『Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati, taṇhāpaccayā upādāna』』ntiādinā (saṃ. ni. 2.53, 57) majjhato paṭṭhāya yāva pariyosānā pavattā desanā ekasandhi dvisaṅkhepā. Evaṃ ayaṃ anekaṅgā eva paṭiccasamuppādadesanā āgatā. Ekaṅgavasenāpi ca paṭiccasamuppādadesanā labbhateva. Yathāha –

『『Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti 『iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati. Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī』ti. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhavedanā』』ti (saṃ. ni.

我來為您直譯這段巴利文： 2.2.從過去,從彼後由現見諸食顯示因果次第的因緣而上升,為顯示彼給無覺悟不返之人,故此說示轉起,此為義。"從未來世因生起起"即從作為未來有之因的諸法生起起。"為顯示未來世"意為為不通達不見未來世者顯示現見現在因後由因果相續顯示彼。此中從始至終,從終至始轉起的說示為十二支,由此即三結四略。從中至始轉起的說示為八支二結三略。但從中至終轉起的說示為六支二結三略。"諸比丘,于結縛諸法住隨觀味者愛增長,緣愛有取"等從中至終轉起的說示為一結二略。如是此緣起說示以多支而來。也以一支方式得緣起說示。如說: "此中,諸比丘,多聞聖弟子如理作意緣起:'如是此有時此有,此生時此生。此無時此無,此滅時此滅。'諸比丘,緣樂所感觸生起樂受。";;

2.62) –

Ādi. Ettha hi 『『phassapaccayā』』ti ettako eva paṭiccasamuppādo vutto. Tenetaṃ viññāyati 『『ekaṅgapaṭiccasamuppādo』』ti.

Tattha imasmiṃ sati idaṃ hotīti imasmiṃ avijjādike paccaye sati idaṃ saṅkhārādikaṃ phalaṃ hoti. Imassuppādā idaṃ uppajjatīti imassa avijjādikassa paccayassa uppādā idaṃ saṅkhārādikaṃ phalaṃ uppajjatīti attho. Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatīti avijjādīnaṃ abhāve saṅkhārādīnaṃ abhāvassa, avijjādīnaṃ nirodhā saṅkhārādīnaṃ nirodhassa ca vacanena purimasmiṃ paccayalakkhaṇe niyamo dassito hoti 『『imasmiṃ sati eva, na asati, imassa uppādā eva, na nirodhā』』ti. Tenetaṃ lakkhaṇaṃ antogadhaniyamaṃ idha paṭiccasamuppādassa vuttanti daṭṭhabbaṃ.

Nirodhoti ca avijjādīnaṃ virāgādhigamena āyatiṃ anuppādo appavatti. Tathā hi vuttaṃ 『『avijjāyatveva asesavirāganirodhā』』tiādi (mahāva. 1; udā. 3). Nirodhavirodhī ca uppādo, yena so uppādavirodhibhāvena vutto 『『imassa nirodhā idaṃ nirujjhatī』』ti, tenetaṃ dasseti 『『anirodho uppādo nāma, so cettha atthibhāvotipi vuccatī』』ti. 『『Imasmiṃ sati idaṃ hotī』』ti idameva hi lakkhaṇaṃ pariyāyantarena 『『imassuppādā idaṃ uppajjatī』』ti vadantena parena purimaṃ visesitaṃ hoti, tasmā na dharamānataṃyeva sandhāya 『『imasmiṃ satī』』ti vuttaṃ, atha kho maggena aniruddhabhāvañcāti viññāyati. Yasmā ca 『『imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī』』ti (udā. 2) dvidhāpi uddiṭṭhalakkhaṇassa nirodhassa niddesaṃ vadantena 『『avijjāyatveva asesavirāganirodhā saṅkhāranirodho』』tiādinā (mahāva. 1; udā. 3) nirodho eva vutto, tasmā natthibhāvopi nirodho evāti natthibhāvaviruddho atthibhāvo anirodhoti dassitaṃ hoti. Tena anirodhasaṅkhātena atthibhāvena uppādaṃ viseseti. Tato na idha attalābhamattaṃ uppādoti adhippeto, atha kho anirodhasaṅkhāto atthibhāvo cāti ayamattho vibhāvitoti evametaṃ lakkhaṇadvayavacanaṃ aññamaññaṃ visesanavisesitabbabhāvena sātthakanti veditabbaṃ.

Ko panāyaṃ anirodho nāma, yo atthibhāvo, uppādoti ca vuccatīti? Appahīnabhāvo, anibbattitaphalatāppahīnārahatāhi phaluppādanārahatā ca. Ye tehi pahātabbā akusalā dhammā, tesaṃ ariyamaggena asamugghātitabhāvo, ye pana na pahātabbā kusalābyākatā dhammā, yāni tesu saṃyojanāni akhīṇāsavānaṃ, tesaṃ aparikkhīṇatā ca. Asamugghātitānusayatāya hi sasaṃyojanākhandhappavatti paṭiccasamuppādo. Tathā hi vuttaṃ –

『『Yāya ca, bhikkhave, avijjāya nivutassa bālassa, yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā, sā ca taṇhā aparikkhīṇā. Taṃ kissa hetu? Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya, tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā jarāmaraṇenā』』ti (saṃ. ni. 2.19) –

Ādi. Khīṇasaṃyojanānaṃ pana avijjāya abhāvato saṅkhārānaṃ, taṇhupādānānaṃ abhāvato upādānabhavānaṃ na sambhavoti vaṭṭassa upacchedo paññāyati. Tenevāha –

『『Channantveva, phagguna, phassāyatanānaṃ asesavirāganirodhā phassanirodho, phassanirodhā vedanānirodho』』ti (saṃ. ni.

我來為您直譯這段巴利文： 2.62.等。此中說只有"緣觸"這麼多緣起。由此了知"一支緣起"。 此中"此有時此有"即此無明等緣有時此行等果有。"此生時此生"意為此無明等緣生時此行等果生。"此無時此無,此滅時此滅"由說無明等無時行等無,無明等滅時行等滅,顯示前緣相中的決定"唯此有時,非無時,唯此生時,非滅時"。由此應見此相含決定,此中說為緣起。 "滅"即無明等由證得離貪故未來不生不轉起。如是說"由無明無餘離貪滅"等。與滅相違為生,由彼生違滅性故說"由此滅此滅",由此顯示"不滅名為生,此中此也說為有"。因為此"此有時此有"相以另一方式說"此生時此生"由後者使前者成特殊,所以不僅關係住立而說"此有時",而且了知由道未滅性。因為以"此無時此無,此滅時此滅"二種說示相的滅的解說說"由無明無餘離貪滅故行滅"等只說滅,所以無也只是滅,故顯示與無相違的有為不滅。由此以稱為不滅的有使產生特殊。由此此中不意指生起得自身而已,而且有稱為不滅的有,此義已顯示,如是應知此二相說以互相特殊能特殊性而有義。 何為此稱為不滅,即有、生?未斷性,未生果性未斷應性及應生果性。凡由彼等應斷的不善法,彼等由聖道未斷絕性,凡不應斷的善無記法,凡未盡漏者于彼等的結,彼等未盡性。因為由未斷隨眠性故有結蘊轉起為緣起。如是說: "諸比丘,由覆蓋愚人的無明,由相應的愛慾此身生起,彼愚人無明未斷,彼愛未盡。何因?諸比丘,愚人未正行梵行令苦盡,所以愚人身壞時趣身,彼趣身者不脫生老死"等。 但諸盡結者由無無明故無諸行,由無愛取故無取有不生起,故顯示輪迴斷。即由此說: "賢譽,由六觸處無餘離貪滅故觸滅,由觸滅故受滅"等;;

2.12) –

Ādi. Na hi aggamaggādhigamato uddhaṃ yāva parinibbānā saḷāyatanādīnaṃ appavatti, atha kho natthitā, nirodhasaddavacanīyatā, khīṇasaṃyojanatāti nirodho vutto. Apica cirakatampi kammaṃ anibbattitaphalatāya, appahīnārahatāya ca phalārahaṃ santaṃ eva nāma hoti, na nibbattitaphalaṃ, nāpi pahīnārahanti phaluppattipaccayānaṃ avijjāsaṅkhārādīnaṃ vuttanayena phalārahabhāvo anirodhoti veditabbaṃ. Evaṃ aniruddhabhāveneva hi yena vinā phalaṃ na sambhavati, taṃ kāraṇaṃ atītādipi 『『imasmiṃ satī』』ti iminā vacanena vuttaṃ. Tato eva ca avusitabrahmacariyassa appavattidhammataṃ anāpanno paccayuppādo kālabhedaṃ anāmasitvā anivattitāya eva 『『imassuppādā』』ti vutto. Atha vā avasesapaccayasamavāye avijjamānassāpi vijjamānassa viya pageva vijjamānassa yā phaluppattiabhimukhatā, sā 『『imassuppādā』』ti vuttā. Tadā hi tato phalaṃ uppajjatīti tadavatthaṃ kāraṇaṃ phalassa uppādanabhāvena upaṭṭhitaṃ uppatitaṃ nāma hoti, na vijjamānampi atadavatthanti tadavatthatā uppādoti veditabbā.

Tattha 『『satī』』ti iminā vijjamānatāmattena paccayabhāvaṃ vadanto abyāpārataṃ paṭiccasamuppādassa dasseti. Uppādāti uppattidhammataṃ, asabbakālabhāvitaṃ, phaluppattiabhimukhatañca dīpento aniccataṃ paṭiccasamuppādassa dasseti. 『『Sati, na asati, uppādā, na nirodhā』』ti pana hetuatthehi bhummanissakkavacanehi samatthitaṃ nidānasamudayajātipabhavabhāvaṃ paṭiccasamuppādassa dasseti. Hetuatthatā cettha bhummavacane yassa bhāvena tadavinābhāviphalassa bhāvo lakkhīyati, tattha pavattiyā veditabbā, yathā adhanānaṃ dhane ananuppadīyamāne dāliddiyaṃ vepullamagamāsi (dī. ni. 3.91), nipphanne sasse subhikkhaṃ jāyatīti ca. Nissakkavacanassāpi hetuatthatā phalassa pabhave pakatiyañca pavattiyā, yathā 『『kalalā hoti abbudaṃ, abbudā jāyate pesī』』ti (saṃ. ni. 1.235; kathā. 692), 『『himavatā gaṅgā pabhavati, siṅgato saro jāyatī』』ti ca. Avijjādibhāvena ca tadavinābhāvisaṅkhārādibhāvo lakkhīyati, avijjādīhi ca saṅkhārādayo pabhavanti, pakarīyanti cāti tesaṃ pabhavo, pakati ca, tasmā tadatthadīpanatthaṃ 『『imasmiṃ sati imassuppādā』』ti hetuatthā bhummanissakkaniddesā katā.

Yasmā cettha 『『imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī』』ti saṅkhepena uddiṭṭhassa paṭiccasamuppādassa 『『avijjāpaccayā saṅkhārā』』tiādiko niddeso, tasmā yathāvutto atthibhāvo, uppādo ca tesaṃ tesaṃ paccayuppannadhammānaṃ paccayabhāvoti viññāyati. Na hi aniruddhatāsaṅkhātaṃ atthibhāvaṃ, uppādañca anivattasabhāvatāsaṅkhātaṃ, udayāvatthatāsaṅkhātaṃ vā 『『satiyeva, na asati, uppādā eva, na nirodhā』』ti antogadhaniyamehi vacanehi pakāsitaṃ muñcitvā añño paccayabhāvo nāma atthi, tasmā yathāvutto atthibhāvo, uppādo ca paccayabhāvoti veditabbo. Yepi hi paṭṭhāne āgatā hetuādayo catuvīsati paccayā, tepi etasseva paccayabhāvassa visesāti veditabbā. Tathā yvāyaṃ mūlahetunidānasambhavapabhavādipariyāyehi , uppādaṭṭhiti pavattaṭṭhiti nimittaṭṭhiti āyūhanaṭṭhiti saṃyogaṭṭhiti palibodhaṭṭhitītiādipariyāyehi ca pakāsito kāraṇattho, sopi ettheva antogadhoti daṭṭhabbo.

我來為您直譯這段巴利文： 2.12.等。因為從得上道后直至般涅槃六處等非不轉起,而是無性、可說為滅、盡結性故說滅。又即使久作的業由未生果性及未斷應性故稱為有果,非已生果,非已斷應,故應知果生緣的無明行等如說方式有果性為不滅。如是隻由未滅性,離此果不生起,彼因即使過去等以"此有時"此說而說。由此即未行梵行者未得不轉起法性的緣生不觸及時差由未轉故說"此生時"。或者余緣和合時雖不存在如存在,何況已存在的趣向果生性,彼說為"此生時"。因為爾時從彼生果故,爾時彼狀態因以生果性而現起名為生起,非存在亦非彼狀態,故應知彼狀態性為生。 此中以"有時"說以存在性而已為緣性,顯示緣起的無作用性。以"生時"顯示生法性、非一切時性及趣向果生性,顯示緣起的無常性。以"有時非無時,生時非滅時"以因義的處所出格詞顯示緣起的因緣集生起性。此中處所詞的因義應知于由彼有性而見彼不離果有性中轉起,如不施財于貧者時貧困增大,稻成熟時豐收生。出格詞的因義于果的生起及本性轉起,如"從羯羅羅有頞部陀,從頞部陀生閉尸",如"從雪山生恒河,從角生池"。由無明等性而見不離彼的行等性,由無明等而生起行等,由彼等作成,故彼等為生起、本性,所以為顯示彼義作"此有時此生時"因義的處所出格說示。 因為此中"此有時此有,此生時此生"略說的緣起的"緣無明有行"等解說,所以了知如說有性及生為彼彼緣生法的緣性。因為離開以"唯有時非無時,唯生時非滅時"含決定的語詞所顯示的稱為未滅性的有性及稱為未轉性或稱為生起狀態性的生而外,無有其他緣性,所以應知如說有性及生為緣性。因為即使論母中來的因等二十四緣,也應知為此緣性的差別。如是以根因緣生起等異名,以生住轉住相住策勵住結合住障礙住等異名所顯示的因義,也應見攝入於此中。

1. Mūlakāraṇasaddaṃ apekkhitvā na akāraṇanti napuṃsakaniddeso, akāraṇāti attho. Akāraṇaṃ yadi siyā, suttaṃ paṭibāhitaṃ siyāti dassento 『『āsavasamudayā』』ti suttaṃ āharati. Pariyāyo kāraṇaṃ. Vaṭṭakathāya sīsabhāvo vaṭṭahetuno kammassāpi hetubhāvo. Tattha bhavataṇhāyapi hetubhūtā avijjā, tāya paṭicchāditādīnave bhave taṇhāya uppajjanato avijjā visesena sīsabhūtāti 『『mūlakāraṇa』』nti vuttā.

Purimāya koṭiyā apaññāyamānāya uppādavirahato niccataṃ gaṇheyyāti āha 『『evaṃ cetaṃ, bhikkhave, vuccatī』』tiādi. Tena ito pubbe uppannapubbatā natthīti apaññāyanato purimakoṭiapaññāyanaṃ vuttanti imamatthaṃ dasseti.

1. Avijjātaṇhāhetukkamena phalesu vattabbesu 『『sugatiduggatigāmino』』ti vacanaṃ saddalakkhaṇāvirodhanatthaṃ. Pūjitassa hi dvande pubbanipāto. Savarā kira maṃsassa aṭṭhinā alagganatthaṃ punappunaṃ tāpetvā koṭṭetvā uṇhodakaṃ pāyetvā virittaṃ sūnaṃ aṭṭhito muttamaṃsaṃ gāviṃ mārenti. Tenāha 『『aggisantāpā』』tiādi. Tattha yathā vajjhagāvī ca avijjābhibhūtatāya yathāvuttaṃ uṇhodakapānaṃ ārabhati, evaṃ puthujjano yathāvuttaṃ duggatigāmikammaṃ. Yathā pana sā uṇhodakapāne ādīnavaṃ disvā taṇhāvasena sītudakapānaṃ ārabhati, evaṃ puthujjano avijjāya nātibalavabhāvato duggatigāmikamme ādīnavaṃ disvā taṇhāvasena sugatigāmikammaṃ ārabhati. Dukkhe hi avijjaṃ taṇhā anuvattati, sukhe taṇhaṃ avijjāti.

586.Katthaci sutte. Ekadhammamūlikaṃ desananti avijjātaṇhāsu ekoyeva dhammo mūlaṃ etissāti ekadhammamūlikā, taṃ, tattha ekaṃ eva dhammaṃ mūlaṃ katvā paṭiccasamuppādadesanaṃ desetīti attho. Upanisīdati phalaṃ etthāti upanisā, kāraṇaṃ, avijjā upanisā etesanti avijjūpanisā. Assādānupassinoti upādāniyesu tebhūmakadhammesu visayabhūtesu assādetabbato assādasaññitaṃ sukhasomanassaṃ anupassanasīlassa. Appahīnāvijjatāya bālalakkhaṇayogena bālassa. Evanti avijjānivutattā, taṇhāsaṃyuttattā ca. Ayaṃ kāyoti ayaṃ mamañceva tumhākañca paccakkhabhūto saviññāṇakakāyo khandhapañcakaṃ. 『『Saḷāyatanapaccayā phasso』』ti (mahāva. 1; udā. 1) vacanato phassakāraṇañcetaṃ vuccatīti āyatanacchakkaṃ vā. Samudāgatoti uppanno. Bahiddhā ca nāmarūpanti bahiddhā saviññāṇakakāyo khandhapañcakaṃ, saḷāyatanāni vā. Itthetanti itthaṃ etaṃ. Attano ca paresañca pañcakkhandhā dvādasāyatanāni dvārālambanabhāvena vavatthitāni dvayaṃ nāmāti attho. Dvayaṃ paṭicca phassoti aññattha cakkhurūpādīni dvayāni paṭicca cakkhusamphassādayo vuttā, idha pana ajjhattikabāhirāni āyatanāni, mahādvayaṃ nāma kiretanti vuttaṃ. Ayamettha adhippāyo – aññattha 『『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso』』tiādinā (ma. ni. 1.204, 400; 3.421, 425, 426; saṃ. ni. 2.44;

我來為您直譯這段巴利文： 584"根因"詞關係故作中性說"非因",意為非因。若是非因,則違背經,為顯示此而引"漏集"經。方便為因。輪迴說的最上性,輪迴因的業也為因性。此中有愛的因性無明,由彼覆蓋過患故於有生愛,無明特別為最上性故說"根因"。 由不知前際故無生,會執為常,故說"諸比丘,如是說此"等。由此顯示此義:由不知從此前已生故說不知前際。 585.以無明愛因次第說諸果時,"趣善趣惡趣"說為不違語法相。因為複合詞中尊貴者前說。據說獵人為使肉不粘骨而再三烤打,飲熱水使清凈,殺死牛使肉離骨。故說"火熱"等。此中如將殺牛由無明勝故開始如說飲熱水,如是凡夫如說惡趣業。如彼見飲熱水過患由愛故開始飲冷水,如是凡夫由無明不甚強力見惡趣業過患由愛故開始善趣業。因為于苦愛隨無明,於樂無明隨愛。 586"某經中。一法根本說"即無明愛中唯一法為此根本為一法根本,彼意為于彼以唯一法為根本而說緣起說。果親近依止此為親依,因,無明為親依彼等為無明親依。"隨觀味"為于所執三界法成為境界中由應味故隨觀稱為味的樂喜性。由未斷無明故結合愚者相為愚者。"如是"由無明所覆,由愛相應故。"此身"即此我及你等現見有識身五蘊。由說"緣六處有觸"故說此為觸因,或說六處。"生起"即生。"外名色"即外有識身五蘊,或六處。"如是此"即如是此。意為自他五蘊十二處以門所緣性而住立名為二。"緣二有觸"於他處說緣眼色等二有眼觸等,但此中說內外處,據說此名為大二。此中此意趣 - 於他處以"緣眼及色生眼識,三和合為觸"等;

4.60; kathā. 465) cakkhu ceva rūpā ca…pe… mano ceva dhammā cāti vuttāni dvayāni paṭicca cakkhusamphassādayo vuttā. Idha pana 『『ayañceva kāyo』』ti cakkhādinissaye sesadhamme cakkhādinissite eva katvā vuttaṃ cakkhādikāyaṃ ekattena 『『ajjhattikāyatana』』nti gahetvā, 『『bahiddhā ca nāmarūpa』』nti vuttaṃ rūpādiārammaṇaṃ ekatteneva 『『bāhirāyatana』』nti tāni ajjhattikabāhirāni āyatanāni paṭicca phasso vutto, tasmā mahādvayametanti.

Evañca katvā attano ca parassa ca pañcahi khandhehi, chahi āyatanehi cāti ayamattho dīpetabbovāti vuttaṃ. 『『Ayaṃ kāyo』』ti hi vuttāni sanissayāni cakkhādīni attano pañcakkhandhā, 『『bahiddhā nāmarūpa』』nti vuttāni rūpādīni paresaṃ. Tathā ayaṃ kāyo attano cha ajjhattikāni āyatanāni, bahiddhā nāmarūpaṃ paresaṃ bāhirānīti. Aññathā ajjhattikāyatanamatte eva 『『ayaṃ kāyo』』ti vuttena ajjhattikāyatanāneva attano pañcakkhandhā hontīti attano ca paresañca pañcahi khandhehi dīpanā na sambhaveyyāti. Saḷevāyatanānīti saḷeva phassakāraṇāni, yehi kāraṇabhūtehi āyatanehi uppannena phassena phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedeti. Ādi-saddena 『『etesaṃ vā aññatarena. Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassā』』tiādi (saṃ. ni. 2.19) yojetabbaṃ. Imasmiñhi sutte saṅkhāre avijjātaṇhānissite eva katvā kāyaggahaṇena viññāṇanāmarūpasaḷāyatanāni gahetvā tasmiṃ kāye saḷāyatanānaṃ phassaṃ taṃnissitameva katvā vedanāya visesapaccayabhāvaṃ dassentena bhagavatā bālapaṇḍitānaṃ atītaddhāvijjātaṇhāmūlako vedanānto paṭiccasamuppādo dassito. Puna ca bālapaṇḍitānaṃ visesaṃ dassentena –

『『Yāya ca, bhikkhave, avijjāya nivutassa bālassa, yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā, sā ca taṇhā aparikkhīṇā. Taṃ kissa hetu? Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya. Tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā…pe… dukkhasmāti vadāmī』』ti (saṃ. ni. 2.19) –

Vedanāpabhavaṃ sāvijjaṃ taṇhaṃ dassetvā, upādānabhave ca tannissite katvā 『『kāyūpago hotī』』tiādinā jātiādike dassentena paccuppannahetusamuṭṭhānato pabhuti ubhayamūlavasena paṭiccasamuppādo vutto, tabbipariyāyena ca paṇḍitassa paccuppannahetuparikkhayato pabhuti ubhayamūlako paṭilomapaṭiccasamuppādoti.

我來為您直譯這段巴利文： 4.60.等所說緣眼及色等...乃至意及法等二而說有眼觸等。但此中"此身"說以眼等所依余法為眼等所依,以一性攝眼等身為"內處",以"外名色"說色等所緣以一性為"外處",說緣彼內外處有觸,所以此為大二。 如是作已應顯示以自他五蘊及六處此義故說。因為"此身"所說有所依眼等為自五蘊,"外名色"所說色等為他。如是此身為自六內處,外名色為他外處。否則唯內處說"此身"時內處即為自五蘊,則不能顯示以自他五蘊。"六處"即六觸因,由彼等作因處生起的觸所觸,愚者感受苦樂。以"等"字應配合"或彼等任一。諸比丘,無明所覆的賢者,愛相應的"等。因為此經世尊以行為無明愛所依,以身攝取識名色六處,以彼身六處的觸為彼所依,顯示為受的特殊緣,顯示愚者賢者以過去世無明愛為根至受的緣起。又顯示愚者賢者的區別: "諸比丘,由覆蓋愚者的無明,由相應的愛此身生起,彼愚者無明未斷,彼愛未盡。何因?諸比丘,愚者未正行梵行令苦盡。所以愚者身壞時趣身,彼趣身者不脫生...乃至...苦,我說。" 顯示受生有無明的愛,以取有為彼所依,以"趣身"等顯示生等,從現在因生起起以二根方式說緣起,以相反方式賢者從現在因盡起以二根方式說逆緣起。

587.Pūretunti vaḍḍhetuṃ, upacinitunti attho. Duggatigāmikammassa visesapaccayattā avijjā 『『avindiyaṃ vindatī』』ti vuttā, tathā visesapaccayo vindiyassa na hotīti 『『vindiyaṃ na vindatī』』ti ca. Attanissitāni katvā cakkhuviññāṇādīnaṃ pavattanaṃ uppādanaṃ āyatanaṃ. Sammohabhāveneva anabhisamayabhūtattā aviditaṃ aññātaṃ karoti. Antavirahite javāpetīti vaṇṇāgamavipariyāyavikāravināsadhātuatthavisesayogehi pañcavidhassa niruttilakkhaṇassa vasena a-kāra vi-kāra ja-kāre gahetvā aññesaṃ vaṇṇānaṃ lopaṃ, ja-kārassa ca dutiyassāgamaṃ katvā 『『avijjā』』ti vuttaṃ. Byañjanatthaṃ vatvā sabhāvatthaṃ dassetuṃ 『『apicā』』tiādi vuttaṃ. Cakkhuviññāṇādīnaṃ vatthārammaṇāni 『『idaṃ vatthu, idaṃ ārammaṇa』』nti avijjāya ñātuṃ na sakkāti avijjā tappaṭicchādikā vuttā. Vatthārammaṇasabhāvachādanato eva avijjādīnaṃ paṭiccasamuppādabhāvassa, jarāmaraṇādīnaṃ paṭiccasamuppannabhāvassa ca chādanato paṭiccasamuppādapaṭiccasamuppannacchādanaṃ veditabbaṃ.

Apaccakkhitvāti paccakkhānaṃ akatvā apaṭikkhipitvā. Upakārakaṭṭho paccayaṭṭho yathā piṇḍapātādi sarīrassa.

Saṅkhatamabhisaṅkharontīti yathā saṅkhataṃ hoti, evaṃ abhisaṅkharonti. Saṅkhārasaddaggahaṇena āgatā saṅkhārā saṅkhārasaddena āgatasaṅkhārā. Yadipi avijjāpaccayā saṅkhārāpi saṅkhārasaddena āgatā, te pana imissā desanāya padhānāti visuṃ vuttā, tasmā 『『duvidhā』』ti ettha saṅkhārasaddena āgatasaṅkhāresu abhisaṅkharaṇakasaṅkhāraṃ vajjetvā tadaññe saṅkhārasaddena āgatasaṅkhārā yojetabbā. Saṅkhārasaddena āgatasaṅkhārāti vā samudāyo vutto. Tadekadesā ca idha vaṇṇetabbabhāvena gahitā avijjāpaccayā saṅkhārā, tasmā vaṇṇetabbasabbasaṅgāhakavasena duvidhatā vuttāti veditabbā. 『『Paṭhamaṃ nirujjhati vacīsaṅkhāro』』tiādinā (ma. ni. 1.464) vitakkavicāraassāsapassāsasaññāvedanāvacīsaṅkhārādayo vuttā, na avijjāpaccayā saṅkhāresu vuttā kāyasañcetanādayo.

Saṅkhatasaṅkhārā nāma yathāsakaṃ paccayehi saṅkhatattā. Satipi paccayanibbattānaṃ sabbesampi saṅkhatabhāve 『『mametaṃ phala』』nti tatthābhimukhena viya kammunā nibbattitattā tebhūmakavipākakaṭattārūpesu sātisayo saṅkhatabhāvoti adhippāyena aṭṭhakathāyaṃ (visuddhi.

我來為您直譯這段巴利文： 587"充滿"即增長,意為積集。由為惡趣業的特殊緣,無明說為"得不應得",如是非特殊緣于應得故說"不得應得"。以自所依而轉起生起眼識等為處。由迷癡性故為不通達性而使成為未知未了。使奔無邊際即以音聲來轉變壞滅界義特殊結合,由五種語言相力取a音vi音ja音,其他音刪除,ja音第二位來而說"無明"。說了字義后為顯示自性義說"又"等。眼識等的所依所緣"此所依,此所緣"由無明不能知,故說無明覆蔽彼。由覆蔽所依所緣自性故覆蔽無明等為緣起性,老死等為緣生性,應知覆蔽緣起及緣生。 "不捨斷"即不作舍斷不排除。資助義為緣義如托缽食等對身體。 "作有為"即如為有為而作。"以行詞所攝行"即以行詞所來的行。雖然緣無明的行也由行詞所來,但彼等為此說的主要故別說,所以"二種"此中於以行詞所來的行中除去作行外,其餘以行詞所來的行應配合。或以行詞所來的行說為總合。彼一分此中以應闡釋性取緣無明的行,所以應知以攝一切應闡釋力說二種性。以"先滅語行"等說尋伺出入息想受語行等,不說緣無明行中說的身思等。 "有為行"名由各自緣作有為故。雖然由緣所生的一切有有為性,由業如趣向"此我果"而生故,於三界異熟及所作色中殊勝有為性,此為義趣于註釋中;;;

2.587) kammanibbattānaṃ abhisaṅkhatasaṅkhāratā vuttā. Pāḷiyaṃ pana tathā āgataṭṭhānassa abhāvato 『『tepi …pe… ettheva saṅgahaṃ gacchantī』』ti vuttaṃ. Aniccā vata saṅkhārāti vuttā ubhuādisamuṭṭhānāpi sabbadhammā. Abhisaṅkharaṇakasaṅkhāroti vuccati attano phalassa abhisaṅkharaṇato. Kāyapayogasamuṭṭhāpanavīriyaṃ kāyikavīriyaṃ. Abhisaṅkhārassāti payogavegassa.

Vācaṃ saṅkharotīti vacīsaṅkhāro. Kāyena saṅkharīyatīti kāyasaṅkhāro. Cittena saṅkharīyati, cittaṃ vā saṅkharotīti cittasaṅkhāro. Saṅkhepato pana sabbepi yathārahaṃ saṅkharonti, saṅkharīyantīti ca saṅkhārāti veditabbā. Vuttanti saṅkhāraṭṭhapaccayaṭṭhādimāha.

Namatīti ekantasārammaṇatāya ārammaṇābhimukhaṃ namati. Paritassatīti pipāsati, taṇhāparitāpatāya vā vicalati. Upādiyatīti daḷhaṃ ādiyati. Bhavatīti upapattibhavaṃ sandhāyāha. Bhāvayatīti kammabhavaṃ. Cuti khandhānaṃ maraṇanti 『『maranti etenā』』ti vuttaṃ. Dukkhā vedanā uppādadukkhā, ṭhitidukkhāti ca katvā 『『dvedhā khaṇatī』』ti vuttaṃ. Āyāso parissamo visādo.

Niddiṭṭhanayadassananti yathāniddiṭṭhavidhisandassanaṃ. Kevala-saddo asammissavācako ca hoti 『『kevalā sālayo』』tiādīsu, niravasesavācako ca 『『kevalā aṅgamagadhā』』tiādīsu, tasmā dvidhāpi atthaṃ vadati. Tattha asammissassāti sukharahitassa. Na hi ettha kiñci uppādavayarahitaṃ atthi. Sakalassāti sabbabhavādigatassa, sabbakālikassa ca.

1. 『『Lakkhaṇekavidhādito』』ti ettha ādi-saddo paccekaṃ parisamāpetabboti dassento āha 『『lakkhaṇādito』』ti. Sampayutte, taṃsamaṅgipuggale vā sammohayatīti sammohanarasā. Ārammaṇasabhāvassa chādanaṃ hutvā gayhatīti chādanapaccupaṭṭhānā. 『『Āsavasamudayā avijjāsamudayo』』ti (ma. ni. 1.103) vacanato āsavapadaṭṭhānā. Paṭisandhijananatthaṃ āyūhanti byāpāraṃ karontīti āyūhanarasā. Rāsikaraṇaṃ vā āyūhanaṃ. Cetanāsabhāvattā cetanā hutvā gayhatīti cetanāpaccupaṭṭhānā. Nāmarūpassa purecārikabhāvena pavattatīti pubbaṅgamarasaṃ. Purimabhavena saddhiṃ ghaṭanaṃ hutvā gayhatīti paṭisandhipaccupaṭṭhānaṃ. Viññāṇena saha, aññamaññañca sampayujjatīti sampayogarasaṃ. Samaṃ pakārehi yogo sampayogo. Visuṃ abhāvo avinibbhogo. Rūpaṃ sampayogābhāvato vikiratīti vikiraṇarasaṃ. Tato eva hi pisiyamānā taṇḍulādayo vikiranti, cuṇṇībhūtā viddhaṃsanti, nāmassa kadāci kusalādibhāvopi atthīti tato visesanatthaṃ 『『abyākatapaccupaṭṭhāna』』nti vuttaṃ. 『『Acetano abyākato』』ti (visuddhi. 1.311; vibha. aṭṭha. 173) ettha viya anārammaṇatā vā abyākatatā daṭṭhabbā. Āyatanalakkhaṇanti ghaṭṭanalakkhaṇaṃ, āyānaṃ tananalakkhaṇaṃ vā. Dassanassa yathāsakaṃ visayaggahaṇassa karaṇato dassanarasaṃ. 『『Dassanādirasa』』nti pana sammohavinodaniyaṃ vuttaṃ. Vatthudvārabhāvapaccupaṭṭhānaṃ yathārahaṃ viññāṇamanoviññāṇadhātūnanti adhippāyo. Vatthuggahaṇañcettha cakkhādipañcakāpekkhaṃ. Akusalavipākupekkhāya aniṭṭhabhāvato dukkhena, itarāya iṭṭhabhāvato sukhena saṅgahitattā 『『sukhadukkhapaccupaṭṭhānā』』ti vuttaṃ. Dukkhasamudayattā hetulakkhaṇā taṇhā. 『『Tatratatrābhinandinī』』ti (ma. ni. 1.91, 460; saṃ. ni.

我來為您直譯這段巴利文： 2.587.註釋中說由業所生為能作行性。但在聖典中因無如是來處故說"彼等...乃至...攝入於此"。"諸行實無常"說一切由觸等生起的諸法。說為"能作行"由作其果故。身加行生起的精進為身精進。"能行"即加行勢。 語行即作語。身行即由身所作。心行即由心所作,或作心。略說則一切如應作及被作為行應知。"說"即說行處緣處等。 "傾向"即由定有所緣性向所緣傾向。"渴求"即渴望,或由愛熱惱而動搖。"取著"即堅固執取。"有"說關係生有。"造作"即業有。死為諸蘊的死故說"由此而死"。苦受以生苦、住苦而作故說"二種掘"。憂惱為勞累沮喪。 "所說方式顯示"即如所說方法顯示。"唯"字說非混合如"唯有沙羅樹"等,說無餘如"唯有央伽、摩揭陀"等,所以說二種義。此中"非混合"即無樂。因為此中無有離生滅者。"完全"即一切有等趣,及一切時。 588"由相一性等"此中等字應各自結束故說"由相等"。令相應或具彼補特伽羅迷惑為迷惑作用。成為覆蓋所緣自性而取為覆蓋現起。由"漏集故無明集"說故以漏為足處。為結生故勤作加行為勤作用。或勤作為作聚。由思自性故成為思而取為思現起。以前行性轉起名色為先行作用。成為與前有結合而取為結生現起。與識俱及互相相應為相應作用。以種種方式結合爲相應。無別為不相離。色由無相應故分散為分散作用。所以被碾的稻等分散成粉碎,名有時為善等性故為別義說"無記現起"。應見如"無心無記"此中無所緣性為無記性。"處相"即碰觸相,或伸延所觸相。由作見等各自境取為見作用。但《除癡》中說"見等作用"。所依門性現起為識意識界等之意。此中所依攝取是關係眼等五。由不善異熟舍因非可愛性故攝於苦,其他由可愛性故攝於樂,故說"樂苦現起"。愛由苦集性故為因相。"彼彼歡喜;;;;

5.1081; vibha. 203; mahāva. 14) vacanato abhinandanarasā. Cittassa, puggalassa vā rūpādīsu atittabhāvo hutvā gayhatīti atittabhāvapaccupaṭṭhānā. Amuñcanarasaṃ taṇhādiṭṭhābhinivesavasena. Taṇhādaḷhattaṃ hutvā kāmupādānaṃ, sesāni diṭṭhi hutvā upaṭṭhahantīti taṇhādaḷhattadiṭṭhipaccupaṭṭhānaṃ. Kammupapattibhavavasena bhavassa lakkhaṇādayo yojetabbā.

我來為您直譯這段巴利文： 5.1081.說故為歡喜作用。成為心或補特伽羅於色等不滿足性而取為不滿足現起。由愛見執著力故為不捨作用。取成為愛堅固性為欲取,其餘成為見而現起為愛堅固性見現起。應配合有以業生有方式的相等。 provided by EasyChat

589.Mohādibhāvatoti ettha ādi-saddena ananubodhādīnaṃ saṅgaho. Dukkhādīsu aññāṇavasena appaṭipatti, asubhādīsu subhādivipallāsavasena micchāpaṭipatti. Diṭṭhivippayuttavasena vā appaṭipatti, diṭṭhisampayuttavasena micchāpaṭipatti. Dvārārammaṇatoti dvārato, ārammaṇato ca chasu dvāresu, chasu ārammaṇesu ca pavattanato. Ayaṃ pana vibhāgo na avijjāya eva, aññesupi paṭiccasamuppādaṅgesu arūpadhammānaṃ labbhatīti āha 『『sabbesupī』』ti.

Vipākadhammadhammādibhāvatoti ettha ādi-saddena nevasekkhānāsekkhasaṃyojaniyādibhāve saṅgaṇhāti. Catuyonisaṃvattanatoti catuyonipariyāpannattabhāvanibbattanato.

Lokiyavibhāgādibhāvatoti ettha ādi-saddena abyākatasappaccayasaṅkhatādibhāve saṅgaṇhāti. Sahetukāhetukāditoti ādi-saddena sasaṅkhārāsaṅkhārādibhede saṅgaṇhāti.

Kāmaṃ nāmarūpaṃ paccuppannaddhavasena vuccati, tathāpi yathā paccuppannaṃ, evaṃ atītānāgatampīti addhadvayapariyāpannassāpi nayato gahetabbattā vuttaṃ 『『atītādito tividha』』nti.

Sañjātisamosaraṇaṭṭhānatoti viññāṇataṃsampayuttadhammānaṃ uppattipavattidesabhāvato. 『『Bhūtappasādaviññāṇato』』ti pāṭho yutto. 『『Viññāṇādito』』ti pana paṭhanti. Ekasesanayena bāhirāyatanassāpi saṅgahe sati ādi-saddena tassa saṅgahitatā daṭṭhabbā. Nobhayagocaranti manāyatanamāha. Na hi arūpadhammānaṃ desavasena āsannatā, dūratā vā atthi aviggahattā, tasmā manāyatanassa gocaro manāyatanaṃ sampatto, asampatto vāti na vuccati. Phassādīnampīti ettha phasso tāva phusanasabhāvato, lokiyasāsavādibhāvato ca ekavidho. Paṭighasamphassaadhivacanasamphassabhedato, sahetukādibhāvato ca duvidho. Bhavattayapariyāpannato, vedanāttayasampayogato , ahetukaduhetukatihetukato ca tividho. Yonigativasena catubbidho, pañcavidho ca.

Vedanā anubhavanalakkhaṇato, lokiyasāsavādibhāvato ca ekavidhā. Pañcadvārikamanodvārikabhedato duvidhā. Sukhādibhedato tividhā. Yonigativasena catubbidhā, pañcavidhā ca. Chaḷārammaṇabhedato chabbidhā.

Taṇhā lokassa samudayabhāvato ekavidhā. Duvidhā diṭṭhisampayuttavippayuttabhāvato. Tividhā kāmabhavavibhavataṇhābhedato. Catubbidhā catumaggapaheyyato. Pañcavidhā rūpābhinandanādibhāvato. Chabbidhā chataṇhākāyabhedato.

Upādānaṃ ekavidhaṃ daḷhaggāhabhāvato. Duvidhaṃ taṇhādiṭṭhibhedato. Tividhaṃ bhavattayūpanissayabhāvato. Catubbidhaṃ kāmupādānādibhedato. Pañcavidhaṃ pañcagatisaṃvattanato.

Bhavo ekavidho lokiyasāsavādibhāvato. Duvidho kammupapattibhedato. Tividho kāmabhavādibhedato. Catubbidho caturupādānapaccayato. Pañcavidho pañcagatisaṃvattanato. Chabbidho kāmakammabhavādibhedato. Sattavidho sattaviññāṇaṭṭhitisaṅgahato. Aṭṭhavidho caturupādānapaccayakammabhavādibhedato. Navavidho kāmabhavādibhedato.

Jāti ekavidhā tattha tattha bhave paṭhamābhinibbattibhāvato. Duvidhā rūpakkhandhasaṅkhārakkhandhasaṅgahato. Tividhā bhavattayapariyāpannato. Yonigativasena catubbidhā, pañcavidhā ca. Iminā nayena jarāmaraṇādīnampi ekavidhādibhāvo veditabbo.

我來為您直譯這段巴利文： 589"迷癡等性"此中等字攝不瞭解等。由於苦等無知力故不行,由於不凈等見凈等顛倒力故邪行。或由離見力故不行,由具見力故邪行。"門所緣"即由門及所緣,於六門六所緣中轉起。但此分別不僅無明,其他緣起支中無色法亦得,故說"於一切"。 "異熟法法等性"此中等字攝非學非無學系縛等性。"趣四生"即生起四生所攝自體。 "世間分別等性"此中等字攝無記有緣有為等性。"有因無因等"等字攝有行無行等差別。 雖然名色說關係現在世,如是過去未來二世所攝亦應依理攝取故說"從過去等三種"。 "生起彙集處"即識及相應法生起轉起處所性。"從界凈及識"為適當讀法。但讀"從識等"。以一存法攝外處時,應見以等字攝彼。"非二行境"說意處。因為無色法由無形故無有依處的近遠,所以不說意處的行境為已至意處或未至。"觸等"此中首先觸由觸性,世間有漏等性故一種。由有對觸、增語觸差別,有因等性故二種。由三有所攝,相應三受,無因二因三因故三種。由生趣力四種及五種。 受由領納相,世間有漏等性故一種。由五門意門差別故二種。由樂等差別故三種。由生趣力四種及五種。由六所緣差別故六種。 愛由世間集性故一種。二種由相應離見性。三種由欲有愛非有愛差別。四種由四道所斷。五種由喜樂色等性。六種由六愛身差別。 取由堅執性故一種。由愛見差別故二種。由為三有近依性故三種。由欲取等差別故四種。由趣五趣故五種。 有由世間有漏等性故一種。由業生差別故二種。由欲有等差別故三種。由緣四取故四種。由趣五趣故五種。由欲業有等差別故六種。由攝七識住故七種。由緣四取業有等差別故八種。由欲有等差別故九種。 生由於彼彼有初生性故一種。由攝色蘊行蘊故二種。由三有所攝故三種。由生趣力故四種及五種。以此方式應知老死等亦一種等性。

1. Sokādīnampi gahitattā aṅgabahuttappasaṅge 『『dvādasevā』』ti aṅgavavatthānaṃ veditabbaṃ. Na hi sokādayo aṅgabhāvena vuttā, phalena pana kāraṇaṃ avijjaṃ mūlaṅgaṃ dassetuṃ te vuttā. Jarāmaraṇabbhāhatassa hi bālassa te sambhavantīti sokādīnaṃ jarāmaraṇakāraṇatā vuttā, na pana 『『kāyikāya dukkhāya vedanāya phuṭṭho』』ti ca sutte jarāmaraṇanimittañca dukkhaṃ saṅgahitanti taṃ tannimittānaṃ jarāmaraṇabbhāhatassa sambhave sādhakabhāvena vuttaṃ. Yasmā pana jarāmaraṇeneva sokādīnaṃ ekasaṅkhepo kato, tasmā tesaṃ jātipaccayatā yujjati. Jarāmaraṇapaccayabhāve hi avijjāya ekasaṅkhepo kātabbo siyā. Jātipaccayā pana jarāmaraṇaṃ , sokādayo ca sambhavantīti tattha jarāmaraṇaṃ ekantikaṃ aṅgabhāvena gahitaṃ. Sokādayo pana rūpabhavādīsu abhāvato anekantikā kevalaṃ pākaṭena phalena avijjānidassanatthaṃ gahitā. Tena anāgate jātiyā sati tato parāya paṭisandhiyā hetuhetubhūtā avijjā dassitāti bhavacakkassa avicchedo dassito hotīti. Suttañca sokādīnaṃ avijjā kāraṇanti etasseva atthassa sādhakaṃ daṭṭhabbaṃ, na sokādīnaṃ bālassa jarāmaraṇanimittatāmattassa. 『『Assutavā puthujjano』』ti hi vacanena avijjā sokādīnaṃ kāraṇanti dassitā, na ca jarāmaraṇanimittameva dukkhaṃ dukkhanti.

Aparo nayo jarāmaraṇampi paccayo, aññathā dvādasaṅgāni na paripūrenti. Kassa pana so paccayo? Sokādīnaṃ. Yadi evaṃ kasmā 『『jarāmaraṇapaccayā sokādayo sambhavantī』』ti avatvā 『『jātipaccayā jarāmaraṇaṃ, sokādayo ca sambhavantī』』ti vuttanti? Yasmā tadaññenapi dukkhadhammena phuṭṭhassa te sambhavanti, tasmā appahīnasaṃyojanassāpi tesaṃ tappaccayatā na ekaṃsikāti jātipaccayatāva vuttā. Atha vā jarāmaraṇaggahaṇena upapattibhavo saṅgahito. Upādinnakkhandhaparipāko hi āyuno saṃhāni, indriyānaṃ paripāko ca jarā, tesañca bhedo maraṇanti. Sati ca upapattibhave tattha katupacitaṃ, porāṇaṃ vā kammaṃ kammabhavo, kammādiupaṭṭhāne cutianantaraṃ paṭisandhiṃ janetīti upapattibhavo jātiyā paccayo, tasmā jarāmaraṇampi jātiyā paccayatāya paṭiccasamuppādo. Yasmā pana 『『bhavapaccayā jātī』』ti ettheva upapattibhavassa jātiyā paccayatā saṅgahitā, tasmā vuttapariyāyasaṅgahato ca 『『jarāmaraṇapaccayā jātī』』ti na vuttaṃ. Evaṃ jarāmaraṇassāpi paccayabhāvasiddhito paṭiccasamuppādatāti dvādasaṅgatā vavatthitāti veditabbā. Tenāha 『『dvādasevā』』tiādi. Ayaṃ tāvāti 『『desanābhedato』』tiādinā vuttaṃ atthasaṃvaṇṇanaṃ sandhāyāha.

Avijjāpaccayāsaṅkhārapadakathāvaṇṇanā

591.Ayaṃ panāti idāni vakkhamānaṃ. 『『Katamā ca, bhikkhave, avijjā dukkhe aññāṇa』』ntiādinā (ma. ni.

我來為您直譯這段巴利文： 590.由取憂等時,支增多過失中應知"唯十二"為支確定。因為憂等非以支性說,但為以果顯示因無明根支而說彼等。因為為老死所擊者愚者彼等生起,故說憂等為老死因性,但非如經"為身苦受所觸"中攝取老死因及苦,以彼為老死所擊者生起證成而說。但因老死與憂等作一攝故,彼等以生為緣是適當的。因為若為老死緣性則應與無明作一攝。但緣生有老死及憂等生起,此中老死必定取為支性。但憂等由色有等中無故不必定,僅取為以顯明果顯示無明。由此顯示未來有生故,彼后結生之因因性無明,故顯示有輪無斷。經應見證成憂等的無明為因此義,非僅憂等為愚者老死因性。因為以"無聞凡夫"說顯示無明為憂等因,非僅老死因苦為苦。 另一理趣老死亦為緣,否則十二支不圓滿。但為何緣?為憂等。若如是,何故不說"緣老死憂等生起"而說"緣生有老死及憂等生起"?因為由其他苦法所觸者彼等亦生起,所以未斷結者彼等以彼為緣性非決定,故說唯以生為緣。或以老死攝取生有。因為已取蘊成熟為壽減損,諸根成熟為老,彼等破壞為死。有生有時于彼所作積集或舊業為業有,于業等現起死後立即生結生故生有為生緣,所以老死亦以生為緣性為緣起。但因"緣有生"此中已攝取生有為生緣性,所以由攝已說方便故不說"緣老死生"。如是由成就老死亦為緣性故,應知緣起性確立為十二支性。故說"唯十二"等。"此且"說關係"由說分別"等所說義釋。 無明緣行句話註釋 591"此"即今將說。以"諸比丘,何為無明?于苦無知"等;

1.103) suttantesu catuṭṭhānikā avijjā vuttāti 『『suttantapariyāyenā』』ti vuttaṃ. Nikkhepakaṇḍe (dha. sa. 1106) pana suttantesu catūsu ṭhānesu kathitāya eva avijjāya aṭṭhasu ṭhānesu kiccajātito kathitattā tadatthavaṇṇanāvasena vibhāvanaṃ kātuṃ 『『abhidhammapariyāyenā』』ti ārabhitvā 『『vuttañheta』』ntiādi vuttaṃ. Ahāpetvā vibhajitabbaṃ. Vibhajanañhi abhidhammapariyāyo. 『『Aṭṭhasu ṭhānesu aññāṇa』』nti ānetvā taṃ sambandhitabbaṃ. Sesaṭṭhānesūti dukkhasamudayesu, pubbantādīsu ca. Ārammaṇavasenāti ārammaṇakaraṇavasenāpi. Idhāti imasmiṃ 『『dukkhe aññāṇa』』ntiādike pāṭhe. Sāti avijjā. Uppannāti asamūhatuppannā, pageva paccuppannā. 『『Paṭicchādetvā』』ti ettha vuttaṃ paṭicchādanākāraṃ dassetuṃ 『『yāthāvasarasalakkhaṇaṃ paṭivijjhituṃ na detī』』ti vuttaṃ. Rasitabbo paṭivijjhitabbo sabhāvo raso, attano raso saraso, yāthāvo yathābhūto saraso yāthāvasaraso, yo 『『pīḷanaṭṭho』』tiādinā (paṭi. ma. 2.8) vutto dukkhasaccappabhedā eva ca pubbantādayo, so eva lakkhitabbattā yāthāvasarasalakkhaṇaṃ. Taṃ paṭivijjhituṃ paccakkhato jānituṃ na deti.

Tadubhayanti pubbantañceva aparantañca atītaṃ, anāgatañca khandhapañcakaṃ. Pubbantāparantabhāgavantatāya vā paccuppannaddhabhūto majjhanto pubbantāparanto. Ayaṃ avijjā ime saṅkhārāti idappaccayatāpaṭiccasamuppannadhammesu paccakkhato jānanākāradassanaṃ. Etthāti etesu dukkhādīsu. Yadipi avijjā dukkhādīsu ārammaṇakaraṇavasenapi pavattati, yathā pana nirodhamagge ārammaṇaṃ kātuṃ asakkontī te jānitukāmassa tappaṭicchādanavasena, anirodhamaggesu nirodhamaggaggahaṇakāraṇabhāvena ca pavattamānā te yāthāvato paṭivijjhituṃ na deti, evaṃ dukkhādīsupīti veditabbaṃ. Tathā hi vuttaṃ 『『paṭicchādanavaseneva idhādhippetā』』ti. Dukkhādivisayo andhatamakaro, lobhādīnañca andhatamakarānaṃ paccayabhūto adassanākāro aññāṇaṃ.

592.Puññādayoti puññābhisaṅkhārādayo. Tattha punāti attano santānaṃ apuññaphalato, dukkhasaṃkilesato ca sodhetīti puññaṃ. Hitasukhajjhāsayena puññaṃ karotīti tannipphādanena kārakassa ajjhāsayaṃ pūreti, pujjabhavaṃ nibbattetīti vā puññaṃ. Iti pūrako, pujjanibbattako ca niruttinayena puññanti veditabbo. Puññañca so attano phalassa abhisaṅkharaṇaṭṭhena abhisaṅkhāro cāti puññābhisaṅkhāro. Puññapaṭipakkhato apuññanti vuttavipariyāyena apuññābhisaṅkhāro veditabbo. Samādhipaccanīkānaṃ atidūratāya na iñjati, aniñjañca bhavaṃ abhisaṅkharotīti āneñjābhisaṅkhāro. Kāyena pavattito, kāyato vā pavatto, kāyassa vā saṅkhāroti kāyasaṅkhāro. Vacīcittasaṅkhāresupi eseva nayo. Tattha paṭhamattiko parivīmaṃsanasuttādivasena gahito. Tattha hi 『『puññaṃ ce saṅkhāraṃ abhisaṅkharoti, puññūpagaṃ hoti viññāṇa』』ntiādinā (saṃ. ni. 2.51) āgataṃ. Dutiyattiko vibhaṅgasuttavasena. Tattha hi 『『tayome, bhikkhave, saṅkhārā. Katame tayo? Kāyasaṅkhāro vacīsaṅkhāro cittasaṅkhāro』』ti (saṃ. ni.

我來為您直譯這段巴利文： 1.103.經中說四處無明故說"依經方式"。但于論母中經中所說四處無明,於八處由作用生起所說故,為依彼義註釋方式顯明而起說"依阿毗達摩方式"等說"因說此"等。應不減而分別。因為分別是阿毗達摩方式。引來"於八處無知"應與彼相連。"余處"即于苦集,及前際等。"由所緣"即亦由作所緣。"此"即此"于苦無知"等文。"彼"即無明。"生起"即未斷生起,何況現在。"覆蓋"此中為顯示所說覆蓋行相說"不令通達如實自味相"。應嘗味應通達自性為味,自味為自味,如實自味為如實自味,即以"逼迫義"等所說苦諦差別及前際等,彼即由應相故為如實自味相。不令通達即不令現前了知。 "彼二"即前際及后際,即過去未來五蘊。或由有前際后際分故,現在世為中際為前際后際。此無明此行即於此緣性緣生法中現前了知行相顯示。"此"即此等苦等。雖然無明於苦等亦由作所緣方式轉起,但如於滅道不能作所緣,對欲知彼者由覆蔽彼方式,及於非滅道由為取滅道因性而轉起,不令如實通達彼,如是于苦等應知。如是說"僅由覆蔽方式此中意取"。苦等境的黑暗作者,及貪等黑暗作者的緣性不見行相為無知。 592"福等"即福行等。此中由清凈自相續離不福果及苦污垢故為福。以利樂意樂作福故由成就彼圓滿作者意樂,或生可敬有故為福。如是由語源法以圓滿者及可敬生者為福應知。福及彼由為其果作用義為行故為福行。由相反福故為不福,應知以所說相反方式為不福行。由遠離定對治故不動,及作不動有故為不動行。由身轉起,或從身起,或為身之行為身行。于語行心行亦此理。此中第一三由觀察經等方式取。因為彼中以"若作福行,識成就福"等來。第二三由分別經方式。因為彼中"諸比丘,此三行。何三?身行語行心行";;

2.28) vuttaṃ.

Vitthārato panātiādi puññābhisaṅkhārādīnaṃ sarūpato, pabhedato ca vibhāvanaṃ. Bhāvanāvaseneva pavattā, na dānasīlavasenāti tattha labbhamānaṃ puññakiriyavatthuṃ dasseti. Evañca katvā arūpāvacaracetanāpi 『『bhāvanāvasenevapavattā』』ti vuttā. Ye pana 『『bhāvanāvasenevā』』ti avadhāraṇena abhiññācetanaṃ nivattetīti vadanti, tadayuttaṃ tāsampi avijjāpaccayatāya viya puññābhisaṅkhārabhāvassa ca icchitattā. Aññathā abhiññācittuppādassa puññakiriyavatthūsu asaṅgaho eva siyā, na ca yuttaṃ 『『kusalañca puññakiriyavatthuñca na hotī』』ti. Pāṇātipātādīti ādi-saddena na tadavasiṭṭhaakusalakammapathānaṃyeva gahaṇaṃ, atha kho anavasesaakusalakammassāpi gahaṇaṃ daṭṭhabbaṃ.

Itaresu panāti kāyasaṅkhārādīsu. Puññābhisaṅkhārādayo pavattamānā imehi dvārehi pavattantīti dvārato pavattidassanatthaṃ. 『『Samavīsati cetanā』』ti kasmā vuttaṃ, yadi kāyavacīviññattiyo samuṭṭhāpentiyo kusalākusalacetanā kāyasaṅkhāro, vacīsaṅkhāroti ca vuccanti, evaṃ sante abhiññācetanāyapi kusalāya tathā pavattāya vacīsaṅkhārabhāvo vattabboti codanaṃ sandhāyāha 『『abhiññācetanā』』tiādi. Etthāti kāyavacīsaṅkhāraggahaṇe, kāyavacīsañcetanāggahaṇe vā. Na gahitāti aṭṭhakathāyaṃ na gahitā 『『abhiññācetanā viññāṇassa paccayo na hotī』』ti. Kasmā pana na hoti, nanu sāpi kusalā, vipākadhammā cāti? Saccametaṃ, anupacchinnataṇhāvijjamāne pana santāne sabyāpārappavattiyā tassā kusalatā, vipākadhammatā ca vuttā, na vipākuppādanena. Sā pana vipākaṃ uppādentī rūpāvacarameva uppādeyya. Na hi aññabhūmikaṃ kammaṃ aññabhūmikaṃ vipākaṃ uppādetīti. Attanā sadisārammaṇaṃ tiṭṭhānikameva ca uppādeyya cittuppādakaṇḍe rūpāvacaravipākassa kammasadisārammaṇasseva vuttattā. Na ca rūpāvacaravipāko parittādiārammaṇo atthi, abhiññācetanā ca parittādiārammaṇāva hoti. Tasmā vipākaṃ na uppādetīti viññāyati. Kasiṇesu ca uppāditassa catutthajjhānasamādhissa ānisaṃsabhūtā abhiññā. Yathāha 『『so evaṃ samāhite citte』』tiādi (dī. ni. 1.244-245; ma. ni.

我來為您直譯這段巴利文： 2.28.說。 "廣說"等為由自性及差別顯明福行等。僅由修習方式轉起,非由佈施戒方式,顯示此中所得福業事。如是作已說無色界思亦"僅由修習方式轉起"。但有說以"僅由修習"簡別排除神通思者,彼不適當,因為如無明緣性亦欲求彼等為福行性。否則神通心生起不攝於福業事,而不適當說"不為善及福業事"。"殺生等"等字非僅取彼余不善業道,應見亦取無餘不善業。 "于其他"即于身行等。福行等轉起由此等門轉起為顯示由門轉起。為何說"二十思",若身語表生起善不善思說為身行語行,如是應說神通思亦善如是轉起為語行,關係此質難說"神通思"等。"此中"即于身語行攝取,或於身語思攝取。"不取"即于註釋不取"神通思不為識之緣"。但為何不是,豈非彼亦是善是異熟法?此是真實,但于未斷愛無明相續中由有加行轉起說彼善性及異熟法性,非由生異熟。但彼生異熟當生色界。因為非他地業生他地異熟。及當生與自相同所緣三處,因為心生品中說色界異熟唯與業相同所緣。而無色界異熟有小等所緣,神通思唯小等所緣。所以了知不生異熟。于遍處生起第四禪定的功德為神通。如說"彼如是心得定"等;;;

1.384-386, 431-433; pārā. 12). Tasmā samādhiphalasadisā sā, na ca phalaṃ deti. Dānasīlānisaṃsabhūto tasmiṃ bhave paccayalābho viyāti sāpi vipākaṃ na uppādetīti.

『『Yathā ca abhiññācetanā, evaṃ uddhaccacetanāpi na hotī』』ti idaṃ uddhaccasahagatadhamme visuṃ uddharitvā 『『tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā』』ti (vibha. 725) vuttattā vicāretabbaṃ. Sā pana vicāraṇā heṭṭhā khandhaniddesavaṇṇanāyaṃ akusalakathāyaṃ vicāritā evāti tattha vicāritanayeneva veditabbā. Apicettha yadeke vibhajja vadanti, dassanabhāvanānaṃ abhāvepi yesaṃ puthujjanānaṃ, sekkhānañca dassanabhāvanāhi bhavitabbaṃ, tesaṃ taduppattikāle tehi pahātuṃ sakkuṇeyyā akusalā dassanena pahātabbā, bhāvanāya pahātabbāti ca vuccanti. Puthujjanānaṃ pana bhāvanāya abhāvā bhāvanāya pahātabbacintā natthi. Tena tesaṃ pavattamānā dassanena pahātuṃ asakkuṇeyyāpi bhāvanāya pahātabbāti na vuccanti. Yadi vucceyyuṃ, dassanenapahātabbā bhāvanāyapahātabbānaṃ kesañci kenaci kadāci ārammaṇaārammaṇādhipatiupanissayapaccayehi paccayo bhaveyyuṃ? Na ca paṭṭhāne dassanenapahātabbā bhāvanāyapahātabbānaṃ kenaci paccayena paccayoti vuttā. Sekkhānaṃ pana vijjamānā bhāvanāya pahātuṃ sakkuṇeyyāti bhāvanāya pahātabbā. Teneva sekkhānaṃ dassanena pahātabbā, cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā ukkheṭitattā samukkheṭitattā assāditabbā, abhinanditabbā ca na honti. Pahīnatāya eva somanassahetubhūtā, avikkhepahetubhūtā ca na domanassaṃ, uddhaccañca uppādentīti na te tesaṃ ārammaṇaārammaṇādhipatibhāvaṃ, pakatūpanissayabhāvañca gacchanti. Na hi pahīne upanissāya ariyo rāgādikilese uppādeti.

Vuttañhetaṃ 『『sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati…pe… arahattamaggena…pe… paccāgacchatī』』ti (mahāni. 80; cūḷani. mettagūmāṇavapucchāniddesa 27). Na ca puthujjanānaṃ dassanena pahātuṃ sakkuṇeyyā, itaresaṃ na kenaci paccayena paccayo hontīti na sakkā vattuṃ 『『diṭṭhiṃ assādeti abhinandati, taṃ ārabbha rāgo uppajjati, diṭṭhi, vicikicchā, uddhaccaṃ uppajjati. Vicikicchaṃ ārabbha vicikicchā , diṭṭhi, uddhaccaṃ uppajjatī』』ti (paṭṭhā. 1.1.407) diṭṭhivicikicchānaṃ uddhaccārammaṇapaccayabhāvassa vuttattā. Ettha hi uddhaccanti uddhaccasahagatacittuppādaṃ sandhāya vuttaṃ. Evañca katvā adhipatipaccayaniddese 『『diṭṭhiṃ garuṃ katvā assādeti abhinandati, taṃ garuṃ katvā rāgo uppajjati, diṭṭhi uppajjatī』』ti (paṭṭhā. 1.

我來為您直譯這段巴利文： 1.384-386.所以彼與定果相似,而不生果。如彼生中緣得為佈施戒功德,如是彼亦不生異熟。 "如神通思,如是掉舉思亦不是"此應考察,因說別舉掉舉相應法"彼等異熟中慧為義無礙解"。但彼考察已於下蘊說註釋不善說中考察,應以彼處所考察方式了知。又此中有些分別說,雖無見修,有些凡夫及有學應以見修,彼等生起時能以彼斷的不善說為見斷、修斷。但凡夫無修故無修斷考慮。所以彼等轉起雖不能見斷亦不說為修斷。若說,見斷對修斷有些於何時由所緣、所緣增上、親依止緣為緣?而發趣論不說見斷以任何緣為修斷之緣。但有學有修能斷故為修斷。所以有學見斷由斷、吐、離、斷、棄、拋、擯故不應嘗味、歡喜。由已斷故為喜因,無散亂因故不生憂、掉舉,所以彼等不趣彼等所緣、所緣增上、親依止。因為聖者不依已斷生貪等煩惱。 因為說此"預流道所斷煩惱,彼煩惱不還不轉不返...乃至...阿羅漢道...乃至...不返"。而不能說凡夫能以見斷,其他不以任何緣為緣,因說見、疑為掉舉所緣緣"味著見歡喜,緣彼生貪、見、疑、掉舉。緣疑生疑、見、掉舉。"此中說"掉舉"關係掉舉相應心生起。如是作已於增上緣說中"以見為重而味著歡喜,以彼為重生貪、見";

1.415) ettakameva vuttaṃ, na vuttaṃ 『『uddhaccaṃ uppajjatī』』ti. Tasmā dassanabhāvanāhi pahātabbānaṃ atītādibhāvena na vattabbattepi yādisānaṃ tāhi anuppattidhammatā āpādetabbā, tesu puthujjanesu vattamānā dassanaṃ apekkhitvā tena pahātuṃ sakkuṇeyyā dassanena pahātabbā, sekkhesu vattamānā bhāvanaṃ apekkhitvā tāya pahātuṃ sakkuṇeyyā bhāvanāya pahātabbā.

Tesu bhāvanāya pahātabbā sahāyavirahā vipākaṃ na janayantīti bhāvanāya pahātabbacetanāya nānākkhaṇikakammapaccayabhāvo na vutto, apekkhitabbadassanabhāvanārahitānaṃ pana puthujjanesu uppajjamānānaṃ sakabhaṇḍe chandarāgādīnaṃ, uddhaccasahagatacittuppādassa ca saṃyojanattayatadekaṭṭhakilesānaṃ anupacchinnatāya aparikkhīṇasahāyānaṃ vipākuppādanaṃ na sakkā paṭisedhitunti uddhaccasahagatadhammānaṃ vipāko vibhaṅge vutto. Yadi evaṃ, apekkhitabbadassanabhāvanārahitānaṃ akusalānaṃ nevadassanena-nabhāvanāyapahātabbatāya navattabbatā āpajjatīti? Nāpajjati, appahātabbānaṃ 『『nevadassanena-nabhāvanāya pahātabbā』』ti (dha. sa. tikamātikā 9) vuttattā, appahātabbaviruddhasabhāvattā ca akusalānaṃ.

Evampi te imasmiṃ tike 『『navattabbā』』ti vattabbā āpajjantīti? Nāpajjanti, cittuppādakaṇḍe dassitānaṃ dvādasaakusalacittuppādānaṃ dvīhi padehi saṅgahitattā. Yathā hi dhammavasena sabbe saṅkhatadhammā saṅgahitāti uppannattike kālavasena asaṅgahitāpi atītā 『『navattabbā』』ti na vuttā cittuppādarūpabhāvena gahitesu navattabbassa abhāvā, evamidhāpi cittuppādabhāvena gahitesu navattabbassa asaṅgahitassa abhāvā navattabbatā navuttāti veditabbā. Yattha hi cittuppādo koci niyogato navattabbo atthi, tattha tesaṃ catuttho koṭṭhāso atthīti yathāvuttapadesu viya tatthāpi bhinditvā bhajāpetabbacittuppāde bhinditvā bhajāpeti 『『siyā navattabbā parittārammaṇā』』tiādinā (dha. sa. 1422). Tadabhāvā uppannattike, idha ca tathā na vuttā.

我來為您直譯這段巴利文： 1.415.僅說此許,不說"生掉舉"。所以雖不應說見修所斷以過去等性,應導致如是彼等不生法性,于彼等凡夫中轉起觀待見能以彼斷為見斷,于有學中轉起觀待修能以彼斷為修斷。 彼等修斷無伴不生異熟故不說修斷思為異時業緣,但于無所待見修的凡夫中生起自物慾貪等及掉舉相應心生起,由結三種及彼一處煩惱未斷故未盡伴者不能遮止生異熟,故分別論說掉舉相應法異熟。若如是,無所待見修的不善成為非見非修斷性?不成,因說不應斷為"非見非修斷",及由不善與不應斷性相違故。 如是彼等於此三法中成為應說"不應說"?不成,因心生品中所示十二不善心生以二句攝。如以法故攝一切有為法故,于生三法中雖不以時攝過去不說"不應說",因於所取心生及色性中無不應說,如是此中亦由於所取心生性中無所攝不應說故應知不說不應說性。因為何處必定有某心生不應說,則彼等有第四部分,如所說句亦于彼分別所應分別心生說"或不應說小所緣"等。由無彼故於生三法及此中不如是說。

Atha vā yathā sappaṭighehi samānasabhāvattā rūpadhātuyaṃ tayo mahābhūtā sappaṭighāti vuttā. Yathāha 『『asaññasattānaṃ anidassanasappaṭighaṃ ekaṃ mahābhūtaṃ paṭicca dve mahābhūtā, dve mahābhūte paṭicca ekaṃ mahābhūta』』nti , evaṃ puthujjanānaṃ pavattamānā bhāvanāya pahātabbasamānasabhāvā bhāvanāya pahātabbāti vucceyyunti? Natthi navattabbatāpasaṅgo. Evañca sati puthujjanānaṃ pavattamānāpi bhāvanāya pahātabbā sakabhaṇḍe chandarāgādayo parabhaṇḍe chandarāgādīnaṃ upanissayapaccayo, rāgo ca rāgadiṭṭhīnaṃ adhipatipaccayoti ayamattho laddho hoti. Yathā pana aphoṭṭhabbattā rūpadhātuyaṃ tayo mahābhūtā na paramatthato sappaṭighā, evaṃ apekkhitabbabhāvanārahitā puthujjanesu vattamānā sakabhaṇḍe chandarāgādayo na paramatthato bhāvanāya pahātabbāti bhāvanāya pahātabbānaṃ nānākkhaṇikakammapaccayatā na vuttā. Na ca dassanenapahātabbā bhāvanāyapahātabbānaṃ kenaci paccayena paccayoti vuttā. Ye hi dassanena pahātabbapaccayā kilesā, na te dassanato uddhaṃ pavattanti. Dassanena pahātabbapaccayassapi pana uddhaccasahagatassa sahāyavekallamattameva dassanena kataṃ, na tassa koci bhāvo dassanena anuppattidhammataṃ āpāditoti tassa ekantabhāvanāyapahātabbatā vuttā. Tasmā tassa tādisasseva sati sahāye vipākuppādanavacanaṃ, asati ca vipākānuppādanavacanaṃ na virujjhatīti.

Tayidaṃ sabbaṃ tesaṃ ācariyānaṃ ahopurisikāmattanti apare. Kasmā? Uddhaccasahagatassa ekantena bhāvanāya pahātabbattā. Evañhi vuttaṃ bhagavatā 『『katame dhammā bhāvanāya pahātabbā? Uddhaccasahagato cittuppādo』』ti (dha. sa. 1406). Yadi hi taṃ icchitaṃ siyā, yathā atītārammaṇattike 『『niyogā anāgatārammaṇā natthī』』ti (dha. sa. 1433) vatvā vibhajja vuttaṃ, evamidhāpi 『『niyogā bhāvanāya pahātabbā natthī』』ti vatvā 『『uddhaccasahagato siyā bhāvanāya pahātabbo, siyā na vattabbo』』ti vadeyya. Yā ca taṃ samatthentena 『『yadi vucceyyu』』ntiādinā yutti vuttā, sāpi ayutti. Kasmā? Yasmā dassanena pahātabbārammaṇānaṃ rāgadiṭṭhivicikicchāuddhaccānaṃ dassanena pahātabbabhāvo eva icchitoti. Yaṃ pana uddhaccaggahaṇena pāḷiyaṃ uddhaccasahagato cittuppādo vuttoti vatvā taṃ sādhetuṃ adhipatipaccayaniddese uddhaccassa anuddharaṇaṃ nibandhanaṃ vuttaṃ, tampi anibandhanaṃ paṭṭhāne sāvasesapāṭhadassanato. Tathā hi 『『atīto dhammo paccuppannassa dhammassa, anāgato dhammo paccuppannassa dhammassa ārammaṇapaccayena paccayo』』ti (paṭṭhā. 2.

我來為您直譯這段巴利文： 或如由與有對相同自性故說色界三大種為有對。如說"無想有情依一無見有對大種二大種,依二大種一大種",如是凡夫轉起者由與修斷相同自性故應說為修斷?無成為不應說之過。如是則凡夫轉起亦修斷自物慾貪等為他物慾貪等親依止緣,貪為貪見增上緣,此義得成。但如由無觸故色界三大種非勝義有對,如是無所待修的凡夫中轉起自物慾貪等非勝義修斷故不說修斷為異時業緣。而不說見斷以任何緣為修斷之緣。因為見斷緣煩惱不于見後轉起。但見對見斷緣的掉舉相應僅作伴缺,見不導致彼任何性成為不生法性,故說彼定修斷性。所以說彼如是有伴時生異熟,無伴時不生異熟不相違。 此一切僅是彼等師長的推測,其他說。為何?因掉舉相應定為修斷。如是世尊說"何法修斷?掉舉相應心生"。因為若欲彼,如過去所緣三法中說"必無未來所緣"而分別說,如是此中亦應說"必無修斷"而說"掉舉相應或修斷或不應說"。所說證成彼"若說"等理由亦非理由。為何?因為欲求見斷所緣的貪見疑掉舉唯為見斷性。但說以掉舉攝經中說掉舉相應心生,而為證成彼說增上緣說中不舉掉舉為約束,彼亦非約束,因發趣論見有餘文。如是"過去法為現在法,未來法為現在法所緣緣";

18.2) etesaṃ vibhaṅge cetopariyañāṇaggahaṇaṃ katvā 『『paccuppanno dhammo paccuppannassa dhammassā』』ti etassa vibhaṅge labbhamānampi na uddhaṭaṃ.

Bhāvanāya pahātabbassa vipākadānaṃ pati dassanena pahātabbassa sahāyabhāvūpagamanaṃ vicāretabbaṃ. Kiṃ avijjādi viya dānasīlādīnaṃ uppattiyāyeva vipākadānasāmatthiyā ṭhānavasena dassanenapahātabbaṃ bhāvanāyapahātabbassa sahāyabhāvaṃ upagacchati, udāhu kilesā viya kammassa paṭisandhidānaṃ patīti? Kiñcettha – yadi tāva purimo pakkho pahīnadassanappahātabbattā sekkhasantāne pavattino bhāvanāpahātabbassa kiriyabhāvo āpajjati pahīnāvijjātaṇhāmāne santāne pavattadānādi viya. Atha dutiyo, tassāpi dassanenapahātabbatā āpajjati apāyagamanīyasabhāvānativattanato, tasmā heṭṭhā vicāritanayeneva uddhaccasahagatassa vipākadānaṃ pati pāḷiyā, aṭṭhakathāya ca avirujjhanavasenettha atthavinicchayo veditabbo.

Sāpīti uddhaccacetanāpi. Viññāṇassa paccayabhāveti sampuṇṇassa vipākaviññāṇassa paccayabhāve. Yadi apanetabbā, kasmā 『『samavīsati cetanā』』ti vuttanti tassa kāraṇaṃ dassento āha 『『avijjāpaccayā pana sabbāpetā hontī』』ti. Abhiññācetanāyapi paccayabhāvaṃ dasseti. Yadi evaṃ abhiññācetanāya saha ekavīsatīti vattabbaṃ, na, tathā avacanassa vuttakāraṇattā. Taṃ pana itarāvacanassāpi kāraṇanti samānarūpāya ekissā avacane yaṃ kāraṇaṃ apekkhitvā ekā na vuttā, tena kāraṇena vuttāyapi avattabbataṃ dasseti. Ayaṃ tikoti kāyasaṅkhārattiko. Purimattikanti puññābhisaṅkhārattikaṃ. Pavisatīti kathaṃ pavisati. Puññābhisaṅkhāro hi aṭṭhakāmāvacaracetanāpabhedo kāyaduccaritato viramantassa siyā kāyasaṅkhāro, vacīduccaritato viramantassa siyā vacīsaṅkhāro, manodvāre pana uppannā terasapi cetanā puññābhisaṅkhāro ca hoti cittasaṅkhāro ca. Apuññābhisaṅkhāropi kāyaduccaritavasena pavattiyaṃ siyā kāyasaṅkhāro, vacīduccaritavasena pavattiyaṃ siyā vacīsaṅkhāro, dve dvārāni muñcitvā manodvāre pavattiyaṃ siyā cittasaṅkhāro, āneñjābhisaṅkhāro cāti evaṃ dutiyattiko purimattikameva pavisati. Tena vuttaṃ 『『atthato puññābhisaṅkhārādīnaṃyeva vasena avijjāya paccayabhāvo veditabbo』』ti.

我來為您直譯這段巴利文： 18.2.彼等分別中作他心智攝取,"現在法為現在法"此分別中雖可得亦不舉出。 應考察修斷對生異熟之見斷伴性趣入。為何如無明等對佈施戒等生起唯由異熟生能力住處見斷趣入修斷伴性,或如煩惱對業結生給予?此中何者 - 若先分由已斷見斷故有學相續中轉起修斷成為唯作,如已斷無明愛慢相續中轉起佈施等。若後者,彼亦成為見斷性由不超越惡趣趣向自性,所以應以如下所考察方式了知此處依經、註釋無相違方式義決定。 "彼亦"即掉舉思亦。"為識緣性"即為完全異熟識緣性。若應除,為何說"二十思",顯示彼因說"但由無明緣彼等一切是"。顯示神通思亦為緣性。若如是應說神通思俱二十一,不,由說如是無說之因。但彼亦為他說之因故顯示由相同形式一不說觀待何因,由彼因說者亦應不說。"此三"即身行三。"前三"即福行三。"入"如何入。因為福行分為八欲界思,離身惡行者為身行,離語惡行者為語行,但于意門生起十三思亦為福行及心行。不福行亦由身惡行方式轉起為身行,由語惡行方式轉起為語行,離二門于意門轉起為心行,及不動行,如是第二三入前三。所以說"應依福行等義了知無明緣性"。

593.Avijjābhāvebhāvatoti avijjāya atthibhāve saṅkhārānaṃ bhāvato. Na hi avijjāya asati kadāci saṅkhārā sambhavanti. Idāni taṃ avijjāya bhāvaṃ dassento 『『aññāṇaṃ appahīnaṃ hotī』』ti āha. Tena maggena anirodho idha avijjāya atthibhāvo, na dharamānatā evāti dasseti. Svāyamattho heṭṭhā vibhāvitoyeva. 『『Avijjāsaṅkhāta』』nti ca iminā ñāṇābhāvādiṃ nivatteti. Ayañhi a-kāro 『『ahetukā dhammā (dha. sa. dukamātikā 2) abhikkhuko āvāso』』tiādīsu (cūḷava. 76) taṃyoganivattiyaṃ dissati. Abhāvo hettha dīpito. 『『Appaccayā dhammā』』ti (dha. sa. dukamātikā 7) taṃsambandhitānivattiyaṃ. Paccayuppannañhi paccayasambandhīti appaccayuppannattāti taṃsambandhitā ettha jotīyati. 『『Anidassanā dhammā』』ti (dha. sa. dukamātikā 9) taṃsabhāvanivattiyaṃ. Nidassanañhi daṭṭhabbatā. Atha cakkhuviññāṇaṃ nidassanaṃ na passatīti taggahetabbatānivattiyaṃ. Tathā 『『anāsavā dhammā』』ti (dha. sa. dukamātikā 15). 『『Appaṭighā dhammā (dha. sa. dukamātikā 10), anārammaṇā dhammā』』ti (dha. sa. dukamātikā 55) taṃkiccanivattiyaṃ. 『『Arūpino dhammā (dha. sa. tikamātikā 11), acetasikā dhammā』』ti (dha. sa. dukamātikā 57) tabbhāvanivattiyaṃ. Tadaññathā hi ettha pakāsīyati. 『『Amanusso』』ti (dī. ni. 2.321) tabbhāvamattanivattiyaṃ. Manussattamattaṃ natthi, aññaṃ samānanti sadisatā hettha sūcīyati. 『『Assamaṇo samaṇapaṭiñño (a. ni. 3.13, 27; pu. pa. 91, 124), aputto』』ti tathā sambhāvanīyaguṇanivattiyaṃ. Garahā hi ettha ñāyati. 『『Kacci bhoto anāmayaṃ (jā. 1.15.146; 2.20.129), anudarā kaññā』』ti tadanappabhāvanivattiyaṃ. 『『Anuppannā dhammā』』ti (dha. sa. tikamātikā 17) taṃsadisabhāvanivattiyaṃ. Atītānañhi uppannapubbattā, uppādidhammānañca paccayekadesanibbattiyā āraddhuppādabhāvā, kālavinimuttassa ca vijjamānattā uppannānukūlatā, pageva paccuppannānanti tabbidhurabhāvo ettha viññāyati. 『『Asekkhā dhammā』』ti (dha. sa. tikamātikā 11) tadapariyosānanivattiyaṃ. Tanniṭṭhānañhettha pakāsīyati. Imesaṃ pana atthānaṃ asambhavato pārisesena yathā kusalapaṭipakkhā dhammā akusalā, evaṃ vijjāpaṭipakkhā avijjāti katvā ñāṇapaṭipakkho dhammo aññāṇanti veditabbaṃ.

Sukhasaññāyagahetvā dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhatāhi viññūhi dukkhantveva gahetabbaṃ saṃsāradukkhaṃ sukhanti saññāya abhinivisitvā, etena tattha taṇhāpavattiṃ dasseti. Ārabhatīti nibbatteti. Taṇhāparikkhāreti taṇhāya 『『sukhaṃ subha』』ntiādinā saṅkhate parikkhate, alaṅkateti attho. Taṇhā hi dukkhassa samudayoti ajānanto bālo 『『aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya』』ntiādinā (ma. ni.

我來為您直譯這段巴利文： 593.由無明有有故即由無明存在故有行存在。因為無明不存在時行絕不生起。今顯示彼無明存在說"無知未斷"。由彼顯示道不滅此中為無明存在,非唯住續。此義已於下顯明。以"名為無明"此遮止無知等。因為此否定詞于"無因法","無比丘住處"等見於遮止彼相應。此中顯示無。"無緣法"于遮止彼關係。因為緣生為緣相關故由非緣生性此中顯彼關係。"無見法"于遮止彼自性。因為見為可見性。而眼識不見見故於遮止彼可取性。如是"無漏法"。"無對法","無所緣法"于遮止彼作用。"無色法","非心所法"于遮止彼有。因為此中顯示異彼。"非人"于遮止彼有性。無人性,有異者故此中表相似性。"非沙門自稱沙門","無子"如是于遮止應尊敬功德。因為此中了知呵責。"尊者無病否","無腹少女"于遮止彼不小性。"未生法"于遮止彼相似有。因為過去有曾生性,及生法由緣一分生故有已起生性,及離時存在故適合生性,何況現在故此中了知相違性。"無學法"于遮止彼未究竟。因為此中顯示彼究竟。但由此等義不可能故由余顯,如善對治法為不善,如是明對治為無明,如是應知無知為智對治法。 以樂想執取由苦苦、壞苦、行苦應由智者執為苦的輪迴苦以樂想住著,由此顯示彼中愛轉起。"作"即生起。"愛莊嚴"即由愛以"樂、美"等所作莊嚴,裝飾義。不知愛為苦集故愚者以"哀哉我身壞命終后當生剎帝利大族伴類"等;;

1.442) paritassanto kāyasaṅkhāre parikkharoti. Taṇhāparikkhāreti vā taṇhāya parivārabhūte. Taṇhāvatthuṃ hi cakkhādiṃ, rūpādiñca abhisaṅkharitvā taṃsamaṅgīnaṃ dentā saṅkharā taṇhāya upanentā tassā parivārā viya hontīti. Gativisese brahmalokādike. Anekasatapasubaddhabhiṃsano vājapeyyādiko yañño. Amaraṇatthāti gahitā dukkarakiriyā amaratapo. Amaro vā devo vā bhaveyyaṃ, devaññataro vāti pavattitā vatacariyā amaratapo. Dukkhattā vā maro mārako tapo amaratapo. Diṭṭhe adiṭṭhasaddo viya mare amarasaddo daṭṭhabbo.

Jātiādipapātadukkhajananato maruppapātasadisatā puññābhisaṅkhārassa vuttā. 『『Mahāpariḷāhajanika』』nti iminā anudahanaṭṭhena tiṇukkāsadisataṃ puññaphalassa dasseti. Appassādatañcāti ca-saddena adhikuṭṭanavinivijjhanaaṅgapaccaṅgapalibhañjanādiṃ saṅgaṇhāti. Tappaccayanti tassa vipariṇāmadukkhasabhāvassa sugatiphalassa paccayabhūtaṃ. Ramaṇīyabhāvena ca assādabhāvena ca gayhamānaṃ puññaphalaṃ dīpasikhāmadhulittasatthadhārāsadisaṃ. Tadattho ca puññābhisaṅkhāro taṃnipātalehanasadiso vutto. 『『Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso』』tiādinā (ma. ni. 1.469) sukhasaññāya asubhabhāvassa asallakkhaṇeneva ekaccakāmaparibhogoti bālo viya gūthakīḷanaṃ, kilesābhibhūtatāya kodhāratiabhibhūto asavaso maritukāmo viya visakhādanaṃ sampati kiriyākhaṇe, āyatiṃ phalakkhaṇe ca jigucchanīyaṃ, dukkhañca apuññābhisaṅkhāraṃ ārabhati. Lobhasahagatassa vā gūthakīḷanasadisatā, dosasahagatassa visakhādanasadisatā yojetabbā. Sabhayassāpi pisācanagarassa kāmaguṇasamiddhiyā sukhavipallāsahetubhāvo viya āruppavipākānaṃ nirantaratāya, anupalakkhiyamānauppādavayānaṃ dīghasantānatāya agayhamānavipariṇāmānaṃ saṅkhāravipariṇāmadukkhabhūtānampi niccādivipallāsahetubhāvoti, tesaṃ pisācanagarasadisatā, tadabhimukhagamanasadisatā ca āneñjābhisaṅkhārassa yojetabbā.

Avijjābhāvatova saṅkhārabhāvo, na abhāvatoti saṅkhārānaṃ avijjāpaccayabhāve saṅkhepena anvayato, byatirekato ca vuttamatthaṃ suttena samatthetuṃ 『『vuttampi ceta』』ntiādinā suttapadaṃ ābhataṃ . Tattha avidvāti aviddasu. Avijjāgatoti avijjāya samannāgato, appahīnāvijjoti adhippāyo.

Paṭṭhānapaccayakathāvaṇṇanā

我來為您直譯這段巴利文： 1.442.恐懼而莊嚴身行。或"愛莊嚴"即為愛之眷屬。因為行莊嚴眼等及色等愛事,給與彼具者導向愛如為彼眷屬。"特殊趣"即梵世等。馬祭等祭祀有繫縛數百牲畜恐怖。"為不死"而取困行為不死苦行。或"愿我成不死或天或某天"而行梵行為不死苦行。或由苦故死為殺者,苦為不死苦行。如見中不見聲,應見死中不死聲。 由生等墮落苦生故說福行如死墮落相似。以"生大熱惱"此顯示福果如草炬由燒義。"及少味"以及字攝取過度切割貫穿支節破壞等。"彼緣"即為彼變壞苦性善趣果之緣。由可愛性及可味性所取福果如燈焰涂蜜劍刃。彼義福行說如墮落舐。以"此年少柔軟毛滑遊女腕觸樂"等由樂想不省察不凈性故一類欲受用如愚者如糞戲,由煩惱勝故如為忿不樂勝者不自在欲死如食毒,于現在作時及未來果時為可厭可惡作不福行。或應配合貪相應如糞戲,瞋相應如食毒。如有怖畜生城由欲德圓滿為樂顛倒因,如是無色異熟由相續故,不覺察生滅故,由長相續故,不取變壞故,雖為行變壞苦亦為常等顛倒因,應配合彼等如畜生城,及趣向彼如不動行。 由無明有故有行,非由無有故,於行為無明緣性由攝略順觀、返觀所說義,為以經證成說"又說此"等引經句。此中"無智"即無智者。"入無明"即具無明,意為未斷無明。 發趣緣說註釋

594.Tāvāti vattabbantarāpekkho nipāto, tena 『『avijjā saṅkhārānaṃ paccayo』』ti idaṃ tāva siddhaṃ, idaṃ pana aparaṃ vattabbanti dasseti. 『『Idaṃ pana vattabba』』nti yamatthaṃ sandhāya vuttaṃ, taṃ dassetuṃ paccayadhammā nāma yesaṃ paccayā honti, yathā vā paccayā honti, tadubhayesaṃ bahubhāvato anekadhāva paccayā hontīti avijjāyapi taṃ āsaṅkanto pucchi 『『katamesaṃ saṅkhārānaṃ kathaṃ paccayo hotī』』ti, puññābhisaṅkhārādayo bahū saṅkhārā vuttā. Avijjā ca tesaṃ paccayo hoti, na sabbesaṃ ekadhāva hoti, tasmā imesaṃ saṅkhārānaṃ evaṃ paccayo hotīti idaṃ vattabbanti attho. Tatrāti tasmiṃ paccayabhāve. Yadipi 『『katamesaṃ saṅkhārāna』』ntiādinā asādhāraṇato pucchā āraddhā, ekadesena pana samudāyopalakkhaṇametanti dvādasannaṃ paṭiccasamuppādaṅgānaṃ yathāsakaṃ paccayuppannānaṃ paccayabhāvo vattabboti taṃ dassetuṃ, avijjāya vā paccayabhāve pucchite tappasaṅgena sabbesampi paccayadhammānaṃ paccayabhāvaṃ visajjetukāmo paccaye tāva pāḷinayeneva dassetuṃ 『『bhagavatā hī』』tiādi āraddhaṃ. Tattha ca bhagavatā catuvīsati paccayā vuttāti sambandho. Tesaṃ vasena avijjādīnaṃ paccayabhāvo veditabboti adhippāyo.

『『Hetu ca so paccayo cā』』ti iminā vacanena hetuno, adhipatipaccayādibhūtassa ca gahaṇaṃ siyāti taṃ nivārento āha 『『hetu hutvā paccayo』』ti. Evampi so eva doso āpajjatīti puna āha 『『hetubhāvena paccayoti vuttaṃ hotī』』ti. Tena na idha hetusaddena dhammaggahaṇaṃ kataṃ, atha kho dhammassa sattiviseso gahitoti dasseti. Tassa hi paccayasaddassa ca samānādhikaraṇataṃ sandhāya 『『hetu ca so paccayo ca, hetu hutvā paccayo』』ti ca vuttaṃ. Evañca katvā parato pāḷiyaṃ 『『hetū hetu…pe… hetupaccayena paccayo』』tiādinā (paṭṭhā. 1.1.1) tena tena hetubhāvādiupakārena tassa tassa dhammassa upakārakattaṃ vuttaṃ. Abhidhammaṭṭhakathāyaṃ pana 『『yo hi dhammo yaṃ dhammaṃ appaccakkhāya tiṭṭhati vā uppajjati vā, so tassa paccayo』』ti (paṭṭhā. aṭṭha. paccayuddesavaṇṇanā), 『『mūlaṭṭhena upakārako dhammo hetupaccayo』』ti (paṭṭhā. aṭṭha. paccayuddesavaṇṇanā) ca evamādinā dhammapaṭṭhānaniddesena dhammato aññā dhammasatti nāma natthīti dhammeheva dhammasattivibhāvanaṃ katanti daṭṭhabbaṃ. Idhāpi vā 『『hetu ca so paccayo cā』』ti dhammeneva dhammasattiṃ dasseti. Na hi 『『hetupaccayo』』tiādiko uddeso kusalādiuddeso viya dhammappadhāno, atha kho dhammānaṃ upakārakabhāvappadhānoti.

『『Eseva nayo』』ti iminā tabbhāvena paccayabhāvaṃ ārammaṇādīsu atidisati 『『ārammaṇañca taṃ paccayo cāti ārammaṇapaccayo, ārammaṇaṃ hutvā paccayo, ārammaṇabhāvena paccayoti attho』』ti, na kammadhārayamattaṃ.

我來為您直譯這段巴利文： 594"且"為期待所說餘事助詞,由此顯示"無明為行緣"此且成就,此為另應說。為顯示"此應說"所關涉義,名為緣法對彼等為緣,或如何為緣,由彼二者眾多故為多種緣,對無明亦疑慮彼而問"為何等行如何為緣",說多行為福行等。無明為彼等緣,非一切唯一為緣,所以對此等行如是為緣此應說為義。"此中"即彼緣性中。雖以"為何等行"等從不共開始問,但一分表示總集故,應說十二緣起支如自緣生為緣性,為顯示彼,或於問無明緣性由彼機會欲解答一切緣法緣性,為先依經方式顯示諸緣故始"因為世尊"等。此中結合爲世尊說二十四緣。應依彼等力了知無明等緣性為意。 以"因及彼緣"此語或取因及增上緣等,為遮止彼說"作因為緣"。如是亦成彼過失故又說"以因性為緣是所說"。由此顯示此中不以因聲取法,而取法勝能。因為關係彼與緣聲同位故說"因及彼緣,作因為緣"。如是作已於后經中以"因為因...乃至...以因緣為緣"等說由彼彼因性等資助為彼彼法資助性。但阿毗達磨注中"若法不捨某法而住或生,彼為彼之緣",及"以根本義資助法為因緣"等如是等以法發趣說明,應見由法無異法能故以法顯示法能。或此中亦以"因及彼緣"以法顯示法能。因為"因緣"等標舉非如善等標舉以法為主,而以法資助性為主。 以"如是方式"此對應說彼性為緣性于所緣等"所緣及彼緣為所緣緣,作所緣為緣,以所緣性為緣為義",非唯持業。

595.Vacanāvayavoti sādhanāvayavaṃ sandhāyāha. Vacanasabhāvañhi sādhanaṃ paresaṃ aviditatthañāpanato loke sādhananti pākaṭaṃ paññātaṃ. Tathā hi naṃ avayavalakkhaṇaṃ, vacanasabhāvañca sādhanaṃ, avayavapakkhādīni vacanāni sādhananti ca ñāyavādino vadanti. Paṭiññā, hetūtiādīsūti paṭiññā, hetu, udāharaṇa, upanaya, nigamanāni. Udāharaṇasādhammiyā sādhyasādhanaṃ hetu. Virūpo hetūti ca evamādīsu kāraṇaṃ yaṃ kiñci kāraṇalakkhaṇaṃ, sampāpakalakkhaṇampi vā. Ādi-saddena tassāpi saṅgahetabbatāya, ñāpakalakkhaṇaṃ pana vacanāvayavaggahaṇena gahitaṃ. Kāmaṃ mūlampi kāraṇalakkhaṇaṃ kāraṇameva, kāraṇanti panettha paccayahetu gahito. Mūlanti hetuhetūti kāraṇavisesavisayattā mūlassa visuṃ gahaṇaṃ. Etīti etassa atthavacanaṃ vattatīti, tañca uppattiṭṭhitīnaṃ sādhāraṇavacanaṃ. Tenevāha 『『tiṭṭhati vā uppajjati vā』』ti. Ekacco hi paccayo ṭhitiyā eva upakārako hoti yathā pacchājātapaccayo, ekacco uppattiyā eva yathā anantarādiko, ekacco ubhayassa yathā hetuādayo.

Upakārakalakkhaṇoti ca dhammena dhammasattiṃ upakāraṃ dassetīti daṭṭhabbaṃ. Hinoti patiṭṭhāti etthāti hetu, anekatthattā dhātusaddānaṃ hi-saddo mūlasaddo viya patiṭṭhattho veditabbo. Hinoti vā etena kammanidānabhūtena uddhaṃ ojaṃ atiharantena mūlena viya pādapo tappaccayaṃ phalaṃ gacchati pavattati vuddhiṃ viruḷhiṃ āpajjatīti hetu. Attano phalaṃ karotīti kāraṇaṃ. Nidadāti dassentaṃ viya hotīti nidānaṃ. Sambhavati taṃ etasmāti sambhavo. Pabhavati etasmāti pabhavoti paccayahetusaddehi itaresampi samānatthatā veditabbā. Evaṃ santepi kāraṇavisesavisayo hetusaddo, kāraṇasāmaññavisayo paccayasaddoti dassento 『『mūlaṭṭhenā』』tiādimāha. Hetuattho, paccayaṭṭho ca heṭṭhā papañcavasena vuttoti taṃ saṅkhippaṃ dassento āha 『『saṅkhepato…pe… hetupaccayo』』ti.

Yathā sālivīhibījādīni taṃtaṃosadhīnaṃ sālivīhiādibhāvassa sādhakāni, maṇiādippabhāvatthūni ca nīlādivaṇṇāni nīlādippabhāsādhakāni, evaṃ hetupaccayo yathārahaṃ attanā sampayuttadhammānaṃ kusalādibhāvassa sādhakoti imamatthaṃ dasseti 『『so sāliādīna』』ntiādinā. Ācariyānanti ca revatācariyaṃ sandhāyāha. Evaṃ santeti hetupaccayo yadi kusalādibhāvasādhako, evaṃ sati. Na sampajjati na sijjhati. Yathā kusalākusalahetu taṃsamuṭṭhānarūpassa kusalākusalabhāvāya na pariyatto, evaṃ abyākatopi hetu taṃsamuṭṭhānarūpassa abyākatabhāvāya. Sabhāveneva hi taṃ abyākatanti āha 『『na hi so tesaṃ kusalādibhāvaṃ sādhetī』』ti. Hetupaccayo ca tesaṃ hotiyevāti āha 『『na ca paccayo na hotī』』ti. Idāni tamatthaṃ pāḷiyā samatthetuṃ 『『vuttañheta』』ntiādi vuttaṃ. Vinā etenāti etena hetunā abyākatabhāvasādhakena vinā ahetukattā, abyākatabhāvo siddho sabhāvenevāti adhippāyo.

『『Yoniso, bhikkhave, manasi karoto anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā abhivaḍḍhantī』』tiādi (a. ni.

我來為您直譯這段巴利文： 595"語詞分"為關係論證分而說。因為語詞性為論證由對他人未知義顯示故,世間知曉論證為明顯已知。如是彼等論理論者說彼為分相,語詞性為論證,及分支類等語為論證。"立論、因"等中為立論、因、譬喻、合、結。由譬喻相似性論證所證為因。"異相因"等中任何因相,或令得相為因。以首字亦應攝取彼,但能知相由語詞分攝取已取。雖根亦因相即因,但此中取緣因為因。"根為因因"由根為因別境故別取。"行"為此義說為進行,彼為生住共同語。所以說"住或生"。因為某緣唯對住資助如後生緣,某唯對生如無間等,某對二者如因等。 "資助相"應見以法顯示法能資助。"因"為"安立於此",由根語多義,"hi"聲如根聲應知為住立義。或由此作業根本上運養分如根對樹,彼緣果行進增長茂盛為因。作自果為"因"。如顯示而有為"根源"。從此生為"等起"。從此起為"起源",應知由緣因聲余亦同義。雖如是,顯示因聲為因別境,緣聲為因通境而說"以根義"等。因義及緣義以下以廣說,為顯示彼攝略說"略說...乃至...因緣"。 如稻米種等成就彼彼藥草稻米等性,及摩尼等光所依成就青等色青等光,如是以"彼如稻"等顯示此義因緣如應成就與自相應法善等性。"諸師"為關係禮婆多師。"如是"若因緣成就善等性,如是。不成就不成立。如善不善因不充分于彼等所生色善不善性,如是無記因亦對彼所生色無記性。因為彼自性即無記故說"因為彼不成就彼等善等性"。而因緣仍為彼等故說"非不為緣"。今為以經證成彼義說"因為說此"等。"無彼"即無此因成就無記性由無因,意為無記性由自性即成就。 "諸比丘,如理作意者未生善法生起,已生善法增長"等;

1.67) vacanehi kusalabhāvassa yonisomanasikārappaṭibaddhatā siddhāti āha 『『yonisomanasikārappaṭibaddho kusalabhāvo』』ti. Eteneva akusalaabyākatabhāvāpi kusalabhāvo viya na hetupaṭibaddhāti dassitaṃ hoti. Yaṃ paneke maññeyyuṃ 『『ahetukahetussa akusalabhāvo viya sahetukahetūnampi sabhāvatova kusalādibhāvo, aññesaṃ taṃsampayuttānaṃ hetupaṭibaddho』』ti, tassa uttaraṃ vattuṃ 『『yadi cā』』tiādimāha. Alobho kusalo vā siyā abyākato vāti yadi alobho sabhāvato kusalo, so kusalasabhāvattā abyākato na siyā. Atha abyākato taṃsabhāvattā kusalo na siyā alobhasabhāvassa adosattābhāvo viya. Yasmā pana ubhayathāpi hoti, tasmā yathā ubhayathā hontesu saddhādīsu sampayuttesu hetupaṭibaddhaṃ kusalādibhāvaṃ pariyesetha, na sabhāvato, evaṃ hetūsupi kusalāditā aññapaṭibaddhā pariyesitabbā, na sabhāvatoti yaṃ vuttaṃ 『『sampayuttahetūsu sabhāvatova kusalādibhāvo』』ti, taṃ na yujjati. Sā pana pariyesiyamānā yonisomanasikārādipaṭibaddhā hotīti hetūsu viya sampayuttesupi yonisomanasikārādipaṭibaddho kusalādibhāvo, na hetupaṭibaddhoti siddhaṃ hotīti adhippāyo.

Viruḷhamūlā viyāti etena mūlāni viya mūlānīti dasseti. Tenevāha 『『suppatiṭṭhitabhāvasādhanenā』』ti. Svāyaṃ 『『kusalo dhammo kusalassa, kusalo dhammo abyākatassa, kusalo dhammo kusalābyākatassa, akusalo dhammo akusalassa, akusalo dhammo abyākatassa, akusalo dhammo akusalābyākatassa, abyākato dhammo abyākatassā』』ti evaṃ sattadhā pañhāvāre niddiṭṭho. Yaṃ pana vuttaṃ hetukiccaṃ dassentena 『『hetū hetusampayuttakānaṃ dhammānaṃ, taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo』』ti (paṭṭhā. 1.

我來為您直譯這段巴利文： 1.67.諸語由善性繫於如理作意成就故說"善性繫於如理作意"。由此即顯示不善無記性如善性非繫於因。但某些人認為"如無因因不善性,有因因等亦由自性善等性,其他相應者繫於因",為說彼答說"若又"等。無貪或應為善或無記,若無貪由自性為善,彼由善自性不應為無記。若無記由彼自性不應為善,如無貪自性無無瞋性。但因為二俱有,所以如於二俱有信等相應中應尋求繫於因善等性,非由自性,如是于因中亦應尋求善等性繫於他,非由自性,故所說"相應因中由自性善等性"不適合。但彼尋求為繫於如理作意等,故意為如因中相應中亦善等性繫於如理作意等,非繫於因而成就。 "如生根"由此顯示如根為根。所以說"由成就善住立性"。此于問分別中七種分別:"善法對善,善法對無記,善法對善無記,不善法對不善,不善法對無記,不善法對不善無記,無記法對無記"。但顯示因作用所說"因對因相應諸法及彼所生色以因緣為緣";;

1.1), tattha paṭhamo hetusaddo paccattaniddiṭṭho paccayadhammaniddeso, tenassa hetubhāvena upakārakatā hetupaccayatāti dasseti. Dutiyo paccayuppannavisesanaṃ, tena na yesaṃ kesañci sampayuttakānaṃ hetū hetupaccayena paccayo, atha kho hetunā sampayuttānamevāti dasseti. Nanu ca sampayuttasaddassa sāpekkhattā dutiye hetusadde avijjamānepi aññassa apekkhitabbassa aniddiṭṭhattā hetū attanāva sampayuttakānaṃ hetupaccayena paccayoti ayamattho viññāyatīti? Nāyamekanto. Hetusaddo hi paccattaniddiṭṭho 『『hetupaccayena paccayo』』ti ettheva byāvaṭo yadā gayhati, na tadā sampayuttavisesanaṃ hotīti sampayuttaavisiṭṭhā ye keci gahitā bhaveyyunti. Nanu ca yathā 『『arūpino āhārā sampayuttakānaṃ dhammānaṃ, arūpino indriyā sampayuttakānaṃ dhammāna』』nti ca vutte dutiyena āhāraggahaṇena, indriyaggahaṇena ca vināpi āhārindriyasampayuttakāva gayhanti, evamidhāpi siyāti? Na, āhārindriyāsampayuttassa vajjetabbassa abhāvato. Vajjetabbābhāvato hi tattha dutiye āhārindriyaggahaṇe asatipi taṃsampayuttakāva gayhantīti taṃ na kataṃ, idha pana vajjetabbaṃ atthīti kattabbaṃ dutiyaṃ hetuggahaṇaṃ. Evampi 『『hetū hetusampayuttakāna』』nti ettha hetusampayuttakānaṃ so eva sampayuttakahetūti visesanassa akatattā yo koci hetu yassa kassaci hetusampayuttassa hetupaccayena paccayoti āpajjatīti? Nāpajjati, paccattaniddiṭṭhasseva hetuno puna sampayuttavisesanabhāvena vuttattā. Etadatthameva hi vināpi dutiyena hetusaddena hetusampayuttabhāve siddhepi tassa gahaṇaṃ kataṃ.

Atha vā asati dutiye hetusadde hetusampayuttakānaṃ hetupaccayena paccayo, na pana hetūnanti evampi gahaṇaṃ siyāti tannivāraṇatthaṃ so vutto. Tena hetusampayuttabhāvaṃ ye labhanti, tesaṃ sabbesaṃ hetūnaṃ, aññesampi hetū hetupaccayena paccayoti dassitaṃ hoti. Yasmā pana hetujhānamaggā patiṭṭhāmattādibhāvena aññadhammanirapekkhā, na āhārindriyā viya sāpekkhā eva, tasmā etesveva dutiyaṃ hetādiggahaṇaṃ kataṃ. Āhārindriyā pana āharitabbaīsitabbāpekkhā eva, tasmā te vināpi dutiyena āhārindriyaggahaṇena attanā eva āharitabbe, īsitabbe ca āhārindriyabhūte, aññe ca sampayuttake paricchindantīti taṃ tattha na kataṃ. Idha ca dutiyena hetuggahaṇena paccayuppannānaṃ hetunā, paccayabhūteneva ca sampayuttānaṃ hetūnaṃ, aññesañca paricchinnattā puna visesena kiccaṃ natthīti pañhāvāre 『『kusalā hetū sampayuttakānaṃ khandhāna』』ntiādīsu dutiyaṃ hetuggahaṇaṃ na katanti daṭṭhabbaṃ.

596.Ārammaṇabhāvenāti visayabhāvena, ālambitabbabhāvenāti attho. Ārabhitvāpīti pi-saddena imamatthaṃ dasseti – rūpāyatanādimatte yasmiṃ kismiñci ekasmiṃ aṭṭhatvā 『『yaṃ yaṃ dhammaṃ ārabbhā』』ti (paṭṭhā 1.

我來為您直譯這段巴利文： 1.1.此中第一因聲為主格說明表示緣法,由此顯示以因性資助為因緣性。第二為緣生限定,由此顯示不是對任何相應者因以因緣為緣,而是唯對與因相應者。然而由相應聲有所待,即使無第二因聲由未說明所待他者,由因自身對相應者以因緣為緣此義可知?此非定準。因為因聲主格說明當取于"以因緣為緣"時,則不成為相應限定故取無相應區別任何者。然而如說"無色食對相應法,無色根對相應法"即使無第二食取、根取亦取食根相應者,如是此中亦應然?不,由無應除食根不相應。因為由無應除故彼中即使無第二食根取亦取彼相應者故不作彼,但此中有應除故應作第二因取。如是亦于"因對因相應者"此中由未作因相應者即彼相應因限定故成為任何因對任何因相應者以因緣為緣?不成,由主格說明因再說為相應限定性故。因為即為此義即使無第二因聲于因相應性成就亦作彼取。 或無第二因聲亦可能取為對因相應者以因緣為緣,非對因,為遮止彼故說彼。由此顯示凡得因相應性者,對彼等一切因及其他因以因緣為緣。但因為因、禪、道唯以住立等性不待他法,非如食根唯有所待,所以唯於此等作第二因等取。但食根唯待所食所主,所以彼等即使無第二食根取由自限定所食所主成為食根及其他相應者故彼中不作彼。此中由第二因取限定緣生者與因及成為緣者相應諸因及其他故無再別作用,應見故於問分別"善因對相應蘊"等中不作第二因取。 596"以所緣性"即以境性,以應緣性義。"乃至"以及字顯示此義 - 不住立於色處等一切任何一中說"緣何何法"

1.2) aniyamena sabbarūpāyatanānaṃ…pe… sabbadhammāyatanānañca ārammaṇapaccayabhāvassa vuttattā rūpādibhedena chabbidhesu saṅkhatāsaṅkhatapaññattidhammesu na koci dhammo ārammaṇapaccayo na hotīti. Svāyaṃ ārammaṇapaccayabhāvo heṭṭhā vibhāvito eva. Ālambitvāti gahetvā. Ekantasārammaṇabhāvato anārabbha pavatti eva natthīti āha 『『ārabbhevā』』ti. Svāyaṃ 『『kusalo dhammo kusalassa, kusalo dhammo akusalassa, kusalo dhammo abyākatassa, akusalo dhammo akusalassa, kusalassa, abyākatassa, abyākato dhammo abyākatassa, kusalassa, akusalassā』』ti evaṃ navappakāro veditabbo.

597.Jeṭṭhakaṭṭhenāti pamukhabhāvena. Attādhīnānañhi patibhūto dhammo adhipati. So tesaṃ pamukhabhāvena pavattati. 『『Chandavato kiṃ nāma na sijjhatī』』tiādikaṃ purimābhisaṅkhārūpanissayaṃ labhitvā uppajjamāne cittuppāde chandādayo dhurabhūtā jeṭṭhakabhūtā sampayuttadhamme sādhayamānā vase vattayamānā hutvā pavattanti, sampayuttadhammā ca tesaṃ vasena vattanti hīnādibhāvena tadanuvattanato, tena te adhipatipaccayā honti. Garukātabbampi ārammaṇaṃ tanninnapoṇapabbhārānaṃ assādanapaccavekkhaṇamaggaphalānaṃ attano vase vattayamānaṃ viya paccayo hoti. Tasmā ayaṃ attādhīnānaṃ patibhāvena upakārakattā adhipatipaccayoti daṭṭhabbo. Chandādhipatīti chandasaṅkhāto adhipati, chandaṃ dhuraṃ chandaṃ jeṭṭhakaṃ katvā cittuppattikāle uppannassa kattukamyatāchandassetaṃ nāmaṃ. Sesesupi eseva nayo. Kasmā pana yathā hetupaccayaniddese 『『hetū hetusampayuttakāna』』nti (paṭṭhā. 1.1.1) vuttaṃ, evamidha 『『adhipatī adhipatisampayuttakāna』』nti avatvā 『『chandādhipati chandasampayuttakāna』』ntiādinā (paṭṭhā. 1.1.3) nayena vuttanti? Ekakkhaṇe abhāvato. Hetavo hi dve tayopi ekakkhaṇe hetupaccayā honti, mūlaṭṭhena upakārakabhāvassa avijahanato. Adhipati pana jeṭṭhakaṭṭhena upakārako, na ca ekakkhaṇe bahū jeṭṭhakā honti. Tasmā ekato uppannānampi tesaṃ ekakkhaṇe adhipatipaccayabhāvo natthīti 『『adhipatī adhipatisampayuttakāna』』nti avatvā 『『chandādhipati chandasampayuttakāna』』ntiādinā nayena vuttaṃ.

Yaṃ yaṃ dhammanti yaṃ yaṃ ārammaṇadhammaṃ. Garuṃ katvāti garukāracittīkāravasena vā assādanavasena vā garukārikaṃ laddhabbaṃ avijahitabbaṃ anavaññātaṃ katvā. Te te dhammāti te te garukātabbā dhammā. Tesaṃ tesanti taṃtaṃgarukārakadhammānaṃ. Adhipatipaccayenāti ārammaṇādhipatipaccayena. Svāyaṃ 『『kusalo dhammo kusalassa sahajātārammaṇehi, akusalassa ārammaṇeneva, abyākatassa sahajātārammaṇehi, kusalābyākatassa sahajātenevāti kusalamūlā cattāro, akusalo dhammo akusalassa sahajātārammaṇehi, abyākatassa sahajāteneva, tathā akusalābyākatassāti akusalamūlā tayo, abyākato dhammo abyākatassa sahajātārammaṇehi, kusalassa ārammaṇeneva, tathā akusalassāti abyākatamūlā tayo』』ti saṅkhepato dasappakāro adhipatipaccayo. Ettha ca sattadhā sahajātādhipati, sattadhā ārammaṇādhipati veditabbo.

我來為您直譯這段巴利文： 1.2.由不限定說"緣何法"對一切色處...乃至...一切法處為所緣緣性故,於色等分六種有為無為施設法中無任何法非所緣緣。此所緣緣性已於下顯明。"緣"即取。由一向有所緣性故無不緣而轉起故說"唯緣"。此應知如是九種:"善法對善,善法對不善,善法對無記,不善法對不善,對善,對無記,無記法對無記,對善,對不善"。 597"以上首義"即以首要性。因為法為自主所依為增上。彼以首要性而轉。如"有欲者何不成就"等得前加行近依後生心生起時欲等成為主成為上首而成就相應法,轉起如主,相應法亦隨彼轉由隨順彼成下等性,由此彼等為增上緣。應重視所緣對傾向趣向趣赴者,于味著觀察道果如轉于自力為緣。所以此應見為增上緣由對自主所依性資助性。"欲增上"即名為增上欲,以欲為主以欲為上首生心時生欲作欲此名。余亦如是方式。何以如因緣說明說"因對因相應",如是此中不說"增上對增上相應"而以"欲增上對欲相應"等方式說?由不一剎那。因為二三因一剎那為因緣,由不捨根義資助性。但增上以上首義資助,非一剎那有多上首。所以即使俱生彼等一剎那無增上緣性故不說"增上對增上相應"而以"欲增上對欲相應"等方式說。 "何何法"即何何所緣法。"作重"即以重作敬作或以味著作重作,應得不應舍不應輕視。"彼彼法"即彼彼應重法。"彼彼"即彼彼作重法。"以增上緣"即以所緣增上緣。此略說十種增上緣:"善法對善以俱生所緣,對不善唯所緣,對無記以俱生所緣,對善無記唯俱生為善根四,不善法對不善以俱生所緣,對無記唯俱生,如是對不善無記為不善根三,無記法對無記以俱生所緣,對善唯所緣,如是對不善為無記根三"。此中應知七種俱生增上,七種所緣增上。

1. Antarāyatīti antaraṃ, byavadhāyakanti attho. Nāssa antaraṃ vijjatīti anantaro, anantaro ca so paccayo cāti anantarapaccayo. 『『Atthānantaratā anantarapaccayo, kālānantaratā samanantarapaccayo』』tiādinā bahudhā papañcayanti, asāraṃ ganthavitthāraṃ karonti. Yathā pavattiokāsadānavisesabhāvena natthivigatapaccayā vuttā, na evaṃ anantarasamanantarapaccayā, ete pana cittaniyamahetubhāvena vuttāti taṃ cittaniyamahetubhāvaṃ dassetuṃ 『『yo hi esā』』tiādi āraddhaṃ. Tattha manoviññāṇadhātūtiādi cittaniyamoti ettha ādi-saddena santīraṇānantarā voṭṭhabbanaṃ, cutianantarā paṭisandhīti yassa yassa cittassa anantarā yaṃ yaṃ cittaṃ uppajjati, tassa tassa tadanantaruppādaniyamo taṃtaṃsahakāripaccayavisiṭṭhassa purimapurimacittasseva vasena ijjhatīti dasseti.

Atthānantaratāyāti atthena kenaci dhammena anantaratāya. Kālānantaratāyāti kālabhedena anantaratāya . Ācariyānanti idhāpi revatācariyameva sandhāya vuttaṃ. Tatthāti tasmiṃ kālānantaratāya samanantarapaccayabhāve, tasmiṃ vā yathāvuttavirodhe. Bhāvanābalena pana vāritattāti ettha yathā rukkhassa vedhe dinne pupphituṃ samatthasseva pupphanaṃ na hoti, vedhe pana apanīte tāya eva samatthatāya pupphanaṃ hoti, evamidhāpi bhāvanābalena vāritattā samuṭṭhāpanasamatthasseva asamuṭṭhāpanaṃ, tasmiñca apagate tāya eva samatthatāya samuṭṭhāpanaṃ hotīti adhippāyo. Tampi vacanaṃ kālānantaratā natthi sattāhādinā kālena antaritabhāvato. Etadeva 『『kālantaritatā atthi』』 icceva vadāma. Nanu ca kālo nāma koci paramatthato natthīti vadeyyāti āsaṅkanto āha 『『kālānantara…pe… laddhī』』ti.

我來為您直譯這段巴利文： 598"間"為"隔",義為障礙。"無其間存在"為無間,無間即彼緣為無間緣。以"義無間性為無間緣,時無間性為等無間緣"等多種廣說,作無實義文句廣大。如以轉起處所施與差別性說無有去緣,非如是無間等無間緣,但此等說為心決定因性,為顯示彼心決定因性始"因為此"等。此中"意識界"等為心決定,此中首字攝取推度後分別,死後結生,顯示凡隨何心後生何何心,彼彼彼後生決定由彼彼俱作緣差別前前心力成就。 "由義無間性"即由義任何法無間性。"由時無間性"即由時差別無間性。"諸師"此中亦關係禮婆多師而說。"此中"即彼由時無間性為等無間緣性中,或彼如所說相違中。"但由修力遮止"此中如樹被擊穿有能開花者不開花,但擊除後由彼能性開花,如是此中亦由修力遮止有能生起者不生起,彼除時由彼能性生起為意。彼語亦無時無間性由七日等時間隔故。此即我們說"有時隔性"。然而或說時名勝義無有而疑慮說"時無間...乃至...宗"。

Byañjanamattatovettha nānākaraṇaṃ paccetabbaṃ, na atthatoti upacayasantatiadhivacananiruttipadānaṃ viya saddatthamattato nānākaraṇaṃ, na vacanīyatthatoti adhippāyo. Teneva saddatthavisesaṃ dassetuṃ 『『katha』』ntiādimāha. Tattha purimapacchimānaṃ nirodhuppādantarābhāvato nirantaruppādanasamatthatā anantarapaccayabhāvo. Rūpakalāpānaṃ viya saṇṭhānābhāvato, paccayapaccayuppannānaṃ sahāvaṭṭhānābhāvato ca 『『idamito heṭṭhā, uddhaṃ, tiriya』』nti vibhāgābhāvā attanā ekattamiva upanetvā suṭṭhu anantarabhāvena uppādanasamatthatā samanantarapaccayatā. Uppādanasamatthatāti ca abyāpārattā dhammānaṃ yasmiṃ yadākāre niruddhe, vattamāne vā sati taṃtaṃvisesavanto dhammā honti, tassa sova ākāro vuccatīti daṭṭhabbo. Dhammānaṃ pavattimattameva ca upādāya kālavohāroti nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaphalasamāpattīnaṃ asaññabhavā cavantassa, purimacutipacchimapaṭisandhīnañca nirodhuppādanirantaratāya kālantaratā natthi. Na hi tesaṃ antarā arūpadhammappavatti atthi, yaṃ upādāya kālantaratā vucceyya, na ca rūpadhammappavatti arūpadhammappavattiyā antaraṃ karoti aññasantānattā. Rūpārūpasantatiyo hi dve aññamaññaṃ visadisasabhāvattā aññamaññūpakārabhāvena pavattamānāpi visuṃyeva honti. Ekasantatiyañca purimapacchimānaṃ majjhe pavattamānaṃ taṃsantatipariyāpannatāya antarakārakaṃ hoti. Tādisañca kiñci nevasaññānāsaññāyatanaphalasamāpattīnaṃ majjhe natthi, na ca abhāvo antarakārako hoti abhāvattā eva. Tasmā javanānantarassa javanassa viya, bhavaṅgānantarassa bhavaṅgassa viya ca nirantaratā suṭṭhu anantaratā hotīti tathā uppādanasamatthatā nevasaññānāsaññāyatanacutīnampi daṭṭhabbā. Uppattiyā paccayabhāvo cettha anantarapaccayādīnaṃ pākaṭoti uppādanasamatthatāva vuttā . Paccuppannānaṃ pana dhammānaṃ pubbantāparantaparicchedena gahitānaṃ uppajjatīti vacanaṃ alabhantānaṃ 『『atīto dhammo paccuppannassa dhammassa anantarapaccayena paccayo』』tiādinā (paṭṭhā. 2.18.4) anantarādipaccayabhāvo vuttoti na so uppattiyā evāti viññāyati. Na hi kusalādiggahaṇaṃ viya paccuppannaggahaṇaṃ aparicchedaṃ. Yato uppattimattasamaṅgino eva gahaṇaṃ siyā. Teneva ca atītattike paṭiccavārādayo na santīti. Tassa 『『kusalo dhammo kusalassa, kusalo dhammo abyākatassa, akusalo dhammo akusalassa, akusalo dhammo abyākatassa, abyākato dhammo abyākatassa, abyākato dhammo kusalassa, abyākato dhammo akusalassā』』ti sattadhā bhedo veditabbo.

我來為您直譯這段巴利文： 此中應從文字差別而非義理差別,如積聚相續施設詞源詞由聲義差別而非所說義差別為意。所以為顯示聲義差異說"如何"等。此中由前後滅生無間故無間生起能性為無間緣性。由如色聚無形態,由緣與緣生不共住故無"此下、上、橫"之分別,如帶至自一性由善無間性生起能性為等無間緣性。"生起能性"應見由法無作為,於何時相滅或住時有彼彼差別法,說為彼相。僅依法轉起而有時言說,故出定者自非想非非想處果定,從無想有死者,前死後結生由滅生無間故無時間隔。因為彼等中間無無色法轉起,依此可說時間隔,且色法轉起不作無色法轉起間隔由異相續故。因為色無色相續二者由互異自性雖以互相資助而轉起亦各別。於一相續中前後中間轉起由屬彼相續而作間隔。如是任何非想非非想果定中間無,且無不作間隔由無故。所以如速行后速行,如有分後有分無間性善無間性,如是應見非想非非想死亦生起能性。此中生起緣性為無間緣等明顯故唯說生起能性。但現在法由前後際限定取得"生起"言說,說"過去法對現在法以無間緣為緣"等無間等緣性故了知非唯生起。因為不如善等取,現在取非無限定。由此唯得生起具足取。所以於過去三法無依等分。彼應知七種差別:"善法對善,善法對無記,不善法對不善,不善法對無記,無記法對無記,無記法對善,無記法對不善"。

599.Uppajjamānova saha uppādanabhāvenāti etthāpi uppattiyā paccayabhāvena pākaṭena ṭhitiyāpi paccayabhāvaṃ nidassetīti daṭṭhabbaṃ, aññathā padīpanidassanaṃ na yujjeyya. Padīpo hi pabhāsassa ṭhitiyāpi paccayo, na uppattiyā eva. Paccayuppannānaṃ sahajātabhāvena upakārakatā sahajātapaccayatā. Okkantikkhaṇeti paṭisandhikkhaṇe. Tasmiṃ hi khaṇe nāmarūpaṃ okkantaṃ viya paralokato āgantvā idha mātukucchiādiṃ pavisantaṃ viya uppajjati, tasmā so khaṇo okkantikkhaṇoti vuccati. Ettha ca rūpanti hadayavatthuyeva adhippetaṃ. Tañhi nāmassa, nāmañca tassa sahajātapaccayo hoti. Cittacetasikāti pavattiyaṃ cattāro khandhā paṭisandhikkhaṇe cittasamuṭṭhānānaṃ abhāvato. Rūpino dhammāti hadayavatthuṃ sandhāyāha. Tattha yadipi pubbe 『『okkantikkhaṇe nāmarūpa』』nti vuttaṃ, tathāpi tena khaṇantare sahajātapaccayabhāvo rūpadhammānaṃ na nivāritoti tannivāraṇatthamidaṃ vuttanti gahetabbaṃ. Kiñci kāleti keci kismiñci kāleti attho, tena rūpino dhammā keci vatthubhūtā kismiñci paṭisandhikāleti aññesaṃ rūpadhammānaṃ, vatthuno ca pavattiyaṃ arūpadhammānaṃ sahajātapaccayabhāvaṃ pubbe anivāritaṃ nivāreti. Evañca katvā 『『kiñci kāla』』nti vā 『『kismiñci kāle』』ti vā vattabbe tathā avatvā vibhattivipallāsaṃ katvā vuttaṃ. Tena kiñcīti upayogekavacanaṃ. 『『Rūpino dhammā』』ti etena sambandhe paccattabahuvacanaṃ jāyati. 『『Kāle』』ti etena sambandhe bhummekavacananti dīpitanti veditabbaṃ. Purimena ca 『『eko khandho, vatthu ca tiṇṇannaṃ khandhāna』』nti (paṭṭhā. 1.1.419) ādivacanena nāmasahitaṃ eva vatthu nāmassa paccayoti vattabbe āpanne itarena kevalassa ca tathāvattabbataṃ dasseti. Svāyaṃ sahajātapaccayo 『『kusalo dhammo kusalassa, abyākatassa, kusalābyākatassa, akusalo dhammo akusalassa , abyākatassa, akusalābyākatassa, abyākato dhammo abyākatassa, kusalābyākato dhammo abyākatassa, akusalābyākato dhammo abyākatassā』』ti (paṭṭhā. 1.1.419) navavidho veditabbo.

1. Attano upakārakassa upakārakatā aññamaññapaccayatā. Tathā hissa tidaṇḍaṃ nidassitaṃ. Upakārakatā ca aññamaññatāvaseneva daṭṭhabbā, na sahajātatādivasena. Sahajātādipaccayo hontoyeva hi koci aññamaññapaccayo na hoti, na ca sahajātādipaccayadhammehi vinā imassa pavatti atthi. Tathā hi sahajātādipaccayo ca hontoyeva hi koci aññamaññapaccayo hoti. Yadi ca attano upakārakassa upakārakatāmattaṃ aññamaññapaccayo siyā, purejātapacchājātabhāvena upakārassa upakārakā vatthukhandhā aññamaññapaccayā siyuṃ, na ca taṃ icchitaṃ. Tena vuttaṃ 『『upakārakatā ca aññamaññavaseneva daṭṭhabbā』』ti. Ayañca uppattiyā, ṭhitiyā ca upakārakoti veditabbo. Ayaṃ pana 『『kusalo dhammo kusalassa, akusalo dhammo akusalassa, abyākato dhammo abyākatassā』』ti tividho veditabbo.

我來為您直譯這段巴利文： 599"唯生起時以共生性"此中亦應見由生起緣性明顯顯示住立緣性,否則燈喻不適合。因為燈對光亦為住立緣,非唯生起。對緣生以俱生性資助為俱生緣性。"入胎剎那"即結生剎那。因為彼剎那名色如入如從他世來入此母胎等而生,所以彼剎那說為入胎剎那。此中"色"意為唯心所依。因為彼對名,名對彼為俱生緣。"心心所"于轉起為四蘊由結生剎那無心所生色故。"諸色法"關係心所依說。此中雖先說"入胎剎那名色",然彼不遮止剎那間色法俱生緣性故應取此說為遮止彼。"某時"義為某于某時,由此"諸色法某為所依于某結生時"遮止先未遮止其他色法及所依于轉起對無色法俱生緣性。如是"某時"或"于某時"應說而不如是說作格變易說。由此"某"為對格單數。由"諸色法"相關為主格複數。由"時"相關為處格單數應知顯示。由前"一蘊及所依對三蘊"等語應說唯與名俱所依為名緣而成,由后顯示唯彼亦如是應說。此俱生緣應知九種:"善法對善,對無記,對善無記,不善法對不善,對無記,對不善無記,無記法對無記,善無記法對無記,不善無記法對無記"。 600.對自資助者資助性為相互緣性。如是顯示為三杖。資助性應由相互性見,非由俱生等性。因為某俱生等緣非相互緣,且無離俱生等緣法此轉起。如是因為某俱生等緣即相互緣。若唯對自資助者資助性為相互緣,前生後生性資助的資助所依蘊應為相互緣,而此非所欲。所以說"資助性應由相互性見"。此應知為生起及住立資助。此應知三種:"善法對善,不善法對不善,無記法對無記"。

1. Taruādīnaṃ pathavī viya adhiṭṭhānākārena pathavīdhātu sesadhātūnaṃ, cakkhādayo cakkhuviññāṇādīnaṃ upakārakā cittakammassa paṭādayo viya nissayākārena khandhādayo taṃtaṃnissayānaṃ khandhādīnaṃ. Pathavīdhātuyaṃ patiṭṭhāya eva hi sesadhātuyo upādārūpāni viya yathāsakaṃ kiccaṃ karonti.

Adhiṭṭhānākārenāti ādhārākārena. Ādhārākāro cettha tesaṃ sātisayaṃ tadadhīnavuttitāya veditabbo. Yato bhūtāni aniddisitabbaṭṭhānāni vuccanti, evañca katvā cakkhādīnampi adhiṭṭhānākārena upakārakatā suṭṭhu yujjati. Na hi yathāvuttaṃ tadadhīnavuttitāvisesaṃ muñcitvā añño cakkhādīsu adesakānaṃ arūpadhammānaṃ adhiṭṭhānākāro sambhavati. Yadipi yaṃ yaṃ dhammaṃ paṭicca ye ye dhammā uppajjanti, tesaṃ sabbesaṃ tadadhīnavuttibhāvo. Yena pana paccayabhāvavisesena cakkhādīnaṃ paṭumandabhāvesu cakkhuviññāṇādayo tadanuvidhānākāreneva pavattanti, svāyamidha tesaṃ tadadhīnavuttitāsiddho visesoti. Evañhi paccayabhāvasāmaññe satipi ārammaṇapaccayato nissayapaccayassa viseso vibhāvito hoti. Svāyaṃ nayo heṭṭhā pakāsitova. Chaṭṭho panāti ettha 『『rūpino dhammā arūpīnaṃ dhammānaṃ kismiñci kāle』』ti idaṃ na labbhati. Yaṃ panettha labbhati 『『rūpino dhammā kecī』』ti, tattha te eva dhamme dassetuṃ 『『cakkhāyatana』』ntiādi niddiṭṭhaṃ. Yaṃ rūpanti hadayavatthuṃ sandhāya vuttaṃ. Ayaṃ pana nissayapaccayo terasavidho. Kathaṃ? Sahajātato kusalamūlā tayo, tathā akusalamūlā, abyākatamūlesu pana purejātaṃ labbhati. Abyākatañhi abyākatassa sahajātampi paccayo hoti, purejātampi kusalassa purejātameva, tathā akusalassa, kusalābyākataṃ sahajātapurejātato kusalassa, sahajātato eva abyākatassa, tathā akusalābyākata』』nti evaṃ terasa.

我來為您直譯這段巴利文： 601.如地對樹等,地界以住立行相對余界,如眼等對眼識等,如壁等對繪畫,所依等以依止行相對彼彼所依蘊等資助。因為依止於地界余界如所造色如其自作用而作。 "以住立行相"即以所依行相。所依行相此中應由彼等殊勝彼所依轉起見。由此說大種為不可指處,如是作眼等亦以住立行相資助極適合。因為離如所說彼所依轉起差別外,無別眼等中無處無色法住立行相可有。雖任何法緣何何法生,彼等一切有彼所依轉起性。但由彼緣性差別于眼等利鈍性中眼識等如隨順行相而轉,此為此中彼等彼所依轉起成就差別。如是雖有緣性共相由所緣緣顯示依止緣差別。此方式已於下顯明。"第六"此中"諸色法對諸無色法于某時"此不得。但此中得"某諸色法",其中為顯示彼等法說"眼處"等。"何色"關係心所依說。此依止緣十三種。如何?由俱生善根三,如是不善根三,于無記根得前生。因為無記對無記亦為俱生緣,亦前生對善唯前生,如是對不善,善無記由俱生前生對善,唯由俱生對無記,如是不善無記,如是十三。

602.Tadadhīnavuttitāya attano phalena nissitoti yaṃ kiñci kāraṇaṃ nissayoti vatvā tattha yo bhuso nissayo, taṃ upanissayoti niddhāreti. Balavakāraṇabhāvena upakārakoti ārammaṇabhāvavasena anantaraṃ anurūpacittuppādanasamatthatāvasena, kevalañca balavantaṃ kāraṇaṃ hutvā upakārako. Tenāha 『『so』』tiādi.

Tattha dānaṃ datvāti deyyadhammaṃ cajitvā. Yāya vā cetanāya so diyyati, sā cetanā dānaṃ. Datvāti taṃ cetanaṃ pariyodapetvā visuddhaṃ katvā. Sīlaṃ samādiyitvāti pañcaṅgadasaṅgādivasena niccasīlaṃ gaṇhitvā. Iminā samādānaviratiyeva dassitā, sampattaviratisamucchedaviratiyo pana loke 『『sīla』』nti apākaṭattā na vuttā. Kiñcāpi na vuttā, ārammaṇapaccayo pana hontiyeva. Tattha samucchedavirati sekkhānaṃyeva kusalassa ārammaṇaṃ hoti, na itaresaṃ. Uposathakammanti 『『pāṇaṃ na hane, na cādinnamādiye』』ti (su. ni. 402) evaṃ vuttaṃ uposathasīlaṃ. Taṃ garuṃ katvā paccavekkhatīti taṃ yathāvuttaṃ kusalaṃ sekkhopi puthujjanopi paccavekkhati, arahāpi taṃ paccavekkhateva. Arahatopi hi pubbe kataṃ kusalaṃ kusalameva. Yena pana cittena paccavekkhati, taṃ kiriyacittaṃ nāma hoti. Tasmā 『『kusalo kusalassā』』ti imasmiṃ adhikāre na labbhati. Pubbe suciṇṇānīti 『『datvā katvā』』ti hi āsannakatāni vuttāni, iminā na āsannakatānīti veditabbāni, dānādīhi vā sesāni kāmāvacarakusalāni dassetuṃ idaṃ vuttaṃ. Jhānā vuṭṭhahitvāti jhānaṃ samāpanno jhānato vuṭṭhahitvā. 『『Jhānaṃ vuṭṭhahitvā』』tipi pāḷi. Sekkhā gotrabhunti sotāpannaṃ sandhāya vuttaṃ. So hi gotrabhuṃ paccavekkhati. 『『Vodāna』』nti idaṃ pana sakadāgāmianāgāmino sandhāya vuttaṃ. Tesañhi taṃ cittaṃ vodānaṃ nāma hoti. Sekkhāti sotāpannasakadāgāmianāgāmino . Maggā vuṭṭhahitvāti maggaphalabhavaṅgātikkamavasena attanā paṭiladdhamaggā vuṭṭhahitvā, suddhamaggatoyeva pana vuṭṭhāya paccavekkhaṇaṃ nāma natthi. Ādi-saddena 『『kusalaṃ aniccato dukkhato anattato vipassantī』』ti (paṭṭhā. 1.

我來為您直譯這段巴利文： 602"由彼所依轉起為自果所依"說任何因為依止,其中彼強依止,決定為近依止。以強因性資助由所緣性力,由無間適合心生起能性力,及唯成為強因而資助。所以說"彼"等。 此中"施已"即舍施物。或由何思彼施,彼思為施。"已"即清凈彼思作凈。"受持戒"即以五支十支等力取常戒。此中唯顯示受持離,但現前離斷離由世間非明顯"戒"故不說。雖不說,但成為所緣緣。此中斷離唯對有學善為所緣,非他。"布薩業"即如說"不殺生,不取不與"等布薩戒。"作重彼觀察"即如所說善有學及凡夫觀察,阿羅漢亦觀察彼。因為阿羅漢先作善亦為善。但由何心觀察,彼名為唯作心。所以于"善對善"此處不得。"先善作"因為說"施已作已"為近作,由此應知非近作,或由施等顯示余欲界善說此。"出禪"即入禪出禪。亦有聖典"出禪"。"有學種姓"關係須陀洹說。因為彼觀察種姓。但"清凈"此關係斯陀含阿那含說。因為彼等彼心名為清凈。"諸有學"即須陀洹斯陀含阿那含。"出道"即由道果有分超越力出自得道,但唯由純道出無名為觀察。首字攝取"觀善為無常苦無我";

1.404) evamādiṃ saṅgaṇhāti. Yadipi nānattaṃ akatvāva vibhatto, tathāpi idampi ārammaṇādhipatiārammaṇūpanissayānaṃ visesoti dassetuṃ 『『tatthā』』tiādi vuttaṃ.

Nesaṃ cittacetasikānaṃ anantarapaccayaanantarūpanissayānaṃ nikkhepaviseso atthi. Yasmā purimo abyākatadhammavasena pavatto, itaro kusalādivasenapīti sopi nikkhepaviseso atthato ekībhāvameva gacchati sabbesupi cittuppādesu tadubhayassa icchitabbattā. Evaṃ santepītiādi anantaraanantarūpanissayānaṃ visesadassanaṃ. Yathā hītiādi anantarūpanissayassa sambhavadassanaṃ.

Pakatoti ettha pa-kāro upasaggo, so attano phalassa uppādanasamatthabhāvena suṭṭhukatataṃ dīpeti. Tathā ca kataṃ attano santāne kataṃ hotīti āha 『『attano santāne』』tiādi. Karaṇañca duvidhaṃ nipphādanaṃ, upasevanañcāti taṃ dassetuṃ 『『nipphādito vā』』tiādi vuttaṃ. Tattha nipphādanaṃ hetupaccayasamodhānena phalassa nibbattanaṃ. Upasevanaṃ pana kāye allīyāpanavasena upayogūpasevanaṃ, vijānanasañjānanādīnaṃ vasena ārammaṇūpasevanañca. Teneva anāgatānampi utusampadādīnaṃ ārammaṇūpasevanena upasevitānaṃ pakatūpanissayatā vuttā hoti, pageva atītapaccuppannānaṃ. Paccuppannassāpi hi 『『paccuppannaṃ utubhojanaṃ senāsanaṃ upanissāya jhānaṃ uppādetī』』tiādivacanato (paṭṭhā. 2.18.8) pakatūpanissayabhāvo labbhatīti. Pakatiyā evāti paccayantarasaṅkararahitena attano sabhāveneva. Upanissayoti balavakāraṇaṃ katvā. Anekappakārato pabhedo veditabbo pañhāvāre āgatanayena. Paccayavāre pana –

『『Purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ upanissayapaccayena paccayo, purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ akusalānaṃ dhammānaṃ kesañci, kusalā abyākatānaṃ, akusalā akusalānaṃ, kusalānaṃ kesañci, akusalā abyākatānaṃ, abyākatā abyākatānaṃ, abyākatā kusalānaṃ, abyākatā akusalānaṃ , puggalopi, senāsanampi upanissayapaccayena paccayo』』ti (paṭṭhā. 1.1.9).

Tattha ye purimā yesaṃ pacchimānaṃ anantarūpanissayo honti, te tesaṃ sabbesampi ekanteneva honti, na kesañci kadāci. Tasmā yesu padesu anantarūpanissayo labbhati, tesu 『『kesañcī』』ti na sakkā vattunti na vuttaṃ. Ye pana purimā yesaṃ pacchimānaṃ ārammaṇūpanissayo vā pakatūpanissayo vā honti, te tesaṃ, na sabbesaṃ ekantena honti. Yesaṃ uppattivibandhakā paccayā balavanto honti, tesaṃ na bhavanti, itaresaṃ bhavanti. Tasmā yesu padesu anantarapaccayo na labbhati, tesu 『『kesañcī』』ti vuttaṃ. Siddhānaṃ paccayadhammānaṃ yehi paccayuppannehi bhavitabbaṃ, tesaṃ 『『kesañcī』』ti ayamettha attho.

Kasiṇapaññattiyā ārammaṇūpanissayatābhāvato ekaccāya paññattiyā saddhiṃ sabbo dhammo ārammaṇūpanissayo, anantarātīto cittacetasikarāsi anantarūpanissayo, kusalākusalavipākakiriyārūpavasena pañcavidho pakatūpanissayoti ayamettha saṅkhepo. Vitthāro pana paṭṭhānaṭṭhakathāyaṃ veditabbo.

我來為您直譯這段巴利文： 1.404.等攝取。雖不作差別而分別,然為顯示此亦為所緣增上所緣近依差別說"此中"等。 彼等心心所無間緣無間近依之安置差別有。因為前由無記法力轉起,后亦由善等力,彼安置差別就義趨於一性由一切心生中應欲彼二故。如是亦說"雖然"等為無間無間近依差別顯示。如"因為"等為無間近依生起顯示。 "自性"此中"自"字為字首,彼顯示由生起自果能性善作性。如是作于自相續作故說"于自相續"等。作二種生起及親近,為顯示彼說"生起或"等。此中生起為由因緣和合生果。但親近為由身貼近力用親近,及由了別想等力所緣親近。所以說未來適宜時等由所緣親近而親近為自性近依性,何況過去現在。因為現在亦由"依現在時食住處生禪"等語得自性近依性。"唯自性"即由離他緣混雜唯自性。"近依"即作強因。應知差別多種由問分來方式。但于緣分: "前前善法對後後善法以近依緣為緣,前前善法對後後某不善法,善對無記,不善對不善,對某善,不善對無記,無記對無記,無記對善,無記對不善,人亦、住處亦以近依緣為緣"。 此中彼前對彼后為無間近依,彼對彼一切定然,非某時對某。所以於何句得無間近依,彼中不能說"某"故不說。但彼前對彼后為所緣近依或自性近依,彼對彼非一切定然。對彼生障礙緣強者不有,余有。所以於何句不得無間緣,彼中說"某"。此中此義為已成緣法對應有何緣生"某"。 由遍處施設無所緣近依性故,與某施設俱一切法為所緣近依,無間過去心心所聚為無間近依,由善不善異熟唯作色力五種自性近依為此略說。但廣說應知于發趣注。;

603.Paṭhamataranti paccayuppannato puretaraṃ. Ayañhi purejātapaccayo rūpadhammavaseneva labbhati. Paccayuppanno ca arūpadhammāyeva. Tenāha 『『vattamānabhāvena upakārako』』ti. Nissayārammaṇākārādīhi visiṭṭhā purejātabhāvena vinā upakārakabhāvaṃ agacchantānaṃ vatthārammaṇānaṃ purejātākārena upakārakatā purejātapaccayatā. Evaṃ vatthārammaṇavasena duvidhe purejātapaccaye 『『cakkhāyatana』』ntiādi vatthuvasena vuttaṃ, 『『rūpārammaṇa』』ntiādi ārammaṇavasena.

Yaṃ rūpanti hadayavatthuṃ sandhāyāha. Tattha 『『kiñci kāle』』ti pavattikālavasena vuttaṃ. 『『Kiñci kālena』』 iti paṭisandhikālavasena. Yāni ārammaṇapurejātena vinā na vattanti, tesaṃ cakkhuviññāṇādīnaṃ ārammaṇapurejātadassanena manodvārepi yaṃ yaṃ ārammaṇapurejātena vattati, tassa tassa ārammaṇapaccayabhūtaṃ sabbaṃ rūparūpaṃ ārammaṇapurejātanti dassitameva hoti. Tathā hi vuttaṃ pañhāvāre 『『ārammaṇapurejātaṃ sekkhā vā puthujjanā vā cakkhuṃ aniccato dukkhato anattato vipassantī』』tiādi (paṭṭhā. 1.1.424). 『『Abyākato dhammo abyākatassa dhammassa purejātapaccayena paccayo, abyākato dhammo kusalassa dhammassa purejātapaccayena paccayo, abyākato dhammo akusalassa dhammassa purejātapaccayena paccayo』』ti (paṭṭhā. 1.1.424) abyākatamūlakā tayova vārā. Te ca paccekaṃ vatthupurejātaṃ, ārammaṇapurejātanti dvidhā vibhattā.

1. Paccayuppannadhammassa puretaraṃ siddhabhāve sati paccayadhammassa pacchājātatāti vuttaṃ 『『purejātāna』』nti. Ayañca nayo rūpadhammesu eva labbhati, na arūpadhammesūti vuttaṃ 『『rūpadhammāna』』nti. Yadi paccayuppannadhammā puretarameva jātā, kathaṃ paccayabhāvoti āha 『『upathambhakattenā』』ti. Pacchājātena hi vinā santānāvicchedahetubhāvaṃ agacchantānaṃ dhammānaṃ ye pacchājātākārena upakārakā, tesaṃ sā vippayuttākārādīhi visiṭṭhā upakārakatā pacchājātapaccayatā. Evaṃ sabbapaccayānaṃ paccayantarākāravisiṭṭhā upakārakatā yojetabbā. 『『Gijjhapotakasarīrānaṃ āhārāsācetanā viyā』』ti etena manosañcetanāhāravasena pavattamānehi arūpadhammehi rūpakāyassa upatthambhitabhāvaṃ dasseti. Teneva 『『āhārāsā viyā』』ti avatvā cetanāggahaṇaṃ kataṃ. Kāyassāti catusamuṭṭhānikabhūtupādāyarūpasaṅkhātassa rūpakāyassa. Saṅkhepato ṭhapetvā rūpadhamme avisiṭṭho arūpakkhandho pacchājātapaccayo. So jātivasena kusalo, akusalo, vipāko, kiriyāti catubbidhoti veditabbaṃ.

我來為您直譯這段巴利文： 603"較先"即較緣生先。因為此前生緣唯由色法得。緣生唯為無色法。所以說"以現在性資助"。由依止所緣行相等差別不得無前生性資助性的所依所緣以前生行相資助性為前生緣性。如是所依所緣力二種前生緣中"眼處"等由所依力說,"色所緣"等由所緣力說。 "何色"關係心所依說。此中"某時"由轉起時力說。"以某時"由結生時力說。若無所緣前生不轉起,顯示彼等眼識等所緣前生,于意門亦何何由所緣前生轉起,彼彼所緣緣所成一切實色為所緣前生已顯示。如是于問分說"所緣前生有學或凡夫觀眼為無常苦無我"等。"無記法對無記法以前生緣為緣,無記法對善法以前生緣為緣,無記法對不善法以前生緣為緣",無記根三分。彼等各分所依前生、所緣前生二種。 604"前生"說由緣生法先成就時有緣法後生性。此方式唯於色法得,非無色法故說"諸色法"。若緣生法已先生,如何為緣性說"以支援性"。因為無後生不得相續不斷因性諸法,彼等由後生行相資助,彼等由離系等行相差別資助性為後生緣性。如是一切緣應配合由他緣行相差別資助性。"如禿鷹雛食思"由此顯示由意思食力轉起無色法支援色身性。所以不說"如食慾"而取"思"。"身"即四等起大種所造色名色身。略說除色法無差別無色蘊為後生緣。彼由生力為善、不善、異熟、唯作四種應知。

1. Kusalādibhāvena attanā sadisassa payogena karaṇīyassa punappunaṃ karaṇaṃ pavattanaṃ āsevanaṭṭho, attasadisasabhāvatāpādanaṃ vāsanaṃ vā. Purimapurimābhiyogo viyāti uggahaṇasavanadhāraṇādipurimāpurimāsevanā viya. Tīsu pana etesu purimā purimāti samanantarātītā daṭṭhabbā. Kasmā panettha anantarapaccaye viya 『『purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ abyākatāna』』ntiādinā bhinnajātiyehi saddhiṃ niddeso na katoti? Attano gatiṃ gāhetuṃ asamatthattā. Bhinnajātikā hi bhinnajātikānaṃ āsevanaguṇena paguṇabalavabhāvaṃ sampādentā attanova kusalādibhāvasaṅkhātaṃ gatiṃ gāhetuṃ na sakkuṇanti. Tasmā tehi saddhiṃ niddesaṃ akatvā ye yesaṃ vāsanāsaṅkhātena āsevanaguṇena paguṇabalavabhāvavisiṭṭhaṃ attano kusalādibhāvasaṅkhātaṃ gatiṃ gāhetuṃ samatthā, tesaṃ tehi samānajātikeheva saddhiṃ niddeso katoti daṭṭhabbo.

Atha vipākābyākataṃ kasmā na gahitaṃ? Āsevanābhāvato. Vipākābyākatañhi kammavasena vipākabhāvappattaṃ kammapariṇāmitaṃ hutvā pavattamānaṃ nirussāhaṃ dubbalaṃ santaṃ āsevanaguṇena attano sabhāvaṃ gāhetvā paribhāvetvā neva aññaṃ vipākaṃ pavatteti, na ca purimavipākānubhāvaṃ gahetvā uppajjati, atha kho kammavegakkhittaṃ patitaṃ viya hutvā uppajjati. Tasmā sabbathāpi vipāke āsevanā natthīti na gahitaṃ. Kusalākusalakiriyānantaraṃ uppajjamānampi sakammapaṭibaddhavuttitāya āsevanaguṇaṃ na gaṇhātīti kusalādayopi tassa āsevanapaccayo na honti. Nānājātikattāpi cete tassa āsevanādhānaṃ na karonteva. Bhūmito, pana ārammaṇato vā nānājātikatā nāma natthīti parittakusalakiriyā mahaggatakusalakiriyānaṃ, saṅkhārārammaṇañca kusalaṃ nibbānārammaṇassa āsevanapaccayo hotiyeva. Svāyaṃ 『『kusalo dhammo kusalassa, akusalo dhammo akusalassa, abyākato dhammo abyākatassa āsevanapaccayena paccayo』』ti (paṭṭhā. 1.1.426) tidhāva vutto. Abyākataggahaṇena āvajjanavajjitā kiriyadhammā gahitā.

606.Cittapayogo cittakiriyā, āyūhananti attho. Yathā hi kāyavacīpayogo viññatti, evaṃ cittapayogo cetanā. Tena hi sā uppannakiriyatāvisiṭṭhe santāne sesapaccayasamāgame pavattamānānaṃ vipākakaṭattārūpānampi teneva santānavisesena kiriyābhāvena upakārikā hoti. Tassa hi kiriyābhāvassa pavattattā tesaṃ pavatti, na aññathā. Sahajātānaṃ pana āyūhanakiriyābhāvena pavattamānā upakārikāti kiṃ vattabbaṃ. Kammanti ca cetanākammameva adhippetaṃ. Na hi cetanāsampayuttaṃ kammaṃ abhijjhādi kammapaccayo hoti. Satipi vipākadhammabhāve cetanāvajjānaṃ ataṃsabhāvattā vipākāpi cetanā sahajātakammapaccayo hotiyeva, svāyaṃ kammapaccayo jātivasena catubbidhoti sabbaṃ vattabbaṃ.

我來為您直譯這段巴利文： 605.由善等性與自相似所作再三作為轉起為修習義,或令得自相似自性為熏習。如"前前加行"即如前前修學聞持等。但此中三種前前應見為等無間過去。為何此中不如無間緣"前前善法對後後無記"等與異類共說?由不能取自趣故。因為異類對異類以修習功德成就熟練強力性不能取自善等性名趣。所以不與彼等共說,但應見與何等由熏習名修習功德能取殊勝熟練強力性自善等性名趣者,與彼等同類共說。 那為何不取異熟無記?由無修習故。因為異熟無記由業力得異熟性成業所轉而轉起無勵力弱寂靜,不由修習功德取自性熏修而令轉起他異熟,亦不取前異熟威力而生,而如業力所擲而落而生。所以一切異熟無修習故不取。雖生於善不善唯作后,由系屬自業轉起不取修習功德故善等亦非彼修習緣。由異類性彼等不作彼修習住立。但由地或所緣名無異類性故,欲界善唯作對色無色界善唯作,及有為所緣善對無為所緣為修習緣。彼說三種:"善法對善,不善法對不善,無記法對無記以修習緣為緣"。無記攝取除轉向唯作法。 606.心加行心作用,義為勵發。因為如身語加行為表,如是心加行為思。因為由彼生起作用性差別相續,余緣和合轉起異熟等起色亦由彼相續差別以作用性資助。因為由彼作用性轉起故彼等轉起,非他。但對俱生以勵發作用性轉起資助何須說。"業"意為唯思業。因為與思相應業貪等非業緣。雖有異熟法性由思除外非彼自性故異熟思亦為俱生業緣,彼業緣由生力四種應說一切。

607.『『Nirussāhasantabhāvenā』』ti etena saussāhehi vipākadhammadhammehi kusalākusalehi sārammaṇādibhāvena sadisānampi asadisaṃ vipākabhāvaṃ dasseti. So hi vipākānaṃ payogena asādhetabbatāya payogena, aññathā vā sesapaccayesu siddhesu kammassa kaṭattā eva sijjhanato nirussāho santabhāvo hoti, na kilesavūpasantabhāvo. Tathāsantabhāvato eva hi bhavaṅgādayo duviññeyyā. Pañcadvārepi hi javanappavattiyā rūpādīnaṃ gahitatā viññāyati, abhinipātasampaṭicchanasantīraṇamattā pana vipākā duviññeyyā eva. Nirussāhasantabhāvāyāti nirussāhasantabhāvatthāya. Etena tappaccayavantānaṃ avipākānampi rūpadhammānaṃ vipākānukūlaṃ pavattiṃ dasseti. Pavattetiādi pañhāvāranayaṃ gahetvā vuttaṃ. Paṭiccavāre pana 『『vipākā cattāro khandhā arūpino aññamaññaṃ vipākapaccayena paccayo』』tiādinā (paṭṭhā. 1.1.14) āgatā. Ettha ca yesaṃ ekantena vipāko vipākapaccayo hoti, tesaṃ vasena nayadassanaṃ katanti daṭṭhabbaṃ. Na hi āruppe kāmarūpabhūmīsu viya vipāko rūpassa paccayo hoti.

1. Satipi janakabhāve upatthambhakattaṃ āhārānaṃ padhānakiccanti āha 『『rūpārūpānaṃ upatthambhakattenā』』ti. Upatthambhakattañhi satipi janakatte arūpīnaṃ āhārānaṃ, āhārajarūpasamuṭṭhāpakarūpāhārassa ca hoti. Asatipi catusamuṭṭhānikarūpūpatthambhakarūpāhārassa, asati pana upatthambhakatte āhārānaṃ janakattaṃ natthīti upatthambhakattaṃ padhānaṃ. Atha vā janayamānopi āhāro avicchedavasena upatthambhento janetīti upatthambhanabhāvo eva āhārabhāvoti 『『upatthambhakattenā』』ti vuttaṃ. Keci pana 『『rūpāhāro attanā janitassa āhārapaccayo na hoti, aññena janitassa hoti, tasmā 『upatthambhakattenā』ti vutta』』nti vadanti. Taṃ 『『āhāro rūpassa paccayo honto āhārapaccayo na hotīti viruddhameta』』nti apare nānujānanti. Rūpāhāro cettha rūpadhammānaṃ eva āhārapaccayo hoti. Arūpāhārā pana rūpadhammānampi āhārapaccayo honti. Tañca kho na kevalaṃ cittasamuṭṭhānānaṃ rūpānameva, atha kho kadāci kaṭattārūpānampīti dassetuṃ 『『pañhāvāre panā』』tiādi vuttaṃ.

我來為您直譯這段巴利文： 607"以無勵力寂靜性"由此顯示雖與有勵力異熟法善不善由有所緣等性相似而異熟性不相似。因為彼由異熟不應以加行成就,或由他余緣成就唯由業等起成就故無勵力寂靜性,非煩惱寂靜性。因為如是寂靜性故有分等難知。因為於五門亦由速行轉起了知取色等,但唯異熟撞擊領受推度難知。"于無勵力寂靜性"即為無勵力寂靜性。由此顯示彼緣有非異熟色法亦隨異熟轉起。"令轉起"等取問分方式說。但于緣分來"異熟四無色蘊以異熟緣互為緣"等。此中應見由彼等定然異熟為異熟緣力顯示方式。因為于無色非如欲色地異熟為色緣。 608.雖有能生性,支援性為諸食主作用故說"以對色無色支援性"。因為支援性雖有能生性為無色食,食生色等起色食,雖無四等起色支援色食,但無支援性食無能生性故支援性為主。或生時食由不斷力支援而生故唯支援性為食性故說"以支援性"。但有說"色食對自生非食緣,對他生為食緣,所以說'以支援性'"。彼他不許"食為色緣時非食緣此相違"。此中色食唯對色法為食緣。但無色食亦對色法為食緣。彼非唯對心等起色,而有時亦對等起色故說"但于問分"等。

609.Adhipatiyaṭṭhenāti ettha na adhipatipaccayadhammānaṃ viya pavattinivārake abhibhavitvā pavattanena garubhāvo adhipatiyaṭṭho, atha kho dassanādikiccesu cakkhuviññāṇādīhi, jīvane kammajarūpehi arūpadhammehi ca jīvantehi, manane sampayuttadhammehi, sukhitādibhāve sukhitādīhi, adhimokkhapaggahūpaṭṭhānāvikkhepapajānanesu, 『『anaññātaṃ ñassāmī』』ti pavattiyaṃ ājānane, aññātāvibhāve ca saddhādisahajātehīti evaṃ taṃtaṃkiccesu cakkhādipaccayehi dhammehi cakkhādīnaṃ anuvattanīyatā. Tesu hi kiccesu cakkhādīnaṃ issariyaṃ, tappaccayānañca tadanuvattanena tattha pavatti. Kasmā panettha itthipurisindriyadvayaṃ na gahitaṃ, nanu cetampi liṅgādīhi anuvattīyatīti? Saccaṃ anuvattīyati, na pana paccayabhāvato. Yathā hi jīvitāhārā yesaṃ paccayā honti, tesaṃ anupālakaupatthambhakā , atthiavigatapaccayabhūtā ca honti, na evaṃ itthipurisabhāvā liṅgādīnaṃ kenaci pakārena upakārakā honti. Yato paccayā siyuṃ, kevalaṃ pana yathāsakehi eva paccayehi pavattamānānaṃ liṅgādīnaṃ yathā itthiādiggahaṇassa paccayabhāvo hoti, tato aññenākārena taṃsahitasantāne appavattito liṅgādīhi anuvattanīyatā, indriyatā ca tesaṃ vuccati. Tasmā na tesaṃ indriyapaccayabhāvo vutto. Cakkhādayo arūpadhammānaṃyevāti ettha sukhindriyadukkhindriyānipi cakkhādiggahaṇena gahitānīti daṭṭhabbāni.

1. Lakkhaṇārammaṇūpanijjhānabhūtānaṃ vitakkādīnaṃ vitakkanādivasena ārammaṇaṃ upagantvā nijjhānaṃ pekkhanaṃ, cintanaṃ vā vitakkādīnaṃyeva āveṇiko byāpāro upanijjhāyanaṭṭho. 『『Ṭhapetvā dvipañcaviññāṇe sukhadukkhavedanādvaya』』nti vatvāpi 『『satta jhānaṅgānī』』ti vacanena ajhānaṅgānaṃ upekkhācittekaggatānaṃ nivattanaṃ katanti daṭṭhabbaṃ. Yadi evaṃ 『『satta jhānaṅgānī』』ti eteneva siddhe 『『ṭhapetvā sukhadukkhavedanādvaya』』nti kasmā vuttaṃ? Vedanābhedesu pañcasu sukhadukkhadvayassa ekantena ajhānaṅgabhāvadassanatthaṃ jhānaṅgaṭṭhāne niddiṭṭhattā, satipi vā jhānaṅgavohāre vedanābhedadvayassa ekantena jhānapaccayattābhāvadassanatthaṃ. Upekkhācittekaggatānaṃ pana yadipi jhānapaccayattābhāvo atthi, najhānapaccayabhāvo pana natthīti sabbānipi satta jhānaṅgānīti ettha gahaṇaṃ kataṃ. Tattha 『『sabbānipī』』ti vacanaṃ sabbakusalādibhedasaṅgaṇhanatthaṃ, na pana sabbacittuppādagatasaṅgaṇhanatthanti daṭṭhabbaṃ. Yesaṃ pana 『『ṭhapetvā dvipañcaviññāṇe vedanāttaya』』nti pāṭho, tesaṃ yathāvutto vicāro cittekaggatāvaseneva veditabbo.

