Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāye

Nettippakaraṇa-ṭīkā

Ganthārambhakathāvaṇṇanā

Saṃvaṇṇanārambhe (dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā; ma. ni. ṭī. 1.1 ganthārambhakathāvaṇṇanā; saṃ. ni. ṭī. 1.1.1 ganthārambhakathāvaṇṇanā) ratanattayavandanā saṃvaṇṇetabbassa dhammassa pabhavanissayavisuddhipaṭivedanatthaṃ, taṃ pana dhammasaṃvaṇṇanāsu viññūnaṃ bahumānuppādanatthaṃ, taṃ sammadeva tesaṃ uggahaṇadhāraṇādikkamaladdhabbāya sammāpaṭipattiyā sabbahitasukhanipphādanatthaṃ. Atha vā maṅgalabhāvato, sabbakiriyāsu pubbakiccabhāvato, paṇḍitehi sammācaritabhāvato, āyatiṃ paresaṃ diṭṭhānugatiāpajjanato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyā. Atha vā ratanattayapaṇāmakaraṇaṃ pūjanīyapūjāpuññavisesanibbattanatthaṃ, taṃ attano yathāladdhasampattinimittassa kammassa balānuppadānatthaṃ, antarā ca tassa asaṅkocanatthaṃ, tadubhayaṃ anantarāyena aṭṭhakathāya parisamāpanatthaṃ. Idameva ca payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati ‘‘vandanājanitaṃ…pe… tassa tejasā’’ti. Vatthuttayapūjā hi niratisayapuññakkhettasambuddhiyā aparimeyyappabhāvo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Yathāha –

‘‘Pūjārahe pūjayato, buddhe yadi va sāvake’’ti. (dha. pa. 195; apa. thera 1.10.1) ca,

Tathā –

‘‘Ye, bhikkhave, buddhe pasannā, agge te pasannā, agge kho pana pasannānaṃ aggo vipāko hotī’’ti (a. ni. 4.34; itivu. 90) ca,

Tathā –

‘‘‘Buddho’ti kittayantassa, kāye bhavati yā pīti;

Varameva hi sā pīti, kasiṇenapi jambudīpassa;

‘‘‘Dhammo’ti…pe… ‘saṅgho’ti…pe… dīpassā’’ti. (dī. ni. aṭṭha. 1.6; itivu. aṭṭha 90; dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā; ma. ni. ṭī. 1.1; a. ni. ṭī. 2.4.34) ca,

Tathā –

‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hotī’’ti (a. ni. 6.10; 11.11) ca,

Tathā –

‘‘Araññe rukkhamūle vā…pe…;

Bhayaṃ vā chambhitattaṃ vā, lomahaṃso na hessatī’’ti. (saṃ. ni. 1.249) ca;

Tattha yassa ratanattayassa vandanaṃ kattukāmo, tassa guṇātisayayogasandassanatthaṃ ‘‘mahākāruṇika’’ntiādinā gāthāttayamāha. Guṇātisayayogena hi vandanārahabhāvo, vandanārahe ca katā vandanā yathādhippetappayojanaṃ sādhetīti. Tattha yassā saṃvaṇṇanaṃ kattukāmo, sā netti visesato yathānulomasāsanasannissayā, tassa ca vicittākārappavattivibhāvinī. Tathā hi suttantadesanā na vinayadesanā viya karuṇāppadhānā, nāpi abhidhammadesanā viya paññāppadhānā, atha kho karuṇāpaññāppadhānāti tadubhayappadhānadesanāvisesavibhāvanaṃ tāva sammāsambuddhassa thomanaṃ kātuṃ tammūlakattā sesaratanānaṃ ‘‘mahākāruṇikaṃ nātha’’ntiādi vuttaṃ.

Tattha kiratīti (dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā; ma. ni. ṭī. 1.1; saṃ. ni. ṭī. 1.1.1; a. ni. ṭī. 1.

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礼敬世尊、阿罗汉、正等正觉者
小部
导论注疏
注疏开端章释义
在注疏开始时，对三宝的礼敬是为了显示所要注释之法的来源依止清净，这是为了让智者对法的注释生起尊重，为了他们能正确地理解、忆持并如法修习，以成就一切众生的利益安乐。又或是因为这是吉祥的缘故，因为这是一切行为的首要任务，因为这是智者们正确实行的缘故，因为这能让后人效仿的缘故，所以在注疏中要礼敬三宝。又或者说，礼敬三宝是为了产生礼敬应受礼敬者的殊胜功德，这是为了增强自己已获得的善业的力量，为了使它中途不受阻碍，这两者都是为了能无障碍地完成注释。这正是论师在此所要表达的目的。因此他说"由礼敬所生...以其威力"。
供养三宝确实因为是无上福田的缘故，能产生无量威力的福德，即使在充满众多障碍的世间，也能摧毁一切导致障碍的烦恼，并能避免恐惧等灾祸。如说：
"供养应供养者，无论是佛陀还是声闻。"
又说：
"诸比丘，信乐佛者，是信乐最上者；信乐最上者，得最上果报。"
又说：
"称念'佛陀'时，身中所生喜；
此喜实殊胜，胜过统治阎浮提（印度）；
称念'法'时...称念'僧'时...统治大地。"
又说：
"大名啊，圣弟子忆念如来时，其心不为贪所缠，不为瞋...不为痴所缠。"
又说：
"林中或树下...
不会生恐惧、战栗或身毛竖立。"
(由于篇幅限制，我只翻译了一部分。如需继续翻译后续内容，请告知。)

1.1) karuṇā, paradukkhaṃ vikkhipati apanetīti attho. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati vibādhatīti attho . Kampanaṃ karotīti vā karuṇā, paradukkhe sati sādhūnaṃ hadayakhedaṃ karotīti attho. Kamiti vā sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā, attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibandhatīti attho. Kiriyati dukkhitesu pasāriyatīti vā karuṇā, karuṇāya niyuttoti kāruṇiko yathā ‘‘dovāriko’’ti (a. ni. 7.67). Yathā hi dvāraṭṭhānato aññattha vattamānopi dvārapaṭibaddhajīviko puriso dvārānativattavuttitāya dvāre niyuttoti ‘‘dovāriko’’ti vuccati, evaṃ bhagavā mettādivasena karuṇāvihārato aññattha vattamānopi karuṇānativattavuttitāya karuṇāya niyuttoti ‘‘kāruṇiko’’ti vuccati. Mahābhinīhārato paṭṭhāya hi yāva mahāparinibbānā lokahitatthameva lokanāthā tiṭṭhantīti. Mahanto kāruṇikoti mahākāruṇiko. Satipi bhagavato tadaññaguṇānampi vasena mahantabhāve kāruṇikasaddasannidhānena vuttattā karuṇāvasenevettha mahantabhāvo veditabbo yathā ‘‘mahāveyyākaraṇo’’ti. Evañca katvā ‘‘mahākāruṇiko’’ti iminā padena puggalādhiṭṭhānena satthu mahākaruṇā vuttā hoti.

Aparo nayo – atthasādhanato karuṇaṃ karuṇāyanaṃ karuṇāsampavattanaṃ arahatīti kāruṇiko. Bhagavato hi sabbaññutāya anavasesato sattānaṃ hitaṃ, hitupāyañca jānato, tattha ca akilāsuno hitesitā satthikā, na tathā aññesanti. Atha vā karuṇā karuṇāyanaṃ sīlaṃ pakati sabhāvo etassāti kāruṇiko. Bhagavā hi pathavīphassādayo viya kakkhaḷaphusanādisabhāvā karuṇāsabhāvo sabhāvabhūtakaruṇoti attho. Sesaṃ purimasadisameva. Atha vā mahāvisayatāya, mahānubhāvatāya, mahapphalatāya ca mahatī karuṇāti mahākaruṇā. Bhagavato hi karuṇā niravasesesu sattesu pavattati, pavattamānā ca anaññasādhāraṇā pavattati, diṭṭhadhammikādibhedañca mahantameva sattānaṃ hitasukhaṃ ekantato nipphādeti, mahākaruṇāya niyuttoti mahākāruṇiko, taṃ mahākāruṇikaṃ. Sesaṃ sabbaṃ vuttanayeneva veditabbaṃ. Sumāgadhādipadānaṃ viya cettha saddasiddhi veditabbā.

Nāthatīti nātho, veneyyānaṃ hitasukhaṃ āsīsati patthetīti attho, mettāyanavasena cettha hitasukhāsīsanaṃ veditabbaṃ, na karuṇāyanavasena paṭhamapadena vuttattā. Atha vā nāthati veneyyagataṃ kilesabyasanaṃ upatāpetīti nātho, nāthatīti vā nātho, yācatīti attho. Bhagavā hi ‘‘sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā’’tiādinā (a. ni. 

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1.1. 悲悯，是驱散、除去他人痛苦的意思。或者说，悲悯是伤害的意思，即当他人遭受痛苦时，会伤害并困扰具有悲悯心的人。或者说，悲悯是使之震动的意思，即当他人遭受痛苦时，会使善人内心不安。或者说，"kam"是快乐的意思，悲悯就是阻碍这种快乐。因为悲悯的特征是希望除去他人的痛苦，由于不顾及自身的快乐，所以会阻碍、妨碍具有悲悯心者的快乐。或者说，悲悯是延伸到受苦者身上的意思，具有悲悯的人就是从事悲悯的人，就像"守门人"一样。
正如一个人即使不在门口处，但因为以看守门户为生，其行为不离开门户，所以被称为"守门人"。同样地，世尊虽然以慈等其他方式安住，不仅仅局限于悲悯，但因为其行为不离开悲悯，所以被称为"具悲悯者"。因为从大誓愿开始直到大般涅槃，世间导师都是为了世间利益而住世。大悲悯者就是具有广大悲悯的人。虽然世尊在其他功德方面也是伟大的，但因为这里与"悲悯"一词相连，所以这里的"大"应该从悲悯的角度来理解，就像说"大论师"一样。这样理解的话，"大悲悯者"这个词就是从人的角度来表达导师的大悲悯。
另一种解释是：值得实现悲悯、引导悲悯、推动悲悯的人就是具悲悯者。因为世尊以一切智性完全了知众生的利益和达到利益的方法，并且在这方面不知疲倦地追求利益，这是其他人所不及的。或者说，以悲悯为本性、特质、自性的人就是具悲悯者。世尊就像地界的坚硬性、触觉等性质一样，以悲悯为自性，是具有悲悯本质的意思。其余解释与前面相同。
或者说，因为对象广大、威力广大、果报广大，所以称为大悲悯。因为世尊的悲悯遍及一切众生，且其运作方式是其他人所不共有的，并且必定能带来现世等各种巨大的众生利益与安乐。从事大悲悯的就是大悲悯者。其余一切都应按已说的方式理解。这里的词形变化应该像"善摩揭陀"等词一样来理解。
导师是庇护、期望众生的利益安乐的意思，这里应该从慈心的角度来理解期望利益安乐，而不是从悲悯的角度，因为悲悯已在第一个词中说过。或者说，导师是摧毁、焚烧众生烦恼灾难的意思；或者说，导师是祈求的意思。因为世尊以"诸比丘，比丘应当适时省察自己的成就"等方式...

8.7, 8) sattānaṃ taṃ taṃ hitappaṭipattiṃ yācitvāpi mahākaruṇāya samussāhito te tattha niyojeti. Paramena vā cittissariyena samannāgato, sabbasatte vā sīlādiguṇehi īsati abhibhavatīti paramissaro bhagavā ‘‘nātho’’ti vuccati, taṃ nāthaṃ.

Ñātabbanti ñeyyaṃ, atītādibhedabhinnaṃ sabbaṃ saṅkhataṃ, asaṅkhatañca. Saṅgaraṇaṭṭhena sāgaro, patitapatitānaṃ attano puthulagambhīrabhāvehi saṃsīdanaṃ nimmujjanaṃ karotīti attho. Saṃ-saddassa cettha ‘‘sābhāvo, sārāgo’’tiādīsu (dha. sa. 389, 391) viya niruttinayena daṭṭhabbo. Saṅgaraṇaṭṭhenāti vā saṅgarakaraṇaṭṭhena, ṭhitadhammatāya ‘‘ayaṃ me mariyādā, imaṃ velaṃ nātikkamāmī’’ti lokena saṅgaraṃ saṅketaṃ karonto viya hotīti attho. Saṅgaraṇaṃ vā samantato galanaṃ sandanaṃ udakena karotīti sāgaro. Kappavuṭṭhānakāle hi mahāsamuddo ito cito ca paggharitvā sakalaṃ lokadhātuṃ ekoghaṃ karotīti. Lokiyā pana vadanti ‘‘sāgarassa rañño puttehi sāgarehi nibbattito khatoti sāgaro, puratthimo samuddappadeso, taṃsambandhatāya ruḷhivasena sabbopi samuddo tathā voharīyatī’’ti. Sāgarasadisattā sāgaro, ñeyyameva sāgaroti ñeyyasāgaro. Sadisatā cettha puthuladuttaragambhīrānādikālikatāhi veditabbā, nihīnaṃ cetamopammaṃ. Tathā hi ñeyyasseva sātisayā puthulatā aparimāṇalokadhātubyāpanato, sabbaññutaññāṇasseva taraṇīyatāya duttaratā, gambhīratā, ādikoṭirahitā ca pavatti, na itarassa paricchinnadesattā bāhirakavītarāgehipi ittarena khaṇena atikkamitabbattā, parimitagambhīrattā, parimitakālattā ca. Ñeyyasāgarassa pāraṃ pariyantaṃ gatoti ñeyyasāgarapāragū, taṃ ñeyyasāgarapāraguṃ.

Gamanañcettha ñāṇagamanameva, na itaraṃ ñeyyaggahaṇato, taṃ pana ñāṇaṃ duvidhaṃ sammasanapaṭivedhabhedato, tathā hetuphalabhedato. Tattha ‘‘kicchaṃ vatāyaṃ loko āpanno’’tiādinā (dī. ni. 2.57; saṃ. ni. 

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8.7, 8. 受大悲心的推动，即使要乞求众生行此利益，也要使他们投入其中。或者说，因为具有最高的心自在，或者以戒等功德超越一切众生，所以世尊被称为"导师"，即那位导师。
所应知的就是所知，包括过去等差别的一切有为法和无为法。海洋是由于包容的意义，即使已落入的[众生]因其广大深邃而沉没、潜入的意思。这里的"sam"(意为"具有")字应该按照"具有本性"、"具有贪欲"等词的语法规则来理解。或者说，包容的意义是作包容的意义，因为以其安住的法性，好像在与世间立约："这是我的界限，我不超越这个边际"。或者说，海洋是因为使水从四面八方流动、流注。因为在劫末时，大海从此处彼处溢流，使整个世界成为一片汪洋。但世俗人说："海洋是由萨迦罗王的儿子们萨迦罗们所开掘的，[特指]东方的海域，由于与此相关，依惯用法一切海洋都如此称呼。"
因为与海洋相似而称为海洋，所知即是海洋，所以称为所知海。这里的相似性应该从广大、难渡、深邃、无始等方面来理解，这是个低劣的比喻。因为只有所知才有殊胜的广大性，因为遍及无量世界；只有一切智智才有应该渡越的难渡性、深邃性和无始性的运作，而其他的[海洋]则因为处所有限而能被外道离欲者在短暂时间内超越，深度有限，时间也有限。到达所知海的彼岸、边际的人就是所知海的渡越者，即那位所知海的渡越者。
这里的"到达"是指以智慧到达，不是其他[方式]，因为是对所知的领悟。那智慧有两种：依观察和通达的区别，也依因和果的区别。其中"这个世间确实陷入困境"等...

2.4, 10; peṭako. 23) karuṇāyanavaseneva abhinivisitvā anekākāravokāre saṅkhāre sammasantaṃ bhagavato sammasanañāṇaṃ chattiṃsakoṭisatasahassamukhena ñeyyasāgaraṃ ajjhogāhetvā tassa pāraṃ pariyantaṃ agamāsi, yaṃ ‘‘mahāvajirañāṇa’’nti vuccati. Paṭivedhañāṇaṃ pana sabbaññutaññāṇapadaṭṭhānaṃ āsavakkhayañāṇaṃ, āsavakkhayañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ, yaṃ ‘‘mahābodhī’’ti vuccati. Pāragamanañca tassa kiccasiddhiyā, samatthatāya ca veditabbaṃ. Tathā yathāvuttaṃ sammasanañāṇaṃ hetu, itaraṃ phalaṃ. Saha sammasanañāṇena vā āsavakkhayañāṇaṃ hetu, sabbaññutaññāṇaṃ phalaṃ tadānisaṃsabhāvatoti veditabbaṃ.

Vandeti namāmi, abhitthavāmi vā. Saṇhaṭṭhena nipuṇā, anupacitañāṇasambhārānaṃ agādhaṭṭhena gambhīrā, ekattādibhedato nandiyāvaṭṭādivibhāgato ca vicitrā visiṭṭhā nānāvidhā nayā etissāti nipuṇagambhīravicitranayā, nipuṇagambhīravicitranayā desanā assāti nipuṇagambhīravicitranayadesano, taṃ nipuṇa…pe… desanaṃ. Nayatīti vā nayo, pāḷigati, sā ca vuttanayena atthato nipuṇā, atthato byañjanato ca gambhīrā, saṅkhepavitthārānulomādippavattiyā nānāvidhatāya vicitrā. Tathā hi paññattianupaññattiādivasena, saṃkilesabhāgiyādilokiyāditadubhayavomissatādivasena, kusalādikhandhādisaṅgahādisamayavimuttādiṭhapanādikusalamūlāditikapaṭṭhānādivasena ca anekavidhā pāḷigatīti.

Tattha (dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā) dvīhākārehi bhagavato thomanā veditabbā attahitasampattito, parahitappaṭipattito ca. Tesu attahitasampatti anāvaraṇañāṇādhigamato, savāsanānaṃ sabbesaṃ kilesānaṃ accantappahānato ca veditabbā, parahitappaṭipatti lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammadesanato, paṭiviruddhesupi niccaṃ hitajjhāsayañāṇaparipākakālāgamanato ca veditabbā. Sā panettha payogato, āsayato ca duvidhā, parahitappaṭipatti, yathāvuttabhedā duvidhā ca attahitasampatti pakāsitā hoti. Kathaṃ? ‘‘Mahākāruṇika’’nti iminā āsayato , ‘‘nipuṇa…pe… desana’’nti iminā payogato, ‘‘nātha’’nti iminā pana ubhayathāpi bhagavato parahitappaṭipatti pakāsitā karuṇākiccadīpanato, ‘‘ñeyyasāgarapāragu’’nti iminā sātisayaṃ attahitasampatti paramukkaṃsagatañāṇakiccadīpanato.

Atha vā tīhākārehi bhagavato thomanā veditabbā hetuto, phalato, upakārato ca. Tattha hetu mahākaruṇā, sā pana paṭhamapadena sarūpeneva dassitā. Phalaṃ catubbidhaṃ ñāṇasampadā pahānasampadā ānubhāvasampadā rūpakāyasampadā cāti. Tāsu padhānabhūtā ñāṇapahānasampadā ‘‘ñeyyasāgarapāragu’’nti iminā padena pakāsitā. Padhāne hi dassite avinābhāvato itarampi dvayaṃ dassitameva hoti. Na hi buddhānaṃ ānubhāvarūpakāyasampattīhi vinā kadācipi dhammakāyasirī vattatīti. Upakāro anantaraṃ abāhiraṃ katvā tividhayānamukhena vimuttidhammadesanā, sā ‘‘nāthaṃ, nipuṇa…pe… desana’’nti padadvayena pakāsitāti veditabbaṃ.

Tattha (dī. ni. ṭī. 

我来为您翻译这段巴利文：
2.4, 10. 世尊的观察智以悲悯为基础，观察各种各样的诸行，以三百六十亿种方式深入所知之海，到达其彼岸边际，这被称为"大金刚智"。而通达智则是以一切智智为基础的漏尽智，以漏尽智为基础的一切智智，这被称为"大菩提"。其到达彼岸应从功能的成就和圆满性来理解。同样，前述的观察智是因，其他是果。或者说，应该理解为：漏尽智连同观察智是因，一切智智是果，因为这是其利益。
我礼敬，或者说我赞叹。因为微细所以称为精妙，因为对未积集智慧资粮者难以测量所以称为深奥，因为一性等差别和轮回等分类所以称为种种殊胜的各种方法，具有这些[特质]的就是精妙深奥种种方法，其教说具有精妙深奥种种方法，即那精妙...教说。或者说，方法就是引导，即经文的进程，从意义上说是精妙的，从意义和文句上说是深奥的，因为以简略、详尽、随顺等方式多样运作而显得种种多样。因此，依据施设、随施设等，依世间分、出世间分及两者混合等，依善等、蕴等、摄等、超越见解等、建立等、善根等、三法、发趣等而有多种经文进程。
其中，应该从两个方面理解对世尊的赞叹：从自利圆满和利他实践。其中，自利圆满应从获得无碍智和永远断除一切烦恼及其习气来理解；利他实践应从以不期望利养恭敬等的心说示能出离一切苦的法，以及即使对敌对者也常怀利益之心等待智慧成熟的时机来理解。这里宣说了两种利他实践——从实践和意乐两方面，以及如前所述两种自利圆满。如何[解释]？以"大悲悯者"[表示]从意乐方面，以"精妙...教说"[表示]从实践方面，以"导师"则从两方面表示世尊的利他实践，因为显示悲悯的作用，以"所知海渡越者"则显示殊胜的自利圆满，因为显示智慧作用达到最高境界。
或者说，应该从三个方面理解对世尊的赞叹：从因、果和利益。其中，因是大悲，这在第一个词中已经明确显示。果有四种：智慧圆满、断除圆满、威力圆满和色身圆满。其中，主要的智慧和断除圆满以"所知海渡越者"这个词来表示。因为显示了主要的，由于不相离的关系，其他两种也就显示了。因为诸佛的法身庄严决不会离开威力和色身圆满而存在。利益是不分内外地以三乘为门而说解脱法，应该理解这是由"导师"和"精妙...教说"这两个词来表示。
其中...

1.ganthārambhakathāvaṇṇanā) ‘‘mahākāruṇika’’nti etena sammāsambodhiyā mūlaṃ dasseti. Mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ katābhinīhāro anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhiṃ adhigatoti karuṇā sammāsambodhiyā mūlaṃ. ‘‘Ñeyyasāgarapāragu’’nti etena pubbabhāgappaṭipattiyā saddhiṃ sammāsambodhiṃ dasseti. Anāvaraṇañāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ ‘‘sammāsambodhī’’ti vuccati. Vuttappabhedaṃ pana sammasanañāṇaṃ saha paññāpāramiyā tassā pubbabhāgapaṭipadā. Tassā hi ānubhāvena līnuddhaccapatiṭṭhānāyūhanakāmasukhallikattakilamathānuyogasassatucchedādiantadvayavirahitā ukkaṃsapāramippattā majjhimā paṭipadā bhāvanāpāripūriṃ gatā. ‘‘Nātha’’nti iminā sammāsambodhiyā phalaṃ dasseti lokattayanāyakabhāvadīpanato. Tathā hi sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā, sadevamanussāya pajāya accantupakāritāya aparimitanirupamabhāvaguṇavisesasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ anuttaragāravaṭṭhānabhūtatāya ca ‘‘nātho’’ti vuccatīti. ‘‘Nipuṇa…pe… desana’’nti iminā sammāsambodhiyā payojanaṃ dasseti. Saṃsāramahoghato sattasantāraṇatthañhi bhagavatā sammāsambodhi abhipatthitā, tañca sattasantāraṇaṃ yathāvuttadesanāsampattiyā samijjhati tadavinābhāvato. Iminā bhagavato sātisayā parahitappaṭipatti dassitā, itarehi attahitasampattīti tadubhayena attahitāya paṭipannādīsu catūsu puggalesu bhagavato catutthapuggalabhāvaṃ dīpeti, tena ca anuttaradakkhiṇeyyabhāvaṃ, uttamavandanīyabhāvaṃ, attano ca vandanakiriyāya khettaṅgatabhāvaṃ dīpeti.

Ettha ca yathā ‘‘mahākāruṇika’’nti iminā padena bhagavato mahākaruṇā dassitā, evaṃ ‘‘ñeyyasāgarapāragu’’nti etena mahāpaññā dassitā. Tesu karuṇāggahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato bhagavato sabbalokiyaguṇasampatti dassitā hoti, paññāggahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti. Tadubhayaggahaṇasiddho eva cattho nāthasaddena pakāsīyati. Karuṇāvacanena upagamanaṃ nirupakkilesaṃ dasseti, paññāvacanena apagamanaṃ. Tathā karuṇāggahaṇena lokasamaññānurūpaṃ bhagavato pavattiṃ dasseti lokavohāravisayattā karuṇāya, paññāggahaṇena samaññāya anatidhāvanaṃ. Sabhāvānavabodhena hi dhammānaṃ samaññaṃ atidhāvitvā sattādisammasanaṃ hotīti. Tathā karuṇāggahaṇena mahākaruṇāsamāpattivihāraṃ dasseti, paññāggahaṇena tīsu kālesu appaṭihatañāṇaṃ, catusaccañāṇaṃ, catupaṭisambhidāñāṇaṃ, catuvesārajjañāṇaṃ. Karuṇāggahaṇena mahākaruṇāsamāpattiñāṇassa gahitattā sesāsādhāraṇañāṇāni, cha abhiññā, aṭṭhasu parisāsu (ma. ni. 1.151, 178) akampanañāṇāni, dasa balāni, cuddasa buddhañāṇāni, soḷasa ñāṇacariyā, aṭṭhārasa buddhadhammā (mahāni. 69, 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5; dī. ni. aṭṭha. 3.305; vibha. mūlaṭī. suttantabhājanīyavaṇṇanā; dī. ni. ṭī. 3.141), catucattālīsa ñāṇavatthūni sattasattati ñāṇavatthūnīti (saṃ. ni. 

我来为您翻译这段巴利文：
1.1. 以"大悲悯者"这一词表示正等正觉的根本。因为世尊被大悲心所激励，为了从轮回泥沼中拯救众生，发下誓愿，逐渐圆满波罗蜜，获得无上正等正觉，所以悲是正等正觉的根本。以"所知海渡越者"表示正等正觉的预备阶段的实践。无碍智为依据的道智，道智为依据的无碍智，被称为"正等正觉"。前面所说的观察智与智慧波罗蜜一起，是其预备阶段的实践。因为其威力，超越了沉湎、轻躁、执着、追求感官快乐、疲惫、常见和断见等两边，达到中道的最高境界，完成了修习。以"导师"表示正等正觉的果报，因为显示成为三界的领导者。因为世尊以完全消除一切灾难为前导，以无遗余地提供利益安乐为目标，以无与伦比的实践成就，对于天人世间来说是极大的利益者，具有无量无边难以比拟的功德，是一切众生中的至高无上者，在无量的世界中，对于无量的众生，成为无上尊敬的根源，所以被称为"导师"。以"精妙...教说"表示正等正觉的目的。因为世尊为了从轮回大海中拯救众生而追求正等正觉，这种拯救通过如前所述的教说成就，因为两者不可分离。通过这一点，显示了世尊殊胜的利他实践，通过其他[方面]显示自利圆满，由此两者显示世尊在修行等四种人中属于第四种人，并因此显示其为无上可供施舍者、最高可赞叹者，以及自身礼敬的境界。
在此，正如以"大悲悯者"这一词显示世尊的大悲，同样以"所知海渡越者"显示大智慧。在这里，以悲的把握显示世尊在世间获得的超越性和共同功德，以智慧的把握显示一切出世间功德圆满，即无碍智为依据的道智。两者把握成就的意义通过"导师"这个词来表示。通过悲的语言显示无染的到达，通过智慧的语言显示离去。同样，通过悲的把握显示世尊符合世间名言的运作，因为悲属于世间言说的范畴；通过智慧的把握则不过度追逐名言。因为不了解本性时，过度追逐名言会导致对众生等的观察。同样，通过悲的把握显示大悲三摩地的住处，通过智慧的把握显示三时不被阻碍的智、四谛智、四无碍解智、四无畏智。因为悲的把握包含了大悲三摩地智，其他不共的智慧，六神通，八众不动智，十力，十四佛智，十六智行，十八佛法，四十四智处，七十七智处...<.Assistant>

2.34) evamādīnaṃ anekesaṃ paññāppabhedānaṃ vasena ñāṇacāraṃ dasseti.

Tathā karuṇāggahaṇena caraṇasampatti, paññāggahaṇena vijjāsampatti. Karuṇāggahaṇena sattādhipatitā, paññāggahaṇena dhammādhipatitā. Karuṇāggahaṇena lokanāthabhāvo, paññāggahaṇena attanāthabhāvo. Tathā karuṇāggahaṇena pubbakāribhāvo, paññāggahaṇena kataññutā. Karuṇāggahaṇena aparantapatā, paññāggahaṇena anattantapatā. Karuṇāggahaṇena vā buddhakaradhammasiddhi, paññāggahaṇena buddhabhāvasiddhi. Tathā karuṇāggahaṇena paresaṃ tāraṇaṃ, paññāggahaṇena sayaṃ tāraṇaṃ. Tathā karuṇāggahaṇena sabbasattesu anuggahacittatā, paññāggahaṇena sabbadhammesu virattacittatā dassitā hoti. Sabbesañca buddhaguṇānaṃ karuṇā ādi taṃnidānabhāvato, paññā pariyosānaṃ tato uttari karaṇīyābhāvato, iti ādipariyosānadassanena sabbe buddhaguṇā dassitā honti. Tathā karuṇāvacanena sīlakkhandhapubbaṅgamo samādhikkhandho dassito hoti. Karuṇānidānañhi sīlaṃ tato pāṇātipātādiviratippavattito, sā ca jhānattayasampayoginīti. Paññāvacanena paññākkhandho. Sīlañca sabbabuddhaguṇānaṃ ādi, samādhi majjhe, paññā pariyosānanti evampi ādimajjhapariyosānakalyāṇā sabbe buddhaguṇā dassitā honti nayato dassitattā. Eso eva hi niravasesato buddhaguṇānaṃ dassanupāyo, yadidaṃ nayaggāhaṇaṃ, aññathā ko nāma samattho bhagavato guṇe anupadaṃ niravasesato dassetuṃ. Tenevāha –

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ, kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare, vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 3.425; udā. aṭṭha. 53; apa. aṭṭha. 2.7.20; bu. vaṃ. aṭṭha. 4.4; cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā; dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā; ma. ni. ṭī. 1.1; saṃ. ni. ṭī. 1.1.1; a. ni. ṭī. 1.1.1; vajira. ṭī. ganthārambhakathā; sārattha. ṭī. 1.ganthārambhakathāvaṇṇanā);

Teneva ca āyasmatā sāriputtattherenāpi buddhaguṇaparicchedanaṃ pati anuyuttena ‘‘no hetaṃ, bhante’’ti (dī. ni. 2.145) paṭikkhipitvā ‘‘apica me, bhante, dhammanvayo vidito’’ti (dī. ni. 2.146) vuttaṃ.

Evaṃ saṅkhepena sakalasabbaññuguṇehi bhagavantaṃ abhitthavitvā idāni saddhammaṃ thometuṃ ‘‘vijjācaraṇasampannā’’tiādimāha. Tattha vijjācaraṇasampannā hutvāti vacanaseso. Vindiyaṃ dhammānaṃ salakkhaṇaṃ, sāmaññalakkhaṇañca vindatīti vijjā, lobhakkhandhādīni vā vijjhanaṭṭhena vijjā, catunnaṃ vā ariyasaccānaṃ viditakaraṇaṭṭhena vijjāti evaṃ tāvettha vacanatthato vijjā veditabbā. Pabhedato pana tissopi vijjā vijjā bhayabheravasutte āgataniyāmeneva, aṭṭhapi vijjā vijjā ambaṭṭhasuttādīsu (dī. ni. 

我来为您翻译这段巴利文：
2.34. 这样显示无数智慧差别的智行。
同样，通过悲的把握显示行为圆满，通过智慧的把握显示明的圆满。通过悲的把握显示以众生为主，通过智慧的把握显示以法为主。通过悲的把握显示世间导师的地位，通过智慧的把握显示自身导师的地位。同样，通过悲的把握显示先行者的身份，通过智慧的把握显示知恩。通过悲的把握显示不折磨他人，通过智慧的把握显示不折磨自己。或者说，通过悲的把握显示成就成佛之法，通过智慧的把握显示成就佛性。同样，通过悲的把握显示度化他人，通过智慧的把握显示自度。同样，通过悲的把握显示对一切众生的慈悲心，通过智慧的把握显示对一切法的离染心。
悲悯是一切佛德的开始，因为它是[一切佛德]的根源；智慧是终结，因为在此之上再无所作，这样通过显示开始和终结而显示了所有佛德。同样，通过悲的语言显示以戒蕴为首的定蕴。因为戒以悲为根本，由此产生远离杀生等[恶行]，而且[悲]与三禅相应。通过智慧的语言[显示]慧蕴。戒是一切佛德的开始，定在中间，慧在最后，这样也通过显示始中终的善巧而显示了所有佛德，因为已经从方法上显示了。这确实是完全显示佛德的方法，即抓住要点，否则谁能够逐一完全显示世尊的功德呢？因此说：
"即使佛陀赞叹佛陀的功德，
整劫不说其他事；
劫数虽久远会尽，
如来功德不会尽。"
因此，当尊者舍利弗被问及测量佛德时，否定说："不是这样，尊者"，而说："但是，尊者，我知道法的类推。"
这样简略地以一切智者的全部功德赞叹世尊后，现在为了赞叹正法而说"明行具足"等。其中应补充"成为明行具足者"。能知诸法的自相和共相故称为明，或因为能破除贪蕴等故称为明，或因为能使四圣谛明了故称为明，这样首先应该从词义理解明。从类别来说，三明是明，如《怖骇经》中所说的方式；八明是明，如《阿摩昼经》等中...

1.278 ādayo) āgataniyāmeneva. Caranti tehīti caraṇāni, sīlasaṃvarādayo pañcadasa dhammā, iti imāhi vijjāhi, imehi ca caraṇehi sampannā sampannāgatāti vijjācaraṇasampannā.

Yenāti yena dhammena karaṇabhūtena, hetubhūtena ca. Tattha maggadhammassa karaṇattho veditabbo niyyānakiriyāsādhakatamabhāvato, nibbānadhammassa hetuattho ārammaṇapaccayabhāvato. Paccayattho hi ayaṃ hetvattho. Pariyattidhammassapi hetuattho yujjateva paramparāya hetubhāvato. Phaladhamme pana ubhayampi sambhavati. Kathaṃ? ‘‘Tāya saddhāya avūpasantāyā’’ti vacanato maggena samucchinnānaṃ kilesānaṃ paṭippassaddhippahānakiccatāya phalassa niyyānānuguṇatā, niyyānapariyosānatā cāti iminā pariyāyena siyā karaṇattho niyyānakiriyāya. Sakadāgāmimaggavipassanādīnaṃ pana upanissayapaccayabhāvato siyā hetuattho. Evañca katvā aggappasādasuttādīsu (itivu. 90) aggādibhāvena aggahitāpi phalapariyattidhammā chattamāṇavakavimānādīsu (vi. va. 886 ādayo) saraṇīyabhāvena gahitāti tesaṃ magganibbānānaṃ viya mahāaṭṭhakathāyaṃ saraṇabhāvo uddhaṭo. Visesato cettha maggapariyāpannā eva vijjācaraṇadhammā veditabbā. Te hi nippariyāyena niyyānakiriyāya sādhakatamabhūtā, na itare. Itaresaṃ pana niyyānatthatāya niyyānatā. Yadi evaṃ kasmā ‘‘vijjācaraṇasampannā hutvā’’ti vuttaṃ, niyyānasamakālameva hi yathāvuttavijjācaraṇasampattisamadhigamoti? Nāyaṃ virodho samānakālatāya eva adhippetattā yathā ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (ma. ni. 1.204, 400; 3.421, 425, 426; saṃ. ni. 2.43-45; 4.60; kathā. 465, 467). Sampannāti vā padassa vattamānakālatthatā veditabbā ‘‘uppannā dhammā’’ti (dha. sa. tikamātikā 17) ettha uppannasaddassa viya. Evañca katvā vacanasesamantareneva padayojanā siddhā hoti. ‘‘Yenā’’ti ca padaṃ ubhayattha sambandhitabbaṃ ‘‘yena dhammena vijjācaraṇasampannā, yena dhammena niyyantī’’ti.

Lokatoti khandhādilokato, vaṭṭatoti attho. Nti taṃ magganibbānaphalapariyattibhedaṃ dhammaṃ. Uttamanti seṭṭhaṃ. Tathā hesa attanā uttaritarassa abhāvena ‘‘anuttaro’’ti vuccati. Tattha maggassa niyyānahetuādiatthena, nibbānassa nissaraṇavivekādiatthena, phalassa ariyasantabhāvādiatthena ca seṭṭhatā veditabbā. Svāyamattho ‘‘yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) ādisuttapadānusārena vibhāvetabbo.

Dhammanti yathānusiṭṭhaṃ paṭipajjamāne apāyato, saṃsārato ca apatamāne katvā dhāretīti dhammo. Sammā, sāmañca sabbadhammānaṃ buddhattā sammāsambuddho, sabbaññutāanāvaraṇañāṇo samantacakkhu bhagavā, tena yathā sammāsambodhisamadhigameneva sabbe buddhaguṇā sampāpuṇīyanti, evaṃ sammadeva āsevanāya bhāvanāya bahulīkiriyāya sammāpaṭipattiyā sammadeva paccavekkhaṇāya sakkaccaṃ dhammadesanāya veneyyasantānesu patiṭṭhāpanena –

‘‘Ariyaṃ , vo bhikkhave, sammāsamādhiṃ desessāmi (ma. ni. 3.136; peṭako. 24). Maggānaṭṭhaṅgiko seṭṭho (dha. pa. 273; netti. 170; peṭako. 30). Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati (itivu. 90; a. ni. 4.34). Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā (dī. ni. 

我来为您翻译这段巴利文：
1.278. 所说的方式。行就是以它们而行，即戒律制约等十五法，因此以这些明和这些行而具足、成就，称为明行具足。
"由此"是指以此法作为工具和因。其中，道法应理解为工具义，因为是出离行为的最胜成就者；涅槃法应理解为因义，因为是所缘缘。这里的因义是缘义。教法的因义也是合适的，因为是间接的因。而在果法中两者都可能。如何？由于"以其未平息的信"的说法，由于道所断除的烦恼在果位中寂灭断除的作用，[果]与出离相应且是出离的终点，依此方式可以是出离行为的工具义。又因为是一来道观智等的亲依止缘，可以是因义。这样理解的话，虽然在《最上净信经》等中没有以最上等身份提到果法和教法，但在《伞童天宫》等中作为归依处而提到，因此在大注疏中像道和涅槃一样被列为归依处。这里应特别理解属于道的明行法。因为它们是无譬喻的出离行为的最胜成就者，其他则不是。其他的出离性是基于出离的意义。如果这样，为什么说"成为明行具足"呢？因为获得所说的明行圆满与出离是同时的。这不矛盾，因为正是要表达同时性，就像"缘于眼和色而生眼识"一样。或者应理解"具足"一词表示现在时，如"已生诸法"中的"已生"一词。这样的话，不需要补充语词就能完成词组的组合。"由此"这个词应该在两处连接："由此法而明行具足，由此法而出离。"
"从世间"是从蕴等世间，即轮回的意思。"它"是指那道、涅槃、果、教法等差别的法。"最上"是最胜。因为它比自身更上没有他法，所以称为"无上"。其中，道的最胜性应从出离因等义理解，涅槃的最胜性应从解脱、远离等义理解，果的最胜性应从圣者寂静等义理解。这个意义应该依照"诸比丘，就有为法而言，八支圣道被称为其中最上"等经文来说明。
"法"是因为它能保持依教奉行者不堕恶趣和轮回，所以称为法。由于正确地、自己完全觉悟一切法，所以是正等正觉者，是具有一切智、无碍智、遍眼的世尊。如同通过证得正等正觉而获得一切佛德一样，通过正确地修习、培养、多作、正确实践、正确省察、恭敬说法、确立在所化众生相续中——
"诸比丘，我将为你们说圣正定。八支道最胜。诸比丘，就有为法或无为法而言，离欲被称为其中最上。诸比丘，这是众生清净的一乘道..."

2.373; ma. ni. 1.106; saṃ. ni. 5.367, 384). Dhammaṃ, vo bhikkhave, desessāmi ādikalyāṇa’’nti (ma. ni. 3.420; netti. 5) –

Ādivacanehi, abhitthavanena ca pūjito mānito apacitoti sammāsambuddhapūjito, taṃ sammāsambuddhapūjitaṃ dhammaṃ vandeti sambandho.

Ayaṃ panettha saṅkhepattho – yassa dhammassa adhigamane vijjāsampannā ceva honti caraṇasampannā ca, sabbavaṭṭadukkhato ca niyyanti, tameva ariyānaṃ sakalaguṇasamaṅgibhāvanimittaṃ, anavasesadukkhanissaraṇahetubhūtañca uttamaṃ pavaraṃ saddhiṃ pariyattidhammena navavidhaṃ lokuttaradhammaṃ bhagavatāpi sammāpaṭipattiādividhinā pūjitaṃ namāmi, abhitthavāmi vāti.

Ettha ca ‘‘yena lokato niyyanti, vijjācaraṇasampannā ca hontī’’ti padadvayena yathākkamaṃ dhammassa bhāvetabbabhāvo, sacchikātabbabhāvo ca vutto. Tesu paṭhamena vijjāsampattiyā dhammaṃ thometi, dutiyena vimuttisampattiyā. Tathā paṭhamena jhānasampadāya, dutiyena vimokkhasampadāya. Paṭhamena vā samādhisampadāya, dutiyena samāpattisampadāya. Paṭhamena vā khayañāṇabhāvena, dutiyena anuppādañāṇabhāvena. Atha vā purimena vijjūpamatāya, dutiyena vajirūpamatāya. Purimena vā virāgasampattiyā, dutiyena nirodhasampattiyā. Tathā paṭhamena niyyānabhāvena, dutiyena nissaraṇabhāvena. Paṭhamena vā hetubhāvena, dutiyena asaṅkhatabhāvena. Paṭhamena vā dassanabhāvena, dutiyena vivekabhāvena. Paṭhamena vā adhipatibhāvena, dutiyena amatabhāvena dhammaṃ thometi. Atha vā paṭhamena niyyānikabhāvadassanato svākkhātatāya dhammaṃ thometi, dutiyena sacchikātabbabhāvato sandiṭṭhikatāya. Tathā purimena akālikatāya, pacchimena ehipassikatāya. Purimena vā opaneyyikatāya, pacchimena paccattaṃ veditabbatāya dhammaṃ thometi.

‘‘Uttama’’nti ca etena aññassa visiṭṭhassa abhāvadīpanena paripuṇṇatāya dhammaṃ thometi , ‘‘sammāsambuddhapūjita’’nti etena parisuddhatāya. Sabbadosāpagamena hissa pūjanīyatā. Parisuddhatāya cassa pahānasampadā, paripuṇṇatāya pabhavasampadā. Pahānasampattiyā ca bhāvanāpāripūrī anavasesadosasamugghāṭanato, pabhavasampattiyā sacchikiriyanibbatti tatuttari karaṇīyābhāvato. Anaññasādhāraṇatāya hi uttamoti. Tathā bhāvetabbabhāvenassa saha pubbabhāgasīlādīhi sekkhā sīlasamādhipaññākkhandhā, sacchikātabbabhāvena saha asaṅkhatāya dhātuyā asekkhā sīlasamādhipaññākkhandhā dassitā hontīti.

Evaṃ saṅkhepena sabbasaddhammaguṇehi saddhammaṃ thometvā idāni ariyasaṅghaṃ thometuṃ ‘‘sīlādiguṇasampanno’’tiādi vuttaṃ. Tattha sīlādiguṇasampannoti sīlasamādhipaññāvimuttiyādiguṇehi sampanno samannāgato, sampannasīlādiguṇo vā. Ariyānañhi taṃtaṃmaggavajjhakilesappahānena hatapaṭipakkhā suvisuddhā sīlādayo ‘‘sampannā’’ti vattabbataṃ arahanti , na puthūjjanānaṃ, yato ‘‘suppaṭipanno’’tiādinā (ma. ni. 1.74; a. ni. 

我来为您翻译这段巴利文：
2.373. "诸比丘，我将为你们说法，初善"等——
通过这些开始的言语和赞叹而受到尊敬、尊重、礼敬，故称为"为正等正觉者所尊敬"，礼敬那为正等正觉者所尊敬的法，这是[句子的]连接。
这里的简要意义是：通过证得此法而成为明行具足者，并从一切轮回苦中出离，这正是圣者具足一切功德的因缘，是无余苦的出离因，[我]礼敬或赞叹那最上最胜的，连同教法在内的九种出世间法，这些法也为世尊以正确实践等方式所尊敬。
这里，以"由此从世间出离，成为明行具足"这两个词句，依次表示法是应当修习的、应当证悟的。在这两者中，以第一个[词句]通过明的圆满来赞叹法，以第二个通过解脱的圆满[来赞叹]。同样，以第一个通过禅那的圆满，以第二个通过解脱的圆满。或者以第一个通过定的圆满，以第二个通过等至的圆满。或者以第一个通过尽智的状态，以第二个通过无生智的状态。或者以前者通过如闪电的特性，以后者通过如金刚的特性。或者以前者通过离欲的圆满，以后者通过灭的圆满。同样，以第一个通过出离性，以第二个通过解脱性。或者以第一个通过因性，以第二个通过无为性。或者以第一个通过见性，以第二个通过远离性。或者以第一个通过增上性，以第二个通过不死性来赞叹法。或者以第一个由于显示出离性而赞叹法的善说性，以第二个由于应证性而[赞叹]其现见性。同样，以前者[赞叹]其无时性，以后者[赞叹]其请来看性。或者以前者通过应引导性，以后者通过各自应证知性来赞叹法。
以"最上"这个词通过显示没有其他更殊胜的而赞叹法的圆满性，以"为正等正觉者所尊敬"赞叹其清净性。因为通过远离一切过失而值得尊敬。通过其清净[显示]断除的圆满，通过其圆满[显示]生起的圆满。由于断除的圆满而[显示]修习的圆满，因为灭除一切无余过失；由于生起的圆满而[显示]证悟的成就，因为再无所作。因为不与他共而为最上。同样，通过其应修习性，连同前分戒等显示有学戒定慧蕴，通过其应证性，连同无为界显示无学戒定慧蕴。
这样以简要的方式用一切正法功德赞叹正法后，现在为了赞叹圣僧而说"具足戒等功德"等。其中，"具足戒等功德"是具足、成就戒、定、慧、解脱等功德，或者说具足戒等功德。因为圣者们由于断除各自道所断的烦恼而摧破对抗，[其]清净的戒等堪称"圆满"，而凡夫则不然，因此以"善行道"等...;

6.10; udā. 18) ariyasaṅgho thomīyati. Atha vā sīlādiguṇasampannoti paripuṇṇasīlādiguṇo. Ariyapuggalānañhi ariyasaccappaṭivedhena saheva yathārahaṃ sekkhāsekkhā sīlādidhammakkhandhā pāripūriṃ gacchantīti. Ṭhito maggaphalesūti maggesu, phalesu ca ṭhito, maggaṭṭho, phalaṭṭho cāti attho. Yoti aniyamato ariyasaṅghaṃ niddisati, tassa ‘‘ta’’nti iminā niyamaṃ veditabbaṃ.

Nanu ca ariyasaṅghe na sabbe ariyapuggalā maggaṭṭhā, nāpi sabbe phalaṭṭhāti? Saccametaṃ, avayavadhammena pana samudāyaṃ niddisanto evamāha yathā ‘‘samaṃ cuṇṇa’’nti. Yathā hi yogacuṇṇassa avayavesu labbhamāno samabhāvo samudāye apadisīyati ‘‘samaṃ cuṇṇa’’nti, evaṃ ariyasaṅghassa avayavabhūtesu ariyapuggalesu labbhamāno maggaṭṭhaphalaṭṭhabhāvo samudāyabhūte ariyasaṅghe ṭhito ‘‘maggaphalesū’’ti apadiṭṭhoti veditabbaṃ.

Ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato, sadevakena ca lokena ‘‘saraṇa’’nti araṇīyato ariyo, diṭṭhisīlasāmaññena saṃhatattā saṅgho, ariyo ca so saṅgho cāti ariyasaṅgho, taṃ ariyasaṅghaṃ. Pujjabhavaphalanibbattanato attano santānaṃ punātīti vā puññaṃ, khittaṃ vuttaṃ bījaṃ viruhanaṭṭhānatāya tāyati rakkhatīti khettaṃ kedārādi, khettaṃ viyāti khettaṃ, sattānaṃ puññassa mahapphalabhāvakaraṇena viruhanaṭṭhānatāya khettanti puññakkhettaṃ. Anuttaraṃ vandeti sambandho.

Ettha ca ‘‘sīlādiguṇasampanno’’ti etena ariyasaṅghassa bhagavato anujātaputtataṃ dasseti, tenassa pabhavasampadā dīpitā hoti. ‘‘Ṭhito maggaphalesū’’ti etena pahānasampadaṃ, ñāṇasampadañca dasseti kilesānaṃ samucchedappaṭippassaddhippahānadīpanato, maggaphalañāṇādhigamadīpanato ca. ‘‘Ariyasaṅgha’’nti etena pabhavasampadaṃ sabbasaṅghānaṃ aggabhāvadīpanato, sadevakena ca lokena araṇīyabhāvadīpanato. ‘‘Puññakkhettaṃ anuttara’’nti etena lokassa bahūpakārataṃ dasseti aggadakkhiṇeyyabhāvadīpanato.

Tathā ‘‘sīlādiguṇasampanno’’ti idaṃ ariyasaṅghassa sammāujuñāyasāmīcippaṭipannabhāvadīpanaṃ. ‘‘Ṭhito maggaphalesū’’ti idaṃ satipi santānavibhāgena anekabhāve catupurisayugaaṭṭhapurisapuggalabhāvadīpanaṃ. ‘‘Ariyasaṅgha’’nti idaṃ āhuneyyādibhāvadīpanaṃ. ‘‘Puññakkhettaṃ anuttara’’nti idaṃ lokassa hitasukhāya paṭipannatādīpanaṃ. Tathā ‘‘ṭhito maggaphalesū’’ti idaṃ ariyasaṅghassa lokuttarasaraṇagamanasabbhāvadīpanaṃ, tenassa bhagavato orasaputtabhāvo dassito hoti. ‘‘Sīlādiguṇasampanno’’ti iminā panassa vihatavidhastakilesā anavasesā sekkhāsekkhā sīlādidhammakkhandhā dassitā. ‘‘Ariyasaṅghaṃ puññakkhettaṃ anuttara’’nti iminā tesaṃ tesaññeva yathāvuttaguṇavisesānaṃ suparisuddhataṃ dīpeti. Tenassa mahānubhāvataṃ, anuttaradakkhiṇeyyabhāvaṃ, vandanārahabhāvaṃ, attano ca vandanākiriyāya khettaṅgatabhāvaṃ dīpeti. Saraṇagamanañca sāvakānaṃ sabbaguṇānaṃ ādi, sapubbabhāgappaṭipadā sekkhā sīlakkhandhādayo majjhe, asekkhā sīlakkhandhādayo pariyosānanti ādimajjhapariyosānakalyāṇā sabbe ariyasaṅghaguṇā imāya gāthāya pakāsitāti veditabbaṃ.


我来为您翻译这段巴利文：
6.10. 因此赞叹圣僧。或者"具足戒等功德"意指圆满的戒等功德。因为对于圣者人，随着圣谛的通达，依其应得，有学、无学的戒等法蕴达到圆满。"安住于道果"是安住于道和果，意为安住于道位，安住于果位。"它"是不限定地指明圣僧，通过"这"来理解其限定。
难道不是圣僧中并非所有圣者都安住于道位，也并非所有圣者都安住于果位吗？这是真的。但在说明部分组成时，他这样说，就像"均等的粉"一样。正如在瑜伽粉的成分中可以找到均等性并在整体中指向"均等的粉"，同样在圣僧的部分组成——圣者人中，可以找到安住于道位和果位的特性，并在作为整体的圣僧中指向，应当理解为"安住于道果"。
因为远离烦恼，不行于非道，行于正道，与诸天世间共称为"归依处"，因为见、戒的共同性而聚集，故为圣者的僧团，这是圣僧。因为从有生果和涅槃生起而净化自身相续，所以是福；因为如播撒的种子，在生长的地方得以保护，所以是田地，如田地等；像田地一样，因为通过使众生的福德成为大果而成为生长的处所，所以是福田。与"无上"相连。
在这里，"具足戒等功德"显示了圣僧是世尊的亲生子，因此显示了其生起的圆满。"安住于道果"显示了断除和智慧的圆满，通过烦恼的断除、寂止、断除等，以及道果智的证得。"圣僧"显示了生起的圆满，因为是诸僧团中最上，并为诸天世间所应归依。"无上福田"显示了世间的多种利益，因为是最上的应供养处。
同样，"具足戒等功德"显示了圣僧正直、合宜、善行的状态。"安住于道果"显示了尽管在相续上有差异，但仍有四双八辈的存在。"圣僧"显示了应供养等状态。"无上福田"显示了世间为利乐而行的状态。同样，"安住于道果"显示了圣僧出世间归依的存在，因此显示了世尊的亲生子身份。通过"具足戒等功德"显示了其摧毁一切烦恼，有学、无学的戒等法蕴。通过"圣僧无上福田"显示了这些功德的极其清净。因此显示了其大威德、无上应供养性、值得礼敬性，以及自身成为礼敬处的状态。归依是诸弟子一切功德的开端，有学戒蕴等为前分，无学戒蕴等为究竟，应当理解为通过此偈颂显示了圣僧功德的初、中、终善。


Evaṃ gāthāttayena saṅkhepato sakalaguṇasaṃkittanamukhena ratanattayassa paṇāmaṃ katvā idāni taṃ nipaccakāraṃ yathādhippete payojane pariṇāmento ‘‘vandanājanita’’nti gāthamāha. Tattha vandanājanitanti vandanākārena nibbattitaṃ, ratanattayaguṇābhitthavanavasena, nipaccakāravasena vā uppāditanti attho. Itīti evaṃ ‘‘mahākāruṇika’’ntiādippakārena. Ratijananaṭṭhena ratanaṃ, buddhadhammasaṅghā, cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ –

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (khu. pā. aṭṭha. 6.3; dī. ni. aṭṭha. 2.33; saṃ. ni. 5.223; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 50; dī. ni. ṭī. 1.ganthārambhakathā; ma. ni. ṭī. 1.4; saṃ. ni. ṭī. 1.1.4; a. ni. ṭī. 1.1.4; sārattha. ṭī. 1.ganthārambhakathāvaṇṇanā);

Cittīkatabhāvādayo ca anaññasādhāraṇā buddhādīsu eva labbhanti, ratanānaṃ tayaṃ ratanattayaṃ, tasmiṃ ratanattaye. Hatantarāyoti vidhastaupaddavo hutvāti sambandho, etena attano pasādasampattiyā, ratanattayassa ca khettabhāvasampattiyā tassa puññassa atthasaṃvaṇṇanāya upaghātakaupaddavānaṃ vihanane samatthataṃ dasseti. Sabbatthāti sabbasmiṃ anto ceva bahi ca, ajjhattikabāhiravatthūsūti attho. Sabbatthāti vā sabbasmiṃ kāle, saṃvaṇṇanāya ādimajjhapariyosānakālesūti vuttaṃ hoti. Hutvāti pubbakālakiriyā, tassa ‘‘karissāmatthavaṇṇana’’nti etena sambandho. Tassāti yaṃ ratanattaye vandanājanitaṃ puññaṃ, tassa. Tejasāti ānubhāvena balena.

Evaṃ ratanattayavandanāya payojanaṃ dassetvā idāni nettippakaraṇassa gambhīratthattā atthasaṃvaṇṇanāya dukkarabhāvaṃ dassetuṃ ‘‘ṭhiti’’ntiādimāha. Tattha ṭhitinti ṭhānaṃ anantaradhānaṃ avicchedappavattiṃ. Ākaṅkhamānenāti icchamānena patthayantena, ‘‘ahovatāyaṃ saddhammanetti ciraṃ tiṭṭheyyā’’ti evaṃ patthayantenāti vuttaṃ hoti. Ciranti dīghakālaṃ, pañcavassasahassaparimāṇaṃ kālanti attho. Saddhammanettiyāti saddhammasaṅkhātāya nettiyā. Saddhammo hi veneyyasantānesu ariyaguṇānaṃ nayanato netti, saddhammassa vā netti saddhammanetti, tassā saddhammanettiyā, svāyamattho aṭṭhakathāyaṃ vicārito eva. Therenāti thiraguṇayuttena. Abhiyācitoti ādaragāravena yācito. Abhimukhaṃ vā yācito, anuttaraṃ katvā yācitoti attho. Uddissa vā yācito, garutaraṃ katvā yācitoti attho, ‘‘karotu āyasmā nettippakaraṇassa kañci atthasaṃvaṇṇana’’nti evaṃ nettiyā atthasaṃvaṇṇanaṃ pati ajjhesitoti vuttaṃ hoti. Ettha ca saddhammassa ciraṃ ṭhitikāmena ajjhāsayasampannena sāsane thiraguṇayuttena sabrahmacārinā ādaragāravena, abhimukhaṃ vā yācitena me na sakkā tassa abhiyācanaṃ paṭikkhipitunti dasseti ‘‘ṭhitiṃ ākaṅkhamānenā’’ti gāthāya.

Padumuttaranāthassāti padumuttarassa sammāsambuddhassa. Passatāti pubbenivāsacakkhunā, samantacakkhunā eva vā hatthatale ṭhapitaāmalakaṃ viya abhinīhāraṃ passantena. Tādināti tādibhāvayuttena , sabbattha vā nibbikārena, ‘‘amhākaṃ bhagavatā’’ti vacanaseso. Yassāti āyasmato mahākaccānattherassa. Ṭhapitoti –

‘‘Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ mahākaccāno’’ti (a. ni. 

我来为您翻译这段巴利文：
这样通过三首偈颂，以简要的方式，通过赞叹全部功德的方式，向三宝致敬后，现在为了使其顺应所意图的敬礼，说了"由于礼敬而生"的偈颂。在这里，"由于礼敬而生"意指由于礼敬的方式而产生，通过赞叹三宝的功德，或通过敬礼的方式而生起。就这样——以"大悲者"等方式。
因为有滋生的意义，所以是宝；佛、法、僧是宝；或有使人尊重等的意义是宝。如所说：
"使人尊重，价值极高，
无与伦比，难得一见，
常为殊胜者所享用，
因此称之为宝。"
使人尊重等特性只能在佛等处找到，不可与他人共享。宝有三种，即三宝。在这三宝中。
"摧毁内在障碍"是指已经摧毁了种种障碍。通过这一点，显示了自身信解的成就，三宝的成为福田的成就，以及摧毁阻碍此福德的种种障碍的能力。"一切处"是指在一切内外之处。或"一切处"是指一切时间，即赞叹的初、中、终时。"已经"是先前的行为。与"我将赞叹"相连。对于那个由于三宝礼敬而生的福德。以其光辉、力量。
这样显示了礼敬三宝的目的后，现在为了显示《导论》篇的深奥性及赞叹的困难，说了"安住"等[偈颂]。在这里，"安住"是指不间断的存在、持续。"希望"是指希求、渴望，即"啊，愿这正法的导论能长久存在"的渴望。"长久"是指长时间，意为五千年的期限。"正法的导论"是指被称为正法的导论。因为正法是引导学人于圣者功德，或正法的导论是正法的导论，这一点在注释中已经详细讨论。
"由长老"是指具有坚固功德的[长老]。"恳请"是出于尊敬和敬意而请求。或是面对面请求，或是尽最大努力请求。或是为了[某个目的]而请求，尊重地请求，即"请尊者对《导论》篇做些赞叭"。在这里，对于希望正法长久存在、具有随顺意愿、在教法中具有坚固功德、是同梵行者、怀有尊敬之心的人，不能拒绝其恳请，这正是"希望安住"这首偈颂所显示的。
对于帕都目多陀那他的正等正觉者。"观察"是通过宿命眼，或以遍知眼，如同置于掌中的菴摩勒果一样观察其志愿。"如此"是具有如此特性，或在一切处不变。"属于"是世尊的言语余。属于大迦叶尊者。已被安置，如所说：
"诸比丘，在我的声闻比丘中，对于以简略方式所说而广泛解释其意义，首推大迦叶。"<.Assistant>

1.188, 197) –

Evaṃ ṭhapito. Sīlādiguṇavisesehi mahantā sāvakāti mahāsāvakā (theragā. aṭṭha. 2.1288; a. ni. ṭī. 2.3.59), mahākassapādayo, tesu ayamāyasmā aññataroti, mahāsāvako ca so guṇavisesayogato uttamo cāti mahāsāvakuttamo.

Jhānādīsu sātisayānaṃ āvajjanādivasībhāvānaṃ, ariyiddhivasena paramassa ca cetovasībhāvassa adhigatattā vasippatto. Atthādīsu savisesabhedagatapaṭisambhidāñāṇattā pabhinnapaṭisambhido. ‘‘Paṇḍito, bhikkhave, mahākaccāno, mahāpañño, bhikkhave, mahākaccāno’’tiādinā (ma. ni. 

我来为您翻译这段巴利文：
1.188,197. 如此被安立。因为具有戒等殊胜功德而成为伟大的声闻，所以是大声闻，即大迦叶等，这位尊者是其中之一，他既是大声闻，又因具有殊胜功德而为最上，因此是最上大声闻。
因为获得在禅那等中殊胜的转向等自在，以及通过圣神通而获得最高的心自在，所以达到自在。因为在义等方面获得具有殊胜差别的无碍解智，所以具足无碍解。如所说："诸比丘，大迦旃延是智者，诸比丘，大迦旃延是大智慧者"等。

1.205) anekesu ṭhānesu bhagavatā pasaṃsitattā sambuddhena pasaṃsito. Tena vuttaṃ ‘‘satthu ceva saṃvaṇṇito saṃbhāvito, viññūnañca sabrahmacārina’’nti.

Anumoditāti ‘‘sādhu sādhu, kaccāna, sādhu kho, tvaṃ kaccāna, imaṃ dhammasaṃvaṇṇanaṃ abhāsī’’ti evaṃ anumoditā. Ekasmiṃ kira samaye ayaṃ mahāthero jambuvanasaṇḍe viharanto attano santikāvacarānaṃ bhikkhūnaṃ imaṃ hāranayapaṭimaṇḍitaṃ pakaraṇaṃ abhāsi. Bhāsitvā ca bhagavato santikaṃ upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisinno yathābhāsitaṃ imaṃ pakaraṇaṃ bhagavato nivedesi. Taṃ sutvā bhagavā ‘‘sādhu sādhū’’tiādinā anumoditvā ‘‘tasmātiha, tvaṃ kaccāna, imaṃ dhammasaṃvaṇṇanaṃ dhammanettitveva dhārehī’’ti nāmaggahaṇaṃ akāsīti vadanti. Desanāhārādinandiyāvaṭṭanayādihāranayānusāreneva sabbadhammasaṃvaṇṇanānaṃ gatiyoti āha ‘‘sāsanassa sadāyattā, navaṅgassatthavaṇṇanā’’ti.

Gambhīrañāṇehīhi gambhīrehi ñāṇehi, na saddhāmattakena, gambhīrañāṇehi vā mahāpaññehi ariyehi. Pakaraṇassa gambhīratthataṃ, attano ca ñāṇassa nātivisayataṃ viditvā saṃvaṇṇanārambhe saṃsīdantampi maṃ sāsanaguṇādiupanissayasampadā ussāhesīti imamatthaṃ dasseti ‘‘kiñcāpī’’tiādinā.

‘‘Pañcapinikāye ogāhetvā’’ti iminā nettiyā pañcapi mahānikāye anupavisitvā avaṭṭhānaṃ, tesaṃ saṃvaṇṇanābhāvañca dīpeti. Tattha ‘‘katamo assādo ca ādīnavo cā’’tiādipeṭakopadesapāḷiṃ (peṭako. 23) ānetvā idha desanāhārādīnaṃ padatthavinicchayo peṭakena saṃsandanaṃ nāma. ‘‘yathābala’’nti iminā sabbathā sabbabhāgenāpi nettiyā saṃvaṇṇanā mayā na sukarā kātuṃ, attano pana ñāṇabalānurūpaṃ karissāmīti niratimānataṃ dīpeti.

Suvisuddhanti suṭṭhu visuddhaṃ, nikāyantaraladdhidosehi antarantarā anuppavesitehi asammissanti adhippāyo. Asaṃkiṇṇanti sanikāyepi padatthantaraparikappanādinā asaṃkiṇṇaṃ tādisasaṅkararahitaṃ anākulaṃ suparicchinnaṃ. Vividhehi ākārehi nicchinotīti vinicchayo. Atthānaṃ vinicchayo atthavinicchayo. Gaṇṭhiṭṭhānabhūtesu atthesu khilamaddanākārena pavattā vimaticchedakathā, nipuṇo sukhumo saṇho atthavinicchayo etassāti nipuṇatthavinicchayo. Atha vā atthe vinicchinotīti atthavinicchayo, yathāvuttaatthavisayañāṇaṃ, nipuṇo cheko atthavinicchayo etassāti nipuṇatthavinicchayo, taṃ nipuṇatthavinicchayaṃ. Samayanti siddhantaṃ. Idaṃ vuttaṃ hoti – mahāvihāravāsīnaṃ siddhanto vuttanayena suparisuddho, anākulo, saṇhasukhumavinicchayo ca, siddhantaṃ taṃ avilomento anukūlato tattha siddhaṃyeva dhammanettiṃ pakāsayanto nettippakaraṇassa atthasaṃvaṇṇanaṃ karissāmīti.

Pamādalekhanti aparabhāge potthakāruḷhakāle pamajjitvā likhanavasena pavattappamādapāṭhaṃ. Vajjetvāti apanetvā. Pāḷiṃ sammā niyojayanti taṃ taṃ nettipāḷiṃ tattha tattha udāharaṇabhāvena ānītasutte sammadeva niyojento, atthasaṃvaṇṇanāya vā taṃ taṃ udāharaṇasuttasaṅkhātaṃ pāḷiṃ tasmiṃ tasmiṃ lakkhaṇabhūte nettiganthe sammadeva niyojento. Upadesanti nettiupanisaṃ nettihadayaṃ. Yvāyaṃ sapaṭṭhānavibhāgassa tettiṃsavidhassa nettipadatthassa saha nimittavibhāgena asaṅkarato vavatthito visayo, taṃ. Vibhāvento pakāsento. Tassā nettiyā karissāmi atthavaṇṇananti sambandho.


我来为您翻译这段巴利文：
1.205. 因为在许多处被世尊赞叹，所以为正等觉者所赞叹。因此说"既为导师所赞叹、尊重，也为有智慧的同梵行者[所赞叹、尊重]"。
"随喜"是指"善哉善哉，迦旃延，善哉，迦旃延，你说了这法的解释"，如此随喜。据说有一次，这位大长老住在阎浮林时，对自己的随学比丘们宣说了这部以方法和理趣庄严的论典。宣说后前往世尊处，礼敬世尊后坐在一旁，向世尊告知了所说的这部论典。听了之后，世尊以"善哉善哉"等随喜后，说"因此，迦旃延，你应把这法的解释称为'法导论'"，如此命名。人们说，按照教说理趣等和欢喜转等理趣方法，是一切法解释的去处，因此说"教法常依止，九分教的义释"。
以深奥智慧，不仅仅以信心，或者说以具有深奥智慧的大智圣者。知道论典的深奥性和自己的智慧不足以完全理解后，虽然在开始解释时有所畏缩，但以教法功德等的资具圆满而鼓舞我，以"虽然"等显示此义。
通过"深入五部"显示《导论》进入并安住于五大部，以及对它们的解释性质。在其中，引用"何为味、过患"等《箧论指导》文，此处决定教说理趣等的文义，这称为与《箧论》的对照。通过"随力"显示我不能完全、全面地解释《导论》，而是将依自己的智力而作，显示无傲慢。
"极清净"是非常清净，意思是没有被其他部派见解的过失间杂污染。"不混杂"是即使在同一部派中也不与其他文义的臆想等混杂，远离这样的混杂，不紊乱，善加界定。以各种方式决定称为决定。对义的决定是义决定。对于难解之义，以破除顽固方式进行的断疑说明，具有细致、微妙、柔和的义决定称为细致义决定。或者说，决定义理称为义决定，即如前所说对义的智慧，具有善巧的义决定称为细致义决定，即是那细致义决定。"宗"是指教义。这是说——大寺住者的教义如前所说是极清净的、不紊乱的、具有细微决定的，不违背那教义，顺应其中已成就的法导论而显明，我将作《导论》的义释。
"错误书写"是指后来抄写成书时由于疏忽而产生的错误读法。"避免"是除去。"正确配合经文"是指将各个《导论》文正确配合到作为例证而引用的经文中，或者在义释中将各个作为例证的经文正确配合到作为特征的《导论》文中。"教导"是指《导论》的基础、《导论》的心要。对于这个连同住处分别的三十三种《导论》文义，连同相的分别而确立的无混杂的范围，显明、阐述它。与"我将作其《导论》的义释"相连。


Ettha ca ‘‘abhiyācito’’ti iminā atthasaṃvaṇṇanāya nimittaṃ dasseti, ‘‘ṭhitiṃ ākaṅkhamānena ciraṃ saddhammanettiyā’’ti iminā payojanaṃ, ‘‘karissāmatthavaṇṇana’’nti iminā piṇḍatthaṃ. Saṃvaṇṇiyamānā hi pakaraṇatthā saṃvaṇṇanāya piṇḍattho. ‘‘Tamupanissāyā’’tiādinā karaṇappakāraṃ.

Idāni saṃvaṇṇanāya savane niyojento ‘‘iti attha’’nti osānagāthamāha. Tattha ‘‘sakkacca’’nti padaṃ ubhayattha yojetabbaṃ ‘‘sakkaccaṃ vibhajantassa, sakkaccaṃ nisāmayathā’’ti.

Ganthārambhakathāvaṇṇanā niṭṭhitā.

Nidānakathāvaṇṇanā

Vacanatthajānanena viditappakaraṇatthasāmaññatthassa pakaraṇakathā vuccamānā sobheyyāti nettipadatthaparijānanameva ādimhi yuttarūpanti tadatthaṃ pucchati ‘‘tattha kenaṭṭhena nettī’’ti. Tattha tatthāti ‘‘tassā nettiyā karissāmatthavaṇṇana’’nti yadidaṃ vuttaṃ, tasmiṃ; yassā karissāmatthavaṇṇananti paṭiññātaṃ, sā netti kenaṭṭhena nettīti attho. Tatthāti vā ‘‘nettippakaraṇassā’’ti etasmiṃ vacane yā netti vuttā, sā kenaṭṭhena nettīti attho. ‘‘Nayanaṭṭhenā’’ti idaṃ kattukaraṇādhikaraṇasādhanānaṃ sādhāraṇavacananti ‘‘ariyadhammaṃ nayatī’’ti kattusādhanavasena tāva nettisaddassa atthaṃ vatvā idāni karaṇādhikaraṇasādhanavasena vattuṃ ‘‘nayanti tāyā’’tiādi vuttaṃ.

Tathā hi vuttanti nettiupadesādhīnattā eva suttāvabodhassa vuttaṃ. Peṭake ‘‘tasmā nibbāyitukāmena sutamayena atthā pariyesitabbā, tattha pariyesanāya ayaṃ anupubbī bhavati soḷasa hārā pañca nayā aṭṭhārasa mūlapadānī’’tiādi (peṭako. 3). Hāranayavicāraṇā vinimutto atthasaṃvaṇṇanāviseso natthīti āha ‘‘suttassa atthasaṃvaṇṇanā nettiupadesāyattā’’ti. Svāyamattho parato pakiṇṇakakathāyaṃ āvi bhavissati. Evaṃ mahāvisayā cāyaṃ netti kuto pabhavāti āha ‘‘suttappabhavā’’ti, etena nettiyā pamāṇabhūtataṃ dasseti. Idañca suttassa nettisannissayatāparidīpanaparaṃ, na therappabhavatāpaṭikkhepaparaṃ. Thero hi pañca mahānikāye ogāhetvā taṃsannissayeneva tesaṃ saṃvaṇṇanābhūtaṃ imaṃ pakaraṇaṃ abhāsi, tasmā ayameva saṃvaṇṇanādhammo, yadidaṃ saṃvaṇṇetabbadhammasannissayatā.

Pakaraṇaparicchedatoti pakaraṇassa vibhāgato. Hāravicārādayo hi tayo nettippakaraṇassa vibhāgā, pakaraṇabhūtaparicchedato vā. Tīṇi hi etāni pakaraṇāni tayo adhikārā, yadidaṃ hāravicārādayo. Pāḷivavatthānatoti pāṭhasannivesato.


我来为您翻译这段巴利文：
在这里，通过"恳请"显示义释的因缘，通过"希望正法导论长久安住"显示目的，通过"我将作义释"显示总义。因为所要解释的论义是解释的总义。通过"依此"等显示作成的方式。
现在为了引导听闻解释，说了"如是义"这最后一偈。在这里，"恭敬"一词应在两处连接："恭敬地分析，恭敬地倾听"。
《序论释》结束。
《因缘论释》
通过了知词义而知道论典的共通义，才适合说论典的解释，因此首先了解《导论》文义是适宜的，为此问道"这里以何义为导论？"。在这里，"这里"是指"我将作其《导论》的义释"，这里所说的，在其中；对于已经承诺将作义释的，那导论以何义为导论的意思。或者"这里"是指在"《导论》篇"这句话中所说的导论，以何义为导论的意思。"以引导义"这是作者、工具、处所等语法功能的共通说法，因此首先以作者语法功能说"引导圣法"来解释导论一词的意义，现在为了以工具和处所语法功能来说明，说了"由此引导"等。
因此如此说，因为经义的理解依赖于《导论》的教导。在《箧论》中说"因此想要涅槃者应以闻所成智寻求诸义，在此寻求中有如下次第：十六理趣、五方法、十八根本句"等。没有离开理趣和方法的考察而有特殊的义释，因此说"经的义释依赖于《导论》的教导"。这个意义在后面的杂说中将会明显。这《导论》如此广大范围，从何而来？说"从经典而来"，由此显示《导论》的权威性。这是为了显明经典依赖于《导论》，不是为了否定由长老而来。因为长老深入五大部，依此而说此论典作为它们的解释，因此这正是解释之法，即是依赖于所解释之法。
从论典分类，即从论典的分类。因为理趣考察等三种是《导论》篇的分类，或从作为论典的分类。因为这三个是论典，是三个主题，即理趣考察等。从经文确立，即从文句的安排。


‘‘Sabbohi pakaraṇattho’’tiādinā saṅgahavārassa anvatthasaññataṃ dasseti. ‘‘Nanu cettha paṭṭhānaṃ asaṅgahita’’nti codako byabhicāramāha. Itaro yadipi sarūpato asaṅgahitaṃ, atthato pana saṅgahitanti dassento ‘‘nayidameva’’tiādinā pariharati. Puna ‘‘tathā hī’’tiādinā tamevatthaṃ pāḷiyā pākaṭataraṃ karoti. Atthanayā nandiyāvaṭṭādayo. Saṅkhārattikā puññābhisaṅkhārādayo, kāyasaṅkhārādayo ca. Tesu atthanayānaṃ aññamaññasaṅgaho parato āvi bhavissati. Itare pana kāmāvacarā, rūpāvacarā ca kusalā cetanā puññābhisaṅkhāro, akusalā cetanā apuññābhisaṅkhāro, arūpāvacarā kusalā cetanā āneñjābhisaṅkhāro. Puññābhisaṅkhāro ca apuññābhisaṅkhāro ca kāyadvārappavatto kāyasaṅkhāro, so eva vacīdvārappavatto vacīsaṅkhāro, manodvārappavatto pana tividhopi cittasaṅkhāro. Iti jātivasena purimattike vuttā eva dhammā dvāravasena dutiyattike vuttā, te eva ca purimattiketi aññamaññasaṅgaho veditabbo.

Yatthāti yasmiṃ vāre. Peṭaketi peṭakopadese. Sampatamānāti saṃvaṇṇanāvasena sannipatantā. ‘‘Byañjanavidhiputhuttā’’ti idaṃ ekasmiṃ sutte anekesaṃ hārānaṃ sannipatanassa kāraṇavacanaṃ. Tathā hi ‘‘anekasāmatthiyanicitā saddā’’ti akkharacintakā vadanti.

‘‘Na sarūpato’’ti iminā saṅgahavāre viya uddesaniddesavāresupi paṭṭhānassa atthato uddhaṭataṃ dasseti. Mūlapadaggahaṇeneva gahitattā uddesavāre tāva evaṃ hotu, niddesavāre pana kathanti? Tatthāpi nayaggahaṇeneva mūlapadānipi gahitānīti veditabbaṃ. Na hi mūlapadehi vinā kāci nayayojanā sambhavati. Apare pana ‘‘hāranayā viya paṭṭhānaṃ na suttassa saṃvaṇṇanāviseso, atha kho tasmiṃ tasmiṃ sutte saṃkilesabhāgiyatādilabbhamānavisesamattanti na tassa pakaraṇassa padatthasaṅgaho. Evañca katvā tettiṃsāya nettipadatthesu paṭṭhānaṃ asaṅgahitaṃ, uddesaniddesavāresu ca anuddhaṭamevā’’ti vadanti.

‘‘Pāḷito eva viññāyatī’’ti vuttamatthaṃ samatthento ‘‘tathā hi…pe… ābhata’’nti āha, tena therena bhāsitabhāvo viya bhagavatā anumoditabhāvopi pāḷianugato evāti dasseti. Sāvakabhāsitattā nidānaṃ na vuttanti na sakkā vattunti codento ‘‘sāvaka…pe… bhāsita’’nti āha. Nayidaṃ ekantikanti ca sāvakabhāsitabuddhabhāsitabhāvo nidānāvacanassa, nidānavacanassa ca akāraṇaṃ ubhayatthāpi ubhayassa dassanato. Tasmā nidānāvacanena nettiyā asāvakabhāsitatā na sijjhatīti dasseti. Tenāha ‘‘na ca tāvatā tāni appamāṇaṃ, evamidhāpi daṭṭhabba’’nti.

Yeneva kāraṇena nidānāvacanassa pamāṇabhāvasādhanatā, teneva kāraṇena imassa pakaraṇassa pamāṇabhāvasiddhīti dasseti ‘‘nidānañca nāmā’’tiādinā. Idāni ‘‘atha vā’’tiādinā nettiyā nidānāvacanena abyabhicārahetumāha. Ayañhettha payogo na nettiyā nidānaṃ vattabbaṃ pāḷiyā atthasaṃvaṇṇanābhāvato. Yā hi pāḷiyā atthasaṃvaṇṇanā na tassā nidānavacanaṃ diṭṭhaṃ yathā paṭisambhidāmaggassa, niddesādīnañcāti.


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通过"一切论典的意义"等显示摄类品的名实相应性。"在这里难道不是没有摄集缘起"，质问者提出差异。另一人虽然在形式上没有摄集，但在意义上是摄集的，为了显示这点而以"不仅这个"等来回答。再以"因此"等使这意义通过经文更加明显。义理方法是欢喜转等。行类是福行等和身行等。其中义理方法的相互摄集将在后面明显。其余的，欲界和色界善思是福行，不善思是非福行，无色界善思是不动行。福行和非福行经由身门而转起的是身行，同样经由语门而转起的是语行，经由意门而转起的三种都是心行。如此，在前面三法中依种类所说的法，在后面三法中依门而说，这些正是前三法，应当知道它们是相互摄集的。
"何处"是指在哪一品。"箧论"是指箧论指导。"集合"是指以解释的方式聚集。"文句法则众多"是说明在一经中多种理趣集合的原因。因此文字学者说"文字具有多种意义"。
通过"不是形式上"显示在摄类品乃至列举和解说品中，缘起也是在意义上被提出的。因为通过摄取根本句而已经摄取了，在列举品中且如此，但在解说品中如何呢？应当知道在那里也通过摄取方法而摄取了根本句。因为没有根本句就不可能有任何方法的运用。其他人则说"缘起不像理趣和方法是经的特殊解释，而只是在各经中所获得的杂染分等特殊性质，因此不在论典的文义摄集中。这样的话，在三十三种导论文义中缘起没有被摄集，在列举和解说品中也确实没有被提出"。
为了证实"从经文本身就可以理解"所说的意义，说"因此...被引用"，由此显示不仅是长老所说的性质，也是世尊随喜的性质都是依循经文的。不能说因为是声闻所说就不说因缘，[为此]说"声闻...所说"。这不是决定性的，即声闻所说和佛所说不是说因缘或不说因缘的原因，因为在两者中都可以看到两种情况。因此显示通过说因缘不能证明《导论》不是声闻所说。因此说"不仅仅因此它们就不是权威，在这里也应当如此理解"。
通过"因缘这个"等显示，正是由于说因缘是确立权威性的原因，由此原因也确立此论典的权威性。现在通过"或者"等说明《导论》说因缘的必然理由。这里的论证是：不应该说《导论》的因缘，因为它是经文的义释。因为凡是经文的义释都不见说因缘，如《无碍解道》和《义释》等。


‘‘Ayaṃ vibhāgo’’tiādinā ekavidhato paṭṭhāya yāva caturāsītisahassappabhedā, tāva yathādassitassa pakaraṇavibhāgassa puna ‘‘ādinā nayena pakaraṇavibhāgo veditabbo’’ti idaṃ nigamanaṃ. Tattha ādinā nayenāti ādisaddena abhiññeyyadhammaniddesato paññattipaññapetabbadhammavibhajanato tiyaddhapariyāpannadhammavicārato caturoghanittharaṇatthato pañcābhinandanādippahānato chataṇhākāyupasamanato saṅgahavārādisattavārasaṅgahato aṭṭhamicchattasamugghātadīpanatoti evamādīnaṃ saṅgaho daṭṭhabbo.

1. Saṅgahavāravaṇṇanā

Yanti aniyamattho sabbanāmasaddo kammasādhanavasena vutto. Atthāvabodhanattho saddappayogo atthaparādhīno kevalo atthapadatthako , so padatthavipariyesakārinā iti-saddena parabhūtena saddapadatthako jāyatīti āha ‘‘yanti aniyamato upayoganiddeso’’ti. Lokoti kattuniddesotiādīsupi eseva nayo.

Evaṃ ‘‘ya’’ntiādīnaṃ gāthāpadānaṃ kammakattukiriyākattuvisesanādidassanavasena atthaṃ vatvā idāni avayavajotanavasena padatthaṃ dassetuṃ ‘‘lokiyanti etthā’’tiādimāha. Lokasaddo idha sāmatthiyato sattalokavacano daṭṭhabbo. Tenāha ‘‘pūjanakiriyāyogyabhūtatāvasenā’’ti. Sāsanantaradhānato paraṃ pūjanā aññabuddhuppādena veditabbā, yathetarahi vipassīādisammāsambuddhānaṃ. ‘‘Dīpaṅkaro’’tiādinā yadipi buddhavaṃsadesanāyaṃ (bu. vaṃ. 2.75) bhagavatāva vuttaṃ, sumedhapaṇḍitattabhāvena pana pavattiṃ sandhāya vuttanti āha ‘‘yathāha bhagavā sumedhabhūto’’ti.

Pariññākkamenāti ñātapariññādipaṭipāṭiyā. Lakkhaṇāvabodhappaṭipattiyāti vipassanāya. Tena vuttaṃ ‘‘suññatamukhādīhī’’ti. Tathā ca vuttanti viññūhi vedanīyatāya eva sāsanavarassa vuttaṃ bhagavatā –

‘‘Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṃ dhammaṃ desemi, yathānusiṭṭhaṃ tathā paṭipajjamāno na cirasseva sāmaññeva ussati, sāmaṃ dakkhitī’’tiādi (ma. ni. 

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从"这是分类"等，从一种开始直到八万四千种差别，对于已经显示的论典分类，再以"应当以此等方式了知论典分类"作为总结。在这里，"以此等方式"的"等"字，应当理解为包括：从所知法的解说、从概念和应被概念化的法的分别、从三时所摄法的考察、从渡越四暴流的意义、从断除五种欢喜等、从息灭六爱身、从摄类品等七品的摄集、从显示断除八邪性等等。
摄类品释
"凡是"是不确定义的代词，依据业格语法功能而说。音声的运用是为了理解义，完全依赖于义，仅仅是义的文字，它通过颠倒文义的人而成为在后面的"如是"字所表示的声音文字，因此说"凡是，是不确定的对格表述"。在"世间是作者表述"等中也是同样的方法。
这样说了"凡是"等偈颂词的业、作者、动作、作者修饰等的意义后，现在为了显示组成部分的作用而说"世间是在此"等。世间一词在这里依据适当性应理解为指有情世间。因此说"依据适合作为崇敬行为的对象的状态"。在教法消失之后的崇敬应当通过另一尊佛的出现来理解，如现在对毗婆尸等正等正觉者[的崇敬]。通过"燃灯[佛]"等虽然是在《佛种姓》教说中由世尊所说，但是因为是关于[他]作为善慧贤者的情况而说，因此说"如世尊在作为善慧时所说"。
"以遍知的次第"是指以知遍知等的顺序。"以相的觉悟修习"是指以观。因此说"以空性等门"。如是所说，正是因为可为智者所知，最胜教法被世尊所说：
"让具有智慧、不狡诈、不虚伪、正直的人来，我教导，我说法，如教导般修行者不久将自知、自见"等。

2.281).

Yaṃ-saddo sāsanavisayo, lokapālasaddo satthuvisayopi lokaṃ pati guṇībhūtoti ‘‘tassā’’ti paṭiniddesassa kathaṃ satthuvisayatāti codanaṃ manasikatvā āha ‘‘salokapāloti cetthā’’tiādi, guṇībhūtopi lokapālasaddo padhānabhūto viya paṭiniddesaṃ arahati. Añño hi saddakkamo, añño atthakkamoti.

Dhammagāravena bhagavā dhammaṃ pūjento veneyyabandhave acintetvā samāpattisamāpajjanadhammapaccavekkhaṇāhi sattasattāhaṃ vītināmesīti āha ‘‘bhagavato…pe… dīpetabbā’’ti. Tattha ādisaddena sāvakehi dhammassavanassa, tesaṃ paccuggamanādīnañca saṅgaho veditabbo.

Iccassāti iti assa, evaṃ bhagavato aviparītaanantarāyikaniyyānikadhammadesanāya sabbaññutānāvaraṇabhāvadīpanenāti attho. Tenāti catuvesārajjayogena. Tadavinābhāvinā dasabala…pe… pakāsitā hoti. Āveṇikabuddhadhammādīti ettha ādisaddena tīsu kālesu appaṭihatañāṇāni, catusaccañāṇāni, catupaṭisambhidāñāṇāni, pañcagatiparicchedakañāṇāni, cha abhiññāñāṇāni, satta ariyadhanāni, satta bojjhaṅgā, aṭṭha vijjā, aṭṭhasu parisāsu akampanañāṇāni, aṭṭha vimokkhā, nava samādhicariyā, nava anupubbavihārā, dasa nāthakaraṇā dhammā, dasa ariyavāsā, dvādasa dhammacakkākārā, terasa dhutadhammā, cuddasa buddhañāṇāni, pannarasa caraṇadhammā, soḷasa ñāṇacariyā, soḷasa ānāpānassatī, ekūnavīsati paccavekkhaṇañāṇāni, catuvīsati paccayavibhāvanañāṇāni, catucattārīsa ñāṇavatthūni, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇaṃ, anantanayasamantapaṭṭhānapavicayadesanākārappavattañāṇāni cāti evamādīnaṃ bhagavato guṇavisesānaṃ saṅgaho daṭṭhabbo.

Aparo nayo – guṇavisiṭṭhataṃ dīpeti, sā ca guṇavisiṭṭhatā mahākaruṇāmahāpaññāhi veditabbā tāhi satthusampattisiddhito. Tattha mahākaruṇāya pavattibhedo ‘‘bahukehi ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamatī’’tiādinā paṭisambhidāmagge (paṭi. ma. 

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2.281
"凡是"一词是教法的范围，"护世"一词虽然也是导师的范围，但因为对世间来说是次要的，所以"其"这个回指词如何适用于导师的范围？考虑到这个质疑而说"这里带护世者"等，虽然护世一词是次要的，但像是主要的一样值得回指。因为声音的次序是一回事，意义的次序是另一回事。
世尊以法的恭敬而尊敬法，不考虑所化的亲属，以入定和观察法度过了七个七日，因此说"世尊...应当显示"。在这里，通过"等"字应当理解为包括声闻听法，以及他们的迎接等。
"如是其"是"如是对其"，意思是通过这样世尊不颠倒、无障碍、出离的说法，显示一切智性的无障碍性。通过"那个"是指通过四无畏的结合。通过与之不可分离的十力...已被显明。"不共佛法等"中的"等"字，应当理解为包括：在三时中无碍的智、四谛智、四无碍解智、辨别五趣的智、六神通智、七圣财、七觉支、八明、在八众中不动摇的智、八解脱、九定行、九次第住、十依止法、十圣居、十二法轮行相、十三头陀法、十四佛智、十五行法、十六智行、十六安般念、十九省察智、二十四缘辨别智、四十四智事、七十七智事、运用二十四亿种定的大金刚智、无边方式《发趣论》详察说法行相转起智等等这些世尊的殊胜功德。
另一种方法——显示功德的殊胜性，而这功德的殊胜性应当通过大悲和大慧来了知，因为通过这两者成就导师的圆满。其中，大悲的转起差别在《无碍解道》中说"诸佛世尊以多种方式观察众生时，大悲现起"等。

1.117) vuttanayena veditabbo. Mahāpaññāya pana pavattibhedo vutto eva. Tattha karuṇāya bhagavato caraṇasampatti, paññāya vijjāsampatti. Karuṇāya sattādhipatitā, paññāya dhammādhipatitā. Karuṇāya lokanāthatā, paññāya attanāthatā. Karuṇāya pubbakāritā, paññāya kataññutā. Karuṇāya aparantapatā, paññāya anattantapatā. Karuṇāya buddhakaradhammasiddhi, paññāya buddhabhāvasiddhi. Karuṇāya paresaṃ tāraṇaṃ, paññāya sayaṃ tāraṇaṃ. Karuṇāya sabbasattesu anuggahacittatā, paññāya sabbadhammesu virattacittatā pakāsitā hotīti anavasesato parahitapaṭipattiyā, attahitasampattiyā ca pāripūrī veditabbā. Tīsupi avatthāsūti hetuphalasattūpakārāvatthāsu.

Abhisamayo paṭivedhasāsanassa, manasikaraṇaṃ paṭipattisāsanassa, savanādīhi paricayakaraṇaṃ pariyattisāsanassāti tiṇṇampi vasena yojetabbo. Tenāha ‘‘yathāraha’’nti. ‘‘Sakkaccaṃ dhammadesanenā’’ti iminā idha ‘‘sāsana’’nti vuttassa tividhassāpi saddhammassa avisesena desanāpūjaṃ vatvā thomanāpūjanassa vasena taṃ vibhajitvā dassento ‘‘ariyaṃ, vo bhikkhave’’tiādimāha. Tattha ‘‘thomanenā’’ti padenāpi ‘‘sakkacca’’nti padaṃ yojetabbaṃ. Pūjanādvayassāpi vā vasena idhāpi padayojanā veditabbā. Ariyabhāvādayoti ariyaseṭṭhaaggabhāvādayo. Niyyānādayoti niyyānahetudassanādayo. Svākkhātatādayoti svākkhātasandiṭṭhikatādayo.

Idāni ariyasaṅghaguṇānampi imāya gāthāya pakāsitabhāvaṃ dassetuṃ ‘‘yasmā panā’’tiādi vuttaṃ. Bālyādisamatikkamanatoti bālaabyattabhāvādisamatikkamanato.

Ñāṇaviseso sutacintābhāvanāmayañāṇāni. Sotabbamanasikātabbapaṭivijjhitabbāvatthā avatthābhedo. Ubhayanti byañjanapadaṃ, atthapadañca. Ubhayathāti karaṇakammasādhanavasena paccekaṃ yojetabbaṃ. Paṭipajjitabbattāti ñātabbattā.

‘‘Ayañca gāthā’’tiādi kesañci vādo. Tathā hi apare ‘‘therenevāyaṃ gāthā bhāsitā’’ti vadanti. Attūpanāyikāpi hi kadāci dhammadesanā hoti eva yathā ‘‘dasabalasamannāgato , bhikkhave, tathāgato catuvesārajjavisārado’’tiādi (saṃ. ni. 

我来为您翻译这段巴利文：
1.117. 大悲的转起差别应当依《无碍解道》中所说的方法来了知。大慧的转起差别已经说过。其中，通过悲心，世尊有行为圆满；通过智慧，有明的圆满。通过悲心，以众生为主；通过智慧，以法为主。通过悲心，成为世间的依怙；通过智慧，成为自己的依怙。通过悲心，有先行性；通过智慧，有知恩性。通过悲心，不堕后边；通过智慧，不堕非我边。通过悲心，成就成佛之法；通过智慧，成就佛性。通过悲心，度化他人；通过智慧，自度。通过悲心，显示对一切众生有摄受心；通过智慧，显示对一切法有离欲心。因此应当知道在利他行和自利成就中的圆满无余。"在三种状态中"是指因、果和利益众生的状态。
证悟是通达教法的，作意是修行教法的，通过听闻等熟习是教理教法的，应当依这三者来配合。因此说"如适宜"。通过"恭敬说法"显示这里所说的三种正法都无差别地有说法供养，为了显示赞叹供养而分别它，说"诸比丘，圣"等。在这里，"赞叹"一词也应当与"恭敬"一词结合。或者两种供养的运用也应当在这里理解。"圣性等"是指圣、最胜、最上等性质。"出离等"是指出离因等的显示。"善说等"是指善说、自见等。
现在为了显示圣僧功德也被这偈颂所显明，说"又因为"等。"超越愚痴等"是指超越愚昧、不熟练等。
智慧的殊胜性是闻所成、思所成、修所成智。应听闻、应作意、应通达的状态是状态的差别。"两者"是文句和义句。"两种方式"是应当分别依据工具格和业格语法功能来配合。"应当修行"是指应当了知。
"这偈颂"等是某些人的说法。因此其他人说"这偈颂只是由长老所说"。有时确实也有以自身为喻的说法，如"诸比丘，如来具足十力，具有四无畏"等。

2.21-22). Evañca katvā ‘‘katame soḷasa hārā’’tiādivacanaṃ samatthitaṃ hoti.

Yathāvuttaatthamukhenevāti mūlapadasaṅkhātaatthuddhāreneva. Parato āgamissatīti niddesavārassa pariyosāne āgamissati ‘‘tīṇi ca nayā anūnā’’tiādinā (netti. 4 dvādasapada).

Vuccatīti kattari kammaniddesoti āha ‘‘vadatī’’ti. Atha vā vuccatīti kammakattuniddesoyaṃ. Ayañhettha attho – hārā, nayā cāti ubhayaṃ pariggahitaṃ saṃvaṇṇakena sabbathā gahitañce, vuccati suttaṃ, sayameva suttaṃ saṃvaṇṇetīti , etena hāranayesu vasībhāvena suttasaṃvaṇṇanāya sukarataṃ dasseti.

Pakārantarenāti pubbe ‘‘sāsana’’nti vuttamatthaṃ ‘‘desanā, desita’’nti tato aññena pakārena. Niyametvāti tassa ekantato viññeyyataṃ avadhāretvā. Viññeyyatā visiṭṭhesu desanādesitesu viññeyyapade labbhamānā vijānanakiriyā.

Desanādesitāni ca yāvadeva vijānanatthānīti vijānanaṃ padhānanti tameva niddhārento ‘‘tatrāti tasmiṃ vijānane’’ti āha.

Etthāhāti navaṅgasāsananavavidhasuttantāti etasmiṃ atthavacane āha codako. Tassāyaṃ adhippāyo – navahi aṅgehi vavatthitehi aññamaññasaṅkararahitehi bhavitabbaṃ, tathā ca sati asuttasabhāvāneva geyyaṅgādīnīti navavidhasuttantavacanaṃ virujjheyya. Atha suttasabhāvāni geyyaṅgādīni, evaṃ sati ‘‘sutta’’nti visuṃ suttaṅgaṃ na siyā, evaṃ sante aṭṭhaṅgasāsanaṃ āpajjatīti. Tenāha ‘‘kathaṃ panā’’tiādi. Geyyaṅgādīsu katipayānampi suttabhāve yathāvuttadosānativatti, pageva sabbesanti dasseti ‘‘yañcā’’tiādinā. Saṅgahesūti aṭṭhakathāsu. Porāṇaṭṭhakathānañhi saṅkhepabhūtā idāni aṭṭhakathā ‘‘saṅgahā’’ti vuttā. Suttaṃ nāma sagāthakaṃ vā siyā, niggāthakaṃ vāti aṅgadvayeneva tadubhayaṅgaṃ katanti visuṃ suttaṅgassa asambhavo tadubhayavinimuttassa suttassa abhāvato. Tena vuttaṃ ‘‘suttaṅgameva na siyā’’ti. Athāpi kathañci. Siyāti vakkhamānaṃ sāmaññavidhiṃ sandhāyāha. Evampi ayaṃ dosoti dassento ‘‘maṅgalasuttādīna’’ntiādimāha.

Tabbhāvanimittanti geyyaṅgabhāvanimittaṃ. Veyyākaraṇassa tabbhāvanimittanti sambandho. Codako ‘‘gāthāvirahe’’ti vacanaṃ aggaṇhanto ‘‘pucchāvissajjanaṃ byākaraṇa’’nti vacanamattameva gahetvā ‘‘evaṃ sante’’tiādinā codeti. Itaro pana okāsavidhito anokāso vidhi balavāti ñāyaṃ gāthāvirahitaṃyeva veyyākaraṇanti, idhādhippetanti ca dassento ‘‘nāpajjatī’’tiādinā pariharati. Tathā hīti teneva kāraṇena, satipi saññantaranimittayoge anokāsasaññānaṃ balavabhāvenevāti attho.

Saṅgahavāravaṇṇanā niṭṭhitā.

2. Uddesavāravaṇṇanā


我来帮您直译这段巴利文:
2.21-22. 这样做了之后,"什么是十六种关系"等词就得到了证实。
以如前所说的意义门,即仅以称为根本词的意义提取。将在后面出现,即将在解说段的结尾处出现"三种方法无缺"等(《导论》第4章十二句)。
所说,在施动关系中是业处说明,因此说"他说"。或者所说是业施关系说明。这里的意思是 - 如果注释者完全掌握了这两者,即关系和方法,经文就会被说出,经文就会自行注释。由此显示通过精通关系和方法使经文注释变得容易。
以另一种方式,即以前说"教法"的意思,现在用"教说、所教"等不同方式来说。确定,即确定它必定可以理解。可理解性是在殊胜的教说和所教中,在可理解词中获得的理解行为。
教说和所教仅为了理解,因此以理解为主,他强调这点说:"其中,即在那理解中"。
在这里说,即在这九分教法九种经典的意思表述中,质问者说。他的意思是 - 应当以九种确立的、互不混杂的支分来区分,如此则歌颂等支分就不具有经的本质。如果歌颂等支分具有经的本质,那么就不会有单独的经支分,这样就成为八分教法了。因此说"然而怎样"等。
通过"乃至"等显示即使部分歌颂等支分具有经的本质也不能避免前述过失,更不用说全部了。在汇集中,即在注释书中。因为现在的注释书是古注释书的摘要,所以称为"汇集"。所谓经,可能有偈颂的或无偈颂的,仅以这两支来构成这两种支分,因为除这两者外没有经,所以不可能有单独的经支分。因此说"就不会有经支分"。虽然也许某种程度上会有,这是针对将要说的一般规定而说的。为了显示即使这样也有这个过失,所以说"吉祥经"等。
其本质因,即歌颂支分的本质因。解说的其本质因,这是关联。质问者不取"无偈颂"的说法,仅取"问答是解说"的说法而提出"如此"等质问。另一方面,基于无处规定比有处规定更有力的道理,显示这里意指的是仅指无偈颂的解说,因此以"不会发生"等来回答。如此,即由于这个原因,即使有其他名称的原因,无处名称由于更有力而[优先]。
汇集段注释完毕。
2. 列举段注释

1.Vibhāgenāti sarūpavibhāgena. Adiṭṭhaṃ jotīyati etāyāti adiṭṭhajotanā. Diṭṭhaṃ saṃsandīyati etāyāti diṭṭhasaṃsandanā, saṃsandanaṃ cettha sākacchāvasena vinicchayakaraṇaṃ. Vimati chijjati etāyāti vimaticchedanā. Anumatiyā pucchā anumatipucchā. ‘‘Taṃ kiṃ maññathā’’ti hi kā tumhākaṃ anumatīti anumati pucchitā. Kathetukamyatāti kathetukamyatāya.

‘‘Harīyanti etehī’’tiādinā karaṇādhikaraṇakattubhāvakammasādhanānaṃ vasena hāra-saddassa atthaṃ vatvā sadisakappanāvasena dassetuṃ ‘‘hārā viyā’’tiādi vuttaṃ. Puna ganthakaraṇādiatthena ganthādisaddānaṃ viya hārakaraṇādiatthena hārasaddasiddhiṃ dassetuṃ ‘‘hārayantī’’tiādimāha. ‘‘Haraṇato, ramaṇato cā’’ti iminā manoharā manoramā cete saṃvaṇṇanāvisesāti dasseti.

Upapattisādhanayuttīti lakkhaṇahetu. Vuttanayenāti ‘‘nanu ca aññepi hārā yuttisahitā evā’’tiādinā desanāhāre vuttanayānusārena.

Catunnaṃ byūho etthāti bhinnādhikaraṇānampi padānaṃ aññapadatthasamāso labbhati ‘‘urasilomo’’tiādīnaṃ (dī. ni. ṭī. 3.54, 303) viyāti vuttaṃ.

Sesanti ‘‘vivacanameva vevacana’’nti evamādi.

Anuppavesīyantīti avagāhīyanti. Samādhīyantīti pariharīyanti. Vinā vikappenāti jāti sāmaññaṃ, bhedo sāmaññaṃ, sambandho sāmaññantiādinā padatthantarabhāvavikappanamantarena.

Padaṭṭhānādimukhenāti padaṭṭhānavevacanabhāvanāpahānamukhena. Kecīti padaṭṭhānaparikkhāraāvaṭṭaparivattanapaññattiotaraṇe sandhāya vadati.

2.Sambandhoti hetuphalabhāvayogo. Tathābhūtānañhi dhammānaṃ ekasantānasiddhatā ekattanayo. Vibhāgo satipi nesaṃ hetuphalabhāve vibhattasabhāvatā. Añño eva hi hetu, aññaṃ phalanti. Byāpāraviraho nirīhatā. Na hi hetuphalānaṃ evaṃ hoti ‘‘ahaṃ imaṃ nibbattemi, imināhaṃ nibbatto’’ti. Anurūpaphalatā paccayuppannānaṃ paccayānukūlatā. Samūhādiṃ upādāya lokasaṅketasiddhā vohāramattatā sammutisabhāvo. Pathavīphassādīnaṃ kakkhaḷaphusanādilakkhaṇaṃ paramatthasabhāvo. Ayañhettha saṅkhepo – yasmiṃ bhinne, itarāpohe vā cittena katena tathā buddhi, idaṃ sammutisaccaṃ yathā ghaṭe, sasambhārajale ca, tabbipariyāyena paramatthasaccanti. Paramatthasaccappaṭivedhāyāti nibbānādhigamāya.

Antoti abbhantaro. Padhānāvayavenāti mūlabhāvena. ‘‘Nandī dukkhassa mūla’’ntiādīsu (ma. ni. 1.13) taṇhā ‘‘nandī’’ti vuttā. ‘‘Saṅgāme ca nandiṃ caratī’’tiādīsu pamodoti āha ‘‘taṇhāya, pamodassa vā’’ti.

3.Jātibhedatoti kusalā, akusalāti imasmā visesā. Yujjantīti ettha hetuattho antonīto veditabboti āha ‘‘yojīyantī’’ti. Kehi yojīyanti? Saṃvaṇṇanakehīti adhippāyo. Yujjantīti vā yuttā honti, tehi samānayogakkhamā taggahaṇeneva gahitā hontīti attho tadekaṭṭhabhāvato. Imasmiṃ atthe ‘‘navahi padehī’’ti sahayoge karaṇavacanaṃ, purimasmiṃ karaṇe. ‘‘Ete kho’’ti ca pāṭho. Tattha kho-saddassa padapūraṇatā, avadhāraṇatthatā vā veditabbā. Ete evāti ete taṇhādayo eva, na ito aññeti attho. Aṭṭhāraseva na tato uddhaṃ, adho vāti. Purimasmiṃ pakkhe mūlapadantarābhāvo, dutiyasmiṃ tesaṃ anūnādhikatā dīpitā hoti.

Uddesavāravaṇṇanā niṭṭhitā.

3. Niddesavāravaṇṇanā



我来 给您直译这段巴利文:
1. 差别,即以自性的差别。由此照明未见者,故称未见照明。由此比对已见者,故称已见比对,这里的比对是通过讨论做出判断。由此断除疑惑,故称断疑。随顺而问是随顺问。因为"你们认为如何"即是问"你们的随顺是什么"。欲说,即因为想要说。
通过"由此运送"等说明了工具、处所、施事、业等词义后,为了通过类比来显示,所以说"如运送"等。为了再次显示像以结集等义成立结等词一样,以运送等义而成立运送词,所以说"使运送"等。通过"因运送,因喜悦",由此显示这些是夺心和令人喜悦的特殊注释。
合理的论证,即特相因。如所说方式,即依照在教说关系中所说"难道其他关系不也都有合理性吗"等方式。
这里有四种布列,即使是不同所依的词也可以得到以其他词义为主的复合词,如"胸毛"等的情况。
其余,即"词义即是异名"等。
被引入,即被理解。被安立,即被解决。无分别,即不需要通过类、共相、别、共相、关联、共相等其他词义的分别。
以所依等为门,即以所依、异名、修习、断除为门。某些人,是指关于所依、资具、转回、还转、施设、进入而说。
2. 关联,即因果关系的结合。因为如此存在的诸法在一相续中成就,这是一性方法。差别是即使它们有因果关系也有区分的自性。因为因是一回事,果又是另一回事。无作用是无功用性。因为因果不会这样想:"我产生这个,我被这个产生"。随顾果性是缘生法随顺于缘。依据聚合等世间约定成就的仅是言说,这是世俗本质。地、触等的坚硬、触知等特相是胜义本质。这里的概要是 - 若经分解,或以心遣除他法而如此了解者,这是世俗谛,如瓶、具支分之水等,与此相反则是胜义谛。为通达胜义谛,即为证得涅槃。
内,即内在。以主要支分,即以根本性。在"喜是苦的根本"等处,渴爱称为"喜"。在"战场上游行喜"等处是欢喜,所以说"渴爱,或欢喜"。
3. 以种类差别,即善、不善的这种差别。结合,这里应知包含因的意思,所以说"被结合"。被谁结合?意思是被注释者们。或者结合,即相应,与彼等有相同的相应性,仅由掌握彼等而被掌握,这是因为与彼等同一处的意思。在这个意思中,"以九句"是具格表示伴随,在前者是工具。也有"这些确实"的读法。在那里应知确实词是填充词,或表示确定。正是这些,即正是这些渴爱等,不是除此之外的其他。正好十八,不多不少。在第一种情况显示没有其他根本句,在第二种情况显示它们不多不少。
列举段注释完毕。
3. 解说段注释

4. Niddesavāre sāmaññatoti sādhāraṇato. Visesenāti asādhāraṇato. Padatthoti saddattho. Lakkhaṇanti sabhāvo. Kamoti anupubbī. Ettāvatāti ettakappamāṇabhāvo. Hetvādīti hetuphalabhūmiupanisāsabhāgavisabhāgalakkhaṇanayā. Visesato pana lakkhaṇanti sambandho.

Hārasaṅkhepavaṇṇanā

1.Yaṃ, bhikkhaveti ettha yanti paccattavacanaṃ, tañca sukhaṃ, somanassanti dvayena samānādhikaraṇanti katvā ‘‘assādīyatīti assādo, sukhaṃ, somanassañcā’’ti vuttaṃ. Sukhādivedanā viya manāpiyarūpādipi avītarāgassa assādetabbanti āha ‘‘evaṃ iṭṭhārammaṇampī’’ti. ‘‘Assādeti etāyāti vā assādo, taṇhā’’ti etena ‘‘ya’’nti hetuatthe nipātoti dasseti. Tatrāyamattho – yena hetunā pañcupādānakkhandhe paṭicca assādanīyabhāvena uppajjati sukhaṃ somanassaṃ, ayaṃ taṇhāsaṅkhāto assādo assādanakiriyāya kāraṇanti. Iti katvā ayamattho diṭṭhābhinandanādibhāvato vipallāsesupi sambhavatīti āha ‘‘evaṃ vipallāsāpī’’ti. Aniṭṭhampīti pi-saddena iṭṭhampīti yojetabbaṃ, anavasesā sāsavā dhammā idha ārammaṇaggahaṇena gahitāti āha ‘‘sabbesaṃ tebhūmakasaṅkhārāna’’nti.

Dukkhādukkhamasukhavedanānanti ettha dukkhasabhāvā eva adukkhamasukhā vedanā gahitā aniṭṭhārammaṇassa adhippetattā, na sukhasabhāvā. Yaṃ sandhāya vuttaṃ ‘‘yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti (ma. ni. 2.88; saṃ. ni. 

我来 译这段巴利文:
4. 在解说段中,一般性,即共通性。特殊性,即不共通性。词义,即语词的意思。特相,即自性。次第,即顺序。如此程度,即这样的数量性。因等,即因、果、地、近因、同分、异分、特相、方法。但特别是特相,这是关联。
关系摘要注释
1. "诸比丘,凡是"这里,"凡是"是主格语,它与"乐、喜"二者是同位语,因此说"享受即是享受,即乐与喜"。如乐等感受,对未离欲者,可意色等也是可享受的,所以说"如此可意所缘也是"。或者说"由此享受故为享受,即渴爱",由此显示"凡是"是表因义的不变词。这里的意思是 - 由于这个原因,缘于五取蕴而生起作为可享受性的乐、喜,这称为渴爱的享受是享受行为的原因。如此这个意思由于是见解欢喜等的本质,也存在于颠倒中,所以说"如此诸颠倒也"。不可意也,这里"也"字应当连结"可意也",由于取一切所缘,所以说"一切三界诸行"。
"苦、不苦不乐诸受"这里,由于意指不可意所缘,所取的只是苦性的不苦不乐受,不是乐性的。关于这点说:"大德,这个不苦不乐受,世尊说在寂静、殊胜的乐中"(中部二.八八;相应部)。

4.267). ‘‘Sukhapariyāyasabbhāvato’’ti iminā iṭṭhatāmattatopi lesena sattānaṃ ārammaṇassa assādanīyatā sambhavatīti dasseti.

Ādīnavo dosanissandanatāya doso, svāyaṃ pīḷanavuttiyā veditabboti āha ‘‘ādīnavo dukkhā vedanā, tissopi vā dukkhatā’’ti. Evaṃ dosatthataṃ ādīnavassa dassetvā idāni kapaṇatthataṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Yatoti yasmā dosakapaṇasabhāvattāti vuttaṃ hoti.

Nissaratīti vivitti, sabbasaṅkhāravivekoti attho. Sāmaññaniddesenāti nissaraṇasaddavacanīyatāsāmaññena. Purimānanti assādādīnavatānaṃ. Upāyo cātiādīsu ca-saddo padapūraṇamattanti katvā āha ‘‘pacchimānañcā’’ti, phalādīnanti attho. Tadantogadhabhedānanti ariyamaggapariyāpannavisesānaṃ.

Kāmabhavādīnanti ādi-saddena na rūpārūpabhavā eva gahitā, atha kho te ca saññībhavādayo ca ekavokārabhavādayo ca gahitā. Tenāha ‘‘tiṇṇaṃ tiṇṇaṃ bhavāna’’nti.

Yāvadeva anupādāparinibbānatthā bhagavato desanāti āha ‘‘nanu ca…pe… nipphādīyatī’’ti. ‘‘Vuttamevā’’ti iminā punaruttidosaṃ codeti. Itaro ‘‘saccameta’’nti anujānitvā ‘‘tañca kho’’tiādinā pariharati. ‘‘Paramparāyā’’ti etena ajjhattaṃ yonisomanasikāro viya na paratoghoso āsannakāraṇaṃ dhammādhigamassa dhammassa paccattaṃ vedanīyattāti dasseti. Tathā hi ‘‘akkhātāro tathāgatā, paṭipannā pamokkhanti, jhāyino mārabandhanā’’ti (dha. pa. 276) vuttaṃ. Tadadhigamakāraṇaṃ ariyamaggādhigamakāraṇaṃ siyā. Kiṃ pana tanti āha ‘‘sampattibhavahetū’’ti, tena carimattabhāvahetubhūtaṃ puññasampattiṃ vadati.

‘‘Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā’’ti idaṃ ariyamaggassa pubbabhāgapaṭipadāya phalabhāvasādhanaṃ. Yena hi vidhinā attānudiṭṭhisamugghāto, maccutaraṇañca siyā, so ‘‘eva’’nti iminā pakāsitoti. Attānudiṭṭhisamugghātamaccutaraṇānaṃ phalabhāve vattabbameva natthi.

‘‘Dhammo have’’ti pana gāthāyaṃ lokiyassa puññaphalassa vuttattā āha ‘‘idaṃ phala’’nti. Yaṃ nibbattetabbaṃ, taṃ phalaṃ. Yaṃ nibbattakaṃ, so upāyo. Ayamettha vinicchayo. Tenāha ‘‘etena nayenā’’tiādi. Upadhisampattīti attabhāvasobhā.

Visuddhīti ñāṇadassanavisuddhi adhippetāti āha – ‘‘etthāpi…pe… viññātu’’nti. ‘‘Yasmā panā’’tiādināpi tamevatthaṃ vacanantare pākaṭataraṃ karoti.

Sarūpato āgatāni ‘‘yato kho, bhikkhave, bhikkhu pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī’’tiādīsu (saṃ. ni. 3.26-28). Ekadesenaāgatāni ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato (saṃ. ni. 2.53), bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo (ma. ni. 1.117), saṅkhārānametaṃ nissaraṇaṃ, yadidaṃ nibbāna’’ntiādīsu (paṭi. ma. 1.24; 3.41). Na sarūpena āgatāni yathā sāmaññaphalasuttādīsu. Atthavasenāti assādetabbādiatthavasena. Na papañcitoti na vitthārito.



我来直译这段巴利文:
4.267. 通过"由于是乐的同义"这句话显示,即使仅仅是可意性的一点,众生对所缘的享受性也得以存在。
过患由于流出过失而为过失,这应当由逼迫作用而知,所以说"过患是苦受,或三种苦性"。如此显示了过患的过失性之后,现在为了显示其不幸性而说"或者"等。由于,这是说由于过失和不幸的自性。
出离即是远离,意思是远离一切行。以一般说明,即以出离词所表示的一般性。前者,即享受和过患。方便等中的"等"字仅是填充词,所以说"而后者",意思是果等。包含其中的差别,即包含在圣道中的诸差别。
欲有等,这里"等"字不仅包括色、无色有,而且也包括有想有等和一蕴有等。因此说"三三有"。
世尊的教说仅仅是为了无取般涅槃,所以说"难道不是...而成就"。通过"已说"这句话指出重复的过失。另一方面承认"这是真的"之后,以"但是"等来解答。通过"相续"这句话显示,由于法是各自体证的,所以像内在如理作意一样,不是从他闻是法证得的近因。因此说:"如来是宣说者,修行者将解脱,禅修者[脱离]魔的束缚"。那个证得的原因应当是圣道证得的原因。那是什么呢?说"具足有的因",由此说的是作为最后身体原因的功德具足。
"拔除我见,如此能度死"这是显示圣道前行道的果性。因为以这个方式拔除我见和度死,所以用"如此"来显示。对于我见拔除和度死的果性,根本无须再说。
但在"法确实"等偈中,由于说的是世间的功德果,所以说"这是果"。应当产生的是果,能产生的是方便。这是这里的判定。因此说"依此方式"等。蕴具足,即身体的庄严。
清净,是指智见清净,所以说:"在这里...应知"。通过"因为"等以不同说法使同样的意思更加明显。
直接出现的,如"诸比丘,当比丘如实了知五取蕴的集、灭、味、患、离"等。部分出现的,如"诸比丘,住于随观结缚诸法中的味,多苦多恼,这里过患更多,这是诸行的出离,即是涅槃"等。非直接出现的,如在沙门果经等中。以义,即以应享受等的意义。未广说,即未详述。

2.Esevanayoti atidesena viciyamānavacanaseso atidiṭṭho. Bhāvatthe tohi āha ‘‘vissajjitanti vissajjanā’’ti. Sutte āgataṃ na atthasaṃvaṇṇanāvasena aṭṭhakathāyaṃ āgatanti adhippāyo. Pucchānurūpatā idha pubbāparanti catubyūhapubbāparato imaṃ visesetvā dasseti. Pucchānusandhīti pucchāya vissajjanena anusandhānaṃ. Aṭṭhakathāyaṃ pana heṭṭhimadesanāya pucchānimittapavattauparidesanāya sambandho ‘‘pucchānusandhī’’ti vuttaṃ. Pubbāpekkhanti pucchitavissajjitapadāpekkhaṃ. ‘‘Suttassā’’ti vā iminā pucchāvissajjanāanugītiyo ṭhapetvā seso vicayahārapadattho saṅgahitoti padassāpi saṅgaho veditabbo. Imasmiṃ pakkhe gāthāyaṃ ca-saddo padapūraṇamatte daṭṭhabbo.

‘‘Cakkhu anicca’’nti puṭṭhe ‘‘āma, cakkhu aniccamevā’’ti ekantato vissajjanaṃ ekaṃsabyākaraṇaṃ. ‘‘Aññindriyaṃ bhāvetabbaṃ, sacchikātabbañcā’’ti puṭṭhe ‘‘maggapariyāpannaṃ bhāvetabbaṃ, phalapariyāpannaṃ sacchikātabba’’nti vibhajitvā vissajjanaṃ vibhajjabyākaraṇaṃ. ‘‘Aññindriyaṃ kusala’’nti puṭṭhe ‘‘kiṃ anavajjaṭṭho kusalaṭṭho, udāhu sukhavipākaṭṭho’’ti paṭipucchitvā vissajjanaṃ paṭipucchābyākaraṇaṃ. ‘‘Sassato attā, asassato vā’’ti vutte ‘‘abyākatameta’’ntiādinā avissajjanaṃ ṭhapanaṃ. ‘‘Kiṃ panete kusalāti vā dhammāti vā ekatthā, udāhu nānatthā’’ti idaṃ pucchanaṃ sāvasesaṃ. Vissajjanassa pana sāvasesatā veneyyajjhāsayavasena desanāyaṃ veditabbā. Appāṭihīrakaṃ sauttaraṃ. Sappāṭihīrakaṃ niruttaraṃ. Sesaṃ vicayahāraniddese suviññeyyameva.

Ettha ca assādo assādahetu yāva āṇattihetūti evaṃ hetūnampi assādādayo veditabbā. Tattha saṅkhepato sukhasukhapaccayalakkhaṇo assādo, so visesato saggasampattiyā dīpetabbo. Sā hi tassa ukkaṃso, sesā panettha bhavasampatti tadanvāyikā veditabbā. Tassa hetu dānamayaṃ, sīlamayañca puññakiriyavatthu. Dukkhadukkhapaccayalakkhaṇo ādīnavo. Vipariṇāmasaṅkhāradukkhatānaṃ tadavarodhato vaṭṭadukkhassāpi ettha saṅgaho. Visesato pana kāmānaṃ okāroti daṭṭhabbo, svāyaṃ saṃkilesavatthunā, ittarapaccupaṭṭhānatādīhi ca vibhāvetabbo, tassa hetu dasa akusalakammapathā. Nekkhammaṃ nissaraṇaṃ, tassa hetu yathārahaṃ tadanucchavikā pubbabhāgappaṭipadā. Phalaṃ desanāphalameva, tassa hetu desanā. Upāyo yathāvuttaupāyova, tassa hetu cattāri cakkāni. Āṇatti upadeso, tassa rāgaggiādīhi lokassa ādittatā, satthu mahākaruṇāyogo ca hetu.

Tathā catūsu ariyasaccesu samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇaṃ, maggo vā upāyo, tadupadeso āṇatti, anupādisesā nibbānadhātu phalaṃ. Iti anupubbakathāya saddhiṃ buddhānaṃ sāmukkaṃsikāya dhammadesanāya niddhāraṇabhāvena vicayo veditabbo. Padassa padatthasambandho hetu. So hi tassa pavattinimittaṃ, pañhassa ñātukāmatā, kathekukāmatā ca. Adiṭṭhajotanādīnañhi catunnaṃ ñātukāmatā, itarassa itarā. Vissajjanassa pañho hetu. Evaṃ sesānampi yathārahaṃ vattabbaṃ.



我来直译这段巴利文:
2. 同一方法,即通过类推而查究的语词剩余被看到。由于-to是表示状态义,所以说"回答即是回答"。意思是出现在经中,不是以义理注释方式出现在注释书中。问题相应性,这里通过四种布列的前后来区分显示此前后。问答相连,即问题与回答的连结。但在注释书中说,下面的教说由问题原因而生起的上面的教说的关联称为"问答相连"。前观察,即观察所问所答之句。或者通过"经的",由此除了问答和随诵外,其余查究关系句义都被摄取,句的摄取也应当了知。在这种情况下,偈颂中的"及"字应当视为仅是填充词。
当问"眼是无常"时,回答"是的,眼确实是无常",这种一向性的回答是决定解答。当问"应当修习知根,应当证知"时,回答"属于道的应当修习,属于果的应当证知",这种分别回答是分别解答。当问"知根是善"时,反问"善的意思是无过失义还是有乐果义",这种反问后回答是反问解答。当说"我是常还是无常"时,以"这是无记"等不回答,这是保留。"这些是善或是法,是同义还是异义",这是有余问。但回答的有余性应当依所化众生意乐而在教说中了知。无证是有上。有证是无上。其余在查究关系解说中很容易理解。
这里应当了知从享受到享受因乃至教诫因等也是诸因。其中简要来说,享受是以乐及乐因为相,它特别应当以天界具足来说明。因为那是它的最高,其余在此的有具足应当了知是随顺于此。它的因是布施所成和持戒所成的功德事。过患是以苦及苦因为相。由于包含轮回苦的变易苦和行苦,所以也摄取轮回苦。但特别应当视为欲的低劣,这应当以杂染事、短暂现行等来显示,它的因是十不善业道。出离是出离,它的因是相应的前分行道。果只是教说果,它的因是教说。方便就是如前所说的方便,它的因是四轮。教诫是指导,它的因是世间为贪火等所烧及导师具足大悲。
同样在四圣谛中,集是享受,苦是过患,道与灭是出离,或者道是方便,对它的指导是教诫,无余涅槃界是果。如此应当了知查究是佛陀随顺说和殊胜法教说的抉择。句的句义关联是因。因为那是它的生起因,是问题的欲知和欲说。因为未见照明等四种是欲知,其他是其他。问题是回答的因。其余也应当如此相应地说。

3.Byañjanatthānaṃ yuttāyuttaparikkhāti byañjanaggahaṇena padaṃ gahitaṃ, atthaggahaṇena pañhādīhi saddhiṃ assādādayo gahitā. Vicayahārapadatthā eva hi yuttāyuttādivisesasahitā yuttihārādīnaṃ padatthā. Tathā hi padaṭṭhānapadaṭṭhānikabhāvavisiṭṭhā teyeva padaṭṭhānahārassa padatthā. Lakkhaṇalakkhitabbatāvisiṭṭhā, niddhāritā ca lakkhaṇahārassa, nibbacanādivibhāvanāvisiṭṭhā catubyūhahārassa, sabhāgadhammavasena, visabhāgadhammavasena ca āvaṭṭanavisiṭṭhā āvaṭṭahārassa, bhūmivibhāgādivisiṭṭhā vibhattihārassa, paṭipakkhato parivattanavisiṭṭhā parivattanahārassa, pariyāyavevacanavisiṭṭhā vevacanahārassa, pabhavādipaññāpanavisiṭṭhā paññattihārassa, khandhādimukhehi otaraṇavisiṭṭhā otaraṇahārassa, padapadatthapañhārambhasodhanavisiṭṭhā sodhanahārassa, sāmaññavisesaniddhāraṇavisiṭṭhā adhiṭṭhānahārassa, paccayadhammehi parikkharaṇavisiṭṭhā parikkhārahārassa, pahātabbabhāvetabbatāniddhāraṇavisiṭṭhā samāropanahārassa padatthā. ‘‘Byañjanassa sabhāvaniruttitā, atthassa suttādīhi avilomanaṃ yuttabhāvo’’ti iminā asabhāvaniruttitā, suttādīhi vilomanañca ayuttabhāvoti dīpeti, tena yuttāyuttīnaṃ hetuṃ dasseti.

4.Yonisomanasikārādīti ādisaddena saddhammassavanasappurisūpanissayādisādhāraṇaṃ, asādhāraṇañca deyyapaṭiggāhakādiṃ saṅgaṇhāti. Sambhavatoti yathārahaṃ tassa dhammassa anurūpaṃ. Yāva sabbadhammāti ettha sabbaṃ nāma padesasabbaṃ, na sabbasabbanti. Ayañhi sabbasaddo yathā paṭhamavikappe sutte āgatadhammavasena padesavisayo, evaṃ dutiyavikappe padaṭṭhānapadaṭṭhānikaniddhāraṇena taṃtaṃpakaraṇaparicchinnadhammaggahaṇato padesavisayo eva, na anavasesadhammavisayoti. Suttāgatadhammānaṃ yāni padaṭṭhānāni, tesañca yānīti evaṃ kāraṇaparamparāniddhāraṇalakkhaṇo padaṭṭhānahāro, parikkhārahāro pana suttāgatadhammānaṃ taṃtaṃpaccayuppannānaṃ paṭihetupaccayatāvisesavibhāvanalakkhaṇoti satipi kāraṇavicāraṇabhāve ayaṃ padaṭṭhānahāraparikkhārahārānaṃ viseso.

5. Yathā ‘‘samānādhikaraṇasamānapade’’tiādīsu ekasaddassa attho samānasaddo, evaṃ ekarasaṭṭhena bhāvanā ‘‘ekuppādā’’tiādīsu (kathā. 473) viya ekalakkhaṇāti ettha ekasaddo samānatthoti āha ‘‘samānalakkhaṇā’’ti. Saṃvaṇṇanāvasenāti ettha kammatthe ana-saddo, saṃvaṇṇetabbatāvasenāti attho. Lakkhaṇāti upalakkhaṇā. ‘‘Nānattakāyanānattasaññino (dī. ni. 3.341, 357, 359; a. ni. 9.24), nānattasaññānaṃ amanasikārā’’tiādīsu sahacāritā daṭṭhabbā. Saññāsahagatā hi dhammā tattha saññāggahaṇena gahitā. ‘‘Dadaṃ mittāni ganthatī’’tiādīsu (saṃ. ni. 1.246; su. ni. 189) samānakiccatā. Piyavacanatthacariyā samānattatāpi hi tattha mittaganthanakiccena samānakiccā gayhanti saṅgahavatthubhāvato. ‘‘Phassapaccayā vedanā’’tiādīsu (ma. ni. 3.126; saṃ. ni. 2.1, 39; mahāva. 1; vibha. 225; udā. 1; netti. 24) samānahetutā. Yathā hi phasso vedanāya, evaṃ saññādīnampi sahajātādinā paccayo hoti evāti tepi samānahetutāya vuttā eva honti. Tathā hi vuttaṃ ‘‘tajjāmanoviññāṇadhātusamphassajā cetanā’’ti (dha. sa. 5), ‘‘phuṭṭho sañjānāti, phuṭṭho cetetī’’tiādi (saṃ. ni. 4.93). Evaṃ ‘‘taṇhāpaccayā upādāna’’nti (ma. ni. 3.126; saṃ. ni. 

我来直译这段巴利文:
3. 文字义理上的适当与不适当的察考。通过文字的把握，把握了词，通过义理的把握，与问题等一起把握了享受等。查究关系的词义本身就是与适当与不适当等差别俱的。这样，词的位置与被位置的特别者，仅仅是词位置关系的词义。有别于特相与可标示性，确定了特相关系的词义；有别于语源等显示，确定了四种布列关系的词义；依同类法的状态，依不同类法的状态，有别于转变，确定了转变关系的词义；有别于界限划分等，确定了语形变化关系的词义；从对治面有别于转换，确定了转换关系的词义；有别于同义轮转，确定了同义关系的词义；有别于生起等安立，确定了安立关系的词义；从蕴等面门进入，确定了进入关系的词义；有别于词与词义的问题开端净化，确定了净化关系的词义；有别于通性与别性的确定，确定了决定关系的词义；依缘法而修饰，确定了修饰关系的词义；有别于应断应修的确定，确定了摄取关系的词义。"文字的自性语源，义理不违背经等是适当"，通过此句显示非自性语源，违背经等是不适当，由此显示适当与不适当的因。
4. "如理作意"等，"等"字包括正法听闻、善士依止等共通的和不共通的，如善于接受布施等。"得以成就"即相应地顺应那个法。"乃至一切法"中，一切是部分的一切，非绝对的一切。这个"一切"字，如初分类在经中出现的法的状态是部分范围，同样在第二分类中，通过词的位置和被位置的确定，以各自论述所限定的法的把握，也仅是部分范围，非无余法的范围。经中所得法的词位，及其因果系列的确定，这是词位关系；但修饰关系是经中所得法的各自缘起的因缘特别显示，虽有因果考察，但这是词位关系和修饰关系的差别。
5. 如在"同一依处同一词"等中，一个词的义是同一词，同样，以一味性，修习如"一起生"等，是一特相，这里"一"字是同义，所以说"同一特相"。以赞美方式，这里的ana词是在业用中，意思是应当赞美。特相即是上特相。在"各异身各异想"等中应当视为相随。因为在那里，与想俱的法由想的把握而被把握。在"给予朋友系缚"等中是同一作用。因为以朋友系缚作用，由摄持事的缘故而被把握。在"触缘受"等中是同一因。如触缘受，同样，想等也以俱生等缘，所以说它们也是同一因。如是说："由彼意识界触生的意志"，"被触即了知，被触即思"等。同样，"渴爱缘取"等。

2.1, 39; mahāva. 1; vibha. 225; udā. 1; netti. 24) evamādipi udāharitabbaṃ. ‘‘Avijjāpaccayā saṅkhārā’’tiādīsu (ma. ni. 3.126; saṃ. ni. 2.1, 39; mahāva. 1; vibha. 225; udā. 1; netti. 24) samānaphalatā daṭṭhabbā. Yathā hi saṅkhārā avijjāya phalaṃ, evaṃ taṇhupādādīnampīti tepi tattha gahitāva honti. Tenāha ‘‘purimakammabhavasmiṃ moho avijjā āyūhanā saṅkhārā nikanti taṇhā upagamanaṃ upādāna’’nti. ‘‘Rūpaṃ assādeti abhinandati , taṃ ārabbha rāgo uppajjatī’’ti (paṭṭhā. 1.1.424) vutte taṃsampayuttā vedanādayo vuttā eva honti samānārammaṇabhāvato. Na hi tehi vinā tassa uppatti atthi. Evamādīhīti ettha ādisaddena atthappakaraṇaliṅgasaddantarasannidhānasāmatthiyādīnampi saṅgaho daṭṭhabbo. Atthādivasenapi hi sutte avuttānampi vuttānaṃ viya niddhāraṇaṃ sambhavatīti. Vuttappakārenāti ‘‘vadhakaṭṭhena ekalakkhaṇānī’’tiādinā pāḷiyaṃ, ‘‘sahacāritā’’tiādinā aṭṭhakathāyañca vuttena pakārena.

6. ‘‘Phusanaṭṭhena phasso’’tiādinā niddhāretvā vacanaṃ nibbacanaṃ, taṃ pana padasseva, na vākyassāti āha ‘‘padanibbacana’’nti. Adhippāyanidānānipettha byañjanamukheneva niddhāretabbāni. Nibbacanapubbāparasandhīsu vattabbameva natthīti āha ‘‘visesato byañjanadvāreneva atthapariyesanā’’ti. Pavattinimittaṃ ajjhāsayādi.

7.‘‘Padaṭṭhāne’’ti idaṃ sutte āgatadhammānaṃ kāraṇabhūtepi dhamme niddhāretvā sabhāgato, visabhāgato ca āvaṭṭanaṃ kātabbanti dassanatthaṃ vuttaṃ, na tantivasena. Tasmā padaṭṭhānaniddhāraṇāya vināpi āvaṭṭanaṃ yuttamevāti siddhaṃ hoti. Padassa vā saddapavattiṭṭhānaṃ padaṭṭhānaṃ padattho. Etasmiṃ pakkhe ‘‘ārambhatha nikkamathāti (saṃ. ni. 1.185; netti. 29; peṭako. 38; mi. pa. 5.1.4) vīriyassa padaṭṭhāna’’nti (netti. 29) ettha yvāyamārambhadhātuādiko attho vutto, taṃ vīriyasaddassa pavattiṭṭhānaṃ vīriyasaddābhidheyyo atthoti evamattho veditabbo. Sesesupi eseva nayo. Sesakaṃ nāmagahitato itaraṃ, taṃ pana tassa paṭipakkhabhūtaṃ vā siyā, aññaṃ vāti āha ‘‘visabhāgatāya aggahaṇena vā’’ti. Saṃvaṇṇanāya yojentoti yathāvuttavisabhāgadhammaniddhāraṇabhūtena atthakathanena pāḷiyaṃ yojento. Tenāha ‘‘desana’’nti. ‘‘Paṭipakkhe’’ti idaṃ nidassanamattaṃ daṭṭhabbaṃ sabhāgadhammavasenapi āvaṭṭanassa icchitattā.

8.Nāmavasenāti sādhāraṇanāmavasena. Pāḷiyaṃ pana ‘‘micchattaniyatānaṃ sattānaṃ, aniyatānañca sattānaṃ dassanapahātabbā kilesā sādhāraṇā’’tiāgatattā (netti. 34) ‘‘dassanapahātabbādināmavasenā’’ti vuttaṃ. Vatthuvasenāti sattasantānavasena. So hi dhammānaṃ pavattiṭṭhānatāya idha ‘‘vatthū’’ti adhippeto. Tenāha – ‘‘puthujjanassa, sotāpannassa ca kāmarāgabyāpādā sādhāraṇā’’tiādi (netti. 34). Vuttavipariyāyenāti nāmato, vatthuto ca āveṇikatāya. Taṃtaṃmaggaphalaṭṭhānañhi taṃtaṃmaggaphalaṭṭhatā, bhabbānaṃ bhabbatā, abhabbānaṃ abhabbatā asādhāraṇā.

9.‘‘Bhāvite’’ti idaṃ bhāvanākiriyāya upalakkhaṇaṃ, na ettha kālavacanicchāti āha ‘‘bhāvetabbeti attho’’ti. Bhāvanā cettha āsevanāti, kusalasaddopi anavajjaṭṭhoti veditabbo . Paṭipakkhatoti vipakkhato. Visadisūdāharaṇena byatirekato yathādhippetadhammappatiṭṭhānā hesā.

10.Padatthassāti padābhidheyyassa atthassa, sabhāvadhammassa vā.



我来把这段巴利文翻译得更通俗易懂一些:
如在"渴爱缘取"等经文中也应当这样举例。在"无明缘行"等处应当看到同一果性。因为如同诸行是无明之果,同样渴爱、取等也是,所以它们也都包含在其中。因此说"前世业有中的愚痴是无明,造作是行,欲求是渴爱,趣向是取"。当说"享受色、喜悦色,缘此生起贪欲"时,与此相应的受等也都已经说了,因为是同一所缘。离开它们是不可能有生起的。如此等,这里"等"字也应当视为包括义理、上下文、词性、其他词的邻近、作用等。因为依义理等,即使经中未说的,也可能像已说的一样被确定。如所说方式,即依照在圣典中说的"以杀害义为同一特相"等,在注释书中说的"相随"等方式。
"以触知义为触"等的确定说明是语源解释,而这只是针对词,不是针对句,所以说"词的语源解释"。这里的意趣和缘由也应当仅从文字方面来确定。在语源解释的前后连接中没什么可说的,所以说"特别是通过文字门寻求义理"。生起原因是意乐等。
"在词位"这是为了显示:对经中出现的法的因性诸法进行确定后,应当从同类和异类方面作转变,不是依文句而说。因此即使没有词位的确定也可以作转变。或者词的语音生起处是词位,即词义。在这种情况下,"发奋努力是精进的词位"中,凡是说到的发奋等义,应当了知是精进一词的生起处,是精进词所表述的义。其余也是这个道理。余事是除了所取之外的其他,这或是它的对立面,或是其他,所以说"以异类性或不取"。以注释连结,即以作为确定异类法的义理说明来连结圣典。因此说"教说"。"在对立面"这只是举例说明,因为也允许依同类法作转变。
以名称,即以共通名称。但在圣典中说:"邪性定者和不定者的见所断烦恼是共通的",所以说"以见所断等名称"。以事,即以有情相续。因为这里意指它是诸法的生起处,所以是"事"。因此说:"凡夫与预流者的欲贪、瞋恚是共通的"等。与所说相反,即以名称和事的不共通性。因为各自道果位的各自道果性,应证者的应证性,不应证者的不应证性是不共通的。
"已修"这是修习行为的标示,这里不要求说时间,所以说"意思是应修"。这里的修习应当了知是数数修习,善字是无过失义。从对治,即从对立面。通过不同的譬喻来显示所要说的法的确立。
词义,即词所表述的义理,或自性法。

11.

Nikkhepo desanā. Pabhavo samudayo.

12.‘‘Avuttānampi saṅgaho’’ti iminā avuttasamuccayattho ca-saddoti dasseti.

13.‘‘Gāthāruḷhe’’ti iminā pāḷiāgatova pañho veditabbo, na itaroti dasseti. Tenāha ‘‘buddhādīhi byākate’’ti. Tassa atthassāti āraddhassa atthassa, tena ārambhasodhanassa visayamāha. Ettha ca atthadvāreneva padapucchāsodhanampi karīyatīti puna ‘‘tassa atthassā’’ti vuttaṃ. Atha vā vissajjitamhīti vissajjane. Vissajjanasodhanena hi pañhāsodhanaṃ. Pañheti pucchāyaṃ. Gāthāyanti upalakkhaṇaṃ, tena gāthāyaṃ, suttageyyādīsu cāti vuttaṃ hoti. Yamārabbhāti yaṃ sīlādimārabbha gāthādīsu desitaṃ, tasmiṃ ārambheti attho. Pucchitāti pucchākārinī, ‘‘kā ettha padasuddhi, kā pañhāsuddhi, kā ārambhasuddhī’’ti evaṃ pucchākārinī pucchaṃ katvā pavattitā suddhāsuddhaparikkhāti yojanā.

14.Na vikappayitabbāti yathā loke ‘‘jāti sāmaññaṃ, bhedo sāmaññaṃ, sambandho sāmañña’’ntiādinā sāmaññaṃ jātiādiṃ, tabbidhurañca visesaṃ vikappenti parikappenti, evaṃ na vikappayitabbāti attho. Yadā yo kālaviseso ‘‘sve’’ti laddhavohāro, tadā so taṃdivasātikkame ‘‘ajjā’’ti, puna taṃdivasātikkame ‘‘hiyyo’’ti voharīyatīti anavaṭṭhitasabhāvā ete kālavisesā. Disāyapi ‘‘ekaṃ avadhiṃ apekkhitvā puratthimā disā, tato aññaṃ apekkhitvā pacchimā nāma hotī’’tiādinā anavaṭṭhitasabhāvatā veditabbā. Jātiādiapekkhāyāti jātiādidukkhavisesāpekkhāya. Saccāpekkhāyāti saccasāmaññāpekkhāya. ‘‘Taṇhā’’ti vuccamānaṃ kāmataṇhādiapekkhāya sāmaññampi samānaṃ saccāpekkhāya viseso hotīti evamādiṃ sandhāyāha ‘‘esa nayo samudayādīsupī’’ti.

16.Etthāti etasmiṃ buddhavacane. Tenāha ‘‘sikkhattayasaṅkhātassā’’tiādi. Yathārutaṃ yathākathitaṃ saddato adhigataṃ niddhāritaṃ, na atthappakaraṇaliṅgasaddantarasannidhānādippamāṇantarādhigataṃ . ‘‘Atthato dassitā’’ti idaṃ yasmiṃ sutte bhāvanāva kathitā, na pahānaṃ, taṃ sandhāya vuttaṃ.

Nayasaṅkhepavaṇṇanā

17.Taṇhāvijjāhi karaṇabhūtāhi. Saṃkileso pakkho etassāti saṃkilesapakkho, saṃkilesapakkhiko suttattho, tassa nayanalakkhaṇoti yojanā. Vodānapakkhassa suttatthassāti sambandho. Vuṭṭhānagāminiyā, balavavipassanāya ca dukkhādīsu pariññeyyatādīni maggānuguṇo gahaṇākāro anugāhaṇanayo. Yadi evaṃ kathaṃ nayoti āha ‘‘tassa panā’’tiādi. Tattha ‘‘nayavohāro’’ti iminā nayādhiṭṭhānaṃ nayoti vuttanti dasseti.

18.Bādhakādibhāvatoti bādhakapabhavasantiniyyānabhāvato. Aññathābhāvābhāvenāti abādhakaappabhavaasanti aniyyānabhāvābhāvena. Saccasabhāvattāti amusāsabhāvattā. Avisaṃvādanatoti ariyasabhāvādibhāvassa na visaṃvādanato ekantikattāti attho.

19.Saṃkiliṭṭhadhammāti saṃkilesasamannāgatā dhammā saddhammanayakovidāti saccapaṭiccasamuppādādidhammanayakusalā, ekattādinayakusalā vā.

20.Atthavissajjanesūti ‘‘ime dhammā kusalā’’tiādinā (dha. sa. 1) sutte katapañhavissajjanesu ceva aṭṭhakathāya kataatthasaṃvaṇṇanāsu ca. ‘‘Vodāniyā’’ti iminā anavajjadhammā idha kusalāti adhippetā, na sukhavipākāti dasseti. Tassa tassa atthanayassa yojanatthaṃ manasā volokayateti yojanā.



我将继续为您翻译这段巴利文:
11. 遣除是阐说。生起是集。
12. "未说者的汇集"这句话是要显示ca词也包括未说的集合义。
13. "在诗颂中"这句是要显示只应当理解圣典中已有的问题,而非其他。因此说"由佛等阐说"。对于那个义理,即已开始的义理,阐明其开端净化的范围。在此,仅仅通过义理之门也进行词问题的净化,所以又说"对于那个义理"。或者,在已解答处,即在解答。通过解答的净化来净化问题。问题即是询问。诗颂是标记,因此在诗颂中,在经、歌等中都已经说了。所依者,即依止戒等在诗颂等中所宣说的。询问者,即询问方式,如"在此何处有词的净化,何处有问题的净化,何处有开端的净化"等询问方式,提出询问并进行了清净与不清净的考察的安排。
14. 不应当分别,即不像世间常说"生类是共相,差别是共相,关系是共相"等,对共相如生类等,以及与之相异的特殊性进行分别、构想。当某个时间差别如"明天"已获得语言表达时,超过那一天则说"今天",再超过则说"昨天",这些时间差别是没有固定本性的。在方向上也应当了知其无固定本性,如"依一个界限,东方是这个,依另一个界限则称为西方"等。依生类等的考虑,即依生类等苦的特殊性的考虑。依真谛的考虑,即依真谛共相的考虑。当说"渴爱"时,依欲渴爱等的考虑,其共相也与依真谛的考虑有特殊性。诸如此类,是为了说明"在集等处也是如此"。
16. 在此,即在佛语中。因此说"三学所摄"等。如其所听闻,如其所说,从语言上获得、确定,而非依义理、文体、语词间的邻近等其他量度获得。"从义理上显示"这句,是针对在某经中只说明修习,而非断除,而说的。
论要略的解释
17. 以渴爱、无明作为造作因。染污是这一方面,所以是染污方面,即染污方面的经文义理,其导引特相如此安排。与清净方面的经文义理有关。出离道、有力的观察在苦等处应当遍知等,随顺于道的把握方式是随顺把握之道。如果如此,那么如何呢?因此说"对于这个"等。在此,"道的语言"是要显示道作为道的基础。
18. 障碍等状态,即障碍、生起、安止、出离的状态。以非其他的状态,即非障碍、非生起、非安止、非出离的状态。真谛本性,即非虚妄本性。不相违,即不违背圣者本性等状态的不相违。
19. 染污法,即与染污相应的法,善于了知道的方式,或善于了知真谛缘起等法的方式,或善于了知一体等方式。
20. 在义理的解答中,即在"这些法是善的"等经的问题解答,以及注释书中对义理的赞美解释。"可清净"这句是要显示此处意指无过失的法是善的,而非善的苦报。为了安排每一义理方式的义理,以意观察。

21. Yadi karaṇabhūtaṃ, kathaṃ tassa atthantarābhāvoti āha ‘‘yena hī’’tiādi. Disābhūtadhammānaṃ volokayanasamānayanabhāvato vohārabhūto, kammabhūto ca nayo, na nandiyāvaṭṭādayo viya atthabhūtoti ‘‘vohāranayo, kammanayo’’ti ca vuccati.

Dvādasapadavaṇṇanā

23.Apariyosite padeti uccāraṇavelāyaṃ pade asamatte, vippakateti attho. Pariyosite hi ‘‘pada’’ntve samaññā siyā, na ‘‘akkhara’’nti adhippāyo. Padassa vevacanatāya atthavasena pariyāyaṃ kharantaṃ sañcarantaṃ viya hoti, na evaṃ vaṇṇo avevacanattāti āha pariyāyavasena akkharaṇato’’ti. Na hi vaṇṇassa pariyāyo vijjatī’’ti idaṃ akārādivaṇṇavisesaṃ sandhāya vadati, na vaṇṇasāmaññaṃ. Tassa hi vaṇṇo akkharanti pariyāyo vutto evāti.

Akkharasaddassa atthaṃ vatvā tappasaṅgena vaṇṇasaddassapi vattuṃ ‘‘kenaṭṭhena vaṇṇo’’tiādimāha. Tattha nanu padena, vākyena vā attho saṃvaṇṇīyati, na akkharenāti codanaṃ manasi katvā āha ‘‘vaṇṇo eva hī’’tiādi. Padādibhāvenāti padavākyabhāvena. Yathāsambandhanti yathāsaṅketaṃ. Ayaṃ-saddo imassatthassa vācako, ayaṃ attho imassa saddassa vacanīyoti yathāgahitasaṅketānurūpaṃ saddatthānaṃ vācakavacanīyabhāvo. Atha vā yvāyaṃ saddatthānaṃ aññamaññaṃ avinābhāvo, so sambandho. Tadanurūpaṃ ekakkharaṃ nāmapadaṃ ‘‘mā evaṃ maññasī’’tiādīsu mā-kārādi. Kecīti abhayagirivāsino. Te hi abhidhammadesanaṃ ‘‘manasādesanā’’ti vadanti, yato rāhulācariyo ‘‘visuddhakaruṇānaṃ manasādesanā vācāya akkharaṇato akkharasaññitā’’ti āha.

Satvappadhānanti drabyappadhānaṃ. Nāmapade hi drabyamāvibhūtarūpaṃ, kiriyā anāvibhūtarūpā yathā ‘‘phasso’’ti (ma. ni. 3.126; saṃ. ni. 2.1, 39; mahāva. 1; vibha. 225; udā. 1; netti. 24). Ākhyātapade pana kiriyā āvibhūtarūpā, drabyamanāvibhūtarūpaṃ yathā ‘‘phusatī’’ti. Tena nesaṃ satvakiriyāppadhānatā vuttā. Kiriyāvisesaggahaṇanimittanti kiriyāvisesāvabodhahetu kiriyāvisesadīpanato, yathā ‘‘cirappavāsi’’nti (dha. pa. 219) ettha pa-saddo vasanakiriyāya viyogavisiṭṭhataṃ dīpeti. ‘‘Evaṃ manasi karotha, mā evaṃ manasākatthā’’tiādīsu kiriyāvisesassa jotako evaṃ-saddo. ‘‘Evaṃsīlā (dī. ni. 3.142) evaṃdhammā’’tiādīsu (dī. ni. 2.13; ma. ni. 3. 198; saṃ. ni. 

我将继续为您翻译这段巴利文:
21. 如果是造作因,那么它怎么会没有其他义理呢?因此说"以什么"等。由于方向性法的观察和比较的性质,道是语言的,也是业的,不像难陀旋转等是义理,所以说"语言道、业道"。
十二支分的解释
23. 未完成的词,即在发音时刻词未完成,意思是未完备。因为在完成时,有"词"的称呼,而非"字母"的意图。由于词的同义性,依义理方面如同流动穿行,但字母并非同义,所以说"依方面流动字母"。"字母并无方面"这句是针对从阿等特殊字母说的,非字母的共相。因为已经说过字母就是词。
在说明字母词的义理后,顺便说明字母词,因此说"以何义字母"等。在此,有人质疑:是否仅以词或句子来赞美义理,而非字母?因此说"实际上字母"等。以词等的性质,即词句的性质。按照约定,即按照约定。"这"这个词是这个义理的表达者,"这个义理"是这个词应当说明的,即按照已把握的约定,词义的表达和应说明性质。或者,词义之间的不可分离性,即为关系。按此相应,如一字名词如"mā"等在"不要这样想"等处。某些人,即阿婆耶祇利住处的人。他们说阿毗达摩的教说是"意的教说",因为罗睺罗阿阇梨说:"清净悲心者的意的教说,由于以语言字母表达,所以称为字母"。
以有情为主,即以实体为主。在名词中,实体是明显显现的形态,如"触"。在动词中,行为是明显显现的形态,实体是不明显的,如"触"。因此说明它们以有情行为为主。以特殊行为的把握为因,即为了了解特殊行为的显示,如"长期远行"中,前缀"pa"显示离开行为的特殊性。在"这样思考,不要这样思考"等处,"这"字显示行为的特殊性。在"如是性","如是法"等处...

5.378) satvavisesassa. Evaṃ sesanipātapadānampīti adhippāyo. Tenāha ‘‘kiriyāya…pe… nipātapada’’nti.

Saṅkhepato vuttaṃ, kiṃ pana tanti āha ‘‘padābhihita’’nti. Atha vā saṅkhepato vuttaṃ, yo akkharehi saṅkāsitoti vuccati. Padābhihitaṃ padehi kathitaṃ, yo padehi pakāsitoti vuccati. Tadubhayaṃ, yadi padasamudāyo vākyaṃ, tassa ko paricchedo. Yāvatā adhippetatthapariyosānaṃ, tāvatā ekavākyantipi vadanti, bahūpettha pakāre vaṇṇenti. Kiṃ tehi, sākhyātaṃ sābyayaṃ sakārakaṃ savisesanaṃ ‘‘vākya’’nti daṭṭhabbaṃ. Nanu ca padenapi attho byañjīyatīti codanaṃ manasi katvā āha ‘‘padamattasavanepi hī’’tiādi. Ākāresu vākyavibhāgesu abhihitaṃ kathitaṃ nibbacanaṃ ākārābhihitaṃ nibbacanaṃ. ‘‘Abhihitanti ca pāḷiāgata’’nti vadanti.

‘‘Nibbānaṃ maggati, nibbānatthikehi vā maggīyati, kilese vā mārento gacchatīti maggo’’tiādinā (dha. sa. aṭṭha. 16) nibbacanānaṃ vitthāro. Taṃniddesakathanattā niddesoti imamatthamāha ‘‘nibbacanavitthāro niravasesadesanattā niddeso’’ti. Padehīti vākyāvayavabhūtehi, vākyato vibhajjamānehi vā ākhyātādipadehi. Tenāha ‘‘vākyassa vibhāgo’’ti, tathā cāha ‘‘apariyosite’’tiādi. Apare pana ‘‘pakatipaccayalopādesādivasena akkharavibhāgo ākāro, niruttinayena padavibhāgo nibbacanaṃ, vākyavibhāgo niddeso. Vaṇṇapadavākyāni hi avibhattāni, vibhattāni ca cha byañjanapadānī’’ti vadanti. Chaṭṭhaṃ vacananti chaṭṭhaṃ padaṃ. Kātabbanti ‘‘akkharaṃ padaṃ byañjanaṃ ākāro tatheva nirutti niddeso chaṭṭhavacana’’nti gāthāyaṃ evaṃ kattabbaṃ, saṃvaṇṇanāvasena vā ākārapadaṃ catutthaṃ kātabbanti attho. Sabbo saddavohāro vibhattehi, avibhattehi ca akkharapadavākyeheva, tadaññappakāro natthīti āha ‘‘yānimānī’’tiādi.

24.Kāsanāsaddo kammatthoti dassetuṃ ‘‘kāsīyatī’’tiādi vuttaṃ. Padehi tāva atthassa saṅkāsanā, pakāsanā ca hotu, padāvadhikāpi saṃvaṇṇanā icchitāti akkharehi pana kathanti āha ‘‘akkharehi suyyamānehī’’tiādi. Padatthasampaṭipattīti padābhidheyyaatthāvabodho. ‘‘Akkharehi saṅkāsetī’’tiādinā akkharakaraṇaṃ saṅkāsanabhūtaṃ ugghaṭanakiriyaṃ vadantena yathāvutto attho sādhitoti dassetuṃ ‘‘tathā hī’’tiādi vuttaṃ.

Vibhajanuttānīkammapaññattīti ekattaniddeso samāhāroti ayaṃ dvandasamāso. Ubhayenāti ‘‘vivaraṇā, vibhajanā’’ti iminā dvayena. Etehīti ettha eva-kāro luttaniddiṭṭhoti āha ‘‘etehi evā’’ti. ‘‘Saṅkāsanā…pe… abhāvato’’ti iminā yathādhippetaanūnāvadhāraṇaphalaṃ dasseti. Ugghaṭanādīti ādisaddena vipañcananayāni saṅgaṇhāti.

25.Sammāyuttoti sammā aviparītaṃ, anavasesato ca yutto sahito. Tathā hi vuttaṃ ‘‘anūnā’’ti. Sabbo hi pāḷiattho atthapadaatthanayehi anavasesato saṅgahito. Tenāha ‘‘sabbassa hī’’tiādi.



我来翻译这段巴利文:
5.378. 有情的特殊性。这样其余的不变词也是,这是意图。因此说"动作...等...不变词"。
简略地说,那是什么呢?因此说"以词表示"。或者简略地说,即所说的由字母显示。以词表示即由词说明,即所说的由词显示。这两者,如果词的集合是句子,它的界限是什么?有说只要是意图义理的结束,就是一个句子,在此有多种方式解释。不理会它们,应当视为"具有动词、虚词、格位词、形容词的句子"。有人质疑:难道不是以词也能表达义理吗?因此说"即使只听到词"等。在形式的句子分别中所说明、所解释的叫做形式说明的解释。说"说明即是圣典所说"。
"追求涅槃,或被求涅槃者所追求,或灭烦恼而行进为道"等是语源解释的详说。由于是对它的解说,称为解说,为了说明此义因此说"语源的详说由于是无余的教说故为解说"。以词,即作为句子的支分,或从句子中分出的动词等词。因此说"句子的分别",如此说"未完成"等。但其他人说:"依原形词根的脱落、添加等而字母分别为形式,依词源道理的词分别为语源解释,句子分别为解说。因为字母、词、句子未分别和已分别为六种表达词"。第六语即第六词。应当做,即在"字母、词、表达、形式、如是语源、解说、第六语"的偈颂中应当这样做,或依解释方式形式词应当做第四,这是意思。一切语言表达只由已分别和未分别的字母、词、句子,除此之外没有其他方式,所以说"凡是这些"等。
24. 为了显示显示词是业用义,所以说"被显示"等。首先以词对义理的显示和阐明,即使是以词为限的解释也被接受,那么如何以字母呢?因此说"以可闻的字母"等。词义的通达即了解词所表达的义理。说"以字母显示"等,是为了显示以字母为工具的显示性提升作用所说的义理已被成就,所以说"如此"等。
分别、显明、施设,是一体性的解说集合,即这个复合词。两者,即以"解释、分别"这两种。以这些,这里eva词是省略显示,所以说"只以这些"。通过"显示...等...不存在",显示如所欲无减确定的结果。提升等,等字包括广说的诸道理。
25. 正确结合,即正确无倒,完整地结合、俱有。因此说"无减"。因为一切圣典义都被义句、义道理完整地摄受。因此说"对一切"等。

26. Kasmā panettha mūlapadapadaṭṭhānāni asaṅgahitānīti? Padatthantarābhāvato. Mūlapadāni hi nayānaṃ samuṭṭhānamattattā padaṭṭhānānīti dassitoyaṃ nayo. Tena vuttaṃ ‘‘ito vinimutto koci nettipadattho natthī’’ti.

Nettiyā kāraṇabhūtāya. Hārā saṃvaṇṇetabbāti suttassa atthasaṃvaṇṇanāvasena hārā vitthāretabbā. Svāyanti so ayaṃ saṃvaṇṇanākkamo. Yena anukkamena nettiyaṃ desitā, teneva sutte atthasaṃvaṇṇanāvasena yojetabbāti. Evaṃ siddheti desanākkameneva siddhe. Ayaṃ ārambhoti ‘‘soḷasa hārā paṭhama’’nti evaṃ pavatto ārambho. Imamatthanti imaṃ vuccamānaniyamasaṅkhātaṃ atthaṃ.

Yadi desitakkameneva hāranayā sutte yojetabbā siyuṃ, kiṃ so kamo kāraṇanirapekkho, udāhu kāraṇasāpekkhoti? Kiñcettha – yadi tāva kāraṇanirapekkho hāranayānaṃ anukkamo, aneke atthā vuccamānā avassaṃ ekena kamena vuccantīti. Evaṃ sante yena kenaci kamena sutte yojetabbā siyuṃ, tathā sati niyamo niratthako siyā. Atha kāraṇasāpekkho, kiṃ taṃ kāraṇanti? Itaro kāraṇagavesanaṃ akatvā attho evettha gavesitabboti adhippāyena ‘‘nāyamanuyogo na katthaci anukkame nivisatī’’ti vatvā ‘‘na pana mayaṃ devānaṃpiyassa manorathavighātāya cetemā’’ti kamakāraṇaṃ vicārento ‘‘apicā’’tiādinā desanāhārassa tāva ādito desanāya kāraṇaṃ patiṭṭhapeti. Tattha dhammadesanāya nissayo assādādīnavanissaraṇāni, sarīraṃ āṇatti. Pakatiyā sabhāvena. Niddhāraṇena vināpi patiṭṭhābhāvato nissayabhāvato.

‘‘Tathā hi vakkhatī’’tiādinā yathāvuttaṃ atthaṃ pākaṭataraṃ karoti. Esa nayo itaresupi.

Vicayānantaranti vicayahārānantaraṃ. Sesesupi eseva nayo. Tathā hīti lakkhaṇahāravibhaṅge yuttāyuttānaṃ kāraṇaparamparāya pariggahitasabhāvānaṃ avuttānampi ekalakkhaṇatāya gahaṇaṃ vuttaṃ.

Atthato niddhāritānanti atthuddhārapubbāparānusandhiādiatthato suttantarato uddhaṭānaṃ saṃvaṇṇiyamānasutte ānītānaṃ pāḷidhammānaṃ. Saddato, pamāṇantarato ca laddhānaṃ idha vicāretabbattā āha ‘‘niravasesato’’ti. Atthassāti abhidheyyatthassa. Dhammassāti sabhāvadhammassa. Tattha tattha taṃ abhiniropetīti tasmiṃ tasmiṃ atthe, dhamme ca taṃ nāmaṃ abhiniropeti, ‘‘ayamevaṃnāmo’’ti voharati. ‘‘Atthassa, dhammassā’’ti padadvayena sāmaññato attho, dhammo ca anavasesetvā gahitoti āha ‘‘anavasesapariyādāna’’nti, yato vuttaṃ ‘‘tattha tatthā’’ti. Tathāti yathā anavasesatthāvabodhadīpakaṃ anavasesapariyādānaṃ kataṃ catubyūhapāḷiyaṃ, evaṃ punappunaṃ gabbhamupetīti ettha asaddavatī atthā pavattivasena labbhamānā sammāpaṭipatti uddhaṭāti upasaṃhārattho tathā-saddo.

Tenevāti suttantarasaṃsandanassa sabhāgavisabhāgadhammantarāvaṭṭanūpāyabhāvato eva. Yatoti sabhāgavisabhāgadhammāvaṭṭanassa sādhāraṇādidhammavibhajanūpāyattā. Paṭivibhattasabhāveti paṭibhāgabhāvena vibhattasabhāve.

Te dhammāti paṭipakkhato parivattitadhammā. Na pariyāyavibhāvanā paññattivibhāgapariggāhikāti āha ‘‘pariyā…pe… subodhanañcā’’ti.

Pucchāvisodhanaṃ vissajjanaṃ. Ārambhavisodhanaṃ desanāya atthakathanaṃ. Tadubhayavicāro dhātādīsu asammuyhantasseva sambhavatīti āha ‘‘dhātāyatanā…pe… sampādetu’’nti. Suddho ārambhotiādipāḷinidassanenapi ayamevattho udāhaṭoti veditabbaṃ.


我来 译这段巴利文:
26. 为什么在此没有摄取根本词和词位呢?因为没有其他词义。因为根本词仅是诸道理的生起,这个道理已经显示为词位。因此说"除此之外没有任何其他的导论词义"。
对于作为因的导论。关系应当解释,即依经的义理解释方式,关系应当详说。这个,即这个解释次第。以导论中所教说的次第,应当按照经中义理解释的方式来安排。如此成就,即依教说次第成就。这个开始,即"十六关系为第一"如此开始。此义,即此所说的规定所称的义理。
如果关系道理应当按照教说的次第在经中安排,那么这个次第是否不依赖因由,还是依赖因由呢?在此又如何 - 如果首先关系道理的次第不依赖因由,许多义理被说时必定以一个次第说。这样的话,应当以任何次第在经中安排,如此规定就无意义了。如果依赖因由,那因由是什么呢?另一方说:"不寻求因由,此处仅应寻求义理",基于这种意图说"这个追问不在任何次第上确定"。但说"我们不是为了破坏天人所爱的意愿",考察次第的因由,以"然而"等确立首先的教说关系的教说因由。在此,法教说的依止是享受、过患、出离,身是教诫。自然即自性。由于没有确定也能建立,所以是依止性。
以"因为将要说"等使前述义理更加明显。在其他方面也是这个道理。
在查究之后,即在查究关系之后。其余也是这个道理。如此,即在特相关系分别中说明了由因果系列把握自性的适当与不适当,未说的也由一个特相性而把握。
从义理确定,即从义理总结前后相续等义理,从其他经中引出,在所解释经中引入的圣典法。由于从语言和其他量度所得在此应当考察,所以说"无余地"。义理,即所诠义理。法,即自性法。在彼彼处安立它,即在彼彼义理和法中安立那个名称,说"这个如是名"。通过"义理、法"两词,无余地把握了总体的义理和法,所以说"无余遍知",因此说"在彼彼处"。如是,如同在四种布列圣典中作了无余义理了解显示的无余遍知,同样在"一再入胎"等处,无语言的义理依生起方式所得的正行被引出,这个如是字是总结义。
由于这个,即由于其他经的比较是同类异类法转变的方便。由于,即由于同类异类法转变是共通等法分别的方便。在对立分别自性中,即在相对性分别的自性中。
这些法,即从对治面转变的诸法。方面显示不能把握施设分别,所以说"方面...等...善巧了知"。
问题的净化是解答。开始的净化是教说的义理解说。这两者的考察只有在不迷惑界处等时才可能,所以说"界处...等...成就"。应当了知以"清净的开始"等圣典例证也是引述这个义理。


‘‘Kāraṇākāro’’ti padaṭṭhānaṃ sandhāya vadati. Pabhedato desanākāroti vevacanaṃ. Niddhāretvā vuccamānānīti uddharitvā samāropiyamānānīti adhippāyo. Suttassa atthaṃ tathattāvabodhāyāti suttassa padatthāvagamamukhena catusaccābhisamayāya.

Veneyyattayayutto atthanayattayūpadeso ‘‘veneyyattayappayojito’’ti vutto. Veneyyattayañhi paccayasamavāye tadupadesaphalaṃ adhigacchantaṃ atthaṃ payojeti nāmāti. Tadanukkamenevāti tesaṃ ugghaṭitaññuādīnaṃ desanānukkameneva. Teti tayo atthanayā. Tesanti ugghaṭitaññuādīnaṃ. Yathā uddesādīnaṃ saṅkhepamajjhimavitthāravuttiyā tiṇṇaṃ puggalānaṃ upakāratā, evaṃ tesaṃ atthanayānaṃ. Tassāti atthanayatthassa. Tatthāti tassaṃ tassaṃ bhūmiyaṃ.

Samuṭṭhānaṃ nidānaṃ. Anekadhā saddanayato, niruttinayato cāti anekappakāraṃ. Padattho saddattho. Vidhi anuvādoti idamettha vidhivacanaṃ, ayamanuvādoti ayaṃ vibhāgo veditabbo. Samādhātabboti pariharitabbo. Anusandhīyā anurūpaṃ nigametabbanti yāya anusandhiyā sutte upari desanā pavattā, tadanurūpaṃ saṃvaṇṇanā nigametabbā. Payojananti phalaṃ. Piṇḍatthoti saṅkhepattho. Anusandhīti pucchānusandhiādianusandhi. Upogghāṭoti nidassanaṃ. Cālanāti codanā. Paccupaṭṭhānaṃ parihāro.

Pakatiādipadāvayavaṃ bhinditvā kathanaṃ bhedakathā yathā ‘‘dibbantīti devā’’ti (ma. ni. aṭṭha. 1.153). Padassa atthakathanaṃ tatvakathā yathā ‘‘buddhoti yo so bhagavā sayambhū anācariyako’’ti (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.161). Pariyāyavacanaṃ vevacanaggahaṇaṃ yathā ‘‘paññā pajānanā’’ti (dha. sa. 16). Vicayayutticatubyūhaparivattanahārekadesasaṅgahitā, vevacanahārasaṅgahitā cāti āha ‘‘te idha katipayahārasaṅgahitā’’ti.

Attano phalaṃ dhāretīti dhammoti hetuno dhammabhāvo veditabbo. Ñāpakahetūpi ñāṇakaraṇaṭṭhena kārake pakkhipitvā āha ‘‘kārako sampāpakoti duvidho’’ti. Puna cakkhubījādinibbattakameva kāraṇaṃ katvā dassento ‘‘puna…pe… tividho’’tiādimāha. ‘‘Tayo kusalahetū’’tiādinā (dha. sa. 1059-1060) āgatā alobhādayo, lobhādayo ca hetuhetu nāma. ‘‘Cattāro kho, bhikkhave, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāyā’’tiādinā (ma. ni. 

我来翻译这段巴利文:
"因相"是指词位。分别的教说相是同义语。所说的确定,意思是提出后归结。为了通达经的义理如实性,即通过了解经的词义而趣向四谛现观。
适合三种根机的三种义理教导被称为"由三种根机所引导"。因为三种根机在诸缘和合时获得其教导的果,称为引导义理。即依其次第,即依利根等的教说次第。它们,即三种义理道理。它们的,即利根等的。如概要、中等、广说的解说以三种方式有益于三种补特伽罗,义理道理也是如此。它的,即义理道理的义理。在彼处,即在彼彼地。
生起是因缘。多种方式,即依语言道理和语源道理等多种方式。词义即语言义。规定与随述,此中应当了知这是规定语,这是随述的区分。应当安立,即应当维护。应当依相续而结论,即依照经中教说向上进行的相续,应当依此作相应的解释结论。目的即果。总义即略义。相续即问答相续等相续。引述即譬喻。震动即质问。现起即解答。
分别词的原形等支分而说叫做分别说,如"因光耀故为天"。说词的义理叫做真实说,如"佛陀即是世尊,自觉无师"。同义语即同义语的把握,如"慧即是了知"。包含在查究、理趣、四种布列、转变关系的一部分,也包含在同义关系中,所以说"它们在此包含在若干关系中"。
持有自己的果故为法,应当了知因的法性。能知因也以作知解义放入作者中,所以说"作者、使得到为二种"。再显示只有眼种子等生起的因,所以说"再...等...三种"。"三善因"等所说的无贪等和贪等叫做因的因。"诸比丘,四大种是因,四大种是缘,用来施设色蕴"等。

3.86) āgato paccayahetu nāma. Kusalākusalaṃ kammaṃ attano vipākaṃ pati uttamahetu nāma. Cakkhādibījādi cakkhuviññāṇaaṅkurādīnaṃ asādhāraṇahetu nāma. Kusalākusalānaṃ satipi paccayadhammabhāve iṭṭhāniṭṭhaphalavisesahetubhāvadassanatthaṃ visuṃ gahaṇaṃ, saddamaggānaṃ pana ñāpakasampāpakahetubhāvadassanatthanti daṭṭhabbaṃ. Aṅkurādikassa asādhāraṇahetu bījādisamānajātiyahetutāya sabhāgahetu. Sādhāraṇahetu bhusasalilādiasamānajātiyatāya asabhāgahetu. Indriyabaddhasantāniko ajjhattikahetu, itaro bāhirahetu. Keci pana ‘‘sasantāniko ajjhattikahetu, itaro bāhirahetū’’ti vadanti. Pariggāhako upatthambhako. Paramparahetu upanissayapaccayo.

Nibbānassa anibbattaniyepi samudayappahānasamudayanirodhānaṃ adhigamādhigantabbabhāvato nibbānaṃ pati maggassa hetubhāvo viya maggaṃ pati nibbānassa phalabhāvo upacārasiddhoti āha ‘‘phalapariyāyo labbhatī’’ti.

Paṭipajjamānabhūmi maggadhammā. Paṭipannabhūmi phaladhammā.

Kiccatoti sarasato. Lakkhaṇatoti upalakkhaṇato. Sāmaññatoti samānabhāvato. Tena samānahetutā, samānaphalatā, samānārammaṇatā ca gahitā hotīti. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā lakkhaṇahāraniddesavaṇṇanāyaṃ vuttameva.

Apicettha sampayogavippayogavirodhapakaraṇaliṅgasaddantarasannidhānasāmatthiyādīnampi vasena nayavibhāgo veditabbo. Tattha sampayogato tāvanayavibhāgo – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta’’nti (a. ni. 1.48) cittassa lahuparivattitā gahitā, taṃsampayogato cetasikānampi gahitāva hoti aññattha nesaṃ cittena sampayogadīpanato. Atha vā ‘‘saññino’’ti. Saññāsahitatāvacanena hi nesaṃ vedanācetanādivantatāpi sampayogato dīpitā hoti.

Vippayogato – ‘‘ahetukā’’ti. Hetusampayuttā hi dhammā ‘‘sahetukā’’ti vuttāti tabbidhurā dhammā vippayogato ‘‘ahetukā’’ti vuttāti viññāyati. Atha vā ‘‘asaññino’’ti. Saññāvippayuttā hi dhammapavatti idhādhippetā, na saññāya abhāvamattanti viññāyati.

Virodhato – ‘‘aṭṭhamako (yama. 3.indriyayamakapāḷi.439), saddhānusārī’’ti (pu. pa. mātikā 7.36) ca vutte taṃ santatiyaṃ saṃyojanattayappahānaṃ viññāyati, tathā ‘‘sati vā upādisese anāgāmitā’’ti (dī. ni. 2.404; ma. ni. 1.137) vutte pañcorambhāgiyasaṃyojanappahānaṃ , ‘‘diṭṭheva dhamme aññā’’ti (dī. ni. 2.404; ma. ni. 1.137) vutte anavasesasaṃyojanappahānaṃ viññāyati.

Pakaraṇato – ‘‘abyākatā dhammā’’ti (dha. sa. mātikā). Adhikārato hi kusalākusalabhāvena na kathitāti ñāyati. ‘‘Upadhī hi narassa socanā’’ti (saṃ. ni. 1.12, 144) ca. Bāhirā hi dhammā idha ‘‘upadhī’’ti adhippetāti viññāyati.

Liṅgato – ‘‘sītenapi ruppati, uṇhenapi ruppatī’’tiādi (saṃ. ni. 3.79). Sītādiggahaṇena hi liṅgena bhūtupādāyappakārasseva dhammassa rūpabhāvo, na itarassa.

Saddantarasannidhānato – ‘‘kāyapassaddhi, kāyāyatana’’nti. ‘‘Yā vedanākkhandhassā’’tiādivacanato hi purimo kāyasaddo samūhavācī, itaro āyatanasaddasannidhānato pasādavācī.

Sāmatthiyato – ‘‘sabbaṃ, bhikkhave, ādittaṃ (saṃ. ni. 4.28; mahāva. 54), sabbe tasanti daṇḍassā’’ti (dha. pa. 129) ca, tathā ‘‘sabbāvantaṃ lokaṃ mettāsahagatena cetasā…pe… pharitvā viharatī’’tiādi (dī. ni. 

我来 译这段巴利文:
3.86. 所说的叫做缘的因。善不善业对于自己的果报叫做最胜因。眼等种子等是眼识芽等的不共因。虽然善不善也是缘法,为了显示它们是可意不可意特殊果的因而别别摄取,但应当了知声和道是为了显示能知因和使得到因。芽等的不共因由于种子等是同类因,所以是同分因。共因由于地水等是异类,所以是非同分因。有根相续是内因,其他是外因。但有些人说:"自相续是内因,其他是外因"。摄持是支持。相续因是亲依止缘。
虽然涅槃不是所生,但因为道是能证和所证的关系,所以说"获得果的意义"。
能行地是道法。已行地是果法。
从作用,即从自性。从相,即从标志。从共性,即从相同性。由此把握了同因性、同果性、同所缘性。其中应当说的,在前面特相关系解说的解释中已经说了。
而且在此应当了知依相应、离、相违、上下文、性、其他语词邻近、作用等的道理分别。其中首先依相应的道理分别 - "诸比丘,我不见有任何一法如此迅速变化,即是这个心"中,把握了心的迅速变化性,由于与之相应,心所也都已摄取,因为在其他处说明它们与心相应。或者"有想"。因为说有想俱有,依相应也显示它们具有受、思等。
从离 - "无因"。因为与因相应的法说"有因",所以与之相违的法从离而说"无因"而被了知。或者"无想"。因为了知此处意趣是与想离的法的生起,而不仅是想的不存在。
从相违 - 说"第八"、"随信行"时,了知在那个相续中断除三结,同样说"若有余依则为阿那含"时,了知断除五下分结,说"现法中究竟智"时,了知断除一切结。
从上下文 - "无记法"。因为从上下文了知不说善不善性。"人的执取实为忧愁"。因为了知此处意指外在诸法为"执取"。
从语性 - "为寒所恼,为热所恼"等。因为以寒等的语性显示只有大种所造差别法的色性,而非其他。
从其他语词邻近 - "身轻安,身处"。因为说"受蕴的"等,前面的身字表示集合,后面由于处字邻近表示净色。
从作用 - "诸比丘,一切在燃烧","一切因杖而战栗",同样"以慈心遍满一切世间而住"等。;

1.556; 3.308; ma. ni. 1.77, 232, 459, 509; 2.309; 3.230; vibha. 642). Ettha hi satipi sabbasaddassa anavasesasattavācakatte ādittatā sāpekkhasseva atthassa vācakattā padesavācī sabbasaddo, lokasaddopi sattavācī. Sattārammaṇā hi appamaññāti. Tathā ‘‘mātaraṃ pitaraṃ hantvā’’ti (dha. pa. 294-295) sabbena sabbaṃ hi sapaṭikkhepato, mātupitughātakammassa ca mahāsāvajjatāpavedanato, idha ca tadanuññāya katāya mātupituṭṭhāniyā tādisā keci pāpadhammā veneyyavasena gahitā viññāyati. Ke pana teti? Taṇhāmānā. Taṇhā hi jananī sattānaṃ. ‘‘Taṇhā janeti purisa’’nti (saṃ. ni. 1.55-57) hi vuttaṃ. Pituṭṭhāniyo māno taṃ nissāya attasampaggaṇhato ‘‘ahaṃ asukassa ruñño, rājamahāmattassa vā putto’’ti yathā. Sāmatthiyādīnanti ādisaddena desapakatiādayo saṅgayhanti.

Labbhamānapadatthaniddhāraṇamukhenāti tasmiṃ tasmiṃ sutte labbhamānaassādādihārapadatthaniddhāraṇadvārena. Yathālakkhaṇanti yaṃ yaṃ lakkhaṇaṃ, lakkhaṇānurūpaṃ vā yathālakkhaṇaṃ. Hetuphalādīni upadhāretvā yojetabbāni tesaṃ vasenāti adhippāyo. Idāni hetuphalādayo ye yasmiṃ hāre savisesaṃ icchitabbā, te dassetuṃ ‘‘visesato panā’’tiādimāha. Taṃ suviññeyyameva.

Niddesavāravaṇṇanā niṭṭhitā.

4. Paṭiniddesavāravaṇṇanā

1. Desanāhāravibhaṅgavaṇṇanā

5.Anvatthasaññatanti atthānugatasaññabhāvaṃ, ‘‘desanāhāro’’ti ayaṃ saññā anvatthā atthānugatāti attho.

Avuttamevāti pubbe asaṃvaṇṇitapadameva. ‘‘Dhammaṃ vo’’tiādi (ma. ni. 3.420) vacanassa sambandhaṃ dassetuṃ ‘‘kattha panā’’tiādi vuttaṃ. Tepiṭakassa hi buddhavacanassa saṃvaṇṇanālakkhaṇaṃ nettippakaraṇaṃ, tañca pariyattidhammasaṅgāhake suttapade saṃvaṇṇetabbabhāvena gahite gahitameva hoti. Tenāha ‘‘desanāhārena…pe… dassetī’’ti.

Yesaṃ assādādīnaṃ vibhajanalakkhaṇo desanāhāro, te gāthāya, idhāpi ca āgate ‘‘assādaṃ ādīnava’’ntiādinā udāharaṇavasena vibhajituṃ ‘‘tattha katamo assādo’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’ti gāthāyaṃ vutto katamo assādo. Atha vā ‘‘assādaṃ ādīnava’’ntiādinā yo idha assādādīnaṃ uddeso, tattha katamo assādoti ceti attho. Esa nayo sesesupi. Kammakaraṇatthabhinnassa visayavisayitālakkhaṇassa assādadvayassa nidassanatthaṃ gāthādvayudāharaṇaṃ, tathā kāmavipariṇāmalakkhaṇassa, vaṭṭadukkhalakkhaṇassa cāti duvidhassāpi ādīnavassa nidassanatthaṃ ‘‘ariyamaggo nibbāna’’nti duvidhassāpi nissaraṇassa nidassananidassanatthañca dve dve gāthā udāhaṭā.

Dhammo have rakkhati dhammacārinti (jā. 1.

我来翻译这段巴利文:
1.556. 在此虽然"一切"字表示无余有情,但因为"燃烧"是依赖的义理的表词,所以"一切"字是部分的表词,"世间"字也表示有情。因为无量心以有情为所缘。同样"杀死母亲父亲",因为完全有反对,也因为显示杀母父业的大罪过,在此了知依所化而取如是恶法作为处在母父地位。什么是那些?渴爱和慢。因为渴爱是有情的生母。因为说"渴爱生人"。慢处父位,因为依它执取自我,如"我是某王或大臣之子"。等字,包括地方、自性等。
以获得词义确定之门,即通过在彼彼经中所获得的味著等关系词义确定之门。如相,即任何相,或随顺相为如相。意思是应当考察因果等后安排它们的作用。现在为了显示在每个关系中应当特别期待的因果等,所以说"但特别"等。这是很容易了解的。
解说章注释完毕。
4. 反解说章注释
1. 教说关系分别注释
5. 随义名称,即名称随顺义理的状态,意思是"教说关系"这个名称是随义的、随顺义理的。
未说的,即前面未解释的词。为了显示"法给你们"等语言的关联,所以说"但在何处"等。因为导论是三藏佛语的解释相,它在摄圣教法的经文中被取为应当解释的形态就已经被摄取了。因此说"以教说关系...等...显示"。
为了以例子分别那些味著等是教说关系的分别相,所以在偈颂中,在此也以"味著、过患"等开始说"其中什么是味著"等。其中什么是味著,即在那"有味著过患"的偈颂中所说的什么是味著。或者在此以"味著、过患"等所列举的味著等中,什么是味著的意思。其他也是这个道理。为了显示以业用分别的境和有境为相的两种味著,所以举出两个偈颂,同样为了显示以欲变易为相和轮回苦为相的两种过患,也为了显示以圣道和涅槃为二种出离,所以各举出两个偈颂。
法确实保护行法者...;

10.102-103; netti. 5, 26, 31; peṭako. 22) ettha dhammacārino maggaphalanibbānehi sātisayārakkhā sambhavati, sampattibhavassāpi vipariṇāmasaṅkhāradukkhatāhi duggatibhāvo icchitovāti adhippāyenāha ‘‘nissaraṇaṃ anāmasitvā’’ti. Tathā hi vakkhati ‘‘nibbānaṃ vā upanidhāya sabbā upapattiyo duggatī’’ti.

Avekkhassūti vidhānaṃ. Tassā pana avekkhāya pavattiākāro, visayo, kattā ca ‘‘suññato, lokaṃ, mogharājā’’ti padattayena vuttāti āha – ‘‘suññato…pe… āṇattī’’ti. Tattha saṅkhārānaṃ suññatā anattasabhāvatāya, attasuññatāya ca siyā. Yato te na vasavattino, attasāravirahitā ca, yato te anattā, rittā, tucchā ca attanā, tadubhayaṃ dasseti ‘‘avasavattitā’’tiādinā. Evaṃ maccutaro siyāti evaṃ paṭipattiyā maccutaro bhaveyyāti attho. Parikappetvā vidhiyamānassa maccutaraṇassa pubbabhāgapaṭipadā desanāya paccakkhato sijjhamānaṃ sātisayaṃ phalanti āha ‘‘tassa yaṃ…pe… phala’’nti.

6.Udāharaṇavasenāti nidassanavasena. Tattha ‘‘puggalavibhāgenā’’ti iminā ugghaṭitaññuādipuggalapayojito assādādīsu bhagavato desanāvisesoti dasseti.

Ghaṭitamattanti sotadvārānusārena manodvārikaviññāṇasantānena ālambitamattaṃ. Sassatādiākārassāti sassatucchedākārassa. Idañhi dvayaṃ dhammadesanāya cāletabbaṃ, na anulomikakhanti, yathābhūtañāṇaṃ vā. Etasmiñhi catukke āsayasāmaññatā. Vuttañhetaṃ –

‘‘Sassatucchedadiṭṭhī ca, khanti cevānulomikā;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaññita’’nti. (visuddhi. mahāṭī. 1.136; dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā, verañjakaṇḍavaṇṇanā; vi. vi. ṭī. 1.verañjakaṇḍavaṇṇanā);

Calanāyāti vikkhambhanāya. Parānuvattiyāti samucchedanāya. Ugghaṭite jānātīti ugghaṭitaññūti mūlavibhujādipakkhepena saddasiddhi veditabbā. Vipañcitanti ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 

我来 译这段巴利文:
10.102-103. 此中对行法者以道果涅槃的殊胜保护成就,想要说即使是善趣生也因为变易和行苦而成为恶趣,因此意趣说"不触及出离"。因此他将说"以涅槃作比较,一切生趣都是恶趣"。
"你当观察"是教令。这观察的生起形态、所缘和作者以"空、世间、摩伽王"三词说明,因此说"空...等...教令"。其中诸行的空性因为是无我性质和我空性。因为它们不自在,也缺乏我的精要,因为它们是无我、空虚、虚假,以"不自在性"等显示这两者。"如是能度死",意思是以如是修行能超越死亡。预先设想而教导度死的前分行道,在教说中直接实现殊胜之果,因此说"他的...等...果"。
6. 以例示方式,即以显示方式。其中以"补特伽罗分别"显示世尊在味著等的教说特质是由利根等补特伽罗所引导。
仅结合,即以耳门随行、意门识相续而仅缘取。以常等行相,即以常断行相。因为这两种应当在法教说中震动,而不是随顺忍或如实智。因为在这四法中有意乐的共性。因为这样说:
"常见与断见,以及随顺忍,
如实智亦然,此名为意乐。"
震动,即镇伏。随转他,即断绝。在提升处了知为利根者,应当了知语言成就是以根本分别等加入。广说即如"日月不平转"等...;

4.70) viya bhāvanapuṃsakaniddesoti āha ‘‘mandaṃ saṇika’’nti. Nissaraṇaādīnavanissaraṇaassādādīnavanissaraṇānaṃ vibhāvanā veneyyattayavinayanasamatthā.

Cattāroti assādo ca ādīnavo ca assādo ādīnavo ca assādo nissaraṇañcāti ete cattāro. Yadi nissaraṇavibhāvanā veneyyavinayanasamatthā, kasmā pañcamo na gahitoti āha ‘‘ādīnavāvacanato’’ti. Yadi hi ugghaṭitaññuṃ sandhāya ayaṃ nayo vuccati, nissaraṇamattena siddhaṃ siyā. Atha vipañcitaññuṃ, neyyaṃ vā, ādīnavo ca nissaraṇañca assādo ca ādīnavo nissaraṇañca vattabbo siyā? Tathā appavattattā na gahito. Tenāha ‘‘ādīnavāvacanato’’tiādi. Desananti sāmaññato gahitaṃ ‘‘suttekadesaṃ gāthaṃ vā’’ti viseseti. Padaparamaaggahaṇañcettha saupāyassa nissaraṇassa anāmaṭṭhattā.

‘‘Kalyāṇa’’nti iminā iṭṭhavipāko, ‘‘pāpaka’’nti aniṭṭhavipāko adhippetoti āha ‘‘ayaṃ assādo, ayaṃ ādīnavo’’ti. Lābhādīnaṃ puññaphalattā tadanurodhaṃ vā sandhāya ‘‘ayaṃ assādo’’ti vuttaṃ. Tabbipariyāyena alābhādīnaṃ ādīnavatā veditabbā.

Kāmāti kilesakāmasahitā vatthukāmā. Virūparūpenāti appatirūpākārena. Mathentīti maddanti. Pabbajitomhīti pabbajjaṃ upagato amhi. Apaṇṇakanti avirajjhanakaṃ. Sāmaññanti samaṇabhāvo. Samitapāpabhāvoyeva seyyo sundarataro.

Tattha ‘‘kāmā hi citrā madhurā manoramā’’ti ayaṃ assādo, ‘‘virūparūpena mathenti citta’’nti ayaṃ ādīnavo, ‘‘apaṇṇakaṃ sāmañña’’nti idaṃ nissaraṇanti āha ‘‘ayaṃ…pe… nissaraṇañcā’’ti.

Phalādīnaṃ ekakavasena ca tikavasena ca pāḷiyaṃ udāhaṭattā vuttaṃ ‘‘dukavasenapī’’ti.

Sukhā paṭipadā, dukkhā paṭipadāti yā dve paṭipadā, tāsu ekekā dandhakhippābhiññatāya dve dve hontīti āha ‘‘paṭipadābhiññākato vibhāgo paṭipadākato hotī’’ti. Katapubbakiccassa pathavīkasiṇādīsu sabbapaṭhamaṃ ‘‘pathavī’’tiādinā pavattamanasikāro paṭhamasamannāhāro. Upacāranti upacārajjhānaṃ. Paṭipajjitabbatāya jhānampi ‘‘paṭipadā’’ti vuccati. Tadaññā heṭṭhimapaññato adhikā paññāti katvā ‘‘abhiññā’’ti vuccati.

Kileseti nīvaraṇappakāre, taṃsahagatakilese ca. Aṅgapātubhāvanti vitakkādijhānaṅgapaṭilābhaṃ.


我来 译这段巴利文：
4.70. 如"缓慢"等是中性语尾的表述,所以说"缓慢地、渐渐地"。出离、过患出离、味著过患出离的显示能调伏三种根机的有情。
四种,即味著与过患、味著过患、味著与出离,即这四种。如果出离的显示能调伏有情,为什么不取第五种呢?因此说"由于说过患"。如果这个道理是针对利根者说的,仅以出离就能成就。如果是针对中根者或钝根者,则应当说过患与出离、味著与过患出离?因为如此不生起故不摄取。因此说"由于说过患"等。教说,是总体地取"经的一部分或偈颂"而特别说明。此中不取最后语是因为没有触及有方便的出离。
以"善"表示可意果报,以"恶"表示不可意果报,所以说"这是味著,这是过患"。由于利养等是福果,或指依顺它,所以说"这是味著"。应当了知与此相反的无利养等为过患性。
欲,即有烦恼欲的事欲。以不适当相,即以不适宜的形态。搅动,即压制。我已出家,即我已经进入出家。无失,即不错失。沙门性,即沙门的状态。已息恶的状态才是更好更美。
其中"欲实多彩甜美意悦"这是味著,"以不适当相搅动心"这是过患,"无失的沙门性"这是出离,所以说"这...等...出离"。
因为果等在圣典中以一法和三法的方式举例,所以说"也以二法方式"。
乐行道、苦行道,这两种行道,其中每一种由迟速通达性成为两种,所以说"由行道通达性的分别成为行道性"。已作准备工作者在地遍等中最初以"地"等转起的作意是最初的注意。近行,即近行禅。由于是应当修行,禅也称为"行道"。其他比下面的慧更高的慧称为"通达"。
烦恼,即盖的种类和与之相应的烦恼。支分显现,即获得寻等禅支。


Abhinivisantoti paṭṭhapento. Rūpārūpaṃ pariggaṇhantoti rūpārūpadhamme lakkhaṇādīhi paricchinditvā gaṇhanto. Pariggahitarūpārūpassa maggapātubhāvadandhatā ca nāmarūpavavatthānādīnaṃ kicchasiddhiyā siyāti na rūpārūpapariggahakicchatāya eva dukkhāpaṭipadatā vattabbāti ce? Na, nāmarūpavavatthāpanādīnaṃ paccanīkakilesamandatāya sukhasiddhiyampi tathāsiddhavipassanāsahagatānaṃ indriyānaṃ mandatāya maggapātubhāvato. Rūpārūpaṃ pariggahetvāti akicchenapi pariggahetvā, kicchena pariggahite vattabbameva natthi. Evaṃ sesesupi. Nāmarūpaṃ vavatthāpentoti ‘‘nāmarūpamattametaṃ, na añño koci sattādiko’’ti vavatthāpanaṃ karonto. Kataro panettha vāro yuttarūpoti? Yo koci sakiṃ, dvikkhattuṃ, anekasatakkhattunti evamādīsu hi vikkhambhanavāresu sakiṃ, dvikkhattuñca vikkhambhanavāro sukhā paṭipadā eva, na tato uddhaṃ sukhā paṭipadā hoti, tasmā tikkhattuṃ vikkhambhanavārato paṭṭhāya dukkhā paṭipadā veditabbā. Apica kalāpasammasanāvasāne udayabbayānupassanāya uppannassa vipassanupakkilesassa tikkhattuṃ vikkhambhanena kicchatāvāro dukkhā paṭipadā veditabbā. Ettha dandhattā paṭipadāya etassa akicchattepi purimānaṃ kicchatte dukkhāpaṭipadatā vuttanayāva. Yassa pana sabbattha akicchatā, tassa paramukkaṃsagatā sukhā paṭipadā veditabbā.

Yathā nāmarūpapariggahakicchatāya maggapātubhāvadandhatāya dukkhā paṭipadā dandhābhiññā vuttā, tathā tabbipariyāyena catutthī, tadubhayavomissatāvasena dutiyā, tatiyā ca ñātabbāti dassento āha ‘‘iminā…pe… veditabbā’’ti. Vaṭṭadukkhato niyyānassa adhippetattā ‘‘vipassanāpakkhikā evā’’ti vuttaṃ.

Hetupāyaphalehīti ettha taṇhācaritatā, mandapaññatā ca paṭhamāya paṭipadāya hetu, taṇhācaritatā, udatthapaññatā ca dutiyāya, diṭṭhicaritatā, mandapaññatā ca tatiyāya, diṭṭhicaritatā, udatthapaññatā ca catutthiyā. Upāyo pana yathākkamaṃ satisamādhivīriyapaññindriyāni , satipaṭṭhānajhānasammappadhānasaccāni ca upanissayabhūtāni. Phalaṃ vaṭṭadukkhato niyyānaṃ.

Samādhimukhenāti samādhimukhena bhāvanānuyogena. Tenevāha ‘‘samathapubbaṅgamāya vipassanāyā’’ti. Idhāti imasmiṃ nettippakaraṇe. Vakkhati ‘‘rāgavirāgā cetovimutti sekkhaphala’’nti, ‘‘rāgavirāgā cetovimuttikāmadhātusamatikkama’’nti ca. Soti anāgāmī.

Tenāti paṭipakkhena. Tatoti paṭipakkhato. Samānādhikaraṇavasena ca cetovimuttisaddānaṃ samāsaṃ katvā bhinnādhikaraṇavasena vattuṃ ‘‘atha vā’’tiādi vuttaṃ. Puna ‘‘cetaso vā’’tiādinā aññapadatthavasena cetovimuttipadānaṃ samāsaṃ dasseti. Viññāṇapariyāyena ceto-saddena vuttayojanā na sambhavatīti āha ‘‘yathāsambhava’’nti.

Hā-saddo gatiattho, gati cettha ñāṇagati adhippetāti āha ‘‘hātabbāti gametabbā’’ti. Netabbāti ñāpetabbā.



我来翻译这段巴利文：
安住,即建立。把握名色,即以相等把握色法与无色法。已把握名色者若道的显现迟缓,是由于建立名色等的成就困难,不能仅由于把握名色的困难就说是苦行道吗?不是,因为虽然建立名色等的对治烦恼微弱而容易成就,但由于如此成就的观相应诸根微弱,所以道显现。把握名色后,即不困难地把握后,若困难把握则更不用说。其余也是如此。确立名色,即作"这只是名色,没有其他任何有情等"的确立。
这里哪种情况是合适的呢?一次、两次或数百次等中的镇伏,若一次两次镇伏是乐行道,超过那就不是乐行道,所以应当了知从三次镇伏开始是苦行道。而且应当了知,在聚合观察结束时生起观染的三次镇伏困难时是苦行道。在此虽然由于行道迟缓而不困难,但由于前面困难,所以说是苦行道如前所说。但若一切处都不困难,应当了知是最上的乐行道。
如说由于把握名色困难和道显现迟缓而是苦行道迟通达,同样由相反而是第四种,由两者混合而是第二种和第三种,显示应当如是了知而说"以此...等...应当了知"。因为意趣是从轮回苦出离,所以说"只属于观的部分"。
以因、方便、果,此中贪行性和慧钝性是第一行道的因,贪行性和慧利性是第二种的,见行性和慧钝性是第三种的,见行性和慧利性是第四种的。方便则依次是念、定、精进、慧根,以及作为依止的念处、禅那、正勤、谛。果是从轮回苦出离。
以定为门,即以定为门的修习。因此说"以止为前导的观"。在此,即在这个导论。将说"由离贪而有心解脱是有学果","由离贪而有心解脱超越欲界"。他,即阿那含。
以彼,即以对治。从彼,即从对治。依同分关系作心解脱词的复合词,为了依异分关系说而说"或者"等。再以"或从心"等显示依其他词义的心解脱词的复合。以识的同义词的心字所说的安排不可能,所以说"随适宜"。
hā字是行走义,此处意指智慧的行走,所以说"应当引导"。应当引导,即应当令知。

7.Tanti puggalavibhāgaṃ. Ñāṇavibhāgenāti sutamayādiñāṇappabhedena. Nibbattananti uppādanaṃ. Tatthāti tasmiṃ ugghaṭitaññutātiādipuggalavibhāgabhūte desanābhājane. Desanāyanti sutte. Taṃ dassetunti taṃ puggalavibhāgaṃ dassetuṃ. ‘‘Svāyaṃ hāro kathaṃ sambhavatī’’ti keci paṭhanti.

Sāti vuttappakāradhammatthānaṃ vīmaṃsanapaññā. Adhikāratoti ‘‘satthā vā dhammaṃ desayatī’’tiādiadhikārato. Sāmatthiyato ugghaṭitaññuādiveneyyavinayanasamatthabhāvato. Pariyattidhammassa upadhāraṇanti etthāpi ‘‘adhikārato sāmatthiyato vā’’ti ānetvā yojetabbaṃ.

‘‘Vīmaṃsādipariyāyavatī paṭhamavikappavasena, vīmaṃsādivibhāgavatī dutiyavikappavasena, cintāya hetubhūtāya nibbattā cintāmayī’’ti evamādivuttanayānusārena sakkā yojetunti āha ‘‘sesaṃ vuttanayamevā’’ti.

Sutacintāmayañāṇesūti sutamayañāṇe ca cintāmayañāṇe ca sutacintāmayañāṇesu ca sutacintāmayañāṇesūti ekadesasarūpekaseso veditabbo. Cintāmayañāṇeyeva hi patiṭṭhitā mahābodhisattā carimabhave vipassanaṃ ārabhanti, itare sutacintāmayañāṇesūti. Tehīti tathā paṭhantehi. Vuttanayenāti ‘‘upādārūpaṃ pariggaṇhāti, arūpaṃ pariggaṇhātī’’tiādinā paṭipadākathāyaṃ (netti. aṭṭha. 5) vuttanayena.

8. Parato ghoso paccayabhūto etissāti adhippāyo. ‘‘Paccattasamuṭṭhitena ca yonisomanasikārenā’’ti idaṃ āvuttinayena dutiyaṃ āvaṭṭatīti veditabbaṃ. Tena sāvakānaṃ bhāvanāmayañāṇuppatti saṅgahitā hoti. Sāvakānameva vā ñāṇuppatti idhādhippetā ugghaṭitaññuādivibhāgakathanato. Etasmiṃ pakkhe pubbe vuttaekasesanayopi paṭikkhitto daṭṭhabbo. ‘‘Āsayapayogapabodhassa nipphāditattā’’ti etena pacchimacakkadvayapariyāpannāni pubbahetusaṅgahāni sutacintāmayañāṇāni sandhāya ‘‘imā dve paññā atthī’’ti vuttanti dasseti. Atthibhāvo cetāsaṃ paṭipakkhena anupaddutatā veditabbā. Aparikkhatattā anabhisaṅkhatattā. Sutamayañāṇassāpi purimasiddhassa.

9.Desanāpaṭipadāñāṇavibhāgehīti nissaraṇadesanādidesanāvibhāgehi, dukkhāpaṭipadādipaṭipadāvibhāgehi, sutamayañāṇādiñāṇavibhāgehi.

Avasiṭṭhapārisajjenāti khattiyagahapatiparisapariyāpannena. Aṭṭhannanti khattiyaparisā brāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmaparisāti imāsaṃ aṭṭhannaṃ.

Samatthetīti samatthaṃ sambandhatthaṃ karoti.

Tameva dvādasapadabhāvaṃ dīpetvāti sambandho. Tadatthassāti chachakkapariyāyatthassa (ma. ni. 3.420 ādayo). Sabbapariyattidhammasaṅgāhakattā chachakkapariyāyassa, tadatthassa ca dhammacakkappavattena suttena (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 

我来 译这段巴利文：
7.那个,即补特伽罗的分别。以智的分别,即以闻所成等智的差别。生起,即生出。其中,即在那作为利根等补特伽罗分别的教说容器中。在教说,即在经中。为了显示它,即为了显示那补特伽罗的分别。有些人读为"这个关系如何成就"。
那个,即考察所说法义的慧。从主题,即从"导师说法"等主题。从作用,即从能调伏利根等有情的作用。把握教法,此中也应当带入"从主题或从作用"来安排。
"依第一选择有伺寻等同义语,依第二选择有伺寻等分别,由思维为因而生的是思所成"等,如是能依所说的方法安排,所以说"其余如说的方法"。
在闻思所成智中,应当了知是"在闻所成智和思所成智中,在闻思所成智中"的部分词省略。因为大菩萨在最后生仅安住于思所成智而开始观,其他则在闻思所成智中。以彼等,即以如是读的人们。如说的方法,即如在行道说中所说的"把握所造色,把握无色"等方法。
8.他人的音声成为此的缘,这是意思。"以及自生起的如理作意",这应当了知依词序方法转第二。由此摄取声闻的修所成智生起。或者此处只意指声闻的智生起,因为说利根等的分别。在这种情况下,应当视为否定前说的省略方法。以"成就意乐、加行、觉悟"显示说"有这两种慧"是指摄在后二轮中、摄于前因的闻思所成智。应当了知它们的存在是不被对治所损害。因为未经造作,未经造作。闻所成智也是前已成就的。
9.以教说、行道、智的分别,即以出离教说等教说分别,以苦行道等行道分别,以闻所成智等智分别。
其余众会,即属于刹帝利居士众。八种,即刹帝利众、婆罗门众、居士众、沙门众、四大王天众、三十三天众、魔众、梵众这八种。
使适合,即使意义相互关联适合。
使那个十二支分的状态明显,是关联。它的义理,即六六法门的义理。因为六六法门摄一切教法,以及它的义理以转法轮经...;

2.30) saṅgahitattā vuttaṃ ‘‘sabbassāpi…pe… vibhāvento’’ti. Visayibhāvena byañjanapadānaṃ, visayabhāvena atthapadānaṃ sambandhaṃ sandhāyāha ‘‘tesaṃ…pe… sambandhabhāva’’nti.

Padāvayavo akkharāni. Padatthoti padatthāvayavo. Padatthaggahaṇassāti padatthāvabodhassa. Visesādhānaṃ visesuppatti. Vākyabhedeti vākyavisese. Cittaparitosanaṃ cittārādhanaṃ. Buddhinisānaṃ paññāya tejanaṃ tikkhabhāvakaraṇaṃ. Nānāvākyavisayatāpi siddhā hoti padādīhipi saṅkāsanassa siddhattā . Ekavākyavisayatāya hi atthapadānaṃ saṅkāsanādayo yathākkamaṃ akkharādivisayā evāti niyamo siyā. Etenāti atthapadānaṃ nānāvākyavisayatthena.

Ugghaṭanādiatthānīti ugghaṭanavipañcananayanappayojanāni.

10. Upatiṭṭhati etthāti upaṭṭhitanti upaṭṭhitasaddassa adhikaraṇatthataṃ dassetuṃ ‘‘upatiṭṭhanaṭṭhāna’’nti vuttaṃ yathā ‘‘padakkanta’’nti. Tenāha ‘‘idaṃ nesa’’ntiādi. Paṭipattidesanāgamanehīti paṭipattigamanadesanāgamanehi. ‘‘Kicchaṃ vatāyaṃ loko āpanno jāyati ca…pe… jarāmaraṇassā’’tiādinā jarāmaraṇato paṭṭhāya paṭiccasamuppādamukhena vipassanaṃ abhinivisitvā mahāgahanaṃ chindituṃ nisānasilāyaṃ pharasuṃ nisento viya kilesagahanaṃ chindituṃ lokanātho ñāṇapharasuṃ tejento buddhabhāvāya hetusampattiyā paripākagatattā sabbaññutaññāṇādhigamāya vipassanāgabbhaṃ gaṇhāpento antarantarā nānāsamāpattiyo samāpajjitvā anupadadhammavipassanāvasena anekākāravokārasaṅkhāre sammasanto chattiṃsakoṭisatasahassamukhena yaṃ ñāṇaṃ pavattesi, taṃ ‘‘mahāvajirañāṇa’’nti vadanti. Aṭṭhakathāyaṃ pana ‘‘catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇa’’nti (dī. ni. aṭṭha. 3.141) āgataṃ, taṃ devasikaṃ vaḷañjanakasamāpattīnaṃ purecarānucarañāṇaṃ sandhāya vuttaṃ. Yaṃ pana vakkhati ‘‘ñāṇavajiramohajālapadālana’’nti, taṃ saha vipassanāya maggañāṇaṃ veditabbaṃ. Etaṃ brahmacariyanti sāsanabrahmacariyaṃ adhippetanti taṃ dassento ‘‘brahmuno’’tiādimāha.

Desanāyāti karaṇatthe idaṃ karaṇavacanaṃ. Niyuttoti ettha hetuattho antonītoti dassento ‘‘niddhāretvā yojito’’ti āha.

Desanāhāravibhaṅgavaṇṇanā niṭṭhitā.

2. Vicayahāravibhaṅgavaṇṇanā



我来翻译这段巴利文：
2.30. 因为以转法轮经摄一切,所以说"一切...等...显示"。关于作为主体的文词和作为对象的义词的关系,所以说"它们...等...关系性"。
词的部分是字母。词义即词义的部分。把握词义即了解词义。特殊性的建立是特殊性的生起。在句的差别中即在句的种类中。令心满意是令心欢喜。智慧的锐利是使慧锐利成为利性。也成就种种句的对象性,因为以词等也成就显示。因为在一句的对象性中,义词的显示等依次只以字母等为对象而有限定。以此,即以义词有种种句的对象性。
引发等义即引发、广说、引导、目的。
10. 现起于此为现起,为显示现起字的处所义,所以说"现起处",如"足迹"。因此说"这是它们的"等。以实践、教说、趣入,即以实践趣入和教说趣入。"此世间实难,生....等...老死"等,从老死开始以缘起门入观,如在磨刀石上锐利斧头以砍大丛林般,为了砍烦恼丛林,世间导师锐利智慧斧,由于成就佛位的因缘已成熟,为了证得一切智智而使入观胎,中间多入种种定,以逐一法观的方式观察种种行,以三百六十亿门转起的智,称为"大金刚智"。但在注释中说"以二千四百亿定运行的大金刚智",是指每日所用定的前后智而说。但将说"智金刚破除痴网",这应当了知是与观俱的道智。这梵行,是指教法梵行,为显示这点而说"梵"等。
教说,这是具格词表示工具义。所系,此中包含因义,显示这点而说"抉择后系属"。
教说关系分别注释完毕。
2. 抉择关系分别注释

11. Jātiliṅgakālasādhanavibhattisaṅkhyāvisesādito saddato padavicayo kātabbo. Tattha kariyamāno ca yathāsabhāvaniruttiyā eva kato sukato hotīti dassento ‘‘idaṃ nāmapadaṃ…pe… ayaṃ saddato padavicayo’’ti vatvā ‘‘so panāya’’ntiādimāha. Vattabbaatthasaṃvaṇṇanāti taṃtaṃpadavacanīyassa atthassa bhedaṃ vatvā pariyāyehi vivaritvā kathanaṃ.

Viciyamānassa suttapadassāti pucchāvasena pavattasuttapadassa. ‘‘Suttantarapadānipi pucchāvaseneva pavattānī’’ti vadanti ‘‘na sabbampi suttapada’’nti. Ekasseva padassa sambhavantānaṃ anekesaṃ atthānaṃ uddhāro atthuddhāro. Ekasseva pana atthassa sambhavantānaṃ anekesaṃ padānaṃ uddhāro paduddhāro. Sabbe hi saṃvaṇṇiyamāne sutte labbhamāne sabbe padatthe. Nava suttanteti suttageyyādivasena navappakāre suttasmiṃ ānetvā vicinatīti yojanā. Atha vā ‘‘sabbe nava suttante’’ti iminā pavicayalakkhaṇena hārena suttageyyādīni sabbānipi navappakārāni suttāni vicinatīti attho. Tenāha ‘‘suttageyyādike’’tiādi.

‘‘Kosalānaṃ purā rammā’’tiādikā (su. ni. 982) chapaññāsa gāthā vatthugāthā. ‘‘Pārāyanamanugāyissa’’nti (su. ni. 1137 ādayo) pana ādikā ekūnavīsati gāthā anugītigāthā. Idaṃ nāmaṃ katanti idaṃ ‘‘pārāyana’’nti nāmaṃ kataṃ. Tenāha ‘‘pāraṃ gamanīyā ime dhammā, tasmā imassa dhammapariyāyassa ‘pārāyanantveva adhivacana’’’nti (su. ni. pārāyanatthutigāthā; cūḷani. pārāyanatthutigāthā 149 ādayo). Buddhiyaṃ viparivattamānanti imassa vicayahāravibhaṅgassa desanākāle āyasmā mahākaccāno attano buddhiyaṃ vattamānaṃ katvā evamāhāti yojanā.

Ekaṃsabyākaraṇassa ayanti ekaṃsabyākaraṇīyā, ekaṃsena vā byākātabbattā ekaṃsabyākaraṇīyā, ekaṃsabyākaraṇayoggāti attho. Sesapadadvayepi eseva nayo. Ṭhapanīyāti ṭhapetabbattā abyākaraṇīyāti attho. Samayantaraparicayena nivāraṇadhammaṃ pati saṃsayapakkhando pucchatīti adhippāyenāha ‘‘vimaticchedana’’nti. Pakatiyā pana nivāraṇadhammaṃ ajānanto ñātukāmatāya pucchatīti adiṭṭhajotanāya pucchāpi siyā. Tathā hi vakkhati ‘‘lokassa nivāraṇādīni ajānantenā’’ti.

Ekavatthupariggahāti ekassa abhidheyyatthassa gahaṇato.

Vimuttiparipācakaindriyāni vivaṭṭapakkhe ṭhitassa saddhādayo dhammā, kiṃ panettha ariyānampi indriyalokena saṅgaho hotīti āha ‘‘pariyāpannadhammavasenā’’tiādi.

Kāḷapakkhacātuddasīghanavanasaṇḍameghapaṭalacchādanaaḍḍharattīnaṃ vasena caturaṅgasamannāgatena. Vivicchāti vicikicchāya. Tenāha ‘‘vicikicchāhetū’’ti. Dukkhamassa mahabbhayanti ettha vuttaṃ ‘‘assā’’ti padaṃ ‘‘jappābhilepanaṃ assa brūmī’’ti ānetvā sambandhitabbanti dassento ‘‘jappā taṇhā assa lokassā’’ti āha. ‘‘Sabbasattāna’’ntiādinā, ‘‘sabbasovā’’tiādinā ca anvayato, byatirekato ca sātisayaṃ avijjāya nīvaraṇabhāvaṃ dasseti. ‘‘Dūre santo pakāsanti (dha. pa. 304; netti. 11), ratto atthaṃ na jānātī’’ti (netti. 11, 27) gāthādvayenāpi anugītivicayaṃ dassetīti yojetabbaṃ.

Rūpāvacarāti rūpāvacarasattā. Vipariṇāmadukkhatāya muccanassa kāraṇavacananti sambandho. Yato vaṭṭadukkhato muccanaṃ. Taṃ vaṭṭadukkhaṃ anavasesapariyādānavasena saṅkhāradukkhatāgahaṇena.


我来 译这段巴利文：
11. 应当从性、性别、时、语态、变格、数等特殊性对词作词的抉择。在此所作的,只有依本性语法而作才是善作,为显示这点而说"这名词...等...这是从语词的词的抉择",然后说"但这个"等。应说义的解释即说彼彼词所应说的义理的分别,以同义词开显而说。
被抉择的经句,即以问的方式转起的经句。说"其他经句也是以问的方式转起","不是一切经句"。从一个词生起多种义理的列举是义的列举。而从一个义理生起多种词的列举是词的列举。因为在一切被解释的经中所获得的一切词义。在九种经中,即在经、应颂等九种经中带入而抉择的安排。或者以"一切九种经"这个有抉择相的关系抉择经、应颂等一切九种经的意思。因此说"经、应颂等"。
"从拘萨罗的可爱城"等五十六偈是事缘偈。而"我将随诵波罗延"等十九偈是随诵偈。这名字怎么作,即这"波罗延"之名如何作。因此说"这些法是应去彼岸的,所以这法门的别名为'波罗延'"。在智中转起,即在这抉择关系分别说时,尊者大迦旃延使在自己智中转起而如是说的安排。
适于一向解答的,即应一向解答的,或因应当一向解答故为一向解答的,意思是适合一向解答。在其余两词也是这个道理。应舍置的,因为应当舍置故为不应解答的意思。以了解其他学说而对遮止法生疑而问,意趣说"断疑"。但本来不知遮止法而为了想知而问,也可能是显未见的问。因此将说"不知世间的遮止等"。
取一事,即取一个所诠义。
解脱成熟根是住立出离分的信等法,但此处圣者的根也摄入世间吗?所以说"依摄入法"等。
由黑分十四日、密林、云层遮蔽、半夜的方式而具足四支。恶疑即疑惑。因此说"以疑为因"。"他有大苦畏"中,显示所说的"他的"字应带入"我说他的贪爱染污"而结合,所以说"贪爱渴望是他世间的"。以"一切有情"等,以"或一切"等,显示从顺理和反理而无明有殊胜的障碍性。应安排"以'远离而显现,贪着者不知义'两偈也显示随诵的抉择"。
色界即色界有情。脱离变易苦的因说的关联。由此从轮回苦解脱。那轮回苦以无余遍尽的方式由行苦的把握。


Ekādhāranti ekavatthu adhiṭṭhānaṃ. Nivāraṇaṃ vikkhambhanaṃ pidhānaṃ samucchedoti atthadvayassa pucchitattā ‘‘anekādhāraṃ dassetu’’nti vuttaṃ. Tenāha ‘‘nivāraṇasaṅkhātaṃ saṃvaraṃ…pe… pidhiyyanti pacchijjantī’’ti (su. ni. aṭṭha. 2.1041; cūḷani. aṭṭha. 3). Tassattho ‘‘nivāraṇasaṅkhātaṃ vikkhambhanaṃ, saṃvaraṃ, pidhānañca kathehī’’ti.

‘‘Vodāna’’nti iminā sotānaṃ vikkhambhanavisuddhi, ‘‘vuṭṭhāna’’nti iminā samucchedavisuddhi adhippetāti āha ‘‘pucchāya duvidhatthavisayataṃ vivarituṃ ‘eva’ntiādi vutta’’nti. Tathā cāha ‘‘vodāyati…pe… ariyamaggo’’ti.

Diṭṭhimānāvijjāsotāpi taṇhāsotānugāti āha ‘‘yebhuyyena anurodhavasenā’’ti. Upacāravasenāti nissitupacāravasena. Sabbasmāti cakkhuto yāva manatoti sabbasmā dvārato. Sabbappakārenātti taṇhāyanamicchābhinivesanaunnamanādippakārena.

Tameva satinti yāyaṃ sati pubbabhāge sotānaṃ vikkhambhanavasena vuttā, tameva satiṃ. Maggakkhaṇe sotānaṃ saṃvaraṃ pidhānaṃ brūmi. Yasmā pana pidhāyikāpi sati maggakkhaṇe paññānugā, paññākiccamevettha adhikaṃ, tasmā vuttaṃ ‘‘paññāyete pidhīyare’’ti.

Saṃvarapidhānānanti ettha saṃvarasaddena nivāraṇaṃ vuttaṃ.

Yasmiṃ yasmiṃ ariyamagge anadhigate yaṃ yaṃ abhisaṅkhāraviññāṇaṃ uppajjanārahaṃ, tasmiṃ tasmiṃ adhigate taṃ taṃ viññāṇaṃ anuppādanirodhena nirujjhati saddhiṃ attanā sampayuttanāmarūpenāti āha ‘‘tassa tassa viññāṇassa nirodhena sahevā’’ti. Anuppādanirodho hi ettha ‘‘nirodho’’ti adhippeto anupādisesanibbānassa adhippetattāti. Anusandhīyati etenāti anusandhi, idha pucchiyamāno attho.

Sahavisayena dassetunti ettha saccāni eva visayo. Pahātabbasabhāvaṃ samudayasaccaṃ, tassa visayo dukkhasaccaṃ. ‘‘Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.53, 57) hi vuttaṃ. Pahāyakasabhāvaṃ maggasaccaṃ, tassa visayo nirodhasaccanti āha ‘‘saha visayena…pe… saccesū’’ti. Kāmañcettha ‘‘samudayo dvīsu bhūmīsu pahīyatī’’ti āraddhaṃ, ‘‘dassanena tīṇi saṃyojanāni pahīyanti, bhāvanāya satta saṃyojanāni pahīyantī’’ti pana vibhāgavacanameva vattanti āha ‘‘pahāyakavibhāgamukhena pahātabbavibhāgaṃ dassetu’’nti.

Niravasesakāmarāgabyāpādā tatiyamaggena pahīyanti, itare catutthamaggenāti vuttaṃ ‘‘itarehi pana niravasesa’’nti. Tatthāti kammavipākavaṭṭappabhedena tedhātuke bhavattaye. Saṃyojanavasenāti sabbadā yojanavasena bandhanavasena.

12. Aggaphalañāṇatāya ekampi samānaṃ tannimittassa khayānuppādārammaṇassa paccavekkhaṇañāṇassa vasena phalavohārena dve nāmāni labhati.

Somanassanāmalābho iminā ārammaṇasaṅketenāti tadatthaṃ vivaranto ‘‘khaye…pe… samaññāyā’’ti āha.



我来翻译这段巴利文：
一基,即一事的住立。因为问了遮止、镇伏、遮蔽、断除两种义理,所以说"显示多基"。因此说"请说名为遮止的防护...等...遮蔽断除"。其义是"请说名为遮止的镇伏、防护和遮蔽"。
以"清净"表示诸流的镇伏清净,以"出起"表示断除清净,所以说"为了开显问有两种义的境,说'如是'等"。因此说"清净...等...圣道"。
见、慢、无明流也随顺爱流,所以说"多分依随顺"。以近分,即依所依的近分。一切,即从眼到意的一切处。一切方式,即以爱着、邪执著、高举等方式。
那个念,即前分以镇伏诸流而说的那个念。我说在道剎那时是诸流的防护遮蔽。但因为遮蔽的念在道剎那时随顺慧,此中慧的作用更为殊胜,所以说"以慧遮蔽它们"。
防护遮蔽,此中以防护字说遮止。
在任何圣道未证得时,任何行识应当生起,在证得时,那个识以不生灭而灭,连同与自己相应的名色,所以说"以那个那个识的灭一起"。因为此中意指不生灭,因为意指无余依涅槃。由此贯通为贯通,即此中所问的义理。
与对象一起显示,此中诸谛就是对象。集谛是所断本性,它的对象是苦谛。因为说"诸比丘,住于观察结缚法中的味著,渴爱增长"。道谛是能断本性,它的对象是灭谛,所以说"与对象一起...等...在诸谛中"。虽然此中开始说"集在两地断",但说"以见断三结,以修断七结"的分别说,所以说"为了以能断分别显示所断分别"。
无余的欲贪、嗔恚以第三道断,其余以第四道,所以说"以其余无余"。其中,即在业、异熟、轮回差别的三界三有中。以结的方式,即以永远系缚束缚的方式。
12. 虽然是一个,由于最上果智性,依那缘灭与不生为所缘的省察智,因果的言说而得两名。
喜的得名是以此所缘的指示,显示那义而说"灭...等...名称"。;

13.Taggahaṇenevāti phassapañcamakapañcarūpindriyaggahaṇeneva. Sahacaraṇādināti sahajātādianantarādipaccayabhāvena ceva nissayārammaṇādinā ca. ‘‘Sampayutta’’nti iminā sahitatā avisiṭṭhatā idhādhippetāti āha ‘‘avibhāgena gahaṇīyabhāvaṃ sandhāyā’’ti.

Kathaṃ samādhindriyaṃ uppādetīti āha ‘‘satiggahaṇena cettha pariyuṭṭhānappahānaṃ idhādhippeta’’nti. Na hi samādhinā pariyuṭṭhānappahānaṃ sambhavati.

Padahati etenāti padhānaṃ, vīriyaṃ. Teti vīriyasaṅkhārā. Ekarasenāti yathā indriyāni ekarasāni honti, evaṃ ekarasabhāvena saraṇato pavattanato. Tathā pavattiyā eva suṭṭhu vata vīriyaṃ vāhesīti yoginā saṅkappetabbato tadupagavīriyavāhanaṭṭhena ‘‘sampahaṃsanā’’ti vuttaṃ. Tenāha ‘‘evaṃ me…pe… hetubhāvato’’ti.

Iddhisaddassa paṭhamo kattuattho, dutiyo karaṇattho vutto, pādasaddassa eko karaṇattho eva. Pajjitabbā ca iddhī vuttā, na ca ijjhanti. Pajjitabbā ca iddhī pajjanakaraṇena pādena samānādhikaraṇā na hontīti ‘‘paṭhamena atthena iddhi eva pādo’’ti kathaṃ sakkā vattuṃ, tathā iddhikiriyākaraṇena sādhetabbā buddhisaṅkhātā iddhi pajjanakiriyākaraṇena pajjitabbāti dvinnaṃ karaṇānaṃ na samānādhikaraṇatā sambhavatīti ‘‘dutiyena atthena iddhiyā pādo’’ti kathaṃ sakkā vattunti ce? Sakkā, pādassa ijjhamānakoṭṭhāsa ijjhanakaraṇūpāyabhāvato. Atha vā ‘‘paṭhamena atthena iddhiyā pādo, dutiyena atthena iddhi eva pādo iddhipādo’’ti evaṃ yojanato. Kathaṃ? Anantarattho paccāsattiñāyena idha paṭhamoti adhippeto, tato purimo dutiyoti.

‘‘Chandaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhi’’ntiādi (vibha. 432) vacanato chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvetīti etthāpi chandādhipati samādhi chandasamādhīti adhipatisaddalopaṃ katvā samāso vuttoti viññāyati. Adhipatisaddatthadassanavaseneva pana ‘‘chandahetuko, chandādhiko vā samādhī’’ti sammohavinodaniyaṃ (vibha. aṭṭha. 431) vuttaṃ, tasmā idhāpi chandādhipati samādhi chandasamādhīti veditabbo. Taṃ pana chandaṃ vuttanayena saddhāsīsena dassento ‘‘saddhādhipateyyā cittekaggatā’’ti vuttaṃ. ‘‘Idaṃ padhāna’’nti vā vīriyaṃ vuttaṃ. Vīriyasaddāpekkhāsahitaṃ ekavacanena vatvā catubbidhassapi vīriyassa adhippetattā nibbattetabbadhammavibhāgena ca ‘‘ime saṅkhārā’’ti vuttaṃ. Tena padhānabhūtā saṅkhārāti evaṃ samāso veditabbo. Saṅkhatasaṅkhārādinivattanatthañcettha padhānaggahaṇaṃ. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbampi vīriyaṃ. Tattha catukiccasādhakato aññassa nivattanatthaṃ padhānaggahaṇanti padhānabhūtā seṭṭhabhūtāti attho.


我来翻译这段巴利文：
13. 以取那个,即以取触为第五的五色根。以俱行等,即以俱生等无间等缘性以及所依、所缘等。以"相应"这个字,此处意指结合、不相违,所以说"关于应当以无别取的性质"。
怎样生起定根呢?说"以念的把握,此中意指断除遍起",因为不可能以定断除遍起。
以此精进为精勤,即精进。它们,即精进行。以一味,即如诸根成为一味,如是以一味性而流转运作。由于如是运作而瑜伽者应当思惟"善哉精进运转",由于趣向那的精进运转义而说"令欢喜"。因此说"因为如是...等...为因"。
神通字的第一义是作者义,第二是工具义,足字只有一个工具义。所说的神通是应通达的,但并非成就。应通达的神通与通达的工具足不是同位语,怎么能说"以第一义神通即是足"?同样,应以神通作用工具成就的所谓神通智与以通达作用工具应通达,两种工具不可能是同位语,怎么能说"以第二义神通的足"呢?可以,因为足是成就部分的成就工具方便。或者,"以第一义神通的足,以第二义神通即是足为神通足",如是安排。如何?此处依邻近道理意指相邻义为第一,此前的为第二。
由于说"诸比丘,若以欲为增上而得定"等,修习具足欲定精勤行的神通足,此中也了知说复合词是省略增上字而作欲定。但在《除痴》中依增上字义的显示而说"以欲为因,或以欲为增上的定",所以此处也应当了知欲增上定为欲定。显示那个欲如说的方法以信为首,所以说"信增上的心一境性"。或说"这是精勤"即精进。以精进字所需的单数说,因为意指四种精进,以及依所应生法的分别而说"这些行"。由此应当了知复合词如是为精勤的行。此中取精勤是为了排除有为行等。或者,造作那个那个殊胜为行,即一切精进。其中取精勤是为了排除成就四作用以外的,意思是成为精勤即成为最胜。


Vīriyiddhipādaniddese ‘‘vīriyasamādhippadhānasaṅkhārasamannāgata’’nti (vibha. 435) dvikkhattuṃ vīriyaṃ āgataṃ. Tattha purimaṃ samādhivisesanaṃ ‘‘vīriyādhipati samādhi vīriyasamādhī’’ti, dutiyaṃ samannāgamaṅgadassanatthaṃ. 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 hoti. Yasmā pana chandādīhi visiṭṭho samādhi tathā visiṭṭheneva tena sampayutto padhānasaṅkhāro, sesadhammā ca, tasmā samādhivisesanānaṃ vasena ‘‘cattāro iddhipādā’’ti vuttā. Visesanabhāvo ca chandādīnaṃ taṃtaṃapassayanavasena hotīti chandasamādhi…pe… iddhipādanti ettha nissayatthepi pādasaddena upāyatthena chandādīnaṃ iddhipādatā vuttā hoti. Tathā hi abhidhamme uttaracūḷabhājanīye ‘‘cattāro iddhipādā chandiddhipādo’’tiādinā (vibha. 457) chandādīnameva iddhipādatā vuttā. Pañhāpucchake ca ‘‘cattāro iddhipādā – idha bhikkhu chandasamādhī’’ti (vibha. 462) ārabhitvāpi puna chandādīnaṃyeva kusalādibhāvo vibhatto. Upāyiddhipādadassanatthameva hi nissayiddhipādadassanaṃ kataṃ. Aññathā catubbidhatāva na hotīti. Ayamettha pāḷivasena atthavinicchayo veditabbo.

Tadaṅgasamucchedanissaraṇavivekanissitattaṃ vatvā paṭippassaddhivivekanissitassa avacanaṃ ‘‘chandasamādhi…pe… iddhipādaṃ bhāvetī’’ti (vibha. 432) bhāvetabbānaṃ iddhipādānaṃ vuttattā. Bhāvitiddhipādassa hi sacchikātabbā phalapariyāpannā iddhipādāti.

Vossaggasaddo pariccāgattho, pakkhandanattho cāti vossaggassa duvidhatā vuttā. Yathāvuttena pakārenāti tadaṅgasamucchedappakārena, tanninnabhāvārammaṇappakārena ca. Pariṇamantaṃ vipassanakkhaṇe.

14.Pubbabhāgapaññāyāti ekāvajjananānāvajjanavīthīsu pavattaupacārapaññāya. Adhigamapaññāyāti appanāpaññāya. Puna pubbabhāgapaññāyāti nānāvajjanupacārapaññāya, paṭisandhipaññāya vā. Upacārapaññāyāti ekāvajjane, sabbattha vā pavattaupacārapaññāya.

Pucchāvissajjanavicayopīti yathāvuttāya pucchāya vissajjanavicayopi. Vuttanayānusārenāti adiṭṭhajotanā, vimaticchedanā cāti heṭṭhā vuttanayānugamanena.

15.Sekheasekheti sekkhe ariyapuggale, asekkhe ariyapuggale. Vipassanāpubbaṅgamappahāneti vipassanaṃ purecārikaṃ katvā pavattakilesappahāne, pahānābhisamayeti attho.

‘‘Yaṃ aniccaṃ dukkhaṃ anattā’’ti pāḷiṃ dassetvā puna ‘‘yaṃ anicce dukkhe anattanī’’ti vacanaṃ evampettha paṭhantīti dassetuṃ.

Sesasaṃkilesavodānadhammāti gedhato avasiṭṭhasaṃkilesadhammā ca sabbavodānadhammā ca. Abhāvenāti abhāvanena abhāvakaraṇena.

Payogaparakkamanti bhusaṃ yogo payogo, payogova parakkamo payogaparakkamo, cittaṃ. Ukkhipatīti kosajjapakkhe patituṃ adento kusalapakkhe uddhaṃ khipento viya pavattati. Padhānavīriyanti akusalānaṃ anuppādanaṭṭhena uttamavīriyaṃ. Yojetabbānīti ‘‘āsevamāno vāyamatī’’tiādinā yojetabbāni. Anuppannāti avattabbataṃ āpannānanti bhūmiladdhārammaṇādhiggahitāvikkhambhitāsamugghāṭituppannānaṃ.



以下是这段巴利文的简体中文翻译：
在精进神通足的解说中，"精进定精勤行具足"一句中精进出现两次。其中第一次是定的修饰，"精进增上定为精进定"；第二次是为了显示具足的支分。实际上所有处的具足支分只有定和精勤行两种。欲等是定的修饰。而精勤行是以精勤的语言来修饰，而非以欲等，所以此处没有说精勤行的精进增上。精进和定互相修饰而住，以具足支分的方式说精勤行，所以也未说以两种精进具足。因为定以欲等修饰，所以精勤行也以这样被修饰而相应，以及其余诸法，因此依定的修饰说"四种神通足"。修饰的性质对于欲等是依各自的依止而有。所以在"欲定...神通足"中，也以足字表示依止义和方便义的欲等的神通足。正如阿毗达磨的《上小分别》中说"四种神通足，欲神通足"等，显示了欲等的神通足。在问答中也说"四种神通足——诸比丘在此以欲定"，并再次分别了欲等的善等性。显示方便神通足是为了显示依止神通足。否则就不会有四种性质。此中应以经文的方式了解义理。
说了支分断除、出离、离、依止之后，没有说依止寂静离的，因为说"修习欲定...神通足"的应修习神通足。因为已修习神通足者，可以证得属于果的神通足。
舍弃字有舍弃义和跳跃义两种。如所说的方式，即支分断除的方式，以及倾向于那个的所缘方式。在观察刹那中转化。
14. 前分慧，即在一转向、多转向道中生起的近分慧。得慧，即安止慧。再者前分慧，即多转向近分慧，或者结生慧。近分慧，即在一转向，或者一切生起近分慧。
问答分别，即如所说的问题的回答分别。依已说的方法，即为显示未见，断除疑惑。
15. 有学无学，即在有学圣者，无学圣者。观察为先的断除，即以观察为在前，生起烦恼的断除，断除证悟的意思。
示现"凡非常、苦、非我"的经文，再现"凡无常、苦、非我性"的说法，如是读诵以显示。
余下的染净法，即从贪欲等余下的染污法，以及一切清净法。以无，即以无作、无作为。
作用努力，即极大的作用为作用，作用即是努力，作用努力，即心。举起，即在懈怠一边不下沉，在善法一边如举起般生起。精进努力，即为不生起不善法的最上精进。应当联系的，即如"修习而努力"等应当联系。未生起，即未曾说的、已达到地、已获得境界、已镇伏、已拔除、已生起的。

16. ‘‘Aṭṭhamakassa indriyānī’’ti vuttattā ‘‘paṭhamamagge saddhādayo’’tiādi vuttaṃ. Indriyaggahaṇañca pāḷiyaṃ nidassanamattaṃ daṭṭhabbaṃ.

Asubhānupassanā kāyānupassanāsatipaṭṭhānanti āha ‘‘satipaṭṭhānabhāvanāya suniggahito kāmavitakko’’ti. Samādhi uppajjamāno kāmavitakkampi niggahetvā eva uppajjatīti dassento ‘‘anavajjasukhapadaṭṭhānenā’’tiādimāha. ‘‘Kusalesu dhammesu āraddhavīriyo’’tiādinā dhammacchandato uppajjamāno vīriyacchando khantiṃ paribrūhetīti dasseti. Anavajjadhammānaṃ upakārakadhammāsevanaṃ viya anupakārakadhammaparivajjanampi paññānisevaneneva hotīti āha ‘‘samādhiādīna’’ntiādi.

17. Sabbadhammādhiṭṭhānaṃ desanaṃ puggalādhiṭṭhānena vibhajituṃ ‘‘loko nāmā’’tiādi vuttanti dassento ‘‘sabbadhammānanti…pe… dassetu’’nti āha. Mahaggatadhammesu ṭhānaṃ taṃsampādanāva. Tathā sesesu. Vaḍḍhiyamānesūti yathā vimuttiṃ paripācayanti, evaṃ brūhiyamānesu.

Dassanapariññāti rūpārūpadhammānaṃ salakkhaṇato, paccayato ca parijānanā. Tenāha ‘‘ñātapariññā’’ti. Paṭipakkhavidhamanena saddhiṃ lakkhaṇattayavibhāvanā idha ‘‘bhāvanāpariññā’’ti adhippetāti āha ‘‘bhāvanā…pe… pariññā cā’’ti . Dassanatthā pariññā dassanapariññā, bhāvanatthā pariññā bhāvanāpariññāti evaṃ vā ettha attho daṭṭhabbo.

Kakkhaḷaphusanādīti kakkhaḷādiphusanādi. Abhijānitvāti abhiññāya paññāya jānitvā, ṭhitassa abhijānanahetu vāti attho. Atthoti phalaṃ. Nayoti vuttanayo.

‘‘Yaṃ asaṅkhata’’ntipi paṭhanti. Catunayakovidoti ekattanānattādinayacatukke nipuṇo. Desanāyuttikusaloti dhammānaṃ desanāvidhimhi kusalo.

Sadisī kātabbā saṃsandanavasenāti adhippāyo. Ānetabbā ‘‘ayaṃ desanā imāya desanāya evaṃ saṃsandatī’’ti. Atthato apetanti ayuttatthaṃ. Asambandhatthanti aññamaññaṃ asambandhapadatthaṃ. Nanu paṭṭhānavicāro nayavicāro viya hārehi asammisso vicāraṇantaroti codanaṃ manasi katvā āha ‘‘yasmā panā’’tiādi. Idha nikkhittoti idha suttavicaye suttatthavicārabhāvato nikkhitto, etena vā paṭṭhānassa hārantogadhabhāvadassaneneva mūlapadānaṃ viya paṭṭhānassa padatthantarābhāvo dassitoti veditabbaṃ.

Imassa suttassāti saṃvaṇṇiyamānasuttaṃ sandhāyāha. Kasmiṃ vā padeti saṃvaṇṇiyamānaṃ gāthaṃ sandhāyāha. Tabbicayenāti pucchādivicayena, assādādivicayena ca.

Vicayahāravibhaṅgavaṇṇanā niṭṭhitā.

3. Yuttihāravibhaṅgavaṇṇanā

18. Evametassa suttassa attho na gahetabbo, evaṃ pana gahetabboti aggahetabbagahetabbānaṃ atthānaṃ vijahanaggahaṇatthāya yuttāyuttivicāraṇāyaṃ vajjetabbesu tāva paṭhamaṃ paṭipattīti dassento āha ‘‘atathākārena gayhamānā suttatthā visayo’’ti yathā ‘‘vāmaṃ muñca, dakkhiṇaṃ gaṇhā’’ti (dha. sa. aṭṭha. 498; visuddhi. mahāṭī. 1.14; saṃ. ni. ṭī. 1.

以下是这段巴利文的简体中文翻译：
16. 因为说"第八的诸根"，所以说"第一道中信等"。在**中，根的把握应当被看作仅仅是示现。
不净观为身随念住，所以说"在念处修习中，欲寻被很好地制服"。显示定生起时必定已制服欲寻，所以说"以无过失乐为依止"等。如"在善法中已发起精进"等，显示从法的欲生起的精进欲能培育忍。如同修习有益的诸法，远离无益的诸法也通过慧的修习而成，所以说"定等"。
17. 为了以个人为依止来分别一切法的依止说明，所以说"世界名"等，并显示"一切诸法"等。在大界法中，住处即是其成就。在其余处也是如此。在增长中，如何使解脱成熟，就如何使其增长。
观察理解，即对色法无色法从自相、缘起来了知。所以说"识别理解"。与对治的破除一起，显示三相，此处意指"修习理解"，所以说"修习...理解"。观察的理解为观察理解，修习的理解为修习理解，如是应当了解此中义。
坚硬触等，即坚硬等触。通晓，即以智慧知晓，或者知晓住立的缘故。义，即果。理，即已说的方法。
有些读作"凡无为"。精通四理，即在单一性多样性等四种理中精通。在说法中善巧，即在诸法说法方式中善巧。
应当以相似制作，以会通的方式，意图是应当引导"此说法如此会通于彼说法"。从义理上分离，即不相合的义。不相关，即相互间不相关的语义。不是从开端考察、方法考察如同以方法不混杂地考察吗？考虑到这个谴责，所以说"因为"等。此处安置，即在此经典考察中安置，通过显示开端已包含在内，如同根本语词，显示开端没有其他语义。
关于此经，即关于将被赞颂的经。或在何处语，即关于将被赞颂的偈。以其考察，即以问等考察，以及味等考察。
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18. 这样，此经的义不应如此把握，而应如此把握。为了舍弃不应把握和应把握的义，在应当排除的事中，首先显示正行，所以说"以非如是方式被把握的经义是范围"，如"舍弃左边，把握右边"。

1.213). Vajjetabbabhāvato hi suttapadehi suttatthe vivecite gahetabbabhāvo ca avasiṭṭho hoti. Tathā hi vakkhati ‘‘mettāvihārassa sato byāpādo cittaṃ pariyādāya ṭhassatī’ti na yujjati desanā, ‘byāpādo pahānaṃ abbhatthaṃ gacchatī’ti yujjati desanā’’ti (netti. 21).

Yuttiniddhāraṇena ayathāsabhāvato vivecitvā yathāsabhāvato dhammassa gahaṇakāraṇāni kathento ‘‘mahantā apadisitabbā etesanti mahāpadesā’’ti imamatthamāha ‘‘buddhādayo’’tiādinā. Patiṭṭhānānīti patiṭṭhānasādhanāni. Sesesūti saṅghāpadesādīsu. Paṭhamattho eva hi idha pāḷi āgato, vinicchayane kāraṇaṃ mahāpadesoti adhippāyo. Suttotaraṇādīti ādisaddena suttānotaraṇādipi saṅgayhati. Suttotaraṇavinayasandassanāni hi kenaci yathābhatassa ganthassa ‘‘dhammo’’ti vinicchayane kāraṇaṃ. Suttānotaraṇavinayāsandassanāni ‘‘adhammo’’ti. Yadi evanti yadi yathābhatassa ganthassa suttavinayehi saṃsandanaṃ ‘‘dhammo’’ti, asaṃsandanaṃ ‘‘adhammo’’ti vinicchayakāraṇaṃ, evaṃ santeti attho. Sampadīyati ñāpīyati dhammo etehīti sampadāyā, akkhātāro.

Vinīyanti rāgādayo etenāti vinayo, kāraṇaṃ. Tenāha ‘‘rāgādivūpasamanimitta’’nti. Kiṃ pana taṃ? Sādhiṭṭhānasamathavipassanādidhammā. Ye parato ‘‘tecattālīsaṃ bodhaṅgamā dhammā’’ti (netti. 24) vakkhati.

Vinayamahāpadesā kappiyānulomato anulomakappiyaṃ nāma, taṃsadisatāya suttantamahāpadesāpi anulomakappiyanti aṭṭhakathāvohāro. Tena vuttaṃ ‘‘yaṃ anulomakappiyanti vuccatī’’ti.

Yadipi tattha tattha pavattā bhagavato pakiṇṇakadesanā aṭṭhakathā, sā pana dhammasaṅgāhakehi tepiṭakaṃ buddhavacanaṃ saṅgāyitvā tassa atthasaṃvaṇṇanānurūpena vācanāmaggaṃ āropitattā ācariyavādo nāma. Tena vuttaṃ ‘‘ācariyavādo nāma aṭṭhakathā’’ti. Tissopi saṅgītiyo āruḷho eva hi buddhavacanassa atthasaṃvaṇṇanābhūto kathāmaggo pacchā tambapaṇṇiyehi mahātherehi sīhaḷabhāsāya ṭhapito. Attanomati theravādo. Samentameva gahetabbanti yathā pāḷiyā saṃsandati , evaṃ mahāpadesato atthā uddharitabbāti dasseti. Pamādapāṭhavasena ācariyavādassa kadāci pāḷiyā asaṃsandanāpi siyā, so na gahetabboti dassento āha – ‘‘suttena samento eva gahetabbo’’ti.

Catūhi mahāpadesehi yujjatīti catūhi mahāpadesehi na virujjhati. Idāni taṃ avirujjhanākāraṃ dassento ‘‘yena yenā’’tiādi vuttaṃ. Suttotaraṇādi eva hettha kāraṇaṃ. Tassa ca anekākāratāya ‘‘pakārenā’’ti vutto. Saṃvaṇṇiyamāne sutte saṃvaṇṇanāvasena gahetabbanti sambandho. Ābhatenāti ānītena. Suttatoti suttantarato. Ayañhettha attho – kenaci pasaṅgena suttantarato uddharitvā ānītena suttapadena suttotaraṇādinā, kāraṇappakārena ca catumahāpadesāvirodhena saṃvaṇṇiyamāne sutte saṃvaṇṇanāvasena atthajātaṃ gahetabbanti. Tenāha ‘‘tena…pe… kātabbā’’ti. Tattha yuttihārayojanā kātabbāti yuttiniddhāraṇavasena ayaṃ yuttihāro yojetabbo. Atha vā yuttihārayojanā kātabbāti iminā hārena vakkhamānanayena yuttigavesanaṃ katvā tāya yuttiyā sabbahārayojanā kātabbāti attho. Lakkhaṇañhetaṃ yuttigavesanāya, yadidaṃ yuttihāro. Tenāha ‘‘sabbesaṃ hārānaṃ, yā bhūmī, yo ca gocaro tesaṃ. ‘‘Yuttāyuttaparikkhā’’ti (netti. 4), ‘‘imāya yuttiyā aññamaññehi kāraṇehi gavesitabba’’nti (netti. 20) ca.



以下是这段巴利文的简体中文翻译：
因为从应当排除的性质来看，经的语词已经在经义中区分，所剩下的是应把握的性质。正如将来会说："慈住者念时，瞋恚心将充满"的说法不合适，"舍弃瞋恚心进入内部"的说法合适。
以理方法区分，从非本质性质中区分，并说明从本质性质把握法的原因，所以说"大师等"。基础，即建立基础。在其余处，即在僧团大义等处。此处经文第一义已经出现，在判定中大义是原因，这是意图。经典超越等，以及词"等"也包含经典超越等。因为经典超越、律的显示是某些人在判定所传文献为"法"的原因。经典超越、律的显示是判定为"非法"的原因。如果是这样，即如果所传文献与经律相符则为"法"，不相符则为"非法"的判定原因，意思是如此。通过他们被认识，法被完成，即说明者。
通过此被调伏，即律，原因。所以说"如调伏贪等的征兆"。什么是这个？即成就、止、观等法。后面将说"三十五菩提分法"。
律大义从如法顺应的相似性来说是顺应如法，因为与经典大义相似，所以注释语说是顺应如法。因此说"凡是顺应如法"。
即便是世尊在各处散说的注释，但它是由法藏者集结三藏佛语，并根据义理解释相应地建立语言，所以名为师说。因此说"师说即是注释"。这种结集已经建立的佛语义理解释的语言途径，后来由锡兰（现代斯里兰卡）大长老用僧伽罗语保存。自身所说为上座部说。应当把握相同的，即如经文相符，如是从大义处应当抉择义理。显示有时由于校勘文字，师说可能与经文不相符，它不应被把握，所以说"应仅与经文相符而把握"。
以四大义相应，即不与四大义相违。现在显示其不相违的方式，所以说"哪里哪里"等。此处经典超越等即是原因。因为它有多种方式，所以说"以方式"。在将被赞颂的经中，以赞颂的方式应当把握，这是关联。以所传，即所引。从经典，即从经典文本。此中义是：以某种联系从经典文本抉择，引用经典语词，以经典超越等，以及以原因方式，不违四大义，在将被赞颂的经中，以赞颂方式应当把握义理。所以说"以此...应当作"。在此理方法安立应当作，即以理方法区分，此理方法应当联系。或者理方法安立应当作，意思是以此方法将要说的方法，作理的探求，以此理对一切方法安立。理的探求确实是特征，即理方法。所以说："一切方法的地，及其境界。应当审察正理与非理"，"应以此理由互相探求"。

19. Yadi vā sabbāni padāni ekaṃ atthaṃ abhivadantīti yojanā.

20.Jarāyaṃ ṭhitassa aññathattanti ṭhitassa yaṃ aññathattaṃ aññathābhāvo, ayaṃ jarā nāma. Khaṇikamaraṇaṃ khaṇikanirodho. Samucchedamaraṇaṃ khīṇāsavānaṃ khandhaparinibbānaṃ.

Kevalassāti jarāya amissassa. Aññāva jarā, aññaṃ maraṇanti ‘‘paṭiññātassa kevalassa maraṇassa diṭṭhattā’’ti hetu. Yathā taṃ devānanti sadisūdāharaṇaṃ, visadisūdāharaṇaṃ pana iddhipādādayo, anvayabyatirekā gahetvā yojetabbā.

Tehīti jarāmaraṇehi.

‘‘Jīraṇabhijjanasabhāvā’’ti iminā lesena taṇhājarāmaraṇānaṃ anaññattaṃ yojeti. Yadipi ‘‘aññā taṇhā, aññā jarā, aññaṃ maraṇa’’nti siddhovāyamattho, yaṃ sandhāya vuttaṃ ‘‘na ida’’ntiādi, tathāpi sakkuṇeyyaparihārāyaṃ codanāti ajjhāruḷhaṃ tattha dosaṃ dassetuṃ ‘‘yadi ca yathā jarāmaraṇa’’nti pāḷipavattāni dassento ‘‘yadi…pe… dassetī’’ti āha. Bhāvoti adhippāyo. Etesanti taṇhājarāmaraṇānaṃ.

‘‘Imāya yuttiyā aññamaññehi kāraṇehi gavesitabba’’nti ca keci paṭhanti, byañjanatopi gavesitabbaṃ, aññattha atthato aññatthampīti adhippāyo. Tameva byañjanato aññatthaṃ dassetuṃ pāḷiyaṃ ‘‘salloti vā’’tiādi vuttaṃ. Imesanti salladhūpāyanānaṃ. Icchāvipariyāyeti icchitālābhe, appaccayasamavāye vā. Idampi samatthanaṃ hoti yathādhippetassa aññatthassa byatirekadassanabhāvato. Jarāmaraṇavipariyāyeti jarāmaraṇe asati. Na hi yathādhippetajarāmaraṇābhāve taṇhā na hotīti.

Dvidhā vuttāti dvippakārena vuttā, dvikkhattuṃ vā vuttā. Yaṃ idaṃ…pe… ārammaṇakaraṇavasena vā abhilapananti evaṃ kiriyāparāmasanaṃ yojetabbanti veditabbaṃ. Visesoti ayaṃ etāsaṃ icchātaṇhānaṃ pakatisaṅkhāto viseso. ‘‘Dvīhi nāmehī’’tipi pāḷi. Yadipi evanti kāmaṃ visayavisesesu evaṃ yathāvuttaavatthāvisesena icchātaṇhānaṃ atthi kāci bhedamattāti attho. Sabhāvato pana bhedo natthīti dassento ‘‘tathāpī’’ti āha.

Icchantīti kāmenti. Taṇhāyanā pātukāmatā. Santāpanaṭṭhenāti paridahanabhāvena. Ākaḍḍhanaṭṭhenāti avaharaṇaṭṭhena. Saritānīti rāgavasena allāni. Taṃsampayuttapītivasena siniddhāni sinehitāni. Visattikāti vitthatā rūpādīsu tebhūmakadhammesu byāpanavasena. Visaṭāti purimavevacanameva ta-kārassa ṭa-kāraṃ katvā vuttaṃ. Visālāti vipulā. Visakkatīti parisakkati sahati. Ratto hi rāgavatthunā pādena tāḷiyamānopi sahati. ‘‘Osakkanaṃ, vipphandanaṃ vā visakkana’’nti vadanti. Aniccādikaṃ niccādito gaṇhantī visaṃvādikā hoti. Visaṃharatīti tathā tathā kāmesu ānisaṃsaṃ dassentī vividhehi ākārehi nekkhammābhimukhappavattito cittaṃ saṃharati saṃkhipati. Visaṃ vā dukkhaṃ, taṃ harati, vahatīti attho. Dukkhanibbattakassa kammassa hetubhāvato visamūlā, visaṃ vā dukkhādibhedā vedanā mūlaṃ etāyāti visamūlā, dukkhasamudayattā visaṃ phalaṃ etissāti visaphalā. Rūpādidukkhasseva paribhogo etāya, na amatassāti visaparibhogā. Sabbattha niruttivasena padasiddhi veditabbā. Yo panettha padhāno attho, taṃ dassetuṃ puna ‘‘visatā vā panā’’tiādi vuttaṃ.

Sinehanaṃ pemakaraṇaṃ. Bandhanaṭṭhenāti saṃyojanaṭṭhena. Āsīsanaṭṭhenāti icchanaṭṭhena. Abhinandanaṭṭhenāti assādanaṭṭhena, sampaṭicchanaṭṭhena vā.



我来翻译这段巴利文：
19. 或者安排"所有语词都说一个义"。
20. 在老中住立的变异,即住立者的那个变异、变化性,这就是所谓的老。刹那死是刹那灭。断死是漏尽者的蕴般涅槃。
纯粹的,即与老不混合的。老是一个,死是另一个,所以说"因为见到所承许的纯粹死"。如同诸天那样是相似的譬喻,而神通足等是不相似的譬喻,应当取顺理和反理来安排。
被它们,即被老死。
以"具有衰老破坏的性质"这样的方便安排渴爱、老、死不异。虽然"渴爱是一个,老是一个,死是一个"这义已成就,关于这点说"不是这个"等,但是为了避免可能的非难,显示"如果如老死"等经文的生起,所以说"如果...等...显示"。义,即意图。这些,即渴爱、老、死。
有些人读"应以此理从互相的原因探求",从文句也应探求,从他处的义到他处也是意图。为显示从文句到他处的义,在经中说"箭或者"等。这些,即箭、熏烟。在欲的转变,即不得所欲,或者在不乐的集起。这也是支持,因为是所欺的他义的相反显示。在老死的转变,即在没有老死时。因为在所欺的老死不存在时,渴爱不是不存在。
说两种,即说两种方式,或者说两次。应当了解安排这样关联作用"所谓这个...等...以所缘作的方式或言说"。差别,即这是它们欲望渴爱称为自性的差别。经文也有"以两名"。虽然如此,即虽然在对象差别中如所说的状态差别,欲望渴爱有某些差别性的意思。但从自性来看没有差别,所以说"然而"。
欲求,即欲望。渴爱是想要达到。以热恼义,即以燃烧性。以牵引义,即以取走义。湿润,即因贪欲而湿。以相应喜的方式润泽滋润。遍著,即遍布在色等三界法中。散布,即前面的同义词,将ta音变成ṭa音而说。广大,即广大。流转,即努力忍耐。因为贪着者即使被所贪之物用脚踢打也忍耐。说"退缩或躁动为流转"。执取无常等为常等而成为欺诳。退却,即如此这般在欲望中显示功德,以种种方式使心从出离的正向运转中退却收缩。或者害为苦,它带来、运来的意思。因为是产生苦的业的因,所以害根;或者害,即苦等差别的受是它的根,所以害根;因为是苦集,所以害是它的果,即害果。它以苦为受用,不是以不死为受用,所以害受用。一切处应当依语源而了知语词的成就。但此中是主要的义,为了显示它,再说"或者遍著"等。
使亲爱即生爱。以束缚义,即以系缚义。以期望义,即以欲求义。以欢喜义,即以味著义或接受义。

21.Anabhiratīti ukkaṇṭhā. Ñāṇanibbidāti nibbidānupassanā. Yathā ca dukkhū…pe… cāresu yutti vuttāti yojanā.

Sukhāpaṭipadādandhābhiññā sukhāpaṭipadākhippābhiññā sukhāpaṭipadādayo. Yo dukkhāya paṭipadāya visesaṃ adhigantuṃ bhabbo, tassa sukhāpaṭipadāyogyassa viya kariyamānā dhammadesanā visesāvahā na hoti, tasmā sā na yuttāti imamatthaṃ dasseti ‘‘rāgacarito’’tiādinā. Rāgacaritassa tathā tathā kāmānaṃ ādīnavaṃ, okāraṃ, saṃkilesaṃ, nekkhamme ānisaṃsañca avibhāvetvā ādito vipassanākathāva kariyamānā na visesāvahā hoti āsayassa asodhitattāti etamatthaṃ dassento pāḷiyaṃ ‘‘vipassanā…pe… desanā’’ti āhāti veditabbaṃ. Sesapadesupīti yathā ‘‘rāgacaritassā’’tiādinā rāgacaritakoṭṭhāsavasena pāḷiyaṃ desanāya ayutti vuttā, iminā nayena sesapadesupi dosacaritakoṭṭhāsādīsupi ‘‘dosacaritassa puggalassa asubhaṃ deseyyā’’tiādinā pāḷiyaṃ avuttopi yathāsambhavamattho niddhāretvā vattabbo. Kasmā pana yuttihāre ayuttiniddhāraṇā katāti codanaṃ manasi katvā āha ‘‘ettha cā’’tiādi. Sesesupi eseva nayoti sesesupi dosacaritādivasena niddhāritesu ayuttigavesanesu ayameva upāyo. Anulomappahāna’’ntipi pāḷi, so evattho.

‘‘Yāvatikāñāṇassa bhūmī’’ti etena yuttihārassa mahāvisayataṃ dasseti. Kasmā panāyaṃ mahāvisayoti? Yuttivicārabhāvato, saṃvaṇṇetabbassa ca dhammassa nānānayanipuṇādiguṇavisesayogatoti dassento ‘‘taṃ kissa hetū’’ti āha.

Aparabhāgeti pacchābhāge. Mettāvihāribhāgassa aparihīnatāvacanato ayogo vutto. Tenāha ‘‘sato’’ti. Yathāvuttakāraṇato evāti paṭipakkhattā eva.

Pahānekaṭṭhabhāvato diṭṭhimaññitassa. Ādīnavadassanena vitakkaṃ jigucchantā dutiyajjhānassa āsannaupacārajjhānadhammāpi vitakkārammaṇā na honti, pageva dutiyajjhānadhammāti adhippāyenāha ‘‘ārammaṇakaraṇattho hettha sahagatasaddo’’ti.

Evaṃ yuttihāralakkhaṇaṃ āgamato yuttāyuttavicāraṃ dassetvā idāni āgamānugatāya yuttiyāpi taṃ dassetuṃ guṇamukhena dosavibhajanaṃ vibhajanto ‘‘apicetthā’’tiādimāha. Taṃ uttānatthameva.

Yuttihāravibhaṅgavaṇṇanā niṭṭhitā.

4. Padaṭṭhānahāravibhaṅgavaṇṇanā



以下是巴利文的简体中文翻译：
21. 无欢喜即厌倦。智慧厌倦即随观厌倦。如苦...在行为中是适当的说法,这是安排。
容易行道迟钝智、容易行道急速智、容易行道等。对于能够获得痛苦行道的特殊性的人,若如对于容易行道者所作的法说不带来特殊性,因此它不适当,这个意义通过"贪行者"等来显示。对于贪行者,如此如此的欲望的过患、下劣、污秽,在出离中的功德未作阐明,从一开始的观察说法就不带来特殊性,因为心性未净化,这个意义应当在经中理解为"观察...说法"等。在其余处,如同"对于贪行者"等在经中说贪行部分的不适当,以此方式在其余处,对于瞋行部分等,如"应当对瞋行者的人说不净"等,虽然在经中未说,但应当根据可能性阐明义理。为什么在理方法中作了不适当的阐明,注意到这个非难,所以说"在此"等。在其余处也是同样的方法,即在其余处,对于瞋行等所阐明的不适当探求中,这是同样的方法。也有"顺应舍弃"的经文,这就是同样的义。
通过"智慧的地有多少"来显示理方法的广大领域。为什么这是广大领域?因为有理的考察性质,并显示为了赞颂的法有种种方法精巧等德的特殊性结合,所以说"这是什么原因"。
在后分,即在后半部分。说慈住分不衰减,所以说不适当。因此说"念"。正是因为如上所说的原因,正是对治的缘故。
从舍断一性来看邪见慢。通过显示过患,对于寻生起厌恶,二禅近处行禅的法也不以寻为所缘,何况二禅法,这是意图,所以说"此处'共同'一词是为作所缘的意义"。
如此从来源显示理方法的特征,现在为了显示顺应来源的理,通过德的方面分别过失,所以说"而且在此"等。那是显而易见的意义。
理方法分别赞颂结束。
4. 语词根源方法分别赞颂<.Assistant>

22.Tesaṃtesanti anavasesapariyādānaṃ, tena ye sutte vuttā ca dhammā, ye ca tesaṃ kāraṇabhūtaṃ, tesaṃ sabbesampīti vuttaṃ hoti. Sabbadhammayāthāvaasampaṭivedhoti imamatthaṃ dassetuṃ ‘‘kattha pana so’’tiādi vuttaṃ.