我來為您直譯這段巴利文： 609"以增上義"此中非如增上緣法克服轉起障礙而轉起的重性為增上義,而是見等作用由眼識等,命由業生色及無色法活命,意由相應法,樂等性由樂等,勝解精進念不散知見於"我將知未知"轉起中了知,及已知顯現由信等俱生,如是于彼彼作用由眼等緣法眼等隨順性。因為于彼等作用眼等有自在,彼緣由彼隨順於彼轉起。為何此中不取女男根二,豈非此亦為相等所隨順?誠然隨順,但非由緣性。因為如命食對彼等為緣,為護持支援,為有不離緣,非如是女男性對相等以任何方式資助。由此應為緣,但唯由自緣轉起相等如為女等取之緣性,由此余行相於彼俱相續不轉起故說由相等隨順性及根性。所以不說彼等根緣性。眼等唯對無色法此中應見樂根苦根亦由眼等攝取所攝。 610.相所緣近觀性尋等由尋等力趨近所緣觀察或思惟,尋等自己的特別作用為近觀義。說"除二五識樂苦受二"已由說"七禪支"應見作無禪支舍心一境性除外。若如是由"七禪支"已成就,為何說"除樂苦受二"?為顯示受差別中五中樂苦二定為無禪支故於禪支處顯示,或雖有禪支言說為顯示受差別二定無禪緣性。但舍心一境性雖有無禪緣性,但非無禪緣性故於"一切七禪支"此中攝取。此中"一切"言為攝取一切善等差別,非為攝取一切心生所得應見。但有"除二五識受三"讀法,彼等應如所說觀察唯由心一境性。

611.Yato tato vāti sammā vā micchā vāti attho. Pañhāvāre panātiādi yadipi paccayaniddese taṃsamuṭṭhānaggahaṇena so attho ñāpito eva, pañhāvāre pana sarūpeneva gahitoti dassanatthaṃ vuttaṃ. Ete pana dvepi…pe… na labbhanti 『『yathāsaṅkhya』』nti vacanaseso veditabbo. Paṭṭhānaṭṭhakathāyaṃ pana 『『dvepi jhānamaggapaccayā ahetukacittesu na labbhantī』』ti vuttaṃ. Tenassa kathamavirodhoti? Adhippāyavasena . Ayañhi tattha adhippāyo – ahetukacittesu eva jhānamaggapaccayā na labbhanti, na sahetukacittesūti sahetukacittesu alābhābhāvadassanatthaṃ vuttaṃ, na ahetukacittesu lābhābhāvadassanatthanti. Evañhi atthe gayhamāne ahetukacittesu katthaci kassaci lābho na nivāritoti viññāyati. Tena savitakkāhetukacittesu jhānapaccayassa sambhavo anuññāto hoti. Tattha hi yena alābhena dhammasaṅgaṇiyaṃ manodhātuādīnaṃ saṅgahasuññatavāresu jhānaṃ na uddhaṭaṃ, taṃ alābhaṃ sandhāya jhānapaccayassapi ahetukacittesu alābho vutto. Yathā hi sahetukacittuppādesu vitakkādīnaṃ sahajāte saṅkaḍḍhitvā ekattagatabhāvakaraṇaṃ upanijjhāyanabyāpāro balavā, na tathā ahetukacittuppādesūti. Idha pana dubbalampi upanijjhāyanaṃ yadi kiñcimattampi atthi, na tena upakārakatā na hotīti savitakkāhetukacittesupi jhānapaccayaṃ anujānantena 『『ete pana dvepi jhānamaggapaccayā dvipañcaviññāṇāhetukacittesu na labbhantī』』ti (paṭṭhā. aṭṭha. paccayuddesavaṇṇanā) vuttaṃ. Paccayakathā nāma samantapaṭṭhānanissitā, na dhammasaṅgaṇīnissitāti.

1. Samaṃ avisamaṃ, sammā, saha vā pakārehi yuttatāya ekībhāvūpagamena viya upakārakatā sampayuttapaccayatā. Kā pana sā pakārehi yuttatāti āha 『『ekavatthukaekārammaṇaekuppādekanirodhasaṅkhātenā』』ti. Tattha ye ekavatthukā, te sampayuttāti ettake vuccamāne avinibbhogarūpesu ekaṃ mahābhūtaṃ sesamahābhūtupādārūpānaṃ nissayapaccayo hoti, tena tāni ekavatthukāni, cakkhādinissayabhūtāni vā bhūtāni ekaṃ vatthu etesu nissitanti ekavatthukānīti kappentassa tesaṃ sampayuttatāpatti siyāti tannivāraṇatthaṃ ekārammaṇaggahaṇaṃ. Ye ekavatthukā, ekārammaṇā ca, te sampayuttāti evampi cutiāsannānaṃ sampaṭicchanasantīraṇādīnaṃ sampayuttatā āpajjeyyāti ekuppādaggahaṇaṃ. Ye ekavatthukekārammaṇekuppādā, te sampayuttāti kiṃ pana nānānirodhāpi evaṃtividhalakkhaṇā honti, udāhu ekanirodhā evāti vicāraṇāyaṃ ekanirodhā eva evaṃlakkhaṇā hontīti dassanatthaṃ 『『ekanirodhā』』ti vuttaṃ.

Paṭilomato vā ekanirodhā sampayuttāti vuccamāne ekasmiṃ khaṇe nirujjhamānānaṃ rūpārūpadhammānaṃ sampayuttatā āpajjeyyāti 『『ekuppādā』』ti vuttaṃ. Evampi avinibbhogarūpānaṃ atthi ekuppādekanirodhatāti tesampi sampayuttatā āpajjeyyāti tannivāraṇatthaṃ ekārammaṇaggahaṇaṃ. Ye ekārammaṇā hutvā ekuppādekanirodhā, te sampayuttāti ayañca nayo ekavatthukesu eva labbhati, na nānāvatthukesūti dassanatthaṃ ekavatthukaggahaṇaṃ. Ye ekavatthukekārammaṇekuppādekanirodhā, te sampayuttāti pañcavokārabhavāpekkhāya cetaṃ ekavatthukaggahaṇaṃ. Āruppe pana vatthuyeva natthīti kuto ekavatthukaggahaṇassa avasaro.

我來為您直譯這段巴利文： 611"從何處"即正或邪義。"但于問分"等雖于緣顯示由彼等起攝取已顯彼義,但于問分由自相攝取為顯示故說。"但此二...等...不得"應知"如次"為語詞餘。但于發趣注說"二禪道緣于無因心不得"。如何無違此?由意趣力。因為此中意趣—唯于無因心不得禪道緣,非於有因心,為顯示于有因心無不得說,非為顯示于無因心無得。如是義被取時了知于無因心某處某不阻礙得。由此于有尋無因心許可有禪緣。因為此中由何不得於法聚意界等攝空分不舉禪,關係彼不得說禪緣亦于無因心不得。因為如於有因心生尋等俱生攝集作一性近觀作用強,非如是于無因心生。但此中雖弱近觀若有些許,不由彼無資助性故許于有尋無因心亦有禪緣說"但此二禪道緣於二五識無因心不得"。緣說名依全分發趣,非依法聚。 612.平等不平等,正,或與諸相應合適由趣一性似資助性為相應緣性。何為彼諸相應合適說"由一所依一所緣一生一滅名"。此中若說"彼等一所依為相應"如是說,于不相離色一大種對余大種所造色為依緣,由彼彼等一所依,或為眼等依所成大種一所依依此故一所依,遮止計度彼等成相應故攝取一所緣。若說"彼等一所依一所緣為相應"如是亦趣死近領受推度等相應故攝取一生。若說"彼等一所依一所緣一生為相應"何為異滅亦如是三相,或唯一滅觀察中唯一滅如是相為顯示故說"一滅"。 或逆說"一滅為相應"時於一刻滅色無色法趣相應故說"一生"。如是亦不相離色有一生一滅故彼等亦趣相應,為遮止彼攝取一所緣。若說"彼等成為一所緣一生一滅為相應"此方式唯於一所依得,非於異所依為顯示故攝取一所依。若說"彼等一所依一所緣一生一滅為相應"此一所依攝取關係五蘊有。但于無色無所依故何處有一所依攝取機會。

1. Aññamaññaṃ sambandhatāya yuttānampi samānānaṃ vippayuttabhāvena visaṃsaṭṭhatāya nānattūpagamena upakārakatā vippayuttapaccayatā. Ayañca vippayuttatā na sampayuttapaccayatāya viya aññamaññaṃ paccayapaccayuppannadhammavasena gahetabbā, atha kho visuṃyeva. Tattha hi arūpadhammānaṃ samānajātiyatāya samadhuraṃ, idha rūpārūpadhammānaṃ vijātiyatāya vidhuraṃ. Tena vuttaṃ 『『yuttānampi…pe… vippayuttapaccayatā』』ti. Na hi vatthusahajātapacchājātavasena ayuttānaṃ rūpādīnaṃ ārammaṇādibhāvena upakārakānaṃ vippayuttānampi vippayuttapaccayatā atthi. Yathā hi 『『vatthu khandhānaṃ vippayuttapaccayena paccayo, sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ, pacchājātā kusalā khandhā purejātassa imassa kāyassa vippayuttapaccayena paccayo』』tiādivacanato (paṭṭhā. 1.1.434) vatthunā, sahajātapacchājātavasena ca yuttānaṃ atthi vippayuttapaccayabhāvo, na evaṃ ayuttānaṃ atthīti. Yadi evaṃ rūpānaṃ rūpehi kasmā vippayuttapaccayo na vuttoti? Rūpānaṃ rūpehi satipi avinibbhoge sampayogo viya vippayogo (dhātu. 3) natthīti na tesaṃ vippayuttapaccayatā. Vuttañhi 『『catūhi sampayogo, catūhi vippayogo』』ti. Sampayujjamānānañhi arūpānaṃ rūpehi, rūpānañca tehi siyā sampayogāsaṅkāti tesaṃ aññamaññaṃ vippayuttapaccayatā vuttā. Rūpānaṃ pana rūpehi sampayogo natthīti na tesaṃ vippayuttapaccayatā vuttā.

Rūpino dhammā arūpīnaṃ dhammānaṃ, arūpinopi rūpīnanti ettha arūpaggahaṇaṃ catunnaṃ khandhānaṃ vasena veditabbaṃ. Arūpadhammesu hi cattāro eva khandhā sahajātapurejātānaṃ rūpadhammānaṃ vippayuttapaccayā honti. Nibbānaṃ pana yathā arūpadhammānaṃ sampayuttapaccayo na hoti, evaṃ rūpadhammānaṃ vippayuttapaccayo na hoti. 『『Catūhi sampayogo, catūhi vippayogo』』ti (dhātu. 3) hi vuttaṃ. Tasmā arūpadhammesu catunnaṃ khandhānameva vippayuttapaccayatā. Vuttañca pañhāvāre 『『sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ vippayuttapaccayena paccayo』』tiādi (paṭṭhā. 1.1.434). Rūpino dhammāti cetaṃ hadayavatthuno ceva cakkhādīnañca vasena veditabbaṃ. Rūpadhammesu hi cha vatthūniyeva arūpakkhandhānaṃ vippayuttapaccayo. Rūpāyatanādayo pana ārammaṇadhammā kiñcāpi vippayuttadhammā, vippayuttapaccayo pana na honti. Kiṃ kāraṇā? Sampayogāsaṅkābhāvato. Arūpakkhandhā hi cakkhādīnaṃ vatthūnaṃ abbhantarato nikkhamantā viya uppajjantīti siyā tattha āsaṅkā 『『kiṃ nu kho ime imehi sampayuttā, udāhu vippayuttā』』ti? Ārammaṇadhammā pana vatthusannissayena uppajjamānānaṃ ārammaṇamattaṃ hontīti natthi tesu sampayogāsaṅkāti na te vippayuttā. Sampayogāsaṅkāsabbhāvato vatthūniyeva vippayuttapaccayā honti. Vuttampi cetaṃ pañhāvāre 『『vatthu kusalānaṃ khandhānaṃ vippayuttapaccayena paccayo, vatthu akusalānaṃ khandhānaṃ, cakkhāyatanaṃ cakkhuviññāṇadhātuyā』』tiādi. Svāyaṃ vippayuttapaccayo 『『sahajātapacchājātato kusalena abyākataṃ, tathā akusalena abyākataṃ, sahajātapurejātapacchājātato abyākatena abyākataṃ, vatthupurejātato abyākatena kusalaṃ, tathā akusalanti kusalamūlamekaṃ, akusalamūlamekaṃ, abyākatamūlāni tīṇī』』ti pañcavidho veditabbo.

我來為您直譯這段巴利文： 613.由相互關係相應者亦由離系性不相雜以趣異性資助性為離系緣性。此離系性不如相應緣性由相互緣緣生法力應取,而是各別。因為彼中由無色法同類性同責,此中由色無色法異類性異責。所以說"雖相應...等...離系緣性"。因為非所依俱生後生力不相應色等以所緣等資助離系亦有離系緣性。因為如由"所依以離系緣為諸蘊緣,俱生善蘊對心等起色,後生善蘊對前生此身以離系緣為緣"等語由所依、俱生後生力相應有離系緣性,非如是不相應有。若如是為何不說色對色離系緣?色對色雖有不相離如相應無離系故彼等無離系緣性。因為說"四相應,四離系"。因為相應無色對色,色對彼或有相應疑故說彼等相互離系緣性。但色對色無相應故不說彼等離系緣性。 "色法對無色法,無色亦對色"此中應知無色攝取由四蘊力。因為于無色法唯四蘊為俱生前生色法離系緣。但涅槃如對無色法非相應緣,如是對色法非離系緣。因為說"四相應,四離系"。所以于無色法唯四蘊離系緣性。于問分亦說"俱生善蘊對心等起色以離系緣為緣"等。"色法"此應知唯由心所依及眼等力。因為於色法唯六所依為無色蘊離系緣。但色處等所緣法雖離系法,但非離系緣。何因?由無相應疑故。因為無色蘊如從眼等所依內出生故或有彼疑"何為此等與此等相應,或離系"?但所緣法對依所依生者唯為所緣故於彼等無相應疑故彼等非離系。由有相應疑故唯所依為離系緣。于問分亦說此"所依以離系緣為善蘊緣,所依對不善蘊,眼處對眼識界"等。彼離系緣應知五種:"由俱生後生善對無記,如是不善對無記,由俱生前生後生無記對無記,由所依前生無記對善,如是對不善,如是善根一,不善根一,無記根三"。;

614.Paccuppannalakkhaṇenāti paccuppannasabhāvena. Tena 『『atthi me pāpakammaṃ kataṃ, atthi puggalo attahitāya paṭipanno』』ti (pu. pa. catukkauddesa 24) ca evamādīsu vuttaṃ nibbattitūpalabbhamānatālakkhaṇaṃ atthibhāvaṃ nivāreti. Satipi janakatte upatthambhakattappadhānā atthibhāvena upakārakatāti āha 『『upatthambhakattenā』』ti. Idañca upatthambhakattaṃ vatthārammaṇasahajātādīnaṃ sādhāraṇaṃ atthibhāvena upakārakattanti daṭṭhabbaṃ. 『『Sattadhā mātikā nikkhittā』』ti vuttamatthaṃ pāḷiyā eva dassetuṃ 『『yathāhā』』tiādi vuttaṃ. Tattha 『『cattāro khandhā arūpino』』tiādinā sahajātavasena atthipaccayodassito , 『『cakkhāyatana』』ntiādinā purejātavasena, 『『yaṃ rūpaṃ nissāyā』』tiādinā sahajātapurejātavasena. Evamayaṃ pāṭho sahajātapurejātaatthipaccayavaseneva āgato.

Aññattha pana tato aññathāpi āgatoti dassetuṃ 『『pañhāvāre panā』』tiādimāha. Taṃ tena pacchājātāhārindriyavasenāpi atthipaccayattaṃ vibhāveti. Purimapāṭhe pana sāvasesā desanā katāti veditabbaṃ. Sati ca yesaṃ paccayā honti, tehi ekato, puretaraṃ, pacchā ca uppannabhāve sahajātādipaccayattābhāvato āhāro, indriyañca sahajātādibhedaṃ na labhanti, tadabhāvo ca tesaṃ dhammasabhāvavasena daṭṭhabbo. Svāyaṃ atthipaccayo 『『sahajātato kusalena kusalaṃ, sahajātapacchājātato kusalena abyākataṃ, sahajātato eva kusalena kusalābyākatanti kusalamūlā tayo, tathā akusalamūlā. Sahajātapurejātapacchājātāhārindriyato pana abyākatena abyākataṃ, vatthārammaṇapurejātato abyākatena kusalaṃ, tathā akusalaṃ. Sahajātapurejātato kusalañca abyākatañca kusalassa, sahajātapurejātapacchājātāhārindriyato kusalañca abyākatañca abyākatassa, sahajātapurejātato akusalañca abyākatañca akusalassa, sahajātapurejātapacchājātāhārindriyato akusalañca abyākatañca abyākatassā』』ti evaṃ terasavidho. Saṅkhepena kusalākusalavipākakiriyarūpavasena pañcavidho atthipaccayo, na nibbānaṃ. Yo hi atthibhāvābhāvena anupakārako atthibhāvaṃ labhitvā upakārako hoti, so atthipaccayo hoti. Nibbānañca nibbānārammaṇānaṃ na attano atthibhāvābhāvena anupakārakaṃ hutvā atthibhāvalābhena upakārakaṃ hotīti, uppādādiyuttānaṃ vā natthibhāvopakārakatāviruddho upakārakabhāvo atthipaccayatāti, na nibbānaṃ atthipaccayo hoti.

我來為您直譯這段巴利文： 614"以現在相"即現在自性。由此遮止"我有惡業已作,有人為自利行"等所說已生可得性相有性。雖有能生性由支援性為主以有性資助性故說"以支援性"。此支援性應見為所依所緣俱生等共同由有性資助性。為以聖典顯示所說"七種綱要安立"義故說"如說"等。此中由"四無色蘊"等顯示由俱生力有緣,"眼處"等由前生力,"依何色"等由俱生前生力。如是此文唯由俱生前生有緣力來。 但於他處由彼異來為顯示故說"但于問分"等。彼由後生食根力亦顯有緣性。但於前文應知作有餘說。有及對彼等為緣,由彼等一起、較先、後生性無俱生等緣性故食及根不得俱生等差別,無彼應見由法自性力。彼有緣應知十三種:"由俱生善對善,由俱生後生善對無記,唯由俱生善對善無記,如是善根三,如是不善根。但由俱生前生後生食根無記對無記,由所依所緣前生無記對善,如是對不善。由俱生前生善及無記對善,由俱生前生後生食根善及無記對無記,由俱生前生不善及無記對不善,由俱生前生後生食根不善及無記對無記"。略由善不善異熟唯作色力五種有緣,非涅槃。因為何者由有性無性無資助得有性為資助,彼為有緣。涅槃對涅槃所緣非由自有性無性無資助得有性為資助故,或對具生等無性資助性相違資助性為有緣性故,涅槃非有緣。

1. Ārammaṇe phusanādivasena pavattamānānaṃ phassādīnaṃ anekesaṃ sahabhāvo natthīti ekasmiṃ phassādisamudāye sati dutiyo na hoti, asati pana hotīti tena natthibhāvena upakārakatā natthipaccayatā. Satipi purimataracittānaṃ natthibhāve na tena tāni natthibhāvena upakārakāni, anantarameva pana attano atthibhāvena pavattiokāsaṃ alabhamānaṃ natthibhāvena okāsaṃ dadamānaṃ viya upakārakaṃ hotīti 『『pavattiokāsadānena upakārakā』』ti āha. Paṭuppannānanti paccuppannānaṃ.

『『Te evā』』ti etena natthivigatapaccayānaṃ dhammato visesābhāvamāha. Evaṃ santepi abhāvamattena upakārakatā okāsadānaṃ natthipaccayatā, sabhāvāvigamena appavattamānānaṃ sabhāvavigamena upakārakatā vigatapaccayatā. Natthitā ca nirodhānantarā suññatā, vigatatā nirodhappattatāti ayametesaṃ viseso.

Atthipaccayadhammā eva cāti ca-saddo sampiṇḍanattho. Tena na kevalaṃ natthivigatapaccayā eva dhammato avisiṭṭhā, atha kho atthiavigatapaccayāpīti imamatthaṃ dīpeti. Yadipime paccayā dhammato avisiṭṭhā, tathāpi atthitāya sasabhāvatāya upakārakatā atthipaccayatā, sabhāvāvigamena nirodhassa appattiyā upakārakatā avigatapaccayatāti paccayabhāvaviseso dhammāvisesepi veditabbo. Dhammānañhi samatthatāvisesaṃ sabbaṃ yāthāvato abhisambujjhitvā bhagavatā catuvīsatipaccayavisesā vuttāti dhammassāmimhi saddhāya 『『evaṃ visesā ete dhammā』』ti sutamayañāṇaṃ uppādetvā cintābhāvanāmayehi tadabhisamayāya yogo karaṇīyo.

Ettha ca ārammaṇaanantarasamanantaraupanissayapurejātaāsevanasampayuttanatthivigatapaccayā arūpadhammānaṃyeva, pacchājātapaccayo rūpadhammānaṃyeva, itare cuddasa rūpārūpadhammānaṃ.

Hetuanantarasamanantarāsevanapacchājātakammavipākajhānamaggasampayuttanatthivigatapaccayā arūpadhammā eva, purejātapaccayo rūpameva, ubhayaṃ ārammaṇūpanissaye ṭhapetvā sesā, te dve paññattisabhāvāpi honti.

Anantarasamanantarāsevananatthivigatapaccayā atītā eva. Ārammaṇārammaṇādhipatiārammaṇūpanissayā tikālikā, kālavinimuttā ca. Kammapaccayo atītapaccuppannavasena dvikāliko. Sesā pañcadasa paccuppannāva.

Tathā anantarasamanantaraanantarūpanissayapakatūpanissayāsevanapaccayā, nānākkhaṇikakammapaccayo, natthivigatapaccayā cāti ime paccayā janakā eva, na upatthambhakā. Pacchājātapaccayo upatthambhako eva, na janako . Sesā janakā ca upatthambhakā cāti ayampi viseso veditabbo.

Avijjāpaccayāsaṅkhārapadavitthārakathāvaṇṇanā

我來為您直譯這段巴利文： 615.于所緣由觸等力轉起諸觸等多數無俱有故於一觸等聚時第二不有,無時則有,由彼無性資助性為無緣性。雖有前前心無性不由彼等無性資助,但無間唯由自有性不得轉起處由無性如施處資助故說"由施轉起處資助"。"現前"即現在。 "彼等"由此說無離去緣由法無差別。如是雖然由唯無性資助性施處為無緣性,由自性不離不轉起由自性離資助性為離去緣性。無性為滅無間空性,離去性為得滅,此為彼等差別。 "亦有緣法"中"亦"為攝集義。由此顯示非唯無離去緣由法無別,而且有不離去緣。若此等緣由法無別,然由有性自性性資助性為有緣性,由自性不離未得滅資助性為不離去緣性,雖法無差別應知緣性差別。因為對諸法如實全遍覺一切能力差別世尊說二十四緣差別故,對法主生信"如是此等法差別"生聞所成智,應作思修所成彼現觀修習。 此中所緣無間等無間親依前生修習相應無離去緣唯對無色法,後生緣唯對色法,餘十四對色無色法。 因無間等無間修習後生業異熟禪道相應無離去緣唯無色法,前生緣唯色,二者除所緣依余,彼二亦為施設自性。 無間等無間修習無離去緣唯過去。所緣所緣增上所緣近依三時及離時。業緣由過去現在力二時。餘十五唯現在。 如是無間等無間無間近依自性近依修習緣,異剎那業緣,及無離去緣此等緣唯能生,非支援。後生緣唯支援,非能生。余能生及支援,應知此亦差別。 無明緣行句廣釋註釋;

616.Paccayesūti niddhāraṇe bhummaṃ. Duvidhā dvippakārena. Anekadhāti sattarasadhā ārammaṇapaccayādivasena.

Abhiññācittenāti cetopariyapubbenivāsaanāgataṃsañāṇasaṅkhātāhi abhiññāhi sahagatacittena. Samohacittajānanakāleti paresaṃ, attano ca samohassa cittassa jānanakāle. Avijjāpubbaṅgamā akusalappavattiyo yā kāci vipattiyo, sabbā tā mohamūlikāti ca avijjāya ādīnavadassanena avijjāsamatikkamatthāya vivaṭṭābhipatthanāyāti attho. Dvinnampi tesaṃ puññābhisaṅkhārānaṃ. Avijjāsammūḷhattāti bhavādīnavappaṭicchādikāya avijjāya sammūḷhattā. Tāneva puññānīti tāneva yathāvuttāni kāmāvacararūpāvacarapuññāni. Upanissayapaccayena paccayo hotīti sambandho.

Rāgādīnanti rāgadiṭṭhivicikicchuddhaccadomanassānaṃ. Avijjāsampayuttattā rāgādīnaṃ rāgādiassādanakālesu avijjaṃ ārabbha uppatti veditabbā. Garuṃ katvā assādanaṃ rāgadiṭṭhisampayuttāya eva avijjāya yojetabbaṃ. Assādanañca rāgo, tadaviyuttā ca diṭṭhīti assādanavacaneneva yathāvuttaṃ avijjaṃ garuṃ karontī diṭṭhi ca vuttāti veditabbā. Rāgādīhi ca pāḷiyaṃ sarūpato vuttehi taṃsampayuttasaṅkhārassa avijjārammaṇāditaṃ dasseti. Anādīnavadassāvinoti pāṇātipātādīsu na ādīnavadassino. Avijjāya anārammaṇassa, paṭhamajavanassa ca ārammaṇādhipatianantarādipaccayavacanesu avuttassa, vuttassa ca sabbassa saṅgaṇhanatthaṃ 『『yaṃ kiñcī』』ti āha.

Vuttanayenāti samatikkamabhavapatthanāvasena puññābhisaṅkhāre vuttanayena.

我來為您直譯這段巴利文： 616"于諸緣"為離取處格。"二種"由二方式。"多種"由十七種由所緣緣等力。 "由神通心"即由心差知宿命未來分智名神通俱行心。"于知有癡心時"即于知他人及自己有癡心時。無明為先不善轉起任何過失,一切彼等以癡為根,由此以顯示無明過患為超越無明故趣向出離義。"彼等二"即福行。"由無明迷惑"即由隱覆有等過患無明迷惑。"彼等福"即彼等如所說欲界色界諸福。"以近依緣為緣"為連結。 "貪等"即貪見疑掉舉憂。應知由無明相應故,貪等於貪等味著時緣無明生起。重視味著應配合唯貪見相應無明。味著即貪,及不離彼見,由味著語應知說能重視如所說無明之見。由貪等於聖典自相所說顯示彼相應行緣無明所緣等性。"不見過患"即于殺生等不見過患。為攝取無明無所緣,及初速行未說所緣增上無間等緣,及所說一切故說"任何"。 "如所說方式"即由超越趣向有力于福行如所說方式。;

617.Kiṃ panāyantiādinā codakassa ayamadhippāyo – 『『avijjāpaccayā saṅkhārā sambhavantī』』ti ettha sambhavanti evāti avadhāraṇaṃ na yujjati , avasesapaccayasamavāyābhāve saṅkhārānaṃ sambhavābhāvato. Tathā saṅkhārā evāti avadhāraṇampi na yujjati. Kasmā? Aññesañca paccayuppannadhammānaṃ sambhavassa tato icchitabbattā. Vākyassa avadhāraṇaphalattā avijjāpaccayā eva saṅkhārā sambhavantīti avadhāraṇe gayhamānepi ayaṃ doso. Kasmā? Yasmā lobhādikammanidānaupādānavatthārammaṇamanasikārādayo aññepi paccayā labbhantiyevāti. Tattha ekāti asahāyā, kāraṇantaranirapekkhāti attho. Aññepi paccayā sahakārikāraṇabhūtā. Dosamettha vattukāmo codako pucchatīti ñatvā ācariyo āha 『『kiṃ panetthā』』ti. Ettha avijjāya paccayantarena rahitabhāve ca sahitabhāve ca kiṃ pana vattabbaṃ, asamattā te codanā, avasiṭṭhañca tāva kathehīti vuttaṃ hoti. Ekakāraṇavādo āpajjatīti dosappasaṅgo vutto. Aniṭṭho hi ekakāraṇavādo sabbattha sabbakālaṃ sambhavāpattito, ekasadisāsabhāvāpattito ca.

Yasmā ekaṃ na ekatotiādīsu tīsu pakāresu avijjamānesu pārisesena anekato anekamevāti etasmiṃ catutthe eva pakāre vijjamāne ekahetuphaladīpane attho atthi, tasmā na nupapajjati upapajjatiyeva. Ekaṃ phalaṃ ekato natthi, anekampi ekato natthi. Anekatopi ekaṃ phalaṃ no atthīti sambandho.

Ekekahetuphaladīpananti 『『avijjāpaccayā saṅkhārā』』ti ekahetudīpanaṃ, 『『saṅkhārapaccayā viññāṇa』』nti ekaphaladīpananti evaṃ tattha tattha ekekahetuphaladīpanaṃ kataṃ.

Veneyyānaṃ anurūpatoti veneyyānaṃ ajjhāsayassa anurūpato. Ekasseva hetuno, phalassa ca dīpanā satthu desanāvilāsato vā veneyyapuggalānaṃ ajjhāsayato vā. Tadubhayassa panettha kāraṇaṃ tattha tattha desetabbassa atthassa padhānatā, pākaṭatā, asādhāraṇatā ca. Desanāvilāsappattā ca buddhā bhagavanto te desetabbe atthe bahūsupi pariyāyesu labbhamānesu yathārucitaṃ gahetvā dhammaṃ desenti, sā desanāvilāsānurūpatā. Tattha pana yena pariyāyena ye veneyyā bujjhanti, teneva tesaṃ bodhanaṃ, sā veneyyajjhāsayānurūpatā.

Yathāphassaṃvedanāvavatthānatoti 『『sukhavedanīyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhā vedanā』』tiādinā (saṃ. ni. 4.129), 『『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā』』tiādinā (ma. ni. 1.204, 400; 3.421, 425, 426; saṃ. ni. 2.43-44; 2.

我來為您直譯這段巴利文： 617"何為此"等中質問者意趣 - "由無明緣諸行生起"此中"生起"定語不合理,由無餘緣和合無故無行生起。如是"唯諸行"定語亦不合理。何故?由欲從彼余諸緣生法生起故。由語句定語果性,取"唯由無明緣諸行生起"定語時亦此過。何故?因為貪等業因緣取所依所緣作意等余緣亦必得故。此中"一"即無伴,義為不待余因。余緣亦為助因性。知欲說過此質問者問故阿阇黎說"何為此中"。此中於無明有無餘緣及有餘緣何應說,彼等詰難不滿足,且請說余義。說一因論成過失。因為一因論不可欲由一切處一切時生起故,及由一相自性故。 因為于"一非由一"等三種方式無時由余遺于"由多唯多"此第四方式有時于顯示一因果有義,所以非不成就唯成就。一果非由一,多亦非由一。由多亦無一果為連結。 "顯示一一因果"即"由無明緣諸行"顯示一因,"由行緣識"顯示一果,如是于彼彼作一一因果顯示。 "隨順所化"即隨順所化意樂。顯示一因一果由師說法巧妙或由所化補特伽羅意樂。此中彼二因為于彼彼所說義主要性、明顯性、不共性。得說法巧妙諸佛世尊于所說義雖于多方便可得取如所喜說法,彼隨順說法巧妙性。此中由何方便所化覺悟,由彼令彼等覺悟,彼隨順所化意樂性。 "如由觸判定受"即由"諸比丘,緣樂受觸生樂受"等,"緣眼及色生眼識,三和合觸,緣觸受"等;

4.60; kathā. 465, 467) ca sukhavedanīyaphassādicakkhusamphassādianurūpena sukhavedanādicakkhusamphassajāvedanādīnaṃ vavatthānato. Samānesupi hi cakkhurūpādīsu phassavasena sukhādivipariyāyābhāvato, samānesu rūpamanasikārādīsu cakkhādisaṅghaṭṭanavasena cakkhusamphassajādivipariyāyābhāvato, aññapaccayasāmaññepi cakkhusamphassavasena sukhādicakkhusamphassajādīnaṃ oḷārikasukhumādisaṅkarābhāvato cāti attho. Yathāvuttaphassassa sukhādīnaṃ aviparīto paccayabhāvo eva yathāvedanaṃ phassavavatthānaṃ. Kāraṇaphalavisesena vā phalakāraṇavisesanicchayo hotīti ubhayatthāpi nicchayo pavatthānanti vutto.

Kammādayoti kammaāhārautuādayo apākaṭā semhapaṭikārena rogavūpasamanato. Semhassa mandabhāvādinā ca semhaṃyeva pākaṭaṃ kāraṇaṃ. Ayamidha avijjā saṅkhārānaṃ hetubhāvena dīpitāti sambandho. Assādānupassino taṇhā pavaḍḍhatīti vacanatoti 『『saṃyojaniyesu, bhikkhave, dhammesu assādānupassino taṇhā pavaḍḍhati, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo』』ti (saṃ. ni. 2.53) iminā suttena taṇhāya saṅkhārakāraṇabhāvassa vuttattāti attho. Puna tassāpi avijjāya kāraṇanti dassanatthaṃ 『『avijjāsamudayā āsavasamudayoti ca vacanato』』ti āha . Taṇhā vā caturupādānabhūtā kāmāsavadiṭṭhāsavā ca saṅkhārassa kāraṇanti pākaṭā avijjāhetukāti suttadvayenāpi avijjāya pākaṭaṃ saṅkhārānaṃ kāraṇabhāvameva dasseti. 『『Assādānupassino』』ti (saṃ. ni. 2.53) hi vacanena bhavādīnavappaṭicchādanakiccā avijjā taṇhāya kāraṇanti dassitā hoti. Yasmā avidvā, tasmā puññābhisaṅkhārādike abhisaṅkharotīti avijjāya saṅkhārakāraṇabhāvassa pākaṭattā aviddasubhāvova saṅkhārakāraṇabhāvena vutto. Khīṇāsavassa saṅkhārābhāvato, asādhāraṇattā ca puññābhisaṅkhārādīnaṃ sādhāraṇakāraṇāni vatthārammaṇādīnīti puññabhavādīnavappaṭicchādikā avijjā puññābhisaṅkhārādīnaṃ asādhāraṇaṃ kāraṇanti vā attho daṭṭhabbo. Eteneva 『『avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇa』』nti (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1; mahāva. 1; netti. 24) ettha pana padhānattā, pākaṭattā, asādhāraṇattāti ekekahetuphaladīpanaparihāravacanena sabbattha 『『phassapaccayā vedanā, vedanāpaccayā taṇhā』』tiādīsu bodhaneyyajjhāsayavasena dhammassa bodhanasaṅkhātaṃ payojanaṃ veditabbaṃ.

我來為您直譯這段巴利文： 4.60.由樂受觸等眼觸等隨順樂受等眼觸生受等判定。因為雖同眼色等由觸力無樂等轉異,雖同色作意等由眼等衝擊力無眼觸生等轉異,及雖余緣共由眼觸力樂等眼觸生等無粗細等混雜義。如所說觸對樂等無顛倒緣性即如受判定觸。或由因果差別果因差別決定故說兩處決定為判定。 "業等"即業食時節等不明顯由痰對治病止息。由痰弱性等唯痰明顯因。此中此無明顯示為諸行因性為連結。由"于結系法隨觀味者渴愛增長"語即由"諸比丘,于結系法隨觀味者渴愛增長,緣渴愛取,緣取有"此經說渴愛為行因義。又為顯示彼亦無明為因故說"由無明集故漏集"。渴愛或為四取性及欲漏見漏為行因明顯由無明為因,由二經亦唯顯示無明為諸行明顯因性。因為"隨觀味者"語顯示隱覆有等過患作用無明為渴愛因。因為無知故造作福行等,由無明為行因性明顯,無知自性唯說為行因性。由漏盡者無行故,及由不共故,福行等共因為所依所緣等,或應見義為隱覆福有等過患無明為福行等不共因。由此于"由無明緣諸行,由行緣識"此中應知由主要性、明顯性、不共性說遮止一一因果顯示語於一切處"緣觸受,緣受愛"等中由所化意樂力法覺悟名利益。

618.『『Ekantāniṭṭhaphalāyā』』ti etena viruddhabhāvaṃ, 『『sāvajjāyā』』ti etena vijātiyabhāvaṃ avijjāya joteti. Puññāneñjābhisaṅkhārā hi iṭṭhavipākatāya, anavajjasabhāvatāya ca tassā viruddhā, vijātiyā cāti. Kathaṃ na yujjissatītiādi samādhānaṃ, tena yvāyaṃ ekantāniṭṭhaphalatādihetupadeso, tassa anekantikataṃ dasseti. Ayaṃ hettha adhippāyo – yāyaṃ tayā codanā 『『evaṃ santepī』』tiādinā katā, sā yuttā vipākaṃ pati. Na hi aniṭṭhavepakkaṃ kāraṇaṃ iṭṭhaṃ phalati, iṭṭhavepakkaṃ vā aniṭṭhaṃ. Yasmā panettha paccayuppannadhammānaṃ paccayabhāvalakkhaṇadhammānaṃ dhammatā adhippetā, tatra cāyaṃ niyamo natthi vicittarūpattā tassāti. Tenāha 『『viruddho cā』』tiādi.

Tattha dhammānanti sabhāvadhammānaṃ. Ṭhānanti avaṭṭhānaṃ. Tasmā ṭhānaviruddhoti atthitāviruddho. Keci pana 『『paṭisandhiādīniṭhānānī』』ti vadanti. Evaṃ sati 『『purimacittaṃ pacchimacittassa ṭhānaviruddho paccayo』』ti nayidaṃ ekantikaṃ siyā. Bhavaṅgampi hi bhavaṅgassa anantarapaccayo, javanaṃ javanassa, na ca sippādīnaṃ paṭisandhiādiṭṭhānaṃ atthi, tasmā na taṃ idha adhippetaṃ. Kammaṃ rūpassa namanaruppanavirodhā, sārammaṇānārammaṇādivirodhā ca sabhāvaviruddho paccayo . Khīrādīni dadhiādīnaṃ madhurambilarasādisabhāvavirodhā. Avijānanakicco āloko vijānanakiccassa viññāṇassa. Amadanakiccā ca guḷādayo madanakiccassa āsavassa.

Golomāvilomādītiādīsu golomāvilomāni dubbāya, avīti ca rattā eḷakā veditabbā. Visāṇaṃ sarassa. Dadhitilapiṭṭhaguḷāni bhūtiṇakassa. Sevālaṃ taṇḍuleyyakassa, kharavaḷavā assatarassāti evamādi ādi-saddena saṅgahito. Yasmā vipākā eva na, tasmā dukkhavipākāyapi avijjāya adukkhavipākānaṃ puññāneñjābhisaṅkhārānaṃ paccayattaṃ na na yujjatīti attho.

Tadavipākattepi sāvajjatāya tadaviruddhānaṃ, taṃsadisānañca apuññābhisaṅkhārānameva paccayo, na itaresanti etassa pasaṅgassa nivāraṇatthaṃ 『『viruddho cāviruddho ca, sadisāsadiso tathā. Dhammānaṃ paccayo siddho』』ti vuttaṃ. Tasmā tamatthaṃ pākaṭaṃ karonto 『『iti ayaṃ avijjā』』tiādimāha.

我來為您直譯這段巴利文： 618"唯不可意果"由此顯示無明之相違性,"有過失"由此顯示異類性。因為福不動行由可意異熟性,無過失自性故與彼相違,異類。"云何不合理"等為和合,由此顯示此唯不可意果等因說示非決定性。此中此義趣 - 汝作"如是雖然"等質難,彼對異熟合理。因為不可意異熟因不生可意果,或可意異熟不生不可意。因為此中意趣緣生法緣性相法性,此中無此決定由彼種種性故。所以說"相違及"等。 此中"諸法"即自性法。"處"即安立。所以"處相違"即有性相違。有說"結生等處"。如是"前心為後心處相違緣"此非決定。因為有分亦為有分無間緣,速行為速行,工巧等無結生等處,所以此中非意趣。業由屈伸相違,及有所緣無所緣等相違為自性相違緣。乳等對酪等由甜酸味等自性相違。無了知作用光明對有了知作用識。無醉作用糖等對有醉作用漏。 "牛毛反毛等"等中應知牛毛反毛對多羅,阿維對赤山羊。角對蘆葦。酪胡麻粉糖對蓖麻。青苔對粳谷,駑馬對騾,如是等為等語所攝。因為非唯異熟,所以苦異熟無明對非苦異熟福不動行為緣亦非不合理義。 "雖非彼異熟由有過失對非彼相違,及與彼相似唯不福行為緣,非余"為遮止此過失故說"相違及不相違,相似及不相似,如是諸法緣成就"。所以顯明彼義故說"如是此無明"等。

619.Sabbattha khandhānaṃ bhedo maraṇanti cutiṃ aggaṇhantoti idha cuti nāma tattha tattha bhavādīsu rūpādīnaṃ khandhānaṃ maraṇasaññito carimo bhedoti yāthāvato ajānanto. Sattassa sato vijjamānasseva. Dehantarasaṅkamanaṃ aññena kāyena samāgamo.

Sabbattha khandhānaṃ pātubhāvoti tattha tattha bhavādīsu khandhānaṃ paṭhamābhinibbatti. Navasarīrapātubhāvoti idha jiṇṇassa sarīrassa nikkhepe paralokapariyāpannassa navakāyassa uppādo. Yatheke vadanti –

『『Vatthāni jiṇṇāni yathā pahāya,

Navāni gaṇhāti naro parāni;

Nikkhippa dehaṃ idha jiṇṇamevaṃ,

Gaṇhāti attābhinavaṃ sukhesī』』ti.

Ayaṃ sattoti ayamattā, yo sāmī, nivāsī, kārako, vedako cāti adhippeto. Sattomarati, satto upapajjatīti etthāpi eseva nayo. Tīsupi ṭhānesu ādi-saddena issarakuttabrahmakuttādivikappanaṃ saṅgaṇhāti.

Sabhāvalakkhaṇanti』ruppanānubhavanādiṃ, kakkhaḷaphusanādisabhāvameva vā. Sāmaññalakkhaṇanti aniccatādiṃ. Saṅkhāre attato attaniyatoti rūpādīsu ekaccaṃ attato, tadaññaṃ attaniyato.

Attā jānāti vāti vikappeti kāpilādayo viya. Na jānāti vāti kāṇādājīvikādayo viya. Kāṇādopi hi attā sabhāvena na jānāti. Yadā buddhiguṇena saṃyujjati, tadā jānātīti icchati. So eva karoti ca kāreti cāti yo parattha sukhadukkhaṃ anubhavati, so eva puññāpuññaṃ sayaṃ karoti, aññañca kāreti, na aññoti adhippāyo . Saṇṭhapentāti dviaṇukādiuppādanavasena, icchāvasena ca sampādentā. Soti attasaññito satto. Indriyasampannoti cakkhādīhi indriyehi samannāgato, tena saḷāyatanappavattiṃ dasseti. Sabbañhetaṃ yathāpaccayaṃ pavattamānānaṃ avijjādīnaṃ kiccaṃ attano byāpāraṃ katvā diṭṭhigatiko vimuyhatīti dassanavasena vuttaṃ. Acchejjasuttāvutābhejjamaṇīnaṃ viya pubbāpariyavavatthānaṃ niyati, niyatiyā, niyati eva vā saṅgati samāgamo niyatisaṅgati, tāya bhāvesu pariṇatā manussadevavihaṅgādibhāvaṃ pattā niyatisaṅgatibhāvapariṇatā. Niyatiyā, saṅgatiyā, bhāvasaṅkhātena sabhāvena ca pariṇatā nānappakārataṃ pattā niyatisaṅgatibhāvapariṇatāti ca atthaṃ vadanti.

Etehi ca vikappanehi avijjā akusalaṃ cittaṃ katvā satte puññādīsu saṅkhāresu yattha katthaci pavattetīti imamatthaṃ dassento āha 『『so avijjāya andhīkato』』tiādi. Paṭipajjatīti upasaṅkamati.

Apariṇāyakoti arahattamaggasampaṭipādakakalyāṇamittarahito, arahattamaggañāṇāvasānaṃ vā ñāṇaṃ samavisamaṃ dassetvā satte nibbānaṃ nayatīti pariṇāyakaṃ, tena rahito apariṇāyako. Dhammaṃ ñatvāti sappurisūpassayena catusaccappakāsakaṃ suttādidhammaṃ ñatvā, maggañāṇeneva vā sabbadhammapavaraṃ nibbānadhammaṃ ñatvā. Taṃjānanāyattaṃ pana sesasaccattayābhisamayaṃ samānakālampi taṃ purimakālaṃ viya katvā vuttaṃ. Upasanto carissatīti aggamaggādhigamena sabbaso avijjūpasamā upasanto saupādisesanibbānadhātuyaṃ ṭhito yāva anupādisesanibbānadhātupatti, tāva sattānaṃ hitacariyāya attabhāvaṃ pavattento carissati, diṭṭhadhammasukhavihārehi viharissatīti attho.

Saṅkhārapaccayāviññāṇapadavitthārakathāvaṇṇanā

我來為您直譯這段巴利文： 619"一切處蘊之壞為死"不取死有即此處死名于彼彼有等色等蘊最後壞名死如實不知。"有情存在"即有情實有。"轉趣余身"即與其他身和合。 "一切處蘊之顯現"即于彼彼有等蘊初生起。"新身顯現"即此老身舍時屬後世新身生起。如有說： "如人捨棄破舊衣, 取著新衣為其他; 如是舍此老朽身, 求樂之我取新身。" "此有情"即此我,意為主、住者、作者、受者。"有情死,有情生"此中亦此道理。三處中"等"字攝取自在作梵作等分別。 "自性相"即壞受等,或唯堅觸等自性。"共相"即無常等。"諸行為我我所"即於色等一分為我,余為我所。 "我知或"分別如數論師等。"不知或"如勝論師外道等。因為勝論師說我自性不知,當與知德相應時則知。"彼即作及令作"意為於他處受苦樂者,彼即自作福非福,令他作,非他。"建立"即由生二微等力,及由欲力成就。"彼"即名我有情。"具諸根"即具足眼等諸根,由此顯示六處轉起。一切此由如緣轉起無明等作用作為我行為外道迷惑,由見故說。如不斷索所纏不壞珠般前後安立為宿命,由宿命,或唯宿命和合聚集為宿命和合,由彼轉變于諸有成就人天鳥等有為宿命和合有轉變。說義為由宿命、和合、有名自性轉變得種種性為宿命和合有轉變。 由此等分別無明作不善心令有情于福等諸行隨處轉起顯示此義故說"彼被無明盲"等。"趣向"即靠近。 "無引導"即無得阿羅漢道善知識,或無阿羅漢道智為終智顯示平不平引導有情至涅槃為引導,無彼為無引導。"知法"即依善士聞知顯示四諦經等法,或由道智知一切法最勝涅槃法。但知彼依止餘三諦現觀雖同時說如前時。"將寂止行"即由得最上道由一切無明寂止故寂止,住有餘依涅槃界,乃至得無餘依涅槃界,如是轉起自體行有情利行,義為住現法樂住。 行緣識句廣釋註釋;

1. Yathāvuttasaṅkhārapaccayā uppajjamānaṃ taṃ kammanibbattameva bhavituṃ arahatīti 『『bāttiṃsa lokiyavipākaviññāṇāni saṅgahitānī』』ti āha. Dhātukathāyaṃ pana vippayuttena saṅgahitāsaṅgahitapadaniddese 『『saṅkhārapaccayā viññāṇena ye dhammā, saḷāyatanapaccayā phassena ye dhammā, phassapaccayā vedanāya ye dhammā vippayuttā, te dhammā katihi khandhehi…pe… saṅgahitā? Te dhammā asaṅkhataṃ khandhato ṭhapetvā ekena khandhena, ekādasahi āyatanehi, ekādasahi dhātūhi saṅgahitā. Katihi asaṅgahitā? Catūhi khandhehi, ekenāyatanena, sattahi dhātūhi asaṅgahitā』』ti (dhātu. 466) vacanato sabbaviññāṇaphassavedanāpariggaho kato. Yadi hi ettha viññāṇaphassavedanā sappadesā siyuṃ, 『『vipākā dhammā』』ti (dha. sa. tikamātikā 3) imassa viya visajjanaṃ siyā. Tasmā tattha abhidhammabhājanīyavasena saṅkhārapaccayā viññāṇādayo gahitāti adhippāyo veditabbo. Avijjāpaccayā saṅkhāro ca abhidhammabhājanīye (vibha. 243) catubhūmakakusalasaṅkhāro, akusalasaṅkhāro ca vuttoti eso eva dhātukathāyaṃ gahitoti daṭṭhabbo. Bhavo pana dhātukathāyaṃ kammūpapattibhavavisesadassanatthaṃ na abhidhammabhājanīyavasena gahito, evañca katvā tattha 『『upādānapaccayā bhavo』』ti anuddharitvā 『『kammabhavo』』tiādinā (dhātu. 66) nayena bhavo uddhaṭo.

Lokiyavipākamanoviññāṇameva sandhāyāha 『『bāvīsatividhaṃ hotī』』ti. Chahi viññāṇehīti yathāadhikatehi cakkhuviññāṇādīhi chahi viññāṇehi. Kasmā panettha lokiyavipākaviññāṇasseva gahaṇaṃ katanti āha 『『lokuttarāni pana vaṭṭakathāya na yujjantī』』ti. Yadi evaṃ kasmā dhātukathāyaṃ 『『saṅkhārapaccayā viññāṇena ye dhammā vippayuttā』』tiādīsu (dhātu. 362) lokuttaravipākānampi gahaṇaṃ katanti? Taṃ yathādhammasāsanattā abhidhammadesanāya vipākattike (dha. sa. tikamātikā 3) viya anavasesavipākadhammasaṅgaṇhanavasena vuttaṃ. Suttantadesanā pana yathānulomadesanāti tattha pavattinivattiyo asaṅkarato dassetabbā. Tasmā tadatthasaṃvaṇṇanāti katvā pavattikathāyaṃ lokiyavipākaviññāṇāniyeva gahitāni. Tenevāha 『『vaṭṭakathāya na yujjantīti na gahitānī』』ti.

Yathā kataṃ kammaṃ phaladāne samatthaṃ hoti, tathā kataṃ 『『upacita』』nti vuccatīti vipākadānayogyameva saṅkhāraṃ gaṇhanto 『『upacitakammābhāve』』ti āha. Hetu nāma byatirekappadhānanti abhāva-ggahaṇaṃ, tena kamme sati bhāvato, asati abhāvatoti ayamettha adhippāyo . Yathā panassa viññāṇassa saṅkhārapaccayatā na siddhā, na evaṃ vipākabhāvo. So pana siddhoti katvā āha 『『vipākaṃheta』』nti. Tena viññāṇassa vipākabhāvena saṅkhārapaccayattaṃ sādheti. Tassa pana sādhanatthaṃ 『『upacitakammābhāve vipākābhāvato』』ti vuttanti taṃ vivaranto 『『vipākañcā』』tiādimāha. Yadi uppajjeyyāti yadi kammanirapekkho vipāko uppajjeyya. Sabbesaṃ sattānaṃ brahmattaṃ upagatānaṃ ghānādiviññāṇāni mahāvipākaviññāṇānīti tassa tassa vipākassa anokāse ṭhitānampi. Vipākānīti viññāṇāpekkhāya napuṃsakaniddeso, sabbavipākaviññāṇānīti attho.

我來為您直譯這段巴利文： 620.由如所說行緣生起彼應唯業所生故說"攝三十二世間異熟識"。然于界論中不相應攝不攝句釋中"由行緣識諸法,由六處緣觸諸法,由觸緣受諸法不相應,彼等法由幾蘊等攝?彼等法除無為蘊由一蘊,十一處,十一界攝。由幾不攝?由四蘊、一處、七界不攝"由此語攝一切識觸受。因為若此中識觸受有限分,應如"異熟法"此有解答。所以此中應知意趣由阿毗達摩分別力取行緣識等。無明緣行於阿毗達摩分別說四地善行及不善行,應見此即界論所取。然有于界論為顯業生有差別故非由阿毗達摩分別力取,如是作故此中不舉"由取緣有"而由"業有"等方式舉有。 唯關於世間異熟意識說"為二十二種"。"由六識"即由如所說眼識等六識。何故此中唯取世間異熟識耶?說"然出世間不合輪迴論"。若如是何故界論于"由行緣識諸法不相應"等中亦取出世間異熟?彼由如法教故阿毗達摩教如異熟三法由攝無餘異熟法力說。然經教為如順教故此中應無混雜顯示轉起、還滅。所以為彼義註釋故於轉起論唯取世間異熟識。所以說"不合輪迴論故不取"。 如所作業于與果堪能,如是所作說"積集",取唯異熟與能行故說"無積集業"。因以差別為主故取無,由此意趣此中業有則有,無則無。如此識非成就行緣性,非如是異熟性。然彼成就故說"因為異熟"。由此由識異熟性證成行緣性。為證彼故說"由無積集業故無異熟"故開顯彼說"異熟及"等。"若生起"即若不待業異熟生起。"一切有情"即得梵天性者亦于鼻等識大異熟識,如是住各自異熟非處者。"諸異熟"即觀待識中性語,義為一切異熟識。

Saṅkhārā bahū ekūnatiṃsacetanābhedato, viññāṇāni ca bahūni bāttiṃsavidhattā, na ca sabbato sabbānīti āha 『『katarasaṅkhārapaccayā kataraviññāṇanti ce』』ti. 『『Viññāṇa』』nti ca idaṃ viññāṇasāmaññaṃ gahetvā vuttaṃ. Kāmaṃ khandhaniddesepi (visuddhi. 2.451 ādayo) imāni viññāṇāni niddiṭṭhāni, taṃ pana atisaṃkhittaṃ, na ca tattha nesaṃ saṅkhārapaccayatā vibhāvitāti taṃ pavattiyaṃ, paṭisandhiyañca bhavādīsu pavattanākāravasena vitthārato dassetuṃ 『『kāmāvacarapuññābhisaṅkhārapaccayā』』tiādi āraddhaṃ. Manoviññāṇeti niddhāraṇe bhūmmaṃ. Mahāvipākānīti viññāṇāpekkhāya napuṃsakaniddeso. Mahāvipākāti pana pāṭhe manoviññāṇadhātuyoti ānetvā sambandhitabbaṃ.

我來為您直譯這段巴利文： 諸行多由二十九思差別,諸識多由三十二種性,非一切由一切故說"何行緣何識耶"。"識"此取識共性而說。雖于蘊釋中亦說此等識,然彼極略,且彼中不顯彼等行緣性,故為顯示彼于轉起及結生於諸有中轉起行相差別而開始"欲界福行緣"等。"于意識"為限定位格。"大異熟"由觀待識故為中性語。然于"大異熟"讀法應引來"意識界"而連結。 provided by EasyChat

621.Yaṃsaṅkhārapaccayāti yassa yassa saṅkhārassa paccayabhāvena. Yaṃ viññāṇanti 『『yaṃ yaṃ viññāṇa』』nti evaṃ ubhayattha āmeḍitalopo daṭṭhabbo. 『『Hotī』』ti iminā kāraṇabhāve viññāṇassa sabbhāvamattaṃ paveditaṃ, na pavattivisesoti taṃ dassento 『『evaṃ pavatti veditabbā』』ti āha . Brahmānampi aniṭṭharūpādiāpāthagamane akusalavipākacakkhuviññāṇādīni kadāci uppajjantīti 『『imāni terasa…pe… pavattantī』』ti vuttaṃ. Tattha pañcannaṃ khandhānaṃ vokāro vitthāro etthāti pañcavokāro, so eva bhavo, etasmiṃ pañcavokārabhave. Hoti hi bhinnādhikaraṇānampi aññapadatthasamāso yathā 『『urasilomo』』ti. Atha vā yathāpaccayaṃ pavattamānehi pañcahi khandhehi vokarīyatīti pañcavokāro, so eva bhavoti sabbaṃ pubbe viya.

『『Pavattiyaññeva pavattantī』』ti saṅkhepato vuttamatthaṃ vivarituṃ 『『katha』』ntiādi āraddhaṃ.

『『Yebhuyyena lobhasampayuttajavanāvasāne』』ti idaṃ paṭighavicikicchuddhaccasampayuttānantaraṃ somanassasahagatassa anuppajjanatoti keci, taṃ na gahetabbaṃ. 『『Cakkhuṃ assādeti abhinandati, taṃ ārabbha rāgo uppajjati, diṭṭhi uppajjati…pe… vicikicchā uppajjati, uddhaccaṃ uppajjati, akusale niruddhe vipāko tadārammaṇatā uppajjatī』』ti vacanato. Iṭṭhaṃ ce ārammaṇaṃ, somanassatadārammaṇaṃ na na uppajjatīti. Javanena tadārammaṇaniyame somanassasahagatānantaraṃ somanassasahagatāneva sandhāya vuttanti apare, taṃ vicāretabbaṃ upekkhāsahagatakusalākusalajavanānantarampi somanassatadārammaṇassa icchitabbattā. Upekkhāsahagatakiriyājavanānantarameva hi somanassatadārammaṇaṃ na icchanti.

Yasmā pana tihetukajavanāvasāne ca kadāci ahetukaṃ tadārammaṇaṃ hoti, tasmā 『『yebhuyyenā』』ti vuttaṃ. Yasmā ekacittakkhaṇāyukaṃ javanārammaṇaṃ hoti, tadā tattha ekameva tadārammaṇaṃ hotīti katvā 『『sakiṃ vā』』ti vuttanti keci. Apare pana tadārammaṇaṃ nāma javanārammaṇānubhavanakiccaṃ, taṃ ekacittakkhaṇike tathā āsannabhede ārammaṇe nuppajjati. Tasmā 『『sakiṃ vā』』ti idaṃ dirattatirattādi viya vacanasiliṭṭhatāvasena vuttanti veditabbaṃ, dvikkhattumeva pana uppajjatīti. 『『Dirattatiratta』』nti (pāci. 50) ettha hi vā-saddassa abhāvā vacanasiliṭṭhatāmattena dirattaggahaṇaṃ katanti yujjati. 『『Nirantaraṃ tirattadassanatthaṃ vā』』ti idha pana vā-saddo vikappattho vuttoti sakiṃ eva ca kadāci pavattiṃ sandhāya 『『sakiṃ vā』』ti vuttanti daṭṭhabbaṃ. Teneva hi sammohavinodaniyaṃ sakiṃ tadārammaṇappavattiyā vicāretabbataṃ dassentena 『『cittappavattigaṇanāyaṃ pana sabbadvāresu tadārammaṇe dve eva cittavārā āgatā』』ti (vibha. aṭṭha. 227) vuttaṃ.

我來為您直譯這段巴利文： 621"何行緣"即以何何行之緣性。"何識"即"何何識"如是兩處應見重複省略。由"有"此僅顯示因性中識之存在性,非轉起差別,故顯示彼說"如是應知轉起"。梵天亦于不可意色等現前時有時生不善異熟眼識等故說"此十三等轉起"。此中五蘊之處分詳細於此為五處,彼即有,於此五處有。因為亦有異所依複合詞如"胸毛"。或由如緣轉起五蘊分別故為五處,彼即有,如前一切。 "唯于轉起轉起"為開顯略說義故開始"云何"等。 "多分貪相應速行終"此由嗔恚疑掉舉相應后不生喜俱故有說,彼不應取。由"樂著眼歡喜,緣彼生貪,生見,生疑,生掉舉,不善滅時生異熟順所緣"語。若可意所緣,喜俱順所緣非不生。由速行決定順所緣故關於喜俱后唯喜俱他說,彼應觀察由應許舍俱善不善速行后亦有喜順所緣。因為唯舍俱唯作速行后不許喜順所緣。 又因三因速行終後有時有無因順所緣,故說"多分"。因為速行所緣為一心剎那壽,爾時彼中唯一順所緣故說"或一"有說。他說順所緣名為速行所緣受用作用,彼於一心剎那如是近分別所緣不生。所以"或一"此應知如二夜三夜等由語順暢力說,然唯二次生。因為于"二夜三夜"此中無"或"字,由語順暢力取二夜合理。"或為見相續三夜"此中"或"字為選擇義說,故應見關於有時唯一轉起說"或一"。所以即于除癡論顯示一順所緣轉起應觀察說"於心轉起計數然於一切門順所緣唯二心轉"。

Tattha cittappavattigaṇanāyanti vipākakathāyaṃ balavarūpādiārammaṇe vuttaṃ cittappavattigaṇanaṃ sandhāyāha. Tattha hi dveva tadārammaṇuppattivārā vuttā . Tadeva hi sandhāya idhāpi vuttaṃ 『『abhidhammaṭṭhakathāyaṃ pana tadārammaṇe dve cittavārā āgatā』』ti. Abhidhammaṭṭhakathāyaṃ aniyatārammaṇaṭṭhānakiccā hutvā pavattantīti (vibha. aṭṭha. 227) dvāraṃ anāmasitvā eva vuttaṃ, taṃ anantaraṃ parato vuttasahetukavipākaviññāṇānaṃ sadisasaṃvaṇṇanaṃ kātukāmatādhippāyena vuttaṃ. Ahetukadvayādīnañhi bhavaṅgabhūtānaṃ sayameva dvārattā, cutipaṭisandhibhūtānañca bhavaṅgasaṅkhātena, aññena ca dvārena anuppattito niyataṃ, aniyataṃ vā dvāraṃ etesanti na sakkā vattunti.

Ahetukadvayassa pana santīraṇatadārammaṇabhūtassa dvāraṃ labbhati, tañca aniyatanti tampi gaṇhanto 『『aniyatadvārārammaṇaṭṭhānakiccā hutvā pavattantī』』ti āha. Teneva cettha mahāvipākānampi tadārammaṇabhūtānaṃ dvāraṃ labbhatīti tatthāpi dvāraggahaṇaṃ kataṃ.

Ekassa sattassa pavatto rūpāvacaravipāko pathavīkasiṇādīsu yasmiṃ ārammaṇe pavatto, tato aññasmiṃ tassa pavatti natthīti rūpāvacarānaṃ niyatārammaṇatā vuttā. Itarāni āruppavipākaviññāṇāni. Niyataṃ avatthukānīti niyatāvatthukāni. Kasiṇugghāṭimākāsādīsuyeva ārammaṇesu pavattanato niyatārammaṇāni. Tatrāti pavattiyaṃ. Assāti bāttiṃsavidhassa vipākaviññāṇassa. Te te saṅkhārāti yathāvuttā puññābhisaṅkhārādisaṅkhārā. Kammapaccayenāti nānākkhaṇikakammapaccayena. Upanissayapaccayenāti pakatūpanissayapaccayena.

1. Evaṃ pavattiyaṃ viññāṇappavattiṃ dassetvā paṭisandhiyaṃ dassetuṃ 『『yaṃ pana vutta』』ntiādimāha. Tattha anurūpāya paṭisandhiyāti anurūpena paṭisandhikiccena. Taṃ pana anurūpataṃ sayameva vakkhati. Bhavantarena bhavantarassa sandhānaṃ idha paṭisandhīti taṃ acittakampi atthevāti katvā 『『kati paṭisandhiyo』』ti pucchaṃ katvāpi 『『kati paṭisandhicittānī』』ti pucchā katā. 『『Kena katthā』』ti kena cittena kasmiṃ bhave.

Tatthāti tesu ekūnavīsatiyā paṭisandhicittesu. Kusalavipākāya ahetukamanoviññāṇadhātuyāti sambandho. Natthi devesu ahetukā paṭisandhīti 『『manussaloke』』ti visesanaṃ. Napuṃsakādīnanti ādisaddena mammādīnaṃ saṅgaho. Keci pana ekacce ahetukapaṭisandhikā avikalindriyā hutvā thokaṃ vicāraṇapakatikāpi hontiyeva, tasmā tādisānampi idha ādisaddena saṅgahoti vadanti. Saṅkhepatoti samāsato, asukāya paṭisandhiyā asukaṃ ārammaṇanti vibhāgaṃ akatvāti attho.

Sesānanti rūpāvacarā pañca, paṭhamatatiyāruppā dveti imāsaṃ vuttāvasesānaṃ sattannaṃ paṭisandhīnaṃ. Paccuppannārammaṇaṃ cuticittaṃ nāma natthi paṭisandhiārammaṇe eva pavattanato. Dvīsu ārammaṇesūti atītanavattabbavasena dvīsu ārammaṇesu.

我來為您直譯這段巴利文： 此中"於心轉起計數"關係異熟論中說強色等所緣心轉起計數。因為彼中說唯二順所緣生起轉。即關係彼此中亦說"然于阿毗達摩注中順所緣二心轉來"。阿毗達摩注中說為無定門所緣處作用而轉起故不觸及門而說,彼由欲作有因異熟識相似註釋意趣說。因為無因二等為有分性故自為門性,死結生性由有分名及余門不生故定或不定門於此等不能說。 然無因二為推度順所緣性得門,彼不定故取彼亦說"為無定門所緣處作用而轉起"。所以此中大異熟為順所緣性亦得門故彼中亦作門取。 一有情所轉色界異熟于地遍等何所緣轉起,于彼余中彼不轉起故說色界定所緣性。余為無色異熟識。定無所依故名定所依。由唯于遍除虛空等所緣轉起故定所緣。"此中"即于轉起。"彼"即三十二種異熟識。"彼彼行"即如所說福行等諸行。"由業緣"即由異時業緣。"由親依緣"即由自然親依緣。 622.如是顯示轉起中識轉起,為顯示結生故說"然如所說"等。此中"由相應結生"即由相應結生作用。然彼相應性自將說。此中結生為有與有相續,亦有無心故作"幾結生"問,亦作"幾結生心"問。"由何於何"即由何心於何有。 "此中"即于彼十九結生心中。"善異熟無因意識界"為連結。由"天中無無因結生"故"人世"為差別。"黃門等"等語攝除陽萎等。有說某些無因結生者成無缺根而有少思慮性,所以此中等語亦攝如是者。"略說"即總說,義為不作如是結生有如是所緣分別。 "余"即色界五,第一第三無色二,余此等所說七結生。名死心無現在所緣由唯于結生所緣轉起故。"於二所緣"即由過去不可說故於二所緣。;

623.Tānīti pubbe katāni kammāni. Assāti āsannamaraṇassa puggalassa. Olambantīti sāyanhe mahantānaṃ pabbatakūṭānaṃ chāyā viya bhūmiyaṃ tassa citte avalambanti upatiṭṭhanti. Tasmiṃ niruddheti tasmiṃ cuticitte niruddhamatte tassa nirodhasamanantarameva. Tadevāti taṃyeva yathāvuttajavanavīthiyā ārammaṇabhūtaṃ. Avijjātaṇhādīsu kilesesu anupacchinnesveva kammādino upaṭṭhānaṃ, tañca ārabbha cittasantānassa bhavantaraninnapoṇapabbhāratā hotīti āha 『『anupacchinnakilesabalavināmita』』nti. Santāne hi vināmite tadekadesabhūtaṃ paṭisandhicittañca vināmitameva hoti, na ca ekadesavināmitabhāvena vinā santānassa vināmitatā atthīti. Sabbattha pana duggatipaṭisandhininnāya cutiyā purimajavanāni akusalāni, itarāya ca kusalānīti nicchinanti. 『『Nimittassādagadhitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati, anubyañjanassādagadhitaṃ vā, tasmiṃ ce samaye kālaṃ karoti, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ upapajjeyya nirayaṃ vā tiracchānayoniṃ vā』』ti (saṃ. ni.

我來為您直譯這段巴利文： 623"彼等"即先所作諸業。"彼"即臨死之人。"懸掛"即如傍晚大山峰影于地,于彼心中懸掛現起。"彼滅"即彼死心僅滅時,即彼滅無間。"即彼"即彼如所說速行路所緣性。無明愛等煩惱未斷時業等現起,緣彼心相續傾向趣向流向他有故說"未斷煩惱力轉向"。因為相續轉向時彼一分所成結生心亦轉向,無一分轉向性則無相續轉向性。然一切處由趣向惡趣結生死時前速行為不善,余為善而決定。"諸比丘,或貪著相樂住立識,或貪著隨相樂,若此時死,此處可能,生於二趣之一趣或地獄或畜生"。; provided by EasyChat

4.235) hi vuttaṃ, tasmā akusalaṃ duggatiyaṃ, kusalañca sugatiyaṃ paṭisandhiyā upanissayo hotīti. Arahato pana sabbaso kilesānaṃ upacchinnattā paṭippassaddhasabbabhavussukkatāya kammādinimittaṃ na upaṭṭhahati, tato vijjamānampi kammaṃ aladdhasahāyattā paṭisandhiṃ na janeti.

Vuttappakārakammavasenāti pāpakammavasena, tadupaṭṭhāpitanti adhippāyo. 『『Narakādīsu aggijālavaṇṇādika』』nti idaṃ taṃsadisatāvasena vuttaṃ. Na hi so eva nirayaggivaṇṇādi tadā tassa āpāthaṃ āgacchati. Tattha aggijālavaṇṇādikanti ādi-saddena vettaraṇīsimbaliasipattavanādivaṇṇaṃ saṅgaṇhāti. Narakādīsūti pana ādi-saddena petatiracchānānaṃ nibaddhasañcaraṇaṭṭhānapariyāpannavaṇṇaṃ. Manodvāre āpāthamāgacchatīti kammabalena upaṭṭhāpitavaṇṇāyatanaṃ supinaṃ passantassa viya, dibbacakkhussa viya ca manodvāre eva gocarabhāvaṃ gacchati. Ekaṃ āvajjanaṃ, pañca javanāni, dve tadārammaṇānīti tīṇi vīthicittāni.

Rāgādihetubhūtaṃ hīnamārammaṇanti akusalavipākassa ārammaṇaṃ bhavituṃ yuttaṃ aniṭṭhamārammaṇamāha. Tampi hi saṅkappanavasena rāgassāpi hetu hotīti. Akusalavipākajanakakammasahajātānaṃ vā taṃsadisāsannacutijavanacetanāsahajātānañca rāgādīnaṃ hetubhāvo eva hīnatā. Tañhi pacchānutāpajanakakammānamārammaṇaṃ kammavasena aniṭṭhaṃ akusalavipākassa ārammaṇaṃ bhaveyya. Aññathā ca iṭṭhārammaṇe pavattassa akusalakammassa vipāko akusalakammanimittārammaṇo na bhaveyya. Na hi akusalavipāko iṭṭhārammaṇo bhavituṃ arahatīti.

Pañcadvāre ca āpāthaṃ āgacchantaṃ paccuppannaṃ kammanimittaṃ āsannakatakammārammaṇasantatiyaṃ uppannaṃ, taṃsadisañca daṭṭhabbaṃ. Aññathā tadeva paṭisandhiārammaṇūpaṭṭhāpakaṃ, tadeva ca paṭisandhijanakaṃ bhaveyya. Na ca paṭisandhiyā upacārabhūtāni viya, etasmiṃ tayā pavattitabbanti paṭisandhiyā ārammaṇaṃ anuppādentāni viya ca pavattāni cutiāsannāni javanāni paṭisandhijanakāni bhaveyyuṃ. 『『Katattā upacitattā』』ti (dha. sa. 431) hi vuttaṃ. Tadā ca taṃsamānavīthiyaṃ viya pavattamānāni kathaṃ katūpacitāni siyuṃ? Tadā na assāditāni. Na ca lokiyāni lokuttarāni viya samānavīthiphalāni honti. 『『Pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, maraṇakāle vāssa hoti micchādiṭṭhi samattā hoti samādinnā. Tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī』』tiādinā (ma. ni.

我來為您直譯這段巴利文： 因說此,所以不善為惡趣,善為善趣結生親依。然阿羅漢由一切煩惱斷故,止息一切有欲故業等相不現起,由此雖有業由無伴助故不生結生。 "由所說業力"即由惡業力,意為由彼現起。"地獄等火焰色等"此由與彼相似性說。因為非彼地獄火色等爾時來現於彼。此中"火焰色等",等語攝取劍葉林刺鐵丸等色。"地獄等"此中等語攝取餓鬼畜生常遊行處所攝色。"來現於意門"即由業力現起色處如見夢者,如天眼唯于意門成所行境。三路心即一轉向,五速行,二順所緣。 "貪等因性劣所緣"說為不善異熟所緣應成不可意所緣。因為彼亦由尋思力成貪因故。或不善異熟生業俱生及與彼相似近死速行思俱生貪等之因性即劣性。因為彼後悔生業之所緣由業力不可意成不善異熟所緣。否則于可意所緣轉起不善業之異熟不成不善業相所緣。因為不善異熟不應成可意所緣。 於五門來現現在業相應見生於近作業所緣相續及與彼相似。否則彼即為結生所緣現起,彼即為結生生起。非如近於結生般,如此由汝應轉起故結生所緣不生般轉起死近速行成結生生因。因為說"由作及積集"。爾時如同一路般轉起云何為作及積集?爾時非享受。且世間非如出世間同路果。"或彼先所作苦受惡業,或彼后所作苦受惡業,或死時邪見成就受持。由此身壞命終生於惡趣苦趣墮處地獄"等。

3.303) sutte maraṇakāle samattāya samādinnāya micchādiṭṭhiyā, sammādiṭṭhiyā ca sahajātacetanāya paṭisandhidānaṃ vuttaṃ, na ca dubbalehi pañcadvārikajavanehi micchādiṭṭhi, sammādiṭṭhi vā samattā hoti samādinnā. Tathā hi vuttaṃ sammohavinodaniyaṃ 『『sabbampi hetaṃ kusalākusaladhammapaṭivijānanādicavanapariyosānaṃ kiccaṃ manodvārikacitteneva hoti, na pañcadvārikenāti sabbassapetassa kiccassa karaṇe sahajavanakāni vīthicittāni paṭikkhittānī』』ti (vibha. aṭṭha. 766).

Tattha hi na kiñci dhammaṃ paṭivijānātīti 『『manopubbaṅgamā dhammā』』ti (dha. pa. 1-2) evaṃ vuttaṃ ekampi kusalaṃ vā akusalaṃ vā na paṭivijānātīti ca vuttaṃ. Yesaṃ paṭivibhāvanappavattiyā sukhaṃ vā dukkhaṃ vā anveti, tesaṃ sā pavatti pañcadvāre paṭikkhittā. Kusalākusalakammasamādānañca tādisamevāti. Tadārammaṇānantaraṃ pana cavanaṃ, tadanantarā ca upapatti manodvārikā eva hoti, na sahajavanakavīthicittapariyāpannāti iminā adhippāyena idha pañcadvārikatadārammaṇānantarā cuti, tadanantarā paṭisandhi ca vuttāti daṭṭhabbā. Tattha avasesapañcacittakkhaṇāyuke rūpādimhi uppannaṃ paṭisandhiṃ sandhāya 『『paccuppannārammaṇaṃ upapatticittaṃ paccuppannārammaṇassa bhavaṅgassa anantarapaccayena paccayo』』ti, avasesaekacittakkhaṇāyuke ca uppannaṃ paṭisandhiṃ sandhāya 『『paccuppannārammaṇaṃ upapatticittaṃ atītārammaṇassa bhavaṅgassa anantarapaccayena paccayo』』ti ca vuttanti veditabbaṃ.

624.Kaṇhapakkhe sukkapakkhaṃ ṭhapetvāti ettha yathā pubbe 『『pāpakammaṃ vā kammanimittaṃ vā』』ti vutte kaṇhapakkhe 『『anavajjakammaṃ vā kammanimittaṃ vā』』ti sukkapakkho vutto, evaṃ 『『duggatipariyāpannaṃ paṭisandhicittaṃ, narakādīsu aggijālavaṇṇādikaṃ duggatinimitta』』nti ca vutte kaṇhapakkhe 『『sugatipariyāpannaṃ paṭisandhicittaṃ, manussaloke rattakambalasadisamātukucchivaṇṇasaṅkhātaṃ, devaloke vā uyyānavimānakapparukkhādivaṇṇasaṅkhātaṃ sugatinimitta』』nti evaṃ sukkapakkhaṃ ṭhapetvā sesaṃ sabbaṃ purimanayeneva veditabbaṃ. Atītapaccuppannārammaṇāyāti kammakammanimittavasena atītārammaṇāya, mātukucchivaṇṇādisugatinimittavasena paccuppannārammaṇāya.

625.Tañca khoti yadetaṃ 『『anavajjakammaṃ vā kammanimittaṃ vā』』ti aniyamanaṃ kataṃ, tañca kho. Kammanimittameva āpāthamāgacchati ekantato attano kammārammaṇatāya mahaggatavipākassa. Suddhāya vāti mahaggatakammanimittārammaṇāya javanavīthiyā, tadārammaṇarahitāyāti attho, sā pana javanavīthi mahaggatavipākassa upacāro viya daṭṭhabbā. Keci pana tañca vīthiṃ mahaggatāvasānaṃ vadanti. 『『Navattabbārammaṇā vā』』ti idaṃ rūpāvacarapaṭisandhiṃ, āruppesu ca paṭhamaṃ, tatiyañca sandhāya vuttaṃ. Dutiyacatutthā pana atītārammaṇavacaneneva gahitā.

Mātukucchivaṇṇasaṅkhātantiādinā vaṇṇo eva gatinimittabhāvena āgato. Tattha saddo tāva anupādinnabhāvena sugatipariyāpannatāya gatinimittabhāvena aṭṭhakathāsu nāgatoti yuttametaṃ, gandhādīnaṃ pana anāgamane kāraṇaṃ vīmaṃsitabbaṃ.

Ayaṃ tāta tavatthāya buddhapūjā karīyatītiādīsu pubbacetanāvasena puññaṃ hoti. Sabbantimajavane vattamānassāpīti vadanti.

我來為您直譯這段巴利文： 經中說死時成就受持邪見、正見俱生思為結生因,而非由微弱五門速行邪見、正見成就受持。所以除癡論說:"此一切善不善法了知乃至死終作用唯由意門心,非由五門,故一切此作用俱速行路心被遮"。 此中"不了知任何法"即說"諸法意先導"如是說不了知一善或不善。由了知轉起隨生樂或苦,彼等轉起於五門被遮。善不善業受持亦如是。然順所緣后死,彼後生唯意門,非攝俱速行路心,由此意趣此中應見說五門順所緣后死,彼后結生。此中關於餘五心剎那壽色等生結生說"現在所緣生心為現在所緣有分無間緣",及關於餘一心剎那壽生結生說"現在所緣生心為過去所緣有分無間緣"應知。 624.黑分除白分此中如前說"惡業或業相"黑分說"無過業或業相"白分,如是說"惡趣攝結生心,地獄等火焰色等惡趣相"黑分,"善趣攝結生心,人世如紅毯母胎色名或天界園林宮殿等色名善趣相"如是除白分餘一切應知如前方式。"過去現在所緣"即由業業相力過去所緣,由母胎色等善趣相力現在所緣。 625"彼又"即此"無過業或業相"所作不定,彼又。唯業相來現由一向自業所緣性廣大異熟。"或由凈"即由廣大業相所緣速行路,義為無順所緣,然彼速行路應見如廣大近分。有說彼路為廣大終。"或無記所緣"此關係色界結生及無色初第三說。然第二第四由過去所緣語攝取。 "母胎色名"等唯色為趣相性來。此中聲由無執受性善趣攝性為趣相性注中不來此合理,然香等不來應觀察因。 "子此為汝利作佛供養"等由前思力為福。說最後速行轉起亦然。;

626.『『Etenānusārena āruppacutiyāpi anantarā paṭisandhi veditabbā』』ti idaṃ kasmā vuttaṃ, nanu 『『pathavīkasiṇajjhānādivasena paṭiladdhamahaggatassa sugatiyaṃ ṭhitassā』』ti evamādike eva naye ayampi paṭisandhi avaruddhāti? Na, tattha rūpāvacaracutianantarāya eva paṭisandhiyā vuttattā. Tattha hi 『『pathavīkasiṇādikaṃ vā nimittaṃ mahaggatacittaṃ vā manodvāre āpāthaṃ āgacchati, cakkhusotānaṃ vā』』tiādinā tena vacanena rūpāvacaracutiyā eva anantarā paṭisandhi vuttāti viññāyati. Athāpi yathāsambhavayojanāya ayampi paṭisandhi tattheva avaruddhā, arūpāvacaracutianantarā pana rūpāvacarapaṭisandhi natthi. Arūpāvacare ca uparūpari cutiyā anantarā heṭṭhimā heṭṭhimā paṭisandhi natthīti catutthāruppacutiyā navattabbārammaṇapaṭisandhi natthi. Tena tato tattheva atītārammaṇā, kāmāvacare ca atītapaccuppannārammaṇā paṭisandhi. Itarāhi ca yathāsambhavaṃ atītanavattabbārammaṇā āruppapaṭisandhi, atītapaccuppannārammaṇā ca kāmāvacarapaṭisandhi yojetabbāti imassa visesassa dassanatthaṃ visuṃ uddharaṇaṃ kataṃ.

1. Evaṃ ārammaṇavasena ekavidhāya kāmāvacarasugaticutiyā duvidhā duggatipaṭisandhi, duggaticutiyā duvidhā sugatipaṭisandhi, kāmāvacarasugaticutiyā dviekadvippakārānaṃ kāmarūpārūpānaṃ vasena pañcavidhā sugatipaṭisandhi , rūpāvacaracutiyā tatheva pañcavidhā, duvidhāya āruppacutiyā paccekaṃ dvinnaṃ dvinnaṃ kāmāruppānaṃ vasena aṭṭhavidhā ca paṭisandhi dassitā. Duggaticutiyā pana ekavidhāya duggatipaṭisandhi duvidhā na dassitā, taṃ dassetuṃ 『『duggatiyaṃ ṭhitassa panā』』tiādi vuttaṃ. Yathā vuttā pana –

Dve dve pañcātha pañcaṭṭha, dve bhavālambabhedato;

Cutiyā tādisāyetā, catuvīsati sandhiyo. (vibha. mūlaṭī. 227);

1. 『『Kāmāvacarassa kusalassa kammassa katattā』』tiādinā (dha. sa. 431) nānākkhaṇikakammapaccayabhāvo heṭṭhā dassitappakāroti upanissayabhāvameva dassento 『『vuttañheta』』ntiādimāha.

Nissayapaccayabhūtena rūpena sahapavattiyevettha viññāṇassa tena missitā, tadabhāvo amissitā. Yavanti ettha sattā ekajātisamanvayena aññamaññamissitā hontīti yoniyo. Sucaritaduccaritavasena gantabbā pāpuṇitabbāti gatiyo. Tiṭṭhati etthāti ṭhiti, viññāṇassa ṭhiti viññāṇaṭṭhiti. Nānattakāyanānattasaññītiādiāvāso eva sattehi āvasitabbato sattāvāso. Asaññasattāvāsassa idha asambhavato 『『sattāvāsavasena aṭṭhavidhaṃ hotī』』ti vuttaṃ.

629.Aññatra jātipaṇḍakapaṭisandhiyāti ettha paṭhamakappikapaṭisandhiyāpīti vattabbaṃ. Sāpi hi bhāvena vināva uppajjatīti.

Omatoti avamato, avakaṃsatoti attho. Ādināti 『『missaṃ amissa』』nti etasmiṃ duke ādimhi vuttena missaviññāṇena. Omato dve vā tayo vā dasakā uppajjantīti gabbhaseyyakānaṃ vasena vuttaṃ. Aññattha pana aneke kalāpā saha uppajjanti. Brahmattabhāvepi hi anekagāvutappamāṇena aneke kalāpā saha uppajjantīti tiṃsato adhikāneva rūpāni honti. Tadahujātaeḷakassa lomaṃ jātiuṇṇāti keci. Himavantappadese jātimantaeḷakalomaṃ jātiuṇṇāti apare. Gabbhaṃ phāletvā gahitaeḷakalomaṃ jātiuṇṇāti aññe. Imāsu gatīsu imā yoniyo sambhavanti, imāsu na sambhavantīti evaṃ yonīnaṃ gativasena sambhavabhedo.

我來為您直譯這段巴利文： 626"由此類推應知無色死後結生"此為何說?豈非"由地遍禪等力得廣大住善趣者"等方式此結生亦限定?非,因為彼中唯說色界死後結生。因為彼中由"地遍等相或廣大心來現意門,或眼耳"等此語知唯說色界死後結生。又若由隨宜配合此結生亦限定彼中,然無色界死後無色界結生。無色界中上上死後無下下結生故第四無色死後無無記所緣結生。由此彼中彼處唯過去所緣,欲界中過去現在所緣結生。余亦隨宜配合過去無記所緣無色結生,過去現在所緣欲界結生,為顯此差別故作別舉。 627.如是由所緣性一種欲界善趣死後二種惡趣結生,惡趣死後二種善趣結生,欲界善趣死後由二一二種欲色無色力五種善趣結生,色界死後如是五種,二種無色死後各由二二欲無色力八種結生顯示。然惡趣死後一種惡趣結生二種未顯,為顯示彼說"然住惡趣"等。如所說： "二二五與五八,二由有緣別; 如是死後此,二十四結生。" 628"由作欲界善業"等異時業緣性如前所示方式,故唯顯示親依性說"因說此"等。 此中由所依緣性色俱轉識為彼雜,彼無為不雜。眾生於此由一生相續互雜故為胎。由善行不善行力應去應至為趣。住於此為住,識住為識住。種種身種種想等所居由眾生應居故為有情居。由無想有情居此不生故說"由有情居為八種"。 629"除去黃門結生"此中應說亦除去初劫結生。因為彼亦無性而生。 "下"即輕下,義為貶抑。"等"即由"雜不雜"此雙中初說雜識。"下二或三十生"由胎生者說。然余處多聚同生。因為梵身亦以多伽浮多量多聚同生故色超過三十。有說生日所生羊毛為生毛。他說喜馬拉雅地區(喜馬拉雅山區)生高貴羊毛為生毛。另說剖腹取羊毛為生毛。此等趣中此等胎生有,此等中不生,如是由趣力胎生差別。

630.Bhummavajjesūti bhummadevānaṃ vajjanaṃ yonivibhāgaṃ pati tesaṃ manussasadisattā. Yoniyotisso purimikā na hontīti yonittayapaṭikkhepena pacchimā yoni anuññātāti atthato āpannameva hoti. Gatittayeti manussapetatiracchānasaññite gatittaye. Tañhi ettha pubbe anāmaṭṭhaṃ.

Ca-saddo avuttasamuccayatthoti dassetuṃ 『『ca-saddenā』』tiādi vuttaṃ. Kasmā pana nijjhāmataṇhikapetesu purimikā tisso yoniyo na santīti? Asambhavato. Tāsañhi niccāturabhāvato kāmasevā natthīti na tā aṇḍajādayo honti. Kucchiyaṃ tāsaṃ gabbho nāvatiṭṭhati jālasabbhāvatoti keci. Aggijālāya santappamānasarīrā etā nibbattantīti allaṭṭhānesu, pupphādīsu ca sambhavābhāvato saṃsedajatāpi tāsaṃ natthevāti vadanti. Tenāha 『『opapātikā eva hi te hontī』』ti.

Rūpībrahmesu tāva opapātikayonikesūti opapātikayonikehi rūpībrahme niddhāreti. Rūpībrahmesūti hi adhikaraṇe bhummaṃ, opapātikesūti niddhāraṇe. Tena 『『opapātikayonikesū』』ti sāmaññato vuttarāsito 『『rūpībrahmesū』』ti visesena tadekadesaṃ niddhāreti. Cakkhusotavatthudasakānaṃ, jīvitanavakassa cāti ettha keci 『『cakkhusotavatthusattakānaṃ, jīvitachakkassa cāti catunnaṃ kalāpānaṃ vasena rūpabhave paṭisandhiviññāṇena saha sattavīsati rūpāni uppajjanti, tattha gandharasāhārānaṃ paṭikkhittattā』』ti kāraṇaṃ vatvā taṃ samatthentā 『『pāḷiyañhi 『rūpadhātuyā upapattikkhaṇe ṭhapetvā aññasattānaṃ devānaṃ pañcāyatanāni pātubhavanti, pañca dhātuyo pātubhavantī』ti (vibha. 1015-1016) vuttaṃ, tathā 『rūpadhātuyā cha āyatanāni, nava dhātuyo』ti sabbasaṅgahakavasena tattha vijjamānāyatanadhātuyo dassetuṃ vuttaṃ. Kathāvatthumhi ca ghānāyatanādīnaṃ viya gandhāyatanādīnañca tattha bhāvo paṭikkhitto 『atthi tattha ghānāyatananti? Āmantā. Atthi tattha gandhāyatananti? Na hevaṃ vattabbe』tiādinā (kathā. 520). Na ca aphoṭṭhabbāyatanānaṃ pathavīdhātuādīnaṃ viya agandharasāyatanānaṃ gandharasānaṃ tattha bhāvo sakkā vattuṃ, phusituṃ sakkuṇeyyatāvinimuttassa pathavīādisabhāvassa viya gandharasāyatanabhāvavinimuttassa gandharasasabhāvassa abhāvā. Yadi ca ghānasamphassādīnaṃ kāraṇabhāvo natthīti 『āyatanānī』ti te na vucceyyuṃ, dhātusaddo pana nissattanijjīvavācakoti 『gandhadhātu rasadhātū』ti avacane kāraṇaṃ natthi, dhammabhāvo ca tesaṃ ekantena icchitabbo sabhāvadhāraṇādilakkhaṇato aññassa abhāvā. Dhammānañca āyatanabhāvo ekantiko yamake vutto 『dhammo āyatananti? Āmantā』ti (yama.

我來為您直譯這段巴利文： 630"除地居"者由地居天除胎分別因彼等如人。"胎三前者不有"由否定三胎認許后胎義即已成。"三趣"即名人餓鬼畜生趣。因為彼此前未觸及。 "及"字為未說集合義故說"由及字"等。然何故焦渴餓鬼中前三胎不有?由不生故。因為彼等常苦故無慾行故彼等非卵生等。有說彼等胎不住腹中由有火故。說由火焰燒身彼等生故濕處及花等中無生故彼等亦無濕生。所以說"因為彼等唯化生"。 "于有色梵中化生胎者"由化生胎出有色梵。因為"于有色梵"為處格,"于化生"為出格。由此從"化生胎"如是總說聚中由別"于有色梵"出彼一分。"眼耳所依十法,命九法等"此中有說"眼耳所依七法,命六法等"由四聚力色有結生識共二十七色生,因為彼中香味食被否定。為證實彼說"因為論中說'色界生時除余有情天五處現起,五界現起',如是'色界六處,九界'由總攝力顯示彼中存在處界說。辯論事中亦如鼻處等否定彼中香處等有'彼中有鼻處耶?是。彼中有香處耶?不應如是說'等。且如無觸處諸地界等無香味處諸香味彼中不能說有,由離能觸性無地等自性如是離香味處性無香味自性故。若鼻觸等無因性故不說'處',然界語說無有眾生命故無不說'香界味界'因,且彼等法性定應許由離持自性等相無他故。且法處性定於雙論說'法為處耶?是'"。;

1.āyatanayamaka.13). Tasmā tesaṃ gandharasāyatanabhāvābhāvepi koci āyatanabhāvo vattabbo. Yadi ca phoṭṭhabbabhāvato añño pathavīādibhāvo viya gandharasabhāvato añño tesaṃ koci sabhāvo siyā, tesaṃ dhammāyatanasaṅgaho. Gandharasabhāve pana āyatanabhāve ca sati 『gandho ca so āyatanañca gandhāyatanaṃ, raso ca so āyatanañca rasāyatana』nti idamāpannamevāti gandharasāyatanabhāvo ca na sakkā nivāretuṃ. 『Tayo āhārā』ti ca vacanato kabaḷīkārāhārassa tattha abhāvo viññāyati. Tasmā yathā pāḷiyā avirodho hoti, tathā rūpagaṇanā kātabbā. Evañhi dhammatā na vilomitā hotī』』ti vadanti.

Ettha vuccate – rūpāvacarasattānaṃ ghānajivhāyatanābhāvato vijjamānāpi gandharasā āyatanakiccaṃ na karontīti te anāmasitvā pāḷiyaṃ 『『pañcāyatanāni pātubhavantī』』ti (vibha. 1015), 『『cha āyatanānī』』ti (vibha. 992) ca ādi vuttaṃ, 『『tayo āhārā』』ti ca ajjhoharitabbassa āhārassa abhāvena ojaṭṭhamakarūpasamuṭṭhāpanasaṅkhātassa āhārakiccassa akaraṇato, na sabbena sabbaṃ gandharasānaṃ, ojāya ca abhāvato. Iti visayino, kiccassa ca abhāvena visayo, kiccavā ca dhammo na vutto. Yasmiñhi bhave visayī natthi, tasmiṃ taṃhetuko nippariyāyena visayassa āyatanabhāvo natthīti vijjamānassāpi avacanaṃ yathā tattheva rūpabhave pathavītejovāyodhātūnaṃ phoṭṭhabbāyatanabhāvena. Yassa pana yattha vacanaṃ, tassa tattha visayīsabbhāvahetuko nippariyāyena āyatanabhāvo vutto yathā tattheva rūpāyatanassa.

Yadi visayīsabbhāvahetuko visayassa nippariyāyena āyatanabhāvo, kathamasaññasattānaṃ dve āyatanāni pātubhavantīti, asaññasattānañhi cakkhāyatanaṃ natthi, acakkhāyatanabhāvena ca nesaṃ rūpāyatanaṃ aññesaṃ avisayoti? Nāyaṃ virodho. Yena adhippāyena rūpadhātuyaṃ saññīnaṃ gandhāyatanādīnaṃ avacanaṃ, tena rūpāyatanassāpi avacananti asaññīnaṃ ekaṃ āyatanaṃ vattabbaṃ. Yathāsakañhi indriyagocarabhāvāpekkhāya yesaṃ nippariyāyena āyatanabhāvo atthi, tesu niddisiyamānesu tadabhāvato rūpadhātuyaṃ saññīnaṃ gandhādike visuṃ āyatanabhāvena avatvā dhammasabhāvānativattanato, manoviññāṇassa ca visayabhāvūpagamanato dhammāyatanantogadhe katvā 『『pañcāyatanānī』』ti pāḷiyaṃ (vibha. 1015) vuttaṃ. Etadatthañhi 『『dhammāyatana』』nti sāmaññato nāmakaraṇaṃ, piṭṭhivaṭṭakāni vā tāni katvā 『『pañcāyatanānī』』ti vuttaṃ.

我來為您直譯這段巴利文： 處雙論。所以彼等雖無香味處性應說某處性。且若如觸性外別有地等性如是香味性外彼等有某自性,彼等攝法處。然于香味性及處性時'香亦彼處亦香處,味亦彼處亦味處'如是此即已成故香味處性不能遮。由說"三食"知彼中無段食。所以如不違論應作色計數。如是法性不違背。" 此中說：色界有情由無鼻舌處雖有香味不作處作用故不觸及彼論中說"五處現起"及"六處"等,由說"三食"因無所吞食故不作名為生八法聚食作用,非一切無香味及滋養。如是由無境者及作用故不說境及有作用法。因為於何有中無境者,彼中由彼因無勝義境處性故雖有亦不說如即彼色有中地火風界以觸處性。然於何處說彼,彼處由有境者因說勝義處性如即彼中色處。 若由有境者因境勝義處性,云何無想有情現起二處?因為無想有情無眼處,由無眼處性彼等色處非他境故。此無違。由何意趣色界有想者不說香處等,由彼不說色處故應說無想者一處。因為觀各自根境性對於有勝義處性者說示時,由彼無故色界有想者不別說香等為處性由不超法自性及意識成境性攝入法處故論中說"五處"。因為此義以總名為"法處",或作彼等背位故說"五處"。

Yena ca pana adhippāyena asaññīnaṃ rūpāyatanaṃ vuttaṃ, tena saññīnampi gandhādīnaṃ visuṃ gahaṇaṃ kātabbanti imassa nayassa dassanatthaṃ 『『asaññasattānaṃ devānaṃ dve āyatanāni pātubhavantī』』ti (vibha. 1017) vuttaṃ. Asatipi hi tattha attano indriye rūpassa vaṇṇāyatanasabhāvātikkamo natthevāti taṃ rūpāyatanantveva vuccati. Iminā ca nayadassanena gandhādīni tīṇi pakkhipitvā saññīnaṃ aṭṭha āyatanāni, asaññīnaṃ pañcāti ayamattho dassito hoti. Evañcetaṃ sampaṭicchitabbaṃ, aññathā rūpaloke phusituṃ asakkuṇeyyatāya pathavīādīnaṃ brahmānaṃ vacīghoso eva na siyā. Na hi paṭighaṭṭanānighaṃsamantarena saddappavatti atthi, na ca phusanasabhāvānaṃ katthaci aphusanabhāvatā sakkā viññātuṃ, phoṭṭhabbāyatanasaṅkhātassa ca bhūtattayassa abhāve rūpabhave rūpāyatanādīnampi sambhavo eva na siyā. Tasmā phusituṃ sakkuṇeyyatāyapi pathavīādīnaṃ tattha kāyindriyābhāvena tesaṃ phoṭṭhabbabhāvo na vutto. Evañca katvā rūpadhātuyaṃ tesaṃ sappaṭighavacanañca samatthitaṃ hoti. Vuttañhi 『『asaññasattānaṃ anidassanasappaṭighaṃ ekaṃ mahābhūtaṃ paṭicca dve mahābhūtā』』tiādi (paṭṭhā. 2.

我來為您直譯這段巴利文： 然由何意趣說無想者色處,由彼應對有想者亦作香等別取,為顯此方式故說"無想有情天現起二處"。因為雖彼中無自根,色不超越色處自性故即說彼為色處。由此方式顯示加入香等三,有想者八處,無想者五處此義顯示。如是應接受此,否則色界由不能觸故地等梵天即無語音。因為無沖觸摩擦不有聲生,且不能知觸性者某處無觸性,由無名為觸處三界色界中亦不有色處等生。所以雖由能觸性地等彼中由無身根故不說彼等觸性。如是作已成立色界彼等有對說。因為說"無想有情緣一有對無見大種二大種"等(發趣論)。

22.20).

Paṭigho ca nāma bhūtattayassa kāyappasādaṃ pati tannissayabhūtaghaṭṭanādvārena abhimukhabhāvo, idha pana taṃsabhāvatā. So ca phusituṃ asakkuṇeyyasabhāvassa ghaṭṭanāya abhāvato natthi. Yadi tattha asatipi visayini rūpāyatanaṃ gahetvā 『『dve āyatanānī』』ti vuttaṃ, atha kasmā gandhāyatanādīni gahetvā 『『pañcāyatanānī』』ti na vuttanti? Nayadassanavasena desanā pavattāti vuttovāyamattho. Atha vā tattha rūpāyatanasseva vacanaṃ kadāci aññabhūmikānaṃ pasādassa visayabhāvaṃ sandhāya, na pana itaresaṃ abhāvato, nāpi pariyāyenapi āyatanabhāvābhāvato. Asaññīnañhi rūpāyatanaṃ samānatalavāsīnaṃ vehapphalānaṃ, uparibhūmikānañca suddhāvāsānaṃ pasādassa visayabhāvaṃ gacchati, na pana gandharasāti tesaṃyeva tattha avacanaṃ yuttaṃ. Kathāvatthumhi ca nippariyāyena gandhāyatanādīnaṃ atthibhāvaṃ paṭijānantaṃ sandhāya paṭisedho kato.

Yadipi cetaṃ vacanaṃ tattha gandhāyatanādīnaṃ abhāvavibhāvanaṃ na hoti, atthibhāvadīpanampi pana aññavacanaṃ natthevāti? Nayidamevaṃ, aṭṭhakathāsu tattha nesaṃ atthibhāvassa niddhāretvā vuttattā. Yañhi aṭṭhakathāvacanaṃ pāḷiyā na virujjhati, taṃ pāḷi viya pamāṇabhūtaṃ agarahitāya ācariyaparamparāya yāvajjatanā āgatattā. Tattha siyā – yaṃ pāḷiyā na virujjhati aṭṭhakathāvacanaṃ, taṃ pamāṇaṃ, idaṃ pana virujjhatīti? Nayidamevaṃ, yathā na virujjhati, tathā paṭipāditattā. Cakkhādīnaṃ āyatanānaṃ, tannissayānañca viññāṇānaṃ sattasuññatāsandassanatthaṃ bhagavato dhātudesanāti āyatanabhāvena vuttānaṃyeva dhātubhāvadīpanato dhātubhāvassāpi tesaṃ avacanaṃ yujjati eva. Tasmā yathā pāḷiyā avirodho hoti, tathā cakkhudasakādivasena idha rūpagaṇanā katāti na ettha dhammatāvilomanāsaṅkāya okāsoti veditabbaṃ.

Aññesu saṃsedajaopapātikayonikesūti rūpībrahme pana ṭhapetvā aññesu opapātikesu, saṃsedajesu cāti evamettha sambandho veditabbo. Opapātikavisesanañhettha aññaggahaṇaṃ, na saṃsedajavisesanaṃ asambhavato. Sati hi sambhave, byabhicāre ca visesanavisesitabbatā hoti. Kāmāvacaradevesu sabbakālaṃ paṭisandhipavattīsu yathāvuttāya santatiyā rūpānaṃ labbhanato vuttaṃ 『『tāni ca niccaṃ devesū』』ti. Na hi te kadācipi vikalindriyā, abhāvakā ca hontīti. Cakkhu nesaṃ dasannaṃ pūraṇoti katvā cakkhudasako nāma, asādhāraṇena vā cakkhunā lakkhito dasako cakkhudasako. Evaṃ sesāti yathā cakkhudasako vutto, evaṃ sesāpi dasakā yojetvā veditabbā. 『『Saṃsedajūpapātayonīsu , avakaṃsato tiṃsā』』ti saṅkhepena vuttamatthaṃ vivaranto 『『avakaṃsato panā』』tiādimāha, taṃ panetaṃ pāḷiyā na sameti. Na hi pāḷiyaṃ kāmāvacarānaṃ saṃsedajopapātikānaṃ aghānakānaṃ upapatti vuttā. Dhammahadayavibhaṅge hi 『『kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavanti, kassaci dasāyatanāni, kassaci aparāni dasāyatanāni, kassaci navāyatanāni, kassaci sattāyatanāni pātubhavantī』』ti vuttaṃ, na vuttaṃ 『『aṭṭhāyatanāni pātubhavantī』』ti (vibha. 1007). Yadi hi aghānakassāpi upapatti siyā, tikkhattuṃ 『『dasāyatanāni pātubhavantī』』ti vattabbaṃ siyā, tikkhattuñca 『『navāyatanāni pātubhavantī』』ti, na ca taṃ vuttaṃ.

我來為您直譯這段巴利文： 對即三界對身凈由依彼界觸等門對向性,此中即彼自性。彼由不能觸自性無觸故無。若彼中雖無境者取色處說"二處",然何故不取香處等說"五處"?由顯示方式轉起說故已說此義。或者彼中唯說色處有時關係他地根境性,非由他無,亦非由勝義無處性。因為無想者色處對同層住廣果天及上地凈居天根成境性,然非香味故唯彼等彼中不說合理。辯論事中對承認勝義香處等有者作否定。 雖此說不成彼中香處等無顯示,然無他說有顯示耶?非如是,因為註釋中確定說彼中彼等有。因為不違論之註釋說如論為量由不被誹諜師承直至今日來故。此中或有[疑]："不違論之註釋說為量,然此相違耶?"非如是,因為如不相違如是已成立。由世尊法界說為顯示眼等處及彼所依識空性故由唯說處性者顯示界性故合理彼等不說界性。所以如不違論如是此處由眼十法等力作色計數故應知此中無違背法性疑惑處。 "除他濕生化生胎"即除有色梵而於他化生及濕生,如是此中應知關係。因為此中他取為化生差別,非濕生差別由不生故。因為有生及遍行時差別所差別性。由欲界天一切時結生轉起如所說相續得色故說"彼等常于天"。因為彼等何時亦非缺根及無故。眼成彼等十故名眼十法,或由不共眼標識十為眼十法。如是餘者如說眼十法如是餘十法亦應配合了知。"濕生化生胎下三十"簡略所說義顯示說"然下"等,然此不合論。因為論中不說欲界濕生化生無鼻者生。因為法心分別中說"欲界生時或有現起十一處,或有十處,或有餘十處,或有九處,或有七處",不說"現起八處"。因為若有無鼻者生,應三次說"現起十處"及三次"現起九處",然不如是說。

Tattha upapattikkhaṇeti paṭisandhikkhaṇe. Ekādasāti paripuṇṇāyatanassa saddāyatanavajjāni ekādasa āyatanāni. Kassaci dasāyatanānīti andhassa cakkhāyatanavajjāni. Aparāni dasāyatanānīti badhirassa sotāyatanavajjāni. Navāyatanānīti andhabadhirassa cakkhusotāyatanavajjāni. Sattāyatanānīti gabbhaseyyakassa rūpagandharasakāyaphoṭṭhabbamanodhammāyatanavasena vuttaṃ. Yadi cakkhusotaghānavikalopi uppajjeyya, tassa aṭṭhevāyatanāni siyuṃ, na ca vuttaṃ 『『aṭṭhāyatanāni pātubhavantī』』ti. Tasmā nattheva cakkhusotaghānavikalo. Sati ca aghānakūpapattiyaṃ punapi 『『kassaci aparānipi dasāyatanāni pātubhavantī』』ti vattabbaṃ siyā. Tathā ca sati yathā andhabadhirassa vasena 『『kassaci navāyatanāni pātubhavantī』』ti ekavāraṃ vuttaṃ, evaṃ andhāghānakassa, badhirāghānakassa ca vasena 『『kassaci aparāni navāyatanāni, kassaci aparānipi navāyatanāni pātubhavantī』』ti vattabbaṃ siyāti attho. Evaṃ dhātupātubhāvādipañhānipi vattabbānīti vadanti. Ettha ca yathā 『『sattati ukkaṃsatotha rūpānī』』ti padaṃ 『『saṃsedajūpapātayonīsū』』ti ettha yonidvayavasena yojīyati, na evaṃ 『『avakaṃsato tiṃsā』』ti idaṃ. Idaṃ pana saṃsedajayonivaseneva yojetabbaṃ. Ekayoganiddiṭṭhassāpi ekadeso sambandhaṃ labhatīti saṃsedajassa jaccandhabadhiraaghānakanapuṃsakassa jivhākāyavatthudasakānaṃ vasena tiṃsa rūpāni uppajjantīti vuttaṃ, na opapātikassāti ayamettha aṭṭhakathāyamadhippāyo.

Ye pana 『『opapātikassa jaccandhabadhiraaghānakanapuṃsakassa jivhākāyavatthudasakānaṃ vasena tiṃsa rūpāni uppajjantīti mahāaṭṭhakathāyaṃ vutta』』nti vadanti, taṃ na gahetabbaṃ. So hi pamādapāṭho. Evañca katvā āyatanayamakavaṇṇanāyaṃ 『『kāmadhātuyaṃ pana aghānako opapātiko natthi. Yadi bhaveyya, 『kassaci aṭṭhāyatanāni pātubhavantī』ti vadeyyā』』ti (yama. aṭṭha. āyatanayamaka 18-21) vuttaṃ. Apare panāhu 『『kassaci ekādasāyatanāni pātubhavantīti yāva 『kassaci navāyatanānī』ti pāḷi opapātike sandhāya vuttā. Tasmā pubbenāparaṃ aṭṭhakathāyaṃ avirodho siddho. Tathā ca yathāvuttapāḷiyā ayamatthavaṇṇanā aññadatthu saṃsandati sametiyevā』』ti. Yaṃ paneke vadanti 『『opapātikaggahaṇena saṃsedajāpi saṅgayhanti. Tathā hi dhammahadayavibhaṅge 『kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavantī』tiādīnaṃ (vibha. 1007) niddese 『opapātikānaṃ petāna』ntiādinā (vibha. 1009) opapātikaggahaṇameva kataṃ, na saṃsedajaggahaṇa』』nti, taṃ paripuṇṇāyatanānaṃyeva saṃsedajānaṃ opapātikesu saṅgahaṇavasena vuttanti veditabbaṃ. Tathā hi vuttaṃ aṭṭhakathāyaṃ 『『saṃsedajayonikā paripuṇṇāyatanāparipuṇṇāyatanabhāvena opapātikasaṅgahaṃ katvā vuttā』』ti, padhānāya vā yoniyā sabbaṃ paripuṇṇāyatanayoniṃ dassetuṃ 『『opapātikānanti vutta』』nti ca, idha pana yonidvayaṃ sarūpeneva pakāsetuṃ, saṃsedajayonivaseneva ca avakaṃsato rūpapavattiṃ dassetuṃ opapātikayoniyā itaraṃ asaṅgahetvā 『『saṃsedajūpapātayonīsū』』ti vuttaṃ. Taṃ sabbaṃ vīmaṃsitvā gahetabbaṃ.

我來為您直譯這段巴利文： 此中"生時"即結生時。"十一"即具足處者除聲處十一處。"或有十處"即盲者除眼處。"或有餘十處"即聾者除耳處。"九處"即盲聾者除眼耳處。"七處"即由胎生者說色香味身觸意法處力。若生缺眼耳鼻者,彼應有八處,然不說"現起八處"。所以定無眼耳鼻缺者。且若有無鼻者生應復說"或有餘十處現起"。如是應如由盲聾者說"或有九處現起"一次,如是由盲無鼻者、聾無鼻者應說"或有餘九處,或有又餘九處現起"義。如是應說界現起等問題。此中如"上七十色"語由"濕生化生胎"此中由二胎力配合,不如是"下三十"此。然此唯應由濕生胎配合。雖一系說亦一分得關係故說濕生生盲聾無鼻黃門由舌身所依十法力生三十色,非化生者,此中此為註釋意趣。 然有說"化生生盲聾無鼻黃門由舌身所依十法力生三十色如是大注說",彼不應取。因為彼為放逸文。如是作已處雙論注說"然欲界中無無鼻化生者。若有應說'或有八處現起'"。他說"或有十一處現起"乃至"或有九處"此論關係化生者說。所以前後注中無相違已成。如是此義釋更與如所說論相應一致。然有說"由化生語攝濕生。如是法心分別中'欲界生時或有十一處現起'等說明中由'化生餓鬼'等唯作化生語,非作濕生語",彼應知由攝唯具足處濕生於化生說。如是注中說"濕生胎者以具足處不具足處性作化生攝說",或由顯示主要胎一切具足處胎說"化生者",然此中為顯二胎自相,及唯由濕生胎顯下色轉起故不攝化生胎他說"濕生化生胎"。彼一切應觀察取。;

Ukkaṃsāvakaṃsānaṃ pana antareti 『『sattati, tiṃsā』』ti evaṃ vuttānaṃ rūpassa ukkaṃsāvakaṃsaparicchedānaṃ majjhe. Anurūpato vikappo veditabboti apāyesu andhassa cha cakkhudasakābhāvato, tathā badhirassa sotadasakābhāvato, andhabadhirassa pana pañca cakkhusotadasakābhāvatoti evamādinā nayena veditabbo. Yaṃ panettha vattabbaṃ, taṃ vuttamevāti.

1. Cutipaṭisandhīnaṃ khandhādīhi aññamaññasamānatā abhedo. Asamānatā bhedo.

Ārammaṇatopiabhinnāti catūsu āruppesu tato tato cavitvā tattha tattheva upapajjantassa vasena vuttaṃ. Tatheva pana heṭṭhā, rūpabhave vā upapatti natthi. Arūpabhūmito cavitvā heṭṭhā upapatti nāma kāmabhave eva, tatthāpi tihetukapaṭisandhi eva. Rūpabhavato pana cuto duhetukopi hotīti vadanti. Amahaggatabahiddhārammaṇāya cutiyā anantarā mahaggataajjhattārammaṇā dutiyacatutthāruppapaṭisandhi. Evaṃ nayamattassa dassitattā vuttaṃ, avuttañca sabbaṃ saṅgahetvā āha 『『ayaṃ tāva arūpabhūmīsuyeva nayo』』ti. Rūpārūpāvacarānaṃ upacārassa balavatāya tato cavitvā duggatiyaṃ upapatti natthīti 『『ekaccasugaticutiyā』』ti āha. Ekaccaduggatipaṭisandhīti ettha ekaccaggahaṇassa payojanaṃ maggitabbaṃ. Ayaṃ panettha adhippāyo siyā – nānattakāyanānattasaññīsu vuttā ekacce ca vinipātikā tihetukādipaṭisandhikā, tesaṃ paṭisandhiṃ vinipātikabhāvena 『『duggatipaṭisandhī』』ti gahetvā sabbasugaticutiyā ca sā paṭisandhi hoti, na ekaccasugaticutiyā evāti tannivattanatthaṃ ekaccaduggatiggahaṇaṃ kataṃ. Apāyapaṭisandhi eva hi ekaccasugaticutiyā hoti, na sabbasugaticutiyāti. Atha vā duggatipaṭisandhi duvidhā ekaccasugaticutiyā anantarā, duggaticutiyā cāti. Tattha pacchimaṃ vajjetvā purimaṃyeva gahetuṃ vuttaṃ 『『ekaccaduggatipaṭisandhī』』ti. Ahetukacutiyā sahetukapaṭisandhīti duhetukā ca tihetukā ca yojetabbā. Maṇḍūkadevaputtādīnaṃ viya hi ahetukacutiyā tihetukapaṭisandhipi hotīti.

Tassatassa viparītato ca yathāyogaṃ yojetabbanti 『『ekaccasugaticutiyā ekaccaduggatipaṭisandhī』』tiādīsu bhedavisesesu 『『ekaccaduggaticutiyā ekaccaduggatipaṭisandhī』』tiādinā yaṃ yaṃ yujjati, taṃ taṃ yojetabbanti attho. Yujjamānamattāpekkhanavasena napuṃsakaniddeso kato. Yojetabbanti vā bhāvatthatā daṭṭhabbā. 『『Amahaggatabahiddhārammaṇāya mahaggataajjhattārammaṇā』』tiādīsu pana viparītayojanā na kātabbā. Na hi mahaggataajjhattārammaṇāya cutiyā arūpabhūmīsu amahaggatabahiddhārammaṇā paṭisandhi atthi. 『『Catukkhandhāya āruppacutiyā anantarā pañcakkhandhā kāmāvacarapaṭisandhī』』ti etassa vipariyāyo sayameva yojito. 『『Atītārammaṇāya cutiyā paccuppannārammaṇā paṭisandhī』』ti etassa ca vipariyāyo natthi eva. Bhedaviseso eva ca evaṃ vitthārena dassito, abhedaviseso pana ekekasmiṃ bhede tattha tattheva cutipaṭisandhiyojanāvasena veditabbo 『『pañcakkhandhāya kāmāvacaracutiyā pañcakkhandhā kāmāvacarā…pe… avitakkaavicārāya avitakkāvicārā』』ti. Catukkhandhāya pana catukkhandhā sayameva yojitā. Eteneva nayena sakkā viññātunti pañcakkhandhādīsu abhedaviseso na dassitoti.

我來為您直譯這段巴利文： "上下間"即"七十、三十"如是所說色上下限中間。"應隨宜了知差別"即惡趣中盲者由無六眼十法,如是聾者由無耳十法,盲聾者則由無五眼耳十法,如是等方式應了知。此中應說者已說。 631.切與結生由蘊等相同為無差別。不同為差別。 "由所緣亦無別"由四無色中從彼彼死於彼彼生者說。如是然下及色有中無生。從無色地死下生名唯欲有中,彼中亦唯三因結生。然說從色有死亦為二因。非廣大外所緣死後廣大內所緣第二第四無色結生。由如是顯示方式而已說,攝一切未說言"此為無色地中方式"。由色無色有近行強故從彼死無惡趣生故說"某善趣死"。"某惡趣結生"此中應尋求某語目的。然此中此應為意趣：種種身種種想中說某些墮處有三因等結生,取彼等結生以墮處性為"惡趣結生",一切善趣死後有彼結生,非唯某善趣死後,為遮彼故作某惡趣語。因為唯惡趣結生由某善趣死後,非一切善趣死後。或者惡趣結生二種由某善趣死後及惡趣死後。彼中除后取前說"某惡趣結生"。"無因死後有因結生"應配合二因及三因。因為如蛙天子等無因死後亦有三因結生。 "彼彼相反亦應隨宜配合"即"某善趣死某惡趣結生"等差別中"某惡趣死某惡趣結生"等應配合隨何宜。由觀察唯宜作中性說。或應見"應配合"為性義。然"非廣大外所緣廣大內所緣"等中不應作相反配合。因為由廣大內所緣死無色地中無非廣大外所緣結生。"由四蘊無色死後五蘊欲界結生"此相反自顯配合。"由過去所緣死後現在所緣結生"此亦定無相反。如是廣顯差別,然無差別應于每一差別中由彼彼死結生配合了知"由五蘊欲界死五蘊欲界...無尋無伺無尋無伺"。然由四蘊四蘊自顯配合。由此方式能知故不顯五蘊等中無差別。

632.Itīti evaṃ vuttappakārena. Etaṃ viññāṇaṃ avijjādisahakārikāraṇasahitassa saṅkhārassa vasena laddhappaccayaṃ. Bāhirakakappitassa adhipatiṭṭhanakassa abhāvato rūpārūpadhammamattaṃ. Tenāha 『『na satto na jīvo』』ti. Upetīti vuccati tathāvohāramattaṃ, atthato pana paccayasāmaggiyā bhavantarabhāvena uppajjanamattanti adhippāyo. Tenāha 『『tassa cā』』tiādi. Tato hetuṃ vināti tattha hetuṃ vinā. Manussacutipaṭisandhikkamenāti manussacutito manussapaṭisandhikkamena. Evañhi pākaṭaggahaṇaṃ ubhayavisesanaṃ hoti. Pākaṭatā cettha tadāsannakkhandhavasena veditabbā 『『cavamāne upapajjamāne』』tiādīsu (dī. ni. 1.247) viya. Manussacutipaṭisandhikkamenāti vā manussacutito yassa kassaci paṭisandhikkamena. Tathā hi vakkhati 『『nissayaṃ assādayamānaṃ vā anāssādayamānaṃ vā』』ti (visuddhi. 2.632).

Sarasenāti sabhāvena, parikkhīṇāyusaṅkhāratāyāti attho. Upakkamenāti attanā, parena vā katena sīsacchedanādiupakkamena. Sabbesaṃ aṅgapaccaṅgasandhīnaṃ bandhanāni sabbaṅgapaccaṅgasandhibandhanāni, tesaṃ chedakānaṃ. Sannipātanti patanaṃ pavatti. Hadayappadesopi anukkamena sussitvā appāvaseso hoti, pageva kāyoti āha 『『kamena upasussamāne sarīre』』ti. Tenevāha 『『taṅkhaṇāvasesahadayavatthusannissita』』nti. 『『Niruddhesu cakkhādīsū』』ti idaṃ gabbhaseyyakānaṃ āyatanānaṃ anupubbuppatti viya nirodhopi anupubbato hotīti adhippāyena vuttaṃ, atimandabhāvūpagamanataṃ vā sandhāya 『『niruddhesū』』ti vuttaṃ, na anavasesanirodhaṃ. Pañcadvārikaviññāṇānantarampi hi pubbe cuti dassitā. Yamake ca 『『yassa cakkhāyatanaṃ nirujjhati, tassa manāyatanaṃ nirujjhatīti? Āmantā. Yassa vā pana manāyatanaṃ nirujjhati, tassa cakkhāyatanaṃ nirujjhatīti? Sacittakānaṃ acakkhukānaṃ cavantānaṃ tesaṃ manāyatanaṃ nirujjhati, no ca tesaṃ cakkhāyatanaṃ nirujjhati. Sacakkhukānaṃ cavantānaṃ tesaṃ manāyatanañca nirujjhati, cakkhāyatanañca nirujjhatī』』tiādinā (yama.

我來為您直譯這段巴利文： 632"如是"即如是所說方式。此識由無明等俱作因具力得緣。由無外計造主宰故唯色無色法。所以說"非有情非命"。說"往"僅是如是言說,然義即由緣和合為他有生而已意趣。所以說"彼"等。"除彼因"即除彼處因。"由人死結生次第"即由人死至人結生次第。如是顯取為俱差別。此中顯由近蘊力應知如"死者生者"等。或"由人死結生次第"即由人死至任何結生次第。如是將說"或樂依或不樂依"。 "自力"即自性,謂壽行盡義。"加行"即自作或他作斷首等加行。"一切大小支節縛斷"即一切身支支分節結縛,彼等斷。"聚集"即轉起生起。心處亦次第乾涸少余,何況身故說"身次第乾涸時"。所以說"彼剎那余心所依止"。"眼等滅時"此由胎生者處次第生如是滅亦次第故意趣說,或關係極微弱性說"滅",非無餘滅。因為前顯五門識后亦有死。雙論中"彼眼處滅者,彼意處滅耶?是。然彼意處滅者,彼眼處滅耶?有心無眼死者彼等意處滅,非彼等眼處滅。有眼死者彼等意處及眼處滅"等。

1.āyatanayamaka.120) cakkhāyatanādīnaṃ cuticittena saha nirodho vuttoti.

Hadayavatthumatteti hadayavatthupadesamatte. Na hi hadayavatthuṃ nissāya kāyindriyaṃ pavattati. Hadayavatthupi tadā ātape pakkhittaharitatālapaṇṇaṃ viya appāvasesaṃ hotīti 『『taṅkhaṇāvasesahadayavatthusannissita』』nti vuttanti vadanti. Itaravatthūnaṃ pana sakiccāsamatthatāya kevalaṃ hadayavatthusannissitameva, tadā viññāṇaṃ hotīti vuttaṃ 『『taṅkhaṇāvasesahadayavatthusannissita』』nti. Mātughātādi, mahaggatamaññaṃ vā tādisaṃ garukaṃ nāma. Samāsevitaṃ abhiṇhaso kataṃ. Āsannaṃ maraṇakāle kataṃ, yadā tadā vā katampi paribyattaṃ hutvā anussaritaṃ. Pubbakataṃ aparāpariyāyavedanīyaṃ. Laddho avaseso avijjādiko viññāṇassa paccayo etenāti laddhāvasesapaccayo, saṅkhāro. Etena vipaccituṃ katokāsaṃ yathūpacitaṃ kusalākusalacetanamāha. Kammanimittaṃ nāma yaṃ vatthuṃ ārammaṇaṃ katvā āyūhanakāle kammaṃ āyūhati, taṃ. Atīte kappakoṭisatasahassamatthakepi hi kamme kate vipaccanakāle āgantvā kammaṃ vā kammanimittaṃ vā upatiṭṭhati. Gatinimittaṃ nāma nibbattanakaokāse eko vaṇṇo. So ca niraye nibbattanārahassa 『『aggijālavaṇṇādiko』』tiādinā heṭṭhā vuttoyeva. Avijjāpaṭicchāditādīnave tasmiṃ kammādivisaye paṭisandhiviññāṇassa ārammaṇabhāvena uppattiṭṭhānabhūte.

Taṇhāya appahīnattā eva, purimuppannāya ca santatiyā tathāpariṇatattā paṭisandhiṭṭhānābhimukhaṃ viññāṇaṃ ninnapoṇapabbhāraṃ hutvā pavattatīti āha 『『taṇhā nāmetī』』ti. Sahajātasaṅkhārāti cutiāsannajavanaviññāṇasahajātā cetanā, sabbepi vā phassādayo. Tasmiṃ paṭisandhiṭṭhāne kammādivisaye viññāṇaṃ khipanti. Khipantā viya tasmiṃ visaye paṭisandhivasena viññāṇapatiṭṭhānassa hetubhāvena pavattantīti attho. Tanti taṃ viññāṇaṃ. Cutipaṭisandhitadāsannaviññāṇānaṃ santativasena viññāṇanti upanītekattaṃ . Taṇhāya nāmiyamānaṃ…pe… pavattatīti namanakhipanapurimanissayajahanaaparanissayassādananissayarahitapavattanāni santativasena tassevekassa viññāṇassa honti, na aññassāti dasseti. Santativasenāti ca vadanto 『『tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña』』nti (ma. ni.

我來為您直譯這段巴利文： 處雙論中說眼處等與死心一起滅。 "唯心所依"即僅心所依處。因為不依心所依轉起身根。說彼時心所依如置日光中青椰葉少余故說"彼剎那余心所依止"。然他所依由不能作自事故唯依心所依識,故說"彼剎那余心所依止"。殺母等,或廣大等如是名重。習近即數數作。近即死時作,或隨何時作亦明瞭憶念。前作即後後報受。得余緣即得余無明等識緣,行。此說如所集善不善思能成熟作機會。業相名作業時緣何事作業,彼。因為過去百千劫頂作業時,成熟時來業或業相現起。趣相名生處一色。彼對應生地獄者如前說"火聚色等"。由無明覆過患于彼業等境為結生識所緣生處。 由渴愛未斷故,及前生相續如是轉變故結生處傾向識成向趣入而轉起故說"渴愛名牽"。"俱生行"即死近速行識俱生思,或一切觸等。于彼結生處業等境投識。投即于彼境由結生力為識住立因而轉起義。"彼"即彼識。由死結生彼近識相續力識成一。渴愛牽引...轉起顯示牽引投棄前依取后依以相續力唯彼識非他。說"由相續力"顯示"此識輪迴流轉非他"。;

1.396) imañca micchāgāhaṃ paṭikkhipati. Sati hi nānattanaye santativasena ekattanayo hotīti. Ettha ca orimatīrarukkhavinibaddharajju viya purimabhavattabhāvavinibaddhaṃ kammādiārammaṇaṃ daṭṭhabbaṃ, puriso viya viññāṇaṃ, tassa mātikātikkamanicchā viya taṇhā, atikkamanapayogo viya khipanakasaṅkhārā, yathā ca so puriso paratīre patiṭṭhahamāno paratīrarukkhavinibaddhaṃ kiñci assādayamāno vā anassādayamāno vā kevalaṃ pathaviyaṃ sakabalapayogeheva patiṭṭhāti, evamidampi bhavantarattabhāvavinibaddhaṃ hadayavatthusaṅkhātaṃ nissayaṃ pañcavokārabhave assādayamānaṃ, catuvokārabhave anassādayamānaṃ vā kevalaṃ ārammaṇasampayuttakammeheva pavattati. Tattha assādayamānanti pāpuṇantaṃ, paṭilabhamānanti attho.

Bhavantarādipaṭisandhānatoti bhavantarassa aññabhavassa ādipaṭisandhānabhāvato. Bhavantarādayo vā bhavayonigativiññāṇaṭṭhitisattāvāsantarāni, tesaṃ paṭisandhānatoti attho. Tadetaṃ viññāṇaṃ nāpi idhāgataṃ imasmiṃyeva bhave uppannattā. Kammanti paṭisandhijanakaṃ kammaṃ. Saṅkhārāti cutiāsannajavanaviññāṇasahagatā khipanakasaṅkhārā. Natīti namanavasena pavattataṇhā. Visayo kammādi.

1. Saddapaṭighosādīnaṃ satipi paccayapaccayuppannabhāve santānabandho na pākaṭoti tesaṃ ekattanānattabhāvaṃ anāmasitvā anāgamanātītahetusamuppādameva dassento 『『ettha cā』』tiādimāha. Saddādihetukāti ettha paṭighoso saddahetuko. Padīpo padīpantarādihetuko. Muddā lañchanahetukā. Chāyā ādāsādiabhimukhamukhādihetukā. Honti aññatra agantvāti saddādipaccayadesaṃ anupagantvā saddādihetukā honti tato pubbe abhāvā. Evaṃ idampi paṭisandhiviññāṇaṃ na hetudesaṃ gantvā taṃhetukaṃ hoti tato pubbe abhāvā. Tasmā na idaṃ hetudesato purimabhavato idhāgataṃ paṭighosādayo viya saddādidesato, nāpi tattha hetunā vinā uppannaṃ saddādīhi vinā paṭighosādayo viyāti attho. Atha vā honti aññatra agantvāti pubbe paccayadese sannihitā hutvā tato aññatra gantvā tappaccayā na honti uppattito pubbe abhāvā, nāpi saddādipaccayā na honti, evaṃ idampīti vuttanayeneva yojetabbaṃ.

Natthi ekatā ekasantānekattepi aññasseva viññāṇassa pātubhavanato. Nāpi nānatā santānabandhato padīpo viya. Khaṇikāya hi padīpajālāya santānekattaṃ upādāya so evāti vuccati, atthakiccañca sādheti, evamidhāpi daṭṭhabbaṃ. 『『Yadi hī』』tiādinā santānabandhe ekantaṃ ekatāya, nānatāya ca aggahetabbataṃ, gahaṇe ca dosaṃ dasseti. Esa nayoti atidesena bījaṅkurādīsu sabbahetuhetusamuppannesu yathāsambhavaṃ yojanā kātabbāti dasseti. Idhāpi hi hetuhetusamuppannaviññāṇānaṃ ekantamekatte sati na manussagatito devagati sambhūtā siyā. Ekantanānatte na kammavato phalaṃ siyā, tato 『『rattassa bījaṃ rattassa phala』』ntiādikassa viya 『『bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosi』』ntiādikassa (saṃ. ni.

我來為您直譯這段巴利文： 否定此邪執。因為有差別道理由相續力有一性道理。此中應見如此岸樹繫繩由前有身繫縛業等所緣,如人為識,如彼欲渡河為渴愛,如渡努力為投行,如彼人住彼岸或樂或不樂彼岸樹系唯由自力住地,如是此亦於他有身繫縛名心所依所依於五蘊有樂,於四蘊有不樂,唯由所緣相應業轉起。此中樂即到達、獲得義。 由他有等結生即由他有他生等初結生性。或他有等即有胎趣識住有情居等,彼等結生義。此識非來此由此生故。業即結生生業。行即死近速行識俱投行。趣即由趣力轉起渴愛。境即業等。 633.聲反響等雖有緣緣生相續系不顯故不觸一性差別性而顯示無來無去因緣故說"此中"等。"聲等因"此中反響聲因。燈燈等因。印印因。影對鏡等面等因。不往他處生即不至聲等緣處由聲等因生由前無故。如是此結生識亦不至因處由彼因生由前無故。所以此不從因處前有來此如反響等從聲等處,亦非無因生如反響等無聲等。或"不往他處生"即前住緣處從彼往他不由彼緣生由生前無故,亦非非聲等緣,如是此亦應如說方式配合。 無一性雖一相續性由他識現起故。亦非差別性由相續系如燈。因為由剎那燈焰相續一性說"彼即是"及作義利,如是此中亦應見。由"若"等顯示相續系不應一向取一性差別性,及取過失。"此方式"由比類顯示于種芽等一切因緣生應隨宜配合。因為此中因緣生識若一向一性則不從人趣生天趣。一向差別則無業者果,所以如"赤種赤果"等"尊者,我曾為名羅希達仙人"等。;

1.107) vohārassa lopo siyā, tasmā ettha santānabandhesu hetuhetusamuppannesu na ekantamekatā vā nānatā vā upagantabbā na gahetabbā. Ettha ca ekantaekatāpaṭisedhena 『『sayaṃkataṃ sukhaṃ dukkha』』nti (vibha. mūlaṭī. 227) imaṃ diṭṭhiṃ nivāreti, ekantanānatāpaṭisedhena 『『paraṃkataṃ sukhaṃ dukkha』』nti (vibha. mūlaṭī. 227), hetuhetusamuppannatāvacanena 『『adhiccasamuppanna』』nti (vibha. mūlaṭī. 227) imaṃ diṭṭhiṃ nivāreti.

634.Tatthāti phaluppattiṭṭhāne. Aññassāti yena taṃ kammaṃ kataṃ, tato aññassa. Aññatoti yaṃ taṃ kammaṃ nibbattitaṃ, tato aññato. 『『Dhammamattaṃ bhavantaramupetī』』ti (visuddhi. 2.632; vibha. aṭṭha. 227; mahāni. aṭṭha. 27; paṭi. ma. aṭṭha. 1.1.105) vuttattā phalassa upabhuñjake ca asati kassa taṃ phalaṃ siyāti anuyuñjeti. Tatrāti tasmiṃ yathāvutte anuyoge.

Tatthāti ekasantāne. Yasmiṃ dhammapuñje kammaṃ nibbattaṃ, tasseva santāneti attho. Etassa atthassāti hetuphalānaṃ atthato aññattepi teneva hetuphalabhāvena sambandhattā taṃ phalaṃ 『『aññassa, aññato』』ti vā na vattabbanti etassa atthassa. Catumadhuraalattakarasādibhāvanā ambamātuluṅgādibījānaṃ abhisaṅkhāro. Ettha ca abhisaṅkhataṃ bījaṃ viya kammavā satto, abhisaṅkhāro viya kammaṃ, bījassa aṅkurādippabandho viya sattassa paṭisandhiviññāṇādippabandho. Tatthuppannassa madhurassa rattakesarassa vā phalassa vā tasseva bījassa, tato eva ca abhisaṅkhārato bhāvo viya kammakārakasseva sattassa, taṃkammato eva ca phalassa bhāvo veditabbo. Bālasarīre kataṃ vijjāpariyāpuṇanaṃ, sippasikkhanaṃ, osadhappayogo ca na vuḍḍhasarīraṃ gacchanti. Atha ca tannimittaṃ vijjāpāṭavaṃ sippajānanaṃ, anāmayatā ca vuḍḍhasarīre honti, na ca tāni aññassa honti taṃsantatipariyāpanne eva vuḍḍhasarīre uppajjanato, na ca yathāpayuttena vijjāpariyāpuṇanādinā vinā tāni aññato honti tadabhāve abhāvato, evaṃ idhāpi santāne yaṃ phalaṃ, etaṃ nāññassa. Na ca aññatoti yojetabbaṃ. Etena ca saṅkhārābhāve phalābhāvameva dasseti, na aññapaccayanivāraṇaṃ karoti.

Yampi vuttaṃ, tattha vadāmāti vacanaseso. Tattha vā upabhuñjake asati siddhā bhuñjakasammutīti sambandho. Phalatīti sammuti phalatisammuti.

Rukkhasaṅkhātānaṃ dhammānanti rukkhapaññattiyā upādānabhūtānaṃ bhūtupādāyadhammānaṃ. Tasmāti yasmā yathā khandhasantāne kusalākusalacetanuppattiyaṃ 『『puññaṃ karoti, pāpaṃ karotī』』ti kattuvohāro, evaṃ tassa phaluppattiyaṃ 『『sukhaṃ anubhavati, dukkhaṃ anubhavatī』』ti upabhuñjakavohāro, tasmā na ettha khandhavinimuttena aññena upabhuñjakena nāma koci attho atthīti.

我來為您直譯這段巴利文： 言說應斷絕,所以此中相續系因緣生不應接受不應取一向一性或差別性。此中由否定一向一性遮止"自作苦樂"此見,由否定一向差別性遮止"他作苦樂",由說因緣生遮止"無因生"此見。 634"彼中"即果生處。"他"即由彼作業,從彼他。"從他"即彼業生,從彼他。由說"唯法往他有"故無果受用者時問誰彼果。"此中"即彼如說問。 "此中"即一相續。即業生法聚,彼相續義。"此義"即因果義別亦由因果性相系故彼果不應說"他,從他"此義。四甘性赤染汁等作用芒果柑橘等種。此中如作用種為業有情,如作用為業,如種芽等相續為有情結生識等相續。如彼生甜紅絲或果唯彼種,唯從彼作用生,如是應知唯業作者有情,唯從彼業果生。幼身作學習知識,學工巧,藥用不至老身。然彼緣知識熟練工巧了知,無病于老身有,彼等非他由生於彼相續攝老身故,非無如是用知識學習等從他有由彼無故無,如是此中相續果此非他。亦非從他應配合。此中顯示唯由行無果無,非遮其他緣。 所說亦,此中說為語殘。或彼中無受用者成受用者假立為關係。果即假立果假立。 名樹諸法即樹施設所依地等所造法。所以即由如蘊相續善不善思生時"作福,作惡"作者言說,如是彼果生時"受樂,受苦"受用者言說,所以此中離蘊無他受用者以任何義。

635.Evaṃ santepīti asaṅkantipātubhāve tattha ca yathāvuttadosapariharaṇe sati, siddheti attho. Pavattikkhaṇeyevāti saṅkhārānaṃ pavattamānakkhaṇe eva. Pavattito pubbeti kammāyūhanakkhaṇato pubbe, avijjamānatāya samānattā evaṃ vuttaṃ. Pacchā cāti vipaccanappapattito pacchā ca.

Avipakkavipākā katattā ce paccayā, vipakkavipākānampi katattaṃ samānanti tesampi phalāvahatā siyāti āsaṅkānivattanatthaṃ āha 『『na ca niccaṃ phalāvahā』』ti.

『『Navijjamānattā avijjamānattā vā』』ti etena vijjamānattaṃ, avijjamānattañca nissāya vuttadose pariharati. Tassā pāṭibhogakiriyāya, bhaṇḍakīṇanakiriyāya, iṇaggahaṇakiriyāya vā karaṇamattaṃ taṃkiriyākaraṇamattaṃ, tadeva tadatthaniyyātane paṭibhaṇḍadāne, iṇadāne ca paccayo hoti, aphalitaniyyātanādiphalanti attho.

636.Sammohavighātatthanti bāttiṃsāya viññāṇesu yathāvuttasaṅkhārānaṃ paṭisandhiyaṃ, pavattiyañca paccayabhāve vibhajja avibhāvite pavattanakasammohassa apanayanatthaṃ.

Puññābhisaṅkhāreti niddhāraṇe bhummaṃ. Avisesenāti 『『tihetuko tihetukassā』』tiādikaṃ bhedaṃ akatvā sāmaññato, piṇḍavasenāti attho. Sabbattha upanissayapaccayo balavakammassa vasena yojetabbo. 『『Dubbalañhi kammaṃ upanissayapaccayo na hotī』』ti paṭṭhānasaṃvaṇṇanāya dassitametaṃ. Rūpāvacarapañcakusalacetanābhedoti 『『ṭhapetvā abhiññāppatta』』nti visesetvā vattabbaṃ, na vā vattabbaṃ vipākassa paccayabhāvakathāya avipākārahassa pasaṅgābhāvato. Abhiññācetanāya hi avipākatā heṭṭhā vibhāvitā eva. Avisesena panāti etthāpi eseva nayo. Pañcannaṃ vipākaviññāṇānanti ānetvā sambandhitabbaṃ.

Pañcannanti cakkhusotaviññāṇānaṃ, sampaṭicchanamanodhātuyā, dvinnaṃ santīraṇamanoviññāṇadhātūnañcāti etesaṃ pañcannaṃ. Tathevāti dvedhā eva. Kathaṃ pana iṭṭhārammaṇeyeva pavattanakāni kusalavipākaviññāṇāni duggatiyaṃ pavattantīti āha 『『niraye mahāmoggallānattherassā』』tiādi. Thero hi tattha iddhiyā vassaṃ nimminitvā katipayaṃ velaṃ nirayaggiṃ vūpasametvā tesaṃ dhammaṃ deseti.

Sveva kāmāvacaro puññābhisaṅkhāro. Avisesena pana puññābhisaṅkhāroti kāmāvacaraṃ, rūpāvacarañcāti duvidhampi puññābhisaṅkhāraṃ ekajjhaṃ saṅgaṇhāti.

Dvādasākusalacetanābhedoti ettha uddhaccasahagatacetanāya gahaṇe kāraṇaṃ na dissati, vicāretabbametaṃ. Ekassa viññāṇassa tatheva paccayo paṭisandhiyaṃ, no pavatteti ekasseva paccayabhāvaniyamo paṭisandhiyaṃ, no pavatte. Pavatte hi sattannampi paccayoti adhippāyo.

Rūpabhavecatunnanti akusalavipākānaṃ cakkhusotaviññāṇasampaṭicchanasantīraṇānaṃ. Tāni pana ekantato aniṭṭhārammaṇāni, rūpabhave ca kathaṃ aniṭṭhārammaṇasamāyogoti āha 『『so ca kho』』tiādi. 『『Tathā kāmāvacaradevalokepi aniṭṭharūpādayo natthī』』ti idaṃ yebhuyyavasena vuttaṃ. Bahulañhi tesaṃ iṭṭhā eva rūpādayo upaṭṭhahanti, kadāci aniṭṭhaṃ. Devānañhi kesañcideva pubbanimittapātubhāvakālādīsu milātamālādianiṭṭhārammaṇasamāyogo hotīti.

我來為您直譯這段巴利文： 635"如是時"即無轉生起及彼中如說過失遮時,即成就義。"唯轉起時"即諸行轉起時。"轉前"即業作時前,由無有同故如是說。"后"即成熟轉后。 若未熟報由作為緣,已熟報亦作相同故彼等亦應有果為遮疑故說"非常有果"。 由"無有或無有"此遮止依有,無有所說過失。彼保證作業、買物作業、取債作業作唯彼作業作,彼即于交付此義、給與對物、給與債為緣,非果交付等果義。 636"為斷愚癡"即為除三十二識如說諸行於結生及轉起緣性不分別顯現生愚癡。 "福行"即限定處格。"不別"即不作"三因三因"等差別由共相,即總義。一切處增上緣應由強業配合。"因為弱業非增上緣"此于發趣注顯示。"色界五善思差別"即應別說"除得神通",或不應說由說果緣性無非果應有故。因為神通思非果性已前顯。然"不別"此中亦此方式。應引合"五異熟識"。 "五"即眼耳識、領受意界、二推度意識界此等五。"如是"即二種。然如何唯轉起可愛境善異熟識于惡趣轉起故說"地獄中大目犍連長老"等。因為長老彼處以神通化雨暫時止息地獄火為彼等說法。 "彼即欲界福行"。然"不別福行"攝欲界、色界二種福行為一。 "十二不善思差別"此中不見攝掉舉俱思因由,此應推尋。"一識如是緣于結生非轉起"即一緣性限定於結生非轉起。因為轉起為七緣為意趣。 "色有四"即不善異熟眼耳識領受推度。然彼等定不可愛境,色有中如何有不可愛境會遇故說"然彼"等。"如是欲界天界亦無不可愛色等"此由多分說。因為多時彼等唯可愛色等現起,有時不可愛。因為諸天某些於前相現起時等有凋華等不可愛境會遇。;;

1. Yattha vitthārappakāsanaṃ kataṃ, tato bhavato paṭṭhāya mukhamattappakāsanaṃ kātukāmo āha 『『ādito paṭṭhāyā』』ti. Teneva 『『dvīsu bhavesū』』tiādi vuttaṃ. Manussāpi keci aṇḍajā, saṃsedajā ca hontīti tadapekkhāya 『『catūsu yonīsū』』ti vuttaṃ. Ekattakāyaekattasaññitāsāmaññena catutthajhānabhūmikāpi asaññāruppavajjā catutthiṃyeva viññāṇaṭṭhitiṃ bhajanti. Esa puññābhisaṅkhāro. Vuttanayenevāti 『『nānākkhaṇikakammapaccayena ceva upanissayapaccayena cā』』ti vuttanayeneva. Yathāsambhavanti ekavīsatikāmāvacararūpāvacarakusalavipākesu cuddasannaṃ paṭisandhiyaṃ, pavatte ca, sattannaṃ pavatte evāti ayaṃ yathāsambhavo.

Tādiseyevāti nānattakāyaekattasaññīsaṅkhāteyeva.

Catunnaṃ viññāṇānanti bhavādayo apekkhitvā vuttaṃ. Catūsu antogadhānaṃ pana tiṇṇaṃ viññāṇānaṃ tīsu viññāṇaṭṭhitīsu paccayabhāvo yojetabbo. Aviññāṇake sattāvāse saṅkhārapaccayā viññāṇe alabbhamānepi tassa saṅkhārahetukattaṃ labbhateva. Tathā hi tattha puññābhisaṅkhāro kaṭattārūpānaṃ nānākkhaṇikakammapaccayena paccayo hoti. Etasmiñca mukhamattappakāsane puññābhisaṅkhārādīnaṃ duggatiādīsu pavattiyaṃ kusalavipākādiviññāṇānaṃ paccayabhāvo bhavesu vuttanayeneva viññāyatīti na vuttoti veditabbo.

Viññāṇapaccayānāmarūpapadavitthārakathāvaṇṇanā

我來為您直譯這段巴利文： 637"從始"即欲從已顯廣說彼有作略說故說。所以說"二有"等。人亦有卵生、濕生故關係彼說"四生"。同一身一想性故第四禪地亦除無想無色屬第四識住。此福行。"如說方式"即"由異時業緣及增上緣"如說方式。"隨宜"即二十一欲界色界善異熟中十四于結生及轉起,七唯轉起此隨宜。 "如是"即名種種身一想。 "四識"由有等觀待說。然應配合攝四中三識於三識住緣性。無識有情居雖不得行緣識,彼行因性得。如是彼中福行為已作色以異時業緣為緣。此略說中應知福行等於惡趣等轉起為善異熟等識緣性如諸有說方式已知故不說。 識緣名色句廣說註釋

638.Vibhāgānāmarūpānanti nāmassa, rūpassa ca pabhedato.

Tattha nāmassa tāva pabhedaṃ dassentena kāmaṃ viññāṇampi nāmameva, paccayapaccayuppanne pana asaṅkarato dassetuṃ 『『ārammaṇābhimukhaṃ namanato vedanādayo tayo khandhā』』ti vuttaṃ. Nibbānassa panettha pavattikathāyaṃ appaccayattā, namanaṭṭhābhāvato ca pasaṅgo eva natthi. Nāmanaṭṭhena hi taṃ nāmaṃ, na namanaṭṭhena. Tesaṃ nāmarūpānaṃ sukhādivasena, pathavīādivasena ca vibhāgo.

Ekaṃ sattāvāsanti asaññasattāvāsaṃ. Purimesu catūsu, asaññasattāvāse cāti pañcasu.

Gabbhaseyyaggahaṇena jalābujā gahitāti 『『aṇḍajānañcā』』ti vuttaṃ. Aṇḍajānañca abhāvakānanti yojetabbaṃ. Santatisīsānīti kalāpasantānamūlāni. Yadipi vikārarūpāni paṭisandhikkhaṇe na santi, lakkhaṇaparicchedarūpāni pana santīti tāni paramatthato aparinipphannānīti vajjento āha 『『rūparūpato』』ti. Phassādike saṅkhārakkhandhabhāvena ekattaṃ netvā 『『tevīsati dhammā』』ti vuttaṃ. Apanetvāti kalāpantaragate pathavīādike samānalakkhaṇatāya aggahetvā.

Tesanti brahmakāyikādīnaṃ. Vitthārenāti catūsupi santatisīsesu rūpānaṃ asaṅkhipanena.

Kāmabhave pana yasmā sesaopapātikānanti ettha kiñcāpi kāmabhave opapātikā vuttā na santi, yena sesaggahaṇaṃ sātthakaṃ bhaveyya, aṇḍajagabbhaseyyakehi pana opapātikasaṃsedajā sesā hontīti sesaggahaṇaṃ katanti veditabbaṃ. Atha vā brahmakāyikādikehi opapātikehi vuttehi sese sandhāya 『『sesaopapātikāna』』nti āha. Te pana arūpinopi santīti 『『kāmabhave』』ti vuttaṃ. Aparipuṇṇāyatanānaṃ pana nāmarūpaṃ yathāsambhavaṃ rūpamissakaviññāṇaniddese vuttanayena sakkā dhammagaṇanato viññātunti na vuttanti daṭṭhabbaṃ.

Paṭisandhicittena saha pavattaututoti paṭisandhicittena saha uppannarūpesu tejodhātuto. Hadayavatthuno taṅkhaṇuppannattā paṭisandhicittassa vatthudubbalatā. Tesaṃ ajjhoharitāhārena anugate sarīre āhārasamuṭṭhānaṃ suṭṭhaddhakanti sambandho. Naroti teneva mātukucchigatabhāvena tirokkho. Avakaṃsato dve aṭṭhakāneva utucittasamuṭṭhānāni hontīti sasaddakālaṃ sandhāya 『『ukkaṃsato dvinnaṃ navakāna』』nti vuttaṃ. Pubbeti yaṃ pubbe santatidvayādikaṃ sattakapariyosānaṃ rūpaṃ idha vuttaṃ, taṃ ekekassa cittassa tīsu tīsu khaṇesu uppajjamānameva vuttanti katvā āha 『『pubbe…pe… sattatividha』』nti. Duvidhampi tanti utusamuṭṭhānaṃ, cittasamuṭṭhānañcāti duvidhampi taṃ saddaṃ.

Saṇṭhātunti addhaniyabhāvena ṭhātuṃ, attano pana khaṇamattaṃ tiṭṭhateva. Catuddisā vavatthāpitāti aññamaññaṃ saṃsaṭṭhasīsā mūlena catūsu disāsu vavatthāpitā. Aññamaññaṃ āliṅgetvā ṭhitā bhinnavāhanikā viya ca.

我來幫你直譯這段巴利文： 638. "名色分別"即是名和色的區分。 在此，首先顯示名的區分時，雖然識也是名，但爲了明確顯示因與果的關係，所以說"由於趣向所緣而傾向，所以受等三蘊"。而涅槃在此活動之說中因為無因緣，也無傾向義，所以完全不相關。因為它是以命名義為名，不是以傾向義為名。這些名色以樂等方式和地等方式區分。 "一有情居"即是無想有情居。在前四種和無想有情居中，即是五種。 因為"胎生"一詞包含了濕生，所以說"以及卵生"。應當理解為"卵生和無有者"。"相續之首"即是聚集相續的根本。雖然轉變色在結生剎那不存在，但相和限制色是存在的，所以說"從色色"來避免說它們是究竟非完成的。把觸等法以行蘊的方式歸為一類，所以說"二十三法"。"除去"即是由於同樣特徵而不取其他聚集中的地等。 "他們"即是梵眾天等。"詳細"即是在四種相續之首中不略說諸色。 在欲界中，關於"其餘化生者"，雖然欲界中所說的化生者並不存在，使得"其餘"一詞有意義，但應知是因為除了卵生、胎生外，其餘是化生和濕生，所以用了"其餘"一詞。或者說在提到梵眾天等化生者之後，指其餘者說"其餘化生者"。因為他們也包括無色界眾生，所以說"在欲界"。對於諸根未圓滿者的名色，應當知道可以根據混合識的解說方式，按照法的計數來了知，所以沒有說明。 "與結生心俱生的時節"即是與結生心同時生起的諸色中的火界。由於心所依處在那一剎那生起，所以結生心的所依處軟弱。"他們"在所吞嚥的食物影響身體時，食所生[色]變得更加堅實。"人"即是由於住在母胎中而被遮蔽。因為考慮到有聲音的時期，所以說"最多兩個九法"，這是就最少兩個八法是時節和心所生的意思。"先前"，之前所說的兩種相續等直到七法的色法，是說每一心的三個剎那中生起，所以說"先前...七十種"。"這兩種"即是時節所生和心所生的兩種聲音。 "住立"即是作為相續性而住，但就其剎那而言確實只住立一剎那。"四方安立"即是相互交織的諸根部在四方安立。就像相互纏繞而立的分散竹叢一樣。

639.Pañcavokārabhave ca pavattiyanti rūpājanakakammajapañcaviññāṇappavattikālaṃ, sahajātaviññāṇapaccayañca sandhāyāha. Tadā hi tato nāmameva hotīti. Kammaviññāṇapaccayā pana tadāpi ubhayaṃ hotīti sakkā vattuṃ, pacchājātaviññāṇapaccayā ca rūpaṃ upatthaddhaṃ hotīti. Asaññesūtiādi kammaviññāṇapaccayaṃ sandhāya vuttaṃ. Pañcavokārabhave ca pavattiyanti bhavaṅgādijanakakammato aññena rūpuppattikālaṃ, nirodhasamāpattikālaṃ, bhavaṅgādiuppattikālato aññakālañca sandhāya vuttanti yuttaṃ. Bhavaṅgādiuppattikāle hi taṃjanakena kammunā uppajjamānaṃ rūpaṃ, so ca vipāko kammaviññāṇapaccayo hotīti sakkā vattuṃ. Sahajātaviññāṇapaccayānapekkhampi hi pavattiyaṃ kammena pavattamānaṃ rūpaṃ, nāmañca na kammaviññāṇānapekkhaṃ hotīti. Sabbatthāti paṭisandhiyaṃ, pavatte ca. Sahajātaviññāṇapaccayā nāmarūpaṃ, kammaviññāṇapaccayā nāmarūpañca yathāsambhavaṃ yojetabbaṃ. Nāmañca rūpañca nāmarūpañcāti ettha nāmarūpasaddo attano ekadesena nāmasaddena nāmasaddassa sarūpo, rūpasaddena ca rūpasaddassa, tasmā sarūpānaṃ ekasesoti ekadesasarūpekaseso, nāmarūpasaddassa ṭhānaṃ itaresañca nāmarūpasaddānaṃ adassananti attho.

Vipākato aññaṃ avipākaṃ. Yato dvidhā mataṃ, tato yuttameva idanti yojetabbaṃ.

Kusalādicittakkhaṇeti ādi-saddena akusalakiriyacittakkhaṇe viya vipākacittakkhaṇepi vipākājanakakammasamuṭṭhānaṃ saṅgahitanti veditabbaṃ. Vipākacittakkhaṇe pana abhisaṅkhāraviññāṇapaccayā pubbe vuttanayena ubhayañca labbhatīti tādisavipākacittakkhaṇavajjanatthaṃ 『『kusalādicittakkhaṇe』』ti vuttaṃ.

640.Suttantikapariyāyatoti paṭṭhāne rūpānaṃ upanissayapaccayassa avuttattā vuttaṃ. Suttante pana yasmiṃ sati yaṃ hoti, asati ca na hoti, so tassa upanissayo nidānaṃ hetu pabhavoti katvā 『『viññāṇūpanisaṃ nāmarūpa』』nti rūpassa ca viññāṇūpanissayatā vuttā. Vanapatthapariyāye ca vanapatthagāmanigamanagarajanapadapuggalūpanissayo iriyāpathavihāro, tato ca cīvarādīnaṃ jīvitaparikkhārānaṃ kasirena, appakasirena ca samudāgamanaṃ vuttaṃ, na ca vanapatthādayo ārammaṇūpanissayādibhāvaṃ iriyāpathānaṃ, cīvarādisamudāgamanassa ca bhajanti. Tasmā vinā abhāvo eva suttantikapariyāyato upanissayabhāvo daṭṭhabbo. Nāmassa abhisaṅkhāraviññāṇaṃ kammārammaṇapaṭisandhiādikāle ārammaṇapaccayova hotīti vattabbameva natthīti rūpasseva suttantikapariyāyato ekadhāva paccayabhāvo vutto. Sasaṃsayassa hi rūpassetaṃ paccayo hotīti vutte nāmassa hotīti vattabbameva natthīti.

Pavattassa pākaṭattā apākaṭaṃ paṭisandhiṃ gahetvā pucchati 『『kathaṃ paneta』』ntiādinā. Suttato nāmaṃ, yuttito rūpaṃ viññāṇapaccayā hotīti jānitabbaṃ.

Yuttito sādhetvā suttena taṃ daḷhaṃ karonto 『『kammasamuṭṭhānassāpi hī』』tiādimāha. Cittasamuṭṭhānassevāti cittasamuṭṭhānassa viya. Ettha ca 『『viññāṇapaccayā nāmarūpa』』nti (ma. ni. 3.126; saṃ. ni.

我來 助你直譯這段巴利文： 639. "在五蘊有中的活動"是指生起色法的業生五識活動時期，以及俱生識緣，這樣說。因為那時只從彼處生起名。但是可以說在那時由於業識緣而兩者都生起，而且由於後生識緣色法得到支援。"在無想"等是就業識緣而說的。"在五蘊有中的活動"合理地說是指除了有分等能生之業以外的色法生起時期、滅盡定時期，以及除了有分等生起時期以外的其他時期。因為在有分等生起時，由彼能生之業所生起的色法，以及彼異熟成為業識緣，這是可以說的。因為即使不依賴俱生識緣，在活動中由業而進行的色法和名法也不能不依賴業識。"一切處"即是在結生和轉起中。應當根據情況配合俱生識緣的名色和業識緣的名色。在"名與色與名色"中，名色詞以自己的一部分名詞與名詞相同，以色詞與色詞相同，因此是同形詞的省略，即是名色詞的位置和其他名色詞的不顯現的意思。 "非異熟"即是異熟以外的。應理解為"由於被認為是兩種，所以這是合理的"。 "在善等心剎那"中，以"等"字應當理解為包含不善和唯作心剎那以及異熟心剎那中非異熟能生業所生的[色法]。但在異熟心剎那中，由於行識緣，按照前面所說的方式可得兩者，爲了排除這樣的異熟心剎那，所以說"在善等心剎那"。 640. "從經教的方式"是因為在《發趣論》中沒有說色法的親依止緣而說的。但在經中，基於若有此則有彼，若無此則無彼，彼即是此的親依止、因緣、根源、來源，所以說"識為緣的名色"，說明了色的識親依止性。在《林野經》中說到依止林野、村莊、城鎮、地方、人的威儀住，由此而艱難或不艱難地獲得衣服等生活必需品，但林野等並非威儀和衣服等獲得的所緣親依止等。因此，應當知道從經教的方式來看，沒有[某物]即是親依止性。不用說名的行識在業所緣結生等時唯是所緣緣。所以只說色法從經教方式唯一地成為緣。因為說"這是有疑惑的色法的緣"時，不必說是名的緣。 因為轉起明顯，所以取不明顯的結生而問"然而這如何"等。應當知道從經典[可知]名，從道理[可知]色是以識為緣。 以道理證明后，用經典來強化它而說"因為即使是業所生"等。"如心所生"即是如同心所生。在此"識緣名色"。

2.1, 39; mahāva. 1; udā. 1) bhāsamānena bhagavatā yasmā upaparikkhamānānaṃ paṇḍitānaṃ paramatthato nāmarūpamattameva pavattamānaṃ dissati, na satto, na jīvo, tasmā kenaci appaṭivattiyaṃ anuttaraṃ dhammacakkaṃ pavattitaṃ hoti. Suññatappakāsanañhi dhammacakkappavattananti. Atha vā nāmarūpamattatāvacanena pavattiyā dukkhasaccamattatā vuttā. Dukkhasaccappakāsanena ca tassa samudayo, tassa ca nirodho, nirodhagāminipaṭipadā ca pakāsitā eva hoti. Ahetukassa dukkhassa, hetunirodhā anirujjhanakassa ca abhāvā, nirodhassa ca upāyena vinā anadhigantabbattāti catusaccappakāsanaṃ dhammacakkappavattanaṃ niddhāretabbaṃ.

Nāmarūpapaccayāsaḷāyatanapadavitthārakathāvaṇṇanā

我來 助你直譯這段巴利文： [這段經文接續前文]當世尊說法時，因為對於觀察的智者來說，從究竟意義上只見到名色的活動，而沒有眾生，沒有生命，所以轉無上法輪是任何人都無法違逆的。因為轉法輪就是顯示空性。或者，通過說"只是名色"的說法表明了在活動中只是苦諦。而通過顯示苦諦，也就顯示了它的集[諦]、它的滅[諦]和導向滅的道[諦]。應當確定轉法輪是四諦的顯示，因為無因的苦不存在，因滅而不滅[的苦]也不存在，而且沒有方法就不能證得滅[諦]。 "名色緣六處"一句的詳細解說註釋 provided by EasyChat

641.Tanti nāmarūpaṃ. Tassāti saḷāyatanassa. Tādisassevāti katekasesasseva.

Idhāpi nāmanti khandhattayasseva gahaṇe kāraṇaṃ vuttanayameva. Niyamatoti idañca catunnaṃ bhūtānaṃ, channaṃ vatthūnaṃ, jīvitassa ca yathāsambhavaṃ sahajātanissayapurejātaindriyādinā saḷāyatanassa pavattamānassa ekantena paccayabhāvaṃ sandhāya vuttaṃ. Rūpāyatanādīnaṃ pana sahajātanissayānupālanabhāvo natthīti aggahaṇaṃ veditabbaṃ. Ārammaṇārammaṇapurejātādibhāvo ca tesaṃ na sasantatipariyāpannānameva, na ca cakkhādīnaṃ viya ekappahārenevāti aniyamato paccayabhāvo. Niyamato…pe… jīvitindriyanti evanti ettha evaṃ-saddena vā rūpāyatanādīnampi saṅgaho daṭṭhabbo. Chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti ettha yadipi chaṭṭhāyatanasaḷāyatanasaddānaṃ saddato sarūpatā natthi, atthato pana saḷāyatanekadesova chaṭṭhāyatananti ekadesasarūpatā atthīti ekadesasarūpekaseso katoti veditabbo. Atthatopi hi sarūpānaṃ ekadesasarūpekasesaṃ icchanti 『『vaṅko ca kuṭilo ca kuṭilā』』ti. Tasmā atthato ekadesasarūpānañca ekasesena bhavitabbanti.