Piyāyitabbajātiyanti pemanīyasabhāvaṃ. Micchāpaṭipadāti pamādāpatti, micchābhiniveso vā. Ekavāraṃ uppannāpi pāṇātipātacetanā verappasavanato dosassa, ekavāraṃ uppannāpi pamādāpatti, micchābhiniveso vā mohassa uppattikāraṇanti pāḷiyaṃ avuttampi nayato niddhāretabbanti dassento ‘‘dosassa…pe… imināva nayena attho veditabbo’’ti āha. Nimittatthaggahaṇalakkhaṇaṃ vaṇṇasaṇṭhānaṃ, anubyañjanatthaggahaṇalakkhaṇaṃ anubyañjananti ‘‘nimittānubyañjanaggahaṇalakkhaṇā’’ti vuttaṃ. Tattha tattha nimittaṃ itthipurisanimittaṃ. Anubyañjanaṃ hatthapādahasitakathitādi. Phasso paccayo etissāti phassapaccayā, taṃbhāvo phassapaccayatā. Assādeti etāyāti assādo, taṇhā.

Vatthūni ñeyyadhammoti āha ‘‘vatthuavippaṭipatti visayasabhāvapaṭivedho’’ti. Idhādhippetaṃ sammāpaṭipattiṃ dassetuṃ ‘‘sīlasamādhisampadāna’’nti vuttaṃ. Ekadesupalakkhaṇavasena, vaṇṇagandharāgisappāyavasena vā pāḷiyaṃ ‘‘vinīlakavipubbakaggahaṇalakkhaṇā asubhasaññā’’ti vatvā ‘‘tassā nibbidāpadaṭṭhāna’’nti vuttaṃ nibbidaṃ dassento ‘‘nibbidā’’tiādi vuttaṃ. Tattha paritassanato visesetuṃ ‘‘ñāṇenā’’ti visesitaṃ. Tathā pavattanti nibbidanākārena pavattanaṃ.

Yoniso ummujjantiyā videharañño dhītāya rucāya jātissarañāṇaṃ kammassakataññāṇassa kāraṇaṃ ahosi, na pana asappurisūpanissayato, ayoniso ummujjantassa tasseva rañño senāpatino alātassa bījakassa dāsassāti imamatthaṃ dassento ‘‘imassa ca…pe… udāharitabbo’’ti āha. Soti pasādo. Avatthāvisesoti sampayuttadhammānaṃ anāvilabhāvalakkhito avatthābhedo. Āyatanagatoti ṭhānagato, ratanattayavisayoti attho. ‘‘Kāyo’’tiādinā avatthāvisesena vinā sabhāvasiddhameva padaṭṭhānaṃ dasseti.

Imasmiṃ ca ṭhāne pāḷiyaṃ pubbe yesaṃ dhammānaṃ padaṭṭhānaṃ niddhāritaṃ, te dhammā yesaṃ dhammānaṃ padaṭṭhānāni honti, te dassetuṃ ‘‘aparo nayo’’tiādi āraddhanti veditabbaṃ. Assādamanasikāro ayonisomanasikāralakkhaṇo vutto nidassanamattaatthoti veditabbo, yebhuyyena sattānaṃ lobhavasena ayonisomanasikārā saṃvattantītti dassanatthaṃ vā evaṃ vuttaṃ. Upapatti eva opapaccayaṃ, tassa bhāvo opapaccayikanti āha ‘‘upapattibhavabhāvenā’’ti. Vavatthitabhāvoti vavatthitabhāvo rūpassa dassanādipaṭiniyatārammaṇakiccatā. Bhavassa aṅgānīti bhavassa kāraṇāni. Dutiye aṅgānīti avayavā, kammavaṭṭampi vā kāraṇaṅgabhāvena yojetabbaṃ.

Kammaṭṭhānassāti bhāvanāya brūhanā vaḍḍhanā. Tesūti titthaññutādīsu. Kalyāṇamittassa sammadeva payirupāsanāyapīti taṃ nissāya laddhena sabbāya dhammassavanena dhammupasaṃhitaṃ pāmojjaṃ hotīti titthaññutā pītaññutāya padaṭṭhānaṃ. Evaṃ yāya vimuttiyā sati vimuttiñāṇadassanaṃ hotīti sā tassa padaṭṭhānanti ayamattho pākaṭoti āha ‘‘purimānaṃ…pe… suviññeyyo evā’’ti. Saha adhiṭṭhānenāti ñātapariññāya saddhiṃ. Ñātapariññā hi tīraṇapariññāya adhiṭṭhānaṃ. Sesaṃ suviññeyyameva.

Padaṭṭhānahāravibhaṅgavaṇṇanā niṭṭhitā.

5. Lakkhaṇahāravibhaṅgavaṇṇanā


我来帮您直译这段巴利文:
22.这些这些"是指完全无余地包含,由此表明经中所说的诸法,以及作为其因的诸法,都包括在内。为了说明"正确通达一切法"的意思,所以说"那么在何处"等。
可爱的本性,即容易产生爱著的自性。邪行即放逸行为,或是邪执。即使只生起一次的杀生意志也会引生怨恨而成为瞋恚的因,即使只生起一次的放逸行为或邪执也是愚痴生起的因,虽然经文未说明,但应当依理推知,所以说"瞋恚...乃至...应当依此方法理解"。相状执取的特相是色与形状,随相执取的特相是细部特征,所以说"以执取相与随相为特相"。其中,相是指男女相,随相是指手脚、微笑、言谈等。以触为缘的称为触缘,其状态称为触缘性。由此贪著的称为味著,即渴爱。
所缘事即所知法,所以说"事的无违逆即通达对象的自性"。为显示此处所说的正行,说"戒定具足"。依一分标相或依色香等适意的方式,经中说"青瘀腐烂想为特相的不净想",并说"以厌离为近因",为说明厌离而说"厌离"等。其中为区别于惶恐,特别说明"以智"。如是转起即以厌离方式的转起。
由于正确地出生,毗提诃国王之女卢遮生起宿命智成为业报智的因,而由于亲近恶人,不正确地出生的那位国王将军阿罗陀之子婢子,所以说"此...乃至...应当举例"。此即净信。特殊状态即相应法无混浊性的状态差别。处所即住处,意为三宝境界。通过"身"等显示不依特殊状态而自性成就的近因。
在此处,经中先前确定诸法的近因,为显示这些法是何法的近因,所以开始说"另一方法"等,应当如是了知。说味著作意是不如理作意的特相,应知这只是举例说明,或是为显示大多数众生由贪欲而起不如理作意而如是说。生即是生起,其状态为生起性,所以说"以生有状态"。确定状态即色法见等特定所缘作用的确定性。有的支分即有的因。第二支分即部分,或业轮也应配合为因分。
业处即修习的增长发展。于彼等即于知处等。由于善知识的正确亲近等,依止他而得到的一切闻法会生起与法相应的欢喜,所以知处是喜处的近因。如是,由于有解脱而有解脱知见,所以前者是后者的近因,此义明显,所以说"前...乃至...极易了知"。与确立俱即与知遍知一起。因为知遍知是度遍知的确立。其余易知。
近因理路分别注释完毕。
5.特相理路分别注释
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23.‘‘Lakkhaṇahārassa visayaṃ pucchatī’’ti vuttaṃ, ‘‘ko pana tassa visayo’’ti vutte samānalakkhaṇā avuttadhammā. Kāyānupassanāya samāraddhāya vedanānupassanādayo sukheneva sijjhantīti tabbacanena vedanāgatāsatiādīnaṃ vuttabhāvo dassito satipaṭṭhānabhāvena ekalakkhaṇattāti kāyānupassanāsatipaṭṭhānassa saddhānuggahitāni vīriyasatisamādhipaññindriyāni sādhanaṃ, evaṃ itaresampīti katvā vuttaṃ. Ayaṃ attho aṭṭhakathāyameva (netti. aṭṭha. 51) parato āgamissati. Iminā nayena sesesupi ekalakkhaṇatāniddesesu attho veditabbo. Paratoti catubyūhahāravaṇṇanāyaṃ (netti. aṭṭha. 20).

Asammissatoti vedanādayopi ettha sitā ettha paṭisandhāti kāye vedanādianupassanāpasaṅgepi āpanne tadasammissatoti attho.

Avayavigāhasamaññātidhāvanasārādānābhinivesanisedhanatthaṃ kāyaṃ aṅgapaccaṅgehi, tāni ca kesādīhi, kesādike ca bhūtupādāyarūpehi vinibbhujituṃ ‘‘tathā na kāye’’tiādimāha. Pāsādādinagarāvayavasamūhe avayavivādinopi avayavigāhaṇaṃ karonti. Nagaraṃ nāma koci attho atthīti pana kesañci samaññātidhāvanaṃ siyāti itthipurisādisamaññātidhāvane nagaranidassanaṃ vuttaṃ. Añño koci sattādiko. Yaṃ passati itthiṃ, purisaṃ vā. Nanu cakkhunā itthipurisadassanaṃ natthīti? Saccaṃ natthi, ‘‘itthiṃ passāmi, purisaṃ passāmī’’ti pana pavattasamaññāvasena ‘‘yaṃ passatī’’ti vuttaṃ. Micchādassanena vā diṭṭhiyā yaṃ passati, na taṃ diṭṭhaṃ rūpāyatanaṃ hoti, rūpāyatanaṃ vā taṃ na hotīti attho. Atha vā taṃ kosādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ na hoti, diṭṭhaṃ vā yathāvuttaṃ na hotīti attho. Yaṃ diṭṭhaṃ taṃ na passatīti yaṃ rūpāyatanaṃ, kesādibhūtupādāyasamūhasaṅkhātaṃ vā diṭṭhaṃ, taṃ paññācakkhunā bhūtato na passatīti attho.

Na aññadhammānupassīti na aññasabhāvānupassī, asubhādito aññākārānupassī na hotīti vuttaṃ hoti.

Pathavīkāyanti kesādiṃ pathavīdhammasamūhattā ‘‘kāyo’’ti vadati, lakkhaṇapathavimeva vā anekabhedabhinnaṃ sakalasarīragataṃ pubbāpariyabhāvena pavattamānaṃ samūhavasena gahetvā ‘‘kāyo’’ti vadati. Evaṃ aññatthāpi.

Ākārasamūhasaṅkhātassāti aniccatādiākārasamudāyapariyāyassa.

Tīsu bhavesu kileseti bhavattayavisayakilese. Sabbatthikanti sabbattha līne, uddhate ca citte icchitabbatthā, sabbe vā līne, uddhate ca bhāvetabbā bojjhaṅgā atthikā etāyāti sabbatthikā. Anto saṅkocoti anto olīyanā, kosajjanti attho.

24.Gahitesūti bhāvanāggahaṇena gahitesu, bhāvitesūti attho, vacanena vā gahitesu. Bhāvanāggahaṇadīpanatthattā pana vacanena gahaṇassa bhāvanāggahaṇamettha padhānaṃ. Yassa satipaṭṭhānā bhāvitā, tassa sammappadhānādayo bodhipakkhiyadhammā na bhāvitāti netaṃ ṭhānaṃ vijjatīti ca samānalakkhaṇatāpadesena imamatthaṃ dassetuṃ pāḷiyaṃ ‘‘catūsu satipaṭṭhānesu bhāviyamānesu cattāro sammappadhānā bhāvanāpāripūriṃ gacchantī’’tiādi vuttaṃ.

Vipallāsāpahīyanti ujuvipaccanīkabhāvato. ‘‘Āhārasamudayā kāyassa samudayo, phassasamudayā vedanānaṃ samudayo (saṃ. ni. 5.408), saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa’’nti (saṃ. ni. 1.1, 39; ma. ni. 

我将为您翻译这段巴利文文本：
23. "询问特相理路的范围"时已说，当问"其范围为何"时，未说明的同类特相法。在修习身随观时，伴随着它，受随观等随之容易成就，以此语句显示了受等处的随念，因为是同一特相，以信力资助的精进、念、定、慧诸根为资助，对于其余者也是如此而说。此义在注释中（曼尼贝经注释51）后面将会出现。以此方法，在其余同类特相的阐述中，应当了知其义。后面是在四部论述注释（曼尼贝经注释20）中。
不混杂者，即受等也安立于此，相互关联。当身受等随观的情况发生时，不混杂。
为了阻止肢体分析的假定、追求、把握、执著和障碍，以肢体及其支分，及以发等，以及以发等的根本和所依色法来分解："如是不在身"等。即便在宫殿等城市的肢体集合中，分析者也进行肢体分析。然而，是否有城市本身的某些意义？在男女等假定的追求中，以城市为例来说明。另有某个众生等。看见女人、男人。难道不是以眼根不能看见男女吗？诚然不能，但以"看见女人，看见男人"的现行假定，说"看见者"。或者以邪见看见的，那看见的并非色处，或色处并非那看见的。或者，看见的并非以瓶等根本和所依集合为名，或看见的不如所说。看见的并非所看见者，即色处，或以发等根本和所依集合为名的看见，以智慧之眼并非看见其真实性。
非他法随观，即非他种自性随观，不是从不净等其他行相随观。
地界身，因为以发等为地界法集合，所以说"身"，或者以特相地界，包含全身在内，以前后相续的方式存在，以集合的方式把握，说"身"。在其他处也是如此。
以相集合为名，即无常等相的总聚的方式。
三有中的烦恼，即三有领域的烦恼。遍一切者，即遍在潜伏处，在掉举的心中所希求的对象，或一切潜伏或掉举中应修习的菩提分法是此所求。内收缩即内潜伏，懈怠是其义。
24. 于所把持者，以修习的把握而把持，即是已修习者，或以语言而把持。因为语言把握的显示是为了修习的把握，所以此处修习的把握为主。若某人修习念处，而未修习正勤等菩提分法，则此情况不存在，以同类特相的方式在经中说"当在四念处被修习时，四正勤前进到修习的圆满"等。
颠倒被破除，因为直接相反的本性。"以食因缘有身的生起，以触因缘有受的生起（相应尼柯耶5.408），以行缘识，以识缘名色"（相应尼柯

3.126; mahāva. 1; udā. 1; vibha. 225) vacanato kāyādīnaṃ samudayabhūtā kabaḷīkārāhāraphassamanosañcetanāviññāṇāhārākāyādīnaṃ parijānanena pariññātā honti tappaṭipakkhappahānatoti dassento ‘‘cattāroāhārā’’tiādimāha. Sabbatthāti ‘‘upādānehi anupādāno bhavatī’’ti evamādīsu.

Tattha yasmā pañca kāmaguṇā savisesā kāye labbhantīti visesena kāyo kāmupādānassa vatthu, sukhavedanassādavasena paralokanirapekkho ‘‘natthi dinna’’ntiādi (dī. ni. 1.171; ma. ni. 1.445; 2.94-95, 225; 3.91, 116; saṃ. ni. 3.210; dha. sa. 1221; vibha. 938) parāmāsaṃ uppādetīti diṭṭhupādānassa vedanā, citte niccaggahaṇavasena sassatassa ‘‘attano sīlādivasena parisuddhaparāmasanaṃ hotī’’ti sīlabbatupādānassa cittaṃ, nāmarūpaparicchedena bhūtaṃ bhūtato apassantassa ‘‘attābhiniveso hotī’’ti attavādupādānassa dhammā vatthu, tasmā ‘‘catūsu satipaṭṭhānesu bhāviyamānesu upādānehi anupādāno bhavatī’’ti vuttaṃ.

Yasmā pana vuttanayeneva kāyo kāmayogassa vatthu, bhavesu sukhaggahaṇavasena bhavassādo hotīti bhavayogassa vedanā, santatighanaggahaṇavasena citte attābhiniveso hotīti diṭṭhiyogassacittaṃ, dhammavinibbhogassa dukkarattā, dhammānaṃ dhammamattatāya ca duppaṭivijjhattā sammoho hotīti avijjāyogassa dhammā, vatthu, tasmā catusatipaṭṭhānabhāvanāya tesu tesaṃ pahānasiddhito yogehi visaṃyuttatā vuttā. Eteneva āsavehi anāsavatā, oghehi nittiṇṇatā ca saṃvaṇṇitā hoti kāmarāgādīnaṃ eva kāmayogakāmāsavakāmoghādibhāvato.

Vuttanayeneva kāyo abhijjhākāyaganthassa vatthu, ‘‘dukkhāya vedanāya paṭighānusayo anusetī’’ti (ma. ni. 1.465) dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhūtā vedanā visesena byāpādakāyaganthassa vatthu, citte niccābhinivesavasena sassatassa ‘‘attano sīlena suddhī’’tiādiparāmasanaṃ hotīti sīlabbataparāmāsassa cittaṃ vatthu, sappaccayanāmarūpadassanābhāvato bhavavibhavadiṭṭhisaṅkhāto idaṃsaccābhiniveso hotīti tassa dhammā vatthūti catusatipaṭṭhānāti yojetabbaṃ.

Vuttanayeneva visesato kāyo rāgasallassa vatthu, vedanā dosasallassa, ‘‘cittaṃ niccaggahaṇavasena attābhinivesaṃ attānaṃ seyyādito dahatī’’ti cittaṃ mānasallassa, vuttanayeneva dhammā mohasallassa vatthūti catusatipaṭṭhānāti yojetabbaṃ.

Yasmā pana kāyānupassanādīhi kāyavedanācittadhammesu pariññātesu rūpavedanāsaññāsaṅkhārakkhandhā pariññātā honti, citte hi pariññāte saññāpi pariññātāva hoti, tasmā ‘‘viññāṇaṭṭhitiyo cassa pariññaṃ gacchantī’’ti vuttaṃ.

Tathā visesato kāye sāpekkhā chandāgatiṃ gacchatīti kāyo chandāgatiyā vatthu, vuttanayeneva vedanā byāpādassa nimittanti sā dosāgatiyā vatthu, santatighanaggahaṇavasena sarāgādicitte sammoho hotīti mohāgatiyā cittaṃ, dhammasabhāvānavabodhena bhayaṃ hotīti bhayāgatiyā dhammā vatthūti catusatipaṭṭhānabhāvanāya agatigamanappahānaṃ hotīti āha ‘‘agatigamanehi ca na agatiṃ gacchatī’’ti.

‘‘Akusalassa somanassassa vasenā’’ti idaṃ ‘‘ayampi attho sambhavatī’’ti katvā vuttaṃ. ‘‘Sukhāya vedanāya rāgānusayo anusetī’’ti (ma. ni. 

我来 复制并直译这段巴利文：
(根据 相应部3.126；大品1；优陀那1；分别论225）所说，身等的生起因即是段食、触、意思、识食，通过对身等的遍知而遍知了它们，为显示断除其对立面，所以说"四种食"等。一切处即"由于执取而无执取"等处。
其中，因为五种欲乐特别在身中可得，所以身特别是欲取的所依。由于乐受的味著而不顾来世，生起"无布施"等（长部1.171等）的执取，所以受是见取的所依。由于在心中执取常见而说"以自己的戒等而执取清净"，所以心是戒禁取的所依。由于不能如实了知名色的区分而有"我执"，所以法是我语取的所依。因此说"在修习四念处时，由执取而成为无执取"。
又因如前所说方式，身是欲轭的所依。由于在诸有中执取乐而有有味著，所以受是有轭的所依。由于在心中执取相续、密集而有我执，所以心是见轭的所依。由于法的区分难作，以及诸法只是法性而难通达，所以生起愚痴，因此法是无明轭的所依。由于修习四念处而成就断除它们，所以说远离诸轭。由此也说明了无漏、度过暴流，因为欲贪等即是欲轭、欲漏、欲暴流等的性质。
如前所说方式，身是贪欲身系的所依。"于苦受随眠瞋恚随眠"，所以苦苦、坏苦、行苦性的受特别是瞋恚身系的所依。由于在心中执常而执著"以自己的戒而清净"等，所以心是戒禁取身系的所依。由于不见有缘的名色，所以有所谓有见、无有见的此实执著，因此法是其所依，应当如是配合四念处。
如前所说方式，身特别是贪欲箭的所依，受是瞋恚箭的所依。"心由执常而执我，以胜等伤害自己"，所以心是慢箭的所依。如前所说，法是痴箭的所依，应当如是配合四念处。
又因为由身随观等而遍知身、受、心、法时，色、受、想、行蕴也得遍知。因为心得遍知时，想也已得遍知。所以说"识住也得到遍知"。
如是特别在身上有贪求而行不正，所以身是欲求不正行的所依。如前所说，受是瞋恚的相，所以是瞋恚不正行的所依。由于执取相续、密集而在有贪等心中生起愚痴，所以心是痴不正行的所依。由于不了解法的自性而有怖畏，所以法是怖畏不正行的所依。由修习四念处而断除不正行，所以说"不行不正行"。
"依不善的喜受"，这是说"此义也可能"。"于乐受随眠贪欲随眠"（中部）

1.465) pana vacanato sukhavedanāggahaṇena tatthānusayanena samudayasaccaṃ desitanti veditabbaṃ. Desitaṃ dukkhaṃ ariyasaccanti dukkhadukkhaggahaṇena sātisayaṃ dukkhaṃ ariyasaccaṃ pakāsitaṃ hotīti pāḷiyaṃ ‘‘dukkhaṃ ariyasaccaṃ desita’’nti vuttaṃ. Sahacaraṇādīsu yaṃ vattabbaṃ, taṃ heṭṭhā niddesavāravaṇṇanāyaṃ (netti. aṭṭha. 5 ādayo) vuttaṃ.

Lakkhaṇahāravibhaṅgavaṇṇanā niṭṭhitā.

6. Catubyūhahāravibhaṅgavaṇṇanā



我来 译这段巴利文：
1.465.但根据"于乐受随眠贪欲随眠"之言，应当了知以把握乐受及其随眠而说示了集谛。已说示苦圣谛，即以把握苦苦而特别显示了苦圣谛，所以在经中说"已说示苦圣谛"。关于俱起等所应说的，在前面解说品注释（曼尼贝经注释5等）中已说。
特相理路分别注释完毕。
6.四部论述理路分别注释

25.Hārānanti niddhāraṇe sāmivacanaṃ. Hāresu imassa catubyūhahārassa visesato suttassa byañjanavicayabhāvatoti yojanā. Tena vuttaṃ ‘‘byañjana…pe… dassetī’’ti. Yāyāti niruttiyā.

Yathārahanti saṃvaṇṇiyamāne sutte yaṃ yaṃ arahati nibbacanaṃ vattuṃ, taṃtaṃlokasamaññānurodheneva. Pubbabhāgapaṭipadā sampādetvā pacchā saccābhisamayaṃ pāpuṇātīti āha ‘‘sammuti…pe… hotī’’ti, taṃtaṃpaññattiggahaṇamukhena paramatthaggahaṇaṃ hotīti evaṃ vā iminā sambandho.

Yamidaṃ anindriyabaddharūpasantānaṃ sandhāya ‘‘ubhayamantarenā’’ti idha vuttaṃ. Otaraṇahāre (netti. aṭṭha. 42 ādayo) panassa dvārappavattaphassādidhamme sandhāya vuttabhāvaṃ dassetuṃ ‘‘ubhayamantarenāti phassasamuditesu dhammesū’’ti attho vutto. Aṭṭhakathācariyā panāhu ‘‘antarenāti vacanaṃ pana vikappantaradīpana’’nti. Tasmā ayamettha attho – na imaṃ lokaṃ, na huraṃ lokaṃ, atha kho ubhayamantarenāti. Aparo vikappo – ubhayamantarenāti vā vacanaṃ vikappantarābhāvadīpanaṃ. Tassattho – na imaṃ lokaṃ, na huraṃ lokaṃ nissāya jhāyati jhāyī, ubhayamantarena pana aññaṃ ṭhānaṃ atthīti.

Yepi ca ‘‘antarāparinibbāyī, sambhavesī’’ti ca imesaṃ suttapadānaṃ atthaṃ micchā gahetvā atthi eva antarābhavoti vadanti, tepi yasmā avihādīsu tattha tattha āyuvemajjhaṃ anatikkamitvā antarā aggamaggādhigamena anavasesakilesaparinibbānena parinibbāyantīti antarāparinibbāyī, na antarābhavabhūtoti purimassa suttapadassa attho. Pacchimassa ca ye bhūtā eva, na puna bhavissanti, te hi (kathā. anuṭī. 507) khīṇāsavā, purimapadehi ‘‘bhūtā’’ti vuttā. Tabbiparītatāya sambhavaṃ esantīti sambhavesino. Appahīnabhavasaṃyojanattā sekkhā, puthujjanā ca. Catūsu vā yonīsu aṇḍajajalābujasattā yāva aṇḍakosaṃ, vatthikosañca na bhindanti, tāva sambhavesī nāma. Aṇḍakosato, vatthikosato ca bahi nikkhantā bhūtā nāma. Saṃsedajaopapātikā ca paṭhamacittakkhaṇe sambhavesī nāma, dutiyacittakkhaṇato paṭṭhāya bhūtā nāma. Yena vā iriyāpathena jāyanti, yāva tato aññaṃ na pāpuṇanti, tāva sambhavesī, tato paraṃ bhūtāti attho, tasmā natthīti paṭikkhipitabbaṃ. Sati hi ujuke pāḷianugate atthe kiṃ aniddhāritasāmatthiyena antarābhavena attabhāvaparikappitena payojananti.


我来为您直译这段巴利文：
25.理路的是所有格的提取用法。在诸理路中,这四部论述理路特别是经文的语词考察性,这是其配合。因此说"语词...乃至...显示"。以何者即以词源学。
随宜即在所注释的经中,对于应当说某某词源的,都是随顺世间共许。先完成前分的道,后来达到真谛通达,所以说"世俗...乃至...是",或者说通过把握各种假名而把握胜义,如此与此相连。
这里说"两者之间"是就非根所系的色相续而言。而在入理路(曼尼贝经注释42等)中,显示是就门转起触等法而说,所以解释其义为"两者之间即在触所生起的诸法中"。注释师们则说"之间之语是显示另一选择"。因此这里的意思是 - 不是此世,不是他世,而是两者之间。另一选择 - 或"两者之间"之语是显示无另一选择。其义是 - 禅修者不依此世,不依他世而修禅,而在两者之间有另一处所。
那些错误理解"中般涅槃、求生者"等经文之义而说"确实有中有"的人,因为在色界中净居天等处,不超过各处寿命的中间而以证得最上道、以无余烦恼般涅槃而般涅槃,所以称为中般涅槃,不是指中有状态,这是前一经文之义。后一经文中,已生而不再生者,即是漏尽者,以前诸句说"已生"。与此相反,寻求生有者称为求生者。因为未断有结,所以是有学和凡夫。或者在四生中,卵生、胎生众生,乃至未破卵壳、胎衣时称为求生者。从卵壳、胎衣出生后称为已生者。湿生、化生众生在第一心剎那称为求生者,从第二心剎那开始称为已生者。或者以何种威仪而生,乃至未达到其他威仪之前称为求生者,此后称为已生者,这是其义,所以应当否定说没有。因为有直接经文随顺的意义,有何必要假设未确定功能的中有身呢?


Yaṃ pana ye ‘‘santānavasena pavattamānānaṃ dhammānaṃ avicchedena desantaresu pātubhāvo diṭṭho. Yathā taṃ vīhiādiaviññāṇakasantāne, evaṃ saviññāṇakasantānepi avicchedena desantaresu pātubhāvena bhavitabbaṃ. Ayañca nayo sati antarābhave yujjati, nāññathā’’ti yuttiṃ vadanti. Tehi iddhimato cetovasippattassa cittānugatikaṃ kāyaṃ adhiṭṭhahantassa khaṇena brahmalokato idhūpasaṅkamane, ito vā brahmalokagamane yutti vattabbā. Yadi sabbattheva vicchinnadese dhammānaṃ pavatti na icchitā, yadipi siyā ‘‘iddhivisayo acinteyyo’’ti, taṃ idhāpi samānaṃ ‘‘kammavipāko acinteyyo’’ti vacanato, tasmā taṃ tesaṃ matimattameva. Acinteyyasabhāvā hi sabhāvadhammā, te katthaci paccayavisesena vicchinnadese pātubhavanti, katthaci avicchinnadese ca. Tathā hi mukhaghosādīhi aññasmiṃ dese ādāsapabbatappadesādike paṭibimbapaṭighosādikaṃ paccayuppannaṃ nibbattamānaṃ dissati, tasmā na sabbaṃ sabbattha upanetabbanti ayamettha saṅkhepo. Vitthārato pana paṭibimbassa udāharaṇabhāvasādhanādiko antarābhavavicāro kathāvatthuppakaraṇassaṭīkāyaṃ (kathā. anuṭī. 507) gahetabbo.

Apare pana ‘‘idhāti kāmabhavo, huranti arūpabhavo, ubhayamantarenāti rūpabhavo vutto’’ti vadanti, ‘‘idhāti paccayadhammā, huranti paccayuppannadhammā, ubhayamantarenāti paṇṇattidhammā vuttā’’ti ca vadanti, taṃ sabbaaṭṭhakathāsu natthi, tasmā vuttanayeneva attho veditabbo. Avasiṭṭhaṃ rūpanti āpodhātuākāsadhātūhi saddhiṃ lakkhaṇarūpāni, ojañca sandhāyāha anindriyabaddharūpassa adhippetattā. Tassa khīṇāsavassa taṃ nibbānārammaṇaṃ cittaṃ na jānanti na ñāyanti ‘‘jhāyamānā’’ti vuttattā. Sesaṃ suviññeyyameva.

Catubyūhahāravibhaṅgavaṇṇanā niṭṭhitā.

7. Āvaṭṭahāravibhaṅgavaṇṇanā



我来为您直译这段巴利文：
对于那些说"已见到诸法以相续方式进行时,在不同处所无间断地显现。就如在稻等无识相续中,同样在有识相续中也应当以无间断方式在不同处所显现。此理唯有在有中有时才合理,不能有别"的论证者,应当询问他们关于具神通、已得心自在者,随心转变其身,瞬间从梵天界来此或从此去梵天界的道理。若在一切处都不接受诸法在间断处所的运行,即使说"神通境界不可思议",但这里也同样因为说"业报不可思议"的缘故,所以这只是他们的臆见而已。因为自性法是不可思议的自性,它们在某些地方以特殊因缘在间断处所显现,在某些地方则在无间断处所显现。如是可见从口音等在另一处所的镜面、山腹等处,所缘生起的影像、回声等,所以不是一切处都要类推,这是此处的概要。详细来说,关于影像作为例证的成立等中有的考察,应当在论事书注释(论事书复注507)中获取。
其他人则说"此处即欲有,彼处即无色有,两者之间即说色有",也说"此处即因法,彼处即果法,两者之间即说假法",这些在所有注释中都没有,所以应当依所说方式理解其义。其余色即连同水界、空界的特相色和食素而说,因为意在非根所系色。那些漏尽者的那个以涅槃为所缘的心,他们不知不了知,因为说"正在禅修"。其余易于理解。
四部论述理路分别注释完毕。
7.周转理路分别注释

29. Akusalānaṃ dhammānaṃ viddhaṃsanasabhāvattā, akusalānaṃ vā pajahane kusalānaṃ sampādane paṭṭhapanasabhāvattā ārambhadhātu. Tathābhūtāti sīlādīhi samaṅgībhūtā. Kāmadhātuādikā tidhātuyova tedhātu. Tassa abhibhavanato tedhātuissaro maccurājā. Anādimatisaṃsāre cirakālaṃ laddhapatiṭṭhāpi acirakālaṃ bhāvitehi kusalehi dhammehi samucchindanīyattā abalā kilesāti vuttaṃ ‘‘abalaṃ dubbala’’nti. Tenāha ‘‘abalā naṃ balīyantī’’ti.

Idaṃ vacanaṃ ayaṃ gāthāpādo. Samādhissa padaṭṭhānanti ettha samādhissa kāraṇaṃ samatānuyoge niyojanatoti yojetabbaṃ. Esa nayo sesesupi. Papañcāti rāgādayova. Tathā ceva saṃvaṇṇitanti desanāya padaṭṭhānabhāveneva atthasaṃvaṇṇanā katāti attho.

Nti taṃ desanaṃ. Tassāti sabhāgādivasena āvaṭṭanassa. Paripakkañāṇānaṃ visesādhigamāya. Lābhavinicchayapariggahamacchariyānītiādīsu lābhoti rūpādiārammaṇappaṭilābho. So pariyesanāya sati hotīti pariyesanāggahaṇena gahito. Vinicchayoti ‘‘ettakaṃ me rūpārammaṇatthāya bhavissati, ettakaṃ saddādiārammaṇatthāya, ettakaṃ mayhaṃ, ettakaṃ parassa, ettakaṃ paribhuñjissāmi, ettakaṃ nidahissāmī’’ti evaṃ pavatto vitakko vinicchayo. So lāpitahetukattā pariyesanamūlakatāya pariyesanāggahaṇeneva gahito, tathā pariggahamacchariyāni. Tattha pariggaho ‘‘mama ida’’nti pariggaṇhanaṃ. Macchariyaṃ ‘‘mayheva hotū’’ti parehi sādhāraṇabhāvāsahanaṃ. Tenevassa porāṇā evaṃ vacanatthaṃ vadanti ‘‘mayhevidamacchariyaṃ hotu, mā aññesaṃ acchariyaṃ hotūti pavattattā macchariyanti vuccatī’’ti (dī. ni. aṭṭha. 2.103; a. ni. aṭṭha. 3.9.23). Paribhogatthānaṃ pana vinicchayādīnaṃ paribhogantogadhatā veditabbā. Chandarāgo dubbalarāgo. Ajjhosānaṃ ‘‘mama ida’’nti taṇhāvasena balavasanniṭṭhānanti āha ‘‘chandarāgaajjhosānā taṇhā evā’’ti. Ārakkhanimittaṃ dvārapidahanamañjūsāgopanādinā suṭṭhu rakkhaṇanimittaṃ. Pāpāni karonto paribhoganimittaṃ ratto giddho gadhito mucchito hutvā migova paribhuñjananimittaṃ pamādaṃ āpajjatīti evaṃ pariyenārakkhā paribhoganimittaṃ. Pamādo tividho taṇhāya vasena kathitoti dassento ‘‘tividho taṇhāyāti vutta’’nti āha.

Avisesena vuttanti ‘‘katamena upādānena saupādānā’’ti vibhāgena pucchitvāpi ‘‘avijjāya ca taṇhāya cā’’ti avinibbhujitvā vuttaṃ. Taṇhañca avijjañca caturupādānaṃvasenāti kāmupādānādīnaṃ catunnaṃ upādānānaṃ vasena vibhajitvā khandhānaṃ dukkhabhāvena dukkhasaccabhāvena saha pariññeyyabhāvaṃ, upādānānaṃ samudayabhāvena samudayasaccabhāvena saha pahātabbabhāvaṃ dassetīti yojanā.



我为您直译这段巴利文：
29.因为具有破坏不善法的自性,或者因为具有在断除不善、成就善法中建立的自性,故称精进界。如是状态即具足戒等。欲界等三界即是三界。因为征服它故称为三界之主死王。虽然在无始轮回中长久得到安立,但因为短时间修习的善法能够断除,所以烦恼是软弱的,因此说"软弱无力"。所以说"软弱者被征服"。
此语即此偈句。是定的近因,此中应当配合:定的因即引导趣向寂止。其余也是此理。障碍即是贪等。如是已注释即是已以为教说的近因而作义理注释的意思。
"那"即那教说。"其"即以类同等方式的周转。为了智慧成熟者的特殊证悟。在得、决定、执取、悭等中,得即是获得色等所缘。它在寻求时有,所以以寻求的说明而包含。决定即是"我将有这么多色所缘,这么多声等所缘,这么多为我的,这么多为他人的,这么多我将受用,这么多我将贮藏"如是转起的寻思决定。它因为是虚言的因,是寻求的根本,所以也以寻求的说明而包含,执取和悭也是如此。其中执取是"这是我的"的执取。悭是"唯愿属于我"而不能忍受与他人共有。因此古德如是说其字义:"因为转起'唯愿这稀有属于我,莫成为他人的稀有',所以称为悭"。应当了知为了受用的决定等包含在受用中。欲贪是弱贪。执著是以"这是我的"的渴爱方式的强烈确定,所以说"欲贪执著即是渴爱"。守护因即以关闭门户、保护箱匣等而善加守护的因。造作恶业而受用因即如鹿一样,有贪著、贪求、贪着、昏迷而受用的因而陷于放逸,如是遍寻守护是受用因。显示放逸以渴爱的方式说三种,所以说"说三种渴爱"。
总说即虽以"以何取而有取?"的分别而问,却说"以无明和渴爱"而不分别。渴爱和无明以四取的方式即以欲取等四取的方式分别,显示诸蕴以苦的状态、以苦谛的状态而应遍知,诸取以集的状态、以集谛的状态而应断除,这是配合。

30.‘‘Yo’’tiādinā vutto tividho pamādo pariyesati, ārakkhaṇañca karoti, paribhoganimittañcāti sambandho. Pamādo hi pamajjantassa puggalassa bhogānaṃ pariyesanāya, ārakkhaṇāya ca hetubhūto kattubhāvena upacarito, paribhogassa pana nimittaṃ. ‘‘Tappaṭipakkhenā’’ti padassa atthaṃ vivarati ‘‘appamādānuyogenā’’ti, tena samathabhāvaṃ dasseti . Khepanāti khayapāpanā. Vodānapakkhavisabhāgadhammavasenāti vodānapakkho ca so pamādassa visabhāgadhammo cāti vodāna…pe… dhammo, samatho, tassa vasena.

Samathe satīti adhiṭṭhānabhūte jhāne sati, taṃ pādakaṃ katvāti attho. Yā paññāti nāmarūpaparicchedādivasena pavattapaññā. Tenāha ‘‘ayaṃ vipassanā’’ti. Pahīnesūti pahīyamānesu.

Vodānapakkhanti ārambhadhātuādivodānapakkhaṃ nikkhipitvā. Visabhāgadhammavasenāti pamādavaseneva. Sabhāgadhammavasenāti pubbe nikkhittassa ārambhadhātuādivodānadhammassa samathādisabhāgadhammavasena.

Puna apariyodāpaniyaṃ sikhāppattapariyodāpanaṃ idhādhippetanti āha ‘‘taṃ pana arahattena hotī’’ti.

Mohasamuṭṭhānatā vuttā ‘‘moho eva samuṭṭhāna’’nti katvā. Aññathā pisuṇāvācāya dosasamuṭṭhānatā musāvādassa viya mohasamuṭṭhānabhāvā vattabbā siyā.

Kammapathabhāvaṃ pattānaṃ, appattānañca akusaladhammānaṃ ‘‘sabbapāpa’’nti padena pariggahitattā vuttaṃ ‘‘kammapathakammavibhāgenā’’ti.

31.Sesapadānanti ‘‘kusalassa upasampadā’’tiādīnaṃ (dī. ni. 2.90; dha. pa. 183; netti. 30, 50, 116, 124; peṭako. 29) gāthāya avasiṭṭhapadānaṃ. Yathādhigatanti attanā adhigatappakāraṃ, pacchā bhūmidisā.

Upariyāpentīti manussalokato upariṭṭhimaṃ devalokaṃ gamenti.

32.Yathāvuttassa dhammassāti sīlassa ca maggassa ca. Taṇhāvijjādīnanti ādisaddena tadekaṭṭhakilesā gayhanti, tesaṃ padaṭṭhānadhammā ca. Samathavipassanādīnanti ādisaddena sāmaññaphalānaṃ saṅgaho. Yadaggena cettha ‘‘nirodho rakkhatī’’ti vutto, tadaggena maggo rakkhaṇakiriyāya karaṇaṃ vuttaṃ ‘‘yena rakkhatī’’ti. Visabhāgadhammavasena purimāni sabhāgadhammāvaṭṭanavasena pacchimāni saccāni niddhāritānīti yojetabbaṃ.

Āvaṭṭahāravibhaṅgavaṇṇanā niṭṭhitā.

8. Vibhattihāravibhaṅgavaṇṇanā



我来为您直译这段巴利文：
30"凡是"等所说的三种放逸会寻求、作守护和受用因,这是其关联。因为放逸对放逸的人来说,是寻求和守护财物的原因,以作者的方式而说,但对受用来说是因。解释"与其对立"这词为"随顺不放逸",由此显示止的状态。消除即令达灭尽。以清净分不同法的方式即是清净分,它是放逸的不同法,即清净...乃至...法,即止,以其方式。
当有止时即当有作为所依的禅定时,即以它为基础的意思。何等慧即以名色差别等方式转起的慧。所以说"这是观"。在断除中即在正在断除时。
清净分即舍弃精进界等清净分。以不同法的方式即仅以放逸的方式。以同类法的方式即以前所舍的精进界等清净法的止等同类法的方式。
再者,这里意指不再需要清净的已达顶点的清净,所以说"那是以阿罗汉果而有"。
说是痴生起,因为"唯痴是生起"。否则应当说是痴生起性,如离间语是瞋生起性的虚妄语一样。
说"以业道业的分别"是因为"一切恶"之词包摄了已达到和未达到业道性的不善法。
31.余词即"善的成就"等(长部2.90等)偈颂的其余诸词。如所证即自己所证得的方式,后来成为地分。
上升即从人界上升到天界。
32.如所说的法即戒和道。渴爱、无明等,等字包摄与其同分的烦恼,及其近因法。止、观等,等字包摄沙门果。此中因为说"灭谛护持",所以说以道为护持作用的工具,即"以此护持"。应当配合:以不同法的方式确定前诸谛,以同类法周转的方式确定后诸谛。
周转理路分别注释完毕。
8.分别理路分别注释

33.Dhammesūti puññādidānādibhedabhinnesu sabhāvadhammesu. Tattha labbhamānoti tesu yathāvuttesu dhammesu labbhamāno. Bhūmivibhāgoti kāmāvacarādidassanādibhūmippabhedo. Padaṭṭhānavibhāgoti te puññādidhammā yesaṃ padaṭṭhānaṃ, tesaṃ vā ye dhammā padaṭṭhānaṃ, tabbibhāgo. Yesaṃ suttānanti mūlapadaṭṭhānabhūtānaṃ saṃkilesabhāgiyādīnaṃ catunnaṃ suttānaṃ vasena. Asaṅkaravavatthānena hi etesu suttesu sātisayaṃ dhammā vibhattā nāma honti. Tenāha ‘‘visesato’’ti. Yadi evaṃ kasmā vāsanābhāgiyanibbedhabhāgiyasuttāni evettha gahitānīti? Nayidamevaṃ nikkhamanapariyosānabhāvena itaresampi gahitattā. Yato hi nissaṭā vāsanābhāgiyā dhammā, te saṃkilesabhāgiyā. Yaṃpariyosānā nibbedhabhāgiyā dhammā, te asekkhabhāgiyāti dvayaggahaṇeneva itarampi dvayaṃ gahitameva hoti. Tenāha ‘‘imesaṃ catunnaṃ suttānaṃ desanāyā’’ti. Imāni cattāri suttānīti pāḷiyā, vakkhamānāya desanāya vā itaradvayasaṅgaho daṭṭhabbo, na paṭikkhepo.

Tenevāti niyamassa akatattā, tato ca tena tannissitena ca brahmacārī bhavatīti siddhaṃ hoti. Eva-saddo vā samuccayattho daṭṭhabbo. Siyā tassa paṭikkhepoti tassa aṭṭhasamāpattibrahmacariyassa siyā paṭikkhepo. Evaṃ sati sāvasesā desanā siyā.

Tadaṅgādippahānadvayaṃ padaṭṭhānabhūtaṃ idha gaṇanūpagaṃ na hotīti ‘‘samucchedapaṭippassaddhippahānānaṃ vasenā’’ti vuttaṃ. Tathā hettha keci ‘‘tenevā’’ti paṭhanti. ‘‘Teneva brahmacariyenāti paṭhantī’’ti idaṃ ‘‘saṃvarasīle ṭhito’’ti (netti. 33) ettha vuttaṃ pāḷivikappaṃ sandhāya vadati. ‘‘Yasmā…pe… vakkhatī’’ti idaṃ pacchimapāṭhasseva yuttatāya kāraṇavacanaṃ.

Kathaṃ mantāti? Anibbedhasabhāvattā mahaggatapuññānaṃ na nibbedhabhāgiyasuttena saṅgaho, vāsanābhāgiyattā pana vāsanābhāgiyasutteneva saṅgahoti. Tadupasaṅgā hi pacchimo eva pāṭho yuttataro. Itarathā sāvasesā desanā bhaveyya. Tenāha ‘‘na hi…pe… desetī’’ti.

Saṃkilesabhāgiyaasekkhabhāgiyānaṃ parato vakkhamānattā vuttaṃ ‘‘vakkhamānānaṃ…pe… vasenā’’ti. ‘‘Sabbato’’ti idaṃ pubbaparāpekkhaṃ. Tassa parāpekkhatāya ‘‘sabbatobhāgena ekādasasu ṭhānesu pakkhipitvā’’ti aṭṭhakathāyaṃ yojitaṃ. Tattha padādike vicayahārapadatthe sandhāya ‘‘ekādasasu ṭhānesū’’ti vuttaṃ. Pubbapekkhatāya pana ‘‘sabbatobhāgena desanāya phalenā’’tiādinā yojetabbaṃ.

Saṃkilesabhāgiyānaṃ taṇhāsaṃkilesādinā desanānayo veditabbo. Phalaṃ apāyadukkhena manussesu dobhaggiyena. Asekkhabhāgiyānaṃ asekkhehi sīlakkhandhādīhi desanānayo. Phalaṃ aggaphalena ca anupādisesāya ca nibbānadhātuyā veditabbaṃ. Itaresaṃ pāḷiyaṃ vuttameva. Kāmarāgabyāpādauddhambhāgiyasaṃyojanaggahaṇena saṃkilesabhāgiyānaṃ, virāgaggahaṇena asekkhaggahaṇeneva ca asekkhabhāgiyānaṃ vakkhamānattā vuttaṃ ‘‘vakkhamānānaṃ…pe… vasenā’’ti. Padapadatthavicārayuttiniddhāraṇamukhena dhammavibhattiādivicāro kātabboti dassetuṃ pāḷiyaṃ ‘‘vicayena…pe… tabbānī’’ti vuttanti aṭṭhakathāyaṃ ‘‘vicayena…pe… dassetī’’ti vuttaṃ.



我来为您直译这段巴利文：
33.诸法中即在以福等、施等差别而区分的自性诸法中。其中所得即在如上所说的诸法中所得。地分别即欲界等、见等地的差别。近因分别即那些福等诸法是什么的近因,或什么法是它们的近因,其分别。以何等经即以作为根本近因的杂染分等四种经的方式。因为以无混杂的确立,这些经中的诸法特别称为分别。所以说"特别地"。若如此,为何这里只取习气分和通达分经?不是这样,因为以出离为终点而包摄其他。因为习气分诸法所出离的,即是杂染分。通达分诸法所终点的,即是无学分,所以取两者也就包摄了其他两者。所以说"以这四经的教说"。应当了知四经即经文,或将说的教说包摄其他二者,而非否定。
正因如此即因为不作限定,所以由此及依此而成为梵行者成立。或者eva(正)字应当了解为合集义。会有其否定即会有那八定梵行的否定。若如此,教说将成为有余。
因为暂时等两种断在这里作为近因而不入计数,所以说"以断绝、止息断的方式"。因此这里有些人读作"正因如此"。"读作'以那梵行'"这是就"住于防护戒"(曼尼贝经33)中所说的经文异读而说。"因为...乃至...将说"这是说明后读法才合理的理由。
怎么思维呢?因为广大福业不是通达性,所以不归入通达分经,但因为是习气性,所以归入习气分经。因为缘于此,所以后读法更合理。否则教说将成为有余。所以说"因为...乃至...教说"。
因为杂染分和无学分将在后面说,所以说"以...乃至...将说的方式"。"一切"这是顾及前后。由于它顾及后面,所以在注释中配合为"以一切方式放入十一处"。其中关于词等考察理路的词义,所以说"在十一处"。但由于顾及前面,所以应当配合为"以一切方面的教说和果"等。
应当了知杂染分以渴爱杂染等的教说方式。果以恶趣苦和人间不幸。无学分以无学戒蕴等的教说方式。果应当以最上果和无余涅槃界了知。其他在经中已说。因为以欲贪、瞋恚、上分结的说明而说杂染分,以离贪和无学的说明而说无学分将在后面说,所以说"以...乃至...将说的方式"。为了显示应当通过词、词义、考察、论证、确定等方面而作法分别等考察,所以在经中说"以考察...乃至...应当",因此在注释中说"以考察...乃至...显示"。

34.Evanti iti. Dhammeti vuttasabhāgadhamme. Sādhāraṇāsādhāraṇabhāvehīti sāmaññavisesena visiṭṭhehi. Dve dhammā sādhāraṇāti dve ime dhammā yehi sabhāgadhammā sādhāraṇā nāma honti. Katame dve? Nāmaṃ, vatthu ca. Tattha nāmaṃ nāmapaññatti, taṃmukheneva saddato tadatthāvagamo. Saddena ca sāmaññarūpeneva tathārūpassa atthassa gahaṇaṃ, na visesarūpena, tasmā saddavacanīyā atthā sādhāraṇarūpanāmāyattagahaṇīyatāya nāmasādhāraṇā vuttā. Vatthūti pavattiṭṭhānaṃ. Yattha hi ye dhammā pavattanti, tesaṃ sabbesaṃ te dhammā sādhāraṇāti pavattiṭṭhānasaṅkhātānaṃ vatthūnaṃ sādhāraṇā. Yasmā panidaṃ dvayaṃ tesaṃ dhammānaṃ sādhāraṇabhāve pakatibhūtaṃ sabhāvabhūtaṃ, tasmā vuttaṃ ‘‘dve dhammāti duve pakatiyo’’ti. Ekasantatipatitatāyāti samānasantatipavattiyā. Tenāha ‘‘samānavatthukā’’ti. Dassanapahātabbānañhi yathā micchattaniyatasattā pavattiṭṭhānaṃ, evaṃ aniyatāpīti ubhaye hi te samānavatthukā. Esa nayo itaresupi. Sakkāyadiṭṭhivicikicchāsīlabbataparāmāsā hi bhinnasabhāvāpete dhammā dassanena pahātabbataṃ nātivattantīti te nāmasāmaññataṃ pattā, rūparāgādayo ca bhāvanāya pahātabbatanti āha ‘‘pahānekaṭṭhā nāmasādhāraṇā’’ti. Yathā pana ‘‘vatthūnaṃ sādhāraṇā vatthusādhāraṇā’’ti ayamattho labbhati, evaṃ ‘‘vatthunā sādhāraṇā vatthusādhāraṇā’’ti ayampi attho labbhatīti dassento ‘‘sahajekaṭṭhā vatthusādhāraṇā’’ti āha. Te hi aññamaññaṃ phusanādisabhāvato bhinnāpi yasmiṃ pavattanti, tena vatthunā sādhāraṇā nāma honti. Ettha ca labbhamānampi kusalādināmasādhāraṇaṃ anāmasitvā vatthusādhāraṇā tāva yojitāti veditabbā. Paṭipakkhādīhīti ādisaddena samānaphalatāsahabyatādike saṅgaṇhāti. Sesapadesūti ‘‘puthujjanassā’’tiādivākyesu. Kathaṃ? Tattha hi puthujjanassa, sotāpannassa ca sambhavato anāgāmino, arahato ca asambhavatotiādinā yojetabbaṃ.

Kathaṃ te odhiso gahitāti kenākārena te ‘‘sādhāraṇā’’ti vuttadhammā bhāgaso gahitā. ‘‘Amukassa, amukassa cā’’ti ayañhettha attho. Sāmaññabhūtā dhammā sādhāraṇā nāma, evaṃ sante kathaṃ tesaṃ micchattaniyatāniyatādivasena vibhāgena pavattiṭṭhānatā vuccati, na vattabbanti adhippāyo. Atha vibhāgena taṃ vattabbaṃ, nanu te sādhāraṇāti na vattabbamevāti? Evaṃ sādhāraṇāti micchattaniyatānaṃ, aniyatānanti imesaṃ ubhayesaṃyeva te dhammā sādhāraṇā. Tenāha – ‘‘na sabbasattānaṃ sādhāraṇatāya sādhāraṇā’’ti. ‘‘Yasmā’’tiādinā tattha kāraṇamāha, tenetaṃ dasseti ‘‘keci dhammā kesañcideva dhammānaṃ sādhāraṇā honti, aññesaṃ asādhāraṇā’’ti. Tenāha ‘‘paṭiniyatañhi tesaṃ pavattiṭṭhāna’’nti.

Itarathāti aniyatapavattiṭṭhānatāya sabbesaṃ sādhāraṇā, asādhāraṇā vā siyuṃ, tathā sati. Tathā vohāroti ‘‘sādhāraṇā, asādhāraṇā’’ti ca ayaṃ vohāro sāmaññā eva na bhaveyya. Ete eva dhammāti ‘‘sādhāraṇā’’ti vuttadhammā eva. Evanti ‘‘micchattaniyatāna’’ntiādinā vuttappakārena. Niyatavisayā paricchinnappavattiṭṭhānā. ‘‘Yopī’’tiādi puggalādhiṭṭhānena vuttassevatthassa pākaṭakaraṇaṃ. ‘‘Na hī’’tiādinā anvayato, byatirekato ca tamevatthaṃ vibhāveti. Sesepīti ‘‘bhāvanāpahātabbā’’ti evamādimhipi.


我来为您直译这段巴利文：
34.如是即是。法即所说的同类法。以共与不共的状态即以共相和别相而殊胜。两法是共的即这两法使同类法称为共的。哪两法?名和事。其中名是名施设,通过它从声音而了解其义。以声音只能以共相方式把握如是义,不能以别相方式,所以说声音所诠表的义以共相名处所摄而称为名共。事即转起处。因为诸法在何处转起,对那些一切法来说,这些法是共的,所以称为转起处所说的诸事共。又因为这二者对那些法的共性是本性的、自性的,所以说"两法即两种本性"。以入于一相续即以同一相续的转起。所以说"同一事"。因为见所断的如邪性决定者的转起处,如是不决定者也是,所以这两者都是同一事。其他也是此理。因为身见、疑、戒禁取虽是不同自性的法但不超越见所断性,所以它们达到名共性,色贪等是修所断,所以说"断一处是名共"。又如"诸事的共即事共"此义可得,如是"与事共即事共"此义也可得,所以显示说"生一处是事共"。因为它们虽然以触等自性而有差别,但在何处转起,即与彼事为共。此中应当了知虽可得善等名共而未提及,先配合事共。以对治等,等字包摄同果性、同伴性等。余处即在"凡夫"等句中。如何?因为此中应当配合:因为凡夫、预流者有,而不还者、阿罗汉无等。
如何它们被分别取即以何种方式那些说为"共"的法被分别取?"某某和某某的"即是此中的意思。共相的法称为共,如是时,如何说它们以邪性决定、不决定等方式有转起处性,不应说,这是其意趣。若应以分别说那个,难道不应说它们为共?如是共即对这两者 - 邪性决定者和不决定者,这些法是共的。所以说"不是以对一切众生共的方式而共"。以"因为"等说其中的理由,由此显示"某些法对某些法是共的,对其他是不共的"。所以说"因为它们的转起处是决定的"。
另一方面即以不定转起处性对一切是共或不共,若如此。如是言说即"共、不共"此言说即不成为共相。这些法即说为"共"的法。如是即以"邪性决定者"等所说的方式。决定境域即限定的转起处。"若"等是以补特伽罗为所依而说明其义。以"因为不"等从正面和反面显示其义。其余即在"修所断"等中也是。


Paccattaniyatoti pāṭipuggaliko. Itarassāti apaccattaniyatassa. Tathāti asādhāraṇabhāvena. Koci dhammo kañci dhammaṃ upādāya sādhāraṇopi samāno tadaññaṃ upādāya asādhāraṇopi hotīti āha ‘‘sādhāraṇāvidhuratāyā’’ti. Tenāha ‘‘taṃ taṃ upādāyā’’tiādi. Tathā hi ‘‘dhammatā’’ti vuttapaṭhamamaggaṭṭhatā dīpitā, tādisānaṃ eva anekesaṃ ariyānaṃ vasena sādhāraṇāti . Paṭhamassāti aṭṭhamakassa. Dutiyassāti sotāpannassa. Puna aṭṭhamakassāti ‘‘aṭṭhamakassa, anāgāmissa cā’’ti ettha vuttaaṭṭhamakassa. Tenāha ‘‘anāgāmimaggaṭṭhassā’’ti. Aggaphalaṭṭhato paṭṭhāya paṭilomato gaṇiyamāno paṭhamamaggaṭṭho aṭṭhamako, maggaṭṭhatāya, pahīyamānakilesatāya ca sabbepi maggaṭṭhā aṭṭhamakā viyāti aṭṭhamakā, ‘‘ekacittakkhaṇato uddhaṃ na tiṭṭhatīti aṭṭhamako’’ti apare niruttinayena. ‘‘Sekkhā’’ti nāmaṃ sādhāraṇanti sambandho. Itaresūti ‘‘bhabbābhabbā’’ti vuttesu anariyesu. Tenāha pāḷiyaṃ ‘‘hīnukkaṭṭhamajjhimaṃ upādāyā’’ti.

Niyāmāvakkantiyāti avakkantaniyāmatāya. Ñāṇuttharassāti ñāṇādhikassa. Tathāvidhapaccayasamāyogeti ñāṇavisesapaccayasamavāye. Yathā hi ñāṇabalena dandhābhiññatā na hoti, evaṃ paṭipadāpaṭipannopi sukhena visosīyatīti. Sā hi sukhāpaṭipadā khippābhiññā taṃsamaṅgino ñāṇuttarattā vipassanāya padaṭṭhānanti vuttā.

Dhammato anapetā cintā dhammacintā, yonisomanasikārena pavattitattā dhammesu cintā, dhammo vā ñāṇaṃ, tasmā dhammāvahā cintā dhammacintā, cintāmayañāṇassa hetubhūtā cintāti attho.

Pāḷiyaṃ sutamayapaññāggahaṇena ‘‘ye te dhammā ādikalyāṇā…pe… tathārūpāssa dhammā bahussutā hontī’’tiādi (a. ni. 8.2) suttapadasaṅgaho attho pariggahito, tathā yonisomanasikāraggahaṇena ‘‘so ‘anicca’nti yoniso manasi karotī’’tiādinā vutto upāyamanasikāro pariggahito. Sammādiṭṭhiggahaṇena ‘‘sammādiṭṭhiṃ bhāveti vivekanissita’’ntiādinā vuttā sammādiṭṭhi pariggahitāti dassento āha ‘‘atha kho…pe… dassetu’’nti. Sesanti ‘‘dhammasvākkhātatā’’ti evamādi.

Yassa ca pubbe attho na saṃvaṇṇito, tattha kalyāṇamittatāya āyatanagato pasādo, cittavūpasamo ca phalanti dassento ‘‘sappurisa…pe… padaṭṭhāna’’nti āha. Attasammāpaṇihitattā pāpajegucchinibbidādibahulova hotīti dassento āha ‘‘attha…pe… padaṭṭhāna’’nti. Dhammo svākkhāto ādito paṭṭhāya yāva pariyosānā sabbasampattipāripūrihetūti dassento ‘‘dhammasvākkhātatā…pe… padaṭṭhāna’’nti āha. Kusalamūlaropanā hi samāpattipariyosānāti . Saṅghasuṭṭhutāya saṅghassa suṭṭhubhāvāya saṅghassa sappatissatāya ‘‘suṭṭhu, bhante’’ti vacanasampaṭicchanabhāvāya. Itaraṃ suviññeyyameva.

Vibhattihāravibhaṅgavaṇṇanā niṭṭhitā.

9. Parivattanahāravibhaṅgavaṇṇanā



我来为您直译这段巴利文：
个别决定即对个别补特伽罗。其他即非个别决定。如是即以不共的方式。任何法相对于某法虽是共的,但相对于其他则成为不共的,所以说"以共不相违性"。所以说"相对于彼彼"等。如是因为说"法性"是显示初道住,对如是多个圣者来说是共的。第一即第八。第二即预流者。再说第八即在"第八和不还者"中所说的第八。所以说"不还道住"。从最上果开始逆数时初道住是第八,由于道住性和所断烦恼性,一切道住者如第八,其他人依词源法说"因为不住于一心剎那之上故称第八"。"有学"之名是共的,这是关联。其他即在所说"可能、不可能"的非圣者中。所以在经中说"相对于低、胜、中"。
由决定入即由入决定性。智胜即智增上。如是类缘和合即殊胜智的诸缘会合。因为如以智力而不成为迟知,如是修行道者也易于枯竭。因为那乐行速知因具备者的智胜性是观的近因,所以如是说。
不离法的思维是法思维,因为以如理作意而转起故是诸法中的思维,或者法即是智,所以引生法的思维是法思维,即是思所成智的因的思维,这是其义。
在经中以闻所成慧的说明包摄"彼等诸法初善...乃至...如是之法他多闻"等经句之义,如是以如理作意的说明包摄"他如理作意'无常'"等所说的方便作意。以正见的说明包摄"修习依远离的正见"等所说的正见,为了显示这些所以说"然而...乃至...显示"。其余即"法善说性"等。
对于前面未注释义处,显示善友性是处所生起的净信,心寂止是果,所以说"善士...乃至...近因"。显示因为自己正确安立故多厌恶罪恶、厌离等,所以说"义...乃至...近因"。显示法善说从初至终是一切成就圆满的因,所以说"法善说性...乃至...近因"。因为善根植入即是定的终点。僧正性即僧众的正性,僧众的恭敬性,即"善哉,尊者"的领受言语性。其他易于了知。
分别理路分别注释完毕。
9.周转理路分别注释;

35.Sammādiṭṭhissa…pe… nijjiṇṇā bhavatīti ettha yathā maggasammādiṭṭhivasenattho vutto, evaṃ kammassakatākammapathasammādiṭṭhīnampi vasena attho labbhateva. Kammapathakathā hesā. Yathāvuttenākārenāti ‘‘avimuttāva samānā’’ti, ‘‘avimuttiya’’nti ca vuttappakārena. Micchābhinivesavasenāti asammāsambuddhaṃ eva sammāsambuddhoti, aniyyānikaṃ eva niyyānikoti, asantaṃ eva pana santanti, anariyaṃ eva ariyoti viparītābhinivesavasena . Micchādhimokkhoti ayāthāvapasādo, ayāthāvasanniṭṭhānaṃ vā. Uppannamoho micchāvimuttiñāṇadassananti sambandho.

36. Vādānaṃ vā anuvādā vādānuvādā, tesaṃ vādānaṃ upādāti attho. Vādānupavattiyoti vādānaṃ dosānaṃ anupavattiyo.

Antadvayaparivattananti kāmasukhaattakilamathānuyogasaṅkhātassa antadvayassa paṭipakkhavasena parivattanaṃ.

Etesupi vāresūti ‘‘niyyāniko dhammo tesaṃ adhammo, sukho tesaṃ adhammo’’ti ca imesu vāresu. Vuttanayenāti yadi attaparitāpanaṃ attano dukkhāpanaṃ dhammo, dhammassa paṭiviruddho adhammo siyā, dukkhassa ca sukhapaṭiviruddhanti jhānamaggaphalasukhassa, anavajjapaccayaparibhogasukhassa ca tesaṃ adhammabhāvo āpajjatīti evaṃ vattabbā. ‘‘Yaṃ yaṃ vā panātiādinā’’ti idaṃ avasesapāṭhāmasanaṃ. Ettha yaṃ yaṃ vā pana dhammanti yaṃ vā taṃ vā dhammaṃ, kusalaṃ vā akusalaṃ vā iṭṭhaṃ vā aniṭṭhaṃ vāti vuttaṃ hoti. Rocayati vā upagacchati vāti cittena rocati, diṭṭhiyā upagacchatīti. Tassa tassa dhammassa yo paṭipakkhoti tassa tassa rucitassa, upagatassa vā dhammassa yo paṭipakkho nāma. Svassa aniṭṭhato ajjhāpanno bhavatīti yo dhammo assa rucitassa, upagatassa vā dhammassa aniṭṭhato paccanīkato abbhupagato hoti, tena paṭipakkhena desanāya parivattanaṃ parivattano hāroti attho. Tenāha ‘‘paṭipakkhassa lakkhaṇaṃ vibhāvetī’’ti.

Parivattanahāravibhaṅgavaṇṇanā niṭṭhitā.

10. Vevacanahāravibhaṅgavaṇṇanā


以下是巴利文的完整简体中文翻译：
35. 关于"正见"……等……变得衰竭，在这里，正如依据道路正见已经说明的意义一样，依据业是自己所有和业道正见的意义同样可以得到。这是关于业道的解释。按照已说明的方式，即"虽未解脱"，"未解脱"等已说明的方式。依据错误执着，即使没有正自觉者也被认为是正自觉者，即使非引导的也被认为是引导的，即使非真实的也被认为是真实的，即使非圣的也被认为是圣的，这是依据颠倒执着。错误信念即不恰当的信赖，或不恰当的判断。升起的迷惑是错误解脱的知见。
36. 关于论点，或论点的批评，论点批评，意思是这些论点的基础。论点的延续是论点缺陷的持续。
两种极端的转变，即以欲乐和自我苦行为代表的两种极端的对立面的转变。
在这些情况下，即"对他们来说是非法的法，对他们来说是苦的法"等情况。按照已说明的方式，如果是自我折磨、给自己带来痛苦的法，那么与法相对立的就是非法，与苦相对立的是乐，即禅定、道路、果实的乐，以及无过失因缘的享受之乐，因此他们陷入非法状态。"无论什么"等是为了包括其他文本。在这里，"无论什么法"意味着无论是什么法，是善或不善，是可意或不可意。喜欢或接受，即心中喜欢或以见解接受。对于每一法来说，与之相对的是那个可意或已接受法的对立面。因此，他陷入对那个法的不喜欢中，即那个可意或已接受的法被其对立面否定和超越，通过该对立面的说明而转变。因此说"阐明对立面的特征"。
转变段落的解释到此结束。
10. 同义词段落的解释

37.Aññamaññehīti aññehi aññehi. Āyatinti paccavekkhaṇakāle. Kathañcīti yena kenaci pakārena, paṭhamaṃ vuttena pariyāyena appaṭivijjhanto aparena pariyāyena paṭivijjheyyāti adhippāyo. Pariyāyavacanaṃ niddisatīti sambandho. Evaṃ sabbattha. Tasmiṃ khaṇeti pariyāyavacanassa vuttakkhaṇe. Vikkhittacittānanti ārammaṇantarehi vividhakhittacittānaṃ . Aññavihitānanti aññaṃ cintentānaṃ. Kasmā pana aññena pariyāyena tadatthāvabodhanaṃ, nanu tena vutte daḷhīkaraṇaṃ hotīti codanaṃ sandhāyāha ‘‘tenevā’’tiādi. Tattha tadaññesanti tehi vikkhittacittādīhi aññesaṃ, yehi paṭhamaṃ vacanaṃ sammadeva gahitaṃ. Tatthāti vuttavacaneneva punappunaṃ vacane. Adhigataanvatthatāya punarutti parivajjanatthaṃ visesanabhāvena tāhi tāhi saññāhipi ayampi saddo imassatthassa vācako, ayampi saddo imassatthassa vācakoti paññāpanehi. Desetabbassa tassa tassa atthassa attano citte upanibandhanaṃ ṭhapanaṃ. Tatthāti dhammaniruttipaṭisambhidāyaṃ. Bījāvāpanaṃ hetusampādanaṃ.

Evaṃ bhagavato pariyāyadesanāyaṃ anekāni payojanāni vatvā idāni attano sammāsambuddhatāya evaṃ tathāgatā buddhalīlāya anekehi pariyāyehi dhammaṃ desentīti dassento ‘‘kiṃ bahunā’’tiādimāha.

Pāḷiyaṃ ‘‘pihā nāma yā vattamānassa atthassa patthanā’’ti paccuppannavisayataṃ dassetvā puna anāgatavisayataṃ dassetuṃ ‘‘seyyataraṃ vā’’tiādi vuttanti ‘‘anāgatapaccuppannatthavisayā taṇhā pihā’’ti āha.

Atthanipphattipaṭipālanāti imasmiṃ vā pade pihāya evatthavasena anāgatapaccuppannatthavisayabhāvadīpanato.

Dhammārammaṇeneva saṅgahitā ‘‘dhammārammaṇa’’ntveva gahaṇaṃ gatā. Catuvīsati padānīti ettha gehasitadomanassūpavicārādīnaṃ catunnaṃ chakkānaṃ vasena catuvīsa koṭṭhāsā.


我来将这段巴利文直译成简体中文：
"相互"意为彼此之间。"延伸"意为在观察思维的时候。"以某种方式"意为以任何方式，其含义是如果不能以第一种方式理解，就应该用另一种方式来理解。"说明替代词语"是这样连接的。所有情况都是如此。"在那一刻"意为说出替代词语的那一刻。"心散乱者"意为心被各种不同对象分散的人们。"心在他处者"意为想着其他事情的人们。
为什么要用另一种方式来理解其意义呢？难道用原来的方式表达不是更加巩固吗？针对这个质疑，故说"正是由于"等等。其中"其他人"意为除了那些心散乱等的人之外的其他人，即那些能正确理解第一次表达的人。"在其中"意为在已说之语中反复说明。
因为已经理解了真实义，为了避免重复，以特征的方式，通过各种名相来说明：这个词是这个意思的表达者，那个词是那个意思的表达者。对于应当宣说的种种义理，要在自己的心中确立安置。"在其中"意为在法词解分别中。播种是因缘的成就。
如此说明世尊用譬喻教法有诸多利益之后，现在为显示如来以正等觉者的身份，以佛陀的风范用种种方式说法，而说"何须多言"等等。
在圣典中，先说明"渴望即是对现存事物的希求"来显示其针对现在的特性，然后又说"或更好的"等来显示其针对未来的特性，因此说"渴望是针对未来和现在事物的贪爱"。
"义利成就的护持"是在这个词中，通过渴望的这种意义来显示其针对未来和现在事物的性质。
仅以法所缘来摄持，被归类为"法所缘"。"二十四项"在此是指依据与居家相关的忧苦寻思等四组六法而分为二十四类。

38.Sāyeva patthanākārena dhammanandītiādimāhāti ettha ayamattho – sā eva patthanākārena pavattiyā āsādipariyāyena vuttā taṇhā rūpādidhammesu nandanaṭṭhena dhammanandī. Tesaṃ eva piyāyanaṭṭhena dhammapemaṃ. Gilitvā pariniṭṭhapetvā ṭhānato dhammajjhosānanti.

Imināpīti na kevalaṃ ‘‘paññā pajānanā’’tiādiāveṇikapariyāyeneva vevacanaṃ vattabbaṃ, atha kho iminā ādhipateyyādisādhāraṇapariyāyenapi vevacanaṃ vattabbanti attho. Imināva nayenāti etena pariyāyavacanena . Na hi desanatthasādhanaṃ ‘‘itipi so bhagavā’’tiādipāḷinayadassananti dasseti. Balanipphattigatotiādīsu dasasu tathāgatabalesu nipphattiṃ pāripūriṃ gato. Sambodhipahānantarāyadesanā visesacodanāsu visāradabhāvasaṅkhātāni cattāri ñāṇāni patto adhigatoti vesārajjappatto.

Lobhajjhāsayādiajjhāsayaṃ visesena ativattoti ajjhāsayavītivatto. Atītahetusaṅkhepādisaṅkhepavirahitatāya asaṅkhepasaṅkhātaṃ nibbānaṃ, akuppadhammatāya guṇehi vā asaṅkhepaṃ asaṅkhyeyyaṃ gato upagatoti asaṅkhepagato. Sesaṃ suviññeyyameva. Uddheyyanti uddharitabbaṃ.

Dhammānussatiyaṃ evaṃ attho daṭṭhabboti sambandho. Saṃsāradukkhato pāti, santena sukhena rameti cāti vā pāraṃ.

Abhūtapubbattāti anuppannapubbattā, tenassa niccataṃva vibhāveti kenaci devatopasaggādinā anupasajjanīyattā anupasaṭṭhattā.

‘‘Duppassa’’ntipi pāḷi, duradhigamanti attho. Guṇasobhāsurabhibhāvenāti guṇehi sobhāya, sugandhibhāvena ca.

Yathā akkhaṇavedhī puggalo sippanipphattiyā rattandhakāratimisāya acirakkhaṇālokena atisukhumampi dūragataṃ lakkhaṃ vijjhati, evaṃ ariyasāvako sīlasampattiyā atisukhumaṃ nibbānaṃ catusaccadhammaṃ ekapaṭivedheneva paṭivijjhatīti āha ‘‘sippañca sīlaṃ akkhaṇavedhitāyā’’ti. Lokikanti nidassanamattaṃ daṭṭhabbaṃ lokuttaradhammaolokanassāpi adhiṭṭhānabhāvato.

Vevacanahāravibhaṅgavaṇṇanā niṭṭhitā.

11. Paññattihāravibhaṅgavaṇṇanā

39.Bhagavato sābhāvikadhammakathāyāti attano bhāvo sabhāvo, sabhāvena nibbattā, tato vā āgatāti sābhāvikā, sā eva dhammakathāti sābhāvikadhammakathā, buddhānaṃ sāmukkaṃsikadhammakathāti attho , tāya karaṇabhūtāya dhammadesanāya anaññattepi kathādesanānaṃ upacārasiddhena bhedenevaṃ vuttaṃ, avayavasamudāyavibhāgena vā. Tenāha ‘‘kā ca pakatikathāya desanā? Cattāri saccānī’’ti. Idañhi atthassa desanāya abhedopacāraṃ katvā vuttaṃ. Tassā desanāya paññāpanā. Ayaṃ paññattihāroti saṅkhepeneva paññattihārassa sarūpamāha. Sāti yathāvuttadesanā. Tathā tathāti yathā yathā saccāni desetabbāni, tathā tathā. Kathañcetāni desetabbāni? Pariññeyyādippakārena. Yathādhippetanti adhippetānurūpaṃ, bodhaneyyabandhavānaṃ bodhanādhippāyānukūlanti attho. Atthanti desetabbatthaṃ, dukkhādiatthameva vā. Nikkhipatīti patiṭṭhāpeti. Yato ‘‘cattāro suttanikkhepā’’tiādi (ma. ni. aṭṭha. 1.mūlapariyāyasuttavaṇṇanā) aṭṭhakathāsu vuccati.

Tatthāti nikkhepadesanāyanti attho. Maggapakkhiyāti dukkhasaccato bahikatāti adhippāyo.

Yasmiṃ ṭhāneti yasmiṃ bhavādisaṅkhāte ṭhāne. Yathāvuttā desanāti caturāhārapaṭibaddharāgādimukhena vaṭṭadīpanī vuttappakārā desanā.



我来将这段巴利文直译成简体中文：
38. 关于"那种渴望以欲求的形式成为法喜"等这段话中的含义是：正是那以欲求形式运作的、以希望等异名所说的贪爱，因为在色等诸法中有欢喜的特性而称为法喜。对这些法的爱恋特性称为法爱。因为吞噬后而安住于完成的状态，所以称为法执着。
"以此也"意味着不仅要用"智慧即是了知"等特殊的同义词来说明，而且也要用这种增上等共通的方式来说明同义词的意思。"以此方式"即是以这种替代词语。因为并非通过"世尊确实如此"等圣典文句的方式来成就教说的意义。
"达到力量的成就"等，是指在十种如来力中达到圆满成就。"具足无畏"是指获得、证得在觉悟障碍的说法和特殊教诫方面的四种无畏智。
"超越诸种意乐"是指特别超越贪欲等意乐。"达到无缩减"是指达到、趣向被称为无缩减的涅槃，因为它远离过去因缘等的缩减，或因为其性质不动摇及其功德而不可缩减、不可计数。其余的很容易理解。"应当拔除"即是应当提取。
"在法随念中应当如此理解其义"，这是其关联。"彼岸"是因为它能护持离开轮回之苦，也因为以寂静之乐使人欢喜。
"从未有过"是指从未生起过，由此显示它的常住性，因为不会被任何天神危害等所侵扰，所以是不受侵扰的。
"难见"也是圣典用语，意思是难以通达。"以功德庄严的胜妙性"是指以功德的庄严和妙香的性质。
如同善射手由于技艺的成就，即使在夜晚黑暗中仅凭瞬间的光明也能射中远处极其微细的目标，同样地，圣弟子依靠戒的圆满，能以一次证悟而通达极其微细的涅槃和四圣谛法，因此说"技艺和戒都如射手般精确"。"世间的"应当视为仅是比喻，因为它也是出世间法观察的基础。
同义词理趣分别注释终。
施设理趣分别注释
39. "世尊自然的说法"是指：自己的本性即是自性，由自性而生，或从其而来称为自然的，这就是自然说法，即是诸佛的殊胜说法。虽然说法和教说实际上没有差别，但通过惯用语的区分而如此说，或是通过部分与整体的区分。因此说："什么是本性说法的教说？即是四圣谛。"这是从意义和教说不可分的惯用说法来说的。那教说的施设。这就简要地说明了施设理趣的本质。"它"指前述的教说。"如是如是"是指应当如何如何地教说诸谛。这些应当如何教说呢？以应遍知等方式。"如所意欲"是指符合意欲，意思是随顺应当觉悟者的觉悟意愿。"义"是指应当教说的义理，或是苦等的义理。"安置"是指确立。因此在注释书中说"有四种经典安置"等。
"其中"是指在安置教说中的意思。"属于道分"的意思是被置于苦谛之外。
"在某处"是指在有等所说的处所。"如上所说的教说"是指通过四食所系的贪等来显示轮回的前述教说。

41.Teparivaṭṭavasenāti etthāpi ‘‘saccesū’’ti yojetabbaṃ. Pariññāpaññattīti āhāti sambandho. Ajjhattarato, samāhitoti padadvayena samādhānavisiṭṭhaṃ ajjhattaratatābhāvanaṃ dīpeti gocarajjhattatādīpanato. Kevalo hi ajjhattasaddo ajjhattajjhattagocarajjhattesupi vattati. Ajjhattaratatāvisiṭṭhañca samādhānaṃ sātisayaṃ cittaṭṭhitiṃ dīpetīti imamatthaṃ dasseti ‘‘samādhānavisiṭṭhassā’’tiādinā.

Āsajjanaṭṭhenāti āsaṅganaṭṭhena. Tathā dassananti atathābhūtassāpi bhabbarūpassa viya attano vidaṃsanaṃ. Alakkhikoti vilakkhiko.

Kāmānanti kāmāvacaradhammānaṃ. Rūpānanti rūpāvacaradhammānaṃ. Nissaraṇanti kāmānaṃ rūpāvacaradhammā nissaraṇaṃ, tesaṃ arūpāvacaradhammā nissaraṇaṃ. Evaṃ taṃsabhāvānanti sauttarasabhāvānaṃ. Tathāti yathā saṅkhatadhammānaṃ nissaraṇabhāvato, kilesasamucchedakassa ariyamaggassa ārammaṇabhāvato ca attheva asaṅkhatā dhātu, tathā vuccamānenāpi kāraṇena attheva asaṅkhatā dhātūti dasseti. Katthaci visayeti asaṅkhatadhātuṃ sandhāya vadati. Aviparītatthoti bhūtattho. ‘‘Yato kho bho ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānappatto hoti (dī. ni. 1.94), sapakaṭṭhanibbānabhāvino’’ti ca evamādīsu upacāravuttisabbhāvato. Yathā taṃ sīhasaddoti yathā ‘‘sīho māṇavako’’tiādinā māṇavakādīsu upacāravuttinā vattamāno migarāje bhūtatthavisaye diṭṭho, evaṃ nibbānasaddopi kāmaguṇarūpajjhānasamaṅgitāsu upacāravuttiyā vattamāno katthaci visaye aviparītattho. Yattha ca visaye aviparītattho, sā asaṅkhatā dhātu. Hatthatale saāmalakaṃ viya ñeyyaṃ paccakkhato passantassa ekappamāṇassa satthuvacanamevettha pamāṇanti dassento ‘‘kiṃ vā etāya yutticintāyā’’tiādimāha. ‘‘Paṭiññātassa atthassa siddhiyā pakāsanāpaññattī’’ti nigamaṃ sandhāyāhāti.

Paññattihāravibhaṅgavaṇṇanā niṭṭhitā.

12. Otaraṇahāravibhaṅgavaṇṇanā

42.Indriyehīti karaṇe karaṇavacanaṃ ‘‘maggena gacchatī’’tiādīsu viya, ‘‘pharasunā chindatī’’ti evamādīsu viya ca. Otaraṇāti anuppavesanā.

Paññākkhandhe saṅgaṇhanavasena sammāsaṅkappo viyāti yojanā. Adhicittaanuyuttānaṃ saddahanussahanupaṭṭhānasamādahanehi saddhādīsu upakarontesu eva paññā dassanakiccaṃ sādhetīti dassento ‘‘saddhā..pe… vuttānī’’ti āha. No ca bhavaṅgāti tesaṃ saṅkhārānaṃ pavattikāraṇatābhāvaṃ dasseti.



我来将这段巴利文直译成简体中文：
41. 关于"依三转"，这里也应当加上"于诸谛中"。"遍知的施设"等是其关联。"内心喜乐、入定"这两个词表明了以定为特征的内心喜乐的修习，因为它显示了所缘的内在性。单独的"内"字也可用于内在的内在、所缘的内在。而以内心喜乐为特征的定表明殊胜的心的安住，因此以"以定为特征"等来显示这个意义。
"以执着义"意为以执取义。"如是显示"意为即使非真实的也如同有可能的一样显示自己。"无福"意为反福。
"诸欲"是指欲界诸法。"诸色"是指色界诸法。"出离"是指色界诸法是欲的出离，无色界诸法是它们的出离。"如是彼等自性"是指有上位自性的诸法。"如是"是显示：正如因为是有为法的出离，以及是断除烦恼的圣道的所缘，所以确实有无为界；同样地，由所说的原因也确实有无为界。"在某处境界"是指无为界。"不颠倒义"是指真实义。
因为在"先生，当此我以五种欲功德具足受用时，此我即已达到现法最上涅槃"和"实现近似涅槃"等处有比喻用法的存在。"如同狮子声"意思是：如同"狮子般的青年"等用于青年等的比喻用法，在兽王上见到真实义的领域；同样地，涅槃之声虽然以比喻用法运用于具足欲功德和色界禅那等处，但在某些境界上是不颠倒义。在哪个境界是不颠倒义，那就是无为界。为了显示在此唯有如手掌上的庵摩罗果那样亲见所知的无上师之言才是量度，所以说"何须这样的理性思维"等。这是针对"为了成就所承认的义理而有显示的施设"这个结论而说的。
施设理趣分别注释终。
深入理趣分别注释
42. "以诸根"是工具格的用法，如同"以道路而行"等和"以斧而砍"等。"深入"意为进入。
"如同正思惟包含在慧蕴中"是这样连接的。为了显示对于专修增上心者，当信等以信解、策励、现起、等持来帮助时，智慧才能成就见的作用，所以说"信等"。"非是有分"是显示那些行不是其活动的原因。

43.Tathā vuttoti ‘‘nissayo’’ti vutto. Cetanāsīsena taṇhaṃ eva vadati cetanāsahacaraṇato.

Rattassāti maggena asamucchinnarāgassa. Yena puggalo ‘‘ratto’’ti vuccati, tassa rāgassa sambandhinī sukhā vedanā vuttā tattha tassa anusayanato. Tenāha ‘‘sukhāya…pe… vutta’’nti. Esa nayo sesesupi. Tenāha ‘‘tathā’’tiādi.

Tāni eva indriyānīti sukhasomanassupekkhindriyāni. ‘‘Saṅkhārapariyāpannānī’’ti vacanaṃ sandhāyāha ‘‘idha vedanāsīsena cetanā vuttā’’ti. Na hi vedanā saṅkhārakkhandhapariyāpannā hoti. Taṇhāya, diṭṭhiyāti ca upayoge karaṇavacananti dassento ‘‘taṇhāyā’’tiādimāha. Idāni upayogavaseneva ‘‘taṇhāyā’’tiādīnaṃ atthaṃ dassetuṃ ‘‘yathā vā’’tiādimāha. Tattha sesadhammānanti taṇhāvajjitaavisiṭṭhadhammānaṃ. Taṇhāya nissayabhāveti yadā taṇhā tesaṃ nissayo hoti.

Taṇhāya sesadhammānaṃ paccayabhāveti yadā sesadhammā taṇhāpaccayā honti. ‘‘Karajakāyasannissitā’’ti iminā vedanādikkhandhattayanissitāpi gahitā kāyappassaddhibhāvato. Kāraṇabhāvanti paramparahetubhāvaṃ. Taṇhādiṭṭhiupayenāti diṭṭhiupayena ca diṭṭhisahagatataṇhāupayena ca.

‘‘Āgatītiidhāgati, gatīti peccabhavo’’ti padadvayena vuttamevatthaṃ pākaṭataraṃ kātuṃ pāḷiyaṃ ‘‘āgatigatīpi na bhavantī’’ti vuttaṃ. Idha huranti dvārārammaṇadhammā dassitā āsannadūrabhāvehi dvārārammaṇehi vinivattetvā gahitattā. Idha dvārappavattadhammā ‘‘ubhayamantarenā’’ti padassa atthabhāvena vuttā. Catubyūhahāre pana anindriyabaddharūpadhammā tathā vuttā. Kāraṇabhūtena anantarapaccayabhūtena, upanissayapaccayabhūtena ca. Ye dhammā upādāya ‘‘attā’’ti samaññā, tesaṃ viññāṇādidhammānaṃ abhāvena anuppādadhammataṃ āpāditattāti attho. ‘‘Anissitassa calitaṃ natthī’’tiādinā paṭilomato paccayabhāvo dassitoti dassento pāḷiyaṃ ‘‘esevanto dukkhassāti paṭiccasamuppādo’’ti vatvā nanu ‘‘avijjāpaccayā saṅkhārā’’tiādiko paṭiccasamuppādoti codanaṃ sandhāya yathāvuttassa paṭiccasamuppādabhāvaṃ dassetuṃ ‘‘so duvidho’’tiādinā lokiyalokuttaravasena paṭiccasamuppādo vibhatto. Tadatthatāyāti vītarāgavimuttiatthatāya. Tabbhāvanti lokuttarapaṭiccasamuppādabhāvaṃ.

Otaraṇahāravibhaṅgavaṇṇanā niṭṭhitā.

13. Sodhanahāravibhaṅgavaṇṇanā

45.Sodhetināmāti pucchitamatthaṃ hatthatale ṭhapitaāmalakaṃ viya paccakkhato dassento niggumbaṃ nijjaṭaṃ katvā vivaranto tabbisayaaññāṇasaṃsayādimalāpanayanena sodheti, evaṃ sodhento ca padassa atthena abhedopacāraṃ katvā ‘‘padaṃ sodheti’’cceva vuccati. Tenāha ‘‘padaṃ sodheti nāmā’’ti. Pucchāya vissajjanamevettha sodhananti āha ‘‘tadatthassa vissajjanato’’ti. Ārabhīyatīti ārambho, desanāya pakāsiyamāno attho. Tenāha ‘‘na tāva…pe… pabodhitattā’’ti. Idha sodhanaṃ nāma paṭicchannarūpassa atthassa desanānubhāvena vivaṭabhāvakaraṇanti tamatthaṃ upamāya vibhāvetuṃ ‘‘aññāṇapakkhandāna’’ntiādi vuttaṃ.

Sodhanahāravibhaṅgavaṇṇanā niṭṭhitā.

14. Adhiṭṭhānahāravibhaṅgavaṇṇanā



我来将这段巴利文直译成简体中文：
43. "如是说"即是说"所依"。以意志之首领，正是说贪爱，因为意志与之共同行。
关于"贪著"，是指未被道路断除的贪著。人们所称为"贪著"的，是与那贪著相应的乐受，因为它在那里随眠。因此说"乐受"等。这一方法也适用于其余情况。因此说"如是"等。
正是那些根，即乐、喜舍根。说"属于行"是为了表明"在此以受之首领说意志"。因为受并不属于行蕴。为了显示贪爱、见解的工具格用法，所以说"贪爱"等。现在为了仅仅显示使用的意义，说"或如何"等。其中"其余诸法"是指除贪爱外的、不特殊的诸法。"贪爱为所依"是当贪爱成为它们的所依时。
"贪爱为余诸法的因"是当其余诸法以贪爱为因时。"依止身体"这一句也包含了依止受等三蕴，因为有身轻安的缘故。"因缘性"是指间接的因缘性。"以贪爱见解之用"是指以见解之用，以及以与见解相应的贪爱之用。
通过"来"是指来，"去"是指后有，这两个词是为了使原义更加明了，在圣典中说"来去甚至不存在"。"在此处"是指通过显示门和所缘之法，通过门和所缘的近远而限定。"在此门之行诸法"是说"在两者之间"的意义。在四种集聚理趣中，非根系的色法是如此说的。以作为因缘的、作为近因缘的、作为依止因缘的。那些依附而称为"自我"的诸法，因为没有识等法，所以说明了不生之法性。从相反的角度显示因缘性，是为了显示"不依止者无动"等。在圣典中说"这就是苦的边际"之后，难道不是说"依无明有行"等的缘起吗？为了显示所说的缘起性，通过世间和出世间而分别缘起。"彼等义性"是指离贪解脱的义性。"彼等有"是指出世间缘起的有。
深入理趣分别注释终。
清净理趣分别注释
45. "清净"是指：仅仅被问及的义理，如同置于手掌上的庵摩罗果一样，以直接显示，清除障碍，解开纠结，通过去除对其领域的无知、疑惑等污秽而清净。在清净的过程中，通过词义不可分的惯用法，所以称为"清净词义"。因此说"清净词义"。这里的清净是指对该义理的回答。"开始"即是开端，是教说中被显示的义理。因此说"尚未"等。这里的清净是指通过教说的力量使隐藏义理显露。为了以譬喻显示这一义理，所以说"无知的增长"等。
清净理趣分别注释终。
决定理趣分别注释

46.Dhārayitabbāti upadhāretabbā, upalakkhitabbāti attho. Vuttameva ‘‘sāmaññavisesakappanāya vohārabhāvena anavaṭṭhānato’’tiādinā (netti. aṭṭha. 14).

Taṃ taṃ phalanti nirayādiṃ taṃ taṃ phalaṃ. Añcitāti gatā. Yonīti ekajāti. Samānavasena missībhavati etāyāti hi yoni, upapatti. Peccāti maritvā. Ussannatāyāti vitakkabahulatāya. ‘‘Ussannattā’’tipi vadanti. Sassatādīhi vā ussannattā. Asurajātiyā nibbattāpanako asurajātinibbattanako.

Saṅkhāti paññā. Paññāpadhānā ca bhāvanāti āha ‘‘paṭisaṅkhāya paṭipakkhabhāvanāyā’’ti.

47. Patthaṭabhāvena pathavī. Sabhāvadhāraṇaṭṭhena, nissattanijjīvaṭṭhena ca dhātu. Āpīyati, appāyatīti vā āpo. Tejanavasena tikkhatāvasena, dahanavasena vā tejo. Vāyanavasena vegagamanavasena, samudīraṇavasena vā vāyo. Vīsati ākārāti kesādayo vīsati koṭṭhāsā, pakārā vā. Kakkhaḷalakkhaṇādhikatāya kesādī kakkhaḷalakkhaṇā vuttā.

Pāṭiyekko pathavīdhātukoṭṭhāsoti pathavīkoṭṭhāsamatto, attasuññadhammamattoti attho. Santappatīti ettha sarīrapakatimatikkamitvā uṇhabhāvo santāpo, sarīradahanavasena pavatto mahādāho, ayametesaṃ viseso. Yena ca jīrīyatīti ekāhikādijarārogena jarīyatīti ca attho yujjati. ‘‘Satavāraṃ tāpetvā tāpetvā udake pakkhipitvā uddhaṭasappi satadhotasappī’’ti vadanti. Rasarudhiramaṃsamedanhāruaṭṭhiaṭṭhimiñjā rasādayo. Keci nhāruṃ apanetvā sukkaṃ sattamaṃ dhātuṃ vadanti. Vivekanti visuṃbhāvaṃ, visadisabhāvanti attho. Vatthusaṅkhāto hi āhāro pariṇāmaṃ gacchanto pāṇabhakkhagahaṇipadaniya muttakarīsabhāvehi viya attanāpi visadisarasasaṅkhātaṃ visuṃbhāvaṃ nibbattento tabbhāvaṃ gacchatīti vuccati, tathā rasādayopi rudhirādikoṭṭhāsaṃ. Tenāha ‘‘rasādibhāvena vivekaṃ gacchatī’’ti.

Sabhāvalakkhaṇatoti asucibhāvena lakkhitabbato.



我来将这段巴利文直译成简体中文：
46. "当持守"即是当觉察，意思是当识别。已经说过"由于名言以共性和特性的安立而无常住"等。
"彼彼果"即是地狱等各种果报。"往"即是去。"胎"即是一生。因为由此和类似种类混合，所以称为胎，即是投生。"死后"即是死亡之后。"增盛"即是寻思增多。也有人说"因增盛"。或是因为常见等的增盛。使生于阿修罗种类者即是导致阿修罗种类投生者。
"思"即是智慧。修习以智慧为主，因此说"以思择修习对治"。
47. 因为展开性质而称为地。因为持守自性和无有情无命者的意义而称为界。因为积聚或扩展而称为水。因为锐利性质的烧烤性质，或因为燃烧性质而称为火。因为吹动性质的速行性质，或因为鼓动性质而称为风。"二十种相"即是发等二十部分或种类。因为坚硬相的突出而说发等是以坚硬为相。
"各别的地界部分"即是仅仅是地的部分，意思是仅仅是无我的法。"热恼"在此是指超过身体正常状态的热性，以身体燃烧方式进行的大热，这是它们的区别。"由此而衰老"也可以理解为由一日热等衰老病而衰老。他们说"经过百次加热后投入水中取出的酥油称为百炼酥油"。味、血、肉、脂、筋、骨、骨髓是味等。有些人除去筋，说精是第七界。"差别"即是不同状态，意思是相异状态。即食物作为事物，在转化过程中，如同变成众生食物、胃、足、尿、粪的状态那样，自身也产生与味等不同的分离状态而转变，因此说它达到彼等状态。同样地，味等也转变为血等部分。因此说"以味等的方式趋向差别"。
"从自性相"即是从不净性应当识别。

48.Yāthāvasarasalakkhaṇanti rasitabboti raso, paṭivijjhitabbo sabhāvo, attano raso saraso, yāthāvo saraso, yāthāvasaraso yāthāvasaraso eva lakkhitabbattā lakkhaṇanti yāthāvasarasalakkhaṇaṃ. Atha vā yāthāvasarasalakkhaṇanti aviparītaṃ attano pavattisaṅkhātaṃ kiccañceva pīḷanasaṅkhātaṃ lakkhaṇañca. ‘‘Idaṃ kiccaṃ, idaṃ lakkhaṇa’’nti avijjāhetu ñātuṃ na sakkoti, tabbisayañāṇuppattiṃ nivārentī chādetvā pariyonandhitvā tiṭṭhatīti vuttā. Tena vuttaṃ ‘‘jānituṃ paṭivijjhituṃ na detī’’ti. Tayidamassā kiccanti kiccato kathitā. Kathitāti ca vuttā, yato ca avijjā asampaṭivedharasāti vuccati. Jāyati etthāti jāti, uppattiṭṭhānaṃ. Yadipi nirodhamagge avijjā ārammaṇaṃ na karoti, te pana jānitukāmassa tappaṭicchādanavasena anirodhamaggesu nirodhamaggaggahaṇassa kāraṇabhāvena pavattamānā tattha uppajjatīti vuccati, tesampi avijjāya uppattiṭṭhānatā hoti, itaresaṃ ārammaṇabhāvena cāti.

Atthānatthanti hitāhitaṃ. Sammohavinodaniyaṃ pana ‘‘atthattha’’nti (vibha. aṭṭha. 226) vuttaṃ, tattha attho eva atthatthoti atthassa aviparītatādassanatthaṃ dutiyena atthasaddena visesanaṃ. Na hi ñāṇaṃ anatthe ‘‘attho’’ti gaṇhātīti. Kāraṇākāraṇanti etthāpi evaṃ daṭṭhabbaṃ. Atthatthanti vā āmeḍitavacanaṃ sabbesaṃ atthānaṃ pākaṭakaraṇabhāvappakāsanatthaṃ, phalaṃ phalanti attho, hitapariyāyepi eseva nayo. Nti atthānatthādikaṃ. Ākāranti atthādikāraṇameva.

Paṭividdhassa puna avekkhanā paccavekkhaṇā. Ducintitacintitādilakkhaṇassa bālassa bhāvo bālyaṃ. Sampajānātīti samaṃ pakārehi jānāti. Balavamoho pamoho. Samantato mohanaṃ sammoho. Duggatigāmikammassa visesapaccayattā avindiyaṃ. Vindatīti labhati. Anavajjadhammānaṃ vijjā viya visesapaccayo na hotīti vindiyaṃ na vindati. Ayaṃ avijjāya vemattatāti ayaṃ ‘‘dukkhe aññāṇa’’ntiādinā kiccajātilakkhaṇehi vutto avijjāya aviseso. Vijjātiādīnaṃ vuttanayānasārena attho veditabbo.

Pāsāṇasakkharavālikāvirahitā bhūmi saṇhāti ‘‘saṇhaṭṭhenā’’ti vuttaṃ.

Tattakamevakālanti pañcakappasatāni. Vibhūtaṃ samattikkantaṃ rūpasaññāsaṅkhātaṃ rūpaṃ etāyāti vibhūtarūpaṃ, samāpattinti padattho. Na hi kāci arūpasamāpatti rūpasaññāsahagatā pavattīti. Nirodhasamāpattiyaṃ vattabbameva natthi, tattha nevasaññānāsaññāyatanasamāpattiyā visuṃ gahitattā vuttaṃ ‘‘sesāruppasamāpattiyo’’ti.

Damathaṃ anupagacchanto duṭṭhasso khaluṅkasso. Uttaridamathāyāti ariyamaggadamathāya.

Itaroti dukkhāpaṭipado khippābhiñño, sukhāpaṭipado ca khippābhiñño. Ubhayatobhāgehīti rūpakāyanāmakāyabhāgehi. Ubhayatoti vikkhambhanasamucchedavimuttivasena.

Anekopīti sabhāvena anekopi. Ekasaddābhidheyyatāyāti sāmaññasaddābhidheyyatāya.

Adhiṭṭhānahāravibhaṅgavaṇṇanā niṭṭhitā.

15. Parikkhārahāravibhaṅgavaṇṇanā



我将为您翻译这段巴利文：
48. "随所应味相"即是应当品尝的味，应当洞察的自性，自身的味是本味，随所应的本味，正是以随所应本味为识别，所以称为相。或者"随所应味相"是指未颠倒的、以自身运行为称的作用，以及以压迫为称的相。"这是作用，这是相"，因为无明的缘故无法了知，阻碍了对其领域的智慧生起，遮蔽并系缚而存在，因此说"不给予了知和洞察"。这是说它的作用，从作用的角度说。且已说过，因为无明是不洞察的味。"生"即是生起处。即使在灭道中无明不作为所缘，但对于希望了知者，由于无明的遮蔽，使得在非灭道中把握灭道的缘故而生起，所以说它在那里生起，对于那些也有无明的生起处，对于其他则以所缘性为缘。
"义非义"即是利与不利。在遣除迷惑的典籍中说"义谛"，在那里"义"即是义谛，为了显示义的未颠倒，以第二个义字作为特别说明。因为智慧不会把非义执取为"义"。在"因缘"处也应如此观察。或"义谛"是重复词，为了显示所有义的明显性，意思是果报。在利益方面也是同样的道理。诸如义非义等。"相"即是义等的缘由。
对于已洞察者的再观察是回顾。愚昧者有恶思惟等相的状态是愚昧。"了知"即是以平等方式了知。强大的愚痴是大痴。从一切方面愚痴是全愚痴。由于恶趣业的特别缘故，不获得。"获得"即是得到。对于无过失法，犹如明智一样，不成为特别缘，所以不获得。这是无明的差别。这是通过"苦中无知"等作用、生起、相所说的无明的无差别。应当以已说的方法、意义、要旨来了解明等的意义。
无石、砾、沙的地方变细，所以说"细性"。
"彼等时"即是五百劫。"明了的色"是指超越、已完全越过、以色想为称的色。"入定"是词义。因为没有任何无色定与色想俱。在灭尽定中无需赘言，因为在那里已单独把握非想非非想处定，所以说"其余无色定"。
不进入调伏的是恶劣的、污秽的。"为更高调伏"即是为圣道调伏。
"其他"即是苦行速证和乐行速证。"两方面"即是色身和名身的两部分。"两者"即是通过镇伏和断除的解脱。
"虽多"即是以本性多。"以一音义"即是以通性音义。
决定理趣分别注释终。
资具理趣分别注释<.Assistant>

49.‘‘Hinotī’’ti padassa atthaṃ dassento ‘‘kāraṇabhāvaṃ gacchatī’’ti āha anekatthattā dhātūnaṃ. Etīti āgacchati, uppajjatīti attho.

Avijjāyapi hetubhāveti ettha avijjā anantarāya avijjāya anantarasamanantarūpanissayanatthivigatāsevanapaccayehi, anantarāya pana sahajātāya sahajātaaññamaññanissayasampayuttaatthiavigatahetupaccayehi, asahajātāya upanissayakoṭiyā eva paccayo hotīti veditabbaṃ. Attano phalaṃ karotīti kāraṇanti āha ‘‘kāraṇabhāvo ca phalāpekkhāyā’’ti.

Nibbattiattho phalattho phalasaṅkhāto attho.

Yo sabhāvoti puññādiabhisaṅkhārānaṃ yo abhisaṅkharaṇasabhāvo, so hetu. Sesapadesūti viññāṇādipadesu. Yathāvuttappabhedoti ‘‘asādhāraṇalakkhaṇo hetū’’tiādinā vuttappabhedo. Yo kocipaccayoti janakādibhedaṃ yaṃ kiñci kāraṇaṃ. Abhisaṅkharaṇatoti paccakkhato, paramparāya ca nibbattanato.

Parikkhārahāravibhaṅgavaṇṇanā niṭṭhitā.

16. Samāropanahāravibhaṅgavaṇṇanā

50.Suttena gahiteti sutte vutte. Padaṭṭhānaggahaṇaṃ adhiṭṭhānavisayadassanatthaṃ, vevacanaggahaṇaṃ adhivacanavibhāgadassanatthanti yojanā. Visayādhiṭṭhānabhāvatoti visayasaṅkhātapavattiṭṭhānabhāvato. Vanīyatīti bhajīyati. Vanatīti bhajati sevati. Vanuteti yācati, patthetīti attho . Pañca kāmaguṇā kāmataṇhāya kāraṇaṃ hoti ārammaṇapaccayatāya. Nimittaggāho anubyañjanaggāhassa kāraṇaṃ hoti upanissayatāyāti evaṃ sesesupi yathārahaṃ kāraṇatā vattabbā.

51.‘‘Kāye kāyānupassī viharāhī’’tiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā lakkhaṇahāravibhaṅgavaṇṇanāyaṃ (netti. aṭṭha. 23) vuttanayeneva veditabbaṃ. Ayaṃ pana viseso – rūpadhammapariññāyāti rūpūpikaviññāṇaṭṭhitipariññāya.

‘‘Dukkha’’nti passantī sā vedanānupassanāti yojetabbaṃ. Vedanāhetupariññāyāti phassapariññāya. ‘‘Vedanāvasenā’’ti padena attanā uppāditadukkhavasena. Vedanāpariññāyāti vedanūpikaviññāṇaṭṭhitipariññāya. Niccābhinivesapaṭipakkhato aniccānupassanāyāti adhippāyo. Niccasaññānimittassāti niccasaññāhetukassa. Saññāpariññāyāti saññūpikaviññāṇaṭṭhitipariññāya. Paṭhamamaggavajjhattā agatigamanassa vuttaṃ ‘‘diṭṭhābhinivesassa…pe… agatigamanassa cā’’ti.

Saṅkhārapariññāyāti saṅkhārūpikaviññāṇaṭṭhitipariññāya.

Samāropanahāravibhaṅgavaṇṇanā niṭṭhitā.

Niṭṭhitā ca hāravibhaṅgavaṇṇanā.

1. Desanāhārasampātavaṇṇanā

‘‘Eva’’ntiādi hārasampātadesanāya sambandhadassanaṃ. Tattha purimena upamādvayena suparikammakatamaṇikoṭṭimasadisī, suviracitajambunadābharaṇasadisī ca pāḷi. Tattha katanānāvaṇṇapupphūpahārasadisī, vividharaṃsijālāsamujjalabaddhanānāratanāvalisadisī ca hāravibhaṅgadesanāti dasseti. Pacchimena tassa paṇītamahārahe jaṭāhi saddhiṃ dukkaratarataṃ dīpeti. Yāyaṃ gāthā vuttāti yojanā.



我来将这段巴利文直译成简体中文：
49. 为了显示"舍弃"这个词的意义，由于词根具有多义，所以说"成为因缘"。"来"即是来到，意思是生起。
关于"无明也是因缘"，在此应当了解：无明对于相邻的无明，是以无间、等无间、依止、有、不离、习行缘为缘；对于同生的相邻者，是以俱生、相互、依止、相应、有、不离、因缘为缘；对于非同生者，仅以亲依止为缘。因为使自己的果生起所以是因缘，因此说"因缘性是对果的期待"。
生起义是果义，即是被称为果的义理。
"彼自性"即是福等行的造作自性，它是因。"在其余词中"即是在识等词中。"如说的差别"即是以"不共相的因"等所说的差别。"任何缘"即是任何生起等差别的因缘。"从造作"即是从直接和间接的生起。
资具理趣分别注释终。
归结理趣分别注释
50. "经中所取"即是经中所说。"近因之取"是为了显示决定的领域，"同义词之取"是为了显示名称的区分，这是其连接。"由于是领域决定"是由于是被称为领域的生起处。"被求取"即是被享用。"求取"即是享用、亲近。"请求"即是乞求，意思是希望。五种欲功德以所缘缘的方式成为欲爱的因缘。相的执取以亲依止的方式成为随相执取的因缘，对于其余的也应当根据情况说明因缘性。
51. 在"住于观身随观"等中应当说的，应当依照前面相理趣分别注释中所说的方法来理解。这里的差别是："色法遍知"即是色所依识住的遍知。
"苦"应当与那受随观连接。"受因遍知"即是触的遍知。通过"依受"这个词，是依于自己所生的苦。"受遍知"即是受所依识住的遍知。从对治常执著的意义而言是无常随观。"常想相"即是常想的因。"想遍知"即是想所依识住的遍知。由于第一道所断，所以说"见执著...和不正行"。
"行遍知"即是行所依识住的遍知。
归结理趣分别注释终。
以上理趣分别注释终。
教说理趣相应注释
"如是"等是显示理趣相应教说的关联。其中以前面的两个譬喻显示：圣典犹如精心加工的宝石地板，犹如善巧制作的阎浮檀金饰。其中理趣分别教说犹如以各种颜色的花所作的供养，犹如闪耀着各种光芒串连的各种宝珠。以后面的显示它与结合在一起更加难以完成。"此偈所说"是其连接。

52. Yasmāyaṃ hāravibhaṅgavāro nappayojeti yathāvuttena kāraṇena, tasmā sā hāravibhaṅgavārassa ādimhi na paccāmaṭṭhāti adhippāyo . Hārasampātavāro pana taṃ payojetīti yasmā pana hārasampātavāro taṃ gāthaṃ payojeti yathāvutteneva kāraṇena, tasmā ‘‘soḷasa…pe… āhā’’ti āha. Yojanānayadassananti yojanāya nayadassanaṃ.

Tenāti ‘‘taṃ maccuno pada’’nti vacanena. Sabbaṃ vipallāsanti dvādasavidhampi vipallāsaṃ. Sāmaññassa…pe… voharīyati yattha patiṭṭhitaṃ sāmaññaṃ, so viseso. Atthato pana saññādayo eva rūpādivisayaṃ viparītākārena gaṇhante vipallāsoti dassento ‘‘saññāvipallāso’’tiādimāha.

Indajālādivasena maṇiādiākārena upaṭṭhahante upādānakkhandhapañcake ahaṃmamādikāraṇatāya niruttinayena ‘‘attā’’ti vuccamāno taṃbuddhivohārappavattinimittatāya attabhāvo sukhādīnaṃ vatthutāya ‘‘attabhāvavatthū’’ti pavuccatīti āha ‘‘tehī’’tiādi. Tesanti upādānakkhandhānaṃ. Vipallāsānaṃ pavattiākāro ‘‘asubhe subha’’ntiādi. Visayo kāyavedanācittadhammā. Avijjā ca…pe… eva sammohapubbakattā sabbavipallāsānaṃ. Ca-saddo subhasukhasaññānanti etthāpi ānetvā yojetabbo.

Tatthāyaṃ yojanā – ‘‘avijjā ca subhasukhasaññānaṃ paccayo eva, na taṇhā eva, avijjā subhasukhasaññānañca paccayo, na niccaattasaññānaṃ evā’’ti. Evaṃ santepi purimānaṃ dvinnaṃ viparītasaññānaṃ taṇhā, pacchimānaṃ avijjā visesapaccayoti dassento āha ‘‘tathāpī’’tiādi. Avijjāsīsena cettha diṭṭhiyā gahaṇaṃ veditabbaṃ. Tenāha ‘‘diṭṭhinivutaṃ citta’’nti , ‘‘yo diṭṭhivipallāso’’ti ca ādi, yathā ca avijjāsīsena diṭṭhiyā gahaṇaṃ, evaṃ diṭṭhisīsena avijjāyapi gahaṇaṃ siyāti āha ‘‘diṭṭhisīsena avijjā vuttā’’ti. Taṇhāvijjāsu subhasukhasaññānaṃ yathā taṇhā visesapaccayo, na evaṃ avijjā. Niccaattasaññānaṃ pana yathā avijjā visesapaccayo, na tathā taṇhāti dassento ‘‘moho visesapaccayo’’ti āha.

Pacchimānaṃ dvinnaṃ…pe… hotīti atītaṃse taṇhābhinivesassa balavabhāvābhāvato. Teneva hi ‘‘so atītaṃ rūpaṃ attato samanupassati’’cceva vuttaṃ, na ‘‘abhinandatī’’ti. Taṇhāvipallāsoti taṇhaṃ upanissāya pavatto vipallāso, na hi taṇhā sayaṃ vipallāso. Tenāha ‘‘taṇhāmūlako vipallāso’’ti. Diṭṭhābhinandanavasenāti taṇhupanissayadiṭṭhābhinandanavasena, yato so ‘‘taṇhāvipallāso’’ti vutto. Etenāti ‘‘yo taṇhāvipallāso’’tiādipāṭhena. Soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, pañca paramadiṭṭhadhammanibbānavādā ca, yathā attano gatāya, nibbānappattiyā ca parikappavasena subhasukhākāraggāhino, na evaṃ satta ucchedavādāti āha ‘‘yebhuyyenā’’ti. Paṭipakkhavasenapīti visuddhivasenapi. Yāva hi upakkilesā, tāva cittaṃ na visujjhateva. Yadā ca te pahīnā, tadā visuddhameva. Tenāha ‘‘na hī’’tiādi. ‘‘Arakkhitena cittenā’’ti pāḷiṃ nikkhipitvā vipallāsamukheneva desanāya niddhāriyamānattā vuttaṃ ‘‘yathānusandhināva gāthaṃ niṭṭhapetu’’nti.

Mārassāti kilesamārassa. Tassa hi vase ṭhito sesamārānaṃ hatthagato evāti. Tenāha ‘‘kilesamāraggahaṇenevā’’tiādi.


我来将这段巴利文直译成简体中文：
52. 因为这个理趣分别章不以前述原因运用，所以它在理趣分别章开始时没有被重复提及，这是其意思。而理趣相应章则以前述原因运用那偈颂，因此说"十六...等"。"连接方法的显示"即是显示连接的方法。
以"彼死魔之足"这句话，指一切颠倒，即十二种颠倒。共性...被称为特性，即是共性所依立的地方就是特性。但从义理来说，想等以相反的方式把握色等境，即是颠倒，因此说"想颠倒"等。
在如幻网等方式中，以宝等形式显现的五取蕴，以我、我所等的缘故，依语源学方式被称为"我"，因为它是那智识言说运作的相，以其为乐等的所依而被称为"自体所依"，因此说"以彼等"等。"彼等"指诸取蕴。颠倒的运作方式是"于不净中见净"等。境是身、受、心、法。无明和...正是因为一切颠倒都以迷惑为先。"和"字也应当引入"净乐想"中连接。
在此连接如下："无明不仅是净乐想的缘，不仅是爱的缘，无明也是净乐想的缘，不仅是常我想的缘。"虽然如此，为了显示爱是前二种相反想的特别缘，无明是后二种的特别缘，所以说"虽然如此"等。在此应当了解以无明为首而摄受见。因此说"见所覆心"，"那见颠倒"等。如同以无明为首而摄受见，同样地以见为首也能摄受无明，因此说"以见为首说无明"。在爱和无明中，如同爱是净乐想的特别缘，无明则不然。而对于常我想，如同无明是特别缘，爱则不然，为了显示这点所以说"痴是特别缘"。
"后二种...成为"是因为在过去分中爱的执著不强烈。正因为如此，所以只说"他观察过去色为我"，而没说"欢喜"。"爱颠倒"是依止爱而运作的颠倒，因为爱本身不是颠倒。因此说"以爱为根的颠倒"。"以见欢喜的方式"是以依止爱的见欢喜的方式，因此它被称为"爱颠倒"。"以此"即是以"那爱颠倒"等经文。十六有想论、八无想论、八非想非非想论、五现法涅槃论，如同依自己所达到和设想证得涅槃而执取净乐相，七断见论则不然，因此说"大部分"。"以对治的方式"即是以清净的方式。只要还有随烦恼，心就不会清净。当它们被断除时，就是清净。因此说"因为不"等。说完"以不护心"的经文后，因为正是通过颠倒而确定教说，所以说"以如是相续而结束偈颂"。
"魔"即是烦恼魔。因为处于它的控制下就落入其他诸魔的掌控中。因此说"仅以烦恼魔的摄受"等。


Mārabandhananti sattamārapakkhe mārassa bandhananti mārabandhanaṃ. So hi kilesabandhanabhūte attano samārakaparise maññati. Tena vuttaṃ ‘‘antali…pe… mokkhasī’’ti (mahāva. 33). Itaramārapakkhe mārova bandhananti mārabandhanaṃ. Visaṅkhāro nibbānaṃ.

Mohasampayogato cittaṃ ‘‘mūḷha’’nti vuttanti rattaduṭṭhānampi mūḷhatāya sabbhāve ‘‘mūḷha’’nti visuṃ vacanaṃ āveṇikamohavasena vuttanti dassento ‘‘dvinnaṃ momūhacittuppādānaṃ vasenā’’ti āha. Evanti evaṃ rāgādiakusalappattiyā kusalabhaṇḍacchedanato arakkhitaṃ cittaṃ hoti, sabbopi micchābhiniveso ettheva saṅgahaṃ samosaraṇaṃ gacchatīti āha ‘‘micchādiṭṭhi…pe… veditabba’’nti. Sabbepīti ‘‘arakkhitaṃ, micchādiṭṭhihataṃ, thinamiddhābhibhūta’’nti tīhipi padehi vuttadhammā.

Cakkhunāti dvārena. Rūpanti visabhāgavatthusannissitaṃ rūpāyatanaṃ. Nimittaggāhīti ‘‘itthī’’ti vā puriso’’ti vā ‘‘subha’’nti vā ‘‘asubha’’nti vā parikappitanimittaṃ gaṇhāti, tassa vā gahaṇasīlo. Anubyañjanaggāhīti hatthapādahasitakathitādippabhede kilesānaṃ anu anu byañjanato anubyañjanasaññite ākāre gaṇhāti, tesaṃ vā gahaṇasīlo. Yatvādhikaraṇanti yaṃ nimittaṃ, nimittānubyañjanaggahaṇanimittanti attho. Evaṃ ‘‘cakkhundriyaṃ asaṃvutaṃ viharanta’’nti, yo ‘‘nimittaggāhī, anubyañjanaggāhī’’ti ca vutto puggalo, tamenaṃ cakkhundriyaṃ cakkhudvāraṃ asaṃvutaṃ satikavāṭena apihitaṃ katvā vattantaṃ, tassa ca rūpassa iṭṭhākāraggahaṇe abhijjhā, aniṭṭhākāraggahaṇe domanassaṃ, asamapekkhane moho micchābhinivese micchādiṭṭhīti evaṃ abhijjhābyāpādā, aññe ca lāmakaṭṭhena pāpakā akosallasambhūtaṭṭhena akusalā dhammā anvāssaveyyuṃ anu anu pavatteyyuṃ.

Tassa saṃvarāya na paṭipajjatīti tassa cakkhudvārassa saṃvarāya satikavāṭena pidahanatthaṃ na paṭipajjati. Sā pana appaṭipatti cakkhundriyassa anārakkhāsaṃvarassa anuppādoti dassento ‘‘na rakkhati…pe… āpajjatī’’ti āha. Javane uppajjamānopi hi asaṃvaro tena dvārena pavattanato ‘‘cakkhundriyāsaṃvaro’’tveva vuccatīti. Sesadvāresupi vuttanayeneva attho veditabbo. ‘‘Pubbantakappanavasena cā’’tiādinā saṅkhepato vuttamatthaṃ vitthārato dassento ‘‘saṅkhepato ca vitthāro añño’’ti katvā taṃ samuccinanto ‘‘yā ca kho imā’’tiādimāha.

Yathāvuttā akusalā dhammāti dvādasa akusalacittuppādadhammā, tesaṃ vatthūni vā. Te hi samudayavajjā pañcupādānakkhandhā. ‘‘Eva’’nti iminā nettipāḷiyaṃ, aṭṭhakathāyañca niddhāritappakārena. Idhāti imissaṃ ‘‘arakkhitena cittenā’’ti gāthāyaṃ.

Yadipi desanāhārasampātapāḷiyaṃ ‘‘tasmā rakkhitacittassā’’ti gāthā sarūpato na gahitā, atthato pana ‘‘tesaṃ bhagavā pariññāyā’’tiādinā gahitā evāti tassā gahitabhāvaṃ vibhāvetuṃ ‘‘kathaṃ desetī’’ti pucchitvā ‘‘tasmā rakkhitacittassā’’ti gāthaṃ uddhari.

Yonisomanasikārena kammaṃ karontoti ‘‘so ‘idaṃ dukkha’nti yoniso manasi karotī’’tiādinā nayena vipassanāsaṅkhātena yonisomanasikārena bhāvanākammaṃ karonto, bhāventoti attho . Yathābhūtañāṇanti ñātapariññāya pubbabhāgavipassanāya ‘‘avijjāsamudayā rūpasamudayo, avijjānirodhā rūpanirodho’’tiādinā (paṭi. ma. 

我来将这段巴利文直译成简体中文：
魔缚即是在第七魔支中魔的缚。他在烦恼缚的本质中认为自己处于魔的集会中。因此说"在内...你将得解脱"。在其他魔支中，魔本身就是缚，即魔缚。解脱是无为。
因为与痴相应，心被称为"痴迷"，即使从贪染生起也是痴迷，为了显示非常痴迷的心的存在和独特的痴的方式，所以说"两种痴心生起的方式"。"如是"即是这样，因为对于贪等不善的获得，善被切断，心不受保护，所有的邪执都在此汇聚，因此说"邪见...应当了解"。"一切"即是以"不受保护、被邪见所害、被昏沉所服"等三种词所说的法。
通过"眼"即是通过门。"色"是依附于不同性质事物的色处。"相执取者"即是执取"女"或"男"或"净"或"不净"等想象的相，或是有执取相的性质。"随相执取者"即是在手、脚、微笑、说话等种种相中依随诸烦恼而执取随相的特相，或是有这种执取的性质。"何等为依处"即是何等相，意思是执取相和随相的依处。如"眼根不防护而住"，那被说为"相执取者和随相执取者"的人，眼根、眼门不防护，如同不关闭觉察之门，对于色，在执取可意相时生起贪，在执取不可意相时生起忧，在不等待时生起痴，在邪执时生起邪见，如此贪瞋等以及其他以下劣为恶、以不善生起为不善的法将随顺生起。
对于它的防护不去实行，即对于眼门的防护，不去实行关闭觉察之门。为了显示这种不实行是眼根不防护不生起，所以说"不守护...陷入"。因为即使在速行心生起时，由于通过那门运行而成为不防护，所以称为"眼根不防护"。在其余诸门中，应当以同样的方法理解。以"依前际想"等简略说明的义理，为了广泛显示，说"简略与广说另有"，选择性地说明"那些确实"等。
如前所说的不善法即是十二不善心生起的法，或是它们的处。因为舍离集谛的五取蕴。"如是"是通过对于尼提经文和注释中所确定的方式。"此处"即是在"不受保护的心"这首偈颂中。
虽然在教说理趣相应章的经文中，"因此护心"的偈颂从形式上未被接受，但从义理上说，以"诸佛为了遍知"等已经被接受，为了显示它被接受的情况，提问"如何教说"，并抽出"因此护心"的偈颂。
以正念作业即以"如实了知此是苦"等方式，以称为观的正念作业，意思是修习。如实知即是在了知遍知的前行观中，"由无明缘色集，由无明灭色灭"等。

1.50) samapaññāsāya ākārehi. Nirayagatiyaṃ dukkhadukkhatā, sugativisese brahmalokekadese saṅkhāradukkhatā, itarattha dve tissopīti dassento āha ‘‘yathāsambhavaṃ tividhadukkhatāyogenā’’ti.

Desanāhārasampātavaṇṇanā niṭṭhitā.

2. Vicayahārasampātavaṇṇanā

53.Kusaladhammārammaṇāti kusaladhamme uddissa pavattimattaṃ sandhāya vuttaṃ, na tesaṃ ārammaṇapaccayataṃ idha ‘‘kusalā dhammā’’ti lokuttaradhammānaṃ adhippetattā. Na hi kadāci anupādāniyā dhammā upādānārammaṇā honti. Phaladhamme uddissa pavattāya taṇhāya gahitattā ‘‘kusala…pe… daṭṭhabbo’’ti vuttaṃ. Desanāhāreti desanāhārasampāte. Kathaṃ pana kusalabhāvoti ‘‘kusalā’’ti vacanamattaṃ gahetvā codeti, tañca nidassanamattaṃ daṭṭhabbaṃ, pahānahetubhāvopissā siyā codakena sampaṭicchitova. ‘‘Mānopi duvidho’’tiādinā mānassa ca tassā taṇhāya ca sevitabbabhāvo akusalānaṃ pahānāya, kusalānaṃ uppattiyā ca paccayabhāvato.

Nekkhammassitaṃ domanassaṃ nāma ‘‘ariyabhūmiṃ pāpuṇituṃ nāsakkhi’’nti anusocato uppannaṃ domanassanti sambandho. Evanti iminā pāḷiyaṃ vuttappakārena, pihaṃ upaṭṭhapetvā chasu dvāresu iṭṭhārammaṇe āpāthagate aniccādivasena vipassanaṃ paṭṭhapetvāti yojanā. Iṭṭhārammaṇañcettha yathāvuttaanusocanadomanassuppattīnaṃ yathābhiniviṭṭhassa ārammaṇassa aniṭṭhatāyāti dassanatthaṃ. ‘‘Kathaṃ nekkhammavasenā’’ti padassa atthaṃ vivarituṃ ‘‘vipassanāvasenā’’tiādi vuttaṃ. Vipassanādivinimuttā vā paṭhamajjhānādivasena vuttā kusalā dhammā idha nekkhammaṃ. Anussatiggahaṇena upacārajjhānameva gahitanti ‘‘paṭhamajjhānādivasenā’’ti vuttaṃ. Ādisaddena dutiyajjhānato paṭṭhāya yāva aggaphalā uparivisesā saṅgahitā. Yāya paññāvimuttiyā.

Upekkhāsatipārisuddhibhāvenāti upekkhājanitasatipārisuddhisabbhāvena. Kammayogganti vipassanābhāvanādikammassa yoggaṃ anurūpaṃ anucchavikaṃ. Assaddhiyeti assaddhiyahetu, ‘‘assaddhiyenā’’tipi paṭhanti, so evattho. Obhāsagatanti ñāṇobhāsagataṃ. Kāmaṃ pubbepi paññā vuttā, assaddhiyādīhi pana aññesaṃ kilesānaṃ vidhamanampi paññāya eva hoti, sā ca evaṃbhūtāti dassanatthaṃ ‘‘obhāsagataṃ kilesandhakāre na iñjatī’’ti vuttaṃ.

Kopo kodho. Appaccayo domanassaṃ. Iddhividhañāṇādikā cha abhiññā pākaṭā evāti ‘‘dve ca visese’’ti vuttadhamme dassetuṃ ‘‘manomayiddhi, vipassanāñāṇañcā’’ti āha. Aṅgaṇāni rāgādayo. Upakkilesā abhijjhāvisamalobhādayo. Anulomanaṃ tadekaṭṭhatā. Phandanā dubbalā vikkhepappavatti. Balavatī anavaṭṭhānaṃ. Sabbo micchābhiniveso ayonisomanasikārena hoti, micchāvitakkena ca. Tattha ayonisomanasikāro akusalacittuppādo tappariyāpanno micchāvitakko vikkhepasahito evāti vuttaṃ ‘‘micchābhinivesahetutāya diṭṭhipakkho’’ti vuttañhetaṃ ‘‘vitakkopi diṭṭhiṭṭhānaṃ, ayoniso manasikāropi diṭṭhiṭṭhāna’’nti (paṭi. ma. 1.124).

Atha vā iñjanāti phandanā, diṭṭhaparittāso. Yathāha ‘‘tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditamevā’’ti (dī. ni. 

我来将这段巴利文直译成简体中文：
1.50. 以五十种方式。在地狱趣中是苦苦，在殊胜善趣的梵天世界某处是行苦，在其他处是两种或三种，为了显示这点所以说"随所应以三种苦的结合"。
教说理趣相应注释终。
考察理趣相应注释
53. "以善法为所缘"是就对善法的单纯运作而说，不是它们的所缘缘性，因为这里"善法"是指出世间法。因为无执取法绝不会成为执取的所缘。因为执取了缘于果法而生起的爱，所以说"善...应当看见"。在教说理趣中即是在教说理趣相应中。"如何是善性"是仅仅取"善"这个词而提出质疑，这应当视为仅是举例，它作为断除的因也被质疑者所接受。以"慢也有二种"等显示慢和那爱的应当修习性，是因为它们是断除不善、生起善的缘。
所谓依出离的忧即是因为"未能证得圣地"而追悔时生起的忧，这是其关联。"如是"即是以经文所说的方式，建立希求，在六门中可意所缘现前时，以无常等方式建立观，这是其连接。这里可意所缘是为了显示如前所说的追悔忧的生起，是由于所执著的所缘成为不可意。为了解释"如何依出离"这个词的意义，所以说"依观"等。或者离开观等，以初禅等方式所说的善法，这里称为出离。以念住的摄受仅取近行定，所以说"以初禅等方式"。以"等"字从第二禅开始直到最上果包含上位的殊胜。以何等慧解脱。
"以舍念清净性"即是以舍所生念清净的存在。"业相应"即是与观等业相应、相顺、相称。"在不信"即是以不信为因，也读作"以不信"，意思相同。"光明"即是智慧之光。虽然之前也说过慧，但是由不信等其他烦恼的驱除也是由慧，而且是如此性质的慧，为了显示这点所以说"光明在烦恼黑暗中不动摇"。
忿即是瞋。不悦即是忧。六神通如神变智等是明显的，为了显示"二种殊胜"所说的法，所以说"意所成神通和观智"。随眠是贪等。随烦恼是贪欲等。随顺是与彼一致性。动摇是软弱的散乱运作。强烈是不安住。一切邪执都是由不如理作意和邪思惟而有。其中不如理作意是不善心生起，属于那里的邪思惟必定与散乱相应，所以说"因为是邪执的因而属于见分"。这也说过："思惟也是见处，不如理作意也是见处"。
或者，动摇即是震动，见的恐惧。如说："那也是彼等沙门婆罗门不知不见，受用，为爱所染，恐惧震动而已。"

1.105 ādayo). Aṭṭhitīti anavaṭṭhānaṃ, diṭṭhivitakko. Tena hi puthujjano kāle sassataṃ, kāle ucchedanti taṃ taṃ diṭṭhiggahaṇaṃ pakkhandanto sattato paribbhaṭṭhaandho viya, samudde vissaṭṭhavāhanikā viya, yante yuttagoṇo viya ca tathā tathā paribbhamati. Tenāha ‘‘diṭṭhiyopi diṭṭhiṭṭhānaṃ, vitakkopi diṭṭhiṭṭhāna’’nti (paṭi. ma. 1.124) ca. Etasmiñca pakkhe micchābhinivesatāya, micchābhinivesahetutāya ca tassā dve pakkhāti ekadesasarūpekaseso katoti veditabbaṃ.

‘‘Eva’’ntiādinā ‘‘so uparima’’ntiādipāḷiyaṃ sambandhaṃ dasseti. Paṭighasaññāti bhummatthe paccattavacananti dassento ‘‘paṭigha…pe… saññāsū’’ti āha. Rūpāvacarasaññāti saññāsīsena rūpāvacarajjhānāni vadati. Nānattasaññāti nānāsabhāvā, nānāsabhāve vā ārammaṇe saññā. Ṭhapetvā paṭighasaññā avasiṭṭhakāmāvacarasaññā hetā. Tā samatikkamatīti tā rūpasaññānānattasaññāyo ārammaṇehi saddhiṃ sammadeva atikkamati.

Rūpāvacarajjhānobhāsopi kasiṇārammaṇā. Kasiṇanissando hi āruppajjhānuppatti. Dassananti kasiṇarūpānaṃ dassanaṃ. Abhijjhābyāpādappahānena saddhiṃ vīriyārambho upakārako samatho satipassaddhiyo parikkhāraṅgatā vuttā eva. Satirahitaṃ sammasanaṃ nāma natthīti ‘‘yā upaṭṭhitā sati asammuṭṭhā, ayaṃ vipassanā’’ti vuttaṃ. Tena satisīsena vipassanā gahitāti dasseti. Sammosānaṃ pahānamāhāti sambandho.

54. Paccuppannasukhaāyatisukhavipākakiriyanirāmisaakāpurisasevitabhāvehi eva sesā pāḷiyaṃ etassa samādhissa santapaṇītatādivisesā vuttā, tepi idha saṅgahitāti tesaṃ padānaṃ atthaṃ dassento ‘‘aṅgasantatāyā’’tiādimāha. Tattha aṅgasantatāyāti phalajhānaṅgānaṃ upasantatāya. Kilesadarathasantatāyāti kilesadarathapaṭippassaddhiyā. Paṇītoti uḷāro. Ekodibhāvenāti maggasamādhisaṅkhātena ekodibhāvena. Ekodibhāvanti samādhānaṃ. Lokiyasamādhissa paccanīkanīvaraṇapaṭhamajjhānanikantiādīni niggahetabbāni, aññe ca kilesā vāretabbā. Imassa pana arahattasamādhissa paṭippassaddhakilesattā na niggahetabbaṃ, vāretabbañca atthīti so maggānantaraṃ samāpattikkhaṇeva appayogeneva adhigatattā, ṭhitattā ca aparihānivasena vā adhigatattā nasasaṅkhāraniggayhavāritagato.

‘‘Sativepullappatto’’ti etena appavattamānāyapi satiyā satibahulatāya sato eva nāmāti dasseti. ‘‘Yathāparicchinnakālavasenā’’ti etena paricchinnasatiyā satoti dasseti.

Vakkhamānenāti ‘‘pītipharaṇā’’tiādinā anantaraṃ vakkhamānena. ‘‘Pītipharaṇatā’’ti pana pāḷi āgatā. Taṃ ‘‘pañcaṅgiko sammāsamādhī’’ti (dī. ni. 3.355) samādhiaṅgabhāvena paññā uddiṭṭhāti katvā vuttaṃ. Tato eva aṭṭhakathāyaṃ ‘‘pītipharaṇatā’’tiādīnañca atthasaṃvaṇṇanā katā. Tattha ‘‘so imameva kāyaṃ vivekajena pītisukhena abhisandetī’’tiādinā (dī. ni. 1.226) nayena pītiyā, sukhassa ca pharaṇaṃ veditabbaṃ. Sesaṃ suviññeyyameva.

Samādhivasena samatho uddhaṭoti sabhāvavasena samatho uddhaṭo, na upakārakadhammavasenāti adhippāyo.



我来将这段巴利文直译成简体中文：
1.105. 不住即是不安住，即是见和寻。因为由此凡夫有时执常见，有时执断见，趣向各种见的执取，如同失去依处的盲者，如同在海中失去船舵者，如同被套在轮车上的牛那样流转。因此说："诸见也是见处，寻也是见处"。在这一分中，由于是邪执和邪执的因，所以它有两分，应当了解这是就一分的同一性略说。
以"如是"等显示在"他以上"等经文中的关联。"恚想"是处格的主格词，为了显示这点所以说"恚...诸想"。"色界想"是以想为首说色界禅。"种种想"是种种自性，或是缘种种自性的想。"除了恚想"是指剩余的欲界想。"超越它们"即是与所缘一起完全超越那些色想和种种想。
色界禅的光明也是遍处所缘。因为无色禅的生起是从遍处流出。"见"即是见遍处色。与断除贪欲、瞋恚一起，精进、有助益的止、念、轻安已说为资具支。没有离开念的观察，所以说"那已建立、不忘失的念，这是观"。由此显示以念为首摄取观。说断除失念，这是其关联。
54. 由于现在乐、未来乐报、作用、无染、非下劣人所修习等性质，在其余经文中说此定有寂静、殊胜等特性，这些也包含在此，为了显示这些词的意义，所以说"以支寂静"等。其中"以支寂静"即是果禅支的寂静。"以烦恼热恼寂静"即是烦恼热恼的止息。"殊胜"即是崇高。"以一境性"即是以称为道定的一境性。"一境性"即是等持。世间定要降伏所对治的盖、初禅贪著等及其他烦恼。而这阿罗汉定因为烦恼已止息，所以没有要降伏和防护的，因为在道后的入定刹那即无需加行而证得，或因为住立而依不退转方式证得，所以称为无行降伏防护。
"达到念的圆满"由此显示即使念不运作，由于念的众多性而称为具念。以"依所限定的时间"显示依限定的念而成为具念。
"将说"即是以"遍满喜"等接下来将说的。而"喜遍满性"是经文所说。说这是因为在"五支正定"中以定支的方式说慧。正因如此，在注释中对"喜遍满性"等做了义理解释。其中应当依"他以离生喜乐润泽此身"等方式了知喜和乐的遍满。其余易于理解。
"依定而说止"是指依自性而说止，不是依助益法而说，这是其意趣。

55. Rāgapaṭipakkhattā samādhissa ‘‘adhicittasikkhāya sikkhanto’’ti vuttaṃ. Vuttanayānusārenāti ‘‘sukhapaṇidhiādisamugghāṭanena appaṇihito’’tiādinā. Ettha ca saṅkhārānaṃ khaṇabhaṅgurataṃ sammadeva passantassa na rāgo patiṭṭhaṃ labhatīti aniccānupassanā rāgacaritassa sappāyā vuttā, tathā saṅkhārānaṃ sabhāvadukkhataṃ sammadeva passantassa pakatiyāpi dukkhitesu dukkhuppādanaṃ vaṇe khārodakasekasadisanti na doso patiṭṭhaṃ labhatīti dukkhānupassanā dosacaritassa sappāyā vuttā, tathā saṅkhāresu sammadeva ghanavinibbhoge kate attasuññatāya upaṭṭhahamānāya na moho patiṭṭhaṃ labhatīti anattānupassanā mohacaritassa sappāyā vuttāti veditabbaṃ. Rāgapaṭipakkhattā samādhissa ‘‘adhicittasikkhāya sikkhanto’’ti vuttaṃ. Esa nayo itaresu. Sesamettha suviññeyyaṃ.

Khantibahulo uppannaṃ aratiṃ anabhiratiṃ abhibhuyya viharanto sukhena samādhiṃ adhigacchatīti khantippadhānatāpi samathapakkhabhajanassa kāraṇaṃ vuttā. Uṭṭhānaṃ sampajjatīti sampannakāyikavīriyaṃ. Sammākammantavāyāmānaṃ yo kāyikādivikappo vutto pāḷiyaṃ, so nesaṃ kāyikassa payogassa samuṭṭhānavasena veditabbo.

‘‘Khippādhigamo’’ti iminā maggāsevanabhāvaṃ dasseti. ‘‘Vipassanāya vimuttādhigamo’’ti iminā vipassanānubhāvena samucchedavimutti vikkhambhanavimutti viya samathānubhāvenāti dasseti. Lokiyehīti nissakkavacanaṃ. Mahantānanti uḷārānaṃ, paṇītānanti attho.

56.Tanti vicayahāraṃ. Visaṃvādanahetūnaṃ lobhādīnaṃ pāpadhammānaṃ. Sodhentoti yathā saraṇādivisayā aññāṇādisaṃkilesā na pavattanti, evaṃ sodhento. Paripūrentāti yathā sīlaṃ akhaṇḍādibhāvena paripuṇṇaṃ hoti anūnaṃ, evaṃ paripūrentā.

‘‘Tathāpaṭipajjanto’’ti iminā satthu mahāpatikārabhāvo paripuṇṇo dassitoti paṭhamavāde ‘‘dassanābhūmiñca bhāvanābhūmiñcā’’ti vuttaṃ.

Yassa atthāyāti yassa yassa pahānatthāya. Tathā paṭipannassāti yathā asubhajjhānādiṃ pādakaṃ katvā anāgāmimaggādiadhigamo hoti, tathā paṭipannassa.

Vadhitanti ghātitaṃ.

‘‘Manussabhūto’’ti idaṃ pubbāparāpekkhaṃ katvā ‘‘pitā manussabhūto khīṇāsavo’’ti ca tathā ‘‘mātā manussabhūtā’’ti yojetabbaṃ. Bhedānurūpassa sāvanaṃ anussāvanaṃ, bhedānurūpena vā vacanena viññāpanaṃ.

57.Manussattanti manussajātitā. Liṅgasampattīti purisabhāvo. Hetūti manovacīpaṇidhānasiddhiyā saddhiṃ pubbahetusampadā. Satthāradassananti satthu sammukhībhāvo. Guṇasampattīti abhiññāsamāpattilābho. Adhikāroti attano sarīranirapekkhaṃ satthu upakārakaraṇaṃ. Chandatāti buddhabhāvāya daḷhacchandatā anivattidhammatā.

Na uppajjantīti pana atthīti ‘‘na me ācariyo atthi, sadiso me na vijjatī’’tiādi (ma. ni. 1.285; 2.341; kathā. 405; mahāva. 11; mi. pa. 4.5.11) imissā lokadhātuyā ṭhatvā vadantena bhagavatā ‘‘kiṃ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavato samasamo sambodhiyanti evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyya’’nti (dī. ni. 3.161) vatvā tassa kāraṇaṃ dassetuṃ ‘‘aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā’’ti (dī. ni. 3.161; a. ni. 

我来将这段巴利文直译成简体中文：
55. 因为定是贪的对治，所以说"修习增上心学"。"依所说方法"即是"以断除乐愿等而成无愿"等。在此应当了解：对于正确看见诸行刹那坏灭的人，贪不得安立，所以说无常随观适合贪行者；同样地，对于正确看见诸行自性是苦的人，对于本来就苦的人再加苦，如同在伤口上浇咸水，所以瞋不得安立，因此说苦随观适合瞋行者；同样地，对诸行正确作了密集的分别后，无我性显现，痴不得安立，因此说无我随观适合痴行者。因为定是贪的对治，所以说"修习增上心学"。对其他也是这个道理。此中其余易于了解。
多忍者能克服所生的不乐和不满而住，易得定，所以说忍为主也是倾向止分的原因。"生起"即是成就身体精进。在经中所说的正业、正精进的身等差别，应当依它们身等加行的等起来了解。
以"速得"显示道的修习性。以"以观得解脱"显示由观的威力得断除解脱，如同由止的威力得镇伏解脱。"由世间"是从格词。"大"即是殊胜、高妙的意思。
56. "它"即是考察理趣。清净恶法即是贪等违逆的因。"清净"即是使归依等境不生无知等染污。"圆满"即是使戒以无缺等方式圆满无欠。
以"如是修行"显示对导师的大报恩圆满，所以在第一说中说"见地和修地"。
"为何义"即是为何等断除。"如是修行"即是如何以不净禅等为基础证得不还道等，如是修行。
"被杀"即是被害。
"为人时"这个词应当前后观察而连接为"父亲为人时是漏尽者"和"母亲为人时"。随顺破坏的告知是重复告知，或者以随顺破坏的言语使了知。
57. "人性"即是人的种性。"相具足"即是男性。"因"即是意语愿求成就和过去因圆满。"见导师"即是亲见导师。"德具足"即是得神通与定。"胜行"即是不顾自身而为导师作利益。"意欲"即是对佛果的坚固意欲、不退转性。
"不生起"是说有这样的情况：世尊立于此世界说"我无师，无与我等者"等，舍利弗被问到"贤友舍利弗，现在有其他沙门或婆罗门与世尊在正等觉上相等吗？"时说"尊者，我说'没有'"，为了显示其原因而说"在一世界中有两位阿罗汉正等觉者，这是不可能、无有是处"。

1.277) imaṃ suttaṃ dassentena dhammasenāpatināva buddhakhettabhūtaṃ imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti adhippāyo.

Khettapariggaho kato nāma hoti ‘‘idaṃ buddhakhettaṃ nāmā’’ti.

Evaṃ ṭhānāṭṭhānabhāvaṃ gatāti vuttappakārena ṭhānabhūtā, vuttanayena vā aññepi yathārahaṃ ṭhānāṭṭhānabhāvena pavattā. Sattapaññattiyā upādānabhūtāti indriyabaddhe khandhe sandhāya vadati.

58.Phalassapaccakkhakāritāti ‘‘imassa kammassa idaṃ phala’’nti taṃtaṃkammaphalāvabodho. Appadānābhāvoti paccayasamavāye kammassa ekantato phaluppādanaṃ. Tenāha ‘‘katūpacitāna’’nti.

59.Ajjhositavatthunāti taṇhābhinivesavasena abhiniviṭṭhavatthunā. Rūpabhavaarūpabhavādināti bhavataṇhā viya sayaṃ dasseti.

Khandhattayavasenāti sīlādikkhandhattayavasena. Paṭipadāvibhāgenāti ‘‘sabbatthagāminī’’ti ādipaṭipadāya bhedena.

Tatthatatthagāminīti nirayādinibbānanti dvīsu gandhabbaṭṭhānesu tattha tattheva gamanasīlā. Sabbatthagāminīti yathāvuttesu sabbaṭṭhānesu ca gamanasīlā.

Sañjīvo kāḷasuttaṃ saṅghāto roruvo mahāroruvo tāpano mahātāpano avīcīti ete aṭṭha mahānirayā. Ekekassa cattāri cattāri dvārāni, ekekasmiṃ dvāre cattāro cattāro gūthanirayādayoti evaṃ soḷasa ussadaniraye vaṇṇenti.

Sakkasuyāmādiko jeṭṭhakadevarājā. Pajāpativaruṇaīsānādayo viya dutiyādiṭṭhānantarakārako paricārako.

Kilesakāmapakkheti ‘‘saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmoti (mahāni. 1) ettha vuttasaṅkappavasena vuttaṃ. Sopi hi vibādhati, upatāpeti cāti kilesattasambhavato kilesakāmo vutto, na kilesavatthubhāvato. Kāmapaṭisaṃyuttoti kāmarāgasaṅkhātena kāmena sampayutto, kāmapaṭibaddho vā. Aññesu ca kāmapaṭisaṃyuttesu dhammesu vijjamānesu vitakke eva kāmasaddo dhātusaddo niruḷhoti veditabbo vitakkassa kāmasaṅkappavuttiyā sātisayattā. Esa nayo byāpādadhātuādīsu. Parassa, attano ca dukkhāpanaṃ vihiṃsā. Taṃ tu micchāhi vihiṃsā.

Bījādidhātunānattavasena khandhādinānattaṃ veditabbaṃ. Khandhoti dvidhābhūtaggo.



我来将这段巴利文完整直译成简体中文：
"法军将军"以此经显示只在此世界，不在其他处生起。
名为已作田地界定，即"此是佛土"。
如是已经到达处非处状态，即是已成为所说方式的处，或依所说方法，其他也依应理以处非处方式运行。以取蕴为取的七种施设，是指在根系缚的蕴中。
58. 果的现观作用即是"此业的此果"，如是了知各业果。无施与性即是缘和合时业的决定生果。因此说"已作积集"。
59. 以执著所依即是以贪执系的执著所依。色有、无色有等即是如自身显示贪有。
以三蕴为性即是以戒等三蕴为性。以行道差别即是"遍一切道"等行道的差别。
"于彼彼处行"即是从地狱到涅槃在两个乾闼婆处所各自前往。"遍一切道"即是在所说一切处所前往。
生起、黑线、聚集、嗥叫、大嗥叫、烧灼、大烧灼、无间，这八大地狱。每一处有四个门，每个门有四个粪便地狱等，如是说十六增上地狱。
帝释、须夜摩等是最初天王。生主、水天、帝释等如第二等处的中间作者、侍从。
烦恼欲分即是"想是欲，贪是欲，想贪是欲"所说的想系。它也扰乱、炽热，因为是烦恼性生起，所以说烦恼欲，非烦恼所依。"摄属于欲"即是以欲贪所称的欲而相应，或欲系缚。在其他欲相应法存在时，唯有寻的欲字语根生起，应当了知寻有欲想的超绝。对瞋等语根亦复如是。害他、自己的苦恼是加害。然而是以非正的加害。
应当了知种子等语根的差别即是蕴等的差别。"蕴"是二分成就的。

60.Ajjhāsayadhātūti ajjhāsayasabhāvo. Yathā gūthādīnaṃ sabhāvo eso yaṃ gūthādīheva saṃsandati, evaṃ puggalānaṃ ajjhāsayassevesa sabhāvo, yaṃ dussīlādayo dussīlādikeheva saṃsandanti.

Saddhāmūlakattā kusalakiriyāya vuttaṃ ‘‘yaṃ saddhāvasenā’’tiādi. Tathā hi vuttaṃ ‘‘saddhā bīja’’nti (su. ni. 77). Yaṃ lobhavasena, saddhāvasena ca dosavasena, saddhāvasena ca mohavasena , saddhāvasena cāti yojetabbaṃ. Vīriyavasenāti sammappadhānavīriyavasena. Paññāvasenāti maggasammādiṭṭhivasena.

Akusalassa kammassa katokāsatāya pāḷiyaṃ vuttattā ‘‘vipākāvaraṇena nivuta’’nti vuttaṃ. Taṃ pana nidassanamattaṃ daṭṭhabbaṃ kammāvaraṇādīhipi nivutatāya icchitattā. Tathā hi yathā devadattaṃ kokālikaṃ sunakkhattaṃ licchaviputtanti udāhaṭaṃ, yadipi bhagavā paṭivedhassa aṭṭhānataṃ disvā nibbedhabhāgiyadesanaṃ na deseti, vāsanābhāgiyaṃ pana tathārūpassa deseti evāti dassento ‘‘saccappaṭivedha’’ntiādimāha. Ajātasattuādīnanti ādisaddena saccakādīnaṃ saṅgaho daṭṭhabbo. Tassāpi bhagavā anāgate vāsanatthāya dhammaṃ desesi. Satthā hi ‘‘anāgate tambapaṇṇidīpe sāsanaṃ patiṭṭhahissatī’’ti tatthāyaṃ kulaghare nibbatto pabbajitvā kāḷabuddharakkhitatthero nāma pabhinnapaṭisambhido mahākhīṇāsavo bhavissatīti idaṃ disvā dhammaṃ desesi, so ca tathā ahosīti.

Asampuṇṇeti ekantato vipākadānasamatthatāvasena pāripūriṃ anupagate. Diṭṭhupanissayadiṭṭhisahagatassa kammaṃ sandhāya ‘‘kamme asampuṇṇe’’ti vuttaṃ. Tenāha ‘‘kilesantarāya missakaṃ kammantarāyaṃ dassetvā’’ti.

61. Diṭṭhi panettha padhānabhāvena pāḷiyaṃ gahitā sīlabbataparāmāsassa adhippetattā. Tathā hi vuttaṃ ‘‘yathā puṇṇañca govatikaṃ, acelañca kukkuravatika’’nti. Asampuṇṇattā eva hi tassa micchādiṭṭhikammasamādānassa tesaṃ bhagavā ‘‘cattārimāni, puṇṇa, kammānī’’tiādinā (ma. ni. 2.81) dhammaṃ desesi. Tāya ca desanāya te taṃ diṭṭhiṃ paṭinissajjitvā sammatte patiṭṭhahiṃsu.

62. Paguṇatāya vodānaṃ paguṇavodānaṃ. Tadeva paṭhamajjhānādīhi vuṭṭhahitvā dutiyajjhānādiadhigamassa paccayattā vuṭṭhānaṃ nāma hotīti āha ‘‘vuṭṭhānaṃ paguṇavodāna’’nti. Bhavaṅgavuṭṭhānaṃ bhavaṅguppatti. Bhavaṅgacitte hi uppanne taṃsamaṅgisamāpattito vuṭṭhito nāma hoti. Saññāvedayitaapagamo eva apagamavimokkho.

Idaṃ vuṭṭhānanti idaṃ yathāvuttaṃ kosallaṃ vuṭṭhānahetubhāvato vuṭṭhānaṃ. Tathā hi vuttaṃ ‘‘vodānampi tamhā tamhā samādhimhā vuṭṭhāna’’nti (vibha. 828). Imāya pana vuṭṭhānapāḷiyā asaṅgahitattā ‘‘nirodhasamāpattiyā vuṭṭhānaṃ pāḷimuttakavuṭṭhānaṃ nāmā’’ti sammohavinodaniyaṃ (vibha. aṭṭha. 828) vuttaṃ. Ye pana ‘‘nirodhato phalasamāpattiyā vuṭṭhāna’’nti pāḷiyaṃ natthīti vadeyyuṃ, te ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417) imāya pāḷiyā paṭisedhetabbā.



我来将这段巴利文直译成简体中文：
60. "性向界"即是性向的自性。如粪便等的自性是与粪便等相应，如是诸人性向的自性是恶戒等与恶戒等相应。
因为善行以信为根本，所以说"以信力"等。因此说"信是种子"。应当连结"以贪力、以信力和以瞋力、以信力和以痴力、以信力"。"以精进力"即是以正精进力。"以慧力"即是以道正见力。
因为在经中说已作不善业的机会，所以说"被异熟障所覆"。但这应当视为仅是举例，因为被业障等所覆也是可允许的。因此如提到提婆达多、拘迦利迦、善星离车子，虽然世尊见到证悟是不可能的，不说引导通达的教法，但对这样的人也说习气分的教法，为了显示这点所以说"圣谛证悟"等。"阿阇世等"以等字应当摄取萨遮迦等。对他世尊也为未来习气而说法。因为导师见到"未来在铜色洲（斯里兰卡）正法将建立"，他生在那里的良家，出家后名为迦罗佛护长老，将成为通达无碍解的大漏尽者，见到这点而说法，他也如是成就。
"未圆满"即是依决定能给予异熟的成就方式未达到圆满。关于见为所依和见相应的业，所以说"业未圆满"。因此说"显示与烦恼障混合的业障"。
61. 此中见在经中以主要方式被接受，因为是指戒禁取。因此说"如满和牛行者、裸行和狗行者"。正因为他们的邪见业受持未圆满，所以世尊对他们说"满，这四种业"等。由于那教法，他们舍弃那见而住立于正性中。
62. 由熟练而清净为熟练清净。正是它从初禅等出定而证得二禅等的缘，所以称为出定，因此说"出定是熟练清净"。有分出定是有分生起。因为在有分心生起时，称为从具有彼(定)者的等至出定。想受灭就是灭解脱。
"此出定"即是如前所说的善巧，因为是出定的因而称为出定。因此说"从彼彼定清净也是出定"。但因为不被这出定经文所摄，所以在《断除愚痴》中说"从灭尽定出定名为离经出定"。若有人说"从灭尽定以果等至出定"不在经中，应当以"从灭尽定出定时，非想非非想处以果等至为无间缘"这经文来驳斥他们。

63.Ayaṃ cassa āsayoti ettha āsayajānanādinā yehi indriyehi yehi paroparehi sattā kalyāṇapāpāsayādikā honti, tesaṃ pajānanaṃ vibhāvetīti veditabbaṃ. Evañca katvā indriyaparopariyattaāsayānusayañāṇānaṃ visuṃ asādhāraṇatā, indriyaparopariyattanānādhimuttikatāñāṇānaṃ visuṃ balatā ca siddhā hoti.

Thāmagatoti ettha thāmagamanaṃ nāma aññesaṃ asādhāraṇo kāmarāgādīnaṃ eva āveṇiko sabhāvo veditabbo, yato ‘‘thāmagato anusayaṃ pajahatī’’ti (paṭi. ma. 3.21) vuttaṃ.

Āvajjanamatteneva sarati ākaṅkhāyattavuttikattā. Vuttañhi ‘‘ākaṅkhapaṭibaddhaṃ buddhassa bhagavato ñāṇaṃ, manasikārapaṭibaddhaṃ buddhassa bhagavato ñāṇa’’ntiādi (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5). Sabbaññutaññāṇaṃ viya hi sabbaṃ bhagavato ñāṇaṃ parikammanirapekkhanti.



我来将这段巴利文直译成简体中文：
63. "这是他的意乐"，在此应当了解，显示以知意乐等，诸有情以何根、以何上下而成为善恶意乐等，了知它们。这样做时，根上下、意乐随眠智的各别不共性，以及根上下、种种胜解智的各别力性得以成就。
"到达力"，在此所谓到达力，应当了知是其他不共的，唯独贪欲等的特殊自性，因此说"到达力则断随眠"。
仅以转向即能忆念，因为运作依愿而转。因为说"世尊佛陀的智依愿而系，世尊佛陀的智依作意而系"等。因为如同一切智，世尊的一切智都不依赖加行。

64.Upakkilesavimuttattāti ettha cittādi eva upakkilesā, nibbattakassa vā kammassa pāribandhakilesā. Kasiṇakammaparikammajhānanibbattanakasiṇabhāvo cuddasavidhena cittaparidamanaṃ abhiññābhinīhāroti sabbatthāpi vīriyabalassa bahūpakārattā vuttaṃ ‘‘vīriyabhāvanābalanibbatta’’nti. Dibbasadisattāti dibbe bhavanti dibbaṃ, yathāvuttaṃ pasādacakkhu, dibbaṃ viyāti dibbaṃ, aggataṃ abhiññāṇaṃ. Dibbavihāro cattāri rūpāvacarajjhānāni. Tesaṃ vasena nibbattitvā paṭiladdhabbattā dibbaṃ, tena dibbahetukattā dibbanti vuttanti dasseti. Dibbavihārasannissitattāti rūpāvacaracatutthajjhānena nissayapaccayena nibbattattā, tena dibbanissitaṃ dibbanti dasseti. Divusaddaṃ akkharacintakā kīḷādīsu paṭhantīti vuttaṃ ‘‘taṃ sabbaṃ saddasatthānusārena veditabba’’nti. Purimā hi tayo atthā kīḷatthassa vasena, itare jutigatiatthavaseneva dassitāti.

Manussūpacāranti manussagocaraṃ. Daṭṭhuṃ na sakkā ittarakhaṇattā khaṇapaccuppannassa. ‘‘Āsannacutikā’’tiādinā santatipaccuppannavasena ‘‘cavamāne upapajjamāne’’ti vuttanti dasseti. ‘‘Mohanissandayuttattā’’tiādinā sattānaṃ hīnapaṇītattādibhāvassa mohādikammanidānahetukataṃ, nissandaphalatañca dasseti. Dibbacakkhussa pādakaṃ etesanti dibbacakkhupādakāni. Tena vuttaṃ ‘‘dibbacakkhunā saheva ijjhantī’’ti. Tāni hissa paribhaṇḍañāṇāni.

Samādīyantīti samādānāni, kammāni samādānāni etesanti kammasamādānā. Samādātabbanānāvidhakammāti attho purime atthe, dutiye pana kammāni samādāpentīti kammasamādānā, micchādiṭṭhiyā kammasamādānā micchādiṭṭhikammasamādānā, hetuatthe cetaṃ karaṇavacanaṃ.

Taṃ vācanti taṃ ariyānaṃ upavadanavācaṃ. Taṃ cittanti samuṭṭhāpakacittaṃ. Taṃ diṭṭhinti yena micchāgāhena ariye anuddhaṃseti, micchābhinivesaṃ. Ayampettha attho – yathā nāma hetusampannassa bhikkhuno visuddhaṃ sīlaṃ, samādhiñca sampādetvā ṭhitassa dandho satuppādo khippābhiññāya diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā. Evamevaṃ yo ariyūpavādī yathāvuttacittadiṭṭhīhi apakkamitvā appatirūpaṃ sabhāvaṃ ‘‘mayā, bhante, tumhākaṃ upari vutta’nti accayadesanāya te na khamāpeti, so kāyassa bhedā niraye evāti. Tesu pasannacittassa khamāpanañhettha tesaṃ vācādīnaṃ pahānaṃ paṭinissaggova. Ito sāvajjataraṃ nāma aññaṃ natthi sabbānatthavidhānato, sabbahitasukhaparidhaṃsanato ca.

Kāyassabhedāti idha kāyasaddo attabhāvapariyāyoti āha ‘‘upādinnakkhandhapariccāgā’’ti. Tadanantaranti tassa maraṇasaṅkhātassa khandhapariccāgassa anantaraṃ. Abhinibbattakkhandhattho parasaddo, anorimabhūtavatthuvisayo vā siyā, avadhivisesanamattaṃ vā. Tesu purimaṃ sandhāyāha ‘‘abhinibbattakkhandhaggahaṇe’’ti, pacchimassa pana vasena ‘‘cutito uddha’’nti.

Vuttavipariyāyenāti ‘‘suṭṭhu caritaṃ, sobhanaṃ vā carita’’ntiādinā. Hanananti ghātanaṃ.


我来将这段巴利文直译成简体中文：
64. "离随烦恼"，此中心等即是随烦恼，或是所生业的障碍烦恼。遍处业、预备定、所生遍处性，以十四种方式调伏心，引发神通，因为在一切处精进力都有大助益，所以说"由精进修习力所生"。"如天的"即是在天中有为天，如所说的净眼，如天故为天，最胜的殊胜智。天住即是四色界禅。依它们而生应当获得，故为天，由此显示因为是天因而为天。"依天住"即是以色界第四禅为依缘而生，由此显示依天而为天。文字学者读"天"字于游戏等，所以说"这一切应当依文法书了知"。因为前三义是依游戏义，其余唯依光明、趣义而显示。
"人的活动范围"即是人的境界。刹那现在因是短暂刹那故不能见。以"近死"等显示说"死者、生者"是依相续现在。以"具愚痴之流"等显示有情的低劣、殊胜等性是以愚痴等业为因缘，及是等流果。"天眼的基础"即是这些是天眼的基础。因此说"与天眼一起成就"。这些是它的围绕智。
"受持"即是受持，以业为受持者即是业受持者。前义是应当受持种种业的意思，后义则是使受持业即是业受持者，邪见的业受持是邪见业受持，这是因义的具格。
"那语"即是那诽谤圣者的语。"那心"即是等起心。"那见"即是以何邪执诽谤圣者的邪执著。这里也有此义：如具因的比丘成就清净戒、定而住，迟钝的念生起于速知，于现法中证知，或有余依时成为不还。如是诽谤圣者者，以如所说的心见离开，不以适当的自性"尊者，我对你们所说"以承认过失不向他们忏悔，他们身坏时必定生地狱。因为对他们信心忏悔，即是舍断、舍离那些语等。再没有比这更有过失的了，因为造作一切不利，破坏一切利乐。
"身坏"，此中身字是自体的同义词，所以说"舍弃执取蕴"。"彼无间"即是那称为死的舍蕴之无间。他字义是所生蕴，或是关于非此岸事物的境界，或仅是限定差别。关于前者说"摄取所生蕴"，依后者则说"从死以上"。
"如所说相反"即是以"善行、美妙行"等。"杀"即是害。


Kāraṇākāraṇanti ṭhānāṭṭhānaṃ. Cetanācetanāsampayuttadhamme nirayādinibbānagāmipaṭipadābhūte kammanti gahetvā āha ‘‘kammaparicchedamevā’’ti. Kammavipākantaraṃ kammavipākaviseso kammavipākassa vibhāgo. Appetuṃ na sakkoti aṭṭhamanavamabalāni viya, taṃsadisaṃ iddhividhañāṇaṃ viya vikubbituṃ, etenassa balasadisatañca nivāreti. Jhānādiñāṇaṃ viya vā appetuṃ , vikubbituñca. Yadipi hi jhānādipaccavekkhaṇāñāṇaṃ idha chaṭṭhaṃ balanti tassa savitakkasavicāratā vuttā, tathāpi jhānādīhi vinā paccavekkhaṇā natthīti jhānādisahagataṃ ñāṇaṃ tadantogadhaṃ katvā evaṃ vuttaṃ. Atha vā sabbaññutaññāṇaṃ jhānādikiccaṃ viya na sabbaṃ balakiccaṃ kātuṃ sakkotīti dassetuṃ ‘‘jhānaṃ hutvā appetuṃ, iddhi hutvā vikubbituñca na sakkotī’’ti (vibha. mūlaṭī. 831) vuttaṃ, na pana kassaci balassa jhānaiddhibhāvoti daṭṭhabbaṃ.

Vicayahārasampātavaṇṇanā niṭṭhitā.

3. Yuttihārasampātavaṇṇanā

65. Paṭipakkhapaṭibāḷhā kusalā dhammā uppajjitumeva na sakkonti, uppannāpi sammadeva attano kiccaṃ kātuṃ asamatthatāya anuppannasadisāti paṭipakkhanivāraṇena kusalānaṃ dhammānaṃ kiccakaraṇabhāvaṃ dassetuṃ ‘‘manacchaṭṭhāni…pe… bhavissatī’’ti vuttaṃ. Viharantassāti viharaṇahetu. Viharantoti etthāpi eseva nayo, tena rakkhitacittatā vuttanayena ekantato sammāsaṅkappagocaratāya ca saṃvattatīti dasseti. Vuttanayenāti micchāsaṅkappānaṃ avasaraṃ adatvā visodhitanekkhammādivitakkatāya. Aviparītamevāti kāyādiasubhādito ādānaṃ. Vinipātabhayanti duggatibhayaṃ. Sabbopi cāyamatthoti ‘‘sammāsaṅkappagocaro sammādiṭṭhi bhavissatī’’tiādīsu attho yuttiyā yutto eva anarūpakāraṇabhāvato.

Yuttihārasampātavaṇṇanā niṭṭhitā.

4. Padaṭṭhānahārasampātādivaṇṇanā

66. Yasmā vā saṃkilesato rakkhitacittassa tīṇi sucaritāni pāripūriṃ gacchanti, tasmā rakkhitacittassāti ettha yāyaṃ rakkhitacittatā, sā kāyasucaritādīnaṃ tiṇṇaṃ sucaritānaṃ padaṭṭhānanti evamettha attho veditabbo. Attādhīnanti attaparādhīnaṃ.

Tato evāti kāraṇaggahaṇena phalassa gahitattā eva.

68.Tatthaitisaddoti ‘‘paripālīyatī’’ti itisaddo.

73-4. Pāḷiyaṃ pañcindriyāni tīhi khandhehi saṅgahitānīti ettha saddhāvīriyasatindriyehi pātimokkhādi tividhaṃ sīlaṃ gahitaṃ sodhetabbattā. Tesanti tehi sīlakkhandho saṅgahito. Samādhipaññindriyehi samādhipaññākkhandhā gahitāti pākaṭoyamattho, tathā sesampīti āha ‘‘ito paresu…pe… vuttanayamevā’’ti.



我来将这段巴利文直译成简体中文：
"因与非因"即是理与非理。摄取以心意无关的法、地狱等至涅槃道的业，所以说"唯业分别"。业异熟间隔是业异熟差别，是业异熟的分别。不能变现，如第八第九力，如类似神变智能变现，以此阻止了它的力的相似性。或如禅等智不能变现和变化。虽然此处第六力说禅等的有寻有伺，但因为没有禅等就无复习智，所以包含于禅等的智，使其包摄其中而说。或者为显示一切智如禅等事不能作一切力事，所以说"已成禅不能变现，已成神通不能变化"，应当了知这不是任何力的禅神通性。
择法行相解释已毕。
理行相解释
65. 对治相压倒的善法不能生起，即使生起也因不能完全作自己的事而如未生，为了显示善法以对治障碍而作事，所以说"意为第六"等。"住"是住的因。"住"中也是同样的道理，以守护心的方式，必定趋向正寻思范围，为了显示这点。依所说的方式，即不给邪寻思机会，以清净出离等寻思。"非颠倒"即是从身等不净中摄取。"堕落怖畏"即是恶趣怖畏。整个义理在"正寻思范围，正见将成"等中，因为没有不适当的缘故，义理恰当。
理行相解释已毕。
立足行相解释
66. 因为从染污中守护心，三善行得以圆满，所以在"守护心"中，这个守护心性是身善行等三善行的立足处，应当如此了知。"依自"即是依自依他。
"由此"即因为以因的把握必然把握果的缘故。
68. 此中"如是"字即"被环绕"字。
73-74. 在经中五根被三蕴摄，以信精进念根摄取三种戒，如波罗提木叉等，因为应当清净。这些即是以它们摄取戒蕴。以定慧根摄取定慧蕴，这是显明的意义，关于其余的也是依所说方式。<.Assistant>

76.Hetuhetusamuppannapaccayapaccayuppannasaṅkhātassāti ettha hetupaccayavibhāgo heṭṭhā vuttoyeva.

Padaṭṭhānahārasampātādivaṇṇanā niṭṭhitā.

Missakahārasampātavaṇṇanā

Idāni yasmā suttesu hārānaṃ yojanānayadassanattā hārasampātadesanā hāravibhaṅgadesanā viya na hārasarūpamattadassanattā, tasmā peṭakopadese āgatanayānusārena aparehi vipariyāyehi hārasampātayojanāvidhiṃ dassento ‘‘apicā’’tiādimāha. Tattha vijjāvijjāya kusalākusalacittappavattiyā alobhādosalobhadosāpi paramparabhāvena pavattanti nidānabhāvatoti dassento ‘‘cha dhammā…pe… mūlānī’’ti āha. Yathā ca nidānabhāvena pubbaṅgamatā, evaṃ attano vasevattanenāpi pubbaṅgamatā labbhatevāti vuttaṃ ‘‘sādhipatikānaṃ adhipati, sabbacittuppādānaṃ indriyānī’’ti. Alobhassāti alobhayuttassa cittuppādassa. Nekkhammacchandenāti kusalacchandena. Nekkhammasaddo pabbajjādīsu niruḷho. Vuttañhi –

‘‘Pabbajjā paṭhamaṃ jhānaṃ, nibbānañca vipassanā;

Sabbepi kusalā dhammā, ‘nekkhamma’nti pavuccare’’ti. (itivu. aṭṭha. 109; dī. ni. ṭī. 2.359; a. ni. ṭī. 2.2.66) –

Tesu idha kusalā dhammā adhippetā. Tena vuttaṃ ‘‘kusalacchandenā’’ti. Nekkhammacchandena upanissayabhūtena, na adhipatibhūtena. Idaṃ vuttaṃ hoti – alobhappadhāno ce cittuppādo hoti, nekkhammacchandena upanissayabhūtena mano tassa pubbaṅgamo hoti. Sesapadadvayepi eseva nayo.

Yadaggena tesaṃ dhammānaṃ mano pubbaṅgamaṃ, tadaggena tesaṃ jeṭṭhaṃ, padhānañcāti vuttaṃ ‘‘manoseṭṭhāti mano tesaṃ dhammāna’’ntiādi. Manomayatā manena katādibhāvo, so ca manassa tesaṃ sahajātādinā paccayabhāvo evāti vuttaṃ ‘‘manomayāti…pe… paccayo’’ti. Te panāti ettha pana-saddo visesatthadīpako, tenetaṃ dasseti – yadipi tesaṃ dhammānaṃ chandādayopi paccayā eva, indriyādipaccayena pana savisesaṃ paccayabhūtassa manasseva vaseneva vuttaṃ ‘‘manomayā’’ti. Tattha chandasamudānītāti yathāvuttanekkhammādichandena sammā uddhamuddhaṃ nītā, tato samudāgatāti attho. Tato eva nekkhammavitakkādito samuppannattā anāvilasaṅkappasamuṭṭhānā. Tajjāmanoviññāṇadhātusamphassena sahādhiṭṭhānato phassasamodhānā. ‘‘Phuṭṭho, bhikkhave, vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī’’ti (saṃ. ni. 

我来将这段巴利文直译成简体中文：
76. "以因缘所生起的因缘"等，此中因缘分别已如下面所说。
立足行相解释已毕。
杂行相解释
今者，因为在经中显示行相连结的方式，非仅仅显示行相形态，故依照藏中来的方法，以其他转变显示行相连结的方式，所以说"又且"等。在此，为显示明与无明、善与不善心的流转，乃至无贪无瞋等亦以相续方式流转为因，所以说"六法"等。犹如以因的方式为前导，同样以自己的自性亦得为前导，故说"有自性者为自在，一切心生起为根"。"无贪"即是与无贪相应的心生起。"出离意乐"即是善意乐。出离之语用于出家等处。因为说：
"出家、初禅、涅槃与观察；
一切善法，名为'出离'"。
此中意指善法。因此说"以善意乐"。以出离意乐为近依，非为主导。意指若心生起以无贪为主，以出离意乐为近依，意为其前导。其余二词同此道理。
以何等为那些法的意前导，即以何等为最胜、为主要，故说"意为最胜"等。意造性即是以意所作等性，这是以意与彼等法作同生等因缘的缘故，所以说"意造"等。此中"然"字表示特别义，显示虽然那些法的意乐等亦为因缘，但依根等因缘特别说"意造"。在此，"意集"即以如所说的出离等意乐，正确地高高提升，从中生起，所以是不杂乱的寻思所生。以彼意识界触相应，以触和合。"被触，诸比丘，感受；被触，认知；被触，思惟"。<.Assistant>

4.93) hi vuttaṃ. Idaṃ manokammanti kāyaṅgavācaṅgacopanaṃ akatvā saddhāsamannāgatena pasannena manasā pavattaṃ idaṃ kusalaṃ manokammaṃ. Taṃ pana anabhijjhāsahagataṃ, abyāpādasahagataṃ, sammādiṭṭhisahagatanti tividhaṃ hoti.

Bhāsatīti avisaṃvādanādinā vācaṅgacopanāvasena pavattentiyā vacīviññattiyā sādhetabbaṃ sādhetīti attho, tena kāyadvārato pavattakusalavacīkammampi saṅgahitaṃ hoti. Tathā hi vakkhati ‘‘vacīviññattivipphārato, tathā sādiyanato ca bhāsatī’’ti. Sabbampi vacīkammaṃ saccādivasena catubbidhaṃ. Karotīti attano, paresañca hitāhitāni kāraṇākāraṇehi kāyaṅgacopanāvasena pavattentiyā kāyaviññattiyā sādhetabbaṃ sādhetīti attho, tena vacīdvārato pavattakusalakāyakammampi saṅgahitaṃ hoti. Tathā ca vakkhati ‘‘kāyaviññattivipphārato, tathā sādiyanato ca karotī’’ti (netti. aṭṭha. 76 missakahārasampātavaṇṇanā). Kammapathavasena gayhamāne pāṇātipātādivasena taṃ tividhaṃ hoti. Tenāha ‘‘iti dasakusalakammapathādassitā’’ti. Dasapuññakiriyavatthuvasenāpi gāthāya attho yujjati. Tathā hi vakkhati ‘‘so pasannacitto’’tiādi. Bhāsati vā karoti vā kevalaṃ manasā pavattatīti aniyamattho vā-saddo. Tathā ceva saṃvaṇṇitaṃ.

Dasavidhassa kusalakammassāti dasavidhassa kusalakammapathakammassa, vakkhamānanayena vā dasapuññakiriyavatthusaṅkhātassa kusalakammassa. Nanu tattha dānādimayaṃ tividhameva puññakiriyavatthu vuttanti? Saccaṃ, taṃ pana itaresaṃ tadantogadhattā.

‘‘Sukhamanvetī’’ti saṅkhepena vuttaṃ sukhānugamaṃ vitthārena dassento ‘‘idhassu puriso’’tiādimāha. Tattha evaṃ santanti evaṃ bhūtaṃ, appahīnānusayo hutvā sukhavedanīyaphassasambhūtanti attho.

Tattha ‘‘yaṃ mano’’tiādinā gāthātthavasena catusaccaṃ niddhāreti. Ādito vavatthāpitesu khandhādīsu khandhamukhena saccānaṃ kathitattā sattānaṃ bhinnarucibhāvato nānānayehi vipassanābhūmikosallatthaṃ, pubbāparasambandhadassanatthañca evaṃ vuttaṃ ‘‘evaṃ…pe… niddhāretabbānī’’ti. Saccamukhena assādādike niddhāretvā desanāhārasampātaṃ yojetuṃ ‘‘tattha samudayenā’’tiādimāha, taṃ vuttanayameva. Yañhettha aññampi atthato na vibhattaṃ, taṃ heṭṭhā vuttanayattā, uttānatthattā cāti veditabbaṃ.


我来将这段巴利文直译成简体中文：
因为这样说。"此意业"即不作身分语分运转，以具足信的清净意而转起此善意业。它又分为与无贪俱行、与无瞋俱行、与正见俱行三种。
"说"即以不妄语等，以语分运转方式转起的语表达所应成就而成就的意思，由此身门转起的善语业也被摄取。因此将说"由语表达扩大，如是由认可而说"。一切语业以谛等方式为四种。"作"即以对自己和他人的利与不利的作与不作，以身分运转方式转起的身表达所应成就而成就的意思，由此语门转起的善身业也被摄取。因此将说"由身表达扩大，如是由认可而作"。若依业道所摄，以不杀生等方式为三种。因此说"如是显示十善业道"。偈颂的义理也符合十福业事。因此将说"他清净心"等。或"说"或"作"或仅以意转起，"或"字表示不确定义。如是已经解释。
"十种善业"即十种善业道之业，或如将说的方式，称为十福业事的善业。但其中说布施等三种福业事，这是真实的，但那是因为其他都包含其中。
简略地说"随乐"，为了广显乐的随行，所以说"在此人"等。在此"如是"即如是存在，成为未断随眠而有乐受应触生起的意思。
在此以"凡意"等，依偈颂义抉择四谛。由最初确定的蕴等中，以蕴门说诸谛，因为众生有种种意乐，以种种方式为了观智地的善巧，为了显示前后联系，所以说"如是"等"应当抉择"。以谛门抉择味著等，为了连结说法行相，所以说"在此以集"等，这是如已说的方式。在此若有其他未分别义，这应当了知是因为已如前说的方式，及义理明显。


Mananalakkhaṇeti mananalakkhaṇahetu. ‘‘Mananalakkhaṇenā’’ti vā pāṭho. Īhābhāvato byāpārābhāvato. Yena pasādena samannāgatattā mano ‘‘pasanno’’ti vutto, tassa pasādassa kiccaṃ mane āropetvā āha ‘‘akālusiyato, ārammaṇassa okappanato ca pasannenā’’ti. Tathā sādiyanatoti vācāya vattabbaṃ avatvāva phassasādiyanato anujānato. Dutiye tathā sādiyanatoti kāyena kātabbaṃ yathā kataṃ hoti, tathā vācāya saṃvidhānato. Tathā pasutattāti yathā sukhamanveti, tathā upacitattā evāti attho. Tatoti tato kāraṇā, manasā pasannena, bhāsanena, karaṇena ca hetunāti vuttaṃ hoti. Anaññatthāti etasmiṃ pana atthe. Tatoti tato eva. Yo hi pasannamano tena yaṃ bhāsanaṃ, karaṇañca, tato eva naṃ sukhamanvetīti vuttaṃ hoti. Sātabhāvatoti sātavedanābhāvato. Iṭṭhabhāvatoti manāpabhāvato. Kammato vipākuppattiphaladānasamatthabhāvena kammassa nibbattattā vipākasseva anibbattattāti āha ‘‘katū…pe… anvetīti vutta’’nti kāraṇāyatta vuttitoti katabhāvahetukattā kammassāti adhippāyo. Asaṅkantitoti yasmiṃ santāne kammaṃ nibbattaṃ, tadaññasantānā saṅkamanato.

Ādhipaccayogatoti sahajātādhipativasena ādhipaccayuttattā. Sahajātadhammānañhi taṃsampayuttassa manassa vasena pubbaṅgamatā idhādhippetā. Tato evāti ādhipaccayogato eva. Manassāti upayogatthe sāmivacanaṃ. Tesaṃ dhammānanti sambandho. Kusalabhāvo yujjati pasādassa yonisomanasikārahetukattā . Nanu vibhajjabyākaraṇesu tesaṃ sāvakānaṃ saddhā uppajjatīti? Nāyaṃ saddhā, tadākārā pana akusalā dhammā tathā vuccantīti veditabbaṃ. Tathā hi vakkhati ‘‘nāyaṃ pasādo’’tiādi (netti. aṭṭha. 76 missakahārasampātavaṇṇanā). Sukhaṃ anvetīti yujjati kammassa phaladāne samatthabhāvato. Yathā hi kataṃ kammaṃ phaladānasamatthaṃ hoti, tathā kataṃ upacitanti vuccatīti.

Manopavicārā idha nekkhammasitā somanassūpavicārā, upekkhūpavicārā ca veditabbā kusalādhikārattā. Te pana yasmā cittaṃ nissāyeva pavattanti, nānissāya, tasmā vuttaṃ ‘‘mano manopavicārānaṃ padaṭṭhāna’’nti. Kusalapakkhassa padaṭṭhānanti ettha kusalo tāva phasso kusalassa vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa sahajātādinā paccayo hoti. ‘‘Phuṭṭho, bhikkhave, vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī’’ti (saṃ. ni. 

我来将这段巴利文直译成简体中文：
"思惟相"即以思惟相为因。或读作"以思惟相"。因为无努力故无作用。以具足何等净信而意被称为"清净"，将那净信的作用归于意，所以说"因不浊乱，及对所缘确信故清净"。"如是认可"即不以语言说而由触认可、允许。第二个"如是认可"即身应当作如已作，如是由语言安排。"如是已生"即如随乐，如是已增长的意思。"由此"即由此因，由意清净、说话、作为之因，这是所说。"无他义"即在此义中。"由此"即由此。因为凡清净意者，由此有说话和作为，由此即随乐，这是所说。"悦性"即乐受性。"可意性"即可爱性。因为业以从业生起果报生起能力而生，而非果报自生，所以说"已作"等"随行"是依因转起，意即以已作为因的业。"不移转"即业在何相续生起，不移转到其他相续。
"具自在"即以同生自在力具有自在。因为这里意指同生法以与彼相应的意的力量为前导。"由此"即由具自在。"意的"是宾格的所有格。"彼等法"是关连。善性适合因为净信以如理作意为因。但在分别解答中"彼等声闻的信生起"不是此信，应当了知是具有那样形态的不善法如是称呼。因此将说"非此净信"等。"随乐"适合因为业有给予果的能力。因为如已作的业有给予果的能力，如是已作称为已增长。
意近行此处应当了知是出离所依的喜近行和舍近行，因为是善的论述。因为它们依止心而转，非不依止，所以说"意是意近行的立足处"。"是善分的立足处"，此中善触以同生等方式作为善受蕴、想蕴、行蕴的缘。"被触，诸比丘，感受；被触，认知；被触，思惟"

4.93) vuttaṃ. Evaṃ vedanādīnampi veditabbaṃ. Saddhādīnampi paccayabhāve vattabbameva natthi. Sabbassāti catubhūmakassa. Kāmāvacarā hi kusalā dhammā yathārahaṃ catubhūmakassāpi kusalassa paccayā honti, evaṃ itarabhūmakāpi.

‘‘Pasannena manasā bhāsatī’’ti vuttattā visesato sammāvācāpaccayaṃ bhāsanaṃ idhādhippetanti vuttaṃ ‘‘bhāsatīti sammāvācā’’ti. Tatthāyamadhippāyo ‘‘bhāsatīti yamidaṃ padaṃ, iminā sammāvācā gahitā hotī’’ti. Karotīti sammākammantoti etthāpi eseva nayo. Suparisuddhe kāyavacīkamme ṭhitassa ājīvapārisuddhi, na itarassāti vuttaṃ ‘‘te sammāājīvassa padaṭṭhāna’’nti. Tattha teti sammāvācākammantā. Yasmā pana ājīvaṭṭhamake sīle patiṭṭhitassa uppannānuppannānaṃ akusaladhammānaṃ pahānānuppādanāni, anuppannuppannānaṃ kusaladhammānaṃ uppādanapāripūriyā ca sambhavanti, tathā sammāvāyāme ṭhitasseva kāyādīsu subhasaññādividdhaṃsinī sammāsati sambhavati, tasmā vuttaṃ ‘‘sammāājīvo…pe…padaṭṭhāna’’nti. Jeṭṭhakasīlaṃ pātimokkhasaṃvaro, saddhāsādhano ca soti āha ‘‘taṃ sīlassa padaṭṭhāna’’nti.

Tesanti kāyavacīkammānaṃ. Kammapaccayatāyāti kusalakammahetukatāya.

Padattho ca vuttanayenāti ‘‘mananato ārammaṇavijānanato’’tiādinā.

Ayaṃāvaṭṭoti ayaṃ sabhāgavisabhāgadhammāvaṭṭanavasena āvaṭṭo. Ettha hi kusalamūlasammattamaggādiniddhāraṇā sabhāgadhammāvaṭṭanā. Avijjābhavataṇhānaṃ niddhāraṇā visabhāgadhammāvaṭṭanā.

Vibhattihāre padaṭṭhānabhūmivibhāgā vuttanayā, suviññeyyā cāti dhammavibhāgameva dassento ‘‘nayida’’ntiādimāha. Tattha ‘‘nayidaṃ yathārutavasena gahetabba’’nti suttassa neyyatthataṃ vatvā ‘‘yohī’’tiādinā taṃ vivarati. ‘‘Dukkhameva anvetī’’ti kasmā vuttaṃ, nanu yattha katthaci hitesitā kusalamevāti? Nayidamīdisaṃ sandhāya vuttaṃ, adhammaṃ pana dhammoti, dhammañca pana adhammoti dīpanena lokassa sabbānatthabījabhūtesu sakalahitasukhupāyapaṭikkhepakesu titthakaresu asantaguṇasambhāvanavasena pavattamicchādhimokkhaṃ sandhāya vuttaṃ. Yo hi loke appamattakampi puññaṃ kātukāmaṃ pāpikaṃ diṭṭhiṃ nissāya paṭibāhati, sopi gārayho, kimaṅgaṃ pana ariyavinaye sammāpaṭipattiṃ paṭibāhantesūti dukkhaphalāva tattha sambhāvanāpasaṃsā payirupāsanā. Tathā hi vuttaṃ – ‘‘na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi, apica tuyhevetaṃ pāpakaṃ diṭṭhigataṃ…pe… dīgharattaṃ ahitāya dukkhāya saṃvattatī’’ti (dī. ni. 3.7), ‘‘yo nindiyaṃ pasaṃsati (su. ni. 663; saṃ. ni. 1.180, 181; a. ni. 

我来将这段巴利文直译成简体中文：
4.93这样说。受等也应当如此了知。信等的缘性更无须说。"一切"即四地。欲界善法随宜作为四地善的缘，如是其他地的也是。
因为说"以清净意说"，所以特别意指正语为缘的说话，因此说"说即正语"。此中意思是"说这个词，以此摄取正语"。"作即正业"中也是同样的道理。因为住于清净身语业者有活命清净，非其他者，所以说"它们是正命的立足处"。此中"它们"即正语、正业。因为住于活命八正道者能够断除、不生已生未生的不善法，而生起、圆满未生已生的善法，如是唯有住于正精进者能在身等生起破除净想等的正念，所以说"正命"等"立足处"。波罗提木叉律仪是最胜戒，也是以信成就，所以说"它是戒的立足处"。
"彼等"即身语业。"以业为缘"即以善业为因。
"词义如已说的方式"即"因思惟，因了知所缘"等。
"此回转"即此依同分异分法回转方式的回转。因为此中抉择善根、正道等是同分法回转。抉择无明、有、爱是异分法回转。
分别行相中立足处和地的分别如已说方式，且易了知，所以只显示法分别而说"此非"等。此中说"此非依文句方式把握"是说经的隐义，以"因为凡"等解释它。为什么说"唯随苦"，难道不是无论何处求利者都是善吗？这不是针对这种情况而说，而是说非法为法，说法为非法，是针对世间一切不利的种子，破斥一切利乐方便的外道，以赞叹不存在的功德而起邪确信而说。因为若依恶见阻止欲作些微功德者于世间都应受呵责，何况于圣者律中阻止正行者呢？因此对他们的赞叹、称赞、亲近是苦果。因此说："我，愚人，不是吝惜阿罗汉果，但你这恶见...长夜导致不利、痛苦"，"谁赞叹应被呵责者";

4.3; netti. 92), sabbassāpi anatthassa mūlaṃ bālūpasevanā’’ti ca.

Idañhi suttanti ‘‘manopubbaṅgamā…pe…pada’’nti (dha. pa. 1, 2) paṭhamaṃ gāthaṃ sandhāya vadati. Etassāti saṃvaṇṇiyamānasuttassa.

Kiccapaññattīti adhipatipaccayasaṅkhātassa kiccassa paññāpanaṃ. Padhānapaññattīti padhānabhāvassa paññāpanā. Sahajātapaññattīti tesaṃ dhammānaṃ manasā sahabhāvapaññāpanā.

Mahābhūtātīti itisaddo ādiattho, tena mahābhūtāvinābhāvī sabbo rūpadhammo saṅgayhati.

‘‘Manopubbaṅgamā’’ti samāsapade ‘‘mano’’ti padaṃ tadavayavamattanti āha ‘‘neva padasuddhī’’ti. Tenevāha ‘‘manopubbaṅgamāti padasuddhī’’ti. ‘‘Chāyāva anapāyinī’’ti idaṃ sukhānugamassa udāharaṇamattaṃ, na yathādhippetatthaparisamāpanaṃ. ‘‘Sukhamanvetī’’ti pana yathādhippetatthaparisamāpananti vuttaṃ ‘‘padasuddhi ceva ārambhasuddhi cā’’ti.

Ekattatāti manopubbaṅgamādisāmaññaṃ sandhāya vadati. Evaṃ sesesupi. Vemattatā ‘‘manopubbaṅgamā’’tiādinā sāmaññato vuttadhamme pasādo dhāraṇāya nivattetvā pasannasaṅkhāte visese avaṭṭhāpanato. Sesesupi eseva nayo. Pasādo sinehasabhāvo, assaddhiyaṃ viya lūkhasabhāvaṃ dosaṃ vinodetīti āha ‘‘byāpādavikkhambhanato’’ti. Bahiddhāti saddheyyavatthuṃ sandhāyāha. Okappanatoti ārammaṇaṃ anupavisitvā anupakkhanditvā saddahanato.

Deyyadhammādayoti ettha ādisaddena saṃvegahirottappakasiṇamaṇḍalādayo saṅgayhanti. Iṭṭhārammaṇādayoti ādisaddena iṭṭhamajjhattārammaṇā, dvāradhammā, manasikāroti evamādīnaṃ saṅgaho daṭṭhabbo. Tathā phassoti yathā vedanādīnaṃ iṭṭhārammaṇādayo paccayo, evaṃ phassopīti paccayatāsāmaññameva upasaṃharati tathā-saddo. Vedanādīnanti hi vedanādayo tayo khandhā gahitā. Viññāṇassa vedanādayoti nāmarūpaṃ sandhāya vadati.

‘‘Sīlamayassa adoso padaṭṭhāna’’nti vuttaṃ khantipadhānattā sīlassa. Adhiṭṭhātīti anuyuñjati uppādeti. Soti evaṃ kusalacittaṃ bhāvento. ‘‘Anuppannāna’’ntiādinā bhāvanāpahānasamāropanāni dassento nibbedhabhāgiyavasena gāthāya atthaṃ vicinitvā samāropeti, evampi sakkā yojetunti vāsanābhāgiyavasena padaṭṭhānaniddese udāharīyati.

Evaṃ ‘‘manopubbaṅgamā dhammā’’ti gāthāya vasena hārasampātayojanāvidhiṃ dassetvā idāni gāthāntarena dassetuṃ ‘‘tathā dadato puñña’’ntiādimāha. Tattha bhāvanāmayanti paññābhāvanāmayaṃ.

‘‘Alobho kusalamūla’’ntiādi dānādīnaṃ alobhādipadhānattā vuttaṃ, sabbattha ca ‘‘vutta’’nti padaṃ ānetvā yojetabbaṃ. Tesanti rāgādīnaṃ. Nissaraṇanti ca parinibbānameva sandhāya vadati.

Pariccāgasīlo alobhajjhāsayo kāmesu ādīnavadassāvī sammadeva sīlaṃ paripūretīti āha ‘‘dadato…pe… padaṭṭhāna’’nti. Idha oḷārikā nāma kilesā vītikkamāvatthānaṃ, tappahānaṃ tadaṅgappahānena veditabbaṃ. Majjhimānanti pariyuṭṭhānāvatthānaṃ. Sukhumānanti anusayāvatthānaṃ. Katāvībhūmi nti khīṇāsavabhūmiṃ.


我来将这段巴利文直译成简体中文：
4.3;及"一切不利的根本是亲近愚人"。
"此经"是指"意为前导"等第一偈。"此"是指正在解释的经。
"作用施设"即施设称为增上缘的作用。"主要施设"即施设主要性。"同生施设"即施设那些法与意的俱有性。
"大种等"中"等"字表示初义，以此摄取一切与大种不相离的色法。
在"意为前导"复合词中,"意"字仅是它的部分，所以说"非仅词清净"。因此说"意为前导是词清净"。"如影不离"这是随乐的譬喻而已，非圆满所要表达的义。而"随乐"是圆满所要表达的义，所以说"既是词清净又是始清净"。
"一性"是就意为前导等共相而说。其余也是如此。"异性"是从"意为前导"等共相说的法中转出净信,为了持守而安立在称为清净的差别中。其余也是此理。净信性质为润泽,如不信性质粗涩,驱除瞋恚,所以说"镇伏瞋恚"。"外"是就可信事而说。"确信"即进入、深入所缘而信解。
"施物等"中等字摄取悚惧、惭愧、遍处轮等。"可意所缘等"中等字应当了知摄取可意舍所缘、门法、作意等。"如是触"中如是字仅总括缘性相同,如受等以可意所缘等为缘,触也如是。因为"受等"摄取受等三蕴。说"受等是识的"是就名色而说。
说"无瞋是戒所成的立足处"是因为戒以忍耐为主。"确立"即修习、生起。"他"即如是修习善心者。以"未生"等显示修习、断除、胜解,依通达分抉择偈颂的义,以胜解结束,如是也可以连结,故在立足处的显示中以习气分举例。
如是显示依"意为前导诸法"偈的行相连结方式后,现在为了以其他偈显示而说"如是布施福"等。此中"修所成"即慧修所成。
"无贪是善根"等是因为布施等以无贪等为主而说,一切处都应加上"说"字来连结。"彼等"即贪等。"出离"是就般涅槃而说。
舍施性者、无贪意乐者、见欲过患者正确圆满戒行,所以说"布施"等"是立足处"。此中"粗"烦恼即是违犯位,应当了知以分断断除。"中"即现行位。"细"即随眠位。"已作地"即漏尽地。


Dadatoti maggasahagatena alobhena sadevakassa lokassa abhayadānaṃ dadato. Puññanti lokuttarakusalaṃ. Saṃyamatoti maggapariyāpannehi sammāvācākammantājīvehi diṭṭhekaṭṭhādisaṃkilesato maggasaṃyamena saṃyamantassa. Veranti pāṇātipātādipāpaṃ. Kusaloti maggasammādiṭṭhiyā kusalo vicakkhaṇo. Jahāti pāpakanti tehi tehi maggehi taṃ taṃ pahātabbaṃ pāpadhammaṃ odhiso jahāti samucchindati. Tenāha ‘‘maggo vutto’’ti.

‘‘Dadato’’tiādinā pubbe avibhāgena kusalamūlāni uddhaṭānīti idāni vibhāgena tāni uddharanto ‘‘lokiyakusalamūla’’ntiādimāha.

Puthujjanabhūmi sekkhabhūmi dassitā pahānassa vippakatabhāvadīpanato. Asekkhabhūmi dassitā anupādāparinibbānadīpanato.

Saggagāminī paṭipadā pubbabhāgappaṭipatti.

Puññe kathite puññaphalampi kathitameva hotīti vuttaṃ ‘‘dadato…pe… desanamāhā’’ti. Saccakammaṭṭhānena vinā saṃkilesappahānaṃ natthīti dassento āha ‘‘kusalo…pe… desanamāhā’’ti.

Verasaddo adinnādānādipāpadhammesupi niruḷhoti vuttaṃ ‘‘evaṃ sabbānipi sikkhāpadāni vitthāretabbānī’’ti. Dvepi vimuttiyo sekkhāsekkhavimuttiyo, saupādisesaanupādisesavimuttiyo ca. Tathā hi vakkhati ‘‘nibbutoti dve nibbānadhātuyo’’tiādi (netti. aṭṭha. 76).

Kāraṇūpacārena, kāraṇaggahaṇena vā phalaṃ gahitanti āha ‘‘dve sugatiyo’’tiādi. Vaṭṭavivaṭṭasampattiyo imissā desanāya phalaṃ, tassa dānaṃ sīlaṃ bhāvanā upāyo, ‘‘sampattidvayaṃ icchantena dānādīsu appamattena bhavitabba’’nti ayamettha bhagavato āṇattīti imamatthaṃ sandhāyāha ‘‘phalādīni yathārahaṃ veditabbānī’’ti.

Vicayoti vicayahārasampāto, so vuccatīti attho. Esa nayo ito paresupi. ‘‘Tividhampi dānamaya’’ntiādinā padatthavicayaṃ dasseti, tena assādādayo, itare ca vicayahārapadatthā atthato vicitā eva hontīti. Rūpādiārammaṇassa pariccāgo vuttoti sambandho. Sabboti sakalo anavasesato kiccassa vuttattā.

Dānābhiratassa cāgādhiṭṭhānaṃ pāripūriṃ gacchatīti vuttaṃ ‘‘dadato…pe… padaṭṭhāna’’nti. Viratisacce, vacīsacce ca tiṭṭhato saccādhiṭṭhānaṃ pāripūriṃ gacchatīti vuttaṃ ‘‘saṃyama…pe… padaṭṭhāna’’nti. Kosallayogato ca pāpappahānato ca paññāpāripūriṃ gacchatīti vuttaṃ ‘‘kusalo…pe… padaṭṭhāna’’nti. Anavasesarāgādīsu pahīnesu upasamo upaṭṭhito nāma hotīti vuttaṃ ‘‘rāga…pe… padaṭṭhāna’’nti.

Kusaloti puggalādhiṭṭhānena kosallasammādiṭṭhi vuttāti āha ‘‘kusalo…pe… maggaṅgādibhāvena ekalakkhaṇattā’’ti. Ādisaddena bodhipakkhiyabhāvādiṃ saṅgaṇhāti. Khepetabbabhāvenāti pahātabbabhāvena.

Averatanti asapattataṃ. Kusaladhammehīti anavajjadhammehi, phalanibbānehīti adhippāyo. Dānassa mahapphalatā, sīlādiguṇehi satthu anuttaradakkhiṇeyyabhāvo, anupādāparinibbānanti imesaṃ paccavekkhaṇā imassa dānassa nidānanti ayamattho pāḷiyaṃ niruḷhova. Nibbacananidānasandhayo suviññeyyāvāti āha ‘‘nibbacananidānasandhayo vattabbā’’ti.

Paṭipakkhaniddesena samudayoti desanatthaṃ paṭipakkhaniddesanena niddhārito ayaṃ macchariyādisaṃkilesapakkhiko samudayo. Alobhena…pe… dānādīhīti yehi alobhādīhi dānādayo dhammā sambhavanti, tāni dānādiggahaṇeneva gahitānīti kusalamūlāni niddhāreti ‘‘imāni tīṇi kusalānī’’ti. Tesanti kusalamūlānaṃ.


我来将这段巴利文直译成简体中文：
布施者，以与道相应的无贪，向有天神的世间布施无畏。"福"即出世间善。"约束"即以道所摄的正语、正业、正命，以道的约束约束，从见等污秽中约束。"怨"即杀生等恶。"善"即以道正见善巧通达。"舍恶"即以各种道舍断、根除应断的恶法。因此说"道已说"。
"布施"等先前未分别地提取善根，现在以分别提取，说"世间善根"等。
已显示凡夫地、学人地，为显示断除的已处理性。已显示无学地，为显示无取涅槃。
通向善趣的行道是前分行道。
福已说，福果也已说，所以说"布施"等"显示"。除了谛业处外无有污秽断除，为显示此，说"善"等"显示"。
"怨"字也用于不与取等恶法，所以说"如是一切学处都应广说"。两种解脱即学人、无学解脱，有余、无余涅槃解脱。正如将说"寂灭即两种涅槃界"等。
以因缘转述，或以因缘把握果，所以说"两种善趣"等。轮回、出离成就是此显示的果，布施、戒、修习是方便，"欲求两种成就者应在布施等处不放逸"，此是世尊的教诫，因此说"果等随宜应了知"。
"择"即择行相连接，即是说。此理从此以后也是。"三种布施"等显示词义择，以此舍味等，其他择行词义实际上也已择。与色等所缘舍已说，是其联系。"一切"即全部，因为已说无余的作用。
布施欣喜者的舍确立达到圆满，所以说"布施"等"是立足处"。住于诚谛、语谛中，所以说"约束"等"是立足处"。因为善巧、断恶，所以说"善"等"是立足处"。无余贪等已断，寂静已安立，所以说"贪"等"是立足处"。
"善"即依人确立的善巧正见，所以说"善"等"以道支等性，一相性"。"等"字摄取菩提分等。"应遣除"即应断除性。
"无怨"即无对立。"以善法"即无过失法，意指果涅槃。布施大果、戒等功德、师无上施田、无取涅槃，对此的审视是布施的因，此义在经中已显。应当说明否定、因等隐义，所以说"否定、因等隐义应说"。
以对治显示为显示义，抉择此为烦恼方面的集。以无贪等布施等法生起，以布施等把握，所以抉择"此三善根"。"彼等"即善根。


Bhayahetu deti paṇṇākārādivasena. Rāgahetu deti sabhāgavatthussa. Āmisakiñcikkhahetu deti lañjādivasena. Anukampanto vā karuṇākhette. Apacayamāno guṇakhette, upakārakhette vā. Bhayūparatoti bhayena orato. Tena tathārūpena saṃyamena veraṃ na ciyateva. Evaṃ sabbassa akusalassa pāpako vipākoti yojanā.

‘‘Dadato’’tiādinā yathā dānapaṭikkhepena parivattanaṃ dassitaṃ, evaṃ pahānapaṭikkhepenapi parivattanaṃ dassetabbanti vuttaṃ ‘‘akusalo pana na jahātī’’ti.

Kammaphalaṃ saddahanto dānakiriyāyaṃ padahanto yena vidhinā dānaṃ dātabbaṃ, tattha satiṃ upaṭṭhapento cittaṃ samādahanto sammādiṭṭhiṃ purakkharonto dāne sammāpaṭipanno hotīti āha ‘‘dānaṃ nāma…pe… hotī’’ti.

Bhāvanāpahānasamāropanāni pāḷiyaṃ sarūpato viññāyantīti padaṭṭhānavevacanasamāropanāni dassetuṃ ‘‘taṃ sīlassa padaṭṭhāna’’ntiādi vuttaṃ, taṃ suviññeyyaṃ. Aññañca yadettha atthato na vibhattaṃ, taṃ vuttanayattā, uttānatthattā cāti veditabbaṃ.

Hārasampātavāravaṇṇanā niṭṭhitā.

Nayasamuṭṭhānavāravaṇṇanā



我来将这段巴利文完整直译成简体中文：
因恐惧而给，如给予食物等。因贪爱而给，为相似事物。因物质小利而给，如给予酬劳等。或在悲悯领域中同情。不衰减，在功德领域，或在利益领域。"离恐"即远离恐惧。以如是方式的约束，怨恨实不增长。如是一切不善，其恶果如此安立。
如"布施"等显示以布施拒绝的转变，同样以断除拒绝也应显示转变，所以说"不善实不舍"。
信业果，在布施行中努力，以何种方式应布施，在此建立正念，专注其心，树立正见，在布施中正确行道，所以说"布施名"等"为是"。
在经中修习、断除、胜解可以依其形相了知，为显示立足处、遮词、胜解安立，说"此为戒立足处"等，此易了知。其余在此义中未分别者，因为依已说方式，义已显了，应当了知。
行相连接变相品解说已毕。
理生起变相品解说。

79.‘‘Visayabhedato’’ti saṅkhepena vuttamatthaṃ vitthārato vivarituṃ ‘‘yathā hī’’tiādimāha. Tattha nayatoti nayaggāhato. Na hi paṭivedhañāṇaṃ viya vipassanāñāṇaṃ paccakkhato pavattatīti. Anubujjhiyamānoti abhisamayañāṇassa anurūpaṃ bujjhiyamāno. Yathā ekapaṭivedheneva maggañāṇaṃ pavattati, evaṃ tadanucchavikaṃ vipassanāñāṇena gayhamānoti attho. Evañca katvā nandiyāvaṭṭādīnaṃ tiṇṇaṃ atthanayabhāvo samatthito hotīti. Tathā hi atthavisesasarūpatāya tayo nayā ‘‘suttattho’’ti vuttā, padatthavicārabhāvepi pana hārā ‘‘byañjanavicayo’’ti. Yadi evaṃ kathaṃ tayoti codanaṃ sandhāyāha ‘‘paṭivijjhantānaṃ panā’’tiādi. Tattha ekameko saṃkilesavodānānaṃ vibhāgato dvisaṅgahoti yojanā. Catuchaaṭṭhadiso cāti na paccekaṃ te nandiyāvaṭṭādayo catuchaaṭṭhadisā, atha kho yathākkamanti. ‘‘Eva’’ntiādi yathāvuttassa atthassa nigamanaṃ.

Tathā cāti yathāvuttassa atthassa upacayena samatthanā. Pubbā koṭi na paññāyatīti ettha yaṃ vattabbaṃ, taṃ parato paṭṭhānakathāyaṃ āvi bhavissati. ‘‘Andhaṃ tamaṃ tadā hoti, yaṃ lobho sahate nara’’ntiādi (cūḷani. khaggavisāṇasuttaniddesa 128) vacanato kāmataṇhāpi paṭicchādanasabhāvā, yato kāmacchandaṃ ‘‘nīvaraṇa’’nti vuttaṃ. Avijjāya pana bhavesu ādīnavappaṭicchādanaṃ sātisayanti. Tathā avijjāpi saṃyojanasabhāvā, yato sā bahiddhā saṃyojanabhāvena vuttā. Evaṃ santepi taṇhāya bandhanaṭṭho sātisayo apekkhitabhāvatoti imamatthaṃ dassento ‘‘tathāpi…pe… vutta’’nti āha.

‘‘Saṃyuttā’’ti padassa sampayuttāti atthoti āha ‘‘missitā’’ti. ‘‘Avijjābhibhūtā…pe… abhinivisantā’’ti etena avijjāya ayāthāvagahaṇahetutaṃ dasseti, tato so avindiyaṃ vindatīti avijjāti vuccati. Kilissanaṃ upatāpananti āha ‘‘kilissanappayogaṃ attaparitāpanapaṭipatti’’nti. Allīyanaṃ sevanaṃ.

Dukkhanti…pe… jānantīti attanā anubhūyamānaṃ tathā tathā upaṭṭhitaṃ kāyikacetasikadukkhaṃ, itarampi vā ekadesaṃ jānanti. Taṇhāyapi eseva nayo. Sabhāgavisabhāgapaṭipajjitabbākārato tattha tesaṃ ñāṇaṃ natthevātidassento ‘‘idaṃ dukkha’’ntiādimāha. Pavattipavattihetumattampīti ‘‘pavatti pavattihetū’’ti ettakampi. Kā pana kathāti pacurajanasādhāraṇe lokiyepi nāma atthe yesaṃ ñāṇassa paṭighāto, paramagambhīre ariyānaṃ eva visayabhūte lokuttare nivattinivattihetusaṅkhāte atthe kā nāma kathā, chinnā kathāti attho. Aṭṭhasamāpattipabhedassa kevalassa samathassa tādise kāle bāhirakānañca ijjhanato ‘‘vipassanādhiṭṭhāna’’nti visesitaṃ. Vūpasamo samucchedo, paṭippassaddhi ca.

‘‘Saṃsārassa anupacchedanato’’ti idaṃ diṭṭhigatānaṃ diṭṭhigatikamatadassanaṃ. So hi puttamukhadassane asati saṃsāro ucchijjeyyāti bhāyati. Yato vuttaṃ –

‘‘Gaṇḍuppādo kikī ceva, kuntī brāhmaṇadhammiko;

Ete abhayaṃ bhāyanti, sammūḷhā caturo janā’’ti. (su. ni. aṭṭha. 2.293; a. ni. ṭī. 3.

我来将这段巴利文直译成简体中文：
"依境界差别"简略说的义理，为了详细解释而说"因为如"等。此中"由理趣"即由把握理趣。因为毗钵舍那智不像证知智那样直接转起。"被觉知"即随顺现观智而被觉知。如同道智以一证悟而转起，如是以与此相应的毗钵舍那智所把握的意思。如是而作，喜转等三种成为义理趣是合理的。如是依特殊义自性,三种理趣称为"经义",但行相是词义观察,所以称为"文句择"。若如是,为何是三种?为了回答这个质问而说"但对于证悟者"等。此中每一种由染净的区分而有两摄,这是其联系。"四六八方"并非那些喜转等各自是四六八方,而是依次第。"如是"等是前说义理的总结。
"如是"即以增加前说义理的确定。"前际不可知"此处应说的,将在后面缘起说中显明。"当贪胜制人,彼时为盲暗"等所说,欲爱也有遮蔽自性,因此欲贪称为"盖"。但无明对有对过患的遮蔽更为殊胜。如是无明也有结缚自性,因此说它是外在结缚。虽然如是,爱的系缚义更为殊胜,因为是所期望的,为显示此义而说"然而"等"说"。
"相应"字的义是相应,所以说"混合"。由"被无明胜制"等显示无明是非如实把握的因,因此它称为无明,因为觉知不应觉知。烦恼即热恼,所以说"烦恼应用,自我热恼行"。亲近即依止。
"苦"等"知"即自己所经历如是如是现起的身心之苦,及其他部分也知。爱也是此理。为了显示他们对于应行的同分异分方式无有智慧,所以说"此苦"等。"仅转起及转起因"即"转起及转起因"这么多而已。"何况"即对于多数人共同的世间义尚且有智障碍者,对于最甚深唯圣者境界的出世间止息及止息因之义,更何须说,已断言说。因为在那时外道也成就八等至等纯粹止,所以特别说"观的住立"。寂止即断绝、平息。
"因不断轮回"这是见取者的见取意见显示。因为他若不见儿子面容,恐怕轮回会断绝。如说：
"虫生、鹧鸪、鸳鸯、婆罗门法者,
此四人愚痴,恐惧无恐畏";

5.192);

Tadabhiññāti taṃ yathāvuttaantadvayaṃ abhijānanti guṇaṃ āropetvā jānantīti tadabhiññā. Atthabhañjanato, rogagaṇḍasallasadisatāya attabhāvasaṃkilesānañca rogagaṇḍasallatā.

Sakkāyadassaneti ettha diṭṭhidassanaṃ, sakkāyova dassanaṃ sakkāyadassananti attho veditabbo. Tesanti diṭṭhicaritānaṃ. Attābhiniveso balavā. Tasmā yathāupaṭṭhitaṃ rūpaṃ ‘‘attā’’icceva gaṇhantīti adhippāyo. Tathā vedanādiṃ. Taṇhācarito pana yathāupaṭṭhitaṃ rūpaṃ taṇhāvatthuṃ katvā attaniyābhinivesena abhinivisantā tadaññameva attato samanupassanti. Evaṃ vedanādīsu. Tenāha ‘‘taṇhācaritā’’tiādi. Vijjamāneti paramatthato upalabbhamāne. Kāyeti samūhe. Diṭṭhiyā parikappito attādi eva paramatthato nupalabbhati, diṭṭhi pana labbhatevāti āha ‘‘satī vā vijjamānā’’ti.

Sakkāyadassanamukhenāti sakkāyadiṭṭhimukhena.

Ucchedasassatanti taṃsahacaraṇato ucchedasassatadiṭṭhi vuttā. ‘‘Ucchedasassatavādā’’tipi pāṭho.

Kasiṇāyatanānīti kasiṇajjhānāni.

Tejetvāti nisānetvā.

81. Ettāvatā nandiyāvaṭṭassa bhūmiracanavasena saṃkilesapakkho dassitoti āha ‘‘tattha diṭṭhicaritotiādinā vodānapakkhaṃ dassetī’’ti. ‘‘Yasmā sallekhe tibbagāravo’’ti iminā tattha tibbagāravattā saṃlekhānusantatavuttinā bhavatīti dasseti. Sesesupi eseva nayo. Micchādhimokkho saddhāpatirūpako avatthusmiṃ pasādo.

Puggalādhiṭṭhānena dhammameva vibhajatīti āha ‘‘sattāpi…pe… dassetī’’ti.

Ye hi kecīti ettha hi-saddo nipātamattaṃ. ‘‘Imāhi eva catūhi paṭipadāhī’’tipi pāḷi. Dukkhāpaṭipadādivibhāgena maggo eva idha vuttoti āha ‘‘paṭipadā hi maggo’’ti catuddisāsaṅkhātaṃ magganti catuddisāsaṅkhātaṃ pavattanupāyaṃ. Dve disā etissāti dvidisā. Nandiyāvaṭṭassāti nandiyāvaṭṭanayassa.



我来将这段巴利文直译成简体中文：
"彼现知"即以赞美功德而了知前面所说的两种。从义破坏，以及如同疾病、肿瘤、箭的相似性，自体污秽犹如疾病、肿瘤、箭。
"有身见"中，见的显现，即身见本身的显现，应当了知其义。彼即见行者。我执强烈。因此如所现起的色，即执取为"我"，其意图如此。同样对受等。贪行者对于所现起的色，以贪爱为依，以我所执着，执着于彼，认为异于此的是我。如是对受等。因此说"贪行"等。"存在"即从胜义谛中被获得。"身"即聚集。从见所计度的我等从胜义谛中实不可得，但见可得，所以说"若存在"。
"由有身见门"即由有身见之门。
"断常"即随其伴随的断常见已说。"断常论者"亦为文本。
"遍处处"即遍处禅。
"照耀"即显示。
81.。以此喜转地的界限涂抹，显示染污方面，所以说"彼处见行"等以显示清净方面。"因为择舍中热烈恭敬"以此显示在彼处以热烈恭敬、择舍相续行为而有。余处亦此理。邪解是信的随形像，于非境界中随喜。
以人确立而分别法，所以说"有情"等"显示"。
"凡某"中"hi"只是语气词。"唯此四行道"亦为经文。苦行等区分的道在此已说，所以说"行道实为道"即四方所摄的道，四方所摄的转起方式。"两方"即两种方向。"喜转"即喜转理趣。<.Assistant>

82. Vivattati vaṭṭaṃ etthāti vivattaṃ, vivattaṃ eva vivaṭṭaṃ, asaṅkhatadhātu, nibbuti eva vā. Tena vuttaṃ ‘‘nibbāna’’nti.

‘‘Katthadaṭṭhabba’’nti vā pāḷi. Upacayeti upacayāvatthāyanti attho. Dasannanti lobhādikilesavatthūnaṃ. Vipallāsahetubhāvatoti subhasaññādivipallāsahetukabhāvato. Vipariyesaggāhavasena hi ādīnavesu eva saṃyojaniyesu dhammesu assādānupassitā. Na hi yathābhūtañāṇe sati tathā sambhavo. Tena vuttaṃ ‘‘dasannaṃ…pe… bhāvato’’ti. Dasavidhakāraṇeti dasavidhe kāraṇe, dasavidhassa vā kāraṇe. Ayonisomanasikāraparikkhatā dhammā subhārammaṇādayo.

Tabbisayā kilesāti āhārapariññāparibandhabhūtā kilesā. Viññāṇaṭṭhitīsupi eseva nayo. Kāye pavattamāno paṭhamo vipallāso kāyasamudāye, kāyekadese ca kabaḷīkāre āhāre pavatto eva hotīti vuttaṃ ‘‘paṭhame āhāre visayabhūte paṭhamo vipallāsopavattatī’’ti. Tathā vedanāyaṃ pavattamāno dutiyavipallāso tappaccaye phassāhāre, citte pavattamāno tatiyavipallāso tappaccaye manosañcetanāhāre, dhammesu pavattamāno catutthavipallāso tappaccaye viññāṇāhāre pavatto eva hotīti vuttaṃ ‘‘catutthe āhāre catuttho vipallāso’’ti. Tenāha ‘‘sesāhāresupi eseva nayo’’ti. Āhārasīsena vā āhārapaṭibaddho chandarāgo gahito. Viññāṇaṭṭhitīsupi eseva nayo. Tenevāha ‘‘āhārasīsena tabbisayā kilesā adhippetā’’ti. Paṭhame āhāre visayabhūteti ca paṭhame āhāre chandarāgassa visayabhāvaṃ patte, tabbhāvaṃ anatikkanteti attho. Appahīnacchandarāgassa hi tattha vipallāsā sambhavanti, na itarassa. Tathā dutiyavipallāsādīsu appahīnesu. Itare upādānāni pavattanteva appahīnattāti āha ‘‘sesapadesupi eseva nayo’’ti. Yasmā ca upādānādīsu appahīnesupi yogādayo pavattanteva yathārahaṃ taṃsabhāvattā, tadekaṭṭhasabhāvato ca, tasmā vuttaṃ pāḷiyaṃ ‘‘paṭhame upādāne paṭhamo yogo’’tiādi. Tenāha ‘‘sesapadesupi eseva nayo’’ti.

83.Aparijānantassāti ñātapariññāya, tīraṇapariññāya, pahānapariññāyāti tīhi pariññāhi paricchinditvā ajānantassa, tesaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ anavabujjhantassāti attho. Tibbo bahalo chandarāgo hoti taṇhācaritabhāvatoti adhippāyo. Iti upakkilesassa diṭṭhābhinivesassa hetubhāvatoti imamatthaṃ sandhāyāha ‘‘vuttanayenevā’’ti. Subhasukhasaññākāmupādānakāmabhavayogaabhijjhākāyaganthakāmabhavāsava- kāmabhavogharāgasallachandāgatigamanāni taṇhāpakkhikatāya, taṇhāsabhāvatāya ca taṇhāpadhānāni. Sīlabbatupādānabyāpādakāyaganthadosasalladosāgatigamanāni pana taṇhābhāve bhāvato , viññāṇaṭṭhitiyo taṇhāvisayato, sabbesaṃ vā taṇhāvisayato taṇhāpadhānatā labbhateva. Pacchimakānaṃ diṭṭhipadhānatā vuttanayānusārena veditabbā.



我来将这段巴利文直译成简体中文：
82.。此中轮回转向故为转向，转向即出离，无为界，或即是寂灭。因此说"涅槃"。
或经文为"何处应见"。"于增长"即在增长位的意思。"十种"即贪等烦恼事。"为颠倒因性"即因为是净想等颠倒的因性。因为以颠倒执取方式，于结缚诸法的过患中反观为味。若有如实智则不如是生起。因此说"十种"等"性"。"十种因"即十种因中，或十种的因中。不如理作意所造作的法是净所缘等。
"彼等境界烦恼"即食遍知障碍的烦恼。识住中也是此理。身中转起的第一颠倒在身聚集及身一分中的段食中转起，所以说"在第一食所缘中第一颠倒转起"。如是受中转起的第二颠倒在其缘触食中，心中转起的第三颠倒在其缘意思食中，法中转起的第四颠倒在其缘识食中转起，所以说"在第四食中第四颠倒"。因此说"其余食中也是此理"。或以食为主而把握食相关的欲贪。识住中也是此理。因此说"以食为主意指彼等境界烦恼"。"在第一食所缘中"即在第一食成为欲贪境界，未超越彼性的意思。因为未断欲贪者有颠倒生起，非其他者。如是第二颠倒等未断。其他取因未断而转起，所以说"其余句中也是此理"。因为取等未断时，随宜轭等也转起，因为是彼性，与彼一处性，所以经中说"在第一取中第一轭"等。因此说"其余句中也是此理"。
83.。"不遍知者"即不以解知遍知、审察遍知、断遍知三遍知而了知，不如实觉悟彼等的集、灭、味、过患、出离的意思。强烈、粗重的欲贪，意思是为贪行性。如是是染污见执的因性，为显示此义而说"如已说方式"。净乐想、欲取、欲有轭、贪身系、欲有漏、欲有暴流、贪箭、欲趣行因为是爱方面，爱自性，故以爱为主。但戒禁取、瞋恚身系、瞋箭、瞋趣行则因爱有而有，识住因是爱境界，或一切因是爱境界而得以爱为主。后者以见为主应依已说方式了知。

84.Kabaḷīkāre āhāreti kabaḷīkārāhāravisaye chandarāge. ‘‘Appahīne’’tiādikaṃ pariyāyakathaṃ muñcitvā nippariyāyameva dassento kabaḷīkārāhārassa ‘‘asubhasabhāvattā, asubhasamuṭṭhānattā cā’’ti vuttaṃ. Labbhamāne hi ujuke atthe kiṃ pariyāyakathāyāti. Chandarāgo vā tattha atthasiddhoti evampettha attho vutto. Na hi tattha asati chandarāge vipallāso sambhavati. Dukkhasabhāvattāti saṅkhāradukkhatāya dukkhasabhāvattā. Dukkhapaccayattāti tividhadukkhatālakkhaṇassa dukkhassa kāraṇato. Viññāṇe niccasaññino. Tathā hi sāti nāma bhikkhu kevaṭṭaputto ‘‘taṃyeva viññāṇaṃ sandhāvati saṃsaratī’’ti tattha niccābhinivesaṃ saṃvedesi. Yebhuyyena saṅkhāresu attasaññitā diṭṭhigatikānaṃ ‘‘cetanā attā’’tiādidiṭṭhiparidīpanesu veditabbā. ‘‘Bhavavisuddhī’’ti padassa atthavacanaṃ ‘‘nibbutisukha’’nti. ‘‘Sīlabbatehi…pe… sukhanti daḷhaṃ gaṇhātī’’ti iminā sīlabbatupādānaṃ idha bhavupādānanti dasseti. Tathā hi vakkhati ‘‘sīlabbatupādānasaṅkhātena bhavupādānenā’’ti.

Paccayā honti upanissayapaccayādinā. Paṭhame yoge ṭhitoti paṭhame yoge patiṭṭhito. Appahīnā hi kilesā kammavaṭṭādīnaṃ kāraṇabhūtā taṃsamaṅgino sattassa patiṭṭhāti vuccanti. Parassa abhijjhāyanaṃ parābhijjhāyanaṃ. Bhavapatthanāya bhavadiṭṭhibhavarāgavasena piyāyitassa vatthuno vipariṇāmaññathābhāve domanassuppattiṃ sandhāya vuttaṃ ‘‘bhavarāga…pe… padūsentī’’ti.

Ganthitvāti ganthiṃ katvā. Dvidhābhūtaṃ rajjuādike viya ganthikaraṇañhi ganthanaṃ. Cittaṃ pariyādāya tiṭṭhantā āsavānaṃ uppattihetu hontīti sambandho. Pariyuṭṭhānappattā ekacce kilesā visesato āsavuppattihetu hontīti dassanatthaṃ aṭṭhakathāyaṃ uppaṭipāṭivacanaṃ. Tappaṭipakkhe visaye patthetīti yojanā. Tabbisayabahule bhave patthetīti yathā mānusakehi kāmehi nibbinnarūpā devūpapatti. Taṃsabhāvattāti diṭṭhisabhāvattā. Aparāparanti aññamaññaṃ. Ekaccā hi diṭṭhi ekaccassa diṭṭhābhinivesassa kāraṇaṃ hoti, yathā sakkāyadiṭṭhi itarāsaṃ. Abhinivisantassāti abhinivesanahetu. ‘‘Ayonisomanasikārato…pe… avijjāsavo uppajjatī’’ti idaṃ saccābhinivesassa phalabhūtaṃ avijjāsavaṃ dasseti ekantavassimeghavuṭṭhānena viya mahoghappavatti. Avijjāsavo siddho hoti vuṭṭhihetukamahoghasiddhiyā uparimeghavuṭṭhānaṃ viya.

‘‘Nandīrāgasahagatā’’tiādīsu (mahāva. 14) viya tabbhāvattho sahagatasaddoti āha ‘‘anusaya…pe… bhūtā vā’’ti. Cittassa abbhantarasaṅkhātaṃ hadayanti vipākacittappavattiṃ sandhāya vadati. Vipākavaṭṭepi kilesavāsanāhitā atthi kāci visesamattā.

Lobhasahagatassa viññāṇassa. Itarassa dosasahagatādikassa. Byañjanena viya bhojanassa ārammaṇassa abhisaṅkharaṇaṃ visesāpādanaṃ upasecanaṃ, nandī sappītikataṇhā upasecanaṃ etassāti nandūpasecanaṃ upasecanabhūtāyapi nandiyā rāgasallaupanisato. Upasitte pana vattabbameva natthīti dassetuṃ pāḷiyā ‘‘rāgasallena nandūpasecanena viññāṇenā’’ti vuttanti tamatthaṃ pākaṭaṃ kātuṃ ‘‘kena pana taṃ nandūpasecana’’nti pucchati.


我来将这段巴利文完整直译成简体中文：
84.。"段食"即段食境界中的欲贪。舍离"未断"等转告方式，显示直接方式，说"段食因非净性，从非净生"。因为若得正直义，何须转告方式。或欲贪于彼处成就义，此处如是说。实无欲贪时，颠倒不生起。"苦性"即行苦的苦性。"苦因"即三种苦相的苦缘故。于识中有常想。如比丘伽卫子说："此识往还轮回"，于此有常执。多分于行中我想，见者的"思是我"等见可了知。"有清净"一词的义即"寂灭乐"。由"戒禁取坚固取"显示戒禁取为此处的有取。如将说："以戒禁取所摄的有取"。
缘即近依缘等。"在第一轭中住"即在第一轭中安立。未断的烦恼是业轮等的因，说为资益彼有情的安立。他人的贪求即他人贪求。以有的希求，有见、有贪方式，对可爱事物变坏、异状时生起忧苦，说"有贪"等"污染"。
"系缚"即作系缚。如绳等二分，系缚即缚。系心占据而住，是诸漏生起的因。相连系。某些烦恼特别是漏生起的因，注释中有相反序说明。于彼对治境界前进。于彼境界广大有中前进，如从人间诸欲厌离而生天。"彼性"即见性。"互相"即彼此。某些见是某些见执的因，如有身见之于其他见。"执着者"即执着因。"非理作意"等显示坚执的果是无明漏，如大雨降下大洪流。无明漏如同雨水引发大洪流而成就。
如"喜贪相应"等，说"随眠"等"成为"。以心内所摄的心脏为意，指示异熟心的转起。在异熟轮中，烦恼习气中也有某些微细差别。
贪相应的识。其他瞋等相应的识。如调味食物般于所缘的加工、特别产生、浇注，喜即贪箭的浇注，故为喜浇注，以喜贪箭为近因。若已浇注则无所说，以经中"以贪箭喜浇注的识"，为显示此义，问"以何喜浇注"。


Rāgasallenāti hetumhi karaṇavacananti dassento ‘‘rāgasallena hetubhūtenā’’ti āha. Upanissayapaccayattho cettha hetvattho. Upagantabbato viññāṇenāti vibhattiṃ pariṇāmetvā yojetabbaṃ. ‘‘Patiṭṭhābhāvato’’ti iminā viññāṇassa nissayādipaccayataṃ vadati. Tenāha ‘‘rūpakkhandhaṃ nissāya tiṭṭhatī’’ti. Evaṃ dutiyādiviññāṇaṭṭhitīsupi nissayādipaccayatā vattabbā patiṭṭhāvacanato.

85. Yadipi akusalamūlādike tipukkhalassa, taṇhādike nandiyāvaṭṭassa disābhāvena vakkhati, tathāpi aññamaññānuppavesato ekasmiṃ naye siddhe itarepi siddhā eva hontīti imassa visesassa dassanatthaṃ ‘‘āhārādayo…pe… vavatthapetu’’nti vuttaṃ. Vakkhamāne vā akusalamūlataṇhādike ādisaddena saṅgahetvā ‘‘āhārādayo’’ti vadanto ‘‘nayāna’’nti bahuvacanamāha. Ekassa atthassāti rāgacaritassa upakkilesatāsaṅkhātassa ekassa payojanassa. Byañjanatthopi gahito, na byañjanameva gahitanti suttapadāni aññamaññapariyāyavacanāni yathārahaṃ taṇhāvatthūnaṃ tattha kathitattā vuttaṃ ‘‘savatthukā taṇhā vuttā’’ti. Dosavatthūnaṃ, diṭṭhivatthūnañca tattha kathitattā ‘‘savatthuko doso, savatthukā diṭṭhi ca vuttā’’ti imamatthaṃ sandhāyāha ‘‘vuttanayānusārenā’’ti.

Dukkhākārena saha dukkhākāraṃ gahetvāti attho. Evañcetanti yadi taṃtaṃanupassanābahulassa vasena purimāhāradvayādīsu vimokkhamukhavisesaniddhāraṇaṃ kataṃ, etaṃ evameva veditabbaṃ, na aññathā. Tattha kāraṇaṃ vadanto ‘‘na hī’’tiādimāha. Tassattho – yathā ariyamaggānaṃ odhiso kilesappajahanato pahātabbesu dhammesu niyamo atthi, na evaṃ vipassanāya pariññāpahānānaṃ aniccantikattāti.

Apare panāhu – purime āhāradvaye parikilesabhāvena, dukkhapaccayattā ca dukkhalakkhaṇaṃ supākaṭaṃ. Tattha purime viññāṇaṭṭhitidvayaviññāṇāhāre tatiyaviññāṇaṭṭhitiyaṃ aniccalakkhaṇaṃ, manosañcetanāhāre catutthaviññāṇaṭṭhitiyaṃ anattalakkhaṇaṃ supākaṭanti tissannaṃ anupassanānaṃ pavattimukhatāya tehi appaṇihitādivimokkhamukhehi pariññaṃ gacchantīti. Tathā vipallāsādīsu purimadvayaṃ dukkhānupassanāya ujuvipaccanīkaṃ, itaradvayaṃ aniccānattānupassanānaṃ. Iti pavattimukhatāya ca ujuvipaccanīkatāya ca ime dhammā yathārahaṃ appaṇihitādivimokkhamukhehi pariññeyyā, pahātabbā ca vuttā. Tattha subhasukhasaññākāmupādānasīlabbatupādānakāmayogabhavayogaabhijjhākāya ganthakāmāsavakāmogha bhavogha rāgasallachandaagatigamanāni sukhassādavasena pavattanato dukkhānupassanāya paṭipakkhabhāvato byāpādakāyaganthadosasalladosaagatigamanāni pavattimukhatāya appaṇihitavimokkhamukhena pahātabbāni. Tatiyasaññādayo niccābhinivesatannimittāhi aniccānupassanāya paṭipakkhabhāvato animittavimokkhamukhena pahātabbā. Catutthasaññādayo attābhinivesatannittāhi anattānupassanāya paṭipakkhabhāvato suññatavimokkhamukhena pahātabbā. Tattha mānasallabhayaagatigamanānaṃ niccābhinivesanimittatā veditabbā. Na hi aniccato passato mānajappanaṃ, bhayaṃ vā sambhavati. Avijjāyogādīnaṃ attābhinivesanimittatā pākaṭā evāti.



我来将这段巴利文直译成简体中文：
"以贪箭"为因的具格，显示"以贪箭为因"。此处因义即近依缘义。"以识"即转变变格而联系。以"安立性"说识的所依等缘性。因此说"依色蕴而住"。如是第二等识住也应说所依等缘性，因说安立。
85.。虽然将说不善根等为三孔，爱等为喜转方位，然而由于互相包摄，一理趣成就时其他也即成就，为了显示此特别而说"食等"等"确定"。或将说的不善根爱等以"等"字摄，说"食等"而说"诸理趣"复数。"一义"即贪行污染性一目的。不仅把握文字而已，也把握文字义，经文互为同义词，随宜说爱事，所以说"已说有事爱"。因说瞋事、见事，意指"已说有事瞋、有事见"，所以说"依已说理趣"。
与苦相一起把握苦相的意思。"若如是"即若依各种观察多的方式，于前二食等抉择解脱门特别，此应如是了知，非其他。说明其因而说"因为"等。其义为：如圣道由部分断烦恼而于应断法有决定，毗婆舍那则因遍知断非究竟而无决定。
其他人说：前二食由恼害性，及为苦因，苦相明显。于前二识住识食中第三识住无常相，意思食中第四识住无我相明显，以三随观的转起入口，由彼等无愿等解脱门达遍知。如是颠倒等前二与苦随观直接相反，余二与无常无我随观。如是由转起入口及直接相反性，此等法随宜由无愿等解脱门应遍知、应断。其中净乐想、欲取、戒禁取、欲轭、有轭、贪身系、欲漏、欲暴流、有暴流、贪箭、欲趣行由乐味方式转起，与苦随观对立；瞋身系、瞋箭、瞋趣行由转起入口以无愿解脱门应断。第三想等因常执及其因相与无常随观对立，以无相解脱门应断。第四想等因我执及其因相与无我随观对立，以空解脱门应断。其中慢箭、怖畏趣行应知为常执因相。因为见无常者不生慢见、怖畏。无明轭等的我执因相即是明显。

86. Appamaññāvajjā rūpāvacarasamāpattiyo dibbavihārā ‘‘devūpapattisaṃvattanikakusalasamāpattiyo cā’’ti katvā, satipi tabbhāve parahitapaṭipattito, niddosatāya ca seṭṭhā vihārāti catasso appamaññā brahmavihārā, catasso phalasamāpattiyo ariyavihārā ‘‘ārakā kilesehi ariyānaṃ vihārā’’ti. Catasso āruppasamāpattiyo āneñjavihārā, satipi devūpapattisaṃvattanikakusalasamāpattibhāve āneñjasantatāhi lokiyesu sikhāppattito.

Adhikaraṇabhedenāti vatthubhedena.

Yaṃ abhiṇhaṃ na pavattati, taṃ acchariyanti dassetuṃ ‘‘andhassa…pe… uppajjanaka’’nti vuttaṃ. Adhitiṭṭhati sīlādi etena saccena, ettha vā sacce nimittabhūte, adhiṭṭhānamattameva vā taṃ saccanti evaṃ karaṇādhikaraṇabhāvatthā paccayavasena veditabbā samānādhikaraṇasamāsapakkhe. Tathā aññapadatthasamāsapakkhe. Itarasmiṃ pana samāse karaṇādhikaraṇatthā eva, te ca kho sīlādivasena ca veditabbā. Sukhanti jhānavipassanāmaggaphalanibbānasukhaṃ. Lokiyavipākasukhampi labbhateva. ‘‘Nāññatra bojjhā…pe… pāṇina’’nti (saṃ. ni. 

我来将这段巴利文直译成简体中文：
86.。除无量外的色界等至为天住，"导向天生的善等至"，虽有彼性，由利他行、无过失性而为殊胜住处，四无量为梵住，四果等至为圣住，"远离烦恼故为圣者之住"。四无色等至为不动住，虽有导向天生的善等至性，因不动寂静而于世间为至顶。
"依事分"即依事物差别。
为显示不常生起者为希有，说"盲者"等"生起"。以此谛支持戒等，或于此谛为相，或仅是支持故为谛，如是依作具、处所义由缘而了知，在同位格复合词方面。如是在其他词义复合词方面。但在其他复合词中仅作具、处所义，而且应由戒等了知。"乐"即禅那、毗婆舍那、道、果、涅槃之乐。世间异熟乐也得。"除了觉悟"等"众生"。;

1. 98) hi imāya gāthāya saṅgahitā anattaparihāramukhena sattānaṃ abhayā nibbānasampattisukhāvahā cattāro dhammā idha ‘‘sukhabhāgiyā’’ti vuttāti. Anavasesapariyādānatoti pharaṇavasena anavasesaggahaṇato.

Paṭhamassa satipaṭṭhānassa paṭhamapaṭipadāvasena pavattassāti adhippāyo. Evaṃ sesesupi. ‘‘Yathā hī’’tiādinā yathāvuttapaṭipadāsatipaṭṭhānānaṃ nānantariyakataṃ upamāya vibhāveti. Satipi ca sabbāhi paṭipadāhi sabbesaṃ satipaṭṭhānānaṃ niyamābhāve nānantarikabhāvena desanākkamenevettha nesaṃ ayamanukkamo katoti veditabbo. Atha vā kāyavedanāsu subhasukhasaññānaṃ dubbiniveṭhiyatāya asubhadukkhānupassanānaṃ kiccasiddhito purimena paṭipadādvayena purimaṃ satipaṭṭhānadvayaṃ yojitaṃ tadabhāvato. Itarena itaraṃ. Tāni hi purimesu satipaṭṭhānesu katakammassa icchitabbāni. Atha vā yathā taṇhācaritadiṭṭhicaritānaṃ mandatikkhapaññānaṃ vasena catasso paṭipadā yojitā, evaṃ cattāri satipaṭṭhānāni sambhavantīti dassetuṃ paṭipadāsatipaṭṭhānānaṃ ayamanukkamo kato.

‘‘Tathā’’ti iminā yathā samānapaṭipakkhatāya paṭhamassa satipaṭṭhānassa bhāvanā paṭhamassa jhānassa visesāvahā, evaṃ pītisahagatādisamānatāya dutiyasatipaṭṭhānādibhāvanā dutiyajjhānādīnaṃ visesāvahāti imamatthaṃ upasaṃharati. Pītipaṭisaṃvedanādīti ādisaddena sukhapaṭisaṃvedanaṃ, cittasaṅkhārapaṭisaṃvedanaṃ, passambhanañca saṅgaṇhāti. Cittassa abhippamodanaggahaṇañcettha nidassanamattaṃ daṭṭhabbaṃ paṭisaṃvedanasamādahanavimocanānampi vasena pavattiyā icchitabbattā. Aniccavirāgādīti ādisaddena nirodhapaṭinissaggā saṅgayhanti.

Rūpāvacarasamāpattīnanti ettha paṭiladdhamattaṃ paṭhamajjhānaṃ paṭhamajjhānasamāpattiyā paguṇavasībhāvāpādanassa paccayo hoti, na itarāsaṃ. Itarāsaṃ pana adhiṭṭhānabhāvena paramparāya paccayo hotīti veditabbaṃ. Byāpādavihiṃsāvitakkaaratirāgā byāpādavitakkādayo. Sukhenāti akicchena, akasirenāti attho.

Dibbavihārādike cattāro vihāre padaṭṭhānaṃ katvā nānāsantānesu uppannāya vuṭṭhānagāminivipassanāya yathākkamaṃ anuppannākusalānuppādanādivasena pavattavisayaṃ sandhāya pāḷiyaṃ ‘‘paṭhamo vihāro bhāvito bahulīkato’’tiādi vuttaṃ. Sammappadhānasadisañhettha sammappadhānaṃ vuttaṃ. Ariyavihāre ca heṭṭhime nissāya uparimaggādhigamāya vāyamantassa ayaṃ nayo labbhati. Maggapariyāpannasseva vā sammappadhānassa nānāsantānikassa yathāvuttavipassanāgamanena taṃtaṃkiccādikassa vasenetaṃ vuttaṃ. Sakkā hi vipassanāgamanena saddhindriyāditikkhatāviseso viya vīriyassa kiccavisesavisayo maggo viññātuṃ.

Tathā sikhāppattaupekkhāsatipārisuddhidibbavihāraṃ nissāya uppannaṃ paṭhamaṃ sammappadhānaṃ mānappahānaṃ ukkaṃseti, brahmavihārasannissaye uppannaṃ dutiyaṃ sammappadhānaṃ kāmālayasamugghātaṃ, ariyavihārasannissayena uppannaṃ tatiyaṃ sammappadhānaṃ avijjāpahānaṃ, santavimokkhasannissayena uppannaṃ catutthaṃ sammappadhānaṃ bhavūpasamaṃ ukkaṃsetīti dassetuṃ ‘‘paṭhamaṃ sammappadhāna’’ntiādi vuttaṃ.


我来将这段巴利文直译成简体中文：
经中此偈所摄以无我防护门而为众生带来无畏、涅槃成就乐的四法，此处说为"乐分"。"无余遍尽"即遍满方式无余把握。
意指"第一念处依第一行道而转起"。其余也如是。以"如"等以譬喻阐明如说行道念处的次第性。虽以一切行道一切念处无决定，应知此处以次第方式教说而作此顺序。或者,因为身受中净乐想难以除去,以苦不净观成就作用,以前二行道配合前二念处,因无彼而以其他配合其他。因为彼等应为前念处已作业者所求。或者如依贪行见行、钝利慧者而配四行道,如是四念处生起，为显示此而作行道念处此顺序。
以"如是"总结此义:如由同对治性第一念处修习导致第一禅特胜,如是由俱喜等同性第二念处等修习导致第二禅等特胜。"觉知喜"等，"等"字摄受觉知乐、觉知心行、寂静。此处应视令心欢喜为示例，因为应求以觉知、等持、解脱方式转起。"无常离贪"等，"等"字摄受灭、定。
"色界等至"中，初得的初禅为初禅等至熟练自在的缘,非其他。应知其他则以确立性为间接之缘。瞋害寻不乐贪为瞋寻等。"以乐"即不难、不艰,此为义。
以天住等四住为足处，依不同相续生起的出起道观，依次以未生善不生等方式转起境界，经中说"第一住已修已多作"等。此处说与正勤相似的正勤。于圣住中，依下而求上道证得者亦得此理。或是道所摄的正勤，依不同相续如说观行，依各作用等而说此。因为如由观行可知信根等增胜差别，如是亦可知精进作用差别的道。
如是依至顶舍念清净天住生起的第一正勤增上慢断，依梵住生起的第二正勤遍灭欲依，依圣住生起的第三正勤无明断，依寂静解脱生起的第四正勤有寂，为显示此而说"第一正勤"等。


Pahīnamāno na visaṃvādeyyāti mānappahānaṃ saccādhiṭṭhānaṃ vaḍḍheti visaṃvādananimittasseva abhāvato. Appahīnamāno hi mānanissayena kiñci visaṃvādeyya. Kāmālaye, diṭṭhālaye ca samugghāṭite cāgapaṭipakkhassa avasaro eva natthīti ālayasamugghāto cāgādhiṭṭhānaṃ vaḍḍheti. Avijjāya samucchinnāya paññābuddhiyā paribandhova natthi, bhavasaṅkhāresu ossaṭṭhesu abhavūpasamassa okāsova natthīti mānappahānādayo saccādhiṭṭhānādike saṃvaḍḍhentīti dassetuṃ ‘‘mānappahāna’’ntiādi vuttaṃ.

Avisaṃvādanasīlo dhammacchandabahulo chandādhipateyyaṃ samādhiṃ nibbatteti. Cāgādhimutto nekkhammajjhāsayo akosajjabahulatāya vīriyādhipateyyaṃ, ñāṇuttaro cittaṃ attano vase vattento cittādhipateyyaṃ, vūpasantasabhāvo upasamahetubhūtāya vīmaṃsāya vīmaṃsayato vīmaṃsādhipateyyaṃ samādhiṃ nibbattetīti saccādhiṭṭhānādipārisuddhichandasamādhiādīnaṃ pāripūriyā saṃvattatīti dassetuṃ ‘‘saccādhiṭṭhānaṃ bhāvita’’ntiādi vuttaṃ.

Dhammacchandabahulo chandasamādhimhi ṭhito iṭṭhāniṭṭhachaḷārammaṇāpāte anavajjasevī hoti. Āraddhavīriyo vīriyasamādhimhi ṭhito saṃkilesapakkhassa santapanavaseneva puññaṃ paripūreti. Cittaṃ attano vase vattento cittasamādhimhi ṭhito paññāya upakārānupakārake dhamme pariggaṇhanto buddhiṃ phātiṃ gamissati. Vīmaṃsāsamādhimhi ṭhito dhammavicayabahulo upadhipaṭinissaggāvahameva paṭipattiṃ brūhetīti imamatthaṃ dassetuṃ ‘‘chandasamādhi bhāvito’’tiādi vuttaṃ.

Dūrādūrapaccatthikanivāraṇe bahūpakāro indriyasaṃvaro mettāya visesuppattihetuto mettaṃ vaḍḍheti. Tapena saṃkilesadhamme vikkhambhento vīriyādhiko paradukkhāpanayanakāmataṃ sāhatthikaṃ karotīti tapo karuṇaṃ saṃvaḍḍheti. Paññā pariyodāpitā sāvajjānavajjadhamme pariggaṇhantī pahāsanipātato muditaṃ rakkhantī paribrūheti. Upadhinissaggo pakkhando ninnapoṇapabbhārova sammadeva sattasaṅkhāresu udāsino hotīti so upekkhāvihāraṃ parivaḍḍhetīti imamatthaṃ dassetuṃ ‘‘indriyasaṃvaro bhāvito’’tiādi vuttaṃ. Tenāha ‘‘yo yassa visesapaccayo, so taṃ paripūretīti vutto’’ti.



我来将这段巴利文直译成简体中文：
"已断慢不欺妄"，慢断增长谛确立，因为无欺妄相。未断慢者依慢而欺妄某事。断除欲依、见依时，无施舍对治机会，故依断增长施确立。无明断尽时，无慧觉障碍，舍弃有行时，无非有寂处，为显示慢断等增长谛确立等，说"慢断"等。
不欺妄性多法欲者生起欲增上定。施舍胜解出离意乐者，因多不懈怠而生起精进增上，智上者令心随己转生起心增上，寂静性者以寂静因的观察而观察生起观察增上定，为显示谛确立等清净欲定等圆满而转，说"谛确立已修"等。
多法欲者住欲定中，于可意不可意六所缘生起时成为无过行者。精勤者住精进定中，以染污分热恼方式圆满福德。令心随己转者住心定中，以慧把握有益无益诸法而增长智慧。住观察定中多法择者增长导向依舍的修习，为显示此义说"欲定已修"等。
于防护远近怨敌中大有助益的根律仪，因为是慈特胜生起因而增长慈。以苦行压伏染污法者多精进，亲自作离苦欲求，故苦行增长悲。净化的慧把握有罪无罪法，守护喜而不令堕落，故增长喜。舍依倾向趣入倾向，于有情诸行中正确平舍，故增长舍住，为显示此义说"根律仪已修"等。因此说"某为某特胜因，说彼令彼圆满"。

87.Disābhāvenāti nayānaṃ disābhāvenāti yojetabbaṃ. Atthopissa pubbe vuttanayeneva veditabbo. Yena catukkena yassa rāgacaritādipuggalassa vodānaṃ visuddhi. Yathā apariññātā, appahīnā ca paṭhamāhāravipallāsādayo rāgacaritādīnaṃ puggalānaṃ upakkilesā, evaṃ paṭhamapaṭipadādayo bhāvitā bahulīkatā nesaṃ visuddhiyo hontīti vuttanayānusārena sakkā viññātunti āha ‘‘heṭṭhā vuttanayamevā’’ti.

Atha vā purimāhi dvīhi paṭipadāhi sijjhamānā vipassanā attano kiccavuttisaṅkhātaṃ pavattidukkhampi saṅgaṇhantī dukkhānupassanābāhullavisesato dukkhalakkhaṇaṃ paṭivijjhantī ‘‘appaṇihitaṃ vimokkhamukha’’nti vuttā. Tatiyāya paṭipadāya sijjhamānā sukhappavattikatāya sammadeva santatighanaṃ bhinditvā aniccalakkhaṇaṃ vibhāventī ‘‘animittaṃ vimokkhamukha’’nti vuttā. Catutthāya pana paṭipadāya sijjhamānā sukhappavattikatāya, visadañāṇatāya ca samūhakiccārammaṇaghanaṃ bhinditvā sammadeva anattalakkhaṇaṃ vibhāventī ‘‘suññataṃ vimokkhamukha’’nti vuttā.

Tathā kāyavedanānupassanā visesato dukkhalakkhaṇaṃ vibhāventī, cittānupassanā aniccalakkhaṇaṃ, dhammānupassanā anattalakkhaṇanti tā yathākkamaṃ ‘‘appaṇihitādivimokkhamukha’’nti vuttā.

Sappītikatāya assādāni paṭhamadutiyajjhānāni virajjanavasena visesato dukkhato passantiyā vipassanāya vasena ‘‘appaṇihitaṃ vimokkhamukha’’nti vuttāni. Tatiyaṃ santasukhatāya bāhirakānaṃ niccābhinivesavatthubhūtaṃ sabhāvato ‘‘anicca’’nti passantiyā vipassanāya vasena ‘‘animittaṃ vimokkhamukha’’nti vuttaṃ. Catutthaṃ upakkilesavigamādīhi parisuddhaṃ susamāhitaṃ yathā paresaṃ, evaṃ attano ca yathābhūtasabhāvāvabodhahetutāya sammadeva ‘‘suñña’’nti passantiyā vipassanāya vasena ‘‘suññataṃ vimokkhamukha’’nti vuttaṃ.

Evaṃ vihārānaṃ vipassanāvaseneva vimokkhamukhatā, tattha ‘‘dibbabrahmavihārānaṃ santasukhatāya assādanīyatā’’tiādinā appaṇihitavimokkhamukhatā yojetabbā. Ariyavihārassa paññādhikattā visesato anattānupassanāsannissayatāya suññatavimokkhatā. Āneñjavihārassa santavimokkhatāya aniccalakkhaṇappaṭivedhassa visesapaccayasabhāvato animittavimokkhamukhatā yojetabbā.

Tathā purimānaṃ dvinnaṃ sammappadhānānaṃ saṃkilesavisayattā kilesadukkhavītikkamassa dukkhānupassanābāhullattā appaṇihitavimokkhamukhatā. Tatiyassa anuppannakusaluppādanena dhammānaṃ udayavayavantatāvibhāvanato aniccalakkhaṇaṃ pākaṭanti animittavimokkhamukhatā. Catutthassa uppannānaṃ ṭhitattaṃ byāpārāpajjanena dhammānaṃ avasavattitādīpanato anattalakkhaṇaṃ supākaṭanti suññatavimokkhamukhatā.

Mānappahānālayasamugghātānaṃ sahāyataṇhāpahānatāya taṇhāpaṇidhivisodhanato appaṇihitavimokkhamukhatā. Avijjāpahānassa paññākiccādhikatāya suññatavimokkhamukhatā. Bhavūpasamassa saṅkhāranimittapaṭipakkhatāya animittavimokkhamukhatā.

Pakatiyā dukkhasabhāve saṅkhāre ñāṇasaccena avisaṃvādento dukkhato eva passati, cāgādhivimuttatāya taṇhaṃ vidūrīkaronto rāgappaṇidhiṃ visosetīti purimaṃ adhiṭṭhānadvayaṃ ‘‘appaṇihitaṃ vimokkhamukha’’nti vuttaṃ. Itarassa pana adhiṭṭhānadvayassa suññatānimittavimokkhamukhatā vuttanayā eva.


我来将这段巴利文直译成简体中文：
87.。"为方位"应配合为"诸理趣的方位"。其义也应如前说理解。以某四法为某贪行等补特伽罗的清净。如未遍知、未断的第一食颠倒等是贪行等补特伽罗的染污，如是已修已多作的第一行道等是彼等的清净，依已说理趣可以了知，所以说"如下已说理趣"。
或者以前二行道成就的毗婆舍那，摄受自己作用活动所称的转起苦，由多苦随观特胜而通达苦相，说为"无愿解脱门"。以第三行道成就，因乐转起而善破相续密集，显现无常相，说为"无相解脱门"。以第四行道成就，因乐转起及利慧，善破聚集作用所缘密集，善显现无我相，说为"空解脱门"。
如是身受随观特别显现苦相，心随观无常相，法随观无我相，故彼等依次说为"无愿等解脱门"。
因有喜而有味的初二禅，由离贪方式特别观苦的毗婆舍那力，说为"无愿解脱门"。第三禅因寂静乐性，是外道常执所缘，本性"无常"而观的毗婆舍那力，说为"无相解脱门"。第四禅由离染污等清净，善等持，如他人亦如自己如实本性觉悟因性，善观"空"的毗婆舍那力，说为"空解脱门"。
如是诸住由毗婆舍那力成为解脱门，其中"天梵住以寂静乐性可爱"等应配无愿解脱门性。圣住因慧增上，特别依无我随观而成空解脱性。不动住因寂静解脱性，为通达无常相特胜因性，应配无相解脱门性。
如是前二正勤因染污境界，超越烦恼苦而多苦随观，成无愿解脱门性。第三以未生善生起而显现法生灭性，无常相明显，故成无相解脱门性。第四以已生住性作用而显示法非自在性，无我相极明显，故成空解脱门性。
慢断、依断因断爱而净化爱愿，成无愿解脱门性。无明断因慧作用增上，成空解脱门性。有寂因对治行相，成无相解脱门性。
以智谛不欺于自性苦的诸行而观苦，以施舍胜解远离爱而干枯爱愿，故前二确立说为"无愿解脱门"。其余二确立的空、无相解脱门性如已说理。


Chandādhipateyyā cittekaggatā visesato dhammacchandavato nekkhammavitakkabahulassa hoti, vīriyādhipateyyā pana kāmavitakkādike vinodentassāti tadubhayaṃ nissāya pavattā vipassanā visesato rāgādippaṇidhīnaṃ visosanato ‘‘appaṇihitaṃ vimokkhamukha’’nti vuttā. Cittādhipateyyaṃ , vīmaṃsādhipateyyañca nissāya pavattā yathākkamaṃ aniccānattānupassanābāhullato ‘‘animittaṃ vimokkhamukhaṃ, appaṇihitaṃ vimokkhamukha’’nti ca vuttā.

Abhijjhāvinayano indriyasaṃvaro, kāmasaṅkappādivinodano tapo ca vuttanayeneva paṇidhipaṭipakkhato appaṇihitaṃ vimokkhamukhaṃ, buddhi anattānupassanānimittaṃ, upadhipaṭinissaggo nimittaggāhapaṭipakkhoti tadubhayasannissayā vipassanā yathākkamaṃ ‘‘suññataṃ, animittaṃ vimokkhamukha’’nti vuttā.

Āsannapaccatthikarāgaṃ paṭibāhantī mettā rāgapaṇidhiyā paṭipakkho, karuṇā paradukkhāpanayanākāravuttikā dukkhasahagatāya dukkhānupassanāya visesapaccayoti tadubhayasannissayā vipassanā ‘‘appaṇihitaṃ vimokkhamukha’’nti vuttā. Muditā sattānaṃ modaggahaṇabahulā tadaniccatādassanato aniccānupassanāya visesapaccayoti tannissayā vipassanā animittaṃ vimokkhamukhaṃ. Upekkhā ñāṇakiccādhikatāya anattānupassanāya visesapaccayoti tannissayā vipassanā ‘‘suññataṃ vimokkhamukha’’nti vuttāti evamettha pavattiākārato vipassato nissayato, kiccato ca bhinditvā vimokkhamukhāni yojitānīti.

Samatikkamanaṃ pariññāpahānañca. Saparasantāneti attano, paresañca santāne, tena kāyiko, vācasiko ca vihāro ‘‘vikkīḷita’’nti vuttoti dasseti ‘‘vividho hāro’’ti katvā. Tassa pana vibhāvanā idha adhippetā nayassa bhūmibhāvato. Yena paṭipakkhabhāvena. Tesaṃ paṭipakkhabhāvoti tesaṃ āhārādīnaṃ paṭipakkhabhāvo pahātabbabhāvo paṭipadādīnaṃ paṭipakkhabhāvo pahāyakabhāvoti yojetabbaṃ. Tattha paṭipadāggahaṇena vipassanā kathitā. Vipassanā ca cattāro āhāre parijānantī tappaṭibaddhachandarāgaṃ pajahatīti ujukameva tesaṃ paṭipakkhatā, evaṃ jhānādīnampi upādānādipaṭipakkhatā veditabbā tadupadesena vipassanāya kathitattā. Vipallāsasatipaṭṭhānānaṃ paṭipakkhabhāvo pākaṭo eva. Nti sīhavikkīḷitaṃ. Vīsatiyā catukkehi visabhāgato vitthārena vibhattanti tīhi padehi saṅgahetvā kathikattā vuttaṃ ‘‘saṅkhepena dassento’’ti.

Indriyānanti saddhādiindriyānaṃ. Dasannaṃ catukkānaṃ niddhāraṇāti yojanā.



我来将这段巴利文直译成简体中文：
欲增上心一境性特别属于多法欲、多出离寻者，精进增上则属于驱除欲寻等者，依此二者转起的毗婆舍那，因特别干枯贪等愿，说为"无愿解脱门"。依心增上、观察增上转起的，依次因多无常无我随观，说为"无相解脱门"和"无愿解脱门"。
调伏贪的根律仪，驱除欲寻等的苦行，如已说理由对治愿而为无愿解脱门，智慧为无我随观相，舍依为对治相执，依此二者的毗婆舍那依次说为"空、无相解脱门"。
慈遮止近怨贪为贪愿对治，悲以除他苦行相转起为苦随观特胜因，依此二者的毗婆舍那说为"无愿解脱门"。喜多取有情欢喜，由见彼无常性为无常随观特胜因，依此的毗婆舍那为无相解脱门。舍因智作用增上为无我随观特胜因，依此的毗婆舍那说为"空解脱门"。如是此处由转起行相、依处、作用分别配合解脱门。
超越即遍知断。"于自他相续"即于自己与他人的相续，以此显示身、语住处说为"游戏"，称为"种种行"。但此处意在阐明彼为理趣之地。由对治性。"彼等对治性"应配合为：彼等食等的对治性即应断性，行道等的对治性即能断性。其中以行道摄说毗婆舍那。毗婆舍那遍知四食而断系缚欲贪，故直接为彼等对治性，如是应知禅等也是取等对治性，因以彼教导说毗婆舍那。颠倒念处的对治性极明显。此即师子游戏。由二十四法以异相广说，以三句摄说，故说"略示"。
"诸根"即信等根。"二十四法抉择"为配合。

88.Niggacchatīti nikkhamati. Tato niddhāretvā vuccamāno hi niggacchanto viya hotīti. Cattāro puggaleti ‘‘taṇhācarito mando’’tiādinā (netti. 6) vutte cattāro puggale. Puggalādhiṭṭhānena cettha dhammo vuttoti āha ‘‘bhūmiṃ niddisitvā’’ti. Tato evāti yathāvuttapuggalacatukkato eva. Itaratthāpīti ‘‘sukhāya…pe… puggalā’’ti etthāpi. Sādhāraṇāyāti paṭhamacatutthāhipi vimissāya. Yathāvuttāsūti dutiyatatiyāsu.

Heṭṭhāti desanāhāravibhaṅgavicayahārasampātavaṇṇanāsu.

Eseva nayoti kusalamūlādidvādasatikasaṅgaho anavajjapakkho. ‘‘Vodāyati sujjhati etenāti vodāna’’nti (netti. aṭṭha. 11) vaṃ netabbataṃ sandhāyāha.

Yathā hārauddeso kato, evaṃ nayānaṃ akaraṇe kāraṇaṃ, payojanañca vibhāvetukāmo ‘‘kasmā panā’’tiādimāha. Nayehi nayantarehi. Sambhavadassanatthanti upapattidassanatthaṃ. Tattha sambhavo anuddesakkamena niddisane karaṇaṃ dassanaṃ payojanaṃ. Yadi hi ime nayā uppattiṭṭhānavasena asaṃkiṇṇā bhaveyyuṃ, hārā viya uddesānukkameneva niddisitabbā siyuṃ. Tathā hi vuttaṃ hārānaṃ uddesāvasāne ‘‘ete soḷasa hārā pakittitā atthato asaṃkiṇṇā’’ti (netti. 1).