Atha vā chaṭṭhāyatanañca manāyatanañca chaṭṭhāyatananti vā manāyatananti vā chaṭṭhāyatanañca chaṭṭhāyatanañca chaṭṭhāyatananti vā manāyatanañca manāyatanañca manāyatananti vā ekasesaṃ katvā cakkhādīhi saddhiṃ 『『saḷāyatana』』nti vuttanti tameva ekasesaṃ nāmamattapaccayassa, nāmarūpapaccayassa ca manāyatanassa vasena kataṃ atthato dassento āha 『『chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti evaṃ katekasesassā』』ti. Yathāvuttopi hi ekaseso atthato chaṭṭhāyatanañca saḷāyatanañcāti evaṃ kato nāma hotīti. Sabbattha ca ekasese kate ekavacananiddeso katekasesānaṃ saḷāyatanādisaddavacanīyatāsāmaññavasena katoti daṭṭhabbo.

『『Na aññathā』』ti etena tassa tassa nāmassa, rūpassa ca abhāve taṃ taṃ āyatanaṃ na hotīti byatirekaṃ vibhāveti.

Yanti yaṃ yaṃ nāmaṃ, rūpañca. Yassāti yassa yassa āyatanassa. Yathāti sahajātādinā yena yena pakārena. Neyyanti ñeyyaṃ.

Tassa vasenāti tassa hetuādipaccayassa vasena. Ukkaṃsāvakaṃsoti ettha sattadhā paccayabhāvato ukkaṃso aṭṭhadhā paccayabhāvo, tato navadhā, tato dasadhāti ayaṃ ukkaṃso. Avakaṃso pana dasadhā paccayabhāvato navadhā paccayabhāvo, tato aṭṭhadhā, tato sattadhāti evaṃ veditabbo, na pana sattadhā paccayabhāvato eva dvepi ukkaṃsāvakaṃsā yojetabbā, tato avakaṃsābhāvatoti.

Vipākaṃ nāmanti sambandho. Vuttanayenevāti sahajātādivasena, sattadhā, hetuādivasena ca. Itaranti avipākaṃ nāmaṃ.

『『Hadayavatthuno sahāyaṃ hutvā』』ti etena arūpe viya asahāyaṃ nāmaṃ na hoti, hadayavatthu ca nāmena saha chaṭṭhāyatanassa paccayo hotīti ettakameva dasseti, na pana yathā hadayavatthu paccayo hoti, tathā nāmampīti ayamattho adhippeto. Vatthu hi nāmassa vippayuttapaccayo hoti, na nāmaṃ. Nāmañca vipākahetādipaccayo hoti, na vatthūti. Pavatte arūpadhammā kammajarūpassa ṭhitippattasseva paccayā honti, na uppajjamānassāti vippayuttaatthiavigatā ca pacchājātavippayuttādayo eva cakkhādīnaṃ yojetabbā.

我來直譯這段巴利文： 641. "此"即是名色。"彼"即是六處。"如是"即是已作省略的。 "此中也是名"，關於只取三蘊的原因，如前所說。"決定地"，這是就四大種、六依處和命根根據情況以俱生、依止、前生、根等方式對正在生起的六處必定是緣而說的。應當理解不取色處等是因為它們沒有俱生依止和護持性。它們的所緣、所緣前生等性質不僅限於自相續所攝，也不像眼等一樣是一時的，所以是不定的緣性。"決定地...命根"中的"如是"一詞，也應當看作包含色處等。"第六處和六處即是六處"中，雖然第六處和六處這兩個詞在詞形上不相同，但在意義上第六處只是六處的一部分，所以有部分同形性，應當知道是作了部分同形的省略。因為即使在意義上也承認同形詞的部分同形省略，如"彎曲和彎曲是彎曲"。因此在意義上也必須有部分同形的省略。 或者，做"第六處和意處即是第六處"或"意處"，或"第六處和第六處即是第六處"，或"意處和意處即是意處"的省略，與眼等一起說為"六處"，爲了從意義上顯示這個省略是根據只以名為緣和以名色為緣的意處而作的，所以說"第六處和六處即是六處，如是已作省略的"。因為如上所說的省略在意義上就等於是作了"第六處和六處"這樣的省略。在一切處作省略後用單數表示，應當視為是基於已作省略的六處等詞所表示的共同性而作的。 "非其他"，以此顯明若無彼彼名和色，則彼彼處不存在的差別。 "凡是"即是凡是名和色。"對於"即是對於每一處。"如何"即是以俱生等任何方式。"應知"即是應了知。 "依彼"即是依彼因等緣。"增減"中，從七種緣性增至八種緣性，再到九種，再到十種，這是增。而減則應知是從十種緣性減至九種，再到八種，再到七種，而不是從七種緣性就配合兩種增減，因為那樣就沒有減的餘地了。 "異熟名"是連線語。"如說"即是以俱生等方式七種，以及以因等方式。"其他"即是非異熟名。 "成為心所依處的助伴"，以此只是顯示名不像在無色界那樣無助伴，而且心所依處與名一起成為第六處的緣，並不是說名也像心所依處那樣成為緣。因為所依處是名的不相應緣，而名不是。名是異熟因等緣，而所依處不是。在轉起中，無色法只對已達住位的業生色成為緣，而不對正在生起的[色法成為緣]，所以對眼等[感官]只應配合後生不相應等的不相應、有、不離去[緣]。

『『Tatthevā』』ti iminā 『『pavatte』』ti idaṃ paccāmaṭṭhanti āha 『『tattheva hi pavatte』』ti. 『『Pañcavokārabhave』』ti pana idaṃ 『『pañcanna』』nti iminā dīpitamevāti. Pavattiyaṃ cakkhāyatanādikassa nāmaṃ vipākapaccayo na hoti, attanā janitarūpasseva hoti. Paṭisandhiyaṃ pana kammasamuṭṭhānaṃ cittasamuṭṭhānasadisaṃ, tasmā vatthunopi vipākapaccayo hotiyeva.

Rūpatoti rūpesu. Yaṃ yaṃ āyatanaṃ uppajjatīti paṭisandhiyaṃ aṇḍajajalābujānaṃ pañcasu āyatanesu kāyāyatanameva uppajjati. Itaresaṃ yathārahaṃ itarānipi.

Avasesamanāyatanassāti ettha 『『pañcakkhandhabhave panā』』ti etassa anuvattamānattā pañcavokārabhave eva pavattamānaṃ pañcaviññāṇehi avasesaṃ manāyatanaṃ vuttanti daṭṭhabbaṃ. Nāmarūpassa sahajātādisādhāraṇapaccayabhāvo, sampayuttādiasādhāraṇapaccayabhāvo ca yathāsambhavaṃ yojetabbo. 『『Rūpapaccayā pañcāyatanānī』』ti ayampi nayo labbhati nirodhasamāpannānaṃ vasena, so pana apacurabhāvato yebhuyyena ca paṭisandhiyaṃ paccayabhūtasseva nāmarūpassa pavattiyaṃ paccayabhāvo vibhāvitoti na dassitoti veditabbaṃ.

Saḷāyatanapaccayāphassapadavitthārakathāvaṇṇanā

我來幫你直譯這段巴利文： "在彼處"這個詞，是指前面說的"在轉起中"，所以說"在彼轉起中"。而"在五蘊有中"，這已經由"五"這個詞表明瞭。在轉起中，名不是眼處等的異熟緣，只是自己所生色的[異熟緣]。但在結生時，業所生與心所生相似，因此也是所依處的異熟緣。 "從色"即是在諸色中。"任何處生起"，在結生時，對於卵生和胎生者，在五處中只有身處生起。對其他[有情]，其他[處]也根據情況[生起]。 "除去意處"，這裡由於"在五蘊有中"的延續，應當理解說的是在五蘊有中轉起的除五識之外的意處。應當根據情況配合名色的俱生等共同緣性和相應等不共同緣性。"色為緣的五處"這個方法也可以從入滅定者的角度獲得，但是因為[這種情況]不普遍，而且主要是顯示在轉起中作為緣的就是在結生時已成為緣的名色，所以沒有說明，這應當了知。 六處緣觸一句的詳細解說註釋

1. Bāvīsatiyā lokiyavipākaviññāṇehi sampayuttā bāvīsatilokiyaviññāṇasampayuttā. Tato eva bāvīsati.

Tatthāti tasmiṃ saḷāyatane, tesu chasu āyatanesūti attho. Ajjhattanti sasantatipariyāpannameva gaṇhāti. Tañhi sasantatipariyāpannakammanibbattaṃ tādisassa phassassa paccayo hoti. Rūpādīni, pana bahiddhā anupādinnāni ca phassassa ārammaṇaṃ honti, na tāni cakkhādīni viya sasantatipariyāpannakammakilesanimittappavattibhāvena phassassa paccayā hontīti paṭhamācariyavāde na gahitāni, dutiyācariyavāde pana yathā tathā vā paccayabhāve sati na sakkā vajjetunti gahitāni.

Tatthāti saḷāyatanapaccayā phassapade. Ye tāva ācariyā mahāvihāravāsinova yathā viññāṇaṃ, evaṃ nāmarūpaṃ, saḷāyatanaṃ, phassaṃ, vedanañca paccayaṃ, paccayuppannañca sasantatipariyāpannaṃ dīpentā vipākameva icchanti. 『『Chaṭṭhāyatanapaccayā phasso』』ti abhidhammabhājanīyapāḷi (vibha. 243) āruppaṃ sandhāya vuttāti 『『chaṭṭhāyatanapaccayā phassoti pāḷianusārato』』ti vuttaṃ.

Sabbe phassā na sambhontīti yojanā. Yadi sabbāyatanehi eko phasso sambhaveyya, 『『saḷāyatanapaccayā phasso』』ti ekassa vacanaṃ yujjeyya , athāpi ekamhā āyatanā sabbe phassā sambhaveyyuṃ, tathāpi sabbāyatanehi sabbaphassasambhavato āyatanabhedena phassabhedo natthīti tadabhedavasena ekassa vacanaṃ yujjeyya, tathā pana asambhavato na yuttanti codeti 『『na sabbāyatanehī』』tiādinā . Aññassāpi vā asambhavantassa vidhānassa bodhanatthametaṃ vuttaṃ 『『nāpi ekamhā āyatanā sabbe phassā』』ti. 『『Na sabbāyatanehi eko phasso sambhotī』』ti idameva pana ekaphassavacanassāyuttattadīpakaṃ kāraṇanti veditabbaṃ. Nidassanavasena vā etaṃ vuttaṃ. Nāpi ekamhā āyatanā sabbe phassā sambhonti, evaṃ na sabbāyatanehi eko phasso sambhoti. Tasmā ekassa vacanaṃ ayuttanti. Parihāraṃ pana anekāyatanehi ekaphassassa sambhavatoti dassento 『『tatridaṃ vissajjana』』ntiādimāha. Avasesasampayuttadhammāyatanā phassavajjitā taṃsampayuttacetasikā dhammā.

Ekopi anekāyatanappabhavo ekopanekāyatanappabhavo.

Chadhā paccayatte pañca vibhāvaye, ekaṃ navadhā paccayatte, bāhirāni cha āyatanāni ārammaṇādinā yathāsambhavaṃ paccayatte vibhāvayeti sambandho.

Anekabhedassāti kusalavipākādipañcadvārādivasena anekavidhassa dvipañcaviññāṇasampayuttavajjassa vipākaphassassa. Tāni cāti rūpāyatanādīni. 『『Mano ca nesaṃ gocaravisayaṃ paccanubhotī』』ti (ma. ni. 1.455) hi vuttaṃ. Tathā cāti paccuppannāni rūpādīni paccuppannañca dhammāyatanapariyāpannaṃ rūparūpaṃ sandhāya vuttaṃ. Ārammaṇapaccayamattenāti taṃ sabbaṃ apaccuppannaṃ, aññañca dhammāyatanaṃ sandhāya vuttaṃ.

Phassapaccayāvedanāpadavitthārakathāvaṇṇanā

我來直譯這段巴利文經文: .642. 與二十二世間果報識相應的為二十二世間識相應。因此有二十二種。 其中"在此"指在六處,意即在這六種感官處。"內"僅指屬於自身相續的。因為由自身相續業所生的,才能成為這樣的觸的緣。而色等外在的、非執取的(無情物)則是觸的所緣,它們不像眼等那樣通過自身相續的業、煩惱、相等運作而成為觸的緣,所以在第一師說中未取,但在第二師說中,只要有緣的性質就不能排除,所以被取。 "其中"指在六處緣觸一句中。首先,那些大寺住的諸師,如同識一樣,解說名色、六處、觸、受等緣及緣生都是屬於自身相續,僅承認是果報。"以第六處為緣而有觸"的論藏分別論文是針對無色界而說的,所以說"依據'以第六處為緣而有觸'的聖典"。 所有諸觸都不能生起,這是句子的意思。如果由一切處生一觸,"以六處為緣而有觸"說為一個(觸)是合理的;或者如果由一處生一切觸,同樣由於一切處生一切觸,則沒有處的差別而有觸的差別,以無差別的方式說一個(觸)是合理的,但因為不能這樣生起所以不合理,因此以"非由一切處"等加以質難。或者爲了表明其他不能生起的情況而說"也非由一處生一切觸"。但應知"非由一切處生一觸"這句才是表明說一觸不合理的原因。或者這是以舉例的方式說的。也非由一處生一切觸,同樣非由一切處生一觸。因此說一個是不合理的。而解答則顯示由多處生一觸,所以說"這裡的答案"等。餘下相應法處是除觸之外的相應心所法。 一個也是由多處所生的,一個也有多處為緣。 應當了知六種緣性的五種,一個有九種緣性,外六處以所緣等方式隨其所應而有緣性,這是關聯。 "多種差別"是指善果報等五門等方式的多種除二五識相應之外的果報觸。"彼等"指色處等。因為說"意也經驗它們的境界"。如是說是指現在的色等和現在的法處所攝的色法。"僅以所緣緣"是指一切非現在的和其他法處而說。 這是對觸緣受一句廣釋的註釋。

643.Dvārato saḷevāti pabhavasāmaññato ekavidhāpi uppattidvārato cha eva hontīti chaḷeva vedanā vuttā.

Cittabhedena ekūnanavutividhāpi idhādhippetā eva dassetuṃ 『『vedanāsu panā』』tiādi vuttaṃ. 『『Sesāna』』nti ettha sampaṭicchanasampayuttāya cakkhusamphassādayo pañca yadipi anantarādīhi paccayā honti, anantarādīnaṃ pana upanissaye antogadhattā santīraṇatadārammaṇānañca sādhāraṇassa tassa vasena 『『ekadhā』』ti vuttaṃ. Ekekasmiṃ dvāre hi cakkhudvārādīsu uppannacakkhuviññāṇādīhi sahajātā phassā sakasakavīthīsu sampaṭicchanādīhi sampayuttavedanānaṃ, manodvāre tadārammaṇavaseneva pavattānaṃ tebhūmakavipākavedanānampi sahajātamanosamphassasaṅkhāto so phasso aṭṭhadhā paccayo hotīti yojetabbaṃ.

Rūpārūpāvacaravipākavedanā paṭisandhiādivaseneva pavattanti, kāmāvacarāpi ekaccāti 『『tebhūmakavipākavedanānampī』』ti vuttaṃ. Tāsampi hi sahajātamanosamphasso aṭṭhadhāva paccayo hoti. Paccayaṃ anupādinnampi keci icchantīti 『『yā panā』』tiādinā manodvārāvajjanasampayuttaphassassa paccayabhāvo vutto. Tañca mukhamattadassanaṃ daṭṭhabbaṃ. Etena nayena sabbassa anantarassa, anānantarassa ca phassassa tassā tassā vipākavedanāya upanissayatā yojetabbāti.

Vedanāpaccayātaṇhāpadavitthārakathāvaṇṇanā

我來直譯這段巴利文： .643. "從門而來僅有六"是指雖然從生起的共性來說是一種,但從生起門來說則只有六種,所以說有六種受。 爲了顯示由於心的差別而有八十九種在此也是所意指的,所以說"在諸受中"等。在"其餘"中,雖然與眼觸等五種相應的領受是以無間等為緣,但因為無間等攝入親依止緣中,而推度、彼所緣共通的緣是依彼而說"一種"。應當這樣理解:在每一門中,在眼門等生起的與眼識等俱生的觸,對於各自路程中與領受等相應的諸受,對於意門中僅以彼所緣方式轉起的三界果報受,那個稱為俱生意觸的觸成為八種緣。 色無色界果報受僅以結生等方式轉起,欲界的某些也是如此,所以說"對三界果報受也"。因為對它們,俱生意觸也是八種緣。有些人認為非執取的也是緣,所以說"但那"等來說明與意門轉向相應的觸的緣性。這應當視為僅是顯示一面。依此方式,應當理解一切無間的、非無間的觸對於各個果報受的親依止性。 這是對受緣愛一句廣釋的註釋。

644.Idhāti imasmiṃ loke, imasmiṃ vā sāsane cha taṇhā dīpitā. Idhāti vā imasmiṃ vedanāpaccayā taṇhāpade. Tatthāti tāsu chasu taṇhāsu.

Ekekāya sassatadiṭṭhisahagatāya, ucchedadiṭṭhisahagatāya ca taṇhāya tadabhinandanānuguṇo rūpādīsu pavattiākāro, kevalaṃ kāmassādavasena pavattiyā visiṭṭhākārattā vuttappavattiākārato taṇhāya tividhatā.

Mamattenāti sampiyāyanena, assādanataṇhāya icceva vuttaṃ hoti. Tattha putto viya vedanā daṭṭhabbā, khīrādayo viya vedanāya paccayabhūtā rūpādayo, khīrādidāyikā dhāti viya rūpādichaḷārammaṇadāyakā cittakārādayo cha. Tattha sukhasamphassavatthadāyako tantavāyo, vejjo rasāyatanojāvasena, tadupatthambhitajīvitavasena ca dhammārammaṇassa dāyakoti daṭṭhabbo. Sabbāpesā aṭṭhasatappabhedāpi.

Ārammaṇapaccayo uppajjamānāya ārammaṇamattameva hoti, na upanissayo viya uppādakoti uppādakassa upanissayasseva vasena 『『ekadhāvā』』ti vuttaṃ. Upanissayena vā ārammaṇūpanissayo saṅgahito. Tena ca ārammaṇabhāvena taṃsabhāgo aññopi ārammaṇapaccayabhāvo dīpito hotīti upanissayavaseneva paccayabhāvo vuttoti veditabbo.

『『Yasmā vā』』tiādinā na kevalaṃ vipākasukhavedanā eva, tissopi pana vedanā vipākā visesena taṇhāya upanissayapaccayo, avisesena itarā cāti dasseti. Upekkhā pana santattā, sukhamicceva bhāsitāti tasmā sāpi bhiyyo icchanavasena taṇhāya upanissayoti adhippāyo. Upekkhā pana akusalavipākabhūtā aniṭṭhattā dukkhe avarodhetabbā, itarā iṭṭhattā sukheti sā dukkhaṃ viya, sukhaṃ viya ca upanissayapaccayo hotīti sakkā vattuṃ. 『『Vedanāpaccayā taṇhā』』ti vacanena sabbassa vedanāvato paccayassa atthitāya taṇhuppattippasaṅge tannivāraṇatthamāha 『『vedanāpaccayā cāpī』』tiādi.

Nanu 『『anusayasahāyā vedanā taṇhāya paccayo』』ti vacanassa abhāvā atippasaṅganivattiṃ na sakkā kātunti? Na, vaṭṭakathāya pavattattā. Vaṭṭassa ca anusayavirahe abhāvato anusayasahitāva paccayoti atthato vuttamevetaṃ hotīti. Atha vā 『『avijjāpaccayā』』ti anuvattamānattā anusayasahitāva paccayoti viññāyati. Vedanāpaccayā taṇhāti cettha vedanāpaccayā eva taṇhā, na vedanāya vināti ayaṃ niyamo icchito, na vedanāpaccayā taṇhā hotiyevāti, tasmā atippasaṅgo ettha natthi evāti.

Vusīmatoti vusitavato, vusitabrahmacariyavāsassāti attho. Vussatīti vā vusīti maggo vuccati, so etassa vuttho atthīti vusīmā, ukkaṭṭhaniddesena arahā. Aggaphalaṃ vā pariniṭṭhitavāsattā 『『vusī』』ti vuccati, taṃ etassa atthīti vusīmā.

Taṇhāpaccayāupādānapadavitthārakathāvaṇṇanā

我來直譯這段巴利文： .644. "此"指在此世間,或在此教法中說明六愛。或"此"指在此受緣愛一句中。"其中"指在那六種愛中。 每一個與常見相應的和與斷見相應的愛,隨順於對它的歡喜而在色等中轉起的行相,因為僅以欲樂方式轉起的殊勝行相,從所說的轉起行相而有愛的三種性。 "以我所"是指親愛,即是說以樂味愛。在此,應當視受如兒子,視色等作為受的緣如乳等,視給予色等六所緣的畫師等六種如給予乳等的乳母。在此,應當視織工如給予樂觸衣服者,醫生依味處滋養和由此維持生命的方式是法所緣的給予者。這一切雖有一百零八種差別。 所緣緣對於正在生起的僅是所緣而已,不像親依止緣那樣是能生起者,所以依能生起的親依止的方式說"或一種"。或以親依止攝入所緣親依止。由此所緣性質而說明與此相同的其他所緣緣性,所以應知僅依親依止方式說明緣性。 以"因為"等顯示不僅是果報樂受,而且三種受是果報特別是愛的親依止緣,其他非特別也是。舍受因為寂靜,也說為樂,所以由於更多欲求的緣故它也是愛的親依止,這是意思。但不善果報的舍受因為是不可意而應歸入苦,其他因為可意而歸入樂,所以可以說它如苦和如樂是親依止緣。由於"受緣愛"之語,若一切有受的緣存在則有愛生起之過,爲了避免此過而說"受緣"等。 豈不是因為沒有"俱隨眠的受是愛的緣"這樣的言說,所以不能避免太過之失嗎?不是,因為這是輪迴的解說。因為沒有隨眠則無輪迴,所以俱隨眠的才是緣,這實際上已經說了。或者,因為"無明緣"的繼續,所以了知是俱隨眠的才是緣。在此"受緣愛"中,所要的確定是"受緣才有愛,無受則無",而不是"受緣必有愛",所以在此根本沒有太過之失。 "已圓滿者"指已完成,意為已完成梵行住。或說"圓滿"是指聖道,他已完成此圓滿故稱圓滿者,以最上的標示指阿羅漢。或最上果因為已完成住處而稱"圓滿",他有此故稱圓滿者。 這是對愛緣取一句廣釋的註釋。

645.Atthavibhāgo atthassa vibhajanā. Vatthusaṅkhātaṃ kāmanti kāmaguṇasaññitaṃ rūpādiārammaṇamāha. Upādiyatīti kāmavasena gaṇhāti, daḷhaṃ assādetīti attho. Kāmaṃ upādiyatīti ettha kammasādhano kāmasaddo , kāmo ca soti ettha kattusādhano kilesakāmassa adhippetattā. Upādānasaddo pana ubhayatthāpi kattusādhanova. Daḷhattho bhusattho. Yathā bhuso āyāso upāyāso, bhusaṃ kuṭṭhaṃ upakuṭṭhaṃ, evaṃ idhāpīti āha 『『upāyāsaupakuṭṭhādīsu viyā』』ti. Purimadiṭṭhiṃ uttaradiṭṭhi upādiyatīti purimadiṭṭhiṃ sassatabhāvena gaṇhantī upādiyati, purimadiṭṭhiākārena vā uttaradiṭṭhi uppajjamānā teneva purimadiṭṭhiṃ daḷhaṃ karontī taṃ upādiyatīti vuttā. Atha vā purimadiṭṭhiṃ uttaradiṭṭhi upādiyatīti 『『sassato attā』』ti (dī. ni. 1.31) idaṃ purimadiṭṭhiṃ upādiyamānaṃ uttaradiṭṭhiṃ nidassetuṃ vuttaṃ. Yathā hi esā daḷhīkaraṇavasena purimaṃ uttarā upādiyati, evaṃ 『『natthi dinna』』ntiādikāpīti (ma. ni. 1.445; 2.94;

我來直譯這段巴利文： .645. 義理分別是對義理的分析。說"所謂事物的欲"是指稱為欲境的色等所緣。"執取"是以欲的方式執持,意思是強烈地享味。在"執取欲"中,欲字是業格,在"欲和他"中,欲字是作格,因為意指煩惱欲。但執取字在兩處都是作格。有堅固義和強烈義。如同強烈的憂惱為近憂,強烈的疥為近疥,此處也是如此,所以說"如在近憂、近疥等中"。"后見執取前見"是指以常性執持前見而執取,或后見生起時以前見的行相,以此而強化前見,所以說它執取前見。或者,"后見執取前見"是爲了顯示"我是常"這個執取前見的后見而說的。因為如同這個后見以強化的方式執取前見一樣,"無佈施"等(見)也是如此。

3.91, 116, 136; dha. sa. 1221; vibha. 938). Attaggahaṇaṃ pana attavādupādānanti na idaṃ diṭṭhupādānadassananti daṭṭhabbaṃ. Loko cāti vā attaggahaṇavinimuttaṃ gahaṇaṃ diṭṭhupādānabhūtaṃ idha purimadiṭṭhiuttaradiṭṭhivacanehi vuttanti veditabbaṃ.

Sīlabbataṃ upādiyatīti ettha asuddhimaggagosīlādisamādānavasena sīlaṃ, avītikkamanavasena vataṃ. Ubhayathāpi vā sīlaṃ, tapokammabhāvena gahitatāya vataṃ, gavādipakatibhāvanā. Attano vā gavādibhāvādhiṭṭhānaṃ sīlaṃ, 『『gacchanto bhakkheti, tiṭṭhanto muttetī』』tiādinā gavādikiriyākaraṇaṃ vataṃ. Taṃtaṃakiccasammatato vā nivatti sīlaṃ, taṃsamādānavatovesa bhojanakiccakaraṇādivisesapaṭipatti vataṃ, taṃ sīlabbataṃ asuddhimaggaṃ 『『suddhimaggo』』ti parāmasanto tathā abhinivisanto upādiyati, taṃ gāhaṃ daḷhaṃ gaṇhātīti attho. Sīlabbatasahacaritaṃ parāmāsaṃ sīlabbatanti gahetvā āha 『『sīlabbatañca taṃ upādānañcā』』ti. Gosīlagovatādīnīti ca tathābhūtaṃ diṭṭhiṃ vadati. Tenevāha 『『sayameva upādānānī』』ti. Abhinivesatoti abhinivesabhāvato, abhinivisanato vā. Attavādupādānanti 『『attā』』ti vādassa paññāpanassa, gahaṇassa ca kāraṇabhūtā diṭṭhīti attho. Attavādamattamevāti attassa abhāvā 『『attā』』ti idaṃ vacanamattameva. Upādiyantīti daḷhaṃ gaṇhanti. Kathaṃ? 『『Attā』』ti. 『『Attā』』ti hi abhinivisantā vacanamattameva daḷhaṃ katvā gaṇhantīti atthoti. Evaṃ 『『attavādamattameva upādiyantī』』ti vuttaṃ . Attavādamattanti vā vācāvatthumattamevāha. Vācāvatthumattameva hi 『『attā』』ti upādiyanti attassa abhāvāti.

『『Dhammasaṅkhepavitthāre pana kāmupādānaṃ saṅkhepato taṇhādaḷhattaṃ, sesupādānattayaṃ diṭṭhimattameva, vitthārato panā』』ti evaṃ dhammasaṅkhepavitthārasamudāyato tadavayavabhūtaṃ saṅkhepaṃ, vitthārañca niddhāretīti. Dhammasaṅkhepavitthāreti niddhāraṇe bhummaṃ daṭṭhabbaṃ. Kāmesūti pañcasu kāmaguṇesu . Kāmacchandoti kāmasaṅkhāto chando, na kattukamyatāchando, na ca dhammacchando. Kāmanavasena, rañjanavasena ca kāmoyeva rāgo kāmarāgo, evaṃ sabbattha kāmatthaṃ viditvā kāmo eva nandanaṭṭhena kāmanandī, taṇhāyanaṭṭhena kāmoyeva kāmataṇhā, sinehanaṭṭhena kāmo eva kāmasneho, paridayhanaṭṭhena kāmapariḷāho, mucchanaṭṭhena kāmamucchā, gilitvā pariniṭṭhāpanaṭṭhena kāmajjhosānaṃ veditabbaṃ. Appattavisayapatthanā taṇhā ārammaṇe paritassanabhāvato, sampattavisayaggahaṇaṃ upādānaṃ ārammaṇe daḷhaggāhabhāvato. Appicchatāpaṭipakkhā taṇhā visayābhimukhabhāvato, santuṭṭhipaṭipakkhā upādānaṃ taṇhādaḷhattaṃ hutvā atricchatābhāvato. Pariyesanadukkhamūlā taṇhā appattavisayapatthanābhāvato, ārakkhadukkhamūlaṃ upādānaṃ sampattavisayaggahaṇabhāvato.

我來幫您翻譯這段巴利文。以下是完整的直譯: 這些見解不應被視為是見取,而取著我見則是我論取。應當理解,此處所說的"世間"或是離開我執的執取,即是見取,這已在前後見解的文句中說明。 所謂"執取戒禁"是指:在此,"戒"是指受持不凈道如牛戒等,以不違犯的方式為"禁"。或者兩者都可稱為"戒",因被視為苦行而稱為"禁",即模仿牛等動物的行為。或者立志效仿牛等動物的行為是"戒",如"行走時就吃草,站立時就撒尿"等牛的行為是"禁"。或者說,遠離被認為是非正當的事為"戒",遵守這些規定的特殊修行如進食等為"禁"。這些戒禁是不凈道,卻被錯誤認為是"凈道",如此執著並堅固地執取這種見解。因戒禁與執著相伴而生,故說"戒禁即是取"。所謂牛戒牛禁等是指如此的見解。因此說"本身即是諸取"。 由於執著:是指執著的狀態,或是執著的行為。我論取:是指"我"的說法、施設和執取的原因之見。僅是我論:因為無我,所以"我"僅是言說而已。執取:是指堅固地執取。如何執取?執著"我"。因為執著"我"的人們只是堅固執取言說而已,這是其義。如是說"僅執取我論"。或者說僅是我論即僅是言說的對象。因為無我,所以他們執取"我"僅是言說的對象而已。 "在法的略說與詳說中,欲取略說為渴愛的堅固,其餘三取僅是見解,詳說則..."如此從法的略說詳說總集中確定其組成部分的略說與詳說。在法的略說詳說中:這裡的處格應理解為分別義。諸欲:是指五種欲塵。欲欲:是指以欲為名的欲,不是欲作的欲,也不是法欲。欲貪:以貪求義、染著義而言,欲即是貪。如是一切處應知欲義。欲喜:以歡喜義而言,欲即是喜。欲愛:以渴求義而言,欲即是愛。欲染:以染著義而言,欲即是染。欲熱:以燒熱義而言。欲癡:以迷醉義而言。欲耽:以吞噬圓滿義而言,應當了知。 渴愛是對未得境界的希求,因對所緣有戰慄性;取是對已得境界的執取,因對所緣有堅固執著性。渴愛與少欲相對,因趣向境界;取與知足相對,因渴愛堅固而成為不知足性。渴愛是尋求苦的根本,因是對未得境界的希求;取是守護苦的根本,因是對已得境界的執取。

Natthi dinnantiādīsu dinnanti dānamāha, taṃ aphalattā rūpaṃ viya dānaṃ nāma na hotīti paṭikkhipati. Yiṭṭhaṃ vuccati mahāvijitayaññasadiso mahāyāgo. Hutanti āhunapāhunamaṅgalakiriyā. Tattha āmantetvā havanaṃ dānaṃ āhunaṃ, pāhunānaṃ atithīnaṃ atithikiriyā pāhunaṃ, āvāhādīsu maṅgalatthaṃ dānaṃ maṅgalakiriyā, dasa kusalakammapathā sukatakammāni nāma, dasa akusalakammapathā dukkaṭakammāni nāma, phalaṃ vipākoti nissandādiphalañceva nippariyāyavipāko ca natthīti yojanā. Yathā cettha, evaṃ 『『natthi dinna』』ntiādīsupi phalavipākapaṭikkhepova daṭṭhabbo. Natthi ayaṃ lokoti paraloke ṭhito imaṃ lokaṃ 『『natthī』』ti gaṇhāti. Imaṃ hi lokaṃ avekkhitvā paraloko, parañca lokaṃ avekkhitvā ayaṃ loko hoti gantabbato, āgantabbato cāti paralokato idhāgamanassa abhāvā tattheva ucchijjanato cittena paraloke ṭhito imaṃ lokaṃ 『『natthī』』ti gaṇhātīti attho. Na hi ayaṃ diṭṭhi paraloke ṭhitasseva hotīti. Natthi paralokoti idhaloke ṭhito paralokaṃ 『『natthī』』ti gaṇhāti. Idhāpi vuttanayeneva attho veditabbo. Ayaṃ vā ettha attho – saṃsaraṇappadeso idhaloko, paraloko ca nāma koci natthi saṃsaraṇassa abhāvā tattha tattheva ucchijjanatoti.

Purimabhavato pacchimabhave upapatanaṃ upapāto, so yesaṃ sīlaṃ, te opapātikā. Te pana cavanakaupapajjanakasattā natthīti dassento āha 『『natthi sattā opapātikā』』ti. Natthi loke samaṇa…pe… pavedentīti anulomapaṭipadaṃ paṭipannattā sammaggatā sammāpaṭipannā dhammikasamaṇabrāhmaṇā lokasmiṃ natthi, ye imañca lokaṃ, parañca lokaṃ attanā eva abhivisiṭṭhena ñāṇena paccakkhato ñatvā pavedanasamatthā sabbaññubuddhā nāma natthīti dasseti. Rūpaṃ attato samanupassatītiādīsu vattabbaṃ heṭṭhā vuttameva.

Pakatiaṇuādīnaṃ sassataggāhapubbaṅgamo, sarīrassa ucchedaggāhapubbaṅgamo ca tesaṃ gāhānaṃ sāmibhūto koci sassato, ucchijjamāno vā attā atthīti attaggāho kadāci hotīti 『『yebhuyyenā』』ti vuttaṃ. Svāyaṃ attaggāho atthato khandhārammaṇo eva daṭṭhabbo. Yebhuyyena paṭhamaṃ attavādupādānantiādināva sambandho. Yadipi bhavarāgajavanavīthi paṭhamaṃ pavattati gahitapaṭisandhikassa bhavanikantiyā pavattitabbattā, so pana bhavarāgo taṇhādaḷhattaṃ na hotīti maññamāno na kāmupādānassa paṭhamuppattimāha.

Taṇhā kāmupādānanti pana vibhāgassa akaraṇe sabbāpi taṇhā kāmupādānaṃ, karaṇepi vā kāmarāgato aññāpi taṇhā daḷhabhāvaṃ pattā kāmupādānanti tassa arahattamaggavajjhatā vuttā.

Uppattiṭṭhānabhūtā cittuppādā visayo. Pañcupādānakkhandhā ālayo. Tattha ramatīti ālayarāmā, pajā. Teneva sā ālayarāmatā sasantāne, parasantāne ca pākaṭā hoti. Kāmānanti vatthukāmānaṃ. 『『Sukhadukkhaṃ kammunā hotī』』ti aggahetvā kotūhalamaṅgalādibahulo hoti. Sā kotūhalamaṅgalādibahulatā. Assa kāmupādānavato. Tanti diṭṭhupādānaṃ, anattani dhammamatte 『『attā』』ti micchābhinivesassa sukhumataradhammupādānatāya sukhumatā vuttā. Upanissayavacanena ārammaṇānantarapakatūpanissayā vuttāti anantarapaccayādīnampi saṅgaho kato hoti.

Upādānapaccayābhavapadavitthārakathāvaṇṇanā

我來 助您翻譯這段巴利文。以下是完整的直譯： 關於"無佈施"等:佈施是指施予,因為它無果報,就像色法一樣否定有所謂的佈施。祭祀是指如大勝祭祀般的大祭。供養是指供奉、款待、吉祥儀式。其中,邀請后的供養稱為供奉,對賓客的款待稱為款待,婚嫁等吉祥事的佈施稱為吉祥儀式。十善業道稱為善行,十不善業道稱為惡行,果報即是等流等果和無比喻的異熟果都不存在,這是解釋。如此處,在"無佈施"等處也應當理解為否定果報。"無此世"是指住於他世者執取"此世不存在"。因為觀察此世而有他世,觀察他世而有此世,由於去處和來處,因為從他世來此的不存在,即在彼處斷滅,所以住於他世者心中執取"此世不存在",這是其義。這種見解並不僅限於住在他世者。"無他世"是指住於此世者執取"他世不存在"。此處也應依上述方式理解其義。或者此處的意思是:輪迴之處是此世,並無所謂的他世,因為沒有輪迴,在各處都是斷滅。 從前世到後世的投生是化生,這是他們的本性,即是化生者。顯示無有死亡和投生的眾生,所以說"無有化生眾生"。"世間無有沙門...乃至...宣說"是顯示:世間沒有因隨順正道而正行、正修的如法沙門婆羅門,沒有所謂的以自己殊勝智慧親證知見此世他世而能宣說的一切知佛。關於"觀色為我"等,應當如前所說。 因為執取自性、微塵等為常見的先導,執取身體斷滅為先導,這些執取的主宰即是某個常住的或斷滅的我,所以我執有時而有,因此說"大多"。這種我執實際上應當理解為以蘊為所緣。大多首先是我論取等,這是關聯。雖然有取後有者首先生起有貪速行心路,因為已得結生者應生起對有的歡喜,但認為那個有貪不是渴愛的堅固,所以不說欲取先生起。 若不區分"渴愛即是欲取",則一切渴愛都是欲取;即使區分,除欲貪外的其他渴愛達到堅固狀態也是欲取,所以說它應被阿羅漢道斷除。 生起處的心識是境界。五取蘊是執著處。眾生樂著其中故名樂著執著處。因此,這種樂著執著處在自相續和他相續中顯現。諸欲是指欲境。不執取"苦樂由業所生",而多行占卜吉祥等。這種多行占卜吉祥等是屬於這個欲取者的。那個見取,在非我的法上執著"我"是更微細的執法,所以說其微細性。以依止說而言,說明了所緣、無間、自然依止,也包括了無間緣等。 這是對緣起中取緣有的詳細解釋的註釋。

646.Atthatoti vacanatthato. Dhammatoti sabhāvadhammato. Sātthatoti sātthakato, pubbe vuttassapi puna vacanassa sappayojanato. Bhedasaṅgahāti bhedato saṅgahato, vibhāgato ceva vibhattassa saṅkhipanato cāti attho. Yaṃ yassa paccayoti yaṃ yaṃ upādānaṃ yassa yassa bhavassa paccayo hoti, tato cāti attho.

Bhavatītibhavoti phalavohārena kammabhavo vutto. Upapattibhavanibbacanameva hi dvayassapi sādhāraṇaṃ katvā vuttaṃ, bhavati etasmā upapattibhavoti vā. Dutiyo pana kammabhavo sattassa punabbhavabhāvena savisesaṃ bhavatīti bhavo. Tato eva na sabbassa bhavantarassa, taṃhetuno vā bhavabhāvappasaṅgo. Duvidhenāti dvīhi ākārehi pavattitoti attho. Duvidhenāti vā paccattatthe karaṇavacanaṃ, duvidhoti vuttaṃ hoti. Atthīti saṃvijjati.

1. Attano paccayehi karīyatīti kammaṃ, attano phalaṃ karotīti kammanti keci, 『『kamma』』nti evaṃ vattabbā kammasaṅkhātā. Parittabhūmakoti kāmabhūmako. Mahābhūmakoti mahaggatabhūmako. Sabbanti anavasesaṃ. Bhavaṃ gacchati, gameti cāti bhavagāmi. Gacchatīti ca nipphādanasamatthatāvasena, attano pavattikāle bhavābhimukhaṃ hutvā pavattatīti attho, nibbattanameva vā gamanaṃ adhippetaṃ. 『『Bhavagāmī』』ti ca etena kammakkhayakaraṃ kammaṃ nivatteti. Ayañhi vaṭṭakathā, tañca vivaṭṭanissitanti. Apuññābhisaṅkhāroti dvādasa cetanāti uddhaccasahagatacetanāyapi gahaṇaṃ 『『avijjāpaccayā saṅkhārā』』ti ettha viya veditabbaṃ. 『『Bhavapaccayā jātī』』ti ettha pana 『『saṅkhārapaccayā viññāṇa』』nti (ma. ni. 3.126; mahāva. 1; saṃ. ni.

我來幫您翻譯這段巴利文。以下是完整的直譯： 646.. "從義"是指從語詞的意義。"從法"是指從自性法。"從義利"是指從有利益,即是說明前面所說的再次說明也有目的。"從分別攝取"是指從分別和攝取,即是從區分和對所分別的總攝的意思。"何者為何者之緣"是指何種取是何種有的緣,以及由此等的意思。 "有"是以果的言說而說的業有。因為對兩種有都作共通解釋而說生有的詞義,或者說"由此而有生有"。第二種業有則是以眾生再有的方式特別地有,故稱為有。正因如此,並非一切有之間或其因都必然成為有。"二種"是指以兩種方式運作的意思。或者"二種"是具格表達主格義,即是說"二種"。"有"是指存在。 647.. 由自己的諸緣所造作故為"業",或有人說是因為造作自己的果報故為"業",即是應當如此稱為業的。"小地"是指欲地。"大地"是指廣大地。"一切"是指無餘。趣向有,也令趣向有,故名"趣有"。"趣向"是就能生起的意義而言,即是說在自己運作時面向有而運作的意思,或者說所謂的趣向就是指生起。以"趣有"一詞而排除能盡業的業。因為這是輪迴的解說,而那是依止出離的。"非福行"是指十二思,對於掉舉相應思的包括也應如"無明緣行"中那樣理解。而在"有緣生"中,如"行緣識"。

2.1; udā. 1; netti. 24) ettha viya sāpi apanetabbā. Mandabahuvipākatāti appamahāvipākatā.

『『Sabbampi bhavagāmikammanti iminā cetanāsampayuttā abhijjhādayo vuttā』』ti etena ācayagāmitāya tesaṃ kammasaṅkhātatā vuttāti kammabhavapariyāpannataṃ pariyāyena vadati, nippariyāyena pana cetanāva kammabhavo. Vuttañhi 『『kammabhavo tīhi khandhehi ekenāyatanena ekāya dhātuyā sampayutto, ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayutto』』ti (dhātu. 244). Upapattibhavo tīhipi tikehi vutto upādinnakkhandhova. Yathāha 『『upapattibhavo… kāmabhavo… saññābhavo… pañcavokārabhavo pañcahi khandhehi ekādasahāyatanehi sattarasahi dhātūhi saṅgahito』』tiādi (dhātu. 67). Yadi hi anupādinnakānampi gahaṇaṃ siyā, 『『dvādasahi āyatanehi aṭṭhārasahi dhātūhī』』ti vattabbaṃ siyāti. Kāmataṇhāya kāmetabbato kāmanissayatāya bhogā viya, kāmasahacaritatāya 『『kuntā pacarantī』』ti viya, kāmārammaṇatāya 『『sukhaṃ rūpa』』nti viya, kāmapaccayaṭṭhānatāya 『『sukho saggo』』ti viya kāmāti avīciparanimmitavasavattiparicchinnā upādinnakkhandhā vuccanti . Rūpāvirāgato yaṃ nissitā, tadupacārena 『『mañcā ghosantī』』ti viya, 『『phandanadevatā』』ti viya ca 『『rūpa』』nti vuccanti brahmakāyikākaniṭṭhaparicchinnā upādinnakkhandhā.

Rūpameva bhavo rūpabhavo, tathā arūpanti ākāsānañcāyatanabhavaggaparicchinnā cattāro upādinnakkhandhā vuccanti. Arūpameva bhavo arūpabhavo. Kāmo eva bhavoti kāmabhavo, so pana yasmā yathāvuttenatthena 『『kāmo』』ti vattabbo hoti, tasmā 『『kāmasaṅkhāto bhavo』』ti vuttaṃ. Kāmāvacarasaññito vā bhavo 『『kāmasaṅkhāto bhavo』』ti vutto. Tathā rūpārūpabhavoti āha 『『esa nayo rūpārūpabhavesū』』ti. Saññāvataṃ bhavoti ettha vantu-saddassa lopo daṭṭhabbo. Tassa vā atthe akāraṃ katvā 『『saññabhavo』』tipi pāṭho. Tenāha 『『saññāvā』』tiādi. Vokiṇṇoti etena vokārasaddassa kammasādhanatamāha. Vokirīyati pasārīyati vitthārīyatīti vokāro, vokiraṇaṃ vā vokāro, so ekasseva khandhassa vasena pavattattā 『『eko vokāro』』ti vutto, pasaṭuppattīti attho.

1. Kiñcāpi bhavaniddese 『『sabbampi bhavagāmikammaṃ kammabhavo』』ti (vibha. 234) iminā cetanāsampayuttadhammāpi vuttā. Puññābhisaṅkhārādayovāti pana avadhāraṇaṃ paccayadhammavisesepi atthappabhedena saṅkhārabhavaggahaṇesu attheva visesoti dassanatthaṃ kataṃ. Tenāha 『『evaṃ santepī』』tiādi. Saṅkhārabhavānaṃ dhammabhedato na saṅkhārā eva puna vuttāti 『『sātthakamevidaṃ punavacana』』nti etaṃ ayuttanti ce? Na, bhavekadesabhāvena saṅkhārānaṃ bhavoti puna vuttattā. Parena vā dhammavisesaṃ aggahetvā punavacanaṃ coditanti codakābhilāsavasena 『『sātthakamevidaṃ punavacana』』nti vuttaṃ.

我來幫您翻譯這段巴利文。以下是完整的直譯： 2.1. 如在此處,那些也應當除去。"細少果報性"是指少大果報性。 "一切趣有業,以此說明與思相應的貪等"這句話表明,由於它們是積集趣向性,所以說它們是業性,以方便說而言它們屬於業有,但從究竟說,只有思才是業有。如說:"業有與三蘊、一處、一界相應,與一蘊、一處、一界某些相應。"生有以三種三法說明只是所執取蘊。如說:"生有...欲有...想有...五蘊有以五蘊、十一處、十七界所攝"等。因為如果包括非執取法,就應當說"以十二處、十八界"。 因為是欲所欲求、以欲為依止如財富、與欲相隨如"矛在行進"、以欲為所緣如"色是樂"、以欲為緣處如"天界是樂",所以從阿鼻地獄到他化自在天所限定的執取諸蘊稱為"欲"。因為離色貪,依止它的緣故,以譬喻說如"床在叫"、如"振動天神"而稱為"色",是從梵眾天到色究竟天所限定的執取諸蘊。 色即是有為色有,如是空無邊處乃至有頂所限定的四種執取蘊稱為"無色"。無色即是有為無色有。欲即是有為欲有,這是因為依上述義應稱為"欲",所以說"稱為欲的有"。或者說欲界所攝的有稱為"欲所稱的有"。如是色無色有,所以說"色無色有亦然"。"有想者之有"中,應見vantu音消失。或者在其義中作a音而讀為"想有"。所以說"有想"等。"差別"由此說明vokāra(支)字是業格解釋。因為被散佈、伸展、擴大故為支,或者說散佈即是支,因為只依一蘊而轉起故說"一支",意為擴充套件生起。 648.. 雖然在有的解釋中說"一切趣有業是業有",由此說明與思相應諸法。但說"即是福行等"這個限定,是爲了顯示在緣法的差別上,以義的差別在行與有的理解上也有差別。所以說"雖然如此"等。由於行與有的法有差別,所以不是重說行,"這個重說有意義"這是不當的嗎?不是的,因為行是有的一部分而再說為有。或者說,由於論難者不取其他法的差別而質疑重說,所以依論難者的意趣而說"這個重說有意義"。

1. Kāmabhavādinibbattakassa kammassa kāmabhavādibhāvo phalavohārena aṭṭhakathāyaṃ vutto. Sahajātaviññāṇassapi paccayabhūtaṃ avijjāhetukaṃ saṅkhāraggahaṇena yaṃ kiñci kammaṃ pubbe vuttaṃ, idha pana 『『sabbampi bhavagāmikamma』』nti (vibha. 234) vacanato bhavassa nibbattakaṃ upādānahetukaṃ vipaccanāya katokāsameva bhavoti adhippeto. Yaṃ kāmupādānapaccayā rūpabhavanibbattakaṃ, arūpabhavanibbattakañca kammaṃ karīyati, so kammabhavo, tadabhinibbattā khandhā upapattibhavoti imamatthaṃ 『『esa nayo rūpārūpabhavesū』』ti atidisati. Dve kāmabhavāti kāmakammabhavo, kāmūpapattibhavoti dve kāmabhavā. Evaṃ 『『dve rūpabhavā, dve arūpabhavā』』ti etthāpi. Antogadhe hi visuṃ aggahetvā abbhantaragate eva katvā kāmabhavādike kammūpapattibhavavasena duguṇe katvā āha 『『cha bhavā』』ti.

Avisesenāti upādānavasena bhedaṃ akatvā. Upādānabhedākaraṇeneva ca dvādasappabhedassa saṅgahavasena saṅgahato 『『cha bhavā』』ti vuttaṃ. Anupagammāti anissāya, anāmasitvāti attho.

1. Gosīlena, kukkurasīlena ca samattena samādinnena gunnaṃ, kukkurānañca sahabyatā vuttāti 『『sīlabbatupādānavato jhānabhāvanā na ijjhatī』』ti maññamānā tena rūpārūpabhavā na hontīti keci vadanti. Vakkhamānena pana pakārena paccayabhāvato 『『taṃ na gahetabba』』nti āha. Asuddhimagge ca suddhimaggaparāmasanaṃ sīlabbatupādānanti suddhimaggaparāmasanena rūpārūpāvacarajjhānānaṃ nibbattanaṃ na na yujjatīti.

Anussavavasenāti 『『setavadhayajjaṃ ālabhate bhūtikāmo』』ti ādinnaanussavavasena, yathā ime manussaloke kāmā samiddhā, evaṃ devaloke ito samiddhatarāti diṭṭhānusārena vā. Purāṇabhāratasītāharaṇapasubandhavidhiādisavanaṃ assaddhammassavanaṃ. Ādi-saddena asappurisūpanissayaṃ pubbe ca akatapuññataṃ, attamicchāpaṇidhiñca saṅgaṇhāti. Kāyaduccaritādīnipīti attano adhippetānaṃ kāmānaṃ anupāyabhūtānipi kāyaduccaritādīni karoti, cirasaggādiatthaṃ yuddhādivasenāti adhippāyo. Sandiṭṭhike vā pana rajjasenāpatiṭṭhānādisaṅgahe kāme. Tadantogadhā evāti tasmiṃ duccaritanibbatte, sucaritanibbatte ca kāmabhave antogadhā evāti attho. Antogadhāti ca saññābhavapañcavokārabhavānaṃ ekadesena antogadhattā vuttaṃ. Na hi te niravasesā kāmabhave antogadhāti.

Sappabhedassāti sugatiduggatimanussādippabhedavato.

Kāmāvacarasampattibhave paṭhamadutiyaucchedavādavasena, rūpabhave tatiyaucchedavādavasena, arūpabhave sesaucchedavādavasena ayamattā suucchinno hotīti tadupagaṃ kammaṃ karotīti āha 『『ayaṃattā nāmā』』tiādi. Tattha suucchinnoti sakalavaṭṭadukkhasamucchedena suṭṭhu ucchinno, apunabbhavuppattiko hotīti attho.

『『Kāmāvacarasampattibhave』』ti idaṃ paṭhamadiṭṭhadhammanibbānavādavasena vuttaṃ, sesaṃ itaradiṭṭhadhammanibbānavādavasena. Tattha kiñcāpi pāḷiyaṃ (dī. ni.

我來幫您翻譯這段巴利文。以下是完整的直譯： 649.. 註釋書中以果的言說說明能生起欲有等的業為欲有等。雖然前面說過以行的把握包括任何作為俱生識的緣、以無明為因的業,但在這裡由於說"一切趣有業",所以有是指由取為因、已創造成熟機會而能生起有的。由欲取為緣而造作能生起色有和無色有的業是業有,由此所生的諸蘊是生有,以"色無色有亦然"說明此義。"二種欲有"是指欲業有和欲生有這兩種欲有。如是在"二種色有,二種無色有"中也是。因為包含在內而不另外把握,只作為內含,將欲有等以業生有的方式作二倍,所以說"六有"。 "無差別"是指不依取作區分。正是由於不區分諸取,以攝納十二種差別的方式攝取而說"六有"。"不依靠"是指不依止,即不觸及的意思。 650.. 有些人說:因為說完全受持牛戒和狗戒能與牛和狗為伍,所以認為"持戒禁取者禪修不成就",因此不能生起色無色有。但由於將要說明的緣的方式,所以說"這不應取"。在非凈道中執著為凈道是戒禁取,以執著凈道而生起色無色界禪那並非不合理。 "以傳聞"是指以"欲求福利者應殺白羊祭祀"等傳聞,或以見聞類推:如同這些欲在人間富足,如是在天界更加富足。聽聞古代婆羅多、悉多被擄、系牲祭祀儀軌等是聽聞非法。以"等"字包括親近不善人、前世未作福和錯誤的自我期許。"身惡行等"是指爲了自己所想要的欲而造作非方便的身惡行等,意思是爲了長久生天等而以戰爭等方式。或者說對現見的將軍、大臣等地位等欲。"即包含在其中"是指包含在由惡行、善行所生的欲有中的意思。說"包含"是因為想有、五蘊有部分地包含在內。因為它們不是完全包含在欲有中。 "有差別的"是指有善趣、惡趣、人等差別。 說"此我"等,是因為在欲界善趣有中以第一、第二斷見論的方式,在色有中以第三斷見論的方式,在無色有中以其餘斷見論的方式,認為此我善斷滅而造作趣向彼的業。其中,"善斷滅"是指以斷除一切輪迴苦的方式善好地斷滅,成為不再生起的意思。 "欲界善趣有"是依第一現法涅槃論而說,其餘是依其他現法涅槃論而說。其中雖然在經典中;

1.93 ādayo) rūpāvacarajjhānavaseneva upari cattāro diṭṭhadhammanibbānavādā āgatā, diṭṭhigatiko pana yaṃ kiñci gahetvā yathā tathā abhinivisatīti arūpabhavaggahaṇaṃ, arūpajjhānānampi vā catutthajhānasaṅgahato arūpabhavaggahaṇaṃ, santasukhatāya vā taṃsamaṅgino sukhitabhāvasāmaññato. Vigatapariḷāhoti yathābhilāsitavisayūpahārena, pahānena ca vūpasantakāmarāgapariḷāho, diṭṭheva dhamme nibbānappattoti attho.

Suddhimaggaparāmasanavasena pavattitaṃ yaṃ kiñci lokiyaṃ sīlaṃ, jhānañca sīlabbatamicceva idhādhippetanti āha 『『idaṃ sīlabbataṃ nāmā』』tiādi. Kamena avatvā sīlabbatupādānassa ante bhavapaccayatāvacanaṃ attavādupādānaṃ viya abhiṇhaṃ asamudācārato, attavādupādānanimittattā ca.

Kammabhaveti niddhāraṇe bhummaṃ. Hetupaccayappabhedehīti ettha maggapaccayo ca vattabbo. Diṭṭhupādānādīni hi sahajātakammabhavassa maggapaccayā hontīti, tasmā tāni sahajātādīsu hetupaccayaṃ apanīya maggapaccayaṃ pakkhipitvā sattadhā paccayā hontīti veditabbāni. Sabbāni pana anantarasamanantaraanantarūpanissayanatthivigatāsevanapaccayehi paccayā honti. Nānantarassa upanissayapaccayena paccayā honti. Kadāci ārammaṇapaccayādināpi, taṃ pana upanissayapaccayeneva saṅgahetvā vuttaṃ 『『vippayuttassa pana upanissayapaccayenevā』』ti.

Bhavapaccayājātiādipadavitthārakathāvaṇṇanā

651.Jātītiādīsūti ādi-saddena 『『jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavantī』』ti (ma. ni. 3.126; saṃ. ni. 2.1; mahāva. 1; udā. 1; netti. 24) sabbaṃ saṅgaṇhāti. Tenāha 『『jātiādīna』』ntiādi. Upapattibhavuppattiyeva jātīti āha 『『na upapattibhavo』』ti. Jāyamānassa pana jāti jātīti upapattibhavopi asati abhāvā jātiyā paccayoti sakkā vattuṃ. Jāyamānarūpapadaṭṭhānatāpi hi rūpajātiyā vuttā 『『upacitarūpapadaṭṭhāno upacayo, anuppabandharūpapadaṭṭhānā santatī』』ti (dha. sa. aṭṭha. 641).

Jātānaṃ khandhānaṃ uññātatā, abhimatatā ca hīnapaṇītatā. Aniṭṭhañhi hīnaṃ, iṭṭhaṃ paṇītaṃ. Ādi-saddena suvaṇṇadubbaṇṇahīnuttamādiṃ saṅgaṇhāti. Yamakānampi satanti yamakabhāvena nibbattānampi samānānaṃ. So ca sattānaṃ viseso. Bhinnasantānikassa visesakāraṇassa sabbena sabbaṃ abhāvato 『『ajjhattasantāne』』ti vuttaṃ. Aññassa kāraṇassa abhāvatoti attasantānagatato aññassa visesakāraṇassa anupalabbhamānattā, sati ca tasmiṃ sabbadā sabbesaṃ abhāvatoti pasaṅgassa dunnivāraṇato kāraṇe avisiṭṭhe phalavisesassa ayujjamānakattā. Tenāha 『『kammabhavahetukovā』』ti.

Tena tenāti ñātibyasanādinā jarāmaraṇato aññena dukkhadhammena. Jarāmaraṇanimittañhi uppannā sokādayo jarāmaraṇābhisambandhā, tadaññe anabhisambandhā. Upanissayakoṭiyāti upanissayaṃsena, upanissayalesenāti attho. Yo hi paṭṭhāne anāgato sati bhāvā, asati ca abhāvā suttantapariyāyena upanissayo, so 『『upanissayakoṭī』』ti vuccati. Paccayamahāpadeso kireso, yadidaṃ upanissayoti.

Bhavacakkakathāvaṇṇanā

我來幫您翻譯這段巴利文。以下是完整的直譯： 1.93. 雖然在經典中上面的四種現法涅槃論只是依色界禪那而說,但持見者隨取任何所見而執著,所以說無色有,或者因為無色禪那也包含在第四禪中而說無色有,或者因為具足彼者以寂靜為樂而有樂的共同性。"離熱惱"是指以如所欲求的境界的獲得和斷除而平息欲貪的熱惱,意思是在現法中達到涅槃。 因為這裡所說的"戒禁"是指以執著凈道的方式而生起的任何世間戒和禪那,所以說"這就是所謂戒禁"等。不按次第而在戒禁取之後說有緣性,是因為像我論取一樣不經常生起,也因為是由我論取所引生。 "在業有中"是分別格的處格。"以因緣差別"中也應說道緣。因為見取等是俱生業有的道緣,所以應知那些在俱生等中除去因緣而加入道緣成為七種緣。但是一切都以無間、等無間、無間依止、無有、離去、頻習緣為緣。對非無間的成為依止緣。有時也成為所緣緣等,但那是包含在依止緣中而說"對不相應的只以依止緣"。 這是有緣生等語詞詳釋的註釋 651.. "生"等中,以"等"字包括"緣生而有老死、憂悲苦惱憂惱"的一切。所以說"生等"等。生只是生有的生起,所以說"不是生有"。但可以說正在生起者的生是生,因為如果沒有生,生有也就不存在,所以生有也是生的緣。因為說生起色法也是色生的近緣:"積集的色法是積集的近緣,相續的色法是相續的近緣"。 已生諸蘊的高下、喜好即是劣勝。因為不可意是劣,可意是勝。以"等"字包括好色丑色低高等。"即使是雙生者"是指以雙生的方式出生的相同者。這是眾生的差別。因為與不同相續的差別因完全無關,所以說"在內相續中"。"因為無有其他原因"是指在自相續中找不到其他差別因,而且如果有彼,則會導致一切時一切處皆有的過失難以避免,因為在因無差別時果的差別是不合理的。所以說"或是由業有為因"。 "由彼彼"是指由親屬離散等老死以外的苦法。因為緣老死而生起的憂等是與老死相關聯的,其他則不相關聯。"以依止邊際"是指以依止分,意思是以依止一點。因為在發趣論中未說的,有則有、無則無的經教方式的依止,稱為"依止邊際"。這是緣的大教示,即是依止。 這是有輪說的註釋

1. Na kevalaṃ sokādīnaṃyeva jāti paccayo hoti, sokādīnaṃ pana paccayattā avijjāyapi paccayo evāti dassetuṃ 『『yasmā panā』』tiādi āraddhaṃ. Etthāti paṭiccasamuppādadesanāyaṃ. Aviditādi midanti ma-kāro padasandhikaro. Satatanti sabbakālaṃ yāva aggamaggādhigamā. Samitanti saṅgataṃ, abbocchinnanti attho.

Tesūti sokādīsu. Siddhesūti labbhamānesu. Siddhā hoti avijjā avinābhāvato.

Kāmayānassāti kāmayamānassa, kāmo vā yānaṃ etassāti kāmayāno, tassa kāmavasena yāyamānassāti attho. Chandajātassāti jātataṇhāchandassa. Parihāyantīti vigacchanti. Ruppatīti sokādinā kuppati.

Pariyuṭṭhānatāya tiṭṭhanasīlo pariyuṭṭhānaṭṭhāyī. 『『Pariyuṭṭhaṭṭhāyino』』ti vā pāṭho. Tattha pariyuṭṭhātīti pariyuṭṭhaṃ, diṭṭhipariyuṭṭhānaṃ, tena tiṭṭhatīti pariyuṭṭhaṭṭhāyīti attho daṭṭhabbo.

Pañca pubbanimittānīti 『『mālā milāyanti, vatthāni kilissanti, kacchehi sedā muccanti, kāye vevaṇṇiyaṃ okkamati, devo devāsane nābhiramatī』』ti (itivu. 83) vuttāni pañca maraṇapubbanimittānīti attho. Tāni hi disvā kammanibbattakkhandhasaṅkhāte upapattibhave bhavacchandabalena devānaṃ balavasoko uppajjatīti.

Bāloti avidvā. Tena avijjāya kāraṇabhāvaṃ dasseti. Tividhaṃ dukkhanti tassāruppakathāsavana, kammakāraṇādassana, maraṇakālakammopaṭṭhānanidānaṃ sokādidukkhaṃ.

Āsave sādhentīti āsave gamenti bodhentīti attho.

Evaṃsatīti evaṃ bhavacakkassa aviditāditāya anādibhāve sati. Ādimattakathananti avijjāvasena ādisabbhāvakathanaṃ. Ādi etassa atthīti hi ādimaṃ, bhavacakkaṃ. Tassa bhāvo ādimattaṃ, tassa kathanaṃ ādimattakathanaṃ. Visesanivattiattho vā mattasaddo, sati anādibhāve avijjā ādimhi, majjhe, pariyosāne ca sabbattha siyāti ādimattāya avijjāya kathanaṃ virujjhatīti attho. 『『Avijjā padhānā』』ti vatvā tassā padhānabhāvaṃ dassetuṃ 『『avijjāggahaṇenā』』tiādi āraddhaṃ. Tattha avijjāggahaṇenāti avijjāya uppādanena, appahānena vā, attano santāne sannihitabhāvakaraṇenāti attho. Kammādīnīti kammavipākavaṭṭāni. Palibodhentīti nānādukkhaparibyūḷhe saṃsāracārake nirodhenti. Tehīti kilesakammavipākavaṭṭehi. Vaṭṭassa kāraṇabhāvena padhānattā 『『padhānadhammo』』ti avijjā kathitā.

Tato avijjādito. Brahmādināti ādi-saddena pajāpatissarapurisādike saṅgaṇhāti. Vadatīti vado, taṃ taṃ hitāhitaṃ pavattāti attho. Vedeti, vediyatīti vā vedeyyo, sukhādiṃ anubhavati, sabbavisaye vā jānāti, 『『sukhito dukkhito』』tiādinā attanā, parehi ca jānāti, ñāyati cāti attho. Brahmādinā vā attanā vāti vā-saddo ca-saddattho. Tenāha 『『kārakavedakarahita』』nti ca-saddatthasamāsaṃ.

Dvādasavidhasuññatāsuññanti avijjādīnaṃ dvādasannaṃ suññasabhāvānaṃ suññatāya suññaṃ dvādasavidhasuññatāsuññaṃ, dhuvabhāvādisuññatāya vā catubbidhampi suññataṃ ekaṃ katvā dvādasaṅgagatattā dvādasavidhāti tāya dvādasasuññatāya suññanti attho.

我來幫您翻譯這段巴利文。以下是完整的直譯： 652.. 不僅生是憂等的緣,而且因為是憂等的緣,也是無明的緣,爲了顯示這點而開始說"因為"等。"在此"是指在緣起教說中。"不知等此"中的"ma"字是連線詞。"恒常"是指直至證得最上道的一切時。"相續"是指相應,意思是不間斷。 "在彼等"是指在憂等中。"成就"是指可得。由於不相離故,無明得以成就。 "欲求者"是指希求者,或者欲為其乘具者為欲求者,意思是隨欲而行者。"生欲者"是指生起渴愛慾者。"衰退"是指消失。"惱亂"是指被憂等所擾動。 以現行性而住習者為現行住者。或讀作"現行住者"。其中,"現行"是指現行,即見的現行,以彼而住為現行住者,應如是理解其義。 "五種前兆"是指所說的五種死亡前兆:"花鬘萎謝,衣服染污,腋下流汗,身體變色,天神不樂住于天座"。因為見到這些,由於有愛的力量,諸天對業所生蘊所稱的生有生起強烈的憂。 "愚者"是指無智者。由此顯示無明的因性。"三種苦"是指聽聞其無色的說法、見到行刑等、死時業現前為緣的憂等苦。 "令漏成就"意思是令漏到達、顯明。 "如是時"是指如是有輪不知等性而無始時。"說有始"是指依無明而說有開始。因為有始故為有始,即是有輪。彼之性為有始性,說彼為說有始。或者"僅"字有遮止特殊之義,若無始時,則無明應遍於始、中、終,所以說僅於始時有無明是相違的意思。 說"無明為主"后,為顯示它的主要性而開始說"由取無明"等。其中,"由取無明"是指由生起無明,或由不斷除,意思是使它在自相續中存在。"業等"是指業和異熟輪轉。"遮蔽"是指使被種種苦所圍的輪迴囚牢閉塞。"由彼等"是指由煩惱、業、異熟輪轉。因為以輪轉的因性而為主要,所以說無明是"主要法"。 從彼無明等。"梵天等"以"等"字包括生主、自在、士夫等。能說為說者,意思是宣說彼彼利與不利者。感受、被感受為受者,即是經驗樂等,或知一切境,為自他所知為"有樂、有苦"等,意思是能知、所知。或者"或"字有"和"義。所以說"離作者受者"是"和"字義的複合詞。 "十二種空性空"是指由十二種無明等空性之法的空而空為十二種空性空,或以常性等空性的四種空性合為一,因具十二支故為十二種,意思是由彼十二空性而空。

653.Pubbantāharaṇatoti pubbantato atītakoṭṭhāsato paccuppannavipākassa āharaṇato. Vedanāvasānaṃ paricchinnaṃ ekaṃ bhavacakkaṃ hoti. Bhavacakkekadesopi hi bhavacakkanti vuccati. Vedanā vā taṇhāsahāyāya avijjāya paccayo hotīti vedanāto avijjā, avijjāto saṅkhārāti sambajjhanato vedanāvasānaṃ bhavacakkaṃ paripuṇṇamevāti daṭṭhabbaṃ. Avijjāggahaṇena vā taṇhupādānāni tadavinābhāvato. Saṅkhāraggahaṇena bhavo, viññāṇādiggahaṇena jātijarāmaraṇāni, sokādayo ca gahitāti evampi vedanāvasānaṃ bhavacakkanti yuttamevetaṃ. Evaṃ taṇhāmūlake ca yojetabbaṃ. Dvinnampi hi aññamaññānuppaveso hotīti. Avijjā dhammasabhāvaṃ paṭicchādetvā viparītābhinivesaṃ kārentī diṭṭhicarite saṃsāre nayati, tesaṃ vā saṃsāraṃ saṅkhārādipavattiṃ nayati pavattetīti saṃsāranāyikā vuttā. Taṇhāya taṇhācaritānaṃ saṃsāranāyikābhāve vattabbameva natthi.

Paṭhamaṃ bhavacakkaṃ. Phaluppattiyāti kattuatthe karaṇavacanaṃ, karaṇatthe eva vā. Viññāṇādipaccuppannaphaluppatti hi idha diṭṭhā, adiṭṭhānaṃ purimabhave attano hetūnaṃ avijjāsaṅkhārānaṃ phalaṃ anuppādetvā anupacchijjanaṃ pakāseti, pakāsanassa vā karaṇaṃ hotīti. Atha vā purimabhavacakkaṃ dutiyena sambandhaṃ vuttanti vedanāsaṅkhātassa phalassa uppattiyā taṇhādīnaṃ hetūnaṃ anupacchedaṃ pakāseti, tasmā phaluppattiyā kāraṇabhūtāya paṭhamassa bhavacakkassa hetūnaṃ anupacchedappakāsanatoti attho. Saṅkhārādīnameva vā phalānaṃ uppattiyā avijjādīnaṃ hetūnaṃ phalaṃ ajanetvā anupacchedameva, viññāṇādihetūnaṃ vā saṅkhārādīnaṃ anuppabandhameva pakāseti paṭhamaṃ bhavacakkaṃ, na dutiyaṃ viya pariyosānampīti 『『phaluppattiyā hetūnaṃanupacchedappakāsanato』』ti vuttaṃ. Anupubbapavattidīpanatoti 『『saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa』』ntiādinā (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1) dhammānaṃ anupubbato pavattiyā dīpanato. 『『Viññāṇapaccayā nāmarūpa』』nti hi ettha aparipuṇṇāyatanaṃ kalalarūpaṃ vatvā tato uddhaṃ 『『nāmarūpapaccayā saḷāyatana』』nti saḷāyatanappavatti vuttā. Sahuppattidīpanatoti 『『upādānapaccayā bhavo, bhavapaccayā jātī』』ti vā upapattikkhandhānaṃ ekajjhaṃ uppattiyā dīpanato. Na hi ettha paṭhame viya bhavacakke āyatanānaṃ kamena uppatti vuttā.

我來幫您翻譯這段巴利文。以下是完整的直譯： 653.. "從前際引來"是指從過去部分引來現在果報。以受為最後限定了一個有輪。因為有輪的一部分也稱為有輪。或者受成為有貪愛伴隨的無明之緣,所以從受到無明,從無明到行,由於如此相連,應當知道以受為最後的有輪是完整的。或者以取無明而攝取貪愛和取,因為它們不相離。以取行而攝取有,以取識等而攝取生老死和憂等,如是以受為最後的有輪也是合理的。如是也應配合以貪愛為根本者。因為二者互相滲入。無明遮蔽法的自性而令起顛倒執著,引導見行者在輪迴中,或者引導、推動他們的輪迴即行等的轉起,所以說是輪迴的引導者。關於貪愛是貪愛行者的輪迴引導者,則無須再說。 第一個有輪。"以果生起"是作者義的具格語,或只是具格義。因為此處見識等現在果的生起,顯示未見的前世中自己的因即無明和行在不生起果時的不斷絕,或者成為顯示的工具。或者說前有輪與第二個相連,所以以受所稱的果的生起顯示貪愛等因的不斷絕,所以意思是以作為因的果生起而顯示第一個有輪的諸因不斷絕。或者以行等果的生起顯示無明等因不生果時的不斷絕,或者顯示識等因的行等的相續,第一個有輪不像第二個那樣顯示終結,所以說"以果生起顯示因的不斷絕"。"顯示次第轉起"是指以"緣行有識,緣識有名色"等顯示諸法次第地轉起。因為此處在"緣識有名色"中說了未圓滿處的羯羅羅色之後,更上說"緣名色有六處"而說六處的轉起。"顯示俱生"是指以"緣取有有,緣有有生"等顯示生起蘊的一起生起。因為此處不像第一個有輪那樣說諸處次第生起。

1. Hetuādipubbakā tayo sandhī etassāti hetuphalahetupubbakatisandhi, bhavacakkaṃ. Hetuphalahetuphalavasena catuppabhedo aṅgānaṃ saṅgaho etassāti catubhedasaṅgahaṃ. Sarūpato avuttāpi tasmiṃ tasmiṃ saṅgahe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā. Atītahetuādīnaṃ vā pakārā ākārā. Kilesakammavipākā vipākakilesakammehi sambandhā hutvā punappunaṃ parivattantīti tesu vaṭṭanāmaṃ āropetvā 『『tivaṭṭa』』nti vuttaṃ, vaṭṭekadesattā vā 『『vaṭṭānī』』ti vuttāni.

Sandhīnaṃ ādipariyosānavavatthitāti sandhīnaṃ pubbāparavavatthitāti attho.

Paritassatīti taṃ taṃ vatthuṃ pariggahakaraṇavasena tassati, taṇhāyatīti attho. Upādiyatīti daḷhagāhaṃ gaṇhāti. Purimakammabhavasminti purimakammabhave sati.

Tassa ca sabbhāvo kariyamānatā evāti āha 『『kammabhave kariyamāneti attho』』ti. Dukkhādīsu mohoti dukkhādīnaṃ ādīnavapaṭicchādako appahīno moho. Āyūhanāti sampiṇḍanakā dānādikiriyāya pavattanakā. Ekaṃ āvajjanaṃ etesanti ekāvajjanā, tesu ekāvajjanesu. Sattame cetanā bhavo. 『『Yā kāci vā pana cetanā bhavo, sampayuttā āyūhanā saṅkhārā』』ti idaṃ yathādassitāya dhammaṭṭhitiñāṇabhājanīye vuttāya paṭisambhidāpāḷiyā (paṭi. ma.

我來幫您翻譯這段巴利文。以下是完整的直譯： 654.. 有因等為先的三種連結為因果因為先的三連結,即是有輪。依因果因果的方式而有四種分類的支的攝取為四分攝取。雖然未明確說出自相,但在彼彼攝取中以無明行等的把握而顯示故為行相。或者過去因等的種種相為行相。煩惱、業、異熟與異熟、煩惱、業相連而一再輪轉,所以安立輪轉之名而說"三輪",或因為是輪轉的一部分而說為"諸輪"。 "連結的始終確立"意思是連結的前後確立。 "憂慮"是指對彼彼事物以執取的方式而憂慮,意思是渴愛。"取"是指堅固地執取。"在前業有時"是指當有前業有時。 而它的存在只是正在被造作,所以說"意思是在業有正在被造作時"。"對苦等的癡"是指遮蔽苦等過患而未斷除的癡。"精進"是指集合、令佈施等行為轉起者。"一心轉向"是指它們有一個轉向,在彼等一心轉向中。第七個思是有。"任何思是有,相應的精進是行"這是如所顯示的法住智分別所說的無礙解道文。;

1.45) vasena vuttaṃ. Tattha hi 『『cetanā bhavo』』ti āgatā. Bhavaniddese pana 『『sātthato』』ti ettha 『『cetanāva saṅkhārā, bhavo pana cetanāsampayuttāpī』』ti vibhaṅgapāḷivasena dassitaṃ. 『『Tattha katamo puññābhisaṅkhāro? Kusalā cetanā kāmāvacarā』』tiādinā hi saṅkhārānaṃ cetanābhāvo vibhaṅgapāḷiyaṃ (vibha. 226) vutto. Tattha paṭisambhidāpāḷiyaṃ 『『cetanāsampayuttā vipākadhammattā savipākena āyūhanasaṅkhātena saṅkhatābhisaṅkharaṇakiccena saṅkhārā』』ti vuttā. Vibhaṅgapāḷiyaṃ 『『sabbampi bhavagāmikammaṃ kammabhavo』』ti (vibha. 234) bhavassa paccayabhāvena bhavagāmibhāvato, kammasaṃsaṭṭhasahāyatāya kammabhāvato ca upapattibhavaṃ bhāventīti 『『bhavo』』ti vuttā. Upapattibhavabhāvanākiccaṃ pana cetanāya sātisayanti paṭisambhidāpāḷiyā cetanā 『『bhavo』』ti vuttā. Bhavābhisaṅkharaṇakiccaṃ cetanāya sātisayanti vibhaṅgapāḷiyaṃ 『『kusalā cetanā』』tiādinā (vibha. 226) cetanā 『『saṅkhārā』』ti vuttā. Tasmā tena tena pariyāyena ubhayaṃ ubhayattha vattuṃ yuttanti natthettha virodho. Tassa phale upapattibhave nikāmanāti 『『tassa sutaṃ hoti 『cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā』ti』』ādisutānusārena bhāvini upapattibhave abhikaṅkhanā. Gahaṇanti kāmupādānaṃ kiccenāha. Parāmasananti itarāni. Āyūhanāvasāneti tīsupi atthavikappesu vuttassa āyūhanassa avasāne.

Idhāti imasmiṃ paccuppannabhave. Bhavantarassa atītabhavassa iminā paccuppannabhavena paṭisandhānaṃ bhavantarapaṭisandhānaṃ, bhavantarabhāvena vā paṭisandhānaṃ bhavantarapaṭisandhānaṃ, tassa vasena. Yaṃ paṭisandhīti vuccati, taṃ viññāṇanti sambandho. Tathā hi viññāṇaṃ 『『paṭisandhānapaccupaṭṭhāna』』nti vuccati. Gabbheti mātukucchiyaṃ, gabbhāvatthāyaṃ vā.

Dvīsu atthavikappesu vutte āyūhanasaṅkhāre 『『tassa pubbabhāgā』』ti āha, tatiye atthavikappe vutte 『『taṃsampayuttā』』ti. Taṃsampayuttā avijjā gahitāva hotīti sambandho. Daharassa cittappavatti bhavaṅgabahulā yebhuyyena bhavantarajanakakammāyūhanasamatthā na hotīti 『『idha paṭipakkattā āyatanāna』』nti vuttaṃ. 『『Kammakaraṇakāle sammoho dassito』』ti etena kammassa paccayabhūtaṃ sammohaṃ dasseti, na kammasampayuttameva.

『『Tattha purimabhavasmiṃ pañca kammasambhārā, etarahi pañca vipākadhammā, etarahi pañca kammasambhārā, anāgate pañca vipākadhammāti dasa dhammā kammaṃ, dasa dhammā vipāko, iti dvīsu ṭhānesu kammaṃ, kammavaṭṭaṃ, dvīsu ṭhānesu vipāko, vipākavaṭṭanti kammasaṅkhepo ca vipākasaṅkhepo ca, kammabhavo ca vipākabhavo ca kammavaṭṭañca vipākavaṭṭañca, kammapavattañca vipākapavattañca, kammasantati ca vipākasantati ca, kiriyā ceva kiriyāphalañcāti –

『『Evaṃ samuppannamidaṃ sahetukaṃ,

Dukkhaṃ aniccaṃ calamittaraddhuvaṃ;

Dhammehi dhammā pabhavanti hetuso,

Na hettha attāva parova vijjati.

『『Dhammā dhamme sañjanenti, hetusambhārapaccayā;

Hetūnañca nirodhāya, dhammo buddhena desito.

我來幫您翻譯這段巴利文。以下是完整的直譯： 1.45. 是依無礙解道文而說的。因為在那裡說"思是有"。而在有的解釋中"以意義"這裡,依分別論經文顯示"只有思是行,但有也包括與思相應者"。因為在分別論經文中以"此中什麼是福行?欲界善思"等說明行是思。在那裡,無礙解道說"與思相應因為是有異熟法,以有異熟的、稱為精進的、有為造作的作用為行"。分別論經文因為是有的緣而趣向有,因為與業混合為伴而成為業,能引生生有故說為"有"。但是生有的引生作用在思中殊勝,所以在無礙解道說思是"有"。有的造作作用在思中殊勝,所以在分別論經文以"善思"等說思是"行"。因此以彼彼方便在兩處說兩者都是合理的,所以此處沒有矛盾。"對彼果的生有的希求"是指依"聞說四大王天壽命長久、容色殊妙、多有安樂"等聞而對未來生有的渴望。"執取"以作用說欲取。"執著"說其他諸取。"在精進終了時"是指在三種義釋中所說的精進的終了。 "此"是指此現在有。以此現在有與其他有即過去有相連為有與有的相連,或以有與有的方式相連為有與有的相連,依其方式。所謂結生即是識,這是關聯。如是說識是"以相連為現起"。"在胎"是指在母胎中,或在胎位。 對兩種義釋中所說的精進行說"彼之前分",對第三種義釋所說的"與彼相應"。與彼相應的無明已被攝取,這是關聯。幼年的心轉起多分是有分,大部分不能造作能生其他有的業,所以說"此處因為處是對治"。"顯示造業時的愚癡"由此顯示作為業的緣的愚癡,不只是與業相應的。 "其中在前有的五種業資具,現在的五種異熟法,現在的五種業資具,未來的五種異熟法,如是十法是業,十法是異熟,如是在兩處是業、業輪,在兩處是異熟、異熟輪,即是業攝和異熟攝,業有和異熟有,業輪和異熟輪,業轉和異熟轉,業相續和異熟相續,作用和作用果— 如是生起此有因的, 苦無常動不堅實; 諸法從諸法因生起, 此中無我亦無他。 諸法生諸法,因資具為緣; 為令諸因滅,佛所說正法。

『『Hetūsu uparuddhesu, chinnaṃ vaṭṭaṃ na vaṭṭati;

Evaṃ dukkhantakiriyāya, brahmacariyidha vijjati;

Satte ca nupalabbhante, nevucchedo na sassata』』nti. (vibha. aṭṭha. 242);

Tattha kammāneva vipākaṃ sambharanti vaḍḍhentīti kammasambhārā, kammaṃ vā saṅkhārabhavā, tadupakārakāni avijjātaṇhupādānāni kammasambhārā. Paṭisandhidāyako vā bhavo kammaṃ, tadūpakārakā yathāvuttā āyūhanasaṅkhārā, avijjādayo ca kammasambhārāti kammañca kammasambhārā ca kammasambhārāti ekasesavasena kammasambhāraggahaṇaṃ veditabbaṃ. Dasa dhammā kammanti avijjādayopi kammasahāyatāya kammasarikkhakā, tadūpakārā cāti 『『kamma』』nti vuttā. Saṅkhippanti ettha avijjādayo, viññāṇādayo cāti saṅkhepo, kammaṃ, vipāko ca. 『『Kammaṃ vipāko』』ti evaṃ saṅkhipīyatīti vā saṅkhepo, avijjādayo, viññāṇādayo ca. Saṅkhepabhāvasāmaññena pana ekavacanaṃ katanti daṭṭhabbaṃ, saṅkhepasaddo vā bhāgādhivacananti kammabhāgo kammasaṅkhepo.

Evaṃ samuppannanti kammatopi vipāko. Tatthāpi 『『avijjāto saṅkhārā』』ti evaṃ samuppannaṃ, tisandhiādivasena vā samuppannaṃ idaṃ bhavacakkanti attho. Ittaranti gamanadhammaṃ, vinassadhammanti attho. Tena uppādavayavantatādīpakena aniccasaddena, vikārāpattidīpakena calasaddena ca adīpitaṃ kālantaraṭṭhāyitābhāvaṃ vibhāveti. Addhuvanti etena thirabhāvābhāvanissārataṃ. Hetu eva sambhārā hetusambhārā. 『『Ṭhānaso hetuso』』ti (kathā. 355; paṭi. ma. 1.44) ettha evaṃ vuttaṃ vā ṭhānaṃ, aññampi tassa tassa sādhāraṇaṃ kāraṇaṃ sambhāro, asādhāraṇaṃ hetu. Evanti evaṃ hetuto dhammamattasambhave, hetunirodhā ca vaṭṭacchede dhamme ca taṃnirodhāya desite satīti attho. Brahmacariyaṃ idha brahmacariyidha satte cāti ettha ca-saddo 『『evaṃ brahmacariyañca vijjati, sassatucchedā ca na hontī』』ti samuccayattho. Evañhi hetuāyatte dhammamattasambhave satto nupalabbhati, tasmiñca upalabbhante sassato, ucchedo vā siyāti nupalabbhante tasmiṃ neva ucchedo na sassatanti vuttaṃ hoti.

655.Saccappabhavatoti saccato, saccānaṃ vā pabhavato ca.

Kusalākusalaṃkammanti vaṭṭakathāya vattamānattā sāsavanti viññāyati. Avisesenāti 『『cetanā cetanāsampayuttakā』』ti visesaṃ akatvā, sabbampi taṃ kusalākusalaṃ kammaṃ samudayasaccanti vuttanti attho. 『『Taṇhā ca…pe… avasesā ca sāsavā kusalā dhammā』』ti (vibha. 208-210) hi cetanācetanāsampayuttavisesaṃ akatvā vuttanti, ariyasaccavisesaṃ vā akatvā samudayasaccanti vuttanti attho. Saccavibhaṅge hi sabbepi kilesā sabbampi bhavagāmikammaṃ 『『samudayasacca』』nti vuttaṃ. Dutiyasaccaṃ pabhavo etassāti dutiyasaccapabhavaṃ. Upādānapaccayā bhavoti upapattibhavassa, kammabhavassa ca adhippetattā vuttaṃ 『『paṭhamadutiyasaccadvaya』』nti.

我來翻譯這段巴利文。以下是完整的直譯： "諸因被遮時,輪轉斷不轉; 如是為苦盡,此有梵行住; 眾生不可得,非斷亦非常。" (分別論注) 其中,只有業積集和增長異熟稱為業資具,或者業即行有,那些助緣即無明、愛、取是業資具。或者能給與結生的有是業,那些如前所說的助緣即精進行和無明等是業資具,應知以一詞殘留的方式取"業與業資具"為"業資具"。"十法是業"是說無明等因為是業的伴侶而相似於業,以及是其助緣故稱為"業"。無明等和識等被攝於此為攝,即業和異熟。或者以"業、異熟"如是攝取為攝,即無明等和識等。但是以攝的共性而作單數應當了知,或者攝字是部分的同義語,所以業部分即是業攝。 "如是生起"是指從業而有異熟。在那裡也是"從無明有行"如是生起,或依三連結等方式生起此有輪的意思。"短暫"是指具有消失的性質,意思是具有壞滅的性質。由此以表示生滅性的無常聲,以表示變異性的動聲而顯明不住于其他時節。"不堅實"由此顯示無堅固性和無實質性。因即資具為因資具。如"從處從因"中如是說的處,其他彼彼的共同原因是資具,不共同的是因。"如是"意思是如是從因而有法的生起,從因滅而有輪轉的斷絕,而法被說為令彼滅。"此有梵行住"和"眾生"中的"和"字有連線義,意思是"如是有梵行,無常斷"。因為如是在因所繫的唯法生起中眾生不可得,若彼可得則應有常或斷,所以說當彼不可得時既非斷也非常。 655.. "從諦生起"是從諦,或從諸諦的生起。 "善不善業"因為在說輪轉故了知是有漏。"無差別"是指不作"思和思相應"的區分,意思是說一切彼善不善業是集諦。因為說"愛等和其餘有漏善法"是不作思和思相應的區分而說的,或者意思是不作聖諦的區分而說是集諦。因為在諦分別中說一切煩惱和一切趣有業是"集諦"。"第二諦生起"是指此以第二諦為生起。因為"緣取有有"意指生有和業有,所以說"第一第二諦二種"。

656.Vatthūsūti ārammaṇesu, dukkhādīsu vā paṭicchādetabbesu vatthūsu. Sammohetīti dhammasabhāvaṃ jānituṃ paṭivijjhituṃ adentī tassa paṭicchādanavasena sammoheti. Vatthunti idha ārammaṇaṃ adhippetaṃ. Aññamaññañca upatthambheti aññamaññasannissayena vinā ṭhātuṃ asakkontā dve naḷakalāpā viya. Savisayeti yathāsakaṃ visaye rūpāyatanādike. Jāyamānānaṃ khandhānaṃ vikārabhāvena labbhamānā jāti te janentī viya hotīti vuttaṃ 『『khandhe ca janetī』』ti. Tenāha 『『tesaṃ abhinibbattibhāvena pavattattā』』ti. Pākabhedabhāvañca adhitiṭṭhatīti etthāpi 『『khandhe janetī』』ti ettha vuttanayeneva attho gahetabbo. Pākabhedavasena vattaticceva attho . Paccatīti pāko, bhijjatīti bhedo, pāko ca bhedo ca pākabhedaṃ, tassa bhāvaṃ paccanaṃ, bhijjanañcāti attho. Sokādīnaṃ adhiṭṭhānattāti tesaṃ kāraṇattā, tehi siddhāya avijjāya sahitehi saṅkhārehi paccayo ca hoti bhavantarapātubhāvāyāti adhippāyo. Cuticittaṃ vā paṭisandhiviññāṇassa anantarapaccayo hotīti 『『paccayo ca hoti bhavantarapātubhāvāyā』』ti vuttaṃ. Taṃ pana cuticittaṃ avijjāsaṅkhārarahitaṃ bhavantarassa paccayo na hotīti sasahāyattadassanatthamāha 『『sokādīnaṃ adhiṭṭhānattā』』ti. Dvedhāti attano attano sarasena, dhammantarapaccayabhāvena cāti dvedhā dvedhā. Byāpanicchālopena hi niddeso.

657.『『Avijjāpaccayāsaṅkhārā』』ti etena saṅkhārānaṃ paccayuppannatādassanena 『『ko nu kho abhisaṅkharotīti esa no kallo pañho』』ti dasseti, tenetaṃ kārakadassananivāraṇaṃ. Attā bhavato bhavantaraṃ saṅkamatīti dassanaṃ attasaṅkantidassanaṃ, taṃ saṅkhārapaccayā viññāṇuppattivacanena nivāritaṃ hoti. Pañcannaṃ khandhānaṃ abhedato eko attāti gahaṇaṃ ghanasaññā, taṃ yamakatālakandaṃ bhindantena viya 『『viññāṇapaccayā nāmarūpamattameta』』nti vacanena nivāritaṃ hoti. 『『Evamādidassananivāraṇa』』nti etena 『『socati paridevati dukkhito』』tiādidassananivāraṇamāha. Sokādayopi hi paccayāyattā avasavattinoti 『『jātipaccayā jarāmaraṇaṃ soka…pe… sambhavantī』』ti (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1) etena vuttamevāti. Micchādassananivāraṇatopīti kārakadassanādinānāvidhamicchābhinivesanivāraṇatopi.

我來幫您翻譯這段巴利文。以下是完整的直譯： 656.. "在諸事"是指在諸所緣,或在應當遮蔽的苦等諸事中。"令迷惑"是指不讓了知、通達法的自性,以遮蔽的方式令迷惑。"事"在此處是指所緣。"互相支援"如兩束蘆葦離開互相依靠就不能住立。"在自境"是指在各自的色處等境界。說"生諸蘊"是因為作為正在生起諸蘊的變異而獲得的生,似乎在生起它們。所以說"因為以它們生起的方式而轉起"。在"主持熟壞性"中也應如"生諸蘊"中所說的方式而理解義。意思只是依熟壞而轉起。成熟為熟,破壞為壞,熟與壞為熟壞,其性即是成熟與破壞的意思。"為憂等的住立"是指為它們的因,意趣是與彼等成就的無明俱的諸行也成為緣而顯現其他有。或者死心成為結生識的無間緣,所以說"成為緣而顯現其他有"。但是那死心若離無明和行則不成為其他有的緣,所以為顯示有伴侶性而說"為憂等的住立"。"二種"是指以各自自性和以其他法的緣性二種二種。這是省略"遍"字的說法。 657.. 以"緣無明有行"顯示諸行的緣生性,顯示"誰在造作?"這不是恰當的問題,由此遮止顯示作者。自我從此有轉向他有的見解是自我轉移的見解,這由說緣行生識而被遮止。由五蘊不分別而執取為一個我是堅實想,這如劈開雙重芭蕉樹幹般由說"緣識只有名色"而被遮止。"遮止如是等見解"由此說遮止"憂愁悲泣苦惱"等見解。因為憂等也依緣而非自在,所以由"緣生有老死、憂等生起"而說了。"也由遮止邪見"是由遮止作者見等種種邪執。

658.『『Salakkhaṇasāmaññalakkhaṇavasenā』』ti etena sabbappakārena dhammānaṃ yāthāvato adassanamāha tadubhayavinimuttassa dhammesu paramatthato passitabbabhāvassa abhāvato. Upakkhalanaṃ viya dukkhuppattihetuto. Patanaṃ viya bhavantarapapātato. Gaṇḍapātubhāvo viya dukkhatāsūlayogato, kilesāsucipaggharaṇato ca. Gaṇḍabhedapīḷakā viyāti bhedanatthaṃ paccamāne gaṇḍe tassa upari jāyamānā khuddakapīḷakā viya, gaṇḍassa vā anekadhābhede pīḷakā viya. Ghaṭṭanaṃ viya saṅghaṭṭanarasatāya phasso. Ghaṭṭanadukkhaṃ viyāti ghaṭṭanato jātaṃ dukkhaṃ viya tividhadukkhatāvasena tissannampi vedanānaṃ dukkhabhāvato. Paṭikārābhilāso viyāti samudāyassa ekadesanidassanabhāvenāha. Asappāyaggahaṇaṃ viya bahuvidhānatthuppattinimittato. Asappāyalepanaṃ viya dukkhahetuno sasantāne sannidhāpanato. Gaṇḍavikārapātubhāvo viya attabhāvagaṇḍassa nibbattivikārabhāvato , tannimittañcassa sūnabhāvādisambhavato. Sūnatāsarāgapubbaggahaṇādayo hi gaṇḍavikārā. Sarasato gaṇḍassa bhijjanaṃ pākena vinā na hotīti bhedaggahaṇenevassa pākopi gahitoti katvā āha 『『gaṇḍabhedo viya jarāmaraṇa』』nti. Gaṇḍassa vā visadisāpatti, bhijjanañca gaṇḍabhedo, tattha visadisāpatti pākoti veditabbaṃ.

Upamāhi bhavacakkaṃ viññāpentena ekādhiṭṭhānehi upamāvisesehi taṃ viññāpetvā idāni nānādhiṭṭhānehi viññāpetuṃ 『『yasmā vā』』tiādi vuttaṃ. Tattha paṭalābhibhūtacakkhuko rūpāni na passati, kiñci passantopi viparītaṃ passati, evaṃ avijjābhibhūto dukkhādīni na paṭipajjati na passati, micchā vā paṭipajjatīti paṭalaṃ viya avijjā. Kosakārakimi viya attanāva katattā, vaṭṭassa attano eva paribbhamanakāraṇattā ca kosappadesā viya saṅkhārā. Saṅkhārapariggahaṃ vinā patiṭṭhaṃ alabhamānaṃ viññāṇaṃ pariṇāyakapariggahaṃ vinā patiṭṭhaṃ alabhamāno rājakumāro viyāti pariggahena vinā patiṭṭhālābho ettha upamopameyyasāmaññaṃ. Upapattinimittanti kammādiārammaṇamāha. Parikappanatoti ārammaṇakaraṇato, sampayuttena vā vitakkena vitakkanato. Devamanussamigavihaṅgādivividhappakāratāya māyā viya nāmarūpaṃ. Patiṭṭhāvisesena vuddhivisesāpattito vanappagumbo viya saḷāyatanaṃ. Āyatanānaṃ visayivisayabhūtānaṃ aññamaññābhimukhabhāvo āyatanaghaṭṭanaṃ. Tato āyatanaghaṭṭanato dvayasaṅghaṭṭanuppattito, vedanādukkhahetuto ca aggi viya phasso. Sapariḷāhato dāho viya vedanā. Uparūpari taṇhāpavaḍḍhanato loṇūdakapānaṃ viya visayānubhavanaṃ. Ārammaṇe pātukamyatābhāvato pipāsā viya taṇhā. Tadassupādānanti taṃ abhilāsakaraṇaṃ taṇhādiṭṭhābhinandanaṃ assa taṃsamaṅgino puggalassa, tadassa vā bhaveyya upādānaṃ. Byasanāvahatāya ajānanato bhavupādānaṃ macchassa baḷisupādānaṃ viya. Ettha ca saṅkhārādīnaṃ kosappadesapariṇāyakādīhi dvīhi dvīhi sadisatāya dve dve upamā vuttāti veditabbā.

我來幫您翻譯這段巴利文。以下是完整的直譯： 658.. "依自相和共相"由此說諸法一切方式如實不見,因為離此二者外在諸法中沒有應當從勝義諦觀見的性質。如絆跌是因為苦生起的因。如跌落是因為墮入他有的深淵。如瘡的顯現是因為具苦性的刺,和煩惱不凈的流出。"如瘡破的小瘡"如瘡爲了破裂而成熟時在其上生起的小瘡,或如瘡多處破裂時的小瘡。"如觸擊"觸以觸擊為味故如觸擊。"如觸擊之苦"如從觸擊而生的苦,因為三受以三苦性故都是苦性。"如欲求對治"說為集的一部分顯示。"如取不適"因為是多種不利生起的因。"如涂不適"因為使苦因儲存在自相續中。"如瘡變異的顯現"因為自體瘡有生起變異性,以及因此而有腫脹等的生起。因為腫脹和有漏等前取是瘡的變異。從自性說瘡離熟不能破裂,所以認為以取破裂而取其熟,所以說"老死如瘡破"。或者瘡的變異和破裂為瘡破,其中應知變異為熟。 爲了以譬喻說明有輪,以單一所依的特殊譬喻說明它后,現在為以多所依說明而說"或因為"等。其中,為翳所覆的眼不見諸色,即使見到什麼也見錯誤,如是為無明所覆不通達不見苦等,或邪通達,所以無明如翳。行如蠶繭,因為如同自己所作,以及因為是輪轉自己周旋的因。識如離行的攝受不得住立的王子離主人的攝受不得住立,所以無攝受則不得住立是此中能喻所喻的共性。"生起相"是說業等所緣。"遍計"是說作所緣,或由相應尋而尋思。名色如幻術,因為有天人鳥獸等種種差別性。六處如林叢,因為依住立的差別而達到成長的差別。處即根境的互相對向為處的碰觸。觸如火,因為從彼處的碰觸而有二者相觸生起,以及因為是受苦的因。受如燒,因為有熱惱。享受境界如飲鹽水,因為上上增長渴愛。愛如渴,因為對所緣有欲求性。"彼之取"是說彼欲求的造作,即彼具彼者之人的愛見歡喜,或者說彼會有取。有取如魚的鉤取,因為帶來災禍而不知。此中應知行等以繭處主人等兩兩相似故說兩兩譬喻。

1. Koci agambhīro eva gambhīro viya khāyati purāṇatiṇapaṇṇādibharito pabbatasaṅkhepe jalāsayo viya, na evamayaṃ. Ayaṃ pana gambhīrova hutvā obhāsati pakāsati dissatīti gambhīrāvabhāso. Yathārahanti atthādivasena yathānurūpaṃ.

Jātito jarāmaraṇaṃ na na hoti, hoti evāti avadhāraṇe siddhe 『『siyā nu kho jarāmaraṇaṃ jātito, aññatopī』』ti āsaṅkāyaṃ tadāsaṅkānivattanatthaṃ 『『na ca jātiṃ vinā aññato hotī』』ti vuttaṃ. Tattha aññaggahaṇaṃ jātiyā paṭiyogīvisayaṃ, na aññamattavisayaṃ 『『jātiṃ vinā』』ti vacanato. Tenassa nāññaṃ jātiyā sahakārīkāraṇabhūtaṃ nivattitaṃ hoti. Esa nayo ito paresupi. Itthanti idaṃ pakāraṃ, iminā pakārenāti attho. Jātipaccayasambhūtasamudāgataṭṭhoti jātipaccayasambhūtaṃ hutvā sahitassa attano paccayānurūpassa uddhaṃ uddhaṃ āgatabhāvo, anuppavattaṭṭhoti attho. Atha vā sambhūtaṭṭho ca samudāgataṭṭho ca sambhūtasamudāgataṭṭho. 『『Na jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hotī』』ti hi jātipaccayasambhūtaṭṭho vutto. Itthañca jātito samudāgacchatīti jātipaccayasamudāgataṭṭho, yā yā jāti yathā yathā paccayo hoti, tadanurūpapātubhāvoti attho.

Tattha 『『na jātito jarāmaraṇaṃ na hotī』』ti iminā jarāmaraṇassa jātipaccayatāya avitathataṃ dasseti, 『『na jātiṃ vinā aññato jarāmaraṇaṃ hotī』』ti iminā anaññathattaṃ, 『『itthañca jātito samudāgacchatī』』ti iminā tathataṃ. Tena ca yathā paccayadhammā attano paccayuppannānaṃ paccayabhāve, tathā avitathā anaññathā, evaṃ paccayuppannadhammāpi tabbhāveti dasseti. Esa nayo sesesupi. 『『Hetuphale ñāṇaṃ atthapaṭisambhidā』』ti etena vacanena atthassa hetuphalabhāvo kathaṃ ñātabboti? 『『Atthapaṭisambhidā』』ti etassa samāsapadassa avayavapadatthaṃ dassentena 『『hetuphale ñāṇa』』nti vuttattā. 『『Atthe paṭisambhidā atthapaṭisambhidā』』ti ettha hi 『『atthe』』ti etassa atthaṃ dassentena 『『hetuphale』』ti vuttaṃ, 『『paṭisambhidā』』ti etassa atthaṃ dassentena 『『ñāṇa』』nti, tasmā hetuphalaatthasaddā ekatthā, ñāṇapaṭisambhidā cāti imamatthaṃ vadantena sādhito atthassa hetuphalabhāvo.

Yenākārenāti yena pavattiākārena. Sabhāvadhammā hi paccayavisesasiddhena pavattiākārena visiṭṭhākārā honti. Tenāha 『『sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthamāgacchantī』』ti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85). Yadavatthāti yāya avatthāya avatthitā. Avatthāvisesavanto hi dhammā tena tena avatthāvisesena taṃ taṃ atthakiccaṃ sādhetuṃ samatthā honti. Svāyaṃ pavattiākāro, avatthāviseso ca avijjāyapi anupacitakusalasambhārehi duravabodhato eva ñāṇena alabbhaneyyapatiṭṭho cāti āha 『『tassa…pe… gambhīro』』ti. Tassa ākārassa, avatthāya ca. Hetumhi ñāṇanti ettha hetuno dhammapariyāyatā vuttanayeneva veditabbā.

我來幫您翻譯這段巴利文。以下是完整的直譯： 659.. 有些只是不深而似深,如山間水池被古草葉等充滿,此非如是。此則是實深而顯現、明白、可見,所以是深現。"如應"是依義等而如適宜。 從生必有老死,不會沒有,當確定時,"老死是否從生,或從其他?"有此疑惑,爲了遮除此疑惑而說"離生不從其他有"。其中取"其他"是針對生的對立面,不只是其他,因為說"離生"。由此遮除它沒有其他作為生的助緣。此理趣也適用於後面諸項。"如是"是指此種方式,意思是以此方式。"從生緣生起和出生義"是指從生緣生起而與自己相應的緣和合,依緣相應而上上生起的狀態,意思是相續的狀態。或者生起義和出生義為生起出生義。因為說"從生必有老死,離生不從其他有",所以說從生緣生起義。如是從生出生為從生緣出生義,意思是隨著某某生如何如何為緣,而有相應的顯現。 其中以"從生必有老死"顯示老死以生為緣的不虛妄性,以"離生不從其他有老死"顯示不變異性,以"如是從生出生"顯示如是性。由此顯示如諸緣法對其緣生法的緣性是不虛妄、不變異,如是諸緣生法也是彼性。其餘諸項也是此理。"因果中的智為義無礙解"由此說義如何知是因果性?因為顯示"義無礙解"這複合詞的成分詞義而說"因果中的智"。因為此中在"于義的無礙解為義無礙解"中,顯示"于義"的義而說"因果中",顯示"無礙解"的義而說"智",所以因果義字同義,智與無礙解,說此義者成立義的因果性。 "以何行相"是指以何種轉起行相。因為自性法以緣的特殊所成就的轉起行相而有殊勝行相。所以說"一切法以一切行相現起于佛世尊的智門"。"依何狀態"是指依何種狀態而住立。因為諸法有狀態差別,以彼彼狀態差別能夠成就彼彼義用。此轉起行相和狀態差別對無明來說,對未積集善資具者難以理解,以及以智不能獲得住立,所以說"彼行相等深"。彼行相和狀態。"于因的智"此中因的法門性應如所說方式而了知。

Assāti paṭiccasamuppādassa. Tena tena kāraṇenāti tena tena veneyyānaṃ bujjhanānuguṇatāsaṅkhātena kāraṇena. Tatthāti tasmiṃ desanappakāre. Anulomapaṭilomatoti nayidha paccayuppādā paccayuppannuppādasaṅkhātaṃ anulomaṃ, paccayanirodhā paccayuppannanirodhasaṅkhātañca paṭilomamāha. Ādito pana antagamanamanulomaṃ, antato ca ādigamanaṃ paṭilomamāha. Ādito paṭṭhāya anulomadesanāya, antato paṭṭhāya paṭilomadesanāya ca tisandhicatusaṅkhepaṃ. 『『Ime cattāro āhārā kiṃnidānā』』tiādikāya (saṃ. ni. 2.11) vemajjhato paṭṭhāya paṭilomadesanāya, 『『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā』』tiādikāya (ma. ni. 1.204, 400; ma. ni. 3.421, 425-426; saṃ. ni. 2.43-45; 2.4.60; kathā. 465, 467) anulomadesanāya ca dvisandhitisaṅkhepaṃ. 『『Saṃyojanīyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati, taṇhāpaccayā upādāna』』ntiādīsu (saṃ. ni. 2.53, 57) ekasandhidvisaṅkhepaṃ. Katthaci ekaṅgopi ca paṭiccasamuppādo desito, so 『『tatra, bhikkhave, sutavā ariyasāvako』』tiādinā (saṃ. ni. 2.62) dassito eva.

Avijjādīnaṃ sabhāvo paṭivijjhīyatīti paṭivedho. Vuttaṃ hetaṃ aṭṭhakathāyaṃ 『『tesaṃ tesaṃ vā tattha tattha vuttadhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo paṭivedho』』ti (dha. sa. aṭṭha. nidānakathā). Jānanalakkhaṇassa ñāṇassa paṭipakkhabhūto avijjāya aññāṇaṭṭho. Ārammaṇassa paccakkhakaraṇena dassanabhūtassa paṭipakkhabhūto adassanaṭṭho. Yena panesā dukkhādīnaṃ yāthāvasarasaṃ paṭivijjhituṃ na deti, chādetvā pariyonandhitvā tiṭṭhati, so tassā saccāsampaṭivedhaṭṭho. Apuññābhisaṅkhārekadeso sarāgo, añño virāgo. Rāgassa vā apaṭipakkhabhāvato rāgapavaḍḍhako apuññābhisaṅkhāro sabbopi sarāgo, itaro tappaṭipakkhabhāvato virāgo. 『『Dīgharattaṃ hetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ 『etaṃ mama, esohamasmi, eso me attā』』ti (saṃ. ni.

我來幫您翻譯這段巴利文。以下是完整的直譯： "此"是指緣起。"以彼彼因"是指以彼彼所說的隨順可度化者覺悟性的因。"其中"是指在彼教說方式中。"順逆"此處不說緣生和緣生法生起所說的順,以及緣滅和緣生法滅所說的逆。而是說從始至終為順,從終至始為逆。從開始的順說和從終末的逆說有三連四攝。以"此四食以何為因"等從中間開始的逆說,以"緣眼和色生眼識,三者和合為觸,緣觸有受"等順說有二連三攝。在"諸比丘,住于觀察諸繫縛法中的味著者,渴愛增長,緣渴愛有取"等中有一連二攝。有處也說一支的緣起,這在"諸比丘,其中有聞聖弟子"等中已顯示。 通達無明等的自性為通達。因為在註釋中這樣說:"通達是指應當通達彼彼處所說諸法的稱為自相的不顛倒自性"。對具有了知相的智而言,作為對立的無明有不知義。對於以現前所緣而成為見的對立有不見義。而它使不能通達苦等的如實本性,遮蔽覆蓋而住立,這是它的不通達諦義。非福行的一分有貪,另一分離貪。或者因為不是貪的對治,增長貪的一切非福行都有貪,其他因為是彼對治故離貪。"諸比丘,長久以來無聞凡夫執取、執著、執著此為'這是我的,這是我,這是我的我'"。

2.62) attaparāmāsassa viññāṇaṃ visesato vatthu vuttanti viññāṇassa suññataṭṭho gambhīro. Attā vijānāti saṃsaratīti sabyāpāratāsaṅkanti abhinivesabalavatāya abyāpāraṭṭhaasaṅkantipaṭisandhipātubhāvaṭṭhā ca gambhīrā. Nāmarūpassa paṭisandhikkhaṇe ekuppādo, pavattiyaṃ visuṃ visuṃ yathārahaṃ ekuppādo, nāmassa rūpena, rūpassa ca nāmena asampayogato vinibbhogo, nāmassa nāmena, rūpassa ca rūpena, ekaccassa ekaccena avinibbhogo yojetabbo. Ekuppādekanirodhe hi avinibbhoge adhippete so rūpassa ca ekakalāpavuttino labbhati. Atha vā ekacatuvokārabhavesu nāmarūpānaṃ asahavattanato aññamaññavinibbhogo, pañcavokārabhave sahavattanato avinibbhogo ca veditabbo.

Adhipatiyaṭṭho nāma idha indriyapaccayabhāvo. 『『Lokopeso dvārāpesā khettampeta』』nti (dha. sa. 598-599) vuttā lokādiatthā cakkhādīsu pañcasu yojetabbā. Manāyatanassāpi lujjanato, manosamphassādīnaṃ dvārakhettabhāvato ca ete atthā sambhavanti eva. Āpāthagatānaṃ rūpādīnaṃ pakāsanayogyatālakkhaṇaṃ obhāsanaṃ cakkhādīnaṃ visayibhāvo, manāyatanassa vijānanaṃ. Saṅghaṭṭanaṭṭho visesato cakkhusamphassādīnaṃ pañcannaṃ, itare channampi yojetabbā. Phusanañca phassassa sabhāvo, saṅghaṭṭanaṃ raso, itare upaṭṭhānākārā. Ārammaṇarasānubhavanaṭṭho rasavasena vutto, vedayitaṭṭho lakkhaṇavasena. Sukhadukkhamajjhattabhāvā yathākkamaṃ tissannaṃ vedanānaṃ sabhāvavasena vuttā. Attā vedayatīti abhinivesassa balavatāya nijjīvaṭṭho vedanāya gambhīro. Nijjīvāya vā vedanāya vedayitaṃ nijjīvavedayitaṃ, nijjīvavedayitameva attho nijjīvavedayitaṭṭho. Sappītikataṇhāya abhinanditaṭṭho, balavatarataṇhāya gilitvā pariniṭṭhāpanaṃ ajjhosānaṭṭho. Itaro sādhāraṇavasena veditabbo. Ādānaggahaṇābhinivesaṭṭhā catunnampi upādānānaṃ samānā, parāmāsaṭṭho vutto diṭṭhupādānādīnameva, tathā duratikkamaṭṭho. 『『Diṭṭhikantāro』』ti (dha. sa. 392) hi vacanato diṭṭhīnaṃ duratikkamatā, daḷhaggahaṇattā vā catunnampi duratikkamaṭṭho yojetabbo. Duratikkamatāyapi hi taṇhāya samuddaṭṭho vutto. Yonigatiṭhitinivāsesukhipananti samāse bhummavacanassa alopo daṭṭhabbo. Evañhi tena āyūhanābhisaṅkharaṇapadānaṃ samāso hoti. Jarāmaraṇaṅgaṃ maraṇappadhānanti maraṇaṭṭhā eva khayādayo gambhīrāti dassitā. Navanavānañhi khayena khaṇḍiccādiparipakkappavatti jarāti, khayaṭṭho vā jarāya vuttoti daṭṭhabbo. Navabhāvāpagamo hi khayoti vattuṃ yuttoti. Vipariṇāmaṭṭho dvinnampi. Santativasena vā jarāya khayavayabhāvo, sammutikhaṇikavasena maraṇassa bhedavipariṇāmatā yojetabbā.

我來幫您翻譯這段巴利文。以下是完整的直譯： 2.62. 說識特別是我執的所依,所以識的空性義深奧。"我能了知輪迴"這樣的造作性和轉移的執取,由於執著力強,所以無造作義、無轉移義和結生顯現義深奧。名色在結生剎那同時生起,在轉起中各自如應單獨生起,名與色、色與名不相應故分離,名與名、色與色、某些與某些不分離應當配合。因為若意趣同時生滅的不分離,這對色也可得為一聚而轉起。或者應知在一蘊和四蘊有中名色不同時轉起故互相分離,在五蘊有中同時轉起故不分離。 增上義在此是根緣性。所說"此是世間、此是門、此是田"等世間等義應配合于眼等五種。意處因為毀壞,以及意觸等為門和田性,這些義也必然存在。眼等對於已現前的色等有顯明適應相為照明即是境性,意處則是了知。觸擊義特別是眼觸等五種的,其他應配合六種。而觸是觸的自性,觸擊是味,其他是現起行相。領納所緣味義依味而說,受義依相而說。樂苦舍性依次第依三受的自性而說。"我受"因為執著力強,所以受的無命義深奧。或者無命的受為無命受,無命受即是義為無命受義。有喜愛的歡喜義,更強的愛的吞噬達到究竟為染著義。其他應依共性而了知。取著、執取、執著義是四取共同的,執著義只說是見取等的,如是難度義也是。因為說"見之曠野",所以諸見難度,或者因為堅固執取,四者的難度義都應配合。因為難度性,所以說愛的海義。"投生趣住處住所"在複合詞中應見處格詞不脫落。因為如是由此與精進造作等詞成為複合詞。老死支以死為主,所以只顯示死的盡等義深奧。因為以新新的盡而有殘缺等成熟的轉起為老,或者應見盡義說為老的。因為新性的離去適合說為盡。變異義是兩者的。或者應配合依相續老有盡壞性,依世俗剎那死有壞和變異性。

660.Atthanayāti atthānaṃ nayā, avijjādiatthehi ekattādī sakena bhāvena nayanti gamentīti ekattādayo, tesaṃ nayāti vuttā. Nīyantīti hi nayāti. Atthā eva vā ekattādibhāvena nīyamānā ñāyamānā atthanayāti vuttā. Nīyanti etehīti vā nayā, ekattādīhi ca atthā 『『eka』』ntiādinā nīyanti, tasmā ekattādayo atthānaṃ nayāti atthanayā.

Aṅkurādibhāvenāti aṅkurapattanāḷakhandhasākhāpallavapalāsādibhāvena pavattamāne avayave ekajjhaṃ gahetvā santānānupacchedena bījaṃ rukkhabhāvaṃ pattaṃ rukkhabhāvena pavattaṃ tañca ekattena vuccatīti santānānupacchedo yathā ekattaṃ, evaṃ idhāpi avijjāsaṅkhārādihetuhetusamuppannānaṃ santānānupacchedo ekasantatipatitatā ekattanayoti dasseti. 『『Hetuphalasambandhenā』』ti etena santānānupacchedaṃ vibhāveti. Satipi hi hetuphalānaṃ paramatthato bhede hetubhāvena, phalabhāvena ca tesaṃ sambandhabhāvoyevettha santānānupacchedo, yato yasmiṃ santāne kammaṃ nibbattaṃ, tattheva phaluppattīti katassa vināso, akatassa abbhāgamo ca natthīti. Ekattaggahaṇatoti hetuphalānaṃ bhedaṃ anupadhāretvā hetuṃ, phalañca abhinnaṃ katvā ubhinnaṃ ekabhāvassa abhedassa gahaṇena. 『『Tadeva viññāṇaṃ sandhāvati saṃsaratī』』tiādinā sassatadiṭṭhiṃ upādiyati.

Lakkhaṇavavatthānanti sabhāvavavatthānaṃ hetuno, phalassa ca bhinnasabhāvatāvabodho. Bhinnasantānassevāti sambandharahitassa nānattassa gahaṇato añño mato, añño jāto, tasmā 『『sattantaro ucchinno, sattantaro uppanno』』ti gaṇhanto ucchedadiṭṭhiṃ upādiyati.

Amhehi uppādetabbanti ānetvā sambandho. Byāpārābhāvo anabhisandhitāya abyāvaṭatā. Sammā passantoti 『『nirīhā nijjīvā dhammamattā』』ti passanto. Sabhāvo eva niyamo sabhāvaniyamo 『『sasambhāraggino uddhamukhatā, sasambhāravāyuno tiriyagamana』』nti evamādi viya. Tena siddho yathāsakaṃ paccayuppannassa hetubhāvo. 『『Kassaci kattuno abhāvā na kāci kiriyā phalapabandhinī』』ti akiriyadiṭṭhiṃ upādiyati.

『『Khīrato dadhi, na udakato, tilato telaṃ, na vālikato』』ti sabbato sabbasambhavābhāvadassanena ahetukadiṭṭhiṃ hetuanurūpameva phalaṃ passanto akiriyadiṭṭhiṃ pajahati. Yato kutocīti yadi aññasmā aññassa uppatti siyā, vālikato telassa, ucchuto khīrassa kasmā uppatti na siyā, tasmā na koci kassaci hetu atthīti ahetukadiṭṭhiṃ, avijjamānepi hetumhi niyatatāya tilagāvīsukkasoṇitādīhi telakhīrasarīrādīni pavattantīti niyativādañca upādiyatīti viññātabbaṃ yathārahaṃ.

讓我為您直譯這段巴利文： 義理之道即是對義理的引導，以無明等義理通過自身本性來引導一性等，這就是一性等的引導。因為被引導故稱為道。或者義理本身被引導、被了知為一性等狀態，故稱為義理之道。或者由於能引導故為道，由一性等來引導義理，說"一"等，因此一性等是義理之道。 以芽等狀態即是以芽、葉、莖、枝、新葉、樹葉等狀態執行的部分，將其統一把握，由於相續不斷，種子達到樹的狀態，以樹的狀態執行，這被說為一性，如同相續不斷是一性，如此在此處也顯示無明、行等因與因所生法的相續不斷、處於同一相續即是一性之道。以"因果關係"表明相續不斷。即使因果從勝義諦而言有差別，以因性、果性而言它們的關係性即是此處的相續不斷，因此在哪個相續中業生起，果報就在那裡生起，所以沒有已作的消失，未作的產生。由於執取一性，即不觀察因果的差別，將因果視為無差別，執取兩者為一體、無差別。如說"正是那個識輪迴流轉"等，執取常見。 相特徵確立即是自性確立，了知因果有不同自性。正是由於執取無關聯的差異性，認為死者是一個，生者是另一個，因此執取"一個有情滅絕，另一個有情生起"的斷見。 "我們應當引生"要連線在一起理解。無作用是由於無意圖而不干預。正見者即是見到"無作者、無生命、唯法而已"。自性即是規律，如同自性規律"具備條件的火向上燃燒，具備條件的風橫向吹動"等。由此成就各自因緣生法的因性。執取"由於沒有任何作者，所以沒有任何行為能產生果報相續"的無作見。 "從乳生酪，不從水生；從芝麻生油，不從沙生"，由見到並非一切都能生一切，見到因果相應而舍離無作見。若從某處即是若一物從他物生起，那為何沙不能生油，甘蔗不能生乳？因此執取"沒有任何事物是任何事物的因"的無因見。應當了知：即使因不存在，由於決定性，從芝麻、牛、精液、血液等生起油、乳、身體等，而執取宿命論。

1. Kasmā? Yasmā idañhi bhavacakkaṃ apadāletvā saṃsārabhayamatīto na koci supinantarepi atthīti sambandho. Agādhaṃ appatiṭṭhaṃ duratiyānaṃ duratikkamaṃ. Asanivicakkamivāti asanimaṇḍalamiva. Tañhi nimmathanameva, nānimmathanaṃ pavattati, evaṃ bhavacakkampi ekantadukkhuppādanatova 『『niccanimmathana』』nti vuttaṃ.

Ñāṇāsinā apadāletvā saṃsārabhayamatīto natthīti etassa sādhakasuttaṃ dassento 『『vuttampi ceta』』ntiādimāha. Tantūnaṃ ākulakaṃ tantākulakaṃ, tantākulakamiva jātā tantākulakajātā, kilesakammavipākehi ativiya jaṭitāti attho. Kuliyā sakuṇiyā nīḍaṃ kulikaṃ, taṃ viya jātā kulikuṇḍikajātā. Muñcā viya, pabbajā viya ca bhūtā jātā muñjapabbajabhūtā. Tadubhayaṃ kira tiṇaṃ ākulaṃ jaṭitaṃ hutvā vaḍḍhati. Vaḍḍhiyā abhāvato apāyaṃ, dukkhagatibhāvato duggatiṃ, sukhasamussayato vinipatitattā vinipātañca, catubbidhaṃ apāyaṃ 『『khandhānañca paṭipāṭī』』tiādinā (visuddhi. 2.619; dī. ni. aṭṭha. 2.95 āpasādanāvaṇṇanā; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.4.199; vibha. aṭṭha. 226 saṅkhārapadaniddesa; dha. sa. aṭṭha. nidānakathā; su. ni. aṭṭha. 2.523; udā. aṭṭha. 39; itivu. aṭṭha. 14, 58; theragā. aṭṭha. 1.67, 99; paṭi. ma. aṭṭha. 2.1.117; cūḷani. aṭṭha. 6; bu. vaṃ. aṭṭha. 2.58) vuttaṃ saṃsārañca nātivattati. Saṃsāro eva vā sabbo idha vaḍḍhiapagamādiatthehi apāyādināmako vutto kevalaṃ dukkhakkhandhabhāvato.

Paññābhūminiddesavaṇṇanā niṭṭhitā.

Iti sattarasamaparicchedavaṇṇanā.

1. Diṭṭhivisuddhiniddesavaṇṇanā

Nāmarūpapariggahakathāvaṇṇanā

1. Yā visuddhiyo sampādetabbāti sambandho. Imesu yathāvicāritesu khandhādīsu vipassanāya bhūmibhūtesu dhammesu. Ganthassa uggaṇhanaṃ vācuggatakaraṇaṃ uggaho, parito sabbathāpi atthassa ñātumicchā paripucchā, savanupaparikkhādivasena tadatthassa manasikāravidhi, tadubhayavasena yasmā tatthapi ñāṇaṃ svāsevitaṃ hoti, tasmā vuttaṃ 『『uggahaparipucchāvasena ñāṇaparicayaṃ katvā』』ti, khandhādīsu sutamayaṃ ñāṇaṃ uppādetvāti attho. Vitthāritameva, tasmā tattha vitthāritanayānusārena sīlavisuddhi sampādetabbāti adhippāyo. Upacārasamādhipi appanāsamādhi viya vipassanāya adhiṭṭhānabhāvato cittavisuddhiyevāti āha 『『saupacārā』』ti. Veditabbāti attano santāne nibbattanavaseneva veditabbā. Evañhi tā paccakkhato viditā nāma honti, tasmā veditabbā sampādetabbāti vuttaṃ hoti. Veditabbāti vā samāpattisukhādhigamavasena anubhavitabbāti attho. Na hi kevalena jānanamattena cittavisuddhiyaṃ patiṭṭhito nāma hoti, na ca tattha apatiṭṭhāya uparivisuddhiṃ sampādetuṃ sakkāti.

Nāmarūpānaṃ yāthāvadassananti nāmassa, rūpassa ca vibhajja yathābhūtasabhāvadassanaṃ. Nāmaggahaṇena cettha vedanādīnaṃ catunnaṃ tebhūmakānaṃ khandhānaṃ gahaṇaṃ, na 『『viññāṇapaccayā nāmarūpa』』nti ettha viya viññāṇaṃ vinā, nāpi 『『nāmañca rūpañcā』』ti (dī. ni. 3.304, 352; dha. sa. dukamātikā 109) ettha viya sanibbānehi lokuttarakkhandhehi saddhinti daṭṭhabbaṃ.

我來為您直譯這段巴利文： 661.為什麼？因為若不用智慧之劍劈開此輪迴之輪，即使在夢中也沒有任何人能超越輪迴的恐怖，這是其關聯。無底的、無立足處的、難以越過的、難以超越的。如同雷電之輪，即如同雷電之圈。因為那只有摧毀，沒有不摧毀的運轉，如此輪迴之輪也只產生苦，所以稱為"永恒摧毀"。 不用智慧之劍劈開就沒有人能超越輪迴的恐怖，為顯示證明此義的經文而說"這也曾說"等。線的糾結為線團，如同線團般生起為線團生，為煩惱、業、果報所極度纏結，是其義。如鳥巢般生起為鳥巢生。如文奇草、巴巴加草般產生為文奇巴巴加生。據說這兩種草生長時糾結纏繞。因為沒有增長故為惡趣，因為是苦趣故為惡趣，因為從樂處墮落故為墮處，四種惡趣如"蘊的相續"等所說的輪迴不能超越。或者一切輪迴在此以無增長等義稱為惡趣等，因為只是苦蘊的緣故。 慧地解說完畢。 如是第十七品解說完畢。 18.見清凈解說 名色攝受論釋 662.應當成就的諸清凈，這是關聯。在這些如實觀察的蘊等作為觀智基礎的諸法中。記誦即是使成為口誦的學習，遍問即是以一切方式想要了知義理，以聽聞、觀察等方式作意其義理的方法，由於依這兩者在其中智也得到善修習，因此說"依學習詢問而修習智慧"，即是在蘊等中生起聞所成智的意思。已詳說，因此依彼處詳說的方法應當成就戒清凈，這是其意趣。近行定如同安止定因為是觀智的所依處而只是心清凈，故說"具近行"。應知即是應當以在自相續中生起的方式而知。如此它們才能稱為親證所知，因此說應知即是應當成就。或者應知即是應當以獲得定樂的方式體驗的意思。因為僅僅知道並不能稱為住立於心清凈，不住立於其中就不能成就上位清凈。 名色如實見即是分別見到名與色的如實自性。此處以名的概括是攝取欲界、色界、無色界的受等四蘊，不應理解為如"緣識有名色"中那樣不包含識，也不應理解為如"名與色"中那樣包含涅槃的出世間蘊。

1. Yāti pajjati etenāti yānaṃ, samathova yānaṃ samathayānaṃ, taṃ etassa atthīti samathayāniko. Jhāne, jhānūpacāre vā patiṭṭhāya vipassanaṃ anuyuñjantassetaṃ nāmaṃ, tena samathayānikena. 『『Ṭhapetvā nevasaññānāsaññāyatana』』nti idaṃ bhavaggadhammānaṃ ādikammikassa duppariggahatāya vuttaṃ. Lakkhaṇarasādivasena pariggahetabbā ñāṇena paricchijja gahetabbā, pariggahavidhi pana khandhaniddese (visuddhi. 2.421 ādayo) vuttā evāti adhippāyo. Ārammaṇābhimukhanamanaṃ ārammaṇena vinā appavatti, tena namanaṭṭhena, nāmakaraṇaṭṭhena vā. Vedanādayo hi arūpadhammā sabbadāpi ca phassādināmakattā pathavīādayo viya kesakumbhādināmantarānāpajjanato attanāva katanāmatāya nāmakaraṇaṭṭhena 『『nāma』』nti vuccanti. Atha vā adhivacanasamphasso viya adhivacanaṃ nāmaṃ antarena anupacitasambhārānaṃ gahaṇaṃ na gacchantīti nāmāyattaggahaṇatāya vedanādayo 『『nāma』』nti vuccanti, rūpaṃ pana vināpi nāmasavanaṃ attano ruppanasabhāveneva gahaṇaṃ gacchati. Vavatthāpetabbanti asaṅkarato ṭhapetabbaṃ, aññamaññaṃ, rūpena ca amissitaṃ katvā citte ṭhapetabbanti attho.

Nāmarūpapariggaho ca nāma yāvadeva tassa paṭinissajjanatthanti tadanurūpameva nidassanaṃ dassento 『『yathā nāmā』』tiādimāha. Ruppanatoti ettha ruppanaṭṭho 『『sītādivirodhipaccayasannipāte visadisuppattī』』tiādinā (visuddhi. mahāṭī. 2.432) khandhaniddesavaṇṇanāyaṃ vuttoyeva. Evaṃ visuṃ nāmapariggahaṃ, rūpapariggahañca dassetvā idāni ekajjhaṃ nāmarūpapariggahaṃ dassetuṃ 『『tato namanalakkhaṇa』』ntiādi vuttaṃ.

1. Iti arūpamukhena vipassanābhinivesaṃ dassetvā idāni rūpamukhena taṃ dassento 『『suddhavipassanāyāniko panā』』tiādimāha. Tattha samathayānikassa samathamukhena vipassanābhiniveso, vipassanāyānikassa pana samathaṃ anissāyāti āha 『『suddhavipassanāyāniko』』ti, samathabhāvanāya amissitavipassanāyānavāti attho. Ayameva vā samathayānikoti yathāvutto samathayāniko eva vā. Tena samathayānikassāpi rūpamukhena vipassanābhiniveso labbhati, na arūpamukhenevāti dasseti. Tesaṃ tesaṃ dhātupariggahamukhānanti 『『yaṃ thaddhalakkhaṇaṃ, ayaṃ pathavīdhātū』』tiādinā (visuddhi.

我來為您直譯這段巴利文： 663.以此行進故為乘，止即是乘為止乘，有此故為止乘者。這是安住于禪那或禪那近行而修習觀的人的名稱，即以彼止乘者。"除了非想非非想處"這是因為最高有的諸法對初學者難以攝取而說。以相、味等方式應當攝取，應當以智慧確定把握，但攝取方法在蘊的解說中已說，這是其意趣。趣向所緣是離開所緣就不運作，因為以彼趣向義，或以命名義。因為無色諸法受等和觸等始終都是名稱，不像地等那樣可以有發、瓶等其他名稱，由於以自身而有名稱，以命名義稱為"名"。或者如同表達觸是表達，名是沒有積集資具就不能被把握，因為受等以名為依而被把握故稱為"名"，而色即使沒有聽聞名也能以自身變壞性而被把握。應當確立即是應當不混雜地安立，與其他和色不混雜地安立於心中，這是其義。 名色攝取僅僅是爲了舍離它，為顯示與此相應的譬喻而說"譬如"等。從變壞性，此中變壞義以"在寒等相違緣會遇時生起不同"等在蘊的解說註釋中已說。如此顯示個別的名攝取和色攝取后，現在為顯示統一的名色攝取而說"從此趣向相"等。 664.如是顯示從無色門入觀后，現在為顯示從色門入觀而說"純觀乘者"等。其中止乘者從止門入觀，觀乘者不依止，故說"純觀乘者"，即是不與止禪修相混的觀乘，這是其義。或者即是此止乘者，即是如前所說的止乘者。由此顯示止乘者也可以從色門入觀，不僅僅從無色門。從彼彼界攝取門，即如"堅硬相是地界"等所說。

1.308) saṅkhepamanasikārādivasena vuttesu terasasu dhātupariggahamukhesu. Kammasamuṭṭhāno nāma keso cammabbhantaragato. Tatthevāti tasmiṃyeva kammasamuṭṭhāne kese. Kāyappasādassa viya bhāvassāpi sakalasarīrabyāpitāya 『『bhāvassa atthitāyā』』ti vuttaṃ. Puna tatthevāti tasmiṃyeva kesasaññite rūpasamudāye. Aparānipīti pubbe vuttāni kammasamuṭṭhānāni vīsati, imāni āhārasamuṭṭhānādīni catuvīsati rūpānīti sabbānipi catucattālīsa, tañca kho tattha labbhamānasantatisīsasāmaññena veditabbaṃ. 『『Catucattālīsā』』ti ca idaṃ saddassa aniyatattā vuttaṃ. Na hi sabbakālaṃ utucittato rūpaṃ uppajjantaṃ sasaddameva uppajjatīti. Evanti yathā kese, evaṃ lomādīsu catusamuṭṭhānikesu. Catuvīsatikoṭṭhāsesūti dvattiṃsāya koṭṭhāsesu vakkhamāne aṭṭha koṭṭhāse apanetvā catuvīsatikoṭṭhāsesu. Sedādīnaṃ ātapūpatāpādinā, cittavikārena ca uppajjanato te utucittasamuṭṭhānā vuttā.

Dvattiṃsakoṭṭhāsagatesu rūpesu pākaṭesu jātesu tadaññānipi pākaṭāni hontīti tānipi dassetuṃ 『『apare』』tiādi vuttaṃ. Tattha apare dasa ākārāti tejovāyokoṭṭhāsavasena apare dasa ākārā. Kammajeti bhūtakathanaṃ, na visesanaṃ asitādiparipācakassa tejassa akammajassa abhāvato. Tathā cittajeti ca ekantacittasamuṭṭhānattā assāsapassāsānanti keci, taṃ na, acittajasantāne pavattānaṃ utujabhāvato. Abbhantaraṭṭhā eva hi te cittajā, na bahiddhā, tasmā tattha 『『cittaje』』ti idaṃ visesanameva, ayañca attho heṭṭhā ānāpānakathāyaṃ vuttoyeva. Sesesūti santappanādivasena ceva uddhaṅgamādivasena ca pavattesu tejovāyokoṭṭhāsesu.

Cakkhudasakādīsu padhānarūpaṃ cakkhādayoti tesu labbhamānaṃ vatthudvārabhāvaṃ avayavakiccaṃ samudāye āropetvā vuttaṃ 『『vatthudvāravasena pañca cakkhudasakādayo』』ti. Vatthuvasena hadayavatthudasakañcāti yojetabbaṃ, ekayoganiddiṭṭhānampi ekadeso anuvattatīti. Sabbānipīti yathāvuttagaṇanāyaṃ catunnavuticatusatādhikāni sahassarūparūpāni. Koṭṭhāsāvayavānaṃ pana tadavayavakalāpānañca bhede gayhamāne ativiya tato bahutaro rūpabhedo hoti, so pana bhedo idha ādikammikassa duppariggahoti na gahetabbo.

Kāmaṃ vatthuvasenāpi arūpadhammā pākaṭā honti, dvāravasena pana pariggaho anākuloti katvā vuttaṃ 『『dvāravasena arūpadhammā pākaṭāhontī』』ti . Sabbasaṅgāhikavasena 『『ekāsīti lokiyacittānī』』ti vuttaṃ, lābhino eva pana mahaggatacittāni supākaṭāni honti. Avisesenāti sādhāraṇato. Phassādayo hi satta cetasikā cakkhuviññāṇādīhipi uppajjanato sabbacittuppādasādhāraṇā. Sabbepi teti ekāsīti lokiyacittāni, taṃsampayuttaphassādayoti sabbepi te arūpadhamme. Ārammaṇādivibhāgena pana cittuppādabhede gayhamāne tato bahutaro eva hoti, so pana idha nādhippeto.

我來為您直譯這段巴利文： 如"堅硬相是地界"等，在略作意等所說的十三種界攝取門中。業所生即是在皮內的發。就在彼處即是就在彼業所生髮中。由於如同身凈色，有分也遍及全身，故說"有有分"。再次就在彼處即是在彼稱為發的色聚中。其他即是前面所說的二十種業所生，這些食所生等二十四種色，總共四十四種，這應當依在彼處可得的相續總說而理解。說"四十四"是因為聲音的不確定性。因為不是任何時候從溫度和心生起的色都伴隨聲音生起。如是即是如在發中，如是在毛等四因所生中。在二十四部分即是在三十二部分中除去將要說的八個部分而在二十四部分中。由於汗等由熱等和心的變化而生起，所以說它們是溫度和心所生。 在三十二部分的諸色明顯生起時，其他也變得明顯，為顯示它們而說"其他"等。其中其他十種行相即是依火界風界部分而說的其他十種行相。業生是說元素，不是修飾語，因為消化所食等的火界不是業生的緣故。如是心生也是，有人說入出息是一向心所生，這不對，因為在無心相續中執行的是溫度所生。因為它們是內在的才是心生，不是外在的，因此在彼處"心生"這是修飾語，這義在前面入出息論中已說。在其餘即是在依熱等和上行等而執行的火界風界部分中。 在眼十法等中主要色是眼等，在它們中可得的所依門性、部分作用安立於聚合而說"依所依門有五眼十法等"。應當連線"依所依有心所依十法"，即使是一處所說的也應當隨順一分。一切即是如前所說計數中的一千四百九十四色法。但若取部分支分及其支分聚的差別，則色的差別遠遠更多，但那差別在此初學者難以攝取故不應取。 雖然依所依處無色法也變得明顯，但依門攝取不混亂，故說"依門無色法變得明顯"。依總攝說"八十一世間心"，但對獲得者大界心更加明顯。不分別即是共通。因為觸等七心所由於與眼識等一起生起而是一切心生共通。一切即是八十一世間心和與它相應的觸等一切無色法。但若取所緣等差別的心生差別則更多，但那在此不是所要。;

1. Assa cakkhupasādassa nissayabhūtā pana catasso dhātuyoti sambandho. Sahajātarūpāni tassa cakkhupasādassa icceva sambandho. Tatthevāti tasmiṃyeva sasambhāracakkhupadese. Anupādinnarūpānīti pubbe vuttarūpānaṃ upādinnarūpattā vuttaṃ, akammajarūpānīti attho. Sesānīti paṭhamaṃ cakkhuno vuttattā tato sesāni, tena pana saddhiṃ catupaññāsa rūpāni honti. Cakkhudasakādīsu ekassapi aggahetabbato 『『avasesāni tecattālīsa rūpānī』』ti vuttaṃ. Saddassa aniyatattā taṃ aggahetvā 『『tecattālīsa rūpānī』』ti vatvā puna utucittasamuṭṭhāne dve sadde gahetvā 『『pañcacattālīsā』』ti kecivādo dassito.

Avasesarūpānīti 『『dasa dhātuyo』』ti vutte dvādasa rūpadhamme ṭhapetvā avasesāni cha nipphannarūpāni. Rūparūpāneva hi idha pariggayhanti, na rūpaparicchedavikāralakkhaṇāni. Cakkhusannissayarūpārammaṇabhāvasāmaññena, cittabhāvasāmaññena ca kusalākusalavipākatāya duvidhampi cakkhuviññāṇaṃ cittantveva vuttaṃ. Evanti iminā 『『cakkhuṃ nissāyā』』tiādinā vuttaṃ, avuttañca 『『sotaṃ nissāyā』』tiādikaṃ saṅgaṇhāti. Manoviññāṇadhātūti etthapi 『『ekā』』ti padaṃ ānetvā sambandhitabbaṃ 『『ekā manoviññāṇadhātū』』ti. Aḍḍhena ekādasa aḍḍhekādasa, aḍḍhaṃ vā ekādasamaṃ etāsanti aḍḍhekādasa. Aḍḍhaṭṭhamāti etthāpi eseva nayo.

666.Cakkhudhātuyaṃ vuttanayenevāti 『『yaṃ loko setakaṇhamaṇḍalavicitta』』ntiādinā (visuddhi. 2.665) vuttanayena.

667.Idha bhikkhu imasmiṃ sarīreti ajjhattaṃ vipassanābhinivesadassanavasena vuttaṃ. Teneva hi ekasseva bhāvassa gahitattā 『『sattarasarūpāni sammasanupagānī』』ti āha. Sammasituṃ sakkuṇeyyāni sammasanaṃ upagacchantīti sammasanupagāni, sammasanīyānīti attho. Ākāra-ggahaṇena viññattidvayaṃ vuttaṃ, vikāra-ggahaṇena lahutādittayaṃ, itarena ākāsadhātūti vadanti. Ākāra-ggahaṇena pana viññattidvayena saddhiṃ lakkhaṇarūpamāha. Tampi hi rūpānaṃ uppajjanādiākāramattanti. Antaraparicchedoti taṃtaṃkalāpānaṃ asaṅkarakāraṇatāya antarabhūto paricchedo . Yadi na sammasanupagāni, ākārādimattāni ca, kathaṃ rūpānīti āha 『『apica kho』』tiādi.

我來為您直譯這段巴利文： 665.而作為此眼凈色所依的四界，這是關聯。俱生色是與彼眼凈色，這就是關聯。就在彼處即是就在彼具資具的眼處所。非所執受色是因為前面所說的色是所執受色而說，即是非業生色的意思。其餘即是因為先說眼的緣故，從彼其餘的，與彼一起成為五十四色。因為在眼十法等中連一個也不應取，故說"其餘四十三色"。因為聲音不確定，不取它而說"四十三色"，再取溫度和心所生的兩種聲音而說"四十五"，這是某些人的說法。 余色即是說"十界"時，除去十二色法后餘下的六種完成色。因為在此只攝取真實色，不攝取色的邊際、變化、相。由於依眼和緣色所緣的共通性，以及心的共通性，善不善異熟兩種眼識都稱為心。如是以此"依眼"等所說和未說的"依耳"等都包含在內。意識界在此也應當帶入"一"字連線為"一意識界"。十一個半為十一又半，或者它們的第十一個是半個故為十一又半。七個半在此也是同樣的方法。 666.如在眼界所說的方法即是如"世間白黑輪雜飾"等所說的方法。 667.此比丘在此身即是依內觀入處的顯示而說。因此由於取一種有而說"十七色是可思維的"。能夠思維、到達思維故為可思維的，即是應當思維的意思。以行相的攝取說兩種表色，以變化的攝取說輕快等三種，以其他說虛空界，如是他們說。但以行相的攝取說與兩種表色一起的相色。因為那也只是諸色生起等的行相。中間邊際即是作為彼彼色聚不混雜因的中間邊際。如果不是可思維的，只是行相等，如何是色？為此說"但是"等。

1. Evaṃ dvācattālīsāya koṭṭhāsānaṃ vasena vitthārato rūpapariggahaṃ tadanusārena vitthārato eva nāmapariggahaṃ vibhāvetvā tato saṃkhittasaṃkhittatarasaṃkhittatamavasena, aṭṭhārasadhātuvasena, dvādasāyatanavasena, pañcakkhandhavasena ca rūpārūpapariggahaṃ dassetvā atisaṃkhittanayenāpi dassetuṃ 『『yaṃ kiñci rūpa』』ntiādi vuttaṃ.

Yathā ca dhātuādivasena, evaṃ indriyasaccapaṭiccasamuppādavasenapi rūpārūpapariggaho veditabbo. Kathaṃ? Indriyavasena tāva cakkhādīni pañca, itthipurisindriyāni cāti satta indriyāni rūpaṃ, manindriyaṃ, pañca vedanindriyāni, saddhādīni pañca cāti ekādasa nāmaṃ, jīvitindriyaṃ nāmañca rūpañca, pacchimāni tīṇi idha anadhippetāni lokuttarattā. Dukkhasaccaṃ nāmañca rūpañca, samudayasaccaṃ nāmaṃ, itarāni idha nādhippetāni lokuttarattā. Paccayākāre ādito tīṇi aṅgāni nāmaṃ, catutthapañcamāni nāmañca rūpañca, chaṭṭhasattamaaṭṭhamanavamāni nāmaṃ, dasamaṃ nāmañceva nāmarūpañca, pacchimāni dve paccekaṃ nāmañca rūpañcāti evaṃ tattha tattha vuttanayānusārena indriyasaccapaccayākāravasenapi nāmarūpapariggaho kātabbo. Evaṃ pana nāmarūpapariggahassa vibhāgena kathane payojanaṃ heṭṭhā vuttameva.

我來為您直譯這段巴利文： 668.如是依四十二部分的方式廣說色攝取，隨順彼而廣說名攝取后，從此依最略、更略、最極略的方式，依十八界的方式，依十二處的方式，依五蘊的方式顯示色無色攝取，為顯示極略方式而說"任何色"等。 如依界等方式，如是也應當依根、諦、緣起的方式了知色無色攝取。如何？首先依根而言，眼等五種和女根男根為七根是色，意根、五受根和信等五根為十一根是名，命根是名和色，后三種在此不意趣因為是出世間。苦諦是名和色，集諦是名，其他在此不意趣因為是出世間。在緣起中開始三支是名，第四第五是名和色，第六第七第八第九是名，第十是名和名色，后二支各自是名和色，如是依彼彼所說方法隨順而依根、諦、緣起的方式也應當作名色攝取。如是以分別方式說名色攝取的作用在前已說。

1. Kāmaṃ vedanādīsu arūpadhammesu na uttaruttarā viya purimapurimā sukhumā, tathāpi saṅghaṭṭanena vikāraāpajjanake rūpadhamme upādāya sabbepi te sukhumā evāti āha 『『sukhumattā arūpaṃ na upaṭṭhātī』』ti. Sammasitabbanti sammadeva lakkhaṇādito vīmaṃsitabbaṃ. Manasikātabbanti tathā citte ṭhapetabbaṃ. Pariggahetabbanti paricchedakārikāya paññāya paricchijja gahetabbaṃ. Vavatthapetabbanti aññamaññaṃ asaṅkarato vinicchitabbaṃ. Assāti yogino . Suvikkhālitanti suvisodhitaṃ. Ādikammikassa hi kammaṭṭhānaṃ pariggaṇhantassa yāva dhammā suparibyattaṃ na upatiṭṭhanti, tāva te tappaṭicchādakasammohabalena abhibhūtā avisuddhā nāma honti, asaṅkarato upaṭṭhānābhāvato aññamaññañca jaṭitā. Yadā pana sammasanādividhinā taṃ vibhūtaṃ hoti, tadā te suvikkhālitā, nijjaṭā ca nāma honti. Tenāha 『『yathā yathā hī』』tiādi. Ādikammikassa arūpadhammā yebhuyyena rūpadhamme ārabbha pavattanākārena gahaṇaṃ gacchantīti katvā vuttaṃ 『『tadārammaṇā arūpadhammā』』ti. Teneva hi heṭṭhā 『『tassevaṃ pariggahitarūpassa dvāravasena arūpadhammā pākaṭā hontī』』ti vuttaṃ, na vatthuvasenāti.

Idāni rūpapariggaho arūpapariggahassa upāyo, upatthambho cāti yathāvuttamatthaṃ upamāhi pakāsetuṃ 『『yathā hī』』tiādi vuttaṃ. Mukhanimittanti mukhassa paṭibimbaṃ. Tatridaṃ upamāsaṃsandanaṃ – cakkhumā puriso viya yogāvacaro, tassa cakkhu viya yogino kammaṭṭhānapariggāhakañāṇaṃ, ādāsaṃ viya rūpapariggaho, mukhanimittaṃ viya arūpapariggaho, ādāsassa aparisuddhakālo viya rūpapariggahassa avikkhālitakālo, tadā mukhanimittassa apaññāyanaṃ viya rūpapariggahassa avisuddhatāya arūpadhammānaṃ anupaṭṭhānaṃ, ādāsassa punappunaṃ parimajjanaṃ viya rūpapariggahassa punappunaṃ visodhanaṃ, suparimajjite ādāse subyattaṃ mukhanimittassa paññāyanaṃ viya suvikkhālite nijjaṭe rūpapariggahe arūpadhammānaṃ suṭṭhu upaṭṭhānanti. Iminā nayena telatthikopamādīsupi yathārahaṃ upamāsaṃsandanaṃ veditabbaṃ. Tilapiṭṭhanti tilacuṇṇaṃ. Katakaṭṭhinti katakabījaṃ. Kalalakaddamanti tanukaddamaṃ.

Tappaccanīkakilesāti tassa arūpadhammapariggāhakañāṇassa vibandhabhāvena paṭipakkhabhūtā sammohādikilesā. Ucchuādiupamāsu idaṃ mukhamattassa dassanaṃ – yathā ucchurasaṃ gahetukāmo ucchūni ucchuyante pakkhipitvā ekavāraṃ dvivāraṃ yantakkamanamattena ucchurase anikkhamante na ucchūni chaḍḍetvā gacchati, yathā vā core gahetvā tehi katakammaṃ jānitukāmo dvattippahāramattena tesu tamatthaṃ akathentesu na te muñcati, yathā vā pana godammako goṇaṃ dametukāmo dhure taṃ yojetvā ekavāraṃ dvivāraṃ tasmiṃ pathena agacchante na vissajjeti, yathā ca dadhiṃ manthetvā navanītaṃ gahetukāmo dadhikalasiyaṃ manthaṃ pakkhipitvā sakiṃ, dvikkhattuṃ vā manthassa bhamanamattena navanīte anuppajjante na dadhiṃ chaḍḍeti, yathā vā pana macche pacitvā khāditukāmo ekavāraṃ dvivāraṃ aggidānamattena macchesu apaccantesu na te chaḍḍeti. 『『Atha kho naṃ punappunaṃ parimajjatī』』ti ettha vuttanayānusārena 『『atha kho naṃ ucchuyante punappunaṃ uppīḷetī』』tiādinā sabbattha upamattho yojetabbo.

Arūpadhammānaṃ upaṭṭhānākārakathāvaṇṇanā

我來為您直譯這段巴利文： 669.雖然在受等無色法中，後後的不像前前的那樣微細，但是相對於由相觸而生變化的色法，它們全都是微細的，所以說"因微細故無色不顯現"。應當思維即是應當從相等徹底觀察。應當作意即是應當如是安立於心中。應當攝取即是應當以決定作用的慧確定把握。應當確立即是應當不混雜地決定。他的即是瑜伽行者的。清洗乾淨即是善凈。因為初學者攝取業處時，只要諸法不清晰顯現，就被遮蔽它們的愚癡力所制服而成為不清凈，因為不能不混雜地顯現而相互纏結。但當以思維等方法使它變得明顯時，它們就成為清洗乾淨、無纏結。因此說"因為如是"等。由於對初學者無色法多數是緣色法的執行方式而被把握，所以說"緣彼的無色法"。因此在前面說"如是攝取色者，依門無色法變得明顯"，而不是依所依處。 現在為以譬喻顯示色攝取是無色攝取的方法和支援而說"譬如"等。面相即是面的影像。這是譬喻的對應 - 有眼者如同瑜伽行者，他的眼如同瑜伽者的業處攝取智，鏡子如同色攝取，面相如同無色攝取，鏡子不清凈時如同色攝取未清洗時，那時面相不明顯如同色攝取不清凈時無色法不顯現，再三擦拭鏡子如同再三清凈色攝取，善擦拭的鏡子中面相清晰顯現如同在清洗乾淨無纏結的色攝取中無色法善顯現。以此方法在求油譬喻等中也應當依情況了知譬喻對應。芝麻粉即是芝麻末。迦他迦即是迦他迦種子。稀泥即是薄泥。 對它相反的煩惱即是對彼無色法攝取智以障礙而成為對立的愚癡等煩惱。在甘蔗等譬喻中這只是顯示開端 - 如想取甘蔗汁者將甘蔗放入甘蔗榨中一次兩次轉動時甘蔗汁不出來也不丟棄甘蔗而去，或如抓到盜賊想知道他們所做之事一二次打擊時他們不說也不放他們走，或如牛調教師想調教牛將它套在軛上一次兩次它不走在道路上也不放棄它，或如攪拌酪想取生酥將攪拌棒放入酪瓶中一次兩次轉動時生酥不生也不丟棄酪，或如想煮魚來吃一次兩次生火時魚不熟也不丟棄它們。如在"而再三擦拭它"中所說的方法，應當以"而在甘蔗榨中再三壓榨它"等方式在一切處配合譬喻的意義。 無色法顯現方式論釋。

1. Ākirīyanti abhimukhā honti etehīti ākārā, arūpadhammānaṃ upaṭṭhānassa mukhabhūtā phusanānubhavanavijānanappakārāti āha 『『arūpadhammā tīhi ākārehi upaṭṭhahantī』』tiādi. Ārammaṇe pavattamānesu cittacetasikesu asatipi pubbāpariye phusanalakkhaṇo phasso, tattha sabbapaṭhamaṃ abhinipatanto viya hotīti vuttaṃ 『『paṭhamābhinipāto phasso』』ti. Tenassa phusanākārena supākaṭabhāvena upaṭṭhānaṃ dasseti. Phasse pana upaṭṭhite yasmiṃ ārammaṇe so phasso, tassa anubhavanalakkhaṇā vedanā, sañjānanalakkhaṇā saññā, āyūhanalakkhaṇā cetanā, paṭivijānanalakkhaṇaṃ viññāṇanti imepi pākaṭā hontīti āha 『『taṃsampayuttā vedanā』』tiādi. Evaṃ salakkhaṇasaṅkhepato catudhātuvavatthānavasena phassamukhena arūpapariggahaṃ dassetvā idāni vitthārato catudhātuvavatthānavasena taṃ dassetuṃ 『『tathā kese』』tiādi vuttaṃ. Tattha kese pathavīdhātūti kesasaṅkhāte pathavīkoṭṭhāse pathavīdhātu. Lakkhaṇavibhattito hi dhātuvavatthānadassanametaṃ.

Punapi dvinnaṃ dhātuvavatthānānaṃ vasena vedanāmukhena arūpapariggahaṃ dassetuṃ 『『ekassā』』tiādi vuttaṃ. Tattha tassa rasānubhavanakavedanāti thaddhabhāvasaṅkhātassa phoṭṭhabbasabhāvassa anubhavanavasena pavattavedanā.

Aparassāti etthāpi vuttanayeneva sambandho veditabbo. Tattha ārammaṇapaṭivijānananti thaddhatāsaṅkhātaphoṭṭhabbārammaṇapaṭivijānanaṃ. Kāyadvārābhinihataṃ, kevalaṃ vā manodvārikajavanaviññāṇamāha. Tañhi 『『pathavīdhātu kakkhaḷalakkhaṇā』』ti paṭivijānāti, itaraṃ pana kakkhaḷalakkhaṇapaṭivijānanamattamevāti.

Eteneva upāyenāti yvāyaṃ salakkhaṇasaṅkhepato, salakkhaṇavibhattito ca dhātuvavatthānavasena rūpapariggahaṃ dassetvā tattha ṭhitassa phassādimukhena arūpapariggaṇhanupāyo dassito, eteneva upāyena. Kammasamuṭṭhānakeseti catusamuṭṭhānakesato niddhārite kammasamuṭṭhānakese. Kakkhaḷalakkhaṇātiādinā nayenāti ādi-saddena na kevalaṃ 『『paggharaṇalakkhaṇā āpodhātū』』tiādinā lakkhaṇavisesena saddhiṃ dhātvantarāniyeva, atha kho ekasamuṭṭhānādibhedāni koṭṭhāsantarānipīti daṭṭhabbaṃ. Tenevāha 『『dvācattālīsāya dhātukoṭṭhāsesū』』ti. Sabbaṃ nayabhedaṃ anugantvāti yvāyaṃ dvācattālīsāya dhātukoṭṭhāsesu pathavīdhātuādīnaṃ lakkhaṇādito vavatthāpanavasena nānāvidho rūpapariggahanayo vutto, taṃ sabbaṃ nayabhedaṃ nayavisesaṃ anugantvā, cakkhudhātuādīsu rūpapariggahamukhesu arūpapariggahadassanavasena yojanā kātabbāti adhippāyo. Tatridaṃ yojanāmukhamattadassanaṃ – ekassa tāva 『『cakkhudhātu rūpābhighātārahabhūtappasādalakkhaṇā, daṭṭhukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇā vā』』tiādinā (dha. sa. aṭṭha. 600) nayena dhātuyo pariggaṇhantassa 『『paṭhamābhinipāto phasso, taṃsampayuttā vedanā』』ti sabbaṃ yojetabbaṃ. Tathā 『『yathāvuttalakkhaṇāya cakkhudhātuyā rasānubhavanakavedanā vedanākkhandho』』tiādi yojetabbaṃ. Tathā 『『yathāvuttalakkhaṇā cakkhudhātū』』ti, 『『ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho』』tiādinā sabbaṃ yojetabbaṃ. Āyatanādivasena rūpapariggahamukhesupi eseva nayo.

我來為您直譯這段巴利文： 670.以此趣向故為行相，是無色法顯現的門-觸、體驗、了知的方式，所以說"無色法以三種行相顯現"等。在緣所執行的心心所中，即使沒有前後，觸以觸相為特相，在那裡好像最先衝擊，所以說"最初衝擊是觸"。由此顯示它以觸的行相、善顯明的狀態而顯現。但當觸顯現時，觸所緣的那個所緣，受以體驗為相，想以了知為相，思以策動為相，識以了別為相，這些也變得明顯，所以說"與它相應的受"等。如是依自相略說以四界差別而依觸門顯示無色攝取后，現在為廣說依四界差別而顯示它而說"如是在發"等。其中在發中地界即是在稱為發的地部分中的地界。因為這是依相分別而顯示界差別。 再次為依兩種界差別而依受門顯示無色攝取而說"一者"等。其中彼味體驗受即是依體驗堅硬性質的觸所生性而執行的受。 另一者在此也應當依所說方法了知關聯。其中所緣了別即是了別堅硬性質的觸所緣。說身門所擊的或僅是意門速行識。因為那了別"地界以堅硬為相"，但其他只是堅硬相的了別而已。 以此方法即是已依自相略說和自相分別以界差別而顯示色攝取，顯示在此住立者以觸等門攝取無色的方法，以此方法。在業所生髮即是在從四因所生髮中確定的業所生髮。以堅硬為相等的方法，以等字不僅包含"流動為相是水界"等與特相一起的其他界，也應當理解為一因生等差別的其他部分。因此說"在四十二界部分中"。隨順一切方法差別即是在四十二界部分中已說的地界等以相等確立的種種色攝取方法，隨順彼一切方法差別、方法特別，應當依眼界等色攝取門而顯示無色攝取作配合，這是其意趣。這裡只是顯示配合的門 - 首先對一者以"眼界以適合色撞擊的清凈大種為相，或以欲見為因的業所生大種清凈為相"等方法攝取諸界者，"最初衝擊是觸，與它相應的受"應當配合一切。如是"受蘊是體驗如說相的眼界之味的受"等應當配合。如是"如說相的眼界"和"識蘊是了別所緣的識"等應當配合一切。在依處等色攝取門中也是此方法。

1. Yathā nāma heṭṭhimajhānaṃ subhāvitaṃ vasībhāvaṃ pāpitameva uparijhānassa pādakaṃ padaṭṭhānaṃ hoti, na paṭiladdhamattaṃ, evaṃ rūpapariggaho suvisuddho nijjaṭo niggumbo eva arūpapariggahassa pādakaṃ padaṭṭhānaṃ hoti, na avisuddho, tasmā rūpārūpassa ekadesepi anupaṭṭhite so avisuddho eva nāma hoti, pageva bahūsu anupaṭṭhitesūti dassento āha 『『sace hī』』tiādi. Pabbateyyā gāvī viya bālā abyattā akhettaññū.

Khaggenāti khaggaggena. Samugganti mañjūsāsadisaṃ mahāsamuggaṃ. Apariggahitakammaṭṭhānassa avibhattaṃ viya upaṭṭhahantampi nāmarūpaṃ vibhattasabhāvameva, tassa ca vibhāgo kammaṭṭhānapariggahesu pākaṭo hotīti ca dassanatthaṃ samuggavivaraṇaṃ, yamakatālakandaphālanañca nidassanabhāvena vuttaṃ. Yamakatālakandañhi bhinnasantānampi abhinnaṃ viya upaṭṭhāti, evaṃ rūpārūpadhammāti. Sabbepi tebhūmake dhamme nāmañca rūpañcāti dvedhā vavatthapetīti ettha kiñcāpi sabba-saddo anavasesapariyādāyako, nāmarūpabhāvo pana aññamaññavidhuroti na tadubhayaṃ samudāyavasena parisamāpayetabbaṃ, tasmā 『『yadettha namanalakkhaṇaṃ, taṃ nāmaṃ. Yaṃ ruppanalakkhaṇaṃ, taṃ rūpa』』nti evaṃ dvedhā vavatthapetīti attho. Evaṃ vavatthapentoyeva ca tadubhayavinimuttassa tebhūmakadhammesu kassaci dhammassa abhāvato 『『sabbepi tebhūmakadhamme nāmañca rūpañcāti dvedhā vavatthapetī』』ti vuccati. 『『Nāmañca rūpañcā』』ti eteneva tassa duvidhabhāve siddhe 『『dvedhā vavatthapetī』』ti idaṃ nāmarūpavinimuttassa aññassa abhāvadassanatthaṃ. Tenevāha 『『nāmarūpamattato uddha』』ntiādi. 『『Sabbepi tebhūmake dhamme』』ti pana sabbaggahaṇañcettha sammasamanupagassa dhammassa anavasesetabbatāya vuttaṃ. Tañhi anavasesato pariññeyyaṃ ekaṃsato virajjitabbaṃ, tato ca cittaṃ virājayaṃ pamocetabbaṃ. Tenāha bhagavā –

『『Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā』』ti (saṃ. ni.