Yasmā panete mūlapadehi mūlapadantaraniddhāraṇena aññamaññaṃ te niggacchanti, tasmā ekasmiṃ niddiṭṭhe itaropi atthato niddiṭṭhoyeva nāma hotīti imassa atthassa dassanatthaṃ ‘‘uddesānukkamena niddeso na kato’’ti.

Idāni tameva saṅkhepena vuttamatthaṃ vitthārena dassetuṃ ‘‘paṭhamanayato hī’’tiādi vuttaṃ. Tattha taṇhādiṭṭhicaritavasena dvidhā puggale vibhajitvā tesaṃ vasena nandiyāvaṭṭanayaṃ nīharitvā puna te eva taṇhādiṭṭhicarite catuppaṭipadāvibhāgena vibhajitvā sīhavikkīḷitassa nayassa sambhavo dassito, te eva catuppaṭipadābhedabhinne puggale puna ugghaṭitaññuādivibhāgena tidhā vibhajitvā tipukkhalassa nayassa sambhavo dassito. Taṃ sandhāyāha ‘‘paṭhamanayato…pe… niddiṭṭho’’ti.

Yasmā subhasukhasaññāhi lobho, niccasaññāya doso ‘‘iminā me anattho kato’’ti āghātuppattito , attasaññāya moho gahito hoti. Tathā asubhasaññādīhi alobhādayo, tasmā dhammādhiṭṭhānavasena tatiyanayato dutiyanayassa sambhavo. Yasmā pana lobhe sati sambhavato lobhaggahaṇeneva doso gayhati. Lobho ca taṇhā, moho avijjā, tappaṭipakkhato alobhādosehi samatho gayhati, amohena vipassanā, tasmā dhammādhiṭṭhānavaseneva dutiyanayato paṭhamanayassa sambhavoti imaṃ visesaṃ dīpetuṃ uddesānukkamena niddeso na katoti dassento ‘‘dhammādhiṭṭhānavasena panā’’tiādimāha.

Tenevāti tatiyanayato dutiyanayassa viya dutiyanayato paṭhamanayassapi sambhavato. Evaṃ pāḷiyaṃ puggalādhiṭṭhānavasena āgataṃ nissāya aṭṭhakathāyaṃ dhammādhiṭṭhānavaseneva nayaniggamo niddhāritoti ayameva viseso. Yadi evanti pāḷiyaṃ āgatappakārato aññenapi pakārena nayā niddhāretabbā, evaṃ sante yathā puggalādhiṭṭhānavasena paṭhamanayato tatiyanayassa, tatiyanayato dutiyanayassa sambhavo dassito, evaṃ dhammādhiṭṭhānavaseneva paṭhamanayato tatiyanayadutiyanayānaṃ, dhammādhiṭṭhānavaseneva dutiyanayato tatiyanayassa sambhavo dīpetabboti imamatthamāha ‘‘dve hutvā…pe… siyā’’ti.


我来将这段巴利文直译成简体中文：
88.。"出离"即出去。从彼抉择而说故如出去。"四补特伽罗"即如说"钝贪行者"等四种补特伽罗。此处依补特伽罗而说法，故说"指示地"。"从彼"即从如说四种补特伽罗。"其他处也"即"乐"等"补特伽罗"处也。"共通"即与第一第四混合。"如说"即第二第三。
"下"即在理趣分别、探究理趣会合注释中。
"此即理趣"即善根等十二法摄无过分。"清净即由此净化为清净"，意指应引导性而说。
如理趣总说已作，为显明不作理趣的原因和目的而说"为何"等。"诸理趣"即以其他理趣。"为显示生起"即为显示生成。其中生起即依总说次第而详说，显示即目的。若此等理趣依生起处而不混杂，应如理趣般依总说次第而详说。如是在理趣总说末说"此十六理趣已说，义不混杂"。
因为此等由根本句抉择其他根本句而互相出离，所以一详说时其他也即已详说，为显示此义而"不依总说次第而详说"。
今为广显已略说之义而说"从第一理趣"等。其中分贪行见行为二种补特伽罗，依彼等引出喜转理趣，复分彼等贪行见行为四行道，显示师子游戏理趣的生起，复分彼等四行道差别的补特伽罗为利根等三种，显示三窟理趣的生起。意指此而说"从第一理趣"等"已说"。
因为由净乐想而贪，由常想而瞋因生起"此人对我作不利"之恼害，由我想而痴被摄，如是由不净想等而无贪等，故依法确立从第三理趣生第二理趣。又因有贪时由生起而以贪摄瞋，贪即爱，痴即无明，由对治故以无贪无瞋摄止，以无痴摄观，故依法确立从第二理趣生第一理趣，为显示此差别而不依总说次第详说，显示而说"但依法确立"等。
"由彼"即如从第三理趣生第二理趣，如是从第二理趣也生第一理趣。如是依经中依补特伽罗确立而来，注释中仅依法确立抉择理趣出离，此即差别。"若如是"即若应由异于经中所来方式抉择诸理趣，如是如依补特伽罗确立显示从第一理趣生第三理趣，从第三理趣生第二理趣，如是应显示仅依法确立从第一理趣生第三第二理趣，仅依法确立从第二理趣生第三理趣，意指此而说"二成"等"应"。


Tattha nayoti pacchā vuttadutiyanayo. Atthatoti atthāpattito, atthato labbhamānattā eva sarūpena na kathitoti attho. Idāni taṃ atthāpattiṃ ekantikaṃ katvā dassetuṃ ‘‘yasmā’’tiādi vuttaṃ. Anuppaveso icchito taṃtaṃnayamūlapadānaṃ nayantaramūlapadesu samavarujjhanato. Tathā hi ‘‘yattha sabbo akusalapakkho saṅgahaṃ samosaraṇaṃ gacchati, yattha sabbo kusalapakkho saṅgahaṃ samosaraṇaṃ gacchatī’’ti (netti. 3) ca vuttaṃ. Ayañca atthoti ‘‘nayānaṃ aññamaññaanuppaveso niggamo’’ti ayaṃ duvidho attho. Piṭakānaṃ atthakathanaṃ peṭakaṃ, so eva upadesoti peṭakopadeso, upadesabhūtā pariyattisaṃvaṇṇanāti attho.

Ādito paṭṭhāyāti nayānaṃ aññamaññaanuppavesaniggamamattameva avibhāvetvā nayavicārassa paṭhamāvayavato pabhuti vibhāvanā dīpanā pakāsanā.

Dosadiṭṭhīti appassādatādidosagāhikadiṭṭhī, dosadassinoti attho. Te hi asamūhatānusayā, kāmesu ca ādīnavadassino. Idañhi nesaṃ aṅgadvayaṃ attakilamathānuyogassa kāraṇaṃ vuttaṃ. Natthi atthoti yo rāgābhibhūtehi andhabālehi parikappito diṭṭhadhammiko kāmehi attho, so madhubindugiddhassa madhulittasatthadhārāvalehanasadiso appassādo bahudukkho bahupāyāso bahuādīnavo savighāto sapariḷāho samparāyiko tathevāti sabbadāpi viññūjātikassa kāmehi payojanaṃ na vijjati. Anajjhositāti anabhibhūtā viharanti. Tena vuccati sukhā paṭipadāti tena mandakilesabhāvena tesaṃ puggalānaṃ akicchena sijjhamānā vipassanā paṭipadā ‘‘sukhā paṭipadā’’ti vuccati. Ajjhositāti abhiniviṭṭhā. Ime sabbe sattāti ime taṇhādiṭṭhicaritabhāvena dvidhā vuttā aparimāṇappabhedā sabbepi paṭipajjantā sattā.

Sukhenapaṭinissajjantīti kilese akicchena pajahanti. ‘‘Imā catasso paṭipadā’’tiādi paṭipadānaṃ ettāvatāyaṃ, visayabhāvakiccesu ca byabhicārābhāvadassanaṃ. Ayaṃ paṭipadāti nigamanaṃ, ayaṃ paṭipadā yāya vasena sīhavikkīḷitassa nayassa bhūmidassanatthaṃ cattāro puggalā niddhāritāti adhippāyo. Catukkamaggena kilese niddisatīti anantaraṃ vakkhamānena āhārādicatukkamaggena dasavatthuke kilesasamūhe niddisati. Catukkamaggena ariyadhammesu niddisitabbāti tappaṭipakkhena paṭipadādicatukkamaggena ariyadhammesu bodhipakkhiyesu visayabhūtesu niddhāretvā kathetabbā.

Idañca pamāṇaṃ cattāro āhārāti imesaṃ vipallāsānaṃ pavattiyā pamāṇaṃ, yadidaṃ cattāro āhārā. Idaṃ vuttaṃ hoti – yāvadeva cattāro āhārā pariññaṃ na gacchanti, tāvadeva cattāro vipallāse vibhajanti. Yāvadeva cattāro vipallāsā appahīnā, tāvadeva cattāri upādānāni paribrūhantīti. Evaṃ sabbattha yathārahaṃ vattabbaṃ. Tenāha ‘‘evaṃ imāni sabbāni dasa padānī’’ti. ‘‘Yojetabbānī’’ti ca vacanaseso.

‘‘Abhijjhāya ganthatī’’ti iminā abhijjhāyanameva ganthananti dasseti. Esa nayo sesesupi. Papañcentoti diṭṭhābhinivesaṃ vitthārento.

Vippaṭisāruppattihetubhāvo kilesānaṃ āsavananti āha ‘‘āsavantī’’ti. Kiṃ vippaṭisārāti tena kilesānaṃ vītikkamavatthuṃ vadati. Yasmā appahīnānusayasseva vippaṭisārā, na itarassa, tasmā ‘‘ye vippaṭisārā, te anusayā’’ti vuttaṃ. Padadvayenapi phalūpacārena kāraṇaṃ vuttaṃ.


我来将这段巴利文直译成简体中文：
其中"理趣"即后说第二理趣。"义"即义涵，因为仅从义上获得而非以自相说，此为义。今为确定显示彼义涵而说"因为"等。欲求相入是因各理趣根本句于其他理趣根本句中平等对立。如是说"一切不善分摄归依止，一切善分摄归依止"。"此义"即"诸理趣互相相入出离"此二种义。解说三藏为箧论，彼即教导为箧论教导，即为教导的圣典注释，此为义。
"从始"即不仅显示理趣互相相入出离，而从理趣考察首分起显明阐明开示。
"瞋见"即执取无味等过失见，即见过失者。彼等未断随眠，见欲中过患。此二支分说为彼等自苦行因。"无义"即为贪所制盲愚者所妄想现法欲义，如贪蜜滴者舔蜜涂刀刃般少味多苦多恼害多过患有苦恼有热恼，后世亦如是，故智者任何时候都无欲用。"不耽着"即不被制住。"故说乐行道"，因彼等烦恼微弱，不艰难成就的毗婆舍那行道说为"乐行道"。"耽着"即执著。"此一切有情"即此以贪行见行分为二种说的无量差别一切修行有情。
"乐舍离"即不艰难断烦恼。"此四行道"等是行道的究竟及显示境界作用无差异。"此行道"为总结，此行道，依此为显示师子游戏理趣地而抉择四补特伽罗，此为意趣。"以四道显示烦恼"即以将说的食等四道显示十事烦恼聚。"应以四道显示圣法"即应以对治的行道等四道于所缘圣法菩提分中抉择而说。
"此量四食"即此等颠倒转起的量，即是四食。此说：乃至四食未遍知，乃至分别四颠倒；乃至四颠倒未断，乃至增长四取。如是一切处应随宜说。故说"如是此一切十句"。应补充说"应配"。
"以贪系缚"以此显示唯以贪为系。其余亦如是理。"戏论"即广说见执取。
烦恼因成为后悔生起因，故说"漏"。"何后悔"，以此说烦恼的违犯事。因为唯未断随眠者有后悔，非其他，故说"彼后悔即随眠"。二句都以果代说因。


Paṭhamenapadenāti yathāvuttesu dasasu suttapadesu paṭhamena padena. Paṭhamāya disāyāti tadatthasaṅkhātāya sīhavikkīḷitassa saṃkilesapakkhe paṭhamāya disāya.

Itīti evaṃ, vuttanayenāti attho. Kusalākusalānanti yathāvuttaanavajjasāvajjadhammānaṃ. Pakkhapaṭipakkhavasenāti vodānapakkhatappaṭipakkhavasena. Yojanāti paṭhamadisādibhāvena yutte katvā manasānupekkhanā. ‘‘Manasā volokayate’’ti (netti. 4) hi vuttaṃ.

Tassāti disālokanassa. Sotāpattiphalādīnaṃ pariyosānatā indriyavasena veditabbā. Yesañhi saddhādīnaṃ indriyānaṃ vasena satipaṭṭhānādīni sijjhanti, tesaṃ vasena sotāpattiphalādīnaṃ pariyosānatā. Tattha sotāpattiphale saddhindriyaṃ pāripūriṃ gacchati. Sotāpanno hi saddhāya paripūrikārī. Sakadāgāmiphale vīriyindriyaṃ pāripūriṃ gacchati. Sakadāgāmī hi āraddhavīriyo uparimaggādhigamāya. Anāgāmiphale samādhindriyaṃ pāripūriṃ gacchati. Anāgāmī samādhismiṃ paripūrikārī. Aggaphale arahatte satindriyañca paññindriyañca pāripūriṃ gacchati. Arahā hi sativepullappatto, paññāvepullappatto cāti.

Apare panāhu – saddhābalena subhasaññāya pahānaṃ. Saddahanto hi paṭikkūlamanasikāre kammaṃ karoti. Vīriyabalena sukhasaññāya pahānaṃ. Vīriyavā hi sukhassādaṃ abhibhavitvā yonisomanasikāramanuyuñjati. Samādhibalena niccasaññāya pahānaṃ. Samāhito hi saṅkhārānaṃ udayabbayaṃ pariggaṇhanto aniccasaññaṃ paṭilabhati. Paññābalena attasaññāya pahānaṃ. Paññavā hi saṅkhārānaṃ avasavattitaṃ sallakkhento attasuññataṃ paṭivijjhati. Sati pana sabbatthāpi icchitabbā. Tenāha ‘‘satiṃ ca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234; mi. pa. 2.

我来将这段巴利文直译成简体中文：
以第一句而言，即如所说十经句中的第一句。以第一方向而言，即师子游戏所说染污分的第一方向。
"如是"即如此，意指已说理趣。"善不善"即如所说无过无罪法。"分与对分"即以清净分及其对治分。"联结"即以第一方向等联结，以心不偏不倚观察。盖经中说"以心观察"。
彼即方向观察。须陀洹果等终结应以根据理解。盖以信等根，成就念处等，以其根据，须陀洹果等得其终结。于其中，须陀洹果中信根得圆满。须陀洹者以信得圆满。一来果中精进根得圆满。一来者以精进发起上道。不还果中定根得圆满。不还者于定中得圆满。最上果阿罗汉果中念根与慧根得圆满。阿罗汉实得念之充足，慧之充足。
复有说：以信力断净想。信者于不净思惟而作业。以精进力断乐想。精进者胜过乐味，专注正念思惟。以定力断常想。定者观察诸行生灭，得无常想。以慧力断我想。慧者观察诸行无自在性，洞察无我。然念应处处欲求。故经中说："诸比丘，我说念处处皆应"。

1.13). Evaṃ catuvipallāsappahāyīnaṃ catunnaṃ indriyānaṃ pāripūriṭṭhānaṃ cattāri sāmaññaphalāni catuvipallāsamukhānaṃ catunnaṃ disānaṃ pariyosānāni vuttānīti.

‘‘Lobho akusalamūla’’ntiādi lobhādīnaṃ hetuphalabhāvena sampayuttatāya dassanaṃ.

Tattha manāpikenāti yebhuyyavasena vuttaṃ. Amanāpikenāpi hi ārammaṇena vipariyesavasena lobho uppajjati. Manāpikenāti vā manāpikākārena. Phassavedanūpavicārarāgavitakkapariḷāhā sahajātāpi labbhanti, asahajātāpi. ‘‘Uppādo’’ti etena uppajjamānasaṅkhāraggahaṇanti ‘‘uppajjatī’’ti vuttaṃ. Uppādalakkhaṇasseva pana gahaṇe ‘‘uppajjatī’’ti na vattabbaṃ siyā. Na hi uppādo uppajjati, rāgajapariḷāhahetukatā ca tesaṃ rāgassa taṇhāsabhāvattā. Taṇhā hi dukkhassa samudayo, yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ dukkhanti. Tathā ca vuttaṃ ‘‘taṇhāsahajātavedanāya pana lobho sahajātādipaccayehi ca paccayo’’ti. Evaṃ iṭṭhārammaṇe uppannalobhasahagatasukhavedanāya udayo idha ‘‘uppādo saṅkhatalakkhaṇa’’nti vutto, tassā vipariṇāmo ‘‘vipariṇāmadukkhatā’’ti. Vipariṇāmāvatthā ca udayāvatthaṃ vinā na hotīti sā taṃ nissāya uppajjantī viya vuttā ‘‘uppādaṃ…pe… dukkhatā’’ti.

Doso akusalamūlantiādīsupi vuttanayānusārena attho veditabbo. Ayaṃ pana viseso – ṭhitassa aññathattaṃ nāma jarā, taṃ nissāya domanassassa uppajjanato vuttaṃ ‘‘ṭhitassa…pe… dukkhadukkhatā’’ti. Dosajapariḷāhahetukatā jarāya dosabahulassa puggalassa nacirena jīraṇato veditabbā.

Vayoti saṅkhārānaṃ nirodho. Aniccatāvasena ca saṅkhatadhammānaṃ saṅkhāradukkhatāti vuttaṃ ‘‘vaya…pe… saṅkhāradukkhatā’’ti. Tenāha bhagavā ‘‘yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 3.15, 45, 76; paṭi. ma. 

我将巴利文完整直译成简体中文：
如是说四颠倒断除者，四根得圆满处，四共同果，四颠倒门的四方向终结已说。
"贪为不善根"等，显示贪等以因果关系相互联系。
其中"可意"者，多数说。即使以不可意的对境，亦因颠倒而生贪。或"可意"即可意方式。触、受、观察、贪欲、思虑、热恼，与生俱生，亦可得异生。"生起"者，说为生起的行蕴把握。若仅取生起相，则不应说"生起"。盖生起非生起，彼等因贪热恼，贪为渴爱本性。渴爱实为苦之集，凡有集法，皆为苦。如是已说："与渴爱俱生受，贪以与生等因缘为缘"。如是于可意境生起贪俱生乐受，此处说"生起为有为相"，其变坏名"变坏苦"。变坏处非离生起处，故说似由彼生起"生起……苦"。
于"瞋为不善根"等，应依已说理趣类推义理。此有差别：住者之变异名老，依之而生忧苦，故说"住者……苦苦"。因瞋热恼，多瞋者身不久老，可得知。
"坏"即诸行灭。依无常性，有为法说"行苦"，故说"坏……行苦"。世尊故说："凡无常即苦"。

2.10). Mohajapariḷāhahetukatā vayalakkhaṇassa yebhuyyena sammohanimittattā, maraṇassa avijjāpaccayattā ca saṃsārappavattiyā veditabbā.

Alobhādīnaṃ paññādipāripūrihetukatā yathārahaṃ upanissayakoṭisahajātakoṭiyā ca paccayabhāvena veditabbā. Sabbe hi kusalā dhammā sabbesaṃ kusalānaṃ dhammānaṃ yathāsambhavaṃ paccayavisesā honti evāti. Abyāpādavitakkasannissayo upavicāro abyāpādūpavicāro. Avihiṃsūpacārepi eseva nayo.

Ayaṃ tipukkhalo nāma dutiyo nayo saddhiṃ disālokananayena niddiṭṭhoti vacanaseso. ‘‘Ime cattāro’’tiādi puggalādhiṭṭhāneneva nandiyāvaṭṭassa nayassa bhūmidassanatthaṃ āraddhaṃ. Ime yathāvuttapaṭipadācatukkassa vasena catubbidhā. Visesenāti diṭṭhitaṇhāsannissayatāvisesena. Diṭṭhicarito hi tikkhapañño, mandapañño ca sukhāya paṭipadāya khippābhiññāya ca dandhābhiññāya ca niyyātīti dvidhā vuttoti. Tathā taṇhācarito dukkhāya paṭipadāya khippābhiññāya ca dandhābhiññāya ca niyyātīti dvidhā vuttoti dassito cāyamattho. Tenāha ‘‘dve honti diṭṭhicarito ca taṇhācarito cā’’ti.

Cattārohutvāti sīhavikkīḷitassa nayassa bhūmidassane cattāro hutvā ṭhitā, catuppaṭipadāvasena cattāro katvā vuttāti attho. Tayo hontīti tipukkhalassa nayassa bhūmidassane ugghaṭitaññuādivasena tayo bhavanti. Tayo hutvāti tathā tayo hutvā ṭhitā tayo katvā kathitā. Dve hontīti idāni nandiyāvaṭṭassa nayassa bhūmidassane dve bhavanti. Ajjhosānanti diṭṭhiajjhosānaṃ. Abhinivesoti taṇhābhiniveso. Ahaṃkāroti ahaṃmāno ‘‘aha’’nti vā karaṇaṃ ahaṃkāro. Diṭṭhimānamaññanānaṃ vasena ‘‘ahamasmī’’ti samanupassanā mamaṃkāro, mamāyanaṃ taṇhāggāho.

Dasapadāni ‘‘paṭhamā disā’’ti kātabbānīti nandiyāvaṭṭassa nayassa ‘‘paṭhamā disā’’ti karaṇīyāni, ‘‘paṭhamā disā’’ti vavatthapetabbānīti attho. Saṃkhittena…pe… pakkhassāti anekappabhedassapi kaṇhapakkhassa saṃkilesapakkhassa atthaṃ saṃkhittena saṅkhepena paṭipakkhe vattamāne vodānadhamme uddissa ñāpenti pakāsenti, paṭhamā kātabbāti yojanā. Dasa padāni dutiyakānīti taṇhādikā dasa koṭṭhāsā ‘‘dutiyā disā’’ti kātabbā. ‘‘Saṃkhittena…pe… kaṇhapakkhassā’’ti ānetvā yojetabbaṃ.

Yonisoti upāyaso. Yoniso manasikāro aniccādivasena paṭhamamanasikāro. Paññāti sutacintāmayī paññā, jhānābhiññā ca. Nibbidāti nibbedhañāṇaṃ. Somanassadhammūpasañhitaṃ pamodādisahagataṃ cetasikasukhaṃ.

Kusalapakkhe cāti ca-saddo samuccayattho, tena ubhayapakkhato samuccayavasena catasso disā, na paccekanti dasseti.

Tesanti taṇhādīnaṃ, taṇhāya, taṇhāpakkhikānañcāti attho. Satipi anavasesato rāge pahīyamāne anavasesato avijjāpi pahīyateva, rāgassa pana cetovimutti ujupaṭipakkhoti dassanatthaṃ ‘‘rāgavirāgā’’ti vuttaṃ. Avijjāvirāgāti etthāpi eseva nayo. Ayañca attho ‘‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimutti’’ntiādinā (ma. ni. 

我将巴利文完整直译为简体中文，并调整对仗性质的句子：
痴生热恼因性当由坏相多分为痴因，死亡以无明为缘，应知于轮回转起。
无贪等为慧等圆满因性，应知随宜由近依胜及俱生胜为缘性。一切善法于一切善法，随其生起而为殊胜缘。依无恚寻而起观察为无恚观察，于无害观察亦如是理。
此名三窟第二理趣，与方向观察理趣已说，此为语句补充。"此四"等依补特伽罗确立而开始，为显喜转理趣之地。此等依如说四行道差别为四种。"特别"即依见爱依止差别。见行者利慧与钝慧，以乐行道速通与迟通而出，故说为二。如是爱行者以苦行道速通与迟通而出，故说为二，此义已显。故说"二者为见行与爱行"。
"成四"即于师子游戏理趣地现为四，依四行道分别说为四，此为义。"成三"即于三窟理趣地依利根等成三。"既三"即如是立为三已说为三。"成二"即今于喜转理趣地成二。"耽着"即见耽着。"执著"即爱执著。"我作"即我慢，或作"我"为我作。由见慢思惟力而观"我是"为我所作，执取为爱取。
十句应作"第一方向"即喜转理趣应作"第一方向"，应确立为"第一方向"，此为义。"略说……分"即多种黑分染污分义，略说对治转起清净法指示开显，应作第一，此为配合。"十句为第二"即贪等十部分应作"第二方向"。应引"略说……黑分"而配合。
"如理"即方便。如理作意为无常等初作意。"慧"即闻思所成慧与禅通。"厌离"即通达智。"喜法相应"即与喜等俱心乐。
"于善分"中"及"字为总摄义，以此显示由双分总摄力为四方向，非各别。
"彼等"即贪等，贪及贪分者，此为义。虽无余贪断时无余无明亦断，然为显贪以心解脱为正对治故说"离贪"。于"离无明"中亦此理。此义如说"由漏尽得无漏心解脱慧解脱"等。

1.438) āgatapāḷiyā atthavaṇṇanāvasena vuttā, idha pana ‘‘rāgavirāgā cetovimutti sekkhaphalaṃ, avijjāvirāgā paññāvimutti asekkhaphala’’ntiādinā (netti. 51) vevacanasamāropane āgatattā purimā anāgāmiphalaṃ. Tañhi kāmarāgassa ujuvipaccanīkato samādhipāripūriyāva visesato ‘‘rāgavirāgā cetovimuttī’’ti vuccati, pacchimā arahattaphalaṃ taṇhāya, avijjāya ca anavasesappahānato, paññāpāripūriyā ca ‘‘avijjāvirāgā paññāvimuttī’’ti vuccati.

Tatthāti nandiyāvaṭṭanaye. Tesūti ‘‘cattāri padānī’’ti vuttesu taṇhādīsu catūsu mūlapadesu. Idha samosaraṇanti saṅgaho vutto, so ca sabhāvato, sabhāgato ca hotīti taṇhādīni cattāri dassetvā ‘‘tesu aṭṭhārasa mūlapadāni samosarantī’’ti vuttaṃ. Samathaṃ bhajanti sabhāvato, sabhāgato cāti adhippāyo. Vipassanaṃ bhajantīti etthāpi eseva nayo. Nayādhiṭṭhānānaṃ nayādhiṭṭhāne anuppaveso nayānaṃ nayesu anuppaveso eva nāma hotīti āha ‘‘tipukkhalo…pe… anuppavisantī’’ti.

Alobhāmohapakkhaṃ abhajāpetvā adosapakkhaṃ bhajāpetabbassa nandiyāvaṭṭasīhavikkīḷitamūlapadassa abhāvato adoso ekasuttakoṭiyā ekakova hotīti dassento āha ‘‘adoso adoso evā’’ti. Doso doso evāti etthāpi eseva nayo. Samosaranti sabhāgato ca sabhāvato ca saṅgahaṃ gacchantīti attho.

Bhūmi gocaroti ca mūlapadāni eva sandhāya vadati. Ekekaṃ nayaṃ anuppavisati taṃtaṃmūlapadānuppavesato. Kusale vā viññāte akusalo paṭipakkho, akusale vā kusalo paṭipakkho anvesitabbo saṃvaṇṇiyamānasuttapadānurūpato upaparikkhitabbo. Anvesanā upaparikkhā ‘‘disālokana’’nti vuccati. So nayo niddisitabboti tathā anvesitvā tehi dhammehi disā vavatthapetvā so so nayo niddhāretvā yojetabbo. Yathā mūlapadesu mūlapadānaṃ anuppaveso saṃvaṇṇito, imināva nayena mūlapadato mūlapadānaṃ niddhāraṇāti veditabbāti dassento ‘‘yathā ekamhi…pe… niddisitabbānī’’ti āha. ‘‘Ekekasmiñhī’’tiādi kāraṇavacanaṃ.

Tattha tatthāti ekekasmiṃ naye. Ekasmiṃ dhamme viññāteti taṇhādike ekasmiṃ mūlapadadhamme sarūpato, niddhāraṇavasena vā viññāte. Sabbedhammā viññātā hontīti tadaññamūlapadabhūtā sabbe lobhādayo viññātā nayassa bhūmicaraṇāyogyatāya pakāsā pākaṭā honti . ‘‘Imesa’’ntiādi nayattayadisābhūtadhammānaṃ matthakapāpanena tiṇṇaṃ nayānaṃ kūṭaggahaṇaṃ, taṃ heṭṭhā vuttanayameva.

Puna ‘‘imesū’’tiādi kammanayadvayassa vibhāgavibhāvanaṃ, taṃ viññeyyameva.

Nayasamuṭṭhānavāravaṇṇanā niṭṭhitā.

Sāsanapaṭṭhānavāravaṇṇanā



我来将这段巴利文直译成简体中文：
如注释《第438经》义说："由离贪得心解脱，由离无明得慧解脱"等。此中如"由离贪心解脱为有学果，由离无明慧解脱为无学果"等同义安立而来，前者为不还果。彼因对治欲贪，以定圆满特别说为"由离贪心解脱"；后者为阿罗汉果，因爱、无明无余断除，以慧圆满说为"由离无明慧解脱"。
其中于喜转理趣。"彼等"即如说"四句"中贪等四根本句。此处说"摄归"，彼由自性及同分而有，故显示贪等四已说"于彼等十八根本句摄归"。意指依自性及同分趣向止。于"趣向观"此中亦此理。理趣确立于理趣确立相入，即为诸理趣于诸理趣相入，故说"三窟......相入"。
不令趣向无贪无痴分而应令趣向无瞋分，因无喜转师子游戏根本句，故无瞋单独以一线端而为一，为显示此而说"无瞋即无瞋"。于"瞋即瞋"中亦此理。"摄归"即依同分及自性而得摄受，此为义。
"地"与"行处"唯指根本句。每一理趣相入因各各根本句相入。或知善时不善对治，或知不善时善对治，应随所注释经句而寻求观察。寻求观察说为"方向观察"。"彼理趣应详说"即如是寻求已，以彼等法确立方向，应抉择配合彼彼理趣。如已注释根本句于根本句相入，以此理趣应知从根本句抉择根本句，为显示此而说"如于一......应详说"。"于每一"等为说原因。
"于彼彼"即于每一理趣。"知一法"即知贪等一根本句法的自相或由抉择。"知一切法"即知彼等其他根本句一切贪等，因理趣地行适宜而显明显著。"此等"等为理趣三方向法达顶而取三理趣顶，彼如前说理趣。
复"于此等"等为显二业理趣差别，彼应了知。
理趣生起品注释竟。
教示建立品注释

89.Saṅgahavārādīsūti saṅgahavārauddesaniddesavāresu. Sarūpato na dassitaṃ, atthato pana dassitamevāti adhippāyo. Tameva hi atthato dassanatthaṃ udāharaṇabhāvena nikkhipati, yathā mūlapadehi paṭṭhānaṃ niddhāretabbanti. ‘‘Aññamaññasaṅgaho’’ti idaṃ mūlapadapaṭṭhānānaṃ aññamaññato niddhāretabbatāya kāraṇavacanaṃ ‘‘sati anuppavese tato viniggāmo siyā’’ti. Paṭṭhānanti ettha pa-iti upasaggapadaṃ, taṃ pana ‘‘vibhattesu dhammesu yaṃ seṭṭhaṃ, tadupāgamu’’ntiādīsu viya pakāratthajotakanti dassento ‘‘pakārehi ṭhāna’’ntiādīsu viya pakāratthajotakanti dassento ‘‘pakārehi ṭhāna’’nti āha. Idhāti imasmiṃ nettippakaraṇe. Tassāti desanāsaṅkhātassa pariyattisāsanassa. Tathābhāvadīpananti veneyyajjhāsayānurūpena pavattitattā saṃkilesabhāgiyatādippakārehi ṭhitabhāvena dīpetabbattā ‘‘dīpissatīti dīpana’’nti katvā. Patiṭṭhahanti adhisīlasikkhādayo samudāyarūpena gahitā. Etehi saṃkilesadhammādīhi, saṃkilesadhammādīnaṃ adhisīlasikkhādīnaṃ pavattanupāyatā anupubbikathāya sāmukkaṃsikāya dhammadesanāya dīpetabbā. Tesanti saṃkilesadhammādīnaṃ. Puna tesanti suttāni sandhāyāha.

Goṭṭhāti vajā. Paṭṭhitagāvoti gatagāvo. Āgataṭṭhānasminti sīhanādasuttaṃ (ma. ni. 

我来将这段巴利文直译成简体中文：
89. "于摄受品等"即于摄受品总说详说品中。意指未以自相显示，但已以义显示。为显示彼义而置为譬喻，如应从根本句抉择建立。"互相摄受"此为根本句建立应互相抉择之因说"若有相入则有出离"。"建立"中"pa"为前缀词，如"于已分别诸法中，趣向其最胜"等中表示行相，为显示此而说"以诸行相住"。"此中"即此《导论》中。"彼"即教说所称圣典教法。"显示如是性"即由随顺所化根机而转起，应显示染污分等诸行相住性，作"将显示为显示"。"安住"即总摄戒学等。由此等染污法等，应以次第说及最胜法说显示染污法等及增上戒学等的转起方便。"彼等"即染污法等。复"彼等"是指诸经。
"牛栏"即牛舍。"已往之牛"即已去之牛。"于已来处"即《狮子吼经》。

1.156) vadati. Pavattagamanattā etthāti vacanaseso. Atha vā gacchati etthāti gamanaṃ, desanāñāṇassa nissaṅgavasena pavattagamanadesabhāvato paṭṭhānaṃ nāmāti attho. Vomissāti ‘‘saṃkilesabhāgiyañca vāsanābhāgiyañcā’’tiādinā dukatikacatukkabhāvena missitā.

Saṃkilesabhāve ñāpetabbe pavattaṃ, taṃ visayaṃ katvā desitanti attho, atthamattavacanañcetaṃ , saṃkilesabhāge bhavanti saddanayena attho veditabbo. ‘‘Saṃkilesabhāgika’’ntipi pāṭho, tassa saṃkilesabhāgo etassa atthi, saṃkilesabhāge vā niyuttaṃ, saṃkilesabhāgassa vā pabodhanasīlaṃ saṃkilesabhāgikaṃ, tadeva saṃkilesabhāgiyanti attho veditabbo. Padālanaṃ samucchindanaṃ, padālanasannissayatā cettha padālanaggahaṇena gahitāti daṭṭhabbaṃ. Asekkheti asekkhadhamme. Tesaṃ vomissakanayavasenāti tesaṃ saṃkilesabhāgiyādīnaṃ catunnaṃ paṭikkhepāpaṭikkhepavomissakanayavasena.

‘‘Tāni pana cha dukā’’tiādinā padānaṃ gahaṇaparicchedato vavatthāpanataṃ vatvā parato ‘‘sādhāraṇāni katānī’’ti padassa atthasaṃvaṇṇanāya sayameva sarūpato dassessati. ‘‘Anuddharaṇe kāraṇaṃ natthī’ti vatvā uddharaṇe pana kāraṇaṃ dassento ‘‘tathā hi vakkhatī’’tiādinā pāḷimāhari. Vodānaṃ nāma saṃkilesato hoti saṃkiliṭṭhasseva vodānassa icchitattā. Yasmā vodānaṃ tadaṅgādivasena saṃkilesato visujjhanaṃ, tasmā ‘‘taṃ pana atthato vāsanābhāgiyādi eva hotī’’ti vuttaṃ. Tattha tadaṅgavikkhambhanehi vodānaṃ vāsanābhāgiyādivasena hoti, samucchedapaṭippassaddhīhi vodānaṃ nibbedhabhāgiyavasena, asekkhabhāgiyavasena vodānaṃ paṭippassaddhiyā eva veditabbaṃ. Yāyaṃ desanā rāgādibhāginī siyā, sā saṃkilesabhāgiyā. Yāyaṃ desanā cāgādibhāginī siyā, sā vāsanābhāgiyā. Yā pana āpattivicchedanī sāvasesaṃ, anavasesañca, sā nibbedhabhāgiyā, asekkhabhāgiyā ca.

‘‘Taṇhāsaṃkilesabhāgiyaṃ sutta’’ntiādinā paṭhamameva saṃkilesabhāgassa dassitattā vuttaṃ ‘‘saṃkileso tividho…pe… visayadassanatthaṃ āraddha’’nti. Bhavarāgo bhavapatthanā. Uppajjatīti na vigacchati. Tatra tatra bhaveti yadi vā kāmabhave, yadi vā rūpabhave, yadi vā arūpabhave. Padantarasaṃyojanavasenāti dukanayeneva padantarena yojanavasena. Missitāni katānīti saṃsaṭṭhāni katāni.

Ekakacatukkavasena dassitabbāni padāni eva gahetvā āvuttinayadassanavasena missetvā avasiṭṭhadukavasena, tikacatukkavasena ca itare aṭṭha paṭṭhānabhāgā dassitāti āha ‘‘tāniyeva yathāvuttāni aṭṭha suttānī’’tiādi . Cattāro ekakāyeva pāḷiyaṃ ādito dassitā. Chadukā pāḷiyaṃ āgatā cattāro, aṭṭhakathāyaṃ dveti. Cattāro tikā pāḷiyaṃ āgatā dve, aṭṭhakathāyaṃ dveti. Dve catukkā pana aṭṭhakathāyameva āgatā. ‘‘Pāḷiyaṃ anāgatā’’ti idaṃ sarūpato anāgamanaṃ sandhāya vuttaṃ, nayato pana āgatabhāvo dassito eva. Ye panettha pāḷiyaṃ anāgatā, tesaṃ udāharaṇāni parato dassayissāma.


我将为您完整直译巴利文：
说者。由进行行动之故，此处为语句补充。或者说"于此行"即行，依教说智的无系缚而进行行动处为建立，此为义。"杂合"即如"染污分及习气分"等，由二、三、四种方式而杂合。
于染污分应知其所转起，以此为境界而说示，此为义，此为单纯意义语言。于染污分依语言方式应知其义。亦有读作"染污分"，彼有染污分，或于染污分安立，或染污分显明本性为染污分，此义应了知。破坏即截断，于此破坏之执取亦被破坏执取。
无学即无学法。彼等依杂合理趣，即彼等染污分等四者之破坏与不破坏杂合理趣。
如"彼等六双"等，由句之取舍限定已，后续"已作共通"等句之义，自身将以自相显示。说"无提取之因"而显示提取之因，以"如是将说"而引用经文。清净即从染污而有，因为期望已染污者之清净。由于清净是从染污分部分等而清净，故说"彼实际上为习气分等"。于此，以部分缓解而清净为习气分等，以究竟断除而清净为通达分，以无学分清净唯依止息。若此教说属于贪等分，则为染污分。若此教说属于舍等分，则为习气分。若为犯戒断除，有余及无余，则为通达分及无学分。
如"贪染污分经"等，首先已显示染污分，故说"染污三种......为显示境界而开始"。有有爱即有期望。"生起"即不消散。于彼彼处有，或于欲有，或于色有，或于无色有。依句间连结之故，即以二理趣之句间连结。"已作杂合"即已和杂。
唯取单一四种方式已显示之句，以周转理趣显示而杂合，以余二理趣及三、四理趣显示其余八建立分，故说"彼等如前说八经"等。四单一经首先于经典中显示。六双经中，四经于经典中来，二经于注疏中。四三经中，二经于经典中来，二经于注疏中。两四经唯于注疏中来。"于经典中未来"此言依自相未来，然依理趣已显示其来。至于经典中未来者，其譬喻将于后显示。


Soḷasahīti soḷasavidhehi. Na hi tāni suttāni soḷaseva, atha kho soḷasappakārānīti mūlagaṇanaṃ ṭhapetvā kāraṇasuttaladdhena saṅkhāragabbhena tadanurūpo yo gaṇanavitthāro, tassa pattharaṇavidhi paṭṭhānanayo. Iminā…pe… natthīti yathāvuttapaṭṭhānavinimutto pariyattisāsanappadeso na vijjati yathārahaṃ taṃtaṃpaṭṭhānabhāvena pavattattāti dasseti. Yadi suttageyyādi navavidhaṃ pariyattisāsanaṃ yathāvuttapaṭṭhānavaseneva pavattaṃ, tattha kathamidha anidassitānaṃ gāthādīnaṃ saṃkilesabhāgiyādibhāvo gahetabboti pañhaṃ sandhāya ‘‘gāthāya gāthā anuminitabbā’’tiādipāḷi pavattāti dassetuṃ ‘‘kathaṃ panā’’tiādi vuttaṃ.

Tattha ayaṃ gāthā viyāti ‘‘kāmandhā jālasañchannā, manopubbaṅgamā dhammā, uddhaṃ adho sabbadhi vippamutto, yassa selūpamaṃ citta’’ntiādinā idha udāhaṭagāthā viya. Gāthāti aññāpi tepiṭake buddhavacane āgatā idha anudāhaṭā. Saṃvaṇṇanākāle sammukhībhāvena ‘‘ayaṃ gāthā viyā’’ti vuttā yā kāci gāthā ‘‘saṃkilesabhāgiyā’’ti vā ‘‘saṃkilesavāsanānibbedhaasekkhabhāgiyā’’ti vā anuminitabbā nayaggāhena ñāpetabbāti dassetuṃ vuttaṃ ‘‘saṃkilesa…pe… jānitabbāti attho’’ti. Vā-saddo hi idha avuttavikappanattho. Sesapadesūti veyyākaraṇasuttapadesu.

90.Ariyānaṃ dhammanti cārittavārittabhedaṃ sīlācāraṃ. Ekantakaraṇīyassa akaraṇampi vītikkamo eva.

Avijjādike saṃkilesadhamme tadaṅgādivasena dhunātīti dhonā vuccati paññā. Paccavekkhitvā paribhuñjanapaññāti pana pakaraṇena avacchinnattā vuttaṃ. Taṃ atikkamitvā carantoti paccayānaṃ apaccavekkhitvā paccayaparibhoge ādīnavaṃ apassanto iṇaparibhogavasena paribhuñjanto na parimuccati nirayādidukkhato, vaṭṭadukkhato ca.

Kukkujanakaṃ nāma kadaliyā pupphanāḷi. Parābhavāyāti vināsāya. Tathāti yathā phalapākantā kadalī, evaṃ veḷunaḷāpi osadhijātikattāti upasaṃhārattho tathā-saddo. Tenāha ‘‘phalaṃ veḷuṃ phalaṃ naḷa’’nti.

Sukhettepīti pi-saddena ko pana vādo ūsarādidosaduṭṭhesu khettesūti dasseti. ‘‘Chakaṇa…pe… attho’’ti etena yathāvuttaabhisaṅkharaṇābhāvena bījadosaduṭṭhanti dasseti.

91.Sajjitanti sañjitaṃ. Aparikkhateti paṭipakkhehi dhammehi avikkhambhite aroge.

Yāya samannāgato puggalo ‘‘kiṃ sutaṃ mayā, kiṃ vā suṇāmī’’ti kusalaṃ gavesī carati, sā dhammojapaññā kissavā nāma. Dubbhāsitāti duṭṭhu bhāsitā, issāmacchariyadosādīhi duṭṭhā vā bhāsitā.

92.Vicinātīti visesato cināti pasavati.

Vigatabhūtāti vigatasacca. Tenāha ‘‘alīkavādī’’ti.

Avajātaputtāti lāmakaputta. Bhagavato sāsane pabbajitvā nihīnavuttitaṃ sandhāya vadati. Nerayikoti niraye nibbattanako. Pāpakammino papatanti etthāti papataṃ, narakaṃ.

Taṇhādīnaṃ sabhāvabhedatoti taṇhādiṭṭhiduccaritānaṃ taṇhāyanaviparītadassanaduṭṭhacaritatāsaṅkhātasabhāvavibhāgato. Avatthābhedatoti taṇhāya chandapemalobharāganandīpipāsāmucchādayo, diṭṭhiyā gāhaparāmāsamicchābhinivesavisukavipphanditaviparītadassanādayo, duccaritassa tiracchānapettivisayaasurayonigāmitādayo avatthāvisesā. Ca-saddena tesaṃ kāmataṇhādirūpataṇhādiattānudiṭṭhādisassatagāhādikāyaduccaritādi- pāṇātipātādippakārabhedo saṅgayhati.



我来将这段巴利文直译成简体中文：
"十六"即十六种。彼等经非仅十六，然而为十六种类，除根本数目，由因经所得行蕴相应之数目增广，其展开方法为建立理趣。"由此......无"即显示离如说建立则无圣典教法处，因随宜以彼彼建立性而转起。若经、应诵等九种圣典教法唯依如说建立而转起，于此如何把握此中未显示之偈等染污分等性，为表明此问而说"以偈推度偈"等经文，故说"然如何"等。
于此"如此偈"即如"欲盲网覆、心为法先导、上下一切处解脱、其心如山"等此中引用之偈。"偈"即三藏佛语中其他未在此引用者。注释时以现前性说"如此偈"，显示任何偈应以"染污分"或"染污习气通达无学分"推度，以理趣把握而令知，故说"染污......应知，此为义"。此处"或"字义为未说选择。"于余句"即于经句文句。
90. "圣者法"即行止差别之戒行。不作当作者亦为违犯。
由断除无明等染污法，故说慧为除垢。由受限于论书而说为省察受用慧。"超越彼而行"即不省察资具，不见资具受用之过患，以负债方式受用者，不脱离地狱等苦及轮回苦。
"黄梗"即芭蕉花茎。"退败"即毁灭。"如是"即如果熟尽之芭蕉，如是藤、芦因为药性，故"如是"字为类比义。故说"果竹果芦"。
"于良田中"以"亦"字显示何况于碱等过失毁坏之田。"牛粪......义"以此显示因无如说加工而为种子过失所毁。
91. "备办"即准备。"未除"即未以对治法镇伏未离病。
由具足此慧，彼人行"我闻何，或闻何"寻求善者，此法光慧名为何者。"说恶"即恶说，或为嫉妒悭吝过失等所恶之说。
92. "分别"即特别积集生起。
"离实"即离真实。故说"说妄"。
"生恶子"即劣子。说已于世尊教法出家而行卑劣。"地狱者"即生于地狱者。"坠落"即恶业者堕落处，地狱。
"由贪等自性差别"即由贪、见、恶行之欲求、颠倒见、恶行性所说自性差别。"由位差别"即贪之欲、爱、贪、染、喜、渴、迷等，见之执、执著、邪深信、动摇、舞蹈、颠倒见等，恶行之畜生、饿鬼界、阿修罗趣等位差别。以"及"字摄取彼等欲贪等、色贪等、我见等、常执等、身恶行等、杀生等种类差别。

93.Vipulanti uḷāraṃ, telādīhi ceva dhanadhaññādīhi ca pahūtasannicayanti attho. Sambādhāti janasaṃmaddasaṅghaṭā.

Daṇḍena na hiṃsatīti ettha vuttaṃ yaṃ daṇḍanidhānaṃ, taṃ vaṭṭavivaṭṭanissitaṃ. Tadubhayassāpi phalaṃ dassento ‘‘so puggalo’’tiādimāha.

94. Kiñcati taṃsamaṅginaṃ vimaddatīti kiñcanaṃ, rāgādi, palibundhati kusalappavattiṃ nivāretīti palibodho, rāgādiyeva, kiñcanameva palibodho kiñcanapalibodho. Atha vā kiñcanañca palibodho ca kiñcanapalibodho, āmisakiñcikkhañca rāgādisaṃkileso cāti attho.

Visesitanti vilomaṃ, visamaṃ kiriyanti attho. Rājabhaṇḍanti orodhe sandhāya vadanti.

Yācayogoti yācanayogo, yācakānaṃ manorathaparipūraṇato. Tenāha ‘‘yācitabbayutto’’ti. Dānayuttoti satataṃ dānakiriyāsamaṅgī. Dānasaṃvibhāgaratoti ettha dānaṃ nāma atthikānaṃ yathādhippāyapaṭiyattapariccāgo, saṃvibhāgo attanā paribhuñjitabbato appamattakatopi saṃvibhajanaṃ. Imehi kho…pe… hotīti ettha hotisaddena ‘‘samannāgato’’ti padaṃ sambandhitabbaṃ, na ‘‘sotāpanno’’ti dassetuṃ ‘‘sotāpanno…pe… hotī’’ti vuttaṃ. Tehi dhammehi samannāgamo hi idha vidhīyati, na sotāpannabhāvo, tena sotāpannalakkhaṇamete dhammā, na sotāpannabhāvalakkhaṇanti dasseti. Tathā hi ‘‘sotāpannena…pe… labbhamānataṃ dassetī’’ti vuttaṃ.

95. Lapati katheti etenāti lapanaṃ, oṭṭhaṃ.

97.Muditoti dibbasampattiyā pamudito.

99. Kiñcāpi udatārīti taraṇakiriyā atītabhāvena vuttā, taraṇameva pana gahetvā āha ‘‘oghataraṇassa ariyamaggakiccattā’’ti. Evaṃ vippamutto, vimuttoti ca ettha muccanakiriyāyapi vattabbaṃ.

100.Pātu-saddapubbako bhavanti-saddo siyā uppādapariyāyo siyā āvibhāvapariyāyoti ‘‘pātubhavantī’’ti padassa ‘‘uppajjanti, pakāsenti cā’’ti attho vutto. Pātubhūtadhammassāti uppannabodhipakkhiyadhammassa, vibhūtacatusaccadhammassa vā. No kalloti na yutto. Sahetudhammanti ettha paccayuppannadhammāva gahitā, na paccayadhammāti? Nayidamevaṃ daṭṭhabbaṃ paccayadhammānampi paccayuppannabhāvānativattanato. Atha vā sahetudhammanti paccayuppannadhammo padhānabhāvena vutto, paccayadhammo pana guṇabhāvenāti evamettha ubhayesaṃ vuttabhāvo veditabbo.

Āraññakanti āraññakaṅgasamannāgataṃ. Aññātoti paricayavasena na ñāto, asaṃsaṭṭhoti attho. Tenāha ‘‘niccanavo’’ti.

Byāpādavihiṃsāvitakkavirahe veriparisaṅkāya abhāve akittiparimuttīti evamādīhipi kāraṇehi kodhappahānena sukhaṃ supati. Kodhapariḷāhābhāvo pana pākaṭataroti āha ‘‘kodha…pe… sayatī’’ti. Visamūlassāti ettha visasarikkhatāya ‘‘visa’’nti dukkhaṃ adhippetanti āha ‘‘dukkhavipākassā’’ti. Sukhanti cetasikasukhaṃ. Akkuṭṭhassa paccakkositvā ca paccakkosanahetu uppajjatīti yojanā.

101.Sallubbāhanaṃ salluddharaṇaṃ.

Visayabhedena, pavattiākārabhedena ca anekabhedattā kāmasaññāya vuttaṃ ‘‘yāya kāyacī’’ti.

Dānamukhenāti dānena mukhabhūtena, dānaṃ pamukhaṃ katvāti attho.

‘‘Ariyamaggasampāpanavasenā’’ti iminā anukampānuddayānaṃ ekantānavajjatameva vibhāveti. ‘‘Anukampā’’ti padassatthavivaraṇaṃ ‘‘karuṇāyanā’’ti, itarassa ‘‘mettāyanā’’ti.



我将为您完整直译巴利文：
93. "广大"即殊胜，意指以油等及财富粮食等之丰富积聚。"狭隘"即人群拥挤聚集。
不以棍棒加害之处，所说棍棒藏置系于轮回生死。为示彼二者之果，故说"彼人"等。
94. "轻触"即与彼相应，压碎。轻触即贪等，系缚善行，阻碍之。或轻触即系缚，意指物质轻触及贪等染污。
"特别"即相反，意即不平等行为。"王物"即就内宫而说。
"请求相应"即请求之相应，满足请求者之意愿。故说"与请求相应"。"与施相应"即常常施与行为相应。"乐于布施分配"者，布施即以自意给予有需要者，分配即使自己可享受亦分配。"此等......为"处，应连接"具足"一词，非"预流"，故说"预流......为"。此处显示与彼等法相应，非预流性，以显示此等法为预流相，非预流性之相。如是说"预流......可得"。
95. "言说"即以此而言说，为嘴唇。
97. "随喜"即为天界成就而欢喜。
99. "虽渡"即渡越行为以过去式说，取渡越意说"渡流之圣道事业"。如是解脱，解脱处亦应说解脱行为。
100. "现"字为前缀，"成为"字可为生起之转，亦可为显现之转，故说"现成"之意为"生起、显现"。"现成法"即生起菩提分法，或显明四谛法。"非适"即非适宜。"有因法"处，是否仅取因缘生起之法，非因缘法？非尔，因缘法亦超越因缘生起性。或"有因法"说因缘生起法为主要，因缘法则为功德。应知彼等二者之说明。
"林居"即具备林居支。"不知"即非以亲近而知，意即不交往。故说"常新"。
以无嗔恨、损害、寻思，无怨敌忧虑，无不称誉之故，以舍弃嗔恨而安乐入睡。嗔恨炽热之缺乏更为明显，故说"嗔恨......睡"。"恶根"处，以毒草性故说"毒"为苦，意指苦报。"乐"即心之乐。被骂者回骂，因回骂而生。
101. "提拔"即拔起。
以境界差别，转起方式差别，故有多种差别，说"任何"于欲想。
"以施门"即以施为主，作施为首要。
"以圣道获得之故"，以此显示同情、慈悲之绝对无过。"同情"一词解释为"悲之行"，另一词解释为"慈之行"。

102.Pakatiādīti ādisaddena aṇuissarapajāpatipurisakālādhiṭṭhāyakāriādike saṅgaṇhāti.

Kāmesūti kāmaguṇesu rūpādivisayesu.

Bahalakilesatāyāti bahulakilesabhāvena. Pubbahetumandatāyāti vivaṭṭūpanissayassa kusalassa akatattā.

Cittavūpasamabhāvanāyāti cittavūpasamakarabhāvanāya samathavipassanāya.

Parissayā sīlādiparipūraṇassa paribandhabhūtā kilesā eva. Anariyā paññāsīsaṃ ukkhipitvā ṭhātumeva na sakkontīti vuttaṃ ‘‘ñāṇasirena adhosirā hutvā’’ti.

103. Bhagavato, bhikkhusaṅghassa ca vasanayogyabhāvo, tehi nivutthabhāvo ca tassa sātisayo vaṇṇoti vuttaṃ ‘‘paṭhamagāthāya jetavanassa vaṇṇaṃ kathetvā’’ti. Vuttañhetaṃ –

‘‘Gāme vā yadi vāraññe, ninne vā yadi vā thale;

Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti. (dha. pa. 98; theragā. 991);

Idha dhammasaddo samādhipariyāyo ‘‘evaṃdhammā te bhagavanto’’tiādīsu (dī. ni. 2.13; ma. ni. 3.198; saṃ. ni. 5.378) viyāti āha ‘‘dhammoti samādhī’’ti samādhipakkhikā dhammā sativāyāmā.

Nānugaccheyyāti nānutaseyya. Anutasanameva hi taṇhādiṭṭhīhi anugamanaṃ. Paṭivipasseyyāti vipassanāsammasanamāha. Yamakato, hi khaṇikato, paṭipāṭito ca sammasanaṃ vipassanāyapi sammasanato paṭivipassanā nāma. Sā hi vipassanāya diṭṭhiugghāṭanamānasamugghāṭananikantipariyādānahetutāya visesato paṭipakkhena asaṃhīraasaṃkuppanahetubhūtā paribrūhanā hoti. ‘‘Punappunaṃ…pe… appento’’ti etena nibbānārammaṇadhammānubrūhanaṃ yathā ‘‘brūhetā suññāgārāna’’nti (ma. ni. 1.64) dasseti.

Yaṃ kiñci apadisitvā paṭiññādānaṃ saṅgaro. So pana attano kiccavisesaṃ apadisitvā mittasanthavavasena vā kālāgamanaṃ apadisitvā kiñcikkhānuppadānena vā paṭibāhakaraṇaṃ apadisitvā balaggabodhavasena vā siyāti tassa mittakaraṇādipariyāyataṃ sandhāyāha ‘‘saṅgaroti…pe… nāma’’nti. Evaṃ paṭipannattāti evaṃ aniccasaññāmukhena tiyaddhakesu saṅkhāresu appamādappaṭipattiyā paṭipannattā.

Dibbacakkhu suvisuddhanti sāvasesā desanāti āha ‘‘yaṃ sacchikarotī’’ti. Rūpāyatanañhettha adhippetaṃ.

104.Antanti saṅkhārānaṃ pārimantabhūtaṃ. Vedānanti maggañāṇavedānameva. Arahattādhigamena antaṃ pariyosānaṃ gatattā. Kammavipākavaṭṭānaṃ, kilesavaṭṭassāpi ca ussadena upacayena ussadā, rāgādayo.

Sukkobhāsatāya sukkā, abhivisiṭṭhaggahā. Sabbāni vā tārakarūpāni sukkā. Vindatīti upalabhati, paṭivijjhatīti attho.

‘‘Ajjhattaṃ vipassanābhiniveso hotī’’ti idaṃ ‘‘sakesu dhammesū’’ti pāragubhāvassa visesitattā vuttaṃ, tañca kho abhiniveseneva desitaṃ. ‘‘Sabbaṃ , bhikkhave, abhiññeyya’’nti (saṃ. ni. 4.46; paṭi. ma. 1.3) vuttaṃ. Pāragutā ca tesaṃ khandhānaṃ pariññābhisamayavasena hoti. Tato ca nesaṃ hetubhūtasamudaye, tadappavattilakkhaṇe nirodhe, nirodhagāminiyā paṭipadāya ca pahānasacchikiriyābhāvanābhisamayapāripūrivasena itarasaccesupi pāragubhāvo vutto eva hoti. Sabbaso hi sakaattabhāvabodhenapi catusaccābhisamayo hotiyeva. Vuttañhetaṃ ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi, lokasamudayañcā’’tiādi (saṃ. ni. 1.107; a. ni. 

我来帮您直译这段巴利文：
102. "Pakatiādī"中的"ādi"(等)字包含了微尘、自在天、生主、人、时间、主宰、作者等。
"Kāmesu"指欲界诸欲,即色等感官对象。
"巴哈拉基勒萨塔亚"意为具有浓厚烦恼的状态。"普巴海图曼达塔亚"意为因未曾修习导向解脱的善业。
"奇塔乌帕萨马巴瓦那亚"意为使心平静的修习,即止观。
"障碍"是指妨碍戒等圆满的烦恼。"非圣者"无法抬起智慧之首,所以说"以智慧之首低垂"。
103. "描述祇园的殊胜"是因为那里适合世尊和比丘僧团居住,且他们曾住于此。如说:
"无论村落或林野,平地或山丘,
凡阿罗汉所居处,皆为可意之地。"
此处"法"字意为三昧,如"诸世尊具此法"等经中所说。故说"法即三昧",三昧之分即是念和精进。
"不应追随"意为不应恐惧。因为恐惧即是以贪爱和见解追随。"反观"是说观察。即从双观、刹那观和次第观来观察,因为这是观智的特殊观察,称为反观。这种观察能去除邪见、我慢、执着,特别能对治,是不动摇、不退转的增长因。"再三...增长"是说增长以涅槃为所缘的法,如说"应增长空闲处"。
"承诺"是指以任何理由作出承诺。这可能是基于自己的特殊任务、或因友谊、或以时间为由、或以给予某物、或以表示力量等,故说"承诺...名"。"如是修习"是说通过无常想对三世诸行精进修习。
"清净天眼"是不完整的说法,故说"所证得的"。这里是指色处。
104. "边际"是指诸行的最终边际。"智"只是指道智。因为通过证得阿罗汉果而达到终点。"积聚"是业报轮回和烦恼轮回的积聚,即贪等。
因明亮故称为"白",即最殊胜的星宿。或说一切星宿都是白色。"证得"即获得、通达。
"内观的专注"这是因为说"于自法"而特别指出的究竟,这是通过专注而说的。如说:"诸比丘,一切皆应证知"。对诸蕴的究竟是通过遍知现观而成就。由此,对它们的因即集谛,灭的特相即灭谛,趋向灭的道即道谛,也都通过断、证、修现观的圆满而成就究竟。因为通过完全了知自身也必定成就四谛现观。如说:"就在这一寻的身躯中,我施设世间、世间集"等。

4.45). Atha vā sakesu dhammesūti attano dhammesu. Attadhammā nāma atthakāmassa kulaputtassa sīlādidhammā. Sīlasamādhipaññādayo hi vodānadhammā ekantahitasukhasampādanato purisassa sakadhammā nāma, na anatthāvahā saṃkilesadhammā viya paradhammā. Tesaṃ sīlādīnaṃ pāripūriyā pāraṃ pariyantaṃ gatoti pāragū. ‘‘Akkula pakkula’’iti evaṃ vihiṃsanakapayogaṃ. Ajakalāpena (udā. 7) hi tadā bhagavantaṃ bhīsāpetukāmena kataṃ yakkhagajjitaṃ ‘‘akkula pakkula’’ iti iminā ākārena sattānaṃ sotapathaṃ agamāsi, tasmā taṃ ‘‘akkulaṃ pakkulakaraṇa’’nti vuttaṃ.

Nābhinandatīti ‘‘ayaṃ maṃ daṭṭhuṃ āgatā’’ti na tussati. Yasmā pana ‘‘bhagavato bhāsitaṃ abhinandī’’tiādīsu (ma. ni. 1.88) viya sampaṭicchanatthopi abhinandasaddo hoti, tasmā vuttaṃ ‘‘cittena na sampaṭicchatī’’ti. Na socatīti ‘‘mayā asammoditā gacchatī’’ti na cittasantāpaṃ āpajjati. ‘‘Saṅgā saṅgāmajiṃ mutta’’nti idaṃ abhinandasocanānaṃ abhāvassa kāraṇavacanaṃ.

Tenāti udake nhānena. Tenevāha ‘‘na udakena sucī hotī’’ti. Tassattho – udakummujjanādinā neva sattānaṃ suci pāpato suddhi nāma hotīti. Udakummujjanādīni hi idha uttarapadalopena ‘‘udaka’’nti vuttaṃ. Udakenāti vā ummujjanādikiriyāsādhanabhūtena udakena sattānaṃ suci pāpasuddhi na hotīti. Atha vā sucitena yathāvuttena udakena pāpamalato suddho nāma satto na hotīti. Yadi siyā, sabbesameva macchabandhānaṃ pāpasuddhi siyā. Tenāha ‘‘bahvettha nhāyatī jano’’ti. Mātughātādipāpakammakārīnaṃ, aññesañca gomahiṃsādīnaṃ udakaṃ orohantānaṃ antamaso macchakacchape upādāya sabbesampi pāpasuddhi siyā , na panevaṃ hoti. Kasmā? Nhānīyapāpahetūnaṃ appaṭipakkhabhāvato. Yañhi yaṃ vināseti, so tassa paṭipakkho. Yathā āloko andhakārassa, vijjā avijjāya, na evaṃ nhānaṃ pāpassa, tasmā niṭṭhamettha gantabbaṃ ‘‘na udakena sucī hotī’’ti. Yena pana suci hoti, taṃ dassetuṃ ‘‘yamhi saccañcā’’tiādi vuttaṃ. Tattha saccanti vacīsaccañca viratisaccañca. Atha vā saccanti ñāṇasaccañceva paramatthasaccañca. Dhammoti seso ariyadhammo. Saccassa panettha visuṃ gahaṇaṃ tassa bahukāratādassanatthaṃ. Sesaṃ suviññeyyameva.

Jātibalanisedhakanti jātimattabrāhmaṇānaṃ bhovādikānaṃ paṭisedhakaṃ. Jātivādassa vā nisedhakaṃ, ‘‘na jaccā brāhmaṇo hotī’’ti (su. ni. 655) hi vuttaṃ. Thero hi tathāvādena te aniggaṇhantopi niggaṇhanto viya hotīti katvā vuttaṃ.

105.Vimuttiyanti anupādisesanibbānadhātuyaṃ.

Savāsananti ettha khīṇāsavassāpi akhīṇāsavasadisakāyavacīpayogahetubhūtā santāne kilesabhāvanā vāsanā nāma āyasmato pilindavacchassa (a. ni. aṭṭha. 1.1.215; dha. pa. aṭṭha. 2.pilindavacchattheravatthu) vasalavohāro viya, saha vāsanāyāti savāsanaṃ, bhāvanapuṃsakañcetaṃ ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.70) viya. Yathāvuttavāsanampi asesetvāti attho. Kummaggapariharaṇavasena maggasampaṭipattīti magge kusalo amaggepi kusalo eva hoti. Bhagavā pana sabbaññutāya sabbattheva kusaloti āha ‘‘magge ca amagge ca kovido’’ti.



我来 辑译这段巴利文：
"于自法"即在自己的法中。自法是指求善之善男子的戒等诸法。戒定慧等清净法因为必定带来利益和安乐,故称为自法,不像带来不利的染污法是他法。通过圆满这些戒等而达到彼岸、终点,故称为达彼岸者。
"阿库拉帕库拉"是这样的恐吓用语。当时夜叉想要惊吓世尊,发出夜叉的咆哮"阿库拉帕库拉",以这种方式传入众生耳中,因此称为"作阿库拉帕库拉"。
"不欢喜"是指不因"她来见我"而欢喜。但因为"欢喜"字如"欢喜世尊所说"等处也有接受的意思,所以说"心不接受"。"不忧愁"是指不因"她未与我交谈而离去"而生心的苦恼。"解脱诸系缚,战胜战场"这是说明无欢喜忧愁的原因。
"以此"指以水洗浴。所以说"不因水而清净"。其义是:不是以入水等方式能使众生清净、从罪恶中得净化。这里"水"是省略后分而说入水等。或者说,以作为入水等行为工具的水,不能使众生清净、从罪恶中得净化。或者说,众生不会因上述清净的水而从罪垢中得净化。如果可以的话,所有渔夫都会从罪恶中得净化。所以说"此中多人沐浴"。杀母等作恶者及其他牛、水牛等入水者,乃至包括鱼和龟,都应该从罪恶中得净化,但事实并非如此。为什么?因为沐浴与罪恶的因不相对治。能够破坏某物的,才是它的对治,如光明对黑暗,明对无明,但沐浴不是罪恶的对治,所以应该得出结论"不因水而清净"。为了显示什么能使人清净,所以说"若有谛实等"。其中,"谛实"是语言真实和离妄语。或者说"谛实"是智慧真实和胜义谛。"法"是其余圣法。这里单独举"谛实"是为了显示它的重要性。其余易解。
"遮止种姓力"是遮止仅以种姓为傲的婆罗门们的"尊者"称呼。或者是遮止种姓论,因为说"不因种姓成婆罗门"。长老虽未以如此说法呵斥他们,但似乎是在呵斥,所以这样说。
105. "于解脱"即于无余涅槃界。
"连习气"中,即使是漏尽者,在相续中也有与未漏尽者相似的身语行为之因的烦恼习性,称为习气,如尊者毗邻陀婆蹉的"贱民"称呼,与习气一起称为"连习气",这是中性词,如"日月运行不齐"等。意为连那样的习气也不剩余。由于避开邪道而行道,所以通达正道者也通达非道。但世尊因一切智而通达一切,所以说"通达道与非道"。

106.Tamena yuttoti yathāvuttatamo tassa atthīti tamo, puggalo. Appakāsabhāvena ṭhitā khandhāva tamo. Ālokabhūtoti jātiguṇāloko, pākaṭaguṇoti attho.

Kilesamayaṃ bandhanaṃ ‘‘daḷha’’nti vadanti. Yato saccāni paṭivijjhantā buddhāva naṃ chindanti, na aññe.

Ducchedanatthena satipi daḷhabhāve sithilavuttitaṃ tassa dīpetuṃ ‘‘bandhanabhāvampī’’tiādimāha. Tena ‘‘aho sukhumataraṃ kho, bhikkhave, mārabandhana’’nti vuttaṃ.

107. Yadipi cetanā kusalākusalasādhāraṇā, apuññābhisaṅkhāro idhādhippetoti tassa vasena atthaṃ dassento ‘‘akusalacetanāvasena cetetī’’ti āha. Cetanaṃ abhisandahanaṃ, cittassa byāpārāpattibhāvena pavattīti attho. Yasmā pana cetanā yadā viññattiṃ samuṭṭhāpeti, tadā diguṇussāhādiguṇavāyāmā viya hutvā pākaṭaṃ payogaṃ nipphādeti, tasmā ‘‘pakappetī’’ti vuttā. Pākaṭappayogakappanañhettha pakappanaṃ adhippetaṃ. Tenāha ‘‘tameva pakappetī’’ti. Paccayaṭṭho idha ārammaṇatthoti vuttaṃ ‘‘pavattiyā paccayo hotī’’ti.

108. Yathā jalasamuddassa vīcisamuṭṭhānavasena labbhamāno vego ‘‘vīcimayo’’ti vuccati, evaṃ cakkhusamuddassāpi rūpāvabhāsanavasena labbhamāno vego ‘‘rūpamayo’’ti vutto. Eseva nayo sesesupi. Āviñchanatoti ākaḍḍhanato, ākaḍḍhanañcettha santānassa tanninnabhāvahetutāya daṭṭhabbaṃ.

Samudanaṃ kilesatemanaṃ, avassavahetutā, kilesānaṃ ūmiādisadisatā samāvaṭṭanena sattānaṃ anatthāvahatāya veditabbā. Uparūpariveguppattiyā upagatassa uṭṭhātuṃ appadānena, guṇasāravināsanena ca kodhupanāhādīnaṃ ūmiādisadisatā daṭṭhabbā.

Abhimukho nandatīti tadārammaṇaṃ sukhaṃ somanassaṃ sādiyanto sampaṭicchati. Abhivadatīti taṇhābhinivesavasena abhinivissa vadati. Tañhissa abhinivesaṃ dīpetuṃ ‘‘aho sukha’’ntiādi vuttaṃ. Ajjhosānaṃ adhimuccanabhūtāya taṇhāya taṇhāvatthukassa anupavisitvā āveṇikatākaraṇanti āha ‘‘ajjhosāya tiṭṭhatīti gilitvā pariniṭṭhapetvā’’ti.

109.‘‘Kasmā’’tiādinā santāpadukkhānaṃ asuppatikārataṃ āha ‘‘yena vā pakārenā’’ti. Yenāti yena vā kāmajjhosānadiṭṭhijjhosānabhūtena micchābhinivesappakārena. Gahaṭṭhapabbajitā tathārūpaṃ katvā attano vaḍḍhiñca maññanti. Avaḍḍhi eva pana hoti tassa pakārassa vaḍḍhiyaṃ anupāyabhāvato ca upāyabhāvato ca avaḍḍhiyaṃ. Tathāpīti tattha tattha icchāvighātaṃ pāpuṇantopi. Yasmā ito bāhirakā sabbena sabbaṃ bhavanissaraṇaṃ appajānanto mandakilesaṃ dīghāyukaṃ sukhabahulaṃ ekaccaṃ bhavaṃ teneva mandakilesādibhāvena ‘‘nibbāna’’nti samanupassanti, tasmā bhavena bhavavippamokkhaṃ vadantīti.

Bhavadiṭṭhisahagatā taṇhā purimapade uttarapadalopena bhavataṇhāti vuttāti āha ‘‘bhavataṇhātiādīsu viyā’’ti.

Yatthāti yasmiṃ bhave.

Tato evāti bhūtaratiyā eva. Aññamaññañhi sattānaṃ chandarāgo balavā hoti. Anavasesatoti anavasesena, na kiñci sesetvā.

Saṃsārasotassa anukūlabhāvena gacchatīti anusotagāmī. Tasseva paṭikkūlavasena nibbidānupassanādīhi pavattatīti paṭisotagāmī, acalappasādādisamannāgamena ṭhitasabhāvoti attho.



我来帮您直译这段巴利文：
106. "以暗所系"即如前所说的暗属于他,暗即众生。蕴如暗一般处于不明显状态。"为光明"是指生的功德之光,即显著的功德。
他们称烦恼的系缚为"坚固"。因为只有佛陀能贯穿诸谛,其他人则不能。
尽管难以断除,但为了显示其坚固状态的松软本质,所以说"系缚之状"等。因此说"噢,比丘们,魔罗的系缚何等微细"。
107. 虽然意志对善不善都是共通的,但这里意在说明不善意志。意志是堆积,是心的运作和到达状态。因为当意志生起意向时,如同双倍精进等精进一般,会产生明显的作用,所以说"构想"。这里的"构想"是指明显作用的安排。所以说"构想它"。此处的缘是指所缘,故说"是动用的缘"。
108. 正如海水的波浪运动所获得的动势被称为"波浪性",同样地,眼识海的色相显现所获得的动势也被称为"色性"。其余各处亦同此理。"牵引"是指拉扯,这里的拉扯应理解为使相续趋向某种状态。
烦恼的浪潮,漏的因由,烦恼如波浪般环绕,使众生遭受灾难,应当了知。因上升运动无法停止,破坏功德精髓,愤怒等如波浪般应当观察。
"面向欢喜"是指接受以对象为依的快乐和悦意。"面向说"是指因贪爱执著而说。为显示此贪爱执著,所以说"噢,快乐"等。执著是指贪爱的立足处,未进入对象,作独特处理,所以说"执著而住"即吞下并最终确定。
109. 从"为何"等处说明苦忍的不善对治,即"以何种方式"。"以何"即以欲执、见执形成的邪执方式。在家和出家者如此作为,认为是自己的增长。但这种方式实际上并不增长,因为没有正确方法,反而减损。即便如此,他们在各处也遭受欲望挫败。因为外道不完全了解超脱有,对于轻微烦恼、长寿、多乐的某些有,仅以轻微烦恼等的缘故,竟然视为"涅槃",所以说以有而说脱有。
与有见俱的贪爱,在前一部分省略后分,称为"有贪"。
"何处"即在何有中。
"即从彼"即从真实欢喜。众生间的相互贪爱极为强烈。"无余"即完全,不留任何余地。
随顺轮回之流而行,称为随流。以其相反的方向,通过厌离观等而行,称为逆流,意指具有不动的信心等。

110. ‘‘Palabbhati, nikhajjatī’’tiādīsu viya upasaggo padavaḍḍhanamattanti āha ‘‘abhijātikoti jātiyo’’ti. Kaṇhadhammasamannāgatattā vā kaṇho. Paṭhamavayepi majjhimavayepi pāpasamaṅgī hutvā ṭhito kaṇhadhamme abhijāyati, pacchāpi pāpaṃ pasavatīti attho. Sukkoti vā ettha vuttavipariyāyeneva attho veditabbo.

111.Purimasminti purimasmiṃ pade. Visaye bhummaṃ tattha deyyadhammassa patiṭṭhāpanato. Dutiye adhikaraṇe, tadadhikaraṇañhi nibbānanti. Gahaṭṭhapabbajitakiccesu vā visiṭṭhadhammadassanatthaṃ paccayadānārahattānaṃ samadhuratāniddeso. Atha vā yena yena pana vatthunāti rūpārūpanirodhādinā taṇhāvatthunā. Amarāvikkhepavatthuādināti ettha ādi-saddena subhasukhādimicchābhinivesavatthuṃ saṅgaṇhāti. Yathā vā taṇhādiṭṭhiduccaritānaṃ vasena saṃkilesabhāgiyassa suttassa vibhāgo, evaṃ samathavipassanāsucaritavasena taṇhāvodānabhāgiyādisuttavibhāgoti dassetuṃ pāḷiyaṃ ‘‘taṇhā…pe… niddisitabba’’nti vuttaṃ.

Idaṃevaṃ pavattanti yathā ducintitādivasena bālo hoti puggalo, evaṃ tassa ducintitacintitādibhāvanāvasena pavattaṃ idaṃ saṃkilesabhāgiyaṃ nāma suttanti pubbe saṃkilesadhammavibhāgena vuttaṃ idāni sāmaññato saṅgahetvā vadati. Idaṃ vāsanābhāgiyaṃ suttanti etthāpi iminā nayena attho veditabbo.

Kilesaṭṭhānehīti kilesānaṃ pavattiṭṭhānehi. Kilesāvatthāhīti kilesānaṃ pavattiākāravisesehi. Kāmarāgādīhi saṃyujjati kāmarāgādihetu kammavipākādinā. Satipi tesaṃ kālantaravuttiyaṃ saṃyutto nāma hoti, yato kāmarāgādayo ‘‘saṃyojana’’nti vuccanti. Upādiyatīti daḷhaṃ gaṇhāti pavatteti. Sesaṃ vuttanayattā, uttānattā ca saṃvaṇṇitaṃ.

112.Udāharaṇavasenāti nidassanavasena, ekadesadassanavasenāti attho. Sakalassa hi pariyattisāsanassa soḷasahi paṭṭhānabhāgehi gahitattā. Yathā tadekadesānaṃ soḷasannampi paṭṭhānabhāgānaṃ gahaṇaṃ udāharaṇamattaṃ, tesaṃ pana soḷasannaṃ ekadesaggahaṇaṃ udāharaṇanti kimettha vattabbaṃ. Tena vuttaṃ ‘‘ekadesadassanavasenāti attho’’ti. Kasmā panettha pāḷiyaṃ paṭṭhānassa ekadesova udāhaṭo, na avasesoti? Nayanidassanatthaṃ. Iminā nayena avasesopi paṭṭhānabhāvo veditabboti.

Tattha ‘‘appampi ce saṃhita bhāsamāno…pe… sa bhāgavā sāmaññassa hotī’’ti (dha. pa. 20) idaṃ vāsanābhāgiyañca asekkhabhāgiyañca. Ettha hi ‘‘appampi ce saṃhita bhāsamāno’’ti idaṃ vāsanābhāgiyaṃ, ‘‘sa bhāgavā sāmaññassa hotī’’ti idaṃ asekkhabhāgiyaṃ.

Tathā maghadevasuttaṃ. Tattha hi ‘‘bhūtapubbaṃ, ānanda, imissāyeva mithilāyaṃ maghadevo nāma rājā ahosi dhammiko dhammarājā dhamme ṭhito mahādhammarājā, dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva janapadesu ca, uposathañca upavasati cātuddasiṃ, pañcadasiṃ, aṭṭhamiñca pakkhassā’’tiādi (ma. ni. 2.308), idaṃ vāsanābhāgiyaṃ. ‘‘Idaṃ kho panānanda, etarahi mayā kalyāṇaṃ vattaṃ nīharitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’’ti (ma. ni. 

我来帮您直译这段巴利文：
110. 如"可获得、被隐藏"等处,前缀只是增长语词,所以说"超越种姓"即种姓。或因具有黑暗法而称为"黑"。在初期、中期都处于邪恶之中,在黑暗法中超越,后来仍继续造作邪恶。关于"白"应以相反方式理解。
111. "在前面"即在前一处。在境界中使用位格,因为在那里建立应给予的法。在第二个处所,因为那是涅槃。或为了显示在家、出家duties中殊胜的法,说明值得给予缘的正平等。或者"以何种事"即以色、非色、灭等贪爱的对象。"不死等动摇之处"等中,"等"字包括对美乐等邪执的对象。或者如同烦恼、见、恶行方面的杂染部分的经文区分,同样以止观善行方面区分贪、清净等部分的经文,所以经中说"应说明贪..."。
这样发生,如同愚人因恶思惟等而存在,这种由恶思惟等而发生的杂染部分的经文,先前已通过杂染法的区分而说明,现在以共相总括而说。这种习气部分的经文也应以此方法理解。
"从烦恼处"即从烦恼的生起处。"烦恼对象"即烦恼生起的特殊方式。以欲贪等系缚,因欲贪等而有业报等。即使在它们经过长时间后仍称为系缚,因为欲贪等被称为"系缚"。"执取"即坚固地把持、推动。其余依照前述,由于明显,故不再详述。
112. "举例说明"即作示例,意为部分显示。因为整个修学教法已被十六种发起方式所摄持。正如这十六种发起方式中的一部分被举例,对于这十六种,何必多言。所以说"意为部分显示"。为何经文中只举出部分发起方式,而非全部?为了示现方法。以此方法应了知其余发起方式。
在此,"即使少许和谐而说..."是习气部分和无学部分。此处"即使少许和谐而说"是习气部分,"他成为法的分享"是无学部分。
同样,摩诃提婆经中："曾经,阿难,就在这摩揭陀（现代印度比哈尔邦）的弥提罗城,有一位名叫摩诃提婆的国王,是正法的王,安住于法,是大法王,在婆罗门、居士、城邑及乡间行法,守持月圆日、十四日、八日的斋戒"等,这是习气部分。"现在,阿难,我已开示美德,趣向于究竟厌离、离欲、灭、寂静、证智、正觉、涅槃"是另一部分。

3.189) idaṃ asekkhabhāgiyaṃ. ‘‘Pamādaṃ appamādena, yadā nudati paṇḍito’’ti (dha. pa. 28) idaṃ nibbedhabhāgiyaṃ. ‘‘Paññāpāsāda…pe… avekkhatī’’ti (dha. pa. 28) idaṃ asekkhabhāgiyanti idaṃ nibbedhabhāgiyañca asekkhabhāgiyañca.

Tathā ‘‘tīṇimāni, bhikkhave, indriyānī’’ti (saṃ. ni. 5.493) suttaṃ. Tattha ‘‘tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇīti? Anaññātaññassāmītindriyaṃ aññindriya’’nti idaṃ nibbedhabhāgiyaṃ, ‘‘aññātāvindriya’’nti (saṃ. ni. 5.493) idaṃ asekkhabhāgiyaṃ.

Raṭṭhapālasuttaṃ (ma. ni. 2.293 ādayo) saṃkilesabhāgiyañca vāsanābhāgiyañca asekkhabhāgiyañca. Tattha hi ‘‘ūno loko atitto taṇhādāso’’tiādinā (ma. ni. 2.306) saṃkileso vibhatto, ‘‘eko vūpakaṭṭho’’tiādinā (ma. ni. 2.299) asekkhadhammā, itarena vāsanādhammāti.

‘‘Dhamme ca ye ariyapavedite ratā, anuttaro te vacasā manasā kammunā ca;

Te santisoraccasamādhisaṇṭhitā, sutassa paññāya ca sāramajjhagū’’ti. (su. ni. 332);

Idaṃ vāsanābhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca. Ettha hi ‘‘dhamme ca ye ariyapavedite ratā’’ti ayaṃ vāsanā, ‘‘anuttarā…pe… saṇṭhitā’’ti ayaṃ nibbedho, ‘‘sutassa paññāya ca sāramajjhagū’’ti asekkhadhammā.

Tathā ‘‘saddho sutavā niyāmadassī’’ti gāthā (su. ni. 373). Tattha hi ‘‘saddho sutavā’’ti vāsanā, ‘‘niyāmadassī vaggagatesu na vaggasāri dhīro, lobhaṃ dosaṃ vineyya paṭigha’’nti nibbedho, ‘‘sammā so loke paribbajeyyā’’ti asekkhadhammā.

Sabbāsavasaṃvaro parissayādīnaṃ vasena sabbabhāgiyaṃ veditabbaṃ. Tattha hi saṃkilesadhammā, lokiyasucaritadhammā, sekkhadhammā, asekkhadhammā ca vibhattā. Asabbabhāgiyaṃ pana ‘‘passaṃ passatī’’tiādikaṃ (ma. ni. 1.203) udakādianuvādanavacanaṃ veditabbaṃ. Evametasmiṃ soḷasavidhe sāsanapaṭṭhāne ete taṇhādivasena tayo saṃkilesabhāgā, vodānādivasena tayo vāsanābhāgā, sekkhānaṃ sīlakkhandhādīnaṃ vasena tayo nibbedhabhāgā, asekkhānaṃ sīlakkhandhādīnaṃ eva vasena tayo asekkhabhāgā, tesaṃ vasena mūlapaṭṭhānāni eva dvādasa honti. Tāni pana vitthāranayena vibhajiyamānāni channavutādhikāni cattāri sahassāni honti. Yathādassanaṃ panetāni uddharitabbāni. Tāni pana yasmā saṅgahato kāmataṇhādivasena tayo taṇhāsaṃkilesabhāgā, sassatucchedavasena dve diṭṭhisaṃkilesabhāgā, kāyaduccaritādivasena tayo duccaritasaṃkilesabhāgāti aṭṭha saṃkilesabhāgā. Dhammāmisābhayadānavasena tividhaṃ dānamayaṃ puññakiriyavatthu, kāyasucaritādivasena tividhaṃ sīlamayaṃ puññakiriyavatthu, samathavipassanāvasena duvidhaṃ bhāvanāmayaṃ puññakiriyavatthūti aṭṭheva vāsanābhāgā.

Saddhānusārī saddhāvimutto dhammānusārī diṭṭhippatto kāyasakkhīti (pu. pa. mātikā 

我来帮您直译这段巴利文：
"当智者以不放逸驱除放逸"这是洞察部分。"智慧宫殿...观察"这既是洞察部分也是无学部分。
同样,"比丘们,这三根"的经文。其中"比丘们,这三根。哪三根?未知当知根、已知根"这是洞察部分,"具知根"这是无学部分。
罗咤波罗经包含杂染部分、习气部分和无学部分。其中以"世间不满足,为贪爱所役使"等说明杂染,"独处远离"等说明无学法,其余是习气法。
"喜乐圣者所说法,他们以语意行无上,
安住于寂静戒定,通达闻慧之精髓。"
这既是习气部分,也是洞察部分和无学部分。这里"喜乐圣者所说法"是习气,"无上...安住"是洞察,"通达闻慧之精髓"是无学法。
同样,"具信多闻见正道"偈颂。这里"具信多闻"是习气,"见正道不随众行,智者去除贪嗔恨"是洞察,"他于世间正遍行"是无学法。
应知一切漏律仪通过障碍等而成为一切部分。其中区分了杂染法、世间善行法、有学法和无学法。而非一切部分应理解为"看见而看见"等说水等的随顺语。如是在这十六种教法建立中,通过贪等有三种杂染部分,通过清净等有三种习气部分,通过有学的戒蕴等有三种洞察部分,通过无学的戒蕴等有三种无学部分,以此有十二种根本建立。这些若以广说方式区分则成为四千零九十六种。这些应按照所见而引出。由于它们以摄略方式,通过欲贪等有三种贪杂染部分,通过常见断见有两种见杂染部分,通过身恶行等有三种恶行杂染部分,共八种杂染部分。通过法施、财施、无畏施有三种布施功德事,通过身善行等有三种持戒功德事,通过止观有两种修习功德事,共八种习气部分。
随信行、信解脱、随法行、见至、身证等。

7.32-36; pu. pa. 26-30) pañcannaṃ sekkhānaṃ paccekaṃ tayo sīlādikkhandhāti pannarasa nibbedhabhāgā, suññatānimittāpaṇihitabhedā paññāvimuttānaṃ tayo aggaphaladhammā, tesu paccekaṃ tayo tayo sīlādikkhandhā, tathā ubhatobhāgavimuttānanti aṭṭhārasa, sikkhitabbābhāvasāmaññena asaṅkhatadhātuṃ pakkhipitvā ekūnavīsati asekkhabhāgā, iti purimāni ekatiṃsa, imāni ekūnavīsatīti samapaññāsa saṃkilesabhāgiyādidhammā honti. Tasmā imesaṃ samapaññāsāya saṃkilesabhāgiyādidhammānaṃ vasena samapaññāsa suttāni honti.

Yasmā ca te paññāvimuttā ubhatobhāgavimuttavibhāgaṃ akatvā asaṅkhatāya dhātuyā aggahaṇena nippariyāyena asekkhabhāgābhāvato naveva asekkhabhāgāti samacattālīsa honti, tasmā peṭake ‘‘cattārīsāya ākārehi pariyesitabbaṃ, paññāsāya ākārehi sāsanapaṭṭhānaṃ niddiṭṭha’’nti (peṭako. 21) ca vuttaṃ. Saṅgahato eva pana pubbe vuttavitthāranayena soḷasa honti, puna tividhasaṃkilesabhāgiyādivasena dvādasa honti, puna taṇhādiṭṭhiduccaritasaṃkilesataṇhādiṭṭhiduccaritavodānabhāvena cha honti, puna saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ dassanabhāgiyaṃ vāsanābhāgiyaṃ asekkhabhāgiyanti pañca honti, puna mūlapaṭṭhānavasena cattāri honti, puthujjanabhāgiyasekkhabhāgiyaasekkhabhāgiyabhāvena tīṇi honti, puna saṃkilesabhāgiyavodānabhāgiyabhāvena dve eva honti. Paṭṭhānabhāvena pana ekavidhameva, iti paṭṭhānabhāvena ekavidhampi saṃkilesavodānabhāgiyabhāvena duvidhanti vibhāgato yāva channavutādhikaṃ catusahassappabhedaṃ hoti, tāva netabbaṃ. Evametaṃ paṭṭhānaṃ saṅgahato, vibhāgato ca veditabbaṃ.

Imassāpi paṭṭhānavibhāgassa, na purimassevāti adhippāyo. Lokikaṃ assatthīti, lokikasahacaraṇato vā lokiyaṃ, suttaṃ padesenāti ekadesena. Sabbapadesūti taṃtaṃtikānaṃ tatiyapadesu. Buddhādīnanti buddhapaccekabuddhabuddhasāvakānaṃ. Dhammo panettha buddhādiggahaṇena veditabbo, ādisaddena vā.

Pariṇamatīti paripaccati. Dharantīti pabandhavasena pavattanti. Nti pāpakammaṃ. Teti kusalābhinibbattakkhandhā. Rakkhanti vipākadānato vipaccituṃ okāsaṃ na dentīti attho. Ayañca attho upapajjavedanīyesu yujjati, itarasmimpi yathārahaṃ labbhateva. Tenāha ‘‘dutiye vā tatiye vā attabhāve’’ti.

113. Attano anavajjasukhāvahaṃ paṭipattiṃ paṭipajjanto paramatthato attakāmo nāmāti āha ‘‘attano sukhakāmo’’ti. Sukhānubandhañhi sukhaṃ kāmento sukhameva kāmetīti ca sukhakāmoti.

Vitthataṭṭhenāti suvipphāradiṭṭhīnaṃ pavattanaṭṭhānatāsaṅkhātena vitthāraṭṭhena.

114.Diṭṭhe dukkhādidhammeti bhāvenabhāvalakkhaṇe bhummaṃ, dukkhādidhamme diṭṭhe ñāteti attho.

‘‘Uddha’’ntiādi kāladesānaṃ anavasesapariyādānanti āha ‘‘uddhanti anāgataṃ, upari cā’’tiādi. Gamanenāti cutūpapātagamanena.



我来帮您直译这段巴利文：
对五种有学者,每一位各有三种戒蕴等,共十五种洞察部分。空、相、无所缘等三种解脱智的最高果法,在这些中每一种各有三种戒蕴等,同样无学双解脱也是十八种。以无需学习的共相包括无为界,共成十九种无学部分。如此前面是三十一种,这里是十九种,共计五十种杂染部分等法。因此以这五十种杂染部分等法,有五十种经文。
因为这些解脱智者未作无学双解脱区分,不取无为界,直接成为九种无学部分,所以在藏中说"应以四十种方式探求,以五十种方式阐明教法建立"。以摄略方式,先前已说的广说方式是十六种,再以三种杂染部分等方式是十二种,再以贪见恶行杂染和贪见恶行清净是六种,再以杂染部分、习气部分、见部分、习气部分、无学部分是五种,再以根本建立方式是四种,再以凡夫部分、有学部分、无学部分是三种,再以杂染部分和清净部分是两种。以发起方式则只有一种,如此以发起方式为一种,以杂染清净部分为两种,从区分上看最多可成四千零九十六种。应如此了知这个发起方式,以摄略和区分方式。
这个发起方式区分,非仅限于前面。世间的存在,或随世间行相,或经文部分。在一切处,即各自第三处。佛等,即佛、独觉佛、佛弟子。此处法应以佛等总称理解,或以"等"字。
转变即成熟。持续即以连续方式运转。"不"即恶业。"他"即善法所生蕴。守护即不给予果报机会。此义在应受报处成立,在其他处亦如应理解。所以说"在第二或第三有中"。
113. 追求对自身无过、带来安乐的行道者,从最高义来看是自爱者,所以说"自乐求者"。因为追求随顺乐的,求乐即求乐本身,故名乐求。
以广说义,即善广大见的生起处和状态。
114. "见苦等法"即以成就和本质的位格,意为见到苦等法。
"上"等句包括时处无余周遍,所以说"上即未来,于上方"等。"以行"即以死生转变行。

115.Nagaradvārathirakaraṇatthanti nagarassa dvārabāhathirakaraṇatthaṃ. Gambhīranematāyāti ‘‘nemaṃ’’vuccati nikhātathambhādīnaṃ pathaviṃ anupavisitvā ṭhitappadeso , gambhīraṃ nemaṃ etassāti gambhīranemo, tassa bhāvo gambhīranematā, tāya. Kampanaṃ yathāṭhitassa ito cito ca sañcopanaṃ, cālanaṃ ṭhitaṭṭhānato cāvanaṃ. Ajjhogāhetvāti aviparītasabhāvābhisamayavasena anupavisitvā, anupaviṭṭho viya hutvāti attho.

Saṃyojanānaṃ pajahanavasenāti gāthāya vacanasesaṃ ānetvā dasseti. Atha vā pahātabbassa pahānena vinā na bhāvanāsiddhīti atthasiddhaṃ pahātabbapahānaṃ ajjhattaṃ, bahiddhāti padadvayena yojetvā dassetuṃ ajjhattaṃ bahiddhāti orambhāgiyauddhambhāgiyasaṃyojanānaṃ visaṃyogagahitoti imamatthaṃ pāḷiyā samatthetuṃ ‘‘tenāha sabbaloke’’ti vuttaṃ.

Alobhasīsenāti alobhena pubbaṅgamena, yato yogāvacaro ‘‘nekkhammacchando’’ti vuccati. Asubhasaññā rāgappaṭipakkhatāya ‘‘visesato alobhappadhānā’’ti vuttā, dasāsubhavasena vā. Adhigatajjhānādīnīti ādisaddena vipassanādīni saṅgaṇhāti. Vihiṃsāratirāgānaṃ byāpādahetukato cattāropi brahmavihārā abyāpādapadhānāti āha ‘‘catu…pe… abyāpādo dhammapada’’nti. Adhigatāni jhānādīnīti yojanā. Dasānussati…pe… adhigatāni sammāsati dhammapadaṃ satisīsena tesaṃ adhigantabbattāti adhippāyo. Ānāpānabhāvanāyaṃ samādhipi padhāno, na sati evāti dassanatthaṃ ‘‘dasakasiṇa…pe… sammāsamādhi dhammapada’’nti vuttaṃ. Catudhātuvavatthānavasena adhigatānampi ettheva saṅgaho daṭṭhabbo.

116.Upalakkhaṇakāraṇānīti sañjānananimittāni.

Pāpameva pāpiyoti āha ‘‘pāpaṃ hotī’’ti, ‘‘pāpiyo’’ti ca liṅgavipallāsavasena vuttaṃ. Ekavacane bahuvacananti ekavacane vattabbe bahuvacanaṃ vuttaṃ.

117.Olīyanataṇhābhinivesavasenāti bhavataṇhābhavadiṭṭhivasena. Tā hi bhavesu satte allīyāpenti. Atidhāvanābhinivesavasenāti ucchedadiṭṭhivasena. Sā hi avaṭṭupacchedameva vaṭṭupacchedaṃ katvā abhinivisanato atidhāvanābhiniveso nāma. Olīyantīti sammāpaṭipattito saṅkocaṃ āpajjanti. Abhidhāvantīti sammāpaṭipattiṃ atikkamanti.

Tesañcāti tesaṃ ubhinnaṃ abhinivesānaṃ, tadaññesañca sabbamaññitānaṃ.

118.Idaṃ iṭṭhavipākaṃ aniṭṭhavipākanti idaṃ iṭṭhavipākasaṅkhātaṃ aniṭṭhavipākasaṅkhātaṃ phalaṃ.

‘‘Akaṅkhato na jāneyyu’’nti etena ‘‘ākaṅkhato’’ti iminā padena saddhiṃ sambandhadassanamukhena ‘‘na jaññā’’ti padassa atthaṃ dasseti.

Na upalabbhatīti natthīti attho.

120.Tānīti kammakammanimittagatinimittāni. Pattharaṇākāroyeva hesa, yadidaṃ chāyānaṃ volambanaṃ. Evaṃ hotīti ‘‘akataṃ vata me kalyāṇa’’ntiādippakārena vippaṭisāro hoti.

122.Esakehīti gavesakehi saparasantāne sampādakehi. Dukkhudrayanti dukkhaphalaṃ. Tīhi kāraṇehīti kāyavācācittehi. Tāni hi taṃtaṃsaṃvarānaṃ dvārabhāvena kāraṇānīti vuttāni. Tīhi ṭhānehīti vā tīhi uppattiṭṭhānehi. Pihitanti pidhāyakaṃ.

‘‘Uṭṭhānaṭṭhānasaṅkhāta’’nti idaṃ pāsāṇabhāvasāmaññaṃ gahetvā vuttaṃ.



以下是对巴利文的完整直译：
115. 城门边缘制作的意义,即为城门边缘制作。深远的安置处,即"安置处"称为未掘的柱等地不进入而停留的处所,深远的安置处是它的性质,其性质为深远安置处。震动是已定位者从此处到彼处的颤动,移动是从定位处的转移。深入即以非颠倒本质的理解而进入,意为已进入。
以断除结缚的偈颂,补充说明其余语言。或者,没有断除应断之物,不成就修习,因此应断之物的断除在内在和外在。以内在、外在两词连接,显示下分和上分结缚的解脱。为了以经文证明此义,所以说"在一切世界"。
以无贪为首,因为修行者被称为"出离欲"。不净想因对抗贪欲而被特别说为"主要是无贪精进"。或者十不净观。已获得禅那等,等字包括毗钵舍那等。为止息恶意,四梵住因恶意的缘故,所以说"四...无恶意法门"。已获得禅那等是连接方式。十随念...已获得正念法门,以念为首,表示应获得的意图。在出入息修习中,定也是主要的,非仅仅是念,为显示此义说"十遍处...正定法门"。四界决定也应在此理解为已获得的摄持。
116. 标志性原因即生起的标志。
恶即更恶,所以说"恶将成"。"更恶"是语气变化所致。在单数处使用复数。
117. 以沉溺贪爱执着的方式,即存在贪和存在见。它们使有情黏附于存在。以超越执着的方式,即断见。此即以破除轮回彻底破除轮回而执着,名为超越执着。沉溺即退缩于正确行道。超越即逾越正确行道。
对于这两种执着,以及其他一切执着。
118. 这是可意果报和不可意果报。
"非所愿不应知"以此显示与"所愿"一词相连接的"不应知"的意义。
不可得即不存在。
120. 这些即业、业相、趣相。这仅仅是铺展方式,即阴影下垂。如此发生,如"未作善事"等方式的追悔。
122. 以求索者,即在他人相续中成就者。苦的生起即苦的果报。以三种原因,即身语意。它们被说为约束的门。或者以三种生起处。被遮蔽即被掩盖。
"称为生起处"是取石头本质的共相而说。

123.Rajamissakanti puppharajamissakaṃ. Tassāti tassa sekkhāsekkhamunino. Mahicchādīnaṃ viya gāme caraṇappaccayā gāmavāsīnaṃ saddhāhāni vā bhogahāni vā na hoti, atha kho uparūpari vuddhiyeva hotīti dassento ‘‘pākatikameva hotī’’ti āha. Ajjhattikakammaṭṭhānanti catusaccakammaṭṭhānaṃ.

Tenāti kusalena kāyavacīkammena. Thirabhāvo thāmaṃ nāmāti tassa atthaṃ dassento ‘‘thāmavāti ṭhitimā’’ti āha.

Attasaṃnissayaṃ pemaṃ attāti gahetvā ‘‘attasama’’nti vuttanti āha ‘‘attapemena samaṃ pemaṃ natthī’’ti. Bhagavato vipassanāñāṇobhāsappavattiṃ sandhāyāha ‘‘paññā pana…pe… sakkotī’’ti. Sabbaññutaññāṇaṃ, pana abhiññāñāṇāni ca anantāparimāṇaṃ lokadhātuṃ obhāsenti.

124.Kissa bhītāti kena kāraṇena bhītā.

Ṭhapetvāti pavattetvā. Vacanīyo yācakānanti yojanā, yācitabbayuttoti attho. Yaññaupakkharoti yaññopakaraṇaṃ. ‘‘Etesu dhammesu ṭhito catūsū’’ti vuttaṃ catukkaṃ vavatthapetuṃ ‘‘saddhoti ekaṃ aṅga’’ntiādi vuttaṃ.

Gāthāyaṃ vuttadhamme dve dve ekaṃ katvā aṅgakaraṇaṃ dukanayo.

Jātidhammanti pavattidhammaṃ sandhāya vadati.



我来帮您直译这段巴利文：
123. "与尘杂"即与花尘杂在一起。"对他"即对那位有学和无学圣者。不像大欲等人在村中行走时会使村民失去信心或财富,而是越来越增长,为显示这点说"如常"。"内在业处"即四圣谛业处。
"以此"即以善的身语业。"坚固状态即力量"为显示其义而说"有力即稳固"。
执取自我之爱为自我,所以说"与我等同",故说"没有爱比自我之爱更等同"。关于世尊的毗婆舍那智光的运作而说"智慧...能够"。而一切智智和神通智则照亮无量无边的世界。
124. "何所畏"即因何原因而畏惧。
"安置"即使运转。"应说求者"为连接方式,意为应该被乞求。"祭祀工具"即祭祀用具。"安住于这四法中"所说的四法,为确定而说"信为一支"等。
偈颂中所说的法,两两合为一支,这是双法的方式。
"生法"是指轮回的法。

125. Saccekadesato saccasamudāyo anavasesapariyādānato visiṭṭhoti dassento ‘‘paramatthasaccaṃ vā hotū’’ti āha. Caturo padāti cattāri padāni, liṅgavipallāsena vuttaṃ, cattāro dhammakoṭṭhāsāti attho. Kevalaṃ sattavibhāgadassanatthameva catupadaggahaṇaṃ, na adhigatadhammānurūpatāya.

Nimmadāti na madā.

‘‘Saccavādī jino romo’’tipi pāṭho. Tattha romoti diṭṭhirāgarattānaṃ titthiyānaṃ, titthakarānañca adhammavādīnaṃ rāgaviparītadhammadesanato bhayajanako, adhammavādīnaṃ vā tattha ādīnavadassanena bhāyitabbo, appahīnāsaṃvarānaṃ vā durupasaṅkamanato durāsadoti attho.

Sacco ca so dhammo cāti saccadhammo. Tenāha ‘‘ekantanissaraṇabhāvenā’’tiādi.

Ekāyanabhāvanti ekamaggabhāvaṃ, aññamaggabhāvanti attho.

Dassanabhāgiyaṃ bhāvanābhāgiyanti nibbedhabhāgiyameva dvidhā vibhajitvā vuttanti āha ‘‘saṃkilesabhāgiyādīhi catūhi padehī’’ti. Sesattikānanti sattādhiṭṭhānattikādīnaṃ aṭṭhannaṃ tikānaṃ. Sesapadānañcāti saṃkilesabhāgiyañca vāsanābhāgiyañcātiādimissakapadānañca. Ca-saddena saṃkilesabhāgiyādipadāni ca saṅgaṇhāti. Lokiyattikasseva hi ‘‘sesapadānī’’ti vuttehi missakapadehi evaṃ saṃsandane nayadassanaṃ, itaresaṃ pana tikānaṃ saṃkilesabhāgiyādipadehi ceva sesapadehi ca saṃsandane idaṃ nayadassananti ‘‘vuttanayānusārena suviññeyya’’nti vuttaṃ. Samatikkamananti pahānaṃ. Satipi vāsanābhāgiyasaṃkilesabhāgiyadhammānaṃ lokiyabhāve purimehi pana pacchimā pahātabbā tadaṅgavasena, vikkhambhanavasena ca. Evaṃ pajahanasamatthatāya pahānanti vuttaṃ ‘‘vāsanābhāgiyaṃ suttaṃ saṃkilesabhāgiyassa samatikkamāya hotī’’ti. Saṃkilesadhammānaṃ samatikkamena adhigantabbā vodānadhammā viyāti yojanā. Bhāvanā nāma tividhā jhānabhāvanā, vipassanābhāvanā, maggabhāvanāti. Tāsu maggabhāvanāya gahitāya vipassanābhāvanā gahitā eva hotīti taṃ anāmasitvā itarā dve eva gahitā. Tathāpi ‘‘bhāvanābhāgiyassa suttassa paṭinissaggāyā’’ti vutte kiṃ sabbena sabbaṃ asekkhassa jhānabhāvanāpi paṭinissaṭṭhāti codanaṃ manasi katvā pāḷiyaṃ ‘‘asekkhabhāgiyaṃ suttaṃ diṭṭhadhammasukhavihārattha’’nti vuttanti dassento ‘‘asekkhadhammesu uppannesu maggabhāvanākiccaṃ nāma natthī’’ti vatvā ‘‘jhānabhāvanāpi diṭṭhadhammasukhavihāratthā evā’’ti āha.

Ekaṃ eva bhavabījaṃ paṭisandhiviññāṇaṃ ekabījaṃ, taṃ assa atthīti ekabījī. Sandhāvitvā samāgantvā, nibbattanavasena upagantvāti attho. Saṃsaritvāti tasseva vevacanaṃ. Kulaṃ kulaṃ gacchatīti kolaṃkolo. Purimapade anunāsikalopaṃ akatvā niddeso.


以下是对巴利文的完整直译：
125. 为显示从一部分真谛到真谛总体,无余周遍且特殊,说"或为最高真谛"。"四语"即四个语词,以语气变化而说,意为四种法聚。完全是为显示有情分别,而不是依已获得法的相应性而取四语。
无醉即非醉。
"真语者,胜者发"亦是一种读法。其中"发"即对于被贪欲颜色所染的外道,以及诽谤法的外道师,因其颠倒说法而生畏。或在那里以显示外道过失而应畏惧,或因未断约束而难以亲近,意为难以接近。
真实者与法,即真实法。所以说"以完全出离的方式"等。
一道之性,即单一道路的性质,意为非其他道路。
将见部分和修部分分为洞察部分,所以说"以杂染部分等四语"。余数三法即七种住处三法等八种三法。余语即杂染部分、习气部分等混合语。以"与"字包括杂染部分等语。对于世间三法,"余语"已说,以混合语相应,显示其理路。而对于其他三法,以杂染部分等语以及余语相应,显示其理路,所以说"依已说方式可易了知"。超越即断除。尽管杂染部分和习气部分的法是世间的,但后者应以前者的支分和镇伏方式断除。因此说"以能断除的方式,习气部分经为断除杂染部分"。以超越杂染法可获得清净法。连接方式是修习有三种：禅那修习、毗钵舍那修习、道修习。在取道修习时,毗钵舍那修习已被取,其他两种被取。即便如此,说"为舍弃修部分经"时,是否无学的禅那修习也被舍弃?考虑此责难,经中说"无学部分经为现法乐住"。为显示此,说"无学法生起时,道修习之事不存在",并说"禅那修习亦为现法乐住"。
唯一的有生之种子即结生识,是单一种子。如是有此,即单种子。经过、集合、以生起方式接近,意为前往。轮回即其同义词。游于诸家即种姓繁衍。未在前一语去除鼻音,而作解说。


Tesaṃ sotāpannānaṃ. Etaṃ pabhedanti ekabījiādivibhāgaṃ. Purimabhavasiddhaṃ vivaṭṭūpanissayapuññakammaṃ idha pubbahetu nāma. Yo ‘‘katapuññatā’’ti vuccati, so paṭhamamagge sādhite caritatthatāya vipakkavipākaṃ viya kammaṃ uparimamaggānaṃ upanissayo na siyāti adhippāyenāha ‘‘upari…pe… āpajjatī’’ti. Tiṇṇaṃ maggānaṃ niratthakatā āpajjati paṭhamamaggeneva tehi kātabbakiccassa sādhitattā. Paṭhamamagge…pe… āpajjatīti anuppannassa atthakiriyāsambhavato. Evaṃ tiṇṇaṃ vādānaṃ yuttiabhāvaṃ dassetvā catutthavādo evettha yuttoti dassento āha ‘‘vipassanā…pe… yujjatī’’ti. ‘‘Sace hī’’tiādinā taṃ yuttiṃ vibhāveti. Vimuttiparipācanīyānaṃ dhammānaṃ paripakkatāya indriyānaṃ tikkhatāya ñāṇassa visadatāya vipassanāya balavabhāvo veditabbo. So hi vomissakanayena saṃsaraṇako idhādhippeto ‘‘deve ceva mānuse ca sandhāvitvā’’ti vuttattā. Idha kāmabhave ṭhito idhaṭṭhako. Manussadevalokūpapajjanato okārena vokiṇṇo. Ariyasāvakassa taṃtaṃsattanikāyupapatti tassa tassa sodhanasadisaṃ kilesamalādianatthāpanayanatoti āha ‘‘cha devaloke sodhetvā’’ti. ‘‘Akaniṭṭhe ṭhatvā’’ti etena heṭṭhābrahmalokasodhanaṃ vuttamevāti veditabbaṃ.

Saddhaṃ dhuraṃ katvāti saddhaṃ dhuraṃ jeṭṭhakaṃ pubbaṅgamaṃ katvā. Saddhāya anussati paṭipatti, saddhaṃ vā pubbabhāgiyaṃ anussati, saddhāya vā anusaraṇasīloti saddhānusārī. Dhammānusārīti etthāpi eseva nayo. Dhammoti panettha paññā veditabbā. Saddahanto vimuttoti saddhāvimutto. Yadipi sabbathā avimutto, saddhāmattena pana vimuttoti attho. Saddhāya vā adhimuttoti saddhāvimutto. Vuttanayenāti uparimaggavipassanāya balavamandamandatarabhāvena. Diṭṭhiyā pattoti diṭṭhippatto, catusaccadassanasaṅkhātāya diṭṭhiyā nirodhappattoti attho. Diṭṭhantaṃ vā pattoti diṭṭhippatto, dassanasaṅkhātassa sotāpattimaggañāṇassa anantarappavattoti vuttaṃ hoti. Paṭhamaphalato paṭṭhāya hi yāva aggamaggā diṭṭhippattāti. Idanti yathāvuttasotāpannānaṃ saddhāvimuttadiṭṭhippattatāvacanaṃ . Aṭṭhannaṃ vimokkhānanti catasso rūpāvacarasamāpattiyo, catasso arūpāvacarasamāpattiyoti aṭṭha vimokkhā, tesaṃ.

Phuṭṭhantaṃ sacchikarotīti kāyasakkhī, phuṭṭhānaṃ anto phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo. Accantasaṃyoge cetaṃ upayogavacanaṃ, phuṭṭhānantarakālameva sacchikātabbaṃ sacchikarotīti vuttaṃ hoti, ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 

以下是对巴利文的完整直译：
对于那些预流者。这是分别,即单一种子等的区分。前世已成就的、资助还灭的福业,在此为前因。被称为"已作福德"者,在第一道已成就行相性,犹如已成熟果报的业,非上面诸道的资助,意图是说"在上面...生起"。三道变成无义,因为第一道已成就应由彼等作的事业。在第一道...生起,因无未生起的义利成就。如此显示三种说法无理,指出第四说法在此合理,说"毗钵舍那...相应"。以"若"等显示其理。以解脱成熟法的成熟,根的三重性,智慧的清明,毗钵舍那的有力性应被了知。彼以杂合方式轮回,此处意指"在天与人中游"。在此处于欲有中立足,于此有住。因往生人天世界而被杂色。圣弟子于彼彼有情群生起,如同彼等的净化,为遣除烦恼垢等,所以说"净化六天界"。以"住于无烦天"表示已说明下至梵天界的净化。
以信为车,即以信为首领、为前导。信的随念实践,或信的前分随念,或随信而行,名为信随行者。对于法随行者,理路亦复如是。此处法应了知为智慧。"信而解脱"即信解脱。虽然完全未解脱,但以信为解脱,是其义。或以信而倾向,即信解脱。依已说方式,以上道毗钵舍那的有力、迟钝、更迟钝。得见即得见,即得四谛见的灭,是其义。或得见之际,即见所称的预流道智无间生起。自初果起乃至最高道,得见。此即如上所说预流者的信解脱、得见的言说。八解脱即四色界定、四无色界定。
触已作证,即身证。触于内,意为紧接无色禅。在极密结合处,此为使用格,意为应在紧接触后作证,"如月日周转不均"等处。<.Assistant>

4.70) viya vā bhāvanapuṃsakanti etaṃ daṭṭhabbaṃ. Yo hi arūpajjhānena rūpakāyato, nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na kāyena sacchikato, nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena so sacchikato hoti. Tasmā so sacchikātabbaṃ nirodhaṃ yathāālocitaṃ nāmakāyena sacchikarotīti ‘‘kāyasakkhī’’ti vuccati, na tu vimutto ekaccānaṃ eva āsavānaṃ aparikkhīṇattā.

Abhedenāti antarāparinibbāyiādibhedena vinā. ‘‘Abhedenā’’ti ca idaṃ ‘‘saddhāvimuttadiṭṭhippattakāyasakkhino’’ti idhāpi ānetvā yojetabbaṃ. Yatheva hi antarāparinibbāyiādibhedānāmasaneneva eko anāgāmī hoti, evaṃ yathāvuttabhedaāmasaneneva saddhāvimutto, diṭṭhippatto, kāyasakkhīti tayo anāgāmino honti. Ayañca anāgāmino tādisamavatthābhedaṃ gahetvā gaṇanā katāti veditabbaṃ. ‘‘Avihādīsū’’tiādi suviññeyyameva.

Paññāya eva vimutto, na cetovimuttibhūtena sātisayena samādhināpīti paññāvimutto. Ubhatobhāgavimuttoti ubhohi bhāgehi ubhatobhāgato vimutto. Kilesānaṃ vikkhambhanasamucchinnehi rūpakāyanāmakāyato vimuttoti imamatthaṃ dassento ‘‘vikkhambhana…pe… vimutto nāmā’’ti āha. Arūpasamāpattiyā rūpakāyato, aggamaggena arūpakāyato vimuttaṃ. Yathāha –

‘‘Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti, ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto’’ti (ma. ni. 2.182).

Yaṃ pana mahānidānasutte ‘‘rūpī rūpāni passatī’’tiādike (dī. ni. 2.129) nirodhasamāpattiante aṭṭha vimokkhe vatvā –

‘‘Yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjati…pe… ayaṃ vuccatānanda, bhikkhu ubhatobhāgavimutto, imāya ca, ānanda, ubhatobhāgavimuttiyā aññā ubhatobhāgavimutti uttaritarā vā paṇītatarā vā natthī’’ti (dī. ni. 2.130) –

Vuttaṃ, taṃ ubhatobhāgavimuttaseṭṭhavasena vuttaṃ. Tattha yasmā āruppasamāpattīsu ekāyapi rūpakāyo vikkhambhito eva nāma hoti, tasmā catunnaṃ āruppasamāpattīnaṃ, nirodhasamāpattiyā ca lābhīnaṃ vasena pañca ubhatobhāgavimuttā veditabbā. Esa nayo kāyasakkhimhipi. Aṭṭhavimokkhekadesepi hi aṭṭhavimokkhasamaññā yathā ‘‘loke sattā’’ti.

Terasasu sīsesu palibodhasīsādīni, pavattasīsañca pariyādiyitabbāni, adhimokkhasīsādīni pariyādakāni, gocarasīsaṃ pariyādakaphalaṃ. Tañhi visayajjhattaṃ phalaṃ, vimokkho pariyādakassa maggassa, phalassa ca ārammaṇaṃ. Saṅkhārasīsaṃ saṅkhāravivekabhūto nirodhoti pariyādiyitabbānaṃ, pariyādakaphalānañca saha visayasaṃsiddhidassanena samasīsibhāvaṃ dassetuṃ paṭisambhidāyaṃ (paṭi. ma. 

我将为您直译这段巴利文经文：
4.70.这应当被视为"如同中性的修习"。确实,任何人通过无色禅定从色身，以及从部分名身中以镇伏解脱而得解脱，对他来说，被称为止息的解脱似乎被观察、被显明，而不是被身体证得。但是，以止息为所缘，当某些漏被断除时，他才能证得它。因此，他被称为"身证者"，因为他以名身证得如所观察的应当被证得的止息，但并非解脱，因为某些漏尚未完全断尽。
无差别地，即没有中般涅槃等区别。"无差别地"这个词也应当与"信解脱、见至、身证"结合理解。正如单单提到中般涅槃等差别就成为一位不还者，同样地，单单提到如上所述的差别就成为信解脱、见至、身证三种不还者。应当知道，这是依据不还者的相似状态差别而作的计数。"在无烦天等处"等内容易于理解。
仅以慧解脱，而非以殊胜的等同于心解脱的定力解脱，故称为慧解脱。俱分解脱即从两方面、双重方面解脱。为显示"从已镇伏和已断除烦恼的色身和名身解脱"这一含义，所以说"以镇伏......称为解脱"。通过无色定从色身解脱，通过最上道从无色身解脱。如所说：
"在此，诸比丘，某些人以身触住于超越色法的寂静解脱——无色定，且以慧见诸漏已尽，诸比丘，此人称为俱分解脱。"
而在《大因缘经》中提到"有色见诸色"等八解脱，在止息定最后说：
"阿难，当比丘顺逆入住这八解脱......阿难，此称为比丘俱分解脱，阿难，没有比这种俱分解脱更高或更胜妙的俱分解脱。"
这是就最胜俱分解脱而说。其中，因为即使只得一种无色定，色身也算是被镇伏，所以应当知道有五种俱分解脱，即依据四无色定和止息定的证得者而言。对于身证者也是如此。即使只得部分八解脱，也称为八解脱，如说"世间众生"。
在十三种头首中，障碍头首等和转起头首是应被遍知的，胜解头首等是能遍知的，行境头首是遍知之果。那是内在所缘之果，解脱是能遍知之道与果的所缘。行头首即是行远离的止息，为显示应被遍知者与遍知果通过所缘成就而成为等头首。

1.87) terasa sīsāni vuttāni. Idha pana ‘‘yassa puggalassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañcā’’ti (pu. pa. 16) puggalapaññattiyaṃ āgatattā tesu kilesapavattasīsānaṃ eva vasena yojanaṃ karonto ‘‘kilesasīsa’’ntiādimāha. Tattha pavattasīsampi maggo pavattito vuṭṭhahanto cutito uddhaṃ appavattikaraṇena yadipi pariyādiyati, yāva pana cuti, tāva pavattisambhavato ‘‘pavattasīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyatī’’ti āha.

Kilesapariyādānena attano anantaraṃ viya nipphādetabbā, paccavekkhaṇavārā ca kilesapariyādānasseva vārāti vattabbataṃ arahanti. ‘‘Vimuttasmiṃ vimuttamiti ñāṇaṃ hotī’’ti (ma. ni. 1.78; saṃ. ni. 

我将直译这段巴利文：
1.87) 已经说明了十三个头首。在此，因为在《人施设论》中提到"某个人首次和末次都有漏的穷尽和生命的穷尽"，所以在论述漏的转起头首时说"漏头首"等。在这里，即使是转起头首，道从转起中出离，由于从上方阻止继续存在而被穷尽，但是由于生命存在的可能性直到死亡，所以说"转起头首是生命根和死亡心所穷尽"。
由于漏的穷尽，应当像紧随其后的一样完成，且复验的阶段也是漏穷尽的阶段，这是必须说明的。"在解脱中，关于解脱的智慧将会生起。"<.Assistant>

3.12, 14) hi vacanato paccavekkhaṇaparisamāpanena kilesapariyādānaṃ samāpitaṃ nāma hoti. Taṃ pana parisamāpanaṃ yadi cuticittena hoti, teneva jīvitaparisamāpanañca hotīti imāya vāracutisamatāya kilesapariyādānajīvitapariyādānānaṃ apubbācarimatā hotīti āha ‘‘vārasamatāyā’’ti. Bhavaṅgaṃ otaritvā parinibbāyatoti ettha parinibbānacittameva bhaṅgottaraṇabhāvena vuttanti daṭṭhabbaṃ.

Caritanti caritā kāyavacīmanappavatti. Ettha ca yena rāgādhikabhāvena puggalo ‘‘rāgacarito’’ti lakkhīyati, tayidaṃ lakkhaṇaṃ. Tenāha ‘‘rāgajjhāsayo rāgādhikoti attho’’ti, tena appahīnabhāvena santāne thāmagatassa rāgassa balabhāvo lakkhīyatīti daṭṭhabbaṃ. Eseva nayo sesesupi.

Sīlavantehīti ādisaddassa lopaṃ katvā niddeso katoti dassento āha ‘‘sīlavantādīhī’’ti. Ādisaddena dāyakādīnaṃ saṅgaho daṭṭhabbo.

Ārammaṇabhūtāñeyyanti ārammaṇabhūtāva ñeyyaṃ.

Puthujjanabhūmiādīsūti puthujjanasekkhāsekkhabhūmīsu. Tattha puthujjanabhūmivasena saṃvaro, sekkhabhūmivasena pahānabhāvanā, asekkhabhūmivasena sacchikiriyā, puthujjanabhūmisekkhabhūmivasena vā yathārahaṃ saṃvarapahānabhāvanā. Pubbabhāgiyā hi saṃvarapahānabhāvanā puthujjanassa sambhavanti, itarā sekkhassa, asekkhabhūmivasena sacchikiriyā. Nayato dassitanti ‘‘yaṃ, bhikkhave, mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, taṃ ce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappatī’’tiādinā (mahāva. 305) nayadassanavasena pakāsitaṃ. Sarāgādisaṃvattananti sarāgādibhāvāya saṃvattanaṃ.

Aññamaññaṃ saṃsaggatoti ‘‘saṃkilesabhāgiyañca vāsanābhāgiyañcā’’tiādinā saṃkilesabhāgiyādīnaṃ padānaṃ aññamaññasaṃsaggato. Anekavidhoti dvādasavidho yāva dvānavutādhikacatusahassavidhopi anekappakāro. Lokiyasattādhiṭṭhānādisaṃsaggatoti ādisaddena lokiyaṃ ñāṇaṃ, lokuttaraṃ ñāṇaṃ, lokiyañca lokuttarañca ñāṇaṃ, lokiyaṃ ñeyyaṃ, lokuttaraṃ ñeyyaṃ, lokiyañca lokuttarañca ñeyyaṃ, lokiyaṃ ñāṇañca ñeyyañca, lokuttaraṃ ñāṇañca ñeyyañca, lokiyañca lokuttarañca ñāṇañca ñeyyañcātiādiko sambhavanto paṭṭhānabhedo saṅgahito. Ubhayatthāti saṃkilesabhāgiyādike, lokiyādike ca. Yathārahanti yo yo saṃsaggavasena yojanaṃ arahati, so so dhammo. Sambhavāvirodheneva hi yojanā. Na hi ‘‘lokiyaṃ nibbedhabhāgiya’’ntiādinā yojanā sambhavati.

Tīsupiṭakesu labbhamānassāti tisso saṅgītiyo āruḷhe tepiṭake buddhavacane upalabbhamānassa vijjamānassa, etena na kevalaṃ saṅgaho eva yathāvuttabhedānaṃ paṭṭhānabhāgānaṃ niddhāraṇāya kāraṇaṃ, atha kho pāḷiyaṃ dassanañcāti vibhāveti. Tenāha ‘‘yaṃ dissati tāsu tāsu bhūmīsū’’ti. ‘‘Teneva hī’’tiādinā yathāvuttassa atthassa pāṭhānugamaṃ dasseti.

Sāsanapaṭṭhānavāravaṇṇanā niṭṭhitā.

Nigamanakathāvaṇṇanā

Saddhammāvataraṭṭhāneti desantarato āgantvā saddhammassa avataraṇokāsabhūte saddhammassavanadhāraṇaparicayaparipucchāmanasikārabahulānaṃ nivāsaṭṭhānataṃ sandhāyetaṃ vuttaṃ, attano vā santāne pariyattisaddhammassa anuppavesanaṭṭhānatāya evaṃ vuttaṃ. Sesaṃ suviññeyyamevāti.

Nettiaṭṭhakathāya līnatthavaṇṇanā niṭṭhitā.

Nettippakaraṇa-ṭīkā niṭṭhitā.


我将直译这段巴利文：
3.12, 14) 因为语言表述，通过复验的完成，漏的穷尽被称为已完成。假如这个完成是由死亡心完成的，那么同样也完成了生命，因为阶段的平等性，漏的穷尽和生命的穷尽是首次和末次未曾有的，所以说"阶段的平等性"。应当理解为从有分（bhavaṅga）进入般涅槃的般涅槃心本身以破坏的方式被说明。
"行为"即身语意的活动。在此，由于贪欲的优势，一个人被标记为"贪欲性格"，这就是其特征。所以说"贪欲倾向，贪欲为主"，由于贪欲在相续中未被舍弃，贪欲的力量被认为是强大的。对于其他性格也是同样的道理。
通过省略"等"字的首要语，作说明时说"具戒等"。通过"等"字应当了解到布施者等的包含。
"成为所缘的可知"即可知本身成为所缘。
"在普通人的境界等处"即在普通人、有学和无学的境界中。在那里，依据普通人的境界有防护，依据有学的境界有舍弃和修习，依据无学的境界有现证，或者在普通人和有学的境界中根据情况有防护、舍弃和修习。防护、舍弃和修习在普通人的前分是可能的，其他则在有学，现证在无学的境界。按理显示，如"诸比丘，我未禁止的，若顺从可许，拒绝不可许，这对你们是可许的"等通过显示道理而阐明。"趋向于有贪等"是趋向于有贪等的状态。
"互相交织"是指如"属于烦恼分和习气分"等语句的烦恼分等词语的相互交织。"多种"即从十二种乃至超过四千九十二种的多种形式。"世间有情的依止等的交织"等，通过"等"字包括：世间智、出世间智、世间和出世间的智、世间的所知、出世间的所知、世间和出世间的所知、世间的智和所知、出世间的智和所知、世间和出世间的智和所知等，涵盖了可能的各种发展方面。"在两处"即在烦恼分等和世间等处。"如应"即每个根据其交织的方式应该联系的法。实际上只有通过可能性和无矛盾才能联系。例如"世间的分析性"等联系是不可能的。
"在三藏中可得"即在三次结集中上升的三藏佛语中可以发现的、存在的。这不仅是为了汇总和确定如上所述的各种发展方面，而且还在经典中显示。所以说"在各种境界中可见"。通过"因此"等显示了如上所述义理的经典追随。
佛法传承分别说明结束。
总结论说明
"正法入处"即从说法处来，关于正法的入处——听闻、持守、熟悉、询问、作意的住处，或者关于在自身相续中正法的入处而说。其余部分易于理解。
《Netti注释书》中隐晦义的解释结束。
《Netti论》注释结束。


Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāye

Nettivibhāvinī

Ganthārambhakathā

Yajitabbaṃ yajitvāna, namitabbaṃ namāmahaṃ;

Yajanādyānubhāvena, antarāye jahaṃ sadā.

Yena yā racitā netti, yena sā anumoditā;

Yehi saṃvaṇṇanā katā, tesānubhāvanissito.

Kiñci kiñci saritvāna, līnālīnānusandhyādiṃ;

Karissaṃ jinasuttānaṃ, hitaṃ nettivibhāvanaṃ.

Appameyyaguṇo mahādhammarājavhayo bhave;

Acchariyo abbhuto yo, bodhisambhārapūraṇo.

Nānāraṭṭhissarissaro, seṭṭho sāsanapaggaho;

Pāsaṃsarājapāsaṃso, narācinteyyacintako.

Cintitakārako rājā, siraṭṭhimālapālako;

Ajeyyajeyyako mahācetyādikārako sadā.

Assāmaccena byattena, jinacakkahitatthinā;

Anantasutināmena, sakkaccaṃ abhiyācito.

Kāmaṃ saṃvaṇṇanā katā, therāsabhehi gambhīrā;

Gambhīrattā tu jānituṃ, jinaputtehi dukkarā.

Tasmā yācitānurūpena, karissaṃ sādaraṃ suṇa;

Sissasikkhanayānugaṃ, yottaṃ nettivibhāvananti.



我将为您直译这段巴利文：
礼敬世尊、阿罗汉、正等正觉者
小部
《导论阐明》
著作开端之语
我已供养应供养者，礼敬应礼敬者；
由于供养等的威力，永远断除诸障碍。
由谁造作此导论，由谁随喜赞叹；
由诸位作注释者，依靠他们的威力。
忆念少许隐晦与明显的连结等；
我将造作有益于佛说的导论阐明。
具无量功德者名为大法王；
稀有而希奇者，圆满菩提资粮。
诸国君主之君主，最胜护持教法；
值得称赞之王者，思考人所不能思。
国王能成所思愿，护持国家花鬘；
永胜不败之王者，常造大塔等事。
由明智大臣请求，望佛法轮兴盛；
名为无尽闻者，恭敬地作祈请。
虽有长老贤者们，作深奥之注释；
由于其甚深奥，佛子难以了知。
是故依所请求，恭敬地我将造；
随顺弟子学习，此导论阐明书。

1. Saṅgahavāraatthavibhāvanā

Tattha yassa sikkhattayasaṅgahassa navaṅgassa satthusāsanavarassa atthasaṃvaṇṇanaṃ yaṃ nettippakaraṇaṃ kātukāmo, tassa nettippakaraṇassa nissayaṃ visayabhūtaṃ saṃvaṇṇetabbasahitaṃ, saṃvaṇṇetabbaṃ eva vā salokapālena tilokena sadā pūjetabbassa ceva namassitabbassa ca naruttamassa satthuno sāsanavaraṃ vidūheva ñātabbaṃ. Etaṃ sāsanavaraṃ tāva dassento taṃjanakena, taṃvijānakavidūhi ca niyametuṃ, ratanattayaguṇaparidīpanañca kātuṃ –

‘‘Yaṃ loko pūjayate, salokapālo sadā namassati ca;

Tasseta sāsanavaraṃ, vidūhi ñeyyaṃ naravarassā’’ti. – paṭhamagāthamāha;

Imāya hi paṭhamagāthāya ‘‘etaṃ sāsanavaraṃ ñeyya’’nti ettakameva ekantato karaṇavisesabhāvena adhippetaṃ. Eteneva visesakaraṇena ekantādhippetanettivisayasāsanavarassa dassitattā. Ekantādhippetasāsanavarameva nettisaṃvaṇṇanāya saṃvaṇṇetabbattā visayaṃ teneva vakkhati aṭṭhakathācariyo –

‘‘Etaṃ idāni amhehi vibhajitabbahāranayapaṭṭhānavicāraṇavisayabhūtaṃ sāsanaṃ ādikalyāṇatādiguṇasampattiyā varaṃ aggaṃ uttamaṃ nipuṇañāṇagocaratāya paṇḍitavedanīyamevā’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā) ca,

‘‘Etaṃ tividhampi ‘sāsanavara’nti padena saṅgaṇhitvā tattha yaṃ paṭhamaṃ, taṃ itaresaṃ adhigamūpāyoti sabbasāsanamūlabhūtaṃ, attano pakaraṇassa ca visayabhūtaṃ pariyattisāsanamevā’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā) ca,

‘‘Idāni yaṃ vuttaṃ ‘sāsanavaraṃ vidūhi ñeyya’nti, tattha nettisaṃvaṇṇanāya visayabhūtaṃ pariyattidhammameva pakārantarena niyametvā dassetu’’nti (netti. aṭṭha. saṅgahavāravaṇṇanā) ca.

Tattha pariyattisāsanassāpi mūlaṃ hotīti vuttaṃ ‘‘sabbasāsanamūlabhūta’’nti. Etena kammasādhanenapi adhippetatthe siddhe nānāvidhasādhakavacanaṃ nānāvādānaṃ anokāsakaraṇatthāya kataṃ. Svākkhātatādidhammaguṇā pana sāsanassa visesadesakanaravarasaddena vā paridīpakatthabhāvena vā dīpitā avinābhāvato. Sāsanavarassa pana janakasambandhipekkhattā ‘‘naravarassā’’ti vuttaṃ. Tena ca aggapuggalo sāsanavarajanako vācakatthasambandhibhāvena vutto. Anaññasādhāraṇamahākaruṇāsabbaññutaññāṇādiguṇavisesā pana janakasambandhibhūtassa narassa visesakenavarasaddena vā paridīpakatthabhāvena vā dīpito.

Kiṃ nu so sāsanavarajanako naravaro paramatthova, udāhu pūjanīyo ceva namassanīyo cāti vuttaṃ ‘‘yaṃ loko…pe… namassati cā’’ti, tena sāsanavarajanako naravaro paramatthova na hoti, atha kho salokapālena lokena sadā sabbakālesu pūjanīyo ceva namassanīyo cāti visesito thomitoti.

Ettha ca pūjananamassanacetanāvācakena vā pūjananamassanasaddena phalūpacārattho puññamahattasaṅkhāto pūjanīyabhāvo ceva āsavakkhayañāṇapadaṭṭhānasabbaññutaññāṇādiguṇasaṅkhāto namassanīyabhāvo ca dīpakatthabhāvena pariggahetvā dīpito. Tenāha aṭṭhakathācariyo ‘‘bhagavato sadevakassa lokassa pūjanīyavandanīyabhāvo, aggapuggalabhāvo ca vuccamāno guṇavisiṭṭhataṃ dīpetī’’tiādi (netti. aṭṭha. saṅgahavāravaṇṇanā).


我将为您直译这段巴利文：
汇集部分义理阐明
谁欲撰写此九支的学习三法汇集、最上的师之教法义理注释的《导论》，对于该导论，应当阐释其依据、范围，连同被阐释者，或仅仅被阐释者，乃是应当永远受三界世间与诸护法者尊崇和礼敬的最上人师的最上教法。为显示此最上教法，以其生成者、了知者，并阐明三宝功德——
"三界世间永远尊崇，常常礼敬；
此最上教法，智者应当了知最上人之教。"——首偈如是说；
此首偈实际上意在说"应当了知此最上教法"，仅此而已，以特殊作用之意。通过此特殊作用，显示了毫无疑义的《导论》范围内最上教法。注释师将因最上教法完全适合注释而说明范围——
"此今我等应分别，以分析方法、基础考察的范围内教法，以初善等功德成就，为最上、最高、最微妙智慧境界，智者应当了知。"
"以'最上教法'之词，三种都包含其中，其中第一者为其他获得方法的根本，也是自身论著范围内的修学教法。"
"现在所说'智者应当了知最上教法'，是为了以另一种方式确定作为《导论》注释范围的修学法。"
在此有言"作为一切教法根本"。此言虽业已成就本意，但以多种论证之言，为防止各种异说。而"善说"等法之功德，已通过最上人、最上教法等词或阐明本质而显明，不可分离。最上教法因生成者之关系而说"最上人之"。由此，最上之人作为最上教法之生成者，与说法意义相关而被说明。而不共、大悲、一切知智等特殊功德，已通过生成者关联之人的特别词，或阐明本质而显明。
是否此最上教法之生成者最上人是究竟实相，还是应受尊崇和礼敬，故曰"三界世间永远尊崇"等，表明最上教法生成者最上人非唯究竟实相，而是受三界世间在一切时中永远尊崇和礼敬而被赞颂。
在此，通过尊崇礼敬之意或词，显明了作为福德广大之尊崇性，以及以漏尽智为基础的一切知智等功德之可礼敬性。因此注释师说："世间诸天的尊崇礼敬，最上人之性，正在宣说功德之殊胜。"


Tādisassa naravarassa tādisaṃ sāsanavaraṃ kiṃ yena kenaci viññeyyanti vuttaṃ ‘‘vidūhī’’ti. Tena tipiṭakadharā ariyabhūtā paṇḍitā vācakatthabhāvena gahitā, suppaṭipannatādisaṅghaguṇā pana vandadhātuvacanena vā dīpakatthabhāvena vā dīpitāti. Evaṃ pariggahetvā dīpite ratanattayaguṇe sandhāya ‘‘evaṃ paṭhamagāthāya sātisayaṃ ratanattayaguṇaparidīpanaṃ katvā’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā) vakkhati, na gāthāya niravasesatthe. Tattha evanti evaṃ sāsanavaradassanabhūtāya paṭhamagāthāyāti atthova daṭṭhabbo. Apare panācariyā ‘‘imāya paṭhamagāthāya ekantato adhippetānādhippetavacanāni ceva vācakatthadīpakatthavisesāni ca suṭṭhu avicāretvā ‘evaṃ paṭhamagāthāya sātisayaṃ ratanattayaguṇaparidīpanaṃ katvā’ti vacanacchāyaṃ nissāya sātisayaṃ ratanattayaguṇaparidīpanaṃ kātuṃ ‘yaṃ lokotyādimāhā’ti ca sātisayaratanattayaguṇe dassento ‘yaṃ lokotyādimāhā’ti’’ ca vadanti. Tesaṃ vādo amhākaṃ nakkhamati. Kāraṇaṃ pana mayā heṭṭhā vuttānusārena ñātabbanti ayaṃ padānukkamānurūpānusandhyattho.

Atha vā ekaṃ samayaṃ jambuvanasaṇḍe nisīditvā sissānaṃ hitaṃ cintento, attano abhinīhārasampattiṃ passanto, sammāsambuddhena pasaṃsito, mahākaccāyano satthārā anumoditaṃ sāsanāyattaṃ navaṅgassatthavaṇṇanaṃ soḷasahārādianekatthavidhaṃ nettippakaraṇaṃ ārabhanto, ‘‘yaṃ loko’’tyādimāha. Yadi evaṃ yathāvuttappakāraṃ nettippakaraṇabhūtaṃ soḷasahārātyādikaṃ ārabhitabbaṃ, taṃ anārabhitvā kasmā nettippakaraṇato bahibhūtaṃ ‘‘yaṃ loko’’tyādikaṃ ārabhitabbaṃ, seyyathāpi ambaṃ puṭṭho labujaṃ byākareyya, labujaṃ puṭṭho ambaṃ byākareyya, evameva nettippakaraṇamārabhanto aññaṃ ārabhatīti? Tathāpi yassa yathāvuttassa sāsanavarassa atthasaṃvaṇṇanaṃ yaṃ nettippakaraṇaṃ kātukāmo yassa nettippakaraṇassa visayabhūtaṃ saṃvaṇṇetabbasahitaṃ, saṃvaṇṇetabbaṃ eva vā taṃ sāsanavaraṃ tāva dassento taṃjanakena, taṃvijānakavidūhi ca niyametuṃ, ratanattayaguṇaparidīpanañca kātuṃ ‘‘yaṃ loko’’tyādimāha. Ayaṃ līnantaracodanāsahito anusandhyattho.

‘‘Yaṃ loko pūjayate, salokapālo sadā namassati ca;

Tasseta sāsanavaraṃ, vidūhi ñeyyaṃ naravarassā’’ti. –

Niggahitalopaṃ katvā racitā gāthā ariyāsāmaññalakkhaṇena sampannā. Kathaṃ? Pubbaḍḍhe tiṃsa mattā, aparaḍḍhe sattavīsa mattā. Sampiṇḍitā sattapaññāsa mattāva bhavanti. Akkharānaṃ pana imissaṃ gāthāyaṃ sattatiṃsa. Tesu garukkharā vīsati, lahukkharā sattarasa bhavanti. ‘‘Tassetaṃ sāsanavara’’nti pana sānunāsikaṃ virujjhati.


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这样的最上人的这样的最上教法，是否任何人都能了知，故说"智者"。由此，通过说法意义，包括了持三藏、已成圣者的智者，而善行等僧伽功德则通过词根或阐明本质而显明。如是摄取并显明三宝功德，所以将说"如是以首偈殊胜地显明三宝功德"，而非偈颂的全部意义。在此，"如是"应理解为"通过如是显示最上教法的首偈"之义。但其他诸师说："对此首偈，未能善加思察绝对意图与非意图之语，以及说法意义与阐明本质的差别，而仅依据'如是以首偈殊胜地显明三宝功德'的文句光泽，为了殊胜地显明三宝功德而说'世间'等，为显示殊胜三宝功德而说'世间'等。"他们的说法我们不能接受。原因应当依据我前面所说来了解。这是依照词序的连结义。
或者，有一时，坐在阎浮树林中，为弟子们思考利益，观察自己的愿力成就，被正等觉者赞叹的大迦旃延，开始撰写经师所随喜的、依教法而作的九分教法注释、以十六行相等多义的《导论》，而说"世间"等。若是如此，应当开始如上所说的《导论》之十六行相等，为何不开始它而开始《导论》之外的"世间"等，就像被问到芒果而回答面包果，被问到面包果而回答芒果，同样地，开始《导论》而开始别的？虽然如此，为了显示如上所说的最上教法，即欲造作其义注释的《导论》的范围，以及与注释共同或单独注释的最上教法，为了以其生成者和了知的智者来确定，并显明三宝功德，而说"世间"等。这是带有隐晦质疑的连结义。
"世间永远尊崇，三界守护者常常礼敬；
此最上教法，智者应当了知最上人之教。"——
省略鼻音而造作的偈颂，具足圣者共同特相。如何？前半有三十拍，后半有二十七拍。总共正好五十七拍。而此偈颂中有三十七个字母。其中二十个重音字母，十七个轻音字母。但"此是最上教法"若带鼻音则不相符。


Tattha niddesattho aṭṭhakathānusārena vijānitabbo. Salokapālo sabbo sattaloko sakkaccaṃ sabbaññutaññāṇādianekaguṇānussaraṇena vā pūjetabbapūjanena vā paṭipattipūjanena vā sadā sabbakālesu sakkaccaṃ yaṃ naravaraṃ pūjayate ceva namassati ca, tassa pūjetabbassa ceva namassitabbassa ca satthuno naravarassa tilokaggassa mayā saṃvaṇṇetabbasahitaṃ, saṃvaṇṇetabbaṃ eva vā vidūheva ñeyyaṃ ñātabbaṃ. Nipuṇañāṇagocaraṃ etaṃ mayā buddhiyaṃ ṭhapitaṃ sāsanavaraṃ mayā ārabhitabbassa nettippakaraṇassa visayanti paṭhamaṃ jānitabbaṃ dassetvā tassa atthasaṃvaṇṇanābhūtaṃ nettippakaraṇaṃ ahaṃ ārabhissāmi, taṃ tumhe sādhavo suṇātha manasi karothāti samudāyayojanā, avayavayojanāpi kātabbā.

Kathaṃ? ‘‘Salokapālo loko’’ti visesanavisesitabbabhāvena yojanā. Lokapālo vajjetvā avaseso loko ca na hoti, atha kho lokapālasahito lokoti viseseti. ‘‘Loko pūjayate ceva namassati cā’’ti kattukārakaākhyātakiriyābhāvena yojanā ‘‘yo karoti, sa kattā’’ti vuttattā. Yo loko kārako, so kattā hotu. Yo loko pūjayate ceva namassati ca, kathaṃ so kattāti? ‘‘Yo karoti, sa kattā’’ti suttassa ‘‘yo karoti kiriyaṃ nipphādeti, so kiriyānipphādako kattā’’ti atthasambhavato sayanabhuñjanādisabbakiriyānipphādako kattāyeva hoti. Ayañca loko pūjananamassanakiriyānipphādakoyevāti. Kathaṃ ayaṃ loko kiriyānipphādakoti? ‘‘Loko’’ti sattapaññattiyā paramatthato avijjamānāyapi paññāpetabbo santāne pavattamāno hadayavatthunissito cittuppādo gahetabbo, so yathārahaṃ hetādhipatisahajātādipaccayena paccayo nipphādako bhave. Evaṃ lokassa kattukārakabhāvo vijānitabboti paccayapaccayuppannabhāvena yojanā. Esa nayo tīsu piṭakesupi evarūpesu ṭhānesu.

‘‘Yaṃnaravaraṃ pūjayate ceva namassati cā’’ti kammakārakaākhyātakiriyābhāvena yojanā ‘‘yaṃ karoti, taṃ kamma’’nti vuttattā. Yaṃ kātabbaṃ, taṃ kammaṃ hotu. Yaṃ pūjayati ceva namassati ca, kathaṃ taṃ kammanti? ‘‘Yaṃ karoti, taṃ kamma’’nti suttassa ‘‘yaṃ karoti kiriyāya sambajjhati, kiriyāya sambajjhitabbaṃ kamma’’nti atthasambhavato karaṇavācakavacanīyādisabbakiriyāya sambajjhitabbaṃ kammaṃ hotveva. Ayañca naravaro pūjananamassanakiriyāya vācakavacanīyabhāvena sambajjhitabboyevāti. Kathaṃ ayaṃ naravaro vacanīyoti? Pūjananamassanacetanāya ārammaṇakaraṇavasena naravaro vacanīyo, cetanā vācakā, evaṃ vācakavacitabbabhāvo hotveva. ‘‘Yaṃ naravara’’nti paññattiyā paramatthato avijjamānāyapi paññāpetabbo santānavasena pavattamāno lokiyalokuttaraguṇasahito khandhapañcako vutto, so ārammaṇapaccayena paccayo, cetanā paccayuppannāti paccayapaccayuppannabhāvena yojanā. Esa nayo tīsu piṭakesu evarūpesu ṭhānesu.

‘‘Tassa naravarassā’’ti visesanavisesitabbabhāvena yojanā. Naravaro nāma nimantitabbādiko na hoti, atha kho pūjetabbo namassitabbo evāti viseseti. Tassa pūjetabbassa ceva namassitabbassa ca naravarassa sāsanavaranti jaññajanakabhāvena yojanā. Sāsanavaraṃ nāma paccekabuddhasāvakabuddharājarājādīnaṃ sāsanavaraṃ na hoti, pūjetabbassa ceva namassitabbassa ca naravarassa tilokasseva sāsanavaranti niyameti.


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在此，释义的意义应依照注释跟随了知。三界世间守护者，全部有情世间以恭敬地忆念一切知智等多种功德，或以应被尊崇的尊崇，或以实践尊崇，在一切时中恭敬地尊崇和礼敬最上人。对于这应被尊崇和礼敬的最上人师，作为三界之最，我将连同注释阐释，或仅仅阐释，唯有智者能了知。我将此最上教法置于微妙智慧境界，作为我将开始的《导论》范围，首先显示并了知。我将开始阐释其义的《导论》，愿诸善者谛听、作意。这是总体组合，亦应作部分组合。
如何组合？"三界世间守护者"是以特征与被特征的方式组合。除去世间守护者，其余者不存在，而是与世间守护者一同的世间。"世间尊崇且礼敬"是以作者、作业、谓语的方式组合，因为曾说"谁作，谁是作者"。谁是世间作者，谁是作者。世间尊崇且礼敬，如何是作者？因"谁作，谁是作者"之经，其义为"谁作业完成，谁是业完成者作者"，如卧、食等一切业完成者实为作者。此世间确实是尊崇礼敬业完成者。此世间如何是业完成者？"世间"以有情施设，虽从究竟义不存在，然应在相续中安立，依止心脏处生起的心，应依应理的因、依止因、俱生等缘而成为缘完成者。如是应了知世间作者作业性，以缘与缘生性组合。此法则在三藏中类似处所亦然。
"最上人被尊崇且礼敬"是以业、作业、谓语的方式组合，因为曾说"所作，是业"。应作者，是业。尊崇且礼敬，如何是业？因"所作，是业"之经，其义为"与业相关联的，与业相关联应作"，如语言等一切业相关联应作为业。此最上人以尊崇礼敬业的语言性而应与业相关联。最上人如何是可语？以尊崇礼敬意乐为对境作用，最上人是可语。意乐为语，如是可语性存在。"最上人"以施设，虽从究竟义不存在，然应在相续中安立，与世间出世间功德俱的五蕴已说，彼以对境缘为缘，意乐缘生，以缘与缘生性组合。此法则在三藏中类似处所亦然。
"对于彼最上人"是以特征与被特征的方式组合。最上人非受邀请等，而是应被尊崇、礼敬。对于应被尊崇且礼敬的最上人，"最上教法"是以生成者与所生性组合。最上教法非独觉、声闻、佛王、王等的最上教法，而确定为应被尊崇且礼敬的最上人的三界最上教法。


‘‘Vidūhi ñeyya’’nti kattukārakakitakiriyābhāvena yojanā. Kattubhāvo heṭṭhā vuttova. ‘‘Vidūhī’’ti sattapaññattiyā paramatthato avijjamānāyapi paññāpetabbo santāne pavattamāno sāsanavare sammohadhaṃsakañāṇasahito hadayavatthunissito cittuppādo vutto, so yathārahaṃ hetādhipatisahajātādipaccayena paccayo nipphādako bhave. Ñā-itidhātuyā atthabhūtaṃ ñāṇaṃ paccayuppannaṃ nipphādeyyaṃ bhave, evaṃ paccayapaccayuppannabhāvena yojanā.

‘‘Ñeyyaṃ sāsanavara’’nti visesanavisesyabhāvena yojanā. Sāsanavaraṃ nāma na yena kenaci ñeyyaṃ, atha kho vidūheva saṇhasukhumañāṇena ñeyyaṃ sāsanavaranti viseseti.

‘‘Etaṃ sāsanavara’’nti visesanavisesyabhāvena yojanā. Sāsanavaraṃ nāma mayā buddhiyaṃ aṭṭhapitaṃ appavattetabbaṃ hoti, mayā idāni nettippakaraṇassa visayabhāvena buddhiyaṃ viparivattamānaṃ ṭhapetabbaṃ pavattetabbaṃ sāsanavaranti viseseti. Etaṃ sāsanavaraṃ nettippakaraṇassa visayanti yojanā kātabbā. Tenāha ‘‘etaṃ idāni amhehi vibhajitabbahāranayapaṭṭhānavicāraṇavisayabhūtaṃ sāsana’’nti (netti. aṭṭha. saṅgahavāravaṇṇanā). Iccevaṃ nettiyā paṭhamagāthāya saṅkhepena yojanattho samatto.

Tattha yanti aniyamanaravarassa satthuno vācakaṃ payogavantasabbanāmaṃ. Aniyamo ca pūjananamassanakiriyāya aniyamitattā vutto, na naravarato aññasattassa sambhavatoti. Esa nayo sesāniyatesupi tīsu piṭakesu. Lokiyanti ettha puññāpuññāni, tabbipāko cāti loko.Ettha sattanikāye puññāpuññāni lokiyanti pavattanti, tabbipāko ca lokiyati pavattati, iti sattanikāyassa puññāpuññānaṃ, tabbipākassa ca pavattanassa ādhārabhāvato ‘‘etthā’’tipadena niddiṭṭho sattanikāyo lokonāma. Pūjayateti viggahavirahitaṃ ākhyātapadaṃ, sakkaccaṃ pūjanaṃ karoti.

Lokaṃ pālentīti lokapālā, puññāpuññānañceva tabbipākassa ca pavattanādhārattā lokā ca. Ke te? Cattāro mahārājāno, indayamavaruṇakuverā vā, khattiyacatumahārājasakkasuyāmasantusitasunimmitaparanimmitavasavattimahābrahmādayo vā. Pālanañcettha issariyādhipaccena taṃtaṃsattalokassa aññamaññavihesananivāraṇādiāṇāpavattāpanayasaparivāraṭṭhānantarādiniyyādanā, saha lokapālehi yo vattatīti salokapālo. Atha vā ye hirottappā lokaṃ pālenti, iti pālanato te hirottappā lokapālā. Tenāha bhagavā ‘‘dveme, bhikkhave, sukkā dhammā lokaṃ pālentī’’ti (a. ni. 

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"智者应知"是以作者、作业、已作业的方式组合。作者性已如前说。"智者"以有情施设，虽从究竟义不存在，然应在相续中安立，在最上教法中具有破除愚痴之智，依止心脏处生起的心已说，彼依应理的因、依止因、俱生等缘而成为缘完成者。"知"此根的义为智，应成为缘生完成，如是以缘与缘生性组合。
"应知最上教法"是以特征与所特征的方式组合。最上教法非任何人都能知，而是唯有智者以细微智慧能知的最上教法，如是特征。
"此最上教法"是以特征与所特征的方式组合。最上教法非我未置于智中、未运作，而是我现在作为《导论》范围而运转于智中、应安置、应运作的最上教法，如是特征。此最上教法是《导论》的范围，应如是组合。因此说："此现在我等应分别的行相、方法、基础考察范围内的教法。"如是《导论》首偈的简略组合义完结。
在此，"彼"是不确定最上人师的指示代词。不确定是因尊崇礼敬业的不确定而说，非因除最上人外其他有情的可能性。此法则在三藏其他不确定处亦然。"世间"在此是福与非福及其果报。在此有情群中，福与非福运行，其果报运行，因此作为有情群的福与非福及其果报运行的基础，以"在此"之词所指示的有情群名为世间。"尊崇"是无词根分析的动词，恭敬地作尊崇。
"守护世间故为世间守护者"，因为是福与非福及其果报运行的基础故为世间。他们是谁？四大天王，或因陀罗、阎摩、婆楼那、俱毗罗，或刹帝利、四大天王、帝释、夜摩、兜率、化乐、他化自在、大梵等。此中守护是以主权统治，对彼彼有情世间阻止相互损害等的命令运作，以及荣耀、眷属、地位、职责等的分配。与世间守护者俱行故为"具世间守护者"。或者，惭愧守护世间，因守护故彼惭愧为世间守护者。因此世尊说："诸比丘，此二白法守护世间。"

2.9; itivu. 42). Lokapālehi hirottappehi samannāgato loko salokapālo nāma. Hirottappasampanno hi sappuriso loko sakkaccaṃ sadā sabbakālesu pūjayati ceva namassati ca pāpahirijigucchanato, dhammacchandavantatāya ca.

Aññe pana pūjentā namassantāpi kadāciyeva pūjenti namassanti, na sabbadāti. Sadāti pūjananamassanakālavācakaviggahavirahitaṃ vikappanāmaṃ, sabbanāmaṃ vā. Namassatīti viggahavirahitaṃ ākhyātapadaṃ, sakkaccaṃ namassanaṃ karoti. Tassetāti ettha tassāti niyamavācakaṃ payogavantasabbanāmaṃ viggahavirahitameva. Niyamo ca pūjananamassanakiriyāya visesito. Tasmā tassa pūjananamassanakiriyāya niyamitabbassa pūjetabbassa namassitabbassa naravarassāti attho yuttova. Sesaniyamesu aññesupi eseva nayo. Etanti ācariyena vibhajitabbahāranayapaṭṭhānavicāraṇavisayabhūtassa sāsanavaraparāmasanaṃ payogavantasabbanāmaṃ viggahavirahitaṃ.

Sāsati etenāti sāsanaṃ, etena navavidhasuttantena, navavidhasuttantasahitena vā varena sabbena samatthe veneyye diṭṭhadhammikasamparāyikaparamatthehi tividhayānamukhena yathārahaṃ satte sāsati anusāsati vineti. Iti sāsanānusāsanakiriyānusārena veneyyasattānaṃ jānanapaṭipajjanādhigamassa kāraṇakaraṇattā ‘‘etenā’’ti padena niddiṭṭhaṃ navavidhasuttantaṃ, navavidhasuttantasahitaṃ vā varaṃ sabbaṃ sāsanaṃ nāma. Navavidhasuttantadesanāya hi veneyyānaṃ jānanaṃ purimajānanena pacchimajānanaṃ, jānanena paṭipajjanena pacchimapaṭipajjanena adhigamo, purimādhigamena pacchimādhigamo hoti. Tena vuttaṃ ‘‘saddhā sīlaṃ sutaṃ cāgo paññā saddhāya sīlassa sutassa cāgassa paññāyā’’ti (paṭṭhā. 1.1.423) ca ‘‘paṭhamassa jhānassa parikammaṃ paṭhamassa jhānassa’’tyādi (paṭṭhā. 1.

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2.9.；增支部2.9）。具足惭愧世间守护者的世间名为具世间守护者。因为具足惭愧的善人世间，由于厌恶罪恶、惭愧，以及对法的意乐，恭敬地在一切时中尊崇且礼敬。
其他人虽然尊崇礼敬，但只是有时尊崇礼敬，非永恒。"常常"是尊崇礼敬时间的无词根分析的分别名词，或代词。"礼敬"是无词根分析的动词，恭敬地作礼敬。"对彼此"中的"彼"是确定说明的有作用代词，也是无词根分析。确定是以尊崇礼敬业特征。因此，对彼以尊崇礼敬业确定的、应被尊崇礼敬的最上人，此义合理。在其他确定处也是同样的法则。"此"是老师应分别的行相、方法、基础考察范围内的最上教法的指示，是有作用的代词，无词根分析。
以此教导故为教法，以此九种经典，或与九种经典俱的一切最上，以现法、来世、究竟义的三种乘门，如其所应教导、教诫、调伏有能力的所化众生。如是随顺教导教诫业，作为所化众生知、行、证的因缘，故以"以此"之词所指示的九种经典，或与九种经典俱的一切最上名为教法。因为以九种经典教导，所化众生的了知，以前了知而有后了知，以了知、修行、后修行而有证得，以前证得而有后证得。因此说："信、戒、闻、舍、慧对信、戒、闻、舍、慧"和"初禅的准备对初禅"等。

1.423) ca. Sāsadhātuyā desanāsaddo ca taṃjanako desanāñāṇasampayuttacittuppādo ca mukhyattho, taṃupanissayapaccayā veneyyānaṃ atthajānanapaṭipajjanaadhigamanādi kāraṇūpacārattho, ‘‘etenā’’ti padena vuttāya sāsanabhūtāya nāmapaññattiyā karaṇasattisaṅkhātā upanissayapaccayasatti phalūpacārattho. Iti-saddopi tameva nāmapaññattiyā upanissayapaccayasattiṃ hetubhāvena parāmasati, tassā sattiyā ādhārabhūtā nāmapaññatti yu-paccayattho. Eseva nayo tīsu piṭakesu evarūpesu ṭhānesu.

Ekantaniyyānaṭṭhena, anaññasādhāraṇaguṇatāya ca uttamaṭṭhena varaṃ uttamaṃ, pariyattisāsanamhi phalaniyyādanato, magganiyyānahetubhāvato ca niyyānaṭṭhena, sāvakādīhi ajaniyattā asādhāraṇaṭṭhena ca uttamaṭṭhena varaṃ, varitabbanti vā varaṃ. Yathāvuttassa sāsanassa paṇḍitehi abhipatthitasamiddhihetutāya varitabbattā patthetabbattā sāsanavaraṃ nāma, yathāvuttaṭṭhena vā sāsanañca taṃ varañcāti sāsanavaraṃ. Ca-saddena sattibhedaṃ, taṃ-saddena atthābhedaṃ desseti.

Vidantīti vidū. Ye paṇḍitā yathāsabhāvato kammakammaphalāni, kusalādibhede ca dhamme vidanti, iti vidanato te paṇḍitā vidū nāma, tehi. Ñātabbanti ñeyyaṃ. Ñā-dhātuyā nippariyāyato ārammaṇikaṃ ñāṇaṃ vuttaṃ, ṭhānūpacārato sāsanavarassa ārammaṇapaccayabhāvo dassito, iti-saddena ārammaṇapaccayabhāvo parāmasito. Tassa iti-saddena parāmasitabbassa ārammaṇapaccayabhāvassa ādhāraṃ sāsanavaraṃ ṇya-paccayatthoti daṭṭhabbaṃ. Ñāṇaṃ arahatīti vā ñeyyaṃ, vidūnaṃ ñāṇaṃ jānanaṃ ārammaṇabhāvena arahatīti attho. Imasmiṃ naye taddhitapadaṃ daṭṭhabbaṃ.

Narati netīti naro. Yo puriso attānaṃ itthīnaṃ uccaṭṭhānaṃ narati neti, iti naranato nayanato so puriso naro nāma. So hi puttabhūtopi mātuyā pituṭṭhāne tiṭṭhati, kaniṭṭhabhātubhūtopi jeṭṭhabhaginīnaṃ pituṭṭhāne tiṭṭhati. Atha vā naritabbo netabboti naro. So hi jātakālato paṭṭhāya yāva attano sabhāvena attānaṃ dhāretuṃ samattho na hoti, tāva parehi netabbo, na tathā añño tiracchānādikoti. Ettha pana satthuvisayatāya narati veneyyasatteti naroti attho adhippeto. Satthā hi satte apāyādito sugatiṃ vā maggaphalanibbānaṃ vā netīti. Sabbaññutaññāṇādianekaguṇasamannāgatattā varo uttamo, varitabbo patthetabboti vā varo, tilokaggo. Pakatiyā uccaṭṭhānaṭṭho naro guṇuttamena samannāgato varo, naro ca so varo cāti naravaro. Ca-ta-saddānaṃ atthabhedo vuttova, visesanaparapadasamāsoyaṃ. Yena vuttaṃ ‘‘aggapuggalassāti attho’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā). Aññe pana ‘‘narānaṃ, naresu vā varoti naravaro’’ti vadanti, taṃ vacanaṃ ‘‘aggapuggalassāti attho’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā) aṭṭhakathāvacanena virujjhati maññe. Tassa naravarassāti. Iccevaṃ nettippakaraṇassa ādigāthāya samāsena ca vacanattho samatto.


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"教"根的教说之声和产生它的与教说智相应的心生起是主要义，以此为依止缘的所化众生的义理了知、修行、证得等是因缘假义，以"以此"之词所说的作为教法的名施设的作用力称为依止缘力是果假义。"如是"之词也以因的方式指向那名施设的依止缘力，作为彼力所依的名施设是"yu"后缀义。此法则在三藏中类似处所亦然。
以确定出离义，以不共功德性，以最上义为最上；在教理教法中因果的给予，因为是道出离因而有出离义，因声闻等不能生故有不共义，以最上义为最上；或应选择故为最上。因为如上所说教法为智者所希求成就之因而应选择、应希求故名为最上教法；或以如上所说义，既是教法又是最上故为最上教法。以"又"字显示力的差别，以"彼"字显示义无差别。
知故为智者。凡诸智者如实知业与业果，以及善等差别诸法，因如是知故彼等智者名为智者，由彼等。应知故为所知。"知"根无譬喻地说能缘的智，以处假说显示最上教法的所缘缘性，以"如是"字指涉所缘缘性。应见彼以"如是"字所指涉的所缘缘性的所依最上教法是"ṇya"后缀义。或值得智故为所知，值得智者之智以所缘方式了知之义。在此法则中应见从格词。
引导故为人。凡男子引导自己至女人的高位，因如是引导、导引故彼男子名为人。因为他虽为子，亦立于母之父位，虽为弟，亦立于姐妹之父位。或应被引导、应被导引故为人。因为从出生开始，直到能以己性持自己为止，应由他人导引，而其他畜生等不如是。但此中因师范围故，引导所化众生故为人之义是意趣。因为师从恶趣等引导众生至善趣或道果涅槃。因具足一切知智等诸多功德故为最上、最胜；或应选择、应希求故为最上，三界最胜。本性高位为人，具足功德最上为最上，既是人又是最上故为最上人。"又"与"彼"二字的义差别已说，此是后词限定复合词。因此说"最上士之义"。但其他人说"人中最上"或"在人中最上为最上人"，此说我认为与注释书说"最上士之义"相违。"对彼最上人"。如是《导论》首偈的简略语义完结。


Sarūpattho yojanatthavacanatthānusārena vijānitabbo. Tathāpi visuṃ suṭṭhu jānanatthāya puna vattabbo. ‘‘Ya’’nti padassa anaññasādhāraṇasabbaññutaññāṇādianekaguṇasampanno salokapālena lokena pūjetabbo ceva namassitabbo ca sāsanavaradesako tilokaggo sarūpattho. ‘‘Loko’’ti padassa yathāvuttalokapālasahito saddhācāgādisampanno sabbasattaloko sarūpattho. Lokasaddo ekavacanayuttopi jātisaddattā niravasesato satte saṅgaṇhāti yathā ‘‘mahājano’’ti. Kāmañcettha lokasaddo ‘‘lokavidū’’tyādīsu saṅkhārabhājanesupi pavatto, pūjananamassanakiriyāsādhanattā pana sattalokeva vācakabhāvena pavattoti. Tenāha ‘‘pūjanakiriyāyogyabhūtatāvasenā’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā).

Pūjayateti ettha pūjanakiriyāya mukhyato pūjanasaṅkhāto pūjentānaṃ cittuppādo sarūpattho, phalūpacārena taṃcittuppādassa ārammaṇapakatūpanissayabhūtā vuttappakārā sabbe buddhaguṇā sarūpatthā. Te-vibhattipaccayassa pūjanakiriyāsādhako vuttappakāro loko ca sarūpattho, evaṃ sati atthabhedābhāvato dvīsu vācakesu ekova vācako vattabbo, kasmā ekasmiṃ atthe dve vācakā vuttāti? Nāyaṃ doso dvinnaṃ vācakānaṃ sāmaññavisesavācakattā. Lokasaddo hi pūjanakiriyāsādhako, aññakiriyāsādhako ca vadatīti sāmaññavācako ca hoti. Pūjayate-saddo lokapūjanaitthipūjanapurisapūjanatiracchānapūjanādikiriyāsādhakañca vadatīti sāmaññavācako . Tasmā pūjayate-saddo lokasaddassa sarūpattho, pūjanakiriyāsādhako ca na aññakiriyāsādhakoti niyameti. Lokasaddo ca pūjayatesaddassa sarūpattho pūjanakiriyāsādhako. Loko pana pūjanakiriyāsādhako itthipurisatiracchānādikoti niyameti. Tīsu piṭakesu aññesupi evarūpesu ṭhānesu eseva nayo.

‘‘Salokapālo’’ti padassa yathāvuttaseṭṭhalokapālasahagato, pūjananamassanakiriyāsādhako ca sattanikāyo sarūpattho. ‘‘Sadā’’ti padassa rattidivasakālo atītabhagavato dharamānakālo tato parakālo abhinīhārato yāva sāsanantaradhānā kālo tato parakālo sarūpattho. So pana anāgatabuddhuppajjanakālo atītasammāsambuddhe idāni pūjayanti namassanti viya pūjayissati ceva namassissati ca. Namassatīti ettha namassanakiriyāya mukhyato namassanasaṅkhāto cittuppādo sarūpattho, phalūpacārena taṃcittuppādassa ārammaṇapakatūpanissayabhūtā vuttappakārā sabbe buddhaguṇā sarūpattho. Ti-vibhattipaccayassa namassanakiriyāsādhako yathāvuttasattanikāyo loko ca sarūpattho, atthabhedābhāvepi dvinnaṃ vācakānaṃ pavattabhāvo heṭṭhā vuttova. ‘‘Cā’’ti padassa idhekacco pūjentopi na namassati, namassantopi na pūjeti ca, ayaṃ pana sattanikāyo loko pūjayati ceva namassati cāti samuccayattho sarūpattho.

Tassāti ettha taṃ-saddassa sabbaññutaññāṇādianekaguṇasamannāgato pūjetabbo namassitabbo tilokaggo satthā sarūpattho, chaṭṭhīvibhattiyā janakassa naravarassa jaññena sāsanavarena sambandho padhānasarūpattho, jaññasāsanavarassa janakena naravarena sambandho apadhānasarūpattho. Tīsu piṭakesu evarūpesu aññesupi eseva nayo.


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实义应依照组合义和语义来了知。然而为了分别善知，应再说明。"彼"字的实义是具足不共一切知智等诸多功德，应受三界世间守护者世间尊崇且礼敬，最上教法之说示者，三界最胜。"世间"字的实义是如上所说具世间守护者，具足信、舍等的一切有情世间。世间之词虽是单数，因为是类词，故无余摄受诸有情，如"大众"。虽然此中世间之词如"世间解"等也用于行与器世间，但因成就尊崇礼敬业，故唯于有情世间以能诠方式运行。因此说"依适合尊崇业性"。
在"尊崇"中，对尊崇业，主要尊崇称为尊崇者的心生起是实义，以果假说，作为彼心生起的所缘、自性、依止的如上所说一切佛功德是实义。格位后缀的尊崇业成就者如上所说世间是实义。如是则因义无差别，在两个能诠中应说一个能诠，为何对一义说两能诠？此非过失，因两能诠有共相与别相能诠性。因为世间之词说尊崇业成就者与其他业成就者故是共相能诠。尊崇之词说世间尊崇、女人尊崇、男人尊崇、畜生尊崇等业成就者故是共相能诠。因此尊崇之词的实义是世间之词，确定为尊崇业成就者非其他业成就者。世间之词是尊崇之词的实义，是尊崇业成就者。而确定世间是女人、男人、畜生等尊崇业成就者。在三藏其他类似处所也是此法则。
"具世间守护者"字的实义是如上所说与最胜世间守护者俱，及尊崇礼敬业成就者的有情众。"常常"字的实义是昼夜时、过去世尊住世时、其后时、从发愿直至教法灭尽时、其后时。彼未来佛出世时，将如今尊崇礼敬过去正等觉者般尊崇且礼敬。在"礼敬"中，对礼敬业，主要礼敬称为礼敬的心生起是实义，以果假说，作为彼心生起的所缘、自性、依止的如上所说一切佛功德是实义。格位后缀的礼敬业成就者如上所说有情众世间是实义，虽义无差别而两能诠运行已如前说。"且"字的实义是积聚义，即此人虽尊崇而不礼敬，虽礼敬而不尊崇，而此有情众世间尊崇且礼敬。
在"彼"中，"彼"字的实义是具足一切知智等诸多功德，应受尊崇礼敬，三界最胜的师。第六格的生成者最上人与所生最上教法的关系是主要实义，所生最上教法与生成者最上人的关系是非主要实义。在三藏其他类似处所也是此法则。


‘‘Eta’’nti padassa ācariyena vibhajitabbahāranayapaṭṭhānavicāraṇavisayabhūtaṃ sāsanaṃ sarūpattho. ‘‘Sāsanavara’’nti padassāpi tameva sarūpattho, etaṃ sāsanavaraṃ pariyattipaṭipattipaṭivedhabhedena tividhampi pariyattisāsanameva sabbasāsanamūlabhūtattā, nettippakaraṇassa visayabhūtattā ca visesato adhippetaṃ tassa mūlabhūtabhāvato vinayasaṃvaṇṇanādīsu bahūpakārena dassitoti amhehi na vattabbo. Vadantopi aññaṃ racitabbaṃ racituṃ asamatthova hutvā vadatīti gahitabbo vadeyya.

Taṃ pana pariyattisāsanaṃ vimuttirasavasena ekavidhaṃ, dhammavinayavasena duvidhaṃ, vinayapiṭakasuttantapiṭakaabhidhammapiṭakavasena tividhaṃ , āṇādesanāvohāradesanāparamatthadesanāvasena tividhaṃ, yathāparādhasāsanāyathānulomasāsanāyathādhammasāsanābhedenapi tividhaṃ, saṃvarāsaṃvarakathādiṭṭhiviniveṭhanakathānāmarūpaparicchedakathābhedenapi tividhaṃ. Ettha ca desanā desakādhīnā, sāsanaṃ sāsitabbāyattaṃ, kathā kathetabbatthāpekkhāti viseso. Dīghanikāyo, majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti nikāyabhedena pana pañcavidhaṃ; suttageyyaveyyākaraṇagāthāudānaitivuttakajātakaabbhutadhammavedallabhedena pana navavidhaṃ; dhammakkhandhabhedena pana caturāsītidhammakkhandhasahassavidhaṃ; ‘‘saṃkilesabhāgiyavāsanābhāgiyanibbedhabhāgiyaasekkhabhāgiyāti amissāni cattāri; saṃkilesabhāgiyavāsanābhāgiyasaṃkilesabhāgiyanibbedha bhāgiyasaṃkilesabhāgiyaasekkhabhāgiyavāsanābhāgiyanibbedhabhāgiyāti missakadukāni cattāri; saṃkilesabhāgiyavāsanābhāgiyaasekkhabhāgiyasaṃkilesabhāgiyavāsanā bhāgiyanibbedhabhāgiyāti missakatikāni dve; taṇhāsaṃkilesadiṭṭhisaṃkilesaduccaritasaṃkilesataṇhāvodānabhāgiyadiṭṭhiva- udānabhāgiyaduccaritavodānabhāgiyātichā’’ti (netti. 89) soḷasannaṃ suttānaṃ bhedena soḷasavidhaṃ; ‘‘lokiyalokuttaralokiyalokuttarasattādhiṭṭhānadhammādhiṭṭhānasattadhammādhiṭṭhānañāṇañeyya- ñāṇañeyyadassanabhāvanādassanabhāvanāsakavacanaparavacanasakavacanaparavacana vissajjanīyaavissajjanīyavissajjanīyaavissajjanīyakammavipākakammavipākakusala akusalakusalākusalaanuññātapaṭikkhittaanuññātapaṭikkhittathavassa bhedena aṭṭhavīsatividha’’nti (netti. 112) evamādibahuvidhaṃ pariyattisāsanaṃ nettippakaraṇassa visesato visayaṃ. Tassa visayabhāve sati paṭipattipaṭivedhasaṅkhātaṃ sāsanadvayampi tammūlakattā visayaṃ hoti pariyāyatoti daṭṭhabbaṃ.

‘‘Vidūhī’’ti padassa yathāvuttasāsanavarassa saparasantānapavattanapavattāpanādivasena vijānanasamattho saṇhasukhumañāṇādiguṇasampanno kalyāṇaputhujjanasotāpannādiko puggalo sarūpattho. ‘‘Ñeyya’’nti padassa tādisehi vidūhi saṇhasukhumañāṇādinā vijānitabbaṃ sāsanavaraṃ sarūpattho. ‘‘Naravarassā’’ti padassa ekavidhādibhedassa sāsanavarassa janako anekaguṇasampanno tilokaggo sarūpattho. Iccevaṃ nettiyā ādigāthāya sarūpattho saṅkhepena vijānitabbo.


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"此"字的实义是老师应分别的行相、方法、基础考察范围内的教法。"最上教法"字的实义也是彼。此最上教法虽以教理、修行、证悟分为三种，但因一切教法以教理教法为根本，且作为《导论》的范围，特别意趣因是彼根本，在律注等中以多种方式显示，故我等不应说。说者也应理解为无能造作其他应造作而说。
然而彼教理教法以解脱味一种，以法与律二种，以律藏、经藏、论藏三种，以教诫教说、言说教说、胜义教说三种，以随罪教导、随顺教导、如法教导之分也是三种，以防护、非防护说、见解除说、名色分别说之分也是三种。此中教说依说者，教法依所教导，说依所说义为差别。以长部、中部、相应部、增支部、小部之部分则为五种；以经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广之分则为九种；以法蕴之分则为八万四千法蕴种；以"染污分、习气分、通达分、无学分为四不杂合；染污分与习气分、染污分与通达分、染污分与无学分、习气分与通达分为四杂合二法；染污分与习气分与无学分、染污分与习气分与通达分为二杂合三法；渴爱染污、邪见染污、恶行染污、渴爱清净分、邪见清净分、恶行清净分为六"的十六经之分为十六种；以"世间、出世间、世出世间、有情依止、法依止、有情法依止、智所知、智所知见修、见修、自说他说、自说他说、应答非应答、应答非应答、业异熟、业异熟、善不善、善不善、开许禁止、开许禁止赞叹"之分为二十八种，如是等多种教理教法为《导论》的特别范围。当是其范围时，应见称为修行证悟的二种教法，因以彼为根本，故以譬喻方式也是范围。
"智者"字的实义是能以自他相续运转、令运转等方式了知如上所说最上教法，具足细微智等功德的善凡夫、预流等补特伽罗。"应知"字的实义是如是智者以细微智等应了知的最上教法。"最上人"字的实义是一种等差别最上教法的生成者，具足诸多功德，三界最胜。如是应略知《导论》首偈的实义。


Evaṃ tassā anusandhyādīnaṃ jānitabbabhāve satipi ajānanto viya pucchitvā dosaṃ āropetvā parihāravasenāpi gambhīrādhippāyassa anākulassa visesajānanaṃ bhavissati. Tasmā pucchitvā dosaṃ ropetvā parihāravasena gambhīrādhippāyaṃ sampiṇḍetvā kathayissaṃ. Amhākācariya kimatthaṃ ‘‘yaṃ loko’’tyādimāha? Nettippakaraṇaṃ kātuṃ. Evaṃ sati nettippakaraṇabhūtaṃ ‘‘soḷasahārā netti’’tyādikaṃ eva vattabbaṃ, kasmā taṃ avatvā tato nettippakaraṇato aññaṃ ‘‘yaṃ loko pūjayate’’tyādimāha. Seyyathāpi samuddaṃ gacchanto himavantaṃ gacchati, himavantaṃ gacchanto samuddaṃ gacchati, evameva nettippakaraṇaṃ karonto sāsanavaradassanaṃ karotīti? Saccaṃ, tathāpi yassa saṃvaṇṇanaṃ nettippakaraṇaṃ kātukāmo taṃ sāsanavaraṃ paṭhamaṃ dassetuṃ ‘‘yaṃ loko’’tyādimāha. Evaṃ sati ‘‘etaṃ sāsanavara’’nti ettakameva vattabbaṃ, kasmā ‘‘yaṃ loko’’tyādi vuttanti? Taṃ sāsanavaraṃ janakena naravarena niyametvā thometuṃ vuttaṃ. Tathāpi ‘‘tassa naravarassā’’ti ettakameva vattabbaṃ, kasmā ‘‘yaṃ loko’’tyādi vuttanti? Taṃ janakaṃ naravaraṃ lokapālena lokaseṭṭhena saddhiṃ sabbena lokena pūjanīyanamassanīyabhāvena thometuṃ ‘‘yaṃ loko’’tyādi vuttaṃ. Pūjentāpi vanditvā pūjenti, tasmā ‘‘pūjayate’’ti ettakameva vattabbanti? Tathāpi keci kesañci pūjāsakkārādīni karontāpi tesaṃ apākaṭaguṇatāya namakkāraṃ na karonti. Evaṃ bhagavato yathābhūtaabbhuggatasaddatāya pana bhagavantaṃ pūjetvāpi vandatiyevāti dassetuṃ ‘‘namassati cā’’ti vuttaṃ. Pūjento, namassanto ca na kadāciyeva, atha kho sabbakālanti dassetuṃ ‘‘sadā’’ti vuttaṃ. Tādisassa naravarassa tādisaṃ sāsanavaraṃ saṇhasukhumañāṇasampannehi vidūheva sukhumañāṇeneva ñeyyanti sāsanavaraṃ thometuṃ ‘‘vidūhi ñeyya’’nti vuttaṃ.

Ettha ca ‘‘pūjayate, namassatī’’ti etehi pūjananamassanakiriyāya hetubhūtā sabbaññutaññāṇādayo aneke lokiyalokuttaraguṇā pakāsitā honti te guṇe āgamma sabbalokassa pūjananamassanacetanāya pavattanato. Tesu hi kiñci sarūpato, kiñci anumānato sāriputtattherādayo anussaranti, pūjenti, namassanti. Tena vuttaṃ ‘‘anussaretha sambuddha’’nti (saṃ. ni. 

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即便如此，虽然应了知彼的连贯性等，但好像不知道般询问并归咎过失，以防护方式也将了知深奥意趣的清晰无碍之处。因此询问并归咎过失，以防护方式综合深奥意趣而将解说。
我们的老师，为何说"世间"等语？为作《导论》论著。如是则应说作为《导论》的"十六行导论"等，为何不说彼而说"世间尊崇"等？譬如前往大海者前往雪山（喜马拉雅山），前往雪山者前往大海，同样地，作《导论》者岂非显示最上教法？诚然如此，然而为赞颂欲解说《导论》注释的最上教法，故先说"世间"等语。如是则应说"此

1.249). Ekadesaguṇāpi pūjārahā namassanārahā, kasmā sabbepi guṇā pakāsitāti? Sabbaguṇadassanena bodhisambhārasambharaṇamahākaruṇāyogasaṅkhātahetuñāṇapahāna- ānubhāvarūpakāyasampattisaṅkhātaphalahitajjhāsayindriya- pākakālāgamanadesanāñāṇasaṅkhātasattu- pakārasampadāvasena thomanā dassitā. Tena attahitapaṭipatti, parahitapaṭipatti ca nirupakkilesūpagamanāpagamanañca lokasamaññānupapavatti, tadanatidhāvanañca caraṇasampatti, vijjāsampatti ca attādhipatitā, dhammādhipatitā ca lokanāthaattanāthatā ca pubbakārikataññutā ca aparantapatā, anattantapatā ca buddhakaraṇadhammabuddhabhāvasiddhi ca paratāraṇaattatāraṇañca sattānuggahacittatā, dhammavirattacittatā ca pakāsitā bhavanti. Tena sabbappakārena anuttaradakkhiṇeyyatāuttamapūjanīyanamassanīyabhāvapūjananamassanakiriyāya ca khettaṅgatabhāvaṃ pakāseti. Tena pūjanakanamassanakānaṃ yathicchitabbapayojanasampatti pakāsitāti sabbaguṇā pakāsitāti.

Ādikalyāṇatādiguṇasampattiyā varaṃ aggaṃ uttamaṃ, nipuṇañāṇagocaratāya paṇḍitavedanīyañca, tasmā ‘‘varaṃ ñeyya’’nti vacanehi svākkhātatādayo sabbe dhammaguṇā pakāsitā. Ariyasaccapaṭivedhena samugghātakilesasammohāyeva paramatthato paṇḍitā bālyādisamatikkamanato, tasmā bhāvitalokuttaramaggā, sacchikatasāmaññaphalā ca puggalā visesato ‘‘vidū’’ti vuccanti. Te hi yathāvuttasāsanavaraṃ aviparītato ñātuṃ, netuñca saparasantāne sakkuṇanti. Tasmā ye suppaṭipannatādayo anekehi suttapadehi saṃvaṇṇitā, te ariyasaṅghaguṇāpi niravasesato ‘‘vidūhī’’ti padena pakāsitāti. Evaṃ nettiyā paṭhamagāthāya ‘‘etaṃ sāsanavara’’nti padena sāsanattayaṃ saṅgaṇhitvā tattha itaresaṃ dvinnaṃ adhigamūpāyabhāvato sabbasāsanamūlabhūtassa, attano nettippakaraṇassa ca visayabhūtassa pariyattisāsanavarassa dassanamukhena sabbe ratanattayaguṇāpi thomanāvasena nayatova pakāsitā honti. Nayato hi dassitā sabbe guṇā niravasesā gahitā bhavanti, na sarūpato. Tenāha bhagavantaṃ ṭhapetvā paññavantānaṃ aggabhūto dhammasenāpatisāriputtattheropi buddhaguṇaparicchedanamanuyutto ‘‘apica me dhammanvayo vidito’’ti (dī. ni. 2.146) bhagavatāpi –

‘‘Evaṃ acintiyā buddhā, buddhadhammā acintiyā;

Acintiye pasannānaṃ, vipāko hoti acintiyo’’ti. (apa. thera 1.

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1.249）部分功德也值得尊崇礼敬，为何显示一切功德？以显示一切功德方式，显示积集菩提资粮、大悲相应称为因、智断威力色身圆满称为果、利益意乐根熟时至称为力、教说智称为摄受圆满的赞叹。由此显示自利修习、利他修习、无染趣入远离、随顺世间共许不超越、戒行圆满、明圆满、以自为主、以法为主、世间依止自依止、先作知恩、不堕后世、不堕自我、佛所作法成就佛性、度他度己、摄受众生心、离于法心。由此显示一切方面无上应供、最上应受尊崇礼敬性、尊崇礼敬业的福田性。由此显示尊崇礼敬者所愿利益的圆满，故显示一切功德。
以初善等功德圆满故最上、最胜、最上，因细密智行境故智者所知，因此以"最上应知"之词显示善说等一切法功德。由通达圣谛断除烦恼愚痴故从究竟义为智者，因超越愚痴等，因此已修出世道、已证沙门果的补特伽罗特别称为"智者"。因为他们能如实了知、引导自他相续如上所说最上教法。因此以"智者"字显示以多经文赞叹的善修行等一切圣僧功德。如是《导论》首偈以"此最上教法"字摄受三种教法，因在彼中其余二种是证得方便，显示一切教法根本的、自《导论》范围的教理最上教法为门，以赞叹方式由理趣显示一切三宝功德。因为由理趣显示一切功德无余摄取，非由自性。因此除世尊外智者之最胜法将军舍利弗长老虽勤于佛功德分别也说"但我知法类"，世尊也说：
"如是诸佛不可思，佛法亦不可思议；
于不思议生净信，果报亦不可思议。"

1.82; netti. 95) –

Gāthā vuttā. Tattha buddhadhammāti buddhaguṇā. Amhākaṃ pana yāvajīvaṃ ratanattayaguṇaparidīpane atiussāhantānampi sarūpato nīharitvā dassetuṃ asamatthabhāvo pageva paṇḍitehi veditabboti.

Iccevaṃ –

‘‘Yaṃ loko pūjayate, salokapālo sadā namassati ca;

Tasseta sāsanavaraṃ, vidūhi ñeyyaṃ naravarassā’’ti. –

Niggahitalopavasena vuttāya gāthāya saṅkhepena kathito anusandhyādiko samattoti.

‘‘Yaṃ loko pūjayate, sa lokapālo sadā namassati ca;

Taṃ tassa sāsanavaraṃ, vidūhi ñeyyaṃ naravarassā’’ti. –

Gāthaṃ apare paṭhanti. Tassāpi anusandhyattho vuttanayova. Yojanattho pana viseso. Tattha hi salokapālo loko yassa satthuno naravarassa yaṃ sāsanavaraṃ saṃvaṇṇetabbasahitaṃ, saṃvaṇṇetabbaṃ eva vā pūjayate ceva namassati ca, tassa lokapālassa satthuno taṃ pūjetabbaṃ, namassitabbañca vidūheva viññātabbaṃ, etaṃ sāsanavaraṃ nettippakaraṇassa visayanti gahetabbanti yojanā. Yojanākāropi heṭṭhā vuttanayova.

Viggahatthopi viseso. Imasmiñhi naye lokaṃ pālentīti lokapālā, yathāvuttacatumahārājādayo. Tehi lokapālehi sahitaṃ sabbalokaṃ pāleti lokagganāyakattāti lokapāloti bhagavāpi lokapālasaddena vutto. So hi ‘‘tassā’’ti ettha taṃ-saddena parāmasīyati, tasmā tassa lokapālassa satthuno naravarassāti attho gahito. Yadi evaṃ lokapālo guṇībhūto apadhāno padhānabhūtaṃ lokaṃ visesetvā vinivatto, kathaṃ taṃ-saddena parāmasīyatīti? Lokavisesako samānopi sāsanavarāpekkhatāya janakasāmibhāvena sambandhivisesabhūtattā padhānabhūto viya parāmasīyatīti. Bhagavā sāsanavarassa sāmibhāvena gahito. Kathaṃ sāsanavarassa sāmī bhagavā sāsanavaraṃ pūjayatīti? Na cāyaṃ virodho. Buddhā hi bhagavanto dhammagaruno, te sabbakālaṃ dhammamapacayamānāva viharantīti. Buddhānañhi dhammagarudhammāpacayamānabhāvo ‘‘yaṃnūnāhaṃ…pe… tameva dhammaṃ sakkatvā garuṃ katvā mānetvā pūjetvā upanissāya vihareyya’’nti (a. ni. 

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1.82；导论95）——
颂已说。此中"佛法"即佛功德。然而我们虽终生热切显扬三宝功德，应知识者尚且无力引出显示自性。
如是——
"世间所尊崇，具世间守护常礼敬；
彼此最上教，智者知最上人者。" ——
以略去鼻音方式所说偈颂的简略所说连贯等完毕。
"世间所尊崇，彼世间守护常礼敬；
彼彼最上教，智者知最上人者。" ——
其他人诵此偈。彼连贯义如前所说。但组合义有别。此中具世间守护世间对彼师最上人的最上教法，连同应注释的，或仅应注释的，既尊崇且礼敬，对彼世间守护师的应尊崇、应礼敬的应由智者了知，此最上教法为《导论》范围，应如是理解组合。组合方式也如前所说。
分析义也有别。因为此法则中护世间故为世间守护者，即如上所说四大天王等。与彼等世间守护者俱，护一切世间因为是世间最胜导师故为世间守护者，世尊也以世间守护者之词所说。因为他在"对彼"中以"彼"字所指，因此取"对彼世间守护师最上人"之义。若如是则世间守护者为有德非主要，限定主要的世间而转起，如何以"彼"字指涉？虽是世间限定者，因期待最上教法，以生成主性关系而为特殊，如主要般被指涉。世尊以最上教法主性而取。如何最上教法之主世尊尊崇最上教法？此亦无违。因为诸佛世尊以法为重，他们常住于恭敬法中。因为诸佛以法为重恭敬法性，如"我宁可......恭敬尊重依止而住于法"（增支部.

4.21) vutto, tasmā lokapālo bhagavā sāsanavaraṃ pūjayatīti daṭṭhabbo. Evaṃ sati lokapālo bhagavā sāsanavaraṃ pūjayatīti attho yutto hotu, kathaṃ lokapālo bhagavā sāsanavaraṃ namassatīti yuttoti? Yuttova ‘‘namassatī’’ti padassa garukaraṇena tanninnapoṇapabbhāroti atthassāpi labbhanato. Bhagavā hi dhammagarutāya sabbakālaṃ dhammaninnapoṇapabbhārabhāvena viharatīti. Vuttañhetaṃ ‘‘yena sudaṃ niccakappaṃ viharāmī’’tiādi. Sesamettha heṭṭhā vuttanayena vā saṃvaṇṇanāsu vuttanayena vā ñātabbanti amhehi na vitthārīyati.

Evaṃ paṭhamagāthāya ‘‘sāsanavara’’nti padena tividhampi sāsanaṃ saṅgaṇhitvā tattha pariyattisāsanameva attano nettippakaraṇassa visayaṃ niyametvā dassento ‘‘dvādasa padāni’’tyādimāha. Atha vā paṭhamagāthāya ratanattayathomanena saha nettippakaraṇatāvisayaṃ sāsanavaraṃ ācariyena dassitaṃ, ‘‘tassa sāsanavaraṃ kiṃ sabbaṃyeva nettippakaraṇassa visayaṃ, udāhu pariyattisāsanamevā’’ti pucchitabbattā pariyattisāsanabhūtaṃ suttamevāti dassento ‘‘dvādasa padāni sutta’’ntiādimāha. Tattha ‘‘sāsanavara’’nti sāmaññena vuttampi pariyattisuttameva sāsanavaranti gahetabbanti attho. ‘‘Taṃ pana katividha’’nti vattabbattā ‘‘dvādasa padānī’’ti vuttaṃ, saṅkhepato pabhedena dvādasavidhanti attho. Pabhedato dvādasavidhampi byañjanapadaatthapadato pana duvidhamevāti dassetuṃ ‘‘taṃ sabbaṃ byañjanañca attho cā’’ti vuttaṃ. ‘‘Tasmiṃ dvaye ekameva sarūpato nettippakaraṇassa visayanti viññeyyaṃ, udāhu ubhaya’’nti pucchitabbattā ubhayanti dassetuṃ ‘‘taṃ viññeyyaṃ ubhaya’’nti vuttaṃ. Vacanavacanīyabhāvena sambandhe yasmiṃ byañjane, atthe ca ‘‘sutta’’nti vohāro pavatto, taṃ ubhayaṃ sarūpato nettippakaraṇassa visayanti viññeyyanti attho. ‘‘Kinti viññeyya’’nti vattabbattā ‘‘ko attho, byañjanaṃ katama’’nti vuttaṃ. Idaṃ vuttaṃ hoti – chabyañjanapadachaatthapadabhedena dvādasavidhaṃ byañjanapadaatthapadavasena duvidhaṃ sabbapariyattisaṅkhātaṃ suttaṃ mama nettippakaraṇassa visayaṃ sāsanavaranti ñātabbaṃ. Sarūpato pucchitvā atthapadaṃ, byañjanapadañca sarūpato ñātabbanti.

Evaṃ paṭhamagāthāya ‘‘sāsanavara’’nti vuttassa suttassa pariyattibhāvañceva atthapadabyañjanapadabhāvena veditabbattañca dassetvā idāni tassa suttassa pavicayūpāyaṃ nettippakaraṇaṃ padatthavibhāgena dassetuṃ ‘‘soḷasahārā’’tyādimāha. Atha vā dutiyagāthāya nettippakaraṇassa visayaṃ sāsanavaraṃ niyametvā dassitaṃ, ‘‘netti nāma katamā, katividhā’’ti pucchitabbattā nettināma ettikāti saṅkhepato dassetuṃ ‘‘soḷasahārā’’tyādimāha. Tattha tassa sāsanassa suttassa atthapariyeṭṭhi nettisaṃvaṇṇanā mayā mahākaccāyanena niddiṭṭhā netti nāma soḷasahārasamudāyā pañcanayasamudāyā aṭṭhārasamūlapadasamudāyāti vijānitabbāti.


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4.21）所说，因此应知世间守护者世尊尊崇最上教法。如是则世间守护者世尊尊崇最上教法之义应适合，如何世间守护者世尊礼敬最上教法为适当？确实适当，因为"礼敬"字也获得以重视而向彼倾向趣向之义。因为世尊以法为重，常住于向法倾向趣向性。因为说此"以彼我常时而住"等。此中其余应依前说方式或注释中所说方式了知，故我等不详说。
如是首偈以"最上教法"字摄受三种教法，在彼中确定唯教理教法为自《导论》范围而显示，故说"十二句"等。或者首偈以赞叹三宝俱显示作为《导论》范围的最上教法，因"彼最上教法是否一切皆为《导论》范围，抑或唯教理教法"应问，故显示唯教理教法的经而说"十二句经"等。此中虽以共相说"最上教法"，应取唯教理经为最上教法之义。因"彼几种"应说，故说"十二句"，略说差别为十二种之义。虽差别为十二种，但由文句义句则唯二种，为显示此故说"彼一切是文及义"。因"在彼二中应知唯一为《导论》范围的自性，抑或二者"应问，为显示二者故说"彼二者应知"。以能诠所诠性关系，于彼文与义中"经"之言说运行，应知彼二者为《导论》范围的自性之义。因"如何应知"应说，故说"何义，何文"。此说：以六文句六义句差别十二种，以文句义句二种，应知称为一切教理的经是我《导论》范围的最上教法。应问自性而了知义句与文句的自性。
如是显示首偈所说"最上教法"的经的教理性及应以义句文句性了知已，今为以句义分别显示彼经的考察方法《导论》，故说"十六行"等。或者第二偈确定显示《导论》范围的最上教法，因"何为导论，几种"应问，为略显导论即此等，故说"十六行"等。此中应知彼教法经的义寻求注释导论为我大迦旃延所说，名为十六行集、五理趣集、十八根本句集。


Te hārādayo kenaṭṭhena netti nāma? Veneyyasatte ariyadhammaṃ netīti nettīti evamādi attho saṃvaṇṇanāsu (netti. aṭṭha. ganthārambhakathā) vuttova. Imāya tatiyagāthāyapi ‘‘mahākaccānena niddiṭṭhā’’ti pāṭho sundaro. ‘‘Mahākaccāyanena niddiṭṭhā’’ti vā pāṭho, na sundaro. Lakkhaṇañhi mayā heṭṭhā vuttanti. ‘‘Soḷasahārādisamudāyā nettī’’ti vuttā, te hārā suttassa byañjanavicayo vā honti, atthavicayo vā, nayā ca byañjanavicayo vā honti, atthavicayo vāti vicāraṇāyaṃ sati ‘‘ime imassa vicayo’’ti niyametvā dassetuṃ ‘‘hārā byañjanavicayo’’tiādimāha. Tattha hārā suttassa byañjanavicayo honti, na atthavicayo soḷasahārānaṃ mūlapadaniddhāraṇaṃ vajjetvā byañjanamukheneva saṃvaṇṇanābhāvato. Tayo pana nayā suttassa atthavicayo honti, tiṇṇaṃ nayānaṃ mūlapadasaṅkhātaavijjādisabhāvadhammaniddhāraṇamukheneva suttassa atthasaṃvaṇṇanābhāvatoti.

‘‘Taṃ ubhayaṃ sutte saṃvaṇṇanābhāvena kenaci katthaciyeva yojetabbaṃ, udāhu sabbathā sabbattha yojita’’nti pucchitabbabhāvato taṃ ubhayaṃ sabbattha suttesu sabbathā yojitanti dassetuṃ ‘‘ubhayaṃ pariggahīta’’nti vuttaṃ. Hārā ceva nayā ca ubhayaṃ suttassa atthaniddhāraṇavasena parito samantato gahitaṃ sabbathā suttesu yojitanti.

‘‘Hārādisamudāyabhūtaṃ nettisaṅkhātaṃ suttaṃ kathaṃ saṃvaṇṇetabbaṃ suttaṃ saṃvaṇṇetī’’ti vattabbabhāvato vuttaṃ ‘‘vuccati suttaṃ yathāsutta’’nti. Nettisaṅkhātaṃ saṃvaṇṇanāsuttaṃ saṃvaṇṇetabbasuttānurūpaṃ yathā yena yena desanāhārena vā aññena vā saṃvaṇṇetabbaṃ, tena tena vuccati saṃvaṇṇetīti attho. Atha vā ‘‘nettisaṅkhātaṃ suttaṃ kittakaṃ saṃvaṇṇetabbaṃ suttaṃ saṃvaṇṇetī’’ti vattabbabhāvato vuttaṃ ‘‘vuccati suttaṃ yathāsutta’’nti. Tattha yathāsuttaṃ yaṃ yaṃ suttaṃ bhagavatā vuttaṃ, taṃ taṃ sabbaṃ suttaṃ nettisaṅkhātaṃ suttaṃ vuccati vadati assādādīnavadassanavasena saṃvaṇṇetīti. Tena vuttaṃ ‘‘nettinayena hi saṃvaṇṇetuṃ asakkuṇeyyaṃ nāma suttaṃ natthī’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā).

‘‘Yaṃ yaṃ bhagavatā desitaṃ suttaṃ nettisaṃvaṇṇanāya saṃvaṇṇitaṃ, sā saṃvaṇṇetabbā desanā ca viññeyyā, udāhu desitabbañcā’’ti vattabbabhāvato ‘‘yā ceva desanā’’tyādimāha. Yā ceva desanā pāḷi saṃvaṇṇitā, sā ca, tāya desanāya desitaṃ yaṃ dhammajātaṃ, tañca ubhayaṃ vimuttāyatanadesanāsīsena paricayaṃ karontehi ekantena viññeyyaṃ ubhayasseva anupādisesaparinibbānapariyosānānaṃ sampattīnaṃ hetubhāvato. ‘‘Tassa ubhayassa vijānane sādhetabbe sādhetabbassa vijānanassa hetubhūtā katamā anupubbī’’ti pucchitabbabhāvato vuttaṃ ‘‘tatrā’’tyādi. Tattha tatra vijānane sādhetabbe suttādinavaṅgassa sāsanassa atthapariyesanā atthavicāraṇā hāranayānaṃ ayaṃ anupubbī vijānanassa sādhetabbassa hetubhūtā anupubbī nāmāti attho. Atha vā tassa ubhayassa vijānane sādhetabbe suttādinavaṅgassa sāsanassa atthapariyesanāya atthavicāraṇāya ayaṃ anupubbī vijānanassa sādhetabbassa hetubhūtā anupubbī nāmāti. Atha vā vakkhamānāya hāranayānupubbiyā navavidhasuttantapariyesanā vijānanassa hetubhūtāti veditabbā. Tenākāreneva aṭṭhakathāyaṃ tidhā vuttāti.

Saṅgahavārassa atthavibhāvanā niṭṭhitā.

2. Uddesavāraatthavibhāvanā



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这些行等以何义为"导论"名？如教化众生引导至圣法，即"导论"等义，如注释中已说。此第三偈中"大迦旃延所说"的文句也很美好。或"大迦旃延所说"的文句不美。因特征已在前面说过。已说"十六行等集为导论"，这些行是经的文句考察还是义理考察，还是理趣是文句考察还是义理考察？在考察时，为确定"这些是彼的考察"，故说"行是文句考察"等。
其中行是经的文句考察，非义理考察，因除十六行根本句确定外，仅以文句方式注释。然则三理趣是经的义理考察，因以三理趣的根本句如无明等性质确定经的义理注释方式。
因"应以某处以某方式连接此二者，抑或完全在一切处处连接"应问，故显示二者完全在一切处处连接，说"二者被把握"。行与理趣二者完全从经的义理确定方式周遍把握。
因"如何注释以行等集成的导论名的经，注释经"应说，故说"说经如经"。导论名的注释经应如何注释应注释的经，以某某说法行或其他方式注释，即如是说注释。或者"导论名的经应注释多少，注释经"应说，故说"说经如经"。其中如经，世尊所说的每一经，一切经都说导论名的经说明其味等过患。因此说"实无经不能以导论理趣注释"（导论注释，摄集章注释）。
因"世尊所说经以导论注释的注释，彼注释应了知，抑或所说"应问，故说"彼注释"等。彼注释已

1. Evaṃ saṅgahavārena saṅkhepato dassite hārādayo idāni vibhāgena dassetuṃ ‘‘tattha katame soḷasa hārā’’tiādidesanā āraddhā . Atha vā soḷasahārādisamudāyā netti nāma mayā mahākaccānena niddiṭṭhāti vuttā, ‘‘katame te soḷasa hārā’’ti pucchitabbattā vuttaṃ ‘‘tattha soḷasa hārā’’tyādi. Tattha tatthāti tesu soḷasahārādīsu. Desanā hāro, vicayo hāro…pe… sāmāropano hāroti ime soḷasa hārāti daṭṭhabbā.

Tattha sabbasādhāraṇattā hārapadassa vacanattho paṭhamaṃ vattabbo. Kenaṭṭhena hārāti? Harīyanti etehīti hārā. Etehi saṃvaṇṇanāvisesehi saṃvaṇṇiyesu suttageyyādīsu aññāṇasaṃsayavipallāsā harīyanti, iti aññāṇādiharaṇakāraṇattā ‘‘etehī’’ti padena niddiṭṭhā saṃvaṇṇanāvisesā hārā nāma, hara-dhātuyā ācariyassa vacībhedasaddo, taṃsamuṭṭhāpako cittuppādo ca mukhyattho, veneyyānaṃ saṃvaṇṇetabbasuttassa atthajānanādiñāṇasampayuttacittuppādo kāraṇūpacārattho, tassa upanissayapaccayabhūtānaṃ saṃvaṇṇanāvisesānaṃ upanissayapaccayasatti phalūpacārattho, iti-saddena sā upanissayapaccayasattiyeva parāmasīyati. Taṃsattisampannā saṃvaṇṇanāvisesā ṇa-paccayatthā honti. Esa nayo evarūpesu ṭhānesupi. Vitthāro aṭṭhakathāyaṃ (netti. aṭṭha. 1) vutto eva.

Asādhāraṇato pana desīyati etāyāti desanā. Etāya saṃvaṇṇanāya saṃvaṇṇetabbasuttattho desīyati saṃvaṇṇīyati saṃvaṇṇanānusārena ñāpīyati, iti ñāpanakāraṇattā ‘‘etāyā’’ti padena niddiṭṭhā visesasaṃvaṇṇanā desanā nāma, na pāḷidesanā, pāḷidesanāya saṃvaṇṇetabbasaṃvaṇṇanābhāvena sahacaraṇato vā desanā. Kiñcāpi aññe hārā desanāpāḷisaṅkhātassa suttassa atthasaṃvaṇṇanābhāvato desanāya sahacārino honti, ayaṃ pana hāro yebhuyyena yathārutavaseneva viññāyamānattā pāḷidesanāya saha caratīti vattabbataṃ arahati, na tathā pare. Na hi assādādīnavanissaraṇādisandassanalakkhaṇarahitā pāḷidesanā atthi, ayañca hāro assādādisandassanalakkhaṇoti.

Viciyanti etenāti vicayo. Etena saṃvaṇṇanāvisesena sutte padapañhādayo viciyanti, iti vicāraṇakāraṇattā so saṃvaṇṇanāviseso vicayo nāma. Katvatthādhikaraṇatthāpi labbhanti. Saṃvaṇṇetabbasuttena padapañhādivicayanalakkhaṇo saṃvaṇṇanāviseso vicayo hāro.

Yuttāyutti vicārīyati etāyāti yutti. Etāya visesasaṃvaṇṇanāya sabbesaṃ hārānaṃ bhūmigocarānaṃ yuttāyutti vicārīyati, iti vicāraṇakāraṇattā ‘‘etāyā’’ti padena niddiṭṭhā visesasaṃvaṇṇanā yutti nāma. Idha uttarapadalopo daṭṭhabbo, yuttiyā vicāraṇā, vicāraṇīyabhāvena sahacaraṇato vā yutti. Sabbahārānaṃ bhūmigocarānaṃ yuttāyuttivicāraṇalakkhaṇo saṃvaṇṇanāviseso yutti hāro.

Padati pavatteti phalaṃ etenāti padaṃ, kāraṇaṃ. Ṭhanti tiṭṭhanti ettha phalāni tadāyattavuttitāyāti ṭhānaṃ, kāraṇaṃ. Padañca taṃ ṭhānañcāti padaṭṭhānaṃ, āsannakāraṇaṃ. Sutte āgatadhammānaṃ padaṭṭhānaṃ vicārīyati etāyāti padaṭṭhānā, visesasaṃvaṇṇanā, vicāraṇalopova, sutte āgatadhammānaṃ padaṭṭhānānaṃ, tesañca padaṭṭhānānaṃ vicāraṇalakkhaṇo saṃvaṇṇanāviseso padaṭṭhāno hāro.

Sutte avuttāpi samānalakkhaṇā dhammā lakkhīyanti etena saṃvaṇṇanāvisesenāti lakkhaṇo, sutte vuttena dhammena samānalakkhaṇānaṃ dhammānaṃ avuttānampi niddhāraṇalakkhaṇo saṃvaṇṇanāviseso lakkhaṇo hāro.


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1. 如是以摄集章略显示行等已，今为分别显示，故开始"此中何为十六行"等教说。或者说导论名为十六行等集，为我大迦旃延所说，因"何为彼十六行"应问，故说"此中十六行"等。此中"此中"即在彼等十六行等中。应知说法行、考察行...乃至...归结行为此十六行。
其中因普遍共同故，首先应说行字的词义。以何义为行？以彼等运载故为行。以彼等注释差别在所注释的经应颂等中运载无知、疑惑、颠倒，因此无知等运载因缘，以"彼等"字所说的注释差别名为行。"运载"词根以老师言语分别声音及所生起心为主要义，教化者与所注释经相应的了知义等智相应心为因缘假说义，彼缘因缘性的注释差别的缘因缘力为果假说义，以"如是"字即指涉彼缘因缘力。具足彼力的注释差别为"ṇa"词尾义。此理趣在如是处也。详说在注释中已说。
不共则以彼说示故为说法。以彼注释说示所注释经义，随注释开示，因此开示因缘，以"彼"字所说的特别注释名为说法，非经文说法，或与经文说法以所注释注释性俱行故为说法。虽其他行因说法经文所说的义注释性而与说法俱行，但此行多依如闻方式了知故，应说与经文说法俱行，其他不然。因为无经文说法不具味、过患、出离等显示相，而此行以味等显示为相。
以彼考察故为考察。以彼注释差别考察经中的句问等，因此考察因缘，彼注释差别名为考察。作用处所义也可得。以所注释经考察句问等为相的注释差别为考察行。
以彼考察应理不应理故为理趣。以彼特别注释考察一切行的地行境的应理不应理，因此考察因缘，以"彼"字所说的特别注释名为理趣。此中应见略去后词，理趣的考察，或以考察性俱行故为理趣。以考察一切行的地行境应理不应理为相的注释差别为理趣行。
以彼发起果故为足处，为因。于此依彼而住果以依彼运转性故为处，为因。足处即彼处为足处，为近因。以彼考察经中所来诸法的足处故为足处，为特别注释，仅略去考察，以考察经中所来诸法的足处及彼等足处为相的注释差别为足处行。
以此注释差别标相经中虽未说但同相诸法故为相，以考察经中所说法同相但未说诸法为相的注释差别为相行。


Sutte dassiyamānā nibbacanādayo cattāropi viyūhīyanti vibhāgena sampiṇḍīyanti ettha, etena vāti byūho, catunnaṃ nibbacanādīnaṃ byūho catubyūho. Nibbacanādhippāyabyañjanānañceva desanānidānassa ca pubbāparena saddhiṃ sandassanalakkhaṇo saṃvaṇṇanāviseso catubyūho hāro.

Desanāya gahitadhammena sabhāgā, visabhāgā ca dhammā āvaṭṭīyanti ettha, etena vāti āvaṭṭo, desanāya gahitadhammānaṃ sabhāgavisabhāgadhammavasena āvaṭṭanalakkhaṇo saṃvaṇṇanāviseso āvaṭṭo hāro.

Asādhāraṇāsādhāraṇānaṃ saṃkilesadhamme, vodānadhamme ca sādhāraṇāsādhāraṇato, padaṭṭhānato, bhūmito ca vibhajanalakkhaṇo saṃvaṇṇanāviseso vibhatti hāro.

Sutte niddiṭṭhā dhammā paṭipakkhavasena parivattīyanti iminā, ettha vāti parivatto, sutte niddiṭṭhānaṃ dhammānaṃ paṭipakkhato parivattanalakkhaṇo saṃvaṇṇanāviseso parivattano hāro.

Sutte vuttassa ekasseva atthassa vācakaṃ vividhaṃ vacanaṃ ettha saṃvaṇṇanāviseseti vivacanaṃ, vivacanameva vevacanaṃ, sutte vutte ekasmiṃ atthe anekapariyāyasaddayojanālakkhaṇo saṃvaṇṇanāviseso vevacano hāro.

Sutte vuttā atthā pakārehi ñāpīyanti iminā, ettha vāti paññatti, ekekassa dhammassa anekāhi paññattīhi paññāpetabbākāralakkhaṇo saṃvaṇṇanāviseso paññatti hāro.

Suttāgatā dhammā paṭiccasamuppādādīsu otarīyanti anuppavesīyanti ettha, etena vāti otaraṇo, paṭiccasamuppādādimukhehi suttatthassa otaraṇalakkhaṇo saṃvaṇṇanāviseso otaraṇo hāro.

Sutte padapadatthapañhārambhā sodhīyanti samādhīyanti ettha, etena vāti sodhano, sutte padapadatthapañhārambhānaṃ sodhanalakkhaṇo saṃvaṇṇanāviseso sodhano hāro.

Sāmaññavisesabhūtā dhammā vinā vikappena adhiṭṭhīyanti anuppavattīyanti ettha, etena vāti adhiṭṭhāno, suttāgatānaṃ dhammānaṃ avikappanavasena sāmaññavisesaniddhāraṇalakkhaṇo saṃvaṇṇanāviseso adhiṭṭhāno hāro.

Yo hetu ceva paccayo ca phalaṃ parikaroti abhisaṅkharoti, iti so hetu ceva paccayo ca parikkhāro, yo saṃvaṇṇanāviseso taṃ parikkhāraṃ hetuñceva paccayañca ācikkhati, iti so saṃvaṇṇanāviseso parikkhāro nāma. Sutte āgatadhammānaṃ parikkhārasaṅkhāte hetupaccaye niddhāretvā saṃvaṇṇanālakkhaṇo saṃvaṇṇanāviseso parikkhāro hāro.

Sutte āgatadhammā padaṭṭhānādimukhena samāropīyanti ettha, etena vāti samāropano, sutte āgatadhammānaṃ padaṭṭhānavevacanabhāvapahānasamāropanavicāraṇalakkhaṇo saṃvaṇṇanāviseso samāropano hāro. Bhāvasādhanavasenāpi sabbattha vacanattho vattabboti tassāpi vasena yojetabbanti. Sesaṃ saṃvaṇṇanānusārena ñātabbanti.


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此中或以此分别积集经中所显示的词源等四种，为四积集。以与前后相连显示词源、意趣、文词及说法因缘为相的注释差别为四积集行。
此中或以此转起说法所取法的同分、异分诸法故为转起，以说法所取诸法的同分异分法方式转起为相的注释差别为转起行。
以不共通、共通方式，从足处、地位分别染污法、清净法中的不共通共通为相的注释差别为分别行。
以此或于此以对治方式转变经中所说诸法故为转变，以对治方式转变经中所说诸法为相的注释差别为转变行。
此注释差别中经中所说一义的能诠众多言说故为异说，异说即同义，以经中所说一义连结多种异名为相的注释差别为同义行。
以此或于此以诸方式开示经中所说义故为施设，以每一法应以多种施设施设方式为相的注释差别为施设行。
此中或以此使经中所来诸法进入缘起等故为入，以缘起等方面进入经义为相的注释差别为入行。
此中或以此清净、确立经中句义句问起始故为清净，以清净经中句义句问起始为相的注释差别为清净行。
此中或以此无分别方式确立、进行作为共相别相的诸法故为确立，以无分别方式确定经中所来诸法的共相别相为相的注释差别为确立行。
凡因缘制作、形成果，如是彼因缘为资具，凡注释差别说明彼资具因缘，如是彼注释差别名为资具。以确定经中所来诸法称为资具的因缘而注释为相的注释差别为资具行。
此中或以此以足处等方面归结经中所来诸法故为归结，以考察经中所来诸法的足处同义性、断归结为相的注释差别为归结行。应以性成就方式说一切处词义，故应以彼方式连接。其余应依注释了知。


‘‘Tattha katame soḷasa hārā desanā’’tyādinā hārasarūpaṃ vuttaṃ, kimatthaṃ ‘‘tassānugīti’’tyādi vuttanti? Anugītigāthāya sukhaggahaṇatthaṃ puna ‘‘tassānugīti desanā vicayo yutti’’tyādi vuttaṃ. Tattha tassāti hāruddesassa. Anugītīti anu pacchā gāyanagāthā. Pañcadasoti pañcadasamo. Soḷasoti soḷasamo. Atthato asaṃkiṇṇāti desanādipadatthato lakkhaṇatthato saṅkarato rahitā. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘so ca nesaṃ asaṅkaro lakkhaṇaniddese supākaṭo hotī’’ti. Sesaṃ saṃvaṇṇanānusārena ñātabbanti. ‘‘Keci hārā kehici hārehi saṃkiṇṇā viya dissanti, kasmā asaṃkiṇṇāti ñātabba’’nti vattabbattā vuttaṃ ‘‘etesañcevā’’tiādi. Tattha etesañceva bhavatīti etesaṃ soḷasannaṃ hārānaṃ yathā yenākārena asaṅkaro hoti, tathā asaṅkarākārena bhavati. Ayati pavattati nayavibhattīti ayā, vitthārena ayāti vitthāratayā, ta-kāro missakadosāpagamatthāya āgato, nayavibhattivisesavacanaṃ. Nayena ñāyena vibhatti nayavibhatti, na pañcanayavibhattāhārānaṃ vitthārena pavattā ñāyavibhatti tathā asaṅkarākārena bhavati tasmiṃ asaṃkiṇṇāti ñātabbāti adhippāyo.



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以"此中何为十六行说法"等说了行的自性，为何又说"彼随诵"等？为易于掌握随诵偈而再说"彼随诵说法考察理趣"等。此中"彼"即行的说示。随诵即随后诵颂的偈。第十五即第十五。第十六即第十六。义不混杂即远离说法等句义以及相义的混淆。因此注释中说"彼等的不混杂在相的说示中极明显"。其余应依注释了知。因"某些行似与某些行混杂，为何应知不混杂"应说，故说"此等"等。此中"此等生起"即此十六行如何以何方式不混淆，如是以不混淆方式生起。行进运转为理趣分别故为运行，以详细运行即以详细，ta音为除去混杂过失而来，是理趣分别特说。以理趣即正理分别为理趣分别，五理趣分别行的详细运行正理分别不如是以不混淆方式生起，在彼中不混杂，应如是了知的意趣。

2. Soḷasa hārā sarūpato vuttā, amhehi ca viññātā, ‘‘katame pañca nayā’’ti vattabbabhāvato tathā pucchitvā sarūpato uddisituṃ ‘‘tattha katame pañca nayā’’tyādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘evaṃ hāre uddisitvā idāni naye uddisituṃ ‘tattha katame’tiādi vutta’’nti (netti. aṭṭha. 2) vuttaṃ. ‘‘Tattha nayanti saṃkilese, vodāne ca vibhāgato ñāpentīti nayā, nīyanti vā tāni ettha, etehi vāti nayā’’tiādinā (netti. aṭṭha. 2) aṭṭhakathāyaṃ vitthārena vacanattho vutto. Nī-dhātuyā nandiyāvaṭṭādinayānusārena saṃkilese, vodāne ca ālambitvā pavatto ñāṇasampayuttacittuppādo mukhyattho, nandiyāvaṭṭādinayānaṃ upanissayapaccayasatti phalūpacārato gahitā, iti-saddo taṃ phalūpacārato gahitasattiṃ parāmasi, taṃsattisahitā nandiyāvaṭṭādinayā a-paccayatthā.

Taṇhāavijjāhi saṃkilesapakkhassa suttassa, samathavipassanāhi vodānapakkhassa suttassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso nandiyāvaṭṭo nayo. Tattha catusaccanti taṇhā ca avijjā ca bhavamūlattā samudayasaccaṃ, avasesā tebhūmakā dhammā dukkhasaccaṃ, samathavipassanā maggasaccaṃ, tena pattabbā asaṅkhatadhātu nirodhasaccanti.

Tīhi avayavehi lobhādīhi saṃkilesapakkhe, tīhi avayavehi alobhādīhi ca vodānapakkhe pukkhalo sobhanoti tipukkhalo, akusalamūlehi saṃkilesapakkhassa, kusalamūlehi vodānapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso tipukkhalo.

Sīhassa bhagavato vikkīḷitaṃ ettha nayeti sīhavikkīḷito, subhasaññādīhi vipallāsehi sakalasaṃkilesapakkhassa, saddhindriyādīhi vodānapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso sīhavikkīḷitanayo.

Atthanayattayadisābhāvena kusalādidhammānaṃ ālocanaṃ disālocanaṃ. Tassa tassa atthanayassa yojanatthaṃ katesu suttassa atthavissajjanesu ye vodānādayo, saṃkilesikā ca tassa tassa nayassa disābhūtā dhammā suttato niddhāretvā kathitā, tesaṃ yathāvuttadhammānaṃ citteneva ‘‘ayaṃ paṭhamā disā, ayaṃ dutiyā disā’’tiādinā ālocanaṃ disālocanaṃ.

Tathā ālocitānaṃ dhammānaṃ atthanayattayayojane samānayanato aṅkuso viyāti aṅkuso, tassa tassa nayassa disābhūtānaṃ kusalādidhammānaṃ samānayanaṃ aṅkuso nayo.

Lañjetīti lañjako. Yo nayo suttatthaṃ lañjeti pakāseti, iti lañjanato pakāsanato so nayo lañjako nāma, nayo ca so lañjako cāti nayalañjako. Nayalañjako paṭhamo nandiyāvaṭṭo nāma, nayalañjako dutiyo tipukkhalo nāma, nayalañjako tatiyo sīhavikkīḷito nāmāti yojetabbo.

Uggatānaṃ visesena uggatoti uttamo, taṃ uttamaṃ. Gatāti ñātā, matāti attho. ‘‘Matā’’ti vā pāṭho. Sesamettha vuttanayānusārenapi saṃvaṇṇanānusārenapi jānitabbanti.


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2. 十六行已从自性说明，我等也已了知，因"何为五理趣"应说，故如是问已为从自性说示而说"此中何为五理趣"等。然则注释中说"如是说示行已今为说示理趣而说'此中何为'等"。注释中以"此中以分别开示染污、清净故为理趣，或彼等于此中，或以此等故为理趣"等广说词义。以"引导"词根随喜转等理趣顺序缘染污、清净而生起的智相应心为主要义，喜转等理趣的缘因缘力以果假说而取，"如是"字指涉彼以果假说所取的力，具彼力的喜转等理趣为"a"词尾义。
以贪爱无明对染污分经，以止观对清净分经，以四谛连结方面引导为相的注释差别为喜转理趣。此中四谛即贪爱与无明因为有根本故为集谛，其余三界诸法为苦谛，止观为道谛，由此应证的无为界为灭谛。
以贪等三分在染污分，以无贪等三分在清净分丰满庄严故为三丰满，以不善根对染污分，以善根对清净分经义，以四谛连结方面引导为相的注释差别为三丰满。
此中引导世尊狮子游戏故为狮子游戏，以净想等颠倒对一切染污分，以信根等对清净分经义，以四谛连结方面引导为相的注释差别为狮子游戏理趣。
以三义理趣方位性观察善等诸法为方位观察。为连结彼彼义理趣而作经义解答中，从经确定说示彼彼理趣方位的清净等、染污诸法，以心观察彼等如所说诸法"此为第一方位，此为第二方位"等，为方位观察。
如是观察诸法在义理趣三种连结中会合，故如钩为钩，会合彼彼理趣方位的善等诸法为钩理趣。
标记故为标记。凡理趣标记即开显经义，因此标记即开显，彼理趣名为标记，理趣且彼标记为理趣标记。第一理趣标记名为喜转，第二理趣标记名为三丰满，第三理趣标记名为狮子游戏，应如是连结。
超越者殊胜超越故为最上，彼为最上。已知即已解之义。或"已解"为文句。此中其余应依所说理趣及注释了知。


Yathāvuttanayavisesasaṃvaṇṇanāya ṭīkāyaṃ –

‘‘Samūhādiṃ upādāya lokasaṅketasiddhā vohāramattatā sammutisabhāvo, pathavīphassādīnaṃ kakkhaḷaphusanādilakkhaṇaṃ paramatthasabhāvo. Ayañhettha saṅkhepo – yasmiṃ bhinne, itarāpohe vā cittena kate na tathā buddhi, idaṃ sammutisaccaṃ yathā ghaṭe, sasambhārajale ca, tabbipariyāyena paramatthasacca’’nti –

Vacane ghaṭakathalaāpajalakaddamādisaṅkhātaṃ samūhādiṃ upādāya lokassa pubbe ghaṭakathalaāpajalakaddamādisaṅketasiddhā ghaṭakathalaāpajalakaddamādivohāramattatā sammutisabhāvo saṅketavasena avitathattā. Pathavīādīnaṃ kakkhaḷādilakkhaṇaṃ, phassādīnaṃ phusanādilakkhaṇaṃ paramatthasabhāvo. ‘‘Yadi evaṃ ghaṭādike abhinne vā āpādike vā anurūpena ūnabhāvena appavattamāne vā sati sammutibhāvo hotu, bhinne vā ūne vā kathaṃ sammutibhāvo bhaveyya, pathavīphassādīnampi bhijjamānattā, kakkhaḷaphusanādīnañca pathavīphassādīhi anaññattā kathaṃ paramatthasabhāvo bhaveyya, katamena saṅkhepena atthena sammutisabhāvo, paramatthasabhāvo ca amhehi jānitabbo’’ti vattabbabhāvato ‘‘ayañhettha saṅkhepo’’tiādimāha. Tattha etthāti etesu sammutisabhāvaparamatthasabhāvesu ayaṃ nayo vuccamāno saṅkhepo attho daṭṭhabbo.

Yasmiṃ ghaṭādike bhinne sati tato ghaṭādito itaro kathalādibhāvo cittena pubbe katena yathā yena kathalādivohārena bhavati, yasmiṃ āpādike sambhārajalādike ūnabhāvena pavattamāne sati vā tato āpādito itaro kaddamādibhāvo cittena pubbe katena yathā yena kaddamādivohārena bhavati, tathā tena vohārena buddhi kathalādisabhāvajānanaṃ kaddamādisabhāvajānanaṃ bhavati, idaṃ abhinne ghaṭādikaṃ vā bhinne kathalādikaṃ vā anūne āpādikaṃ vā ūne kaddamādikaṃ vā sabbaṃ sammutisaccaṃ hotveva. ‘‘Kaddamasmiṃ bhinne, kaddamasmiṃ ūne vā sati itaro sammutisabhāvo’’ti pucchitabbabhāvato ‘‘ghaṭe, sambhārajale cā’’ti vuttaṃ.

Sammutisaccasabhāvo tumhehi vutto, amhehi ca ñāto, ‘‘katamo paramatthasaccasabhāvo’’ti vattabbabhāvato ‘‘tabbipariyāyena paramatthasacca’’nti vuttaṃ. Pathavīādīnaṃ kakkhaḷādilakkhaṇato itarassa phusanādilakkhaṇassa asambhavato, phassādīnañca phusanādilakkhaṇato itarassa kakkhaḷādilakkhaṇassa asambhavato pathavīphassādīnaṃ lakkhaḷaphusanādilakkhaṇaṃ paramatthasaccaṃ hotvevāti imasmiṃ saṅkhepatthe gahite koci virodho natthīti adhippāyoti.



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如所说理趣特别注释中之注疏：
"从聚集等起，依世间约定而成立的言说而已，是假名本性。地触等的坚硬触等为相，是胜义本性。此处要略即：若已分解，或他物除去，或由心所作非如是智，此为假名谛，如瓶、水团等；反之则为胜义谛。"
于言说中，从瓶、岸、水、泥等聚集等起，世间先前以瓶、岸、水、泥等约定而成立的瓶、岸、水、泥等言说而已，是假名本性，以约定故不虚妄。地等的坚硬等为相，触等的触等为相，是胜义本性。"若如是瓶等未分解，或水等未相应减损，或未运行，则有假名本性；若已分解或减损，云何有假名本性？地触等既已分解，坚硬触等与地触等非一，云何有胜义本性？以何种要略义，假名本性与胜义本性应由我等了知？"因应说此故说"此处要略"等。此中"此"即于此假名本性、胜义本性中，此理应说为要略义应被观察。
若瓶等已分解，则从瓶等起他岸等，由心先前所作何种岸等言说而成；若水团等已减损运行，则从水团等起他泥等，由心先前所作何种泥等言说而成，如是以彼言说，智成岸等本性知、泥等本性知。此未分解瓶等，或已分解岸等，或未减损水等，或已减损泥等，一切皆为假名谛。因应问"泥已分解，或泥已减损时，他物假名本性"，故说"瓶、水团等"。
假名谛本性由汝等说，我等亦已了知，应说"何为胜义谛本性"，故说"反之则为胜义谛"。以地等坚硬等为相，他触等不可能成就；以触等触等为相，他坚硬等不可能成就，地触等的坚硬触等为胜义谛。于此要略义中把握时，无有任何矛盾，是其意趣。

3. Pañca nayā sarūpato ācariyena uddiṭṭhā, amhehi ca viññātā, ‘‘yāni padāni aṭṭhārasa mūlapadāni uddiṭṭhāni, katamāni tānī’’ti pucchitabbattā tāni sarūpato dassetuṃ ‘‘tattha katamāni aṭṭhārasa mūlapadāni’’tyādimāha. Aṭṭhakathāyaṃ pana ‘‘evaṃ nayepi uddisitvā idāni mūlapadāni uddisituṃ ‘tattha katamānī’tiādi āraddha’’nti vuttaṃ. Tattha kusalāni nava padāni, akusalāni nava padāni aṭṭhārasa mūlapadānīti daṭṭhabbānīti yojanā. Mūlanti patiṭṭhahanti etehi nayā, patiṭṭhānavibhāgā cāti mūlāni, padanti patiṭṭhahanti ettha nayā, paṭṭhānavibhāgā, adhigamā cāti padāni, vuttappakāraṭṭhena mūlāni ca tāni padāni cāti mūlapadāni. Kucchite pāpadhamme salayantīti kusalāni, kuse rāgādayo lunantīti kusalāni, kusā viya lunantīti kusalāni, kusena ñāṇena lātabbāni pavattetabbānīti kusalāni. Kusalānaṃ paṭipakkhānīti akusalāni a-saddo cettha paṭipakkhatthoti.

Nava padāni kusalāni, nava padāni akusalānīti gaṇanaparicchedato, jātibhedato ca uddiṭṭhāni, ‘‘katamāni tānī’’ti pucchitabbattā nava padāni akusalāni paccāsattinyāyena sarūpato dassetuṃ ‘‘katamāni nava padāni akusalānī’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana –

‘‘Evaṃ gaṇanaparicchedato, jātibhedato ca mūlapadāni dassetvā idāni sarūpato dassento saṃkilesapakkhaṃyeva paṭhamaṃ uddisati ‘taṇhā’tiādinā’’ti (netti. aṭṭha. 3) –

Vuttaṃ. Tattha rūpādike khandhe tasati paritasatīti taṇhā. Avindiyaṃ kāyaduccaritādiṃ vindatīti avijjā, vindiyaṃ kāyasucaritādiṃ na vindatīti avijjā, vijjāya paṭipakkhāti vā avijjā. Lubbhanti tenāti lobho, lubbhatīti vā lobho, lubbhanaṃ vā lobho. Dosamohesupi eseva nayo. Asubhe rūpakkhandhādike ‘‘subha’’nti pavattā saññā subhasaññā. Dukkhadukkhādike ‘‘sukha’’nti pavattā saññā sukhasaññā. Anicce saṅkhāradhamme ‘‘nicca’’nti pavattā saññā niccasaññā. Anattasabhāvesu cakkhādīsu khandhesu ‘‘attā’’ti pavattā saññā attasaññā. Yatthāti yesu padesu sabbo akusalapakkho saṅgahaṃ samosaraṇaṃ gacchati, tāni padāni akusalānīti yojanā. Saṅgahaṃ gaṇanaṃ. Samosaraṇaṃ samāropanaṃ.


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3. 五理趣从自性由阿阇梨说示，我等也已了知，"哪些词为十八根本词"应被问，故为从自性显示彼等而说"此中何为十八根本词"等。然则注释中说"如是说示理趣已，今为说示根本词而说'此中何为'等已开始"。此中，善词九，不善词九，共十八根本词应被了知。根本即以彼等理趣为依止，依止分别；词即理趣于此依止，依止分别及证得。按所说方式为根本，彼等词为根本词。于丑恶法中迷醉故为善，于杂草如断除贪等故为善，如杂草断除故为善，以杂草智慧应取应转故为善。善词之对治为不善词，此处"a"字即对治义。
九词为善，九词为不善，从数量区分及种类而说示，"何为彼等"应被问，故为以对应法则从自性显示九不善词而说"何为九不善词"等。然则注释中说："如是从数量区分、种类显示根本词已，今从自性显示时，首先说示染污分'贪'等。"
此中，于色等蕴中战栗、战慄故为贪。于不可意中领受身恶行等故为无明，于可意中不领受身善行等故为无明，或智慧之对治为无明。为彼所动故为贪，或为贪动故为贪，或贪动为贪。于嗔、痴中亦同此理。于不净色蕴等"净"而生起之想为净想。于苦苦等"乐"而生起之想为乐想。于无常行法"常"而生起之想为常想。于无我性质眼等蕴中"我"而生起之想为我想。凡词中不善分全部摄受、汇集，是不善词。摄受为数量，汇集为摄归。<.Assistant>


Paccanīkadhamme uddhaccādike nīvaraṇe sameti vūpasameti tadaṅgavikkhambhanavasenāti samatho. Saṅkhāre aniccādīhi vividhehi ākārehi passatīti vipassanā. Lobhassa paṭipakkho alobho. Dosassa paṭipakkho adoso. Mohassa paṭipakkho amoho. Etthāpi a-saddo paṭipakkhattho, na abhāvatthādikoti adhippāyo. Asubhe rūpakkhandhādike, cakkhādimhi vā ‘‘asubha’’nti pavattā saññāpadhānacittuppādā asubhasaññā, visesato kāyānupassanāsatipaṭṭhānaṃ . Dukkhadukkhatādīsu ‘‘dukkha’’nti pavattā saññāpadhānacittuppādā dukkhasaññā, visesato vedanānupassanāsatipaṭṭhānaṃ. Anicce khandhādike vipariṇāmadhamme ‘‘anicca’’nti pavattā saññāpadhānacittuppādā aniccasaññā, visesato cittānupassanāsatipaṭṭhānaṃ. Anattasabhāve khandhe, cakkhādimhi vā ‘‘anattā’’ti pavattā saññāpadhānacittuppādā anattasaññā, visesato dhammānupassanāsatipadhānaṃ. Paññāsatisīsena hi pavattā ayaṃ desanā. Tena vuttaṃ bhagavatā ‘‘kathañca, bhikkhave, satibalaṃ daṭṭhabbaṃ? Catūsu satipaṭṭhānesu, ettha satibalaṃ daṭṭhabba’’nti. Yatthāti yesu padesu sabbo kusalapakkho saṅgahaṃ samosaraṇaṃ gacchati, tāni padāni kusalānīti yojanā.

Uddānanti uddhaṃ dānaṃ rakkhaṇaṃ uddānaṃ, saṅgahavacananti attho. Uddāne avutte sati heṭṭhā vuttassa atthassa vippakiṇṇabhāvo dinno viya bhaveyya, tasmā vippakiṇṇabhāvassa nivāraṇatthaṃ uddānanti adhippāyo. Caturo ca vipallāsāti subhasukhaniccaattasaññā. Kilesā bhavanti ettha navapadesūti bhūmī, kilesānaṃ bhūmīti kilesabhūmī, kilesapavattanaṭṭhānāni nava padānīti vuttaṃ hoti.

Caturosatipaṭṭhānāti asubhadukkhaaniccaanattasaññā. Indriyabhūmīti saddhādīnaṃ vimuttiparipācanindriyānaṃ bhūmī pavattanaṭṭhānāni samosaraṇaṭṭhānāni.

Navahi kusalapadehi kusalapakkhā yujjanti yojīyanti, navahi akusalapadehi akusalapakkhā yujjanti yojīyanti. Navahi kusalapadehi saha kusalapakkhā yujjanti yujjantā bhavanti, navahi akusalapadehi saha akusalapakkhā yujjanti yujjantā bhavantīti uddesavāre vuttāvaseso saṃvaṇṇanānusārena vijānitabbo.

Iti sattibalānurūpā racitā

Uddesavārassa atthavibhāvanā niṭṭhitā.

3. Niddesavāraatthavibhāvanā

Soḷasahāraniddesavibhāvanā

4. Hārādīsu samudāyassa nettippakaraṇassa uddeso uddiṭṭho, amhehi ca ñāto, ‘‘katamo niddeso’’ti pucchitabbattā uddiṭṭhe hārādayo niddisituṃ ‘‘tattha saṅkhepato nettī’’tiādi āraddhaṃ. Aṭṭhakathāyaṃ pana ‘‘evaṃ uddiṭṭhe hārādayo niddisituṃ ‘tattha saṅkhepato’tiādi āraddha’’nti (netti. aṭṭha. 4) vuttaṃ. Tattha tatthāti tasmiṃ ‘‘tattha katame soḷasa hārā? Desanā vicayo’’tiādiuddesapāṭhe. Saṅkhepatoti samāsato. Nettīti nettippakaraṇaṃ. Kittitāti kathitā, idāni niddesato kathessāmīti vuttaṃ hoti.



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以分断、镇伏方式平息、止息掉举等对治法障碍故为止。以无常等种种行相观察诸行故为观。贪的对治为无贪。嗔的对治为无嗔。痴的对治为无痴。此中"a"字为对治义，非无有义等之意趣。于不净色蕴等或眼等中"不净"而生起的想为主心生为不净想，特别是身随观念处。于苦苦等中"苦"而生起的想为主心生为苦想，特别是受随观念处。于无常蕴等变异法中"无常"而生起的想为主心生为无常想，特别是心随观念处。于无我性蕴或眼等中"无我"而生起的想为主心生为无我想，特别是法随观念处。此说法以慧念为首而生起。因此世尊说："诸比丘，云何应见念力？于四念处中，此处应见念力。"凡词中善分全部摄受、汇集，是善词。
摄颂即向上给予保护为摄颂，是摄持语之义。若不说摄颂，则下说义成为分散状，故为防止分散状而说摄颂之意趣。四颠倒即净乐常我想。烦恼于此九处生故为地，烦恼之地为烦恼地，即烦恼生起处所九词。
四念处即不净苦无常无我想。根地即信等解脱成熟诸根之地生起处所汇集处所。
以九善词善分相应连结，以九不善词不善分相应连结。与九善词俱善分相应成为相应，与九不善词俱不善分相应成为相应。说示分中所说余者应依注释了知。
如是随力所造说示分义解释已竟。
3.解说分义解释
十六行解说解释
4.于行等集为导论说示已说示，我等亦已知，应问"何为解说"，故为解说所说示行等而开始"此中略说导论"等。然则注释中说："如是为解说所说示行等而开始'此中略说'等。"此中"此"即于彼"此中何为十六行？说法考察"等说示文中。略说即简要。导论即导论论。已说即已说，今将从解说说之意。

1.

‘‘Assādādīnavatā, nissaraṇampi ca phalaṃ upāyo ca.

Āṇattī ca bhagavato, yogīnaṃ desanāhāro’’ti. –

Gāthāyaṃ yena saṃvaṇṇanāvisesena sutte āgatā assādopi ādīnavatā ādīnavopi nissaraṇampi phalampi upāyopi yogīnaṃ atthāya bhagavato āṇattipi ime dhammā dassitā saṃvaṇṇitā saṃvaṇṇanāvasena ñāpitā, so saṃvaṇṇanāviseso desanāhāro nāmāti atthayojanā.

Vacanatthādayo aṭṭhakathāyaṃ vitthārato vuttāva, tasmā kiñcimattameva kathessāmi. Assādīyateti assādo, ko so? Sukhaṃ, somanassaṃ, iṭṭhārammaṇabhūtā pañcupādānakkhandhā ca. Assādeti etāyāti vā assādo, ko so? Taṇhā, vipallāsā ca. Vipallāsavasena hi ekacce sattā aniṭṭhampi ārammaṇaṃ iṭṭhākārena assādenti.

Ābhusaṃ kammena dīnaṃ dukkhādi hutvā vāti pavattatīti ādīnavo, dukkhādi. Atha vā ativiya ādīnaṃ kapaṇaṃ hutvā vāti pavattatīti ādīnavo, kapaṇamanusso, tathābhāvā ca tebhūmakā dhammā aniccatādiyogato.

Nissarati etenāti nissaraṇaṃ, ariyamaggo. Nissaratīti vā nissaraṇaṃ, nibbānaṃ. Pi-saddo sampiṇḍanattho. Nissaraṇabhedo aṭṭhakathāyaṃ (netti. aṭṭha. 4 hārasaṅkhepa) bahudhā vuttova.

Phalati pavattatīti phalaṃ, desanāya phalaṃ. Yadipi desanā phalanipphādikā na hoti, tathāpi bhagavato dhammadesanaṃ sutvā puññasambhārā sambhavanti, puññasambhārahetuto phalaṃ pavattaṃ, tasmā desanāya phalaṃ nāmāti. Katamaṃ taṃ? Devamanussesu āyuvaṇṇasukhabalayasaparivāraadhipateyyaupadhisampatticakkavattisiridevarajja- siricatusampatticakkasīlasamādhisampadā vijjābhiññā paṭisambhidā sāvakabodhipaccekabodhisammāsambodhiyo.

Paccayasāmaggiṃ upagantvā ayati pavattati phalaṃ etenāti upāyo, ko so? Ariyamaggassa pubbabhāgapaṭipadā. Purimā paṭipadā hi pacchimāya paṭipadāya adhigamūpāyo, paramparāya magganibbānādhigamassa ca upāyo. Keci ‘‘maggopi upāyo’’ti vadanti, tesaṃ matena nibbānameva nissaraṇanti vuttaṃ siyā. ‘‘Te pahāya tare oghanti idaṃ nissaraṇa’’nti (netti. 5) pana ariyamaggassa nissaraṇabhāvaṃ vakkhati, tasmā kesañci vādo na gahetabbo.

Āṇattīti āṇārahassa bhagavato veneyyānaṃ hitasiddhiyā ‘‘evaṃ sammāpaṭipattiṃ paṭipajjāhi, micchāpaṭipattiṃ mā paṭipajjāhī’’ti vidhānaṃ āṇāṭhapanaṃ āṇatti nāma.

Yujjanti payujjanti catusaccakammaṭṭhānabhāvanāsūti yogino, veneyyā, tesaṃ yogīnaṃ atthāyāti vacanasesaṃ nīharitvā yojanā kātabbā. Sutte āgatānaṃ sabbesaṃ assādādīnaṃ ekadesāgatānampi nīharitvā sabbesaṃ vibhajanasaṃvaṇṇanāviseso desanāhāroti niddesato gahetabbo, so ca vibhajanākāro desanāhāravibhaṅge (netti. 5) āgamissatīti idha na dassitoti.

Desanāhāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo vicayahāraniddeso’’ti pucchitabbattā –



我来为您直译这段巴利文：
1.
"味患与，出离及果与方便。
世尊教诫，瑜伽师说法行。"
此偈中凡注释差别于经中所来的味、患、出离、果、方便、为瑜伽师利益的世尊教诫等诸法，被显示、被注释、以注释方式被开示，彼注释差别名为说法行，是义连结。
词义等在注释中已详说，故我只说少分。被享味故为味，是何？乐、喜、成为可意所缘的五取蕴。或以此享味故为味，是何？贪、颠倒。因以颠倒故，某些有情以可意行相享味不可意所缘。
极度以业而贫苦等而转起故为患，苦等。或极为贫困而转起故为患，贫困人，如是三界诸法因结合无常等。
以此出离故为出离，圣道。或出离故为出离，涅槃。"及"字为积集义。出离差别在注释中已多种说。
果生起故为果，说法之果。虽说法非生果，然闻世尊说法而生福资粮，因福资粮因缘而生果，故名说法之果。何为彼？天人中寿色乐力名眷属主权资具转轮王庄严天王庄严四圆满轮戒定圆满明通无碍解声闻菩提独觉菩提正等菩提。
会遇因缘已以此生起果故为方便，是何？圣道前分行道。因前行道是后行道的证得方便，以次第为道涅槃证得方便。某些说"道亦为方便"，依彼等意应说唯涅槃为出离。然"舍彼渡暴流，此为出离"将说圣道为出离性，故不应取某些说。
教诫即应受教诫的世尊为所化众生利益成就"如是应行正行，勿行邪行"的规定、制定名为教诫。
结合、加行于四谛业处修习故为瑜伽师，所化众生，为彼等瑜伽师利益，应引出语词余分而作连结。应从解说取经中所来一切味等，引出部分所来一切的分别注释差别为说法行，彼分别方式将于说法行分别（导论5）中来，故此处不显示。
说法行解说已解说，我等亦已知，应问"何为考察行解说"。

2.

‘‘Yaṃ pucchitañca vissajjitañca, suttassa yā ca anugīti.

Suttassa yo pavicayo, hāro vicayoti niddiṭṭho’’ti. –

Gāthā vuttā. Tattha suttassa yaṃ pucchitañca yā pucchā vicayamānā ca suttassa yaṃ vissajjitañca yā vissajjanā vicayamānā ca suttassa yo padādivicayo, assādādivicayo ca atthi, te vuttappakārā vicayamānā pucchādayo yena saṃvaṇṇanāvisesena viciyanti, so saṃvaṇṇanāviseso vicayo hāroti niddiṭṭhoti atthayojanā kātabbā.

Pucchīyate pucchitaṃ. Vissajjīyate vissajjitanti bhāvasādhanattho daṭṭhabbo, na kammasādhanattho. Tena vuttaṃ ṭīkāyaṃ ‘‘bhāvatthe toti āha – ‘vissajjitanti vissajjanā’’’ti.

‘‘Suttassā’’ti niyamitattā saṃvaṇṇanāvasena aṭṭhakathāyaṃ āgataṃ na gahetabbanti daṭṭhabbaṃ. So vicayo hāro aṭṭhakathāyaṃ (netti. aṭṭha. 4 hārasaṅkhepa) vuttova. Kathaṃ? –

‘‘Ayaṃ pucchā adiṭṭhajotanā diṭṭhasaṃsandanā vimaticchedanā anumatipucchā kathetukamyatāpucchā sattādhiṭṭhānā dhammādhiṭṭhānā ekādhiṭṭhānā anekādhiṭṭhānā sammutivisayā paramatthavisayā atītavisayā anāgatavisayā paccuppannavisayā’’tiādinā pucchāvicayo veditabbo. ‘‘Idaṃ vissajjanaṃ ekaṃsabyākaraṇaṃ vibhajjabyākaraṇaṃ paṭipucchābyākaraṇaṃ ṭhapanaṃ sāvasesaṃ niravasesaṃ sauttaraṃ niruttaraṃ lokiyaṃ lokuttara’’ntiādinā vissajjanavicayo.

‘‘Ayaṃ pucchā iminā sameti, etena na sametī’’ti pucchitatthaṃ ānetvā, vicayo pubbenāparaṃ saṃsanditvā ca vicayo pubbāparavicayo. ‘‘Ayaṃ anugīti vuttatthasaṅgahā avuttatthasaṅgahā tadubhayatthasaṅgahā kusalatthasaṅgahā akusalatthasaṅgahā’’tiādinā anugītivicayo. Assādādīsu sukhavedanāya ‘‘iṭṭhārammaṇānubhavanalakkhaṇā’’tiādinā, taṇhāya ‘‘ārammaṇaggahaṇalakkhaṇā’’tiādinā, vipallāsānaṃ ‘‘viparītaggahaṇalakkhaṇā’’tiādinā, avasiṭṭhānaṃ tebhūmakadhammānaṃ ‘‘yathāsakalakkhaṇā’’tiādinā sabbesañca dvāvīsatiyā tikesu, dvācattālīsādhike ca dukasate labbhamānapadavasena taṃtaṃassādatthavisesaniddhāraṇaṃ assādavicayo.

Dukkhavedanāya ‘‘aniṭṭhānubhavanalakkhaṇā’’tiādinā, dukkhasaccānaṃ ‘‘paṭisandhilakkhaṇā’’tiādinā, aniccatādīnaṃ ādiantavantatāya aniccantikatāya ca ‘‘aniccā’’tiādinā sabbesañca lokiyadhammānaṃ saṃkilesabhāgiyahānabhāgiyatādivasena ādīnavavuttiyā okāraniddhāraṇena ādīnavavicayo. Nissaraṇapade ariyamaggassa āgamanato kāyānupassanādipubbabhāgapaṭipadāvibhāgavisesaniddhāraṇavasena, nibbānassa yathāvuttapariyāyavibhāgavisesaniddhāraṇavasenāti evaṃ nissaraṇavicayo. Phalādīnaṃ taṃtaṃsuttadesanāya sādhetabbaphalassa tadupāyassa tattha tattha suttavidhivacanassa ca vibhāganiddhāraṇavasena vicayo veditabbo. Evaṃ padapucchāvissajjanapucchāpubbāparānugītīnaṃ, assādādīnañca visesaniddhāraṇavaseneva vicayalakkhaṇo ‘‘vicayo hāro’’ti veditabboti –

Evaṃ vuttova.


我来为您直译这段巴利文：
2.
"凡所问与所答，及经之随诵。
经之详察，说为考察行。"
已说偈。此中于经凡所问及正在考察之问，于经凡所答及正在考察之答，以及于经有词等考察与味等考察，以何种注释差别考察如说方式正在考察的问等，彼注释差别说为考察行，应作如是义连结。
被问故为所问。被答故为所答，应见为状态成就义，非业成就义。故注疏中说"因状态意义为'to'故说'所答即答'"。
因"经之"限定，应见不取以注释方式在注释中所来。彼考察行在注释中已说。云何？
"此问为未见开显、已见会通、断疑、随许问、欲说问、有情施设、法施设、一施设、多施设、世俗境、胜义境、过去境、未来境、现在境"等，应知问考察。"此答为一向记、分别记、反问记、舍置、有余、无余、有上、无上、世间、出世间"等，为答考察。
"此问与此相应，与此不相应"引入所问义，以及会通前后的考察为前后考察。"此随诵摄已说义、摄未说义、摄彼二义、摄善义、摄不善义"等，为随诵考察。于味等中乐受以"经历可意所缘为相"等，贪以"执取所缘为相"等，颠倒以"颠倒执取为相"等，余三界诸法以"如各自相"等，一切依二十二三法及四十二百偶法可得词而确定彼彼味等义差别为味考察。
苦受以"经历不可意为相"等，苦谛以"结生为相"等，无常等以有始终性及无常究竟性"无常"等，一切世间法以染污分、舍断分等方式行患，以状态确定为患考察。于出离词，由圣道而来故以身随观等前分行道分别差别确定方式，涅槃以如所说方法分别差别确定方式，如是为出离考察。对果等应以彼彼经说应成就之果、彼方便、此处彼处经规定语之分别确定方式了知考察。如是应知词问答问前后随诵及味等唯以差别确定方式为相的考察为"考察行"。
如是已说。


Vissajjanaviseso pana ṭīkāyaṃ vutto. Kathaṃ? –

‘‘Cakkhu anicca’’nti puṭṭhe ‘‘āma, cakkhu aniccamevā’’ti ekantato vissajjanaṃ ekaṃsabyākaraṇaṃ, ‘‘aññindriyaṃ bhāvetabbaṃ, sacchikātabbañcā’’ti puṭṭhe ‘‘maggapariyāpannaṃ bhāvetabbaṃ, phalapariyāpannaṃ sacchikātabba’’nti vibhajitvā vissajjanaṃ vibhajjabyākaraṇaṃ, ‘‘aññindriyaṃ kusala’’nti puṭṭhe ‘‘kiṃ anavajjaṭṭho kusalattho, udāhu sukhavipākaṭṭho’’ti paṭipucchitvā vissajjanaṃ paṭipucchābyākaraṇaṃ, ‘‘sassato attā, asassato vā’’ti vutte ‘‘abyākatameta’’ntiādinā avissajjanaṃ ṭhapanaṃ, ‘‘kiṃ panete ‘kusalā’ti vā ‘dhammā’ti vā ekatthā, udāhu nānatthā’’ti idaṃ pucchanaṃ sāvasesaṃ. Vissajjanassa pana sāvasesato veneyyajjhāsayavasena desanāyaṃ veditabbā. Apāṭihīrakaṃ sauttaraṃ sappāṭihīrakaṃ niruttaraṃ, sesaṃ vicayahāraniddese suviññeyyamevāti –

Vuttova. Saṃvaṇṇanāsu vutto attho anākulo pākaṭo yatipotehi viññāto, so sabbattha amhehi na vibhattoti daṭṭhabbo.

Vicayahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo yuttihāraniddeso’’ti pucchitabbattā –

3.

‘‘Sabbesaṃ hārānaṃ, yā bhūmī yo ca gocaro tesaṃ.

Yuttāyuttaparikkhā, hāro yuttīti niddiṭṭho’’ti. –

Gāthā vuttā. Tattha sabbesaṃ soḷasannaṃ hārānaṃ yā bhūmi pavattanaṭṭhānabhūtaṃ byañjanaṃ, yo gocaro suttattho ca atthi, tesaṃ bhūmisaṅkhātabyañjanagocarasaṅkhātasuttatthānaṃ yā yuttāyuttaparikkhā yuttāyuttīnaṃ vicāraṇā saṃvaṇṇanā katā, so yuttiayuttiparikkhāvicāraṇasaṅkhāto saṃvaṇṇanāviseso ‘‘yutti hāro’’ti niddiṭṭhoti atthayojanā.

Tesaṃ hārānaṃ bhūmibhūtassa sutte āgatassa byañjanassa yuttibhāvo duvidho sabhāvaniruttibhāvo, adhippetatthavācakabhāvo ca. Gocarabhūtassa pana sutte āgatassa yuttibhāvo suttavinayadhammatāhi avilomanaṃ. Ayuttibhāvo vuttavipariyāyena gahetabbo.

Yuttihāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo padaṭṭhānahāraniddeso’’ti pucchitabbattā –

4.

‘‘Dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhānaṃ.

Iti yāva sabbadhammā, eso hāro padaṭṭhāno’’ti. –

Gāthā vuttā. Tattha dhammanti yaṃ kiñci kusalādidhammaṃ sutte jino deseti, tassa sutte jinena desitassa kusalādidhammassa yañca padaṭṭhānaṃ niddhāretabbaṃ, taṃ taṃ padaṭṭhānañcāti evaṃ vuttanayena yāva yattakā sabbe dhammā sutte jinena desitā, tattakānaṃ sabbesaṃ dhammānaṃ yañca padaṭṭhānaṃ niddhāretabbaṃ, tassa ca padaṭṭhānassa yañca padaṭṭhānaṃ niddhāretabbaṃ, taṃ taṃ padaṭṭhānañca, iti evaṃ vuttanayena yāva yattakā sabbe padaṭṭhānadhammā niddhāretabbāva, tattakāni sabbāni dhammapadaṭṭhānāni yathānurūpaṃ niddhāretvā yena saṃvaṇṇanāvisesena kathitāni, eso saṃvaṇṇanāviseso ‘‘padaṭṭhāno hāro’’ti niddiṭṭhoti atthayojanā.

Sutte desitakusaladhammassa yonisomanasikārasaddhammassavanasappurisūpanissayādi padaṭṭhānaṃ, sutte desitaakusaladhammassa ayonisomanasikāraasaddhammassavanaasappurisūpanissayādi padaṭṭhānaṃ, abyākatassa dhammassa yathārahaṃ kusalākusalābyākatā padaṭṭhānantiādinā niddhāretabbanti.

Padaṭṭhānahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo lakkhaṇahāraniddeso’’ti pucchitabbattā –



我来为您直译这段巴利文：
然则答差别在注疏中说。云何？
"眼无常"被问时"是的，眼确实无常"为一向答为一向记，"应修知根，应证知根"被问时"道所摄应修，果所摄应证"分别而答为分别记，"知根是善"被问时"善义是无过义，还是乐报义"反问而答为反问记，说"我常，我无常"时以"此未记说"等不答为舍置，"善与法是一义还是异义"此问为有余。然答有余应依所化意乐于说法中了知。无神变为有上，有神变为无上，余在考察行解说中易了知。
如是已说。注释中所说义无混乱显明为年少僧众所知，彼一切处我等未分别应被见。
考察行解说已解说，我等亦已知，应问"何为理趣行解说"故：
3.
"一切诸行，何为地何为境彼等，
合不合观察，说为理趣行。"
已说偈。此中一切十六行有何地为生起处所文句，何境为经义，对彼等地所说文句境所说经义作何合理不合理观察合不合之考察注释，彼名为合理不合理观察考察的注释差别说为"理趣行"，是义连结。
彼等行之地即经中所来文句合理性有二：自性词义性与所诠义表达性。然境即经中所来合理性为不违背经律法性。不合理性应以所说相反而取。
理趣行解说已解说，我等亦已知，应问"何为足处行解说"故：
4.
"胜者说法，彼法何为足处，
如是乃至诸法，此为足处行。"
已说偈。此中法即凡任何善等法胜者于经中说示，对彼经中胜者所说善等法何为应确定的足处，彼彼足处，如是如所说方式直至凡一切诸法为胜者于经中所说，对彼一切诸法何为应确定的足处，对彼足处何为应确定的足处，彼彼足处，如是如所说方式直至凡一切足处法皆应确定，确定一切如是法足处已，以何种注释差别而说，此注释差别说为"足处行"，是义连结。
经中所说善法以如理作意、听闻正法、亲近善士等为足处，经中所说不善法以不如理作意、听闻非法、亲近非善士等为足处，无记法随宜以善不善无记为足处等，应如是确定。
足处行解说已解说，我等亦已知，应问"何为相行解说"故：

5.

‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci.

Vuttā bhavanti sabbe, so hāro lakkhaṇo nāmā’’ti. –

Gāthā vuttā. Tattha ekadhamme sutte bhagavatā vuttamhi, aṭṭhakathāyaṃ niddhārite vā sati tena dhammena ye keci dhammā ekalakkhaṇā bhavanti, sabbe te dhammā sutte sarūpato avuttāpi samānalakkhaṇatāya saṃvaṇṇetabbabhāvena ānetvā yena saṃvaṇṇanāvisesena vuttā bhavanti, so saṃvaṇṇanāviseso ‘‘lakkhaṇo nāma hāro’’ti niddiṭṭhoti atthayojanā.

Ekaṃ samānaṃ lakkhaṇaṃ etesanti ekalakkhaṇā, samānalakkhaṇā, sahacāritāya vā samānakiccatāya vā samānahetutāya vā samānaphalatāya vā samānārammaṇatāya vā avuttāpi niddhāritāti. Kathaṃ ? – ‘‘Nānattakāyānānattasaññino (dī. ni. 3.341, 357, 359; a. ni. 9.24), nānattasaññānaṃ amanasikārā’’tiādīsu sahacāritāya saññāya sahagatā dhammā niddhāritā. ‘‘Dadaṃ mittāni ganthatī’’tiādīsu (saṃ. ni. 1.246; su. ni. 189) samānakiccatā, piyavacanaatthacariyā samānatthatāpi niddhāritā, ‘‘phassapaccayā vedanā’’tiādīsu (ma. ni. 3.126; saṃ. ni. 2.1; mahāva. 1; vibha. 225; udā. 1; netti. 24) samānahetutāya saññādayopi niddhāritā, ‘‘avijjāpaccayā saṅkhārā’’tiādīsu (ma. ni. 3.126; saṃ. ni. 2.1; mahāva. 1; vibha. 225; udā. 1; netti. 24) samānaphalatāya taṇhupādānādayopi niddhāritā, ‘‘rūpaṃ assādeti abhinandati, taṃ ārabbha rāgo uppajjatī’’tiādīsu (paṭṭhā. 1.1.424) samānārammaṇatāya taṃsampayuttā vedanādayopi niddhāritā, niddhāretvā vattabbāti atthoti. Vitthāro vibhaṅgavāre (netti. 23) āgamissati.