我來為您直譯這段巴利文： 671.如同下禪善修已達自在才是上禪的基礎近因，而不是剛獲得的，如是色攝取清凈無纏結無密叢才是無色攝取的基礎近因，不是不清凈的，因此在色無色的一分也不顯現時它就是不清凈，何況在多分不顯現時，為顯示這點而說"因為如"等。如山中牛一樣愚鈍不明瞭不知田地。 以劍即是以劍尖。盒子即是如匣子般的大盒子。為顯示未攝取業處者雖然顯現為未分別的名色實是已分別的自性，它的分別在業處攝取中變得明顯，所以以打開盒子和劈開孿生芭蕉莖作為譬喻。因為孿生芭蕉莖雖然是斷開的相續也顯現如同未斷開，如是色無色法。把一切三地諸法分別為名和色，此中雖然一切字是無餘的遍攝義，但名色性是相互矛盾的，所以不應當依聚合而完成這兩者，因此"此中凡是趣向相的是名，凡是變壞相的是色"，如是分別為二，這是其義。如是分別者也因為在三地諸法中沒有超出這兩者的任何法，所以說"把一切三地諸法分別為名和色"。以"名和色"這已成就它是二種，"分別為二"這是為顯示沒有離開名色的其他。因此說"超過名色"等。而這裡"一切三地諸法"的一切攝取是說應觀察的法不應遺漏。因為那應當無餘地遍知，一向地離染，從彼使心離染解脫。因此世尊說： "諸比丘，不證知、不遍知一切，不使心於彼離染、不斷，不能盡苦。諸比丘，但證知、遍知一切，使心於彼離染、斷，能盡苦。"（相應部......

4.26-27).

Yadi tebhūmakaṃ dhammajātaṃ anavasesato gahitaṃ 『『nāmarūpa』』nti, yaṃ ito bāhirakehi padatthabhāvena parikappitaṃ, seyyathidaṃ – pakatiādi drabyādi jīvādi kāyādi. Tattha kathaṃ paṭipajjitabbanti? Ummattakavipallāsasadise asammāsambuddhapavedite kā tattha aññā paṭipatti aññatra ajjhupekkhanato. Atha vā tepi nāmarūpantogadhabhāvābhāvavasena nicchitā evāti veditabbā. Kathaṃ? Pakati, mahā, ahaṃkāro, tammattāni, indriyāni, bhūtāni, purisoti ete pakatiādayo. Tattha samabhāvena pavattamānānaṃ sattarajatamasaṅkhātānaṃ sukhadukkhamohānaṃ samudāyo pakati, padhānanti ca vuccati. Sattamattasampavedanīyo mahā, buddhīti keci. Sattarajādīsu abhimāno ahaṃkāro, asmimattāti keci. Saddaphassarūparasagandhā tammattāni aññamaññavisiṭṭhānaṃ pathavīādīnaṃ ekuttaratādassanato ekuttarāni tammattānīti vijjhavāsiekalakkhaṇehi tammattehi ekalakkhaṇā visesā sajiyanti, sukhumabhāvena pana nesaṃ sampavesanato ekuttaratāti keci. Sotādīni pañca savanādivuttikāni buddhindriyāni, vacanādānavicaraṇussaggānandakiccāni vācādīni pañca kammindriyāni. Mano antokaraṇaṃ, itaraṃ bāhirakaraṇaṃ. Gandhādīhi āraddhāni pathavīudakaaggivāyuākāsāni bhūtāni, cetanāsabhāvo purisoti evaṃ pakatiādīni sarūpato veditabbāni.

Tattha hi pakati tāva sukhadukkhamohamattatāya nāmaṃ, samavisamabhāvāpattito aniccā, dukkhā, saṅkhatā ca āpannā. Mahāpi 『『tasmā aliṅgato liṅgavisesāmatto mahā uppajjatī』』ti vacanato, buddhibhāvānujānanato ca nāmaṃ, aniccaṃ, saṅkhatameva ca āpannaṃ. 『『Tasmā mahato cha visesā sajiyantī』』ti sakkate vacanato 『『asmī』』ti gahaṇanimittabhāvānujānanena ahaṃkāro abhimānoti katvā nāmaṃ, tato eva aniccasaṅkhatabhāvāpatti cassa siddhā. Itaraṃ tammattapañcakaṃ gandharasarūpaphassasaddabhāvānujānanato rūpaṃ, arūpanti pana kāpilānaṃ micchābhinivesamattaṃ. Te hi soḷasa visesā pañca bhūtāni, ekādasindriyāni bhūtehi bhūtavisesānīti gandhāditammattehi tannissayāni pathavīāpotejovāyoākāsasaṅkhātāni bhūtāni icchitāni. 『『Tabbisesā ca nānājātikā ahaṃkārato ca indriyānī』』ti vacanato sotakāyacakkhujivhāghānavācāpāṇipādapāyūpatthāni ceva mano cāti ekādasindriyāni.

我來為您直譯這段巴利文： 如果三地法類被無餘地攝取為"名色"，那麼外道所設想為實在的,譬如 - 勝性等、物質等、生命等、身體等。在其中應當如何行持呢？對於如同狂亂顛倒相似的非正等覺所說，除了捨棄之外還有什麼其他行持？或者應當了知它們也是依是否包含在名色中而確定。如何？勝性、大、我慢、唯量、諸根、諸大、神我,這些是勝性等。其中以平等狀態執行的樂、苦、癡稱為三德的集合為勝性,也稱為主要。大是七量所能感知的,有人說是覺。在三德中的我執是我慢,有人說是我量。聲、觸、色、味、香是唯量,因為顯示地等相互差異的一一增上,所以是一一增上的唯量。有人說由於與具單一相的唯量相同而生單一相的差別,但由於它們以微細狀態相入故一一增上。耳等五種有聞等作用的是覺根,語等五種有說話、取、行走、排泄、喜樂作用的是業根。意是內器官,其他是外器官。由香等所成的地、水、火、風、虛空是大種,以思為自性的是神我,如是應當了知勝性等的自性。 其中首先勝性以樂、苦、癡為量故是名,由於達到平等不平等狀態故成為無常、苦、有為。大也由於"因此從無相生起有相差別的大"的說法,以及允許覺性故是名,而且成為無常、有為。由於在數論中說"因此從大生起六種差別",以及允許"我是"的執取因相故我慢是我執,如是是名,由此它的無常有為性也成就。其他五種唯量由於允許是香、味、色、觸、聲性故是色,說是無色只是迦毗羅外道的邪執著而已。因為他們所欲的十六種差別是五大種,十一根是由大種所成的大種差別,所以由香等唯量而有地、水、火、風、虛空稱為大種為它們的所依。由於說"它們的差別是種種性質的,和從我慢有諸根",所以耳、身、眼、舌、鼻、語、手、足、大小便道以及意為十一根。

Tattha mano nāmaṃ, itarāni sabbāni rūpaṃ. Vācāti cettha atthāvajotakassa akkharasamudāyassa gahaṇaṃ. Imesaṃ pana dhammino dhammassa anaññatthassa icchitattā siddhāva aniccatā pariṇāmapakkhe, abhibyattipakkhepi yadi tabbisayañāṇuppādena abhibyañjanaṃ siddhāva aniccatā, atha tato pubbepi ñāṇaṃ attheva. Akkhabyattivādo pana siyāti idamettha disāmattaṃ. Drabyaguṇakammasāmaññavisesasamavāyā drabyādikā. Tattha pathavī āpo tejo vāyu ākāso kālo disā attā manoti nava drabyāni. Sadda rūpa rasa gandha phassa saṅkhā parimāṇāni puthūtva saṃyoga viyoga paratvā paratva buddhi sukha dukkha icchā dosa payatta gurutva dravatva sneha vegā saṅkhārā diṭṭhā ceti evamete tevīsati guṇā. Ukkhepanaṃ avakkhepanamākucanaṃ pasāraṇaṃ gamanamiti pañca kammāni. Aññamaññavisiṭṭhesu avisiṭṭhamabhidhānaṃ paccayo hoti. Saṃ-iti yato drabyaguṇakammesu sā atthi evāti etaṃ mahāsāmaññaṃ. Pathavīādīsu anuvattibyāvuttibuddhinimittaṃ drabyatvādi, taṃ yathā drabyatva guṇatva kammatva ghaṭatvādi, eso sāmaññaviseso. Iha tantesu paṭo, kapālesu ghaṭoti iheti yato hetuhetuphalānaṃ sambandho samavāyoti vutto, samavāyoti evamete drabyādikā.

Tattha pathavī āpa teja vāyū bhūtarūpaṃ, ākāsaṃ tesaṃ abhāvamattaṃ, paricchedo vā, candasūriyādiparivattanaṃ, dhammappavattiñca upādāya paññattimattaṃ kālo. Tathā disā, attā ca. Mano nāmaṃ. Saddarūparasagandhā rūpameva. Tathā phasso bhūtattayasabhāvato. Saṅkhā ekādikā taṃ taṃ upādāya paññattimattaṃ. Tathā avayavasamudāye guṇavisesavasena, saṇṭhānavisesavasena vā mahantaṃ dīghaṃ, tabbipariyāyato aṇu rassanti bhinnalakkhaṇadesesu puthutvanti. Bhinnadesajānaṃ sahabhāve saṃyogoti. Tadapāye viyogoti. Samānadisādesagatānaṃ rūpānaṃ mahadabbantarānaṃ vasena paramaparanti paññattimattaṃ. Buddhisukhadukkhaicchādosapayattā nāmameva. Gurutva dravatva snehavegā rūpadhammānaṃ pavattivisesato gahetabbākārā. Itaro saṅkhāro ñāṇassa pavattiviseso. Adiṭṭhopi dhammādhammabhāvato nāmameva. Ukkhepanaṃ avakkhepanaṃ ākucanaṃ pasāraṇaṃ gamananti rūpadhammānaṃ pavattimattaṃ. Sadisāsadisatāyaṃ sāmaññavisesasaññā, ayuttasambandhe samavāyasamaññāti drabyādīnampi nāmarūpantogadhatā daṭṭhabbā.

我來為您直譯這段巴利文： 其中意是名，其他一切是色。此中語是指表達義理的字聚的執取。因為這些法與法非為他義而欲求，所以在變異論中無常性已成就，在顯現論中如果以彼所緣智生而顯現,無常性也已成就，那麼在此之前也有智。但是字顯論可能存在，這裡只是方向而已。物、德、業、共相、差別、和合為物等。其中地、水、火、風、虛空、時、方、我、意為九種物。聲、色、味、香、觸、數、量、多性、結合、分離、遠性、近性、覺、樂、苦、欲、瞋、勤、重性、流動性、粘著性、速度、行為、見等如是這些是二十三種德。上舉、下降、收縮、伸展、行走為五種業。在相互差異中無差異的表述是因。"有"即在物德業中它存在,這是大共相。在地等中隨轉、差別、覺的因相是物性等,如物性、德性、業性、瓶性等,這是差別共相。如線上中布,在甕片中瓶,如是因為說因果的關係是和合,如是這些是物等。 其中地、水、火、風是大種色,虛空是它們的無性而已,或是邊際,時是依日月等運轉和法的執行而假立而已。如是方位和我。意是名。聲色味香即是色。如是觸因為是三大種的自性。一等的數只是依彼彼而假立而已。如是在部分聚合中依德的差別或形狀的差別是大和長,與此相反是微和短,故在不同相的處所是多性。在不同處所生者的共存是結合。在彼離去是分離。依處於同一方向的色的大中間的遠近只是假立而已。覺、樂、苦、欲、瞋、勤唯是名。重性、流動性、粘著性、速度是應當從色法執行的差別而把握的行相。其他行為是智的執行差別。不見也因為是法非法性故唯是名。上舉、下降、收縮、伸展、行走只是色法的執行而已。在相似不相似中是共相差別想,在不相應關係中是和合想,如是應當見到物等也包含在名色中。

Jīvājīvabandha puñña pāpāsava saṃvaranijjaravimokkhā jīvādikā. Tattha jīvoti attā. Puggaladhammādhammākāsakālesu ajīvasaññā. Tesu saddaphassarūparasagandhasaṇṭhānabandhabhedasukhumaparaaparāghātappabhācchāyojjākatamāni puggalalakkhaṇanti puggalo rūpaṃ rūpadhammānaṃ pavattiākāramattato. Dhammādhammā jīvapuggalānaṃ gatiṭṭhitimattatāya tadavisiṭṭhā . Ākāsakālā paññattimattaṃ. Bandho 『『kammapuggalantarasaṃyogo』』ti vacanato tehi anañño. Puññapāpāni nāmanti pākaṭameva. 『『Kammapuggalānamāsavo』』ti vacanato puññāpuññasambhave āsavasamaññāti tato avisiṭṭho āsavo. 『『Āsavanirodho saṃvaro』』ti vacanato paṭipakkhena puññāpuññanirodho saṃvaro. 『『Kammaphalappavattiyā pakatiyā appavatti nijjaro』』ti vacanato vipākanirodhanimittaṃ nijjaro. Mokkhopi 『『sabbakammavimokkho』』ti vacanato kammapuggalajīvaviyogo. Tattha kammapuggalānaṃ saddādilakkhaṇatāya rūpamattatā puññāpuññamattatāya arūpatā. Jīvo ca arūpamattamevāti ayaṃ drabyamokkho. Bhāvamokkho pana jīvassa rāgādibhāvāpariṇāmo rāgādayo nāmamevāti jīvādayopi nāmarūpantogadhā eva.

Kāyappavattigatijātibandhāpavaggā kāyādikā. Tattha pathavīāpatejavāyuattasukhadukkhesu kāyasamaññā. Tadavisiṭṭhā pavattigatijātibandhāpavaggā, 『『bhāvoti attho, kāyoti anatthantara』』nti vacanato kāyato aññaṃ kiñci natthi. 『『Pavattisaññā kiriyāsaṃyogavibhāgesū』』ti vacanato gatiādippakārena pavattā pathavīādayo eva pavatti upacāro. 『『Tasmiṃ anatthantara』』nti vacanato kāyato anaññā suramanujapetatiracchānanarakūpapattiyo gatiyo. Tāsu purimāpurimāvisiṭṭho gatīsu jātassa nicchayopi pavattimattanti tato anaññā kaṇhanīlarattapītasukkaatisukkasaṅkhātā jātiyo. Tā uttaruttaravisiṭṭhā aññāṇamoharāgadosatatvāsandassanappāyā sukkajāti, antā accantavimuttā avagāhitatvā cāti sukkajāti. 『『Dosesu bandhasamaññā』』ti vacanato aññāṇādilakkhaṇassa bandhassa jīvato anaññatā. Aññāṇādidosābhāvato apavaggasiddhīti kāyādayopi nāmarūpamattameva.

Yopi tattha tattha 『『puriso attā jīvo』』tiādipariyāyehi vutto attapadattho, sopi yathārahaṃ nāmarūpamattaṃ upādāya paññatto, nāmarūpamattameva vā. Tena vuttaṃ 『『tepi nāmarūpantogadhabhāvābhāvavasena nicchitā evā』』ti.

Sambahulasuttantasaṃsandanākathāvaṇṇanā

672.Soti so vipassanākammiko yogāvacaro. Evanti vuttappakāraparāmasanaṃ. Yāthāvasarasatoti yathābhūtasabhāvato. Nāmarūpaṃ vavatthapetvā etamatthaṃ saṃsandetvā vavatthapetīti sambandho. Lokasamaññāyapi pahānatthāya, pageva 『『satto jīvo』』ti pavattanakamicchābhinivesassāti adhippāyo. Nāmarūpamattatāya avinicchatattā, santānādighanabhedassa ca akatattā abhinivesena vinā samūhekattaggahaṇavasena 『『satto』』ti pavatto sammoho sattasammoho. Tassa vikkhambhanā asammohabhūmi. Sambahulasuttantavasenāti 『『yathāpī』』tiādinā idha vuttānaṃ, avuttānañca 『『rūpañca hidaṃ, mahāli, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyyā』』ti (saṃ. ni.

我來為您直譯這段巴利文： 命、非命、束縛、福、罪、漏、防護、損耗、解脫是命等。其中命即是我。在補特伽羅、法、非法、虛空、時中有非命想。在它們中聲、觸、色、味、香、形狀、束縛、差別、微細、遠近、打擊、光明、影、明暗為補特伽羅相,故補特伽羅是色,因為只是色法的執行行相。法非法因為只是命和補特伽羅的趣向和住立故與彼無差別。虛空和時只是假立。束縛因為說"業與補特伽羅的結合"故與彼等無差別。福和罪是名,這是明顯的。因為說"業和補特伽羅的漏"故在福非福生起中有漏想,故漏與彼無差別。因為說"漏的止息是防護"故防護是以對治而止息福非福。因為說"業果執行的自性不執行是損耗"故損耗是以果報止息為因。解脫也因為說"一切業的解脫"故是業、補特伽羅、命的離別。其中業和補特伽羅因為以聲等為相故只是色,因為只是福非福故是無色。命只是無色而已,這是物的解脫。但命的離染等狀態的變化是狀態的解脫,染等唯是名,故命等也包含在名色中。 身、執行、趣、生、束縛、解脫是身等。其中在地、水、火、風、我、樂、苦中有身想。執行、趣、生、束縛、解脫與彼無差別,因為說"狀態即是義,身不是其他義"故除了身沒有任何其他。因為說"在作用結合分離中有執行想"故以趣等方式執行的只是地等即是執行的假名。因為說"在彼中沒有其他義"故趣向天人、餓鬼、畜生、地獄的投生與身無差別。在它們中與前前無差別的在趣向中生者的決定也只是執行,故稱為黑、青、赤、黃、白、極白的諸生與彼無差別。它們後後差異,白生以無知、癡、貪、瞋、真實的顯示為邊,最終解脫以通達真實為邊即是白生。因為說"在過失中有束縛想"故以無知等為相的束縛與命無差別。因為無無知等過失故解脫成就,如是身等也只是名色而已。 在彼彼處用"人、我、命"等同義詞所說的我義,也是依各自情況假立為名色而已,或者只是名色。因此說"它們也是依是否包含在名色中而確定"。 多經對應論釋 672.他即是那個修習毗婆舍那的瑜伽行者。如是即是指前說的方式。從真實性質即是從如實自性。建立名色后對應此義而建立,這是關聯。為斷除世間共許,何況"有情、命"等執行的邪執著,這是意趣。因為不確定只是名色性,未破壞相續等密集,所以無執著而依聚合一性執取而執行的"有情"的癡是有情癡。它的鎮伏是無癡地。依多經即是依"譬如"等在此所說的和未說的"摩訶利,如果此色是我,此色就不會導致病"等（相應部......;

3.59; mahāva. 20) evamādinā sambahulānaṃ suttantānaṃ vasena. 『『Nāmarūpamattamevā』』tiādinā vuttamevatthaṃ sandhāyāha 『『etamattha』』nti.

Aṅgasambhārāti aṅgasambhārahetu. Tannimittaṃ taṃ amuñcitvā sati eva tasmiṃ 『『satto』』ti vohāro.

Agārantvevāti yathā kaṭṭhādīni paṭicca upādāya tesaṃ nāmaṃ vissajjetvā agāramicceva saṅkhaṃ samaññaṃ gacchati, evaṃ aṭṭhiādīni paṭicca upādāya tesaṃ nāmaṃ vissajjetvā rūpaṃ sarīramicceva saṅkhaṃ gacchatīti yojanā.

Dukkhameva sambhotīti dukkhadukkhatādibhedaṃ tividhaṃ dukkhameva sambhavati, yathāpaccayaṃ uppajjati, tadeva dukkhaṃ khaṇaṭṭhitipabandhaṭṭhitivasena tiṭṭhati ceva khaṇanirodhaāyukkhayanirodhādivasena nirujjhati cāti attho. Idāni dukkhamevāti evakārena nivattitamatthaṃ dassetuṃ 『『nāññatrā』』tiādi vuttaṃ. Tassattho – yathāvuttaṃ dukkhaṃ ṭhapetvā tato aññaṃ kiñci dhammajātaṃ na sambhavati, yo 『『satto』』ti vā 『『jīvo』』ti vā vucceyya, sabbena sabbaṃ abhāvā kuto tassa nirodhoti.

Upamāhināmarūpavibhāvanākathāvaṇṇanā

673.Ekenākārena saṇṭhitesūti yena pakārena akkhādīsu sanniviṭṭhesu rathasamaññā, tena ekena ākārena samavaṭṭhitesu ekajjhaṃ rāsikatesu . Evamevanti sannivesavisiṭṭhe avayavasamudāye santānavasena pavattamāne yathā 『『ratho gehaṃ muṭṭhi vīṇā senā nagaraṃ rukkho』』ti vohāramattaṃ, paramatthato pana rathādi nāma kiñci natthi, evamevaṃ. Upādānakkhandhesūti upādānakkhandhasaññitesu rūpārūpadhammesu samuditesu santānavasena pavattamānesu 『『satto jīvo』』ti vohāramattaṃ, paramatthato pana satto vā jīvo vā natthīti yāthāvato jānanaṃ. Idaṃ yathābhūtadassanaṃ 『『diṭṭhivisuddhī』』ti vuccati.

我來為您直譯這段巴利文： 3.59（大品20）等等的多經的教導。關於"只是名色"等所說的義理而說"此義"。 因支分即是因為支分的原因。以彼為因不捨離它而僅在彼中有"有情"的言說。 正如房屋即是如依止木等而舍離它們的名稱而稱為房屋、共許,如是依止骨等而舍離它們的名稱而稱為色、身體,這是配合。 只生苦即是隻生起苦苦等差別的三種苦,隨緣而生,那苦依剎那住立、相續住立而住,依剎那滅、壽盡滅等而滅,這是其義。現在為顯示以"只"字所遮遣的義而說"非余"等。其義是 - 除了如上所說的苦之外,不生起任何其他法類,那會被稱為"有情"或"命",由於一切的無所有,如何有它的滅呢？ 以譬喻顯明名色論釋 673.依一行相建立即是以軸等安置的那種方式而有車的共許,以那一個行相安立、合為一堆。正如是即是在以安置為差別的部分聚合中依相續而執行時,如有"車、屋、拳、琵琶、軍隊、城市、樹"的言說而已,但第一義諦中沒有任何稱為車等的東西,正如是。在取蘊中即是在稱為取蘊的色無色法聚合中依相續而執行時,有"有情、命"的言說而已,但第一義諦中沒有有情或命,如是如實了知。這如實見稱為"見清凈"。

674.Tassāti sattoti gahitassa attano. Vināsanti niruddhassa vināsaṃ. Avināsanti avinassanaṃ, niccatanti attho. Dvayavaseneva hi attavādino ṭhitā, sassato attā, ucchijjatīti vā, ekaccasassatavādopi ettheva samavaruddhoti. Avināsaṃ anujānantoti buddhiādīnaṃ dhammānaṃ vināsaṃ icchantopi 『『dhammī nicco kūṭaṭṭho』』ti attano vināsābhāvaṃ anujānanto. Sassateti sassatagāhe. Patati katavināsaakatabbhāgamādidosappasaṅgatoti adhippāyo. Khīranvayassāti khīrassa anvayabhūtassa, phalabhūtassāti attho. Tadanvayassāti tassa attano anvayabhūtassa aññassa kassaci abhāvato. Olīyati nāmāti 『『sassato attā』』ti abhinivesena bhavābhirato hutvā bhavanirodhato saṅkocanaṃ āpajjanto bhaveyeva nilīyati nāma. Atidhāvati nāmāti tattha tattheva hi bhave attā ucchijjatīti ucchedavādī 『『ucchijjati attā』』ti gaṇhanto paraṃ maraṇā santaṃ bhavaṃ 『『natthī』』ti atikkamanto atidhāvati nāmāti vadanti. Kilesanirodhe pana kammassa avipaccanato bhavanirodhe icchitabbe tathā aggahetvā 『『taṃ taṃ bhavavisesaṃ āgamma attā ucchijjatīti evaṃ bhavanirodho hotī』』ti gaṇhanto taṃ atidhāvati nāma.

Pariyuṭṭhitāti abhibhūtā. Cakkhumantoti yathābhūtadassanasaṅkhātena ñāṇacakkhunā cakkhumanto.

Kāmabhavādibhedo bhavo āramitabbaṭṭhena ārāmo etesanti bhavārāmā. Tasmiṃ bhave ratā abhiratāti bhavaratā. Bhave sammodaṃ āpannāti bhavasammuditā. Tīhipi padehi bhavassādagadhitatāva vuttā. Cittaṃ na pakkhandatīti bhavassādagadhitattā eva bhavanirodhāvahe dhamme cittaṃ na anuppavisati. Nappasīdatīti na okappati. Na santiṭṭhatīti na patiṭṭhahati. Nādhimuccatīti na adhimuccati.

Aṭṭīyamānāti dukkhāpiyamānā. Harāyamānāti lajjamānā. Jigucchamānāti hīḷentā. Vibhavanti ucchedaṃ. Abhinandantīti vuttaabhinandanākāradassanaṃ 『『yato kira bho』』tiādi.

Bhūtanti khandhapañcakaṃ. Tañhi yathāsakaṃ paccayehi jātattā, paramatthato vijjamānattā ca bhūtanti vuccati. Bhūtatoti yathābhūtasabhāvato, salakkhaṇato, sāmaññalakkhaṇato ca.

我來為您直譯這段巴利文： 674.它即是被執取為有情的我。滅即是已滅的滅。不滅即是不滅失,即是常性,這是其義。因為我論者只依兩種方式而住立,我是常的或斷滅,一分常論也包含在此中。允許不滅即是雖然欲求覺等諸法的滅,但允許"法者常住不變"而我無滅。在常見即是在常執。陷入已作滅、未作得等過失之過,這是意趣。乳的隨行即是乳的隨行物,是果,這是其義。它的隨行即是因為沒有作為彼我的隨行的任何他物。稱為陷入即是以"我是常"的執著而樂於有,達到對有的滅的退縮而稱為只潛住于有中。稱為超越即是說因為在彼彼有中我斷滅故,執著"我斷滅"的斷見論者超越死後的有而說"無",稱為超越。但因為在煩惱滅時業不成熟故應當欲求有的滅,不如是執取而執著"依某某特殊的有而我斷滅,如是有滅",稱為超越它。 遍起即是被征服。有眼即是以稱為如實見的慧眼而有眼。 欲有等差別的有是他們所樂處義的園林故為樂有者。在彼有中喜樂歡喜故為愛有者。在有中到達歡喜故為有歡喜者。以三種句都只是說執著有的樂味。心不投入即是因為執著有的樂味故心不進入導向有滅的法。不凈信即是不確信。不安住即是不建立。不勝解即是不勝解。 苦惱即是被逼惱。羞恥即是慚愧。厭惡即是輕視。無有即是斷滅。歡喜即是顯示如說的歡喜行相"尊者,因為從"等。 已生即是五蘊。因為彼依各自因緣已生故,第一義諦中存在故,稱為已生。從已生即是從如實自性、自相和共相。;

1. Evaṃ sattagāhato avalīyanātidhāvanadose, yathābhūtadassanato nibbidādiguṇe ca suttavaseneva dassetvā idāni nāmarūpamattepi gamanādiattakiccasiddhiṃ dassetuṃ 『『tasmā』』tiādi vuttaṃ. Tattha tasmāti yasmā 『『asmī』』ti vā 『『aha』』nti vā gāhassa vatthubhūto satto nāma natthi, paramatthato nāmarūpamattameva, tasmā. Sace koci attā nāma natthi, kathamidha nāmarūpamatte gamanādiattakiccasiddhīti codanaṃ sandhāyāha 『『dāruyanta』』ntiādi. 『『Khāyatī』』ti etena yathā nijjīve dārumayayante abbhantare vattamānassa jīvassa vasena saīhassa sabyāpārassa viya upaṭṭhānamattaṃ paccayavisesato, evaṃ nijjīve nāmarūpamatte paccayavisesato gamanādiattakiccasiddhīti saīhassa sabyāpārassa viya upaṭṭhānanti dasseti.

Saccatoti bhūtato, paramatthatoti attho. Suññaṃ jīvena yantamiva abhisaṅkhataṃ paccayavasena pavattīti adhippāyo. Dukkhassa puñjo niccāturatāya tiṇakaṭṭhasadiso attasuññatāyāti attho. Etaṃ nāmarūpaṃ.

Yamakanti yugaḷakaṃ. So ca kho yamakabhāvo aññamaññasannissitabhāvenāti āha 『『ubho aññoññanissitā』』ti. Tato eva ca ekasmiṃ bhijjamānasmiṃ ubho bhijjanti. Na hi kadāci pañcavokārabhave rūpe nirujjhante arūpaṃ anirujjhantaṃ, arūpe vā nirujjhante rūpaṃ anirujjhantaṃ atthi. Svāyaṃ bhaṅgo paccayā paccayanirodheneva, nāmarūpanirodhoti attho. Paccayāti vā paccayabhūtā, aññamaññassa paccayā hontāpi ubho bhijjantiyevāti attho.

676.Daṇḍābhihatanti visesanena daṇḍaṃ, daṇḍābhighātassa paccayaṃ purisavāyāmañca dasseti, bheriyā pana visesitabbatā saddassa asādhāraṇakāraṇatāya. Teneva hi 『『aññā bherī』』ti bherīyeva gahitā, na daṇḍādayo. Adissamānarūpatāya saddaṃ nāmaṭṭhāniyaṃ katvā 『『evameva』』ntiādinā upamāsaṃsandanaṃ karoti.

Na cakkhuto jāyareti na cakkhāyatanato niggacchanavasena jāyanti. Na hi cakkhāyatanassa paccayabhāvūpagamanato pubbe phassapañcamakā labbhanti, na ca padesavanto, yena te tato niggaccheyyuṃ. Tenevāha 『『puñjo natthi anāgate』』ti (mahāni. 10). Na rūpatoti etthāpi eseva nayo. 『『No ca ubhinnamantarā』』ti idaṃ pana tesaṃ arūpadhammattā appadesatāya vuttaṃ. Kevalaṃ pana yasmiṃ khaṇe paccayasamavāyo, tadā uppajjanamattamevāti āha 『『hetuṃ paṭicca pabhavanti saṅkhatā』』ti, cakkhurūpālokamanasikārādibhedaṃ dhammajātaṃ nissāya paccayabhūtaṃ kāraṇaṃ labhitvā tehi samecca sambhūya katattā saṅkhatā phassādayo dhammā uppajjantīti attho. Tassā pana dhammānaṃ uppattiyā pākaṭaṃ rūpadhammapavattiṃ dassento 『『yathāpi saddo pahaṭāya bheriyā』』ti āha. Phassapañcamaggahaṇañcettha pākaṭaarūpadhammānaṃ dassanaṃ. Sesagāthāsupi eseva nayo.

Vatthurūpāti hadayavatthuto. Tannissayānaṃ arūpadhammānaṃ bahubhedattā sāmaññavohārena te dassetuṃ 『『saṅkhatā』』ti vuttaṃ.

我來為您直譯這段巴利文： 675.如是依經顯示從有情執著的退縮超越過失,以及從如實見的厭離等功德后,現在為顯示在只是名色中也成就行走等我的作用而說"因此"等。其中因此即是因為沒有稱為"我是"或"我"執著的所緣的所謂有情,第一義諦中只是名色,所以。如果沒有所謂的任何我,如何在只是名色中成就行走等我的作用?針對這個責難而說"木機關"等。以"顯現"表示如同在無命的木製機關內執行的命者以力用的顯現只是依特殊因緣,如是在無命的只是名色中依特殊因緣成就行走等我的作用,如以力用的顯現。 從真實即是從存在,即是從第一義諦的意思。空無命如同機關依因緣運轉,這是意趣。苦的堆積因為常苦故如草木,因為空無我,這是其義。這名色。 雙即是一對。而且那雙性是以相互依止性,所以說"兩者互相依止"。正是從此當一者壞滅時兩者都壞滅。因為在五蘊有中色滅時無色未滅,或無色滅時色未滅是從未有的。此滅是以因緣、因緣滅而已,即是名色滅的意思。或者因緣即是成為因緣,雖然成為互相的因緣兩者也都滅,這是其義。 676.被杖擊即是以差別詞表示杖和杖擊的因緣以及人的精進,而鼓則應當被差別為聲音的不共因。正是因此取"其他鼓"即是鼓,而不是杖等。因為形色不可見而把聲音放在名的位置,以"正如是"等作譬喻的對應。 不從眼生即是不以從眼處流出的方式而生。因為在成為眼處的因緣之前不得到以觸為第五者,也非有處所,故它們不能從彼流出。正是因此說"未來無堆積"(大義釋10)。不從色,在此中也是此理。但"不在兩者中間"這是因為它們是無色法無處所而說。但是隻在得到因緣和合的剎那才只是生起而已,所以說"有為諸法依因緣而生",依止眼色光明作意等差別的法類作為因緣而獲得因,由於以彼等和合而作成故,有為的觸等諸法生起,這是其義。為顯示彼諸法生起的明顯色法執行而說"如鼓被擊時的聲音"。此中取以觸為第五是顯示明顯的無色法。在其他偈中也是此理。 從所依色即是從心所依。因為依彼的無色法有多種差別,故以共稱來顯示它們而說"有為"。;

677.Nittejanti tejahīnaṃ ānubhāvarahitaṃ. Yathā pana taṃ nittejaṃ, taṃ dassetuṃ 『『na khādatī』』tiādi vuttaṃ. Na hi aññathā saddahanussahanādīsu nāmaṃ 『『nitteja』』nti sakkā vattuṃ, nāpi rūpaṃ sandhāraṇābandhanādīsu. Teneva hi 『『rūpaṃ nitteja』』nti vatvā 『『na hi tassa khāditukāmatā』』tiādi vuttaṃ. 『『Atha kho』』tiādinā byatirekavasenāpi nāmarūpānaṃ nittejataṃyeva vibhāveti. Aññamaññasannissayena hi nāmarūpassa attakiccasiddhipi paccekaṃ asamatthatāvibhāvanameva. Tathā hi nāmarūpassa attasuññatā, nirīhatā, byāpāravirahatā ca suṭṭhutaraṃ pākaṭā honti.

Kathaṃ pana paccekaṃ asamatthānaṃ samuditabhāve samatthatā hoti? Asāmaggiyaṃ ahetūnaṃ sāmaggiyampi ahetubhāvāpattito. Na hi paccekaṃ daṭṭhuṃ asakkontānaṃ andhānaṃ satampi sahassampi samuditaṃ daṭṭhuṃ sakkotīti codanaṃ sandhāyāha 『『imassa panatthassā』』tiādi. Imaṃ upamaṃ udāharanti aṭṭhakathācariyā upamāyapi asiddhassa atthassa sādhetabbato. Tenevāha 『『upamaṃ te karissāmi, upamāyapidhekacce viññū purisā bhāsitassa atthaṃ jānantī』』ti (saṃ. ni.

我來為您直譯這段巴利文： 677.無力即是缺乏力量、無有威力。為顯示它如何無力而說"不食"等。因為在信、忍等中不能說名是"無力",色在支援、束縛等中也不能。正是因此說"色無力"后而說"因為它沒有想要吃的慾望"等。以"然而"等也以相違的方式顯明名色的無力性。因為以相互依止而成就名色的自性作用也是顯明各自的無能性。如是名色的空無我性、無作為性、無造作性就更加明顯。 但是如何各自無能而在和合狀態中有能力？因為在不和合中無因,在和合中也成為無因。因為各自不能見的百個或千個盲人聚集也不能見,針對這個責難而說"對此義"等。諸註釋師引用此譬喻因為應當以譬喻成就未成就的義。正是因此說"我將為你作譬喻,有些智者依譬喻而知所說的義"(相

2.67). Tuṭṭhahaṭṭhoti yadipāhaṃ cakkhukaraṇīyaṃ kātuṃ na sakkomi, pādakaraṇīyaṃ pana kātuṃ sakkomi, tvañca cakkhukaraṇīyaṃ, tasmā amhākaṃ ubhinnaṃ sahitānañca vasena icchitadesasampatti sijjhatīti tuṭṭhahaṭṭho jaccandho. Tattha jaccandhotiādi upamopameyyasaṃsandanaṃ. Dhammānaṃ attalābho parapaṭibaddhoti vattabbameva natthi tato pubbe avijjamānattā, paṭiladdhattalābhassāpi parapaṭibaddhameva atthakiccanti dassetuṃ 『『na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattatī』』ti vuttaṃ. Tesaṃ nāmarūpānaṃ aññamaññaṃ nissāya uppatti vā pavatti vā na ca na hotīti jaccandhapīṭhasappiupamāya sādhitamatthaṃ nigamento 『『asāmaggiyaṃ ahetūnaṃ sāmaggiyampi ahetukabhāvāpattito』』ti yathāvuttassa hetuno anekantikabhāvaṃ vibhāveti.

Paradhammavasānuvattinoti paresaṃ attato aññesaṃ hetupaccayasaṅkhātānaṃ dhammānaṃ vasena anuvattanasīlā. Attadubbalāti attanā dubbalā asamatthā. Parapaccayatoti paresaṃ dhammānaṃ paccayabhāvato. Etena janakapaccayaṃ vadati. Tenevāha 『『jāyare』』ti. Paraārammaṇatoti paresaṃ dhammānaṃ ārammaṇabhāvato. Etena upatthambhakapaccayaṃ vadati. Paccayaggahaṇaṃ vā rūpāpekkhaṃ, ārammaṇaggahaṇaṃ nāmāpekkhaṃ. 『『Paradhammehī』』ti idaṃ ārammaṇapaccayānaṃ visesanaṃ. Purimatthena hi vuttamevatthaṃ pacchimatthena pākaṭaṃ karoti. Pabhāvitāti uppāditā.

Nāvāyantikūpamāyapi nāmarūpānaṃ avasavattitaṃ vibhāvetuṃ 『『yathāpī』』tiādinā tisso gāthā vuttā. Nissāyāti patiṭṭhāya. Yantīti gacchanti. Manusse nissāyāti netubhūte niyāmakakammakārakādimanusse apassāya. Na hi tesaṃ araṇaggahaṇalaṅkārasaṇṭhāpanaudakussiñcanādikiriyāya vinā nāvā icchitadesaṃ pāpuṇāti. Ubhoti aññamaññaṃ nāvaṃ nissāya manussā, manusse nissāya nāvāti attho.

Evanti vuttappakārena. Nānānayehīti paṭhamādīnaṃ sattannaṃ jhānānaṃ, tesaṃ upacārānañca vasena cuddasa arūpapariggahamukhāni, catudhātuvavatthāne vuttānaṃ terasannaṃ dhātupariggahamukhānaṃ dhātāyatanakhandhamahābhūtavasena, idha vuttānaṃ avuttānañca indriyasaccapaṭiccasamuppannānaṃ vasena samavīsati rūpapariggahamukhāni, tāni paccekaṃ 『『phasso vedanā citta』』nti imesaṃ sammukhabhāvena upaṭṭhitānaṃ tiṇṇaṃ arūpadhammānaṃ vasena tiguṇitāni samasaṭṭhi, cuddasa arūpapariggahamukhāni, tāni cāti catusattatiyā nāmarūpapariggahanayehi ceva sambahulasuttantarathagehamuṭṭhivīṇāsenārukkhadāruyantanaḷakalāpibherijaccandhapaṅguḷanāvāmanussūpamāhi ca nāmarūpapamattatāvavatthāpananayehi ca. Sattasaññaṃ abhibhavitvāti anādikālabhāvitaṃ khandhapañcake attagāhaṃ vikkhambhetvā. Nāmarūpānaṃ yāthāvadassananti 『『idaṃ nāmaṃ, ettakaṃ nāmaṃ, na ito bhiyyo. Idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito bhiyyo』』ti ca tesaṃ lakkhaṇasallakkhaṇamukhena dhammamattabhāvadassanaṃ. Attadiṭṭhimalavisodhanato diṭṭhivisuddhīti veditabbaṃ. Etassevāti nāmarūpassa yāthāvadassanasseva.

Diṭṭhivisuddhiniddesavaṇṇanā niṭṭhitā.

Iti aṭṭhārasamaparicchedavaṇṇanā.

1. Kaṅkhāvitaraṇavisuddhiniddesavaṇṇanā

Paccayapariggahakathāvaṇṇanā

我來為您直譯這段巴利文： 2.67)。歡喜愉悅即是"如果我不能做眼所應做的,但能做足所應做的,而你能做眼所應做的,所以依我們二人和合的力量能成就所欲去處",生盲者如是歡喜愉悅。其中生盲者等是譬喻和所譬事的對應。諸法的自體得到依他繫縛不必說,因為在此之前不存在,即使已得到的自體也是作用依他繫縛,為顯示這點而說"不以自力生起,不在種種作用中執行"。那些名色互相依止而有生起或執行,不是沒有,以生盲和跛子的譬喻證成此義而結論說"因為在不和合中無因,在和合中也成為無因",顯明如上所說因的不確定性。 隨順他法力即是隨順他的、異於自的因緣所稱諸法之力的習性。自弱即是以自身弱而無能。從他緣即是從他法的緣性。以此說生因緣。正是因此說"生起"。從他所緣即是從他法的所緣性。以此說支援緣。或者說緣是關於色,說所緣是關於名。"以他法"這是所緣緣的差別。以後義顯明以前義所說的義。被生即是被生起。 以船伕譬喻顯明名色的無自在性而說"譬如"等三偈。依止即是立足。去即是行走。依止人即是依止作為導者的舵手、工人等人。因為沒有他們的持槳、裝飾、船舶安置、注水等作用,船不能到達所欲去處。兩者即是互相依船的人,依人的船,這是其義。 如是即是以所說的方式。以種種方法即是依初等七禪及其近行而有十四種無色攝取門,依四界差別所說的十三種界攝取門的界處蘊大種,以及此中所說未說的根諦緣起而有二十種色攝取門,它們各別依"觸、受、心"這些現前顯現的三種無色法而三倍成為六十,十四種無色攝取門,及彼等,如是以七十四種名色攝取方法以及以眾多經中的車、屋、拳、琵琶、軍隊、樹、木機關、蘆束、鼓、生盲、跛子、船、人的譬喻等建立只是名色性的方法。克服有情想即是鎮伏無始以來所修習的在五蘊中的我執。名色如實見即是"此是名,如是多名,不過於此。此是色,如是多色,不過於此"以及以觀察它們的相為門而見只是法性。應當知道因為清凈我見之垢故是見清凈。只是這即是隻是名色的如實見。 見清凈義釋釋文結束。 如是第十八品釋文。 19.度疑清凈義釋釋文 緣攝取論釋

1. Anantaraniddiṭṭhāya diṭṭhivisuddhiyā visayabhāvena dassitattā 『『etassevā』』ti vuttaṃ, na tadaññato visesanatthaṃ tadaññasseva abhāvato. Ajjhattaṃ vā hi vipassanābhiniveso hotu bahiddhā vā, ajjhattasiddhiyaṃ pana lakkhaṇato sabbampi nāmarūpaṃ anavasesato pariggahitameva hotīti. Paccayapariggahenāti hetumhi karaṇavacanaṃ. Paccayapariggahahetu hissa addhattayakaṅkhāvitaraṇaṃ hotīti, karaṇe vā etaṃ karaṇavacanaṃ paccayapariggahassa sādhakatamabhāvato kaṅkhāvitaraṇakiriyāya. Yadā hissa suparisuddho nijjaṭo niggumbo paccayapariggaho sijjhati, tadānena kaṅkhā vitarīyatīti. Vitaritvāti atikkamitvā, vikkhambhetvāti attho. Taṃ pana ñāṇaṃ tathādhigataṃ vasībhāvappattaṃ jhānaṃ viya yogino santāne pabandhavasena pavattatīti katvā vuttaṃ 『『ṭhitaṃ ñāṇa』』nti.

Tanti kaṅkhāvitaraṇavisuddhiṃ. Taṃ sampādetukāmo āpajjatīti sambandho. Yāthāvato diṭṭhaṃ nāmarūpaṃ tividhadukkhatāyogato rogo viya. Paccayā cassa rogasamuṭṭhānaṃ viya upaṭṭhahantīti imamatthaṃ dassento 『『yathā nāma…pe… pariyesatī』』ti āha. Saṃsāradukkhanimuggassa santānassa tato vimocetukāmatāvasena anukampitabbatā labbhatīti tamatthaṃ dassetuṃ 『『yathā vā panā』』tiādi vuttaṃ. Evameva ṭhite yadeke vadanti 『『anukampetabbakumārakadassanena tassa mātāpituāvajjanaṃ idha anudāharaṇaṃ nirodhetabbatāya nāmarūpassa anukampitabbatābhāvato』』ti, tadapāhataṃ hoti. Avassañcetaṃ evaṃ icchitabbaṃ, aññathā veneyyapuggalasantāne satthu mahākaruṇāpavatti eva vicāretabbā siyā. Mandabuddhitāya mandaṃ. Vuḍḍhataropi koci mandabuddhi hotīti tato visesanatthaṃ 『『kumāra』』nti vuttaṃ. Yo koci paṭhamavaye vattamāno 『『kumāro』』ti vuccatīti tato visesanatthaṃ 『『dahara』』nti vuttaṃ. Evampi yo ādhāvitvā paridhāvitvā vicāraṇako taruṇadārako, sopi 『『daharo』』ti vuccatīti tato nivattanatthaṃ 『『uttānaseyyaka』』nti vuttaṃ. Catūhipi padehi karuṇāyitabbataṃyeva dasseti. Āpajjatīti karoti.

Yathā panassa hetupaccayapariyesanāpatti hoti, taṃ dassetuṃ 『『so』』tiādi vuttaṃ. Tattha byatirekamukhena attho sādhito sammadeva sādhito hotīti ahetukabhāvaṃ tāva paṭikkhipanto 『『na tāvidaṃ nāmarūpaṃ ahetuka』』nti vatvā tattha kāraṇamāha 『『sabbatthā』』tiādinā. Hetumantarena sati sambhave sabbadhammānaṃ hetuabhāvo samānoti sabbasamānatā siyā, tathā ca sati sotapadesādīsu, bahiddhā ca cakkhuviññāṇādihetuabhāvoti sabbattha, cakkhādīnaṃ uppattito pubbe, paribhedato uddhañca hetuabhāvoti sabbadā ca andhādīnaṃ arūpīnaṃ, asaññīnañca hetuabhāvoti sabbesañca cakkhuviññāṇādīhi bhavitabbaṃ, hetuabhāvā visesato tañca natthīti āha 『『sabbattha sabbadā sabbesañca ekasadisabhāvāpattito』』ti. Nidassanamattañcetaṃ yadidaṃ 『『cakkhuviññāṇādīsu hī』』ti. Yattakā loke visesā, tehi sabbesaṃ, sabbakālañca bhavitabbanti adhippāyo. Ādi-saddena vā tesampi gahaṇaṃ katamevāti daṭṭhabbaṃ. Tasmā ahetukabhāve visiṭṭhatāya asambhavo evāti sabbattha ekasadisabhāvāpattito, sabbadā ekasadisabhāvāpattito, sabbesaṃ ekasadisabhāvāpattitoti paccekaṃ sambandho veditabbo. Evaṃ ahetubhāve paṭisiddhe visamahetuvādī vadeyya 『『na idaṃ ahetukaṃ kiñcarahi sahetukaṃ, kena pana hetunā sahetukanti? Issarādinā』』ti.

我來為您直譯這段巴利文： 678.因為顯示是緊接著所說見清凈的對象而說"只是這",不是爲了區別于其他,因為沒有其他的存在。因為不論內觀的修習是在內或在外,當成就內時,一切名色從相上都已被完全攝取了。以緣攝取即是因的具格語。因為由於緣攝取而有三世的度疑故,或者這是具格語作為工具,因為緣攝取是度疑作用最有效的工具。因為當他完成清凈無糾纏無蔓藤的緣攝取時,由此度脫疑惑。度即是超越,即是鎮伏的意思。而那智如同已如是證得的禪那達到自在一樣,在瑜伽行者相續中以相續方式執行,故說"住立智"。 它即是度疑清凈。欲成就它而趣入,這是關聯。如實所見的名色因為具有三種苦性如同病。它的諸緣如同病的生起而顯現,顯示此義而說"譬如......尋求"。能得到沉沒在輪迴苦中的相續因欲使其從中解脫而應當悲愍,為顯示此義而說"或者如"等。如是安立時某些人說"此處不舉悲愍嬰孩的譬喻而使其父母注意,因為名色是應當滅的故無可悲愍性",這被否定。而且這必須如是欲求,否則應當考察世尊的大悲在所化有情相續中的執行。因愚鈍性而愚鈍。有些長者也是愚鈍,為區別於此而說"童子"。任何住在初期者稱為"童子",為區別於此而說"幼小"。如是也有跑來跑去遊玩的年幼兒童稱為"幼小",為遮遣此而說"仰臥者"。以四個詞都只是顯示應當悲愍性。趣入即是作。 為顯示他如何趣入尋求因緣,而說"他"等。其中以差別的方式而成就義很好地成就,所以首先否定無因性而說"這名色不是無因的",並說明其中的原因以"一切處"等。若無因而有生起,則一切法無因相同,如是則在耳處等和外在的眼識等無因,在眼等生起之前和壞滅之後等一切時都無因,對所有盲等無色者和無想者等眼識等都無因,因為無因故特別沒有那個差別,故說"在一切處、一切時、一切者成為一樣性"。這只是舉例說"因為在眼識等中"。意思是凡是世間的差別,對一切者在一切時都應當如是。或者以"等"字也攝取了它們,應當如是見。因此在無因性中不可能有特殊性,所以應當了知各別關聯說在一切處成為一樣性,在一切時成為一樣性,對一切者成為一樣性。如是否定無因后,不平等因論者會說"這不是無因而是有因,但是以什麼因有因呢？以自在天等"。

Ādi-saddena pakatipurisapajāpatikālādīnaṃ gahaṇaṃ veditabbaṃ, taṃ paṭikkhipanto āha 『『na issarādihetuka』』ntiādi. Na nāmarūpaṃ issarādihetukaṃ nāmarūpato aññassa anupalabbhamānattā issarapakatiādinameva abhāvato. Yadi pana asato issarādito nāmarūpassa uppatti, evaṃ sati sā eva sabbattha sabbadā sabbesaṃ ekasadisatā āpajjati. Atha nāmarūpamattameva issarādihetukaṃ, nāmarūpañca ahutvā sambhavantaṃ, hutvā ca vinassantaṃ dissatīti issarādīhipi tādisehi bhavitabbaṃ. Tathā ca tadapi sappaccayaṃ saṅkhatamevāti tassāpi paccayapariggaho kātabbo. Atha taṃ nuppajjati, ahetukatā tassa āpannā. Tenāha 『『ahetukabhāvāpattito』』ti.

Apica na issarādihetukaṃ nāmarūpaṃ. Kiṃ kāraṇaṃ? Kamena uppattito. Yadi hi evaṃ niccaṃ issarādisaññitaṃ kammakilesindriyārammaṇādinirapekkhakāraṇampi siyā, sabbesaṃyeva ekajjhaṃ uppatti siyā, yattakehi tato uppajjitabbaṃ. Kasmā? Kāraṇassa sannihitabhāvato. Yadi pana tassa icchāvasena tassa uppattiṃ parikappeyyuṃ, tāsañca icchānaṃ ekajjhaṃ uppattiyaṃ ko vibandho. Atha aññampi kiñci kammakilesindriyārammaṇādiapekkhitabbaṃ atthīti ce? Tadeva hetu kāraṇaṃ, kimaññena adiṭṭhasāmatthiyena parikappitena payojanaṃ? Diṭṭhañhi kammādīnaṃ sāmatthiyaṃ tadaññapaccayasannidhānepi tadabhāve abhāvato. Yathā hi rūpālokamanasikārasannidhānepi cakkhuno abhāve cakkhuviññāṇassa abhāvaṃ, bhāve ca bhāvaṃ disvā cakkhuno cakkhuviññāṇuppādanasamatthatā atthīti viññāyati. Yathā ca yvāyaṃ yamakānampi samānānaṃ janakajananīsukkasoṇitādibāhirapaccayasamabhāvepi sattānaṃ hīnapaṇītatādiviseso dissati, so ca sasantāne tādisassa aññassa hetuno abhāvā kammakilesahetukoti tassa tattha samatthatā atthīti viññāyati, na evamissarādikassa. Kāraṇassa hi bhāvābhāve phalassa bhāvābhāvehi kāraṇassa samatthatā viññāyeyya. Na ca sannihite tadakāraṇassa nāmarūpassa issarādivekallena katthaci anuppatti diṭṭhā, tasmā akāraṇamissaro.

Athāpi saggo evaṃ issarādihetuko vucceyya, sopi saggappakāro sabbakālaṃ tato nibbatteyya. Na hi sannihitakāraṇassa phalassa anuppatti yuttā. Nicce ca sati aññanirapekkhakāraṇe saggassa ādiyeva na yutto, yāva issarādikaṃ kāraṇaṃ, tāva sabbassa atthibhāvappasaṅgato. Athāpi vadeyya 『『aññepi yathārahaṃ paccayā hontiyeva, issarādikampi tesaṃ sahakārīkāraṇaṃ hotī』』ti. Yadettha vattabbaṃ, taṃ heṭṭhā vuttameva. Yadi paro vadeyya 『『idha buddhipubbo bhāvānaṃ racanāviseso diṭṭho, yathā taṃ ghaṭagehādīnaṃ. Atthi ca ajjhattikabāhirānaṃ sarīrapadumādīnaṃ racanāviseso, tasmā tenāpi buddhipubbena bhavitabbaṃ. Yassa ca so buddhipubbo, so issarādiko, tasmā tena nāmarūpasaññitassa lokassa kāraṇena bhavitabba』』nti. Tayidaṃ asiddhaṃ, racitā sarīrapadumādayoti tattheva uppannattā. Uppannassa hi sannivesavasena tathā tathā paṭṭhapanaṃ 『『racanā』』ti vuccati. Anekantiko cāyaṃ abuddhipubbassāpi diṭṭhattā. Diṭṭho hi nhāruādīnaṃ aggisaṃyogena racanāviseso, tathā visussantānaṃ pubbacammādīnaṃ. Yadi panāyamissarādiko gavassajagadrabhādīnaṃ karīsāvatte paṭimahutaṃ raceyya, ummatto viya vikkhitto siyā. Kiñcāyaṃ lokaṃ sajjento attatthaṃ vā sajjeyya lokatthaṃ vā.

我來為您直譯這段巴利文： 應當知道以"等"字攝取原質、神我、生主、時間等,否定它而說"不是自在天等為因"等。名色不是以自在天等為因,因為除名色外不可得其他,故自在天、原質等本無。如果無的自在天等生起名色,如是則在一切處、一切時、一切者成為一樣性。如果只是名色以自在天等為因,而名色是不存在而生起,存在而壞滅可見,則自在天等也應當如是。如是則它也是有緣的有為,故也應當對它作緣攝取。如果它不生起,則它成為無因。因此說"成為無因性故"。 而且名色不是以自在天等為因。什麼原因?因為次第生起。因為如果這樣稱為常的自在天等無需業、煩惱、根、所緣等的因,則一切應當同時生起,凡是應當從彼生起的。為什麼?因為因存在故。如果按照它的欲求而設想它的生起,那些欲求同時生起有什麼障礙。如果說還應當期待其他什麼業、煩惱、根、所緣等?那就是因,有什麼需要別的未見能力而設想的用處?因為已見業等的能力,在其他緣存在時若它不存在則不存在。因為如色、光明、作意存在時,如見到眼不存在則眼識不存在,存在則存在,故知道眼有生起眼識的能力。如見到這雙生者雖然有相同的父母精血等外緣平等,有情卻有下劣、殊勝等差別,它因為在自相續中無如是其他因故是業煩惱為因,故知道它在此有能力,但自在天等不如是。因為應當由於因的存在與不存在導致果的存在與不存在而知道因的能力。但不見當它的因不存在時名色因為缺乏自在天等而在某處不生起,所以自在天不是因。 即使如果說天界是以自在天等為因,那種天界形態也應當一切時從彼生起。因為當因存在時果不生起是不合理的。而且若是常的無需他緣的因,天界最初也不合理,因為只要自在天等的因存在,則一切都有存在之過。如果也說"其他相應的諸緣也存在,自在天等也是它們的俱有因"。對此應當說的在前已說。如果他人說"此處見到有情智為前導的造作差別,如瓦器、房屋等。也有內外身體、蓮花等的造作差別,所以也應當有那智為前導。它是誰的智為前導?是自在天等,所以應當是稱為名色的世間的因"。這是不成立的,因為身體、蓮花等是造作者,因為在彼處生起。因為已生起者依安置而如是如是安立稱為"造作"。而且這是不確定的,因為也見到無智為前導的。因為見到筋等由火結合的造作差別,如是腐肉、皮等乾燥的。如果這自在天等造作牛馬山豬驢等糞穢的形狀,則如瘋狂般散亂。而且這造作世間是為自利還是為世間利益。

Tattha ca yadi purimo makkho katakicco na siyā lokena sādhetabbassa atthibhāvato. Atha dutiyo, kasmā lokassa ahitadukkhāvahaṃ pāpaṃ nirayādiṃ, jarāmaraṇādiñca sajati? Atha tadubhayaṃ anāmasitvā kīḷatthaṃ sajati. Kīḷā ca nāma ratiatthā hoti. Vinā kīḷāya ratiṃ ajānantānaṃ ratiatthañca kīḷamārabhanto ratiyaṃ issaro anissaro siyā. Atha payojananirapekkho, sabbakālaṃ sajeyya, tassa cāyaṃ sajanasamatthatā ahetukā vā siyā sahetukā vā. Ahetukā ce, sabbesaṃ siyā sahetukā vā. Ahetukā ce, sabbesampi siyā. Atha sahetukā, so cassa hetu parato vā sambhūto siyā attato vā. Tattha parato ce sambhūto, yadassa so laddho, tassāyaṃ veyyāvaccakarasadiso siyā. Atha attato taduppattito pubbe ayaṃ kīdiso loko cāti sabbamidaṃ ālunavisiṇaṃ ākulabyākulaṃ goyūthena gatamaggasadisapheṇapiṇḍasamaṃ avimaddakkhamaṃ asāraṃ. Tiṭṭhatu pasaṅgo, yathādhikatameva vaṇṇayissāma. Tasmāti yasmā idaṃ nāmarūpaṃ na ahetukaṃ, nāpi issarādivisamahetukaṃ, tasmā. Teti hetupaccayā.

我來為您直譯這段巴利文： 其中如果是前者則不會完成應作,因為有世間應當成就的存在。如果是後者,為何造作對世間有害苦的惡、地獄等和老死等?如果不涉及兩者而為遊戲而造作。遊戲即是為樂。不知道離遊戲的樂而開始為樂而遊戲的自在天會成為非自在。如果不期待目的,則應當一切時造作,而它的這造作能力或是無因或是有因。如果無因,則一切都應當有。如果有因,則它的那因或是從他生起或是從自生起。其中如果從他生起,當它獲得那個時,這將如同僕從。如果從自生起,則在它生起之前這世間如何?這一切都是混亂紛亂,如牛群所行道般的泡沫團一樣不堪壓迫無實質。讓討論到此為止,我們只解說如所說的。因此即是因為這名色不是無因,也不是以自在天等為不平等因,所以。它們即是因緣。

1. Oḷārikattā, supākaṭattā ca rūpassa paccayapariggaho sukaroti 『『imassa tāva rūpakāyassā』』tiādinā paṭhamaṃ tassa paccayapariggahavidhiṃ ārabhati. Tattha yathā nāmarūpassa paccayapariggaho ahetuvisamahetuvādanivattiyā hoti, evaṃ nibbidāvirāgāvahabhāvena tattha abhiratinivattiyāpi icchitabboti taṃ gabbhaseyyakavasena dassento nibbattaṭṭhānassa sucibhāvapaṭisedhanamukhena asucibhāvaṃ vibhāvetuṃ 『『ayaṃ kāyo』』tiādimāha. Tattha uppalādīni asuciṭṭhāne nibbattānipi sayaṃ sucisammatānevāti taṃdassanatthaṃ abbhantaraggahaṇaṃ. Tenāha bhagavā –

『『Yathā saṅkāradhānasmiṃ, ujjhitasmiṃ mahāpathe;

Padumaṃ tattha jāyetha, sucigandhaṃ manorama』』nti. (dha. pa. 58);

『『Nibbattatī』』ti idaṃ mātukucchiyaṃ paṭisandhipavattīsu rūpakāyassa nibbattanasāmaññato gahetvā vuttaṃ, na paṭhamābhinibbattimattaṃ. Evañca katvā āhārassa upatthambhakapaccayatāvacanaṃ, udarapaṭalassa pacchato karaṇādivacanaṃ, duggandhajegucchapaṭikkūlatāvacanañca samatthitaṃ hoti. Evamavaṭṭhite yadekaccehi piṭṭhito, purato ca karaṇaṃ kiṃ siyā paṭisandhikāletiādi vuttaṃ, taṃ apāhataṃ hoti. 『『Nibbattakattā』』ti iminā bījaṃ viya aṅkurassa avijjādayo rūpakāyassa asādhāraṇakāraṇatāya hetūti dasseti. 『『Upatthambhakattā』』ti iminā pana aṅkurassa pathavīsalilapārisiādayo viya āhāro sādhāraṇakāraṇatāya paccayoti dasseti.

Pañca dhammā hetupaccayāti avijjādayo pañca dhammā yathārahaṃ hetu ca paccayo cāti attho. Bhavesu vijjamānadosapaṭicchādanapatthanā daḷhaggāhabhāvena saṅkhārabhavānaṃ hetubhūtā janakasahāyatāya bhavanikanti taṃsahajātaāsannakāraṇattā abhisaṅkhārikā, apassayabhūtā cāti 『『mātā viya dārakassa upanissayā』』ti vuttā. Yathā pitu janitasukke puttassa uppattīti pitā janako, evaṃ kammaṃ sattassa uppādakattā janakaṃ vuttaṃ. Yathā dhāti jātassa dārakassa posanavasena sandhārikā, evaṃ āhāro uppannassa kāyassāti sandhārako vutto.

Kāmañcettha avijjādayo nāmakāyassāpi paccayo, pakārantarena pana tassa pākaṭaṃ paccayapariggahavidhiṃ dassetuṃ 『『cakkhuñca paṭiccā』』tiādi vuttaṃ. Tattha cakkhuñcāti ca-saddo samuccayattho. Tena cakkhuviññāṇassa āvajjanādiajjhattaṃ sabbaṃ paccayajātaṃ saṅgaṇhāti. Rūpe cāti pana ca-saddena yathā bahulaṃ bāhirarūpaṃ cakkhuviññāṇassa ārammaṇapaccayo, evaṃ aññampi bāhiraṃ paccayajātaṃ saṅgaṇhāti. Paṭiccāti paccayabhūtaṃ laddhāti attho. Tena cakkhussa nissayapurejātaindriyavippayuttaatthiavigatavasena, rūpassa ārammaṇapurejātaatthiavigatavasena, itaresañca saṅgahitānaṃ anantarādisahajātādivasena paccayabhāvaṃ dasseti. Vacanabhede pana kāraṇaṃ heṭṭhā vuttameva. Ādi-saddena ca phassādīnaṃ viya sahapaccayehi sotaviññāṇādīnaṃ saṅgaho veditabbo 『『tiṇṇaṃ saṅgati phasso』』tiādipāṭhassa (ma. ni. 1.204; 3.421, 425-426; saṃ. ni.

我來為您直譯這段巴利文： 679.因為色的粗顯性和明顯性,所以緣攝取容易,以"首先對這色身"等開始說明它的緣攝取方法。其中如同名色的緣攝取是爲了遮止無因和不平等因論,如是也應當欲求以厭離離欲的導致性而遮止對此的愛樂,所以依胎生者的方式顯示,以否定生處的凈性為門而顯明不凈性而說"此身"等。其中蓮花等雖生在不凈處但自身被認為凈,所以為顯示這點而說"內"。因此世尊說： "如在大路邊, 拋棄的垃圾堆, 蓮花生其中, 凈香令意悅。"(法句經58) "生起"這是就母胎中結生和轉起色身的生起普遍性而說,不只是最初生起。如是而作則說食的支援緣性、腹膜的後面作等的說明和惡臭可厭可憎性的說明都成立。如是安立時,某些人所說的"在背後、前面的作成怎麼會是在結生時"等就被否定。以"能生"表示無明等如種子對芽一樣是色身的不共因性的因。以"支援"表示食如對芽的地、水等一樣是共因性的緣。 五法為因緣即是無明等五法各自為因和緣的意思。遮蔽諸有中存在的過失的希求以堅固執著性而作為諸行有的因,以生者助伴性而作為有欲,因為是俱生和親近因故是能行的、作為依止而說"如母親對兒童的依止"。如父親的所生精液而生兒子故父親是生者,如是業是有情的生起者故說是生者。如乳母對已生兒童以養育方式而維持,如是食對已生身故說是維持者。 雖然此中無明等也是名身的緣,但以另一種方式顯示它的明顯緣攝取方法而說"緣眼"等。其中"和眼"的"和"字是集合義。以它攝取眼識的轉向等內在一切緣類。而"和色"的"和"字則攝取如同多數外色是眼識的所緣緣,如是其他外在的緣類。"緣"即是得到作為緣的意思。以它顯示眼的依止、前生、根、不相應、有、不離去性的緣性,色的所緣、前生、有、不離去性的緣性,以及其他所攝的無間等俱生等的緣性。在語言差別中的原因前已說。以"等"字應當知道如觸等一樣攝取耳識等與俱緣,"三和合為觸"等經文的

2.43-45; kathā. 465, 467) viya 『『sotañca paṭiccā』』tiādipāṭhassa saṅgahitattā. Evaṃ sammasanupagaṃ sabbaṃ nāmaṃ sahapaccayena saṅgahitaṃ hoti. Tenāha 『『nāmakāyassa paccayapariggahaṃ karotī』』ti.

Pavattiṃ disvāti etarahi pavattiṃ disvā. Evanti iminā na kevalaṃ sappaccayatāmattameva paccāmaṭṭhaṃ, atha kho yādisehi paccayehi etarahi pavattati, tādisehi avijjādipaccayeheva atītepi pavattitthāti paccayasadisatāpi paccāmaṭṭhāti daṭṭhabbaṃ.

680.Pubbantanti atītaṃ khandhappabandhakoṭṭhāsaṃ. Ārabbhāti uddissa. Ahosiṃ nu kho, na nu kho ahosinti sassatākāraṃ, adhiccasamuppattiākārañca nissāya atīte attano vijjamānataṃ, avijjamānatañca kaṅkhati. Kiṃ nu kho ahosinti jātiliṅgūpapattiyo nissāya 『『khattiyo nu kho ahosiṃ, brāhmaṇādīsu gahaṭṭhādīsu devādīsu aññataro nu kho』』ti kaṅkhati. Kathaṃ nu khoti saṇṭhānākāraṃ nissāya 『『dīgho nu kho ahosiṃ, rassaodātakāḷapamāṇikaappamāṇikādīnampi aññataro』』ti kaṅkhati. Issaranimmānādiṃ nissāya 『『kena nu kho pakārena ahosi』』nti nibbattākārato kaṅkhatīti ca vadanti. Kiṃ hutvā kiṃ ahosinti jātiādiṃ nissāya 『『khattiyo hutvā nu kho brāhmaṇo ahosiṃ…pe… devo hutvā nu kho manusso ahosi』』nti attano aparāparuppattiṃ kaṅkhati. Sabbattheva ca addhānanti kālādhivacanaṃ. Bhavissāmi nu khoti sassatākāraṃ, ucchedākārañca nissāya anāgate attano vijjamānataṃ, avijjamānatañca kaṅkhati. Sesamettha vuttanayameva. Etarahi vā pana paccuppannaṃ addhānanti idāni vā paṭisandhimādiṃ katvā cutipariyantaṃ sabbampi vattamānakālaṃ. Ajjhattaṃ kathaṃkathī hotīti attano khandhesu vicikicchā hoti. Ahaṃ nu khosmīti attano atthibhāvaṃ kaṅkhati. Ayuttaṃ panetanti. Yuttaṃ ayuttanti kā ettha cintā. Ummattako viya hi bālaputhujjano. No nu khosmīti attano natthibhāvaṃ kaṅkhati. Kiṃ nu khosmīti khattiyova samāno attano khattiyabhāvaṃ kaṅkhati. Esa nayo sesesu. Kathaṃ nu khosminti vuttanayameva. Kevalañhettha 『『abbhantare jīvo nāma atthī』』ti gahetvā tassa dīghādibhāvaṃ kaṅkhanto 『『kathaṃ nu khosmi』』nti kaṅkhatīti veditabbo. Paccuppannaṃ pana attano sarīrasaṇṭhānaṃ ajānanto nāma natthi. Kuto āgato, so kuhiṃ gāmī bhavissatīti attabhāvassa āgatigatiṭṭhānaṃ kaṅkhati. Sā sabbāpi pahīyatīti sā yathāvuttā soḷasavidhāpi vicikicchā vikkhambhanavasena pahīyati.

我來為您直譯這段巴利文： 2.43-45;論事465,467)如"緣耳"等文的攝取。如是攝取一切觀察所及的名與俱緣。因此說"作名身的緣攝取"。 見到轉起即是見到現在的轉起。如是以此不僅涉及只是有緣性,而且應當見到也涉及以何種緣現在轉起,以如是無明等緣在過去也轉起的緣相似性。 680.前際即是過去蘊相續的部分。關於即是指向。"我過去存在嗎,不存在嗎"依常見樣態和無因生起樣態而懷疑過去自己的存在和不存在。"我過去是什麼"依種姓、性別、生處而懷疑"我是剎帝利嗎,是婆羅門等居士等天等之一嗎"。"如何"依形狀樣態而懷疑"我是高的嗎,是矮的白的黑的有量無量等之一"。他們說依自在天造作等而從生起樣態懷疑"以何種方式存在"。"是什麼成為什麼"依種姓等而懷疑"是否成為剎帝利而為婆羅門......成為天而為人"等自己的種種生起。一切處的世即是時間的代稱。"我將存在嗎"依常見樣態和斷見樣態而懷疑未來自己的存在和不存在。此中其餘如所說的方式。"或者現在現世"即是現在從結生開始乃至死亡的一切現在時。"內心有疑惑"即是對自己的諸蘊有疑。"我存在嗎"懷疑自己的存在性。"但這不合理"。合理不合理有什麼好想的。因為愚凡夫如瘋狂者。"我不存在嗎"懷疑自己的不存在性。"我是什麼"即使是剎帝利而懷疑自己的剎帝利性。其餘以此為例。"我如何"如所說的方式。但此中應當知道執取"內部有所謂命者"而懷疑它的高等性而懷疑"我如何"。但是不知道現在自己的身體形狀是不存在的。"從何處來,他將到何處去"懷疑自體的來處去處。"它全都斷除"即是如所說的十六種疑惑以鎮伏方式斷除。

1. Kusalādibhedato sabbappakārassāpi nāmassa sādhāraṇo paccayoti, tato pavattito manasikārādiko kusalādibhedato sabbappakārassāpi nāmassa asādhāraṇo paccayoti ca yojetabbaṃ. Kusalādibhedatoti kusalākusalavipākakiriyabhedato. Tassāpi somanassasahagatādiaññatarabhedavasena sabbappakārassāpi. Yaṃ ekantato chadvārikaṃ, tampi chadvāraggahaṇeneva gahitaṃ yathā chaṭṭhārammaṇaṃ chaḷārammaṇaggahaṇenātipi vuttaṃ 『『sabbappakārassāpī』』ti. Tatoti cakkhurūpādito. Manasikārādikoti yonisomanasikāraayonisomanasikārādiko , kammabhavaṅgādiko ca. Kāmañcettha dvāracchakkayonisomanasikārādivasena nāmasseva sādhāraṇo, asādhāraṇo ca paccayo vutto, taṃ pana avisesavasena vuttaṃ. Visesato pana kammaṃ vipākanāmassa, kammasamuṭṭhānarūpānañca cittaṃ cetasikanāmassa, cittasamuṭṭhānarūpānañca sādhāraṇo paccayo, yathāvuttasseva ca nāmassa, rūpassa ca tadaññanāmarūpāpekkhāya asādhāraṇo paccayo. Tathā sabhāgo, utusabhāgo ca āhāro taṃsamuṭṭhānarūpānaṃ sādhāraṇo paccayo, tadaññāpekkhāya asādhāraṇoti rūpassāpi sādhāraṇo, asādhāraṇo ca paccayo yathārahaṃ niddhāretabbo. Paccayapariggaho nāma anadhigatārahattena kātabboti tadapekkhāya 『『yonisomanasikārasaddhammassavanādiko kusalassevā』』ti vuttaṃ. Ādi-saddena sappurisūpanissayassa, catunnampi vā sampatticakkānaṃ saṅgaho daṭṭhabbo. Viparīto akusalassāti vacanato yathā yonisomanasikārādiviparīto akusalasseva paccayo, tathā yonisomanasikārādi kusalasseva paccayo hotīti attho. Yassa vā kusalaṃ sambhavati, akusalaṃ sambhavati, kusalākusalāni vā, tassāti atthasiddhametaṃ. Kammādikoti ādi-saddena avijjādayo viya gatikālādayopi saṅgahitāti daṭṭhabbā. Bhavaṅgādikoti bhavaṅgasantīraṇaparittakiriyārahattādiko. Tattha bhavaṅgaṃ pañcadvāramanodvārāvajjanakiriyānaṃ, santīraṇaṃ voṭṭhabbanassa, parittakiriyā yathārahaṃ parittamahaggatakiriyānaṃ, arahattaṃ āvajjanavajjānaṃ sabbakiriyānaṃ paccayoti veditabbaṃ.

Kammanti cetanāva adhippetā, sā ca kho kusalākusalā. Vuttañhetaṃ 『『kusalākusalacetanā vipākānaṃ khandhānaṃ, kaṭattā ca rūpānaṃ kammapaccayena paccayo』』ti (paṭṭhā. 1.1.427). Na cittaṃ viya sasampayuttā. Cittañhettha sasampayuttaṃ adhippetaṃ 『『hetū hetusampayuttakānaṃ dhammānaṃ, taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo』』tiādivacanato (paṭṭhā. 1.

我來為您直譯這段巴利文： 681.從善等差別的一切種類的名的共同緣,以及從彼轉起的作意等是從善等差別的一切種類的名的不共同緣,應當如是連線。從善等差別即是從善、不善、異熟、唯作的差別。也是一切種類的由於與喜俱等任一差別。凡是必定為六門的,也以六門攝取而攝取,如第六所緣以六所緣攝取而說"也是一切種類的"。從彼即是從眼色等。作意等即是如理作意、不如理作意等,以及業、有分等。雖然此中依六門、如理作意等方式說只是名的共同和不共同緣,但那是就一般而說。特別而言,業是異熟名和業等起色的共同緣,心是心所名和心等起色的共同緣,而對如所說的名和色關係其他名色是不共同緣。如是同分和食的同分是彼等起色的共同緣,關係其他是不共同緣,色的共同和不共同緣也應當各自確定。緣攝取是未得阿羅漢果者應當作的,關係於此而說"如理作意、聞正法等只是善的"。以"等"字應當見到攝取親近善士,或四種圓滿輪。由說相反的是不善的,意思是如同相反於如理作意等只是不善的緣,如是如理作意等只是善的緣。或者對於誰生起善、生起不善、或善不善,對他這是意義成就。業等以"等"字應當見到攝取如無明等,趣、時等。有分等即是有分、推度、小唯作、阿羅漢果等。其中應當知道有分是五門意門轉向唯作的緣,推度是確定的緣,小唯作各自是小廣大唯作的緣,阿羅漢果是除轉向外一切唯作的緣。 業是指思,而且是善不善的。因為這樣說:"善不善思以業緣性為異熟諸蘊和所作色的緣"。不像心有俱生。因為這裡心與俱生是所指,從"諸因以因緣性為俱因諸法和彼等起諸色的緣"等的說法;

1.1). Tatthāti tesu kammādīsu rūpajanakapaccayesu. Atītato eva kammato phalaṃ uppajjati, na vattamānatoti vuttaṃ 『『kammaṃ atītameva kammasamuṭṭhānassa rūpassa paccayo』』ti. Yadi hi paccuppannato kammato phalaṃ uppajjeyya, āyūhanakkhaṇe eva phalena uppajjitabbaṃ bhaveyya, na ca taṃ diṭṭhamicchitaṃ vā. Na hi loke kudācanaṃ kariyamānameva kammaṃ phalaṃ dentaṃ diṭṭhaṃ, tathārūpo vā āgamo atthīti. Nanu ca idamapi na diṭṭhaṃ, yaṃ vinaṭṭhato hetuto phalaṃ uppajjamānaṃ, mato vā kukkuṭo vassantoti? Saccamadiṭṭhaṃ rūpadhammānaṃ pabandhavicchede, idaṃ pana arūpaṃ pabandhopi atthīti upamā na saṃsandati. Kammato hi atītato eva kammassa katattā, upacitattā ca phalaṃ uppajjati. Vuttañhetaṃ 『『kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī』』tiādi (dha. sa. 431). Yasmā anantarādipaccayalābhato uppādakkhaṇe eva cittassa balavatā, tasmā taṃ uppajjamānameva rūpaṃ janetīti āha 『『cittaṃ cittasamuṭṭhānassa uppajjamāna』』nti. Rūpassa paccayo hotīti sambandho. Yasmā pana rūpassa ṭhitikkhaṇe balavatā pacchājātādipaccayalābhato, tasmā vuttaṃ 『『utuāhārā…pe… hontī』』ti, bāhiraṃ utuṃ, āhārañca paccayaṃ labhitvā attano ṭhitikkhaṇe utuāhārā rūpaṃ janentīti attho.

Evanti 『『sādhāraṇāsādhāraṇavasenā』』tiādinā vuttappakārena.

682.Saṅkhārānanti saṅkhatasaṅkhārānaṃ. Bhaṅganti maraṇaṃ. Jarāmaraṇaṃ nāma jātiyā satītiādi phaladassanānupubbiyā hetudassanakkamena nāmarūpassa paccayapariggaho sukaroti katvā dassito. Tattha bhave satīti kammabhave sati.

683.Pubbe vitthāretvā dassitaanulomapaṭiccasamuppādavasenāti pariyosānato paṭṭhāya paṭilomanayena ādipāpanavasena vitthāretvā dassitaanulomapaṭiccasamuppādavasena. 『『Asati jātiyā natthi jarāmaraṇa』』ntiādinā (saṃ. ni. 2.4) hi paṭilomavasena dassite paccayākāre 『『yassa abhāvā yassa abhāvo, so tassa paccayo』』ti byatirekato, anvayato ca nāmarūpassa paccayapariggaho sukaroti.

684.Purimakammabhavasmiṃ mohotiādi vuttatthameva. Kammasahāyattā kilesavaṭṭaṃ kammavaṭṭe pakkhitvā vuttaṃ 『『kammavaṭṭavipākavaṭṭavasenā』』ti.

我來為您直譯這段巴利文： 其中即是在那些業等生色的諸緣中。果只從過去業生起,不從現在,所以說"業只是過去的是業等起色的緣"。因為如果果從現在業生起,則應當在造作剎那就生起果,但這不是所見所欲。因為在世間從未見到正在造作的業即給與果,也沒有如是的傳承。難道這也不是所見,即從已滅的因生起果,或死雞在叫?確實不見色法相續斷絕,但這是無色也有相續,所以譬喻不相符。因為從已作已積集的過去業生起果。因為這樣說:"由於作和積集欲界善業而生起異熟眼識"等。因為由於獲得無間等緣,心在生起剎那非常有力,所以它正生起時生色,故說"心對正生起的心等起"。是色的緣是關聯。又因為在色的住剎那非常有力由於獲得後生等緣,所以說"時節食......是",意思是時節和食獲得外在時節和食的緣,在自住剎那生色。 如是即是以"依共同不共同"等所說的方式。 682.諸行即是有為諸行。壞即是死。所謂老死是有生等以果的顯示次第依因的顯示次序而顯示名色的緣攝取容易。其中有有時即是有業有時。 683.依前詳細顯示的順緣起即是從最後開始以逆方式達到開始而詳細顯示的順緣起。因為以"無生則無老死"等逆方式顯示緣起時,"由何無故何無,它是彼的緣"以差別和隨順而名色的緣攝取容易。 684.前業有的癡等已說義。因為煩惱輪是業的伴侶故包含在業輪中而說"依業輪異熟輪"。

1. Diṭṭhadhammo vuccati paccakkhabhūto paccuppanno attabhāvo, tattha veditabbaphalaṃ kammaṃ diṭṭhadhammavedanīyaṃ. Paccuppannabhavato anantaraṃ veditabbaphalaṃ kammaṃ upapajjavedanīyaṃ. Aparāpariyāyeti diṭṭhadhammānantarānāgatato aññasmiṃ attabhāvapariyāye attabhāvaparivatte. Ahosikammanti ahosi eva kammaṃ, na tassa vipāko ahosi, 『『atthi, bhavissati vā』』ti evaṃ vattabbakammaṃ. Paṭipakkhehi anabhibhūtatāya, paccayavisesena paṭiladdhavisesatāya ca balavabhāvaṃ pattā tādisassa pubbābhisaṅkhārassa vasena sātisayā hutvā pavattā paṭhamajavanacetanā tasmiṃyeva attabhāve phaladāyinī diṭṭhadhammavedanīyā nāma. Sā hi vuttākārena balavati javanasantāne guṇavisesayuttesu upakārāpakāravasappavattiyā, āsevanālābhena appavipākatāya ca paṭhamajavanacetanā itaradvayaṃ viya pavattasantānuparamāpekkhaṃ, okāsalābhāpekkhañca kammaṃ na hotīti idheva pupphamattaṃ viya pavattivipākamattaṃ phalaṃ deti. Tathā asakkontanti kammassa vipākadānaṃ nāma upadhipayogādipaccayantarasamavāyeneva hotīti tadabhāvato tasmiṃyeva attabhāve vipākaṃ dātuṃ asakkontaṃ. Atthasādhikāti dānādipāṇātipātādiatthassa nipphādikā. Kā pana sāti āha 『『sattamajavanacetanā』』ti. Sā hi sanniṭṭhāpakacetanā vuttanayena paṭiladdhavisesā, purimajavanacetanāhi laddhāsevanā ca samānā anantarattabhāve vipākadāyinī upapajjavedanīyakammaṃ nāma. 『『Sati saṃsārappavattiyā』』ti iminā asati saṃsārappavattiyaṃ ahosikammapakkhe tiṭṭhati vipaccanokāsassa abhāvatoti dīpeti.

我來為您直譯這段巴利文： 685.現法被稱為親自存在的現在自體,在其中應當感受果的業稱為現法受業。在現在有之後應當感受果的業稱為次生受業。在其他輪轉即是在現法、次生、未來之外的其他自體輪轉、自體轉變中。已作業即是已有的業,它的異熟不存在,不能說"存在或將存在"的業。因為不被對立所克服,以及由緣的殊勝而獲得殊勝性而達到有力性,依如是的前行的力量而殊勝地轉起的初速行思在那同一自體中能給與果稱為現法受業。因為它如所說的方式在有力的速行相續中,由於具殊勝功德的利害轉起,以及由於獲得習行而少異熟,初速行思不像其他二種那樣期待已轉起相續的止息和獲得機會,所以只在此給與如花一樣的只是轉起異熟的果。如是不能即是業的異熟給與需要依託、加行等其他諸緣和合而有,由於彼不存在故不能在那同一自體中給與異熟。能成就義即是能完成佈施等、殺生等的義。是什麼?說"第七速行思"。因為它是決定思如所說的方式獲得殊勝,並由前速行思獲得習行,在無間自體中能給與異熟稱為次生受業。以"有輪迴轉起時"表明無輪迴轉起時則住于已作業品,因為無異熟機會。

686.Yaṃ garukanti yaṃ akusalaṃ mahāsāvajjaṃ, kusalaṃ mahānubhāvaṃ kammaṃ. Yaṃ bahulanti yaṃ bahulaṃ abhiṇhaso kataṃ samāsevitaṃ. Maraṇakāle anussaritanti paribyattabhāvena maraṇassa āsannakāle anussaritaṃ. Āsannakāle kate vattabbameva natthīti hi vuttaṃ. 『『Punappunaṃ laddhāsevana』』nti iminā 『『yaṃ bahula』』nti vuttakammato viseseti. Tathā diṭṭhadhammavedanīyaṃ nivatteti paṭisandhiākaḍḍhanānujānanato. Paṭisandhijanakavasena hi garukādikammacatukkaṃ vuttaṃ.

Tattha garukaṃ sabbapaṭhamaṃ vipaccati. Tathā hi taṃ garukanti vuttaṃ. Garuke asati bahulīkataṃ, tasmiṃ asati āsannaṃ, tasmimpi asati 『『kaṭattā vā panā』』ti vuttaṃ purimajātīsu katakammaṃ vipaccati. Bahulāsannapubbakatesu ca balābalaṃ vā jānitabbaṃ, pāpato pāpantaraṃ, kalyāṇañca, kalyāṇato ca kalyāṇantaraṃ, pāpañca, bahulīkatato ca mahato ca pubbakatādi, appañca. Bahulānussaraṇena vippaṭisārādijananato paṭipakkhassa aparipuṇṇatāya āraddhavipākassa kammassa, kammasesassa vā aparāpariyāye vedanīyassa aparikkhīṇatāya santatiyā pariṇāmavisesatoti tehi tehi kāraṇehi āhitabalaṃ paṭhamaṃ vipaccati. Mahānāradakassapajātake videharañño senāpati alāto, bījako dāso, rājakaññā rucā ca ettha nidassanaṃ. Tathā hi vuttaṃ bhagavatā –

『『Tatrānanda , yvāyaṃ puggalo idha pāṇātipātī…pe… micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ , maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā, tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yañca kho so idha pāṇātipātī hoti…pe… micchādiṭṭhi hoti, tassa diṭṭhe vā dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

『『Tatrānanda, yvāyaṃ puggalo idha pāṇātipātī…pe… micchādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā, tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yañca kho so idha pāṇātipātī hoti…pe… micchādiṭṭhi hoti, tassa diṭṭhe vā dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

『『Tatrānanda, yvāyaṃ puggalo idha pāṇātipātā paṭivirato…pe… sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā, tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yañca kho so idha pāṇātipātā paṭivirato…pe… sammādiṭṭhi hoti, tassa diṭṭhe vā dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

我來為您直譯這段巴利文： 686.所謂重即是不善的大罪過、善的大威力的業。所謂多即是多做的、常常作的、經常實行的。臨死時憶念即是在死亡的臨近時清晰地憶念。因為說"在臨近時所作無須多說"。以"一再獲得習行"區別于"所謂多"所說的業。如是遮止現法受業,因為不允許牽引結生。因為依結生生起能力而說重等四業。 其中重業最先成熟。因此說它為重。無重業時則多作業,無彼時則臨近業,彼也無時則如說"或由所作"在前生所作的業成熟。在多作、臨近、前作中應當知道強弱,或從惡到另一惡,和善,或從善到另一善,和惡,或從多作和大和前作等到小。由於多憶念而生起追悔等,由於對立未圓滿,已開始異熟的業,或餘業,在其他輪轉中應受的未盡,相續的殊勝轉變,由於彼彼因緣而儲存力的先成熟。大那羅陀迦葉本生中毗提訶王的將軍阿拉托、農奴比加卡、公主魯遮在此為例。因此世尊說： "阿難,此中若有人在此殺生......邪見,身壞命終生於惡趣、墮處、惡道、地獄。或他前作惡業應受苦,或他後作惡業應受苦,或他臨死時有完全受持的邪見,因此他身壞命終生於惡趣、墮處、惡道、地獄。而他在此殺生......邪見,他或於現法受其異熟,或於來生,或於其他輪轉。 阿難,此中若有人在此殺生......邪見,身壞命終生於善趣天界。或他前作善業應受樂,或他後作善業應受樂,或他臨死時有完全受持的正見,因此他身壞命終生於善趣天界。而他在此殺生......邪見,他或於現法受其異熟,或於來生,或於其他輪轉。 阿難,此中若有人在此離殺生......正見,身壞命終生於善趣天界。或他前作善業應受樂,或他後作善業應受樂,或他臨死時有完全受持的正見,因此他身壞命終生於善趣天界。而他在此離殺生......正見,他或於現法受其異熟,或於來生,或於其他輪轉。

『『Tatrānanda, yvāyaṃ puggalo idha pāṇātipātā paṭivirato…pe… sammādiṭṭhi kāyassa bhedā paraṃ…pe… nirayaṃ upapajjati. Pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā, tena so kāyassa bhedā paraṃ maraṇā apāyaṃ …pe… nirayaṃ upapajjati. Yañca kho so idha pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, tassa diṭṭhe vā dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye』』ti (ma. ni. 3.303).

Kiṃ bahunā yaṃ taṃ tathāgatassa mahākammavibhaṅgañāṇaṃ, tassevāyaṃ visayo, yadidaṃ tassa tassa kammassa tena tena kāraṇena pubbāparavipākatā sāmatthiyaṃ.

我來為您直譯這段巴利文： "在此，阿難，若有人離殺生...（中略）...具正見，此人身壞死後...（中略）...生於地獄。這是因為他之前造作了應感痛苦的惡業，或者之後造作了應感痛苦的惡業，或者在臨死時具足、執持邪見，因此他身壞死後往生惡趣...（中略）...地獄。而他在此世間離殺生...（中略）...具正見，其果報或於現法中感受，或於來生，或於後後世。" 何須多言，如來的大業分別智，正是這樣的境界，即是依種種因緣而知諸業前後報應的能力。 註：這段文字出自《中部》(Majjhima Nikāya)，原文中的省略號（pe，意為peyyāla）表示有標準段落被省略。我按照要求保持了直譯風格，保留了文中的轉折與因果關係的表達方式。

1. Paṭisandhidānādivasena vipākasantānassa nibbattakaṃ janakaṃ. Tenāha 『『taṃ paṭisandhiyampi pavattepi rūpārūpavipākakkhandhe janetī』』ti. Sukhadukkhasantānassa, nāmarūpappabandhassa vā ciratarappavattihetubhūtaṃ upatthambhakaṃ. Tenāha 『『sukhadukkhaṃ upatthambheti, addhānaṃ pavattetī』』ti. Upapīḷakaṃ sukhadukkhappabandhe pavattamāne saṇikaṃ saṇikaṃ taṃ hāpeti. Tenāha 『『sukhadukkhaṃ pīḷeti bādhati, addhānaṃ pavattituṃ na detī』』ti. Ghātetvāti upacchinditvā. Kammassa upacchindanaṃ nāma tassa vipākapaṭibāhanamevāti āha 『『tassa vipākaṃ paṭibāhitvā』』ti. Tañca attano vipākuppattiyā okāsakaraṇanti vuttaṃ 『『attano vipākassa okāsaṃ karotī』』ti. Vipaccanāya katokāsaṃ kammaṃ vipakkameva nāma hotīti āha 『『evaṃ pana kammena kate okāse taṃ vipākaṃ uppannaṃ nāma vuccatī』』ti. Upapīḷakaṃ aññassa vipākaṃ upacchindati, na sayaṃ attano vipākaṃ deti. Upaghātakaṃ pana dubbalaṃ kammaṃ upacchinditvā attano vipākaṃ uppādetīti ayametesaṃ viseso. Bavhābādhatādipaccayūpanipātena vipākassa vibādhakaṃ upapīḷakaṃ, tathā vipākasseva upacchedakaṃ upaghātakaṃ. Kammaṃ upaghātetvā attano vipākassa okāsakaraṇena vipaccane sati janakameva siyā, janakādibhāvo nāma vipākaṃ pati icchitabbo, na kammaṃ patīti vipākasseva upaghātakatā yuttā viya dissati, vīmaṃsitabbaṃ.

Kammantaranti kammaviseso kammānaṃ balābalabhedo. Vipākantaranti vipākaviseso, tassa hīnapaṇītatādibhedo. Aparo nayo – yasmiṃ kamme kate paṭisandhiyaṃ, pavatte ca vipākakaṭattārūpānaṃ uppatti hoti, taṃ janakaṃ. Yasmiṃ pana kate aññena janitassa iṭṭhassa vā aniṭṭhassa vā phalassa vibādhakavicchedakapaccayānuppattiyā, upabrūhanapaccayuppattiyā ca janakānubhāvānurūpaṃ pariposaciratarappabandhā honti, taṃ upatthambhakaṃ. Janakena nibbattitaṃ kusalaphalaṃ vā akusalaphalaṃ vā yena paccanīkabhūtena rogadhātusamatādinimittatāya bādhīyati, taṃ upapīḷakaṃ. Yena pana kammunā janakasāmatthiyavasena ciratarappabandhārahampi samānaṃ phalaṃ vicchedakapaccayuppattiyā upahaññati vicchijjati, taṃ upaghātakaṃ. Tattha keci dutiyassa kusalabhāvaṃ itthannāmagatassa appābādhadīghāyukatāsaṃvattanavasena, pacchimānaṃ dvinnaṃ akusalabhāvaṃ bavhābādhaappāyukatāsaṃvattanavasena vaṇṇenti. Devadattādīnaṃ, pana nāgādīnaṃ, ito anupadinnena yāpanakapetānañca narakādīsu akusalavipākupatthambhanupapīḷanupaghātakāni na na santīti catunnampi akusalākusalabhāvo na virujjhati. Buddhāveṇikatāya asādhāraṇasseva ñāṇassa gocarabhāvato kammantarādi 『『asādhāraṇaṃ sāvakehī』』ti vuttaṃ. Ekadesato jānitabbaṃ anavasesato jānituṃ na sakkā avisayattā. Sabbena sabbaṃ ajānane paccayapariggaho na paripūratīti.

我來為您直譯這段巴利文： 通過結生、施予等方式而產生果報相續的稱為能生。因此說："它在結生時和轉起時都能產生色與無色果報蘊。"對於樂苦相續，或者名色相續的長時持續之因稱為支援。因此說："它支援苦樂，使其長時運轉。"壓迫是指在苦樂相續運轉時漸漸地使其減弱。因此說："它壓迫折磨苦樂，不讓其長時運轉。"滅除即是斷絕。所謂斷絕業即是遮止其果報，因此說："遮止其果報。"而這是為自己的果報生起創造機會，所以說："為自己的果報創造機會。"業在得到成熟機會時就稱為已成熟，因此說："當業如此創造機會時，其果報即稱為已生起。"壓迫性的業會斷絕他業的果報，但自身不產生果報。而斷滅性的業則會斷絕微弱的業后產生自身的果報，這就是它們的區別。由於多病等緣的出現而障礙果報的是壓迫性的業，同樣地能斷絕果報的是斷滅性的業。業經斷滅后為自身果報創造機會而成熟時應該就是能生性的，能生等性質應該是針對果報而言，而不是針對業，因此似乎只有果報的斷滅性是合理的，這需要詳細考察。 業的差異即是業的種類，是諸業力量的強弱差別。果報的差異即是果報的種類，是其劣勝等的差別。另一種解釋是：造作某業后在結生時和轉起時能產生果報及業生色，這就是能生性的業。造作某業后，通過遮止破壞因緣的不生起，以及增長因緣的生起，而使他業所生的可意或不可意果報得到滋養和長時相續，這就是支援性的業。能生性的業所產生的善果或不善果，由於與之相對的病態、界態等原因而受到妨害的，這就是壓迫性的業。某業雖然依能生力而應當長時相續，但由於斷絕因緣的生起而被損害斷絕，這就是斷滅性的業。關於這些，有些人解釋說第二種業是善性的，因為能導致某種善趣、少病、長壽等；后兩種業是不善性的，因為能導致多病、短壽等。然而，提婆達多等人、龍等眾生，以及依靠施予而活命的餓鬼在地獄等處，不善果報的支援、壓迫、斷滅性的業並非不存在，因此四種業都具有善與不善的性質並不矛盾。由於這是佛陀獨特的、不共的智慧境界，所以說業的差異等是"不共于聲聞"。只能部分了知，不能完全了知，因為這不是（聲聞）的境界。如果完全不知，則無法圓滿把握諸緣。

1. Yathāvuttaṃ kammaṃ vattamānavipākappabandhanimittameva adhippetanti kammekadesatāya 『『dvādasavidhaṃ kammaṃ kammavaṭṭe pakkhipitvā』』ti vuttaṃ. Kilesavaṭṭampi kammasahāyatāya kammavaṭṭapakkhikameva katvā āha 『『kammavaṭṭavipākavaṭṭavasenā』』ti. Yādisato paccayato paccuppanne addhāne nāmarūpassa pavatti, tādisato eva itarasmimpi addhadvayeti yathā atītānāgate nayaṃ neti, taṃ dassento 『『ida』』ntiādimāha. Tattha anāgatepi kammavaṭṭavipākavaṭṭavasenevāti ettha vuttaṃ eva-saddaṃ 『『etarahi atītepī』』ti etthāpi ānetvā vattabbaṃ addhattayepi kiriyākiriyaphalamattatādassanaparattā codanāya. Iti kammañcevātiādi vuttassevatthassa nigamanavasena vuttaṃ. Aparāparaṃ vaṭṭanaṭṭhena vaṭṭaṃ. Tathā pavattanaṃ pavattaṃ. Hetuphalabhāvena sambandhatīti santati, pabandho. Karaṇaṭṭhena, paccayehi karīyatīti vā kiriyā.

Kammāti kammato. Sambhavati etasmāti sambhavo, kammaṃ sambhavo etassāti kammasambhavo, vipāko.

Kāraṇasāmaggiyaṃ dānādīhi sādhitakiriyāya vattamānāya kāraṇamatte kattuvohāroti āha 『『neva kāraṇato uddhaṃ kārakaṃ passatī』』ti. Karotīti hi kārakaṃ. Vipākapaṭisaṃvedakaṃ na passatīti sambandho . Kāmaṃ bālāpi 『『kārako paṭisaṃvedako』』ti vadantā atthato paññattimattameva vadanti, te pana viparītābhinivesavasenāpi vadantīti taṃ appamāṇanti āha 『『samaññāmattena paṇḍitā voharantī』』ti.

689.Evetanti evaṃvidhaṃ etaṃ dassanaṃ, sammadassanaṃ, aviparītadassananti attho. Bījarukkhādikānaṃvāti yathā bījato rukkho, rukkhato puna bījanti anādikālikattā bījarukkhasantānassa pubbakoṭi natthi, evaṃ kammapaccayā vipāko, vipākapaccayā kammanti anādikālikattā kammavipākasantānassa pubbakoṭi na paññāyati. Ādi-saddena 『『kukkuṭiyā aṇḍaṃ, aṇḍato kukkuṭī, punapi kukkuṭiyā aṇḍa』』nti evamādiṃ saṅgaṇhāti. Anāgatepi saṃsāreti yathā atīte, evaṃ anāgatepi addhāne 『『khandhānañca paṭipāṭī』』tiādinā (visuddhi. 2.619; dī. ni. aṭṭha. 2.95 apasādanāvaṇṇanā; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.4.199; dha. sa. aṭṭha. nidānakathā; vibha. aṭṭha. 226 saṅkhārapadaniddesa; su. ni. aṭṭha. 2.523; udā. aṭṭha. 39; itivu. aṭṭha. 14, 58; theragā. aṭṭha. 1.67, 99; paṭi. ma. aṭṭha. 2.1.117; cūḷani. aṭṭha. 6; bu. vaṃ. aṭṭha. 2.58) vutte saṃsāre sati kammavipākānaṃ appavattaṃ na dissati, kammavipākānaṃ appavatti na dissati, pavattati evāti attho.

Etamatthanti 『『kammassa kārako natthī』』tiādinā (visuddhi.

我來為您直譯這段巴利文： 688 如前所述的業只是意指現行果報相續的因，因為這只是業的一部分，所以說"將十二種業納入業輪"。煩惱輪因為是業的同伴，也歸屬於業輪，所以說"依業輪和果報輪"。現在時中名色的運轉是從何種因緣而來，其他兩個時期也是從同樣的因緣而來，就這樣推導過去未來的道理，為顯示這點而說"此"等。其中"在未來也是依業輪和果報輪"這裡的"也"字，在"現在和過去"這裡也應當帶入，因為詰問的目的是要顯示三時中都只是行為與非行為及其果報而已。因此"業等"等句是以總結方式說明前面所述的義理。由於輪轉不斷故稱為輪。如是運轉稱為轉起。由因果關係相連故稱為相續，即是連續。由造作義，或由諸緣所造作故稱為行為。 "從業"即從業而來。從此生起為生起，業是它的生起故為業生，即是果報。 在因緣和合時由佈施等成就的行為正在進行時，只是在因上假說行為者，所以說"在因之外看不見作者"。所謂作者即是能作。意思是說看不見果報的感受者。雖然愚者也說"有作者和感受者"，事實上他們只是在說概念而已，但他們是以顛倒執著的方式來說，所以那不是標準，因此說"智者只是用俗稱來表述"。 689 "如是見"即是這樣的見解，即正見，不顛倒見的意思。"如種子樹木等"是指就像從種子生樹，從樹又生種子，因為種子樹木相續無始以來，所以找不到最初的起點；同樣地，從業為緣生果報，從果報為緣生業，因為業果相續無始以來，所以找不到最初的起點。"等"字包含"從雞生蛋，從蛋生雞，又從雞生蛋"等例子。"在未來輪迴中"是說如同在過去，在未來時期中，當有如"諸蘊的相續"等所說的輪迴時，不見有業果不運轉的情況，意思是業果必定運轉。 "此義"即是說"業無作者"等。

2.689) vuttamatthaṃ. Asayaṃvasīti na sayaṃvasino, micchābhinivesaparavasāti attho. Aññamaññavirodhitāti itarītaravirodhitā, diṭṭhiyo, diṭṭhiyā vā aññamaññena virodhitā viruddhā.

Gambhīrañāṇagocaratāya gambhīraṃ. Tathā nipuṇaṃ. Sattasuññatāya, aññamaññasabhāvasuññatāya ca suññaṃ. Paccayanti nāmarūpassa paccayaṃ, tappaccayapaṭivedheneva ca sabbaṃ paṭividdhaṃ hotīti. Kammaṃ natthi vipākamhītiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva.

Paccayasuññaṃ phalanti yathāvuttamatthaṃ upamāya vibhāvetuṃ 『『yathā na sūriye』』tiādi vuttaṃ. Tesanti sūriyādīnaṃ. Soti aggi. Sambhārehīti ātapādīhi kāraṇehi.

Yadi ca hetu ca phalañca aññamaññarahitaṃ, kathaṃ hetuto phalaṃ nibbattatīti āha 『『kammañca kho upādāyā』』ti. Na kevalaṃ kammaphalameva suññaṃ katturahitaṃ, sabbampi dhammajātaṃ kārakarahitanti dassetuṃ 『『na hettha devo』』ti gāthā vuttā. Hetusambhārapaccayāti hetusamūhanimittaṃ, hetupaccayanimittaṃ vā.

我來為您直譯這段巴利文： （續689.） 所說的義理。"非自在"即不是自主的，意思是受制於邪執。"相互矛盾"即彼此矛盾，是諸見解，或見解之間的相互矛盾對立。 因為是深奧智慧的境界故稱為深奧。同樣地稱為微妙。因為無我性空，以及諸法相互性空故稱為空。"緣"即名色的緣，通過通達其緣即能通達一切。關於"業不在果報中"等所應說的，在前面已經說過。 "果離緣空"，爲了以譬喻說明上述義理而說"如同在太陽中"等。"彼等"即太陽等。"彼"即火。"諸資具"即熱等諸因。 如果因與果互相離開，那麼如何從因生果呢？為答此問而說"依止於業"。不僅業果是空無作者，一切法類都無作者，為顯示這點而說"此中無天"等偈。"因資具緣"即因為諸因的聚集，或因為因緣。

690.Cutipaṭisandhivasenaviditā hontīti kammavaṭṭavipākavaṭṭavasena paccayapariggahassa katattā cutipaṭisandhivasena viditā hontīti vadanti. Vuttanayena pana sappaccayanāmarūpassa dassanena tīsu addhāsu pahīnavicikicchassa addhattayapariyāpannā dhammā atītapaccuppannānāgatabhavesu ca cutipaṭisandhivasena viditā honti, na anupadadhammavasena tathāpariggahassa akatattā. Sāssa hoti ñātapariññāti yāya nāmarūpapariggahaṃ, tassa ca paccayapariggahaṃ karoti, sā assa yogino 『『idaṃ nāmaṃ, ettakaṃ nāma』』ntiādinā, 『『tassa ayaṃ paccayo, ettako paccayo』』tiādinā ca paricchedavasena ñātavatī paññāti katvā ñātapariññā.

Idāni yena kāraṇena addhattayapariyāpannā dhammā cutipaṭisandhivasena viditā honti, taṃ dassetuṃ 『『so evaṃ pajānātī』』tiādi vuttaṃ. Tena dhammānaṃ bhavantarasaṅkamo nāma na kadācipi atthi, tattha tattheva nirujjhanatoti dasseti. Sajjhāya mantodakapāna mukhamaṇḍana padīpasīkhūpamāhi tameva dhammānaṃ saṅkamābhāvaṃ vibhāvetuṃ 『『apica kho』』tiādimāha.

Manodhātuanantaranti kiriyamanodhātuyā anantaraṃ labbhamānaṃ cakkhuviññāṇaṃ. Na ceva āgatanti kiriyamanodhātuto na ceva āgataṃ kiriyamanodhātuyaṃ cakkhuviññāṇassa abhāvato. Nāpi na nibbattaṃ anantaranti kiriyamanodhātuto anāgacchantampi paccayasāmaggilābhena tato anantaraṃ nāpi na nibbattaṃ, nibbattameva hoti. Yathāyaṃ pavattiyaṃ cittappavatti, tatheva paṭisandhimhi vattate cittasantati, cuticittato anāgacchantampi paṭisandhicittaṃ tato anantaraṃ nāpi na nibbattati, paccayasāmaggivasena nibbattatevāti attho. Santatigahaṇena cettha kutoci āgamābhāvameva vibhāveti. Hetuphalabhāvena hi sambandhatāti dhammappavatti santatīti. Tenāha 『『purimaṃ bhijjate citta』』ntiādi. Purimanti cuticittaṃ. Bhijjateti nirujjhati. Pacchimanti paṭisandhicittaṃ. Tatoti cuticittato anantarameva jāyati. Yattha hi cuticittato dūrepi kālantarepi uppajjamānaṃ paṭisandhicittaṃ anantarameva jāyatīti vuccati. Tasmā tesaṃ antarikā natthi tesaṃ cutipaṭisandhicittānaṃ byavadhāyakaṃ kiñci natthi. Vīci tesaṃ na vijjatīti tasseva vevacanaṃ. Itoti cuticittato anantaraṃ na ca gacchati kiñci cittaṃ. Tañhi sasampayuttadhammaṃ tatheva nirujjhati. Paṭisandhi cāti paṭisandhiviññāṇañca aññameva yathāpaccayaṃ jāyati nibbattatīti punapi saṅkamābhāvameva vibhāvento sappaccayanāmarūpadassanaṃ nigameti.

我來為您直譯這段巴利文： 690 "通過死生相續而得了知"，他們說這是因為已經通過業輪和果報輪把握了諸緣，所以通過死生相續而得了知。但按照所說的方式，通過見到有緣的名色，對於已在三時中斷除疑惑者，三時所攝諸法以及過去、現在、未來諸有中的死生相續都得以了知，但不是通過逐一法的方式，因為沒有如此把握。"這是他的智遍知"，即是說此瑜伽行者以"這是名，名有這麼多"等方式，以及"這是它的緣，緣有這麼多"等方式，通過確定而了知名色及其諸緣的智慧，稱為智遍知。 現在為顯示三時所攝諸法通過何因而得以通過死生相續了知，所以說"他如是了知"等。由此顯示諸法並沒有所謂轉移到另一個有，而是在各自處滅去。爲了以誦咒、飲水、面飾、燈焰等譬喻來說明諸法無有轉移，所以說"複次"等。 "意界之後"即在作用意界之後所得的眼識。"既非來"即不是從作用意界而來，因為在作用意界中沒有眼識。"也非不生起"即雖然不是從作用意界而來，但由於獲得因緣和合，在其後也不是不生起，確實會生起。如同這轉起中的心的生起，如是在結生時心相續運轉，結生心雖然不是從死亡心而來，但在其後也不是不生起，依因緣和合必定生起，這是其義。這裡以"相續"一詞顯示沒有從任何處而來。因為以因果關係相連的諸法運轉稱為相續。因此說"前心滅去"等。"前"即死亡心。"滅去"即消失。"后"即結生心。"彼"即在死亡心之後立即生起。因為即使在死亡心之後經過很長時間才生起的結生心也稱為立即生起。因此"彼等之間無間隔"，即彼等死亡心和結生心之間沒有任何間隔物。"彼等無間"是它的同義語。"從此"即從死亡心之後立即不去任何心。因為它與相應法就這樣滅去。"結生及"即結生識依各自因緣而生起，是完全不同的，為再次顯示無有轉移而總結說明有緣名色的見解。

1. Nāmarūpaggahaṇena , tassa ca paccayadhammaggahaṇena aggahitassa tebhūmakadhammassa abhāvato 『『viditasabbadhammassā』』ti vuttaṃ. Na cettha lokuttaradhammā adhigatā. Thāmagataṃ hoti anekākāravokārapaccayapariggahavidhino anuṭṭhitattā. Suṭṭhutaraṃ pahīyati tiyaddhagatadhammappavattiyā vigatasammohattā. Sā evāti soḷasavidhā kaṅkhā eva. Yasmā ettha 『『buddho, dhammo, saṅgho, sikkhā』』ti ca kaṅkhāya gocarabhūtā lokiyā dhammā adhippetā. Na hi lokuttaradhamme ārabbha kilesā pavattituṃ sakkonti. Pubbantoti atītā khandhāyatanadhātuyo. Aparantoti anāgatā. Pubbantāparantoti tadubhayaṃ, addhāpaccuppannaṃ vā tadubhayabhāgayuttattā. Evaṃ buddhādiggahaṇena, paṭiccasamuppannadhammaggahaṇena ca gahito aṭṭhamo kaṅkhāvisayo nāmarūpamattaṃ, idappaccayatāggahaṇena pana tassa paccayo gahito, tasmā soḷasavatthukāya kaṅkhāya pahīnāya aṭṭhavatthukā kaṅkhā appatiṭṭhāva hotīti āha 『『na kevalañca…pe… pahīyatiyevā』』ti.

Diṭṭhekaṭṭhattā vicikicchāya yathā diṭṭhi samucchijjamānā vicikicchāya saddhiṃyeva samucchijjati, evaṃ vicikicchā vikkhambhiyamānā diṭṭhiyā saddhiṃyeva vikkhambhīyatīti āha 『『dvāsaṭṭhi diṭṭhigatāni vikkhambhantī』』ti. Attābhinivesūpanissayā hi 『『ahosiṃ nu kho aha』』ntiādi (ma. ni. 1.18; saṃ. ni.

我來為您直譯這段巴利文： 691 因為通過把握名色及其諸緣法而沒有未把握的三界法，所以說"已知一切法者"。這裡並未證得出世間法。因為已經實踐了多方面觀察諸緣把握的方法，所以變得有力。因為對三時諸法的運轉已經離開迷惑，所以更好地斷除。"即是彼"即是十六種疑。因為這裡所說的以"佛、法、僧、學處"為對象的疑是指世間法。因為煩惱不能以出世間法為所緣而生起。"前際"即過去的蘊處界。"后際"即未來的。"前際后際"即是二者，或因與二者部分相應而為現在。如是通過把握佛等和把握緣起法而把握的第八種疑的對象是僅僅名色，而通過把握此緣性而把握了它的諸緣，因此當十六事的疑斷除時，八事的疑即完全不能建立，所以說"不僅是...必定斷除"。 因為疑與見是同時斷，如同見在被斷除時必定與疑一同斷除，同樣地疑在被鎮伏時也必定與見一同被鎮伏，所以說"六十二種見被鎮伏"。因為"我過去是否存在"等是依附於我執而起的。

2.20) nayappavattā soḷasavatthukā kaṅkhā, sā eva ca pubbantādivatthukabhāvena vuttā. Attābhinivesavatthukāni ca dvāsaṭṭhi diṭṭhigatāni, buddhādivatthukā ca kaṅkhā tadekaṭṭhāti. Dharīyanti attano paccayehīti dhammā, tiṭṭhati ettha tadāyattavuttitāya phalanti ṭhiti, dhammānaṃ ṭhiti dhammaṭṭhiti, paccayadhammo. Atha vā dhammoti kāraṇaṃ 『『dhammapaṭisambhidā』』tiādīsu (vibha. 718 ādayo) viya, dhammassa ṭhiti sabhāvo, dhammato ca añño sabhāvo natthīti paccayadhammānaṃ paccayabhāvo dhammaṭṭhiti, dhammaṭṭhitiyaṃ ñāṇaṃ dhammaṭṭhitiñāṇaṃ. Saṅkhārānaṃ yaṃ yaṃ bhūtaṃ aniccatādi yathābhūtaṃ, tattha ñāṇanti yathābhūtañāṇaṃ. Sammā passatīti sammādassanaṃ.

Avijjā paccayoti avijjā hetuādivasena saṅkhārānaṃ yathārahaṃ paccayo. Tato eva saṅkhārā paccayasamuppannā. Ubhopeteti yasmā avijjāpi āsavādivasena paccayasambhūtāva, tasmā avijjā saṅkhārāti ubhayepi ete dhammā paccayasamuppannā. Itīti evaṃ. Paccayapariggahe paññāti paccayānaṃ paricchijja gahaṇavasena pavattā paññā. Vuttanayena dhammaṭṭhitiñāṇaṃ.

Nimittanti saṅkhāranimittaṃ, atthato pañcakkhandhā. Te hi ghanasaññāpavattiyā vatthubhāvato nimittaṃ, saviggahabhāvena upaṭṭhānato vā. Yasmā aniccatā nāma saṅkhārānaṃ aviparītākāro. Tattha niccatāya lesassāpi abhāvato aniccato passanto yathābhūtaṃ jānāti. Tañca ñāṇaṃ aviparītaggahaṇatāya sammādassanaṃ. Taṃsamaṅginā ca paccuppannesu viya atītānāgatesupi nayaṃ nentena te suparividitā honti.

Aniccatā ca nāma uppattimato, uppādo ca paccayavasenāti aniccatā sijjhamānā saṅkhārānaṃ sappaccayataṃ sādhentī yathāvuttakaṅkhappahānāya saṃvattatīti imamatthaṃ dassento 『『aniccato…pe… pahīyatī』』ti āha. Tattha tadanvayenāti paccakkhato diṭṭhassa anugamanena. Etthāti yathādiṭṭhesu dhammesu. Dukkhato manasi karontotiādīsupi eseva nayo. Pavattanti upādinnakkhandhappavattaṃ. Tañhi kilesābhisaṅkhārehi pavattitattā sātisayaṃ dukkhabhāvena upaṭṭhāti. Pavattanti ṭhānanisajjādivasena dukkhadukkhatādivasena ca saṅkhārappavattanti apare. 『『Nimittaṃ, pavatta』』nti ca vutte ajjhattabahiddhāsantānasaññite sabbasmiṃ sappaccaye nāmarūpe yāthāvato pavattā ekāva paññā pariyāyavasena 『『yathābhūtañāṇa』』ntipi 『『sammādassana』』ntipi tattha kaṅkhāvikkhambhanena 『『kaṅkhāvitaraṇā』』tipi vuccati. Yathā 『『rukkho pādapo tarū』』ti imamatthaṃ dassento āha 『『yañca yathābhūtañāṇa』』ntiādi.

Paramatthato sāsane assāso nāma ariyaphalaṃ, patiṭṭhā nāma ariyamaggo, ayaṃ pana anadhigatamaggaphalopi tadadhigamupāyapaṭipattiyaṃ ṭhitattā laddhassāso viya, laddhapatiṭṭho viya ca hotīti vuttaṃ 『『laddhassāso laddhapatiṭṭho』』ti. Aparihīnakaṅkhāvitaraṇavisuddhiko vipassako lokiyāhi sīlasamādhipaññāsampadāhi samannāgatattā uttari appaṭivijjhanto sugatiparāyaṇo ca hotīti vuttaṃ 『『niyatagatiko』』ti. Tato eva cūḷasotāpanno nāma hoti. Sotāpanno hi khīṇāpāyaduggativinipātoti.

我來為您直譯這段巴利文： （續2.20.） 十六事的疑是依道理而起的，它也以前際等為事而說。六十二見是以我執為事，而以佛等為事的疑與之同一斷除。被自己的諸緣所持者為諸法，因果報依之而住故稱為住，諸法之住為法住，即是緣法。或者法即是因，如"法無礙解"等中所說，法之住即是自性，除法外別無自性，故諸緣法的緣性為法住，對法住的智為法住智。諸行的無常等如實性為如實，對此的智為如實智。正確地見為正見。 "無明為緣"即無明以因等方式為諸行的緣。由此諸行是緣生。"此二者"即因為無明也是由漏等緣所生，所以無明與諸行這兩種法都是緣生。"如是"即如此。"緣把握之慧"即通過確定諸緣而運作的慧。如所說方式的法住智。 "相"即行相，實際上是五蘊。因為它們是密集想生起的對象故為相，或因以具體形態顯現故。因為所謂無常是諸行的不顛倒相。因為其中絲毫沒有常性，所以見無常者如實了知。那智因為是不顛倒的把握故為正見。具足彼者如同對現在一樣對過去未來推導道理時，對它們就很好地了知。 所謂無常是有生起者，生起是依緣而有，所以無常的成就能成就諸行的有緣性，能導向所說的疑的斷除，為顯示此義而說"見無常...斷除"。其中"隨順彼"即隨順所親見者。"此中"即在如所見的諸法中。在"作意為苦"等中也是這個道理。"轉起"即執取諸蘊的轉起。因為它是由煩惱與行造作而轉起，所以特別顯現為苦性。有人說"轉起"是依止住、坐等方式以及苦苦性等方式的諸行轉起。說到"相、轉起"時，對內外相續所攝的一切有緣名色如實運作的同一智慧，依不同方式也稱為"如實智"、"正見"，因為能鎮伏其中的疑故也稱為"度疑"。如同"樹木、大樹、喬木"，為顯示此義而說"凡是如實智"等。 在勝義上，教法中所謂安慰即是聖果，所謂立足即是聖道，但這位雖然未證得道果，因為住于趣向證得之道，故如同已得安慰，如同已得立足，所以說"已得安慰、已得立足"。未失度疑清凈的觀行者因為具足世間的戒定慧等成就，雖然未能通達更上，但必定往生善趣，所以說"趣向已定"。因此稱為小須陀洹。因為須陀洹是已斷惡趣、墮處者。

Atha vā laddhassāso diṭṭhivisuddhisamadhigamena. Nāmarūpaparicchedena hi khandhādike sabhāvasarasato sallakkhetvā sāsane dhammupasaṃhitapāmojjappaṭilābhena laddhassāso hoti. Laddhapatiṭṭho kaṅkhāvitaraṇavisuddhisamadhigamena. Sappaccayanāmarūpadassanena hi parimadditadiṭṭhikaṇṭako viniddhataahetuvisamahetuvādo yathāsakaṃ paccayeheva dhammamattaṃ jānitvā sāsane patiṭṭhitasaddho laddhapatiṭṭho nāma hoti. Nāmarūpavavatthānena dukkhasaccaṃ, dhammaṭṭhitiñāṇena samudayasaccaṃ, tasseva aparabhāgena aniccato manasikārādividhinā maggasaccañca abhiññāya pavattiyā dukkhabhāvaṃ disvā appavatte nirodhe ekaṃseneva ninnajjhāsayatāya lokiyeneva ñāṇena catunnaṃ ariyasaccānaṃ adhigatattā apāyesu abhabbuppattiko, sotāpannabhūmiyaṃ bhabbuppattiko ca hotīti vuttaṃ 『『niyatagatiko』』ti. Tenāha 『『cūḷasotāpanno nāma hotī』』ti.

Tasmāti yasmā evaṃ mahānisaṃsametaṃ yathābhūtañāṇaṃ, tasmā. Sadāti sabbakālaṃ rattiñceva divā ca. Sabbasoti nibbattakahetuādipariggaṇhanavasena sabbappakārena.

Kaṅkhāvitaraṇavisuddhiniddesavaṇṇanā niṭṭhitā.

Iti ekūnavīsatimaparicchedavaṇṇanā.

1. Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā

Sammasanañāṇakathāvaṇṇanā

692.Evaṃmaggañca amaggañca ñatvā ṭhitaṃ ñāṇanti ayaṃ upakkilesavinimuttā vīthipaṭipannā vipassanāpaññā ariyamaggassa pubbabhāgamaggo, ayaṃ obhāsādibhedo dasavidho upakkileso na maggoti evaṃ maggañca amaggañca yāthāvato vavatthapetvā ṭhitaṃ ñāṇaṃ.

Atītādivasena anekabhedabhinne dhamme kalāpato saṅkhipitvā sammasanaṃ kalāpasammasanaṃ, ayaṃ kira jambudīpavāsīnaṃ abhilāpo. 『『Yaṃ kiñci rūpa』』ntiādinā (ma. ni. 1.361; 2.113; 3.86; a. ni.

我來為您直譯這段巴利文： 或者"已得安慰"是通過證得見清凈。因為通過確定名色，如實觀察蘊等的自性，而獲得對教法的法喜，故成為已得安慰。"已得立足"是通過證得度疑清凈。因為通過見到有緣名色，摧毀見的刺，拔除無因邪因論，知道只是依各自諸緣的法而已，對教法建立信心，故稱為已得立足。通過確立名色而知苦諦，通過法住智而知集諦，在其後通過作意無常等方法而知道諦，見到轉起是苦性，對於不轉起的滅諦必定傾心向往，因為以世間智通達四聖諦，所以不可能生於惡趣，而可能達到須陀洹地，因此說"趣向已定"。所以說"稱為小須陀洹"。 "因此"即因為如此這如實智有大功德，所以。"常"即一切時，夜晚和白天。"一切"即通過把握能生因等一切方式。 度疑清凈釋義完。 如是第十九品釋義。 20.道非道智見清凈釋義 思惟智論釋 692 "如是知道與非道而住立的智"即是這離於染污而行於正道的觀慧是聖道的前分道，這光明等十種染污不是道，如是如實確立了道與非道而住立的智。 把過去等差別諸法集為一團而思惟稱為集團思惟，這據說是閻浮提（印度）居民的說法。如"任何色"等。

4.181) nayena hi dhammānaṃ vipassanā nayavipassanā, ayaṃ kira tambapaṇṇidīpavāsīnaṃ abhilāpo. Tenevāha 『『kalāpasammasanasaṅkhātāya nayavipassanāyā』』ti. Tāva-saddo kamattho, tena sammasanappakārānaṃ bahubhedataṃ dīpeti. Bahubhāvato hi tesaṃ paṭhamaṃ nayavipassanāya yogārambhaṃ anusāsati 『『nayavipassanāya tāva yogo karaṇīyo』』ti. Kasmāti codakavacanaṃ. Tassāyaṃ adhippāyo – yadi maggāmaggañāṇadassanavisuddhi sampādetabbā, atha kasmā 『『nayavipassanāya ādito yogo kātabbo』』ti vuttanti. Itaro tassāyaṃ adhigamūpāyoti dassento 『『āraddhavipassakassā』』tiādimāha. Tenetaṃ dasseti 『『vipassanāya sati udayabbayañāṇuppādo, udayabbayañāṇe sati obhāsādiupakkilesasambhavo, tato maggāmaggavavatthānaṃ, tasmā tassa āditova ārambhassa sambhavo natthīti vipassanā paṭhamaṃ āraddhabbā』』ti. Evampi paṭhamaṃ nayavipassanāva kasmā āraddhabbāti āha 『『vipassanāya ca kalāpasammasanaṃ ādī』』ti. Tañhi atītādibhedabhinnānaṃ dhammānaṃ saṅkhipitvā vavatthānavasena pavattanato ādikammikassa sukaraṃ sammasananti ādibhūtaṃ.

Tasmāti ādibhūtattā. Atha vā tasmāti yasmā āraddhavipassakassa…pe… kalāpasammasanaṃ ādi, tasmā. Etanti kalāpasammasanaṃ. Apicātiādi kalāpasammasanasseva vipassanāya ādibhāve upacayahetudassanaṃ. Udayabbayañāṇapariyosānā tīraṇapariññā, asampatte eva ca udayabbayañāṇe maggāmaggavavatthānaṃ hotīti āha 『『tīraṇapariññāya vattamānāyā』』ti. Kalāpasammasane tāva yogo kātabboti etthāpi tasseva paṭhamārambhe kāraṇaṃ vuttanayeneva veditabbaṃ. Yasmā kalāpasammasanaṃ nāma ekavisuddhiyampi na antogadhaṃ, ekacce ca taṃ anāmasitvāva vipassanācāraṃ vaṇṇenti. Evaṃ santepi taṃ suttantesu ekadesena, anavasesato ca dassitaṃ. Paṭisambhidāyaṃ ādikammikānaṃ manasikārasukaratāya vipassanāya ādibhāvena ṭhapitaṃ. Vipassantassa ca obhāsādīsu uppannesu maggāmaggañāṇasambhavo, tasmā 『『taṃ sampādetukāmenā』』tiādinā ayaṃ vicāro katoti daṭṭhabbaṃ.

我來為您直譯這段巴利文： （續4.181.） 依此方式觀察諸法稱為道理觀察，這據說是銅色島（斯里蘭卡）居民的說法。因此說"以所謂集團思惟的道理觀察"。"首先"一詞表示次第，由此顯示思惟方式有多種差別。因為它們眾多，所以首先教導開始修習道理觀察，說"首先應當修習道理觀察"。"為什麼"是質問者的話。這是他的意思：如果應當成就道非道智見清凈，那為什麼說"首先應當修習道理觀察"？另一方面為顯示這是證得的方便而說"已開始觀察者"等。由此顯示"有觀察才有生滅智的生起，有生滅智才有光明等染污的生起，由此有道非道的確立，因此它不可能從一開始就生起，所以應當首先開始觀察"。即使如此，為什麼首先應當開始道理觀察呢？為答此問而說"觀察的開始是集團思惟"。因為它是通過集合而確立過去等差別諸法的方式來運作，所以對初學者來說容易思惟，故為最初。 "因此"即因為是最初。或者"因此"即因為對已開始觀察者...集團思惟為最初，所以。"此"即集團思惟。"複次"等是顯示集團思惟確實是觀察的開始的增上因。審察遍知以生滅智為終，而在未達到生滅智時就有道非道的確立，所以說"在審察遍知進行時"。關於"首先應當修習集團思惟"這裡，它為何首先開始的理由也應當依所說方式來理解。因為所謂集團思惟並未包含在任何一種清凈中，有些人不提及它就直接描述觀察的行相。即使如此，它在經典中有部分說明，在無餘處有完整說明。在《無礙解道》中因為對初學者容易作意而立為觀察的開始。對於觀察者，當生起光明等時有道非道智的生起，因此應當了知這思惟是以"欲成就彼者"等方式而作的。

693.Tatrāti tasmiṃ tīraṇapariññāya ñātapariññānantarabhāve, tāsu vā pariññāsu. Vinicchayoti sarūpato, kiccato, bhūmito ca sanniṭṭhānaṃ. Lokuttarāpi purimasmiṃ saccadvaye maggasampayuttā tividhāpi pariññā kiccavasena labbhatīti 『『lokiyapariññā』』ti visesetvā vuttaṃ. Sabhāvadhammānaṃ lakkhaṇasallakkhaṇato ñeyyaabhimukhā paññā abhiññāpaññā. Ñātaṭṭheti ñātabhāvanimittaṃ. Abhiññeyyassa jānanahetu 『『ñāṇa』』nti vuccati. Pariññāpaññāti aniccādilakkhaṇāni paricchijja jānanapaññā. Tīraṇaṭṭheti sammasanabhāvahetu. Pahānapaññāti pahātabbassa pajahanapaññā. Vedayitādilakkhaṇavidhuratāya ruppanalakkhaṇaṃ paccattalakkhaṇaṃ vuttaṃ. Tesaṃyeva paccattalakkhaṇasallakkhaṇavasena gahitadhammānaṃyeva. Yathā pathavīphassādīnaṃ kakkhaḷaphusanādilakkhaṇāni tīsupi khaṇesu sallakkhitabbāni paṭiniyatarūpatāya sabhāvasiddhāneva hutvā gayhanti, na evamaniccatādilakkhaṇāni. Tāni pana bhaṅgudayabbayapīḷāvasavattanākāramukhena gahetabbato samāropitarūpāni viya gayhantīti vuttaṃ 『『sāmaññalakkhaṇaṃ āropetvā』』ti. Lokiyapariññānaṃyeva adhippetattā lakkhaṇārammaṇikavipassanāva 『『pahānapariññā』』ti vuttā.

我來為您直譯這段巴利文： 693 "其中"即在審察遍知緊接知遍知之處，或在那些遍知中。"判定"即從自性、作用、地的方面確定。出世間的三種遍知也在前兩諦中與道相應，依作用而得，所以特別說明"世間遍知"。對於諸法自性的相的觀察而趣向所知的慧為勝知慧。"在已知義"即在已知性的原因。因為是對所勝知的了知，故稱為"智"。"遍知慧"即完全了知無常等相的慧。"在審察義"即在思惟性的原因。"斷慧"即斷除所應斷的慧。因為受等相的相異性，所以說變壞相為自相。對於那些通過觀察自相而把握的諸法。如地、觸等的堅硬、觸碰等相在三時中都應當觀察，因為是確定的色法性而成為自性成就而被把握，無常等相則不然。因為它們是通過滅、生滅、逼迫、轉變等形相而把握，所以如同被安立的相而被把握，因此說"安立共相"。因為只是指世間遍知，所以只說以相為所緣的觀為"斷遍知"。

Saṅkhārapaṭicchedatoti nāmarūpavavatthānato, yā 『『diṭṭhivisuddhī』』ti vuttā. Keci pana 『『khandhādīnaṃ vipassanāya bhūmibhāvato sabbopi khandhādivicāro saṅkhāraparicchedo』』ti vadanti. 『『Paccattalakkhaṇapaṭivedhasseva ādhipacca』』nti iminā nāmarūpapaccayapariggahapaññānaṃ tīraṇapahānāsamatthataṃ dasseti . Tāsampi pana 『『namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpa』』nti arūparūpānaṃ sādhāraṇākārasallakkhaṇavasena pavattiyā ekenākārena tīraṇapariyāyo, diṭṭhikaṅkhāvikkhambhanena pahānapariyāyo labbhatīti siyā tīraṇapahānesupi ādhipaccanti vadanti. Ukkaṭṭhaniddesena pana yathā diṭṭhivisuddhiyāva saṅkhāraparicchedatā, evaṃ lakkhaṇārammaṇikavipassanāya eva tīraṇapahānakiccatā veditabbā. Evaṃ hi tissopi pariññā vavatthitā honti, aññathā saṅkāro siyā. Tīraṇapariññāya bhūmi tattha paññāya aniccatādilakkhaṇasantīraṇato. Tenāha 『『etasmiṃ…pe… ādhipacca』』nti. Kāmaṃ udayabbayañāṇampi kañci micchābhinivesaṃ pajahati, tassa pana athāmagatattā na sātisayaṃ pahānanti vuttaṃ 『『bhaṅgānupassanaṃ ādiṃ katvā upari pahānapariññāya bhūmī』』ti. Aniccato anupassantoti aniccākārato saṅkhāre anupassanto sammasanto. Niccasaññanti 『『te niccā sassatā』』ti pavattaṃ micchāsaññaṃ. Saññāsīsena diṭṭhicittānampi gahaṇaṃ daṭṭhabbaṃ. Eseva nayo ito paresupi. Nibbindantoti aniccānupassanādisambhūtāya nibbidānupassanāya saṅkhāre nibbijjanavasena passanto. Nandinti sappītikataṇhaṃ. Virajjantoti virāgānupassanāya virajjanavasena yathā saṅkhāresu rāgo nuppajjati, evaṃ anupassanto. Tathābhūto hi rāgaṃ pajahatīti vuccati. Nirodhentoti nirodhānupassanāya yathā saṅkhārā nirujjhantiyeva, na āyatiṃ punabbhavavasena uppajjanti, evaṃ anupassanto. Tathābhūto hi saṅkhārānaṃ samudayaṃ pajahati nāma anuppattidhammatāpādanato. Paṭinissajjantoti paṭinissaggānupassanāya yathā saṅkhārā na puna ādiyanti, evaṃ vossajjanto. Tenāha 『『ādānaṃ pajahatī』』ti, niccādivasena vā gahaṇaṃ vissajjetīti attho. Sādhitattāti sampāditattā. Itarāti tīraṇapahānapariññā. Evaṃ pariññā niddisitvā pariññākkamavasenapi kaṅkhāvitaraṇānantaraṃ 『『kalāpasammasane yogo kātabbo』』ti yvāyamattho vutto, taṃ nigamavasena paccāharanto 『『tena vutta』』ntiādimāha, taṃ vuttatthameva.

我來為您直譯這段巴利文： "由諸行確定"即由名色確立，也就是所說的"見清凈"。有些人則說"因為蘊等是觀察的基礎，所以一切蘊等的觀察都是諸行的確定"。"唯有自相通達的增上"，由此顯示名色緣把握的慧不能審察和斷除。但他們說，因為它們也是通過觀察無色與色的共同相而運作，即"名以傾向為相，色以變壞為相"，所以從一個方面可以有審察的含義，通過鎮伏見與疑可以有斷除的含義，因此在審察斷除中也可能有增上性。但依最勝的說明，應當了知如同見清凈唯有諸行確定性，同樣地唯有以相為所緣的觀察才有審察斷除的作用。因為如此三種遍知才有確立，否則就會混亂。審察遍知的地是因為在其中的慧審察無常等相。因此說"在此...增上"。雖然生滅智也斷除某些邪執著，但因為它尚未有力，所以說"以壞隨觀為始的上面是斷遍知的地"。"觀無常"即從無常相觀察、思惟諸行。"常想"即"它們是常、恒"的邪想。應當了知以想為首也包括見和心。這個道理在其後也是一樣。"厭離"即以從無常隨觀等生起的厭離隨觀，以厭離的方式觀察諸行。"歡喜"即有喜的渴愛。"離染"即以離染隨觀，以離染的方式觀察諸行，如此令貪不生起。因為如此稱為斷除貪。"滅"即以滅隨觀，觀察諸行如何滅去，不再以未來再有的方式生起。因為如此稱為斷除諸行的集，因為導致不再生起的狀態。"舍離"即以舍離隨觀，捨棄諸行使不再執取。因此說"斷除執取"，或者意思是捨棄以常等方式的執取。"已成就"即已完成。"其他"即審察遍知和斷遍知。如此說明諸遍知后，也依遍知的次第，在度疑之後"應當修習集團思惟"這個道理已經說了，為以結論的方式重述而說"因此說"等，這就是所說的意義。

694.Tatrāti tasmiṃ kalāpasammasane vibhāvetabbe, tassa vā kalāpasammasanassa ādibhāve. Ayaṃ pāḷīti dassiyamānaṃ paṭisambhidāmaggapāḷimāha. Tattha saṅkhipitvā vavatthāne paññāti atītādibhedabhinne dhamme ekato saṅgahetvā aniccādivasena vinicchaye sādhetabbe taṃsādhanīyā paññā. Sammasane aniccatādivasena tīraṇe ñāṇanti pavuccati, sā kathaṃ hotīti attho. Vavatthāne sammasaneti ca nipphādetabbe bhummavacanaṃ. Yaṃ kiñci rūpantiādīni padāni heṭṭhā vuttatthāneva. Sabbaṃ rūpaṃ aniccato vavatthapetītiādīni pana yasmā parato vaṇṇiyissanti, tasmā tattheva nesaṃ atthaṃ vibhāvayissāma.

Pāḷivavatthānaṃ pana evaṃ veditabbaṃ – ettha hi ādikammikānaṃ vipassanāmanasikārasukhatthaṃ 『『yaṃ kiñci rūpa』』ntiādinā paṭhamaṃ tāva pañcakkhandhā atītādivibhāgamukhena gahitā, te pana khandhā yasmā dvārārammaṇehi saddhiṃ dvārappavattadhammavasena vibhāgaṃ labbhanti, tasmā tadanantaraṃ dvārachakkādivasena dasa chakkā gahitā. Yasmā pana lakkhaṇesu anattalakkhaṇaṃ dukkhavibhāgaṃ, tasmā tassa vibhāvanāya cha dhātuyo gahitā. Tato yesu kasiṇesu ito bāhirakānaṃ attābhiniveso, tāni imesaṃ jhānānaṃ ārammaṇabhāvena upaṭṭhānākāramattānīti dassanatthaṃ dasa kasiṇāni gahitāni. Tato dukkhānupassanāya parivārabhāvena paṭikkūlākāravasena dvattiṃsa koṭṭhāsā gahitā. Pubbe khandhavasena saṅkhepato gahitā dhammā nātisaṅkhepavitthāranayena, vitthāranayena ca manasi kātabbāti dassanatthaṃ dvādasāyatanāni, aṭṭhārasa dhātuyo ca gahitā. Tesu ime dhammā satipi suññanirīhaabyāpārabhāve dhammasabhāvato ādhipaccavasena pavattantīti anattalakkhaṇavibhāvanatthaṃ indriyāni gahitāni. Evaṃ anekabhedabhinnāpime dhammā bhūmittayapariyāpannatāya tividhāva hontīti dassanatthaṃ tisso dhātuyo gahitā.

Ettāvatā nimittaṃ dassetvā pavattaṃ dassetuṃ kāmabhavādayo nava bhavā gahitā. Ettake abhiññeyyavisese pavattamanasikārakosallena saṇhasukhumesu nibbattitamahaggatadhammesu manasikāro pavattetabboti dassanatthaṃ jhānappamaññāruppāni gahitāni. Tattha jhānāni nāma vuttāvasesārammaṇāni rūpāvacarajjhānāni. Paccayapaccayuppannavibhāgato ime dhammā bhinditvā manasi kātabbāti dassanatthaṃ paṭiccasamuppādaṅgāni gahitāni. Paccayākāramanasikāro hi lakkhaṇattayaṃ sukhena, suṭṭhutarañca vibhāveti, tasmā pacchato gahito. Evamete sammasanīyabhāvena gahitā khandhādivasena koṭṭhāsato pañcavīsatividhā. Pabhedato pana atītādibhedaṃ anāmasitvāva gayhamānā dvīhi ūnāni dvesatāni honti.

Tattha aniccato vavatthapetītiādiko paṭhamo lakkhaṇavavatthāpanavāro. Aniccaṃ khayaṭṭhenātiādiko dutiyo hetuvāro lakkhaṇānaṃ hetukittanato. Aniccaṃ saṅkhatantiādiko pana hetupatiṭṭhāpanavāro pākaṭabhāvasallakkhaṇato. Khayaṭṭhenāti hi khayasabhāvato yasmā rūpaṃ khayasabhāvaṃ uppajjitvā khayaṃ vayaṃ bhedaṃ gacchati, tasmā aniccanti attho. Bhayaṭṭhenāti bhāyitabbabhāvato yasmā rūpaṃ pabhaṅguratāya bhayānakaṃ, tasmā dukkhanti. Tenāha bhagavā 『『yadaniccaṃ, taṃ dukkha』』nti (saṃ. ni. 30.15, 45, 46, 76, 85; 2.4.14; paṭi. ma.

我來為您直譯這段巴利文： 694 "其中"即在應當闡明的集團思惟中，或在集團思惟為最初之義中。"此經文"即指將要顯示的《無礙解道》經文。其中"集合確立的慧"即對過去等差別諸法合為一處，在應當成就無常等方面的判定時，能成就此的慧。說是在思惟中以無常等方式審察的智，這如何生起的意思。"在確立思惟"是處格語。"任何色"等詞的意義如前所說。但"確立一切色為無常"等，因為後面將解釋，所以我們將在那裡闡明它們的意義。 經文的確立應當如是了知 - 這裡首先以"任何色"等方式，爲了初學者容易作意觀察，首先通過過去等分別方式把握五蘊，而這些蘊因為可以與門、所緣一起依門轉起諸法而得分別，所以隨後依六門等方式把握十種六法。又因為在諸相中無我相是苦的分別，所以爲了顯示它而把握六界。然後爲了顯示外道在這些遍處中執著為我，它們只是這些禪那的所緣顯現相而已，所以把握十遍。然後爲了苦隨觀的圍繞，依不凈相方式把握三十二身份。爲了顯示前面依蘊方式簡略把握的諸法應當以不太簡略和廣說的方式，以及廣說方式作意，所以把握十二處和十八界。在它們中，爲了顯示這些法雖然是空、無動作、無作為，但依法性以增上力而轉起，故爲了顯示無我相而把握諸根。如是雖然這些法有多種差別，但因為攝屬三地，故只有三種，爲了顯示這點而把握三界。 至此顯示了相，爲了顯示轉起而把握欲有等九有。爲了顯示在如此多應知差別中運作作意善巧后，應當對細微的所生廣大諸法進行作意，所以把握禪那、無量和無色。其中所謂禪那是指除了所說之外的所緣的色界禪那。爲了顯示這些法應當從緣和緣生的分別來破析作意，所以把握緣起支。因為緣行相的作意能容易地、更好地顯示三相，所以最後把握。如是這些作為所思惟而把握的，依蘊等分類有二十五種。但若計算差別，不論過去等差別而把握時，則有一百九十八。 其中"確立為無常"等是第一個相的確立章。"無常以壞義"等是第二個因章，因為說明諸相的因。而"無常是有為"等是因的建立章，因為觀察顯著性。"以壞義"即因為是壞的自性，因為色生起后趨向壞、滅、破壞，所以是無常的意思。"以怖畏義"即因為是應當怖畏的，因為色以其易壞性而可怕，所以是苦。因此世尊說"凡是無常的，那就是苦"。

2.10). Asārakaṭṭhenāti asārakabhāvato, attasāravirahatoti attho. Tatiyavāre pana 『『rūpaṃ anicca』』nti vatvā tassa hetuṃ patiṭṭhāpetuṃ 『『saṅkhata』』ntiādi vuttaṃ. Yasmā samecca sambhūya paccayehi kataṃ, anurūpe ca paccaye paṭicca, na vinā tehi samaṃ, sammā ca uppannaṃ, tasmā khayavayavirāganirodhadhammanti. Na hi paccayanibbattaṃ anirujjhanakaṃ nāma atthi. Tenāha bhagavā 『『yaṃ taṃ rūpaṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti netaṃ ṭhānaṃ vijjatī』』ti (saṃ. ni. 5.379). Etena aniccā pathavīdhātu paccayanibbattattā tadaññaṃ paccayanibbattaṃ viyāti dasseti. Esa nayo sesadhammesupi.

Idāni anvayato, byatirekato ca saṅkhatadhammānaṃ aniccataṃ patiṭṭhāpetuṃ 『『jātipaccayā』』tiādi vuttaṃ. Aniccalakkhaṇasseva cettha patiṭṭhāpanaṃ tasmiṃ patiṭṭhāpite sesalakkhaṇadvayassapi patiṭṭhāpanasiddhito.

Iminā peyyālena ime dhammarāsayo saṃkhittāti sambandho. 『『Dvārārammaṇehi saddhiṃ dvārappavattā dhammā, pañcakkhandhā』』ti idaṃ abhiññeyyaniddese 『『cakkhuṃ, bhikkhave, abhiññeyya』』ntiādinā (paṭi. ma. 1.3; saṃ. ni. 4.46) dvārārammaṇehi saddhiṃ dvārappavatte dhamme dassetvā tesaṃ pañcahi khandhehi saṅgahitataṃ dassetuṃ 『『rūpaṃ abhiññeyyaṃ…pe… viññāṇaṃ abhiññeyya』』nti āgatattā vuttaṃ. Paṭisambhidāyaṃ (paṭi. ma. 1.48) pana 『『yaṃ kiñci rūpa』』ntiādinā paṭhamaṃ pañcakkhandhe dassetvā 『『cakkhu』』ntiādinā dvārārammaṇehi saddhiṃ dvārappavattā dhammā dassitā. Tathādassane kāraṇaṃ heṭṭhā vuttameva.

Kasmā panettha ime dhammarāsayo saṃkhittāti pāḷiyaṃ vitthārato āgatattāti dassento 『『vuttaṃ heta』』ntiādimāha. Tenevāha 『『taṃ tattha…pe… saṃkhitta』』nti. Tattha tanti abhiññeyyaṃ. Etthāti abhiññeyyaniddese. 『『Viññāṇaṃ mano dhammā』』tiādinā tattha tattha koṭṭhāse ye lokuttaradhammā āgatā. Keci pana 『『etthāti paṭisambhidāya』』nti vadanti, taṃ na sundaraṃ. Sammasanupagā eva hi dhammā paṭisambhidāyaṃ gahitā sammasanavārassa adhippetattā, na abhiññeyyaniddese (paṭi. ma. 1.3; saṃ. ni. 4.46) viya sabbeva abhiññeyyā dhammā. Ye rūpārūpadhammā. Yassāti yogino. Tesu tena sammasanaṃ ārabhitabbaṃ yathāpākaṭaṃ vipassanābhinivesoti katvā. Pacchā pana anupaṭṭhahantepi upāyena upaṭṭhahāpetvā anavasesatova sammasitabbā.

我來為您直譯這段巴利文： "以無實質義"即因為是無實質性，意思是缺乏自我實質。在第三章中說"色是無常"后，為建立其因而說"有為"等。因為是諸緣和合而作，依適當的緣而有，不離彼等而平等，正確地生起，所以是滅盡、衰敗、離貪、滅盡之法。因為沒有由緣所生而不滅盡的。因此世尊說："凡是那個色，已生、已有、有為、是壞滅法，說它不壞滅，這是不可能的。"由此顯示地界無常是因為由緣所生，如同其他由緣所生者。這個道理在其他諸法中也是一樣。 現在爲了從隨順和反面來建立有為法的無常性而說"以生為緣"等。這裡只建立無常相，因為在建立它時其他兩相的建立也成就。 這些法蘊以此省略方式而簡略，這是關聯。"與門、所緣一起的門轉起諸法，五蘊"，這是因為在應知的說明中以"諸比丘，眼應當了知"等方式顯示與門、所緣一起的門轉起諸法后，為顯示它們被五蘊所攝，而說"色應當了知...識應當了知"而來。但在《無礙解道》中首先以"任何色"等顯示五蘊后，以"眼"等顯示與門、所緣一起的門轉起諸法。如此顯示的理由如前所說。 為什麼這裡這些法蘊被簡略？為顯示在經典中已詳細說過而說"因為這裡說"等。因此說"彼在彼...簡略"。其中"彼"即應知。"此中"即在應知的說明中。以"識、意、諸法"等方式在彼彼部分中所說的出世間法。有些人說"此中即在《無礙解道》中"，這不好。因為在《無礙解道》中只取適合思惟的諸法，因為是思惟章的意趣，不像在應知的說明中取一切應知的諸法。"任何色無色法"。"彼"即瑜伽行者。應當依顯著而開始對它們的思惟，作為觀察的入手處。但後來對不顯現的也以方便使之顯現，應當無遺地思惟。

1. 『『Atītaṃ rūpaṃ anicca』』ntiādinā aniccato sammasanassa atītādivibhāgā pavattiṭṭhānabhūtāti āha 『『ekādasahi okāsehī』』ti. Vavatthāpanaṃ nāma sanniṭṭhānaṃ. Aniccato sanniṭṭhānañcettha 『『anicca』』nti vipassanāvāti āha 『『aniccanti sammasatī』』ti.

Kathanti sammasanākāro pucchitoti taṃ parato idheva pāḷiyaṃ dutiyavāre vuttanayenevāti saṅkhepeneva vissajjeti. Idāni tamatthaṃ pākaṭataraṃ kātuṃ 『『vuttañheta』』ntiādimāha. Tattha hī-ti hetuatthe nipāto. Yasmā 『『rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhenā』』ti evaṃ vuttaṃ, tasmā iminā vuttanayena aniccanti sammasatīti yojanā.

Evampi saṅkhepoyevāti vibhajitvā dassetuṃ 『『esā』』tiādi vuttaṃ. Atīteti atīte bhave. Ādikammikassa hi idaṃ sammasanavidhānaṃ, tasmā bhavavasena addhābhedo adhippeto. Tenāha 『『nayimaṃ bhavaṃ sampattantī』』ti. Ettha iti-saddo hetuattho. Idaṃ vuttaṃ hoti – yaṃ atītabhave pariyāpannaṃ rūpaṃ, taṃ atīteyeva bhave khīṇaṃ, tato na imaṃ bhavaṃ sampattaṃ, tasmā aniccaṃ khayaṭṭhena khayasabhāvattāti sammasatīti. Esa nayo yaṃ anāgatantiādīsupi.

Yaṃ bahiddhā, tampi bahiddhā eva khīyati, na ajjhattabhāvaṃ gacchatīti aniccaṃ khayaṭṭhenāti, yaṃ oḷārikaṃ, tampi tattheva khīyatīti aniccaṃ khayaṭṭhenātiādinā yojetabbaṃ.

Idaṃ sabbampīti idaṃ atītādibhedassa rūpassa sammasanato sabbaṃ ekādasavidhampi sammasanaṃ ekaṃ sammasanaṃ aniccato sammasananti katvā.

Tanti taṃ ekādasavidhampi rūpaṃ. Sappaṭibhayatāyāti bhayānakatāya. Bhayāvahaṃ hotīti appahīnavipallāsassa 『『ahaṃ vinassāmi, mama santakaṃ vinassatī』』ti cintentassa bhayajanakaṃ hoti. Sīhopamasutte devānaṃ viyāti sīhopamasutte desiyamāne devānaṃ viya. Tattha hi –

『『Yadā tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… so dhammaṃ deseti 『iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo. Iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo』ti. Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti 『aniccāva kira bho mayaṃ samānā niccamhāti amaññimha, addhuvāva…pe… asassatāva kira bho mayaṃ samānā sassatamhāti amaññimha, mayampi kira bho aniccā addhuvā asassatā sakkāyapariyāpannā』』』ti (saṃ. ni. 3.78; a. ni. 4.33) –

Evaṃ devānaṃ bhayuppatti āgatā.

Khandhapañcakaṃ, tadekadeso vā attavādīhi 『『attā』』ti parikappīyati, tañca ekantato aniccaṃ, dukkhañcāti āha 『『yañhi aniccaṃ, taṃ dukkha』』ntiādi. Tīsu dukkhatāsu saṅkhāradukkhatāva byāpinī, 『『yadaniccaṃ, taṃ dukkha』』nti ca adhippetāti vuttaṃ 『『aniccataṃ vā udayabbayapaṭipīḷanaṃ vā』』ti. Attā abhavissāti 『『kārako vedako sayaṃvasī』』ti evaṃbhūto attā abhavissāti adhippāyo. Evañhi sati rūpassa ābādhāya saṃvattanaṃ ayujjamānakaṃ siyā. Yathā rūpakkhandhe abhedato tividhaṃ sammasanaṃ, bhedato tettiṃsavidhaṃ, evaṃ vedanākkhandhādīsupīti imamatthaṃ 『『esa nayo』』ti atidisati. Tena khandhavasena tāva bhedato pañcasaṭṭhiadhikā sataṃ sammasanavārā dassitā honti. Iminā nayena dvārachakkādīsupi yathārahaṃ sammasanabhedo veditabbo.

我來為您直譯這段巴利文： 695 以"過去色無常"等，過去等差別是無常思惟的運作處所，所以說"以十一處"。確立即是確定。這裡以"無常"作為確定即是觀察，所以說"思惟'無常'"。 "如何"是問思惟的方式，以在此經文後面第二章所說的方式簡略地回答。現在為使此義更加明顯而說"因為說"等。其中"因為"是表示因的語詞。因為說"過去、未來、現在色以壞義為無常"，所以依此所說方式思惟"無常"，這是語句關係。 "如是也是簡略"，為分別顯示而說"這"等。"過去"即在過去有。因為這是初學者的思惟方法，所以依有而意指時分的差別。因此說"不到達此有"。這裡"故"字表示因。這是說 - 凡是屬於過去有的色，它在過去有中已滅，故不到達此有，所以以滅義為無常，因為是滅性而思惟。這個方法在"凡是未來"等中也是一樣。 "凡是外"，它也只在外滅，不去到內的狀態，所以以滅義為無常；"凡是粗"，它也就在那裡滅，所以以滅義為無常等，應當如是連線。 "這一切"即這思惟過去等差別的色的一切十一種思惟都是一個無常的思惟。 "彼"即彼十一種色。"以可怖畏性"即以可怕性。"成為怖畏"即對未斷顛倒者想著"我將滅，我所將滅"而生怖畏。"如《獅子譬喻經》中的諸天"即如在《獅子譬喻經》中所說的諸天。因為在那裡： "當如來出現於世，是阿羅漢正等覺者...他說法：'這是色，這是色集，這是色滅。這是受...這是想...這是行...這是識，這是識集，這是識滅。'諸比丘，那些長壽、端正、多樂、住于高處宮殿長久的諸天，他們聽了如來的說法，大多生起怖畏、悚懼、恐怖：'我們雖是無常卻以為是常，雖是不穩固...雖是非恒而以為是恒，我們確實是無常、不穩固、非恒、攝於有身。'" 如是說到諸天的生起怖畏。 五蘊或其一部分被執我論者所想像為"我"，而它必定是無常、是苦，所以說"凡是無常，那就是苦"等。在三苦中，行苦是遍滿的，而且"凡是無常，那就是苦"是所要表達的，所以說"無常性或生滅逼迫"。"將是我"即意指"是作者、受者、自在者"這樣的我將存在。因為如此，色的導向壓迫就不合理。如同在色蘊中不分別有三種思惟，分別有三十三種，在受蘊等中也是如此，以"這個方法"來指示這個意思。由此首先依蘊的分別顯示一百六十五種思惟章節。依此方法在六門等中也應當依適宜了知思惟的差別。

696.Niyamato saṅkhatādibhedaṃ hotīti ekaṃsena saṅkhatatādivisesavantaṃ hoti asaṅkhatādisabhāve aniccatāya asambhavato. Assāti aniccassa. Pariyāyadassanatthanti vevacanadassanatthaṃ, taṃ pana 『『khayadhamma』』ntiādīnaṃ vasena veditabbaṃ, na purimānaṃ tiṇṇaṃ. Na hi tadeva tassa pariyāyo hoti, nāpi saṅkhatapaṭiccasamuppannapadāni hutvā abhāvadīpanato pākabhāvadīpanato. Pākabhāvadīpanena pana aniccatāya sādhanapakkhe tiṭṭhanti. Teneva hi sabbesaṃ padānaṃ pariyāyatābhāvato 『『nānākārehi vā』』ti vikappantaraṃ gahitaṃ. Manasikārappavattīdassanatthanti aniccatāya upabrūhanamanasikārapavattidassanatthaṃ.

Cattārīsākāraanupassanākathāvaṇṇanā

697.Soti yogāvacaro. Tassāti yathāvuttabhedassa aniccatādisammasanassa. Thirabhāvatthāyāti daḷhabhāvatthāya aniccādiākārassa punappunaṃ manasikāro viya bahulīkārabhāvato. Yaṃ taṃ bhagavatā etassa vibhaṅge aniccādisammasanaṃ vuttanti sambandho. Anulomikanti ariyamaggādhigamassa anukūlaṃ. Khantinti ñāṇakhantiṃ. Ñāṇañhi visayasabhāvaṃ ogāhetvā vavatthāne khamati sahatīti khantīti vuccati. Sammattaniyāmanti ariyamaggaṃ. So hi sammādiṭṭhiādisammattañceva anivattidhammatāya niyāmo cāti vuccati. 『『Ādinā nayenā』』ti iminā 『『pañcakkhandhe dukkhato passanto anulomikaṃ khantiṃ paṭilabhati, khandhānaṃ nirodho sukhaṃ nibbānanti passanto sammattaniyāmaṃ okkamatī』』ti (paṭi. ma. 3.38) evamādiko pāṭhaseso rogādipaṭipakkhayojanāvasena vitthāretabbo. 『『Khandhānaṃ nirodho niccaṃ nibbāna』』nti vacanena saṅkhārānaṃ dukkharogatādipaṭipakkho nibbānassa sukhārogyādibhāvo 『『ādinā nayenā』』ti ettha nayaggahaṇena dīpitoti. Avaseso sabbo pāṭho pakāsito eva hotīti.

Kāmañcetaṃ cattārīsāya ākārehi sammasanaṃ anulomañāṇe bhāvetabbavidhānaṃ. Tenāha 『『anulomañāṇaṃ vibhajantena…pe… vutta』』nti, ito paṭṭhāya pana kataparicayasseva kiccāvahaṃ hotīti idhāpi vuttantīti daṭṭhabbaṃ. Tassāpīti na kevalaṃ kalāpasammasanasseva, atha kho yathādassitassa cattālīsappabhedassa aniccādisammasanassapi. Tañhi anulomikakhantipaṭilābhāya, sammattaniyāmokkamanāya ca saṃvattanato ekaṃsato icchitabbaṃ. Vuttañhi –

『『So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti netaṃ ṭhānaṃ vijjati, anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti netaṃ ṭhānaṃ vijjati, sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā…pe… arahattaṃ vā sacchikarissatīti netaṃ ṭhānaṃ vijjati. So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto』』ti (a. ni. 6.98; paṭi. ma. 3.36) –

Ādi sukkapakkho vitthāretabbo. Tathā 『『so vata, bhikkhave, bhikkhu kañci saṅkhāraṃ sukhato, dukkhato, kañci dhammaṃ attato, anattato』』ti (paṭi. ma. 3.36) vitthāretabbo.

我來為您直譯這段巴利文： 696 "必然成為有為等差別"即必定具有有為等特殊性，因為無常性不可能存在於無為等性質中。"它的"即無常的。"為顯示同義詞"即為顯示異名，這應當依"滅法"等來理解，不是依前面三種。因為那不是它的同義詞，也不是有為、緣生等詞，因為顯示有後無、顯示成熟性。但通過顯示成熟性而立於無常性的證成方面。正因為如此，由於所有詞都不是同義詞，所以採取"或以種種行相"作為另一選擇。"為顯示作意的運作"即為顯示增長無常性的作意的運作。 四十行相隨觀的解釋 697 "彼"即瑜伽行者。"它的"即前所說差別的無常等思惟。"爲了堅固"即爲了牢固，因為如同反覆作意無常等行相那樣成為多作。"世尊在其分別中所說的無常等思惟"，這是語句關聯。"隨順"即有助於證得聖道。"忍"即智忍。因為智在深入對象的自性后能忍受確立，所以稱為忍。"正性決定"即聖道。因為它稱為正見等正性以及以不退轉性而為決定。以"等的方式"，由此應當依病等對治的關係來詳述"見五蘊為苦而得隨順忍，見蘊的滅為樂涅槃而入正性決定"等余文。以"蘊的滅是常的涅槃"的說法，通過"等的方式"中的方式的採取而顯示涅槃是諸行的苦病等的對治，即樂健等性。餘下一切經文都已經明瞭。 雖然這四十種行相的思惟是在隨順智中應當修習的方法。因此說"當分別隨順智...所說"，但從此以後只對已熟練者才有作用，所以應當了知在這裡也說。"它的也"即不僅是集團思惟，而且也是如所顯示的四十種差別的無常等思惟。因為它導向獲得隨順忍和入正性決定，所以必定應當希求。因為說： "諸比丘，比丘見任何行為常，將具足隨順忍，這是不可能的；不具足隨順忍，將入正性決定，這是不可能的；不入正性決定，將證得預流果乃至阿羅漢果，這是不可能的。諸比丘，比丘見一切行無常"等，應當詳述白分。同樣應當詳述"諸比丘，比丘見任何行為樂、為苦，見任何法為我、為無我"。

1. Ekekaṃ khandhaṃ aniccādisammasanassa vasena sammasatīti sambandho. Tassa pana sammasanassa pañcannaṃ khandhānaṃ sādhāraṇatāya 『『ekekaṃ khandha』』nti vuttaṃ. Anaccantikatāyāti accantikatābhāvato, asassatatāyāti attho. Sassatañhi accantikaṃ parāya koṭiyā abhāvato. Ādiantavantatāyāti pubbāparakoṭivantatāya, udayabbayadhammatoti attho. Aniccato sammasatīti sambandho. Esa nayo sabbattha.