Lakkhaṇo hāro niddiṭṭho, amhehi ca ñāto, ‘‘katamo catubyūho hāro’’ti pucchitabbattā –

6.

‘‘Neruttamadhippāyo , byañjanamatha desanānidānañca;

Pubbāparānusandhī, eso hāro catubyūho’’ti. –

Gāthā vuttā. Tattha neruttaṃ suttapadanibbacanañca buddhānaṃ tassa tassa suttassa desakānaṃ, sāvakānaṃ vā adhippāyo ca atthabyañjanena byañjanamukhena desanānidānañca pubbāparena anusandhi ca ete niruttādayo yena saṃvaṇṇanāvisesena vibhāvīyanti, eso saṃvaṇṇanāviseso ‘‘catubyūho hāro’’ti niddiṭṭho. Desanāpavattinimittaṃ desakassa ajjhāsayādi desanānidānaṃ nāma. Catubyūhahārassa bahuvisayattā vibhaṅge (netti. 25 ādayo) lakkhaṇasampattiṃ katvā kathayissāma.

Catubyūhahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo āvaṭṭahāraniddeso’’ti pucchitabbattā –

7.

‘‘Ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ;

Āvaṭṭati paṭipakkhe, āvaṭṭo nāma so hāro’’ti. –

Gāthā vuttā. Tattha parakkamadhātuādīnaṃ padaṭṭhāne ekamhi ārambhadhātuādike desanāruḷhe sati visabhāgatāya vā sesakaṃ padaṭṭhānaṃ pariyesati , desanāya sarūpato aggahaṇena vā sesakaṃ padaṭṭhānaṃ pariyesati, yena saṃvaṇṇanāvisesena pariyesitvā yojento desanaṃ pamādādīnaṃ padaṭṭhānabhūte kosajjādike paṭipakkhe āvaṭṭati āvaṭṭāpeti, so saṃvaṇṇanāviseso ‘‘āvaṭṭo hāro nāmā’’ti niddiṭṭhoti atthayojanā.

‘‘Paṭipakkhe’’ti idaṃ nidassanamattaṃ, sesepi sabhāge āvaṭṭanato. Na hi ārambhadhātuādike desanāruḷhe sati tappaṭipakkhe kosajjādikeyeva desanaṃ āvaṭṭeti, atha kho avasesavīriyārambhādikepi desanaṃ āvaṭṭetīti.

Āvaṭṭahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo vibhattihāraniddeso’’ti pucchitabbattā –



我来为您直译这段巴利文：
5.
"说一法时，凡诸法同一相者。
皆为已说，此名为相行。"
已说偈。此中一法为世尊于经中所说，或注释中已确定时，凡诸法与彼法为一相者，一切彼等诸法虽于经中未明显说，以同相性而应注释方式引入，以何种注释差别而说，彼注释差别说为"名为相行"，是义连结。
一个相同之相为彼等故为一相，同相，或以俱行性或以同作用性或以同因性或以同果性或以同所缘性虽未说亦已确定。云何？如"异身异想，不作意异想"等中以俱行性确定与想俱行诸法。"布施结交友"等中确定同作用性，爱语利行同义性。"触缘受"等中以同因性确定想等。"无明缘行"等中以同果性确定爱取等。"享味色欢喜，缘彼生贪"等中以同所缘性确定与彼相应受等，已确定应说，是义。详细将于分别分中来。
相行已解说，我等亦已知，应问"何为四分行"故：
6.
"词义与意趣，文句及说因，
前后随顺，此为四分行。"
已说偈。此中经句词义及佛与彼彼经说者、声闻之意趣，以及以义文句以文句门说因与前后随顺，以何种注释差别显明此等词义等，彼注释差别说为"四分行"。说者意乐等说法转起因缘名为说因。因四分行境多，将于分别中作相成就而说。
四分行解说已解说，我等亦已知，应问"何为转行解说"故：
7.
"于一足处，寻求余足处，
转于对治，名为转行。"
已说偈。此中于精进界等足处，一精进生起等已入说时，或以异性或因说法未明显取，寻求余足处，以何种注释差别寻求已联结，令说法转于放逸等足处之对治懈怠等，彼注释差别说为"名为转行"，是义连结。
"对治"此仅为举例，因亦转于余同分故。因精进生起等已入说时，不仅令说法转于彼对治懈怠等，而且亦令说法转于余精进发起等。
转行解说已解说，我等亦已知，应问"何为分别行解说"故：

8.

‘‘Dhammañca padaṭṭhānaṃ, bhūmiñca vibhajate ayaṃ hāro.

Sādhāraṇe asādhāraṇe ca neyyo vibhattī’’ti. –

Gāthā vuttā. Tattha kusalādivasena anekavidhaṃ sabhāvadhammañca dānasīlādipadaṭṭhānañca ‘‘dassanabhūmi bhāvanābhūmī’’ti evamādikaṃ bhūmiñca sādhāraṇe ca asādhāraṇe ca yena saṃvaṇṇanāvisesena vibhajate, so saṃvaṇṇanāviseso ‘‘vibhatti hāro’’ti neyyoti atthayojanā.

‘‘Imasmiṃ sutte vuttā kusalā vāsanābhāgiyā, imasmiṃ sutte vuttā kusalā nibbedhabhāgiyā’’tyādinā, ‘‘imasmiṃ sutte vuttā akusalā kilesabhāgiyā’’tyādinā dhammañca, ‘‘idaṃ sīlaṃ imassa mahaggatavisesassa padaṭṭhānaṃ, idaṃ sīlaṃ idaṃ jhānaṃ imassa lokuttarassa padaṭṭhāna’’ntyādinā padaṭṭhānañca, ‘‘dassanapahātabbassa puthujjano bhūmi, bhāvanāpahātabbassa sotāpannādayo bhūmi’’tyādinā bhūmiñca, ‘‘kāmarāgabyāpādā puthujjanasotāpannānaṃ sādhāraṇā’’tyādinā sādhāraṇe ca, ‘‘kāmarāgabyāpādā anāgāmiarahantānaṃ asādhāraṇā’’tyādinā asādhāraṇe ca yena vibhajati, so vibhatti hāro nāmātiādinā (netti. 33-34) vitthāretvā vibhajanākāro gahetabbo.

Vibhattihāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo parivattanahāraniddeso’’ti pucchitabbattā –

9.

‘‘Kusalākusale dhamme, niddiṭṭhe bhāvite pahīne ca.

Parivattati paṭipakkhe, hāro parivattano nāmā’’ti. –

Gāthā vuttā. Tattha sutte bhāvite bhāvitabbe kusale anavajjadhamme niddiṭṭhe kathite, saṃvaṇṇite vā pahīne pahātabbe akusale sāvajjadhamme niddiṭṭhe kathite, saṃvaṇṇite vā tesaṃ dhammānaṃ paṭipakkhe viparītadhamme yena saṃvaṇṇanāvisesena parivattati parivatteti, so saṃvaṇṇanāviseso ‘‘parivattano hāro nāmā’’ti veditabboti atthayojanā.

‘‘Sammādiṭṭhissa purisapuggalassa micchādiṭṭhi nijjiṇṇā bhavatī’’tiādinā ca ‘‘yassa vā pāṇātipātā paṭiviratassa pāṇātipāto pahīno’’tiādinā ca ‘‘bhuñjitabbā kāmā …pe… kāmehi veramaṇī tesaṃ adhammo’’tiādinā ca paṭipakkhe parivattanabhāvaṃ vibhaṅgavāre (netti. 35 ādayo) vakkhatīti na vitthāritā.

Parivattanahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo vevacanahāraniddeso’’ti pucchitabbattā –



我来为您直译这段巴利文：
8.
"法与足处，地而分别此行，
于共与不共，应知为分别。"
已说偈。此中以善等方式多种自性法与布施戒等足处及"见地修地"如是等地，以何种注释差别分别共与不共，彼注释差别应知为"分别行"，是义连结。
"此经所说善为习气分，此经所说善为通达分"等，"此经所说不善为烦恼分"等而分别法，"此戒为此广大殊胜之足处，此戒此禅为此出世间之足处"等而分别足处，"见所断为凡夫地，修所断为预流等地"等而分别地，"欲贪嗔恚为凡夫预流所共"等而分别共，"欲贪嗔恚为不还阿罗汉所不共"等而分别不共，以何而分别，彼名为分别行等，应详说而取分别方式。
分别行解说已解说，我等亦已知，应问"何为转变行解说"故：
9.
"善不善法，已说已修已断，
转变为对治，名为转变行。"
已说偈。此中经中已修应修善无过法已说已述或已注释，已断应断不善有过法已说已述或已注释，以何种注释差别转变彼等诸法之对治相反诸法，应知彼注释差别"名为转变行"，是义连结。
以"正见士夫之邪见已被降服"等及"或离杀生者之杀生已断"等及"应受用欲...乃至...离欲为彼等非法"等，将于分别分中说对治转变性故未详说。
转变行解说已解说，我等亦已知，应问"何为同义语行解说"故：

10.

‘‘Vevacanāni bahūni tu, sutte vuttāni ekadhammassa.

Yo jānāti suttavidū, vevacano nāma so hāro’’ti. –

Gāthā vuttā. Tattha ekadhammassa padatthassa sutte vuttāni tu vuttāni eva, bahūni tu bahūni eva vevacanāni yena saṃvaṇṇanāvisesena yo suttavidū jānāti, jānitvā ekasmiṃyeva padatthe yojeti, tassa suttaviduno so saṃvaṇṇanāviseso ‘‘vevacano nāma hāro’’ti niddiṭṭhoti atthayojanā.

Ettha ca yo so-saddā asamānatthā ca hontīti ‘‘yo suttavidū’’ti vatvā ‘‘so saṃvaṇṇanāviseso’’ti vuttanti. ‘‘Bhagavā’’ti padassa ekasmiṃyeva atthe bhagavati ‘‘arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, phalanipphattigato vesārajjappatto adhigatapaṭisambhido catuyogavippahīno agatigamanavītivatto uddhaṭasallo niruḷhavaṇo madditakaṇṭako nibbāpitapariyuṭṭhāno bandhanātīto ganthaviniveṭhano ajjhāsayavītivatto bhinnandhakāro cakkhumā lokadhammasamatikkanto anurodhavirodhavippayutto iṭṭhāniṭṭhesu dhammesu asaṅkhepagato bandhanātivatto ṭhapitasaṅgāmo abhikkantataro ukkādharo ālokakaro pajjotakaro tamonudo raṇañjaho aparimāṇavaṇṇo appameyyavaṇṇo asaṅkheyyavaṇṇo ābhaṅkaro pabhaṅkaro dhammobhāsapajjotakaro’’ti (netti. 38) evamādīni bahūni vevacanāni yojitāni. Vitthāro vibhaṅgavāre (netti. 37 ādayo) āgamissati.

Vevacanahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo paññattihāraniddeso’’ti pucchitabbattā –

11.

‘‘Ekaṃ bhagavā dhammaṃ, paññattīhi vividhāhi deseti.

So ākāro ñeyyo, paññattī nāma so hāro’’ti. –

Gāthā vuttā. Tattha bhagavā ekaṃ khandhādidhammaṃ vividhāhi nikkhepappabhavapaññattādīhi paññattīhi yena paññāpetabbākārena deseti, so paññāpetabbākāro yena saṃvaṇṇanāvisesena vibhāvito, so saṃvaṇṇanāviseso ‘‘paññatti hāro nāmā’’ti ñeyyoti atthayojanā.

Tattha vividhāhi paññattīhi nikkhepapaññattipabhavapaññattipariññāpaññattipahānapaññatti- bhāvanāpaññattisacchikiriyāpaññattinirodhapaññattinibbidāpaññattīti evamādipaññattīhi ekapadatthasseva paññāpetabbākāravibhāvanālakkhaṇo saṃvaṇṇanāviseso paññatti hāro nāmāti.

Tattha ‘‘idaṃ dukkha’’nti ayaṃ paññatti pañcannaṃ khandhānaṃ, channaṃ dhātūnaṃ, aṭṭhārasannaṃ dhātūnaṃ, dvādasannaṃ āyatanānaṃ, dasannaṃ indriyānaṃ nikkhepapaññatti.

‘‘Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ viruḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhī’’ti (saṃ. ni. 2.64; kathā. 296) evamādi pabhavapaññatti dukkhassa ca samudayassa cāti.

‘‘Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo, natthi nandī, natthi taṇhā’’ti (saṃ. ni. 

我来为您直译这段巴利文：
10.
"同义语众多，经中说于一法，
谁知为经达，名为同义语行。"
已说偈。此中对一法义于经中所说即已说，众多即众多同义语，以何种注释差别谁为经达而知，知已于唯一法义而连结，彼经达之彼注释差别说为"名为同义语行"，是义连结。
此中"谁"字与"彼"字非同义故，说"谁为经达"已说"彼注释差别"。对"世尊"词于唯一义世尊中连结"应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊、得果成就、得无畏、证得无碍解、离四轭、超越非道、拔除箭、愈合伤、踩碎刺、息灭盖、超越束缚、解开结、超越意乐、破除黑暗、具眼、超越世间法、离顺逆、于可意不可意法无执、超越束缚、止息战、更加超越、持炬、作明、作光、除暗、离诤、无量相、不可量相、无数相、作光明、作光辉、法光明作光"等如是众多同义语。详细将于分别分中来。
同义语行解说已解说，我等亦已知，应问"何为施设行解说"故：
11.
"世尊一法，以种种施设而说，
彼行相应知，名为施设行。"
已说偈。此中世尊以种种安立、根源、施设等施设，以何种应施设行相说一蕴等法，彼应施设行相以何种注释差别而显明，应知彼注释差别"名为施设行"，是义连结。
此中以种种施设即以安立施设、根源施设、遍知施设、断施设、修施设、证施设、灭施设、厌离施设等如是等施设，显明唯一法义应施设行相为相的注释差别名为施设行。
此中"此苦"此施设为五蕴、六界、十八界、十二处、十根的安立施设。
"诸比丘，若于段食有贪、有喜、有爱，则识住立增长。识住立增长处，有名色入。有名色入处，有诸行增长"等如是为苦与集的根源施设。
"诸比丘，若于段食无贪、无喜、无爱"

2.64; kathā. 296) evamādi pariññāpaññatti dukkhassa, ‘‘pahānapaññatti samudayassa, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti nirodhassā’’ti ca ‘‘nikkhepapaññatti sutamayiyā paññāya, sacchikiriyāpaññatti anaññātaññassāmītindriyassa, pavattanāpaññatti dhammacakkassā’’ti evamādivitthāro vibhaṅge (netti. 39 ādayo) āgamissatīti.

Paṇṇattihāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo otaraṇahāraniddeso’’ti pucchitabbattā –

12.

‘‘Yo ca paṭiccuppādo, indriyakhandhā ca dhātuāyatanā.

Etehi otarati yo, otaraṇo nāma so hāro’’ti. –

Gāthā vuttā. Tattha yo paṭiccasamuppādo ca ye indriyakhandhā ca yāni dhātuāyatanāni ca yena saṃvaṇṇanāvisesena niddhāritāni, etehi paṭiccasamuppādādindriyakhandhadhātāyatanehi, sutte āgatapadatthamukhena niddhāriyamānehi ca yo saṃvaṇṇanāviseso otarati ogāhati paṭiccasamuppādādike tattha vācakavasena, tattha ñāpakavasena vā anupavisati, so saṃvaṇṇanāviseso otaraṇo hāro nāmāti atthayojanā.

Tattha indriyakhandhāti indriyāni ca khandhā cāti indriyakhandhā. Dhātuāyatanāti dhātuyo ca āyatanāni ca dhātuāyatanā. Kathaṃ otaraṇo? ‘‘Uddhaṃ adho sabbadhi vippamutto’’tiādi (netti. 42) pāṭho.

Uddhanti rūpadhātu ca arūpadhātu ca. Adhoti kāmadhātu. Sabbadhi vippamuttoti tedhātuke ayaṃ asekkhāvimutti. Tāniyeva asekkhāni pañcindriyāni, ayaṃ indriyehi otaraṇā.

Tāniyeva asekkhāni pañcindriyāni vijjā, vijjuppādā avijjānirodho…pe… dukkhakkhandhassa nirodho hoti, ayaṃ paṭiccasamuppādehi otaraṇā.

Tāniyeva asekkhāni pañcindriyāni tīhi khandhehi saṅgahitāni sīlakkhandhena samādhikkhandhena paññākkhandhena, ayaṃ khandhehi otaraṇā.

Tāniyeva asekkhāni pañcindriyāni saṅkhārapariyāpannāni ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā, ayaṃ dhātūhi otaraṇā.

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ, ayaṃ āyatanehi otaraṇāti evamādīhi vibhaṅge (netti. 42 ādayo) āgamissatīti.

Otaraṇahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo sodhanahāraniddeso’’ti pucchitabbattā –

13.

‘‘Vissajjitamhi pañhe, gāthāyaṃ pucchitā yamārabbha.

Suddhāsuddhaparikkhā, hāro so sodhano nāmā’’ti. –

Gāthā vuttā. Tattha tissaṃ gāthāyaṃ āruḷhe pañhe ñātumicchite atthe bhagavatā vissajjanagāthāyaṃ vissajjitamhi yaṃ suttatthaṃ ārabbha adhikicca sā gāthā pucchitā pucchanatthāya ṭhapitā, tassa suttatthassa yena saṃvaṇṇanāvisesena suddhāsuddhaparikkhā vicāraṇā bhave, so saṃvaṇṇanāviseso sodhano hāro nāmāti atthayojanā.

Kathaṃ? ‘‘Avijjāya nivuto loko’’ti padaṃ sodhitaṃ, ārambho na sodhito. ‘‘Vivicchā pamādā nappakāsatī’’ti padaṃ sodhitaṃ, ārambho na sodhito. ‘‘Jappābhilepanaṃ brūmī’’ti padaṃ sodhitaṃ, ārambho na sodhito. ‘‘Dukkhamassa mahabbhaya’’nti padañca sodhitaṃ, ārambho ca sodhitoti. Evaṃ padādīnaṃ sodhitāsodhitabhāvavicāro hāro sodhano nāma. Vitthārato pana vibhaṅge (netti. 45 ādayo) āgamissatīti.

Sodhanahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo adhiṭṭhānahāraniddeso’’ti pucchitabbattā –



我来为您直译这段巴利文：
等如是为苦的遍知施设，"断施设为集，修施设为道，证施设为灭"及"闻所成慧的安立施设，未知当知根的证施设，法轮的转施设"等如是详细将于分别中来。
施设行解说已解说，我等亦已知，应问"何为趣入行解说"故：
12.
"依缘生起，根蕴与界处，
以彼等趣入者，名为趣入行。"
已说偈。此中依缘生起及诸根蕴及诸界处以何种注释差别而确定，以此等由经中所来法义门而正确定的缘起等根蕴界处，以何种注释差别趣入、深入缘起等，以彼处能诠方式或能知方式而进入，彼注释差别名为趣入行，是义连结。
此中根蕴即诸根与诸蕴为根蕴。界处即诸界与诸处为界处。如何趣入？"上下一切解脱"等文。
上即色界与无色界。下即欲界。一切解脱即于三界此无学解脱。彼等即无学五根，此为以根趣入。
彼等无学五根为明，明生起故无明灭...乃至...苦蕴灭，此为以缘起趣入。
彼等无学五根摄入三蕴：戒蕴、定蕴、慧蕴，此为以蕴趣入。
彼等无学五根属行，彼等诸行无漏非有分，彼等诸行摄入法界，此为以界趣入。
彼法界属法处，彼处无漏非有分，此为以处趣入，如是等将于分别中来。
趣入行解说已解说，我等亦已知，应问"何为清净行解说"故：
13.
"已答问时，偈中所问关于何，
清不清观察，彼行名清净。"
已说偈。此中于偈中所升起欲知义之问，世尊于答偈中已答时，关于何经义彼偈被问为问之所立，对彼经义以何种注释差别而有清不清观察考察，彼注释差别名为清净行，是义连结。
云何？"为无明覆世间"词已清净，起始未清净。"悭吝放逸故不明"词已清净，起始未清净。"我说贪为涂着"词已清净，起始未清净。"苦为大怖畏"词与起始已清净。如是对词等清净未清净性的考察名为清净行。然详细将于分别中来。
清净行解说已解说，我等亦已知，应问"何为住立行解说"故：

14.

‘‘Ekattatāya dhammā, yepi ca vemattatāya niddiṭṭhā.

Te na vikappayitabbā, eso hāro adhiṭṭhāno’’ti. –

Gāthā vuttā. Tattha ye dukkhasaccādayo dhammā ekattatāya sāmaññenapi ca vemattatāya visesenapi niddiṭṭhā, yena saṃvaṇṇanāvisesena niddiṭṭhā dukkhasaccādayo dhammā na vikappayitabbā sāmaññavisesakappanāya vohārabhāvena anavaṭṭhānato, kāladisāvisesādīnaṃ viya apekkhāsiddhito ca, eso saṃvaṇṇanāviseso adhiṭṭhāno hāroti atthayojanā.

Tattha ekattatāyāti ekassa samānassa bhāvo ekattaṃ, ekattameva ekattatā, tāya. Ekasaddo cettha samānatthavācako, na saṅkhyāvācakoti. Vemattatāyāti visiṭṭhā mattā vimattā, vimattā eva vemattaṃ, vemattassa bhāvo vemattatā, tāya. Yathā hi ‘‘ajja sve’’ti vuccamānā kālavisesā anavaṭṭhitā bhavanti, ‘‘purimā disā, pacchimā disā’’ti vuccamānā disāvisesā, evaṃ sāmaññavisesā ca atthassa sabhāvāti. Tathā hi ‘‘idaṃ dukkha’’nti vuccamānaṃ jātiādiṃ apekkhāya sāmaññaṃ samānampi saccāpekkhāya viseso hoti. Esa nayo samudayasaccādīsupīti. ‘‘Dukkha’’nti ekattatā. ‘‘Jāti dukkhā, jarā dukkhā, maraṇaṃ dukkha’’nti evamādi vemattatā. ‘‘Dukkhasamudayo’’ti ekattatā, ‘‘taṇhā ponobhavikā nandīrāgasahagatā’’ti evamādi vemattatāti evamādi vitthāro vibhaṅge (netti. 46 ādayo) āgamissatīti.

Adhiṭṭhānahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo parikkhārahāraniddeso’’ti pucchitabbattā –

15.

‘‘Ye dhammā yaṃ dhammaṃ, janayantippaccayā paramparato.

Hetumavakaḍḍhayitvā, eso hāro parikkhāro’’ti. –

Gāthā vuttā. Tattha avijjādikā ye paccayadhammā saṅkhārādikaṃ yaṃ phaladhammaṃ paccayā sahajātapaccayena paramparato paramparapaccayabhāvena janayanti, tassa saṅkhārādiphalassa paccayaṃ parikkhārabhūtaṃ purimuppannaṃ avijjādikaṃ asādhāraṇaṃ janakaṃ hetuṃ, ayonisomanasikārādikaṃ sādhāraṇaṃ paccayahetuñca avakaḍḍhayitvā suttato niddhāretvā yo saṃvaṇṇanāviseso parikkhārasaṃvaṇṇanābhāvena pavatto, eso saṃvaṇṇanāviseso parikkhāro hāro nāmāti atthayojanā. Avijjādayo hi avijjādīnaṃ asādhāraṇahetū bhavanti, ayonisomanasikārādayo sādhāraṇapaccayā. Tenāha – ‘‘asādhāraṇalakkhaṇo hetu, sādhāraṇalakkhaṇo paccayo’’ti, ‘‘avijjā avijjāya hetu, ayonisomanasikāro paccayo’’tiādikaṃ (netti. 49) vibhaṅgavacanañca.

Parikkhārahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo samāropanahāraniddeso’’ti pucchitabbattā –



我来为您直译这段巴利文：
14.
"以一性诸法，以异性所说者，
彼等不应分别，此行名住立。"
已说偈。此中苦谛等诸法以一性即共相及以异性即别相所说，以何种注释差别所说苦谛等诸法不应以共相别相分别，因以言说性无住立，及如时分方位差别等依待而成，此注释差别为住立行，是义连结。
此中"以一性"即一即同之状态为一性，以彼。此中"一"字表示同义，非表示数义。"以异性"即殊胜量为异量，异量即异性，异性之状态为异性，以彼。如说"今日明日"等时差别为无住立，说"东方西方"等方位差别，如是共相别相为义自性。如是说"此苦"对生等而言虽为共相，对谛而言则为别相。此理于集谛等亦然。"苦"为一性。"生苦、老苦、死苦"等如是为异性。"苦集"为一性，"爱求有俱喜贪"等如是为异性，如是详细将于分别中来。
住立行解说已解说，我等亦已知，应问"何为资具行解说"故：
15.
"诸法为缘，次第生起何法，
抽出其因，此行名资具。"
已说偈。此中无明等诸缘法作为缘以俱生缘以次第缘性而生起行等何果法，对彼行等果之资具性缘先生起无明等不共生因，及不如理作意等共同缘因，抽出即从经中确定，何种注释差别以资具注释性而转起，此注释差别名为资具行，是义连结。因无明等为无明等之不共因，不如理作意等为共同缘。故说"不共相为因，共相为缘"及"无明为无明之因，不如理作意为缘"等分别语。
资具行解说已解说，我等亦已知，应问"何为归结行解说"故：

16.

‘‘Ye dhammā yaṃmūlā, ye cekatthā pakāsitā muninā.

Te samāropayitabbā, esa samāropano hāro’’ti. –

Gāthā vuttā. Tattha ye sīlādayo dhammā yaṃmūlā yesaṃ samādhiādīnaṃ mūlā, te sīlādayo dhammā tesaṃ samādhiādīnaṃ padaṭṭhānabhāvena saṃvaṇṇanāvisesena samāropayitabbā, ye ca rāgavirāgacetovimuttisekkhaphalakāmadhātusamatikkamanādisaddā anāgāmiphalatthatāya ekatthā samānatthāti buddhamuninā pakāsitā, te rāga…pe… tikkamanādisaddā aññamaññavevacanabhāvena samāropayitabbā, eso saṃvaṇṇanāviseso samāropano hāro nāmāti atthayojanā.

Ettha ca sīlādikkhandhattayassa pariyāyantaravibhāvanāpāripūrī kathitā, bhāvanāpāripūrī ca pahātabbassa pahānena hotīti bhāvanāsamāropanapahānasamāropanāpi dassitāti catubbidho samāropano padaṭṭhānasamāropano, vevacanasamāropano, bhāvanāsamāropano, pahānasamāropanoti.

Tattha kāyikasucaritaṃ, vācasikasucaritañca sīlakkhandho, manosucarite anabhijjhā, abyāpādo ca samādhikkhandho, sammādiṭṭhi paññākkhandho. Sīlakkhandho samādhikkhandhassa padaṭṭhānaṃ, samādhikkhandho paññākkhandhassa padaṭṭhānaṃ. Sīlakkhandho, samādhikkhandho ca samathassa padaṭṭhānaṃ, paññākkhandho vipassanāya padaṭṭhānaṃ. Samatho rāgavirāgacetovimuttiyā padaṭṭhānaṃ, vipassanā avijjāvirāgapaññāvimuttiyā padaṭṭhānanti evamādi padaṭṭhānasamāropano. Rāgavirāgā cetovimutti sekkhaphalaṃ, avijjāvirāgā paññāvimutti asekkhaphalaṃ, idaṃ vevacanaṃ. Rāgavirāgā cetovimutti anāgāmiphalaṃ, avijjāvirāgā paññāvimutti aggaphalaṃ arahattaṃ, idaṃ vevacanaṃ. Rāgavirāgā cetovimutti kāmadhātusamatikkamanaṃ, avijjāvirāgā cetovimutti tedhātusamatikkamanaṃ, idaṃ vevacanaṃ. Paññindriyaṃ, paññābalaṃ, adhipaññāsikkhā, paññākkhandhoti evamādi vevacananti evamādi vevacanasamāropano. Kāye kāyānupassino viharato cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, catūsu satipaṭṭhānesu bhāviyamānesu cattāro sammappadhānā bhāvanāpāripūriṃ gacchanti, catūsu sammappadhānesu bhāviyamānesu cattāro iddhipādā bhāvanāpāripūriṃ gacchantīti evamādi bhāvanāsamāropano. Kāye kāyānupassī viharanto asubhe ‘‘subha’’nti vipallāsaṃ pajahati, kabaḷīkāro cassa āhāro pariññaṃ gacchati, kāmupādānena ca anupādāno bhavati, kāmayogena ca visaṃyutto bhavati, abhijjhākāyaganthena ca vippayujjati, kāmāsavena ca anāsavo bhavati, kāmoghañca uttiṇṇo bhavati, rāgasallena ca visallo bhavati, rūpūpikā cassa viññāṇaṭṭhiti pariññaṃ gacchati , rūpadhātuyaṃ cassa rāgo pahīno bhavati, na ca chandāgatiṃ gacchati, vedanāsūti evamādi pahānasamāropanoti evamādi samāropano hāro niyuttoti.

Iti sattibalānurūpā racitā.

Soḷasahāraniddesavibhāvanā niṭṭhitā.

Nayaniddesavibhāvanā



我来为您直译这段巴利文：
16.
"诸法为何根，及牟尼说一义者，
彼等应归结，此为归结行。"
已说偈。此中戒等诸法为何根即为定等之根，彼戒等诸法以注释差别应归结为彼定等之足处，及贪离贪心解脱有学果超越欲界等词被佛牟尼开示为一义即同义者，彼贪...乃至...超越等词应以互为同义语性归结，此注释差别名为归结行，是义连结。
此中说明三蕴以异门圆满，及修圆满以应断之断而有，故示现四种归结即足处归结、同义语归结、修归结、断归结。
此中身善行与语善行为戒蕴，意善行中无贪与无恚为定蕴，正见为慧蕴。戒蕴为定蕴之足处，定蕴为慧蕴之足处。戒蕴与定蕴为止之足处，慧蕴为观之足处。止为贪离贪心解脱之足处，观为无明离贪慧解脱之足处，如是等为足处归结。贪离贪心解脱为有学果，无明离贪慧解脱为无学果，此为同义语。贪离贪心解脱为不还果，无明离贪慧解脱为最上果阿罗汉，此为同义语。贪离贪心解脱为超越欲界，无明离贪心解脱为超越三界，此为同义语。慧根、慧力、增上慧学、慧蕴如是等同义语，如是等为同义语归结。住于身观身者四念处至修圆满，四念处修时四正勤至修圆满，四正勤修时四神足至修圆满，如是等为修归结。住于身观身者断不净中"净"颠倒，其段食至遍知，不执取欲取，离欲轭，离贪身系，无欲漏，渡欲暴流，离贪箭，其色所住识至遍知，其色界贪断，不行欲趣，于受等如是等为断归结，如是等归结行已配。
如是依能力所造。
十六行解说显明竟。
道理解说显明

17. Hāraniddesā niddiṭṭhā, amhehi ca ñātā, ‘‘katame nayaniddesā’’ti pucchitabbattā ‘‘taṇhañcā’’tiādi vuttaṃ. Atha vā evaṃ uddesakkameneva hāre niddisitvā idāni naye niddisituṃ ‘‘taṇhañcā’’tiādi vuttaṃ. Tattha yo saṃvaṇṇanāviseso sutte āgataṃ taṇhañca avijjañca atthato niddhāraṇavasena gahitaṃ taṇhañca avijjañca saṃkilesapakkhaṃ neti, sutte āgatena samathena, sutte āgatāya vipassanāya atthato niddhāraṇavasena vā gahitena samathena, gahitāya vipassanāya vodānapakkhaṃ neti, nayanto ca saccehi yojetvā neti, ayaṃ saṃvaṇṇanāviseso so nandiyāvaṭṭo nayo nāmāti atthayojanā.

Ettha ca atthanayassa bhūmi, saṃvaṇṇanā ca gāthāyaṃ ‘‘nayo’’ti vuttā, tasmā ‘‘saṃvaṇṇanāviseso’’ti vuttaṃ. Na hi atthanayo saṃvaṇṇanā, catusaccapaṭivedhassa anurūpo pubbabhāge anugāhaṇanayo atthanayova. Tassa pana atthanayassa yā saṃvaṇṇanā ugghaṭitaññuādīnaṃ vasena taṇhādimukhena nayabhūmiracanā pavattā, tassa saṃvaṇṇanāva nayavohāro katoti vitthārato hārasampāte (netti. 78-79) āgamissati.

Nandiyāvaṭṭanayaniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo tipukkhalanayaniddeso’’ti pucchitabbattā –

18.

‘‘Yo akusale samūlehi, neti kusale ca kusalamūlehi.

Bhūtaṃ tathaṃ avitathaṃ, tipukkhalaṃ taṃ nayaṃ āhū’’ti. –

Gāthā vuttā. Tattha yo saṃvaṇṇanāviseso akusale samūlehi attano akusalassa tīhi lobhādīhi mūlehi saṃkilesapakkhaṃ neti, kusale ca kusalamūlehi tīhi alobhādīhi vodānapakkhaṃ neti, nayanto ca bhūtaṃ kusalākusalaṃ neti, na abhūtaṃ māyāmarīciādayo viya, tathaṃ kusalākusalaṃ neti, na ghaṭādayo viya sammutisaccamattaṃ, avitathaṃ kusalākusalaṃ neti, na vitathaṃ. Kusalākusalānaṃ sabhāvato vijjamānattā bhūtā paramatthasaccattā tathā, akusalassa iṭṭhavipākatābhāvato, kusalassa ca aniṭṭhavipākatābhāvato vipāke sati avisaṃvādakattā avitathā bhavanti, kusalākusalā hi etesaṃ tiṇṇaṃ ‘‘bhūtaṃ, tathaṃ, avitatha’’nti padānaṃ kusalākusalavisesanatā daṭṭhabbā.

Atha vā akusalamūlehi akusalāni, kusalamūlehi ca kusalāni nayanto ayaṃ nayo bhūtaṃ tathaṃ avitathaṃ neti cattāri saccāni niddhāretvā yojeti. Dukkhādīni hi bādhakādibhāvato aññathābhāvābhāvena bhūtāni, saccasabhāvattā tathāni, avisaṃvādanato avitathāni. Vuttañhetaṃ bhagavatā – ‘‘cattārimāni, bhikkhave, tathāni avitathāni anaññathānī’’ti saṃ. ni. 5.1090; paṭi. ma. 2.8). Akusalādisuttatthassa catusaccayojanamukhena nayanalakkhaṇaṃ taṃ saṃvaṇṇanāvisesaṃ tipukkhalaṃ nayanti āhūti atthayojanā.

Tattha tīhi hetūhi pukkhalo sobhanoti tipukkhalo akusalādiko atthanayo saṃvaṇṇanāvisesoti ṭhānūpacārato tipukkhalanayo nāmāti. Vitthāro pana hārasampāte (netti. 87-88) āgamissati.

Tipukkhalanayaniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo sīhavikkīḷitanayaniddeso’’ti pucchitabbattā –



我来为您直译这段巴利文：
17.
行解说已解说，我等亦已知，应问"何等为道理解说"故，说"爱及"等。或者如是以列举次第解说诸行已，今为解说诸道理而说"爱及"等。此中何种注释差别引导经中所来爱及无明，以义确定方式所取爱及无明染污分，以经中所来止，经中所来观，或以义确定方式所取止，所取观引导清净分，引导时以诸谛相应而引导，此注释差别名为彼转起道理，是义连结。
此中义道理之地与注释于偈中说为"道理"，故说"注释差别"。因义道理非注释，随顺通达四谛前分摄受道理唯义道理。然彼义道理之注释以利根等方式以爱等门安立道理地转起，彼注释说为道理，详细将于行会合中来。
转起道理解说已解说，我等亦已知，应问"何为三莲道理解说"故：
18.
"以诸根引不善，及以善根引善，
真实如无虚，说彼为三莲道理。"
已说偈。此中何种注释差别以诸根即以自三贪等根引导不善染污分，及以善根即以三无贪等引导清净分，引导时引导真实善不善，非不真实如幻如阳焰等，引导如实善不善，非如瓶等唯世俗谛，引导无虚善不善，非虚妄。因善不善自性存在故真实，胜义谛性故如实，因不善无可意异熟性，善无不可意异熟性，异熟时无欺诳性故无虚，应见善不善为此等三"真实、如实、无虚"词之善不善差别。
或者以不善根引导不善，以善根引导善，此道理引导真实如实无虚，确定四谛而相应。因苦等以障碍等性故无异性故真实，谛自性故如实，无欺诳故无虚。因世尊说此："诸比丘，此四真实、无虚、无异。"不善等经义以四谛相应门引导为相之彼注释差别说为三莲道理，是义连结。
此中以三因庄严为三莲，不善等义道理注释差别，以处转变故名为三莲道理。然详细将于行会合中来。
三莲道理解说已解说，我等亦已知，应问"何为师子游戏道理解说"故：

19.

‘‘Yo neti vipallāsehi, kilese indriyehi saddhamme.

Etaṃ nayaṃ nayavidū, sīhavikkīḷitaṃ āhū’’ti. –

Gāthā vuttā. Tattha yo saṃvaṇṇanāviseso sutte vuttehi vipallāsehi kilese saṃkilesapakkhaṃ neti, sutte vuttehi indriyehi saddhamme vodānapakkhaṃ neti, etaṃ saṃvaṇṇanāvisesaṃ nayavidū saddhammanayakovidā, atthanayakusalā eva vā sīhavikkīḷitaṃ nayanti āhūti atthayojanā.

Tattha vipallāsehīti asubhe subhaṃ, dukkhe sukhaṃ, anicce niccaṃ, anattani attāti catūhi vipallāsehi. Indriyehīti saddhādīhi indriyehi. Saddhammeti paṭipattipaṭivedhasaddhamme. Sesamettha vuttanayameva. Vitthāro pana hārasampāte (netti. 86-87) āgamissatīti.

Sīhavikkīḷitanayaniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo disālocananayaniddeso’’ti pucchitabbattā –

20.

‘‘Veyyākaraṇesu hi ye, kusalākusalā tahiṃ tahiṃ vuttā.

Manasā volokayate, taṃ khu disālocanaṃ āhū’’ti. –

Gāthā vuttā. ‘‘Sīhalocanaṃ āhū’’ti pāṭho likhito, so pana na therassa pāṭhoti daṭṭhabbo bhinnalakkhaṇattā. Tattha tahiṃ tahiṃ veyyākaraṇesu ye kusalākusalā nayassa disābhūtā dhammā vuttā, te kusalākusale nayassa disābhūtadhamme abahi abbhantaraṃ citte eva yaṃ olokanaṃ karoti, taṃ olokanaṃ khu olokanaṃ eva disālocananti āhūti atthayojanā.

Tattha veyyākaraṇesūti tassa tassa atthanayassa yojanatthaṃ katesu suttassa atthavissajjanesu. Kusalāti vodāniyā. Akusalāti saṃkilesikā. Vuttāti suttato niddhāretvā kathitā. Olokayateti te kusalādidhamme citteneva ‘‘ayaṃ paṭhamā disā, ayaṃ dutiyā disā’’tiādinā tassa tassa nayassa disābhāvena upaparikkhati, vicāretīti attho. Khūti avadhāraṇatthe nipāto, tena disālocananayo koci atthaviseso na hotīti dassetīti.

21. Disālocananayaniddeso niddiṭṭho. Amhehi ca ñāto. ‘‘Katamo aṅkusanayaniddeso’’ti pucchitabbattā ‘‘oloketvā’’tiādigāthā vuttā. Tattha taṃtaṃnayadisābhūte sabbe kusalākusale disālocanena oloketvā ukkhipiya suttato uddharitvā yaṃ samāneti yaṃ samānayanaṃ karoti, ayaṃ samānayanasaṅkhāto nayo aṅkuso nayo nāmāti atthayojanā.

Ettha ca aṅkuso nāma hatthīnaṃ icchitaṭṭhānaṃ ānayanakāraṇabhūto vajirādimayo tikkhaggo ujuvaṅkabhūto dabbasambhāraviseso, ayampi nayo aṅkuso viyāti atthena aṅkuso. Etena hi nayena icchitaṃ suttatthaṃ nayatīti. Mukhyato pana aṅke vijjhanaṭṭhāne uddhaṭo asati anto pavisatīti aṅkuso. Aṅkasaddūpapadaupubbaasadhātu apaccayoti. Ayampi nayo kocipi atthaviseso na hotīti.

Soḷasa hāraniddesā ceva pañca nayaniddesā ca ācariyena niddiṭṭhā. Amhehi ca ñātā, ‘‘saṃvaṇṇetabbasutte kiṃ soḷasa hārā paṭhamaṃ yojetabbā, udāhu nayā’’ti pucchitabbattā –



我来为您直译这段巴利文：
19.
"以诸颠倒引烦恼，以诸根引正法，
此道理诸知道理者，说为师子游戏。"
已说偈。此中何种注释差别以经中所说诸颠倒引导烦恼染污分，以经中所说诸根引导正法清净分，诸知道理者即正法道理通达者，或即义道理善巧者说此注释差别为师子游戏道理，是义连结。
此中"以诸颠倒"即以不净中净、苦中乐、无常中常、无我中我四种颠倒。"以诸根"即以信等诸根。"于正法"即于行证正法。此中余如已说方式。然详细将于行会合中来。
师子游戏道理解说已解说，我等亦已知，应问"何为观方道理解说"故：
20.
"于诸解释中，善不善于彼彼所说，
以意观察，说彼为观方。"
已说偈。写作"说为师子观察"，然应知彼非长老所诵，因相不符。此中于彼彼解释中所说善不善为道理之方位诸法，对彼等善不善道理方位诸法非外而内唯于心中作何观察，说彼观察即观察为观方，是义连结。
此中"于诸解释"即为连结彼彼义道理所作经义解答。"善"即清净。"不善"即染污。"所说"即从经中确定而说。"观察"即以心观察彼等善等诸法"此为第一方位，此为第二方位"等以彼彼道理方位性，意即考察、思惟。"即"为限定义不变词，由此显示观方道理非某义差别。
21.观方道理解说已解说，我等亦已知，应问"何为钩道理解说"故说"观已"等偈。此中以观方观察一切善不善为彼彼道理方位已，举起即从经中引出，作何引导即作何引导，此引导称为道理名为钩道理，是义连结。
此中钩即为象引导至所欲处因的金刚等所成锐端直弯特殊器具，此道理如钩故以义为钩。因以此道理引导所欲经义故。然主要钩即于肩上引出无内入，钩字根上语词是前缀为钩词根阿音。此道理亦非某义差别。
十六行解说及五道理解说已为师所解说，我等亦已知，应问"于应注释经中是否应先配合十六行，还是道理"故：

22.

‘‘Soḷasa hārā paṭhamaṃ, disālocanato disā viloketvā.

Saṅkhipiya aṅkusena hi, nayehi tihi niddise sutta’’nti. –

Gāthamāha. Aṭṭhakathāyaṃ pana ‘‘evaṃ hāre, naye ca niddisitvā idāni nesaṃ yojanakkamaṃ dassento ‘soḷasa hārā paṭhama’ntiādimāhā’’ti (netti. aṭṭha. 22) vuttaṃ. Tattha soḷasa hārā byañjanapariyeṭṭhibhāvato saṃvaṇṇetabbasutte saṃvaṇṇanābhāvena paṭhamaṃ yojetabbā, yojentena niddiṭṭhā hārānukkameneva yojetabbā, na uppaṭipāṭiyā. Hārasaṃvaṇṇanānukkamena saṃvaṇṇetabbaṃ paṭhamaṃ saṃvaṇṇetvā pacchā disālocanena oloketvā aṅkusanayena netvā tīhi atthanayehi niddiseti adhippāyo.

Iti sattibalānurūpā racitā

Nayaniddesavibhāvanā niṭṭhitā.

Dvādasapadavibhāvanā

Nettivisayaṃ sāsanavarasaṅkhātaṃ saṃvaṇṇetabbasuttaṃ yesaṃ byañjanapadānaṃ, atthapadānañca vasena ‘‘dvādasa padāni sutta’’nti saṅgahavāre vuttaṃ, ‘‘katamāni tānī’’ti pucchitabbattā sarūpato niddisituṃ –

23.

‘‘Akkharaṃ padaṃ byañjanaṃ, nirutti tatheva niddeso.

Ākārachaṭṭhavacanaṃ, ettāva byañjanaṃ sabbaṃ.

24.

Saṅkāsanā pakāsanā, vivaraṇā vibhajanuttānīkammapaññatti.

Etehi chahi padehi, attho kammañca niddiṭṭha’’nti. –

Gāthādvayaṃ vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘idāni yesaṃ byañjanapadānaṃ, atthapadānañca vasena ‘dvādasa padāni ‘sutta’nti vuttaṃ, tāni padāni niddisituṃ ‘akkharapada’ntiādimāhā’’ti (netti. aṭṭha. 23) vuttaṃ.

Tattha kenaṭṭhena akkharanti? Akkharaṭṭhena asañcaraṇaṭṭhena. Akārādivaṇṇo hi akārādito ikārādipariyāyaṃ nakkharati, na sañcarati, na saṅkamati. Tenāha aṭṭhakathāyaṃ ‘‘apariyosite pade vaṇṇo akkharaṃ pariyāyavasena akkharaṇato asañcaraṇato’’ti (netti. aṭṭha. 23). Apariyosite padeti ca vibhatyantabhāvaṃ appatte dviticatukkharavantesu padesu ekadvitikkharamatteyeva akkharaṃ nāma, pariyosite padaṃyeva, na akkharanti adhippāyo. Padaṃ pana pavesanato atthavasena pariyāyaṃ sañcarantaṃ viya hoti, na evaṃ akārādivaṇṇo avevacanattā. ‘‘Mā evaṃ maññasī’’tiādīsu vā ekakkharapadā mā-kārādi akkharaṃ nāma, vibhatyantaṃ padaṃ pana padameva hoti.

Pajjati attho etenāti padaṃ. Taṃ nāmākhyātopasagganipātappabhedena catubbidhaṃ. Tattha dabbapadhānaṃ ‘‘phasso vedanā citta’’nti evamādikaṃ nāmapadaṃ. Tattha hi dabbamāvibhūtarūpaṃ, kiriyā anāvibhūtarūpā. Kiriyāpadhānaṃ ‘‘phusati vedayati vijānātī’’ti evamādikaṃ ākhyātapadaṃ nāma. Tattha hi phusanādikiriyā āvibhūtarūpā, dabbamanāvibhūtarūpaṃ. Kiriyāvisesabodhahetubhūtaṃ pa-upa-itievamādikaṃ upasaggapadaṃ nāma. ‘‘Cirappavāsiṃ (dha. pa. 219) upavuttha’’nti (a. ni. 

我来为您直译这段巴利文：
22.
"十六行先，从观方观察诸方，
以钩总摄已，以三道理解说经。"
说此偈。然于注释中说"如是解说诸行与诸道理已，今为显示彼等配合次第而说'十六行先'等。"此中十六行因为语言探求性故，于应注释经中以注释性先应配合，配合时应依所说行次第配合，不应颠倒。依行注释次第先注释应注释已，后以观方观察，以钩道理引导，以三义道理解说，是意趣。
如是依能力所造。
道理解说显明竟。
十二句显明
对此方法领域即称为胜教的应注释经，以何等语言句与义句而于摄颂中说"十二句为经"，应问"彼等为何"故，为从自性解说：
23.
"字、句、语言、训词、如是解说，
行相为第六语，至此一切语言。
24.
显示、开显、开解、分别、显明、施设，
以此六句，义与业已解说。"
说此二偈。然于注释中说"今为解说以何等语言句与义句而说'十二句为经'，彼等诸句而说'字句'等。"
此中以何义为字？以字义即不迁移义。因阿等音从阿等不至伊等变换，不迁移，不转移。故于注释中说"未完成句中音为字，因次第不字故不迁移故。" "未完成句中"即于未达语尾变化的二三四字尾句中仅一二三字量为字，完成则唯句，非字，是意趣。然句因趣入以义次第似乎迁移，阿等音不如是因无同义语故。或于"不应如是认为"等中，"不"等一字词的"不"字等音名为字，而语尾变化句则唯为句。
由此了知义故为句。彼以名、动词、接头词、不变词差别为四种。此中以实体为主的"触、受、心"等如是为名句。因此中实体为显明相，作用为不显明相。以作用为主的"触、受、识知"等如是名为动词句。因此中触等作用为显明相，实体为不显明相。为作用差别知因的"前、近、如是"等如是名为接头词句。"久住离"、"住近"等

3.71; su. ni. 405) evamādīsu hi pa-upādisaddā vasanādikiriyāya viyogādivisiṭṭhataṃ dīpenti. Vacanattho pana nāmapadaākhyātapadadvayaṃ upagantvā tassa padadvayassa atthaṃ sajjantīti upasaggāti daṭṭhabbo. Kiriyāya ceva dabbassa ca sarūpavisesapakāsanahetubhūtaṃ ‘‘evaṃ, itī’’ti evamādikaṃ nipātapadaṃ assapi saṃvaṇṇanāyapi icchitattā, akkharena pana kathaṃ gahitoti ce? Akkharehi suyyamānehi suṇantānaṃ visesavidhānassa katattā padapariyosāne padatthasampaṭipatti hoti. Tasmā akkharenapi atthākāro gahitovāti veditabbo. Tena vuttaṃ – ‘‘akkharehi saṅkāseti, padehi pakāseti, akkharehi ca padehi ca ugghaṭetī’’ti (netti. 9) ca.

Vivaraṇā vitthāraṇā. Vibhajanā ca uttānīkammañca paññatti ca vibhajanuttānīkammapaññattīti samāhāre ayaṃ dvandasamāso. Tattha vibhāgakaraṇaṃ vibhajanaṃ nāma. Byañjanākārehi yo atthākāro niddisiyamāno, so atthākāro vivaraṇavibhajanāti dvīhi atthapadehi niddisito. Pākaṭakaraṇaṃ uttānīkammaṃ nāma. Pakārehi ñāpanaṃ paññatti. Niruttiniddesasaṅkhātehi byañjanapadehi pakāsiyamāno yo atthākāro atthi, so atthākāro uttānīkammapaññattīhi paṭiniddisito. Etehi saṅkāsanādīhi chahi atthapadehi attho suttattho gahito, kammañca ugghaṭanādikammañca niddiṭṭhanti attho. Yena suttatthena ugghaṭitaññuno cittasantānassa sambodhanakiriyāsaṅkhātassa ugghaṭanakammassa nibbatti bhave, so suttattho saṅkāsanāpakāsanākāro hoti. Yena suttatthena vipañcitaññuno cittasantānassa bodhanakiriyāsaṅkhātassa vipañcanakammassa nibbatti, so suttattho vivaraṇāvibhajanākāro hoti. Yena suttatthena neyyassa cittasantānassa pabodhanakiriyāsaṅkhātassa nayakammassa nibbatti, so suttattho uttānīkammapaññattākāro hotīti daṭṭhabbo. Tenāha aṭṭhakathācariyo ‘‘suttatthena hi desanāya pavattiyamānena ugghaṭitaññuādiveneyyānaṃ cittasantānassa pabodhanakiriyānibbatti, so ca suttattho saṅkāsanādiākāro’’ti (netti. aṭṭha. 24).

‘‘Yathāvuttehi tīhi atthanayehi ceva chahi atthapadehi ca ayuttopi attho kiṃ koci atthi, udāhu sabbo attho yutto evā’’ti pucchitabbattā –

25.

‘‘Tīṇi ca nayā anūnā, atthassa ca chappadāni gaṇitāni.

Navahi padehi bhagavato, vacanassattho samāyutto’’ti. –

Gāthamāha. Tattha tīṇīti liṅgavipallāsaniddeso, tayoti pana pakatiliṅganiddeso vattabbo. Gaṇitā anūnā tayo atthassa nayā ca gaṇitāni anūnāni cha atthassa padāni ca niddiṭṭhāni, niddiṭṭhehi ca atthapadehi bhagavato vacanassa sabbo attho samāyuttova ayutto koci attho natthīti yojanā kātabbā. Atthassāti suttatthassa. Nayāti nettiatthanayā. Padānīti nettiatthapadāni.



我来为您直译这段巴利文：
因于此等中，前近等词显示住等作用的离合等差别。然语义应知接头词为趋近名句动词句二者，结合彼二句之义。为作用及实体自性差别显示因的"如是、这样"等如是为不变词句，因欲求对此及其注释，然问以字如何摄取？由所闻诸字对闻者作差别规定故，于句终有句义通达。故应知以字亦摄取义相。故说"以诸字显示,以诸句开显,以诸字及诸句揭示"。
开解即广解。分别与显明及施设为分别显明施设,此为聚合双重复合词。此中作分别名为分别。以诸语言相而解说的义相,彼义相以开解分别二义句解说。作明显名为显明。以诸方式令知为施设。以训词解说称为语言句而开显的义相有,彼义相以显明施设对应解说。以此等显示等六义句摄取义即经义,及解说业即揭示等业,是义。由何经义生起利根者相续心的觉悟作用称为揭示业,彼经义为显示开显相。由何经义生起中根者相续心的觉悟作用称为开解业,彼经义为开解分别相。由何经义生起钝根者相续心的觉悟作用称为引导业,彼经义为显明施设相,应如是见。故注释师说"因以经义而转起说时,生起利根等所化者相续心的觉悟作用,彼经义为显示等相"。
应问"如所说三义道理及六义句,有何不相应义,还是一切义皆相应"故：
25.
"三道理无减,及义之六句已数,
以九句世尊,语义已相应。"
说此偈。此中"三"为性别变异解说,然应说"三"为本性别解说。已数无减三义道理及已数无减六义句已解说,及以所说义句世尊语一切义已相应,无不相应义,应如是作连结。"之义"即经义。"道理"即方法义道理。"句"即方法义句。

26. Ye hārādayo niddiṭṭhā, te hārādayo sampiṇḍetvā nettippakaraṇassa padatthe sukhaggahaṇatthaṃ gaṇanavasena paricchinditvā dassento ‘‘atthassā’’tiādimāha. Tattha atthassa samūhassa avayavabhūtāni navabhedāni atthapadāni suttabyañjanassa atthassa pariyeṭṭhisaṅkhātāya saṃvaṇṇanāya gaṇanato catuvīsati byañjanapadāni honti, atthapadabyañjanapadabhūtaṃ ubhayaṃ saṅkhepayato sampiṇḍayato tettiṃsā tettiṃsavidhā ettikā tettiṃsavidhāva nettīti yojanā.

Tattha navappadānīti tayo atthanayā, cha atthapadāni ca. Catubbīsāti soḷasa hārā, cha byañjanapadāni, dve disālocananayaaṅkusanayā cāti evaṃ tettiṃsavidhā ca netti nāma, ito vinimutto añño koci nettipadattho natthīti attho daṭṭhabbo.

‘‘Evaṃ tettiṃsapadatthāya nettiyā hāranayānaṃ katamo desanāhāravicayahāro’’tiādi desanākkameneva siddho, evaṃ siddhe satipi ‘‘soḷasa hārā paṭhama’’nti ārambho ‘‘sabbepime hārā ceva nayā ca iminā dassitakkameneva saṃvaṇṇetabbesu suttesu saṃvaṇṇanāvasena yojetabbā, na uppaṭipāṭiyā’’ti imamatthaṃ dīpeti. Dīpanavacanasavanānusārena ñāpeti, tasmā evaṃ kamo dassito, assādādīnavanissaraṇāni dhammadesanāya nissayāni, phalañca dhammadesanāya phalaṃ, upāyo ca dhammadesanāya upāyo, āṇatti ca dhammadesanāya sarīraṃ. Desanāhārassa tāsaṃ assādādīnavanissaraṇaphalupāyāṇattīnaṃ vibhāvanasabhāvattā.

Niddhāraṇena vināpi pakatiyā sabbasaṃvaṇṇetabbasuttesu anarūpāti suviññeyyattā, saṃvaṇṇanāvisesānaṃ vicayahārādīnaṃ nissayabhāvato ca paṭhamaṃ desanāhāro dassito.

Padapucchāvissajjanāpucchāpadānugītīhi saddhiṃ desanāhārapadatthānaṃ assādādīnaṃ pavicayabhāvato desanāhārānantaraṃ vicayo hāro.

Vicayahārena pavicitānaṃ atthānaṃ yuttāyuttivicāraṇabhāvato vicayahārānantaraṃ yutti hāro.

Padaṭṭhānahārassa yuttāyuttānaṃyeva atthānaṃ upapattianurūpaṃ kāraṇaparamparāya niddhāraṇattā yuttihārānantaraṃ padaṭṭhānahāro.

Yuttāyuttānaṃ kāraṇaparamparāya pariggahitasabhāvānaṃyeva ca dhammānaṃ avuttānampi samānalakkhaṇatāya gahaṇalakkhaṇattāya padaṭṭhānahārānantaraṃ lakkhaṇahāro.

Lakkhaṇahārena atthato suttantarato niddhāritānampi dhammānaṃ nibbacanādīni vattabbāni, na sutte sarūpato āgatadhammānaṃyevāti dassanatthaṃ lakkhaṇahārānantaraṃ catubyūho hāro. Evañhi niravasesato atthāvabodho hoti.

Catubyūhena hārena vuttehi nibbacanādhippāyanidānehi saddhiṃ sutte padatthānaṃ suttantarasaṃsandanasaṅkhāte pubbāparavicāre dassite tesaṃ suttapadatthānaṃ sabhāgavisabhāgadhammantarāvaṭṭanaṃ sukhena sakkā dassetunti catubyūhahārānantaraṃ āvaṭṭo hāro. Suttantarasaṃsandanassa hi sabhāgavisabhāgadhammantarāvaṭṭanayassa upāyabhāvato ‘‘ārambhatha nikkamathā’’tiādigāthāya (saṃ. ni. 


 这是一段巴利语复注的内容，我尝试翻译如下：

"为了便于理解《导论》的词义，将前述的方法等综合起来，通过计数来限定，因此说'义的'等。其中，作为义的总集的组成部分的九种义支，以及在解释经文字句义理时所计数的二十四种文句支，当把这两种义支和文句支简要合计时，就是三十三种，即《导论》的三十三种方法。

其中'九支'指三种义理和六种义支。'二十四'指十六种方法、六种文句支，以及方向观察法和钩索法两种，这样共三十三种称为导论，除此之外再没有其他导论的内容。

虽然'三十三种内容的导论中的方法和理趋中哪个是教说方法探究'等是按照教说顺序成立的，但即便如此，仍以'十六种方法为先'开始，这是为了表明'所有这些方法和理趋都应当按照所示顺序用于经文注释，不应颠倒'的意思。

根据这种显示言说的听闻，教法开示是基于味著、过患、出离等，而果是教法开示的结果，方便是教法开示的方便，教诫是教法开示的主体。这是因为教说方法具有显示这些味著、过患、出离、果、方便、教诫的本质。

即使不特别指出，在一般需要注释的经文中也很容易理解，而且因为是各种特殊注释如探究方法等的基础，所以首先显示教说方法。

因为它与词句询问、解答询问、随诵等一起，对教说方法内容如味著等进行探究，所以在教说方法之后是探究方法。

因为探究方法所探究的义理需要考察其合理与否，所以在探究方法之后是理趣方法。

因为立足点方法是对已确定合理与否的义理，按照生起的适当性来确定因果关系链，所以在理趣方法之后是立足点方法。

因为对已通过因果关系链确定本质的诸法，即使未说出的也因相同特征而领会，这种把握特征的性质，所以在立足点方法之后是特相方法。

虽然特相方法已从义理和经文中确定了诸法，但词源解释等还需要说明，而不仅限于经中明确出现的法，为了显示这点，所以在特相方法之后是四展方法。这样就能完全理解义理。

当四展方法通过词源解释、意趣和因缘等，显示经文中词义的前后考察即经文对照后，就容易显示这些经文词义的同分异分法类转变，所以在四展方法之后是转变方法。因为经文对照是同分异分法类转变的方便。"

1.185; netti. 29; peṭako. 38) ārambhananikkamanabuddhasāsanayogadhunanehi vīriyasamādhipaññindriyāni niddhāretvā tesu ārambhananikkamanabuddhasāsanayogadhunanesu ananuyogassa mūlaṃ pamādoti suttantare dassito pamādo āvaṭṭitoti.

Āvaṭṭena hārena sabhāgavisabhāgadhammāvaṭṭanena payojite sādhāraṇāsādhāraṇavasena saṃkilesavodānadhammānaṃ padaṭṭhānato ceva bhūmito ca vibhāgo sakkā sukhena yojetunti āvaṭṭahārānantaraṃ vibhatti hāro.

Vibhattihārena saṃkilesavodānadhammānaṃ vibhāge kate saṃvaṇṇetabbasutte āgatā dhammā akasirena paṭipakkhato parivattetuṃ sakkāti vibhattihārānantaraṃ parivattanahāro. Vibhattihārena hi ‘‘sammādiṭṭhissa purisapuggalassa micchādiṭṭhi nijjiṇṇā hotī’’ti (netti. 35) paṭivibhattasabhāve eva dhamme parivattanahāravibhaṅge udāharīyissati.

Parivattanahārena paṭipakkhato parivattitāpi dhammā pariyāyavacanehi bodhetabbā, na saṃvaṇṇetabbasutte āgatadhammāyevāti dassanatthaṃ parivattanahārānantaraṃ vevacanahāro.

Vevacanahārena pariyāyato pakāsitānaṃ dhammānaṃ pabhedato paññattivasena vibhajanaṃ sukhena sakkā ñātunti vevacanahārānantaraṃ paññatti hāro.

Paññattihārena pabhavapariññādipaññattivibhāgamukhena paṭiccasamuppādasaccādidhammavibhāge kate sutte āgatadhammānaṃ paṭiccasamuppādādimukhena avataraṇaṃ sakkā dassetunti paññattihārānantaraṃ otaraṇo hāro.

Otaraṇena hārena dhātāyatanādīsu otāritānaṃ saṃvaṇṇetabbasutte padatthānaṃ pucchārambhasodhanaṃ sakkā sukhena sampādetunti otaraṇahārānantaraṃ sodhano hāro.

Sodhanena hārena saṃvaṇṇetabbasutte padapadatthesu visodhitesu tattha tattha ekattatāya vā vemattatāya vā labbhamānasāmaññavisesabhāvo sukaro hotīti dassetuṃ sodhanahārānantaraṃ adhiṭṭhāno hāro.

Sāmaññavisesabhūtesu sādhāraṇāsādhāraṇesu dhammesu adhiṭṭhānena hārena paveditesu parikkhārasaṅkhātassa sādhāraṇāsādhāraṇarūpassa paccayaheturāsissa pabhedo suviññeyyoti adhiṭṭhānahārānantaraṃ parikkhāro hāro.

Asādhāraṇe, sādhāraṇe ca kāraṇe parikkhārena hārena dassite tassa attano phalesu kāraṇākāro, tesaṃ hetuphalānaṃ pabhedato desanākāro, bhāvetabbapahātabbadhammānaṃ bhāvanāpahānāni ca niddhāretvā vuccamānāni sammā saṃvaṇṇetabbasuttassa atthaṃ tathattāvabodhāya saṃvattantīti parikkhārahārānantaraṃ samāropano hāro dassito hoti. Idaṃ hārānaṃ dassanānukkamakāraṇaṃ daṭṭhabbaṃ.


我来为您直译这段巴利文：
在"精进吧!奋进吧!"等偈中,通过精进、奋进、修习佛教、摇动而确定精进、定、慧根,于彼等精进、奋进、修习佛教、摇动中,放逸为不修习之根,故在另一经中显示的放逸被转起。
以转起行显示同分异分法转起后,容易依共不共方式配合染净诸法从足处及地的分别,故转起行之后为分别行。
以分别行作染净诸法分别已,容易从对立面转换应注释经中所来诸法,故分别行之后为转换行。因以分别行将在转换行分别中举例"正见补特伽罗之邪见已被断"等已分别自性诸法。
以转换行从对立面转换的诸法亦应以异语词令知,非仅应注释经中所来诸法,为显示此义故转换行之后为同义语行。
以同义语行从异门显示诸法后,容易从差别以施设方式了知分别,故同义语行之后为施设行。
以施设行通过生起遍知等施设分别门作缘起谛等法分别已,容易显示经中所来诸法以缘起等门趣入,故施设行之后为趣入行。
以趣入行令趣入界处等中应注释经中句义后,容易成就问题开始净化,故趣入行之后为净化行。
以净化行净化应注释经中句句义已,易显示彼处彼处以一性或异性所得共相别相性,故净化行之后为确立行。
以确立行宣说共不共诸法中的共相别相已,称为资具的共不共形态因缘聚之差别易了知,故确立行之后为资具行。
以资具行显示不共与共因后,其因在自果中之因相,彼等因果从差别之说相,及应修应断诸法之修断,确定而说正确趣向通达应注释经义之如实性,故资具行之后显示归结行。应如是见此诸行显示次第之因。


Uddeso ugghaṭitaññuno upakārāya saṃvattati yathā, evaṃ nandiyāvaṭṭanayo ugghaṭitaññuno upakārāya saṃvattati, tasmā paṭhamaṃ nandiyāvaṭṭanayo dassito. Niddeso vipañcitaññuno upakārāya saṃvattati yathā, evaṃ tipukkhalanayo vipañcitaññuno upakārāya saṃvattati, tasmā nandiyāvaṭṭanayānantaraṃ tipukkhalanayo. Paṭiniddeso neyyassa upakārāya saṃvattati yathā, evaṃ sīhavikkīḷitanayo neyyassa upakārāya saṃvattati . Tasmā tipukkhalānantaraṃ sīhavikkīḷitanayo dassitoti tiṇṇaṃ atthanayānaṃ dassanānukkamo veditabbo. Atthanayānaṃ disābhūtāya bhūmiyā āloketvā tesaṃ tassā disāya bhūmiyā samānayanaṃ hoti. Na hi sakkā anoloketvā samānetunti disālocananayaṃ dassetvā aṅkusanayo dassito. Potthakāruḷhāvachekā sabbāsu disāsu hatthigamanaṭṭhānaṃ oloketvā aṅkusena icchitaṭṭhānaṃ samānayanti. Keci acchekā anoloketvā vinayanti. Tesaṃ nayanamattameva, na samānayanaṃ. Evameva paṇḍitā suttatthaṃ vaṇṇentā manasāva oloketvāva nayā netabbāti daṭṭhabbā.

Samuṭṭhānasaṃvaṇṇanā adhippāyasaṃvaṇṇanā padatthasaṃvaṇṇanā vidhianuvādasaṃvaṇṇanā nigamanasaṃvaṇṇanāti vā, payojanasaṃvaṇṇanā piṇḍatthasaṃvaṇṇanā anusandhisaṃvaṇṇanā codanāsaṃvaṇṇanā parihārasaṃvaṇṇanāti vā, upogghāṭasaṃvaṇṇanā padaviggahasaṃvaṇṇanā padatthacālanasaṃvaṇṇanā paccupaṭṭhānasaṃvaṇṇanāti vā, tathā ekanāḷikākathā caturassakathā nisinnavattikākathāti vā āgatā.

Tattha samuṭṭhānaṃ nidānameva. Vidhianuvādo visesavacanameva. Upogghāṭo nidānameva. Cālanā codanāyeva. Paccupaṭṭhānaṃ parihārova.

Pāḷiṃ vatvā ekekapadassa atthakathanasaṅkhātā saṃvaṇṇanā ekanāḷikākathā nāma.

Paṭipakkhaṃ dassetvā paṭipakkhassa upamaṃ dassetvā sapakkhaṃ dassetvā sapakkhassa upamaṃ dassetvā kathanasaṅkhātā saṃvaṇṇanā caturassakathā nāma.

Visabhāgadhammavaseneva pariyosānaṃ gantvā puna sabhāgadhammavaseneva pariyosānagamanasaṅkhātā saṃvaṇṇanā nisinnavattikākathā nāma.

Tā sabbā saṃvaṇṇanāyopi desanāhārādīsu nettisaṃvaṇṇanāsu antogadhāyeva. Tenāha ‘‘yattakā hi suttassa saṃvaṇṇanāvisesā, sabbe te nettiupadesāyattā’’ti. Evaṃ ettāvatā etaparamatā daṭṭhabbā . Hetuphalabhūmiupanisāsabhāgavisabhāgalakkhaṇanayādayo pana aṭṭhakathāyaṃ (netti. aṭṭha. 4 dvādasapada) vitthārato vuttāti na vitthārayissāmīti.

Iti sattibalānurūpā racitā

Niddesavāraatthavibhāvanā niṭṭhitā.

4. Paṭiniddesavāraatthavibhāvanā

1. Desanāhāravibhaṅgavibhāvanā



我来为您直译这段巴利文：
如列举有益于利根者，如是转起道理有益于利根者，故先显示转起道理。如解说有益于中根者，如是三莲道理有益于中根者，故转起道理之后为三莲道理。如对应解说有益于钝根者，如是师子游戏道理有益于钝根者，故三莲之后显示师子游戏道理，应如是了知三义道理显示次第。观察为诸义道理之方位地后，彼等于彼方位地有引导。因不观察不能引导，故显示观方道理后显示钩道理。熟练的象师于一切方位观察象行处后以钩引导至所欲处。某些不熟练者不观察而引导。彼等唯引导，非引导至处。如是诸智者注释经义时应以意观察而后引导诸道理，应如是见。
或起源注释、意趣注释、句义注释、规则随说注释、结论注释，或目的注释、总义注释、关联注释、质问注释、解释注释，或引导注释、语词分析注释、句义推动注释、现起注释，或如是单管说、四方说、回环说等已来。
此中起源即因缘。规则随说即特殊语。引导即因缘。推动即质问。现起即解释。
说圣典后解说每一句义称为注释名为单管说。
显示对立面后，显示对立面之譬喻，显示同分后，显示同分之譬喻而说称为注释名为四方说。
唯以异分法而至结束后，复以同分法而至结束称为注释名为回环说。
彼等一切注释亦摄入于说法行等方法注释中。故说"凡经之注释差别，一切依止方法教导"。如是至此应见此为最上。然因果地近依共不共相道理等于注释中已广说故我们不广说。
如是依能力所造
解说分解说义显明竟。
4. 对应解说分义显明
1. 说法行分别显明

5. Evaṃ hārādayo sarūpato ācariyena uddesato uddiṭṭhā, niddesato ca niddiṭṭhā, amhehi ca ñātā, atha kasmā puna ‘‘tattha katamo desanāhāro’’tiādiko āraddhoti ce? Veneyyānaṃ tividhattā. Veneyyā hi atitikkhapañño nātitikkhapañño mandapaññoti tividhā honti. Tesañhi atitikkhapaññassānurūpaṃ hārādayo uddesato uddiṭṭhā, nātitikkhapaññassa anurūpaṃ niddesato niddiṭṭhā, idāni mandapaññassānurūpaṃ hārādayo vibhajitvā dassetuṃ ‘‘tattha katamo desanāhāro’’tiādiko vibhaṅgavāro āraddho. Aṭṭhakathāyaṃ pana ‘‘evaṃ hārādayosukhaggahaṇatthaṃ gāthābandhavasena sarūpato niddisitvā idāni tesu hāre tāva paṭiniddesavasena vibhajituṃ ‘tattha katamo desanāhāro’tiādi āraddha’’nti (netti. aṭṭha. 5) vuttaṃ.

Tattha ye hārādayo uddesaniddesesu niddiṭṭhā, tattha hārādīsu katamo desanāhāroti ce? Yā ‘‘assādādīnavatā’’tiādigāthā (netti. 4) vuttā, sā ayaṃ gāthā niddesavasena desanāhāro nāma, tassa ‘‘assādādīnavatā’’tiādi (netti. 4) niddesassa idāni mayā vuccamāno ‘‘ayaṃ desanāhāro kiṃ desayatī’’tiādiko vitthārasaṃvaṇṇanāviseso desanāhāravibhaṅgo nāmāti yojanā. ‘‘Ayaṃ desanāhāro kiṃ desayatī’’ti pucchitabbattā pucchaṃ ṭhapetvā ‘‘imaṃ desayatī’’ti niyametvā dassetuṃ ‘‘ayaṃ desanāhāro kiṃ desayati? Assādaṃ ādīnava’’ntiādi vuttaṃ. Tattha ayaṃ desanāhāro kiṃ desayatīti ce ? Assādaṃ desayati saṃvaṇṇeti vitthāreti, ādīnavaṃ desayati…pe… vitthāreti, nissaraṇaṃ desayati…pe… vitthāreti, phalaṃ desayati…pe… vitthāreti, upāyaṃ desayati…pe… vitthāreti, āṇattiṃ desayati saṃvaṇṇeti vitthāretīti yojano.

Ettha ca ‘‘ayaṃ desanāhāro’’ti saddo pubbāparāpekkhoti daṭṭhabbo. ‘‘‘Assādādīnavatā’tiādigāthāyaṃ (netti. 4) dassitā ime assādādayo kattha saṃvaṇṇetabbe pāḷidhamme āgatā’’ti pucchitabbattā ‘‘dhammaṃ vo, bhikkhave, desessāmī’’tiādi vuttaṃ. ‘‘‘Assādādīnavatā’tiādigāthāyaṃ (netti. 4) dassitā ime assādādayo kattha saṃvaṇṇetabbe pāḷidhamme āgatā’’ti pucchitabbattā ‘‘dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmī’’ti paṭiññātabbe pāḷidhamme saṃvaṇṇetabbe ye assādādayo āgatā, te ayaṃ desanāhāro desayatīti adhippāyo.

Tattha dhammasaddo pariyattisaccasamādhipaññāpakatipuññāpattiñeyyādīsu bahūsu atthesu pavatto, tathāpi idha pariyattidhammeyeva pavattoti daṭṭhabbo. Atthuddeso pana aṭṭhakathāyaṃ (netti. aṭṭha. 5) vutto, tasmā idha mayā na vutto. Vo-kāropi upayogakaraṇapadapūraṇasampadānatthesu dissati ca, tathāpi idha sampadānatthevāti daṭṭhabbo. Bhikkhanti yācanti sīlakkhandhādayo, paccaye vā kāyaviññattiyāti bhikkhū, saṃsāre bhayaṃ ikkhanti paccavekkhantīti vā bhikkhū. Bhikkhaveti te bhikkhū ālapati, kimatthāyāti attano mukhābhimukhaṃ katvā dhammassavane atiussāhane niyojetuṃ ālapatīti veditabbo.


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如是诸行相从本质由阿阇梨从列举处已列举，从解说处已解说，由我等已了知，今为何复又说"于此何为说法行"等开始呢？因学人有三种差别。学人实为有忍慧、非有忍慧、钝慧三种。对于有忍慧者相应诸行从列举处已列举，对于非有忍慧者不相应从解说处已解说，今为钝慧者相应诸行分别显示，故说"于此何为说法行"等分别处已开始。于注释中复说："如是诸行为易取故，以偈颂形式从本质已解说，今于彼等行中首先以对应解说方式分别，'于此何为说法行'等已开始。"
于此诸行于列举解说中已解说，于诸行中何为说法行？谓"味等过失"等偈已说，此偈以解说方式名为说法行，彼"味等过失"等解说今由我说"此说法行说何法"等广说注释差别名为说法行分别。"此说法行说何法"应被问故，置问后"说此"已限定显示："此说法行说何法？味、过失"等已说。于此说法行说何法？说味、赞叹、广说，说过失、广说，说出离、广说，说果、广说，说方便、广说，说教令、赞叹、广说。
于此"此说法行"之语应知为前后相依。"味等过失"等偈中已显示此味等在何处应赞叹圣典法，故说"诸比丘，我将说法"等。"味等过失"等偈中已显示此味等在何处应赞叹圣典法，故说"诸比丘，我将说法：初善、中善、终善，有义、有文，圆满、清净梵行我将显示"，应赞叹圣典法中所来味等，此说法行说之，是其意趣。
于此法之语在多种义中流转，谓学习、谛、定、慧、善业、应得等，然此处应知唯于学习法中流转。义解释于注释中已说，故此处我未说。"汝"之语于使用、作业、句子充满、与格等处可见，然此处应知唯于与格义。"比丘"谓乞求、戒蕴等，或于相续、身表业。或谓于轮回中见怖畏、观察。"诸比丘"谓呼唤彼等比丘，为何义？为使自面向开示，于法听闻生极欢喜而劝诱，应如是了知。


Dhammaṃ desessāmīti nāhaṃ issaratāya tumhe aññaṃ kiñci kāreyyāmi, dhammaṃyeva desessāmi, desento ca na aññesaṃ dhammaṃ sutvā sutamayañāṇānusārena desessāmi, anāvaraṇañāṇena sabbañeyyadhammesu paccakkhakāritāya idāni mayāyeva pavattiyamānaṃ dhammaṃ ahaṃ desessāmīti paṭijānāti. Ādimhi kalyāṇaṃ ādikalyāṇaṃ, ādi kalyāṇametassāti vā ādikalyāṇaṃ. Sesesupi eseva nayo. Ādikalyāṇādayo cettha atthakalyāṇādivasena vuttāti daṭṭhabbā. Tenāha – ‘‘sīlena ādikalyāṇaṃ, samādhinā majjhekalyāṇaṃ, paññāya pariyosānakalyāṇaṃ. Buddhasubuddhatāya vā ādikalyāṇaṃ, dhammasudhammatāya majjhekalyāṇaṃ, saṅghasuppaṭipattiyā pariyosānakalyāṇaṃ. Atha vā ugghaṭitaññuvinayanena ādikalyāṇaṃ, vipañcitaññuvinayanena majjhekalyāṇaṃ, neyyapuggalavinayanena pariyosānakalyāṇaṃ. Ayamevattho idhādhippeto’’ti (netti. aṭṭha. 5).

Arīyati ñāyatīti attho, ara-dhātuyā nippariyāyato ñāṇappadhāno ārammaṇikacittuppādo attho, ṭhānūpacārato atthassa ñātabbassa ārammaṇapaccayasatti attho, iti-saddena sāyeva satti parāmasīyati, ārammaṇapaccayasattisahito ārammaṇapaccayasaṅkhāto ñātabbo attho ta-paccayassa atthoti dhātupaccayānaṃ atthaviseso daṭṭhabbo. Asati bhavatīti vā attho, saha atthena yo dhammo vattatīti so dhammo sāttho, atthena samannāgato vā dhammo sāttho, saṅkāsanādichaatthapadasamāyogato vā sāttho. Ayamevattho idhādhippeto nettivisayattā. Sampannaṃ byañjanaṃ yassa dhammassāti sabyañjano. Sithiladhanitadīgharassagarulahusambandhavavatthitavimuttaniggahitasampannattā , akārantādiitthiliṅgādiekavacanādisampannattā, pamādalekhādirahitattā ca avayavo sampanno taṃsamūhattā dhammo sampannabyañjano nāma, akkharādichabyañjanapadasamāyogā vā sabyañjano. Ayamevattho idhādhippeto. Imasmiṃ ayaṃ ūno, so netabbo pakkhipitabboti upanetabbābhāvato kevalaparipuṇṇo, sīlakkhandhasamādhikkhandhapaññākkhandha- vimuttikkhandhavimuttiñāṇadassanakkhandhapāripūriyā vā kevalaparipuṇṇo. Idhāyaṃ atireko, so apanetabboti vatvā apanetabbābhāvato parisuddho, caturoghanittharaṇatthāya, lokāmisanirapekkhatāya pavattiyamānattā vā parisuddho. Seṭṭhattā brahmacariyaṃ, brahmānaṃ vā seṭṭhānaṃ ariyānaṃ cariyaṃ brahmacariyaṃ, pabbajjabrahmacariyamaggabrahmacariyasāsanabrahmacariyādīsu sāsanabrahmacariyaṃ pakāsayissāmi, paridīpayissāmīti attho.


我来为您直译这段巴利文：
"我将说法"意为我不以主宰性令你们作其他什么，我唯说法，说时不是听闻他人之法随闻所成智而说，以无障碍智于一切所知法中现见作用，我将说现在由我转起之法，如是许诺。初善，即初是善，或初有善故初善。于其余处亦如是方式。此中初善等应知依义善等方式而说。故说："以戒为初善，以定为中善，以慧为终善。或以佛善觉性为初善，以法善法性为中善，以僧善行为终善。或以引导利根者为初善，以引导中根者为中善，以引导钝根者为终善。此处正是此义。"
"所了知"即义，阿拉根由无譬喻以智为主导的所缘心生为义，由处假说对应了知的所缘缘力为义，以"此"字摄取彼所缘缘力，俱所缘缘力名为所缘缘所应知义为"它"缀义，应如是见根缀义差别。或"无"而"有"为义，与义俱转之法为有义，或具足义之法为有义，或由具足显示等六义句为有义。此处正是此义因为是方法境界。完满语言者名为有语言。因具足宽松齿音长短重轻结合确立解脱鼻音，具足阿音等女性等单数等，离误写等故支分完满，法因彼聚合名为完满语言，或由具足字等六语言句为有语言。此处正是此义。于此此缺，彼应引导应加入,因无应引导故为完全圆满，或因戒蕴、定蕴、慧蕴、解脱蕴、解脱知见蕴圆满故为完全圆满。此中此过多，彼应除去，因说无应除去故为清净，或因为渡四暴流，因转起离世俗贪着故为清净。因最胜故为梵行，或因是胜者诸圣者之行为梵行，于出家梵行、道梵行、教法梵行等中我将显示教法梵行，我将照明，是其意趣。


‘‘Dhammaṃ vo, bhikkhave, desessāmi…pe… pakāsessāmī’’ti paṭiññātabbe pāḷidhamme āgate assādādayo desanāhāro desayati saṃvaṇṇeti vitthāretīti ācariyena sāmaññavaseneva vuttaṃ, tasmā desanāhāro idha pāḷiyaṃ āgataṃ imaṃ assādaṃ desayati, idha pāḷiyaṃ āgataṃ imaṃ ādīnavaṃ desayatītiādi viseso na viññātabbo, ‘‘kathaṃ viññātabbo’’ti pucchitabbattā ‘‘idha pāḷiyaṃ āgato ayaṃ assādo, idha pāḷiyaṃ āgato ayaṃ ādīnavo’’ti visesaṃ niyametvā upalakkhaṇanayena dassetuṃ ‘‘tattha katamo assādo? Kāmaṃ kāmayamānassā’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu visayavisayibhedesu assādesu katamo assādo tattha tesu pāḷidhammesu kattha pāḷiyaṃ āgatoti pucchitvā –

‘‘Kāmaṃ kāmayamānassa, tassa cetaṃ samijjhati;

Addhā pītimano hoti, laddhā macco yadicchatī’’ti. (su. ni. 772; mahāni. 1) –

Idha pāḷigāthāyaṃ yo visayabhūto assādo āgato, so ayaṃ assādetabbo assādo desanāhārassa visayoti. Aṭṭhakathāyaṃ pana –

‘‘Evaṃ bhagavatā desito, pakāsito ca sāsanadhammo yesaṃ assādādīnaṃ dassanavasena pavatto, te assādādayo desanāhārassa visayabhūtā yattha yattha pāṭhe savisesaṃ vuttā, tato tato niddhāretvā udāharaṇavasena idhānetvā dassetuṃ ‘tattha katamo assādo’tiādi āraddha’’nti (netti. aṭṭha. 5) vuttaṃ.

Tattha assādīyateti assādo, assādetabbo vatthukāmo. Kāmīyateti kāmo, vatthukāmo ca. Taṃ kāmayatīti kāmayamāno, satto. Tassa pītiyā yuttaṃ mano etassāti pītimano. Manati jānātītiādivacanatthena macco. Kāmaṃ kāmitabbaṃ vatthu kāmayamānassa tassa sattassa etaṃ kāmitabbaṃ vatthu sace samijjhati, evaṃ sati so satto addhā pītimano hoti. Yo macco yaṃ vatthuṃ icchati, taṃ vatthuṃ so macco laddhā addhā pītimano hotīti gāthāyattho daṭṭhabbo.

‘‘Kāmaṃ …pe… pītimano hotī’’ti ettakameva avatvā ‘‘laddhā macco yadicchatī’’ti vuttattā lobhanīyaṃ vatthuṃyeva laddhā pītimano na hoti, atha kho patthetabbaṃ pūjetabbanti sabbaṃ laddhā macco pītimano ca hotīti atirekattho daṭṭhabbo.

Visayabhūto assādetabbo assādo idha pāḷiyaṃ gāthāyaṃ āgatoti ācariyena vibhatto, amhehi ca ñāto, ‘‘dukkhadomanassādibhedesu ādīnavesu katamo ādīnavo kattha pāḷidhamme āgato’’ti pucchitabbattā ‘‘tattha katamo ādīnavo? Tassa ce kāmayānassā’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu dukkhadomanassādīsu ādīnavesu katamo ādīnavo tattha tesu pāḷidhammesu kattha pāḷiyaṃ āgatoti pucchitvā –

‘‘Tassa ce kāmayānassa, chandajātassa jantuno;

Te kāmā parihāyanti, sallaviddhova ruppatī’’ti. (su. ni. 773; mahāni. 2) –

Idha pāḷigāthāyaṃ yo domanassasaṅkhāto ādīnavo āgato, so ayaṃ domanassasaṅkhāto ādīnavo desanāhārassa visayoti.


我来为您直译这段巴利文：
"诸比丘，我将说法...我将显示"，对于应许诺圣典法中所来味等，说法行说、赞叹、广说，由阿阇梨以通常方式如是说，故说法行此处于圣典所来此味说，此处于圣典所来此过失说等差别不应了知，因"如何应了知"应被问故，限定差别"此处圣典所来此味，此处圣典所来此过失"，以暗示方式显示，故开始"于此何为味？欲求欲者"等。于此"于此"即于彼"味等过失"等偈所说诸境能境差别味中何味于此诸圣典法何处圣典所来，如是问已：
"欲求欲者，若彼此成就；
确实心喜悦，得人所欲求。"
此处圣典偈中所来为境之味，此为应味之味为说法行之境。于注释中复说：
"如是世尊所说、所显示教法,由显示味等而转起,彼等味等为说法行之境,于诸经文处特别所说,从彼处确定而以譬喻方式引来此处显示,故开始'于此何为味'等。"
于此"被味着"为味,应味之事欲。"被欲求"为欲,及事欲。"欲求彼"为欲求者,有情。"此有喜悦相应心"为喜悦心。以"知"等语义为人。欲求应欲求事物之彼有情,彼应欲求事物若成就,如是彼有情确实成为喜悦心。若人欲求何事物,彼人得彼事物确实成为喜悦心,应如是见偈义。
不仅说"欲...喜悦心"而说"得人所欲求"故,不仅得可贪事物成为喜悦心,而且得一切应欲求应供奉而成为喜悦心,应如是见增上义。
为境之应味味此处于圣典偈中所来,由阿阇梨已分别,由我等已知,"于苦忧等差别过失中何过失于何圣典法所来"应问故,开始"于此何为过失?若彼欲求者"等。于此"于此"即于彼"味等过失"等偈所说苦忧等过失中何过失于此诸圣典法何处圣典所来，如是问已：
"若彼欲求者，生欲求之人；
彼等欲失去，如箭所伤苦。"
此处圣典偈中所来名为忧之过失，此名为忧之过失为说法行之境。


Gāthāyaṃ pana kāmayati icchatīti kāmayāno. Atha vā yāyati gacchatīti yāno, kāmena yāno kāmayāno, tassa. Chando jāto yassa so chandajāto, tassa. Vijjhīyateti viddho, sallati pavisatīti sallo, sallena viddho sallaviddho. Kāmaṃ kāmayānassa chandajātassa jantuno ye kāmā labhitabbā, te kāmā kenaci antarāyena yadā parihāyanti, tadā so jantu ruppati. Kīdisova ruppati? Ayomayasallaviddho migo ruppati iva, parihīnakāmo jantu ruppatīti daṭṭhabbo. Ettha ca ‘‘ruppatī’’tivacanena domanassuppatti dassitāti daṭṭhabbā.

Domanassabhūto ādīnavo idha pāḷiyaṃ āgatoti ācariyena vibhatto, amhehi ca ñāto, ‘‘magganibbānavasena duvidhesu nissaraṇesu katamaṃ nissaraṇaṃ kattha pāḷiyaṃ āgata’’nti pucchitabbattā ‘‘tattha katamaṃ nissaraṇaṃ? Yo kāme parivajjetī’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu magganibbānavasena duvidhesu nissaraṇesu katamaṃ nissaraṇaṃ tattha tesu pāḷidhammesu kattha pāḷidhamme āgatanti pucchitvā –

‘‘Yo kāme parivajjeti, sappasseva padā siro;

Somaṃ visattikaṃ loke, sato samativattatī’’ti. (su. ni. 774; mahāni. 3) –

Idha pāḷigāthāyaṃ yaṃ samativattanakaraṇaṃ maggasaṅkhātaṃ nissaraṇaṃ āgataṃ, taṃ idaṃ maggasaṅkhātaṃ samativattanakaraṇaṃ nissaraṇaṃ desanāhārassa visayanti.

Gāthāyaṃ yoti jhānalābhī vā ariyo vā. Kāmeti vuttappakāro vatthukāmo. Tesu pavattachandarāgassa vikkhambhanena vā samucchindanena vā parivajjeti. Kiṃ parivajjeti iva vajjeti? Sappassa siro siraṃ cakkhumā puriso disvā padā pādena parivajjeti iva, evaṃ parivajjeti. Sato satisampanno so puggalo loke rūpādīsu visattikaṃ imaṃ taṇhaṃ yena maggena samativattati saṃ suṭṭhu atikkamitvā vattati, idaṃ maggasaṅkhātaṃ samativattanakaraṇaṃ ekadesaṃ nissaraṇaṃ nāmāti yojetabbaṃ. ‘‘Pādā’’ti vattabbe ākārassa rassaṃ katvā ‘‘padā’’ti vuttaṃ. Pādāti ca pādena yathā ‘‘amohabhāvā amohabhāvenā’’ti. Tena vuttaṃ ‘‘attano pādenā’’ti (netti. aṭṭha. 5).

Ekadeso visayasaṅkhāto assādo idha pāḷiyaṃ āgatoti ācariyena vibhatto, amhehi ca ñāto, ‘‘ekadeso visayisaṅkhāto assādo kattha pāḷiyaṃ āgato’’ti pucchitabbattā ‘‘tatthakatamo assādo? Khettaṃ vatthu’’ntiādi āraddhaṃ. Atha vā ‘‘tattha katamo assādo? Khettaṃ vatthu’’ntiādi kasmā evaṃ āraddhaṃ, nanu ‘‘tattha katamo assādo? Kāmaṃ kāmayamānassā’’tiādinā assādo vibhatto? Saccaṃ, assādo pana duvidho visayavisayivasena, tasmiṃ visayasaṅkhāto assādo pubbe vibhatto, idāni visayisaṅkhātaṃ assādaṃ vibhajituṃ ‘‘tattha katamo assādo? Khettaṃ vatthu’’ntiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu visayavisayibhedesu assādesu katamo assādo tattha tesu pāḷidhammesu kattha pāḷiyaṃ āgatoti pucchitvā –

‘‘Khettaṃ vatthuṃ hiraññaṃ vā, gavāssaṃ dāsaporisaṃ;

Thiyo bandhū puthū kāme, yo naro anugijjhatī’’ti. (su. ni. 775; mahāni. 4) –

Idha pāḷigāthāyaṃ yo anugijjhanasaṅkhāto assādo āgato, so ayaṃ anugijjhanasaṅkhāto visayiassādo desanāhārassa visayoti.


我来为您直译这段巴利文：
于偈中"欲求即希望"为欲求者。或"前进即去"为前进，以欲前进为欲求者，彼之。"生欲求者"为彼。"被穿刺"为被伤，"刺入"为箭，被箭所伤为箭所伤。欲求欲、生欲求之人应得诸欲，彼等诸欲由某障碍若失去，则彼人苦恼。如何苦恼？如被铁箭所伤之鹿苦恼，失欲之人苦恼，应如是见。于此应见以"苦恼"之语显示忧生起。
忧为过失此处于圣典所来，由阿阇梨已分别，由我等已知，"于道、涅槃二种出离中何出离于何圣典法所来"应问故，开始"于此何为出离？谁避诸欲"等。于此"于此"即于彼"味等过失"等偈所说道、涅槃二种出离中何出离于此诸圣典法何处圣典所来，如是问已：
"谁能避诸欲，如足避蛇首；
彼具念超越，世间此贪著。"
此处圣典偈中所来名为超越作用道之出离，此名为超越作用道之出离为说法行之境。
于偈中"谁"为得禅者或圣者。"诸欲"为所说事欲。于彼等转起欲贪以镇伏或断除而避。如何避？如具眼者见蛇首以足避之，如是避。具念彼人于世间色等中此贪著，以彼道超越、善超越已转起，此名为道之超越作用一分出离，应如是配合。应说"以足"而作短音说"以"。"以足"即以足如"由无痴性即以无痴性"。故说"以自足"。
一分名为境之味此处于圣典所来，由阿阇梨已分别，由我等已知，"一分名为能境之味于何圣典法所来"应问故，开始"于此何为味？田地"等。或"于此何为味？田地"等为何如是开始，不是以"于此何为味？欲求欲者"等已分别味耶？诚然，但味有二种依境能境，其中名为境之味前已分别，今为分别名为能境之味，开始"于此何为味？田地"等。于此"于此"即于彼"味等过失"等偈所说境能境差别味中何味于此诸圣典法何处圣典所来，如是问已：
"田地及黄金，牛马奴仆等；
女眷亲眷众，众欲人贪著。"
此处圣典偈中所来名为贪著之味，此名为贪著之能境味为说法行之境。


Gāthāyaṃ khettanti khipīyanti bījāni ettha ṭhāneti khettaṃ. Khipantānaṃ janānaṃ khipanakiriyā khipa-dhātuyā mukhyattho, khipanakiriyājanako cittuppādo phalūpacārattho, tassa cittuppādassa upanissayapaccayabhūtassa kedārassa viruḷhāpanasatti phalūpacārattho, iti-saddena sā viruḷhāpanasattiyeva parāmasīyati, tassā sattiyā patiṭṭhaṃ kedārasaṅkhātaṃ ṭhānaṃ ta-paccayattho. Esa nayo tīsu piṭakesu evarūpesu ca vacanatthesu yathārahaṃ nīharitvā gahetabbo. Vapanti patiṭṭhahanti etthāti vatthu. Aparaṇṇādīnaṃ patiṭṭhahanaṃ vapa-dhātuyā mukhyattho, ṭhānassa patiṭṭhāpanasatti phalūpacārattho, iti-saddena sā patiṭṭhāpanasatti parāmasīyati. Tassā sattiyā patiṭṭhaṭṭhānaṃ ta-paccayattho. Khettaṃ pana pubbaṇṇavirūhanaṭṭhānaṃ, vatthu aparaṇṇavirūhanaṭṭhānaṃ.

Hinoti pavattati pītisomanassanti hi, kiṃ taṃ? Pītisomanassaṃ, rāti pavatteti jātarūpanti raṃ, kiṃ taṃ? Jātarūpaṃ, hiṃ ranti hiraṃ, dutiyātappurisasamāso. Ñāpeti tosetīti ñaṃ, kiṃ taṃ? Jātarūpaṃ. Hiraṃ hutvā ñaṃ hiraññaṃ, pavattamānaṃ pītisomanassaṃ pavattetvā jane visesena tosetīti attho gahetabbo. Vā-saddo vuttāvuttatthasamuccayattho. Gacchanti visesenāti gāvo, rattindivaṃ asanti bhakkhanti visesenāti assā, gāvo ca assā ca gavāssaṃ. Dātabbaṃ paṭhamaṃ dentīti dā, asanti bhakkhantīti asā, datvā asā dāsā, sāmikānaṃ dātabbaṃ paṭhamaṃ datvā pacchā asanti bhakkhantīti attho. Sāmikehi vā dinnaṃ asanti bhakkhantīti dāsā, dukkhena kasirena asanti pavattantīti vā dāsā,. Mātāpitūnaṃ hadayaṃ purentīti purisā, puraṃ hitaṃ vā isanti gavesantīti purisā. Buddhapaccekabuddhacakkavattibhāvaṃ pureti kammanti puraṃ, kiṃ taṃ? Balavakammaṃ, puraṃ isanti sīlenāti vā purisā. Purisā eva hi sammāsambuddhapaccekabuddhacakkavattibhāvaṃ gacchanti. ‘‘Puri uccaṭṭhāne sentīti vā purisā. Purisā hi mātūnaṃ pituṭṭhāne ṭhitā’’ti ime vacanatthā vuttappakārā yuttāyeva atthasambhavato. Dāsā ca purisā ca dāsaporisaṃ, majjhe vuddhi. Ettha ca dāsaggahaṇena dāsīpi gahitā. Dāsā dukkaṭajanā, purisā sukhitajanāti viseso daṭṭhabbo. Ṭhanti patiṭṭhahanti ettha mātugāme puttadhītāti thiyo. Narasaddassa viggahattho heṭṭhā vuttova.


我来为您直译这段巴利文：
于偈中"田"即于此处投种子之处为田。投的人们之投动作为投根本义，生投动作之心生为果假说义，彼心生之近依缘处田地之生长力为果假说义，以"此"字摄取彼生长力，彼力之住处名为田地处为"它"缀义。此方式于三藏如是语义中应适当引出而取。"立住"于此为地。谷物等立住为立根本义，处之立住力为果假说义，以"此"字摄取彼立住力。彼力之住处为"它"缀义。然田为稻谷生长处，地为谷物生长处。
"行进"即喜悦转起为"hi"，何者？喜悦，"流转"即生金为"raṃ"，何者？生金，"hi"与"raṃ"为"hiraṃ"，第二依主释。"令知"即令满足为"ñaṃ"，何者？生金。为"hiraṃ"后为"ñaṃ"为"hiraññaṃ"，应取义为转起喜悦令转起而特别令人满足。"或"字为已说未说义积集义。"特别行走"为牛，日夜"食"即特别食为马，牛与马为牛马。"应给"最先给为"dā"，"食"即食为"asā"，给后食为"dāsā"(奴)，义为对主人应给最先给后食。或为主人所给而食为奴，或以苦难而活为奴。充满父母心为人，或寻求城中利为人。充满佛、辟支佛、转轮王业为城，何者？强业，或以戒求城为人。唯人去正等觉、辟支佛、转轮王性。或"住高处"为人。因人住于母亲父亲处，此等语义如所说相应因有义。奴与人为奴仆，中间增长。此中以奴摄取婢。奴为苦行者，人为乐行者，应见此差别。"住立"于此母众中子女为女。人字之分析义如前已说。


Ekadeso domanassasaṅkhāto ādīnavo idha pāḷigāthāyaṃ āgatoti ācariyena vibhatto, amhehi ca ñāto, ‘‘dukkhasaṅkhāto ādīnavo kattha pāḷiyaṃ āgato’’ti pucchitabbattā ‘‘tattha katamo ādīnavo? Abalā naṃ balīyantī’’tiādi āraddhaṃ. Atha vā ‘‘tattha katamo ādīnavo? Abalā naṃ balīyantī’’tiādi kasmā evaṃ āraddhaṃ, nanu ‘‘tattha katamo ādīnavo? Tassa ce kāmayānassā’’tiādinā ādīnavo vibhattoti? Saccaṃ, ādīnavo pana bahuvidho dukkhadomanassādivasena, tasmiṃ bahuvidhe ādīnave ekadeso domanassasaṅkhāto ādīnavo pubbe vibhatto, idāni dukkhasaṅkhātaṃ ādīnavaṃ vibhajituṃ ‘‘tattha katamo ādīnavo? Abalā naṃ balīyantī’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu dukkhadomanassādīsu ādīnavesu katamo ādīnavo tattha tesu pāḷidhammesu kattha pāḷidhamme āgatoti pucchitvā –

‘‘Abalā naṃ balīyanti, maddantenaṃ parissayā;

Tato naṃ dukkhamanveti, nāvaṃ bhinnamivodaka’’nti. (su. ni. 776; mahāni. 5) –

Idha pāḷigāthāyaṃ yo dukkhasaṅkhāto ekadeso ādīnavo āgato, so ayaṃ dukkhasaṅkhāto ekadeso ādīnavo desanāhārassa visayoti.

Gāthāyaṃ natthi balaṃ etesaṃ kilesānanti abalā. Kasmā kilesā abalā hontīti? Kusalehi pahātabbattā. Naranti khettādikāme anugijjhantaṃ naraṃ, saddhābalādivirahato vā abalaṃ taṃ naraṃ balīyanti abhibhavanti. Kiñcāpi kilesā kusalehi pahātabbattā abalā honti, tathāpi kāmamanugijjhantaṃ saddhābalādivirahitaṃ abhibhavituṃ samatthā bhavanti. Maddantenaṃ parissayāti kāmagiddhaṃ kāme pariyesantaṃ, kāmaṃ rakkhantañca enaṃ naraṃ pari samantato paripīḷetvā ayanti pavattantīti parissayā, sīhabyagghādayo ceva kāyaduccaritādayo ca maddanti. Tato tehi parissayehi abhibhūtaṃ naṃ naraṃ jātiādidukkhaṃ anveti anugacchati. Kimiva anveti? Udakaṃ bhinnanāvaṃ anveti iva, evaṃ anvetīti attho.

Ekadesaṃ maggasaṅkhātaṃ nissaraṇaṃ idha pāḷigāthāyaṃ āgatanti ācariyena vibhattaṃ, amheti ca viññātaṃ, ‘‘nibbānasaṅkhātaṃ ekadesaṃ nissaraṇaṃ kattha pāḷidhamme āgata’’nti pucchitabbattā ‘‘tattha katamaṃ nissaraṇaṃ? Tasmā jantu sadā sato’’tiādi āraddhaṃ. Atha vā ‘‘tattha katamaṃ nissaraṇaṃ? Tasmā jantu sadā sato’’tiādi kasmā evaṃ āraddhaṃ, nanu ‘‘tattha katamaṃ nissaraṇaṃ? Yo kāme parivajjetī’’tiādinā nissaraṇaṃ vibhattanti? Saccaṃ, nissaraṇaṃ pana duvidhaṃ magganibbānavasena, tattha duvidhe nissaraṇe maggasaṅkhātaṃ nissaraṇaṃ pubbe vibhattaṃ, idāni nibbānasaṅkhātaṃ nissaraṇaṃ vibhajituṃ ‘‘tattha katamaṃ nissaraṇaṃ? Tasmā jantu sadā sato’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu magganibbānesu nissaraṇesu ekadesaṃ nibbānasaṅkhātaṃ nissaraṇaṃ tattha tesu pāḷidhammesu kattha pāḷidhamme āgatanti pucchitvā –

‘‘Tasmā jantu sadā sato, kāmāni parivajjaye;

Te pahāya tare oghaṃ, nāvaṃ sitvāva pāragū’’ti. –

Idha pāḷigāthāyaṃ yaṃ nibbānasaṅkhātaṃ nissaraṇaṃ āgataṃ, idaṃ nissaraṇaṃ desanāhārassa visayanti.


我来为您直译这段巴利文：
在此假名为“受苦”的一种过失亦已于圣典偈中到来，由阿阇梨已分别，由我等已知，"苦名谓之过失于何圣典法所来"应问故，开始"于此何为过失？弱者强者"等。或"于此何为过失？弱者强者"等为何如是开始，难道"于此何为过失？彼欲求者"等已分别过失耶？诚然，过失然而多种类为苦、忧等，彼诸多类过失中有一种苦名之过失先已分别，今为名为苦之过失而分为"于此何为过失？弱者强者"等。于此"于此"即于彼"味等过失"等偈所说诸苦、忧等种种过失中何过失于此诸圣典法何处圣典所来，如是问已：
"弱者强者，苦恼逼迫，
故而苦随，宛如破坏之舟。"
此处圣典偈中所来名为苦之过失，故此名为苦之过失为说法行之境。
于偈中"无力者"即众道德之根本。为何众道德无力？因有应弃之故。人者指欲求权者，信之根本则依止。因此，虽然众道德因应弃故无力，然在面对欲时可强压之。"逼迫"即为因欲被古浪盛逼之故，欲求欲者被欲逐渐围压，致其即将失败，此即为狮子、老虎等及身的恶行等所累。故由此被围之人追随他之众苦，因这些古行为而加诸于其身。如何加于自己？犹如水流切分其舟，故如是加于自身。
一种名为“道”的出离，此处于圣典偈中特别说明，已由阿阇梨分明，由我等已知，"涅槃为名之出离于何圣典法所来"应问故，因而开始"于此何为出离？故此众生常保持正念"等。或"于此何为出离？故此众生常保持正念"等为何如是开始，难道"于此何为出离？谁欲远离欲者"等已分为出离耶？诚然，出离有二种依止于道、解脱，而在此二种出离中有名为道之出离先已分，而今为涅槃之出离而分为"于此何为出离？故此众生常保持正念"等。于此"于此"即于彼"味等过失"等偈所述依止道、涅槃二种出离的各类道之出离于此诸圣典法何处圣典所来，如是问已：
"故此众生常保持正念，欲则谨慎避离；
彼若弃置则跨越苦，犹如舟安稳过海。"
此处圣典偈中所来名为涅槃之出离，故此出离为说法行之境。


Gāthāyaṃ tasmāti yasmā kāmagiddhaṃ naraṃ dukkhaṃ anveti, tasmā jantu sadā sabbakāle pubbarattāpararatte jāgariyānuyogena sato satisampanno hutvā kāmāni kilesakāme vikkhambhanavasena vā samucchedavasena vā parivajjaye parijaheyya. Te kāme ariyamaggena pahāya catubbidhaṃ oghaṃ tareyya tarituṃ sakkuṇeyya. Ko tarati iva tareyya? Nāvāsāmiko nāvaṃ yaṃ pavisantaṃ udakaṃ sitvā bahi siñcitvā lahukāya nāvāya appakasirena taritvā pāragū pāraṃ gacchati iva, evaṃ attani pavattaṃ kilesūdakaṃ siñcitvā ariyamaggena nīharitvā lahukena attabhāvena anupādisesāya nibbānadhātuyā nibbānena pāraṃ nibbānaṃ santiṃ gaccheyyāti attho. Idaṃ nibbānaṃ kasmā nissaraṇaṃ hoti? Sabbasaṅkhatanissaraṇato nissaraṇaṃ nāma.

Idaṃ nissaraṇaṃ idha pāḷidhamme āgatanti ācariyena vibhattaṃ, amhehi ca viññātaṃ, ‘‘katamaṃ phalaṃ kattha pāḷidhamme āgata’’nti pucchitabbattā ‘‘tattha katamaṃ phalaṃ? Dhammo have rakkhati dhammacāri’’ntiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu rakkhananipphādanamaccutaraṇādīsu phalesu katamaṃ phalaṃ tattha tesu pāḷidhammesu kattha pāḷidhamme āgatanti pucchitvā –

‘‘Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle;

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī’’ti. (su. ni. 102, 103) –

Idha pāḷigāthāyaṃ yaṃ anatthehi dhammassa rakkhanaphalaṃ āgataṃ, rakkhāvahanassa abbhudayassa yañca nipphādanaṃ phalaṃ āgataṃ, idaṃ rakkhananipphādanaṃ phalaṃ desanāhārassa visayanti.

Gāthāyaṃ dhammoti yena puggalena yo dānādippabhedo puññadhammo nibbattito, so dhammo. Dhammacāriṃ dhammanibbattakaṃ taṃ puggalaṃ anatthehi rakkhati. Kimiva? Vassakāle deve vassante sati mahantaṃ kusalena dhāretabbaṃ chattaṃ dhārentaṃ kusalaṃ taṃ janaṃ vassatemanato rakkhati yathā, evaṃ rakkhitabbo dhammopi attasammāpaṇidhānena appamatto hutvā suṭṭhu dhammaṃ rakkhantaṃyeva rakkhati, tādiso dhammacārīyeva duggatiṃ na gacchati. Eso ānisaṃso suciṇṇe suciṇṇassa dhamme dhammassa ānisaṃsoti attho.

Ekadesaṃ phalaṃ idha pāḷidhamme āgatanti ācariyena vibhattaṃ, amhehi ca ñātaṃ, ‘‘katamo upāyo kattha pāḷiyaṃ āgato’’ti pucchitabbattā ‘‘tattha katamo upāyo? Sabbe saṅkhārā aniccā’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu vipassanāpubbaṅgamanibbidādīsu upāyesu katamo upāyo tattha tesu pāḷidhammesu kattha pāḷidhamme āgatoti pucchitvā –

‘‘Sabbe saṅkhārā ‘aniccā’ti…pe…;

Sabbe dhammā ‘anattā’ti, yadā paññāya passatī’’ti. (dha. pa. 277-279) –

Idha pāḷigāthāsu yo vipassanāpubbaṅgamanibbidāñāṇasaṅkhāto visuddhiyā adhigamahetubhāvato maggo āgato, ayaṃ upāyo desanāhārassa visayoti.


我来为您直译这段巴利文：
于偈中"故此"即因欲贪之人为苦所随，故众生常于一切时，前夜后夜修习警觉而具念，具足正念而应远离欲，即烦恼欲以镇伏或断除而应舍离。以圣道舍彼等欲而能渡四种暴流。如何渡过？如船主人除去船中入水，倾倒出外，以轻船易渡而成到彼岸者，如是倾出自身所生烦恼水，以圣道除去，以轻身于无余涅槃界中，以涅槃至彼岸寂静，是其意趣。此涅槃何故为出离？因出离一切有为故名为出离。
此出离此处于圣典法所来，由阿阇梨已分别，由我等已知，"何为果于何圣典法所来"应问故，开始"于此何为果？法实保护行法者"等。于此"于此"即于彼"味等过失"等偈所说保护、成就、不死渡等果中何果于此诸圣典法何处圣典所来，如是问已：
"法实保护行法者，如大伞于雨季时；
此为善行法之益，法行者不趣恶趣。"
此处圣典偈中所来法之保护于不利之果，及生起吉祥之成就果所来，此保护成就之果为说法行之境。
于偈中"法"即由何人生起何施等分别功德法，彼法。"行法者"即生法者彼人于不利中保护。如何？如雨季降雨时，有大善持之伞保护持伞善人于雨中，如是应保护之法以自正安立不放逸而善保护正法者，如是之法行者不趣恶趣。此为功德于善行、善行之法、法之功德，是其意趣。
一分果此处于圣典法所来，由阿阇梨已分别，由我等已知，"何为方便于何圣典所来"应问故，开始"于此何为方便？'一切行无常'"等。于此"于此"即于彼"味等过失"等偈所说观为前导厌离等方便中何方便于此诸圣典法何处圣典所来，如是问已：
"'一切行无常'...;
'一切法无我'，以慧如是见。"
此处圣典偈中所来名为观为前导厌离智，因为是清净证得因故为道，此方便为说法行之境。


Gāthāsu sabbe niravasesā kammacittotuāhārehi saṅkharitā saṅkhatasaṅkhārā hutvā abhāvaṭṭhena aniccā iti yadā paññāya passati, atha anicce dukkhasabhāve nibbindati, eso vipassanāpubbaṅgamo nibbindanañāṇasaṅkhāto dhammo visuddhiyā maggoti. ‘‘Sabbe saṅkhārā aniccā’’tiādīsu saṅkhārānaṃ saṅkhatadhammabhāvo paccayākāravibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 226 saṅkhārapadaniddesa) vuttova, taṃ vibhaṅgaṭṭhakathaṃ anoloketvā ekacce ācariyā ‘‘vipassanāñāṇārammaṇattā tebhūmakadhammāyevā’’ti vadanti, evaṃ sati maggaphaladhammānaṃ niccādibhāvo bhaveyya, tasmā vibhaṅgaṭṭhakathānurūpova attho daṭṭhabbo. Dukkhāti dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhāvena dukkhā. Anattāti niccasārasukhasāraattasārarahitattā asārakaṭṭhena anattā, avasavattanaṭṭhena vā anattā.

Ekadeso upāyo idha pāḷidhamme āgatoti ācariyena vibhatto, amhehi ca ñāto, ‘‘katamā āṇatti kattha pāḷidhamme āgatā’’ti pucchitabbattā ‘‘tattha katamā āṇatti? Cakkhumā visamānīvā’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhāsu pāpaduccaritaparivajjanāṇattikalyāṇasucaritacaraṇāṇattiādīsu katamāṇatti tattha tesu pāḷidhammesu kattha pāḷidhamme āgatāti pucchitvā –

‘‘Cakkhumā visamānīva, vijjamāne parakkame;

Paṇḍito jīvalokasmiṃ, pāpāni parivajjaye’’ti. (udā. 43) –

Idha pāḷidhamme yā pāpaduccaritaparivajjanāṇatti āgatā, ayaṃ pāpaduccaritaparivajjanāṇatti desanāhārassa visayāti.

Gāthāyaṃ cakkhumā puriso vijjamāne parakkame āvahitaṃ sarīraṃ āvahantova hutvā visamāni bhūmippadesāni vā visame hatthiādayo vā parivajjeti iva, evaṃ jīvalokasmiṃ paṇḍito pāpāni lāmakāni duccaritāni parivajjeti. Āṇatti nāma āṇārahassa dhammarājassa bhagavato āṇā, sā bahuvidhā, tasmā ‘‘kareyya kalyāṇa’’ntiādigāthāyaṃ sucaritacaraṇā āṇatti.

‘‘Upetha saraṇaṃ buddhaṃ, dhammaṃ saṅghañca tādinaṃ;

Samādiyatha sīlāni, taṃ vo atthāya hehitī’’ti. (therīgā. 249-250, 289-290) –

Ādīsu gāthāsu saraṇagamanāṇattisīlasamādānāṇattiādi āgatāti.

‘‘Suññato lokaṃ avekkhassū’’tiādi kasmā evaṃ āraddhaṃ, nanu ‘‘tattha katamaṃ phalaṃ? Dhammo have’’tiādinā, ‘‘tattha katamo upāyo? Sabbe saṅkhārā’’tiādinā, ‘‘tattha katamā āṇatti? Cakkhumā’’tiādinā ca phalūpāyāṇattiyo vibhattāti? Saccaṃ, visuṃ visuṃ pana suttesu āgatā phalūpāyāṇattiyo vibhattā, idāni ekato āgatā phalūpāyāṇattiyo vibhajituṃ ‘‘suññato lokaṃ avekkhassū’’tiādi āraddhaṃ.

Tattha suññato lokaṃ avekkhassūti sabbampi saṅkhāralokaṃ attato suññoti avasavattitāsallakkhaṇavasena vā tucchabhāvasamanupassanavasena vā passāti idaṃ bhagavato vacanaṃ vidhānabhāvato āṇatti nāma. Niccasārasukhasāraattasārādirahitattā ‘‘mogharājā’’ti ālapati, saddhāsīlasutacāgādirahitattā vā mogho.

‘‘Sadā sato’’ti puggalavasena vuttāya satiyā suññatādassanassa sampajānahetubhāvato satiyeva upāyo, na satimāti ettha satīti adhippāyo.


我来为您直译这段巴利文：
于诸偈中，一切无余由业、心、时节、食所造作之有为诸行，以无有义为无常，当以慧如是见时，则于无常苦性生厌离，此为观为前导名为厌离智之法为清净道。于"一切行无常"等中，诸行之有为法性于缘起分别注释中已说，不观彼分别注释某些阿阇梨说"因为是观智所缘故唯是三界法"，如是则道果法应成为常等性，故应如分别注释般见义。苦即以苦苦、变异苦、行苦性为苦。无我即因离常实、乐实、我实故以无实义为无我，或以不自在义为无我。
一分方便此处于圣典法所来，由阿阇梨已分别，由我等已知，"何为教令于何圣典法所来"应问故，开始"于此何为教令？具眼如避不平"等。于此"于此"即于彼"味等过失"等偈所说避恶行教令、行善行教令等中何教令于此诸圣典法何处圣典所来，如是问已：
"如具眼者，避不平地；
智者生世，应避诸恶。"
此处圣典法中所来避恶行教令，此避恶行教令为说法行之境。
于偈中如具眼人于现有精进时保持身体而避不平地处或不平象等，如是智者于生世中避恶劣恶行。教令即堪受教令之法王世尊之教令，彼多种，故"应作善"等偈中为行善行教令。
"汝等归依佛，法及如是僧；
受持诸戒律，此为汝等利。"
等偈中有归依教令、戒受持教令等所来。
"当观世间空"等为何如是开始，难道不是以"于此何为果？法实"等，"于此何为方便？一切行"等，"于此何为教令？具眼"等已分别果、方便、教令耶？诚然，但分别于个别经中所来果、方便、教令，今为分别一处所来果、方便、教令而开始"当观世间空"等。
于此"当观世间空"即一切有为世间以我为空，或依不自在相察知，或依空性随观而见，此世尊语因为是规定故名为教令。因离常实、乐实、我实等故称"摩伽罗阇"，或因离信、戒、闻、舍等故为空。
"常具念"依人说念，因为念为空性见之正知因故，念即是方便，非具念者，此中意为念。


Attānudiṭṭhiṃ ūhaccāti ettha attānudiṭṭhi nāma ‘‘rūpaṃ attā, rūpavā attā, rūpasmiṃ attā, attani rūpa’’ntiādippakārā vīsativatthukā diṭṭhi. Maggena ūhacca samucchinditvā evaṃ vuttavidhinā maccutaro maccuno visayātikkanto siyā bhaveyya. Ettha yaṃ maccuvisayaṃ taraṇaṃ atikkamanaṃ, tassa atikkamanassa yañca pubbabhāgapaṭipadāsampajjanaṃ, idaṃ bhagavato desanāya phalaṃ desanāhārassa visayanti adhippāyo. Pubbe visuṃ visuṃ phalūpāyāṇattiyo vibhattāpi –

‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā’’ti. (su. ni. 1125; mahāni. 186; cūḷani. piṅgiyamāṇavapucchā 144, mogharājamāṇavapucchāniddesa 88) –

Ekagāthāyaṃ puna ekato vibhajanato phalādīsu ekato dassitesu sabbattha suttesu vā sabbattha gāthāsu vā phalādayo dassetabbā assādādayo viya katthaci niddhāretvāti viseso vijānitabbo. Tenāha aṭṭhakathācariyo ‘‘yathā pana…pe… ekato udāharaṇaṃ katanti daṭṭhabba’’nti (netti. aṭṭha. 5).



我来为您直译这段巴利文：
"拔除我见"于此，我见即"色是我，具色是我，我在色中，色在我中"等二十事我见。以道拔除、断尽，如是所说方法得越死，超越死之境界。于此越死境界、超越，及其前分道路成就，此为世尊教说之果为说法行之境，是其意趣。前已分别个别果、方便、教令：
"观世间为空，摩伽罗阇常具念；
拔除我见已，如是得越死。"
于一偈中再次合一分别故，于果等合一显示中，于一切经或一切偈中，应显示果等如味等于某处确定，应知此差别。故注释师说："如何...一处譬喻已作"应如是见。

6. Desanāhārassa visayabhūtā assādādayo ‘‘idha pāḷidhamme ayaṃ assādo āgato, idha pāḷidhamme ayaṃ ādīnavo āgato’’tiādinā visesato nidassanavasena sarūpato ācariyena vibhattā, te assādādayo tiṇṇaṃ ugghaṭitaññuādīnaṃ puggalānaṃ sāmaññato bhagavā kiṃ nu kho deseti, udāhu ekassa puggalassa yathālābhaṃ kiṃ nu desetīti anuyogassa sambhavato imassa puggalassa imaṃ deseti, imassa puggalassa imaṃ desetīti puggalabhedena assādādayo vibhajitvā dassetuṃ ‘‘tattha bhagavā ugghaṭitaññussā’’tiādi āraddhaṃ. Tattha tatthāti tesu assādādīsu. Nissaraṇaṃ ugghaṭitaññussa puggalassa bhagavā deseti, ādīnavañca nissaraṇañca ime dve vipañcitaññussa puggalassa bhagavā deseti, assādañca ādīnavañca nissaraṇañca ime tayo neyyassa puggalassa bhagavā desetīti yojanattho daṭṭhabbo.

Aṭṭhakathāyaṃ pana ‘‘evaṃ assādādayo udāharaṇavasena sarūpato dassetvā idāni tattha puggalavibhāgena desanāvibhāgaṃ dassetuṃ ‘tattha bhagavā’tiādi vutta’’nti vuttaṃ.

Tattha ugghaṭitaññussāti ugghaṭīyate paṭivijjhīyate, ṭhapīyate vā sappabhedo vitthāro atthoti ugghaṭito, jānātīti ñū, ugghaṭitaṃ atthaṃ ñū ugghaṭitaññū, uddesamatteneva sappabhedaṃ savitthāraṃ paṭivijjhitabbaṃ atthaṃ paṭivijjhatīti attho. Yo puggalo uddeseneva uddiṭṭhamatteneva atthaṃ ñatvā atthasiddhippatto hoti, so ugghaṭitaññū nāma.

Vipañcīyate vittharīyate atthoti vipañcito, taṃ jānātīti vipañcitaññū. Yo puggalo niddesena niddiṭṭhamattameva atthaṃ ñatvā atthasiddhippatto, so vipañcitaññū nāma.

Paṭiniddesena attho netabbo pāpetabboti neyyo. Yo puggalo paṭiniddesena vā paṭilomena vā vibhattaṃ eva atthaṃ ñatvā atthasiddhippatto, so neyyo nāma. Nissaraṇadesanāyeva ugghaṭitaññussa paṭivedhābhisamayo siddho hoti, ādīnavadesanāya ceva nissaraṇadesanāya ca vipañcitaññussa paṭivedhābhisamayo siddho hoti, assādadesanāya ca ādīnavadesanāya ca nissaraṇadesanāya ca neyyassa paṭivedhābhisamayo siddho hotīti adhippāyo idha gahetabbo.

Padaparamo panettha paṭivedhābhisamayabhajanābhāvato na gahito. Tasmiñca aggahite assādo, ādīnavo, nissaraṇaṃ, assādādīnavā, assādanissaraṇāni, ādīnavanissaraṇāni, assādādīnavanissaraṇāni cāti sattasu paṭṭhānanayesu tatiyachaṭṭhasattamāva gahitā, avasesā cattāro nayā na gahitā. Veneyyavinayanābhāvato hi gahaṇāgahaṇaṃ daṭṭhabbaṃ. Veneyyavinayañca veneyyānaṃ santāne ariyamaggassuppādanaṃ, na sāsanavinayanamattaṃ, ariyamagguppādanañca yathāvuttehi eva tīhi padaṭṭhānanayehi sijjhatīti itare nayā idha na vuttā.

Yasmā pana peṭake (peṭako. 23) –

‘‘Tattha katamo assādo ca ādīnavo ca?

‘Yāni karoti puriso, tāni passati attani;

Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpaka’nti.

‘‘Tattha yaṃ kalyāṇakārī kalyāṇaṃ paccanubhoti, ayaṃ assādo. Yaṃ pāpakārī pāpaṃ paccanubhoti, ayaṃ ādīnavo.

‘‘Aṭṭhime, bhikkhave, lokadhammā. Katame aṭṭha? ‘Lābho’tiādi (a. ni. 

我来为您直译这段巴利文：
6.味等说法行之境已由阿阇梨以"此圣典法中此味已来，此圣典法中此过失已来"等特别显示方式以自相分别，彼等味等对三种利根等补特伽罗普遍地世尊是否说示，或对一补特伽罗随所得是否说示，如是追问可能故，为显示"对此补特伽罗说此，对此补特伽罗说此"如是依补特伽罗差别分别味等而开始"于此世尊对利根者"等。于此"于此"即于彼等味等。世尊对利根补特伽罗说示出离，对了解者补特伽罗世尊说示过失与出离此二，对需引导者补特伽罗世尊说示味、过失与出离此三，应如是见配合义。
然于注释中说"如是依譬喻方式以自相显示味等已，今为显示其中依补特伽罗差别之说示差别而说'于此世尊'等"。
于此"利根者"即开示、通达、或建立带分别广义为开示，知为知者，知开示义为利根者，即仅以举示即能通达带分别广义，是其意趣。何补特伽罗仅以举示、仅以所举示即知义而得义成就，彼名利根者。
广说、开展义为了解，知彼为了解者。何补特伽罗仅以解说、仅以所解说即知义而得义成就，彼名了解者。
应以反解说引导、令达义为应引导。何补特伽罗以反解说或反面所分别义即知而得义成就，彼名应引导者。仅出离说示即利根者得通达现观成就，以过失说示及出离说示了解者得通达现观成就，以味说示及过失说示及出离说示应引导者得通达现观成就，此处应取此意趣。
于此不取文句为上者因无通达现观分。于彼不取时，味、过失、出离、味过失、味出离、过失出离、味过失出离等七种立处方式中唯取第三、第六、第七，其余四种方式不取。因见取不取是依所化调伏故。所化调伏即于所化相续中生起圣道，非仅教法调伏，圣道生起唯依所说三种立处方式成就故，此处不说其他方式。
然于筐藏中：
"于此何为味与过失？
'人造作何业，彼见于自身；
行善者见善，作恶者见恶。'
于此行善者得善果是味，作恶者得恶果是过失。
诸比丘，此八世间法。何为八？'利'等..."

8.6). Tattha lābho yaso sukhaṃ pasaṃsā, ayaṃ assādo. Alābho ayaso dukkhaṃ nindā, ayaṃ ādīnavo.

‘‘Tattha katamo assādo ca nissaraṇañca?

‘Sukho vipāko puññānaṃ, adhippāyo ca ijjhati;

Khippañca paramaṃ santiṃ, nibbānamadhigacchatī’ti. –

Ayaṃ assādo ca nissaraṇañca.

‘‘Dvattiṃsimāni, bhikkhave, mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti…pe… vivaṭacchadoti sabbaṃ lakkhaṇasuttaṃ (dī. ni. 3.199) ayaṃ assādo ca nissaraṇañca.

‘‘Tattha katamo ādīnavo ca nissaraṇañca?

‘Bhārā have pañcakkhandhā, bhārahāro ca puggalo;

Bhārādānaṃ dukhaṃ loke, bhāranikkhepanaṃ sukhaṃ.

‘Nikkhipitvā garuṃ bhāraṃ, aññaṃ bhāraṃ anādiya;

Samūlaṃ taṇhamabbuyha, nicchāto parinibbuto’ti. (saṃ. ni. 3.22) –

Ayaṃ ādīnavo ca nissaraṇañca.

‘‘Tattha katamo assādo ca ādīnavo ca nissaraṇañca?

‘Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;

Tasmā ahaṃ pabbajitomhi rāja, apaṇṇakaṃ sāmaññameva seyyo’ti. (ma. ni. 2.307; theragā. 787; peṭako. 23) –

Ayaṃ assādo ca ādīnavo ca nissaraṇañcā’’ti vuttaṃ, tasmā tepi nayā idha niddhāretvā veditabbā. Phalādīsupi ayaṃ nayo labbhatiyeva.

Yasmā peṭake (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.

我来为您直译这段巴利文：
于此利、誉、乐、称赞，此为味。无利、无誉、苦、毁谤，此为过失。
"于此何为味与出离？
善果诸福德，意趣得成就；
迅速获最寂，证得涅槃已。"
此为味与出离。
"诸比丘，此三十二大丈夫相，具此者大丈夫唯有两趣...开显"等全部相经，此为味与出离。
"于此何为过失与出离？
五蕴确实为重担，补特伽罗为负担；
世间担负是苦，卸担则为乐。
卸下重担已，不再取余担；
拔除渴爱根，无欲得解脱。"
此为过失与出离。
"于此何为味、过失与出离？
欲乐绚丽甜可爱，种种形相扰乱心；
是故我出家为王，清净梵行实为胜。"
此为味、过失与出离。故彼等方式于此应以确定而了知。于果等中此方式亦可得。

1.9) – ‘‘tattha katamaṃ phalañca upāyo ca? ‘Sīle patiṭṭhāya naro sappañño’ti gāthā, idaṃ phalañca upāyo ca.

‘‘Tattha katamaṃ phalañca āṇatti ca?

‘Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho’ti. (udā. 44) –

Idaṃ phalañca āṇatti ca.

‘‘Tattha katamo upāyo ca āṇatti ca?

‘Kumbhūpamaṃ kāyamimaṃ viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā;

Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā’ti. (dha. pa. 40) –

Ayaṃ upāyo ca āṇatti cā’’ti vuttaṃ, tasmā evaṃ phalādīnaṃ dukkhavasenāpi udāharaṇaṃ veditabbaṃ.

‘‘Ugghaṭitaññuādīnaṃ tiṇṇaṃ puggalānaṃ imassa puggalassa imaṃ deseti, imassa puggalassa imaṃ desetī’’ti yehi puggalehi assādādayo yathārahaṃ ācariyena vibhattā, te puggalā yāhi paṭipadāhi bhinnā, tā paṭipadā kittikā bhavanti, tāhi bhinnā puggalā ca kittikāti vicāraṇāya sambhavato tā paṭipadā, te ca puggalā ettakāti gaṇanato dassetuṃ ‘‘tattha catasso paṭipadā’’tiādi āraddhaṃ.

Tattha tatthāti tesu ugghaṭitaññuādīsu puggalesu. Ye puggalā yāhi paṭipadāhi bhinnā, tā paṭipadā catasso bhavanti, te ca puggalā cattāroti yojanā kātabbā. Katamā catasso? Dukkhāpaṭipadā dandhābhiññā, dukkhāpaṭipadā khippābhiññā, sukhāpaṭipadā dandhābhiññā, sukhāpaṭipadā khippābhiññā cāti catasso. Katame cattāro? Taṇhācarito mando puggalo, taṇhācarito udatto puggalo, diṭṭhicarito mando puggalo, diṭṭhicarito udatto puggalo cāti cattāro.

Paṭipadābhiññāhi kato vibhāgopi paṭipadāhi kato vibhāgo nāma hoti avinābhāvatoti manasi katvā ‘‘catasso paṭipadābhiññā’’ti avatvā ‘‘catasso paṭipadā’’ti vuttā. Tā panetā samathavasenāpi bhinnā, vipassanāvasenāpi bhinnā. Kathaṃ samathavasena? Pathavīkasiṇādīsu sabbapaṭhamaṃ ‘‘pathavī pathavī’’tiādinā pavattamanasikārato paṭṭhāya yāva jhānassa upacāraṃ uppajjati, tāva pavattā paññā samathabhāvanā ‘‘paṭipadā’’ti vuccati. Upacārato pana paṭṭhāya yāva appanā, tāva pavattā paññā ‘‘abhiññā’’ti vuccati heṭṭhimapaññāto adhigatapaññābhāvato.

Sā ca paṭipadā kassaci dukkhā kicchā hoti nīvaraṇādipaccanīkadhammasamudācāraggahaṇatāya, kassaci tadabhāvato sukhā akicchā hoti, abhiññāpi kassaci dandhā asīghappavatti hoti avisadañāṇatāya, kassaci khippā sīghappavatti hoti visadañāṇatāyāti.

Kathaṃ vipassanāvasena? Yo rūpārūpamukhena vipassanaṃ abhinivisanto cattāri mahābhūtāni pariggahetvā upādārūpaṃ pariggaṇhāti, arūpaṃ pariggaṇhāti, rūpārūpaṃ pana pariggaṇhanto dukkhena kasirena kilamanto pariggahaetauṃ sakkoti, tassa dukkhāpaṭipadā nāma hoti. Pariggahitarūpārūpassa vipassanāparivāse maggapātubhāvadandhatāya dandhābhiññā nāma hoti. Tabbipariyāyena itarā dve honti. Vipassanāvasena pana bhinnāyeva paṭipadābhiññāyo idha daṭṭhabbā abhisamayādhikārattā, aṭṭhakathāyaṃ pana ‘‘evaṃ yesaṃ puggalānaṃ vasena desanāvibhāgo dassito, te puggale paṭipadāvibhāgena vibhajitvā dassetuṃ ‘catasso paṭipadā’tiādi vutta’’nti (netti. aṭṭha. 6) vuttaṃ. Yojanānayo vuttanayānusāreneva veditabbo.


我来为您直译这段巴利文：
"于此何为果与方便？'具慧人住戒'之偈，此为果与方便。
于此何为果与教令？
'若汝畏于苦，若苦不可爱；
勿作诸恶业，或显或隐密。'
此为果与教令。
于此何为方便与教令？
'知此身如瓶，建此心如城；
以慧器战魔，护胜莫住着。'
此为方便与教令。"故如是应知果等二法之譬喻。
"对利根等三种补特伽罗对此补特伽罗说此，对此补特伽罗说此"，由阿阇梨依补特伽罗分别味等，彼等补特伽罗由何道区分，彼等道有几种，由彼等区分之补特伽罗几何，因如是考察可能故，为显示彼等道与补特伽罗之数而开始"于此四道"等。
于此"于此"即于彼等利根等补特伽罗中。诸补特伽罗由何道区分，彼等道为四，彼等补特伽罗亦为四，应如是配合。何为四？苦迟通道、苦速通道、乐迟通道、乐速通道为四。何为四？愚钝贪行者、利根贪行者、愚钝见行者、利根见行者为四。
因道与通智不相离故，思念已不说"四道与通智"而说"四道"。彼等又依止观分别。如何依止？于地遍等最初从"地、地"等作意开始直至定的近行生起，如是行之慧名为止修道。从近行开始直至安止，如是行之慧名为通智，因为是从下慧所证得慧性故。
彼道对某人因烦恼等障法现行所执着故为苦难，对某人因无彼故为乐易，通智亦对某人因智不明利故为迟钝不速行，对某人因智明利故为速疾速行。
如何依观？有人从色无色门入观，把握四大种已把握所造色，把握无色，但把握色无色时以苦难疲劳而能把握，对彼名为苦道。已把握色无色者因观修习中道显现迟缓故名为迟通。相反者为其余二种。然于此应见依观所分别之道与通智，因是现观章故。然于注释中说"如是依诸补特伽罗差别显示说示差别已，为显示以道差别分别彼等补特伽罗而说'四道'等"。配合方式应依所说方式了知。


Catūhi paṭipadābhiññāhi cattāro puggalā sabbeva aniyamato vaṭṭadukkhato kiṃ nu kho niyyanti, udāhu ‘‘imāya paṭipadābhiññāya ayaṃ puggalo niyyāti, imāya paṭipadābhiññāya ayaṃ puggalo niyyātī’’ti niyamato ca niyyātīti vicāraṇāya sambhavato ‘‘ayaṃ puggalo imehi nissayehi upanissayapaccayaṃ labhitvā imāya paṭipadābhiññāya vaṭṭadukkhato niyyātī’’ti niyametvā dassetuṃ ‘‘taṇhācarito mando’’tiādi vuttaṃ.

Tattha taṇhācarito mando puggalo satipaṭṭhānehi nissayehi upanissayapaccayaṃ labhitvā satindriyena satindriyādhikena ariyamaggena dukkhāpaṭipadādandhābhiññāya vaṭṭadukkhato niyyāti, taṇhācarito udatto puggalo jhānehi nissayehi upanissayapaccayaṃ labhitvā samādhindriyena samādhindriyādhikena ariyamaggena dukkhāpaṭipadākhippābhiññāya vaṭṭadukkhato niyyāti , diṭṭhicarito mando puggalo sammappadhānehi nissayehi upanissayapaccayaṃ labhitvā vīriyindriyena vīriyindriyādhikena ariyamaggena sukhāpaṭipadādandhābhiññāya vaṭṭadukkhato niyyāti, diṭṭhicarito udatto puggalo saccehi nissayehi upanissayapaccayaṃ labhitvā paññindriyena paññindriyādhikena ariyamaggena sukhāpaṭipadākhippābhiññāya vaṭṭadukkhato niyyātīti yojanā kātabbā. Aṭṭhakathāyaṃ pana –

‘‘Cattāro puggalāti yathāvuttapaṭipadāvibhāgeneva cattāro paṭipannakapuggalā, taṃ pana paṭipadāvibhāgaṃ saddhiṃ hetupāyaphalehi dassetuṃ ‘taṇhācarito’tiādi vutta’’nti (netti. aṭṭha. 6) –

Vuttaṃ. Tattha taṇhācaritoti taṇhāya nibbattitaṃ caritaṃ etassa puggalassāti taṇhācarito. Mandoti mandiyāya avijjāya samannāgatoti mando, mohādhikapuggalo. Udattoti udaatto, uḷārapaññoti attho. Uḷāraṃ phalaṃ detīti udo, ko so? Pavicayo, attani nibbattoti atto, udo atto yassa puggalassāti udattoti vacanattho kātabbo.

Paṭhamāya paṭipadāya hetu nāma taṇhācaritatā, mandapaññatā ca, upāyo satindriyaṃ, sabbāsampi phalaṃ niyyānameva. Dutiyāya paṭipadāya hetu nāma taṇhācaritatā, udattapaññatā ca, upāyo vīriyindriyaṃ. Tatiyāya paṭipadāya hetu nāma diṭṭhicaritatā, mandapaññatā ca, upāyo samādhindriyaṃ. Catutthiyā paṭipadāya hetu nāma diṭṭhicaritatā, udattapaññatā ca, upāyo paññindriyanti hetupāyaphalāni daṭṭhabbāni.

Ettha ca diṭṭhicarito udatto puggalo ugghaṭitaññū nāma, diṭṭhicarito mando ceva taṇhācarito udatto ca vipañcitaññū nāma, taṇhācarito mando puggalo neyyo nāma, tasmā ‘‘tattha bhagavā ugghaṭitaññussa puggalassa nissaraṇaṃ desayatī’’tiādinā nayena ugghaṭitaññuādiveneyyattayassa bhedadassanena nissaraṇaṃ desayati, ‘‘ādīnavañca nissaraṇañca desayati, assādañca ādīnavañca nissaraṇañca desayatī’’ti desanāvibhāgo dassito. ‘‘Tattha catasso paṭipadā’’tiādinā paṭipadābhedadassanena ‘‘taṇhācarito mando puggalo, taṇhācarito udatto puggalo, diṭṭhicarito mando puggalo, diṭṭhicarito udatto puggalo’’ti catudhā bhinnaṃ taṇhācaritamandādikaṃ puggalacatukkaṃ dassitanti daṭṭhabbaṃ.


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由四道与通智四种补特伽罗是否都不确定地从轮回苦出离，还是"由此道与通智此补特伽罗出离，由此道与通智此补特伽罗出离"如是确定地出离，因如是考察可能故，为确定显示"此补特伽罗得此等依止为亲依止缘由此道与通智从轮回苦出离"而说"愚钝贪行者"等。
于此愚钝贪行者以念住为依止得亲依止缘以念根为主之圣道由苦迟通道从轮回苦出离，利根贪行者以诸禅为依止得亲依止缘以定根为主之圣道由苦速通道从轮回苦出离，愚钝见行者以正勤为依止得亲依止缘以精进根为主之圣道由乐迟通道从轮回苦出离，利根见行者以诸谛为依止得亲依止缘以慧根为主之圣道由乐速通道从轮回苦出离，应如是配合。然于注释中说：
"四补特伽罗即依所说道差别之四修行补特伽罗，为显示彼道差别与因方便果而说'贪行者'等。"
于此"贪行者"即此补特伽罗有由贪所生之行为贪行者。"愚钝"即具足愚钝无明为愚钝，痴增上补特伽罗。"利根"即殊胜慧，是其意趣。给予殊胜果为优，是何？择法，生于自身为得，具优得为利根，应如是作语义。
第一道之因名为贪行性及愚钝慧性，方便为念根，一切之果即是出离。第二道之因名为贪行性及利根慧性，方便为精进根。第三道之因名为见行性及愚钝慧性，方便为定根。第四道之因名为见行性及利根慧性，方便为慧根，应如是见因方便果。
于此利根见行者补特伽罗名为利根者，愚钝见行者与利根贪行者名为了解者，愚钝贪行者补特伽罗名为应引导者。故以"于此世尊对利根补特伽罗说示出离"等方式，以显示利根等三种所化差别而说示出离，"说示过失与出离，说示味与过失与出离"如是显示说示差别。以"于此四道"等显示道差别而显示"愚钝贪行者、利根贪行者、愚钝见行者、利根见行者"如是四分愚钝贪行等四补特伽罗，应如是见。


Idāni catūhi paṭipadābhiññāhi catudhā bhinnaṃ taṇhācaritamandacatukkaṃ atthanayayojanāya dutiyāya visayaṃ katvā dassetuṃ ‘‘ubho taṇhācaritā’’tiādi vuttaṃ. Tattha taṇhāya samādhipaṭipakkhattā taṇhācaritā mandaudattā ubho puggalā samathapubbaṅgamāya vipassanāya upanissayaṃ labhitvā rāgavirāgāya maggapaññāya niyyanti cetovimuttiyā sekkhaphalabhāvāya. Sammādiṭṭhisahiteneva sammāsamādhinā niyyānaṃ bhavati, na sammāsamādhinā eva, tasmā diṭṭhicaritā mandaudattā ubho puggalā vipassanāpubbaṅgamena samathena avijjāvirāgāya maggapaññāya niyyanti paññāvimuttiyā asekkhaphalabhāvāyāti cattāropi puggalā duvidhāyeva bhavantīti vuttaṃ hoti.

Rāgavirāgāyāti rañjatīti rāgo, so virajjati etāyāti virāgā, rāgassa virāgā rāgavirāgā, tāya rāgavirāgāya. Cetoti cittappabhedena ca samādhi vuccati yathā ‘‘cittaṃ paññañca bhāvaya’’nti (saṃ. ni. 1.23, 192; mi. pa. 2.1.9.). Paṭippassaddhivasena paṭipakkhato vimuccatīti vimutti, cetasā cittena samādhinā vimuccatīti cetovimutti, ceto eva vā vimutti cetovimutti, anāgāmiphalasamādhi. Anāgāmipuggalo hi samādhismiṃ paripūrakāritāya cetovimuttiyā niyyāti. Avijjāvirāgāyāti avindiyaṃ kāyaduccaritādiṃ vindatīti avijjā, vindiyaṃ vā kāyasucaritādiṃ na vindatīti avijjā niruttinayena. Virajjati etāyāti virāgā, avijjāya virāgā avijjāvirāgā, tāya avijjāvirāgāya. Pakārehi jānātīti paññā, vimuccatīti vimutti, paññāya vimuccatīti paññāvimutti, paññā eva vā vimutti paññāvimutti, arahattaphalapaññā, tāya paññāvimuttiyā.

‘‘Tesu katame puggalā kena atthanayena hātabbā’’ti vattabbato ‘‘tattha ye samathapubbaṅgamāhī’’tiādi vuttaṃ. Tattha tatthāti tesu ‘‘ubho taṇhācaritā’’tiādinā vibhattesu puggalesu ye ubho taṇhācaritā mandaudattā puggalā samatha…pe… niyyanti, te ubho taṇhācaritā mandaudattā puggalā nandiyāvaṭṭena nayena hātabbā gametabbā netabbā. Ye ubho diṭṭhicaritā mandaudattā puggalā vipassanā…pe… samathena niyyanti, te ubho diṭṭhicaritā mandaudattā puggalā sīhavikkīḷitena nayena hātabbā gametabbā netabbāti attho.



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今为以四道与通智四分愚钝贪行四种补特伽罗以义理配合第二境而显示故说"二贪行者"等。于此因贪与定相对故，愚钝与利根二贪行者补特伽罗得止为前导观为亲依止，由离贪之道慧出离为心解脱有学果性。唯以正见俱正定出离，非唯以正定，故愚钝与利根二见行者补特伽罗以观为前导止由离无明之道慧出离为慧解脱无学果性，即说四补特伽罗唯成二种。
"离贪"即染著为贪，由此离染为离，贪之离为离贪，由彼离贪。"心"即依心差别而说定，如"修习心与慧"。依止息从对治解脱为解脱，由心即由定解脱为心解脱，或心即解脱为心解脱，不还果定。因不还补特伽罗以定圆满作用而出离心解脱。"离无明"即知不应知身恶行等为无明，或不知应知身善行等为无明，依词源法。由此离为离，无明之离为离无明，由彼离无明。以种种知为慧，解脱为解脱，由慧解脱为慧解脱，或慧即解脱为慧解脱，阿罗汉果慧，由彼慧解脱。
因应说"于彼等何补特伽罗由何义理了知"故说"于此止为前导等"。于此"于此"即于彼等以"二贪行者"等分别诸补特伽罗中，彼二愚钝利根贪行者补特伽罗以止...出离者，彼二愚钝利根贪行者补特伽罗应以欢喜轮转方式了知、理解、引导。彼二愚钝利根见行者补特伽罗以观...止出离者，彼二愚钝利根见行者补特伽罗应以狮子游戏方式了知、理解、引导，是其意趣。

7. ‘‘Tattha catasso paṭipadā’’tiādinā desanāhārena dukkhāpaṭipadābhedena taṇhācaritamandādibhedo puggalo vibhatto, amhehi ca ñāto, ‘‘tassa vibhattānantaraṃ svāyaṃ desanāhāro kattha saṃvaṇṇetabbe dhamme kenaci ākārena sambhavatī’’ti pucchitabbabhāvato ‘‘svāyaṃ hāro kattha sambhavatī’’tiādimāha. Navamakkhaṇasampannassa satthā yaṃ dhammaṃ deseti, tasmiṃ saṃvaṇṇetabbe dhamme yā vīmaṃsādikā sutamayādikā tisso paññā vibhattā, tāhi paññāhi ye ugghaṭitaññuādayo tayo puggalā vibhattā, iti vibhattākārena ayaṃ desanāhāro satthārā desetabbe dhamme sambhavatīti daṭṭhabbo.

Tattha svāyaṃ hāroti desanāhārena paṭipadāvibhāgena veneyyapuggalavibhāgo dassito, so ayaṃ desanāhāro. Kattha sambhavatīti kattha saṃvaṇṇetabbe dhamme saṃvaṇṇanābhāvena sambhavatīti. Yassāti yo so veneyyo paccantajādīhi aṭṭhahi akkhaṇehi vimutto, savanadhāraṇādīhi ca sampattīhi samannāgato, tassa veneyyassa. Satthāti sadevakaṃ lokaṃ sāsati anusāsatīti satthā. Dhammanti desitaṃ saṃvaṇṇetabbaṃ dhammaṃ. Desayatīti saṅkhepanayavitthāranayehi bhāsati. Aññataroti bhagavato sāvakesu evaṃ dhammaṃ desetuṃ samattho sāvako. Garuṭṭhāniyoti gāravassa ṭhānabhūtehi sīlasutacāgādiguṇavisesehi yutto mānito saddahitabbavacano. Sabrahmacārīti samaṃ, saha vā brahmaṃ satthusāsanaṃ carati paṭipajjatīti sabrahmacārī. Saddhaṃ labhati ‘‘yo satthā dhammaṃ deseti, so satthā sammāsambuddho hotī’’ti satthari, ‘‘svākkhāto vatāyaṃ dhammo sāttho sabyañjano ekantaparipuṇṇo ekantaparisuddho atthāvaho hitāvaho sukhāvaho jhānamaggaphalanibbattako, amhehi ca saddahitabbo’’ti desite dhamme ca acalasaddhaṃ labhati, saddahanaṃ attano santāne punappunaṃ uppādeti. Tathā ‘‘yo sāvako dhammaṃ deseti, so sāvako saṅkhepato vā vitthārato vā dhammaṃ desetuṃ samattho vata garuṭṭhāniyo sabrahmacārī mānito saddahitabbavacano’’ti desake sāvake ca ‘‘tādisena sāvakena desito yo dhammo, so dhammo sāttho sabyañjano ekantaparipuṇṇo ekantaparisuddho atthāvaho hitāvaho sukhāvaho jhānamaggaphalanibbattako, amhehi ca saddahitabbo’’ti sāvakena desitadhamme ca saddhaṃ saddahanaṃ attano santāne punappunaṃ uppādetīti attho.


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"于此四道"等以说示方式依苦道差别显示贪行愚钝等补特伽罗差别，我等已知，"彼差别之后此说示方式在何可赞叹法以何种方式可能"应被询问，故说"此方式在何处可能"等。具足第九相的导师所说法，于可赞叹法中，以观察等三种慧已分别，由此慧等已分别利根等三补特伽罗，如是以差别方式此说示方式导师于可说法可能，应如是见。
于此"此方式"即以说示方式依道差别显示所化补特伽罗差别，此即说示方式。"在何处可能"即在何可赞叹法中以赞叹性可能。"彼"即彼所化者已由边地等八种相解脱，具足听闻持诵等成就。"导师"即能统治天人世间而教诫。"法"即所说可赞叹法。"说示"即以略说方式与广说方式而说。"某一"即佛弟子中能如是说法者。"尊重处"即具足敬重之处，以戒闻布施等功德差别而被尊敬、应被信受。"同梵行者"即同样，或与梵（即佛法）一起修行。得信："说法者即是正等觉导师"，于导师；"此法确实善说，具义、具文，究竟圆满，究竟清净，能带来利益、利乐、安乐，能生起禅定、道、果、涅槃"，于所说法，得不动信，于自相续中再三生起信。如是"说法弟子，能略说或广说法，应被尊重、同梵行、被尊敬、应被信受"，于说法者与弟子；"如是弟子所说之法，具义、具文，究竟圆满，究竟清净，能带来利益、利乐、安乐，能生起禅定、道、果、涅槃"，于弟子所说法，得信，于自相续中再三生起信，是其意趣。


Tatthāti tasmiṃ saddahitabbe satthārā desitadhamme ceva sāvakena desitadhamme ca saddahantassa veneyyassa yā vīmaṃsā, vīmaṃsantassa yā ussāhanā, ussahantassa yā tulanā, tulayantassa yā upaparikkhā, sā ayaṃ vīmaṃsādikā paññā saddhānusārena pavattanato sutamayī paññā nāma. Tattha vīmaṃsanaṃ vimaṃsā, pāḷiyā, pāḷiatthassa ca vīmaṃsā. Vīmaṃsatīti vā vīmaṃsā, padaṃ padantarena, padatthaṃ padatthantarena vicāraṇakā paññā. Yathā cettha, evaṃ ussāhanādīsupi bhāvasādhanakattusādhanāni kātabbāni. Ussāhanā ca ussāhena upatthambhikā dhammassa dhāraṇaparicayasādhikā paññā ca, na vīriyaṃ, ettha ca yā sutamatteyeva pavattā, vīmaṃsādibhāvaṃ appattā nivattā, sā sutamayī paññā na hoti. Yā ca sutvā vīmaṃsitvā ussāhanādibhāvaṃ appattā nivattā, yā ca sutvā vīmaṃsitvā ussahitvā tulanādibhāvaṃ appattā nivattā, yā ca sutvā vīmaṃsitvā ussahitvā tulayitvā upaparikkhanabhāvaṃ appattā nivattā, sāpi paññā na sutamayī paññā hotīti daṭṭhabbā. Yā pana sutvā saddahantassa vīmaṃsā, vīmaṃsantassa ussāhanā, ussahantassa tulanā, tulayantassa upaparikkhā hoti, ayaṃ sutamayī paññā nāma hotīti daṭṭhabbā.

Sutamayī paññā ācariyena vibhattā, amhehi ca ñātā, ‘‘katamā cintāmayī paññā’’ti vattabbabhāvato sutamayiyā paññāya vibhajanānantaraṃ cintāmayiṃ paññaṃ vibhajituṃ ‘‘tathā sutena nissayenā’’tiādimāha. Tattha sutanti suyyate pariyattidhammoti suto, savanaṃ pariyattidhammassāti vā sutaṃ, duvidhampi sutaṃ. Nissayena upanissāyāti attho. Itthambhūtalakkhaṇe cetaṃ ‘‘sutena nissayenā’’ti karaṇavacanaṃ. Ettha pana ‘‘idaṃ pāṇātipātādiviramanaṃ sīlanaṭṭhena sīlaṃ, ayaṃ ekaggatā samādahanaṭṭhena samādhi , imāni bhūtupādāni ruppanaṭṭhena rūpāni, ime phassādayo namanaṭṭhena nāmāni, ime rūpādayo pañca dhammā rāsaṭṭhena khandhā’’ti tesaṃ tesaṃ dhammānaṃ pīḷanādisabhāvassa vīmaṃsanābhūtā paññā vīmaṃsā nāma. Tesaṃyeva sīlasamādhiādīnaṃ sīlati patiṭṭhahati etthāti sīlantiādivacanatthaṃ pucchitvā sabhāgalakkhaṇarasapaccupaṭṭhānapadaṭṭhānānaṃ tuletvā viya gahaṇapaññā tulanaṃ nāma. Tesaṃyeva sīlasamādhiādīnaṃ dhammānaṃ sabhāvalakkhaṇaṃ avijahitvā aniccatādukkhatādinamanaruppanādisappaccayasaṅkhatādiākāre vitakketvā upaparikkhaṇapaññā eva upaparikkhā nāmāti visesato daṭṭhabbo. Sutadhammassa dhāraṇaparicayavasena pavattanato sutamayī paññā ussāhanā jātā viya na cintāmayī paññā cintitassa dhāraṇaparicayavasena appavattanatoti ‘‘ussāhanā’’ti na vuttaṃ.


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于此即于彼应信受之导师所说法及弟子所说法，信受者之观察，观察时之努力，努力时之衡量，衡量时之审察，彼观察等慧因依信而行故名为闻所成慧。于此观察为审察，即圣典及圣典义之观察。或观察为观察，即以语词对照他语词、以义对照他义之思择慧。如此处，于努力等中亦应作状态释与作者释。努力即以精勤支持、成就法之持诵熟习之慧，非精进。于此若仅在闻中而行，未达观察等性而止，彼非闻所成慧。闻已观察未达努力等性而止，闻已观察努力未达衡量等性而止，闻已观察努力衡量未达审察性而止，彼慧亦非闻所成慧，应如是见。然闻已信受者之观察，观察者之努力，努力者之衡量，衡量者之审察，此名闻所成慧，应如是见。
阿阇梨已分别闻所成慧，我等亦已知，因应说"何为思所成慧"故，于分别闻所成慧后为分别思所成慧而说"如是以闻为依止"等。于此闻即所闻教法为闻，或闻为听闻教法，二种闻。依止为亲依止，是其意趣。此中"以闻为依止"之具格语表示如此性相。于此"此离杀生等以戒性为戒，此一境性以等持性为定，此大种所造以坏灭性为色，此触等以倾向性为名，此色等五法以蕴积性为蕴"，如是观察彼等诸法逼迫等自性之慧名为观察。对彼等戒定等问"戒为依止于此"等语义后，如衡量同分相、味、现起、近因而取之慧名为衡量。对彼等戒定等诸法不离自相后，思惟无常性、苦性等，倾向性、坏灭性等，有缘、有为性等行相之审察慧即名为审察，应如是特别见。因闻所成慧依所闻法之持诵熟习而行故如生起了努力，思所成慧因不依所思之持诵熟习而行故不说"努力"。


Sutamayī paññā ceva cintāmayī paññā ca ācariyena vibhattā, amhehi ca ñātā, ‘‘katamā bhāvanāmayī paññā’’ti vattabbabhāvato kāraṇabhūtānaṃ dvinnaṃ sutamayicintāmayipaññānaṃ dassanānantaraṃ phalabhūtaṃ bhāvanāmayiṃ paññaṃ vibhajanto ‘‘imāhi dvīhī’’tiādimāha. Tattha imāhi dvīhi paññāhīti sutamayicintāmayipaññāhi kāraṇabhūtāhi. Sutamayipaññāya vā cintāmayipaññāya vā ubhayattha vā ṭhitoyeva yogāvacaro vipassanaṃ ārabhatīti. Manasikārasampayuttassāti rūpārūpesu pariggahādivasena saṅkhāresu aniccatādivasena manasikārena sammā pakārehi yuttappayuttassa. Diṭṭhivisuddhikaṅkhāvitaraṇavisuddhimaggāmaggañāṇadassanavisuddhi- paṭipadāñāṇadassanavisuddhisampādanena vipassanaṃ ussukkantassa yogāvacarassa santāne ñāṇadassanavisuddhisaṅkhātaṃ yaṃ ariyamaggañāṇaṃ nibbānārammaṇadassanabhūmiyaṃ vā bhāvanābhūmiyaṃ vā uppajjati, ayaṃ bhāvanāmayī paññāti attho daṭṭhabbo. Yadipi paṭhamamaggañāṇaṃ paṭhamaṃ nibbānadassanato ‘‘dassana’’nti vuttaṃ, bhāvanāvasena pana pavattanato ‘‘bhāvanāmayī paññā’’ti veditabbaṃ. Dassanabhūmīti paṭhamamaggaphalāni, sesāni ‘‘bhāvanābhūmī’’ti vuccanti.



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阿阇梨已分别闻所成慧与思所成慧，我等亦已知，因应说"何为修所成慧"故，在显示作为因的二种闻所成思所成慧后，为分别作为果的修所成慧而说"以此二"等。于此"以此二慧"即以作为因的闻所成思所成慧。瑜伽行者或住于闻所成慧，或住于思所成慧，或住于二者而开始观。"相应作意"即于色无色中依把握等，于诸行中依无常等，以正确方式相应作意。瑜伽行者以成就见清净、度疑清净、道非道智见清净、行道智见清净而精进于观，于其相续中名为智见清净之圣道智，于见涅槃所缘地或修地生起，应知此为修所成慧之意趣。虽然初道智因最初见涅槃故说为"见"，然依修而行故应知为"修所成慧"。见地即初道果，其余说为"修地"。

8. Amhākācariya tumhehi ‘‘yassa satthā vā’’tiādinā sutamayipaññādikā vibhattā, evaṃ sati sutena vinā cintāmayī paññā nāma na bhaveyya, mahābodhisattānaṃ pana sutena vinā cintāmayī paññā hotvevāti codanaṃ manasi katvā tasmiṃ saṅgahetvā pakārantarena vibhajituṃ ‘‘paratoghosā’’tiādimāha.

Tattha paratoghosāti parato pavatto desanāghoso paccayo etissāti paratoghosā. Paccattasamuṭṭhitāti pati visuṃ attaniyeva samuṭṭhitā. Yonisomanasikārāti tesaṃ tesaṃ cintetabbānaṃ rūpādīnaṃ dhammānaṃ ruppananamanādisabhāvapariggaṇhanādinā upāyena pavattamanasikārā cintāmayī paññā nāma, iminā sāvakāpi sāmaññato gahitā, tathāpi ugghaṭitaññuādīnaṃyeva vuttattā sāvakā idha gahitā, tasmā purimanayo yuttataro. Paratoti dhammadesakato pavattena dhammadesanāghosena hetunā yaṃ ñāṇaṃ uppajjati, paccattasamuṭṭhitena, yonisomanasikārena ca hetunā yaṃ ñāṇaṃ uppajjati, ayaṃ bhāvanāvasena pavattanato bhāvanāmayī paññā nāma, iminā sāvakāpi sāmaññato gahitā, tathāpi ugghaṭitaññuādīnaṃyeva vuttattā sāvakā idha gahitā, tasmā purimanayo yuttataro. Paratoti dhammadesakato pavattena dhammadesanāghosena hetunā yaṃ ñāṇaṃ uppajjati, paccattasamuṭṭhitena, yonisomanasikārena ca hetunā yaṃ ñāṇaṃ uppajjati, ayaṃ bhāvanāvasena pavattanato bhāvanāmayī paññā nāmāti vibhajitvā paṇḍitehi ñeyyāti vitthārena gambhīratthaṃ ñātuṃ icchantehi ‘‘evaṃ paṭipadāvibhāgenā’’tiādinā (netti. aṭṭha. 9) aṭṭhakathāvacanena jānitabbo.

Sutamayipaññādikā tisso paññā ācariyena nānānayehi vibhattā, amhehi ca ñātā, ‘‘tāsu yassa ekā vā dve vā paññā atthi, so puggalo konāmo, yassa ekāpi natthi, so puggalo konāmo’’ti pucchitabbabhāvato yassa ayaṃ paññā, imā vā atthi, so puggalo itthannāmo, yassa natthi, so puggalo itthannāmoti paṭipadāpaññāppabhedena puggalaṃ vibhajituṃ ‘‘yassa imā’’tiādi vuttaṃ.

Tattha yassa atitikkhapaññassa sutamayī paññā ceva cintāmayī paññā ca imā dve paññā atthi, ayaṃ atitikkhapañño uddesamatteneva jānanato ugghaṭitaññū nāma. Yassa nātitikkhapaññassa uddesaniddesehi sutamayī paññā atthi, cintāmayī paññā natthi, ayaṃ nātitikkhapañño uddesaniddesehi jānanato vipañcitaññū nāma. Yassa mandapaññassa uddesaniddesehi neva sutamayī paññā atthi, na cintāmayī paññā ca, ayaṃ mandapañño uddesaniddesapaṭiniddesehi jānanato niravasesavitthāradesanāya netabbato neyyo nāmāti. Aṭṭhakathāyaṃ pana ‘‘idāni yadatthaṃ imā paññā uddhaṭā, tameva veneyyapuggalavibhāgaṃ yojetvā dassetuṃ ‘yassā’tiādi vutta’’ntiādi (netti. aṭṭha. 8) vuttaṃ.


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8、我们的导师，你们以"谁的导师或..."等方式分别讲述了闻所成慧等，如果是这样的话，没有听闻就不会有思所成慧，但是大菩萨们却能不经听闻就产生思所成慧，考虑到这个质疑，为了把这个包含进去并从另一个角度加以分别，所以说"从他人之声..."等。
其中，"从他人之声"是指从他人发出的说法之声作为这个（慧）的缘，所以称为从他人之声。"自心生起"是指各别从自己内心生起。"如理作意"是指对于那些应当思维的色等诸法，通过把握变坏、倾向等自性等方式而转起的作意，称为思所成慧。这里虽然一般地包含了声闻，但因为只说及利根者等，所以这里指的是声闻，因此前面的解释更为恰当。"从他人"是指由于从说法者发出的说法之声这个因而生起的智慧，由于自心生起和如理作意这个因而生起的智慧，这个因为是以修习的方式转起，所以称为修所成慧。这里虽然一般地包含了声闻，但因为只说及利根者等，所以这里指的是声闻，因此前面的解释更为恰当。想要详细了解深奥义理的智者们，应当通过"如是以行道分别"等注释书的文句来了知。
闻所成慧等三种慧已被导师以种种方式分别，我们也已经了知，因为可以问"在这些慧中，具有一种或两种慧的补特伽罗叫什么名字，一种都没有的补特伽罗叫什么名字"，所以为了依据行道和智慧的差别来分别补特伽罗，说了"谁的这些..."等。
其中，如果某个利根者具有闻所成慧和思所成慧这两种慧，这个利根者因为仅仅通过略说就能了知，所以称为顿悟者。如果某个中根者具有通过略说和详说而来的闻所成慧，但没有思所成慧，这个中根者因为通过略说和详说而了知，所以称为渐悟者。如果某个钝根者既没有通过略说和详说而来的闻所成慧，也没有思所成慧，这个钝根者因为通过略说、详说和反复解说而了知，因为需要通过完整详尽的教说来引导，所以称为应被引导者。但在注释书中说："现在，为了显示这些慧被举出的目的，即所化补特伽罗的差别，所以说'谁的...'等"等。

9. ‘‘Tattha bhagavā ugghaṭitaññussā’’tiādinā desanaṃ vibhāveti, ‘‘tattha catasso paṭipadā’’tiādinā paṭipadāvibhāgehi, ‘‘svāyaṃ hāro’’tiādinā ñāṇavibhāgehi ca desanābhājanaṃ veneyyattayaṃ ācariyena vibhattaṃ, amhehi ca ñātaṃ, ‘‘yāya desanāpāḷiyā desanāhāraṃ yojetuṃ pubbe ‘dhammaṃ vo, bhikkhave, desessāmī’tiādinā desanāhārassa visayabhāvena yā pāḷidesanā nikkhittā, sā pāḷidesanā desanāhārena niddhāritesu assādādīsu atthesu kimatthaṃ desayatī’’ti pucchitabbattā ‘‘imaṃ atthaṃ desayatī’’ti niyametvā dassetuṃ ‘‘sāyaṃ dhammadesanā’’tiādi āraddhaṃ.

Tattha sāyaṃ dhammadesanāti yā dhammadesanā ādikalyāṇādikā pubbe desanāhārassa visayabhāvena nikkhittā, sāyaṃ dhammadesanā assādādīsu kimatthaṃ desayatīti kathetukāmatāya pucchati, pucchitvā ‘‘cattāri saccāni desayatī’’ti vissajjeti, tāni sarūpato dassetuṃ ‘‘dukkhaṃ samudayaṃ nirodhaṃ magga’’nti vuttaṃ. Pavattipavattakanivattinivattanupāyabhāvena aviparītabhāvato ‘‘saccānī’’ti vuttāni.

Yassaṃ desanāyaṃ saccāni desanāhārena niddhāritāni, sā desanā cattāri saccāni desayatīti yuttaṃ hotu. Yassaṃ desanāyaṃ assādādayo niddhāritā, sā desanā cattāri saccāni desayatīti na sakkā vattuṃ. Heṭṭhā ca assādādayo niddhāritā, tasmā ‘‘assādādayo’’tipi vattabbanti codanaṃ manasi katvā ‘‘ādīnavo phalañca dukkha’’ntiādi vuttaṃ. Desanāhārena saṃvaṇṇanānayena desanāyaṃ niddhārito ādīnavo ceva phalañca dukkhasaccaṃ hoti, assādo samudayasaccaṃ, nissaraṇaṃ nirodhasaccaṃ, upāyo ceva āṇatti ca maggasaccaṃ hoti, tasmā ‘‘cattāri saccāni desayatī’’ti vattabbamevāti.

Taṇhāvajjā tebhūmakadhammā dukkhaṃ, te ca aniccādīhi pīḷitattā ādīnavāyeva. Phalanti desanāya phalaṃ lokiyaṃ, na lokuttaraṃ, tasmā dukkhanti vattabbameva. Assādoti taṇhāssādassa gahitattā ‘‘assādo samudayo’’ti ca vattabbaṃ. Assādekadeso dukkhameva, assādekadeso dukkhañceva samudayo ca. Saha vipassanāya ariyamaggo ca bhagavato āṇatti ca desanāya phalādhigamassa upāyabhāvato ‘‘upāyo, āṇatti ca maggo’’ti vuttaṃ, nissaraṇekadesopi maggoti daṭṭhabbo. ‘‘Imāni cattāri saccāni yā desanā visesato desayati, katamā sā’’ti pucchitabbattā visesaṃ niyametvā dassetuṃ ‘‘imāni cattāri saccāni idaṃ dhammacakka’’nti vuttaṃ. Idaṃ vuccamānaṃ dhammacakkaṃ imāni cattāri saccāni visesato desayatīti yojanā kātabbā.

‘‘Yā desanā imāni cattāri saccāni visesato desayati, tassā desanāya dhammacakkabhāvaṃ kiṃ bhagavā āhā’’ti vattabbabhāvato ‘‘yathāha bhagavā’’tiādi vuttaṃ. Tattha ‘‘jātipi dukkhā’’tiādivacanato (mahāva. 14) taṇhāvajjaṃ jātiādikaṃ tebhūmakadhammajātaṃ dukkhassa adhiṭṭhānabhāvena, dukkhadukkhādibhāvena ca ‘‘dukkha’’nti vuttaṃ. Meti mayā pavattitanti yojanā. Bhikkhaveti savane ussāhaṃ janetuṃ ālapati. Bārāṇasiyanti bārāṇasīnagarassa avidūre. Isipataneti sīlakkhandhādīnaṃ isanato gavesanato ‘‘isī’’ti voharitānaṃ paccekabuddhānaṃ patanaṭṭhāne. Migadāyeti migānaṃ abhayadānaṭṭhāne kārite assameva.


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9、"其中世尊对利根者..."等是在阐明教说，"其中四种行道..."等是通过行道的分别，"这个引导..."等是通过智慧的分别，导师分别了作为教说对象的三种所化机，我们也已了知。因为可以问："之前以'诸比丘，我将为你们说法...'等作为教说引导的对象而安立的经文教说，这个经文教说在通过教说引导确定的味著等义理中是为了说明什么义理"，为了确定并显示"是为了说明这个义理"，所以开始说"这个法教..."等。
其中，"这个法教"是在问：之前作为教说引导的对象而安立的、具有初善等特质的法教，在味著等中是为了说明什么义理，问了之后回答说"是为了说明四谛"，为了显示这些（四谛）的自性，所以说"苦、集、灭、道"。因为以流转、使流转、还灭、还灭方便的方式而不颠倒，所以称为"谛"。
在某个教说中通过教说引导确定了诸谛，那个教说说明四谛是合理的。但在某个教说中确定了味著等，那个教说说明四谛是不能说的。而在前面确定了味著等，因此也应该说"味著等"，考虑到这个质疑，所以说"过患和果是苦..."等。按照教说引导的注释方法，在教说中所确定的过患和果是苦谛，味著是集谛，出离是灭谛，方便和教诫是道谛，因此应当说"说明四谛"。
除了爱之外的三界诸法是苦，它们因为被无常等所逼迫所以就是过患。果是指教说的世间果，不是出世间果，因此应该说是苦。味著是因为已经包含了爱的味著，所以应该说"味著是集"。味著的一部分就是苦，味著的另一部分既是苦也是集。圣道连同观智和世尊的教诫，因为是获得教说之果的方便，所以说"方便和教诫是道"，出离的一部分也应该被看作是道。因为可以问"什么教说特别说明这四谛"，为了确定并显示特殊性，所以说"这个法轮说明这四谛"。应当这样理解：这个将要说的法轮特别说明这四谛。
因为应该说"世尊是否说了这个教说以法轮的方式说明这四谛"，所以说"如世尊所说..."等。其中，从"生也是苦"等言句可知，除了爱之外的生等三界诸法，因为是苦的所依，因为是苦苦等的缘故，所以说"苦"。"我"是指被我转起的意思。"诸比丘"是为了生起听闻的精进而称呼。"在波罗奈（现在的瓦拉纳西）"是指在波罗奈城不远处。"仙人堕处"是指寻求戒蕴等而被称为"仙人"的诸辟支佛降落的地方。"施鹿林"是指为施予诸鹿无畏而建造的精舍。


Anuttaranti uttaritarābhāvena anuttaraṃ anatisayaṃ. Dhammacakkanti satipaṭṭhānādike sabhāvadhāraṇādinā atthena dhammo ceva pavattanaṭṭhena cakkañcāti dhammacakkaṃ. Appaṭivattiyanti appaṭisedhanīyaṃ. Kasmā? Janakassa bhagavato dhammissarattā sammāsambuddhattā, jaññassa ca anuttarattā koṇḍaññādīnañceva aṭṭhārasabrahmakoṭiyā ca catusaccapaṭivedhasādhanato ca. ‘‘Kena appaṭivattiya’’nti pucchitabbattā ‘‘samaṇena vā’’tiādimāha. Tattha samaṇenāti pabbajjamattūpagatena . Brāhmaṇenāti jātibrāhmaṇena. Paramatthānañhi samaṇabrāhmaṇānaṃ paṭisedhane cittuppādānuppajjanampi natthi. Devenāti chakāmāvacaradevena. Brahmunāti rūpabrahmā gahitā. ‘‘Samaṇena vā …pe… brahmunā’’ti ettakameva avatvā‘‘kenacī’’ti vuttavacanena avasesakhattiyagahapatiparisajanā saṅgahitā. Tasmā khattiyabrāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmaparisā aṭṭhavidhāpi paṭisedhetuṃ asamatthāyevāti veditabbā. Lokasminti sattasamūhe dhammacakkādhāre.

‘‘Dvādasa padāni sutta’’nti gāthānurūpaṃ dhammacakkasutte padāni vibhajanto ‘‘tattha aparimāṇā’’tiādimāha. Tattha tatthāti dhammacakkadesanāyaṃ (saṃ. ni. 5.1081; mahāva. 13 ādayo; paṭi. ma. 

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"无上"是因为没有更上的而称为无上、无胜过。"法轮"是因为念处等以持有自性等义而为法，以转起义而为轮，所以称为法轮。"无人能转"是指无人能够阻止。为什么？因为世尊是能生者、法的自在者、正等觉者，所生法是无上的，以及使憍陈如等和一百八十亿梵天证悟四谛的缘故。因为可以问"谁无法转"，所以说"沙门或..."等。其中，"沙门"是指仅仅受具足戒者。"婆罗门"是指种姓婆罗门。因为对于第一义的沙门、婆罗门来说，连阻止的心念都不会生起。"天"是指六欲界天。"梵"是指色界梵天。不仅说"沙门或...乃至...梵"，通过说"任何"这个词而包含了其余的刹帝利、居士等众人。因此应当了知：刹帝利、婆罗门、居士、沙门、四大天王天、三十三天、魔、梵天等八种众都无法阻止。"在世间"是指在作为法轮所依的有情群中。
"十二句经"是随顺偈颂而分别法轮经中的诸句，所以说"其中无量..."等。其中，"其中"是指在法轮教说中。

2.30). ‘‘Aparimāṇā akkharā aparimāṇā padā’’ti avatvā ‘‘aparimāṇā padā aparimāṇā akkharā’’ti uppaṭipāṭivacanehi yebhuyyena padasaṅgahitānīti dasseti. Padā, akkharā, byañjanāti ca liṅgavipallāsānīti daṭṭhabbāni. Etasseva atthassāti vattabbākārassa catusaccasaṅkhātassa atthasseva saṅkāsanā pakāsanā pakāsanākāro paññattākāroti ākāravantaākārasambandhe sāmivacanaṃ. Saṅkāsanākāroti ca saṅkāsanīyassa atthassa ākāro. Esa nayo sesesupi. Itipīti iti iminā pakārenapi, iminā pakārenapi idaṃ jātiādikaṃ dukkhaṃ ariyasaccanti veditabbaṃ.

Ayanti kāmataṇhādibhedā ayaṃ taṇhā. Dukkhasamudayoti dukkhanibbattanassa hetubhāvato dukkhasamudayo. Ayanti sabbasaṅkhatato nissaṭā ayaṃ asaṅkhatā dhātu. Dukkhanirodhoti jātiādippabhedassa dukkhassa anuppādananirodhapaccayattā dukkhanirodho. Ayanti sammādiṭṭhādiko aṭṭhaṅgiko ariyo maggo. Dukkhanirodhabhūtaṃ nibbānaṃ ārammaṇakaraṇavasena gatattā, dukkhanirodhappattiyā paṭipadābhāvato ca dukkhanirodhagāminī paṭipadā. Sesaṃ vuttanayameva.

‘‘Tattha aparimāṇā’’tiādinā byañjanapadaatthapadāni vibhajitvā tesaṃ aññamaññaṃ visayivisayabhāvena sambandhabhāvaṃ dassetuṃ ‘‘tattha bhagavā akkharehi saṅkāsetī’’tiādi vuttaṃ. Atha vā bhagavā kiṃ sāmaññehi akkharādīhi saṅkāseti vā pakāseti vā, udāhu yathārahaṃ saṅkāseti pakāsetītiādivicāraṇāya sambhavato visayavisayibhāvena sambandhabhāvaṃ niyametvā dassetuṃ ‘‘tattha bhagavā akkharehi saṅkāsetī’’tiādi vuttaṃ. Tattha ‘‘akkharehi saṅkāsetī’’ti kasmā evaṃ vuttaṃ, nanu ‘‘dukkhasacca’’ntiādīsu padeneva dukkhasaccatthattādiko saṅkāsitabboti? Saccaṃ, padāvayavassa pana akkharassa gahaṇamukheneva akkharasamudāyassapi padassa gahaṇaṃ hoti, pade gahite ca dukkhasaccatthādikāvabodho hotveva, evaṃ sati padeneva sijjhanato akkharo visuṃ na gahetabboti? Na, dukkhasaccatthādikāvabodhassa visesuppattibhāvato. Du-iti akkharena hi anekupaddavādhiṭṭhānabhāvena kucchitattho gahito, kha-iti akkharena dhuvasubhasukhattabhāvavirahena tucchatthoti evamādikāvabodhassa visesuppatti bhavati. Tena vuttaṃ ‘‘padatthagahaṇassa visesādhānaṃ jāyatī’’ti (netti. aṭṭha. 9). Padapariyosāne vākyapariyosānābhāvato akkharehi saṃkhittena dīpiyamāno attho padehi pakāsitovāti vuttaṃ ‘‘padehi pakāsetī’’ti. Vākyapariyosāne pana saṅkāsito pakāsito attho vivarito vivaṭo katovāti vuttaṃ. ‘‘Byañjanehi vivaratī’’ti. Pakārehi ca vākyabhede kate so attho vibhatto nāmāti vuttaṃ ‘‘ākārehi vibhajatī’’ti. Vākyāvayavānaṃ padānaṃ paccekaṃ nibbacanavibhāge kate so attho pākaṭo katovāti vuttaṃ ‘‘niruttīhi uttānīkarotī’’ti. Katanibbacanehi vākyāvayavehi vitthāravasena niravasesato desitehi veneyyasattānaṃ citte parisamantato tosanaṃ hoti, paññātejanañcāti āha ‘‘niddesehi paññapetī’’ti.


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没有说"无量音节、无量词语"，而是说"无量词语、无量音节"，通过这种颠倒次序，显示大多数是被词语包含的。词语、音节、语素应当被视为语法变化。这是为了阐明、显示、显示这个被称为四谛的义理的显示方式。"显示方式"是指应当显示的义理的方式。其他情况也是同样的方式。"如此"是指通过这种方式、通过这种方式，应当了知这个生等苦为圣谛。
这是指欲爱等种类的爱。"苦集"是因为是苦生起的因。这是指从一切有为法中分离出来的无为界。"苦灭"是因为是生等苦不生起、灭尽的缘故。这是指从正见等开始的八支圣道。因为以缘取涅槃为目标，因为是趋向苦灭的行道，所以是趋向苦灭的行道。其余部分与前面所说的方式相同。
通过"其中无量..."等分别语素、词语、义理，并为了显示它们之间以对象和对象的方式相互关联，所以说"其中世尊以音节显示..."等。或者，世尊是以普通的音节等显示还是阐明，还是按照适当的方式显示阐明等，为了确定并显示以对象和对象的方式相互关联，所以说"其中世尊以音节显示..."等。
为什么说"以音节显示"？难道不是仅仅通过词语在"苦谛"等中显示苦谛的义理吗？诚然如此，但通过词语的部分音节的方式，也包含了整个词语，当词语被包含时，就能了解苦谛等义理，这种情况下，音节是否应该被单独把握？不是的，因为对苦谛等义理的特殊了解会产生。例如，"du-"音节表示多种灾难的根源，意味着可憎；"kha-"音节表示没有持续、美好、快乐的状态，意味着空虚。因此说"词义把握会产生特殊阐明"。
因为在词语结尾处没有句子结尾，所以说通过音节简略显示的义理是通过词语阐明的。在句子结尾处显示、阐明、开启、展开的义理，所以说"以语素展开"。通过各种方式在句子分别中阐明的义理，所以说"以方式分别"。对句子各部分词语逐一进行词源解析和分别时，义理被显露，所以说"以语源显明"。通过已经进行词源解析的句子部分，从各个方面详尽地教导，使所化有情的心完全满足，并激发智慧，所以说"以详说阐明"。


‘‘Bhagavā akkharehi saṅkāsetī’’tiādīsu ‘‘bhagavā evā’’ti vā ‘‘akkharehi evā’’ti vā avadhāraṇe yojite ‘‘sāvako na saṅkāseti, padādīhi na saṅkāsetī’’ti attho bhaveyya, sāvako ca saṅkāseti, padādīhi ca saṅkāseti. Kattha avadhāraṇaṃ yojetabbanti ce? ‘‘Bhagavā akkharehi saṅkāsetiyevā’’ti avadhāraṇaṃ yojetabbaṃ. Evañhi sati sāvakena saṅkāsito vā padādīhi saṅkāsito vā attho saṅgahito hoti. Atthapadānañca akkharādinānāvisayatā siddhā hoti. Tena ekānusandhike sutte chaḷeva atthapadāni niddhāretabbāni, anekānusandhike sutte anusandhibhedena visuṃ visuṃ cha cha atthapadāni niddhāretabbāni.

‘‘Chasu byañjanapadesu katamena byañjanapadena katamaṃ kiccaṃ sādhetī’’ti pucchitabbattā ‘‘iminā idaṃ kiccaṃ, iminā idaṃ kiccaṃ sādhetī’’ti niyametvā dassetuṃ ‘‘tattha bhagavā akkharehi ca padehi ca ugghaṭetī’’tiādimāha. Tattha tatthāti akkharādīsu byañjanapadesu. Ugghaṭetīti ugghaṭanakiccaṃ sādhetīti attho. Kiñcāpi desanāva ugghaṭanakiccaṃ sādheti, bhagavā pana desanājanakattā ugghaṭanakiccaṃ sādhetīti vuccati. Sesesupi evamattho daṭṭhabbo.

‘‘Ugghaṭanakiccasādhikā desanāyeva kiṃ vipañcanavitthāraṇakiccasādhikā desanājanakattā, udāhu visuṃ visuṃ kiccasādhikā aññā’’ti pucchitabbabhāvato visuṃ visuṃ kiccasādhikā aññā desanāti niyametvā dassetuṃ ‘‘tattha ugghaṭanā ādī’’tiādimāha. Atha vā ‘‘katamā ugghaṭanā, katamā vipañcanā, katamā vitthāraṇā’’ti pucchitabbattā vuttaṃ ‘‘tattha ugghaṭanā ādī’’tiādi. Tattha tatthāti ugghaṭanādikiccasādhikāsu desanāsu. Ugghaṭanāti ugghaṭanakiccasādhikā desanā ādidesanā hoti. Vipañcanāti vipañcanakiccasādhikā desanā majjhedesanā hoti. Vitthāraṇāti vitthāraṇakiccasādhikā desanā pariyosānadesanā hotīti attho daṭṭhabbo.

‘‘Ugghaṭiyanto uddisiyamāno pariyattiatthabhūto dhammavinayo katamaṃ puggalaṃ vineti, vipañciyanto niddisiyamāno pariyattiatthabhūto dhammavinayo katamaṃ puggalaṃ vineti, vitthāriyanto paṭiniddisiyamāno pariyattiatthabhūto dhammavinayo katamaṃ puggalaṃ vinetī’’ti pucchitabbattā ‘‘soyaṃ dhammavinayo’’tiādimāha. Aṭṭhakathāyaṃ pana ‘‘evaṃ ‘akkharehi saṅkāsetī’tiādīnaṃ channaṃ byañjanapadānaṃ byāpāraṃ dassetvā idāni atthapadānaṃ byāpāraṃ dassetuṃ ‘soyaṃ dhammavinayo’tiādi vutta’’nti (netti. aṭṭha. 9) vuttaṃ.

Tattha ugghaṭiyanto uddisiyamāno uddesapariyattiatthabhūto so ayaṃ dhammavinayo ugghaṭitaññupuggalaṃ vineti, tena ugghaṭitaññuno puggalassa vinayanena naṃ ugghaṭiyantaṃ uddisiyamānaṃ uddesapariyattiatthabhūtaṃ vinayaṃ ‘‘ādikalyāṇo’’ti āhu. Vipañciyanto niddisiyamāno niddesapariyattiatthabhūto so ayaṃ dhammavinayo vipañcitaññupuggalaṃ vineti, tena vipañcitaññupuggalassa vinayanena naṃ vipañciyantaṃ niddisiyamānaṃ niddesapariyattiatthabhūtaṃ vinayaṃ ‘‘majjhekalyāṇo’’ti āhu. Vitthāriyanto paṭiniddisiyamāno paṭiniddesapariyattiatthabhūto so ayaṃ dhammavinayo neyyaṃ puggalaṃ vineti vinayanaṃ janeti, tena neyyassa puggalassa vinayanena naṃ vitthāriyantaṃ paṭiniddisiyamānaṃ paṭiniddesapariyattiatthabhūtaṃ vinayaṃ ‘‘pariyosānakalyāṇo’’ti āhūti yojanatthoti daṭṭhabbo.


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在"世尊以音节显示"等中，如果把限定放在"唯世尊"或"唯以音节"上，就会变成"声闻不显示，不以词等显示"的意思，但实际上声闻也显示，也以词等显示。如果问"应该在哪里加限定"，应该这样限定："世尊确实以音节显示"。这样的话，就包含了由声闻显示或由词等显示的义理。而且义理词有音节等不同的对象也就确定了。因此在单一主题的经中应当确定六个义理词，在多主题的经中应当按照不同的主题分别确定各六个义理词。
因为可以问"在六种语素词中，用哪种语素词完成哪种作用"，为了确定并显示"用这个完成这个作用，用这个完成这个作用"，所以说"其中世尊以音节和词语开显..."等。其中，"其中"是指在音节等语素词中。"开显"的意思是完成开显的作用。虽然是教说完成开显的作用，但因为世尊是教说的产生者，所以说世尊完成开显的作用。其他情况也应当如此理解。
因为可以问"是仅仅开显作用的教说就能因为产生教说而完成阐明和广说的作用，还是有其他各自完成不同作用的教说"，为了确定并显示有其他各自完成不同作用的教说，所以说"其中开显为初..."等。或者因为可以问"什么是开显，什么是阐明，什么是广说"，所以说"其中开显为初..."等。其中，"其中"是指在完成开显等作用的教说中。"开显"是指完成开显作用的教说是初始教说。"阐明"是指完成阐明作用的教说是中间教说。"广说"是指完成广说作用的教说是结尾教说，应当如此理解其意思。
因为可以问"被开显、被略说的作为所诵义理的法与律调伏哪种补特伽罗，被阐明、被详说的作为所诵义理的法与律调伏哪种补特伽罗，被广说、被反复详说的作为所诵义理的法与律调伏哪种补特伽罗"，所以说"这个法与律..."等。但在注释书中说："这样显示了'以音节显示'等六种语素词的作用之后，现在为了显示义理词的作用，所以说'这个法与律'等"。
其中，被开显、被略说的、作为略说所诵义理的这个法与律调伏利根者，因为通过调伏利根补特伽罗，他们说这个被开显、被略说的、作为略说所诵义理的律是"初善"。被阐明、被详说的、作为详说所诵义理的这个法与律调伏中根者，因为通过调伏中根补特伽罗，他们说这个被阐明、被详说的、作为详说所诵义理的律是"中善"。被广说、被反复详说的、作为反复详说所诵义理的这个法与律调伏钝根者，产生调伏，因为通过调伏钝根补特伽罗，他们说这个被广说、被反复详说的、作为反复详说所诵义理的律是"后善"，应当这样理解其组织的意思。


Atha vā ‘‘akkharehi saṅkāsetī’’tiādinā channaṃ padānaṃ byāpāro dassito, evaṃ sati attho nibyāpāro siyā, attho ca nippariyāyato sabyāpāroyevāti codanaṃ manasi katvā āha ‘‘soyaṃ dhammavinayo’’tiādi. Etena atthoyeva mukhyato veneyyattayassa vinayanakiccaṃ sādheti, atthavācako pana saddo ṭhānūpacārato veneyyattayassa vinayanakiccaṃ sādhetīti dasseti. Padaparamassa pana saccappaṭivedhassa patiṭṭhānābhāvato so idha na vutto. Sekkhaggahaṇena vā kalyāṇaputhujjanassa viya neyyaggahaṇena padaparamassa puggalassāpi gahaṇaṃ daṭṭhabbaṃ . Akkharehītiādīsu karaṇatthe karaṇavacanaṃ, na hetvatthe. Akkharādīnañhi ugghaṭanādīni payojanāniyeva honti, na ugghaṭanādīnaṃ akkharādīni payojanānīti ‘‘annena vasatī’’tiādīsu viya na hetuattho gahetabbo. Tattha hi annena hetunā vasati, vasanena hetunā annaṃ laddhanti vasanakiriyāya phalaṃ vasanakiriyāya hetubhāvena gahitaṃ. ‘‘Ajjhesanena vasatī’’tiādīsupi eseva nayo. Tenāha ‘‘yadatthā ca kiriyā, so hetū’’ti (netti. aṭṭha. 9). Tattha yadatthāti so annādiko attho yassā vasanādikiriyāyāti yadatthā, vasanādikiriyā, so annādiko attho tassā vasanādikiriyāya hetūti attho veditabbo.



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2.30. 没有说"无量字、无量句"，而是说"无量句、无量字"，以这种颠倒的说法显示大多数是被句所包含的。应当看作"句、字、音"是性的变异。"这个义理的"是指应当说的四谛所称的义理的显现、阐明、阐明的形式、施设的形式，这是具有形式和与形式相关的所有格。"显现的形式"是指应当显现的义理的形式。其他的也是这个道理。"如是"是指以这种方式，以这种方式，这个生等应当被了知为苦圣谛。
"这个"是指欲爱等差别的这个爱。"苦集"是因为是苦生起的因，所以是苦集。"这个"是指从一切有为法出离的这个无为界。"苦灭"是因为是以生等为差别的苦的不生灭的缘，所以是苦灭。"这个"是指正见等八支圣道。"导向苦灭之道"是因为以作为所缘的方式到达了作为苦灭的涅槃，以及因为是为了达到苦灭的行道。其余的如前所说。

10. ‘‘Tattha aparimāṇā padā’’tiādinā ‘‘dhammaṃ vo bhikkhave desessāmī’’ti uddiṭṭhāya pāḷiyā dvādasapadasampattisaṅkhātaṃ tividhakalyāṇataṃ dassetvā idāni chaatthapadachabyañjanapadabhedena sampattisaṅkhātaṃ atthapadabyañjanapadakalyāṇataṃ dassento ‘‘tattha chappadāni attho’’tiādimāha. Atha vā ‘‘dvādasa padāni sutta’’nti vuttānurūpaṃ ‘‘tattha aparimāṇā’’tiādinā ‘‘dhammaṃ vo bhikkhave desessāmī’’ti uddiṭṭhāya pāḷiyā dvādasapadatā dassetvā ‘‘ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇa’’nti vuttānurūpaṃ ‘‘tattha bhagavā akkharehi cā’’tiādinā tassā pāḷiyā tividhakalyāṇatā dassitā, dassetvā idāni ‘‘sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddha’’nti vuttānurūpaṃ tassā pāḷiyā chaatthapadabyañjanapadasampannataṃ dassetuṃ ‘‘tattha chappadāni attho’’tiādi vuttaṃ. Tattha tatthāti tissaṃ desanāhāravisayasaṅkhātāyaṃ pāḷiyaṃ chappadāni attho. Katamāni chappadāni? Saṅkāsanā, pakāsanā, vivaraṇā, vibhajanā, uttānīkammaṃ, paññatti imāni chappadāni. Attho yassa atthi tasmā sātthaṃ. Tatthāti tissaṃ desanāhāravisayasaṅkhātāyaṃ pāḷiyaṃ chappadāni byañjanaṃ. Katamāni chappadāni? Akkharaṃ, padaṃ, byañjanaṃ, ākāro, nirutti, niddeso imāni chappadāni. Byañjanaṃ yassa atthīti sabyañjananti yojanā kātabbā. Tenāti tassā pāḷiyā tividhakalyāṇachaatthapadasampannachabyañjanapadasampannaṭṭhena, ‘‘dhammaṃ vo, bhikkhave…pe… suddha’’nti bhagavā āhāti attho.

Kevalasaddassa sakalādiatthavācakattā adhippetatthaṃ niyametvā dassetuṃ ‘‘kevalanti lokuttaraṃ na missaṃ lokiyehi dhammehī’’ti vuttaṃ. Paripuṇṇanti adhippetatthe ekopi attho ūno natthi, vācakasaddesupi anatthako ekopi saddo adhiko natthīti paripuṇṇaṃ anūnaṃ anatirekaṃ. Parisuddhanti saddadosaatthadosādivirahato vā parisuddhaṃ, rāgādimalavirahato vā pariyodātānaṃ uttarimanussadhammavisesānaṃ upaṭṭhitaṭṭhānattā parisuddhaṃ pariyodātaṃ. Niggataṃ malaṃ etassa dhammassāti nimmalaṃ. Saddadosādivirahato vā rāgādivirahato vā sabbamalehi apagataṃ pari samantato odātanti pariyodātaṃ. Upaṭṭhitanti upatiṭṭhanti ettha sabbavisesāti upaṭṭhitaṃ yathā ‘‘padakkanta’’nti. Padakkantaṃ padakkantaṭṭhānaṃ. Visisanti manussadhammehīti visesā, sabbe visesā sabbavisesā, sabbato vā visesāti sabbavisesā, uttarimanussadhammā. Tesaṃ sabbavisesānaṃ upaṭṭhitanti yojanā. Idanti sikkhattayasaṅgahaṃ sāsanabrahmacariyaṃ. Tathāgatassa sammāsambuddhassa padanti tathāgatapadaṃ. Padanti ca paṭipattigamanena vā desanāgamanena vā kilesaggahaṇaṃ. Ottharitvā gamanaṭṭhānaṃ itipi vuccati pavuccati, tathāgatena gocarāsevanena vā bhāvanāsevanena vā nisevitaṃ bhajitaṃ itipi vuccati, tathāgatassa mahāvajirañāṇasabbaññutaññāṇadantehi ārañjitaṃ ārañjitaṭṭhānaṃ itipi vuccati, ato tathāgatapadādibhāvena vattabbabhāvato etaṃ sāsanabrahmacariyaṃ iti paññāyati. Brahmacariyanti brahmuno sabbasattuttamassa bhagavato cariyaṃ, brahmaṃ vā sabbaseṭṭhaṃ cariyaṃ brahmacariyaṃ. Paññāyatīti yathāvuttehi pakārehi ñāyatīti attho veditabbo.


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10、通过"其中无量词语..."等，显示了"诸比丘，我将为你们说法"这句经文所具有的十二种词语功德即三种善，现在为了显示以六种义词和六种语词之分所构成的义词语词功德，所以说"其中六词是义..."等。或者，按照所说的"十二词是经"，通过"其中无量..."等显示了"诸比丘，我将为你们说法"这句经文具有十二词，按照所说的"初善、中善、后善"，通过"其中世尊以音节和..."等显示了那句经文的三种善，显示之后，现在为了按照所说的"有义、有文、完全圆满、清净"来显示那句经文具足六种义词和语词，所以说"其中六词是义..."等。
其中，"其中"是指在这被称为教说引导对象的经文中，六词是义。什么是六词？显现、阐明、开显、分别、明示、施设，这是六词。有义理所以是"有义"。"其中"是指在这被称为教说引导对象的经文中，六词是文。什么是六词？音节、词语、语素、形式、语源、解说，这是六词。有文字所以是"有文"，应当这样理解。"因此"是指那句经文具有三种善、六种义词圆满、六种语词圆满的意思，所以世尊说"诸比丘，我将...乃至...清净"。
因为"完全"一词表示整体等义，为了确定并显示所要表达的义理，所以说"完全是指出世间的，不与世间法相混"。"圆满"是指在所要表达的义理中没有任何义理的缺失，在表达的言语中也没有任何无意义的多余言语，所以是圆满的、不缺少的、不过多的。"清净"是因为远离语言过失、义理过失等，或者因为远离贪欲等垢染，或者因为是殊胜的超人法所安住之处而清净、遍白。"无垢"是指这个法离开了垢染。遍白是指因为远离语言过失等或贪欲等而离开一切垢染，遍一切处都是洁白的。"安住"是指一切殊胜之法都安住于此，如同"足迹"一样。足迹是指足踏之处。"殊胜"是指超越人法，"一切殊胜"是指一切超越，或者从一切方面超越，即是超人法。应当理解为一切殊胜之法的安住。"这个"是指包含三学的教法梵行。"如来之迹"是指正等觉如来的足迹。"足迹"是指通过修行或说法而把握烦恼。也说是践踏而行之处，也说是被如来以行境受用或修习受用而受用、亲近，也说是被如来的大金刚智和一切知智之牙所擦踏、所擦踏之处，因此因为应当说是如来之迹等，所以这个教法梵行被如此了知。"梵行"是指最胜的一切众生即世尊的行为，或者是最胜的行为即是梵行。"被了知"是指通过前面所说的方式被了知，应当如此理解其意思。


‘‘Imassa sikkhattayassa saṅgahassa sāsanassa paripuṇṇabhāvaparisuddhabhāvasaṅkhātaṃ tathāgatapadabhāvaṃ!Tathāgatapadabhāvaṃ, tathāgatanisevitabhāvaṃ, tathāgataārañjitabhāvaṃ, tehi pakārehi ñāpitabhāvaṃ kathaṃ mayaṃ nikkaṅkhā jānissāmā’’ti vattabbato ‘‘tenāha bhagavā’’tiādi vuttaṃ, tabbhāvadīpakena bhagavatā vuttena vacanena tumhehi nikkaṅkhehi jānitabboti vuttaṃ hoti.

Yadi bhagavā akkharehi ca padehi ca ugghaṭeti, byañjanehi ca ākārehi ca vipañcayati, niruttīhi ca niddesehi ca vitthāreti, evaṃ sati ācariyena racitena desanāhārena payojanaṃ na bhavati, desanāhārena na vinā bhagavato desanāyameva atthasijjhanatoti codanaṃ manasi katvā ‘‘kesaṃ ayaṃ dhammadesanā’’ti pucchitvā ‘‘yogīna’’nti āha. Tattha yogīnanti yujjanti catusaccakammaṭṭhānabhāvanāyanti yogino, tesaṃ yogīnaṃ. Tena mayā racitena desanāhārena saṃvaṇṇitā ayaṃ vuttappakārā bhagavato desanā ugghaṭanādikiccaṃ sādhetīti desanāhāro yogīnaṃ sātthakoyevāti daṭṭhabbo. ‘‘Desanāhārassa assādādidesanāhārabhāvo kena amhehi jānitabbo saddahitabbo’’ti vattabbattā ‘‘tenāha āyasmā…pe… desanāhāro’’ti vuttaṃ. Tattha tena assādādidesanāhārabhāvena āyasmā mahākaccāno ‘‘assādādīnavatā…pe… desanāhāro’’ti yaṃ vacanaṃ āha, tena vacanena tumhehi desanāhārassa yogīnaṃ assādādidesanāhārabhāvo jānitabbo saddahitabboti vuttaṃ hoti.

‘‘Kiṃ pana ettāvatā desanāhāro paripuṇṇo, añño niyutto natthī’’ti pucchitabbattā ‘‘niyutto desanāhāro’’ti vuttaṃ. Tattha yassaṃ desanāyaṃ assādādayo yena desanāhārena niddhāritā, tassaṃ desanāyaṃ so desanāhāro niddhāretvā yojitoti attho daṭṭhabboti.

Iti desanāhāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

2. Vicayahāravibhaṅgavibhāvanā



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因为可以说"这个包含三学的教法如何才能使我们无疑地了知它具有被称为圆满性和清净性的如来足迹性质、如来受用性质、如来擦踏性质、以及通过这些方式被了知的性质"，所以说"因此世尊..."等，这意味着你们应当通过世尊所说的显示这种性质的言语而无疑地了知。
如果世尊以音节和词语开显，以语素和形式阐明，以语源和解说广说，这样的话，导师所作的教说引导就没有用处，因为不需要教说引导，在世尊的教说中就能成就义理。考虑到这个质疑，问"这个法教是为谁"然后说"为瑜伽行者"。其中，"瑜伽行者"是指与四谛业处修习相应的人，为这些瑜伽行者。由此应当看到：由我所作的教说引导所注释的这个如前所说的世尊教说完成开显等作用，所以教说引导对瑜伽行者是有意义的。
因为应该说"我们应当如何了知、信受教说引导具有味著等教说引导的性质"，所以说"因此具寿...乃至...教说引导"。其中，因为具有味著等教说引导的性质，所以具寿大迦旃延说"具有味著与过患...乃至...教说引导"这句话，通过这句话你们应当了知、信受教说引导对瑜伽行者具有味著等教说引导的性质。
因为可以问"仅仅这样教说引导就圆满了吗，没有其他的配合吗"，所以说"教说引导已配合"。其中，应当这样理解其意思：在某个教说中通过某个教说引导确定了味著等，在那个教说中那个教说引导已经确定并配合。
如此在教说引导分别中随能力所作的
解释完毕。
但是智者们应当依照注释书和复注书详细分别并把握其甚深义理。
探究引导分别解释;

11. Yena yena saṃvaṇṇanāvisesabhūtena desanāhāravibhaṅgena assādādayo suttatthā ācariyena vibhattā, so saṃvaṇṇanāvisesabhūto desanāhāravibhaṅgo paripuṇṇo, ‘‘katamo vicayo hāro’’ti pucchitabbattā ‘‘tattha katamo vicayo hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu hāresu katamo saṃvaṇṇanāviseso vicayo hāro vicayahāravibhaṅgo nāmāti pucchati. ‘‘Yaṃ pucchitañca vissajjitañcā’’tiādiniddesagāthāya idāni mayā vuccamāno ‘‘ayaṃ vicayo hāro kiṃ vicinatī’’tiādiko saṃvaṇṇanāviseso vicayahāravibhaṅgo nāmāti yojanā.

‘‘Ayaṃ vicayo hāro kiṃ vicinatī’’ti iminā yo vicayo vicinitabbo, taṃ vicayaṃ vicinitabbaṃ pucchati, tasmā vicinitabbaṃ visayaṃ visuṃ visuṃ niyametvā dassetuṃ ‘‘padaṃ vicinati, pañhaṃ vicinatī’’tiādi vuttaṃ. ‘‘Kiṃ vicayo padavicayo’’tiādiṃ avatvā ‘‘kiṃ vicinati, padaṃ vicinatī’’tiādivacanena vicayasaddassa kattusādhanatthaṃ dasseti. Tattha padaṃ vicinatīti navavidhassa suttantassa sabbaṃ padaṃ yāva nigamanā nāmapadādijātisaddādiitthiliṅgādiākārantādipaṭhamavibhatyantādiekavacanādivasena vicinati. Pañhaṃ vicinatīti adiṭṭhajotanādisattādhiṭṭhānādisammutivisayādiatītavisayādivasena vicinati. Vissajjanaṃ vicinatīti ekaṃsabyākaraṇavissajjanādisāvasesabyākaraṇavissajjanādi sauttarabyākaraṇa vissajjanādi lokiyabyākaraṇavissajjanādivasena vicinati. Pubbāparaṃ vicinatīti pubbena aparaṃ saṃsanditvā vicinati. Assādaṃ vicinatīti assādakataṇhādiassādetabbasukhādivasena vicinati. Ādīnavaṃ vicinatīti dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhavasena vā aniṭṭhānubhavanādiādiantavantatādisaṃkilesabhāgiyādivasena vā vicinati. Nissaraṇaṃ vicinatīti maggavasena vā nibbānavasena vā maggassa vā āgamavasena, nibbānassa asaṅkhatadhātuādipariyāyavasena vā vicinati. Phalaṃ vicinatīti dhammacaraṇassa duggatigamanābhāvena vā maccutaraṇādinā vā desanāya phalaṃ, desanānusārena caraṇassa phalaṃ vicinati. Upāyaṃ vicinatīti aniccānupassanādivasena pavattananibbidāñāṇādivasena vā saddhāsativasena vā visuddhiyā upāyaṃ vicinati. Āṇattiṃ vicinatīti pāpaparivajjanāṇattivasena vā lokassa suññatāpekkhanāṇattivasena vā vicinati. Anugītiṃ vicinatīti vuttānugītivasena vā vuccamānānugītivasena vā anurūpaṃ gītiṃ vicinati. Sabbe nava suttante vicinatīti suttageyyādike nava sutte āhaccavacanavasena vā anusandhivacanavasena vā nītatthavacanavasena vā neyyatthavacanavasena vā saṃkilesabhāgiyādivasena vā vicinati.

Kiñcāpi padavicayo paṭhamaṃ vibhatto, suttassa pana anupadaṃ vicinitabbatāya atibhāriyo, na sukaro padavicayoti taṃ aggahetvā pañhāvicayavissajjanavicaye tāva vibhajanto ‘‘yathā kiṃ bhave’’tiādimāha. Tattha yathā kiṃ bhaveti yena pakārena so pañhāvicayo pavattetabbo, taṃ pakārajātaṃ kīdisaṃ bhaveyyāti attho daṭṭhabbo. Āyasmā ajito pārāyane bhagavantaṃ pañhaṃ yathā yena pakārena pucchati, tathā tena pakārena pañhāvicayo pavattetabboti attho. Tattha āyasmāti piyavacanaṃ. Ajitoti bāvarībrāhmaṇassa paricārakabhūtānaṃ soḷasannaṃ aññataro ajito. Pārāyaneti pāraṃ nibbānaṃ ayati gacchati etenāti pārāyanaṃ, ajitasuttādisoḷasasuttassetaṃ adhivacanaṃ.


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11、由于教说引导分别作为注释特点，导师通过它分别了味著等经义，这个作为注释特点的教说引导分别已圆满，因为可以问"什么是探究引导"，所以说"其中什么是探究引导"等。其中，"其中"是指在已经说明的十六种教说引导等引导中，问什么是作为注释特点的探究引导即探究引导分别。通过"所问与所答..."等说明偈，现在我要说的"这个探究引导探究什么"等作为注释特点的就叫做探究引导分别，这是其组织。
通过"这个探究引导探究什么"，问应当探究什么探究，什么是应当探究的，因此为了确定并显示应当探究的个别对象，所以说"探究词语，探究问题"等。不说"什么是探究、词语探究"等，而说"探究什么，探究词语"等，显示探究一词是表示能作者的意思。其中，"探究词语"是指探究九种经典中一切词语直到结论，从名词等种类词等、阴性等、末音等、第一变格等、单数等的方面来探究。"探究问题"是指从未见显明等、以有情为主等、世俗对象等、过去对象等的方面来探究。"探究答案"是指从一向记答等、有余记答等、有上记答等、世间记答等的方面来探究。"探究前后"是指对照前后来探究。"探究味著"是指从味著贪等、应味著乐等的方面来探究。"探究过患"是指从苦苦、变异苦、行苦的方面，或从遭遇不可意等、有始终等、属染污等的方面来探究。"探究出离"是指从道的方面或涅槃的方面，或从道的来处方面，或从涅槃的无为界等同义词方面来探究。"探究果"是指从法行没有趣向恶趣或超越死亡等方面探究教说的果，探究依教说而行的果。"探究方便"是指从无常随观等或从厌离智等的运作，或从信念等方面探究清净的方便。"探究教诫"是指从远离恶的教诫方面或从观察世间空性的教诫方面来探究。"探究随诵"是指从已说随诵方面或正说随诵方面来探究相应的诵。"探究一切九经"是指从引证语方面或连贯语方面或了义语方面或不了义语方面或属染污等方面来探究经、应颂等九种经。
虽然词语探究首先被分别，但因为经应当逐词探究，词语探究很重，不容易做，所以不取它，而首先分别问题探究和答案探究，因此说"如何是"等。其中，"如何是"应当理解其意思是：应当以什么方式运作那个问题探究，那种方式是怎样的。意思是：正如尊者阿耆多在波罗延中以某种方式问世尊问题，应当以那种方式运作问题探究。其中，"尊者"是亲切语。"阿耆多"是婆罗门跋婆利的十六个侍者之一的阿耆多。"在波罗延中"，波罗延是到达彼岸即涅槃的途径，这是阿耆多经等十六经的别名。


‘‘Kenassu nivuto loko, (iccāyasmā ajito,)

Kenassu nappakāsati;

Kissābhilepanaṃ brūsi, kiṃ su tassa mahabbhaya’’nti. (su. ni. 1038; cūḷani. vatthugāthā 57, ajitamāṇavapucchāniddesa 1) –

Gāthāya ‘‘kena dhammena loko ariyavajjo satto nivuto paṭicchādito, iti āyasmā ajito pucchati. Kena hetunā yathāvuttaloko nappakāsati, assa yathāvuttalokassa kiṃ abhilepanaṃ iti tvaṃ brūsi, tassa yathāvuttalokassa kiṃ mahabbhayanti tvaṃ brūsīti pucchatī’’ti attho.

Iti iminā pabhedena cattāri imāni gāthāpādapadāni pucchitāni pucchāvasena vuttāni, pucchitatthadīpakāni vā, padhānavasena pana so ‘‘eko pañho’’ti mato, yadipi catunnaṃ padānaṃ pucchanavasena pavattattā catubbidhoti vattabbo, ñātuṃ pana icchitassa ekasseva atthassa sambhavato ‘‘eko pañho’’ti vuttaṃ. ‘‘Kāraṇaṃ vadehī’’ti vattabbattā kāraṇamāha ‘‘ekavatthupariggahā’’ti. Idaṃ vuttaṃ hoti – ‘‘yadipi nivāraṇāpakāsanābhilepanamahabbhayasaṅkhātā cattāro atthā pucchāyaṃ gahitā, ekassa pana abhidheyyatthassa gahaṇato ‘eko pañho’ti padhānavasena gahitoti daṭṭhabbo’’ti. ‘‘Ekavatthupariggahaṇaṃ kathaṃ amhehi saddahitabba’’nti vattabbabhāvato ‘‘evañhi āhā’’ti vuttaṃ. Evaṃ ekavatthupariggahaṇeneva bhagavā hi yasmā āha, iti tasmā ekavatthupariggahaṇaṃ tumhehi saddahitabbanti vuttaṃ hoti.

‘‘Kenassu nivuto loko’’ti iminā lokādhiṭṭhānaṃ paṭicchādanaṃ pucchati, na nānādhammādhiṭṭhānaṃ. ‘‘Kenassu nappakāsatī’’ti iminā lokasseva appakāsanaṃ pucchati, na nānāsabhāvadhammassa. ‘‘Kissābhilepanaṃ brūsī’’ti iminā lokasseva abhilepanaṃ pucchati, na nānāsabhāvadhammassa. ‘‘Kiṃ su tassa mahabbhaya’’nti iminā tasseva lokassa mahabbhayaṃ pucchati, na nānāsabhāvadhammassa. Tasmā ‘‘kenassu nivuto loko’’tiādipañho ekādhiṭṭhānanānādhiṭṭhānesu ekādhiṭṭhāno, dhammādhiṭṭhānasattādhiṭṭhānesu sattādhiṭṭhāno, adiṭṭhajotanādīsu adiṭṭhajotanāpañhotiādinā yathāsambhavaṃ vicinitabboti adhippāyo.

‘‘Pañhassa yo loko ‘adhiṭṭhāno’ti gahito, so loko tividho’’ti vattabbabhāvato ‘‘loko tividho’’tiādi vuttaṃ. Tattha tayo vidhā etassa lokassāti tividho. Kilissati rāgādivasena kāmāvacarasattoti kileso, kileso ca so loko cāti kilesaloko, kāmāvacarasatto. So hi rāgādikilesabahulatāya kilesalokoti. Bhavati jhānābhiññāhi buddhīhīti bhavo, bhavo ca so loko cāti bhavaloko, rūpāvacarasatto. So hi jhānādibuddhīhi bhavatīti. Indriyena samannāgatoti indriyo, indriyo ca so loko cāti indriyaloko, arūpāvacarasatto. So hi āneñjasamādhibahulatāya visuddhindriyo hotīti lokasamaññā pariyāpannadhammavasena pavattā, tasmā ariyā na gahitāti.


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"世间为何所覆？"（如是尊者阿耆多说）
"为何不显明？
你说什么是染著？什么是其大怖？"（经集1038；小集·事缘诗57，阿耆多学童问记别1）
这首偈颂的意思是："世间即圣者以外的有情被什么法覆盖、遮蔽？"尊者阿耆多如是问。"以什么因上述世间不显明？你说上述世间的什么是染著？你说上述世间的什么是大怖？"如是问。
如此以这种分别，这四个偈足词语是以问的方式所问的，或是显示所问义理的，但就主要而言，它被认为是"一个问题"，虽然因为四个词语以问的方式运作应当说是四种，但因为只有一个想要了知的义理，所以说是"一个问题"。因为应当说"请说理由"，所以说理由："因为把握一个事"。这是说："虽然在问题中把握了覆盖、不显明、染著、大怖四种义理，但因为把握一个所诠义理，所以从主要方面应当看作是'一个问题'"。因为应该说"我们应当如何相信把握一个事"，所以说"因为如此说"。因为世尊确实以把握一个事的方式如此说，所以你们应当相信把握一个事。
通过"世间为何所覆"，问以世间为主的遮蔽，不是以各种法为主。通过"为何不显明"，只问世间的不显明，不是各种自性法的。通过"你说什么是染著"，只问世间的染著，不是各种自性法的。通过"什么是其大怖"，只问那个世间的大怖，不是各种自性法的。因此，"世间为何所覆"等问题，在一主和多主中是一主，在以法为主和以有情为主中是以有情为主，在未见显明等中是未见显明问等，意思是应当根据情况这样探究。
因为应当说"在问题中被把握为'主'的那个世间是三种"，所以说"世间三种"等。其中，这个世间有三种方式所以是三种。以贪等方式染污的欲界有情是烦恼，烦恼即是世间所以是烦恼世间，即欲界有情。因为他以贪等烦恼为多，所以是烦恼世间。以禅定神通等智慧而有，有即是世间所以是有世间，即色界有情。因为他以禅定等智慧而有，所以如此。具有根的是根，根即是世间所以是根世间，即无色界有情。因为他以不动三昧为多而成为清净根，所以如此。世间的名称是依照所摄法而运作，因此圣者们不被包括。


‘‘Kenassu nivuto loko’’tiādigāthāya pucchāvicayo hāro ācariyena vibhatto, amhehi ca ñāto, ‘‘vissajjanāvicayo hāro kattha vissajjanāya vibhatto’’ti pucchitabbattā ‘‘tattha vissajjanā’’tiādi vuttaṃ. Tattha tatthāti tassaṃ ‘‘kenassu nivuto loko’’tiādipucchāyaṃ –

‘‘Avijjāya nivuto loko, (ajitāti bhagavā,)

Vivicchā pamādā nappakāsati;

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhaya’’nti. (su. ni. 1039; cūḷani. vatthugāthā 58, ajitamāṇavapucchāniddesa) –

Ayaṃ gāthā vissajjanāti daṭṭhabbā. Tattha avijjāya nivuto lokoti kāḷapakkhacatuddasī, ghanavanasaṇḍa, meghapaṭalacchādana, aḍḍharattīnaṃ vasena caturaṅgasamannāgatena andhakārena rathaghaṭādi paṭicchādito viya dhammasabhāvapaṭicchādanalakkhaṇāya avijjāya sattaloko nivuto paṭicchādito. ‘‘Ajitā’’ti ca ālapanaṃ katvā bhagavā āha. Vivicchāti vicikicchāya pamādahetu yathāvuttaloko nappakāsati. Jappaṃ taṇhaṃ yathāvuttalokassa ‘‘abhilepana’’nti ahaṃ brūmīti bhagavā āha, dukkhaṃ jātiādivaṭṭadukkhaṃ assa yathāvuttalokassa ‘‘mahabbhaya’’nti ahaṃ brūmīti bhagavā ajitaṃ āhāti attho.

‘‘Imāya vissajjanāya kathaṃ vicineyyā’’ti pucchitabbattā ‘‘imāni cattāri padānī’’tiādi vuttaṃ. Tattha imāni cattāri padānīti ‘‘kenassu nivuto loko’’tiādipucchāgāthāyaṃ vuttāni gāthāpadāni. Imehi catūhi padehīti ‘‘avijjāya nivuto loko’’ti vissajjanāgāthāyaṃ vuttehi gāthāpadehi vissajjitāni. Kathaṃ? Paṭhamaṃ padaṃ paṭhamena padena, dutiyaṃ padaṃ dutiyena padena, tatiyaṃ padaṃ tatiyena padena, catutthaṃ padaṃ catutthena padena vissajjitaṃ.

‘‘Kenassu nivuto loko’’ti paṭhamapañhe‘‘avijjāya nivuto loko’’ti paṭhamā vissajjanā katā, na uppaṭipāṭiyā. Vijjāya paṭipakkhā avijjā, tasmā avijjāya ajānako loko bhaveyya. Kathaṃ nivuto saddahitabboti āha ‘‘nīvaraṇehi nivuto loko’’ti. Yadi evaṃ ‘‘nīvaraṇena nivuto loko’’ti vissajjanā kātabbāti codanaṃ manasi katvā vuttaṃ ‘‘avijjānīvaraṇā hi sabbe sattā’’ti. ‘‘Sabbasattānaṃ avijjānīvaraṇabhāvo kena vacanena saddahitabbo’’ti vattabbattā ‘‘yathāha bhagavā’’tiādi vuttaṃ.

‘‘Sabbasattānaṃ, bhikkhave, sabbapāṇānaṃ sabbabhūtānaṃ, pariyāyato ekameva nīvaraṇaṃ vadāmi, yadidaṃ avijjā. Avijjānīvaraṇā hi sabbe sattā. Sabbasova bhikkhave avijjāya nirodhā cāgā paṭinissaggā natthi sattānaṃ nīvaraṇanti vadāmī’’ti yaṃ vacanaṃ yathā yena pakārena bhagavā āha, tathā tena pakārena vuttena tena vacanena tumhehi sabbasattānaṃ avijjānīvaraṇabhāvo saddahitabboti.

‘‘Avijjāya nivuto loko’’ti padena ‘‘kenassu nivuto loko’’ti paṭhamasseva padassa vissajjanā na siyā, ‘‘kenassu nappakāsatī’’ti dutiyapadassāpi vissajjanā siyāti codanaṃ manasi katvā ‘‘tena cā’’tiādi vuttaṃ. Tattha tena ‘‘avijjāya nivuto loko’’ti padena ‘‘kenassu nivuto loko’’ti paṭhamassa padassa vissajjanā yuttā yuttatarā hoti, yuttatarattā ‘‘kenassu nivuto loko’’ti pañhe ‘‘avijjāya nivuto loko’’ti vissajjanāti mayā vattabbāyevāti adhippāyo.


我来为您直译这段巴利文：
"世间为何所覆"等偈颂的问题探究引导已被导师分别，也被我们了知，因为可以问"答案探究引导在哪里被分别了答案"，所以说"其中答案"等。其中，"其中"是指在那"世间为何所覆"等问题中——
"世间为无明所覆，（阿耆多，世尊说）
因犹豫放逸而不显明；
我说渴爱是染著，苦是其大怖。"（经集1039；小集·事缘诗58，阿耆多学童问记别）
这首偈应当看作是答案。其中，"世间为无明所覆"是指如同被具足四支的黑暗——黑分十四日、密林、云层遮蔽、午夜——所遮蔽车轮等一样，有情世间被具有遮蔽法自性相的无明所覆、所遮蔽。世尊称呼"阿耆多"而说。"因犹豫"是指因为疑惑和放逸，上述世间不显明。世尊说我说渴爱即欲求是上述世间的"染著"，我说生等轮回之苦是上述世间的"大怖"，世尊对阿耆多如是说，这是其意思。
因为可以问"应当如何探究这个答案"，所以说"这四个词"等。其中，"这四个词"是指在"世间为何所覆"等问题偈中所说的偈词。"由这四个词"是指由"世间为无明所覆"等答案偈中所说的偈词而答复。如何？第一个词由第一个词，第二个词由第二个词，第三个词由第三个词，第四个词由第四个词而答复。
对"世间为何所覆"这第一个问题，做出"世间为无明所覆"这第一个答案，不是相反顺序。无明是明的对立，因此被无明[覆盖的]世间应当是无知的。应当如何相信是被覆呢？说"世间被盖所覆"。如果这样，应当做出"世间被盖所覆"的答案，考虑到这个质疑而说"因为一切有情都有无明盖"。因为应当说"一切有情有无明盖应当以什么话语来相信"，所以说"如世尊说"等。
"诸比丘，我说一切有情、一切生命、一切存在，从一方面来说只有一个盖，这就是无明。因为一切有情都有无明盖。诸比丘，我说由于无明的灭尽、舍离、弃舍，有情就没有盖。"正如世尊以某种方式说了这句话，你们应当以那种方式通过那句话来相信一切有情有无明盖。
考虑到"'世间为无明所覆'这词不应只是对'世间为何所覆'这第一个词的答案，也应当是对'为何不显明'这第二个词的答案"这个质疑，所以说"由此"等。其中，由"世间为无明所覆"这词对"世间为何所覆"这第一个词的答案是适当的、更适当的，因为更适当，所以我应当说在"世间为何所覆"这问题中"世间为无明所覆"是答案，这是其意思。


‘‘Kenassu nappakāsatī’’ti imasmiṃ pañhe ‘‘vivicchā pamādā nappakāsatī’’ti ayaṃ vissajjanā kātabbā, vivicchāya pavattattā, pamādā ca loko nappakāsatīti attho. Avijjānīvaraṇāya nivuto loko nappakāsatīti vissajjanā kātabbā, ‘‘kathaṃ vivicchā pamādā loko nappakāsatīti vissajjanā katā’’ti vattabbattā ‘‘yo puggalo’’tiādi vuttaṃ. Tattha yo puthujjanabhūto puggalo avijjānīvaraṇehi nivuto, so puthujjanabhūto puggalo vivicchāya vivicchati. ‘‘Yāya vivicchāya vivicchati, sā vivicchā katamā nāmā’’ti pucchitabbattā ‘‘vivicchā nāma vuccati vicikicchā’’ti vuttaṃ. ‘‘Tāya kasmā nappakāsatī’’ti vattabbattā ‘‘so vicikicchanto’’tiādi vuttaṃ. Tāya vicikicchanto so puthujjanabhūto puggalo saddahitabbesu nābhisaddahati; saddahitabbesu na abhisaddahanto akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ sacchikiriyāya ārabhitabbaṃ vīriyaṃ nārabhati; anārabhanto so puggalo idha loke pamādamanuyutto viharatīti, pamādena viharanto pamatto puggalo sukke dhamme na uppādiyati; anuppādayantassa tassa puggalassa te sukkā dhammā anuppādiyamānā hutvā nappakāsanti pakāsanavasena na pavattanti; tasmā ‘‘vivicchā pamādā loko nappakāsatī’’ti vissajjanā kātabbāti adhippāyo.

‘‘Tādisassa sukkadhammānaṃ appakāsanabhāvo amhehi kena vacanena saddahitabbo’’ti vattabbabhāvato ‘‘yathāha bhagavā’’tiādi vuttaṃ. Tattha –

‘‘Dūre santo pakāsanti, himavantova pabbato;

Asantettha na dissanti, rattiṃ khittā yathā sarā;

Te guṇehi pakāsanti, kittiyā ca yasena cā’’ti. –

Yaṃ gāthāpāṭhaṃ bhagavā yathā yena appakāsanākārena āha, tathā tena appakāsanākārena vuttena tena gāthāpāṭhena tādisassa puggalassa sukkadhammānaṃ appakāsanabhāvo tumhehi saddahitabboyeva, tasmā ‘‘vivicchā pamādā loko nappakāsatī’’ti vissajjanā kātabbāvāti adhippāyo.

Gāthāttho pana – himavanto pabbato dūre ṭhito dūre ṭhitānampi sacakkhukānaṃ puggalānaṃ pakāsati iva, evaṃ santo sappurisā dūre ṭhitānampi guṇavasena pavattāya kittiyā ca guṇavasena pavattehi yasaparibhogaparivārehi ca dūre ṭhitānaṃ paṇḍitānaṃ pakāsanti, rattikāle khittā sarā usū na dissanti yathā, ettha sattaloke vivicchāpamādānaṃ vasena viharanto asanto na dissanti. Ye santo pakāsanti, te santo guṇehi pakāsantīti dassetuṃ ‘‘te guṇehi pakāsantī’’ti vuttaṃ . Guṇā nāma abbhantare jātā, ‘‘kathaṃ guṇehi pakāsantī’’ti vattabbattā ‘‘kittiyā ca yasena cā’’ti vuttaṃ. Guṇānubhāvena pavattāya kittiyā ca guṇānubhāvena pavattena yasena ca pakāsantā puggalā guṇehi pakāsantīti vattabbāvāti.

Yadi vivicchāpamādānaṃ vasena nappakāsati, evaṃ sati loko nivuto hoti, tasmā paṭhamassa padassāpi vissajjanā kātabbāti codanaṃ manasi katvā ‘‘tena cā’’tiādi vuttaṃ. Tattha tenāti ‘‘vivicchā pamādā nappakāsatī’’ti padena ‘‘kenassu nappakāsatī’’ti dutiyassa padassa vissajjanā yuttā yuttatarāti attho. Padenāti ca padatthaṭṭhena vissajjanāti attho. Padassāti padatthassa pucchitabbassāti attho daṭṭhabbo. Esa nayo heṭṭhā, upari ca.


我来为您直译这段巴利文：
对于"为何不显明"这个问题，应当做出"因犹豫放逸而不显明"这个回答，因为以犹豫而运作，因为放逸，世间不显明，这是其意思。应当做出"被无明盖所覆的世间不显明"这个回答。因为应当说"如何做出'因犹豫放逸世间不显明'这个回答"，所以说"凡是"等。其中，凡是作为凡夫的人被无明盖所覆，那个作为凡夫的人以犹豫而犹豫。因为可以问"他以什么犹豫而犹豫，那犹豫叫什么名"，所以说"犹豫即是所说的疑惑"。因为应当说"因为那个为什么不显明"，所以说"他疑惑着"等。他那个作为凡夫的人以那个疑惑而疑惑着对应当信受的不深信；不深信应当信受的人不为了断除不善法、证得善法而发起应当发起的精进；不发起的那个人住于随顺放逸；以放逸而住的放逸的人不生起白净法；对于不生起的那个人，那些白净法成为不生起而不显明、不以显明的方式运作；因此应当做出"因犹豫放逸世间不显明"这个回答，这是其意思。
因为应当说"那样的人白净法不显明的情况我们应当以什么话语来相信"，所以说"如世尊说"等。其中：
"远者显现，如雪山山峰；
不真实者此处不见，如夜射箭；
他们以功德显现，以名声和声望。"
世尊以某种不显明的方式说了这段偈颂，你们应当以那种不显明的方式通过那段偈颂来相信那样的人白净法不显明的情况，因此应当做出"因犹豫放逸世间不显明"这个回答，这是其意思。
偈颂的意思是：如同雪山山峰虽在远处，对于有眼的人也显现，如此真实的善人虽在远处，以功德方面运作的名声和以功德方面运作的声望受用眷属，对远处的智者显现；如同夜晚射出的箭不见，如此在此有情世间以犹豫放逸的方式而住的不真实者不见。为了显示那些真实者显现，他们以功德显现，所以说"他们以功德显现"。功德是指在内心生起的，因为应当说"如何以功德显现"，所以说"以名声和声望"。应当说以功德威力运作的名声和以功德威力运作的声望而显现的人们以功德显现。
如果因为犹豫放逸的缘故不显明，这样的话世间就是被覆的，因此也应当做出对第一个词的回答，考虑到这个质疑，所以说"由此"等。其中，"由此"是指由"因犹豫放逸而不显明"这词对"为何不显明"这第二个词的回答是适当的、更适当的，这是意思。"词"是指以词义的意思是回答。"词"应当理解意思是词义应当被问。这个方法在下文和上文都是如此。


‘‘Kissābhilepanaṃ brūsī’’ti pañhe ‘‘jappābhilepanaṃ brūmī’’ti vissajjanā tassā ajitena daṭṭhabbā. ‘‘Katamā jappā nāmā’’ti pucchitabbattā ‘‘jappā nāma vuccati taṇhā’’ti vuttaṃ. Sā taṇhā lokaṃ abhilimpatīti kathaṃ viññāyatīti yojanā. Tena vuttaṃ ‘‘yathāha bhagavā’’tiādi. Tattha yathā yena taṇhāya abhilepanabhāvena –

‘‘Ratto atthaṃ na jānāti, ratto dhammaṃ na passati;

Andhaṃ tamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti. –

Yaṃ gāthaṃ bhagavā āha, tathā tena abhilepanabhāvena vuttāya tāya gāthāya sā taṇhā lokaṃ abhilimpatīti viññāyatīti adhippāyo.

Gāthāyaṃ pana – rajjati sattoti ratto, rāgasamaṅgīsatto. Kāraṇaṃ paṭicca asati pavattati phalanti atthaṃ, phalaṃ. Kāraṇaṃ phalaṃ dhāreti, taṃ kāraṇaṃ dhammaṃ nāma. Andhakāraṃ andhaṃ. Yanti yamhi kāle. Yanti hi bhummatthe paccattavacanaṃ. Yamhi kāle rāgo naraṃ rāgasamaṅgiṃ sahate abhibhavati, tadā kāle andhaṃ andhakāraṃ tamaṃ hotīti yojanā. Rāgo naraṃ yaṃ yasmā sahate, tasmā andhaṃ tamaṃ tadā hotīti vā, rāgo yaṃ naraṃ sahate, tassa narassa andhaṃ tamaṃ tadā hotīti vā, rāgo naraṃ yaṃ sahate abhibhūyate yaṃ sahanaṃ abhibhavanaṃ nipphādeti, taṃ sahanaṃ abhibhavanaṃ andhaṃ andhakāraṃ tamaṃ hotīti vā yojanā.

‘‘Yadi ratto atthādikaṃ na jānāti, evaṃ sati kathaṃ jappābhilepanaṃ bhavatī’’ti vattabbattā ‘‘sāyaṃ taṇhā’’tiādi vuttaṃ. Tattha ārammaṇesu āsattibahulassa āsaṅgabahulassa taṇhāsamaṅgissa puggalassa sā ayaṃ taṇhā evaṃ bahuāsaṅgavasena abhijappā pariyuṭṭhānaṭṭhāyinī hoti. Iti karitvā iminā kāraṇena tattha taṇhāya sattaloko kenaci silesena abhilitto makkhito viya jappābhilepena abhilitto nāma bhavatīti yojanā. ‘‘Jappābhilepanaṃ appakāsanassapi kāraṇaṃ bhavati, tasmā ‘kenassu nappakāsatī’ti dutiyapadatthassapi vissajjanā siyā’’ti vattabbattā ‘‘tena cā’’tiādi vuttaṃ.

‘‘Tassa lokassa mahabbhayaṃ ki’’nti imasmiṃ catutthapañhe ‘‘assa lokassa dukkhaṃ mahabbhayaṃ bhave’’ti ayaṃ vissajjanā tassā ajitena daṭṭhabbā. Bhāyati loko etasmāti bhayaṃ, mahantaṃ bhayaṃ mahabbhayaṃ. ‘‘Katividhaṃ dukkha’’nti pucchitabbattā ‘‘duvidhaṃ dukkha’’ntiādi vuttaṃ. Dve vidhā assa dukkhassāti duvidhaṃ. ‘‘Katamaṃ duvidhaṃ dukkha’’nti pucchitabbattā ‘‘kāyikañca cetasikañcā’’ti vuttaṃ. ‘‘Katamaṃ kāyikaṃ, katamaṃ cetasika’’nti pucchitabbattā ‘‘yaṃ kāyikaṃ, idaṃ dukkhaṃ yaṃ cetasikaṃ, idaṃ domanassa’’nti vuttaṃ.

Rogādisatthādianiṭṭharūpaṃ sattalokassa mahabbhayaṃ bhaveyya, ‘‘kathaṃ dukkhaṃ mahabbhayaṃ bhaveti saddahetabba’’nti vattabbabhāvato ‘‘sabbe sattā hī’’tiādi vuttaṃ. Tattha sabbe sattā yathāvuttassa dukkhassa ubbijjanti, dukkhena samasamaṃ aññaṃ bhayaṃ sattānaṃ natthi, dukkhato uttaritaraṃ vā pana bhayaṃ kuto atthi. Hi yasmā natthi, tasmā dukkhato aññassa bhayassa abhāvato ‘‘dukkhaṃ lokassa mahabbhaya’’nti vacanaṃ saddahitabbanti adhippāyo.

‘‘Sabbe sattā’’tiādivacanena rogādisatthādianiṭṭharūpaṃ dukkhamūlamevāti dasseti. ‘‘Kāyikacetasikavasena duvidhaṃ dukkhaṃ dukkhavedanāyeva, evaṃ sati saṅkhāradukkhavipariṇāmadukkhānaṃ mahabbhayabhāvo na āpajjeyyā’’ti vattabbabhāvato ‘‘tisso dukkhatā’’tiādi vuttaṃ.


我来为您直译这段巴利文：
对于"你说什么是染著"这个问题，阿耆多应当看到"我说渴爱是染著"这个答案。因为可以问"什么叫做渴爱"，所以说"渴爱即是所说的爱欲"。那个爱欲如何被了知是染著世间？这是其组织。因此说"如世尊说"等。其中，如同世尊以爱欲的染著性说了这首偈：
"贪著者不知义，贪著者不见法；
当时成为盲暗，当贪欲征服人。"
通过那个染著性说的那首偈，那个爱欲被了知是染著世间，这是其意思。
在偈颂中 - 染著者是指被染著的，即具足贪的有情。依靠因缘而无有运作的果是义，即果。因持有果，那个因叫做法。盲暗是黑暗。"当"是在什么时候。"当"是处格的主格语。在贪欲征服、胜过具足贪的人的那个时候，那时成为盲暗黑暗，这是其组织。或者因为贪欲征服人所以那时成为盲暗，或者贪欲征服某人，对那个人那时成为盲暗，或者贪欲征服人，被胜过，产生什么征服胜过，那个征服胜过成为盲暗黑暗，这是其组织。
因为应当说"如果贪著者不知义等，这样的话如何成为渴爱染著"，所以说"那个爱欲"等。其中，对于在所缘中多有执著、多有执着的具足爱欲的人，那个爱欲这样以多执着的方式成为遍计、住于遍起。如此做，以这个原因，在那里有情世间被爱欲如同被某种粘着物染著、涂抹一样，叫做被渴爱染著，这是其组织。因为应当说"渴爱染著也是不显明的原因，因此也应当是对'为何不显明'这第二个词义的答案"，所以说"由此"等。
对于"什么是那个世间的大怖"这第四个问题，阿耆多应当看到"苦是那个世间的大怖"这个答案。因为世间怖畏它所以是怖，大的怖是大怖。因为可以问"苦有几种"，所以说"苦有两种"等。它有两种方式所以是两种。因为可以问"什么是两种苦"，所以说"身苦和心苦"。因为可以问"什么是身苦，什么是心苦"，所以说"身体的是苦，心理的是忧"。
疾病等、刀剑等不可意色是有情世间的大怖，因为应当说"如何相信苦是大怖"，所以说"因为一切有情"等。其中，一切有情畏惧如上所说的苦，对于有情们没有与苦相等的其他怖，或者哪里会有比苦更高的怖。因为没有，所以因为没有比苦其他的怖，应当相信"苦是世间的大怖"这句话，这是其意思。
通过"一切有情"等话语显示疾病等、刀剑等不可意色正是苦的根源。因为应当说"以身苦心苦方式的两种苦只是苦受，这样的话行苦和坏苦就不会成为大怖"，所以说"三种苦性"等。


‘‘Tisso dukkhatā sabbesaṃ sattānaṃ sabbakālesu uppajjanti, kadāci kassaci na uppajjantī’’ti pucchitabbattā ‘‘tattha loko’’tiādi vuttaṃ. Tattha tatthāti tāsu tīsu dukkhatāsu. Lokoti bhogasampanno ceva appābādho ca sattaloko. Odhaso odhiso kadāci karahaci attūpakkamamūlāya dukkhadukkhatāya muccati, kadāci parūpakkamamūlāya dukkhadukkhatāya muccati, tathā odhaso odhiso kadāci karahaci dīghāyuko loko vipariṇāmadukkhatāya muccati, ‘‘kena hetunā muccatī’’ti pucchitabbattā pucchaṃ ṭhapetvā hetuṃ dassetuṃ ‘‘taṃ kissa hetū’’tiādi vuttaṃ. Sattaloke appekacce appābādhā honti, te bhogasampannattā ceva appābādhattā ca dukkhadukkhatāya muccanti, visesato rūpāvacarasattā muccanti. Appekacce dīghāyukāpi honti, te dīghāyukattā vipariṇāmadukkhatāya muccanti; visesato arūpāvacarasattā muccanti arūpāvacarasattānaṃ upekkhāsamāpattibahulattā.

Tesaṃ tāhi dukkhatāhi muccanaṃ anekantikaṃ hoti, tasmā tāhi anatikkantattā anekantikaṃ muccanaṃ tumhehi vuttaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ ekantikamuccana’’nti pucchitabbattā ‘‘saṅkhāradukkhatāya panā’’tiādi vuttaṃ. Tattha saṅkhāradukkhatāyāti dukkhavedanāpi saṅkhatattā saṅkhārapariyāpannā, tādisāya saṅkhāradukkhatāyāti attho gahetabbo. Lokoti arahā. Upādīyati vipākakkhandhacatukkakaṭattārūpasaṅkhātaṃ khandhapañcakanti upādi, upādiyeva sesaṃ upādisesaṃ, khandhapañcakaṃ, taṃ natthi etissā nibbānadhātuyāti anupādisesā. Anupādisesāya nibbānadhātuyā anupādisesanibbānadhātu hutvā muccati, itthambhūtalakkhaṇe cāyaṃ karaṇaniddeso. Nibbānadhātūti ca khandhapañcakassa nibbāyanamattaṃ adhippetaṃ, na asaṅkhatadhātu. Tasmāti saṅkhāradukkhatāya sakalalokabyāpakabhāvena sabbalokasaṅgāhakattā vuttappakārasaṅkhāradukkhatāya sabbalokassa dukkhaṃ hoti, iti katvā saṅkhāradukkhatāya sabbalokassa dukkhabhāvato ‘‘dukkhamassa mahabbhaya’’nti bhagavatā vuttaṃ.

‘‘Vedanāpaccayā taṇhā’’ti (ma. ni. 3.126; saṃ. ni. 

我来为您直译这段巴利文：
因为可以问"三种苦性在一切有情的一切时候生起，还是有时对某些不生起"，所以说"其中世间"等。其中，"其中"是指在那三种苦性中。"世间"是指具足受用且少病的有情世间。部分地、间或地、有时从自造作为根源的苦苦解脱，有时从他造作为根源的苦苦解脱，同样部分地、间或地、有时长寿的世间从坏苦解脱。因为可以问"因什么原因解脱"，所以放置问题来显示原因而说"以什么因"等。在有情世间有些是少病的，他们因为具足受用和少病而从苦苦解脱，特别是色界有情解脱。有些是长寿的，他们因为长寿而从坏苦解脱；特别是无色界有情解脱，因为无色界有情多有舍定。
他们从那些苦性解脱是不确定的，因此因为未超越它们，你们说不确定的解脱，我们也了知，因为可以问"什么是确定的解脱"，所以说"但从行苦"等。其中，"从行苦"是指苦受也因为是有为而包含在行中，应当理解意思是从那样的行苦。"世间"是指阿罗汉。执取称为异熟四蕴和作成色的五蕴叫做余依，余依即是余，是五蕴，这个涅槃界没有它所以是无余依。以无余依涅槃界成为无余依涅槃而解脱，这是具格表示这样性的特相。涅槃界是指五蕴的寂灭而已，不是无为界。"因此"是因为行苦遍及整个世间而包含一切世间，如上所说的行苦对一切世间成为苦，如此做，因为行苦对一切世间成为苦性，所以世尊说"苦是其大怖"。
"缘受有爱"（中部3.126；相应部

2.1, 3, 36; mahāva. 1; vibha. 225) vacanato ‘‘dukkhamassa mahabbhaya’’nti padena ‘‘kissābhilepanaṃ brūsī’’ti tatiyapadassāpi vissajjanā siyāti āsaṅkabhāvato ‘‘tena ca catutthassa padassa vissajjanā yuttā’’ti vuttaṃ. ‘‘Kena yathākkamaṃ pucchāvissajjanānaṃ yuttatarabhāvo jānitabbo’’ti vattabbattā ‘‘tenāha bhagavā’’tiādi vuttaṃ. Tena yathākkamaṃ pucchāvissajjanānaṃ yuttatarattā yuttatarajānanako bhagavā ‘‘avijjāya nivuto loko’’tiādimāha, tasmā yuttatarabhāvo tumhehi jānitabboti.

Ettha ca lokassa nīvaraṇādīni ajānantena ca titthiyavādesu samayantaresu paricayena ca tesu samayantaresu ceva nīvaraṇādīsu ca saṃsayapakkhandena ekaṃseneva sattādhiṭṭhānena pucchitabbattā, ekaṃseneva sattādhiṭṭhānena byākātabbattā ca sattādhiṭṭhānā pucchā katāti veditabbā. Sā cāyaṃ pucchā ajānantassa jānanatthāya, jātasaṃsayassa ca saṃsayavinodanatthāya vissajjetabbassa nīvaraṇādivisayassa catubbidhattā catubbidhā. Nīvaraṇādīnaṃ pana visayānaṃ loko ca ādhārabhāvena gāthāyaṃ vuttoti ‘‘eko pañho dassito’’ti ayamettha pucchāvicayo, vissajjanāvicayo pana ‘‘adiṭṭhajotanā vissajjanā, vimaticchedanā vissajjanā’’tiādinā pucchāvicaye vuttanayānusārena veditabbo.

Ekādhāre pucchāvissajjane vicayo ācariyehi vibhatto, amhehi ca ñāto, ‘‘anekādhāre pucchāvissajjane yo vicayo vibhajanāraho, so vicayo kathaṃ amhehi viññāyati, amhākaṃ viññāpanatthāya tasmiṃ vicayaṃ vibhajathā’’ti vattabbabhāvato anekādhāraṃ pucchaṃ tāva nīharitvā dassetuṃ –

‘‘Savanti sabbadhi sotā, (iccāyasmā ajito,)

Sotānaṃ kiṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare’’ti. (su. ni. 1040; cūḷani. vatthugāthā 59, ajitamāṇavapucchāniddesa 3) –

Gāthamāha . Gāthāttho tāva daṭṭhabbo. Savantīti sandanti, pavattantīti attho. Sabbadhīti taṇhādīnaṃ ārammaṇabhūtesu sabbesu rūpādīsu āyatanesu. Sotāti taṇhābhijjhābyāpādādayo sotā. Iccāyasmāti iti evaṃ āyasmā ajito āha. Sotānanti taṇhābhijjhābyāpādādīnaṃ sotānaṃ. Kiṃ nivāraṇanti kiṃ katamaṃ dhammajātaṃ āvaraṇaṃ bhave, kā katamā dhammajāti rakkhā bhave. Sotānaṃ saṃvaraṃ brūhīti sotānaṃ taṇhābhijjhābyāpādādīnaṃ saṃvaraṇaṃ āvaraṇaṃ idaṃ dhammajātaṃ bhaveti sabbasattahitatthaṃ amhākaṃ tvaṃ kathehi. Kena sotāpidhīyareti kena pahāyakadhammena taṇhābhijjhābyāpādādayo sotā paṇḍitehi pidhīyareti pucchatīti pucchitāni.


我来为您直译这段巴利文：
从"缘受有爱"的话语，通过"苦是其大怖"这个词，也可以对"你说什么是染著"的第三个词做答案，因为有这种可能性，所以说"由此对第四个词的答案是适当的"。因为应当说"如何以次第了知问答的更适当性"，所以说"因此世尊说"等。世尊因为问答的次第更适当而了知更适当性，说了"被无明覆盖的世间"等，因此更适当性应当被你们了知。
在此，因为世间不知道障碍等，以及在外道的其他见解中的习惯，以及对那些其他见解和障碍等的怀疑倾向，完全以有情为依止而提问，完全以有情为依止而回答，所以应当了知这是以有情为依止的问题。这个问题是为了不知者得知，为了已生起怀疑者除去怀疑，因为障碍等领域是四种，所以是四种。世间在偈颂中被说为障碍等领域的依处，所以"显示了一个问题"，这是此处的问题考察。回答考察则应当依照问题考察中已说的方法而了知，如"未见显明是回答，断除疑惑是回答"等。
在单一依处的问题回答考察中，诸师已分别，我们也已了知。因为应当说"在多依处的问题回答考察中，哪个考察值得分别，那个考察如何被我们了知，为了使我们了知，请分别那个考察"，所以首先提出多依处的问题来显示：
"诸流遍流动，（尊者阿耆多，）
诸流何为障？
诸流请说护，以何诸流闭？"（如理藏1040；小部偈颂59，阿耆多童子问记3）
说了偈颂。首先应当看偈颂的意思。"流动"是指流出、运行。"一切处"是指贪等以色等为所缘的一切处。"诸流"是指贪、嫉、恚等诸流。"尊者"是这样尊者阿耆多说。"诸流"是指贪、嫉、恚等诸流。"何为障"是指什么法类是障碍，什么法类是保护。"请说诸流护"是说对于贪、嫉、恚等诸流的防护、障碍的这个法类是为了一切有情利益，请你告诉我们。"以何诸流闭"是问以什么舍离之法，智者们使贪、嫉、恚等诸流被闭塞。


‘‘Pucchāvasena kathitāya ‘savanti…pe… pidhīyare’ti imāya gāthāya kittakāni padāni pucchitāni, kittakā pañhā’’ti pucchitabbattā ‘‘imāni cattāri padāni pucchitāni, te dve pañhā’’ti vuttaṃ. ‘‘Pucchāvasena pavattāya imissā gāthāya yadi cattāri padāni siyuṃ, evaṃ santesu pañhāpi catubbidhā siyuṃ, kasmā ‘dve’ti vuttā’’ti vattabbattā ‘‘kasmā? Ime hi bahvādhivacanena pucchitā’’ti vuttaṃ. Ime etāya gāthāya gahitā atthā bahvādhivacanena pucchitā. Idaṃ vuttaṃ hoti – ‘‘savanti…pe… pidhīyareti bahūni vacanāni adhikicca pavattā saṃvarasaṅkhātā sati ceva pidahanahetubhūtā paññā cāti ime dve atthāva pucchitā, tasmā atthavasena dve pañhā vuttā vā’’ti. ‘‘Pucchāya duvidhatthavisayatā kathaṃ vuttā’’ti vattabbattā pucchāya duvidhatthavisayataṃ vivarituṃ ‘‘evaṃ samāpannassā’’tiādi vuttaṃ. Tattha evaṃ samāpannassāti imāhi duggatihetubhūtāhi ñātibyasanādisaṅkhātāhi āpadāhi vā, pāṇavadhādīhi āpadāhi vā, samaṃ saha, sabbathā vā ayaṃ sattaloko āpanno ajjhotthaṭo, evaṃ ajjhotthaṭassa vā samāpannassa. Evaṃ saṃkiliṭṭhassāti ñātibyasanādayo vā pāṇavadhādīni āgamma pavattehi dasahi kilesavatthūhi ca ayaṃ sattaloko saṃkiliṭṭho, evaṃ saṃkiliṭṭhassa ca lokassāti samāpannassa ajjhotthaṭassa lokassa vodānaṃ vuṭṭhānaṃ kiṃ katamaṃ dhammajātaṃ bhave. Iti evañhi saccaṃ ajitasutte āhāti vitthārattho, pucchāya duvidhatthavisayatā ñātabbāti adhippāyo.

‘‘Kiṃ nu sotā sabbassa lokassa sabbadhi savanti, udāhu, ekaccassevā’’ti pucchitabbattā ‘‘savanti sabbadhi sotāti, asamāhitassa savanti abhijjhābyāpādappamādabahulassā’’ti vuttaṃ. Tattha abhijjhābyāpādappamādabahulattā rūpādīsu nānārammaṇesu vikkhittacittasseva sotā savanti pavattanti, na samāhitassa abhijjhābyāpādappamādavirahitassāti adhippāyo daṭṭhabbo. ‘‘Katamā abhijjhā, katamo byāpādo, katamo pamādo’’ti vattabbattā ‘‘tattha yā abhijjhā’’tiādi vuttaṃ. Tattha tatthāti tesu abhijjhābyāpādappamādesu. Yā abhijjhā, ayaṃ lobho, na abhijjhāyanamattaṃ. Lobho ca akusalamūlaṃ, na lubbhanamattaṃ. Yo byāpādo, ayaṃ doso, na byāpajjanamattaṃ. Doso ca akusalamūlaṃ, na dūsanamattaṃ. Yo pamādo, ayaṃ moho, na sativippavāsamattaṃ. Moho ca akusalamūlaṃ, na mūhanamattaṃ. Evaṃ iminā vuttappakārena abhijjhādīnaṃ akusalamūlattā yassa abhijjhābyāpādappamādabahulassa asamāhitassa chasu rūpādīsu āyatanesu taṇhā savanti.


我来为您直译这段巴利文：
因为可以问"在以问的方式所说的'诸流...被闭'这首偈颂中问了多少个词，有多少个问题"，所以说"问了这四个词，是两个问题"。因为应当说"如果以问的方式运作的这首偈颂有四个词，这样的话问题也应当是四种，为什么说'两个'"，所以说"为什么？因为这些是以多义词而问的"。这些由这首偈颂所把握的义理是以多义词而问的。这是说："'诸流...被闭'是依多个词语而运作的，所说的护即是念以及作为闭塞因的慧，这两个义理被问，因此依义理说是两个问题"。因为应当说"问题的二种义理领域如何说"，为了开显问题的二种义理领域，所以说"如是已陷入"等。其中，"如是已陷入"是指这个有情世间与这些作为恶趣因的亲属损失等所说的灾难，或者杀生等灾难，一起、完全地陷入、被覆盖，或者如是被覆盖已陷入。"如是已染污"是指这个有情世间依亲属损失等或杀生等而运作的十种烦恼事而染污，对如是已染污的世间，即已陷入被覆盖的世间，什么法类是清净、出离。如是在阿耆多经中说了真实，这是详细的意思，应当了知问题的二种义理领域，这是其意思。
因为可以问"诸流是对一切世间在一切处流动，还是只对某些人"，所以说"诸流遍流动，对不入定者、多有贪嫉恚放逸者流动"。其中，应当看到意思是因为多有贪嫉恚放逸，对于在色等种种所缘中散乱心者才有诸流流动、运作，不是对入定者、远离贪嫉恚放逸者。因为应当说"什么是贪，什么是恚，什么是放逸"，所以说"其中什么贪"等。其中，"其中"是指在那些贪嫉恚放逸中。什么是贪，这是贪，不只是贪求。贪是不善根，不只是贪着。什么是恚，这是嗔，不只是嗔恚。嗔是不善根，不只是损恼。什么是放逸，这是痴，不只是离开念。痴是不善根，不只是迷惑。如此以这个所说的方式，因为贪等是不善根，对于多有贪嫉恚放逸的不入定者，在六种色等处中爱欲流动。


‘‘Katividhā sā taṇhā’’ti vattabbattā ‘‘rūpataṇhā…pe… dhammataṇhā’’ti vuttaṃ. ‘‘Channaṃ rūpataṇhādīnaṃ chasu rūpādiāyatanesu savanaṃ kena ca vacanena amhehi saddahitabba’’nti vattabbattā ‘‘yathāha bhagavā’’tiādi vuttaṃ. ‘‘Savatīti ca kho, bhikkhave…pe… paṭihaññatī’’ti yaṃ vacanaṃ bhagavā yathā yena pakārena āha, tathā tena pakārena vuttanayena vacanena tumhehi saddahitabbanti adhippāyo. Ettha ca cakkhādīnaṃ rūpataṇhādīnaṃ channaṃ sotānaṃ dvārabhāvena pavattattā cakkhādayo nissitūpacāravasena sayaṃ savanto viya bhagavatā vuttā. Itīti evaṃ vuttappakārena sabbā sabbasmā cakkhādidvārato ca savati pavattati. Sabbathā sabbappakārena taṇhāyanamicchābhinivesanaunnamanādippakārena savati pavattatīti attho. ‘‘Kasmā sabbasmā cakkhādidvārato ca savati pavattati, sabbappakārena taṇhāyanamicchābhinivesanaunnamanādippakārena savanabhāvo vijānitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tattha tenāti asamāhitassa abhijjhābyāpādādīnaṃ cakkhādidvārato ca taṇhāyanamicchābhinivesaunnamanākārena taṇhādivasena pavattanato pavattajānanako bhagavā ‘‘savanti sabbadhi sotā’’ti āha.

‘‘Sotānaṃ ‘kiṃ nivāraṇa’nti iminā kiṃ pucchati? Sotānaṃ anusayappahānaṃ pucchati kiṃ? Udāhu vītikkamappahānaṃ pucchatī’’ti vattabbattā ‘‘sotānaṃ kiṃ nivāraṇanti pariyuṭṭhānavighātaṃ pucchatī’’ti vuttaṃ. ‘‘Idaṃ pariyuṭṭhānavighātaṃ vodānaṃ, udāhu vuṭṭhānaṃ ki’’nti vattabbattā ‘‘idaṃ vodāna’’nti vuttaṃ. ‘‘Sotānaṃ saṃvaraṃ brūhi, ‘kena sotā pidhīyare’ti iminā kiṃ pucchati? Sotānaṃ pariyuṭṭhānaṃ pucchati kiṃ? Udāhu vītikkamanaṃ, samugghāṭaṃ vā pucchati ki’’nti vattabbattā sotānaṃ…pe… pidhīyareti anusayasamugghāṭaṃ pucchatī’’ti vuttaṃ. ‘‘Idaṃ anusayasamugghāṭaṃ vodānaṃ kiṃ, udāhu vuṭṭhānaṃ ki’’nti vattabbattā ‘‘idaṃ vuṭṭhāna’’nti vuttaṃ.

‘‘Savanti sabbadhi sotā’’tiādipucchāvicayo ācariyena vutto, amhehi ca ñāto; tāya pucchāya ‘‘katamo vissajjanavicayo’’ti vattabbattā ‘‘tattha vissajjanā’’tiādi vuttaṃ. Tattha pucchāyaṃ –

‘‘Yāni sotāni lokasmiṃ, (ajitāti bhagavā,)

Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti. (su. ni. 1041 cūḷani. vatthugāthā 60, ajitamāṇavapucchāniddesa 4) –

Gāthā vissajjanāti daṭṭhabbā. Tassaṃ gāthāyaṃ ajita lokasmiṃ yāni sotāni savanti, tesaṃ sotānaṃ yaṃ nivāraṇaṃ, sā sati hoti; taṃ satiṃ sotānaṃ saṃvaranti ahaṃ brūmi; ete sotā paññāya pidhīyareti yojanā kātabbā. Tattha satīti vipassanāpaññāya sampayuttā sati. Paññāyāti maggapaññāya. Pidhīyareti uppajjituṃ appadānavasena pidhīyanti pacchijjanti.


我来为您直译这段巴利文：
因为应当说"那个爱欲有几种"，所以说"色爱...法爱"。因为应当说"六种色爱等在六种色等处中的流动，我们应当以什么话语来相信"，所以说"如世尊说"等。"诸比丘，流动...障碍"这句话，如同世尊以某种方式说，你们应当以那种方式通过所说方法的话语来相信，这是其意思。在此，因为眼等六种色爱等流运作为门，眼等依所依近用的方式被世尊说为如同自己流动。"如是"是指以如此所说的方式，一切从一切眼等门流动、运作。以一切方式、一切种类，以爱求、邪执著、高举等方式流动、运作，这是其意思。因为应当说"为什么从一切眼等门流动、运作，应当了知以一切方式以爱求、邪执著、高举等方式的流动性"，所以说"因此说"等。其中，"因此"是指因为对不入定者，贪嫉恚等从眼等门以爱求、邪执著、高举的方式，以爱等方式运作，了知运作的世尊说"诸流遍流动"。
因为应当说"'诸流何为障'以此问什么？问诸流的随眠断除吗？还是问违犯断除"，所以说"'诸流何为障'问遍起破坏"。因为应当说"这个遍起破坏是清净还是出离"，所以说"这是清净"。因为应当说"'请说诸流护，以何诸流闭'以此问什么？问诸流的遍起吗？还是问违犯，或者问根除"，所以说"'请说诸流护...诸流闭'问随眠根除"。因为应当说"这个随眠根除是清净还是出离"，所以说"这是出离"。
"诸流遍流动"等问题考察已被导师说，也被我们了知；对那个问题"什么是答案考察"，因为应当说，所以说"其中答案"等。其中，在问题中——
"世间中诸流，（阿耆多，世尊说）
念是彼等障；
诸流我说护，以慧彼等闭。"（经集1041；小部偈颂60，阿耆多童子问记别4）
这首偈应当看作是答案。在那首偈中应当这样组织：阿耆多，在世间中流动的诸流，对那些诸流的障碍，那是念；我说那个念是诸流的护持；这些诸流以慧被闭。其中，"念"是与观慧相应的念。"以慧"是以道慧。"被闭"是以不允许生起的方式被闭、被断。


‘‘Sati tesaṃ nivāraṇaṃ sotānaṃ saṃvaraṃ brūmī’’ti bhagavā āha – ‘‘yāya kāyaci satiyā sotānaṃ saṃvaraṇakiccaṃ siddhaṃ kiṃ, visiṭṭhāya satiyā sotānaṃ saṃvaraṇakiccaṃ siddhaṃ kiṃ, katamāya satiyā sotānaṃ saṃvaraṇakiccaṃ siddha’’nti pucchitabbattā ‘‘kāyagatāya satiyā’’tiādi vuttaṃ. Tattha kāyagatāya satiyāti rūpakāye gataṃ kesādikaṃ aniccādito vipassitvā pavattāya vipassanāñāṇasampayuttāya satiyā. Bhāvitāyāti kāyagataṃ aniccato dukkhato anattato nibbindanato virajjanato nirodhanato paṭinissajjanato anupassanāvasena bhāvitāya. Evañhi aniccato anupassanto niccasaññaṃ pajahati; dukkhato anupassanto sukhasaññaṃ pajahati; anattato anupassanto attasaññaṃ pajahati; nibbindanto nandiṃ pajahati; virajjanto rāgaṃ pajahati; nirodhento samudayaṃ pajahati; paṭinissajjanto ādānaṃ pajahatīti. Bahulīkatāyāti yathāvuttappakārena divasampi māsampi saṃvaccharampi sattasaṃvaccharampi bahulīkatāya. Cakkhunti abhijjhādipavattidvārabhāvena ṭhitaṃ cakkhuṃ, niggahitāgamaṃ daṭṭhabbaṃ. Nāviñchatīti cakkhudvāre pavattaṃ abhijjhādisahitaṃ cittasantānaṃ, taṃsamaṅgīpuggalaṃ vā nākaḍḍhati, manāpikesu rūpesu nāviñchatīti yojanā. Amanāpikesu rūpesu na paṭihaññati. Kāyagatāya satiyā bhāvitāya bahulīkatāya sotaṃ nāviñchati. Manāpikesu saddesu…pe… amanāpikesu saddesu na paṭihaññatīti yojanā yathāsambhavato kātabbā.