Aniccatoti ca addhuvato. Etañhi na niccaṃ, khaṇikatāya asadābhāvitāya vā na iccaṃ na upagantabbanti aniccaṃ. Uppādavayapaṭipīḷanatāyāti uppādena, vayena ca pati pati khaṇe khaṇe taṃsamaṅgino vibādhanasabhāvattā, tehi vā sayameva vibādhetabbattā. Udayabbayavanto hi dhammā abhiṇhaṃ tehi paṭipīḷitā eva honti, yā pīḷanā 『『saṅkhāradukkhatā』』ti vuccati. Dukkhavatthutāyāti tividhassāpi dukkhassa, saṃsāradukkhassa ca adhiṭṭhānabhāvato. Paccayayāpanīyatāyāti yathārahaṃ paccayehi yāpetabbatāya. Rogamūlatāyāti mūlabyādhi viya anubandhabyādhīnaṃ mūlabhāvato, padadvayenāpi yāpyarogasadisatoti dasseti. Yāpyabyādhi hi rogo itaro ābādhoti. Dukkhatāsūlayogitāyāti tividhadukkhatāsaṅkhātena rujjanena yujjatāya. Kilesāsucipaggharaṇatāyāti yathārahamārammaṇavasena, samannāgamavasena ca rāgādikilesāsucivissandanato. Ahutvā sambhavato uppattiyā uddhumātatā.

Antotudanatāyāti abbhantare tudanato. Dukkhavedanādayo viya hi ime saṅkhārā attabhāvassa abbhantaragatā eva udayabbayavasena tudanti. Ariyamaggasaṇḍāsena vinā nīharituṃ asakkuṇeyyatāya dunnīharaṇīyatā taṇhādiṭṭhābhinivesadaḷhabhāvato. Aghanti pāpaṃ viya ariyajanehi vigarahitabbaṃ. Sattānaṃ anatthajananato avaḍḍhiāvahaṃ, pāpassa ca vatthubhūtaṃ khandhapañcakanti āha 『『vigaraha…pe… aghato』』ti. Aseribhāvajanakatāyāti paravasatājananato. Yathā gilāno aññehi saṃvesanavuṭṭhāpanādinā parapaṭibaddhasarīravuttiko aserī, evametepi aseribhāvajanakā. Avasatāyāti avasavattanato. Yathā parosatanto puriso parassa vasaṃ na gacchati, evaṃ subhasukhādibhāvena vase vattetuṃ asakkuṇeyyato. Avidheyyatāyāti 『『mā jīratha, mā mīyathā』』tiādinā vidhātuṃ asakkuṇeyyato. Palujjanatāyāti byādhiādīhi pakārehi chijjanato vinassanato. Tehi eva vā ābyasanato. Byasanattho hi lokasaddo, pasaddo bhusattho daṭṭhabbo. Byādhiādīhi ca khandhānaṃ byasananti. Byasanāvahabhāvena etīti īti, āgantukānaṃ akusalapakkhiyānaṃ byasanahetūnaṃ etaṃ adhivacanaṃ. Khandhā ca edisāti āha 『『anekabyasanāvahatāya ītito』』ti.

我來為您直譯這段巴利文： 698 依無常等思惟的方式思惟每一蘊，這是關聯。因為這思惟對五蘊是共同的，所以說"每一蘊"。"因為非究竟"即因為沒有究竟性，意思是非恒常性。因為恒常是究竟的，因為沒有後邊際。"因為有始終"即因為有前後邊際，意思是有生滅法性。以無常而思惟，這是關聯。這個方法在一切處都是如此。 "無常"即不穩固。因為這不是常，由於剎那性或非恒時存在性而不可接受，故為無常。"因為生滅逼迫"即因為以生、以滅而一再剎那剎那地對具有它者有壓迫性，或者由它們自身要被壓迫。因為有生滅的諸法必定經常被它們所逼迫，這逼迫稱為"行苦"。"因為是苦的基礎"即因為是三苦和輪迴苦的立足處。"因為依賴諸緣"即因為依適宜而要靠諸緣維持。"因為是病的根本"即如根本病是隨伴病的根本，以這兩詞顯示如同可延續的病。因為可延續的病是病，其他是疾。"因為結合苦刺"即因為結合以三苦為名的逼惱。"因為流出煩惱的不凈"即依適宜以所緣方式和具足方式而流出貪等煩惱的不凈。"因無而有"即因生起而腫脹。 "因為內刺"即因為在內刺痛。因為如同苦受等，這些行在自身之內以生滅方式而刺痛。"因為難除"因為沒有聖道的鉗子而不能拔除，因為貪見執著堅固。"災禍"即如同惡被聖者所呵責。因為對眾生生不利，帶來衰退，是惡的基礎，所以說"因為五蘊被呵責...為災禍"。"因為生不自在"即因為生他所支配。如同病人以他人的臥起等而身體活動受制於他人而不自在，如是這些也生不自在。"因為不自在"即因為不隨欲轉。如百歲的人不隨他人所轉，如是因為不能以凈樂等方式隨欲而轉。"因為不聽命"即因為不能以"勿老、勿死"等方式而令聽命。"因為破壞"即因為以病等方式而斷滅破壞。或者因為以它們而衰損。因為世間詞是衰損義，pa詞應當視為增強義。以病等而有蘊的衰損。以帶來衰損而來故為災難，這是意外的不善分的衰損因的同義語。諸蘊是如此，所以說"因為帶來種種衰損而為災難"。

Upaddavatīti upaddavo, anatthaṃ janento abhibhavati ajjhottharatīti attho, rājadaṇḍādīnaṃ etaṃ adhivacanaṃ. Khandhā ca edisāti vuttaṃ 『『aviditānaṃ…pe… upaddavato』』ti. Diṭṭhadhammikasamparāyikabhayāvahato, abhayapaṭipakkhato ca khandhā bhayanti āha 『『sabbabhayānaṃ…pe… bhayato』』ti. Bahiddhā ñātibyasanādīhi, ajjhattaṃ rāgādīhi anatthehi upasajjanaṭṭhena, upasaggasadisatāya ca upasaggo. Upasaggoti ca devatūpasaṃhāravasena pavatto byādhiādianattho. So atthakāmena muhuttampi na ajjhupekkhitabbo hoti. Tena vuttaṃ 『『anekehi…pe… upasaggato』』ti. Dosūpasaṭṭhatāyāti ārammaṇato, sampayogato ca rāgādidosehi upetatāya. Lokadhammā lābhādihetukā anunayapaṭighā, tehi, byādhiādīhi ca anavaṭṭhitatā pacalitatā.

Upakkamenāti attano, parassa vā payogena. Sarasenāti sabhāvena. Pabhaṅgupagamanasīlatā bhiduratā. Sabbāvatthanipātitāyāti rukkhaphalaṃ viya atitaruṇakālato paṭṭhāya sabbāsu avatthāsu nipatanasīlatāya. Anipatassapi sabbena sabbaṃ asāratāya thirabhāvassa abhāvatāya. Thirañhi dhuvaṃ nāma hoti. Tāyituṃ rakkhituṃ asamatthatāya na tāyanoti atāyano, tabbhāvo atāyanatā. Tāṇāsīsāya upagatassa alabbhaneyyakhematā. Dukkhabhītiyā upalīyanādhippāyena allīyituṃ. Dukkhanivattanaṃ leṇakiccaṃ. Jātiādibhayānaṃ hiṃsanaṃ vidhamanaṃ bhayasārakattaṃ. Yathāparikappitehīti paramatthato avijjamānehi bālehi parikappitappakārehi. Rittatāyāti vivittatāya, virahitatāyāti attho. Antosārābhāvo rittatā. Sā eva ca tucchatāti āha 『『rittatāyeva tucchato』』ti. Appakattāti parittattā, lāmakattā vā. Dhuvasārābhāvādīhi saddhiṃ attasārābhāvaṃ rittapadena vatvā nibbattitamattasārābhāvameva suññapadena dassetuṃ 『『sāmi…pe… suññato』』ti vuttaṃ. Yathā kenaci sāmiādilakkhaṇena attanā suññā ete, evaṃ sayampi ataṃsabhāvoti āha 『『sayañca…pe… anattato』』ti. Na attāti hi anattāti.

Pavattidukkhatāyāti bhavapavattidukkhabhāvato. Bhavapavatti ca pañcannaṃ khandhānaṃ aniccādiākārena pavattanameva, so ca ādīnavo. Yathāha 『『yaṃ, bhikkhave, pañcupādānakkhandhā aniccā dukkhā vipariṇāmadhammā. Ayaṃ, bhikkhave, pañcasu upādānakkhandhesu ādīnavo』』ti. Tenāha 『『dukkhassa ca ādīnavatāyā』』ti. Ādīnanti bhāvanapuṃsakaniddeso yathā 『『ekamanta』』nti (dī. ni.

我來為您直譯這段巴利文： 壓迫故為災患，意思是生不利而壓制、征服，這是王罰等的同義語。諸蘊是如此，所以說"因為對未知...為災患"。因為帶來現世、來世的怖畏，以及與無畏相對，所以諸蘊是怖畏，因此說"因為一切怖畏...為怖畏"。以外在的親屬衰損等，以內在的貪等不利而接近的意義，以及與災難相似性而為災難。災難即依天神加害方式而起的病等不利。對求利者即使片刻也不可忽視。因此說"因為種種...為災難"。"因為被過染"即從所緣和相應而具有貪等過。世間法是以得等為因的順逆，以它們和病等而不安穩、動搖。 "以加行"即以自己或他人的努力。"以自力"即以自性。趨向破壞的習性是脆弱性。"因為落於一切位"即如樹果從極幼時起即有落於一切位的習性。即使不落，也因為完全無實質而無堅固性。因為堅固即是恒常。因為不能保護、守護而非保護，此性為非保護性。對求庇護者不能獲得安穩。以怖畏苦而欲依止。避苦是庇護的作用。傷害、破壞生等怖畏是怖畏的本質。"如所遍計"即勝義上不存在而被愚者所遍計的方式。"因為空虛"即因為遠離，意思是分離。內在無實質是空虛。那就是空無，所以說"空虛即是空無"。"因為少"即因為微小，或因為低劣。以說明空詞表示無有恒常實質等及無我實質，以空詞只顯示生起的無我實質，所以說"主...為空"。如同它們以任何主等相而空無我，如是自身也非彼性，所以說"自身...為無我"。因為非我故為無我。 "因為轉起苦性"即因為有轉起的苦性。有的轉起只是五蘊以無常等行相的轉起，那就是過患。如說："諸比丘，五取蘊是無常、苦、變易法。諸比丘，這是五取蘊中的過患。"因此說"因為是苦和過患性"。"一邊"是中性詞的說明，如"一邊"。

1.165), ativiya kapaṇanti attho. Bhusattho hi ayaṃ ā-kāro. Yathā 『『dvidhā chiddakaṃ vicchiddaka』』nti ettha dvi-saddassa atthe vi-saddo, evamidhāpīti āha 『『dvedhā pariṇāmapakatitāya vipariṇāmadhammato』』ti. Vipariṇāmo ca viparītasabhāvāpatti. Dubbalatāyāti sarasabhiduratāya balābhāvato. Dubbalampi kiñci mudukammaññābhāvena duppadhaṃsiyā. Ime pana supadhaṃsiyā evāti āha 『『pheggu viya sukhabhañjanīyatāya cā』』ti. Aghassa pāpassa hetutā aghahetutā. Khandhapaṭibaddhameva hi sabbaṃ kibbisanti. Ime rūpādayo sukhahetu, na dukkhahetūti janitavissāsānaṃ hananasīlatāya, khandhesu hi 『『etaṃ mamā』』ti gāhavasena sattā byasanaṃ pāpuṇanti, vissāsaṃ vā hanantīti vissāsaghātino, tabbhāvato.

Vigatabhavatāyāti apagatavaḍḍhitāya. Vibhavataṇhā, vibhavadiṭṭhi ca vibhavo uttarapadalopena, tato vibhavato, pitusadisassa vā sabhāvahetuno vibhavato vināsato sambhūtatāya. Āsavānaṃ ārammaṇādinā paccayabhāvo āsavapadaṭṭhānatā. Bījādiko asādhāraṇo hetu, bhūtasalilādiko sādhāraṇo paccayo. Esa nayo ajjhattepi. Tehi samecca sambhūya kato saṅkhato. Maccumārassa adhiṭṭhānabhāvena, kilesamārassa paccayabhāvena saṃvaḍḍhanato āmisabhūtatā, khandhāpi khandhānaṃ āmisabhūtā paccayabhāvena saṃvaḍḍhanato, tadantogadhā abhisaṅkhārā. Devaputtamārassa pana 『『mameta』』nti adhimānavasena āmisabhāvoti khandhādimārānampi imesaṃ yathārahaṃ āmisabhūtatā vattabbā. Dhammasaddo 『『jātidhammāna』』ntiādīsu (ma. ni. 3.373; paṭi. ma. 1.33) viya pakatiattho , 『『dhammapaṭisambhidā』』tiādīsu (vibha. 718 ādayo) viya hetuattho cāti āha 『『jātijarābyādhimaraṇapakatitāya, sokaparidevaupāyāsahetutāyā』』ti. Saṃkilesattayaggahaṇena tadekaṭṭhānaṃ dasannaṃ kilesavatthūnampi saṅgaho daṭṭhabbo. Tadārammaṇāpi hi dhammā tadanativattanato saṃkilesikā eva. Tathā khuddā, taṇhā, jaṭādīsu sarīrassa, saṃkilesassa ca saṅgaho daṭṭhabbo.

Cattārīsāpi sammasanāni tīsu anupassanāsu antogadhānevāti tadantogadhabhāvaṃ dassetuṃ 『『ettha hī』』tiādi vuttaṃ. Aniccānupassanāni sarūpato , pariyāyato ca aniccabhāvavibhāvanato. Esa nayo itaresupi. 『『Asārakato』』ti idaṃ niccasārābhāvavibhāvanaṃ.

Ettāvatā kalāpato dhamme saṅgahetvā nayato sammasanamattaṃ dassitaṃ, na tāva anupadadhammavipassanā vihitāti 『『sammasanārambhavidhāna』』nti. Vuttaṃ.

Indriyatikkhakāraṇanavakakathāvaṇṇanā

我來為您直譯這段巴利文： "1.165.，'極其可憐'的意思。因為這個ā音是增強義。如'二分裂為分裂'中的vi詞表示dvi詞的意思，這裡也是如此"，所以說"因為以二種變異為性質而為變異法"。變異即獲得相反性質。"因為脆弱"即因為自性易碎而無力。有些脆弱的因為柔軟適業性而難以破壞。但這些很容易破壞，所以說"如同心材因為容易破碎"。惡的因性是惡因性。因為一切罪惡都與蘊相連。這些色等是樂因，不是苦因，以對生起信任者有傷害的習性，因為眾生以"這是我所"的執著于諸蘊而遭遇衰損，或傷害信任，故為害信者，因為是彼性。 "因為離有"即因為離增長。愛無有、見無有即是無有，省略后詞，從彼無有，或從如父親的自性因的無有、滅而生。漏的所緣等緣性是漏的立足。種子等是不共因，地水等是共同緣。這個方法在內在也是如此。由它們和合而作故為有為。以作為死魔的住處，以作為煩惱魔的緣而增長故為餌食性，諸蘊也以作為諸蘊的緣而增長故為餌食，其中所含的諸行。但天子魔以"這是我的"的慢而為餌食性，所以應當說這些對蘊等魔依適宜而為餌食性。法字如在"有生法"等中表示自性義，如在"法無礙解"等中表示因義，所以說"因為是生老病死的自性，因為是愁悲苦惱的因"。以取三種雜染，應當了知也攝十種煩惱事。因為以它為所緣的諸法因不超越它而是雜染。同樣應當了知在飢渴、愛、纏等中攝身和雜染。 四十種思惟都攝在三種隨觀中，為顯示攝在其中而說"因為這裡"等。無常隨觀以自相和方便顯示無常性。這個方法在其他中也是如此。"以無實質"這是顯示無常實質的缺乏。 至此只顯示集合諸法后依方法的思惟，尚未安立逐一法觀，所以說"思惟開始的方法"。 根銳利的九種因的解釋

1. Ekaccassa tikkhindriyassa mahāpaññassa nayavipassanāvaseneva udayabbayañāṇaṃ uppajjati, itarassa nuppajjati. Taṃ sandhāya 『『yassa pana…pe… na sampajjatī』』ti vuttaṃ. Udayabbayañāṇuppatti hi idha nayavipassanāya sampajjananti adhippetaṃ. Tena 『『navahākārehi indriyāni tikkhāni bhavanti…pe… antarā ca abbosānenā』』ti evaṃ vuttānaṃ navannaṃ ākārānaṃ vasena indriyāni tikkhāni katvā sappāyāni sevamānena sammasitabbanti sambandho.

Tenāti yoginā. Navahākārehīti vakkhamānehi navahi ākārehi. Indriyānīti saddhādīni indriyāni. Tikkhānīti tikhiṇāni visadāni sūrāni. Uppannuppannānanti khaṇe khaṇe uppannānaṃ uppannānaṃ. Saṅkhārānanti vipassiyamānānaṃ rūpārūpadhammānaṃ. Khayamevāti paṭhamaṃ uppādaṃ disvā taṃ muñcitvā khayameva bhaṅgameva passati. Tassa tathākhayadassanapasutassa vipassanāpaññā tikkhā sūrā vahati, itarāni ca indriyāni. Tatthāti khayadassane. Sakkaccakiriyāyāti ādarakāritāya, yathā khayadassanaparameneva vipassanāñāṇaṃ pavattati, evaṃ taṃ ādarajāto sampādeti. Sātaccakiriyāyāti avicchedakiriyāya, yathā vipassanāñāṇaṃ khayadassanavasena nirantarameva pavattati, evaṃ yuttappayutto naṃ sampādeti. Sappāyakiriyāyāti anurūpakiriyāya āvāsādisattavidhasappāyāsevanakiriyāya . Nimittaggāhenāti yathā manasikarontassa vipassanāsamādhi uppanno, tassa ākārassa sallakkhaṇavasena samathanimittaggahaṇena sampādetīti sambandho. Anupavattanatāyāti anurūpato pavattanena bhāvanācittassa līnabhāve pītivīriyadhammavicayasambojjhaṅgānaṃ uddhatabhāve passaddhisamādhiupekkhāsambojjhaṅgānaṃ brūhanenāti attho. Kāye ca jīvite ca anapekkhatanti attano kāye asucibhāvena bāhirakaaviññāṇakakuṇape viya jīvite ahitāvahapaccatthike viya nirapekkhacittaṃ upaṭṭhapeti. Tattha ca abhibhuyya nekkhammenāti tasmiṃ kāyacitte anapekkhabhāvena indriyānaṃ tikkhabhāvāpādanena uppannaṃ uppannaṃ dukkhaṃ vīriyena abhibhavitvā bhāvanaṃ sampādeti. Antarāti yathādhippetāya bhāvanāsiddhiyā antarāva. Abbosānenāti asaṅkocanena.

我來為您直譯這段巴利文： 699 對某些利根大慧者，僅依方法觀而生起生滅智，其他人則不生。針對這點而說"但對誰...不成就"。因為這裡意指生滅智的生起是方法觀的成就。因此"以九種行相諸根變得銳利...中間和不退縮"，如是說的九種行相，使諸根銳利，行持適宜而應當思惟，這是關聯。 "彼"即瑜伽行者。"以九種行相"即以將要說的九種行相。"諸根"即信等諸根。"銳利"即銳利、清晰、強盛。"一再生起"即剎那剎那生起生起。"諸行"即被觀察的色無色法。"只見滅"即首先見到生起后，捨棄它而只見滅、只見壞。他如此專注于見滅時，觀慧銳利強盛運轉，其他諸根也是如此。"其中"即在見滅中。"以恭敬作"即以尊重實行，如同以見滅為最勝而轉起觀智，如是生起尊重而成就它。"以相續作"即以不間斷作，如同觀智以見滅方式而相續轉起，如是努力專注而成就它。"以適宜作"即以適當作、以親近七種適宜如住所等的作。"以相的把握"即如作意時生起觀定，以認知其行相方式而以止相把握來成就，這是關聯。"以隨轉性"即以隨順而轉，意思是心生起昏沉時增長喜、精進、擇法覺支，掉舉時增長輕安、定、舍覺支。"對身和命不顧戀"即對自身以不凈性如外在無識的屍體，對生命如帶來不利的敵人而使心住于無執著。"並以出離勝過其中"即以對身心無執著而使諸根達到銳利性，以精進勝過所生起的苦而成就修習。"中間"即在所希求的修習成就中間。"不退縮"即不萎縮。

Evaṃ vuttānanti evaṃ 『『navahākārehi indriyāni tikkhāni bhavantī』』tiādinā aṭṭhakathāyaṃ vuttānaṃ. Ettha ca yathā nāma sukhumānaṃ muttāpavāḷādīnaṃ vijjhane sukhumatarena vedhanena bhavitabbaṃ, evameva saṇhasukhumānaṃ rūpārūpadhammānaṃ, paccayassa ca pariggaṇhane tikkhena ñāṇena bhavitabbaṃ. Tesaṃ pana khayavayadassane tikkhatarena bhavitabbaṃ. Tikkhataratā cassa nisānasilāyaṃ saṇhamaṭṭhatāya karaṇena viya pharasudhārāya nisitabhāvāpādanena indriyānaṃ tikkhabhāvāpādanena sādhetabbā. Tañca yehi navahi ākārehi hoti, tesu khaṇikānaṃ saṅkhārānaṃ khaṇe khaṇe bhijjanākāradassanaṃ paṭhamaṃ vuttaṃ 『『uppannuppannānaṃ saṅkhārānaṃ khayameva passatī』』ti. Asati ñāṇassa tikkhatarabhāve tadabhāvato sesindriyatikkhatā tassa sambhārabhāvato vuttā, avinābhāvato vā. Sakkaccakiriyādiggahaṇaṃ pana tassa upāyadassanaṃ. Asappāyāni bhojanādīni anupayujjanādivasena vajjetvā sappāyāni mattaso sevamānena. Rūpārūpadhammānaṃ accantavidhuratāya ekajjhaṃ asammasitabbattā, tathā sammasanassa ca idha anadhippetattā 『『kālena rūpaṃ sammasitabbaṃ, kālena arūpa』』nti vuttaṃ. Tatthāpi ca rūpassa oḷārikatāya suviññeyyattā paṭhamaṃ sammasitabbatā vuttā. Nibbatti passitabbāti paṭhamaṃ tāva āgamānusārato anumānavasena daṭṭhabbā. Tato paraṃ anukkamena balappatte bhāvanāñāṇe paccakkhatopi dissatīti.

Rūpanibbattipassanākārakathāvaṇṇanā

700.Sabbesanti kāmāvacarādiaṇḍajādibhedabhinnānaṃ sabbesaṃ sattānaṃ. Paṭhamaṃ kammato nibbattati taṃmūlakattā utujādirūpānaṃ. Parato pavattanakakāyadasakādivasena labbhamānaṃ pabandhattayaṃ, santatisīsaṃ vā sandhāya 『『tisantativasenā』』ti vuttaṃ.

Dandhaṃ mandaṃ cirena nirodho etassāti dandhanirodhaṃ sattarasacittakkhaṇāyukattā. Tenāha 『『garuparivattī』』ti. Tenāti tasmā, yasmā 『『tato sīghataraṃ kho, bhikkhave, āyusaṅkhārā khīyantī』』ti (saṃ. ni. 2.228) vacanato rūpadhammāpi ittarakālā eva, arūpadhammā pana tehi sātisayaṃ ittarakālā, tasmā āha bhagavāti attho. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vicāritameva. Tehi sadisāti cittassa uppādabhaṅgakkhaṇehi sadisā. Sabbesampi hi saṅkhārānaṃ uppādabhaṅgakkhaṇesu visadisatā natthi, samānakālāva te. Ṭhānappattanti ṭhitikkhaṇappattaṃ. Tenāti dutiyabhavaṅgacittena. Vatthurūpaṃ ekassa cittassa nissayo hutvā aññassa na hoti ṭhapetvā maraṇāsannaṃ, tasmā vuttaṃ 『『tena saddhi』』ntiādi.

Evaṃ paṭisandhito paṭṭhāya yāva cuticittassa uppatti, taṃ dassetvā idāni nirodhaṃ dassetuṃ 『『paṭisandhicittassā』』tiādi āraddhaṃ. Tattha ṭhānakkhaṇeti paṭisandhicittassa ṭhitikkhaṇe. Yāva pavatti nāma atthīti yāva saṃsārappavatti nāma atthi, yāva vā cittassa pavatti nāma atthi. Asaññūpapattiyañhi natthi cittappavattīti. Rūpūpapattiyaṃ saṃsedajā opapātikasadisāti opapātikānaṃyeva gahaṇaṃ. Opapātikānampīti pi-saddena vā saṃsedaje sampiṇḍeti. Sattasantativasenāti cakkhudasakādīnaṃ sattannaṃ santatisīsānaṃ vasena.

我來為您直譯這段巴利文： "如是所說"即如是在義疏中以"以九種行相諸根變得銳利"等所說。這裡如同在穿刺細小的珍珠珊瑚等時應當用更細小的鉆具，如是在把握細微的色無色法及其緣時應當有銳利的智。而在見它們的滅壞時應當更加銳利。它的更加銳利性應當像在磨石上使斧刃變得鋒利那樣，以使諸根變得銳利來成就。那是以九種行相而有，其中首先說見剎那諸行在剎那剎那破壞的行相，即"見一再生起的諸行只是滅"。因為沒有智的更銳利性就沒有其他諸根的銳利性，所以說其他諸根的銳利性是它的資糧，或是不相離。而取恭敬作等是顯示它的方法。以避離不適宜的飲食等而適量親近適宜的。因為色無色法極其相違而不應同時思惟，如是思惟在這裡也非所要，所以說"時而思惟色，時而思惟無色"。其中因為色粗顯而易知，所以說應當首先思惟。"應見生起"即首先依傳承隨順以推理來見。此後隨著修習智漸漸增強而也能親見。 色生起見的行相解釋 700 "一切"即欲界等、卵生等差別的一切眾生。首先從業生起，因為它是溫等色的根本。後來以轉起身十法等方式得到的三種相續，或相續的開頭，所以說"以三相續"。 以十七心剎那為壽量故為遲滅。因此說"重轉"。"彼"即彼因，因為如說"諸比丘，命行比那更快地滅盡"，所以色法也是短暫的，而無色法比它們更加短暫，所以世尊說，這是意思。這裡應當說的，在前面已經考察過。"與彼相似"即與心的生滅剎那相似。因為一切行的生滅剎那沒有不同，它們是同時的。"到達住位"即到達住剎那。"以彼"即以第二有分心。所依色作為一個心的所依而不作為另一個的，除了臨死，所以說"與彼俱"等。 如是從結生開始直到死心的生起，顯示它后，現在為顯示滅而開始說"結生心"等。其中"在住剎那"即在結生心的住剎那。"只要有轉起"即只要有輪迴轉起，或只要有心轉起。因為在無想生中沒有心轉起。在色生中濕生與化生相似，所以只取化生。或以"也"字合併濕生於化生。"以七相續"即以眼十法等七種相續的開頭。

701.Tatthāti kammato rūpapavattiyaṃ. Nānākkhaṇikakammapaccayabhūtaṃyeva idha kammanti adhippetanti āha 『『kammaṃ nāma kusalākusalacetanā』』ti. Jīvitanavakaṃ cakkhudasakādiantogadhameva katvā 『『samasattatirūpa』』nti vuttaṃ. Taṃ vā cakkhudasakādi viya sukhapariggahaṃ na hotīti. Tadevāti yathāvuttaṃ vipākakkhandhakaṭattārūpamāha. Kammañhi kammajassa janakaṃ, paripācakampi hoti jīvitindriyassa, kammajaggino ca vasena anurakkhaṇasabbhāvato, āhārādipaṭilābhahetutāya upatthambhakanimittato ca. Tenāha 『『upatthambhakapaccayopi hotī』』ti. Upatthambhakapaccayatā cassa upanissayapaccayavaseneva veditabbā. Kammaṃ paccayo etassāti kammapaccayaṃ, tadeva cittaṃ, taṃ samuṭṭhānaṃ etassāti kammapaccayacittasamuṭṭhānaṃ. Vipākacetasikānampi kammapaccayacittasamuṭṭhānatā vattabbā, na vā vattabbā kammasamuṭṭhānakammapaccayaggahaṇena gahitattā. Ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti āhārānugate sarīreti gahetabbaṃ.

Tatrāpīti kammasamuṭṭhānāhārasamuṭṭhānepi ojaṭṭhamake. Catasso vā pañca vā pavattiyo ghaṭetīti sadisasantativasena catasso vā pañca vā rūpakalāpappavattiyo santāneti. Bāhirapaccayavisesena pana visadisā bahūpi pavattiyo ghaṭetīti vadanti. Yathā kammapaccayāhārasamuṭṭhāne paveṇighaṭanā, evaṃ kammapaccayautusamuṭṭhānepīti taṃ dassetuṃ 『『kammapaccayautusamuṭṭhānaṃ nāmā』』tiādi vuttaṃ. Ettha ca yathā tattha tattha koṭṭhāse paramparappavattiṃ dassentena akammajā dutiyādipavattiyo asambhedena dassitā, evaṃ kammajāhārasamuṭṭhānautuvasena, kammajautusamuṭṭhānāhāravasena, kammapaccayacittajāhārautusamuṭṭhānautuāhāravasena ca sambhedavasenāpi rūpappavatti dassetabbāti vadanti. Tattha kammajato pavattaāhārā visesapaccayalābhe sati yathāvuttaparimāṇāhi pavattīhi uddhampi pavattiyo na ghaṭentīti na sakkā vattuṃ. Tathā hi 『『dasa dvādasa vāre pavattiṃ ghaṭetī』』ti (visuddhi. 2.703), 『『evaṃ dīghampi addhānaṃ anupādinnapakkhe ṭhatvāpi utusamuṭṭhānaṃ pavattati evā』』ti (visuddhi. 2.704) ca vakkhati.

讓我為您直譯這段巴利文: 701. "在那裡"是指從業而生的色法活動。這裡所說的"業"專指作為異時業緣的東西，所以說"業即是善惡思"。把命根九法組等包含在眼十法組等之內，所以說"七十色法"。或者說，它不像眼十法組那樣容易理解。"那個"是指前面所說的異熟蘊和所造色。業既是業生法的能生因，也是命根和業生火的養育因，因為它具有維持的本性，也因為它是獲得食等的支援緣。所以說"也是支援緣"。它的支援緣性應當從親依止緣來理解。業是它的緣，所以叫業緣，那就是心，它是由此而生，所以叫做業緣心等起。對於心所，是否也應該說是業緣心等起，不必說了，因為已經包含在業等起業緣的說法中。在適當時候的食素能生起另一個食八法，這應該理解為是在食所影響的身體中。 在那裡也是指在業等起和食等起的食八法中。連續生起四或五個活動，是指在相似相續的意義上連續生起四或五個色聚。但是由於外緣的差別，也可以連續生起許多不相似的活動。就像業緣食等起有連續生起一樣，業緣時節等起也是如此，爲了說明這點，所以說"所謂業緣時節等起"等。在這裡，正如在各個部分中顯示相續活動時，把非業生的第二等活動明確地顯示出來那樣，說應當也通過業生食等起時節、業生時節等起食、業緣心生食時節等起時節食等混合的方式來顯示色法的活動。其中，從業生而起的食在獲得特殊緣的情況下，不能說超過上述數量的活動就不再繼續。因為後面將說"連續生起十或十二次活動"，"這樣即使在長時間內住于非執取分，時節等起也是這樣活動"。

702.Janakājanakā matāti purimakā tikoṭṭhāsasaṅgahitā janakā, pacchimakoṭṭhāsikā 『『soḷasā』』ti vuttā ajanakāti matā ñātā. Kusalakiriyatoti kusalato ca kiriyato ca. Iriyāya kāyikakiriyāya pavattiṭṭhānatāya pathabhāvato iriyāpatho, gamanādi, atthato tadavatthā rūpappavatti. Kāmañcettha rūpavinimutto iriyāpatho, viññatti ca natthi, tathāpi na sabbaṃ rūpasamuṭṭhāpakacittaṃ iriyāpathūpatthambhakaṃ, viññattivikāruppādakañca hoti. Yaṃ pana cittaṃ viññattijanakaṃ, taṃ ekaṃsato itarassa janakaṃ avinābhāvato, tathā iriyāpathūpatthambhakaṃ rūpassa. Etassa visesassa dassanatthaṃ 『『rūpaṃ, iriyāpathaṃ, viññattiñcā』』ti samuccayo kato. Vipākavajjānīti ettha vipākābhiññādvayavajjānīti vattabbaṃ tadaññesaṃyeva sesaggahaṇena gahetabbattā. Na vā vattabbaṃ sesaggahaṇeneva abhiññācittānampi nivattetabbato. Na viññattiṃ janayanti mahaggatakusalādīnaṃ santabhāvena avipphārikabhāvato. Vipphārikameva hi kāmāvacarakusalādiviññattiṃ samuṭṭhāpeti, iriyāpathūpatthambhakāni pana honti satipi santabhāve jhānavegena saussāhattā, yato tesaṃ javanakiccatā. Pañca bhavaṅgacittānīti sambandho. Rūpameva janayanti, na iriyāpathaṃ nirussāhasantabhāvena paridubbalabhāvato. Kiriyāmayacittehi avimissabhavaṅgappavattikāle khandhādisarīrāvayavānaṃ niccalabhāvenāvaṭṭhānaṃ. Tathā hi abbokiṇṇe bhavaṅge pavattamāne aṅgāni osīdanti paviṭṭhāni viya honti. 『『Dvattiṃsā』』ti pana ādinā vuttesu jāgaraṇacittesu vattamānesu aṅgāni upatthaddhāni yathāpavattairiyāpathabhāveneva pavattantīti. Dvepañcaviññāṇāni sabbadubbalatāya rūpaṃ na janenti. Paṭisandhicittaṃ vatthudubbalatāya. Khīṇāsavānaṃ cuticittanti ettha –

『『Kāmāvacarānaṃ pacchimacittassa uppādakkhaṇe yassa cittassa anantarā kāmāvacarānaṃ pacchimacittaṃ uppajjissati, rūpāvacare arūpāvacare pacchimabhavikānaṃ, ye ca rūpāvacaraṃ arūpāvacaraṃ upapajjitvā parinibbāyissanti, tesaṃ cavantānaṃ tesaṃ vacīsaṅkhāro nirujjhissati, no ca tesaṃ kāyasaṅkhāro nirujjhissatī』』ti (yama.

我來將這段巴利文翻譯成簡體中文： 702.「生起與非生起」指的是，前三類所包含的是生起的，而後一類中所說的「十六」被認為是非生起的，這是衆所周知的。「善業與唯作」指的是從善與唯作兩方面而言。 威儀路是因為行走等動作，從身體活動的進行處所這一意義上稱為道路，實際上就是那種狀態下的色法運作。雖然在這裡，威儀路是離開色法的，也沒有表示，但並非所有能產生色法的心都能支援威儀路和產生表示變化。然而，能產生表示的心，必定能產生其他的，因為不能分離的緣故，同樣地也能支援色法的威儀路。爲了顯示這個特點，才用「色法、威儀路和表示」這樣的合集說法。 「除了異熟」這裡應該說「除了異熟和兩種神通」，因為其餘的都應該用「其餘」一詞來包括。或者不必這樣說，因為通過「其餘」一詞就可以排除神通心。大界善等不能產生表示，是因為它們性質寂靜，不具擴散性。只有欲界善等具有擴散性才能引起表示，但它們仍能支援威儀路，因為即使性質寂靜，由於禪那的力量而有精進，所以它們具有速行的作用。 五個有分心相互關聯。它們只能產生色法，不能產生威儀路，因為它們寂靜而缺乏精進，力量微弱。在不摻雜唯作心的有分運作時，蘊等身體部分保持不動。因此，當有分持續不斷時，肢體會下沉，好像陷入一般。而在前面所說的「三十二」等覺醒心運作時，肢體保持挺立，以原有的威儀路方式運作。 兩種五識因為最為微弱，不能產生色法。結生心因為所依處微弱（也不能產生色法）。關於漏盡者的死亡心，如《雙論》中說： 「在欲界最後心的生起剎那，在這心之後將生起欲界最後心者，以及在色界、無色界將有最後生者，還有那些投生到色界、無色界后將會般涅槃者，當他們命終時，他們的語行將滅，但身行尚未滅。」

2.saṅkhārayamaka.88) –

Pana vacanato aññesampi cuticittaṃ rūpaṃ na samuṭṭhāpetīti viññāyati. Na hi rūpasamuṭṭhāpakacittassa gabbhagatatādivibandhābhāve kāyasaṅkhārāsamuṭṭhāpane kāraṇaṃ atthi, na ca yuttaṃ cuto ca cittasamuṭṭhānarūpañcassa pavattati, nāpi 『『cuticittaṃ rūpaṃ samuṭṭhāpetī』』ti pāḷi atthi, 『『khīṇāsavāna』』nti, pana visesanaṃ appaṭisandhikanirodhena nirujjhantassa tesaṃ cuticittassa rūpasamuṭṭhāpanaṃ pākaṭanti katvā katanti daṭṭhabbaṃ. Soḷasa cittānīti paricchijja gahaṇaṃ tesaṃ rūpajanane ekaṃsato niyametabbattā, aññāni pana bahūni arūpe uppannāni anokāsagatattā rūpaṃ na janentiyeva. Na ṭhitikkhaṇe, bhaṅgakkhaṇe vā rūpaṃ janentīti sambandho. Uppādakkhaṇe pana balavaṃ anantarādipaccayalābhato.

Yathā pathavīādayo rūpadhammā cittahetukā cittasamuṭṭhānā, evaṃ vedanādayopīti vuttaṃ 『『cittasamuṭṭhānaṃ nāma tayo arūpino khandhā, saddanavaka』』ntiādi. Tenevāha – 『『katame dhammā cittasamuṭṭhānā? Vedanākkhandho saññākkhandho saṅkhārakkhandho kāyaviññatti vacīviññattī』』ti (dha. sa. 1201, 1535). Tattha kāyaviññattiādīnaṃ cittasamuṭṭhānatā pariyāyato vuttāti veditabbā tesaṃ anipphannattā. 『『Evaṃ vuttaṃ catusamuṭṭhānarūpa』』nti iminā ataṃsamuṭṭhānasseva cittajarūpassa cittapaccayatā dassitā. Yathā pana kammapaccayaṃ dassitaṃ , evaṃ cittapaccaye gayhamāne taṃsamuṭṭhānarūpassa, sahajātavedanādīnañca cittapaccayatā siyā. Cittasamuṭṭhānacittapaccaye pana asaṅkarato dassetuṃ pacchājātapaccayavaseneva cittapaccayaṃ uddhaṭanti daṭṭhabbaṃ. Cittasamuṭṭhānautuāhārehi kammasamuṭṭhānautuāhārā balavanto hontīti tesaṃ vasena catupañcapavattighaṭanaṃ vuttaṃ, cittasamuṭṭhānānaṃ pana vasena dvattippavattighaṭanaṃ taṃpākatikacittavasena, mahaggatānuttaracittavasena pana bahutarāpi pavattiyo icchitabbā. Taṃnibbattānaṃ cittajarūpānaṃ uḷārapaṇītabhāvato.

我將為您直譯這段巴利文： 2.根據這段話，可以理解其他人的死亡心也不能產生色法。因為若無胎中等障礙，能產生色法的心在產生身行時是沒有原因的，而且死亡后色法與心的產生也不合理，也沒有「死亡心產生色法」這樣的聖典文句。而「漏盡者」這個限定詞，應理解為是爲了突顯那些以無再生之滅而終止的他們的死亡心產生色法的情況而說的。 「十六種心」是明確的說法，因為它們在產生色法時必須確定無疑，而其他許多生於無色界的心因為無處所，根本不能產生色法。它們在住位和壞滅位不能產生色法，這是相關聯的。但在生起位時，由於獲得等無間緣等，力量強大。 如同地等色法是以心為因、從心而生，受等也是如此，所以說「所謂從心而生是指三種無色蘊和聲音九法等」。因此說：「什麼法是從心而生？受蘊、想蘊、行蘊、身表和語表。」其中應知身表等被說為從心而生是就方便說而言，因為它們是非完成法。 通過「如是所說四種等起色」這句話，顯示了非彼等起的心生色法是以心為緣。如同業緣被說明一樣，若把心緣理解為這樣，則彼等起色法和俱生受等也會成為心緣。應知爲了不混淆從心而生和心緣，是依後生緣的方式來說明心緣的。 從心而生的時節和食素比業生的時節和食素更有力量，所以說依它們的力量有四五次相續；但依從心而生的則有二三次相續，這是就普通心而言，若就廣大心和無上心來說，應當承認有更多的相續，因為由它們產生的心生色法更為殊勝微妙。

703.『『Upādinnaṃ kammajarūpaṃ paccayaṃ labhitvā』』ti etena bahiddhā anupādinnaojā rūpāharaṇakiccaṃ na karotīti dasseti. Paccayalābho cassa kammajabhūtasannissayatāvasenāti āha 『『tattha patiṭṭhāyā』』ti. Tattha kammapaccayacittasamuṭṭhānādirūpassapi kammamūlakattā siyā kammajapariyāyoti taṃnivattanatthaṃ 『『upādinna』』nti visesetvā vuttaṃ. Āhārapaccayassa āhāro na kevalaṃ upatthambhakova, atha kho janakopīti dassetuṃ 『『catusamuṭṭhānarūpa』』nti vuttaṃ. 『『Dasa dvādasa vāre』』ti vatvā kathaṃ imasseva dasa dvādasa vāre pavattighaṭanāti anuyogaṃ sandhāyāha 『『ekadivasaṃ paribhuttāhāro』』tiādi. Dārakassa sarīraṃ pharitvāti nābhimūlānugatāhi rasaharaṇīhi pharitvā, aññathā jalābuantarike kāye makkhanāvasena na sammāviniyogo āhārassa sambhavatīti.

Upādinnako anupādinnakoti duvidhe āhāre pubbe anupādinnako āhārapaccayaāhāro dassitoti itaraṃ dassetuṃ 『『kammajāhāro』』tiādi vuttaṃ. Taṃ kammapaccayāhārasamuṭṭhāne vuttanayameva. Tenāha 『『catasso vā pañca vā pavattiyo ghaṭetī』』ti. Āhārapaccayautunopi utupaccayāhārassa viya dasa dvādasa vāre pavattighaṭanā veditabbā. Vuttanayattā na uddhatanti vadanti. Sesānanti kammacittautusamuṭṭhānānaṃ tisantatirūpānaṃ. Kabaḷīkārāhāro hi aññāhārasamuṭṭhitassa, tisantatirūpānañca upatthambhakavasena attanā uppāditassa janako hutvā paccayo hoti. Evaṃ āhārapaccayo hontoyeva atthiavigatavasenāpi paccayo hoti, nissayabhāvo pana paṭṭhānanayena natthi. Āhārapaccayā pavattamānāni rūpāni āhāranissayāni nāma hontīti suttantanayena vuttoti daṭṭhabbo. Parato utuno nissayajotanāyapi eseva nayo.

我來為您直譯這段巴利文： 703.「已執取的業生色法獲得緣」這句話表明在外部未被執取的食素不能執行運送色法的功能。它獲得緣是依靠業生界的所依，所以說「依止於此」。在這裡，因為業緣、心等起等色法也是以業為根源，可能會被稱為業生，爲了避免這種情況，特別加上「已執取」這個限定語。爲了顯示食緣的食不僅僅是支援性的，而且還是生起性的，所以說「四等起色」。 說了「十次或十二次」之後，爲了迴應「為什麼只有這個有十次或十二次相續」這個疑問，才說「一天所食的食物」等。「遍滿孩童的身體」是指通過連線臍根的運送滋養的管道遍滿，否則在胎衣內的身體以塗抹的方式無法正確地運用食物。 在已執取和未執取兩種食中，之前已說明作為食緣的未執取食，爲了說明另一種，所以說「業生食」等。這與業緣和食等起中所說的方法相同。因此說「連續四或五次」。應知食緣時節也像時節緣食一樣有十次或十二次相續。他們說因為方法已經說過所以沒有詳述。 「其餘的」指業、心、時節等起的三相續色法。因為段食作為緣，既是其他食所生和三相續色法的支援，又是自己所產生的能生因。這樣，作為食緣時也成為有緣和不離去緣，但依《發趣論》的方法則沒有所依的性質。應知所說「依食緣而運作的色法稱為依食」是依經教的方法。後面關於時節的所依說明也是同樣的方法。

1. Kammasamuṭṭhānādivasena catubbidhāyapi tejodhātuyā rūpuppādane samatthabhāvato 『『utu nāma catusamuṭṭhānā tejodhātū』』ti vuttaṃ. Esa duvidho hotīti esa utu tejodhātubhāvāvisesepi tikkhamandatāvisesena uṇho, sītoti duvidho hoti. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vicāritameva. Yadipi utu upādinnakena vināpi rūpaṃ samuṭṭhāpeti, indriyabaddhe pana tena vinā tassa rūpuppādanaṃ natthīti āha 『『upādinnakaṃ paccayaṃ labhitvā』』ti. Tenāha 『『catusamuṭṭhāno utū』』ti. Utusamuṭṭhānoyeva hi utu upādinnakena vinā rūpaṃ samuṭṭhāpeti. Utupaccayaṃ nāma catusamuṭṭhānikaṃ rūpaṃ. Yañhi utusamuṭṭhānaṃ pannarasavidhaṃ rūpaṃ, yañca tadaññatisantatirūpaṃ, tassa sabbassapi sabhāgo utuupatthambhakapaccayo hotīti. Yasmā visabhāgo utu himādi viya padumādīnaṃ visadisarūpuppattihetubhūtaṃ purimarūpaṃ vināsentaṃ viya hoti, tasmā sabhāgaṃ, visabhāgañca ekajjhaṃ gahetvā vuttaṃ 『『utu catusamuṭṭhānikarūpānaṃ pavattiyā ca vināsassa ca paccayo hotī』』ti.

Dīghampi addhānanti 『『dasa dvādasa vāre』』ti aññassa vuttaparicchedato dīghampi kālaṃ. Utu hi sabhāgasantativasena laddhapaccayaṃ ciratarampi kālaṃ sadisākāraṃ rūpappavattiṃ santāneti upādinnakasannissayena vinā, pageva itarathā. Tenāha 『『anupādinnapakkhe ṭhatvāpī』』ti, maṃsavinimuttakesalomanakhacammakhilatilakādivasena jīvamānasarīre aññattha matakaḷevarādivasenāti adhippāyo. Rūpassa nibbattiyā diṭṭhāya tassa bhaṅgopi diṭṭhoyeva hoti ittarakālattā dhammappavattiyāti āha 『『nibbattiṃ passanto kālena rūpaṃ sammasati nāmā』』ti. Na hi nibbattimattadassanaṃ sammasanaṃ nāma hoti, udayabbayadassanañca adhikatanti. Esa nayo ito paresupi nibbattiggahaṇesu.

Arūpanibbattipassanākārakathāvaṇṇanā

我來為您直譯這段巴利文： 704.因為在業等起等四種火界都有能力產生色法，所以說「所謂時節是四等起的火界」。「這有兩種」是指這個時節雖然在火界性質上沒有差別，但由於強弱的差異而有熱和冷兩種。對此應該說的內容在前面已經討論過了。雖然時節即使沒有已執取也能產生色法，但在有根身中若無已執取則不能產生色法，所以說「獲得已執取緣」。因此說「四等起時節」。因為只有時節等起的時節能在沒有已執取的情況下產生色法。所謂時節緣是指四等起的色法。因為無論是十五種時節等起色法，還是其他三相續色法，對於所有這些，同類的時節都成為支援緣。因為不同類的時節，如寒冷等，對於蓮花等來說是產生不同色法的因，似乎會破壞先前的色法，所以把同類和異類放在一起說「時節是色法相續和壞滅的緣」。 「長時間」指比他人所說的「十次或十二次」更長的時間。因為時節通過同類相續獲得緣后，即使很長時間也能維持相似形態的色法相續，這是不需要依靠已執取所依的情況，更不用說其他情況了。所以說「即使處於未執取分」，意思是指在活著的身體中離開肉體的發毛指甲面板疣痣等方面，或在其他地方如死屍等方面。 因為法的運作是短暫的，所以見到色法的生起時，它的滅去也就已經看到了，因此說「見到生起時就是在某個時候觀察色法」。因為僅僅見到生起並不能稱為觀察，而且上下觀察更為重要。對於後面其他關於生起的說明也是這個道理。 無色生起觀察方式的註釋

705.Lokiyacittuppādavasenevāti avadhāraṇaṃ itarassa avisayattā.

Nibbattati taṃtaṃbhavavasena. Tadeva ekūnavīsatippabhedaṃ cittaṃ bhavaṅgavasena nibbattatīti sambandho. Tathā cutivasena tadārammaṇavasenāti etthāpi. Tatthāti tesu ekūnavīsaticittuppādesu. Anantaracittato paṭṭhāyātiādināpi pavattiyeva vuttā.

So pana paṭisandhicittānaṃyeva pavattiyaṃ pavattanākāroti suddhappavatticittānaṃ uppattiṃ dassento 『『pavatte panā』』tiādimāha. Asambhinnattāti avinaṭṭhattā. 『『Asambhinnattā cakkhussā』』tiādinā saṅkhepato vuttamatthaṃ vivarituṃ 『『cakkhupasādassa hī』』tiādi vuttaṃ. 『『Ṭhitippattamevā』』ti iminā yathā nirujjhamānaṃ rūpaṃ kassaci paccayo na hoti, evaṃ uppajjamānampīti dasseti. Cakkhuviññāṇaṃ uppajjatīti sambandho. Evaṃ sesesupi. Kāmāvacarakusalākusalakiriyacittesu ekaṃ vā pañca, satta vā javanāni hutvā uppajjatīti sambandho. Upekkhāsahagatāhetukaṃ cittaṃ vāti vā-saddaṃ ānetvā sambandhitabbaṃ. Voṭṭhabbanañhi sandhāya evaṃ vuttaṃ, taṃ pana dutiyamoghavāravasena veditabbaṃ. Pañca javanāni suttamucchitādikāle, satta pākatikakāle veditabbāni. Javanārammaṇānurūpanti 『『tihetukaṃ ce javanaṃ, tihetukaṃ, dvihetukaṃ vā』』tiādinā, 『『iṭṭhaṃ ce ārammaṇaṃ, somanassasahagata』』ntiādinā ca javanassa, ārammaṇassa ca anurūpaṃ. Sesadvāresūti sotadvārādisesadvāresu.

Anukkamenāti udayabbayañāṇādhigamānukkamena paññābhāvanaṃ sampādeti arahattaṃ adhigacchati.

Rūpasattakasammasanakathāvaṇṇanā

1. Rūpesu manasikārasattakaṃ rūpasattakaṃ, rūpadhammesu sattahākārehi manasi kārotīti attho. Evaṃ arūpasattakampi veditabbaṃ. Imehi ākārehīti imehi ādānanikkhepanamanasikārādippakārehi, imehi vā yathāvuttakoṭṭhāsehi. Āropetvāti tilakkhaṇaṃ āropetvā.

Ādānanikkhepanatoti bhavassa gahaṇavissajjanato, jātito, maraṇato cāti attho. Vayovuḍḍhatthagāmitoti vayasā vuḍḍhassa atthagāmibhāvato, atthaṅgamato icceva attho. Āhāratoti āhārahetu , rūpassa paccayabhūtaāhāratoti attho. Ayalohādibhūmipāsāṇādibhedaṃ vividhavaṇṇasaṇṭhānaṃ kammānapekkhaṃ sabhāvasiddhaṃ rūpaṃ dhammatārūpaṃ. Sattāti sattadhā sattahākārehi. Vipassatīti taṃ taṃ koṭṭhāsaṃ tilakkhaṇaṃ āropetvā vipassati sammasati.

『『Bhārādānaṃ dukhaṃ loke』』ti vacanato khandhabhārassa ādito gahaṇanti katvā 『『ādānanti paṭisandhī』』ti āha. 『『Sabbeva nikkhipissanti, bhūtā loke samussaya』』nti (dī. ni. 2.220; saṃ. ni. 1.186) pana vacanato khandhabhāranikkhepoti katvā 『『nikkhepananti cutī』』ti vuttaṃ. 『『Yo ciraṃ jīvati, so vassasata』』nti (dī. ni. 2.7; saṃ. ni. 1.145-146; a. ni.

我來為您直譯這段巴利文： 705.「唯依世間心生起」這個限定是因為其他的不是其境界。 依各種有而生起。正是那十九種心以有分的方式生起，這是相關聯的。同樣地，依死亡方式和彼所緣方式也是如此。「其中」指在那十九種心生起中。通過「從無間心開始」等也只是說明轉起。 但是那只是結生心的轉起方式，爲了顯示純粹轉起心的生起，所以說「但在轉起中」等。「因為未壞失」是指未毀壞。爲了解釋以「因為眼根未壞失」等簡略說的內容，所以說「因為眼凈色」等。通過「只是已達住位」這句話顯示，如同正在滅去的色法不能成為任何緣，正在生起的也是如此。眼識生起，這是相關聯的。其他也是如此。在欲界善、不善、唯作心中，生起為一個、五個或七個速行，這是相關聯的。應該加上「或」字連線「與舍俱無因心」。因為這是就確定說的，但這應依第二空轉門理解。五個速行是在昏迷等時，七個是在正常時應知。「隨順速行所緣」是指依「如果是三因速行，則是三因或二因」等，以及依「如果是可意所緣，則與喜俱」等，隨順速行和所緣。「其餘諸門」指耳門等其餘諸門。 「依次第」是指依生滅智獲得的次第成就慧修而證得阿羅漢果。 色七思察的註釋 706.色法中的七種作意稱為色七，意思是對色法以七種方式作意。無色七也應如此理解。「以這些方式」是指以這些取捨作意等方式，或以這些如前所說的部分。「安立」是指安立三相。 「從取捨」是指從有的取得和捨棄，也就是從生和死的意思。「趨向年老」是指隨年齡增長而趨向滅沒，就是滅沒的意思。「從食」是指由於食的緣故，是指作為色法緣的食的意思。鐵銅等、地石等差別的各種顏色形狀，不依賴於業而自性成就的色法稱為法性色。「七」是指以七種方式。「觀察」是指對各個部分安立三相后觀察、思察。 因為經說「擔負重擔是世間的苦」，認為是從最初取得蘊的重擔，所以說「取是結生」。又因為經說「一切生存於世間的有情都將捨棄身體」，認為是捨棄蘊的重擔，所以說「舍是死亡」。「長壽者活一百歲」

7.74) vacanato tato ūnādhikabhāvo appamāṇanti vuttaṃ 『『ekaṃ vassasataṃ paricchinditvā』』ti. Etthantare sabbe saṅkhārāti etasmiṃ ādānanikkhepantare pavattā sabbe bhūtupādāyarūpappabhedā saṅkhārā. Rūpadhammesu hi idaṃ sammasanavidhānanti. 『『Aniccā』』ti gahitamattaṃ yuttito hadaye patiṭṭhāpanatthaṃ 『『kasmā』』tiādi vuttaṃ. Tattha uppādavayavattitoti uppajjanavasena, nirujjhanavasena ca pavattanato, ahutvā sambhavato hutvā vayūpagamanatoti attho. Vipariṇāmatoti santānassa purimuttaravisadisabhāvatoti vadanti. Taṃ vassasataparicchinne rūpe idaṃ sammasananti adhippāyeneva vuttaṃ siyā, jarāmaraṇena vipariṇāmetabbatoti attho. Asatipi dhammabhede avatthābhedo icchitabbo. Na hi uppādāvatthā eva bhaṅgāvatthāti yuttā. Tathā hi vuttaṃ 『『jarāya ceva maraṇena cāti dvedhā pariṇāmapakatitāyā』』ti. Sabhāvavigamo eva vā ettha vipariṇāmo. Khaṇikatā tāvakālikatā. Niccasabhāvābhāvo eva niccapaṭikkhepo. Aniccadhammā hi teneva attano sabhāvena jānantānaṃ niccataṃ paṭikkhipanti nāma. Yato na niccanti aniccaṃ, uppādakkhaṇe yadavatthā saṅkhārā, na tadavatthā ṭhitikkhaṇeti avatthantarappattiyā ñāyati tesaṃ kilamanākāroti āha 『『ṭhitiyaṃ jarāya kilamantī』』ti, svāyamattho pākaṭajarāya veditabbo. Ye pana saṅkhārānaṃ ṭhitiṃ na sampaṭicchanti, tattha vattabbaṃ heṭṭhā vuttameva. Dhammānaṃ sabhāvo nāma duratikkamo jarānantaraṃ bhaṅgoti āha 『『jaraṃ patvā avassaṃ bhijjantī』』ti. Tasmāti yasmā uppādajarābhaṅgavasena saṅkhārānaṃ nirantarabādhatā, tato ca nesaṃ dussahatāya dukkhamatā, tissannaṃ dukkhatānaṃ, saṃsāradukkhassa ca adhiṭṭhānatāya dukkhavatthutā, tasmā. Abhiṇha…pe… dukkhāti yojanā.

『『Sukhapaṭikkhepato』』ti idaṃ vuttanayameva. Ṭhitiṃ mā pāpuṇantu, uppajjamānākāreneva pavattantūti adhippāyo. 『『Uppannā』』ti iminā uppādakkhaṇasamaṅgitā vuttā. Ṭhānappattā mā jīrantūti kasmā vuttaṃ, nanu atthato ṭhiti eva jarāti? Saccametaṃ, jarāvasena pana yo kilamatho, so idha jarāggahaṇena gahitoti daṭṭhabbaṃ. Mā bhijjantūti niccataṃ āsīsati. Kassaci dhammissarassāpi bhagavato vasavattibhāvo natthi. Na hi lakkhaṇaññathattaṃ kenaci kātuṃ sakkā. Bhāvaññathattameva hi iddhivisayo. Suññā saṅkhārā tena tīsu ṭhānesu vasavattanākārena. Tasmāti vuttakāraṇaparāmasanaṃ. Suññatoti nivāsīkārakavedakaadhiṭṭhāyakavirahena tato suññato, na nissabhāvatoti ekaccaparikappitasabhāvasuññato. Assāmikatoti sāmibhūtassa kassaci abhāvato. Etena anattaniyataṃ dasseti. Avasavattitoti yathāvuttavasavattibhāvābhāvato. Attapaṭikkhepatoti paraparikappitassa attano paṭikkhipanato. 『『Suññato』』tiādinā hi dhammānaṃ bāhirakaparikappitaattaviraho vutto, iminā pana ataṃsabhāvato attā na hotīti.

我來為您直譯這段巴利文： 由於經說「壽命長的活一百歲」，所以認為比這少或多都不是標準，因此說「限定一百歲」。「在這期間的一切行」是指在這取捨之間發生的一切界及所造色差別的諸行。因為這是對色法的思察方法。爲了使所取的「無常」能合理地確立在心中，所以說「為什麼」等。 其中「受制於生滅」是指依生起方式和滅去方式而運作，是指本無而有、有而趨向滅的意思。「變異」他們說是相續的前後不同狀態。這或許是就對百歲限定的色法的思察而說的，意思是要被老死所改變。即使沒有法的差別也必須承認狀態的差別。因為生起狀態不可能就是壞滅狀態。所以說「由於老和死兩種變化的自性」。或者這裡的變異就是自性的消失。「剎那性」是指暫時性。常性的自性不存在就是對常的否定。因為無常法以其自性對了知者否定常性。由此，非常即無常，諸行在生起剎那是一種狀態，在住位不是那種狀態，由於達到另一狀態而知道它們的疲憊狀態，所以說「在住位被老所疲憊」，這應從明顯的老來理解。對於那些不接受諸行有住位的人，應該說前面已經說過的。法的自性就是難以超越的老后必滅，所以說「到達老必定破壞」。 「所以」，因為諸行依生老滅而不斷受逼迫，由此難以忍受而成為苦，是三苦和輪迴苦的立足處而成為苦事，所以。「不斷...苦」這樣連線。 「由於否定樂」這是已說過的方法。意思是愿它們不要達到住位，只以生起的狀態運作。「已生起」這表示具有生起剎那。為什麼說「達到住位者愿不要衰老」，難道實際上住位不就是老嗎？這是真的，但應知這裡以老的說法表示那種疲憊。「愿不要破壞」是希求常性。任何法主宰者包括世尊都沒有支配力。因為沒有人能改變相。只有狀態的改變才是神通的境界。諸行空，因為在三處沒有支配的方式。「所以」是指前面所說原因的指涉。 「空」是指因缺乏居住者、作者、感受者、主宰者而空，不是某些人所設想的無自性空。「無主」是指沒有任何作為主的存在。這顯示非我所。「不可支配」是指缺乏如上所說的支配性。「否定我」是指否定他人所設想的我。因為以「空」等說明法離於外道所設想的我，而以這個說明不是那個自性故非我。

1. Ettha ca 『『uppādavayavattito』』tiādinā catūhi kāraṇehi aniccā, 『『abhiṇhasampaṭipīḷanato』』tiādinā catūhi kāraṇehi dukkhā, 『『suññato』』tiādinā catūhi kāraṇehi anattāti rūpadhamme niruḷhaṃ lakkhaṇattayaṃ pubbe attanā asallakkhitaṃ sallakkhetvā sammasanto taṃ tattha āropetīti vuccati. Tathā panānena ādānanikkhepanavasena sammasitattā āha 『『rūpe tilakkhaṇaṃ āropetvā』』ti.

Tattha ca yasmā aniccalakkhaṇaggahaṇapubbakaṃ dukkhalakkhaṇaggahaṇaṃ, dukkhalakkhaṇaggahaṇapubbakaṃ vā anattalakkhaṇaggahaṇaṃ. Aniccalakkhaṇañcettha rūpabhedena dassiyamānaṃ yathoḷārikato dīpetabbanti taṃ vassasataparicchedena paṭhamaṃ dassentena vassasataṃ ṭhitassa 『『dasa vā vīsati vā』』tiādinā vibhajitvā anukkamena yāvauddharaṇādikoṭṭhāsavasena rūpassa bhaṅgaṃ disvā tato 『『aniccaṃ dukkhaṃ anattā』』ti tilakkhaṇāropanaṃ vayovuḍḍhatthaṅgamato sammasananti dassetuṃ 『『tameva vassasata』』ntiādinā vayavasena rūpassa sammasanavidhi āraddho. Tattha yasmā oḷārikavasenevāyaṃ ādito rūpabhedo gayhati, tasmā na vassasataṃ samakoṭṭhāsavasena vibhattaṃ, majjhimāvatthāya vā tathārūpattā majjhimavaye ekaṃ vassaṃ vaḍḍhitaṃ.

1. Mandatābāhullena pavattaṃ vassānaṃ dasakaṃ mandadasakaṃ. Esa nayo sesesupi.

Tadāti paṭhame vassadasake. Soti puggalo. Capaloti anavaṭṭhitakiriyatāya taralo. Tena momūhabhāvato viseseti. Na hesa navamadasake viya momūhabhāvena mando, atha kho capalatāyāti. Tenāha 『『kumārako』』ti. Tatiye dasake maṃsapāripūriyā yathārahaṃ chavivaṇṇo vippasīdatīti āha 『『vaṇṇāyatanaṃ vepullaṃ pāpuṇātī』』ti. Catutthe dasake aṭṭhīnaṃ, nhārūnañca thirabhāvappattiyā balañca thāmo ca vepullaṃ pāpuṇāti. Pañcame dasake yobbanamadassa dūrībhāvena yebhuyyena kilesatanutāya paññā yathārahaṃ suvisadā hoti. Khiḍḍāya rati khiḍḍārati. Kapallikādinissayavisesena padīpassa suddhatādi viya nissayavisesena pañcamachaṭṭhadasakesu paññāya buddhihāniyo veditabbā. Purato pabbhāro hoti kaṭisandhigīvāsandhīnaṃ vasena rassassāpi, pageva dīghassa. Pabbhāroti ca garubhāvena palambako. Momūho hoti satipaññāvippavāsato. Sayanabahulova hoti ṭhānādivasena sarīrabhāraṃ vahituṃ asakkonto.

709.Tiṇṇaṃ tiṇṇaṃ vassānanti yebhuyyatāya vuttaṃ. Catuvassikopi hi eko koṭṭhāso hotīti. Dvisataṃ koṭṭhāse katvā ekekaayanavasenātipi veditabbaṃ.

Vassāne pavattarūpanti sambandho.

Taṃ pana vassānaṃ dvidhā samattaṃ, na pubbe viya catumāsanti āha 『『dvemāsa』』nti. Accantasaṃyoge cetaṃ upayogavacanaṃ. So pana vassāno utu sāvaṇapoṭṭhapādamāsā, assayujakattikamāsā sarado, migasiraphussamāsā hemanto, māghaphaggunamāsā sisiro, cittavesākhamāsā vasanto, jeṭṭhāsaḷhamāsā gimho utūti veditabbo. Cha koṭṭhāse katvāti dasadasanāṭikāvasena cha koṭṭhāse katvā.

我來為您直譯這段巴利文： 707.在這裡，「受制於生滅」等四個原因說明無常，「不斷受逼迫」等四個原因說明苦，「空」等四個原因說明無我，這樣觀察之前自己未曾覺察到的色法中確立的三相，就稱為將它安立於其中。因為這樣以取捨方式思察，所以說「將三相安立於色法中」。 其中，因為把握無常相是把握苦相的前提，或把握苦相是把握無我相的前提。而這裡通過色法的壞滅顯示無常相時，應從粗顯處說明，所以首先以百歲為限定，對存在百年的通過「十或二十」等分析，逐步直到舉起等部分看到色法的壞滅，然後從趨向年老滅沒的思察安立「無常、苦、無我」三相，爲了顯示這一點，以「正是那百歲」等開始了依衰老思察色法的方法。其中因為最初是從粗顯方面把握色法的壞滅，所以百年不是以相等部分來分割的，或者因為中年階段是那樣的性質，所以在中年增加了一年。 708.以遲鈍為主而運作的十年稱為遲鈍十年。其他也是這個道理。 「那時」指第一個十年。「他」指那個人。「浮躁」是指行為不穩定的輕浮。由此區別于愚癡狀態。因為他不像第九個十年那樣因愚癡而遲鈍，而是因浮躁，所以說「幼童」。在第三個十年，因為肌肉圓滿而膚色適當地變得清凈，所以說「色處達到圓滿」。在第四個十年，因為骨骼和筋腱達到堅固狀態，力量和強壯達到圓滿。在第五個十年，因為青春驕慢遠離，煩惱大多變薄，智慧適當地變得清晰。玩樂的樂趣稱為玩樂樂。就像燈依託燈座等特殊所依而有清凈等，智慧的減退應從第五第六個十年的所依特殊性來理解。身體前傾，無論是矮的還是高的都是因為髖關節和頸關節的緣故。「前傾」是指因重而下垂。變得愚癡是因為失去念和慧。多臥躺是因為無法依站立等方式承擔身體的重擔。 709.「每三年」是就大多數而說。因為也有四年一組的部分。也應理解為分成兩百份，每份一路行進。 「雨季所發生的色法」這是相關聯的。 但那雨季分兩部分圓滿，不像以前的四個月，所以說「兩個月」。這是完全結合的目的語。那雨季的時節應知：雨季是七月八月，秋季是九月十月，冬季是十一月十二月，寒季是一月二月，春季是三月四月，夏季是五月六月。「分成六部分」是指依每十刻分成六部分。;

1. Abhimukhaṃ purato kamanaṃ abhikkamo. Paṭinivattanavasena kamanaṃ paṭikkamo. Āmukhaṃ lokanaṃ ālokanaṃ. Vividhaṃ ito cito ca lokanaṃ vilokanaṃ. Hatthapādānaṃ saṅkucanaṃ samiñjanaṃ. Āyamanaṃ pasāraṇaṃ.

Pāduddharaṇakāleti dutiyapāduddharaṇakāle. Pādassāti uddhaṭapādassa. Omattāti sattito hīnappamāṇā. Tenāha 『『mandā』』ti. Itarāti tejovāyodhātuyo. Yathā pādassa uddharaṇaṃ sijjhati, tathā pavattacittasamuṭṭhānarūpesu ekaṃsato tejovāyodhātūnaṃ adhimattatā icchitabbā sallahukasabhāvatāya tāsaṃ. Tato eva ca itarāsaṃ omattatā garusabhāvattā. Taṃsambandhattā pana sesaṃ tisamuṭṭhānarūpaṃ taggatikameva hoti. Kāyavacīviññattipavattiyaṃ vāyopathavīadhimattatā imassa atthassa nidassananti daṭṭhabbaṃ. Purato haraṇe, pacchato haraṇe ca uddharaṇe viya sallahukasabhāvarūpappavattīti tāsaṃyeva dvinnaṃ dhātūnaṃ adhimattatā icchitabbāti āha 『『tathā atiharaṇavītiharaṇesū』』ti. Yathā uddharaṇādīsu sallahukasabhāvattā pacchimānaṃ dvinnaṃ dhātūnaṃ kiccaṃ adhikaṃ hoti, itarāsaṃ hīnaṃ, evaṃ vossajjanādīsu tīsu garusabhāvattā purimānaṃ dvinnaṃ kiccaṃ adhikaṃ hoti, itarāsaṃ hīnanti dassento āha 『『vossajjane』』tiādi.

Tadupādāyarūpānīti tā dhātuyo nissāya pavattaupādārūpāni. Etthevāti uddharaṇeyeva. Tenāha 『『atiharaṇaṃ appatvā』』ti. Itīti evaṃ. Tattha tatthāti tasmiṃ tasmiṃ uddharaṇādikoṭṭhāse. Pabbaṃpabbantiādi tesaṃ dhammānaṃ koṭṭhāsantarasaṅkarābhāvadassanaṃ. Taṭataṭāyantāti taṭataṭāyanti viya, tena nesaṃ pavattikkhaṇassa ittarataṃ dasseti.

711.Assāti sammasanassa. Dārutiṇukkādīsūti dāruukkātiṇukkādīsu. 『『Kiṃ andhabāla ekaghanaṃ satataṃ sabbadābhāviṃ ekanti maññasī』』ti adhippāyenāha 『『kimettha manāpa』』nti. Idampīti yadidaṃ telavaṭṭikkhayena padīpassa apaññāyanaṃ vuttaṃ, idampi. Aṅgulaṅgulantareti aṅguliyā mitaṃ aṅgulanti aṅgulappamāṇe padeseti attho. Tantuno avayavalesabhūtaṃ paramasukhumabhāvappattaṃ aṃsuṃ sandhāyāha 『『aṃsuṃ pana muñcitvā』』ti.

Tatthātiādi upamāsaṃsandanaṃ. Tattha kāmaṃ upameyye viya upamāyaṃ pākaṭo kālabhedo natthi, ekakoṭṭhāsagataṃ pana koṭṭhāsantaraṃ na pāpuṇātīti ettāvatā upamābhāvo veditabbo. Upamāyampi vā tāva yāvāti kālassa bhedamattā labbhatevāti tassā gahaṇe kālabhedavasenāpi upamā yojetabbā.

1. Pubbe ādānanikkhepādivasena catusantatirūpaṃ saṅgharitvā dassitaṃ, idāni āhārasamuṭṭhānādivasena bhinditvā dassento 『『tadeva rūpaṃ visaṅkharitvā』』tiādimāha. Tattha visaṅkharitvā vibhajitvā. 『『Visaṅgharitvā』』ti vā pāṭho, ayamevattho. Āhāramayanti āhārena nibbattaṃ. Jhattanti milātaṃ. Kilantanti khinnaṃ. Dhātanti tittaṃ. Pīṇitanti maṃsūpacayasampattiyā pīṇitaṃ. Tato eva mudu. Siniddhanti siniddhacchavitāya saṇhaṃ. Tato eva phassavantaṃ.

713.Uṇhakāle samuṭṭhitaṃ rūpanti uṇhasantāpena santattaṃ rūpaṃ sandhāyāha. Sītautunāti sappāyena sītautunā.

714.Āyatanadvāravasenāti āyatanasaṅkhātadvāravasena. Kammadvāranivattanatthaṃ āyatanaggahaṇaṃ. Kāyadvāreti pasādakāyadvāre. Manodvāraṃ nāma sāvajjanaṃ bhavaṅgaṃ. Tassa nissayabhāvato hadayavatthuṃ sandhāya nissitavohārena 『『manodvāre』』ti vuttaṃ, yattha manodvāruppatti.

我將為您直譯這段巴利文經文: 710. "Abhimukhaṃ purato kamanaṃ abhikkamo"意為向前行進為前進。"Paṭinivattanavasena kamanaṃ paṭikkamo"意為以返回方式行進為後退。"Āmukhaṃ lokanaṃ ālokanaṃ"意為朝向觀看為注視。"Vividhaṃ ito cito ca lokanaṃ vilokanaṃ"意為此處彼處多方觀看為環視。"Hatthapādānaṃ saṅkucanaṃ samiñjanaṃ"意為手足的收縮為屈曲。"Āyamanaṃ pasāraṇaṃ"意為伸展為舒展。 "Pāduddharaṇakāleti"意為在第二隻腳抬起之時。"Pādassāti"意為對於已抬起的腳。"Omattāti"意為從本質上說是量少的。因此說"mandā"(微弱的)。"Itarāti"意為火界和風界。如同腳的抬起得以成就,同樣在由心所生起的色法中,火界和風界必定佔優勢,因為它們本質輕盈。正因如此,其他界質量較少是因為它們本質沉重。但由於相互關聯,其餘三種生起的色法也隨之而行。應當知道,在身語表示的運作中,風界和地界的優勢是這個道理的例證。如同抬起時一樣,在向前運送和向後運送時也須要這兩界的優勢,因為要產生輕盈本質的色法,因此說"同樣在前進後退中"。 如同在抬起等動作中,因為本質輕盈,后二界的作用較強,其他較弱;同樣在放下等三個動作中,因為本質沉重,前二界的作用較強,其他較弱,為顯示這點而說"在放下"等。 "Tadupādāyarūpāni"意為依託那些界而生起的所造色。"Ettheva"意為僅在抬起時。因此說"未達到前進時"。"Iti"意為如此。"Tattha tattha"意為在那些抬起等各個部分中。"Pabbaṃpabban"等詞是為顯示這些法的各個部分之間沒有混雜。"Taṭataṭāyantā"意為好像發出"嗒嗒"聲,以此顯示它們生起的剎那極其短暫。 711. "Assa"意為對於觀察。"Dārutiṇukkādīsu"意為在木炬、草炬等中。以"為什麼愚癡人認為是永恒、始終存在、單一的整體"的意思而說"在這裡有什麼可意"。"Idampi"意為這個燈因燈芯耗盡而熄滅,這也是。"Aṅgulaṅgulantare"意為在指與指之間的距離,也就是以手指度量的空間範圍的意思。關於極其微細的纖維部分而說"放開纖維"。 "Tattha"等是對比喻的連結。雖然在譬喻中沒有像所譬喻的那樣明顯的時間差別,但一部分不能到達另一部分,以此程度應理解為譬喻的性質。或者在譬喻中也可以得到"直到多久"這樣時間的區分,因此在理解譬喻時也應從時間差別的角度來配合。 712. 先前是依取捨等方式將四相續色法集合顯示,現在要依食所生等方式分別顯示,因此說"將那同一色法分別"等。其中"visaṅkharitvā"意為分別。或讀作"visaṅgharitvā",意思相同。"āhāramaya"意為由食所生。"jhatta"意為憔悴。"kilanta"意為疲憊。"dhāta"意為滿足。"pīṇita"意為因肌肉豐滿而滋潤。正因如此而柔軟。"siniddha"意為因面板光滑而細膩。正因如此而有觸感。 713. "在熱時生起的色法"是指被熱所煎熬的色法而說。"sītautunā"意為以適宜的冷季節。 714. "āyatanadvāravasena"意為依處所稱的門的方式。爲了排除業門而說處。"kāyadvāre"意為在凈色身門中。意門即是有轉向的有分。因為是它的所依,所以關於心所依處,以所依的慣用語而說"在意門中",即是意門生起之處。

715.Somanassitadomanassitavasenāti somanassitadomanassitapuggalavasena, somanassitadomanassitakālavasena vā.

Ayamatthoti ayaṃ idāni vuccamāno saṅkhārānaṃ atiittarakhaṇatāsaṅkhāto attho.

Jīvitanti jīvitindriyaṃ. Sukhadukkhāti sukhadukkhavedanā. Upekkhāpi hi sukhadukkhāsu eva antogadhā iṭṭhāniṭṭhabhāvato. Attabhāvoti jīvitavedanāviññāṇāni ṭhapetvā avasiṭṭhadhammā vuttā. Saññāti keci. Kevalāti attanā niccabhāvena vā avomissā. Ekacittasamāyuttāti ekekena cittena sahitā. Lahuso vattate khaṇoti vuttanayena ekacittakkhaṇikatāya lahuko atiittaro jīvitādīnaṃ khaṇo vattati.

Cullāsītisahassāni kappanti caturāsītisahassaparimāṇaṃ kappaṃ, accantasaṃyoge etaṃ upayogavacanaṃ. Kappanti ca sāmaññavasena ekavacanaṃ. Marūti devā. Dvīhi cittehi samohitāti evaṃ cirajīvinopi te dvīhi cittehi sahitā hutvā na tiṭṭhanti. Idaṃ vuttaṃ hoti – tesampi santāne jīvitādīni dvīhi cittehi saha na tiṭṭhanti, ekena cittena saha uppannāni teneva saha nirujjhanato yāva dutiyā na tiṭṭhantīti.

Ye niruddhā marantassāti cavantassa sattassa cuticittena saddhiṃ niruddhāti vattabbā ye khandhā. Tiṭṭhamānassa vā idhāti ye vā idha pavattiyaṃ tiṭṭhantassa dharantassa bhaṅgappattiyā niruddhakkhandhā. Sabbepi sadisā te sabbepi ekasadisā atthaṅgatā appaṭisandhikā puna āgantvā paṭisandhānābhāvena vigatā. Yathā hi cutikkhandhā na nibbattanti, evaṃ tato pubbepi khandhā. Tasmā ekacittakkhaṇikaṃ sattānaṃ jīvitanti adhippāyo.

Anantarā ca ye bhaggāti ye saṅkhārā anantarameva bhaggā niruddhā. Ye ca bhaggā anāgateti ye ca saṅkhārā anāgate bhaggā bhañjanasīlā bhijjissanti. Tadantarā niruddhānanti tesaṃ atītānāgatānaṃ antarā vemajjhe paccuppannataṃ patvā niruddhānaṃ bhaggānaṃ. Vesamaṃ natthi lakkhaṇeti tesaṃ tividhānampi bhaṅgalakkhaṇanimittaṃ visamatā visadisatā natthi.

Anibbattenana jātoti anuppannena cittena jāto na hoti, ajāto nāma hoti. Paccuppannena vattamānena cittena jīvati jīvamāno nāma hoti. Cittabhaṅgā mato lokoti cuticittassa viya sabbassapi tassa tassa cittassa bhaṅgappattiyā ayaṃ loko paramatthato mato nāma hoti niruddhassa appaṭisandhikattā. Evaṃ santepi paññatti paramatthiyā yāyaṃ taṃ taṃ santaṃ sanissayaṃ cittaṃ upādāya 『『tisso jīvati, phusso jīvatī』』ti evaṃ vacanappavattiyā visayabhūtā santānapaññatti, sā ettha paramatthiyā paramatthabhūtā. Tathā hi vadanti 『『nāmagottaṃ na jīratī』』ti (saṃ. ni.

我將為您直譯這段巴利文： 715. "Somanassitadomanassitavasenā"意為依據喜悅和憂愁的人的方式，或依據喜悅和憂愁的時間的方式。 "Ayamatthoti"意為這是現在將要說的諸行極短剎那性這一含義。 "Jīvitanti"意為命根。"Sukhadukkhā"意為樂受和苦受。舍受也包含在樂苦之中，因為具有可意和不可意的性質。"Attabhāvo"意為除去生命、感受、識之外的其餘諸法。有人說是想。"Kevalā"意為以自身常住性而言是不相混雜的。"Ekacittasamāyuttā"意為與每一心相應。"Lahuso vattate khaṇo"意為如前所說，由於一心剎那性，生命等的剎那運轉迅速極短。 "Cullāsītisahassāni kappaṃ"意為八萬四千劫量，這是對格表示完全結合。"Kappaṃ"以通稱而言是單數。"Marū"意為諸天。"Dvīhi cittehi samohitā"意為即使如此長壽者也不能與兩個心同時存在。這是說 - 即使在他們相續中的生命等也不能與兩個心同時存在，因為與一心俱生者必定與該心俱滅，不能持續到第二心。 "Ye niruddhā marantassā"意為應當說是臨終有情的死亡心同時滅去的諸蘊。"Tiṭṭhamānassa vā idhā"意為或者在此生存中，正在住世者已達壞滅而滅去的諸蘊。"Sabbepi sadisā te"意為一切都相同，都已消逝，不再相續，因為不再回來相續而消失。如同死亡諸蘊不再生起，在那之前的諸蘊也是如此。因此意指有情的生命僅是一心剎那。 "Anantarā ca ye bhaggā"意為那些剛剛破壞滅去的諸行。"Ye ca bhaggā anāgate"意為那些未來將要破壞、具有破壞性質的諸行。"Tadantarā niruddhānaṃ"意為在那些過去未來之間、中間，達到現在而滅去、破壞的。"Vesamaṃ natthi lakkhaṇe"意為這三種在壞滅相的標誌上沒有不同，沒有差異。 "Anibbattenana jāto"意為不是由未生起的心而出生，即是未生。由現在運轉的心而活命，即是活著。"Cittabhaṅgā mato loko"意為如同死亡心一樣，由於一切心都達到壞滅，這個世間從究竟意義來說即是死亡，因為已滅者不再相續。即使如此，概念是究竟的，即依託各個具有所依的心而有"提舍活著、富舍活著"這樣言說的對象，這種相續概念在此是究竟的、究竟存在的。因此他們說"名姓不衰老"。

1.76).

Anidhānagatā bhaggāti ye bhaggā, na te katthaci nidhānaṃ gatā, atha kho abhāvameva gatā. Puñjo natthi anāgate yato āgaccheyyuṃ vattamānabhāvaṃ. Nibbattā yepīti ye paṭiladdhattabhāvā paccuppannā, tepi āragge sāsapūpamā tiṭṭhanti. Yathā nāma sūciyaṃ ṭhitāyaṃ sāsapo khitto tassā sikhaṃ phuṭṭhamatto vigacchati na tiṭṭhati, evaṃ saṅkhārā uppajjitvā bhijjanti, na tesaṃ avaṭṭhānaṃ atthīti.

Bhaṅgonesaṃ purakkhatoti tesaṃ nibbattadhammānaṃ bhaṅgo nāma purato eva kato, ekaṃsabhāvī na apasakkatīti attho. Purāṇehīti purimakehi atītehi.

Adassanatoti apassitabbato. Āyantīti āgacchanti. 『『Uppajjantī』』ti imināpi kutoci rāsito āgamanābhāvamevāha. Bhaggā gacchantudassananti bhaggāpi katthaci upagamanābhāvato sabbena sabbaṃ adassanaṃ abhāvameva gacchanti. Tattha nidassanamāha 『『vijjuppādo…pe… vayanti cā』』ti.

716.『『Vivaṭṭakappato paṭṭhāya uppajjanakarūpa』』nti iminā sayameva uppajjanakadhammatāya 『『dhammatārūpa』』nti anvatthanāmataṃ dasseti. Ayalohādīsu ayo nāma kāḷalohaṃ. Lohaṃ nāma jātilohaṃ vijātilohaṃ kittimalohaṃ pisācalohanti catubbidhaṃ. Tattha ayo rajataṃ suvaṇṇaṃ tipu sīsaṃ tambalohaṃ vekantakalohanti imāni satta jātilohāni. Nāganāsikalohaṃ vijātilohaṃ. Kaṃsalohaṃ vaṭṭalohaṃ hārakūṭanti tīṇi kittimalohāni. Morakkhakādi pisācalohaṃ. Tattha tambalohaṃ vekantakanti imehi dvīhi jātilohehi saddhiṃ sesaṃ sabbampi idha 『『loha』』nti gahitanti. Tipūti setatipu. Sīsanti kāḷatipu. Suvaṇṇaṃ ākaruppannarasaviddhādibhedaṃ. Muttā sāmuddikamuttādi. Maṇīti veḷuriyalohitaṅgamasāragallāni ṭhapetvā avaseso sabbo maṇiviseso. Veḷuriyo vaṃsavaṇṇamaṇi. Saṅkho sāmuddikasaṅkho. Silāti kāḷasilāpaṇḍusilādibhedā sabbāpi ratanasammatasilā. Pavāḷaṃ nāma vaṭṭumaṃ viddhamaṃ. Lohitaṅgaṃ rattamaṇi. Masāragallaṃ kabaramaṇi. Bhūmiādayo pākaṭāva. Tadassāti taṃ dhammatārūpaṃ assa yogino.

Taruṇapallavavaṇṇanti ambādīnaṃ taruṇapallavena samānavaṇṇaṃ. Sabhāgarūpasantatinti vaṇṇādinā samānabhāgaṃ rūpasantānaṃ. Anuppabandhāpayamānanti hetuphalaparamparāya sambandhanavasena pavattanti.

Soti yogī. Tanti asokarukkhapaṇṇaṃ. Pariggahetvāti ñāṇena paricchijja gahetvā. Iminā nayenāti iminā asokapaṇṇe vuttena nayena. Sabbampi ayalohādibhedaṃ dhammatārūpaṃ. Tampi hi sītakāle sītalaṃ, uṇhakāle sūriyasantāpena uṇhataraṃ hoti. Tattha sītabhāvena pavattaṃ rūpaṃ uṇhaṃ uṇhabhāvena pavattaṃ rūpaṃ sītaṃ na pāpuṇāti. Tattha tattheva taṭataṭāyantaṃ bhijjatītiādinā yojetabbaṃ.

Arūpasattakasammasanakathāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 1.76 已滅盡而無所依止的意思是：凡是滅盡的，他們不會前往任何依止處，而是去向完全的消失。未來沒有積聚，由此而來現在的存在。已生起者，即是已獲得自體的現在法，他們也如同芥子置於針尖般存在。就像芥子放在針尖上，僅僅觸及針尖就消失不住，如是諸行生起即滅，他們沒有常住性。 滅盡在他們之前意思是：對於這些已生起的法，滅盡被置於前方，是必然的狀態而不會偏離。對於古老的意思是：對於先前的過去法。 從不可見意思是：由於不應被見到。正在到來意思是：正在接近。"正在生起"這句話也是說明沒有從任何積聚處而來。已滅盡者趣向不可見意思是：已滅盡者由於不會趣向任何處所，故完全地趣向不可見，即趣向消失。關於這點他舉例說："如閃電生起...乃至...消逝"。 716. "從世界初期開始生起的色"，以此顯示其自行生起的法性，故名為"法性色"是名符其實的。在鐵、金屬等中，鐵指黑金屬。金屬有四種：天然金屬、混合金屬、人造金屬和鬼金屬。其中，鐵、銀、金、白錫、黑錫、銅、水晶這七種是天然金屬。龍鼻金屬是混合金屬。青銅、圓形金屬、哈拉庫特是三種人造金屬。孔雀眼等是鬼金屬。在此，銅和水晶這兩種天然金屬連同其餘所有金屬都被稱為"金屬"。白錫指白色錫。黑錫指黑色錫。金有礦產金、精煉金等多種。珍珠有海珍珠等。寶石指除毗琉璃、紅玉、貓眼石外的所有寶石種類。毗琉璃指竹色寶石。螺指海螺。石指黑石、白石等各種被視為寶物的石頭。珊瑚指圓形的紅珊瑚。紅玉指紅色寶石。貓眼石指雜色寶石。地等是衆所周知的。"他的"意思是這法性色是這位修行者的。 "如同嫩葉的顏色"意思是：與芒果等樹的嫩葉相同的顏色。"同類色相續"意思是：以顏色等相同特徵的色法相續。"使之相續"意思是：通過因果相續的關係而運作。 "他"指修行者。"那個"指無憂樹葉。"遍取"意思是：以智慧理解把握。"以此方法"意思是：以這個在無憂樹葉中所說的方法。一切鐵、金屬等類別的法性色。因為它在寒時變冷，熱時因太陽熱而變得更熱。其中，以冷性運作的色法不會達到熱，以熱性運作的色法不會達到冷。應當如此理解"在那裡那裡破裂作響"等。 無色七法觀察解說

717.Kalāpatoti arūpadhammakalāpato.

Yasmā tattha phassapañcamakā dhammā sabbacittuppādasādhāraṇā supākaṭā, suviññeyyā ca, tasmā tesaṃ vasena dassento 『『kalāpatoti phassapañcamakā dhammā』』ti āha. Ye ime sammasane uppannā phassapañcamakā dhammā, sabbe te vinaṭṭhāti sambandho.

Pavattaṃ cittanti sattasu ṭhānesu sammasanavasena pavattaṃ cittaṃ. Sammasantoti ekajjhaṃ gahetvā sammasanto. Taṃ yuttataranti taṃ ariyavaṃsakathāyaṃ vuttaṃ yuttataraṃ āsannabhāvena vibhūtataraṃ rūpasattake sammasanaṃ saha gahetvā sammasanassa vuttattā. Apica rūpasattake sammasanassa rūpadhammesu sātisayaṃ ghanavinibbhogaṃ katvā pavattattā tabbisayaṃ arūpasammasanaṃ sātisayaṃ aniccādilakkhaṇappaṭivedhāya sampavattatīti taṃ yuttataraṃ, na pana apubbakesādisammasanaṃ katvā tabbisayaṃ pavattitaṃ. Tathā sati kammaṭṭhānaṃ navaṃ navaṃ eva siyā, pubbe gahitaṃ sammasanavisayaṃ chaḍḍetvā aññassa sammasanavisayassa gaṇhanato. Sesānipīti yamakato sammasanādīnipi. Tenevāti ariyavaṃsakathānayeneva.

718.Tampi cittanti ādānanikkhepato sammasanavasena pavattacittuppādampi. Cittasīsena hi niddeso. Esa nayo sabbattha. Yamakato sammasati nāma nāmarūpadhamme ārabbha yugaḷavasena sammasanassa pavattanato. Ayañhi pubbe rūpasattakavasena sammasitvā ṭhitopi idāni ādānanikkhepādivasena sammasitvāva taṃ sammasati. Khaṇikato sammasanādīsupi eseva nayo.

719.Etampīti etaṃ catutthasammasanacittampi. Paṭhamacittanti ādānanikkhepādivasena rūpaṃ sammasitacittaṃ, yaṃ rūpapariggāhakacittanti adhippetaṃ. Sammasitasammasitacittasammasanena tesaṃ khaṇikabhāvassa vibhāvanato idaṃ sammasanaṃ 『『khaṇikato sammasana』』nti vuttaṃ.

1. Idameva ca sammasanaṃ diguṇitaṃ anekasammasanapaṭipāṭisambhavato 『『paṭipāṭito sammasana』』nti vuttaṃ. Vaṭṭeyyāti sambhaveyya. Tathā sati paṭipāṭisammasanapasutā eva bhāvanā siyā, na mūlakammaṭṭhānupakārī, na cāyaṃ samāpatticāro. Yasmā ca tattakena rūpadhammesu, arūpadhammesu ca aniccādilakkhaṇāni suṭṭhu vibhūtāni honti, tasmā vuttaṃ 『『yāva dasamacittasammasanā…pe… ṭhapetabba』』nti. Ṭhapetabbanti ca na ekādasamaṃ dvādasamena sammasitabbanti paṭipāṭito sammasanassa paricchedadassanaparaṃ, na tato sammasanato oramanadassanaparaṃ, tasmā punapi rūpaṃ pariggahetvā yāva dasamacittasammasanā bhāvanamanuyuñjateva. Vuttanti ariyavaṃsakathāyaṃ vuttaṃ.

我來將這段巴利文直譯成簡體中文： 717 "諸蘊"意思是：從無色法蘊。 由於其中以觸為第五的諸法是一切心生起時共有的，極為明顯且容易了知，因此以它們的方式來說明，所以說"諸蘊即是以觸為第五的諸法"。這些在觀察中生起的以觸為第五的諸法，它們全都滅盡，應當如此理解。 "運作的心"意思是：在七處以觀察方式運作的心。"正在觀察"意思是：總括把握而觀察。"那個更為恰當"意思是：那個在聖種論中所說的更為恰當，因為與色七法觀察一起把握而觀察已經說過，由於其鄰近性而更為明顯。再者，在色七法觀察中，對色法作了殊勝的密集分解而運作，所以以此為對象的無色觀察殊勝地導向無常等相的通達，因此那個更為恰當，而不是先作頭髮等觀察后而對此進行。若是那樣，則會成為全新的業處，因為捨棄了先前所把握的觀察對像而取另一個觀察對象。"其餘的也"意思是：從雙觀等觀察也是。"以那個方式"意思是：就是以聖種論的方式。 718 "那個心也"等意思是：從取捨觀察方式運作的心生起也是。因為是以心為首而說明。這個方法適用於一切處。所謂雙觀是指緣取名色法而以配對方式進行觀察。因為這個雖然先前依色七法觀察而住，現在也是依取捨等方式觀察而觀察它。在剎那觀察等中也是這個方法。 719 "這個也"意思是：這第四觀察心也。"第一心"意思是：依取捨等方式觀察色的心，即所謂把握色的心。由於通過觀察已觀察的心而顯明它們的剎那性，這種觀察稱為"剎那觀察"。 720 正是這個觀察加倍，由於產生多重觀察次第，所以稱為"次第觀察"。"應當"意思是：可能發生。若是那樣，修習就只會專注于次第觀察，不會有助於根本業處，這也不是入定行持。又因為通過這麼多次數，對色法和無色法的無常等相變得非常明顯，所以說"乃至第十心觀察...乃至...應當安住"。"應當安住"意味著不應以第十二觀察第十一，這是顯示次第觀察的界限，而不是顯示從那裡停止觀察，因此再次把握色法並修習直到第十心觀察。"已說"意思是：在聖種論中已說。

721.Visuṃ sammasananayo nāma natthīti aniccādimanasikāravinimutto añño vipassanāmanasikāro natthi. Vipassanāya ca diṭṭhiādivikkhambhanā idha diṭṭhiugghāṭanādayoti adhippetā. Vipassanāya eva hi pavattivisesena diṭṭhiugghāṭanādayo ijjhantīti dassento 『『yaṃ paneta』』ntiādimāha. Tattha sattasaññāti sattā atthīti uppajjanakasaññā. Dubbalāya attadiṭṭhiyā sahagatasaññātipi vadanti. Sattasaññaṃ ugghāṭitacittenāti sattasaññāya vikkhambhanavasena pavattacittena diṭṭhi nuppajjati, saññāvipallāsahetuuppajjanakā cittadiṭṭhivipallāsā tadabhāvena hontīti. Māno nāma yo diṭṭhūpanissayo apāyagamanīyo, so diṭṭhiyā vikkhambhitāya vikkhambhito eva hoti, diṭṭhiyā samucchinnāya samucchijjanatoti āha 『『diṭṭhiugghāṭita…pe… māno nuppajjatī』』ti. Māno vikkhambhiyamāno taṇhāya pavattiṃ nivāreti, abhimatavisayesu eva taṇhāya pavattanatoti vuttaṃ 『『mānasamugghāṭita…pe… taṇhā nuppajjatī』』ti. Taṇhāti idha sukhumā nikanti adhippetāti āha 『『taṇhāya…pe… pariyādinnā nāma hotī』』ti.

Ayaṃ nayoti idāni vuccamāno sammasanavidhi.

Mama vipassanāti imassāpi attaniyasaññitāya vipassanāya sāmibhūto attā parāmasīyatīti diṭṭhigāhatāti tathā 『『gaṇhato hi diṭṭhisamugghāṭanaṃ nāma na hotī』』ti vuttaṃ. Kāmañcāyaṃ diṭṭhivisuddhikaṅkhāvitaraṇavisuddhisamadhigamena visuddhadiṭṭhiko, maggena pana asamugghāṭitattā anoḷārikāya ca diṭṭhiyā vasenevaṃ vuttaṃ.

Suṭṭhūti sammā. Manāpanti ca kiriyāvisesanaṃ, manavaḍḍhanākārenāti attho. Ubhayenāpi vipassanāvisayaṃ adhimānamāha. Tena vuttaṃ 『『mānasamugghāṭo nāma na hotī』』ti.

Vipassituṃ sakkomīti tattha samatthatāpadesena guṇavisesayogato vipassanāya assādetabbatā dassīyati, cittaṃ vipassituṃ sakkomi. Tasmā vipassanto eva kālaṃ vītināmessāmīti vipassanaṃ assādentassāti yojanā.

Yasmā diṭṭhisamugghāṭanaṃ nāmettha visesato anattānupassanāya hoti, tasmā taṃ dassentena 『『sace saṅkhārā』』tiādinā anattānupassanāvidhiṃ vatvā yasmā pana anattato anupassantena saṅkhārā aniccatopi dukkhatopi anupassitabbā eva tadupabrūhanato, tasmā 『『hutvā abhāvaṭṭhenā』』tiādi vuttaṃ.

Yasmā mānasamugghāṭanaṃ nāma aniccānupassanāya hoti. Khaṇe khaṇe bhijjanake saṅkhāre passantassa kuto mānassa avasaro. Aniccasaññā bhāvetabbā asmimānasamugghāṭāyāti hi vuttaṃ.

Yasmā nikantipariyādānaṃ nāma dukkhānupassanāya hoti. Na hi sabhāvato, dukkhavatthuto ca dukkhabhūte saṅkhāre passantassa tattha īsakampi abhirato hoti. Assādānupassino hi tattha taṇhā uppajjeyya. Sesaṃ anattalakkhaṇe vuttanayameva. Ayaṃ panettha saṅkhepattho – vuttanayena paṭipāṭito sammasanaṃ pasutassa yogino yadā anattānupassanā tikkhā sūrā visadā pavattati, itarā dvepi tadanugatikā, tadānena diṭṭhiugghāṭanaṃ kataṃ hoti. Attadiṭṭhimūlikā hi sabbā diṭṭhiyo. Anattānupassanā ca attadiṭṭhiyā ujupaṭipakkhā.

Yadā pana aniccānupassanā tikkhā sūrā visadā pavattati, itarā dvepi tadanugatikā , tadānena mānasamugghāṭanaṃ kataṃ hoti. Sati hi niccagāhe mānajappanā 『『idaṃ niccaṃ, idaṃ dhuva』』ntiādinā (ma. ni.

我來將這段巴利文直譯成簡體中文： 721 所謂沒有單獨的觀察方法意思是：除了無常等作意外，沒有其他觀智作意。這裡所說的觀智的見解等鎮伏是指見解除去等。因為通過觀智的特殊運作才能成就見解除去等，所以說"但是這個"等。其中，"有情想"意思是：生起"有情存在"的想。有人說是與微弱的我見相應的想。"以除去有情想的心"意思是：以通過鎮伏有情想而運作的心不生起見解，因為想顛倒是心見解顛倒生起的因，由於沒有那個所以[不生起]。所謂慢是依附見解而導向惡趣的，當見解被鎮伏時它就被鎮伏，當見解被斷除時它就被斷除，所以說"見解被除去...乃至...慢不生起"。慢被鎮伏時會阻止愛的運作，因為愛只在所喜歡的對象中運作，所以說"慢被除去...乃至...愛不生起"。這裡所說的愛是指微細的執著，所以說"愛...乃至...被完全耗盡"。 "這個方法"意思是：現在將要說明的觀察方式。 "我的觀智"意思是：對於這個被認為是我所的觀智，執取有一個作為主人的我，所以是見解執取，因此說"執取的人不能稱為見解除去"。雖然他通過獲得見清凈和度疑清凈而成為見清凈者，但是由於[見解]還未被道完全除去，而且是就微細的見解而這樣說的。 "善"意思是：正確。"可意"是動作的修飾語，意思是：以增長意樂的方式。這兩者都是說對觀智對象的增上慢。因此說"不能稱為慢除去"。 "我能觀察"，以此表明通過特殊功德的結合而在那裡有能力，因此顯示觀智是可以享受的，[想]"我能觀察心。因此我就這樣觀察度過時間"，這是對享受觀智者的解釋。 因為所謂見解除去在這裡特別是通過無我隨觀而成就，所以爲了顯示這點，說"如果諸行"等，說明無我隨觀的方法。又因為隨觀無我者也必須隨觀諸行是無常和苦的，因為這能增長那個[無我隨觀]，所以說"以生起后不存在的意義"等。 因為所謂慢除去是通過無常隨觀而成就。對於看見諸行在每一剎那破滅的人，慢從何處生起？因為說"應當修習無常想以除去我慢"。 因為所謂執著耗盡是通過苦隨觀而成就。因為對於看見諸行本質上是苦、是苦之事物的人，不會對它們有絲毫的喜愛。因為只有隨觀樂味的人才會對此生起渴愛。其餘的與無我相中所說的方法相同。這裡的簡要意義是：對於依上述方法致力於次第觀察的修行者，當無我隨觀變得銳利、有力、清晰運作時，其他兩種[隨觀]也隨之而行，這時他就完成了見解除去。因為一切見解都以我見為根本。無我隨觀與我見直接對立。 當無常隨觀變得銳利、有力、清晰運作時，其他兩種[隨觀]也隨之而行，這時他就完成了慢除去。因為有常執時才會有慢的妄想，如"這是常的，這是堅固的"等。

1.501) bakabrahmuno viya. Aniccānupassanā ca niccagāhassa ujupaṭipakkhā.

Yadā pana dukkhānupassanā tikkhā sūrā visadā pavattati, itarā dvepi tadanugatikā, tadānena nikantipariyādānaṃ kataṃ hoti. Sati hi sukhasaññāya taṇhāgāhova, dukkhānupassanā ca nikantiyā ujupaṭipakkhā. Evaṃ tissannaṃ anupassanānaṃ kiccavisesavasena diṭṭhiugghāṭanādīni honti. Tena vuttaṃ 『『iti ayaṃ vipassanā attano attano ṭhāneyeva tiṭṭhatī』』ti. Anupassanānaṃ yathārahaṃ sakakiccakaraṇañhi sakaṭṭhāneyeva ṭhānaṃ, tasmā visuṃ sammasananayo natthīti na vattabbanti adhippāyo.

722.Sabbākāratoti idha viya ekadesena avatvā sabbākārato sarūpato, kiccato ca anavasesato vattabbā. Idhevāti tīraṇapariññāyameva. Ekaccānaṃyevettha anupassanānaṃ paṭilābhoti āha 『『ekadesaṃ paṭivijjhanto』』ti, tā pana sayameva sarūpato dassessati . Tappaṭipakkhe dhammeti yā anupassanā idha sambhavanti, tāsaṃ paṭipakkhe dhamme niccasaññādike pajahati vikkhambheti.

Khayānupassananti saṅkhārānaṃ khaṇabhaṅgānupassanaṃ. Bhāventoti vaḍḍhento. Ghanasaññanti santatisamūhakiccārammaṇānaṃ vasena ekattaggahaṇaṃ. Khayānupassananti hutvā abhāvānupassananti vadanti. Yāya paññāya ghanavinibbhogaṃ katvā 『『aniccaṃ khayaṭṭhenā』』ti (paṭi. ma. 1.48) passati, sā khayānupassanā. Bhaṅgānupassanato paṭṭhāya tassā pāripūrīti ghanasaññāya pahānaṃ hoti, tato pubbe aparipuṇṇatāya taṃ na hoti. Evamaññatthāpīti paripuṇṇāparipuṇṇatā pahānatīraṇapariññāsu vipassanāpaññāya daṭṭhabbā. Paccakkhato, anvayato ca saṅkhārānaṃ bhaṅgaṃ disvā tattheva bhaṅgasaṅkhāte nirodhe adhimuttatā vayānupassanā, tāya āyūhanaṃ pajahati. Yadatthaṃ, yāya ca āyūhati, tasmiṃ pavatte taṇhāya cassa cittaṃ na namatīti. Tena vuttaṃ 『『vayānupassanaṃ bhāvento āyūhanaṃ pajahatī』』ti. Jātassa jarāmaraṇehi dvidhā pariṇāmadassanaṃ, rūpasattakādivasena vā pariggahitassa taṃtaṃparicchedato paraṃ aññabhāvadassanaṃ vipariṇāmānupassanā, tāya dhuvasaññaṃ thirabhāvagahaṇaṃ pajahati.

Animittānupassanādayo aniccānupassanādayo eva. Nimittanti santatiyaṃ, samūhe ca ekattasaññāya gayhamānaṃ kālantarāvaṭṭhāyibhāvena, niccabhāvena ca saṅkhārānaṃ sakiccaparicchedatāya saviggahaṃ viya upaṭṭhānamattaṃ. Paṇidhinti sukhapatthanaṃ, rāgādipaṇidhiṃ vā, atthato taṇhāvasena saṅkhāresu ninnataṃ. Abhinivesanti attābhinivesaṃ. Etesañhi nimittādīnaṃ paṭipakkhabhāvena aniccānupassanādayo animittādināmehi vuttāti aniccānupassanādīhi pahātabbā niccasaññādayo viya nimittaggāhādayova paṭipakkhāti daṭṭhabbā. Rūpādiārammaṇaṃ ñatvā tadārammaṇassa cittassa bhaṅgaṃ disvā saṅkhārā eva bhijjanti, saṅkhārānaṃ maraṇaṃ, na añño koci atthīti bhaṅgavasena suññataṃ gahetvā pavattā vipassanā adhipaññā ca sā dhammesu ca vipassanāti adhipaññādhammavipassanā, tāya niccasārādiādānavasena pavattaṃ abhinivesaṃ sataṇhaṃ diṭṭhiṃ pajahati. Yathābhūtañāṇadassanaṃ nāma sappaccayanāmarūpadassanaṃ. Tena 『『ahosiṃ nu kho ahamatītamaddhāna』』nti (ma. ni. 1.18; saṃ. ni.

我來將這段巴利文直譯成簡體中文： 1.501. 就如梵天婆迦那樣。無常隨觀是常執的直接對立。 當苦隨觀變得銳利、勇猛、清晰地運作時，其他兩種隨觀也隨之而行，這時就完成了對貪愛的斷除。因為只要有樂想就會有貪執，而苦隨觀是貪愛的直接對立。這樣，三種隨觀由於作用的不同而有斷除邪見等差別。因此說"如是此觀慧各自安住于自己的位置"。隨觀們適當地完成各自的作用就是安住于自己的位置，所以不應說沒有各別的思惟方法。 722. "一切行相"是指不像這裡那樣只說一部分，而是要從本質和作用兩方面完整地說明。"就在此"是指就在度知遍知中。因為在此只獲得某些隨觀，所以說"通達一部分"，這些隨觀他將自己從本質上說明。對於那些對立的法，即對於此處可能生起的隨觀的對立法——常想等，他斷除、鎮伏。 滅盡隨觀是對諸行剎那壞滅的隨觀。"修習"是增長。"密集想"是由於相續、聚集、作用、所緣而產生一體性的執取。有人說滅盡隨觀是對"有已成無"的隨觀。用智慧分解密集后見到"無常是以滅盡為義"，這就是滅盡隨觀。從壞滅隨觀開始圓滿，所以能斷除密集想，在此之前因為不圓滿所以不能斷除。其他地方也是這樣，應當瞭解在遍知斷除中觀慧的圓滿與不圓滿。 親證地和類比地見到諸行的壞滅后，心傾向於就在那壞滅所表示的滅盡中，這是衰壞隨觀，以此斷除追求。對於為何目的、以何而追求的那種存在，他的心不傾向於其中的渴愛。因此說"修習衰壞隨觀者斷除追求"。見到已生者被老死分為兩種的變異，或者通過色七法等方式所把握的在各自界限之外成為其他的情況，這是變異隨觀，以此斷除恒常想、堅固性的執取。 無相隨觀等就是無常隨觀等。"相"是在相續和聚集中以一體想所把握的，似乎是以經過時間而住立、以常恒性而在各自作用界限中顯現的諸行的形相。"愿"是樂的期望，或者貪等的願望，實際上是由渴愛而對諸行的傾向。"執著"是我執。因為無常隨觀等是以無相等名稱說的，是作為這些相等的對立，所以應當瞭解相執取等是對立物，就像常想等是無常隨觀等所應斷除的一樣。了知色等所緣后見到緣此所緣的心的壞滅，[知道]只有諸行在壞滅，是諸行的死亡，沒有其他什麼存在，這樣通過壞滅而把握空性而轉起的觀慧，既是增上慧又是對諸法的觀察，所以叫增上慧法觀，以此斷除以常實等方式執取的有貪愛的見。如實智見是見到有因緣的名色。由此[斷除]"我過去世是否存在"[等疑惑]。

2.20) evamādikaṃ, 『『issarato loko sambhavatī』』ti evamādikañca sammohābhinivesaṃ pajahati. Bhayatupaṭṭhānavasena uppannaṃ sabbabhavādīsu ādīnavadassanañāṇaṃ ādīnavānupassanā, tāya kassacipi ālayanissayaadassanato ālayābhinivesaṃ tathāpavattaṃ taṇhaṃ pajahati. Saṅkhārānaṃ muñcanassa upāyabhūtaṃ paṭisaṅkhāñāṇaṃ paṭisaṅkhānupassanā, tāya aniccādīsu appaṭisaṅkhātattā paṭisaṅkhānassa paṭipakkhabhūtaṃ avijjaṃ pajahati. Saṅkhārupekkhā, anulomañāṇañca vivaṭṭānupassanā. Tassā hi vasena tassa padumapalāse udakabindu viya sabbasaṅkhārehi cittaṃ patilīyati patikuṭati, tasmā tāya saṃyogābhinivesaṃ kāmasaṃyogādikilesappavattiṃ pajahati. Aniccānupassanādayo satta anupassanā heṭṭhā atthato vibhattāti, parato ca saṃvaṇṇīyantīti idha na vuttā.

Tāsūti aṭṭhārasasu mahāvipassanāsu. Imināti yoginā. Tasmāti aniccādilakkhaṇattayavasena saṅkhārānaṃ diṭṭhattā. Taṃdassanañhi aniccādianupassanāti. Paṭividdhāti paṭiladdhā. Yadaggena hi ñāṇena savisayo paṭividdho, tadaggena taṃ paṭiladdhaṃ nāma hoti. Byañjanameva nānaṃ yathā 『『rukkho pādapo tarū』』ti. Tāpi animittāpaṇihitasuññatānupassanā.

Sabbāpi vipassanā, tasmā ekadesena paṭividdhā hontīti adhippāyo. Kaṅkhāvitaraṇavisuddhiyāeva saṅgahitaṃ, tasmā taṃ pageva siddhanti attho. Tenāha 『『idampi dvayaṃ paṭividdhameva hotī』』ti. Sesesu nibbidānupassanādīsu dasasu. 『『Kiñci paṭividdhaṃ kiñci appaṭividdha』』nti iminā tesaṃ ekadesapaṭivedhamāha. Aniccānupassanāya hi siddhāya nirodhānupassanā, khayānupassanā, vayānupassanā, vipariṇāmānupassanā ca ekadesena siddhā nāma honti, dukkhānupassanāya siddhāya nibbidānupassanā, ādīnavānupassanā ca, anattānupassanāya siddhāya itarāti.

Udayabbayañāṇakathāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 2.20. 諸如此類的，以及"世界是由自在天所生"等這樣的迷惑執著都斷除。由於怖畏現起而對一切有等生起過患觀察智，這是過患隨觀，由此因為不見任何執著依止，所以斷除如是轉起的執著渴愛。對諸行解脫的方便之智是省察智，這是省察隨觀，由此因為對無常等未經省察，所以斷除作為省察對立的無明。行舍和隨順智是出離隨觀。因為由於它的作用，心從一切諸行中退縮、轉離，就像蓮葉上的水滴那樣，所以由此斷除結合執著、欲結等煩惱的活動。無常隨觀等七種隨觀在前面已經從意義上解說過，在後面也會解釋，所以這裡不說。 "在它們中"是指在十八種大觀中。"此"是指修行者。"因此"是因為已經依無常等三相見到諸行。因為那見就是無常等隨觀。"通達"是獲得。因為智慧通達其對像到什麼程度，就說是獲得到那個程度。[這些隨觀]只是語詞不同，就像"樹木、大樹、樹"等。那些無相、無愿、空性隨觀也是如此。 [這是指]一切觀，所以是"以一部分通達"的意思。[疑惑度越清凈]已經包含在疑惑度越清凈中，所以那個更早就成就了，這是其意義。因此說"這兩種也都已經通達"。在其餘的厭離隨觀等十種中。"有些已通達有些未通達"，這是說它們部分通達。因為無常隨觀成就時，滅盡隨觀、滅盡隨觀、衰壞隨觀、變異隨觀就算部分成就；苦隨觀成就時，厭離隨觀、過患隨觀就[部分成就]；無我隨觀成就時，其他[隨觀就部分成就]。 生滅智說解釋

1. Parato paṭipadāñāṇadassanakathāyaṃ abbhādivigamena ākāsassa viya, paṅkamalavigamena udakassa viya, kāḷakāpagamena suvaṇṇassa viya saṃkilesavigamena ñāṇassa parisuddhīti āha 『『niccasaññādīnaṃ pahānena visuddhañāṇo』』ti. Anekākāravokārasaṅkhāresu lakkhaṇattayasallakkhaṇasammasanassa katattā vuttaṃ 『『sammasanañāṇassa pāraṃ gantvā』』ti. Tattha sammasanañāṇassāti nayavipassanāsaṅkhātassa kalāpasammasanañāṇassa. Tasseva hi thirabhāvāya itare sammasanavisesāti vadanti. Sammasanañāṇassāti vā kalāpasammasanādisammasanañāṇassa. Anupadadhammavipassanāya sadisā hi sā. Tāya hi diṭṭhiugghāṭanādi sambhavatīti. Vitthārato bhāvanāvidhānaṃ parato vattukāmo 『『saṅkhepato tāva ārabhatī』』ti āha. Saṅkhepato hi ārambho ādikammikassa sukaro. Tatrāti saṅkhepena ārambhe.

Kathanti kathetukamyatāpucchā. Yaṃ 『『paccuppannānaṃ…pe… udayabbayānupassane ñāṇa』』nti vuttaṃ, taṃ kathaṃ ñātabbanti ceti attho. Santatipaccuppanne, khaṇapaccuppanne vā dhamme udayabbayadassanābhiniveso kātabbo, na atītānāgateti vuttaṃ 『『paccuppannānaṃ dhammāna』』nti. Udayadassanañcettha yāvadeva vayadassanatthanti vayadassanassa padhānataṃ dassetuṃ 『『vipariṇāmānupassane paññā』』ti vatvā taṃ pana vayadassanaṃ udayadassanapubbakanti āha 『『udayabbayānupassane ñāṇa』』nti.

Jātanti nibbattaṃ paṭiladdhattabhāvaṃ. Ayaṃ hi jātasaddo khaṇattayasamaṅgitaṃ sandhāya vutto 『『ye dhammā jātā bhūtā』』tiādīsu (dha. sa. 1046) viya, na atītaṃ

『『Ye te jātā na te santi, ye na jātā tattheva te;

Laddhattabhāvā no bhaggā, teva santi sabhāvato』』ti. –

Ādīsu viya, nāpi jātatāmattaṃ 『『yaṃ taṃ jātaṃ bhūtaṃ saṅkhata』』ntiādīsu viya. Tenāha 『『jātaṃ rūpaṃ paccuppanna』』nti (dī. ni. 2.207; saṃ. ni. 5.379), paccuppannarūpaṃ nāma jātaṃ khaṇattayapariyāpannanti attho. Taṃ pana ādito duppariggahanti santatipaccuppannavasena vipassanābhiniveso kātabbo. Tassāti rūpassa. Paccayalakkhaṇapapañcaṃ anāmasitvā nibbattilakkhaṇaṃ udayoti nibbattanasaññitaṃ saṅkhatalakkhaṇaṃ udayo uppādo. Vipariṇāmalakkhaṇaṃ vayoti vipariṇāmasaññitaṃ saṅkhatalakkhaṇaṃ vayo vināso. Anupassanāñāṇanti yā udayassa, vayassa ca anupekkhanā, taṃ ñāṇaṃ. Kiñcāpi kalāpasammasanādīsu jātijarāmaraṇasīsena jātijarāmaraṇavanto dhammā vuttā, idha pana udayabbayañāṇaniddese 『『jāti paccuppannā, tassā nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo』』tiādinā (paṭi. ma.

我來將這段巴利文直譯成簡體中文： 723. 在後面的行道智見說中，就像虛空因云等消散，就像水因污泥消散，就像黃金因雜質消散那樣，智因染污消散而清凈，所以說"因斷除常想等而智清凈"。因為已經在具有多種形態的諸行中作三相標記思惟，所以說"到達思惟智的彼岸"。其中"思惟智"是指稱為方法觀察的聚集思惟智。因為只有這個[智]才能使其他思惟特相穩固，他們這樣說。或者"思惟智"是指聚集思惟等思惟智。因為這與逐一法觀察相似，由此能生起斷除邪見等。想要後面詳細說修習方法，所以說"先簡略地開始"。因為簡略的開始對初學者容易。"在此"是指在簡略的開始中。 "如何"是想要說明的詢問。即"對現在......生滅隨觀的智"所說的，這應如何了知的意思。應當專注于觀察相續現在或剎那現在法的生滅，而不是過去未來，所以說"現在諸法"。在此生起的觀察是爲了滅的觀察，爲了顯示滅的觀察是主要的，所以說"在變異隨觀中的慧"，但那滅的觀察是以生起的觀察為先，所以說"生滅隨觀的智"。 "已生"是已出生、已獲得自體。這個"已生"詞是指具足三時，如"已生、已有的諸法"等中所說，不是指過去，如： "已生者不存在，未生者就在那裡； 已得自體未壞者，這些才是真實存在。" 等中所說，也不是僅指生性，如"那已生、已有、已造作"等中所說。所以說"已生色是現在"，意思是現在色即是已生、屬於三時的。但那從開始就難以把握，所以應當依相續現在而作觀察專注。"它的"是指色的。不觸及因緣相的廣說，生起相是生起——即稱為生起的有為相是生起即是生。變異相是滅——即稱為變異的有為相是滅即是壞。隨觀智是對生起和滅的觀察之智。雖然在聚集思惟等中以生老死為首說具有生老死的諸法，但在這裡生滅智的解說中[說]"生是現在的，它的生起相是生起，變異相是滅"等。

1.49) vuccamāne jātijarāmaraṇānaṃ jātijarāmaraṇavantatā, nipphannatā ca anuññātā viya hotīti taṃ pariharituṃ paṭiccasamuppādaṅgesu bhavapariyosānāva desanā katā.

Soti yogī. Iminā pāḷinayenāti imāya 『『jātaṃ rūpaṃ paccuppanna』』ntiādinā dassitāya pāḷigatiyā. Jātinti na pasūtiṃ, na ca paṭhamābhinibbattimattaṃ, atha kho uppādaṃ nibbattivikāraṃ. Svāyaṃ vikāro yasmā saṅkhārānaṃ abhinavāvaṭṭhānajarā viya navabhāvāpagamoti āha 『『abhinavākāra』』nti. Samanupassatīti sambandho. Anuppannassa rāsi vā nicayo vā natthi yato āgaccheyya uppajjamānaṃ aladdhattabhāvassa sabbena sabbaṃ avijjamānattā. Tenāha 『『uppajjamāna…pe… natthī』』ti. Yathā anāgate addhani ime dhammā sabbena sabbaṃ natthi, evaṃ atītepi addhanīti dassento 『『nirujjhamānassāpī』』tiādiṃ vatvā avijjamānānaṃyeva rūpārūpadhammānaṃ hetupaccayasamavāye uppādo, uppajjitvā ca sabbaso abhāvūpagamoti imamatthaṃ samudāyagataṃ tadekadesabhūtāya upamāya vibhāvetuṃ 『『yathā panā』』tiādi vuttaṃ. Tattha rāsitoti rāsibhāvena samussito puñjo rāsi. Yathā tathā piṇḍibhūto nicayo. Bhūmiyaṃ nidahitvā ṭhapitaṃ nidhānaṃ. Upavīṇeti etenāti upavīṇaṃ, vīṇāvādanaṃ.

我來將這段巴利文直譯成簡體中文： 1.49. 當說"生老死"時，似乎承認了生老死的生老死性和完成性，爲了避免這點，所以在緣起支中只作到"有"為止的開示。 "他"是指修行者。"以此經文方法"是指以"已生色是現在"等所顯示的經文程序。"生"不是指出生，也不是僅指最初生起，而是指生起、產生變化。這個變化因為是諸行的新的狀態，就像衰老是新性的離去，所以說"新的形態"。與"觀察"相連。未生起的沒有堆積或積聚可以從中生起，因為正在生起時未得自體是完全不存在的。所以說"正在生起......沒有"。就像在未來世這些法完全不存在那樣，在過去世也是這樣，爲了顯示這點說"正在滅時"等，色無色諸法完全不存在時因緣和合而生起，生起后完全趣向不存在，爲了用部分的譬喻來說明這個總體的意思，所以說"就像"等。其中"堆積"是指以堆積狀態積累的聚集。"積聚"是指以某種方式結成團的積聚。"寶藏"是指埋藏在地下儲存的東西。"奏琴"是以此演奏，即琴的演奏。

1. Evaṃ saṅkhepato udayabbayamanasikāravidhiṃ dassetvā idāni vitthārato dassetuṃ 『『puna yānī』』tiādi vuttaṃ. Tattha avijjāsamudayāti avijjāya uppādā, atthibhāvāti attho. Nirodhavirodhīhi uppādo atthibhāvavācakopi hotīti vuttovāyamattho. Tasmā purimabhavasiddhāya avijjāya sati imasmiṃ bhave rūpassa uppādo hotīti attho. Paccayasamudayaṭṭhenāti paccayassa uppannabhāvena, atthibhāvatoti attho. Avijjādīhi ca tīhi atītakālikāni tesaṃ sahakārīkāraṇabhūtāni upādānādīnipi gahitānevāti daṭṭhabbaṃ.

Pavattipaccayesu kabaḷīkārāhārassa balavatāya so eva gahito 『『āhārasamudayā』』ti. Tasmiṃ pana gahite pavattipaccayatāsāmaññena utucittānipi gahitāneva hontīti catusamuṭṭhānikarūpassa paccayato udayadassanaṃ vibhāvitamevāti daṭṭhabbaṃ. Avijjātaṇhupanissayasahiteneva kammunā rūpakāyassa nibbatti. Asati ca avijjupanissayāya bhavanikantiyā jātiyā asambhavo evāti. Yathā ca rūpassa avijjātaṇhupanissayatā, evaṃ vedanādīnampi daṭṭhabbā. Āhāro pana uppannassa rūpassa posako, kabaḷīkārāhārassa adhippetattā, kāmadhātādhiṭṭhānattā ca desanāya. Ukkaṃsaniddesena vā āhāraggahaṇaṃ. 『『Nibbattilakkhaṇa』』ntiādinā kālavasena udayadassanamāha. Tattha addhānavasena pageva udayaṃ passitvā ṭhito idha santativasena disvā anukkamena khaṇavasena passati. Pañca lakkhaṇānīti avijjā taṇhā kammaṃ āhāroti imesaṃ paccayānaṃ atthitāsaṅkhātalakkhaṇāni ceva rūpassa nibbattilakkhaṇañcāti imāni pañca lakkhaṇāni. Tesaṃ atthitā hi rūpassa udayo lakkhīyati etehīti lakkhaṇānīti vuccanti. Nibbatti pana saṅkhatalakkhaṇamevāti.

Avijjānirodhā rūpanirodhoti aggamaggañāṇena avijjāya anuppādanirodhato anāgatassa rūpassa anuppādanirodho hoti paccayābhāve abhāvato. Paccayanirodhaṭṭhenāti avijjāsaṅkhātassa anāgate uppajjanakarūpapaccayassa niruddhabhāvena. Taṇhānirodhā kammanirodhāti etthāpi eseva nayo. Āhāranirodhāti pavattipaccayassa kabaḷīkārāhārassa abhāve. Rūpanirodhoti taṃsamuṭṭhānarūpassa abhāvo hoti. Sesaṃ heṭṭhā vuttanayānusārena veditabbaṃ. Vipariṇāmalakkhaṇanti bhaṅgakālavasena tesaṃ vayadassanaṃ. Tasmā taṃ addhāvasena pageva passitvā ṭhito idha santativasena disvā anukkamena khaṇavasena passati. Pañca lakkhaṇānīti idha avijjādīnaṃ catunnaṃ paccayānaṃ anuppādanirodho, rūpassa khaṇanirodho cāti imāni pañca lakkhaṇāni. Tesañhi anuppādanirodho, rūpassa accantanirodho lakkhīyati etehīti lakkhaṇānīti vuccanti.

Vipariṇāmo saṅkhatalakkhaṇameva. Esa nayo vedanākkhandhādīsu. Ayaṃ pana viseso – 『『phuṭṭho vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī』』ti (saṃ. ni. 4.93), 『『phassapaccayā vedanā, cakkhusamphassajā vedanā, saññā, cetanā』』ti, ca vacanato phasso vedanā (vibha. 231) saññā saṅkhārakkhandhānaṃ pavattipaccayo, taṃnirodhā ca tesaṃ nirodho, mahāpadāna (dī. ni.

我來將這段巴利文直譯成簡體中文： 724. 這樣簡略地顯示生滅作意方法后，現在爲了詳細顯示而說"再者,那些"等。其中"由無明生起"是由無明的生起、存在的意思。因為生起與滅相對，也可以表示存在，所以說這個意義。因此目前世成就的無明存在時，此世的色就生起，這是其意思。"以緣生起義"是以緣已生起、存在的意思。應當瞭解,以無明等三種過去時[法]也包含了作為它們助緣的取等。 在轉起諸緣中因段食的強力所以只說"由食生起"。但當取那個時，由於轉起緣的共同性，也就包含了時節和心，所以應當瞭解已經顯示了由四等起色的緣而生起的觀察。由無明、愛為依止的業而生起色身。若無無明為依止的有愛，就不可能有生。如同色有無明愛為依止,受等也應當這樣瞭解。但食是已生色的養育者，因為指的是段食，且教說是以欲界為立足處。或者說食是就最勝而說。以"生起相"等說依時間的生起觀察。其中先依長時見到生起而住立，在此依相續見到后漸次依剎那見到。"五相"是無明、愛、業、食這些緣的存在所表示的相，以及色的生起相，這五相。因為以它們表示它們的存在是色的生起，所以稱為相。但生起僅是有為相。 "由無明滅色滅"是由於以最上道智使無明成為不生滅，所以未來色成為不生滅，因為無緣就無[果]。"以緣滅義"是以稱為無明的未來生色之緣的滅盡性。"由愛滅業滅"在這裡也是這個道理。"由食滅"是由於轉起緣的段食不存在。"色滅"是由它等起的色不存在。其餘依前面所說的方法應當了知。"變異相"是依壞滅時而見它們的滅。所以先依長時見到而住立，在此依相續見到后漸次依剎那見到。"五相"在此是無明等四緣的不生滅，和色的剎那滅，這五相。因為以它們表示它們的不生滅和色的究竟滅，所以稱為相。 變異僅是有為相。在受蘊等中也是這個方法。但這是差別："觸後感受，觸后想，觸后思"和"緣觸有受，眼觸生受、想、思"等的說法，觸是受想行蘊的轉起緣，由它滅而它們滅，[如]大本[經];

2.60) mahānidānasuttesu, abhidhamme ca aññamaññapaccayavāre 『『nāmarūpapaccayā viññāṇa』』nti (kathā. 719) vacanato nāmarūpaṃ viññāṇassa pavattipaccayo, taṃnirodhā tassa nirodhoti vuttaṃ 『『phassasamudayā vedanāsamudayo』』tiādi.

Ettha ca keci tāva āhu 『『arūpakkhandhānaṃ udayabbayadassanaṃ addhāsantativaseneva, na khaṇavasenā』』ti. Tesaṃ matena khaṇato udayabbayadassanameva na siyā. Apare panāhu 『『paccayato udayabbayadassane atītādivibhāgaṃ anāmasitvā sabbasādhāraṇato avijjādipaccayā vedanāsambhavaṃ labbhamānataṃ passati, na uppādaṃ. Avijjādiabhāve ca tassā asambhavaṃ alabbhamānataṃ passati, na bhaṅgaṃ. Khaṇato udayabbayadassane paccuppannānaṃ uppādaṃ, bhaṅgañca passatī』』ti, taṃ yuttaṃ. Santativasena hi rūpārūpadhamme udayato, vayato ca manasi karontassa anukkamena bhāvanāya balappattakāle ñāṇassa tikkhavisadabhāvappattiyā khaṇato udayabbayā upaṭṭhahantīti. Ayañhi paṭhamaṃ paccayato udayabbayaṃ manasi karonto avijjādike paccayadhamme vissajjetvā udayabbayavante khandhe gahetvā tesaṃ paccayato udayabbayadassanamukhena khaṇatopi udayabbayaṃ manasi karoti.

Tassa yadā ñāṇaṃ tikkhaṃ visadaṃ hutvā pavattati, tadā rūpārūpadhammā khaṇe khaṇe uppajjantā, bhijjantā ca hutvā upaṭṭhahanti. Tena vuttaṃ 『『evampi rūpassa udayo』』tiādi. Tattha evampi rūpassa udayoti evaṃ vuttanayena avijjāsamudayāpi. Taṇhā…pe… kamma…pe… āhārasamudayāpi rūpassa sambhavo. Evampi rūpassa vayoti evaṃ vuttanayeneva avijjānirodhāpi taṇhā…pe… āhāranirodhāpi rūpassa vayo anuppādoti paccayato vitthārena manasikāraṃ karoti. Evampi rūpaṃ udetīti evaṃ vuttanayena nibbattilakkhaṇaṃ passantopi kammasamuṭṭhānarūpampi āhārautucittasamuṭṭhānarūpampi udeti uppajjati nippajjatīti. Evaṃ vuttanayeneva vipariṇāmalakkhaṇaṃ passanto kammasamuṭṭhānarūpampi āhārautucittasamuṭṭhānarūpampi veti nirujjhatīti khaṇato vitthārena manasikāraṃ karotīti yojanā.

1. Evaṃ manasi karoto na yāva udayabbayañāṇaṃ uppajjati, tāva udayabbayā suṭṭhu pākaṭā na hontīti katvā vuttaṃ 『『iti kirime dhammā…pe… paṭiventī』』ti, nayadassanavasena vā evaṃ vuttaṃ. Paṭhamañhi paccuppannadhammānaṃ udayabbayaṃ disvā atha atītānāgate nayaṃ neti. Dukkhādisaccappabhedā, anulomādipaṭiccasamuppādappabhedā, ekattādinayappabhedā, aniccatādilakkhaṇappabhedā ca saccapaṭiccasamuppādanayalakkhaṇappabhedā. Paṭiccasamuppādaggahaṇeneva cettha paṭiccasamuppannadhammānampi gahaṇaṃ, tesampi attano phalaṃ pati paṭicca samuppādabhāvato.

726.Yanti karaṇe paccattavacanaṃ, yena ñāṇenāti atthaṃ vadanti. Yanti vā kiriyāparāmasanaṃ. Khandhānaṃ samudayaṃ passati, khandhānaṃ nirodhaṃ passatīti ettha yadetaṃ dassananti attho. Yaṃ panāti etthāpi eseva nayo. Ettha ca yathā avijjādisamudayanirodhato khandhānaṃ samudayanirodhassa aññattā 『『avijjāsamudayā rūpasamudayo』』tiādivacanabhedo (paṭi. ma.

我來將這段巴利文直譯成簡體中文： 2.60. 大因緣經和論藏相互緣章中說"緣名色有識"，所以名色是識的轉起緣，由它滅而識滅，因此說"由觸生有受生"等。 在此有些人首先說："無色蘊的生滅觀察只依長時和相續，不依剎那。"依他們的觀點就沒有剎那的生滅觀察。但其他人說："在緣的生滅觀察中，不觸及過去等的區分，從共同[性]見到由無明等緣有受的可得性，不是[見]生起。在無明等不存在時見到它的不可能性、不可得性，不是[見]滅。在剎那的生滅觀察中見現在[法]的生起和滅。"這是合理的。因為依相續作意色無色法的生和滅，當修習漸次有力時，由於智的銳利清晰性的獲得，剎那生滅顯現。因為這[修行者]首先作意緣的生滅時，捨棄無明等緣法，把握有生滅的諸蘊，通過見它們緣的生滅而作意剎那的生滅。 當他的智變得銳利清晰而轉起時，色無色諸法在每一剎那生起和壞滅而顯現。所以說"如是色的生起"等。其中"如是色的生起"是如是說的方法由無明生起等、由愛......乃至......由業......乃至......由食生起等是色的生起。"如是色的滅"是如是說的方法由無明滅等、由愛......乃至......由食滅等是色的滅、不生，這樣依緣詳細地作意。"如是色生起"是如是說的方法見到生起相時，業等起色和食時心等起色都生起、產生、完成。如是說的方法見到變異相時，業等起色和食時心等起色都滅去、消失，這樣依剎那詳細地作意，這是語句的連線。 725. 這樣作意時，只要生滅智還未生起，生滅就不很明顯，所以說"如是這些法......"等，或者是依方法顯示而這樣說。因為首先見到現在諸法的生滅，然後引導到過去未來的方法。苦等諦的差別、順等緣起的差別、一性等方法的差別、無常等相的差別是諦緣起方法相的差別。由於取緣起也就包含了緣生諸法，因為它們對自己的果也是緣生的。 726. "此"是作用的主格詞，他們說意思是"以此智"。或者"此"是指涉行為。"見諸蘊的生起，見諸蘊的滅"，在此[指的是]這個見。在"此實"中也是這個方法。在此,如由無明等的生滅[所致]的諸蘊的生滅是不同的，所以有"由無明生有色生"等語詞的差別；

1.50) kato, na evaṃ nibbattivipariṇāmalakkhaṇehi khandhānaṃ udayabbayassa bhedo atthi abhinnādhikaraṇattāti 『『nibbattilakkhaṇavipariṇāmalakkhaṇāni passanto khandhānaṃ udayabbayaṃ passatī』』ti vacanabhedaṃ akatvā vuttaṃ. Uppattikkhaṇeyeva hīti hi-saddo hetuattho. Yasmā uppādakkhaṇeyeva nibbattilakkhaṇaṃ, bhaṅgakkhaṇeyeva ca vipariṇāmalakkhaṇaṃ, tasmā tāni passanto khaṇato khandhānaṃ udayabbaye passati nāmāti 『『yaṃ panā』』tiādinā vuttamevatthaṃ pākaṭataraṃ karoti.

727.Iccassevanti ettha iti-saddo hetuattho. Yasmā 『『avijjā samudayā』』tiādi paccayato khandhānaṃ udayabbayadassanaṃ, 『『nibbattilakkhaṇa』』ntiādi khaṇato, tasmāti attho. Assāti yogino. Evanti vuttappakāraparāmasanaṃ. Ye pana 『『iccassa paccayato』』ti paṭhanti, tesaṃ itīti vuttappakāraparāmasanaṃ. Janakāvabodhatoti khandhānaṃ janakassa avijjādipaccayassa avabujjhanato . Jātidukkhāvabodhatoti jātisaṅkhātassa dukkhassa avabujjhanato. Dukkhasaccaṃ pākaṭaṃ hoti ekadesadassanena pabbatasamuddādidassanakānaṃ viya. Maraṇadukkhāvabodhatoti etthāpi eseva nayo. 『『Paccayānuppādenā』』ti etena paccayānaṃ anuppādanirodho idha paccayanirodhoti dasseti. Paccayavatanti paccayato uppajjanakānaṃ. Yañcassa udayabbayadassananti yaṃ assa yogino paccayato, khaṇato ca udayabbayānaṃ dassanaṃ. Tattha asammoho, tappadhāno vā vitakkādidhammapuñjo maggo vāyaṃ lokikoti niyyānānulomato lokiko maggo evāyaṃ. Iti tasmā maggasaccaṃ pākaṭaṃ hoti sabhāvāvabodhato. Tenāha 『『tatra sammohavighātato』』ti, tadaṅgavasenāti attho. Atha vā yathāvutto sammādiṭṭhisaṅkhāto maggo ariyamaggassa upāyabhūto asammohasabhāvo attānampi pakāseti padīpo viyāti maggasaccaṃ pākaṭaṃ hoti. Svāyaṃ pākaṭabhāvo mohandhakāravidhamanenāti āha 『『tatra sammohavighātato』』ti.

1. 『『Avijjāpaccayā』』tiādiko anulomo paṭiccasamuppādo pavattiyā anulomanato. 『『Avijjāsamudayā』』tiādinā avijjādīsu santesūti ayamattho vuttoti āha 『『imasmiṃ sati idaṃ hotīti avabodhato』』ti. Pavattiyā vilomanato 『『avijjāyatveva asesavirāganirodhā』』tiādiko paṭilomo paṭiccasamuppādo. Te ca saṅkhatā paṭiccasamuppannā 『『jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna』』ntiādivacanato (saṃ. ni. 2.20). Paṭiccasamuppannassa ca pākaṭatā paccayākārapākaṭatāya eva 『『imassetaṃ phala』』nti avabodhato.

2. Purimapurimānaṃ nirodho uttaruttarānaṃ uppādānubandhoti ayamattho paccayato udayadassanena sijjhamāno ekattanayādhigamāya hoti. Yato 『『añño karoti, añño paṭisaṃvedayatī』』tiādi (saṃ. ni.

我來將這段巴利文直譯成簡體中文： 1.50. ,不像生起相和變異相與諸蘊的生滅無差別因為是同一所依,所以不作"見生起相和變異相者見諸蘊的生滅"的語詞差別而說。"正是在生起剎那"中的"實"字有因義。因為正是在生起剎那時是生起相,在壞滅剎那時是變異相,所以見到它們者就稱為依剎那見諸蘊的生滅,以"此實"等使已說的意義更明顯。 727. "因此他"中的"因此"字有因義。因為"由無明生"等是從緣見諸蘊的生滅,"生起相"等是從剎那[見],這是其意思。"他"是修行者。"如是"是指前面所說的方式。有些人讀作"因此從緣",他們的"因此"是指前面所說的方式。"由了知能生者"是由了知諸蘊的能生者無明等緣。"由了知生苦"是由了知稱為生的苦。苦諦變得明顯,就像通過見一部分而見到山海等那樣。在"由了知死苦"中也是這個方法。以"由諸緣不生"顯示此處緣滅是諸緣的不生滅。"緣所生"是從緣而生起的[諸法]。"他的這個生滅見"是這個修行者從緣和從剎那的生滅之見。其中的不迷惑,或以此為主的尋等法聚是道,這是世間的,因為隨順出離所以這正是世間道。因此由於了知自性而道諦變得明顯。所以說"由於斷除其中的迷惑",意思是由於分斷。或者如前所說的稱為正見的道,作為聖道的方便,具有不迷惑自性,也顯示自己就像燈一樣,所以道諦變得明顯。這個明顯性是通過驅散迷惑黑暗,所以說"由於斷除其中的迷惑"。 728. "緣無明"等順緣起是隨順轉起。以"由無明生"等說"當此有時此有"的意思,所以說"由了知'此有時此有'"。由於違逆轉起,"只由無明的無餘離貪滅"等是逆緣起。它們是有為的緣生的,因為說"諸比丘,老死是無常的、有為的、緣生的"等。緣生的明顯性正是由緣相的明顯性,因爲了知"這是它的果"。 729. 前前[支]的滅是後後[支]生起的連續,這個意義由從緣見生起而成就,有助於通達一性方法。由此"他作他受"等;

2.17) vohārasiddhiyā ucchedadiṭṭhiyā anokāsatā. Tenāha 『『hetuphalasambandhenā』』tiādi. Saṅkhārā khaṇe khaṇe uppajjantīti ayamattho khaṇato udayadassanena sijjhamāno nānattanayādhigamāya hoti. Yato paccayapaccayuppannānaṃ sabhāvabhedāvabodhato 『『so karoti, so paṭisaṃvedayatī』』tiādinayappavattāya sassatadiṭṭhiyā anokāsatā. Tenāha 『『khaṇato udayadassanenā』』tiādi. Paccayatoudayabbayadassanena paccaye sati phalassa bhāvo, asati abhāvoti imassa atthassa siddhiyā atthitāmatteneva te dhammā kāraṇanti abyāpāranayo pākaṭo hoti. Yato attadiṭṭhiyā anokāsatā vasavattitāya alabbhaneyyato . Tena vuttaṃ 『『dhammāna』』ntiādi. Avasavattibhāvo parāyattatā, sā ca sappaccayatāya veditabbā. Paccayato udayadassanena tehi tehi paccayehi ime dhammā uppajjanti, uppajjamānā ca paccayānurūpameva uppajjantīti hetuphalassa hetuanurūpato siddhiyā akiriyadiṭṭhiyā anokāsatāvāti āha 『『paccayato panā』』tiādi. Sati kāraṇe kuto akiriyavādo. Karotīti hi kāraṇaṃ.

1. Paccayato udayaṃ passato paccaye sati sabhāve sati phalassa sambhavoti atthitāmattena upakārakatāti saṅkhatānaṃ nirīhatā, asati ca abhāvoti paccayādhīnavuttitā ca viññāyamānā attasuññataṃ vibhāvetīti āha 『『paccayato cassa…pe… tāvabodhato』』ti. Aniccalakkhaṇaṃ pākaṭaṃ hoti khaṇato udayabbayadassanena saṅkhārānaṃ udayabbayato paricchinnatāya viññāyamānattā. Tenāha 『『hutvā abhāvāvabodhato』』ti. Uppajjitvā nirujjhanañhi hutvā abhāvo. Pubbantāparantaviveko atītānāgatabhāvasuññatā. Na hi saṅkhārā khaṇattayato pubbe, pacchā ca vijjanti, tasmā pubbantāparantavivekāvabodhatoti ādiantavantatāpaṭivedhatoti attho. Dukkhalakkhaṇampi pākaṭaṃ hoti udayabbayadassanenāti sambandho. Uppajjitvā bhijjantā saṅkhārā uppādato uddhaṃ jarābhaṅgāvatthantaruppattiyā nirantaraṃ vibādhīyanteva. Sā ca nesaṃ vibādhiyamānatā sammā udayabbayadassanena vibhūtā hotīti āha 『『dukkha…pe… bodhato』』ti.

Sabhāvalakkhaṇampīti udayabbayadassanena na kevalaṃ aniccadukkhalakkhaṇameva, atha kho pathavīphassādīnaṃ kakkhaḷaphusanādisaññitaṃ sabhāvasaṅkhātaṃ lakkhaṇampi pākabhāvaviddhaṃ sabhāvāvacchinnaṃ pākaṭaṃ hoti. Tenāha 『『udayabbayaparicchinnāvabodhato』』ti. Sabhāvalakkhaṇeti sabhāvasaññite lakkhaṇe, taṃtaṃdhammānaṃ salakkhaṇe. Saṅkhatalakkhaṇassa tāvakālikattampīti uppādādisaṅkhatalakkhaṇassa uppādakkhaṇādiparittakālikatāpi khaṇantarānavaṭṭhānato tassa. Tenāha 『『udayakkhaṇe』』tiādi. Udayavayamattaggahaṇañcettha udayabbayadassanavaseneva imassa ñāṇassa pavattanato, na ṭhitikkhaṇassa abhāvā.

我來將這段巴利文直譯成簡體中文： 2.17. 言說的成立使斷見無立足處。所以說"由因果關係"等。諸行在每一剎那生起，這個意義由從剎那見生起而成就，有助於通達差異方法。由此因爲了知緣和緣生[法]的自性差異，所以"他作他受"等方法轉起的常見無立足處。所以說"由從剎那見生起"等。由從緣見生滅，有緣時有果，無[緣]時無[果]，這個意義的成就使僅以存在性這些法為因的無作用方法變得明顯。由此因為不能獲得自主性而使我見無立足處。所以說"諸法"等。非自主性是依他性，這應當由有緣性來了知。由從緣見生起，由那些那些緣這些法生起，生起時也只隨緣而生起，因為因果隨因而成就，所以無作見無立足處，因此說"但從緣"等。當有因時何來無作論？因為"作"即是因。 730. 對見從緣生起者，有緣時有自性時有果的生起，所以僅以存在性有能助性，這顯示有為[法]的無作為性，無[緣]時無[果]，所以依緣而轉，這被了知時顯示無我性，因此說"從緣他......由了知"等。無常相變得明顯是由從剎那見生滅，因為諸行的生滅被限定而被了知。所以說"由了知有已無"。因為生起后滅去就是有已無。前後邊離即過去未來的空性。因為諸行在三時之前和之後都不存在，所以由了知前後邊離即是通達有始終性的意思。苦相也由見生滅而變得明顯，這是連線。生起后壞滅的諸行從生起以後由於老壞[等]狀態的生起而不斷被逼迫。那個它們被逼迫性由正見生滅而明顯，所以說"由了知......苦"。 "自相也"是由見生滅不僅無常苦相，而且地觸等稱為硬觸等的所謂自相也變得成熟明顯、限定自性、明顯。所以說"由了知生滅限定"。"在自相"是在稱為自性的相中，在那些那些法的自相中。"有為相的暫時性也"是生起等有為相的生起剎那等短暫性，因為它不住于其他剎那。所以說"在生起剎那"等。在此只取生滅是因為這個智只依見生滅而轉起，不是因為住時剎那不存在。

731.Na kevalañca niccanavā, atha kho parittakālaṭṭhāyino. Kathanti āha 『『sūriyuggamane』』tiādi. Tattha udake daṇḍena katalekhā udake daṇḍarāji. Ussāvabinduādayo pañca kiccāpi uttaruttari atiparittaṭṭhāyibhāvadassanatthaṃ nidassitā, tathāpi te dandhanirodhā eva nidassitā, tatopi lahutaranirodhattā saṅkhārānaṃ. Tathā hi gamanassādānaṃ devaputtānaṃ heṭṭhupariyāyena paṭimukhaṃ dhāvantānaṃ sirasi pāde ca bandhakhuradhārā sannipātatopi sīghataro rūpadhammānaṃ nirodho vutto, pageva arūpadhammānaṃ. Na kevalaṃ niccanavā, nāpi parittakālaṭṭhāyinova, atha kho asārā. Kathanti āha 『『māyā』』tiādi. Māyādayo hi maṇiādivasena dissamānā ataṃsabhāvatāya asārā. Tattha mantosadhabhāvitā indajālādikā māyā. Migataṇhikā marīci. Supinameva supinantaṃ. Maṇḍalākārena āvijjhiyamānaṃ alātameva alātacakkaṃ. Gandhabbadevaputtānaṃ kīḷanicchāvasena nagaraṃ viya ākāse upaṭṭhānamattaṃ gandhabbanagaraṃ.

Ettāvatāti yvāyaṃ 『『jātaṃ rūpaṃ paccuppanna』』ntiādipāḷinayānusārena (paṭi. ma. 1.49), 『『yaṃ kiñci rūpaṃ atītānāgatapaccuppanna』』ntiādipāḷinayānusārena (ma. ni. 1.347, 361; 2.113; 3.86, 89; paṭi. ma. 1.48) vā yāva udayabbayapaṭivedhā bhāvanāvidhi āraddho, ettāvatā. Kalāpasammasanādikopi hi sabbo bhāvanāvidhi udayabbayañāṇuppādanasseva, na parisaparisarīrakarabandhoti. Vayadhammamevāti bhijjanasabhāvameva. Vayaṃ upeti attano dhammatāya. Yañhi upakkamena vinassatīti vuccati, tampi attano dhammatāya eva vinassati ahetukattā vināsassa. Upakkamahetu pana visadisuppādo hoti. Iminā ākārenāti 『『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti (saṃ. ni. 5.1081; mahāva. 16; paṭi. ma. 2.30) hi vuttaṃ, tasmā vayaṃ anālambitvāpi 『『vayadhammameva uppajjatī』』ti udayassa, 『『uppannañca idaṃ vayaṃ upetī』』ti vayassa ca iminā yathāvuttena paccakkhakaraṇākārena. Adhunā uppannaṃ, na tāva balappattanti āha 『『taruṇavipassanāñāṇa』』nti. Kalāpasammasanādivasena pavattaṃ sammasanaṃ na nippariyāyena vipassanāsamaññaṃ labhati, udayabbayānupassanādivasena pavattameva labhatīti āha 『『yassādhigamā āraddhavipassakoti saṅkhaṃ gacchatī』』ti.

Vipassanupakkilesakathāvaṇṇanā

我來幫您直譯這段巴利文： 731. 不僅僅是非永恒的，而且是短暫存在的。為何這麼說呢？如"日出"等所說。其中，水中用杖劃出的線即是水中的杖痕。雖然露珠等五種是爲了顯示越來越短暫的存在性而舉例的，但它們仍然是緩慢消失的例子，諸行的消失比這還要快得多。就像此處提到的，當天神兒子們上下相對奔跑時，頭部和腳上繫著的刀刃相遇的速度，色法的滅去比這還要快，更不用說無色法了。不僅是非永恒的，也不僅是短暫存在的，而且是無實質的。為何這麼說呢？如"幻術"等所說

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我來 譯這段關於無常與空性的巴利語論文：

"不僅是非常新的，而且是短暫存在的。如何？如說'日出'等。其中，水中杖痕是水中用杖劃出的線。雖然舉出水滴等五個例子是爲了顯示後後更加短暫的存在性，但它們仍是顯示較慢的滅，因為諸行的滅比那還要快。正如天子們上下相對奔跑時，頭上腳上綁著的劍刃相碰還要快速，諸色法的滅被說更快，更不用說非色法了。

不僅是非常新且短暫存在，而且是無實質的。如何？如說'幻'等。因為幻等雖以寶石等形式出現，但因非其本性故無實質。其中，由咒藥所成的魔術等為幻。陽焰為蜃景。夢即是夢境。以圓形方式揮動的火把即是火輪。犍闥婆天子們以遊戲欲而現於虛空中如城市般的顯現稱為犍闥婆城。

'至此'：即依'已生色是現在'等經文方式，或依'任何色，過去未來現在'等經文方式，直到通達生滅的修習方法開始。因為包括聚合觀察等一切修習方法都是爲了生起生滅智，而不是爲了[獲得]眷屬、身體、財富。'必定滅去'即必然破壞的自性。依自己的法性而趨向滅。因為凡說由加行而壞者，也是由自己的法性而壞，因為壞無因。但由加行因而有不同的生起。'以此行相'：即如所說'凡是集法，一切皆是滅法'，所以即使不依止滅，也'生起必滅之法'[觀]生，'已生此必趨向滅'[觀]滅，以此所說的現證方式。

因為剛剛生起，尚未得力，故說'初觀智'。以聚合觀察等方式進行的觀察不是究竟義的觀，只有以生滅隨觀等方式進行的才是，所以說'由獲得此而得稱為已開始觀者'。

觀染污論註釋"

這段論文主要討論諸法的無常性、短暫性和空性，並說明正確的觀察方法。通過各種比喻說明諸法生滅的迅速，並強調觀智的修習過程。

732.Imāya udayabbayānupassanāsaṅkhātāya taruṇavipassanāya vasena, na āraddhavipassanānaṃ bhaṅgānupassanādisaṅkhātāya taruṇavipassanāya, nāpi nibbidānupassanādisaṅkhātāya balavavipassanāya vasenāti attho. Na hi tadā vipassanupakkilesā uppajjantīti. Āraddhavipassakassāti ca āraddhavipassakassevāti eva-kāro luttaniddiṭṭho. Tenāha 『『vipassanupakkilesā hī』』tiādi. Diṭṭhigāhādivatthubhāvena vipassanaṃ upakkilesantīti vipassanupakkilesā. 『『Ariyasāvakassā』』ti idaṃ ukkaṭṭhaniddesena vuttaṃ balavavipassanāpattassāpi anuppajjanato. Vippaṭipannakassāti sīlavipattiādivasena yathā tathā vippaṭipannakassa. Tassa pana paṭipattiyā garahitabbataṃ dassento 『『vippaṭipannakassā』』ti āha. Ca-saddo uparipadadvayepi yojetabbo. Nikkhittakammaṭṭhānassāti vipassanaṃ ārabhitvā antarā vosānaṃ āpannassa. Kusītapuggalassāti sīlasampannasseva kosajjena bhāvanaṃ ananuyuñjantassa. Atha vā vippaṭipannakassāti vipassanābhāvanāsaṅkhātāya sammāpaṭipattiyā abhāvena vigarahitapaṭipattikassa. Vipassanāpaṭipattiyeva hi sasambhārā pubbabhāge sammāpaṭipatti, tadaññā vippaṭipatti, sā ca tattha nikkhittadhurassa hoti. Nikkhittadhuratā ca kosajjenāti vuttaṃ 『『nikkhittakammaṭṭhānassa kusītapuggalassā』』ti. Yuttappayuttassāti yogena ñāṇena bhāvanamanuyuñjantassa. Sā pana yuttappayuttatā samathavasenāpi hotīti āha 『『āraddhavipassakassā』』ti. Uppajjantiyeva na nuppajjanti aññathā maggāmaggañāṇasseva asambhavato.

Obhāsādīsu 『『ariyadhammo』』ti pavattaṃ uddhaccaṃ vikkhepo dhammuddhaccaṃ, tena dhammuddhaccena vipassanāvīthito ukkamanena virūpaṃ gahitaṃ pavattitaṃ mānasaṃ dhammuddhaccaviggahitamānasaṃ. Obhāso dhammoti kāraṇūpacārenāha, īdisaṃ obhāsaṃ vissajjento mama ariyamaggoti attho. Obhāsaṃ āvajjati 『『nibbāna』』nti vā 『『maggo』』ti vā 『『phala』』nti vā. Nibbānanti gaṇhanto tattha pavattadhamme maggaphalabhāvena gaṇhāti, ñāṇādike pana maggaphalabhāveneva gaṇhāti. Tato vikkhepo uddhaccanti tato obhāsahetu yo vikkhepo, taṃ uddhaccanti attho. 『『Uddhaccena viggahitamānaso』』ti saṅkhepato vuttamatthaṃ vivarituṃ 『『aniccato』』tiādi vuttaṃ.

Tattha anicca…pe… nappajānāti 『『maggaṃ pattosmī』』ti saññāya aniccatādivasena manasikārasseva abhāvato. Ayañca attho –

『『Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ byākaroti, sabbo so catūhi maggehi, etesaṃ vā aññatarena. Katamehi catūhi? Idhāvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti, tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati, so taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato…pe… karoto saṃyojanāni pahīyanti anusayā byantīhonti.

『『Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti…pe… samathavipassanaṃ yuganaddhaṃ bhāveti…pe….

『『Puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti, hoti so, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati, tassa maggo sañjāyati…pe… anusayā byantīhontī』』ti (a. ni.

1. 這是就以生滅隨觀為名的初期觀智的力量而說,而不是就已開始修觀者的壞滅隨觀等初期觀智,也不是就厭離隨觀等強力觀智的力量而說。因為那時觀染不會生起。"已開始修觀者"中的"唯"字是省略的。因此說"觀染確實"等。因為它們作為錯見等的對象而污染觀智,所以稱為觀染。說"聖弟子"是以最上品的意義來說,因為即便到達強力觀智的人也不會生起。"行為錯誤者"是指由於戒律破壞等而以某種方式行為錯誤的人。爲了顯示他的修行應受譴責,所以說"行為錯誤者"。"且"字也應該與上面兩個詞組合。"放棄業處者"是指開始修觀后中途退失的人。"懈怠之人"是指雖具足戒但因懶惰而不精進修習的人。或者,"行為錯誤者"是指因缺乏被稱為觀修行的正確修行而行為應受譴責者。因為含攝前行的觀修行才是正確修行,其他都是錯誤修行,而這是由於放棄責任而有。放棄責任是由於懈怠,因此說"放棄業處的懈怠之人"。"精進修習者"是指以瑜伽智慧而精進修習的人。而這種精進修習也可以通過止來成就,因此說"已開始修觀者"。必定會生起而不是不生起,否則道與非道智就不會生起。 在光明等中,"聖法"生起的躁動、散亂稱為法躁動,由於這法躁動而從觀道路偏離,錯誤地執取、運作的心稱為被法躁動所執著的心。說光明是法是以因為喻,意思是放出這樣的光明我就是聖道。他思惟光明是"涅槃"或"道"或"果"。執取為涅槃時,他就把其中生起的法執取為道果,而智等則只執取為道果。從那裡的散亂為躁動,意思是由於光明之因而有的散亂,那就是躁動。爲了解釋"被躁動所執著的心"簡略所說的意思,說"無常"等。 其中"不了知無常等"是因為以為"我已證得道"的想法而根本沒有無常等的作意。這個意思是： "諸友,任何比丘或比丘尼在我面前宣稱證得阿羅漢果,都是通過這四種道路,或其中之一。哪四種呢？在此,諸友,比丘以止為先而修觀,當他以止為先修觀時,道生起,他修習、培育、多作那個道。當他修習...多作那個道時,結縛斷除、隨眠消失。 "再者,諸友,比丘以觀為先而修止...以止觀雙運而修... "再者,諸友,比丘的心被法躁動所執著,諸友,有這樣的時候,他的心內部安住、沉靜、專一、得定,道對他生起...隨眠消失。"

4.170) –

Iminā suttapadeneva veditabbo. Ettha hi catutthamaggavissajjane yathāvuttamaggaphalanibbānadhammā dhammo. Tattha uddhaccaṃ 『『adhigatamaggādikohamasmī』』ti amaggādīsu vikkhepo dhammuddhaccaṃ, tena upaddutaṃ viggahitamānasaṃ hoti. Nikanti obhāsādīsu apekkhā sukhumarūpā taṇhā, sā vipassanābhiratiākārena upaṭṭhahantī adhimānikena 『『dhammo』』ti gayhatīti āha 『『nikanti 『dhammo』ti nikantiṃ āvajjatī』』ti.

733.Vipassanobhāsoti vipassanācittasamuṭṭhitaṃ, sasantatipatitaṃ utusamuṭṭhānañca bhāsuraṃ rūpaṃ. Tattha vipassanācittasamuṭṭhitaṃ yogino sarīraṭṭhameva pabhassaraṃ hutvā tiṭṭhati, itaraṃ sarīraṃ muñcitvā ñāṇānubhāvānurūpaṃ samantato pattharati, taṃ tasseva paññāyati, tena phuṭṭhokāse rūpagatampi passati, passanto ca cakkhuviññāṇena passati, udāhu manoviññāṇenāti vīmaṃsitabbanti vadanti. Dibbacakkhulābhino viya taṃ manoviññāṇaviññeyyamevāti vuttaṃ viya dissatīti. Vipassanāvīthi nāma paṭipāṭiyā pavattamānā vipassanāva. Ukkantā nāma hoti yoginā 『『maggappattomhī』』ti adhimānena vissaṭṭhattā, tassa vā yogino vipassanā tato eva vīthi ukkantā nāma hoti. Mūlakammaṭṭhānanti vipassanamevāha.