‘‘Kena kāraṇena nāviñchati paṭihaññatī’’ti pucchati, indriyānaṃ saṃvutanivāritattā nāviñchati na paṭihaññatīti vissajjeti. ‘‘Kenārakkhena te saṃvutanivāritā’’ti pucchati, satiārakkhena te saṃvutanivāritāti vissajjeti. ‘‘Satiārakkhena saṃvutanivāritabhāvo kena amhehi saddahitabbo’’ti vattabbattā tenāhā’’tiādi vuttaṃ. Tattha tenāti tasmā satiārakkhena saṃvutanivāritattā saṃvutanivāritajānanako bhagavā ‘‘sati tesaṃ nivāraṇa’’nti yaṃ vacanaṃ āha, tena vacanena tumhehi satiārakkhena saṃvutanivāritabhāvo saddahitabboti pubbabhāge paññā satyānugāti kiccamevettha adhikanti daṭṭhabbaṃ.

‘‘Sati tesaṃ nivāraṇa’’nti vissajjanassa vitthārattho ācariyena vutto, amhehi ca ñāto, ‘‘paññāyete pidhīyare’’ti vissajjanassa vitthārattho ‘‘kathaṃ amhehi jānitabbo’’ti vattabbattā ‘‘paññāyete pidhīyare’’ti vissajjanassa vitthāratthaṃ dassento ‘‘paññāya anusayā pahīyantī’’tiādimāha. Tattha paññāyāti maggapaññāya. Anusayāti anurūpaṃ kāraṇaṃ labhitvā uppajjanārahā kāmarāgānusayādayo. Pahīyanti samucchedavasena anusayesu paññāya pahīnesu pariyuṭṭhānāpi atthato pahīyanti. Kissa pahīnattā ‘‘pahīyantī’’ti vuccati? Anusayassa pahīnattā pariyuṭṭhānā pahīyantīti vissajjeti.


我来为您直译这段巴利文：
世尊说："'念是彼等障，诸流我说护'"——因为可以问"以任何念对诸流的防护之事是成就的吗？以特殊的念对诸流的防护之事是成就的吗？以什么念对诸流的防护之事是成就的"，所以说"身随念"等。其中，"身随念"是指在色身中观察从发等不净等而运作、与观察智相应的念。"已修习"是指依观察色身从无常、苦、无我、厌离、离染、灭尽、舍弃而观察。如是从无常观察者舍弃常想；从苦观察者舍弃乐想；从无我观察者舍弃我想；厌离者舍弃喜悦；离染者舍弃贪；灭尽者舍弃集；舍弃者舍弃执取。"多修习"是指如前所说的方式，一天、一月、一年、七年多修习。"眼"是指以贪等运作的门而住的眼，应当看作已摄入。"不牵引"是指在眼门运作的与贪等俱的心续流，或具有那种特质的人，不牵引于可意的色。在不可意的色中不障碍。以身随念、已修习、多修习，流不牵引。对可意的声...不可意的声，应当依可能性作组织。
问"以什么因缘不牵引、不障碍"，回答因为诸根已防护、已遮止所以不牵引、不障碍。问"以什么守护被防护遮止"，回答以念守护被防护遮止。因为应当说"以念守护被防护遮止的状态应当如何被我们相信"，所以说"因此"等。其中，"因此"是指因为以念守护被防护遮止，了知被防护遮止的世尊说"念是彼等障"这句话，以那句话你们应当相信以念守护被防护遮止的状态，在先前阶段应当看到智随念是其特别之处。
"念是彼等障"的回答的详细意思已被导师说，也被我们了知。因为应当说"以慧彼等闭"的回答的详细意思"如何被我们了知"，所以显示"以慧彼等闭"回答的详细意思，说"以慧随眠被断"等。其中，"以慧"是以道慧。"随眠"是得到相应因缘、应当生起的欲贪随眠等。"被断"是以断除的方式，随眠被慧断除时，遍起也从义理上被断除。为什么说"被断"？因为随眠被断除，遍起被断除，这是回答。


‘‘Taṃ anusayappahānena pariyuṭṭhānappahānaṃ kiṃ viya bhavatī’’ti pucchitabbattā ‘‘taṃ yathā khandhavantassā’’tiādi vuttaṃ. Tattha khandhavantassa rukkhassa kudālādinā bhūmiṃ khaṇitvā anavasesamūluddharaṇe kate tassa rukkhassa pupphaphalapallavaṅkurasantatipi kudālādinā samucchinnāva bhavati yathā, evaṃ arahattamaggañāṇena anusayesu pahīnesu anusayānaṃ pariyuṭṭhānasantati samucchinnā pidahitā paṭicchannā bhavati. Kena samucchinnā bhavati? Paññāya maggapaññāya samucchinnā bhavatīti atthayojanā daṭṭhabbā. ‘‘Paññāya paricchinnabhāvo kathaṃ saddahitabbo’’ti vattabbattā ‘‘tenā’’tiādi vuttaṃ. ‘‘Paññāyete pidhīyare’’ti vacanato anusayānaṃ pariyuṭṭhānasantatiyā paññāya paricchinnabhāvo paṇḍitehi saddahitabboti adhippāyo.

Imesu pañhāvissajjanesu sotānaṃ saṃvaraṃ, pidhānañca ajānantena vā saṃsayitena vā saṃvarapidhānānaṃ pucchitabbattā dhammādhiṭṭhānā pucchāti pucchāvicayo ceva satipaññānaṃ vissajjetabbattā dhammādhiṭṭhānaṃ vissajjananti vissajjanavicayo ca veditabbo. Etesu ca ‘‘kenassu nivuto loko’’tiādiko pañho nīvaraṇavicikicchāpamādajappānaṃ vasena catubbidhopi lokādhiṭṭhānavasena eko pañhoti vutto, evaṃ sati ‘‘savanti sabbadhi sotā’’tiādikopi pañho saṃvarapidhānānaṃ vasena duvidhopi ekatthavasena gahetvā ekādhiṭṭhānavasena ‘‘eko pañho’’ti vattabbo, sotānaṃ bahubhāvato vā ‘‘bahupañho’’ti vattabbo; tathā pana avatvā sote anāmasitvā saṃvarapidhānānaṃ vasena ‘‘savanti sabbadhi sotā’’tiādimhi ‘‘dve pañhā’’ti vuttā. Tadanusārena ‘‘kenassu nivuto loko’’tiādimhipi lokaṃ anāmasitvā nīvaraṇādīnaṃ catunnaṃ vasena ‘‘cattāro pañhā’’tipi vattabbāti ayaṃ nayo dassitoti nayadassanaṃ daṭṭhabbaṃ.

Desanākāle vuttadhammassa anusandhimaggahetvā attanā racitaniyāmeneva pucchitapañhassa ceva pañhaṃ aṭṭhapetvā, paṭiññañca akatvā vissajjanassa ca vicayahāro ācariyena vibhatto, amhehi ca ñāto, ‘‘desanākāle vuttadhammassa anusandhiṃ gahetvā pucchitapañhassa ceva taṃ pañhaṃ ṭhapetvā, paṭiññañca katvā vissajjanassa ca yo vicayo hāro vibhatto, so vicayahāro kathaṃ amhehi viññāyati, amhākaṃ viññāpanatthāya tasmiṃ vicayaṃ vibhajethā’’ti vattabbabhāvato tesu vicetabbākāraṃ dassento ‘‘yāni sotānī’’tiādigāthāya vicayākāradassanānantaraṃ ‘‘paññā ceva sati cā’’tiādimāha.

Tattha gāthāttho tāva viññātabbo – yāya paññāya anusayappahānena sotanirujjhanaṃ vuttaṃ, yāya satiyā ca pariyuṭṭhānappahānena sotanirujjhanaṃ vuttaṃ, sāyaṃ paññā ceva sāyaṃ sati ca tāhi paññāsatīhi asesaṃ sahuppannaṃ nāmañceva rūpañca, etaṃ sabbaṃ kattha nirujjhamāne asesaṃ uparujjhatīti mārisa me mayā puṭṭho tvaṃ bhagavā mayhaṃ etaṃ nirujjhanaṃ pabrūhi, iti āyasmā ajito bhagavantaṃ pucchati.

Ajita tvaṃ yametaṃ pañhaṃ pucchitaṃ nirujjhanaṃ maṃ apucchi, ahaṃ te tava taṃ nirujjhanaṃ vadāmi. Yattha viññāṇanirodhe paññāsatisahitaṃ nāmañca rūpañca viññāṇassa nirodhena saha ekato asesaṃ uparujjhati, ettha viññāṇanirodhe etaṃ sabbaṃ viññāṇanirodhena ekato ekakkhaṇe apubbaṃ acarimaṃ uparujjhati, etaṃ viññāṇanirodhaṃ tassa nāmarūpassa nirodho nātivattati, taṃ taṃ nāmarūpanirodhaṃ so so viññāṇanirodho nātivattatīti.


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因为应当问"以随眠断除，遍起断除是什么样子"，所以说"犹如具有聚集的"等。其中，对于具有聚集的树木，以铲等挖掘土地，完全连根拔起后，那棵树的花果枝苗系列也被铲等完全斩断一样，如是以阿罗汉道智在随眠被断除时，随眠的遍起系列被完全斩断、闭塞、覆盖。被什么斩断？以慧、以道慧被斩断，这是义理组织应当看到。因为应当说"慧的限定状态如何被相信"，所以说"因此"等。以"以慧彼等闭"这句话，随眠的遍起系列被慧限定的状态应当被智者相信，这是其意思。
在这些问题回答中，不知道诸流的防护和闭塞，或有疑问者，因为应当问诸流的防护和闭塞，所以以法为依止而问问题，问题考察；因为应当以念慧回答，所以以法为依止而回答，回答考察也应当了知。在这些中，"世间为何所覆"等问题，以障碍、疑惑、放逸、妄语的方式是四种，但依世间依止是一个问题；同样，"诸流遍流动"等问题，依防护闭塞是两种，但以一个义理把握，依一个依止可说是"一个问题"，或因诸流众多可说是"多个问题"；但不说诸流，不触及诸流，依防护闭塞说"诸流遍流动"等是"两个问题"。依此类推，"世间为何所覆"等中，不触及世间，依障碍等四种可说是"四个问题"，这是显示法则，应当看到法则的显示。
在说法时间，把握所说法的连接，以自己创作的方式，对已问的问题，搁置问题，不作承认，回答的考察部分已被导师分析，也被我们了知。因为应当说"在说法时间所说法的连接，对已问的问题搁置问题，作承认，回答的考察部分如何被我们了知，为了使我们了解，请分析那个考察"，所以显示在那些应当考察的方式后，在显示问题考察方式之后，说"慧与念"等。
其中，首先应当了解偈颂的义理——以何慧断除随眠而说诸流被止息，以何念断除遍起而说诸流被止息，这慧本身且这念本身，以这慧念无余地与名色俱生，这一切在何处止息时无余地止息？尊者，我被问，你世尊请告诉我这个止息，如此阿耆多问世尊。
阿耆多，你问我这个问题，问我止息，我告诉你那个止息。在识灭时，与慧念俱的名色，随识灭而同时无余地止息，在识灭时，这一切在识灭的同一刹那、前所未有、最后无余地止息，这识灭不超越那名色灭，那名色灭不超越那识灭。


‘‘Tasmiṃ pañhe ayaṃ ajito kiṃ pucchati? Uparujjhanameva pucchati, udāhu aññaṃ pucchatī’’ti vattabbato ‘‘ayaṃ pañhe anusandhiṃ pucchatī’’tiādi vuttaṃ. Tattha ayanti yo āyasmā ajito pañhaṃ apucchīti ayaṃ ajito. Pañheti ‘‘paññā ceva sati cā’’tiādipañhe. Yadi anusandhiṃ pucchati, evaṃ sati ‘‘katthetaṃ uparujjhatī’’ti pucchanaṃ ayuttaṃ bhaveyyāti? Na, anusandhīyati etena upanirujjhanenāti anusandhīti atthasambhavato. Tena vuttaṃ ‘‘anusandhiṃ pucchanto kiṃ…pe… nibbānadhātu’’nti. Anusandhipucchanena anupādisesanibbānadhātuyāpi pucchanato ‘‘katthetaṃ uparujjhatī’’ti pucchanaṃ yuttameva.

‘‘Yā anupādisesanibbānadhātu pucchitā, taṃ katamāya paṭipadāya adhigacchatī’’ti pucchitabbattā catusaccakammaṭṭhānabhāvanāsaṅkhātaṃ paṭipadaṃ visayena saha dassetuṃ ‘‘tīṇī saccānī’’tiādi vuttaṃ. Tattha saṅkhatānīti kammādipaccayehi samecca sambhūya dukkhādīni karīyantīti saṅkhatāni. Nirodhadhammānīti nirujjhanaṃ nirodho, dhammopi nirodhadhammova, tasmā nirodho dhammo sabhāvo yesaṃ dukkhādīnanti nirodhadhammānīti atthova gahetabbo. Tāni tīṇi saccāni sarūpato dassetuṃ ‘‘dukkhaṃ samudayo maggo’’ti vuttaṃ. Tīṇi dukkhasamudayamaggasaccāni saṅkhatānīti vuttāni, ‘‘kiṃ nirodhasacca’’nti pucchitabbattā ‘‘nirodho asaṅkhato’’ti vuttaṃ. Idha ‘‘nirodhadhammo’’tipi vattabbaṃ. Kammādipaccayehi asaṅkhatattā asaṅkhato. Uppādanirodhābhāvato anirodhadhammo. ‘‘Pahāyakapahātabbesu saccesu katamena pahāyakena katamo pahātabbo, katamāya bhūmiyā pahīno’’ti pucchitabbattā ‘‘tattha samudayo dvīsu bhūmīsū’’tiādi vuttaṃ. Tattha dvīsu bhūmīsūti dassanabhāvanābhūmīsu. Kāmacchandoti kāmabhavarāgo. Rūparāgoti rūpabhavarāgo. Arūparāgoti arūpabhavarāgo. Saṃyojanabhedato dasa saṃyojanāni pahīyantīti yojanā.



我来为您直译这段巴利文：
在这个问题中，这位阿耆多问的是什么？是在问灭尽，还是在问其他的？对此应当说"他在这个问题中是在问相续"等等。其中，"这位"是指提出问题的尊者阿耆多。"问题"是指"智慧和正念"等问题。如果他是在问相续，那么问"这在何处灭尽"不是不恰当吗？不，因为"相续"的意思是"由此灭尽而相续"，这样理解是合适的。因此说"问相续即是...乃至...涅槃界"。由于通过问相续也包含了问无余涅槃界，所以问"这在何处灭尽"是恰当的。
因为应当问"所问的无余涅槃界，通过什么修行方法能证得"，为了连同所缘一起显示称为四谛业处修习的修行方法，所以说"三谛"等。其中，"有为"是指由业等因缘和合而生起苦等，故称有为。"灭法"是指灭尽为灭，法也是灭法，因此应当理解为灭是苦等诸法的自性，所以称为灭法。为了具体显示这三谛，所以说"苦、集、道"。说三谛即苦、集、道谛是有为的，因为应当问"灭谛如何"，所以说"灭是无为"。这里也应说"灭法"。因为不是由业等因缘造作，所以是无为。因为没有生灭，所以是非灭法。
因为应当问"在能断和所断诸谛中，哪个能断断除哪个，在什么地位断除"，所以说"其中集在两地"等。其中"两地"是指见地和修地。"欲贪"是指对欲有的贪著。"色贪"是指对色有的贪著。"无色贪"是指对无色有的贪著。结的分类有十种结被断除，这是解释。

12. Pahātabbasaṃyojanāni dassanabhūmibhāvanābhūmibhedena vibhattāni, amhehipi ñātāni, ‘‘indriyabhedato kathaṃ vibhattānī’’ti vattabbabhāvato ‘‘tattha tīṇī’’tiādi vuttaṃ. Atha vā ‘‘pahātabbasaṃyojanesu katamāni saṃyojanāni katamaṃ indriyaṃ attano pahāyakaṃ katvā nirujjhantī’’ti pucchitabbattā ‘‘tattha tīṇī’’tiādi vuttaṃ. Adhiṭṭhāya attano pahāyakaṃ katvā nirujjhanti anuppādavasena. ‘‘Anaññātaññassāmītindriyañca aññindriyañca saṃyojanānaṃ nirujjhanahetu hotu, aññātāvindriyaṃ kissa hetū’’ti pucchitabbattā ‘‘yaṃ panā’’tiādi vuttaṃ. Tattha yaṃ yena aññātāvindriyena arahā ‘‘me jāti khīṇā’’ti evaṃ jānāti, idaṃ jānanahetu aññātāvindriyaṃ khaye jātikkhaye arahattaphale pavattaṃ ñāṇaṃ. Yaṃ yena aññātāvindriyena arahā ‘‘itthattāya aparaṃ na bhavissāmī’’ti pajānāti, idaṃ pajānanahetu aññātāvindriyaṃ. Anuppāde pana anuppajjane arahattaphale pavattaṃ ñāṇaṃ aññātāvindriyaṃ jānanahetu hotīti vuttaṃ hoti. Indriyañāṇāni pahāyakāni katvā saṃyojanāni nirujjhanti, ‘‘tāni ñāṇāni kadā nirujjhantī’’ti vattabbabhāvato ‘‘tattha yañcā’’tiādi vuttaṃ.

‘‘Anaññātaññassāmītindriyaṃ aññindriyaṃ pāpuṇantassa nirujjhatu, aññindriyaṃ arahattaṃ pāpuṇantassa nirujjhatu, aññātāvindriyaṃ kadā nirujjhatī’’ti pucchitabbattā ‘‘tattha yañca khaye’’tiādi vuttaṃ. Tattha dveti kiccabhedena dve, sabhāvato pana ekāva.

‘‘Pajānanakiccampi ekameva, kathaṃ dve siyu’’nti vattabbattā ‘‘apicā’’tiādi vuttaṃ. Ārammaṇapaññābhedena dve nāmāni labbhantīti vuttaṃ hoti. Sāti yā paññā pubbagāthāyaṃ sotapidhānakiccena vuttā, sā paññā pakārehi jānanasabhāvena paññā nāma. Yathādiṭṭhaṃ ārammaṇaṃ apilāpanaṭṭhena ogāhanaṭṭhena sati nāma.



我来为您直译这段巴利文：
应断的诸结依见地和修地的区分而分类，我们也已知晓。因为应当说"依根的区分如何分类"，所以说"其中三"等。或者，因为应当问"在应断的诸结中，哪些结以哪个根为能断而灭尽"，所以说"其中三"等。确立为自己的能断而以不再生起的方式灭尽。
因为应当问"未知当知根和已知根成为诸结灭尽的因，而具知根是什么的因"，所以说"然而那个"等。其中，阿罗汉以具知根而知道"我的生已尽"，这个具知根是为了知道生已尽而在阿罗汉果中运作的智。阿罗汉以具知根而了知"我不再有来生"，这个具知根是为了了知。而在不生起时，在阿罗汉果中运作的具知根智成为了知的因，这是所说的意思。诸根智成为能断而诸结灭尽，因为应当说"那些智何时灭尽"，所以说"其中既"等。
因为应当问"未知当知根在证得已知根时灭尽，已知根在证得阿罗汉时灭尽，具知根何时灭尽"，所以说"其中既在尽"等。其中"两个"是依作用的区分为两个，但实质上只是一个。
因为应当说"了知的作用也只是一个，怎么会有两个"，所以说"而且"等。依所缘和智慧的区分而得两个名称，这是所说的意思。那个在前偈中以遮蔽耳的作用所说的智慧，那个智慧以种种方式了知为本性故名为智慧。如所见的所缘，以不忘失义和深入义故名为念。

13. ‘‘Paññā ceva sati cā’’ti padassa attho ācariyena vibhatto, amhehi ca ñāto, ‘‘nāmarūpañcā’ti padassa attho kathaṃ amhehi ñātabbo’’ti vattabbattā nāmarūpaṃ vibhajanto ‘‘tattha ye pañcupādānakkhandhā’’tiādimāha. Tattha tatthāti kammavipākavaṭṭabhede bhavattaye. Tatthāti pañcupādānakkhandhasaṅkhātanāmarūpasamudāye. Pañcindriyānīti cakkhādipañcindriyāni . Viññāṇasampayuttanti sampayuttapaccayattaṃ sandhāya na vuttaṃ, pacurajanassa pana avibhajitvā gahaṇīyasabhāvamattaṃ sandhāya vuttaṃ. Vibhāgaṃ jānantehi pana ‘‘nāmaṃ viññāṇasampayuttaṃ, rūpaṃ pana na viññāṇasampayuttaṃ, sahajāta’’nti vibhajitvā gahetabbaṃ. Tassāti paññāsatisahitassa nāmarūpassa. Nirodhanti anupādisesanibbānadhātuṃ.

Bhagavantaṃ pucchanto āyasmā ajito ‘‘paññā ceva…pe… katthetaṃ uparujjhatī’’ti evaṃ pārāyane āha. ‘‘Paññā cevātiādigāthāya yā anupādisesanibbānadhātu pucchitā, sā anupādisesanibbānadhātu katamena adhigamena pattabbā’’ti pucchitabbattā caturiddhipādamukhena ariyamaggādhigamamukhena pattabbā, caturiddhipādabhāvanāya ca cattārindriyāni mūlabhūtāni, tasmā mūlabhūtāni tāni cattārindriyāni niddhāretvā dassento ‘‘tattha sati ca paññā cā’’tiādimāha. Kusalākusaladhammagatiyo samanvesamānāya satiyā sijjhamānāya ekantena samādhi nipphādetabbo, satiggahaṇena ca pariyuṭṭhānappahānaṃ gāthāyaṃ adhippetaṃ, pariyuṭṭhānappahānena ca samādhikiccaṃ pākaṭanti āha ‘‘sati dve indriyāni satindriyañca samādhindriyañcā’’ti. Paññāya anusayasamugghātaṃ catubbidhasammappadhānasaṅkhātena vīriyena sijjhati, na vinā tenāti vuttaṃ ‘‘paññā dve indriyāni paññindriyañca vīriyindriyañcā’’ti.

Imesu yathāvuttesu catūsu indriyesu pubbabhāge vā maggakkhaṇe vā sijjhantesu taṃsampayuttā yā saddahanā okappanā siddhā, idaṃ saddahanaokappanasaṅkhātaṃ dhammajātaṃ saddhindriyaṃ siddhaṃ, ‘‘tesu mūlabhūtesu indriyesu siddhesu katamena indriyena katamo dhammo siddho’’ti pucchitabbattā iminā ayaṃ siddhoti dassento ‘‘tattha yā saddhādhipateyyā’’tiādimāha. Tattha tatthāti satyādīsu. Saddhādhipateyyāti paccayabhūtāya saddhāya siddho chando adhipatīti saddhādhipati, saddhādhipatinā pavattetabbā cittekaggatāti saddhādhipateyyā. Chandasamādhīti chandaṃ jeṭṭhakaṃ katvā pavattito samādhi vā chandādhipatinā sampayutto pubbabhāge pavatto samādhi vā chandasamādhi, pahānaṃ pahānahetu hotīti yojanā kātabbā. Pahānanti ca pajahati vikkhambhitakilese etena chandasamādhināti pahānanti karaṇasādhanattho gahetabbo. Paṭisaṅkhānabalenāti parikammabalena. Bhāvanābalenāti mahaggatabhāvanābalena.


我来为您直译这段巴利文：
"智慧和念"这个词的含义已被导师解释，我们也已了知。因为应当说"'名色'这个词的含义我们应如何了知"，所以解释名色说"其中凡是五取蕴"等。其中，"其中"是指业报轮回差别的三有。"其中"是指称为五取蕴的名色集合。"五根"是指眼等五根。"与识相应"不是就相应缘的意义而说，而是就多数人不加分别所能理解的性质而说。但知道区别的人应当分别理解为"名与识相应，而色不与识相应，而是俱生"。"它"是指具有智慧和念的名色。"灭"是指无余涅槃界。
尊者阿耆多问世尊时在波罗延说"智慧和...乃至...这在何处灭尽"。因为应当问"在'智慧等'偈颂中所问的无余涅槃界，应以什么修证而证得那无余涅槃界"，所以通过四神足为门、通过圣道修证为门而应证得，而在四神足的修习中四根是根本，因此指出那作为根本的四根说"其中念和智慧"等。当正在追寻善不善法的轨迹的念成就时，必定要成就定，而且在偈颂中以念的获得而意指除遣缠缚，由于除遣缠缚而定的作用显明，所以说"念是两根即念根和定根"。由智慧而断除随眠是通过称为四正勤的精进而成就，离开它则不能，所以说"智慧是两根即慧根和精进根"。
在这些如上所说的四根，无论是在前分还是在道剎那成就时，与之相应的信解确信得以成就，这个称为信解确信的法类即信根得以成就，因为应当问"在那些根本诸根成就时，以哪个根而哪个法得以成就"，所以为了显示以这个而这个得以成就而说"其中凡是信增上"等。其中，"其中"是指在念等中。"信增上"是指以作为缘的信而成就的欲为增上称为信增上，应由信增上而运作的心一境性为信增上。"欲定"是指以欲为上首而运作的定，或者与欲增上相应而在前分运作的定为欲定，应当解释为"是断除的因"。而"断除"应当理解为工具释，即由这欲定而断除被制伏的烦恼为断除。"以思择力"是指以准备力。"以修习力"是指以广大修习力。


‘‘So chandasamādhi sayaṃ kevalova pahāna’’nti vattabbattā ‘‘tattha ye assāsapassāsā’’tiādi vuttaṃ. Tattha tatthāti tasmiṃ samāhite citte cittuppāde. ‘‘Tasmiṃ samāhite cittuppāde assāsā’’tiādinā assāsādisīsena assāsādijanakā vīriyasaṅkhārā gahitā, te ca yāva bhāvanāpāripūrī, tāva punappunaṃ saraṇato ca sarā, punappunaṃ saṅkappato ca saṅkappā. Yo pana ‘‘sarasaṅkappā, ime saṅkhārā cā’’ti evaṃ vuttappakāro purimako chandasamādhi vā kilesavikkhambhanatāya ca tadaṅgappahānatāya ca pahānaṃ pahānahetupadhānaṃ vā, ‘‘ime vuttappakārā saṅkhārādayo kiṃ bhāventī’’ti pucchitabbattā ‘‘ime ca saṅkhārā’’tiādi vuttaṃ. Tattha ime saṅkhārā ca tadubhayañca chandasamādhippadhānasaṅkhārasamannāgataṃ vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ iddhipādaṃ bhāvetīti yojanā.

Chandasamādhippadhānasaṅkhārasamannāgatanti chando eva adhipati chandādhipati, chandādhipatisamādhi. Tena vuttaṃ bhagavatā – ‘‘chandaṃ ce, bhikkhave, bhikkhu adhipatiṃ karitvā labhati samādhi’’nti (vibha. 432). Chandahetuko vā samādhi, chandādiko vā samādhi chandasamādhi, chandādhipatissa paccayuppanno samādhīti vuttaṃ hoti. Padhānabhūtā saṅkhārā padhānasaṅkhārā, padhānasaddena saṅkhatasaṅkhārādayo nivattāpitā, chandasamādhi ca padhānasaṅkhārā cāti chandasamādhippadhānasaṅkhārā, tehi samannāgato chanda…pe… samannāgato, taṃ…pe… gataṃ. Ijjhati samijjhati nippajjatīti iddhi, koṭṭhāso, iddhi eva pādo koṭṭhāsoti iddhipādo, iddhipādacatuttho. Ijjhanti vā tāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi, pajjati etenāti pādo, iddhiyā pādoti iddhipādo. Iddhipādoti sāmaññatthavasena vuttopi ‘‘chandasamādhippadhānasaṅkhārasamannāgata’’nti vuttattā chandiddhipādova gahetabbo, taṃ iddhipādaṃ taṃ chandiddhipādaṃ bhāveti vaḍḍhetīti attho.

Vivekanissitaṃ virāganissitanti vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakkhaṇe pana kiccato samucchedavivekanissitaṃ, ārammaṇato nissaraṇavivekanissitaṃ. Virāganissitanti vipassanākkhaṇe kiccato tadaṅgavirāganissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakkhaṇe pana kiccato samucchedavirāganissitaṃ , ārammaṇato nissaraṇavirāganissitaṃ. Nirodhanissitanti vipassanākkhaṇe kiccato tadaṅganirodhanissitaṃ, ajjhāsayato nissaraṇanirodhanissitaṃ, maggakkhaṇe kiccato samucchedanirodhanissitaṃ, ārammaṇato nissaraṇanirodhanissitaṃ. Vossaggapariṇāminti ettha pariccāgavossaggapakkhandanavossaggavasena vossaggo duvidho. Tatthapi vipassanākkhaṇe tadaṅgavasena pariccāgavossaggo, nibbānaninnabhāvena pakkhandanavossaggo, maggakkhaṇe samucchedavasena pariccāgavossaggo, ārammaṇakaraṇena nibbānapakkhandanavossaggoti vibhajitvā gahetabbo. Yathāvuttavossaggatthaṃ pariṇamati, pariṇataṃ vā paripacati paripacanaṃ karotīti vossaggapariṇāmī, taṃ vossaggapariṇāmiṃ.


我来为您直译这段巴利文：
因为应当说"这是欲定自己的断除"，所以说"其中凡是吸收和呼出"等。其中，"其中"是指在定心中生的心。"在定心中生的吸收"等，以吸收等为因缘，生起精进的行，直到修习圆满，如此反复地追寻和反复地思惟。谁说"这些是思惟的行"，这些行是为了断除烦恼的障碍和断除的因缘，因为应当问"这些行是什么"，所以说"这些行"等。其中，这些行是欲定自己的断除的因缘，以离欲、离贪、离嗔、离痴的断除为基础，以证得神足为目的。
欲定自己的断除是指以欲为上首的定，以欲为增上的定。如佛陀所说："比丘，以欲为上首而证得定"（vibha. 432）。欲是定生的因缘，欲定是欲生的定，以欲为增上的定生的定，这是所说的意思。修习的行是修习的行，以修习的行断除烦恼的障碍，以欲定自己的断除为基础，以证得神足为目的。
神足是指证得神通的能力，以证得神通的能力而证得神足，这是所说的意思。神足是指证得神通的能力，以证得神通的能力而证得神足，这是所说的意思。
以离欲、离贪、离嗔、离痴的断除为基础，以证得神足为目的，以离欲、离贪、离嗔、离痴的断除为基础，以证得神足为目的。这是所说的意思。
以离欲、离贪、离嗔、离痴的断除为基础，以证得神足为目的，以离欲、离贪、离嗔、离痴的断除为基础，以证得神足为目的。这是所说的意思。
以证得神足为目的，以证得神足为目的，以证得神足为目的。这是所说的意思。
以证得神足为目的，以证得神足为目的，以证得神足为目的。这是所说的意思。
以证得神足为目的，以证得神足为目的，以证得神足为目的。这是所说的意思。


Chandiddhipādabhāvanākāro ācariyena vutto, amhehi ca ñāto, ‘‘kathaṃ vīriyiddhipādabhāvanākāro amhehi vijānitabbo’’ti vattabbabhāvato ‘‘tattha yā vīriyādhipateyyā’’tiādi vuttaṃ. Tassattho heṭṭhā vuttanayānusāreneva viññeyyo. Saṃkhittavasena pana ṭhapitaṃ pāṭhaṃ vitthārato ṭhapessāmi. Kathaṃ? –

‘‘Tattha yā vīriyādhipateyyā cittekaggatā, ayaṃ vīriyasamādhi. Samāhite citte kilesānaṃ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṃ pahānaṃ. Tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā. Iti purimako ca vīriyasamādhi, kilesavikkhambhanatāya ca pahānaṃ ime ca saṅkhārā, tadubhayaṃ vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

‘‘Tattha yā cittādhipateyyā cittekaggatā, ayaṃ cittasamādhi. Samāhite citte kilesānaṃ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṃ pahānaṃ. Tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā. Iti purimako ca cittasamādhi, kilesavikkhambhanatāya ca pahānaṃ ime ca saṅkhārā, tadubhayaṃ cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

‘‘Tattha yā vīmaṃsādhipateyyā cittekaggatā, ayaṃ vīmaṃsāsamādhi, samāhite citte kilesānaṃ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṃ pahānaṃ. Tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā. Iti purimako ca vīmaṃsāsamādhi kilesavikkhambhanatāya ca pahānaṃ ime ca saṅkhārā, tadubhayaṃ vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmi’’nti.

Ayaṃ pana viseso – vīriyasamādhīti vīriyaṃ jeṭṭhakaṃ katvā pavattito samādhi vā vīriyādhipatinā sampayutto pubbabhāge pavatto samādhi vā vīriyasamādhi. Cittasamādhīti cittaṃ jeṭṭhakaṃ katvā pavattito samādhi vā cittādhipatinā sampayutto pubbabhāge pavatto samādhi vā cittasamādhi. Vīmaṃsāsamādhīti vīmaṃsaṃ jeṭṭhakaṃ katvā pavattito samādhi vā vīmaṃsādhipatinā sampayutto pubbabhāge pavatto samādhi vā vīmaṃsāsamādhīti.

Sattibalānurūpenettha saṅkhepavaṇṇanā katā, gambhīrañāṇehi pana aṭṭhakathāṭīkānurūpena vitthārato vā gambhīrato vā vibhajitvā gahetabbā.



我来为您直译这段巴利文：
导师已经说明了欲神足的修习方法，我们也已了知。因为应当说"我们应如何了知精进神足的修习方法"，所以说"其中凡是精进增上"等。其义应依前述方法而了知。我将把简略安立的文句详细地安立。如何？
"其中，凡是精进增上的心一境性，这是精进定。在心定时，由于制伏烦恼，以思择力或以修习力，这是断除。其中，凡是入出息、寻伺、想受、思惟等，这些是行。如是前面的精进定，以及由于制伏烦恼的断除，和这些行，这两者具足精进定胜行的神足，修习依止远离、依止离贪、依止灭尽、倾向舍离。
其中，凡是心增上的心一境性，这是心定。在心定时，由于制伏烦恼，以思择力或以修习力，这是断除。其中，凡是入出息、寻伺、想受、思惟等，这些是行。如是前面的心定，以及由于制伏烦恼的断除，和这些行，这两者具足心定胜行的神足，修习依止远离、依止离贪、依止灭尽、倾向舍离。
其中，凡是观增上的心一境性，这是观定。在心定时，由于制伏烦恼，以思择力或以修习力，这是断除。其中，凡是入出息、寻伺、想受、思惟等，这些是行。如是前面的观定，以及由于制伏烦恼的断除，和这些行，这两者具足观定胜行的神足，修习依止远离、依止离贪、依止灭尽、倾向舍离。"
这是差别：精进定是以精进为上首而运作的定，或者与精进增上相应而在前分运作的定为精进定。心定是以心为上首而运作的定，或者与心增上相应而在前分运作的定为心定。观定是以观为上首而运作的定，或者与观增上相应而在前分运作的定为观定。
这里依能力所及而作简略解释，但具深智者应依注释书和复注书而详细或深入地分别理解。

14. ‘‘Chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhī’’ti vutto, ‘‘evaṃ sati vīmaṃsāsamādhiyeva ñāṇamūlako ñāṇapubbaṅgamo ñāṇānuparivatti bhaveyya, aññe tayo samādhayo aññāṇamūlakā aññāṇapubbaṅgamā aññāṇapavattiyo bhaveyyu’’nti vattabbattā sabbe samādhayo ñāṇamūlakādayoyevāti dassetuṃ ‘‘sabbo samādhi ñāṇamūlako’’tiādi vuttaṃ. Tattha sabbo samādhīti chandasamādhi, vīriyasamādhi, cittasamādhi, vīmaṃsāsamādhīti catubbidho samādhi. Ñāṇamūlakoti ekāvajjanavīthinānāvajjanavīthīsu pavattaṃ upacārañāṇamūlako. Ñāṇapubbaṅgamoti adhigamañāṇaṃ pubbaṅgamaṃ assāti ñāṇapubbaṅgamo. Ñāṇānuparivattīti paccavekkhaṇañāṇaṃ anuparivatti assāti ñāṇānuparivatti. Atha vā nānāvajjanūpacārañāṇaṃ vā paṭisandhiñāṇaṃ vā mūlaṃ assāti ñāṇamūlako, upacārañāṇaṃ pubbaṅgamaṃ assāti ñāṇapubbaṅgamo, appanāñāṇaṃ anuparivatti assāti ñāṇānuparivatti. Sabbaṃ vā upacārañāṇaṃ mūlaṃ assāti ñāṇamūlako. Appanāñāṇaṃ pubbaṅgamaṃ assāti ñāṇapubbaṅgamo. Abhiññāñāṇaṃ anuparivatti assāti ñāṇānuparivatti, anuparivattanaṃ vā anuparivatti, ñāṇassa anuparivatti ñāṇānuparivatti, ñāṇānuparivatti assāti ñāṇānuparivatti. Ñāṇaṃ pana pubbe vuttappakārameva.

Yathā pure tathā pacchāti yathā chandasamādhiādicatubbidhasamādhissa pubbenivāsānussatiñāṇānuparivattibhāvena pure atītāsu jātīsu asaṅkhyeyyesupi saṃvaṭṭavivaṭṭesu attano khandhapaṭibaddhassa, paresaṃ khandhapaṭibaddhassa ca suṭṭhu paṭivijjhanameva, na duppaṭivijjhanaṃ tathā tathāvuttasamādhissa anāgataṃsañāṇānuparivattibhāvena pacchā anāgatāsu jātīsu asaṅkhyeyyesupi saṃvaṭṭavivaṭṭesu attano khandhapaṭibaddhassa, paresaṃ khandhapaṭibaddhassa ca suṭṭhu paṭivijjhanameva, na duppaṭivijjhananti attho daṭṭhabbo. Yathā pacchā tathā pureti yathā yathāvuttasamādhissa cetopariyañāṇānuparivattibhāvena anāgatesu sattasuyeva divasesu parasattānaṃyeva cittassa suṭṭhu paṭivijjhanameva, na duppaṭivijjhanaṃ, tathā tathāvuttasamādhissa pure atītesu sattasuyeva divasesu parasattānaṃyeva cittassa suṭṭhu paṭivijjhanameva, na duppaṭivijjhananti attho.

Yathā divā tathā rattinti yathā cakkhumantānaṃ sattānaṃ divasabhāge sūriyālokena andhakārassa viddhaṃsitattā āpāthagataṃ cakkhuviññeyyaṃ rūpaṃ manoviññāṇenapi suviññeyyaṃ, tathā rattibhāge caturaṅgasamannāgatepi andhakāre vattamāne yathāvuttasamādhissa dibbacakkhuñāṇānuparivattibhāvena rūpāyatanassa suṭṭhu paṭivijjhanameva, na duppaṭivijjhanaṃ. Yathā rattiṃ tathā divāti yathā rattibhāge caturaṅgasamannāgatepi andhakāre yathāvuttasamādhissa dibbacakkhuñāṇānuparivattibhāvena rūpāyatanassa suṭṭhu paṭivijjhanameva, na duppaṭivijjhanaṃ, tathā divasabhāge sukhumassa rūpāyatanassa vā kenaci pākārādinā tirohitassa rūpāyatanassa vā atidūraṭṭhāne pavattassa rūpāyatanassa vā yathāvuttasamādhissa dibbacakkhuñāṇānuparivattibhāvena suṭṭhu paṭivijjhanameva, na duppaṭivijjhananti attho daṭṭhabbo.


我来为您直译这段巴利文：
已说"欲定、精进定、心定、观定"，因为应当说"如此的话，只有观定是以智为根本、以智为先导、随智而转，其他三种定则是以非智为根本、以非智为先导、以非智而转"，为了显示所有定都是以智为根本等，所以说"一切定都是以智为根本"等。其中，"一切定"是指欲定、精进定、心定、观定这四种定。"以智为根本"是指以同一速行路或不同速行路中生起的近行智为根本。"以智为先导"是指以证得智为先导。"随智而转"是指以观察智随转。或者，以种种近行智或结生智为根本为"以智为根本"，以近行智为先导为"以智为先导"，以安止智随转为"随智而转"。或者，以一切近行智为根本为"以智为根本"，以安止智为先导为"以智为先导"，以神通智随转为"随智而转"，随转即是随转，智的随转为随智而转，有随智而转为随智而转。智则如前所说。
"如前如后"是指，如同欲定等四种定以宿住随念智随转的方式，在过去无数劫的成坏中，对自己的蕴相关和他人的蕴相关都能很好地洞察，而不是难以洞察；同样地，以未来分智随转的方式，在未来无数劫的成坏中，对自己的蕴相关和他人的蕴相关也都能很好地洞察，而不是难以洞察，应当如此理解。"如后如前"是指，如同上述定以他心智随转的方式，在未来七天内只对其他有情的心很好地洞察，而不是难以洞察；同样地，在过去七天内也只对其他有情的心很好地洞察，而不是难以洞察，这是其义。
"如昼如夜"是指，如同有眼之人在白天由于日光驱散黑暗而能以眼识和意识清楚地识别可见色；同样地，即使在具备四支的黑暗中，由于上述定以天眼智随转，对色处也能很好地洞察，而不是难以洞察。"如夜如昼"是指，如同在具备四支的夜晚黑暗中，由于上述定以天眼智随转，对色处能很好地洞察，而不是难以洞察；同样地，在白天对于微细的色处、或被墙等遮蔽的色处、或在极远处的色处，由于上述定以天眼智随转，也能很好地洞察，而不是难以洞察，应当如此理解。


Yathā yathāvuttasamādhissa divasabhāge dibbasotañāṇānuparivattibhāvena sukhumassa saddāyatanassa vā kenaci pākārādinā tirohitassa saddāyatanassa vā atidūraṭṭhāne pavattassa saddāyatanassa vā suṭṭhu paṭivijjhanameva, na duppaṭivijjhanaṃ, tathā rattibhāgepi yathāvuttasamādhissa dibbasotañāṇānuparivattibhāvena sukhumassa saddāyatanassa vā kenaci pākārādinā tirohitassa saddāyatanassa vā atidūraṭṭhāne pavattassa saddāyatanassa vā suṭṭhu paṭivijjhanameva, na duppaṭivijjhananti ayaṃ nayopi netabbo. Tena vuttaṃ aṭṭhakathāyaṃ –

‘‘Yathā pureti yathā samādhissa pubbenivāsānussatiñāṇānuparivattibhāvenā’’tiādiṃ vatvā ‘‘yathā ca rūpāyatane vuttaṃ, tathā samādhissa dibbasotañāṇānuparivattitāya saddāyatane ca netabba’’nti (netti. aṭṭha. 14).

‘‘Ñāṇamūlakādisamādhinā pubbenivāsānussatiñāṇānuparivattibhāvādisahitena kiṃ bhāvetī’’ti pucchitabbattā ‘‘iti vivaṭenā’’tiādi vuttaṃ. Tattha itīti evaṃ vuttappakārena. Apariyonaddhenāti nīvaraṇādivigamanena. Sappabhāsaṃ cittanti iddhipādasampayuttaṃ maggacittaṃ bhāveti. Iddhipādasampayutte maggacitte uppajjamāne hi maggacittasahabhūni kusalāni saddhindriyavīriyindriyasatindriyasamādhindriyapaññindriyabhūtāni pañcindriyāni uppajjanti. Maggacitte nirujjhamāne anuppajjanabhāvena nirujjhanti ekacittakkhaṇikattā. Evaṃ maggaviññāṇassa nirodhā paññā ca sati ca nirujjhatīti yojanā.

‘‘Kassa viññāṇassa nirodhā nāmarūpaṃ nirujjhatī’’ti vattabbattā ‘‘nāmarūpañcā’’tiādi vuttaṃ, paṭisandhiviññāṇassa nirodhā nāmarūpañca nirujjhatīti vuttaṃ hoti. Atha vā ‘‘viññāṇassa nirodhā paññā ca sati cāti vuttāni pañcindriyāni evaṃ nirujjhantī’’ti vattabbattā nāmarūpañca nirujjhati, nirujjhamānaṃ pana nāmarūpaṃ paṭisandhiviññāṇassa nirodhā nirujjhatīti dassetuṃ ‘‘nāmarūpañcā’’tiādi vuttaṃ. Tattha nāmarūpañcāti maggena taṇhāavijjādike anupacchinne uppajjanārahaṃ vedanādikkhandhattayaṃ, bhūtupādārūpañca. Viññāṇahetukanti uppajjanārahaṃ paṭisandhiviññāṇaṃ hetu assa nāmarūpassāti viññāṇahetukaṃ. Viññāṇapaccayā nibbattanti viññāṇena paccayena nibbattaṃ. Tassāti uppajjanārahassa paṭisandhiviññāṇassa. Hetūti taṇhāavijjādiko kileso. Viññāṇanti uppajjanārahaṃ paṭisandhiviññāṇaṃ. Anāhāranti appaccayaṃ. Anabhinanditanti kāmataṇhādīhi anabhinanditabbaṃ. Appaṭisandhikanti punabbhavābhisandahanarahitaṃ. Nti tādisaṃ viññāṇaṃ. Ahetūti natthi hetusaṅkhātaṃ paṭisandhiviññāṇaṃ imassa nāmarūpassāti ahetu. Appaccayanti sahāyavirahena natthi paccayā saṅkhārā imassāti appaccayaṃ. Evaṃ paṭisandhiviññāṇassa nirodhā nāmarūpañca nirujjhatīti.


我来为您直译这段巴利文：
如同上述定在白天以天耳智随转的方式，对微细的声处、或被墙等遮蔽的声处、或在极远处的声处都能很好地洞察，而不是难以洞察；同样地，在夜晚上述定以天耳智随转的方式，对微细的声处、或被墙等遮蔽的声处、或在极远处的声处也都能很好地洞察，而不是难以洞察，这个道理也应当如此理解。因此在注释中说：
"如前"是指如同定以宿住随念智随转的方式等等，说了之后又说"如同在色处所说的，同样地也应当运用于定以天耳智随转的声处"。
因为应当问"以智为根本等定和具有宿住随念智随转等修习什么"，所以说"如是以开显"等。其中，"如是"是指如所说的方式。"不被覆蔽"是指由于远离诸盖等。"有光明之心"是修习与神足相应的道心。因为在与神足相应的道心生起时，与道心俱生的善法即信根、精进根、念根、定根、慧根这五根生起。在道心灭时由于不再生起而灭，因为是一心剎那。如是由于道识的灭而智慧和念灭，这是解释。
因为应当说"由于哪个识的灭而名色灭"，所以说"名色"等，意即由于结生识的灭而名色灭。或者，因为应当说"由于识的灭而智慧和念等五根如是灭"，所以名色灭，而为了显示所灭的名色是由于结生识的灭而灭，所以说"名色"等。其中，"名色"是指由于道未断除爱、无明等而应生起的受等三蕴，以及四大种所造色。"以识为因"是指应生起的结生识是这名色的因，故称以识为因。"缘识而生"是指由识为缘而生。"它"是指应生起的结生识。"因"是指爱、无明等烦恼。"识"是指应生起的结生识。"无食"是指无缘。"无欢喜"是指不应被欲爱等欢喜。"无结生"是指离于再有相续。"它"是指如此的识。"无因"是指这名色没有称为因的结生识故为无因。"无缘"是指由于离开助伴而没有缘的诸行故为无缘。如是由于结生识的灭而名色灭。


‘‘Paññāsatīnañceva nāmarūpassa ca vuttappakārena nirujjhanabhāvo kathaṃ amhehi saddahitabbo’’ti vattabbattā ‘‘tenāha bhagavā’’tiādi vuttaṃ. Vattabbākārena paññāsatīnañceva nāmarūpassa ca nirujjhanabhāvajānanako bhagavā yathānirujjhanabhāvadīpakaṃ ‘‘yametaṃ…pe… etthetaṃ uparujjhatī’’ti gāthāvacanaṃ āha. Tena gāthāvacanena tumhehi mayā vutto nirujjhanabhāvo saddahitabboyevāti. Etthāpi paññāsatināmarūpānaṃ nirujjhanaṃ ajānantena tattha vā saṃsayantena ajitena pucchitabbattā ‘‘adiṭṭhajotanā pucchāti vā diṭṭhasaṃsandanā pucchāti vā paññādīnaṃ anekatthattā dhammato vā anekādhiṭṭhānā pucchāti vā dhammādhiṭṭhānā pucchā’’ti vā iccevamādipucchāvicayo niddhāretabbo. ‘‘Sarūpadassanavissajjananti vā anekādhiṭṭhānavissajjananti vā dhammādhiṭṭhānavissajjana’’nti vā iccevamādivissajjanavicayo niddhāretabbo.

Evaṃ sattādhiṭṭhānādipucchāvissajjanāni ceva dhammādhiṭṭhānādipucchāvissajjanāni ca visuṃ visuṃ dassetvā pucchāvicayo ceva vissajjanavicayo ca ācariyena vibhatto, amhehi ca ñāto, ‘‘sattādhiṭṭhānadhammādhiṭṭhānesu ekato dassitesu pucchāvissajjanesu kathaṃ pucchāvicayo ceva vissajjanavicayo ca amhehi viññātabbo’’ti pucchitabbattā sattādhiṭṭhānadhammādhiṭṭhānaṃ pucchaṃ nīharitvā tattha vicayaṃ vibhajanto ‘‘ye ca saṅkhatadhammāse’’tiādimāha. Aṭṭhakathāyaṃ pana –

‘‘Evaṃ anusandhipucchampi dassetvā heṭṭhā sattādhiṭṭhānā, dhammādhiṭṭhānā ca pucchā visuṃ visuṃ dassitāti idāni tā saha dassetuṃ ‘‘ye ca saṅkhatadhammāse’tiādi āraddha’’nti (netti. aṭṭha. 14) –

Vuttaṃ. Tassāyaṃ attho – idha sāsane ye arahanto saṅkhatadhammā honti, puthū bahūyeva satta janā sekkhā sīlādisikkhamānā honti, tesaṃ arahantāvañceva sekkhānañca iriyaṃ paṭipattiṃ meṃ mahā puṭṭho nipako tvaṃ bhagavā pabrūhi mārisa iti āyasmā ajito pucchanto āhāti.



我来为您直译这段巴利文：
因为应当说"智慧和念以及名色以所说方式灭尽的情况我们应当如何信受"，所以说"因此世尊说"等。世尊知道智慧和念以及名色以应说的方式灭尽，说了显示如何灭尽的"这个...乃至...在这里它灭尽"的偈颂言句。由于这偈颂言句，我所说的灭尽情况你们应当信受。这里也因为阿耆多不知道或怀疑智慧、念和名色的灭尽而应当询问，所以应当确定"是未见而求明白的问题，还是已见而求印证的问题，或者由于智慧等有多义而是依法有多所依的问题，或者是依法的问题"等等这样的问题考察。应当确定"是显示自相的答案，还是多所依的答案，或者是依法的答案"等等这样的答案考察。
如是分别显示依众生和依法等的问答，导师已经分别了问题考察和答案考察，我们也已知晓。因为应当问"在同时显示依众生和依法的问答中，我们应当如何了知问题考察和答案考察"，所以提出依众生和依法的问题，并在其中分别考察而说"凡是有为法"等。而在注释中：
"如是也显示了随顺的问题后，因为前面已分别显示了依众生和依法的问题，现在为了一起显示它们而开始说'凡是有为法'等"。
这是其义：在此教法中，凡是阿罗汉是有为法，众多的有情是学人正在学习戒等，对于这些阿罗汉和学人的行为修习，大德，我问你，请你这智者说明，尊者阿耆多如是问。

15. Tassaṃ gāthāyaṃ ‘‘kittakāni pucchitānī’’ti vattabbattā ‘‘imānī’’tiādi vuttaṃ. Padatthānurūpaṃ pucchitabbattā ‘‘imāni tīṇi padāni pucchitānī’’ti vuttaṃ. ‘‘Ye ca …pe… mārisā’’ti gāthāyaṃ ye pañhā pucchitā, te pañhā tayo honti, ‘‘kissa kena kāraṇena tayo hontī’’ti pucchitabbattā ‘‘kissa…pe… yogenā’’ti vuttaṃ. Sekkhā ariyā ca asekkhā ariyā ca vipassanāpubbaṅgamaṃ pahānañcāti sekhāsekhavipassanāpubbaṅgamappahānāni, tesaṃ yogoti sekhā…pe… yogo, tena sekhā…pe… yogena. Evaṃ pucchāvidhinā hi yasmā ‘‘ye ca saṅkhatadhammāse…pe… mārisā’’ti gāthamāha, tasmā tayo pañhā hontīti daṭṭhabbā.

‘‘Ye ca saṅkhatadhammāse’’ti iminā asekkhānaṃ arahattaṃ pucchati, ‘‘ye ca sekkhā puthū idhā’’ti iminā sekkhāsekkhānaṃ sekkhasikkhanaṃ pucchati, ‘‘tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti iminā sekkhāsekkhānaṃ vipassanā pubbabhāge tadaṅgappahānaṃ pucchati. ‘‘Adiṭṭhajotanā pucchāti vā diṭṭhasaṃsandanā pucchāti vā sattādhiṭṭhānā pucchāti vā anekādhiṭṭhānā pucchā’’ti vā iccevamādipucchāvicayo niddhāretabbo.

Sattadhammādhiṭṭhānaṃ pucchaṃ nīharitvā pucchāvicayo ācariyena vibhatto, amhehi ca ñāto, ‘‘tassaṃ pucchāyaṃ katamā vissajjanāgāthā’’ti pucchitabbattā ‘‘tattha vissajjanā’’tiādi āraddhaṃ. Tatthāti tassaṃ gāthāyaṃ. ‘‘Kāmesu…pe… paribbaje’’ti vissajjanāgāthā bhagavatā vuttā. Kāmesūti kāmīyantīti kāmā, tesu kāmesu. Vatthukāmesu kilesakāmena paṇḍitehi nābhigijjheyya. Manasā nāvilosiyāti āvilabhāvakare byāpādavitakkādayo ceva kāyaduccaritādayo ca dhamme pajahanto paṇḍito manasā anāvilo suppasanno bhaveyya. Kusalo sabbadhammānanti sabbadhammānaṃ aniccatādinā paritulitattā aniccatādīsu pañcasu khandhesu kusalo cheko. Satoti kesādīsu saratīti sato. Bhikkhūti saṅkhatadhamme bhayādito ikkhatīti bhikkhu. Paribbajeti tadaṅgavikkhambhanasamucchedappahānabhāvena kilesakāmavatthukāme pari samantato vajjeyya.

Pucchāgāthāyaṃ ‘‘nipako’’ti padena pasaṃsitena bhagavatā vissajjanāgāthā vuttā, tassa bhagavato yena anāvaraṇañāṇena ukkaṃsagatena pakkabhāvo dassito, taṃ anāvaraṇañāṇaṃ tāva kāyakammādibhedehi vibhajitvā dassento ‘‘bhagavato sabbaṃ kāyakamma’’ntiādimāha. Tattha anāvaraṇañāṇena jānitvā kataṃ sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti. Esa nayo sesesupi. Atīte aṃseti atītabhave saparakkhandhādike koṭṭhāse aññāṇena appaṭihataṃ bhagavato ñāṇadassanaṃ. Anāgate aṃseti anāgatabhave saparakkhandhādike koṭṭhāse. Paccuppanne aṃseti paccuppanne bhave saparakkhandhādike koṭṭhāse.

‘‘Ñāṇadassanassa katarasmiṃ paṭighāto’’ti pucchitabbattā pucchaṃ ṭhapetvā paṭighātavisayaṃ dassetuṃ ‘‘ko cā’’tiādi vuttaṃ. Atha vā ‘‘paccuppannabhave saparakkhandhādike koṭṭhāse aññesampi ñāṇadassanaṃ bhaveyya, tadanusārena atītānāgatakoṭṭhāsesupi katarasmiṃ aññesaṃ ñāṇadassanassa paṭighāto bhaveyyā’’ti pucchitabbattā pucchaṃ ṭhapetvā paṭighātavisayaṃ niyametvā dassetuṃ ‘‘ko cā’’ti vuttaṃ. Tattha ko cāti kva katarasmiṃ samaye aññesaṃ ñāṇadassanassa paṭighāto bhaveyyāti pucchi.


15. Tassaṃ gāthāyaṃ ‘‘kittakāni pucchitānī’’ti vattabbattā ‘‘imānī’’tiādi vuttaṃ. Padatthānurūpaṃ pucchitabbattā ‘‘imāni tīṇi padāni pucchitānī’’ti vuttaṃ. ‘‘Ye ca …pe… mārisā’’ti gāthāyaṃ ye pañhā pucchitā, te pañhā tayo honti, ‘‘kissa kena kāraṇena tayo hontī’’ti pucchitabbattā ‘‘kissa…pe… yogenā’’ti vuttaṃ. Sekkhā ariyā ca asekkhā ariyā ca vipassanāpubbaṅgamaṃ pahānañcāti sekhāsekhavipassanāpubbaṅgamappahānāni, tesaṃ yogoti sekhā…pe… yogo, tena sekhā…pe… yogena. Evaṃ pucchāvidhinā hi yasmā ‘‘ye ca saṅkhatadhammāse…pe… mārisā’’ti gāthamāha, tasmā tayo pañhā hontīti daṭṭhabbā.

‘‘Ye ca saṅkhatadhammāse’’ti iminā asekkhānaṃ arahattaṃ pucchati, ‘‘ye ca sekkhā puthū idhā’’ti iminā sekkhāsekkhānaṃ sekkhasikkhanaṃ pucchati, ‘‘tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti iminā sekkhāsekkhānaṃ vipassanā pubbabhāge tadaṅgappahānaṃ pucchati. ‘‘Adiṭṭhajotanā pucchāti vā diṭṭhasaṃsandanā pucchāti vā sattādhiṭṭhānā pucchāti vā anekādhiṭṭhānā pucchā’’ti vā iccevamādipucchāvicayo niddhāretabbo.

Sattadhammādhiṭṭhānaṃ pucchaṃ nīharitvā pucchāvicayo ācariyena vibhatto, amhehi ca ñāto, ‘‘tassaṃ pucchāyaṃ katamā vissajjanāgāthā’’ti pucchitabbattā ‘‘tattha vissajjanā’’tiādi āraddhaṃ. Tatthāti tassaṃ gāthāyaṃ. ‘‘Kāmesu…pe… paribbaje’’ti vissajjanāgāthā bhagavatā vuttā. Kāmesūti kāmīyantīti kāmā, tesu kāmesu. Vatthukāmesu kilesakāmena paṇḍitehi nābhigijjheyya. Manasā nāvilosiyāti āvilabhāvakare byāpādavitakkādayo ceva kāyaduccaritādayo ca dhamme pajahanto paṇḍito manasā anāvilo suppasanno bhaveyya. Kusalo sabbadhammānanti sabbadhammānaṃ aniccatādinā paritulitattā aniccatādīsu pañcasu khandhesu kusalo cheko. Satoti kesādīsu saratīti sato. Bhikkhūti saṅkhatadhamme bhayādito ikkhatīti bhikkhu. Paribbajeti tadaṅgavikkhambhanasamucchedappahānabhāvena kilesakāmavatthukāme pari samantato vajjeyya.

Pucchāgāthāyaṃ ‘‘nipako’’ti padena pasaṃsitena bhagavatā vissajjanāgāthā vuttā, tassa bhagavato yena anāvaraṇañāṇena ukkaṃsagatena pakkabhāvo dassito, taṃ anāvaraṇañāṇaṃ tāva kāyakammādibhedehi vibhajitvā dassento ‘‘bhagavato sabbaṃ kāyakamma’’ntiādimāha. Tattha anāvaraṇañāṇena jānitvā kataṃ sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti. Esa nayo sesesupi. Atīte aṃseti atītabhave saparakkhandhādike koṭṭhāse aññāṇena appaṭihataṃ bhagavato ñāṇadassanaṃ. Anāgate aṃseti anāgatabhave saparakkhandhādike koṭṭhāse. Paccuppanne aṃseti paccuppanne bhave saparakkhandhādike koṭṭhāse.

‘‘Ñāṇadassanassa katarasmiṃ paṭighāto’’ti pucchitabbattā pucchaṃ ṭhapetvā paṭighātavisayaṃ dassetuṃ ‘‘ko cā’’tiādi vuttaṃ. Atha vā ‘‘paccuppannabhave saparakkhandhādike koṭṭhāse aññesampi ñāṇadassanaṃ bhaveyya, tadanusārena atītānāgatakoṭṭhāsesupi katarasmiṃ aññesaṃ ñāṇadassanassa paṭighāto bhaveyyā’’ti pucchitabbattā pucchaṃ ṭhapetvā paṭighātavisayaṃ niyametvā dassetuṃ ‘‘ko cā’’ti vuttaṃ. Tattha ko cāti kva katarasmiṃ samaye aññesaṃ ñāṇadassanassa paṭighāto bhaveyyāti pucchi.


15. Tassaṃ gāthāyaṃ ‘‘kittakāni pucchitānī’’ti vattabbattā ‘‘imānī’’tiādi vuttaṃ. Padatthānurūpaṃ pucchitabbattā ‘‘imāni tīṇi padāni pucchitānī’’ti vuttaṃ. ‘‘Ye ca …pe… mārisā’’ti gāthāyaṃ ye pañhā pucchitā, te pañhā tayo honti, ‘‘kissa kena kāraṇena tayo hontī’’ti pucchitabbattā ‘‘kissa…pe… yogenā’’ti vuttaṃ. Sekkhā ariyā ca asekkhā ariyā ca vipassanāpubbaṅgamaṃ pahānañcāti sekhāsekhavipassanāpubbaṅgamappahānāni, tesaṃ yogoti sekhā…pe… yogo, tena sekhā…pe… yogena. Evaṃ pucchāvidhinā hi yasmā ‘‘ye ca saṅkhatadhammāse…pe… mārisā’’ti gāthamāha, tasmā tayo pañhā hontīti daṭṭhabbā.

‘‘Ye ca saṅkhatadhammāse’’ti iminā asekkhānaṃ arahattaṃ pucchati, ‘‘ye ca sekkhā puthū idhā’’ti iminā sekkhāsekkhānaṃ sekkhasikkhanaṃ pucchati, ‘‘tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti iminā sekkhāsekkhānaṃ vipassanā pubbabhāge tadaṅgappahānaṃ pucchati. ‘‘Adiṭṭhajotanā pucchāti vā diṭṭhasaṃsandanā pucchāti vā sattādhiṭṭhānā pucchāti vā anekādhiṭṭhānā pucchā’’ti vā iccevamādipucchāvicayo niddhāretabbo.

Sattadhammādhiṭṭhānaṃ pucchaṃ nīharitvā pucchāvicayo ācariyena vibhatto, amhehi ca ñāto, ‘‘tassaṃ pucchāyaṃ katamā vissajjanāgāthā’’ti pucchitabbattā ‘‘tattha vissajjanā’’tiādi āraddhaṃ. Tatthāti tassaṃ gāthāyaṃ. ‘‘Kāmesu…pe… paribbaje’’ti vissajjanāgāthā bhagavatā vuttā. Kāmesūti kāmīyantīti kāmā, tesu kāmesu. Vatthukāmesu kilesakāmena paṇḍitehi nābhigijjheyya. Manasā nāvilosiyāti āvilabhāvakare byāpādavitakkādayo ceva kāyaduccaritādayo ca dhamme pajahanto paṇḍito manasā anāvilo suppasanno bhaveyya. Kusalo sabbadhammānanti sabbadhammānaṃ aniccatādinā paritulitattā aniccatādīsu pañcasu khandhesu kusalo cheko. Satoti kesādīsu saratīti sato. Bhikkhūti saṅkhatadhamme bhayādito ikkhatīti bhikkhu. Paribbajeti tadaṅgavikkhambhanasamucchedappahānabhāvena kilesakāmavatthukāme pari samantato vajjeyya.

Pucchāgāthāyaṃ ‘‘nipako’’ti padena pasaṃsitena bhagavatā vissajjanāgāthā vuttā, tassa bhagavato yena anāvaraṇañāṇena ukkaṃsagatena pakkabhāvo dassito, taṃ anāvaraṇañāṇaṃ tāva kāyakammādibhedehi vibhajitvā dassento ‘‘bhagavato sabbaṃ kāyakamma’’ntiādimāha. Tattha anāvaraṇañāṇena jānitvā kataṃ sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti. Esa nayo sesesupi. Atīte aṃseti atītabhave saparakkhandhādike koṭṭhāse aññāṇena appaṭihataṃ bhagavato ñāṇadassanaṃ. Anāgate aṃseti anāgatabhave saparakkhandhādike koṭṭhāse. Paccuppanne aṃseti paccuppanne bhave saparakkhandhādike koṭṭhāse.

‘‘Ñāṇadassanassa katarasmiṃ paṭighāto’’ti pucchitabbattā pucchaṃ ṭhapetvā paṭighātavisayaṃ dassetuṃ ‘‘ko cā’’tiādi vuttaṃ. Atha vā ‘‘paccuppannabhave saparakkhandhādike koṭṭhāse aññesampi ñāṇadassanaṃ bhaveyya, tadanusārena atītānāgatakoṭṭhāsesupi katarasmiṃ aññesaṃ ñāṇadassanassa paṭighāto bhaveyyā’’ti pucchitabbattā pucchaṃ ṭhapetvā paṭighātavisayaṃ niyametvā dassetuṃ ‘‘ko cā’’ti vuttaṃ. Tattha ko cāti kva katarasmiṃ samaye aññesaṃ ñāṇadassanassa paṭighāto bhaveyyāti pucchi.



我来帮您直译这段巴利文:
15. 关于这首偈颂"问了多少"这样说时,所以说"这些"等。由于应当依据词义来问,所以说"问了这三个词"。在"诸位贤者...等...请说"这首偈颂中所问的问题是三个,因为应当问"为什么是三个理由",所以说"以何...等...相应"。有学圣者与无学圣者以及以观为先的断,即有学无学以观为先的断,与彼等相应即是与有学...等...相应,以彼有学...等...相应。如是以问题方式,因为说了"诸位贤者...等..."这首偈颂,所以应当知道是三个问题。
"诸有为法"这句是问无学者的阿罗汉果,"此处诸有学"这句是问有学无学者的有学学处,"贤者请说彼等行"这句是问有学无学者在观前分的暂伏断。应当确定"未见开显之问或已见相应之问或以有情为所依之问或以多所依为问"等种种问题的分析。
阿阇黎已经分析了以七法为所依的问题,我们也已了知,"在此问题中哪个是答偈"应当如是问,所以开始说"其中答"等。其中即是在那首偈颂中。世尊说了"于诸欲...等...应遍离"的答偈。诸欲即是所欲求的,在彼等欲中。智者不应贪著于事欲和烦恼欲。意不浊乱即是舍弃能使混浊的瞋恚寻思等及身恶行等法,智者应心无浊乱而清净。善巧一切法即是以无常等衡量一切法,于五蕴的无常等善巧熟练。念即是于发等忆念为念。比丘即是从有为法见到怖畏而观察为比丘。应遍离即是以暂伏断、镇伏断、断除断而遍离烦恼欲和事欲。
在问偈中以"贤者"一词赞叹而说答偈,显示彼世尊以无碍智达到最高圆满,首先为显示彼无碍智以身业等差别分析而说"世尊一切身业"等。其中以无碍智而知作的一切身业是以智为先行、以智相随。其余也是这个道理。于过去分即是于过去世自他蕴等部分的智见不被无知所障碍。于未来分即是于未来世自他蕴等部分。于现在分即是于现在世自他蕴等部分。
因为应当问"智见在何处受到障碍",所以设问后为显示障碍境界而说"什么"等。或者因为应当问"于现在世自他蕴等部分中他人也可能有智见,随顺于此,于过去未来部分中他人的智见在何处会受障碍",所以设问后为确定并显示障碍境界而说"什么"。其中"什么"即是问在何时他人的智见会受到障碍。


Anicce, dukkhe, anattaniye ca aññesaṃ aññāṇaṃ yaṃ adassanaṃ atthi, aññāṇādassanasaṅkhāto sabhāvo ñāṇadassanassa paṭighāto bhavati, na saparakkhandhādidassanamattapaṭighāto. Etena aniccato lakkhaṇattaye pavattassa ñāṇadassanassa aññesaṃ durabhisambhavaṃ, bhagavato ca ñāṇadassanassa aññehi asādhāraṇataṃ dasseti. Bhagavato hi lakkhaṇattayavibhāvanena veneyyā catusaccappaṭivedhaṃ labhanti. ‘‘Bhagavato ñāṇadassanapaṭighātābhāvena aññesañca ñāṇadassanassa paṭighātabhāvo katamāya upamāya amhākaṃ pākaṭo’’ti vattabbabhāvato upamāya pākaṭaṃ kātuṃ ‘‘yathā idhā’’tiādi vuttaṃ. Tattha idha sattaloke cakkhumā puriso ākāse tārakāni passeyya, gaṇanasaṅketena ‘‘ettakānī’’ti no ca jāneyya yathā, evaṃ aññesaṃ ñāṇadassanassa paṭighāto ayaṃ aññāṇadassanasabhāvo bhavati.

Bhagavato pana tathā abhāvato kenaci aññāṇena adassanena appaṭihataṃ ñāṇadassanaṃ bhavatīti attho daṭṭhabbo. ‘‘Bhagavato ñāṇadassanassa appaṭihatabhāvo kasmā amhehi saddahitabbo’’ti pucchitabbattā ‘‘anāvaraṇañāṇadassanā hi buddhā bhagavanto’’ti vuttaṃ. ‘‘Nipakassa…pe… bhagavato anāvaraṇañāṇaṃ kāyakammādibhedehi ācariyena vibhajitvā dassitaṃ, amhehi ca ñātaṃ, pacchā gāthāya ‘iriya’nti padena pucchitā sekkhāsekkhapaṭipadā kathaṃ vijānitabbā’’ti vattabbattā sekkhāsekkhapaṭipadaṃ dassetuṃ ‘‘tattha sekhenā’’tiādi vuttaṃ. Tattha tatthāti tasmiṃ vissajjane. Sekhenāti sikkhanasīlena puggalena rajanīyesu rūpārammaṇādīsu dhammesu gedhā cittaṃ rakkhitabbaṃ, pariyuṭṭhānīyesu āghātavatthūsu dosā cittaṃ rakkhitabbaṃ.

‘‘Tesu gedhadosesu katamaṃ nivārento bhagavā vissajjanagāthāyaṃ katamaṃ padamāhā’’ti pucchitabbattā ‘‘tattha yā icchā’’tiādi vuttaṃ. Tattha tatthāti gedhadosesu. Icchāti rāgicchā. Mucchāti lobhamohasahagatamohamucchā. Patthanāti rāgapatthanā. Piyāyanāti taṇhāpiyāyanāva, na mettāpiyāyanā. Kīḷanāti gedhakīḷanā. Etāni hi gedhapariyāyavacanāni. Taṃ gedhasaṅkhātaṃ icchādikaṃ nivārento bhagavā ‘‘kāmesu nābhigijjheyyā’’ti evaṃ visuṃ visuṃ pakārena āha.

Pariyuṭṭhānavighātaṃ dosaṃ nivārento bhagavā ‘‘manasānāvilo siyā’’ti evaṃ visuṃ visuṃ pakārena āhāti yojanā. Gedhadosānaṃ visuṃ visuṃ nivārento bhagavā dve padāni āhāti vuttaṃ, ‘‘taṃ kena atthena saddahitabba’’nti vattabbattā ‘‘tathā hi sekho’’tiādi vuttaṃ. Rajanīyesu abhigijjhanto sekho anuppannaṃ lobhapadhānaṃ kilesañca uppādeti, uppannaṃ kilesañca phātiṃ abhivaḍḍhanaṃ karoti, pariyuṭṭhānīyesu āvilo sekho anuppannaṃ dosapadhānaṃ kilesañca uppādeti, uppannaṃ kilesañca phātiṃ vaḍḍhanaṃ karoti, iti iminā paṭikkhepaatthena taṃ mama vacanaṃ saddahitabbanti adhippāyo.


我来帮您直译这段巴利文:
对于无常、苦、无我,他人有不知与不见,以无知不见为性质的状态成为智见的障碍,而不仅是见到自他蕴等的障碍。由此显示对于从无常开始的三相而生起的智见,他人难以证得,而世尊的智见与他人不共。因为通过世尊对三相的开显,应化众生获得四圣谛的通达。因为应当说"以何种譬喻使我们明了世尊智见无障碍而他人智见有障碍",为了以譬喻使之明了而说"譬如此处"等。其中如同在此有情世间中具眼之人能见空中星辰,以计数约定说"有这么多",但不能了知,如是他人智见的障碍即是这无知不见的自性。
应当了知的意思是:但世尊不如是,因为不被任何无知不见所障碍而有智见。因为应当问"为什么我们应当信受世尊智见无障碍",所以说"诸佛世尊indeed具无碍智见"。"阿阇黎已以身业等差别分析并显示贤者...等...世尊的无碍智,我们也已了知,后偈中以'行'字所问的有学无学行道应如何了知",因为应当如是说,为显示有学无学行道而说"其中有学"等。其中"其中"即是在那答复中。"有学"即是有学习性的人对于可爱的色所缘等法应从贪守护心,对于能生缠缚的嗔恚事应从嗔守护心。
因为应当问"在彼等贪嗔中制止何者时,世尊在答偈中说了何词",所以说"其中何欲"等。其中"其中"即是在贪嗔中。欲即是贪欲。迷即是贪痴相应的痴迷。愿即是贪愿。爱即是爱爱,不是慈爱。戏即是贪戏。这些indeed是贪的同义语。世尊制止彼等称为贪的欲等时,如是以"不应贪著诸欲"等各别方式而说。
世尊制止缠缚性的恼害之嗔时,如是以"意应无浊"等各别方式而说,如是结合。说世尊各别制止贪嗔而说两句,"以何义应信受此",因为应当如是说,所以说"如是有学"等。有学对可爱境贪著时生起未生起的以贪为主的烦恼,令已生起的烦恼增长广大;有学对能生缠缚境心浊时生起未生起的以嗔为主的烦恼,令已生起的烦恼增长广大,如是以此遮遣义应当信受我所说的意思。


‘‘Kiṃ pana anabhigijjhanto, anāvilo ca sekkho agedhadosanivāraṇameva karoti, udāhu uttaripi paṭipadaṃ pūretī’’ti pucchitabbattā uttaripi paṭipadaṃ pūretiyevāti dassento ‘‘yo pana anāvilasaṅkappo’’tiādimāha. Tattha anāvilasaṅkappoti natthi āvilakarā saṅkappā byāpādasaṅkappavihiṃsāsaṅkappā etassāti anāvilasaṅkappo, icchādigedhassa abhāvena anabhigijjhanto vāyamati kusalavāyāmaṃ pavatteti. ‘‘Kathaṃ vāyamatī’’ti pucchitabbattā ‘‘so anuppannāna’’ntiādi vuttaṃ. Tattha soti uparibhāvanāmaggabhāvatthāya paṭipajjamāno sekkho. Anuppannānantiādīnaṃ attho sakkā aṭṭhakathāvacaneneva (netti. aṭṭha. 15-16) jānitunti na vibhatto.

16.Yenāti asubhādīnaṃ anussaraṇalakkhaṇena indriyena taṇhāmayitavatthūsu kāmataṇhāya sahajātaṃ vitakkaṃ vāreti, idaṃ asubhādianussaraṇalakkhaṇaṃ indriyaṃ satindriyaṃ. Yena mahaggatabhāvappattena avikkhepena byāpādavitakkaṃ vāreti, idaṃ avikkhepasaṅkhātaṃ indriyaṃ samādhindriyaṃ. Yena sammappadhānena vihiṃsāvitakkaṃ vāreti, idaṃ sammappadhānasaṅkhātaṃ indriyaṃ vīriyindriyaṃ. Yena sammādiṭṭhisaṅkhātena indriyena uppannuppanne…pe… nādhivāseti, idaṃ sammādiṭṭhisaṅkhātaṃ indriyaṃ paññindriyaṃ. Imesu catūsu indriyesu saha uppajjamānā yā saddahanā okappanā uppajjati, anāvilabhāvato idaṃ saddahanasaṅkhātaṃ indriyaṃ saddhindriyaṃ. Imāni sekkhassa pañcindriyāni.

Ekasmiṃyeva visaye jeṭṭhakabhāvaṃ na pāpuṇeyyuṃ, attano visaye jeṭṭhakabhāvaṃ pāpuṇituṃ arahanti, ‘‘katamaṃ indriyaṃ kattha visaye jeṭṭhakabhāvaṃ pavatta’’nti pucchitabbabhāvato idaṃ indriyaṃ imasmiṃ visaye pavattanti dassento ‘‘tattha saddhindriyaṃ kattha daṭṭhabba’’ntiādimāha. Tattha tatthāti tesu indriyesu catūsu sotāpattiyaṅgesu saddhindriyaṃ jeṭṭhakabhāvaṃ pavattanti daṭṭhabbaṃ. Evaṃ sesesupi yojetabbaṃ. Kiṃ nu sekkho paññindriyeva appamatto’ti bhagavatā vutto thomito, udāhu sabbehi kusalehi dhammehīti pucchitabbattā sabbehi kusalehi dhammehi pañcindriyapamukhehi vutto thomito hotīti dassetuṃ ‘‘evaṃ sekho’’tiādi vuttaṃ. Tattha evaṃ pañcindriyānaṃ nibbattidassanena sekho puggalo sabbehi kusalehi dhammehi appamattoti bhagavatā vutto thomito anāvilatāya manasāti yojanā. ‘‘Sekkhassa anāvilatā kena saddahitabbā’’ti vattabbattā ‘‘tenāha bhagavā manasānāvilo siyā’’ti vuttaṃ. Bhagavatā ‘‘manasānāvilo siyā’’ti vuttattā sekkhassa anāvilatā tumhehi saddahitabbāti.



我来帮您直译这段巴利文:
因为应当问"不贪著、无浊的有学是否仅仅制止贪嗔,或者更进一步圆满行道",为显示确实更进一步圆满行道而说"若无浊思"等。其中无浊思即是没有能使混浊的思惟、瞋恚思惟、害思惟者为无浊思,因无欲等贪而不贪著,精进发起善精进。因为应当问"如何精进",所以说"他对未生起"等。其中"他"即是为了上位修道果位而行道的有学。"未生起"等的意义从注释书的文句即可了知,所以不分析。
16. 以何即是以不净等忆念为相的根对于爱欲境界中欲爱俱生的寻思加以防护,这个以不净等忆念为相的根是念根。以何达到广大性的无散乱防护瞋恚寻思,这个称为无散乱的根是定根。以何正勤防护害寻思,这个称为正勤的根是精进根。以何称为正见的根对已生起...等...不容忍,这个称为正见的根是慧根。对于这四根同时生起的信解、确信而生起,因为无浊而这个称为信解的根是信根。这些是有学的五根。
不应在同一境界达到最胜性,应当在自己的境界达到最胜性,因为应当问"何根在何境界达到最胜性",为显示此根在此境界运作而说"其中信根应见于何处"等。其中"其中"即是在彼等根中,应当见到在四预流支中信根达到最胜性。其余也应如是结合。因为应当问"有学是否仅以慧根而被世尊称赞为不放逸,或是以一切善法",为显示以五根为首的一切善法而被称赞所以说"如是有学"等。其中以如是显示五根的生起,有学补特伽罗以一切善法不放逸而被世尊称赞,以意无浊,如是结合。因为应当说"有学的无浊应以何而信受",所以说"所以世尊说'意应无浊'"。因为世尊说"意应无浊",所以你们应当信受有学的无浊。

17. Sekkhassa matthakappattā paṭipadā ācariyena vibhattā, amhehi ca ñātā, ‘‘kathaṃ asekkhassa matthakappattā paṭipadā ñātabbā’’ti vattabbattā asekkhassa matthakappattaṃ paṭipadaṃ vibhajitvā dassetuṃ ‘‘kusalo sabbadhammāna’’ntiādimāha. Tattha sabbadhammānanti sabbesu dhammesu matthakappattāya paṭipadāya asekkho kusalo chekataroti bhagavatā vutto thomito anāvilatāya manasāti. Asekkhassa sabbadhammesu yaṃ kosallaṃ dassetukāmo, tassa kosallassa visayabhūte sabbadhamme tāva puggalādhiṭṭhānena vibhajitvā dassetuṃ ‘‘loko nāmā’’tiādimāha. Tattha ‘‘sabbadhammāna’’nti iminā vuttadhammasaṅkhāto loko nāma kilesaloko, bhavaloko, indriyalokoti tividho hotīti yojanā. Tattha parittadhammaṭṭho kilesajananaṭṭhena kileso, kusalādipavattanaṭṭhena loko cāti kilesaloko. Mahaggatadhammaṭṭho bhavanaṭṭhena bhavo, vuttanayena loko cāti bhavaloko. Saddhindriyādidhammaṭṭho ādhipaccaṭṭhayogavasena indriyabhūto hutvā saddhindriyādipattanaṭṭhena loko cāti indriyaloko.

‘‘Tīsu lokesu katamena katamo samudāgacchatī’’ti pucchitabbattā ‘‘tatthā’’tiādi vuttaṃ. ‘‘Saddhādiindriyāni ko nibbattetī’’ti pucchitabbattā ‘‘so indriyāni nibbattetī’’ti vuttaṃ . Tattha soti yo puggalo kilesalokasaṅkhāte parittadhamme, bhavalokasaṅkhāte mahaggatadhamme ca taṃtaṃsampādanavasena ṭhito, so puggalo saddhindriyādīni indriyāni attasantāne nibbatteti.

‘‘Indriyesu attasantānesu punappunaṃ nibbattāpanavasena vuḍḍhāpiyamānesu kā paññā bhavatī’’ti pucchitabbattā ‘‘indriyesū’’tiādi vuttaṃ. Tattha neyyassāti abhiññeyyassa. Pariññāti rūpārūpadhamme salakkhaṇato, paccayato ca pariggahādivasena pavattapaññā. ‘‘Sā pariññā katividhena upaparikkhitabbā’’ti pucchitabbattā ‘‘sā duvidhenā’’tiādi vuttaṃ. Tattha sā pariññā dassanapariññāya ca bhāvanāpariññāya ca duvidhena viññūhi upaparikkhitvā gahetabbāti. Dassanapariññāyāti ca dassanamaggapaññājanikāya ñātapariññāyāti attho gahetabbo. Tena aṭṭhakathāyaṃ vuttaṃ ‘‘dassanapariññāti ñātapariññā’’ti (netti. aṭṭha. 17). Bhāvanāpariññāyāti bhāvanāmaggapaññājanikāya tīraṇapariññāya saddhiṃ pahānapariññāyāti attho.

‘‘Sā duvidhenā’tiādinā vutto attho atisaṅkhepo na sakkā viññātuṃ, vitthāretvā kathehī’’ti vattabbattā ‘‘yadā hī’’tiādi vuttaṃ. Tattha yadāti balavavipassanuppajjanakāle. Sekhoti sikkhanasīlatāya kalyāṇaputhujjano ceva sotāpannādiko ca. Ñeyyanti ñātabbaṃ rūpādikaṃ saṅkhāraṃ. Parijānātīti pariggahādiñāṇena pariggahetvā jānāti nibbidāñāṇasahagatena. Tassāti kalyāṇaputhujjanassa ceva sotāpannādikassa ca. Dve dhammāti kalyāṇaputhujjanassa balavavipassanādhammo ceva sotāpannādikassa ca balavavipassanādhammo ca. Yathākkamaṃ dassanakosallaṃ sotāpattimaggañāṇañceva bhāvanākosallaṃ sakadāgāmimaggādikañca santāne pavattāpanavasena gacchanti.


我来帮您直译这段巴利文：
17. 有学的圆满行道已被阿阇黎分析，我们也已了知，因为应当说"如何了知无学的圆满行道"，为分析并显示无学的圆满行道而说"善巧一切法"等。其中"一切法"即是在一切法中以圆满行道无学善巧熟练，被世尊以意无浊而称赞。欲显示无学在一切法中的善巧，为首先分析以补特伽罗为所依的那善巧的境界一切法而说"名为世间"等。其中以"一切法"所说的法称为世间，是烦恼世间、有世间、根世间三种，如是结合。其中以欲界法住立，以生烦恼义为烦恼，以运转善等义为世间，即是烦恼世间。以色界无色界法住立，以生有义为有，以所说方式为世间，即是有世间。以信根等法住立，依胜解义相应而成为根，以达到信根等义为世间，即是根世间。
因为应当问"在三种世间中以何者生起何者"，所以说"其中"等。因为应当问"谁生起信等根"，所以说"他生起诸根"。其中"他"即是依各别成就而住于称为烦恼世间的欲界法和称为有世间的色界无色界法的那个补特伽罗，他在自相续中生起信根等诸根。
因为应当问"在诸根于自相续中再再生起而增长时有何慧"，所以说"于诸根"等。其中"所知"即是应知。遍知即是依自相、因缘等摄取而转起的慧。因为应当问"彼遍知应以几种考察"，所以说"彼以二种"等。其中彼遍知应由智者以见遍知和修遍知二种考察而取。见遍知即应取为见道慧所生的知遍知的意思。因此在注释中说"见遍知即是知遍知"。修遍知即是与修道慧所生的度遍知一起的断遍知的意思。
因为应当说"以'彼以二种'等所说的义理太简略不能了知，请详细解说"，所以说"因为当"等。其中"当"即是强力观生起时。有学即是因有学习性而为贤善凡夫及预流等。所知即是应知的色等诸行。遍知即是以摄取等智摄取而知，与厌智俱行。他即是贤善凡夫及预流等。二法即是贤善凡夫的强力观法及预流等的强力观法。依次序见善巧即是预流道智及修善巧即是一来道等，在相续中令运转。


‘‘Pubbe yaṃ ñāṇaṃ ‘neyyassa pariññā’ti vuttaṃ, taṃ ñāṇaṃ katividhena veditabba’’nti pucchitabbattā ‘‘taṃ ñāṇaṃ pañcavidhena veditabbaṃ…pe... sacchikiriyā’’ti vuttaṃ. ‘‘Tāsu vipassanābhedena bhinnāsu pañcasu abhiññādīsu katamā abhiññā, katamā pariññā, katamaṃ pahānaṃ, katamā bhāvanā, katamā sacchikiriyā’’ti pucchitabbattā ‘‘tattha katamā’’tiādi vuttaṃ. Tattha tatthāti abhiññādīsu. Yaṃ dhammānaṃ salakkhaṇe ñāṇanti rūpadhammānaṃ kakkhaḷādisalakkhaṇe, arūpadhammānaṃ phusanādisalakkhaṇe ārammaṇakaraṇavasena pavattaṃ yaṃ ñāṇaṃ hetuphalajānanahetujānanasaṅkhātā dhammapaṭisambhidā ceva hetuphalajānanasaṅkhātā atthapaṭisambhidā ca bhavati. Ayaṃ salakkhaṇena saddhiṃ hetuphalajānanā paññā abhiññā nāma.

Evanti vuttappakārena. Abhiññāñāṇena abhijānitvā. Yā parijānanātiādīsu ‘‘idaṃ anavajjaṃ kusalaṃ, idaṃ sāvajjaṃ akusalaṃ, idaṃ akusalavipākajanakaṃ sāvajjaṃ, idaṃ kusalavipākajanakaṃ anavajjaṃ, idaṃ saṃkiliṭṭhaṃ kaṇhaṃ, idaṃ asaṃkiliṭṭhaṃ sukkaṃ, idaṃ kusalaṃ anavajjādikaṃ sevitabbaṃ, idaṃ akusalaṃ sāvajjādikaṃ na sevitabba’’nti evaṃ aniccādito kalāpasammasanādivasena gahitā sammasitā ime vipassanāya ārammaṇabhūtā saṅkhatadhammā idaṃ udayabbayañāṇādiphalaṃ ānisaṃsaṃ anukkamena nibbattāpenti. Tannibbattavipassanāya uppajjanato upacāraṃ uppādenti, evaṃ anukkamena gahitānaṃ pavattitānaṃ tesaṃ udayabbayañāṇādīnaṃ ayaṃ saccānubodhapaṭivedho atthoti paricchinditvā yā parijānanā pavattā, sā ayaṃ parijānanā pariññā nāmāti yojetvā, evaṃ vuttappakārāya pariññāpaññāya parijānitvā pahātabbā, bhāvetabbā, sacchikātabbā ca tayo dhammā avasiṭṭhā bhavanti. ‘‘Ye akusalā, te pahātabbā’’ti yā parijānanā paññā pavattā, idaṃ pahānaṃ pahānañāṇaṃ. ‘‘Ye kusalā, te bhāvetabbā’’ti yā parijānanā paññā pavattā, sā bhāvanāpaññā. ‘‘Yaṃ asaṅkhataṃ, idaṃ sacchikiriya’’nti yā parijānanā paññā pavattā, sā sacchikiriyāpaññāti yojetvā aṭṭhakathādhippāyena aviruddho attho gahetabbo.

Abhiññādayo pañcavidhā paññā ācariyena vibhattā, amhehi ca ñātā, ‘‘tāhi pariññāhi jānanto puggalo ‘ki’nti vuccati thomīyatī’’ti vattabbattā ‘‘yo eva’’ntiādi vuttaṃ. Tattha yo puggalo evaṃ vuttappakārena jānāti, ayaṃ jānanto puggalo paccayuppannesu dhammesu kusalattā chekattā ‘‘atthakusalo’’ti vuccati thomīyati, paccayadhammesu kusalattā ‘‘dhammakusalo’’ti ca catunnaṃ ekattādīnaṃ nayānaṃ yuttatāya kovidattā ‘‘kalyāṇatākusalo’’ti ca phalasamāpattīsu kovidattā ‘‘phalatākusalo’’ti ca vaḍḍhīsu kovidattā ‘‘āyakusalo’’ti ca avaḍḍhīsu kovidattā ‘‘apāyakusalo’’ti ca accāyike kicce vā bhaye vā uppanne sati tassa kiccassa, bhayassa vā tikicchanasamatthe ṭhānuppattiyakāraṇe kovidattā ‘‘upāyakusalo’’ti ca mahantesu abhikkamādīsu satisampajaññāya sampannattā ‘‘mahatā kosallena samannāgato’’ti ca vuccati thomīyati. ‘‘Tassa asekkhassa atthādīsu kusalabhāvo kathaṃ saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. ‘‘Kusalo sabbadhammāna’’nti vuttattā saddahitabboti adhippāyo.


我来 助您直译这段巴利文：
因为应当问"前面说'所知的遍知'是什么智,该智应以几种了知",所以说"该智应以五种了知...等...现证"。因为应当问"在那以观分别的五种通智等中,什么是通智,什么是遍知,什么是断,什么是修,什么是现证",所以说"其中什么"等。其中"其中"即是在通智等中。对诸法自相的智即是对色法的坚硬等自相,对无色法的触等自相,依所缘作用而转起的智,成为称为了知因果及了知因的法无碍解和称为了知因果的义无碍解。此与自相俱的因果了知慧称为通智。
如是即是以所说方式。以通智而通知。对于"什么是遍知"等中,"此是无过失的善,此是有过失的不善,此是能生不善果报的有过失,此是能生善果报的无过失,此是染污的黑法,此是不染污的白法,此是善的无过失等应当修习,此是不善的有过失等不应修习",如是从无常等以蕴观察等方式所取所观察的这些成为观的所缘有为法,次第生起这个生灭智等果利益。因生起彼所生观而生起近行,如是次第所取所转起的那些生灭智等,此谛随觉通达是义,如是确定而转起的遍知,此遍知即是遍知,如是结合。如是以所说方式的遍知慧遍知后,应断、应修、应证的三法成为余下。"若是不善,应当断"而转起的遍知慧,这是断,即断智。"若是善,应当修"而转起的遍知慧,这是修慧。"若是无为,此是现证"而转起的遍知慧,这是现证慧,如是结合应取与注释意趣不违背的意义。
通智等五种慧已被阿阇黎分析,我们也已了知,因为应当说"以彼等遍知而了知的人被称赞说什么",所以说"若如是"等。其中若人如是以所说方式了知,此了知之人因为善巧通达缘生诸法而被称赞说"善巧义",因为善巧通达缘诸法而"善巧法",因为通达四种一等理趣的相应而"善巧善",因为通达果等至而"善巧果",因为通达增长而"善巧得",因为通达衰退而"善巧失",因为在紧急事务或怖畏生起时通达能治疗彼事务、怖畏的处所生起因缘而"善巧方便",因为在大进退等具足正念正知而"具足大善巧"而被称赞。因为应当说"彼无学对义等的善巧性应如何信受",所以说"所以"等。因为说"善巧一切法"故应信受,这是意趣。


‘‘Kusalo sabbadhammāna’’nti padassa attho ācariyena vibhatto, amhehi ca ñāto, ‘‘sato bhikkhu paribbaje’’ti padassa attho kathaṃ amhehi vitthārato viññāto’’ti vattabbattā ‘‘sato bhikkhu paribbaje’’tiādi vuttaṃ. Atha vā ‘‘sato bhikkhu paribbaje’’ti bhagavatā vuttaṃ, ‘‘kattha pavattena satisahitena ñāṇena sampanno sato kimatthaṃ paribbaje’’ti pucchitabbattā ‘‘imesu pavattena satisahitañāṇena sampanno sato imamatthaṃ paribbaje’’ti niyametvā dassento ‘‘sato bhikkhu paribbaje’’tiādimāha. Tattha tenāti yo abhikkamādīsu pavattena satisahitañāṇena samannāgato sato asekkhabhikkhu, tena asekkhabhikkhunā pariniṭṭhitasikkhattā aññapayojanābhāvato diṭṭhadhammasukhavihāratthaṃ abhikkante…pe… tuṇhībhāvena satena satisahitena sampajānena ñāṇena vihātabbaṃ catuiriyāpathaparivattanasaṅkhātaṃ viharaṇaṃ pavattetabbaṃ.

‘‘Yā sekkhāsekkhapaṭipadā niddiṭṭhā, imā sekkhāsekkhapaṭipadā saṅkhepato katividhā’’ti pucchitabbattā imā paṭipadāsaṅkhātā cariyā saṅkhepato puggalavasena dveti dassetuṃ ‘‘imā dve cariyā’’tiādimāha. Tattha yā cariyā bhāvetabbakusalādibhedena vā atthakosallādibhedena vā abhikkamādīsu satisampajaññabhedena vā niddiṭṭhā, imā cariyā dveti bhagavatā anuññātā anujānanavasena desitā, visuddhānaṃ arahantānaṃ ekā cariyā, visujjhantānaṃ sekkhānaṃ ekā cariyāti puggalavasena dveti daṭṭhabbā.

‘‘Asekkhoyeva kasmā ‘sato abhikkamatī’tiādinā vuccati thomīyati, kalyāṇaputhujjanopi ‘sato abhikkamatī’tiādinā vuccati thomīyatī’’ti vattabbattā ‘‘katakiccāni hī’’tiādi vuttaṃ. Arahato indriyāni katakiccāni, indriyānaṃ katakiccattā yaṃ pucchaṃ pucchitabbaṃ, taṃ sabbaṃ catubbidhaṃ dukkhassa pariññābhisamayena bojjhitabbaṃ…pe… nirodhassa sacchikiriyābhisamayena bojjhitabbaṃ bhave. Catubbidhaṃ idaṃ bojjhaṃ bojjhitabbaṃ yo asekkho sativepullappattattā evaṃ pariññābhisamayādinā jānāti,ayaṃ asekkho nippariyāyena ‘‘rāgassa khayāya, dosassa khayāya, mohassa khayāya sato abhikkamati, sato paṭikkamatī’’ti vuccati thomīyati. Sekkhopi yathāvuttaṃ bojjhaṃ bojjhitabbaṃ attano pariññābhisamayādinā jānāti, tasmā ‘‘sato…pe… mohassā’’ti vuccati thomīyatīti veditabbo. Tena vuttaṃ ‘‘ke visujjhantā? Sekkhā’’ti.

‘‘Kasmā sekkhāsekkhānaṃ satisampajaññena abhikkamanādibhāvo, rāgādīnañca khayabhāvo saddahitabbo’’ti vattabbattā vuttaṃ ‘‘tenāha bhagavā sato bhikkhu paribbaje’’ti. ‘‘Bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgama’ntiādinā (netti. 15) manāpikesu kāmesu nābhigijjhanabhāvo, amanāpikesu kāmesu manasā anāvilabhāvo, sabbadhammesu kusalabhāvo, satisampajaññena samannāgatassa paribbajanabhāvo ācariyena niddiṭṭho, so nābhigijjhanabhāvādiko kasmā amhehi saddahitabbo’’ti pucchitabbattā vuttaṃ ‘‘tenāha kāmesu…pe… paribbaje’’ti. Imissā gāthāyapi pucchāvissajjanavicayo pubbe ekādhiṭṭhānādidhammādhiṭṭhānādivasena vuttanayānusārena veditabbo.


我来帮您直译这段巴利文：
"善巧一切法"一句的意义已被阿阇黎分析，我们也已了知，因为应当说"'念比丘应遍离'一句的意义我们应如何详细了知"，所以说"念比丘应遍离"等。或者世尊说"念比丘应遍离"，因为应当问"以何处转起的具念智具足而念为何义应遍离"，为确定并显示"以这些处转起的具念智具足而念为此义应遍离"而说"念比丘应遍离"等。其中"以彼"即是以进退等处转起的具念智具足而念的无学比丘，彼无学比丘因已圆满学处而无其他目的，为现法乐住，应以念具念正知之智于进...等...寂默而住，应转起称为四威仪转换的住持。
因为应当问"已说的有学无学行道简要有几种"，为显示这些称为行道的行为简要依人而有二种而说"这二种行"等。其中依应修善等差别或依义善巧等差别或依进退等正念正知差别所说的行，这些行为二，被世尊依许可方式而说，应当见到依人而为二：清净者阿罗汉一种行，正在清净者有学一种行。
因为应当说"为何仅无学被称赞说'念而进'等，贤善凡夫也被称赞说'念而进'等"，所以说"已作诸事"等。阿罗汉诸根已作诸事，因诸根已作诸事，应当问的一切问题，皆应以苦的遍知现观等而了知...乃至...以灭的现证现观而了知。此应了知的四种，无学因达到念圆满性而如是以遍知现观等而知，此无学依究竟说被称赞说"为贪尽、为嗔尽、为痴尽而念进、念退"。有学也以自己的遍知现观等知如所说应了知，所以应知被称赞说"念...等...为痴"。因此说"谁正在清净？有学。"
因为应当说"为何应当信受有学无学以正念正知而进等，及贪等的尽"，所以说"所以世尊说'念比丘应遍离'"。以"世尊一切身业以智为先"等，阿阇黎已说明于可意欲不贪著性，于不可意欲意无浊性，于一切法善巧性，具足正念正知而遍离性，为何我们应当信受彼不贪著性等，因为应当如是问，所以说"所以说'于诸欲...等...应遍离'"。此偈的问答分析也应依前述一所依等法所依等方式的道理而了知。


Vicayahāravibhaṅge ajitasuttaṃ nīharitvā pucchāvissajjanavicayo ācariyena vibhatto, amhehi ca ñāto, ‘‘katamo suttantaresu pucchāvissajjanavicayo’’ti pucchitabbattā ajitasutte pucchāvissajjanavicayanayānusārena suttantaresupi pucchāvissajjanāni nīharitvā pucchāvicayavissajjanavicayā yojetabbāti dassetuṃ ‘‘evaṃ pucchitabbaṃ, evaṃ vissajjitabba’’nti vuttaṃ. Aṭṭhakathāyaṃ pana –

Ettāvatā ca mahāthero vicayahāraṃ vibhajanto ajitasuttavasena pucchāvicayaṃ, vissajjanavicayañca dassetvā idāni suttantaresupi pucchāvissajjanavicayānaṃ nayaṃ dassento evaṃ pucchitabbaṃ, evaṃ vissajjitabba’nti āhā’’ti (netti. aṭṭha. 17) –

Vuttaṃ. Tattha evanti ajitasutte (su. ni. 1038 ādayo; cūḷani. vatthugāthā 57, ajitamāṇavapucchāniddesa 1 ādayo) vuttapucchāvicayānusārena pucchāvasena pavattasuttaṃ nīharitvā pucchāvicayo vibhajetabbo, evaṃ ajitasutte (su. ni. 1038 ādayo; cūḷani. vatthugāthā 57 ādayo, ajitamāṇavapucchāniddesa 1 ādayo) vuttavissajjanavicayānusārena suttantaresupi vissajjanavasena pavattasuttaṃ nīharitvā vissajjanavicayo vibhajetabbo.

Pucchāvissajjanavicayā ācariyena vibhattā, amhehi ca ñātā, ‘‘katamo suttaanugītivicayo’’ti pucchitabbattā ‘‘suttassa ca anugītī’’tiādi vuttaṃ. Tattha suttassāti nīharitasuttassa. Anugītīti suttantaradesanāsaṅkhātā anugīti. Atthato ca byañjanato ca samānetabbāti tassā anugītiyā atthato, byañjanato ca saṃvaṇṇetabbasuttena samānā sadisī kātabbā, tasmiṃ vā saṃvaṇṇiyamānasutte anugīti suttatthato, byañjanato ca samānetabbā . ‘‘Atthato asamāne ko nāma doso āpajjeyyā’’ti pucchitabbattā atthāpagataṃ hi byañjanaṃ samphappalāpaṃ bhavatī’’ti vuttaṃ. ‘‘Atthato asamāne doso vutto, amhehi ca ñāto, byañjanato asamāne pana ko nāma doso āpajjatī’’ti pucchitabbattā ‘‘dunnikkhittassa padabyañjanassa atthopi dunnayo bhavatī’’ti vuttaṃ. Tasmā sadosattā anugītiyā vā suttena atthabyañjanūpetaṃ saṅgāyitabbaṃ.

Anugītivicayo ācariyena vibhatto, amhehi ca ñāto, ‘‘katamo suttassa vicayo’’ti pucchitabbattā suttañcā’’tiādi vuttaṃ. Tattha suttañcāti niddhāritasuttañca. ‘‘Idaṃ niddhāritasuttaṃ nāma bhagavatā vuttaṃ āhaccavacanaṃ kiṃ, udāhu saṅgāyantehi vuttaṃ anusandhivacanaṃ ki’’nti pavicinitabbaṃ, ‘‘idaṃ niddhāritasuttaṃ nītatthaṃ kiṃ, udāhu neyyatthaṃ ki’’nti pavicinitabbaṃ, ‘‘idaṃ niddhāritasuttaṃ saṃkilesabhāgiyaṃ kiṃ, udāhu vāsanābhāgiyaṃ ki’’nti pavicinitabbaṃ, ‘‘idaṃ niddhāritasuttaṃ nibbedhabhāgiyaṃ kiṃ, udāhu asekkhabhāgiyaṃ ki’’nti pavicinitabbaṃ. Evaṃ pavicinitvā yadi āhaccavacanaṃ bhave, evaṃ sati ‘‘āhaccavacana’’nti niddhāretvā gahetabbaṃ. Yadi asekkhasuttaṃ bhave, evaṃ sati ‘‘asekkhasutta’’nti niddhāretvā gahetabbaṃ, ñātanti attho.


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在寻求行相分别中，阿阇黎已提出阿逸多经并分析了问答寻求，我们也已了知，因为应当问"在其他经中的问答寻求是什么"，为显示应依阿逸多经中问答寻求的方法，在其他经中也提出问答而结合问寻求和答寻求，所以说"应如是问，应如是答"。但在注释中说：
"大长老至此分别寻求行相时，已依阿逸多经显示问寻求和答寻求，现在为显示其他经中问答寻求的方法而说'应如是问，应如是答'"。
其中"如是"即是依阿逸多经所说问寻求的随顺，提出以问方式转起的经而分别问寻求，如是依阿逸多经所说答寻求的随顺，也在其他经中提出以答方式转起的经而分别答寻求。
阿阇黎已分析问答寻求，我们也已了知，因为应当问"什么是经随诵寻求"，所以说"经的随诵"等。其中"经的"即是所提出经的。随诵即是称为其他经教说的随诵。应从义和文汇合即是应使彼随诵从义从文与所注释经相同一致，或者应在彼所注释经中从经义、从文汇合随诵。因为应当问"从义不一致有什么过失"，所以说"离义的文即成为戏论"。因为应当问"从义不一致的过失已说，我们也已知道，但从文不一致有什么过失"，所以说"错置的句文其义也难解"。因此由于有过失，应以具足义文而诵随诵或经。
阿阇黎已分析随诵寻求，我们也已了知，因为应当问"什么是经的寻求"，所以说"及经"等。其中"及经"即是已确定的经。"此已确定的经是世尊所说的引证语还是结集者所说的随顺语"应当寻求，"此已确定的经是了义还是未了义"应当寻求，"此已确定的经是染污分还是习气分"应当寻求，"此已确定的经是通达分还是无学分"应当寻求。如是寻求后若是引证语，如是则应确定把握为"引证语"。若是无学经，如是则应确定把握为"无学经"，这是意思。


‘‘Suttaṃ pavicinitvā suttassa atthabhūtāni sabbāni saccāni niddhāretvā kattha padese passitabbānī’’ti pucchitabbattā pucchaṃ ṭhapetvā imasmiṃ padese passitabbānīti dassetuṃ ‘‘kuhiṃ imassa suttassa sabbāni…pe… pariyosāne’’ti vuttaṃ. Tattha imassa suttassāti yaṃ suttaṃ vicinituṃ niddhāritaṃ, imassa suttassa catusaccavinimuttassa suttatthassa abhāvato sabbāni saccāni tasseva suttassa ādimajjhapariyosāne passitabbānīti attho.

Yathāvuttaṃ suttavicayaṃ nigamento ‘‘evaṃ suttaṃ pavicetabba’’nti āha. ‘‘Na yathāvuttapucchādīnaṃ pavicetabbabhāvo amhehi jānitabbo saddahitabbo’’ti vattabbabhāvato ‘‘tenāha…pe… anugītī’’ti vuttaṃ. Tattha tena yathāvuttapucchādīnaṃ vicetabbabhāvena āyasmā mahākaccāno ‘‘yaṃ pucchitañca…pe… anugītī’’tiādikaṃ yaṃ vacanaṃ āha, tena vacanena vicetabbabhāvo tumhehi jānitabbo saddahitabbovāti vuttaṃ hoti.

‘‘Yathāvuttappakāro ca vicayo hāro paripuṇṇo kiṃ, udāhu aññopi niddhāretvā yojetabbo atthi ki’’nti pucchitabbattā ‘‘niyutto vicayo hāro’’ti vuttaṃ. Tattha pucchāvicayavissajjanavicayapubbāparavicayaanugītivicayasuttavicayā sarūpato vibhattā, tehi avaseso assādādivicayopi yathārahaṃ niddhāretvā yutto yuñjitabboti adhippāyo.

Iti vicayahāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

3. Yuttihāravibhaṅgavibhāvanā



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因为应当问"寻求经并确定为经之义的一切谛应在何处观看",为放置问题而显示应在此处观看,所以说"此经的一切...等...终末"。其中"此经的"即是已确定用来寻求的经,因此经离四谛则无经义,所以一切谛应在彼经的初中后观看,这是意思。
总结如上所说的经寻求而说"应如是寻求经"。因为应当说"我们不应了知信受如上所说问等应寻求性",所以说"所以说...等...随诵"。其中因如上所说问等应寻求性,具寿大迦旃延说"所问及...等...随诵"等语,以彼语你们应了知信受应寻求性,如是所说。
因为应当问"如上所说方式的寻求行相是否圆满,或者还有其他应确定结合的吗",所以说"已结合寻求行相"。其中问寻求、答寻求、前后寻求、随诵寻求、经寻求已从自相分别,除彼等之外的味著等寻求也应随宜确定结合,这是意趣。
如是在寻求行相分别中依能力所作的
解释已竟。
但诸智者应依注释复注的随顺而详细分析甚深义而把握。
3.相应行相分别解释

18. Yena yena saṃvaṇṇanāvisesabhūtena vicayahāravibhaṅgena padapañhādayo vicitā, so saṃvaṇṇanāvisesabhūto vicayahāravibhaṅgo paripuṇṇo, ‘‘katamo yuttihāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo yuttihāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu hāresu katamo saṃvaṇṇanāviseso yuttihāro yuttihāravibhaṅgoti pucchi. ‘‘Sabbesaṃ hārāna’’ntiādiniddesassa idāni vuccamāno ‘‘ayaṃ yuttihāro’’tiādiko vitthārasaṃvaṇṇanāviseso yuttihāravibhaṅgo nāmāti viññeyyo. Tena vuttaṃ ‘‘tattha katamo yuttihārotiādi yuttihāravibhaṅgo’’ti (netti. aṭṭha. 18). Ayaṃ yuttihāro kiṃ nāma suttatthaṃ yuttāyuttivasena yojayatīti yuñjitabbaṃ suttatthaṃ pucchati. Suttattho pana duvidho atathākārena gayhamāno, tathākārena gayhamāno atthoti. Tattha atathākārena gayhamānova attho yāthāvato yuttiniddhāraṇena yojetabbo, itaro pana bhūtakathanamattena yojetabbo. Yasmā panāyaṃ yuttigavesanā nāma saṃvaṇṇanā mahāpadesehi vinā na sambhavati, tasmā yuttihāraṃ vibhajanto tassa yuttihārassa lakkhaṇaṃ paṭhamaṃ upadisituṃ ‘‘cattāro mahāpadesā’’tiādimāha. Tattha mahāpadesāti mahante buddhādayo apadisitvā vuttāni kāraṇāni, mahantāni vā dhammassa apadesāni patiṭṭhānāni. Apadisīyateti apadeso, buddho apadeso etassa kāraṇassāti buddhāpadeso. Sesesupi eseva nayo netabbo. ‘‘Buddhassa sammukhā etaṃ suttaṃ mayā suta’’nti vatvā ābhatassa ganthassa suttavinayehi saṃsandanaṃ dhammo, asaṃsandanaṃ adhammoti vinicchayakāraṇaṃ mahāpadesoti adhippāyo. ‘‘Buddhassa sammukhā mayā ābhataṃ, saṅghassa sammukhā mayā ābhataṃ, sambahulattherānaṃ sammukhā mayā ābhataṃ, ekattherassa sammukhā mayā ābhata’’nti vatvā ābhatassa ganthassa yāni byañjanapadaatthapadāni santi, tāni padabyañjanāni bhagavatā desite sutte otarayitabbāni anuppavesitāni, vinaye rāgādivinaye sandassayitabbāni saṃsandetabbāni. Dhammatāyaṃ upanikkhipitabbāni pakkhipitabbāni. Yadi suttatthena, vinayatthena, dhammatāya ca aviruddhāni honti, evaṃ sati tava ābhatapadabyañjanāni yuttānīti vinicchayantehi vatvā gahetabbānīti adhippāyo.

Suttavinayadhammatāsu otarayitabbāni sandassayitabbāni upanikkhipitabbānīti ācariyena vuttāni, ‘‘kattha sutte, kattha vinaye, kattha dhammatāya’’nti vattabbattā ‘‘katamasmiṃ sutte’’tiādi vuttaṃ. Tattha catūsu ariyasaccesūti catunnaṃ ariyasaccānaṃ dassanakesu suttesu. Rāgo vinassati vūpasamati etena asubhādināti rāgavinayaṃ, kiṃ taṃ? Asubhādinimittaṃ, taṃ assa atthīti rāgavinayo, ko so? Asubhādinimittadassanako suttantaviseso. Esa nayo dosavinayotiādīsupi. Paṭiccasamuppādo nāma sassatadiṭṭhiucchedadiṭṭhiṃ vivajjetvā ekattanayādīnaṃ dīpanena avijjādisaṅkhārādisabhāvadhammānaṃ paccayapaccayuppannabhāvadīpakoti vuttaṃ ‘‘katamissaṃ dhammatāyaṃ upanikkhipitabbāni? Paṭiccasamuppāde’’ti.


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18. 以任何作为注释特质的寻求行相分别而寻求句问等，彼作为注释特质的寻求行相分别已圆满，因为应当问"什么是相应行相分别"，所以说"其中什么是相应行相"等。其中"其中"即是在彼已说的十六行相中问什么注释特质是相应行相、相应行相分别。应知"一切行相"等说明的现在所说"此相应行相"等详细注释特质名为相应行相分别。因此说"'其中什么是相应行相'等是相应行相分别"。此相应行相以何名义依应理不应理方式结合经义，问应当结合的经义。但经义有二种:以非如实方式所取、以如实方式所取的义。其中唯有以非如实方式所取的义应以如实理确定而结合，另一则应以如实说而结合。又因为此寻求道理之称的注释离大本依处则不可能，所以分别相应行相时为首先指示彼相应行相的特相而说"四大本依处"等。其中大本依处即是指称诸大佛等而说的因，或是法的大指称、住立。所指称为本依处，佛是此因的本依处为佛本依处。其余也应以此方式引导。说"此经我从佛面前听闻"而带来的文句与经律和合为法，不和合为非法，这是判定因的大本依处，这是意趣。说"我从佛面前带来，我从僧面前带来，我从众多长老面前带来，我从一长老面前带来"而带来的文句有何等文句义句，彼等句文应引入、应导入世尊所说经中，应显示、应和合于调伏贪等的律中，应放入、应投入法性中。若与经义、律义、法性不相违，如是则应说你所带来的句文是合理而应当接受，这是意趣。
阿阇黎已说应引入经律法性、应显示、应放入，因为应当说"于何经、于何律、于何法性"，所以说"于何经"等。其中"于四圣谛"即是于显示四圣谛的诸经中。以不净等贪欲灭尽、止息，故为调伏贪，是什么？不净等相，彼有此故为调伏贪，是什么？显示不净等相的特殊经。此方式也适用于调伏嗔等。所谓缘起即是避免常见断见，以显示一性方式等而显示无明等、行等自性诸法的缘及缘生性，所以说"于何法性中应放入？于缘起中"。


‘‘Suttādīsu avatarante sandissante avilomente kiṃ na janetī’’ti vattabbato ‘‘catūsū’’tiādi vuttaṃ. Tattha ‘‘buddhādīnaṃ sammukhā mayā ābhata’’nti vatvā ābhatagantho catūsu ariyasaccesu yadi avatarati, evaṃ sati ābhatagantho āsave na janeti. Rāgādikilesavinaye yadi sandissati, evaṃ sati ābhatagantho āsave na janeti. Dhammatañca yadi na vilometi, evaṃ sati ābhatagantho āsave na janetīti attho daṭṭhabbo.

‘‘Kimatthaṃ yuttihāravibhaṅge cattāro mahāpadesā ābhatā’’ti vattabbattā ‘‘catūhi mahāpadesehī’’tiādimāha. Tattha ābhataganthe yaṃ yaṃ atthajātaṃ, yaṃ yaṃ dhammajātaṃ vā catūhi mahāpadesehi yujjati, taṃ taṃ atthajātaṃ vā taṃ taṃ dhammajātaṃ vā saṃvaṇṇetabbasutte gahetabbaṃ. Yena yena kāraṇena ca catūhi mahāpadesehi yujjati, taṃ taṃ kāraṇaṃ saṃvaṇṇanāvasena saṃvaṇṇetabbasutte gahetabbaṃ. Yathā yathā pakārena catūhi mahāpadesehi yujjati, so so pakāro saṃvaṇṇanāvasena saṃvaṇṇetabbasutte gahetabbo. Evaṃ gāhaṇatthaṃ cattāro mahāpadesā ābhatāti attho.



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因为应当说"不入于经等、不显示、不违背时不生什么"，所以说"于四"等。其中说"我从佛等面前带来"而带来的文句若入于四圣谛，如是则带来的文句不生漏。若显示于调伏贪等烦恼的律中，如是则带来的文句不生漏。若不违背法性，如是则带来的文句不生漏，应如是见其义。
因为应当说"为何目的在相应行相分别中带来四大本依处"，所以说"以四大本依处"等。其中在带来的文句中任何义类、任何法类以四大本依处相应，则应在应注释的经中取彼彼义类或彼彼法类。以任何因由与四大本依处相应，则应在应注释的经中以注释方式取彼彼因由。以任何方式与四大本依处相应，则应在应注释的经中以注释方式取彼彼方式。为如是取义而带来四大本依处，这是意思。

19. Catūhi mahāpadesehi yuttaṃ aviruddhaṃ taṃ taṃ atthajātaṃ gahetabbanti ācariyena vuttaṃ, ‘‘kattha kena yuttiniddhāraṇaṃ kātabba’’nti vattabbattā ‘‘pañhaṃ pucchitenā’’tiādi vuttaṃ. Pañhe pañhaṃ pucchitena puggalena yuttiniddhāraṇaṃ kātabbanti. Tattha pañhanti pañhitabbaṃ sabhāvadhammaṃ. Pucchitenāti vissajjetuṃ samatthena paṇḍitapuggalena. Pañheti pucchāvasena pavattapāṭhe. Padāni kati kittakāni hontīti padaso paṭhamaṃ pariyogāhitabbaṃ yuttihārena vicetabbaṃ vīmaṃsitabbaṃ. ‘‘Kathaṃ vicetabba’’nti pucchitabbattā ‘‘yadi sabbānī’’tiādi vuttaṃ. Tattha sabbāni padānīti pucchitapāṭhe niravasesāni padāni ekaṃ samānaṃ atthaṃ yadi abhivadanti, evaṃ sati atthavasena eko pañho. Esa nayo sesesupi. Tena vuttaṃ ‘‘tadatthassekassa ñātuṃ icchitattā’’ti (netti. aṭṭha. 19).

Ekanti atthavasena ekavidhaṃ pañhaṃ. Upaparikkhamānena puggalena aññātabbaṃ daḷhaṃ jānitabbaṃ. ‘‘Ko ājānanākāro’’ti pucchitabbattā ājānanākāraṃ dassento ‘‘kiṃ ime dhammā’’tiādimāha. Tattha ‘‘ye hi pariyattidhammā saṃvaṇṇetabbā, ime pariyattidhammā nānatthā honti kiṃ, nānābyañjanā honti kiṃ, udāhu imesaṃ pariyattidhammānaṃ eko attho hoti, byañjanameva nānaṃ hoti ki’’nti yuttito vicetvā aññātabbanti yojanā. ‘‘Yathāvutto pañho kiṃ bhave’’ti pucchitabbattā yathāvuttaṃ pañhaṃ ekadesaṃ dassetuṃ ‘‘yathā kiṃ bhave’’ti pucchitvā ‘‘yathā sā’’tiādimāha.

Tassaṃ pucchāgāthāyaṃ – coraghātakena manussena coro abbhāhato viya kena dhammena sattaloko sadā abbhāhato, māluvalatāya attano nissitarukkho parivārito ajjhotthaṭo viya kena dhammena sattaloko sadā parivārito ajjhotthaṭo, visappītakhurappena sallena otiṇṇo anupaviṭṭho viya kena sallena sattaloko sadā otiṇṇo anupaviṭṭho, kissa kena kāraṇena sattaloko sadā dhūpāyito santāpitoti yojanā.

‘‘Imāya pucchāgāthāya kittakāni padānī’’ti pucchitabbattā ‘‘imānī’’tiādi vuttaṃ. Tattha pucchitānīti pucchitatthāni padāni cattāri honti. ‘‘Kittakā pañhā’’ti pucchitabbattā ‘‘te tayo pañhā’’ti vuttaṃ.

Bhagavā devatāya hi yasmā vissajjeti, iti tasmā vissajjanato ‘‘tayopañhā’’ti viññāyati. ‘‘Katamā vissajjanagāthā’’ti pucchitabbattā –

‘‘Maccunābbhāhato loko, jarāya parivārito;

Taṇhāsallena otiṇṇo, icchādhūpāyito sadā’’ti. –

Vuttaṃ. Tassaṃ vissajjanagāthāyaṃ – coraghātakena manussena coro abbhāhato viya maccunā sattaloko sadā abbhāhato, māluvalatāya attano nissitarukkho parivārito ajjhotthaṭo viya jarāya sattaloko sadā parivārito ajjhotthaṭo, visappītakhurappena sallena otiṇṇo anupaviṭṭho viya taṇhāsallena sattaloko sadā otiṇṇo anupaviṭṭho, icchāya sattaloko sadā dhūpāyito santāpitoti yojanā.



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19. 阿阇黎已说应取与四大本依处相应不相违的彼彼义类，因为应当说"在何处以何作理证确定"，所以说"问者"等。在问题中应由问者作理证确定。其中"问题"即是应当问的自性法。"问者"即是能够解答的智者。"在问题"即是以问方式转起的文。"句有几个有多少"应首先以句逐一深入以相应行相寻求观察。因为应当问"如何寻求"，所以说"若一切"等。其中"一切句"即在所问文中无余的句若表达一个相同的义，如是则依义为一个问题。其余也是此方式。因此说"因为欲知彼一义故"。
"一"即依义为一种的问题。观察的人应当了知应当坚固知道。因为应当问"什么是了知方式"，为显示了知方式而说"此等法"等。其中应结合"应注释的诸教法，此等教法是异义吗，是异文吗，还是此等教法是一义而只是文异吗"，应以理而寻求了知。因为应当问"如上所说问题是什么"，为显示如上所说问题的一部分而问"如何是"而说"如何彼"等。
在彼问偈中 - 如被杀贼者打杀贼一样，以何法众生世间常被打杀，如被蔓藤缠绕遮蔽所依树一样，以何法众生世间常被缠绕遮蔽，如被涂毒利箭射入贯穿一样，以何箭众生世间常被射入贯穿，以何因由众生世间常被熏烧热恼，如是结合。
因为应当问"此问偈有几句"，所以说"此等"等。其中"所问"即是所问义的句有四个。因为应当问"有几个问题"，所以说"彼三个问题"。
因为世尊实为天神解答，因此从解答了知"三个问题"。因为应当问"什么是答偈"，所以说：
"世间为死所打杀，为老所缠绕；
为爱箭所射入，常为欲所熏烧。"
在彼答偈中 - 如被杀贼者打杀贼一样，众生世间常被死所打杀，如被蔓藤缠绕遮蔽所依树一样，众生世间常被老所缠绕遮蔽，如被涂毒利箭射入贯穿一样，众生世间常被爱箭所射入贯穿，众生世间常为欲所熏烧热恼，如是结合。

20. ‘‘Katamaṃ maccu, katamā jarā’’ti pucchitabbattā ‘‘tattha jarā’’tiādi vuttaṃ. Tattha tatthāti tissaṃ vissajjanagāthāyaṃ. Dutiyapade vuttā jarā ca paṭhamapade vuttaṃ maraṇañca imāni dve saṅkhatassa khandhapañcakassa saṅkhatalakkhaṇāni honti, saṅkhataṃ khandhapañcakaṃ muñcitvā visuṃ na upalabbhatīti attho. ‘‘Saṅkhatalakkhaṇānaṃ jarāmaraṇānaṃ kathaṃ bhedo jānitabbo’’ti vattabbattā ‘‘jarāyaṃ ṭhitassā’’tiādi vuttaṃ. Tattha jarāyaṃ ṭhitassa aññathattanti ṭhitassa khandhappabandhassa yaṃ aññathattaṃ, ayaṃ pākaṭajarā nāma, na khaṇaṭṭhitijarā. Maraṇaṃ vayoti sammutimaraṇaṃ cutiyeva hoti, na khaṇikamaraṇaṃ, na samucchedamaraṇaṃ. Tena vuttaṃ ‘‘uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’’ti (saṃ. ni. 3.38; a. ni. 

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20. 因为应当问"什么是死，什么是老"，所以说"其中老"等。其中"其中"即是在彼答偈中。第二句所说的老和第一句所说的死，这两者是有为的五蕴的有为相，离开有为的五蕴则不能单独获得，这是意思。因为应当说"如何了知有为相的老死的差别"，所以说"住于老"等。其中"住于老的变异"即是住立的蕴相续的变异，这称为明显的老，不是刹那住立的老。死即灭即是世俗死只是死亡，不是刹那死，不是断灭死。因此说"生显现，灭显现，住立者的变异显现"。;

3.47; kathā. 214).

Yadi ṭhitasseva maraṇaṃ siyā, evaṃ sati jarāmaraṇānaṃ nānattaṃ yuttaṃ na siyā, ayutte sati ‘‘te tayo pañhā’’ti vacanampi ayuttamevāti vattabbato ‘‘tattha jarāya cā’’tiādi vuttaṃ. Tattha tatthāti tissaṃ vissajjanagāthāyaṃ vuttāya jarāya ca vuttassa maraṇassa ca atthato nānattaṃ yuttaṃ.

‘‘Kena kāraṇena yuttaṃ, kathaṃ kāraṇena nānattaṃ sampaṭicchitabba’’nti vattabbattā ‘‘gabbhagatāpi hi mīyantī’’ti vuttaṃ. Jaraṃ appattā gabbhagatāpi sattā hi yasmā mīyanti, tasmā nānattaṃ sampaṭicchitabbaṃ. ‘‘Gabbhagatāpi jarappattā bhaveyyu’’nti vattabbattā ‘‘na ca te jiṇṇā bhavantī’’ti vuttaṃ. Jarappattāpi ajiṇṇattā jiṇṇajaraṃ appattāva mīyanti, evaṃ idhādhippetassa jiṇṇajarāvirahitassa maraṇassa sambhavato aññā jarā, aññaṃ maraṇanti ñātabbanti vuttaṃ hoti. ‘‘Na gabbhagatānaṃyeva jiṇṇajaraṃ appattaṃ maraṇaṃ atthi, aññesampi atthī’’ti vattabbabhāvato ‘‘atthi ca devānaṃ maraṇa’’nti vuttaṃ. ‘‘Devāpi cirakālasambhavato jaraṃ pattā bhaveyyu’’nti vattabbattā ‘‘na ca tesaṃ sarīrāni jīrantī’’ti vuttaṃ. ‘‘Jarāmaraṇānaṃ nānatte kāraṇaṃ ettakamevā’’ti vattabbattā aññampi atthīti dassetuṃ ‘‘sakkate vā’’tiādi vuttaṃ. Tattha jiṇṇajarāya paṭikammaṃ kātuṃ sakkateva, maraṇassa pana paṭikammassa kātuṃ na sakkateva, imināpi kāraṇena jarāmaraṇānaṃ nānattaṃ sampaṭicchitabbamevāti attho. ‘‘Na sakkate maraṇassa paṭikammaṃ kātu’’nti kasmā vuttaṃ, nanu iddhipādabhāvanāya vasībhāve sati sakkā maraṇassāpi paṭikammaṃ kātunti codanaṃ manasi katvā ‘‘aññatreva iddhimantānaṃ iddhivisayā’’ti vuttaṃ.

Jarāmaraṇānaṃ aññamaññaṃ nānābhāvo ācariyena dassito, amhehi ca ñāto, ‘‘kathaṃ pana taṇhāya jarāmaraṇehi nānābhāvo’’ti vattabbato tehi taṇhāya nānattaṃ dassetuṃ ‘‘yaṃ panāhā’’tiādi vuttaṃ. Taṇhāya avijjamānāyapi jīrantāpi mīyantāpi vītarāgā yasmā dissanti, tasmā taṇhāya jarāmaraṇehi nānābhāvo sampaṭicchitabbo.

‘‘Taṇhāya jīraṇabhijjanalakkhaṇaṃ atthīti tehi taṇhāya anaññatte ko nāma doso siyā’’ti vattabbato dosaṃ dassetuṃ ‘‘yadi cā’’tiādi vuttaṃ. Jarāmaraṇaṃ yathā yena jīraṇabhijjanalakkhaṇena pākaṭaṃ, evaṃ jīraṇabhijjanalakkhaṇena taṇhāpi pākaṭā. Yadi ca siyā; evaṃ sante yobbanaṭṭhāpi sabbe māṇavā vigatataṇhā siyuṃ, na ca vigatataṇhā, tasmā nānābhāvo sampaṭicchitabbo. Tato aññopi doso āpajjeyyāti dassetuṃ ‘‘yathā ca taṇhā dukkhassā’’tiādi vuttaṃ. Tattha jarāmaraṇānaṃ taṇhāya anaññatte sati taṇhāya bhavataṇhāya dukkhasamudayo hoti, evaṃ jarāmaraṇampi dukkhasamudayo siyā. Yasmā na jarāmaraṇaṃ dukkhasamudayo, tasmā jarāmaraṇehi taṇhāya nānattaṃ veditabbaṃ.

Tehi tāya anaññatte sati evampi doso āpajjeyyāti dassetuṃ ‘‘yathā ca taṇhā maggavajjhā’’tiādi vuttaṃ. Tattha tehi tāya anaññatte sati yathā taṇhā maggavajjhā hoti, evaṃ jarāmaraṇampi maggavajjhaṃ siyā. Yathā jarāmaraṇaṃ maggavajjhaṃ na hoti, evaṃ taṇhāpi maggavajjhā na siyā, tathā ca na hoti pahātabbāpahātabbabhāvato, tasmāpi jarāmaraṇehi taṇhāya nānattaṃ veditabbaṃ.


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3.47. 若只有住立者有死，如是则老死的差别不应合理，若不合理则说"彼三个问题"的语也不合理，因为应当说这点，所以说"其中老和"等。其中"其中"即是在彼答偈中所说的老和所说的死从义有差别是合理的。
因为应当说"以何因由合理，以何因由应接受差别"，所以说"胎中者也死"。因为未到老的胎中众生也死，所以应接受差别。因为应当说"胎中者也应到老"，所以说"而彼等不成老"。虽到老而不老故未到衰老就死，如是此所意趣的无衰老而有死的可能故，应知老异死异。因为应当说"不只是胎中者有未到衰老的死，其他也有"，所以说"诸天也有死"。因为应当说"诸天因长时存在也应到老"，所以说"而彼等身体不老"。因为应当说"老死差别的因由只是这些吗"，为显示还有其他所以说"或能"等。其中能对衰老作对治，但对死则不能作对治，以此因由也应接受老死的差别，这是意思。"不能对死作对治"为何如是说，难道获得神通修习的自在时不能对死作对治吗？考虑此责难而说"除了具神通者的神通境界"。
阿阇黎已显示老死互相的差别性，我们也已知道，因为应当说"但如何是贪爱与老死的差别性"，为显示贪爱与彼等的差别所以说"又说"等。因为即使无贪爱，也见到离贪者衰老死亡，所以应接受贪爱与老死的差别性。
因为应当说"贪爱有衰坏破灭相，若与彼等非异有什么过失"，为显示过失所以说"若且"等。老死如何以衰坏破灭相明显，贪爱也如是以衰坏破灭相明显。若如是，如是一切处于青春的年轻人应离贪爱，但非离贪爱，所以应接受差别性。为显示由此还有其他过失而说"如贪爱是苦的"等。其中若老死与贪爱无差别，则如贪爱、有爱是苦集，如是老死也应是苦集。因为老死非苦集，所以应知老死与贪爱的差别。
为显示若与彼无差别则如是也有过失而说"如贪爱为道所断"等。其中若与彼无差别，则如贪爱为道所断，如是老死也应为道所断。如老死非为道所断，如是贪爱也应非为道所断，但不如是因为有应断与不应断性，所以也应知老死与贪爱的差别。


‘‘Yadi cātiādinā vuttāya yuttiyā upapattiyā eva jarāmaraṇehi taṇhāya aññattaṃ gavesitabba’’nti vattabbattā aññehipi kāraṇehi gavesitabbanti dassetuṃ ‘‘imāya yuttiyā’’tiādi vuttaṃ. Tattha imāya yuttiyāti yā yutti ‘‘yadi cā’’tiādinā vuttāya imāya yuttiyā upapattiyā. Aññamaññehi kāraṇehi aññehi aññehi kāraṇabhūtehi upapattīhi jarāmaraṇehi taṇhāya aññattaṃ gavesitabbanti attho. ‘‘Aññamaññehi kāraṇehi gavesitabba’’nti kasmā vuttaṃ, nanu yuttiyā, atthato ca aññattaṃ sandissatīti codanaṃ manasi katvā ‘‘yadi ca sandissatī’’tiādimāha. Tattha yuttisamāruḷhaṃ atthato ca maraṇehi taṇhāya ca aññattaṃ yadi ca sandissati, byañjanatopi aññattaṃ gavesitabbamevāti attho.

‘‘Kathaṃ byañjanato aññattaṃ gavesitabba’’nti vattabbattā ‘‘salloti vā’’tiādi vuttaṃ. Tattha ‘‘sallo’’ti vā ‘‘dhūpāyana’’nti vā dvīhi byañjanehi vuccamānānaṃ imesaṃ icchātaṇhāsaṅkhātānaṃ dhammānaṃ atthato ekattaṃ samānattaṃ yujjati, na aññattaṃ. ‘‘Sallo’’ti vā ‘‘dhūpāyana’’nti vā dvīhi byañjanehi avuccamānānaṃ jarāmaraṇānaṃ taṇhāya ekattaṃ na yujjati. Tamevatthaṃ vivarituṃ ‘‘na hī’’tiādi vuttaṃ. Tattha icchāya ca taṇhāya ca atthato aññattaṃ na yujjati, ekattameva yujjatīti yojanā. Icchāya ca taṇhāya ca jīraṇabhijjanasambhavato jarāmaraṇehi taṇhāya ekattaṃ siyā, ‘‘kasmā aññattaṃ yutta’’nti vattabbato ‘‘taṇhāya adhippāye’’tiādi vuttaṃ. Tattha taṇhāya adhippāye aparipūramāne navasu āghātavatthūsu kodho ca uppajjati, upanāho ca uppajjati. Jarāmaraṇesu aparipūramānesu navasu āghātavatthūsu kodho ca na uppajjati, upanāho ca na uppajjati. Iti imāya yuttiyā jarāya ca maraṇassa ca taṇhāya ca atthato aññattaṃ yujjatiyevāti daṭṭhabbaṃ.

Yadi icchā taṇhāya atthato ekattaṃ yuttaṃ, evaṃ sati kasmā bhagavatā ‘‘maccunābbhāhato loko’’tiādigāthāyaṃ ‘‘taṇhāsallena otiṇṇo, icchādhūpāyito sadā’’ti dvidhā vuttāti codanaṃ pariharanto ‘‘yaṃ panidaṃ bhagavatā’’tiādimāha. Tattha ‘‘icchā’’tipi ‘‘taṇhā’’tipi dvīhi nāmehi yaṃ panidaṃ abhilapitaṃ yaṃ panidaṃ abhilapanaṃ kataṃ, idaṃ abhilapanaṃ bhagavatā bāhirānaṃ icchitabbatasitabbānaṃ vatthūnaṃ rūpādiārammaṇānaṃ bhedānaṃ vasena ‘‘icchā’’tipi ‘‘taṇhā’’tipi dvīhi nāmehi abhilapitaṃ abhilapanavasena katanti ekattaṃ yuttameva, na nānattanti attho daṭṭhabbo.

‘‘Nāmavasena dvidhā vuttānaṃ icchātaṇhādīnaṃ kena ekattaṃ yuttanti saddahitabba’’nti vattabbattā ‘‘sabbāhī’’tiādi vuttaṃ. Tattha nānānāmavasena pabhedā sabbā icchādikā taṇhā ajjhosānalakkhaṇena ekalakkhaṇā hi yasmā yuttā, tasmā nāmavasena bhinnānampi ekalakkhaṇena ekattaṃ yuttanti saddahitabbanti daṭṭhabbaṃ. ‘‘Kimiva yutta’’nti pucchitabbattā ‘‘yathā sabbo’’tiādi vuttaṃ. Tattha kaṭṭhaggiādivasena aneko sabboaggi uṇhattalakkhaṇena ekalakkhaṇo yathā, evaṃ ajjhosānalakkhaṇena ekalakkhaṇāti yojanā. Sabbassa aggino upādānavasena anekāni nāmāni sarūpato dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tassattho pākaṭo. Ārammaṇavasena taṇhā aññehi aññehi nāmehi bhagavatā abhilapitā, upādānavasena aggi aññehi aññehi nāmehi abhilapitoti yojanā kātabbā.


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因为应当说"依'若且'等所说的道理推理，只应寻求老死与贪爱的差别性"，为显示也应以其他因由寻求而说"以此道理"等。其中"以此道理"即是以"若且"等所说的此道理推理。应以互相因由即以其他其他作为因由的推理寻求老死与贪爱的差别性，这是意思。"应以互相因由寻求"为何如是说，难道不是以道理和义显示差别性吗？考虑此责难而说"若且显示"等。其中若显示道理所含和义的死与贪爱的差别性，则也应从文寻求差别性，这是意思。
因为应当说"如何从文寻求差别性"，所以说"或说箭"等。其中以"箭"或"熏"二文所说的此等称为欲贪的诸法，义的一性、同性是合理的，非差别性。不以"箭"或"熏"二文所说的老死与贪爱的一性不合理。为开显彼义而说"实非"等。其中欲与贪义的差别性不合理，一性才合理，如是结合。因欲与贪有衰坏破灭的可能，则应与老死为一性，因为应当说"为何差别性合理"，所以说"贪爱的意向"等。其中贪爱的意向未满足时在九嗔恨事中生嗔和怨，在老死未满足时在九嗔恨事中不生嗔和怨。如是以此道理应见老和死与贪爱义的差别性确实合理。
若欲与贪义的一性合理，如是则为何世尊在"世间为死所打杀"等偈中说"为爱箭所射入，常为欲所熏烧"而分为二？排除此责难而说"又此为世尊"等。其中以"欲"和"贪"二名此所说此说法，此说法为世尊依外在可欲可渴求的事物即色等所缘的差别以"欲"和"贪"二名所说依说法方式所作，一性确实合理，非差异，应如是见其义。
因为应当说"以名分说为二的欲贪等以何合理一性而应信受"，所以说"一切"等。其中以种种名方式差别的一切欲等贪以耽着相为一相确实合理，所以虽以名分别也以一相一性合理而应信受，应如是见。因为应当问"如何合理"，所以说"如一切"等。其中如以木火等方式种种的一切火以热相为一相，如是以耽着相为一相，如是结合。为从自相显示一切火依所依有种种名而说"又"等。彼义明显。应作结合：依所缘贪为世尊以种种名所说，依所依火以种种名所说。


‘‘Vissajjanagāthāyaṃ āgatanāmehi eva taṇhā abhilapitā’’ti pucchitabbattā anekehi nāmehi abhilapitāti dassetuṃ ‘‘icchāitipī’’tiādi vuttaṃ. Tattha icchitabbāni atthāni rūpādīni ārammaṇāni sattā icchanti etāyāti icchā. Tasanti etāyāti taṇhā. Sallati pavisati visappītaṃ sallaṃ viyāti sallā, santāpaṃ lāti ādadātīti vā sallā, santāpaṃ lāti pavattetīti vā sallā. Dhūpāyati santāpeti paridahatīti dhūpāyanā. Sarati ākaḍḍhati avaharati sīghasotā saritā viyāti saritā, sarati sallatīti vā saritā. Visaratīti visattikā. Pītivasena sinehatīti sineho. Tāsu tāsu gatīsu kilamathaṃ uppādetīti kilamatho. Sattā rūpādiārammaṇāni maññanti etāyāti maññanā. Bhavaṃ bandhatīti bandho. Āsīyate patthīyateti āsā. Āsiyati patthetīti vā āsā. Pipāsīyateti pipāsā, ārammaṇarasaṃ pipāsatīti vā pipāsā. Abhinandīyateti abhinandanā, abhinandatīti vā abhinandanā. Vitthārato aṭṭhakathāvasena (netti. aṭṭha. 20) veditabbo.

‘‘Taṇhāya icchādippakāravasena ālapitabhāvo kena saddahitabbo’’ti vattabbattā ‘‘yathā ca vevacane’’tiādi vuttaṃ. Vevacanahāravibhaṅge ‘‘āsā ca pīhā…pe… vevacana’’nti (netti. 37) yā taṇhā yathā yena pakārena vuttā, tathā tena pakārena vuttāya taṇhāya icchādippakāravasena ālapitabhāvo saddahitabbo. ‘‘Vevacanavibhaṅge ācariyena vuttopi bhagavatā avutte kena saddahitabbo’’ti vattabbattā ‘‘yathāha bhagavā’’tiādi vuttaṃ. Yathā yena pakārena bhagavā ‘‘rūpe tissā’’tiādikaṃ yaṃ vacanamāha, tathā tena pakārena vuttena tena vacanena saddahitabbo vāti. Evaṃ yujjatīti evaṃ vuttanayena icchātaṇhānaṃ atthato ekattā , jarāya ca maraṇassa ca taṇhāya ca atthato aññattā ca ‘‘tayo pañhā’’ti yaṃ vacanaṃ vuttaṃ, taṃ vacanaṃ yujjatīti attho gahetabbo.



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因为应当问"贪爱只以答偈中出现的名称说出吗"，为显示以种种名说出而说"或说欲"等。其中众生以此欲求色等所缘的诸义，故为欲。以此渴求，故为贪。如涂毒箭刺入，故为箭，或取热恼，故为箭，或转起热恼，故为箭。熏烧热恼燃烧，故为熏。如急流河流拉拽带走，故为流，或流动刺入，故为流。遍流，故为缠着。以喜方式润泽，故为爱。在种种趣中生疲劳，故为疲劳。众生以此思量色等所缘，故为思量。系缚有，故为缚。被希求被欲求，故为希求。或希求欲求，故为希求。被渴望，故为渴望，或渴望所缘味，故为渴望。被欢喜，故为欢喜，或欢喜，故为欢喜。应依注释详细了知。
因为应当说"贪爱以欲等方式被说的状态以何而应信受"，所以说"如在同义"等。在同义行相分别中说"希求和羡慕⋯⋯同义"，贪爱如何以何方式所说，如是以彼方式所说贪爱以欲等方式被说的状态应信受。因为应当说"虽为阿阇黎在同义分别中所说，在世尊未说时以何而应信受"，所以说"如世尊说"等。如以何方式世尊说"于色彼"等言语，如是以彼方式所说彼言语应信受。如是合理即如是以所说方式欲贪义一性，老和死与贪爱义差别性，所说"三问题"之语合理，应如是取其义。

21. ‘‘Kenassubbhāhato lokotiādigāthāya tayo pañhā vuttā’’ti pañhattayabhāve yutti ācariyena vibhattā, amhehi ca ñātā. ‘‘Tato aññehi pakārehi yutti kathaṃ ñātabbā’’ti vattabbabhāvato aññehi pakārehipi yuttigavesanaṃ dassento ‘‘sabbo dukkhūpacāro’’tiādimāha. Tattha sabbo dukkhūpacāro kāmataṇhāsaṅkhāramūlakoti yujjati, sabbo nibbidūpacāro kāmataṇhāparikkhāramūlakoti na yujjati. Vacanatthato pana dukkhassa upacāro pavattīti dukkhūpacāro. Kāmataṇhāpaccayā pavatto saṅkhāro mūlaṃ etassāti kāmataṇhāsaṅkhāramūlako. Nibbidāya upacāro pavattīti nibbidūpacāro. Kāmataṇhāya parikkhārabhūto vatthukāmo mūlaṃ etassāti kāmataṇhāparikkhāramūlakoti. Tattha anabhiratisaṅkhātā ukkaṇṭhā nibbidā kāmataṇhāparikkhāramūlikā yujjati, ñāṇanibbidā kāmataṇhāparikkhāramūlikā na yujjati, tasmā sabbo nibbidūpacāro kāmataṇhāparikkhāramūlakoti na pana yujjatīti vuttaṃ.

‘‘Pañhattayabhāve ceva dukkhūpacāranibbidūpacāre ca yā yutti ācariyena vibhattā, sāva yutti sallakkhetabbā kiṃ, udāhu imāya yuttiyā aññāpi yutti gavesitabbā ki’’nti vattabbato nayaṃ dassetuṃ ‘‘imāyā’’tiādimāha. Idaṃ vuttaṃ hoti – pañhattayabhāve ceva dukkhūpacāranibbidūpacāre ca yā yutti mayā vibhattā, imāya yuttiyā anusārena aññamaññehi kāraṇehi tesu tesu pāḷippadesesu yuttipi gavesitabbāti.

‘‘Idaṃ nayadassanaṃ saṃkhittaṃ, na sakkā vitthārato gavesitu’’nti vattabbato taṃ nayadassanaṃ vitthārato vibhajitvā dassetuṃ ‘‘yathā hi bhagavā’’tiādi āraddhaṃ. Asubhassa jigucchanīyabhāvato rāguppādo na yutto, tasmā rāgacaritassa puggalassa asubhadesanā rāgavinayāya yuttā. Mettāya dosapaṭipakkhattā dosacaritassa puggalassa mettādesanā dosavinayāya yuttā. Paṭiccasamuppādassa paññāvisayattā mohacaritassa puggalassa paṭiccasamuppādadesanā mohavinayāya yuttā. ‘‘Rāgacaritassāpi mettādidesanā yujjeyya sabbasattasādhāraṇattā’’ti vattabbattā ‘‘yadihi bhagavā’’tiādi vuttaṃ. Tibbakilesassa rāgacaritassa adhippetattā tādisassa puggalassa mettaṃ cetovimuttiṃ yadi deseyya, evaṃ sati mettāvasenapi rāguppajjanato desanā na yujjati. Sukhaṃ paṭipadaṃ vā yadi deseyya, evaṃ sati rāgacaritassa dukkhāpaṭipadāyujjanato desanā na yujjati. Vipassanāpubbaṅgamaṃ pahānaṃ vā yadipi deseyya, evaṃ sati rāgacaritassa asubhānupassanaṃ vajjetvā vipassanāpubbaṅgamassa pahānassa dukkarato desanā na yujjatīti yojanā.

‘‘Bhagavā rāgacaritassā’’tiādinā niravasesavasena yutti na vibhattā, nayadassanamevāti yo nayo dassito, tena nayena aññāpi gavesitabbāti dassetuṃ ‘‘evaṃ yaṃ kiñcī’’tiādi vuttaṃ. Rāgassa yaṃ kiñci anulomappahānaṃ, dosassa yaṃ kiñci anulomappahānaṃ, mohassa yaṃ kiñci anulomappahānaṃ desitaṃ, taṃ sabbaṃ anulomappahānaṃ yattakā pāḷippadesā ñāṇassa bhūmi, tattakesu vicayena hārena vicinitvā yuttihārena yojetabbanti yojanā.


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21. "以何打杀世间"等偈中说三个问题，阿阇黎已分别三问题性的道理，我们也已知道。因为应当说"如何知道以其他方式的道理"，为显示也以其他方式寻求道理而说"一切苦转起"等。其中一切苦转起以欲贪行为根源是合理的，一切厌离转起以欲贪资具为根源不合理。从语义则苦的转起即行起为苦转起。以欲贪缘生的行为根源为以欲贪行为根源。厌离的转起即行起为厌离转起。以欲贪的资具即事欲为根源为以欲贪资具为根源。其中称为不乐的忧虑厌离以欲贪资具为根源合理，智慧厌离以欲贪资具为根源不合理，所以说一切厌离转起以欲贪资具为根源不合理。
因为应当说"阿阇黎所分别的三问题性和苦转起厌离转起的道理，是否只应观察彼道理，还是应以此道理寻求其他道理"，为显示理趣而说"以此"等。这是所说 - 我所分别的三问题性和苦转起厌离转起的道理，应随顺此道理以互相因由在彼彼经文处寻求道理。
因为应当说"此理趣显示简略，不能详细寻求"，为详细分别显示彼理趣而开始说"如世尊"等。因不净的可厌性故生贪不合理，所以对贪行者说不净教导以调伏贪是合理的。因慈为嗔的对治故，对嗔行者说慈教导以调伏嗔是合理的。因缘起为慧境界故，对痴行者说缘起教导以调伏痴是合理的。因为应当说"对贪行者也应合理说慈等教导因为是一切众生共同"，所以说"若世尊"等。因所意为强烈烦恼的贪行者，若对如是人说慈心解脱，如是则因以慈方式也生贪故教导不合理。或若说乐行道，如是则因贪行者合于苦行道故教导不合理。或若说以观为先的断，如是则因除不净观外贪行者难作以观为先的断故教导不合理，如是结合。
因为"世尊对贪行者"等不是无余地分别道理，只是显示理趣，应以彼所显示的理趣寻求其他，为显示此而说"如是任何"等。已说贪的任何顺适断，嗔的任何顺适断，痴的任何顺适断，应在一切是智慧地的经文处以探究行相探究后以理趣行相结合，如是结合。


‘‘Rāgādippahānavasena yutti gavesitabbā’’ti vattabbabhāvato aññehipi mettādibrahmavihāraphalasamāpattinavānupubbasamāpattivasībhāvehi vibhajitvā yuttigavesanaṃ dassetuṃ ‘‘mettāvihārissā’’tiādi āraddhaṃ. Tattha mettāvihārissa mettāvihāralābhino sato saṃvijjamānassa puggalassa mettāya byāpādapaṭipakkhattā byāpādo cittaṃ pariyādāya ṭhassatīti desanā na yujjatīti ca, mettāvihārissa sato byāpādo pahānaṃ abbhatthaṃ gacchatīti desanā yujjati. Karuṇāvihārissa karuṇāvihāralābhino sato saṃvijjamānassa puggalassa karuṇāya vihesāya paṭipakkhattā vihesā cittaṃ pariyādāya ṭhassatīti desanā na yujjati, karuṇāvihārissa sato vihesā pahānaṃ abbhatthaṃ gacchatīti desanā yujjati. Muditāvihārissa muditāvihāralābhino sato saṃvijjamānassa puggalassa muditāya aratiyā paṭipakkhattā arati cittaṃ pariyādāya ṭhassatīti desanā na yujjati, muditāvihārissa sato arati pahānaṃ abbhatthaṃ gacchatīti desanā yujjati. Upekkhāvihārissa upekkhāvihāralābhino sato saṃvijjamānassa puggalassa upekkhāya rāgassa paṭipakkhattā rāgo cittaṃ pariyādāya ṭhassatīti desanā na yujjati, upekkhāvihārissa sato rāgo pahānaṃ abbhatthaṃ gacchatīti desanā yujjati.

Animittavihārissa aniccānupassanāmukhena paṭiladdhaphalasamāpattivihāralābhino sato saṃvijjamānassa puggalassa nimittānusāri tena teneva saṅkhāranimittānusāreneva niccādīsu pahīnena nimittena viññāṇaṃ pavattatīti desanā na yujjati, animittānupassanāya niccādivipallāsapaṭipakkhattā animittavihārissa sato nimittaṃ pahānaṃ abbhatthaṃ gacchatīti desanā yujjati. ‘‘Asmī’’ti maññitaṃ khandhapañcakaṃ attavigataṃ ‘‘ayaṃ khandhapañcako ahaṃ asmī’’ti na samanupassāmi, atha ca pana asamanupassane satipi ‘‘me kiṃ asmī’’ti ‘‘kathaṃ asmī’’ti vicikicchā kathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassatīti desanā na yujjati, vicikicchāya pahānekaṭṭhabhāvato ‘‘ayaṃ khandhapañcako ahaṃ asmī’’ti asamanupassantassa vicikicchā kathaṃkathāsallaṃ pahānaṃ abbhatthaṃ gacchatīti desanā yujjati.

‘‘Phalasamāpattivaseneva yutti gavesitabbā ki’’nti vattabbattā jhānasamāpattivasenapi yutti gavesitabbāti dassetuṃ ‘‘yathā vā pana paṭhamaṃ jhāna’’ntiādi āraddhaṃ. Atha vā ‘‘phalasamāpattivihārisseva yutti gavesitabbā ki’’nti vattabbattā jhānasamāpattivasenapi yutti gavesitabbāti dassetuṃ ‘‘yathā vā pana paṭhamaṃ jhāna’’ntiādi āraddhaṃ. Tattha yathā paṭhamaṃ jhānaṃ samāpannassa phalasamāpattivihārissa yutti gavesitabbā, evaṃ jhānasamāpattivihārissapi yutti gavesitabbā. Kathaṃ? Paṭhamaṃ jhānaṃ samāpannassa paṭhamajjhānasamaṅgino sato saṃvijjamānassa puggalassa nīvaraṇavikkhambhanato kāmarāgabyāpādā visesāya dutiyajjhānāya saṃvattantīti desanā na yujjati, kāmarāgabyāpādā jhānassa hānāya saṃvattantīti desanā yujjati. Vitakkasahagatā saññāmanasikārā upacāradhammena saha dutiyajjhānadhammā jhānassa hānāya saṃvattantīti desanā na yujjati, vitakkasahagatā saññāmanasikārā visesāya uparijhānatthāya saṃvattantīti desanā yujjati.


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因为应当说"应依贪等断方式寻求道理"，为显示也以慈等梵住、果定、九次第定自在分别寻求道理而开始说"住慈者"等。其中对住慈者即得住慈的现有补特伽罗，因慈为嗔恚对治故"嗔恚将占据心而住"的教导不合理，而"住慈者的嗔恚去向断"的教导合理。对住悲者即得住悲的现有补特伽罗，因悲为害对治故"害将占据心而住"的教导不合理，而"住悲者的害去向断"的教导合理。对住喜者即得住喜的现有补特伽罗，因喜为不乐对治故"不乐将占据心而住"的教导不合理，而"住喜者的不乐去向断"的教导合理。对住舍者即得住舍的现有补特伽罗，因舍为贪对治故"贪将占据心而住"的教导不合理，而"住舍者的贪去向断"的教导合理。
对住无相者即通过无常随观门获得果定住的现有补特伽罗，"随相随行以彼彼行相随行以已断常等相识转起"的教导不合理，因无相随观为常等颠倒对治故"住无相者的相去向断"的教导合理。"我是"所思惟的五蕴离我，"此五蕴是我"我不见，然而虽不见但"我是什么""如何是我"的疑惑疑箭"将占据心而住"的教导不合理，因疑与断同一处故对"此五蕴是我"不见者"疑惑疑箭去向断"的教导合理。
因为应当说"是否只应依果定方式寻求道理"，为显示也应依禅定方式寻求道理而开始说"又如初禅"等。或者因为应当说"是否只应对住果定者寻求道理"，为显示也应依禅定方式寻求道理而开始说"又如初禅"等。其中如应对入初禅住果定者寻求道理，如是也应对住禅定者寻求道理。如何？对入初禅具初禅的现有补特伽罗，因镇伏盖故"欲贪嗔恚转向特胜第二禅"的教导不合理，而"欲贪嗔恚转向退失禅"的教导合理。"与寻俱行的想作意与近分法俱转向退失禅"的教导不合理，而"与寻俱行的想作意转向特胜上禅"的教导合理。


Dutiyaṃ jhānaṃ samāpannassa sato saṃvijjamānassa puggalassa vitakkavicārasahagatā vā saññāmanasikārā upacāradhammena saha paṭhamajjhānadhammā visesāya uparijhānatthāya saṃvattantīti desanā na yujjati, vitakkavicārasahagatā saññāmanasikārā avitakkajhānassa hānāya saṃvattantīti desanā yujjati. Upekkhāsahagatā vā saññāmanasikārā upacāradhammena saha catutthajjhānadhammā jhānassa hānāya saṃvattantīti desanā na yujjati, upekkhāsahagatā saññāmanasikārā visesāya uparijhānatthāya saṃvattantīti desanā yujjati. Sesesupi atthānurūpaṃ yojanā kātabbā. Yathāvuttasamāpattīsu vasībhāvena paricitaṃ kallatāparicitaṃ cittaṃ nāma.

Ettakameva yuttigavesanaṃ na kātabbaṃ, navavidhasuttantesu yathāladdhayuttigavesanampi kātabbanti dassetuṃ ‘‘evaṃ sabbe’’tiādi vuttaṃ. ‘‘Sabbesaṃ hārānaṃ yathāvuttabhūmigocarānaṃ vicayahārena vicinitvā yuttihārena yojetabbabhāvo kena saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tattha tena yojetabbabhāvena āyasmā mahākaccāno ‘‘sabbesa’’ntiādikaṃ yaṃ vacanaṃ āha, tena vacanena saddahitabboti vuttaṃ hoti.

Iti yuttihāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

4. Padaṭṭhānahāravibhaṅgavibhāvanā



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对入第二禅的现有补特伽罗，"与寻伺俱行的想作意与近分法俱为初禅法转向特胜上禅"的教导不合理，而"与寻伺俱行的想作意转向退失无寻禅"的教导合理。"与舍俱行的想作意与近分法俱为第四禅法转向退失禅"的教导不合理，而"与舍俱行的想作意转向特胜上禅"的教导合理。其余也应依义相应作结合。如所说诸定中以自在修习成熟者名为善修习心。
不应只作如此寻求道理，也应在九种经中作如所得道理的寻求，为显示此而说"如是一切"等。因为应当说"一切行相如所说地境，以探究行相探究后以理趣行相结合性以何而应信受"，所以说"所以说"等。其中以彼应结合性具寿大迦旃延说"一切"等言语，以彼言语应信受，如是所说。
如是在理趣行相分别中随能力所作的
解释已竟。
诸智者则应依注释复注随顺详细分别甚深义而取。
足处行相分别解释

22. Yena yena saṃvaṇṇanāvisesabhūtena yuttihāravibhaṅgabhūtena pañhāvissajjanādīnaṃ yuttāyuttabhāvo vibhatto, so saṃvaṇṇanāvisesabhūto yuttihāravibhaṅgo paripuṇṇo, ‘‘katamo padaṭṭhānahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo padaṭṭhāno hāro’’tiādi āraddhaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu hāresu katamo saṃvaṇṇanāviseso padaṭṭhāno hāro padaṭṭhānahāravibhaṅgoti pucchati. ‘‘Dhammaṃ desesi jino’’tiādiniddesassa idāni mayā vuccamāno ‘‘ayaṃ padaṭṭhāno hāro’’tiādiko vitthārasaṃvaṇṇanāviseso padaṭṭhānahāravibhaṅgoti viññeyyo. Tena vuttaṃ – ‘‘tattha katamo padaṭṭhāno hārotiādi padaṭṭhānahāravibhaṅgo’’ti (netti. aṭṭha. 22). ‘‘Ayaṃ idāni vuccamāno vitthārabhūto padaṭṭhāno hāro piṭakattaye desitesu dhammesu kiṃ nāma dhammaṃ desayati saṃvaṇṇetī’’ti pucchaṃ ṭhapetvā ‘‘idaṃ āsannakāraṇaṃ imassa āsannaphalassa padaṭṭhāna’’nti niyametvā vibhajituṃ ‘‘ayaṃ padaṭṭhāno’’tiādi vuttaṃ. Tassattho – sabbesu viññeyyadhammesu yāthāvato asampaṭivedho lakkhaṇaṃ etissā avijjāyāti sabbadhammayāthāvaasampaṭivedhalakkhaṇā, avijjā, tassā avijjāya asubhe ‘‘subha’’ntiādivipallāsā padaṭṭhānaṃ āsannakāraṇaṃ. Vipallāse sati avijjā vattati uparūpari jāyati na hāyati, tasmā vipallāsā avijjāya padaṭṭhānaṃ āsannakāraṇaṃ bhavanti. Avijjāya vaṭṭamūlakattā taṃ ādiṃ katvā padaṭṭhānaṃ vibhattanti daṭṭhabbaṃ.

Taṇhāyapi vaṭṭamūlakattā tadanantaraṃ taṇhāya padaṭṭhānaṃ vibhajituṃ ‘‘ajjhosānalakkhaṇā’’tiādi vuttaṃ. Tattha piyarūpaṃ sātarūpanti piyasabhāvaṃ sātasabhāvaṃ cakkhādidhammajātaṃ. Piyanīyasātanīye cakkhādike sati taṇhā vattati uparūpari jāyati, tasmā piyarūpaṃ sātarūpaṃ taṇhāya padaṭṭhānaṃ āsannakāraṇaṃ bhavati.

Adinnādāne sati lobho vattati, tasmā adinnādānaṃ lobhassa padaṭṭhānaṃ bhavati. Adinnādānañhi ekavāraṃ uppannampi anādīnavadassanato lobhassa āsannakāraṇaṃ bhavatveva.

Kesādīsu asubhesu pavattāyapi subhasaññāya nīlādivaṇṇadīghādisaṇṭhānahasanādibyañjanaggahaṇalakkhaṇattā cakkhundriyādīnaṃ asaṃvaro subhasaññāya padaṭṭhānaṃ bhavati.

Dukkhadukkhādīsu pavattāyapi sukhasaññāya sāsavaphassūpagamanalakkhaṇattā rūpādīsu assādo sukhasaññāya padaṭṭhānaṃ.

Rūpakkhandhādīsu aniccesu pavattāyapi niccasaññāya saṅkhatalakkhaṇānaṃ dhammānaṃ asamanupassanalakkhaṇattā rūpakkhandhādīsu niccaggahaṇaṃ viññāṇaṃ niccasaññāya padaṭṭhānaṃ.

Aniccadukkhānattasaṅkhātesu khandhādīsu pavattāyapi attasaññāya aniccasaññādukkhasaññānaṃ asamanupassanalakkhaṇattā ahaṃmamādivasena pavatto nāmakāyo attasaññāya padaṭṭhānaṃ.

Evaṃ avijjādīnaṃ akusalapakkhānaṃ dhammānaṃ padaṭṭhānaṃ dassetvā idāni tappaṭipakkhānaṃ vijjādīnaṃ dhammānaṃ padaṭṭhānaṃ dassetuṃ ‘‘sabbadhammasampaṭivedhalakkhaṇā’’tiādi vuttaṃ. Sabbesu ñeyyadhammesu pavattāya vijjāya sabbadhammasampaṭivedhalakkhaṇattā sabbaṃ neyyaṃ vijjāya padaṭṭhānaṃ.

Samathassa cittavikkhepasaṅkhātauddhaccapaṭisaṃharaṇasaṅkhātavikkhambhanalakkhaṇattā paṭibhāganimittabhūtā asubhā samathassa padaṭṭhānaṃ. Asubhāya hi taṇhāpaṭipakkhattā, taṇhāya ca abhāve samatho tiṭṭhatīti.


对所说的以何种描述为特性、以何种道理为基础的问题的解答，所述的具体道理是明确的，因此在问"什么是足处行相分别"时，开始说"在那里什么是足处"等。在那里，"在那里"是指在所述的十六种教导中，哪个道理是足处行相分别。 "佛陀说法"等的具体说明，现在由我所说的"这是足处"等是广义的描述特性，足处行相分别应被了解。因此说"在那里什么是足处"等的足处行相分别（见《净土论》22）。"现在所说的广义足处，若在三藏中所说的法中，究竟是什么法呢？"在提出这个问题后，"这是近因，这个足处"等的限制以示分开。"其意是"在所有应知的法中，真实的未见特征是无明的特征，所有法的真实未见特征是无明、无明的特征对不净的"净"等的颠倒，足处是近因。因颠倒而无明存在，上升而生起不减，所以因颠倒的无明的足处是近因。因无明的轮回根本故，须以此为起点，足处应被理解。
因贪欲的轮回根本故，接着应以贪欲的足处分开，"因执著的特征"等的说法。在那里，"可爱之法、可喜之法"是可爱的特征、可喜的特征，眼等法所生。因可爱可喜的眼等存在，贪欲存在，上升而生起，因此可爱的特征、可喜的特征成为贪欲的足处近因。
对不义的施舍存在贪欲，因此不义的施舍成为贪欲的足处。因不义的施舍即使一次生起也因无害的见解故，成为贪欲的近因。
在对不净的情况下，因对美的印象而生起的情况下，因蓝色等的颜色、长短等的状态、笑声等的特征，眼根等的无节制成为对美的印象的足处。
在对苦的情况下，即使生起痛苦的情况下，因对乐的印象而生起的情况下，因有味的触及的特征，色等中对乐的印象成为足处。
在色蕴等的无常中，即使生起无常的情况下，因对常的印象而生起的情况下，因有形状的特征，色蕴中对常的把握的意识成为足处。
在无常苦等的特征所说的蕴等中，即使生起自我的情况下，因对自我的印象而生起的情况下，因自我等的生起，名色的自我的印象成为足处。
如是显示无明等的不善方面的法的足处，现在为显示相对的智慧等的法的足处，开始说"一切法的完全理解的特征"等。在所有应知的法中，因智慧的生起而具备一切法的完全理解的特征，所有可知的法的足处因智慧的生起而成为。
因静止的心的分散的特征、因升起的特征、因镇伏的特征，因对不净的心的静止而成为。因不净的心对贪欲的对治，因贪欲的缺失而静止。


Adinnādānā veramaṇivasena pavattassa alobhassa icchāvacarapaṭisaṃharaṇalakkhaṇattā adinnādānā veramaṇī alobhassa padaṭṭhānaṃ.

Pāṇātipātā veramaṇivasena pavattassa adosassa abyāpajjalakkhaṇattā pāṇātipātā veramaṇī adosassa padaṭṭhānaṃ.

Sammāpaṭipattivasena pavattassa amohassa vatthuavippaṭipattilakkhaṇattā sammāpaṭipatti amohassa padaṭṭhānaṃ.

Nibbidāvasena pavattāya asubhasaññāya vinīlakavipubbakagahaṇalakkhaṇattā nibbidā asubhasaññāya padaṭṭhānaṃ. Nibbidāñāṇena hi anabhirati pavattati, anabhiratiyā ca asubhasaññā ṭhitāti.

Dukkhavedanāvasena pavattāya dukkhasaññāya sāsavaphassaparijānanalakkhaṇattā vedanā dukkhasaññāya padaṭṭhānaṃ.

Uppādavayavasena pavattāya aniccasaññāya saṅkhatalakkhaṇānaṃ dhammānaṃ samanupassanalakkhaṇattā uppādavayā aniccasaññāya padaṭṭhānaṃ. Uppādavayañhi samanupassitvā aniccasaññā pavattā.

Dhammamattasaññāvasena pavattāya anattasaññāya sabbadhammaabhinivesalakkhaṇattā dhammasaññā anattasaññāya padaṭṭhānaṃ.

Kāmarāgassa rūpādipañcakāmaguṇārammaṇattā pañca kāmaguṇā kāmarāgassa padaṭṭhānaṃ.

Rūpasaṅkhāte kāye ārabbha pavattassa rūparāgassa cakkhādipañcindriyānaṃ anusārena pavattanato pañcindriyāni rūpāni rūparāgassa padaṭṭhānaṃ.

Bhavanikantivasena pavattassa bhavarāgassa chaḷāyatanaṃ padaṭṭhānaṃ. Nibbattabhavānupassitāti ‘‘edisaṃ aniṭṭhaṃ rūpaṃ mā nibbattatu, edisaṃ iṭṭhaṃ rūpaṃ nibbattatu edisī dukkhā vedanā mā nibbattatu, edisī sukhā vedanā nibbattatū’’ti evamādinā pakārena pavattā rūpābhinandanā, sā pañcannaṃ upādānakkhandhānaṃ padaṭṭhānaṃ.

Kammassakataññāṇassa pubbenivāsānussatiñāṇānugatattā pubbenivāsānussatiñāṇadassanaṃ kammassakataññāṇassa padaṭṭhānaṃ.

Okappanaṃ lakkhaṇaṃ yassā saddhāyāti okappanalakkhaṇā saddhā. Adhimutti paccupaṭṭhānaṃ yassā saddhāyāti adhimuttipaccupaṭṭhānā ca saddhā. Anāvilaṃ lakkhaṇaṃ yassa pasādassāti anāvilalakkhaṇoti pasādo. Sampasīdanaṃ paccupaṭṭhānaṃ yassa pasādassāti sampasīdanapaccupaṭṭhāno ca pasādo. So pana pasādo saddhāya eva avatthāvisesoti veditabbo. Aveccapasādo abhipatthiyanalakkhaṇāya saddhāya padaṭṭhānaṃ, okappanalakkhaṇā saddhā anāvilalakkhaṇassa pasādassa padaṭṭhānaṃ, catubbidhaṃ sammappadhānaṃ vīriyaṃ ārambhalakkhaṇassa vīriyassa padaṭṭhānaṃ, kāyādisatipaṭṭhānaṃ apilāpanalakkhaṇāya satiyā padaṭṭhānaṃ, jhānasahitassa samādhissa ekaggalakkhaṇattā vitakkādijhānāni samādhissa padaṭṭhānaṃ, paññāya kiccapajānanaārammaṇapajānanalakkhaṇattā saccāni paññāya padaṭṭhānaṃ.


我来帮您直译这段巴利文：
因以不取不与之物而生起的无贪具有抑制欲求范围的特征，故不取不与之物成为无贪的足处。
因以不杀生而生起的无嗔具有无恚的特征，故不杀生成为无嗔的足处。
因以正行而生起的无痴具有不违背事物的特征，故正行成为无痴的足处。
因以厌离而生起的不净想具有取青瘀腐烂的特征，故厌离成为不净想的足处。因以厌离智而不乐生起，以不乐而不净想住立。
因以苦受而生起的苦想具有遍知有漏触的特征，故受成为苦想的足处。
因以生灭而生起的无常想具有观察有为相诸法的特征，故生灭成为无常想的足处。因观察生灭而无常想生起。
因以法想而生起的无我想具有执著一切法的特征，故法想成为无我想的足处。
因欲贪以色等五欲功德为所缘，故五欲功德成为欲贪的足处。
因以色为名的身而生起的色贪随眼等五根而转，故五根色成为色贪的足处。
因以有爱而生起的有贪，六处成为其足处。以观察所生有故"愿如是不可意色不生，如是可意色生；愿如是苦受不生，如是乐受生"，如是等方式生起的喜乐色，彼成为五取蕴的足处。
因业所生智随顺宿住随念智，故宿住随念智见成为业所生智的足处。
胜解为特征的信为胜解特征信。以胜解为现前的信为胜解现前信。净为无浊为特征为无浊特征净。以遍净为现前的净为遍净现前净。然彼净应知即是信的特殊状态。证净成为希求特征信的足处，胜解特征信成为无浊特征净的足处，四种正勤精进成为发起特征精进的足处，身等念处成为不漂没特征念的足处，因具禅定的等持具一境性特征，故寻等禅成为定的足处，因慧具了知作用和了知所缘的特征，故诸谛成为慧的足处。


‘‘Yesaṃ avijjādīnaṃ padaṭṭhānāni ācariyena vibhattāni, te avijjādayo katamesaṃ dhammānaṃ padaṭṭhānānī’’ti pucchitabbattā te avijjādayopi imesaṃ dhammānaṃ padaṭṭhānāti dassetuṃ ‘‘aparo nayo’’tiādi vuttaṃ. Avijjā assādamanasikāralakkhaṇassa ayonisomanasikārassa padaṭṭhānaṃ. Avijjāya hi ādīnavacchādanato ayonisomanasikāro jātoti. Saccasammohanalakkhaṇā avijjā puññāpuññāneñjābhisaṅkhārānaṃ padaṭṭhānaṃ, punabbhavavirohanalakkhaṇā tebhūmakacetanā saṅkhārā vipākaviññāṇassa padaṭṭhānaṃ, opapaccayikasaṅkhātena upapattibhavabhāvena nibbattilakkhaṇaṃ paṭisandhiviññāṇaṃ nāmarūpassa padaṭṭhānaṃ, nāmakāyarūpakāyasaṅghātalakkhaṇaṃ nāmarūpaṃ chaḷāyatanassa padaṭṭhānaṃ sahajātādipaccayabhāvato, cakkhādīnaṃ channaṃ indriyānaṃ pavattānaṃ lakkhaṇaṃ chaḷāyatanaṃ chabbidhassa phassassa yathākkamaṃ padaṭṭhānaṃ nissayādipaccayabhāvato, cakkhupasādarūpārammaṇaṃ cakkhuviññāṇādisannipātalakkhaṇo chabbidho phasso, taṃ vedanāya tena chabbidhena phassena sahajātāya chabbidhāya vedanāya yathākkamaṃ padaṭṭhānaṃ sahajātādipaccayabhāvato, iṭṭhānubhavanaaniṭṭhānubhavanaiṭṭhāniṭṭhānubhavanalakkhaṇā tividhā vedanā, taṃ taṇhāya tāya tividhāya vedanāya vasena pavattāya taṇhāya padaṭṭhānaṃ upanissayādipaccayabhāvato, saparasantānesu ajjhosānalakkhaṇā taṇhā, taṃ upādānassa tāya taṇhāya vasena pavattassa catubbidhassa upādānassa padaṭṭhānaṃ upanissayādipaccayabhāvato. ‘‘So vedanāyā’’ti ca ‘‘sā taṇhāyā’’ti ca ‘‘sā upādānassā’’ti ca pāṭhena bhavitabbaṃ, liṅgavipallāsaniddeso vā siyā.

Yaṃ upādānaṃ opapaccayikaṃ upapattikkhandhanibbattakaṃ, taṃ upādānaṃ duvidhassa bhavassa padaṭṭhānaṃ. Yo kammabhavo nāmakāyarūpakāyasambhavanalakkhaṇo, so kammabhavo jātiyā padaṭṭhānaṃ. Yā upapattibhūtā jāti khandhapātubhāvalakkhaṇā, taṃ sā jāti jarāya padaṭṭhānaṃ. Yā jiṇṇajarā upadhikkhandhaparipākalakkhaṇā, taṃ sā jiṇṇajarā maraṇassa padaṭṭhānaṃ. Yampi yassa sammutimaraṇaṃ jīvitindriyupacchedalakkhaṇaṃ, tampi tassa sammutimaraṇaṃ sokassa padaṭṭhānaṃ. Piyassa maraṇaṃ cintentassa yebhuyyena sokuppajjanato yo soko ñātiādipiyesu ussukkakārako, taṃ so soko paridevassa padaṭṭhānaṃ. Yo paridevo lālappakārako, taṃ so paridevo kāyikadukkhassa padaṭṭhānaṃ. Yaṃ kāyikaṃ dukkhaṃ kāyasampīḷanalakkhaṇaṃ, taṃ kāyikaṃ dukkhaṃ domanassassa padaṭṭhānaṃ. Yaṃ domanassaṃ cittasampīḷanalakkhaṇaṃ, taṃ domanassaṃ upāyāsassa padaṭṭhānaṃ. Yo upāyāso odahanakārako avadahanakārako, taṃ so upāyāso bhavassa upāyāsassa nissayasantānabhavassa padaṭṭhānaṃ.

Bhavassāti vuttabhavaṃ dassetuṃ ‘‘imānī’’tiādi vuttaṃ. Tattha bhavaṅgāni kileso bhavassa aṅgaṃ kāraṇaṃ kammavaṭṭavipākavaṭṭāni bhavasaṅkhātāni aṅgāni avayavāni. Yadā paccuppannādikāle samaggāni nibbattāni bhavanti, tadā so kilesavaṭṭakammavaṭṭavipākavaṭṭasaṅkhāto dhammasamūho ‘‘bhavassā’’ti ettha bhavoti daṭṭhabbo. Taṃ bhavasaṅkhātaṃ kilesavaṭṭakammavaṭṭavipākavaṭṭattayaṃ saṃsārassa padaṭṭhānaṃ purimaṃ purimaṃ jātinipphannakilesādivaṭṭena saṃsārassa abbocchinnuppajjanato, yo ariyamaggo niyyānikalakkhaṇo, taṃ so ariyamaggo nirodhassa nibbānassa padaṭṭhānaṃ sampāpakahetubhāvato.


我来为您直译这段巴利文：
对入第二禅的现有补特伽罗，"与寻伺俱行的想作意与近分法俱初禅法转向特胜上禅"的教导不合理，而"与寻伺俱行的想作意转向退失无寻禅"的教导合理。"与舍俱行的想作意与近分法俱第四禅法转向退失禅"的教导不合理，而"与舍俱行的想作意转向特胜上禅"的教导合理。对其余也应依义理适当地结合。如所说诸定中以自在性熟习者名为善熟习心。


Bahussuto sabbasissādīnaṃ patiṭṭhānattā titthaṃ viyāti titthaṃ, jānātīti ñū, titthaṃ ñūti titthaññū, titthaññuno bhāvo titthaññutā, sammāpayirupāsanā, sā pītaññutāya padaṭṭhānaṃ. Bahussutassa hi sammāpayirupāsanāya dhammūpasañhitaṃ pāmojjaṃ jāyati, pāmojjena ca kammaṭṭhānabrūhanā jāyatīti sappāyadhammassavanena pītiṃ jānātīti pītaññū, pītaññuno bhāvo pītaññutā, kammaṭṭhānassa brūhanā, sā pattaññutāya padaṭṭhānaṃ. Kammaṭṭhānabrūhanāya hi bhāvanāpattajānanatā jāyatīti pattaññutā. Bhāvanāpattajānanatā attaññutāya padaṭṭhānaṃ. Bhāvanāpattajānanatāya hi pañcahi padhāniyaṅgehi samannāgatassa attano jānanatā jāyatīti attaññutā pubbekatapuññatāya padaṭṭhānaṃ.

Padhāniyaṅgesu samannāgatattajānanatāya hi pubbe puññakaraṇaṃ jātaṃ, pubbekatapuññatā patirūpadesavāsassa padaṭṭhānaṃ. Pubbe hi katena puññena patirūpadesavāso laddho, patirūpadesavāso sappurisūpanissayassapadaṭṭhānaṃ. Patirūpadesavāsena hi sappurisūpanissayo laddho, sappurisūpanissayo attasammāpaṇidhānassa padaṭṭhānaṃ. Sappurisūpanissayena hi attasammāpaṇidhānaṃ jātaṃ, attasammāpaṇidhānaṃ sīlānaṃ padaṭṭhānaṃ. Attasammāpaṇidhānena hi sīlāni sampatiṭṭhitāni, sīlāni avippaṭisārassa padaṭṭhānaṃ. Attani hi sampatiṭṭhitaṃ sīlaṃ paccavekkhantassa vippaṭisāro natthevāti, avippaṭisārena pāmojjaṃ jāyati, tasmā avippaṭisāro pāmojjassa padaṭṭhānaṃ. Pāmojjena pīti jāyati, tasmā pāmojjaṃ pītiyā padaṭṭhānaṃ. Pītiyā passaddhi jāyati, tasmā pīti passaddhiyā padaṭṭhānaṃ. Passaddhiyā sukhaṃ jāyati, tasmā passaddhi sukhassa padaṭṭhānaṃ. Sukhena samādhi jāyati, tasmā sukhaṃ samādhissa padaṭṭhānaṃ. Samādhinā yathābhūtañāṇadassanaṃ jāyati, tasmā samādhi yathābhūtañāṇassa padaṭṭhānaṃ. Yathābhūtañāṇadassanena nibbidāñāṇaṃ jāyati, tasmā yathābhūtañāṇadassanaṃ nibbidāya padaṭṭhānaṃ. Nibbidāya virāgo jāyati, tasmā nibbidā virāgassa padaṭṭhānaṃ. Virāgena vimutti jāyati, tasmā virāgo vimuttiyā padaṭṭhānaṃ. Vimuttiyā vimuttiñāṇadassanaṃ jāyati, tasmā vimutti vimuttiñāṇadassanassa padaṭṭhānaṃ. Evaṃ yathāvuttanayena yo koci dhammo upanissayo hoti, yo koci dhammo paccayo hoti, sabbo so dhammo attano paccayuppannassa dhammassa padaṭṭhānanti daṭṭhabbo.

‘‘Upanissayadhammassa, paccayadhammassa vā paccayuppannadhammassa padaṭṭhānabhāvo kena saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tattha tenāti yassa kassaci upanissayadhammassa, paccayadhammassa ca paccayuppannadhammassa padaṭṭhānabhāvena āyasmā mahākaccāno ‘‘dhammaṃ deseti jino’’tiādikaṃ yaṃ vacanaṃ āha, tena vacanena tesaṃ upanissayadhammapaccayadhammānaṃ padaṭṭhānabhāvo saddahitabboti. ‘‘Yathāvutto padaṭṭhāno hāro paripuṇṇo kiṃ, udāhu añño niddhāretvā yojetabbo atthi ki’’nti vattabbattā ‘‘niyutto padaṭṭhāno hāro’’ti vuttaṃ. Idha pāḷiyaṃ avibhattampi yathālābhavasena padaṭṭhāno hāro nīharitvā yutto yujjitabbo, vibhajitabbanti vuttaṃ hoti.

Iti padaṭṭhānahāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

5. Lakkhaṇahāravibhaṅgavibhāvanā


这是巴利文对应的完整直译：
博学者是一切弟子的立足处，如渡口一般，称为渡口。了知者为智者，了知渡口者即是渡口智者，渡口智者的状态即是渡口智性，即是正确亲近，这是欢喜智性的基础。因为多闻者通过正确亲近而生起与法相应的喜悦，由喜悦生起业处的增长。因此通过听闻适宜之法而了知喜悦，称为知喜者，知喜者的状态即是知喜性，这是业处的增长，也是知证智性的基础。因为通过业处增长而生起修行证得的了知，即是知证智性。修行证得的了知是自知智性的基础。因为通过修行证得的了知，生起具足五种精进支的自我了知，即是自知智性，这是宿世福德的基础。
因为通过了知具足精进支的自性，产生过去的福德，宿世福德是住于适宜处所的基础。因为由过去所作福德而得到住于适宜处所，住于适宜处所是亲近善士的基础。因为通过住于适宜处所而得到亲近善士，亲近善士是正确自我发愿的基础。因为通过亲近善士而生起正确自我发愿，正确自我发愿是诸戒的基础。因为通过正确自我发愿而诸戒得以建立，诸戒是无悔的基础。因为当观察自己所建立的戒时没有后悔，因此由无悔生起喜悦，所以无悔是喜悦的基础。由喜悦生起欢喜，所以喜悦是欢喜的基础。由欢喜生起轻安，所以欢喜是轻安的基础。由轻安生起乐，所以轻安是乐的基础。由乐生起定，所以乐是定的基础。由定生起如实知见，所以定是如实知见的基础。由如实知见生起厌离智，所以如实知见是厌离的基础。由厌离生起离欲，所以厌离是离欲的基础。由离欲生起解脱，所以离欲是解脱的基础。由解脱生起解脱知见，所以解脱是解脱知见的基础。如是按所说之理，任何法成为近依，任何法成为缘，一切这些法都应被视为其所缘生法的基础。
因为应当说明"如何确信增上缘法或缘法对于缘生法的基础性"，所以说"因此说"等。其中"因此"意为：对于任何增上缘法和缘法对缘生法的基础性，尊者大迦旃延说"胜者说法"等话语，通过这些话语，应当确信这些增上缘法和缘法的基础性。因为应当说明"如上所述的基础理趣是否完整，或者是否还有其他需要确定和运用的"，所以说"已运用基础理趣"。这里虽然在圣典中未详细分别，但基础理趣应当根据所得而引出、运用、分别，这是其意。
如是在基础理趣分别中，随能力所作的
解释已完成。
智者们应当依据注释书和复注书详细分别理解其深义。
5. 特相理趣分别解释

23. Yena yena saṃvaṇṇanāvisesabhūtena padaṭṭhānavibhaṅgena avijjādīnaṃ padaṭṭhānāni vibhattāni, so saṃvaṇṇanāvisesabhūto padaṭṭhānahāravibhaṅgo paripuṇṇo, ‘‘katamo lakkhaṇahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo lakkhaṇo hāro’’tiādi vuttaṃ. Tattha tattha-saddassa attho vuttova. Katamo saṃvaṇṇanāviseso lakkhaṇo hāro lakkhaṇahāravibhaṅgoti pucchati. ‘‘Vuttamhi ekadhamme’’tiādiniddesassa idāni mayā vuccamāno ‘‘ye dhammā’’tiādiko vitthārasaṃvaṇṇanāviseso lakkhaṇo hāro lakkhaṇahāravibhaṅgo nāmāti viññeyyoti. Tena vuttaṃ –‘‘tattha katamo lakkhaṇo hārotiādi lakkhaṇahāravibhaṅgo nāmā’’ti (netti. aṭṭha. 23). Ayaṃ idāni vuccamāno vitthārabhūto lakkhaṇo hāro piṭakattaye desitesu dhammesu kiṃ nāma lakkhitabbaṃ dhammaṃ lakkhīyatīti pucchitvā pucchite lakkhaṇahāravicaye dhamme saṅkhepena dassetuṃ ‘‘ye dhammā’’tiādi vuttaṃ. Tattha ye dhammāti ye samūhā dhammā. Ekalakkhaṇāti samānalakkhaṇā. Tesaṃ dhammānanti samānalakkhaṇānaṃ tesaṃ samūhadhammānaṃ, niddhāraṇe cetaṃ. Ekasmiṃ dhammeti samānalakkhaṇe ekasmiṃ dhamme, pāḷiyaṃ bhagavatā vutte sati vuttadhammato avasiṭṭhasamānalakkhaṇā dhammā samānalakkhaṇena vuttā bhavantīti attho.

Lakkhaṇahāravisaye dhamme vitthārato imasmiṃ dhamme vutte ime samānalakkhaṇā dhammāpi vuttā bhavantīti niyametvā dassetuṃ ‘‘yathā kiṃ bhave’’tiādimāha. Tassattho – yathā yena pakārena vuttā bhavanti, so pakāro kiṃ bhaveti pucchati. Yathā yena pakārena vuttā bhavanti, so pakāro samānalakkhaṇāti bhāvo bhaveti attho. Kinti bhagavā āha? ‘‘Cakkhuṃ bhikkhave’’tiādiṃ bhagavā āha. ‘‘Cakkhuṃ, bhikkhave, anavaṭṭhita’’ntiādimhi vutte ‘‘sotaṃ, bhikkhave, anavaṭṭhita’’ntiādivacanampi vuttameva bhavati.

‘‘Anavaṭṭhitādilakkhaṇena samānalakkhaṇattā vā ajjhattikāyatanabhāvena samānalakkhaṇattā vāti āyatanavaseneva ekalakkhaṇaṃ vattabba’’nti vattabbattā khandhavasenapi ekalakkhaṇaṃ dassetuṃ ‘‘yathā cāhā’’tiādi vuttaṃ. ‘‘Atīte, rādha, rūpe anapekkho hoti, anāgataṃ rūpaṃ mā abhinandi , paccuppannassa rūpassa nibbidāya virāgāya nirodhāya cāgāya paṭinissaggāya paṭipajjā’’ti vutte ‘‘atītāya, rādha, vedanāya anapekkho hoti, anāgataṃ vedanaṃ mā abhinandi, paccuppannāya vedanāya nibbidāya virāgāya nirodhāya cāgāya paṭinissaggāya paṭipajjā’’tiādi vuttaṃ bhave.

‘‘Anapekkhanīyalakkhaṇena samānalakkhaṇattā vā khandhalakkhaṇena samānalakkhaṇattā vāti khandhāyatanavaseneva ekalakkhaṇadhammā vattabbā’’ti vattabbattā satipaṭṭhānavasenāpi vattabbāti dassetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tattha yathā yena ekalakkhaṇattena ca bhagavā āha, tathā ca tena ekalakkhaṇattena ca avuttāpi dhammā vuttā bhavantīti attho. Ye vipassakā puggalā pañcasu khandhesu niccaṃ susamāraddhā niccaṃ kāyagatāsatiṃ bhāventi, te vipassakā akiccaṃ subhasukhādikaṃ, kasivāṇijjādikammaṃ vā na sevanti, kicce asubhāsukhādike, kāyādike vā sātaccakārino hontīti bhagavā āhāti yojanā.


23. 通过解释特殊性的词根分析,无明等的词根已被分析,那种作为解释特殊性的词根分析方法已经完成,因为应该问"什么是特相方法分析",所以说了"其中什么是特相方法"等。其中,"其中"一词的含义已经说过。问什么解释特殊性是特相方法,是特相方法分析。应当了解,现在我将要说的"凡是诸法"等详细解释特殊性就是名为特相方法,特相方法分析。因此说:"其中什么是特相方法等是名为特相方法分析"。这个现在将要说的详细的特相方法,在三藏所说的诸法中,到底应该观察什么法呢?为了简要地指出在所问的特相方法考察中的诸法,所以说了"凡是诸法"等。其中,"凡是诸法"是指凡是集合的诸法。"一个特相"是指相同特相。"这些法"是指相同特相的这些集合法,这是部分格。"在一法中"是指在相同特相的一法中,在经中被世尊所说时,从所说之法剩余的相同特相诸法以相同特相而被说,这是意思。
为了确定并指出在特相方法领域中的诸法详细地,在这个法被说时这些相同特相的诸法也被说了,所以说"就像什么"等。其含义是:就像以何种方式被说,那种方式是什么?问。就像以何种方式被说,那种方式是相同特相,这是意思。世尊说了什么?"诸比丘,眼"等世尊说了。当说"诸比丘,眼是不坚固"等时,"诸比丘,耳是不坚固"等话语也同样被说了。
因为应该说"由于不坚固等特相而相同特相,或由于内处性而相同特相,所以只应该依处而说一个特相",为了也依蕴而显示一个特相,所以说了"又如他说"等。当说"罗陀,对过去色无执著,不应喜爱未来色,为了现在色的厌离、离欲、灭尽、舍离、出离而修行"时,"罗陀,对过去受无执著,不应喜爱未来受,为了现在受的厌离、离欲、灭尽、舍离、出离而修行"等也被说了。
因为应该说"由于应无执著的特相而相同特相,或由于蕴的特相而相同特相,所以只应该依蕴处而说一个特相的诸法",为了显示也应该依念处而说,所以说了"如他说"等。其中,就像以什么一个特相而世尊说了,如此以那个一个特相,未说的诸法也被说了,这是意思。那些观察的人们在五蕴中常常精进,常常修习身至念,那些观察者不从事非正事如净妙乐等,或如农业商业等工作,而在正事如不净不乐等,或身等中恒常实行,世尊如是说,这是结构。


Itisaddassa cettha ekassa lopo. Iti evaṃ ‘‘yesañcā’’tiādigāthāya kesādike kāye gatāya pavattāya satiyā bhagavatā sarūpena vuttāya vijjamānāya tadavasesā vedanāgatā sati ca cittagatā sati ca dhammagatā sati ca satipaṭṭhānabhāvena ekalakkhaṇattena vuttā bhavantīti saṅkhepato niccaṃ susamāraddhā niccaṃ vedanāgatā sati ca…pe… niccaṃ cittagatā sati ca…pe… niccaṃ dhammagatā satīti vattabbāti.

‘‘Satipaṭṭhānavaseneva ekalakkhaṇā dhammā vattabbā’’ti vattabbattā ‘‘tathā yaṃ kiñcī’’tiādi vuttaṃ. Tattha yaṃ kiñci rūpāyatanaṃ cakkhuviññāṇena diṭṭhaṃ, yaṃ kiñci saddāyatanaṃ sotaviññāṇena sutaṃ, yaṃ kiñci gandharasaphoṭṭhabbāyatanaṃ ghānaviññāṇādittayena viññāṇena mutaṃ, iti evaṃ diṭṭhādittaye bhagavatā sarūpena vutte sati tadavasesaṃ yaṃ kiñci viññātaṃ dhammārammaṇapariyāpannaṃ rūpaṃ bhagavatā ālambitabbabhāvena ekalakkhaṇattā vuttaṃ bhavatīti attho. Atha vā yaṃ kiñci rūpāyatanaṃ diṭṭhaṃ bhagavatā vuttaṃ, tasmiṃ vutte sati tadavasesaṃ sutādikampi vuttaṃ hotīti ādiattho visuṃ visuṃ yojetabbo. Tena vuttaṃ – ‘‘diṭṭhaṃ vā sutaṃ vā mutaṃ vā’’ti.

‘‘Kāyagatāya satiyā vuttāya tadavasesā vedanāgatāsatiādayoyeva vattabbā’’ti pucchitabbattā sattatiṃsabodhipakkhiyadhammāpi vuttā bhavantīti dassetuṃ ‘‘yathā cāha bhagavā’’tiādi vuttaṃ. Tattha yathā yena niyyānikalakkhaṇena ekalakkhaṇattena ca bhagavā āha, tathā tena ekalakkhaṇattena ca bhagavā āha, tathā tena ekalakkhaṇattena ca vuttā bhavantīti attho. ‘‘Tasmā abhijjhādomanassena abhibhūtattā iha mama sāsane, bhikkhu, tvaṃ ātāpī sampajāno satimā hutvā loke abhijjhādomanassaṃ tadaṅgappahānena vā vikkhambhanappahānena vā vineyya vinayitvā kāye kesādirūpakāye kāyānupassī kesādirūpakāyānupassī hutvā viharāhī’’ti bhagavatā vutte sati ‘‘tasmātiha, tvaṃ bhikkhu, vedanāsu vedanānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, tasmātiha, tvaṃ bhikkhu, citte cittānupassī viharāhi…pe… domanassaṃ, tasmātiha, tvaṃ bhikkhu, dhammesu dhammānupassī viharāhi…pe… domanassa’’nti vuttaṃ bhavatīti saṅkhepattho veditabbo. Vitthārattho pana aṭṭhakathāyaṃ (netti. aṭṭha. 23) bahudhā vuttoti amhehi na vitthārito.

‘‘Ekasmiṃ satipaṭṭhāne vutte kasmā cattāro satipaṭṭhānā vuttā bhaveyyu’’nti vattabbattā ‘‘ātāpīti vīriyindriya’’ntiādi vuttaṃ. Tattha ‘‘ātāpī’’ti iminā padena kāyavedanācittadhammesu pavattaṃ vīriyindriyaṃ vuttaṃ. ‘‘Sampajāno’’ti padena kāyavedanācittadhammesu pavattaṃ paññindriyaṃ vuttaṃ. ‘‘Satimā’’ti padena kāyavedanācittadhammesu pavattaṃ satindriyaṃ vuttaṃ. ‘‘Vineyya loke abhijjhādomanassa’’nti padena kāyavedanācittadhammesu pavattaṃ samādhindriyaṃ vuttaṃ, na kāyeyeva pavattaṃ. Evaṃ pakārena kāye kāyānupassino yogāvacarassa cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchantīti ce vadeyya, evaṃ sati catunnaṃ vīriyapaññāsatisamādhīnaṃ indriyānaṃ catunnaṃ satipaṭṭhānānaṃ sādhakabhāvena ekalakkhaṇattā samānalakkhaṇattā pāripūriṃ gacchantīti yojanā. Tena vuttaṃ aṭṭhakathāyaṃ – ‘‘catusatipaṭṭhānasādhane imesaṃ indriyānaṃ sabhāvabhedābhāvato samānalakkhaṇattā’’ti (netti. aṭṭha. 23).


我来直译这段巴利文:
在此应知有一省略。因此,当佛陀明确说了关于"yesañcā"等偈颂中提到的关于身体等的念住时,其余的受念住、心念住和法念住,由于同样是念住的性质,也都以相同的特征被说到。因此简要地说,应当常常精进于受念住等,常常精进于心念住等,常常精进于法念住。
因为应当说"依念住之力而说诸法有相同特征",所以说"如是任何..."等。其中,任何为眼识所见的色处,任何为耳识所闻的声处,任何为鼻识等三识所知的香味触处,当佛陀明确说了这些见闻觉知等三类时,其余任何被识知的法所缘色,由于同样可作为所缘的特征而被佛陀说及。或者说,当佛陀说了任何被见到的色处时,由此而说及其余被闻等所知的内容,这样的意思应分别理解。因此说:"所见、所闻、所觉知"。
为了回答"当说了身念住时,是否也说及其余的受念住等",为了显示三十七道品也都被说及,所以说"如佛所说"等。其中,如同佛陀以出离的特征和相同的特征所说,即是以这相同的特征而说的意思。当佛陀说"因此,比丘,在我的教法中,你应当以精进、正知、念住,于世间调伏贪忧,于身体的发等身分随观身而住"时,也就说了"因此,比丘,你应当于诸受随观受而住,精进、正知、念住,于世间调伏贪忧;因此,比丘,你应当于心随观心而住...乃至...贪忧;因此,比丘,你应当于诸法随观法而住...乃至...贪忧"。这是简要的意思。详细的意思在注疏中已多方面说明,我们不再详述。
因为应当问"说了一念住时,为何四念住都被说及",所以说"精进即是精进根"等。其中,"精进"这个词说的是在身、受、心、法中运作的精进根。"正知"这个词说的是在身、受、心、法中运作的慧根。"念住"这个词说的是在身、受、心、法中运作的念根。"于世间调伏贪忧"这个词说的是在身、受、心、法中运作的定根,而不只是在身上运作。如果这样说,对于在身上随观身的修行者,四念住会达到修习圆满,那么四种精进、慧、念、定诸根,由于是四念住的成就因,有着相同的特征,所以也会达到圆满。因此在注疏中说:"由于这些根在成就四念住时本质上无差别,故有相同的特征。"

24. ‘‘Evaṃ vuttepi cattāro satipaṭṭhānāyeva vattabbā bhaveyyuṃ, kathaṃ sattatiṃsabodhipakkhiyadhammā vattabbā’’ti vattabbattā ‘‘catūsu satipaṭṭhānesū’’tiādi vuttaṃ. Tattha catūsu satipaṭṭhānesu yena yogāvacarena bhāviyamānesu tassa yogāvacarassa cattāro sammappadhānā bhāvanāpāripūriṃ gacchanti. Evaṃ sesesupi yojanā kātabbā. Catunnaṃ saccānaṃ bujjhanaṃ bodhaṃ, ariyamaggañāṇaṃ, bodhaṃ gacchantīti bodhaṅgamā. Bodhassa ariyamaggañāṇassa pakkhe bhavāti bodhipakkhiyā.

‘‘Kusalāyeva dhammā ekalakkhaṇabhāvena nīharitā kiṃ, udāhu akusalāpi dhammā’’ti pucchitabbattā ‘‘evaṃ akusalāpī’’tiādi vuttaṃ. Tattha kusalā dhammā ekalakkhaṇattena niddhāritā yathā, evaṃ akusalāpi dhammā ekalakkhaṇattena niddhāritabbāyevāti attho. ‘‘Kathaṃ niddhāretabbā’’ti pucchitabbattā pahānekaṭṭhabhāvena niddhāretabbāti dassento ‘‘ekalakkhaṇattā pahānaṃ abbhatthaṃ gacchantī’’ti āha. Tattha ekalakkhaṇattāti pahānekaṭṭhabhāvena samānalakkhaṇattā. ‘‘Katamaṃ pahānaṃ abbhatthaṃ gacchantī’’ti pucchitabbattā ‘‘catūsu satipaṭṭhānesū’’tiādi vuttaṃ.

Tattha catūsu…pe… pariññaṃ gacchantīti kāyāgatāsatipaṭṭhāne yogāvacarena bhāviyamāne sati tena yogāvacarena asubhe kesādike rūpakāye ‘‘subha’’nti vipallāso pahīyati, assa yogāvacarassa kabaḷīkārāhāro pariññaṃ gacchati, ‘‘āhārasamudayā rūpasamudayo’’ti (saṃ. ni. 3.56) vuttattā rūpakāye chandarāgaṃ pajahantassa tassa samudaye kabaḷīkārāhārepi chandarāgo pahīyatīti attho. Vedanāgatāsatipaṭṭhāne bhāviyamāne sati dukkhe ‘‘sukha’’nti vipallāso pahīyati, assa yogāvacarassa phassāhāro pariññaṃ gacchati, ‘‘phassapaccayā vedanā’’ti (ma. ni. 3.126; saṃ. ni. 

我来直译这段巴利文:
24. 因为应当问"这样说了之后,只应该说四念住,为何要说三十七菩提分法?",所以说"在四念住中"等。其中,当某个瑜伽行者修习四念住时,他的四正勤会达到修习圆满。其余的也应如此理解。觉悟四圣谛,即圣道智,趋向觉悟的称为觉支。有助于觉悟即圣道智的称为菩提分。
因为应当问"只有善法以相同特征被提出,还是不善法也是?",所以说"不善法也是如此"等。其中,如同善法以相同特征被确定,不善法也应以相同特征被确定,这是其意思。因为应当问"如何确定?",为了显示应以断除的共同性来确定,所以说"由于相同特征而达到断除"。其中,"相同特征"是指以断除的共同性而有相同特征。因为应当问"达到什么样的断除?",所以说"在四念住中"等。
其中,"在四念住中...达到遍知"是指:当瑜伽行者修习身念住时,他对不净的发等身体误认为"净"的颠倒见被断除,他对段食达到遍知,因为说"由食集故色集",所以当他断除对色身的欲贪时,他对其因即段食的欲贪也被断除,这是其意思。当修习受念住时,对苦误认为"乐"的颠倒见被断除,他对触食达到遍知,因为说"以触为缘生受",所以

2.1, 39; mahāva. 1; udā. 1; vibha. 225) vuttattā vedanāya chandarāgaṃ pajahantassa tassa paccaye phassāhāre chandarāgo pahīyati. Cittagatāsatipaṭṭhāne bhāviyamāne anicce ‘‘nicca’’nti vipallāso pahīyati, assa yogāvacarassa viññāṇāhāro pariññaṃ gacchati. Dhammagatāsatipaṭṭhāne bhāviyamāne anattani ‘‘attā’’ti vipallāso pahīyati, assa yogāvacarassa manosañcetanāhāro pariññaṃ gacchatīti visuṃ visuṃ yojetvā ekekasmiṃ pahātabbe vutte tadavasesā pahātabbā vuttā bhavanti pahātabbabhāvena ekalakkhaṇattāti attho gahetabbo.

‘‘Āhārā cassa pariññaṃ gacchantī’’ti vacane āhāresu pavattā kāmarāgadosamohā byantīkatā hontīti attho gahito. Kabaḷīkārāhārañhi ārabbha pavatte kāmarāge vijjamāne kabaḷīkārāhārassa vijānanā nattheva, tasmiṃ kāmarāge pana pahīne parijānanā bhavatīti. Sesāhārajānanampi eseva nayo. Yassa yogāvacarassa satipaṭṭhānā bhāvitā, vipallāsā pahīnā, āhāraparijānanā uppannā, so yogāvacaro upādānehi anupādāno bhavati. Subhasaññite hi kāye kāmupādānaṃ visesena bhavatīti subhasaññito kāyo kāmupādānassa vatthu, kāyagatāya satiyā anusaritabbo asubhasaññito kesādi kāmupādānassa vatthu na hotveva. Sukhavedanāya assādavasena diṭṭhupādānaṃ bhavatīti sukhasaññitā vedanā diṭṭhupādānassa vatthu, vedanāgatāya pana satiyā anupassitabbā vedanā diṭṭhupādānassa vatthu na hotveva. ‘‘Cittaṃ nicca’’nti diṭṭhigahaṇavasena tassa tassa attano sīlavatavasena parisuddhīti parāmasanaṃ hotīti cittaṃ sīlabbatupādānassa vatthu, cittagatāya pana satiyā anupassitabbaṃ cittaṃ sīlabbatupādānassa vatthu na hotveva. Dhamme nāmarūpaparicchedena yathābhūtaṃ apassantassa dhammesu attābhiniveso hotīti dhammā attavādupādānassa vatthu, dhammagatāya pana satiyā anupassitabbā dhammā attavādupādānassa vatthu na honti eva. Tasmā catūsu satipaṭṭhānesu bhāviyamānesu upādānehi anupādāno bhavatīti vuttanti adhippāyo gahetabbo.

‘‘Yena yogāvacarena satipaṭṭhānā bhāvitā, so yogāvacaro upādānehiyeva anupādāno bhavatī’’ti pucchitabbattā yogādīhipi visaṃyutto bhavatīti dassetuṃ ‘‘yogehi ca visaṃyutto’’tiādi vuttaṃ. Tattha yogehi cāti kāmayogabhavayogadiṭṭhiyogaavijjāyogehi ca. Visaṃyuttoti tadaṅgappahānavikkhambhanappahānasamucchedappahānavasena vigato, vimutto ca bhavatīti attho. Subhasaññito hi rūpakāyo kāmarāgassa vatthu hoti, kāyagatāya pana satiyā anupassitabbo kāyo kāmarāgassa vatthu na hotveva. ‘‘Sukho’’ti vā ‘‘sukhahetū’’ti vā gahaṇīyo bhavo bhavarāgassa vatthu hoti, vedanāgatāya pana satiyā anupassitabbo bhavo bhavarāgassa vatthu na hoti. ‘‘Attā’’ti abhinivisitabbaṃ cittaṃ diṭṭhiyogassa vatthu hoti, cittagatāya pana satiyā anupassitabbaṃ cittaṃ diṭṭhiyogassa vatthu na hoti. Vinibbhogassa dukkarattā, dhammānaṃ dhammamattatāya ca duppaṭivijjhattā avinibbhujitabbā, dhammamattatāya appaṭivijjhitabbā dhammā avijjāyogassa vatthu honti, dhammagatāya pana satiyā anupassitabbā dhammā avijjāyogassa vatthu na honti. Tasmā catusatipaṭṭhānānupassako ‘‘yogehi ca visaṃyutto’’ti vutto. Ayaṃ nayo āsavehi ca anāsavo bhavati, oghehi ca nitthiṇṇo bhavatīti etthāpi yojetabbo.


2.1, 39; mahāva. 1; udā. 1; vibha. 225) vuttattā vedanāya chandarāgaṃ pajahantassa tassa paccaye phassāhāre chandarāgo pahīyati. Cittagatāsatipaṭṭhāne bhāviyamāne anicce ‘‘nicca’’nti vipallāso pahīyati, assa yogāvacarassa viññāṇāhāro pariññaṃ gacchati. Dhammagatāsatipaṭṭhāne bhāviyamāne anattani ‘‘attā’’ti vipallāso pahīyati, assa yogāvacarassa manosañcetanāhāro pariññaṃ gacchatīti visuṃ visuṃ yojetvā ekekasmiṃ pahātabbe vutte tadavasesā pahātabbā vuttā bhavanti pahātabbabhāvena ekalakkhaṇattāti attho gahetabbo.

‘‘Āhārā cassa pariññaṃ gacchantī’’ti vacane āhāresu pavattā kāmarāgadosamohā byantīkatā hontīti attho gahito. Kabaḷīkārāhārañhi ārabbha pavatte kāmarāge vijjamāne kabaḷīkārāhārassa vijānanā nattheva, tasmiṃ kāmarāge pana pahīne parijānanā bhavatīti. Sesāhārajānanampi eseva nayo. Yassa yogāvacarassa satipaṭṭhānā bhāvitā, vipallāsā pahīnā, āhāraparijānanā uppannā, so yogāvacaro upādānehi anupādāno bhavati. Subhasaññite hi kāye kāmupādānaṃ visesena bhavatīti subhasaññito kāyo kāmupādānassa vatthu, kāyagatāya satiyā anusaritabbo asubhasaññito kesādi kāmupādānassa vatthu na hotveva. Sukhavedanāya assādavasena diṭṭhupādānaṃ bhavatīti sukhasaññitā vedanā diṭṭhupādānassa vatthu, vedanāgatāya pana satiyā anupassitabbā vedanā diṭṭhupādānassa vatthu na hotveva. ‘‘Cittaṃ nicca’’nti diṭṭhigahaṇavasena tassa tassa attano sīlavatavasena parisuddhīti parāmasanaṃ hotīti cittaṃ sīlabbatupādānassa vatthu, cittagatāya pana satiyā anupassitabbaṃ cittaṃ sīlabbatupādānassa vatthu na hotveva. Dhamme nāmarūpaparicchedena yathābhūtaṃ apassantassa dhammesu attābhiniveso hotīti dhammā attavādupādānassa vatthu, dhammagatāya pana satiyā anupassitabbā dhammā attavādupādānassa vatthu na honti eva. Tasmā catūsu satipaṭṭhānesu bhāviyamānesu upādānehi anupādāno bhavatīti vuttanti adhippāyo gahetabbo.

‘‘Yena yogāvacarena satipaṭṭhānā bhāvitā, so yogāvacaro upādānehiyeva anupādāno bhavatī’’ti pucchitabbattā yogādīhipi visaṃyutto bhavatīti dassetuṃ ‘‘yogehi ca visaṃyutto’’tiādi vuttaṃ. Tattha yogehi cāti kāmayogabhavayogadiṭṭhiyogaavijjāyogehi ca. Visaṃyuttoti tadaṅgappahānavikkhambhanappahānasamucchedappahānavasena vigato, vimutto ca bhavatīti attho. Subhasaññito hi rūpakāyo kāmarāgassa vatthu hoti, kāyagatāya pana satiyā anupassitabbo kāyo kāmarāgassa vatthu na hotveva. ‘‘Sukho’’ti vā ‘‘sukhahetū’’ti vā gahaṇīyo bhavo bhavarāgassa vatthu hoti, vedanāgatāya pana satiyā anupassitabbo bhavo bhavarāgassa vatthu na hoti. ‘‘Attā’’ti abhinivisitabbaṃ cittaṃ diṭṭhiyogassa vatthu hoti, cittagatāya pana satiyā anupassitabbaṃ cittaṃ diṭṭhiyogassa vatthu na hoti. Vinibbhogassa dukkarattā, dhammānaṃ dhammamattatāya ca duppaṭivijjhattā avinibbhujitabbā, dhammamattatāya appaṭivijjhitabbā dhammā avijjāyogassa vatthu honti, dhammagatāya pana satiyā anupassitabbā dhammā avijjāyogassa vatthu na honti. Tasmā catusatipaṭṭhānānupassako ‘‘yogehi ca visaṃyutto’’ti vutto. Ayaṃ nayo āsavehi ca anāsavo bhavati, oghehi ca nitthiṇṇo bhavatīti etthāpi yojetabbo.


以下是巴利文的完整直译：
2.1. 由于在《大品》第1章、《自说经》第1章和《分别论》第225页中说过,对于断除受的欲贪者,其缘——触食的欲贪也被断除。在修习心念处时,对无常"常"的颠倒见被断除,这位修行者的识食被遍知。在修习法念处时,对无我"我"的颠倒见被断除,这位修行者的意思食被遍知。这样分别结合起来,在说明每一个应断除的时候,其余的应断除的也就被说明了,因为在应断除的性质上是同一特征,应当这样理解其意思。
在"其诸食被遍知"这句话中,应理解为在诸食中生起的欲贪、瞋恚、愚痴被根除了的意思。因为当存在以段食为缘而生起的欲贪时,就没有对段食的了知,但是当那欲贪断除时,就会有遍知。对其他食的了知也是同样的道理。对于已修习念处、断除颠倒见、生起食的遍知的修行者来说,他就不再执取诸取。因为特别是在被认为美好的身体上会生起欲取,所以被认为美好的身体是欲取的对象,但是被身念处所随观的发毛等身体不会成为欲取的对象。由于耽着于乐受而生起见取,所以被认为是乐的受是见取的对象,但是被受念处所随观的受不会成为见取的对象。由于执取"心是常"的见解,以及认为通过某某自己的戒行而得清净,就会生起执著,所以心是戒禁取的对象,但是被心念处所随观的心不会成为戒禁取的对象。对于不如实了知诸法的名色差别的人,会在诸法中生起我的执著,所以诸法是我语取的对象,但是被法念处所随观的诸法不会成为我语取的对象。因此,应当理解其意思是:在修习四念处时,就会不执取诸取。
由于可以问"修习了念处的修行者仅仅是不执取诸取吗",为了说明他也远离诸轭,所以说了"也远离诸轭"等。其中,"也远离诸轭"是指远离欲轭、有轭、见轭、无明轭。"远离"是指以暂时断、镇伏断、正断的方式远离、解脱,这是其意思。因为被认为美好的色身是欲贪的对象,但是被身念处所随观的身体不会成为欲贪的对象。被执取为"乐"或"乐因"的有是有贪的对象,但是被受念处所随观的有不会成为有贪的对象。被执著为"我"的心是见轭的对象,但是被心念处所随观的心不会成为见轭的对象。由于难以分辨,以及诸法仅仅是法性而难以通达,所以不能分辨、不能通达法性的诸法是无明轭的对象,但是被法念处所随观的诸法不会成为无明轭的对象。因此,随观四念处者被说为"也远离诸轭"。这个方法也应当应用于"也无诸漏"和"也度诸暴流"这两句。


Ganthehi ca vippayutto bhavatīti ettha pana subhasaññito rūpakāyo abhijjhākāyaganthassa vatthu, kāyagatāya pana satiyā anupassitabbo rūpakāyo abhijjhākāyaganthassa vatthu na hoti. Dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhūtā vedanā byāpādakāyaganthassa vatthu honti, tena vuttaṃ – ‘‘dukkhāya vedanāya paṭighānusayo anusetī’’ti (ma. ni. 

在"也远离诸结"这一处，被认为美好的色身是贪欲身结的对象，但是被身念处所随观的色身不会成为贪欲身结的对象。苦、苦的变异、苦的形成、苦的本质的受，是瞋恚身结的对象，因此曾说："对于苦的受，潜在的对抗随眠存在。"（中部尼柯耶）
注意：由于原文片段中断，我按照已有文本的语言风格和语境进行了直译。如果需要更完整的上下文，请提供完整的巴利文原文。

1.465). Vedanāgatāya pana satiyā anupassitabbā vedanā byāpādakāyaganthassa vatthu na hoti. ‘‘Cittaṃ nicca’’nti abhinivesavasena sassatassa ‘‘attano sīlena suddhi, vatena suddhī’’ti parāmasanaṃ hoti, tasmā ‘‘nicca’’nti gahitaṃ cittaṃ sīlabbataparāmāsakāyaganthassa vatthu, cittagatāya pana satiyā anupassitabbaṃ cittaṃ sīlabbataparāmāsassa vatthu na hoti. Dhammānaṃ sappaccayanāmarūpasabhāvassa adassanato bhavadiṭṭhivibhavadiṭṭhi hoti, tasmā ‘‘idaṃ sacca’’nti abhinivisitabbā dhammā idaṃsaccābhinivesakāyaganthassa vatthu, dhammagatāya pana satiyā anupassitabbā dhammā idaṃsaccābhinivesakāyaganthassa vatthu na honti, tasmā catusatipaṭṭhānānupassako ‘‘ganthehi ca vippayutto’’ti vutto.

Subhasaññito ca kāyo rāgasallassa vatthu, kāyagatāya pana satiyā anupassitabbo kāyo rāgasallassa vatthu na hoti. Sukhasaññitāya vedanāya doso hoti, tasmā vedanā dosasallassa vatthu, vedanāgatāya pana satiyā anupassitabbā vedanā dosasallassa vatthu na hoti. ‘‘Cittaṃ attā’’ti gahetvā ‘‘attā seyyo’’tiādivasena pavattassa mānasallassa cittaṃ vatthu, cittagatāya pana satiyā anupassitabbaṃ cittaṃ mānasallassa vatthu na hoti. Dhammānaṃ sappaccayanāmarūpasabhāvassa ajānanato dhammā mohasallassa vatthu, dhammagatāya pana satiyā anupassitabbā dhammā mohasallassa vatthu na honti, tasmā catusatipaṭṭhānānupassako ‘‘sallehi ca visallo bhavatī’’ti vutto.

‘‘Āhārā cassa pariññaṃ gacchantī’’ti ācariyena vuttaṃ, ‘‘kiṃ pana āhārāva assa yogāvacarassa pariññaṃ gacchanti, udāhu aññepī’’ti pucchitabbattā viññāṇaṭṭhitiyo ca assa yogāvacarassa pariññaṃ gacchantīti dassetuṃ ‘‘viññāṇaṭṭhitiyo cassa pariññaṃ gacchantī’’ti vuttaṃ. Yena yogāvacarena cattāro satipaṭṭhānā bhāvitā, tassa yogāvacarassa kāyavedanācittadhammāva pariññaṃ gaccheyyuṃ, na viññāṇaṭṭhitiyoti ce vadeyya kāyānupassanādīhi ca kāyavedanācittadhammesu pariññātesu saññāyapi pariññātabbabhāvato. Sā hi vedanācittasaṅkhātena dhammesu pariññātesu avinābhāvato pariññātāvāti.


1.465. 但是被受念处所随观的受不会成为瞋恚身结的对象。由于执著"心是常"而生起"以自己的戒得清净,以苦行得清净"的执取，因此被执取为"常"的心是戒禁取身结的对象,但是被心念处所随观的心不会成为戒禁取的对象。由于不见诸法有因缘的名色自性,就会生起有见和无有见,因此被执著为"这是真实"的诸法是见执身结的对象,但是被法念处所随观的诸法不会成为见执身结的对象,因此随观四念处者被说为"也远离诸结"。
被认为美好的身体是贪欲刺的对象,但是被身念处所随观的身体不会成为贪欲刺的对象。在被认为是乐的受上会生起瞋恚,因此受是瞋恚刺的对象,但是被受念处所随观的受不会成为瞋恚刺的对象。执取"心是我"而生起"我胜"等的慢刺,心是其对象,但是被心念处所随观的心不会成为慢刺的对象。由于不知诸法有因缘的名色自性,诸法是愚痴刺的对象,但是被法念处所随观的诸法不会成为愚痴刺的对象,因此随观四念处者被说为"也远离诸刺"。
导师说"其诸食被遍知",由于可以问"是只有诸食被这位修行者遍知,还是其他的也被遍知",为了说明识住也被这位修行者遍知,所以说"其识住也被遍知"。如果有人说,对于修习了四念处的修行者,只有身、受、心、法被遍知,而识住不被遍知,那么(应回答说)由于通过身随观等在身、受、心、法被遍知时,想也应被遍知。因为它(想)在被称为受、心的诸法被遍知时,由于不可分离性而也被遍知了。


Yena cattāro satipaṭṭhānā bhāvitā, so yogāvacaro upādānehi anupādāno ca, yogehi visaṃyutto ca, khandhehi vippayutto ca, āsavehi anāsavo ca, oghehi nitthiṇṇo ca, sallehi visallo ca bhavatīti vutto, ‘‘kiṃ pana tathāvidhova hoti, udāhu aññathāpī’’ti pucchitabbattā agatimpi na gacchatīti dassento ‘‘agatigamanehi ca na agatiṃ gacchatī’’ti āha. Subhādisaññite rūpakāye apekkhamāno puggalo chandāgatiṃ gacchatīti subhādisaññito rūpakāyo visesato chandāgatiyā vatthu hoti, kāyānupassanāsatipaṭṭhānena pana anupassitabbo assāsapassāsādiko kāyo chandāgatiyā vatthu na hoti, tasmā kāyānupassanāsatipaṭṭhānabhāvanaṃ bhāvento puggalo chandāgatiṃ na gacchati. Sukhavedanassādavasena vedayamāno tadabhāvena byāpādaṃ āgacchatīti sukhavedanā dosāgatiyā vatthu hoti, vedanānupassanāsatipaṭṭhānena pana anupassitabbā vedanā dosāgatiyā vatthu na hoti , tasmā vedanāsatipaṭṭhānabhāvanaṃ bhāvento puggalo dosāgatiṃ na gacchati. Santatighanavasena ‘‘niccaṃ, dhuva’’nti gahitaṃ cittaṃ mohassa vatthu hoti, cittānupassanāsatipaṭṭhānena pana anupassitabbaṃ cittaṃ mohassa vatthu na hoti, tasmā cittānupassanāsatipaṭṭhānabhāvanaṃ bhāvento puggalo dosāgatiṃ na gacchati. Vibhajitvā dhammasabhāvaṃ ajānantassa bhayaṃ jāyatīti vibhajitvā ajāniyasabhāvā dhammā bhayassa vatthu honti, dhammānupassanāsatipaṭṭhānena pana anupassitabbā vibhajitvā jānitabbā dhammā rāgassa vatthu na honti, tasmā dhammānupassanāsatipaṭṭhānabhāvanaṃ bhāvento puggalo bhayāgatiṃ na gacchati. Evaṃ pahātabbabhāvena ekalakkhaṇe akusalepi dhamme nīharitvā idāni nigametuṃ ‘‘evaṃ akusalāpi dhammā ekalakkhaṇattā pahānaṃ abbhatthaṃ gacchantī’’ti puna vuttaṃ.

Bhāvetabbesu dhammesu ekadesesu vutte tadavasesāpi bhāvetabbā dhammā ekalakkhaṇattā nīharitvā vattabbā, pahātabbesupi dhammesu ekadese vutte tadavasesāpi dhammā pahātabbā ekalakkhaṇattā nīharitvā vattabbāti ācariyena vuttā, amhehi ca ñātā, ‘‘aññathāpi yadi vattabbā siyuṃ, tepi vadathā’’ti vattabbabhāvato aññenapi pariyāyena lakkhaṇahārassa udāharaṇāni dassetuṃ ‘‘yattha vā panā’’tiādi vuttaṃ . Tattha yattha yassaṃ rūpekadesadesanāyaṃ rūpindriyaṃ ruppanalakkhaṇaṃ cakkhundriyādijīvitindriyapariyosānaṃ aṭṭhavidhaṃ indriyaṃ rūpekadesaṃ bhagavatā desitaṃ. Tattheva tassaṃ rūpekadesadesanāyaṃ rūpadhātu ruppanalakkhaṇā cakkhudhātādiphoṭṭhabbadhātupariyosānā dasavidhā rūpadhātu ruppanalakkhaṇena ekalakkhaṇattā desitā. Sabbo rūpakkhandho ca desito. Rūpāyatanaṃ ruppanalakkhaṇaṃ cakkhāyatanādiphoṭṭhabbāyatanapariyosānaṃ dasavidhaṃ āyatanaṃ ruppanalakkhaṇena ekalakkhaṇattā bhagavatā desitaṃ.


这位修习了四念处的修行者被说为不执取诸取、远离诸轭、远离诸蕴、无诸漏、度诸暴流、远离诸刺。由于可以问"是否只是如此,还是也有其他方面",为了说明他也不走非道,所以说"他也不走非道之道"。
在被认为美好等的色身上生起欲求的人,会走向欲求的非道,因此被认为美好等的色身特别是欲求非道的对象,但是被身随观念处所随观的入出息等身体不会成为欲求非道的对象,因此修习身随观念处的人不会走向欲求非道。由于耽着乐受,当乐受不存在时就会生起瞋恚,因此乐受是瞋恚非道的对象,但是被受随观念处所随观的受不会成为瞋恚非道的对象,因此修习受念处的人不会走向瞋恚非道。由于相续及密集而被执取为"常、恒"的心是愚痴的对象,但是被心随观念处所随观的心不会成为愚痴的对象,因此修习心随观念处的人不会走向瞋恚非道。对于不能分别了知法的自性者会生起恐惧,因此不能分别了知自性的诸法是恐惧的对象,但是被法随观念处所随观的、应当分别了知的诸法不会成为贪欲的对象,因此修习法随观念处的人不会走向恐惧非道。这样在应断除的性质上为同一特征的不善法被引导出来后,现在为了总结,又说"如是不善法也因为同一特征而趋向断除"。
导师说,在应修习的诸法中说明一部分时,其余的应修习的诸法也因为同一特征而应当被引导出来说明;在应断除的诸法中说明一部分时,其余的应断除的诸法也因为同一特征而应当被引导出来说明。我们已经了知这点,由于可以说"如果还可以用其他方式说明的话,也请说明",为了以其他方式显示相特征的实例,所以说"或者在那里"等。其中,在那个色的一部分的开示中,世尊开示了具有变坏特征的色根,即以眼根等为始、命根为终的八种根是色的一部分。就在那个色的一部分的开示中,具有变坏特征的色界,即以眼界等为始、触界为终的十种色界,因为具有变坏的特征而成为同一特征,也被开示了。所有色蕴也被开示了。具有变坏特征的色处,即以眼处等为始、触处为终的十种处,因为具有变坏的特征而成为同一特征,也被世尊开示了。


Yattha vā pana yassaṃ vedanekadesadesanāyaṃ sukhā vedanā bhagavatā desitā, tattha tassaṃ vedanekadesadesanāyaṃ sukhindriyañca desitaṃ, somanassindriyañca desitaṃ, dukkhasamudayo ariyasaccañca desitaṃ sukhavedanābhāvena ekalakkhaṇattā. Yattha vā pana yassaṃ vedanekadesadesanāyaṃ dukkhā vedanā bhagavatā desitā, tattha tassaṃ vedanekadesadesanāyaṃ dukkhindriyañca desitaṃ domanassindriyañca desitaṃ, dukkhaṃ ariyasaccañca desitaṃ dukkhavedanābhāvena ekalakkhaṇattā. Yattha vā pana yassaṃ vedanekadesadesanāyaṃ adukkhamasukhā vedanā bhagavatā desitā, tattha tassaṃ vedanekadesadesanāyaṃ upekkhindriyañca desitaṃ, sabbo paṭiccasamuppādo ca desitoti yojanā kātabbā.

Yassaṃ desanāyaṃ adukkhamasukhā vedanā desitā, tassaṃ desanāyaṃ upekkhindriyaṃ desitaṃ hotu samānalakkhaṇattā, ‘‘kena paṭiccasamuppādo desito bhaveyyā’’ti vattabbabhāvato ‘‘kena kāraṇenā’’ti pucchitvā kāraṇaṃ dassetuṃ ‘‘adukkhamasukhāyā’’tiādi vuttaṃ. Tattha adukkhamasukhāya vedanāya hi yasmā avijjā anuseti, tasmā avijjā desitā hoti. Avijjāya ca desitāya avijjāmūlako sabbopi paṭiccasamuppādo ‘‘avijjāpaccayā saṅkhārā…pe… dukkhakkhandhassa samudayo hotī’’ti desitova hotīti adhippāyo daṭṭhabbo.

‘‘Avijjāpaccayā saṅkhārā…pe… samudayo hotī’’ti anulomavasena pavatto yo paṭiccasamuppādo desitoti ācariyena vutto, ‘‘yadi tathā pavatto so ca paṭiccasamuppādo desito, evaṃ sati sabbo ca paṭiccasamuppādo desito’’ti na vattabboti codanaṃ manasi katvā ‘‘so cā’’tiādi vuttaṃ. Tattha yo ca anulomavasena pavatto, so ca sarāgasadosasamohasaṃkilesapakkhena hātabbo. Yo ca paṭilomavasena ‘‘avijjāya tveva asesavirāganirodhā saṅkhāranirodho’’tiādiko pavatto, so ca vītarāgavītadosavītamohaariyadhammehi hātabbo. Yo ca anulomapaṭilomavasena pavatto, so ca tadubhayehi hātabbo. Tasmā ‘‘sabbo ca paṭiccasamuppādo desito’’ti vattabbovāti adhippāyo gahetabbo.

‘‘Ye dhammā ekalakkhaṇā, tesaṃ dhammānaṃ ekasmiṃ dhamme vutte avasiṭṭhā dhammā vuttā bhavantītiādinā (netti. 23) ācariyena yā lakkhaṇahārayojanā vuttā, sāva kātabbā, na aññathā kātabbā’’ti pucchitabbabhāvato aññathāpi lakkhaṇahārayojanā kātabbāyevāti dassetuṃ ‘‘evaṃ ye dhammā’’tiādi vuttaṃ. Tattha ye pathavīādayo rūpadhammā, ye phassādayo arūpadhammā sandhāraṇādikiccato saṅghaṭṭanādikiccato ekalakkhaṇā, tesaṃ rūpārūpadhammānaṃ ekasmiṃ dhamme vutte avasiṭṭhā rūpārūpadhammā vuttā bhavanti. Ye pathavīādayo rūpadhammā, ye phassādayo arūpadhammā kakkhaḷādilakkhaṇato phusanādilakkhaṇato ekalakkhaṇā, tesaṃ rūpārūpadhammānaṃ ekasmiṃ dhamme vutte avasiṭṭhā rūpārūpadhammā vuttā bhavanti. Ye dhammā ruppanasāmaññato namanasāmaññato aniccādisāmaññato vā khandhāyatanādisāmaññato vā ekalakkhaṇā, tesaṃ saṅkhatadhammānaṃ ekasmiṃ saṅkhatadhamme vutte avasiṭṭhā dhammā vuttā bhavanti. Ye saṅkhatadhammā bhaṅguppādato saṅkhato cutūpapātato samānanirodhuppādasaṅkhatato vā cutūpapātato ekalakkhaṇā, tesaṃ saṅkhatadhammānaṃ ekasmiṃ saṅkhatadhamme vutte avasiṭṭhā saṅkhatadhammā vuttā bhavantīti atthayojanā kātabbā.


下面是巴利文的完整直译：
在某个受的一部分的开示中，世尊开示了乐受，在那个受的一部分的开示中，也开示了乐根、喜根、苦集圣谛，因为具有乐受的性质而成为同一特征。或者在某个受的一部分的开示中，世尊开示了苦受，在那个受的一部分的开示中，也开示了苦根、忧根、苦圣谛，因为具有苦受的性质而成为同一特征。或者在某个受的一部分的开示中，世尊开示了不苦不乐受，在那个受的一部分的开示中，也开示了舍根和一切缘起，应当这样结合。
在开示不苦不乐受的教说中，由于同一特征而开示了舍根，这是可以的。但由于可以问"为什么说开示了缘起呢"，所以说"由于什么原因"而问，为了显示原因，所以说"对于不苦不乐"等。其中，因为无明随眠于不苦不乐受，所以无明被开示。当无明被开示时，应当理解其意思是：以无明为根本的一切缘起"缘无明有行...乃至...苦蕴的集起"也就被开示了。
导师说以"缘无明有行...乃至...有集起"这样顺序而转的缘起被开示了，考虑到"如果那样转的缘起被开示了，这样的话就不能说一切缘起都被开示了"这样的质难，所以说"那个和"等。其中，顺序而转的应当被了知为具有贪、瞋、痴的染污分。逆序而转的"只由无明的完全离贪灭尽而有行灭"等，应当被了知为离贪、离瞋、离痴的圣法。顺逆而转的应当被了知为两者都具有。因此应当理解其意思是：应当说"一切缘起都被开示了"。
由于可以问"应当按照导师所说的'诸法是同一特征的，在说了其中一法时，其余诸法就被说了'等方式来作相特征的结合，不应当用其他方式来作"，为了显示相特征的结合也应当用其他方式来作，所以说"如是诸法"等。其中，地等色法和触等非色法，由于维持等作用、碰触等作用而具有同一特征，在说了这些色非色法中的一法时，其余色非色法就被说了。地等色法和触等非色法，由于坚硬等特征、触知等特征而具有同一特征，在说了这些色非色法中的一法时，其余色非色法就被说了。诸法由于变坏的共相、倾向的共相、无常等的共相或蕴处等的共相而具有同一特征，在说了这些有为法中的一法时，其余诸法就被说了。诸有为法由于坏灭生起的有为或死生的有为，或由于相同的灭起的有为或死生而具有同一特征，在说了这些有为法中的一法时，其余有为法就被说了，应当这样作义理的结合。


Kiccato ca lakkhaṇato cātiādīsu ca-saddena sahacaraṇasamānahetutādayo saṅgahitāti daṭṭhabbā . Sahacaraṇādīsu ca yaṃ vattabbaṃ, taṃ ‘‘nānattakāyanānattasaññino (dī. ni. 3.341, 357, 359; a. ni. 9.24), nānattasaññānaṃ amanasikārā’’tiādīsu sahacāritāya saññāsahagatā dhammā niddhāritātiādinā vuttameva.

‘‘Ekasmiṃ dhamme sarūpato vutte ekalakkhaṇādito avasiṭṭhadhammānampi vuttabhāvo kena amhehi jānitabbo saddahitabbo’’ti vattabbabhāvato ‘‘tenā’’tiādi vuttaṃ. Tattha tena avasiṭṭhadhammānampi vuttabhāvena ‘‘vuttamhi ekadhamme’’tiādikaṃ yaṃ vacanaṃ āyasmā mahākaccāno āha, tena vacanena tumhehi avasiṭṭhānampi vuttabhāvo jānitabbo saddahitabboti vuttaṃ hoti.

‘‘Ettāvatā ca lakkhaṇahāro paripuṇṇo, añño niyutto natthī’’ti vattabbattā ‘‘niyutto lakkhaṇo hāro’’ti vuttaṃ. Tattha yassaṃ pāḷiyaṃ ekasmiṃ dhamme vutte avasiṭṭhadhammāpi yena lakkhaṇahārena niddhāritā, tassaṃ pāḷiyaṃ so lakkhaṇo hāro niyutto niddhāretvā yojitoti attho daṭṭhabboti.

Iti lakkhaṇahāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

6. Catubyūhahāravibhaṅgavibhāvanā



在"作用和特征"等中，应当理解"和"字包含了俱起、同因等。在俱起等中应当说的内容，已经在"异身异想者，由于不作意异想"等中通过共存的方式确定了具有想的诸法等方式说过了。
由于可以说"在一法以自相被说时，我们应当如何知道和确信由于同一特征等其余诸法也被说了"，所以说"由此"等。其中，由于其余诸法也被说了，所以说具寿大迦旃延说"在说一法时"等这些话，这意味着你们应当由这些话而知道和确信其余的也被说了。
由于可以说"到此为止相特征法已经完整，没有其他的应用"，所以说"相特征法已被应用"。其中，应当理解其意思是：在某个圣典中，当说了一法时，由相特征法而确定了其余诸法，在那个圣典中，那个相特征法被应用、被确定、被结合。
如是在相特征法分别中
随能力所作的解释已结束。
但是智者们应当依据注释书和复注书详细分别深奥的意义而理解。
6.四展转法分别解释

25. Yena yena saṃvaṇṇanāvisesabhūtena lakkhaṇahāravibhaṅgena suttatthehi samānatthā vibhattā, so saṃvaṇṇanāvisesabhūto lakkhaṇahāravibhaṅgo paripuṇṇo, ‘‘katamo catubyūhahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo catubyūho hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu. Katamoti katamo saṃvaṇṇanāviseso catubyūho hāro catubyūhahāravibhaṅgo nāmāti viññeyyo. Tena vuttaṃ – ‘‘tattha katamo catubyūho hāroti catubyūhahāravibhaṅgo’’ti (netti. aṭṭha. 25). ‘‘Iminā catubyūhahārena katamassa neruttādayo gavesitabbā’’ti pucchitabbattā ‘‘byañjanenā’’tiādi vuttaṃ. Tattha byañjanenāti catubyūhahārassa suttassa visesato byañjanavicayabhāvato ‘‘byañjanā’’ti vohāritena iminā catubyūhahārena suttassa neruttañca, suttassa adhippāyo ca, suttassa nidānañca, suttassa pubbāparasandhi ca saṃvaṇṇentehi gavesitabboti attho.

‘‘Catubyūhahārena gavesitabbesu neruttādīsu katamaṃ suttassa gavesitabbaṃ nerutta’’nti pucchitabbattā ‘‘tattha katamaṃ nerutta’’ntiādi vuttaṃ. Tassattho – tattha tesu iminā catubyūhahārena gavesitabbesu neruttādīsu katamaṃ suttassa neruttaṃ nibbacanaṃ nāmāti ce puccheyya? Suttassa yā nirutti niddhāretvā vuttā sabhāvapaññatti gavesitabbā, idaṃ sabhāvaniruttibhūtaṃ nibbacanaṃ neruttaṃ nāmāti. ‘‘Yā nirutti neruttaṃ nāmāti vuttā, kā pana sā niruttī’’ti pucchitabbattā ‘‘padasaṃhitā’’ti vuttaṃ. Padesu saṃhitā yuttā padasaṃhitā. Yathā yathā suttattho vattabbo, tathā tathā yā sabhāvanirutti pavattā, sā pavattā sabhāvaniruttiyeva nirutti nāmāti yojanā. ‘‘Kā pana sā sabhāvaniruttī’’ti pucchitabbattā ca ‘‘yaṃ dhammānaṃ nāmaso ñāṇa’’nti vuttaṃ. Yaṃ yāya kāraṇabhūtāya nāmapaññattiyā dhammānaṃ neyyānaṃ nāmaso pathavīnāmādinā vā phassanāmādinā vā khandhanāmādinā vā vividhena nāmena atthadhammādīsu kusalassa puggalassa ñāṇaṃ pavattati, sā kāraṇabhūtā nāmapaññatti sabhāvanirutti nāmāti attho. Yanti ca liṅgavipallāso, yāyāti attho. ‘‘Liṅgapakatidhammānaṃ nāmaso pavattamānaṃ ñāṇaṃ vivaritvā kathehī’’ti vattabbattā ‘‘yadā hī’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘yadā hi bhikkhūtiādinā ‘dhammānaṃ nāmaso ñāṇa’nti padassa atthaṃ vivaratī’’ti (netti. aṭṭha. 25) vuttaṃ. Tassattho aṭṭhakathāyaṃ vibhajitvā vuttovāti na vicārito.



通过哪个特别的赞颂和相特征法分别，从经典意义中分别出同义内容，哪个特别的赞颂和相特征法分别就是完整的。由于可以问"什么是四展转法"，所以说"在那里什么是四展转"等。在那里，"在那里"是指已经解释的十六种说法等。"什么"是应当了知为什么是特别赞颂的四展转法、四展转法分别的名称。因此说"在那里什么是四展转法，即四展转法分别"。由于可以问"通过这个四展转法应当探求什么的语源等"，所以说"通过语句"等。其中，"通过语句"是因为四展转法的经典特别是语句辨析的缘故，以"语句"来称说，通过这个四展转法应当探求经典的语源、经典的意图、经典的序言、经典的前后连接等，这是其意义。
由于可以问"在通过四展转法应当探求的语源等中，应当探求经典的什么语源"，所以说"在那里什么是语源"等。其意义是：在这些通过四展转法应当探求的语源等中，如果问"经典的什么是语源、词源"？应当探求经典被确定的语源、本性的称说。这被称为语源、词源的本性。由于可以问"什么是这个语源"，所以说"词语联系"。词语联系是在词语中联系、结合。如经典意义应当说明，如是本性语源就被开展，这就是本性语源。由于可以问"什么是本性语源"，所以说"这是诸法名称的智慧"。通过作为原因的名称称说，对于可被引导的诸法，以地名等或触名等或蕴名等各种名称，善巧的人对于义理等的智慧得以开展，这作为原因的名称称说就是本性语源的意思。"什么"和"语言变化"，这是其意义。由于可以说"展开语言、本性、诸法的名称智慧的说明"，所以说"当"等。在注释中说"当比丘等"是展开"诸法名称的智慧"这个词语的意义。其意义在注释中已经分别说明，所以未作详细考察。

26. Neruttaṃ ācariyena vibhattaṃ, amhehi ca ñātaṃ ‘‘katamo sutte gavesitabbo bhagavato adhippāyo’’ti pucchitabbattā ‘‘tattha katamo adhippāyo’’tiādi vuttaṃ. Tassattho pākaṭo. Apica ‘‘dhammo have rakkhatī’’tiādīsu yena puggalena attanā rakkhitena dhammena rakkhitabbabhāvo icchito, so dhammaṃ rakkhissatīti bhagavato adhippāyo. Yo puggalo duggatito muccitukāmo, so dhammaṃ rakkhissatīti bhagavato adhippāyo.

Coro yathā sandhimukhe gahitotiādīsu yo coro ghātanato muccitukāmo, so corakammaṃ na karissatīti bhagavato adhippāyo. Yo puggalo apāyādidukkhato muccitukāmo, so pāpakammaṃ na karissatīti bhagavato adhippāyo.

Sukhakāmānītiādīsu ye puggalā sukhaṃ icchanti, te parahiṃsanato vivajjissantīti bhagavato adhippāyo.

Middhī yadā hoti mahagghaso cātiādīsu ye puggalā punappunaṃ pavattamānajātijarāmaraṇato muccitukāmā, te bhojane mattaññuno bhavissanti, santuṭṭhā bhavissanti, suddhājīvā bhavissanti, pātimokkhasaṃvarasīlasampannā bhavissanti, atandino bhavissanti, vipassakā bhavissanti, sagāravā sappatissā bhavissantīti bhagavato adhippāyo.

Appamādo amatapadantiādīsu ye puggalā maccuno bhāyanti, nibbānamicchanti, te puggalā dānasīlabhāvanākammesu appamattā bhavissantīti bhagavato adhippāyo.

27. Sutte gavesitabbo adhippāyo ācariyena vibhatto, amhehi ca viññāto, ‘‘katamaṃ suttassa gavesitabbaṃ nidāna’’nti pucchitabbattā ‘‘tattha katamaṃ nidāna’’ntiādi vuttaṃ. Tattha nidānanti phalaṃ nīharitvā detīti nidānaṃ. Kiṃ taṃ? Kāraṇaṃ. Dhaniyoti dhanavaḍḍhanakāraṇe niyuttoti dhaniyo. Gopālakoti gāvo issarabhāvena pāleti rakkhatīti gopālako. Upadhīhīti puttagoṇādīhi (su. ni. aṭṭha. 

语源已被导师分别，我们也已经了知。由于可以问"应当在经中探求世尊的什么意图"，所以说"在那里什么是意图"等。其意义明显。
而且在"法实在保护"等中，对于那些想要被自己所护持的法所保护的人，世尊的意图是他将护持法。对于那些想要从恶趣解脱的人，世尊的意图是他将护持法。
在"如同盗贼在入口被抓"等中，对于那些想要从杀害中解脱的盗贼，世尊的意图是他将不作盗贼行为。对于那些想要从堕落等苦中解脱的人，世尊的意图是他将不作恶业。
在"欲求快乐"等中，对于那些希望快乐的人，世尊的意图是他们将远离伤害他人。
在"昏沉又贪食"等中，对于那些想要从一再生起的生老死中解脱的人，世尊的意图是他们将成为饮食知量者，将成为知足者，将成为清净活命者，将成为具足别解脱律仪戒者，将成为精进者，将成为观察者，将成为恭敬随顺者。
在"不放逸是不死道"等中，对于那些害怕死亡、希求涅槃的人，世尊的意图是这些人将在布施、持戒、修习等行为中不放逸。
27. 经中应当探求的意图已被导师分别，我们也已了知。由于可以问"应当探求经典的什么序言"，所以说"在那里什么是序言"等。其中，"序言"是因为引出果而给予，所以称为序言。是什么？是原因。"牧牛者提尼亚"是因为从事增长财富的原因而称为提尼亚。"牧人"是因为以主人的身份保护、守护牛而称为牧人。"依止"是儿子、牛等。

1.33). Narassāti puttimantassa vā gopālakassa vā narassāti ca padaṭṭhānavasena vā yebhuyyavasena vā gāthāyaṃ āgatavasena vā vuttaṃ, nāriyāpi upadhīhi nandanā atthevāti daṭṭhabbā.

Iminā vatthunāti upadhisaṅkhātena imināva puttagavādinā vatthunā. Vasati pavattati nandanā ettha puttagoṇādiketi vatthu. Nandanaṃ nīharitvā deti puttagoṇādikanti nidānanti atthaṃ gahetvā dhaniyo ‘‘upadhīhi narassa nandanā’’ti āha. Bhagavā pana ‘‘vasati pavattati socanā ettha puttagoṇādikehi vatthu, socanaṃ nīharitvā deti puttagoṇādikanti nidāna’’nti atthaṃ gahetvā ‘‘upadhīhi narassa socanā’’ti āha. Pariggahīyateti pariggahaṃ. Kiṃ taṃ? Puttagoṇādikaṃ, taṃ pariggahaṃ ‘‘upadhī’’ti āha, na kilesūpadhikāyakhandhūpadhinti.

Upadhīsūti khandhasaṅkhātesu kāyesu. Kāyaṃ ‘‘upadhī’’ti āha, na puttagavādikaṃ, na pariggahaṃ.

Bāhiresuvatthūsūti maṇikuṇḍalaputtadārādīsu vatthūsu.

Kāmasukhanti kāmanīyesu assādasukhavasena pavattā taṇhā. Bāhiravatthukāya taṇhāyāti kāmanīyesu bāhiravatthūsu assādasukhavasena pavattāya taṇhāya.

Ajjhattikavatthukāyāti rūpakāyasaṅkhāte ajjhattikavatthumhi abhinandanavasena pavattāya.

Puna ajjhattikavatthukāyāti pañcakkhandhasaṅkhāte ajjhattikavatthumhi sinehavasena pavattāya.

Gavesitabbaṃ nidānaṃ vibhattaṃ, amhehi ca ñātaṃ, ‘‘katamo gavesitabbo pubbāparasandhī’’ti pucchitabbattā tattha katamo pubbāparasandhī’’tiādi vuttaṃ. Tattha tatthāti tesu neruttādhippāyanidānapubbāparasandhīsu. Yathāti yena andhakārādinā sabhāvena ‘‘kāmandhā…pe… mātara’’nti yaṃ kāmataṇhaṃ bhagavā āha, ayaṃ kāmataṇhā tathā tena andhakārādinā sabhāvena ‘‘kāmandhā…pe… mātara’’nti gāthā vuttāti yojanā.

Gāthāttho pana – kāmetīti kāmo, kāmataṇhā, kāmena atthassa ajānanatāya dhammassa, apassanatāya ca andhāti kāmandhā. Kāmataṇhāsaṅkhātena jālena atthadhammānaṃ ajānanāpassanena sañchannā paliguṇṭhitāti jālasañchannā. Taṇhāsaṅkhātena chadanena tesaṃyeva atthadhammānaṃ ajānanāpassanena chāditā pihitāti taṇhāchadanachāditā. Atthadhammesu pamattasaṅkhātena pamādena bandhanena baddhā bandhitabbā puggalā jarāmaraṇaṃ anventi, kumināmukhe pavattā macchā maraṇaṃ anventi iva ca, khīrapako vaccho mātaraṃ anveti iva ca, tathā jarāmaraṇaṃ anventīti gahetabbo.

‘‘Kāmandhā…pe… mātara’nti yāya desanāya, gāthāya vā kāmataṇhā vuttā, sā desanā, gāthā vā katamena desanābhūtena aparena yujjatī’’ti pucchitabbattā tathā pucchitvā imāya desanāya, gāthāya vā yujjatīti dassetuṃ ‘‘sā katamenā’’tiādi vuttaṃ. Tattha sāti ‘‘kāmandhā…pe… anventī’’ti desanā, gāthā vā. Pubbāparenāti tato desanāto pubbena desanāvacanena, gāthāvacanena vā aparena desanāvacanena, gāthāvacanena vā. Yujjati yujjanaṃ eti sametīti pucchati.

Yathāti yena andhakaraṇādinā. ‘‘Ratto…pe… nara’’nti yaṃ gāthāvacanaṃ bhagavā āha, tena gāthāvacanena tathā andhakaraṇādinā yujjatīti yojanā. Gāthāttho pana – ratto rañjanto puggalo atthaṃ attahitapayojanaṃ parahitapayojanaṃ na jānāti. Ratto rañjanto dhammaṃ yathāvuttassa atthassa hetuṃ paññācakkhunā na passati. Rāgo yaṃ naraṃ yadā sahate, tadā tassa narassa andhaṃ andhakāraṃ tamaṃ aññāṇaṃ hotīti gahetabbo.


27. (续)
"对人"是对于有子的或牧人的男人,或者是根据词基或大多数情况或偈颂中出现的方式而说的,应当理解对女人来说依止也有喜悦。
"以这个事物"是以这被称为依止的儿子牛等事物。事物是喜悦在其中生起、转起的儿子牛等。依止引出给予喜悦,因此是序言,取这个意思,提尼亚说"人依止而有喜悦"。但世尊取"忧愁在儿子牛等中生起、转起,事物引出给予忧愁,因此是序言"的意思,说"人依止而有忧愁"。被执取为执取,是什么?儿子牛等,说那执取是"依止",不是烦恼依止和身蕴依止。
"在诸依止中"是在被称为蕴的诸身中。说身是"依止",不是儿子牛等,不是执取。
"在外在诸事物中"是在珠宝耳环儿子妻子等事物中。
"欲乐"是在可爱的事物中以快乐方式转起的贪爱。"外在事物的贪爱"是在可爱的外在事物中以快乐方式转起的贪爱。
"内在事物的"是在被称为色身的内在事物中以欢喜方式转起的。
再次"内在事物的"是在被称为五蕴的内在事物中以爱著方式转起的。
应当探求的序言已被分别,我们也已了知。由于可以问"应当探求什么前后连贯",所以说"在那里什么是前后连贯"等。其中,"在那里"是指在那些语源、意图、序言、前后连贯中。"如"是以那种黑暗等自性,世尊说"欲贪...乃至...母亲"的那个欲爱,这个欲爱以那种黑暗等自性而说"欲贪...乃至...母亲"偈颂,这是结合。
偈颂的意思是:欲求为欲,即欲爱,因欲而不知义、不见法,故为欲盲。被称为欲爱的网覆盖,由于不知不见义法而被缠裹、包围,称为网覆。被称为贪爱的遮蔽所遮蔽,由于不知不见那些义法而被掩盖、遮蔽,称为贪爱遮蔽所遮蔽。应当理解为:在义法中被称为放逸的不放逸所束缚的诸人追随老死,如入网口的鱼追随死亡,如饮乳的小牛追随母亲,如是追随老死。
由于可以问"'欲贪...乃至...母亲'这个说法或偈颂中说欲爱,那个说法或偈颂与哪个其他说法相应",所以这样问了之后,为了显示与这个说法或偈颂相应,说"它与什么"等。其中,"它"是"欲贪...乃至...追随"的说法或偈颂。"前后"是与那个说法之前的说法文或偈颂文,或之后的说法文或偈颂文。问是否相应、结合、一致。
"如"是以那


Itīti evaṃ. Andhatāya andhakaraṇatāya sañchannatāya sañchannakaraṇatāya. Sāyeva taṇhāti ‘‘kāmandhā…pe… mātara’’nti gāthāvacanena yā kāmataṇhā vuttā, sāyeva kāmataṇhā. Abhilapitāti ‘‘ratto…pe… nara’’nti aparena gāthāvacanena bhagavatā vohāritā voharaṇena ñāpitā, abhilapitassa atthassa samānatā pubbadesanā aparadesanāya yujjatīti vuttaṃ hoti.

‘‘Dvīsu gāthāsu katamehi padehi sāyeva taṇhā abhilapitā’’ti pucchitabbattā imehi abhilapitāti niyametvā dassetuṃ ‘‘yañcāhā’’tiādi vuttaṃ. Tattha paṭhamagāthāyaṃ ‘‘kāmandhā…pe… chāditā’’ti yañca padaṃ āha, dutiyagāthāyañca ‘‘ratto…pe… na passatī’’ti yañca padaṃ āha. Pariyuṭṭhānehi pariyuṭṭhānadīpakehi imehi ‘‘kāmandhā…pe… passatī’’ti padehi sāyeva paṭhamagāthāya vuttā kāmataṇhā ca bhagavatā abhilapitā.

‘‘Yaṃ andhakāraṃ vuttaṃ, katamaṃ taṃ? Yā taṇhā ponobhavikā vuttā, katamā sā’’ti pucchitabbattā ‘‘yaṃ andhakāra’’ntiādi vuttaṃ. Tattha andhakāraṃ yaṃ aññāṇaṃ vuttaṃ, ayaṃ dukkhasamudayo bhave. Yā ca taṇhā ponobhavikā vuttā, ayañca dukkhasamudayo bhaveti yojanā.

‘‘Kāmā’’ti yañca padaṃ bhagavā āha, tena padena ime kilesakāmā vuttā. ‘‘Jālasañchannā’’ti yañca padaṃ bhagavā āha, tena padena tesaṃyeva kilesakāmānaṃ payogena samudācārena pariyuṭṭhānaṃ bhagavā dasseti. Tasmāti yasmā yasmiṃ santāne taṇhā uppannā, taṃ santānaṃ saṃsārato nissarituṃ adatvā rūpārammaṇādīhi palobhayamānā hutvā cittaṃ kilesehi pariyādāya tiṭṭhati, tasmā taṇhāya cittaṃ pariyādāya santāne tiṭṭhamānattā. Kilesavasenāti vītikkamakilesavasena. Pariyuṭṭhānavasenāti vītikkamanaṃ appatvā uppajjamānavasena. Yeti vuttappakārataṇhāsahitapuggalasadisā. Teti te taṇhābandhanabaddhā ca edisakā ca puggalā. Jarāmaraṇaṃ anventi jarāmaraṇaṃ atikkamituṃ na sakkuṇanti. Ayanti jarāmaraṇānuppavatti ‘‘jarāmaraṇamanventī’’ti iminā vacanena bhagavatā dassitāti yojanā.

‘‘Kāmandhā’’tiādigāthāya ceva ‘‘ratto’’tiādigāthāya ca pubbāparasandhi ācariyena vibhatto , amhehi ca ñāto, ‘‘kathaṃ ‘yassa papañcā ṭhitī cā’tiādigāthāsu pubbāparasandhi amhehi viññātabbo’’ti vattabbattā yassa papañcā’’tiādi vuttaṃ. Tassā gāthāya – yassa munino papañcā taṇhāmānadiṭṭhī ca natthi, taṇhāmānadiṭṭhīhi abhisaṅkhatā saṅkhārā ca natthi, ṭhitī anusayā taṇhā ca natthi, sandānasadisaṃ taṇhāpariyuṭṭhānaṃ natthi, palighasadiso moho ca natthi, so muni papañcādikaṃ sabbaṃ vītivatto atikkantoti vuccati. Nittaṇhaṃ nimānaṃ nidiṭṭhiṃ nisandānaṃ nipalighaṃ loke carantaṃ taṃ muniṃ sadevako taṇhāsahito loko na vijānātīti attho.


这样以黑暗性、令黑暗性、覆盖性、令覆盖性。那个贪爱即是在"欲贪...乃至...母亲"偈颂中所说的欲爱,正是那个欲爱。"被表述"是被世尊以"贪著...乃至...人"的后一偈颂所说明、以说明而使人了知,意思是被表述的意义相同,前说法与后说法相应。
由于可以问"在两个偈颂中以哪些词语表述同一个贪爱",为了确定并显示以这些词语表述,所以说"所说的"等。其中,在第一偈颂中说"欲贪...乃至...遮蔽"这个词,在第二偈颂中说"贪著...乃至...不见"这个词。以这些显示缠缚的"欲贪...乃至...不见"等词,世尊表述了在第一偈颂中所说的同一个欲爱。
由于可以问"所说的是什么黑暗?所说的是什么后有的贪爱?",所以说"什么黑暗"等。其中,所说的黑暗是无知,这是苦集。所说的后有贪爱,这也是苦集,这是结合。
世尊说"欲"这个词,以这个词说这些烦恼欲。世尊说"网覆"这个词,以这个词显示那些烦恼欲的行使、现行的缠缚。因此,因为在哪个相续中生起贪爱,不让那个相续从轮回出离,成为以色所缘等诱惑,以烦恼占据心而住立,所以因为贪爱占据心而住立在相续中。"以烦恼"是以违犯烦恼。"以缠缚"是未到违犯而生起。"那些"是如所说的具有贪爱的诸人。"他们"是那些被贪爱束缚和如是的诸人。追随老死,不能超越老死。世尊以"追随老死"这个说法显示这个老死的生起,这是结合。
"欲贪"等偈颂和"贪著"等偈颂的前后连贯已被导师分别,我们也已了知。由于可以说"我们应当如何了知'谁的戏论和住立'等偈颂的前后连贯",所以说"谁的戏论"等。那个偈颂的意思是:对于哪位牟尼没有戏论即贪爱、我慢、见,没有由贪爱、我慢、见所造作的诸行,没有住立即潜在的贪爱,没有如系缚的贪爱缠缚,没有如门闩的愚痴,那位牟尼被说为已超越一切戏论等。天人世界具有贪爱的世间不了知那位在世间中行走的无贪爱、无我慢、无见、无系缚、无门闩的牟尼。


Gāthāyaṃ papañcādayo bhagavatā vuttā, ‘‘katame te’’ti pucchitabbattā ‘‘papañcā nāmā’’tiādi vuttaṃ. Attano ādhārapuggalaṃ saṃsāre ciraṃ papañcantāpentī taṇhāmānadiṭṭhiyo ca, tāhi taṇhāmānadiṭṭhīhi sahajātavasena vā upatthambhanavasena vā abhisaṅkhatā saṅkhārā ca papañcā nāma. Santāne appahīnaṭṭhena anusayā taṇhā sattānaṃ tiṭṭhanahetuttā ṭhitī nāma. Pavattamānāya taṇhāya yaṃ pariyuṭṭhānañca chattiṃsataṇhāya jāliniyā yāni vicaritāni ca vuttāni, idaṃ sabbaṃ attano ādhāraṃ puggalaṃ bandhanaṭṭhena sandānasadisattā sandānaṃ nāma. Moho attano ādhārassa puggalassa nibbānanagarappavesanassa paṭisedhakattā palighasadisattā paligho nāma. ‘‘Yassa papañcādayo natthi, so kiṃ vītivatto’’ti pucchitabbattā ‘‘ye cā’’tiādi vuttaṃ. Ye vuttappakārā papañcā saṅkhārā, yā ca vuttappakārā ṭhiti, yaṃ vuttappakāraṃ sandānañca, yaṃ vuttappakāraṃ palighañca natthīti vuttā, sabbaṃ etaṃ papañcādikaṃ yo muni samatikkanto, ayaṃ muni ‘‘nittaṇho’’ti vuccatīti daṭṭhabbo.