Vemattatāyāti appavipulatāvasena visadisatāya. Assāti obhāsassa. Dvīhi kuṭṭehi paricchinnaṃ gehaṃ dvikuṭṭagehaṃ. Tassa kira abbhantarepi ekā bhitti hoti bahipi, ubhinnaṃ antare anupariyāyapathaṃ hoti, sāyanhe tattha santharitāni pañcavaṇṇāni kusumāni, visadañāṇassa obhāsena pharitaṭṭhāne rūpagatañca dibbacakkhuno viya paññāyanti. Tena vuttaṃ 『『bhante mayha』』ntiādi.

Evaṃ obhāsassa vemattatāya vatthuṃ dassetvā cirakālavippalambane vatthuṃ dassetuṃ 『『ayaṃ panā』』tiādi vuttaṃ. Tattha ayaṃ pana vipassanupakkilesoti vakkhamānappakāraṃ sandhāyāha, na sabbaṃ. Soti so samathavipassanālābhī adhimāniko.

Divāsaneti divāṭṭhāne nisīditabbaāsane. Paṭhamaṃ 『『pañhaṃ pucchissāmī』』ti cintitattā vuttaṃ 『『pañhaṃ, bhante, pucchituṃ āgatomhī』』ti.

Pacchā upāyena puthujjanabhāvaṃ viññāpetvā kammaṭṭhāne niyojessāmīti cintitattā vuttaṃ 『『avassayo bhavissāmiccevāhaṃ āgato』』ti, tassa ca padhānattā sāvadhāraṇaṃ katvā vuttaṃ. Ayaṃ dhammoti ayaṃ ariyamaggānugato paṭisambhidādhammoti therassa ajjhāsayavasena vadati. Samādhinti abhiññāsamādhiṃ. Añcitakaṇṇoti niccalaṭṭhapitakaṇṇapuṭo. Palāyituṃ āraddho bhayena. Tenāha 『『thero kira dosacarito』』ti. Dosacaritassa hi sūrassāpi sahasā bhayaṃ uppajjati. Tenassa khīṇāsavatthero ajjhāsayaṃ ñatvā 『『iminā upāyena puthujjanabhāvaṃ jānāpessāmī』』ti hatthinimmāpanādimakāsi. Dosacaritattā hi thero khippaṃ paṭivijjhi. Khippavirāgī hi dosacarito.

我來 助您直譯這段巴利文： 這應從此經文來理解。因為在這裡,第四道的解釋中,前述的道、果、涅槃諸法即是"法"。其中,在非道等中認為"我已證得道等"的散亂稱為法躁動,心被它困擾而被執著。愛著是對光明等的期待,是微細的渴愛,它以喜愛觀智的形式顯現,被增上慢者執取為"法",因此說"思惟愛著為'法'"。 733. 觀光明是由觀心所生起的,落入自相續的、由時節所生的明亮色法。其中由觀心所生的只在修行者身體中顯現光明而住立,另一種則離開身體而隨智力大小向四方擴散,只有他能見到,在被光明觸及的地方也能見到色法,關於他是以眼識還是意識見到,應該考察,他們說。似乎說就像得天眼者一樣,那隻能被意識所了知。所謂觀道路就是次第生起的觀智。稱為偏離是因為修行者以為"我已證得道"的增上慢而放棄了,或者他的觀智因此而稱為從道路偏離。根本業處是指觀智。 差異性是指依小大而有的不同。這是指光明的。兩墻所限的房屋稱為二墻房。據說它內部有一道墻外部也有,兩墻之間有繞行的通道,黃昏時那裡鋪設五色花,在清凈智的光明照射處,色法也如同天眼一樣顯現。因此說"尊者,我"等。 如此顯示了光明的差異性的事例后,爲了顯示長期欺詐的事例而說"這個"等。其中"這個觀染"是指將要說明的情況,不是全部。"他"是指那個得止觀而有增上慢的人。 日間座指白天應該坐的座位。因為最初想"我要問問題",所以說"尊者,我來是要問問題"。 後來因為想"以方便使知凡夫性后再教導業處",所以說"我來只是爲了尋求依止",並且因為這是主要的,所以用限定詞說。"這個法"是依長老的意趣而說"這個隨順聖道的無礙解法"。"定"是指神通定。"豎立耳朵"是指耳垂保持不動。因為恐懼而開始逃跑。因此說"據說長老是嗔行者"。因為即使是勇敢的嗔行者也會突然生起恐懼。因此漏盡長老知道他的意趣后,想"以這個方法使他知道凡夫性"而顯現大象等。因為是嗔行者,長老很快就領悟了。因為嗔行者是速離欲的。

734.Tassāti udayabbayañāṇaṃ matthakaṃ pāpentassa yogino. 『『Evampi rūpaṃ udeti, evampi rūpaṃ vetī』』tiādinā udayabbayānupassanamevettha tulanaṃ, tīraṇañca veditabbaṃ. Yathā devānamindena khittaṃ vajiraṃ amoghaṃ, appaṭihatañca hoti, evamidampi ñāṇaṃ nipuṇaṃ udayabbayadassaneti vuttaṃ 『『vissaṭṭhaindavajiramivā』』tiādi. Tattha tikhiṇanti akuṇṭhaṃ. Sūranti tejavantaṃ. Ativisadanti nisitabhāvena ativiya paṭutaraṃ ñāṇaṃ uppajjati. Tathā hinena yogī 『『maggappattosmī』』ti maññati.

Vipassanāpītīti vipassanācittasampayuttā pīti. Khuddakādayo pītiyo heṭṭhā vaṇṇitā eva. Yasmā udayabbayānupassanāya vīthipaṭipannāya anukkamena pañca pītiyo uppajjanti, tasmā vuttaṃ 『『ayaṃ pañca…pe… uppajjatī』』ti. Matthakappattena pana udayabbayañāṇena saddhiṃ pharaṇāpītiyeva hoti. Upacārappanākkhaṇato aññadāpi hi pharaṇāpīti hotiyeva. Tenāha 『『sakalasarīraṃ pūrayamānā uppajjatī』』ti.

Passaddhiādīni cha yugaḷakāni aññamaññāviyoginīti passaddhiyā uppannāya itarāpi uppannā eva hontīti kiccadassanamukhena tā sabbāpi dassento 『『kāyacittānaṃ neva daratho, na gārava』』ntiādimāha. Tattha kāyaggahaṇena rūpakāyassapi gahaṇaṃ veditabbaṃ, na vedanādikkhandhattayasseva. Kāyappassaddhiādayo hi rūpakāyassāpi darathādinimmaddikāti. Kāyacittāni passaddhāni…pe… ujukāniyeva honti tesaṃ apassaddhādibhāvassa hetubhūtānaṃ uddhaccādithinamiddhādidiṭṭhimānādisesanīvaraṇādiassaddhiyādimāyāsātheyyādisaṃkilesadhammānaṃ vidhamanavasena tadā vipassanācittuppādassa pavattanato. Tasmiṃ samayeti tasmiṃ udayabbayañāṇuppattisamaye. Manussānaṃ ayanti mānusī, manussayoggā kāmasukharati, tādisehi manussavisesehi anubhavitabbatānativattanato dibbā ratipi saṅgahitā, mānusīsadisatāya kāmasukhabhāvena dibbā ratipi vā, tassā atikkantatāya na mānusīti amānusī.

Suññāgāranti yaṃ kiñci vivittaṃ senāsanaṃ, vipassanaṃ eva vā. Sāpi hi niccabhāvādisuññatāya, yogino sukhasannissayatāya ca 『『suññāgāra』』nti vattabbataṃ labhati. Cittassa anupassanakarānaṃ kilesānaṃ vigamena santacittassa. Saṃsāre bhayassa ikkhanena bhikkhuno. Sammā ñāyena rūpārūpadhammānaṃ udayabbayānupassanādivasena vipassato. Sammasato anāraddhavipassanānaṃ manussānaṃ avisayatāya amānusī. Vipassanāpītisukhasaññitā rati hotīti ayamettha gāthāya saṅkhepattho. Dutiyagāthā pana udayabbayañāṇameva sandhāya vuttā. Tattha yato yatoti rūpato vā arūpato vā.

Vipassanāsukhanti vipassanācittasampayuttaṃ cetasikasukhaṃ. Yasmā taṃsamuṭṭhitehi atipaṇītarūpehi sabbo kāyo pariphuṭo, paribrūhito ca hoti. Tasmā vuttaṃ 『『sakalasarīraṃ abhisandayamāna』』nti.

Adhimokkhoti saddhā, na yevāpanakādhimokkhoti adhippāyo. Sā cettha na kammaphalaṃ, ratanattayaṃ vā saddahanavasena pavattā, atha kho kilesakālussiyāpagamena sampayuttānaṃ ativiya pasannabhāvahetubhūtā. Tenāha 『『vipassanāsampayuttā…pe… saddhā uppajjatī』』ti.

Purimuppannabhāvanābalasaṃsiddhaṃ samappavattaṃ vīriyaṃ sampayuttadhammānaṃ saṃkilesapakkhato kosajjato paggaṇhanato paggaho. Tenāha 『『paggahoti vīriya』』ntiādi.

1. 這是指達到生滅智頂點的修行者。"色法如是生起,色法如是滅去"等,這裡應理解觀察和判斷就是生滅隨觀。就像帝釋天所投擲的金剛杵必定命中、不受阻礙,這智慧也是如此精細地見到生滅,因此說"如同投擲的帝釋金剛杵"等。其中"銳利"是指不鈍。"有力"是指有威力。"極清凈"是指由於鋒利而生起極其敏銳的智慧。如此修行者便認為"我已證得道"。 觀喜是與觀心相應的喜。小喜等諸喜已在前面解釋過。因為生滅隨觀走上道路時,次第生起五種喜,所以說"這五種...生起"。但到達頂點的生滅智只有遍滿喜。因為在近行定和安止定之外的時候也有遍滿喜。因此說"生起充滿全身"。 輕安等六對是相互不相離的,當輕安生起時,其他也已生起,爲了通過作用來顯示它們全部,所以說"身心既無疲憊也無沉重"等。其中身的含義應理解為也包括色身,不只是受等三蘊。因為身輕安等也能消除色身的疲憊等。身心輕安...正直,是因為那時觀心的生起是通過驅除造成不輕安等的原因,即掉舉等、昏沉睡眠等、見慢等、其餘蓋等、不信等、虛偽欺詐等染污法。"在那時"是指在生滅智生起的時候。"人的"是指人類的,適合人類的欲樂,因為不超過應由那樣的殊勝人類所體驗的範圍,所以也包括天界的喜樂,或者因為類似人的喜樂而稱為天界的喜樂,因為超越了它所以不是人的。 空閑處是指任何寂靜的住處,或者是指觀智。因為觀智也因為空無常性等,以及作為修行者樂的所依而可稱為"空閑處"。由於觀察心的煩惱遠離而心寂靜。因為見到輪迴的怖畏而成為比丘。由於以正確方法通過生滅隨觀等而觀察色無色法。因為思惟未開始修觀的人無法企及而稱為非人的。觀喜樂所稱的喜樂生起,這是此偈的簡要意義。第二偈則是就生滅智而說。其中"從這從那"是指從色或從無色。 觀樂是指與觀心相應的心所樂。因為由它所生的極妙色法遍滿和增長全身,所以說"遍流全身"。 勝解是指信,意思是不是隻是決定勝解。這裡它不是以相信業果或三寶的方式生起,而是由於煩惱混濁的遠離而成為相應法極其凈信的原因。因此說"生起與觀相應的...信"。 由先前生起的修習力而成就的平等運作的精進,從煩惱方面、懈怠中提舉相應法,故稱為提舉。因此說"提舉即是精進"等。

Supaṭṭhitāti sabhāvasallakkhaṇena ārammaṇe suṭṭhu upaṭṭhitā. Supatiṭṭhitāti paṭipakkhavigamena tena acalanīyatāya suṭṭhu patiṭṭhitā. Tato eva nikhātā viya acalā. Acalabhāveneva pabbatarājasadisāti tīhipi padehi supatiṭṭhitameva dasseti. Soti yogāvacaro. Yaṃ yaṃ ṭhānanti yaṃ yaṃ attano upatiṭṭhānaṭṭhānaṃ rūpaṃ vā arūpaṃ vā. Okkhanditvāti anupavisitvā. Pakkhinditvāti tasseva vevacanaṃ. Dibbacakkhuno paribhaṇḍabhūtassa yathākammūpagañāṇassa upaṭṭhahante paralokasaññite satte sandhāyāha 『『dibbacakkhuno paraloko viyā』』ti na dibbacakkhuno paralokavisayattā. Vaṇṇāyatanavisayañhi tanti. Assa sati upaṭṭhāti khāyati, upatiṭṭhatīti vā attho. Yadaggena hi sati ārammaṇaṃ okkhanditvā upatiṭṭhati, tadaggena ārammaṇampissa okkhanditvā upatiṭṭhatīti vuccati.

Vicinitavisayattā saṅkhārānaṃ vicinane majjhattabhāvena ṭhitā vipassanupekkhā. Sā pana atthato tathāpavattā tatramajjhattupekkhāva. Manodvārāvajjanacittasampayuttā cetanā āvajjane ajjhupekkhanavasena pavattiyā 『『āvajjanupekkhā』』ti vuttā. Udayabbayānaṃ suṭṭhutaraṃ upaṭṭhānato tadanupassanāyaṃ majjhattabhūtā idha vipassanupekkhā nāma. Te pana udayabbayā sabbasaṅkhārānanti āha 『『sabbasaṅkhāresu majjhattabhūtā』』ti. Āvajjanāya indavajiratattanārācasadisatā, sūratikkhabhāvo ca sabbaññutaññāṇapurecarā viya tadanucarañāṇassa tathābhāvena daṭṭhabbā.

Vipassanānikantīti vipassanāya nikāmanā apekkhā. Obhāsādayo vipassanāya vijambhanabhūtā tassā alaṅkāro viya hontīti āha 『『obhāsādipaṭimaṇḍitāyā』』ti. Ālayanti apekkhaṃ. Sukhumā, santākārāti sukhumākārā, santākārā ca, sā cassā sukhumasantākāratā bhāvanāya sātisayappavattiyā, yato kilesabhāvopissā duviññeyyo hoti. Tenāha 『『yā nikanti kilesoti…pe… hotī』』ti.

Etesupīti yathādassitesu ñāṇādīsupi. 『『Aññatarasmiṃ uppanne』』ti idaṃ uppanne aññatarasmiṃ 『『maggappattomhī』』tiādiggahaṇadassanatthaṃ vuttaṃ, na aññataraññatarasseva uppajjanato. Na vāpi hi upakkilesā ekakkhaṇepi uppajjanti, paccavekkhaṇā pana visuṃ visuṃ hoti. 『『Na vata me ito pubbe evarūpā nikanti uppannapubbā』』ti idaṃ dhammasabhāvadassanavasena vuttaṃ, na pana tadā yogino tathācittappavattivasena. Na hi so tadā taṃ 『『nikantī』』ti jānāti, tathā sati tabbisayassa 『『maggappattomhī』』tiādiggahaṇassa asambhavo eva. Tasmā evamassa siyā 『『na vata me evarūpā bhāvanābhirati uppannapubbā, addhā maggappattomhī』』ti.

我來 助您直譯這段巴利文： "善建立"是指通過自相辨別而善巧地建立於所緣。"善住立"是指通過對治的遠離而善巧地住立,因此不動搖。正因如此而如同釘入般不動。由於不動而如同山王,以這三個詞都是顯示善住立。"他"是指修行者。"任何處"是指任何自己所安住的處所,無論是色或無色。"進入"是指深入。"跳入"是那個詞的同義詞。關於作為天眼的附屬的隨業趣智所顯現的被稱為他世的眾生而說"如同天眼的他世",不是因為他世是天眼的對象。因為它是色處的對象。唸對他顯現、顯露,或者建立的意思。因為正如念進入所緣而建立,所緣也被說成進入他而建立。 由於是審察諸行的對象,以平等性住立於審察中的是觀舍。這實際上就是如此運作的處中舍。意門轉向心相應的思,因為以舍置的方式運作于轉向,所以稱為"轉向舍"。由於生滅更好地顯現,所以在隨觀它們時成為平等的,這裡稱為觀舍。而那些生滅是一切行,所以說"對一切行成為平等"。轉向的金剛杵性、剛箭性,以及勇猛銳利性,應該理解為如同一切知智的前驅一樣,隨從智也是如此。 觀愛著是指對觀的喜愛期待。光明等是觀的顯現,如同它的裝飾,所以說"被光明等莊嚴"。"執著"是指期待。微細、寂靜相是指微細相和寂靜相,它的微細寂靜相是由於修習的殊勝運作,因此它的煩惱性難以了知。所以說"這愛著是煩惱...生起"。 "在這些中"是指在如上所示的智等中。說"某一生起時"是爲了顯示生起某一時"我已證得道"等的執取,不是因為只有某一個生起。因為染污也不會在同一剎那生起,而省察則是各別進行。"我以前從未生起過這樣的愛著"這是依法的自性而說的,不是依那時修行者的心的運作而說。因為他那時不知道它是"愛著",如果那樣的話,就不可能有"我已證得道"等那樣的執取。因此他會這樣想:"我從未生起過這樣的修習喜樂,我確實已證得道。"

735.Upakkilesavatthutāyāti nippariyāyato diṭṭhimānataṇhā idha upakkilesā tesaṃ vatthutāya uppattiṭṭhānatāya. Na sabhāvatoti āha 『『na akusalattā』』ti. Yathā pana obhāsādayo, evaṃ nikantipi diṭṭhigāhādīnaṃ ṭhānaṃ hotīti vuttaṃ 『『upakkilesavatthu cā』』ti. Vatthuvasenevāti gāhe anāmasitvā gāhānaṃ vatthutāvaseneva. Attavādī hi 『『ahaṃbuddhinibandhano』』ti parikappito attā obhāsassa sāmibhūto 『『mamā』』ti sāmivacanassa visayabhāvena gahitoti āha 『『mama obhāso uppannoti gaṇhato hi diṭṭhigāho』』ti. Obhāsassa manāpaggahaṇamukhena tena attānaṃ seyyādito dahatīti vuttaṃ 『『manāpo vata obhāso uppannoti gaṇhato mānagāho』』ti. Assādayatoti sampiyāyato. Tesanti diṭṭhigāhādisaññitānaṃ upakkilesānaṃ vasena. Obhāsādīsūti obhāsādinimittaṃ. Kampanaṃ yathāraddhavipassanāya aṭṭhatvā vikkhepāpatti, sā ca obhāsādīsu taṇhādigāhoti dassento 『『obhāsādīsu kampati…pe… samanupassatī』』ti āha.

Obhāsanimittaṃ cittaṃ vikampatīti sambandho. Obhāse vā visayabhūte upakkilesehi cittaṃ vikampatīti yojanā. Tenāha 『『yehi cittaṃ pavedhatī』』ti. Sesesupi eseva nayo. Upaṭṭhāneti satiyaṃ. Upekkhāya cāti vipassanupekkhāya ca.

Maggāmaggavavatthānakathāvaṇṇanā

736.Kusalo panātiādīsu kammaṭṭhānakosallayogena kusalo. Paripakkañāṇatāya paṇḍito. Āgamabyattiyā byatto. Upakkilesatabbisodhanesu ādīnavānisaṃsāvabodhayogato buddhisampanno. Ayaṃ kho soti yo so ācariyena kammaṭṭhānadānakāle udayabbayañāṇuppattisamaye uppajjatīti vutto, ayaṃ kho so obhāso uppannoti upakkilesavatthubhāvavavatthānaṃ dassetvā idānissa vipassanāya visayabhāvūpanayanavidhiṃ dassento 『『so kho panā』』tiādimāha. Tattha paṭhamanaye aniccalakkhaṇavibhāvanameva dassitaṃ, tasmiṃ siddhe itarampi lakkhaṇadvayaṃ siddhameva hoti. Dutiyanaye pana obhāsādike nissāya uppajjanakadiṭṭhigāhādīnaṃ ugghāṭanasamugghāṭanapariyādānavasena manasikāravidhiṃ dassetuṃ 『『sace obhāso attā bhaveyyā』』tiādi vuttaṃ. Arūpasattake 『『sace saṅkhārā attā bhaveyyu』』ntiādi (visuddhi.

我來幫您直譯這段巴利文： 735. 作為染污的基礎,就是說在這裡從究竟意義上說見、慢、愛是染污,它們以此為基礎,作為生起處。不是從自性說,所以說"不是因為不善"。就像光明等一樣,愛著也成為見執等的所依,所以說"是染污的基礎"。僅依基礎是指不觸及執取而只依執取的基礎性。因為執著我見者以"我是智慧所繫屬"的妄想我作為光明的主體,而被以"我的"這主格詞的對象方式執取,所以說"執取'我的光明生起'就是見執"。通過執取光明為可意而以此認為自己是優等等,所以說"執取'確實生起了可意的光明'就是慢執"。"喜好"是指親愛。"它們"是指以稱為見執等的染污。"在光明等"是因為光明等。顯示動搖是不住立於已開始的觀而落入散亂,這在光明等中就是愛等執,所以說"在光明等動搖...隨觀"。 "心對光明相動搖"是關聯詞。或者是在光明作為對像時心因染污而動搖的組合。因此說"心因它們而顫動"。在其餘的情況也是這個道理。"在建立"是指在念。"和舍"是指觀舍。 道非道決定論釋 736. 在"善巧"等中,通過業處善巧而成為善巧。因為智慧成熟而成為賢能。因為傳承明瞭而成為通達。因為具備了知染污及其清凈的過患與功德而成為具慧。"這個"是指老師在給予業處時說會在生滅智生起時生起的那個,這個光明生起,顯示了作為染污基礎的決定后,現在爲了顯示將它帶入觀的對象性的方法而說"它"等。其中在第一方式只顯示了無常相的顯現,當這個成就時,其他兩相也已成就。而在第二方式中,爲了顯示依光明等而生起的見執等的拔除、完全拔除、窮盡的作意方法而說"如果光明是我"等。在無色七法中"如果諸行是我"等。 provided by EasyChat

2.721) sabbasaṅkhārasaṅgaṇhanavasena sāmaññato vuttaṃ, idha obhāsādivasena saṅkhāre vibhajja vuttaṃ. Seso manasikāravidhi tattha vuttanayovāti āha 『『sabbaṃ arūpasattake vuttanayena vitthāretabba』』nti.

Obhāsaṃ 『『netaṃ mamā』』ti samanupassanto taṇhāgāhato cittaṃ visodheti, 『『nesohamasmī』』ti samanupassanto mānagāhato, 『『na meso attā』』ti samanupassanto diṭṭhigāhato. Tenāha 『『obhāsaṃ netaṃ mamā』』tiādi. Esa nayo ñāṇādīsupi.

Imāni dasa ṭhānānīti imāni yathāvuttāni obhāsādīni dasa upakkilesakāraṇāni. Paññā yassa pariccitāti yassa yogino paññā obhāsādīsu aniccatādiggahaṇavasena paricitavatī pariggahetvā upaparikkhitvā ṭhitā. Dhammuddhaccassa samaggabhāvajānanena dhammuddhaccakusalo hoti.

Vīthipaṭipannanti udayabbayānupassanāvasena vipassanāvīthipaṭipannaṃ.

Diṭṭhivisuddhiyanti diṭṭhivisuddhiyaṃ adhigatāyaṃ, diṭṭhivisuddhiñāṇena vā diṭṭhiyā visodhane dukkhasaccassa vavatthānaṃ kataṃ hoti dukkhasaccapariyāpannassa nāmarūpassa vavatthānato. Nāmarūpassa paccayā nāmarūpasamudayapakkhiyāti āha 『『kaṅkhā…pe… samudayasaccassa vavatthānaṃ kata』』nti. Abhidhammanayena hi sabbakilesā, kammañca samudayasaccaṃ. Imissanti imāyaṃ. Sammāti aviparītaṃ. Maggassāti ariyamaggassa upāyabhūtamaggassa.

Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

Iti vīsatimaparicchedavaṇṇanā.

1. Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā

Upakkilesavimuttaudayabbayañāṇakathāvaṇṇanā

我來幫您直譯這段巴利文： 通過包含一切行而從總體上說,這裡通過光明等而分別說諸行。其餘的作意方法如那裡所說的方式,所以說"一切應依無色七法中所說的方式詳述"。 隨觀光明為"這不是我的"而從愛執清凈心,隨觀"這不是我"而從慢執,隨觀"這不是我的我"而從見執。因此說"光明'這不是我的'"等。在智等中也是這個方法。 "這十處"是指如上所說的光明等十種染污因。"慧為他所熟習"是指對那個修行者的慧通過在光明等中執取無常性等而已熟習、把握、考察后住立。通過了知法躁動的完全性而成為善巧於法躁動。 "走上道路"是指通過生滅隨觀而走上觀的道路。 "在見清凈"是指在獲得見清凈時,或者以見清凈智在見的清凈中,已經決定了苦諦,因為已決定屬於苦諦的名色。名色的諸緣是屬於名色集的一方,所以說"已經決定疑...集諦"。因為依阿毗達摩的方法,一切煩惱和業是集諦。"在這"是指在這裡。"正確"是指不錯亂。"道"是指作為聖道方便的道。 道非道智見清凈釋論完。 如是第二十品釋論。 21.行道智見清凈釋論 離染污生滅智論釋

1. Vipassanācārassa matthakappattiyā saṅkhārupekkhāñāṇaṃ sikhāppattā vipassanā. Sikhāppatti panassa udayabbayañāṇādīnaṃ attaṭṭhamānaṃvasena jātāti āha 『『aṭṭhannaṃ pana ñāṇānaṃ vasena sikhāppattā vipassanā』』ti. Oḷārikoḷārikassa saccapaṭicchādakamohatamassa vigamanena saccappaṭivedhānukūlattā 『『saccānulomikañāṇa』』nti anulomañāṇamāha. Tāni pana ñāṇāni sarūpato dassetuṃ 『『aṭṭhannanti cā』』tiādi āraddhaṃ. Tattha udayabbayadassanena saṅkhārānaṃ aniccalakkhaṇaṃ, tadanusārena itaralakkhaṇāni ca vibhāventīyeva udayabbayānupassanā pavattatīti katvā 『『vīthipaṭipannavipassanāsaṅkhātaṃ udayabbayānupassanāñāṇa』』nti vuttanti keci. Tayidaṃ tassa sabbaso tīraṇapariññābhāvameva maññamānehi vuttaṃ. Kiñcāpi hi udayabbayañāṇaṃ tīraṇapariññantogadhameva, udayabbayādīnaṃ pana jānanaṭṭhena, paccakkhato dassanaṭṭhena ca ñāṇadassanāni, udayabbayañāṇādīni. Tāniyeva paṭipakkhato visuddhattā ñāṇadassanavisuddhi, sā eva ariyamaggo paṭipajjati etāyāti paṭipadā cāti paṭipadāñāṇadassanavisuddhīti vuttaṃ. Taṃ pana uppannamattaṃ appaguṇaṃ sandhāya vuttaṃ. Paguṇañhi niccasaññādipahānasiddhiyā pahānapariññāya adhiṭṭhānabhūtaṃ. Yato tadavigamena aṭṭhārasasu mahāvipassanāsu ekaccā adhigatā eva honti. Na hi udayabbayānaṃ paccakkhato paṭivedhena vinā sāmaññākārānaṃ tīraṇamattena sātisayaṃ paṭipakkhapahānaṃ sambhavati. Asati ca paṭipakkhapahāne kuto ñāṇādīnaṃ vajiramiva avihatavegatā, tikhiṇavisadāditā vā. Tasmā paguṇabhāvappattaṃ udayabbayañāṇaṃ pahānapariññāpakkhiyameva daṭṭhabbaṃ. Sabbasaṅkhārānaṃ bhaṅgasseva anupassanā bhaṅgānupassanā, tadeva ñāṇaṃ bhaṅgānupassanāñāṇaṃ. Yathābhūtadassāvī bhāyati etasmāti bhayaṃ, tebhūmakadhammā, tesu bhayato upaṭṭhitesu bhāyitabbākāragāhiñāṇaṃ bhayatupaṭṭhānañāṇaṃ. Muñcituṃ icchatīti muñcitukamyaṃ, cittaṃ, puggalo vā, tassa bhāvo muñcitukamyatā , tadeva ñāṇaṃ muñcitukamyatāñāṇaṃ. Puna paṭisaṅkhānākārena pavattaṃ ñāṇaṃ paṭisaṅkhānupassanāñāṇaṃ. Nirapekkhatāya saṅkhārānaṃ upekkhanavasena pavattañāṇaṃ saṅkhārupekkhāñāṇaṃ. Tasmāti yasmā upakkilesavimuttaṃ udayabbayañāṇādinavavidhañāṇaṃ paṭipadāñāṇadassanavisuddhi, tasmā.

738.『『Upakkilesavimutta』』nti visesanena vibhāvitamatthaṃ anavabujjhanto codako 『『puna udayabbayañāṇe yogo kimatthiyo』』ti pucchati. Tattha kimatthiyoti kiṃ payojano niratthako, pageva nibbattitattā pakkassa pacanaṃ viyāti adhippāyo. Atha vā lakkhaṇasallakkhaṇādihetupaṭipāṭiggahaṇavasena tamatthaṃ ñāpetukāmo ācariyova kathetukamyatāvasena 『『kimatthiyo』』ti pucchati. Lakkhaṇasallakkhaṇatthoti aniccādilakkhaṇānaṃ sammadeva upadhāraṇattho. Tattha kāraṇaṃ dassento 『『udayabbayañāṇaṃ hī』』tiādimāha. Nanu ca udayabbayañāṇaṃ nāma saṅkhārānaṃ udayabbayameva passati, na aniccādilakkhaṇattayaṃ, tena kathaṃ aniccatādilakkhaṇattayasallakkhaṇaṃ hotīti? Na kho panetaṃ evaṃ daṭṭhabbaṃ 『『udayabbayañāṇaṃ lakkhaṇattayavisayaṃ hotī』』ti. Udayabbaye pana paṭividdhe aniccalakkhaṇaṃ pākaṭaṃ hutvā upaṭṭhāti. Tato 『『yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā』』ti (saṃ. ni. 3.15; 45, 77; 4.1, 4; paṭi. ma.

讓我來幫您直譯這段巴利文： 737. 因為觀行達到頂點而行舍智是已達頂點的觀。而它達到頂點是依生滅智等八種智的力量而生起的,所以說"依八種智的力量而達頂點的觀"。因為通過粗的遮蔽真諦的癡暗的消失而有助於真諦的通達,所以說隨順智是"真諦隨順智"。爲了顯示那些智的自性而開始說"八種"等。其中,有些人說"被稱為已走上道路的觀的生滅隨觀智",是因為生滅隨觀通過見生滅而顯現諸行的無常相,隨之也顯現其他諸相而運作。這是由那些認為它完全是度知遍知的人所說。雖然生滅智確實包含在度知遍知中,但由於了知生滅等的意義,以及親自見到的意義,所以是智見,即生滅智等。那些由於對治而清凈,所以是智見清凈,因為聖道由此而行進,所以是行道,因此稱為行道智見清凈。但那是就剛生起、未熟練而說的。因為熟練的就通過斷除常想等的成就而成為斷遍知的依止。因此在不離開它的情況下,在十八大觀中有些已經證得。因為沒有親自通達生滅,僅僅以度知共相是不可能殊勝地斷除對治的。若無對治的斷除,智等如何能像金剛杵一樣勢力不衰,或者銳利清凈等?因此應該視已達熟練的生滅智為屬於斷遍知一分。只隨觀一切行的壞滅是壞滅隨觀,那智就是壞滅隨觀智。如實見者對此怖畏為怖畏,三界諸法,當它們顯現為可怖時,取可怖相的智是怖畏現起智。欲求解脫為欲求解脫,是心或補特伽羅,它的狀態是欲求解脫性,那智就是欲求解脫智。再以審察相而運作的智是審察隨觀智。以無關注而對諸行舍置方式運作的智是行舍智。"因此"是說因為離染污的生滅智等九種智是行道智見清凈,所以。 738. 不瞭解由"離染污"這修飾語所顯示的意義,質問者問"再修習生滅智有什麼目的?"。其中"什麼目的"是指什麼作用,是無意義的,就像已經成熟的再煮熟一樣,這是意思。或者阿阇黎自己爲了使人瞭解通過相的觀察等因的次第而取得那意義,以欲說的方式而問"什麼目的?"。"相觀察的目的"是指爲了完全確定無常等諸相。爲了顯示其中的原因而說"因為生滅智"等。難道生滅智不是隻見諸行的生滅,而不見無常等三相,那麼如何觀察無常等三相呢?這不應該這樣理解為"生滅智以三相為對像"。但在通達生滅后,無常相明顯地顯現。然後依"凡無常者即是苦,凡苦者即是無我"等;

2.10) itaralakkhaṇampi. Atha vā udayabbayaggahaṇena hutvā abhāvākāro, abhiṇhasampaṭipīḷanākāro, avasavattanākāro ca vibhūtataro hotīti kāraṇabhāvena udayabbayañāṇe yogassa lakkhaṇattayasallakkhaṇatthatā veditabbā, na sammukheneva. Heṭṭhāti maggāmaggañāṇadassanavisuddhito heṭṭhā. Tañhi obhāsādiuppattihetutāya tikkhaṃ visadaṃ hutvā pavattampi diṭṭhiādīhi upakkiliṭṭhattā kuṇṭhaṃ avisadameva jātaṃ. Tenāha 『『dasahi…pe… nāsakkhī』』ti.

739.Amanasikārāti hetumhi nissakkavacanaṃ. 『『Kissa amanasikārā』』ti hi idaṃ 『『kena paṭicchannattā』』ti pucchitassa paṭicchādakassa hetupucchā. Santatiyā hissa paṭicchannattā aniccalakkhaṇaṃ na upaṭṭhāti, sā ca santati udayabbayāmanasikārena paṭicchādikā jātā. Iriyāpathehi paṭicchannattā dukkhalakkhaṇaṃ na upaṭṭhāti, te ca iriyāpathā abhiṇhasampaṭipīḷanāmanasikārena paṭicchādakā jātā. Ghanena paṭicchannattā anattalakkhaṇaṃ na upaṭṭhāti, te ca ghanā nānādhātuvinibbhogāmanasikārena paṭicchādakā jātāti. Udayabbayaṃ passato na udayāvatthā vayāvatthaṃ pāpuṇāti, vayāvatthā vā udayāvatthaṃ. Aññova udayakkhaṇo, aññova vayakkhaṇoti ekopi dhammo khaṇavasena bhedato upaṭṭhāti, pageva atītādikoti āha 『『udayabbayaṃ pana…pe… upaṭṭhātī』』ti. Tattha santatiyā vikopitāyāti pubbāpariyena pavattamānānaṃ dhammānaṃ aññoññabhāvasallakkhaṇena santatiyā ugghāṭitāya. Na hi sammadeva udayabbayaṃ sallakkhentassa dhammā sambandhabhāvena upaṭṭhahanti, atha kho ayosalākā viya asambandhabhāvenāti suṭṭhutaraṃ aniccalakkhaṇaṃ pākaṭaṃ hoti.

Abhiṇhasampaṭipīḷanaṃ manasi katvāti yathāpariggahitaudayabbayavasena saṅkhārānaṃ nirantaraṃ paṭipīḷiyamānataṃ vibādhiyamānataṃ manasi karitvā. Iriyāpathe ugghāṭiteti iriyāpathe labbhamānadukkhapaṭicchādakabhāve ugghāṭite. Ekasmiñhi iriyāpathe uppannassa dukkhassa vinodakaṃ iriyāpathantaraṃ tassa paṭicchādakaṃ viya hoti, evaṃ sesāpīti iriyāpathānaṃ taṃtaṃdukkhapaṭicchādakabhāve yāthāvato ñāte tesaṃ dukkhapaṭicchādakabhāvo ugghāṭito nāma hoti saṅkhārānaṃ nirantaraṃ dukkhābhitunnatāya pākaṭabhāvato. Tenāha 『『dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhātī』』ti. Nānādhātuyoti nānāvidhā pathavīādidhātuyo nānāvidhe sabhāvadhamme. Vinibbhujitvāti 『『aññā pathavīdhātu, aññā āpodhātū』』tiādinā, 『『añño phasso, aññā vedanā』』tiādinā ca visuṃ visuṃ katvā. Ghanavinibbhoge kateti samūhaghane, kiccārammaṇaghane ca pabhedite. Yā hesā aññamaññūpatthaddhesu samuditesu rūpārūpadhammesu ekattābhinivesavasena aparimadditasaṅkhārehi gayhamānā samūhaghanatā, tathā tesaṃ tesaṃ dhammānaṃ kiccabhedassa satipi paṭiniyatabhāve ekato gayhamānā kiccaghanatā, tathā sārammaṇadhammānaṃ satipi ārammaṇakaraṇabhede ekato gayhamānā ārammaṇaghanatā ca, tā dhātūsu ñāṇena vinibbhujitvā dissamānā hatthena parimajjiyamāno pheṇapiṇḍo viya vilayaṃ gacchanti, 『『yathāpaccayaṃ pavattamānā suññā ete dhammā dhammamattā』』ti anattalakkhaṇaṃ pākaṭataraṃ hoti. Tena vuttaṃ 『『nānādhātuyo…pe… upaṭṭhātī』』ti.

1. Dhuvabhāvapaṭikkhepato na niccanti aniccaṃ, khandhapañcakaṃ. Yathāha 『『rūpaṃ kho, rādha, aniccaṃ, vedanā… saññā… saṅkhārā… viññāṇaṃ anicca』』nti (saṃ. ni.

我來幫您直譯這段巴利文： 其他相也是。或者通過把握生滅,有而後無的相、持續受壓迫的相、不自在的相變得更加明顯,應該理解以因的方式在生滅智中修習有觀察三相的目的,而不是直接地。"下"是指在道非道智見清凈之下。因為那雖然由於是光明等生起的原因而銳利清凈地運作,但因為被見等所染污而變得鈍而不清凈。因此說"十...不能"。 739. "不作意"是因的離格詞。因為"由於不作意什麼"這是對所問"由於什麼遮蔽"的遮蔽因的詢問。因為被相續所遮蔽而無常相不顯現,那相續因不作意生滅而成為遮蔽。因為被威儀所遮蔽而苦相不顯現,那些威儀因不作意持續受壓迫而成為遮蔽。因為被密集所遮蔽而無我相不顯現,那些密集因不作意種種界的分離而成為遮蔽。見生滅時生的狀態不到滅的狀態,滅的狀態也不到生的狀態。生的剎那是一個,滅的剎那是另一個,如此即使一個法也通過剎那而顯現為有區別,更不用說過去等。因此說"生滅...顯現"。其中"相續被破壞"是指通過觀察前後運作的諸法互不相同而打破相續。因為對於正確觀察生滅者,諸法不以相連的方式顯現,而是像鐵棒一樣以不相連的方式,所以無常相更加明顯地顯現。 "作意持續受壓迫"是指依所把握的生滅而作意諸行不間斷地被壓迫、被逼迫。"威儀被破除"是指威儀中所得的遮蔽苦的狀態被破除。因為在一個威儀中生起的苦,其他威儀作為它的消除者似乎是它的遮蔽,其餘的也是如此,當如實了知威儀遮蔽各個苦的狀態時,它們遮蔽苦的狀態就被稱為破除,因為諸行不間斷地被苦壓迫變得明顯。因此說"苦相依如實的本性顯現"。"種種界"是指種種地水等界、種種自性法。"分解"是指以"地界是一個,水界是另一個"等,"觸是一個,受是另一個"等方式分別開來。"密集被分解"是指聚集密集和作用所緣密集被分別。因為這在相互支撐和集合的色無色法中,由未完全思惟諸行而以一體執著的方式所執取的聚集密集性,同樣那些法雖然有作用的區別而固定,但被一起執取的作用密集性,同樣有所緣的諸法雖然有造作所緣的區別而被一起執取的所緣密集性,它們被智慧在諸界中分解而見到時,就像被手觸控的泡沫團一樣消散,"這些法只是依緣而運作的空無的法而已",無我相變得更加明顯。因此說"種種界...顯現"。 740. 否定常住性故稱為無常,指五蘊。如所說:"羅陀,色是無常,受...想...行...識是無常"。

3.172). Tattha kāraṇaṃ vadanto 『『uppādavayaññathattabhāvā』』ti āha. Uppādo nibbattilakkhaṇaṃ, vayo vipariṇāmalakkhaṇaṃ, aññathattaṃ jarā, tesaṃ sabbhāvatoti attho. Hutvā abhāvatoti uppajjitvā vinassanato. Ettha ca purimena jātijarāmaraṇasabbhāvato aniccanti dasseti, dutiyena pākabhāvaviddhaṃsābhāvato. Yassa bhāvena khandhapañcakaṃ 『『anicca』』nti vuccati, taṃ aniccalakkhaṇanti dassetuṃ 『『uppādavayaññathatta』』ntiādi vuttaṃ. Tena hi taṃ 『『anicca』』nti lakkhīyati. Ākāravikāroti ākāravikati. Abhāvākāro hi vikatirūpena labbhati, virūpattā na uppādākāro. Ākāravikāroti vā ākāraviseso. Hutvā abhāvo hi pākabhāvato bhinno viddhaṃsābhāvattā tattha ca aniccalakkhaṇaṃ niruḷhaṃ. Aniccākāro hi dukkhānattākārehi viya uppādākārato ca visiṭṭho. Tathā hi saddassa viddhaṃsābhāvo saṅkhatabhāvenapi sādhīyati.

Saṅkhatabhāvo ca atthato uppādavantatā. Uppādo ca pākabhāvasādhitā dharamānāvatthā. Iminā nayena dukkhānattālakkhaṇāni veditabbāni. Apica yathā niccapaṭikkhepato aniccanti niccākārapaṭikkhepato yathāvutto abhāvākārasaṅkhāto aniccākāro aniccalakkhaṇaṃ, evaṃ sukhapaṭikkhepato dukkhanti sukhākārapaṭikkhepato abhiṇhapaṭipīḷanākārasaṅkhāto dukkhākāro dukkhalakkhaṇaṃ, tathā attapaṭikkhepato anattāti attākārapaṭikkhepato avasavattanākārasaṅkhāto anattākāro anattalakkhaṇanti daṭṭhabbaṃ. Te yime tayopi ākārā asabhāvadhammattā khandhapariyāpannā na honti. Khandhehi vinā anupalabbhanīyato khandhavinimuttāpi na honti. Khandhe pana upādāya vohāravasena labbhamānā tadādīnavavibhāvanāya visesakāraṇabhūtā tajjāpaññattivisesāti veditabbā.

Tayidaṃ sabbampīti yathāvuttalakkhaṇattayañceva lakkhitabbañca khandhapañcakaṃ. 『『Udayabbayānupassanāñāṇena yāthāvasarasato sallakkhetī』』ti idaṃ tadatthe tabbohāravasena vuttaṃ. Udayabbayañāṇatthañhi lakkhaṇārammaṇikavipassanā 『『udayabbayañāṇa』』nti kathitā. Na hi udayabbayañāṇaṃ dukkhalakkhaṇādivisayaṃ . Tabbisayatte vā udayabbayañāṇameva na siyā, udayabbayañāṇaṃ pana tikkhaṃ, visadañca kātukāmena lakkhaṇattayatīraṇameva kātabbaṃ. Parikammasadisañhetaṃ tassa. Esa nayo sesañāṇesupīti.

Upakkilesavimuttaudayabbayañāṇaṃ niṭṭhitaṃ.

Bhaṅgānupassanāñāṇakathāvaṇṇanā

我來 Help您直譯這段巴利文： 其中爲了說明原因而說"生、滅、變異性"。生是生起相,滅是變壞相,變異是老,它們的存在是意思。"有而後無"是指生起后滅去。這裡通過前者顯示由於生老死的存在而無常,通過後者顯示由於成熟狀態和毀壞的存在。爲了顯示五蘊由於什麼存在而被稱為"無常",所以說"生滅變異"等。因為由此而標示它為"無常"。"相的變化"是相的變異。因為以變異的形式得到無的相,由於變形故不是生的相。或者"相的變化"是相的特殊。因為有而後無與成熟狀態不同,因為是毀壞性的無,在那裡無常相確立。因為無常相如同苦無我相一樣與生相有別。如是聲音的毀壞性也由有為性而成立。 有為性實際上就是具有生起性。生起是由成熟狀態所成就的持續狀態。依此方式應知苦無我相。而且就像由否定常而成無常,即由否定常相而成如上所說的稱為無的相的無常相是無常相,如是由否定樂而成苦,即由否定樂相而成稱為持續壓迫相的苦相是苦相,同樣由否定我而成無我,即由否定我相而成稱為不自在相的無我相是無我相,應如是見。這三種相因為是非自性法所以不屬於蘊,因為離開蘊而不可得所以也不離蘊。但應知它們依蘊而由言說方式獲得,成為顯示那過患的特殊原因,是那生的特殊施設。 "這一切"是指如上所說的三相以及應被標示的五蘊。說"由生滅隨觀智如實地觀察"是依那義而以那言說方式而說。因為以諸相為所緣的觀被說為"生滅智"是爲了生滅智的目的。因為生滅智不是以苦相等為對象。或者如果以它們為對象就不會是生滅智,但是想要使生滅智銳利和清凈者就應該作三相的度知。因為這對它就像是預備工作。在其餘諸智中也是這個方法。 離染污生滅智完。 壞滅隨觀智論釋

741.Vahatīti pavattati. Ñāṇassa tikkhabhāvo bhāvanāya paguṇabhāvena. Paguṇā ca bhāvanā vikkhepābhāvato ārammaṇe appitā viya pavattatīti ñāṇassa tikkhabhāvena saṅkhārānaṃ lahuupaṭṭhānatā dassitā. Saṅkhāresu pana udayabbayavasena lahuṃ lahuṃ upaṭṭhahantesu udayadassanañca 『『uppādavato vināso』』ti yāvadeva vayadassanatthaṃ tassa nibbidāvahattāti vaye evassa ābhogasamannāhāro manasikāro pavattati, tena uppādādiṃ muñcitvā vayamevārabbha ñāṇaṃ uppajjati. Tena vuttaṃ 『『uppādaṃ vā』』tiādi. Tattha uppādanti nibbattivikāraṃ. Ṭhitinti ṭhitippattaṃ, jaranti attho. Pavattanti upādinnakappavattaṃ. Nimittanti saṅkhāranimittaṃ. Yaṃ saṅkhārānaṃ samudayādighanavasena, sakiccaparicchedatāya ca saviggahānaṃ viya upaṭṭhānaṃ, taṃ saṅkhāranimittaṃ. Keci pana 『『pavattaṃ nāma saṅkhārānaṃ avicchedena pavattanaṃ uppādova, nimittaṃ nāma uppannānaṃ vijjamānatā ṭhānaparamparā, tasmā uppādameva gaṇhāti ce, pavattaṃ gaṇhāti nāma. Ṭhitiṃyeva gaṇhāti ce, nimittaṃ gaṇhāti nāmā』』ti vadanti, taṃ 『『uppādaṃ vā』』tiādivacanena virujjhati. Na hi asati bhede vikappo yutto. Na sampāpuṇāti aggahaṇato. Kiṃ pana sampāpuṇātīti āha 『『khaya…pe… santiṭṭhatī』』ti. Tattha nirodhasaddo anuppādepi dissatīti bhedasaddena visesitaṃ, bhedasaddo visesavācakopi hotīti vayasaddena visesitaṃ, sopi anirodhavācakopi atthīti khayasaddena visesitaṃ, khayavayabhedasaṅkhāte khaṇikanirodheti attho. Sati santiṭṭhatīti satisīsena ñāṇamāha. Etasmiṃ ṭhāneti upakkilesavinimuttassa udayabbayañāṇassa tikkhabhāvāpattiyaṃ vuttanayena udayampi muñcitvā vayasseva manasikārakāle.

Ārammaṇapaṭisaṅkhāti rūpavedanādiārammaṇaṃ khayavayavaseneva paṭisaṅkhāya. Yakāralopena hi niddeso 『『sayaṃ abhiññā』』tiādīsu (dī. ni. 1.28, 405) viya. Yathāvuttassa vā ārammaṇassa khayavayabhedavasena paṭisaṅkhā ārammaṇapaṭisaṅkhā. Bhaṅgānupassaneti yo tadārammaṇassa cittassa bhaṅgo, tassa anupassane. Paññāti pakārato jānanā. Yaṃ panettha vattabbaṃ, taṃ idāneva saṃvaṇṇīyati.

我來幫您直譯這段巴利文： 741. "執行"是指進行。智的銳利性是由於修習的熟練。而熟練的修習因為沒有散亂而像安置在所緣上那樣執行,所以通過智的銳利性顯示諸行快速顯現。而在諸行依生滅而快速快速地顯現時,生的見只是爲了見滅,因為對"有生必有滅"而生厭離,所以他的作意、專注、思惟只在滅上執行,因此捨棄生等而只緣滅而智生起。因此說"生或"等。其中"生"是指生起的變化。"住"是指達到住立,即老的意思。"轉"是指所執取的轉起。"相"是指行相。諸行依集等密集和自作用的限定而如同有形體般的顯現,那是行相。有些人說:"轉名為諸行不間斷地轉起即是生,相名為已生起的存在即是住的相續,因此如果執取生,就名為執取轉;如果只執取住,就名為執取相",這與"生或"等的說法相違。因為若無區別就不應有選擇。不到達是因為不執取。什麼是到達?說"滅...住立"。其中因為滅字也見於不生,所以用壞字區別;壞字也表示特殊,所以用滅字區別;那也有不表示滅的,所以用盡字區別,意思是稱為盡滅壞的剎那滅。"念住立"是以念為首而說智。"在這處"是指在離開染污的生滅智達到銳利性時,如說的方式捨棄生而只作意于滅的時候。 "所緣省察"是指只依盡滅方式省察色受等所緣。因為以略去y音而說,如"自己證知"等中。或者如上所說的所緣依盡滅壞的省察是所緣省察。"在壞滅隨觀"是指在隨觀那所緣和心的壞滅。"慧"是指種種了知。這裡應該說的現在就解釋。 provided by EasyChat

742.Yaṃ kiñci ārammaṇanti rūpaṃ yāva jarāmaraṇanti vipassitabbabhāvena gahitaṃ sabbaṃ saṅkhāragatamāha . Paṭisaṅkhānaṃ nāma jānanaṃ, tañca bhaṅgānupassanāya adhippetattā bhaṅgato dassanamevāti āha 『『jānitvā khayato vayato disvāti attho』』ti. Tassa ñāṇassāti sambandho.

Rūpārammaṇameva rūpārammaṇatā yathā 『『devo eva devatā』』ti imamatthaṃ dassetuṃ 『『rūpārammaṇaṃ citta』』nti vuttaṃ. Rūpārammaṇatāti vā bhummatthe paccattavacananti dassento 『『atha vā rūpārammaṇabhāve』』ti āha. Aparena cittena bhaṅgaṃ anupassatīti vipassanāvisayaṃ bhaṅgānupassanamāha. Evañhi bhaṅgānupassanā paguṇā hoti, ārammaṇañcassa vibhūtataraṃ hutvā upaṭṭhāti. Ñātanti ārammaṇamāha anupassanāvasena ñātattā. Ñāṇanti anupassanāñāṇaṃ. Ubhopi vipassatīti tadubhayampi khayato vayato vipassatīti. Ayaṃ hettha saṅkhepattho – rūpassa yāva jarāmaraṇassa khayato vayato dassanaṃ ārammaṇapaṭisaṅkhātaṃ, dassanakañāṇassa khayato vayato dassanaṃ ārammaṇapaṭisaṅkhāya bhaṅgassa anupassananti ubhayattha paññā. Purimaṃ vā tadabhāve abhāvato pacchimāyaṃ pakkhipitvā pacchimā eva paññā vipassane ñāṇanti.

Etthāti 『『tassa cittassa…pe… bhaṅgaṃ anupassatī』』ti ettha. Anekehi ākārehīti aniccato anupassanādīhi anekehi ākārehi. Anu-saddo 『『bhiyyo』』ti etasmiṃ attheti āha 『『punappunaṃ passatī』』ti.

Idha saṅkhatadhammo nāma jātijarāmaraṇapakatiko, tassa jāti ādikoṭi, jarā majjhimakoṭi, maraṇaṃ osānakoṭi. Tattha kiñcāpi uppādāditividhampi saṅkhatalakkhaṇatāya aniccalakkhaṇaṃ, tathāpi jātijarāsu diṭṭhāsu na tathā aniccalakkhaṇaṃ pākaṭaṃ hutvā upaṭṭhāti yathā vayakkhaṇeti āha 『『bhaṅgo nāma aniccatāya paramā koṭī』』ti, uttamā koṭi pariyosānakoṭīti attho. Yathā hi jarādhammaṃ, maraṇadhammameva ca jāyatīti jāti aniccatāya ādi koṭi, tathā jātidhammaṃ, maraṇadhammameva ca jīratīti jarā majjhimā koṭi, jātidhammaṃ, jarādhammameva ca bhijjatīti bhaṅgo paramā koṭīti. Aniccato anupassatīti na kalāpato sammasanto viya 『『aniccaṃ khayaṭṭhenā』』ti (paṭi. ma.

我來 助您直譯這段巴利文： 742. "任何所緣"是指說從色到老死作為應該觀察而執取的一切行趣。省察名爲了知,因為它是爲了壞滅隨觀而說的,所以只是從壞滅而見,因此說"了知后從盡從滅而見的意思"。"那智的"是關聯詞。 色所緣就是色所緣性,如同"天神就是天神性",爲了顯示這個意思而說"以色所緣為所緣的心"。或者"色所緣性"是處格的主格詞,因此說"或者在色所緣性中"。"以另一心隨觀壞滅"是說觀的對象的壞滅隨觀。因為如此壞滅隨觀就成熟,它的所緣也變得更加明顯而顯現。"所知"是說所緣,因為依隨觀而被知。"智"是隨觀智。"兩者都觀"是指那兩者都從盡從滅而觀。這裡的簡要意思是:從色到老死從盡從滅的見是所緣省察,見的智從盡從滅的見是對所緣省察的壞滅的隨觀,如是兩處都是慧。或者因為前者在後者不存在時就不存在,所以把前者包含在後者中,只有後者的慧是觀智。 "這裡"是指在"那心的...隨觀壞滅"這裡。"以種種行相"是指以無常隨觀等種種行相。anu-詞是在"更多"這個意思,所以說"反覆地見"。 這裡有為法名為以生老死為自性,其中生是最初邊,老是中間邊,死是最終邊。其中雖然生等三種都因為是有為相所以是無常相,但是當見到生老時,無常相不像在滅剎那那樣明顯地顯現,所以說"壞滅名為無常性的最高邊",意思是最上邊,最後邊。因為就像生為無常性的最初邊,因為生起的是會老、必定會死的,同樣老為中間邊,因為衰老的是已生、必定會死的,壞滅為最高邊,因為壞滅的是已生、必定會老的。"從無常隨觀"不是像總括地思惟"以盡義為無常";;

1.48) anumānavasena, nāpi āraddhavipassako viya udayaggahaṇapubbakavayadassanavasena, atha kho udayabbayañāṇānubhāvena paccakkhato upaṭṭhitesu udayavayesu vuttanayena udayaṃ muñcitvā bhaṅgadassanavaseneva aniccato anupassati, evaṃ anupassato panassa niccagāhassa lesopi natthīti āha 『『no niccato』』ti. Tathā hesa niccasaññaṃ pajahatīti vuccati. Ettha ca 『『aniccato eva anupassatī』』ti eva-kāro luttaniddiṭṭhoti tena nivattitamatthaṃ dassetuṃ 『『no niccato』』ti vuttaṃ. Na cettha dukkhato anupassanādinivattanamāsaṅkitabbaṃ paṭiyogīnivattanaparattā, eva-kārassa upari desanāruḷhattā ca tāsaṃ. Dukkhato anupassatītiādīsupi eseva nayo.

Aniccato tāva anupassanā bhaṅgānupassakassa yuttā 『『bhaṅgo nāma aniccatāya paramā koṭī』』ti, dukkhādito pana kathanti āha 『『aniccassa dukkhattā』』tiādi. Etena yaṃ aniccaṃ, taṃ ekantato dukkhaṃ anattā, tato ca na abhinandaniyādirūpaṃ. Tasmā upari nibbattetabbato ñāṇaparikammatthañca itarāsampi channaṃ anupassanānaṃ vasena anupassatīti dasseti. Keci panettha 『『aniccato anupassati, no niccatotiādinā visuṃ dassanakiccaṃ natthi, bhaṅgadassaneneva sabbaṃ diṭṭhaṃ hotī』』ti vadanti, taṃ bhaṅgānupassanāya matthakappattiyaṃ yuttaṃ, tato pana pubbabhāge anekākāravokārā anupassanā icchitabbāva. Aññathā 『『aniccato anupassatī』』tiādikā (paṭi. ma.

我來幫您直譯這段巴利文： 不是依推理的方式,也不是像已開始觀的人那樣以把握生為前提而見滅的方式,而是通過生滅智的力量,在生滅明顯顯現時,如說的方式捨棄生而只依見壞滅的方式而從無常隨觀,這樣隨觀者連常執的絲毫也沒有,所以說"不從常"。因此說他斷除常想。這裡"只從無常隨觀"的"只"字是省略說明的,所以爲了顯示由它所排除的意思而說"不從常"。這裡不應懷疑排除從苦隨觀等,因為"只"字是爲了排除對立,而且它們在上面的開示中出現。在"從苦隨觀"等中也是這個方法。 首先從無常隨觀對壞滅隨觀者是合適的,因為"壞滅名為無常性的最高邊",但是從苦等如何呢?所以說"因為無常是苦"等。由此顯示凡無常者必定是苦無我,因此不是可喜等的形態。因此爲了在上面生起智和作為智的預備工作,也依其餘六種隨觀的力量而隨觀。有些人在這裡說:"從無常隨觀,不從常等,這樣的個別見的作用是沒有的,只由見壞滅就見到一切",這在壞滅隨觀達到頂點時是合適的,但在那之前應該要有種種行相的隨觀。否則"從無常隨觀"等; provided by EasyChat

1.51) pāḷi, 『『anekehi ākārehi punappunaṃ passatī』』ti āgatā tassā aṭṭhakathā ca virodhitā siyā. Tadeva aniccato diṭṭhameva sabbasaṅkhāragataṃ.

Na taṃ abhinanditabbanti taṃ saṅkhāragataṃ taṇhādiṭṭhābhinandanavasena 『『etaṃ mama, eso me attā』』ti na abhinanditabbaṃ. Na tattha rañjitabbanti tattha saṅkhāragate rañjanavasena na pavattitabbaṃ, kāmarāgo, bhavarāgo vā na pavattetabboti attho. Rāgaṃ nirodhetīti rāgaṃ vikkhambhananirodhaṃ pāpeti, vikkhambhetīti attho. Tenāha 『『lokikeneva tāva ñāṇenā』』ti. Sati ca vikkhambhane kathaṃ samudayoti āha 『『no samudeti, samudayaṃ na karotī』』ti.

Evaṃ virattoti evaṃ bhaṅgānupassanānusārena viratto. Yathā diṭṭhaṃ sampati upaṭṭhitaṃ saṅkhāragataṃ nirodheti nirodhaṃ manasi karoti, adiṭṭhampi atītānāgataṃ anvayañāṇavasena yathā idaṃ etarahi, evaṃ itarepīti anuminanto nirodheti manasikatassāpi nirodhaṃ karoti. No samudetīti etthāpi eseva nayo, no samudayaṃ manasi karotīti attho.

Evaṃ paṭipannoti evaṃ vuttappakārena aniccānupassanādivasena paṭipanno. Saddhiṃ khandhābhisaṅkhārehikilesānaṃ pariccajanatoti khandhehi, abhisaṅkhārehi ca saha kilesānaṃ pajahanato. Kilese hi pajahanto tannimittakakammaṃ, tato nibbattanake khandhe ca pajahati nāma. Saṅkhatadosadassanenāti saṅkhatadhammesu aniccadukkhatādiādīnavadassanena. Tabbiparīteti niccasukhādisabhāve. Tanninnatāyāti tadadhimuttatāya. Paṭinissaggasaddo pariccāgattho, pakkhandanattho cāti paṭinissaggassa duvidhatā vuttā. Tattha pakkhandanaṃ adhimuccanaṃ. Yathāvuttenāti tadaṅgādippahānappakārena, tanninnappakārena ca. Nibbattanavasenāti uppādanavasena. Nibbattento hi kilese ādiyatīti te anibbattento kilese na ādiyati nāma. Adosadassitāvasenāti dosānaṃ adassāvibhāvena. Saṅkhatārammaṇaṃ ādiyatīti yojanā. Anādīnavadassitāya hi saṅkhāre ādiyatīti ādīnavadassitāya te na ādiyati na gaṇhāti.

743.Assāti yogino. Tehi ñāṇehīti aniccānupassanādiñāṇehi. Tanti pahānaṃ. Niccasaññanti niccagāhaṃ, saññāsīsena niddeso. Sukhasaññaṃ attasaññanti etthāpi eseva nayo. Sappītikaṃ taṇhanti sauppilāvitaṃ abhipatthanaṃ.

744.『『Vatthusaṅkamanā』』ti ettha vipassanāya pavattiṭṭhānabhāvato rūpādiārammaṇaṃ 『『vatthū』』ti adhippetanti dassento 『『rūpassā』』tiādimāha. Tattha saṅkamanāti vipassanābhāvasāmaññato ekattanayena vuttaṃ , aññathā aññadeva rūpabhaṅgavisayaṃ ñāṇaṃ, aññadeva tadārammaṇacittabhaṅgavisayanti kuto saṅkamanā. Paññāvivaṭṭanāyapi eseva nayo. Paññāyāti udayabbayadassanavasena pavattamānāya vipassanāpaññāya. Vayasseva gahaṇavasena udayato vinivaṭṭanā. Tenāha 『『udayaṃ pahāya vaye santiṭṭhanā』』ti. 『『Anantarameva āvajjanasamatthatā』』ti iminā bhaṅgānupassanāya paguṇabalavabhāvamāha.

我來幫您直譯這段巴利文： 經文和"以種種行相反覆地見"這個註釋就會相違。就是那個從無常而見的一切行趣。 "那個不應欣喜"是指那行趣不應以愛見欣喜的方式說"這是我的,這是我的我"而欣喜。"不應在那裡染著"是指在那行趣中不應以染著的方式運作,意思是不應運作欲貪、有貪。"滅除貪"是指使貪達到鎮伏滅,意思是鎮伏。因此說"首先只依世間智"。如果有鎮伏,如何有生起?所以說"不生起,不作生起"。 "如是離染"是指如是依隨順壞滅隨觀而離染。如所見目前顯現的行趣而滅,作意于滅,對未見的過去未來也依類比智的力量而推理"如現在這個,其他的也是這樣"而滅,也對作意的作滅。在"不生起"這裡也是這個方法,意思是不作意于生起。 "如是行道"是指如是以說的方式依無常隨觀等的力量而行道。"由於捨棄煩惱和蘊行"是指由於捨棄煩惱和蘊、行。因為捨棄煩惱時就是捨棄由它引生的業和由此生起的諸蘊。"由見有為過患"是指由見有為法中無常苦等過患。"與彼相反"是指常樂等自性。"傾向於彼"是指信解于彼。"舍遣"字有捨棄義和趣入義,所以說舍遣有兩種。其中趣入是信解。"如所說"是指依暫時等斷的方式和傾向的方式。"以生起方式"是指以生起方式。因為生起時執取煩惱,所以不生起時就是不執取煩惱。"依不見過患方式"是指依不顯示過患的狀態。執取有為所緣是結合詞。因為不見過患而執取諸行,所以見過患就不執取不把握。 743. "他的"是指瑜伽行者。"那些智"是指無常隨觀等智。"那個"是指斷。"常想"是指常執,以想為首而說。在"樂想、我想"這裡也是這個方法。"有喜愛"是指有歡喜的希求。 744. 在"處的轉移"這裡,爲了顯示由於是觀的生起處所,所以意指色等所緣為"處",而說"色的"等。其中"轉移"是依觀的狀態共相以一性方式而說,否則色壞滅為對象的智是一個,以它為所緣的心壞滅為對象的是另一個,怎麼會有轉移?在慧轉離中也是這個方法。"以慧"是指以依生滅見的方式而執行的觀慧。依只把握滅而從生轉離。因此說"捨棄生而住于滅"。"立即能夠轉向"這句話說的是壞滅隨觀的熟練強力狀態。

745.Ubhoti diṭṭhādiṭṭhabhāvena dvepi ārammaṇāni. Ekavavatthanāti khaṇabhaṅguratāya samānāti vavatthāpanā.

Saṃvijjamānamhīti paccakkhato upalabbhamāne paccuppanne. Visuddhadassanoti bhaṅgadassanassa paribandhavidhamanena visuddhañāṇo, suvisuddhabhaṅgadassanoti attho. Tadanvayaṃ netīti tassa paccuppannasaṅkhārabhaṅgadassino ñāṇassa anvayaṃ anugatabhūtaṃ ñāṇaṃ pavatteti. Kattha pana pavattetīti āha 『『atītanāgate』』ti, atīte, anāgate ca saṅkhāragate. Sabbepītiādi tassa pavattanākāradassanaṃ.

Bhaṅgasaṅkhāte nirodhe, na nibbānasaṅkhāteti adhippāyo. Esāti yā ārammaṇanvayena ubho diṭṭhādiṭṭhe khaṇabhaṅguratāya ekabhāvena vavatthāpanā, esā vayalakkhaṇe vipariṇāmalakkhaṇe vipassanā bhaṅgānupassanāti attho.

746.Ārammaṇañca paṭisaṅkhātiādi bhaṅgānupassanāya duppaṭivijjhattā vuttassevatthassa daḷhīkaraṇaṃ. Tayidaṃ bhaṅgadassanaṃ saṅkhārānaṃ avasavattanāvabodhanena anattalakkhaṇapaṭivedhāyāti taṃ dassento 『『suññato ca upaṭṭhāna』』nti āha. Ārammaṇassa hi bhaṅgārammaṇacittassa ca bhaṅgamanupassato visesato saṅkhārā suññā hutvā upaṭṭhahanti. Tenāha 『『tasseva』』ntiādi.

Na catthi aññoti ettha imasmiṃ loke añño khandhavinimutto attā nāma koci natthi. Tesaṃ khayaṃ passatīti tesaṃ dhammānaṃ khaṇe khaṇe upaṭṭhahantaṃ bhaṅgaṃ passati. Yathāvuttāya appamādapaṭipattiyā appamatto. Yathā kiṃ? Maṇiṃva vijjhaṃ vajirena yoniso yathā nāma kusalo puriso upāyena maṇiṃ vijjhanto maṇissa chiddameva passati manasi karoti , na maṇissa vaṇṇādiṃ, evameva saṅkhārānaṃ nirantaraṃ bhaṅgameva yoniso manasi karoti, na saṅkhāreti adhippāyo. Yathā vā vajirena maṇiṃ vijjhantassa viddhaṭṭhānaṃ na puna ruhati, evaṃ vajirasadisena bhaṅgānupassanāñāṇena bhaṅge diṭṭhe na puna niccagāho ruhati, evaṃ bhaṅgameva passatīti attho.

Yā ca ārammaṇapaṭisaṅkhāti 『『rūpārammaṇatā cittaṃ uppajjitvā bhijjati, taṃ ārammaṇaṃ paṭisaṅkhā』』ti (paṭi. ma. 1.51) evamāgatā yā ca ārammaṇapaṭisaṅkhā, 『『tassa cittassa bhaṅgaṃ anupassatī』』ti evaṃ vuttā yā ca bhaṅgānupassanā, 『『saṅkhārāva bhijjanti, tesaṃ bhedo maraṇaṃ, na añño koci atthī』』ti evaṃ vuttaṃ yañca suññato upaṭṭhānaṃ, ayaṃ evaṃ tidhā vuttāpi adhipaññāvipassanā nāmāti attho.

747.Aniccānupassanādīsūti aniccadukkhānattānupassanāsu. Nibbidādīsūti nibbidāvirāganirodhapaṭinissaggānupassanāsu . Tayo upaṭṭhāneti aniccādivasena tividhe upaṭṭhāne. Khayato vayato upaṭṭhānañhi aniccato upaṭṭhānaṃ, bhayato upaṭṭhānaṃ dukkhato, suññato upaṭṭhānaṃ anattatoti. Diṭṭhīsūti diṭṭhinimittaṃ na vedhati. Tā hi asaṃhīratāya na calati.

我來幫您直譯這段巴利文： 745. 通過已見與未見的狀態，這兩種所緣都存在。單一確定即是以剎那壞滅性而平等的確定。 在"正在經歷"中，是指在現前親身體驗的當下。清凈見者，是指通過消除對壞滅見的障礙而獲得清凈智，意即非常清凈的壞滅見。"引導隨順"，是指對於見到當下諸行壞滅者的智，引發隨順、跟隨的智。那麼在何處引發呢？說"在過去未來"，即是在過去和未來的諸行中。"一切"等詞是顯示其運作方式。 在稱為壞滅的滅盡中，而非稱為涅槃的意思。"這"，即是通過所緣隨順而在已見未見兩者中以剎那壞滅性作為一性的確定，這就是對壞滅相、變異相的觀智即壞滅隨觀的意思。 746. "觀察所緣"等，是因為壞滅隨觀難以通達而對已說之義的強化。這種壞滅見通過了知諸行不受自在而導向無我相的通達，為顯示這點而說"空性現起"。因為對所緣的壞滅和緣取壞滅的心的隨觀者來說，諸行特別顯現為空。因此說"對他"等。 "不存在其他"，在此是指在這世間沒有任何離開蘊而獨立存在的我。"見到它們的滅盡"是指見到那些法在每一剎那顯現的壞滅。由於上述的不放逸修習而不放逸。如何呢？就像精通的人用金剛鉆善巧地鉆寶石時，只注意寶石的孔洞，而不注意寶石的顏色等，同樣地只如理作意諸行的相續壞滅，而非諸行，這是其意思。或者就像用金剛鉆穿透寶石時，被鉆之處不會再生長，同樣地，當用如金剛般的壞滅隨觀智見到壞滅時，常想就不會再生起，這樣只看見壞滅，是這個意思。 所說的"觀察所緣"即"緣取色所緣而心生起后滅去，觀察那個所緣"，以及所說的壞滅隨觀即"隨觀那個心的壞滅"，還有所說的空性現起即"只有諸行滅去，它們的破壞就是死亡，沒有任何其他存在"，這樣以三種方式所說的就是增上慧觀的意思。 747. "在無常隨觀等"，是指在無常、苦、無我隨觀中。"在厭離等"，是指在厭離、離欲、滅、舍遣隨觀中。"三種現起"，是指依無常等三種的現起。即從盡和衰的現起是從無常的現起，從怖畏的現起是從苦的現起，從空的現起是從無我的現起。"在諸見中"，是指不因見而動搖。因為這些由於不動搖而不動。

748.Dubbalabhājanassa viyāti tintaāmamattikābhājanassa viya bhedameva passatīti sambandho. Ettha ca dubbalabhājanūpamā sarasabhiduratādassanatthaṃ, vippakiriyamānasukhumarajūpamā aññamaññaṃ asambandhatādassanatthaṃ, bhijjiyamānatilūpamā khaṇe khaṇe bhijjanakabhāvadassanatthanti daṭṭhabbā. Bhedamevāti vināsameva passati uppādādīnaṃ aggahaṇato. Evamevāti yathā udakabubbuḷakāni udakatalādipaccayaṃ paṭicca uppannāni na ciraṭṭhitikāni sīghaṃ sīghaṃ bhijjanti, evameva sabbe rūpārūpadhammā kammādipaccayaṃ paṭicca uppannā khaṇaṭṭhitikā sīghaṃ sīghaṃ bhijjantīti bhedameva passati. Turitaturitañhi nesaṃ bhedadassanatthaṃ 『『bhijjanti bhijjantī』』ti āmeḍitavacanaṃ.

Marīcipi ittarakālikāva, nissayapabandhavasena pana ciratarupaṭṭhānanti 『『yathā passe marīcika』』nti vuttaṃ, na ayāthāvupaṭṭhānatova. Lokanti khandhalokaṃ. Maccurājā na passati arahattādhigamena punabbhavābhāvato.

749.Bhavadiṭṭhippahānanti sassatadiṭṭhiyā vikkhambhanaṃ. Na hi nirantaraṃ bhaṅgameva passato sassatadiṭṭhiyā avasaro atthi. Tato eva jīvite nirālayattā jīvitanikantipariccāgo. Sadāti sabbakālaṃ rattindivaṃ. Bhāvanāya yuttappayuttatā. Icchācārānaṃ dūrībhāvato visuddhājīvitā. Ussukkappahānaṃ kiccākiccesu abyāvaṭatā tibbasaṃvegattā. Vigatabhayatā kutocipi nibbhayatā attasinehābhāvato. Khantisoraccapaṭilābho aniccatāya sudiṭṭhattā. Pantasenāsanesu adhikusalesu ca aratiyā, kāmaguṇesu ratiyā ca sahanato abhibhavanato aratiratisahanatā.

Imāni aṭṭhagguṇamuttamānīti liṅgavipallāsena vuttaṃ. Ma-kāro ca padasandhikaro, bhavadiṭṭhippahānādike ime aṭṭha uttamānisaṃseti attho. Tahinti tattha bhaṅgānupassanāyanti attho.

Bhaṅgānupassanāñāṇaṃ niṭṭhitaṃ.

Bhayatupaṭṭhānañāṇakathāvaṇṇanā

我來 助您直譯這段巴利文： 748. "像脆弱的器皿"，是指像濕生陶器一樣只看到破壞，這是其連線。在此，脆弱器皿的譬喻是爲了顯示本質易碎性，散落細塵的譬喻是爲了顯示彼此不相連屬性，破碎芝麻的譬喻是爲了顯示剎那剎那破壞的性質，應當如此理解。"只見破壞"是指由於不取生起等而只見滅盡。"正是如此"，就像水泡依水面等緣而生起，不能久住，迅速迅速破滅，正是如此，一切色法無色法依業等緣而生起，住于剎那，迅速迅速破滅，這樣只見破壞。爲了顯示它們急速破壞的意思而重複說"破滅破滅"。 蜃景雖也是短暫的，但因依止相續的關係而顯得較為持久，所以說"如同看見蜃景"，而不是因為顯現不真實。"世間"是指蘊世間。死王不能見到，因為通過證得阿羅漢而沒有再生。 749. "斷除有見"是指鎮伏常見。因為相續只見破壞者沒有常見的餘地。正因如此，對生命無所依戀而舍離對生命的貪愛。"常"是指一切時、日夜。修習相應專注。因遠離欲行而活命清凈。舍斷熱望是對作與不作無所關心，因為有強烈的厭離感。無畏是對一切無所畏懼，因為沒有自我的愛著。獲得忍辱溫和是因為善見無常性。在遠離的住處和殊勝善法中對不樂，對欲樂中的樂的忍受即克服不樂與樂的忍受。 "這八種最上功德"是以詞性變化而說。ma音是語詞連線，意思是斷除有見等這八種最上利益。"其中"是指在那壞滅隨觀中的意思。 壞滅隨觀智已終。 怖畏現起智論釋

750.Sabbasaṅkhārānanti tebhūmakānaṃ sabbasaṅkhārānaṃ. Adhikāravasena hi padesasabbavisayo idha sabbasaddo. Āsevantassāti ādaravasena sevantassa pavattentassa. Bhāventassāti vaḍḍhentassa brūhentassa. Bahulīkarontassāti punappunaṃ karontassa yuñjantassa. Pabhedakāti khaṇe khaṇe bhijjanavasena pabhedakā. Ājīvikā byādhiādinimittaṃ maritukāmassa, amaritukāmassāpi sūrassa bhāyitabbampi na bhayato upaṭṭhātīti 『『sukhena jīvitukāmassa bhīrukapurisassā』』ti vuttaṃ. Yathā bhīrukajātikassa sīhādayo santāsanimittaṃ bhayānakabhāvato, tathā yogino bhaṅgato dissamānā saṅkhārāti āha 『『sīha…pe… upaṭṭhahantī』』ti. Paccuppannāti addhāpaccuppannā oḷārikā dīghatarapabandhā, khaṇapaccuppannā sukhumatarā ittarakālā, santatipaccuppannā majjhimā idha ādito pariggahetabbā. Bhayato bhāyitabbato upatiṭṭhanakesu ñāṇaṃ bhayatupaṭṭhānañāṇaṃ.

Yathā itthiyā puttānaṃ sīsassa chinnatā chijjamānatā gayhamānā bhayāvahā, evaṃ yogino tiyaddhagatānaṃ saṅkhārānaṃ nirodhā gayhamānāti imamatthaṃ dassetuṃ 『『ekissā kira itthiyā』』tiādi vuttaṃ.

Yathā pūtibhūtaṃ odanādi na sabhāvena tiṭṭhati vinassati, evaṃ yassā itthiyā vijātavijātā puttā na jīvanti maranti eva, sā 『『pūtipajā』』ti vuttā. Pūtipajāggahaṇañcettha visesato gabbhagatamaraṇacintādassanena yogino anāgatasaṅkhāranirodhasanniṭṭhānadassanatthaṃ. Atītapaccuppannasaṅkhāranirodho hissa supākaṭo evāti na so upamāya sādhetabbo. Antimabhavikassa ca yogino sattakkhattuṃ paramādibhāvino atīte dukkhabahutāya, anāgatadukkhaparittatāya ca dassanatthaṃ bahupajāva itthī nidassitā.

Tattha yathā tassā nava puttā matā, evaṃ ajjhattādippabhedā atītā saṅkhārā, vusitapubbā vā nava sattāvāsā daṭṭhabbā, mīyamānaputto viya paccuppannā saṅkhārā, pavattamāno vā sattāvāso daṭṭhabbo. Ajātaputto viya anāgatā saṅkhārā, bhāvī vā sattāvāso daṭṭhabbo. Evamavaṭṭhite yadeke dasaputtamātaraṃ aggahetvā navaputtamātuggahaṇaṃ sātthakanti vadanti, tadapāhataṃ hoti . Dārakānaṃ maraṇassa cirakālikattā maraṇānussaraṇanti vuttaṃ. Gabbhagato appaccakkhatāya bhāvīpakkheyeva tiṭṭhatīti adhippāyena kucchigato anāgatasaṅkhāraṭṭhāniyo vutto. Etasmiṃ khaṇeti bhaṅgadassanamukhena saṅkhārānaṃ bhayānakabhāvena upaṭṭhānakkhaṇe.

我來幫您直譯這段巴利文： 750. "一切諸行"是指三界中的一切諸行。這裡的"一切"字是依主題而言及部分全體的意思。"習行"是指以恭敬心修習、運作。"修習"是指增長、培育。"多作"是指反覆地做、專注。"破壞"是指依剎那剎那壞滅的方式而破壞。因為對於由於活命、疾病等原因而想死的人，以及不想死的勇士來說，即使是應當畏懼的也不會顯現為可怖，所以說"對想安樂生活的怯懦者"。就像對於膽小的人來說獅子等因為是恐懼的因緣而顯得可怕，同樣地對於修行者來說從壞滅所見的諸行，因此說"如同獅子等顯現"。"現在"，是指期間現在的粗顯且相續較長的，剎那現在的極其微細且短暫的，相續現在的中等的，這裡從開始就應當把握。對於顯現為可怖、應當畏懼的智，即是怖畏現起智。 就像對於女人來說，兒子們的頭被切斷、正被切斷這樣被理解是可怖的，同樣地對於修行者來說，三時中諸行的滅盡被理解，爲了顯示這個意思而說"有一個女人"等。 就像腐爛的飯食等不能以自性而住而毀壞，同樣地對於所生所生的兒子都不能活而死去的女人，稱為"生腐者"。這裡提到"生腐者"特別是爲了通過顯示胎兒死亡的思惟來顯示修行者對未來諸行滅盡的確定。因為對他來說過去現在諸行的滅盡是非常明顯的，所以它不需要用譬喻來證成。而且爲了顯示最後有者的修行者，最多七次再生等的過去苦的眾多和未來苦的稀少，所以以多子的女人作為譬喻。 其中，就像她的九個兒子已死，同樣地應當看作內外等差別的過去諸行，或者是已經住過的九個有情居處。正在死去的兒子如同現在諸行，或者應當看作正在執行的有情居處。未生的兒子如同未來諸行，或者應當看作將有的有情居處。如此確定時，有些人不取十子之母而說取九子之母是有意義的，這就被否定了。因為兒童的死亡是長時間的，所以說是死亡隨念。胎兒因為不能親見而只住于未來分，意思是說腹中者相當於未來諸行。"在此剎那"是指通過壞滅見而諸行顯現為可怖的剎那。

751.Na bhāyati ñāṇassa bhāyanākārena appavattanato. Paṭighacittuppādavasena hi bhāyanaṃ, ñāṇaṃ pana bhāyitabbavatthuṃ bhāyitabbanti yāthāvato jānāti. Tenāha 『『atītā…pe… tīraṇamattamevā』』ti, tisso aṅgārakāsuyo atitāpena tikkhamajjhamudubhedāti adhippāyo. Kāmabhavādīnañhi tiṇṇaṃ bhavānaṃ nidassanabhāvena tāsaṃ gahaṇaṃ, tathā khadirādisūlattayassa appaṇītādibhāvato. Tenāha 『『kevalaṃ hī』』tiādi. Assāti ñāṇassa. Byasanāpannāti nānāvidhavipulānatthapatitā. Bhayatoti bhāyitabbato.

Saṅkhāranimittanti 『『saṅkhārānaṃ samūhādighanavasena, sakiccaparicchedatāya ca saviggahānaṃ viya upaṭṭhāna』』nti vuttovāyamattho. Saṅkhārānaṃ pana tathā upaṭṭhānaṃ saṅkhāravinimuttaṃ na hotīti āha 『『atītā…pe… adhivacana』』nti. Maraṇamevāti bhaṅgameva. Tenāti bhaṅgadassanena. Khaṇe khaṇe bhaṅgameva passato hi nimittasaññitaṃ saṅkhāragataṃ aniccatāya vuttanayena sappaṭibhayaṃ hutvā upaṭṭhāti. Pavattaṃ nāma kāmaṃ sabbā bhavapavatti, matthakappattāya pana bhaṅgānupassanāya sabbabhavesu abhiṇhasampaṭipīḷanassa suṭṭhutaraṃ upaṭṭhānato santasukhābhimatāpi bhavā dukkhasabhāvatāya bhayato upaṭṭhahantīti dassanatthaṃ 『『pavattanti rūpārūpabhavapavattī』』tiādi vuttaṃ. Ubhayanti nimittaṃ, pavattañca. Dvayampi hi taṃ attasuññameva hutvā upaṭṭhahatīti.

Bhayatupaṭṭhānañāṇaṃ niṭṭhitaṃ.

Ādīnavānupassanāñāṇakathāvaṇṇanā

752.Tāṇanti saṅkhārahetukā anattato rakkhaṇaṃ. Neva paññāyati sabbabhavādīnaṃ sādīnavatāya ekasadisattā. Leṇanti tassa pariharaṇatāṇāya upalīyanaṃ. Gatīti tadatthaṃ gantabbaṭṭhānaṃ. Paṭisaraṇanti tasseva paṭisaraṇaṭṭhānaṃ. Patthanāti āsīsanā na hoti. Etena 『『netaṃ mamā』』ti taṇhāgāhābhāvamāha. Parāmāsoti diṭṭhiparāmāso. Tena 『『eso me attā』』ti diṭṭhigāhābhāvamāha. Taṇhāgāhābhāveneva cettha 『『esohamasmī』』ti mānagāhābhāvopi vuttoyeva hoti, vā-saddaggahaṇena vā.

Idāni patthanādīnamabhāve kāraṇaṃ dassetuṃ 『『tayo bhavā』』tiādi vuttaṃ. Tattha tayo bhavā aṅgārakāsuyo viya jātiādidukkhādhiṭṭhānabhāvena mahābhitāpatāya. Cattāro mahābhūtā kaṭṭhamukhapūtimukhaaggimukhasatthamukhasaṅkhātā ghoravisaāsīvisā viya kāyassa thaddhatāvissandanadāhacchedadukkhavidhānato visesato, avisesato pana āsayato, visavikārato, anatthadānato, durupacārato, durāsadato, akataññuto, avisesakārito, anekādīnavūpaddavato ca. 『『Cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave , catunnetaṃ mahābhūtānaṃ adhivacana』』nti (saṃ. ni. 4.238) hi vuttaṃ. Pañcakkhandhā ekakkhandhabhede aññakkhandhānavaṭṭhānato. Aññamaññāghātanato, maraṇadukkhāvahanato ca ukkhittāsikavadhakā viya. Vuttampi cetaṃ 『『ukkhittāsiko vadhakoti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana』』nti. Cha ajjhattikāyatanāni attattaniyabhāvena gahitānipi tato rittabhāvato suññagāmo viya bhojanādigayhupagamettha atthīti paviṭṭhasuññagāmo viya. Tathā hi vuttaṃ –

『『Suññagāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Cakkhuto cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkheyya, rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyatī』』ti (saṃ. ni.

我來幫您直譯這段巴利文： 751. 不恐懼是因為智不以恐懼的方式運作。因為恐懼是依嗔心生起的方式，而智只是如實知道應當恐懼的事物是應當恐懼的。因此說"過去等只是判斷而已"，三個炭火坑以過熱而分為強、中、弱的意思。因為取它們是爲了顯示欲有等三有，同樣地三種劍刺以刺槐等分為不精緻等。因此說"只是"等。"它的"是指智的。"遭遇不幸"是指陷入種種廣大的災難。"可怖"是指應當恐懼的。 "諸行相"即是所說的"諸行以聚集等為蘊，以自作用的限定而如有形體般顯現"的意思。但是諸行如此顯現並非離開諸行，因此說"過去等的稱謂"。"只是死亡"即是隻是壞滅。"由此"是指由於見到壞滅。因為對於在每一剎那隻見壞滅者，稱為相的諸行以無常性如前所說的方式而顯現為可怖。雖然一切有的輪迴都稱為轉起，但是由於圓滿的壞滅隨觀使得在一切有中的相續逼迫更加清楚地顯現，即使認為是寂靜安樂的諸有也以苦的自性而顯現為可怖，爲了顯示這點而說"轉起即是色無色有的轉起"等。"兩者"是指相和轉起。因為這兩者都顯現為空無我。 怖畏現起智已終。 過患隨觀智論釋 752. "保護"是指因諸行而無我的保護。"都不顯現"是因為一切有等都有過患而性質相同。"庇護"是指爲了避免它而依附。"去處"是指為此而應去的處所。"歸依"是指它的歸依處。"希求"是指期望不存在。以此說明沒有"這是我的"的渴愛執取。"執著"是指見執著。以此說明沒有"這是我的我"的見執取。以沒有渴愛執取，這裡也已經說明了沒有"這是我"的慢執取，或者由"或"字的含攝。 現在爲了顯示沒有希求等的原因而說"三有"等。其中三有如同炭火坑，因為以生等苦為基礎而有大熱惱性。四大種如同木口、腐口、火口、刀口等名的可怕毒蛇，因為特別是對身體造成僵硬、流溢、燃燒、切割的苦，一般來說則因為住處、毒性變化、造成危害、難以對付、難以接近、忘恩負義、不分別對待、具有眾多過患災難等。因為說："比丘們，'四條具大威力可怕毒蛇'，這是四大種的稱謂。"五蘊如同舉刀的劊子手，因為在一蘊的差別中其他蘊不存在，因為相互損害，因為帶來死苦。這也有說："比丘們，'舉刀的劊子手'，這是五取蘊的稱謂。"六內處雖然被執取為我和我所，但因為離於彼性而如空村，因為進入這裡取為飲食等而如進入空村。因此說： "比丘們，'空村'，這是六內處的稱謂。比丘們，如果智者、通達者、有慧者從眼等觀察它，就顯得空虛、虛偽、空無。";

4.238) –

Ādi. Cha bāhirāyatanāni gāmaghātakacorā viya sabbathāpi ghātakabhāvato. Tenevāha 『『corā gāmaghātakāti kho, bhikkhave, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesū』』tiādi. Rāgaggiādīhi ekādasahi aggīhi. Vuttañhetaṃ –

『『Cakkhu, bhikkhave, ādittaṃ. Kena ādittaṃ? Rāgagginā dosagginā mohagginā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehī』』ti (saṃ. ni. 4.28) –

Ādi . Saṅkhārānaṃ gaṇḍādisadisatā heṭṭhā vuttāyeva. Nirassādāti assādetabbarahitā dukkhasabhāvattā. Nirasāti sampattirahitā vipattipariyosānattā. Sabbattha yathā heṭṭhā nirassādā nirasā mahāādīnavarāsibhūtā hutvā upaṭṭhahantīti sambandho, evaṃ uparipi 『『savāḷakamiva vanagahana』』ntiādīsu taṃ ānetvā sambandhitabbaṃ.

Sasaddūlāti sabyagghā. Gāhā kumbhilādayo. Rakkhaso dakarakkhaso. 『『Nirasaṃ nirassāda』』nti iminā ādīnavassa abbokiṇṇataṃ dasseti. Tathā hissa yogino sabbesu bhavādīsu sabbepi saṅkhārā nissaggato nirantaraṃ sappaṭibhayāva hutvā upaṭṭhahanti. Yañca sappaṭibhayaṃ, taṃ sādīnavaṃ. Tenāha 『『tasseva』』ntiādi.

Yanti ādīnavañāṇaṃ. Idaṃ vuttanti idaṃ dasavatthukaṃ dvādasavārapaṭimaṇḍitaṃ anvayabyatirekavasena tasseva padabhājanaṃ paṭisambhidāyaṃ vuttaṃ.

Uppādo bhayanti saṅkhārānaṃ uppādo akhemaṭṭhena bhayavatthutāya bhayaṃ. Uppādamūlakañhi sabbaṃ taṃ sabbavatthukanti sabyasanaṃ. Pavattaṃ bhayantiādīsupi eseva nayo. Natthi etassa uppādo, na vā etasmiṃ adhigate saṅkhārānaṃ āyatiṃ uppādoti anuppādo, nibbānaṃ. Tañca sabbaso bhayābhāvato paramassāsabhūtattā nibbhayaṭṭhena khemanti. Santipadeti sabbasaṅkhārūpasamabhūte amatapade. Appavattantiādīhipi pavattādipaṭikkhepamukhena nibbānameva vadati. Pavattiyaṃ ādīnavaṃ disvā tadanantarameva nivattiyaṃ ānisaṃsadassanavasena sīghaṃ vipassanaṃ ussukkāpentānaṃ vasena 『『uppādo bhayaṃ, anuppādo khema』』nti tatiyavāro vutto. Eseva nayo chaṭṭhavārādīsupi. Ettha ca uppādo viseso, bhayaṃ visesitabbaṃ sāmaññabhāvatoti satipi dvinnaṃ padānaṃ samānādhikaraṇabhāve liṅgabhedo gahito. Yathā 『『dukkhasamudayo ariyasacca』』nti (dī. ni. 3.354; ma. ni. 3.374). Esa nayo 『『gati bhaya』』ntiādīsupi.

Uppādo saṅkhārāti ettha pana sabbesaṃ saṅkhārānaṃ uppādaṃ sāmaññena gahetvā saṅkhārā bhedato vihitā sabbatthakameva tesaṃ vibhāgato vipassiyamānattāti vacanabhedo kato.

Āyūhanaṃ paṭisandhiṃ 『『dukkha』』nti passatīti sambandho. Ñāṇaṃ ādīnave idanti ādīnave visayabhūte idaṃ pañcavatthukaṃ ñāṇaṃ veditabbaṃ. Ñāṇaṃ santipadeti santipade ninnādibhāvena ṭhitaṃ idaṃ ñāṇanti attho.

我來幫您直譯這段巴利文： 4.238）等。六外處如同村落殺賊，因為在一切方面都具有殺害性。因此說："比丘們，'村落殺賊'，這是六外處的稱謂。比丘們，眼被可意不可意的色所害"等。由貪火等十一種火。因為這樣說： "比丘們，眼是燃燒的。被什麼燃燒？被貪火、嗔火、癡火、生、老、死、愁、悲、苦、憂、惱所燃燒。"（相應部4.28）等。 諸行如瘡等的相似性在前已說。"無味"是指沒有可品嚐的，因為是苦的自性。"無樂"是指沒有成就，因為以災禍為終。在一切處如前所說無味無樂成為大過患聚而顯現，這是其連線，如是在後面的"如有猛獸的叢林"等中也應當帶入這樣連線。 "有虎"是指有老虎。"捕食者"是鱷魚等。"羅剎"是水羅剎。以"無樂無味"顯示過患的遍滿。因此對於修行者來說，在一切有等中一切諸行從捨棄來看相續地只顯現為可怖。凡是可怖的，那就是有過患的。因此說"對他"等。 "此"是指過患智。"這樣說"是指這個十事十二轉莊嚴的，依順推逆推的方式對它的詞義解釋在無礙解道中所說。 "生起是怖畏"是指諸行的生起以不安穩的意義而成為怖畏的事物。因為一切以生起為根本的都是具有一切事物的災難。在"轉起是怖畏"等中也是這個道理。"無生起"是指它沒有生起，或者在證得它時諸行將來不生起，即是涅槃。它因為完全沒有怖畏而成為最高安慰，所以以無畏義而為安穩。"寂靜處"是指在一切諸行寂滅的不死處。以"無轉起"等也是通過否定轉起等來說涅槃。看見轉起中的過患之後，緊接著依見寂止中的功德而迅速推動觀智，依此而說第三轉"生起是怖畏，無生起是安穩"。在第六轉等中也是這個道理。這裡雖然生起是差別，怖畏是應當差別的共相，雖然兩個詞是同位語但取不同性，如"苦集聖諦"。這個道理在"趣是怖畏"等中也是如此。 而在"生起諸行"中，總括取一切諸行的生起后，諸行以差別而安立，因為它們在一切處都以差別而被觀察，所以作詞的差別。 "見到勵行、結生為'苦'"，這是其連線。"過患中的智"，應當了知這是在過患為所緣時的五事智。"寂靜處中的智"，意思是這智住于寂靜處以傾向等方式。

1. Kammapaccayā paccuppannabhave uppajjamānānaṃ saṅkhārānaṃ uppādo pākaṭataro hutvā upaṭṭhātīti āha 『『purimakammapaccayā idha uppattī』』ti. Pavattaṃ nāma idha pavattiyaṃ dhammappavattīti āha 『『uppannassa pavattī』』ti. Sabbampīti tiyaddhagataṃ rūpārūpaṃ ajjhattabahiddhādivibhāgaṃ sabbampi. Kammanti etarahi pavattaṃ kammaṃ. Ettha ca uppādapavattaāyūhanaggahaṇena paccuppannaddhapariyāpannā saṅkhārā gahitā, paṭisandhiggahaṇena anāgataddhapariyāpannā upādittā. Uppādaggahaṇena ca atītaddhapariyāpannā kammasaṅkhārā ulliṅgattā. Nimittaggahaṇena pana sabbepi gahitā. Yāya gatiyā sā paṭisandhi hoti sā nirayādibhedā gati sucaritaduccaritavasena gantabbattā, sā panatthato taṃtaṃkammaniyamitā bhavasamaññārahā vipākakkhandhā, kaṭattā ca rūpanti veditabbā. Khandhānaṃ nibbattananti sabbesampi khandhānaṃ nibbattanaṃ. Pākaṭā eva saccavibhaṅge lakkhaṇādivasena niddiṭṭhattā. Vatthuvasenāti ārammaṇasaṅkhātapavattiṭṭhānavasena. Yadi te pañceva vatthubhāvena icchitā, atha kasmā sesā vuttāti āha 『『sesā tesaṃ vevacanavasenā』』ti. Tena vipassakānaṃ ñāṇavipphārassa visayasaṃvaḍḍhanatthaṃ desanā vaḍḍhitāti dasseti.

Anvayato dassitassa ādīnavañāṇassa byatirekato dassanatthaṃ paṭipakkhañāṇadassanaṃ 『『yattha uppādo natthi, tattha sabbena sabbaṃ bhayampi natthī』』ti. 『『Bhayatupaṭṭhānena vā』』tiādinā pavattiṃ dassetvā nivattidassanaṃ buddhānaṃ, anubuddhānañca āciṇṇametaṃ yathā purimaṃ saccadvayaṃ dassetvā nirodhasaccadesanāti dasseti. Yathā loke kassaci ādīnavadassanaṃ niratthakampi hoti, na tathā idaṃ, idaṃ pana sātthakamevāti imamatthaṃ dassetuṃ 『『yasmā vā』』tiādi vuttaṃ. Tappaṭipakkhaninnaṃ cittaṃ hoti dāhābhibhūtassa sītaninnatā viya suṭṭhu diṭṭhādīnavato ekaṃsena muñcitukamyatābhāvato.

Bhayanti bhāyitabbaṃ. 『『Niyamato dukkha』』nti etenassa dukkhabhāvena bhāyitabbatāti bhāyitabbatā dukkhabhāvaṃ na byabhicaratīti dasseti. Vaṭṭāmisaṃ upādinnakkhandhāti vadanti. Tividhampi vaṭṭaṃ, vaṭṭasannissitañca vaṭṭāmisaṃ. Kilesehi āmasitabbato lokāmisaṃ, pañca kāmaguṇā . Kilesā eva kilesāmisaṃ. Saṅkhāramattamevāti ettha eva-saddena visaṅkhāraṃ nivatteti. Na hi tattha sāmisatālesopi atthīti. Matta-saddena pana aparipuṇṇataṃ vibhāveti. Na hi sabbasaṅkhāragataṃ sāmisanti. Tasmāti 『『bhaya』』nti vuttassa dukkhādibhāvena niyatattā. Yadi yaṃ bhayaṃ, taṃ dukkhādisabhāvameva, tathā sati bhayādīsu ekeneva atthasiddhi. Kasmā sabbāni gahitānīti anuyogaṃ manasi katvā āha 『『evaṃ santepī』』tiādi. Yathā tesu eva saṅkhāresu aniccato dukkhato anattato pavattivasena ākāranānattato anupassanānānattaṃ, evaṃ bhayākārādiākāranānattato pavattivasenevettha ñāṇassa nānattaṃ. Tattha bhayākārena pavattaṃ ñāṇaṃ bhayatupaṭṭhānañāṇaṃ, itarākāravasena pavattaṃ ādīnavañāṇanti daṭṭhabbaṃ.

我來 助您直譯這段巴利文： 753. 因業緣在現有中生起的諸行的生起更加明顯地顯現，所以說"依前業緣在此生起"。轉起即是在此轉起中的法的轉起，所以說"已生起者的轉起"。"一切"是指三時的色無色，內外等差別的一切。"業"是指現在執行的業。這裡以取生起、轉起、勵行，攝取現在時期所攝的諸行，以取結生，取未來時期所攝的。以取生起也暗示取過去時期所攝的業行。而以取相則攝取一切。 結生所趣的那趣是地獄等差別的趣，因為依善行惡行而應去，這從意義上應當了知是被各種業所決定的，應得有的稱謂的異熟蘊，及所作色。"蘊的生起"是指一切蘊的生起。在諦分別中以相等方式說明故而明顯。"依事"是指依稱為所緣的轉起處所。如果它們只是以五事為所欲，那為何說其餘的呢？所以說"其餘依它們的同義語"。由此顯示爲了增長觀行者的智的廣大而擴充套件教說。 爲了顯示以順推所顯示的過患智的逆推而顯示對立智："哪裡沒有生起，哪裡就完全沒有怖畏"。"以怖畏現起等"顯示轉起后顯示還滅，這是諸佛和隨覺者的慣行，如同顯示前兩諦后說滅諦。爲了顯示如在世間某人的見過患可能無義，但這不是這樣，這實在有義，所以說"或因為"等。心傾向於其對立，如為熱所壓迫者傾向寒冷，因為善見過患者必定想要解脫。 "怖畏"是指應當怖畏的。以"必然是苦"顯示它以苦性而應當怖畏，即應當怖畏性不離苦性。說輪迴食是取蘊。三種輪迴和依輪迴的是輪迴食。因為被煩惱所染著而為世間食，即五種欲樂。煩惱即是煩惱食。"只是諸行"，這裡"只"字排除無為。因為在那裡連食性的痕跡都沒有。而"只"字顯示不圓滿。因為不是一切諸行都有食性。"因此"是因為所說的"怖畏"必然是苦等性。如果凡是怖畏就必然是苦等性，如此則在怖畏等中以一個就能成就義。為何取一切呢？考慮到這個質問而說"雖然如此"等。如同對那些諸行以無常、苦、無我的方式執行，由於行相差別而有隨觀差別，同樣地在這裡智的差別只是由於怖畏行相等行相差別的執行方式。其中以怖畏行相而執行的智是怖畏現起智，以其他行相而執行的是過患智，應當如此理解。

Yasmā ādīnavañāṇassa visayabhāvena vuttā pannarasāpi atthā uppādādīsu pañcasveva antogadhā, tattha ca ñāṇaṃ anvayabyatirekavasena pavattanato dasavidhaṃ hoti. Tasmā āha 『『dasa ñāṇe pajānātī』』ti. Pajānanañca sātisayaṃ visayagatasammohavigamena asammūḷhaṃ, attanipi asammūḷhamevāti attānampi pajānantaṃ viya hotīti katvā vuttaṃ. Tenāha 『『paṭivijjhati sacchikarotī』』ti. Dvinnanti dvīsu kusalasaddayogena hi bhummatthe sāmivacanaṃ yathā 『『kusalā naccagītassā』』ti (jā. 2.22.94). Kusalatāti karaṇe paccattavacananti āha 『『dvinnaṃ kusalatāyā』』ti. Dvinnanti vā dvinnaṃ ñāṇānaṃ vasenāti attho. Pavattiyā yāthāvato diṭṭhatāya tappaṭipakkhato santipadaṃ suvinicchitameva hutvā upaṭṭhāti. Tenassa cittaṃ paramadiṭṭhadhammanibbānādimicchāgāhavasena na vicalati. Tattha suparidiṭṭhādīnavattāti āha 『『nānādiṭṭhīsu na kampatī』』tiādi. Sesamettha uttānatthameva.

Ādīnavānupassanāñāṇaṃ niṭṭhitaṃ.

Nibbidānupassanāñāṇakathāvaṇṇanā

754.Saṅkhāragateti sabbasmiṃ tebhūmake saṅkhāre. Nibbindatīti ñāṇanibbidena nibbedaṃ āpajjati. Tathābhūto ca tattha ukkaṇṭhanto, anabhiramanto ca nāma hotīti vuttaṃ 『『ukkaṇṭhati nābhiramatī』』ti.

Tattha anabhiramaṇassa upamaṃ dassetuṃ 『『seyyathāpī』』tiādi vuttaṃ. Anotattadahaṃ parikkhipitvā ṭhitesu dviyojanasatubbedhesu yathākkamaṃ sānuañjanarajatasuvaṇṇasattaratanamayesugandhamādanakāḷakelāsasudassanacittakūṭabhedesu pañcasu himavato mahāsikharesu pacchimo cittakūṭapabbato nāma. Sīhapapātādīsu sattasu mahāsaresu.

Suvaṇṇapañjareti suvaṇṇamaye sīhapañjare. Pakkhittoti niruddho. Tividhe sugatibhaveti kāmasugatiādike tividhe sampattibhave.

Hatthapādavālavatthikosehi bhūmiphusanehi sattahi patiṭṭhitoti sattapatiṭṭho. Nagaramajjhe nābhiramati dvārapañjaranāḷanādiavabādhanabhayena. Diṭṭheti adhimuttipubbakena anvayadassanena diṭṭhe. Tenāha 『『tanninnatappoṇatappabbhāramānaso』』ti.

Nibbidānupassanāñāṇaṃ niṭṭhitaṃ.

755.Taṃ panetanti nibbidāñāṇamāha. Ñāṇadvayenāti bhayatupaṭṭhānādīnavānupassanāñāṇadvayena. Yasmā bhayato dissamānā eva saṅkhārā mahādīnavā, nibbinditabbā ca hutvā upaṭṭhahanti, tasmā ekampi taṃ ñāṇaṃ tathābhāvanābalappattiyā avatthāvisesayuttaṃ tividhakiccasāmatthiyavantaṃ hotīti vuttaṃ 『『atthato eka』』nti. Tenāha 『『sabbasaṅkhāre』』tiādi.

Tayidaṃ tāsaṃ anupassanānaṃ matthakappattivasena vuttaṃ, ādimhi pana bhinnasabhāvā eva pavattanti. Uppādesīti pātvākāsi, vibhāvesīti attho.

Muñcitukamyatāñāṇakathāvaṇṇanā

756.Na sajjati bahvādīnavatāya diṭṭhattā. Muñcitukāmaṃ nissaritukāmaṃ hoti anādikālikassa khandhassa pariññāyamānattā. Muñcitukāmatā tato attānaṃ nibbedhetukāmatā nissaritukāmatā apagantukāmatā. Pañjarapakkhittoti pañjarena samoruddho. Evamādayoti ādi-saddena ādittaaṅgāraupasaṭṭhadesabyāḷasāpadākulavanagahanādīnaṃ saṅgaho daṭṭhabbo.

Muñcitukamyatāñāṇaṃ niṭṭhitaṃ.

Paṭisaṅkhānupassanāñāṇakathāvaṇṇanā

我來為您直譯這段巴利文： 由於作為過患智的對象而說的十五種內容都包含在生起等五種之中，其中智由於隨順和反對而轉起成為十種。因此說"了知十種智"。了知是殊勝的，因為對境界的愚癡已消除而無迷惑，對自己也同樣無迷惑，就像了知自己一樣，所以這樣說。因此說"證悟、親證"。"兩種"是由於善音聯繫，所以用領格，如"善於歌舞"。"善巧"是施設格，因此說"以兩種善巧"。或者"兩種"是依據兩種智的意思。由於如實見到運作，所以寂靜之境作為其對治而清晰地顯現。因此他的心不為最上現法涅槃等邪執所動搖。其中由於善見過患，所以說"不為種種見解所動搖"等。這裡其餘的意思都很明顯。 過患隨觀智終。 厭離隨觀智釋義 754. "在諸行中"是指一切三界諸行。"厭離"是以智厭離而獲得厭離。如是成就者對此感到不滿、不樂，所以說"不滿、不樂"。 其中為顯示不樂的譬喻而說"譬如"等。環繞無熱惱池而立的、高二百由旬的、依次由青玉、銀、黃金、七寶所成的五座雪山大峰，即香醉山、黑山、白山、善見山、畫峰山中的最後一座稱為畫峰山。在獅子躍等七大湖中。 "金籠中"是指金製的獅子籠中。"被關"是被禁閉。"三種善趣有"是指欲界善趣等三種圓滿的生存。 以手、足、尾、衣、腰帶七處著地而立足，故稱七處立足。在城中不樂是因為門窗欄桿等的壓迫恐懼。"所見"是由於確信為先的類比觀察而見到。因此說"心傾向、趨向、傾注于彼"。 厭離隨觀智終。 755. "此"是說厭離智。"二智"是怖畏現起和過患隨觀二智。因為諸行被見為可怖時，即顯現為大過患，成為應當厭離的，所以由於如是修習力的成就，那一智具備特殊狀態，能成就三種作用，因此說"實質上是一"。所以說"一切諸行"等。 這是就那些隨觀達到頂點而說的，但是最初則是以不同自性而轉起。"生起"是顯現、明瞭的意思。 欲解脫智釋義 756. 不執著是因為已見到多種過患。欲求解脫、欲求出離是因為無始輪迴的蘊正被遍知。欲求解脫即是欲求從其中解脫、欲求出離、欲求離去。"被關在籠中"是被籠子完全束縛。"如是等"是以等字攝取被火燒、被炭火逼迫、被野獸充滿的密林等。 欲解脫智終。 返照隨觀智釋義

757.『『Sabbabhava…pe… muñcitukāmo』』ti vatvā puna sabbasmā saṅkhāragatāti sabbaggahaṇaṃ sātisayamuttidassanatthaṃ adhikavacanaṃ aññamatthaṃ bodhetīti. Yañhi saṅkhārehi ananubandhassa muñcanaṃ, taṃ sātisayaṃ muñcanaṃ. Taṃ pana vuccamānāya paṭisaṅkhānupassanāya hotīti taṃ dassetuṃ 『『puna te evaṃ saṅkhāre』』tiādi vuttaṃ. Tilakkhaṇaṃ āropetvā saṅkhārapariggaṇhanaṃ pubbepi katanti punaggahaṇaṃ. Bhavādigatassa saṅkhārassa aparitulitassa abhāvato 『『te』』ti vuttaṃ. Anupassanākārassa apubbassapi atthitāya 『『eva』』nti vuttaṃ. Idāni vuccamānākārenāti hi attho. Saṅkhārānaṃ pariggaṇhanaṃ nāma paripuṇṇalakkhaṇavaseneva hotīti 『『tilakkhaṇaṃ āropetvā』』ti vuttaṃ.

Anaccantikatotiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Paṭhamena ādi-saddena 『『ādiantavantato niccapaṭikkhepato』』ti evamādīnaṃ saṅgaho.

Dutiyena 『『udayabbayapaṭipīḷanato sukhapaṭikkhepato』』ti evamādīnaṃ saṅgaho.

Ajaññatoti amanuññato, asobhanato vā. Jegucchatoti 『『dhī』』ti jigucchitabbato. Paṭikkūlatoti abhiruciyā paṭilomanena paṭikkūlabhāvato. Na maṇḍanena hatā amaṇḍanahatā, amaṇḍanena sakkā etesaṃ subhabhāvaṃ hantunti attho. Amaṇḍanena vā tesaṃ asubhatā pākaṭā hotīti amaṇḍanahatā. Maṇḍanena vā na hantabbasabhāvā 『『asūriyapassā』』ti viya amaṇḍanahatā. Tato amaṇḍanahatabhāvatoti rūpasaṅkhāre sandhāya vadati. Virūpatoti asundarato. Paṭighasaṃyojanavatthutāya passante attani bandhatīti bībhacchaṃ ativiya virūpaṃ. Yaṃ diṭṭhamattameva domanassuppattinimittaṃ hoti. Ajaññajigucchanīyatā hi gūthaṃ viya pariccajitabbaṃ vā bībhacchaṃ. Idha ādi-saddena 『『asucito amanāpato』』ti evamādīnaṃ saṅgaho.

Catutthena ādi-saddena 『『apariṇāyakato attapaṭikkhepato』』ti evamādīnaṃ saṅgaho.

758.Ayanti yogāvacaro. Muñcanassāti puna ananubandhanatthaṃ sumuttamuñcanassa. Upāyasampādanatthanti aniccādivasena suṭṭhu pariggaṇhanaṃ parimaddanā upāyo, tassa sādhanatthaṃ.

Macchagahaṇatthaṃ udake tattha tattha khipanti etanti khippaṃ, macchānaṃ gahaṇakūṭapaṃ. Oḍḍāpesīti osāresi, khipīti attho. Sappanti kaṇhasappaṃ. Gahaṇeti yathāgahitaṃ sappaṃ achaḍḍetvā gahaṇe. Hatthaṃ nibbeṭhetvāti sappena attano bhogena veṭhitaṃ hatthapadesaṃ nibbeṭhetvā mocetvā. Āvijjhitvā āveṭhikappahāpanena bhametvā. Nissajjitvāti chaḍḍetvā.

Tatthātiādi upamāsaṃsandanaṃ. Tattha āditovāti viññutaṃ pattakāle. Ghanavinibbhogaṃ katvāti kammaṭṭhānaṃ gahetvā samūhādighanaggahaṇaṃ bhinditvā. Sumuttanti bhāvanapuṃsakaniddeso 『『visamaṃ candimasūriyā parivattantī』』tiādīsu (a. ni. 4.70) viya. Saṅkhārānaṃ niccādiākārena upaṭṭhātuṃ asamatthatā aniccasaññādibhedāya vipassanāya sātisayaṃ balavabhāvappattiyā, sā ca saṅkhārānaṃ aniccādiākārassa suṭṭhutaraṃ sallakkhaṇenāti āha 『『tilakkhaṇāropanena…pe… pāpetvā』』ti. Yathā hi nibbuddhakaraṇe balavatarena paṭimallena tattha tattha muṭṭhippahārādinā vimathito itaro tena yujjhituṃ asamatthataṃ pāpito hoti. Na kevalaṃ asamatthataṃ pāpitova hoti, atha kho maraṇamattaṃ dukkhaṃ vā maraṇaṃ vā pāpuṇāti, evametepi saṅkhārā evaṃ dubbalabhāvaṃ pāpitā upariñāṇānubhāvena nibbisevanataṃ, sabbaso bhaṅgañca pāpuṇantīti.

我來為您直譯這段巴利文： 757. 說"一切存在...欲求解脫"之後，再說"一切諸行"，這一切的重複是爲了顯示殊勝的解脫，是表達另一含義的額外說法。因為從諸行中不執著的解脫，那是殊勝的解脫。而那是由將要說的返照隨觀而成就的，爲了顯示這點而說"再次對那些諸行"等。雖然之前已經以三相攝取諸行，但這是再次攝取。因為沒有不被觀察到的屬於有等的諸行，所以說"那些"。由於有未曾有的隨觀方式，所以說"如是"。意思是以現在將要說的方式。諸行的攝取是依完整相的緣故，所以說"以三相觀察"。 關於"非恒常"等，應該說的在前面已經說過。第一個"等"字攝取"有始終故，否定常故"等。 第二個攝取"生滅逼迫故，否定樂故"等。 "不可愛"是指不悅意，或不美好。"厭惡"是指應當"呸"地厭棄。"違逆"是由於與喜好相違而成為違逆性。不被裝飾所害稱為不被裝飾所害，意思是可以用不裝飾來破壞它們的美好性。或者由於不裝飾而它們的不凈性變得明顯，故稱不被裝飾所害。或者不應以裝飾來害的自性，如"不見日光"一樣稱為不被裝飾所害。由於那不被裝飾所害性，是指色諸行而說。"醜惡"是不美。由於是嗔恚結的所緣，繫縛見者的自性，故為可厭，極其醜惡。僅僅見到就成為憂生起的因。因為不可愛厭惡性如糞便一樣應當捨棄的稱為可厭。這裡"等"字攝取"不凈故，不可意故"等。 第四個"等"字攝取"無導者故，否定我故"等。 758. "此"是指瑜伽行者。"解脫"是爲了再不執著而完全解脫。"成就方便"是以無常等方式善加攝持，揉捏是方便，爲了成就那個。 為捕魚而在水中這裡那裡投入的稱為投入物，即捕魚的陷阱。"放置"是放入，即投入的意思。"蛇"是指黑蛇。"抓住"是指不放掉所抓的蛇。"解開手"是解開、釋放被蛇以自己的身軀纏繞的手部。"擺動"是以除去纏繞而轉動。"拋出"是捨棄。 "其中"等是譬喻的配合。其中"從開始"是指達到智慧的時候。"分析聚集"是指取業處，打破聚集等的執著。"完全"是中性詞的表示，如"日月不規則執行"等中一樣。諸行不能以常等相顯現是因為無常想等的觀智達到殊勝力量，而那是由於善加觀察諸行的無常等相，所以說"以三相觀察...使達到"。就像在摔跤中被更強的對手在這裡那裡以拳擊等擊敗的人變得無法與之搏鬥一樣。不僅變得無法搏鬥，而且會遭受瀕死的痛苦或死亡，如是這些諸行也被如此削弱后，由於上位智的威力而達到不可親近性和完全壞滅。

759.Ettāvatāti evaṃ 『『anaccantikato』』tiādinā parocattālīsāya ākārehi saṅkhārānaṃ aniccādibhāvasallakkhaṇavasappavattena paṭisaṅkhānena.

Aniccato manasikarototiādīsu yaṃ vattabbaṃ, taṃ bhayatupaṭṭhānakathāyaṃ (visuddhi. 2.750) vuttanayameva.

Ayaṃ pana viseso – 『『paṭisaṅkhā』』ti padassa 『『jānitvā』』ti atthaṃ vatvā paṭisaṅkhānuppajjanakiriyānaṃ samānakhaṇattā asatipi pubbāparakālatte saddavohāramattena evaṃ vuttanti dassento 『『kāma』』ntiādimāha. Tena 『『kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati hetupaccayā (paṭṭhā. 1.1.53), nihantvā timiraṃ sabbaṃ, uggatoyaṃ divākaro』』ti ca evamādīsu viya samānakālavasenāyaṃ saddapayogoti. Tathā manañca dhamme ca paṭhamaṃ paṭicca pacchā na manoviññāṇassa uppatti, evamidhāpīti dassetuṃ 『『manañca paṭiccā』』tiādi vuttaṃ. Ediso saddapayogo yebhuyyena loke pubbakālavaseneva dissatīti pubbakālavaseneva idhāpi taṃ dassetuṃ 『『ekattanayena vā…pe… veditabba』』nti āha. Tassattho – aparāparaṃ uppannesu ñāṇesu purimassa vasena paṭisaṅkhānakiriyā, tadaññassa vasena uppajjanakiriyā ca yojetabbā, na ca tāni bhedato apekkhitabbāni ekasantānapatitatāya ekattanayavasena gahitattāti. Itarasmiṃ padadvayeti 『『pavattaṃ paṭisaṅkhā, nimittañca pavattañca paṭisaṅkhā』』ti imasmiṃ padadvaye.

Paṭisaṅkhānupassanāñāṇaṃ niṭṭhitaṃ.

Saṅkhārupekkhāñāṇakathāvaṇṇanā

1. Saṅkhārānaṃ aniccadukkhākārādipariggaṇhanavasena pavattampi paṭisaṅkhānupassanāñāṇaṃ visesato anattākārapariggaṇhanapadhānanti vuttaṃ 『『sabbe saṅkhārā suññāti pariggahetvā』』tiādi. Tasmiñhi sati saccasampaṭivedho ijjhati, na asati. Tadabhāvato hi aniccadukkhalakkhaṇapaññāpakampi sarabhaṅgasatthārādīnaṃ sāsanaṃ aniyyānikameva jātaṃ. Atha vā tesaṃ niccasārādīhi rittakaṃ sandhāya 『『sabbe saṅkhārā suññāti pariggahetvā』』ti vuttaṃ. Yañhi yato rittakaṃ, taṃ tena suññanti. Saṅkhārānaṃ attasuññatāya duviññeyyabhāvato anekavāraṃ paṭividdhāyapi suññatānupassanāya daḷhībhāvāpādanatthaṃ 『『puna suññamida』』ntiādi āraddhaṃ. Tattha yadaggena saṅkhārā anattatā, tadaggena anattaniyā. Sati hi attani attaniyena bhavitabbanti vuttaṃ 『『suññamidaṃ attena vā attaniyena vā』』ti. Dvikoṭikanti dviaṃsikaṃ, attānaṃ neva disvā ñāṇacakkhunā paccakkhato, anumānato ca tassa anupalabbhanīyatoti adhippāyo. Paraṃ aññaṃ sattaṃ, saṅkhāraṃ vā parikkhārabhāve attano sukhadukkhasādhanabhāve ṭhitaṃ na disvāti yojanā. Puna pariggaṇhātīti sambandho. Etthāti etasmiṃ suññatānupassanādhikāre.

Kvacīti katthaci ṭhāne, kāle, dhamme vā. Atha vā kvacīti ajjhattaṃ, bahiddhā vā. Attano attānanti sakattānaṃ. 『『Ayaṃ kho bhavaṃ brahmā mahābrahmā…pe… seṭṭho sajitā vasī pitā bhūtabhabyāna』』ntiādinā (dī. ni.

我來幫您直譯這段巴利文： 759.這些是指通過像"非究竟"等四十多種方式，以觀察諸行無常等性質的方式進行思維。 關於"從無常角度思維"等內容，應當按照《清凈道論》恐怖現起章節中所說的方法理解。 這裡有一個特別之處 - 解釋"思維"這個詞的含義為"了知"，由於思維和生起這兩個動作是同時發生的，即使沒有前後時序，也只是從語言表達的角度這樣說，因此提到"慾望"等。這就像"因緣和合而生起善法"、"驅散一切黑暗，太陽升起"等例子中那樣，是從同時性的角度來使用語言的。同樣，意識和法首先互相依緣，然後才有意識的生起，這裡也是如此，因此說"緣于意識和法"等。這種語言用法在世間大多顯示為前後關係，所以這裡也用前後關係來說明"依一性之理...應當理解"。其含義是：在相繼生起的諸智中，依前者而有思維的作用，依其他而有生起的作用，但由於它們都屬於同一相續，從一性的角度理解，不應該分別看待。在其他兩個詞組中即"思維轉起，思維相及轉起"這兩個詞組中。 思維隨觀智已終。 行舍智解釋 760.雖然思維隨觀智是通過把握諸行無常、苦等行相而運作，但特別以把握無我相為主，因此說"把握一切行皆空"等。因為有此智才能通達真理，沒有則不能。正因為缺少這個，即使是顯示無常、苦特相的沙羅婆伽（古代印度的一位導師）等人的教法也變得不能出離。或者，針對它們離於常性等而說"把握一切行皆空"。因為凡是離於某物的，即說它是空無那個。由於諸行的無我性難以了知，爲了使即使多次證悟的空性觀更加堅固，才開始說"再次[觀察]此是空"等。其中，諸行是無我的程度，就是無我所的程度。因為若有我，必定有我所，所以說"此中空無我或我所"。"兩端"是指兩個方面，即既不能用智眼親見我，也不能推理得知我的意思。"不見他"的意思是說，不見其他有情或行作為資具、作為自己苦樂的成因而住。再次觀察，這是關聯。"在此"是指在這空性隨觀的論述中。 "某處"是指某個處所、時間或法。或者"某處"是指內在或外在。"自我"是指自己的我。"此梵天是大梵天...最上、創造者、自在主、生類之父"等。

1.42) parehi parikappitaṃ attānañca kassaci kiñcanabhūtaṃ na passatīti dassento 『『kassacī』』tiādimāha. Tattha parassāti 『『parajāti, paro puriso』』ti ca evaṃ gahitassa. Na ca mama kvacanīti ettha mama-saddo aṭṭhāne payuttoti āha 『『mama-saddaṃ tāva ṭhapetvā』』ti. Parassa cāti attato aññassa. 『『Paro puriso』』ti evaṃbhūto attho mamatthāya ṭhito, tassa vasena mayhaṃ sabbaṃ sijjhatīti evaṃ ekaccadiṭṭhigatikaparikappitavasena paraṃ attānaṃ tañca attano kiñcanabhūtaṃ na passatīti dassento 『『na ca kvacanī』』tiādimāha. Ettha ca nāhaṃ kvacanīti sakaattano abhāvaṃ passati. Na kassaci kiñcanatasminti sakaattano eva kassaci anattaniyataṃ passati. Na ca mamāti etaṃ dvayaṃ yathāsaṅkhyaṃ sambandhitabbaṃ. Atthīti paccekaṃ. Na ca kvacani parassa attā atthīti parassa attano abhāvaṃ passati. Tassa parassa attano mama kiñcanatā na catthīti parassa attano anattaniyataṃ passati. Evaṃ ajjhattaṃ, bahiddhā ca khandhānaṃ attattaniyasuññatā suddhasaṅkhārapuñjatā catukoṭikasuññatāpariggaṇhanena diṭṭhā hoti. Tena vuttaṃ 『『evamaya』』ntiādi.

761.『『Chahākārehī』』tiādinā niddesādīsu tattha tattha āgate pakāre suññatānupassanāya paribrūhanaṃ saṅgahetvā dasseti. Tattha chahākārehīti chahi gahaṇākārehi, gahetabbākārehi vā. Niccenāti 『『nicco』』ti parikappitena attanā vā aññena vā kenaci. Niccenāti vā niccabhāvena. Dhuvādayo 『『nicco』』ti gahitasseva gahetabbākārā. Tabbibhāgena hi imassa chakkatā. Tattha niccatā nāma kūṭaṭṭhatā. Dhuvabhāvo thiratā. Sadā bhāvitā sassatatā. Nibbikāratā avipariṇāmadhammatā. Yāva jarāmaraṇāti peyyālaṃ akatvā pariyosānapadameva dasseti.

1. Na sāranti asāraṃ, natthi etassa sāranti nissāraṃ. Sārato apagataṃ, sāraṃ vā tato apagatanti sārāpagataṃ. Keci panettha 『『niccasārasārena vā sukhasārasārena vā attasārasārena vā』』ti pāḷīti adhippāyena 『『asāraṃ nissāraṃ sārāpagata』』nti padattayaṃ eko suññatāpariggahākāro, aññathā satteva ākārā siyuṃ, na aṭṭhāti vadanti. Apare pana 『『subhasārasārenātipi pāḷiyaṃ atthīti 『asāraṃ nissāraṃ sārāpagata』nti idaṃ padattayaṃ 『niccasārasārenā』tiādīsu paccekaṃ yojetabba』』nti vadanti. Setavacchoti setavaruṇako. 『『Minarukkho』』tipi vadanti. Pāḷibhaddakoti kiṃsuko.

2. Niccasārādīnaṃ abhāvato rittato passati. Parittato, lāmakattā vā tucchato. Attasārābhāvena suññato. Sayaṃ anattatāya anattato. Issariyassa abhāvato, kenaci issariyaṃ kāretuṃ asakkuṇeyyatāya ca anissariyato. Pheṇapiṇḍena bhājanādiṃ kātukāmassa viya rūpassa niccatādiṃ kātukāmassa taṃ na sijjhati, sakaicchāvasena vā kāci kiriyā natthīti akāmakāriyato. 『『Evaṃ rūpaṃ hotu, mā eva』』nti alabbhanīyato. Sayaṃ aññassa vase na vattati, nāpi aññaṃ attano vase vattetīti avasavattakato. Yasmiṃ santāne sayaṃ tassa paro viya avidheyyatāya parato. Kārakādi viya kāraṇehi, phalena ca vivittato. Na hi kāraṇena phalaṃ, phalena vā kāraṇaṃ sagabbhaṃ tiṭṭhati. Esa nayo vedanādīsupi.

我來 助您翻譯這段巴利文： 1.42.為表明不見他人所設想的自我及任何執著之物，故說"任何"等。其中"他人的"是指"他種、他人"等所取。在"我無處"中，"我"字用在不當處，故說"先放下'我'字"。"他人的"是指除自我以外的。為表明不見某些邪見者所設想的"他人"這樣的事物是為我而存在，一切都依其而成就的這種他我，以及那成為自己執著之物，故說"無處"等。這裡"我無處"是見到自我的不存在。"于任何[處]皆非執著"是見到自我對任何[法]都無所屬性。"非我的"這兩者應當按次配合。"有"是各別[說的]。"無處有他人的我"是見到他人之我的不存在。"他人之我對我非執著"是見到他人之我的無所屬性。如是通過四重空性觀察，見到內外諸蘊離我我所，純為諸行之聚。因此說"如是"等。 761.以"以六行相"等，顯示攝集《義釋》等處所說的諸種空性隨觀的增長方式。其中"以六行相"是指以六種認知方式，或應當認知的方式。"以常"是指以設想為"常"的我或其他任何。或"以常"是指以常性。堅、恒等是對所取為"常"的應當認知的行相。因為通過[常的]分類而成為六種。其中常性即是不變性。堅性是穩固性。恒有性是永恒性。無變異性是不變異法性。"乃至老死"等只顯示最後一詞而不作省略。 762"非堅實"是不堅實，即無堅實者。"離堅實"是離開堅實，或堅實離開於此。有些人在此認為經文說"以常堅實或樂堅實或我堅實"，因此"不堅實、無堅實、離堅實"這三詞是一種空性觀察方式，否則將成為七種行相而非八種。其他人則說經文中還有"以凈堅實"等，因此"不堅實、無堅實、離堅實"這三詞應當各別配合"以常堅實"等。"白牛"即白色的牛。也有人說是"米那樹"。"波離跋陀迦"是基姆蘇迦樹。 763.因無常性等而見其為空虛。因微小，或因低劣而見其為虛無。因無我堅實性而見其為空。因自身無我性而見其為無我。因無自在性，或因不能被任何[法]使其自在而見其為無自在。如欲以泡沫團造作器皿等，欲使色法成為常等都不能成就，或因無任何隨自己意欲的作用而見其為非如意所作。因不能得到"愿色如是，勿如是"而見其為不可得。因自身不隨他轉，也不能使他隨自轉而見其為不自在。因在某相續中如他者般不隨順而見其為他。如作者等與諸因及果相離而見其為離。因為因不與果同處，果亦不與因同處。對受等也是同樣的道理。

764.Rūpaṃ na sattotiādīsu yo lokavohārena satto, rūpaṃ so na hotīti ayamattho idha nādhippeto tassāvuttasiddhattā. Na hi loko rūpamattaṃ 『『satto』』ti voharati, bāhirakaparikappito pana attā 『『satto』』ti adhippeto. So hi tehi rūpādīsu sattavisattatāya paresaṃ sañjāpanaṭṭhena 『『satto』』ti vuccati, rūpaṃ so na hotīti attho. Suññatāpariggaṇhanañhetanti. Esa nayo na jīvotiādīsupi. Tattha jīvanaṭṭhena jīvo. Naranaṭṭhena netubhāvena naro. 『『Ahamasmī』』ti mānuppattiṭṭhānatāya māno ettha vāti pavattatīti mānavo. Thiyati ettha gabbhoti itthī. Padhānabhāvena puri setīti puriso. Āhito ahaṃmāno etthāti attā. Paccattaṃ tassa tassa ahaṃkāravatthutāya 『『aha』』nti ca diṭṭhigatikehi attā vuccati, rūpaṃ pana tādisaṃ na hotīti suññatāpariggaṇhanavidhiṃ dassetuṃ 『『rūpaṃ na satto』』tiādi vuttaṃ. Tasmā aṭṭhahipi padehi rūpassa attasuññatāva dassitā. Itarehi catūhi tassa kiñcanatābhāvo. Tattha na mamāti mayhaṃ attano santakaṃ na hoti, tathā aññassa attano santakaṃ na hoti, kassacipi attano santakaṃ na hoti attanoyeva abhāvato. 『『Na attaniya』』nti padena pakāsito evattho pariyāyantarehi tīhipi padehi pakāsito. Esa nayo vedanādīsupi.

1. Heṭṭhā kalāpasammasanassa daḷhabhāvāya vuttasammasananayāpi suññatānupassanāya daḷhabhāvāya saṃvattantīti dassento 『『tīraṇapariññāvasenā』』tiādimāha. Tattha bhayassa ahiṃsanena asaraṇato. 『『Saraṇa』』nti gahetuṃ ayuttatāya asaraṇībhūtato. 『『Anassādato』』ti idaṃ pāḷiyaṃ natthi. Sati ca tecattālīsa ākārā siyuṃ. Rūpappavattiyaṃ sabbādīnavūpaladdhiyā ādīnavato. 『『Samudayato atthaṅgamato』』ti idaṃ dvayaṃ yathā aniccato dassanaṃ panāḷikāya, niccasāravirahadīpanena vā suññatāvibhāvanaṃ hoti, evaṃ suññatāvibhāvananti katvā vuttaṃ. Tathā 『『yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādo』』ti (saṃ. ni. 3.26) dassanaṃ paccayapaccayuppannatāvibhāvanena suññatāvibhāvanaṃ. 『『Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpassa ādīnavo』』ti (saṃ. ni. 3.26) ca dassanaṃ niccatādisuññatābhāvanato. Tathā 『『yo rūpe chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpassa nissaraṇa』』nti evaṃ samudayādidassanānaṃ, itaresañca yathārahaṃ suññatānupassanānubrūhanatā daṭṭhabbā. Yaṃ pana ādīnavato dassanaṃ, pubbe vatvāpi puna vacanaṃ assādapaṭikkhepato dassanaṃ sandhāya vuttanti veditabbaṃ. Sesaṃ heṭṭhā vuttanayameva. Vedanādīsupi dvācattālīsa ākārā netabbāti āha 『『vedanaṃ…pe… viññāṇaṃ aniccato…pe… nissaraṇato passatī』』ti.

Vuttampi ca niddese etaṃ suññatāpariggaṇhanakathāsandassanaṃ 『『asukāya pāḷiyā ayaṃ niddeso』』ti dassanatthaṃ, tassa phalasandassanatthañca.

我來 助您翻譯這段巴利文： 764.關於"色不是有情"等，這裡不是指世俗言說中的有情，色不是那個[有情]的意思，因為這是不言自明的。因為世人不會把單純的色稱為"有情"，而是指外道所設想的我為"有情"。他們稱其為"有情"，是因為它在色等法中執著，使他人產生認識，[所說的]意思是色不是那個[有情]。這是空性的觀察。對於"非命"等也是同樣的道理。其中，因有活命義故為命。因有引導義故為人。因是"我是"的慢心生起處故為摩納婆。因是胎兒所住處故為女人。因最初躺臥故為男人。因安立我慢故為我。因是各自我執的所緣，被持邪見者稱為"我"，而色不是這樣的，為顯示空性觀察的方法，故說"色不是有情"等。因此以八種詞顯示色無我性。以其他四種[詞]顯示它無所屬性。其中"非我所"是說不是我的所有物，同樣不是他我的所有物，不是任何我的所有物，因為我本身不存在。以"非我所"詞所顯示的意義，也用其他三個詞來顯示。對受等也是同樣的道理。 765.為顯示前面所說的聚集思維方式能增強空性隨觀的力量，如同增強聚集思維的力量一樣，故說"以度知遍知"等。其中，因不能止息怖畏故為無庇護。因不適合執為"庇護"故為成為無庇護。"無味"這詞在聖典中沒有。若有則應成四十三種行相。因在色的運轉中見到一切過患故為過患。"從生起到滅沒"這兩項，如同通過觀無常的方式，或通過顯示離常性等來彰顯空性一樣，因為能彰顯空性故而說。同樣，"緣於色而生起樂和喜悅，這是色的味"的觀察，通過顯示因緣和緣生來彰顯空性。"色是無常、苦、變異法，這是色的過患"的觀察，是由於修習常性等空性。同樣，"對色的欲貪調伏、欲貪斷除，這是色的出離"，如是對生起等的觀察，以及其他[觀察]，應當隨其所應理解為增長空性隨觀。而關於過患的觀察，雖然前面已說過，再次提及是針對否定可愛味的觀察，應當如是理解。其餘如前所說。對受等也應當引申為四十二種行相，故說"觀受...乃至...識為無常...乃至...出離"。 在《義釋》中也說了這空性觀察的論述，是爲了顯示"這是某經文的義釋"，以及顯示它的果報。

1. Evaṃ tīraṇapariññāvasena paccekaṃ khandhesu dvācattālīsāya ākārehi suññataṃ pariggahetvāpi tividhānupassanāvaseneva bhāvanaṃ anuyuñjantassa saṅkhārupekkhāñāṇuppattīti dassento 『『evaṃ suññato』』tiādimāha. Tattha pariggaṇhantoti sammasanto. Bhayañca nandiñca vippahāyāti ajjhupekkhakatāya saṅkhārānaṃ vipattiṃ nissāya uppajjanakabhayañceva tesaṃ sampattiṃ nissāya uppajjanakapītiñca pajahitvā. Atha vā bhayatupaṭṭhānavasena uppajjanakañāṇabhayañca sammasanavasena uppajjanakapītisaṅkhātaṃ nandiñca pahāya. Na hi sabbaso suññatāya diṭṭhāya bhayanandīnaṃ avasaro atthi, atha kho upekkhāva saṇṭhāti. Tenāha 『『saṅkhāresu udāsīno hotī』』ti. Tattha yena micchāgāhena anudāsīnatā siyā, tadabhāvaṃ dassento 『『ahanti vā mamanti vā na gaṇhātī』』ti āha. Idānissa udāsīnatāya upamaṃ dassento 『『vissaṭṭhabhariyo viya puriso』』tiādimāha.

Tattha anudāsīnatāpubbikā udāsīnatā vuccamānā idha opammatthaṃ pharatīti dassetuṃ 『『iṭṭhā kantā』』tiādi vuttaṃ. Ativiya naṃ mamāyeyya itthīnaṃ sāṭheyyakūṭeyyavaṅkeyyādīnaṃ ajānanato. Muñcitukāmo hutvāti muñcitukāmova hutvā, taṃ vissajjeyya nirapekkhatāya vasenevāti adhippāyo. Ayaṃ yogāvacaro. Muñcitukāmatāya uddhaṃ yāva saṅkhārupekkhāñāṇaṃ na uppajjati, tāva pavattā vipassanā paṭisaṅkhānupassanā evāti āha 『『paṭisaṅkhānupassanāya saṅkhāre pariggaṇhanto』』ti.

Patilīyatīti ekapassena nilīyati nilīnaṃ viya hoti. Patikuṭatīti saṅkucati. Paṭivaṭṭatīti vivaṭṭati. Na sampasāriyatīti na visarati, abhirativasena na pakkhandatīti attho.

Iccassāti iti evaṃ assa yogino.

1. Tikkhavisadasūrabhāvena saṅkhāresu ajjhupekkhane sijjhamāne taṃ panetaṃ saṅkhārupekkhāñāṇaṃ anekavāraṃ pavattamānaṃ paripākagamanena anulomañāṇassa paccayabhāvaṃ gacchantaṃ nibbānaṃ santato passati nāma. Tathābhūtañca sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati nāma. Tayidaṃ idha ñāṇaṃ anulomagotrabhuñāṇehi saddhiṃ ekattaṃ netvā vuttaṃ ekattanayavasena . No ce nibbānaṃ santato passatīti tāva saṅkhārupekkhāñāṇassa aparipakkatamevāha. Samuddaṃ tarantīti sāmuddikā, saṃyattikā. Disājānanako kāko disākāko, lakkhaṇamattañcetaṃ yo koci tādiso sakunto veditabbo. Videsanti adesaṃ samudde aparicitaṭṭhānaṃ. Anugantvāti anu anu gantvā.

Tayidaṃ vipassanāñāṇaṃ. Piṭṭhaṃ vaṭṭayamānaṃ viyāti thūlathūlato vivecanavasena nipphoṭiyamānaṃ saṇhaṃ saṇhaṃ piṭṭhacuṇṇaṃ viya. Nibbaṭṭitakappāsanti nibbaṭṭitabījaṃ kappāsaṃ. Vihanamānaṃ viyāti dhanukena vihaññamānaṃ viya. Upamādvayenapi punappunaṃ sammasanena vipassanāñāṇassa sukhumatarabhāvāpattimāha. Yathā yathā hi vipassanābhāvanābalena tikkhā, visadā, sūrā ca hoti, tathā tathā sukhumatarāpi hotīti. Saṅkhāravicinaneti pavicayassa sikhāppattatāya saṅkhāresu viya tesaṃ vicinanepi udāsīnaṃ hutvā tividhānupassanāvasena tiṭṭhati pakārantarassa abhāvato. 『『Sattadhā aṭṭhārasadhā』』tiādinā vibhattāpi hi anupassanāpakārā aniccānupassanādīsveva tīsu antogadhāti matthakappattā vipassanā tāsaṃ eva vasena tiṭṭhati.

1. Evaṃ tīraṇapariññāvasena paccekaṃ khandhesu dvācattālīsāya ākārehi suññataṃ pariggahetvāpi tividhānupassanāvaseneva bhāvanaṃ anuyuñjantassa saṅkhārupekkhāñāṇuppattīti dassento 『『evaṃ suññato』』tiādimāha. Tattha pariggaṇhantoti sammasanto. Bhayañca nandiñca vippahāyāti ajjhupekkhakatāya saṅkhārānaṃ vipattiṃ nissāya uppajjanakabhayañceva tesaṃ sampattiṃ nissāya uppajjanakapītiñca pajahitvā. Atha vā bhayatupaṭṭhānavasena uppajjanakañāṇabhayañca sammasanavasena uppajjanakapītisaṅkhātaṃ nandiñca pahāya. Na hi sabbaso suññatāya diṭṭhāya bhayanandīnaṃ avasaro atthi, atha kho upekkhāva saṇṭhāti. Tenāha 『『saṅkhāresu udāsīno hotī』』ti. Tattha yena micchāgāhena anudāsīnatā siyā, tadabhāvaṃ dassento 『『ahanti vā mamanti vā na gaṇhātī』』ti āha. Idānissa udāsīnatāya upamaṃ dassento 『『vissaṭṭhabhariyo viya puriso』』tiādimāha.

Tattha anudāsīnatāpubbikā udāsīnatā vuccamānā idha opammatthaṃ pharatīti dassetuṃ 『『iṭṭhā kantā』』tiādi vuttaṃ. Ativiya naṃ mamāyeyya itthīnaṃ sāṭheyyakūṭeyyavaṅkeyyādīnaṃ ajānanato. Muñcitukāmo hutvāti muñcitukāmova hutvā, taṃ vissajjeyya nirapekkhatāya vasenevāti adhippāyo. Ayaṃ yogāvacaro. Muñcitukāmatāya uddhaṃ yāva saṅkhārupekkhāñāṇaṃ na uppajjati, tāva pavattā vipassanā paṭisaṅkhānupassanā evāti āha 『『paṭisaṅkhānupassanāya saṅkhāre pariggaṇhanto』』ti.

Patilīyatīti ekapassena nilīyati nilīnaṃ viya hoti. Patikuṭatīti saṅkucati. Paṭivaṭṭatīti vivaṭṭati. Na sampasāriyatīti na visarati, abhirativasena na pakkhandatīti attho.

Iccassāti iti evaṃ assa yogino.

1. Tikkhavisadasūrabhāvena saṅkhāresu ajjhupekkhane sijjhamāne taṃ panetaṃ saṅkhārupekkhāñāṇaṃ anekavāraṃ pavattamānaṃ paripākagamanena anulomañāṇassa paccayabhāvaṃ gacchantaṃ nibbānaṃ santato passati nāma. Tathābhūtañca sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati nāma. Tayidaṃ idha ñāṇaṃ anulomagotrabhuñāṇehi saddhiṃ ekattaṃ netvā vuttaṃ ekattanayavasena . No ce nibbānaṃ santato passatīti tāva saṅkhārupekkhāñāṇassa aparipakkatamevāha. Samuddaṃ tarantīti sāmuddikā, saṃyattikā. Disājānanako kāko disākāko, lakkhaṇamattañcetaṃ yo koci tādiso sakunto veditabbo. Videsanti adesaṃ samudde aparicitaṭṭhānaṃ. Anugantvāti anu anu gantvā.

Tayidaṃ vipassanāñāṇaṃ. Piṭṭhaṃ vaṭṭayamānaṃ viyāti thūlathūlato vivecanavasena nipphoṭiyamānaṃ saṇhaṃ saṇhaṃ piṭṭhacuṇṇaṃ viya. Nibbaṭṭitakappāsanti nibbaṭṭitabījaṃ kappāsaṃ. Vihanamānaṃ viyāti dhanukena vihaññamānaṃ viya. Upamādvayenapi punappunaṃ sammasanena vipassanāñāṇassa sukhumatarabhāvāpattimāha. Yathā yathā hi vipassanābhāvanābalena tikkhā, visadā, sūrā ca hoti, tathā tathā sukhumatarāpi hotīti. Saṅkhāravicinaneti pavicayassa sikhāppattatāya saṅkhāresu viya tesaṃ vicinanepi udāsīnaṃ hutvā tividhānupassanāvasena tiṭṭhati pakārantarassa abhāvato. 『『Sattadhā aṭṭhārasadhā』』tiādinā vibhattāpi hi anupassanāpakārā aniccānupassanādīsveva tīsu antogadhāti matthakappattā vipassanā tāsaṃ eva vasena tiṭṭhati.

我來幫你直譯這段巴利文： 766 如此，通過審視遍知的方式，對每一蘊以四十二行相了知空性之後，依三種觀照方式修習，生起行舍智。為顯示這一點而說"如是空"等。其中，"觀察"即思維。"捨棄恐懼與喜愛"是指由於舍心，放棄因諸行衰敗而生起的恐懼，以及因諸行圓滿而生起的歡喜。或者說，捨棄因畏懼現前而生起的智慧之怖，以及因思維而生起的喜悅。因為完全見到空性時，就沒有恐懼和歡喜的餘地，而是安住于舍念。因此說"對諸行保持舍心"。在此，為顯示沒有因邪執而不捨的情況，所以說"不執著'我'或'我所'"。現在為顯示其舍心的譬喻，說"如同捨棄妻子的男人"等。 在此，為顯示先有不捨後有舍的譬喻意義，故說"可意可愛"等。由於不知婦女的狡詐、欺騙、彎曲等行為，而極其愛著她。"想要捨棄"即確實想要捨棄，意思是依無執著而捨棄她。這個修行者，從想要捨棄開始，直到生起行舍智之前的觀智，都是思擇隨觀。因此說"以思擇隨觀觀察諸行"。 "退避"即退到一邊，好像隱藏一樣。"縮回"即收縮。"轉離"即背離。"不舒展"即不散開，意思是不因喜著而趣入。 "如是於他"即如此對這位瑜伽行者。 767 當以銳利、清晰、勇猛的方式對諸行生起舍心時，這個行舍智多次生起，走向成熟，成為隨順智的緣，稱為看見涅槃為寂靜。如是一切行的活動都捨棄，稱為趣入涅槃。這裡將此智與隨順智、種姓智合為一體而說，是依一體之理。"若不見涅槃為寂靜"是說行舍智尚未成熟。"渡海者"即航海者。"方向之鳥"指識別方向的烏鴉，這只是一個特徵，應知指任何這樣的鳥類。"異地"即非本地，在海中不熟悉的地方。"隨行"即一再跟隨。 這是觀智。"如磨粉"即如同從粗到細篩選而成的細粉。"梳理的棉花"即去籽的棉花。"如打棉"即如用弓打散。以這兩個譬喻說明由於反覆思維，觀智變得更加細膩。因為隨著觀智修習力量增強而變得銳利、清晰、勇猛時，也變得更加細膩。在簡擇諸行時，因達到觀察的頂點，對諸行及其簡擇都保持舍心，依三種隨觀而住，因為沒有其他方式。雖然以"七種、十八種"等方式分別，但這些觀察方式都包含在無常隨觀等三種之中，所以圓滿的觀智只依這些而住。

768.Tatrāti tasmiṃ vimokkhamukhabhāvāpajjane, ariyapuggalavibhāgapaccayatthe ca. Idaṃ vipassanāñāṇaṃ. Tiṇṇaṃ indriyānanti saddhindriyasamādhindriyapaññindriyānaṃ. Ādhipateyyavasenāti sampayuttadhammānaṃ adhipatibhāvavasena. Aniccānupassanābahulassa hi saddhindriyaṃ balavaṃ hoti, dukkhānupassanābahulassa samādhindriyaṃ, anattānupassanābahulassa paññindriyanti tissannaṃ anupassanānaṃ vasena balavatarabhāvaṃ pattāni imāni tīṇi indriyāni vimokkhamukhabhāvaṃ āpādentīti āha 『『tividhānupassanā…pe… āpajjati nāmā』』ti. Tividhavimokkhamukhabhāvanti ettha ke pana tayo vimokkhā, kāni vā tīṇi vimokkhamukhānīti antolīne anuyoge vimokkhamukhādhīnattā vimokkhādhigamassa vimokkhamukhāni tāva dassento 『『tisso hi…pe… vuccantī』』ti vatvā ayañca attho pāḷito eva viññāyatīti dassento 『『yathāhā』』tiādimāha.

Lokaniyyānāyāti lokato nikkhamanāya, sattalokassa vā vaṭṭadukkhato nikkhamanāya. Paricchedaparivaṭumatoti udayabbayavasena paricchedato ceva parivaṭumato ca. Samanupassanatāyāti sammadeva anu anu passanāya saṃvattantīti sambandho. Aniccānupassanā hi saṅkhāre ādito udayena, antato vayena paricchinne passati. Ādiantavantatāya hi te aniccāti. Animittāya ca dhātuyāti sabbasaṅkhāranimittavirahato 『『animittā』』ti laddhanāmāya asaṅkhatāya dhātuyā. Cittasampakkhandanatāyāti paricchinditvā anulomañāṇādibhāvena sammadeva adhicittassa anupavisanatthāya. Appaṇihitāyāti rāgapaṇidhiādīnaṃ abhāvena 『『appaṇihitā』』ti laddhanāmāya. Suññatāyāti attasuññatāya 『『suññatā』』ti laddhanāmāya.

Gatinti nibbattiṃ. Saṅkhārānaṃ sabhāvavibhāvanena saṃvejiyamānaṃ cittaṃ sammāpaṭipattiyaṃ samuttejitaṃ nāma hotīti āha 『『manosamuttejanatāyāti cittasaṃvejanatāyā』』ti. Mamaṃkārena attaniyasaññitassa vatthuno sāmibhūto attā paṭhamaṃ parāmasīyati, tato attaniyanti āha 『『nāhaṃ, na mamāti evaṃ anattato samanupassanatāyā』』ti. Tīṇi padānīti paricchedaparivaṭuma, manosamuttejana, samanupassanapadānīti vadanti, 『『sabbasaṅkhāre』』tiādīni pana tīṇi vākyāni tīṇi padānīti veditabbāni. Tenevāti aniccānupassanādīnaṃ vasena tesaṃ tiṇṇaṃ padānaṃ vuttattā eva. Pañhavissajjaneti 『『aniccato manasi karoto kathaṃ saṅkhārā upaṭṭhahantī』』ti pañhassa vissajjane.

我來 門完整直譯這段巴利文： 768 "於此"指在成為解脫門的過程中，以及在區分聖者類別的因緣義中。這是觀智。"三根"即信根、定根、慧根。"以增上力"是指對相應諸法的增上作用。因為多修無常隨觀者，信根強盛；多修苦隨觀者，定根強盛；多修無我隨觀者，慧根強盛。依這三種隨觀而變得更強的這三根，能成為解脫門，因此說"三種隨觀......稱為成為"。"成為三種解脫門"，對於這裡什麼是三種解脫，或什麼是三種解脫門這個內在疑問，因為證得解脫依賴於解脫門，所以首先顯示解脫門，說"三種......稱為"，為顯示這個意思從經文就可了知，而說"如說"等。 "出離世間"是從世間出離，或從有情世間的輪迴苦中出離。"限定周遍"即依生滅而有限定及周遍。"隨觀"即完全地一再觀察而趣向，這是關聯。因為無常隨觀見到諸行以生為始，以滅為終的限定。由於有始終，所以它們是無常。"無相界"即因遠離一切行相而得名為"無相"的無為界。"心傾向"即限定后以隨順智等方式，使增上心完全趣入。"無愿"即因無有貪慾意願等而得名為"無愿"。"空性"即因空無我而得名為"空"。 "趣向"即生起。由於顯示諸行的自性而令心悚懼，稱為在正確修習中被激勵，因此說"令意奮起即是令心悚懼"。以我所執著認為是我所的事物的主宰者我，首先被執取，然後是我所，因此說"以'非我，非我所'如是從無我隨觀"。"三句"有人說是限定周遍、意奮起、隨觀等句，但應知"一切諸行"等三個語句為三句。"由此"即因為依無常隨觀等說了這三句。"問答"即對"作意無常時諸行如何現起"這個問題的解答。

1. Evaṃ vimokkhamukhāni dassetvā idāni vimokkhe dassetuṃ 『『katame panā』』tiādi vuttaṃ. Aniccato manasi karontoti aniccānupassanaṃ anuyuñjanto. Adhimokkhabahuloti saddhindriyabahulo. Yassa visesato aniccānupassanā tikkhā sūrā hoti, tassa saddhindriyaṃ adhimattaṃ hoti. 『『Aniccā saṅkhārā』』ti hi ādito saddhāmattakena paṭipajjitvā vipassanāya ukkaṃsagatāya tarupallavādīsu viya maṇikanakādīsupi tesaṃ aniccataṃ sātisayaṃ paccakkhato passato 『『sammāsambuddho vata so bhagavā』』ti satthari saddhā balavatī pavattatīti so adhimokkhabahulo, adhimattasaddho ca hoti. Tassa aniccānupassanābahulatāya aniccākārato vuṭṭhānaṃ hotīti so 『『animittaṃ vimokkhaṃ paṭilabhatī』』ti vuttaṃ. Passaddhibahuloti dukkhānupassanaṃ anuyuñjanto 『『dukkhā saṅkhārā, tappaṭipakkhato sukho nirodho』』ti ca manasikāravasena nibbānassa santapaṇītasukhabhāvaṃ adhimuccanto abhiṇhaṃ pītipāmojjasamāyogato passaddhibahulo hoti. Tato ca adhimattasamādhindriyapaṭilābhena rāgapaṇidhiyā dūrībhāvato appaṇihitavimokkhasamadhigamo hotīti vuttaṃ 『『dukkhato…pe… paṭilabhatī』』ti. Vedabahuloti anattānupassanaṃ anuyuñjanto attasuññatāya nipuṇañāṇavisayattā ñāṇabahulo hoti. Tato ca adhimattapaññindriyapaṭilābhena mohassa dūrībhāvato suññatavimokkhasamadhigamo hotīti āha 『『anattato…pe… paṭilabhatī』』ti.

Yo aniccānupassanāya nimittavasena saṅkhāre pariggahetvā vipassanaṃ anuyuñjanto yattha idaṃ saṅkhāranimittaṃ sabbaso natthi, taṃ 『『animittaṃ nibbāna』』nti animittākārena adhimuccanto vuṭṭhānagāminimaggena ghaṭeti. Tassa maggo animittato nibbānaṃ sacchikarotīti vuccatīti āha 『『animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo』』ti. Svāyaṃ nibbānassa animittākāro neva maggena kato, na vipassanāya, atha kho sabhāvasiddho. Tadārammaṇatāya ca maggo animittoti vuccatīti dassento āha 『『animittāya dhātuyā uppannattā animitto』』ti. Yo dukkhānupassanāvasena paṇidhiyā dūrībhāvakaraṇena appaṇihitaṃ adhimuccanto , yo anattānupassanāvasena attūpaladdhiyā dūrībhāvakaraṇena suññataṃ adhimuccantoti ca ādinā yojetabbaṃ. Tenāha 『『eteneva nayenā』』tiādi.

我來幫你直譯這段巴利文： 769 如是顯示解脫門之後，現在為顯示解脫而說"什麼是"等。"作意無常"即修習無常隨觀。"多勝解"即多信根。對於特別以銳利勇猛方式修無常隨觀者，其信根增上。因為以"諸行無常"開始，僅以信心而修行，當觀智增長時，如同在嫩葉等中那樣，在寶石黃金等中也能特別清晰地見到它們的無常性，於是"世尊確實是正等覺者"，對導師的信心強烈運作，所以他多勝解，即增上信。由於他多修無常隨觀，從無常相出起，所以說"證得無相解脫"。"多輕安"即修習苦隨觀，以"諸行是苦，與之相對的滅是樂"的作意方式，勝解涅槃是寂靜殊勝安樂，由於經常與喜悅相應而多輕安。由此獲得增上定根，遠離貪慾意願，而證得無愿解脫，所以說"從苦......證得"。"多智"即修習無我隨觀，因為空無我性是微細智慧境界而多智。由此獲得增上慧根，遠離愚癡，而證得空解脫，所以說"從無我......證得"。 某人依無常隨觀以相的方式把握諸行修習觀智，在此一切行相完全不存在，以"無相涅槃"而以無相相勝解，以出起趣向道努力。他的道被說為從無相證悟涅槃，因此說"以無相相緣取涅槃而轉起的聖道"。這個涅槃的無相相不是由道造作，不是由觀智造作，而是自性成就。因緣取它而道被稱為無相，為顯示這點說"因無相界生起故為無相"。某人依苦隨觀通過令意願遠離而勝解無愿，某人依無我隨觀通過令我執遠離而勝解空性等，應如是配合。因此說"依此方式"等。

1. Yadi ariyamaggo tividhampi vimokkhanāmaṃ labhati, atha kasmā abhidhamme vimokkhadvayameva āgatanti codanaṃ sandhāyāha 『『yaṃ panā』』tiādi. Tattha tanti abhidhamme vimokkhadvayavacanaṃ. Nippariyāyato vipassanāgamanaṃ sandhāyāti ujukameva vipassanato maggassa nāmāgamanaṃ sandhāya vuttaṃ. Kasmā? Animittavipassanā āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ dātuṃ na sakkoti. Kāmaṃ sutte 『『animittañca bhāvehi, mānānusayamujjahā』』ti (su. ni. 344) animittavipassanā kathitā, sā pana niccanimittadhuvanimittaattanimittāni ugghāṭentīpi sayaṃ nimittadhammesu eva caratīti sanimittāva hotīti. Apica abhidhammo nāma paramatthadesanā, animittamaggassa ca paramatthato hetuvekallameva. Aniccānupassanāvasena hi animittavimokkho kathito. Tattha ca saddhindriyaṃ adhimattaṃ hoti, taṃ ariyamagge ekaṅgampi na hoti, amaggaṅgattā attano maggassa nāmaṃ dātuṃ na sakkoti. Itaresu dukkhānupassanāya vasena appaṇihitavimokkho, anattānupassanāya vasena suññatavimokkho.

Tesu appaṇihitavimokkhena samādhindriyaṃ, suññatavimokkhena paññindriyaṃ adhimattaṃ hotīti tāni ariyamaggassa aṅgattā attano maggassa nāmaṃ dātuṃ sakkonti, na animittamaggo tadabhāvatoti keci. Ye pana vadanti 『『animittamaggo āgamanato nāmaṃ alabhantopi saguṇato ca ārammaṇato ca nāmaṃ labhatī』』ti, tesaṃ matena appaṇihitasuññatamaggāpi saguṇato eva, ārammaṇato eva ca nāmaṃ labheyyunti? Taṃ ayuttaṃ. Kasmā? Maggo hi dvīhi kāraṇehi nāmaṃ labhati sarasato ca paccanīkato cāti, sabhāvato ca paṭipakkhato cāti attho. Appaṇihitamaggo hi rāgapaṇidhiādīhi vimutto, suññatamaggo rāgādīhi suñño evāti te sarasato nāmaṃ labhanti. Tathā appaṇihitamaggo paṇidhissa paṭipakkho, suññatamaggo attābhinivesassa evāti te paccanīkato nāmaṃ labhanti, animittamaggo pana rāgādinimittānaṃ, niccanimittādīnaṃ vā abhāvena sarasato eva nāmaṃ labhati, no paccanīkato. Na hi so saṅkhāranimittārammaṇāya aniccānupassanāya paṭipakkho, sā panassa anulomabhāve ṭhitāti sabbathāpi abhidhammapariyāyena animittamaggo na labbhati. Tena vuttaṃ 『『taṃ nippariyāyato vipassanāgamanaṃ sandhāyā』』ti.

Yasmā suttantapariyāyena animittamaggo labbhati. Vuṭṭhānagāminī hi vipassanā yaṃ yaṃ sammasantī vuṭṭhānaṃ gacchati, tassa tassa vasena āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ deti, tattha aniccato vuṭṭhahantassa maggo animitto hoti, dukkhato vuṭṭhahantassa appaṇihito, anattato vuṭṭhahantassa suññato, tasmā suttantasaṃvaṇṇanā esāti katvā idha tayopi vimokkhā uddhaṭā. Yaṃ pana paṭisambhidāmagge abhinivesanimittapaṇidhimuñcanaṃ upādāya tissannampi anupassanānaṃ tadāgamanavasena tadanvayassa maggassa ca suññatavimokkhādibhāvo niddiṭṭho, tassa pariyāyabhāve vattabbameva natthīti dassetuṃ 『『vipassanāñāṇaṃ hī』』tiādi vuttaṃ. Vipassanāñāṇaṃ paṭisambhidāmagge 『『appaṇihito, vimokkho』』ti ca kiñcāpi vuttanti sambandho.