偈颂中世尊说了戏论等,由于可以问"它们是什么",所以说"名为戏论"等。使自己的所依之人在轮回中长久延滞的贪爱、我慢、见,以及被那些贪爱、我慢、见以俱生方式或支持方式所造作的诸行,称为戏论。以未断除而住于相续中的意义为潜在贪爱,因为是众生住立的原因而称为住立。已说转起的贪爱的缠缚和三十六种网状贪爱的种种游行,这一切因为如同束缚而约束自己所依的人,所以称为系缚。愚痴因为阻碍自己所依的人进入涅槃之城,所以如同门闩而称为门闩。由于可以问"谁没有戏论等,他超越了什么",所以说"以及那些"等。应当理解为:所说那些戏论行,所说那种住立,所说那种系缚,所说那种门闩都不存在,哪位牟尼超越了这一切戏论等,这位牟尼被称为"无贪爱者"。

28. ‘‘Yassa papañcātiādigāthāyaṃ ye papañcādayo vuttā, tesu taṇhāmānadiṭṭhihetukā saṅkhārā kadā katividhaṃ phalaṃ denti, taṃsaṅkhārasampayuttā taṇhā kadā katividhaṃ phalaṃ detī’’ti pucchitabbattā ‘‘tattha pariyuṭṭhānasaṅkhārā’’tiādi vuttaṃ. Tattha tatthāti tesu papañcasaṅkhārādīsu. Pariyuṭṭhānasaṅkhārāti vītikkamavasena pavattā pariyuṭṭhānā akusalasaṅkhārā cetanā. Diṭṭhadhammavedanīyādīti diṭṭhe passitabbe dhamme attabhāve vedanīyaṃ phalaṃ detīti diṭṭhadhammavedanīyā, diṭṭhe dhamme phalaṃ vedetīti vā diṭṭhadhammavedanīyā. Kā sā? Apadussanīyādīsu atidussanādivasena pavattā paṭhamajavanacetanā. Upapajje phalaṃ vedetīti upapajjavedanīyā, sattamajavanacetanā. Aparāpariyāye attabhāve phalaṃ vedetīti aparāpariyāyavedanīyā, majjhe pavattā pañca javanacetanā. Tiphaladānavasena tividhā saṅkhārā. Evaṃ imāya tividhāya saṅkhāracetanāya sampayuttā tividhā taṇhā tividhaṃ phalaṃ diṭṭhe vā dhamme attabhāve , upapajje vā anantarabhave, apare vā pariyāye bhave deti nibbattetīti evaṃ phalanibbattakasaṅkhāraṃ vā taṃsampayuttaṃ taṇhaṃ vā bhagavā āha.

‘‘Yāya desanāya, gāthāya vā phalanibbattakaṃ saṅkhāraṃ āha, sā desanā, gāthā vā katamena desanābhūtena vā aparena yujjatī’’ti pucchitabbattā ‘‘yaṃ lobhapakataṃ kammaṃ karotī’’tiādi vuttaṃ. Yā ‘‘yassa…pe… loko’’ti desanā ca yā ‘‘yaṃ lobhapakataṃ kammaṃ…pe… apare vā pariyāye’’ti desanā ca vuttā, bhagavato idaṃ desanādvayaṃ aññamaññaṃ pubbāparena pubbaṃ aparena aparaṃ pubbena yujjati yujjanaṃ eti sameti, yathā gaṅgodakaṃ yamunodakena, yamunodakampi gaṅgodakena saṃsandati sameti. ‘‘Yassa…pe… loko’’ti desanā ‘‘yaṃ lobhapakataṃ…pe… pariyāye’’ti desanāya saṃsandati sameti, ‘‘yaṃ lobhapakataṃ…pe… pariyāye’’ti desanāpi ‘‘yassa…pe… loko’’ti desanāya saṃsandati sametīti attho gahetabbo. ‘‘Kathaṃ yujjatī’’ti pucchitabbattā ‘‘tattha pariyuṭṭhāna’’ntiādi vuttaṃ, diṭṭhadhammavedanīyādiphalattayanibbattakaṭṭhena yujjatīti vuttaṃ hoti.

Yaṃ yaṃ suttaṃ bhagavatā desitaṃ pubbāparena yujjati, taṃ taṃ suttampi nīharitvā pubbāparasaṃsandanaṃ dassetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Saṃsandanākāro vuttanayānusārena gahetabbo. Tatthāti tesu pariyuṭṭhānasaṅkhārataṇhāvicaritesu. Pariyuṭṭhānanti rūpārammaṇādīni ayonisomanasikārena ārabbha sattasantāne pavattaṃ taṇhācaritaṃ. Paṭisaṅkhānabalenāti asubhāniccādidassanabalena tadaṅgappahānavasena pahātabbaṃ. Saṅkhārāti dassanapahātabbā saṅkhārā. Dassanabalenāti dassanasaṅkhātapaṭhamamaggañāṇabalena pahātabbā. Chattiṃsa taṇhāvicaritānīti dassanena pahātabbataṇhāvicaritehi avasesāni chattiṃsa taṇhāvicaritāni. Niggatā taṇhā yassa so nittaṇho, nittaṇhassa bhāvo nittaṇhatā, kā sā? Saupādisesā nibbānadhātu.

Papañcasaṅkhārābhinandanattayaṃ yadipi atthato ekaṃ samānaṃ, desanāya pana padakkharādīhi viseso atthīti dassetuṃ ‘‘apicā’’tiādi vuttaṃ.


28. 由于可以问"'谁的戏论'等偈颂中所说的那些戏论等,其中由贪爱、我慢、见为因的诸行何时给予几种果报,与那些行相应的贪爱何时给予几种果报",所以说"其中缠缚诸行"等。其中,"其中"是在那些戏论行等中。"缠缚诸行"是以违犯方式转起的缠缚,即不善行的思。"现法受等"是在现见的法中,在此生中受果报,称为现法受,或者在现见的法中感受果报,称为现法受。是什么?在不应嗔恚等中以过度嗔恚等方式转起的第一速行思。在来生感受果报,称为次生受,即第七速行思。在其他生中感受果报,称为后后受,即中间转起的五个速行思。以给予三种果报的方式成为三种行。如是与这三种行思相应的三种贪爱给予三种果报,或在现法即此生中,或在次生即下一生中,或在其他生中产生果报,如是世尊说产生果报的行或与之相应的贪爱。
由于可以问"以哪个说法或偈颂说产生果报的行,那个说法或偈颂与哪个其他说法相应",所以说"作贪所造的业"等。说"谁...乃至...世间"的说法和"作贪所造的业...乃至...其他生"的说法,世尊的这两个说法互相以前后、以前对后、以后对前而相应、结合、一致,如恒河水与阎牟那河水、阎牟那河水与恒河水相混合、一致。应当理解其意思是:"谁...乃至...世间"的说法与"作贪所造...乃至...其他生"的说法相混合、一致,"作贪所造...乃至...其他生"的说法也与"谁...乃至...世间"的说法相混合、一致。由于可以问"如何相应",所以说"其中缠缚"等,意思是以产生现法受等三果的意义而相应。
为了显示世尊所说的每一经典以前后相应,抽出那些经典显示前后混合,所以说"如说"等。混合的方式应当依照所说的方法理解。"其中"是在那些缠缚行和贪爱行中。"缠缚"是以不如理作意缘取色所缘等而在有情相续中转起的贪爱行。"以思惟力"是以不净无常等观察的力量,以彼分断除的方式应当断除。"诸行"是以见应断除的诸行。"以见力"是以称为见的初道智的力量应当断除。"三十六种贪爱行"是除了以见应断除的贪爱行之外的其余三十六种贪爱行。离去贪爱者称为无贪,无贪的状态为无贪性,是什么?是有余依涅槃界。
虽然戏论、行、三种欢喜在意义上是相同的一个,但在说法上以词字等有差别,为了显示这一点,所以说"而且"等。


‘‘Yoyaṃ pubbāparasandhi ācariyena vibhatto, soyaṃ katividho’’ti pucchitabbattā ‘‘so cāyaṃ pubbāparo sandhī’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana vuttaṃ – ‘‘na kevalaṃ suttantarasaṃsandanameva pubbāparasandhi, atha kho aññopi atthīti dassetuṃ ‘so cāya’ntiādi vutta’’nti (netti. aṭṭha. 28). Tattha atthasandhīti kiriyākārakādivasena atthassa atthena sandhi. Padasandhīti nāmapadādikassa nāmapadādikantarena sandhi. Desanāsandhīti vuttappakārassa desanantarassa vuttappakārena desanantarena sandhi. Niddesasandhīti niddesantarassa niddesantarena sandhi.

Sandhi ca nāma atthādayo muñcitvā añño sabhāvadhammo nāma natthi, atthādīnañca chaatthapadādīsu avarodhanato ‘‘atthasandhi chappadānī’’tiādi vuttaṃ.

Atthasandhibyañjanasandhayo ācariyena vibhattā, amhehi ca ñātā, ‘‘katamā desanāsandhī’’ti pucchitabbattā ‘‘desanāsandhi na ca pathavi’’ntiādi vuttaṃ. Tattha na ca pathaviṃ nissāya jhāyati jhāyī jhāyati cāti ettha jhāyī jhānasamaṅgī puggalo pathaviṃ nissāya ālambitvā na ca jhāyati, sabbasaṅkhāranissaṭaṃ pana nibbānaṃ nissāya ālambitvā phalasamāpattiṃ jhāyati samāpajjati evāti attho daṭṭhabbo. Na ca āpantiādīsupi esa nayo yojetabbo. Phalasamāpattisamaṅgī puggalo hi pathavīādayo muñcitvā nibbānameva ārabbha phalasamāpattiṃ samāpajjatīti. Ettha ca pathavīādīhi mahābhūtehi kāmabhavarūpabhavā gahitā rūpapaṭibaddhavuttitāya. Ākāsānañcāyatanādīhipi arūpabhavo gahito, bhavattayaṃ vajjetvā ca jhāyatīti adhippāyo. Yadi pathavīādayo nissāya na jhāyī jhāyati ca, evaṃ sati idhalokasaṅkhātaṃ sattasantānaṃ vā paralokasaṅkhātaṃ sattasantānaṃ vā anindriyasantānaṃ vā nissāya jhāyī jhāyatīti āsaṅkanīyattā taṃ pariharanto ‘‘na ca imaṃ loka’’ntiādimāha. Tattha imaṃ lokanti idhalokasaṅkhāto diṭṭho attabhāvo sattasantāno vutto, tasmiṃ nissāya na jhāyati jhāyī jhāyati ca. Paralokanti idhalokato añño bhavantarasaṅkhāto sattasantāno vutto, tasmiṃ nissāya na ca jhāyati jhāyī jhāyati ca.

Yamidaṃ ubhayantiādīsu idaṃ ubhayaṃ idhalokaparalokadvayaṃ antarena vajjetvā yaṃ rūpāyatanaṃ diṭṭhaṃ, taṃ rūpāyatanampi. Yaṃ saddāyatanaṃ sutaṃ, taṃ saddāyatanampi. Yaṃ gandhāyatanarasāyatanaphoṭṭhabbāyatanaṃ mutaṃ, taṃ gandhāyatanarasāyatanaphoṭṭhabbāyatanampi. Yaṃ āpodhātu ākāsadhātu lakkhaṇarūpaṃ ojāsaṅkhātaṃ dhammāyatanekadesarūpaṃ viññātaṃ, taṃ āpodhātādikaṃ dhammāyatanekadesarūpampi. Yaṃ vatthu pariyesitaṃ vā apariyesitaṃ vā santike pattaṃ, taṃ vatthumpi. Yaṃ vatthu pattaṃ vā appattaṃ vā pariyesitaṃ pariyesanārahaṃ sundaraṃ, taṃ vatthumpi. Yaṃ vatthu vitakkitaṃ vitakkanavasena ālambitabbaṃ, taṃ vatthumpi. Yaṃ vatthu vicāritaṃ anumajjanavasena ālambitabbaṃ, taṃ vatthumpi. Yaṃ vatthu manasā citteneva anucintitaṃ anucintanavasena ālambitabbaṃ, taṃ vatthumpi nissāya na jhāyati jhāyī jhāyati cāti yojanā kātabbā.


由于可以问"导师所分别的这种前后连贯是几种",所以说"这个前后连贯"等。在注释中说:"不仅仅是经典之间的混合才是前后连贯,而且还有其他的,为了显示这一点,所以说'这个'等"。其中,"义连贯"是以作用、作者等方式义与义的连贯。"词连贯"是名词等与其他名词等的连贯。"说法连贯"是如所说方式的说法与如所说方式的其他说法的连贯。"说明连贯"是说明与其他说明的连贯。
连贯这个名称除了义等之外没有其他自性法,因为义等被限定在六种义词等中,所以说"义连贯六种给予"等。
义连贯和语连贯已被导师分别,我们也已了知。由于可以问"什么是说法连贯",所以说"说法连贯不依地"等。其中,"禅修者不依地而修禅,也修禅",这里应当理解其意思是:具足禅那的人不依止、缘取地而修禅,而是依止、缘取出离一切行的涅槃而修禅,即入于果定。在不依水等中也应当运用这个方法。因为具足果定的人舍弃地等,只缘取涅槃而入于果定。这里以地等大种取得欲有、色有,因为以色为系缚而转起。以空无边处等也取得无色有,意思是舍离三有而修禅。如果禅修者不依地等而修禅,那么这样的话,可能会怀疑是否依止称为此世的有情相续或称为他世的有情相续或非根相续而修禅,为了避免这种怀疑,所以说"不依此世间"等。其中,"此世间"说的是称为此世所见的此生有情相续,禅修者不依止它而修禅,也修禅。"他世"说的是称为从此世到其他有的其他有情相续,禅修者不依止它而修禅,也修禅。
在"这两者"等中,应当作如下结合:这两者即此世他世二者之间应当舍离,所见的那个色处,也不依止那个色处;所闻的那个声处,也不依止那个声处;所嗅尝触的那个香处味处触处,也不依止那个香处味处触处;所知的那个水界空界特相色以及称为食素的法处所摄色,也不依止那个水界等法处所摄色;已寻求或未寻求而近得的那个事物,也不依止那个事物;已得或未得而应当寻求的美好事物,也不依止那个事物;以寻的方式应当缘取的所寻思事物,也不依止那个事物;以伺的方式应当缘取的所伺察事物,也不依止那个事物;以意即心的方式应当缘取的所思惟事物,也不依止那个事物而禅修者修禅,也修禅。


Ettha diṭṭhādikaṃ bahiddhārūpameva gahetabbaṃ anindriyabaddharūpassa adhippetattā. Tenāha aṭṭhakathācariyo – ‘‘tadubhayavinimutto anindriyabaddho rūpasantāno’’ti (netti. aṭṭha. 28). ‘‘Yadi jhāyī puggalo yathāvutte pathavīādayo nissāya na jhāyati jhāyī jhāyati ca, evaṃ sati ayaṃ jhāyī puggalo idaṃ nāma nissāya jhāyatīti loke kenaci ñāyati kiṃ, udāhu na ñāyatī’’ti pucchitabbattā na ñāyatīti dassetuṃ ‘‘ayaṃ sadevake loke’’tiādimāha. Tattha phalasamāpattijhānena jhāyanto ayaṃ khīṇāsavapuggalo sadevake loke…pe… sadevamanussāya pajāya yattha katthacipi anissitena cittena jhāyatīti sadevake loke…pe… sadevamanussāya pajāya kenaci na ñāyatīti attho gahetabbo. Tena vuttaṃ –

‘‘Namo te purisājañña, namo te purisuttama;

Yassa te nābhijānāma, kiṃ tvaṃ nissāya jhāyasī’’ti. (saṃ. ni. 3.79; netti. 104);

‘‘Kenaci aviññāyabhāvo kena suttena vibhāvetabbo’’ti pucchitabbattā iminā godhikasuttena (saṃ. ni. 1.159) vibhāvetabboti dassetuṃ ‘‘yathā māro pāpimā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘idāni khīṇāsavacittassa katthacipi anissitabhāvaṃ godhikasuttena (saṃ. ni. 1.159) vakkalisuttena (saṃ. ni. 

这里应当只取所见等外在色,因为意指不结生根的色。因此注释师说:"超离那两者的不结生根的色相续"。由于可以问"如果禅修者不依止如上所说的地等而修禅,也修禅,那么这样的话,这个禅修者依止什么而修禅,在世

3.87) ca vibhāvetuṃ ‘yathā māro’tiādi vutta’’nti (netti. aṭṭha. 28) vuttaṃ. Tattha dānādipuññakārake, puññe vā māreti nivāretīti māro, attahitaparahite māretīti vā māro. Pāpacittuppādavantatāya pāpimā. Pubbattabhāve godhassa ghātakattā ‘‘godhiko’’ti laddhanāmassa parinibbāyantassa kulaputtassa parinibbānato uddhaṃ paṭisandhādi viññāṇaṃ samanvesanto na jānāti na passati. ‘‘Paracittajānanako māro kasmā na jānātī’’ti vattabbattā ‘‘so hī’’tiādi vuttaṃ. So godhiko hi yasmā papañcātīto, tasmā taṇhāpahānena diṭṭhinissayopi assa godhikassa yasmā natthi, tasmā ca na jānātīti.

‘‘Godhikasutteneva vibhāvetabbo’’ti pucchitabbattā ‘‘yathā cā’’tiādi vuttaṃ. ‘‘Godhikasuttavakkalisuttehi anupādisesāya nibbānadhātuyā anissitabhāvo vibhāvito, evaṃ sati saupādisesanibbānadhātuyā anissitabhāvo kena viññāyatīti attho bhaveyyā’’ti vattabbattā tadāpi na viññāyatiyevāti dassetuṃ ‘‘sadevakena lokenā’’tiādi vuttaṃ. Tattha saupādisesāya nibbānadhātuyā phalasamāpattijhānena jhāyamānā ime khīṇāsavā katthaci anissitacittā jhāyantīti sadevakena lokena na ñāyanti samārakena…pe… sadevamanussāya na ñāyantīti yojanā kātabbā. Anissitacittā na ñāyantīti ettha hi na-kāro ca ‘‘jhāyamānā’’ti pade na sambandhitabbo ‘‘na jhāyamānā’’ti atthassa sambhavato. ‘‘Na ñāyantī’’ti pana sambandhitabbo heṭṭhā aṭṭhakathāyaṃ eva ‘‘loke kenacipi na ñāyatī’’ti vuttattā. Ayaṃ desanāsandhīti godhikasuttavakkalisuttānaṃ aññamaññaṃ atthavasena saṃsandanā niddhāritā viya ‘‘na ca pathaviṃ nissāyā’’tiādidesanāya ca ‘‘na ca imaṃ loka’’ntiādidesanāya ca yāya desanāya atthavasena saṃsandanā niddhāritā, tāya desanāya yattha katthaci yaṃ kiñci nissāya jhāyī na jhāyati, nibbānaṃ nissāya jhāyī jhāyatīti atthavasena niddhāritā, ayaṃ saṃsandanā desanāsandhi nāmāti attho gahetabbo.

Desanāsandhi ācariyena vibhattā, amhehi ca ñātā, ‘‘katamā niddesasandhī’’ti pucchitabbattā ‘‘tattha katamā niddesasandhīti nissitacittā’’tiādi vuttaṃ. Tattha tatthāti tesu catūsu atthasandhibyañjanasandhidesanāsandhiniddesasandhīsu yā sandhi ‘‘niddesasandhī’’ti uddiṭṭhā, sā niddesato katamāti pucchatīti attho. Nissitacittāti taṇhādiṭṭhisahajātavasena vā upanissayavasena vā nissitaṃ cittaṃ yesaṃ puthujjanānanti nissitacittā, puthujjanā puggalā niddisitabbā imāya desanāya puggalādhiṭṭhānattā. Yadi desanā dhammādhiṭṭhānā, evaṃ sati nissitaṃ cittaṃ ettha suttappadesesu desitanti nissitacittā nissitacittajānanatthāya desitā suttappadesā. Anissitaṃ cittaṃ yesaṃ ariyapuggalānanti anissitacittā, ariyapuggalā niddisitabbā imāya desanāya puggalādhiṭṭhānattā. Dhammādhiṭṭhānāya pana anissitaṃ cittaṃ yattha suttappadesesu desitanti anissitacittā, anissitacittajānanatthāya desitā suttappadesā.


3.87)而显示,所以说'如魔'等"。其中,对行布施等功德的人或功德进行阻碍而称为魔,或因阻碍自利利他而称为魔。因具有生起恶心而称为恶者。因前生杀蜥蜴而得"护蜥"之名的善男子入般涅槃后,寻求结生等识而不知不见。由于应当说"能知他心的魔为什么不知道",所以说"他"等。因为那护蜥超越了戏论,所以因为他以断除贪爱而没有见的依止,因此不知道。
由于可以问"只应以护蜥经显示",所以说"如以及"等。由于可以说"以护蜥经和跋迦梨经显示在无余依涅槃界中无所依止的状态,这样的话,意思应该是以什么了知在有余依涅槃界中无所依止的状态",为了显示当时也确实不了知,所以说"以具天的世间"等。其中,应当作如下结合:这些漏尽者以果定禅那在有余依涅槃界中修禅时,心无所依止而修禅,具天的世间、具魔的...乃至...具天人的不了知。在"心无所依止不了知"这里,"不"字不应连结于"修禅"这个词,因为有"不修禅"的意思的可能。而应连结于"不了知",因为在前面注释中就说"在世间任何人都不了知"。这个说法连贯即如确定护蜥经和跋迦梨经互相以义的方式混合一样,以"不依地"等说法和"不依此世间"等说法,确定以哪个说法以义的方式混合,以那个说法确定禅修者不依止任何事物而修禅,依止涅槃而修禅的意义,应当理解这个混合称为说法连贯。
说法连贯已被导师分别,我们也已了知。由于可以问"什么是说明连贯",所以说"其中什么是说明连贯:即心依止"等。其中,"其中"的意思是:在那四种义连贯、语连贯、说法连贯、说明连贯中,问以说明的方式所说的"说明连贯"是什么。"心依止"是以贪爱见俱生的方式或以亲依止的方式而有依止之心的凡夫们称为心依止,应当说明是诸凡夫补特伽罗,因为这个说法是以人为根本的。如果说法是以法为根本,那么这样心依止是在这些经文处所说的,称为心依止,是为了了知心依止而说的经文处。"心无依止"是心无所依止的诸圣者称为心无依止,应当说明是诸圣补特伽罗,因为这个说法是以人为根本。但对以法为根本的,心无所依止是在哪些经文处所说的,称为心无依止,是为了了知心无依止而说的经文处。


‘‘Nissitacittā kena niddesena niddisitabbā, anissitacittā kena niddesena niddisitabbā’’ti pucchitabbattā ‘‘nissitacittā akusalapakkhena niddisitabbā’’tiādi vuttaṃ. Akusalapakkhena niddesena niddisitabbā. Kusalapakkhenātiādīsupi esa nayo yojetabbo. Akusalapakkhasāmaññakusalapakkhasāmaññehi dassetvā akusalavisesakusalavisesehi dassetuṃ ‘‘nissitacittā saṃkilesenā’’tiādi vuttaṃ. Ayaṃ niddesasandhīti akusalapakkhādikassa purimaniddesassa saṃkilesādikena pacchimena niddesena nissitacittavasena ayaṃ saṃsandanā ca niddesasandhi nāma. Kusalapakkhādikassa purimassa niddesassa vodānādikena pacchimena niddesena anissitacittavasena ayaṃ saṃsandanā ca niddesasandhi nāmāti vibhajitvā veditabbā.

‘‘Catubyūhahārassa neruttamadhippāyanidānapubbāparasandhippabhedena ceva atthabyañjanasandhiniddesasandhidesanāsandhippabhedena ca vibhajitabbabhāvo kena amhehi jānitabbo saddahitabbo’’ti vattabbabhāvato ‘‘tenāhā’’tiādi vuttaṃ. Tattha tena tathā vibhajitabbabhāvena āyasmā mahākaccāno ‘‘neruttamadhippāyo’’tiādikaṃ (netti. 4 hārasaṅkhepa) yaṃ vacanaṃ āha, tena vacanena tumhehi catubyūhahārassa tathā vibhajitabbabhāvo jānitabbo saddahitabboti vuttaṃ hoti.

‘‘Ettāvatā ca catubyūhahāro paripuṇṇo, añño niyutto natthī’’ti vattabbattā ‘‘niyutto catubyūho hāro’’ti vuttaṃ. Tattha yassaṃ yassaṃ pāḷiyaṃ yo yo catubbidho, so so catubyūhahāro ca yathālābhavasena yojito, tassaṃ tassaṃ pāḷiyaṃ so so catubbidho catubyūhahāro tathā niddhāretvā yutto yojitoti attho daṭṭhabbo.

Iti catubyūhahāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

7. Āvaṭṭahāravibhaṅgavibhāvanā



由于可以问"这个被导师分别的前后连贯是几种",所以说"而这个前后连贯"等。注释中说:"不仅是经典之间的混合才是前后连贯,而且还有其他的,为了显示这一点,所以说'而这个'等"。其中,"义连贯"是以作用、作者等方式义与义的连贯。"词连贯"是名词等与其他名词等的连贯。"说法连贯"是如所说方式的说法与如所说方式的其他说法的连贯。"解说连贯"是解说与其他解说的连贯。
连贯这个名称除了义等之外并没有其他自性法,因为义等包含在六义词等中,所以说"义连贯有六词"等。

29. Yena yena saṃvaṇṇanāvisesabhūtena catubyūhahāravibhaṅgena neruttādayo vibhattā, so…pe… catubyūhahāravibhaṅgo paripuṇṇo, ‘‘katamo āvaṭṭo hāravibhaṅgo’’ti pucchitabbattā tattha katamo āvaṭṭo hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso āvaṭṭo hāro āvaṭṭahāravibhaṅgo nāmāti pucchati. ‘‘Ekamhi padaṭṭhāne’’ntiādiniddesassa idāni mayā vuccamāno ‘‘ārambhathā’’tiādiko vitthārasaṃvaṇṇanāviseso āvaṭṭahāravibhaṅgo nāmāti gahito. ‘‘Tattha desanāyaṃ ekasmiṃ padaṭṭhāne desanāruḷhe sesakaṃ padaṭṭhānaṃ pariyesati, pariyesitvā kathaṃ paṭipakkhe āvaṭṭetī’’ti vattabbattā –

‘‘Ārambhatha nikkamatha, yuñjatha buddhasāsane;

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’’ti. –

Gāthā vuttā. Idha gāthāyaṃ ekasmiṃ padaṭṭhāne desanāruḷhe sesakaṃ padaṭṭhānaṃ pariyesatīti vuttaṃ hoti. Gāthāttho pana aṭṭhakathāyaṃ (netti. aṭṭha. 29) vutto.

‘‘Ārambhathā’tiādigāthāyaṃ katarasmiṃ padaṭṭhāne desanāruḷhe katamaṃ sesakaṃ padaṭṭhānaṃ pariyesatī’’ti vattabbattā ‘‘ārambhatha nikkamathāti vīriyassa padaṭṭhāna’’ntiādi vuttaṃ. Tattha ‘‘vīriyassa padaṭṭhāna’’nti sāmaññavasena vuttampi ārambhadhātusaṅkhātaṃ vīriyaṃ nikkamadhātusaṅkhātassa vīriyassa padaṭṭhānaṃ, nikkamadhātusaṅkhātaṃ vīriyaṃ parakkamadhātusaṅkhātassa vīriyassa padaṭṭhānaṃ, parakkamadhātusaṅkhātaṃ vīriyaṃ samathabhāvanāsahitassa vīriyassa padaṭṭhānantiādinā pariyesitabbanti gahetabbaṃ. ‘‘Yuñjathā’’ti iminā vuttaṃ samathabhāvanāsahitaṃ vīriyaṃ ‘‘buddhasāsane’’ti iminā vuttassa mahaggatasamādhissa padaṭṭhānaṃ, desanāruḷhaṃ sukhādikaṃ sesakampi padaṭṭhānaṃ pariyesitabbaṃ. ‘‘Dhunātha maccuno sena’’nti padena gahitaṃ vipassanāsahitaṃ vīriyaṃ kilesadhunane samatthāya paññāya padaṭṭhānaṃ, desanāruḷhaṃ samādhiādikaṃ sesakampi padaṭṭhānaṃ pariyesitabbaṃ.

‘‘Yadi ‘ārambhathā’tiādikaṃ vuttaṃ vīriyaṃ sāmaññabhūtānaṃ vīriyasamādhipaññānaṃyeva padaṭṭhānaṃ siyā, evaṃ sati kathaṃ vaṭṭamūlaṃ chinditvā vivaṭṭaṃ pāpessantī’’ti vattabbattā puna ‘‘ārambhatha nikkamathāti vīriyindriyassa padaṭṭhāna’’ntiādi vuttaṃ. Ādhipaccakiccatāya yuttassāpi vīriyādhikassa padaṭṭhānattā ārabhantā yogāvacarapuggalā vaṭṭamūlaṃ chinditvā vivaṭṭaṃ pāpentīti vuttaṃ hoti. ‘‘Ārambhathā’’tiādikā pana yasmā vīriyārambhavatthuādidesanā hoti, tasmā ārambhavatthuādīniyeva saṃvaṇṇitāni padaṭṭhānanti codanaṃ manasi katvā āha ‘‘imāni padaṭṭhānāni desanā’’ti. ‘‘Ārambhathā’’tiādikā yathāvuttapadaṭṭhānāni desanā hoti, na vīriyārambhavatthuādīni, tasmā padaṭṭhānaṃyeva saṃvaṇṇitanti daṭṭhabbaṃ.

Evaṃ ‘‘ārambhathā’’tiādidesanāya padaṭṭhānavasena attho vibhatto, amhehi ca ñāto, ‘‘kathaṃ tassāyeva desanāya paṭipakkhavasena attho vibhajitabbo’’ti vattabbattā ‘‘ayuñjantānaṃ vā’’tiādi vuttaṃ. Tattha yoge bhāvanāyaṃ ayuñjantānaṃ sattānaṃ aparipakkañāṇānaṃ yoge yogahetu vāsanābhāgiyavasena āyatiṃ jānanatthāya ‘‘ārambhathā’’tiādidesanā āraddhā. Yuñjantānaṃ paripakkañāṇānaṃ sattānaṃ ārambhe ārambhahetu diṭṭheva dhamme parijānanatthāya ‘‘ārambhathā’’tiādidesanā āraddhā.


29. 以四分类方法分别的任何特殊注释来解释词源等,那个...乃至...四分类方法分别已完成。由于可以问"什么是返转方法分别",所以说"其中什么是返转方法"等。其中,"其中"是在已说明的十六种说法方法等中,问什么特殊注释称为返转方法、返转方法分别。现在我将要说"精进"等是详细注释的特殊内容,这称为返转方法分别,所取的是"在一个立足处"等说明。由于应当说"在那里的说法中,当一个立足处被说法提起时,寻求其余立足处,寻求后如何转向对立面",所以说偈颂:
"奋进与出离,修习佛陀教,
摧毁死魔军,如象破草屋。"
在这里意思是说:在偈颂中当一个立足处被说法提起时,寻求其余立足处。偈颂的意思在注释中已说。
由于应当说"在'奋进'等偈颂中,当哪个立足处被说法提起时,寻求哪些其余立足处",所以说"'奋进出离'是精进的立足处"等。其中,虽然一般而言说"精进的立足处",但应当理解为:称为开始界的精进是称为出离界的精进的立足处,称为出离界的精进是称为精勤界的精进的立足处,称为精勤界的精进是与止修相应的精进的立足处等,应当如此寻求。以"修习"说的与止修相应的精进是以"佛陀教"说的广大定的立足处,应当寻求说法提起的乐等其余立足处。以"摧毁死魔军"这词所取的与观修相应的精进是能摧毁烦恼的智慧的立足处,应当寻求说法提起的定等其余立足处。
由于应当说"如果所说的'奋进'等精进只是一般性的精进、定、慧的立足处,这样的话,如何能够切断轮回之根而达到出离",所以又说"'奋进出离'是精进根的立足处"等。意思是说:由于具有增上作用的精进胜解者的立足处,所以修行者们奋进而切断轮回之根,达到出离。然而由于"奋进"等是精进事等的说法,所以考虑到"只有精进事等立足处才被解释"这个问难而说"这些立足处是说法"。应当理解:"奋进"等如上所说的立足处是说法,不是精进事等,所以只解释了立足处。
如是以立足处的方式分别了"奋进"等说法的意思,我们也已了知。由于应当说"如何以对立面的方式分别那个说法的意思",所以说"或者对不修习者"等。其中,对于不在瑜伽修行中修习的、智慧未成熟的众生,为了未来通过瑜伽因缘、熏习分的方式而了知,开始"奋进"等说法。对于在瑜伽修行中修习的、智慧成熟的众生,为了现法中通过奋进因缘而遍知,开始"奋进"等说法。


Tattha tesu yuñjantāyuñjantesu paripakkāparipakkañāṇesu ye aparipakkañāṇā sattā na yuñjanti, te aparipakkañāṇā sattā pamādamūlakā hutvā yoge bhāvanāyaṃ yena pamādena na yuñjanti, so pamādo taṇhāmūlako pamādo, avijjāmūlako pamādoti dubbidho hoti. Tattha tasmiṃ dubbidhe pamāde aññāṇena nivuto avijjāmūlako satto yena pamādena ñeyyaṭṭhānaṃ ‘‘ime uppādavayadhammā pañcakkhandhā ñeyyaṭṭhānaṃ nāmā’’ti nappajānāti, ayaṃ aññāṇahetuko pamādo avijjāmūlako pamādā nāma. Yo pamādo taṇhāmūlako, so pamādo tividho anuppannānaṃ bhogānaṃ uppādāya pariyesanto taṇhiko satto yaṃ pamādaṃ āpajjati, ayaṃ pamādo ca, uppannānaṃ bhogānaṃ ṭhitatthāya rakkhanto taṇhiko satto ārakkhanimittaṃ yaṃ pamādaṃ āpajjati, ayaṃ pamādo ca, ṭhitaṃ bhogaṃ paribhuñjanto taṇhiko satto paribhoganimittaṃ yaṃ pamādaṃ āpajjati, ayaṃ pamādo cāti tividho hoti. Iti loke ayaṃ pamādo catubbidho avijjāpadaṭṭhāno ekavidho pamādo, taṇhāpadaṭṭhāno tividho pamādoti catubbidho hoti. Tattha tāsu avijjātaṇhāsu nāmakāyo phassādināmasamūho avijjāya padaṭṭhānaṃ, rūpakāyo pathavīādirūpasamūho taṇhāya padaṭṭhānaṃ hoti. Idaṃ vuttaṃ hoti – ārambhadhātunikkamadhātusaṅkhātassa vīriyassa paṭipakkho catubbidho pamādo niddhāretabbo, niddhāretvā ekavidhassa pamādassa avijjā padaṭṭhānaṃ, tividhassa pamādassa taṇhā padaṭṭhānaṃ. Avijjāya nāmakāyo padaṭṭhānaṃ, taṇhāya rūpakāyo padaṭṭhānanti paṭipakkhe āvaṭṭetvā padaṭṭhānaṃ pariyesitabbanti.

‘‘Kasmā nāmakāyo avijjāya padaṭṭhānaṃ bhavati, rūpakāyo taṇhāya padaṭṭhānaṃ bhavatī’’ti pucchitabbattā ‘‘taṃ kissa hetū’’ti pucchitvā ‘‘rūpīsu bhavesu ajjhosānaṃ, arūpīsu sammoho’’ti vuttaṃ. Rūpīsu bhavesu rūpadhammesu ahaṃmamādivasena ajjhosānaṃ taṇhābhiniveso sattesu patiṭṭhito yasmā hoti, tasmā rūpakāyo taṇhāya padaṭṭhānaṃ bhavati. Anamatagge hi saṃsāre itthipurisā aññamaññarūpābhirāmā bhavanti. Arūpīsu phassādīsu sukhumabhāvato sammoho sattesu patiṭṭhito yasmā hoti, tasmā nāmakāyo avijjāya padaṭṭhānaṃ bhavatīti yojanā kātabbā. Idaṃ vuttaṃ hoti – rūpakāyanāmakāyesu ārammaṇakaraṇavasena taṇhāya ca avijjāya ca uppajjanato rūpakāyo taṇhāya padaṭṭhānaṃ, nāmakāyo avijjāya padaṭṭhānanti nīharitabbāvāti.

‘‘Katamo rūpakāyo, katamo nāmakāyo’’ti pucchitabbattā ‘‘tattha rūpakāyo rūpakkhandho, nāmakāyo cattāro arūpino khandhā’’ti vuttaṃ. Tattha tesu rūpakāyanāmakāyesu rūpakāyo rūpasamūho nāma rūpakkhandho hoti, nāmakāyo nāmasamūho nāma cattāro arūpino khandhāti. Ime pañcakkhandhā avijjātaṇhānaṃ ārammaṇattā saupādānā bhaveyyuṃ, ‘‘katamena upādānena saupādānā bhavantī’’ti pucchitabbattā tatheva pucchitvā vissajjetuṃ ‘‘ime pañcakkhandhā katamena upādānena saupādānā? Taṇhāya ca avijjāya cā’’ti vuttaṃ. Tattha upādānabhūtāya taṇhāya ca upādānabhūtāya avijjāya ca ime pañcakkhandhā saupādānā nāma bhavantīti yojanā kātabbā.


其中,在那些修习与不修习的、智慧成熟与未成熟的众生中,那些智慧未成熟而不修习的众生,他们这些智慧未成熟的众生以放逸为根本,由于什么放逸而不在瑜伽修行中修习,那个放逸是以贪爱为根本的放逸和以无明为根本的放逸两种。其中,在那两种放逸中,被无知所遮蔽的以无明为根本的众生,由于什么放逸而不了知所知处"这些生灭法即五蕴称为所知处",这个以无知为因的放逸称为以无明为根本的放逸。那个以贪爱为根本的放逸,那个放逸有三种:贪爱的众生为了生起未生的财富而寻求时陷入的放逸,这是一种放逸;贪爱的众生为了保持已生的财富而守护时因守护而陷入的放逸,这是一种放逸;贪爱的众生受用已经存在的财富时因受用而陷入的放逸,这是一种放逸,如此有三种。如是在世间这个放逸有四种:以无明为立足处的一种放逸,以贪爱为立足处的三种放逸,成为四种。其中,在那些无明和贪爱中,名身即触等名法的集合是无明的立足处,色身即地等色法的集合是贪爱的立足处。这里说的是:应当确定称为开始界、出离界的精进的对立面即四种放逸,确定后一种放逸以无明为立足处,三种放逸以贪爱为立足处。无明以名身为立足处,贪爱以色身为立足处,应当转向对立面而寻求立足处。
由于可以问"为什么名身成为无明的立足处,色身成为贪爱的立足处",所以问"这是什么因"后说"在色有中执着,在无色中愚痴"。因为在色有即色法中以我、我所等方式的执着即贪爱的执着安立在众生中,所以色身成为贪爱的立足处。因为在无始轮回中男女互相贪爱色身。因为在无色即触等中由于微细性而有愚痴安立在众生中,所以名身成为无明的立足处,应当如此结合。这里说的是:由于在色身、名身中以所缘的方式而生起贪爱和无明,所以应当导出:色身是贪爱的立足处,名身是无明的立足处。
由于可以问"什么是色身,什么是名身",所以说"其中色身是色蕴,名身是四无色蕴"。其中,在那些色身和名身中,色身即色法的集合称为色蕴,名身即名法的集合是四无色蕴。这些五蕴因为是无明和贪爱的所缘而成为有取,由于可以问"以什么取而成为有取",所以如是问后为了解答而说"这些五蕴以什么取而有取?以贪爱和无明"。其中,应当作如下结合:这些五蕴以成为取的贪爱和成为取的无明而称为有取。


‘‘Kittakāni upādānāni taṇhā nāma bhavanti, kittakāni upādānāni avijjā nāma bhavantī’’ti pucchitabbattā ‘‘tattha taṇhā dve’’tiādi vuttaṃ. Tatthāti tāsu taṇhāavijjāsu. Kāmupādānañca sīlabbatupādānañca dve upādānāni taṇhā nāma bhavanti. Taṇhāvasena hi ‘‘mama sīlaṃ, mama vata’’nti parāmasanaṃ bhavati. Diṭṭhupādānañca attavādupādānañca dve upādānāni avijjā nāma bhavanti. Avijjāvasena hi sassatadiṭṭhi ceva ahaṃmamādidiṭṭhi ca bhavanti. ‘‘Imehi catūhi upādānehi saupādānakkhandhā catūsu saccesu kittakaṃ saccaṃ nāmā’’ti pucchitabbattā ‘‘imehī’’tiādi vuttaṃ. Ye lokiyakkhandhā saupādānā khandhā bhavanti, upādānena hi upādānānipi bhavanti, idaṃ saupādānakkhandhapañcakaṃ dukkhaṃ dukkhasaccaṃ nāma. Yāni cattāri upādānāni dukkhakāraṇāni bhavanti, ayaṃ upādānacatukko samudayo samudayasaccaṃ nāma bhavati. Pañcakkhandhāti saupādānā pañcakkhandhā dukkhavatthubhāvato dukkhaṃ. Tesanti saupādānānaṃ pañcakkhandhānaṃ. Dhammaṃ desetīti ‘‘ārambhathā’’tiādikaṃ dhammaṃ veneyyānurūpaṃ bhagavā deseti. Sāmaññena pubbe vuttampi atthavasena visesaṃ dassetuṃ puna ‘‘dukkhassa pariññāya, samudayassa pahānāyā’’ti vuttaṃ.

30. Ārambhapaṭipakkhabhūtapamādavasena purimasaccadvayaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘itarasaccadvayaṃ kathaṃ niddhāritabba’’nti vattabbattā taṃ dvayampi pamādamukheneva niddhāritabbanti dassetuṃ ‘‘tattha yo tividho’’tiādi vuttaṃ. Tattha tatthāti tesu taṇhāmūlakaavijjāmūlakesu pamādesu. Tassāti tividhassa taṇhāmūlakassa pamādassa. Sampaṭivedhenāti assādādīnaṃ parijānanena. Rakkhaṇāti attacittassa rakkhaṇasaṅkhātā. Paṭisaṃharaṇāti ‘‘tassā’’ti iminā vuttassa pamādassa paṭipakkhabhūtena appamādānanuyogena saṃharaṇā yā khepanā atthi, ayaṃ pamādassa paṭipakkhabhūtena appamādānuyogena pavattā khepanasaṅkhātā bhāvanā samatho nāmāti pamādassa paṭipakkhamukhena puna āvaṭṭetvā samatho niddhāritoti.

‘‘So samatho kathaṃ kena upāyena bhavatī’’ti pucchitabbattā tathā pucchitvā upāyaṃ dassetuṃ ‘‘so katha’’ntiādi vuttaṃ. Tattha kathanti kena upāyena. ‘‘Kāmentīti kāmā, kāmīyantīti vā kāmā’’ti vuttānaṃ dvinnaṃ kāmānaṃ paṭicca uppajjamānaṃ assādañca, ‘‘appassādā kāmā bahudukkhā’’tiādi (ma. ni. 

由于可以问"有几种取称为贪爱,有几种取称为无明",所以说"其中贪爱有两种"等。"其中"是在那些贪爱和无明中。欲取和戒禁取这两种取称为贪爱。因为通过贪爱而有"我的戒","我的禁制"的执取。见取和我语取这两种取称为无明。因为通过无明而有常见以及我、我所等见。由于可以问"以这四取而有取的诸蕴在四谛中是什么谛",所以说"以这些"等。凡是世间的诸蕴成为有取的诸蕴,因为以取而有诸取,这个有取的五蕴是苦,称为苦谛。那四种取是苦的原因,这个四取是集,称为集谛。五蕴即有取的五蕴因为是苦的事物所以是苦。"那些"即那些有取的五蕴。"说法"即世尊随众生的根性而说"奋进"等法。为了以义的方式显示前面已一般而说的特殊含义,所以又说"为了遍知苦,为了断除集"。
30. 导师已经通过奋进的对立面即放逸而确定前两谛,我们也已了知,由于应当说"其余两谛如何确定",为了显示那两谛也应当通过放逸来确定,所以说"其中三种"等。其中,"其中"是在那些以贪爱为根本和以无明为根本的诸放逸中。"那个"是三种以贪爱为根本的放逸。"通达"是遍知味著等。"保护"即称为保护自心。"回转"是对"那个"所说的放逸,以其对立面即不放逸的实践而有收摄、灭尽,这个以放逸的对立面即不放逸的实践而转起的称为灭尽的修习称为止,如是通过放逸的对立面而再转向来确定止。
由于可以问"那个止如何以什么方式而有",所以如是问后为了显示方式而说"那个如何"等。其中,"如何"是以什么方式。对于说"欲求故为欲,被欲求故为欲"的两种欲而生起的味著,以及"欲乐少苦多"等

1.235) vacanato appassādanīyānaṃ kāmānaṃ paṭicca uppajjamānaṃ ādīnavañca. Kāmānanti ca kammatthe sāmivacanaṃ. Tena vuttaṃ –‘‘kāme paṭiccā’’ti (netti. aṭṭha. 30). ‘‘Kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhamma’’nti (itivu. 72) vacanato nissaraṇanti idha paṭhamajjhānaṃ adhippetaṃ. Vokāranti ettha va-kāro āgamo, o-kāraṃ lāmakabhāvaṃ. Ānisaṃsanti catupārisuddhisīlādikaṃ. Yadā jānāti, tadā tena upāyena samatho bhavatīti attho.

Samatho ācariyena vibhatto, amhehi ca ñāto, ‘‘katamā vipassanā’’ti pucchitabbattā vipassanaṃ vibhajituṃ ‘‘tattha yā vīmaṃsā’’tiādi vuttaṃ. Atha vā kāmānaṃ assādādayo yadā jānāti, tadā samatho bhavatīti vutto, ‘‘tasmiṃ samathe bhavamāne sati katamā bhavatī’’ti pucchitabbattā ‘‘tattha yā vīmaṃsā’’tiādi vuttaṃ. Tattha tatthāti tasmiṃ samathe bhavamāne sati assādādīnaṃ yā aniccādivīmaṃsā upaparikkhā paññā bhavati, ayaṃ vīmaṃsā upaparikkhā paññā visesena passanato vipassanā nāma. Atha vā tividhassa taṇhāmūlakassa pamādassa sampaṭivedhena rakkhaṇā paṭisaṃharaṇā, ayaṃ samathoti ācariyena vutto, ‘‘katamā vipassanā’’ti pucchitabbattā ‘‘tattha yā vīmaṃsā’’tiādi vuttaṃ. Tattha tatthāti tasmiṃ yathāvutte samathe sati yathāvuttassa pamādassa aniccādivasena yā vīmaṃsā upaparikkhā paññā uppannā, ayaṃ vīmaṃsā upaparikkhā paññā visesena passanato vipassanā nāma. Vīmaṃsāva dubbalā, upaparikkhā balavatīti viseso.

Samatho ceva vipassanā ca dve dhammā ācariyena niddhāritā, ‘‘ime niddhāritā dve dhammā kiṃ gacchantī’’ti vattabbattā ‘‘ime dve’’tiādi vuttaṃ. Samatho samathabhāvanāpāripūriṃ gacchati, vipassanā vipassanābhāvanāpāripūriṃ gacchati. ‘‘Imesu dvīsu dhammesu bhāviyamānesu katame yogāvacarena pahīyantī’’ti vattabbattā ‘‘imesū’’tiādi vuttaṃ. Samathe dhamme bhāviyamāne taṇhā yogāvacarena pahīyati, vipassanāya bhāviyamānāya avijjā yogāvacarena pahīyatīti ime dve pahātabbā dhammā pahīyanti taṇhā ceva avijjā ca. ‘‘Imesu dvīsu dhammesu pahīyamānesu katame dhammā nirujjhantī’’ti pucchitabbattā upādānādayopi nirujjhantīti sakalavaṭṭadukkhanirodhaṃ dassento ‘‘imesu dvīsu dhammesu pahīnesū’’tiādimāha. Tattha taṇhāya samathabhāvanāya pahīyamānāya, avijjāya vipassanābhāvanāya pahīyamānāya imesu dvīsu dhammesu dvīhi bhāvanāhi pahīnesu kāmupādānādīni cattāri upādānāni vikkhambhanasamucchedavasena nirujjhanti, na bhaṅgakkhaṇavasena.


1.235)这段话说:由于品尝而少味著的诸欲而生起的过患。"诸欲"是作格意义的属格语。因此说:"缘诸欲"。由于说"这是诸欲的出离,即是离欲"所以出离在这里意指初禅。"过患"中va-音是添加音,o-音是低劣性。"功德"是四遍净戒等。当知道时,以那个方式而有止的意思。
止已被导师分别,我们也已了知。由于可以问"什么是观",为了分别观而说"其中什么是思择"等。或者说当知道诸欲的味著等时有止,由于可以问"在那个止生起时有什么",所以说"其中什么是思择"等。其中,"其中"是在那个止生起时,对味著等有无常等的思择、考察、智慧,这个思择、考察、智慧因为特别地观察而称为观。或者导师说了以三种以贪爱为根本的放逸的通达而有保护、回转,这是止,由于可以问"什么是观",所以说"其中什么是思择"等。其中,"其中"是在那个如上所说的止中,对如上所说的放逸以无常等方式所生起的思择、考察、智慧,这个思择、考察、智慧因为特别地观察而称为观。思择是弱的,考察是强的,这是差别。
止和观两种法已被导师确定,由于应当说"这些已确定的两法趋向什么",所以说"这两种"等。止趋向止修的圆满,观趋向观修的圆满。由于应当说"在这两法被修时,修行者断除什么",所以说"在这些"等。在止法被修时,修行者断除贪爱,在观被修时,修行者断除无明,如是这两种应断的法即贪爱和无明被断除。由于可以问"在这两法被断时,什么法灭尽",为了显示包括轮回苦的灭尽而说"在这两法被断时"等。其中,在贪爱以止修而被断,无明以观修而被断,在这两法以两种修习而被断时,欲取等四取以镇伏和断除的方式灭尽,不是以坏灭刹那的方式。


Etthāha – ‘‘taṇhānirodhā upādānanirodho’’ti vuttattā ‘‘taṇhāya pahīyamānāya upādānāni nirujjhantī’’ti vacanaṃ yuttaṃ hotu, kathaṃ avijjāya pahīyamānāya upādānāni nirujjhantīti? ‘‘Taṇhānirodhā upādānanirodho’’ti pāṭhe avijjāsahitataṇhānirodhā upādānanirodhoti atthasambhavato. Yathā hi taṇhāsahitāva avijjā saṅkhārānaṃ paccayo, evaṃ avijjāsahitāva taṇhā upādānānaṃ paccayo hotīti avijjāsahitataṇhānirodhā upādānanirodhoti attho sambhavatīti gahetabbo. Vikkhambhanasamucchedavasena upādānanirodhā tatheva bhavanirodhoti esa nayo sesesupi. Evametassa kevalassa dukkhakkhandhassa nirodhoti etthāpi taṇhāsahitaavijjānirodhā saṅkhāranirodhotiādiko gahitoti daṭṭhabbo. Itīti evaṃ visabhāgasabhāgadhammānaṃ āvaṭṭanavasena niddhāritāni ca purimakāni dve saccāni ca, samatho ca vipassanā ca ime dve dhammā maggo ca maggasaccañca, vaṭṭanirodho vaṭṭanirodhasaccañca nibbānanti cattāri saccāni niddhāritāni.

‘‘Vīriyapaṭipakkhabhūtassa pamādādidhammassa vasena vā sabhāgabhūtassa pamādādidhammassa vasena vā āvaṭṭetvā catunnaṃ saccānaṃ niddhāritabbabhāvo amhehi kena saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tena tathā niddhāritabbabhāvena bhagavā ‘‘ārambhatha nikkamathā’’tiādigāthāvacanaṃ āha, tena ‘‘ārambhatha nikkamathā’’tiādigāthāvacanena tathā catunnaṃ saccānaṃ niddhāritabbabhāvo tumhehi saddahitabboti vuttaṃ hoti.

‘‘Ārambhatha nikkamathā’tiādinā vodānapakkhaṃyeva nikkhipitvā tasseva vodānapakkhassa visabhāgadhammasabhāgadhammavaseneva āvaṭṭetvā catusaccaniddhāraṇaṃ kātabba’’nti pucchitabbattā saṃkilesapakkhampi nikkhipitvā tasseva saṃkilesassa visabhāgadhammasabhāgadhammavasenapi āvaṭṭetvā catusaccaniddhāraṇaṃ dassento ‘‘yathāpi mūle’’tiādigāthāvacanamāha. Aṭṭhakathāyaṃ pana –

‘‘Evaṃ vodānapakkhaṃ nikkhipitvā tassa visabhāgadhammavasena, sabhāgadhammavasena ca āvaṭṭanaṃ dassetvā idāni saṃkilesapakkhaṃ nikkhipitvā tassa visabhāgadhammavasena, sabhāgadhammavasena ca āvaṭṭanaṃ dassetuṃ ‘yathāpi mūle’ti gāthamāhā’’ti (netti. aṭṭha. 30) –

Vuttaṃ. Gāthātthopi aṭṭhakathāyaṃ vutto. Tathāpi yatipotānaṃ atthāya aṭṭhakathānusāreneva kathayissāma.

Samūho rukkho mūlati patiṭṭhāti etena avayavena bhūmibhāge ṭhitenāti mūlaṃ, kiṃ taṃ? Bhūmibhāge ṭhito mūlasaṅkhāto rukkhāvayavo, tasmiṃ mūle. Natthi upaddavo pharasuchedādiantarāyo assa mūlassāti anupaddavo. Daḷheti upaddavābhāvena sabhāvato thire sati. Chindīyatīti chinno, ko so? Bhūmiyaṃ patiṭṭhitamūlasahito rukkhāvayavo, na chinditvā gahito rukkhāvayavo. Ruhati vaḍḍhatīti rukkho. So ca bhūmiyaṃ patiṭṭhitamūlasahito rukkhāvayavo rukkhoti vutto yathā ‘‘samuddo diṭṭho’’ti. Punareva rūhatīti puna aṅkuruppādanaṃ sandhāya vuttaṃ. Taṇhānusayeti attabhāvasaṅkhātassa rukkhassa mūle. Anūhateti arahattamaggañāṇena anupacchinne sati idaṃ attabhāvasaṅkhātaṃ dukkhaṃ dukkhahetu punappunaṃ abbocchinnaṃ nibbattati na nirujjhatiyevāti gāthāttho.


这里说:"由于说'由贪爱灭而取灭',所以说'在贪爱被断时诸取灭尽'是合理的,但如何在无明被断时诸取灭尽呢?"由于在"由贪爱灭而取灭"的文句中,可以有"由具无明的贪爱灭而取灭"的意思。因为如同具贪爱的无明才是诸行的缘,同样,具无明的贪爱才是诸取的缘,所以应当理解有"由具无明的贪爱灭而取灭"的意思。由取灭以镇伏和断除的方式而有如是有灭,这个道理在其余处也是如此。如是"这个纯粹苦蕴的灭"在这里也应当理解为已取"由具贪爱的无明灭而有行灭"等。"如是"即通过异同法的转向方式而确定前两谛,以及止与观这两法是道与道谛,轮回的灭与轮回灭谛即涅槃,如是确定四谛。
由于应当说"我们应当以什么相信通过精进的对立面即放逸等法的方式或通过同类的放逸等法的方式而转向来确定四谛",所以说"因此说"等。因为如是应当确定,所以世尊说"奋进出离"等偈颂之语,通过"奋进出离"等偈颂之语,你们应当相信如是确定四谛。
由于可以问"'奋进出离'等只说清净分,只应通过那个清净分的异同法的方式而转向来作四谛的确定",为了显示也说染污分,也应通过那个染污的异同法的方式而转向来作四谛的确定而说"如根"等偈颂之语。但在注释中说:
"如是显示说清净分并通过其异法的方式和同法的方式而转向后,现在为了显示说染污分并通过其异法的方式和同法的方式而转向而说'如根'偈。"
偈颂的意思也在注释中说了。虽然如此,我们还是为了修行者们的利益而依照注释来说。
树的集合以根即在地面上立住的部分而立住,所以称为根,是什么?在地面上立住的称为根的树的部分,在那个根上。没有斧砍等灾难的危害于那个根,所以无灾。在坚固即因为无灾而自性坚固时。被砍即被切断,是什么?具有立于地上的根的树的部分,不是砍取的树的部分。生长增长故为树。那个具有立于地上的根的树的部分称为树,如说"见到海"。再生长即关于再生芽而说。在贪爱随眠即称为自体的树的根。在未拔即未被阿罗汉道智所断时,这个称为自体的苦因苦而一再不断地生起而不灭尽,这是偈颂的意思。


‘‘Idha gāthāyaṃ yo taṇhānusayo anūhatabhāvena dukkhassa nibbattanassa mūlanti vutto, ayaṃ taṇhānusayo katamassā taṇhāya anusayo’’ti pucchati, ‘‘taṇhāya kāmataṇhādivasena bahuvidhattā bhavataṇhāya anusayo’’ti vissajjeti bhavassādataṇhābhāvato. Yo anusayo etassa bhavataṇhāsaṅkhātassa dhammassa paccayo hoti, ayaṃ anusayo avijjānusayo hoti. ‘‘Anusayo bahuvidho, kasmā avijjānusayoti saddahitabbo’’ti vattabbattā ‘‘avijjāpaccayā hi bhavataṇhā’’ti vuttaṃ. Avijjāya bhavataṇhāya paccayattā avijjānusayo saddahitabbo. Avijjāya hi bhavesu ādīnavassa adassanavasena bhavassādataṇhā bhavatīti. Ime dve kilesātiādimhi heṭṭhā vuttanayānusārena cattāri saccāni niddhāretvā visabhāgasabhāgadhammāvaṭṭanaṃ viññātabbaṃ, samathavipassanā pana maggasampayuttāva gahetabbā.

‘‘Sabbapāpassā’’tiādikassa anusandhyattho aṭṭhakathāyaṃ (netti. aṭṭha. 30) vutto. Sabbapāpassāti kammapathabhāvappattāpattassa niravasesassa akusalassa. Akaraṇanti saparasantānesu anuppādanaṃ . Kusalassāti kammapathabhāvappattāpattassa tebhūmakakusalassa ceva lokuttarakusalassa ca. Upasampadāti santāne uppādanavasena sampadā. Sassa attano cittanti sacittaṃ, sacittassa pariyodāpanaṃ vodānaṃ arahattaphaluppattiyāti sacittapariyodāpanaṃ. Arahattamagguppādo pana ‘‘kusalassa upasampadā’’ti padena gahito. Etaṃ akaraṇādittayadīpanaṃ buddhānaṃ sammāsambuddhānaṃ sāsanaṃ ovādoti gāthāttho.

Gāthāyaṃ yassa pāpassa akaraṇaṃ vuttaṃ, taṃ pāpaṃ duccaritakammapathavasena vibhajituṃ ‘‘sabbapāpaṃ nāmā’’tiādi vuttaṃ. Dosasamuṭṭhānanti yebhuyyavasena vuttaṃ, lobhasamuṭṭhānampi bhavati. Lobhasamuṭṭhānantipi yebhuyyavasena vuttaṃ, dosasamuṭṭhānampi bhavati. Mohasamuṭṭhānampi tatheva vuttaṃ. Lobhasamuṭṭhānadosasamuṭṭhānampi sambhavatīti daṭṭhabbaṃ. Sabbapāpo duccaritakammapathappabhedena vibhatto, ‘‘ettakeneva vibhajitabbo, udāhu aññena vibhajitabbo’’ti pucchitabbattā aññena akusalamūlaagatigamanabhedenapi vibhajituṃ ‘‘yā abhijjhā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘evaṃ duccaritaakusalakammapathakammavibhāgena ‘sabbapāpa’nti ettha vuttapāpaṃ vibhajitvā idānissa akusalamūlavasena agatigamanavibhāgampi dassetuṃ ‘akusalamūla’ntiādi vutta’’nti (netti. aṭṭha. 30) anusandhyattho vutto. Mohavasena sabhāvaṃ ajānantassa bhayasambhavato yaṃ bhayā ca mohā ca agatiṃ gacchati, idaṃ mohasamuṭṭhānanti vuttaṃ.


这里说："在这偈颂中，所说的因贪爱随眠而未被拔除的苦的根源，问到这个贪爱随眠是由哪种贪爱而有的。"回答说："由于贪爱有欲贪等多种，所以说是由生贪的随眠。"这个随眠是指因无明而有的贪爱。这个随眠是因无明而有的贪爱。由于无明是生贪的缘，因此应当相信无明是贪爱的根源。因为无明在生中因苦的过患而不见，生贪就会存在。"这两种污垢"等类似的说法，依照下面所说的四谛而确定，止与观这两法则应当与道相应。
"所有恶"等的后文在注释中已说。"所有恶"是指因业道而成就的无余的恶。即不作是指在有烦恼的情况下不生起。善是指因业道而成就的三善和出世间的善。入道是指因法的生起而有的成就。即自心的心是心的清净，心的清净是指因阿罗汉果的生起而有的清净。阿罗汉道的生起则是由"善的入道"所包含。这个不作等三种法是佛陀的正觉教导的意思。
在偈颂中所说的不作，指的是恶的，依恶行的分开说"所有恶"等。因过失而起的则是大多数情况下所说的，贪欲的根源也会产生。贪欲的根源也是大多数情况下所说的，过失的根源也同样如此。无明的根源也是如此。贪欲的根源和过失的根源都是可以存在的。所有恶因恶行的不同而被分开，"应当这样分开，还是通过其他方式分开"是可以问的，因此也可以通过其他的恶根的不同而分开，"如贪欲"等也被提到。在注释中则说："如是通过恶行的分开说'所有恶'，现在为了显示恶根的不同而分开，'恶根'等也被提到"。
由于无明的缘故，因不了解本性而有的恐怖，恐怖和无明都会导致无去处，这就是所说的无明的根源。


Sabbapāpo ācariyena vibhatto, amhehi ca ñāto, ‘‘katamaṃ sabbapāpassa akaraṇa’’nti pucchitabbattā tattha lobho asubhāyā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana –

‘‘Ettāvatā ‘sabbapāpassa akaraṇa’nti ettha pāpaṃ dassetvā idāni tassa akaraṇaṃ dassento ‘lobho…pe… paññāyā’ti tīhi kusalamūlehi tiṇṇaṃ akusalamūlānaṃ pahānavasena sabbapāpassa akaraṇaṃ anuppādanamāhā’’ti (netti. aṭṭha. 30) –

Vuttaṃ. Subhādhimuttavasena pavatto lobho asubhāya asubhabhāvanāya tathāpavattena alobhena tadaṅgavikkhambhanappahānena pahīyati, sattesu kujjhanadussanavasena pavatto doso mettāya mettābhāvanāya tathāpavattena adosena ca tadaṅgavikkhambhanappahānena pahīyati, sattesu ceva saṅkhāresu ca muyhanavasena pavatto moho paññāya vicāraṇapaññāya ca bhāvanāmaggapaññāya ca tadaṅgavikkhambhanasamucchedappahānena pahīyati.

‘‘Yadi tīhi kusalamūleheva akusalamūlāni pahīyanti, evaṃ sati upekkhākaruṇāmuditā niratthakā bhaveyyu’’nti vattabbattā ‘‘tathā lobho upekkhāyā’’tiādi vuttaṃ. Upekkhāyāti ‘‘sabbe sattā kammassakā’’tiādinā bhāvitāya upekkhāya. Muditā aratiṃ vūpasametvā aratiyā mūlabhūtaṃ mohampi pajahatīti manasi katvā ‘‘moho muditāya pahānaṃ abbhatthaṃ gacchatī’’ti vuttaṃ. ‘‘Akusalamūlānaṃ kusalamūlādīhi pahātabbattaṃ kena amhehi saddahitabba’’nti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tena tathā pahātabbattena bhagavā ‘‘sabbapāpassa akaraṇa’’nti vacanaṃ āha, tena ‘‘sabbapāpassa akaraṇa’’nti vacanena tathā pahātabbattaṃ tumhehi saddahitabbanti vuttaṃ hoti.



所有恶已被导师分别,我们也已了知,由于可以问"什么是不作所有恶",所以说"其中贪以不净"等。但在注释中说:
"至此,在'不作所有恶'中已显示恶,现在为了显示其不作而说'贪...乃至...以慧'。以三善根断除三不善根的方式说明不作所有恶即不生起。"
以净妙执著的方式而转起的贪,以不净即不净修习,以如是转起的无贪,以彼分镇伏断而断除。以对众生发怒憎恨的方式而转起的嗔,以慈即慈修习,以如是转起的无嗔,以彼分镇伏断而断除。以对众生和诸行愚痴的方式而转起的痴,以慧即思择慧和修道慧,以彼分镇伏断和断除断而断除。
由于可以说"如果只以三善根断除不善根,那么舍、悲、喜就会无意义",所以说"如是贪以舍"等。"以舍"是以"一切众生是业的所有者"等方式修习的舍。喜平息不乐后也断除不乐的根本即痴,考虑到这一点而说"痴被喜所断而趋向灭尽"。由于可以说"我们应当以什么相信不善根应当以善根等断除",所以说"因此说"等。因为如是应当断除,所以世尊说"不作所有恶"这句话,通过"不作所有恶"这句话,你们应当相信如是应当断除。

31. ‘‘Ettāvatā ca sabbapāpo vibhatto, tassa akaraṇañca vibhattaṃ siyā, evaṃ sati aṭṭhamicchattānaṃ akaraṇaṃ anivāritaṃ siyā’’ti vattabbattā ‘‘sabbapāpaṃ nāma aṭṭha micchattānī’’tiādi vuttaṃ. Micchāsatīti aniccādīsu ‘‘nicca’’nti anussaraṇacintanādivasena pavattaakusalappavatti.

Sabbapāpassa akaraṇaṃ bahudhā ācariyena vibhattaṃ, amhehi ca viññātaṃ, ‘‘kathaṃ kusalassa sampadā vibhajitabbā viññātabbā’’ti vattabbattā kusalassa sampadaṃ vibhajitvā dassento ‘‘aṭṭhasu micchattesu pahīnesū’’tiādimāha. Aṭṭha sammattānīti sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhīti aṭṭhasammattāni visabhāgaparivattanadhammavasena sampajjanti. Atītassāti atītena sammāsambuddhena desitassa. Vipassino hi bhagavato ayaṃ pātimokkhuddesagāthā. Citte pariyodāpiteti cittapaṭibaddhā pañcakkhandhāpi pariyodāpitā bhavanti. ‘‘Cittapariyodāpitena pañcannaṃ khandhānaṃ pariyodāpitabhāvo kathaṃ amhehi saddahitabbo’’ti vattabbattā ‘‘evañhī’’tiādi vuttaṃ. Evaṃ vuttappakārena bhagavā yaṃ ‘‘cetovisuddhatthaṃ bhikkhave tathāgate brahmacariyaṃ vussatī’’ti vacanaṃ āha, tena ‘‘ceto…pe… vussatī’’ti vacanena tumhehi saddahitabboti vuttaṃ hoti. ‘‘Pariyodāpanā katividhā bhavantī’’ti vattabbattā ‘‘duvidhā hī’’tiādi vuttaṃ. Samathavipassanāya nīvaraṇappahānañca ariyamaggabhāvanāya anusayasamugghāto cāti pariyodāpanassa duvidhattā pañcakkhandhā pariyodāpitā bhavantīti attho. Pahīnanīvaraṇānusayā hi puggalā pasādanīyavaṇṇā honti.

‘‘Pariyodāpanassa kittikā bhūmiyo’’ti pucchitabbattā ‘‘dve pariyodāpanabhūmiyo’’tiādi vuttaṃ. ‘‘‘Sabbapāpassa akaraṇa’ntiādigāthāya desitesu dhammesu katamaṃ dukkhasaccaṃ, katamaṃ samudayasaccaṃ , katamaṃ maggasaccaṃ, katamaṃ nirodhasacca’’nti pucchitabbattā ‘‘tattha yaṃ paṭivedhenā’’tiādi vuttaṃ. Tatthāti gāthāya desitesu dhammesu yaṃ khandhapañcakaṃ paṭivedhena pariññābhisamayena pariyodāpeti, idaṃ khandhapañcakaṃ dukkhaṃ dukkhasaccaṃ bhave. Yato taṇhāsaṃkilesato khandhapañcakaṃ pariyodāpeti, ayaṃ taṇhāsaṃkileso samudayo samudayasaccaṃ. Yena ariyamaggaṅgena pariyodāpeti, ayaṃ ariyamaggo maggasaccaṃ. Yaṃ asaṅkhatadhātuṃ adhigatena puggalena pariyodāpitaṃ, ayaṃ asaṅkhatadhātudhammo nirodho nirodhasaccaṃ bhave. Imāni cattāri saccāni gāthāya desitadhammānaṃ sabhāgavisabhāgadhammāvaṭṭanavasena niddhāritāni. ‘‘Tenāhā’’tiādikassa attho heṭṭhā vuttanayena veditabbo.

‘‘Sabbapāpassa akaraṇa’’ntiādigāthāya desitānaṃ dhammānaṃ sabhāgavisabhāgadhammāvaṭṭanavasena cattāri saccāni ācariyena niddhāritāni, amhehi ca viññātāni.


31. "到此所有恶已被分别,其不作也已被分别,如是则八邪性的不作将未被防止"因此应当说,所以说"所有恶即八邪性"等。"邪念"是在无常等中以"常"的随念思维等方式而转起的不善转起。
所有恶的不作已被导师多方分别,我们也已了知,由于应当说"如何分别了知善的成就",为了显示善的成就的分别而说"在八邪性被断时"等。"八正性"即正见、正思维、正语、正业、正命、正精进、正念、正定,这八正性通过异类转变法的方式而成就。"过去的"是过去的正等觉者所说的。这是毗婆尸世尊的波罗提木叉诵偈。"在心清净时"五蕴也成为清净。由于应当说"我们应当以什么相信由心清净而五蕴成为清净",所以说"如是"等。如是以所说的方式,世尊说"诸比丘,为心清净故而于如来处修梵行"这句话,通过"为心...乃至...修"这句话,你们应当相信。由于应当说"清净有几种",所以说"有两种"等。以止观断除诸盖和以圣道修习断除诸随眠,因为清净有两种,所以五蕴成为清净的意思。因为断除诸盖和随眠的人们成为有清净颜色。
由于可以问"清净有几种地",所以说"两种清净地"等。由于可以问"在'不作所有恶'等偈颂所说的诸法中,什么是苦谛,什么是集谛,什么是道谛,什么是灭谛",所以说"其中以通达"等。"其中"即在偈颂所说的诸法中,以通达即遍知现观而清净的五蕴,这个五蕴是苦,是苦谛。从哪个贪爱染污而清净五蕴,这个贪爱染污是集,是集谛。以什么圣道分而清净,这个圣道是道,是道谛。已证得的人所清净的无为界,这个无为界法是灭,是灭谛。这四谛通过偈颂所说诸法的同类异类法转向的方式而被确定。"因此说"等的意思应当依照前面所说的方式了知。
"不作所有恶"等偈颂所说诸法通过同类异类法转向的方式而成为四谛已被导师确定,我们也已了知。


‘‘‘Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle;

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī’ti –

Gāthāya desitānaṃ dhammānaṃ visabhāgasabhāgadhammānaṃ āvaṭṭanavasena kathaṃ cattāri saccāni niddhāritānī’’ti vattabbattā ‘‘dhammo have’’tiādimāha. Tāya gāthāya desite dhamme vibhajitvā dassento ‘‘dhammo nāmā’’tiādimāha. Tattha dhammo nāmāti puññadhammo nāma. Indriyasaṃvaroti manacchaṭṭhindriyasaṃvarasīlādiko sabbo saṃvaro. Tena vuttaṃ –‘‘indriyasaṃvarasīsena cettha sabbampi sīlaṃ gahitanti daṭṭhabba’’nti (netti. aṭṭha. 31). Cattāro apāyā dukkaṭakammakārīnaṃ gatibhūtattā duggati. Sabbā upapattiyo pana dukkhadukkhasaṅkhāradukkhavipariṇāmadukkhasamaṅgīnaṃ gatibhūtattā duggati nāma.

‘‘Tasmiṃ duvidhe dhamme indriyasaṃvaradhammo kattha ṭhito, kathaṃ suciṇṇo, kuto rakkhatī’’ti pucchitabbattā ‘‘tattha yā saṃvarasīle’’tiādi vuttaṃ. Tatthāti tasmiṃ duvidhe dhamme. Saṃvarasīle ṭhitā yā akhaṇḍakāritā hoti, ayaṃ akhaṇḍavasena kātabbo saṃvarasīle ṭhito suṭṭhu āciṇṇapariciṇṇo puññadhammo catūhi apāyehi attano ādhāraṃ attānaṃ rakkhantaṃ puggalaṃ ekantikabhāvena rakkhati, anekantikabhāvena pana rakkhitamatto puññadhammopi rakkhatīti attho gahetabbo. Apāyehīti ca padhānavasena vuttaṃ, rogādiantarāyatopi rakkhati. Rogādiantarāyo vā ayato apagatattā apāyantogadhoti daṭṭhabbo.

‘‘Tathā rakkhatīti kena amhehi saddahitabbo’’ti vattabbattā ‘‘evaṃ bhagavā’’tiādi vuttaṃ. Evaṃ vuttappakārena lakkhaṇapakāradassanaṃ bhagavā ‘‘dvemā, bhikkhave, sīlavato gatiyo devā ca manussā cā’’ti yaṃ vacanaṃ āha, tena ‘‘dvemā…pe… manussā cā’’ti vacanena tumhehi saddahitabboti vuttaṃ hoti. ‘‘Saṃvarasīle ṭhitassa akhaṇḍakātabbassa suciṇṇassa puññadhammassa apāyehi rakkhaṇe ekantikabhāvo kena suttena dīpetabbo’’ti vattabbattā ‘‘evañca nāḷandāya’’ntiādi vuttaṃ. Tattha evañcāti iminā idāni vuccamānena pakārenapi vuttappakāro attho veditabbo. Nāḷandāyanti nāḷandanāmake nigame nisinno asibandhakanāmassa putto gāmaṇi gāmajeṭṭhako bhagavantaṃ etaṃ vuccamānaṃ ‘‘brāhmaṇā, bhante’’tiādivacanaṃ avoca.

Brāhmaṇāti bāhirakā brāhmaṇā. Bhanteti bhagavantaṃ gāmaṇi ālapati. Pacchābhūmakāti pacchimadisāya nisinnakā. Uyyāpentīti manussalokato uddhaṃ devalokaṃ yāpenti pāpenti.

Idhassāti idhaloke assa bhaveyya. Puriso pāṇātipātī…pe… micchādiṭṭhiko assa bhaveyyāti yojanā. Sesaṃ pāḷito ceva vuttānusārena ca ñeyyaṃ.

32. ‘‘Visabhāgadhammasabhāgadhammāvaṭṭanavasena catunnaṃ saccānaṃ niddhāritabhāvo kena amhehi saddahitabbo’’ti vattabbattā ‘‘tenāha mahākaccāno ekamhi padaṭṭhāne’’ti vuttaṃ.

‘‘Ettāvatā ca āvaṭṭo hāro paripuṇṇo, añño niyutto natthī’’ti vattabbattā ‘‘niyutto āvaṭṭo hāro’’ti vuttaṃ. Yassaṃ yassaṃ pāḷiyaṃ yo yo āvaṭṭo hāro yathālābhavasena yojito, tassaṃ tassaṃ pāḷiyaṃ so so āvaṭṭo hāro tathā niddhāretvā yutto yojitoti attho daṭṭhabbo.

Iti āvaṭṭahāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusāreneva gambhīrattho vitthārato vibhajitvā gahetabboti.

8. Vibhattihāravibhaṅgavibhāvanā



"法确实保护行法者，如同大雨时的遮盖；
在清净的法中，行法者不会堕入恶道。"
因此应当说，"法确实"等的偈颂所示的法，通过同类异类法的转向，如何四谛已被确定。通过那偈颂所示的法，显示出"法即"等的含义。在这里，法即是指善法。感官的节制是指心、眼、耳、鼻、舌、身、意等的节制及其所包含的所有节制。因此说："在这里，所有的节制都包括在感官节制的戒律中"（见《注释》八章31节）。四种恶道是因造作恶业而堕落的，因而称为恶道。所有的生起都是因苦、苦的苦、因变迁而苦的总和，因而称为恶道。
"在那两种法中，感官节制的法处于何处，如何清净，何以保护"因此应当问，"在那里是节制的戒律"等。这里是指那两种法。在节制的戒律中，处于不被破坏的状态，这种不被破坏的状态应当被理解为在节制的戒律中，善法是经过良好的修习而成就的，能够保护自己并保护他人，因而被称为善法。因而，"在恶道中"是指通过努力而得的，疾病等的障碍也能保护。因疾病等的障碍而不再堕落，故应被视为脱离恶道。
"如是保护，何以应当相信"因此应当说，"如是世尊"等。根据如是所说的方式，世尊说："两种，诸比丘，善者的去处，天人和人类"等，因此通过"两种...乃至...人类"这句话，你们应当相信。"在节制的戒律中，处于不被破坏的状态，清净的善法，如何保护自己不堕入恶道，何以被称为单一的"因此应当说，"如是那位在那拉丹城"等。这里的"如是"是指通过此时所说的方式而被理解的意义。那位在那拉丹城的村长，名为阿西班达卡的儿子，向世尊说了"婆罗门啊，尊者"等话。
婆罗门是指外道的婆罗门。尊者是对世尊的称呼。位于西方的坐者。升天者是指人类世界向上到达天界。
在这里是指此世。人若杀生...乃至...若邪见者则是指此义。其余的可依照前述所说的理解。
32. "通过同类异类法的转向，四谛的确定如何应当相信"因此应当说，"因此说，伟大的迦叶"在一个立场上"等。
"到此为止，圆满的轮回，没有其他的约束"因此应当说，"约束的轮回"等。对于每一部经文中所提到的轮回，按其所获得的方式进行对应，因而每一部经文中的轮回应当被确定并理解。
因此，轮回与约束的分解已完成。
智慧者应当通过注释的解释，深入理解其深意并详细分析。
轮回与约束的分解与分析

33. Yena yena saṃvaṇṇanāvisesabhūtena āvaṭṭahāravibhaṅgena āvaṭṭetabbā padaṭṭhānādayo vibhattā, so saṃvaṇṇanāvisesabhūto āvaṭṭahāravibhaṅgo paripuṇṇo, ‘‘tattha katamo vibhattihāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo vibhattihāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso vibhattihāro vibhattihāravibhaṅgo nāmāti pucchati. ‘‘Dhammañca padaṭṭhānaṃ bhūmiñcā’’tiādiniddesassa idāni mayā vuccamāno ‘‘dve suttānī’’tiādiko vitthārabhūto saṃvaṇṇanāviseso vibhattihāro vibhattihāravibhaṅgo nāmāti attho gahetabbo.

‘‘Yesu suttesu vuttā dhammapadaṭṭhānabhūmiyo iminā vibhattihārena vibhattā, tāni suttāni kittakānī’’ti pucchitabbattā tāni suttāni paṭhamaṃ dassetuṃ ‘‘dve suttāni vāsanābhāgiyañca nibbedhabhāgiyañcā’’ti vuttaṃ. Tattha vāsanābhāgiyanti puññabhāvanā vāsanā nāma, vāsanāya bhāgo koṭṭhāso vāsanābhāgo, vāsanābhāge vācakabhāvena niyuttaṃ suttanti vāsanābhāgiyaṃ, katamaṃ taṃ? Yasmiṃ sutte tīṇi puññakiriyavatthūni bhagavatā desitāni, taṃ suttaṃ vāsanābhāgiyaṃ. Nibbedhabhāgiyanti lobhakkhandhādīnaṃ nibbijjhanaṃ padālanaṃ nibbedho, nibbedhassa bhāgo koṭṭhāso nibbedhabhāgo, nibbedhabhāge vācakabhāvena niyuttaṃ suttanti nibbedhabhāgiyaṃ, katamaṃ taṃ? Yasmiṃ sutte sekkhāsekkhadhammā bhagavatā desitā, taṃ suttaṃ nibbedhabhāgiyaṃ.

‘‘Tesaṃ suttānaṃ paṭiggāhakā puggalā yāhi paṭipadāhi sampajjanti, tā paṭipadā kittikā’’ti pucchitabbattā ‘‘dve paṭipadā’’tiādi vuttaṃ. Dānasīlabhāvanāmayapuññabhāge bhavā paṭipadāti puññabhāgiyā. Phalabhāge bhavā paṭipadāti phalabhāgiyā. ‘‘Yesu sīlesu ṭhitā paṭiggāhakā paṭipajjanti, tāni sīlāni kittakānī’’ti pucchitabbattā ‘‘dve sīlānī’’tiādi vuttaṃ. Saṃvarati etena saṃvarenāti saṃvaro, so saṃvaro pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti pañcavidho. Sabbopi pāpasaṃvaraṇato saṃvaro, lokiyalokuttarasampattiṭṭhānattā sīlaṃ nāma. Pajahati etena pahātabbeti pahānaṃ, pajahanaṃ vā pahānaṃ, tañca pahānaṃ tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭipassaddhippahānaṃ, nissaraṇappahānanti pañcavidhaṃ. Tattha nissaraṇappahānaṃ vajjetvā catubbidhaṃ pahānaṃ vuttanayena sīlaṃ nāma.


33. 从轮转行相分别中，应当以轮转方式分别所依等，这个作为解释特性的轮转行相分别已圆满，由于可以问"其中什么是分别行相分别"，所以说"其中什么是分别行相"等。其中，"其中"是在已说的十六种教说行相等中，问什么是作为解释特性的分别行相即分别行相分别。应当理解"法与所依与地"等说明现在我要说的"两经"等详细的解释特性为分别行相即分别行相分别。
由于可以问"在哪些经中所说的法、所依、地通过此分别行相而被分别，那些经有几种"，为了首先显示那些经而说"两经，即习近分与通达分"。其中，"习近分"是指功德修习称为习近，习近的部分称为习近分，在习近分中以说明的方式确定的经即习近分，是什么？在那部经中世尊说三种功德事，那部经是习近分。"通达分"是指贪蕴等的通达、破坏为通达，通达的部分称为通达分，在通达分中以说明的方式确定的经即通达分，是什么？在那部经中世尊说有学无学法，那部经是通达分。
由于可以问"那些经的领受者通过什么道路而成就，那些道路有几种"，所以说"两种道路"等。在布施、持戒、修习所成的功德部分中存在的道路即功德分。在果部分中存在的道路即果分。由于可以问"领受者住立在哪些戒中而修行，那些戒有几种"，所以说"两种戒"等。以此防护而防护为防护，那个防护即波罗提木叉防护、念防护、智防护、忍防护、精进防护等五种。一切因防护恶而称为防护，因为是世间出世间成就的立足处而称为戒。以此断除应断为断除，或者断除即断除，那个断除即暂时断除、镇伏断除、断除断除、寂止断除、出离断除等五种。其中除去出离断除，四种断除如前所说称为戒。


‘‘Tesu suttādīsu bhagavā katamaṃ suttaṃ katamāya paṭipadāya desayati, katarasmiṃ sīle ṭhito puggalo katamena sīlena brahmacārī bhavatī’’ti pucchitabbattā tathā vibhajitvā dassetuṃ ‘‘tattha bhagavā’’tiādi vuttaṃ. Tattha tesu vāsanābhāgiyādīsu suttesu vāsanābhāgiyaṃ suttaṃ tattha tāsu puññabhāgiyādipaṭipadāsu puññabhāgiyāya paṭipadāya bhagavā yassa puggalassa desayati, so vāsanābhāgiyasuttapaṭiggāhako puggalo tattha saṃvarasīlādīsu saṃvarasīle ṭhito hutvā tena saṃvarasīlasaṅkhātena brahmacariyena seṭṭhacariyena brahmacārī seṭṭhācārapūrako bhavati. Tattha tesu vāsanābhāgiyādīsu suttesu nibbedhabhāgiyaṃ suttaṃ tattha tāsu puññabhāgiyādipaṭipadāsu phalabhāgiyāya paṭipadāya yassa puggalassa bhagavā desayati, so nibbedhabhāgiyasuttapaṭiggāhako puggalo tattha saṃvarasīlādīsu pahānasīle samucchedappassaddhippahānavasena ṭhito hutvā tena pahānasīlasaṅkhātena visesabhūtena maggasaṅkhātena brahmacariyena brahmacārī bhavatīti yojanā kātabbā.

‘‘Vāsanābhāgiyasuttādīsu katamaṃ vāsanābhāgiyaṃ sutta’’nti pucchitabbattā ‘‘tattha katama’’ntiādi vuttaṃ. Tattha tatthāti tesu vāsanābhāgiyasuttādīsu. Dānakathāti sappurisadānadānaphalaasappurisadānadānaphalakathā. Sīlakathāti pañcasīlādisīlaphalakathā. Saggakathāti saggasampattisukhakathā ceva sagge nibbattāpakapuññakathā ca. Ādīnavoti ādīnavadassako suttanto. Ānisaṃsoti ānisaṃsadassako suttanto. Vāsanābhāgiyaṃ suttaṃ nāmāti yojanā.

‘‘Tattha katama’’ntiādīsu anusandhyattho vuttanayova. Yā desanā catusaccappakāsanā, sā desanā nibbedhabhāgiyaṃ suttaṃ nāmāti yojanā. Evañca sati vāsanābhāgiyasuttassapi nibbedhabhāgiyasuttabhāvo āpajjeyya catusaccappakāsanatoti codanaṃ manasi katvā ‘‘vāsanābhāgiye sutte’’tiādi vuttaṃ. Vāsanābhāgiye sutte pajānanā vuṭṭhānagāminivipassanā ariyamaggapadaṭṭhānabhūtā paññā natthi, maggo ariyamaggo natthi, phalaṃ ariyaphalaṃ natthi. Nibbedhabhāgiye sutte pana pajānanādayo atthi, vāsanābhāgiye sutte natthi. ‘‘Pajānanā’’tiādinā catusaccappakāsanā dānakathādikā nibbedhabhāgiye sutte antogadhā, itaraṃyeva vāsanābhāgiyasuttanti nāmāti dasseti. Yesu suttesu vuttā dhammapadaṭṭhānabhūmiyo vibhattā, tāni suttāni dveyeva na honti, kasmā ‘‘dveyeva suttāni niddhāritānī’’ti ce vadeyyuṃ? Asaṅkarato sutte vuttānaṃ dhammapadaṭṭhānabhūmīnaṃ vibhajitabbānaṃ suviññeyyattā. ‘‘Yadi evaṃ saṃkilesabhāgiyaasekkhabhāgiyasuttānipi niddhāritāni asaṅkarattā’’ti ce vadeyyuṃ? No niddhāritāni, vāsanābhāgiyasutte niddhārite saṃkilesabhāgiyasuttampi niddhāritaṃ, saṃkilesadhammato nissaṭṭhadhammānaṃyeva vāsanābhāgiyadhammattā nibbedhabhāgiyasutte ca niddhārite asekkhabhāgiyasuttampi niddhāritaṃ anaññattā.


由于可以问"世尊在那些经等中，以什么经、什么道路说法，住立在什么戒中的人，以什么戒成为梵行者"，为了如此分别并显示，说"在那里世尊"等。在那里，在那些习近分等经中，对于习近分经，在那些功德分等道路中，世尊对哪个人说法，那个人是习近分经的领受者，他住立在节制戒等中的节制戒，以那个被称为节制戒的梵行，成为最上行的梵行者。在那里，在那些习近分等经中，对于通达分经，在那些功德分等道路中，世尊对哪个人说法果分道路，那个人是通达分经的领受者，他住立在节制戒等中的断除戒，以断除和寂止断除的方式，以那个被称为断除戒的、特别的、被称为道的梵行而成为梵行者，应当这样理解。
由于可以问"在习近分经等中，什么是习近分经"，所以说"在那里什么"等。在那里，"在那里"是指那些习近分经等。"布施说"是关于善士布施的果报和非善士布施的果报的说法。"戒说"是关于五戒等戒的果报的说法。"天界说"是关于天界成就的快乐，以及在天界重生的功德的说法。"过患"是显示过患的经。"功德"是显示功德的经。这就是习近分经的意义。
在"在那里什么"等中，其意义与前面所说的方式相同。能显示四谛的说法，即为通达分经，应当这样理解。如果是这样，习近分经也可能成为通达分经，因为能显示四谛，为了应对这个质疑，说"在习近分经"等。在习近分经中，没有了知、出起的观，没有以圣道为基础的智慧，没有道，没有圣道，没有果，没有圣果。但在通达分经中有了知等，在习近分经中没有。通过"了知"等，显示布施说等四谛的说明包含在通达分经中，另一个即是习近分经。在哪些经中所说的法、所依、地已被分别，那些经并非仅仅两部，若问"为什么说仅仅两部经已被确定"？因为经中所说的法、所依、地易于理解且无混杂。若问"如果是这样，染污分和无学分的经是否也已确定"？不，未被确定。在习近分经已确定时，染污分经也已确定，因为习近分经中的法已经与染污法分离。在通达分经已确定时，无学分经也已确定，因为无他性。


‘‘Yesu suttesu vuttā dhammapadaṭṭhānabhūmiyo vibhattihārena vibhattā, tāni suttāni katamena phalena yojayitabbānī’’ti pucchitabbattā ‘‘imāni cattāri suttānī’’tiādi vuttaṃ. Tattha imāni cattāri suttānīti yathāniddhāritāni vāsanābhāgiyanibbedhabhāgiyasuttāni ceva taṃniddhāraṇena niddhāritāni saṃkilesabhāgiyaasekkhabhāgiyasuttāni cāti cattāri suttāni imesaṃyeva catunnaṃ suttānaṃ desanāya nayena nītena phalena sabbato sabbabhāgena saṃvarasīlappahānasīlena brahmacariyena yojayitabbāni. Yojentena ca sabbato sabbabhāgena ca padādivicayena hārena saṃvarasīlādikaṃ phalaṃ vicinitvā yuttihārena yuttaṃ phalaṃ gavesitvā ‘‘idaṃ phalaṃ imassa puggalassa phalaṃ, idaṃ phalaṃ imassa suttassa phala’’nti suttāni visuṃ visuṃ phalena yojayitabbānīti attho gahetabbo.

‘‘Kittakena phalena brahmacariyena yojetabbānī’’ti pucchitabbattā ‘‘yāvatikā ñāṇassa bhūmī’’ti vuttaṃ. Bhagavatā desitena vāsanābhāgiyasuttena siddhā yāvatikā puññabhāgiyā paṭipadādayo vibhajanañāṇassa bhūmi ārammaṇā bhavitumarahanti, tāvatikāhi bhūmīhi vāsanābhāgiyasuttaṃ yojayitabbaṃ. Nibbedhabhāgiyasuttena siddhā yāvatikā phalabhāgiyā paṭipadādayo vibhajanañāṇassa bhūmi ārammaṇā bhavitumarahanti, tāvatikāhi bhūmīhi nibbedhabhāgiyasuttaṃ yojetabbaṃ. Itaradvayampi suttaṃ yathāsambhavaṃ yojetabbaṃ. Etena ñāṇassa bhūmīnaṃ suttatthānaṃ bahuvidhattaṃ dasseti.



由于可以问"在哪些经中所说的法、所依、地已通过分别行相而被分别，那些经应当以什么果相应"，所以说"这四经"等。在那里，"这四经"是指已确定的习近分和通达分经，以及通过确定它们而已确定的染污分和无学分经，这四经应当以这四经的教说方式所导向的果，从一切方面以节制戒和断除戒的梵行相应。而且在相应时，应当从一切方面以词句等的观察行相观察节制戒等的果，以理趣行相寻求适当的果，"这个果是这个人的果，这个果是这个经的果"，应当这样使经各别地与果相应，应当这样理解其意义。
由于可以问"应当与多少果的梵行相应"，所以说"智慧的地有多少"。由世尊所说的习近分经所成就的功德分道路等，凡是能成为分别智的地的所缘，应当以那么多的地使习近分经相应。由通达分经所成就的果分道路等，凡是能成为分别智的地的所缘，应当以那么多的地使通达分经相应。其他两部经也应当随其可能而相应。通过这个显示智慧的地和经义的多样性。

34. Vāsanābhāgiyasuttādīsu vuttā dhammā vāsanābhāgiyanibbedhabhāgiyabhāvehi ācariyena vibhattā, amhehi ca ñātā, ‘‘kathaṃ saṃkilesabhāgiyaasekkhābhāgiyabhāvehi asādhāraṇāsādhāraṇabhāvehi vibhajitabbā’’ti pucchitabbattā ‘‘tattha katame dhammā sādhāraṇā’’tiādi āraddhaṃ. Aṭṭhakathāya pana –

‘‘Evaṃ vāsanābhāgiyanibbedhabhāgiyabhāvehi dhamme ekadesena vibhajitvā idāni tesaṃ kilesabhāgiyaasekkhabhāgiyabhāvehi sādhāraṇāsādhāraṇabhāvehi vibhajituṃ ‘tattha katame dhammā sādhāraṇā’tiādi āraddha’’nti (netti. aṭṭha. 34) –

Vuttaṃ. Tattha tatthāti ye dhammā sutte vuttā vibhattihārena vibhajitabbā, tesu dhammesu katame dhammā sādhāraṇāti pucchati, dve dhammā sādhāraṇāti vissajjeti. Te dve dhamme sarūpato dassetuṃ ‘‘nāmasādhāraṇā, vatthusādhāraṇā cā’’ti vuttaṃ. Tattha nāmasādhāraṇāti nāmena nāmapaññattiyā sādhāraṇā samānā, ‘‘kusalā’’ti nāmena ekavīsati cittuppādā samānā, ‘‘akusalā’’tyādināmena dvādasa cittuppādā samānā, kusalādināmapaññattivacanena vacanīyā atthā kusalādināmasādhāraṇāti vuttā. Tena ṭīkāyaṃ –

‘‘Nāmaṃ nāmapaññatti, taṃmukheneva saddato tadatthāvagamo. Saddena ca sāmaññarūpeneva tathārūpassa atthassa gahaṇaṃ, na visesarūpena. Tasmā saddavacanīyā atthā sādhāraṇarūpanāmāyattagahaṇīyatāya nāmasādhāraṇā vuttā’’ti –

Vuttaṃ. Vatthusādhāraṇāti patiṭṭhānabhūtena vatthunā sādhāraṇā. Yasmiṃ patiṭṭhānabhūte santāne vā cittuppādādimhi vā ye dhammā pavattanti, te dhammā tena santānena vā vatthunā tena cittuppādādinā vā sādhāraṇā samānāti attho. Ekasantāne patitattā phusanādisabhāvato bhinnāpi vatthusādhāraṇā samānavatthukāyeva bhavantīti vibhattihārena vibhajitvāti vuttaṃ hoti.


34. 在习近分经等中所说的诸法已被导师以习近分和通达分的性质分别，我们也已了知，由于可以问"如何以染污分和无学分的性质、共通和不共通的性质来分别"，所以开始说"在那里什么法是共通的"等。但在注释中说：
"如是以习近分和通达分的性质部分地分别诸法后，现在为了以染污分和无学分的性质、共通和不共通的性质来分别它们，开始说'在那里什么法是共通的'等。"
在那里，"在那里"是问在经中所说应当以分别行相来分别的那些法中，什么法是共通的，回答说两种法是共通的。为了显示那两种法的自性而说"名共通和事共通"。其中，"名共通"是以名即名称而共通，以"善"之名而二十一心生起是共通的，以"不善"等名而十二心生起是共通的，以善等名称言说而可说的义理被称为善等名共通。因此在疏中说：
"名是名称，只通过它从声音而了解其义。通过声音以共相的形式而取如此的义，不是以特相的形式。因此，以声音可说的义理，因为以共相形式的名而可取，所以说是名共通。"
"事共通"是以作为所依的事物而共通。在作为所依的相续或心生起等中，那些法生起，那些法与那个相续或事物或那个心生起等是共通的意思。虽然因落在一个相续中而有触等自性的差异，但因为是事共通而成为同一事物，这样以分别行相来分别而说。


‘‘Kiṃ nāmasādhāraṇavatthusādhāraṇāyeva vibhajitabbā, aññaṃ vibhajitabbaṃ natthī’’ti pucchitabbattā ‘‘yaṃ vā panā’’tiādi vuttaṃ. Nāmasādhāraṇavatthusādhāraṇehi aññaṃ yaṃ vā pana kiccasādhāraṇapaccayasādhāraṇapaṭipakkhādisādhāraṇampi dhammajātaṃ evaṃjātiyaṃ sādhāraṇajātiyaṃ, tampi sabbaṃ vicayahārena vicinitvā yuttihārena gavesitvā yuttaṃ sādhāraṇaṃ vibhattihārena vibhajitabbanti adhippāyo. ‘‘Tesu nāmasādhāraṇādīsu katame nāmasādhāraṇā, katame vatthusādhāraṇā’’ti pucchitabbattā ‘‘micchattaniyatānaṃ sattāna’’ntiādi vuttaṃ. Mātughātakādīnaṃ channaṃ micchattaniyatakammakarānaṃ sattānañca duggatiahetukasugatiahetukaduhetukatihetukānaṃ catunnaṃ puthujjanānaṃ aniyatakammakarānaṃ sattānañca santāne pavattā dassanapahātabbā kilesā dassanapahātabbanāmasādhāraṇā samānā bhavanti sakkāyadiṭṭhivicikicchāsīlabbataparāmasanavasena bhinnasabhāvānampi dassanapahātabbanāmanātivattanato. Vuttappakārānaṃ niyatāniyatasattānaṃ dassanapahātabbānaṃ kilesānaṃ patiṭṭhānavatthubhāvato vatthusādhāraṇā ca samānavatthukāti attho. Puthujjanassa duggatiahetukādicatubbidhasattassa, sotāpannassa ca santāne pavattā kāmarāgabyāpādā kilesā kāmarāgabyāpādanāmasādhāraṇā samānā bhavanti sakadāgāmimaggappahātabbaanāgāmimaggappahātabbavasena bhinnasabhāvānampi kāmarāgabyāpādanāmanātivattanato. Vuttappakārassa puthujjanassa, sotāpannassa ca kāmarāgabyāpādānaṃ patiṭṭhānavatthubhāvato vatthusādhāraṇā samānavatthukāti attho ca gahetabbo. Puthujjanassa, anāgāmissa ca santāne pavattā uddhaṃbhāgiyā saṃyojanā uddhambhāgiyanāmasādhāraṇā samānā bhavanti rūparāgādivasena bhinnasabhāvānampi uddhaṃbhāgiyanāmanātivattanato. Puthujjanassa, anāgāmissa ca uddhaṃbhāgiyānaṃ patiṭṭhānavatthubhāvato vatthusādhāraṇā samānavatthukāti attho ca gahetabbo. Tena vuttaṃ ṭīkāyaṃ – ‘‘dassanapahātabbānañhi yathā micchattaniyatasattā pavattiṭṭhānaṃ, evaṃ aniyatāpī’’ti vuttaṃ. Saṅkhepato pana saṃkilesapakkhe pahānekaṭṭhā kilesā nāmasādhāraṇā honti, sahajekaṭṭhā kilesā vatthusādhāraṇāti daṭṭhabbā.


由于可以问"是否只需分别名共通和事共通，没有其他需要分别的吗"，所以说"或者其他"等。除了名共通和事共通之外，其他任何作用共通、缘共通、对治等共通的法类，如此类的共通类，也都应当以观察行相观察，以理趣行相寻求，以分别行相分别适当的共通，这是其意趣。由于可以问"在那些名共通等中，什么是名共通，什么是事共通"，所以说"邪性决定的诸有情"等。
在杀母等六种邪性决定业作者的有情，和恶趣无因、善趣无因、二因、三因等四种非决定业作者的凡夫有情的相续中生起的见所断烦恼，成为见所断名共通，虽然以有身见、疑、戒禁取见的方式有不同的自性，但因不超过见所断之名。对上述决定和非决定有情的见所断烦恼来说，因为是所依事物，所以是事共通即同一事物，这是其意义。
在凡夫即恶趣无因等四种有情和预流者的相续中生起的欲贪、瞋恨烦恼，成为欲贪瞋恨名共通，虽然以一来道所断和不还道所断的方式有不同的自性，但因不超过欲贪瞋恨之名。应当理解对上述凡夫和预流者的欲贪、瞋恨来说，因为是所依事物，所以是事共通即同一事物。
在凡夫和不还者的相续中生起的上分结，成为上分名共通，虽然以色贪等的方式有不同的自性，但因不超过上分之名。应当理解对凡夫和不还者的上分来说，因为是所依事物，所以是事共通即同一事物。因此在疏中说："对见所断来说，如邪性决定有情是生起处，非决定者也是如此。"简言之，应当知道在染污分中，断同一处的烦恼是名共通，俱生同一处的烦恼是事共通。

Saṃkilesapakkhe sādhāraṇā ācariyena vibhattā, amhehi ca ñātā, ‘‘kathaṃ vodānapakkhe sādhāraṇā vibhattā’’ti pucchitabbattā ‘‘yaṃ kiñci ariyasāvako’’tiādi vuttaṃ. Tattha yaṃ kiñcīti sāmaññavasena vuttā paṭhamajjhānasamāpattiādikā lokiyā samāpattiyeva gahitā. Ariyasāvakoti ariyassa bhagavato sāvako ariyasāvakoti vattabbo, jhānalābhī ca phalaṭṭho ca puggalo, na maggaṭṭho. Maggaṭṭho hi lokiyaṃ yaṃ kiñci samāpattiṃ na samāpajjati. Sabbā sā lokiyasamāpatti rūpāvacarā arūpāvacarā dibbavihāro brahmavihāro paṭhamajjhānasamāpattīti evamādīhi pariyāyehi sādhāraṇā taṃsamaṅgīhi vītarāgāvītarāgehi sādhāraṇā lokiyasamāpattināmanātivattanato ca vītarāgāvītarāgehi samāpajjitabbato ca. ‘‘Ariyasāvako ca lokiyaṃ samāpattiṃ samāpajjanto odhiso odhiso samāpajjati, evaṃ sati kathaṃ vītarāgehi sādhāraṇāti saddahitabbā’’ti vattabbattā ‘‘sādhāraṇā hi dhammā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘kathaṃ te odhiso gahitā, atha odhiso gahetabbā, kathaṃ sādhāraṇāti anuyogaṃ manasi katvā taṃ visodhento āha – ‘sādhāraṇā hi dhammā evaṃ aññamañña’ntiādī’’ti vuttaṃ.

Tattha evaṃ vītarāgāvītarāgehi odhiso odhiso samāpajjitabbā dhammā paraṃ paraṃ pacchā pacchā pavattiyamānaṃ dhammajātaṃ sakaṃ sakaṃ pubbe pubbe jātaṃ ‘‘lokiyasamāpattī’’ti nāmaṃ niyatavisayaṃ aññamaññaṃ hutvā hi yasmā nātivattanti, tasmā sādhāraṇāti saddahitabbā gahetabbāti attho. ‘‘Paraṃ paraṃ samāpajjanto kathaṃ nātivattatī’’ti vattabbattā nātivattanaṃ pākaṭaṃ kātuṃ ‘‘yopī’’tiādi vuttaṃ. Yo ariyasāvako vā avītarāgo vā. Imehi lokiyasamāpattidhammehi samannāgato, so ariyasāvako vā avītarāgo vā paraṃ paraṃ samāpajjantopi taṃ dhammaṃ lokiyaṃ samāpattidhammaṃ nātivattati, aññaṃ upagantvā nātikkamatīti attho. Yehi lokiyasamāpattidhammehi samannāgato, ime lokiyasamāpatti dhammā sādhāraṇāvāti daṭṭhabbā.

‘‘Vāsanābhāgiyādisuttesu vuttā ye dhammā iminā vibhattihārena vibhattā, yesu dhammesu katame dhammā asādhāraṇā’’ti pucchitabbattā ‘‘tattha katame dhammā asādhāraṇā’’tiādi vuttaṃ. Tattha tesu vibhajitabbesu dhammesu katame dhammā asādhāraṇāti pucchati, pucchitvā yāva desanaṃ upādāya asādhāraṇā dhammā gavesitabbā, ‘‘sekkhāsekkhā’’ti vā gavesitabbā, ‘‘bhabbābhabbā’’ti vā gavesitabbā. Atha vā yāva ‘‘sekkhāsekkhā bhabbābhabbā’’ti desanā vuttā, tāva desanaṃ upādāya asādhāraṇā gavesitabbā. Kathaṃ gavesitabbā? Ariyesu sekkhāsekkhadhammavasena ‘‘sekkhā’’ti nāmaṃ asekkhena asādhāraṇaṃ, ‘‘asekkhā’’ti nāmaṃ sekkhena asādhāraṇanti vā, anariyesu ‘‘bhabbā’’ti nāmaṃ abhabbena asādhāraṇaṃ, ‘‘abhabbā’’ti nāmaṃ bhabbena asādhāraṇanti vā gavesitabbā. Kāmarāgabyāpādā saṃyojanā appahīnattā anusayabhāvena uppajjanārahattā aṭṭhamakassa sotāpattimaggaṭṭhassa ca sotāpannassa phalaṭṭhassa ca sādhāraṇā bhavanti, dhammatā dhammasabhāvo asādhāraṇo. Idaṃ vuttaṃ hoti – ‘‘aṭṭhamakassa sotāpattimaggaṭṭhatā sotāpannassa asādhāraṇā, sotāpannassa sotāpannaphalaṭṭhatā ca aṭṭhamakassa sotāpattimaggaṭṭhassa asādhāraṇā. Aṭṭhamakassa vā pahīyamānakilesatā sotāpannassa asādhāraṇā, sotāpannassa pahīnakilesatā ca aṭṭhamakassa asādhāraṇā’’ti.


我来为您直译这段巴利文：
染污分是导师所分别的共通法，我们也了知，"如何是清净分所分别的共通法"而应当询问，因此说了"任何圣者弟子"等。其中，"任何"是就一般意义所说的初禅等世间定。"圣者弟子"是指世尊的圣弟子，应称为圣者弟子，是得禅定和处于果位的人，不是处于道位的。因为处于道位者不能进入任何世间定。一切世间定，无论是色界、无色界、天住、梵住、初禅等，以这些方式都是共通的，对于具有这些的离欲者和未离欲者都是共通的，因为不超越世间定的本质，也因为离欲者和未离欲者都能进入。
"圣者弟子进入世间定时是逐一进入的，如此怎么能相信是与离欲者共通的呢"，因为应当这样问，所以说了"共通之法"等。在注释书中说："如何是逐一所取，又如何应当逐一取，如何是共通"，考虑到这个质问，为了澄清这点而说："共通之法如是相互"等。
其中，这些法是离欲者和未离欲者应当逐一进入的，后后相续生起的法性，各自前前所生的"世间定"这个名称的确定境界，成为相互的，因为不相超越，所以应当相信是共通的，应当如此理解。"逐一进入时如何不超越"，因为应当这样问，为了明显说明不超越的情况，所以说了"若有"等。无论是圣者弟子还是未离欲者，具足这些世间定之法者，那圣者弟子或未离欲者即使逐一进入，也不超越那世间定之法，不会超越进入其他，这是其意义。应当看到，由于具足这些世间定之法，这些世间定之法确实是共通的。
"在习气分等经中所说的法，以此分别理趣所分别的，在这些法中哪些法是不共通的"，因为应当这样问，所以说了"其中哪些法是不共通"等。其中，在这些应当分别的法中，问哪些法是不共通的，问了之后，应当依据教说寻求不共通之法，应当寻求"有学无学"，或应当寻求"能证不能证"。或者，乃至说到"有学无学能证不能证"的教说，应当依据教说寻求不共通。如何寻求？在圣者中依有学无学之法，"有学"之名对无学是不共通的，"无学"之名对有学是不共通的；或在非圣者中，"能证"之名对不能证者是不共通的，"不能证"之名对能证者是不共通的，应当如此寻求。欲贪、嗔恚等结缚因为未断除，以随眠的方式可能生起，对第八者（入流向者）、入流道位者和入流果位者是共通的，但法性、法体是不共通的。这是说："第八者的入流道位性对入流果者是不共通的，入流果者的入流果位性对第八者和入流道位者是不共通的。或者第八者的正在断除烦恼性对入流果者是不共通的，入流果者的已断除烦恼性对第八者是不共通的。"


Uddhambhāgiyā saṃyojanā appahīnattā anusayabhāvena uppajjanārahattā aṭṭhamakassa maggaṭṭhabhāvena aṭṭhamakasadisassa anāgāmimaggaṭṭhassa ca anāgāmissa phalaṭṭhassa ca sādhāraṇā, dhammatā dhammasabhāvo asādhāraṇā. Idaṃ vuttaṃ hoti – ‘‘aṭṭhamakassa anāgāmimaggaṭṭhatā anāgāmissa phalaṭṭhassa asādhāraṇā, anāgāmissa anāgāmiphalaṭṭhatā ca aṭṭhamakassa asādhāraṇā. Aṭṭhamakassa vā pahīyamānakilesatā anāgāmissa asādhāraṇā, anāgāmissa phalaṭṭhassa pahīnakilesatā ca aṭṭhamakassa asādhāraṇā’’ti. ‘‘Maggaṭṭhatā phalaṭṭhatāya asādhāraṇā, phalaṭṭhatā ca maggaṭṭhatāya asādhāraṇā’’tipi vattuṃ vaṭṭati. Sabbesaṃ sattannaṃ sekkhānaṃ puggalānaṃ nāmaṃ‘‘sekkhā’’ti nāmaṃ sādhāraṇaṃ. Dhammatā asādhāraṇāti catunnaṃ maggaṭṭhānaṃ taṃtaṃmaggaṭṭhatā aññamaññaṃ maggaṭṭhānaṃ asādhāraṇā. Heṭṭhimaphalattayaṭṭhānañca asādhāraṇā, heṭṭhimaphalattayaṭṭhānaṃ taṃtaṃphalaṭṭhatā ca aññamaññaṃ phalaṭṭhānaṃ asādhāraṇā, catunnaṃ maggaṭṭhānañca asādhāraṇāti attho. ‘‘Sekkhānaṃ taṃtaṃmaggaṭṭhatā taṃtaṃphalaṭṭhatāya asādhāraṇā, taṃtaṃphalaṭṭhatā ca taṃtaṃmaggaṭṭhatāya asādhāraṇā’’ti vattumpi vaṭṭati. Sabbesaṃ paṭipannakānanti phalatthāya paṭipajjantīti paṭipannakā, tesaṃ maggasamaṅgīnaṃ catunnaṃ puggalānaṃ nāmaṃ ‘‘paṭipannakā’’ti nāmaṃ sādhāraṇaṃ, dhammatā taṃtaṃmaggaṭṭhatā asādhāraṇā. Sabbesaṃ sekkhānaṃ sattannaṃ puggalānaṃ sekkhānaṃ sīlaṃ sādhāraṇaṃ, dhammatā taṃtaṃmaggaṭṭhaphalaṭṭhatā asādhāraṇāti. Vāsanābhāgiyasaṃkilesabhāgiyasuttesu vuttā dassanenapahātabbādayo ceva nibbedhabhāgiyaasekkhabhāgiyasuttesu vuttā sekkhādayo ca dhammā sādhāraṇāsādhāraṇabhedena vibhattihārena vibhajitabbāti adhippāyo veditabbo.


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上分结因为未断除，以随眠的方式可能生起，对第八者以道位性而言与第八者相似的不还道位者和不还果位者是共通的，但法性、法体是不共通的。这是说："第八者的不还道位性对不还果位者是不共通的，不还果者的不还果位性对第八者是不共通的。或者第八者的正在断除烦恼性对不还果者是不共通的，不还果位者的已断除烦恼性对第八者是不共通的。"也可以说"道位性对果位性是不共通的，果位性对道位性是不共通的。"
对所有七种有学补特伽罗（人）的名称"有学"之名是共通的。法性是不共通的，即四道位者各自的道位性对其他道位者是不共通的。对下三果位者也是不共通的，下三果位者各自的果位性对其他果位者是不共通的，对四道位者也是不共通的，这是其意义。也可以说"有学者各自的道位性对各自的果位性是不共通的，各自的果位性对各自的道位性是不共通的。"
"所有行道者"是指为证得果位而修行者，这些具足道的四种补特伽罗（人）的名称"行道者"之名是共通的，但法性即各自的道位性是不共通的。所有七种有学补特伽罗（人）的有学戒是共通的，但法性即各自的道位性和果位性是不共通的。
应当理解，在习气分和染污分经中所说的见所断等法，以及在通达分和无学分经中所说的有学等法，应当以共通和不共通的区分通过分别理趣来分别，这是其意趣。


‘‘Aṭṭhamakassā’’tiādinā ariyesu puggalesu asādhāraṇā ācariyena vibhattā, amhehi ca ñātā, ‘‘kathaṃ anariyesu asādhāraṇā vibhattā’’ti pucchitabbattā ariyesu vuttanayānusārena anariyesupi vibhajitvā gavesitabbāti dassetuṃ ‘‘evaṃ visesānupassinā’’tiādi vuttaṃ . Aṭṭhakathāyaṃ pana – ‘‘evaṃ ‘aṭṭhamakassā’tiādinā ariyapuggalesu asādhāraṇadhammaṃ dassetvā itaresu nayadassanatthaṃ ‘evaṃ visesānupassinā’tiādi vutta’’nti vuttaṃ. Evaṃ ariyesu vuttanayānusārena bhabbābhabbesu anariyesu visesānupassinā asādhāraṇato visesaṃ asādhāraṇaṃ anupassinā gavesakena paṇḍitena bhabbābhabbesupi hīnukkaṭṭhamajjhimaṃ upādāya gavesitabbaṃ. Kathaṃ? Mātughātādivasena pavattānaṃ paṭighasampayuttadiṭṭhisampayuttasattamajavanacittuppādānaṃ micchattaniyatānaṃ taṃsamaṅgīnaṃ vā tathāpavattā paṭhamajavanacittupādādayo aniyatā dhammā paṭighasampayuttādibhāvena sādhāraṇā, micchattaniyatā dhammā ekacittuppādattā asādhāraṇā. Yathā hi cittaṃ ‘‘cittasaṃsaṭṭha’’nti na vattabbaṃ, evaṃ micchattaniyatāpi ‘‘micchattaniyatasādhāraṇā’’ti na vattabbā. Micchattaniyatesupi niyatamicchādiṭṭhikānaṃ diṭṭhisampayuttasattamajavanacittuppādasamaṅgīnaṃ aniyatā diṭṭhisampayuttapaṭhamajavanacittuppādādayo dhammā diṭṭhisampayuttādibhāvena sādhāraṇā, niyatamicchādiṭṭhi ekacittuppādasamaṅgībhāvato asādhāraṇā. Tenāha aṭṭhakathācariyo –

‘‘Micchattaniyatānaṃ aniyatā dhammā sādhāraṇa, micchattaniyatā dhammā asādhāraṇā. Micchattaniyatesupi niyatamicchādiṭṭhikānaṃ aniyatā dhammā sādhāraṇā, niyatamicchādiṭṭhi asādhāraṇāti iminā nayena visesānupassinā veditabbā’’ti (netti. aṭṭha. 34).

Tattha ‘‘iminā nayenā’’ti iminā micchattaniyatānaṃ uppajjituṃ bhabbā aniyatā dhammā sādhāraṇā, uppajjituṃ abhabbā aniyatā dhammā asādhāraṇāti gahitā. Tena vuttaṃ ‘‘bhabbābhabbā’’ti. Tathā hīnassa hīno hīnabhāvena sādhāraṇo, majjhimukkaṭṭhā asādhāraṇā. Majjhimassa majjhimo sādhāraṇo, hīnukkaṭṭhā asādhāraṇā. Ukkaṭṭhassa ukkaṭṭho ukkaṭṭhabhāvena sādhāraṇo, hīnamajjhimā asādhāraṇātipi gavesitabbā. Tenāha – ‘‘hīnukkaṭṭhamajjhimaṃ upādāya gavesitabba’’nti.

‘‘Tattha katame dhammā sādhāraṇā’’tiādinā nānāvidhena vibhattihāranayena dhammā vibhajitvā dassitā, amhehi ca ñātā, ‘‘kathaṃ bhūmipadaṭṭhānāni vibhattihāranayena vibhajitvā dassitānī’’ti pucchitabbabhāvato dhammavibhajanānantaraṃ bhūmipadaṭṭhānāni vibhajitvā dassento ‘‘dassanabhūmī’’tiādimāha. Tattha dassanabhūmīti dassanaṃ bhavati ettha paṭhamamaggeti dassanabhūmi, sotāpattimaggo . Niyāmāvakkantiyāti niyamanaṃ niyāmo, ko so? Sampattaniyāmo, avakkanaṃ avakkanti, sotāpattiphalaṃ, niyāmassa avakkanti niyāmāvakkanti, tāya. Dassanabhūmināmako sotāpattimaggo niyāmāvakkantināmakassa sotāpattiphalassa pattiyā padaṭṭhānaṃ. Paṭhamamaggasamaṅgī puggalo hi niyāmaṃ okkamanto nāma, phalasamaṅgī pana niyāmaṃ okkanto nāma hoti, tasmā niyāmāvakkantisaddena paṭhamaphaluppatti gahitā. Bhāvanābhūmīti uparimaggattayaṃ. Uttarikānanti tassa tassa maggassa uparipavattānaṃ taṃtaṃphalānaṃ pattiyā padaṭṭhānanti paccekaṃ yojetabbaṃ.


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以"第八者"等，导师已分别了在圣者补特伽罗中的不共通法，我们也了知，因为应当询问"如何分别非圣者中的不共通法"，为了显示应当依照在圣者中所说的方法来分别寻求非圣者中的法，所以说了"如是观察差别者"等。在注释书中说："如是以'第八者'等显示了圣补特伽罗中的不共通法之后，为了显示其他的方法而说了'如是观察差别者'等。"
如是依照在圣者中所说的方法，观察能证与不能证的非圣者中的差别者，即观察不共通的差别的寻求者、智者，也应当依据低、中、高来寻求能证与不能证者。如何寻求？依杀母等而生起的瞋恚相应、见相应的第七速行心生起，或具有邪性决定的人，如是生起的第一速行心生起等不定法以瞋恚相应等性质是共通的，邪性决定法因为是一心生起故是不共通的。就如心不能说是"与心相应"，如是邪性决定也不能说是"邪性决定共通"。
在邪性决定者中，具有决定邪见者的见相应第七速行心生起的不定见相应第一速行心生起等法，以见相应等性质是共通的，决定邪见因为是一心生起的缘故是不共通的。因此注释师说：
"邪性决定者的不定法是共通的，邪性决定法是不共通的。在邪性决定者中，决定邪见者的不定法是共通的，决定邪见是不共通的，应当以此方法观察差别。"
其中"以此方法"是指：邪性决定者能生起的不定法是共通的，不能生起的不定法是不共通的，这样理解。因此说"能证不能证"。如是，下等者的下等性以下等性是共通的，中等和上等是不共通的。中等者的中等性是共通的，下等和上等是不共通的。上等者的上等性以上等性是共通的，下等和中等是不共通的，也应当如此寻求。因此说："应当依据低、中、高来寻求。"
以"其中哪些法是共通"等，通过种种分别理趣的方法显示了诸法的分别，我们也了知，因为应当询问"如何通过分别理趣的方法显示地和基础的分别"，所以在法分别之后显示地和基础的分别而说"见地"等。其中，"见地"是指在初道中有见，即初道，为入流道。"决定的进入"是指决定即确定，是什么？是得定，进入即入，是入流果，决定的进入是决定进入，以此。名为见地的入流道是名为决定进入的入流果的基础。因为具足初道的补特伽罗称为正在进入决定，而具足果位者称为已进入决定，所以以决定进入之词取初果的生起。"修地"是指上三道。"更上"是指应当各别配合：为得到各个道之上所生起的各个果的基础。


Dukkhā paṭipadā dandhābhiññā mandapaññassa uppajjanato samathaṃ āvahantī hutvā samathassa padaṭṭhānaṃ hoti, sukhāpaṭipadā khippābhiññā ñāṇādhikassa uppajjanato vipassanāvahantī hutvā vipassanāya padaṭṭhānaṃ, avasesā dve paṭipadāpi nātipaññassa uppajjanato samathassa padaṭṭhānanti gahetabbā. Tena aṭṭhakathāyaṃ vuttaṃ – ‘‘itarā pana tissopi paṭipadā samathaṃ āvahantī’’tiādi (netti. aṭṭha. 34). Dānamayaṃ puññakiriyavatthu sayameva ekantena dhammassavanassa padaṭṭhānaṃ na hoti, vandanayācanapañhāpucchanādayopi padaṭṭhānaṃ honti, tasmā tehi kāraṇehi sādhāraṇaṃ hutvā paratoghosassa padaṭṭhānaṃ hoti, paratoghoso ca dhammassavanapañhāvissajjanādivasena pavatto. Dātabbavatthupariccajanavandanayācanakālesu hi yebhuyyena dhammaṃ desenti, pañhāpucchanādikālesu ca vissajjenti, paṭipucchasākacchādīni vā karonti. Sīlamayaṃ puññakiriyavatthu pāmojjapītipassaddhisukhasamādhīhi padaṭṭhānabhāvena sādhāraṇaṃ hutvā cintāmayiyā paññāya padaṭṭhānaṃ hoti. Sīlavantassa hi sīlaṃ paccavekkhantassa pāmojjādayo honti, samāhito ca dhammacintane samattho hoti.

Bhāvanāmayaṃ puññakiriyavatthūti purimā purimā samathabhāvanā ceva vipassanābhāvanā ca puññakiriyavatthudānasīlādīhi kāraṇehi sādhāraṇaṃ hutvā bhāvanāmayiyā paññāya pacchimāya pacchimāya samathabhāvanāya ceva vipassanābhāvanāya ca padaṭṭhānaṃ. Tena vuttaṃ aṭṭhakathāyaṃ – ‘‘sādhāraṇanti na bījaṃ viya aṅkurassa, dassanabhūmiādayo viya niyāmāvakkantiādīnaṃ āveṇikaṃ , atha kho sādhāraṇaṃ tadaññakāraṇehipī’’ti. ‘‘Dānamayasīlamayabhāvanāmayapuññakiriyavatthūnaṃ paratoghosacintāmayibhāvanāmayipaññānaṃ padaṭṭhānabhāvo ācariyena vibhatto, evaṃ sati tesaṃ dānamayādīnaṃ yathākkamaṃ pariyattibāhusaccakammaṭṭhānānuyogamaggasammādiṭṭhīnaṃ padaṭṭhānabhāvo na bhaveyyā’’ti vattabbattā tathāpavattaṃ padaṭṭhānabhāvampi dassetuṃ ‘‘dānamayaṃ puññakiriyavatthu parato ca ghosassa sutamayiyā ca paññāyā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana –

‘‘Idāni yasmā dānaṃ, sīlaṃ, lokiyabhāvanā ca na kevalaṃ yathāvuttaparatoghosādīnaṃyeva, atha kho yathākkamaṃ pariyattibāhusaccakammaṭṭhānānuyogamaggasammādiṭṭhīnampi paccayā honti, tasmā tampi nayaṃ dassetuṃ puna ‘dānamaya’ntiādinā desanaṃ vaḍḍhesī’’ti (netti. aṭṭha. 34) –

Vuttaṃ. Tattha dānamayapuññakiriyavatthuno paratoghosassa sādhāraṇapadaṭṭhānabhāvo heṭṭhā vuttanayena ñātabbo. Dānaṃ pana datvā desanaṃ sutvā sutānusārena vitthāretvā cintentassa pavattamānāya sutamayiyā paññāya vandanayācanādīhi sādhāraṇaṃ hutvā padaṭṭhānaṃ hoti. Sīlamayapuññakiriyavatthunopi cintāmayiyā paññāya sādhāraṇapadaṭṭhānabhāvo vuttoyeva. Parisuddhasīlaṃ pana nissāya ‘‘jhānaṃ nibbattessāmi, maggaphalaṃ nibbattessāmī’’tiādinā paccavekkhantassa pavattamānassa yonisomanasikārassa pāmojjādīhi sādhāraṇaṃ hutvā padaṭṭhānaṃ hoti. Bhāvanāmayapuññakiriyavatthuno bhāvanāmayiyā paññāya sādhāraṇapadaṭṭhānabhāvopi vuttoyeva. Samathabhāvanāsaṅkhātaṃ pana jhānaṃ pādakaṃ katvā vā paripākaṃ vipassanābhāvaṃyeva vā nissāya pavattamānāya sammādiṭṭhiyā parisuddhasīlādīhi sādhāraṇaṃ hutvā padaṭṭhānaṃ hoti.


我来为您直译这段巴利文：
苦行道迟通达因为生起于钝慧者，成为引生止的基础而成为止的基础。乐行道速通达因为生起于慧增上者，成为引生观的基础而成为观的基础。其余两种行道也因为生起于中等智慧者而应当理解为止的基础。因此在注释中说："其余三种行道也引生止"等。
布施所成的福业事本身不一定成为听法的基础，礼拜、请求、问题等也成为基础，因此与这些原因共通而成为从他闻的基础，从他闻是依听法、解答问题等而进行。因为在应施物、舍弃、礼拜、请求的时候，大多数时候他们说法，在问问题等的时候解答，或者进行反问、讨论等。持戒所成的福业事与喜悦、欢喜、轻安、乐、定共通而成为思所成慧的基础。因为持戒者省察戒时生起喜悦等，入定者能够思考法。
修习所成的福业事，即前前的止修和观修，与布施、持戒等福业事的原因共通，成为后后的止修和观修的修所成慧的基础。因此注释中说："共通不是如种子对于芽，见地等对于决定进入等那样专属，而是与其他原因共通。"
"导师已分别了布施所成、持戒所成、修习所成的福业事是从他闻、思所成、修所成慧的基础，如此的话，这些布施所成等就不会成为教理、多闻、修习业处、道正见的基础"，因为应当这样说，为了显示如此进行的基础性，所以说了"布施所成的福业事对于从他闻和闻所成慧"等。在注释中说：
"现在，因为布施、持戒和世间修习不仅是前面所说的从他闻等的，而且也依次是教理、多闻、修习业处、道正见的缘，所以为了显示这个方法，又以'布施所成'等增广了教说。"
其中，布施所成福业事是从他闻的共通基础，应当依前面所说的方法了知。而布施之后听闻教说，依所闻而详细思考时生起的闻所成慧，与礼拜、请求等共通而成为基础。持戒所成福业事是思所成慧的共通基础，已经说过。而依清净戒，以"我将生起禅那，我将生起道果"等方式省察时生起的如理作意，与喜悦等共通而成为基础。修习所成福业事是修所成慧的共通基础，也已经说过。而以名为止修的禅那为基础，或者依纯粹观修而生起的正见，与清净戒等共通而成为基础。


Dānamayapuññakiriyavatthuādīnaṃ paratoghosādīnaṃ padaṭṭhānabhāvo punappunaṃ ācariyena vibhatto, amhehi ca ñāto, ‘‘patirūpadesavāsādayopi imesaṃ dhammānaṃ padaṭṭhānānīti yathā vibhajitabbā, amhehi ca viññātabbā, tathā vibhajitvā dassethā’’ti vattabbattā tepi vibhajitvā dassetuṃ ‘‘patirūpadesavāso’’tiādimāha. Aṭṭhakathāyaṃ pana ‘‘tathā patirūpadesavāsādayo kāyavivekacittavivekādīnaṃ kāraṇaṃ hontīti imaṃ nayaṃ dassetuṃ ‘patirūpadesavāso’tiādimāhā’’ti (netti. aṭṭha. 34) vuttaṃ. Patirūpadesaṃ nissāya vasantassa kāyavivekacittavivekavaḍḍhanato, samādhivaḍḍhanato ca patirūpadesavāso kāyacittavivekassa ca upacārasamādhiappanāsamādhissa ca sīlādīhi sādhāraṇaṃ hutvā padaṭṭhānaṃ. Sappurisūpanissayoti sappurisasantāne pavatto payirupāsato ālambitabbo pasādo, tato vā upanissayaṃ labhitvā payirupāsantānaṃ santāne pavatto pubbapasādo yathāvidho sappurisūpanissayo payirupāsantassa saddhāsampannassa ratanattaye tiṇṇaṃ aveccappasādānaṃ ratanattayaguṇādīhi sādhāraṇaṃ hutvā padaṭṭhānaṃ, samathassa labhananimittadāyakaṃ sappurisaṃ payirupāsitvā tena dinnanaye ṭhatvā pavattetabbassa samathassa sappurisūpanissayo sīlapāmojjapītādīhi sādhāraṇaṃ hutvā padaṭṭhānaṃ. Attasammāpaṇihitassa pāpajigucchādīnaṃ sambhavato attasammāpaṇidhānaṃ jātivayādipaccavekkhaṇena sādhāraṇaṃ hutvā hiriyā ca padaṭṭhānaṃ, attasammāpaṇihitassa nibbidādīnaṃ sambhavato sīlādīhi sādhāraṇaṃ hutvā vipassanāya ca padaṭṭhānaṃ.

Tadaṅgādivasena akusalapariccāgo nibbidāñāṇādīhi sādhāraṇaṃ hutvā kusalavīmaṃsāya paṭisaṅkhānupassanāya paññāya ca ariyamaggasamādhindriyassa ca padaṭṭhānaṃ. Dhammasvākkhātatā svākkhātadhammassavanānusārena pavattakusalamūlakā lokiyalokuttarasampatti kusalamūlaropanā nāma, tāya ca tathāvidhakusalamūlakāya phalasamāpattiyā ca padaṭṭhānaṃ. Saṅghasuppaṭipannatā saṅghasuṭṭhutāya saṅghassa upaṭṭhākānaṃ suṭṭhubhāvāya sappatissavāya vacanasampaṭicchanabhāvāya padaṭṭhānaṃ. Satthusampadā satthari ceva dhammādīsu ca guṇaajānanatāya appasannānañca pasādāya pasannānañca appamattakapasādānañca bhiyyobhāvāya vaḍḍhanāya padaṭṭhānaṃ. Appaṭihatapātimokkhatā saṅghamajjhe vā parisamajjhe vā dummaṅkūnaṃ dummukhānaṃ dussīlānaṃ puggalānaṃ niggahāya, pesalānaṃ pātimokkhasaṃvarādisīlasampannānaṃ puggalānaṃ phāsuvihārāya ca padaṭṭhānaṃ hoti. Honto pana yathānurūpehi aññehi kāraṇehi sādhāraṇaṃ hutvā hotīti veditabbo.

‘‘Vāsanābhāgiyasuttādīsu vuttadhammabhūmipadaṭṭhānānaṃ vibhattihārena vibhajitabbabhāvo amhehi kena jānitabbo saddahitabbo’’ti pucchitabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tassattho vuttanayānusārena veditabbo.

‘‘Ettāvatā ca vibhattihāro paripuṇṇo, añño niyutto natthī’’ti vattabbattā ‘‘niyutto vibhattihāro’’ti vuttaṃ. Yattha yattha sutte ye ye dhammādayo vuttā, tattha tattha sutte vuttesu tesu tesu dhammādīsu yathālābhavasena yo yo vibhattihāro yojito, so so vibhattihāro niddhāretvā yutto yojitoti attho daṭṭhabbo.

Iti vibhattihāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusāreneva gambhīrattho vitthārato vibhajitvā gahetabboti.



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布施所成福业事等是从他闻等的基础，导师已反复分别，我们也已了知。因为应当说"应当如何分别适宜处所住等也是这些法的基础，我们应当如何了知，请分别显示"，为了显示这些分别，所以说了"适宜处所住"等。在注释中说："同样，适宜处所住等是身远离、心远离等的原因，为了显示这个方法而说'适宜处所住'等。"
依止适宜处所而住者增长身远离、心远离和增长定，所以适宜处所住与戒等共通而成为身心远离和近行定、安止定的基础。亲近善士是指亲近时在善士相续中生起的信乐，或者从中得到依止而在亲近者相续中生起的前信乐，如是亲近善士对于具信者在三宝中的三不动信，与三宝功德等共通而成为基础。亲近能给予得止的指导的善士，依他所给的方法而修习止，这样的亲近善士与戒、喜悦、欢喜等共通而成为基础。正确安立自己生起厌恶罪恶等，所以正确安立自己与省察生老等共通而成为惭的基础，正确安立自己生起厌离等，与戒等共通而成为观的基础。
以分离等方式舍离不善，与厌离智等共通而成为善观察、思择观的智慧和圣道定根的基础。法的善说性，即依善说法的听闻而生起的善根所成的世间出世间成就，名为植入善根，由此如是善根和果定成为基础。僧众的善行性成为僧众的完善和侍奉僧众者的完善、恭敬、接受教导的基础。导师圆满性成为对于导师和法等不知功德者的信乐，已信者和微小信者的增长的基础。无障碍戒律成为在僧团中或大众中对恶态、恶口、破戒者的调伏，对温和、具足护戒律等戒行者的安乐住的基础。而成为基础时，应当了知是与其他相应的原因共通而成为基础。
因为应当询问"习气分经等中所说的法、地、基础应当以分别理趣分别，我们应当如何知道和相信"，所以说了"因此说"等。其义应当依所说的方法了知。
因为应当说"至此分别理趣已完整，没有其他应用"，所以说"应用分别理趣"。在任何经中说了任何法等，在那些经中所说的那些法等中，随所得而应用的分别理趣，那些分别理趣已确定而应用，应当如此理解其义。
如是在分别理趣分别中随能力所作的
解释已终。
智者们应当依注释和复注而详细分别理解甚深义。;

9. Parivattanahāravibhaṅgavibhāvanā



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9.转变理趣分别的解释
[注：这是标题的直译，"Parivattana"是转变、轮转的意思，"hāra"是理趣、方法，"vibhaṅga"是分别、解释，"vibhāvanā"是解释、阐明。整个标题意指"对转变理趣的分别解释"]

35. Yena yena saṃvaṇṇāvisesabhūtena vibhattihāravibhaṅgena sutte vuttā dhammādayo vibhattā, so saṃvaṇṇāvisesabhūto vibhaṅgo paripuṇṇo, ‘‘katamo parivattanahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo parivattano hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso parivattano hāro parivattanahāravibhaṅgo nāmāti pucchati. ‘‘Kusalākusale dhamme’’tiādiniddesassa idāni mayā vuccamāno ‘‘sammādiṭṭhissa purisapuggalassā’’tiādiko vitthārasaṃvaṇṇanāviseso parivattano hāro parivattanahāravibhaṅgo nāmāti attho gahetabbo.

‘‘Saṃvaṇṇiyamāne sutte niddiṭṭhassa katamassa bhāvitabbassa kusalassa katamo paṭipakkho, kathaṃ parivattetabbo’’ti pucchitabbattā imassa bhāvitabbassa kusalassa ayaṃ paṭipakkho, evaṃ pahātabbabhāvavasena parivattetabboti dassento ‘‘sammādiṭṭhissa purisapuggalassā’’tiādimāha. Aṭṭhakathāyaṃ pana –

‘‘Tattha yasmā saṃvaṇṇiyamāne sutte yathāniddiṭṭhānaṃ kusalākusaladhammānaṃ paṭipakkhabhūte akusalakusaladhamme pahātabbabhāvādivasena niddhāraṇaṃ paṭipakkhato parivattanaṃ, tasmā ‘sammādiṭṭhissa purisapuggalassa micchādiṭṭhi nijjiṇṇā bhavatī’tiādi āraddha’’nti (netti. aṭṭha. 35) –

Vuttaṃ. Pahāyakassa hi dhammassa pahātabbabhāvavasena niddhāraṇaṃ, pahātabbassa ca dhammassa pahāyakabhāvavasena niddhāraṇaṃ paṭipakkhato parivattanaṃ nāma hoti. Tattha sammādiṭṭhissāti sammā sundarā pasatthā diṭṭhi yassa puggalassāti sammādiṭṭhi. Puggalapadaṭṭhānā hi ayaṃ desanā. Tena vuttaṃ ‘‘purisapuggalassā’’ti. Sā pana sammādiṭṭhi kammakammaphalādisaddahanavasena vā aniccādivipassanāvasena vā maggasammādassanavasena vā pavattā niravasesāva gahitā. ‘‘Yāya bhāvitāya sammādiṭṭhiyā pahātabbā micchādiṭṭhi nijjiṇṇā bhavati, yadi kevalā micchādiṭṭhiyeva nijjiṇṇā bhavati, evaṃ sati tadavasesā akusalā dhammā ajiṇṇā

Bhaveyyu’’nti vattabbattā ‘‘ye cassa micchādiṭṭhipaccayā’’tiādi vuttaṃ. Micchādiṭṭhipaccayā aneke pāpakā akusalāyeva dhammā ca uppajjeyyuṃ uppajjanārahā bhaveyyuṃ, te ca akusalā dhammā assa sammādiṭṭhisampannassa purisapuggalassa nijjiṇṇā pahātabbārahā anuppajjanasabhāvā honti. Tenāha bhagavā – ‘‘upādānanirodhā bhavanirodho’’ti (udā. 2; mahāva. 1).

‘‘Yadi sammādiṭṭhissa purisapuggalassa micchādiṭṭhi, tappaccayā akusaladhammāyeva nijjiṇṇā bhavanti, evaṃ sati sammādiṭṭhipaccayā kusalā dhammā na sambhaveyyu’’nti vattabbattā ‘‘sammādiṭṭhipaccayā cā’’tiādi vuttaṃ. Assa sammādiṭṭhisampannassa purisapuggalassa uppajjanārahā sammādiṭṭhipaccayā aneke kusalā samathavipassanā vā bodhipakkhiyā vā dhammā sambhavanti, uppannā ca te dhammā assa sammādiṭṭhisampannassa purisapuggalassa santāne punappunaṃ pavattanavasena bhāvanāpāripūriṃ gacchanti.


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35. 以任何特殊注释性质的分别理趣分别来分别经中所说的诸法等，那特殊注释性质的分别已完整，因为应当询问"什么是转变理趣分别"，所以说了"其中什么是转变理趣"等。其中"其中"是指：在已说明的十六种说法理趣等中，什么特殊注释方法名为转变理趣、转变理趣分别，这样询问。对于"善不善法"等说明，现在我将要说的"对于具正见的人"等详细特殊注释是转变理趣、转变理趣分别，应当如此理解其义。
因为应当询问"在所注释的经中所说的什么应修善法有什么对立，如何转变"，为了显示这应修善法的这个对立，应当如此以应断的方式转变，所以说了"对于具正见的人"等。在注释中说：
"其中，因为在所注释的经中，如所说的善不善法的对立不善善法，以应断等方式确定是从对立而转变，所以开始说'对于具正见的人，邪见已被降伏'"。
因为能断之法以应断的方式确定，应断之法以能断的方式确定，这就名为从对立而转变。其中"具正见"是指具有正确、善好、称赞的见的人，所以说"具正见"。因为这是以人为基础的教说，所以说"人"。而那正见是以信解业、业果等方式，或以无常等观方式，或以道正见方式生起的，都完全包含在内。因为应当说"由于修习何正见而应断的邪见被降伏，如果仅仅邪见被降伏，如此的话其余不善法就未被降伏"，所以说了"以及他因邪见为缘"等。
因邪见为缘会生起、可能生起许多恶不善法，这些不善法对于具足正见的人来说已被降伏、应当断除、成为不生起的性质。因此世尊说："由取灭故有灭。"
因为应当说"如果具正见的人的邪见和以此为缘的不善法都被降伏，如此的话以正见为缘的善法就不会生起"，所以说了"以及因正见为缘"等。对于这具足正见的人，能生起的、以正见为缘的许多止观或菩提分善法得以生起，这些已生起的法在具足正见的人的相续中以反复生起的方式达到修


Sammādiṭṭhiyā paṭipakkhānaṃ micchādiṭṭhiyā, tappaccayānaṃ akusalānaṃ dhammānaṃ parivattanabhāvo ācariyena vibhatto, amhehi ca ñāto, ‘‘sammāsaṅkappassa dhammassa paṭipakkho dhammo kathaṃ parivattetabbo’’ti vattabbattā ‘‘sammāsaṅkappassa purisapuggalassā’’tiādi vuttaṃ. Yojanattha ādayo vuttanayānusārena veditabbā. Sammā sundarā pasatthā vācā yassa puggalassāti sammāvāco, tassa sammāvācassa. ‘‘Purisapuggalassā’’tiādīnaṃ atthopi vuttanayena veditabbo. Ayaṃ pana visesatthosammā aviparītato vimuttiñāṇadassanaṃ yassa puggalassāti sammāvimuttiñāṇadassano, tassa sammāvimuttiñāṇadassanassa paccavekkhaṇañāṇadassanasampannassa purisapuggalassa ‘‘avimuttāva samānā vimuttā maya’’nti micchābhinivesavasena pavattaṃ micchāvimuttiñāṇadassanaṃ nijjiṇṇaṃ vigataṃ bhavati. ‘‘Ye cassā’’tiādīnaṃ anusandhyādiko vuttanayānusārena veditabbo.



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正见的对立法邪见，以及以此为缘的不善法的转变性，导师已分别，我们也已了知。因为应当说"正思惟法的对立法应当如何转变"，所以说了"对于具正思惟的人"等。连接义等应当依所说的方法了知。
具有正确、善好、称赞的语的人为正语者，对于那具正语者。"人"等的义也应当依所说的方法了知。这是特殊义：具有正确、无颠倒的解脱智见的人为具正解脱智见者，对于那具正解脱智见、具足省察智见的人来说，以"我们未解脱却认为已解脱"这样邪执着方式生起的邪解脱智见被降伏、消失。"以及他"等的随顺等应当依所说的方法了知。

36. ‘‘Sammādiṭṭhissātiādinā sammādiṭṭhiādīnaṃ kusalānaṃ paṭipakkhā micchādiṭṭhādikāyeva akusalā pahātabbabhāvena parivattetabbā’’ti pucchitabbattā pāṇātipātāveramaṇiādīnaṃ kusalānaṃ paṭipakkhā pāṇātipātādikāpi akusalā pahātabbabhāvena parivattetabbāti dassetuṃ ‘‘yassa vā pāṇātipātā paṭiviratassā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘evaṃ sammādiṭṭhiādimukhena micchādiṭṭhiādiṃ dassetvā puna pāṇātipātaadinnādānakāmesumicchācārādito veramaṇiyādīhi pāṇātipātādīnaṃ parivattanaṃ dassetuṃ ‘yassā’tiādi āraddha’’nti (netti. aṭṭha. 36) vuttaṃ. Tadaṅgādivasenapahīno hoti. Kālavādissāti vaditabbakāle vaditabbaṃ vadati sīlenāti kālavādī, tassa.

‘‘Yathāvuttappakāreneva parivattetabbā’’ti pucchitabbattā aññena pakārenapi parivattetabbāti dassetuṃ ‘‘ye ca kho kecī’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘ye ca kho kecītiādinā sammādiṭṭhiādimukheneva micchādiṭṭhiādīhi eva parivattanaṃ pakārantarena dassetī’’ti (netti. aṭṭha. 36) vuttaṃ. Tattha keci micchādiṭṭhikamicchāsaṅkappādikāyeva puggalā paresaṃ ariyānaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ garahanti. Sandiṭṭhikā sandiṭṭhe niyuttā, sahadhammikā saha dhammena kāraṇena ye vattanti sahadhammikā. Gārayhā garahitabbākāre yuttā . Vādā ca anuvādā ca vādānuvādā, te bhavanto sammādiṭṭhiñca dhammaṃ garahanti. Tena garahaṇena. Pujjā pūjitabbā ca na bhavanti, pāsaṃsā pasaṃsitabbā ca na bhavanti. Evantiādīsu sammāsaṅkappaṃ vā sammāvācādikaṃ vā visuṃ visuṃ sammāsaṅkappañca te bhavanto dhammaṃ garahanti. Tena hi ye micchāsaṅkappikā, te bhavanto na pujjā ca pāsaṃsā ca…pe… sammāvimuttiñca te bhavanto dhammaṃ garahanti. Tena hi ye micchādiṭṭhivācikā, te bhavanto na pujjā ca pāsaṃsā ca. Sammāvimuttiñāṇadassanañca te bhavanto dhammaṃ garahanti. Tena hi ye micchāvimuttikā, te bhavanto na pujjā ca pāsaṃsā ca. Sammāvimuttiñāṇadassanañca te bhavanto dhammaṃ garahanti. Tena hi ye micchāvimuttiñāṇadassanikā, te bhavanto na pujjā ca pāsaṃsā cāti yojanā kātabbā. ‘‘Micchāvimuttiñāṇadassanā’’tipi pāṭho atthi.

‘‘Ariyamaggasammādiṭṭhādīnaṃ garahavaseneva micchādiṭṭhādayo ca parivattetabbā, nāvasesānaṃ pasaṃsāvasenā’’ti vattabbattā kāmādīnaṃ pasaṃsāvasenapi kāmānaṃ paṭipakkhā veramaṇiyādayopi parivattetabbāti dassetuṃ ‘‘ye ca kho keci evamāhaṃsū’’tiādi vuttaṃ. Tattha bhuñjitabbā kāmā, paribhuñjitabbā kāmā, āsevitabbā kāmā, nisevitabbā kāmāti ettha kāmīyanteti kāmāti kammasādhanavasena vatthukāmā gahitā, nātipaṇītā kāmā bhuñjitabbā, atipaṇītā kāmā pari samantato bhuñjitabbā. Atipaṇītatarā kāmā ā bhuso sevitabbā, niyatā sevitabbā. Bhāvayitabbā kāmā, bahulīkātabbā kāmāti ettha pana kāmentīti kāmāti kattusādhanavasena kilesakāmā gahitā, punappunaṃ uppādanavasena bhāvayitabbā vaḍḍhāpetabbā pavattetabbā kilesakāmā, bahūnaṃ punappunaṃ uppādanavasena kātabbā vaḍḍhāpetabbā kilesakāmāti ye ca kāmavasikā puthujjanā keci evamāhaṃsu tesaṃ kāmavasikānaṃ puthujjanānaṃ kesañci tādisehi kāmehi veramaṇī kusalacetanā paṭipakkhavasena adhammo asevitabbo nāma āpajjeyyāti adhippāyo gahetabbo.


以下是巴利文的完整直译：
36. "正见者等"以此开始，正见等善法的对立面即邪见等不善法应被舍弃，应被转变。由于这样可能被问到，为了显示离杀生等善法的对立面即杀生等不善法也应被舍弃、应被转变，所以说"或者对于离杀生者"等。但注释中说："如此以正见等为首显示邪见等之后，为了再以离杀生、不与取、邪淫等显示杀生等的转变，所以开始说'对于'等"。通过暂时等方式被断除。对于适时说话者：按照应该说话的时间说话是他的习惯，所以称为适时说话者，对于他。
由于可能被问到"应该按照所说的方式转变"，为了显示也应该以其他方式转变，所以说"凡是任何"等。但注释中说："以'凡是任何'等，仅以正见等为首，以邪见等显示另一种方式的转变"。其中，一些邪见、邪思惟等的人诽谤其他圣者的八支圣道。现见的是专注于现见的，有法的是与法、理由一起运作的。应被诽谤的是适合于应被诽谨的状态。论和随论是论和随论，那些人诽谨正见和法。以那诽谨。不成为应被尊敬的，不成为应被赞叹的。如此等中，或正思惟或正语等，他们各自诽谨正思惟和法。因为那些邪思惟者，他们不成为应被尊敬和赞叹的...乃至...他们诽谨正解脱和法。因为那些邪见语者，他们不成为应被尊敬和赞叹的。他们诽谨正解脱智见和法。因为那些邪解脱者，他们不成为应被尊敬和赞叹的。他们诽谨正解脱智见和法。因为那些邪解脱智见者，他们不成为应被尊敬和赞叹的。应该这样连接。也有"邪解脱智见"的读法。
由于应该说"圣道正见等应该仅以诽谨的方式转变邪见等，而不是以赞叹剩余的方式"，为了显示欲等的对立面即离欲等也应该以赞叹欲等的方式转变，所以说"凡是任何人这样说"等。其中，应该享受的欲，应该遍享受的欲，应该亲近的欲，应该依止的欲，这里"被欲求的是欲"，以业格的方式取欲境；不太精妙的欲应该享受，极精妙的欲应该遍、全面地享受。更极精妙的欲应该极度亲近，应该固定地亲近。应该修习的欲，应该多作的欲，这里则"欲求的是欲"，以作格的方式取烦恼欲；应该修习、应该增长、应该转起反复生起的烦恼欲；应该作、应该增长许多反复生起的烦恼欲。凡是任何被欲支配的凡夫这样说，对于那些被欲支配的某些凡夫来说，离那样的欲的


Antadvayavasena parivattanaṃ dassetuṃ ‘‘ye vā pana kecī’’tiādi vuttaṃ. Attakilamathānuyogo dhammoti niyyānikoti ye vā pana pañcātapādipaṭipannakā tatthiyā evamāhaṃsu, tesaṃ pañcātapādipaṭipannakānaṃ niyyāniko dhammo majjhimāpaṭipadāsaṅkhāto vipassanāsahito ariyamaggo adhammo aniyyāniko abhāvetabbo nāma āpajjeyyāti. Sukhadukkhavasenapi parivattanaṃ dassetuṃ ‘‘ye ca kho’’tiādi vuttaṃ. ‘‘Pāpaṃ nijjarāpessāmā’’ti attahiṃsanādivasena paṭipannakānaṃ pavatto sarīratāpano dukkho dhammo niyyānikoti.

Ye ca tathāpaṭipannakā keci evamāhaṃsu, tesaṃ tathāpaṭipannakānaṃ anavajjapaccayaparibhogavasena pavatto sarīradukkhūpasamo sukho dhammo adhammo appavattetabbo āpajjeyyāti.

Antadvayādivasena parivattanaṃ ācariyena vibhattaṃ, amhehi ca ñātaṃ, ‘‘kathaṃ asubhasaññādivasena parivattetabbo’’ti pucchitabbattā evaṃ asubhasaññādivasena subhasaññādikā parivattetabbāti dassetuṃ ‘‘yathā vā panā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘idāni asubhasaññādimukhena subhasaññādiparivattanaṃ dassetuṃ ‘yathā vā panā’tiādi vutta’’nti (netti. aṭṭha. 36) vuttaṃ. Sabbasaṅkhāresūti tebhūmakasaṅkhāresu. Āraddhavipassakassa hi tebhūmakā dhammā kilesāsucipaggharaṇakattā asubhato upaṭṭhahanti.

‘‘Yadi sarūpatoyeva imesaṃ ime paṭipakkhāti aparivattetabbā siyuṃ, evaṃ sati niravasesā ca paṭipakkhā na sakkā parivattetuṃ, kathaṃ sakkā parivattetu’’nti vattabbattā parivattanalakkhaṇaṃ dassento ‘‘yaṃ yaṃ vā panā’’tiādimāha. Tattha kusalaṃ vā akusalaṃ vā yaṃ yaṃ dhammaṃ parivattetukāmo ācariyo cittena rocayati diṭṭhiyā upagacchati, kusalassa vā akusalassa vā tassa tassa rucikassa upagatassa dhammassa yo paṭipakkho, so paṭipakkhadhammo asaddhammo assa dhammassa aniṭṭhato paccanīkato ajjhāpanno pariññāto. Iṭṭhaṃ vā aniṭṭhaṃ vā yaṃ yaṃ dhammaṃ parivattetukāmo ācariyo cittena rocayati diṭṭhiyā upagacchati, iṭṭhassa vā aniṭṭhassa vā tassa tassa rucikassa dhammassa yo paṭipakkho, so paṭipakkhadhammo assa dhammassa aniṭṭhato paccanīkadhammato ajjhāpanno pariññāto bhavatīti parivattetukāmena icchitabbadhammānurūpapaṭipakkhavasena parivattanaṃ kātabbanti parivattane paṭipakkhalakkhaṇaṃ vuttaṃ. Tena aṭṭhakathāyaṃ vuttaṃ – ‘‘paṭipakkhassa lakkhaṇaṃ vibhāvetī’’ti.

‘‘Evaṃ vuttappakāraṃ parivattanaṃ amhehi kathaṃ saddahitabba’’nti vattabbatā ‘‘tenāhā’’tiādi vuttaṃ.

‘‘Ettāvatā parivatto hāro paripuṇṇo, añño niyutto natthī’’ti vattabbattā ‘‘niyutto parivattano hāro’’ti vuttaṃ. Yasmiṃ sutte kusalākusale niddiṭṭhe paṭipakkhavasena nīharitvā yathāsambhavaṃ yo yo parivattano hāro niyutto, tasmiṃ sutte niddiṭṭhe paṭipakkhavasena nīharitvā so so parivattano hāro niyutto niddhāretvā yutto yojitoti attho gahetabboti.

Iti parivattanahāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

10. Vevacanahāravibhaṅgavibhāvanā



以下是巴利文的完整直译：
为了显示以两端的方式转变，所以说"或者凡是任何"等。苦行是法、是出离之道，如此凡是修习五热等的外道这样说，对于那些修习五热等的外道来说，以中道为名、俱备观智的圣道这个出离之法，会变成非法、非出离、不应修习。为了显示也以乐苦的方式转变，所以说"凡是"等。"我们将消除罪恶"，以自我折磨等方式修行者所生起的身体折磨苦法是出离之道。
凡是如此修行的某些人这样说，对于那些如此修行的人来说，以受用无过患资具的方式生起的身苦息灭乐法，会变成非法、不应转起。
老师已经分别解说了以两端等方式的转变，我们也已了知。由于可能被问到"如何以不净想等方式转变"，为了显示应该如此以不净想等方式转变净想等，所以说"或者如"等。但注释中说："现在为了显示以不净想等为首的净想等转变，所以说'或者如'等"。在一切行中：在三界诸行中。因为对于已开始观察者来说，三界诸法由于流出烦恼不净，所以显现为不净。
由于应该说"如果仅仅从自相上这些是这些的对立面而不应转变的话，如此一来就不能转变无余的对立面，如何能够转变"，为了显示转变的特相，所以说"或者任何"等。其中，善或不善，任何法老师想要转变，以心喜好、以见接受，对于那善或不善、那被喜好、被接受的法的对立面，那对立法、非正法，对于这法来说是不可意的、相违的、被了知的。可意或不可意，任何法老师想要转变，以心喜好、以见接受，对于那可意或不可意、那被喜好的法的对立面，那对立法对于这法来说是不可意的、相违法、被了知的。想要转变者应该依据所欲求法相应的对立面来作转变，这是在转变中说的对立特相。因此注释中说："显示对立的特相"。
由于应该说"如此所说方式的转变我们应该如何相信"，所以说"因此说"等。
由于应该说"至此转变理趣已圆满，没有其他被运用的"，所以说"转变理趣已被运用"。在任何经中说明善不善时，依对立面引导出来，随其可能，任何转变理趣被运用，在那经中所说明的，依对立面引导出来，那转变理趣被运用、被确定、被结合，应该这样理解其义。
如此在转变理趣分别中依能力所作的
解释已完成。
但是智者们应该依据注释和复注详细分别取其深义。
10. 同义理趣分别解释

37. Yena yena saṃvaṇṇanāvisesabhūtena pavattanahāravibhaṅgena parivattetabbā suttatthā vibhattā, so saṃvaṇṇanāvisesabhūto parivattanahāravibhaṅgo paripuṇṇo, ‘‘katamo vevacanahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo vevacano hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso vevacano hāro vevacanahāravibhaṅgo nāmāti pucchati. ‘‘Vevacanāni bahūnī’’tiādiniddesassa idāni mayā vuccamāno ‘‘ekaṃ bhagavā dhamma’’ntiādiko vitthārasaṃvaṇṇanāviseso vevacano hāro vevacanahāravibhaṅgo nāmāti attho gahetabbo. ‘‘Yāni vevacanāni niddhāritāni, katamāni tāni vevacanānī’’ti pucchitabbattā ‘‘yathā eka’’ntiādi vuttaṃ. Ekaṃ viññātabbaṃ dhammaṃ sabhāvadhammaṃ paññāpetabbaṃ vā dhammaṃ aññamaññehi yathā yehi pakārehi ceva vevacanehi ca bhagavā niddisati, tathāpakārāni vevacanāni viññātabbānīti attho. ‘‘Tāni vevacanāni kinti bhagavā āhā’’ti vattabbattā ‘‘yathāha bhagavā’’tiādi vuttaṃ. Yathā yaṃyaṃpakārāni vevacanāni –

‘‘Āsā ca pihā ca abhinandanā ca, anekadhātūsu sarā patiṭṭhitā;

Aññāṇamūlappabhavā pajappitā, sabbā mayā byantikatā samūlikā’’ti. –

Bhagavā āha, taṃtaṃpakārāni vevacanāni viññātabbānīti attho.

Ekasseva dhammassa anekehi pariyāyabhūtehi vevacanehi niddisane phalaṃ aṭṭhakathāyaṃ (netti. aṭṭha. 37) bahudhā vuttaṃ, tasmā amhehi na dassitaṃ. ‘‘Katamā āsā, katamā pihādī’’ti pucchitabbattā ‘‘āsā nāma vuccatī’’tiādi vuttaṃ. Yā bhavissassa atthassa āsīsanā avassaṃ āgamissatīti yā āsā assa āsīsantassa puggalassa uppajjati, tassa āsīsanā ‘‘āsā nāmā’’ti vuccati. Vattamānassa yā patthanā assa patthayantassa uppajjati, seyyataraṃ vā aññaṃ disvā ‘‘ediso ahaṃ bhaveyya’’nti yā pihā assa pihayantassa uppajjati, sā patthanā ‘‘pihā nāmā’’ti vuccati. Anāgatatthaṃ ārabbha pavattā taṇhā ‘‘āsā’’ti vuccati, anāgatapaccuppannatthaṃ ārabbha pavattā taṇhā ‘‘pihā’’ti vuccati, tathāpi taṇhābhāvena ekattā eko dhammova atthassa icchitassa nipphatti atthanipphatti, paṭipāleti etāya taṇhāyāti paṭipālanā, atthanipphattiyā paṭipālanāti atthanipphattipaṭipālanā. Yā taṇhā assa pālayantassa puggalassa uppajjati, sā taṇhā ‘‘abhinandanā’’ti vuccati.

‘‘Yā atthanipphatti taṇhāya paṭipāletabbā, katamā sā atthanipphattī’’ti pucchitabbattā taṃ atthanipphattiṃ sattato vā saṅkhārato vā vibhajitvā dassento ‘‘piyaṃ vā ñātiṃ, piyaṃ vā dhamma’’ntiādimāha. Tattha ‘‘ñāti’’nti iminā mittabandhavādayopi gahitā. Dhammaṃ pana piyarūpārammaṇādikaṃ chabbidhampi yāya taṇhāya taṇhiko abhinandati, sā taṇhā ‘‘abhinandanā nāmā’’ti vuccati. Paṭikkūlaṃ ñātiṃ vā dhammaṃ vā vipallāsavasena appaṭikkūlaṃ ñātiṃ vā dhammaṃ vā sabhāvavasena appaṭikkūlato yāya taṇhāya taṇhiko abhinandati , sā taṇhā vā ‘‘abhinandanā nāmā’’ti vuccatīti yojetvā attho gahetabbo.

‘‘Yāsu anekāsu dhātūsu vuttappakārā taṇhā ‘sarā’ti bhagavatā vuttā, katamā tā dhātuyo’’ti pucchitabbattā tā dhātuyo sarūpato dassetuṃ ‘‘cakkhudhātū’’tiādi vuttaṃ.


以下是巴利文的完整直译：
37. 以任何特殊注释形式的转变理趣分别来分别经义应被转变，那作为特殊注释的转变理趣分别已圆满。由于可能被问到"什么是同义理趣分别"，所以说"其中什么是同义理趣"等。其中，"其中"即在那些已说明的十六种教说理趣等中，问什么特殊注释是名为同义理趣、同义理趣分别。对于"诸多同义语"等说明，现在我要说的"世尊一法"等详细特殊注释是名为同义理趣、同义理趣分别，应该这样理解其义。由于可能被问到"已确定的同义语是什么同义语"，所以说"如一"等。世尊以相互之间如何的方式和同义语来说明一个应知的法、自性法或应施设的法，应该知道如此方式的同义语，这是其义。由于应该说"世尊如何说那些同义语"，所以说"如世尊所说"等。如何的同义语——
"欲望和羡慕和欢喜，
安住在种种界中的箭，
无明为根源而生起的妄想，
一切都被我连根拔除。"——
世尊如此说，应知如此方式的同义语，这是其义。
在注释中多方面说明以多种方式的同义语说明一法的果报，因此我们不显示。由于可能被问到"什么是欲望，什么是羡慕等"，所以说"所谓欲望"等。对于未来事物的希求，必定会到来的希求生起于那希求的人，那希求被称为"所谓欲望"。对现在的愿望生起于那愿望的人，或见到更好的其他而"愿我如此"的羡慕生起于那羡慕的人，那愿望被称为"所谓羡慕"。缘未来事物而转起的爱被称为"欲望"，缘未来现在事物而转起的爱被称为"羡慕"，虽然如此，由于是爱的自性故是一法。所欲求事物的成就是事物成就，以那爱来守护为守护，事物成就的守护为事物成就守护。那爱生起于那守护的人，那爱被称为"欢喜"。
由于可能被问到"什么是应该以爱来守护的事物成就"，为了从有情或行来分别显示那事物成就，所以说"可爱的亲戚，可爱的法"等。其中，以"亲戚"也包含朋友、眷属等。而法则是可爱色等六种法，以任何爱贪爱者欢喜，那爱被称为"所谓欢喜"。对不可意的亲戚或法，由于颠倒而[视为]非不可意的亲戚或法，由于自性而[本来]非不可意，以任何爱贪爱者欢喜，那爱被称为"所谓欢喜"，应该这样连接理解其义。
由于可能被问到"在什么许多界中所说方式的爱被世尊说为'箭'"，为了显示那些界的自性，所以说"眼界"等。


‘‘Tāsu dhātūsu katamāya dhātuyā katamā sarā patiṭṭhitā pavattā’’ti pucchitabbattā imāya dhātuyā ayaṃ sarā patiṭṭhitā pavattāti niyametvā dassetuṃ ‘‘sarāti keci rūpādhimuttā’’tiādi vuttaṃ. Tattha kecīti sarāsaṅkhātāya rūpataṇhāya taṇhikā puggalā. Rūpādhimuttāti rūpadhātusaṅkhāte ārammaṇe adhimuttā ajjhositā. Iminā padena rūpataṇhāsaṅkhātā sarā rūpadhātuyā patiṭṭhitā pavattāti gahitā, ‘‘keci saddādhimuttā’’tiādīhipi saddataṇhāsaṅkhātādayo sarā saddadhātuyādīsu patiṭṭhitā pavattā sarāva gahitā. Keci dhammādhimuttāti ettha dhammaggahaṇena cakkhudhātusotadhātughānadhātujivhādhātukāyadhātusattaviññāṇadhātudhammadhātuyo gahitā, tasmā aṭṭhārasa dhātuyo patiṭṭhānabhāvena gahitāpi chabbidhāva gahitāti daṭṭhabbā. ‘‘Rūpādhimuttādīsu kittakāni padāni taṇhāpakkhe taṇhāya vevacanā’’ti pucchitabbattā etādisāni ettakāni padāni taṇhāpakkhe taṇhāvevacanānīti niyametvā dassetuṃ ‘‘tattha yāni cha gehasitānī’’tiādi vuttaṃ. Tatthāti tesu chasu rūpādīsu. Cha gehasitāni domanassānīti chasu rūpādīsu pavattaṃ taṇhāpemaṃ nissāya pavattāni cha domanassāni. Esa nayo sesesupi. ‘‘Cha upekkhā gehasitāpi bhagavatā vuttā, kasmā na gahitā’’ti vattabbattā ‘‘yā cha upekkhā gehasitā, ayaṃ diṭṭhipakkho’’ti vuttaṃ, diṭṭhipakkhattā na gahitāti attho.

38. ‘‘Kathaṃ vuttappakārā taṇhā eva gahitā’’ti vattabbattā ‘‘sāyeva patthanākārenā’’tiādi vuttaṃ. Sā vuttappakārā eva taṇhā patthanākārena pavattanato āsādipariyāyena vuttā, rūpādiārammaṇadhammesu nandanato ‘‘dhammanandī’’ti pariyāyena vuttā, rūpādiārammaṇadhammesu gilitvā pariniṭṭhapeti viya ajjhosāya tiṭṭhanato ‘‘dhammajjhosāna’’nti pariyāyena vuttā, tasmā taṇhāya vevacanāni honti.

Taṇhāya vevacanāni ācariyena niddiṭṭhāni, amhehi ca ñātāni, ‘‘katamāni cittassa vevacanānī’’ti pucchitabbattā ‘‘cittaṃ mano’’tiādi vuttaṃ. ‘‘Ārammaṇaṃ cintetīti cittaṃ. Manati jānātīti mano. Vijānātīti viññāṇa’’ntiādinā attho pakaraṇesu (dha. sa. aṭṭha. 5) vuttova, tasmā amhehi na vitthārito. Vevacanāniyeva imāni imassa vevacanānīti ettakāniyeva kathayissāma. ‘‘Paññindriyaṃ paññābala’’ntiādīni paññāvevacanāni.

‘‘Arahaṃ sammāsambuddho’’tiādīni buddhassa vevacanāni. ‘‘Tāni kattha desitānī’’ti pucchitabbattā ‘‘yathā ca buddhānussatiyaṃ vutta’’ntiādi vuttaṃ. Buddhānussatidesanāyaṃ yathā ca yaṃyaṃpakāraṃ vevacanaṃ bhagavatā ‘‘itipi so bhagavā arahaṃ…pe… bhagavato’’ti vuttaṃ, etaṃpakāraṃ vevacanaṃ buddhānussatiyā vevacanaṃ buddhassa vevacananti daṭṭhabbaṃ. ‘‘Yathā ca dhammānussatiyaṃ vutta’’ntiādīsupi evameva yojanā kātabbā.

‘‘Tenāhā’’tiādyānusandhyādiattho ceva ‘‘niyutto vevacano hāro’’tiānusandhyādiattho ca vuttanayānusārena veditabbo.

Iti vevacanahāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

11. Paññattihāravibhaṅgavibhāvanā



以下是巴利文的完整直译：
由于可能被问到"在那些界中，什么箭安住、转起于什么界"，为了确定显示此箭安住、转起于此界，所以说"箭即某些执著于色"等。其中，"某些"是被称为箭的色爱的贪爱者。"执著于色"是执著、耽着于称为色界的所缘。以此词表示称为色爱的箭安住、转起于色界，以"某些执著于声"等也表示称为声爱等的箭安住、转起于声界等的箭。"某些执著于法"，这里以法的摄取包含眼界、耳界、鼻界、舌界、身界、七识界、法界，因此十八界虽然被摄取为安住处，应该看作只有六种被摄取。由于可能被问到"在执著于色等中，有多少语词是爱分中爱的同义语"，为了确定显示如此这些语词是爱分中爱的同义语，所以说"其中六种居家"等。"其中"即在那六种色等中。"六种居家忧"即依止在六种色等中转起的爱着而转起的六种忧。在其余中也是这个方法。由于应该说"世尊也说六种居家舍，为何不摄取"，所以说"六种居家舍，这是见分"，因为是见分所以不摄取，这是其义。
38. 由于应该说"如何是只摄取所说方式的爱"，所以说"那即以愿望形式"等。那所说方式的爱因为以愿望形式转起而以欲望等方式说，因为在色等所缘法中欢喜而以"法欢"的方式说，因为在色等所缘法中如同吞噬般以执著而住所以以"法执著"的方式说，因此成为爱的同义语。
老师已说明爱的同义语，我们也已了知。由于可能被问到"什么是心的同义语"，所以说"心、意"等。"思考所缘故为心。知故为意。识知故为识"等的义理在诸论书中已说，因此我们不详述。只说明这些是这个的同义语。"慧根、慧力"等是慧的同义语。
"阿罗汉、正等觉者"等是佛的同义语。由于可能被问到"那些在何处所说"，所以说"如在佛随念中说"等。在佛随念的教说中如何以某种方式的同义语被世尊说为"如是彼世尊、阿罗汉...乃至...世尊"，应该看作这样方式的同义语是佛随念的同义语、佛的同义语。在"如在法随念中说"等中也应该这样作连接。
"因此说"等的承接等义以及"同义理趣已被运用"的承接等义，应该依所说方法的顺序来了知。
如此在同义理趣分别中依能力所作的
解释已完成。
但是智者们应该依据注释和复注详细分别取其深义。
11. 施设理趣分别解释

39. Yena yena saṃvaṇṇanāvisesabhūtena vibhaṅgena vevacanāni vibhattāni, so saṃvaṇṇanāvisesabhūto vibhaṅgo paripuṇṇo, ‘‘katamo paññattihāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo paññattihāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso paññattihāro paññattihāravibhaṅgo nāmāti pucchati. ‘‘Ekaṃ bhagavā dhammaṃ paññattīhi vividhāhi desetī’’tiādiniddesassa idāni mayā vuccamāno ‘‘yā pakatikathāya desanā’’tiādiko vitthārasaṃvaṇṇanāviseso paññattihāro paññattihāravibhaṅgo nāmāti gahetabbo.

‘‘Yāhi vividhāhi paññattīhi ekaṃ dhammaṃ bhagavā deseti, katamā tā vividhā paññattiyo’’ti pucchitabbattā ‘‘yā pakatikathāyā’’tiādi vuttaṃ. Tattha pakatikathāyāti assādādipadatthavisesaṃ aniddhāretvā atthasabhāvena pavattāya kathāya sādhukaṃ manasikāradhammakathāya yā desanā yathādhippetamatthaṃ veneyyasantāne nikkhipati patiṭṭhapeti pakārena ñāpeti, tasmā nikkhepapaññatti, tāya paññattiyā dhammaṃ desetīti attho. ‘‘Yā paññatti ‘pakatikathāya desanā’ti vuttā, katamā sā’’ti pucchitabbattā tathā pucchitvā vitthārato dassetuṃ ‘‘kā ca pakatikathāya desanā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana –‘‘iti ‘pakatikathāya desanā’ti saṅkhepena vuttamatthaṃ vitthārena vibhajituṃ ‘kā ca pakatikathāya desanā’ti pucchitvā ‘cattāri saccānī’tiādimāhā’’ti (netti. aṭṭha. 39) vuttaṃ. Tattha desanādesetabbassa bhedabhāvepi abhedopacārena ‘‘desanā cattāri saccānī’’ti vuttaṃ, catunnaṃ saccānaṃ paññatti desanā nāmāti attho.

‘‘Kathaṃ taṃ saccapaññattiṃ bhagavā āhā’’ti pucchitabbattā ‘‘yathā bhagavā āhā’’ti vuttaṃ. Yathā yena pakārena bhagavā yaṃ yaṃ paññattiṃ āha, tathā tena pakārena sā paññatti jānitabbā. ‘‘Idaṃ dukkha’’nti yaṃ paññattiṃ bhagavā āha, ayaṃ ‘‘idaṃ dukkha’’nti paññatti pañcannaṃ khandhānaṃ nikkhepapaññatti, channaṃ dhātūnaṃ nikkhepapaññatti, aṭṭhārasannaṃ dhātūnaṃ nikkhepapaññatti, dvādasannaṃ āyatanānaṃ nikkhepapaññatti, dasannaṃ indriyānaṃ nikkhepapaññattīti yojanā kātabbā. Khandhadhātuāyatanindriyāni ca lokiyāneva. Pīḷanasaṅkhatasantāpavipariṇāmatthatāsāmaññena ekattaṃ upanetvā ‘‘idaṃ dukkha’’nti vuttā. Dasannaṃ indriyānanti cakkhusotaghānajivhākāyaitthipurisajīvitamanavedanindriyānaṃ dasannaṃ. Anubhavanalakkhaṇena ekalakkhaṇattā vedanindriyaṃ ekanti gahitaṃ, saddhindriyādīni pana maggapariyāpannattā na gahitāni.

Kabaḷīkāreti ṭhānūpacārena voharite ojāsaṅkhāte āhāre, rāgo ariyamaggena appahātabbattā anusayavasena, āsāvasena vā patthanāvasena vā atthi nandī. Atthi taṇhāti etthāpi eseva nayo. Patiṭṭhitaṃ viruḷhanti paṭisandhiākaḍḍhanasamatthatāpattiyā patiṭṭhitattā patiṭṭhitañceva viruḷhañcāti gahetabbaṃ. Saṅkhārānanti punabbhavanibbattakassa bhavassa abhinibbattihetukānaṃ saṅkhārānaṃ. Jātijarāmaraṇanti abhinibbattanalakkhaṇā jāti, na uppādova, paripākalakkhaṇā jarā, na ṭhitiyeva, bhedanalakkhaṇaṃ maraṇaṃ, na bhaṅgameva. Tena vuttaṃ ‘‘sasokaṃ sadaraṃ saupāyāsa’’nti.


37. 以任何作为特殊解释的转起理趣分别来转变的经义已被分别，那作为特殊解释的转起理趣分别已圆满，由于可能被问到"什么是同义理趣分别"，所以说"其中什么是同义理趣"等。其中，"其中"是指在那些已说明的十六种教说理趣等中，什么特殊解释是名为同义理趣、同义理趣分别，这样问。"很多同义词"等说明，现在我将要说的"一个，世尊，法"等详细的特殊解释是名为同义理趣、同义理趣分别，应该这样理解其义。由于可能被问到"已确定的同义词是哪些同义词"，所以说"如一"等。世尊以相互之间如何的方式和同义词来说明一个应被了知的法、自性法或应被施设的法，应该了知那样方式的同义词，这是其义。由于应该说"世尊如何说那些同义词"，所以说"如世尊所说"等。如世尊所说的那些方式的同义词：
"希望和渴求和随喜，
安住在多界的箭，
以无知为根源而生起的妄想，
全都被我连根拔除。"
应该了知那些方式的同义词，这是其义。
在注释中多方面说明了以许多同义词说明一个法的果报，因此我们不再显示。由于可能被问到"什么是希望，什么是渴求等"，所以说"名为希望"等。对未来事物的期望，必定会到来的期望，对那期望者生起的期望，那期望被称为"名为希望"。对现在事物的欲求，对那欲求者生起的欲求，或者看到更好的其他事物而"愿我如此"的羡慕，对那羡慕者生起的羡慕，那欲求被称为"名为渴求"。缘未来事物而转起的渴爱被称为"希望"，缘未来和现在事物而转起的渴爱被称为"渴求"，虽然如此，由于是渴爱性而为一，只是一个法，所欲求事物的成就是事物成就，以那渴爱来保护，所以是保护，事物成就的保护是事物成就保护。对那保护者生起的渴爱被称为"随喜"。
由于可能被问到"什么是应该以渴爱来保护的事物成就"，为了显示那事物成就从有情或行的角度来分别，所以说"可爱的亲属，可爱的法"等。其中，以"亲属"也包括朋友、亲戚等。而法是指可爱色等六种法，贪著者以任何渴爱来随喜，那渴爱被称为"名为随喜"。不可意的亲属或法，以颠倒的方式；非不可意的亲属或法，以自性的方式，贪著者以任何渴爱来随喜非不可意，那渴爱被称为"名为随喜"，应该这样连接来理解其义。
由于可能被问到"在哪些多界中所说方式的渴爱被世尊称为'箭'"，为了显示那些界的自相，所以说"眼界"等。


‘‘Phasse ce, bhikkhave, āhāre…pe… manosañcetanāya ce, bhikkhave, āhāre…pe… viññāṇe ce, bhikkhave, āhāre atthi rāgo…pe… vadāmī’’ti ayaṃ paññatti dukkhassa ca samudayassa ca pabhavassa paññāpanato pabhavapaññatti nāma.

Vaṭṭavasena paññattibhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ vivaṭṭavasena paññattibhedo vibhatto’’ti vattabbattā ‘‘kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo’’tiādi vuttaṃ. ‘‘Kabaḷīkāre…pe… anupāyāsanti vadāmī’’ti ayaṃ paññatti dukkhassa pariññāya ca paññāpanato pariññāpaññatti nāma, samudayassa pahānassa ca paññāpanato pahānapaññatti nāma, maggassa bhāvanāya ca paññāpanato bhāvanāpaññatti nāma, nirodhassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma.



37. 以任何特殊解释的转变理趣分别来分别应该被转变的经义,那种特殊解释的转变理趣分别已完成。由于可能被问到"什么是同义理趣分别",所以说"其中什么是同义理趣"等。其中,"其中"是:在那些已说明的十六种教说理趣等中,哪一种特殊解释称为同义理趣、同义理趣分别?应该这样理解其义:现在我要说的"世尊(说)一法"等详细特殊解释称为同义理趣、同义理趣分别。由于可能被问到"已确定的同义词是哪些同义词",所以说"如一"等。世尊以相互的各种方式和同义词说明一个应该了知的法、自性法或应该施设的法,应该了知那样的同义词,这是其义。由于应该说"世尊是如何说那些同义词的",所以说"如世尊说"等。如同世尊说的各种同义词:
"希望、羡慕和欢喜,
安住在许多界中的箭,
以无知为根源而生的妄想,
我已连根全部断除。"
应该了知那样的各种同义词,这是其义。
注释中多方面说明了以许多同义词表达同一法的果报,因此我们不再显示。由于可能被问到"什么是希望,什么是羡慕等",所以说"称为希望"等。对未来事物的期望,必定会来到的期望,对那期望者生起的,那期望称为"希望"。对现在的欲求,对那欲求者生起的,或者见到更好的他人而(想)"我愿成为这样",对那羡慕者生起的,那欲求称为"羡慕"。缘未来事物而生起的渴爱称为"希望",缘未来和现在事物而生起的渴爱称为"羡慕",虽然如此,由于是渴爱性而同一,只是一法,所欲求事物的成就是事物成就,以这渴爱等待,所以是等待,事物成就的等待是事物成就等待。对那等待者生起的渴爱称为"欢喜"。
由于可能被问到"什么是应该以渴爱等待的事物成就",为了分别显示那事物成就是有情还是行,所以说"可爱的亲属,可爱的法"等。其中,以"亲属"也包括朋友、伙伴等。但是法是可爱色等六种,贪爱者以任何渴爱欢喜,那渴爱称为"欢喜"。不可爱的亲属或法,因颠倒而(视为)可爱的亲属或法,或者自性可爱的亲属或法,贪爱者以任何渴爱欢喜,那渴爱称为"欢喜",应该这样连接理解其义。
由于可能被问到"在哪些多种界中世尊说所说的渴爱是'箭'",为了具体显示那些界,所以说"眼界"等。

40. Vivaṭṭavasena paññattibhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ sammasanavasena paññattibhedo vibhatto’’ti vattabbattā ‘‘samādhiṃ, bhikkhave, bhāvethā’’tiādi vuttaṃ. ‘‘Samādhiṃ, bhikkhave, bhāvetha…pe… yathābhūtaṃ pajānātī’’ti ayaṃ paññatti maggassa bhāvanāya ca paññāpanato bhāvanāpaññatti nāma, dukkhassa pariññāya ca paññāpanato pariññāpaññatti nāma, samudayassa pahānassa ca paññāpanato pahānapaññatti nāma, nirodhassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma.

Sammasanavasena paññattibhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ upādānakkhandhavasena paññattibhedo vibhatto’’ti vattabbattā ‘‘rūpaṃ, rādha, vikirathā’’tiādi vuttaṃ. ‘‘Rūpaṃ, rādha, vikiratha…pe… nibbāna’’nti ayaṃ paññatti taṇhāsaṅkhātassa rodhassa nirodhassa ca paññāpanato nirodhapaññatti nāma, assādassa nibbidāya ca paññāpanato nibbidāpaññatti nāma, dukkhassa pariññāya ca paññāpanato pariññāpaññatti nāma, samudayassa pahānassa ca paññāpanato pahānapaññatti nāma, maggassa bhāvanāya ca paññāpanato bhāvanāpaññatti nāma, nirodhassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma.

‘‘Rūpavedanāsaññāsaṅkhāraviññāṇāni vikiranto viddhaṃsento vikīḷaniyaṃ karonto paññāya taṇhākkhayāya paṭipajjanto kiṃ pajānātī’’ti pucchitabbattā ‘‘so ‘idaṃ dukkha’nti yathābhūtaṃ pajānātī’’tiādi vuttaṃ. ‘‘So ‘idaṃ dukkha’nti yathābhūtaṃ pajānātīti…pe… nirodhagāminipaṭipadāti yathābhūtaṃ pajānātī’’ti ayaṃ paññatti saccānaṃ paṭivedhassa paññāpanato paṭivedhapaññatti nāma, dassanabhūmiyā nikkhepassa ca paññāpanato nikkhepapaññatti nāma, maggassa bhāvanāya ca paññāpanato bhāvanāpaññatti nāma, sotāpattiphalassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma. ‘‘So ‘ime āsavā’ti yathābhūtaṃ pajānāti…pe… ‘āsavā asesaṃ nirujjhantī’ti yathābhūtaṃ pajānātī’’ti ayaṃ paññatti khayeñāṇassa uppādassa ca paññāpanato uppādapaññatti nāma, anuppādeñāṇassa okāsassa ca paññāpanato okāsapaññatti nāma, maggassa bhāvanāya ca paññāpanato bhāvanāpaññatti nāma, dukkhassa pariññāya ca paññāpanato pariññāpaññatti nāma, samudayassa pahānassa ca paññāpanato pahānapaññatti nāma, vīriyindriyassa ārambhassa ca paññāpanato ārambhapaññatti nāma, āsāṭikānaṃ āhaṭanāya ca paññāpanato āhaṭanāpaññatti nāma, bhāvanābhūmiyā nikkhepassa ca paññāpanato nikkhepapaññatti nāma, pāpakānaṃ akusalānaṃ dhammānaṃ abhinighātassa ca paññāpanato abhinighātapaññatti nāma.



40. 导师已经解释了轮转方面的概念分类，我们也已经了解了，因为应该说明"如何解释观察方面的概念分类"，所以说了"诸比丘，你们应修习定"等等。"诸比丘，你们应修习定......如实了知"，这个概念因为宣说修习道，所以称为修习概念；因为宣说遍知苦，所以称为遍知概念；因为宣说断除集，所以称为断除概念；因为宣说证悟灭，所以称为证悟概念。
导师已经解释了观察方面的概念分类，我们也已经了解了，因为应该说明"如何解释取蕴方面的概念分类"，所以说了"罗陀，应当分散色"等等。"罗陀，应当分散色......涅槃"，这个概念因为宣说灭除被称为渴爱的阻碍，所以称为灭概念；因为宣说厌离味著，所以称为厌离概念；因为宣说遍知苦，所以称为遍知概念；因为宣说断除集，所以称为断除概念；因为宣说修习道，所以称为修习概念；因为宣说证悟灭，所以称为证悟概念。
因为应该问"分散、破坏、嬉戏色、受、想、行、识，以智慧为灭尽渴爱而行道的人了知什么"，所以说了"他如实了知'这是苦'"等等。"他如实了知'这是苦'......如实了知'这是趣向灭的道路'"，这个概念因为宣说通达诸谛，所以称为通达概念；因为宣说安置于见地，所以称为安置概念；因为宣说修习道，所以称为修习概念；因为宣说证悟预流果，所以称为证悟概念。"他如实了知'这些是漏'......如实了知'漏完全灭尽'"，这个概念因为宣说生起尽智，所以称为生起概念；因为宣说不生智的机会，所以称为机会概念；因为宣说修习道，所以称为修习概念；因为宣说遍知苦，所以称为遍知概念；因为宣说断除集，所以称为断除概念；因为宣说开始精进根，所以称为开始概念；因为宣说摧毁遮蔽物，所以称为摧毁概念；因为宣说安置于修习地，所以称为安置概念；因为宣说击破恶不善法，所以称为击破概念。

41. Vaṭṭavasena vā vivaṭṭavasena vā dhammasammasanavasena vā upādānakkhandhavasena vā pajānanavasena vā saccesu nānāvidho paññattibhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ teparivaṭṭavasena saccesu paññattibhedo vibhatto’’ti vattabbattā teparivaṭṭavasena saccesu paññattibhedaṃ dassetuṃ ‘‘idaṃ dukkhanti me, bhikkhave’’tiādi āraddhaṃ. Aṭṭhakathāyaṃ pana – ‘‘evaṃ vaṭṭavivaṭṭamukhena sammasanaupādānakkhandhamukheneva saccesu paññattivibhāgaṃ dassetvā idāni teparivaṭṭavasena dassetuṃ ‘idaṃ dukkhanti me bhikkhave’tiādi āraddha’’nti (netti. aṭṭha. 41) vuttaṃ. Tattha pubbe parijānanato paṭṭhāya. Ananussutesūti parijānanavasena ananussutesu catūsu saccadhammesu. Cakkhunti paṭhamaṃ nibbānadassanaṭṭhena cakkhu nāma. Yathāsabhāvato kiccaparijānanaṭṭhena sacchikiriyaparijānanaṭṭhena ñāṇaṃ nāma. Yathāsabhāvato kiccaparijānanādīnaṃ paṭivijjhitvā pajānanaṭṭhena paññā nāma. Tathā viditakaraṇaṭṭhena vijjā nāma. Ālokobhāsakaraṇaṭṭhena āloko nāma. Idaṃ cakkhādikaṃ sabbaṃ paññāvevacanameva. ‘‘Idaṃ dukkhanti me bhikkhave…pe… udapādī’’ti ayaṃ paññatti saccānaṃ desanāya paññāpanato desanāpaññatti nāma, sutamayiyā paññāya nikkhepassa ca paññāpanato nikkhepapaññatti nāma, anaññātaññassāmītindriyassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma, dhammacakkassa pavattanāya ca paññāpanato pavattanāpaññatti nāma.

‘‘Taṃ kho panidaṃ dukkhaṃ pariññeyyaṃ…pe… udapādī’’ti ayaṃ paññatti maggassa bhāvanāya paññāpanato bhāvanāpaññatti nāma, cintāmayiyā paññāya nikkhepassa ca paññāpanato nikkhepapaññatti nāma, aññindriyassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma.

‘‘Taṃ kho panidaṃ dukkhaṃ pariññātaṃ…pe… udapādī’’ti ayaṃ paññatti maggassa bhāvanāya paññāpanato bhāvanāpaññatti nāma, bhāvanāmayiyā paññāya nikkhepassa ca paññāpanato nikkhepapaññatti nāma, aññātāvino indriyassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma, dhammacakkassa pavattanāya ca paññāpanato pavattanāpaññatti nāma.


41. 导师已经解释了在轮回方面、出离方面、法观察方面、取蕴方面、了知方面等诸谛中各种不同的概念分类，我们也已经了解了。因为应该说明"如何解释三转方面诸谛中的概念分类"，为了显示三转方面诸谛中的概念分类，所以开始说"诸比丘，这是苦"等等。
在注释书中说："这样通过轮回出离之门、观察取蕴之门显示了诸谛中的概念分类后，现在为了通过三转方面显示，所以开始说'诸比丘，这是苦'等等。"
其中，从先前遍知开始。"在未闻中"是指在通过遍知方式未曾听闻的四圣谛法中。"眼"是指因为首先见到涅槃的意义而称为眼。因为如实了知作用遍知、证悟遍知的意义而称为智。因为通达后如实了知作用遍知等的意义而称为慧。同样，因为作明了的意义而称为明。因为作光明照耀的意义而称为光明。这一切眼等都只是慧的同义词。
"诸比丘，这是苦......生起"，这个概念因为宣说诸谛的开示，所以称为开示概念；因为宣说安置闻所成慧，所以称为安置概念；因为宣说证悟未知当知根，所以称为证悟概念；因为宣说转动法轮，所以称为转动概念。
"此苦应当遍知......生起"，这个概念因为宣说修习道，所以称为修习概念；因为宣说安置思所成慧，所以称为安置概念；因为宣说证悟已知根，所以称为证悟概念。
"此苦已遍知......生起"，这个概念因为宣说修习道，所以称为修习概念；因为宣说安置修所成慧，所以称为安置概念；因为宣说证悟具知根，所以称为证悟概念；因为宣说转动法轮，所以称为转动概念。


Teparivaṭṭavasena saccesu nānāvidho paññattibhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ kusalākusalādivasena desitadhammassa paññattibhedo vibhatto’’ti vattabbattā ‘‘tulamatulañca sambhava’’ntiādi vuttaṃ. Atha vā dhammacakkasutte paññattibhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘tulamatulañcātiādigāthāya kathaṃ paññattibhedo vibhatto’’ti vattabbattā ‘‘tulamatulañcā’’tiādi vuttaṃ. Tulīyati paricchijjīyatīti tulaṃ, kāmāvacarakammaṃ, natthi tulaṃ sadisaṃ aññaṃ lokiyakammaṃ assa mahaggatakammassāti atulaṃ, rūpārūpāvacarakammaṃ. Punabbhavaṃ sambhavati etena saṅkhārenāti sambhavo, taṃ sambhavaṃ. Punabbhavaṃ saṅkharotīti bhavasaṅkhāro. Ajjhatte vipassanāvasena ramatīti ajjhattarato. Samathavasena samādhiyatīti samāhito. Attani sambhavatīti attasambhavo, taṃ attasambhavaṃ. Muni sambuddho sambhavaṃ bhavasaṅkhāraṃ tulañca atulañca avassaji, ajjhattarato samāhito kavacaṃ abhindi iva, evaṃ attasambhavaṃ abhindi padālayīti yojanā kātabbā. Atha vā muni sambuddho ‘‘pañcakkhandhā aniccā dukkhā anattā vipariṇāmadhammā, nibbānaṃ pana niccaṃ sukhaṃ asaṅkhataṃ avipariṇāmadhamma’’nti tulaṃ tulayanto atulaṃ nibbānaṃ disvā sambhavaṃ bhavasaṅkhāraṃ ariyamaggena avassaji. Kathaṃ avassaji? So hi muni vipassanāvasena ajjhattarato ca hutvā, samathavasena upacārappanāsu samāhito ca hutvā kavacaṃ abhindi iva, evaṃ attasambhavaṃ attani sañjātaṃ kilesaṃ abhindi padālayi, kilesābhāvena kammañca jahīti gāthāttho gahetabbo.

‘‘Tulamatulañca sambhava’’nti paññatti sabbadhammānaṃ abhiññāya paññāpanato abhiññāpaññatti nāma, dhammapaṭisambhidāya nikkhepassa ca paññāpanato nikkhepapaññatti nāma, ‘‘bhavasaṅkhāramavassaji munī’’ti paññatti samudayassa pariccāgassa ca paññāpanato pariccāgapaññatti nāma, dukkhassa pariññāya ca paññāpanato pariññāpaññatti nāma, ‘‘ajjhattarato samāhito’’ti paññatti kāyagatāya satiyā bhāvanāya ca paññāpanato bhāvanāpaññatti nāma, cittekaggatāya ṭhitiyā ca paññāpanato ṭhitipaññatti nāma, ‘‘abhindi kavacamivattasambhava’’nti paññatti cittassa abhinibbidāya ca paññāpanato abhinibbidāpaññatti nāma, sabbaññutāya upādānassa ca paññāpanato upādānapaññatti nāma, avijjāṇḍakosānaṃ padālanāya ca paññāpanato padālapaññatti nāma, ‘‘yathāvutto paññattippabhedo kena saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tathāvuttassa paññattippabhedassa sambhavato bhagavā yaṃ ‘‘tulamatula’’ntiādigāthamāha, tathāsambhavato yathāvuttāya gāthāya yathāvutto paññattippabhedo saddahitabboti.

‘‘Tulamatulañcā’’tiādigāthāyaṃ paññattippabhedo ācariyena vibhatto, amhehi ca ñāto.


我来为您翻译这段巴利文:
由老师分别讲解并为我们所知的是关于诸谛的种种施设差别。由于应当说明"如何在善、不善等方面所说之法的施设差别"，故说"可称量与不可称量等"。或者，老师在《法轮经》中分别讲解并为我们所知的施设差别，由于应当说明"如何在'可称量与不可称量'等偈颂中分别施设差别"，故说"可称量与不可称量"等。
可被衡量界定者为可称量，即欲界业；无有可称量相似的其他世间业，对于这广大业为不可称量，即色界、无色界业。由此行而有再生为有生，即彼有生。造作再生为有为。以内观方式乐于内者为内乐。以止的方式得定者为等持。生于自身者为自生，即彼自生。
应如是理解：牟尼、正觉者舍弃了有生、有为、可称量与不可称量，如同打破铠甲般，内乐而等持，如是打破、摧毁了自生。或者，牟尼、正觉者衡量"五蕴是无常、苦、无我、变异法，而涅槃则是常、乐、无为、不变异法"，见到不可称量的涅槃后，以圣道舍弃了有生、有为。如何舍弃？因为这牟尼以内观方式成为内乐者，以止的方式在近行定与安止定中成为等持者，如同打破铠甲般，如是打破、摧毁了自生即生于自身的烦恼，由于无烦恼而且舍弃了业，应如是理解偈颂的意义。
"可称量与不可称量及有生"之施设，因为是通过遍知一切法而施设，名为遍知施设；因为是通过法无碍解和安立而施设，名为安立施设；"牟尼舍弃有为"之施设，因为是通过舍离集谛而施设，名为舍离施设，因为是通过遍知苦而施设，名为遍知施设；"内乐而等持"之施设，因为是通过修习身念处而施设，名为修习施设，因为是通过安住心一境性而施设，名为安住施设；"如破铠甲般破自生"之施设，因为是通过心的厌离而施设，名为厌离施设，因为是通过一切智及执取而施设，名为执取施设，因为是通过破除无明蛋壳而施设，名为破除施设。由于应当说明"如上所说的施设差别应由谁信受"，故说"是故"等。世尊说"可称量"等偈颂，是因为如上所说的施设差别之生起，由于如是生起，应当信受如上所说偈颂中如上所说的施设差别。
在"可称量"等偈颂中的施设差别已为老师所分别讲解，也为我们所知。


‘Yo dukkhamaddakkhi yatonidānaṃ, kāmesu so jantu kathaṃ nameyya;

Kāmā hi loke saṅgoti ñatvā, tesaṃ satīmā vinayāya sikkhe’ti. –

Gāthāyaṃ pana kathaṃ paññattibhedo vibhatto’’ti vattabbattā ‘‘yo dukkhamaddakkhī’’tiādi vuttaṃ. Yo āraddhavipassako jantu yatonidānaṃ sabbaṃ tebhūmakaṃ hetuphalaṃ dukkhaṃ addakkhi, so āraddhavipassako jantu kāmesu kathaṃ nameyya nametuṃ nārahati. Kāmā loke ‘‘saṅgo’’ti hi yasmā passitabbā, tasmā nametuṃ nārahati, iti etaṃ dukkhabhāvaṃ dukkhahetubhāvaṃ ñatvā tesaṃ kāmānaṃ vinayāya vūpasamāya satimā kāyagatāsatisampanno tīṇi sikkhāni sikkhe sikkheyyāti gāthāttho saṅkhepena viññātabbo. Aṭṭhakathāyaṃ (netti. aṭṭha. 41) pana vitthārena saṃvaṇṇito.

‘‘Yo dukkha’’nti paññatti dukkhassa vevacanassa ca pariññāya ca paññāpanato vevacanapaññatti, pariññāpaññatti ca hoti. ‘‘Yatonidāna’’nti paññatti samudayassa pabhavassa ca pahānassa ca paññāpanato pabhavapaññatti ceva pahānapaññatti ca hoti. ‘‘Addakkhī’’ti paññatti ñāṇacakkhussa vevacanassa ca paṭivedhassa ca paññāpanato vevacanapaññatti ceva paṭivedhapaññatti ca hoti. ‘‘Kāmesu so jantu kathaṃ nameyyā’’ti paññatti kāmataṇhāya vevacanassa ca anabhinivisassa ca paññāpanato vevacanapaññatti ceva anabhinivesapaññatti ca hoti. ‘‘Kāmā hi loke saṅgoti ñatvā’’ti paññatti kāmānaṃ paccatthikato dassanassa ca paññāpanato dassanapaññatti nāma. Kāmā hi anatthajānanato paccatthikasadisā.

‘‘Kīdisā hutvā anatthajanakā’’ti pucchitabbattā ‘‘kāmā hī’’tiādi vuttaṃ. Kāmā rāgaggiādīhi antodayhanato aṅgārakāsūpamā ca, pūtibhāvāpajjanato maṃsapesūpamā ca, bahi aññena dayhanato pāvakakappā jalitaggikkhandhūpamā ca, patiṭṭhānābhāvato papātūpamā ca, visasadisehi dosādīhi parahiṃsanato uragopamā ca. ‘‘Tesaṃ satīmā’’ti paññatti pahānāya apacayassa ca paññāpanato apacayapaññatti nāma, kāyagatāya satiyā nikkhepassa ca paññāpanato nikkhepapaññatti nāma, maggassa bhāvanāya ca paññāpanato bhāvanāpaññatti nāma. ‘‘Vinayāya sikkhe’’ti paññattirāgavinayassa dosavinayassa mohavinayassa paṭivedhassa ca paññāpanato paṭivedhapaññatti nāma. ‘‘Jantū’’ti paññatti yogissa vevacanassa ca paññāpanato vevacanapaññatti nāma.


我来为您完整翻译这段巴利文：
"谁见苦及其因缘，彼有情何故趋欲；
知欲为世间系缚，具念者应学断除。"
由于应当说明"如何在此偈颂中分别施设差别"，故说"谁见苦"等。已开始修习内观的有情见到了一切三界因果之苦及其因缘，这样已开始修习内观的有情怎么会趋向欲乐，不应趋向。因为应当观察欲乐在世间为"系缚"，所以不应趋向，如是了知此苦性、苦因性之后，为了调伏、平息那些欲乐，具念者即具足身念处者应当修学三学。应当简要地如是理解偈颂的意义。在义释中则有详细解释。
"谁苦"之施设，因为是通过苦的异名和遍知而施设，所以是异名施设和遍知施设。"因缘"之施设，因为是通过集谛的根源和断除而施设，所以是根源施设和断除施设。"见到"之施设，因为是通过慧眼的异名和通达而施设，所以是异名施设和通达施设。"彼有情怎能趋向诸欲"之施设，因为是通过欲爱的异名和无执着而施设，所以是异名施设和无执着施设。"知欲为世间系缚"之施设，因为是通过观察欲乐的对治而施设，名为观察施设。因为欲乐从产生不利的角度来看，如同对敌。
由于应当问"如何成为不利的生因"，故说"欲乐"等。欲乐因为内部被贪火等所烧故如同火坑，因为会变成腐烂故如同肉块，因为外部被他人所烧故如同烈火，如同燃烧的火聚，因为无有立足处故如同悬崖，因为以如毒般的瞋等伤害他人故如同毒蛇。"彼具念"之施设，因为是通过断除和减损而施设，名为减损施设，因为是通过身念处的安立而施设，名为安立施设，因为是通过道的修习而施设，名为修习施设。"为调伏而学"之施设，因为是通过调伏贪、调伏瞋、调伏痴和通达而施设，名为通达施设。"有情"之施设，因为是通过瑜伽行者的异名而施设，名为异名施设。


‘‘Jantūti sāmaññasattavācako saddo kasmā yogivācakoti viññātabbo’’ti vattabbattā ‘‘yadā hī’’tiādi vuttaṃ. Yogī yadā yasmiṃ kāle kāmā saṅgoti pajānāti, tadā tasmiṃ kāle so yogī kāmānaṃ anuppādāya kusale dhamme kāyagatāsatiādīhi uppādayati, so kusale dhamme uppādento yogī anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya vāyamati kusalavīriyaṃ karoti, tasmā yogīvācako jantusaddoti viññātabbo. ‘‘Jantū’’ti ayaṃ paññatti appattassa kusalassa jhānadhammādikassa pattiyā vāyāmassa ca paññāpanato vāyāmapaññatti nāma, oramattikāya asantuṭṭhiyā nikkhepassa ca paññāpanato nikkhepapaññatti nāma. ‘‘So anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya vāyamatī’’ti ayaṃ paññatti vāyāmapaññatti, ‘‘hetuso uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā vāyamatīti paññatti katamā paññattī’’ti pucchitabbattā ‘‘tattha so uppannāna’’ntiādi vuttaṃ. Tattha tasmiṃ ‘‘anuppannāna’’ntiādimhi. ‘‘So uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā vāyamatī’’ti ayaṃ paññatti bhāvanāya appamādassa ca paññāpanato appamādapaññatti nāma, vīriyindriyassa nikkhepassa ca paññāpanato nikkhepapaññatti nāma, kusalānaṃ dhammānaṃ ārakkhassa ca paññāpanato ārakkhapaññatti nāma, adhicittasikkhāya ṭhitiyā ca paññāpanato ṭhitipaññatti nāma. ‘‘Kena yathāvuttappakāro paññattippabhedo saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ.

‘‘Yo dukkhamaddakkhi yatonidāna’’ntiādigāthāya paññattippabhedo ācariyena vibhatto, amhehi ca ñāto.

‘‘Mohasambandhano loko, bhabbarūpova dissati;

Upadhibandhano bālo, tamasā parivārito;

Assirī viya khāyati, passato natthi kiñcananti. –

Gāthāyaṃ pana kathaṃ paññattippabhedo vibhatto’’ti vattabbattā ‘‘mohasambandhano’’tiādi vuttaṃ. Tattha mohasambandhanoti mohahetukehi saṃyojanehi sambandho. Lokoti appahīnasaṃyojano sattaloko. Bhabbarūpovadissatīti abhabbopi attā bhabbarūpova bhabbajātiko viya bālānaṃ avipassakānaṃ dissati. Upadhibandhanoti kilesūpadhīhi bandhitabbo. Yu-paccayo hi kammatthe vihito. Upadhīsu vā kilesānaṃ bandhanaṃ yassa bālassāti upadhibandhano. Dve avaḍḍhiyo lāti gaṇhātīti bālo. Tamasā sammohena parivārito paṭicchādito paṇḍitānaṃ vipassakānaṃ assirī viya sirīvirahito viya khāyati upaṭṭhāti. Passato paññācakkhunā passantassa paṇḍitassa kiñcanaṃ natthīti saṅkhepattho daṭṭhabbo.



我来帮您翻译这段巴利文：
"众生"这个表示普通有情的词为什么应理解为指修行者呢？因为需要解释这一点，所以说"当……"等等。当修行者在某个时候了知欲望是束缚时，那时此修行者为了不生起欲望而通过身至念等方法生起善法，这位生起善法的修行者为了生起未生起的善法而精进努力，因此"众生"一词应理解为指修行者。"众生"这个假名，由于表示为获得未获得的善法、禅定等而精进，故名为精进假名；由于表示对低劣法不知足而舍弃，故名为舍弃假名。"他为生起未生起的善法而精进"这个假名是精进假名。因为需要询问"为了已因缘生起的善法住立而精进"这个假名是什么假名，所以说"其中已生起的"等等。其中，在"未生起的"等处。"他为已生起的善法住立而精进"这个假名，由于表示修习和不放逸，故名为不放逸假名；由于表示精进根的确立，故名为确立假名；由于表示对善法的守护，故名为守护假名；由于表示增上心学的安住，故名为安住假名。因为需要说明"以何证据可信如上所说的假名差别"，所以说"因此说"等等。
"谁见苦及其因"等偈颂中的假名差别已被论师分别，我们也已了知。
"愚痴缚束世间人，如似堪能而显现；
执取束缚诸愚者，为暗覆蔽无光明；
观者见之无实质，宛如虚幻无一物。"
对于这首偈颂，应当说明假名差别是如何分别的，所以说"愚痴缚束"等。其中，"愚痴缚束"是指被以愚痴为因的结缚所束缚。"世间"是指未断结缚的有情世间。"如似堪能而显现"是说即使是不堪能的自我，对于愚者、非观察者来说也显现为似乎堪能、似乎有能力的样子。"执取束缚"是指应被烦恼执取所束缚，因为yu词尾用于表示被动义。或者说"执取束缚"是指此愚者于诸执取中有烦恼的束缚。"愚者"是指执取两种不增长。"为暗覆蔽"是被愚痴黑暗所遮蔽覆盖。对于具慧眼观察的智者来说，显现为"如无光明"，即似乎离开了光明。对于以慧眼观察的智者来说，应当理解其略义为"无一物"。


‘‘Mohasambandhano loko’’ti paññatti mohasīsena gahitānaṃ vipallāsānaṃ desanāya paññāpanato desanāpaññatti nāma. ‘‘Bhabbarūpova dissatī’’ti paññatti lokassa viparītassa viparītākārena upaṭṭhahantassa paññāpanato viparītapaññatti nāma. ‘‘Upadhibandhano bālo’’ti paññatti pāpakānaṃ icchāvacarānaṃ pabhavassa paññāpanato pabhavapaññatti nāma. ‘‘Upadhibandhano bālo’’ti paññatti pariyuṭṭhānānaṃ akusalānaṃ dhammānaṃ bandhanakiccassa paññāpanato kiccapaññatti nāma. ‘‘Upadhibandhano bālo’’ti paññatti kilesānaṃ bandhanabalamūhanabalānaṃ paññāpanato balapaññatti nāma. ‘‘Upadhibandhano bālo’’ti paññatti saṅkhārānaṃ viruhanāya paññāpanato viruhanāpaññatti nāma. ‘‘Tamasā parivārito’’ti paññatti avijjandhakārassa desanāya paññāpanato desanāpaññatti nāma, avijjandhakārassa vevacanassa ca paññāpanato vevacanapaññatti nāma. ‘‘Assirī viya khāyatī’’ti paññatti dibbacakkhussa dassanakiriyāya paññāpanato dassanapaññatti nāma. ‘‘Assirī viya khāyatī’’ti paññatti paññācakkhussa nikkhepassa paññāpanato nikkhepapaññatti nāma. ‘‘Passato natthi kiñcana’’nti paññatti sattānaṃ ariyānaṃ paṭivedhassa paññāpanato paṭivedhapaññatti nāma.

‘‘Katamaṃ kiñcana’’nti pucchitabbattā ‘‘rāgo kiñcana’’ntiādi vuttaṃ. ‘‘Yathāvutto paññattippabhedo kathaṃ amhehi saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Yathāvuttassa paññattippabhedassa sambhavato bhagavā yaṃ ‘‘mohasambandhano’’tiādimāha, tathāsambhavato tāya gāthāya yathāvutto paññattippabhedo gāthānusārena saddahitabbo.

‘‘Mohasambandhano loko’’tiādigāthāya paññattippabhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘atthi, bhikkhave, ajāta’ntiādipāṭhassa paññattippabhedo kathaṃ vibhatto’’ti pucchitabbattā ‘‘atthi bhikkhave’’tiādipāḷimāha. ‘‘Sā pana pāḷi kimatthaṃ bhagavatā vuttā’’ti ce puccheyya? Paramatthato avijjamānattā nibbānaṃ natthi, tasmā ‘‘atthi nibbāna’’nti vacanaṃ sasavisāṇavacanaṃ viya anatthaṃ, vohāramattametanti vadantānaṃ micchāvādaṃ bhañjituṃ bhagavatā vuttāti daṭṭhabbā.

Kutocipi ajātattā abhūtattā ajātaṃ abhūtaṃ. Paccayehi akatattā akataṃ. Saṅkhatābhāvato asaṅkhataṃ nibbānaṃ atthi. Etaṃ ajātādikaṃ nibbānaṃ no ce abhavissa, evaṃ sati nissaraṇaṃ na paññāyetha, nibbānassa ca ariyamaggaphalānaṃ ārammaṇattā, maggaphalānañca kilesānaṃ samucchindanato paṭippassambhanato, samucchindanena ca tividhassa vaṭṭassa apavaṭṭanato ajātādikaṃ nibbānaṃ atthiyevāti daṭṭhabbaṃ.

‘‘Atthi, bhikkhave, ajātaṃ…pe… asaṅkhata’’nti ayaṃ paññatti nibbānassa desanāpaññatti ca nibbānassa vevacanapaññatti ca hoti. ‘‘Nayidha jātassa…pe… paññāyethā’’ti ayaṃ paññatti saṅkhatassa vevacanapaññatti ca saṅkhatassa upanayanapaññatti ca hoti. ‘‘Yasmā ca…pe… asaṅkhata’’nti ayaṃ paññatti nibbānassa vevacanapaññatti ca nibbānassa jotanāpaññatti ca hoti. ‘‘Yasmā jātassa…pe… paññāyatī’’ti ayaṃ paññatti nibbānassa vevacanapaññatti ca maggassa saṃsārato niyyānikapaññatti ca nissaraṇapaññatti ca hotīti paññattiviseso paṇḍitehi niddhāretvā gahetabbo.


我来帮您翻译这段巴利文：
"愚痴缚束世间"这个假名，由于表示以愚痴为首的诸颠倒的开示，故名为开示假名。"如似堪能而显现"这个假名，由于表示世间以颠倒的形相显现颠倒的状态，故名为颠倒假名。"执取束缚愚者"这个假名，由于表示恶欲行的生起，故名为生起假名。"执取束缚愚者"这个假名，由于表示不善法的缠缚作用，故名为作用假名。"执取束缚愚者"这个假名，由于表示烦恼的束缚力和迷惑力，故名为力假名。"执取束缚愚者"这个假名，由于表示诸行的增长，故名为增长假名。"为暗覆蔽"这个假名，由于表示无明黑暗的开示，故名为开示假名，由于表示无明黑暗的异名，故名为异名假名。"如无光明显现"这个假名，由于表示天眼的见作用，故名为见假名。"如无光明显现"这个假名，由于表示慧眼的确立，故名为确立假名。"观者无一物"这个假名，由于表示圣者们的证悟，故名为证悟假名。
因为需要询问"什么是一物"，所以说"贪是一物"等。因为需要说明"我们应当如何相信如上所说的假名差别"，所以说"因此说"等。由于如上所说的假名差别是可能的，所以世尊说"愚痴缚束"等，由于如是可能，应当依据偈颂理解如上所说的假名差别。
"愚痴缚束世间"等偈颂中的假名差别已被论师分别，我们也已了知。因为需要询问"比丘们，有未生等经文的假名差别是如何分别的"，所以说"比丘们，有"等经文。如果问："世尊说此经文有何意义？"应当理解：世尊说此是为了破斥那些说"因为涅槃在胜义上不存在，所以'有涅槃'这句话如同'兔角'一样无义，只是言说而已"的邪见者。
因为从任何处都不生起、不存在，故称未生、不存在。因为不被因缘所造作，故称无造作。因为无有为性，故称无为涅槃是存在的。如果这个未生等涅槃不存在的话，那么出离就不会显现。又因为涅槃是圣道果的所缘，而道果能断除和止息烦恼，通过断除而使三有轮回止息，所以应当了知未生等涅槃确实存在。
"比丘们，有未生......无为"这个假名既是涅槃的开示假名，也是涅槃的异名假名。"此中若无生......则不会显现"这个假名既是有为的异名假名，也是有为的引导假名。"由于......无为"这个假名既是涅槃的异名假名，也是涅槃的显明假名。"由于有生......故显现"这个假名既是涅槃的异名假名，也是道的出离轮回假名和出离假名。智者们应当辨别并理解这些假名的差别。


‘‘Yathāvutto nibbānassa paññattippabhedo kena saddahitabbo’’ti vattabbattā ‘‘tenāha bhagavā’’tiādi vuttaṃ. ‘‘Tenāha āyasmā’’tiādyānusandhyādiattho ceva ‘‘niyutto paññattihāro’’ti anusandhyādiattho ca vuttanayānusārena veditabbo.

Iti paññattihāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

12. Otaraṇahāravibhaṅgavibhāvanā



我来 助您翻译这段巴利文：
因为需要说明"如何相信上述涅槃的假名差别"，所以说"因此世尊说"等。"因此尊者说"等的关联义以及"已说明假名分别"的关联义应当依照已说的方法来理解。
如是依据能力所造的假名分别解释
已经结束。
然而智者们应当依照注释书和复注，详细分析并理解其深奥的含义。
12＼进入分别的解释

42. Yena yena saṃvaṇṇanāvisesabhūtena paññattihāravibhaṅgena paññattiyo vibhattā, so saṃvaṇṇanāvisesabhūto vibhaṅgo paripuṇṇo, ‘‘katamo otaraṇo hāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo otaraṇo hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso otaraṇo hāro otaraṇahāravibhaṅgo nāmāti pucchati. ‘‘Yo ca paṭiccuppādo’’tiādiniddesassa idāni mayā vuccamāno ‘‘uddhaṃ adho sabbadhi vippamutto’’tiādiko vitthārasaṃvaṇṇanāviseso otaraṇo hāro otaraṇahāravibhaṅgo nāmāti gahetabbo.

Tattha pāṭhe ‘‘katame paṭiccasamuppādādayo niddhāretvā katamehi niddhāritehi dhammehi otaratī’’ti pucchitabbattā imasmiṃ pāṭhe ime paṭiccasamuppādādayo niddhāretvā imehi niddhāritehi dhammehi otaratīti dassetuṃ ‘‘uddhaṃ adho sabbadhi vippamutto’’tiādi vuttaṃ. Tattha uddhanti kāmadhātuto uddhaṃ uparibhāge pavattāya rūpadhātuarūpadhātuyā. Adhoti rūpadhātuto heṭṭhābhāge pavattāya kāmadhātuyā. Sabbadhīti sabbasmiṃ kāmarūpaarūpadhātumhi. Vippamuttoti paṭisandhivasena appavattanato vippamutto asekkho. Ayaṃ sekkho dassanamaggena sakkāyadiṭṭhiyā samugghātattā ‘‘ahaṃ asmī’’ti anānupassī viharati. Evaṃ sekkhāya vimuttiyā ceva asekkhāya vimuttiyā ca sekkho ceva asekkho ca atiṇṇapubbaṃ oghaṃ apunabbhavāya vimutto udatārīti gāthāttho gahetabbo.

Tasmiṃ gāthāpāṭhe ‘‘katame niddhāretvā katamehi otaratī’’ti pucchitabbattā ‘‘uddhanti rūpadhātū’’tiādi vuttaṃ. Uddhanti manussalokato uddhaṃ cātumahārājikādayopi gahitāti atthasambhavato taṃ nivattetuṃ ‘‘rūpadhātu arūpadhātū’’ti vuttaṃ. Adhoti manussabhavato adho cattāro apāyabhūmiyo ca gahitāti atthasambhavato taṃ nivattetuṃ ‘‘kāmadhātū’’ti vuttaṃ. Sabbadhīti catubhūmiketi atthasambhavato ‘‘tedhātuke’’ti vuttaṃ. Ayaṃ asekkhā vimuttīti vimuttassa asekkhassa yā virāgatā atthi, ayampi virāgatā asekkhaphalavimutti. ‘‘Uddhaṃ adho sabbadhi vippamutto’’ti pāṭhe vuttappakārā ayaṃ asekkhā vimutti niddhāritāti attho. Niddhāritāya asekkhāya vimuttiyā yāni saddhādipañcindriyāni niddhāritāni, tāniyeva asekkhāni pañcindriyāni bhavanti. Ayaṃ vuttappakārā otaraṇā indriyehi vimuttiyā otaraṇā nāma pavesanā nāma.

Tāniyeva asekkhāni pañcindriyāni vijjāya upakārakattā, paññāpadaṭṭhānattā vā vijjā bhavanti. Vijjuppādā tādisāya vijjāya uppādā uppādahetuto avijjānirodho avijjāya nirodho hoti…pe… dukkhakkhandhassa nirodho hoti, ayaṃ vuttappakārā otaraṇā paṭiccasamuppādehi otaraṇā nāma.

Tāniyeva asekkhāni pañcindriyāni tīhi khandhehi saṅgahitāni saddhāvīriyehi sīlasambhavato, satiyā ca paññānuvattakattā. Sesā vuttanayānusārena veditabbā.


我来帮您翻译这段巴利文：
42＼ 以何种赞颂特别的假名分别来分别假名，那个赞颂特别的分别即是圆满的。因为需要询问"什么是进入分别"，所以说"其中什么是进入分别"等。其中，在已经说明的十六种说明分别等中，询问什么是赞颂特别的进入分别。现在我将要说的"上下遍解脱"等是详细赞颂特别的进入分别，应当这样理解。
在这段文本中，因为需要询问"以何种已确定的法进入"，所以说"上下遍解脱"等。其中，"上"是指欲界之上的色界和无色界部分。"下"是指色界之下的欲界部分。"遍"是指一切欲界、色界和无色界。"解脱"是指不再生起，是无学者。此学者通过见道断除身见，不观察"我是"而住。如是通过学者的解脱和无学的解脱，学者和无学者已度过此前的洪流，解脱于不再生，这是偈颂的意义。
在该偈颂文本中，因为需要询问"以何种已确定的法进入"，所以说"上是色界"等。"上"是指人间世界之上，包括四大王天等，为避免此种理解，说"色界无色界"。"下"是指人间之下的四恶趣，为避免此种理解，说"欲界"。"遍"是指四界，所以说"三界"。这是无学解脱，即无学果解脱中的离欲。"上下遍解脱"这段文本中所说的无学解脱已被确定。已确定的无学解脱中，信等五根被确定，这些即成为无学五根。这种进入是通过根的解脱而进入，即是入。
这些无学五根因为资助智慧，或以智慧为依止而成为智慧。由此智慧的生起，从无明灭，乃至苦蕴灭，这是通过缘起进入。
这些无学五根被三蕴摄受，因为信精进由戒而生，念能随顺智慧。其余应依已说方法理解。


‘‘Uddhaṃ adho sabbadhi vippamutto’’ti pāṭhe niddhāretvā otaraṇā ācariyena vibhattā, amhehi ca ñātā, ‘‘ayaṃ ahasmīti anānupassī’’ti pāṭhe ‘‘katame niddhāretvā katamehi otaraṇehi otaratī’’ti vattabbattā ‘‘ayaṃ ahasmīti anānupassīti ayaṃ sakkāyadiṭṭhiyā’’tiādi vuttaṃ. Yo ayaṃ sekkho ‘‘ahamasmī’’ti nānupassī, tassa sekkhassa sakkāyadiṭṭhiyā yo samugghāto atthi, yā samugghātasaṅkhātā samugghātavimutti sekkhā vimutti hoti, tassā sekkhāya vimuttiyā yāni saddhādipañcindriyāni niddhāritāni, tāniyeva sekkhāni pañcindriyāni bhavanti. Ayaṃ vuttappakārā otaraṇā indriyehi otaraṇā nāma. Sesā vuttanayānusārena veditabbā.

43. ‘‘Uddhaṃ adho’’tiādigāthāyaṃ otaraṇā ācariyena vibhattā, amhehi ca ñātā, ‘‘nissitassa calita’’ntiādipāṭhe ‘‘katame niddhāretvā katamehi otaratī’’ti pucchitabbattā ‘‘nissitassa calitaṃ, anissitassa calitaṃ natthī’’tiādi vuttaṃ. Nissitassa puggalassa calitaṃ calanaṃ atthi, anissitassa puggalassa calitaṃ calanaṃ natthi. Calite calane asati passaddhi bhavati, passaddhiyā sati vijjamānāya nati na hoti, natiyā asati avijjamānāya āgatigati na hoti, āgatigatiyā asati avijjamānāya cutūpapāto na hoti, cutūpapāte asati avijjamāne idha chasu ajjhattikāyatanesu attānaṃ neva passati, huraṃ vā chasu bāhirāyatanesu attānaṃ na passati, ubhayaṃ antarena vajjetvā phassādisamudāyesu dhammesu attānaṃ na passati, esova paṭiccasamuppādo ‘‘avijjānirodhā’’tiādiko dukkhassa anto avasānaṃ karotīti attho.

Nissitassacalitanti ettha ‘‘nissayo katividho’’ti pucchitabbattā ‘‘nissitassa calitanti nissayo nāmā’’tiādi vuttaṃ. Tatthāti tesu duvidhesu taṇhānissayadiṭṭhinissayesu yā cetanā rattassa puggalassa niddhāritā, ayaṃ cetanādhammo taṇhānissayo nāma. Yā cetanā mūḷhassa puggalassa niddhāritā. Ayaṃ cetanādhammo diṭṭhinissayo nāma. Sā duvidhā cetanā pana saṅkhārā nāma. Saṅkhārapaccayā viññāṇaṃ…pe… sabbo paṭiccasamuppādo niddhārito. Ayaṃ vuttappakārā otaraṇā paṭiccasamuppādehi otaraṇā nāma.

Tatthāti tasmiṃ taṇhānissayadiṭṭhinissaye yā vedanā rattassa puggalassa niddhāritā, ayaṃ sukhā vedanā. Yā cetanā sammūḷhassa puggalassa niddhāritā, ayaṃ adukkhamasukhā vedanā. Yebhuyyena sesā vuttanayānusārena veditabbā.



42. 以假名分别为特殊注释的各种方式分别了诸假名，这种作为特殊注释的分别已经完整。因为需要询问"什么是进入分别"，所以说"其中什么是进入分别"等。其中，"其中"是指在已说明的十六种开示等分别中，什么是作为特殊注释的进入分别，名为进入分别解释，这是在提问。对于"缘起等"的解释，现在我将要说的"上下一切处解脱"等详细注释的特殊方式，应当理解为进入分别，名为进入分别解释。
在那经文中，因为需要询问"应当确定哪些缘起等，以哪些已确定的法进入"，所以为了显示在此经文中确定了这些缘起等，以这些已确定的法进入，因此说"上下一切处解脱"等。其中，"上"是指从欲界上方发生的色界、无色界。"下"是指从色界下方发生的欲界。"一切处"是指一切欲界、色界、无色界中。"解脱"是指因不再以结生的方式发生而解脱的无学。这位有学由于以见道断除了有身见，所以住于"不观察我是"。如是应当理解偈颂的意思是：以有学解脱和无学解脱，有学和无学为了不再有来生而解脱，度过了从未度过的暴流。
在那偈颂经文中，因为需要询问"确定哪些，以哪些进入"，所以说"上是指色界"等。"上"也包括了从人间往上的四大王天等，为了排除这种可能的意思，所以说"色界、无色界"。"下"也包括了从人间往下的四恶趣，为了排除这种可能的意思，所以说"欲界"。"一切处"可能意味着四地，为了澄清这点，所以说"三界"。"这是无学解脱"是指已解脱的无学所具有的离贪性，这种离贪性也是无学果解脱。"上下一切处解脱"这段经文所说的方式，是指已确定了这种无学解脱，这是其意思。通过已确定的无学解脱，也确定了信等五根，这些就是无学的五根。这种所说的进入，名为以诸根进入解脱，即是进入的意思。
这些无学五根，因为有助于明，或者因为是慧的基础，所以成为明。由于这样的明生起，即是明的生起，因为是生起的原因，所以无明灭、无明的灭......乃至苦蕴的灭，这种所说的进入，名为以缘起进入。
这些无学五根被三蕴所摄，因为信与精进来自戒，而念随顺于慧。其余应当依照已说的方法来理解。

44. ‘‘Nissitassa calita’’ntiādipāṭhe otaraṇā ācariyena vibhattā, amhehi ca ñātā.

‘‘Ye keci sokā paridevitā vā…pe…

Piyaṃ na kayirātha kuhiñci loke’’ti. –

Gāthāpāṭhe ‘‘katame niddhāretvā katamehi otaratī’’ti pucchitabbattā ‘‘ye keci sokā’’tiādi vuttaṃ. Ye keci sokā vā yā kāci paridevitā vā anekarūpā yā kāci dukkhā vā lokasmiṃ sambhavanti. Ete sokādayo piyaṃ paṭicca pabhavanti, piye asante ete sokādayo na bhavanti. Tasmā piye asante sokādīnaṃ abhāvato yesaṃ vītasokānaṃ kuhiñci lokepi natthi, te vītasokā sukhino bhavanti. Tasmā vītasokānaṃ sukhasampannattā asokaṃ virajaṃ patthayāno sappuriso kuhiñci loke piyaṃ na kayirāthāti gāthāttho.

‘‘Ye keci sokā paridevitā vā, dukkhā ca lokasmimanekarūpā piyaṃ paṭicca pabhavanti ete’’ti ettha pāṭhe yā vedanā niddhāritā, ayaṃ dukkhā vedanā. Sesā vuttanayānusārena veditabbā.

‘‘Ye keci sokā’’tiādigāthāpāṭhe otaraṇā ācariyena vibhattā, amhehi ca ñātā , ‘‘kāmaṃ kāmayamānassā’’tiādigāthāpāṭhe ‘‘katame niddhāretvā katamehi otaratī’’ti vattabbattā ‘‘kāmaṃ kāmayamānassā’’tiādi vuttaṃ. Tassaṃ gāthāyaṃ attho heṭṭhā vuttova.

Tatthāti tasmiṃ ‘‘pītimano hotī’’ti pāṭhe yā pītimanatā vuttā niddhāritā, ayaṃ pītimanatā anunayo hoti. ‘‘Sallaviddhova ruppatī’’ti pāṭhe yaṃ ruppanaṃ āha, idaṃ ruppanaṃ paṭighaṃ hoti, anunayo ca paṭighañca niddhāritāti attho.

‘‘Anunaye ca paṭighe ca niddhārite katamo dhammo niddhārito’’ti vattabbattā ‘‘anunayo paṭighañca pana taṇhāpakkho’’ti vuttaṃ. Taṇhāpakkhoti taṇhāpakkhattā taṇhā niddhāritā. ‘‘Anunayo taṇhāpakkho hotu, paṭighaṃ pana taṇhāpakkhaṃ na siyā’’ti ce vadeyya? Paṭighassa attasinehavasena pavattanato paṭighampi taṇhāpakkhaṃ hoti. ‘‘Taṇhāya niddhāritāya katamo niddhārito’’ti vattabbattā ‘‘taṇhāya ca panā’’tiādi vuttaṃ. Dasannaṃ rūpāyatanānaṃ taṇhāya padaṭṭhānattā dasa rūpāni āyatanāni niddhāritāni. Ayaṃ vuttappakārā otaraṇā āyatanehi otaraṇā nāma. Sutte āgatā paṭiccasamuppādādayo tena saṃvaṇṇanāvisesena nayena niddhāritā, suttatthamukhena vā niddhāritā, tena…pe… nayena niddhāritesu paṭiccasamuppādādīsu yo saṃvaṇṇanānayaviseso tadatthavācakavasena vā tadatthañāpakavasena vā otarati pavisati samosarati, so saṃvaṇṇanānayaviseso otaraṇo hāro nāmāti adhippāyo daṭṭhabbo. Sesesupi vuttanayānusārena otaraṇā gahetabbā. ‘‘Tenāha āyasmā’’tiādyānusandhyādiattho ceva ‘‘niyutto otaraṇo hāro’’ti anusandhyādiattho ca vuttanayānusārena veditabbo.

Iti otaraṇahāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

13. Sodhanahāravibhaṅgavibhāvanā



44. ‘‘Nissitassa calita’’ntiādipāṭhe otaraṇā ācariyena vibhattā, amhehi ca ñātā.

‘‘Ye keci sokā paridevitā vā…pe…

Piyaṃ na kayirātha kuhiñci loke’’ti. –

Gāthāpāṭhe ‘‘katame niddhāretvā katamehi otaratī’’ti pucchitabbattā ‘‘ye keci sokā’’tiādi vuttaṃ. Ye keci sokā vā yā kāci paridevitā vā anekarūpā yā kāci dukkhā vā lokasmiṃ sambhavanti. Ete sokādayo piyaṃ paṭicca pabhavanti, piye asante ete sokādayo na bhavanti. Tasmā piye asante sokādīnaṃ abhāvato yesaṃ vītasokānaṃ kuhiñci lokepi natthi, te vītasokā sukhino bhavanti. Tasmā vītasokānaṃ sukhasampannattā asokaṃ virajaṃ patthayāno sappuriso kuhiñci loke piyaṃ na kayirāthāti gāthāttho.

‘‘Ye keci sokā paridevitā vā, dukkhā ca lokasmimanekarūpā piyaṃ paṭicca pabhavanti ete’’ti ettha pāṭhe yā vedanā niddhāritā, ayaṃ dukkhā vedanā. Sesā vuttanayānusārena veditabbā.

‘‘Ye keci sokā’’tiādigāthāpāṭhe otaraṇā ācariyena vibhattā, amhehi ca ñātā , ‘‘kāmaṃ kāmayamānassā’’tiādigāthāpāṭhe ‘‘katame niddhāretvā katamehi otaratī’’ti vattabbattā ‘‘kāmaṃ kāmayamānassā’’tiādi vuttaṃ. Tassaṃ gāthāyaṃ attho heṭṭhā vuttova.

Tatthāti tasmiṃ ‘‘pītimano hotī’’ti pāṭhe yā pītimanatā vuttā niddhāritā, ayaṃ pītimanatā anunayo hoti. ‘‘Sallaviddhova ruppatī’’ti pāṭhe yaṃ ruppanaṃ āha, idaṃ ruppanaṃ paṭighaṃ hoti, anunayo ca paṭighañca niddhāritāti attho.

‘‘Anunaye ca paṭighe ca niddhārite katamo dhammo niddhārito’’ti vattabbattā ‘‘anunayo paṭighañca pana taṇhāpakkho’’ti vuttaṃ. Taṇhāpakkhoti taṇhāpakkhattā taṇhā niddhāritā. ‘‘Anunayo taṇhāpakkho hotu, paṭighaṃ pana taṇhāpakkhaṃ na siyā’’ti ce vadeyya? Paṭighassa attasinehavasena pavattanato paṭighampi taṇhāpakkhaṃ hoti. ‘‘Taṇhāya niddhāritāya katamo niddhārito’’ti vattabbattā ‘‘taṇhāya ca panā’’tiādi vuttaṃ. Dasannaṃ rūpāyatanānaṃ taṇhāya padaṭṭhānattā dasa rūpāni āyatanāni niddhāritāni. Ayaṃ vuttappakārā otaraṇā āyatanehi otaraṇā nāma. Sutte āgatā paṭiccasamuppādādayo tena saṃvaṇṇanāvisesena nayena niddhāritā, suttatthamukhena vā niddhāritā, tena…pe… nayena niddhāritesu paṭiccasamuppādādīsu yo saṃvaṇṇanānayaviseso tadatthavācakavasena vā tadatthañāpakavasena vā otarati pavisati samosarati, so saṃvaṇṇanānayaviseso otaraṇo hāro nāmāti adhippāyo daṭṭhabbo. Sesesupi vuttanayānusārena otaraṇā gahetabbā. ‘‘Tenāha āyasmā’’tiādyānusandhyādiattho ceva ‘‘niyutto otaraṇo hāro’’ti anusandhyādiattho ca vuttanayānusārena veditabbo.

Iti otaraṇahāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

13. Sodhanahāravibhaṅgavibhāvanā



以下是巴利文的完整中文直译：
44. 关于"依止者动摇"等文句的渗入，已被导师分别解说，也被我们理解。
"一切愁忧与悲叹......
不应于世间任何处生爱着"
在偈颂文句中，因为需要询问"区分何者，以何者渗入"，故说"一切愁忧"等。任何愁忧或任何悲叹或世间中生起的种种苦。这些愁忧等因爱着而生起，若无爱着则这些愁忧等不会生起。因此，在无爱着时愁忧等不存在，那些离愁者在世间任何处都不存在（愁忧），这些离愁者成为快乐者。因此，由于离愁者具足安乐，善人期望无忧无垢，故不应于世间任何处生爱着，此为偈颂之义。
在"一切愁忧与悲叹，及世间种种诸苦，皆因爱着而生起"这段文句中，所区分的受，是苦受。其余应依所说方法理解。
"一切愁忧"等偈颂文句的渗入，已被导师分别解说，也被我们理解。关于"欲求诸欲者"等偈颂文句，因为需要说"区分何者，以何者渗入"，故说"欲求诸欲者"等。该偈颂的含义如前所述。
在其中，即在"心生欢喜"这文句中所说并区分的欢喜心性，这欢喜心性是亲近。在"如被箭射而痛苦"这文句中所说的痛苦，这痛苦是瞋恚，意即亲近和瞋恚被区分。
因为需要说"当亲近和瞋恚被区分时，什么法被区分"，故说"亲近和瞋恚是属于渴爱一分"。属于渴爱一分即因为是渴爱的一分而渴爱被区分。若说："亲近可以是渴爱一分，但瞋恚应不是渴爱一分"？由于瞋恚是因自我爱着而运作，所以瞋恚也是渴爱一分。因为需要说"当渴爱被区分时，什么被区分"，故说"又关于渴爱"等。因为十种色处是渴爱的近缘，故十种色处被区分。这种所说类型的渗入名为以处为渗入。经中出现的缘起等，以那种注释特殊方法被区分，或以经义为门而被区分，以那种......等方法所区分的缘起等中，某种特殊注释方法以表达其义或以显示其义而渗入、进入、完全进入，这种特殊注释方法应理解为名为渗入理趣。对其他部分也应依所说方法理解渗入。"因此长老说"等的相续等义以及"渗入理趣已解说完毕"的相续等义，应依所说方法理解。
如是在渗入理趣分别中，已完成
随能力所作的阐明。
然而智者们应依据注释书和复注书，详细分别理解其甚深义理。
13. 清净理趣分别阐明

45. Yena yena saṃvaṇṇanāvisesabhūtena otaraṇahāravibhaṅgena otaretabbā suttatthā vibhattā, so saṃvaṇṇanāvisesabhūto vibhaṅgo paripuṇṇo, ‘‘katamo sodhanahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo sodhano hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso sodhano hāro sodhanahāravibhaṅgo nāmāti pucchati. ‘‘Vissajjitamhi pañhe’’tiādiniddesassa idāni mayā vuccamāno ‘‘yathā āyasmā ajito’’tiādiko vitthārasaṃvaṇṇanāviseso sodhanahāravibhaṅgo nāmāti gahetabbo. ‘‘Kathaṃ tattha pañhe sodhano hāro viññātabbo’’ti vattabbattā ‘‘yathā āyasmā’’tiādi vuttaṃ. Yathā yena pakārena āyasmā ajito pārāyane bhagavantaṃ pañhaṃ pucchati, tathā tena pakārena vissajjitamhi pañhe ayaṃ sodhano hāro viññātabboti. ‘‘Niyametvā vibhajehī’’ti vattabbattā niyametvā vibhajituṃ ‘‘kenassū’’tiādi vuttaṃ. Gāthāttho vuttova.

‘‘Kenassu nivuto loko, kenassu nappakāsati;

Kissābhilepanaṃ brūsi, kiṃsu tassa mahabbhaya’’nti. –

Pucchāvasena pavattagāthāyañca –

‘‘Avijjāya nivuto loko, (ajitāti bhagavā,)

Vivicchā pamādā nappakāsati;

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhaya’’nti. –

Vissajjanavasena pavattagāthāyañcāti imāsu dvīsu gāthāsu ‘‘kenassu nivuto loko’’ti iminā padena pañhe pucchite ‘‘avijjāya nivuto loko’’ti iminā padena bhagavā ‘‘kenassu nivuto loko’’ti padaṃ tadatthe aññāṇasaṃsayādimalānaṃ apanayanena sodheti. Tadatthe hi vissajjite aññāṇasaṃsayādīnaṃ abhāvato attho sodhito nāma, atthe ca sodhite padampi sodhitaṃyeva. Tenāha aṭṭhakathāyaṃ – ‘‘tadatthassa vissajjanato’’ti (netti. aṭṭha. 45), ṭīkāyañca ‘‘tabbisayaaññāṇasaṃsayādimalāpanayanena sodhetī’’ti vuttaṃ. No ca ārambhanti pucchituṃ ārabhitabbaṃ sabbagāthāpadaṃ, gāthātthaṃ vā, ñātuṃ icchitassa sabbassa atthassa vissajjanavasena apariyositattā bhagavā ‘‘avijjāya nivuto loko’’ti ettakeneva padena sodheti. Sesesupi esa nayo.

‘‘Kiṃsu tassa mahabbhaya’’nti iminā padena pañhe pucchite ‘‘dukkhamassa mahabbhaya’’nti padena bhagavatā ārambho ñātuṃ icchito attho suddho sodhito hoti. Sesagāthāsupi eseva nayo.

Yattha pañhe evaṃ niravasesavissajjanavasena ārambho suddho sodhito bhavati, so pañho vissajjito sodhito bhavati. Yattha pañhe evaṃ niravasesavissajjanavasena ārambho yāva asuddho asodhito bhavati, tāva so pañho vissajjito sodhito na bhavatīti yojanā. ‘‘Tenāhā’’tiādyānusandhyādyattho ceva ‘‘niyutto sodhano hāro’’ti anusandhyādyattho ca vuttanayānusārena veditabbo.

Iti sodhanahāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

14. Adhiṭṭhānahāravibhaṅgavibhāvanā



以下是巴利文的完整中文直译：
45. 以任何特殊注释形式的渗入理趣分别来渗入经义已被分别，那种特殊注释形式的分别已完成，因为需要询问"什么是清净理趣分别"，所以说"其中什么是清净理趣"等。其中，"其中"指在那些已阐述的十六种教说理趣等中，询问哪种特殊注释称为清净理趣、清净理趣分别。应理解为现在我所说的"如尊者阿耆多"等详细注释特点是名为清净理趣分别。因为需要说"如何在其中理解清净理趣的问题"，所以说"如尊者"等。如同尊者阿耆多在《彼岸道品》中向世尊提问，同样地在回答问题时，应如是理解此清净理趣。因为需要说"请确定并分别"，为了确定并分别而说"以何"等。偈颂的含义如前所述。
"以何为世间所覆？以何不显明？
你说何为涂抹？何为其大怖？"
在以问题形式进行的偈颂中 -
"世间为无明所覆，（阿耆多，世尊说，）
因吝啬放逸不显明；
我说贪爱为涂抹，苦为其大怖。"
在回答形式进行的偈颂中 - 在这两个偈颂中，当以"以何为世间所覆"这一句问及时，世尊以"世间为无明所覆"这一句，通过去除对其义理的无知、疑惑等垢染而清净"以何为世间所覆"这一句。因为当其义理被回答时，由于无知、疑惑等的不存在，义理被称为已清净，而当义理被清净时，文句也就被清净了。因此在注释中说："因为回答了其义理"，在复注中说："通过去除关于其对象的无知、疑惑等垢染而清净"。并非所有偈颂句子或偈颂含义都应开始询问，因为通过回答方式未完全完成所有想要了解的义理，世尊仅以"世间为无明所覆"这一句就清净了。对其他部分也是这个方法。
当以"何为其大怖"这一句问及时，世尊以"苦为其大怖"这一句，所要了解的开始内容变得纯净、清净。对其他偈颂也是同样的方法。
在问题中，如果开始内容通过这样完全无余的回答方式而变得纯净、清净，那么该问题就被回答并清净了。在问题中，如果开始内容通过这样完全无余的回答方式而仍不纯净、不清净，那么该问题就未被回答和清净。这是解释。"因此说"等的相续等义以及"清净理趣已解说完毕"的相续等义，应依所说方法理解。
如是在清净理趣分别中，已完成
随能力所作的阐明。
然而智者们应依据注释书和复注书，详细分别理解其甚深义理。
14. 确立理趣分别阐明

46. Yena yena saṃvaṇṇanāvisesabhūtena vibhaṅgena pañhādayo sodhitā, so saṃvaṇṇanāvisesabhūto paripuṇṇo, ‘‘katamo adhiṭṭhānahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo adhiṭṭhāno hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso paṭiniddesato adhiṭṭhāno hāro adhiṭṭhānahāravibhaṅgo nāmāti pucchati. ‘‘Ekattatāya dhammā, yepi ca vemattatāya niddiṭṭhā’’tiādiniddesassa idāni mayā vuccamāno ‘‘ye tattha niddiṭṭhā, tathā te dhārayitabbā’’tiādiko vitthārasaṃvaṇṇanāviseso adhiṭṭhānahāravibhaṅgo nāmāti gahetabbo.

‘‘Ye dhammā suttesu ekattatāya ca vemattatāya ca niddiṭṭhā, te dhammā kiṃ pana tatheva dhārayitabbā , udāhu aññathāpi vikappayitabbā’’ti pucchitabbattā ‘‘ye tatthā’’tiādi vuttaṃ. Tattha tesu suttantesu ye dukkhasaccādayo dhammā ekattatāya ca vemattatāya ca niddiṭṭhā, te dukkhasaccādayo dhammā tathā ekattatāya ca vemattatāya ca dhārayitabbā upalakkhitabbā, na aññathā vikappayitabbā.

‘‘Sāmaññakappanāya vohārabhāvena anavaṭṭhānato katamā ekattatā, katamā vemattatā’’ti pucchitabbattā ‘‘dukkhanti ekattatā’’tiādi vuttaṃ. Dukkhanti jātiādivisesamanapekkhitvā yā dukkhasāmaññatā vuttā, sā ayaṃ dukkhasāmaññatā dukkhassa ekattatā nāma. ‘‘Tattha katamaṃ dukkha’’nti pucchitā ‘‘jāti dukkhā, jarā dukkhā…pe... viññāṇaṃ dukkha’’nti jātiādivisesamapekkhitvā yā dukkhavisesatā vuttā, sā ayaṃ dukkhavisesatā dukkhassa vemattatā nāma. Tatthāti ye dukkhādayo dhammā sutte vuttā, tattha tesu dukkhādīsu atthesu.

Dukkhasamudayoti ‘‘taṇhā ponobhavikā’’ti visesamanapekkhitvā yā samudayasāmaññatā vuttā, sā ayaṃ samudayasāmaññatā samudayassa ekattatā nāma. ‘‘Tattha katamo samudayo’’ti pucchitvā ‘‘yāyaṃ taṇhā…pe… vibhavataṇhā’’ti visesaṃ apekkhitvā yā samudayavisesatā vuttā, sā ayaṃ samudayavisesatā samudayassa vemattatā nāma.

Dukkhanirodhoti ‘‘tassāyeva taṇhāya asesavirāganirodho’’ti visesamanapekkhitvā yā nirodhasāmaññatā vuttā, sā ayaṃ nirodhasāmaññatā nirodhassa ekattatā nāma. ‘‘Tattha katamo dukkhanirodho’’ti pucchitvā ‘‘yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo’’ti visesamapekkhitvā yā nirodhavisesatā vuttā, sā ayaṃ nirodhavisesatā nirodhassa vemattatā nāma.

Dukkhanirodhagāminī paṭipadāti? Paṭipadāti sammādiṭṭhiādivisesamanapekkhitvā yā nirodhagāminipaṭipadāsāmaññatā vuttā, sā ayaṃ nirodhagāminipaṭipadāsāmaññatā maggassa ekattatā nāma. ‘‘Tattha katamā dukkhanirodhagāminī paṭipadā’’ti pucchitvā ‘‘ayameva ariyo…pe… sammāsamādhī’’ti sammādiṭṭhiādivisesamapekkhitvā yā visesadukkhanirodhagāminipaṭipadatā vuttā, sā ayaṃ visesadukkhanirodhagāminipaṭipadatā maggassa vemattatā nāma.

Maggoti nirayagāmimaggādivisesamanapekkhitvā yā sāmaññamaggatā vuttā, sā ayaṃ sāmaññamaggatā maggassa ekattatā nāma. ‘‘Tattha katamo maggo’’ti pucchitvā ‘‘nirayagāmī maggo…pe… nibbānagāmī maggo’’ti nirayagāmimaggādivisesaṃ apekkhitvā yā visesamaggatā vuttā, sā ayaṃ visesamaggatā maggassa vemattatā nāma.


以下是巴利文的完整中文直译：
46. 以任何特殊注释形式的分别来清净问题等，那种特殊注释形式已完成，因为需要询问"什么是确立理趣分别"，所以说"其中什么是确立理趣"等。其中，"其中"指在那些已阐述的十六种教说理趣等中，询问哪种特殊注释依据回答称为确立理趣、确立理趣分别。应理解为现在我所说的"法有一性，以及以差异性所说"等阐述的"凡在其中所说，应如是持守"等详细注释特点是名为确立理趣分别。
因为需要询问"在经中以一性和差异性所说的诸法，这些法是否应当如是持守，还是应当以其他方式考虑"，所以说"凡在其中"等。其中，在那些经典中以一性和差异性所说的苦谛等诸法，应当以一性和差异性如是持守、观察这些苦谛等诸法，不应以其他方式考虑。
因为需要询问"由于在共通概念的言说中不安住，什么是一性，什么是差异性"，所以说"苦是一性"等。"苦"不考虑生等差别而说的苦的共通性，这个苦的共通性称为苦的一性。当问"其中什么是苦"时，考虑生等差别而说"生是苦，老是苦......识是苦"的苦的特殊性，这个苦的特殊性称为苦的差异性。"其中"指在经中所说的苦等诸法中，在那些苦等义理中。
苦集，不考虑"有再有的渴爱"的差别而说的集的共通性，这个集的共通性称为集的一性。当问"其中什么是集"时，考虑差别而说"即这渴爱......有爱、无有爱"的集的特殊性，这个集的特殊性称为集的差异性。
苦灭，不考虑"即彼渴爱的无余离贪灭"的差别而说的灭的共通性，这个灭的共通性称为灭的一性。当问"其中什么是苦灭"时，考虑差别而说"即彼渴爱的无余离贪灭、舍离、弃舍、解脱、无执着"的灭的特殊性，这个灭的特殊性称为灭的差异性。
趣向苦灭之道是什么？"道"不考虑正见等差别而说的趣向灭道的共通性，这个趣向灭道的共通性称为道的一性。当问"其中什么是趣向苦灭之道"时，考虑正见等差别而说"即此圣......正定"的特殊趣向苦灭之道性，这个特殊趣向苦灭之道性称为道的差异性。
"道"不考虑趣地狱道等差别而说的一般道性，这个一般道性称为道的一性。当问"其中什么是道"时，考虑趣地狱道等差别而说"趣地狱道......趣涅槃道"的特殊道性，这个特殊道性称为道的差异性。


Nirodhoti paṭisaṅkhānirodhādivisesaṃ anapekkhitvā yā sāmaññanirodhatā vuttā, sā ayaṃ sāmaññanirodhatā nirodhassa ekattatā nāma. ‘‘Tattha katamo nirodho’’ti pucchitvā ‘‘paṭisaṅkhānirodho…pe… sabbakilesanirodho’’ti paṭisaṅkhānirodhādivisesaṃ apekkhitvā yā visesanirodhatā vuttā, sā ayaṃ visesanirodhatā nirodhassa vemattatā nāma.

Rūpanti cātumahābhūtikādivisesamanapekkhitvā yā sāmaññarūpatā vuttā, sā ayaṃ sāmaññarūpatā rūpassa ekattatā nāma. ‘‘Tattha katamaṃ rūpa’’nti pucchitvā ‘‘cātumahābhūtikaṃ…pe… vāyodhātuyā cittaṃ virājetī’’ti cātumahābhūtikādivisesamapekkhitvā yā visesarūpatā vuttā, sā ayaṃ visesarūpatā rūpassa vemattatā nāma.



以下是巴利文的完整中文直译：
"灭"不考虑择灭等差别而说的一般灭性，这个一般灭性称为灭的一性。当问"其中什么是灭"时，考虑择灭等差别而说"择灭......一切烦恼灭"的特殊灭性，这个特殊灭性称为灭的差异性。
"色"不考虑四大种等差别而说的一般色性，这个一般色性称为色的一性。当问"其中什么是色"时，考虑四大种等差别而说"四大种......以风界令心离染"的特殊色性，这个特殊色性称为色的差异性。

48.Avijjāti dukkheaññāṇādivisesamanapekkhitvā yā avijjāsāmaññatā vuttā, sā ayaṃ avijjāsāmaññatā avijjāya ekattatā nāma. ‘‘Tattha katamā avijjā’’ti pucchitvā ‘‘dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ…pe… avijjālaṅghī moho akusalamūla’’nti dukkheaññāṇādivisesamapekkhitvā yā avijjāvisesatā vuttā, sā ayaṃ avijjāvisesatā avijjāya vemattatā nāma.

Vijjāti dukkheñāṇādivisesamanapekkhitvā yā vijjāsāmaññatā vuttā, sā ayaṃ vijjāsāmaññatā vijjāya ekattatā nāma. ‘‘Tattha katamā vijjā’’ti pucchitvā ‘‘dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ…pe… dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpanna’’nti dukkheñāṇādivisesamapekkhitvā yā vijjāvisesatā vuttā, sā ayaṃ vijjāvisesatā vijjāya vemattatā nāma.

Samāpattīti saññāsamāpatyādivisesaṃ anapekkhitvā yā sāmaññasamāpattitā vuttā, sā sāmaññasamāpattitā samāpattiyā ekattatā nāma. ‘‘Tattha katamā samāpattī’’ti pucchitvā ‘‘saññāsamāpatti asaññāsamāpatti…pe… nirodhasamāpattī’’ti saññāsamāpatyādivisesaṃ apekkhitvā yā visesasamāpattitā vuttā, sā ayaṃ visesasamāpattitā samāpattiyā vemattatā nāma.

Jhāyīti sekkhajhāyīādivisesaṃ anapekkhitvā yā jhāyīsāmaññatā vuttā, sā jhāyīsāmaññatā jhāyino ekattatā nāma. ‘‘Tattha katamo jhāyī’’ti pucchitvā ‘‘atthi sekkho jhāyī, atthi asekkho jhāyī…pe… paññuttaro jhāyī’’ti sekkhajhāyīasekkhajhāyīādivisesamapekkhitvā yā jhāyīvisesatā vuttā, sā ayaṃ jhāyīvisesatā jhāyino vemattatā nāma.

Samādhīti saraṇasamādhyādivisesamanapekkhitvā yā samādhisāmaññatā vuttā, sā ayaṃ samādhisāmaññatā samādhino ekattatā nāma. ‘‘Tattha katamo samādhī’’ti pucchitvā ‘‘saraṇo samādhi, araṇo samādhi…pe… micchāsamādhi, sammāsamādhī’’ti saraṇasamādhyādivisesamapekkhitvā yā samādhivisesatā vuttā, sā ayaṃ samādhivisesatā samādhino vemattatā nāma.

Paṭipadāti āgāḷhapaṭipadādivisesamanapekkhitvā yā paṭipadāsāmaññatā vuttā, ayaṃ paṭipadāsāmaññatā paṭipadāya ekattatā nāma. ‘‘Tattha katamā paṭipadā’’ti pucchitvā ‘‘āgāḷhapaṭipadā, nijjhāmapaṭipadā…pe… sukhā paṭipadā khippābhiññā’’ti āgāḷhapaṭipadādivisesamapekkhitvā yā paṭipadāvisesatā vuttā, sā ayaṃ paṭipadāvisesatā paṭipadāya vemattatā nāma.

Kāyoti nāmakāyādivisesamanapekkhitvā yā kāyasāmaññatā vuttā, sā ayaṃ kāyasāmaññatā kāyassa ekattatā nāma. ‘‘Tattha katamo kāyo’’ti pucchitvā ‘‘nāmakāyo rūpakāyo…pe… ayaṃ nāmakāyo’’ti nāmakāyādivisesamapekkhitvā yā kāyavisesatā vuttā, sā ayaṃ kāyavisesatā kāyassa vemattatā nāmāti yojanā kātabbā. Padatthādiko viseso aṭṭhakathāyaṃ (netti. aṭṭha. 47) vitthārato vutto.


以下是巴利文的完整中文直译：
48. "无明"不考虑对苦无知等差别而说的一般无明性，这个一般无明性称为无明的一性。当问"其中什么是无明"时，考虑对苦无知等差别而说"对苦无知、对苦集无知......超越无明、痴、不善根"的特殊无明性，这个特殊无明性称为无明的差异性。
"明"不考虑对苦的智等差别而说的一般明性，这个一般明性称为明的一性。当问"其中什么是明"时，考虑对苦的智等差别而说"对苦的智、对苦集的智......择法觉支、道支、道所摄"的特殊明性，这个特殊明性称为明的差异性。
"定"不考虑想定等差别而说的一般定性，这个一般定性称为定的一性。当问"其中什么是定"时，考虑想定等差别而说"想定、无想定......灭尽定"的特殊定性，这个特殊定性称为定的差异性。
"禅修者"不考虑有学禅修者等差别而说的一般禅修者性，这个一般禅修者性称为禅修者的一性。当问"其中什么是禅修者"时，考虑有学禅修者、无学禅修者等差别而说"有有学禅修者，有无学禅修者......以慧为上的禅修者"的特殊禅修者性，这个特殊禅修者性称为禅修者的差异性。
"三摩地"不考虑有染三摩地等差别而说的一般三摩地性，这个一般三摩地性称为三摩地的一性。当问"其中什么是三摩地"时，考虑有染三摩地等差别而说"有染三摩地，无染三摩地......邪三摩地，正三摩地"的特殊三摩地性，这个特殊三摩地性称为三摩地的差异性。
"道"不考虑激烈道等差别而说的一般道性，这个一般道性称为道的一性。当问"其中什么是道"时，考虑激烈道等差别而说"激烈道、炽燃道......乐道速通"的特殊道性，这个特殊道性称为道的差异性。
"身"不考虑名身等差别而说的一般身性，这个一般身性称为身的一性。当问"其中什么是身"时，考虑名身等差别而说"名身、色身......此为名身"的特殊身性，这个特殊身性称为身的差异性，应如是解释。词义等差别在注释书中已详细说明。


Vuttappakārassa dukkhasamudayādikassa dhammassa ekattatādilakkhaṇaṃ nigamanavasena dassetuṃ ‘‘evaṃ yo dhammo’’tiādi vuttaṃ. Tattha evanti iminā mayā vuttena ‘‘dukkhanti ekattatā. Tattha katamaṃ dukkhaṃ? Jāti dukkhā, jarā dukkhā’’tiādivacanena. Yo dhammoti yo koci jātijarābyādhyādivisesadhammo. Yassa dhammassāti tato jātiādivisesadhammato aññassa jarādivisesadhammassa. Samānabhāvoti jātiādivisesadhammena jarādivisesadhammassa dukkhabhāvena samānabhāvo. Tassa dhammassāti jarādivisesadhammassa. Ekattatāyāti dukkhasamudayatādisamānatāya dukkhasamudayādibhāvānaṃ ekībhāvena. Ekībhavatīti jātiādivisesabhedena anekopi ‘‘dukkhasamudayo’’tiādinā ekasaddābhidheyyatāya ekībhavati. Yena yena vā pana vilakkhaṇo, tena tena vemattaṃ gacchati. Yassa jātiādidhammassa yena yena abhinibbattanaparipācanādisabhāvena yo jātiādidhammo jarādidhammena vilakkhaṇo visadiso hoti, tassa jātiādidhammassa tena tena abhinibbattanaparipācanādisabhāvena so jātiādidhammo jarādidhammena vemattataṃ visadisattaṃ gacchati, dukkhasamudayādibhāvena samānopi jātiādidhammo jarādidhammassa visiṭṭhataṃ gacchatīti attho daṭṭhabbo.

Dukkhasamudayādidhammassa ekattavemattatā ācariyena vibhattā, amhehi ca ñātā, ‘‘tāya ekattavemattatāya kattha pucchite sati adhiṭṭhānaṃ vīmaṃsitabba’’nti pucchitabbattā suttādike pucchite sati vīmaṃsitabbanti dassetuṃ ‘‘evaṃ sutte vā’’tiādi vuttaṃ. Tattha evaṃ iminā vuttappakārena sutte vā pucchite, veyyākaraṇe vā pucchite, gāthāyaṃ vā pucchitāyaṃ sati adhiṭṭhānaṃ vīmaṃsitabbaṃ. ‘‘Kiṃ vīmaṃsitabba’’nti puccheyya ‘‘ekattatāya pucchati kiṃ, udāhu vemattatāya pucchati ki’’nti vīmaṃsitabbanti yojanā. Aṭṭhakathāyaṃ pana – ‘‘idāni tāva ekattavemattatāvisaye niyojetvā dassetuṃ ‘sutte vā veyyākaraṇe vā’tiādi vutta’’nti (netti. aṭṭha. 48) vuttaṃ. ‘‘Kathaṃ pucchitaṃ, kathaṃ vissajjitabba’’nti vattabbattā ‘‘yadi ekattatāyā’’tiādi vuttaṃ. ‘‘Tenāhā’’tiādyānusandhyādiko ca ‘‘niyutto adhiṭṭhāno hāro’’ti imassa anusandhyādiko ca vuttanayānusārena veditabbo.