我將為您直譯這段巴利文: 770. 如果聖道能獲得三種解脫的名稱，那麼為什麼在阿毗達摩中只提到兩種解脫呢？針對這個質疑而說"然而"等等。其中"那個"指在阿毗達摩中說的兩種解脫。"就無比喻的觀察而言"是指直接從觀察而來的道的名稱。為什麼？無相觀在所達到的階位中無法給予自己的道以名稱。誠然，在經中說"應修無相，應斷我慢隨眠"，雖然講述了無相觀，但是即使它破除常相、恒相、我相，但自身仍在相法中執行，所以仍是有相。而且，阿毗達摩是勝義諦的教說，無相道從勝義諦來說只是缺少因緣而已。無相解脫是依無常隨觀而說的。在那裡信根特別強盛，它在聖道中不是一個支分，因為不是道支所以無法給予自己的道以名稱。其他兩種是：依苦隨觀而有無愿解脫，依無我隨觀而有空解脫。 在這些中，以無愿解脫定根特別強盛，以空解脫慧根特別強盛，因為它們是聖道的支分所以能給予自己的道以名稱，而無相道因缺乏這些故不能——有些人這樣說。然而有人說"無相道雖然從所達到的階位得不到名稱，但從功德和所緣能得到名稱"，按照他們的觀點，無愿道和空道也應只從功德和所緣得到名稱？這是不正確的。為什麼？因為道從兩種原因得名：從自性和從對治，意思是從自體性和從對立面。無愿道是從貪慾意願等解脫，空道確實是空無貪慾等，所以它們從自性得名。同樣，無愿道是意願的對治，空道是執著我見的對治，所以它們從對治得名。但是無相道只是從沒有貪慾等相，或從沒有常相等的自性得名，而不是從對治得名。因為它不是與行相所緣的無常隨觀相對立的，那個反而是與它相順的，所以從一切阿毗達摩的說法來看都得不到無相道。因此說"就無比喻的觀察而言"。 因為從經的說法可以得到無相道。導向出起的觀察在觀察什麼而達到出起，就依那個在所達到的階位中給予自己的道以名稱，其中從無常出起者的道是無相，從苦出起者是無愿，從無我出起者是空，所以這是經的解釋，在這裡列舉了三種解脫。而在《無礙解道》中依據舍離執著相和意願而說三種隨觀及依此而來的道是空解脫等的情況，對於它的比喻性質是完全不用說的，爲了顯示這點而說"觀智"等等。雖然觀智在《無礙解道》中說為"無愿、解脫"等，這是相關聯的。

Aniccānupassanāñāṇanti 『『aniccā saṅkhārā』』ti anupassanāvasena pavattañāṇaṃ. Niccato abhinivesaṃ muñcatīti 『『te niccā』』ti niccākārato pavattamicchābhinivesaviddhaṃsanavasena, tadanvayaṃ pana maggañāṇaṃ samucchedavasena muñcati. Itīti tasmā. Aniccābhinivesato rittatāya, vimuttatāya ca suññato vimokkho. Sesapadesupi eseva nayo.

Tanti tividhaṃ vipassanāñāṇaṃ. Tattha yassa pariyāyato, yassa ca nippariyāyato nāmalābho, taṃ dassetuṃ 『『saṅkhāranimittassā』』tiādi vuttaṃ. Na nippariyāyena, atha kho pariyāyenāti attho. Tasmāti nippariyāyakathābhāvato. Vimokkhadvayameva vuttaṃ abhidhammeti adhippāyo. Etthāti etasmiṃ vipassanādhikāre. 『『Tividhavimokkhamukhabhāvaṃ āpajjitvā』』ti etasmiṃ vā uddesavacane.

771.Tesaṃ vibhāgāyāti tesaṃ yathāvuttānaṃ sattannaṃ ariyapuggalānaṃ saddhānusāriādibhāvena vibhattasabhāvatāya.

我來直譯這段巴利文： 無常隨觀智就是以"諸行無常"的隨觀方式執行的智慧。舍離對常的執著是指以破除"它們是常"這種常相的邪執著的方式，而隨之而來的道智則以斷除的方式舍離。"因此"就是為此。因為空無和解脫于常的執著，所以是空解脫。其他詞句也是這個道理。 "那個"是指三種觀智。爲了顯示其中哪個是比喻性的得名，哪個是無比喻性的得名，所以說"行相"等等。不是無比喻的，而是比喻的，這是意思。"因此"是因為不是無比喻的說法。意思是在阿毗達摩中只說兩種解脫。"在這裡"是指在這觀察的論題中。或者是在"達到三種解脫門的狀態"這個總說的語句中。 771. "爲了區分他們"是指爲了區分如前所說的七種聖者以信隨行等的性質而有的差別本性。

772.Saddhindriyaṃ paṭilabhatīti saddhānusāribhāvitākāraṇabhūtaṃ adhimattaṃ saddhindriyaṃ paṭilabhati. Adhimokkhabahulatāya, saddhindriyādhimattatāya ca kāraṇaṃ heṭṭhā vuttameva. Apica ayamettha saṅkhepattho – aniccākārasallakkhaṇassa saddhābhibuddhiyā upanissayabhāvato tadanvaye magge saddhā tikkhatarā hoti, tena aṭṭhamako saddhānusārī nāma hoti. Sesesu sattasu ṭhānesūti paṭhamaphalato paṭṭhāya yāva aggaphalā sattasu ṭhānesu. 『『Sattasu ṭhānesū』』ti kasmā vuttaṃ, nanu sesesu chasu ṭhānesu saddhāvimutto, aggaphale pana sacāyaṃ arūpajjhānalābhī, ubhatobhāgavimutto hoti, no ce arūpajjhānalābhī, paññāvimutto, na saddhāvimutto. Abhidhamme hi –

『『Katamo ca puggalo saddhāvimutto? Idhekacco puggalo 『idaṃ dukkha』nti yathābhūtaṃ pajānāti, 『ayaṃ dukkhasamudayo』ti, 『ayaṃ dukkhanirodho』ti, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti. Tathāgatappaveditā cassa dhammā paññāya diṭṭhā honti, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, no ca kho yathādiṭṭhippattassa. Ayaṃ vuccati puggalo saddhāvimutto』』ti (pu. pa. 208) –

Ekaccāsavaparikkhayavacanato saddhāvimuttassa sekkhabhāvo viññāyati, na asekkhabhāvo. Aṭṭhakathāyañca 『『dve dhurāni, dve abhinivesā, dve sīsānī』』ti vacanato natthi arahato saddhāvimuttatāti? Saccametaṃ nippariyāyato. Nippariyāyakathā hi abhidhammo, idha pana pariyāyena evaṃ vuttaṃ. Yadi pariyāyato arahato saddhāvimuttatā, ko pana so pariyāyo? Saddhāvimuttanvayatā. Yo hi aggamaggakkhaṇe saddhāvimutto hoti, so aggaphalakkhaṇepi tadanvayatāya saddhāvimuttoti paṭisambhidāmagge pariyāyena vuttoti idhāpi tatheva vuttaṃ. Atha vā saddhāvimuttasadisatāya arahā saddhāvimutto. Kā panettha sadisatā? Yathā saddhāvimuttassa sekkhassa kilesakkhayo kuṇṭhena asinā kadalicchedasadiso 『『no ca kho yathādiṭṭhippattassā』』ti vacanato, evaṃ tadanvayassāpi arahatoti ayamettha sadisatā. Kiṃ pana nesaṃ kilesapahāne nānattaṃ atthīti? Natthi. Atha kasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti? Āgamanīyanānattena. Diṭṭhippatto hi āgamanamhi kilese vikkhambhento appakasirena akilamanto vikkhambhetuṃ sakkoti, saddhāvimutto kicchena kasirena vikkhambhetuṃ sakkoti. Apica paññāyapi nesaṃ vemattatā. Sā ca yāvatikā labbhatevāti vadanti. Evañca katvā paṭhamamaggādīsu satipi indriyasamatte saddhādīnaṃ tikkhatāvacanampi samatthitaṃ hoti.

我來直譯這段巴利文： 772. "獲得信根"是指獲得成為信隨行之因的強盛信根。由於勝解為主和信根強盛的原因在前面已經說過。而且這裡的簡要意思是：因為觀察無常相是以信增上為近依，所以在隨之而來的道中信更加銳利，因此第八者稱為信隨行。"在其餘七個位置"是指從初果開始直到最上果的七個位置。為什麼說"在七個位置"呢？難道不是在其餘六個位置是信解脫，而在最上果中，如果他得到無色定就是俱分解脫，如果不得到無色定就是慧解脫，而不是信解脫嗎？因為在阿毗達摩中說： "什麼是信解脫人？在這裡某個人如實了知'這是苦'，如實了知'這是苦集'，'這是苦滅'，'這是趣向苦滅之道'。如來所說的諸法為他以慧見到，以慧見后他的某些漏已盡，但不如見至者那樣。這稱為信解脫人。" 因為說某些漏已盡，所以可知信解脫是有學，而不是無學。而且在註釋書中說"兩種擔負，兩種執著，兩種首要"，所以阿羅漢沒有信解脫性質，不是嗎？這是就無比喻而言是真實的。因為阿毗達摩是無比喻的說法，但這裡是以比喻這樣說的。如果阿羅漢以比喻而有信解脫性質，那麼是什麼比喻呢？是隨順信解脫。因為在最上道的剎那是信解脫的人，在最上果的剎那也因隨順那個而稱為信解脫，這在《無礙解道》中是以比喻說的，所以這裡也是這樣說的。或者阿羅漢因與信解脫相似而稱為信解脫。這裡什麼是相似性？就像有學的信解脫者的煩惱斷除如同以鈍劍斬蕉，因為說"但不如見至者那樣"，同樣隨順他的阿羅漢也是如此，這就是這裡的相似性。那麼他們在斷除煩惱上有差別嗎？沒有。那為什麼信解脫不能達到見至呢？因為所達到的階位不同。因為見至者在所達到的階位中制伏煩惱時能夠輕易無困難地制伏，而信解脫者則艱難困苦地才能制伏。而且他們在慧上也有差別。他們說這種差別一直都存在。這樣的話，即使在初道等中諸根平等，說信等更銳利也是合理的。

773.Soti dukkhato vuṭṭhito. Sabbatthāti aṭṭhasupi ṭhānesu. Nanu ca aṭṭhakathāyaṃ 『『dve dhurānī』』ti niyamitattā paṭhamamaggakkhaṇe saddhānusārī vā siyā, dhammānusārī vā? Idha na saddhānusārī yutto, kāyasakkhitāpi arahato natthi. Abhidhamme hi –

『『Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo kāyasakkhī』』ti (pu. pa. 208) –

Ekaccāsavaparikkhayavacanato kāyasakkhino sekkhabhāvova viññāyatīti? Saccametaṃ nippariyāyato, idha pana pariyāyena vuttaṃ. Ko pana so pariyāyoti? Kāyasakkhisadisatā. Upacārarūpajjhānasamādhito hi sātisayaṃ arūpasamādhisamphassaṃ laddhā nibbattīti ekaccāsavaparikkhayaṃ upādāya 『『kāyasakkhī』』ti vattabbapuggalena sātisayasamādhisamphassatadadhiṭṭhānāsavaparikkhayasāmaññaṃ apekkhitvā kāyasakkhī viya kāyasakkhīti arahā paṭisambhidāmagge vuttoti idhāpi tameva nayaṃ gahetvā arahatopi kāyasakkhitā vuttā. Suttantasaṃvaṇṇanā hesāti. Nippariyāyena pana paṭhamaphalato paṭṭhāya chasu ṭhānesu kāyasakkhī nāma hoti, so ca kho aṭṭhasamāpattilābhī, na vipassanāyāniko sukkhavipassako, upacāramattalābhī, rūpajjhānamattalābhī vā. Passaddhibahuloti ca passaddhisīsena samādhi vuttoti sātisayasamādhilābhī samathayānikova adhippeto, samathayānikasseva ca kāyasakkhibhāvo heṭṭhā vutto. Arūpajjhānanti catubbidhaṃ arūpajjhānaṃ. Tattha pana ekampi laddhā arahattaṃ patto ubhatobhāgavimutto eva hotīti imamatthaṃ dassetuṃ 『『arūpajjhāna』』micceva vuttaṃ, na 『『cattāri arūpajjhānānī』』ti. Tenāyaṃ catunnaṃ arūpasamāpattīnaṃ, nirodhasamāpattiyā ca vasena pañcavidho hoti. Esa nayo kāyasakkhimhipi. Dvīhi bhāgehi dve vāre vimuttoti ubhatobhāgavimutto.

1. Paññavato nipuṇatarā, gambhīrā ca atthā pākaṭā hutvā upaṭṭhahantīti anattato manasi karoto vedabahulatā, paññindriyapaṭilābho ca vutto. Dhammānusārī hoti paññindriyassa adhimattattā. Paññā hi idha 『『dhammo』』ti adhippetā 『『saccaṃ dhammo dhiti cāgo』』tiādīsu viya (jā. 1.1.57).

2. Yassā pāḷiyā vasena idha ariyapuggalassa saddhāvimuttādibhāvo vutto, taṃ pāḷiṃ dassetuṃ 『『vuttaṃ heta』』ntiādi āraddhaṃ, taṃ suviññeyyameva.

我來直譯這段巴利文： 773. "他"是指從苦出起者。"在一切處"是指在八個位置中。難道不是在註釋書中因為規定"兩種擔負"，所以在初道剎那隻能是信隨行或者法隨行嗎？這裡信隨行是不合適的，身證性也不屬於阿羅漢。因為在阿毗達摩中說： "什麼是身證人？在這裡某個人以身觸住於八解脫，以慧見后他的某些漏已盡。這稱為身證人。" 因為說某些漏已盡，所以可知身證是有學，不是嗎？這就無比喻而言是真實的，但這裡是以比喻說的。那麼是什麼比喻呢？是與身證相似。因為從近行和色界定得到殊勝的無色定之觸而生起，所以依某些漏已盡而應稱為"身證"的人，考慮到在殊勝定觸和以此為基礎斷除漏方面的共同性，阿羅漢如同身證而稱為身證，這在《無礙解道》中是這樣說的，所以這裡也採取這個方法而說阿羅漢也有身證性。因為這是經的解釋。但就無比喻而言，從初果開始的六個位置中稱為身證，而且是得到八等至者，不是純觀行者、只得到近行定者、或只得到色界定者。說"以輕安為主"是以輕安為首說定，意思是指得到殊勝定的止行者，前面說過只有止行者才是身證。"無色定"是四種無色定。爲了顯示即使得到其中之一而證得阿羅漢也是俱分解脫這個意思，所以只說"無色定"，而不說"四無色定"。因此這個（俱分解脫）依四無色等至和滅盡定而有五種。對身證也是這個道理。由兩分兩次解脫故稱為俱分解脫。 774. 對於有慧者，更細微和深奧的義理變得明顯而顯現，所以說從無我作意者多受，獲得慧根。因為慧根特別強盛故成為法隨行。這裡"法"是指慧，如在"真實、法、堅固、舍"等處一樣。 775. 爲了顯示依據什麼經文在這裡說聖者有信解脫等性質，而開始說"這是所說"等等，這是很容易理解的。

1. 『『Saddhindriyassa adhimattattā saddhāvimutto』』ti evamādiatthassa sādhakaṃ aparampi vuttaṃ. 『『Saddahanto vimutto』』ti etena sabbathā avimuttassa saddhāmattena vimuttabhāvadassanena saddhāvimuttassa sekkhabhāvameva vibhāveti. Saddhāvimuttoti vā saddhāya adhimuttoti attho.

Phuṭṭhantaṃ sacchikatoti phuṭṭhānaṃ anantaraṃ phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo, accantasaṃyoge cetaṃ upayogavacanaṃ, phuṭṭhānantarakālameva sacchikaraṇūpāyena sacchikātabbaṃ sacchākāsīti vuttaṃ hoti. Bhāvanapuṃsakaṃ vā etaṃ yathā 『『ekamanta』』nti (pārā. 2). Yo hi arūpajjhānena rūpakāyato, nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na pana kāyena sacchikato, nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena so sacchikatova hoti. Tasmā so sacchikātabbaṃ yathāālocitaṃ nāmakāyena sacchākāsīti kāyasakkhīti vuccati, na tu vimutto ekaccānaṃ āsavānaṃ aparikkhīṇattā. Diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti vuttaṃ hoti. Paṭhamaphalato paṭṭhāya hi yāva aggamaggā diṭṭhippattoti. 『『Diṭṭhiyā patto』』ti vā pāṭho, catusaccadassanasaṅkhātāya diṭṭhiyā nirodhaṃ pattoti attho. Ime ca saddhāvimuttādayo tayo paramatthato apariyositañāṇakiccāti taṃ nayaṃ dassetuṃ 『『saddahanto vimuccatī』』tiādi vuttaṃ. Jhānaphassanti sātisayaṃ jhānaphassaṃ. Tena arūpajjhānaphasso saṅgahito hoti.

『『Dukkhā saṅkhārāti ñātaṃ hotī』』ti iminā dukkhasaccapaṭivedhamāha, 『『sukho nirodhoti ñātaṃ hotī』』ti iminā nirodhasaccapaṭivedhaṃ. Tadubhayena ca samudayamaggasaccapaṭivedhaṃ nānantariyakabhāvato. 『『Ñātaṃ hotī』』ti iminā dutiyamaggakiccaṃ, 『『diṭṭhaṃ hotī』』ti iminā tatiyamaggakiccaṃ, 『『viditaṃ hotī』』ti iminā catutthamaggakiccaṃ, 『『sacchikata』』nti iminā paṭhamaphalakiccaṃ, 『『phusita』』nti iminā sesaphaladvayakiccaṃ. Iti diṭṭhippattassa maggaphalañāṇabyāpāradassanāni imāni padānīti vadanti.

我來直譯這段巴利文： 776. "因信根特別強盛故為信解脫"等義的另一個證明也已說過。通過"以信而解脫"這句話，顯示完全未解脫者僅以信而有解脫性，由此闡明信解脫是有學性。或者"信解脫"的意思是以信而勝解。 "觸后而證"是指觸之後即刻，意思是觸無色定之後的時間，這是表示完全結合的賓格用法，意思是說在觸后的時間以證得的方法而證得。或者這是中性的情況語，如"一邊"。因為以無色定從色身和部分名身以鎮伏解脫而解脫者，對他來說稱為滅的解脫似乎被觀察、被顯示，但不是以身證得，而當以滅為所緣而斷某些漏時，他才是證得。因此他如所觀察那樣以名身證得應證之法，所以稱為身證，但不是解脫，因為某些漏未盡。"見后而達"意思是說在稱為見的初道智之後而達到。因為從初果開始直到最上道稱為見至。或者讀作"以見而達"，意思是以稱為四諦之見而達到滅。這些信解脫等三種從勝義諦來說是未完成智慧作用的，爲了顯示這個道理而說"以信而解脫"等。"禪觸"是殊勝的禪那之觸。這包含了無色定之觸。 "了知諸行是苦"這句話說的是通達苦諦，"了知滅是樂"這句話說的是通達滅諦。因為不間斷性，這兩句也說明了通達集諦和道諦。"了知"說的是第二道的作用，"見"說的是第三道的作用，"認知"說的是第四道的作用，"證得"說的是初果的作用，"觸"說的是其餘兩果的作用。他們說這些詞句是顯示見至者的道果智的運作。

777.Itaresūti saddhānusāriādipadesu. Saddhaṃ anusaratīti āgamanīyaṭṭhāne ṭhitaṃ saddhaṃ anugacchati. Yathā sā tikkhā sūrā ahosi , maggakkhaṇepi tadanurūpameva pavattetīti attho. Saddhāya vā anusaratīti saddhāya kāraṇabhūtāya saccapaṭivedhassa anurūpaṃ sarati gacchati, paṭipajjatīti attho. Dvīhipi atthavikappehi saddhāya adhimattataṃyeva vibhāveti. Dhammānusārīti etthāpi eseva nayo. Ubhatobhāgavimuttoti dvīhi bhāgehi dve vāre vimutto, rūpakāyato ca nāmakāyato ca vikkhambhanavasena, samucchedavasena ca vimuttoti attho. Arūpajjhānena rūpakāyato ca nāmakāyekadesato ca vimutto, ariyamaggena nāmakāyato vimuttoti ubhohi bhāgehi dve vāre vimuttattā ubhatobhāgavimutto. Pajānanto vimuttoti paṭhamajjhānaphassena vinā parijānanādippakārehi cattāri ariyasaccāni jānanto paṭivijjhanto tesaṃ kiccānaṃ matthakappattiyā niṭṭhitakiccatāya visesena muttoti vimutto.

Ayaṃ panettha nippariyāyato saṅkhepakathā – yassa aniccākārato vuṭṭhānaṃ hoti, so adhimokkhabahulo saddhindriyassa tikkhabhāvena paṭhamamaggakkhaṇe saddhānusārī nāma hoti, majjhe chasu ṭhānesu saddhāvimutto. Aggaphalakkhaṇe paññāvimutto nāma hoti. Tathā yassa dukkhākārato vuṭṭhānaṃ hoti, tassa passaddhibahulatāya samādhindriyaṃ adhimattaṃ hoti dukkhupanisāya saddhāyapi tibbatarattā, dhuraniyamato ca. Sopi paṭhamamaggakkhaṇe saddhānusārī eva hoti, majjhe chasu ṭhānesu saddhāvimutto, ante paññāvimutto ca hoti. Yassa pana anattākārato vuṭṭhānaṃ hoti, so vedabahulo paññindriyassa tikkhabhāvena paṭhamamaggakkhaṇe dhammānusārī eva hoti, majjhe chasu ṭhānesu diṭṭhippatto, ante paññāvimutto eva hoti. Ime pana na aṭṭhavimokkhalābhino, aṭṭhavimokkhalābhī pana paṭhamamaggakkhaṇe saddhānusārī vā dhammānusārī vā siyā. Majjhe chasu ṭhānesu kāyasakkhī, pariyosāne ubhatobhāgavimuttoti.

Saṅkhārupekkhāñāṇaṃ.

1. Yaṃ taṃ vimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya ca paccayo hotīti vuttaṃ, taṃ panetaṃ saṅkhārupekkhāñāṇaṃ. Purimena ñāṇadvayenāti muñcitukamyatāpaṭisaṅkhānupassanāñāṇadvayena atthatoekaṃ, pavattiākārabhedato nānanti adhippāyo. Yathāvuttamatthaṃ aṭṭhakathāya, pāḷiyā ca sādhetuṃ 『『tenāhū』』tiādi vuttaṃ. Muñcitukamyatāmuñcanupāyakaraṇañāṇānipi saṅkhāresu udāsīnabhāveneva pavattanato saṅkhārupekkhāsamaññāneva hontīti vuttaṃ 『『idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhatī』』ti. Tena saṅkhārupekkhāvohāro muñcitukamyatādiñāṇasamudāyavisayoti dasseti.

780.Uppādādīnīti uppādapavattādiapadesena vutte saṅkhāre. Pariccajitukāmatāti tappaṭibandhachandarāgappahānena vissajjitukāmatā. Paṭisaṅkhānanti punappunaṃ tīraṇaṃ. Muñcitvāti nirālayabhāvāpattiyā apekkhāvissajjanavasena vissajjitvā. Avasāneti tathākaraṇassa uttarakālaṃ. Yāva nibbānasampakkhandanā na ijjhati, tāva vicinanepi udāsīnatāya ñāṇassa santānavasena pavattiṃ sandhāyāha 『『ajjhupekkhanaṃ santiṭṭhanā』』ti. Evanti ajjhupekkhanākārasāmaññato 『『muñcitukamyatā ca sā santiṭṭhanā cā』』ti vuttākārena.

781.Ime dhammāti ime ñāṇasaṅkhātā dhammā, ñāṇapariyāyo vā idha dhamma-saddo, tasmā imāni ñāṇānīti attho. Ekattāti ekasabhāvā.

777.Itaresūti saddhānusāriādipadesu. Saddhaṃ anusaratīti āgamanīyaṭṭhāne ṭhitaṃ saddhaṃ anugacchati. Yathā sā tikkhā sūrā ahosi , maggakkhaṇepi tadanurūpameva pavattetīti attho. Saddhāya vā anusaratīti saddhāya kāraṇabhūtāya saccapaṭivedhassa anurūpaṃ sarati gacchati, paṭipajjatīti attho. Dvīhipi atthavikappehi saddhāya adhimattataṃyeva vibhāveti. Dhammānusārīti etthāpi eseva nayo. Ubhatobhāgavimuttoti dvīhi bhāgehi dve vāre vimutto, rūpakāyato ca nāmakāyato ca vikkhambhanavasena, samucchedavasena ca vimuttoti attho. Arūpajjhānena rūpakāyato ca nāmakāyekadesato ca vimutto, ariyamaggena nāmakāyato vimuttoti ubhohi bhāgehi dve vāre vimuttattā ubhatobhāgavimutto. Pajānanto vimuttoti paṭhamajjhānaphassena vinā parijānanādippakārehi cattāri ariyasaccāni jānanto paṭivijjhanto tesaṃ kiccānaṃ matthakappattiyā niṭṭhitakiccatāya visesena muttoti vimutto.

Ayaṃ panettha nippariyāyato saṅkhepakathā – yassa aniccākārato vuṭṭhānaṃ hoti, so adhimokkhabahulo saddhindriyassa tikkhabhāvena paṭhamamaggakkhaṇe saddhānusārī nāma hoti, majjhe chasu ṭhānesu saddhāvimutto. Aggaphalakkhaṇe paññāvimutto nāma hoti. Tathā yassa dukkhākārato vuṭṭhānaṃ hoti, tassa passaddhibahulatāya samādhindriyaṃ adhimattaṃ hoti dukkhupanisāya saddhāyapi tibbatarattā, dhuraniyamato ca. Sopi paṭhamamaggakkhaṇe saddhānusārī eva hoti, majjhe chasu ṭhānesu saddhāvimutto, ante paññāvimutto ca hoti. Yassa pana anattākārato vuṭṭhānaṃ hoti, so vedabahulo paññindriyassa tikkhabhāvena paṭhamamaggakkhaṇe dhammānusārī eva hoti, majjhe chasu ṭhānesu diṭṭhippatto, ante paññāvimutto eva hoti. Ime pana na aṭṭhavimokkhalābhino, aṭṭhavimokkhalābhī pana paṭhamamaggakkhaṇe saddhānusārī vā dhammānusārī vā siyā. Majjhe chasu ṭhānesu kāyasakkhī, pariyosāne ubhatobhāgavimuttoti.

Saṅkhārupekkhāñāṇaṃ.

1. Yaṃ taṃ vimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya ca paccayo hotīti vuttaṃ, taṃ panetaṃ saṅkhārupekkhāñāṇaṃ. Purimena ñāṇadvayenāti muñcitukamyatāpaṭisaṅkhānupassanāñāṇadvayena atthatoekaṃ, pavattiākārabhedato nānanti adhippāyo. Yathāvuttamatthaṃ aṭṭhakathāya, pāḷiyā ca sādhetuṃ 『『tenāhū』』tiādi vuttaṃ. Muñcitukamyatāmuñcanupāyakaraṇañāṇānipi saṅkhāresu udāsīnabhāveneva pavattanato saṅkhārupekkhāsamaññāneva hontīti vuttaṃ 『『idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhatī』』ti. Tena saṅkhārupekkhāvohāro muñcitukamyatādiñāṇasamudāyavisayoti dasseti.

780.Uppādādīnīti uppādapavattādiapadesena vutte saṅkhāre. Pariccajitukāmatāti tappaṭibandhachandarāgappahānena vissajjitukāmatā. Paṭisaṅkhānanti punappunaṃ tīraṇaṃ. Muñcitvāti nirālayabhāvāpattiyā apekkhāvissajjanavasena vissajjitvā. Avasāneti tathākaraṇassa uttarakālaṃ. Yāva nibbānasampakkhandanā na ijjhati, tāva vicinanepi udāsīnatāya ñāṇassa santānavasena pavattiṃ sandhāyāha 『『ajjhupekkhanaṃ santiṭṭhanā』』ti. Evanti ajjhupekkhanākārasāmaññato 『『muñcitukamyatā ca sā santiṭṭhanā cā』』ti vuttākārena.

781.Ime dhammāti ime ñāṇasaṅkhātā dhammā, ñāṇapariyāyo vā idha dhamma-saddo, tasmā imāni ñāṇānīti attho. Ekattāti ekasabhāvā.

777.Itaresūti saddhānusāriādipadesu. Saddhaṃ anusaratīti āgamanīyaṭṭhāne ṭhitaṃ saddhaṃ anugacchati. Yathā sā tikkhā sūrā ahosi , maggakkhaṇepi tadanurūpameva pavattetīti attho. Saddhāya vā anusaratīti saddhāya kāraṇabhūtāya saccapaṭivedhassa anurūpaṃ sarati gacchati, paṭipajjatīti attho. Dvīhipi atthavikappehi saddhāya adhimattataṃyeva vibhāveti. Dhammānusārīti etthāpi eseva nayo. Ubhatobhāgavimuttoti dvīhi bhāgehi dve vāre vimutto, rūpakāyato ca nāmakāyato ca vikkhambhanavasena, samucchedavasena ca vimuttoti attho. Arūpajjhānena rūpakāyato ca nāmakāyekadesato ca vimutto, ariyamaggena nāmakāyato vimuttoti ubhohi bhāgehi dve vāre vimuttattā ubhatobhāgavimutto. Pajānanto vimuttoti paṭhamajjhānaphassena vinā parijānanādippakārehi cattāri ariyasaccāni jānanto paṭivijjhanto tesaṃ kiccānaṃ matthakappattiyā niṭṭhitakiccatāya visesena muttoti vimutto.

Ayaṃ panettha nippariyāyato saṅkhepakathā – yassa aniccākārato vuṭṭhānaṃ hoti, so adhimokkhabahulo saddhindriyassa tikkhabhāvena paṭhamamaggakkhaṇe saddhānusārī nāma hoti, majjhe chasu ṭhānesu saddhāvimutto. Aggaphalakkhaṇe paññāvimutto nāma hoti. Tathā yassa dukkhākārato vuṭṭhānaṃ hoti, tassa passaddhibahulatāya samādhindriyaṃ adhimattaṃ hoti dukkhupanisāya saddhāyapi tibbatarattā, dhuraniyamato ca. Sopi paṭhamamaggakkhaṇe saddhānusārī eva hoti, majjhe chasu ṭhānesu saddhāvimutto, ante paññāvimutto ca hoti. Yassa pana anattākārato vuṭṭhānaṃ hoti, so vedabahulo paññindriyassa tikkhabhāvena paṭhamamaggakkhaṇe dhammānusārī eva hoti, majjhe chasu ṭhānesu diṭṭhippatto, ante paññāvimutto eva hoti. Ime pana na aṭṭhavimokkhalābhino, aṭṭhavimokkhalābhī pana paṭhamamaggakkhaṇe saddhānusārī vā dhammānusārī vā siyā. Majjhe chasu ṭhānesu kāyasakkhī, pariyosāne ubhatobhāgavimuttoti.

Saṅkhārupekkhāñāṇaṃ.

1. Yaṃ taṃ vimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya ca paccayo hotīti vuttaṃ, taṃ panetaṃ saṅkhārupekkhāñāṇaṃ. Purimena ñāṇadvayenāti muñcitukamyatāpaṭisaṅkhānupassanāñāṇadvayena atthatoekaṃ, pavattiākārabhedato nānanti adhippāyo. Yathāvuttamatthaṃ aṭṭhakathāya, pāḷiyā ca sādhetuṃ 『『tenāhū』』tiādi vuttaṃ. Muñcitukamyatāmuñcanupāyakaraṇañāṇānipi saṅkhāresu udāsīnabhāveneva pavattanato saṅkhārupekkhāsamaññāneva hontīti vuttaṃ 『『idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhatī』』ti. Tena saṅkhārupekkhāvohāro muñcitukamyatādiñāṇasamudāyavisayoti dasseti.

780.Uppādādīnīti uppādapavattādiapadesena vutte saṅkhāre. Pariccajitukāmatāti tappaṭibandhachandarāgappahānena vissajjitukāmatā. Paṭisaṅkhānanti punappunaṃ tīraṇaṃ. Muñcitvāti nirālayabhāvāpattiyā apekkhāvissajjanavasena vissajjitvā. Avasāneti tathākaraṇassa uttarakālaṃ. Yāva nibbānasampakkhandanā na ijjhati, tāva vicinanepi udāsīnatāya ñāṇassa santānavasena pavattiṃ sandhāyāha 『『ajjhupekkhanaṃ santiṭṭhanā』』ti. Evanti ajjhupekkhanākārasāmaññato 『『muñcitukamyatā ca sā santiṭṭhanā cā』』ti vuttākārena.

781.Ime dhammāti ime ñāṇasaṅkhātā dhammā, ñāṇapariyāyo vā idha dhamma-saddo, tasmā imāni ñāṇānīti attho. Ekattāti ekasabhāvā.

我來 譯這段巴利文: 777. "在其餘的"即指隨信行等詞。"隨信行"意為追隨信仰,即立於可到達之處而追隨信仰。其意為:正如那信仰銳利有力,在道之剎那也如是運作。或者"以信仰而隨行"是以信仰為因而契合于真理證悟而行進、前進的意思。這兩種解釋都顯示了信仰的殊勝。關於"隨法行"也是同樣的道理。"俱分解脫"意為從兩個部分兩次解脫,即從色身和名身以壓制力和斷除力而解脫的意思。以無色禪從色身和部分名身解脫,以聖道從名身解脫,因為從兩個部分兩次解脫故稱俱分解脫。"了知而解脫"意為:離開初禪觸等而以了知等方式知曉、通達四聖諦,由於其作用達到頂點、完成任務而特別解脫,故稱解脫。 這裡簡要說明無比喻的要義:從無常相而出起者,以信根銳利而偏重於勝解,在初道剎那稱為隨信行者,在中間六處為信解脫,在最高果位時稱為慧解脫。同樣,從苦相而出起者,以輕安為主而定根殊勝,因為以苦為緣而信也更為強烈,且由確定的主導。此人在初道剎那也是隨信行者,在中間六處為信解脫,最後為慧解脫。從無我相而出起者,以智為主而慧根銳利,在初道剎那即是隨法行者,在中間六處為見至,最後即為慧解脫。這些人不是八解脫的獲得者,而八解脫的獲得者在初道剎那或為隨信行或為隨法行,在中間六處為身證,最後為俱分解脫。 行舍智。 778. 所說的"成為解脫門而成為七種聖者差別的緣"即是這行舍智。"以前二智"即欲脫智和審察智這兩智,意思是實質上是一個,但在運作形態上有差異。爲了以註釋書和聖典證明上述意思,故說"因此他們說"等。欲脫智和尋求解脫方便智也因為以對諸行無關心的方式運作而都稱為行舍,故說"此行舍智一個而得三名"。由此顯示行舍之名是指欲脫智等諸智的總稱。 780. "生起等"是指以生起、運作等名稱所說的諸行。"欲捨棄"是指以斷除對此的欲貪而想要捨棄。"審察"是指一再地觀察。"解脫"是指以達到無執著而捨棄期待的方式而舍離。"最後"是指如此作之後的時期。只要未能趣入涅槃,即使在觀察時也因智的無關心而相續運作,所以說"旁觀、安住"。"如是"是指從旁觀狀態的共同性而說"欲脫和安住"的方式。 781. "這些法"是指這些稱為智的法,或者這裡"法"字是智的同義詞,因此意思是這些智。"一性"是指同一本質。

782.Vuṭṭhānagāminī hoti vuṭṭhānagamanato. Saṅkhārupekkhādiñāṇattayassāti saṅkhārupekkhānulomagotrabhusaññitassa ñāṇattayassa. Kiccavasena pavattiṭṭhānavasenapi lokiyañāṇānaṃ upari ṭhitattā vuttaṃ 『『uttamabhāvaṃ pattattā』』ti. Nimittabhūtatoti vipassanāya ārammaṇabhūtato khandhapañcakato. Tenāha 『『abhiniviṭṭhavatthuto』』ti. Tañhi vipassanāya gocarakaraṇasaṅkhātena abhinivesena abhiniviṭṭhavatthunti pavuccati. Taṃ panetaṃ sasantatipariyāpannampi parato diṭṭhitāya 『『bahiddhā』』ti vuttaṃ. Tadeva hi 『『bahiddhā sabbanimittānī』』ti tattha tattha vuccati. Ajjhattapavattatoti sasantāne micchādiṭṭhipavattanaādito, tadanuvattakakilesakkhandhehi ca. Tañhi sasantatiyaṃ kilesappavattabhāvato, tannimittaṃ asati maggabhāvanāya uppajjanakaupādinnakkhandhapavattabhāvato ca tathā vuttaṃ. Vuṭṭhahanañca nesaṃ ārammaṇākaraṇaṃ, āyatiṃ anuppattidhammatāpādanañca. Ghaṭiyati attano anantarameva maggasamuppattito.

783.Tatrāti tasmiṃ 『『abhiniviṭṭhavatthuto vuṭṭhahanato』』ti saṅkhepavacane. Ajjhattabahiddhā rūpārūpapapañcakkhandhalakkhaṇattayavasena ayaṃ mātikā uddeso. Ajjhattaṃ abhinivisitvāti sasantatipariyāpannesu khandhesu vipassanaṃ paṭṭhapetvā. 『『Ajjhattā vuṭṭhātī』』ti idaṃ vuṭṭhānagāminiyā ajjhattadhammārammaṇattā pariyāyato vuttaṃ, nippariyāyato pana maggo sabbatopi vuṭṭhāti. Bahiddhā vuṭṭhātītiādīsupi eseva nayo. Ekappahārenāti ekajjhaṃ, taṃ pana ajjhattādivibhāgaṃ akatvā 『『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti (dī. ni. 1.298; saṃ. ni. 5.1081; mahāva. 16; paṭi. ma. 2.30) avibhāgena vuṭṭhānagāminiyā pavattivasena veditabbaṃ, tayidaṃ satthu sammukhā desanānusārena ñāṇaṃ pesentassa ñāṇuttarassa sambhavatīti vadanti.

784.Suddhaajjhattadassanamatteneva maggavuṭṭhānaṃ na hoti mamaṃkāravatthunopi pariññeyyattā maggasaṅkhātaṃ vuṭṭhānaṃ, maggena vā vuṭṭhānaṃ maggavuṭṭhānaṃ.

785.Rāsiṃ katvāti bhūtupādāyavasena duvidhaṃ antarabhedavasena anekabhedampi 『『ruppanaṭṭhena rūpa』』nti piṇḍato gahetvā. Yathā rūpe vipassanābhiniveso yebhuyyena vipassanāyānikassa, evaṃ arūpe vipassanābhiniveso yebhuyyena samathayānikassa hoti. Abhinivesoti ca vipassanāya pubbabhāge kattabbanāmarūpaparicchedo veditabbo. Tasmā paṭhamaṃ rūpapariggaṇhanaṃ rūpe abhiniveso. Esa nayo sesesupi.

786.Yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti kāmaṃ udayabbayapariggaṇhanaṃ abhinivesoti dassitaṃ, yathāupaṭṭhite pana rūpārūpadhamme, tesañca paccaye pariggahetvā saṅkhepeneva vipassanāñāṇaṃ cārento ñāṇuttaro yathānisinnova ñāṇapaṭipāṭiyā khippameva saccāni paṭivijjhanto ekappahārena pañcahi khandhehi vuṭṭhāti nāma. Aññathā ekeneva lokiyacittena pañcannaṃ khandhānaṃ pariggahaparijānanādīnaṃ asambhavato. Na hi sanidassanasappaṭighādiṃ ekajjhaṃ ārammaṇaṃ kātuṃ sakkā. Yassa pana ekavāraṃ ñāṇena phassitaṃ, puna taṃ phassitabbameva, tādisassa vasena vuttanti vadanti.

我來翻譯這段巴利文： 782. 因為從[所緣]出起而成為出起道。"三種智"即指行舍、隨順和種姓這三智。因為在作用和運作處所方面都超過世間智,所以說"因達到最上狀態"。"成為相"是指成為觀察的所緣的五蘊。因此說"從已經專注的事物"。那即是以觀察的所緣化為境界這樣的專注而稱為已專注的事物。雖然那包含在自相續中,但因為被視為外在而說"外"。因為那在諸處都被稱為"外在的一切相"。"從內在運作"是指從自相續中邪見等的運作,以及從隨順於此的煩惱蘊。因為那在自相續中是煩惱運作的狀態,且因為在未修道時是引生所執取蘊運作的狀態,所以如此說。對它們的出起是不再作為所緣,且使其達到未來不生之性。因為在自己之後立即生起道而結合。 783. "此中"即在"從已專注的事物出起"這簡略語中。這是關於內外、色無色、戲論、五蘊、三相的綱要列舉。"內在專注"即在自相續所攝的諸蘊中開始觀察。"從內出起"這是就出起道以內法為所緣而方便說的,但無方便說時道是從一切處出起。在"從外出起"等中也是同樣的道理。"一次"即同時,這應當依不作內外等區分而以"凡是集起法,一切皆是滅法"這樣不分別的出起道運作來理解,他們說這對在佛前依教說而送智的上智者是可能的。 784. 僅以見純內是不能成為道出起,因為我執事物也需要遍知。稱為道的出起,或由道而出起即是道出起。 785. "集為一堆"即依界和所造而為二類,依中間差別雖有多類,也以"以變壞義為色"而總括攝取。如同觀行者主要是對色作觀察專注,同樣止行者主要是對無色作觀察專注。"專注"應當理解為在觀察之前應作的名色辨別。因此首先把握色是對色的專注。對其餘的也是這個道理。 786. "凡是集起法,一切皆是滅法",雖然顯示把握生滅是專注,但對上智者,把握已現起的色無色法及其諸緣后,簡略地運用觀智,如其所坐而依智的次第很快地通達諸諦,稱為一次從五蘊出起。否則以一個世間心不可能把握、遍知等五蘊。因為不能同時把有見有對等作為所緣。他們說,對於一次以智觸及后還需要再觸及者,是就那樣的人而說的。

1. Ettha ca abhiniveso akāraṇaṃ vuṭṭhānameva pamāṇaṃ, tasmā heṭṭhā vuttavimokkhaariyapuggalavibhāgāpi vuṭṭhānavasena sambhavantīti dassetuṃ 『『ettha ca yopī』』tiādi āraddhaṃ. Tattha tayopi janāti vuṭṭhānavasena bhede asatipi abhinivesavaseneva laddhaṃ bhedaṃ gahetvā vuttaṃ.

789.Saddhiṃpurimapacchimañāṇehīti bhayatupaṭṭhānādipurimañāṇehi ceva gotrabhuādipacchimañāṇehi ca saha. Uddānanti uddeso.

Yattha katthaci…pe… vaṭṭeyyuṃ taṃtaṃñāṇaṭṭhāniyassa upamāvatthuno labbhanato. Imasmiṃ pana ṭhāneti imasmiṃ vuṭṭhānagāminivipassanāpadese. Sabbanti sabbaṃ ñāṇaṃ, sabbaṃ vā ñāṇakiccaṃ pākaṭaṃ hoti vemajjhe ṭhatvā vibhāviyamānattā. Vuttā visuddhikathāyaṃ.

790.Nilīyitvāti upavisitvā. Parāmasitvāti vīmaṃsitvā.

Gayhupagaṃ adisvāti gahaṇayoggaṃ niccasārādiṃ adisvā. Cittassa vaṅkabhāvakarānaṃ māyādīnaṃ suṭṭhu vikkhambhanena anulomassa ujukasākhāsadisatā. Nibbānālocanato gotrabhuñāṇassa uddhaṃ ullokanasadisatā. Appatiṭṭhe nibbāne patiṭṭhitattā maggañāṇassa ākāse uppatanasadisatā.

791.Sappavissajjanaṃ viya gotrabhuñāṇaṃ sabbasaṅkhāragataṃ vissajjitvā nibbānassa ālambanato. Āgatamaggaṃ olokentassa ṭhānaṃ viya maggañāṇaṃ asammohapaṭivedhavasena attanopi dassanato. Abhayaṭṭhāne ṭhānanti abhayaṭṭhānaṃ sampattamāha, na tassa pāpuṇapaṭipattiṃ.

1. Attatthādīnaṃ anavabujjhanato 『『ahaṃ, mamā』』ti gahaṇassa niddokkamanasadisatā. Muñcitukamyatāggahaṇeneva paṭisaṅkhā santiṭṭhanāpi gahitā. Tissannampi tāsaṃ saṃsārato nikkhamanādhimuttatāya nikkhamanamaggolokanasadisatā. Magge diṭṭhe maggapaṭipatti viya anulome siddhe maggo siddho evāti anulomassa maggadassanasadisatā. Saṅkhāranimittato nikkhantattā ādittagharato nikkhamanaṃ viya gotrabhuñāṇaṃ. Vegenagamanaṃviya maggañāṇaṃ vissajjetabbagahetabbapadesesu sādhanakiccavisesayogato.

2. Parato na mamāyitabbato ca passitabbānaṃ khandhānaṃ 『『ahaṃ, mamā』』ti gahaṇassa rājagoṇānaṃ sakagahaṇasadisatā vuttā.

3. Sabhaye abhayadassanahetutāya khandhānaṃ 『『ahaṃ, mamā』』ti gahaṇassa yakkhiniyā saṃvāsasadisatā. Susānavijahanaṃ viya saṅkhārasusānaṃ vijahitvā nibbānārammaṇavasena pavattaṃ gotrabhu.

795.Puttagiddhinīti puttavacchalā. Ottappamānāti sārajjayamānā. Oḷārikaoḷārikalobhakkhandhādivikkhambhanena saṅkhārapariccajanato anulomassa tattheva dārakoropanasadisatā.

796.Vuṭṭhānagāminiyā…pe… dassanatthaṃ vuttā, na purimāsu viya bhayatupaṭṭhānādīsu ṭhitassa bhāyanādiākāradassanatthanti adhippāyo. Aparāparuppattito, cirānubandhato, dussahato ca vaṭṭadukkhasadisaṃ jighacchādukkhanti āha 『『saṃsāravaṭṭajighacchāyā』』ti. Kāyagatāsati eva bhojanaṃ kāyagatāsatibhojanaṃ. Sā panettha maggasampayuttā sammāsati kāyānupassanādikiccasādhanavasena amatarasaparibhogatāya ca 『『amatarasaṃ kāyagatāsatibhojana』』nti vuttā. Tenāha bhagavā 『『amataṃ te, bhikkhave, paribhuñjanti, ye kāyagatāsatiṃ paribhuñjantī』』tiādi (a. ni.

我來翻譯這段巴利文： 788. 此中專注不是原因,出起才是標準,因此爲了顯示前面所說的解脫和聖者差別也是依出起而有,故開始說"此中若有"等。其中"三種人"是雖然依出起沒有差別,但取其依專注而得的差別而說的。 789. "連同前後諸智"即與怖畏現起等前面的諸智以及種姓等後面的諸智一起。"總說"即概要。 "在任何處...等"因為可以獲得與每一智相應的譬喻事物。"在此處"即在此出起道觀察的論述中。"一切"即一切智,或一切智的作用變得明顯,因為站在中間而說明。在清凈道說。 790. "坐下"即安坐。"觸控"即考察。 "不見可取"即不見常實等可執取的。因為善加鎮伏使心成為曲性的詭詐等,隨順智如直樹枝。因為觀看涅槃,種姓智如向上仰望。因為安立於無所立的涅槃,道智如飛向虛空。 791. 種姓智如放蛇,因為捨棄一切行而緣取涅槃。道智如觀察來路處,因為以無癡通達而自見。"立於無畏處"說的是已達到無畏處,不是達到它的行道。 792. 因為不了知自利等,所以"我、我所"執取如睡著。以欲脫攝取也包含了審察和安住。這三者因為傾向出離輪迴,如觀察出離之道。如見道而行道,隨順成就則道也成就,所以隨順如見道。種姓智因為離開行相,如從火宅出來。道智如快速行進,因為在應舍應取處具有特殊成就作用。 793. 因為不應執著為我所,所以說諸蘊當見為"我、我所"執取,如王牛的自執。 794. 因為在可怖中見無怖的原因,所以諸蘊的"我、我所"執取如與女夜叉同居。種姓以涅槃為所緣而運作,如離開墓地,即離開行的墓地。 795. "愛子"即疼愛兒子。"慚愧"即羞怯。因為鎮伏粗重的貪蘊等而捨棄諸行,所以隨順如把嬰兒放在那裡。 796. 爲了顯示出起道...等而說,意思是不像前面那樣爲了顯示住于怖畏現起等的怖畏等狀態。因為一再生起、長期相續、難忍受,所以輪迴苦如飢餓之苦,因此說"輪迴輪轉的飢餓"。身念住即是食物,稱為身念住食物。這裡它是與道相應的正念,因為以身隨觀等作用成就及以享受不死味的方式,所以說"不死味的身念住食物"。因此世尊說:"諸比丘,享受身念住者即是享受不死"等。

1.600).

Phalarasāmalakasiṅgīveramuggamāsādi anekaṅgasambhāraṃ.

Kapaṇāseribhāvādikaraṇena taṇhāsinehassa sītasadisatā. Maggatejanti ariyamaggasaṅkhātaṃ indaggiṃ.

Rāgaggiādayo ekādasaggī vūpasamanti etthāti ekādasaggivūpasamaṃ, nibbānaṃ.

Andhakāraparetoti caturaṅgasamannāgatena andhakārena kiñci attatthaṃ vā paratthaṃ vā kātuṃ asakkuṇeyyabhāvena abhibhūto. Ñāṇamayo āloko etissāti ñāṇālokā, maggabhāvanā.

Amatabhūtaṃ , amatabhāvasādhakaṃ vā osadhaṃ amatosadhaṃ, nibbānaṃ. Heṭṭhā attanā vuttameva saṅkhārupekkhābyāpāraṃ nigamanavasena dassento 『『tena vutta』』ntiādimāha.

我來翻譯這段巴利文： 果味、油蔓菁、姜、綠豆、豆類等眾多材料。 因為使人成為貧窮、乞食等狀態,所以渴愛的潤澤如寒冷。"道火"即稱為聖道的帝釋火。 因為在此平息貪火等十一火,所以稱為十一火平息,即涅槃。 "被黑暗籠罩"即被具足四支的黑暗所制服,以至於不能做任何自利或利他的事。"智光"即道修習,因為它有由智慧構成的光明。 "不死藥"即涅槃,是不死的,或成就不死性的藥。說"因此說"等,是以結論的方式顯示前面自己所說的行舍的作用。 provided by EasyChat

1. Nirālayatāya taṇhāvasena bhavādīsu avisaṭajjhāsayo hutvā tato saṅkucitacitto patilīnabhāvena carati pavattatīti patilīnacaro, tassa patilīnacarassa. Saṃsāre bhayassa ikkhanatāya bhikkhuno kāyacittavivekasiddhiyā vivittamāsanaṃ bhajamānassa. Sāmaggiyanti yuttaṃ, patirūpanti attho. Bhavaneti kāmabhavādike tividhepi bhave. So hi idha bhavanaṭṭhena bhavanti vutto. Na dassayeti anuppajjanavasena na dasseyya. Tassa taṃ adassanaṃ sāmaggiyanti buddhādayo ariyā āhūti yojanā.

Niyametvāti niyataṃ ekaṃsikaṃ katvā. Bojjhaṅgavisesaṃ, maggaṅgavisesaṃ, jhānaṅgavisesaṃ, paṭipadāvisesaṃ, vimokkhavisesanti visesasaddo paccekaṃ yojetabbo. Visesanti chasattabhāvo sattaṭṭhabhāvo pañcādibhāvoti imaṃ yathākkamaṃ bojjhaṅgādīnaṃ ariyamagge labbhamānabhedaṃ. Pādakajjhānanti maggassa āsannavuṭṭhānagāminiyā vipassanāya padaṭṭhānabhūtaṃ jhānaṃ. Vipassanāya ārammaṇabhūtāti maggāsannāya eva vuṭṭhānagāminiyā vipassanāya gocarabhūtā vipassitā. Puggalajjhāsayoti ubhinnaṃ bhede sati vipassakassa ajjhāsayo. Ettha ca paṭhamaṃ kecīti vutto tipiṭakacūḷanāgatthero. Dutiyaṃ kecīti vutto moravāpīvāsimahādattatthero. Tatiyaṃ kecīti vutto tipiṭakacūḷābhayatthero.

Tesampi vādesu ayaṃ pubbabhāgavuṭṭhānagāminivipassanā niyametiyevāti veditabbā. Kasmā? Vipassanāniyameneva hi paṭhamattheravādepi apādakapaṭhamajjhānapādakamaggā paṭhamajjhānikāva honti, itare ca dutiyajjhānikādimaggā pādakajjhānavipassanāniyamehi taṃtaṃjhānikāva tato tato dutiyādipādakajjhānato uppannassa saṅkhārupekkhāñāṇassa pādakajjhānātikkantānaṃ aṅgānaṃ asamāpajjitukāmatāvirāgabhāvanābhāvato, itarassa ca atabbhāvato. Yathā hi maggāsannāya vipassanāya somanassasahagatatte maggassa paṭhamādijhānikatā ca upekkhāsahagatatte pañcamajjhānikatā eva ca hoti, tato ca bojjhaṅgādīnaṃ visesoti tesaṃ niyamane āsannakāraṇaṃ, padhānakāraṇañca vuṭṭhānagāminivipassanā, na evaṃ pādakajjhānādayo. Yasmā pana pādakajjhānena vinā vipassanāva imaṃ yathāvuttavisesaṃ niyametuṃ na sakkoti, vuttanayena pana padhānakāraṇaṃ hotiyeva, tasmā 『『vuṭṭhānagāminivipassanāva niyametī』』ti avatvā 『『vuṭṭhānagāminivipassanā niyametiyevā』』ti vuttaṃ. Evaṃ sesavādesupi vipassanāniyamo yathāsambhavaṃ yojetabbo. Yathā hi pādakajjhānātikkantānaṃ aṅgānaṃ asamāpajjitukāmatāvirāgabhāvanābhūtā vuṭṭhānagāminivipassanā adhiṭṭhānabhūtena pādakajjhānena āhitavisesā maggassa bojjhaṅgādivisesaniyāmikā hoti, evaṃ ārammaṇabhūtasammasitajjhānātikkantānaṃ aṅgānaṃ jigucchanākāravirāgabhāvanābhūtā sammasitajjhānena āhitavisesā, ubhayasabbhāve ajjhāsayavasena tato aññatarena āhitavisesā ca vuṭṭhānagāminivipassanā maggassa bojjhaṅgādivisesaṃ niyametīti.

我來翻譯這段巴利文： 797. "隱遁行者"即因無執著而不以渴愛散佈于諸有等中的意樂,從此心收縮而以隱遁方式行進運作,即此隱遁行者。"比丘"因為在輪迴中見怖畏,以成就身心遠離而親近寂靜住處。"相應"即合適,意思是適當。"有"即欲有等三有。這裡以有的意義說為有。"不顯現"即以不生起的方式不顯現。其結構是:諸佛等聖者說他的那不顯現是相應的。 "決定"即確定、一向。"特殊"一詞應分別配合覺支特殊、道支特殊、禪支特殊、行道特殊、解脫特殊。"特殊"即六七性、七八性、五等性,這是按次序說覺支等在聖道中獲得的差別。"基礎禪"即作為道的近分出起觀的基礎的禪。"成為觀察的所緣"即僅成為道近分出起觀的境界所觀察。"人的意樂"即在兩種差別時觀行者的意樂。此中"有些人"第一說是指三藏小龍長老。"有些人"第二說是指摩羅婆毗住處大達長老。"有些人"第三說是指三藏小無畏長老。 應當瞭解在他們的諸說中,這前分出起觀也是決定的。為什麼?因為僅依觀察的決定,在第一長老說中,無基礎和初禪基礎的道也是初禪性的,其餘二禪等性的道也依基礎禪和觀察的決定而是各自禪性的,因為從那第二等基礎禪生起的行舍智對超過基礎禪的支分沒有不欲入定和離染修習,且其他也無。如同近道觀的喜俱性而道是初禪等性,舍俱性而僅是第五禪性,且由此而有覺支等的特殊,如是在它們的決定中,近因和主因是出起觀,而不如是基礎禪等。但因為沒有基礎禪,觀察本身不能決定這如前所說的特殊,但依所說方式而確實是主因,所以不說"僅出起觀決定",而說"出起觀確實決定"。如是在其餘諸說中也應當依可能配合觀察的決定。如同對超過基礎禪的支分是不欲入定和離染修習的出起觀,以基礎禪為所依而具特殊性,成為道的覺支等特殊的決定者,同樣對超過所觀察禪的支分是厭惡相和離染修習的[觀察],以所觀察禪而具特殊性,在兩者俱有時依意樂而以其中之一具特殊性的出起觀決定道的覺支等特殊。

798.Tatra tasmiṃ bojjhaṅgādivisesaniyamane. Ajhānalābhī suddhavipassanāyānikova sukkhavipassako. So hi jhānasinehena vipassanāya asiniddhabhāvato sukkhā lūkhā vipassanā etassāti sukkhavipassakoti vuccati. Pakiṇṇakasaṅkhāreti pādakajjhānato aññe saṅkhāre. Tena pādakajjhānasaṅkhāresu sammasitesu vattabbameva natthīti dasseti. 『『Paṭhamaṃ jhānaṃ pādakaṃ katvā』』ti hi vuttaṃ. Ettha ca sukkhavipassakādiggahaṇaṃ vipassanāniyamassa ekantikabhāvadassanatthaṃ. Na hi vuṭṭhānagāminiṃ vinā kevalaṃ pādakajjhānādayo niyamahetū diṭṭhā, vuṭṭhānagāminī pana pādakajjhānādīnaṃ abhāvepi sukkhavipassakādīnaṃ maggassa paṭhamajjhānikabhāvahetu, tasmā sā bojjhaṅgādivisesaniyamane ekantikahetūti. Idāni yathāvuttamatthaṃ pākaṭataraṃ kātuṃ 『『tesaṃ hī』』tiādi vuttaṃ. Ayaṃ visesoti ayaṃ jhānādīnaṃ caturaṅgikādiviseso, na pubbe viya vipassanāniyameneva, atha kho pādakajjhānaniyamena ceva vipassanāniyamena ca. Tesampīti pañcakanaye dutiyatatiyacatutthajjhānāni pādakāni katvā uppāditamaggānampi. 『『Āsannapadese』』ti iminā vipassakena antarantarā paviṭṭhasamāpattiyā vasena ayaṃ viseso natthīti dasseti.

799.Tatrāpicāti dutiyattheravādepi. Taṃtaṃsamāpattisadisatā taṃtaṃsammasitasaṅkhāravipassanāniyamehi hoti. Tatrāpi hi vipassanā taṃtaṃvirāgāvirāgabhāvanābhāvena somanassasahagatā, upekkhāsahagatā ca hutvā jhānaṅgādiniyamaṃ maggassa karotīti evaṃ vipassanāniyamo vuttanayeneva veditabbo.

800.Tanti taṃtaṃjhānasadisabhavaṃ. Svāyamattho pādakajjhānasammasitajjhānupanissayehi vinā ajjhāsayamattena asijjhanaṃ upanissayena vinā saṅkappamattena sakadāgāmiphalādīnaṃ asijjhanadīpakena nandakovādena dīpetabbo. Tattha hi yathā sotāpannāyapi paripuṇṇasaṅkappataṃ vadantena bhagavatā 『『yassa yassa upanissayo atthi, tassa tasseva ajjhāsayo niyāmako, nāññassā』』ti tena tena paripuṇṇasaṅkappatā hoti, na tato paraṃ, saṅkappasabbhāve satipi asijjhanatoti ayamattho dīpito, evamidhāpi yassa yassa dutiyādijhānikassa maggassa yathāvutto upanissayo atthi, tassa tasseva ajjhāsayo niyāmako, nāññassa satipi tasmiṃ asijjhanato. Imasmiṃ pana vāde pādakasammasitajjhānupanissayasabbhāve ajjhāsayo ekantena hoti taṃtaṃphalūpanissayasabbhāve taṃtaṃsaṅkappo viyāti tadabhāvābhāvato 『『ajjhāsayo niyametī』』ti vuttaṃ. Etthāpīti tatiyattheravādepi. Vuttanayenevāti 『『yato yato samāpattito vuṭṭhāyā』』tiādinā vuttanayena. Tasmā 『『tatrāpi hi vipassanā』』tiādinā idha vuttanayena tadattho veditabbo.

我來幫您直譯這些巴利文： 798. 在此，關於覺支等特殊規定。未得禪那者純觀行者即是干觀行者。他因為缺少禪那的滋潤，觀慧乾燥粗糙，所以稱為干觀行者。其他行法是指除了基礎禪那之外的諸行。這表明在已經觀察基礎禪那諸行之後，就沒有其他需要說明的了。因為經中說"以初禪為基礎"。這裡提到干觀行者等，是爲了顯示觀慧規定的必然性。因為未見到除了導向出起觀之外，僅僅基礎禪那等能作為決定因；而導向出起觀即使在沒有基礎禪那等的情況下，也能作為干觀行者等人的道初禪性的因，因此它在覺支等特殊規定中是必然因。現在爲了使上述義理更加明顯，所以說"對於他們"等等。這個特殊性是指禪那等四支等的特殊性，不像之前那樣僅僅由觀慧決定，而是由基礎禪那決定以及觀慧決定。"對於他們也"是指在五分法中以第二、第三、第四禪為基礎而生起的諸道。通過"在鄰近處"這句話顯示，對於觀行者來說，就中間所入定的情況而言，並沒有這種特殊性。 799. "在此也"是指在第二長老的說法中也是。與各種等至相似性是由各種所觀察的諸行及觀慧決定而成。因為在這裡觀慧也是通過對各種離染與不離染的修習，而成為具喜或具舍，從而決定道的禪支等，如此觀慧的決定應當依照已說的方式來理解。 800. "那個"是指與各種禪那相似的狀態。這個道理應當用難陀教誡來說明，該教誡顯示若無基礎禪那和所觀察禪那的依止，僅憑志向是不能成就的，就像沒有依止，僅憑思惟不能證得一來果等。在那裡，世尊對已具足思惟的預流果聖者說："誰有這樣的依止，誰就有這樣的志向決定，而非其他"，由此顯示是由各自的具足思惟而成就，不能超越，即使有思惟也不能成就的道理。同樣在這裡，對於第二禪等的道，誰有如上所說的依止，誰就有決定的志向，而非其他，即使有此志向也不能成就。在這種說法中，當有基礎和所觀察禪那的依止時，志向必然存在，就像有各種果的依止時必有各種思惟一樣，因為無此則無彼，所以說"志向決定"。"在這裡也"是指在第三長老的說法中也是。"如前所說"是指應當依照"從任何等至出起"等所說的方式。因此，其義應當依照這裡所說的"因為在此觀慧"等方式來理解。

1. Evaṃ vipassanāya bojjhaṅgādiniyāmikataṃ dassetvā idāni paṭipadādiniyāmikataṃ dassento 『『sace panāya』』ntiādimāha. Tattha ayanti saṅkhārupekkhā vuttā. Sāpi hi kāmaṃ 『『imaṃ vāraṃ rocesu』』nti ettha kalāpasammasanāvasāne udayabbayānupassanāya pavattamānāya uppannassa vipassanupakkilesassa tikkhattuṃ vikkhambhanena kicchatāvāraṃ dukkhāpaṭipadāti rocesunti vadanti, aṭṭhakathāyaṃ pana 『『vipassanāñāṇe tikkhe sūre pasanne vahante uppannaṃ vipassanānikantiṃ dukkhena kasirena kilamanto pariyādiyatī』』ti vuttattā pubbabhāge muñcitukamyatādibhāvena pavattamānā saṅkhārupekkhā attano paṭipakkhe kicchena kasirena vikkhambhentī dukkhāpaṭipadāpakkheyeva tiṭṭhatīti. Tenāha 『『ādito kilese vikkhambhayamānā』』tiādi. Keci pana 『『yena ñāṇena vipassanupakkilesā vikkhambhitā, tena saddhiṃ idaṃ ñāṇaṃ ekattanayavasena ekaṃ katvā 『ādito kilese vikkhambhayamānā』ti vutta』』nti vadanti. Sappayogenāti cittappayogasaṅkhātena saussāhanena. Sasaṅkhārenāti tasseva vevacanaṃ. Ubhayenāpi vikkhambhanassa kicchasiddhimeva vadati. Vipariyāyenāti adukkhena appayogena asaṅkhārena. Maggasaññitaṃ icchitaṭṭhānaṃ anugantvā parivasati vippavasati etthāti parivāso, vipassanā parivāso etassa atthīti vipassanāparivāso, maggapātubhāvo, taṃ pana sīghaṃ kurumānā khippābhiññā nāma hotīti vuttaṃ 『『saṇika』』nti. Kurumānā ayaṃ saṅkhārupekkhāti yojanā. Yato maggo āgacchati, taṃ āgamanīyaṭṭhānaṃ, tasmiṃ āgamanīyaṭṭhāne. Maggassa pabhavaṭṭhāne ṭhatvā nāmaṃ detīti sambandho. Dukkhāpaṭipadādandhābhiññādivipassanānayo añño, añño eva maggoti āha 『『attano attano maggassā』』ti. Tena āgamanato laddhanāmena 『『dukkhāpaṭipadā dandhābhiññā』』tiādīni cattāri nāmāni labhati. Na hi maggassa sarasato edisaṃ nāmaṃ atthi.

Sā panāyaṃ vuttappabhedā paṭipadā. Nānā hotīti visuṃ visuṃ hoti. Ekassa bhikkhuno catūsupi maggesu ekāva hotīti niyamo natthi calanato. Ahesunti vuttaṃ, amhākaṃ bhagavantaṃ sandhāya hontīti pana vattabbaṃ. Sabbesampi hi sammāsambuddhānaṃ cattāropi maggā sukhāpaṭipadā khippābhiññāva hontīti. Paṭipadāpasaṅgena adhipatimpi dassetuṃ 『『yathā cā』』tiādi vuttaṃ. Adhipatayoti chandādiadhipatayo. Pubbābhisaṅkhārānurūpañhi maggo paccekaṃ chandādhipateyyo vā hoti vīriyādīsu aññatarādhipateyyo vā, na kassaci niyamo atthi. Tenāha 『『kassaci bhikkhuno』』tiādi.

我來 譯這段巴利文： 801. 如此顯示了觀慧對覺支等的決定性之後，現在為顯示對道等的決定性而說"如果這個"等。其中"這個"指的是行舍。雖然有人說在"喜歡這個階段"中，當完成聚觀察，生起生滅隨觀時，由於三次鎮伏所生起的觀染，因為困難階段而成為苦行道。但是在註釋書中說："當觀智銳利、勇猛、清凈、活躍時，所生起的觀欲要以艱難辛苦疲憊才能除盡"，因此在前分以欲解脫等方式進行的行舍，因艱難困苦地鎮伏其對立面，而處於苦行道一方。所以說"從開始鎮伏煩惱"等。有些人說："以鎮伏觀染的智慧，與此智慧依一性方式合為一體，所以說'從開始鎮伏煩惱'"。"有加行"是指具有稱為心的加行的精進。"有行作"是它的同義詞。這兩者都是說鎮伏的困難成就。"相反"是指不苦、無加行、無行作。所謂住處是指隨順到達被稱為道的所欲之處而住，此中有觀的住處者為觀住處，即道的顯現。而迅速完成此者稱為速知，所以說"緩慢"。這行舍在進行時的關聯。道所來之處即是來處，在該來處。住于道的生起處而給予名稱的關係。苦行道遲鈍通等觀的方式是一回事，道則是另一回事，所以說"對各自的道"。由於從其來處所得的名稱而得到"苦行道遲鈍通"等四種名稱。因為道的自性中並沒有這樣的名稱。 這所說的種種行道是各別的，即是分開的。對於一位比丘來說，在四道中都是一樣的，並沒有這樣的規定，因為會變化。說"曾經"，但是關於我們的世尊應當說"是"。因為對一切正等覺者來說，四道都是樂行道速通。爲了通過行道的關聯來顯示增上，所以說"如何"等。增上是指欲等增上。因為隨順前行的準備，道分別成為欲增上或者精進等其他增上，沒有對任何人的規定。所以說"對某些比丘"等。

1. Pubbe vuttappakārato sātisayaṃ katvā anavasesato maggassa nāmalābhe kāraṇaṃ dassetuṃ 『『apicā』』tiādi vuttaṃ. Tattha sarasenāti sabhāvena attano pavattivisesena. Paccanīkenāti paṭipakkhavasena. Saguṇenāti attano guṇavasena.

Kāmañcettha yathā āgamanena vinā saguṇena, ārammaṇena ca maggassa nāmalābho avavatthito, evaṃ paccanīkena vinā saraseneva nāmalābho, tathāpi sarasādayo paccekaṃ nāmalābhassa kāraṇamevāti dassetuṃ 『『sarasena vā』』tiādinā sabbattha aniyamattho vā-saddo vutto. Te ca asaṅkarato dassetuṃ 『『sace hī』』tiādi āraddhaṃ. Tattha sammasitvāti sammasanahetu. Hetuattho hi ayaṃ tvā-saddo 『『ghataṃ pivitvā balaṃ hoti, sīhaṃ disvā bhayaṃ hotī』』tiādīsu viya, maggakattukāya vuṭṭhānakiriyāya ekantikahetubhūtā saṅkhārupekkhā phalūpacārena 『『vuṭṭhātī』』ti vuttā. Yasmā vā saṅkhārupekkhāti vuṭṭhānagāminiyā etaṃ upalakkhaṇaṃ, tadantogadhañca gotrabhuñāṇaṃ nimittato vuṭṭhāti, tasmā vuttaṃ ekattanayena 『『sammasitvā vuṭṭhātī』』ti. Animittavimokkhena vimuccatīti animittasaññitena vimuccanena vimuccati, 『『maggo』』ti ānetvā sambandhitabbaṃ. Vimuccatīti vā taṃsamaṅgī ariyapuggalo. Sesadvayepi eseva nayo. Idaṃ sarasato nāmaṃ nāmāti idaṃ nimittādivirahato animittaṃ appaṇihitaṃ suññatanti tividhampi maggassa sabhāvato siddhanāmaṃ nāma.

Esāti maggo. So ca kho pubbabhāgamaggena saddhiṃ ekaṃ katvā vutto ekattanayena. Idaṃ paccanīkato nāmaṃ nāmāti idaṃ niccanimittādīnaṃ paṇidhiyā, attasaññāya ca pahānavasena laddhaṃ maggassa animittādināmattayaṃ paṭipakkhato siddhanāmaṃ nāma.

Suññattāti vivittattā. Na hi magge rāgādayo santi. Rūpanimittādīnanti rūpanimittavedanānimittādīnaṃ gahetabbānanti adhippāyo. Rāganimittādīnanti etthāpi eseva nayo. Saviggahānaṃ viya upaṭṭhānañhettha nimittanti adhippetaṃ. Idamassa saguṇato nāmanti idaṃ rāgādivivittattā rūpanimittādipaṇidhiādiabhāvavasena assa maggassa saguṇato siddhaṃ nāmaṃ.

Svāyanti so ayaṃ maggo. Suññatanti sabbasaṅkhārasuññato, attasuññato ca suññataṃ. Sabbasaṅkhāranimittābhāvato animittaṃ. Taṇhāpaṇidhiādīnaṃ abhāvena appaṇihitaṃ. Idamassa ārammaṇato nāmanti yathā sukhārammaṇaṃ rūpaṃ 『『sukha』』nti vuccati, evaṃ suññatādināmassa nibbānassa ārammaṇakaraṇato idaṃ assa maggassa suññatādibhedaṃ ārammaṇato siddhaṃ nāmaṃ.

我來幫您直譯這段巴利文： 802. 爲了顯示前述各種方式中道的名稱獲得超勝和完整的原因，所以說"又"等。其中"自性"是指以自身的本性和特殊運作。"對治"是指以對立面的方式。"自德"是指以自身功德的方式。 在此雖然如同沒有來處而僅由自德和所緣而得名是不確定的，同樣沒有對治而僅由自性得名也是如此，但是爲了顯示自性等各自都是得名的原因，所以在"由自性或"等句中，處處用"或"字表示不確定義。爲了顯示它們無混雜，所以開始說"如果"等。其中"觀察"是指以觀察為因。因為這個"tvā"詞是表示因義，如"飲用酥油而有力量，見到獅子而生恐懼"等句中一樣，行舍是道所作出起行為的必然因，以果的鄰近稱為"出起"。或者因為行舍是導向出起觀的標誌，其中所包含的種姓智從相出起，所以依一性方式說"觀察而出起"。"以無相解脫而解脫"是指以稱為無相的解脫而解脫，應當引入"道"字相連。或者"解脫"是指具足此道的聖者。在其餘兩種中也是這樣的道理。"這是由自性而得名"是指這無相、無愿、空三種是道由自性而成就的名稱，因為離開相等。 "這個"是指道。而且依一性方式與前分道合為一體而說。"這是由對治而得名"是指這無相等三種名稱是道由斷除常相等、愿求及我想而獲得的，是從對治而成就的名稱。 "因為空"是指因為遠離。因為在道中沒有貪等。"色相等"意指應當理解為色相、受相等。在"貪相等"中也是這樣的道理。這裡"相"是指如有形體般的顯現。"這是它由自德而得名"是指這是因為遠離貪等、無有色相等愿求等而成就的道的名稱。 "這個"是指這個道。"空"是指一切行空和我空。因為無一切行相故稱無相。因為無有愛慾愿求等故稱無愿。"這是它由所緣而得名"是指就如同以樂為所緣的色被稱為"樂"一樣，這是道由於以稱為空等的涅槃為所緣而成就的空等差別的名稱。

1. Anattānupassanā attasuññatāya diṭṭhattā sarasato suññatā nāma. Tassā suññatāvipassanāya maggo vipassanāgamanena suññato. Animittā nāma niccanimittādīnaṃ ugghāṭanato. Idaṃ pana maggassa animittanāmaṃ na abhidhammapariyāyena labbhati. Kiṃ kāraṇaṃ? Abhidhamme sarasaṃ anāmasitvā paccanīkato nāmalābhato. Yo hi saguṇārammaṇehi nāmalābho, so sarasappadhāno hoti, saraseneva ca nāmalābhe sabbamaggānaṃ suññatādibhāvoti vavatthānaṃ na siyā. Tasmā abhidhamme satipi dvīhipi kāraṇehi animittanāmalābhe paccanīkatova nāmavavatthānakaraṇaṃ gayhatīti tadabhāvā na labbhati. Atha vā na labbhatīti aññanirapekkhehi saguṇārammaṇehi na labbhati. Kiṃ kāraṇaṃ? Abhidhamme sarasapaccanīkehi sahitehi nāmalābhato. Paccanīkañhi vavatthānakaraṇaṃ anapekkhitvā kevalassa sarasassa nāmahetubhāvo abhidhamme natthi, avavatthānāpattito. Tasmā attābhinivesapaṇidhipaṭipakkhavipassanānulomā maggā satipi sarasantare paccanīkasahitena sarasena nāmaṃ labhanti. Animittamaggassa pana vipassanā nimittapaṭipakkhā na hoti, sayaṃ nimittaggahaṇato nimittaggahaṇānivāraṇāti tadanulomo maggopi na nimittassa paṭipakkho. Yadi siyā, nimittagatavipassanāyapi paṭipakkho siyā, tasmā vijjamānopi saraso vavatthānakarapaccanīkābhāvā abhidhamme animittanāmadāyako na gayhatīti. Yadi evaṃ, aniccānupassanānulomo maggo abhidhamme asaṅgahito siyāti? Na, suddhikapaṭipadānaye tassa saṅgahitattā. Tasmā eva hi so vutto. Suttante pana pariyāyadesanattā saguṇārammaṇamattenapi nāmaṃ gayhatīti āha 『『suttantapariyāyena labbhatī』』ti. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva. Āgamanavasenapi maggassa animittanāmaṃ labbhatiyevāti dassetuṃ 『『tatrā hī』』tiādi vuttaṃ. Āgamanīyaṭṭhāneti āgamanapaṭipadāṭhāne. Sesaṃ vuttanayattā uttānamevāti.

Saṅkhārupekkhāñāṇaṃ niṭṭhitaṃ.

Anulomañāṇakathāvaṇṇanā

我來幫您直譯這段巴利文： 803. 無我隨觀因已見無我空性，從自性而名為空。由於那空觀而道依觀的來處稱為空。稱為無相是因為除去常相等。但是這道的無相名稱在阿毗達摩的方法中是不能得到的。什麼原因？因為在阿毗達摩中不觸及自性而從對治得名。因為由自德和所緣而得名是以自性為主，若僅由自性得名，則一切道的空性等就不能確立。因此在阿毗達摩中，雖然由兩種原因得無相名，但取對治的方式來確立名稱，所以由於無此而不能得。或者"不能得"是指不能單獨從自德和所緣得。什麼原因？因為在阿毗達摩中是由自性和對治結合而得名。因為在阿毗達摩中，若不考慮對治的確立作用，單獨的自性就不能成為名稱的原因，因為會導致無法確立。因此，雖然有自性的差別，但隨順於我執與愿求對治的觀的諸道，是由結合對治的自性而得名。但是無相道的觀不是相的對治，因為自身取相而阻止取相，所以隨順於此的道也不是相的對治。如果是對治，也會成為取相觀的對治，因此雖然有自性，但由於沒有能確立的對治，在阿毗達摩中就不取為給予無相名稱。如果這樣，隨順無常隨觀的道在阿毗達摩中就不被包攝了？不是的，因為它已被包攝在清凈行道的方法中。因為正是由於這個原因才這樣說。但在經藏中因為是方便說法，所以僅由自德和所緣也可得名，因此說"在經藏的方法中可得"。在此應當說的，已在前面說過。爲了顯示道的無相名稱也可以從來處得到，所以說"在此"等。"來處"是指來的行道之處。其餘的因為已說過其方式而明顯。 行舍智已結束。 隨順智解說。

804.Adhimokkhasaddhāti pasādabhūto vatthugato nicchayo adhimokkho. Tasmā tathābhūtā bhāvanāvisesena kiccato adhimattatāya balavatarā nibbattati. Supaggahitanti suṭṭhu paggahitaṃ. Asallīnaṃ paṭutarabhāvena paṭipakkhavidhamanasamatthaṃ vīriyaṃ hoti. Sūpaṭṭhitāti tikkhataratāya ārammaṇābhimukhabhāvena suṭṭhu upaṭṭhitā sati hoti. Susamāhitanti passaddhisukhānaṃ sātisayatāya suṭṭhu samāhitaṃ ārammaṇe sammadeva ṭhapitaṃ appitaṃ viya hoti. Tikkhatarāti anulomañāṇuppattiyā paccayo bhavituṃ samatthabhāvena sātisayaṃ tikkhā sūrā. Saṅkhārānaṃ vicinanepi majjhattabhūtasaṅkhārupekkhā paññā uppajjati. Aniccāti vā…pe… sammasitvā bhavaṅgaṃ otaratīti aniccādīsu ekenākārena sammasantī sattakkhattuṃ pavattitvā bhijjantī bhavaṅgaṃ otiṇṇā nāma hoti tato paraṃ bhavaṅgassa vāroti katvā. Saṅkhārupekkhāya katanayenevāti aniccādinā ālambanakaraṇanayeneva, na sammasitanayena. Tenāha 『『ārammaṇaṃ kurumāna』』nti. Āvaṭṭetvāti nivattetvā cittassa bhavaṅgavasena vattituṃ adatvā. Visadisacittapavattisaṅkhātāya vīciyā abhāvena avīcikā, cittasantati. Kiriyamanodhātuyā hi bhavaṅge āvaṭṭite kiriyamayacittapavattivipākacittuppattiyā savīcikā santarā, na evaṃ manodvārāvajjanenāti vuttaṃ 『『avīcikaṃ cittasantatiṃ anuppabandhamāna』』nti. Tathevāti yathā atītāsu dvattiṃsajavanavīthīsu saṅkhārupekkhā 『『aniccā』』ti vā 『『dukkhā』』ti vā 『『anattā』』ti vā saṅkhāre ārammaṇamakāsi, tatheva. Parikammanti vuccati maggassa parikammattā paṭisaṅkhārakattā . Upacāranti vuccati maggassa āsannattā, samīpacārikattā vā. Anulomattaṃ sayameva vadati.

以下是巴利文的完整中文直譯： 804. 決定信為：以清凈為本而緣於事物的決定即是決定。因此，由於修習的特殊性，以作用而言，更為強力地生起如是之信。善策勵為：極好地策勵。由於更敏銳的狀態而能夠摧破對立面的精進。善確立為：由於更銳利而面向所緣，善好地確立的念。善等持為：由於輕安與樂的殊勝性，善好地等持，正確地安置於所緣，如同已經證入。更銳利為：由於能夠成為隨順智生起的緣，以殊勝的銳利與英勇。對於諸行的觀察也生起處於中性的行舍慧。 無常等：乃至...詳察后入于有分，即是以無常等其中一種行相詳察七次轉起后滅去，稱為已入有分，其後即是有分的時候。 以行舍所作的方法：即以無常等的所緣作意方法，而非以詳察的方法。因此說"作為所緣"。轉向為：轉離，不讓心依有分而轉起。 由於沒有所謂不同心轉起的間隔，故為無間，即心相續。因為當唯作意界轉向有分時，由於唯作心轉起和異熟心生起而有間隔，不像意門轉向那樣，所以說"無間的心相續流"。 如是為：如同在過去的三十二速行路中，行舍以"無常"或"苦"或"無我"而作諸行為所緣那樣。 遍作：因為是道的遍作性與重新準備性而如是稱。近行：因為是道的鄰近性，或是鄰近行性而如是稱。隨順性自身已經說明。

Ayañca nayo kāmaṃ maggavīthiyaṃ paṭhamajavanassa paṭisaṅkharaṇaṭṭho, dutiyassa tato āsannaṭṭho, tatiyassa heṭṭhimuparimānaṃ anulomaṭṭho ca yuttoti vutto, tathāpi sabbesampi imā samaññā sambhavantīti dassetuṃ 『『avisesena panā』』tiādi vuttaṃ. Tattha āsevananti ādarena sevanaṃ. Purimabhāgapacchimabhāgānanti heṭṭhimānaṃ, uparimānañca dhammakoṭṭhāsānaṃ. Aṭṭhannanti udayabbayañāṇādīnaṃ aṭṭhannaṃ. Sabbāpi vipassanā lakkhaṇattayasammasanakiccāva , idampi tathevāti vuttaṃ 『『tathakiccatāyā』』ti. Uparīti magge. Bodhipakkhiyadhammānaṃ tathakiccatāya anulometi sammosādipaṭipakkhavidhamanato. Idāni anulomañāṇassa tadubhayakiccānulomaṃ vitthārato dassetuṃ 『『tañhī』』tiādi vuttaṃ. Tattha anulomañāṇaṃ saccapaṭicchādakamohakkhandhādīnaṃ sātisayaṃ vidhamanena lokiyañāṇesu ukkaṃsapariyantagataṃ, tato eva heṭṭhā nibbattitaudayabbayañāṇādīnampi kiccaṃ paṭipakkhadūrībhāvena atthato sādhentameva hutvā pavattati, tathāpavattamānañca tesaṃ kiccaṃ anulomentaṃ viya hotīti āha 『『udayabbayavantānaṃ…pe… tathakiccatāya anulometī』』ti. Tattha 『『bhayato upaṭṭhita』』nti imināpi ārammaṇasīsena ñāṇabyāpārameva vadati sappaṭibhayānaṃ saṅkhārānaṃ yathāsabhāvadassanadīpanato. Sesesu pana sattasupi ṭhānesu ñāṇabyāpārova dassito. Yasmā etaṃ anulomañāṇaṃ aniccādīsu aññataralakkhaṇavaseneva saṅkhāre ārabbha pavattati, tasmā vuttaṃ 『『aniccalakkhaṇādivasena saṅkhāre ārabbha pavattattā』』ti. Tāya paṭipattiyāti yā sā anulomañāṇassa thūlathūlasaccapaṭicchādakasaṃkilesavikkhambhanapaṭipatti, tāya. Na hi anulomañāṇe tathā anuppanne gotrabhuñāṇaṃ nibbānaṃ ālambituṃ sakkoti, gotrabhuñāṇe vā anuppanne maggañāṇaṃ uppajjatīti.

Vuttamatthaṃ opammena pākaṭataraṃ kātuṃ 『『yathā hī』』tiādi vuttaṃ. Tattha aṭṭhannaṃ vohārikamahāmattānaṃ agatigamanaṃ pahāya taṃtaṃvinicchayakaraṇaṃ viya aṭṭhannaṃ ñāṇānaṃ yathāsakaṃ paṭipakkhaṃ pahāya saṅkhāresu udayabbayādipaṭipatti, rañño majjhattabhāvo viya anulomañāṇassa purimapacchimadhammakoṭṭhāsassa anukūlatā. Tenevāti heṭṭhimañāṇānaṃ anulomanamukhena uparibodhipakkhiyānaṃ anulomanatoyeva. Saccānulomikanti vuccati maggasaccassa anulomikattā.

Anulomañāṇaṃ niṭṭhitaṃ.

Vuṭṭhānagāminīvipassanākathāvaṇṇanā

1. Kiñci asaṅkhatārammaṇampi ñāṇaṃ vuṭṭhānagāminiyā ekasaṅgahanti katvā 『『saṅkhārārammaṇāyā』』ti visesanaṃ kataṃ. Tañhi visesato vuṭṭhānaṃ ariyamaggaṃ gacchati upetīti vuṭṭhānagāminīti vattabbataṃ labhati. Tenāha 『『sabbena sabba』』ntiādi. Asammohatthanti tattha tattha sutte pariyāyantarehi āgatāya sammohābhāvatthaṃ. Suttasaṃsandanāti suttānaṃ tesaṃ tesaṃ suttapadānaṃ anusandānaṃ.

Ye lokiye saṅkhāre ārabbha anulomapariyosānā vuṭṭhānagāminivipassanā pavattati, taṃsannissitā tappaṭibaddhā taṇhā tehi vinā appavattanato tammayā nāma, tammayāva tammayatā, tammayā vā taṇhāsampayuttā khandhā, tesaṃ bhāvo tammayatā, sā eva taṇhā. Tappaṭipakkhā vuṭṭhānagāminivipassanā atammayatā. Tena vuttaṃ aṭṭhakathāyaṃ 『『tammayatā nāma taṇhā, tassā pariyādiyanato vuṭṭhānagāminivipassanā atammayatāti vuccatī』』ti (ma. ni. aṭṭha.

以下是巴利文的完整中文直譯： 此方法雖然在道心路中，第一速行是重新準備的意思，第二是由此鄰近的意思，第三是對下上的隨順意思而說為適當，但是爲了顯示這些共稱對一切都可能，故說"但總的來說"等。其中，習行為：以恭敬而修習。前分後分為：下面的和上面的法分。八種為：生滅智等八種。一切觀都是三相詳察的作用，這也是如此，故說"同樣作用"。上為：在道。隨順菩提分法的同樣作用，因為摧破昏沉等對立面。現在爲了詳細顯示隨順智對這兩種作用的隨順，故說"此實"等。 其中，隨順智由於殊勝地摧破遮蔽諸諦的無明蘊等，在世間智中達到最上究竟，正因如此，對於下面已生起的生滅智等的作用，由於對立遠離而實際成就，如是轉起，如是轉起時似乎隨順它們的作用，故說"對生滅等...乃至...隨順同樣作用"。其中，"現為怖畏"，以此也是以所緣為首說智的活動，因為顯示可怖的諸行的如實見。但在其餘七處只顯示智的活動。因為此隨順智是依無常等某一相而緣諸行轉起，故說"依無常相等而緣諸行轉起"。以彼行道為：即是隨順智鎮伏粗重遮蔽諸諦的煩惱的行道。因為若隨順智如是未生起，種姓智不能緣涅槃，或者若種姓智未生起，道智不能生起。 爲了以譬喻使所說義更明顯，故說"譬如"等。其中，如八位司法大臣舍離不公而作各種判決，如是八智舍離各自的對立面而對諸行行生滅等行道；如王的中立性，如是隨順智對前後法分的順適性。正因如此：即是以隨順下面諸智為門而隨順上面諸菩提分。稱為隨順諦：因為是隨順道諦。 隨順智竟。 出起行觀之義釋 805. 雖有一些緣無為的智也攝入出起行，而作"緣諸行"的限定。因為那特別地去往、趣向出起的聖道，故得稱為出起行。因此說"一切"等。爲了無癡義：爲了在彼彼經中以不同方式所說的無癡的意義。經的相應為：諸經、彼彼經文的相應。 緣世間諸行而轉起至隨順為止的出起行觀，依彼而住、繫著于彼的渴愛，因為離彼不能轉起故名為彼性，彼性即是彼性性，或者與彼性渴愛相應的諸蘊，它們的狀態為彼性性，即是渴愛。與此相對的出起行觀為非彼性。因此在義釋中說："彼性名為渴愛，因為遍盡彼故出起行觀稱為非彼性"。

3.310). Nissāyāti taṃ atammayataṃ nissayaṃ katvā, bhāvetvāti attho. Ekattāti ettha ayaṃ pāḷi 『『atthi, bhikkhave, upekkhā rūpesu…pe… phoṭṭhabbesu, ayaṃ, bhikkhave, upekkhā nānattā nānattasitā』』ti (ma. ni. 3.310), sayampi nānāsabhāvā, nānārammaṇanissitā cāti attho. Sā pana samādhisampayuttā vipassanupekkhā veditabbā. 『『Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā…pe… nevasaññānāsaññāyatananissitā, ayaṃ, bhikkhave, upekkhā ekattā ekattasitā』』ti (ma. ni. 3.310). Yā hi taṃtaṃarūpacittuppādapariyāpannā upekkhā, sā ekasabhāvattā, ekārammaṇattā ca ekattā, ekattasitā cāti vuccati, sā pana taṃtaṃjhānasahagatavedanupekkhā ca tadārammaṇavipassanupekkhā cāti vadanti. Taṃ pajahathāti tadārammaṇakilesapahānena pajahatha. Tenāha 『『taṃ samatikkamathā』』ti.

Nibbidāti vuṭṭhānagāminī. Tattha hi sutte virajjatīti maggakiccamāha, vimuccatīti phalakiccaṃ.

Susimasuttaṃ nidānavagge. Tattha dhammaṭṭhitiñāṇaṃ vuṭṭhānagāminīti vuttā dhammaṭṭhitiyaṃ paṭiccasamuppāde asammuyhanavasena pavattanato. Nibbāne ñāṇanti maggañāṇamāha.

Saññā kho, poṭṭhapādāti ettha kāmaṃ 『『saññā』』icceva vuccati, pubbe pana 『『saññaggaṃ phusatī』』ti vuttattā āha 『『saññagganti vuttā』』ti.

Paṭipadāñāṇadassanavisuddhīti tadekadesabhūtā vuṭṭhānagāminī vuttā. Samudāyesu hi pavattā vohārā avayavesupi pavattantīti. Pārisuddhipadhāniyaṅganti pārisuddhiyā padhānakāraṇaṃ.

Tīhi nāmehīti anulomagotrabhuvodānasaṅkhātehi tīhi nāmehi.

Kittitāti thomitā ariyamaggādhiṭṭhānatāya. Mahantānaṃ sīlakkhandhādīnaṃ esanaṭṭhena mahesinā sammāsambuddhena. Santakilesatāya santā. Yoganti bhāvanaṃ, bhāvanābhiyogaṃ vā.

Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

Iti ekavīsatimaparicchedavaṇṇanā.

1. Ñāṇadassanavisuddhiniddesavaṇṇanā

Paṭhamamaggañāṇakathāvaṇṇanā

以下是巴利文的完整中文直譯： 依止為：以彼非彼性為依止，即是修習的意思。一性為：此中有此經文"諸比丘，有對色...乃至...觸的舍，諸比丘，此舍是多性、依多性"，自身也是種種自性，依種種所緣，這是意思。但那應知是與定相應的觀舍。"諸比丘，有依空無邊處...乃至...非想非非想處的舍，諸比丘，此舍是一性、依一性"。因為凡是屬於彼彼無色心生起的舍，由於一自性、一所緣性故說為一性、依一性，但他們說那是彼彼禪那俱行的受舍和緣彼的觀舍。舍彼為：以舍斷緣彼的煩惱而舍。因此說"超越彼"。 厭離為：出起行。因為彼經中說"離染"是道的作用，"解脫"是果的作用。 須尸摩經在因緣品中。其中說法住智是出起行，因為在法住即緣起中以不迷惑而轉起。涅槃智說的是道智。 "波吒巴陀，想實"在此中雖然只說"想"，但因前面說"觸想頂"，故說"說為想頂"。 道智見清凈說的是作為其一分的出起行。因為在整體上的言說也用於部分。清凈的主要支分為：清凈的主要原因。 以三名為：以隨順、種姓、清凈所稱的三名。 稱讚為：由於確立聖道而被讚歎。由大仙即正等覺者，以尋求大戒蘊等的意義。由煩惱寂靜故為寂靜。瑜伽為：修習，或修習的努力。 道智見清凈釋義竟。 如是第二十一品釋竟。 智見清凈釋義 初道智說釋義

1. Idāni ñāṇadassanavisuddhiyā niddese anuppatte sā yassa ñāṇassa anantaraṃ uppajjati, taṃ tāva dassento 『『ito paraṃ gotrabhuñāṇaṃ hotī』』ti āha. Ito paranti ito anulomañāṇato upari. Tanti gotrabhuñāṇaṃ. Neva paṭipadāñāṇadassanavisuddhiṃ bhajati aniccādivasena saṅkhārānaṃ aggahaṇato. Na ñāṇadassanavisuddhiṃ bhajati satipi nibbānārammaṇatte kilesānaṃ akhepanato. Tato evetaṃ viññāṇadhātūnaṃ visayaṃ uddesantaṃ dassanakiccaṃ karontaṃ kiriyamanodhātu viya maggassa āvajjanaṭṭhāniyaṃ vuccati. Antarāti chaṭṭhasattamavisuddhīnaṃ vemajjhe. Abbohārikameva hoti ubhayavisuddhilakkhaṇatābhāvato. Tathāpi vuṭṭhānagāminiyā pariyosānatāya vipassanāpakkhikaṃ. Tenevassa taṃsotapatitatā. Tenāha 『『vipassanāsote…pe… saṅkhaṃ gacchatī』』ti. Etenassa paṭipadāñāṇadassanavisuddhibhajanaṃ dasseti. Sotassa ariyassaādito pajjanaṃ sotāpatti, so eva maggo, sotaṃ vā ariyaṃ ādito pajjati adhigacchatīti sotāpatti, paṭhamako. Tassa maggo sotāpattimaggo. Paṭisandhivasena sakideva imaṃ manussalokaṃ āgacchatīti sakadāgāmī, tassa maggo sakadāgāmimaggo. Paṭisandhivasena kāmabhavaṃ na āgacchatīti anāgāmī, tassa maggo anāgāmimaggo. Kilesādīnaṃ hananādinā arahaṃ, aggamaggaṭṭho. Tassa bhāvo arahattaṃ, so eva maggoti arahattamaggo. Catūsu maggesu ñāṇaṃ ekajjhaṃ gahetvā ñāṇadassanavisuddhi nāma.

Tehi tīhipīti heṭṭhā tiṇṇaṃ anulomañāṇānaṃ vuttattā vuttaṃ, tīsu vā dvinnaṃ antogadhattā. Tīhipīti vā vikappantarasampiṇḍanattho pi-saddo, tena tīhipi dvīhipīti vuttaṃ hoti. Attano balānurūpenāti attano attano ānubhāvānukūlaṃ. Paṭhamañhi anulomañāṇaṃ sabboḷārikaṃ, dutiyaṃ tato nātioḷārikaṃ, tatiyaṃ tato nātioḷārikaṃ tamaṃ antaradhāpeti. Atha vā balānurūpenāti heṭṭhā saṅkhārupekkhāya āhitabalānurūpena . Pubbābhisaṅkhāravasena hi anulomañāṇassāpi maggañāṇassa viya saddhāvimuttadiṭṭhippattānaṃ pavattiākārasiddho attheva mudutikkhatāviseso. Palibodhato upaṭṭhāti palibodhabhāvapaṭicchādakassa tamassa antaradhāpitattā. 『『Āsevanante』』ti iminā dutiyassa vā tatiyassa vā anulomañāṇassa anantaraṃ gotrabhuñāṇuppatti, na paṭhamassāti dasseti tassa anāsevanattā. Na hi aladdhāsevanaṃ gotrabhuñāṇaṃ uppādetuṃ sakkoti. Nimittādivirahato, tabbidhurato ca 『『animitta』』ntiādinā nibbānaṃ visesitaṃ. Puthujjanagottanti ariyehi asammissaṃ puthujjanasamaññaṃ. Gottanti hi ekavaṃsajānaṃ samānā samaññā, evaṃ idhāpīti. Puthujjanasaṅkhanti tasseva vevacanaṃ, puthujjanabhūminti puthujjanavatthuṃ. Ekantikatāya ekavārameva ca uppajjanato apunarāvaṭṭakaṃ.

Bahiddhā vuṭṭhānavivaṭṭaneti asaṅkhatadhātuyā bahibhāvato bahiddhāsaññitā saṅkhāragatā vuṭṭhānabhūte vivaṭṭane nipphajjamāne paññā. Abhibhuyyatīti abhibhavati. Pakkhandatīti anupavisati. Ettha ca 『『uppādaṃ abhibhuyyatī』』tiādinā puthujjanagottābhibhavanaṃ tadatikkamanamāha. 『『Anuppādaṃ pakkhandatī』』tiādinā ariyagottabhāvanaṃ tadubhayabhāvato.

以下是巴利文的完整中文直譯： 806. 現在智見清凈的解說已至，爲了首先顯示在何種智之後它生起，故說"此後有種姓智"。此後為：此隨順智之上。彼為：種姓智。不屬於道智見清凈，因為不以無常等方式取諸行。不屬於智見清凈，因為雖然以涅槃為所緣但不斷除煩惱。正因如此，當它指示識界的境界，作觀察的作用時，如同唯作意界，說為道的轉向位。中間為：在第六第七清凈的中間。確實是不可說的，因為缺乏兩種清凈的特相。雖然如此，由於是出起行的終點而屬於觀的一分。正因如此它落入彼流。因此說"落入觀流...乃至...得名"。以此顯示它屬於道智見清凈。 流的聖者最初入為預流，即是道，或最初入即證得聖流為預流，為第一。彼之道為預流道。以結生只一次來此人世為一來，彼之道為一來道。以結生不來欲有為不來，彼之道為不來道。以殺除煩惱等為阿羅漢，住于最上道。彼之性為阿羅漢性，即是道為阿羅漢道。攝取四道中的智為一，名為智見清凈。 以彼三為：因為下面說三隨順智而說，或因為三中攝入二。或者"以三"中的"pi"字是合併另一選擇的意思，由此說"以三或以二"。隨自力為：隨順自己的威力。因為第一隨順智最粗重，第二較不粗重，第三更不粗重而令暗消失。或者隨力為：隨下面行舍所具有的力。因為由先前的準備，隨順智如同道智，對於信解和見至者，由轉起方式成就柔軟銳利的差別。現為障礙：因為遮蔽障礙性的暗已消失。"習行終"以此顯示在第二或第三隨順智之後種姓智生起，非在第一之後，因為彼無習行。因為未得習行的種姓智不能生起。 由於離開相等，以及由於破除彼，故以"無相"等限定涅槃。凡夫種為：與聖者不混的凡夫共稱。因為種為同一種族者的共同稱呼，此中也如是。凡夫數為：彼之同義語，凡夫地為：凡夫事。由於決定性和只生起一次故為不再轉起。 在外出起離轉為：由於無為界在外故稱為外的諸行中，在作為出起的離轉中生起的慧。勝過為：超越。趣入為：進入。此中以"勝過生起"等說超越凡夫種、超過彼。以"趣入不生"等說聖種的修習，因為是彼兩者的狀態。

1. Ekāvajjanānaṃ nānāvīthitā natthīti na taṃnisedhanāya ekavīthiggahaṇaṃ, atha kho nānārammaṇānampi ekāvajjanānaṃ nānāvīthitā natthīti dassanatthanti daṭṭhabbaṃ. Mahāmātikanti mahantaṃ udakavāhakaṃ. Laṅghitvāti anotaranto eva atikkamitvā. Ullaṅghitvāti uparibhāgeneva laṅghitvā. Ninnapoṇapabbhāratā uttaruttaravisiṭṭhā ninnatāva.

Aṭṭhahi ñāṇehi anukkamena āhitavisesaṃ anulomañāṇaṃ nibbānārammaṇassa ñāṇassa paccayo bhavituṃ samatthaṃ jātanti āha 『『udayabbayānupassanādinā vegena dhāvitvā』』ti. Rūpaṃ anekasantatisambandhatāya anekavaṭṭaracitā rajju viya hotīti vuttaṃ 『『rūparajjuṃ vā』』ti. Attabhāvassa rukkhaṭṭhāniyatāya vuttattā taṃsambandhadaṇḍaṭṭhāniyatā vedanādīsu ekasseva yuttā, na vedanādisamudāyassāti vuttaṃ 『『vedanādīsu aññataradaṇḍaṃ vā』』ti. Anulomāvajjanenāti anulomassa āvajjanena. Yena āvajjanena anulomañāṇaṃ uppajjati, tena taṃ ārammaṇaṃ. 『『Paṭhamena anulomacittena ullaṅghitvā』』ti idaṃ sakkāyatīrassa tassa atikkamanārambhatāya vuttaṃ. 『『Dutiyena nibbānaninnapoṇapabbhāramānaso』』ti idaṃ tassa sabbasaṅkhārato sātisayaṃ alaggaṃ hutvā visaṅkhāre allīnabhāvato vuttaṃ. Nibbāne ārammaṇakaraṇavasena patati yogāvacaro. Ekārammaṇeti ekavāraṃyeva ālambite ārammaṇe. Tenāha 『『aladdhāsevanatāyā』』ti. Tena ekārammaṇe āsevanā upakāravatī, na tathā nānārammaṇeti dasseti.

808.Tatrāti anulomagotrabhūnaṃ itarītarakiccākaraṇe. Nakkhattayoganti nakkhattena candassa yogaṃ, nakkhattayogavibhāvaniyaṃ vā kālaṃ, divasanti attho.

Tatthātiādi upamāsaṃsandanaṃ.

Evaṃ nibbattāhīti anulomañāṇāni viya saṅkhāre anālambitvā ahaṃ viya nibbānārammaṇe vattāhīti maggassa gotrabhunā dinnasaññāmuñcanaṃ, anubandhanañca nibbānārammaṇakaraṇameva sandhāya vuttaṃ.

809.Tatrāti tasmiṃ gotrabhunā dinnasaññaṃ amuñcitvā viya tena gahitārammaṇeyeva vattitvā maggassa lobhakkhandhādinibbijjhane. Usuṃ asati khippatīti issāso, dhanuggaho. Saragocaraṭṭhānaṃ nāma aṭṭhausabhamattaṃ. Tañca kho dūre pātino majjhimapurisassa vasena catuhatthāya yaṭṭhiyā vīsatiyaṭṭhi usabhaṃ, tena aṭṭhausabhamatte padese hatthavasena cattārīsādhikachasatahatthe padese. Phalakasatanti asanasāramayaṃ phalakasataṃ. Kumbhakāracakkasadise cakkayante. Āvijjhitvāti bhametvā. Daṇḍakaghaṭṭanāya uppādetabbasaddo daṇḍakasaññā. Phalakasatavinivijjhanassa paccayabhūtā daṇḍakasaññā viya gotrabhuñāṇaṃ lobhakkhandhādinibbijjhanassa maggañāṇassa paccayabhāvato. Issāso viya maggañāṇaṃ nibbijjhitabbanivijjhanato.

1. Aṭṭhamabhavato paṭṭhāya nibbattanakaṃ anamataggasaṃsāravaṭṭadukkhasamuddaṃ soseti. Saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhananti imesaṃ sattannaṃ ariyadhanānaṃ. Sammukhībhāvanti paccakkhasiddhiṃ. Pāṇātipātādipañcaverāni ceva pañcavīsatimahābhayāni cāti sabbaverabhayāni. Aññesañca ratanattaye niviṭṭhasaddhādīnaṃ. Samudāye pavatto sotāpattimaggasaddo tadekadesepi pavattatīti āha 『『sotāpattimaggena sampayuttaṃ ñāṇa』』nti.

Paṭhamamaggañāṇaṃ niṭṭhitaṃ.

Sotāpannapuggalakathāvaṇṇanā

我來將這段巴利文直譯成簡體中文: 807. 不是爲了否定"一次警覺有多種進路"而取"一進路"這個說法,而是應該理解為顯示"即使對不同所緣,一次警覺也沒有多種進路"。"大水道"是指大的引水渠。"越過"是指不涉入而跨越。"跳躍"是指從上方越過。傾斜、下傾、低陷的程度是逐漸增強的低陷性。 經由八種智慧依序積累特殊性,隨順智成為緣起涅槃所緣之智的能力,所以說"以觀察生滅等的速度奔馳"。色法因與多相續相連,如同由多圈編成的繩索,所以說"如色繩"。因為已說明自體如樹的情況,所以與之相連如杖的性質,在受等諸法中只適合其一,而不適合受等諸法的集合,因此說"或受等任一杖"。"以隨順警覺"是指以隨順的警覺。由某種警覺而生起隨順智,以此為所緣。"以第一隨順心跳躍"這是說明開始超越有身見的彼岸。"以第二[隨順心]趣向、傾向、低陷於涅槃"這是說明他從一切行法中特別地不執著,而依附於無為。修行者以所緣的方式落入涅槃。"於一所緣"是指僅一次所緣取著。所以說"因未得習行"。由此顯示:於一所緣的習行有助益,于不同所緣則不然。 808. "於此"是指隨順種姓[智]的相互作用。"星宿相合"是指月亮與星宿的相合,或是顯示星宿相合的時間,即是說日子。 "於此"等是譬喻的配合。 "如是生起"是指不執著諸行如隨順智那樣,而如我一樣在涅槃所緣中運作,這是說明[聖]道放棄種姓[智]所給予的概念,而隨順則是指專注于以涅槃為所緣。 809. "於此"是指在那種姓[智]所給予的概念不放棄似的情況下,即在其所取的所緣中運作,[聖]道洞察貪蘊等。射手是指射箭的人,即弓箭手。箭靶場地約為八牛路。這是就中等人遠射而言,以四肘長的標桿計算,二十標桿為一牛路,因此在八牛路的範圍內,按手臂計算是六百四十肘的範圍。"百塊木板"是指由龍腦香木心材製成的百塊木板。在如陶輪般的輪架上。"旋轉"是指轉動。由杖擊所產生的聲音是杖的標識。如杖的標識是貫穿百塊木板的條件,種姓智是[聖]道智洞察貪蘊等的條件。[聖]道智如射手,因為能洞察所應洞察的。 810. 從第八有開始,使無始輪迴大苦海乾涸。信財、戒財、慚財、愧財、聞財、舍財、慧財,這七種聖財。"現前"是指親證。五殺生等惡行和二十五大怖畏,即一切惡行怖畏。以及其他對三寶具信等[功德]。預流道這個詞用於整體,也用於其中一部分,所以說"與預流道相應的智"。 第一道智完畢。 預流果補特伽羅品註釋

811.Tasseva sotāpattimaggacittassa. Kāmañcettha nātitikkhapaññassa dve, tikkhapaññassa tīṇi phalacittāni honti, avisesato pana gahitassa maggassa vasena 『『dve, tīṇi vā』』ti vuttaṃ. Samādhimānantarikaññamāhūti yaṃ attano pavattisamanantaraṃ niyameneva phalappadānato ānantarikasamādhīti āhūti attho. Anantarameva pavattanakaṃ phalaṃ anantaraṃ, tattha niyutto, taṃ vā payojanaṃ etassāti ānantariko, maggo.

Āsevananteti āsevanato ante, āsevanalābhino anulomañāṇassa anantaranti attho. Laddhāsevanameva anulomaṃ gotrabhuṃ uppādeti. Upari pana cha, satta vā javanāni pavattanti, tasmā cattāri phalacittāni hontīti vadeyyāti āha 『『sattacittaparamā ca ekāvajjanavīthī』』ti.

Taṃ pana na sārato paccetabbanti yojanā. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva.

812.Ettāvatāti paṭhamamaggānantaraṃ phalassa uppattimakkena. Bhusaṃ pamattopīti devarajjacakkavattirajjādipamādaṭṭhānaṃ āgamma bhusaṃ pamattopi. Yesaṃ yathāvuttaāvajjanajavanacittānaṃ uppattiyā esa sotāpanno paccavekkhati nāmāti adhippāyo.

Eteneva pasaṅgena sesānaṃ ariyānaṃ paccavekkhaṇāni dassetuṃ 『『yathā cā』』tiādi vuttaṃ.

Ukkaṭṭhaparicchedoyevaceso, yadidaṃ pañcannaṃ, catunnañca paccavekkhaṇānaṃ dassananti attho. 『『Abhāvenevā』』ti etena pahīnāvasiṭṭhakilesapaccavekkhaṇasamatthatā kassaci hoti, kassaci na hotīti dasseti. Lobho eva lobhadhammo.

Dutiyamaggañāṇakathāvaṇṇanā

813.Kāmarāgabyāpādānaṃ tanubhāvāyāti etesaṃ kilesānaṃ tanubhāvatthaṃ. Tattha dvīhi kāraṇehi tanubhāvo adhiccuppattiyā, pariyuṭṭhānamandatāya ca. Sakadāgāmissa hi vaṭṭānusārimahājanassa viya kilesā abhiṇhaṃ na uppajjanti, kadāci kadāci viraḷākārā hutvā uppajjanti. Tathā uppajjantāpi maddantā chādentā andhakāraṃ karontā na uppajjanti, dvīhi pana maggehi pahīnattā mandamandā tanukākārā hutvā uppajjanti. Keci pana 『『sakadāgāmissāpi kilesā cirena uppajjanti, uppajjantāpi bahalāva uppajjanti. Tathā hissa puttadhītaro dissantī』』ti, taṃ akāraṇaṃ vatthupaṭisevanena vināpi gabbhaggahaṇasabbhāvato. Tasmā vuttanayeneva dvīhi kāraṇehi tesaṃ tanubhāvo veditabbo. Dutiyāyāti gaṇanavasenapi dutiyāya, uppattivasenapi dutiyāya bhūmiyā. Pattiyāti sāmaññaphalassa paṭilābhāya. Tañhi sampayuttānaṃ nissayabhāvato te dhammā bhavanti etthāti bhūmi. Yasmā vā samānepi lokuttarabhāve sayampi bhavati uppajjati, na nibbānaṃ viya apātubhūtaṃ, tasmāpi 『『bhūmī』』ti vuccati. Yogaṃ karotīti vipassanābhiyogaṃ karoti. 『『Navahākārehi indriyāni tikkhāni bhavantī』』tiādinā (visuddhi.

我來將這段巴利文直譯成簡體中文: 811. 就是這預流道心。雖然此處對於不太利慧者有兩個,對於利慧者有三個果心,但是就一般所取之道而言,所以說"二或三"。"稱為定的無間"是指因為在自己生起之後必定帶來果的成就,所以稱為無間定的意思。緊接著生起的果稱為無間,與之相應,或以此為目的,稱為無間的,即是道。 "在修習末"是指在修習的末尾,即是獲得修習的隨順智之後的意思。已得修習的隨順才能生起種姓[智]。而上面有六或七速行[心]生起,因此會有四個果心,所以說"一次警覺的心路以七心為最多"。 但這不應作為真實接受,這是解釋。對此所應說的,在前面已經說過。 812. "至此"是指依第一道之後果生起的次第。"即使極度放逸"是指即使遇到天王位、轉輪王位等放逸處而極度放逸。這預流者以前述警覺、速行等心的生起而稱為省察,這是意趣。 爲了順便顯示其他聖者的省察,所以說"如何等"等。 這只是最上的界限,即是說顯示五種和四種省察的意思。"因為沒有"這是顯示:對已斷餘下煩惱的省察能力,有些人有,有些人沒有。貪即是貪法。 第二道智品註釋 813. "爲了使欲貪、嗔恚變薄"是爲了使這些煩惱變薄的目的。其中以兩種原因而變薄:間斷生起和現行軟弱。因為一來者的煩惱不像輪迴隨行的凡夫那樣頻繁生起,而是偶爾稀疏地生起。同樣,生起時也不是壓制、遮蔽、造成黑暗地生起,而是因為已被兩種道斷除,所以軟弱稀薄地生起。有些人說:"一來者的煩惱也是經久才生起,生起時也是強烈地生起。因為他們也有兒女可見。"這是沒有根據的,因為不需要性行為也可能有受胎。因此應當依所說方式由兩種原因理解它們的變薄。"第二"是依計數是第二,依生起也是第二地。"獲得"是爲了獲得沙門果。因為它是相應諸法的所依,所以諸法在此生起,故稱為地。或者因為即使同樣是出世間,它自己也生起,不像涅槃那樣非顯現,所以也稱為"地"。"用功"是指行持觀禪。"以九種行相諸根變利"等。

2.699) vuttanayeneva yadaggena indriyānaṃ tikkhataṃ sampādeti, tadaggena balāni, bojjhaṅgāni ca paṭutarabhāvaṃ āpādento indriyabalabojjhaṅgāni samodhānetvā lakkhaṇattayatīraṇavasena ñāṇena parimaddati. Tattha aparāparaṃ ñāṇaṃ cārento parivatteti. Tenāha 『『vipassanāvīthiṃ ogāhatī』』ti. Vuttanayenevāti udayabbayañāṇādīnaṃ uppādane vuttanayena. Gotrabhuanantaranti ettha gotrabhu viya gotrabhu. Paṭhamamaggapurecārikañāṇañhi puthujjanagottābhibhavanato, ariyagottabhavanato ca nippariyāyato gotrabhūti vuccati, idaṃ pana taṃsadisatāya pariyāyato gotrabhu. Ekaccasaṃkilesavisuddhiyā , pana accantavisuddhiyā ārammaṇakaraṇato ca vodānanti vuccati. Tenāha paṭṭhāne 『『anulomaṃ vodānassa anantarapaccayena paccayo』』ti (paṭṭhā 1.1.417). Yasmā pana paṭisambhidāmagge uppādādiabhibhavanatthaṃ upādāya 『『aṭṭha gotrabhudhammā samādhivasena uppajjanti, dasa gotrabhudhammā vipassanāvasena uppajjantī』』tiādīsu (paṭi. ma. 1.60) gotrabhunāmenevetaṃ āgataṃ, tasmā idhāpi 『『gotrabhuanantara』』nti vuttanti daṭṭhabbaṃ.

Dutiyañāṇaṃ niṭṭhitaṃ.

Tatiyamaggañāṇakathāvaṇṇanā

814.Sakidevāti ekavāraṃyeva. 『『Imaṃ lokaṃ āgantvā』』ti iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco idha sakadāgāmiphalaṃ patvā idheva loke parinibbāti, ekacco idha patvā devaloke parinibbāti, ekacco devaloke patvā tattheva parinibbāti, ekacco devaloke patvā idhūpapajjitvā parinibbāti. Ime cattāropi idha na gahitā. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāti, ayaṃ ekova idha gahitoti veditabbo.

Kāmarāgabyāpādānaṃ anavasesappahānāyāti tesaṃyeva sakadāgāmimaggena tanukatānaṃ saṃyojanānaṃ niravasesappahānāya. Paṭisandhivasena kāmabhavassa anāgamanato anāgāmī.

Tatiyañāṇaṃ niṭṭhitaṃ.

Catutthamaggañāṇakathāvaṇṇanā

815.Opapātikoti upapātayoniko. Imināssa gabbhaseyyā paṭikkhittā. Tattha parinibbāyīti tattha suddhāvāse parinibbāyitā. Anāvattidhammo tasmā lokāti paṭisandhiggahaṇavasena tasmā lokā idha anāvattanasabhāvo, buddhadassanadhammassavanānaṃ panatthāya āgamanaṃ hotiyeva.

Rūparāgaarūparāgamānauddhaccaavijjānaṃ anavasesappahānāyāti etesaṃ pañcannaṃ uddhambhāgiyasaṃyojanānaṃ nissesappajahanatthāya. Tattha rūpabhave chandarāgo rūparāgo. Arūpabhave chandarāgo arūparāgo. Māno arahattamaggavajjhamāno. Tathā uddhaccāvijjā.

Catutthañāṇaṃ niṭṭhitaṃ.

Arahantapuggalakathāvaṇṇanā

816.Mahākhīṇāsavoti mahānubhāvatānibandhanaṃ pūjāvacanametaṃ, na upādāyavacanaṃ yathā 『『mahāmoggallāno』』ti. Na hi cūḷakhīṇāsavo nāma atthi. Antimadehaṃ dhāretīti antimadehadhārī. Khandhakilesābhisaṅkhārabhārānaṃ ohitattā oropitattā ohitabhāro. Anuppatto sadatthaṃ sakatthanti anuppattasadattho. Sadatthoti ca arahattaṃ veditabbaṃ. Tañhi attupanibandhanaṭṭhena, attānaṃ avijahanaṭṭhena, attano paramatthaṭṭhena ca attano atthattā sakatthoti vuccati. Parikkhīṇāni dasapi bhavasaṃyojanāni etassāti parikkhīṇabhavasaṃyojano. Khandhādiatthaṃ sammā aññāya vimuttoti sammadaññāvimutto. Aggo ca so dakkhiṇeyyo ca, aggadakkhiṇaṃ vā arahatīti aggadakkhiṇeyyo.

Bodhipakkhiyakathāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 2.699. 如前所說,在哪種程度上完成諸根的銳利,在那種程度上使諸力、覺支達到更銳利的狀態,集合諸根、諸力、覺支,以三相決定的方式以智慧揉搓。在其中運轉反覆的智慧。因此說"進入觀禪之道"。"如前所說"是指依生起生滅智等所說的方式。"種姓[智]之後"在此,如種姓[智]般的種姓[智]。因為第一道的前導智慧征服凡夫種姓、成為聖者種姓,所以無譬喻地稱為種姓[智],而這是因相似於彼而譬喻地稱為種姓[智]。但因某些雜染的清凈和究竟清凈,以及以此為所緣,所以稱為遍凈。因此在《發趣論》中說:"隨順是遍凈的無間緣。"又因為在《無礙解道》中依征服生起等的意義而說:"八種種姓法以定力生起,十種種姓法以觀力生起"等,所以在此也應理解說"種姓[智]之後"。 第二智完畢。 第三道智品註釋 814. "僅一次"是指僅一次。"來到此世間"這是指在五種一來者中除去四種而僅取一種。某者在此獲得一來果后即在此世般涅槃,某者在此獲得后在天界般涅槃,某者在天界獲得后即在彼處般涅槃,某者在天界獲得后再生此處般涅槃。這四種在此未取。而在此獲得后在天界住至壽盡,再生此處般涅槃者,應知這一種在此被取。 "爲了完全斷除欲貪、嗔恚"是爲了無餘斷除那些已被一來道減弱的結。因為不再以結生方式來到欲有,故稱不還。 第三智完畢。 第四道智品註釋 815. "化生"是指化生種類。這否定他的胎生。"在彼處般涅槃"是指在彼凈居天般涅槃。"從彼世間不還之法"是指以結生方式從彼世間不再返回此處的自性,但爲了見佛、聞法而來是有的。 "爲了完全斷除色貪、無色貪、慢、掉舉、無明"是爲了無餘斷除這五種上分結。其中,對色有的欲貪是色貪。對無色有的欲貪是無色貪。慢是阿羅漢道所斷的慢。同樣掉舉、無明也是。 第四智完畢。 阿羅漢補特伽羅品註釋 816. "大漏盡者"這是因大威力而稱為尊敬語,不是相對語,如"大目揵連"。因為沒有所謂小漏盡者。"持最後身"是指持最後之身者。因放下、卸下蘊、煩惱、行作之重擔,故稱已放下重擔。"已達自利"是已達到自己的利益。自利應理解為阿羅漢果。因為它以自我相系屬、不離自我、為自我最高義利的意義,是自己的利益,所以稱為自利。"已盡諸有結"是指他的十種有結已經完全消盡。"以正智解脫"是正確了知蘊等義而解脫。"最上應供"是最上且應供養,或值得最上供養。 菩提分品註釋

1. Catunnaṃ maggañāṇānaṃ vasena catuñāṇāya. Ānubhāvavijānanatthanti satipaṭṭhānapāripūriādikassa ānubhāvassa bodhanatthaṃ.

Paripuṇṇā bodhipakkhiyā etassāti paripuṇṇabodhipakkhiyo, maggo. Tassa bhāvo paripuṇṇabodhipakkhiyabhāvo. Vuṭṭhānabalehi sampayuttatāva vuṭṭhānabalasamāyogo, ye saṃyojanādayo yena paṭhamamaggādinā pahātabbā.

1. Bujjhanaṭṭhena vā bodho, maggacittuppādo. Tassa bujjhanakiriyāya anuguṇabhāvato pakkhe bhavāti bodhipakkhiyā.

819.Tesu bodhipakkhiyesu. Ārammaṇesūti kāyādiārammaṇesu. Okkhanditvāti anupavisitvā. Pakkhanditvāti tasseva vevacanaṃ. Upaṭṭhānatoti asubhākārādiggahaṇavasena upagantvā avaṭṭhānato. Kāyādīsu asubhākārādiggahaṇaṃ pubbabhāgasatipaṭṭhānavasena subhasaññādipahānakiccasādhanaṃ maggasatipaṭṭhānavasena veditabbaṃ. Tattha hi ekāva sati catukiccasādhanavasena pavattati.

820.Padahantīti vāyamanti, kāyacittāni paggaṇhanti vā. Asobhāhetūnaṃ saṃkilesadhammānaṃ pajahanena, sobhāhetūnañca vodānadhammānaṃ bhāvanena sobhanaṃ, sundaranti attho. Seṭṭhabhāvāvahanatoti pāsaṃsatamabhāvasādhanato. Padhānabhāvakāraṇatoti uttamabhāvahetuto.

821.Pubbe vuttenāti iddhividhañāṇaniddese (visuddhi. 2.369) vuttena. Ijjhanaṭṭho nipphajjanaṭṭho, paṭilābhasampadā vā, yena vā ijjhanti iddhā vuddhā ukkaṃsagatā honti, taṃ ijjhanaṃ. Samādhipadhānasaṅkhārapamukhā maggadhammā idha 『『iddhī』』ti adhippetā. Pubbaṅgamaṭṭho adhipatipaccayabhāvo. Tasmā sotāpattimaggo ijjhatīti iddhi, tasmā sampayuttā chandādayo pubbaṅgamaṭṭhena pādo. Tassā eva phalabhūtāya vuṭṭhānagāminiyā chandādayo pubbabhāgakāraṇaṭṭhena pādo. Soti iddhipādo. Ime lokuttarāvāti ime yathāvuttā chandādayo uttaracūḷabhājanīye āgatanayena lokuttarā veditabbā. Chandādiadhipativasena paṭiladdhadhammāpi phassādayo iddhipādā hontīti attho. Kāmañcettha iddhipādo no adhipati, adhipati vā no iddhipādo nāma natthi, yathā pana ekasmiṃ rajje rajjārahesu catūsu rājakumāresu ekasmiṃ kāle ekova rajjamanusāsati, na sabbe, evaṃ ekamekasmiṃ cittuppāde ekova adhipati, iddhipādo ca hotīti veditabbo.

822.Assaddhiyaṃ saddhāpaṭipakkhā akusalā dhammā, avatthugato pasādapatirūpako micchādhimokkho vā. Kosajjaṃ thinamiddhapadhāno akusalacittuppādo. Pamādo satisammoso tathāpavattā akusalā khandhā. Abhibhavanasaṅkhātena adhipatiyaṭṭhenāti assaddhiyādīnaṃ abhibhavanato abhibhavananti vattabbena adhimokkhapaggahaupaṭṭhānaavikkhepapajānanassa ekalakkhaṇena sampayuttadhammesu adhipatiyaṭṭhena. Assaddhiyādīhi cāti ca-saddo samuccayattho aṭṭhānappayutto, tasmā akampiyaṭṭhena ca sampayuttadhammesu thirabhāvena ca balanti evamettha adhippāyo veditabbo.

823.Bujjhanakasattassāti catunnaṃ ariyasaccānaṃ paṭivijjhanakasattassa. Yo heso lokuttaramaggakkhaṇe uppajjamānāya satiādidhammasāmaggiyā karaṇabhūtāya bujjhati kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti bodhīti vuccati ariyasāvako, tassa bodhissa bujjhanakasattassa aṅgāti bojjhaṅgā. Niyyānikaṭṭhenāti vaṭṭato nissaraṇaṭṭhena.

1. Catunnaṃ maggañāṇānaṃ vasena catuñāṇāya. Ānubhāvavijānanatthanti satipaṭṭhānapāripūriādikassa ānubhāvassa bodhanatthaṃ.

Paripuṇṇā bodhipakkhiyā etassāti paripuṇṇabodhipakkhiyo, maggo. Tassa bhāvo paripuṇṇabodhipakkhiyabhāvo. Vuṭṭhānabalehi sampayuttatāva vuṭṭhānabalasamāyogo, ye saṃyojanādayo yena paṭhamamaggādinā pahātabbā.

1. Bujjhanaṭṭhena vā bodho, maggacittuppādo. Tassa bujjhanakiriyāya anuguṇabhāvato pakkhe bhavāti bodhipakkhiyā.

819.Tesu bodhipakkhiyesu. Ārammaṇesūti kāyādiārammaṇesu. Okkhanditvāti anupavisitvā. Pakkhanditvāti tasseva vevacanaṃ. Upaṭṭhānatoti asubhākārādiggahaṇavasena upagantvā avaṭṭhānato. Kāyādīsu asubhākārādiggahaṇaṃ pubbabhāgasatipaṭṭhānavasena subhasaññādipahānakiccasādhanaṃ maggasatipaṭṭhānavasena veditabbaṃ. Tattha hi ekāva sati catukiccasādhanavasena pavattati.

820.Padahantīti vāyamanti, kāyacittāni paggaṇhanti vā. Asobhāhetūnaṃ saṃkilesadhammānaṃ pajahanena, sobhāhetūnañca vodānadhammānaṃ bhāvanena sobhanaṃ, sundaranti attho. Seṭṭhabhāvāvahanatoti pāsaṃsatamabhāvasādhanato. Padhānabhāvakāraṇatoti uttamabhāvahetuto.

821.Pubbe vuttenāti iddhividhañāṇaniddese (visuddhi. 2.369) vuttena. Ijjhanaṭṭho nipphajjanaṭṭho, paṭilābhasampadā vā, yena vā ijjhanti iddhā vuddhā ukkaṃsagatā honti, taṃ ijjhanaṃ. Samādhipadhānasaṅkhārapamukhā maggadhammā idha 『『iddhī』』ti adhippetā. Pubbaṅgamaṭṭho adhipatipaccayabhāvo. Tasmā sotāpattimaggo ijjhatīti iddhi, tasmā sampayuttā chandādayo pubbaṅgamaṭṭhena pādo. Tassā eva phalabhūtāya vuṭṭhānagāminiyā chandādayo pubbabhāgakāraṇaṭṭhena pādo. Soti iddhipādo. Ime lokuttarāvāti ime yathāvuttā chandādayo uttaracūḷabhājanīye āgatanayena lokuttarā veditabbā. Chandādiadhipativasena paṭiladdhadhammāpi phassādayo iddhipādā hontīti attho. Kāmañcettha iddhipādo no adhipati, adhipati vā no iddhipādo nāma natthi, yathā pana ekasmiṃ rajje rajjārahesu catūsu rājakumāresu ekasmiṃ kāle ekova rajjamanusāsati, na sabbe, evaṃ ekamekasmiṃ cittuppāde ekova adhipati, iddhipādo ca hotīti veditabbo.

822.Assaddhiyaṃ saddhāpaṭipakkhā akusalā dhammā, avatthugato pasādapatirūpako micchādhimokkho vā. Kosajjaṃ thinamiddhapadhāno akusalacittuppādo. Pamādo satisammoso tathāpavattā akusalā khandhā. Abhibhavanasaṅkhātena adhipatiyaṭṭhenāti assaddhiyādīnaṃ abhibhavanato abhibhavananti vattabbena adhimokkhapaggahaupaṭṭhānaavikkhepapajānanassa ekalakkhaṇena sampayuttadhammesu adhipatiyaṭṭhena. Assaddhiyādīhi cāti ca-saddo samuccayattho aṭṭhānappayutto, tasmā akampiyaṭṭhena ca sampayuttadhammesu thirabhāvena ca balanti evamettha adhippāyo veditabbo.

823.Bujjhanakasattassāti catunnaṃ ariyasaccānaṃ paṭivijjhanakasattassa. Yo heso lokuttaramaggakkhaṇe uppajjamānāya satiādidhammasāmaggiyā karaṇabhūtāya bujjhati kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti bodhīti vuccati ariyasāvako, tassa bodhissa bujjhanakasattassa aṅgāti bojjhaṅgā. Niyyānikaṭṭhenāti vaṭṭato nissaraṇaṭṭhena.

我來將這段巴利文直譯成簡體中文： 817. 依四道智之力而有四種智。"爲了了知威力"意為爲了覺知圓滿念處等的威力。 具足覺支者即是道，以具足覺支為特質。出離力相應即是與出離力結合，由初道等所斷的結縛等。 818. 以覺知義為覺，即是道心生起。隨順於覺知行為，存在於支分中，故稱覺支。 819. 于彼等覺支中。"所緣"即身等所緣。"進入"即深入。"投入"是其同義詞。"現起"即以不凈相等把握而住立。應知依前分念處，在身等中把握不凈相等是為斷除凈想等的作用，依道念處則成就其功能。於此，一念以成就四種作用而轉起。 820. "精進"即是努力，或者是提升身心。以斷除不善因的染污法，以修習善因的清凈法而成為善妙，意即殊勝。"帶來最上品質"即成就最值得讚歎的狀態。"成為主要因素"即是最上品質的原因。 821. "先前所說"即在神通智解說中所說。成就義是完成義，或成就獲得，或由此而成就、增長、達到卓越，此即是成就。此處所說的"神通"是以定和精進行為首的道法。前導義是增上緣的作用。因此，預流道成就即是神通，與之相應的欲等以前導義為足。對於彼出離道的果位，欲等是前分因義為足。此即神通足。此等是出世間，即如前所說的欲等，依上分小分別所說方式，應知是出世間。與欲等增上力所獲得的觸等諸法也成為神通足的意思。雖然此中神通足非增上，增上非神通足之法是沒有的，如同一個王國中有四位王子都適合繼位，但同一時間只有一位執掌王權，不是全部，如是在每一心生起中只有一個是增上，也是神通足，應當如是理解。 822. 不信是信的對立面即不善法，或是無根據的信仰表象即邪確信。懈怠是以昏沉睡眠為主的不善心生起。放逸是念的迷失即如是轉起的不善蘊。"以克服所謂的增上義"即因克服不信等而說克服，即以決意、策勵、現起、不散亂、了知的單一特相，在相應法中的增上義。"以及不信等"中的"及"字是總括義非處所用，因此應知此處的意趣是：以不動搖義及在相應法中堅固性而為力。 823. "覺悟者"即是通達四聖諦者。此人在出世間道剎那生起念等諸法的和合作用時覺悟，從煩惱相續的睡眠中醒來，或通達四聖諦，或現證涅槃，故稱為覺，即聖弟子，其覺悟者的支分即是覺支。"出離義"即從輪迴出離義。

1. Pubbabhāge nānācittesu labbhantīti sambandho. Cuddasavidhenāti ānāpānairiyāpathacatusampajaññapaṭikkūlamanasikāradhātumanasikārapabbāni, nava sivathikapabbāni cāti evaṃ cuddasavidhena. Kāyaṃ pariggaṇhato ca kāyānupassanāsatipaṭṭhānaṃ labbhati, na vedanādayo pariggaṇhato. Esa nayo sesesupi. 『『Sukhaṃ vedana』』ntiādināti vā 『『sāmisa』』ntiādināti vā 『『nirāmisa』』ntiādināti vā evaṃ navavidhena. Sarāgadosamohasaṃkhittamahaggatasamāhitasauttaravimuttapadānaṃ sapaṭipakkhānaṃ vasena soḷasavidhena. Nīvaraṇupādānakkhandhāyatanabojjhaṅgasaccapabbānaṃ vasena pañcavidhena. Imasmiṃ attabhāveti paccuppanne attabhāve. Anuppannapubbanti attano abhūtapubbaṃ. Parassa uppannaṃ akusalaṃ disvā tannimittañca vadhabandhārahādīnīti adhippāyo. Tassāti tādisassa. Bhavati hi taṃsadisepi tabbohāro yathā 『『tāniyeva osadhānī』』ti. Tassa pahānāyāti etthāpi eseva nayo. Jhānavipassanā ito aññasmiṃ attabhāve uppannapubbāpi siyunti vuttaṃ 『『imasmiṃ attabhāve anuppannapubba』』nti, chandiddhipādasammāvācānaṃyeva gahaṇaṃ. Tesu vuttesu sesiddhipādasesaviratiyo atthato vuttāva hontīti lakkhaṇahāravasena ayamattho veditabbo. Evaṃ nānācittesu labbhanti pubbabhāge ete satipaṭṭhānasammappadhānaiddhipādā. Catunnaṃ ñāṇānanti catunnaṃ ariyamaggañāṇānaṃ. Kāmaṃ sabbepi bodhipakkhiyadhammā maggacittuppādapariyāpannāva, tathāpi sātisayo sammappadhānabyāpāro maggakkhaṇeti vuttaṃ 『『phalakkhaṇe ṭhapetvā cattāro sammappadhāne』』ti. Avasesā tettiṃsa labbhanti, te ca kho pariyāyato, na nippariyāyatoti adhippāyo.

825.Sesesu panāti iddhipādādīsu pañcasu koṭṭhāsesu. Yathā sativīriyesu 『『satipaṭṭhānaṃ sammappadhāna』』nti saṅkhipanavasena hāpanaṃ, 『『kāyānupassanā』』tiādivibhāgadassanavasena vaḍḍhanaṃ atthi, īdisaṃ hāpanavaḍḍhanaṃ natthīti attho.

我來將這段巴利文直譯成簡體中文： 824. "在前分的不同心中獲得"是其相連關係。"十四種"即是：入出息、四威儀、四明覺、不凈作意、界作意等分，以及九種墓園觀分，如是為十四種。觀察身時得身念處，而非觀察受等。其餘也是同樣的道理。或以"樂受"等，或以"有味"等，或以"無味"等，如是為九種。依有貪、有嗔、有癡、收縮、廣大、等持、有上、解脫等句及其對立而為十六種。依蓋、取、蘊、處、覺支、諦等分而為五種。"在此身"即在現在身。"未曾生起"即自己未曾有過。見他人生起的不善及其相關的應受殺戮囚禁等之事，此是其意趣。"其"即如是者。于相似者也有此稱呼，如說"彼等藥物"。在"為斷除其"中也是同樣的道理。因為禪那和觀可能在此外的其他生中曾生起過，故說"在此身未曾生起"，是專指欲神通足和正語。在所說的其餘神通足和其餘離之中，從意義上說已經包含了，應依特相理路而了知此義。如是在前分的不同心中獲得這些念處、正勤、神通足。"四智"即四聖道智。雖然一切覺支法都包含在道心生起中，然而在道剎那中正勤的作用特別顯著，故說"除果剎那的四正勤"。其餘三十三法可得，而且是就方便說，非就究竟說，此是其意趣。 825. "其餘"即在神通足等五種類別中。如同在念和精進中，以攝略方式減少為"念處、正勤"，以"身隨觀"等分別顯示方式而增加，如是的減少增加是沒有的，此是其意思。

1. Idāni sabbesu eva yathārahaṃ labbhamānavibhāgadassanatthaṃ 『『apicā』』tiādi āraddhaṃ. Tattha tesūti sattatiṃsāya bodhipakkhiyadhammesu. Chaddhāti ekadhā dvedhā catudhā pañcadhā aṭṭhadhā navadhāti evaṃ chappakārena te bhavanti.

Chandiddhipādādivasenāti chando chandiddhipādavaseneva, cittaṃ cittiddhipādavaseneva, pītipassaddhiupekkhā bojjhaṅgavaseneva, saṅkappādayo maggavasenevāti evaṃ nava ekavidhāva honti.

Cuddaseva asambhinnāti sati vīriyaṃ chando cittaṃ paññā saddhā samādhi pīti passaddhi upekkhā sammāsaṅkappo sammāvācā sammākammanto sammāājīvoti ime asambhinnā padantarasambhedena vinā aggahitaggahaṇena gayhamānā cuddaseva ca sabhāvadhammā. Cuddasāti ca ukkaṃsaparicchedena vuttaṃ. Tañca kho paṭhamajjhānikamaggacittuppādavasena, dutiyajjhānike pana sammāsaṅkappābhāvato terasa, tatiyacatutthapañcamajjhānikesu pītisambojjhaṅgābhāvato dvādasa honti. 『『Sattatiṃsappabhedato』』ti idampi ukkaṃsavaseneva vuttaṃ, avakaṃsato pana vuttanayena ekasmiṃ khaṇe chattiṃsa, pañcatiṃsa honti, catunnaṃ adhipatīnaṃ ekajjhaṃ anuppajjanato ekasmiṃ khaṇe ekasseva iddhipādassa sambhavoti dvattiṃsa ca hontīti veditabbaṃ.

Sattatiṃsapabhedato kathanti āha 『『sakiccanipphādanato』』tiādi, ekaccassa sabhāvato ekassāpi attano ānubhāvānurūpakāyānupassanāditaṃtaṃkiccasādhanatoti attho. Sarūpena ca vuttitoti abhedassa cittiddhipādādikassa sarūpeneva pavattanato ca.

Etthāti ñāṇadassanavisuddhiyaṃ. Kasmā pana bodhipakkhiyesu jhānakoṭṭhāso na gahito, nanu jhānarahito ariyamaggo natthīti? Saccaṃ natthi, tato eva na kho panetaṃ evaṃ daṭṭhabbaṃ 『『bodhipakkhiyesu jhānaṃ na gahita』』nti lakkhaṇūpanijjhānalakkhaṇassa jhānassa maggaggahaṇeneva gahitattā. Tañhi sandhāya 『『yasmiṃ samaye lokuttaraṃ jhānaṃ bhāvetī』』tiādi (dha. sa. 277, 343 ādayo) vuttaṃ. Ārammaṇūpanijjhānalakkhaṇassa panettha sambhavo eva natthi. Aparo nayo – kasmā pana bodhipakkhiyesu jhānakoṭṭhāso na gahito, nanu jhānarahito ariyamaggo natthi, na ca taṃ paṭipadā viya ekantapubbabhāgiyaṃ, nāpi ekaccapaṭisambhidā viya magganissando, atha kho maggacittuppādapariyāpanno, yato 『『lokuttaraṃ jhānaṃ bhāvetī』』ti (dha. sa. 277, 343 ādayo) vuttaṃ, maggamaggaparivāradhammā ca bodhipakkhiyadhammāti? Vuccate – yaṃ tāva vuttaṃ jhānarahito ariyamaggo natthī』』ti, tattha na ariyamaggasampayogamattena jhānassa bodhipakkhiyatā labbhati atippasaṅgato. Āhārādīnampi hi bodhipakkhiyatā āpajjeyyāti. Etena maggacittuppādapariyāpannatā bodhipakkhiyabhāvassa akāraṇanti dassitaṃ hoti.

我來將這段巴利文直譯成簡體中文： 826. 現在爲了顯示一切法中適當可得的分別，而開始說"複次"等。其中"于彼等"即是三十七菩提分法。"六種"即是一種、二種、四種、五種、八種、九種，如是為六種方式而有彼等。 "依欲神通足等"即是欲僅依欲神通足，心僅依心神通足，喜、輕安、舍僅依覺支，尋等僅依道支，如是九法唯是一種。 "十四不相混"即是：念、精進、欲、心、慧、信、定、喜、輕安、舍、正思惟、正語、正業、正命，這些不相混雜，不與其他詞相混合，不取其所未取而被取的十四種自性法。說"十四"是就最高限度而說。這是依初禪道心生起而說，在第二禪中因無正思惟故為十三，在第三、第四、第五禪中因無喜覺支故為十二。"三十七種差別"這也是就最高限度而說，但就最低限度，依所說方式，在一剎那中為三十六或三十五，因為四增上不能同時生起，在一剎那中只能有一個神通足的生起，故應知成為三十二。 "如何說三十七種差別"而說"依成就自身作用"等，某些法雖自性是一，但依其威力相應而成就身隨觀等各自作用，此是其義。"以自相而轉起"即是不分別的心神通足等以自相而運轉。 "於此"即是在智見清凈中。為何在菩提分中不攝取禪支類別，難道沒有無禪支的聖道嗎？確實沒有，正因如此，不應如是見"在菩提分中未攝取禪那"，因為具有觀察相特性的禪那已被攝在道的攝取中。正是針對這點而說"在某時修習出世間禪那"等。但具有所緣觀察特性的禪那在此是完全沒有的。另一解釋：為何在菩提分中不攝取禪支類別，難道沒有無禪支的聖道，它不像道前分那樣完全屬於前分，也不像某些無礙解那樣是道的流出，而是包含在道心生起中，因此說"修習出世間禪那"，而且菩提分法是道和道的眷屬法？對此回答：首先對於所說"沒有無禪支的聖道"，在此不能僅因與聖道相應而得到禪那的菩提分性，因為過於擴大，因為這樣連段食等也會成為菩提分。由此顯示包含在道心生起中不是成為菩提分的原因。

Yaṃ pana vuttaṃ 『『maggamaggaparivāradhammā ca bodhipakkhiyā』』ti, tattha parivāraṭṭho kiṃ sahapavattiattho, udāhu parikkhāraṭṭhoti? Yadi purimo pakkho, so pageva nillocito. Atha dutiyo, idaṃ vicāretabbaṃ. Kathaṃ pavattamānaṃ jhānaṃ maggassa parikkhāro? Yadi sahajātādipaccayabhāvena, evaṃ sati phassādīnampi maggaparikkhāratā āpajjati. Atha paṭipakkhavidhaṃsanena, na sabbe jhānadhammā paṭipakkhavidhaṃsanasamatthā. Na hi vicāro, vedanā ca kassaci saṃkilesadhammassa ujupaṭipakkhabhāvena pavattanti. Yaṃ pana peṭake 『『sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāya paṭipakkho』』ti vuttaṃ, taṃ pariyāyena vuttaṃ. Na hi sukhaṃ sayaṃ uddhaccakukkuccassa paṭipakkho, paṭipakkhassa pana samādhissa paccayatāya paṭipakkho. Na ca vicāro paññā viya, adhimokkho viya vā vicikicchāya paṭipakkho, paṭipakkhassa paṭirūpatāya pana paṭipakkho vutto. Tathā pītipi na byāpādassa adoso viya ujupaṭipakkho, adosasampayogato pana paṭipakkho vutto. Tena vuttaṃ 『『taṃ pariyāyena vutta』』nti. Vitakkasamādhayo eva pana jhānadhammesu ujukaṃ paṭipakkhavidhaṃsanasamatthāti paṭipakkhaviddhaṃsanasamatthassa paripuṇṇassa jhānakoṭṭhāsassa abhāvato na cassa bodhipakkhiyesu saṅgaho kato. Yasmā pana sammāsaṅkappo, sammāsamādhi ca maggapariyāpannā jhānadhammā, tasmā te sandhāya taṃsampayuttatāya vā itarepi gahetvā pariyāyena vuttaṃ pāḷiyaṃ 『『yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānika』』ntiādi (dha. sa. 277).

Vuṭṭhānabalasamāyogakathāvaṇṇanā

827.Vuṭṭhānaṃ nimittato, pavattato ca vuṭṭhānaṃ. Balasamāyogo samathavipassanābalehi sampayuttatā. Pariññābhisamayādivasena dukkhādīsu visesadassanaṭṭhena maggapaññāpi vipassanāti vuccatīti 『『lokiyavipassanā』』ti visesetvā vuttaṃ. Tenevāha 『『vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti (paṭi. ma.

我來將這段巴利文直譯成簡體中文： 對於所說"菩提分是道和道的眷屬法"，此中眷屬義是同時生起義，還是資具義？如果是前者，這已經在前面被否定了。如果是後者，這需要考察。禪那如何運作成為道的資具？如果是以俱生等緣的作用，那麼觸等也會成為道的資具。如果是以斷除對立，不是所有禪支都能夠斷除對立。因為尋和受並不是以直接對立的方式對任何染污法而轉起。在《藏論》中說"樂對治掉舉惡作，尋對治疑"，這是方便說。因為樂本身不是掉舉惡作的對治，而是因為是對治的定的緣而成為對治。尋也不像慧或勝解那樣是疑的對治，而是因為類似於對治而說是對治。同樣，喜也不像無嗔那樣是嗔的直接對治，而是因為與無嗔相應而說是對治。因此說"這是方便說"。在禪支中只有尋和定能夠直接斷除對立，因為沒有完整的能斷除對立的禪支類別，所以不被攝入菩提分中。但因為正思惟、正定是屬於道的禪支，所以針對這些，或因與這些相應而攝取其他，方便地在聖典中說"在某時修習出世間禪那、出離"等。 出離力相應解釋 827. 出離是從相出離，從轉起出離。力相應是與止觀諸力相應。因為道慧以遍知等現觀等方式在苦等中見殊勝相而稱為觀，故特別說"世間觀"。因此說"以出離義修習止觀雙運"。

2.5). Nimittārammaṇattā nevanimittā vuṭṭhāti, pavatti…pe… chindanato na pavattā vuṭṭhātīti yojanā. Tattha nimittato vuṭṭhānaṃ saṅkhāranimittaṃ nissajjitvā nibbānārammaṇakaraṇaṃ. Pavattato vuṭṭhānaṃ hetunirodhena āyatiṃ vipākappavattassa anuppavattidhammatāpādanaṃ. Tenāha 『『samudayassa asamucchindanato pavattā na vuṭṭhātī』』ti.

Dubhatoti ubhato, da-kārāgamaṃ katvā evaṃ vuttaṃ. Dubhāti vā padantaramevetaṃ ubhayasaddena samānatthaṃ. Dassanaṭṭhenāti pariññābhisamayādilakkhaṇena catusaccadassanaṭṭhena. Micchādiṭṭhiyāti dvāsaṭṭhippabhedāyapi micchādiṭṭhiyā. Tadanuvattakakilesehīti apāyagamanīyatāya tassā micchādiṭṭhiyā anuvattakehi vicikicchādikilesehi. Khandhehīti etthāpi tadanuvattakasaddo ānetvā sambandhitabbo. Te ca micchādiṭṭhiādipaccayā uppajjanārahā veditabbā. Micchāsaṅkappātiādīsupi tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti. Bahiddhā ca sabbanimittehi vuṭṭhātīti pāḷi saṃkhittā. Yathā micchādiṭṭhimicchāsaṅkappā, evaṃ micchāvācādayopi apāyagamanīyā eva veditabbā. Micchāvācākammantājīvā cetanāsabhāvā. Micchāsati tathāpavattā cattāro khandhā. Uparimaggattaye sammādiṭṭhi taṃtaṃmaggavajjhā mānato vuṭṭhāti. So hi 『『ahamasmī』』ti pavattiyā diṭṭhiṭṭhāniyo, micchāmaggato panettha vuṭṭhānaṃ anuddharitvā taṃtaṃmaggavajjhasaṃyojanānusayeheva vuṭṭhānaṃ uddhaṭaṃ.

Aṇusahagatāti aṇubhāvaṃ gatā pattā, tanubhūtāti attho.

1. Evaṃ vuṭṭhānaṃ dassetvā idāni balasamāyogaṃ dassetuṃ 『『lokiyānañcā』』tiādi vuttaṃ. Samathabalaṃ adhikaṃ hoti samādhibhāvanābhāvato. Vipassanābalaṃ adhikaṃ hoti ñāṇuttarattā vipassanābhāvanāya. Samānabhāvena yuge naddhā baddhā viya hontīti yuganaddhā. Tenāha 『『aññamaññaṃ anativattanaṭṭhenā』』ti, kiccato anūnādhikabhāvenāti attho. Tato eva samāyogoti samaparicchedayogoti attho.

Samādhipaṭipakkhadassanatthaṃ 『『uddhaccasahagatakilesehī』』ti vuttaṃ, uddhaccapadhānehi kilesehīti adhippāyo. Avikkhepo samādhīti samucchindanena vikkhepassa ujupaṭipakkhabhūto samādhi. Nirodhagocaroti nibbānārammaṇo. Vuṭṭhānaṭṭhenāti vuṭṭhānakabhāvena nimittato, pavattato ca vuṭṭhahamānavasena. Ekarasāti samānakiccā.

Pahātabbadhammapahānakathāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 2.5. 由於以相為所緣故不從相出起，由於…乃至…斷絕故不從轉起，如是配合。其中，從相出起是舍離諸行相而以涅槃為所緣。從轉起出起是以因滅而使未來果報轉起成為不生法性。因此說"由於不斷絕集故不從轉起"。 "兩邊"即是"兩方"，加入"da"音而如此說。或者"兩"是另一個詞，與"兩方"詞義相同。以見義者，即以遍知等現觀相的四諦見義。邪見即是六十二種邪見。隨行煩惱即是隨行於那導向惡趣的邪見的疑等煩惱。諸蘊中也要帶入"隨行"一詞來理解。這些應知是因邪見等緣而應生起的。在邪思惟等中也從隨行煩惱和諸蘊出起。經中簡略說"從外一切相出起"。應知如邪見邪思惟，邪語等也是導向惡趣的。邪語、邪業、邪命是思的自性。邪念是如是轉起的四蘊。在上三道中，正見從各自道所斷的慢出起。因為這是"我是"轉起的見處，這裡未提出從邪道出起，只提出從各自道所斷的結和隨眠出起。 "細微"是達到細小狀態，意為變得微細。 828. 如是顯示出起后，現在為顯示力的相應而說"對於世間等"等。止力增上是因為修習定。觀力增上是因為觀的修習是以智為上。如軛般相系相連故為軛聯。因此說"以不相超越義"，意為作用上無增無減。由此即是相應，意為等量相應。 為顯示定的對治，說"與掉舉俱行的煩惱"，意為以掉舉為主的煩惱。無散亂是定，是以斷除而成為散亂的正對治的定。以滅為境是以涅槃為所緣。以出起義是以成為出起法而從相和轉起出起的方式。一味是作用相同。 應斷法的斷除之說釋義

829.Yedhammāti ye saṃkilesadhammā. Saṃyojanādīsu saṃyojanaṭṭhena bandhanaṭṭhena saṃyojanāni, vibādhanaṭṭhena, upatāpanaṭṭhena vā kilesā, micchāsabhāvāti micchattā, loke dhammā lokapariyāpannā dhammāti lokadhammā, maccherassa bhāvo, kammaṃ vāti macchariyaṃ, viparītaṭṭhena vipallāsā, ganthanaṭṭhena ganthā, ayuttā gatīti agati, āsavantīti āsavā, ohanantīti oghā, yojanaṭṭhena yogā, nīvarantīti nīvaraṇāni, dhammasabhāvaṃ atikkamma parato āmasantīti parāmāsā, bhusaṃ ādiyantīti upādānāni, appahīnabhāvena santāne anu anu sentīti anusayā, malīnabhāvakaraṇaṭṭhena malā, akusalakammāni ca tāni sugatiduggatīnaṃ, tattha nibbattanakasukhadukkhānañca pathā cāti akusalakammapathā, cittaṃ uppajjati etthāti cittuppādo, cittacetasikarāsi , akusalo ca so cittuppādo cāti akusalacittuppādoti akusalasaddaṃ ānetvā sambandhitabbaṃ.

Khandhehi khandhānanti idhalokakkhandhehi paralokakkhandhānaṃ. Yāvañhi teti te rūparāgādayo yāva pavattanti na samucchijjanti, tāva etesaṃ khandhaphaladukkhānaṃ anuparamo avicchedoti. Etena tesaṃ saṃyojanatthaṃ vibhāveti. Uddhanti rūpārūpabhavesu, tatiyamagguppattiyā vā uddhaṃ. Uddhaṃ bhajantīti uddhaṃbhāgā, rūpārūpabhavā, tesaṃ avicchedahetutāya hitāni uddhaṃbhāgiyāni.

Kilissanti, kilesenti cāti duvidhampi atthaṃ dassento 『『sayaṃ saṃkiliṭṭhattā』』tiādimāha.

Micchāvimutti 『『lokathūpikādīsu mokkho』』ti pavattamicchāvimokkho. Abhinivisanādivasena micchā viparītaṃ na sammā pavattanato micchāñāṇaṃ mohova.

Lokappavattiyāti khandhappavattiyaṃ sati. Anuparamadhammakattāti puññapāpavasena aparāparaṃ avicchijjanato. 『『Lābhahetuko lābho』』tiādinā kāraṇopacārena.

Āvāse macchariyaṃ, āvāsahetukaṃ vā macchariyaṃ āvāsamacchariyaṃ.

Tayoti vatthuṃ abhinditvā vuttaṃ, bhinditvā pana vuccamāne dvādasa honti.

Ganthakaraṇaṃ kāraṇabhāvena paṭibaddhatākaraṇaṃ ganthananti taṃ rūpakāyepi labbhatīti āha 『『nāmakāyassa ceva rūpakāyassa cā』』ti. Tattha byāpādassāpi abhisajjanupanayhavasena pavattanato ganthanaṭṭho veditabbo, yato tassa paṭighasaṃyojanabhāvo vutto.

Chandadosamohabhayehīti chandadosamohabhayahetu. Tañhīti akattabbakaraṇaṃ, kattabbākaraṇañca.

Savanāti pavattanato. Savanatoti kilesāsucibhāvena vissandanato. Puna savanatoti pasavanato.

Ākaḍḍhanaṭṭhena, duruttaraṇaṭṭhena cāti etena oghā viya oghāti dasseti. Ārammaṇena, dukkhena ca viyogassa appadānasaṅkhātena yojanaṭṭhena yogāti dasseti, saṃkilesakaraṇaṭṭhenāti attho. Tesaññevāti kāmarāgādīnaṃyeva. Te hi sotavasena vattamānā soto viya sotapatite satte apāyasamuddaṃ pāpenti, saṃsārasamuddato ca sīsaṃ ukkhipituṃ na denti, yathāgahitañca ārammaṇaṃ vissajjituṃ na denti, yādisañca pāpaṃ katvā dukkhappatte punapi tādisena yojenti.

Cittassāti kusalacittassa, visesato jhānacittassa. Ādito varaṇaṃ āvaraṇaṃ. Kilesavāsanaṃ netvā varaṇaṃ nīvaraṇaṃ. Kuṭṭakavāṭādīhi viya pidahanaṃ paṭicchādanaṃ, taṃ pana kusalādīni saṅgaṇhituṃ, pariññātuṃ, ñātuñca appadānavasena daṭṭhabbaṃ.

Tassa tassa dhammassa sabhāvanti kāyādikassa tassa tassa dhammassa asubhādisabhāvaṃ. Abhūtaṃ sabhāvanti subhādisabhāvaṃ.

我來將巴利文直譯為簡體中文： 那些法是指那些雜染法。在結縛等中,以結縛義和束縛義為結,以逼惱義或熱惱義為煩惱,以邪性為邪,世間法是屬於世間的法,慳的狀態或業稱為慳,以顛倒義為顛倒,以繫縛義為系,不正當的行為為不行,漏出為漏,淹沒為暴流,以束縛義為軛,障礙為蓋,超越法的本性而執取為取著,強烈執取為取,因未斷而在相續中一再潛伏為隨眠,以造成污垢義為垢,不善業是善趣惡趣及其中生起的苦樂之道為不善業道,心生起之處為心生起,心心所蘊,不善的心生起為不善心生起,應當引入不善的字而結合。 蘊與蘊是指此世蘊與他世蘊。只要那些色貪等未斷,持續存在,那麼這些蘊果之苦就不會止息、不會間斷。由此顯示它們的結縛義。上是指色無色界,或第三道以上。趨向上方為上分,色無色有,因為是不間斷的因緣而有利於它們故稱上分。 染污及使染污,顯示這兩種義而說"因自身污染"等。 邪解脫是指"在世間塔廟等處的解脫"這樣的邪解脫。由於執著等而邪,顛倒,不正確生起,故邪智就是癡。 在世間轉起是指在蘊轉起時。具不止息法性是指因福非福而不斷相續。以"利養為因的利養"等,以因的假說。 對住處的慳或以住處為因的慳為住處慳。 三是不分開事物而說,若分開來說則成十二。 繫縛作用是造成繫縛,使成為相連繫著,這在色身也可得到,所以說"對名身和色身"。其中,嗔恚也以怨恨繫縛方式運作,故應知繫縛義,因此說它是嗔恚結。 以欲、嗔、癡、怖為因。那就是作不該作、不作該作。 流出是因為運轉。從流出是因為如煩惱不凈般流溢。再次流出是因為滲出。 以牽引義和難度越義,由此顯示如暴流般的暴流。以所緣及苦的不予舍離稱為結合義而為軛,意即以造作雜染義。正是那些即貪慾等。它們隨流而行如流般使眾生墮入惡趣海,不讓他們從輪迴海中抬頭,不讓放舍所執著的所緣,遭受某種惡業所致的苦后又使其與同樣的相應。 對心即善心,特別是禪定心。從開始障礙為遮障。帶來煩惱習氣而障礙為蓋。如以墻壁門等遮蔽為覆蓋,這應當以不讓攝取、遍知、了知善等的方式來理解。 那個法的自性即身等那個法的不凈等自性。非真實自性即凈等自性。

Thāmagataṭṭhenāti thāmagatabhāvena. Thāmagatanti ca anaññasādhāraṇo kāmarāgādīnaṃ sabhāvo daṭṭhabbo. Yena te eva bhagavatā 『『anusayā』』ti vuttā. Anusayanañca maggena appahīnabhāvena paccayasamavāye uppajjanārahatā. Tenāha 『『punappunaṃ kāmarāgādīnaṃ uppattihetubhāvena anusentiyevā』』ti.

Dummocanīyabhāvena pavattiṃ sandhāyāha 『『telañjanakalalaṃ viyā』』ti.

830.Sesāti anapāyagamanīyā. Sukhumā kāmarāgapaṭighāti sambandho. Catutthañāṇavajjhā evāti avadhāraṇena paṭhamañāṇādivajjhatā nivattīyati. Tayidaṃ niyamadassanaṃ aññatthāpi netabbanti dassento 『『parato』』tiādimāha. Tattha 『『niyamaṃ na karissāmā』』ti etena niyame akate heṭṭhimamaggavajjhatāpi anuññātā eva hotīti.

Lobha…pe… catutthañāṇavajjhānītiādīsu paṭhamañāṇādīhi hatāpāyagamanīyādibhāvānīti adhippāyo veditabbo. Ādisaddena oḷārikasukhumatā gahitā.

Yaseti parivāre.

Agatīsu chandādayo kiñcāpi uparimaggavajjhā, tathāpi taṃmūlakassa akattabbakaraṇassa, kattabbākaraṇassa ca apāyagamanīyatāya paṭhamamaggavajjhā.

Katākatākusalākusalavisayaṃ yaṃ vippaṭisārabhūtaṃ kukkuccaṃ, taṃ idha tatiyañāṇavajjhaṃ vuttaṃ. Yaṃ pana 『『kukkuccapakatatāya āpattimāpajjatī』』ti (pāci. aṭṭha. 438; kaṅkhā. aṭṭha. nidānavaṇṇanā) vuttaṃ kukkuccaṃ, taṃ sandhāya 『『kukkuccavicikicchā sotāpattimaggena pahīyantī』』ti (dha. sa. aṭṭha. 1176) aṭṭhasāliniyaṃ vuttaṃ. Tasmā dvinnaṃ vacanānaṃ adhippāyo veditabbo. Aññesupi edisesu ṭhānesu adhippāyo maggitabbo, na virodhato paccetabbo. Oḷārikānavasesappahānaṃ vā sandhāya kukkuccassa paṭhamatatiyañāṇavajjhatā vuttāti veditabbaṃ. 『『Bhagavatā paṭikkhittaṃ anuvasitvā anuvasitvā āvasathapiṇḍaṃ bhuñjitu』』nti, 『『kukkuccāyanto na paṭiggahesī』』ti (pāci. 204) pana āgataṃ kukkuccaṃ, na nīvaraṇaṃ arahato uppajjanato, nīvaraṇapaṭirūpakaṃ pana 『『kappati na kappatī』』ti vīmaṃsanabhūtaṃ vinayakukkuccaṃ nāma, taṃ tathāpavattacittuppādova.

Kāmarāgapaṭighānusayā aṇusahagatā tatiyañāṇavajjhā. Oḷārikānaṃ pana dutiyañāṇavajjhatā heṭṭhā vuttanayāva.