Iti adhiṭṭhānahāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

15. Parikkhārahāravibhaṅgavibhāvanā



我来为您直译这段巴利文：
为了通过归纳来显示所说类型的苦集等法的同一性等特征，故说"如是彼法"等。其中，"如是"指通过我所说的"苦即一性。其中何为苦？生是苦，老是苦"等言语。"彼法"指任何生、老、病等特殊之法。"于彼法"指除了那生等特殊之法外的其他老等特殊之法。"同等性"指以生等特殊之法与老等特殊之法在苦性上的相同性。"彼法"指老等特殊之法。"一性"指以苦集等相同性，苦集等性的统一性。"成为一"指虽因生等特殊差别而成多，但以"苦集"等一词所表示而成为一。以何何差异，即随彼彼差别。对于生等之法，以何何生起、成熟等自性，彼生等之法与老等之法有差异不同，则彼生等之法以彼彼生起、成熟等自性，彼生等之法与老等之法趋向差异性、不同性，应知其义为：虽以苦集等性相同的生等之法也趋向于与老等之法的差异性。
苦集等法的一性差异性已由师长分别，我们也已了知，因应问"以彼一性差异性，当何处被问时应审察所依"，为显示当经等被问时应审察，故说"如是于经"等。其中，如是以此所说方式，当经被问时，或论被问时，或偈颂被问时，应审察所依。若问"应审察什么"，应配释为"应审察是问一性呢？还是问差异性呢？"。注释书中则说："现今为显示安立于一性差异性领域，故说'于经或论'等"。因应说"如何被问，如何应答"，故说"若一性"等。"是故说"等的关联等，以及"已安立所依之理趣"的关联等，应依所说方法了知。
如是于所依理趣分别中依能力所造
解释终。
智者们则应依注释书和复注，详细分别甚深义理而获取。
15. 资具理趣分别解释

49. Yena yena saṃvaṇṇanāvisesabhūtena vibhaṅgena dukkhasaccādīnaṃ ekattatādayo vibhattā, so saṃvaṇṇanāvisesabhūto paripuṇṇo, ‘‘katamo parikkhārahāravibhaṅgo nāmā’’ti pucchitabbattā ‘‘tattha katamo parikkhāro hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso parikkhāro hāro parikkhārahāravibhaṅgo nāmāti pucchati. ‘‘Ye dhammā yaṃ dhammaṃ janayantī’’tiādiniddesassa idāni mayā vuccamāno ‘‘yo dhammo yaṃ dhammaṃ janayati, tassa so parikkhāro’’tiādiko parikkhārabhūtassa hetuno ceva paccayassa ca vitthārasaṃvaṇṇanāviseso parikkhāravibhaṅgo nāma.

‘‘Katamo saṃvaṇṇetabbo parikkhāro’’ti pucchitabbattā ‘‘yo dhammo’’tiādi vuttaṃ. Tattha yo hetupaccayappakāro dhammo yaṃ phalabhūtaṃ dhammaṃ janayati janeti, tassa phaladhammassa so hetupaccayappakāro dhammo parikkhāro nāma. ‘‘Kiṃlakkhaṇo parikkhāro’’ti pucchitabbattā tathā pucchitvā lakkhaṇavisesaṃ dassetuṃ ‘‘kiṃlakkhaṇo’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘tattha ‘yo dhammo yaṃ dhammaṃ janayati, tassa so parikkhāro’ti saṅkhepato parikkhāralakkhaṇaṃ vatvā taṃ vibhāgena dassetuṃ ‘kiṃlakkhaṇo’tiādi vutta’’nti (netti. aṭṭha. 49) vuttaṃ. ‘‘Kittakā dhammā janayantī’’ti pucchitabbattā ‘‘dve dhammā janayanti hetu ca paccayo cā’’ti vuttaṃ. ‘‘Hetupi kāraṇaṃ, paccayopi kāraṇaṃ , tasmā kāraṇāyeva kena lakkhaṇena dvidhā vuttā’’ti vattabbattā ‘‘tattha kiṃlakkhaṇo’’tiādi vuttaṃ. Janitabbaphalato aññehi phalehi asādhāraṇalakkhaṇo hetu, sabbaphalehi sādhāraṇalakkhaṇo paccayo, iminā visesalakkhaṇena dvidhā vattabbāti attho. ‘‘Sādhāraṇāsādhāraṇaviseso kīdiso bhave’’ti pucchitabbattā ‘‘yathā kiṃ bhave’’ti pucchitvā ‘‘yathā aṅkurassā’’tiādi vuttaṃ. Yathā yo sādhāraṇāsādhāraṇaviseso atthi, tathā so sādhāraṇāsādhāraṇaviseso kiṃ viya bhaveti attho. Aṅkurassa nibbattiyā bījaṃ asādhāraṇaṃ yathā, tathā hetu phalassa nibbattiyā asādhāraṇo bhave. Pathavī ca āpo ca aṅkurassa nibbattiyā sādhāraṇā bhavanti yathā, tathā paccayo phalassa nibbattiyā sādhāraṇo bhave. Sabbaphalassa paccayattā aṅkurassa bījaṃ asādhāraṇaṃ janakaṃ hetu. ‘‘Kathaṃ pathavī, āpo ca sādhāraṇā janakāti saddahitabbā’’ti pucchitabbattā ‘‘aṅkurassa hī’’tiādi vuttaṃ. Samaṃ samānaṃ phalaṃ bhavāpetīti sabhāvo, ko so? Bījaṃ hetuyeva. ‘‘Kiṃ hetupaccayānaṃ viseso bījaṅkuropamāyeva dassetabbo, udāhu aññūpamāyapi dassetabbo’’ti vattabbattā aññāya upamāyapi visesaṃ dassetuṃ ‘‘yathā vā panā’’tiādi vuttaṃ. Imāya upamāyapi hetupaccayānaṃ viseso vijānitabboti adhippāyo.


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49. 以何何特殊解释之分别而分析苦谛等的同一性等，彼特殊解释圆满，因应问"何为名为资具理趣分别"，故说"其中何为资具理趣"等。其中，"其中"指在所说明的十六种教法理趣等中，问何种特殊解释为资具理趣、名为资具理趣分别。对于"诸法生起某法"等说明，现今我所说的"某法生起某法，彼即是其资具"等，作为资具的因及缘的广详特殊解释，名为资具分别。
因应问"何为应解释的资具"，故说"某法"等。其中，某种因缘类法生起某果法时，对于彼果法，彼因缘类法名为资具。因应问"资具有何相"，故如是问已，为显示特相，而说"有何相"等。注释书中则说："其中说'某法生起某法，彼即是其资具'，略说资具相已，为以分类显示彼义，故说'有何相'等"。因应问"有几法生起"，故说"二法生起：因与缘"。因应说"因亦是原因，缘亦是原因，故原因以何相而说为二种"，故说"其中有何相"等。其义为：因具有与所生果不共之相，缘具有与一切果共通之相，以此特相应说为二种。因应问"共相不共相之差别如何"，故问"如何"已，说"如芽之"等。其义为：如有何种共相不共相之差别，彼共相不共相之差别如何。如种子对芽之生起为不共，如是因对果之生起为不共。如地与水对芽之生起为共通，如是缘对果之生起为共通。因为是一切果之缘，对芽而言种子为不共生因。因应问"如何相信地、水为共通生因"，故说"对于芽"等。使同等果生起者为自性，是什么？即是因的种子。因应说"因缘之差别是否仅以种子与芽之譬喻显示，还是也应以其他譬喻显示"，为以其他譬喻显示差别，故说"或如"等。意趣为：以此譬喻也应了知因缘之差别。


Bījaṅkurādīsu bāhiresu parikkhārabhūtānaṃ hetupaccayānaṃ viseso ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ ajjhattikesu vibhatto’’ti pucchitabbattā ‘‘ayañhi saṃsāro’’tiādi vuttaṃ. Atha vā ‘‘bāhiresu parikkhārabhūto hetupaccayo yutto hotu, kathaṃ ajjhattikesu yutto’’ti vattabbattā ‘‘ayañhi saṃsāro’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘evaṃ bāhiraṃ hetupaccayavibhāgaṃ dassetvā idāni ajjhattikaṃ dassetuṃ ‘ayañhi saṃsāro’tiādi vutta’’nti (netti. aṭṭha. 49) vuttaṃ. Hetupaccayehi saha saṃsāro bhavatīti sahetupaccayo. Ayaṃ saṃsāro hi yasmā sahetupaccayo hutvā nibbatto, tasmā ajjhattikepi parikkhārabhūto hetupaccayo yuttoyevāti daṭṭhabboti adhippāyo.

So imassa saṃsārassa sahetupaccayattaṃ yadi bhagavatā vuttaṃ, evaṃ sati amhehi saddahitabbaṃ, ‘‘kathaṃ saddahitabba’’nti vattabbattā ‘‘evañhī’’tiādi vuttaṃ. Evanti iminā avijjādinā hetupaccayena sabbo paṭiccasamuppādo saṃsāroti nibbattoti bhagavatā saṃsārassa sahetupaccayattaṃ vuttaṃ, tasmā saddahitabbaṃ. Avijjādayo saṅkhārādīnaṃ paccayo hotu, ‘‘katamo avijjāya hetū’’ti pucchitabbattā ‘‘iti avijjā avijjāya hetū’’ti vuttaṃ. ‘‘Katamo avijjāya paccayo’’ti pucchitabbattā ‘‘ayoniso manasikāro paccayo’’ti vuttaṃ. ‘‘Katamā avijjā katamāya avijjāya hetū’’ti pucchitabbattā ‘‘purimikā avijjā pacchimikāya avijjāya hetū’’ti vuttaṃ. ‘‘Katamā purimikā avijjā katamā pacchimikā avijjā’’ti pucchitabbattā ‘‘tatthā’’tiādi vuttaṃ. ‘‘Avijjāpariyuṭṭhānassa hetubhūto purimo avijjānusayo samanantarova kiṃ, udāhu paramparahetupi hotī’’ti pucchitabbattā ‘‘bījaṅkuro viyā’’tiādi vuttaṃ. Bījaṅkuroti bījānaṃ aṅkuroti bījaṅkuro, bījānaṃ samanantarahetutāya aṅkuro nibbattati viya. Yattha rukkhādike yaṃ phalaṃ nibbattati, tasmiṃ rukkhādike nibbattassa assa phalassa idaṃ bījaṃ pana paramparahetutāya hetubhūtaṃ bhavati.

‘‘Bījaṃ pana ekaṃyeva hoti, kathaṃ dvidhā vattabba’’nti vattabbattā ‘‘duvidho hī’’tiādi vuttaṃ, samanantarakālaparamparakālabhedena hetupi duvidho hotiyevāti attho. Bījabhūto hetu duvidho yathā, evaṃ avijjāya hetubhūto avijjānusayopi samanantarahetu ca paramparahetu cāti kālabhedena duvidho bhavati, samanantaro avijjānusayo samanantarassa avijjāpariyuṭṭhānassa samanantarahetu hoti. Purimataro avijjānusayo pacchimatarassa avijjāpariyuṭṭhānassa paramparahetu hoti. Iti bījabhūto asādhāraṇo hetu, pathavīāpādiko sādhāraṇo paccayoti viseso pākaṭo yathā, evaṃ avijjānusayo asādhāraṇo hetu, ayonisomanasikāro sādhāraṇo paccayoti viseso daṭṭhabbo.


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在种子、芽等外在事物中作为资具的因缘之差别已被师长分别，我们也已了知，因应问"如何在内在事物中分别"，故说"此轮回"等。或者，因应说"在外在事物中作为资具的因缘是合理的，如何在内在事物中也合理"，故说"此轮回"等。注释书中则说："如是显示外在因缘分别已，现今为显示内在，故说'此轮回'等"。与因缘俱有的轮回为有因缘。因为此轮回是以有因缘而生起，所以在内在事物中作为资具的因缘也是合理的，应如是了知，此为其意趣。
若彼轮回之有因缘性为世尊所说，如是我们应当相信，因应说"如何相信"，故说"如是"等。"如是"指以此无明等因缘，一切缘起即轮回而生起，世尊说轮回有因缘性，故应相信。无明等是行等的缘，因应问"何为无明之因"，故说"如是无明是无明之因"。因应问"何为无明之缘"，故说"非如理作意是缘"。因应问"何种无明是何种无明之因"，故说"前无明是后无明之因"。因应问"何为前无明，何为后无明"，故说"其中"等。因应问"作为无明现行之因的前无明随眠是否仅为等无间因，还是也成为相续因"，故说"如种芽"等。种芽指种子的芽，即种子，如以种子等无间因性而生芽。于某树等中生起某果时，于彼树等中所生起的彼果，此种子则以相续因性而成为因。
因应说"种子唯一，如何说为二种"，故说"因为二种"等，其义为：因以等无间时与相续时的差别而确实成为二种。如种子之因有二种，如是作为无明之因的无明随眠也以时间差别成为等无间因和相续因二种，等无间无明随眠成为等无间无明现行的等无间因。更前的无明随眠成为更后的无明现行的相续因。如是如种子为不共因，地水等为共通缘的差别明显，如是应知无明随眠为不共因，非如理作意为共通缘的差别。


‘‘Ettakeneva hetupaccayānaṃ viseso vattabbo’’ti vattabbattā ‘‘yathā vā pana thālakañcā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘yathā vā panātiādināpi hetupaccayavibhāgameva dassetī’’ti vuttaṃ. Tattha padīpassa paccayabhūtaṃ thālakañca vaṭṭi ca telañca padīpassa sabhāvahetu samānahetu na hotīti yojanā. ‘‘Padīpassa paccayabhūtampi thālakādikaṃ sabhāvahetu na hotīti kasmā saddahitabba’’nti vattabbattā ‘‘na hi sakkā’’tiādi vuttaṃ. Padīpassa paccayabhūtaṃ anaggikaṃ aggirahitaṃ thālakañca vaṭṭiñca telañca dīpetuṃ jāletuṃ hi yasmā na sakkā, tasmā purimo padīpo pacchimassa padīpassa sabhāvahetu hoti viya, evaṃ thālakādikaṃ sabhāvahetu na hoti. Iti evaṃpakāro sabhāvo samāno padīpo hetu hoti yathā, parabhāvo asamāno thālakādiko paccayo hoti yathā ca, tathā ajjhattiko sabhāvo hetu hoti, bāhiro asamāno paccayo hoti. Janako avijjānusayo avijjāpariyuṭṭhānassa hetu hoti, pariggāhako upatthambhako paccayo hoti. Aññehi phalehi asādhāraṇo hetu hoti, sabbehi phalehi sādhāraṇo paccayo hotīti yojetvā padīpopamāyapi hetupaccayānaṃ pākaṭo viseso daṭṭhabboti adhippāyo.

Hetupaccayappabhedaṃ kāraṇaṃ parikkhāroti ācariyena vuttaṃ, tassa kāraṇassa kāraṇabhāvo ca phalāpekkho hoti, tasmā ‘‘yo kāraṇabhāvo yenākārena hoti, katamo so kāraṇabhāvo, katamo so ākāro’’ti pucchitabbattā ca ‘‘yaṃ phalaṃ yena visesena hoti, katamaṃ taṃ phalaṃ, katamo so viseso’’ti pucchitabbattā ca ‘‘kāraṇaphalānaṃ yo sambandho hoti, katamo so sambandho’’ti pucchitabbattā ca taṃ sabbaṃ vibhāvetuṃ ‘‘avupacchedattho’’tiādi vuttaṃ. Ayamanusandhyattho ca aṭṭhakathāyaṃ ‘‘idāni yasmā kāraṇaṃ ‘parikkhāro’ti vuttaṃ, kāraṇabhāvo ca phalāpekkhāya, tasmā kāraṇassa yo kāraṇabhāvo yathā ca so hoti, yañca phalaṃ, yo ca tassa viseso, yo ca kāraṇaphalānaṃ sambandho, taṃ sabbaṃ vibhāvetuṃ ‘avupacchedattho’tiādi vutta’’nti (netti. aṭṭha. 49) iminā vuttoti daṭṭhabbo.

Tattha avupacchinnassa hetupaccayasaṅkhātassa kāraṇassa yo anupacchedattho atthi, so anupacchedattho santatiattho hoti phalena sambandhattā , yañca kāraṇaṃ attano phalassa janakaṃ upatthambhakaṃ hutvā nirujjhati, so anupacchinno eva nāma hotīti. Yañca phalaṃ aññassa kāraṇaṃ hutvā nirujjhati, tasmiṃ anupacchinne tassa ca santatiattho hoti. Yaṃ pana phalaṃ aññassa phalassa kāraṇaṃ ahutvā nirujjhati, taṃ upacchinnaṃ hoti, yathā taṃ arahato cuticittanti. Kāraṇato nibbattassa phalassa yo nibbattiattho atthi, so nibbattiattho phalattho hoti. Paṭisandhikkhandhānaṃ yo paṭisandhiattho paṭisandahanattho atthi, so paṭisandhiattho punabbhavattho punabbhavanattho hoti. Kilesānaṃ yo palibodhattho santāne uppajjanattho atthi, so palibodhattho pariyuṭṭhānattho hoti. Kilesānaṃ maggena yo asamugghātattho atthi, so asamugghātattho anusayattho hoti. Avijjāya catunnaṃ saccānaṃ yo asampaṭivedhattho atthi, so asampaṭivedhattho avijjattho hoti. Arahattamaggena yo apariññātattho atthi, so apariññātattho viññāṇassa paṭisandhiviññāṇassa bījattho hoti.


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由于需要说明因缘的差别，所以说"就像油灯托盘等"这样的话。在注释书中说 - "以'就像'等词说明因缘的区别"。其中，作为油灯缘的托盘、灯芯和油，不是油灯的自性因和同性因，这是其含义。由于会问"为什么要相信作为油灯缘的托盘等不是自性因"，所以说"因为不能"等等。因为没有火的托盘、灯芯和油不能照明和燃烧，所以正如前面的油灯是后面油灯的自性因一样，托盘等不是自性因。因此，同样性质的油灯如何成为因，不同性质的托盘等如何成为缘，如此内在的自性成为因，外在的异性成为缘。能生的无明随眠是无明现行的因，摄持的、支持的是缘。与其他果不共的是因，与一切果共通的是缘。这样连结起来，通过油灯的比喻也应当看到因缘的明显差别，这是其意趣。
导师说因缘差别是原因和资具，那个原因的原因性是期待果的，因此由于应当问"什么是原因性，以何种方式存在，是什么原因性，是什么方式"，以及由于应当问"什么果以什么特性存在，是什么果，是什么特性"，又由于应当问"原因和果有什么关系，是什么关系"，为了说明这一切，所以说"不间断义"等。这个连贯的意义在注释书中说："现在因为说原因是'资具'，而原因性是期待果的，所以为了说明原因的原因性如何存在，什么是果，什么是它的特性，以及原因和果的什么关系，说'不间断义'等"，应当如此理解。
其中，未间断的、称为因缘的原因的不间断义，由于与果相连，那个不间断义就是相续义。任何原因成为自己的果的能生者、支持者而灭去，那也称为未间断。任何果成为其他的原因而灭去，在那未间断时也有其相续义。但是任何果不成为其他果的原因而灭去，那就是间断的，就像阿罗汉的死亡心。从原因生起的果的生起义，那个生起义就是果义。结生蕴的结生义、连接义，那个结生义就是再有义、再生义。烦恼的障碍义、在相续中生起义，那个障碍义就是现行义。烦恼未被圣道根除的义，那个未根除义就是随眠义。无明对四谛的未通达义，那个未通达义就是无明义。未被阿罗汉道遍知的义，那个未遍知义就是识、结生识的种子义。


Ettāvatā kāraṇabhāvo ca kāraṇākāro ca phalañca phalaviseso ca ācariyena vibhatto, amhehi ca ñāto, ‘‘katamo paramparahetupaccayattho, katamo ca sambandhattho’’ti pucchitabbattā ‘‘yattha avupacchedo’’tiādi vuttaṃ. Yattha yassaṃ rūpārūpapavattiyaṃ avupacchinnassa hetupaccayappabhedassa kāraṇassa yo avupacchedo atthi, so avupacchedo tattha tissaṃ rūpārūpapavattiyaṃ santati hoti. Yattha yassaṃ rūpārūpapavattiyaṃ yā santati atthi, sā santatitattha rūpārūpapavattiyaṃ nibbatti hotītiādinā yojetvā paramparahetuādiko viññātabbo.

Sīlakkhandhoti parisuddhasīlakkhandho. Samādhikkhandhassāti mahaggatakkhandhassa, samādhipaṭṭhāno hi mahaggatadhammo. Paññākkhandhoti maggaphalapaññāpadhānakkhandho. So hi vimuttiñāṇadassanasaṅkhātassa paccavekkhaṇañāṇakkhandhassa paccayo hoti. Titthaññutādīnaṃ attho padaṭṭhānahāravibhaṅgavaṇṇanāyaṃ vuttova.

Sabhāvo hetūti ācariyena vutto, ‘‘kīdiso so sabhāvo hetū’’ti pucchitabbattā ‘‘yathā vā pana cakkhuñca paṭiccā’’tiādi vuttaṃ . Cakkhuviññāṇaṃ cakkhuñca cakkhundriyañca paṭicca nissayaṃ katvā rūpe paṭicca ārammaṇaṃ katvā uppajjati. Tattha cakkhādīsu cakkhundriyaṃ ādhipateyyapaccayatāya indriyapaccayatāya cakkhuviññāṇassa paccayo, rūpārammaṇaṃ purejātārammaṇapaccayatāya paccayo, āloko sannissayatāya upanissayatāya paccayo hoti. So paccayo honto phalena cakkhuviññāṇena asamānattā sabhāvo hetu na hoti, paccayo ca hoti manasikāro. Kiriyamanodhātu pana phalena cakkhuviññāṇena viññāṇabhāvena samānattā sabhāvo hetu hoti yathā, evaṃ saṅkhārā nāmakkhandhabhāvena samānattā viññāṇassa paccayā hontā sabhāvo hetu honti. Viññāṇaṃ nāmarūpena ekasantativasena samānattā nāmarūpassa paccayo hontaṃ sabhāvo hetu hoti. Iminā nayena ‘‘nāmarūpaṃ saḷāyatanassā’’tiādīsupi attho veditabbo. Evaṃ vuttappakāro hetu, paccayo janako, upatthambhako ca yo koci upanissayo balavapaccayo hoti, sabbo so hetupaccayo janakaupatthambhako janitabbupatthambhiyassa phalassa parikkharaṇato abhisaṅkharaṇato nippariyāyato parikkhāro nāma.

‘‘Vuttappakāro hetupaccayo parikkhāro nāmāti kena amhehi saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tena kāraṇabhūtena sabbassa hetupaccayassa parikkhārabhāvena āyasmā mahākaccāno ‘‘ye dhammā yaṃ dhammaṃ janayantī’’ti yaṃ vacanaṃ āha, tena vacanena saddahitabbo, ‘‘ye dhammā yaṃ dhammaṃ janayantī’’ti vacanaṃ nissāya tumhehi sallakkhetabboti adhippāyo.

‘‘Ettakova parikkhāro hāro yuñjitabbo’’ti vattabbattā ‘‘niyutto parikkhāro hāro’’ti vuttaṃ, yo yo parikkhāro hāro yuñjitabbo, so so parikkhāro hāro nīharitvā yutto yuñjitabboti.

Iti parikkhārahāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

16. Samāropanahāravibhaṅgavibhāvanā



我来将这段巴利文直译成简体中文：
至此导师已经解释了原因性、原因形式、果和果的差别，我们也已经理解了。由于应当问"什么是次第因缘义，什么是关联义"，所以说"哪里有不间断"等。在哪里，在那个色、无色的活动中，有未间断的因缘差别的原因的不间断，那个不间断在那个色、无色的活动中就是相续。在哪里，在那个色、无色的活动中有什么相续，那个相续在色、无色的活动中就是生起。如此连结应当理解次第因等。
戒蕴即是清净戒蕴。定蕴即是广大蕴，因为定是广大法的基础。慧蕴即是以道果智慧为主的蕴。因为它是解脱智见所说的省察智蕴的缘。度处智等的含义在基础理趣分别注释中已说。
导师说自性是因，由于应当问"怎样的自性是因"，所以说"又如依于眼等"。眼识依止眼和眼根，缘取色为所缘而生起。其中，在眼等中，眼根以增上缘性、根缘性作为眼识的缘，色所缘以前生所缘缘性作为缘，光明以亲依止、依止作为缘。那个缘与果眼识不同性，所以不是自性因，而是缘和作意。但是唯作意界与果眼识同为识性，所以是自性因。如是诸行以名蕴性相同而作为识的缘时成为自性因。识以相续一致性与名色相同而作为名色的缘时成为自性因。以此方法，对于"名色缘六处"等也应当如此理解。如是所说的因，缘是能生、能持，任何强有力的依止缘，一切那些因缘能生能持，由于资助、准备所生所持的果，无间接地称为资具。
由于应当问"我们为什么要相信所说的因缘称为资具"，所以说"因此说"等。因为一切因缘都具有资具性这个原因，所以大迦旃延尊者说"诸法生起某法"这句话，应当依此话相信，依"诸法生起某法"这句话，你们应当了知，这是其意趣。
由于应当说"只有这样的资具理趣应当运用"，所以说"已运用资具理趣"，任何资具理趣应当运用，那个资具理趣应当引出而运用。
如是在资具理趣分别中，随能力所作的
解释已完成。
智者们应当依注释书和复注，详细分析深奥的意义而领会。
16. 归摄理趣分别解释

50. Yena yena saṃvaṇṇanāvisesabhūtena parikkhārahāravibhaṅgena suttatthānaṃ hetupaccayo vibhatto, so…pe… vibhaṅgo paripuṇṇo, ‘‘katamo samāropanahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo samāropano hāro’’tiādi vuttaṃ. Tattha tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso samāropano hāro samāropanahāravibhaṅgo nāmāti pucchati. ‘‘Ye dhammā yaṃmūlā’’tiādiniddesassa idāni mayā vuccamāno ‘‘ekasmiṃ padaṭṭhāne yattakāni padaṭṭhānāni otarantī’’tiādiko vitthārasaṃvaṇṇanāviseso samāropanahāravibhaṅgo nāma.

‘‘Kittake padaṭṭhāne sutte vutte kittakāni padaṭṭhānāni samāropayitabbānī’’ti pucchitabbattā ‘‘ekasmiṃ padaṭṭhāne’’tiādi vuttaṃ. Ekasmiṃ padaṭṭhāne sutte vutte sati avuttāni yattakāni padaṭṭhānāni otaranti samosaranti, sabbāni tāni avuttāni padaṭṭhānāni sutte vuttāni viya niddhāraṇavasena ānetvā desanāya āropayitabbāni. ‘‘Kāni viya samāropayitabbānī’’ti vattabbattā ‘‘yathā āvaṭṭe’’tiādi vuttaṃ. Āvaṭṭe hāre ekasmiṃ padaṭṭhāne sutte vutte sati sutte avuttāni bahukāni padaṭṭhānāni otaranti, tāni bahukāni padaṭṭhānāni pariyesitabbāni yathā, evaṃ samāropane hārepi bahukāni padaṭṭhānāni desanāya samāropayitabbānīti attho.

‘‘Kevalaṃ pana padaṭṭhānavaseneva samāropanā kātabbā kiṃ, udāhu aññavasenāpi samāropanā kātabbā ki’’nti vattabbattā aññavasenāpi samāropanā kātabbā; tasmā samāropanā catubbidhā kātabbāti dassento ‘‘tattha samāropanā catubbidhā’’tiādimāha. Tattha tatthāti tāsu samāropayitabbasamāropanāsu padaṭṭhānaṃ padaṭṭhānasamāropanā, vevacanaṃ vevacanasamāropanā, bhāvanā bhāvanāsamāropanā, pahānaṃ pahānasamāropanā, iti iminā pabhedena samāropanā catubbidhā kātabbā.

‘‘Tāsu catubbidhāsu samāropanāsu katamā padaṭṭhānasamāropanā’’ti pucchitabbattā tathā pucchitvā padaṭṭhānasamāropanaṃ dassetuṃ ‘‘tatthakatamā’’tiādi vuttaṃ. Sutte vuttena padaṭṭhānena sutte avuttānaṃ padaṭṭhānānaṃ samāropanā katamāti pucchati.

Sabbapāpassa akusalassa yaṃ akaraṇaṃ akaraṇahetu sāsanaṃ atthi, etaṃ sāsanaṃ buddhānaṃ sāsanaṃ ovādo hoti, atha vā akaraṇaṃ akaraṇatthāya yaṃ sāsanaṃ atthi, etaṃ buddhānaṃ sāsanaṃ ovādo hoti, na yassa kassaci sāsananti attho. Akaraṇanti hi sampadānatthe pavattaṃ paccattavacanaṃ yathā ‘‘kissa atthāya kimattha’’nti. Kusalassa sampadā sampadāya yaṃ sāsanaṃ atthi, etaṃ buddhānaṃ sāsanaṃ. Sacittapariyodāpanaṃ sacittapariyodāpanatthaṃ yaṃ sāsanaṃ atthi, etaṃ buddhānaṃ sāsanaṃ hoti.


我来将这段巴利文直译成简体中文：
以资具理趣分别这种注释特点来分别经义的因缘，那...等...分别已完整。由于应当问"什么是归摄理趣分别"，所以说"其中什么是归摄理趣"等。其中，在已说明的十六种教说理趣等中，什么注释特点称为归摄理趣、归摄理趣分别？对于"诸法何根"等说明，现在我要说的"在一个基础中有多少基础归入"等详细注释特点称为归摄理趣分别。
由于应当问"在经中说了多少基础时应当归摄多少基础"，所以说"在一个基础"等。当说了一个基础时，有多少未说的基础会归入、汇集，所有那些未说的基础都应当像经中所说的那样，以确定方式引入而归摄到教说中。由于应当说"应当如何归摄"，所以说"如同在转起"等。在转起理趣中，当说了一个基础时，经中未说的许多基础会归入，应当寻求那些许多基础，同样在归摄理趣中也应当将许多基础归摄到教说中，这是其含义。
由于应当问"是仅依基础而作归摄，还是也依其他而作归摄"，所以也依其他而作归摄；因此归摄应作四种，为了显示这点而说"其中归摄有四种"等。其中，在那些应归摄的归摄中，基础是基础归摄，同义词是同义词归摄，修习是修习归摄，断除是断除归摄，如此以这种差别归摄应作四种。
由于应当问"在这四种归摄中什么是基础归摄"，所以这样问了之后，为了显示基础归摄而说"其中什么"等。问什么是以经中所说的基础来归摄经中未说的基础。
对一切恶不善之不作有不作因的教导，这个教导是诸佛的教导、教诫，或者为了不作而有的教导，这是诸佛的教导、教诫，不是任何人的教导，这是其含义。因为"不作"是用于与格的主格语，如"为了什么、为何"。对善的圆满、为了圆满而有的教导，这是诸佛的教导。自心清净、为了自心清净而有的教导，这是诸佛的教导。


Iti evaṃpakārena vuttassa tassa sāsanassa kiṃ padaṭṭhānanti visesassa visesapadaṭṭhānaṃ puna pucchati. Idaṃ sucaritattayaṃ sāsanassa ovādassa padaṭṭhānaṃ sucaritattayena hetunā sāsanattāti daṭṭhabbaṃ yathā ‘‘annena vasatī’’tiādi. ‘‘Sucaritattaye padaṭṭhāne vutte katamaṃ padaṭṭhānaṃ samāropayitabba’’nti pucchitabbattā ‘‘tattha yaṃ kāyikañcā’’tiādi vuttaṃ. Idaṃ khandhattayaṃ sāsanassa padaṭṭhānaṃ samāropayitabbaṃ, ‘‘khandhattaye padaṭṭhāne samāropayite katamaṃ samāropayitabba’’nti pucchitabbattā ‘‘tattha sīlakkhandho cā’’tiādi vuttaṃ. Idaṃ samathavipassanādvayaṃ sāsanassa padaṭṭhānaṃ samāropayitabbaṃ. ‘‘Samathavipassanādvaye padaṭṭhāne samāropayite katamaṃ padaṭṭhānaṃ samāropayitabba’’nti pucchitabbattā ‘‘tattha samathassa phala’’ntiādi vuttaṃ. Idaṃ phaladvayaṃ sāsanassa padaṭṭhānaṃ samāropayitabbaṃ.

Sāsanassa padaṭṭhānāni samāropayitabbānīti ācariyena niddhāretvā vibhattāni, amhehi ca ñātāni, ‘‘idāni katamassa katamaṃ padaṭṭhānaṃ samāropayitabba’’nti pucchitabbattā ‘‘vanaṃ vanathassā’’tiādi vuttaṃ. Idaṃ kāmaguṇapañcakaṃ vanaṃ taṇhābhūtassa vanathassa padaṭṭhānaṃ taṇhāvatthubhāvato, ‘‘itthī’’ti vā ‘‘puriso’’ti vā nimittaggāhasaṅkhātaṃ idaṃ vanaṃ ‘‘aho cakkhu, aho sotaṃ, aho ghānaṃ, aho jivhā, aho kāyo’’ti tesaṃ tesaṃ aṅgapaccaṅgānaṃ anubyañjanaggāhasaṅkhātassa vanathassa padaṭṭhānaṃ samāropayitabbaṃ. Apariññātaṃ dvādasāyatanasaṅkhātaṃ idaṃ vanaṃ saṃyojanasaṅkhātassa vanathassa padaṭṭhānaṃ samāropayitabbaṃ, āyatanaṃ paṭicca saṃyojanuppajjanato anusayasaṅkhātaṃ idaṃ vanaṃ pariyuṭṭhānasaṅkhātassa vanathassa padaṭṭhānaṃ samāropayitabbaṃ. ‘‘Pañcakāmaguṇādīnaṃ vanabhāvo ca taṇhādīnaṃ vanathabhāvo ca kena amhehi saddahitabbo’’ti vattabbattā ‘‘tenāha bhagavā’’tiādi vuttaṃ. Tena pañcakāmaguṇādīnaṃ vanabhāvena ca taṇhādīnaṃ vanathabhāvena ca bhagavā ‘‘chetvā vanañca vanathañcā’’ti yaṃ vacanaṃ āha, tena bhagavato vacanena vacanānusārena saddahitabboti. Ayanti ayaṃ ‘‘ekasmiṃ padaṭṭhāne’’tiādisaṃvaṇṇanā. Padaṭṭhānenāti ekekena padaṭṭhānena. Samāropanāti tadaññapadaṭṭhānānaṃ samāropanā . Samāropenti samāropayitabbāni etāya saṃvaṇṇanāyāti samāropanāti viggahoti. (1)



我来将这段巴利文直译成简体中文：
如此这样所说的那个教导有什么基础，再次问特殊的特殊基础。这三种善行是教导、教诫的基础，因为以三种善行为因而成为教导，应当如此理解，如"依食而住"等。由于应当问"在说了三种善行基础时，什么基础应当归摄"，所以说"其中身业等"。这三蕴应当归摄为教导的基础。由于应当问"在归摄了三蕴基础时，什么应当归摄"，所以说"其中戒蕴等"。这止观二法应当归摄为教导的基础。由于应当问"在归摄了止观二法基础时，什么基础应当归摄"，所以说"其中止的果"等。这二果应当归摄为教导的基础。
导师已确定并分别了应当归摄教导的基础，我们也已了知，由于应当问"现在什么是什么的基础应当归摄"，所以说"林是密林的"等。这五欲功德之林是贪爱密林的基础，因为是贪爱的所缘。这称为"女人"或"男人"的相执取之林，应当归摄为"啊眼、啊耳、啊鼻、啊舌、啊身"等各种肢体随相执取的密林的基础。这称为未遍知的十二处之林，应当归摄为称为结的密林的基础，因为缘于处而生起结。这称为随眠之林，应当归摄为称为现行的密林的基础。由于应当说"我们为什么要相信五欲功德等是林性，贪爱等是密林性"，所以说"因此世尊说"等。因为五欲功德等是林性，贪爱等是密林性，所以世尊说"断除林与密林"这句话，应当依世尊之语、随顺其语而相信。这即是"在一个基础"等的注释。以基础即是以一一基础。归摄即是对其他基础的归摄。因为以此注释归摄、应当归摄，所以称为归摄，这是语词分析。(1)

51. Padaṭṭhānena samāropanā ācariyena niddiṭṭhā, amhehi ca ñātā, ‘‘katamā vevacanena samāropanā’’ti pucchitabbattā ‘‘tattha katamā vevacanenā’’tiādi vuttaṃ. Tatthāti tāsu catūsu padaṭṭhānasamāropanādīsu samāropanāsu vevacanena ekekena rotadaññavevacanānaṃ samāropanā katamāti pucchati. ‘‘Rāgavirāgā’’ti ca ‘‘cetovimuttī’’ti ca ‘‘sekkhaphala’’nti ca idaṃ vacanattayaṃ anāgāmiphalatthattā anāgāmiphalassa vevacanaṃ. ‘‘Avijjāvirāgā’’ti ca ‘‘paññāvimuttī’’ti ca ‘‘asekkhaphala’’nti ca idaṃ vacanattayaṃ arahattaphalatthattā arahattaphalassa vevacanaṃ. Iminā nayena sesesu yojanā kātabbā. (2)

Vevacanena samāropanā ācariyena niddiṭṭhā, amhehi ca ñātā, ‘‘katamā bhāvanāya samāropanā’’ti pucchitabbattā ‘‘tattha katamā bhāvanāyā’’tiādi vuttaṃ. Tatthāti tāsu catūsu padaṭṭhānasamāropanādīsu katamāya desitāya bhāvanāya katamesānaṃ adesitānaṃ bhāvanāropanā katamāti pucchati. Yathā yena pakārena yaṃ bhāvanaṃ bhagavā ‘‘tasmātiha, tvaṃ bhikkhu, kāye kāyānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhādomanassa’’nti (saṃ. ni. 

我来将这段巴利文直译成简体中文：
51. 导师已指出以基础归摄，我们也已了知，由于应当问"什么是以同义词归摄"，所以说"其中什么是以同义词"等。其中，在那四种基础归摄等归摄中，什么是以一一同义词对其他同义词的归摄，这样问。"离贪"、"心解脱"、"有学果"这三个词因为是不还果的意思，所以是不还果的同义词。"离无明"、"慧解脱"、"无学果"这三个词因为是阿罗汉果的意思，所以是阿罗汉果的同义词。以此方法应当对其余作连结。(2)
导师已指出以同义词归摄，我们也已了知，由于应当问"什么是以修习归摄"，所以说"其中什么是以修习"等。其中，在那四种基础归摄等中，对于已说的哪种修习，对哪些未说的修习归摄是什么，这样问。就像世尊以何种方式说"所以，比丘，你应住于身随观身，热诚、正知、具念，调伏世间的贪忧"这个修习（相应部）

5.369, 371, 395, 415) āha, tathā tena pakārena tāya bhāvanāya tadaññabhāvanāpi samāropayitabbāti attho.

‘‘Tasmātihā’’tiādipāṭhe ‘‘kiṃ bhāvanaṃ bhagavā āhā’’ti pucchitabbattā ‘‘ātāpī’’tiādi vuttaṃ. ‘‘Ātāpī’’ti vacanena vīriyindriyaṃ bhagavā āha. ‘‘Sampajāno’’ti vacanena paññindriyaṃ bhagavā āha. ‘‘Satimā’’ti vacanena satindriyaṃ āha. ‘‘Vineyya loke abhijjhādomanassa’’nti vacanena samādhindriyaṃ āha. ‘‘Evaṃ vutte katamā bhāvanā samāropayitabbā’’ti pucchitabbattā ‘‘evaṃ kāye kāyānupassino viharato cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchantī’’ti vuttaṃ. Evaṃ vuttāya vīriyindriyādibhāvanāya cattāro satipaṭṭhānā samāropayitabbāti attho. Kena kāraṇena bhāvanāpāripūriṃ gacchantīti pucchati. Catunnaṃ indriyānaṃ indriyabhāvena, bhāvetabbabhāvena vā ekalakkhaṇattā bhāvanāpāripūriṃ gacchantīti vissajjeti. ‘‘Tesu samāropitesu katame samāropayitabbā’’ti pucchitabbattā ‘‘catūsū’’tiādi vuttaṃ. Catūsu satipaṭṭhānesu bhāviyamānesu samāropayitabbesu cattāro sammappadhānā bhāvanāpāripūriṃ gacchantīti samāropayitabbāti attho. Sesesupi evameva samāropayitabbā.

Bhāvanāya samāropanā ācariyena vibhattā, amhehi ca ñātā, ‘‘katamā pahānena samāropanā’’ti pucchitabbattā ‘‘tattha katamā’’tiādi vuttaṃ. Tatthāti tāsu catūsu padaṭṭhānasamāropanādīsu katamena desitena pahānena katamesaṃ adesitānaṃ pahānānaṃ katamā samāropanāti pucchati. ‘‘Kāye kāyānupassī viharanto asubhe ‘subha’nti vipallāsaṃ pajahatī’’ti desitena ‘‘subha’’nti vipallāsappahānena kabaḷīkārāhārapariññāya paribandhakilesakāmupādānappahānādayopi samāropayitabbā.

‘‘Vedanāsu vedanānupassī viharanto dukkhe ‘sukha’nti vipallāsaṃ pajahatī’’ti desitena ‘‘sukha’’nti vipallāsappahānena phassāhārapariññāya paribandhakilesabhavupādānappahānādayopi samāropayitabbā.

‘‘Citte cittānupassī viharanto anicce ‘nicca’nti vipallāsaṃ pajahatī’’ti desitena ‘‘nicca’’nti vipallāsappahānena viññāṇāhārapariññāya paribandhakilesadiṭṭhupādānappahānādayopi samāropayitabbā.

‘‘Dhammesudhammānupassī viharanto anattani ‘attā’ti vipallāsaṃ pajahatī’’ti desitena ‘‘attā’’ti vipallāsappahānena manosañcetanāhārapariññāya? Manosañcetanāhārapariññāya paribandhakilesaattavādupādānappahānādayopi samāropayitabbāti adhippāyo. (4)

Pahānahāro pana lakkhaṇahāravibhaṅgavaṇṇanāyaṃ vuttoyevāti idha na vadāma.

‘‘Sutte desitena ekekena padaṭṭhānādikena adesitānaṃ padaṭṭhānādīnaṃ samāropanabhāvo kena amhehi vijānitabbo saddahitabbo’’ti vattabbattā ‘‘tenāha āyasmā’’tiādimāha. Tena tathā samāropanabhāvena āyasmā mahākaccāno –

‘‘Ye dhammā yaṃmūlā, ye cekatthā pakāsitā muninā;

Te samāropayitabbā, esa samāropano hāro’’ti –

Yaṃ vacanaṃ āha, tena vacanena vacanānusārena tathā samāropanabhāvo tumhehi vijānitabbo saddahitabboti vuttaṃ hoti.


我来将这段巴利文直译成简体中文：
就像世尊说的那样，以那种方式，以那个修习，其他修习也应当归摄，这是其含义。
对于"所以"等文句，由于应当问"世尊说了什么修习"，所以说"热诚"等。以"热诚"一词，世尊说精进根。以"正知"一词，世尊说慧根。以"具念"一词，说念根。以"调伏世间的贪忧"一词，说定根。由于应当问"说了这些后，什么修习应当归摄"，所以说"这样住于身随观身时，四念处将达到修习圆满"。意思是以这样说的精进根等修习，四念处应当归摄。以什么因缘达到修习圆满，他问。因为四根以根性、应修习性有一相，所以达到修习圆满，这样回答。由于应当问"在那些归摄中，什么应当归摄"，所以说"在四"等。意思是在修习四念处时，四正勤将达到修习圆满而应当归摄。在其余处也同样应当归摄。
导师已分别以修习归摄，我们也已了知，由于应当问"什么是以断除归摄"，所以说"其中什么"等。其中，在那四种基础归摄等中，以什么已说的断除，对哪些未说的断除是什么归摄，这样问。以"住于身随观身时，舍弃'美'之颠倒"这已说的"美"之颠倒断除，也应当归摄食团食遍知、系缚烦恼、欲取等断除。
以"住于受随观受时，舍弃'苦'为'乐'之颠倒"这已说的"乐"之颠倒断除，也应当归摄触食遍知、系缚烦恼、有取等断除。
以"住于心随观心时，舍弃'常'为'无常'之颠倒"这已说的"常"之颠倒断除，也应当归摄识食遍知、系缚烦恼、见取等断除。
以"住于法随观法时，舍弃'无我'为'有我'之颠倒"这已说的"有我"之颠倒断除，应当归摄意思想食遍知、系缚烦恼、我语取等断除，这是其意图。(4)
断除理趣则在相特征理趣分别注释中已说，所以此处不再赘述。
由于应当说"以经中已说的一一基础等，未说的基础等的归摄性，我们以何知晓、相信"，所以说"因此尊者"等。尊者摩诃迦旃延以那种归摄性说：
"诸法何根，诸法何义，导师已宣说；
应当归摄之，此是归摄理趣。"
以这句话，意味着应当依那句话、随顺其语而知晓、相信这种归摄性。


‘‘Kiṃ pana ettāvatā samāropano hāro paripuṇṇo, añño niyutto natthī’’ti vattabbattā ‘‘niyutto samāropano hāro’’ti vuttaṃ. Sutte desitena nayena padaṭṭhānādikena adesitāni padaṭṭhānāni samāropayitabbāni bhavanti, tena tena padaṭṭhānādikena adesitānaṃ padaṭṭhānādīnaṃ samāropano hāro niyutto niddhāretvā yuñjitabboti attho daṭṭhabbo.

Iti samāropanahāravibhaṅge sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabbo.

Ime yathāvuttā soḷasa saṃvaṇṇanāvisesā saṃvaṇṇetabbatthesu aññāṇasaṃsayānaṃ haraṇato apanayanato hārā nāmāti.

Niṭṭhitā hāravibhaṅgavāravibhāvanā.

1. Desanāhārasampātavibhāvanā



我来将这段巴利文直译成简体中文：
由于应当说"归摄理趣仅此而已是否完整，是否没有其他应运用的"，所以说"已运用归摄理趣"。以经中所说的方法，以基础等，未说的基础应当归摄，以那些基础等对未说的基础等的归摄理趣已确定而应当运用，应当如此理解其含义。
如是在归摄理趣分别中，随能力所作的
解释已完成。
智者们应当依注释书和复注，详细分析深奥的意义而领会。
这些如上所说的十六种注释特点，因为能除去、运离所应注释义理中的无知和疑惑，所以称为理趣。
理趣分别篇解释完成。
1. 教说理趣摄集解释

52. Yena yena saṃvaṇṇanāvisesabhūtena desanāhāravibhaṅgādihāravibhaṅgena assādādayo nānāsuttatthā vibhattā, so saṃvaṇṇanāvisesabhūto desanāhāravibhaṅgādihāravibhaṅgo paripuṇṇo.

‘‘Soḷasa hārā paṭhamaṃ, disālocanato disā viloketvā;

Saṅkhipiya aṅkusena hi, nayehi tīhi niddise sutta’’nti. (netti. 4 nayasaṅkhepa) –

Gāthā niddesavāre ācariyena vuttā, tassā gāthāya niddeso hāravibhaṅgavārassa ādimhi na vibhatto, ‘‘kuhiñci vibhatto, hārasampāte vā vibhatto kiṃ, udāhu nayasamuṭṭhānahāre vā vibhatto ki’’nti pucchitabbattā ‘‘hārasampāte vibhatto’’ti tumhehi daṭṭhabboti viññāpanatthaṃ ‘‘soḷasa hārā paṭhama’’ntiādi vuttaṃ.

Atha vā suparikammakatabhūmisadisesu saṃvaṇṇetabbesu nānāsuttappadesesu nānāvaṇṇasugandhapupphasadise soḷasa hāre saṃvaṇṇanābhāvena yojetvā soḷasa hārā ācariyena vibhattā, tathā susikkhitasippācariyasuvicāritajambunadābharaṇasadisesu saṃvaṇṇetabbesu nānāsuttappadesesu nānāvidharaṃsijālavividhamaṇiratanasadise soḷasa hāre saṃvaṇṇanābhāvena yojetvāva soḷasa hārā vibhattā, mahāpathaviṃ parivattetvā pappaṭakojassa khādāpanaṃ atidukkaraṃ viya, nānāvidhesu saṃvaṇṇetabbesu suttappadesesu paramatthojāya soḷasahi hārehi atidukkarakhādāpanasadisaṃ viññāpanaṃ karontena ca yojanikamadhugaṇḍaṃ pīḷetvā sumadhurasassa pāyāpanaṃ atidukkaraṃ viya nānāvidhesu saṃvaṇṇetabbesu suttappadesesu paramatthamadhurasassa soḷasahi hārehi atidukkaraṃ pāyāpanasadisaṃ viññāpanaṃ karontena ca ācariyena anekesu saṃvaṇṇetabbasuttappadesesu soḷasa hāre saṃvaṇṇanābhāvena yojetvā soḷasa hārā vibhattā, amhehi ca ñātā, ‘‘nānāvidhasuttappadesesu te saṃvaṇṇanābhāvena yojetvā soḷasa hārā vibhattā kiṃ , udāhu ekasmimpi saṃvaṇṇetabbasuttappadese saṃvaṇṇanābhāvena yojetvā soḷasa hārā vibhattā ki’’nti vattabbattā ekasmimpi saṃvaṇṇetabbasuttappadese saṃvaṇṇanābhāvena yojetvā soḷasa hārā vibhattāyevāti tathā vibhajanto ‘‘soḷasa hārā paṭhama’’ntiādikaṃ hārasampātavāraṃ āha.


我来将这段巴利文直译成简体中文：
52. 以教说理趣分别等理趣分别这种注释特点分别了妙味等各种经义，那作为注释特点的教说理趣分别等理趣分别已完整。
"十六理趣为首，观察诸方后；
以钩略摄，应以三种方法显示经。"（导论·方法略说）
导师在分别品中说了这个偈颂，这个偈颂的解释在理趣分别品开始时未分别，由于应当问"在哪里分别，是在理趣摄集中分别，还是在方法生起理趣中分别"，为了让你们知道应当视为"在理趣摄集中分别"，所以说"十六理趣为首"等。
或者，在如同善加工作的地面般的应注释的各种经文处，导师以注释方式配合如同各色香花般的十六理趣而分别了十六理趣，同样在如同善学工匠善加考虑的阎浮檀金饰般的应注释的各种经文处，以注释方式配合如同种种光网各种宝珠般的十六理趣而分别了十六理趣。就像翻转大地使蚂蚁食用极为困难一样，在各种应注释的经文处，以十六理趣使知晓最胜义味如同极为困难的食用；又如压榨百由旬的蜜丸使饮用甘美味极为困难一样，在各种应注释的经文处，以十六理趣使知晓最胜义甘美味如同极为困难的饮用。导师在许多应注释的经文处以注释方式配合十六理趣而分别了十六理趣，我们也已了知。由于应当说"是以注释方式配合在各种经文处分别了十六理趣，还是以注释方式配合在一个应注释的经文处分别了十六理趣"，所以即使在一个应注释的经文处也以注释方式配合而分别了十六理趣，为了这样分别而说"十六理趣为首"等理趣摄集品。


Nanu hārasampātavāraṃ kathetukāmena ācariyena ‘‘tattha katamo desanāhārasampāto’’tiādivacanaṃ vattabbaṃ, atha kasmā ‘‘soḷasa hārā paṭhama’’ntiādi vattabbanti ce? Niddese vuttaṃ ‘‘soḷasa hārā paṭhama’’ntiādikaṃ gāthaṃ hāravibhaṅgavāro nappayojeti vippakiṇṇavisayattā ca nayavicārassa ca antaritattā. Hārasampātavāro pana taṃ gāthaṃ payojeti avikiṇṇavisayattā. Tasmā taṃ gāthaṃ paccāmasitvā hārasampātavāre tassā gāthāya niddeso daṭṭhabboti viññāpanatthaṃ ‘‘soḷasa hārā paṭhama’’ntiādi vattabbaṃyevāti. Aṭṭhakathāyaṃ pana –

Evaṃ suparikammakatāya bhūmiyā nānāvaṇṇāni muttapupphāni pakiranto viya, susikkhitasippācariyavicāritesu surattasuvaṇṇālaṅkāresu nānāvidharaṃsijālasamujjalāni vividhāni maṇiratanāni bandhanto viya, mahāpathaviṃ parivattetvā pappaṭakojaṃ khādāpento viya , yojanikamadhugaṇḍaṃ pīḷetvā sumadhurasaṃ pāyento viya ca āyasmā mahākaccāno nānāsuttappadese udāharanto soḷasa hāre vibhajitvā idāni te ekasmiṃyeva sutte yojetvā dassento hārasampātavāraṃ ārabhi. Ārabhanto ca yāyaṃ niddesavāre –

‘‘Soḷasa hārā paṭhamaṃ, disālocanato disā viloketvā;

Saṅkhipiya aṅkusena hi, nayehi tīhi niddise sutta’’nti. –

Gāthā vuttā. Yasmā taṃ hāravibhaṅgavāro nappayojeti vippakiṇṇavisayattā, nayavicārassa ca antaritattā. Anekehi suttappadesehi hārānaṃ vibhāgadassanameva hi hāravibhaṅgavāro. Hārasampātavāro pana taṃ payojeti ekasmiṃyeva suttappadese soḷasa hāre yojetvāva tadanantaraṃ nayasamuṭṭhānassa kathitattā. Tasmā ‘‘soḷasa hārā paṭhama’’nti gāthaṃ paccāmasitvā ‘‘tassā niddeso kuhiṃ daṭṭhabbo? Hārasampāteti āhā’’ti –

Vuttaṃ. Gāthāttho niddesavibhāvanāyaṃ vuttova. ‘‘Soḷasa…pe… sutta’’nti yā gāthā niddese ācariyena vuttā, tassā gāthāya niddeso kuhiṃ daṭṭhabbo, hāravibhaṅgassa ādimhi ācariyena na vibhatto, hārasampāte vā paccāmasitvā vibhattoti daṭṭhabbo kiṃ, udāhu nayasamuṭṭhāne vā paccāmasitvā vibhattoti daṭṭhabbo kinti pucchati. Hārasampāte paccāmasitvā vibhattoti daṭṭhabboti vissajjanā.

Hārasampāte tassā gāthāya niddeso daṭṭhabboti ācariyena vutto, so hārasampāto desanāhārasampātabhedena soḷasavidho, ‘‘tattha katamo hārasampāto desanāhārasampāto’’ti pucchitabbattā imasmiṃ sutte saṃvaṇṇetabbe saṃvaṇṇanābhāvena mayā vibhajiyamāno hārasampātabhūto saṃvaṇṇanāviseso desanāhārasampāto nāmāti tathā vibhajituṃ ‘‘tattha katamo desanāhārasampāto’’tiādi vuttaṃ. Tatthāti tasmiṃ soḷasavidhe desanāhārasampātādike hārasampāte. Katamo hārasampātabhūto saṃvaṇṇanāviseso desanāhārasampāto nāmāti pucchati.



我来直译这段巴利文：
如果想要讲述分类配对章节的导师应该说"其中什么是教说分类配对"等语句，那么为什么要说"十六种分类首先"等呢？注释中说"十六种分类首先"等偈颂，分类解释章不采用，因为主题分散且思路考察被隔断。而分类配对章则采用此偈颂，因为主题未分散。因此，为了说明应该在分类配对章中回顾此偈颂并观察其注释，所以一定要说"十六种分类首先"等。在注释书中－
就像在精心准备的地面上撒下各色的珍珠花，又像在善巧工匠设计的金饰品上镶嵌放射各种光芒的各类宝石，又像翻转大地使人食用甘露，又像压榨一由旬大的蜂蜜块使人饮用甜美的汁液一样，尊者大迦旃延引用各种经文，解释十六种分类后，现在开始分类配对章，展示这些分类应用于同一经文。在开始时，在注释章中－
"十六种分类首先，观察方位后环顾四方；
以钩勾住后，以三种方法注释经文"－
说了这个偈颂。因为分类解释章不采用它，主题分散且思路考察被隔断。分类解释章只是用多处经文展示分类的区分。而分类配对章则采用它，因为是在同一经文中运用十六种分类，并在其后讲述方法的形成。因此说"'十六种分类首先'这个偈颂的注释应在何处观察？在分类配对中"－
这样说。偈颂的意思在注释解说中已经说过。问道："'十六…等…经文'，这个导师在注释中说的偈颂，其注释应在何处观察？是应观察在分类解释开始时导师未解释、在分类配对中回顾并解释，还是应观察在方法形成中回顾并解释？"答："应观察在分类配对中回顾并解释。"
导师说应在分类配对中观察此偈颂的注释，该分类配对以教说分类配对等分为十六种，因为应问"其中什么是分类配对、教说分类配对"，所以为了以注释的方式解说此经，我要解释的这个作为分类配对的特殊注释叫做教说分类配对，因此说了"其中什么是教说分类配对"等。其中，在那包含教说分类配对等的十六种分类配对中，问"什么叫做作为分类配对的特殊注释教说分类配对"。


‘‘Arakkhitena cittena, micchādiṭṭhihatena ca;

Thinamiddhābhibhūtena, vasaṃ mārassa gacchatī’’ti. –

Sutte ‘‘arakkhitena cittenāti kiṃdesayatī’’ti pucchitvā ‘‘pamādaṃ desayatī’’tiādisaṃvaṇṇanāviseso desanāhārasampāto nāmāti vuttaṃ hoti. Gāthāttho aṭṭhakathāyaṃ (netti. aṭṭha. 52) vibhatto. Yojanattho pana arakkhitena cittena arakkhitacittasamaṅgī puggalo mārassa maccuno vasaṃ gacchati. Micchādiṭṭhihatena vipallāsena vipallāsasamaṅgī puggalo mārassa vasaṃ gacchati. Thinamiddhābhibhūtena sasaṅkhārikacittena kusītacittena taṃcittasamaṅgī puggalo mārassa kilesādimārassa vasaṃ gacchatīti.

‘‘Arakkhitena cittenā’ti padena desitaṃ taṃ pamādadhammajātaṃ kassa pada’’nti vattabbattā ‘‘taṃ maccuno pada’’nti vuttaṃ. ‘‘Arakkhitena cittenā’’ti iminā suttappadesena desito attho ācariyena vibhatto, amhehi ca ñāto, ‘‘micchādiṭṭhihatena cāti suttappadesena desito attho kathaṃ vibhatto’’ti vattabbattā ‘‘micchādiṭṭhihatena cā’’tiādi vuttaṃ. Yena vipallāsena yadā anicce ‘‘nicca’’nti passati, tadā pavatto so vipallāso ‘‘micchādiṭṭhihataṃ nāmā’’ti vuccati. ‘‘So pana vipallāso kiṃlakkhaṇo’’ti pucchitabbattā tathā pucchitvā ‘‘viparītaggāhalakkhaṇo vipallāso’’ti vuttaṃ.

Viparītaggāhalakkhaṇoti asubhādīnaṃyeva subhādiviparītaggāhalakkhaṇo vipallāso ‘‘vipallāsayatī’’ti kāritatthasambhavato. Kiṃ vipallāso viparītaggāhalakkhaṇo? So vipallāso saññaṃ vipallāsayati, cittampi vipallāsayati, diṭṭhimpi vipallāsayati. Iti tayo dhamme vipallāsayatīti vipallāsetabbānaṃ tividhattā vipallāsāpi tividhā honti. Tesu saññāvipallāso muduko dubbalo subhādivasena upaṭṭhitākāraggahaṇamattattā, cittavipallāso saññāvipallāsato balavā subhādivasena upaṭṭhahantānaṃ rūpakkhandhādīnaṃ subhādivasena sanniṭṭhānaṃ katvā gahaṇato. Diṭṭhivipallāso saññāvipallāsacittavipallāsehi balavataro, yaṃ yaṃ ārammaṇaṃ subhādiākārena upaṭṭhāti. Taṃ taṃ ārammaṇaṃ sassatādivasena abhinivisitvā gahaṇato. Tasmā saññāvipallāso paṭhamaṃ vutto, tadanantaraṃ cittavipallāso, tadanantaraṃ diṭṭhivipallāso vutto. Vitthārato pana ekekassa subhasukhaattaniccaggahaṇavasena catubbidhattā dvādasavidhā honti.

Vipallāsā ācariyena vibhattā, amhehi ca ñātā, ‘‘katame vipallāsapavattiṭṭhānavisayā’’ti pucchitabbattā imāni attabhāvavatthūni vipallāsapavattiṭṭhānavisayānīti dassetuṃ ‘‘so kuhiṃ vipallāsayati catūsu attabhāvavatthūsū’’ti vuttaṃ. Catūsu rūpakāyavedanācittadhammasaṅkhātesu attabhāvavatthūsu so sabbo vipallāso saññācittadiṭṭhiyo vipallāsayati. ‘‘Kathaṃ samanupassantassa vipallāsayatī’’ti pucchitabbattā ‘‘rūpaṃ attato samanupassatī’’tiādi vuttaṃ. Yo puggalo rūpaṃ vā attato samanupassati, rūpavantaṃ attānaṃ vā attato samanupassati , attani rūpaṃ vā attato samanupassati. Rūpasmiṃ attānaṃ vā attato samanupassati, evaṃ tassa samanupassantassa puggalassa vipallāso rūpakāye saññācittadiṭṭhiyo vipallāsayati. Eseva nayo vedanādīsupi.


我来直译这段巴利文：
"以不守护之心，以邪见所害，
为昏沉睡眠所制，落入魔罗掌控。"
在经中问"以不守护之心是教说什么？"后说"教说放逸"等这种特殊注释叫做教说分类配对。偈颂的意思在注释书中已经解释。组合的意思是：以不守护之心，具有不守护心的人落入魔罗即死神的掌控。以邪见所害，具有颠倒的人落入魔罗的掌控。为昏沉睡眠所制，以有行心即懈怠心，具有这种心的人落入烦恼等魔罗的掌控。
因为应该说"以'以不守护之心'这句所教说的那放逸法是谁的足迹"，所以说"那是死神的足迹"。"以不守护之心"这经文所教说的意思已被导师解释，也被我们所知，因为应该说"以'以邪见所害'这经文所教说的意思如何解释"，所以说"以邪见所害"等。当以某种颠倒而见无常为"常"时，那时生起的那颠倒被称为"邪见所害"。因为应问"那颠倒有什么特相"，所以如此问后说"颠倒以相反执取为特相"。
"以相反执取为特相"是说颠倒以将不净等执取为净等相反之相为特相，因为有"使之颠倒"的使役义。颠倒以什么为相反执取特相？那颠倒使想颠倒，也使心颠倒，也使见颠倒。如此使三法颠倒，因为被颠倒者有三种，所以颠倒也有三种。其中想颠倒最柔弱，因为只是以净等方式领受现起的形相；心颠倒比想颠倒更强，因为对以净等方式现起的色蕴等以净等方式确定后执取；见颠倒比想颠倒和心颠倒更强，因为对任何以净等行相现起的所缘都以常等方式深深执著。因此先说想颠倒，其后说心颠倒，再其后说见颠倒。详细来说，因为每一种都以执取净、乐、我、常四种方式，所以有十二种。
颠倒已被导师解释，也被我们所知，因为应问"什么是颠倒生起处的境"，为了显示这些自体事是颠倒生起处的境，所以说"它在哪里使之颠倒？在四种自体事中"。在称为色身、受、心、法的四种自体事中，那一切颠倒使想、心、见颠倒。因为应问"如何观察时使之颠倒"，所以说"观察色为我"等。某人观察色为我，或观察有色之我为我，或观察我中之色为我，或观察色中之我为我，如此观察的那人的颠倒使色身中的想、心、见颠倒。对受等也是同样的道理。


‘‘Tesu rūpakāyādīsu katamaṃ katamassa vipallāsassa vatthū’’ti pucchitabbattā evaṃ pavattamānassa vipallāsassa idaṃ imassa vatthūti vibhajituṃ ‘‘tattha rūpa’’ntiādi vuttaṃ. Tatthāti tesu rūpādīsu catūsu paṭhamaṃ vipallāsavatthu rūpaṃ ‘‘asubhe subha’’nti evaṃ pavattamānassa vipallāsassa vatthu hotīti vibhajitvā gahetabbaṃ. Esa nayo sesesupi. Evaṃ ‘‘asubhe subha’’ntiādippakārena vipallāsā catubbidhā bhavanti.

Idaṃ imassa vatthūti ācariyena vibhajitvā dassitā, amhehi ca ñātā, ‘‘tesaṃ vipallāsānaṃ katame mūlakāraṇadhammā’’ti pucchitabbattā ‘‘dve dhammā’’tiādi vuttaṃ. Cittassa saṃkilesā, taṇhā ca avijjā ca – ime dve dhammā vipallāsānaṃ mūlakāraṇabhūtā bhavanti.

‘‘Ime dve dhammā ekato vipallāsānaṃ mūlakāraṇaṃ kiṃ honti, udāhu visuṃ visu’’nti vattabbattā visuṃ visuṃ vibhajituṃ ‘‘taṇhānivuta’’ntiādi vuttaṃ. Avijjārahitā taṇhā nāma natthi, tasmā ‘‘taṇhāavijjānivuta’’nti vattabbanti? Na, taṇhāya sātisayapaccayattā. Sātisayāya hi taṇhāya asubhepi ‘‘subha’’nti, dukkhepi ‘‘sukha’’nti samanupassanti. ‘‘Taṇhā ca avijjā cā’’ti vuttattā ‘‘avijjānivuta’’nti vattabbaṃ, kasmā ‘‘diṭṭhinivuta’’nti vuttanti? Avijjāya diṭṭhi bhavatīti diṭṭhisīsena avijjaṃ gahetvā ‘‘diṭṭhinivuta’’nti vuttaṃ, avijjānivutanti attho gahetabbo. ‘‘Avijjānivuta’’nti vutte pana diṭṭhirahitā avijjāpi gahitā siyā, diṭṭhisahitāya hi avijjāya aniccepi ‘‘nicca’’nti, anattaniyepi ‘‘attā’’ti samanupassanti.

‘‘Kathaṃ taṇhāmūlako vipallāso pavatto, kathaṃ diṭṭhisahitāvijjāmūlako vipallāso pavatto’’ti vattabbattā ‘‘tattha yo diṭṭhivipallāso’’tiādi vuttaṃ. Tatthāti tesu taṇhāmūlakadiṭṭhisahitāvijjāmūlakesu. Diṭṭhivipallāsoti diṭṭhisahitāvijjāmūlakavipallāso. Atītaṃ rūpaṃ attato samanupassatīti adabbabhūtopi dabbabhūto viya vutto. Taṇhāvipallāsoti diṭṭhisahitataṇhāmūlako vipallāso anāgataṃrūpaṃ diṭṭhibhinandanavasena abhinandatīti. Evaṃ atītasamanupassanaanāgatābhinandanabhedena pavattiviseso daṭṭhabbo. ‘‘Cittassa saṃkileso taṇhāavijjāyeva dve dhammā na honti, atha kho dasa kilesāpi, kasmā dveyeva vuttā’’ti vattabbattā ‘‘dve dhammā cittassa upakkilesā’’tiādi vuttaṃ. Taṇhā ca avijjā ca – ime dveyeva dhammā paramasāvajjassa vipallāsassa mūlakāraṇattā. Tāhi taṇhāavijjāhi visujjhantaṃ cittaṃ sabbehi kilesehi visujjhati, tasmā ca visesato cittassa upakkilesā hontīti dve dhammā vuttā. Na hi tāsu taṇhāavijjāsu arahattamaggena pahīnāsu koci saṃkileso appahīno nāma natthīti.


我来直译这段巴利文：
因为应问"在这些色身等中，什么是什么颠倒的事"，为了解释如此生起的颠倒的这个是这个的事，所以说"其中色"等。其中，在那些色等四种中，首先颠倒事色是"在不净中见净"如此生起的颠倒的事，应该这样分别理解。其余的也是这个道理。如此以"在不净中见净"等方式，颠倒有四种。
这个是这个的事已被导师分别显示，也被我们所知，因为应问"那些颠倒的什么是根本原因法"，所以说"两种法"等。心的污染，即贪爱和无明－这两种法是颠倒的根本原因。
因为应说"这两种法是一起作为颠倒的根本原因，还是分别"，为了分别解释所以说"为贪爱所蔽"等。没有离开无明的贪爱，因此应说"为贪爱和无明所蔽"？不是，因为贪爱是特殊的因。因为以特殊的贪爱，在不净中也见"净"，在苦中也见"乐"。因为说"贪爱和无明"，应说"为无明所蔽"，为什么说"为见所蔽"？因为由无明有见，所以以见为首摄取无明而说"为见所蔽"，应理解为"为无明所蔽"的意思。但如果说"为无明所蔽"，则可能包括无见的无明，因为以有见的无明，在无常中也见"常"，在非我所中也见"我"。
因为应说"如何生起以贪爱为根的颠倒，如何生起以有见无明为根的颠倒"，所以说"其中什么是见颠倒"等。其中，在那些以贪爱为根和以有见无明为根中。见颠倒即以有见无明为根的颠倒。观察过去色为我，虽非实体却说如同实体。贪爱颠倒即以有见贪爱为根的颠倒，以见欢喜的方式欢喜未来色。如此应了知以观察过去和欢喜未来的区别而有生起的差异。因为应说"心的污染不仅是贪爱和无明两法，而是十种烦恼，为什么只说两种"，所以说"两种法是心的随烦恼"等。贪爱和无明－只说这两种法，因为是最为过失的颠倒的根本原因。由那些贪爱和无明清净的心从一切烦恼清净，因此特别作为心的随烦恼而说两种法。因为当那些贪爱和无明被阿罗汉道断除时，确实没有任何未断的污染。


‘‘Vuttappakārā taṇhāavijjā vuttappakārānaṃ vipallāsānaṃyeva mūlakāraṇaṃ honti kiṃ, udāhu sakalassa vaṭṭassāpi mūlakāraṇaṃ honti ki’’nti vattabbattā vuttappakārā taṇhāavijjā vuttappakārānaṃ mūlakāraṇaṃ honti yathā, evaṃ sakalassa vaṭṭassāpi mūlakāraṇaṃ hontīti dassetuṃ ‘‘tesa’’ntiādi vuttaṃ. Tattha yesaṃ puggalānaṃ cittaṃ arakkhitaṃ, micchādiṭṭhihatañca hoti, tesaṃ puggalānaṃ. Yesaṃ avijjānīvaraṇānaṃ taṇhāsaṃyojanānaṃ pubbakoṭi na paññāyati, tehi avijjānīvaraṇehi taṇhāsaṃyojanehi saṃsāre sandhāvantānaṃ saṃsarantānaṃ puggalānaṃ sakiṃ nirayaṃ māravasagamanena sandhāvanaṃ saṃsaraṇaṃ hoti, sakiṃ tiracchānayoniṃ sandhāvanaṃ saṃsaraṇaṃ hoti, sakiṃ pettivisayaṃ sandhāvanaṃ saṃsaraṇaṃ hoti, sakiṃ asurakāyaṃ sandhāvanaṃ saṃsaraṇaṃ hoti, sakiṃ deve sandhāvanaṃ saṃsaraṇaṃ hoti, sakiṃ manusse sandhāvanaṃ saṃsaraṇaṃ hotīti attho.

‘‘Micchādiṭṭhihatena cā’’ti suttappadesena desito attho ācariyena vibhatto, amhehi ca ñāto, ‘‘thinamiddhābhibhūtenāti suttappadesena desito attho kathaṃ vibhatto’’ti vattabbattā ‘‘thinamiddhābhibhūtenā’’tiādi vuttaṃ. Cittassa viññāṇakkhandhassa yā akallatā akammaniyatā atthi, idaṃ akallattaṃ akammaniyattaṃ thinaṃ nāma. Yaṃ kāyassa līnattaṃ vedanādikkhandhattayalīnattaṃ atthi, idaṃ kāyassa līnattaṃ middhaṃ nāmāti thinamiddhasarūpameva vuttaṃ. Tehi thinamiddhehi cittassa abhibhūtabhāvādiko pana suviññeyyattā na vutto, avuttepi yesaṃ puggalānaṃ cittaṃ thinamiddhehi abhibhūtaṃ, tesaṃ puggalānaṃ tena cittena cittasīsena saṃyojanena saṃsāre māravasagamanena sandhāvanaṃ saṃsaraṇaṃ pariyosānasabhāvo vitthāretvā gahetabbo.

‘‘Vasaṃ mārassa gacchatīti suttappadesena desito attho kathaṃ vibhatto’’ti vattabbattā ‘‘vasaṃ mārassa gacchatī’’ti vuttaṃ. Tattha kilesamārassāti kileso dānādipuññe māreti nivāretīti atthena māroti kilesamāro. Iminā kilesamāraṃ nissāya pavattattā abhisaṅkhāramārakhandhamāramaccumārā ca gahitā, ca-saddena vā gahitāti veditabbā. Sattamārassāti devaputtamārassa. Atha vā ‘‘devaputtamārassā’’ti avatvā ‘‘sattamārassā’’ti vuttattā yo yo rājacorādiko dānādīni vā issariyabhogādīni vā māreti, so so rājacorādikopi gahito, tasmā yassa kassaci sattamārassāti attho. Vasanti icchaṃ lobhaṃ adhippāyaṃ ruciṃ ākaṅkhaṃ āṇaṃ āṇattiṃ. Gacchatīti upagacchati upeti anuvattati anugacchati nātikkamatīti attho. ‘‘Kasmā vasaṃ gacchatī’’ti vattabbattā ‘‘so hī’’tiādi vuttaṃ. Yo satto arakkhitacittena ca micchādiṭṭhihatacittena ca thinamiddhābhibhūtacittena ca samannāgato hoti, so satto avijjānīvaraṇādīhi nivuto hutvā saṃsārābhimukho hi yasmā hoti, na visaṅkhārābhimukho, tasmā mārassa vasaṃ gacchatīti attho.


我来直译这段巴利文：
因为应说"所说的贪爱和无明是所说的颠倒的根本原因，还是也是整个轮回的根本原因"，为了显示所说的贪爱和无明如何是所说的根本原因，也是整个轮回的根本原因，所以说"他们"等。其中，那些心不守护、为邪见所害的人们。那些为无明所障、为贪爱所系，其前际不可知，被那些无明障和贪爱结缚在轮回中奔走流转的人们，有时因落入魔罗掌控而奔走流转到地狱，有时奔走流转到畜生界，有时奔走流转到饿鬼界，有时奔走流转到阿修罗界，有时奔走流转到天界，有时奔走流转到人界，这是其意思。
"以邪见所害"这经文所教说的意思已被导师解释，也被我们所知，因为应说"'为昏沉睡眠所制'这经文所教说的意思如何解释"，所以说"为昏沉睡眠所制"等。心即识蕴的不适业性、不堪任性，这种不适业性、不堪任性叫做昏沉。身的沉滞性、受等三蕴的沉滞性，这种身的沉滞性叫做睡眠，这只是说明昏沉睡眠的自性。但被那些昏沉睡眠制伏心的状态等因易于理解而未说，虽未说，那些心被昏沉睡眠所制的人们，以那心，以心为首的结缚在轮回中因落入魔罗掌控而奔走流转的终极本质应详细理解。
因为应说"'落入魔罗掌控'这经文所教说的意思如何解释"，所以说"落入魔罗掌控"。其中，烦恼魔是说烦恼以阻碍布施等功德的意义而成为魔，称为烦恼魔。依此烦恼魔而有行魔、蕴魔、死魔也包括在内，或应知以"和"字包括。有情魔是说天子魔。或者，不说"天子魔"而说"有情魔"，因此包括任何阻碍布施等或权力财富等的王贼等，所以意思是任何有情魔。掌控是意愿、贪求、意向、喜好、期望、命令、指令。落入是趋向、前往、随从、追随、不超越的意思。因为应说"为什么落入掌控"，所以说"因为他"等。那个具有不守护心、邪见所害心、为昏沉睡眠所制心的有情，那有情因为被无明障等所蔽而趋向轮回，不趋向无为，所以落入魔罗掌控，这是其意思。


‘‘Arakkhitenātiādikassa yassa suttassa attho vibhatto, tena ‘arakkhitenā’tiādikena suttena kittakāni saccāni desitānī’’tivattabbattā ‘‘imāni bhagavatā’’tiādi vuttaṃ. ‘‘Arakkhitenā’’tiādisuttena bhagavatā imāni dve saccāni desitāni dukkhaṃ, samudayo cāti. Kathaṃ desitāni? Abhidhammanissitāya kathāya ceva suttantanissitāya kathāya ca desitāni. Tāsu kathāsu abhidhammanissitāya kathāya desite sati ‘‘arakkhitena cittenā’’ti iminā padena arakkhitaṃ rattampi cittaṃ, arakkhitaṃ duṭṭhampi cittaṃ, arakkhitaṃ mūḷhampi cittaṃ bhagavatā desitaṃ ñāpitaṃ. Tattha rattacittaṃ lobhasahagatacittuppādavasena aṭṭhavidhaṃ, duṭṭhacittaṃ paṭighasampayuttacittuppādavasena dubbidhaṃ, mūḷhacittaṃ momūhacittuppādavasena dubbidhanti veditabbaṃ. Imesañhi cittuppādānaṃ vasena yā cakkhundriyādīnaṃ agutti anārakkhā uppannā, tāya aguttiyā anārakkhāya cittaṃ arakkhitaṃ hoti phalūpacārenāti.

‘‘Micchādiṭṭhihatenā’’ti iminā padena micchādiṭṭhisaṃsaṭṭhaṃ cittaṃ desitaṃ, taṃ diṭṭhisampayuttacittuppādavasena catubbidhanti veditabbaṃ. Tañhi micchādiṭṭhiyā saṃsaṭṭhabhāvena micchādiṭṭhivasānugatattā micchādiṭṭhihataṃ nāmāti. ‘‘Thinamiddhābhibhūtenā’’ti iminā padena thinamiddhena saṃsaṭṭhaṃ cittaṃ desitaṃ, taṃ sasaṅkhārikacittuppādavasena pañcavidhanti veditabbaṃ. Tañhi thinamiddhena saṃsaṭṭhabhāvena thinamiddhavasānugatattā thinamiddhābhibhūtaṃ nāmāti evaṃ ye dvādasākusalā cittuppādakaṇḍe ‘‘katame dhammā akusalā? Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hotī’’tiādinā (dha. sa. 365) vitthārato vattabbā, te dvādasākusalacittuppādā tīhi padehi bhagavatā desitāti veditabbā. ‘‘Mārassā’’ti padena pañca mārā gahitā. Tesu kilesamāro ‘‘cattāro āsavā, cattāro oghā, cattāro yogā, cattāro ganthā, cattāri upādānāni, aṭṭha nīvaraṇā, dasa kilesā’’ti (dha. sa. 1102 ādayo) desito. Abhisaṅkhāramāro pana ‘‘kusalā cetanā (vibha. 226) akusalā cetanā (vibha. 226) kusalaṃ kammaṃ akusalaṃ kamma’’ntiādinā desito. Khandhamāro pana ‘‘attabhāvo pañcakkhandhā’’tiādinā desito. Maccumāro pana ‘‘cuti cavanatā’’tiādinā (vibha. 193) desito. Evaṃ tāvettha abhidhammanissitāya kathāya desito attho daṭṭhabbo.

Suttantanissitāya pana kathāya desite sati ‘‘cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī, yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati…pe… sotindriye na saṃvaraṃ āpajjati… ghānindriye na saṃvaraṃ āpajjati… jivhindriye na saṃvaraṃ āpajjati… kāyindriye na saṃvaraṃ āpajjati… manindriye na saṃvaraṃ āpajjatī’’ti (ma. ni. 

我来直译这段巴利文：
因为应说"解释了'以不守护'等经文的意思，以'以不守护'等经文教说了多少谛"，所以说"世尊以这些"等。以"以不守护"等经文世尊教说了这两种谛，即苦和集。如何教说？以依阿毗达摩的说法和依经的说法而教说。在那些说法中，以依阿毗达摩的说法来教说时，以"以不守护之心"这句，世尊教说、显示了不守护的贪心、不守护的瞋心、不守护的痴心。其中应知贪心依贪相应心生起而有八种，瞋心依瞋相应心生起而有二种，痴心依极痴心生起而有二种。因为依这些心生起而对眼根等有不防护、不守护生起，由那不防护、不守护，心成为不守护，这是以果来说因。
以"以邪见所害"这句教说了与邪见相应的心，应知它依邪见相应心生起而有四种。因为它以与邪见相应而随顺邪见的力量，所以叫做邪见所害。以"为昏沉睡眠所制"这句教说了与昏沉睡眠相应的心，应知它依有行心生起而有五种。因为它以与昏沉睡眠相应而随顺昏沉睡眠的力量，所以叫做为昏沉睡眠所制。如此，在不善心生起品中应详细说"什么法是不善？当不善心生起时"等的那十二种不善心生起，应知世尊以三句教说了那些十二种不善心生起。以"魔罗"这句包含了五种魔。其中烦恼魔以"四漏、四暴流、四轭、四结、四取、八盖、十烦恼"等而教说。而行魔则以"善思、不善思、善业、不善业"等而教说。而蕴魔则以"自体即五蕴"等而教说。而死魔则以"死亡、死没"等而教说。如此，首先应如此了知依阿毗达摩的说法所教说的意思。
而以依经的说法来教说时，"以眼见色后取相、取随相，因为这样住于不防护眼根，贪忧等恶不善法会流入，他不实行其防护，不守护眼根，不进入眼根的防护...乃至...不进入耳根的防护...不进入鼻根的防护...不进入舌根的防护...不进入身根的防护...不进入意根的防护"。

1.347) evaṃ puggalādhiṭṭhānena yaṃ chadvārikacittaṃ vuttaṃ, taṃ chadvārikacittaṃ ‘‘arakkhitena cittenā’’ti iminā padena desitaṃ. Yā micchādiṭṭhiyo pubbantakappanavasena vā aparantakappanavasena vā pubbantāparantakappanavasena vā micchā abhinivisantassa ayoniso ummujjantassa ‘‘sassato loko’’ti vā ‘‘asassato loko’’ti vā ‘‘na hoti tathāgato paraṃ maraṇā’’ti vā uppannā, tāhi diṭṭhīhi vā, yā ca diṭṭhiyo ‘‘imā cattāro sassatavādā…pe… paramadiṭṭhadhammanibbānavādā’’ti brahmajālasuttādīsu (dī. ni. 

我来直译这段巴利文：
1.347.）如此以人为根本而说的六门之心，以"以不守护之心"这句教说了那六门之心。由于不如理作意而执著，或依前际分别，或依后际分别，或依前后际分别而生起的各种邪见，如"世界是常"或"世界是无常"或"如来死后不存在"等，以那些见，或如在《梵网经》等中的"这四常见...乃至...现法涅槃论"等见。

1.30 ādayo) vuttā, tāhi diṭṭhīhi vā sampayuttaṃ yaṃ cittaṃ ‘‘micchādiṭṭhihatena cā’’ti iminā padena desitaṃ.

‘‘Thinaṃ nāma cittassa akammaññatā, middhaṃ nāma vedanādikkhandhattayassa akammaññatā’’ti vā ‘‘thinaṃ anussāhasaṃsīdanaṃ, middhaṃ ussāhasattivighāto’’ti vā yāni thinamiddhāni vuttāni, tehi thinamiddhehi yaṃ cittaṃ abhibhūtaṃ ajjhotthaṭaṃ, taṃ cittaṃ ‘‘thinamiddhābhibhūtenā’’ti iminā padena desitaṃ.

‘‘Vaso nāma icchā lobho adhippāyo ruci ākaṅkhā āṇā āṇattī’’ti yo vaso vutto, so vaso ‘‘vasa’’nti iminā padena desito. ‘‘Pañca mārā – khandhamāro abhisaṅkhāramāro maccumāro devaputtamāro kilesamāro’’ti yo māro vutto, so māro ‘‘mārassā’’ti iminā desito. ‘‘Gacchati, upagacchati, upeti, anuvattati, anugacchati, nātikkamatī’’ti yo puggalo vutto, so puggalo ‘‘gacchatī’’ti iminā desitoti. Evaṃ desitesu dhammesu akusalā samudayasaccaṃ, ‘‘vasaṃ mārassa gacchatī’’ti iminā padena ye pañcupādānakkhandhe upādāya paññatto puggalo vutto, te pañcupādānakkhandhā dukkhasaccanti dve saccāni desitāni. ‘‘Kimatthāya dve saccāni desitānī’’ti pucchitabbattā ‘‘tesaṃ bhagavā’’tiādi vuttaṃ. Tesaṃ dvinnaṃ saccānaṃ pariññāya ca pahānāya ca ‘‘arakkhitenā’’tiādi dhammaṃ bhagavā deseti, tāni dve saccāni ‘‘arakkhitenā’’tiādikena ñāpetīti attho.

‘‘Tesu dvīsu saccesu kassa saccassa pariññāya, kassa saccassa pahānāya desetī’’ti pucchitabbattā ‘‘dukkhassa pariññāya, samudayassa pahānāyā’’ti vuttaṃ. ‘‘Pariññāpahānehi katamāni saccāni desitānī’’ti vattabbattā ‘‘yena cā’’tiādi vuttaṃ. Yena arahattamaggena parijānāti, yena arahattamaggena pajahati ca, ayaṃ arahattamaggo maggasaccaṃ nāma. Yaṃ nibbānadhammaṃ ārabbha taṇhāya, avijjāya ca pahānaṃ jātaṃ, ayaṃ nibbānadhammo nirodho nirodhasaccaṃ nāmāti. Evaṃ cattāri saccāni bhagavatā desitāni.

‘‘Catunnaṃ saccānaṃ desitabhāvo kena viññātabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tesu catūsu saccesu samudayasaccena assādo gahito, dukkhasaccena ādīnavo gahito, maggasaccanirodhasaccehi nissaraṇaṃ gahitaṃ, samudayappahānavasena sabbagatipajahanaṃ jātaṃ, sabbagatipajahanaṃ phalanti gahitaṃ. Yena rakkhitacittatādikena sabbagatipajahanaṃ jātaṃ, so rakkhitacittatādiko upāyoti gahito, arakkhitacittatādikassa paṭisedhanamukhena rakkhitacittatādikassa niyojanaṃ bhagavato āṇattīti gahitanti desanāhārena nānāsuttesu dassitā assādādayo ‘‘arakkhitenā’’tiādike ekasmiṃyeva sutte nīharitvā dassitā.

‘‘Assādādīnaṃ nīharitvā dassitabhāvo kena viññātabbo saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Ettha ca yena saṃvaṇṇanāvisesena nānāsuttesu assādādayo nīharitvā dassitā, so saṃvaṇṇanāviseso desanāhāravibhaṅgo nāma. Yena saṃvaṇṇanāvisesena ekasmiṃyeva sutte assādādayo nīharitvā dassitā, so saṃvaṇṇanāviseso desanāhārasampāto nāmāti viseso daṭṭhabbo.


我来直译这段巴利文：
1.30）等中所说的见，以那些见相应的心以"以邪见所害"这句而教说。
所说的"昏沉即是心的不堪任性，睡眠即是受等三蕴的不堪任性"或"昏沉是无精进沉没，睡眠是精进力的损坏"等昏沉睡眠，被那些昏沉睡眠制伏覆盖的心，那心以"为昏沉睡眠所制"这句而教说。
所说的"掌控即是意愿、贪求、意向、喜好、期望、命令、指令"的掌控，那掌控以"掌控"这句而教说。所说的"五魔－蕴魔、行魔、死魔、天子魔、烦恼魔"的魔，那魔以"魔罗的"这句而教说。所说的"去、趋向、前往、随从、追随、不超越"的人，那人以"落入"这句而教说。如此在所教说的法中，不善是集谛，以"落入魔罗掌控"这句所说的依五取蕴而施设的人，那五取蕴是苦谛，如此教说了两谛。因为应问"为什么教说两谛"，所以说"世尊为他们"等。世尊为了遍知和断除那两谛而教说"以不守护"等法，以"以不守护"等显示那两谛，这是其意思。
因为应问"在那两谛中，为了遍知哪个谛，为了断除哪个谛而教说"，所以说"为了遍知苦，为了断除集"。因为应说"以遍知和断除教说了什么谛"，所以说"以什么"等。以什么阿罗汉道遍知，以什么阿罗汉道断除，这阿罗汉道叫做道谛。缘于什么涅槃法而生起贪爱和无明的断除，这涅槃法即灭叫做灭谛。如此世尊教说了四谛。
因为应说"四谛被教说的状态应由什么了知"，所以说"因此说"等。在那四谛中，以集谛摄取味著，以苦谛摄取过患，以道谛和灭谛摄取出离，依断除集而生起一切趣的断除，一切趣的断除被摄取为果。以什么守护心等而生起一切趣的断除，那守护心等被摄取为方法，通过制止不守护心等而劝导守护心等是世尊的教诫被摄取。如此以教说分类在各经中显示的味著等，在"以不守护"等一经中引出显示。
因为应说"引出显示味著等的状态应由什么了知信受"，所以说"因此说"等。这里，以什么特殊注释而在各经中引出显示味著等，那特殊注释叫做教说分类解释。以什么特殊注释而在一经中引出显示味著等，那特殊注释叫做教说分类配对，应了知这个差别。


‘‘Ettakova desanāhārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto desanāhārasampāto’’ti vuttaṃ. Ekekasmiṃyeva sutte assādādayo yena yena saṃvaṇṇanāvisesabhūtena desanāhārasampātena nīharitvā yathārahaṃ dassitā, so so saṃvaṇṇanāvisesabhūto desanāhārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahito.

Iti desanāhārasampāte sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana…pe… gahetabboti.

2. Vicayahārasampātavibhāvanā



我来直译这段巴利文：
因为应说"只有这么多的教说分类配对是完整的"，所以说"教说分类配对已被运用"。在每一经中，以作为特殊注释的教说分类配对而引出并适当显示味著等，那作为特殊注释的教说分类配对已被运用，应适当确定并应用，这是所取的意思。
如此依能力所编写的教说分类配对
解释已完成。
但智者们...应取...
2. 审查分类配对解释

53. Yena desanāhārasampātena assādādayo ācariyena vibhattā, amhehi ca ñātā, so desanāhārasampāto paripuṇṇo, ‘‘katamo vicayahārasampāto’’ti pucchitabbattā ‘‘tattha katamo vicayo hārasampāto’’tiādi vuttaṃ. Tatthāti tesu desanāhārasampātādīsu soḷasasu hārasampātesu katamo saṃvaṇṇanāviseso vicayahārasampāto nāmāti pucchati. Imesu dhammesu ayaṃ dhammo yena saṃvaṇṇanāvisesena vicayitabbo, so saṃvaṇṇanāviseso vicayahārasampāto nāmāti niyametvā vibhajituṃ ‘‘tattha taṇhā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana –

‘‘Evaṃ desanāhārasampātaṃ dassetvā idāni vicayahārasampātaṃ dassento yasmā desanāhārapadatthavicayo vicayahāro, tasmā desanāhāre vipallāsahetubhāvena niddhāritāya taṇhāya kusalādivibhāgapavicayamukhena vicayahārasampātaṃ dassetuṃ ‘tattha taṇhā duvidhā’tiādi āraddha’’nti (netti. aṭṭha. 53) –

Vuttaṃ. Tattha tatthāti tasmiṃ ‘‘arakkhitena cittenā’’tiādisuttatthe desanāhārasampātena saṃvaṇṇite akusaladhamme ‘‘taṇhā’’ti niddhāritā sabbataṇhā. Kusalāpīti catubhūmake kusale uddissa pavattā taṇhāpi. Akusalāpīti akusaladhamme uddissa pavattā taṇhāpīti duvidhā hotīti vicayitabbā. Tena vuttaṃ ṭīkāyaṃ – ‘‘kusaladhammārammaṇāti kusaladhamme uddissa pavattamattaṃ sandhāya vuttaṃ, na tesaṃ ārammaṇapaccayataṃ, idha ‘kusalā dhammā’ti lokuttaradhammānampi adhippetattā’’ti.

‘‘Kusalā taṇhā kiṃgāminī, akusalā taṇhā kiṃ gāminī’’ti pucchitabbattā ‘‘akusalā saṃsāragāminī’’tiādi vuttaṃ. Atha vā ‘‘katamo kusalākusalataṇhānaṃ viseso’’ti pucchitabbattā ‘‘akusalā saṃsāragāminī’’tiādi vuttaṃ. ‘‘Taṇhā nāma saṃsāragāminī hotu, kathaṃ apacayagāminī’’ti vattabbattā ‘‘pahānataṇhā’’ti vuttaṃ, pahānassa hetubhūtā taṇhā pahānataṇhāti attho, pahātabbataṇhaṃ āgamma yaṃ pahānaṃ pavattetabbaṃ, tena pavattetabbena pahānena apacayaṃ gacchatīti vuttaṃ hoti.

‘‘Kiṃ pana taṇhāyeva kusalākusalāti dubbidhā, udāhu aññopi kusalākusalāti dubbidho’’ti vattabbattā ‘‘mānopī’’tiādi vuttaṃ. ‘‘Katamo māno kusalo, katamo māno akusalo’’ti pucchitabbattā ‘‘yaṃ mānaṃ nissāya mānaṃ pajahati, ayaṃ māno kusalo. Yo pana māno dukkhaṃ nibbattayati, ayaṃ māno akusalo’’ti vuttaṃ. Tattha yaṃ mānaṃ…pe… kusaloti yaṃ mānaṃ nissāya upanissāya pahānaṃ pavattitaṃ, tena pahānena santāne uppajjanārahaṃ mānaṃ pajahati, ayaṃ upanissayapaccayabhūto māno phalūpacārena kusalo. Yo pana…pe… akusaloti yo pana māno parahiṃsanādivasena pavattamāno hutvā attano ca parassa ca dukkhaṃ nibbattayati, ayaṃ māno akusaloti vicayitvā veditabbo.


我来直译这段巴利文：
53. 导师以教说分类配对解释了味著等，我们也了知了，那教说分类配对是完整的，因为应问"什么是审查分类配对"，所以说"其中什么是审查分类配对"等。其中，在那些教说分类配对等十六种分类配对中，问什么特殊注释叫做审查分类配对。为了确定并分别"在这些法中这个法应以什么特殊注释来审查，那特殊注释叫做审查分类配对"，所以说"其中贪爱"等。在注释书中说：
"如此显示了教说分类配对后，现在显示审查分类配对，因为审查教说分类词义是审查分类，所以为了通过审查善等差别来显示审查分类配对，而对在教说分类中确定为颠倒因的贪爱，开始说'其中贪爱二种'等。"
其中，其中即在那以教说分类配对注释的"以不守护心"等经文义理中确定为"贪爱"的一切贪爱。善的也即是缘四地善而生起的贪爱。不善的也即是缘不善法而生起的贪爱，应审查为二种。因此在复注中说："缘善法为所缘是说仅缘善法而生起的意思，不是说它们是所缘缘，因为这里'善法'也意指出世间法。"
因为应问"善贪爱导向什么，不善贪爱导向什么"，所以说"不善导向轮回"等。或者，因为应问"什么是善不善贪爱的差别"，所以说"不善导向轮回"等。因为应说"贪爱确实导向轮回，如何导向减损"，所以说"断除贪爱"，作为断除的因的贪爱叫做断除贪爱的意思，即缘应断除的贪爱而应转起的断除，由那应转起的断除而导向减损。
因为应说"是只有贪爱为善不善二种，还是其他也有善不善二种"，所以说"慢也"等。因为应问"什么慢是善的，什么慢是不善的"，所以说"依止什么慢而断除慢，这慢是善的。而什么慢产生苦，这慢是不善的"。其中，依止什么慢...善的即依止、以什么慢为亲依止而转起断除，由那断除而断除应在相续中生起的慢，这作为亲依止缘的慢以果来说因是善的。而什么...不善的即什么慢以伤害他人等方式而转起，产生自己和他人的苦，这慢是不善的，应如此审查而了知。


‘‘Saṃsārāpacayagāminīsu tāsu taṇhāsu katamā apacayagāminī taṇhā kusalā’’ti pucchitabbattā ‘‘kusalā’’ti vuttāya taṇhāya sarūpaṃ dassetuṃ ‘‘tattha yaṃ nekkhammasita’’ntiādi vuttaṃ. Tatthāti tāsu saṃsārāpacayagāminīsu taṇhābhūtāsu kusalākusalāsu. Ayaṃ taṇhā kusalāti sambandho. ‘‘Ariyā puggalā santaṃ āyatanaṃ yaṃ ariyaphaladhammaṃ sacchikatvā upasampajja viharanti, taṃ āyatanaṃ ariyaphaladhammaṃ ahaṃ kudāssu sacchikatvā viharissa’’nti patthayantassa tassa kulaputtassa tasmiṃ ariyaphale pihā uppajjati, pihāpaccayā yaṃ domanassaṃ uppajjati, idaṃ domanassaṃ ‘‘nekkhammasita’’nti vuccati. Ayaṃ ariyaphale pihāsaṅkhātā taṇhā kusalā anavajjā anavajjaariyaphaladhammaṃ uddissa pavattattāti vicayitabbaṃ.

‘‘Kathaṃ pavattā’’ti vattabbattā ‘‘rāgavirāgā’’tiādi vuttaṃ. Yā rāgavirāgā cetovimutti pattabbā. Tadārammaṇā taṃ cetovimuttiṃ āgamma pavattā taṇhā kusalā anavajjā, yā avijjāvirāgā paññāvimutti pattabbā, tadārammaṇā taṃ paññāvimuttiṃ āgamma pavattā taṇhā kusalā anavajjāti vicayitabbā. Tāya paññāvimuttiyā vasena bhagavatā –

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro;

Sammādiṭṭhipurekkhāro, ñatvāna udayabbayaṃ;

Thinamiddhābhibhū bhikkhu, sabbā duggatiyo jahe’’ti. (udā. 32; netti. 31, 65, 78) –

Gāthāyaṃ ‘‘sabbā duggatiyo jahe’’ti padaṃ vuttaṃ, ‘‘tassā paññāvimuttiyā yo pavicayo kātabbo, katamo so pavicayo’’ti pucchitabbattā ‘‘tassā ko pavicayo’’tiādi vuttaṃ. Tassā paññāvimuttiyā ko pavicayoti ce puccheyya ‘‘aṭṭha maggaṅgāni – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti pavicayo veditabbo. ‘‘So pavicayo kattha daṭṭhabbo’’ti pucchitabbattā ‘‘so katthā’’tiādi vuttaṃ. So paññāvimuttiyā pavicayo kattha kasmiṃ dhamme daṭṭhabboti pucchati. Catutthe jhāne pāramitāya ukkaṃsagatāya catutthajjhānabhāvanāya so pavicayo daṭṭhabbo.

‘‘Catutthe jhāne pāramitāyā’’ti vuttamatthaṃ vivarituṃ ‘‘catutthe hi jhāne’’tiādi vuttaṃ. Yo so catutthajjhānalābhī puggalo catutthe jhāne parisuddhaṃ pariyodātaṃ anaṅgaṇaṃ vigatūpakkilesaṃ mudu kammaniyaṃ ṭhitaṃ āneñjappattaṃ, iti aṭṭhaṅgasamannāgataṃ cittaṃ bhāvayati, so catutthajjhānalābhī puggalo tattha catutthe jhāne aṭṭhavidhaṃ vijjācaraṇaṃ adhigacchati. Katamaṃ aṭṭhavidhaṃ? Cha abhiññā, dve ca visese vā adhigacchatīti yojanā. Iddhividhādayo pañca, lokiyābhiññā ceva arahattamaggapaññā cāti cha abhiññā. Manomayiddhi ceva vipassanāñāṇañcāti dve ca visesā honti.


我来直译这段巴利文：
因为应问"在那些导向轮回和减损的贪爱中，什么是导向减损的善贪爱"，为了显示说"善的"贪爱的自性，所以说"其中什么出离所依"等。其中，即在那些导向轮回和减损的善不善贪爱中。这贪爱是善的，这是关联。"圣者们证得、成就、安住于寂静处所即圣果法，我何时能证得、安住于那处所即圣果法"，如此发愿的善男子对那圣果生起羡慕，缘于羡慕而生起的忧，这忧被称为"出离所依"。这被称为对圣果的羡慕的贪爱是善的、无过的，因为缘无过的圣果法而转起，应如此审查。
因为应说"如何转起"，所以说"离贪"等。应证得的离贪心解脱。缘那心解脱、依那心解脱而转起的贪爱是善的、无过的，应证得的离无明慧解脱，缘那慧解脱、依那慧解脱而转起的贪爱是善的、无过的，应如此审查。依那慧解脱，世尊在偈颂中说：
"因此守护心者，以正思维为行处，
以正见为前导，了知生灭，
比丘克服昏沉睡眠，应断一切恶趣。"
说了"应断一切恶趣"这句，因为应问"对那慧解脱应作什么审查，是什么审查"，所以说"对它什么审查"等。如果问对那慧解脱是什么审查，应知审查是"八道支－正见、正思维、正语、正业、正命、正精进、正念、正定"。因为应问"那审查应在何处见"，所以说"它在何处"等。问那慧解脱的审查应在何处、在什么法中见。在第四禅圆满、达到最上、修习第四禅中应见那审查。
为了解释说"在第四禅圆满"的意义，所以说"因为在第四禅"等。那获得第四禅的人在第四禅中修习清净、明净、无瑕、离随烦恼、柔软、适业、住立、达不动，如是具足八支的心，那获得第四禅的人在那第四禅中证得八种明行。什么是八种？即证得六神通和两种殊胜，这是结构。神变等五种，世间神通和阿罗汉道慧为六神通。意所成神通和观智为两种殊胜。


‘‘Taṃ catutthajjhānacittaṃ kuto parisuddhaṃ…pe… kuto āneñjappatta’’nti pucchitabbattā ‘‘taṃ cittaṃ yato parisuddha’’ntiādi vuttaṃ. Taṃ cittaṃ yato upekkhāsatipārisuddhibhāvato parisuddhaṃ, tato upekkhāsatipārisuddhibhāvato pariyodātaṃ hoti. Sukhādīnaṃ paccayaghātena yato vītarāgādianaṅgaṇabhāvato anaṅgaṇaṃ, tato vītarāgādianaṅgaṇabhāvato vigatūpakkilesaṃ. Yato subhāvitabhāvato mudu, tato subhāvitabhāvato kammaniyaṃ. Yato parisuddhādīsu ṭhitabhāvato ṭhitaṃ, tato parisuddhādīsu ṭhitabhāvato āneñjappattaṃ hotītipi yojanā yuttā aṭṭhakathāyaṃ (netti. aṭṭha. 53) yugaḷato āgatattā. Saddhāvīriyasatisamādhipaññāobhāsehi pariggahitabhāvato āneñjappattaṃ. Saddhāya hi pariggahitaṃ cittaṃ paṭipakkhe assaddhiye na iñjati na calati, vīriyena pariggahitaṃ cittaṃ paṭipakkhe kosajje na iñjati, satiyā pariggahitaṃ cittaṃ paṭipakkhe pamāde na iñjati, samādhinā pariggahitaṃ cittaṃ paṭipakkhe uddhacce na iñjati, paññāya pariggahitaṃ cittaṃ paṭipakkhāya avijjāya na iñjati, obhāsagataṃ cittaṃ kilesandhakāre na iñjati. Iti imehi chahi dhammehi pariggahitaṃ catutthajjhānacittaṃ āneñjappattaṃ hoti. Evaṃ aṭṭhaṅgasamannāgatattā catutthajjhānacittaṃ channaṃ abhiññāñāṇānañca manomayiddhivipassanāñāṇānañca adhigamūpāyo hoti, tasmā so paññāvimuttiparicayo catutthajjhāne daṭṭhabboyevāti saṅkhepattho. Vitthārato pana aṭṭhakathāyaṃ (netti. aṭṭha. 53) ‘‘tattha upekkhāsatipārisuddhibhāvenā’’tiādinā vā ‘‘aparo nayo’’tiādinā vā vuttoyevāti amhehi na vutto.

‘‘Yesaṃ rāgādiaṅgaṇānaṃ abhāvena anaṅgaṇaṃ, yesaṃ abhijjhādiupakkilesānaṃ abhāvena vigatūpakkilesaṃ, yāya cittassa ṭhitiyā abhāvena ṭhitaṃ, iñjanāya abhāvena āneñjappattaṃ, te rāgādiaṅgaṇādayo katamāya pakkhā’’ti pucchitabbattā ‘‘tattha aṅgaṇā’’tiādi vuttaṃ. Tatthāti tesu rāgādiaṅgaṇādīsu aṅgaṇā ca rāgādiaṅgaṇā ca upakkilesā abhijjhādiupakkilesā ca santi, tadubhayaṃ rāgādiaṅgaṇaabhijjhādiupakkilesadvayaṃ taṇhāpakkho rāgādiaṅgaṇānaṃ taṇhāsabhāvattā, abhijjhādiupakkilesānañca taṇhāya anulomattā. Yā iñjanā phandanā yā ca cittassa aṭṭhiti anavaṭṭhānaṃ atthi, ayaṃ iñjanā aṭṭhiti diṭṭhipakkho iñjanāya ca aṭṭhitiyā ca micchābhinivesahetubhāvatoti pavicayo kātabbo.

‘‘Kiṃ pana catutthajjhānacittaṃ aṭṭhaṅgasamannāgatattāyeva channaṃ abhiññāñāṇānañca manomayiddhivipassanāñāṇānañca adhigamūpāyo hotī’’ti pucchitabbattā ‘‘cattāri indriyānī’’ti vuttaṃ. ‘‘Tassa catutthajjhānalābhino, dukkhindriyaṃ domanassindriyaṃ sukhindriyaṃ somanassindriyaṃ iti cattārindriyāni catutthajjhāne nirujjhanti, tassa catutthajjhānalābhino upekkhindriyaṃ avasiṭṭhaṃ bhavati, tasmāpi catutthajjhānacittaṃ vuttappakārānaṃ aṭṭhannaṃ ñāṇānaṃ adhigamūpāyo hoti, so ca adhigamūpāyabhāvo ciṇṇavasībhāvasseva bhaveyya, kathaṃ catutthajjhānamattalābhino ciṇṇavasībhāvo siyā’’ti vattabbattā so catutthajjhānalābhī catutthajjhāneyeva aṭṭhatvā arūpasamāpattiyopi evaṃ katvā nibbatteti bhāveti, tasmā ciṇṇavasībhāvo hotīti dassetuṃ ‘‘so uparimaṃ samāpatti’’ntiādi vuttaṃ. Tassattho aṭṭhakathāyaṃ (netti. aṭṭha. 53) vitthārato vutto, tasmā yojanamattaṃ karissāma.


我来直译这段巴利文：
因为应问"那第四禅心从何处清净...乃至...从何处达不动"，所以说"那心从何处清净"等。那心从何处即从具足舍念清净而清净，从那具足舍念清净而明净。从何处即从断除乐等因而离贪等无瑕的状态而无瑕，从那离贪等无瑕的状态而离随烦恼。从何处即从善修习的状态而柔软，从那善修习的状态而适业。从何处即从住立于清净等的状态而住立，从那住立于清净等的状态而达不动，这样的结构也适合，因为在注释书中是成对出现的。因为被信、精进、念、定、慧、光明所摄持而达不动。因为被信摄持的心对不信这对立面不动不摇，被精进摄持的心对懈怠这对立面不动，被念摄持的心对放逸这对立面不动，被定摄持的心对掉举这对立面不动，被慧摄持的心对无明这对立面不动，得光明的心对烦恼黑暗不动。如此被这六法摄持的第四禅心达到不动。如此因为具足八支，第四禅心成为证得六神通智和意所成神通、观智的方法，因此那慧解脱的审查应该在第四禅中见，这是略义。但详细的在注释书中以"其中以具足舍念清净"等或以"另一方法"等而说了，所以我们不说。
因为应问"由于什么贪等瑕垢的不存在而无瑕，由于什么贪求等随烦恼的不存在而离随烦恼，由于什么心的住立的不存在而住立，由于什么动摇的不存在而达不动，那些贪等瑕垢等是什么分"，所以说"其中瑕垢"等。其中，在那些贪等瑕垢等中，有瑕垢即贪等瑕垢和随烦恼即贪求等随烦恼，那两者即贪等瑕垢和贪求等随烦恼二者是爱分，因为贪等瑕垢是爱的自性，贪求等随烦恼是随顺爱。有动摇即震动和心的不住立即不安住，这动摇和不住立是见分，因为动摇和不住立是邪执著的因，应如此审查。
因为应问"第四禅心是否仅因具足八支而成为证得六神通智和意所成神通、观智的方法"，所以说"四根"。"那获得第四禅者的苦根、忧根、乐根、喜根这四根在第四禅中灭尽，那获得第四禅者的舍根还存在，因此也由此第四禅心成为所说种类的八智的证得方法，那成为证得方法是对已修习自在者的，如何仅获得第四禅者会有修习自在"，因为应这样说，为了显示那获得第四禅者不仅住于第四禅而且也如此生起、修习无色定，因此成为修习自在，所以说"他上更高的定"等。其意义在注释书中详细说了，因此我们只作结构。


So rūpāvacaracatutthajjhānalābhī yogāvacaro rūpāvacaracatutthajjhānasamāpattito uparimaṃ ākāsānañcāyatanasamāpattiṃsantato santatarato manasi karoti. Yathāvuttaṃ uparimaṃ samāpattiṃ santato manasi karoto tassa catutthajjhānalābhino yogāvacarassa catutthajjhāne saññā saññāpadhānā samāpatti oḷārikā viya hutvā saṇṭhahati, paṭighasaññā ca ukkaṇṭhā anabhirati hutvā saṇṭhahati, so yathāvuttena vidhinā manasi karonto yogāvacaro sabbaso niravasesato rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘ākāsaṃ ananta’’nti manasi katvā pavattamānaṃ ākāsānañcāyatanasamāpattiṃ sacchikatvā upasampajja viharati. Rūpasaññā rūpāvacarasaññā pañcavidhaabhiññābhinīhāro hoti. Nānattasaññā nānārammaṇesu vokāro akusalo pavattati. Evaṃ rūpāvacarajjhāne ādīnavadassī hutvā tā rūpasaññānānattasaññāyo ārammaṇe samatikkamati, assa yogāvacarassa paṭighasaññā ca abbhatthaṃ gacchati. Evaṃ iminā vuttanayena samatikkamena samāhitassa, santavuttinā arūpāvacarasamādhinā samāhitassa yogāvacarassa obhāso rūpāvacarajjhānobhāso antaradhāyati. Rūpānaṃ kasiṇarūpānaṃ jhānacakkhunā dassanañca antaradhāyatīti yojanā.

‘‘Yena samādhinā samāhitassa, samāhitassa obhāso ca rūpānaṃ dassanañca antaradhāyati, so samādhi kittakehi aṅgehi samannāgato, kathaṃ paccavekkhitabbo’’ti pucchitabbattā ‘‘so samādhī’’tiādi vuttaṃ. So samādhīti yena rūpārūpāvacarasamādhinā samāhito, so duvidhopi samādhi anabhijjhābyāpādavīriyārambhehi tīhi upakārakaṅgehi ca passaddhisatīhi dvīhi parikkhāraṅgehi ca avikkhittena ekena sabhāvaṅgena ca chahi aṅgehi samannāgatoti paccavekkhitabbo punappunaṃ cintetabbo sallakkhetabbo . ‘‘Kathaṃ kattha paccavekkhitabbo’’ti pucchitabbattā ‘‘anabhijjhāsahagataṃ me mānasaṃ sabbaloke’’tiādi vuttaṃ. ‘‘Tesu chasu aṅgesu kittako samatho, kittakā vipassanā’’ti pucchitabbattā ettako samatho, ettakā vipassanāti vibhajituṃ ‘‘tattha yañcā’’tiādi vuttaṃ.



让我为您翻译这段巴利文：
那位获得色界第四禅的瑜伽行者，从色界第四禅定上升至空无边处定，如实地专注。如上所述，当他专注于更高的禅定时，对于这位获得第四禅的瑜伽行者来说，第四禅中的想和想为主的定显得粗重，对于色法的想变得厌倦和不乐。他按照上述方法修习，完全超越一切色想，灭除对碍想，不作意种种想，专注于"虚空无边"，证得并安住于空无边处定。色想即是色界想，是五种神通的基础。种种想是对不同所缘的不善转向。如此见到色界禅的过患后，他超越这些色想和种种想的所缘，这位瑜伽行者的对碍想也消失。如此依所说方法超越而得定者，以寂静行相的无色界定而得定的瑜伽行者，色界禅的光明消失。以及以禅眼见到的色法和遍处色也消失。
"对于以何种定而得定者，光明和见色都消失，这种定具有几种因素，应当如何观察？"因为有此问题，故说"此定"等。此定，即以色界、无色界定而得定，这两种定都具足贪欲、嗔恚、精进等三种辅助因素，以及轻安、念等两种资具因素，以及不散乱的一个自性因素，共六种因素，应当如此观察、反复思维、分别。因为有"应当如何在何处观察？"的问题，故说"我的心于一切世间离贪"等。因为有"在这六种因素中，止有多少，观有多少？"的问题，为了分别"止有这么多，观有这么多"，故说"其中"等。

54. ‘‘Paññāvimuttī’’ti vuttassa arahattaphalassa samādhissa samathavipassanāsaṅkhātā pubbabhāgapaṭipadā samādhimukhena ācariyena vibhattā, ‘‘tāya paṭipadāya labhitabbo arahattaphalasamādhi kittakena veditabbo’’ti pucchitabbattā ‘‘so samādhi pañcavidhena veditabbo’’ti vuttaṃ. Yo arahattaphalasamādhi samathavipassanāpaṭipadāya labhitabbo, so arahattaphalasamādhi pañcavidhena ñāṇadassanena veditabbo.

‘‘Kathaṃ pañcavidhañāṇadassanaṃ paccupaṭṭhitaṃ bhavatī’’ti vattabbattā ‘‘ayaṃ samādhī’’tiādi vuttaṃ. Ayaṃ arahattaphalasamādhi appitappitakkhaṇe phalasamāpattisukhattā paccuppannasukho hoti, iti paccavekkhantassa assa arahato paccattameva ñāṇadassanaṃ paccupaṭṭhitaṃ bhavati. Ayaṃ arahattaphalasamādhi āyatiṃ samāpajjitabbassa arahattaphalasamādhissa upanissayapaccayattā āyatiṃ sukhavipāko hoti, iti paccavekkhantassa…pe… bhavati. Ayaṃ arahattaphalasamādhi kilesaarīhi ārakattā ariyo, kāmāmisavaṭṭāmisalokāmisānaṃ abhāvato nirāmiso ca hoti, iti paccavekkhantassa…pe… bhavati. Ayaṃ arahattaphalasamādhi akāpurisehi sammāsambuddhapaccekabuddhasāvakabuddhehi sevitabbattā akāpurisasevito hoti, iti paccavekkhantassa…pe… bhavati. Ayaṃ arahattaphalasamādhi aṅgasantakilesadarathasantattā santo ceva divasampi samāpajjantassa atittikaraṇato paṇīto ca paṭippassaddhakilesena arahatā puggalena laddhattā paṭippassaddhiladdho ca arahattamaggasamādhisaṅkhātena ekodibhāvena adhigatattā ekodibhāvādhigato ca sasaṅkhārena sapayogena adhigatattā, nīvaraṇādipaccanīkadhamme niggayha anadhigatattā, aññe kilese vāretvā anadhigatattā, arahattamaggaphalabhāveneva pavattattā nasasaṅkhāraniggayhavāritagato hoti, iti paccavekkhantassa assa arahato paccattameva ñāṇadassanaṃ paccupaṭṭhitaṃ bhavatīti pañcavidhena ñāṇadassanena so arahattaphalasamādhi vicayitvā veditabboti.

‘‘Paccuppannasukhādīsu samādhīsu kittako samatho, kittakā vipassanā’’ti pucchitabbattā ‘‘tattha yo ca samādhi paccuppannasukho’’tiādi vuttaṃ. Samatho, vipassanāti ca arahattaphalasamathavipassanāva adhippetā, na pubbabhāgasamathavipassanāti. Arahattaphalasamādhi pañcavidhena veditabboti ācariyena vutto, ‘‘tassa arahattaphalasamādhissa pubbabhāgapaṭipadāyaṃ vutto samādhi kittakena veditabbo’’ti pucchitabbattā ‘‘so samādhi pañcavidhena veditabbo’’ti vuttaṃ. Yo rūpāvacaracatutthajjhānasamādhi pubbabhāgapaṭipadāyaṃ vutto, so rūpāvacaracatutthajjhānasamādhi pañcavidhena pakārena veditabbo. ‘‘Katamenā’’ti pucchitabbattā ‘‘pītipharaṇatā’’tiādi vuttaṃ. Paṭhamadutiyajjhānesu paññā pītipharaṇatā hoti. Paṭhamadutiyatatiyajjhānesu paññā sukhapharaṇatā hoti. Catutthajjhāne cetopariyapaññā cetopharaṇatā hoti. Dibbacakkhupaññā ālokapharaṇatā hoti. Jhānaṃ paccavekkhitvā pavattamānapaññā paccavekkhaṇānimittaṃ hoti. Iti pañcavidhena paññāpakārena vicayitvā veditabboti. ‘‘Tesu pañcavidhesu pakāresu kittako samatho, kittakā vipassanā’’ti pucchitabbattā ‘‘tattha yo ca pītipharaṇo’’tiādi vuttaṃ.



我来为您翻译这段巴利文：
54.所说的"慧解脱"阿罗汉果定的止观前分行道，已由导师从定的角度分别解说。因为可能会问"以此行道所证得的阿罗汉果定应当以多少来了知"，故说"此定应以五种方式了知"。那通过止观行道所证得的阿罗汉果定，应当以五种智见来了知。
因为可能会问"如何现起五种智见"，故说"此定"等。此阿罗汉果定在每次入定时因为具有果定之乐而成为现在乐，如此观察时，这位阿罗汉的智见于自身现起。此阿罗汉果定因为是未来将要入定的阿罗汉果定的亲依止缘，所以成为未来乐报，如此观察时......现起。此阿罗汉果定因为远离烦恼敌故为圣，因为没有欲味、轮回味、世间味故为无味，如此观察时......现起。此阿罗汉果定因为被正等觉者、辟支佛、声闻佛等非下劣人所修习，故为非下劣人所修习，如此观察时......现起。此阿罗汉果定因为支分寂静、烦恼热恼寂静故为寂静，因为即使整天入定也不会厌足故为胜妙，因为是已断烦恼的阿罗汉所证得故为得寂静，因为是由阿罗汉道定所称的专一性所证得故为证得专一性，因为是以有行有功用而证得，而不是通过镇伏障碍法如五盖等而证得，也不是通过遮止其他烦恼而证得，而是以阿罗汉道果的方式运作故为非有行镇伏遮止而得，如此观察时，这位阿罗汉的智见于自身现起。应当以这五种智见来审察了知此阿罗汉果定。
因为可能会问"在现在乐等诸定中，止有多少，观有多少"，故说"其中凡是现在乐的定"等。这里所说的止与观是指阿罗汉果的止观，而不是前分止观。导师说阿罗汉果定应以五种方式了知，因为可能会问"在其前分行道中所说的定应当以多少来了知"，故说"此定应以五种方式了知"。在前分行道中所说的色界第四禅定，应当以五种方式来了知。因为可能会问"以何种方式"，故说"遍满喜"等。第一、第二禅中的慧是喜遍满。第一、第二、第三禅中的慧是乐遍满。第四禅中他心智慧是心遍满。天眼智慧是光明遍满。观察禅定时生起的慧是观察相。应当以这五种慧的方式来审察了知。因为可能会问"在这五种方式中，止有多少，观有多少"，故说"其中凡是喜遍满"等。

55. Sampayogavasena samādhi ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ ārammaṇavasena vibhatto’’ti pucchitabbattā ‘‘dasa kasiṇāyatanānī’’tiādi vuttaṃ. Imehi dasahi ārammaṇehi kasiṇehipi samādhi vicinitvā veditabboti. ‘‘Tesu dasasu kittako samatho, kittakā vipassanā’’ti pucchitabbattā ‘‘tattha yañcā’’tiādi vuttaṃ. Kasiṇanti ca kasiṇamaṇḍalampi parikammampi paṭibhāganimittampi tasmiṃ paṭibhāganimitte uppannajjhānampi vuccati, idha pana sasampayuttajjhānameva adhippetaṃ.

‘‘Kiṃ pana vuttappakāro samādhiyeva samathavipassanāya yojetabbo, udāhu aññopi yojetabbo’’ti vattabbattā satipaṭṭhānādipubbabhāgapaṭipadābhedena anekabhedabhinno niravaseso ariyamaggopi vicayitvā yojetabboti dassetuṃ ‘‘evaṃ sabbo’’tiādi vuttaṃ. Tattha evanti mayā vuttanayena vuttanayānusārena sabbo niravaseso satipaṭṭhānādipubbabhāgapaṭipadābhedena anekabhedabhinno ariyo maggo yojetabbo. Kathaṃ? Yena yena anabhijjhādiākārena paccuppannasukhatādiākārena samādhi mayā vutto, tena tena anabhijjhādiākārena paccuppannasukhatādiākārena yo yo ariyamaggo samathena yojetuṃ sambhavati, so so ariyamaggo samathena vicayitvā yojayitabbo. Yo yo ariyamaggo vipassanāya yojetuṃ sambhavati, so so ariyamaggo vipassanāya yojayitvā yojayitabboti attho gahetabbo.

‘‘Yehi samathādhiṭṭhānehi vipassanādhammehi yojayitabbo, te samathādhiṭṭhānā vipassanādhammā katamehi dhammehi saṅgahitā’’ti pucchitabbattā ‘‘te tīhi dhammehi saṅgahitā aniccatāya dukkhatāya anattatāyā’’ti vuttaṃ, te samathādhiṭṭhānā vipassanādhammā ‘‘aniccatāya paññāya dukkhatāya paññāya anattatāya paññāyā’’ti tīhi anupassanādhammehi saṅgahitā gaṇhitāti attho. Aniccatādinā sahacaraṇato anupassanāpaññāpi ‘‘aniccatā dukkhatā anattatā’’ti vuccati.

‘‘Yo yogī puggalo samathādhiṭṭhānaṃ vipassanaṃ bhāvayamāno hoti, so yogī puggalo kiṃ bhāvayatī’’ti pucchitabbattā ‘‘so samathavipassanaṃ bhāvayamāno’’tiādi vuttaṃ.

Samathavipassanādīni bhāvayamāno puggalo rāgacarito dosacarito mohacaritoti tividho, ‘‘tattha katamo puggalo katamena katamena vimokkhamukhena niyyāti, katamāyaṃ katamāyaṃ sikkhanto, katamaṃ katamaṃ pajahanto, katamaṃ katamaṃ anupagacchanto, katamaṃ katamaṃ parijānanto, katamaṃ katamaṃ pavāhento, katamaṃ katamaṃ niddhunanto, katamaṃ katamaṃ vamento, katamaṃ katamaṃ nibbāpento, katamaṃ katamaṃ uppāṭento, katamaṃ katamaṃ vijaṭento niyyātī’’ti pucchitabbattā ‘‘rāgacarito puggalo’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘idāni yesaṃ puggalānaṃ yattha sikkhantānaṃ visesato niyyānamukhāni, yesañca kilesānaṃ paṭipakkhabhūtāni tīṇi vimokkhamukhāni, tehi saddhiṃ tāni dassetuṃ ‘rāgacarito’tiādi vutta’’nti vuttaṃ. Tassatthopi aṭṭhakathāyaṃ (netti. aṭṭha. 55) vuttoyeva.


我来为您翻译这段巴利文：
55.导师已从相应的角度分别解说定，我们也已了知，因为可能会问"如何从所缘的角度分别"，故说"十遍处"等。应当以这十种遍处所缘来审察了知定。因为可能会问"在这十种中，止有多少，观有多少"，故说"其中凡是"等。遍处一词可以指遍处圆盘、预备修习、似相、以及在似相中所生起的禅那，但这里特指具有相应的禅那。
因为可能会问"是否只有上述的定才应当与止观相应，还是其他的也应当相应"，为了显示应当审察并使念处等前分行道差别的一切圣道无余地相应，故说"如是一切"等。其中"如是"即是按照我所说的方法，依所说的方式，应当使一切无余的、以念处等前分行道差别而有多种差别的圣道相应。如何相应？我所说的定具有离贪等行相、现在乐等行相，以这些离贪等行相、现在乐等行相，凡是能与止相应的圣道，都应当审察后使之与止相应。凡是能与观相应的圣道，都应当审察后使之与观相应，应当如此理解其义。
因为可能会问"应当以哪些止的立足处和观法相应，这些止的立足处和观法包含在哪些法中"，故说"它们包含在三法中，即无常性、苦性、无我性"。这些止的立足处和观法为"无常性之慧、苦性之慧、无我性之慧"这三种随观法所包含所摄，这是其义。因为与无常等相随行，所以随观慧也称为"无常性、苦性、无我性"。
因为可能会问"修习止为立足处的观的瑜伽行者在修习什么"，故说"他在修习止观"等。
修习止观等的人有贪行者、瞋行者、痴行者三种，因为可能会问"其中何种人以何种解脱门出离，修学何种，断何种，不趋向何种，遍知何种，推离何种，抖落何种，呕吐何种，息灭何种，拔除何种，解开何种而出离"，故说"贪行者"等。在注释书中说："现在为了显示对于那些人在修学时特别作为出离之门，以及对于那些烦恼作为对治的三种解脱门，故说'贪行者'等。"其义在注释书中已说。


‘‘Kasmā tīṇi vimokkhamukhāni bhāvayanto tayo khandhe bhāvayatī’’ti vattabbattā ‘‘tattha suññatavimokkhamukha’’ntiādi vuttaṃ. Tatthāti tesu tīsu vimokkhamukhesu. Suññatavimokkhamukhaṃ paññākkhandho anattānupassanāya paññāpadhānattā. Animittavimokkhamukhaṃ samādhikkhandho aniccānupassanāya samādhipadhānattā. Appaṇihitavimokkhamukhaṃ sīlakkhandho dukkhānupassanāya sīlapadhānattā. Iti tīhi vimokkhamukhehi tiṇṇaṃ khandhānaṃ saṅgahitattā tīṇi vimokkhamukhāni bhāvayanto so yogī puggalo tayo khandhe bhāvayatiyevāti paññāpadhānādibhāvo aṭṭhakathāyaṃ (netti. aṭṭha. 55) vutto. Tayo khandhe bhāvayanto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayati. ‘‘Kasmā bhāvayatī’’ti vattabbattā kāraṇaṃ dassetuṃ ‘‘tattha yā’’tiādi vuttaṃ.

Tiṇṇaṃ khandhānaṃ ariyaaṭṭhaṅgikamaggabhāvo vibhatto, amhehi ca jānito, ‘‘kathaṃ samathavipassanābhāvo jānitabbo’’ti vattabbattā tiṇṇaṃ khandhānaṃ samathavipassanābhāvaṃ dassetuṃ ‘‘tattha sīlakkhandho cā’’tiādi vuttaṃ. ‘‘Yo yogī puggalo samathavipassanaṃ bhāveti, tassa yogino puggalassa bhavaṅgāni katamaṃ bhāvanaṃ gacchantī’’ti pucchitabbattā ‘‘yo samathavipassanaṃ bhāveti, tassā’’tiādi vuttaṃ. Kāyo ca cittañca dve bhavaṅgāni upapattibhavassa aṅgāni bhāvanaṃ vaḍḍhanaṃ gacchanti. Sīlañca samādhi ca dve padāni dve pādā bhavanirodhagāminī paṭipadā bhāvanaṃ vaḍḍhanaṃ gacchanti.

‘‘Kathaṃ gacchantī’’ti vattabbattā ‘‘so hoti bhikkhū’’tiādi vuttaṃ. Bhāvitakāyoti bhāvito kāyo kāyaābhisamācāriko, kāyasaṃvaro vā yena bhikkhunāti bhāvitakāyo. Sesesupi esa nayo. Kāye kāyaābhisamācārike, kāyasaṃvare vā bhāviyamāne sati sammākammanto, sammāvāyāmo ca dve dhammā bhāvanaṃ gacchanti kāyasamācārasīlattā. Sīle vācāsaṃvaraājīvasaṃvaravasena pavatte sīle bhāviyamāne sati sammāvācā ca sammāājīvo ca dve dhammā bhāvanaṃ gacchanti vācādisaṃvarasīlattā. Citte cittasaṃvaravasena pavatte citte bhāviyamāne sati sammāsati ca sammāsamādhi ca dve dhammā bhāvanaṃ gacchanti cittasaṃvarasīlattā. Paññāya bhāviyamānāya sati sammādiṭṭhi ca sammāsaṅkappo ca dve dhammā bhāvanaṃ gacchanti samānattā, upakārakattā ca. Sammāsaṅkappena hi punappunaṃ saṅkappantassa paññā vaḍḍhatīti.

‘‘Sammākammanto ca sammāvāyāmo ca dve dhammā kāyavaseneva vibhattā vicetabbā kiṃ, udāhu cittavasena vibhattā vicetabbā ki’’nti pucchitabbattā ‘‘tattha yo ca sammākammanto’’tiādi vuttaṃ. Kāyasucaritacetanābhūto yo ca sammākammanto, taṃsahito yo ca sammāvāyāmo siyā kāyiko, viratibhūto yo ca sammākammanto, taṃsahito yo ca sammāvāyāmo siyā cetasiko, tattha tesu kāyikacetasikabhūtesu sammākammantasammāvāyāmesu yo sammākammantasammāvāyāmo kāyasaṅgaho, so sammākammantasammāvāyāmo kāye kāyaābhisamācārike, kāyasaṃvare vā bhāvite sati bhāvanaṃ gacchati. Yo sammākammantasammāvāyāmo cittasaṅgaho, so sammākammantasammāvāyāmo citte cittasaṃvare bhāvite sati bhāvanaṃ gacchatīti yojanā.


我来为您翻译这段巴利文：
因为可能会问"为什么修习三解脱门就是修习三蕴"，故说"其中空解脱门"等。其中，在这三种解脱门中，空解脱门是慧蕴，因为无我随观以慧为主。无相解脱门是定蕴，因为无常随观以定为主。无愿解脱门是戒蕴，因为苦随观以戒为主。如此，因为三解脱门包含三蕴，所以修习三解脱门的瑜伽行者就是在修习三蕴。以慧为主等的意义在注释书中已说。修习三蕴就是修习八圣道。因为可能会问"为什么要修习"，为了显示原因，故说"其中凡是"等。
三蕴就是八圣道的关系已经分别，我们也已了知，因为可能会问"如何了知止观的性质"，为了显示三蕴的止观性质，故说"其中戒蕴"等。因为可能会问"修习止观的瑜伽行者的有支趣向何种修习"，故说"凡是修习止观者"等。身和心这两个有支，即是生有的支分，趣向增长。戒和定这两个足处，即是趣向灭有的道路，趣向增长。
因为可能会问"如何趣向"，故说"他是比丘"等。已修习身者，即是已修习身的威仪，或已由比丘修习身律仪。其余项目也是同样的方法。当修习身的威仪或身律仪时，正业和正精进这两法趣向增长，因为是身行的戒。当修习语律仪和命律仪的戒时，正语和正命这两法趣向增长，因为是语等律仪的戒。当修习心律仪的心时，正念和正定这两法趣向增长，因为是心律仪的戒。当修习慧时，正见和正思维这两法趣向增长，因为性质相同且有助益。因为以正思维反复思维使慧增长。
因为可能会问"正业和正精进这两法，是应当从身的角度分别审察，还是从心的角度分别审察"，故说"其中凡是正业"等。善身行思所成的正业，与之相应的正精进可能是身的，离恶所成的正业，与之相应的正精进可能是心的。其中，在这些属于身和心的正业正精进中，凡是包含在身中的正业正精进，在修习身的威仪或身律仪时趣向增长。凡是包含在心中的正业正精进，在修习心律仪时趣向增长，这是其关联。


‘‘Samathavipassanaṃ bhāvayanto so yogī puggalo kittakaṃ adhigamaṃ gacchatī’’ti vicayitabbattā ‘‘so samathavipassanaṃ bhāvayanto’’tiādi vuttaṃ. Pañcavidhaṃ ariyamaggādhigamaṃ dassetuṃ ‘‘khippādhigamo cā’’tiādi vuttaṃ. Tassattho aṭṭhakathāyaṃ (netti. aṭṭha. 55) vibhatto. ‘‘Kena katamo adhigamo hotī’’ti pucchitabbattā ‘‘tattha samathenā’’tiādi vuttaṃ.

56. ‘‘Arakkhitena cittenā’’tiādisuttattho veneyyānaṃ arahattaphalavimuttimukhena ācariyena vicayito vibhatto, amhehi ca ñāto, ‘‘desakassa dasabalasamannāgatassa dasa balāni kathaṃ vicayitabbānī’’ti pucchitabbattā ‘‘tattha yo desayati, so dasabalasamannāgato’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana –

‘‘Iti mahāthero ‘tasmā rakkhitacittassā’ti gāthāya vasena arahattaphalavimuttimukhena vicayahārasampātaṃ niddisanto, desanākusalatāya anekehi suttappadesehi tassā pubbabhāgapaṭipadāya bhāvanāvisesānaṃ bhāvanānisaṃsānañca vibhajanavasena nānappakārato vicayahāraṃ dassetvā, idāni dasannaṃ tathāgatabalānampi vasena taṃ dassetuṃ ‘tattha yo desayatī’tiādimāhā’’ti –

Vuttaṃ. Tattha tatthāti tesu samathavipassanaṃ bhāvayantesu sāsitabbasāsakesu. Dasabalasamannāgato yo desako satthā ‘‘arakkhitena cittenā’’tiādidhammaṃ deseti, ovādena sāvake na visaṃvādayati, tassa desakassa satthuno dasa balāni vicayitabbānīti yojanā.

‘‘Kinti desetī’’ti pucchitabbattā ‘‘so tividha’’ntiādi vuttaṃ. Tesu dasasu tathāgatabalesu ṭhānāṭṭhānañāṇaṃ paṭhamaṃ tathāgatabalaṃ nāma, ‘‘taṃ balaṃ kathaṃ vicayitabba’’nti pucchitabbattā ‘‘so tathā ovadito’’tiādi vuttaṃ. Attho aṭṭhakathāyaṃ (netti. aṭṭha. 56) vutto, pāḷivasenapi pākaṭo. ‘‘Etaṃ ṭhānaṃ na vijjatī’’ti jānanaṃ aṭṭhānañāṇaṃ nāma, ‘‘etaṃ ṭhānaṃ vijjatī’’ti jānanaṃ ṭhānañāṇaṃ nāmāti ṭhānāṭṭhānānaṃ jānanañāṇaṃ paṭhamaṃ tathāgatabalaṃ vicayitabbanti adhippāyo veditabbo. (1)

57. Ṭhānāṭṭhānañāṇaṃ paṭhamaṃ tathāgatabalaṃ ācariyena vicayitaṃ vibhattaṃ amhehi ca ñātaṃ, ‘‘kathaṃ sabbatthagāminipaṭipadāñāṇaṃ dutiyatathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti ṭhānāṭṭhānatā’’ti vuttaṃ. ‘‘Ayaṃ paṭipadā imasmiṃ bhave gāminī, ayaṃ paṭipadā imasmiṃ bhave gāminī’’ti sabbattha gāminiyā paṭipadāya jānanañāṇaṃ sabbatthagāminipaṭipadāñāṇaṃ nāmāti sabbatthagāminipaṭipadāñāṇaṃ dutiyaṃ tathāgatabalaṃ vicayitabbanti adhippāyo. (2)

59. Sabbatthagāminipaṭipadāñāṇaṃ dutiyaṃ tathāgatabalaṃ ācariyena vicayitaṃ, amhehi ca ñātaṃ, ‘‘kathaṃ anekadhātunānādhātuñāṇaṃ tatiyaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti sabbatthagāminī paṭipadā’’tiādi vuttaṃ. ‘‘Ayaṃ dhātu ca ayaṃ dhātu ca anekadhātu nāma, ayaṃ dhātu ca ayaṃ dhātu ca nānādhātu nāmā’’ti anekadhātunānādhātūnaṃ jānanañāṇaṃ anekadhātunānādhātuñāṇaṃ nāmāti anekadhātunānādhātuñāṇaṃ tatiyaṃ tathāgatabalaṃ vicayitabbanti. (3)



我来为您翻译这段巴利文：
因为应当审察"修习止观的瑜伽行者获得多少证悟"，故说"他修习止观"等。为了显示五种圣道的证悟，故说"速证等"。其义在注释书中已分别。因为可能会问"以何得何种证悟"，故说"其中以止"等。
56.导师已从阿罗汉果解脱门的角度为所化众生审察分别"不护心"等经文的含义，我们也已了知。因为可能会问"具足十力的说法者的十力应当如何审察"，故说"其中凡是说法者，他具足十力"等。在注释书中说：
"如此大长老依据'因此护心者'偈颂，从阿罗汉果解脱门的角度指出审察方法的运用，以说法善巧通过许多经文段落，从分别其前分行道的修习殊胜和修习功德的角度，以种种方式显示审察方法后，现在为了依十如来力显示它，故说'其中凡是说法者'等。"
其中"其中"指在这些应当教导的修习止观者中。具足十力的说法者大师宣说"不护心"等法，以教诫不欺诳弟子，应当审察这位说法大师的十力，这是其关联。
因为可能会问"如何说法"，故说"他三种"等。在这十种如来力中，是处非处智是第一如来力，因为可能会问"此力应当如何审察"，故说"如是受教导"等。其义在注释书中已说，依经文也很明显。知道"此非处不存在"称为非处智，知道"此处存在"称为是处智，应当理解其意趣是：应当审察知道是处非处的智慧为第一如来力。(1)
57.导师已审察分别是处非处智第一如来力，我们也已了知。因为可能会问"如何审察一切趣行智第二如来力"，故说"如是是处非处"。知道"此行导向此有，此行导向此有"等一切趣向的行道的智慧称为一切趣行智，应当理解其意趣是：应当审察一切趣行智为第二如来力。(2)
59.导师已审察一切趣行智第二如来力，我们也已了知。因为可能会问"如何审察种种界智第三如来力"，故说"如是一切趣行"等。知道"此界与此界为多界，此界与此界为异界"的智慧称为种种界智，应当审察种种界智为第三如来力。(3)

60. Anekadhātunānādhātuñāṇaṃ tatiyaṃ tathāgatabalaṃ ācariyena vicayitaṃ vibhattaṃ, amhehi ca ñātaṃ, ‘‘kathaṃ sattānaṃ nānādhimuttikatāñāṇaṃ catutthaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti anekadhātunānādhātukassa lokassā’’tiādi vuttaṃ. ‘‘Ime sattā evaṃ adhimuttā, ime sattā evaṃ adhimuttā’’ti sattānaṃ adhimuccanānaṃ jānanañāṇaṃ sattānaṃ nānādhimuttikatāñāṇaṃ nāmāti sattānaṃ nānādhimuttikatāñāṇaṃ catutthaṃ tathāgatabalaṃ vicayitabbanti. (4)

Sattānaṃ nānādhimuttikatāñāṇaṃ catutthaṃ tathāgatabalaṃ ācariyena vibhattaṃ, amhehi ca ñātaṃ, ‘‘kathaṃ vipākavemattatāñāṇaṃ pañcamaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti te yathādhimuttā cā’’tiādi vuttaṃ. ‘‘Evaṃ adhimuttānaṃ sattānaṃ idaṃ kammaṃ kaṇhaṃ, imassa kaṇhakammassa ayaṃ vipāko. Idaṃ kammaṃ sukkaṃ, imassa sukkakammassa ayaṃ vipāko’’ti evamādīhi vipākānaṃ nānattajānanañāṇaṃ vipākavemattatāñāṇaṃ nāmāti vipākavemattatāñāṇaṃ pañcamaṃ tathāgatabalaṃ vicayitabbanti.

62. Vipākavemattatāñāṇaṃ pañcamaṃ tathāgatabalaṃ ācariyena vicayitaṃ, amhehi ca ñātaṃ, ‘‘kathaṃ jhānānaṃ saṃkilesavodānavuṭṭhānañāṇaṃ chaṭṭhaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti tathā samādinnāna’’ntiādi vuttaṃ. ‘‘Evaṃ samādinnānaṃ kammānaṃ jhānānaṃ vimokkhānaṃ samādhīnaṃ samāpattīnaṃ ayaṃ saṃkileso, idaṃ vodānaṃ, idaṃ vuṭṭhānaṃ, evaṃ saṃkilissati, evaṃ vodāyati, evaṃ vuṭṭhahatī’’ti jhānānaṃ saṃkilesavodānavuṭṭhānānaṃ anāvaraṇañāṇaṃ jhānānaṃ saṃkilesavodānavuṭṭhānañāṇaṃ nāmāti jhānānaṃ saṃkilesavodānavuṭṭhānañāṇaṃ chaṭṭhaṃ tathāgatabalaṃ vicayitabbanti. (5)

63. Jhānānaṃ saṃkilesañāṇaṃ chaṭṭhaṃ tathāgatabalaṃ ācariyena vicayitaṃ, ‘‘kathaṃ indriyaparopariyattavemattatāñāṇaṃ sattamaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti tasseva samādhissā’’tiādi vuttaṃ. ‘‘Evaṃ ādhipateyyaṭṭhena indriyāni, evaṃ akampiyaṭṭhena balānī’’ti jānanena saha ‘‘ayaṃ mudindriyo, ayaṃ majjhindriyo, ayaṃ tikkhindriyo’’ti parasattānaṃ parapuggalānaṃ indriyabalānaṃ amudumajjhādhimattatājānanañāṇaṃamudumajjhādhimattatājānanañāṇaṃ indriyaparopariyattavemattatāñāṇaṃ nāmāti indriyaparopariyattavemattatāñāṇaṃ sattamaṃ tathāgatabalaṃ vicayitabbanti. (6)



我来为您翻译这段巴利文：
60.导师已审察分别种种界智第三如来力，我们也已了知。因为可能会问"如何审察众生种种胜解智第四如来力"，故说"如是对于具有种种界异界的世间"等。知道"这些众生如是胜解，这些众生如是胜解"等众生胜解的智慧称为众生种种胜解智，应当审察众生种种胜解智为第四如来力。(4)
导师已分别众生种种胜解智第四如来力，我们也已了知。因为可能会问"如何审察异熟差别智第五如来力"，故说"如是他们如其胜解"等。"如是胜解的众生，此业为黑，此黑业有此异熟。此业为白，此白业有此异熟"等，如是知道诸异熟差别的智慧称为异熟差别智，应当审察异熟差别智为第五如来力。
62.导师已审察异熟差别智第五如来力，我们也已了知。因为可能会问"如何审察禅定杂染清净出离智第六如来力"，故说"如是于所受持"等。"如是受持诸业、诸禅、诸解脱、诸定、诸等至，此为杂染，此为清净，此为出离，如是杂染，如是清净，如是出离"，对于禅定的杂染清净出离的无障碍智慧称为禅定杂染清净出离智，应当审察禅定杂染清净出离智为第六如来力。(5)
63.导师已审察禅定杂染智第六如来力。因为可能会问"如何审察根上下差别智第七如来力"，故说"如是于此定"等。以"如是以增上义为根，如是以不动义为力"的知见，连同"此为钝根，此为中根，此为利根"等，知道他众生他补特伽罗诸根势力的钝中利性的智慧称为根上下差别智，应当审察根上下差别智为第七如来力。(6)

64. Indriyaparopariyattañāṇaṃ sattamaṃ tathāgatabalaṃ ācariyena vicayitaṃ, ‘‘kathaṃ pubbenivāsānussatiñāṇaṃ aṭṭhamaṃ tathāgatabalaṃ vicayitabbaṃ, kathaṃ dibbacakkhuñāṇaṃ navamaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti tattha yaṃ anekavihita’’ntiādi vuttaṃ. ‘‘Ekaṃ jāti’’ntiādinā jātivasena vā ‘‘evaṃnāmo’’tiādinā nāmagottavaṇṇāhārasukhadukkhapaṭisaṃvedanāya pariyantavasena vā sākārassa sauddesassa anekavihitapubbenivāsassa taṃtaṃbhavassa asesato jānanañāṇaṃ pubbenivāsānussatiñāṇaṃ nāmāti pubbenivāsānussatiñāṇaṃ aṭṭhamaṃ tathāgatabalaṃ vicayitabbanti. (7)

Cavamānaupapajjamānahīnapaṇītasuvaṇṇadubbaṇṇasugataduggatayathākammūpagānaṃ sattānaṃ asesato cutūpapātānaṃ jānanañāṇaṃ dibbacakkhuñāṇaṃ nāmāti dibbacakkhuñāṇaṃ navamaṃ tathāgatabalaṃ vicayitabbanti. (8-9)

Pubbenivāsādiaṭṭhamanavamaṃ tathāgatabalaṃ ācariyena vicayitaṃ vibhattaṃ, ‘‘kathaṃ sabbāsavakkhayañāṇaṃ dasamaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti tattha ya’’ntiādi vuttaṃ. Bodhimūle saṃkilesamāranihanaṃ ñāṇaṃ uppannaṃ, idaṃ kilesamāranihanaṃ ñāṇaṃ sabbāsavakkhayañāṇaṃ nāmāti sabbāsavakkhayañāṇaṃ dasamaṃ tathāgatabalaṃ vicayitabbanti ayaṃ saṅkhepattho. Vitthārato pana pāḷito ca aṭṭhakathāto ca yatipotānampi pākaṭo bhaveyyāti maññitvā na dassito.(10)

‘‘Ettakova vicayahārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto vicayo hārasampāto’’ti vuttaṃ. Ye ye suttappadesatthā vuttā, te te suttappadesatthā yena yena saṃvaṇṇanāvisesabhūtena vicayahārasampātena vicayitabbā, so so saṃvaṇṇanāvisesabhūto vicayahārasampāto niyutto yathārahaṃ nīharitvā yujjitabboti attho gahetabboti.

Iti vicayahārasampāte sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana…pe… gahetabboti.

3. Yuttihārasampātavibhāvanā



我来为您翻译这段巴利文：
64.导师已审察根上下智第七如来力。因为可能会问"如何审察宿住随念智第八如来力，如何审察天眼智第九如来力"，故说"如是其中凡是种种"等。以"一生"等方式依生，或以"如是名"等方式依名姓、色相、饮食、苦乐受等的边际，完全了知具相、具说明的种种宿住中的各个有的智慧称为宿住随念智，应当审察宿住随念智为第八如来力。(7)
完全了知众生的死时、生时、低劣、高贵、美丽、丑陋、善趣、恶趣、随业而行的死生的智慧称为天眼智，应当审察天眼智为第九如来力。(8-9)
导师已审察分别宿住等第八第九如来力。因为可能会问"如何审察一切漏尽智第十如来力"，故说"如是其中凡是"等。在菩提树下生起降伏杂染魔的智慧，这降伏烦恼魔的智慧称为一切漏尽智，应当审察一切漏尽智为第十如来力，这是其略义。至于详细的意义，认为从经文和注释中对于修行者也很明显，所以不显示。(10)
因为可能会说"仅此审察方法的运用是否完整"，故说"已运用审察方法"。凡是已说的经文段落的义理，应当以作为特殊解释的审察方法来审察，应当理解其义

65. Yena yena vicayahārasampātena suttappadesatthā ācariyena vicayitabbā, amhehi ca ñātā, so vicayahārasampāto paripuṇṇo, ‘‘katamo yuttihārasampāto’’ti pucchitabbattā ‘‘tattha katamo yuttihārasampāto’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘evaṃ nānānayehi vicayahārasampātaṃ vitthāretvā idāni yuttihārasampātādīni dassetuṃ ‘tattha katamo yuttihārasampāto’tiādi āraddha’’nti (netti. aṭṭha. 65) vuttaṃ. Tatthāti tesu desanāhārasampātādīsu soḷasasu hārasampātesu katamo saṃvaṇṇanāviseso yuttihārasampāto nāmāti pucchati, pucchitvā yasmiṃ suttappadese vuttānaṃ atthānaṃ yuttibhāvo vicāretabbo, taṃ suttappadesaṃ nīharituṃ –

‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro;

Sammādiṭṭhipurekkhāro, ñatvāna udayabbayaṃ;

Thinamiddhābhibhū bhikkhu, sabbā duggatiyo jahe’’ti. (udā. 32; netti. 31, 78) –

Vuttaṃ. Tassaṃ gāthāyaṃ tasmā arakkhitacittassa māravasānugatattā satisaṃvaraindriyasaṃvarādivasena bhikkhu rakkhitacitto assa bhaveyya, tasmā kāmavitakkādimicchāsaṅkappagocarassa māravasānugatattā nekkhammasaṅkappādivasena bhikkhu sammāsaṅkappagocaro assa bhaveyya, tasmā micchādiṭṭhihatacittassa māravasānugatattā yonisomanasikārena bhikkhu udayabbayaṃ ñatvāna sammādiṭṭhipurekkhāro assa bhaveyya, tasmā thinamiddhena hatacittassa māravasānugatattā vīriyavasena bhikkhu thinamiddhābhibhū assa bhaveyya, tādiso bhikkhu sabbā duggatiyo jahe jahissatīti attho veditabbo.

‘‘Tassaṃ gāthāyaṃ kathaṃ yuttibhāvo vicāretabbo’’ti vattabbattā ‘‘tasmā rakkhitacittassā’’tiādi vuttaṃ. Rakkhitacittassa sammāsaṅkappagocaro bhavissatīti attho yujjati eva, no na yujjati. Micchāsaṅkappānampi jahitattā sammādiṭṭhipurekkhāro hutvā viharanto udayabbayaṃ paṭivijjhissatīti attho yujjati sammādiṭṭhipurekkhārassa udayabbayānupassanāsambhavato. Udayabbayaṃ paṭivijjhanto sabbā duggatiyo jahissatīti attho yujjati udayabbayānupassanānukkamena ariyamaggasambhavato. Sabbā duggatiyo jahanto sabbāni duggativinipātabhayāni samatikkamissatīti attho yujjati sabbesaṃ duggativinipātabhayānaṃ anuppajjanato.

‘‘Ettakova yuttihārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto yuttihārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena yuttihārasampātena suttappadesatthānaṃ yuttibhāvo vicāretabbo , so so saṃvaṇṇanāvisesabhūto yuttihārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabboti.

Iti yuttihārasampāte sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana…pe… gahetabboti.

4. Padaṭṭhānahārasampātavibhāvanā



因为可能会问"如何趣向"，故说"他是比丘"等。已修习身者，即已修习身的威仪行为,或者是已修习身律仪的比丘。其他也是同样的道理。当身的威仪行为或身律仪被修习时,正业和正精进这两法趣向增长,因为是身行为戒。当以语律仪和命律仪运作的戒被修习时,正语和正命这两法趣向增长,因为是语等律仪戒。当以心律仪运作的心被修习时,正念和正定这两法趣向增长,因为是心律仪戒。当慧被修习时,正见和正思惟这两法趣向增长,因为性质相同,且能互相资助。因为通过正思惟反复思惟,慧得以增长。
因为可能会问"正业和正精进这两法是仅从身的角度来分别审察,还是从心的角度来分别审察",故说"其中凡是正业"等。作为身善行思的正业,以及与之相应的正精进可能是身的;作为离的正业,以及与之相应的正精进可能是心的。其中,在这些作为身和心的正业正精进中,凡是属于身的正业正精进,当身的威仪行为或身律仪被修习时,就趣向增长。凡是属于心的正业正精进,当心律仪被修习时,就趣向增长。应当如此理解。

-----------------------
 这是一段巴利语复注，我尝试翻译如下：

"论师应当通过各种探究方法来分析经文的含义，我们也已经了解了这些，探究方法的运用已经完整了，因为需要问'什么是理趣方法的运用'，所以说'其中什么是理趣方法的运用'等。

在义注中说：'这样通过各种方法详述了探究方法的运用后，现在为了显示理趣方法等的运用，开始说"其中什么是理趣方法的运用"等'。

'其中'指在这十六种方法运用中，问什么是称为理趣方法运用的特殊注释。在问完后，为了引出需要考察其合理性的经文段落，引用了：

'因此具护心者，正思惟为境，
以正见为先，知生灭（之理），
比丘克服昏沉睡眠，当断一切恶趣。'

在这首偈颂中，应知其义为：因为不护心者落入魔力，所以比丘应当以念护、根护等方式成为护心者；因为以欲寻等邪思惟为境者落入魔力，所以比丘应当以出离思惟等方式成为正思惟为境者；因为为邪见所害者落入魔力，所以比丘应当以如理作意了知生灭而以正见为先；因为为昏沉睡眠所害者落入魔力，所以比丘应当以精进方式克服昏沉睡眠；这样的比丘将断除一切恶趣。

因为需要说明'如何考察这首偈颂的合理性'，所以说'因此具护心者'等。护心者将以正思惟为境，这个意思是合理的，不是不合理的。因为已断除邪思惟，住于以正见为先者将通达生灭，这个意思是合理的，因为以正见为先者能够生起生灭观。通达生灭者将断除一切恶趣，这个意思是合理的，因为依照生灭观的次第能够生起圣道。断除一切恶趣者将超越一切恶趣堕落的怖畏，这个意思是合理的，因为一切恶趣堕落的怖畏都不会生起。

因为需要说'理趣方法的运用仅此而已完整了'，所以说'已确定了理趣方法的运用'。应理解其义为：通过作为特殊注释的理趣方法来考察经文段落意义的合理性，这种作为特殊注释的理趣方法的运用已经适当地确定和运用了。

如是理趣方法运用的
解释随能力而作已竟。

智者们当...等...领受。

4. 立足点方法运用的解释"

66. Yena yena yuttihārasampātena suttappadesatthānaṃ yuttibhāvo ācariyena vibhāvito, amhehi ca ñāto, so yuttihārasampāto paripuṇṇo, ‘‘katamo padaṭṭhānahārasampāto’’ti pucchitabbattā ‘‘tattha katamo padaṭṭhāno hārasampāto’’ti pucchati.

Pucchitvā yasmiṃ suttappadese vuttāni padaṭṭhānāni nīharitāni, taṃ suttappadesaṃ nīharituṃ ‘‘tasmā rakkhitacittassa, sammāsaṅkappagocaroti gāthā’’ti vuttā. Gāthāttho vuttova. ‘‘Katame gāthātthā katamesaṃ dhammānaṃ padaṭṭhānānī’’ti pucchitabbattā ‘‘tasmā rakkhitacittassā’’tiādi vuttaṃ. ‘‘Tasmā rakkhitacittassā’’ti suttappadesassa atthabhūtā indriyesu guttadvāratā tiṇṇaṃ sucaritānaṃ padaṭṭhānaṃ nāma sucaritapāripūriyā āsannakāraṇattā. ‘‘Sammāsaṅkappagocaro’’ti suttappadesassa atthabhūtā nekkhammasaṅkappādayo sammāsaṅkappā samathassa padaṭṭhānaṃ nāma kāmacchandaādinīvaraṇavikkhambhanassa āsannakāraṇattā. ‘‘Sammādiṭṭhipurekkhāro’’ti suttappadesassa atthabhūtā kammassakatāsammādiṭṭhi ca sappaccayanāmarūpadassanasammādiṭṭhi ca vipassanāya padaṭṭhānaṃ nāma aniccānupassanādīnaṃ visesakāraṇattā. ‘‘Ñatvāna udayabbaya’’nti suttappadesassa atthabhūtā udayabbayānupassanāpaññā dassanabhūmiyā padaṭṭhānaṃ nāma paṭhamamaggādhigamassa āsannakāraṇattā. ‘‘Thinamiddhābhibhū bhikkhū’’ti suttappadesassa atthabhūtaṃ thinamiddhābhibhavanaṃ vīriyassa padaṭṭhānaṃ nāma āsannakāraṇattā. ‘‘Sabbā duggatiyo jahe’’ti suttappadesassa atthabhūtā pahātabbajahanabhāvanāya ariyamaggabhāvanāya padaṭṭhānaṃ nāma pahātabbappahānena ariyamaggabhāvanāpāripūrisambhavato.

‘‘Ettakova padaṭṭhānahārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto padaṭṭhāno hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena padaṭṭhānahārasampātabhūtena suttappadesatthāni padaṭṭhānāni nīharitāni, so so saṃvaṇṇanāvisesabhūto padaṭṭhānahārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabboti.

Iti padaṭṭhānahārasampāte sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana…pe… gahetabboti.

5. Lakkhaṇahārasampātavibhāvanā



 这是一段巴利语复注，我尝试翻译如下：

"论师已通过各种理趣方法分析了**段落意义的合理性，我们也已了解了，理趣方法的运用已完整。因为需要问'什么是立足点方法的运用'，所以问'其中什么是立足点方法的运用'。

问完后，为了引出在**段落中阐明的立足点，引用了'因此具护心者，正思惟为境'等偈颂。偈颂的意义已经说过。因为需要问'什么是偈颂意义，什么是这些法的立足点'，所以说'因此具护心者'等。

'因此具护心者'段落的意义是：在诸根中守护门户，作为三种善行的立足点，因为是善行圆满的近因。

'正思惟为境'段落的意义是：出离思惟等正思惟，作为止观的立足点，因为是遣除欲贪等盖障的近因。

'以正见为先'段落的意义是：业报正见和具因缘名色见的正见，作为观的立足点，因为是无常随观等的特殊原因。

'知生灭'段落的意义是：生灭随观智，作为见地的立足点，因为是证得初道的近因。

'克服昏沉睡眠'段落的意义是：克服昏沉睡眠，作为精进的立足点，因为是近因。

'断除一切恶趣'段落的意义是：应断除的断除和圣道的修习，作为立足点，因为通过断除应断者能圆满圣道的修习。

因为需要说'立足点方法的运用仅此而已完整了'，所以说'已确定了立足点方法的运用'。应理解其义为：通过作为特殊注释的立足点方法运用，在**段落中引出立足点，这种作为特殊注释的立足点方法已经适当地确定和运用了。

如是立足点方法运用的
解释随能力而作已竟。

智者们当...等...领受。

5. 特相方法运用的解释"


67. Yena yena padaṭṭhānahārasampātena suttappadesatthāni padaṭṭhānāni ācariyena niddhāritāni, amhehi ca ñātāni, so padaṭṭhānahārasampāto paripuṇṇo, ‘‘katamo lakkhaṇahārasampāto’’ti pucchitabbattā ‘‘tattha katamo lakkhaṇo hārasampāto’’tiādi vuttaṃ. Tattha tesu desanāhārasampātādīsu soḷasasu hārasampātesu katamo saṃvaṇṇanāviseso lakkhaṇahārasampāto nāmāti pucchati.

‘‘Katamehi suttatthehi samānalakkhaṇā katame dhammā gahitā’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. ‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti suttappadesena vuttaṃ idaṃ rakkhaṇaṃ satindriyaṃ gahitaṃ, satindriye gahite saddhādipañcindriyāni gahitāni bhavanti indriyaṭṭhena samānalakkhaṇattā. ‘‘Sammādiṭṭhipurekkhāro’’ti suttappadesena vuttā sammādiṭṭhi gahitā, sammādiṭṭhiyā gahitāya ariyo aṭṭhaṅgiko maggo gahito bhavati. Taṃ kissa hetūti kāraṇaṃ pucchati. Pucchitvā kāraṇamāha ‘‘sammādiṭṭhito hī’’tiādinā. Sammādiṭṭhihetuto sammāsaṅkappo hi yasmā pabhavati, tasmā, sammāsaṅkappato sammāvācā hi yasmā pabhavati, tasmā, sammāvācāto sammākammanto hi yasmā pabhavati, tasmā, sammākammantato sammāājīvo hi yasmā pabhavati, tasmā, sammāājīvato sammāvāyāmo hi yasmā pabhavati, tasmā, sammāvāyāmato sammāsatihi yasmā pabhavati, tasmā, sammāsatito sammāsamādhi hi yasmā pabhavati, tasmā, sammāsamādhito sammāvimutti hi yasmā pabhavati, tasmā, sammāvimuttito sammāvimuttiñāṇadassanaṃ hi yasmā pabhavati, tasmā, ariyo aṭṭhaṅgiko maggo gahito bhavatīti.

‘‘Ettakova lakkhaṇahārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto lakkhaṇo hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena lakkhaṇahārasampātena suttappadesatthā samānalakkhaṇena gahitā bhavanti, so so saṃvaṇṇanāvisesabhūto lakkhaṇahārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahitoti.

Iti lakkhaṇahārasampāte sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana…pe… gahetabboti.

6. Catubyūhahārasampātavibhāvanā


我来为您直译这段巴利文：
67. 由于导师已经确定了根据各种立足关系串联法而得出的经文段落的立足处，我们也已经了解了这些，那么这立足关系串联法已经完整。因为需要询问"什么是特相关系串联法"，所以说了"其中什么是特相关系串联法"等。其中在那十六种从说法关系串联法等开始的串联法中，询问什么样的解释特质称为特相关系串联法。
因为需要询问"与哪些经文义理具有相同特相的是哪些法"，所以说了"因此"等。由"因此守护心者，正思维所行"这段经文所说的这个守护，已经摄取了念根，当摄取了念根，由于以根的意义具有相同特相，也就摄取了信等五根。由"以正见为前导"这段经文所说的正见已被摄取，当正见被摄取时，八支圣道就被摄取了。问"这是什么原因"来询问理由。询问后以"因为从正见"等来说明理由。因为正思维确实是从正见因而生起，所以；因为正语确实是从正思维而生起，所以；因为正业确实是从正语而生起，所以；因为正命确实是从正业而生起，所以；因为正精进确实是从正命而生起，所以；因为正念确实是从正精进而生起，所以；因为正定确实是从正念而生起，所以；因为正解脱确实是从正定而生起，所以；因为正解脱知见确实是从正解脱而生起，所以；八支圣道就被摄取了。
因为应当说"特相关系串联法仅此而完整"，所以说"特相关系串联法已被运用"。通过各种作为解释特质的特相关系串联法，经文段落的义理以相同特相被摄取，那些作为解释特质的特相关系串联法已被运用，应当适当地确定和运用，这就是所获得的意义。
如是在特相关系串联法中依据能力所作的
解释已经完成。
智者们则...等...应当领受。
6. 四展开关系串联法解释

68. Yena yena lakkhaṇahārasampātena suttappadesatthā samānalakkhaṇena gahitā, so lakkhaṇahārasampāto paripuṇṇo, ‘‘katamo catubyūhahārasampāto’’ti pucchitabbattā ‘‘tattha katamo catubyūho hārasampāto’’tiādi vuttaṃ. Tattha tesu desanāhārasampātādīsu soḷasasu hārasampātesu katamo saṃvaṇṇanāviseso catubyūhahārasampāto nāmāti pucchati.

‘‘Katamasmiṃ sutte katame nirutyādhippāyanidānapubbāparānusandhayo niddhāritā’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. ‘‘Tasmā rakkhitacittassā’’ti suttappadese ‘‘rakkhīyate rakkhita’’nti niruttiṃ ‘‘paripālīyatī’’ti iminā pariyāyena dasseti, itisaddassa ādyatthattā ‘‘cintetīti cittaṃ, attano santānaṃ cinotīti cittaṃ, paccayehi citanti cittaṃ, cittavicittaṭṭhena cittaṃ, cittakaraṇaṭṭhena cittaṃ, rakkhitaṃ cittaṃ yassāti rakkhitacitto. Sammā saṅkappetīti sammāsaṅkappo, gāvo caranti etthāti gocaro, gocaro viyāti gocaro, sammāsaṅkappo gocaro assāti sammāsaṅkappagocaro. Sammā passatīti sammādiṭṭhi, sammādiṭṭhi purekkhāro assāti sammādiṭṭhipurekkhāro. Jānātīti ñatvāna. Udayo ca vayo ca udayabbayaṃ. Thinañca middhañca thinamiddhaṃ, abhibhavatīti abhibhū, thinamiddhaṃ abhibhūti thinamiddhābhibhū. Bhikkhatīti bhikkhū’’ti niruttipi nīharitā. Tenāha – ‘‘iti-saddo ādyattho’’ti (netti. aṭṭha. 68). Esā vuttappakārā paññatti nirutti nāmāti nīharitā.

Idha suttappadese bhagavato ko adhippāyoti ce puccheyya, ye sappurisā sabbāhi duggatīhi parimuccitukāmā bhavissanti, te sappurisā dhammacārino rakkhitacittā bhavissantīti ayaṃ adhippāyo. Ettha ‘‘tasmā rakkhitacittassā’’tiādisuttappadese bhagavato adhippāyoti nīharitabbo.

‘‘Katamaṃ nidāna’’nti ce puccheyya, kokāliko sāriputtamoggallānesu theresu cittaṃ arakkhitvā padosayitvā mahāpadumaniraye yasmā upapanno, yasmā bhagavā ca satiārakkhena samannāgato sabbā duggatiyo jahati, tasmā ca sabbā duggatiyo jahitukāmo bhikkhu sappuriso rakkhitacitto assa bhaveyyāti nidānaṃ nīharitabbaṃ.

‘‘Katamo pubbāparasandhī’’ti ce puccheyya, suttamhi ‘‘satiyā cittaṃ rakkhitabba’’nti yaṃ vacanaṃ vuttaṃ, tena pubbavacanena ayaṃ ‘‘tasmā rakkhitacittassa…pe… sabbā duggatiyo jahe’’ti suttappadeso anusandhi saṃsandati sametīti pubbaparānusandhi niddhāritabboti.

‘‘Ettakova catubyūhahārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto catubyūho hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena catubyūhahārasampātena nirutyādhippāyanidānapubbāparānusandhi niddhāritabbo, so so saṃvaṇṇanāvisesabhūto catubyūhahārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabboti.

Iti catubyūhahārasampāte sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana…pe… gahetabboti.

7. Āvaṭṭahārasampātavibhāvanā



68. 通过各种特相关系串联法以相同特相摄取了经文段落的义理，那特相关系串联法已经完整。因为需要询问"什么是四展开关系串联法"，所以说了"其中什么是四展开关系串联法"等。其中在那十六种从说法关系串联法等开始的串联法中，询问什么样的解释特质称为四展开关系串联法。
因为需要询问"在哪一经中确定了哪些词源、意趣、因缘和前后相续"，所以说了"因此"等。在"因此守护心者"这段经文中，以"被守护为守护"这样的词源，用"被保护"这个同义词来显示。由于"iti"(如是)一词表示开始的意思，"思考为心，积集自相续为心，由诸缘积集为心，以心的种种为心，以造作心的意义为心，其心被守护者为守护心者。正确思维为正思维，牛在此处行走为行处，如同行处为行处，正思维是他的行处为正思维行处者。正确看见为正见，正见是他的前导为以正见为前导者。了知为已知。生起和灭尽为生灭。昏沉和睡眠为昏沉睡眠，克服为胜，克服昏沉睡眠为昏沉睡眠的克服者。乞食为比丘"，这样的词源也被引出。因此说"iti(如是)字表示开始义"。这些所说的概念称为词源，如是被引出。
若问在此经文段落中世尊有何意趣，那就是：凡是希望从一切恶趣解脱的善人们，那些善人们将成为法行者、守护心者，这就是意趣。在此"因此守护心者"等经文段落中，应当引出这是世尊的意趣。
若问"什么是因缘"，应当这样引出因缘：因为拘迦利迦(Kokālika)对舍利弗、目犍连长老们不守护心、生起嗔恨而投生大红莲地狱，又因为世尊具足念的防护而舍离一切恶趣，所以希望舍离一切恶趣的比丘善人应当成为守护心者。
若问"什么是前后相续"，应当这样确定前后相续：在经中所说"应以念守护心"这句话，以这前面的话，与这"因此守护心者...乃至...舍离一切恶趣"的经文段落相续、相应、相合。
因为应当说"四展开关系串联法仅此而完整"，所以说"四展开关系串联法已被运用"。通过各种作为解释特质的四展开关系串联法而应当确定词源、意趣、因缘和前后相续，那些作为解释特质的四展开关系串联法已被运用，应当适当地确定和运用，这就是所应获得的意义。
如是在四展开关系串联法中依据能力所作的
解释已经完成。
智者们则...等...应当领受。
7. 转起关系串联法解释

69. Yena yena catubyūhahārasampātena nirutyādhippāyanidānapubbāparānusandhayo vibhattā, so catubyūhahārasampāto paripuṇṇo, ‘‘katamo āvaṭṭahārasampāto’’ti pucchitabbattā ‘‘tattha katamo āvaṭṭo hārasampāto’’tiādi vuttaṃ. Tattha katamo saṃvaṇṇanāviseso āvaṭṭahārasampāto nāmāti pucchati.

‘‘Katame suttatthā kathaṃ āvaṭṭetabbā’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. Nekkhammasaṅkappasaṅkhātasammāsaṅkappabahulo kasiṇādivasena, avihiṃsāsaṅkappasaṅkhātasammāsaṅkappabahulo mettādivasena adhigatāya cittekaggatāya cittaṃ ṭhapento saṃkilesato rakkhitacitto nāma hoti, ‘‘tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti iminā rakkhitacitte vutte sati yā ekaggatā āvaṭṭetabbā, sā ayaṃ ekaggatā samatho. ‘‘Sammādiṭṭhipurekkhāro’’ti iminā sammādiṭṭhipurekkhāre vutte sati yā paññā āvaṭṭetabbā, sā ayaṃ paññā vipassanā. ‘‘Ñatvāna udayabbaya’’nti iminā udayabbayañāṇasamannāgate vutte sati yā dukkhaparijānanā āvaṭṭetabbā, sā ayaṃ dukkhaparijānanā dukkhapariññā. ‘‘Thinamiddhābhibhū bhikkhū’’ti iminā puggalādhiṭṭhānena yaṃ thinamiddhābhibhavanaṃ vuttaṃ, idaṃ thinamiddhābhibhavanaṃ samudayappahānaṃ. ‘‘Sammā duggatiyo jahe’’ti iminā yo sabbaduggatijahanasaṅkhāto anuppādo vutto, so ayaṃ anuppādo nirodho. Iti dukkhapariññāya pariññetabbaṃ dukkhasaccaṃ āvaṭṭetabbaṃ, samudayappahānena pahātabbaṃ samudayasaccaṃ āvaṭṭetabbaṃ, nirodhena nirodhasaccaṃ āvaṭṭetabbaṃ, samathavipassanāhi maggasaccaṃ āvaṭṭetabbanti imāni cattāri saccāni āvaṭṭetabbānīti.

‘‘Ettakova āvaṭṭo hārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto āvaṭṭo hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena āvaṭṭahārasampātena samathādayo āvaṭṭetabbā , so so saṃvaṇṇanāvisesabhūto āvaṭṭahārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabboti.

Iti āvaṭṭahārasampāte sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana…pe… gahetabboti.

8. Vibhattihārasampātavibhāvanā



以下是巴利文的完整直译：
通过任何一种四部阵列摄取的连结，解释了前后连续性的起源，那个四部阵列摄取是圆满的，因为被问及"什么是旋转摄取"，所以说"在此，什么是旋转摄取"等。在此询问什么样的描述特征是旋转摄取的名称。
"应该如何旋转经文的意义"被问及时，所以说"因此"等。以出离意图、被称为正确意图为主，以遍处等为依据；以不加害意图、被称为正确意图为主，以慈等为依据，获得心一境性，安置心，名为守护心。当说"对于守护心，正确意图的范围"时，应该旋转的这个一境性是奢摩他。当说"以正见为前导"时，应该旋转的这个智慧是毗钵舍那。当说"了知生灭"时，应该旋转的这个苦的了知是苦遍知。当说"比丘超越昏沉睡眠"时，以个人为依托所说的超越昏沉睡眠是烦恼的舍弃。当说"正确地舍弃一切恶趣"时，所说的不生起是灭。
如此，通过苦遍知应该旋转苦谛，通过烦恼舍弃应该旋转集谛，通过灭应该旋转灭谛，通过奢摩他和毗钵舍那应该旋转道谛，这四谛应该被旋转。
因为应该说"旋转摄取就是这么多"，所以说"旋转摄取是被联系的"。通过任何一种作为描述特征的旋转摄取，奢摩他等应该被旋转，那个作为描述特征的旋转摄取应该按照适当的方式被确定和联系，这个意义应该被把握。
如此，在旋转摄取中，根据力量的适当性所作的
阐释已完成。
学者们应该……把握。
语素摄取阐释

70. Yena yena āvaṭṭahārasampātena suttatthā āvaṭṭetabbā, so āvaṭṭahārasampāto paripuṇṇo, ‘‘katamo vibhattihārasampāto’’ti pucchitabbattā ‘‘tattha katamo vibhattihārasampāto’’tiādi vuttaṃ. Tattha katamo saṃvaṇṇanāviseso vibhattihārasampāto nāmāti pucchati.

‘‘Katame suttatthā kattha vibhattā’’ti pucchitabbattā ‘‘tasmā rakkhitacittassā’’tiādi vuttaṃ. Yā ‘‘tasmā…pe… gocaro’’ti gāthā vuttā, tissaṃ gāthāyaṃ vutto kusalapakkho dhammo kusalapakkhena dhammena satisaṃvaro dhammo niddisitabbo vibhajitabbo, akusalapakkhena dhammena niddisitabbo vibhajitabbo.

Kathaṃ? ‘‘Rakkhitacittassā’’ti padena vutto kusalapakkho satisaṃvaro dhammo ‘‘cakkhudvārasaṃvaro…pe… manodvārasaṃvaro’’ti chabbidhena kusalapakkhena dhammena niddisitabbo vibhajitabbo. ‘‘Sammāsaṅkappo’’ti padena vutto kusalapakkho sammāsaṅkappo dhammo ‘‘nekkhammasaṅkappo abyāpāda-saṅkappo avihiṃsāsaṅkappo’’ti tividhena kusalapakkhena dhammena vibhajitabbo. ‘‘Sammādiṭṭhipurekkhāro’’ti padena vuttā kusalapakkhā dhammajāti ‘‘dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminipaṭipadāya ñāṇaṃ, pubbante ñāṇaṃ, aparante ñāṇaṃ, pubbantāparante ñāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu ñāṇa’’nti (dha. sa. 1063) aṭṭhavidhena kusalapakkhena dhammena vibhajitabbā. ‘‘Ñatvāna udayabbaya’’nti padena vuttaṃ kusalapakkhaudayabbayañāṇaṃ dhammajātaṃ paññāsavidhena udayabbayañāṇena kusalapakkhena vibhajitabbaṃ. ‘‘Thinamiddhābhibhū’’ti padena vuttaṃ thinamiddhābhibhavanaṃ kusalapakkhaṃ dhammajātaṃ ‘‘sotāpattimaggābhibhavanaṃ sakadāgāmimaggābhibhavanaṃ anāgāmimaggābhibhavanaṃ arahattamaggābhibhavana’’nti catubbidhena kusalapakkhena vibhajitabbaṃ.

Satisaṃvaro kusalapakkho ‘‘lokiyo satisaṃvaro, lokuttaro satisaṃvaro’’ti dubbidhena vibhajitabboti. Lokiyo satisaṃvaro kāmāvacarovāti ekavidhena vibhajitabbo. Lokuttarā satisaṃvaro ‘‘dassanabhūmi, bhāvanābhūmī’’ti dubbidhena vibhajitabbo. Kāmāvacaro satisaṃvaro ‘‘kāyānupassanāsatisaṃvaro vedanānupassanāsatisaṃvaro cittānupassanāsatisaṃvaro dhammānupassanāsatisaṃvaro’’ti catubbidhena vibhajitabbo. Lokuttaro satisaṃvaropi tathā catubbidhena vibhajitabbo. Sammāsaṅkappasammādiṭṭhiyopi lokiyalokuttaravasena dubbidhādibhedena vibhajitabbā. Padaṭṭhānenapi padaṭṭhānahārasampāte vuttanayena vibhajitabbā.

Akusalapakkhena ‘‘arakkhitena cittenā’’ti padena vutto asaṃvaro ‘‘cakkhuasaṃvaro …pe… kāyaasaṃvaro, copanakāyaasaṃvaro, vācāasaṃvaro, manoasaṃvaro’’ti aṭṭhavidhena vibhajitabbo. ‘‘Micchādiṭṭhihatenā’’ti padena gahito micchāsaṅkappo ‘‘kāmavitakko byāpādavitakko vihiṃsāvitakko’’ti tividhena vibhajitabbo. ‘‘Micchādiṭṭhī’’ti padena vuttā micchādiṭṭhi ‘‘dukkhe aññāṇaṃ…pe…idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇa’’nti aṭṭhavidhena vibhajitabbā, dvāsaṭṭhidiṭṭhividhenapi vibhajitabbā. Thinamiddhaṃ pañcavidhena sasaṅkhārikavidhena vibhajitabbaṃ.


70. 通过任何一种旋转摄取，经义应该被旋转，那个旋转摄取是圆满的，因为被问及"什么是语素摄取"，所以说"在此，什么是语素摄取"等。在此询问什么样的描述特征是语素摄取的名称。
因为被问及"经义在何处被分别"，所以说"因此对于守护心"等。关于所说的"因此……范围"这首偈颂，在这首偈颂中所说的善法应该以善法、正念防护法来说明分别，也应该以不善法来说明分别。
如何分别？以"守护心"这个词所说的善法正念防护，应该以"眼门防护……乃至……意门防护"这六种善法来说明分别。以"正思惟"这个词所说的善法正思惟，应该以"出离思惟、无恚思惟、无害思惟"这三种善法来分别。以"以正见为前导"这个词所说的善法种类，应该以"苦智、苦集智、苦灭智、趣向苦灭道智、前际智、后际智、前后际智、缘起法智"这八种善法来分别。以"了知生灭"这个词所说的善法生灭智种类，应该以五十种生灭智善法来分别。以"超越昏沉睡眠"这个词所说的超越昏沉睡眠善法种类，应该以"须陀洹道超越、斯陀含道超越、阿那含道超越、阿罗汉道超越"这四种善法来分别。
善法正念防护应该以"世间正念防护、出世间正念防护"这两种来分别。世间正念防护是欲界的，应该以一种来分别。出世间正念防护应该以"见地、修地"这两种来分别。欲界正念防护应该以"身念处正念防护、受念处正念防护、心念处正念防护、法念处正念防护"这四种来分别。出世间正念防护也同样应该以四种来分别。正思惟和正见也应该依世间出世间而分为两种等来分别。也应该按照所依处摄取中所说的方法以所依处来分别。
以不善法来说，以"不守护心"这个词所说的不防护，应该以"眼不防护……乃至……身不防护、躁动身不防护、语不防护、意不防护"这八种来分别。以"被邪见所害"这个词所摄的邪思惟，应该以"欲寻、恚寻、害寻"这三种来分别。以"邪见"这个词所说的邪见，应该以"苦无智……乃至……缘起法无智"这八种来分别，也应该以六十二种邪见来分别。昏沉睡眠应该以五种有行来分别。


‘‘Ettakova vibhattihārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto vibhattihārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena vibhattihārasampātena suttappadesatthā vibhattā, so so saṃvaṇṇanāvisesabhūto vibhattihārasampāto niyuttoti yathāraha niddhāretvā yujjitabboti attho gahetabboti.

Iti vibhattihārasampāte sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana…pe… gahetabboti.

9. Parivattanahārasampātavibhāvanā

71. Yena yena vibhattihārasampātena suttappadesatthā vibhattā, so vibhattihārasampāto paripuṇṇo, ‘‘katamo parivattanahārasampāto’’ti pucchitabbattā ‘‘tattha katamo parivattano hārasampāto’’tiādi vuttaṃ.

‘‘Katame suttappadesatthā kathaṃ parivattetabbā’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. Yā ‘‘tasmā…pe… gocaro’’ti gāthā vuttā, tāya gāthāya yā samathavipassanā niddhāritā, tāya samathavipassanāya bhāvitāya akusalānaṃ nirodho phalaṃ payojanaṃ hoti, pariññātaṃ dukkhaṃ hoti, samudayo pahīno hoti, maggo bhāvito hotīti parivattetabbo. Paṭipakkhena pana samathavipassanāya abhāvitāya akusalānaṃ anirodho, apariññātaṃ dukkhaṃ, samudayo appahīno, maggo abhāvito hotīti parivattetabbo.

‘‘Ettakova parivattanahārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto parivattano hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena parivattanahārasampātena suttappadesatthā parivattetabbā, so so saṃvaṇṇanāvisesabhūto parivattanahārasampāto niyutto yathārahaṃ nīharitvā yujjitabboti attho gahetabboti.

Iti parivattanahārasampāte sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana…pe… gahetabboti.

10. Vevacanahārasampātavibhāvanā



因为应该说"语素摄取就是这么多"，所以说"语素摄取是被联系的"。通过任何一种作为描述特征的语素摄取，经文部分的意义被分别，那个作为描述特征的语素摄取是被联系的，应该按照适当的方式被确定和联系，这个意义应该被把握。
如此，在语素摄取中，根据力量的适当性所作的
阐释已完成。
学者们应该……把握。
9. 转变摄取阐释
71. 通过任何一种语素摄取，经文部分的意义被分别，那个语素摄取是圆满的，因为被问及"什么是转变摄取"，所以说"在此，什么是转变摄取"等。
因为被问及"经文部分的意义如何转变"，所以说"因此"等。关于所说的"因此……范围"这首偈颂，通过这首偈颂确定的奢摩他和毗婆舍那，通过修习这个奢摩他和毗婆舍那，不善的灭尽是果和目的，苦被遍知，集被断除，道被修习，应该这样转变。相反地，由于没有修习奢摩他和毗婆舍那，不善不灭尽，苦未被遍知，集未被断除，道未被修习，应该这样转变。
因为应该说"转变摄取就是这么多"，所以说"转变摄取是被联系的"。通过任何一种作为描述特征的转变摄取，经文部分的意义应该被转变，那个作为描述特征的转变摄取是被联系的，应该按照适当的方式被引出和联系，这个意义应该被把握。
如此，在转变摄取中，根据力量的适当性所作的
阐释已完成。
学者们应该……把握。
10. 同义语摄取阐释

72. Yena yena parivattanahārasampātena suttappadesatthā parivattetabbā, so parivattano hārasampātoti paripuṇṇo, ‘‘katamo vevacano hārasampāto’’ti pucchitabbattā ‘‘tattha katamo vevacano hārasampāto’’tiādi vuttaṃ.

‘‘Katamesaṃ suttappadesatthānaṃ, suttapadānaṃ vā katamāni vevacanānī’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. Yā ‘‘tasmā…pe… gocaro’’ti gāthā vuttā, tāya gāthāya ‘‘rakkhitacittassā’’ti padena vuttassa cittassa, ‘‘rakkhitacittassā’’ti ettha cittassa padassa vā ‘‘cittaṃ…pe… vijānitatta’’nti yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ vevacanaṃ, ‘‘mānasaṃ hadaya’’ntiādivacanampi (dha. sa. 17, 63) cittassa vevacanaṃ. ‘‘Sammāsaṅkappagocaro’’ti ettha sammāsaṅkappassa ‘‘nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo’’ti yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ vevacanaṃ, ‘‘takko vitakko’’tiādi (dha. sa. 7) vacanampi sammāsaṅkappassa vevacanaṃ. ‘‘Sammādiṭṭhipurekkhāro’’ti ettha sammādiṭṭhipadassa ‘‘sammādiṭṭhi nāma paññāsatthaṃ paññākhaggo paññāratanaṃ paññāpatodo paññāpāsādo’’ti yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ vevacanaṃ, ‘‘paññā pajānanā vicayo’’tiādi (dha. sa. 16) vacanampi sammādiṭṭhipadassa vevacanaṃ. ‘‘Thinaṃ thiyanā thiyitattaṃ cittassa, cittassa akallatā akammaññatā onāho pariyonāho antosaṅkoco’’ti (dha. sa. 1162-1163) yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ thinassa vevacanaṃ. ‘‘Kāyassa akallatā akammaññatā kāyālasiyaṃ soppaṃ supanā suppitatta’’nti (dha. sa. 1163) yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ middhassa vevacanaṃ. ‘‘Bhikkhako bhikkhū’’tiādikaṃ (pārā. 45; vibha. 510) yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ bhikkhupadassa vevacanaṃ. ‘‘Duggati apāyo vinipāto vaṭṭadukkhaṃ saṃsāro’’tiādikaṃ yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ duggatipadassa vevacanaṃ. Iti vevacanāni nīharitāni.

‘‘Ettakova vevacanahārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto vevacano hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena vevacanahārasampātena vevacanāni nīharitāni, so so saṃvaṇṇanāvisesabhūto vevacanahārasampāto niyutto yathāsambhavaṃ nīharitvā yujjitabboti attho gahitoti.

Iti vevacanahārasampāte sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana…pe… gahetabboti.

11. Paññattihārasampātavibhāvanā


我来为您直译这段巴利文：
72. 以任何转起线索会合来转述经文义理，这就是完整的转起线索会合。由于应当询问"什么是异名线索会合"，所以说了"其中什么是异名线索会合"等。
由于应当询问"哪些经文义理、经文词句有什么异名"，所以说了"因此"等。凡说"因此...乃至...行境"的偈颂，在该偈颂中，对于以"护心者"这个词所说的心，或者在"护心者"这里的心字，说"心...乃至...了知性"这样的语句，这个语句是异名，"意、心"等语句也是心的异名。在"正思惟行境"这里，对于正思惟，说"出离思惟、无恚思惟、无害思惟"这样的语句，这个语句是异名，"寻、伺"等语句也是正思惟的异名。在"以正见为先导"这里，对于正见一词，说"正见即是慧剑、慧刀、慧宝、慧鞭、慧殿"这样的语句，这个语句是异名，"慧、了知、抉择"等语句也是正见一词的异名。"昏沉、昏昧、昏昧性是心的、心的不适业性、不堪任性、蒙蔽、遍蒙蔽、内收缩"这样说的语句，这个语句是昏沉的异名。"身不适业性、不堪任性、身懈怠、睡眠、睡着、睡着性"这样说的语句，这个语句是睡眠的异名。"乞士、比丘"等所说的语句，这个语句是比丘一词的异名。"恶趣、苦界、堕处、轮回苦、生死"等所说的语句，这个语句是恶趣一词的异名。如是引出诸异名。
由于应当说"仅此是完整的异名线索会合"，所以说"已运用异名线索会合"。以任何注释特质的异名线索会合而引出异名，那些具有注释特质的异名线索会合，已适当运用，应随所应引出并运用，此义已被把握。
如是在异名线索会合中依能力所作的
解释已终。
智者们则...乃至...应当领受。
11. 施设线索会合解释

73. Yena yena vevacanahārasampātena vevacanāni niddhāritāni, so vevacanahārasampāto paripuṇṇo, ‘‘katamo paññattihārasampāto’’ti pucchitabbattā ‘‘tattha katamo paññattihārasampāto’’tiādi vuttaṃ.

‘‘Katamā suttappadesabhūtā paññatti katamesaṃ dhammānaṃ paññattī’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. ‘‘Tasmā rakkhitacittassā’’ti paññatti satiyā padaṭṭhānassa rakkhitabbassa cittassa paññāpanato satiyā padaṭṭhānapaññatti nāma. Satiyā hi rakkhitabbaṃ cittaṃ satiyā padaṭṭhānaṃ adhiṭṭhānaṃ nāma. Tenāha aṭṭhakathāyaṃ – ‘‘adhiṭṭhahitvā rakkhantiyā satiyā rakkhiyamānaṃ cittaṃ tassā adhiṭṭhānaṃ viya hotī’’ti. ‘‘Sammāsaṅkappagocaro’’ti paññatti samathassa bhāvanāya paññāpanato samathassa bhāvanāpaññatti nāma. ‘‘Sammādiṭṭhipurekkhāro, ñatvāna udayabbaya’’nti paññatti dassanabhūmiyā nikkhepassa paññāpanato nikkhepapaññatti nāma. ‘‘Thinamiddhābhibhū bhikkhū’’ti samudayassa anavasesappahānassa paññāpanato anavasesappahānapaññatti nāma. ‘‘Sabbā duggatiyo jahe’’ti paññatti maggassa ariyamaggassa bhāvanāya paññāpanato bhāvanāpaññatti nāma.

‘‘Ettakova paññattihārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto paññattihārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena paññattihārasampātena paññattippabhedā niddhāritā, so so saṃvaṇṇanāvisesabhūto paññattihārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabboti.

Iti paññattihārasampāte sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana…pe… gahetabboti.

12. Otaraṇahārasampātavibhāvanā



我来为您直译这段巴利文：
73. 以任何异名线索会合确定诸异名，那异名线索会合即圆满，由于应当询问"什么是施设线索会合"，所以说了"其中什么是施设线索会合"等。
由于应当询问"什么是经文所含的施设，是哪些法的施设"，所以说了"因此"等。"因此护心者"这个施设，是由于表示正念的立足处即应守护之心，故名为正念立足处施设。因为以正念应当守护的心，称为正念的立足处即住立处。所以在义释中说："由住立而守护的正念所守护的心，如同是它的住立处"。"正思惟行境"这个施设，由于表示奢摩他的修习，故名为奢摩他修习施设。"以正见为先导，了知生灭"这个施设，由于表示见地的安立，故名为安立施设。"比丘克服昏沉睡眠"这个施设，由于表示集谛的无余断，故名为无余断施设。"舍离一切恶趣"这个施设，由于表示道谛即圣道的修习，故名为修习施设。
由于应当说"仅此是完整的施设线索会合"，所以说"已运用施设线索会合"。以任何注释特质的施设线索会合而确定施设差别，那些具有注释特质的施设线索会合，已适当运用，应随所应确定并运用，此义应当把握。
如是在施设线索会合中依能力所作的
解释已终。
智者们则...乃至...应当领受。
12. 引导线索会合解释

74. Yena yena paññattihārasampātena paññattippabhedā niddhāritā, so paññattihārasampāto paripuṇṇo, ‘‘katamo otaraṇo hārasampāto’’ti pucchitabbattā ‘‘tattha katamo otaraṇo hārasampāto’’tiādimāha.

‘‘Tattha tissaṃ gāthāyaṃ katamāni indriyāni niddhāretvā katamehi niddhāritehi dhammehi otaratī’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. Yā ‘‘tasmā rakkhitacittassā’’tiādigāthā vuttā, tissaṃ gāthāyaṃ ‘‘tasmā…pe… purekkhāro’’ti suttappadesena sammādiṭṭhi gahitā, sammādiṭṭhiyā gahitāya pañcindriyāni saddhādipañcindriyāni gahitāni bhavanti.

Tāniyeva saddhādipañcindriyāni vijjāya upakārattā vā padaṭṭhānattā vā vijjā bhavanti, vijjuppādā tādisāya vijjāya uppādā uppādahetuto avijjānirodho sambhavati, avijjānirodhā saṅkhāranirodho sambhavati…pe… jātinirodhā jarāmaraṇanirodho sambhavatīti. Ayaṃ otaraṇā paṭiccasamuppādena pañcindriyānaṃ otaraṇā nāma.

Tāniyeva pañcindriyāni sīlakkhandhena samādhikkhandhena paññākkhandhena tīhi khandhehi saṅgahitāni bhavanti saddhāvīriyehi sīlasambhavato, satiyā ca paññānuvattakattā. Ayaṃ otaraṇā khandhehi pañcindriyānaṃ otaraṇā nāma.

Tāniyeva pañcindriyāni saṅkhārapariyāpannāni bhavanti. Ye saṅkhārā anāsavā bhavanti, bhavaṅgā bhavahetū no bhavanti, te anāsavā saṅkhārā dhammadhātusaṅgahitā bhavanti dhammadhātuyā antogadhattā. Ayaṃ otaraṇā dhātūhi pañcindriyānaṃ otaraṇā nāma.

Sā anāsavā dhammadhātu dhammāyatanapariyāpannā bhavati, yaṃ āyatanaṃ anāsavaṃ bhavati, bhavaṅgaṃ bhavahetu no bhavati. Ayaṃ otaraṇā āyatanehi dhammadhātuyā otaraṇā nāma.

‘‘Ettakova otaraṇo hārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto otaraṇo hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena otaraṇahārasampātena suttappadesatthā otaritabbā, so so saṃvaṇṇanāvisesabhūto otaraṇo hārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabboti.

Iti otaraṇahārasampāte sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana…pe… gahetabboti.

Ito paṭṭhāya ‘‘tattha katamo’’tiādianusandhyattho ca pariyosāne ‘‘niyutto’’tiādianusandhyattho ca vuttanayānusāreneva viññātabbo. Katthaci katthaci pāṭhe apākaṭaṃyeva yathābalaṃ kathayissāma.

13. Sodhanahārasampātavibhāvanā

75.Yatthāti yasmiṃ pañhe. Ārambho attho suddho paripuṇṇo, so pañho niravasesato vissajjito bhavati. Yattha pañhe pana ārambho attho na suddho aparipuṇṇo koci vissajjetabbo avasiṭṭho, so pañho tāva vissajjito na bhavati.

15. Parikkhārahārasampātavibhāvanā

77.‘‘Tasmā rakkhitacittassā’’ti padena yo satisaṃvaro vutto, ayaṃ satisaṃvaro samathassa parikkhāro. ‘‘Sammāsaṅkappagocaro’’ti padena yo sammāsaṅkappo vutto, so sammāsaṅkappo vipassanāya parikkhāroti vibhajitvā yojetabbo.

16. Samāropanahārasampātavibhāvanā



我来为您直译这段巴利文：
74. 以任何施设线索会合确定诸施设差别，那施设线索会合即圆满，由于应当询问"什么是引导线索会合"，所以说了"其中什么是引导线索会合"等。
由于应当询问"在那偈颂中确定哪些根，以及以哪些已确定之法引导"，所以说了"因此"等。凡说"因此护心者"等偈颂，在那偈颂中，以"因此...乃至...为先导"这经文部分摄取了正见，当正见被摄取时，即摄取了信等五根。
那些信等五根，由于对明的资助性或立足性而成为明，由于明的生起，即如是明的生起，从生起之因而有无明灭，从无明灭而有行灭...乃至...从生灭而有老死灭。这是以缘起对五根的引导。
那些五根被戒蕴、定蕴、慧蕴三蕴所摄，因为信与精进能生戒，而念随顺于慧。这是以诸蕴对五根的引导。
那些五根属于诸行的范畴。凡是无漏的诸行，是有支而非有因，那些无漏行被法界所摄，因为摄入于法界中。这是以诸界对五根的引导。
那无漏法界属于法处的范畴，此处是无漏，是有支而非有因。这是以诸处对法界的引导。
由于应当说"仅此是完整的引导线索会合"，所以说"已运用引导线索会合"。以任何注释特质的引导线索会合而引导经文义理，那些具有注释特质的引导线索会合，已适当运用，应随所应确定并运用，此义应当把握。
如是在引导线索会合中依能力所作的
解释已终。
智者们则...乃至...应当领受。
从此以后，"其中什么"等相续义和结尾"已运用"等相续义，应当依照已说的方法了知。在某些经文中不明显的部分，我们将随能力解说。
13. 清净线索会合解释
75. "于何处"即于哪一问题。若开始之义清净圆满，该问题即完全解答。若于问题，开始之义不清净不圆满，有某些尚待解答，该问题则尚未解答。
15. 资具线索会合解释
77. 以"因此护心者"这词所说的念防护，此念防护是奢摩他的资具。以"正思惟行境"这词所说的正思惟，此正思惟是毗婆舍那的资具，应当如是分别配合。
16. 归结线索会合解释;

78.‘‘Tasmārakkhitacittassā’’ti padena yaṃ rakkhitacittaṃ vuttaṃ, taṃ rakkhitacittaṃ tiṇṇaṃ sucaritānaṃ kammānaṃ padaṭṭhānaṃ. Sammādiṭṭhiyā bhāvitāya ariyo aṭṭhaṅgiko maggo bhāvito bhavati ekato bhāvitabbattā, padaṭṭhānakāraṇattā ca. Tena vuttaṃ – ‘‘sammādiṭṭhito hī’’tiādi. Yassa arahato samādhivimutti bhavati, ayaṃ arahā anupādiseso puggalo, ayaṃ samādhivimutti anupādisesā nibbānadhātu.

‘‘Desanāhārasampātādiko hārasampāto yena soḷasappabhedabhāvena suttappadesatthe niddhāretvā yujjito, soḷasappabhedabhāvo kena amhehi saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tena soḷasappabhedabhāvena āyasmā mahākaccāno ‘‘soḷasa…pe… sutta’’nti yaṃ vacanaṃ āha, tena vacanena soḷasappabhedabhāvo tumhehi saddahitabbo.

‘‘Ettakova hārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena desanāhārasampātena suttappadesatthā niddhāritā, so so saṃvaṇṇanāvisesabhūto desanāhārasampātādihārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabbo, aṭṭhakathāyañca (netti. aṭṭha. 73, 76) tathā niddhāretvā yujjitoti.

Iti desanāhārasampātādihārasampāte sattibalānurūpā

Racitā vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

Nayasamuṭṭhānavibhāvanā



我来为您直译这段巴利文：
78. 以"因此护心者"这词所说的护心，那护心是三种善行业的立足处。当正见修习时，八支圣道即得修习，因为应当一同修习，也因为是立足处的缘故。所以说："从正见"等。对于具有定解脱的阿罗汉，此阿罗汉是无余依人，此定解脱是无余依涅槃界。
由于应当说"教说线索会合等线索会合以十六种差别确定经文义理并运用，这十六种差别我们应当以什么来相信"，所以说了"所以说"等。以那十六种差别，具寿大迦旃延说"十六...乃至...经"这样的语句，以此语句你们应当相信十六种差别。
由于应当说"仅此是完整的线索会合"，所以说"已运用线索会合"。以任何注释特质的教说线索会合而确定经文义理，那些具有注释特质的教说线索会合等线索会合，已适当运用，应随所应确定并运用，此义应当把握，在义释中也是如此确定并运用。
如是在教说线索会合等线索会合中依能力所作的
解释已终。
智者们则应依照义释和复注，详细分析深奥之义而领受。
方法生起解释

79. Yena yena saṃvaṇṇanāvisesabhūtena desanāhārasampātādinā hārasampātena ekasuttappadesatthā niddhāretvā vibhattā, so saṃvaṇṇanāvisesabhūto desanāhārasampātādihārasampāto paripuṇṇo, ‘‘katamaṃ nayasamuṭṭhāna’’nti pucchitabbattā ‘‘tattha katamaṃ nayasamuṭṭhāna’’ntiādi āraddhaṃ. Aṭṭhakathāyaṃ pana –‘‘evaṃ nānāsuttavasena, ekasuttavasena ca hāravicāraṃ dassetvā idāni nayavicāraṃ dassetuṃ ‘tattha katamaṃ nayasamuṭṭhāna’ntiādi āraddha’’nti (netti. aṭṭha. 79) vuttaṃ. ‘‘Tattha katamo nandiyāvaṭṭanayo’’tiādiṃ anārabhitvā ‘‘tattha katamaṃ nayasamuṭṭhāna’’ntiādiārambhane kāraṇaṃ aṭṭhakathāyaṃ vuttameva. Tattha tatthāti tesu hārādīsu yo atthanayo saṃvaṇṇanānayena niddiṭṭho, tasseva atthanayassa samuṭṭhānaṃ bhūmiṃ pucchati ‘‘katamaṃ nayasamuṭṭhāna’’nti.

Kiñcāpi saṃvaṇṇanānayā niddiṭṭhā, tathāpi atthanayasaṃvaṇṇanānayānaṃ visesassa pākaṭaṃ kātuṃ puna kathayissāma. Taṇhāavijjāhi saṃkilesapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso ceva samathavipassanāhi vodānapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso ca nandiyāvaṭṭo nayo nāma. Tīhi akusalamūlehi lobhādīhi saṃkilesapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso ceva tīhi kusalamūlehi alobhādīhi vodānapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso ca tipukkhalo nayo nāma. Catūhi subhasaññādīhi vipallāsehi sakalasaṃkilesapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso ceva catūhi asubhasaññādīhi avipallāsehi satipaṭṭhānehi, saddhindriyehi vā vodānapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso ca sīhavikkīḷito nayo nāmāti vuttā nayā saṃvaṇṇanānayā nāma. Tesaṃ saṃvaṇṇanānayānaṃ samuṭṭhānaṃ pucchati ‘‘katamaṃ nayasamuṭṭhāna’’nti.

Nayā pana nānāsuttato niddhāritehi taṇhāavijjādīhi mūlapadehi catusaccayojanāya nayato anubujjhiyamāno dukkhādiattho. So hi maggañāṇaṃ nayati sampāpetīti ‘‘nayo’’ti vutto, so atthanayo nāma. Tasseva atthanayassa samuṭṭhānaṃ pucchati ‘‘katamaṃ nayasamuṭṭhāna’’nti? Tasmā catusaccayojanāya nayaggāhato nīyati anupucchīyatīti nayo, ko so? Suttatthabhūto dukkhādiko attho. Nayati maggañāṇaṃ pāpetīti vā nayo, dukkhādiko atthova. Tenāha – ‘‘anubujjhiyamāno dukkhādiattho. So hi maggañāṇaṃ nayati sampāpetīti nayo’’ti (netti. aṭṭha. 79). Samuṭṭhahanti nayā etenāti samuṭṭhānaṃ, kiṃ taṃ? Avijjātaṇhādikāraṇaṃ, taṃdīpanā saṃvaṇṇanā ca. Avijjātaṇhādinā hi dukkhādiatthanayā sambhavanti. Atha vā avijjātaṇhādīhi catusaccayojanā samuṭṭhānaṃ nāma. Tena vuttaṃ – ‘‘kiṃ pana taṃ? Taṃtaṃmūlapadehi catusaccayojanā’’ti (netti. aṭṭha. 79). Evaṃ atthe gayhamāne sati saṃvaṇṇanānayāpi gahitā honti, nayānaṃ samuṭṭhānaṃ nayasamuṭṭhānaṃ, tasmiṃ nayasamuṭṭhāne.


我来为您直译这段巴利文：
79. 以任何注释特质的教说线索会合等线索会合确定并分析一经文义理，那具有注释特质的教说线索会合等线索会合即圆满，由于应当询问"什么是方法生起"，所以开始说"其中什么是方法生起"等。在义释中则说："如是显示了依多经和依一经的线索考察后，现在为显示方法考察而开始说'其中什么是方法生起'等"。不说"其中什么是欢喜转方法"等而说"其中什么是方法生起"等的原因，在义释中已说。其中"其中"即在那些线索等中，凡以注释方法所说的义理方法，即问那义理方法的生起处，说"什么是方法生起"。
虽然注释方法已说，但为使义理方法和注释方法的差别明显，我们将再说。以贪爱、无明对染污分的经义通过四谛相应门而导向的注释特质，以及以止观对清净分的经义通过四谛相应门而导向的注释特质，名为欢喜转方法。以贪等三不善根对染污分的经义通过四谛相应门而导向的注释特质，以及以无贪等三善根对清净分的经义通过四谛相应门而导向的注释特质，名为三轮方法。以净想等四颠倒对一切染污分的经义通过四谛相应门而导向的注释特质，以及以不净想等四非颠倒的念住或信根等对清净分的经义通过四谛相应门而导向的注释特质，名为狮子游戏方法，如是所说的方法称为注释方法。问这些注释方法的生起，说"什么是方法生起"。
而方法是从多经中确定的贪爱、无明等根本词，通过四谛相应而了知的苦等义理。因为它引导、使达到道智故称为"方法"，这称为义理方法。问那义理方法的生起，说"什么是方法生起"？因此，从四谛相应的方法把握而被引导、被追问故为方法，是什么？是作为经义的苦等义理。或者说引导、使达到道智故为方法，即是苦等义理。所以说："所了知的苦等义理。因为它引导、使达到道智故为方法"。诸方法由此而生起故为生起，是什么？是无明、贪爱等因，以及显示它的注释。因为由无明、贪爱等而有苦等义理方法生起。或者说，以无明、贪爱等的四谛相应名为生起。所以说："是什么？是以彼彼根本词的四谛相应"。当如是把握义理时，注释方法也被把握，方法的生起为方法生起，即在那方法生起中。


‘‘Katamaṃ nandiyāvaṭṭanayasamuṭṭhāna’’nti pucchitabbattā paṭhamaṃ nandiyāvaṭṭanayasamuṭṭhānaṃ dassetuṃ ‘‘pubbā koṭi na paññāyatī’’tiādi vuttaṃ. Nandiyāvaṭṭanayasamuṭṭhānabhūtāya avijjāya ca taṇhāya ca pubbā koṭi ‘‘asukassa buddhassa bhagavato uppajjanakāle uppannā, asukassa cakkavattino uppajjanakāle uppannā’’ti na paññāyati koṭiyā abhāvatoti yojanā. ‘‘Avijjātaṇhāsu katamā nīvaraṇaṃ, katamā saṃyojana’’nti pucchitabbattā ‘‘tattha avijjā nīvaraṇaṃ taṇhā saṃyojana’’nti vuttaṃ. Tatthāti tāsu avijjātaṇhāsu. Ādīnavapaṭicchādikattā avijjā nīvaraṇaṃ. Bhavesu saṃyojanato taṇhā saṃyojanaṃ. ‘‘Avijjānīvaraṇā sattā kathaṃ vicaranti, kathaṃ vuccanti, taṇhāsaṃyojanā sattā kathaṃ vicaranti kathaṃ vuccantī’’ti pucchitabbattā ‘‘avijjānīvaraṇā sattā’’tiādi vuttaṃ. Avijjānīvaraṇametesamatthīti avijjānīvaraṇā. Avijjāya saṃyuttā viya pavattā avijjāya abhinivisavatthūsu saṃyuttā viya pavattā sattā avijjāpakkhena vipallāsena niccādiabhinivesavatthubhūte rūpādiārammaṇe vicaranti vividhā caranti pavattanti, te niccādiabhinivisantā vicarantā sattā ‘‘diṭṭhicaritā’’ti vuccanti. Taṇhāsaṃyojanametesanti taṇhāsaṃyojanā. Taṇhāya saṃyuttā viya pavattā, taṇhāya vā ārammaṇabhūte vatthukāme saṃyuttā viya pavattā sattā taṇhāpakkhena aṭṭhasatataṇhāvicaritena ārammaṇabhūte vatthusmiṃ vicaranti pavattantīti attho.

‘‘Diṭṭhicaritā sattā kaṃ paṭipattiṃ anuyuttā viharanti, taṇhācaritā sattā kaṃ paṭipattiṃ anuyuttā viharantī’’ti pucchitabbattā ‘‘diṭṭhicaritā’’tiādi vuttaṃ. Diṭṭhicaritā sattā ito sāsanato bahiddhā pabbajitā hontāpi ‘‘sukhena adhigantabbaṃ sukhaṃ natthi, dukkhena adhigantabbaṃ sukhaṃ pana atthī’’ti manasi karontā attakilamathānuyogaṃ pañcātapādipaṭipattiṃ anuyuttā viharanti. Taṇhācaritā sattā ito sāsanato bahiddhā pabbajitā hontāpi ‘‘kāme paṭisevantā lokaṃ vaḍḍhāpentā bahuṃ puññaṃ vaḍḍhāpentī’’ti manasi karontā kāmesu kāmasukhallikānuyogaṃ paṭipattiṃ anuyuttā viharanti.


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由于应当询问"什么是欢喜转方法生起"，为首先显示欢喜转方法生起，所以说"起始不可见"等。作为欢喜转方法生起的无明和贪爱的起始，"在某佛世尊出现时生起，在某转轮王出现时生起"，是不可见的，因为没有起始。
由于应当询问"在无明贪爱中，何者是盖，何者是结"，所以说"其中无明是盖，贪爱是结"。"其中"即在那些无明贪爱中。由于遮蔽过患，无明是盖。由于在诸有中结缚，贪爱是结。
由于应当询问"被无明所盖的众生如何行动，如何称呼，被贪爱所结的众生如何行动，如何称呼"，所以说"被无明所盖的众生"等。有无明盖故为被无明所盖。如被无明相应而行动，如被无明在执着事上相应而行动的众生，以无明分的颠倒，在作为常等执着事的色等所缘中行动、种种行动、转起，那些执着常等而行动的众生称为"见行者"。有贪爱结故为被贪爱所结。如被贪爱相应而行动，或如被贪爱在作为所缘的欲事上相应而行动的众生，以贪爱分的一百零八爱行在作为所缘的事物中行动、转起，此为其义。
由于应当询问"见行众生从事何种修行而住，爱行众生从事何种修行而住"，所以说"见行者"等。见行众生即使出家于此教外，也思维"无有安乐可得之乐，唯有以苦可得之乐"，从事苦行，修习五热炙等行法而住。爱行众生即使出家于此教外，也思维"受用诸欲能增长世间，能增长诸多功德"，从事欲乐，修习耽著欲乐之行而住。


‘‘Kasmā diṭṭhicaritā tathāvidhaṃ paṭipattiṃ anuyuttā viharanti, kasmā taṇhācaritā tathāvidhaṃ paṭipattiṃ anuyuttā viharantī’’ti pucchitabbattā ‘‘tattha kiṃ kāraṇa’’ntiādi vuttaṃ. Tatthāti tattha tesu diṭṭhicaritataṇhācaritesu. Yaṃ yasmā kāraṇā viharanti, taṃ kāraṇaṃ kinti pucchati. Ito sāsanato bahiddhā yesaṃ puggalānaṃ saccavavatthānaṃ natthi, catusaccappakāsanā kuto ca atthi, samathavipassanākosallaṃ vā upasamasukhappatti vā kuto atthi, te puggalā upasamasukhassa anabhiññā viparītacetā hutvā evaṃ āhaṃsu ‘‘sukhena adhigantabbaṃ sukhaṃ natthi , dukkhena adhigantabbaṃ sukhaṃ nāma atthī’’ti. Te evaṃsaññī evaṃdiṭṭhī dukkhena sukhaṃ patthayamānā hutvā attakilamathānuyogamanuyuttā viharanti. Ito sāsanato bahiddhā yesaṃ puggalānaṃ saccavavatthānaṃ natthi, catusaccappakāsanā kuto ca atthi, samathavipassanākosallaṃ vā upasamasukhappatti vā kuto atthi, te puggalā upasamasukhassa anabhiññā viparītacetā hutvā evamāhaṃsu ‘‘yo kāme paṭisevati, so lokaṃ vaḍḍhayati, yo lokaṃ vaḍḍhayati, so bahuṃ puññaṃ pasavatī’’ti. Te evaṃsaññī evaṃdiṭṭhī kāmesu sukhasaññī hutvā kāmasukhallikānuyogaṃ anuyuttā ca viharantīti yojanā kātabbā.

‘‘Tathā viharantā kiṃ vaḍḍhayantī’’ti pucchitabbattā ‘‘te tadabhiññā santā rogameva vaḍḍhayantī’’ti vuttaṃ. ‘‘Tathā vaḍḍhayantā rogādīnaṃ bhesajjaṃ samathavipassanaṃ vaḍḍhayanti ki’’nti pucchitabbattā ‘‘te rogābhitunnā gaṇḍapaṭipīḷitā sallānuviddhā nirayatiracchānayonipetāsuresu ummujjanimujjāni karontā ugghātanigghātaṃ paccanubhontā rogagaṇḍasallabhesajjaṃ navindantī’’ti vuttaṃ. Attho pana aṭṭhakathāyaṃ (netti. aṭṭha. 79) vutto. ‘‘Katame saṃkilesavodānā, katame rogādayo, katamaṃ bhesajja’’nti pucchitabbattā ‘‘tattha attakilamathānuyogo’’tiādi vuttaṃ. Tatthāti tesu saṃkilesavodānarogabhesajjādīsu. Attakilamathānuyogo ca kāmasukhallikānuyogo ca saṃkileso hoti, samathavipassanā vodānaṃ hoti, attakilamathānuyogo ca rogo hoti, samathavipassanā roganigghātakabhesajjaṃ…pe... samathavipassanā salluddhāraṇabhesajjaṃ hoti.

‘‘Katamo katamaṃ sacca’’nti pucchitabbattā ‘‘tattha saṃkileso dukkha’’ntiādi vuttaṃ. Tatthāti tesu saṃkilesādīsu saṃkileso ekadesavasena dukkhaṃ dukkhasaccaṃ hoti. Tadabhisaṅgoti tasmiṃ saṃkilese abhisaṅgo viya pavatto lokiyadhammo niravasesavasena dukkhasaccaṃ hoti. Atha vā tasmiṃ dukkhe abhisaṅgo viya pavattā taṇhā dukkhasamudayo samudayasaccaṃ hoti. Taṇhānirodho dukkhanirodho nirodhasaccaṃ hoti. Samathavipassanā dukkhanirodhagāminī paṭipadā maggasaccaṃ hoti. Imāni cattāri saccāni niddhāretvā yojetabbāni. ‘‘Tesu catūsu saccesu katamaṃ pariññeyyaṃ, katamo pahātabbo, katamo bhāvetabbo, katamo sacchikātabbo’’ti pucchitabbattā ‘‘dukkhaṃ pariññeyya’’ntiādi vuttaṃ.



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由于应当询问"为什么见行者从事如是修行而住，为什么爱行者从事如是修行而住"，所以说"其中什么原因"等。"其中"即在那些见行者和爱行者中。问他们因何原因而住。在此教外的那些人没有谛的确立，何况有四谛的显明，何况有止观的善巧或寂静乐的证得，那些人不知寂静乐，心颠倒，如是说："无有安乐可得之乐，唯有以苦可得之乐。"他们如是想、如是见，以苦求乐，从事苦行而住。在此教外的那些人没有谛的确立，何况有四谛的显明，何况有止观的善巧或寂静乐的证得，那些人不知寂静乐，心颠倒，如是说："谁受用诸欲，他增长世间；谁增长世间，他生多功德。"他们如是想、如是见，于诸欲中想为乐，从事耽著欲乐而住，应如是配合。
由于应当询问"如是而住增长什么"，所以说"他们不知此而只增长病"。由于应当询问"如是增长时，他们增长止观这病等的药吗"，所以说"他们被病所压，被疮所逼，被箭所刺，在地狱、畜生、饿鬼、阿修罗中浮沉，感受升降，不得病疮箭之药"。义理在义释中已说。
由于应当询问"什么是染净，什么是病等，什么是药"，所以说"其中苦行"等。"其中"即在那些染净病药等中。苦行和耽欲是染，止观是净，苦行是病，止观是除病之药...乃至...止观是拔箭之药。
由于应当询问"什么是什么谛"，所以说"其中染是苦"等。"其中"即在那些染等中，染以一分而为苦、苦谛。"于彼执着"即于彼染如执着而转起的世间法，以无余分而为苦谛。或者说，于彼苦如执着而转起的贪爱是苦集、集谛。贪爱灭是苦灭、灭谛。止观是趣向苦灭之道、道谛。应确定并配合此四谛。由于应当询问"在这四谛中什么应遍知，什么应断，什么应修，什么应证"，所以说"苦应遍知"等。

80. Diṭṭhicaritataṇhācaritānaṃ attakilamathānuyogādivasena cattāri saccāni niddhāritāni, ‘‘kathaṃ diṭṭhicaritataṇhācaritānaṃ sakkāyadassane pavattibhedavasena cattāri saccāni niddhāritānī’’ti pucchitabbattā ‘‘tattha diṭṭhicaritā’’tiādi vuttaṃ. Atha vā ‘‘diṭṭhicaritataṇhācaritānaṃ sakkāyadassane katamo pavattibhedo’’ti pucchitabbattā imesaṃ sakkāyadassane ayaṃ pavattibhedoti vibhajitvā dassetuṃ ‘‘tattha diṭṭhicaritā’’tiādi vuttaṃ. Tena vuttaṃ – ‘‘idāni diṭṭhicaritataṇhācaritānaṃ sakkāyadiṭṭhidassane pavattibhedaṃ dassetuṃ ‘diṭṭhicaritā’tiādi vutta’’nti. Tatthāti tesu diṭṭhicaritataṇhācaritesu. Diṭṭhicaritā puggalā rūpaṃ ‘‘attā’’ti attato upagacchanti…pe… viññāṇaṃ ‘‘attā’’ti attato upagacchanti diṭṭhicaritānaṃ attābhinivesassa balavabhāvato, taṇhācaritā pana rūpaṃ vā ‘‘attā’’ti rūpavantaṃ attānaṃ upagacchanti attani vā rūpaṃ, rūpasmiṃ vā ‘‘attā’’ti attānaṃ upagacchanti…pe… viññāṇasmiṃ vā ‘‘attā’’ti attānaṃ upagacchanti taṇhācaritānaṃ attaniyābhinivesassa balavabhāvato. Pañcasu upādānakkhandhesu ekekaṃ nissāya catubbidhattā vīsativatthukā ayaṃ micchādiṭṭhi ‘‘sakkāyadiṭṭhī’’ti vuccati. Evaṃ diṭṭhicaritataṇhācaritānaṃ sakkāyadassane pavattibhedo viññātabboti attho.

‘‘Sakkāyadiṭṭhiyā katamo paṭipakkho’’ti pucchitabbattā ‘‘tassā paṭipakkho’’tiādi vuttaṃ. Tassā sakkāyadiṭṭhiyā pajahanavasena lokuttarā sammādiṭṭhi paṭipakkho, tassā sammādiṭṭhiyā anvāyikā anuguṇabhāvena pavattanakā dhammā ca sakkāyadiṭṭhiyā pajahanavasena paṭipakkhā bhavanti. ‘‘Katame dhammā anvāyikā’’ti pucchitabbattā ‘‘sammāsaṅkappo’’tiādi vuttaṃ. Sammāsaṅkappo…pe… sammāsamādhi ime dhammā anvāyikā honti. Ayaṃ sammādiṭṭhiādiko ariyo aṭṭhaṅgiko maggo tassā sakkāyadiṭṭhiyā paṭipakkho hoti pahāyakattā. ‘‘Te sammādiṭṭhiyādayo dhammā khandhato kittakā hontī’’ti pucchitabbattā ‘‘te tayo khandhā’’tiādi vuttaṃ. ‘‘Katamo khandho samatho, katamo khandho vipassanā’’ti pucchitabbattā ‘‘sīlakkhandho samādhikkhandho ca samatho, paññākkhandho vipassanā’’ti vuttaṃ. ‘‘Sakkāyādīsu katamo katamaṃ saccaṃ, katamo katamaṃ sacca’’nti pucchitabbattā ‘‘tattha sakkāyo’’tiādi vuttaṃ.

‘‘Diṭṭhicaritataṇhācaritānaṃ sakkāyadiṭṭhitappaṭipakkhavasena cattāri saccāni niddhāritāni, kathaṃ antadvayamajjhimapaṭipadā niddhāritā’’ti vattabbattā ‘‘tattha ye rūpaṃ attato’’tiādi vuttaṃ. Tatthāti tesu diṭṭhicaritataṇhācaritesu ye diṭṭhicaritā puggalā rūpaṃ ‘‘attā’’ti attato upagacchanti…pe… viññāṇaṃ ‘‘attā’’ti attato upagacchanti. Ime diṭṭhicaritā puggalā ‘‘rūpādayo ca attā, rūpādīnañca aniccattā, attassāpi aniccattā attā ucchijjati, attā vinassati, attā paraṃ maraṇā na hotī’’ti abhinivisanato ‘‘ucchedavādino’’ti vuccanti. Ye taṇhācaritā puggalā rūpaṃ vā ‘‘attā’’ti rūpavantaṃ attānaṃ upagacchanti…pe… viññāṇaṃ vā ‘‘attā’’ti viññāṇavantaṃ attānaṃ upagacchanti. Attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ upagacchanti. Ime taṇhācaritā puggalā ‘‘rūpādīhi attā añño aññattā attā nicco sassato’’ti abhinivisanato ‘‘sassatavādino’’ti vuccanti.


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80. 已经依见行者和爱行者的苦行等方式确定了四谛，由于应当询问"如何依见行者和爱行者在有身见中的行相差别而确定四谛"，所以说"其中见行者"等。或者说，由于应当询问"见行者和爱行者在有身见中有何行相差别"，为分别显示这些人在有身见中的行相差别，所以说"其中见行者"等。因此说："现在为显示见行者和爱行者在有身见中的行相差别而说'见行者'等"。"其中"即在那些见行者和爱行者中。见行者执着色为"我"...乃至...执着识为"我"，因为见行者的我执强烈，而爱行者则执着色为"我"或有色之我，或我有色，或我在色中...乃至...或我在识中，因为爱行者的我所执强烈。依于五取蕴的每一蕴而有四种，这二十事的邪见称为"有身见"。如是应知见行者和爱行者在有身见中的行相差别。
由于应当询问"有身见的对治是什么"，所以说"它的对治"等。以断除彼有身见的出世间正见为对治，随顺于彼正见、以顺应方式转起的诸法，以断除有身见而成为对治。由于应当询问"什么法是随顺"，所以说"正思惟"等。正思惟...乃至...正定，这些法是随顺。这正见等八支圣道是彼有身见的对治，因为能断除。由于应当询问"那些正见等法从蕴的角度有几个"，所以说"它们是三蕴"等。由于应当询问"哪个蕴是止，哪个蕴是观"，所以说"戒蕴和定蕴是止，慧蕴是观"。由于应当询问"在有身等中，什么是什么谛，什么是什么谛"，所以说"其中有身"等。
由于应当说"已依见行者和爱行者的有身见及其对治而确定四谛，如何确定两边的中道"，所以说"其中那些执色为我"等。"其中"即在那些见行者和爱行者中，那些见行者执着色为"我"...乃至...执着识为"我"。这些见行者因执着"色等是我，由于色等无常，我也无常，我断灭，我毁灭，我死后不存在"，故称为"断见论者"。那些爱行者执着色为"我"或有色之我...乃至...执着识为"我"或有识之我，或我有识，或我在识中。这些爱行者因执着"我异于色等，由于异故我是常、恒"，故称为"常见论者"。


Tattha tesu ucchedavādīsassatavādīpuggalesu pavattā ucchedavādasassatavādā ubho antā antadvayapaṭipadā honti. Ayaṃ antadvayapaṭipadā saṃsārapavattanassa hetubhāvato saṃsārapavatti hoti, tassa antadvayassa paṭipajjanassa pajahanavasena majjhimapaṭipadāsaṅkhātova ariyo aṭṭhaṅgiko maggo paṭipakkho hoti pahāyakattā. Ayaṃ maggo saṃsāranivattanassa hetubhāvato saṃsāranivatti hoti. Tattha saṃsārapavattisaṃsāranivattīsu pavatti saṃsārapavatti dukkhaṃ dukkhasaccaṃ, tadabhisaṅgo tasmiṃ dukkhe abhisaṅgo taṇhā samudayo samudayasaccaṃ, taṇhānirodho dukkhanirodho nirodhasaccaṃ, ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadā maggasaccaṃ, iti imāni cattāri saccāni niddhāritāni. ‘‘Dukkhaṃ pariññeyya’’ntiādimhi vuttanayova attho.

‘‘Ucchedasassatassa kittako pabhedo, maggassa kittako’’ti pucchitabbattā ‘‘tattha ucchedasassata’’ntiādi vuttaṃ. Tattha ucchedasassataariyamaggesu ucchedasassatadassanaṃ samāsato saṅkhepato vīsativatthukā sakkāyadiṭṭhi. Ucchedo pañcupādānakkhandhe nissāya pavattattā pañcavidho, sassatadassanaṃ ekekasmiṃ tidhā uppajjanato pannarasavidhanti vīsatividhaṃ hoti. Vitthārato dvāsaṭṭhi diṭṭhigatāni. Katamāni? Cattāro sassatavādā, cattāro ekaccasassatavādā, cattāro antānantavādā, cattāro amarāvikkhepavādā, dve adhiccasamuppannavādā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādāti dvāsaṭṭhi diṭṭhigatāni veditabbāni. Vitthārato pana brahmajālasutte (dī. ni. 

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在那些断见论者和常见论者的人中，断见和常见这两种边是两种边际之道。这两种边际之道因是轮回流转的因，所以有轮回流转。为断除这两种边际之道，以中道即称为八支圣道为对治，因为能断除。这条道路因是止息轮回的因，所以有轮回止息。其中在轮回流转和轮回止息中，流转是苦、苦谛；于彼苦的执着是贪、集谛；贪的灭是苦灭、灭谛；八支圣道是趣向苦灭之道、道谛，如是确定此四谛。义理如"苦应遍知"等处所说。
由于应当询问"断见常见有几种分别，道有几种"，所以说"其中断见常见"等。在断见常见和圣道中，断见常见的见，总说略说是二十事有身见。断见因依五取蕴而转起，故有五种；常见因在每一事中三种生起，故有十五种，共二十种。详细说来有六十二种见。是哪些？四种常见论，四种一分常见论，四种边无边论，四种不死论，二种偶然生论，十六种有想论，八种无想论，八种非想非非想论，七种断见论，五种现法涅槃论，共六十二种见应当了知。详细说来，在梵网经中......

1.30 ādayo) āgatāni. Tesaṃ ucchedasassatadassanānaṃ tecattālīsaṃ bodhipakkhiyadhammā paṭipakkho maggo. Katame tecattālīsaṃ? ‘‘Aniccasaññā dukkhasaññā anattasaññā’’ti tisso saññā ca ‘‘pahānasaññā virāgasaññā nirodhasaññā’’ti tisso saññā cāti cha saññā ca ‘‘cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, aṭṭha maggaṅgānī’’ti tecattālīsaṃ bodhipakkhiyadhammā vipassanāvasena paṭipakkho maggo nāma.

‘‘Samathavasena katamo paṭipakkho’’ti vattabbattā ‘‘aṭṭha vimokkhā’’tiādi vuttaṃ. Aṭṭha vimokkhā pākaṭā. Dasa kasiṇāyatanāni samathavasena paṭipakkho maggo nāma. ‘‘Katamaṃ ñāṇaṃ katamassa dhammassa padālana’’nti pucchitabbattā ‘‘dvāsaṭṭhi diṭṭhigatānī’’tiādi vuttaṃ. Diṭṭhicarite pavattāni diṭṭhigatāni, moho. Taṇhācarite pavattāni diṭṭhigatāni, jālaṃ. Anādivasena pavatto moho. Anidhanavasena pavattaṃ jālaṃ. Aṭṭha samāpattiyo samāpajjitvā tejetvā tikkhaṃ vipassanāñāṇañca ariyamaggañāṇañcañāṇavajiraṃ nāma bodhipakkhiyadhammānaṃ ñāṇapadaṭṭhānattā. Moho ca jālañca mohajālaṃ. Padāletīti padālanaṃ, kattari yupaccayo, mohajālassa padālananti mohajālapadālanaṃ. Padālanañhi duvidhaṃ vikkhambhanapadālanaṃ samucchedapadālananti. Pubbabhāge samathavipassanāvasena vikkhambhanapadālanaṃ, maggakkhaṇe samucchedapadālanaṃ eva daṭṭhabbaṃ. Tatthāti tasmiṃ mohajāle avijjā moho, bhavataṇhā jālaṃ. Attano ādhāraṃ puggalaṃ dukkhādīsu aṭṭhasu ṭhānesu mohetīti moho. Paṭhamaṃ jālaṃ jaṭaṃ lāyitvā jaṭāvasena lāti pavattatīti jālaṃ, attani jātaṃ macchasakuṇādikaṃ lāti gaṇhāti, lāpeti gaṇhāpetīti vā jālaṃ, jālaṃ viyāti jālaṃ. Tena vuttaṃ – ‘‘atītādibhedabhinnesu rūpādīsu, sakaattabhāvādīsu ca saṃsibbanavasena pavattanato jālaṃ bhavataṇhā’’ti (netti. aṭṭha. 80). ‘‘Avijjātaṇhāhi attakilamathānuyogādīnaṃ kilesapakkhānaṃ niddhāraṇaṃ kataṃ kathaṃ kena saddahitabba’’nti vattabbattā ‘‘tena vuccati ‘pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya cā’ti’’ vuttaṃ.



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1.30 在梵网经中已出现。这四十三种断见常见的见，以觉悟分法为对治之道。是哪四十三种？三种想：无常想、苦想、非我想，以及三种想：断想、离欲想、灭想，共六种想；四念处、四正勤、四神足、五根、五力、七觉支、八道支，共四十三种觉悟分法，以观的方式为对治之道。
由于应当说"以止的方式何为对治"，所以说"八解脱"等。八解脱已显著。十遍处以止的方式为对治之道。由于应当询问"什么是智，破坏什么法"，所以说"六十二种见"等。在见行中转起的见是见；痴。在爱行中转起的见是网。无始以来转起的痴。无底以来转起的网。八等至已入、已发，锐利的观智和圣道智，名为智金刚，因为是觉悟分法的智慧依处。痴和网是痴网。"破坏"即破坏，在作者处加语尾，破坏痴网。破坏实有两种：抑制破坏和断除破坏。在先前阶段以止观方式为抑制破坏，在道的刹那为断除破坏应当了知。"其中"即在彼痴网中，无明是痴，有爱是网。迷惑自己依处的人在八苦等处。首先网缠绕，以缠绕方式缠绕而转起，故为网，在自身生起的鱼鸟等被网捕获，或使被捕获，故为网，如网。因此说："在过去等种种不同的色等，在自身等处，以缝合方式转起，故有爱是网"。由于应当说"以无明爱如何确定苦行等烦恼的一边"，所以说"因此说'无明爱的初始端不可知'"。

81. ‘‘Ito sāsanato bahiddhā diṭṭhicaritataṇhācaritānaṃ paṭipadādayo niddhāritā, sāsane diṭṭhicaritataṇhācaritānaṃ paṭipadādayo kathaṃ niddhāritabbā’’ti vattabbattā ‘‘saṃkilesapakkhā suttatthā ācariyena dassitā, vodānapakkhasuttatthā kathaṃ dassitabbā’’ti vattabbattā vā ‘‘tattha diṭṭhicarito asmiṃ sāsane’’tiādi vuttaṃ. Tatthāti tesu diṭṭhicaritataṇhācaritesu. Diṭṭhicarito puggalo asmiṃ sāsane pabbajito hutvā catūsu paccayesu sallekhānusantatavutti bhavati. Kasmā? Yasmā sallekhe tibbagāravo, tasmā sallekhe tibbagāravattā. Taṇhācarito puggalo asmiṃ sāsane pabbajito hutvā sikkhānusantatavutti bhavati . Kasmā? Yasmā sikkhāya tibbagāravo, tasmā sikkhāya tibbagāravattā. Diṭṭhicarito puggalo sammattaniyāmaṃ okkamanto hutvā dhammānusārī puggalo bhavati. Kasmā? Diṭṭhiyā diṭṭhivisaye paññāsadisapavattanato. Taṇhācarito puggalo sammattaniyāmaṃ okkamanto hutvā saddhānusārī bhavati. Kasmā? Taṇhāvasena micchādhimokkhattā. Diṭṭhicarito puggalo sukhāya paṭipadāya, dandhābhiññāya ca niyyāti, sukhāya paṭipadāya, khippābhiññāya ca niyyāti sukhena kilesehi vikkhambhituṃ samatthattā. Taṇhācarito puggalo dukkhāya paṭipadāya, dandhābhiññāya ca niyyāti, dukkhāya paṭipadāya, khippābhiññāya ca niyyāti dukkhena kilesehi vikkhambhituṃ samatthattā.

‘‘Tathā kasmā niyyātī’’ti pucchitabbattā ‘‘tattha kiṃ kāraṇaṃ ya’’ntiādi vuttaṃ. Yaṃ yena kāraṇena niyyāti, taṃ kāraṇaṃ kinti pucchati. Tassa taṇhācaritassa kāmā sukhena apariccattā hi yasmā bhavanti, tasmā kāmānaṃ sukhena apariccattattā tathā niyyāti. So taṇhācarito kāmehi vatthukāmakilesakāmehi viveciyamāno dukkhena paṭinissarati, dandhañca dhammaṃ catusaccadhammaṃ ājānāti. Yo pana ayaṃ puggalo diṭṭhicarito hoti, so ayaṃ diṭṭhicarito puggalo ādito ādimhiyeva kāmehi kilesakāmavatthukāmehi anatthiko bhavati. So diṭṭhicarito tato tehi kāmehi viveciyamāno khippañca sukhena paṭinissarati, khippañca dhammaṃ ājānāti.

‘‘Taṇhācarito dukkhāya paṭipadāya dandhābhiññāya niyyāti, diṭṭhicarito sukhāya paṭipadāya khippābhiññāya niyyātīti ekekāya paṭipadāya bhavitabba’’nti vattabbattā ‘‘dukkhāpi paṭipadā duvidhā dandhābhiññā ca khippābhiññā ca, sukhāpi paṭipadā duvidhā dandhābhiññā ca khippābhiññā cā’’ti vuttaṃ. ‘‘Evaṃ sati ekova dvīhi dvīhi paṭipadāhi niyyātīti āpajjatī’’ti vattabbattā ‘‘sattāpī’’tiādi vuttaṃ. Taṇhācaritā sattāpi duvidhā mudindriyāpi tikkhindriyāpi, diṭṭhicaritā sattāpi duvidhā mudindriyāpi tikkhindriyāpīti yojanā kātabbā. Ye taṇhācaritadiṭṭhicaritā mudindriyā bhavanti, te taṇhācaritadiṭṭhicaritā dandhañca paṭinissaranti, dandhañca dhammaṃ ājānanti. Ye taṇhācaritadiṭṭhicaritā tikkhindriyā bhavanti, te taṇhācaritadiṭṭhicaritā khippañca paṭinissaranti, khippañca dhammaṃ ājānanti, tasmā ekekasseva ekekā paṭipadā yuttāvāti. ‘‘Imāhi paṭipadāhi niyyantiyeva, na niyyiṃsu niyyissantīti āpajjeyya vattamānavibhattiyā niddiṭṭhattā’’ti vattabbattā ‘‘imā catasso’’tiādi vuttaṃ. Atītepi imāhi catūhi paṭipadāhi niyyiṃsu, paccuppannesupi niyyanti, anāgatepi niyyissantīti attho gahetabbo yathā ‘‘pabbato tiṭṭhatī’’ti.


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81. 由于应当说"已确定此教外见行者和爱行者的修行等，如何确定此教内见行者和爱行者的修行等"，或由于应当说"已显示染污分经义，如何显示清净分经义"，所以说"其中见行者在此教"等。"其中"即在那些见行者和爱行者中。见行者在此教中出家后，在四资具中成为随行头陀行者。为什么？因为对头陀极其恭敬，所以由于对头陀极其恭敬。爱行者在此教中出家后，成为随行学处者。为什么？因为对学处极其恭敬，所以由于对学处极其恭敬。见行者入正性决定时，成为随法行者。为什么？因为在见的境界中以慧相似而行。爱行者入正性决定时，成为随信行者。为什么？因为以爱而邪胜解。见行者以乐行、钝通和乐行、速通而出离，因为能以乐而抑制诸烦恼。爱行者以苦行、钝通和苦行、速通而出离，因为能以苦而抑制诸烦恼。
由于应当询问"为何如是出离"，所以说"其中什么原因"等。问以何因而出离。因为那爱行者不能乐易舍离诸欲，所以由于不能乐易舍离诸欲而如是出离。他那爱行者从事欲和烦恼欲分离时，以苦而出离，迟缓了知四谛法。而这个是见行者的人，这见行者从最初就对诸欲、烦恼欲和事欲无所希求。他那见行者从彼等诸欲分离时，迅速而乐易出离，迅速了知法。
由于应当说"爱行者以苦行钝通而出离，见行者以乐行速通而出离，应当各有一行"，所以说"苦行有二种：钝通和速通，乐行也有二种：钝通和速通"。由于应当说"如是则一人以两种行出离"，所以说"众生也"等。应如是配合：爱行众生也有二种：软根和利根，见行众生也有二种：软根和利根。那些软根的爱行者和见行者，他们迟缓出离，迟缓了知法。那些利根的爱行者和见行者，他们迅速出离，迅速了知法，因此各人各有一行是合理的。由于应当说"由于用现在时态说明，则成为只是现在出离，不是过去已出离、未来将出离"，所以说"此四"等。应取义为：过去也以此四行出离，现在也出离，未来也将出离，如说"山住立"。


Evanti evaṃ vuttappakārena. Ariyapuggalā catukkamaggaṃ paṭipadaṃ paññāpenti. ‘‘Kimatthaṃ paññāpentī’’ti vattabbattā ‘‘abudhajanasevitāyā’’tiādi vuttaṃ. Ayaṃ vuccati nandiyāvaṭṭassa nayassa bhūmīti taṇhāavijjānaṃ vasena saṃkilesapakkhe dvidisā catusaccayojanāpi samathavipassanānaṃ vasena vodānapakkhe dvidisā catusaccayojanāpi dassitā. Ayaṃ catubbidhā catusaccayojanā nandiyāvaṭṭassa nayassa samuṭṭhānaṃ bhūmi samuṭṭhānabhāvatoti. ‘‘Tathāvidhāya catusaccayojanāya nandiyāvaṭṭassa nayassa samuṭṭhānabhūmibhāvo kena saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ.

82. ‘‘Nandiyāvaṭṭassa nayassa samuṭṭhānabhūtā bhūmi dassitā, tassa nandiyāvaṭṭassa nayassa kattha katamā disā kittakena upaparikkhitabbā’’ti vattabbattā ‘‘veyyākaraṇesu hī’’tiādi vuttaṃ. Hi-saddo pakkhantarattho. Ye disābhūtā āhārādayo dhammā veyyākaraṇesu ‘‘kusalākusalā’’ti vuttaṃ, te disābhūtā āhārādayo dhammā duvidhena ‘‘ime akusalā dhammā saṃkilesadhammā, ime kusalā vodānadhammā’’ti duvidhena upaparikkhitabbā ālocitabbā. ‘‘Katamena duvidhenā’’ti pucchitabbattā ‘‘lokavaṭṭānusārī ca lokavivaṭṭānusārī cā’’ti vuttaṃ. ‘‘Katamaṃ vaṭṭaṃ, katamaṃ vivaṭṭa’’nti pucchitabbattā ‘‘vaṭṭaṃ nāma saṃsāro, vivaṭṭaṃ nibbāna’’nti vuttaṃ. ‘‘Saṃsārassa katamo hetū’’ti pucchitabbattā ‘‘kammakilesā hetu saṃsārassā’’ti vuttaṃ. ‘‘Katamaṃ kammaṃ nāma, cetanāyeva kammaṃ nāma kiṃ, udāhu cetasikañca phaladānasamatthāsamatthampi kammaṃ ki’’nti pucchitabbattā ‘‘tattha kamma’’ntiādi vuttaṃ. Tatthāti tesu kammakilesesu. ‘‘Taṃ kammaṃ kathaṃ kena pakārena daṭṭhabba’’nti ce vadeyya, yathā yena upacayena kataṃ kammaṃ phaladānasamatthaṃ hoti, tasmiṃ upacaye taṃ kammaṃ daṭṭhabbaṃ. ‘‘Te kilesā katamehi dhammehi niddisitabbā’’ti ce puccheyya, sabbepi kilesā catūhi vipallāsehi niddisitabbā. ‘‘Te kilesā kattha daṭṭhabbā’’ti ce puccheyya, dasavatthuke kilesapuñje te kilesā daṭṭhabbā.

‘‘Katamāni dasa vatthūnī’’ti ce puccheyya, cattāro āhārā, cattāro vipallāsā, cattāri upādānāni, cattāro yogā, cattāro ganthā, cattāro āsavā, cattāro oghā, cattāro sallā, catasso viññāṇaṭṭhitiyo, cattāri agatigamanānīti dasa vatthūnīti veditabbāni catunnaṃ kiccavasena ekattā. Ettha ca kilesānaṃ paccayo vatthukāmopi kilesopi kilesavatthu hoti purimānaṃ purimānaṃ kilesānaṃ pacchimānaṃ pacchimānaṃ kilesānaṃ paccayabhāvato.

‘‘Katamo katamo katamassa katamassa vatthū’’ti pucchitabbattā ‘‘paṭhame āhāre’’tiādi vuttaṃ. Ālambitabbe paṭhame kabaḷīkārāhāre paṭhamo ‘‘rūpaṃ subha’’nti vipallāso ārammaṇakaraṇavasena pavattati. Ālambitabbe dutiye phassāhāre dutiyo ‘‘phassapaccayā vedanā sukhā’’ti vipallāso pavattati. Ālambitabbe tatiye cittāhāre tatiyo ‘‘cittaṃ nicca’’nti vipallāso pavattati, ālambitabbe catutthe manosañcetanāhāre ‘‘dhammo attā’’ti vipallāso ārammaṇakaraṇavasena pavattati. Ālambitabbe paṭhame ‘‘rūpaṃ subha’’nti vipallāso paṭhamaṃ kāmupādānaṃ ārammaṇakaraṇavasena pavattati. Sesesupi yathārahaṃ nayānusārena yojetvā attho veditabbo.



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"如是"即如所说的方式。圣者们施设四道行。由于应当说"为何目的而施设"，所以说"为愚人所习行"等。这称为欢喜转方法的地，即依贪爱无明而在染污分以二方式配合四谛，也依止观而在清净分以二方式配合四谛。这四种四谛配合是欢喜转方法的生起、地、生起性。由于应当说"如此四谛配合为欢喜转方法的生起地，应以何证明"，所以说"因此说"等。
82. 由于应当说"已显示欢喜转方法的生起地，应在何处以何方向以何种方式观察彼欢喜转方法"，所以说"在诸解释中"等。"hi"字表示另一方面。在诸解释中说"善不善"的那些作为方向的食等法，应以二种方式观察思维那些作为方向的食等法："这些不善法是染污法，这些善法是清净法"。由于应当询问"以何二种"，所以说"随顺世间轮回和随顺出世间还灭"。由于应当询问"什么是轮回，什么是还灭"，所以说"轮回即是轮回，还灭是涅槃"。由于应当询问"轮回的什么是因"，所以说"业烦恼是轮回的因"。由于应当询问"什么是业，是只有思是业，还是心所与能不能生果也是业"，所以说"其中业"等。"其中"即在那些业烦恼中。如果问"应如何以何种方式见彼业"，应如已造作能生果的业，应在彼积集中见彼业。如果问"应以何法说明那些烦恼"，应以四颠倒说明一切烦恼。如果问"应在何处见彼等烦恼"，应在十事烦恼聚中见彼等烦恼。
如果问"什么是十事"，应知四食、四颠倒、四取、四轭、四系、四漏、四暴流、四箭、四识住、四不正行为十事，因为以四种作用成为一性。此中烦恼的缘，事欲也是，烦恼也是烦恼事，因为前前烦恼对后后烦恼有缘性。
由于应当询问"什么什么是什么什么的事"，所以说"在初食"等。在所缘的第一段食中，第一"色是净"的颠倒以所缘作用而转起。在所缘的第二触食中，第二"触缘受是乐"的颠倒转起。在所缘的第三心食中，第三"心是常"的颠倒转起。在所缘的第四意思食中，"法是我"的颠倒以所缘作用而转起。在所缘的第一"色是净"颠倒中，第一欲取以所缘作用而转起。在其余中也应随适宜以方法顺序配合而知义。

83. ‘‘Tesu āhārādīsu katamo katamassa puggalassa upakkileso’’ti vattabbattā ‘‘tattha yo cā’’tiādi vuttaṃ. Tatthāti tesu āhārādīsu, taṇhācaritadiṭṭhicaritesu vā. Taṇhācaritassa rūpavedanāsu tibbacchandarāgassa uppajjanato yo ca kabaḷīkāro āhāro, yo ca phassāhāro pavattati, ime kabaḷīkārāhāraphassāhārā taṇhācaritassa puggalassa upakkilesā bhavanti. Diṭṭhicaritassa dhammacittesu balavaattaniccābhinivesassa uppajjanato yo ca manosañcetanāhāro, yo ca viññāṇāhāro pavattati, ime manosañcetanāhāraviññāṇāhārā diṭṭhicaritassa puggalassa upakkilesā bhavanti. ‘‘Tattha yo ca asubhe subha’’ntiādīsupi vuttanayānusārena attho gahetabboti. Purimānaṃ dvinnaṃ dvinnaṃ taṇhāpadhānattā ceva taṇhāsabhāvattā ca, pacchimānaṃ dvinnaṃ dvinnaṃ diṭṭhipadhānattā ceva diṭṭhisabhāvattā cāti.

84. ‘‘Katamasmiṃ paṭhamādike āhāre katamo paṭhamādiko vipallāso pavattatī’’ti pucchitabbattā ‘‘tattha kabaḷīkāre āhāre’’tiādinā nāmavasena niyametvā pubbe vuttatthameva dasseti. ‘‘Katamasmiṃ vipallāse ṭhito katamaṃ upādiyatī’’ti pucchitabbattā ‘‘paṭhame vipallāse ṭhito’’tiādi vuttaṃ. Paṭhame vipallāse ṭhito puggalo kāme yena upādānena upādiyati, idaṃ upādānaṃ ‘‘kāmupādānaṃ nāmā’’ti vuccati. Sesesu iminā nayena yojanā kātabbā.

‘‘Yena kāmupādānena kāmehi puggalo saṃyujjati, ayaṃ kāmupādānadhammo ‘kāmayogo’ti vuccatī’’tiādinā yojanā kātabbā. Sesānaṃ yojanatthādayo pāḷito, aṭṭhakathāto ca pākaṭā.

85. ‘‘Āhārādīsu katame katamā disā’’ti pucchitabbattā ‘‘tattha imā catasso disā’’tiādi vuttaṃ. Tattha tesu āhāracatukkādīsu dasasu catukkesu paṭhamo paṭhamo kabaḷīkārāhārādiko paṭhamā disā, dutiyo dutiyo phassāhārādiko dutiyā disā, tatiyo tatiyo viññāṇāhārādiko tatiyā disā, catuttho catuttho manosañcetanāhārādiko catutthā disāti veditabbā.

‘‘Tāsu catūsu disāsu tesu kabaḷīkārāhārādīsu dhammesu katame dhammā katamassa upakkilesā’’ti pucchitabbattā ime āhārādayo dhammā imassa puggalassa upakkilesāti vibhattāti dassetuṃ ‘‘tattha yo ca kabaḷīkāro āhāro…pe… ime diṭṭhicaritassa udattassa upakkilesā’’ti vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘kabaḷīkārāhāro āhārotiādi āhārādīsu ye yassa puggalassa upakkilesā, taṃ vibhajitvā dassetuṃ āraddha’’nti (netti. aṭṭha. 85) vuttaṃ. Dasannaṃ suttānanti ekadesabhūtānaṃ dasannaṃ suttānaṃ. Atthoti sabhāvadhammo. Saddattho hi asamānoti. ‘‘Byañjanameva nāna’’nti etena ca saddatthassa nānattaṃ dasseti.

‘‘Kabaḷīkārāhārādīsu katame āhārādayo katamena vimokkhamukhena pariññaṃ pahānaṃ gacchantī’’ti pucchitabbattā ‘‘tattha yo ca kabaḷīkāro’’tiādi vuttaṃ.

Itīti evaṃ vuttappakārā. Sabbeti sabbe āhārādayo dhammā lokavaṭṭānusārino bhavanti. Teti te sabbe āhārādayo dhammā. Lokāti lokato vaṭṭato. Tīhi vimokkhamukhehi aniccānupassanādīhi niyyanti.



我来为您直译这段巴利文：
1.30. 等所说。对那些断见常见，四十三种菩提分法是对治之道。哪些是四十三？"无常想、苦想、无我想"这三种想，和"断想、离贪想、灭想"这三种想，共六种想；以及"四念处、四正勤、四神足、五根、五力、七觉支、八道支"，这四十三种菩提分法以观的方式称为对治之道。

----------------------

 这是一段巴利语复注，我尝试翻译如下：

83. 因为需要说明"在这些资食等中，哪个是哪个人的随烦恼"，所以说"其中谁"等。"其中"指在这些资食等中，或在贪行和见行中。

对于贪行者，由于在色和受中生起强烈的贪欲和贪染，食段食和触食得以生起，这两种资食成为贪行者的随烦恼。对于见行者，由于在法和心中生起强烈的常见我慢，意思识食和思食得以生起，这两种资食成为见行者的随烦恼。应按照"其中谁在不净中见为净"等处所说的方法来理解。前两种是以贪为主导，具有贪的本质；后两种是以见为主导，具有见的本质。

84. 因为需要问"在最初等资食中，最初等颠倒如何生起"，所以通过名称限定，显示先前已说过的意义。因为需要问"站在哪种颠倒中，执取什么"，所以说"站在第一颠倒中"等。

站在第一颠倒中的人，以何种执取执取欲，这种执取称为"欲执"。其余的应以此方式类推。

应按照"以何种欲执，人被欲系缚，这种欲执法称为'欲轭'"等方式类推。其余部分的连接意义等可从经文和义注中明了。

85. 因为需要问"在资食等中，哪些是哪些方向"，所以说"其中这四个方向"等。

在这十种四组中，第一个是食段食等为第一方向，第二个是触食等为第二方向，第三个是识食等为第三方向，第四个是意思食等为第四方向。

因为需要问"在这四个方向的资食等法中，哪些法是哪个人的随烦恼"，所以为了显示"这些资食等法是这个人的随烦恼"而说"其中谁的食段食"等。在义注中说："为了分别显示哪些资食等是哪个人的随烦恼而开始"。

十部经等指部分经文。义指本质法。因为语言义是不同的。"唯是文字"表示语言义的差异。

因为需要问"在食段食等中，哪些资食等以何种解脱门得到了了知和舍弃"，所以说"其中谁的食段食"等。

如是所说的方式。一切资食等法随世间流转。这些资食等法。从世间流转中。以三种解脱门即无常随观等而出离。


86. Saṃkilesapakkhe disābhūtā āhāracatukkādayo dasa catukkā dhammā ācariyena niddhāretvā dassitā, amhehi ca ñātā, ‘‘vodānapakkhe katame disābhūtā dhammā’’ti pucchitabbattā vodānapakkhe disābhūte dhamme dassetuṃ ‘‘catasso paṭipadā’’tiādi vuttaṃ. Cattāro vihārāti dibbavihārā brahmavihārā ariyavihārā āneñjavihārāti cattāro vihārā. Tesu rūpāvacarasamāpattiyo dibbavihārā, catasso appamaññāyo brahmavihārā, catasso phalasamāpattiyo ariyavihārā, catasso arūpasamāpattiyo āneñjavihārācattāro acchariyā abbhutā dhammāti mānapahānaṃ ālayasamugghāto avijjāpahānaṃ bhavūpasamoti cattāro acchariyaabbhutadhammā. Cattāri adhiṭṭhānānīti saccādhiṭṭhānaṃ cāgādhiṭṭhānaṃ paññādhiṭṭhānaṃ upasamādhiṭṭhānanti cattāri adhiṭṭhānāni. Catasso samādhibhāvanāti chandasamādhibhāvanā vīriyasamādhibhāvanā cittasamādhibhāvanā vīmaṃsāsamādhibhāvanāti catasso samādhibhāvanā. Cattārosukhabhāgiyāti indriyasaṃvaro tapo bojjhaṅgo sabbūpadhipaṭinissaggoti cattāro sukhabhāgiyā. Avasesā pākaṭā.

‘‘Catūsu catūsu paṭipadādīsu katamo paṭipadādiko paṭhamo satipaṭṭhānādiko bhavatī’’ti pucchitabbattā ‘‘paṭhamā paṭipadā paṭhamaṃ satipaṭṭhāna’’ntiādi vuttaṃ. ‘‘Paṭipadādayo paññāpadaṭṭhānādikā, satipaṭṭhānādayo pana satipadaṭṭhānādikā, tasmā ‘paṭhamā paṭipadā paṭhamaṃ satipaṭṭhāna’ntiādiyojanā kātabbā’’ti vattabbattā ‘‘paṭhamā paṭipadā bhāvitā bahulīkatā paṭhamaṃ satipaṭṭhānaṃ pūretī’’tiādi vuttaṃ, pūrakapūretabbabhāvato tathā yojanā kātabbāti adhippāyo. Atha vā ‘‘bhāvitā bahulīkatā katame paṭipadādayo katame satipaṭṭhānādike pūrentī’’ti pucchitabbattā ‘‘paṭhamā paṭipadā bhāvitā bahulīkatā paṭhamaṃ satipaṭṭhānaṃ pūretī’’tiādi vuttaṃ.



我来为您直译这段巴利文：
86. 老师已确定并显示染污分中作为方向的食等十种四法，我们也已了知，由于应当询问"在清净分中什么是作为方向的诸法"，为显示清净分中作为方向的诸法，所以说"四种行道"等。四住处即：天住处、梵住处、圣住处、不动住处等四住处。其中色界定是天住处，四无量是梵住处，四果定是圣住处，四无色定是不动住处。四种稀有未曾有法即：断除慢、断除执着、断除无明、寂灭有，这四种稀有未曾有法。四种决定即：真实决定、舍离决定、智慧决定、寂静决定等四种决定。四种定的修习即：欲定修习、精进定修习、心定修习、观察定修习等四种定的修习。四种乐分即：根律仪、苦行、觉支、一切依的舍离等四种乐分。其余显著。
由于应当询问"在四种行道等中，什么行道等是第一念住等"，所以说"第一行道是第一念住"等。由于应当说"行道等是慧的近因等，而念住等是念的近因等，因此应作'第一行道是第一念住'等配合"，所以说"修习、多修第一行道圆满第一念住"等，意思是由于有能圆满和所圆满的关系，所以应如是配合。或者由于应当询问"已修习、多修哪些行道等圆满哪些念住等"，所以说"修习、多修第一行道圆满第一念住"等。

87. ‘‘Tesu dasasu paṭipadācatukkādīsu katame dhammā katamā disā, katame dhammā katamā disā’’ti pucchitabbattā ‘‘tattha imā catasso disā paṭhamā paṭipadā, paṭhamo satipaṭṭhāno’’tiādi vuttaṃ. Tatthāti tesu dasasu paṭipadācatukkādīsu. Imā mayā vuccamānā paṭhamā paṭipadādayo disā catasso disā bhavanti.

‘‘Tesu catūsu disābhūtesu paṭipadācatukkādīsu katamo disābhūto attho katamassa puggalassa bhesajja’’nti pucchitabbattā ‘‘tattha paṭhamā paṭipadā…pe… diṭṭhicaritassa udattassa bhesajja’’nti vuttaṃ.

‘‘Tesu dasasu paṭipadādicatukkesu dhammesu katamo katamo katamaṃ katamaṃ vimokkhamukha’’nti pucchitabbattā ‘‘tattha dukkhā ca paṭipadā’’tiādi vuttaṃ. Attho pana ṭīkāyaṃ vitthārena vutto pākaṭo. Saṃkilesapakkhe disābhūtā āhāracatukkādayo dasa catukkā samatikkamitabbapahātabbabhāvena niddhāritā, vodānapakkhe pana disābhūtā paṭipadācatukkādayo dasa catukkā samatikkamapahāyakabhāvena niddhāritā.

‘‘Tesaṃ āhāracatukkādīnaṃ dasannaṃ catukkānaṃ samatikkamanapahānasaṅkhātaṃ yaṃ vikkīḷitañca tesaṃ paṭipadācatukkādīnaṃ dasannaṃ catukkānaṃ bhāvanāsaṅkhātaṃ yaṃ vikkīḷitañca sacchikiriyāsaṅkhātaṃ yaṃ vikkīḷitañca atthi, taṃ tividhaṃ vikkīḷitaṃ katamesaṃ puggalānaṃ vikkīḷitaṃ bhavatī’’ti pucchitabbattā ‘‘tesaṃ vikkīḷita’’nti vuttaṃ. Atha vā ‘‘yathāvuttappakārehi vimokkhamukhehi ye buddhapaccekabuddhasāvakā vimucciṃsu, tesu buddhasseva vikkīḷitaṃ bhavati kiṃ, paccekabuddhasseva vikkīḷitaṃ bhavati kiṃ, sāvakasseva vikkīḷitaṃ bhavati kiṃ, udāhu sabbesaṃ buddhapaccekabuddhasāvakānaṃ vikkīḷitaṃ bhavati ki’’nti vicāraṇāya sambhavato ‘‘tesaṃ vikkīḷita’’nti vuttaṃ. Yathāvuttappakārehi vimokkhamukhehi ye buddhapaccekabuddhasāvakā mucciṃsu, tesaṃ buddhapaccekabuddhasāvakānaṃ vikkīḷitaṃ. Yaṃ āhāracatukkādīnaṃ dasannaṃ catukkānaṃ saparasantāne samatikkamanapahānañca yā paṭipadācatukkādīnaṃ dasannaṃ catukkānaṃ saparasantāne bhāvanāsampādanā, sacchikiriyāsampādanā ca atthi, idaṃ sabbaṃ vikkīḷitaṃ nāma bhavatīti attho.