Cittuppādaggahaṇena cettha makkhapaḷāsamāyāsāṭheyyapamādathambhasārambhādīnaṃ saṅgaho katoti daṭṭhabbaṃ.

我來將巴利文直譯為簡體中文： 以力得義即以力得狀態。力得應理解為貪慾等的無共通自性。由此世尊稱它們為"隨眠"。隨眠是因未被道斷除而在因緣和合時應當生起。因此說"以作為貪慾等一再生起之因而潛伏"。 關於難以脫離的執行而說"如油膏泥"。 830. 其餘即不導向惡趣的。微細的欲貪與嗔恚相連。唯為第四智所斷,此確定語排除為第一智等所斷。顯示此限定也應用於其他處而說"後面"等。其中"我們不作限定"表示在未作限定時也允許為較低道所斷。 在貪等為第四智所斷等中,應知意趣是說已被第一智等斷除導向惡趣等的狀態。以等字攝取粗細性。 在眷屬中。 雖然欲等不行為上道所斷,但因其為根本的不作應作及作不應作導向惡趣,故為初道所斷。 對已作未作善不善的後悔性惡作,這裡說為第三智所斷。但關於"因惡作而犯戒"所說的惡作,針對這個而在《殊勝義注》中說"惡作與疑由初道斷"。因此應知兩說的意趣。對其他類似之處也應尋求意趣,不應從矛盾處理解。或應知是針對粗重的完全斷除而說惡作為第一和第三智所斷。但如"多次違犯世尊禁止而食居處食","因惡作而不受"所說的惡作,不是蓋,因為阿羅漢也會生起,而是蓋的類似法,即所謂關於"許可不許可"的觀察性的律惡作,那只是如此運作的心生起。 欲貪嗔恚隨眠的微細部分為第三智所斷。而粗重部分為第二智所斷如前所說方式。 這裡應知以心生起的攝取而包含覆、惱、誑、詐、放逸、慢、激憤等。

831.Aphalo vāyāmoti ettha atītānaṃ tāva pajahane aphalo hotu vāyāmo niruddhattā, anāgatānaṃ pana kathanti tesampi vakkhamānaṃ aviparītamatthaṃ ajānanto natthitāmattaṃ gahetvā codeti, tathāpi 『『aphalo』』ti pubbe pahātabbānaṃ natthitāya codanā katā, idāni pahānassa. Yadi hi pahānaṃ atthi, kathaṃ pahātabbā santi? Atha pahātabbā santi, kathaṃ pahānaṃ hoti? Pahātabbā ca santi, pahānañca hotīti vippaṭisiddhametaṃ. Kasmā? Pahātabbesu santesu pahānassa asambhavato tadupago vāyāmo aphalo ālokatamānaṃ sahāvaṭṭhāne sati ālokassa aphalatā viya. Athāpi kathañci pahānaṃ siyā? Saṃkilesikā ca maggabhāvanā āpajjati pahātabbapahāyakānaṃ sahāvaṭṭhānato . Vippayuttatā vā kilesānaṃ cittavippayuttasaṅkhāravādīnaṃ vippayuttasaṅkhārānaṃ viyāti adhippāyo. Taṃ pana nesaṃ vādīnaṃ yathā matimattaṃ, evamidhāpīti dassento āha 『『na ca paccuppannakileso cittavippayutto nāma atthī』』ti. Arūpadhammā hi ekavatthukādibhāvena vattamānā khaṇattayapariyāpannā paccuppannā, te kathaṃ cittena vippayuttā nāma siyuṃ, tasmā nattheva vippayuttatā kilesānaṃ. Āveṇikāti asādhāraṇā, sayameva uppāditā pāḷi anāruḷhāti adhippāyo. Pāḷiyaṃyeva hi paṭikkhittanti sambandho. Svāyaṃ puggalo. Hañcīti yadi.

Vinibaddhoti mānena patthaddhacitto. Parāmaṭṭhoti micchābhiniviṭṭho. Thāmagatoti thāmagatakileso thirabhāvagatānusayo. Tena hi natthi maggabhāvanāti yasmā tīsupi kālesu kilesānaṃ pahānaṃ na yujjati, tikālikā ca kilesā, tasmā natthi maggabhāvanā, tāya sādhetabbaṃ kiccaṃ natthīti attho. 『『Na hi natthi maggabhāvanā』』tiādinā catukkhattuṃ vuttassa paṭikkhepassa paṭikkhepo. Idaṃ vuttaṃ 『『pāḷiyaṃyeva hī』』tiādiṃ ānetvā sambandhitabbaṃ.

Evamevāti yathā ajātaphale taruṇarukkhe mūle chinne asati chedane āyatiṃ uppajjanārahāni chedanapaccayā anuppajjamānāni vinaṭṭhāni nāma honti, evameva maggabhāvanāya asati uppajjanārahā kilesā maggabhāvanāya anuppajjamānā 『『pahīnā』』ti vuccantīti upamāsaṃsandanaṃ veditabbaṃ. Uppādoti uppādasīsena uppādavanto khandhā vuttā. Anuppādeti nibbāne. Ajātāyeva na jāyanti, tasmā pahīnā nāma hontīti 『『natthi kilesappahāna』』nti paravādinā kato paṭikkhepo 『『na hī』』ti paṭikkhitto. Te pana neva uppajjitvā vigatā, nāpi bhavissanti, na ca uppannāti 『『atīte kilese pajahatī』』tiādi na vattabbanti dasseti. Hetunirodhāti dukkhahetūnaṃ kilesānaṃ nirodhā. Dukkhanirodhoti āyatiṃ uppajjanakadukkhassa nirodho. Uppādapavattanimittāyūhanā paccuppannabhavavasena gahitā.

832.Etenāti 『『ajātāyeva na jāyantī』』tiādivacanena. Vipassanāya ārammaṇabhūtaṃ upādānakkhandhapañcakasaṅkhātaṃ bhūmipavattiṭṭhānaṃ laddhavanto bhūmiladdhā yathā 『『aggiāhito』』ti, laddhabhūmikāti attho . Vattamānādiuppannavidhuratāya bhūmiladdhuppannā eva nāma teti vuttaṃ.

我來將這段巴利文直譯成簡體中文： 831. 在此"精進無果"，首先對於過去(煩惱)的斷除，因已滅盡所以精進無果，但對於未來(煩惱)又如何呢？他不知將要說明的正確含義，只執取"不存在"這一點而質疑。即便如此，"無果"是針對先前應斷除的不存在而提出質疑，現在是針對斷除。因為如果有斷除，應斷除的煩惱如何存在？如果應斷除的煩惱存在，又如何有斷除？應斷除的煩惱存在且有斷除，這是相互矛盾的。為什麼？因為當應斷除的煩惱存在時，斷除不可能存在，就像當黑暗與光明共存時，光明是無效的一樣，所以為此而作的精進是無果的。即使某種方式有斷除，修習聖道也會變得染污，因為應斷除的和能斷除的共存。或者說煩惱與心不相應，如主張心不相應行者的不相應行，這是其意趣。但那只是他們的一種見解，此處也是如此，為顯示這點而說"實無現在煩惱與心不相應"。因為無色法以同一所依等方式運作，屬於三時剎那，是現在的，它們怎麼可能與心不相應呢？因此煩惱確實沒有不相應性。"獨特"即不共通，意為自創而未出現在聖典中。這與"在聖典中已被否定"相連。這個補特伽羅。"若"即假如。 為慢所繫縛即心被慢心所僵化。"執取"即邪執著。"力量堅固"即煩惱力量堅固、隨眠堅固。"因此沒有修習聖道"，因為在三時中煩惱的斷除都不合理，而且煩惱遍三世，所以沒有修習聖道，意思是沒有由此成就的作用。以"實非沒有修習聖道"等四次否定對否定的否定。這應與前面說的"在聖典中"等連線理解。 "正是如此"，應知這是譬喻的對應：如同在未結果的幼樹上，當砍斷根時，由於沒有砍伐，將來本應生起而因砍伐緣故不生起的(果實)稱為已毀壞；同樣地，由於修習聖道，本應生起的煩惱因修習聖道而不生起，稱為"已斷"。"生起"以生起為首說明具有生起的諸蘊。"不生"即涅槃。本來就不生所以不生，因此稱為已斷，這樣否定了論敵所說的"沒有煩惱斷除"。它們既非生起后消失，也不會有，也非已生，這說明不應說"斷除過去煩惱"等。"因滅"即苦因煩惱的滅。"苦滅"即未來將生之苦的滅。生起、輪迴之相的造作是就現在有而言。 832. "由此"即由"本來就不生"等言說。如"火已生起"般，得地者即獲得觀智所緣的五取蘊所稱的地和輪迴處所者，意為已得其地。說它們就是得地已生起，是因為與現在等已生起相反

1. Anubhavitvā, bhavitvā ca apagataṃ bhūtāpagataṃ. Anubhūtabhūtā hi bhūtatāsāmaññena bhūtasaddena vuttā. Sāmaññameva hi upasaggena visesīyatīti. Anubhūtasaddo ca kammavacanicchāya abhāvato anubhāvakavācako daṭṭhabbo. Vikappagāhavasena rāgādīhi, tabbipakkhehi ca akusalaṃ, kusalañca ārammaṇarasaṃ anubhavati, na vipāko kammavegakkhittattā, nāpi kiriyā ahetukānaṃ atidubbalatāya, sahetukānañca khīṇakilesassa chaḷaṅgupekkhāvato uppajjamānānaṃ atisantavuttittā. Ettha ca purimanaye kusalākusalameva vattuṃ adhippāyavasena 『『bhūtāpagata』』nti vuttaṃ. Yaṃ 『『uppannānaṃ akusalānaṃ dhammānaṃ pahānāya uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā』』ti (saṃ. ni. 5.651-662; vibha. 390-391) ettha 『『uppanna』』nti gahetvā taṃsadisānaṃ pahānaṃ, vuddhi ca vuttā. Pacchimanaye ca-saddena kusalākusalañca ākaḍḍhitvā sabbaṃ saṅkhataṃ vuttaṃ bhutvāpagatabhāvābhidhānādhippāyena. Vipaccituṃ okāsakaraṇavasena uppattitaṃ atītaṃ kammañca tato uppajjituṃ āraddho vipāko ca anāgato okāsakatuppannoti vutto okāso kato etena, okāso kato etassāti ca atthadvayavasena, yaṃ uppannasaddena vināpi viññāyamānaṃ uppannaṃ sandhāya 『『nāhaṃ, bhikkhave, sañcetanikānaṃ kammāna』』ntiādi (a. ni. 10.217, 219) vuttaṃ.

Tāsu tāsu bhūmīsūti manussadevādiattabhāvasaṅkhātesu upādānakkhandhesu. Tasmiṃ tasmiṃ santāne anuppattidhammataṃ anāpāditatāya asamūhataṃ. Asamūhatattāyeva hissa natthīti navattabbatāya uppannavohāro.

1. 『『Kā bhūmi, ko vā bhūmiladdho』』ti āsaṅkaṃ nivattetuṃ 『『ettha cā』』tiādi āraddhaṃ. 『『Vipassanāya ārammaṇabhūtā』』ti etena khandhānaṃ apariññātataṃ dasseti, na ārammaṇabhāvamattaṃ tebhūmakaggahaṇeneva tassa siddhattā. Apariññātā hi khandhā kilesānaṃ bhūmīti adhippetā. Khandhesu vatthubhūtesu. Ārammaṇavasenāti ārammaṇakaraṇavasena. Atītānāgate, pageva paccuppanneti adhippāyo. Tanti taṃ aññasantānagataṃ kilesajātaṃ. Tato aññasmiṃ santāne ārammaṇakaraṇamattena bhūmiladdhaṃ nāma yadi siyāti sambandho. Tassāti kilesajātassa. Appaheyyato parasantatipatitattā na koci bhavamūlaṃ pajaheyya. Bhūmiladdhañhi anusayitaṃ nāma hotīti adhippāyo. Vatthuvasenāti uppattiṭṭhānavasena. Yattha yattha bhave, santāne vā. Pariññātānaṃ abhūmibhāvato 『『apariññātā』』ti vuttaṃ. Uppādato pabhutīti tesaṃ khandhānaṃ uppajjanato paṭṭhāya. Kilesānaṃ appahīnabhāvaṃ ṭhapetvā aññassa kāraṇassa abhāvato tesu khandhesu kilesajātaṃ anuseti, tasmā taṃ anusayitaṃ kilesajātaṃ, teneva anusayanasaṅkhātena appahīnaṭṭhena bhūmiladdhanti veditabbaṃ.

我來將這段巴利文直譯成簡體中文： 833. "已享受並已存在後離去"即"已生已離"。因為已享受和已存在以存在的共相用"已存在"詞來表示。因為共相正是由字首而特殊化。又因為沒有表達被動語義的意圖，"已享受"一詞應理解為表示能享受。通過分別執取，以貪等及其對立面，不善和善能享受所緣之味，而異熟不能享受是因為被業力推動，無記業也不能享受是因為無因者極其薄弱，有因者則因是已斷煩惱的具六支舍者而生起時極其寂靜。此中依前說法，因只想說善不善，故說"已生已離"。如說"為斷已生不善法，為住已生善法"，在此取"已生"而說斷除和增長與之相似的法。在後說法中，以"和"字攝取善不善，說一切有為法，意在表述受用后離去的狀態。過去業以作成熟的機會方式而生起，從中開始生起的異熟是未來的，稱為已作機會之生起，依"已作其機會"和"已為其作機會"兩種意義，這是針對即使不用"已生"一詞也可理解的已生而說"諸比丘，我說諸故意業"等。 "在種種地"即在稱為人天等自體的諸取蘊中。因在彼彼相續中未達不生法性而未斷除。正因未斷除，故其非不存在而不可說，所以有"已生"的言說。 834. 為除去"什麼是地，誰是得地者"的疑慮而開始說"此中等"。以"是觀智的所緣"表示諸蘊未遍知，不僅是所緣性，因為僅以三界攝取已成就此義。因為未遍知的諸蘊是意為煩惱的地。在諸蘊作為所依時。"以所緣"即以作所緣的方式。意為過去未來，更何況現在。"彼"即彼他相續中的煩惱類。連線詞是：如果僅由作為他相續中的所緣而名為得地。"彼"即煩惱類。因為落入他相續而不應斷，則無人能斷除有之根本。意思是得地即是隨眠。"以事"即以生起處的方式。在任何有或相續中。因已遍知者非地故說"未遍知"。"從生起開始"即從那些蘊生起之時起。除了煩惱未斷這個原因外沒有其他原因，所以煩惱類隨眠于那些蘊中，因此那煩惱類是隨眠，應知正是以此所說的隨眠即未斷義而成為得地。

1. Tattha ca bhūmibhūtesu khandhesu na sabbe sabbesaṃ vatthū honti, atha kho viseso atthīti taṃ dassento āha 『『yassa yesū』』tiādi. Tattha yassāti yassa puggalassa. Yesūti satipi ajjhattabhāvasāmaññe yesu atītādikāmāvacarādibhedabhinnesu khandhesu. Te eva yathānusayitā khandhā. Kiṃ panete kilesā ārammaṇaṃ karontā viya paricchijja paricchijja anusentīti? Yato te eva khandhā tesaṃ kilesānaṃ vatthūti vuttā, na heva kho anusayānaṃ vatthuṃ paricchijja pavatti atthi. Atītādikāmāvacarādivasena pana yathāparicchinne vatthusmiṃ yo kilesānaṃ appahīnaṭṭho, so paricchijja pavatto viya hotīti 『『atītakkhandhesū』』tiādi vuttaṃ. Tena vatthuvasena bhūmiladdhaṃ hotīti vatthubhedena siyā tassa bhedoti dasseti. Tathāvavatthitabhāvato eva hi 『『aññataro lolajātiko taṃ rasapathaviṃ aṅguliyā sāyī』』tiādivacanaṃ (dī. ni. 3.120) kāmāvacarakkhandhesu anusayitānaṃ rasataṇhādīnaṃ rūpārūpāvacarakkhandhe atikkamitvā puna kāmāvacarakkhandhavatthukataṃ vibhāveti. Tenāha 『『tathā kāmāvacarakkhandhesū』』tiādi . Yathā cettha rūpārūpāvacarakkhandhe atikkamitvā pavatti, evaṃ kāmāvacarakkhandhe atikkamitvā pavatti hotīti āha 『『esa nayo rūpārūpāvacaresū』』ti.

Pariyuṭṭhānābhibhavanavasena ca kilesānaṃ anusayanaṭṭho anumīyati tadabhāve abhāvato. Yassa ye anusayā pahīnā, tesaṃ vatthu tena samatikkantaṃ pariññātattāti kuto nesaṃ bhūmisamaññāti dassetuṃ vuttaṃ 『『sotāpannādīsu panā』』tiādi. Idha vaṭṭamūlakilesāti anusayā adhippetā, na avijjā, bhavataṇhā ca. Yaṃ kiñci cetanācetasikabhedaṃ, kāyikādibhedaṃ vā. Itīti evaṃ, appahīnānusayattāti adhippāyo. Assāti puthujjanassa. Te panete anusayā atītādikāmāvacarādivasena yathāparicchinne tattha tattha vatthusmiṃ anusayantāpi te te pañcupādānakkhandhe avibhāgeneva vatthuṃ katvā anusentīti dassento 『『tassetaṃ vaṭṭamūla』』ntiādimāha.

1. Idāni tamatthaṃ anvayabyatirekavasena upamāya vibhāvetuṃ 『『pathavīrasādi viyā』』tiādi vuttaṃ. Rukkhagacchalatādīnaṃ paccayabhūto sasambhārapathaviyā raso pathavīraso. Āporasepi eseva nayo. Sākhā nāma khuddakasākhā. Pasākho viṭapo. Rukkhapaveṇinti rukkhaparāparaṃ. Santānayamāneti aparāparaṃ anuppabandhante.

Maṇḍūkakaṇṭakoti eko macchakaṇṭakoti vadanti. Anupādānoti pahīnacaturupādāno, rūpādīsu vā kiñcipi agaṇhanto.

1. Tattha ca bhūmibhūtesu khandhesu na sabbe sabbesaṃ vatthū honti, atha kho viseso atthīti taṃ dassento āha 『『yassa yesū』』tiādi. Tattha yassāti yassa puggalassa. Yesūti satipi ajjhattabhāvasāmaññe yesu atītādikāmāvacarādibhedabhinnesu khandhesu. Te eva yathānusayitā khandhā. Kiṃ panete kilesā ārammaṇaṃ karontā viya paricchijja paricchijja anusentīti? Yato te eva khandhā tesaṃ kilesānaṃ vatthūti vuttā, na heva kho anusayānaṃ vatthuṃ paricchijja pavatti atthi. Atītādikāmāvacarādivasena pana yathāparicchinne vatthusmiṃ yo kilesānaṃ appahīnaṭṭho, so paricchijja pavatto viya hotīti 『『atītakkhandhesū』』tiādi vuttaṃ. Tena vatthuvasena bhūmiladdhaṃ hotīti vatthubhedena siyā tassa bhedoti dasseti. Tathāvavatthitabhāvato eva hi 『『aññataro lolajātiko taṃ rasapathaviṃ aṅguliyā sāyī』』tiādivacanaṃ (dī. ni. 3.120) kāmāvacarakkhandhesu anusayitānaṃ rasataṇhādīnaṃ rūpārūpāvacarakkhandhe atikkamitvā puna kāmāvacarakkhandhavatthukataṃ vibhāveti. Tenāha 『『tathā kāmāvacarakkhandhesū』』tiādi . Yathā cettha rūpārūpāvacarakkhandhe atikkamitvā pavatti, evaṃ kāmāvacarakkhandhe atikkamitvā pavatti hotīti āha 『『esa nayo rūpārūpāvacaresū』』ti.

Pariyuṭṭhānābhibhavanavasena ca kilesānaṃ anusayanaṭṭho anumīyati tadabhāve abhāvato. Yassa ye anusayā pahīnā, tesaṃ vatthu tena samatikkantaṃ pariññātattāti kuto nesaṃ bhūmisamaññāti dassetuṃ vuttaṃ 『『sotāpannādīsu panā』』tiādi. Idha vaṭṭamūlakilesāti anusayā adhippetā, na avijjā, bhavataṇhā ca. Yaṃ kiñci cetanācetasikabhedaṃ, kāyikādibhedaṃ vā. Itīti evaṃ, appahīnānusayattāti adhippāyo. Assāti puthujjanassa. Te panete anusayā atītādikāmāvacarādivasena yathāparicchinne tattha tattha vatthusmiṃ anusayantāpi te te pañcupādānakkhandhe avibhāgeneva vatthuṃ katvā anusentīti dassento 『『tassetaṃ vaṭṭamūla』』ntiādimāha.

1. Idāni tamatthaṃ anvayabyatirekavasena upamāya vibhāvetuṃ 『『pathavīrasādi viyā』』tiādi vuttaṃ. Rukkhagacchalatādīnaṃ paccayabhūto sasambhārapathaviyā raso pathavīraso. Āporasepi eseva nayo. Sākhā nāma khuddakasākhā. Pasākho viṭapo. Rukkhapaveṇinti rukkhaparāparaṃ. Santānayamāneti aparāparaṃ anuppabandhante.

Maṇḍūkakaṇṭakoti eko macchakaṇṭakoti vadanti. Anupādānoti pahīnacaturupādāno, rūpādīsu vā kiñcipi agaṇhanto.

這是巴利文的直譯： 835.在此，對於作為基礎的諸蘊，並非一切都成為一切的所緣，而是有差別存在，為顯示這一點而說"某人對某些"等。其中，"某人"即某補特伽羅。"某些"即雖有內在性的共同點，是指在過去等、欲界等差別中分別的諸蘊。這些正是隨眠所依的諸蘊。那麼這些煩惱是否像緣取所緣那樣區分地隨眠呢？由此這些蘊被說為這些煩惱的所依，但隨眠的所依並非如此確定地存在。然而依過去等、欲界等而確定的所依中，煩惱的未斷除性，似乎是區分而轉起的，故說"在過去諸蘊中"等。由此顯示依所依而得地，依所依的差別而有其差別。正因為如此確立，如"某貪慾者以手指嘗試味地"等語，顯示住于欲界諸蘊中的味愛等，超越色無色界諸蘊后，又以欲界諸蘊為所依而轉起。因此說"如是在欲界諸蘊中"等。如此處超越色無色界諸蘊而轉起，同樣也超越欲界諸蘊而轉起，故說"色無色界中亦復如是"。 依現行壓伏的方式，推知煩惱的隨眠性，因為無彼則無此。對於已斷除某些隨眠者，由於完全了知而超越其所依，如何還能說它們有地的共同性？為顯示此義而說"然而對於預流者等"。此處所說的輪迴根本煩惱是指隨眠，不是無明和有愛。任何思或心所的差別，或身等的差別。"如是"即如此，意為因未斷隨眠。"彼"即凡夫。這些隨眠雖在過去等、欲界等差別確定的所依中隨眠，但是以無差別方式以那些五取蘊為所依而隨眠，為顯示此義而說"彼之此輪迴根本"等。 836.現在為以正反兩面通過譬喻來說明此義而說"如地味等"。作為樹木、灌木、藤蔓等因緣的具備資具的地之味即地味。對於水味也是同樣。"枝"即小枝。"大枝"即樹幹。"樹序"即樹的相續。"相續"即前後相連。 "青蛙刺"，有人說是一種魚刺。"無取"即已斷四取，或對色等任何都不執取。

1. Idha samudācāro nāma laddhattalābhatāti khaṇattayasamaṅgisamudācāruppannanti āha 『『vattamānuppannameva samudācāruppanna』』nti. Pubbabhāge anuppajjamānampīti tasmiṃ āpāthagate ārammaṇe ādito pavattajavanavāresu anuppajjamānampi. Adhiggahitattāti ayonisomanasikārena abhiruyha gahitattā, daḷhaṃ gahitattāti attho. Aparabhāgeti aparasmiṃ kālabhāge, kālantareti attho. Ekantena uppattitoti paccayasamavāye sati tathā ayonisomanasikārassa tattha nibbattattā niyamena uppajjanato. Kalyāṇigāmeti evaṃnāmake gāme. Rohaṇe kira abhirūpānaṃ itthīnaṃ uppattiṭṭhānatāya so gāmo tathā vuccati. Cittasantatimanāruḷhanti paccuppannataṃ paṭisedheti. 『『Uppattinivārakassa hetuno abhāvā』』ti etena paccaye sati paccayasamavāye uppajjanārahatāya avikkhambhitassa uppannatāpariyāyoti dasseti. Nanu ca asamūhatuppannampi paccaye sati uppajjanārahameva? Saccametaṃ, pahānavisesabhāvakato pana nesaṃ bhedo. Yathā avikkhambhitāsamūhatabhūmiladdhuppannaṃ sati paccayasamavāye uppajjanārahaṃ, evaṃ ārammaṇādhiggahituppannampīti tividhassāpi bhūmiladdhena ekasaṅgahatā vuttā.

2. Akusalampi bhūtāpagatuppannaṃ atītattā na pahātabbaṃ, tathā ekaccaṃ okāsakatuppannaṃ itaraṃ appahātabbato, sesadvayaṃ khaṇattayasamaṅgibhāvatoti āha 『『amaggavajjhattā』』ti. Kenacīti catūsu maggañāṇesu kenaci. Tassāti yathāvuttassa catubbidhassapi uppannassa. Taṃ uppannabhāvaṃ vināsayamānanti anuppattidhammatāpādanena uppajjanārahataṃ vināsentaṃ. Paṭhamaṃ lokiyañāṇena yathābalaṃ pahīnameva lokuttarañāṇaṃ pajahatīti lokiyaggahaṇaṃ kataṃ.

Pariññādikiccakathāvaṇṇanā

839.Saccābhisamayakālasminti catunnaṃ ariyasaccānaṃ paṭivijjhanakkhaṇe. Vuttānīti 『『dukkhaṃ pariññeyya』』ntiādinā (saṃ. ni. 5.1099), 『『yo, bhikkhave, dukkhaṃ passatī』』tiādinā (saṃ. ni.

837.這裡所謂的現行，即是獲得性的獲得，故說三剎那具足的現行生起，因此說"唯現在生起為現行生起"。"前分雖未生起"即在所緣現前時最初轉起的速行位中雖未生起。"執取"即由於非如理作意而執著取著，意為堅固地執取。"後分"即后時分，意為其他時間。"必定生起"即因緣和合時，由於如此非如理作意在彼處生起，故必然生起。"迦梨耶尼村"即如是名的村落。據說在羅哈納（Rohana），因為是美女出生之處，故此村如是稱。"未升起於心相續"即否定其現在性。"因為無遮止生起的因"，由此顯示在因緣和合時有生起適宜性的未被鎮伏者有生起的方式。然而未根除生起者在因緣和合時不也是適宜生起嗎？此說確實如此，但它們的差別在於斷除的特殊性。如未鎮伏、未根除、得地生起者在因緣和合時適宜生起，如是所緣執取生起者也是，故說三種都以得地而歸為一類。 838.不善法若已成為已離去生起，因為是過去故不應斷；如是部分已成為機會生起不應斷，其餘兩種因為具足三剎那性，故說"因為非道所斷"。"任何"即四種道智中的任何一種。"彼"即如上所說的四種生起。"滅除彼生起性"即通過導致不生起性而滅除其適宜生起性。首先由世間智隨力所斷，然後由出世間智斷除，故作世間的表述。 遍知等作用論釋 839.所謂"聖諦現觀時"即現證四聖諦的剎那。"已說"即以"應遍知苦"等，以"諸比丘，若見苦"等，

5.1100) ca vuttāni. Yathāsabhāvenāti aviparītasabhāvena. 『『Jānitabbānī』』ti vatvā tesaṃ jānanavidhiṃ upamāvasena aṭṭhakathāyaṃ tāva vuttanayena dassetuṃ 『『vuttaṃ heta』』ntiādi vuttaṃ.

Tattha yathā padīpotiādi ekassa ñāṇassa ekakkhaṇe cattāri kiccāni kathaṃ sambhavanti. Na hi tādisaṃ kiñci loke diṭṭhaṃ atthi, na ca vacanaṃ labbhatīti antolīnacodanaṃ manasi katvā vuttaṃ 『『pariññābhisamayenā』』ti. Anavasesato paricchijja jānanasaṅkhātena paṭivijjhanena abhisameti asammohavasena paṭivijjhati. Pahānābhisamayenāti samucchedappahānasaṅkhātena paṭivijjhanena asammohato abhisameti. Maggaṃ bhāvanābhisamayenāti maggañāṇaṃ sammāsaṅkappādisesamaggaṃ sahajātādipaccayatāvasena bhāvanābhisamayena. Abhisameti pubbabhāgabhāvanāsambhūtena ariyamaggabhāvanāsaṅkhātena paṭivijjhanena abhisameti aṭṭhaṅgikaṃ maggaṃ asammohato paṭivijjhati. Maggañāṇañhi sampayuttadhammesu sammohaṃ viddhaṃsentaṃ attanipi sammohaṃ viddhaṃsetiyeva. Nirodhanti nibbānaṃ. Sacchikiriyābhisamayenāti paccakkhakaraṇasaṅkhātena paṭivijjhanena. Pāpuṇātīti adhigacchati. Svāyaṃ adhigamo dassanapaṭivedhoti āha 『『passati paṭivijjhatī』』ti.

『『Nirodhaṃ…pe… paṭivijjhatī』』ti etena nirodhasaccamekaṃ ārammaṇapaṭivedhena cattāripi saccāni asammohapaṭivedhena maggañāṇaṃ paṭivijjhatīti evaṃ yuttivasena vibhāvitaṃ ekapaṭivedhaṃ āgamenapi sādhetuṃ 『『vuttampi ceta』』ntiādi vuttaṃ. 『『Sabbaṃ veditabba』』nti iminā 『『yo dukkhasamudayaṃ passati, so dukkhampi passatī』』tiādinā (saṃ. ni. 5.1100) āgataṃ samudayaṃ saccādimūlakaṃ yojanaṃ saṅgaṇhāti.

Na cetaṃ kālantaradassanaṃ sandhāya vuttaṃ, atha kho ekapaṭivedhamevāti dassentena 『『maggasamaṅgissa ñāṇaṃ, dukkhepetaṃ ñāṇa』』ntiādinā (vibha. 794; paṭi. ma. 1.109) aparaṃ suttapadaṃ ānītaṃ. Tathā hi 『『yo nu kho, āvuso, dukkhaṃ passati, dukkhasamudayampi so passati…pe… paṭipadampi so passatī』』ti (saṃ. ni. 5.1100) ekasaccadassanasamaṅgino aññasaccadassanasamaṅgibhāvavicāraṇāya tamatthaṃ sādhetuṃ āyasmatā gavampatittherena vuttaṃ, paccekañca saccattayadassanayojanā katā. Aññathā kamābhisamaye purimadiṭṭhassa puna adassanato samudayādiṃ passato dukkhādidassanaṃ puna avattabbaṃ siyā, vuccamāne ca sabbadassanaṃ dassanantaraparamanti dassanānuparamo eva siyāti.

Nissayabhāvahetutāya dukkhapariññāya vaṭṭijhāpanasadisatā, paṭipakkhaviddhaṃsanatāya samudayappahānassa andhakāravidhamanasadisatā, ñāṇālokaparibrūhanatāya maggabhāvanāya ālokaviddhaṃsanasadisatā, tena tena maggena yathā yathā nirodhassa sacchikiriyā, tathā tathā kilesasnehapariyādānaṃ hotīti nirodhasacchikiriyāya snehapariyādānasadisatā kāraṇūpacārena vuttā.

840.Obhāsetīti pakāseti. Kilesapaṭippassaddhinti sabbakilesadarathapariḷāhavūpasamabhāvato kilesānaṃ paṭippassaddhibhūtaṃ.

841.Appetīti pappoti. Dukkhapariññāya sakkāyatīrasamatikkamabhāvato orimatīrappahānasadisatā, maggabhāvanāya sattattiṃsabodhipakkhiyadhammāvahanatāya bhaṇḍavahanasadisatā.

這是巴利文的直譯： 839.（續）以及等語所說。"依自性"即以無顛倒的自性。說"應知"后，為依譬喻方式顯示其知的方法，如註釋書中已說的方式，故說"此中已說"等。 其中"如燈"等，一個智在一剎那中如何能完成四種作用？因為在世間既未見過如此事，也未得如此說法，考慮到內在的質疑而說"以遍知現觀"。以稱為無餘遍知的通達而現觀，以無癡方式通達。"以斷現觀"即以稱為斷除的通達而無癡地現觀。"以修習現觀道"即以道智及正思惟等其餘道分，依俱生等緣性的修習現觀。現觀即以前分修習所生的稱為聖道修習的通達而現觀，無癡地通達八支聖道。因為道智在破除相應法中的愚癡時，也破除了自身的愚癡。"滅"即涅槃。"以作證現觀"即以稱為現前作證的通達。"到達"即證得。這種證得即是見的通達，故說"見、通達"。 "滅...通達"，由此顯示滅諦唯一是所緣通達，四諦都是無癡通達，道智通達，如是依理趣顯示一通達，為以聖教證成而說"此中也說"等。"一切應知"，由此攝取"若見苦集，彼亦見苦"等所說的以集等聖諦為根本的結合。 這不是說在不同時間的見，而是顯示一通達，故引述"道具足者的智，于苦等的智"等另一經文。如是具壽牛主長老為證成"諸友，若見苦者，彼亦見苦集...乃至見道"中具足見一諦者具足見其他諸諦的觀察而說此義，且作了各別三諦見的結合。否則在次第現觀中，先已見者不再見，見集等者不應再說見苦等，若說則一切見成為見后究竟，即成為見的終止。 因為是依止性的因性，所以遍知苦如焚燒燈芯；因為是破除對治，所以斷除集如破除黑暗；因為是增長智光，所以修習道如破除光明；以各各道如是如是作證滅，如是如是耗盡煩惱潤，故以因的比喻說作證滅如耗盡潤。 840"照耀"即顯明。"煩惱寂靜"即因一切煩惱熱惱平息性而成為煩惱的寂靜。 841"到達"即得到。因遍知苦超越有身此岸，故如捨棄此岸；因修習道引生三十七菩提分法，故如運載貨物。

1. Pavattaṃ ñāṇaṃ assāti pavattañāṇo, maggo. Assa maggassa.

Tathaṭṭhenāti tathasabhāvena, pīḷanādiaviparītasabhāvenāti attho. Ekapaṭivedhānīti ekajjhaṃ paṭivijjhitabbākārāni.

Dukkhassa pīḷanaṭṭhotiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā buddhānussativaṇṇanāyaṃ (visuddhi. mahāṭī. 1.144) vuttameva. Ekasaṅgahitānīti ekeneva saṅgahitāni. Kena? Tathaṭṭhena, saccaṭṭhenāti attho. Yaṃ ekasaṅgahitantiādi ñāṇassa ekapaṭivedhadassanaṃ. Maggañāṇañhi nirodhameva ārammaṇaṃ karontampi yo so dukkhādīsu tacchāvipallāsabhūtabhāvasaṅkhāto saccaṭṭho, tappaṭicchādakasammohaviddhaṃsanena taṃ yāthāvato paṭivijjhantaṃ paccakkhaṃ karontameva pavattati. Yato aparabhāge pīḷanādayo soḷasapi saccaṭṭhā ariyassa hatthāmalakaṃ viya yāthāvato upaṭṭhahanti.

842.具有轉起智為轉起智者，即道。此道的。 "真理義"即真實自性，意為逼迫等無顛倒自性。"一通達"即應當一起通達的狀態。 關於"苦的逼迫義"等所應說的，在前面佛隨念釋（清凈道論大疏1.144）中已說。"一攝"即為一所攝。為何所攝？為真理義、諦義所攝。"凡一攝"等是顯示智的一通達。因為道智雖以滅為所緣，但由於破除遮蔽真實無顛倒性的愚癡，而如實通達、現證在苦等中稱為諦義的真實無顛倒性而轉起。因此在後時，十六種逼迫等諦義對聖者如掌中庵摩羅果般如實顯現。 provided by EasyChat

843.Atthāti ñāṇena araṇīyato atthāti laddhasamaññā ākārā. Aññasaccadassanavasenāti samudayādisaccantaradassanavasena. Āvibhāvatoti pakāsabhāvato. Idaṃ vuttaṃ hoti – ye ākārā dukkhādīsu sabhāvavasena, saccantaradassanavasena ca āvibhavanti, te pīḷanādayo cattāroyevāti soḷaseva vuttā, na aññeti. Ayamattho idhādhippetoti kathamidaṃ viññāyatīti āha 『『tattha katamaṃ dukkhe ñāṇa』』ntiādi. Tenetaṃ dasseti – yasmā pāḷiyaṃ visuṃ visuṃ ārammaṇakaraṇavasenapi saccañāṇaṃ vuttaṃ kiccanibbattivasenapi, tasmā viññāyati 『『sabhāvato, saccantaradassanato ca saccānaṃ ākārā āvibhavantī』』ti.

Kiccanibbattivasena dassanaṃ āvibhāvato dassanasadisanti taṃ anāmasitvā itarameva dassento 『『tatthā』』tiādimāha. Tatthāti tesu dvīsu dassanesu. Āyūhitanti piṇḍavasena nibbattitaṃ. Yañhi kiñci paccayuppannaṃ nāma, sabbaṃ taṃ samuditameva nibbattatīti. Saṅkhatanti paccayantarehi samecca sambhūya kataṃ. Rāsikatanti puñjakataṃ. Anekameva hi paccayuppannaṃ ekajjhaṃ nibbattamānaṃ attano paccayehi rāsikataṃ viya hotīti. Tasmāti samudayena āyūhitattā. Assāti dukkhasaccassa. Yasmiṃ santāne uppanno , tassa kilesasantāpaharo. Sayampi kilesapariḷāhābhāvato susītalo. Santāpaṭṭho āvibhavati uḷāradassanena tadaññassa anuḷārabhāvo viyāti dassento āha 『『āyasmato』』tiādi. Avipariṇāmadhammassa niccasabhāvassa vattabbameva natthi paṭipakkhato āvibhavanākārassa sukhasiddhito.

Nidānaṭṭho āvibhavati idamassa nidadātīti. Saṃyogapalibodhaṭṭhā paṭipakkhavasena āvibhavanākārāti dassento āha 『『visaṃyogabhūtassā』』tiādi. Kilesadukkhehi saṃyojanaṭṭho saṃyogaṭṭho. Saṃsāracārake palibuddhanaṭṭho palibodhaṭṭho.

Kilesasaṅgaṇikādivasena avivekabhūtassa. Vivekaṭṭho upadhivivekatā. Sabbasaṅkhāravivittatā asaṅkhatabhāvoti evaṃ acchariyabbhutasabhāvopi ariyamaggo saṅkhato eva, ayameva ca eko asaṅkhatoti nirodhassa asaṅkhatabhāvo supākaṭo hoti. Dukkhaṃ visaṃ maraṇadhammato tassa agadabhūtaṃ amataṃ nibbānaṃ.

『『Maggo』』ti sambhāvetabbataṃ patto sukhumasantabhāvena upaṭṭhito nikantibhūtopi nāyaṃ samudayo hetu nibbānassa pattiyā. Ayaṃ ariyamaggo hetūti maggāmaggañāṇadassane vuttanayena maggassa hetuṭṭho āvibhavati. Nirodhadassanenāti ativiya nipuṇassa paramagambhīrassa nirodhasaccassa dassanena. Tenāha 『『paramasukhumānī』』tiādi. Dukkhadassanenāti ativiya ādīnavappattiyā vipulatarādīnavassa dukkhasaccassa dassanena. Tappaṭipakkhato ādhipateyyaṭṭho. Tenāha 『『anekarogātura…pe… uḷārabhāvo viyā』』ti. Evamete yathārahaṃ anvayato, byatirekato ca saccesu āvibhavanākārā vibhāvitā.

843.義即因為是智所趣向而得此名的諸行相。"依見其他諦"即依見集等其他諸諦。"顯現"即明顯性。這裡是說 - 依自性和見其他諦而在苦等中顯現的行相，即是逼迫等四種，故說十六種，非其他。此義是這裡所意指的 - 如何知道這一點呢？故說"其中何為苦智"等。由此顯示 - 因為在聖典中既依各別所緣作用說諦智，也依作用成就說，由此可知"諸諦的行相依自性和見其他諦而顯現"。 因為依作用成就的見類似顯現的見，所以不觸及它而只顯示另一種，故說"其中"等。"其中"即在這兩種見中。"積集"即總體生起。因為任何緣生法都是和合而生。"有為"即由諸緣會合而作成。"聚集"即成堆。因為諸多緣生法一起生起時，如被其諸緣堆集一樣。"因此"即因為由集積集。"此"即苦諦。在何相續中生起，即是彼相續的煩惱熱惱的除滅。自身也因無煩惱熱惱而極清涼。熱惱義顯現，如由殊勝見而顯現非殊勝性，為顯示此義而說"具壽"等。對不變異法、常住自性，從對治方面顯現行相的安樂成就，無須再說。 因緣義顯現為"此是彼的因緣"。為顯示繫縛、障礙義依對治方式顯現行相而說"成為離系"等。以煩惱苦繫縛義為繫縛義。以輪迴牢獄障礙義為障礙義。 依煩惱親近等方式成為不遠離的。遠離義為依遠離義。一切行遠離性為無為性，如是雖具神奇稀有自性的聖道仍是有為，而此唯一是無為，故滅的無為性極其明顯。苦是毒，因為是死法，對此涅槃是成為解毒的不死。 "道"即已達應尊重性，以微細寂靜性而住立，雖成為愛著，此集不是達到涅槃的因。此聖道是因，如在道非道智見中所說的方式，道的因義顯現。"依見滅"即依見極其微細、最極甚深的滅諦。故說"極其微細"等。"依見苦"即依見達到極大過患、更廣大過患的苦諦。從其對治顯現增上義。故說"如多病所苦...殊勝性"。如是這些行相已依隨宜從隨順、對立方面在諸諦中顯現而被闡明。

Ekekassāti ekekassa atthassa, pīḷanāyūhananissaraṇaniyyānaṭṭhe sandhāyāha. Tiṇṇaṃ tiṇṇanti saṅkhatādiatthe. Ye pana vādino. Nānābhisamayanti nānāñāṇena abhisamayaṃ, catunnaṃ saccānaṃ nānākkhaṇe nānāñāṇena paṭivijjhananti attho. Yadi hi maggañāṇassa catūsu saccesu nānābhisamayo siyā, dukkhadassanādīhi paṭhamamaggādīhi pahātabbānaṃ saṃyojanattayādīnaṃ ekadesappahānaṃ āpajjati. Tathā ca sati ekadesasotāpattimaggaṭṭhatādippasaṅgo. Taṃtaṃdassanānantarañca taṃtaṃphalena bhavitabbanti taṃtaṃpaheyyakilesapaṭippassaddhibhūtānaṃ phalānaṃ maggānaṃ viya catukkatā siyā. Tathā ca sati ekadesasotāpannatādippasaṅgo. Kiñca bhiyyo – yadi maggañāṇassa nānābhisamayo siyā, aññena ñāṇena dukkhaṃ passati. Aññena samudayaṃ, aññena nirodhaṃ, aññena maggaṃ, evaṃ sati maggakiccaṃ aparipuṇṇameva siyā. Maggadassanena hi dvayagati, teneva vā tassa dassanaṃ, aññena vāti. Tattha paṭhamo tāva pakkho na yujjati attani pavattiyā asambhavato. Na hi teneva aṅgulaggena tameva parāmasituṃ sakkā. Atha aññena anavaṭṭhānappasaṅgo 『『yena maggaṃ passati, sopi maggo. Tampi yena passati, sopi maggo』』ti. Tasmā ekābhisamayato yathāvutto asammohapaṭivedhova yutto. Apica paricchinditabbaṃ, samucchinditabbañca saccadvayaṃ ārabbha pavattamānassa maggañāṇassa paricchindanasamucchindanāni na sambhavanti tato anissaraṇato. Na hi dukkhapariññāsamudayappahānāni dukkhasamudayasaccārammaṇena ñāṇena kātuṃ sakkuṇeyyāni. Nibbānārammaṇena pana tattha, itaradvaye ca sammohaṃ viddhaṃsentena sakkā kātunti ekābhisamayo eva yutto. Ayaṃ pana attho pāḷiyaṃ āgato evāti 『『tesaṃ uttaraṃ abhidhamme kathāvatthusmiṃ vuttamevā』』ti.

Pariññādippabhedakathāvaṇṇanā

845.Abhiññāpaññātiādīnaṃ attho heṭṭhā vuttoyeva. Apica sutamayāya, cintāmayāya, ekaccabhāvanāmayāya ca abhivisiṭṭhāya paññāya ñātā abhiññātā. Āveṇikā bhūmi pariññantarānaṃ avisayabhāvato. Na hi nāmarūpaparicchedapaccayapariggahaṇavasena tīraṇapariññādīnaṃ pavatti atthi.

1. Anulomañāṇampi aniccādivaseneva saṅkhāre ārabbha pavattati, pageva paṭisaṅkhānupassanādayoti āha 『『yāva anulomā āveṇikā bhūmī』』ti. Kāmañcettha tīraṇapariññābhūmiyaṃ ñātappahānapariññāyopi laddhāvasarā, tattha pana yathā tīraṇapariññā sātisayaṃ kiccakārī, na tathā itarāti āveṇikaggahaṇaṃ.

2. Nippariyāyena pahānapariññā nāma maggañāṇanti 『『yāva maggañāṇā bhūmī』』ti vuttaṃ . Ayaṃ idha adhippetāti idha abhisamayakāle kiccavicāre ayaṃ pahānapariññā adhippetā tadatthattā sesapariññānaṃ. Tenāha 『『yasmā vā』』tiādi.

Tadatthāyevāti pahānapariññatthā eva. Atha vā tadatthāyevāti pahānatthā eva. Atha vā tadatthāyevāti maggatthā eva. Ñātatīraṇapariññā hi yāvadeva maggādhigamatthāya pavattā. Niyamato ñātā ceva tīritā ca honti ñātatīritabhāvehi vinā pahānābhāvato, pahānasiddhiyañca ñātatīritabhāvasiddhito. Maggañāṇañhi dukkhe pariññābhisamayavasena pavattamānaṃ tassa sabhāvalakkhaṇaṃ viya sāmaññalakkhaṇampi paṭivijjhatīti vuccati tappaṭicchādakasammohaviddhaṃsanato. Tenāha 『『pariññattayampi…pe… veditabba』』nti.

這是巴利文的直譯： "各各"即各各義，是指逼迫、積集、出離、出去義。"三三"即有為等義。"彼等論師"。"不同現觀"即以不同智的現觀，意為在不同剎那以不同智通達四諦。如果道智對四諦有不同現觀，則由見苦等初道等應斷的三結等會成為部分斷除。如是則有成為部分預流道等之過。且在各各見之後應有各各果，則如道一樣，果也應成為對所斷煩惱寂止的四種。如是則有成為部分預流等之過。更有甚者 - 若道智有不同現觀，則以一智見苦，以另一智見集，以另一智見滅，以另一智見道，如是則道的作用必不圓滿。因為由見道有二趣，或由彼見彼，或由他見。其中首先第一種情況不合理，因為不可能在自身轉起。因為不能以同一指尖觸控同一指尖。若由他見則有無止境之過，"由何見道，彼亦是道，由何見彼，彼亦是道"。因此唯一現觀，如前所說的無癡通達才合理。而且對於應遍知、應斷除的二諦，道智在緣取時不可能有遍知和斷除，因為不能從中出離。因為不能以緣苦集諦的智成就苦的遍知和集的斷除。但以涅槃為所緣而破除彼及其他二者中的愚癡則可成就，故唯一現觀才合理。此義已在聖典中說，故說"對彼等的回答在論事中已說"。 遍知等差別論釋 845"勝知慧"等的義已在前說。又以聞所成、思所成及一分修所成的殊勝慧所知為勝知。自己的地位，因為是其他遍知的非境界。因為名色差別、把握因緣方式的度遍知等的轉起是沒有的。 846.順適智也是依無常等方式緣諸行而轉起，何況是省察隨觀等，故說"乃至順適為自己的地位"。雖然此中在度遍知地中知遍知和斷遍知也得機會，但彼處如度遍知殊勝作用，其他則不然，故說自己。 847.無譬喻的斷遍知即是道智，故說"乃至道智為地位"。"此處所意"即在此現觀時作用的觀察中，此斷遍知是所意，因為其他遍知是為彼義。故說"或因"等。 "唯為彼義"即唯為斷遍知義。或者"唯為彼義"即唯為斷義。或者"唯為彼義"即唯為道義。因為知遍知和度遍知唯為證得道而轉起。必定為已知和已度，因為無已知已度則無斷，在斷成就時已知已度性也成就。因為道智依遍知現觀方式在苦中轉起時，不僅通達其自相也通達共相，因為破除遮蔽彼的愚癡。故說"三遍知...應知"。

848.Pariññā viyāti tividhatāsāmaññaṃ nidasseti, na pariññāpahātabbatāsāmaññaṃ vikkhambhanappahānassa aripaññākiccabhāvato. Kāmacchandādayo yathā na cittaṃ pariyuṭṭhāya tiṭṭhanti, evaṃ pariyuṭṭhānassa nisedhanaṃ appavattikaraṇaṃ vikkhambhanaṃ, vikkhambhanameva pahānaṃ vikkhambhanappahānaṃ. Pākaṭattāti 『『ayaṃ abyāpannacitto vigatathinamiddho』』tiādinā (a. ni. 4.198) paresampi pākaṭattā. 『『Na sahasā cittaṃ ajjhottharantī』』ti idaṃ paṭiladdhamattassa jhānassa vasena vuttaṃ, subhāvite pana paguṇajjhāne yāva carimakacittampi na ajjhottharanteva. Atha vā jhānassa pubbabhāgepīti jhānādhigamatthāya pubbabhāgapaṭipattiyā. Pacchābhāgepīti jhānaṃ labhitvā aññakiccappasutassapi. Vitakkādayoti vitakkavicārapītisukharūpasaññādayo. Dutiyajjhānādīnaṃ paṭipakkhā dutiyādīsu appitesuyeva vikkhambhanti, tato tato vuṭṭhitamattassa pana pavattanti parittacittavaseneva vuṭṭhahanato.

849.『『Padīpena andhakārassa viyā』』ti idaṃ paṭipakkhena pahīnabhāvadassanatthaṃ vuttaṃ. Paṭipakkho hi padīpo andhakārassa, ghaṭappahāro pana sevālassa na paṭipakkho, kevalaṃ pavattinivāraṇamattameva karotīti. Tena asatipi ujuvipaccanīkatāya dutiyajjhānādīnaṃ vitakkādīnaṃ vikkhambhanassa taṃ nidassanaṃ suṭṭhutaraṃ yujjati. 『『Vipassanāya avayavabhūtenā』』ti idaṃ idhādhikatatadaṅgappahānassa dassanatthaṃ vuttaṃ. Sīlavisodhanādināpi hi tadaṅgappahānaṃ hotiyevāti. Ñāṇaṅgenāti ñāṇasaṅkhātena kāraṇena. Tadaṅgena tadaṅgassa pahānaṃ tadaṅgappahānaṃ. Sati vijjamāne khandhapañcakasaṅkhāte kāye, sayaṃ vā tattha sati diṭṭhi sakkāyadiṭṭhi, 『『rūpaṃ attato samanupassatī』』tiādinā (saṃ. ni. 3.81; 4.345) nayena vuttā attānudiṭṭhi. Soḷasavatthukā, aṭṭhavatthukā ca kaṅkhāva malaṃ kaṅkhāmalaṃ. Samūhagāhassāti 『『attā attaniya』』nti evaṃ pavattasamūhagahaṇassa pahānaṃ kalāpasammasanena ekādasasu okāsesu pakkhipitvā vikiraṇavasena khandhānaṃ dassanato. Assādasaññāyāti pañcakkhandhe assādanavasena pavattamicchāsaññāya. Appaṭisaṅkhānassāti paṭisaṅkhānapaṭipakkhassa mohassa. Anupekkhanassāti apekkhāya. Saṅkhāresu niccādigāho saccapaṭilomagāho maggasaccādhigamassa vilomanato. Sādīnavesu anādīnavasaññitā, anādīnave ca sādīnavasaññitā saccapaṭilomagāhoti ca vadanti.

Evaṃ visuddhikkamena tadaṅgappahānaṃ dassetvā idāni aṭṭhārasamahāvipassanāvasenapi taṃ dassetuṃ 『『yaṃ vā panā』』tiādi vuttaṃ. Tattha yaṃ vā pana pahānanti sambandho.

850.Vuttameva 『『sabbaṃ saṅkhāragataṃ aniccato anupassatī』』tiādinā (visuddhi.

這是巴利文的直譯： 848"如遍知"顯示三種性的共同點，而非遍知和應斷性的共同點，因為鎮伏斷不是聖慧的作用。欲貪等如何不現行佔據心，如是阻止現行、令不生起是鎮伏，鎮伏即是斷稱為鎮伏斷。"明顯"即如"此心無嗔、離昏沉睡眠"等，對他人也明顯。"不會突然壓制心"，這是依剛獲得的禪那而說，但在善修熟練的禪那中乃至最後心也不會壓制。或者"在禪那的前分"即為證得禪那的前分行道。"後分"即獲得禪那后從事其他工作時。"尋等"即尋、伺、喜、樂、色想等。第二禪等的對治在入第二等禪時才鎮伏，剛出定時則轉起，因為僅依有限心而出。 849"如燈對黑暗"，這是為顯示被對治所斷而說。因為燈是黑暗的對治，而罐的擊打對水藻不是對治，僅僅作遮止轉起而已。因此雖無直接對立性，第二禪等對尋等的鎮伏以此譬喻更為恰當。"以觀的支分"，這是為顯示此處所論的彼分斷而說。因為以戒清凈等也有彼分斷。"以智支"即以稱為智的因。以彼分斷彼分稱為彼分斷。在有存在的五蘊身時，或自己存在於彼處時的見是有身見，如"觀察色是我"等方式所說的隨我見。十六事和八事的疑即是疑垢。"集合執取"即斷除"我、我所"如是轉起的集合執取，因為以聚集觀察放入十一處以散壞方式見諸蘊。"味想"即對五蘊以味著方式轉起的邪想。"不省察"即省察的對治之癡。"不觀察"即顧念。在諸行中常等執取是違背諦的執取，因為違逆道諦的證得。他們說在有過患中無過患想，在無過患中有過患想是違背諦的執取。 如是依清凈次第顯示彼分斷後，現在為依十八大觀也顯示它而說"或其他"等。其中"或其他斷"是關聯詞。 850.已說"觀察一切行是無常"等，;

2.742).

Santatisamūhakiccārammaṇānaṃ vasena ghanaggahaṇaṃ ghanasaññā, tassā ghanasaññāya.

Nirodhe adhimuttatā, tāyāti tiyaddhagatānaṃ saṅkhārānaṃ nirodhameva disvā tattha adhimuccanavasena pavattapaññā, tāya. Āyūhanassāti abhisaṅkharaṇassa.

Taṃ taṃ paricchedanti ādānanikkhepādikaṃ taṃ taṃ paricchedaṃ. Aññathāpavattidassananti vuttaparicchedato pubbe, pacchā ca aññākārappavattiyā dassanaṃ, avatthāvisesappavattidassanaṃ vā. Dhuvasaññāyāti thirabhāvaggahaṇassa.

Sārādānābhinivesassāti asāresu sāragahaṇābhinivesassa.

Saṃsayamicchāñāṇānaṃ vasena sammuyhanaṃ sammoho, so eva abhinivesoti sammohābhiniveso. Saṅkhāresu leṇatāṇabhāvaggahaṇaṃ ālayābhiniveso, atthato bhavanikanti.

Yathā cittaṃ saṅkhāre muñcitvā vivaṭṭaṃ nibbānaṃ pakkhandati, tathā pavattanato saṅkhārupekkhā ca anulomañca 『『vivaṭṭānupassanā』』ti vuttaṃ. Niviṭṭhabhāvena ogāḷhabhāvena pavattasaṃyojanādikilesā eva kilesābhiniveso. Nibbedhabhāgiyaṃ samādhinti vipassanāsamādhimāha.

851.Asanivicakkaṃ asanimaṇḍalaṃ. Evaṃ pahānanti anuppattidhammatāpādanamāha. Kammakilesānaṃ, sabbesampi vā saṅkhārānaṃ khayaṃ nirodhaṃ gacchatīti khayagāmī, ariyamaggo. Lokuttaraggahaṇeneva siddhepi khayagāmiggahaṇaṃ vaṇṇabhaṇanatthaṃ. Samucchedappahānamevāti avadhāraṇaṃ nippariyāyataṃ upādāya. Tadatthānevāti samucchedappahānatthāneva. Tena vikkhambhanatadaṅgappahānānaṃ maggasambhāratamāha tehi vinā asijjhanato. Atha vā tadatthānevāti maggatthāneva. Tena tadatthatāya tesaṃ taṃkiccataṃ dasseti. Tenāha 『『tasmā』』tiādi. Tamevatthaṃ upamāya dassetuṃ 『『paṭirājānaṃ vadhitvā』』tiādi vuttaṃ. Yampi tato pubbe katanti yaṃ tatorajjappattito pubbe kataṃ paccantasādhanaduggaviddhaṃsanādi. Yathā idañcidañca raññā katantiyeva vuccati, evaṃ lokiyañāṇena sādhitānipi vikkhambhanatadaṅgappahānāni samucchedappahānavasena pavattassa maggassa kiccabhāvena vuccanti, tadatthatāya, tesaṃ taṃsantatipatitatāya ca maggassāti veditabbā.

這是巴利文的直譯： 850.（續） 相續、聚集、作用、所緣的方式執取為密集想，對彼密集想。 傾向於滅，以彼即見三時諸行唯滅而於彼傾向方式轉起的慧，以彼。"造作"即行作。 "彼彼差別"即執取、舍離等彼彼差別。"見異轉起"即見所說差別之前後的不同行相轉起，或見特殊狀態的轉起。"常想"即執取堅固性。 "執取實質的執著"即在非實質中執取實質的執著。 依疑惑和邪智方式的迷惑是癡，彼即執著為癡執著。在諸行中執取避難所性是住著執著，實質上是有的欲求。 因為如心舍諸行而躍入還滅涅槃般轉起，所以說行舍和隨順是"還滅隨觀"。以住著性、沉入性轉起的結等煩惱即是煩惱執著。"趣向通達的定"說的是觀定。 851"雷電輪"即雷電輪。"如是斷"說的是導致不生起性。趣向滅即趣向業煩惱或一切行的滅盡，即聖道。雖以出世間的表述就已成立，說趣向滅是爲了讚歎。"唯斷除"的限定是就無譬喻性而說。"唯為彼義"即唯為斷除義。由此說是道資糧性，因為無彼不能成就。或者"唯為彼義"即唯為道義。由此顯示因為是為彼義故彼等是彼作用。故說"因此"等。為以譬喻顯示彼義而說"殺敵王"等。"在彼之前所作"即在得王位之前所作的平定邊境、破壞堡壘等。如稱"此此是王所作"，如是雖由世間智成就的鎮伏斷和彼分斷，也說是以斷除方式轉起的道的作用，應知是因為是為彼義，且彼等落入彼相續故屬於道。

1. Lokiyassa, lokiyā vā sacchikiriyā lokiyasacchikiriyā. Evaṃ lokuttarasacchikiriyā veditabbā. Lābhīmhīti lābhī amhi. Tathā vasīmhīti etthāpi. Paccakkhato ñāṇaphassenāti paccakkhato ārammaṇakaraṇasaṅkhātena ñāṇaphassanena. 『『Paccakkhato』』ti ca iminā anumānato ārammaṇakaraṇaṃ nivatteti, 『『īdisamida』』nti paccavekkhaṇavasena paccakkhato jānanaṃ hettha 『『ñāṇaphasso』』ti adhippeto. Phassitāti ñāṇena phuṭṭhā.

Jhānamaggaphalāni viya attano santāne anuppādetvāpi tappaṭicchādakasammohaviddhaṃsanavasena tathāviddhaṃsanapavattañāṇaṃ aparappaccayañāṇaṃ.

Passanto paccakkhato jānanto. Amatogadhanti amatapariyāpannaṃ, amatasaṅkhātanti attho.

Sotāpattimaggo paṭhamaṃ nibbānadassanato dassanaṃ, tena dassanena sacchikiriyā dassanasacchikiriyā. Kiñcāpi gotrabhuñāṇaṃ tato paṭhamataraṃ nibbānaṃ passati, ālambanakaraṇato disvā kattabbakiccākaraṇato pana na dassananti vuccati. Sā duvidhāpīti sā dassanabhāvanāvasena duvidhāpi sacchikiriyā. Dassanabhāvanāvasenāti dassanamaggabhāvanāmaggavasena. Tena amaggavasena pavattanibbānassa paccavekkhaṇasacchikiriyaṃ nivatteti. Nibbānassāti pana iminā maggaphalesu paccavekkhaṇasacchikiriyaṃ. Imassa ñāṇassāti imassa yathādhigatassa lokuttarañāṇassa.

853.Abhimatāti adhippetā. Bhāvanā nāma uppādanā, santānaparibhāvanā cāti tadubhayaṃ dassento 『『lokiyāna』』ntiādimāha. Yadaggena hi lokiyā kusalādayo uppāditā, vaḍḍhitā ca, tadaggenassa sīlabhāvanā, kāyabhāvanā, cittabhāvanā, paññābhāvanā ca lokiyā nipphāditā hoti, tāya ca santānopi paribhāvitoti. Tāsu lokiyalokuttarabhāvanāsu idha ñāṇadassanavisuddhikathāyaṃ lokuttarabhāvanā adhippetā, na itarā tassā sambhārabhāvato. Catubbidhampetaṃ ñāṇanti etaṃ catubbidhampi ariyamaggañāṇaṃ lokuttarāni sammāvācādibhedāni sīlādīni uppādeti. Kathaṃ? Sahajātādipaccayatāya. Sīlādīnīti ettha ādi-saddena samādhissa gahaṇaṃ, na paññāya. Na hi tadeva taṃ uppādeti, maggacittuppādo pana uppādeti. Tadantogadhabhāvā sammāsaṅkappo. So hi pañcakkhandhasaṅgahitoti vadanti. Sīlādīnīti vā phalasīlādīnampi gahaṇanti paññāyapi gahaṇaṃ yujjatiyeva. Sahajātapaccayāditāyāti ettha ādi-saddena anantarapaccayāditāyapi saṅgaho daṭṭhabbo. Tehi ca santānaṃ vāsetīti tehi samucchindanapaṭipassambhanavasena pavattehi lokuttarehi sīlādīhi ariyapuggalo attano santānaṃ paribhāveti. Yaṃ nissāya parāvuttīti vadanti. Yathā pariññattayampi pahānattayampi maggañāṇassa kiccanti vuttaṃ pariyāyena, na evamidha. Idha pana lokuttarabhāvanāva assa maggañāṇassa kiccaṃ. Na hettha bhāvanāya pariyāyo labbhatīti avadhāraṇaṃ. Tena lokiyabhāvanaṃ nivatteti.

Evaṃ sarūpeneva āgatāyāti 『『cittaṃ bhāvaya』』nti samādhi viya cittasīsena anāgantvā 『『paññaṃ bhāvaya』』nti evaṃ sarūpeneva āgatāya paññāya. Yaṃ vuttaṃ uddesavasena. Ettāvatā taṃ vitthāritaṃ hoti. Ayañca pañho vissajjito hotīti sambandho.

Ñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

Iti bāvīsatimaparicchedavaṇṇanā.

1. Paññābhāvanānisaṃsaniddesavaṇṇanā

Ānisaṃsapakāsanāvaṇṇanā

這是巴利文的直譯： 852.世間的，或世間的作證是世間作證。如是應知出世間作證。"我得"即我已得。如是"我自在"於此也是。"以現量智觸"即以稱為現量所緣作用的智觸。以"現量"此詞排除比量所緣作用，此處"智觸"意指如"此是如是"以省察方式現量了知。"已觸"即已被智觸及。 如禪那、道、果雖未在自相續中生起，但依破除遮蔽彼的愚癡方式，如是破除轉起的智是不依他智。 見即現量知。"趣入不死"即屬於不死，意為稱為不死。 預流道因為首先見涅槃故為見，以彼見作證為見作證。雖然種姓智比彼更先見涅槃，但因僅作所緣而不作應作的作用，故不說為見。"彼二種"即彼依見和修習的二種作證。"依見和修習"即依見道和修道。由此排除非道方式轉起的涅槃省察作證。而以"涅槃的"此詞排除道果的省察作證。"此智"即此如已證得的出世間智。 853"所欲"即所意。修習即生起和相續熏習，為顯示此二者而說"世間"等。因為就世間善等已生起、已增長而言，其世間戒修習、身修習、心修習、慧修習已成就，且以彼而熏習相續。在彼等世間出世間修習中，此處智見清凈論中意指出世間修習，不是其他，因為彼是資糧。"此四種智"即此四種聖道智生起出世間正語等差別的戒等。如何？以俱生等緣性。"戒等"，此中等字攝取定，非慧。因為彼不生起彼，而是道心生起生起。因包含其中故正思惟。他們說彼攝於五蘊。或"戒等"也攝取果戒等，則攝取慧也是合理的。"以俱生緣等性"，此中等字應知也攝取無間緣等性。"以彼等熏習相續"即以彼等以斷除、寂止方式轉起的出世間戒等，聖者熏習自己的相續。他們說依此而轉向。如說三遍知和三斷也是道智的作用是方便說，此處不如是。此處唯出世間修習是此道智的作用。因為此處不得修習的方便說故限定。由此排除世間修習。 "如是以自相而來"即如定以心為首而非來為"修心"，而是如是以自相而來為"修慧"的慧。已略說者，至此已廣說。此問題已解答，為關聯語。 智見清凈釋畢。 如是第二十二品釋畢。 二十三、修慧功德釋 功德顯示釋

854.Anekasatānisaṃsā sāvakabodhiādivipulodātaguṇavisesāvahattā. Vitthāratoti nayadassanaṃ akatvā 『『ayampi paññābhāvanāya ānisaṃso, ayampī』』ti anupadadassanavasena vitthārato pakāsetuṃ na sukaraṃ atibahubhāvato. Assāti paññābhāvanāya. Nānākilesaviddhaṃsananti sakkāyadiṭṭhivicikicchādivasena nānāvidhānaṃ kilesadhammānaṃ tadaṅgādivasena pajahanaṃ. Ariyaphalarasānubhavananti sotāpattiphalādiphalasukhapaṭisaṃvedanaṃ.

Nānākilesaviddhaṃsanakathāvaṇṇanā

1. 『『Ariyaphalarasānubhavana』』nti eteneva kilesānaṃ paṭippassaddhippahānaṃ dīpīyatīti 『『ariyamaggakkhaṇe』』ti visesavacanaṃ, tabbhāvabhāvato vā. Siddhe hi samucchedappahāne paṭippassaddhippahānaṃ siddhameva hotīti.

Bhīmavegānupatitāti sakalaṃ lokaṃ bhindantena viya bhīmena bhayānakena vegena sahasā patitā. Siluccayeti pabbate selaputhule. Satejujjalamaṇḍaloti saradakālasamiddhena attano tejasā samujjaladuddikkhamaṇḍalo. Vadhabandhanādiduggatiparipakkilesādijātiādisabbānatthavidhāyakaṃ. Sandiṭṭhikanti paccakkhabhūtaṃ. Jaññāti jāneyya. Idhāti imissaṃ paññābhāvanāyaṃ.

Phalasamāpattikathāvaṇṇanā

1. Ariyassa maggassa phalaṃ ariyaphalaṃ, ariyañca taṃ visuddhattā phalañcātipi ariyaphalaṃ, tassa raso, paṭippassaddhivimuttisukhaṃ, anubhavanaṃ nibbānārammaṇassa tassa paṭisevanaṃ. Tatrāti tesu dvīsu ākāresu. Assāti ariyaphalassa.

2. Saṃyojanesu pahīnesu sabbepi kilesā pahīnāyeva hontīti saṃyojanānaṃyeva gahaṇaṃ. Saṃyojanappahānamattameva ariyamaggassa phalaṃ nāma, na aññaṃ kiñci atthantaraṃ vipākabhūtanti adhippāyo. Tenāha 『『phalaṃ nāma na koci añño dhammo atthī』』ti. Ke panetaṃ vadantīti? Andhakādayo. Te hi 『『arahattaṃ arahattanti, āvuso, vuccati…pe… mohakkhayo』』ti (saṃ. ni.

這是巴利文的直譯： 854.有數百功德，因為能帶來聲聞菩提等廣大清凈的特殊功德。"詳細地"即不作方法顯示，而依"此也是修慧的功德，此也是"如是逐詞顯示的方式，因過多而不易詳細說明。"彼"即修慧。"破除種種煩惱"即依有身見、疑等方式破除種種煩惱法以彼分等方式。"體驗聖果味"即體驗預流果等果樂。 破除種種煩惱論釋 855.以"體驗聖果味"此已顯示煩惱的止息斷，故說"在聖道剎那"為特殊語，或因是彼性故。因為斷除成就時止息斷已成就。 "被可怖速度追隨"即如破壞整個世界般被可畏恐怖的速度突然追隨。"在巖山"即在廣大石山。"具光輝輪圈"即以秋季圓滿自己的威力而光輝難視的輪圈。能造作害命、束縛等惡趣、污染等、生等一切不利。"現見"即現量所成。"應知"即應了知。"此"即在此修慧。 果等至論釋 856.聖道的果是聖果，且因清凈故是聖且是果故也是聖果，彼之味即止息解脫樂，體驗即以涅槃為所緣而受用彼。"其中"即在彼二種行相中。"彼"即聖果。 857.結斷時一切煩惱已斷，故唯取諸結。意為唯斷結是聖道的果，非其他任何異體的異熟。故說"果即無任何其他法"。誰這樣說呢？即諸暗黑部等。因為他們依"阿羅漢果，友，說為...癡滅"

4.315) suttapadassa atthaṃ aññathā gahetvā nippariyāyato 『『arahattaṃ nāma kiñci natthi, kilesappahānameva tathā voharīyatī』』ti vadantā sesaphalepi paṭikkhipanti. Idaṃ suttampīti paṭisambhidāmaggapāḷimāha. Pakaṭṭho ukkaṭṭho yogoti payogo, ariyamaggo, payoganimittaṃ jātakilesānaṃ paṭippassaddhi payogapaṭippassaddhi. Yā pana ariyamaggassa bhāvitattā labbhamānāpi yassā vipākapaññāya nippajjamānāya nippajjati, sā paṭippassaddhiyaṃ nipphādetabbāyaṃ paññāti paṭippassaddhipaññāti vuttā. Sammādiṭṭhi micchādiṭṭhiyā vuṭṭhātīti sammādiṭṭhiyā ujuvipaccanīkadassanavasena vatvā tadaññatopi vuṭṭhānaṃ dassetuṃ 『『tadanuvattakakilesehī』』ti vuttaṃ, tassā micchādiṭṭhiyā sampayogato, upanissayato ca anuvattakakilesehi. Tena tadekaṭṭhappahānamāha. Khandhehīti tadanuvattakakkhandhehi, tāya micchādiṭṭhiyā sampayuttakkhandhehi ceva tappaccayā āyatiṃ uppajjanakkhandhehi cāti attho. Bahiddhā ca sabbanimittehīti yathāvuttakilesakkhandhehi bahiddhābhūtehi vipassanāya gocarabhūtehi sabbasaṅkhāranimittehi.

Evaṃ maggakiccaṃ dassetvā idāni tassa vasena phalaṃ dassetuṃ 『『tampayogapaṭippassaddhattā』』tiādi vuttaṃ. Tattha tampayogapaṭippassaddhattāti tassa ajjhattabahiddhā vuṭṭhānādipayogassa paṭippassaddhattā. Maggo hi nimittato, pavattato ca vuṭṭhahanto kilese pajahatīti attano khaṇe taṃ payogaṃ karoti nāma, phalakkhaṇe panassa so payogo paṭippassaddho vūpasanto nāma hoti. Tena vuttaṃ 『『tampayogapaṭippassaddhattā』』ti. Uppajjatīti maggānantaraṃ dvikkhattuṃ vā tikkhattuṃ vā uppajjati. Phalasamāpattikāle pana bahukkhattuṃ, nirodhā vuṭṭhahantassa dvikkhattuṃ uppajjati. Sabbampi yathāvuttapayogapaṭippassaddhinimittaṃ uppajjanato 『『tampayogapaṭippassaddhattā uppajjatī』』ti vuttaṃ. Maggassetaṃ phalanti yathāvuttā vipākā sammādiṭṭhi nāma, etaṃ ariyamaggassa phalanti veditabbaṃ. Vitthāretabbanti 『『sotāpattimaggakkhaṇe abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā』』tiādinā (paṭi. ma. 1.63) saṅkappādivasena, sesamaggavasena ca vitthārato veditabbaṃ.

Cattāri ca sāmaññaphalāni, ime dhammā appamāṇārammaṇāti appamāṇārammaṇatāya maggehi nibbisesatāya. Tathā nevasaññānāsaññāyatanasaṅkhāto mahaggato dhammo nirodhato vuṭṭhānavelāyaṃ appamāṇassa dhammassa anantarapaccayena paccayoti ariyaphalassa anantarapaccayatāya ca dīpanāti evamādīnipi ettha ariyaphalassa sabhāvadhammabhāvena atthitāya sādhakāni, na yathādassitapaṭisambhidāmaggapāḷiyevāti adhippāyo.

858.Phalasamāpattiyanti phalapavattisaṅkhātāya samāpattiyaṃ. Assāti ariyaphalassa. Sarūpakattukāraṇākāraṭṭhitivuṭṭhānānantaravasena idaṃ pañhākammaṃ.

859.Ariyaphalassa nirodhe appanāti ariyassa phalajhānassa nibbāne ārammaṇabhūte appanākārena pavatti.

這是巴利文的直譯： 4.315）經文義別異而執持,以無譬喻方式說"無所謂阿羅漢果,唯斷煩惱如是稱說",對其餘諸果也否定。"此經也"說的是無礙解道聖典。殊勝、優勝的加行是加行,即聖道,加行緣生煩惱的止息是加行止息。雖因聖道已修而獲得,但依何異熟慧成就而成就,彼在止息中應成就的慧稱為止息慧。"正見出離邪見"以正見直接對治方式說后,為顯示從其他也出離而說"從隨順彼的煩惱",從彼邪見的相應和親依的隨順煩惱。由此說彼一處斷。"從諸蘊"即從隨順彼的諸蘊,即與彼邪見相應的諸蘊和緣彼未來生起的諸蘊的意思。"從外一切相"即從上述煩惱蘊之外作為觀察的境的一切行相。 如是顯示道的作用后,現在為顯示依彼的果而說"因彼加行止息"等。其中"因彼加行止息"即因彼內外出離等加行的止息。因為道從相和轉起出離而斷煩惱,故在自己剎那稱為作彼加行,而在果剎那彼加行稱為已止息寂滅。故說"因彼加行止息"。"生起"即在道之後生起二次或三次。而在果等至時多次,從滅出起時二次生起。一切也說"因彼加行止息而生起",因為從如所說加行止息緣而生起。"此是道果"即如所說異熟正見等,應知此是聖道之果。"應詳說"即應依"在預流道剎那以引導義的正思惟從邪思惟"等方式,依思惟等和其餘諸道方式詳細了知。 "四沙門果,此等法是無量所緣"因無量所緣性與諸道無差別性。如是稱為廣大法的非想非非想處在從滅出起時以無間緣緣無量法,以聖果的無間緣性等顯示。意為此等也是以自性法性證成聖果的存在,不僅如所顯示的無礙解道聖典。 858"在果等至"即在稱為果轉起的等至。"彼"即聖果。此是依自相、作者、原因、行相、住立、出起、無間方式的問題。 859"聖果在滅的安止"即聖果禪那在作所緣的涅槃中以安止行相轉起。

860.Sabbepi puthujjanāti jhānasamāpattilābhinopi puthujjanā na samāpajjanti, pageva itare. Ariyā sabbepi phalasamāpattiṃ samāpajjantīti kāmaṃ sāmaññajotanā, sā pana visesaniviṭṭhāyeva hoti. Adhigatattāti pana hetukittanaṃ. Uparimānampi heṭṭhimāya lokiyasamāpattiyā viya samāpajjanaṃ sādhentaṃ viya ṭhitanti taṃ nivattento 『『uparimā panā』』tiādimāha. Tattha uparimāti sakadāgāmiādayo. Heṭṭhimanti sotāpattiphalādiṃ. Na samāpajjanti satipi adhigatatte. Kasmāti ce? Kāraṇamāha 『『puggalantarabhāvūpagamanena paṭippassaddhattā』』ti. Etena uparimo ariyo heṭṭhimaṃ phalasamāpattiṃ samāpajjati attanā adhigatattā, yathā taṃ lokiyasamāpattinti, evaṃ pavattaṃ hetuṃ byabhicāreti. Na hi lokiyajjhānesu puggalantarabhāvūpagamanaṃ nāma atthi visesābhāvato. Idha pana asamugghāṭitakammakilesanirodhanena puthujjanehi viya sotāpannassa, sotāpannādīhi sakadāgāmiādīnaṃ puggalantarabhāvūpagamanaṃ atthi. Yato heṭṭhimā heṭṭhimā phaladhammā uparūpari maggadhammehi nivattitā paṭipakkhehi viya abhibhūtā appavattidhammataṃyeva āpannā. Tenāha 『『paṭippassaddhattā』』ti.

Apica kusalakiriyapavatti nāma aññādisī, vipākapavatti ca aññādisī, anantaraphalattā ca lokuttarakusalānaṃ heṭṭhimato uparimo bhavantaragato viya hoti. Taṃtaṃphalavaseneva hi ariyānaṃ sotāpannādināmalābho. Te sace aññaphalasamaṅginopi honti, sotāpannādināmampi tesaṃ avaṭṭhitaṃ siyā, tena tena jhānena gahitapaṭisandhiko viyāti tassa tassa ariyassa taṃ taṃ phalaṃ bhavaṅgasadisanti na uparimassa heṭṭhimaphalasamaṅgitāya lesopi sambhavati, kuto tassa samāpajjananti daṭṭhabbaṃ. Heṭṭhimā ca uparimanti heṭṭhimā ca sotāpannādayo ariyā uparimaṃ sakadāgāmiphalādiṃ na samāpajjantīti sambandho. Tattha kāraṇamāha 『『anadhigatattā』』ti. Na hi anadhigatasamāpattiṃ samāpajjituṃ sakkā.

『『Attano attanoyeva pana phalaṃ samāpajjantī』』ti iminā sabbepi ariyā attano attano phalasamāpattiṃ samāpajjantīti atthe āpanne tattha kesañci matibhedaṃ dassetuṃ 『『keci panā』』tiādi vuttaṃ. Ete hi samādhismiṃ paripūrakārinoti yasmā hi te 『『uparimā dve』』ti vuttā anāgāmino, arahanto ca samādhismiṃ paripūrakārino, itare pana sīlesu paripūrakārino, tasmā dve eva phalasamāpattiṃ samāpajjantīti. Na hi samādhipāripūriyā vinā samāpattivaḷañjanaṃ sambhavatīti adhippāyo. Tanti 『『samādhismiṃ paripūrakārino』』ti tehi vuttakāraṇaṃ. Akāraṇamevāti ayuttiyeva. Kasmāti ce? Āha 『『puthujjanassāpī』』tiādi. Tassattho – sabbaso asamucchinnakilesassa puthujjanassāpi attanā paṭiladdhalokiyasamāpattisamāpajjanaṃ labbhati, kimaṅgaṃ pana samucchinnekaccakilesānaṃ heṭṭhimānaṃ ariyānaṃ, tasmā tesaṃ samādhismiṃ aparipūrakāritā attano phalasamāpattiṃ asamāpajjanassa akāraṇanti. Yutticintā nāma pāḷianāruḷhe atthe yuttā, ayaṃ panattho pāḷiāruḷhoti kāraṇāpadese anādarakaraṇamukhena pāḷiṃ dassento 『『kiñcetthā』』tiādimāha. Sotāpattimaggapaṭilābhatthāyāti sotāpattimaggassa samadhigamāya. Sotāpattiphalasamāpattatthāyāti sotāpattiphalasamāpattiyā samāpajjanatthaṃ. Esa nayo sesesupi.

這是巴利文的直譯： 860"一切凡夫"即獲得禪那等至的凡夫也不入定，何況其他。"一切聖者入果等至"雖是共相表示，但那成為特相安立。而"已證得"是說明原因。上者也如下世間等至般能成就入定而住，為遮遣此而說"但上者"等。其中"上者"即一來等。"下"即預流果等。雖已證得而不入定。若問為何？說明原因"因成為其他補特伽羅性而止息"。由此說明上聖者因自己已證得而入下果等至，如彼世間等至，如是轉起的原因有相違。因為在世間禪那中因無差別故沒有所謂成為其他補特伽羅性。但此處由未根除的業煩惱滅，如凡夫對預流者，預流者等對一來者等有成為其他補特伽羅性。由此下下果法被上上道法遮遣，如被對治所勝，成就不轉起性。故說"因止息"。 又，善和作意的轉起是一種，異熟的轉起是一種，且因出世間善的無間果性，上者如從下者成為其他有情。因為聖者得預流者等名依各各果。如果他們也具足其他果，他們的預流等名也應確定，如以彼彼禪那得結生者，應知彼彼聖者的彼彼果如有分，故上者具足下果連些許也不可能，何況入定。"下者和上"即下預流者等聖者不入上一來果等的關聯。其中說明原因"因未證得"。因為不能入未證得的等至。 "但入自己的果"由此一切聖者入自己的果等至之義成就時，為顯示其中有些見解的差異而說"但有些"等。"彼等在定中圓滿行者"因為彼等所說"上二者"即阿那含和阿羅漢是在定中圓滿行者，其他則是在戒中圓滿行者，故唯二者入果等至。意為無定的圓滿不可能受用等至。"彼"即彼等所說"在定中圓滿行者"的原因。"唯非原因"即不合理。若問為何？說"對凡夫也"等。其義是 - 對完全未斷煩惱的凡夫也得入自己獲得的世間等至，何況斷某些煩惱的下聖者，故他們在定中不圓滿行不是不入自己果等至的原因。理由思惟對非聖典所示之義是合理的，但此義已在聖典中示，故以不關注原因陳述方式而顯示聖典說"此中何"等。"為獲得預流道"即為證得預流道。"為預流果等至"即為入預流果等至。于其餘也如是。

Ettha ca 『『suññatavihārasamāpattatthāya animittavihārasamāpattatthāyā』』tiādinā sarūpato uddhaṭattā tato pubbe āgatā maggaphalavārā appaṇihitavasena vuttā. Tattha anattānupassanāmukhena, aniccānupassanāmukhena ca pavattānaṃ phalasamāpattīnaṃ purecarā gotrabhudhammā navadasabhāvena vuttāti veditabbā. 『『Sotāpattiphalasamāpattatthāyā』』tiādinā pana catūsupi phalesu ekasadisaṃ desanāya āgatattā sotāpannasakadāgāminopi attano phalaṃ samāpajjantīti viññāyati. Maggānantaraphalavasena taṃ vuttanti ca na sakkā vattuṃ vipassanāvasena dasannaṃ gotrabhudhammānaṃ dassanavasena desanāya āraddhattā, maggavāreneva ca tadatthasiddhito. Na ca maggānantaraṃ phalaṃ 『『phalasamāpattī』』ti vuccati visuṃ parikammābhāvato. Tasmā phalasamāpattivacaneneva sotāpannādīnampi phalasamāpattisamāpajjanaṃ siddhaṃ. Tenāha 『『tasmā』』tiādi.

1. Payojanampi tadatthāya paṭipattiyā kāraṇaṃ hoti tannimittaṃ paṭipajjanatoti 『『kasmā samāpajjantī』』ti kāraṇaṃ pucchitvā 『『diṭṭhadhammasukhavihārattha』』nti payojanaṃ vissajjitaṃ. Kasmāti vā sampadāne nissakkavacanaṃ, kissāti vuttaṃ hoti. Diṭṭhadhammasukhavihāratthanti diṭṭheva dhamme kilesadarathapariḷāhavūpasamena santena sukhavihārena viharaṇatthaṃ. Satipi vipākabhāve parikammena vinā anuppajjanato phalasamāpattidhammānaṃ tassa tassa ariyassa rucivaseneva pavatti, yato nesaṃ sādhipatitāti āha 『『addhāna…pe… samāpajjantī』』ti.

862.Dvīhi ākārehīti dvīhi kāraṇehi. Yathā hi lokiyajjhānānaṃ samadhigamo sampayogasamaṅgibhāvena sijjhamāno pahānaṅgasamatikkamamukhena vuccati tathā samadhigantabbattā, evaṃ phalasamāpattipi nibbānamanasikārena sijjhamānā tadaññārammaṇāmanasikāramukhena vuccati sabbasaṅkhārato vinivaṭṭitamānasatāvasena samijjhanato. Tenāha 『『nibbānato』』tiādi. Udayabbayañāṇādiñāṇaparamparavasena hi sabbaphalacittaṃ saṅkhārato sabbaso nibbinnavirattacittassa tato vinissaṭanibbānārammaṇaṃ pavattati. Evaṃ pavattamānañca taṃ nibbānato aññassa ārammaṇassa amanasikārā, nibbānassa ca manasikārā pavattatīti vuccati.

Animittāyacetovimuttiyāti animittavimokkhadvayāya phalasamāpattiyā, aniccānupassanāmukhena vā samāpajjitabbāya phalasamāpattiyā. Samāpattiyāti samāpajjanatthāya. Sabbanimittānanti rūpādisabbasaṅkhāranimittānaṃ. Amanasikāroti ādīnavato disvā vissaṭṭhatāya anāvajjanaṃ asamannāhāro. Animittāya ca dhātuyā manasikāroti sabbasaṅkhāranimittābhāvato animittāya. Kehici paccayehi na saṅkhatattā ca asaṅkhatāti laddhanāmāya asaṅkhatāya dhātuyā phalasamāpattisahajātena manasikārena manasikaraṇaṃ, tassā vā dhātuyā phalasamāpatticittasaṅkhāte manasikaraṇaṃ.

我來幫你翻譯這段巴利文: 在這裡，由於明確地說"爲了進入空性住、無相住"等，因此在此之前出現的道果部分是從無愿的角度來說的。應當知道，在其中，從無我觀和無常觀的角度修習的果定，其前行的種姓法是以九種和十種性質來說的。又由於在"爲了進入須陀洹果定"等四種果定中都以相同的方式來講說，因此可知須陀洹和斯陀含也能入定於自己的果定。不能說那是依道后的果來說的，因為講說是依觀察十種種姓法的方式而開始，且其義已經由道分而成就。而且道后的果不稱為"果定"，因為沒有單獨的準備工作。因此，由果定的說法就已證成須陀洹等也能入果定。所以說"因此"等。 861. 目的也成為爲了那個而修習的原因，因為以那個為緣而修習，所以問"為什麼入定"這個原因，解答說"爲了現法樂住"這個目的。或者"為什麼"是與格的離格語，即是說"爲了什麼"。"爲了現法樂住"即是爲了在現見之法中以煩惱、憂惱、熱惱止息的寂靜樂住而住。雖然是果報性，但因為沒有準備工作就不能生起，所以果定諸法是依各個聖者的意樂而生起，由此而有它們的增上性，所以說"長時"等"入定"。 862. "以兩種行相"即以兩種原因。就像世間禪的證得是以相應具足而成就，但從克服禪支的角度來說，因為要證得，同樣地，果定雖然是以作意涅槃而成就，但從作意其他所緣的角度來說，因為是以從一切行轉離的心態而成就。所以說"從涅槃"等。因為依生滅智等智的相續，一切果心對諸行完全厭離離欲的心從中出離而緣涅槃而轉。如是轉起時，說它是由於不作意涅槃以外的所緣，和作意涅槃而轉起。 "爲了無相心解脫"即爲了無相解脫二種果定，或爲了應當從無常觀的角度入定的果定。"入定"即爲了入定。"一切相"即一切色等諸行相。"不作意"即見到過患而舍離后不轉向、不作意。"作意無相界"即因為沒有一切行相而稱為無相，因為不被任何緣所造作而得名為無為的無為界，以果定俱生的作意而作意，或者是對於那界的果定心所稱的作意。

863.Udayabbayādivasenāti udayabbayabhaṅgabhayatupaṭṭhānādivasena pavattanakānaṃ navannampi ñāṇānaṃ byāpāraṃ vadati. Tenāha 『『pavattānupubbavipassanassā』』ti. Saṅkhārārammaṇagotrabhuñāṇānantaranti saṅkhārārammaṇassa 『『vodāna』』nti laddhanāmassa gotrabhuñāṇassa anantaraṃ. Kasmā panettha gotrabhuñāṇaṃ maggañāṇapurecārikaṃ viya nibbānārammaṇaṃ na hotīti? Phaladhammānaṃ aniyyānikabhāvato. Ariyamaggadhammā eva hi niyyānikā. Vuttañhetaṃ 『『katame dhammā niyyānikā? Cattāro maggā apariyāpannā』』ti (dha. sa. 1295, 1609). Tasmā ekantena niyyānikasabhāvassa ubhatovuṭṭhānabhāvena pavattamānassa maggañāṇassa anantarapaccayabhūtena ñāṇena nimittato vuṭṭhiteneva bhavitabbanti tassa nibbānārammaṇatā yuttā, na pana ariyamaggassa bhāvitattā tassa vipākabhāvena pavattamānānaṃ kilesānaṃ asamucchindanato aniyyānikattā avuṭṭhānasabhāvānaṃ phalañāṇānaṃ purecārikañāṇassa kadācipi nibbānārammaṇatā ubhayattha anulomañāṇānaṃ atulyākārato. Ariyamaggavīthiyañhi anulomañāṇāni anibbiddhapubbānaṃ thūlathūlalobhakkhandhādīnaṃ sātisayaṃ padālanena lokiyañāṇesu ukkaṃsapāramippattāni maggañāṇānuguṇāni uppajjanti. Phalasamāpattivīthiyaṃ pana tāni tena tena maggena tesaṃ tesaṃ kilesānaṃ samucchinnattā tattha kilesavikkhambhane nirussukkāni kevalaṃ ariyānaṃ phalasamāpattisukhasamaṅgibhāvassa parikammamattāni hutvā uppajjantīti na tesaṃ kutoci vuṭṭhānasambhavo, yato nesaṃ pariyosānañāṇaṃ saṅkhāranimittavuṭṭhānato nibbānārammaṇaṃ siyā.

Evañca katvā 『『sekkhassa attano phalasamāpattivaḷañjanatthāya udayabbayādivasena saṅkhāre sammasantassa vipassanāñāṇānupubbiyā phalameva uppajjati, na maggo』』ti idañca aṭṭhakathāvacanaṃ samatthitaṃ hoti. Tenāha 『『sekkhassāpi phalameva uppajjati, na maggo』』ti. Nibbānārammaṇe appanajjhānavasena yathāparicchinnakālaṃ nirantaraṃ phalacittasseva pavattanaṃ samāpajjanaṃ phalasamāpattīti āha 『『phalasamāpattivasena nirodhe cittaṃ appetī』』ti. Yadi anupubbavipassanānaṃ vasena phalasamāpattisamāpajjanaṃ, tena nīhārena sekkhassa uparimaggenāpi bhavitabbanti anuyogaṃ sandhāyāha 『『phalasamāpattininnatāyā』』tiādi. Tena aññoyeva vipassanācāro ariyamaggāvaho, añño phalasamāpattiāvahoti dasseti, svāyaṃ vipassanāya vibhāgo vutto eva. Ye panāti abhayagirivāsino sandhāyāha. Te hi maggaphalavipassanāya āloḷetvā vadanti. Teneva hi 『『evaṃ satī』』tiādi vuttaṃ. Arahā paccekabuddho bhavissati yadi itaratthāpi vipassanā tadatthāya saṃvatteyyāti adhippāyo. Pāḷivaseneva ca paṭikkhittanti 『『dasa gotrabhudhammā vipassanāvasena uppajjantī』』ti maggatthā phalatthā vipassanā visuṃ katvā pavattapāḷivaseneva tesaṃ vacanaṃ paṭikkhittantipi na gahetabbaṃ, aññathā 『『dasa gotrabhudhammā』』ti vacanaṃ virujjheyyāti. Idameva pana gahetabbanti vuttassevatthassa nigamanaṃ. Phalañcassātiādi mahaggatavipākānaṃ viya lokuttaravipākānañca kusalasarikkhatādassanaṃ. Jhānato sarikkhatādassaneneva cettha bojjhaṅgamaggaṅgavasenāpi sarikkhatā dassitāyevāti veditabbaṃ.

我來 譯這段巴利文： 863. "以生滅等方式"是說九種智的作用，即以生滅、壞滅、怖畏現起等方式運作。所以說"對於次第觀察者"。"在緣諸行的種姓智之後"即是在緣諸行、被稱為"清凈"的種姓智之後。為什麼在這裡種姓智不像作為道智前行那樣緣涅槃呢？因為果法是不出離性的。只有聖道法才是出離性的。這就是所說："什麼法是出離性的？四道是不攝屬的。"因此，作為必定出離性、以雙出起方式運作的道智之無間緣的智，必須是從相出起的，所以它緣涅槃是合理的。但是對於因已修習聖道而以果報方式運作、因不斷除煩惱而非出離、本性不出起的果智，其前行智決不緣涅槃，因為兩處的隨順智不同相。因為在聖道路線中，隨順智對於未曾洞察的粗重貪蘊等以殊勝方式破除，在世間智中達到最上究竟，生起順應道智。但在果定路線中，因為那些煩惱已被各自的道斷除，所以它們在壓制煩惱時毫不費力，僅僅作為聖者具足果定樂的準備而生起，因此它們不可能從任何處出起，由此它們的最後智不會從諸行相出起而緣涅槃。 這樣說來，註釋書中所說"有學爲了受用自己的果定，以生滅等方式觀察諸行時，依次第觀智只生起果，不生起道"這句話也得到證實。所以說"對有學也只生起果，不生起道"。在涅槃所緣中依安止禪方式，如所限定時間地相續生起果心，這入定稱為果定，所以說"依果定方式心安止於滅"。如果依次第觀的方式入果定，那麼依那個方式有學也應該有上位道，針對這個質問而說"因為傾向果定"等。由此顯示一種是導向聖道的觀行，另一種是導向果定的觀行，這種觀的區別已經說過。"有些人"是指無畏山住者。他們混淆道果觀而說。所以才說"如果這樣"等。意思是說，若其他處的觀也導向那個目的，則阿羅漢將成為獨覺佛。"依經文而被否定"也不應理解為說"十種種姓法依觀而生起"這句話是依分別說道的、果的觀而運作的經文而被否定，否則"十種種姓法"這說法就相違了。"應當如是理解"是對已說義理的總結。"其果"等是顯示出世間果報如廣大果報一樣與善相似。應當知道，在這裡通過顯示與禪那相似，也已經顯示了與覺支、道支相似。

864.Ṭhitiyāti pabandhaṭṭhitiyā. Yathāparicchinnakālañhi samāpattiyā pabandhavasenāvaṭṭhānaṃ idha ṭhitīti. 『『Cande vā sūriye vā ettakaṃ ṭhānaṃ gate vuṭṭhahissāmī』』ti kālāvadhiggahaṇavasena samāpajjanaṃ cittassa abhisaṅkharaṇaṃ abhisaṅkhāro.

865.Sabbānevetānīti rūpanimittādisabbāneva etāni ekato kāmaṃ na manasi karoti asambhavato. Sabbasaṅgāhikavasenāti anavasesapariyādānavasena. Samudāyasaddā hi avayavesupi pavattanti , avayavabyatirekena ca samudāyo na labbhatīti avayavagatampi kiccaṃ samudāyavasena vuttaṃ. Tasmāti sabbesaṃ saṅkhāranimittānaṃ ekato manasikārābhāvato. Yasmā bhavaṅgacitte uppanne phalasamāpattito vuṭṭhito nāma hoti, tasmā vuttaṃ 『『yaṃ bhavaṅgassā』』tiādi. Bhavaṅgassa ārammaṇaṃ nāma kammādi. Manasi karototi bhavaṅgasahagatena manasikārena manasi karoto, taṃ vā ārammaṇaṃ bhavaṅgamanasi karoto.

866.Phalassa phalameva vā anantaraṃ hoti purimassa purimassa pacchimaṃ pacchimaṃ. Bhavaṅgaṃvā sabbapacchimassa. Phalānantaraṃ maggavīthiyaṃ, phalasamāpattiyañca. 『『Yena phalena nirodhā vuṭṭhānaṃ hotī』』ti idaṃ phaluppattiyā nirodhā vuṭṭhānabhāvato vuttaṃ. Tanti nirodhāvuṭṭhānabhāvena vuttaṃ anāgāmiphalaṃ vā aggaphalaṃ vā. Nevasaññānāsaññāyatanānantaranti nevasaññānāsaññāyatanassa kusalassa, kiriyassa vā anantaraṃ satipi sattāhātikkame vijātiyena antarikattā.

Paṭippassaddhadarathanti sabbaso passaddhakilesadarathaṃ. Amatārammaṇanti nibbānārammaṇaṃ. Subhanti asobhanatāya kilesassāpi abhāvato sobhanaṃ. Taṇhāsaṅkhātaṃ lokāmisaṃ vantaṃ chaḍḍitaṃ etenāti vantalokāmisaṃ. Vūpasantakilesatāya, susantatāya ca santaṃ. Yena dhammena yogato samaṇo nāma hoti, tassa ariyamaggasaṅkhātassa sāmaññassa phalanti sāmaññaphalaṃ.

Ojavantenāti sabhāvasampannena. Sucināti kilesāsucivirahato parisuddhena. Sukhenāti anuttarasukhena. Abhisanditanti sabbaso lūkhabhāvāpagamanena sinehitaṃ. Sātātisātenāti mahaggatasātato, lokuttarakusalasātato ca ativiya sātena madhurena. Maggasukhatopi hi phalasukhaṃ santataratāya paṇītataraṃ. Amatena sammoditaṃ. 『『Madhuṃ viyā』』ti iminā sātātisātataṃyeva vibhāveti.

Tassa ariyassa phalassa rasabhūtaṃ sārabhūtaṃ taṃ sukhaṃ paññaṃ bhāvetvā yasmā paṇḍito vindati paṭilabhatīti yojanā.

Nirodhasamāpattikathāvaṇṇanā

867.Tatrāti tasmiṃ 『『nirodhasamāpattiyā samāpajjanasamatthatā』』ti saṃkhittavacane. Idaṃ sarūpādivasena pañhākammaṃ. Katthāti kasmiṃ bhave.

我來 幫你翻譯這段巴利文： 864. "住立"即相續住立。因為在這裡"住立"是指依所限定的時間以相續方式安住于定中。"在月亮或太陽到達某處時我將出定"，以這樣確定時限的方式入定，是心的加行，稱為加行。 865. "這一切"即不能同時不作意色相等一切，因為不可能。"以攝一切方式"即以無餘遍盡的方式。因為集合詞也用於部分，而離開部分就得不到集合，所以即使是部分的作用也依集合方式而說。"因此"即因為不能同時作意一切行相。因為當有分心生起時就稱為從果定出起，所以說"有分的"等。所謂有分的所緣即業等。"作意"即以俱有分的作意而作意，或者作意那個有分所緣。 866. 或者果之後必定是果，後後隨順於前前。或者有分隨順於最後。在道路線和果定中，果是無間[緣]。"以某果從滅定出起"，這是因為以果生起而從滅定出起而說的。"那個"即被說為從滅定出起的阿那含果或阿羅漢果。"在非想非非想處之後"即在非想非非想處善或唯作之後，雖然經過七天但因異類而間隔。 "止息憂惱"即完全止息煩惱憂惱。"以不死為所緣"即以涅槃為所緣。"善"即因為連不善的煩惱也不存在而善。"已吐世味"即以此已吐已棄所說的渴愛的世間味。因為煩惱寂靜、善寂靜而"寂靜"。"沙門果"即由於相應某法而稱為沙門，那個稱為聖道的沙門性的果。 "具滋味"即具足自性。"清凈"即因離煩惱不凈而清凈。"樂"即無上樂。"潤澤"即因完全遠離粗澀而潤滑。"極甘美"即比廣大之甘美、出世間善之甘美更加甘美柔和。因為果樂比道樂更寂靜而更殊勝。以不死而歡喜。"如蜜"以此顯示極甘美性。 智者修習智慧而獲得那個聖果的味essence、實質的樂，這是語法關係。 滅定論釋文 867. "其中"即在那個"能夠入滅定"的簡略語中。這是依自性等方式的提問。"何處"即在什麼有中。

868.Anupubbanirodhavasenāti vipassanānugatā aṭṭha samāpattiyo ārohantena taṃtaṃpaṭipakkhanirodhamukhena tiṇṇaṃ saṅkhārānaṃ anupubbato nirodhavasena. Yathāparicchinnakālaṃ yā cittacetasikānaṃ appavatti, ayaṃ nirodhasamāpattīti attho. Ke samāpajjanti, ke na samāpajjantīti kāmaṃ samāpajjanasamatthā padhānatāya paṭhamaṃ pucchitā, tabbissajjanaṃ pana garubhāvato pacchā vissajjetuṃ asamāpajjanake tāva dassento 『『sabbepi…pe… na samāpajjantī』』ti āha yathā 『『vāmaṃ muñca, dakkhiṇaṃ gaṇhā』』ti. Tattha 『『sabbepī』』ti idaṃ puthujjanādīnaṃ tiṇṇaṃ visesanaṃ. Te hi aṭṭhannaṃ samāpattīnaṃ lābhinopi alābhino viya samādhismiṃ aparipūrakāritāya nirodhaṃ samāpajjituṃ na sakkonti. Kāmacchandādisamucchindanena hi samādhismiṃ paripūrakāritā, na jhānādhigamamattena. Anāgāmino, arahantoti ettha sukkhavipassakā ca anāgāmino, sukkhavipassakā ca arahantoti sukkhavipassakasaddo paccekaṃ yojetabbo. Ubhayepi cete satipi vipassanābale samādhibalassa abhāvato nirodhaṃ na samāpajjanti. Anupubbavihārasambhavataññevettha samādhibalaṃ icchitabbaṃ. Purimakā pana tayo satipi samādhibale vipassanābalassa abhāvato, aparipuṇṇattā ca samāpajjituṃ na sakkonti. Aparipuṇṇatā cassa saṅkhārānaṃ na sammā parimadditattā. Aṭṭha samāpatti…pe… samāpajjantī』』ti vatvā tattha kāraṇaṃ pāḷivaseneva dassetuṃ 『『dvīhi balehī』』tiādi vuttaṃ. Tayo ca saṅkhārānanti ettha tayoti sāmiatthe paccattavacanaṃ, tiṇṇanti attho. Ñāṇacariyāhīti ñāṇappavattīhi. Nirodhasamāpattiyāti nirodhasamāpajjanāya ñāṇaṃ. Ayañca sampadāti ayaṃ baladvayasamannāgamādikā yathāvuttanirodhasamāpattiāvahā sampatti. Anāgāmikhīṇāsaveti anāgāmino ceva khīṇāsave ca.

我來幫你翻譯這段巴利文： 868. "以次第滅方式"即依隨觀而上升八等至者，以滅除各自對治的方式，以次第滅除三種行的方式。所謂滅定，是指在所限定的時間內心心所不活動的意思。"誰能入定，誰不能入定"，雖然首先問能入定者是因為[他們]為主，但是因為[答案]重要，爲了後來回答，首先顯示不能入定者而說"一切...不能入定"，就像"放開左手，抓住右手"。其中"一切"是凡夫等三者的形容詞。因為他們雖然獲得八等至，但像未獲得者一樣，因為在定中不具足所作而不能入滅定。因為在定中具足所作是通過斷除欲貪等，而不是僅僅證得禪那。"阿那含、阿羅漢"中，應當分別對純觀行者阿那含和純觀行者阿羅漢加上"純觀行者"這個詞。這兩種人雖然有觀力，但因為沒有定力而不能入滅定。在這裡應當要求次第住的定力。前面三種人雖然有定力，但因為沒有觀力，且[修行]未圓滿而不能入定。其未圓滿是因為未善加壓制諸行。說了"八等至...入定"之後，爲了依經文顯示其中的原因而說"以兩種力"等。"三種行"中，"三"是主格，意思是"三種"。"智行"即智的運作。"滅定"即為入滅定的智。"這種成就"即這種具足二力等如前所說能導向滅定的成就。"阿那含、漏盡者"即阿那含和漏盡者。

869.Samathabalanti kāmacchandādike paccanīkadhamme sametīti samatho, so eva paṭipakkhehi akampiyaṭṭhena balaṃ. Aniccādivasena vividhehi ākārehi passatīti vipassanā, sā eva vuttanayena balanti vipassanābalaṃ. Nekkhammavasenātiādīsu kāmacchandavikkhambhanassa nekkhammasaṅkappassa, alobhapadhānassa vā tathāpavattakusalacittuppādassa vasena cittassa ekaggatāsaṅkhāto yo avikkhepo, taṃ samathabalaṃ. Byāpādavikkhambhanassa abyāpādavitakkassa, adosapadhānassa vā tathāpavattakusalacittuppādassa vaseneva. Thinamiddhavikkhambhikāya vibhūtaṃ katvā manasikaraṇena upaṭṭhitaālokasaññāya vasena. Uddhaccavikkhambhanassa avikkhepassa samādhānassa vasena. Sakalamicchāvitakkavikkhambhanassa sikhāpattaānāpānassatisiddhapaṭinissaggānupassiassāsapassāsānaṃ vasena cittassa ekaggatāsaṅkhāto yo avikkhepo, taṃ samathabalanti atthayojanā.

Evaṃ upacārassa jhānassa vasena samathabalaṃ dassetvā idāni taṃ aṭṭhannaṃ samāpattīnaṃ vasena paṭipakkhehi anabhibhavanīyatāya ca balappattivasena dassetuṃ 『『paṭhamajjhānenā』』tiādi vuttaṃ. Tattha nīvaraṇeti nīvaraṇanimittaṃ nīvaraṇapaccayā. Na kampati jhānasamaṅgipuggalo, jhānasampayuttasamādhi vā. So hi visesato idha 『『samathabala』』nti adhippeto. Tathā hi kenaṭṭhena samathabalanti balaṭṭho pucchito. Uddhacceti uddhaccanimittaṃ. Uddhaccasahagatakileseti uddhaccena sampayuttamohaahirikādikilesahetu. Khandheti uddhaccasampayuttacatukkhandhanimittaṃ. Na kampatītiādīni aññamaññavevacanāni. Kampanaṃ vā ṭhānāpagamo. Calanaṃ paribbhamanaṃ. Vedhanaṃ sandhāvanaṃ. Uddhacce na kampati, uddhaccasahagatakilese na calati, uddhaccasahagatakkhandhe na vedhatīti vā yojetabbaṃ. Uddhaccaggahaṇañcettha samathassa ujupaṭipakkhatāya tadabhibhavena balappattidassanatthaṃ. Tenetaṃ aṭṭhannampi samāpattīnaṃ sādhāraṇato kiccātisayadassanaṃ daṭṭhabbaṃ. Idaṃ samathabalanti yāyaṃ nekkhammādivasena laddhāya cittekaggatāya nīvaraṇādīhi akampanīyatā, tāni ca abhibhavitvā avaṭṭhānaṃ, idaṃ samathabalaṃ.

Idāni vipassanābalaṃ niddisanto yasmā vipassanā saṅkhepato sattahi anupassanāhi saṅgahitā, tasmā tato tato samāpattito vuṭṭhāya tāsaṃ vasena anupassanā kātabbā, tattakeneva cettha anupassanākiccaṃ paripuṇṇaṃ hotīti 『『aniccānupassanā vipassanābalaṃ…pe… paṭinissaggānupassanā vipassanābala』』nti sarūpato dassetvā puna tā heṭṭhā vuttanayena visayavibhāgena dassetuṃ 『『rūpe aniccānupassanā』』tiādi vuttaṃ. Idhāpi paṭipakkhehi anabhibhavanīyatāva balaṭṭhoti dassetuṃ 『『kenaṭṭhena vipassanābala』』ntiādi āraddhaṃ. Tattha avijjāyāti dvādasasu akusalacittuppādesu avijjānimittaṃ. Avijjāsahagatakileseti avijjāya sampayuttalobhadosādikilesavatthunimittaṃ. Sesaṃ heṭṭhā vuttanayattā suviññeyyameva. Avijjaggahaṇañcettha vipassanāya ujupaṭipakkhatāya tadabhibhavena balappattidassanatthaṃ. Tenetaṃ sattannampi anupassanānaṃ sādhāraṇato kiccātisayadassanaṃ daṭṭhabbaṃ. Idaṃ vipassanābalanti yāyaṃ aniccānupassanādivasena laddhassa vipassanāñāṇassa niccasaññādinimittaṃ akampanīyatā, tā ca abhibhavitvā avaṭṭhānaṃ, idaṃ vipassanābalaṃ.

我來翻譯這段巴利文： 869. "止力"即平息欲貪等對治法稱為止，它因為不被對治所動搖而成為力。以無常等種種行相觀察稱為觀，它按所說方式成為力即觀力。在"以出離等方式"等中，通過壓制欲貪的出離尋想、或以無貪為主的如是生起善心的方式，稱為心一境性的無散亂，這是止力。通過壓制嗔恚的無嗔尋想、或以無嗔為主的如是生起善心的方式。通過壓制昏沉睡眠而使明顯作意的現起明相的方式。通過壓制掉舉的無散亂、等持的方式。通過壓制一切邪尋思而達到頂點的入出息念成就舍離隨觀的入出息的方式，稱為心一境性的無散亂，這是止力，這是語法關係。 如是顯示了依近行、禪那方式的止力之後，現在爲了顯示它依八等至方式以及以不被對治所勝的力達到方式而說"以初禪"等。其中"對諸蓋"即以蓋為相、以蓋為緣。具足禪那的人、或與禪那相應的定不動搖。因為這裡特別意指它為"止力"。因此才問"以何義為止力"而說明力義。"對掉舉"即以掉舉為相。"對掉舉俱生煩惱"即因為與掉舉相應的癡、無慚等煩惱。"對諸蘊"即以與掉舉相應的四蘊為相。"不動搖"等是互為同義詞。或者動搖即離開住處。動即旋轉。搖即奔走。或者應當配合為"對掉舉不動搖，對掉舉俱生煩惱不動，對掉舉俱生蘊不搖"。在這裡提到掉舉是爲了顯示以克服止的直接對治而達到力。由此應當看到這是顯示八等至共同的殊勝作用。"這是止力"即以出離等方式所得的心一境性不被諸蓋等所動搖，克服它們而安住，這是止力。 現在說明觀力，因為觀略攝於七種隨觀，所以從各各等至出定后應當依它們的方式而隨觀，僅僅這樣在這裡隨觀的作用就圓滿了，所以以自性顯示"無常隨觀是觀力...舍離隨觀是觀力"之後，爲了再以前面所說方式顯示它們的境界差別而說"對色的無常隨觀"等。在這裡也是爲了顯示不被對治所勝是力義而說"以何義為觀力"等。其中"對無明"即以十二不善心生起中的無明為相。"對無明俱生煩惱"即以與無明相應的貪、嗔等煩惱事為相。其餘因為如前所說方式容易理解。在這裡提到無明是爲了顯示以克服觀的直接對治而達到力。由此應當看到這是顯示七種隨觀共同的殊勝作用。"這是觀力"即以無常隨觀等方式所得的觀智不被常想等相所動搖，克服它們而安住，這是觀力。

Vitakkavicārā vacīsaṅkhārā vācaṃ saṅkharonti pavattentīti katvā. Tenāha 『『pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro』』ti (ma. ni. 1.463; saṃ. ni. 4.348). Te pana dutiyajjhāne vūpasantā hontīti āha 『『dutiyajjhānaṃ…pe… paṭippassaddhā hontī』』ti. Kāyena saṅkharīyantīti kāyasaṅkhārā, assāsapassāsā. Tathā hi vuttaṃ 『『assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro』』ti (ma. ni. 1.463; saṃ. ni. 4.348). Te pana yasmā catutthajjhāne vūpasantā honti, tasmā āha 『『catutthajjhānaṃ…pe… paṭippassaddhā hontī』』ti. Cittena saṅkharīyantīti cittasaṅkhārā, saññā vedanā. Tathā hi vuttaṃ 『『saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro』』ti (saṃ. ni. 1.463; saṃ. ni.

我來直譯這段巴利文： 尋和伺是語行，因為它們形成和發出語言。因此他說："朋友毗舍佉，先有尋伺，然後才發出語言，所以尋伺是語行。"（見中部1.463; 相應部4.348）。而它們在第二禪中止息，所以說"在第二禪中...它們平息。" 由身體造作的是身行，即入息與出息。如是說："朋友毗舍佉，入息出息是屬於身體的法，與身體相系，所以入息出息是身行。"（見中部1.463; 相應部4.348）。而由於它們在第四禪中止息，所以說"在第四禪中...它們平息。" 由心造作的是心行，即想和受。如是說："想和受是心所法，與心相繫，所以想和受是心行。"（見中部1.463; 相應部4.348）。 這是完整的直譯，我保持了原文的結構，並在引用經典處保留了出處標記。其中沒有需要註解的古代地名。原文雖有重複的部分（如經典引用），但按要求都完整翻譯了。

4.348). Te pana yasmā nirodhaṃ samāpannassa vūpasamanti, tasmā vuttaṃ 『『saññāvedayita…pe… paṭippassaddhā hontī』』ti.

Ñāṇacariyāsu vivaṭṭānupassanāggahaṇeneva tassa ādibhūtā sesānupassanāpi gahitāva honti tadavinābhāvato. Maggo ñāṇacariyā, phalasamāpatti ñāṇacariyāti maggaphalasamāpattīnaṃ ñāṇacariyābhāvavacanaṃ maggaphaladhammānaṃ ñāṇapadhānattā, ñāṇena vā indriyādhipatihetumaggapaccayādivasena sātisayapaccayabhūtena sesā maggaphaladhammā caritā pavattitāti katvā tathā vuttaṃ. Samādhicariyāsupi eseva nayo . Imāhi soḷasahīti aṭṭhannaṃ anupassanānaṃ, aṭṭhannañca maggaphalañāṇānaṃ vasena imāhi soḷasahi ñāṇapavattīhi.

Navahi samādhicariyāhīti aṭṭha samāpattiyo aṭṭha samādhicariyā, tāsaṃ upacārasamādhi upacārasamādhibhāvanāsāmaññena ekā samādhicariyāti evaṃ navahi samādhicariyāhi. Tenāha 『『paṭhamajjhānaṃ samādhicariyā』』tiādi. Paṭhamajjhānapaṭilābhatthāya vitakko cātiādi nānāvajjanupacāravasena vuttanti daṭṭhabbaṃ, uparisamāpattīnampi upacārassa tatheva vuttattā. Na hi ekāvajjane catutthajjhānādiupacāre pītiādayo sambhavanti. Ettha ca 『『paṭhamajjhānapaṭilābhatthāyā』』tiādivacanena upacārasamādhissāpi pāripūrī icchitabbāti dasseti. Kiṃ panettha samathabalasamādhicariyānaṃ nānattaṃ, kiṃ vā vipassanābalalokiyañāṇacariyānaṃ? Yathā samathabalepi 『『nekkhammavasenā』』tiādinā upacārasamādhinā saddhiṃ aṭṭhasu samāpattīsu appanāsamādhiyeva vutto, tathā samādhicariyāsu, vipassanābalalokiyañāṇacariyāsu ca vipassanāva vuttāti? Kiñcāpi vuttā, vivaṭṭānupassanā pana purecarañāṇādivipassanābale avuttā eva ñāṇacariyāsu vuttā. Apica paṭipakkhehi akampiyaṭṭho balaṭṭho, pañcannaṃ vasībhāvānaṃ vasena suciṇṇatā cariyaṭṭho, eteneva samathabalasamādhicariyānampi nānattaṃ saṃvaṇṇitanti daṭṭhabbaṃ.

Vasībhāvatā paññāti ettha vaso etassa atthīti vasī, tassa bhāvo vasībhāvo, sā eva vasībhāvatā. 『『Vasiyo』』ti pana pāḷiyaṃ itthiliṅgavasena vuttattā tāyo dassetuṃ 『『vasīti pañca vasiyo』』tiādi vuttaṃ. Tattha jhānaṃ āvajjantassa nirantaraṃ jhānaṅgesu cittappavattanasamatthatā āvajjanavasī. Samāpajjitukāmassa sīghaṃ jhānaṃ samāpajjanasamatthatā samāpajjanavasī. Accharāmattaṃ vā katipayaccharāmattaṃ vā khaṇaṃ jhānaṃ ṭhapetuṃ samatthatā adhiṭṭhānavasī. Tatheva lahuṃ vuṭṭhātuṃ samatthatā vuṭṭhānavasī. Paccavekkhaṇavasī pana āvajjanavasiyā eva sijjhati. Paccavekkhaṇajavanāneva hi tattha āvajjanānantarānīti. Ayamettha saṅkhepo, vitthāro pana heṭṭhā āgato eva. Ayañca vasībhāvo samādhicariyānaṃ vasena vutto. Ñāṇacariyāsu pana lokuttarānaṃ ñāṇacariyānaṃ vasībhāvāpādanakiccaṃ nāma natthi. Paṭipakkhassa suvihatattā sabhāvasiddho tattha vasībhāvo, lokiyānaṃ pana paguṇabalavabhāvāpādanena vasībhāvo labbhateva.

我來直譯這段巴利文： 而由於它們在入滅盡定者身上止息，所以說"想受...它們平息。" 在諸智行中，僅以提及出離觀就已經包含了作為其開始的其他觀，因為它們是不可分離的。道是智行，果定是智行，說道果定是智行，是因為道果法以智為主，或者因為其他道果法是由智通過諸根勝解、因緣、道緣等方式作為特殊緣而運作和轉起。在諸定行中也是同樣的道理。"以這十六"是指依八種觀和八種道果智的這十六種智的運作。 "以九種定行"是指八種等至為八種定行，而這些等至的近行定因為與近行定修習相同，算作一種定行，如是成為九種定行。因此說"初禪是定行"等。應當理解"為獲得初禪而有尋"等是依不同的轉向近行而說的，因為上層等至的近行也是如此說的。因為在一個轉向中的第四禪等的近行是不可能有喜等的。這裡以"為獲得初禪"等說明，表示近行定的圓滿也是應當追求的。這裡止力與定行有何差別？或者觀力與世間智行有何差別？如同在止力中以"依出離"等說明近行定和八等至中的安止定，同樣在定行中，在觀力和世間智行中也說明了觀？雖然已說明，但在智行中說的出離觀在觀力中的前行智等是未說的。而且，不為對治所動搖是力的意義，依五自在而善修習是行的意義，由此應當理解止力與定行的差別也已解說。 "自在性慧"，這裡"有自在"為自在者，其狀態為自在性，即是自在性。因為在聖典中"自在"是以陰性說的，為顯示它們而說"自在即五自在"等。其中，對於轉向禪那者，能在禪支中相續運心的能力是轉向自在。對於想要入定者，能迅速入禪的能力是入定自在。能維持禪那一彈指或幾彈指時間的能力是決意自在。同樣能迅速出定的能力是出定自在。而觀察自在即通過轉向自在而成就，因為在那裡觀察速行緊接著轉向之後。這是簡要說明，詳細解釋在前面已經說過。這種自在性是依定行而說的。在智行中，出世間智行是不需要達到自在性的，因為對治已經完全斷除，其自在性是自然成就的，但世間的則是通過熟練和有力而獲得自在性。

870.Ukkaṭṭhaniddesoti anavasesaniddeso. Cuddasahi ñāṇacariyāhi hoti aggamaggaphalānaṃ anadhigatattāti. Yadi evanti yadi ukkaṭṭhaniddesavasena 『『soḷasahi ñāṇacariyāhī』』ti vuttaṃ, tato avakaṃsavasenapi icchitabbaṃ, evaṃ sante kiṃ na hoti nirodhasamāpajjananti adhippāyo. Pañca kāmaguṇā vatthubhūtā etassa santīti pañcakāmaguṇiko, kāmarāgo. Appahīnattā asamucchinnattā. Na hi kāmarāgassa vikkhambhanappahānamattaṃ nirodhassa adhiṭṭhānaṃ bhavituṃ sakkoti. Tasmāti samādhipāripanthikassa kāmarāgassa supahīnattā. Etena kāmaṃ maggaphalañāṇacariyā lokiyañāṇasamādhicariyā viya nirodhasamāpajjane sarūpena na viniyujjanti tadā appavattanato, tassa tassa pana paṭipakkhassa samucchindanena balacariyānaṃ visesapaccayatāya nirodhasamāpattiyā adhiṭṭhānaṃ hotīti dasseti. Esāti anāgāmī. Idañhi 『『nirodhā vuṭṭhahantassā』』tiādivacanaṃ anāgāminova nirodhā vuṭṭhānaṃ sandhāya vuttaṃ 『『nevasaññānāsaññāyatanakusala』』nti (paṭṭhā. 1.1.417) vacanato, aññathā 『『nevasaññānāsaññāyatanakiriyā』』ti (paṭṭhā. 1.1.417) vucceyya.

871.『『Pañcavokārabhave』』ti kasmā vuttaṃ, nanu catuvokārabhavepi arūpajjhānavasena yathārahaṃ anupubbasamāpatti labbhatīti? Kāmaṃ labbhati, sā pana 『『anupubbasamāpattī』』ti na vuccati ekadesabhāvato. Aṭṭhasamāpattivaseneva ca 『『anupubbasamāpattī』』ti vuccatīti dassento āha 『『paṭhamajjhānādīnaṃ uppatti natthī』』ti. Vatthussa abhāvāti hadayavatthuno abhāvāti vadanti, karajakāyasaṅkhātassa pana vatthuno abhāvāti attho. Yadi hi āruppe nirodhaṃ samāpajjeyya, cittacetasikānaṃ, aññassa ca kassaci abhāvato apaññattikova bhaveyya anupādisesāya nibbānadhātuyā parinibbutasadiso. Kiñcāyaṃ upādāya nirodhaṃ samāpannoti vucceyya, kiṃ vā etāya vatthucintāya. Aṅgavekallatova natthi āruppe nirodhasamāpattisamāpajjanaṃ.

872.Saṅkhārānaṃpavattibhedeti saṅkhatadhammānaṃ khaṇe khaṇe uppajjane, bhijjane ca, tesaṃ vā kusalādibhedabhinne yathārahaṃ tīhi dukkhatāhi upaddute pavattivibhāge. Cittacetasikavigamehi rūpadhammesu labbhamānāpi saṅkhāradukkhatā abbohārikataṃ āpajjati. Ukkaṇṭhitvāti nibbinditvā. Nibbānaṃ patvāti anupādisesanibbānaṃ patvā viya. Sukhanti niddukkhaṃ.

873.Samathavipassanāvasenāti yuganaddhānaṃ viya aññamaññūpakāritāya sahitānaṃ vasena. Ussakkitvāti ukkaṃsaṃ patvā yāva nevasaññānāsaññāyatanā, yāva ca anulomañāṇā āruhitvā. Nirodhayatoti nevasaññānāsaññāyatanaṃ samāpajjitvā taṃ nirodhentassa. Aññassa kassacipi cittassa anuppajjanena evamassā nirodhasamāpattiyā samāpajjanaṃ hoti. 『『Yo hī』』tiādinā 『『samathavipassanāvasenā』』ti vuttamevatthaṃ byatirekamukhena vivarati. Nevasaññānāsaññāyatanasamāpattiṃ patvā tiṭṭhati taduddhaṃ suddhasamathavipassanāya abhāvato. Yo vipassanāvaseneva ussakkati sace ariyo phalasamāpattatthiko, so attano phalasamāpattiṃ patvā tiṭṭhati. Atha puthujjano, sekho vā maggatthiko tāya ce vipassanāya maggaṃ patvā phale ṭhito, sopi phalasamāpattiṃ patvā tiṭṭhaticceva vuccati. Soti ubhayavasena paṭipanno. Tanti nirodhasamāpattiṃ.

我來直譯這段巴利文： 870. "最上之解說"即是完整的解說。由於尚未證得最上道果，所以是以十四智行。"若是這樣"，若依最上解說而說"以十六智行"，則應當依下等也可接受，如此則為何不能入滅盡定，這是其意趣。有五種欲樂對像者為五欲，即欲貪。因為未斷除，未根除。因為僅僅鎮伏欲貪是不能成為滅盡定的基礎的。"因此"是指定的障礙欲貪已完全斷除。由此表明雖然道果智行不像世間智定行那樣在入滅盡定時直接運作，因為那時它們不活動，但是通過斷除各種對治，力行成為特殊緣，而成為滅盡定的基礎。"這"指阿那含。這裡"從滅定出定者"等說法是專指阿那含從滅定出定而說的，因為說"非想非非想處善"，否則應說"非想非非想處唯作"。 871. 為何說"在五蘊有"，難道在四蘊有中不能依無色禪那而得次第定嗎？雖然可得，但因為是部分的，所以不稱為"次第定"。次第定是專指八等至而說的，為顯示這點而說"沒有初禪等的生起"。"由於無所依"，他們說是由於無心所依，但實際意思是由於無色身所依。因為如果在無色界入滅盡定，由於心心所和其他一切都不存在，就會成為無可施設，如同般涅槃于無餘涅槃界。又怎能說他依止而入滅盡定呢？但是何必考慮這個所依問題。在無色界中缺少支分，所以沒有入滅盡定。 872. "在諸行的轉起差別"是指有為法在每一剎那生滅，或者在它們善等差別的轉起分類中，隨其所應為三苦所惱。雖然在色法中由於心心所的離去而有行苦，但是變得微細難察。"厭倦"即是厭離。"證得涅槃"即如證得無餘涅槃。"樂"即無苦。 873. "依止與觀"是指如雙運般互相資助而和合。"上升"即達到最上，上升直至非想非非想處和隨順智。"使滅"即入非想非非想處定后使之滅除。由於其他任何心都不生起，如此成就其滅盡定的入定。以"誰確實"等通過相反的方式來闡明"依止與觀"所說的義理。到達非想非非想處定后止住，因為更上無純粹的止觀。誰只依觀上升，如果是聖者欲求果定，他到達自己的果定后止住。如果是凡夫或有學欲求道，若由彼觀得道住于果，他也說是到達果定后止住。"他"是指依兩種方式修習者。"彼"是指滅盡定。

1. Yena phaladvayasamannāgamādinā nirodhaṃ samāpajjituṃ samattho hoti, so vidhi pageva vibhāvitoti samāpajjanākārameva dassento 『『katabhattakicco』』tiādimāha. Tañhi sabbāsampi bhāvanānaṃ sādhāraṇaṃ pubbakiccaṃ. Tattha saṅkhāreti tasmiṃ paṭhamajjhāne, paṭhamajjhānacittuppāde vā saṅkhāre.

『『Vipassatī』』ti vuttaṃ, kīdisī panettha vipassanā icchitabbāti taṃ niddhāraṇatthaṃ 『『vipassanā panesā』』tiādinā tameva vipassanaṃ tidhā bhinditvā dasseti. Mandā ce vipassanā, dandhābhiññaṃ maggaṃ sādheti. Tikkhā ce, khippābhiññanti ayaṃ mandatikkhatāya viseso. Lakkhaṇappattā pana vipassanā maggassa paccayo hotiyevāti imamatthaṃ dassento āha 『『saṅkhāra…pe… hotiyevā』』ti. Tikkhāva vaṭṭati saṅkhārārammaṇepi sati sabbasaṅkhārehi vivaṭṭanākāreneva pavattanato, maggo viya visaṅkhāragatassa phalassa paccayabhāvato ca. Tenāha 『『maggabhāvanāsadisā』』ti. Yasmā atimandā samathādikā saṅkhārānaṃ nirodhane asamatthā samathaniṭṭhā hoti, atitikkhā ñāṇādikā sātisayaṃ saṅkhāresu dosadassane phalasamāpattiniṭṭhā hoti, tasmā vuttaṃ 『『nātimandanātitikkhā vaṭṭatī』』ti. Esa nirodhasamāpajjanako. Te saṅkhāreti te paṭhamajjhānasaṅkhāre.

『『Tathevā』』ti iminā 『『nātimandāya nātitikkhāyā』』ti imamatthaṃ ākaḍḍhati. Esa nayo sesesupi. 『『Ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassatī』』ti vattabbaṃ, heṭṭhā vuttanayattā pana taṃ avatvā 『『catubbidhaṃ pubbakiccaṃ karoti』』cceva vuttanti keci, taṃ tesaṃ matimattaṃ. Vipassanācārato hi samādhicāro, tasmā samāpattito vuṭṭhāya pubbakiccaṃ kātabbaṃ. Tathā hi paratopi 『『ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya imaṃ pubbakiccaṃ katvā』』tiādiṃ (visuddhi. 2.879) vakkhati, na pana 『『tattha saṅkhāre tatheva vipassitvā』』ti. Nānābaddhaavikopananti attanā asambaddhassa parikkhārassa avināsanaṃ. Yathā taṃ na vinassati, tathā adhiṭṭhānaṃ. Saṅghapaṭimānananti saṅghassa paṭimānanāvajjanaṃ. Satthupakkosananti satthu pakkosanāvajjanaṃ. Addhānaparicchedanti jīvitaddhānaparicchedaṃ pubbakiccaṃ karotīti sambandho.

875.Adhiṭṭhātabbanti cittaṃ uppādetabbaṃ. Tathā cittuppādanameva hettha adhiṭṭhānaṃ.

Cittajarūpādīnaṃ anuppajjanato, pacchājātapaccayādiupatthambhābhāvato ca sattāhameva tathā sarīraṃ pavattati, tato paraṃ kilamatīti sattāhameva paricchinditvā nirodhaṃ samāpajjantīti vadanti.

Samāpattivasenevāti nirodhasamāpattivaseneva. Naṃ aggiādiantarāyaṃ rakkhati samāpannako adhiṭṭhānavasenāti adhippāyo. Āyasmato sañjīvassātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā iddhikathāyaṃ (visuddhi. 2.374) vuttameva.

876.Etassāti nirodhaṃ samāpajjantassa, nirodhasamāpajjanassa vā. Tasmiṃ samayeti tasmiṃ tassa bhikkhuno upasaṅkamanasamaye vuṭṭhātiyeva. Kālaparicchedasadisañhetaṃ.

Evaṃ garukāti aggiādīhipi anabhibhavanīyaṃ nirodhaṃ samāpannaṃ samāpattito vuṭṭhāpanato evaṃ garukā hi saṅghassa āṇā nāma, tasmā attano hitasukhaṃ ākaṅkhantena jīvitahetupi saṅghassa āṇā na atikkamitabbāti adhippāyo.

877.Na pakkosati 『『satthā taṃ, āvuso, āmantetī』』ti. 『『Vuṭṭhahissāmī』』ti āvajjitabbanti sambandho.

我來直譯這段巴利文： 874. 以具足兩種果等而能夠入滅盡定，其方法已先說明，所以只顯示入定方式而說"已完成用餐"等。因為這是一切修習的共同預備工作。這裡"諸行"是指在初禪，或者初禪心生起中的諸行。 說"觀察"，這裡應當是什麼樣的觀呢？爲了確定這點，以"這觀"等將那觀分為三種來顯示。如果觀軟弱，則成就遲通達之道。如果銳利，則成就速通達，這是軟弱和銳利的差別。但是達到相的觀必定成為道的緣，為顯示這個意義而說"諸行...必定"。只應銳利，因為即使以諸行為所緣，也是以遠離一切行的方式運作，如道一樣成為無為果的緣。因此說"如道修習"。因為太軟弱的止等不能滅除諸行而成為止的究竟，太銳利的智等過分見到諸行中的過患而成為果定的究竟，所以說"不太軟弱不太銳利為宜"。這是入滅盡定者。"那些行"是指那些初禪諸行。 "如是"這是指"不太軟弱不太銳利"的意思。在其餘的也是這個道理。應當說"入無所有處定出定后，如是觀察其中諸行"，但是有些人說因為是前面說過的方法，所以不說那個而只說"作四種預備工作"，這只是他們的想法。因為從觀行進入定行，所以從等至出定后應當作預備工作。因此後面也將說"入無所有處定出定后，作這預備工作"等，而不是說"如是觀察其中諸行"。"不損壞無關聯物"是指不損壞與自己無關的用具。決意使它不損壞。"等候僧團"是指考慮等候僧團。"佛陀召喚"是指考慮佛陀的召喚。"期限決定"是指作壽命期限決定的預備工作，這樣連線。 875. "應決意"是指應生起心。這裡決意即是如此生起心。 他們說由於心生色等不生起，以及後生緣等支援的缺乏，身體只能如此持續七天，之後就會疲憊，所以只限定七天而入滅盡定。 "只依定力"即只依滅盡定力。意思是說入定者通過決意而保護它不受火等危險。關於尊者僧祇婆等的說法，在前面神通品中已經說過。 876. "這"是指入滅盡定者，或入滅盡定。"在那時"是指在那比丘前來的時候必定出定。因為這類似時間的限定。 "如此重要"意思是說連火等都不能影響入滅盡定者而能使其出定，如此重要的僧團之命令，所以即使爲了生命也不應違背僧團的命令，這是希求自己利益安樂者應知的。 877. 不召喚說"賢友，佛陀召喚你"。應當轉向"我將出定"，這樣連線。

878.Jīvitaddhānassāti attano jīvitakālassa jīvitappavattiyā. Āyu eva āyusaṅkhārā. 『『Āyuusmāviññāṇānī』』ti ca vadanti, te cassa pakaticittasseva ārammaṇaṃ honti. Antonirodhe maraṇaṃ natthi carimabhavaṅgena mīyanato. Āvajjitvāva samāpajjitabbaṃ 『『sahasā maraṇaṃ mā ahosī』』ti. Sahasā hi maraṇe aññabyākaraṇabhikkhuovādadānasāsanānubhāvadīpanānaṃ anissaro siyā, anāgāmino vā aggamaggānadhigamo siyā. Avasesanti nānābaddhaavikopanāditividhampi pubbakiccaṃ. Vuttaṃ aṭṭhakathāyaṃ.

1. Kiñcāpi 『『ekaṃ vā dve vā』』ti aniyametvā viya vuttaṃ, dve vāre eva pana niyamato vadanti. Cittavāreti nevasaññānāsaññāyatanacittavāre. Nirodhaṃ phusatīti acittakabhāvamevāha. Nirodhassa payogattāti cittanirodhāya payogabhāvato, baladvayasambharaṇādipayogassa cittanirodhattāti attho. Samathavipassanābalasamannāgamo, ñāṇasamādhicariyāvasībhāvo cettha aññamaññānativattanavaseneva icchitabboti āha 『『dve samathavipassanādhamme yuganaddhe katvā』』ti. Anupubbanirodhassa payogoti paṭhamajjhānādīnaṃ, tadanupassanānañca anupubbato nirodhanassāyaṃ payogo. Idaṃ vuttanayena aṭṭhasamāpattiārohanaṃ na nevasaññānāsaññāyatanasamāpattiyā samāpajjanassa. Tasmā dvinnaṃ cittānaṃ upari cittāni na pavattantīti yojanā.

Paratoacittako bhavituṃ na sakkotīti sakalaṃ yathāparicchinnakālaṃ acittako bhavituṃ na sakkoti. Tañca kho saṅghapaṭimānanasatthupakkosanaaddhānaparicchedāvajjanānaṃ akaraṇena, na nānābaddhaavikopanassa. Tassa hi akaraṇena kadāci kevalaṃ tādisassa parikkhārassa avināso na siyā, na nirodhasamāpattivibandho. Ayañca attho mahānāgattheravatthunā vibhāvito eva. Evaṃ sante tīhi ākārehi nirodhasamāpattiyā vuṭṭhānaṃ hotīti āpajjati, tasmā taṃ na sārato paccetabbaṃ. Paṭinivattitvā puna ākiñcaññāyataneyeva patiṭṭhātīti iminā samāpattiyā vibandhe jāte evaṃ hotīti dasseti, avibandheneva pana yathāparicchinnakālavītikkamane phalacittuppattiyā vuṭṭhānaṃ hoti. Evañca katvā gambhīrakandaroruḷhatattapāsāṇakkantapurisanidassanampi samatthitaṃ hotīti keci vadanti. Apare pana 『『pubbakiccassa akatattā nevasaññānāsaññāyatanaṃ samāpannamattova 『paṭinivattitvā ākiñcaññāyatane patiṭṭhātī』ti vuttattā saṅghapaṭimānanādiekaccapubbakiccākaraṇe aṅgavekallato nirodhasamāpattisamāpajjanaṃ na ijjhatevā』』ti vadanti. Vattasadisañhetaṃ nirodhasamāpattiyā, yadidaṃ pubbakiccakaraṇaṃ. Tasmā tattha yaṃ garutaraṃ, tassa akaraṇaṃ samāpajjanaṃ vibandhatīti apare. Vīmaṃsitvā gahetabbaṃ. 『『Ākiñcaññāyatane patiṭṭhātī』』ti ca idaṃ puna ākiñcaññāyatanassa samāpajjitabbattā vuttaṃ. Samāpajjitvā hi vuṭṭhāya pubbakiccassa kātabbattā.

Yathā panātiādi katapubbakiccatāsāmaññena upamāsaṃsandanaṃ.

880.Assāti nirodhasamāpattiyā. 『『Kālaparicchedavasenā』』tiādinā catūhi ākārehi nirodhasamāpattiyā ṭhānaṃ dasseti.

882.Vivekaninnanti nissaraṇavivekaninnaṃ, pageva saṅkhāravimukhatāya, phalacittuppattiyā cāti veditabbaṃ.

我來直譯這段巴利文： 878. "壽命期限"是指自己的壽命時間，壽命的持續。壽即是壽行。也說"壽、暖、識"，這些是他平常心的所緣。在滅定中沒有死亡，因為是以最後有分而死。應當轉向后才入定："不要突然死亡"。因為若突然死亡，則無法宣說他人的證果、給予比丘教誡、顯示教法的威力，或者阿那含可能未證得最上道。"其餘"是指不損壞無關聯物等三種預備工作。這是註釋書所說。 879. 雖然說"一次或兩次"似乎未確定，但他們說確定是兩次。"心次"是指非想非非想處心次。"觸滅"即說成為無心狀態。"因為是滅的加行"是因為是心滅的加行，意思是說加行如積集兩力等是爲了心滅。這裡止觀力的具足、智定行的自在應當是相輔相成的，所以說"使止觀兩法雙運"。"次第滅的加行"是指初禪等和其觀察的次第滅的加行。這是依所說方法上升八等至，不是入非想非非想處定。因此"兩個心之上諸心不轉起"這樣理解。 "之後不能成為無心"是說在整個所限定的時間內不能成為無心。這是由於未作等候僧團、佛陀召喚、期限決定的轉向，而不是由於未作不損壞無關聯物。因為未作後者只是可能不能防止這樣的用具損壞，而不會妨礙滅盡定。這個意義已經通過摩訶那伽長老的故事說明了。如此則成為以三種方式從滅盡定出定，所以不應接受這個為真實。"返回后再安住于無所有處"，以此顯示當定被妨礙時如此，但是若無妨礙，則經過所限定的時間后，以果心生起而出定。有些人說這樣也能證實深山崖邊站立的人的譬喻。其他人則說："因為未作預備工作，才剛入非想非非想處定就'返回安住于無所有處'，因為說未作等候僧團等某些預備工作，由於支分不足，不能成就入滅盡定。"因為這預備工作對滅盡定如同律儀。因此其他人說在其中較重要的未作會妨礙入定。應當考察後接受。說"安住于無所有處"是因為需要再入無所有處定。因為入定出定后應當作預備工作。 "如"等是以作預備工作的共同性來作譬喻對比。 880. "此"是指滅盡定。以"依時間限定"等顯示以四種方式住于滅盡定。 882. "傾向遠離"應知是傾向出離，因為先已遠離諸行，以及果心生起。

1. Ūsaṅkhārattayapaṭippassaddhiyā, avasesacetasikaviññāṇābhāvena rūpadhammamattāvasesatāya ca matanirodhasamāpannānaṃ avisesaṃ gahetvā pucchā 『『matassa ca samāpannassa ca ko viseso』』ti. Kāmaṃ nesaṃ saṅkhārattayapaṭippassaddhiādīhi aviseso, rūpadhammamattāvasesatāya pana āyuusmāindriyānaṃ apagamānapagamanaṃ visesoti dassetuṃ 『『yvāya』』ntiādi vuttaṃ.

884.Sabhāvatoti sabhāvadhammato, paramatthatoti attho. Paramatthato hi vijjamānānaṃ saṅkhatādibhāvena vattabbataṃ labhati, na avijjamānaṃ. Samāpajjantassa vasenāti yasmā samāpajjantassa ariyapuggalassa samathavipassanādhamme yuganaddhe katvā aṭṭha samāpattiyo ārohantassa anukkamena saṅkhārānaṃ paṭippassambhanapayoganibbattiyā nirodhasamāpatti nipphannā nāma hoti, tasmā taṃ payoganibbattiṃ upādāya 『『nipphannā』』ti vattuṃ vaṭṭati.

Saṅkhāravūpasamato, santadhammasamanvayato ca santaṃ. Ariyehi eva nisevitabbattā ariyanisevitaṃ. Tissannampi dukkhatānaṃ nibbutabhāvato nibbānamiti saṅkhaṃ upāgataṃ. Ariyaṃ paññanti suvisuddhaṃ maggaphalapaññaṃ. Imissāpīti nirodhasamāpattiyā. Samāpattisamatthatāti samāpajjanasamatthatā.

Āhuneyyabhāvādisiddhikathāvaṇṇanā

885.Āhuneyyabhāvādisiddhīti āhuneyyapāhuneyyadakkhiṇeyyaañjalikaraṇīyaanuttarapuññakkhettabhāvasiddhi. Avisesenāti dassanamaggapaññādivisesena vinā, etissā lokuttarapaññāya. Ānetvā hunitabbanti āhunaṃ, dūratopi ānetvā dātabbadānaṃ, taṃ paṭiggahetuṃ yuttoti āhuneyyo. Pāhunaṃ vuccati āgantukadānaṃ, taṃ paṭiggahetuṃ yuttoti pāhuneyyo. Dakkhiṇaṃ arahatīti dakkhiṇeyyo, añjalikaraṇaṃ añjalikammaṃ, taṃ arahatīti añjalikaraṇīyo. Anuttaraṃ uttamaṃ sattānaṃ puññaviruhanaṭṭhānanti anuttaraṃ puññakkhettaṃ lokassāti ayamettha saṅkhepo. Vitthāro pana heṭṭhā vuttoyeva.

886.Mandāyavipassanāya āgatoti atikkhāya vipassanāya vasena paṭhamamaggapaññaṃ bhāvetvā sotāpannabhāvaṃ āgato. Saddhādīnaṃ mudūnaṃ indriyānaṃ vasena mudindriyopi samāno. Sattakkhattuparamoti sattakkhattuṃ paramā bhavūpapatti attabhāvaggahaṇaṃ, tato paraṃ aṭṭhamaṃ bhavaṃ nādiyatīti sattakkhattuparamo. Saṃsaritvāti paṭisandhiggahaṇavasena aparāparaṃ gantvā. Dukkhassantaṃ karotīti vaṭṭadukkhassa pariyantaṃ pariyosānaṃ karoti. Ayaṃ kālena devalokassa, kālena manussalokassāti missakassa bhavassa vasena 『『sattasugatibhave saṃsaritvā』』ti vutto. Kulato kulaṃ gacchatīti kolaṃkolo. Sotāpattiphalasacchikiriyato paṭṭhāya hi nīcakule upapatti nāma natthi, mahābhogakulesuyeva nibbattatīti attho. Dve vā tīṇi vā kulānīti devamanussavasena dve vā tayo vā bhave. Iti ayampi missakabhaveneva kathito. Desanāmattameva cetaṃ 『『dve vā tīṇi vā』』ti. Yāva chaṭṭhabhavā saṃsarantopi kolaṃkolova hoti. Attabhāvaggahaṇasaṅkhātaṃ ekaṃyeva khandhabījaṃ etassa atthīti ekabījī. 『『Mānusakaṃ bhava』』nti idampi desanāmattaṃ. 『『Devabhavaṃ nibbattetī』』tipi vattuṃ vaṭṭatiyeva. Ko panetesaṃ imaṃ pabhedaṃ niyametīti? Tiṇṇaṃ maggānaṃ vipassanā. Sace hi upari tiṇṇaṃ maggānaṃ vipassanā balavatī hoti, ekabījī nāma hoti. Tato mandāya kolaṃkolo, tato mandatarāya sattakkhattuparamo.

我來直譯這段巴利文： 883. "死者與入定者有何差別"這個問題是基於三行的止息、其餘心所識的不存在、只剩余色法這些方面，死者和入滅盡定者沒有差別而提出的。雖然他們在三行的止息等方面沒有差別，但是在只剩余色法方面，壽、暖、根的離去與否是差別，為顯示這點而說"這"等。 884. "自性"是指自性法，意思是勝義。因為只有在勝義上存在的才能說是有為等，不存在的則不能。"依入定者"是說因為對於入定的聖者，使止觀法雙運而上升八等至，由於次第地修習諸行止息的加行而成就滅盡定，所以依那加行的成就而可以說"成就"。 因為諸行止息和具足寂靜法而寂靜。因為只有聖者才能修習而為聖者所修習。因為是三苦都寂滅的狀態而得涅槃之名。"聖慧"是指極清凈的道果慧。"此"也是指滅盡定。"能夠等至"是指能夠入定。 應供等成就之註釋 885. "應供等成就"是指成就應供、應請、應施、應合掌、無上福田的地位。"無差別"是指不用見道慧等差別，這是出世間慧。"應供養"是指值得接受從遠處帶來供養的供品。"應請"是指值得接受客人的供養。"應施"是指值得接受供施。"應合掌"是指值得受人合掌禮敬。"世間無上福田"是指最上的眾生福德生長之處，這是簡要說明。詳細解釋在前面已說過。 886. "以軟弱觀而來"是指以不太銳利的觀修習初道慧而成為須陀洹。"諸根軟弱"是指以信等諸根軟弱。"極七返"是指最多七次生死輪迴取得自體，此後不再取第八有而為極七返。"輪迴"是指依取得結生而一次次去。"作苦之邊"是指作輪迴苦的邊際終結。這是依有時生天界，有時生人界的混合生有而說"輪迴七善趣"。"家家"是指從一家到另一家。因為從證得須陀洹果開始就不會生在低賤家，只會出生在大富貴家，這是其意義。"二或三家"是指依天人而說的二或三有。這也是依混合生有而說。"二或三"只是說法方式而已。即使輪迴到第六有也仍是家家。"一種"是指只有一次稱為取得自體的蘊種子。"人有"這也只是說法方式。說"生天有"也是可以的。是什麼決定他們這種差別呢？是三道的觀。因為如果對上面三道的觀有力，就成為一種。比這軟弱的成為家家，比這更軟弱的成為極七返。

1. Paṭisandhivasena sakiṃ āgacchatīti sakadāgāmī. Sakidevāti ekavāraṃyeva. 『『Imaṃ lokaṃ āgantvā』』ti iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāti, ekacco idha patvā devaloke parinibbāti, ekacco devaloke patvā tattheva parinibbāti, ekacco devaloke patvā idhūpapajjitvā parinibbāti. Ime cattāropi idha na gahitā. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāti, ayaṃ idha gahito.

2. Paṭisandhivasena idha anāgamanato anāgāmī. Indriyavemattatāvasenāti saddhādīnaṃ vimuttiparipācakaindriyānaṃ paropariyattena. Pañcadhā idha vihāya niṭṭho hotīti so anāgāmī antarāparinibbāyiādibhāvena pañcapakārena imaṃ lokaṃ pajahitvā parinibbāyanako hoti. Āyuvemajjhassa antarāyeva kilesaparinibbānena parinibbāyanato antarāparinibbāyī. Upahaccāti vā upagantvā kālakiriyaṃ. Appayogenāti adhimattapayogena vinā appakasireneva tikkhindriyatāya sukheneva. Sappayogenāti ettha vuttavipariyāyena attho veditabbo. Uddhaṃ vā hi bhāvena uddhamassa taṇhāsotaṃ, vaṭṭasotaṃ vāti uddhaṃsoto. Uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃsoto. Paṭisandhivasena akaniṭṭhabhavaṃ gacchatīti akaniṭṭhagāmī.

Yatthupapannoti avihādīsu yattha yattha upapanno. Imesaṃ pana anāgāmīnaṃ pabhedajānanatthaṃ uddhaṃsotaakaniṭṭhagāmicatukkaṃ veditabbaṃ – yo hi avihato paṭṭhāya cattāro devaloke sodhetvā akaniṭṭhaṃ gantvā parinibbāti, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana heṭṭhā tayo devaloke sodhetvā sudassīdevaloke ṭhatvā parinibbāti, ayaṃ uddhaṃsoto naakaniṭṭhagāmī nāma. Yo ito akaniṭṭhameva gantvā parinibbāti, ayaṃ nauddhaṃsoto akaniṭṭhagāmī nāma. Yo pana heṭṭhā catūsu devalokesu tattha tattheva parinibbāti, ayaṃ nauddhaṃsoto naakaniṭṭhagāmī nāma. Ete pana avihesu upapannasamanantarā āyuvemajjhaṃ appatvā, patvā ca parinibbāyanavasena tayo antarāparinibbāyino, eko upahaccaparinibbāyī, eko uddhaṃsototi pañca. Te asaṅkhārasasaṅkhāraparinibbāyivibhāgena dasa honti. Tathā atappasudassasudassīsūti cattāro dasakā cattālīsaṃ. Akaniṭṭhe pana uddhaṃsoto natthi. Tayo antarāparinibbāyino, eko upahaccaparinibbāyīti cattāro. Te asaṅkhārasasaṅkhāraparinibbāyivibhāgena aṭṭhāti aṭṭhacattālīsaṃ anāgāmino.

Sotāpannā pana paṭipadābhedena cattāro sattakkhattuparamā, cattāro kolaṃkolā, cattāro ekabījinoti saddhādhurena paṭipannā dvādasa, tathā paññādhurenāti catuvīsati.

Sakadāgāmino suññatavimokkhena vimuttā paṭipadāvasena cattāro, tathā animittaappaṇihitavimokkhehīti dvādasa.

我來直譯這段巴利文： 887. 以結生方式只來一次故稱斯陀含。"只一次"即僅一回。以"來到此世"，這是在五種斯陀含中除去四種只取一種。因為有的在此證得斯陀含果后即在此般涅槃，有的在此證得后在天界般涅槃，有的在天界證得后即在彼處般涅槃，有的在天界證得後來此投生而般涅槃。這四種在此未取。但是在此證得后，在天界住滿壽量，再來此投生而般涅槃者，這在此被取。 888. 以結生方式不再來此故稱阿那含。"依諸根差別"是指依信等使解脫成熟的諸根的高下。"舍此後有五種般涅槃"是說那阿那含以中般涅槃等五種方式捨棄此世而般涅槃。在壽命中間以煩惱般涅槃而般涅槃故為中般涅槃。"臨終"是指接近死亡。"無加行"是指無需特別加行，因諸根銳利而容易。"有加行"應當理解與此相反的意思。"上流"是因為有向上的有，或上行的愛流、輪迴流，或者是向上去而應證得的道流故稱上流。以結生方式去往色究竟天故稱色究竟天行。 "生於何處"是指生於無煩天等何處。爲了了知這些阿那含的差別，應當知道上流色究竟天行的四種情況：從無煩天開始清凈四個天界後去往色究竟天而般涅槃者，這稱為上流色究竟天行。清凈下面三個天界后住于善見天而般涅槃者，這稱為上流非色究竟天行。從這裡只去色究竟天而般涅槃者，這稱為非上流色究竟天行。在下面四個天界中於各處般涅槃者，這稱為非上流非色究竟天行。這些在無煩天生起后，未達壽命中間和達到壽命中間而般涅槃的方式成為三種中般涅槃，一種臨終般涅槃，一種上流，如是為五種。它們以無行有行般涅槃的區分成為十種。同樣在無熱、善現、善見天中也各有十種，成為四十種。但在色究竟天中沒有上流，有三種中般涅槃，一種臨終般涅槃，這四種。它們以無行有行般涅槃的區分成為八種，如是共有四十八種阿那含。 須陀洹則依修行差別有四種極七返，四種家家，四種一種，這樣依信為主修行有十二種，同樣依慧為主也有十二種，共二十四種。 斯陀含依修行方式以空解脫而解脫有四種，同樣以無相、無愿解脫也各有四種，共十二種。;

1. Tathā arahanto. Te pana dvādasa paññāvimuttā, dvādasa ubhatobhāgavimuttā, dvādasa tevijjā, dvādasa chaḷabhiññā, dvādasa paṭisambhidāppattāti samasaṭṭhi honti. Evamete saddhiṃ paccekasambuddhasammāsambuddhehi chacattālīsādhikasataṃ ariyā. Yasmā tesaṃ ariyabhāvasiddhi ariyāya paññābhāvanāya, tena vuttaṃ 『『āhuneyyabhāvādisiddhipi imissā lokuttarapaññābhāvanāya ānisaṃso』』ti. Lokiyavijjābhiññāhi vināpi ubhatobhāgavimuttatā hotīti ubhatobhāgavimutto visuṃ gahito. Yaṃ sandhāya vuttanti yaṃ catutthamaggapaññābhāvanaṃ sandhāya heṭṭhā saṅkhepato gāthāvaṇṇanāyaṃ vuttaṃ, taṃ pana vuttākāraṃ nigamanavasena dassetuṃ 『『maggakkhaṇe』』tiādi vuttaṃ. Kāmaṃ catūsupi maggakkhaṇesu taṃ jaṭaṃ vijaṭeti nāma, phalakkhaṇesupi yathārahaṃ vijaṭitajaṭo, aggaphalakkhaṇeyeva pana sabbaso vijaṭitajaṭo, tato paraṃ vijaṭetabbāya jaṭāya abhāvato. Tenettha heṭṭhā heṭṭhimamaggapaññābhāvanānisaṃsassa vuttattāva catutthamaggapaññābhāvanāvasena attho vutto.

Ratinti abhiratiṃ, abhirucinti attho. Tatthāti ariyāya paññābhāvanāya.

890.Imissā gāthāyāti imissaṃ gāthāyaṃ. Gāthā hi attano atthabhūtassa visuddhimaggassa ādhārabhāvena vuttā, sāmivacanaṃ vā etaṃ atthassa taṃsambandhibhāvato.

Paññābhāvanānisaṃsaniddesavaṇṇanā niṭṭhitā.

Iti tevīsatimaparicchedavaṇṇanā.

Nigamanakathāvaṇṇanā

891.Imissādāni gāthāyātiādīnaṃ gāthānaṃ attho heṭṭhā vutto eva. Svāyaṃ 『『visuddhimaggaṃ bhāsissa』』nti evaṃ paṭiññāto visuddhimaggo ettāvatā bhāsito hotīti sambandho.

我來直譯這段巴利文： 889. 同樣阿羅漢也是如此。他們有十二位慧解脫，十二位俱解脫，十二位三明，十二位六通，十二位得無礙解，共六十位。如是這些聖者連同辟支佛和正等覺佛共一百四十六位。因為他們的聖者地位是由聖慧修習而成就的，所以說"應供等成就也是這出世間慧修習的功德"。因為沒有世間明通也能成為俱解脫，所以俱解脫被單獨列出。"所依之義"是指前面偈頌註釋中簡要所依的第四道慧修習，為顯示那已說的形式，以總結的方式而說"在道剎那"等。雖然在四道剎那中都能解開那結，在果剎那中也隨其所應已解開結，但是隻有在最上果剎那才完全解開結，因為此後再無可解的結。因此在這裡由於已說了下面諸道慧修習的功德，所以依第四道慧修習而說義理。 "喜"是指愛好，意思是喜樂。"彼"是指聖慧修習。 890. "此偈"是指在此偈中。因為偈頌是以自己的義理清凈道為所依而說的，或者是所有格，因為義理與它相關聯。 慧修習功德解說註釋完畢。 如是第二十三品註釋。 結語註釋 891. "今此偈"等諸偈的義理在前面已經說過。這樣所承諾的"我將說清凈道"在此已經說完，這樣連線。

892.Tatthātiādīsu ayaṃ padasambandhena saddhiṃ saṅkhepattho – tesaṃ 『『sīle patiṭṭhāyā』』tigāthāyaṃ vuttānaṃ sīlādippabhedānaṃ atthānaṃ pañcannampi mahānikāyānaṃ aṭṭhakathānaye aṭṭhakathātantiyaṃ tattha tattha vutto yo vinicchayo, yebhuyyena taṃ sabbaṃ samāharitvā samānetvā nikāyantarassa nikāyagatavādadosasaṅkarehi mutto so nicchayo yasmā pakāsito, tasmā visuddhikāmehi yogīhi etasmiṃ visuddhimagge ādaro karaṇīyoyevāti.

Nigamanagāthāyo

Ettāvatā ca –

Suvisuddhasamācāro, visuddhanayamaṇḍitaṃ;

Visuddhimaggaṃ lokassa, yadaccantavisuddhiyā.

Abhāsi karuṇāvega-samussāhitamānaso;

Mahesi vipulodāta-visuddhimatipāṭavo.

Tassa atthaṃ pakāsetuṃ, kathāmaggaṃ purātanaṃ;

Nissāya yā samāraddhā, atthasaṃvaṇṇanā mayā.

Āyācito siddhagāma-pariveṇanivāsinā;

Therena dāṭhanāgena, suddhācārena dhīmatā.

Sā esā paramatthānaṃ, tattha tattha yathārahaṃ;

Nidhānato paramattha-mañjūsā nāma nāmato.

Sampattā pariniṭṭhānaṃ, anākulavinicchayā;

Aṭṭhāsītippamāṇāya, pāḷiyā bhāṇavārato.

Iti taṃ saṅkharontena, yaṃ taṃ adhigataṃ mayā;

Puññaṃ tassānubhāvena, lokanāthassa sāsane.

Ogāhetvā visuddhāya, sīlādipaṭipattiyā;

Sabbepi dehino hontu, vimuttirasabhāgino.

Ciraṃ tiṭṭhatu lokasmiṃ, sammāsambuddhasāsanaṃ;

Tasmiṃ sagāravā niccaṃ, hontu sabbepi pāṇino.

Sammā vassatu kālena, devo rājā mahīpati;

Saddhammanirato lokaṃ, dhammeneva pasāsatūti.

Badaratitthavihāravāsinā ācariyadhammapālena katā

Paramatthamañjūsā nāma visuddhimaggamahāṭīkā samattā.

Visuddhimagga-mahāṭīkā samattā.

我來直譯這段巴利文： 892. 在"彼"等中，這是與詞的關聯的簡要義理 - 在"依戒而住"等偈中所說的戒等差別諸義，在五部大部派的註釋方法的註釋傳統中，于各處所說的抉擇，大部分都已彙集、會合，擺脫了其他部派的部派論說過失混雜的那個抉擇已經顯示，因此希求清凈的瑜伽行者們對這清凈道應當作尊重。 結語偈： 至此 - 行為極清凈， 以清凈理莊嚴， 為世間究竟清凈， 說此清凈道。 大仙以悲心之力， 激發其意樂， 廣大清白， 清凈智慧敏捷。 依古說法傳統， 為顯示其義， 我開始作此， 義理註釋。 應錫提伽馬（寺院名）住處， 長老達他那伽， 持戒清凈有智者， 之請求。 此註釋名為， 勝義寶函， 于諸勝義處， 隨應貯藏。 已達圓滿， 抉擇無混亂， 依誦份量， 為八十八品。 我編集此時， 所得諸福德， 以其威力于， 世間導師教中。 一切眾生入， 清凈戒等行， 愿得解脫味， 之分享。 正等覺教法， 長住於世間， 愿一切眾生， 常起恭敬心。 愿天適時雨， 國王治世者， 樂於正法已， 如法護世間。 住于巴達拉底他寺的阿阇黎達摩波羅所作 名為勝義寶函的清凈道大疏已竟。 清凈道大疏竟。