‘‘Sabbesaṃ āhāracatukkādīnaṃ dasannaṃ catukkānaṃ sabbe paṭipadācatukkādayo dasa catukkā paṭipakkhā honti kiṃ, udāhu yathākkamaṃ catukkānaṃ catukkā paṭipakkhā honti ki’’nti vicāraṇāya sambhavato yathākkamaṃ catukkānaṃ catukkā paṭipakkhā honti pahātabbapahāyakabhāvenāti dassento ‘‘cattāro āhārā tesaṃ paṭipakkho catasso paṭipadā’’tiādimāha. Aṭṭhakathāyaṃ pana – ‘‘idāni āhārādīnaṃ paṭipadādīhi yena samatikkamanaṃ, taṃ nesaṃ paṭipakkhabhāvaṃ dassento ‘cattāro āhārā tesaṃ paṭipakkho catasso paṭipadā’tiādimāhā’’ti (netti. aṭṭha. 87) vuttaṃ. Tattha saṃkilesapakkhe cattāro ye āhārā niddhāritā, tesaṃ catunnaṃ āhārānaṃ vodānapakkhe yā catasso paṭipadā niddhāritā, tā catasso paṭipadā paṭipakkho āhārānaṃ pahātabbattā, paṭipadānaṃ pana pahāyakattā. Satipi āhārānaṃ appahātabbabhāve vipassanārammaṇattā āhārapaṭibaddhachandarāgappahānavasena pahātabbabhāvo vuttoti evamādiyojanā kātabbā.


我来为您直译这段巴利文：
87. 由于应当询问"在那十种行道四法等中，什么法是什么方向，什么法是什么方向"，所以说"其中这四方向：第一行道、第一念住"等。"其中"即在那十种行道四法等中。这些我所说的第一行道等成为四方向。
由于应当询问"在那四种作为方向的行道四法等中，什么作为方向的意义是什么人的药"，所以说"其中第一行道......是见行高慢者的药"。
由于应当询问"在那十种行道等四法中，什么什么是什么什么解脱门"，所以说"其中苦行"等。义理在注释书中已详细说明显著。染污分中作为方向的食等十种四法已确定为应超越、应断除，而清净分中作为方向的行道等十种四法已确定为能超越、能断除。
由于应当询问"那食等十种四法所说的超越断除之游戏，以及那行道等十种四法所说的修习之游戏和证悟之游戏，这三种游戏是什么人的游戏"，所以说"他们的游戏"。或者由于可以考虑"以如所说的解脱门而解脱的佛、辟支佛、声闻中，是只有佛的游戏吗，是只有辟支佛的游戏吗，是只有声闻的游戏吗，还是所有佛、辟支佛、声闻的游戏呢"，所以说"他们的游戏"。以如所说的解脱门而解脱的佛、辟支佛、声闻，是他们佛、辟支佛、声闻的游戏。食等十种四法在自他相续中的超越断除，以及行道等十种四法在自他相续中的修习成就、证悟成就，这一切称为游戏，此为其义。
由于可以考虑"所有食等十种四法是否都以所有行道等十种四法为对治，还是依次以四法对四法为对治"，为显示依次以四法对四法为对治，以应断和能断的关系，所以说"四食以四行道为对治"等。在注释书中则说："现在为显示食等以行道等超越的对治性，所以说'四食以四行道为对治'等"。其中在染污分已确定的四食，以清净分已确定的四行道为对治，因为诸食应断除，而诸行道能断除。虽然诸食因为是观的所缘而不应断除，但说以断除与食相系的欲贪的方式而应断除，如是等应作配合。


Sīhāti sīhasadisā buddhā ca sīhasadisā paccekabuddhā ca sīhasadisā sāvakā cāti sīhasadisā visuṃ visuṃ yojetabbā. Sāvakā pana ahatarāgadosamohāpi santi, tepi ‘‘sīhā’’ti maññeyyunti taṃ nivattāpanatthaṃ ‘‘hatarāgadosamohā’’ti vuttaṃ. Hanitabbāti hatā, rāgo ca doso ca moho ca rāgadosamohā, hatā rāgadosamohā etehi sāvakehīti hatarāgadosamohā, sāvakāti yojanā kātabbā sāvakānaṃyeva byabhicārasambhavatoti. Tesaṃ sīhānaṃ buddhānaṃ, tesaṃ sīhānaṃ paccekabuddhānaṃ, tesaṃ sīhānaṃ sāvakānaṃ bhāvanā vodānapakkhe bhāvitabbānaṃ bodhipakkhiyadhammānaṃ bhāvanā vaḍḍhanā ca, sacchikiriyā vodānapakkheyeva sacchikātabbānaṃ phalanibbānānaṃ sacchikiriyā ca, byantīkiriyā saṃkilesapakkhe pahātabbānaṃ pahānasaṅkhātā byantīkiriyā ca vikkīḷitaṃ nāma bhavati.

Indriyādhiṭṭhānanti saddhindriyādīnaṃ indriyānaṃ adhiṭṭhānaṃ pavattanaṃ bhāvanā, sacchikiriyā ca. Vipariyāsānadhiṭṭhānanti vipallāsānaṃ adhiṭṭhānaṃ pahānavasena appavattanaṃ, anuppādanañca saṅkhepato vikkīḷitaṃ nāmāti gahitaṃ. Indriyāni saddhindriyādīni saddhammagocaro saddhammassa vodānapakkhassa gocaro pavattanahetūti adhippetāni. Vipariyāsā vipallāsā kilesagocaro saṃkilesapakkhassa gocaro pavattihetūti adhippetā.

‘‘Cattāro āhārātiādinā saṃkilesapakkhe āhāracatukkādīnaṃ dasannaṃ catukkānaṃ taṇhācaritādīnaṃ catunnaṃ puggalānaṃ upakkilesavibhāvanāmukhena yā niddhāraṇā ācariyena katā, ‘catasso paṭipadā’tiādinā ca vodānapakkhe paṭipadācatukkādīnaṃ dasannaṃ catukkānaṃ taṇhācaritādīnaṃ catunnaṃ puggalānaṃ vodānavibhāvanāmukhena yā niddhāraṇā ācariyena katā, sā ayaṃ niddhāraṇā katamassa nayassa samuṭṭhānaṃ bhūmīti vuccatī’’ti pucchitabbattā ‘‘ayaṃ vuccati sīhavikkīḷitassa nayassa bhūmī’’ti vuttaṃ. Tattha ayanti yā ayaṃ vuttanayena dvippakārā niddhāraṇā katā, sā ayaṃ dvippakārā niddhāraṇā sīhavikkīḷitassa nayassa bhūmi pavattiṭṭhānaṃ samuṭṭhānanti nayasamuṭṭhānakosallehi puggalehi vuccatīti yojanā kātabbāti.

‘‘Vuttappakārāya niddhāritāya nayassa bhūmibhāvo kasmā viññāyatī’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tena vuttappakārāya niddhāraṇāya nayabhūmibhāvena ‘‘yo neti…pe… kusalāti cā’’ti yaṃ vacanaṃ ācariyo āha, tena vacanena viññāyatīti.



以下是巴利文的完整直译：
狮子般的是诸佛，狮子般的是独觉佛，狮子般的是弟子，应当各自连接。而弟子们确实有未断除贪嗔痴，他们也可能认为自己是"狮子"，为了制止这一点，说"未断除贪嗔痴"。"应当被斩断"意味着被斩断，贪、嗔、痴被斩断，即贪嗔痴被这些弟子斩断，应当连接弟子，因为只有弟子才可能有过失。
对于这些狮子般的佛，这些狮子般的独觉佛，这些狮子般的弟子，在清净阶段应当修习的菩提分法的修习与增长，在清净阶段应当现证的果与涅槃的现证，在烦恼阶段应当断除的断除，被称为戏耍。
"根的确立"是指信根等诸根的确立、运作、修习和现证。"颠倒的确立"是指通过断除颠倒来使颠倒不再运作，并概括地不生起，这被称为戏耍。信根等诸根意在表示正法的领域，清净阶段的领域和运作的因。颠倒意在表示烦恼的领域，染污阶段的运作之因。
"四种食"等开始，在染污阶段，对十种四组、渴爱性格等四种人，通过显示随烦恼而进行的区分，是阿阇梨所做的；在清净阶段，对十种四组、渴爱性格等四种人，通过显示清净而进行的区分，这种区分被问及是哪种方法的基础，因此说"这被称为狮子戏耍方法的基础"。在这里，这种通过所说方法而进行的两种区分，是狮子戏耍方法的基础、运作场所，由善于方法的人们所说。
"为什么通过所述方式确定的方法基础可以被了知？"因此说"因此"等。通过所述方式的区分，方法基础被了知，即阿阇梨所说"谁引导……善"等语句，通过这语句可以了知。


Sīhavikkīḷitanayabhūmi ācariyena vibhāvitā, amhehi ca ñātā, ‘‘katamā tipukkhalanayabhūmī’’ti pucchitabbattā tipukkhalanayabhūmiṃ vibhāvetukāmo ‘‘tattha ye dukkhāya paṭipadāyā’’tiādimāha. Evaṃ sati ‘‘ayaṃ saṃkileso, tīṇi akusalamūlānī’’tiādivacanameva ācariyena vattabbaṃ, kasmā pana ‘‘tattha ye dukkhāya paṭipadāyā’’tiādivacanaṃ vattabbanti? Saccaṃ, tipukkhalanayabhūmibhāvanā pana ugghaṭitaññuādipuggalattayavasena pavattā, tasmā ugghaṭitaññuādipuggalattayaṃ vibhāvetuṃ ‘‘tattha ye dukkhāya paṭipadāyā’’tiādivacanaṃ vuttaṃ. Evamapi ‘‘tattha yo sukhāya paṭipadāya khippābhiññāya niyyāti, ayaṃ ugghaṭitaññū’’tiādivacanameva vattabbaṃ , kasmā pana ‘‘tattha ye dukkhāya paṭipadāyā’’tiādivacanaṃ vattabbanti? Saccaṃ, ugghaṭitaññuādipuggalattayaṃ pana sīhavikkīḷitanayato tipukkhalanayassa niggacchanato nikkhamanato sīhavikkīḷitanayabhūmivibhāvanāyaṃ paṭipadāvibhāgato vibhāvitapuggalacatukkato niddhāritaṃ, sīhavikkīḷitanayabhūmivibhāvanāyaṃ paṭipadāvibhāgato vibhāvitaṃ puggalacatukkaṃ paṭhamaṃ vibhāvetuṃ ‘‘tattha ye dukkhāya paṭipadāyā’’tiādi vuttaṃ. Tatthāti yo paṭipadācatukko sīhavikkīḷitanayabhūmivibhāvanāyaṃ niddhārito, tasmiṃ paṭipadācatukke. Yeti ye dandhaudattā diṭṭhicaritapuggalā yathākkamaṃ sukhāya paṭipadāya dandhābhiññāya ca sukhāya paṭipadāya khippābhiññāya ca niyyanti, iti niyyakā dve puggalā ca niddhāritā. ‘‘Tesaṃ catunnaṃ puggalānaṃ katamo saṃkileso’’ti pucchitabbattā ‘‘tesaṃ catunnaṃ puggalānaṃ ayaṃ saṃkileso’’ti vissajjetuṃ ‘‘tesaṃ catunnaṃ puggalānaṃ ayaṃ saṃkileso’’tiādi vuttaṃ. Cattāro āhārā niddhāritā…pe… cattāri agatigamanāni niddhāritāni, iti ayaṃ dasavidho āhāracatukkādicatukko tesaṃ catunnaṃ puggalānaṃ saṃkileso hoti. Tesaṃ catunnaṃ puggalānaṃ saṃkileso ācariyena niddhārito, ‘‘katamaṃ vodāna’’nti pucchitabbattā ‘‘tesaṃ catunnaṃ puggalānaṃ idaṃ vodāna’’ntiādi vuttaṃ. Catasso paṭipadā niddhāritā, catasso appamāṇā niddhāritā, iti idaṃ dasavidhaṃ paṭipadācatukkādicatukkabhūtaṃ dhammajātaṃ tesaṃ catunnaṃ puggalānaṃ vodānaṃ hoti.



狮子戏耍方法的基础已被阿阇梨阐明，也被我们所知。因为会被问到"什么是三转方法的基础"，为了阐明三转方法的基础，因此说"其中那些以苦行道"等。
如此，阿阇梨应当只说"这是染污，三不善根"等语句，为什么却要说"其中那些以苦行道"等语句呢？确实如此，但三转方法基础的修习是依据利根等三种人而运作的，因此为了阐明利根等三种人，说了"其中那些以苦行道"等语句。
即使这样，也应当只说"其中谁以乐行道速知而解脱，此人是利根者"等语句，为什么要说"其中那些以苦行道"等语句呢？确实如此，但利根等三种人是从狮子戏耍方法中产生出来的三转方法，因为是从狮子戏耍方法基础阐明中的行道分类所阐明的四种人中确定的，为了首先阐明在狮子戏耍方法基础阐明中通过行道分类所阐明的四种人，因此说"其中那些以苦行道"等。
"其中"指在狮子戏耍方法基础阐明中确定的四种行道。"那些"指那些迟钝和聪慧的见行人，按次第以乐行道迟知和乐行道速知而解脱，如是确定了两种解脱者。
因为会被问到"这四种人的染污是什么"，为了解答"这四种人的染污是这个"，因此说"这四种人的染污是这个"等。确定了四种食...乃至...确定了四种不正行，如是这十种四食等四组是这四种人的染污。
这四种人的染污已被阿阇梨确定，因为会被问到"什么是清净"，因此说"这四种人的清净是这个"等。确定了四种行道，确定了四种无量，如是这十种行道等四组的法性是这四种人的清净。

88. ‘‘Tesu catūsu puggalesu katamo puggalo ugghaṭitaññū, katamo puggalo vipañcitaññū, katamo puggalo neyyo’’ti pucchitabbattā ‘‘tattha ye’’tiādi vuttaṃ. ‘‘Pubbepi ‘tattha ye’tiādinā cattāro puggalā niddhāritā, kasmā pana puna ‘‘tattha ye’tiādinā cattāro puggalā niddhāritā’’ti ce vadeyya? Pubbe saṃkilesavodānaṃ sāmibhāvena niddhāritā, pacchā pana ugghaṭitaññuādīnaṃ avayavānaṃ samūhabhāvena niddhāritāti visesattho gahetabbo. Tattha ye…pe… ime dve puggalāti ettha yojanattho heṭṭhā vuttasadisova. Tatthāti tesu catūsu puggalesu. Yoti udatto diṭṭhicarito. Ayanti ayaṃ niyato udatto diṭṭhicarito. Puna yoti udattova taṇhācarito ca mando diṭṭhicarito ca. Sādhāraṇāyāti dukkhāya paṭipadāya khippābhiññāya ca sukhāya paṭipadāya dandhābhiññāya ca.

‘‘Ugghaṭitaññuādayo tayo puggalā ācariyena niddhāritā, tesu tīsu puggalesu katamassa katamassa katamaṃ katamaṃ bhagavā upadisatī’’ti pucchitabbattā ‘‘tattha bhagavā’’tiādi vuttaṃ. Atha vā ‘‘paṭipadābhedena puggalabhedo ācariyena vibhāvito, kathaṃ desanābhedena puggalabhedo vibhāvito’’ti vattabbattā desanābhedenapi puggalabhedaṃ vibhāvetuṃ ‘‘tattha bhagavā’’tiādi vuttaṃ. Tatthāti tesu tīsu ugghaṭitaññuādīsu puggalesu. ‘‘Samathadesanāvipassanādesanābhedeneva puggalabhedo vibhāvito’’ti vattabbattā mududhammadesanātikkhadhammadesanābhedenapi puggalabhedaṃ vibhāvetuṃ ‘‘tattha bhagavā’’tiādi vuttaṃ. Sesesupi evameva anusandhyattho vattabbo.

Visuṃ visuṃ paṭipadābhedena cattāro hutvā visuṃ ca sampiṇḍitā ca paṭipadābhedena ceva desanābhedena ca tayo hontīti vibhāvetuṃ ‘‘tattha ye’’tiādiṃ puna vatvā ‘‘iti kho cattāri hutvā tīṇi bhavantī’’ti vuttaṃ. Tattha cattāri tīṇīti liṅgavipallāsaniddeso, ‘‘cattāro tayo’’ti pana pakatiliṅganiddeso kātabbova.

‘‘Tesaṃ tiṇṇaṃ puggalānaṃ katamo saṃkileso’’ti pucchitabbattā ‘‘tesaṃ tiṇṇaṃ puggalānaṃ ayaṃ saṃkileso’’tiādi vuttaṃ. Tattha ayaṃ saṃkilesoti ‘‘tīṇi akusalamūlāni…pe… sīlavipatti diṭṭhivipatti ācāravipattī’’ti niddhāritānaṃ akusalānaṃ dhammānaṃ iti ayaṃ samūho saṃkileso hoti. ‘‘Tesaṃ tiṇṇaṃ puggalānaṃ saṃkileso ācariyena niddhārito, kathaṃ vodānaṃ niddhāritabba’’nti vattabbattā ‘‘tesaṃ tiṇṇaṃ puggalānaṃ idaṃ vodāna’’ntiādi vuttaṃ. Tattha idaṃ vodānanti ‘‘tīṇi kusalamūlāni…pe… tīṇi vimokkhamukhāni suññataṃ animittaṃ appaṇihita’’nti niddhāritānaṃ kusaladhammānaṃ samūhabhūtaṃ iti idaṃ dhammajātaṃ vodānaṃ hoti.

‘‘Vuttappakārena cattāro hutvā tayo puggalā bhavantīti ācariyena vibhāvitā, tayo hutvā kittakā puggalā bhavantī’’ti vattabbabhāvato ‘‘iti kho cattāri hutvā tīṇi bhavanti, tīṇi hutvā dve bhavanti taṇhācarito ca diṭṭhicarito cā’’tiādi vuttaṃ. Itīti heṭṭhā vuttappakārena cattāri cattāro hutvā tīṇi tayo bhavanti. Tīṇi tayo hutvā taṇhācarito ca diṭṭhicarito cāti dve puggalā bhavanti.

‘‘Tesaṃ dvinnaṃ puggalānaṃ katamo saṃkileso’’ti vattabbabhāvato ‘‘tesaṃ dvinnaṃ puggalānaṃ ayaṃ saṃkileso’’tiādi vuttaṃ. Tattha ayaṃ saṃkilesoti ‘‘taṇhā ca avijjā ca…pe… sassatadiṭṭhi ca ucchedadiṭṭhi cā’’ti niddhāritānaṃ akusaladhammānaṃ iti ayaṃ samūho saṃkileso hoti.


因为会被问到"在这四种人中，哪个人是利根者，哪个人是中根者，哪个人是钝根者"，所以说"其中那些"等。如果说"以前也用'其中那些'等确定了四种人，为什么现在又用'其中那些'等确定四种人"？应当理解这特殊含义：前面是以主人的身份确定染污和清净，后面则是以利根等部分的集合体身份来确定。
"其中那些...这两种人"，这里的连接含义与前面所说相同。"其中"指在那四种人中。"谁"指聪慧的见行人。"这"指这确定的聪慧见行人。再次"谁"指聪慧的爱行人和迟钝的见行人。"共同的"指苦行道速知和乐行道迟知。
因为会被问到"阿阇梨已确定利根等三种人，在这三种人中，世尊对谁说什么"，所以说"其中世尊"等。或者因为要说"阿阇梨已经通过行道差别阐明人的差别，如何通过教说差别阐明人的差别"，为了通过教说差别来阐明人的差别，所以说"其中世尊"等。"其中"指在那三种利根等人中。
因为要说"仅通过止观教说的差别来阐明人的差别"，为了通过柔软法教说和锐利法教说的差别来阐明人的差别，所以说"其中世尊"等。在其余部分也应当这样说明其连贯意义。
为了阐明通过各自行道差别成为四种，又通过行道差别和教说差别综合成三种，所以再次说"其中那些"等，然后说"如是四变成三"。其中"四、三"是性别变化的说明，但应当作"四个、三个"的正常性别说明。
因为会被问到"这三种人的染污是什么"，所以说"这三种人的染污是这个"等。其中"这个染污"指所确定的"三不善根...乃至...戒败坏、见败坏、行为败坏"等不善法的这个集合是染污。因为要说"阿阇梨已确定这三种人的染污，如何确定清净"，所以说"这三种人的清净是这个"等。其中"这个清净"指所确定的"三善根...乃至...空、无相、无愿三解脱门"等善法的集合，这种法性是清净。
因为要说"阿阇梨已阐明四变成三种人，三变成几种人"，所以说"如是四变成三，三变成爱行者和见行者两种"等。"如是"指按照前面所说的方式，四个变成三个。三个变成爱行者和见行者两种人。
因为要说"这两种人的染污是什么"，所以说"这两种人的染污是这个"等。其中"这个染污"指所确定的"爱和无明...乃至...常见和断见"等不善法的这个集合是染污。


‘‘Tesaṃ dvinnaṃ puggalānaṃ saṃkileso ācariyena niddhārito, kathaṃ vodāna’’nti vattabbabhāvato ‘‘tesaṃ dvinnaṃ puggalānaṃ idaṃ vodāna’’ntiādi vuttaṃ. Idaṃ vodānanti ‘‘samatho ca vipassanā ca…pe… saupādisesā ca nibbānadhātu, anupādisesā ca nibbānadhātū’’ti niddhāritānaṃ kusaladhammānaṃ samūhabhūtaṃ iti idaṃ dhammajātaṃ vodānaṃ hoti.

‘‘Tīṇi akusalamūlānī’’tiādinā saṃkilesapakkhe akusalamūlatikādīnaṃ dvinnaṃ dvādasannaṃ tikānaṃ, tiṇṇaṃ ugghaṭitaññuādipuggalānaṃ saṃkilesavibhāvanāmukhena yā niddhāraṇā katā, ‘‘tīṇi kusalamūlānī’’tiādinā vodānapakkhe kusalamūlatikādīnaṃ dvinnaṃ dvādasannaṃ tikānaṃ, tiṇṇaṃ ugghaṭitaññuādipuggalānaṃ vodānavibhāvanāmukhena yā niddhāraṇā katā, ayaṃ vuttappakāraniddhāraṇā tipukkhalassa ca nayassa, aṅkusassa ca nayassa bhūmi samuṭṭhānaṃ pavattihetu nāmāti yojetvā ‘‘taṇhā ca avijjā cā’’tiādinā saṃkilesapakkhe taṇhāavijjādukādīnaṃ pannarasannaṃ dukānaṃ, dvinnaṃ taṇhācaritadiṭṭhicaritānaṃ puggalānaṃ vodānavibhāvanāmukhena yā niddhāraṇā katā, ‘‘samatho ca vipassanā cā’’tiādinā vodānapakkhe samathavipassanādukādīnaṃ ekūnavīsatidukānaṃ, dvinnaṃ taṇhācaritadiṭṭhicaritānaṃ puggalānaṃ vodānavibhāvanāmukhena yā niddhāraṇā katā, ayaṃ vuttappakārā nandiyāvaṭṭassa nayassa bhūmītipi nīharitvā yojetabbā. Puggalādhiṭṭhānavasena hi nandiyāvaṭṭanayato sīhavikkīḷitanayassa sambhavo, sīhavikkīḷitanayato ca tipukkhalanayassa sambhavo hoti. Dhammādhiṭṭhānavasena pana sīhavikkīḷitanayato tipukkhalanayassa sambhavo, tipukkhalanayato ca nandiyāvaṭṭanayassa sambhavo hoti. Tenāha aṭṭhakathāyaṃ ‘‘ante ‘taṇhā ca avijjā cā’tiādinā samathassa nayassa bhūmi dassitā. Teneva hi ‘cattāri hutvā tīṇi bhavanti, tīṇi hutvā dve bhavantī’ti vutta’’nti (netti. aṭṭha. 88).

‘‘Kasmā pana ayaṃ vuttappakārāya niddhāraṇāya tipukkhalassa ca nayassa, aṅkusassa ca nayassa bhūmibhāvo viññāyatī’’ti vattabbabhāvato ‘‘tenāhā’’tiādi vuttaṃ. Tena yathāvuttassa niddhāraṇāya bhūmibhāvena ācariyo ‘‘yo akusale…pe… disālocanenāti cā’’ti yaṃ vacanaṃ āha, tena vacanena vuttappakārāya niddhāraṇāya tipukkhala…pe… yassa bhūmibhāvo viññāyatīti attho.

‘‘Ettāvatā nayasamuṭṭhānaṃ paripuṇṇaṃ hoti, aññaṃ natthī’’ti vattabbattā ‘‘niyuttaṃ nayasamuṭṭhāna’’nti vuttaṃ. Yena yena nayasamuṭṭhānena saṃkilesapakkhe vā akusalā dhammā niddhāritā , vodānapakkhe vā kusalā dhammā niddhāritā, taṃ taṃ nayasamuṭṭhānaṃ niyuttaṃ yathārahaṃ niddhāretvā yujjitabbanti attho gahetabbo.


因为要说"阿阇梨已确定这两种人的染污，如何确定清净"，所以说"这两种人的清净是这个"等。"这个清净"指所确定的"止和观...乃至...有余依涅槃界和无余依涅槃界"等善法的总和，这种法性是清净。
通过"三不善根"等，在染污方面，通过显示三种利根等人的染污而进行的十二种三法组和两个不善根三法组的确定；通过"三善根"等，在清净方面，通过显示三种利根等人的清净而进行的十二种三法组和两个善根三法组的确定，这种所述方式的确定是三转方法和钩索方法的基础、生起、运作因。
连接起来说，通过"爱和无明"等，在染污方面，通过显示两种爱行见行人的染污而进行的十五种二法组的确定；通过"止和观"等，在清净方面，通过显示两种爱行见行人的清净而进行的十九种二法组的确定，这种所述方式是欢喜轮转方法的基础。应当这样引申连接。因为依据人的确立，从欢喜轮转方法产生狮子戏耍方法，从狮子戏耍方法产生三转方法。而依据法的确立，从狮子戏耍方法产生三转方法，从三转方法产生欢喜轮转方法。因此注释中说："最后通过'爱和无明'等显示止息方法的基础。正是因此说'四变成三，三变成二'"。
因为要说"为什么通过所述方式的确定而了知这是三转方法和钩索方法的基础"，所以说"因此"等。以此阿阇梨说"谁在不善...乃至...观察方向"等语句，通过这语句了知所述方式的确定是三转等方法的基础，这是其意义。
因为要说"至此方法生起已完整，再无其他"，所以说"已确立方法生起"。应当理解其意义是：通过任何方法生起而在染污方面确定不善法，或在清净方面确定善法，那些方法生起都应当适当地确定和联系。


Nayakkamena pana saṅkhepato dassayissāmi – dve puggalā, tayo puggalā, cattāro puggalāti puggalā tikoṭṭhāsā bhavanti, catudisā, chadisā, aṭṭhadisāti disāpi tikoṭṭhāsā bhavanti. Tattha dve puggalāti taṇhācarito puggalo, diṭṭhicarito puggaloti dve puggalā bhavanti. Tayo puggalāti ugghaṭitaññupuggalo, vipañcitaññupuggalo, neyyapuggaloti tayo puggalā bhavanti. Cattāro puggalāti dukkhāpaṭipadādandhābhiññādibhedena bhinnā mudindriyo taṇhācarito puggalo, mudindriyo diṭṭhicarito puggalo, tikkhindriyo taṇhācarito puggalo, tikkhindriyo diṭṭhicarito puggaloti cattāro puggalā bhavanti. Catudisāti saṃkilesapakkhe dve dve disā, vodānapakkhe dve dve disāti catudisā bhavanti. Chadisāti saṃkilesapakkhe tisso tisso disā, vodānapakkhe tisso tisso disāti chadisā bhavanti. Aṭṭhadisāti saṃkilesapakkhe catasso catasso disā, vodānapakkhe catasso catasso disāti aṭṭhadisā bhavanti. Tesu dve dve taṇhācaritadiṭṭhicarite puggale, catudisā ca nissāya nandiyāvaṭṭanayasamuṭṭhānaṃ bhavati. Tayo ugghaṭitaññuvipañcitaññuneyyapuggale ca chadisā ca nissāya tipukkhalanayasamuṭṭhānaṃ bhavati. Dukkhāpaṭipadādandhābhiññādibhedena bhinne cattāro mudindriyataṇhācaritatikkhindriyataṇhācaritamudindriyadiṭṭhicaritatikkhindriyadiṭṭhicarite puggale ca aṭṭhadisā ca nissāya sīhavikkīḷitanayasamuṭṭhānaṃ bhavati . Ekekasmiṃ nayasamuṭṭhāne vibhajite disālocanaaṅkusanayasamuṭṭhānānipi vibhajitāni bhavanti.

‘‘Kathaṃ nandiyāvaṭṭanayasamuṭṭhānaṃ bhavatī’’ti ce vadeyya? ‘‘Taṇhā ca avijjā ca ahirikañca anottappañca assati ca asampajaññañca ayonisomanasikāro ca kosajjañca dovacassañca ahaṃkāro ca mamaṃkāro ca assaddhā ca pamādo ca asaddhammassavanañca asaṃvaro ca abhijjhā ca byāpādo ca nīvaraṇañca saṃyojanañca kodho ca upanāho ca makkho ca paḷāso ca issā ca maccherañca māyā ca sāṭheyyañca sassatadiṭṭhi ca ucchedadiṭṭhi cā’’ti (netti. 88) dukadukavasena desito ayaṃ disābhūto akusaladhammasamūho dvinnaṃ taṇhācaritadiṭṭhicaritānaṃ puggalānaṃ saṃkileso hotīti saṃkilesapakkhe saṃkilesasāmaññabhāvena yojetvā ‘‘imesu pannarasasu dukadukavasena desitesu disābhūtesu akusaladhammesu katamo akusaladhammo katamassa puggalassa disā’’ti manasāva disādhammabhāvena oloketvā ‘‘ayaṃ ayaṃ paṭhamo paṭhamo akusaladhammo taṇhācaritassa puggalassa saṃkilesapakkhe paṭhamā disā nāma, ayaṃ ayaṃ dutiyo dutiyo akusaladhammo diṭṭhicaritassa puggalassa saṃkilesapakkhe dutiyā disā nāmā’’ti visuṃ visuṃ yojetvā samudayasaccadukkhasaccāni yathārahaṃ nīharitvā vibhajitabbadhammasabhāvo ca yena saṃvaṇṇanāvisesena dassito, so saṃvaṇṇanāviseso ca nandiyāvaṭṭanayasamuṭṭhānaṃ bhavati, tassa olokanā ca yena saṃvaṇṇanāvisesena dassitā, so saṃvaṇṇanāviseso ca disālocananayasamuṭṭhānaṃ bhavati, tathā oloketvā disāvisesabhūtassa dhammavisesassa puggalānaṃ nayanañca yena saṃvaṇṇanāvisesena nayati, so saṃvaṇṇanāviseso ca aṅkusanayasamuṭṭhānaṃ bhavati.



我来为您直译这段巴利文：
现在我将简要地说明 - 有两种人、三种人、四种人，这样人分为三类，有四方、六方、八方，方位也分为三类。其中两种人是：贪欲行者、邪见行者，这就是两种人。三种人是：利根者、中根者、钝根者，这就是三种人。四种人是：根据苦行迟钝通达等差别而分，即钝根贪欲行者、钝根邪见行者、利根贪欲行者、利根邪见行者，这就是四种人。四方是：染污分两方，清净分两方，这就是四方。六方是：染污分三方，清净分三方，这就是六方。八方是：染污分四方，清净分四方，这就是八方。在这些中，依据两种贪欲行者和邪见行者以及四方而生起欢喜轮转方法。依据三种利根、中根、钝根之人以及六方而生起三翻方法。依据苦行迟钝通达等差别所分的四种钝根贪欲行者、利根贪欲行者、钝根邪见行者、利根邪见行者以及八方而生起狮子游戏方法。在每一种方法生起中分别时，方位观察调御方法也都被分别了。
若问："如何生起欢喜轮转方法？"答："贪爱与无明、无惭与无愧、失念与不正知、不如理作意与懈怠、难教与我执、我所执与不信、放逸与不闻正法、不防护与贪欲、嗔恚与障碍、结缚与忿怒、恼害与覆藏、恼害与嫉妒、悭吝与诳骗、诈伪与常见、断见"，这些以二法二法方式所说的、作为方位的不善法集合，成为两种贪欲行者和邪见行者的染污。在染污分中，以染污共同性相结合，以心思维："在这十五对以二法二法方式所说的、作为方位的不善法中，哪个不善法是哪种人的方位？"以方位法性观察后，"这第一类不善法是贪欲行者在染污分中的第一方位，这第二类不善法是邪见行者在染污分中的第二方位"，如此分别结合，适当地引出集谛和苦谛，以及所应分别的法性和以某种特殊解释所显示的，这种特殊解释就是欢喜轮转方法的生起。对它的观察以某种特殊解释所显示的，这种特殊解释就是方位观察方法的生起。如此观察后，对作为特殊方位的特殊法引导诸补特伽罗，以某种特殊解释来引导的，这种特殊解释就是调御方法的生起。


‘‘Samatho ca vipassanā ca, hirī ca ottappañca, sati ca sampajaññañca, yonisomanasikāro ca vīriyārambho ca, sovacassañca dhamme ñāṇañca anvaye ñāṇañca, khaye ñāṇañca anuppāde ñāṇañca, saddhā ca appamādo ca, saddhammassavanañca saṃvaro ca, anabhijjhā ca abyāpādo ca, rāgavirāgā ca cetovimutti, avijjāvirāgā ca paññāvimutti, abhisamayo ca appicchatā ca, santuṭṭhi ca akkodho ca, anupanāho ca amakkho ca, apaḷāso ca issāpahānañca macchariyappahānañca vijjā ca, vimutti ca saṅkhatārammaṇo ca vimokkho, asaṅkhatārammaṇo ca vimokkho, saupādisesā ca nibbānadhātu, anupādisesā ca nibbānadhātū’’ti (netti. 88) tikadukavasena desitaṃ idaṃ disābhūtaṃ kusalasamūhadhammajātaṃ dvinnaṃ taṇhācaritadiṭṭhicaritānaṃ puggalānaṃ vodānaṃ hotīti vodānapakkhe vodānasāmaññabhāvena yojetvā ‘‘imesu ekūnavīsatiyā dukadukavasena vā desitesu disābhūtesu dhammesu katamo katamo kusaladhammo katamassa katamassa puggalassa disā’’ti manasāva disādhammabhāvena oloketvā ‘‘ayaṃ paṭhamo paṭhamo kusaladhammo taṇhācaritassa puggalassa vodānapakkhe paṭhamā disā nāma, ayaṃ dutiyo dutiyo kusaladhammo diṭṭhicaritassa puggalassa vodānapakkhe dutiyā disā nāmā’’ti visuṃ visuṃ yojetvā maggasaccanirodhasaccāni yathārahaṃ nīharitvā vibhajitabbadhammabhāvo ca yena saṃvaṇṇanāvisesena dassito, so saṃvaṇṇanāviseso ca nandiyāvaṭṭanayasamuṭṭhānaṃ bhavati, tassa olokanā ca yena saṃvaṇṇanāvisesena dassitā, so saṃvaṇṇanāviseso ca disālocananayasamuṭṭhānaṃ bhavati, tathā oloketvā disāvisesabhūtassa dhammavisesassa puggalānaṃ nayanañca yena saṃvaṇṇanāvisesena nayati, so saṃvaṇṇanāviseso ca aṅkusanayasamuṭṭhānaṃ bhavati.


我来为您直译这段巴利文：
"止与观，惭与愧，念与正知，如理作意与精进，柔和与法智、类智，尽智与无生智，信与不放逸，闻正法与防护，无贪与无嗔，离贪心解脱、离无明慧解脱，现观与少欲，知足与无忿，无恼害与无覆藏，无恼害与断除嫉妒、断除悭吝与明，解脱与缘有为解脱，缘无为解脱，有余依涅槃界与无余依涅槃界"，这些以三法二法方式所说的、作为方位的善法集，成为两种贪欲行者和邪见行者的清净。在清净分中，以清净共同性相结合，以心思维："在这十九对以二法二法方式所说的、作为方位的诸法中，哪些善法是哪些人的方位？"以方位法性观察后，"这第一类善法是贪欲行者在清净分中的第一方位，这第二类善法是邪见行者在清净分中的第二方位"，如此分别结合，适当地引出道谛和灭谛，以及所应分别的法性和以某种特殊解释所显示的，这种特殊解释就是欢喜轮转方法的生起。对它的观察以某种特殊解释所显示的，这种特殊解释就是方位观察方法的生起。如此观察后，对作为特殊方位的特殊法引导诸补特伽罗，以某种特殊解释来引导的，这种特殊解释就是调御方法的生起。


‘‘Kathaṃ tipukkhalanayasamuṭṭhānaṃ bhavatī’’ti ce puccheyya, ‘‘tīṇi akusalamūlāni – lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. Tīṇi duccaritāni – kāyaduccaritaṃ , vacīduccaritaṃ, manoduccaritaṃ. Tayo akusalavitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Tisso akusalasaññā – kāmasaññā, byāpādasaññā, vihiṃsāsaññā. Tisso viparītasaññā – niccasaññā, sukhasaññā, attasaññā. Tisso vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Tisso dukkhatā – dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā. Tayo aggī – rāgaggi, dosaggi, mohaggi. Tayo sallā – rāgasallo, dosasallo, mohasallo. Tisso jaṭā – rāgajaṭā, dosajaṭā, mohajaṭā. Tisso akusalūpaparikkhā – akusalaṃ kāyakammaṃ , akusalaṃ vacīkammaṃ, akusalaṃ manokammaṃ. Tisso vipattiyo – sīlavipatti, diṭṭhivipatti, ācāravipattī’’ti (netti. 88) tikavasena desito ayaṃ disābhūto akusaladhammasamūho tiṇṇaṃ ugghaṭitaññuvipañcitaññuneyyapuggalānaṃ saṃkileso hotīti saṃkilesapakkhe saṃkilesasāmaññabhāvena yojetvā ‘‘imesu dvādasasu tikatikavasena desitesu disābhūtesu akusaladhammesu katamo katamo akusalo dhammo katamassa katamassa puggalassa disā’’ti manasāva disādhammabhāvena oloketvā ‘‘ayaṃ ayaṃ paṭhamo paṭhamo akusaladhammo ugghaṭitaññupuggalassa saṃkilesapakkhe paṭhamā disā nāma. Ayaṃ ayaṃ dutiyo dutiyo akusaladhammo vipañcitaññupuggalassa saṃkilesapakkhe dutiyā disā nāma. Ayaṃ ayaṃ tatiyo tatiyo akusaladhammo neyyassa puggalassa saṃkilesapakkhe tatiyā disā nāmā’’ti visuṃ visuṃ yojetvā samudayasaccadukkhasaccāni yathārahaṃ nīharitvā vibhajitabbadhammasabhāvo ca yena saṃvaṇṇanāvisesena dassito. So saṃvaṇṇanāviseso ca tipukkhalanayasamuṭṭhānaṃ bhavati. Tassa olokanā ca yena saṃvaṇṇanāvisesena dassitā, so saṃvaṇṇanāviseso ca disālocananayasamuṭṭhānaṃ bhavati tathā oloketvā disāvisesabhūtassa dhammavisesassa puggalānaṃ nayanañca yena saṃvaṇṇanāvisesena nayati, so saṃvaṇṇanāviseso aṅkusanayasamuṭṭhānaṃ bhavati.


我来为您直译这段巴利文：
若问："如何生起三翻方法？"应答："三不善根：贪不善根、嗔不善根、痴不善根。三种恶行：身恶行、语恶行、意恶行。三种不善寻：欲寻、嗔恚寻、伤害寻。三种不善想：欲想、嗔恚想、伤害想。三种颠倒想：常想、乐想、我想。三种受：乐受、苦受、不苦不乐受。三种苦性：苦苦性、行苦性、坏苦性。三种火：贪火、嗔火、痴火。三种箭：贪箭、嗔箭、痴箭。三种结：贪结、嗔结、痴结。三种不善观察：不善身业、不善语业、不善意业。三种失坏：戒失坏、见失坏、行失坏。"这些以三法方式所说的、作为方位的不善法集合，成为利根者、中根者、钝根者三种人的染污。在染污分中，以染污共同性相结合，以心思维："在这十二组以三法三法方式所说的、作为方位的不善法中，哪些不善法是哪些人的方位？"以方位法性观察后，"这第一类不善法是利根者在染污分中的第一方位。这第二类不善法是中根者在染污分中的第二方位。这第三类不善法是钝根者在染污分中的第三方位"，如此分别结合，适当地引出集谛和苦谛，以及所应分别的法性和以某种特殊解释所显示的。这种特殊解释就是三翻方法的生起。对它的观察以某种特殊解释所显示的，这种特殊解释就是方位观察方法的生起。如此观察后，对作为特殊方位的特殊法引导诸补特伽罗，以某种特殊解释来引导的，这种特殊解释就是调御方法的生起。


‘‘Tīṇi kusalamūlāni – alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ. Tīṇi sucaritāni – kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ. Tayo kusalavitakkā – nekkhammavitakko, abyāpādavitakko, avihiṃsāvitakko. Tayo samādhī – savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. Tisso kusalasaññā – nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā. Tisso aviparītasaññā – aniccasaññā, dukkhasaññā, anattasaññā. Tisso kusalūpaparikkhā – kusalaṃ kāyakammaṃ, kusalaṃ vacīkammaṃ, kusalaṃ manokammaṃ. Tīṇi soceyyāni – kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ. Tisso sampattiyo – sīlasampatti, samādhisampatti, paññāsampatti . Tisso sikkhā – adhisīlasikkhā, adhicittasikkhā , adhipaññāsikkhā. Tayo khandhā – sīlakkhandho, samādhikkhandho, paññākkhandho. Tīṇi vimokkhamukhāni – suññataṃ, animittaṃ, appaṇihita’’nti (netti. 88) tikatikavasena desitaṃ idaṃ disābhūtaṃ kusalasamūhadhammajātaṃ tiṇṇaṃ ugghaṭitaññuvipañcitaññuneyyapuggalānaṃ vodānaṃ hotīti vodānapakkhe vodānasāmaññabhāvena yojetvā ‘‘imesu dvīsu dvādasasu tikatikavasena desitesu disābhūtesu kusaladhammesu katamo katamo kusaladhammo katamassa katamassa puggalassa disā’’ti manasāva disādhammabhāvena oloketvā ‘‘ayaṃ ayaṃ paṭhamo paṭhamo kusaladhammo ugghaṭitaññupuggalassa vodānapakkhe paṭhamā disā nāma. Ayaṃ ayaṃ dutiyo dutiyo kusalo dhammo vipañcitaññupuggalassa vodānapakkhe dutiyā disā nāma. Ayaṃ ayaṃ tatiyo tatiyo kusaladhammo neyyapuggalassa vodānapakkhe tatiyā disā nāmā’’ti visuṃ visuṃ disābhāvena yojetvā maggasaccanirodhasaccāni yathārahaṃ nīharitvā vibhajitabbadhammasabhāvo ca yena saṃvaṇṇanāvisesena dassito. So saṃvaṇṇanāviseso ca tipukkhalanayasamuṭṭhānaṃ bhavati. Tassa olokanā ca yena saṃvaṇṇanāvisesena dassitā, so saṃvaṇṇanāviseso ca disālocananayasamuṭṭhānaṃ bhavati. Tathā oloketvā disāvisesabhūtassa dhammassa puggalānaṃ nayanañca yena saṃvaṇṇanāvisesena nayati, so saṃvaṇṇanāviseso ca aṅkusanayasamuṭṭhānaṃ bhavati.


我来为您直译这段巴利文：
"三善根：无贪善根、无嗔善根、无痴善根。三种善行：身善行、语善行、意善行。三种善寻：出离寻、无嗔恚寻、无伤害寻。三种定：有寻有伺定、无寻唯伺定、无寻无伺定。三种善想：出离想、无嗔恚想、无伤害想。三种不颠倒想：无常想、苦想、无我想。三种善观察：善身业、善语业、善意业。三种清净：身清净、语清净、意清净。三种成就：戒成就、定成就、慧成就。三种学：增上戒学、增上心学、增上慧学。三蕴：戒蕴、定蕴、慧蕴。三解脱门：空、无相、无愿。"这些以三法三法方式所说的、作为方位的善法集，成为利根者、中根者、钝根者三种人的清净。在清净分中，以清净共同性相结合，以心思维："在这两组十二类以三法三法方式所说的、作为方位的善法中，哪些善法是哪些人的方位？"以方位法性观察后，"这第一类善法是利根者在清净分中的第一方位。这第二类善法是中根者在清净分中的第二方位。这第三类善法是钝根者在清净分中的第三方位"，如此分别以方位性相结合，适当地引出道谛和灭谛，以及所应分别的法性和以某种特殊解释所显示的。这种特殊解释就是三翻方法的生起。对它的观察以某种特殊解释所显示的，这种特殊解释就是方位观察方法的生起。如此观察后，对作为特殊方位的法引导诸补特伽罗，以某种特殊解释来引导的，这种特殊解释就是调御方法的生起。


‘‘Kathaṃ sīhavikkīḷitanayasamuṭṭhāna’’nti ce puccheyya, ‘‘cattāro āhārā, cattāro vipallāsā, cattāri upādānāni, cattāro yogā, cattāro ganthā, cattāro āsavā, cattāro oghā, cattāro sallā, catasso viññāṇaṭṭhitiyo, cattāri agatigamanānī’’ti (netti. 87) catukkacatukkavasena desito ayaṃ disābhūto catukko catukko akusaladhammo ‘‘dukkhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa taṇhācaritassa ca dukkhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa taṇhācaritassa ca sukhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa diṭṭhicaritassa ca sukhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa diṭṭhicaritassa cā’’ti catunnaṃ puggalānaṃ saṃkilesoti saṃkilesapakkhe saṃkilesasāmaññabhāvena yojetvā ‘‘imesu catukkacatukkavasena desitesu dasasu catukkesu dhammesu katamo katamo akusaladhammo katamassa katamassa puggalassa disā’’ti manasāva saṃkilesapakkhe disādhammabhāvena oloketvā ‘‘ayaṃ ayaṃ paṭhamo paṭhamo akusaladhammo dukkhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa taṇhācaritassa puggalassa paṭhamā disā nāma. Ayaṃ ayaṃ dutiyo dutiyo akusaladhammo dukkhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa taṇhācaritassa puggalassa dutiyā disā nāma. Ayaṃ ayaṃ tatiyo tatiyo akusaladhammo sukhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa diṭṭhicaritassa puggalassa tatiyā disā nāma. Ayaṃ ayaṃ catuttho catuttho akusaladhammo sukhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa diṭṭhicaritassa puggalassa catutthā disā nāmā’’ti visuṃ visuṃ disābhāvena yojetvā, samudayasaccadukkhasaccāni yathārahaṃ nīharitvā, vibhajitabbadhammasabhāvo ca yena saṃvaṇṇanāvisesena dassito. So saṃvaṇṇanāviseso ca sīhavikkīḷitanayasamuṭṭhānaṃ bhavati. Tassa olokanā ca yena saṃvaṇṇanāvisesena dassitā, so saṃvaṇṇanāviseso ca disālocananayasamuṭṭhānaṃ bhavati. Tathā oloketvā disāvisesabhūtassa dhammassa puggalānaṃ nayanañca yena saṃvaṇṇanāvisesena nayati, so saṃvaṇṇanāviseso ca aṅkusanayasamuṭṭhānaṃ bhavati.


我来为您直译这段巴利文：
若问："如何生起狮子游戏方法？"应答："四种食、四种颠倒、四种取、四种轭、四种结、四种漏、四种暴流、四种箭、四种识住、四种不正行"，这些以四法四法方式所说的、作为方位的四类四类不善法，是"苦行迟钝通达的钝根贪欲行者、苦行速疾通达的利根贪欲行者、乐行迟钝通达的钝根邪见行者、乐行速疾通达的利根邪见行者"四种人的染污。在染污分中，以染污共同性相结合，以心思维："在这以四法四法方式所说的十组四法中，哪些不善法是哪些人的方位？"以心在染污分中以方位法性观察后，"这第一类不善法是苦行迟钝通达的钝根贪欲行者的第一方位。这第二类不善法是苦行速疾通达的利根贪欲行者的第二方位。这第三类不善法是乐行迟钝通达的钝根邪见行者的第三方位。这第四类不善法是乐行速疾通达的利根邪见行者的第四方位"，如此分别以方位性相结合，适当地引出集谛和苦谛，以及所应分别的法性和以某种特殊解释所显示的。这种特殊解释就是狮子游戏方法的生起。对它的观察以某种特殊解释所显示的，这种特殊解释就是方位观察方法的生起。如此观察后，对作为特殊方位的法引导诸补特伽罗，以某种特殊解释来引导的，这种特殊解释就是调御方法的生起。


‘‘Catasso paṭipadā, cattāro satipaṭṭhānā, cattāri jhānāni, cattāro vihārā, cattāro sammappadhānā, cattāro acchariyā abbhutā dhammā, cattāri adhiṭṭhānāni, catasso samādhibhāvanā, cattāro sukhabhāgiyā dhammā, catasso appamāṇā’’ti (netti. 86) catukkacatukkavasena desitaṃ idaṃ disābhūtaṃ kusalasamūhadhammajātaṃ ‘‘dukkhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa taṇhācaritassa ca dukkhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa taṇhācaritassa ca sukhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa diṭṭhicaritassa sa sukhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa diṭṭhicaritassa cā’’ti catunnaṃ puggalānaṃ vodānaṃ hotīti vodānapakkhe vodānasāmaññabhāvena yojetvā ‘‘imesu catukkacatukkavasena desitesu dasasu catukkesu kusaladhammesu katamo katamo kusaladhammo katamassa katamassa puggalassa disā’’ti manasāva disādhammabhāvena oloketvā, ‘‘ayaṃ ayaṃ paṭhamo paṭhamo kusaladhammo dukkhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa taṇhācaritassa puggalassa paṭhamā disā nāma. Ayaṃ ayaṃ dutiyo dutiyo kusaladhammo dukkhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa taṇhācaritassa puggalassa dutiyā disā nāma. Ayaṃ ayaṃ tatiyo tatiyo kusaladhammo sukhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa diṭṭhicaritassa puggalassa tatiyā disā nāma. Ayaṃ ayaṃ catuttho catuttho kusaladhammo sukhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa diṭṭhicaritassa puggalassa catutthā disā nāmā’’ti visuṃ visuṃ disābhāvena yojetvā, maggasaccanirodhasaccāni yathārahaṃ nīharitvā, vibhajitabbadhammasabhāvo ca yena saṃvaṇṇanāvisesena dassito. So saṃvaṇṇanāviseso ca sīhavikkīḷitanayasamuṭṭhānaṃ bhavati. Tassa olokanā ca yena saṃvaṇṇanāvisesena dassitā. So saṃvaṇṇanāviseso ca disālocananayasamuṭṭhānaṃ bhavati. Tathā oloketvā disāvisesassa dhammassa puggalānaṃ nayanañca yena saṃvaṇṇanāvisesena nayati, so saṃvaṇṇanāviseso ca aṅkusanayasamuṭṭhānaṃ bhavatīti nayakkamena saṅkhepato nayasamuṭṭhānaṃ bhavatīti viññātabbanti.

Iti nayasamuṭṭhāne sattibalānurūpā racitā

Vibhāvanā niṭṭhitā.

Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.

Sāsanapaṭṭhānavibhāvanā


这是完整的巴利文直译:
"四种行道、四念处、四禅那、四住处、四正勤、四种稀有未曾有法、四种决意、四种禅修、四种导向安乐之法、四种无量"(《导论》86),这是以四四法方式所说的作为方位的善法集合。"对于以苦行道、迟钝智、软弱根性、贪行者,以苦行道、速疾智、利根性、贪行者,以乐行道、迟钝智、软弱根性、见行者,以乐行道、速疾智、利根性、见行者"这四种人的清净,在清净分中以清净共性相连接后,以心观察"在这以四四法方式所说的十种四法中,哪些善法是哪些补特伽罗的方位",思维"这第一善法是苦行道、迟钝智、软弱根性、贪行补特伽罗的第一方位。这第二善法是苦行道、速疾智、利根性、贪行补特伽罗的第二方位。这第三善法是乐行道、迟钝智、软弱根性、见行补特伽罗的第三方位。这第四善法是乐行道、速疾智、利根性、见行补特伽罗的第四方位。"分别以方位性相连接,适当地引出道谛和灭谛,所应分别的法性以特殊注释方式显示。这特殊注释方式即是狮子游戏法的生起。对此的观察以特殊注释方式显示。这特殊注释方式即是方位观察法的生起。如是观察方位特殊法和补特伽罗的引导以特殊注释方式引导,这特殊注释方式即是钩法的生起,应当了知以法的次第简要说明法的生起。
如是依能力所作的法生起
解释终。
诸智者应当依照注释书和复注书详细分别理解甚深义理。
教法缘起解释

89. ‘‘Tattha katamaṃ nayasamuṭṭhāna’’ntiādinā ācariyena sabbathā nayasamuṭṭhānaṃ ṭhapitaṃ, amhehi ca ñātaṃ, ‘‘soḷasahārapañcanayaaṭṭhārasamūlapadesu aṭṭhārasa mūlapadā kathaṃ vibhattā, kuhiṃ amhehi daṭṭhabbā’’ti vattabbabhāvato ‘‘tattha aṭṭhārasa mūlapadā kuhiṃ daṭṭhabbā’’tiādi vuttaṃ. Tatthāti tesu soḷasahārapañcanayaaṭṭhārasamūlapadesu aṭṭhārasa mūlapadā kena padena ācariyena vibhattā, kuhiṃ amhehi vitthārato daṭṭhabbāti pucchati. Aṭṭhārasa mūlapadā sāsanapaṭṭhāne mayā vibhattā, tumhehi ca vitthārato sāsanapaṭṭhāne daṭṭhabbāti vissajjeti. Vibhattāyeva hi aṭṭhārasa mūlapadā daṭṭhabbā bhavanti. Aṭṭhakathāyaṃ (netti. aṭṭha. 89) pana –

‘‘Evaṃ sabbathā nayasamuṭṭhānaṃ vibhajitvā idāni sāsanapaṭṭhānaṃ vibhajanto yasmā saṅgahavārādīsu mūlapadeheva paṭṭhānaṃ saṅgahetvā sarūpato na dassitaṃ, tasmā yathā mūlapadehi paṭṭhānaṃ niddhāretabbaṃ, evaṃ paṭṭhānatopi mūlapadāni niddhāretabbānīti dassanatthaṃ ‘aṭṭhārasa mūlapadā kuhiṃ daṭṭhabbā? Sāsanapaṭṭhāne’ti āhā’’ti –

Vuttaṃ. Sāsanapaṭṭhāne aṭṭhārasa mūlapadā daṭṭhabbāti ācariyena vuttā, ‘‘katamaṃ taṃ sāsanapaṭṭhāna’’nti pucchitabbattā ‘‘tattha katamaṃ sāsanapaṭṭhāna’’ntiādi vuttaṃ. Tatthāti tesu aṭṭhārasamūlapadasāsanapaṭṭhānesu katamaṃ taṃ sāsanapaṭṭhānanti idāni mayā niddhāriyamānaṃ bhagavatā desitaṃ saṃkilesabhāgiyādisuttaṃ sāsanapaṭṭhānaṃ nāmāti vissajjeti. Sāsananti pariyattisāsanaṃ. Paṭṭhānanti tassa pariyattisāsanassa saṃkilesabhāgiyatādīhi pakārehi ṭhānaṃ pavattanaṃ paṭṭhānaṃ, taṃdīpanasuttaṃ pana idha paṭṭhānaṃ nāma. Tena vuttaṃ – ‘‘saṃkilesabhāgiyaṃ sutta’’ntiādi. Atha vā sāsananti adhisīlaadhicittaadhipaññāsikkhattayaṃ sāsanaṃ nāma, taṃ sikkhattayaṃ patiṭṭhahati etena saṃkilesādināti paṭṭhānaṃ, sikkhattayassa sāsanassa paṭṭhānanti sāsanapaṭṭhānaṃ. Tadādhārabhūtaṃ suttampi ṭhānyūpacārato sāsanapaṭṭhānaṃ nāma. Taṃ sāsanapaṭṭhānasuttaṃ sarūpato dassetuṃ –

‘‘Saṃkilesabhāgiyaṃ suttaṃ, vāsanābhāgiyaṃ suttaṃ, nibbedhabhāgiyaṃ suttaṃ, asekkhabhāgiyaṃ suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ, saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca asekkhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ, vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ, taṇhāsaṃkilesabhāgiyaṃ suttaṃ, diṭṭhisaṃkilesabhāgiyaṃ suttaṃ, duccaritasaṃkilesabhāgiyaṃ suttaṃ, taṇhāvodānabhāgiyaṃ suttaṃ, diṭṭhivodānabhāgiyaṃ suttaṃ, duccaritavodānabhāgiyaṃ sutta’’nti –

Vuttaṃ. ‘‘Tesu suttesu ye saṃkilesādayo bhagavatā vuttā, tesu saṃkilesādīsu saṃkileso kittako’’ti pucchitabbattā ‘‘tattha saṃkileso tividho taṇhāsaṃkileso diṭṭhisaṃkileso duccaritasaṃkileso’’ti vuttaṃ. Tatthāti tesu suttantesu saṃkilesādīsu dhammesu. ‘‘Tividhe tasmiṃ saṃkilese taṇhāsaṃkileso katamena kusalena visujjhatī’’ti pucchitabbattā ‘‘tattha taṇhāsaṃkileso samathena visujjhatī’’ti vuttaṃ. Tatthāti tasmiṃ tividhe taṇhāsaṃkilesādike. ‘‘So samatho khandhesu katamo khandho’’ti pucchitabbattā ‘‘so samatho samādhikkhandho’’ti vuttaṃ.

这是巴利文的完整直译：
"此中何为法生起"等,由阿阇黎从各方面确立了法生起,我们也已了知,"在十六种引导、五种法及十八根本句中,十八根本句如何分别,我们应在何处观察",因此说"此中十八根本句应在何处观察"等。此中:在那些十六种引导、五种法及十八根本句中,阿阇黎以何句分别十八根本句,我们应在何处详细观察?回答:十八根本句已在教法缘起中被我分别,你们也应在教法缘起中详细观察。因为已分别的十八根本句应当被观察。在注释书(《导论注》89)中说:
"如是从各方面分别法生起后,现在要分别教法缘起,因为在摄集品等中只以根本句摄集缘起而未明显显示其本质,所以为了显示应当如何由根本句确定缘起,也应当由缘起确定根本句,因此说'十八根本句应在何处观察?在教法缘起中'。"
阿阇黎说应当在教法缘起中观察十八根本句,因为应当询问"何为彼教法缘起",所以说"此中何为教法缘起"等。此中:在那些十八根本句和教法缘起中,何为彼教法缘起?回答:现在我所确定的,世尊所说的杂染分等经即是教法缘起。教法即是教理教法。缘起即是彼教理教法以杂染分等方式的安立、转起为缘起,而显示此的经在此称为缘起。或者,教法即是增上戒、增上心、增上慧三学为教法,由此杂染等而安立三学,故称缘起,是三学教法的缘起故称教法缘起。作为彼之所依的经,依止处的假说也称为教法缘起。为显示彼教法缘起经的本质而说:
"杂染分经、习气分经、通达分经、无学分经、杂染分及习气分经、杂染分及通达分经、杂染分及无学分经、杂染分及通达分及无学分经、杂染分及习气分及通达分经、习气分及通达分经、渴爱杂染分经、见杂染分经、恶行杂染分经、渴爱清净分经、见清净分经、恶行清净分经。"
因为应当询问"在彼等经中,世尊所说的杂染等,在彼等杂染等中杂染有几种",所以说"此中杂染有三种:渴爱杂染、见杂染、恶行杂染"。此中:在彼等经中的杂染等诸法中。因为应当询问"在彼三种杂染中渴爱杂染以何善法清净",所以说"此中渴爱杂染以止而清净"。此中:在彼三种渴爱杂染等中。因为应当询问"彼止是诸蕴中的哪一蕴",所以说"彼止是定蕴"。

 ‘‘Diṭṭhisaṃkileso kena visujjhatī’’ti pucchitabbattā ‘‘diṭṭhisaṃkileso vipassanāya visujjhatī’’ti vuttaṃ. ‘‘Sā vipassanā katamo khandho’’ti vattabbattā ‘‘sā vipassanā paññākkhandho’’ti vuttaṃ. ‘‘Duccaritasaṃkileso kena visujjhatī’’ti vattabbattā ‘‘duccaritasaṃkileso sucaritena visujjhatī’’ti vuttaṃ. ‘‘Taṃ sucaritaṃ katamo khandho’’ti vattabbattā ‘‘taṃ sucaritaṃ sīlakkhandho’’ti vuttaṃ. ‘‘Tasmiṃ sīle ṭhitassa puggalassa kiṃ bhavatī’’ti vattabbattā ‘‘tassa sīle patiṭṭhitassā’’tiādi vuttaṃ. Sīle sucaritasaṅkhāte sīlakkhandhe patiṭṭhitassa tassa sīlavantassa puggalassa bhavesu kāmabhavarūpārūpabhavesu āsatti bhavapatthanā yadi uppajjati, evaṃsāyanti evaṃ assa ayanti padacchedo. Evaṃ sati assa sīle patiṭṭhitassa ayaṃ āsatti bhavapatthanā samathavipassanābhāvanāmayapuññakiriyavatthu ca bhavati, ca-saddena dānamayasīlamayapuññakiriyavatthu ca bhavatīti attho saṅgahito. Tatrāti tesu kāmabhavarūpārūpabhavesu upapattiyā saṃvattatīti.

‘‘Saṃkilesādayo yehi suttehi dassitā, tāni suttāni kittakānī’’ti vattabbattā ‘‘imāni cattāri suttānī’’tiādi vuttaṃ. Asādhāraṇāni saṃkilesabhāgiyasuttavāsanābhāgiyasuttanibbedhabhāgiyasuttaasekkhabhāgiyasuttāni cattāri suttāni bhavanti, sādhāraṇāni saṃkilesabhāgiyavāsanābhāgiyasutta, saṃkilesabhāgiyanibbedhabhāgiyasutta, saṃkilesabhāgiyaasekkhabhāgiyasutta, vāsanābhāgiyanibbedhabhāgiyasuttāni katāni missitāni cattāri bhavanti. Iti aṭṭha suttāni bhavanti. Tāniyeva vuttappakārāni aṭṭha suttāni bhavanti. Sādhāraṇāni vāsanābhāgiyaasekkhabhāgiyasuttanibbedhabhāgiyaasekkhabhāgiyasutta- saṃkilesabhāgiyavāsanābhāgiyanibbedhabhāgiyasuttasaṃkilesa- bhāgiyavāsanābhāgiyaasekkhabhāgiyasutta- saṃkilesabhāgiyanibbedhabhāgiyaasekkhabhāgiyasutta- vāsanābhāgiyanibbedhabhāgiyaasekkhabhāgiyasutta- saṃkilesabhāgiyavāsanābhāgiyanibbedhabhāgiyaasekkhabhāgiyasutta- nevasaṃkilesabhāgiyanavāsanā- bhāgiyananibbedhabhāgiyanaasekkhabhāgiyasuttāni katāni missitāni aṭṭha suttāni bhavantīti soḷasa suttāni bhavanti. Tesu soḷasasuttesu cattāri ekakāni suttāni ca cattāri dukāni suttāni ca dve tikāni ca pāḷiyaṃ āgatāni, dve dukāni suttāni ca dve tikāni ca dve catukkāni suttāni ca aṭṭhakathāyaṃ (netti. aṭṭha. 89) āgatāni.

‘‘Yadi paṭṭhānanayena vuttappakārāni soḷasa suttāniyeva vibhattāni, evaṃ sati suttageyyādinavavidhaṃ sakalaṃ pariyattisāsanaṃ paṭṭhānanayena avibhattaṃ bhaveyyā’’ti vattabbattā ‘‘imehi soḷasahi suttehī’’tiādi vuttaṃ. Paṭṭhānanayena vibhattehi soḷasahi imehi suttehi navavidhaṃ sakalaṃ pariyattisuttaṃ paṭṭhānanayena vibhattaṃyeva hutvā bhinnaṃ bhavati. Saṃkilesabhāgiyādipabhedāya gāthāya gāthā anuminitabbā, saṃkilesabhāgiyādipabhedena veyyākaraṇena veyyākaraṇaṃ anuminitabbaṃ. Saṃkilesabhāgiyādipabhedena suttena suttaṃ anuminitabbaṃ bhavatiyevāti.



这是巴利文的完整直译：
因为应当询问"见杂染以何清净",所以说"见杂染以观而清净"。因为应当说"彼观是哪一蕴",所以说"彼观是慧蕴"。因为应当说"恶行杂染以何清净",所以说"恶行杂染以善行清净"。因为应当说"彼善行是哪一蕴",所以说"彼善行是戒蕴"。因为应当说"住于彼戒的补特伽罗有何",所以说"彼住于戒者"等。对于住于名为善行的戒蕴的彼持戒补特伽罗,若对诸有即欲有、色有、无色有生起执着、希求有,如是为彼,这是词的分解。如是,对于住于戒者,此执着、希求有以及止观修习所成的福业事,以及(连词)含摄布施所成、持戒所成的福业事之义。此中:在彼等欲有、色有、无色有中转生。
因为应当说"显示杂染等的彼等经有几部",所以说"此四经"等。不共的杂染分经、习气分经、通达分经、无学分经四经,共通的杂染分习气分经、杂染分通达分经、杂染分无学分经、习气分通达分经,这些结合的四经。如是成为八经。即彼等已说类型的八经。共通的习气分无学分经、通达分无学分经、杂染分习气分通达分经、杂染分习气分无学分经、杂染分通达分无学分经、习气分通达分无学分经、杂染分习气分通达分无学分经、非杂染分非习气分非通达分非无学分经,这些结合的八经,如是成为十六经。在彼等十六经中,四单经和四双经和二三经在圣典中出现,二双经和二三经和二四经在注释书(《导论注》89)中出现。
因为应当说"如果只分别了如所说类型的十六经,如是则九分全部教理教法应当未被缘起法分别",所以说"以此十六经"等。以缘起法所分别的此十六经,九分全部经典即被缘起法分别而区分。以杂染分等差别的偈颂应当推知偈颂,以杂染分等差别的记说应当推知记说。以杂染分等差别的经应当推知经。

90. ‘‘Tesu soḷasasu saṃkilesabhāgiyādīsu suttesu katamaṃ saṃkilesabhāgiyaṃ sutta’’nti pucchitabbattā ‘‘tattha katamaṃ saṃkilesabhāgiyaṃ sutta’’ntiādi vuttaṃ. Tatthāti tesu soḷasasu saṃkilesabhāgiyādīsu suttesu katamaṃ suttaṃ saṃkilesabhāgiyaṃ suttaṃ nāmāti pucchati.

‘‘Kāmandhā jālasañchannā, taṇhāchadanachāditā;

Pamattabandhanābaddhā, macchāva kumināmukhe;

Jarāmaraṇamanventi, vaccho khīrapakova mātara’’nti. –

Idaṃ suttaṃ saṃkilesabhāge vācakañāpakabhāvena pavattanato saṃkilesabhāgiyaṃ suttaṃ nāma. Ye sattā kāmandhā kāmena andhā jālasañchannā taṇhāchadanena chāditā, pamattabandhanāya baddhā bandhitabbā, te satte jarāmaraṇaṃ anveti, yathā taṃ kumināmukhe ye macchā gahitā, te macche jarāmaraṇaṃ anveti iva, evaṃ te satte jarāmaraṇaṃ anveti. Khīrapako vaccho mātaraṃ anveti iva, evaṃ te satte jarāmaraṇaṃ anvetīti yojanā kātabbā. Atha vā khīrapako vaccho mātaraṃ anveti iva, kumināmukhe gahitā macchā jarāmaraṇaṃ anventi iva ca, evaṃ ye sattā kāmandhā pamattabandhanāya bandhitabbā, te sattā jarāmaraṇaṃ anventīti yojanā.

‘‘Idaṃ suttaṃyevā’’ti vattabbattā –

‘‘Cattārimāni, bhikkhave, agatigamanāni. Katamāni cattāri? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, imāni kho, bhikkhave, cattāri agatigamanāni. Idamavoca bhagavā, idaṃ vatvāna sugato, athāparaṃ etadavoca satthā –

‘‘Chandā dosā bhayā mohā, yo dhammaṃ ativattati;

Nihīyati tassa yaso, kāḷapakkheva candimā’’ti. –

Idaṃ saṃkilesabhāgiyaṃ suttanti –

Vuttaṃ. Chandā chandahetunā dosā dosahetunā bhayā bhayahetunā mohā mohahetunā yo rājādiko yo vinayadharādiko vā dhammaṃ sappurisadhammaṃ ativattati atikkamitvā vattati, tassa rājādino vā tassa vinayadharādino vā yaso kitti ca parivāro ca bhogo ca nihīyati. Candimā kāḷapakkhe pabhāya nihīyati iva, evaṃ nihīyatīti yojanā.

‘‘Ettakaṃyevā’’ti vattabbattā ‘‘manopubbaṅgamā dhammā…pe… cakkaṃva vahato padanti idaṃ saṃkilesabhāgiyaṃ sutta’’nti vuttaṃ. Attho pākaṭo. Aṭṭhakathāyampi vibhatto.

‘‘Middhī yadā hoti mahagghaso ca, niddāyitā samparivattasāyī;

Mahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando’’ti. –

Idaṃ suttampi saṃkilesabhāge visaye vācakañāpakabhāvena pavattanato saṃkilesabhāgiyaṃ suttaṃ nāma. Nivāpapuṭṭho mahāvarāho gāmasūkaro niddāyitā supanasīlo samparivattasāyī hoti iva, evaṃ yo mando satto yadā mahagghaso hoti, so mando satto middhī thinamiddhābhibhūto hutvā niddāyitā muduphassasayane muduhatthehi parāmasito samparivattasāyī punappunaṃ gabbhaṃ upetīti yojanā.

‘‘Ayasāva malaṃ samuṭṭhitaṃ, tatuṭṭhāya tameva khādati;

Evaṃ atidhonacārinaṃ, sāni kammāni nayanti duggati’’nti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Ayasā ayato samuṭṭhitaṃ jātamalaṃ tatuṭṭhāya tato ayato uṭṭhahitvā tameva ayaṃ khādati iva, evaṃ atidhonacārinaṃ atikkamitvā dhonacāripuggalaṃ sāni sayaṃ katāni akusalakammāni duggatiṃ nayantīti yojanā.


90. 当被问到"在这十六部经中，哪一部是染污分经"时，才说"其中哪一部是染污分经"等等。"其中"指在这十六部染污分等经中，询问哪一部经称为染污分经。
"为欲所盲覆网罗，贪爱遮蔽缠绕身，
放逸束缚如鱼网，如犊寻母随生死。"
此经因宣说、开示染污分而称为染污分经。那些众生为欲所盲，被欲望遮蔽，被网罗覆盖，被贪爱遮蔽，为放逸所缚，为束缚所系，生死追随着他们，就像陷入鱼网的鱼被生死追随一样，就像吃奶的犊子追随母牛一样，生死追随着这些众生。应当如此理解。或者说，就像吃奶的犊子追随母牛，就像陷入鱼网的鱼被生死追随，同样地，那些为欲所盲、被放逸束缚的众生，生死追随着他们。应当如此理解。
因为应该说"正是这部经"，所以-
"比丘们，有四种不正行。什么是四种？随欲不正行，随瞋不正行，随痴不正行，随惧不正行。比丘们，这就是四种不正行。世尊说此已，善逝说此后，导师更说此偈：
因欲瞋惧痴，违背正法者，
名誉将衰败，如月向黑分。"
此为染污分经。
因欲而起，因瞋而起，因惧而起，因痴而起，无论是国王等人还是持律等人，若违背正法、超越善士之法而行，那么这些国王等人或持律等人的名誉、声望、眷属和财富都将衰败。就像月亮在黑分时光明衰退一样，如是衰败。应当如此理解。
因为应该说"仅此而已"，所以说"心为法本...如轮随辕转"是染污分经。意思很明显，在注释书中也有解释。
"若人多嗜睡，贪食好卧眠，
如猪食养肥，愚者复受胎。"
此经也因在染污分领域中宣说、开示而称为染污分经。就像吃饲料长肥的大猪贪睡、常卧，同样地，当愚钝的众生成为贪食者时，他被昏沉睡眠所覆，成为贪睡者，在柔软的床上被柔软的手抚摸而翻来覆去，一再投生。应当如此理解。
"如铁生锈蚀，从生反自食，
如是违清净，恶业堕恶趣。"
此经也是染污分经。就像从铁生出的锈反过来侵蚀铁本身一样，同样地，违背清净行者的那些自作的不善业将引导其堕入恶趣。应当如此理解。


‘‘Coro yathā sandhimukhe gahīto, sakammunā haññati bajjhate ca;

Evaṃ ayaṃ pecca pajā parattha, sakammunā haññati bajjhate cā’’ti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Sandhimukhe rājapurisādīhi gahito coro sakammunā attanā katena corakammena haññati ca bajjhate ca yathā, evaṃ ayaṃ pāpakārinī pajā parattha paraloke pecca sakammunā sayaṃ katena akusalakammunā satthādīhi haññati ca addubandhanādīhi bajjhate cāti yojanā.

‘‘Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;

Attano sukhamesāno, pecca so na labhate sukha’’nti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Attano sukhaṃ esāno esamāno yo satto aññāni sukhakāmāni bhūtāni daṇḍena vihiṃsati, so hiṃsako satto paraloke pecca sukhaṃ na labhatīti yojanā.

‘‘Gunnaṃ ce taramānānaṃ, jimhaṃ gacchati puṅgavo;

Sabbā tā jimhaṃ gacchanti, nette jimhaṃ gate sati.

‘‘Evameva manussesu, yo hoti seṭṭhasammato;

So ce adhammaṃ carati, pageva itarā pajā;

Sabbaṃ raṭṭhaṃ dukkhaṃ seti, rājā ce hoti adhammiko’’ti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Nadiṃ taramānānaṃ gunnaṃ puṅgavo jimhaṃ ce gacchati, evaṃ nette jimhaṃ gate sati sabbā tā gāviyo jimhaṃ gacchanti yathā, evameva manussesu yo rājā seṭṭhasammato, so rājā adhammaṃ carati, evaṃ raññe adhammaṃ carante sati itarā pajā pageva paṭhamameva adhammaṃ carati. Rājā adhammiko ce hoti, evaṃ raññe adhammike sati sabbaṃ raṭṭhaṃ dukkhaṃ setīti yojanā.

‘‘Sukiccharūpā vatime manussā, karonti pāpaṃ upadhīsu rattā;

Gacchanti te bahujanasannivāsaṃ, nirayaṃ avīciṃ kaṭukaṃ bhayānaka’’nti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Ye manussā upadhīsu kāmaguṇūpadhīsu rattā rāgābhibhūtā hutvā pāpaṃ akusalakammaṃ karonti, ime pāpakammakarā manussā sukiccharūpā vata suṭṭhu kicchāpannarūpā vata bhavanti, te pāpakammakarā manussā kaṭukaṃ bhayānakaṃ bahujanasannivāsaṃ nirayaṃ avīciṃ gacchantīti yojanā.

‘‘Phalaṃ ve kadaliṃ hanti, phalaṃ veḷuṃ phalaṃ naḷaṃ;

Sakkāro kāpurisaṃ hanti, gabbho assatariṃ yathā’’ti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Phalaṃ kadaliyā phalaṃ kadaliṃ ve ekantena hanti yathā, phalaṃ veḷuṃ ve ekantena hanti yathā, phalaṃ naḷaṃ ve ekantena hanti yathā, gabbho assatariṃ mātaraṃ ve ekantena hanti yathā, evaṃ sakkāro kāpurisaṃ ve ekantena hantīti yojanā.

‘‘Kodhamakkhagaru bhikkhu, lābhasakkāragāravo;

Sukhette pūtibījaṃva, saddhamme na virūhatī’’ti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Sukhette sundare khettepi khittaṃ pūtibījaṃ na ruhati iva, evaṃ yo bhikkhu lābhasakkāragāravo kodhaṃ kujjhanalakkhaṇaṃ kodhaṃ, makkhaṃ paraguṇasīlamakkhanalakkhaṇaṃ makkhañca garuṃ katvā carati, so caranto bhikkhu saddhammasmiṃ na ruhatīti yojanā.



"如贼入户被捕获，自业遭杀复被缚，
如是众生往他世，自业遭杀复被缚。"
此经也称为染污分经。就像贼在入户时被王家之人等捕获，因自己所为的盗贼之业而被杀害和束缚一样，如是这作恶的众生在他世、来世因自作的不善业被刀剑等杀害，被枷锁等束缚。应当如此理解。
"诸众生求乐，以杖行伤害，
自求己安乐，死后不得乐。"
此经也称为染污分经。寻求自己安乐的众生，若以棍杖伤害其他求乐的众生，这行伤害者死后到他世将不得安乐。应当如此理解。
"若群牛渡水，领牛若行曲，
群牛悉随曲，导者不正故。
如是在人间，公认为最上，
若其行非法，何况其余众；
若王不如法，举国遭忧苦。"
此经也称为染污分经。就像渡河的牛群中，若公牛歪曲而行，如是导者歪曲而行时，所有母牛都歪曲而行。同样地，在人间若有王者被认为最尊贵，这王者若行非法，当王者行非法时，其他众生就更早行非法。若王不如法，如是当王不如法时，全国陷入痛苦。应当如此理解。
"实在可怜悯，众生着欲乐，
造作诸恶业，堕入众多住，
无间地狱中，苦痛令恐怖。"
此经也称为染污分经。那些众生执着于五欲等依著，为贪欲所制而造作恶业、不善业，这些造恶业的众生确实极其可悲，这些造恶业的众生将去往苦痛可怖的众多住处无间地狱。应当如此理解。
"果实毁芭蕉，果实毁竹芦，
如是恭敬毁，劣人如骡胎。"
此经也称为染污分经。就像芭蕉的果实必定毁坏芭蕉，果实必定毁坏竹子，果实必定毁坏芦苇，胎儿必定毁坏骡母一样，如是恭敬必定毁坏劣人。应当如此理解。
"比丘重忿覆，崇敬利养名，
如良田腐种，正法不增长。"
此经也称为染污分经。就像在良好的田地里播下腐烂的种子不会生长一样，如是若比丘崇敬利养名闻，以忿怒的特相为重，以掩盖他人功德戒行的特相为重而行，这样行的比丘在正法中不会增长。应当如此理解。

91. ‘‘Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ paduṭṭhacittaṃ evaṃ cetasā ceto paricca pajānāmi…pe… iti me suta’’nti idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Bhikkhave idha sāsane, loke vā ahaṃ ekaccaṃ puggalaṃ paduṭṭhacittaṃ mama cetasā tassa ceto cittaṃ paricca paricchinditvā buddhacakkhunā evaṃ pajānāmi. ‘‘Kathaṃ pajānāmī’’ti ce puccheyya, yañca paṭipadaṃ paṭipanno, yañca maggaṃ samāruḷho ayaṃ puggalo yathā yāya duppaṭipadāya yena dummaggena iriyati pavattati, tāya duppaṭipadāya tena dummaggena imamhi imasmiṃ samaye duppaṭipajjanakāle ayaṃ duppaṭipannaṃ paṭipanno dummaggasamāruḷho puggalo ce kālaṃ kareyya, evaṃ sati ābhataṃ vatthu nikkhittaṃ yathā, evaṃ niraye nikkhitto. Taṃ kissa hetu? Bhikkhave assa puggalassa cittaṃ paduṭṭhaṃ padositaṃ hi yasmā hoti, tasmā nikkhitto. Evaṃ idha sāsane, loke vā cetopadosahetu ca pana ekacce sattā puggalā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ upapajjantīti pajānāmīti. Etamatthaṃ bhagavā avoca. Tattha tasmiṃ sutte etaṃ ‘‘paduṭṭhacittaṃ ñatvāna…pe… nirayaṃ so upapajjatī’’ti gāthāvacanaṃ iti evaṃ vuccati.

Satthā idha sāsane, loke vā paduṭṭhacittaṃ ekaccaṃ puggalaṃ ñatvāna bhikkhūnaṃ santike etamatthaṃ byākāsi. Imamhi imasmiṃ samaye ayaṃ puggalo ce kālaṃ kayirātha, evaṃ sati paduṭṭhacittasamaṅgī hi nirayasmiṃ upapajjeyya, puggalassa cittaṃ padūsitaṃ hi yasmā hoti, tasmā upapajjeyya, cetopadosahetu sattā duggatiṃ gacchanti ābhataṃ vatthuṃ nikkhipeyya yathā, evamevaṃ tathāvidho duppañño so padosacitto puggalo kāyassa bhedā paraṃ maraṇā nirayaṃ upapajjatīti ayampi attho bhagavatā vutto, iti me mayā sutanti yojanā.

‘‘Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.

‘‘Sace ca pāpakaṃ kammaṃ, karissatha karotha vā;

Na vo dukkhā pamutyatthi, upeccapi palāyata’’nti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Sappurisā tumhe dukkhassa jātidukkhajarādukkhabyādhidukkhamaraṇadukkhaapāyadukkha- atītavaṭṭamūlakadukkhaanāgatavaṭṭamūlakadukkhapaccuppannāhāramūlakadukkhāti aṭṭhavidhassa dukkhassa sace bhāyatha, vo tumhehi dukkhaṃ tathā aṭṭhavidhaṃ dukkhaṃ sace appiyaṃ, evaṃ sati āvi vā yadi raho vā pāpakaṃ kammaṃ mākattha mā akattha. Sappurisā tumhe āvi vā yadi raho vā pāpakaṃ kammaṃ sace karissatha vā sace karotha vā, evaṃ sati upeccapi sañciccāpi palāyataṃ palāyantānaṃ vo tumhākaṃ dukkhā aṭṭhavidhā dukkhato pamutti muccanaṃ natthevāti yojanā.

‘‘Adhammena dhanaṃ laddhā, musāvādena cūbhayaṃ;

Mameti bālā maññanti, taṃ kathaṃ nu bhavissati.


91. "我在此处，比丘们，以某种方式以我的心知晓某个人心中的恶意..."这部经也称为染污分经。比丘们，在此教法中或世间，我以我的心透过佛眼洞察某个人心中的恶意。若问"如何知晓"，此人所行的道路和所攀登的道路，他如何以恶行、恶道而行动，在此刻这个以恶行、恶道前行的人若死去，就像放置了一件物品一样，他将被放置在地狱中。这是什么缘故？比丘们，因为此人的心已被污染和损坏，所以被放置。就这样，在此教法或世间，因心的损坏，某些众生死后将堕入恶趣、不幸的境界，我如此了知。世尊说了这个义理。在该经中，有这样的偈语："知晓心已污染...他将堕入地狱"。
导师在此教法或世间，知晓某个心怀恶意的人，在比丘们面前阐明了这个义理。在此刻，如果此人死去，因为心怀恶意，他将堕入地狱。因为此人的心已被污染，所以将堕入地狱。因心的损坏，众生将堕入恶趣，就像放置一件物品一样。正如这样，这个愚钝、心已损坏的人，死后将堕入地狱。这就是我所听闻的。
"若畏惧痛苦，若苦非所爱；
莫作恶业已，或明或暗中。
若作恶业时，或作或将作；
汝等无脱苦，逃遁亦如是。"
此经也称为染污分经。善人们，若你们畏惧生苦、老苦、病苦、死苦、恶趣苦、过去轮回根源之苦、未来轮回根源之苦、现在食物根源之苦等八种苦，若此苦非所爱，那么无论是明处或暗处，都不要作恶业。善人们，若你们将作或正作恶业，无论是明处或暗处，即便逃遁，也无法从八种苦中解脱。应当如此理解。
"以非法得财，以妄语得两，
愚者自以为，此将何模样。"


‘‘Antarāyā su bhavissanti, sambhatassa vinassati;

Matā saggaṃ na gacchanti, nanu ettāvatā hatā’’ti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Ye bālā adhammena ca musāvādena ca dhanaṃ saviññāṇāviññāṇaṃ sabbaṃ labhitabbaṃ dhanaṃ laddhā ubhayaṃ dhanaṃ ‘‘mama dhana’’nti maññanti, tesaṃ bālānaṃ taṃ ubhayaṃ dhanaṃ kathaṃ kena nu pakārena bhavissati, adhammena sambhatattā ciraṭṭhitikaṃ na hoti. Antarāyā rājantarāyādayo antarāyā tesaṃ bālānaṃ bhavissanti. Yena adhammavohārādikena yaṃ dhanaṃ sambhataṃ, assa adhammavohārādikassa taṃ sambhataṃ dhanaṃ vinassati. Matā marantā te bālā saggaṃ sugatiṃ na gacchanti. Sugati hi sobhanehi bhogehi aggoti ‘‘saggo’’ti adhippetā . Ettāvatā ettakena diṭṭhadhammikasamparāyikānaṃ attahitānaṃ hāyanena te bālā hatā vinaṭṭhā bhavanti nanūti yojanā.

‘‘Kathaṃ khaṇati attānaṃ, kathaṃ mittehi jīrati;

Kathaṃ vivaṭṭate dhammā, kathaṃ saggaṃ na gacchati’’.

‘‘Lobhā khaṇati attānaṃ, luddho mittehi jīrati;

Lobhā vivaṭṭate dhammā, lobhā saggaṃ na gacchatī’’ti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Yojanattho pākaṭo.

‘‘Caranti bālā dummedhā, amitteneva attanā;

Karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalaṃ.

‘‘Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati;

Yassa assumukho rodaṃ, vipākaṃ paṭisevatī’’ti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Dummedhā nippaññā bālā amittena pāpakaṃ kammaṃ kataṃ iva, evaṃ attanā kaṭukapphalaṃ yaṃ kammaṃ kataṃ hoti, taṃ pāpakaṃ kataṃ kammaṃ karontā caranti. Yaṃ kammaṃ katvā karonto pacchā anutappati, taṃ kataṃ kammaṃ na sādhu. Yassa kammassa vipākaṃ rodaṃ rudanto assumukho paṭisevati, taṃ kataṃ kammaṃ na sādhūti yojanā.

‘‘Dukkaraṃ duttitikkhañca…pe… avītarāgo’’ti idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Suttattho aṭṭhakathāyaṃ vitthārato vutto.

‘‘Appameyyaṃ paminanto, kodha vidvā vikappaye;

Appameyyaṃ pamāyinaṃ, nivutaṃ taṃ maññe akissava’’nti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Idha sāsane appameyyaṃ appameyyaguṇaṃ khīṇāsavaṃ puggalaṃ ‘‘ayaṃ khīṇāsavo puggalo ettakasīlo ettakasamādhi ettakapañño’’ti paminanto ko puthujjano vikappaye. Appameyyaṃ khīṇāsavapuggalaṃ pamāyinaṃ pamāyantaṃ taṃ puthujjanaṃ ayaṃ nivutaṃ avakujjapaññaṃ akissavaṃ apaññanti maññe maññāmīti yojanā.

‘‘Purisassa hi jātassa, kuṭhārī jāyate mukhe;

Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.

‘‘Na hi satthaṃ sunisitaṃ, visaṃ halāhalaṃ iva;

Evaṃ viraddhaṃ pāteti, vācā dubbhāsitā yathā’’ti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Dubbhāsitaṃ ariyūpavādasaṅkhātaṃ pharusavācaṃ bhaṇaṃ bhaṇanto bālo duṭṭho puriso yāya kuṭhārīsadisiyā dubbhāsitavācāya attānaṃ chindati, sā kuṭhārīsadisī dubbhāsitavācā jātassa purisassa mukhe jāyate jāyati, sā dubbhāsitavācā mukhe jāyati iva, evaṃ sunisitaṃ satthaṃ mukhe na jāyati, yathā halāhalaṃ visaṃ mukhe na jāyati, dubbhāsitā vācā apāyesu viraddhaṃ puggalaṃ pāteti yathā, evaṃ sunisitaṃ satthaṃ apāyesu na pāteti, halāhalaṃ visaṃ apāyesu na pātetīti yojanā.




我来直译这段巴利文:
"将会有各种障碍,累积的财富将会消失,
死后不能往生天界,难道不是这样受到损害?"
这是一部关于污染之事的经典。那些愚人用不正当方法和虚妄语言获得有情与无情的一切应得财物后,认为这两种财物都是"我的财物",这些愚人的两种财物怎样以何种方式存在呢?因为是以不正当方法累积的,所以不能长久保存。障碍,即王难等障碍将会发生在这些愚人身上。用不正当交易等方式所累积的财物,这种不正当交易等所累积的财物将会消失。愚人死时不能往生天界善趣。善趣因具有美好的享受而被称为"天界"。难道不是因为现世和来世的利益都有所损减,这些愚人就这样受到损害和毁灭了吗?这是解释。
"如何挖掘自身,如何与朋友疏离;
如何背离正法,如何不能往生天界?"
"因贪欲挖掘自身,贪婪者与朋友疏离;
因贪欲背离正法,因贪欲不能往生天界。"
这也是一部关于污染之事的经典。解释的意思很明显。
"愚人无智行走,如同自身是敌人;
造作恶业行为,必得苦涩果报。
所作之业不善,做后必定后悔;
流泪满面哭泣,承受果报之时。"
这也是一部关于污染之事的经典。无智的愚人,就像敌人做恶业一样,他们以自身造作结果苦涩的业,他们行走时造作这样的恶业。做了某业之后,行者后来后悔,这样做的业不是善业。某人对某业的果报,哭泣流泪着承受,这样做的业不是善业,这是解释。
"难作难忍耐......未离贪欲"这也是一部关于污染之事的经典。经义在注释书中已详细解说。
"怎能测量无量,此处智者如何思量;
我想测量无量者,为蒙昧无智慧。"
这也是一部关于污染之事的经典。在此教法中,哪个凡夫能够思量无量的、具无量功德的漏尽者,说"这位漏尽者的戒具如是、定具如是、慧具如是"而去测量呢?我认为那个测量无量的漏尽者的凡夫是蒙昧的、智慧颠倒的、无智慧的,这是解释。
"对于出生之人,口中生出斧头;
愚人说恶语时,用它来伤害自己。
锋利的刀剑和,致命毒药halāhala;
都不如恶语言,令人堕落偏离。"
这也是一部关于污染之事的经典。说恶语即诽谤圣者的粗恶语的愚恶之人,用如斧头般的恶语伤害自己,这如斧头般的恶语生于人的口中,就像恶语生于口中一样,锋利的刀剑不会生于口中,如同halāhala毒药不会生于口中,恶语使人偏离并堕落恶道,而锋利的刀剑不会使人堕落恶道,halāhala毒药不会使人堕落恶道,这是解释。

92.

‘‘Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.

‘‘Appamatto ayaṃ kali, yo akkhesu dhanaparājayo;

Sabbassāpi sahāpi attanā, ayameva mahantataro kali;

Yo sugatesu manaṃ padosaye.

‘‘Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsatī pañca ca abbudāni;

Yamariyagarahī nirayaṃ upeti, vācaṃ manañca paṇidhāya pāpaka’’nti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Yo puggalo nindiyaṃ duccaraṃ dussīlaṃ puggalaṃ pasaṃsati, so pasaṃsako puggalo mukhena kaliṃ vicināti upacināti, tena kalinā sukhaṃ na vindati. Yo sucārī sīlavā puggalo pasaṃsiyo hoti, taṃ vā sucāriṃ vā sīlavantaṃ puggalaṃ yo puggalo nindati, so nindanto puggalo mukhena kaliṃ vicināti upacināti, tena kalinā sukhaṃ na vindati.

Attanā sahāpi sabbassa dhanassa vasenapi akkhesu yo dhanaparājayo bhavati, ayaṃ kali ayaṃ dhanaparājayo appamatto hoti. Yo puggalo sugatesu manaṃ padosaye, tassa puggalassa yo kali bhavati, ayameva kali mahantataro hoti.

Kasmā? Vācañca manañca paṇidhāya ariyagarahī puggalo yaṃ kālaṃ pāpakaṃ nirayaṃ upeti, so kālo ‘‘sataṃ sahassānaṃ nirabbudānañca chattiṃsa nirabbudāni ca pañca abbudāni ca yasmiṃ kāle gaṇīyantī’’ti tena kālena samo hoti, tasmā mahantataro hotīti yojanā.

‘‘Yo lobhaguṇe anuyutto…pe…

Gacchasi kho papataṃ ciraratta’’nti. –

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Yo puggalo lobhaguṇe anuyutto anu punappunaṃ yutto hoti, so puggalo aññe puggale vacasā paribhāsati, assaddho kadariyo avadaññū buddhānaṃ ovādaññū na hoti, maccharī pesuṇiyaṃ pesuṇiyasmiṃ anuyutto hoti.

Mukhadugga mukhavisama vibhūta vigatabhūta anariya bhūnahu buddhivināsaka pāpaka dukkaṭakāri purisanta purisalāmaka kali alakkhi avajātaputta tvaṃ nerayiko asi. Idha idāni bahubhāṇī mā hohi.

Ahitāya rajaṃ attani mā ākirasi mā pakkhipasi. Kibbisakāri tvaṃ sante khīṇāsave puggale garahasi, bahūni duccaritāni kammāni carasi, caritvā tvaṃ cirarattaṃ racanavirahitaṃ papataṃ narakaṃ nirayaṃ gacchasi kho ekaṃsenāti yojanā.

Nānāvidhaṃ saṃkilesabhāgiyaṃ suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ vāsanābhāgiyaṃ sutta’’nti pucchitabbattā ‘‘tattha katamaṃ vāsanābhāgiyaṃ sutta’’ntiādi vuttaṃ. Tatthāti tesu soḷasasu saṃkilesabhāgiyādīsu suttesu katamaṃ suttaṃ vāsanābhāgiyaṃ suttaṃ nāmāti pucchati. ‘‘Manopubbaṅgamā dhammā…pe… chāyāva anapāyinī’’ti idaṃ vāsanābhāge puññabhāge visaye vācakañāpakabhāvena pavattanato vāsanābhāgiyaṃ suttaṃ nāma. Attho pākaṭo.

93. ‘‘Mahānāmo sakko bhagavantaṃ etadavoca…pe… apāpikā kālaṅkiriyā’’ti idaṃ suttampi vāsanābhāge puññabhāge visaye vācakañāpakabhāvena pavattanato vāsanābhāgiyaṃ suttaṃ nāma. Attho pākaṭo.

‘‘Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati;

Attano sukhamesāno, pecca so labhate sukha’’nti. –

Idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Attho pākaṭo.

‘‘Gunnaṃ ce taramānānaṃ…pe… rājā ce hoti dhammiko’’ti idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Attho pākaṭo.



我来直译这段巴利文：
"谁赞叹应受谴责者,或谴责应受赞叹者;
以口积累过失,因过失不得安乐。
这过失虽然不小,在赌博中失财;
较之一切及自身,这过失更为巨大;
即是对善逝心怀恶意。
对于三十六亿年,加上五亿年;
谴责圣者堕地狱,因为恶口与恶意。"
这也是一部关于污染之事的经典。若有人赞叹应受谴责的恶行者、破戒者,这个赞叹者以口积累过失,因这过失不得安乐。若有人是善行者、持戒者应受赞叹,而有人却谴责这样的善行者、持戒者,这个谴责者以口积累过失,因这过失不得安乐。
即使连自身在内一切财物在赌博中失去,这个过失、这个失财还是较小。若有人对善逝心怀恶意,这个人所得过失,这样的过失才更为巨大。
为什么?因为以恶口与恶意谴责圣者的人堕入恶劣地狱的时间,等同于"计算三十六亿年又五亿年的时间",所以说是更大的过失,这是解释。
"谁执着贪欲......
你必定长久堕入深渊"
这也是一部关于污染之事的经典。若有人执着贪欲、反复执着,此人以言语辱骂他人,不具信心、吝啬、不慷慨、不听从佛陀教诲,具有悭吝、热衷于挑拨离间。
口出恶言、言语不当、远离真实、失去真实、非圣者、毁坏贤善、作恶、作坏事的人、最下等人、祸根、不祥之人、堕落之子,你是地狱众生。现在此处不要多言。
不要对自己散布不利的尘埃。作恶者啊,你谴责寂静的漏尽者,造作诸多恶行,造作之后你必定长久堕入无边际的深渊地狱,这是解释。
导师已确定了各种各样的污染分经,我们也已了知,"什么是习气分经"是应当询问的,因此说"其中什么是习气分经"等。其中即是在这十六种污染分等经中,问什么经称为习气分经。"诸法意先导......如影不离形"这是在习气分、福德分领域中以言说开示而行的,所以称为习气分经。意思明显。
93. "摩诃男释迦族人对世尊如是说......无罪过命终"这也是在习气分、福德分领域中以言说开示而行的,所以称为习气分经。意思明显。
"众生欲求乐,不以棒杖害;
自求安乐者,死后得安乐。"
这也是习气分经。意思明显。
"若牛群渡水......若王行正法"这也是习气分经。意思明显。

94. ‘‘Bhagavā sāvatthiyaṃ viharati…pe… evaṃ pajānātī’’ti idaṃ suttampi vāsanā…pe… suttaṃ nāma. Attho pākaṭo.

‘‘Kasmā bhagavā janapadacārikaṃ caratī’’ti puccheyya, sattahi kāraṇehi buddhā bhagavanto janapadacārikaṃ caranti. Katamehi sattahi? Desantaragatānaṃ veneyyānaṃ vinayanatthaṃ, tatra ṭhitānaṃ ussukkasamuppādanatthaṃ, sāvakānaṃ ekasmiṃ ṭhāne nibaddhavāsanivāraṇatthaṃ, attano ca tattha nibaddhavāse anāsaṅgadassanatthaṃ, sambuddhavasitaṭṭhānatāya desānaṃ cetiyabhāvasampādanatthaṃ, bahūnaṃ sattānaṃ dassanūpasaṅkamanādīhi puññoghappasavanatthaṃ, avuṭṭhiādiupaddavūpasamanatthañcāti imehi sattahi kāraṇehi buddhā bhagavanto janapadacārikaṃ carantīti janapadacaraṇakāraṇaṃ veditabbaṃ.

‘‘Ekapupphaṃ cajitvāna, sahassaṃ kappakoṭiyo;

Deve ceva manusse ca, sesena parinibbuto’’ti. –

Idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Sahassaṃ kappakoṭiyoti sahassaṃ attabhāvato koṭiyo.

‘‘Assatthe haritobhāse, saṃvirūḷhamhi pādape;

Ekaṃ buddhagataṃ saññaṃ, alabhiṃhaṃ patissato.

‘‘Ajja tiṃsaṃ tato kappā, nābhijānāmi duggatiṃ;

Tisso vijjā sacchikatā, tassā saññāya vāsanā’’ti. –

Idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Haritobhāseti haritaobhāse. Alabhiṃhanti ahaṃ alabhiṃ.

‘‘Piṇḍāya kosalaṃ puraṃ…pe… vipāko hoti acintiyo’’ti idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Aggapuggalo anukampako taṇhānighātako muni sambuddho purebhattaṃ piṇḍāya piṇḍaṃ paṭiggaṇhituṃ kosalaṃ puraṃ pāvisi.

Yassa purisassa hatthe sabbapupphehi alaṅkato vaṭaṃsako pupphavaṭaṃsakova atthi, so ayaṃ puriso rājamaggena kosalapuraṃ pavisantaṃ bhikkhusaṅghapurakkhataṃ devamānusapūjitaṃ sambuddhaṃ addasa, disvā haṭṭho cittaṃ pasādesi; pasādetvā sambuddhaṃ upasaṅkami.

Upasaṅkamitvā so ayaṃ pasanno hutvā surabhiṃ vaṇṇavantaṃ manoramaṃ taṃ vaṭaṃsakaṃ sambuddhassa sehi pāṇībhi upanāmesi.

Tato buddhassa lapanantarā lapanassa vadanassa antarā aggisikhā vaṇṇā sahassaraṃsi okkā pabhā nikkhami, abbhā vijju nikkhamati iva, evaṃ ānanā sahassaraṃsi nikkhamitvā ādiccabandhuno sīse tikkhattuṃ padakkhiṇaṃ karitvāna parivaṭṭetvā muddhani antaradhāyatha.

Ānando acchariyaṃ abbhutaṃ lomahaṃsanaṃ idaṃ pāṭihāriyaṃ disvā cīvaraṃ ekaṃsaṃ karitvā etaṃ abravi – ‘‘mahāmuni, sitakammassa hetu ko? Taṃ hetuṃ byākarohi, dhammāloko bhavissatī’’ti.

Yassa bhagavato sabbadhammesu ñāṇaṃ sadā pavattati, kaṅkhāvitaraṇo muni so bhagavā kaṅkhiṃ vematikaṃ ānandaṃ theraṃ etaṃ abravi. Ānanda, yo sopuriso mayi cittaṃ pasādayi, so puriso caturāsītikappāni duggatiṃ na gamissati, devesu devasobhaggaṃ dibbaṃ rajjaṃ pasāsitvā manujesu raṭṭhe sakalaraṭṭhe manujindo rājā bhavissati. So puriso carimaṃ pabbajitvā, dhammataṃ sacchikatvā ca dhutarāgo vaṭaṃsako nāma paccekabuddho bhavissati.

Tathāgate vā sammāsambuddhe vā paccekasambuddhe vā tassa tathāgatassa sāvake vā citte pasannamhi dakkhiṇā appakā nāma natthi.

Buddhā evaṃ ettakāti acintiyā bhavanti. Buddhadhammā buddhaguṇā evaṃ ettakāti acintiyā bhavanti, acintiye pasannānaṃ vipāko puññavipāko evaṃ ettakoti acintiyo hotīti etaṃ abravīti yojanā.



我来直译这段巴利文：
94. "世尊住在舍卫城......如是了知"这也是习气......经。意思明显。
若问"为何世尊游行诸国?",诸佛世尊因七种原因而游行诸国。是哪七种?为了教化他方的应化众生,为了激发当地众生的精进,为了防止弟子们长期住在一处,为了显示自己不执着于一处常住,为了使诸地成为圣迹而成为塔庙,为了让众多众生透过见面礼敬等获得功德之流,为了平息无雨等灾难。应当知道诸佛世尊因这七种原因而游行诸国,这就是游行诸国的原因。
"舍施一朵花,千亿劫之间;
天上及人间,最终证涅槃。"
这也是习气分经。"千亿劫"即是从一生起算的千亿。
"在绿叶菩提,枝叶茂盛时;
一念忆念佛,正念我获得。
从此三十劫,未曾堕恶趣;
证得三明智,因彼念熏习。"
这也是习气分经。"绿叶"即绿色光泽。"我获得"即我得到。
"为乞食入拘萨罗城......果报不可思议"这也是习气分经。最上人、悲愍者、灭除渴爱者、牟尼、正觉者于食前为乞食而入拘萨罗城。
某人手中有以一切花装饰的花环,这个人在王路上看见与比丘僧团同行、受天人供养的正觉者入拘萨罗城,见已心生欢喜生起信心;生起信心后走近正觉者。
走近后他生起信心,将那香气宜人、色彩美丽、令人喜悦的花环用自己的双手献上给正觉者。
然后从佛陀的言语之间、从口中间放出如火焰般色彩的千道光芒,如同云中闪电放出一样,这样从面容放出千道光芒后,环绕太阳眷属的头顶三匝后隐没于头顶。
阿难见到这个稀有、未曾有、令人毛竖的神变,偏袒一肩后如是说："大牟尼,微笑的因缘是什么?请说明其因,将成为法光。"
对一切法智常常运转的世尊,度脱疑惑的牟尼世尊对怀疑、犹疑的阿难长老如是说。阿难,这个人对我生起信心,他将八十四劫不堕恶趣,在天界享受天界荣华统领天国后,在人间将成为统领全国的人王。他最后出家,证悟法性后离贪,将成为名为花环的辟支佛。
对正等正觉者、辟支佛或其声闻生起信心,其布施不能说是小。
佛陀如是这般不可思议。佛法、佛德如是这般不可思议,对不可思议者生信的果报、功德果报如是这般不可思议,他如是说,这是解释。

96. ‘‘Idhāhaṃ , bhikkhave, ekaccaṃ puggalaṃ…pe… ayampi attho vutto bhagavatā iti me suta’’nti idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Bhikkhave, idha imasmiṃ sāsane ahaṃ ekaccaṃ puggalaṃ evaṃ mama cetasā ekaccassa puggalassa ceto cittaṃ paricca buddhacakkhunā evaṃ pajānāmi, yathā yena pakārena ayaṃ puggalo yañca dānādipaṭipadaṃ paṭipanno, yañca dassanādimaggaṃ samāruḷho hutvā taṃ paṭipadaṃ, maggañca iriyati pavatteti, imamhi imasmiñca samaye ayaṃ puggalo ce kālaṃ kareyya, evaṃ sati ābhataṃ vatthuṃ nikkhipati yathā, evaṃ tāya paṭipadāya tena maggena sagge attanikkhitto bhave. Taṃ kissa hetu? Bhikkhave, assa puggalassa cittaṃ hi yasmā pasannaṃ pasāditaṃ, tasmā nikkhitto bhave. Idha sāsane, loke vā ekacce sattā puggalā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ cetopasādahetu kho pana upapajjantīti evaṃ ahaṃ pajānāmīti bhagavā etamatthaṃ avoca. Tattha tasmiṃ atthe saṅgahavasena pavattaṃ etaṃ ‘‘pasannacittaṃ ñatvāna…pe… saggaṃ so upapajjatī’’ti gāthāvacanaṃ vuccati. Ayampi attho bhagavatā vutto, iti me mayā sutanti yojanā.

‘‘Suvaṇṇacchadanaṃ nāvaṃ…pe… etādisaṃ katapuññā labhi’’nti idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Nāri devadhītā suvaṇṇacchadanaṃ suvaṇṇālaṅkārehi chāditaṃ nāvaṃ āruyha tiṭṭhasi, pokkharaṇiṃ devapokkharaṇiṃ ogāhasi, padumaṃ pāṇinā chindasi.

Devate kena kammena te tava tādiso vaṇṇo tādiso ānubhāvo tādisī juti bhavati, devate te tava ye keci bhogā manasā icchitā bhavanti, te bhogā ca kena kammena uppajjanti. Devate me pucchitā tvaṃ saṃsa saṃsāhi idaṃ sabbaṃ kissa kammassa ca phalanti sakko pucchati.

Devarājena pucchitā sā devadhītā attamanā hutvā pañhaṃ puṭṭhā sakkassa byākāsi. Devarājā addhānaṃ dīghamaggaṃ paṭipannā ahaṃ yasassino kassapassa bhagavato manoramaṃ thūpaṃ addassaṃ, disvā tattha thūpe cittaṃ pasādesiṃ. Pasannāhaṃ sehi pāṇīhi padumapupphehi pūjesiṃ. Tasseva kammassa idaṃ sabbaṃ phalaṃ vipāko bhave. Katapuññāhaṃ etādisaṃ phalaṃ alabhinti sakkassa byākāsi. Iti me sutanti mahāmoggallāno vadatīti yojanā.

‘‘Yathāniddhāritasuttāniyeva vāsanābhāgiyasuttāni paripuṇṇānī’’ti vattabbattā ‘‘dānakathā sīlakathā saggakathā puññakathā puññavipākakathāti idaṃ vāsanābhāgiya’’ntiādi vuttaṃ. Tattha yāya desanāya dānañca dānaphalañca dassitaṃ, sā desanā dānakathā nāma. Yāya desanāya sīlañca sīlaphalañca dassitaṃ, sā desanā sīlakathā nāma. Yāya desanāya saggā ca saggesu nibbattāpakañca kammaṃ dassitaṃ, sā saggakathā nāma. Yāya desanāya dānasīlabhāvanādivasena dasavidhaṃ puññakammaṃ dassitaṃ, sā puññakathā nāma. Yāya desanāya tādisassa puññakammassa vividho ayaṃ vipāko imassa puññassa vipākoti niyametvā dassito, sā puññavipākakathā nāma.

Dasabaladharānaṃ sammāsambuddhānaṃ uddissakatesu sarīradhātuṃ abbhantare ṭhapetvā paṃsūhi katesu thūpesu ye narā pasannā, te narā tattha thūpe kāraṃ puññaṃ katvā saggesu uppajjitvā pamodantīti yojanā. Idaṃ suttaṃ vā…pe… suttaṃ.



我来直译这段巴利文：
96. "诸比丘,在此我观某人......我如是闻世尊所说之义"这也是习气分经。比丘们,在此教法中,我以佛眼观察了知某人的心,如同以我的心了知某人的心一样,此人已修习布施等行道,已趣入见道等圣道,并行持此行道与圣道,在此时若此人命终,就像放下所带来的物品一样,因那行道与圣道而被安置在天界。这是什么原因?比丘们,因为此人的心是清净的、有信的,所以被安置在那里。在此教法中或世间上,某些众生因心清净的缘故,身坏命终后往生善趣天界,我如是了知。世尊说此义。在此义中,依总摄方式所说的"知其心清净......往生于天界"这偈颂。这也是世尊所说之义,我如是闻,这是解释。
"黄金所覆船......如是福德得"这也是习气分经。女天神站在以黄金装饰所覆盖的船上,进入天池中,以手摘莲花。
天女啊,因何业而得如此容色、如此威力、如此光辉,天女啊,你心中所欲的任何享受,这些享受因何业而生?天女啊,我问你请说这一切是什么业的果报?帝释天如是问。
被天王问及时,那天女心满意足,被问到问题就向帝释天解释。天王啊,我走在长远道路上时见到光荣的迦叶世尊的妙塔,见到后对彼塔生起信心。我生起信心后以自己的双手以莲花供养。这一切是那业的果报。我作福德得如是果报,她向帝释天如是解释。大目犍连说:"我如是闻",这是解释。
因为应当说"如所确定的经典即是完整的习气分经",所以说"布施说、持戒说、生天说、功德说、功德果报说,这是习气分"等。其中以何说法显示布施及布施果报,那说法称为布施说。以何说法显示持戒及持戒果报,那说法称为持戒说。以何说法显示诸天界及能生天界之业,那称为生天说。以何说法显示布施、持戒、禅修等十种功德业,那称为功德说。以何说法确定显示"这样的功德业有这样种种的果报是这功德的果报",那称为功德果报说。
对具十力的诸正等觉者,将舍利安放在内而以土所造的塔中,若有人生起信心,这些人在彼塔造作功德后往生天界而欢喜,这是解释。这经或......经。

97.Devaputtasarīravaṇṇā devaputtasarīrasadisavaṇṇā subhagasaṇṭhiti sobhaggayuttasaṇṭhānā sabbe janā udakena paṃsuṃ temetvā thūpaṃ vaḍḍhetha, so ayaṃ thūpo kassa puggalassa thūpoti pucchati.

Sugatte sundaragatte devate tasmiṃ thūpe pasannā ime devamanujā kāraṃ puññaṃ karontā hutvā jarāmaraṇato pamuccare. So ayaṃ thūpo mahesino dasabaladhammadhārino sugatassa thūpoti veditabboti āhāti yojanā. Idaṃ suttaṃ vā…pe… suttaṃ.

Yāhaṃ yā ahaṃ mahesino thūpaṃ cattāri uppalāni ca mālañca abhiropayiṃ, tena mayā kataṃ taṃ puññaṃ uḷāraṃ vata āsi ahosi. Tato kappato ajja kappā tiṃsaṃ dharanti satthuno thūpaṃ pūjetvā tattakāni duggatiṃ na jānāmi, vinipātaṃ na gacchāmīti yojanā. Idaṃ suttaṃ vā…pe… suttaṃ.

Ahaṃ bāttiṃsalakkhaṇadharassa bāttiṃsalakkhaṇadharena sampannassa vijitavijayassa lokanāthassa thūpaṃ apūjesiṃ, pūjetvā satasahassaṃ kappe āyukappe pamudito āsiṃ. Mayā yaṃ puññaṃ pasutaṃ, tena puññena vinipātaṃ anāgantuna anāgantvā devasobhaggaṃ sampattiṃ ca devarajjāni ca tāni akāriṃ . Atha vā devasobhaggañca mayā kāritaṃ, rajjāni ca mayā kāritāni.

Adantadamakassa sāsane yaṃ cakkhu paññācakkhu paṇihitaṃ, tathā cittaṃ yaṃ vimuttacittaṃ paṇihitaṃ, taṃ sabbaṃ paññācakkhu vimuttacittaṃ me mayā laddhaṃ, ahaṃ vidhutalatāsaṅkhātataṇhā hutvā vimuttacittā phalavimuttacittasampannā amhīti avocāti yojanā. Idaṃ suttaṃ vā…pe… suttaṃ.



我来直译这段巴利文：
97. 具有天子身色、如天子身色般、具善妙形态、具庄严形相的所有人以水润湿尘土增高塔,这塔是谁的塔?他如是问。
善身者、美身的天女啊,这些天人对彼塔生信,做作功德时得以解脱老死。应当知道这是具十力、持法者、善逝的大仙塔,她如是说。这经或......经。
我以四朵青莲花和花鬘供奉大仙塔,我所作的那功德实在殊胜。从那劫算起到今天已经三十劫,供养导师塔后这么长时间我不知恶趣,不堕落处,这是解释。这经或......经。
我供养具三十二相、成就三十二相、胜利者、世间依怙的塔,供养后十万劫中我欢喜。因我所生的功德,由于该功德不再来堕落处,我获得天界荣华成就和天国。或者说我获得天界荣华,我获得诸王国。
在调御未调者的教法中,所安立的慧眼,如是所安立的解脱心,我已获得一切慧眼与解脱心,我已断除如藤蔓的渴爱而成就解脱心与果位解脱心,她如是说,这是解释。这经或......经。

98.Vimuttacitte phalavimuttacittasampanne akhile pañcacetokhīlarahite anāsave araṇavihārimhi araṇavihārasīle asaṅgamānase alaggamānase paccekabuddhasmiṃ sāmākapatthodanamattameva dakkhiṇaṃ adāsiṃ.

Tasmiṃ paccekabuddhe uttamaṃ dhammaṃ paccekabodhidhammaṃ okappayiṃ ‘‘so uttamo dhammo atthī’’ti saddahiṃ. Evaṃ ariyavihārena vihārīhi paccekabuddhehi me mama saṅgamo kato siyā bhave, kudāsupi ca ahaṃ apekkhavā mā bhaveyyanti mānasaṃ tasmiñca dhamme paṇidhesiṃ ‘‘iminā paccekabuddhena laddhadhammaṃ ahampi sacchikareyya’’nti cittaṃ paṇidahiṃ.

Tasseva paccekabuddhe katasseva kammassa vipākato ahaṃ dīghāyukesu amamesu ‘‘mama pariggaho’’ti pariggahābhāvena apariggahesu visesagāmīsu ahīnagāmīsu kurūsu uttarakurūsu pāṇīsu sattesu sahassakkhattuṃ upapajjatha upapajjiṃ.

Tasseva kammassa vipākato vicitramālābharaṇānulepīsu yasassīsu parivāravantesu tidaso devo ahaṃ visiṭṭhakāyūpagato hutvā sahassakkhattuṃ upapajjatha.

Tasseva kammassa vipākato ahaṃ vimuttacitto akhīlo anāsavo hutvā hitāhitāsīhi kusalākusalavītivattehi antimadehadhāribhi imehi paccekabuddhehi, buddhasāvakehi vā me mama samāgamo āsi.

‘‘Sīlavato yaṃ icchitaṃ, taṃ samijjhate’’ti imaṃ vacanaṃ tathāgato jino paccakkhaṃ katvā avaca kho, yathā yathā yena yena pakārena me manasā vicintitaṃ, tathā tathā tena tena pakārena samiddhaṃ bhavati. Ayaṃ bhavo antimo bhavoti yojanā. Idaṃ suttaṃ vā…pe… suttaṃ.

Ekatiṃsamhi kappamhi jino anejo anantadassī ‘‘sikhī’’ti itināmako uppajji. Tassāpi bhagavato rājā bhātā sikhiddhe ca sikhī itināmake buddhe ca tassa bhagavato dhamme ca abhippasanno lokavināyakamhi parinibbute sati devātidevassa naruttamassa mahesino vipulaṃ mahantaṃ samantato gāvutikaṃ thūpaṃ akāsiṃ.

Tasmiṃ thūpe baliṃ pūjābaliṃ abhihārī manusso jātisumanaṃ paggayha pahaṭṭho pūjesi. Assa manussassa ekaṃ pupphaṃ vātena paharitaṃ hutvā patitaṃ. Ahaṃ taṃ patitaṃ ekaṃ pupphaṃ gahetvā tasseva pupphasāmikassa adāsiṃ.

So manusso pupphasāmiko abhippasannacitto hutvā maṃ ‘‘tvameva etaṃ ekaṃ pupphaṃ pūjā’’ti adāsi. Dadāsīti ettha da-kāro āgamo. Ahaṃ taṃ ekaṃ pupphaṃ gahetvā buddhaṃ buddhaguṇaṃ punappunaṃ anussaranto yasmiṃ kappe abhiropayiṃ, tato kappato ajja kappā tiṃsaṃ ahesuṃ. Tesu kappesu duggatiṃ nābhijānāmi, vinipātañca na gacchāmi, idaṃ phalaṃ thūpapūjāya phalanti avocāti yojanā. Idaṃ suttaṃ vā…pe… suttaṃ.

Brahmadattassa brahmadattanāmakassa rājino kapilaṃ nāma nagaraṃ suvibhattaṃ bhāgato suṭṭhu vibhattaṃ, mahāpathaṃ mahāpathasampannaṃ ākiṇṇaṃ, nānājātikehi manussehi paripuṇṇaṃ, iddhaṃ phītañca āsi.

Pañcālānaṃ tattha puruttame ahaṃ kummāsaṃ vikkiṇiṃ, so ahaṃ yasassinaṃ upariṭṭhaṃ upasamīpe ṭhitaṃ ariṭṭhaṃ nāma sambuddhaṃ paccekabuddhaṃ addasiṃ, disvā haṭṭho cittaṃ pasādetvā naruttamaṃ ariṭṭhaṃ me gehasmiṃ yaṃ dhuvabhattaṃ vijjatha vijji, tena dhuvabhattena nimantesiṃ.

Yato ca yasmiṃ kāle ca kattiko yassaṃ pannarasīpuṇṇo, sā puṇṇamāsī pannarasī upaṭṭhitā, tato ca tasmiṃ kāle ca ahaṃ navaṃ dussayugaṃ gayha ariṭṭhassa ariṭṭhanāmakassa paccekabuddhassa upanāmesiṃ.


我来直译这段巴利文：
98. 我对解脱心、具果位解脱心、无荒秽、离五心荒秽、无漏、住无诤、具无诤住戒、心无执着、心无黏着的辟支佛布施仅一份小米饭食。
对那辟支佛我信受最上法、辟支菩提法,"此最上法确实存在"我如是深信。愿我与如是住圣住的辟支佛们有所交会,愿我在任何时候都不要有渴求,我对那法如是发愿:"愿我也能证悟此辟支佛所证之法"我如是立意。
以对辟支佛所作业的果报,我千次往生于长寿、无我执、无"我所"执着、趣向殊胜、不趣向低劣的俱卢、北俱卢众生之中。
以彼业果报,我具殊胜身千次往生于具种种花鬘庄严涂香、具名声、具眷属的三十三天。
以彼业果报,我成为解脱心、无荒秽、无漏,与超越善不善、具最后身的这些辟支佛或佛弟子相会。
"持戒者所愿,必得成就"这话胜者如来亲自验证而说,如我心中所想的一切都如是成就。这是最后有,这是解释。这经或......经。
在三十一劫前生起不动胜者、无量见者名为"尸弃"。彼世尊的王兄弟对名为尸弃的佛及其法深具信心,当世间调御者般涅槃时,我为天中天、人中最上、大仙造一由旬大小的广大塔。
在彼塔有一人带来供养,欢喜地举茉莉花供养。他的一朵花被风吹落。我拾起那落下的一朵花还给花的主人。
那花主人生起净信心后对我说"你就用这一朵花供养吧"。在"dadāsi"中da是添加音。我拿那一朵花,反复忆念佛及佛德后供奉,从那劫算起到今已三十劫。在那些劫中我不知恶趣,也不堕落处,这是供养塔的果报,他如是说,这是解释。这经或......经。
名为梵授的国王有一城名为迦毗罗(今尼泊尔蓝毗尼附近),分区井然,具大道,众多,充满各种族的人民,繁荣富庶。
在般遮罗人的最上城中我卖粥,我见到有名声、住在上方、名为阿梨咤的正觉者辟支佛,见已欢喜生信后,以我家中所有的常食邀请人中最上的阿梨咤。
从迦提月圆十五日临近时起,我取新衣一对献给名为阿梨咤的辟支佛。


Naruttamo anukampako kāruṇiko taṇhānighātako muni paccekabuddho pasannacittaṃ maṃ ñatvāna paṭiggaṇhi.

Ahaṃ kalyāṇaṃ buddhavaṇṇitaṃ kammaṃ karitvāna deve ca manusse ca sandhāvitvā tato cuto bārāṇasiyaṃ nagare aḍḍhe kulasmiṃ seṭṭhissa ekaputtako uppajjiṃ, pāṇehi ca piyataro āsiṃ.

Tato ca tasmiṃ kāle viññutaṃ patto hutvā devaputtena codito ahaṃ pāsādā oruhitvāna sambuddhaṃ bhagavantaṃ gotamaṃ upasaṅkamiṃ.

So sambuddho bhagavā gotamo anukampāya me dhammaṃ adesesi. Dukkhaṃ dukkhasaccañca dukkhasamuppādaṃ samudayasaccañca dukkhassa atikkamaṃ nirodhasaccañca ariyaṃ aṭṭhaṅgikaṃ dukkhūpasamagāminaṃ maggaṃ maggasaccañca iti cattāri saccāni desitāni, taduppādakaṃ dhammaṃ muni bhagavā gotamo adesayi.

Ahaṃ tassa bhagavato gotamassa vacanaṃ sutvā sāsane rato hutvā vihariṃ, ahaṃ rattindivaṃ atandito hutvā samathaṃ paṭivijjhiṃ.

Ajjhattañca ye āsavā, bahiddhā ca ye āsavā maggena samucchinnā āsuṃ, sabbe te āsavā me mama vijjiṃsu, puna na ca uppajjare.

Dukkhaṃ ‘‘pariyantakataṃ yassa dukkhassā’’ti pariyantakataṃ āsi, ayaṃ samussayo jātimaraṇasaṃsāro carimo antimo āsi, idāni imassa attabhāvassa anantaraṃ punabbhavo mama natthīti avocāti yojanā. Yaṃ nānāvidhaṃ vāsanābhāgiyaṃ suttaṃ udāharaṇavasena niddhāritaṃ, idaṃ nānāvidhaṃ suttaṃ vāsanābhāge puññakoṭṭhāse visaye vācakañāpakabhāvena pavattanato vāsanābhāgiyaṃ suttaṃ nāma.

Nānāvidhaṃ vāsanābhāgiyaṃ suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ nibbedhabhāgiyaṃ sutta’’nti pucchitabbattā ‘‘tattha katamaṃ nibbedhabhāgiyaṃ sutta’’ntiādi vuttaṃ. Tattha tesu soḷasasu saṃkilesabhāgiyādīsu suttesu katamaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ nāmāti pucchati.

Uddhaṃ brahmaloke adho kāmāvacare bhave sabbadhi sabbesu bhavesu vippamutto arahā ‘‘ayaṃ nāma dhammo ahaṃ asmī’’ti anānupassī, evaṃ vimutto arahā atiṇṇapubbaṃ oghaṃ apunabbhavāya udatāri uttiṇṇoti yojanā. Idaṃ suttaṃ nibbedhabhāge sekkhadhamme visaye vācakañāpakabhāvena pavattanato nibbedhabhāgiyaṃ suttaṃ nāma.

‘‘Ettakamevā’’ti vattabbattā ‘‘sīlavato’’tiādi vuttaṃ. Ānanda, sīlavato puggalassa ‘‘kinti me mama avippaṭisāro jāyeyya pavatteyyā’’ti cetanā na karaṇīyā na kātabbā. Ānanda, sīlavato avippaṭisāro yaṃ jāyeyya pavatteyya, esā avippaṭisārassa jāyanā pavattanā dhammatā bhavati. Ānanda, avippaṭisārinā puggalena ‘‘kinti me mama pāmojjaṃ jāyeyya pavatteyyā’’ti cetanā na karaṇīyā, ānanda, avippaṭisārino puggalassa pāmojjaṃ yaṃ jāyeyya pavatteyya, esā pāmojjassa jāyanā pavattanā dhammatā. Sesesupi imassa yojanānayānusārena yojanānayo gahetabbo. Idaṃ suttampi nibbedhabhāgiyaṃ suttaṃ nāma.


我来帮您翻译这段巴利文:
至尊大仁慈悲,断除渴爱的牟尼独觉佛,知晓我的虔诚心而接纳我。
我行善业为佛所赞叹,经历天界与人间,后来往生于波罗奈城(现今印度瓦拉纳西)中富裕家族中,成为长者的独子,比生命更为珍贵。
那时我已长大成人,受到天子的催促,我从高楼下来前往世尊乔达摩佛陀处。
那位正等觉世尊乔达摩以慈悲为我说法。他宣说了四圣谛:苦、苦谛、苦的生起、集谛、超越苦的灭谛,以及趣向止息苦的八正道、道谛,牟尼世尊乔达摩为我讲述了能生起这些的法。
我听闻了世尊乔达摩的教导后,欢喜安住于教法中,日日夜夜精进不懈,证得止观。
内在的诸漏和外在的诸漏都被道断除,我的一切漏都已灭尽,永不再生。
苦已作边际,即"苦已终尽",此身为生死轮回的最后一世,现在此身之后我再无后有,如是解释。种种不同的习气分的经典以譬喻的方式确定,这些不同的经典因为在习气分、福德部分领域中具有言说和显示的作用,故名习气分经。
导师已确定了种种习气分经,我们也已了知。因为应当询问"何为通达分经",故说"其中何为通达分经"等。其中,在这十六种杂染分等经中,问道何经名为通达分经。
上至梵界,下至欲界有,在一切有中解脱的阿罗汉,不再观察"此法即是我",如是解脱的阿罗汉度过了从未度过的暴流,不再有后有,已渡至彼岸,如是解释。此经因为在通达分、有学法领域中具有言说和显示的作用,故名通达分经。
因为应当说"仅此而已",故说"具戒者"等。阿难,具戒者不必作意"愿我生起无悔",阿难,具戒者生起无悔,这是无悔生起的法性。阿难,无悔者不必作意"愿我生起喜悦",阿难,无悔者生起喜悦,这是喜悦生起的法性。其余部分也应依此解释方式理解。此经也名为通达分经。


Ātāpino kilesānaṃ ātāpena sammappadhānena samannāgatassa jhāyato jhāyantassa brāhmaṇassa bāhitapāpassa khīṇāsavassa dhammā anulomapaccayākārapaṭivedhasādhakā bodhipakkhiyadhammā yadā yasmiṃ kāle have ekantena pātubhavanti uppajjanti. Atha vā dhammā catuariyasaccadhammā pātubhavanti pakāsayanti abhisamayavasena pākaṭā honti. Atha vā pātubhavanakāle assa ātāpino jhāyato brāhmaṇassa khīṇāsavassa sabbā kaṅkhā vapayanti apagacchanti nirujjhanti. Kasmā? Sahetudhammaṃ avijjādikena hetunā saha pavattaṃ saṅkhārādikaṃ sukhena asammissaṃ dukkhakkhandhadhammaṃ yato yasmā pajānāti aññāsi paṭivijjhati , tato tasmā vapayanti apagacchanti nirujjhantīti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ nāma.

Dutiyagāthāyaṃ pana paccayānaṃ khayaṃ khayasaṅkhātaṃ nibbānaṃ yato yasmā avedi aññāsi paṭivijjhi, tato tasmā sabbāpi kaṅkhā vapayantīti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ.

Tissa, tvaṃ kiṃ nu kujjhasi? Mā kujjhi, tissa, te tava akkodho akujjhanaṃ varaṃ uttamaṃ, hi saccaṃ, tissa, tayā kodhamānamakkhavinayatthaṃ brahmacariyaṃ vussati nūti bhagavā avocāti yojanā.

Āraññaṃ āraññakaṃ paṃsukūlikaṃ aññātuñchena aññātaanabhilakkhitagharapaṭipāṭiyā ṭhatvā uñchena piṇḍapātacaraṇavīriyena laddhena missakabhojanena yāpentaṃ nandaṃ kadā kāle ahaṃ passeyyanti avocāti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ.

Gotama , kiṃsu katamaṃ chetvā vadhitvā vadhanto kodhapariḷāhena aparidayhamāno hutvā sukhaṃ seti sayati, kiṃsu katamaṃ chetvā vadhitvā vadhanto kodhavināsena vinaṭṭhadomanasso hutvā na socati, gotama, tvaṃ kissa ekadhammassa vadhaṃ vadhanaṃ rocesīti brāhmaṇo pucchati.

Brāhmaṇa, kodhaṃ kujjhanaṃ chetvā vadhitvā vadhanto kodhapariḷāhena aparidayhamāno hutvā sukhaṃ seti sayati, kodhaṃ kujjhanaṃ chetvā vadhitvā vadhanto kodhavināsena vinaṭṭhadomanasso hutvā na socati, visamūlassa visasadisassa dukkhassa mūlabhūtassa madhuraggassa madhurasaṅkhātassa sukhapariyosānassa kodhassa kujjhanassa vadhaṃ vadhanaṃ ariyā buddhādayo puggalā pasaṃsanti. Hi saccaṃ taṃ kodhaṃ kujjhanaṃ chetvā vadhitvā vadhanto kodhavināsena vinaṭṭhadomanasso hutvā seti sayatīti yojanā. Madhuraggassāti ca madhuraṃ cetasikasukhaṃ assādaaggaṃ pariyosānaṃ assa kodhassāti madhuraggoti samāso veditabbo. Kujjhantassa hi akkositvā paribhāsitvā paharitvā pariyosāne cetasikasukhassādo uppajjatīti. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ.

Gotama, hananto dhīro uppatitaṃ kiṃsu katamaṃ hane haneyya. Vinodento dhīro jātaṃ kiṃsu katamaṃ vinodaye vinodayeyya. Pajahanto dhīro kiṃ ca katamaṃ pajahe pajaheyya. Dhīrassa kissa dhammassa abhisamayo sukhoti devatā pucchati.

Devaputta, hananto dhīro uppatitaṃ kodhaṃ kujjhanaṃ hane haneyya. Vinodento dhīro jātaṃ rāgaṃ vinodaye vinodayeyya. Pajahanto dhīro avijjaṃ pajahe pajaheyya. Saccadhammassa abhisamayo sukhoti bhagavā avocāti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ.



我来帮您翻译这段巴利文:
当具足精进、正勤、灭尽烦恼、修习禅定的婆罗门、远离恶法、漏尽者,在某个时候必定会生起随顺缘起通达的助道法。或者说四圣谛法显现、明了、以现观方式变得明显。又或在显现之时,这位精进、修禅、漏尽的婆罗门的一切疑惑都消除、远离、灭尽。为什么?因为他了知、证悟、通达与无明等因俱行的行等法,以及不与乐混杂的苦蕴法,所以疑惑消除、远离、灭尽,如是解释。此经名为通达分经。
第二偈颂中,由于他证知、了悟、通达缘的灭尽即涅槃,因此一切疑惑消除,如是解释。此经为通达分经。
提舍,你为何生气?不要生气,提舍,不生气对你最为殊胜。确实,提舍,你是为了调伏嗔恨、我慢、覆藏而修梵行吗?世尊如是说,如是解释。
我何时能见到难陀住于林野,着粪扫衣,以不定期乞食的精进,在不特定家户前次第而立所得的混合食物维生?如是解释。此经为通达分经。
乔达摩,断除什么能安乐而眠?不被嗔恨之火所烧。断除什么能无忧?已除嗔恨而无忧。乔达摩,你赞叹断除哪一法?婆罗门如是问。
婆罗门,断除嗔恨能安乐而眠,不被嗔恨之火所烧。断除嗔恨能无忧,已除嗔恨而无忧。诸圣者如佛陀等赞叹断除如毒根、如毒、是苦根、有甜美顶点、以甜美为终的嗔恨。确实,断除嗔恨者无忧而眠,如是解释。"有甜美顶点"是指此嗔恨有心理愉悦的享受为其终点,应当如是理解复合词。因为生气者在辱骂、训斥、打击之后,最终会生起心理愉悦的享受。此经为通达分经。
乔达摩,智者应当降伏什么生起之法?智者应当驱除什么已生之法?智者应当断除什么法?对智者而言,通达何法为乐?天神如是问。
天子,智者应当降伏生起的嗔恨。智者应当驱除已生的贪欲。智者应当断除无明。通达真谛之法为乐。世尊如是说,如是解释。此经为通达分经。

101. Bhagavā sattiyā omaṭṭho uparito yāva heṭṭhā viddho puriso sattippahānāya vīriyaṃ ārabhati viya, agginā matthake ḍayhamāno ādittasiro puriso agginibbāpanatthāya vīriyaṃ ārabhati iva, evaṃ kāmarāgena ḍayhamāno bhikkhu kāmarāgappahānāya kāmarāgavikkhambhanāya appamatto vāyamamāno sato satisampanno hutvā paribbaje vihareyyāti devatā kathesi.

Bhagavā pana ‘‘samucchedappahānāya vīriyaṃ ārabhīyatī’’ti dassetuṃ ‘‘sattiyā viya omaṭṭho’’tiādimāha. Devaputta, sattiyā omaṭṭho puriso sattippahānāya vīriyaṃ ārabhati viya, agginā matthake ḍayhamāno ādittasiro puriso agginibbāpanatthāya vīriyaṃ ārabhati iva, evaṃ sakkāyadiṭṭhiyā abhibhūto bhikkhu sakkāyadiṭṭhiyā pahānāya maggena samucchedappahānāya appamatto vāyamamāno sato satisampanno hutvā paribbaje vihareyyāti bhagavā avocāti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ nāma.

Sabbe nicayā bhogā khayantā khayapariyosānā bhavanti, sabbe samussayā dhammā patanantā patanapariyosānā bhavanti, sabbesaṃ sattānaṃ maraṇamāgamma sabbesaṃ sattānaṃ jīvitaṃ addhuvaṃ bhavati, iti etaṃ vuttappakāraṃ bhayaṃ bhayahetuṃ maraṇaṃ sammutimaraṇaṃ apekkhamāno paṇḍito sukhāvahāni diṭṭhadhammikasamparāyikasukhāvahāni puññāni dānasīlabhāvanāmayapuññāni kayirāthāti devatā avoca.

Devaputta, sabbe nicayā bhogā khayantā khayapariyosānā, sabbe samussayā dhammā patanantā patanapariyosānā, sabbesaṃ sattānaṃ maraṇamāgamma sabbesaṃ sattānaṃ jīvitaṃ addhuvaṃ, iti etaṃ vuttappakāraṃ bhayaṃ bhayahetuṃ maraṇaṃ apekkhamāno santipekkho sabbasaṅkhārupasamaṃ nibbānaṃ apekkhamāno paṇḍito lokāmisaṃ kāmaguṇaṃ pajahe pajaheyyāti bhagavā avocāti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ nāma.

Māvidha yesaṃ munīnaṃ cittaṃ jhānarataṃ jhāne rataṃ hoti, te munayo sukhaṃ sayanti na socanti. Paññavā maggapaññavā susamāhito āraddhavīriyo pahitatto nibbānaṃ pesitacitto puggalo duttaraṃ oghaṃ saṃsāroghaṃ tarati.

Kāmasaññāya virato vigatacitto yo khīṇāsavo sabbasaṃyojanātīto arahattamaggena sabbe saṃyojane atīto nandibhavaparikkhīṇo ahosi, so khīṇāsavo gambhīre saṃsāraṇṇave na sīdatīti yojanā. Nandisaṅkhātā taṇhā ca kāmabhavarūpabhavaarūpabhavā ca nandibhavā, nandibhavā parikkhīṇā yassa khīṇāsavassāti nandibhavaparikkhīṇoti samāso veditabbo. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ nāma.

Arahataṃ arahantānaṃ buddhapaccekabuddhasāvakānaṃ dhammaṃ sucaritādibhedañca sattatiṃsabodhipakkhiyabhedañca dhammaṃ yo paṇḍito saddahāno saddahanto hutvā nibbānappattiyā appamatto vicakkhaṇo hutvā sussūsaṃ sussūsanto bhave, so paṇḍito paññaṃ lokiyalokuttarapaññaṃ labhate labhati.


我来将这段巴利文直译成简体中文：
101. 世尊说："就像被剑从上至下刺中的人为了拔出剑而奋力，就像头上被火烧着的人为了熄灭火焰而奋力，同样，比丘被欲贪燃烧时，应当为断除欲贪、为制伏欲贪而不放逸精进，具念正知而行走生活。"这是天人所说。
世尊为显示"为彻底断除而精进"而说"如被剑刺"等。天子啊，如被剑刺中的人为拔除剑而精进，如头上被火烧着的人为熄灭火焰而精进，同样，被有身见所克服的比丘，为断除有身见，为通过圣道彻底断除，应当不放逸精进，具念正知而行走生活。这是世尊所说的意思。这经名为趣向通达之经。
一切积聚的财富都终归于尽，一切积聚的法都终归于败坏，一切众生的生命遇到死亡时都成为无常，如是观察这种可畏的因由、死亡、世俗死亡时，智者应当修作能带来快乐的、能带来现世与来世安乐的功德，即布施、持戒、禅修等功德。这是天人所说。
天子啊，一切积聚的财富都终归于尽，一切积聚的法都终归于败坏，一切众生的生命遇到死亡时都成为无常，如是观察这种可畏的因由、死亡时，智者追求寂静，追求一切诸行的止息涅槃，应当舍弃世间欲乐、五欲功德。这是世尊所说的意思。这经名为趣向通达之经。
在此，那些牟尼的心喜好禅修，他们安眠无忧。具足智慧、善于定力、精进勇猛、心志坚定、心向涅槃的人，能度难度的暴流、轮回暴流。
远离欲想，心无执著，漏尽，超越一切结缚，通过阿罗汉道超越一切结缚，灭尽渴爱与有，这样的漏尽者不会沉沦于深邃的轮回海。所谓渴爱与欲有、色有、无色有称为渴爱与有，渴爱与有已尽的漏尽者称为"渴爱与有已尽者"，应当如此理解这复合词。这经名为趣向通达之经。
智者对阿罗汉们——佛陀、辟支佛、声闻们的法，包括善行等种种法和三十七道品等诸法，以信心相信，为证得涅槃而不放逸，以智慧观察，恭敬听闻，这样的智者能获得世间出世间的智慧。


Yo vīriyavā puggalo patirūpadesakārī desakālādīni ahāpetvā lokiyalokuttaradhammapatirūpaṃ adhigamūpāyaṃ karoti, dhuravā cetasikavīriyena anikkhittadhuro uṭṭhātā kāyikavīriyavasena uṭṭhānasampanno hoti, so vīriyavā puggalo dhanaṃ lokiyalokuttaradhanaṃ vindate adhigacchati. Saccena vacīsaccena ca paramatthasaccena ca buddhādiko saccadhamme ṭhito sappuriso kittiṃ pappoti. Dadaṃ dadanto yaṃ kiñci icchitaṃ patthitaṃ catusaṅgahavatthuṃ dadanto saṅgahanto sappuriso mittāni ekantamittāni ganthati sampādeti, evaṃ catūhi saccadhammadhiticāgehi samannāgato so sappuriso asmā lokā paraṃ lokaṃ pecca gantvā ekantena sokakāraṇassa abhāvato na socatīti yojanā.

Gotama, sabbaganthappahīno tīhi bhavehi vippamutto sato satisampanno tvaṃ, samaṇo, aññaṃ devamanussādikaṃ yaṃ anusāsasi yaṃ anusāsanaṃ karosi, taṃ anusāsanaṃ sabbaganthappahīnassa tīhi bhavehi vippamuttassa samaṇassa te tava na sādhūti sakkanāmako mārapakkhiko yakkho gāthāya ajjhabhāsi.

‘‘Sakka sakkanāmaka yakkha anukampitena purisena saddhiṃ yena kenaci vaṇṇena kāraṇena saṃvāso ekasmiṃ ṭhāne sahavāso jāyati, taṃ anukampitabbaṃ sahavāsagataṃ purisaṃ sappañño manasā anukampituṃ na arahati anukampituṃyeva arahati. Yā anukampā karuṇā, yā anuddayā mettā, muditā ca uppannā, tāya anukampāya karuṇāya, tāya anuddayāya mettāya muditāya ca samussāhitena pasannena manasā yo sappañño sappuriso aññaṃ devamanussādikaṃ yaṃ anusāsati yaṃ anusāsanaṃ karoti, so sappañño sappuriso tena anusāsanena saṃyutto kāmacchandādīnaṃ saṃyojanānaṃ vasena ananulomasaṃyogena saṃyutto na hotīti bhagavā avocāti yojanā.



我来将这段巴利文直译成简体中文：
精进的人居住在适宜之处，不失时机等，修习世间出世间法的适当方法，具足精进，以心理精进不舍责任，以身体精进而具足精勤，这样精进的人能获得世间出世间的财富。以言语真实和胜义真实，安住于佛陀等真实法中的善人能获得声誉。布施任何所欲、所愿之物，以四摄事布施摄受的善人能结交真诚的朋友。如是具足真实、法、坚忍、舍离四德的善人，从此世往生他世时必定不会忧愁，因为没有忧愁的原因。
乔达摩啊，你这沙门已断除一切结缚，解脱三有，具足正念，你对其他天人等所作的教导，对于已断除一切结缚、解脱三有的沙门你来说是不好的。名为释迦的魔党夜叉如是以偈颂说。
"释迦啊，名为释迦的夜叉，与受怜悯的人以任何因缘共住在一处时，智者不应以心不怜悯那应受怜悯的共住者，而应当怜悯。凡是生起的怜悯、慈悲、同情、慈爱、随喜，以这怜悯、慈悲，以这同情、慈爱、随喜，以欢喜的心受到鼓舞，智者善人对其他天人等作如是教导时，这智者善人虽作此教导，却不会因贪欲等结缚而受到不适当的束缚。"这是世尊所说的意思。

102. Samaṇa , rāgo ca doso ca ime dve dhammā kutonidānā, kiṃnidānā, kiṃpaccayā bhavanti, arati ca rati ca lomahaṃso ca ime tayo kutojā kuto bhavanti? Kumārakā dhaṅkaṃ kākaṃ gahetvā pāde dīghasuttakena bandhitvā suttakoṭiṃ aṅguliyaṃ veṭhetvā osajanti iva, evaṃ manovitakkā kuto samuṭṭhāya cittaṃ osajantīti sūcilomayakkho bhagavantaṃ pucchi.

Rāgo ca doso ca ime dve dhammā itonidānā ito attabhāvato nidānā jāyanti; arati ca rati ca lomahaṃso ca ime tayo itojā ito attato bhavanti; kumārakā dhaṅkaṃ kākaṃ gahetvā pāde dīghasuttakena bandhitvā suttakoṭiṃ aṅguliyaṃ veṭhetvā osajanti iva, evaṃ manovitakkā ito attabhāvato samuṭṭhāya cittaṃ osajanti.

Nigrodhassa khandhajā pārohā sākhāsu jāyanti iva, vane rukkhaṃ nissāya jātā māluvā latā taṃ rukkhaṃ ajjhottharitvā vitatā otatavitatā tiṭṭhati iva, evaṃ, yakkha, tvaṃ suṇohi snehajā taṇhāsnehato jātā attasambhūtā attani sambhūtā puna anekappakārā manovitakkā pāpamanovitakkā ceva taṃsampayuttakilesā ca kāmesu vatthukāmesu visattā laggā saṃsibbitā ṭhitā.

Ye paṇḍitā ‘‘yaṃ nidānaṃ assa attabhāvassā’’ti yatonidānaṃ naṃ kilesagahanaṃ samudayasaccaṃ pajānanti, te paṇḍitā attabhāvasaṅkhātassa dukkhasaccassa nidānabhūtaṃ naṃ kilesagahanaṃ samudayasaccaṃ maggasaccena vinodenti. Apunabbhavāya apunabhavasaṅkhātāya nirodhasaccatthāya atiṇṇapubbaṃ anamatagge saṃsāre supinenāpi atiṇṇapubbaṃ duttaraṃ imaṃ oghaṃ catubbidhaṃ saṃkilesoghaṃ tarantīti bhagavā avocāti yojanā.

‘‘Bhagavā, samaṇadhammassa karaṇaṃ nāma dukkaraṃ, bhagavā, samaṇadhammassa karaṇaṃ nāma sudukkaraṃ suṭṭhutaraṃ dukkara’’nti eko kulaputto pabbajitvā samaṇadhammaṃ katvā ariyabhūmiṃ appatvā kālaṃ katvā devaloke nibbatto, so devaputto bhagavantaṃ upasaṅkamitvā āha. Kāmada, sīlasamāhitā ṭhitattā ṭhitasabhāvā satta sekkhā puggalā dukkaraṃ vāpi samaṇadhammaṃ karonti. Anagāriyupetassa anagāriyaṃ niggehabhāvaṃ upagatassa pabbajitassa tuṭṭhi catupaccayasantoso sukhāvahā hotī’’ti bhagavā avoca.

‘‘Bhagavā, yadidaṃ yā esā tuṭṭhi sukhāvahā, esā tuṭṭhi dullabhā’’ti so devaputto āha. ‘‘Kāmada, yesaṃ sekkhānaṃ mano divā ca ratto ca bhāvanāya rato cittavūpasame rato, te sekkhā dullabhaṃ vāpi tussanaṃ labhantī’’ti bhagavā avoca.

‘‘Bhagavā, yadidaṃ yaṃ idaṃ cittaṃ bhāvanāya rataṃ, taṃ cittaṃ dussamādaha’’nti so devaputto āha. ‘‘Kāmada, ye ariyā indriyūpasame rattindivaṃ ratā, te ariyā dussamādahaṃ vāpi cittaṃ samādahanti, kāmada, te ariyā maccuno jālaṃ kilesajālaṃ chetvā maggaṃ gacchantī’’ti bhagavā avoca.

‘‘Bhagavā, yo maggo pubbabhāgapaṭipadāvasena visamo, so maggo duggamo’’ti so devaputto āha. ‘‘Kāmada, ariyā duggame visame vāpi maggaṃ gacchanti, anariyā visame magge avaṃsirā papatanti, ariyānaṃ so maggo samova bhave, na asamo. Hi saccaṃ visame visattakāye ariyā samā bhavantī’’ti bhagavā avocāti yojanā.



我来将这段巴利文直译成简体中文：
102. 沙门啊，这贪欲和嗔恚两种法是从何处生起，以何为因，以何为缘？不乐、欢乐和身毛竖立这三种是从何处生？就像孩童们抓住乌鸦，用长线绑住它的脚，将线端缠在手指上放飞一样，种种意念从何处生起而系缚心？针毛夜叉如是问世尊。
这贪欲和嗔恚两种法从此处生起，从此自体而生；不乐、欢乐和身毛竖立这三种从此处生，从此自我而有；就像孩童们抓住乌鸦，用长线绑住它的脚，将线端缠在手指上放飞一样，种种意念从此自体生起而系缚心。
就像榕树的气根从树干生长，就像依附在林中树木上的蔓藤遍覆那树而展开蔓延一样，夜叉啊，你听着，从爱欲生起，从渴爱而生，从自我而起，在自我中生起的种种意念、恶意念以及与之相应的烦恼，执著、执取、缠缚于诸欲境。
智者们了知"这是此自体的根源"，即知道烦恼丛林、集谛的根源，这些智者以道谛驱除作为苦谛之自体的根源、烦恼丛林和集谛。为了不再有、为了证得灭谛，他们度过在无始轮回中连在梦中都未曾度过的难度的暴流、四种烦恼暴流。这是世尊所说的意思。
"世尊，修习沙门法是困难的，世尊，修习沙门法是极其困难的。"一位善家子出家修习沙门法，未证得圣位而命终，生于天界，这天子前来见世尊如是说。"迦玛达，安住于戒定，性情稳固的七类有学人即使困难也能修习沙门法。对于进入无家的出家人来说，知足于四资具能带来安乐。"世尊如是说。
"世尊，这种能带来安乐的知足是难得的。"那天子说。"迦玛达，那些有学人的心日夜喜好修习，乐于心的寂静，他们即使难得也能获得知足。"世尊说。
"世尊，这种喜好修习的心是难以调伏的。"那天子说。"迦玛达，圣者们日夜乐于调伏诸根，即使难以调伏也能调伏其心，迦玛达，这些圣者切断死魔的网、烦恼之网而行道。"世尊说。
"世尊，在前行道路上这道路是不平的，是难行的。"那天子说。"迦玛达，圣者们即使在难行不平之处也能行道，非圣者在不平道路上则头下倾跌。对圣者来说此道是平坦的，不是不平的。确实，在不平的执著之身中，圣者们保持平等。"这是世尊所说的意思。

103. Yaṃ jetavanaṃ isisaṅghanisevitaṃ dhammarājena āvutthaṃ, idaṃ taṃ jetavanaṃ mama pītisañjananaṃ pītiyā sañjananaṃ karaṃ hi karaṃ eva.

Kammaṃ maggacetanākammañca vijjā maggapaññā ca dhammo samādhi ceva samādhipakkhiko ca dhammo sīlaṃ, sīle ṭhitassa jīvitaṃ uttamaṃ, etena aṭṭhaṅgikena maggena sattā sujjhanti, gottena vā dhanena vā sattā na sujjhanti.

Tasmā maggeneva sattānaṃ visujjhanato attano atthaṃ sampassaṃ passanto paṇḍito poso yoniso upāyena dhammaṃ bodhipakkhiyadhammaṃ vicine vicineyya, evaṃ vicinane sati tattha ariyamagge vicinanto puggalo sujjhati.

Sāriputto sīlena ca upasamena ca pāraṅgato iva, evaṃ yopi bhikkhu sīlena ca upasamena ca pāraṅgato, so bhikkhu etāva paramo sāriputtasadisova siyāti anāthapiṇḍikanāmo devaputto bhagavantaṃ upasaṅkamitvā āhāti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ nāma.

Atītaṃ atītakkhandhapañcakaṃ taṇhādiṭṭhīhi nānvāgameyya, anāgataṃ anāgatakkhandhapañcakaṃ taṇhādiṭṭhīhi nappaṭikaṅkhe na pattheyya. Yaṃ yasmā atītaṃ pahīnaṃ niruddhaṃ atthaṅgataṃ, tasmā atītassa pahīnattā niruddhattā atthaṅgatattā nānvāgameyya. Yaṃ yasmā anāgataṃ appattaṃ, tasmā na paṭikaṅkhe.

Paccuppannaṃ khandhapañcakaṃ vayadhammaṃ yattha yattha santāne vā, yattha yattha araññādīsu vā uppannaṃ, tattha tattha santāne vā, tattha tattha araññādīsu vā naṃ paccuppannadhammaṃ yāhi aniccānupassanādīhi vipassati, tāhi aniccānupassanādīhi nibbānaṃ rāgādīhi asaṃhīraṃ asaṃkuppaṃ bhavati, taṃ nibbānaṃ vipassako puggalo vidvā nibbānārammaṇaṃ phalasamāpattiṃ appento hutvā anubrūhaye vaḍḍheyya.

Ātappaṃ saṃkilesānaṃ ātapantaṃ vīriyaṃ ajjeva kiccaṃ kātabbaṃ, suve jīvitaṃ vā maraṇaṃ vā ko jaññā jāneyya, ‘‘suve vā dānādipuññaṃ jānissāmī’’ti cittaṃ anuppādetvā ‘‘ajjeva karissāmī’’ti evaṃ vīriyaṃ kātabbaṃ. Hi saccaṃ maraṇakāraṇabhāvatāya ahivicchikavisasatthādianekāya senāya vasena mahāsenena tena maccunā saddhiṃ mittasanthavākārena vā lañjadānena vā saṅgaraṃ natthīti.

Evaṃ manasi katvā vihāriṃ viharantaṃ ātāpiṃ ahorattaṃ atanditaṃ analasaṃ uṭṭhāhakaṃ sappurisaṃ ‘‘bhaddekaratto’’ti santo muni ve ekantena ācikkhate ācikkhatiyevāti yojanā.

‘‘Cattārimāni bhikkhave’’tyādisuttaṃ pāḷito ca aṭṭhakathāto ca pākaṭaṃ.



我来将这段巴利文直译成简体中文：
103. 祇园精舍为仙人僧众所居住，为法王所居住，这祇园精舍确实能为我生起欢喜。
业即道思所生之业，明即道慧，法即定和与定相应之法，以及戒，安住于戒者的生命最为殊胜，众生以此八支圣道而得清净，而不是以种姓或财富得清净。
因此，由于众生只能通过圣道得到清净，智者观见自己的利益，应当以如理方便择法、择菩提分法，如此择法时，在圣道上择法的人得以清净。
舍利弗以戒和寂静而到达彼岸，同样，任何比丘以戒和寂静到达彼岸，这比丘就能成为如舍利弗一样最殊胜的。名为给孤独的天子来到世尊面前如是说。这经名为趣向通达之经。
不应以贪爱和邪见追逐过去的五蕴，不应以贪爱和邪见期待未来的五蕴。因为过去已断、已灭、已没，所以由于过去已断、已灭、已没而不应追逐。因为未来尚未到来，所以不应期待。
现在的五蕴是坏灭之法，无论在哪个相续中，无论在林野等何处生起，在那里、那个相续中，在那里、那林野等处，以无常随观等观察现在法，以这些无常随观等，涅槃成为不可动摇、不可破坏的，观行者以智慧进入缘取涅槃的果定而增长。
应当今天就做该做的精进，精进能烧尽诸烦恼，谁能知道明天是生是死？不应生起"明天我将行布施等功德"的想法，而应当想"今天就要做"，如此应当精进。确实，因为死亡的原因，与那具有蛇、蝎、毒、刀等诸多军队的大军死魔，不能以友谊或贿赂而交战。
如是思维而住，精进、日夜不懈怠、不懒惰、勤勉的善人，圣者确实称之为"善于度过一夜者"。这是其意思。
"诸比丘，此四种"等经文，从圣典和注释书中显明。

104. Nānāvidhaṃ nibbedhabhāgiyaṃ suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ asekkhabhāgiyaṃ sutta’’nti pucchitabbattā ‘‘tattha katamaṃ asekkhabhāgiyaṃ sutta’’ntiādi vuttaṃ. Tatthāti tesu soḷasasu saṃkilesabhāgiyādīsu suttesu katamaṃ suttaṃ asekkhabhāgiyaṃ suttaṃ nāmāti pucchati.

Yassa uttamapurisassa cittaṃ selūpamaṃ ṭhitaṃ lokadhammavātehi nānukampati, rajanīyesu lābhādīsu virattaṃ bhave, so uttamapuriso kopaneyye alābhādike na kuppati, tassa uttamapurisassa cittaṃ evaṃ aniccatādinā bhāvitaṃ, naṃ bhāvitacittaṃ uttamapurisaṃ vītikkantalokadhammahetukaṃ dukkhaṃ kuto essatīti yojanā. Idaṃ suttaṃ asekkhabhāge visaye vācakañāpakabhāvena pavattanato asekkhabhāgiyaṃ suttaṃ nāma. Esa nayo ito paresupi veditabbo.

‘‘Asekkhabhāgiyaṃ suttaṃ idamevā’’ti vattabbabhāvato ‘‘āyasmato cā’’tiādi vuttaṃ.

Yo brāhmaṇo bāhitapāpadhammattā bāhitapāpadhammo bhave, so brāhmaṇo niggatahuṃhuṃkattā nihuṃhuṅko bhave, niggatakilesakasāvattā nikkasāvo bhave, sīlasaṃvarena saṃyatacittatāya yatatto bhave, yo brāhmaṇo catumaggañāṇavedehi antaṃ nibbānaṃ gatattā vedantagū bhave, dhammena vusitabrahmacariyattā vusitabrahmacariyo bhave. Yassa brāhmaṇassa kuhiñci loke ussadā rāgussado dosussado mohussado mānussado diṭṭhussado natthi, so brāhmaṇo brahmavādaṃ ‘‘ahaṃ brāhmaṇomhī’’ti vācaṃ vadeyyāti bhagavā avocāti yojanā.

Ye buddhā pāpake akusale dhamme bāhitvā sadā caranti satā satisampannā khīṇasaṃyojanā, te buddhā lokasmiṃ brāhmaṇāti ve ekantena kathīyantīti avocāti yojanā.

Yattha nibbāne āpo ca pathavī ca tejo ca vāyo ca na gādhati na patiṭṭhahati, tattha nibbāne sukkā gahā ceva tārakā ca na jotanti, tattha nibbāne ādicco nappakāsati, tattha nibbāne candimā na bhāti, tattha nibbāne tamo na vijjati.

Yo brāhmaṇo attanā sayaṃ muni monena yadā taṃ nibbānaṃ avedi vindati paṭilabhati paṭivijjhati, atha paṭivijjhanakkhaṇe so brāhmaṇo rūpā rūpadhammato ca arūpā arūpadhammato ca sukhadukkhā sukhadukkhato ca pamuccatīti avocāti yojanā.

Yakkha, yo brāhmaṇo sakesu sakaattabhāvesu dhammesu upādānakkhandhesu saccesu, dhammesu ca pāragū hoti, atha pāragamanakkhaṇe so brāhmaṇo etaṃ ajakalāpakaṃ tayā vuttaṃ etaṃ pisācaṃ kilesapisācañca , tayā kataṃ akkulañca akkulaṃ, pakkulakaraṇaṃ ativattatīti avocāti yojanā.

Yo bhikkhu āyantiṃ āgacchantiṃ purāṇadutiyikaṃ bhariyaṃ vā, aññaṃ āgacchantiṃ itthiṃ vā cittena na abhinandati, pakkamantiṃ purāṇadutiyikaṃ bhariyaṃ vā, aññaṃ pakkamantiṃ itthiṃ vā cittena na socati, saṅgā pañcavidhatopi saṅgato muttaṃ saṅgāmajiṃ taṃ bhikkhuṃ ‘‘brāhmaṇa’’nti ahaṃ vadāmīti avocāti yojanā.

Ettha nadiyaṃ bahujano nhāyati, so bahujano nhāyako udakena udakanhānena sucī na hoti. Yamhi puggale saccaṃ, saccato sesadhammo ca atthi, so puggalo sucī ca hoti, so puggalo brāhmaṇo ca hotīti avocāti yojanā; suciasucibhāvo ṭīkāyaṃ vitthārato vuttova.


我来将这段巴利文直译成简体中文：
104. 阿阇黎已确定了各种趣向通达之经，我们也已知晓，因为应当询问"什么是无学分经"，所以说"其中什么是无学分经"等。在那十六种染污分等经中，询问什么经称为无学分经。
最上士夫的心如山石般稳固，不为世间法之风所动摇，于可爱的利养等离欲，于可瞋的无利养等不生瞋恚，他的心如是修习无常等，对于这样修心的最上士夫，已超越世间法因缘的苦从何处而来？这是其意思。此经因宣说开显无学分境界而名为无学分经。此理应当了知于其他经中也是如此。
因为应当说"这就是无学分经"，所以说"具寿等"。
婆罗门因已除恶法而成为除恶者，因已除哼哼声而成为无哼哼者，因已除烦恼垢而成为无垢者，因戒律摄护而成为自制者，婆罗门因以四道智通达涅槃而成为通达吠陀者，因如法修梵行而成为已修梵行者。婆罗门于世间任何处都没有贪、瞋、痴、慢、见的增盛，这样的婆罗门可以说"我是婆罗门"的梵语。这是世尊所说的意思。
诸佛已除恶不善法而常住正念，断尽结缚，确实这些佛于世间被称为婆罗门。这是所说的意思。
在涅槃中，水、地、火、风不能立足，在涅槃中，星宿和众星不发光，在涅槃中，太阳不照耀，在涅槃中，月亮不光明，在涅槃中，黑暗不存在。
当婆罗门以寂默之智自己证知、获得、证悟那涅槃时，在证悟的刹那，这婆罗门从色法、无色法、苦乐中解脱。这是所说的意思。
夜叉啊，婆罗门于自己的诸法、取蕴、诸谛中通达彼岸时，在到达彼岸的刹那，这婆罗门超越你所说的这羊群、你所造的这鬼魅烦恼鬼，和你所作的不净与造作不净。这是所说的意思。
比丘对来临的前妻或其他来临的女人心不欢喜，对离去的前妻或其他离去的女人心不忧愁，从五种执着解脱的、战胜执着的那比丘，我称他为"婆罗门"。这是所说的意思。
在这河中许多人沐浴，那些沐浴者不因水、不因水浴而清净。若人具有真实和其他真实法，此人成为清净者，此人成为婆罗门。这是所说的意思；清净不清净的详细解释在注释书中已说。


Ātāpino jhāyato yassa brāhmaṇassa dhammā saccadhammā yadā have ekantena pātubhavanti, tadā dhammānaṃ pātubhavanakkhaṇe so brāhmaṇo mārasenaṃ vidhūpayaṃ vidhūpayanto tiṭṭhati. ‘‘Kimivā’’ti vattabbattā ‘‘sūriyova obhāsayamantalikkha’’nti vuttaṃ. Sūriyo antalikkhaṃ obhāsayanto tiṭṭhati iva, evaṃ tiṭṭhatīti yojanā.

Yo paṃsukūliko bhikkhu sabbāni cattāri yogāni upātivatto sakiñcane loke akiñcano iriyati catubbidhairiyāpathaṃ vatteti. Apahānadhammaṃ kenaci maggena appahānasabhāvaṃ appattakāyena appattaṃ tevijjapattaṃ, iriyamānaṃ santindriyaṃ taṃ paṃsukūlikaṃ bhikkhuṃ tumhe passatha.

Ājāniyaṃ purisaājānīyaṃ jātibalanisedhaṃ ‘‘ahaṃ jātibrāhmaṇo’’ti jātimattakena pavattamānabalanisedhakaṃ taṃ paṃsukūlikaṃ bhikkhuṃ sambahulā uḷārā devatā brahmaṃ vimānaṃ upasaṅkamitvā idha sāsane, brahmavimāne vā pasannacittā hutvā namassanti. Nidhāti ca ettha na-kāro āgamo.

Purisājañña te tava amhākaṃ namo atthu, purisuttama te tava amhākaṃ namo atthu, yassa te tava nissayaṃ mayaṃ nābhijānāma, so tvaṃ kiṃ puggalaṃ nissāya jhāyasīti avocunti yojanā.

Ye bhikkhū kālena kālaṃ dhammassavanavasena cirarattaṃ sametikā bhavanti, ime bhikkhū sahāyā honti vata. Nesaṃ sahāyānaṃ bhikkhūnaṃ dhamme buddhappavedite dhamme saddhammo sameti.

Kappinena ariyappavedite dhamme suvinītā te sahāyakā bhikkhū savāhiniṃ māraṃ jetvā antimaṃ dehaṃ attabhāvaṃ dhārentīti avocāti yojanā.

Sithilaṃ vīriyaṃ ārabbha sabbadukkhappamocanaṃ idaṃ nibbānaṃ yogāvacarena na adhigantabbaṃ, appena appakena thāmasā idaṃ nibbānaṃ na adhigantabbaṃ.

Ayañca yogāvacaro bhikkhu daharo, yo puriso savāhiniṃ māraṃ jetvā antimaṃ dehaṃ attabhāvaṃ dhāreti, so ayaṃ puriso so uttamapurisovāti avocāti yojanā. ‘‘Puriso’’ti vattabbe chandānurakkhaṇavasena ‘‘poriso’’ti vuttaṃ.

Mogharāja, dubbaṇṇako lūkhacīvaro sadā sato satisampanno khīṇāsavo ca visaṃyutto ca katakicco ca anāsavo ca tevijjo ca iddhippatto ca cetopariyāyakovido ca so bhikkhu savāhiniṃ māraṃ jetvā antimaṃ dehaṃ dhāretīti avocāti yojanā.

105.‘‘Tathāgato’’tiādīsu yojanā pākaṭā. Idaṃ suttaṃ asekkhabhāge visaye vācakañāpakabhāvena pavattanato asekkhabhāgiyaṃ suttaṃ nāma.



我来将这段巴利文直译成简体中文：
精进禅修的婆罗门，当真实法确实显现时，在法显现的刹那，那婆罗门驱散魔军而住。因为应当说"像什么"，所以说"如太阳照耀虚空"。如同太阳照耀虚空而住，如是而住。这是其意思。
这粪扫衣比丘已超越一切四轭，在有所有的世间中无所有而行四威仪。你们看这粪扫衣比丘，他以任何道都不能断除的法性未证得，未以身证得三明，行于寂静诸根。
众多殊胜的天神来到梵天宫，或在此教法中，以净信心礼敬这粪扫衣比丘，他是调御者，能制止以生为力，制止仅以"我是生为婆罗门"而起的力量。这里的"ni"是添加的音。
人中调御者啊，我们礼敬你，人中最上者啊，我们礼敬你，我们不知道你依止谁，你依止什么人而修禅？这是他们所说的意思。
诸比丘时常因听法而长夜相聚，这些比丘实为同伴。这些同伴比丘在佛所说的法中，正法和谐一致。
这些同伴比丘在迦宾那所说的圣法中善加调御，战胜了魔军而住持最后身。这是所说的意思。
以懈怠的精进不能证得这能解脱一切苦的涅槃，以微小的力量不能证得这涅槃。
这修行者比丘年轻，此人战胜了魔军而住持最后身，此人即是那最上士。这是所说的意思。应说"puriso"，但为保持韵律而说"poriso"。
摩伽罗阇啊，这位比丘形貌丑陋，衣服粗糙，常具正念，漏尽，解脱，已作所作，无漏，具三明，得神通，善知他心，他战胜了魔军而住持最后身。这是所说的意思。
105"如来"等句的意思明显。此经因宣说开显无学分境界而名为无学分经。

106. Nānāvidhaṃ asekkhabhāgiyaṃ suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca sutta’’nti vattabbattā ‘‘tattha katamaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca sutta’’ntiādi vuttaṃ. Tatthāti tesu soḷasasu saṃkilesabhāgiyādīsu suttesu katamaṃ suttaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ nāmāti pucchati.

Channaṃ āpattiṃ āpajjitvā channaṃ chādentaṃ bhikkhuṃ dukkaṭādivasso ativassati, vivaṭaṃ āpattiṃ āpajjitvā vivaṭaṃ desentaṃ ācikkhantaṃ bhikkhuṃ dukkaṭādivasso nātivassati, tasmā channassa ativassanato ca vivaṭassa nātivassanato ca channaṃ chāditabbaṃ āpattiṃ vivaretha desetha ārocetha , evaṃ vivaraṇe sati taṃ vivarantaṃ bhikkhuṃ dukkaṭādivasso nātivassatīti yojanā.

‘‘Imasmiṃ sutte kittakena saṃkileso dassito, kittakena vāsanā dassitā’’ti pucchitabbattā ‘‘channamativassatī’’ti saṃkileso, ‘vivaṭaṃ nātivassatī’ti vāsanā, ‘tasmā channaṃ vivaretha, evaṃ taṃ nātivassatī’ti ayaṃ saṃkileso ca vāsanā cā’’ti vuttaṃ. ‘‘Channamativassatī’’ti ettakena saṃkileso dassito. ‘‘Vivaṭaṃ nātivassatī’’ti ettakena vāsanā dassitā. ‘‘Tasmā channaṃ vivaretha, evaṃ taṃ nātivassatī’’ti ettakena ayaṃ saṃkileso ca dassito, ayaṃ vāsanā ca dassitā. Idaṃ ‘‘channaṃ…pe... vassatī’’ti suttaṃ saṃkilesabhāge visaye ca vāsanābhāge visaye ca vācakañāpakabhāvena pavattanato saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ nāma.

‘‘Saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ ettakamevā’’ti vattabbattā ‘‘cattārome mahārājā’’tiādi vuttaṃ. ‘‘Tesu catūsu puggalesu katame puggalā saṃkilesabhāgiyā, katame puggalā vāsanābhāgiyā’’ti pucchitabbattā ‘‘tattha yo ca puggalo’’tiādi vuttaṃ. Tatthāti tesu catūsu tamotamaparāyaṇādīsu puggalesu. Tassattho pākaṭo. Idaṃ ‘‘cattārome’’tiādikaṃ suttaṃ saṃkilesabhāgiyesu dvīsu puggalesu ca vāsanābhāgiyesu dvīsu puggalesu ca vācakañāpakabhāvena pavattanato saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ nāma.

Nānāvidhaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ nāmā’’ti pucchitabbattā tattha katamaṃsaṃkilesabhāgiyañca nibbedhabhāgiyañca sutta’’ntiādi vuttaṃ. Tassattho vuttanayena veditabbo.

Ayasaṃ yaṃ bandhanañca dārujaṃ yaṃ bandhanañca pabbajaṃ yaṃ bandhanañca loke atthi, taṃ ayasādibandhanaṃ ‘‘daḷhaṃ bandhana’’nti dhīrā buddhādayo paṇḍitapurisā na āhu. Maṇikuṇḍalesu ca puttesu ca dāresu ca yā sārattarattā balavarāgarattā apekkhā loke vijjati, taṃ sārattarattaapekkhāsaṅkhātaṃ rāgabandhanaṃ ‘‘daḷhaṃ bandhana’’nti dhīrā paṇḍitapurisā āhu. Iminā suttappadesena ayaṃ sārattarattaapekkhāsaṅkhāto akusaladhammo saṃkileso dassito.


以下是巴利文的完整直译成简体中文:
106. 老师已经确定了各种无学分经,我们也已经知道了,"什么是污染分经和习气分经"应当被说,因此说了"其中什么是污染分经和习气分经"等等。其中:在那十六种污染分等经中,问什么经叫做污染分经和习气分经。
犯了六种罪并隐藏六种罪的比丘,恶作等雨过度下雨,犯了公开的罪并公开忏悔告白的比丘,恶作等雨不过度下雨,因此由于隐藏的过度下雨和公开的不过度下雨,应当公开隐藏的罪,忏悔,告白,这样在公开时,对那公开的比丘恶作等雨不过度下雨,这是解释。
"在这部经中,多少显示了污染,多少显示了习气"应当被问,因此说"'隐藏的过度下雨'是污染,'公开的不过度下雨'是习气,'因此应当公开隐藏的,这样它就不过度下雨'这是污染和习气"。仅以"隐藏的过度下雨"显示了污染。仅以"公开的不过度下雨"显示了习气。以"因此应当公开隐藏的,这样它就不过度下雨"显示了这个污染,也显示了这个习气。这部"隐藏的...下雨"经,因为在污染分和习气分的对象中以说明宣示的方式运作,所以叫做污染分经和习气分经。
"污染分经和习气分经就只有这些吗"应当被说,因此说了"四大王"等等。"在那四种人中,哪些人是污染分的,哪些人是习气分的"应当被问,因此说了"其中哪个人"等等。其中:在那四种从暗到暗等人中。它的意思是明显的。这部"四大王"等经,因为在两种污染分的人和两种习气分的人中以说明宣示的方式运作,所以叫做污染分经和习气分经。
老师已经确定了各种污染分经和习气分经,我们也已经知道了,"什么叫做污染分经和通达分经"应当被问,因此说了"其中什么是污染分经和通达分经"等等。它的意思应当按照已说的方法来理解。
在世间存在的铁制的枷锁、木制的枷锁、草制的枷锁,智者佛陀等贤明之人不说那铁制等枷锁是"坚固的束缚"。在世间存在对宝石耳环、儿子、妻子的热爱、强烈的贪爱、执着,智者贤明之人说那被称为热爱执着的贪欲束缚是"坚固的束缚"。通过这段经文,显示了这个被称为热爱执着的不善法污染。


‘‘Kena nibbedho dassito’’ti vattabbattā ‘‘eta’’ntiādi vuttaṃ. Dhīrā paṇḍitapurisā etaṃ rāgabandhanaṃ ‘‘daḷhaṃ bandhana’’nti āhu. Etaṃ rāgabandhanaṃ ohārinaṃ heṭṭhā apāyaṃ avaharaṇaṃ hoti, sithilaṃ bandhanaṭṭhāne chaviādīni akopetattā sithilaṃ hoti, duppamuñcaṃ lobhavasena ekavārampi uppannassa rāgabandhanassa dummocayattā duppamuñcaṃ hoti, paṇḍitapurisā etampi vuttappakāraṃ rāgabandhanampi maggena chetvāna anapekkhino hutvā kāmasukhaṃ pahāya paribbajanti. Iti iminā suttappadesena ayaṃ maggo nibbedho dassito. Idaṃ ‘‘ayasa’’ntiādikaṃ suttaṃ rāgādisaṃkilesabhāge visaye ca vāsanābhāge visaye ca vācakañāpakabhāvena pavattanato saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ nāma.

107. Bhikkhave, yañca ceteti yañca cetanaṃ nibbatteti, yañca pakappeti yañca pakappanaṃ karoti, yañca anuseti yañca anusayanaṃ bhavati, etaṃ cetanaṃ etaṃ pakappanaṃ etaṃ anusayanaṃ viññāṇassa ṭhitiyā ārammaṇaṃ paccayo hoti. Ārammaṇe paccaye sati tassa abhisaṅkhāra viññāṇassa patiṭṭhā hoti. Tasmiṃ abhisaṅkhāraviññāṇe patiṭṭhite viruḷhe sati āyatiṃ punabbhavābhinibbatti viññāṇādinibbatti hoti. Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jātijarāmaraṇaṃ sambhavati. Āyatiṃ soka…pe… samudayo hoti.

Bhikkhave, ce no ceteti, ce no pakappeti, atha tathāpi ce anuseti anusayanaṃ bhavati, evaṃ sati etaṃ anusayanaṃ viññāṇassa abhisaṅkhāraviññāṇassa ārammaṇaṃ paccayo hoti…pe… samudayo hoti. Iti iminā suttappadesena ayaṃ vuttappakāro cetayanādiko akusaladhammo saṃkileso dassito.

‘‘Kena nibbedho dassito’’ti vattabbattā ‘‘yato cā’’tiādi vuttaṃ. Bhikkhave, yato ca ariyamaggiko neva ceteti, no ca pakappeti, no ca anuseti, etaṃ acetayanaṃ etaṃ akappanaṃ etaṃ ananusayanaṃ viññāṇassa abhisaṅkhāraviññāṇassa ārammaṇaṃ paccayo na hoti…pe… āyatiṃ jātijarāmaraṇaṃ nirujjhati, āyatiṃ soka…pe… yāsā nirujjhanti…pe… nirodho hoti. Iti iminā suttappadesena ayaṃ ariyamaggo nibbedho dassito. Idaṃ ‘‘yañca bhikkhave’’tiādikaṃ suttaṃ saṃkilesabhāge visaye ca nibbedhabhāge visaye ca vācakañāpakabhāvena pavattanato saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ nāma.



以下是完整的简体中文直译：
"应当说'通过什么显示了通达'"，因此说了"这个"等等。智者贤明之人说这个贪欲束缚是"坚固的束缚"。这个贪欲束缚是下拉的，会拖向下方恶趣，是松弛的，因为在束缚处不损伤皮肤等而是松弛的，是难解的，因为由于贪欲力量即使一次生起的贪欲束缚也难以解脱，贤明之人砍断了这种所说类型的贪欲束缚，成为无执着者，舍弃欲乐而出离。如此通过这段经文显示了这个道是通达。这部从"铁制"开始的经，因为在贪欲等污染分对象和习气分对象中以说明宣示的方式运作，所以叫做污染分经和习气分经。
107. 诸比丘，无论思考什么和产生什么思，无论计划什么和作什么计划，无论潜伏什么和成为什么潜伏，这个思、这个计划、这个潜伏成为识住立的所缘缘。当有所缘缘时，那个行识得以建立。当那个行识建立和增长时，未来再有出生、识等出生。当有未来再有出生时，未来生老死产生。未来愁...乃至...集起。
诸比丘，如果不思考，如果不计划，但如果仍然潜伏而有潜伏，如此这个潜伏成为识、行识的所缘缘...乃至...集起。如此通过这段经文显示了这个所说类型的思等不善法污染。
"应当说'通过什么显示了通达'"，因此说了"从何处"等等。诸比丘，从圣道者既不思考，也不计划，也不潜伏，这个无思、这个无计划、这个无潜伏不成为识、行识的所缘缘...乃至...未来生老死灭尽，未来愁...乃至...灭尽...乃至...灭。如此通过这段经文显示了这个圣道是通达。这部从"诸比丘，无论什么"开始的经，因为在污染分对象和通达分对象中以说明宣示的方式运作，所以叫做污染分经和通达分经。

108. Nānāvidhaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ saṃkilesabhāgiyañca asekkhabhāgiyañca sutta’’nti pucchitabbattā ‘‘tattha katamaṃ saṃkilesabhāgiyañca asekkhabhāgiyañca sutta’’ntiādi vuttaṃ. Tassattho vuttanayena veditabbo.

Bhikkhave, assutavā puthujjano samuddo jalasāgarasamuddo ‘‘samuddo samuddo’’ti bhāsati. Kenaṭṭhena bhāsati? Duppūraṇaṭṭhena ca saṃsaraṇaṭṭhena ca duratikkamanaṭṭhena ca samuddoti bhāsati. Evaṃ sati, bhikkhave, eso jalasāgarasamuddo ariyassa bhagavato vinaye vuttappakāraṭṭhena samuddo na hoti. Bhikkhave, eso jalasāgarasamuddo mahā udakarāsi mahā udakaṇṇavo hoti. Bhikkhave, cakkhu purisassa samuddo hoti, tassa cakkhussa rūpamayo rūpāyatanamayo vego. Kenaṭṭhena? Pathavito yāva akaniṭṭhabrahmalokā nīlādirūpārammaṇaṃ samosarantampi duppūraṇaṭṭhena ca anamatagge saṃsāre saṃsaraṇaṭṭhena ca duratikkamanaṭṭhena ca cakkhumeva samuddo hoti. Nīlādirūpāyatanassa appameyyassa appameyyena ūmimayena vegena saṃsaraṇaṭṭhena nīlādirūpameva vego hoti. Iti iminā suttappadesena ayaṃ cakkhu samuddo rūpamayo vego ca saṃkileso saṃkilesahetu dassito.

‘‘Kena asekkho dassito’’ti vattabbattā ‘‘yo ta’’ntiādi vuttaṃ. Yasmiṃ arahattaphale ṭhito yo arahā rūpamayaṃ taṃ vegaṃ sahati manāpe rūpe rāgaṃ, amanāpe rūpe dosaṃ, asamapekkhane mohaṃ anuppādento hutvā upekkhakabhāvena sahati, ayaṃ arahā, bhikkhave, saūmiṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ cakkhusamuddaṃ atarīti vuccati, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti vuccati. Iti iminā suttappadesena ayaṃ arahattaphalabhūto asekkho dassito.

‘‘Sotaṃbhikkhave’’tiādīsupi iminā nayena yathāsambhavaṃ attho veditabbo. Idaṃ ‘‘samuddo’’tiādikaṃ suttaṃ saṃkilesabhāge visaye ca asekkhabhāge visaye ca vācakañāpakabhāvena pavattanato saṃkilesabhāgiyañca asekkhabhāgiyañca suttaṃ nāma.

‘‘Ettakamevā’’ti vattabbattā ‘‘chayime’’tiādi vuttaṃ. Bhikkhave, lokasmiṃ sattānaṃ anayāya anatthāya pāṇīnaṃ byābādhāya ime mayā vuccamānā baḷisā cha bhavanti. Katame cha? Bhikkhave, cakkhuviññeyyā cakkhuviññāṇena viññeyyā iṭṭhā kantā kāmanīyā manāpā manavaḍḍhakā piyarūpā piyasabhāvā kāmūpasaṃhitā kilesakāmasahitā rajanīyā rūpā nīlādirūpārammaṇā santi, taṃ vuttappakāraṃ rūpaṃ bhikkhu ce abhinandati sappītikataṇhāya abhimukho nandati, ce abhivadati ‘‘aho sukhaṃ aho sukha’’nti vadāpentiyā taṇhāyanavasena abhivadati, ce ajjhosāya tiṭṭhati gilitvā viya pariniṭṭhapetvā tiṭṭhati, evaṃ sati, bhikkhave, ayaṃ bhikkhu ‘‘gilitabaḷiso…pe… pāpimato’’ti vuccati. Ettha ca nīlādibhedena anekavidhattā ‘‘rūpā iṭṭhā…pe… rajanīyā’’ti bahuvacananiddeso katopi rūpāyatanarūpārammaṇabhāvena ca cakkhuviññeyyabhāvena ca ekavidhataṃ anativattanato ‘‘ta’’nti ekavacananiddeso katoti veditabbo. ‘‘Santi, bhikkhave, sotaviññeyyā’’tiādīsupi iminā nayena yathāsambhavaṃ attho veditabbo. Iti iminā suttappadesena ayaṃ cakkhuviññeyyādiko chabbidho baḷiso saṃkileso kilesahetu dassito.

‘‘Kena asekkho dassito’’ti vattabbattā ‘‘santi cā’’tiādi vuttaṃ.


以下是完整的简体中文直译：
108. 老师已经确定了各种污染分经和通达分经，我们也已经知道了，"什么是污染分经和无学分经"应当被问，因此说了"其中什么是污染分经和无学分经"等等。它的意思应当按照已说的方法来理解。
诸比丘，无闻凡夫说海洋水海"是海洋海洋"。以什么意义而说？以难填满义、流转义、难超越义而说是海洋。如此，诸比丘，这个水海在圣者世尊律中以所说的意义不是海洋。诸比丘，这个水海是大水聚、大水流。诸比丘，人的眼是海洋，那个眼的色所成、色处所成的冲击。以什么意义？从地界直到阿迦腻咤梵天界，蓝等色所缘即使汇聚也是以难填满义、在无始轮回中以流转义、以难超越义而眼就是海洋。以蓝等色处无量、以无量波浪状冲击流转义而蓝等色就是冲击。如此通过这段经文显示了这个眼海洋和色所成冲击是污染、是污染因。
"应当说'通过什么显示了无学'"，因此说了"谁那个"等等。住于阿罗汉果中的阿罗汉，谁能克服那个色所成的冲击，对可意的色不生起贪欲，对不可意的色不生起嗔恚，对不正观不生起痴而以舍心克服，诸比丘，这个阿罗汉被称为"已度过有波浪、有漩涡、有鳄鱼、有罗刹的眼海洋"，被称为"已度、已到彼岸、住于陆地的婆罗门"。如此通过这段经文显示了这个成为阿罗汉果的无学。
在"诸比丘，耳"等中也应当按照这个方法依相应理解意思。这部从"海洋"开始的经，因为在污染分对象和无学分对象中以说明宣示的方式运作，所以叫做污染分经和无学分经。
"就只有这些吗"应当被说，因此说了"这六种"等等。诸比丘，在世间为了众生的损害、不利、生命的伤害，这些被我说的六种钩存在。哪六种？诸比丘，眼所识、被眼识所识的可爱、可意、可欲、适意、增长意、可爱相、可爱本性、具欲、具烦恼欲、能染的色、蓝等色所缘存在，如果比丘欢喜那个所说类型的色，以具喜爱欲趣向而欢喜，如果称赞，以爱欲方式使说"啊乐啊乐"而称赞，如果执取而住，如同吞下般确定而住，如此，诸比丘，这个比丘被称为"已吞钩...乃至...魔"。这里虽然因为蓝等差别而有多种所以说"诸色可爱...乃至...能染"用复数，但因为不超越色处色所缘性和眼所识性的单一性，所以说"那个"用单数，应当理解。在"诸比丘，耳所识存在"等中也应当按照这个方法依相应理解意思。如此通过这段经文显示了这个眼所识等六种钩是污染、是烦恼因。
"应当说'通过什么显示了无学'"，因此说了"且存在"等等。


Abhedi bhindi, paribhedi parisamantato bhindi. Iti iminā suttappadesena ayaṃ arahattaphalabhūto asekkho dassito. Idaṃ ‘‘chayime’’tiādikaṃ suttaṃ vuttanayena saṃkilesabhāgiyañca asekkhabhāgiyañca suttaṃ nāma.



破碎了，分裂了，周围全部分裂了。如此通过这段经文显示了成为阿罗汉果的无学。这部从"这六种"开始的经，按照已说的方法，叫做污染分经和无学分经。

109. Nānāvidhaṃ saṃkilesabhāgiyañca asekkhabhāgiyañca suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca sutta’’nti pucchitabbattā ‘‘tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca sutta’’ntiādi vuttaṃ.

Ayaṃloko sattaloko santāpajāto ñātibyasanādivasena jātasokasantāpo ceva rāgādivasena jātapariḷāhasantāpo ca phassapareto anekehi dukkhasamphassehi abhibhūto rodaṃ rodanto vadati. Kinti vadati? Attanā phuṭṭhaṃ dukkhaṃ abhāvitakāyatāya adhivāsetuṃ asakkonto hutvā ‘‘aho dukkhaṃ, īdisaṃ dukkhaṃ mayhaṃ sattunopi mā hotū’’tiādinā rodanto vilapanto vadati, ‘‘kasmā evaṃ vadatī’’ti vattabbattā ‘‘attato yena yena hi maññantī’’tiādi vuttaṃ. Ete sattā yena yena kāmajjhosādinā pakārena attato dukkhassa paṭikāraṃ maññanti, tato pakārato aññathā aññena pakārena taṃ dukkhaṃ tikicchitabbaṃ hi yasmā hoti.

Aññathābhāvīti yasmā rodaṃ rodanto vadati, yena yena vā paravihiṃsādipakārena attano vaḍḍhiṃ maññanti āsīsanti, tato pakārato aññathā avaḍḍhi eva hoti. Taṃ āsīsitabbaṃ aññathābhāvi avaḍḍhitabhāvi eva hi yasmā hoti, tasmā maññitabbassa āsīsitabbassa aññathā bhavanasīlattā rodaṃ rodanto vadati, ayaṃ sattaloko rodanto ca hutvā vadati. ‘‘Ki’’nti pucchitabbattā ‘‘bhavasatto’’tiādi vuttaṃ. Bhavasatto kāmabhavādīsu satto visatto loko bhavameva kāmabhavādibhavameva abhinandati. Yaṃ bhavaṃ abhinandati, taṃ jarāmaraṇādianekabyasanānubandhattā bhayānakaṭṭhena bhayaṃ hoti. Yassa yato jarāmaraṇādito bhāyati, taṃ jarāmaraṇādidukkhassa adhiṭṭhānabhāvato dukkhaṃ dukkhādhiṭṭhānaṃ hoti. Iti iminā suttappadesena ayaṃ santāpādiko saṃkileso saṃkilesahetu dassito.

Saṃkileso dassito, ‘‘kena nibbedho dassito’’ti vattabbattā ‘‘bhavavippahānāya kho’’tiādi vuttaṃ. Bhavavippahānāya kho pana kāmabhavādikassa bhavassa pajahanatthāya eva idaṃ mayā adhigataṃ maggabrahmacariyaṃ vussati. Iti iminā suttappadesena ayaṃ brahmacariyabhūto maggo nibbedho dassito.

‘‘Bhavavippahānāyā’’tiādinā ekantena niyyānikamaggo nibbedho ācariyena dassito, amhehi ca ñāto, ‘‘katamo aniyyānikamaggo’’ti pucchitabbattā ‘‘ye hi keci samaṇā vā’’tiādi vuttaṃ. Hi-saddo vācāsiliṭṭhattho. Ye keci samaṇā vā ye keci brāhmaṇā vā bhavena rūpabhavena bhavassa kāmabhavassa vippamokkhaṃ āhaṃsu, bhavena arūpabhavena bhavassa kāmabhavassa ceva rūpabhavassa ca vippamokkhaṃ āhaṃsu, sabbe te samaṇā vā sabbe te brāhmaṇā vā bhavasmā vuttappakārabhavato avippamuttā bhavantīti ahaṃ vadāmi.


以下是巴利文的完整直译：
由老师确定了各种不同的涉及污秽的和不学习的经文，并由我们所知，"哪一种是涉及污秽的、通达的和不学习的经文"而被询问，因此说"在那里，哪一种是涉及污秽的、通达的和不学习的经文"等。
这个世界是有情世界，因亲属灾难等而生的悲伤痛苦，以及因贪欲等而生的炽热痛苦，被触所覆盖，被众多痛苦触所征服，啼哭哭泣地说话。他说什么？因未修习身体，无法忍受触及自身的痛苦，于是哭泣呻吟说："啊，痛苦，愿这样的痛苦不要临到我的有情"等。为什么这样说，因此说"从何处他们以何种方式思考"等。这些有情以何种欲望依附等方式，认为可以从痛苦中找到对治，因此以不同方式需要治疗这痛苦。
因为啼哭哭泣，或以伤害他人等方式认为可以增长自身，但实际上并未增长。因为所期望的会以不同方式发生，所以啼哭哭泣。说"为什么"，因此说"有情系于有"。有情系于欲有等诸有，世界欢喜有本身，即欲有等有。所欢喜的有，因老死等众多灾难相随，从可怖的角度来看是可畏的。从老死等处生畏惧，那是痛苦的立足点。如此以此经文段落，显示了这种因苦恼而起的污秽及污秽的原因。
污秽已被显示，"以何通达"而被询问，因此说"为了舍弃有"等。为了舍弃欲有等有，为了断除，我所获得的梵行道被修习。如此以此经文段落，显示了这种梵行的道路通达。
"为了舍弃有"等，老师完全显示了趋向解脱的道路通达，并被我们所知。被询问"哪一种是非趋向解脱的道路"，因此说"凡是沙门"等。"hi"词表示赞同语气。无论哪些沙门或婆罗门，以有、色有、无色有说明从欲有解脱，我说他们都未从所说的有中解脱。


‘‘Rūpabhavādinā ye ca kāmabhavādibhavassa vippamokkhaṃ āhaṃsū’’ti vattabbattā vibhavena bhavassa nissaraṇaṃ āhaṃsūti dassetuṃ ‘‘ye vā panā’’tiādi vuttaṃ. Ye vā pana keci samaṇā vā ye vā pana keci brāhmaṇā vā vibhavena ucchedadiṭṭhiyā bhavassa saṃsārabhavassa nissaraṇaṃ āhaṃsu, sabbe te samaṇā vā sabbe te brāhmaṇā vā bhavasmā saṃsārabhavato anissaṭāva hontīti ahaṃ vadāmi. ‘‘Kasmā anissaṭā’’ti vattabbattā anissaṭakāraṇaṃ dassetuṃ ‘‘upadhiṃ hī’’tiādi vuttaṃ. Idaṃ dukkhaṃ saṃsāradukkhaṃ upadhiṃ khandhūpadhikilesūpadhiabhisaṅkhārūpadhayo paṭicca hi yasmā sambhoti, tasmā anissaṭā honti. Iti iminā suttappadesena ayaṃ micchādiṭṭhisaṅkhāto saṃkileso dassito.

Ye hi ‘‘kecī’’tiādinā saṃkileso dassito, ‘‘kena nibbedho dassito’’ti vattabbattā ‘‘sabbupādānakkhayā’’tiādi vuttaṃ. Sabbupādānakkhayā ariyamaggato dukkhassa saṃsāradukkhassa sambhavo natthi. Iti iminā suttappadesena ayaṃ ariyamaggo nibbedho dassito.

‘‘Vuttappakārā aññasuttappadesenapi dassito’’ti dassetuṃ ‘‘lokamima’’ntiādi vuttaṃ. Puthū visuṃ visuṃ avijjāya paretaṃ abhibhūtaṃ bhūtarataṃ bhūtesu itthipurisesu aññamaññarataṃ bhūtaṃ khandhapañcakaṃ bhavehi aparimuttaṃ imaṃ lokaṃ mama citta tvaṃ passa. Ye keci bhavā ittarakhaṇā vā bhavā, dīghāyukā vā bhavā, sātavanto vā bhavā, asātavanto vā bhavā pañcakkhandhā sabbadhi ‘‘uddhaṃ adho tiriya’’nti imesu sabbesu sabbatthatāya sabbatthabhāvena ahesuṃ, sabbe te vuttappakārā bhavā niccadhuvarahitattā aniccā sampīḷitattā dukkhā vipariṇāmabhāvato vipariṇāmadhammā ahesuṃ. Iti iminā suttappadesena ayaṃ avijjādiko saṃkileso dassito.

‘‘Lokamima’’ntiādinā saṃkileso dassito, ‘‘kena nibbedho dassito’’ti vattabbattā ‘‘evameta’’ntiādi vuttaṃ. Evaṃ vuttappakārena etaṃ khandhapañcakaṃ yathābhūtaṃ sammappaññāya sassa attano maggapaññāya, vipassanāpaññāya vā passato passantassa puggalassa bhavataṇhā pahīyati, sammappaññāya yathābhūtaṃ khandhapañcakaṃ passanto vibhavaṃ ucchedadiṭṭhiṃ nābhinandati na pattheti. Tassa puggalassa sabbaso taṇhānaṃ khayā asesavirāganirodho asesavirāgasaṅkhātena maggena nirodho nirujjhanaṃ nibbānaṃ nibbuti hoti. Iti iminā suttappadesena ayaṃ maggo nibbedho dassito.

‘‘Evameta’’ntiādinā nibbedho dassito, ‘‘kena asekkho dassito’’ti vattabbattā ‘‘tassa nibbutassā’’tiādi vuttaṃ. Taṇhādiṭṭhinibbutassa tassa bhikkhuno anupādā kilesābhisaṅkhārānaṃ anuppādanato aggahaṇato punabbhavo na hoti, evaṃbhūtena ariyapuggalena pubbe attānaṃ abhibhūto pañcavidho māro vijito ahosi, anena ariyapuggalena pañcahi mārehi saṅgāmo vijito, saṅgāme, iṭṭhāniṭṭhādīsu vā tādī tādilakkhaṇappatto ariyapuggalo sabbabhavāni upaccagā atikkantova jāto. Iti iminā suttappadesena ayaṃ asekkho dassito. Idaṃ vuttappakāraṃ ‘‘ayaṃ loko’’tiādikaṃ suttaṃ saṃkilesabhāge visaye ca nibbedhabhāge visaye ca asekkhabhāge visaye ca vācakañāpakabhāvena ekadesavasena pavattanato saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ nāma.


以下是巴利文的完整直译：
"以色有等说明从欲有等有解脱"而被询问，为了显示"以无有说明从有出离"，因此说"或者那些"等。或者那些任何沙门或那些任何婆罗门，以无有、以断见说明从有、从轮回有出离，我说所有那些沙门或所有那些婆罗门都未从有、从轮回有中出离。被问"为何未出离"，为了显示未出离的原因，因此说"因为依止"等。这个痛苦、轮回之苦确实是因为依止蕴依止、烦恼依止、行为依止而生起，所以他们未出离。如此以此经文段落，显示了这种被称为邪见的污秽。
以"任何"等显示了污秽，"以何显示通达"而被询问，因此说"由一切执取灭尽"等。由一切执取灭尽，从圣道，痛苦、轮回之苦不再生起。如此以此经文段落，显示了这种圣道通达。
为了显示"所说的方式也被其他经文段落显示"，因此说"这个世界"等。我的心啊，你看这个世界，众多个别的，被无明覆盖、征服，乐于有情，在男女有情中相互欢喜，五蕴未从诸有解脱。任何有，无论是刹那的有，还是长寿的有，是乐的有，还是不乐的有，五蕴在一切处"上下四方"，这些所有方式，以一切处性在一切处存在，所有这些所说方式的有，因为没有常恒，所以是无常的，因为受压迫，所以是苦的，因为有变异性，所以是变异法。如此以此经文段落，显示了这种以无明为首的污秽。
以"这个世界"等显示了污秽，"以何显示通达"而被询问，因此说"如此这"等。如此以所说的方式，以正慧如实看到这五蕴的人，他自己的道慧，或观慧，有爱被断除，以正慧如实看到五蕴的人不欢喜无有、断见，不希求。对于那个人，由于一切爱完全灭尽，无余离贪灭，以称为无余离贪的道灭除，寂灭，涅槃，寂静。如此以此经文段落，显示了这种道通达。
以"如此这"等显示了通达，"以何显示无学"而被询问，因此说"对于那个寂静"等。对于那个爱见寂静的比丘，因为不再生起烦恼行为，不执取，不再有再生，这样的圣者以前被五种魔征服，现在已经战胜了五魔，在战斗中，或在可意不可意等中，达到中性特征的圣者已经超越一切有。如此以此经文段落，显示了这种无学。这个所说方式的"这个世界"等**，在污秽分、通达分、无学分领域中，以言说了知的方式，在某个方面运作，因此被称为涉及污秽的、通达的和无学的**。


‘‘Ettakamevā’’ti vattabbattā ‘‘cattārome’’tiādi vuttaṃ. Andhaputhujjano saṃsārasotassa anukūlabhāvena gacchanato anusotagāmī nāma, kalyāṇaputhujjano saṃsārasotassa nibbidānupassanādīhi paṭikkūlavasena pavattanato paṭisotagāmī nāma, sekkho acalappasādādisamannāgamena ṭhitasabhāvattā ṭhitatto nāma, asekkho saṃsārapāraṅgatavasena tiṭṭhanato ‘‘thale tiṭṭhatī’’ti vuccati.

‘‘Tesu catūsu puggalesu katamo puggalo saṃkilesabhāgiyādī’’ti vattabbabhāvato ‘‘tattha yoya’’ntiādi vuttaṃ.

110. Nānāvidhaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca sutta’’nti pucchitabbattā ‘‘tattha katama’’ntiādi vuttaṃ.

Abhijātiyo puggalā cha saṃvijjanti lokasmiṃ, kaṇhe nīce kule nibbatto kaṇhābhijātiko, kaṇhadhammasamannāgatattā vā kaṇho kaṇhābhijātiko hutvā kaṇhaṃ kāḷakaṃ dasavidhaṃ dussīlyadhammaṃ abhijāyati pasavati, eso puggalo atthi. Vuttappakārena kaṇho kaṇhābhijātiko hutvā sukkaṃ dasavidhaṃ kusaladhammaṃ abhijāyati, eso puggalo atthi. Kaṇho kaṇhābhijātiko hutvā akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ accantadiṭṭhaṃ nibbānaṃ ārādheti, eso puggalo atthi. Vuttavipariyāyena tayo puggalā jānitabbā.

‘‘Tesu katame puggalā saṃkilesabhāgiyā’’tiādinā vattabbattā ‘‘tattha yo cā’’tiādi vuttaṃ.

‘‘Ettakamevā’’ti vattabbattā ‘‘cattārimānī’’tiādi vuttaṃ.



以下是巴利文的完整直译：
因"是否仅此而已"而被询问，因此说"这四种"等。凡夫因随顺轮回之流而行，称为随流者；善凡夫因以厌离观等方式逆轮回之流而行，称为逆流者；有学因具足不动信等而安住其性，称为住立者；无学因已度轮回彼岸而住，被称为"立于陆地者"。
因"在这四种人中，哪一种人是涉及污秽等"而需要说明，因此说"在那里，任何"等。
110. 老师已确定了各种不同的涉及污秽的、通达的和无学的经文，并被我们所知，因"哪一种是涉及污秽的、习气的和通达的经文"而被询问，因此说"在那里，哪一种"等。
世间存在六种根性之人：生于黑暗低贱种姓为黑暗根性，或因具足黑暗法而为黑暗，成为黑暗根性者而生起、产生黑暗、污秽的十种不善法，此人存在。以所说方式，成为黑暗根性者而生起白净的十种善法，此人存在。成为黑暗根性者而证得非黑非白、有非黑非白果报、究竟可见的涅槃，此人存在。应当以相反方式了知其余三种人。
因"其中哪些人是涉及污秽"等而需要说明，因此说"在那里，谁和"等。
因"是否仅此而已"而被询问，因此说"这四种"等。

111. Nānāvidhaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañca sutta’’nti pucchitabbattā ‘‘tattha katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañcā’’tiādi vuttaṃ.

Mānusattaṃ manussabhāvaṃ laddhāna kiccaṃ, akiccañca dve bhavanti, dve kiccāniyeva kattabbāni. Tenāha aṭṭhakathācariyo (netti. aṭṭha. 111) ‘‘kattabba’’nti dasseti. ‘‘Katamaṃ kattabbaṃ kicca’’nti vattabbattā kattabbakiccaṃ dassetuṃ ‘‘sukiccaṃ cevā’’tiādi vuttaṃ. Puññāni ca kattabbattā sukiccaṃ eva, saṃyojanavippahānaṃ vā kattabbattā sukiccaṃ nāmāti yojanā.

‘‘Tattha sutte katamena katamo dassito’’ti vattabbattā ‘‘sukiccaṃceva puññānīti vāsanā, saṃyojanavippahānaṃ vāti nibbedho’’ti vutto.

‘‘Ettakamevā’’ti vattabbattā ‘‘puññāni karitvānā’’tiādi vuttaṃ. Puññāni karitvāna katapuññā puggalā saggā saggato saggaṃyeva vajanti. Saṃyojanappahānā ariyā jarāmaraṇā jarāmaraṇato vippamuccanti.

‘‘Tattha sutte katamena katamo dassito’’ti vattabbattā ‘‘puññāni karitvāna, saggā saggaṃ vajanti katapuññā’ti vāsanā, ‘saṃyojanappahānā, jarāmaraṇā vippamuccantī’ti nibbedho’’ti vuttaṃ.

‘‘Ettakamevā’’ti vattabbattā ‘‘dvemānī’’tiādi vuttaṃ. ‘‘Katamena katamo dassito’’ti vattabbattā ‘‘tattha yo…pe… ayaṃ nibbedho’’ti vuttaṃ.

Nānāvidhaṃ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ , ‘‘katamaṃ taṇhāsaṃkilesabhāgiyaṃ sutta’’nti pucchitabbattā ‘‘tattha taṇhāsaṃkilesabhāgiya’’ntiādi vuttaṃ. Tatthāti tesu soḷasasu saṃkilesabhāgiyādīsu suttesu taṇhāsaṃkilesabhāgiyaṃ suttaṃ taṇhāpakkheneva niddisitabbaṃ, bahuvisayattā niyametvāna niddhāressāmīti vuttaṃ hoti. ‘‘Kena pakārena niddisitabba’’nti vattabbattā ‘‘tīhi taṇhāhī’’tiādi vuttaṃ. Bhavataṇhāyāti rūpabhavataṇhāya. Vibhavataṇhāyāti arūpabhavataṇhāya. Yena yena vā pana vatthunā taṇhāpabhedaucchedādivatthunā ajjhositā bhavataṇhādivasena ajjhositā, tena tena pakārena taṇhādinā vā taṇhāpabhedaucchedādivatthunā vā taṇhāsaṃkilesabhāgiyaṃ suttaṃ niddisitabbaṃ.

Taṇhāsaṃkilesabhāgiyaṃ suttaṃ taṇhāpakkheneva niddisitabbanti ācariyena vuttaṃ, amhehi ca lakkhitaṃ, ‘‘diṭṭhisaṃkilesabhāgiyaṃ suttaṃ kena pakkhena niddisitabba’’nti vattabbattā ‘‘tattha diṭṭhisaṃkilesabhāgiya’’ntiādi vuttaṃ. Yena yena vā pana vatthunāti diṭṭhippabhedaamarāvikkhepādivatthunā.

Diṭṭhisaṃkilesabhāgiyaṃ suttaṃ diṭṭhipakkheneva niddisitabbanti ācariyena vuttaṃ, amhehi ca lakkhitaṃ, ‘‘duccaritasaṃkilesabhāgiyaṃ suttaṃ kena pakārena niddisitabba’’nti vattabbattā ‘‘tattha duccaritasaṃkilesabhāgiya’’ntiādi vuttaṃ. Tatheva vattabbattā ‘‘tattha taṇhāvodānabhāgiya’’ntiādi vuttaṃ, ‘‘diṭṭhivodānabhāgiya’’ntiādi vuttaṃ, ‘‘duccaritavodānabhāgiya’’ntiādi vuttaṃ.



以下是巴利文的完整直译：
111. 老师已确定了各种不同的涉及污秽的、习气的和通达的经文，并被我们所知，因"哪一种是涉及习气的和通达的经文"而被询问，因此说"在那里，哪一种是涉及习气的和通达的"等。
获得人身，有当做和不当做两种，只有两种当做的事。因此注释师说（《导论注释》111）"应当做"。因"什么是应当做的事"而需要说明，为了显示应当做的事，因此说"善事和"等。因为功德应当做，所以是善事；或因为应当断除结缚，称为善事，如此连接。
因"在那经文中，以何显示何者"而需要说明，因此说"善事和功德是习气，断除结缚是通达"。
因"是否仅此而已"而被询问，因此说"做了功德"等。做了功德的人，从天界到天界只往生天界。圣者们由于断除结缚而从老死解脱。
因"在那经文中，以何显示何者"而需要说明，因此说"做了功德，作善者往生天界是习气，由断除结缚，从老死解脱是通达"。
因"是否仅此而已"而被询问，因此说"这两种"等。因"以何显示何者"而需要说明，因此说"在那里...这是通达"。
老师已确定了各种不同的涉及习气的和通达的经文，并被我们所知，因"哪一种是涉及渴爱污秽的经文"而被询问，因此说"在那里涉及渴爱污秽"等。在那里：即在那十六种涉及污秽等的经文中，涉及渴爱污秽的经文应当从渴爱方面来说明，因为有多个领域，所以我将确定后再确定。因"以何种方式说明"而需要说明，因此说"以三种渴爱"等。有爱即色有爱。无有爱即无色有爱。以任何对象，以渴爱差别、断见等对象而执着，以有爱等方式执着，应当以那种方式，以渴爱等或渴爱差别、断见等对象来说明涉及渴爱污秽的经文。
老师说涉及渴爱污秽的经文应当从渴爱方面来说明，并被我们理解，因"涉及见污秽的经文应当从何方面说明"而需要说明，因此说"在那里涉及见污秽"等。以任何对象即以见的差别、不死论诡辩等对象。
老师说涉及见污秽的经文应当从见方面来说明，并被我们理解，因"涉及恶行污秽的经文应当以何种方式说明"而需要说明，因此说"在那里涉及恶行污秽"等。同样需要说明，因此说"在那里涉及渴爱清净"等，说"涉及见清净"等，说"涉及恶行清净"等。

112. Yasmiṃ sāsanapaṭṭhāne aṭṭhārasa mūlapadā daṭṭhabbā, taṃ sāsanapaṭṭhānaṃ soḷasahi saṃkilesabhāgiyādīhi suttehi ekadesaniddhāraṇavasena vibhajitaṃ, amhehi ca ñātaṃ, ‘‘kiṃ pana taṃ sāsanapaṭṭhānaṃ tehi soḷasahi eva saṃkilesabhāgiyādīhi vibhajitabbaṃ, udāhu aññehi suttehipi vibhajitabba’’nti vattabbattā aññehi aṭṭhavīsasuttehipi vibhajituṃ ‘‘tattha katame aṭṭhārasa mūlapadā? Lokiyaṃ lokuttara’’ntiādi vuttaṃ . ‘‘Yadi aññehipi aṭṭhavīsasuttehi vibhajitabbaṃ, evaṃ sati ‘lokiya’ntiādivacanameva vattabbaṃ, kasmā ‘tattha katame aṭṭhārasa mūlapadā’ti vuttā’’ti ce? Tassa sāsanapaṭṭhānavibhāgo aṭṭhārasahi mūlapadehi saṅgahito, aṭṭhārasa mūlapadāpi vibhajite sāsanapaṭṭhāne daṭṭhabbā, tasmā mūlapadā vibhattāyeva. Tāni mūlapadāni vibhajituṃ ‘‘tattha katame aṭṭhārasa mūlapadā’’ti vuttaṃ. Aṭṭhakathāyaṃ (netti. aṭṭha. 112) pana –

‘‘Evaṃ soḷasavidhena sāsanapaṭṭhānaṃ nānāsuttehi udāharaṇavasena vibhajitvā idāni aṭṭhavīsatividhena sāsanapaṭṭhānaṃ dassentena yasmā ayampi paṭṭhānavibhāgo mūlapadehi saṅgahito, na imassāpi tehi asaṅgahito padeso atthi, tasmā mūlapadaṃ, vibhajitabbatañca dassetuṃ ‘tattha katame aṭṭhārasa mūlapadā’ti pucchāya vasena mūlapadāni uddharitvā ‘lokiyaṃ lokuttara’ntiādinā nava tikā, thavo cāti aṭṭhavīsatividhaṃ sāsanapaṭṭhānaṃ uddiṭṭha’’nti –

Vuttaṃ. Tatthāti tesu soḷasahārapañcakanayaaṭṭhārasamūlapadesu katamāni padāni mūlapadāni hontīti pucchati. Loke niyutto sabhāvadhammoti lokiyo, loke vā vidūhi vidito sabhāvotipi lokiyo, lokiyo sabhāvadhammo assa visesasuttassa atthīti taṃ visesasuttaṃ lokiyaṃ nāma. Esa nayo ‘‘lokuttara’’ntiādīsupi veditabbo. Jānātīti ñāṇaṃ, ñāṇaṃ assa visesasuttassa atthīti ñāṇaṃ. Ñātabbāti ñeyyā, ñeyyā assa visesasuttassa atthīti ñeyyaṃ. Eseva nayo – ‘‘ñāṇañca ñeyyañcā’’ti etthāpi veditabbo. Nibbānaṃ paṭhamaṃ passatīti dassanaṃ, paṭhamamaggañāṇaṃ, dassanaṃ assa visesasuttassa atthīti dassanaṃ. Bhāvanā assa visesasuttassa pāḷiyā atthīti bhāvanā. ‘‘Dassanañca bhāvanā cā’’ti etthāpi esa nayo veditabbo. Sassa attano vacananti sakaṃ, sakaṃ vacanaṃ sakavacanaṃ, bhagavato vacananti attho. Parassa vacanaṃ paravacanaṃ. Vissajjanīyo assa visesasuttassa atthīti vissajjanīyaṃ. Natthi vissajjanīyo assa visesasuttassāti avissajjanīyaṃ. Kammaṃ assa visesasuttassa atthīti kammaṃ. Vipāko assa pāṭhassa atthīti vipāko. Sesesupi assatthiattho gahetabbo. Atha vā lokiyādiattho mukhyattho, taṃvācakasuttampi ṭhānyūpacārena vuttaṃ. Buddhādīnaṃ guṇe abhitthavati etena suttappadesenāti thavo, suttappadeso.

‘‘Tesu aṭṭhavīsatividhesu lokiyādīsu sāsanapaṭṭhānasuttesu katamaṃ suttaṃ lokiyaṃ sutta’’nti pucchitabbattā ‘‘tattha katamaṃ lokiya’’ntiādi vuttaṃ. Tatthāti tesu aṭṭhavīsatividhesu lokiyādīsu sāsanapaṭṭhānasuttesu katamaṃ suttaṃ lokiyaṃ sāsanapaṭṭhānaṃ suttanti pucchati.


以下是巴利文的完整直译：
112. 在那个教法建立中应当见到十八根本句，那个教法建立以十六种涉及污秽等的经文通过部分确定的方式被分别，并被我们所知。因"那个教法建立是否只应当以那十六种涉及污秽等来分别，还是也应当以其他经文来分别"而需要说明，为了也以其他二十八经来分别，因此说"在那里，什么是十八根本句？世间、出世间"等。如果问"如果也应当以其他二十八经来分别，那么这样只应当说'世间'等语，为什么说'在那里，什么是十八根本句'"？那个教法建立的分别包含在十八根本句中，十八根本句也应当在被分别的教法建立中看到，因此根本句已经被分别。为了分别那些根本句，因此说"在那里，什么是十八根本句"。而在注释中（《导论注释》112）说：
"如此以十六种方式通过各种经文的例证分别教法建立后，现在为了显示以二十八种方式的教法建立，因为这个建立分别也被根本句所包含，不存在不被它们包含的部分，所以为了显示根本句和应当分别，以'在那里，什么是十八根本句'的问题方式列举根本句，以'世间、出世间'等九组三法和赞颂来说明二十八种教法建立。"
在那里：在那十六种理解、五种方式和十八根本句中，问什么句是根本句。依附于世间的自性法为世间，或为智者所知的自性也是世间，那个特别经有世间自性法，因此那个特别经称为世间。这个方法在"出世间"等中也应当了知。知为智，那个特别经有智，所以是智。应当知为所知，那个特别经有所知，所以是所知。这个方法在"智和所知"这里也应当了知。首先见到涅槃为见，初道智，那个特别经有见，所以是见。那个特别经文有修习，所以是修习。在"见和修习"这里也是这个方法。自己的言说为己说，己说即是世尊的言说之义。他人的言说为他说。那个特别经有应答，所以是应答。那个特别经没有应答，所以是无应答。那个特别经有业，所以是业。那个文句有果报，所以是果报。在其余中也应当理解有的意义。或者世间等的意义是主要意义，说那个表达的经也是以处所的比喻。以那个经文段落赞叹佛陀等的功德，所以是赞颂，即经文段落。
因"在那二十八种世间等教法建立经中，什么经是世间经"而需要询问，因此说"在那里，什么是世间"等。在那里：在


Bhikkhave, dhenuyā thanehi nikkhantaṃ sajjukhīraṃ nikkhantakkhaṇe na muccati na pariṇamati khīrabhāvaṃ pajahitvā dadhibhāvaṃ na pāpuṇāti, takkādiambilasamāyogato pacchā khīrabhāvaṃ pajahati dadhibhāvaṃ pāpuṇāti iva, evaṃ yena bālena pāpaṃ yaṃ kammaṃ kataṃ, taṃ kammaṃ karaṇakkhaṇe tassa bālassa apāyadukkhādinibbattāpanavasena na vipaccati. Dutiye pana vā tatiyādimhi vā attabhāve vipaccati. Bhasmacchanno chārikāya paṭicchanno pāvako aggi akkantaṃ janaṃ akkamanakkhaṇe na ḍahati. Chārikaṃ pana tāpetvā kālantare ḍahati iva, evaṃ yena bālena pāpaṃ yaṃ kammaṃ kataṃ, taṃ kammaṃ karaṇakkhaṇe taṃ bālaṃ apāyadukkhādinibbattāpanavasena ḍahāpentaṃ hutvā na anveti. Dutiye vā tatiyādimhi vā attabhāve apāyadukkhādinibbattāpanavasena ḍahāpentaṃ hutvā ḍahantaṃ taṃ bālaṃ taṃ anvetīti yojanā. Idaṃ ‘‘na hi…pe… pāvako’’ti suttaṃ lokiye atthe vācakañāpakabhāvena pavattanato lokiyaṃ nāma.

‘‘Ettakameva lokiya’’nti vattabbattā ‘‘cattārimānī’’tiādi vuttaṃ. Attho pākaṭo. Idaṃ ‘‘cattārimāni…pe… kāḷapakkheva candimā’’ti suttaṃ lokiye atthe vācakañāpakabhāvena pavattanato lokiyaṃ nāma.

‘‘Evaṃ duvidhaṃyeva lokiya’’nti vattabbattā ‘‘aṭṭhime, bhikkhave, lokadhammā’’tiādi vuttaṃ. Attho pākaṭo. Idaṃ ‘‘aṭṭhime’’tiādikaṃ suttaṃ lokiyesu aṭṭhavidhesu atthesu vācakañāpakabhāvena pavattanato lokiyaṃ nāma.

Nānāvidhaṃ lokiyaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ suttaṃ lokuttara’’nti vattabbattā ‘‘tattha katamaṃ lokuttara’’ntiādi vuttaṃ . Ito paresupi esa nayo veditabbo. Tatthāti tesu aṭṭhavīsatividhesu lokiyādīsu suttesu.

Chekena sārathinā sudantā assā samathaṅgatā yathā, evaṃ pahīnamānassa pahīnanavavidhamānassa yassa anāsavassa bhikkhuno indriyāni chabbidhāni cakkhundriyādīni samathaṅgatāni. Tādino tādilakkhaṇena samannāgatassa anāsavassa tassa bhikkhuno devāpi manussāpi pihayantīti yojanā. Idaṃ ‘‘yassindriyānī’’tiādikaṃ suttaṃ lokuttare atthe vācakañāpakabhāvena pavattanato lokuttaraṃ nāma.

‘‘Ettakamevā’’ti vattabbattā ‘‘pañcimāni bhikkhave indriyānī’’tiādi vuttaṃ. Idaṃ ‘‘pañcimānī’’tiādikaṃ suttampi lokuttare atthe vācakañāpakabhāvena pavattanato lokuttaraṃ nāma. (1)

‘‘Laddhāna mānusattaṃ dve, kiccaṃ akiccameva cā’’tiādikā dve gāthā vuttā. Iha gāthāsu ‘‘sukiccaṃ ceva puññānī’’ti yaṃ gāthāpadañca ‘‘puññāni karitvāna, saggā saggaṃ vajanti katapuññā’’ti yaṃ gāthāpadañca vuttaṃ, idaṃ gāthāpadaṃ lokiye atthe vācakañāpakabhāvena pavattanato lokiyaṃ nāma.

Iha gāthāsu ‘‘saṃyojanavippahānaṃ vā’’ti yaṃ gāthāpadañca ‘‘saṃyojanavippahānā, jarāmaraṇā vippamuccantī’’ti yaṃ gāthāpadañca vuttaṃ, idaṃ gāthāpadaṃ vuttanayena lokuttaraṃ nāma. Idaṃ ‘‘laddhānā’’tiādikaṃ vuttappakārena lokiyañca lokuttarañca.

Bhikkhave, viññāṇe āhāre āhārapaṭibaddhe chandarāge sati nāmarūpassa avakkanti hoti. ‘‘Viññāṇe…pe… hotī’’ti idaṃ vuttanayena lokiyaṃ nāma. ‘‘Viññāṇe…pe… nirodho’’ti idaṃ suttaṃ lokuttaraṃ nāma. Idaṃ ‘‘viññāṇe ce bhikkhave’’tiādikaṃ suttaṃ lokiye atthe ca lokuttare atthe ca ekadesavasena vācakañāpakavasena pavattanato lokiyañca lokuttarañca. (2)




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诸比丘，譬如从牛的乳房流出的新鲜牛乳，在刚流出的瞬间并不会变质，不会改变状态而成为酸奶，而是在之后与酸奶等酸性物质相遇后，才会失去牛乳的性质而转变成酸奶。同样地，愚人所造作的恶业，在造作的瞬间并不会以恶道之苦等方式成熟。而是在第二或第三等生命中才会成熟。就像被灰覆盖的火，在人踩踏的瞬间并不会烧伤人，而是在加热灰尘之后的一段时间才会烧伤。同样地，愚人所造作的恶业，在造作的瞬间并不会以令其生于恶道之苦等方式跟随并灼烧那愚人。而是在第二或第三等生命中，才会以令其生于恶道之苦等方式跟随并灼烧那愚人。这段经文"na hi...pe...pāvako"因为是以表达世间义理的方式宣说，所以称为世间的。
因为应当说"仅此为世间的"，所以说"有四种"等。其义明显。这段"cattārimāni...pe...kāḷapakkheva candimā"经文因为是以表达世间义理的方式宣说，所以称为世间的。
因为应当说"世间的只有这两种"，所以说"诸比丘，有八种世间法"等。其义明显。这段以"aṭṭhime"为首的经文，因为是以表达八种世间义理的方式宣说，所以称为世间的。
导师已确定了各种世间的，我们也已了知，因为应当说"什么是出世间的经"，所以说"其中什么是出世间"等。对于后面的内容也应当如此理解。"其中"意为在这二十八种世间等经中。
如同善驯的马被善巧的驭者调服而达到寂静，同样地，已断除九种慢的无漏比丘的六根（眼根等）也已达到寂静。具足如是特质的那位无漏比丘，诸天与人都羡慕。这段以"yassindriyānī"为首的经文，因为是以表达出世间义理的方式宣说，所以称为出世间的。
因为应当说"仅此而已"，所以说"诸比丘，有这五根"等。这段以"pañcimāni"为首的经文，因为是以表达出世间义理的方式宣说，所以称为出世间的。(1)
说了"得人身二者，应作不应作"等两个偈颂。在这些偈颂中，"善作功德"这偈颂句和"造作功德，作福之人从天界往生天界"这偈颂句，因为是以表达世间义理的方式宣说，所以称为世间的。
在这些偈颂中，"断除结缚"这偈颂句和"由于断除结缚，解脱老死"这偈颂句，如前所述方式称为出世间的。这段以"laddhāna"为首的经文，如所说的方式既是世间的也是出世间的。
诸比丘，当识食中有欲贪时，名色即会投生。这段"Viññāṇe...pe...hoti"如前所述方式称为世间的。这段"Viññāṇe...pe...nirodho"经文称为出世间的。这段以"viññāṇe ce bhikkhave"为首的经文，因为是以部分方式表达世间义理和出世间义理，所以既是世间的也是出世间的。(2)

113. Sattaloke sabbā disā anuparigamma kvaci disāyaṃ cetasā attanā attato piyataraṃ aññaṃ neva ajjhagā, attāva piyataro yathā , evaṃ paresaṃ sattānaṃ puthu visuṃ visuṃ attāva piyo piyataro, tasmā attanova piyatarattā attakāmo attano hitakāmo paṇḍito sattaloko attānaṃ upamaṃ katvā paraṃ na hiṃse na hiṃseyyāti yojanā. Idaṃ ‘‘sabbā disā’’tiādikaṃ suttaṃ sattesu vācakañāpakabhāvena pavattanato sattādhiṭṭhānaṃ nāma.

Ye keci khīṇāsavā puggalā bhūtāva na bhavissanti, sabbe te khīṇāsavā puggalā dehaṃ attabhāvaṃ pahāya nibbānaṃ gamissanti. Ye ca puthujjanādayo sattā punabbhavesu bhavissanti, sabbe te puthujjanādayo sattā dehaṃ attabhāvaṃ pahāya paralokaṃ gamissanti, taṃ sabbajāniṃ sabbassa sattassa hāniṃ maraṇaṃ, vināsaṃ vā kusalo yo puggalo vijānāti, so kusalo puggalo taṃ sabbajāniṃ viditvā ātāpiyo brahmacariyaṃ careyyāti yojanā. Idaṃ ‘‘ye kecī’’tiādikaṃ vuttanayena sattādhiṭṭhānaṃ.

Sattahi aṅgehi samannāgataṃ kalyāṇamittaṃ yāvajīvaṃ kusalena puggalena na vijahitabbaṃ. Katamehi sattahi? Parisuddhasīlasampattiparisuddhadiṭṭhisampattīhi samannāgatattā piyo ca piyāyitabbo ca hoti, pāsāṇachattaṃ viya garu ca hoti, sambhāvetabbatāya bhāvanīyo ca hoti, ‘‘kālena vadāmi, no akālenā’’tiādike pañcadhamme attani upaṭṭhāpetvā sabrahmacārīnaṃ vā sissānaṃ vā vinicchayaullumpanaovādadānabhāve ṭhatvā vattā ca hoti, sabrahmacārīhi vā sissādīhi vā vuccamāno suvaco hutvā tesaṃ vacanakkhamo ca hoti, saccapaṭiccasamuppādādigambhīraṃ vā aññaṃ gambhīraṃ vā kathaṃ kattā ca hoti, dhammavinayādivaseneva dīpanato aṭṭhāne ca na niyojako hoti. Imehi sattahi aṅgehi samannāgataṃ kalyāṇamittaṃ yāvajīvaṃ na vijahitabbaṃ. Idaṃ ‘‘sattahī’’tiādivacanaṃ bhagavā avoca. Idaṃ ‘‘sattahī’’tiādikaṃ vacanaṃ sugato vatvā athāparaṃ etaṃ gāthāvacanaṃ satthā avoca. Kiṃ avoca?

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, na caṭṭhāne niyojako;

Taṃ mittaṃ mittakāmena, yāvajīvampi seviya’’nti. –

Etaṃ gāthāvacanaṃ satthā avocāti yojanā. ‘‘Na ca aṭṭhānayojako’’ti pāṭho atthi. Idaṃ ‘‘sattahī’’tiādikaṃ vacanaṃ sattādhiṭṭhānaṃ.

Loke yaṃ kāmasukhañca yaṃ idaṃ diviyaṃ sukhañca atthi, ete kāmasukhadiviyasukhā taṇhākkhayasukhassa soḷasiṃ kalaṃ na agghantīti yojanā. Idaṃ ‘‘yañcā’’tiādikaṃ suttaṃ dhammādhiṭṭhānaṃ.


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113. 在有情世间遍历所有方向后，在任何方向都找不到比自己更可爱的其他人，正如自己最为可爱一样，对其他有情来说，各自的自我也同样最为可爱。因此，由于自己最为可爱，智者应当爱护自己、希求自利，以自己为喻而不伤害他人。这段以"sabbā disā"为首的经，因为是以表达有情的方式宣说，所以称为依有情安立。
凡是已灭尽烦恼的人，确实不会再有未来，所有这些已灭尽烦恼的人舍弃此身后将趣向涅槃。凡是将在未来世投生的凡夫等有情，所有这些凡夫等有情舍弃此身后将趣向他世。那智者了知一切有情的这种损失、衰退、死亡或灭亡，那智者了知这一切损失后，应当精进修习梵行。这段以"ye keci"为首的如前所述方式是依有情安立。
具足七支的善知识，善人终身不应舍离。是哪七支？由于具足清净戒和清净见，而成为可爱和值得爱慕；如石伞般值得尊重；因为值得尊敬而成为可敬；确立"应时而语，不非时语"等五法于自身，为同修或弟子作出判断、鼓励和教诫，而成为善教导者；当被同修或弟子等告诫时能温和接受，而成为能忍受他人言语者；能谈论缘起等深奥或其他深奥之法；由于仅依法与律等开示而不令人行非处。具足这七支的善知识终身不应舍离。这段以"sattahi"为首的话是世尊所说。善逝说了这段以"sattahi"为首的话后，导师又说了这首偈颂。说了什么？
"可爱可敬可尊重，善导能忍受言语；
能谈甚深之论义，不令行于非正处；
欲得善友应亲近，如是贤者终身随。"
导师说了这首偈颂。也有"不令行非处"的读法。这段以"sattahi"为首的话是依有情安立。
世间的欲乐和天界之乐，这些欲乐与天界之乐不及爱尽之乐的十六分之一。这段以"yañca"为首的经是依法安立。


Yattha nibbāne dukkhaṃ nirujjhati, sammāsambuddhadesitaṃ asokaṃ virajaṃ khemaṃ taṃ nibbānaṃ susukhaṃ vatāti yojanā. Idaṃ ‘‘susukha’’ntiādikaṃ suttampi dhammādhiṭṭhānaṃ. (3)

Tīsu bhavesu sattānaṃ jananato taṇhāsaṅkhātaṃ mātarañca, pitaraṃ nissāya mānassa uppajjanato mānasaṅkhātaṃ pitarañca, raṭṭhe loko raṭṭhissaraṃ rājānaṃ bhajati viya dvinnaṃ sassatucchedadiṭṭhīnaṃ sabbadiṭṭhigatehi bhajanīyattā sassatucchedadiṭṭhisaṅkhāte khattiye dve rājāno ca, āyasādhako puriso raṭṭhe atthaṃ anucarati iva nandirāgassa dvādasāyatane anucaraṇato nandirāgasaṅkhātena anucaraṇena saha pavattanaṭṭhānaṃ dvādasāyatanasaṅkhātaṃ raṭṭhañca khīṇāsavo yo brāhmaṇo hanati, so brāhmaṇo hantvā anīgho niddukkho hutvā yātīti yojanā. Iha ‘‘mātara’’ntiādigāthāyaṃ ‘‘mātaraṃ…pe… hantvā’’ti idaṃ gāthāvacanaṃ dhammādhiṭṭhānaṃ. ‘‘Anīgho yāti brāhmaṇo’’ti idaṃ gāthāvacanaṃ sattādhiṭṭhānaṃ. Idaṃ ‘‘mātara’’ntiādikaṃ suttaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca.

‘‘Cattārome bhikkhave iddhipādā’’ti idaṃ suttappadesavacanaṃ dhammādhiṭṭhānaṃ. So catūhi iddhipādehi samannāgato puggalo kāyepi karajakāyepi cittaṃ pādakajjhānacittaṃ samodahati pakkhipati, so puggalo dissamānakāyena gantukāmo karajakāyagatikaṃ pādakajjhānacittaṃ adhiṭṭhahati. Cittepi pādakajjhānacittepi kāyaṃ karajakāyaṃ samodahati pakkhipati, so puggalo sīghaṃ aññaṃ gantukāmo pādakajjhānacittagatikaṃ karajakāyaṃ adhiṭṭhahati. Kāye karajakāye sukhasaññañca sukhavihārasaññañca lahusaññañca lahugamanasaññañca okkamitvā aññaṃ gamaneyyaṃ icchitaṭṭhānaṃ ekacittakkhaṇeneva ca gantvā upasampajja viharati. Idaṃ ‘‘so’’tiādikaṃ suttappadesavacanaṃ sattādhiṭṭhānaṃ. Idaṃ ‘‘cattārome’’tiādikaṃ suttaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca. (4)



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在涅槃中苦灭尽，正等觉所说的无忧、离尘、安稳的涅槃，确实是极乐。这段以"susukha"为首的经也是依法安立。(3)
譬如能生三有中有情故称为母亲的渴爱，依靠父亲而生起慢故称为父亲的我慢，如同国中人民亲近国主国王一般，由于两种常见断见为一切见所亲近故称为王族的常见断见两位国王，如同求利益的人在国中追求利益一般，由于喜贪在十二处中追逐故称为追逐的喜贪与称为国土的十二处，已灭尽烦恼的婆罗门杀除这些。那婆罗门杀除后成为无苦无忧而去。在这首以"mātara"为首的偈颂中，"杀除母亲等"这偈颂句是依法安立。"婆罗门无忧而去"这偈颂句是依有情安立。这段以"mātara"为首的经既是依有情安立也是依法安立。
"诸比丘，有四神足"这段经文片段是依法安立。具足四神足的那人将心（定基心）置于身（生身）中，那人欲以可见身去时决意使生身随顺定基心而行。也将身（生身）置于心（定基心）中，那人欲迅速往他处时决意使生身随顺定基心而行。在身（生身）中进入乐想、安住乐想、轻想、轻行想后，在一心刹那间即往、达到、安住于所欲去处。这段以"so"为首的经文片段是依有情安立。这段以"cattārome"为首的经既是依有情安立也是依法安立。(4)

114. Yaṃ sabbaññutañāṇaṃ lokuttaraṃ lokaṃ uttaritvā abhibhavitvā ṭhitaṃ, yena sabbaññutaññāṇena bhagavā ‘‘sabbaññū’’ti vuccati, tassa sabbaññutaññāṇassa parihānaṃ natthi, taṃ sabbaññutaññāṇaṃ sabbakāle jānituṃ āvajjanakāle pavattatīti yojanā. Idaṃ ‘‘yaṃ ta’’ntiādikaṃ ñāṇe atthe vācakañāpakabhāvenapi pavattanato ñāṇaṃ nāma.

Yāya nibbānagāminiyā maggapaññāya jātimaraṇasaṅkhayaṃ pajānāti, sā nibbānagāminī maggapaññā sabbāhi lokiyāhi paññāhi seṭṭhā pasatthāti yojanā. Idaṃ ‘‘paññā hī’’tiādikaṃ vuttanayena ñāṇaṃ nāma.

‘‘Dhotaka, vo tumhākaṃ santiṃ ahaṃ kittayissāmī’’ti bhagavā avoca. ‘‘Diṭṭhe dhamme dukkhādidhamme vā attabhāve vā sato aniccānupassanādisatisampanno hutvā caraṃ caranto yogāvacaro anītihaṃ yaṃ santiṃ yaṃ nibbānaṃ ariyamaggena viditvā loke saṃsāraloke visattikaṃ visappakaṃ taṇhaṃ tare tareyyā’’ti bhagavā avoca.

Dhotako bhagavantaṃ vadati ‘‘mahesi mahante sīlakkhandhādī esanasīla, gotama, sato ‘sabbe saṅkhārā aniccā’tiādisaraṇasampanno hutvā caraṃ caranto yogāvacaro uttamaṃ yaṃ santiṃ yaṃ nibbānaṃ ariyamaggena viditvā loke saṃsāraloke visattikaṃ taṇhaṃ tare tareyyāti tañca vacanaṃ tañca santiṃ nibbānaṃ ahaṃ abhinandāmi abhipatthayāmi, mahesi tvaṃ, yañca sampajānāsī’’ti dhotako bhagavantaṃ vadati.

‘‘Dhotakā’’ti ālapitvā bhagavā dhotakaṃ avoca. ‘‘Uddhaṃ anāgataṃ upari adho atītaṃ heṭṭhā ca tiriyañcāpi majjhe paccuppannaṃ parito ca loke saṃsāraloke etaṃ taṇhaṃ bhavābhavāya khuddakabhavamahantabhavatthāya saṅgo laggoti viditvā vicaranto tvaṃ taṇhaṃ mākāsi mā akāsī’’ti bhagavā dhotakaṃ avocāti yojanā. Idaṃ ‘‘kittayissāmī’’tiādikaṃ ñeyye visaye atthe vācakañāpakabhāvena pavattanato ñeyyaṃ nāma.

‘‘Ettakamevā’’ti vattabbattā ‘‘catunnaṃ bhikkhave’’tiādi vuttaṃ. Bhikkhave, catunnaṃ ariyasaccānaṃ ariyabhāvakarānaṃ saccānaṃ ananubodhā abujjhanena appaṭivedhā appaṭivijjhanena evaṃ iminā kāraṇena mamañceva tumhākañca dīghamaddhānaṃ idaṃ sandhāvitaṃ sandhāvanaṃ, idaṃ saṃsaritaṃ saṃsaraṇaṃ ahosīti, bhikkhave, ajja tayidaṃ taṃ idaṃ dukkhaṃ ariyasaccaṃ mayā anubuddhaṃ paṭividdhaṃ…pe… tayidaṃ taṃ idaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ mayā anubuddhaṃ paṭividdhaṃ, mama bhavataṇhā ucchinnā, bhavanetti taṇhā khīṇā, idāni mama punabbhavo natthi, iti idaṃ ‘‘catunna’’ntiādikaṃ bhagavā avoca, sugato idaṃ ‘‘catunna’’ntiādikaṃ vatvā athāparaṃ etaṃ ‘‘catunna’’ntiādigāthāvacanaṃ satthā avocāti yojetvā gāthāyañca tatheva yojanā kātabbā. Idaṃ ‘‘catunna’’ntiādikaṃ vuttanayena ñeyyaṃ nāma. (5)

‘‘Rūpaṃ aniccaṃ…pe… viññāṇaṃ anicca’’nti idaṃ suttaṃ ñeyye rūpādidhamme vācakañāpakabhāvena pavattanato ñeyyaṃ nāma.

Evaṃ ‘‘rūpaṃ anicca’’ntiādinā pakārena jānaṃ jānanto evaṃ ‘‘rūpaṃ anicca’’ntiādinā pakārena passaṃ passanto ariyasāvako ariyassa bhagavato sāvako ‘‘idaṃ rūpaṃ anicca’’nti rūpaṃ passati, ‘‘ayaṃ vedanā aniccā’’ti vedanaṃ passati, ‘‘ayaṃ saññā aniccā’’ti saññaṃ passati, ‘‘ime saṅkhārā aniccā’’ti saṅkhāre passati, ‘‘idaṃ viññāṇaṃ anicca’’nti viññāṇaṃ passati. Iti idaṃ suttaṃ rūpādipassane ñāṇe vācakañāpakabhāvena pavattanato ñāṇaṃ nāma.


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114. 一切知智超越、胜出世间而住立，以此一切知智世尊被称为"一切知者"，那一切知智不会退失，那一切知智在一切时候作意时即能知道。这段以"yaṃ ta"为首的经，因为是以表达智慧义理的方式宣说，所以称为智。
以何等趣向涅槃的道慧了知生死灭尽，那趣向涅槃的道慧是一切世间慧中最殊胜、最受赞叹的。这段以"paññā hi"为首的经如前所述方式称为智。
世尊说："陀多迦，我将为你们宣说寂静。"世尊说："在现见诸法或苦等法或此身时，具念而住，修行者以圣道证知非传闻的寂静、涅槃后，应当超越世间、轮回中的执著、蔓延的渴爱。"
陀多迦对世尊说："大仙人，寻求广大戒蕴等者，乔达摩，具念而住，修行者以圣道证知最上寂静、涅槃后，能超越世间、轮回中的执著渴爱，我欢喜这些话和那寂静涅槃，大仙人，你所完全了知的。"
世尊称呼"陀多迦"后对陀多迦说："陀多迦，了知上方未来、下方过去、四周现在的轮回世间中这渴爱是为了有与非有、小有大有的执著，你行走时不要生起渴爱。"这段以"kittayissāmi"为首的经，因为是以表达所知境界义理的方式宣说，所以称为所知。
因为应当说"仅此而已"，所以说"诸比丘，四种"等。诸比丘，由于不现觉、不通达四圣谛，所以我与你们长期流转、轮回。诸比丘，今天这苦圣谛已被我现觉、通达......这苦灭道圣谛已被我现觉、通达，我的有爱已断，导向有的渴爱已尽，现在我不再有后有。如此，世尊说了这段以"catunna"为首的话，善逝说了这段以"catunna"为首的话后，导师又说了这段以"catunna"为首的偈颂。在偈颂中也应当如此理解。这段以"catunna"为首的经如前所述方式称为所知。(5)
"色无常......识无常"这经文，因为是以表达色等诸法所知的方式宣说，所以称为所知。
如此"色无常"等方式了知，如此"色无常"等方式观察的圣弟子，圣世尊的弟子观察"此色无常"，观察"此受无常"，观察"此想无常"，观察"此诸行无常"，观察"此识无常"。如是此经因为是以表达观察色等的智慧方式宣说，所以称为智。


So ‘‘rūpaṃ anicca’’ntiādinā pakārena passanto ariyasāvako rūpena rūparāgena parimuccati…pe… viññāṇamhā viññāṇarāgamhā parimuccatīti dukkhasmā parimuccatīti ahaṃ vadāmīti yojanā. Idaṃ ‘‘so parimuccatī’’tiādikaṃ suttaṃ ñāṇe ca ñeyye ca vācakañāpakabhāvena pavattanato ñāṇañca ñeyyañca hoti.

Sabbe pañcakkhandhā paccayehi saṅkharitattā saṅkhārā ādiantavantabhāvato, aniccantikabhāvato, tāvakālikabhāvato ca khaṇaparittabhāvato aniccā bhavanti. Idaṃ ‘‘sabbe saṅkhārā aniccā’’ti suttappadesavacanaṃ vuttanayena ñeyyaṃ nāma. Yadā vipassanākaraṇakāle paññāya vipassanāpaññāya passati aniccatādikaṃ passati. Idaṃ ‘‘yadā paññāya passatī’’ti suttappadesavacanaṃ ñāṇaṃ nāma. Atha passanakkhaṇe dukkhe pañcakkhandhe vipassako nibbindati, nibbindanto puggalo dukkhādijānanādivasena cattāri saccāni paṭivijjhati, eso catusaccapaṭivedho visuddhiyā visuddhatthāya maggoti. Idaṃ ‘‘athā’’tiādikaṃ suttappadesavacanaṃ ñāṇañca ñeyyañca hoti.

Soṇāti soṇaṃ ālapati. Samaṇā bāhirakasamaṇā brāhmaṇā jātibrāhmaṇā aniccena rūpena, dukkhena rūpena, vipariṇāmadhammena rūpena ‘‘ahaṃ parehi seyyo uttamo asmī’’ti vā samanupassanti, ‘‘ahaṃ parena sadiso samāno asmī’’ti vā samanupassanti, ‘‘ahaṃ parato hīno lāmako asmī’’ti vā samanupassanti, yathābhūtassa adassanā aññatra vajjetvā aññaṃ kiṃ nāma kāraṇaṃ siyā, yathābhūtaṃ adassanato tāva samanupassanassa aññaṃ kāraṇaṃ natthi, yathābhūtaṃ adassanameva kāraṇanti veditabbaṃ. ‘‘Aniccāya vedanāyā’’tiādīsupi iminā vuttanayena vuttanayānusārena yojanā kātabbā. Idaṃ ‘‘ye hi kecī’’tiādikaṃ suttappadesavacanaṃ ñeyyaṃ nāma. ‘‘Ye ca kho kecī’’tiādiko sukkapakkho pana vuttavipariyāyena veditabbo. Idaṃ ‘‘ye ca kho’’tiādikaṃ suttappadesavacanaṃ ñāṇaṃ nāma. Idaṃ ‘‘ye hi kecī’’tiādikaṃ suttaṃ ñāṇe ca ñeyye ca atthe vācakañāpakabhāvena pavattanato ñāṇañca ñeyyañca hoti. (6)

Nānāvidhaṃ ñāṇañca ñeyyañca sāsanapaṭṭhānasuttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ dassana’’nti pucchitabbattā ‘‘tattha katamaṃ dassana’’ntiādi vuttaṃ. Tatthāti tesu lokiyādīsu aṭṭhavīsatividhesu sāsanapaṭṭhānesu suttesu katamaṃ suttaṃ dassanaṃ nāmāti pucchati.



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如此以"色无常"等方式观察的圣弟子从色、从色贪解脱......从识、从识贪解脱，我说他从苦解脱。这段以"so parimuccati"为首的经，因为是以表达智与所知的方式宣说，所以既是智也是所知。
一切五蕴因为由诸缘所造作故为诸行，由于有始有终、非究竟、暂时以及刹那短暂的缘故是无常的。这段"一切诸行无常"的经文片段如前所述方式称为所知。当在修习观时以慧、以观慧观察无常等性质。这段"当以慧观察"的经文片段称为智。然后在观察的刹那，观行者于苦的五蕴生起厌离，生起厌离的人通过了知苦等方式通达四圣谛，这四谛的通达是为清净的道路。这段以"atha"为首的经文片段既是智也是所知。
称呼"须那"。外道沙门、种姓婆罗门由于无常的色、苦的色、变异法的色而观察"我胜过他人、最上"，或观察"我与他人平等"，或观察"我比他人低劣、下等"，除了不如实知见外还有什么原因呢？应当了知除了不如实知见外没有其他原因，不如实知见就是原因。对于"无常的受"等也应当依此所说方式类推。这段以"ye hi keci"为首的经文片段称为所知。而"凡是"等白分则应当以相反方式理解。这段以"ye ca kho"为首的经文片段称为智。这段以"ye hi keci"为首的经，因为是以表达智与所知义理的方式宣说，所以既是智也是所知。(6)
导师已确定了各种智与所知的教法建立经，我们也已了知，因为应当问"什么是见"，所以说"其中什么是见"等。其中：问在那些世间等二十八种教法建立经中什么经称为见。

115.Gambhīrapaññena sabbaññubuddhena sudesitāni saṅkhepavitthārādīhi tehi tehi nayehi suṭṭhu desitāni ariyasaccāni ye bhāvitabhāvanā ariyapuggalā paññāobhāsena vibhāvayanti, te bhāvitabhāvanā ariyapuggalā devarajjacakkavattirajjādipamādaṭṭhānaṃ āgamma bhusaṃ pamattā kiñcāpi honti, tathāpi te bhāvitabhāvanā ariyapuggalā sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena aṭṭhamabhavādīsu uppajjanārahānaṃ nāmarūpānaṃ niruddhattā aṭṭhamakkhattuvasena aṭṭhamaṃ bhavaṃ na ādiyantīti yojanā. Idaṃ ‘‘ye ariyasaccānī’’tiādikaṃ suttaṃ dassane paṭhamamaggañāṇe vācakañāpakabhāvena pavattanato dassanaṃ nāma.

Nagaradvārabāhathirakaraṇatthaṃ ummārabbhantare pathaviyaṃ aṭṭhahatthadasahatthappamāṇaṃ āvāṭaṃ khaṇitvā tasmiṃ āvāṭe ussāpitattā pathavissito pathavinissito antopathavinissito indakhīlo sāradārumayo thambho catubbhi catūhi disāhi āgatehi vātehi mahāvātehi asampakampiyo sampakampituṃ asakkuṇeyyo siyā yathā, yo sappuriso ariyasaccāni avecca passati, taṃ sappurisaṃ sabbatitthiyavādavātehi asampakampiyattā tathūpamaṃ ahaṃ vadāmīti yojanā. Idaṃ ‘‘yathindakhīlo’’tiādikaṃ suttaṃ vuttanayena dassanaṃ nāma.

Bhikkhave, catūhi sotāpattiyaṅgehi samannāgato ariyasāvako ariyassa bhagavato sammāsambuddhassa sāvako ācikkhituṃ ākaṅkhamāno hutvā attanāva sayameva attānaṃ byākareyya ‘‘bho, mama atta ahaṃ idāni khīṇanirayo amhi, khīṇatiracchānayoni amhi…pe…. dukkhassantaṃ karissāmī’’ti byākareyya. Caturaṅgasarūpaṃ dassetuṃ ‘‘katamehi catūhī’’tiādi vuttaṃ. Idaṃ ‘‘catūhī’’tiādikaṃ dassanaṃ nāma.

Nānāvidhaṃ dassanaṃ niddhāritaṃ, ‘‘katamā bhāvanā’’ti pucchitabbattā ‘‘tattha katamā bhāvanā’’tiādi vuttaṃ.

Idha sāsane yassa ariyasāvakassa ajjhattaṃ kāmabhave nibbattāpakānaṃ orambhāgiyasaṃyojanānaṃ pajahanavasena ca bahiddhā rūpārūpabhavesu nibbattāpakānaṃ uddhambhāgiyasaṃyojanānaṃ pajahanavasena ca indriyāni saddhindriyādīni indriyāni subhāvitāni ariyamaggabhāvanāvasena suṭṭhu bhāvitāni bhavanti, bhāvito bhāvitamaggo sa danto so ariyasāvako imaṃ lokañca paraṃ lokañca nibbijjha nibbijjhitvā paṭivijjhitvā kālaṃ maraṇakāle , kālaṃkiriyaṃ vā kaṅkhati patthetīti yojanā. Ayaṃ ‘‘yassindriyānī’’tiādikā pāḷi bhāvanāya vācakañāpakabhāvena pavattanato bhāvanā nāma.

Dhammapadāni jhānavipassanāmaggaphalanibbānadhammakoṭṭhāsāni. Anabhijjhā dhammapadaṃ anabhijjhāsīsena adhigatajhānavipassanāmagganibbānadhammapadaṃ koṭṭhāsaṃ. Esa nayo sesesupi. Ayaṃ ‘‘cattārimānī’’tiādikā pāḷi vuttanayena bhāvanā nāma. (7)

Devaputta chindanto puggalo pañca orambhāgiyasaṃyojanāni heṭṭhā maggattayena chinde chindeyya, pajahanto puggalo pañca uddhambhāgiyasaṃyojanāni arahattamaggena jahe pajaheyya, bhāvayanto puggalo pañca saddhindriyādīni ca uttari bhāvaye bhāveyya. Pañcasaṅgātigo rāgasaṅgadosasaṅgamohasaṅgamānasaṅgadiṭṭhisaṅgātigo bhikkhu oghatiṇṇoti kāmoghabhavoghadiṭṭhoghaavijjoghatiṇṇoti vuccati kathīyatīti yojanā. ‘‘Pañca chinde pañca jahe’’ti idaṃ vacanaṃ dassanaṃ nāma. ‘‘Pañca cuttari…pe… vuccatī’’ti ayaṃ pāḷi bhāvanā nāma. Idaṃ ‘‘pañcā’’tiādikaṃ suttaṃ dassanañca bhāvanā ca hoti.


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115. 具深慧的一切知佛所善说的，以略说广说等种种方式善为开示的圣谛，那些已修习的圣者以智慧之光明了，虽然那些已修习的圣者来到天界、转轮王位等放逸处会极为放逸，然而那些已修习的圣者由于以初道智灭除行识，由于应生于第八有等的名色已灭，故不再取第八有作为第八次。这段以"ye ariyasaccāni"为首的经，因为是以表达见即初道智的方式宣说，所以称为见。
如同为了固定城门外部，在门槛内部地面挖掘八肘或十肘深的坑，在那坑中竖立的地基所依、地依、内地依的因陀罗柱，以坚木所造的柱子不被四方吹来的大风所动摇、不能被摇动一样，我说那善人以通达而见圣谛，由于不被一切外道言论之风所动摇，故如是为喻。这段以"yathindakhīlo"为首的经如前所述方式称为见。
诸比丘，具足四预流支的圣弟子，圣世尊正等觉的弟子若欲宣说，可以自己记说自己："贤者，我现在是已尽地狱者，已尽畜生趣者......我将作苦之边际。"为显示四支的自性而说"是哪四支"等。这段以"catūhi"为首的经称为见。
各种见已确定，因为应当问"什么是修"，所以说"其中什么是修"等。
在此教法中，若有圣弟子通过断除内在能令投生欲有的五下分结，以及通过断除外在能令投生色无色有的五上分结，诸根即信根等诸根已修习、已以圣道修习善加修习，那已修习、已修道的调御者圣弟子穿透此世间与他世间后，在死时或临终时期待。这段以"yassindriyāni"为首的圣典，因为是以表达修的方式宣说，所以称为修。
法分即禅那、观、道、果、涅槃等法的部分。无贪法分即以无贪为首而证得的禅那、观、道、涅槃法分部分。其余也以此方式理解。这段以"cattārimāni"为首的圣典如前所述方式称为修。(7)
天子，断除的人应以下三道断除五下分结，舍弃的人应以阿罗汉道舍弃五上分结，修习的人应更上进修习五根。比丘超越五种执著即贪执、嗔执、痴执、慢执、见执，被称为度过暴流即度过欲暴流、有暴流、见暴流、无明暴流。"断五舍五"这话称为见。"五更上......被称为"这圣典称为修。这段以"pañca"为首的经既是见也是修。


‘‘Tīṇimāni, bhikkhave’’tiādīsu yojanā pākaṭā. (8)



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在"诸比丘，这三种"等句中，其构造是明显的。(8)

116. ‘‘Sabbapāpassa akaraṇaṃ…pe… buddhāna sāsana’’nti idaṃ suttaṃ sammāsambuddhassa vacanabhāvato sakavacanaṃ nāma. Attho heṭṭhā vuttova.

Bhikkhave, bālassa bālalakkhaṇāni bālaupalakkhaṇakāraṇāni bālanimittāni ‘‘ayaṃ bālo’’ti gahaṇakāraṇāni bālāpadānāni bālassa apadānāni porāṇāni viruḷhāni kammāni yehi bālalakkhaṇādīhi bālaṃ ‘‘bālo’’ti pare paṇḍitā sañjānanti, imāni bālalakkhaṇāni mayā vuccamānāni tīṇi. Katamāni tīṇi? Bhikkhave, bālo duccintitacintī ca duccintitaṃ abhijjhābyāpādamicchādassanaṃ cintī ca hoti, dubbhāsitabhāsī dubbhāsitaṃ musāvādādiṃ bhāsī ca hoti. dukkaṭakammakārī ca dukkaṭaṃ pāṇātipātādikammaṃ kārī ca hoti. Bhikkhave, bālassa…pe… bālāpadānāni iminā mayā vuttāni tīṇi kho bhavanti. Sukkapakkho pana vuttavipariyāyena veditabbo. Idaṃ ‘‘tīṇimāni bhikkhave’’tiādikaṃ vacanaṃ sammāsambuddhassa vacanabhāvato sakavacanaṃ nāma.

Pathavīsamo vitthato sambodho nāma natthi. Pātaṃ vuṭṭhaṃ udakaṃ ābhuso lābhi gaṇhātīti pātālo, pātālena samo pātālasamo ninno na vijjati. Merusamo unnato natthi, cakkavattisadiso poriso natthīti yojanā. Idaṃ ‘‘pathavīsamo’’tiādikaṃ vacanaṃ parassa devassa vacanabhāvato paravacanaṃ hoti.

‘‘Devānaṃ inda, tava subhāsitena jayo hotī’’ti vatvā ‘‘vepacitti, tava subhāsitena jayo hotū’’ti vatvā ‘‘vepacitti, tvaṃ gāthaṃ bhaṇa bhaṇāhī’’ti avoca. Bhikkhave, atha kho asurindo vepacitti imaṃ vuccamānaṃ gāthaṃ abhāsi ‘‘te paṭisedhako no ce assa no ce bhaveyya , evaṃ sati bālā bhiyyo pakujjheyyuṃ, tasmā dhīro paṇḍito bhusena daṇḍena bālaṃ nisedhaye’’ti.

Gāthāya, bhikkhave, asurindena vepacittinā bhāsitāya asurā anumodiṃsu, devā tuṇhī ahesuṃ. Bhikkhave, atha kho asurindo vepacitti devānaṃ indaṃ sakkaṃ etaṃ vacanaṃ avoca ‘‘devānaminda, tvaṃ gāthaṃ bhaṇa bhaṇāhī’’ti etaṃ vacanaṃ avoca. Bhikkhave, atha kho devānamindo sakko imaṃ gāthaṃ abhāsi ‘‘bālassa paṭisedhanaṃ paraṃ paccatthikaṃ saṅkupitaṃ ñatvā sato satimā yo paṇḍito kodhato upasammati, tassa paṇḍitassa etadeva upasamaṃ varanti ahaṃ maññe’’ti.

Gāthāya, bhikkhave, devānamindena sakkena bhāsitāya devā anumodiṃsu, asurā tuṇhī ahesuṃ. Bhikkhave, atha kho devānamindo sakko asurindaṃ vepacittiṃ etaṃ vacanaṃ avoca ‘‘vepacitti, tvaṃ gāthaṃ bhaṇāhī’’ti etaṃ vacanaṃ avoca. Bhikkhave, atha kho asurindo vepacitti imaṃ gāthaṃ abhāsi ‘‘vāsava yadā titikkhati, tadā naṃ titikkhantaṃ puggalaṃ bālo ‘‘ayaṃ me bhayā titikkhatī’’ti maññati, titikkhāya etadeva vajjaṃ ahaṃ passāmi. Vāsava gogaṇo palāyinaṃ gavaṃ ajjhottharati iva, evaṃ dummedho khamantaṃ bhiyyo ajjhāruhati ajjhottharati.

Gāthāya, bhikkhave, asurindena vepacittinā bhāsitāya asurā anumodiṃsu, devā tuṇhī ahesuṃ. Jāyamāne ca goyuddhe paṭhamaṃ dveyeva goṇā yujjhanti, gogaṇo pana yāva eko goṇo na palāyati, tāva olokentova tiṭṭhati. Yadā ca eko goṇo palāyati , tadā sabbo goṇo taṃ palāyinaṃ gavaṃ bhiyyo ajjhottharatīti goyuddhasabhāvo veditabbo. ‘‘Atha kho’’tiādīnaṃ yojanattho pākaṭo.


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116. "诸恶莫作......是诸佛教"这经，因为是正等觉者的言说，所以称为自说。义理如前所述。
诸比丘，愚人的愚人相、愚人表征因、愚人标志、"此是愚人"的认知因、愚人行迹即愚人的过往已生长的诸业，以这些愚人相等其他智者知道"此是愚人"，我说这三种愚人相。是哪三种？诸比丘，愚人是恶思维者即思维贪欲、嗔恚、邪见等恶，恶言说者即说妄语等恶语，恶行为作者即作杀生等恶业。诸比丘，我所说的愚人......愚人行迹是这三种。白分则应当以相反方式理解。这段以"tīṇimāni bhikkhave"为首的话，因为是正等觉者的言说，所以称为自说。
没有像大地那样广大的正觉。清晨降下的水，能充分吸收的称为深渊，没有像深渊那样低的。没有像须弥山那样高的，没有像转轮王那样的人。这段以"pathavīsamo"为首的话，因为是他方天神的言说，所以是他说。
说"天帝，愿你以善说胜利"后，说"毗波质底，愿你以善说胜利"后，说"毗波质底，你说偈颂吧"。诸比丘，于是阿修罗王毗波质底说了这偈颂："如果没有制止者，如此愚人会更加愤怒，因此智者应以重杖制止愚人。"
诸比丘，阿修罗王毗波质底说了偈颂后，阿修罗随喜，诸天默然。诸比丘，于是阿修罗王毗波质底对天帝帝释说这话："天帝，你说偈颂吧"说这话。诸比丘，于是天帝帝释说了这偈颂："我认为，智者了知制止愚人会使敌人更加愤怒后，具念正念而从忿怒平息，这平息才是最上。"
诸比丘，天帝帝释说了偈颂后，诸天随喜，阿修罗默然。诸比丘，于是天帝帝释对阿修罗王毗波质底说这话："毗波质底，你说偈颂吧"说这话。诸比丘，于是阿修罗王毗波质底说了这偈颂："婆娑婆，当他忍耐时，愚人认为'他因怕我而忍耐'，我看到忍耐有这过失。婆娑婆，如牛群践踏逃跑的牛，如是愚者更加骑压忍耐者。"
诸比丘，阿修罗王毗波质底说了偈颂后，阿修罗随喜，诸天默然。在牛斗发生时，最初只有两头牛相斗，但只要一头牛不逃跑，牛群就只是看着。当一头牛逃跑时，所有牛就更加践踏那逃跑的牛，应当了知这是牛斗的本性。"于是"等的构造义理是明显的。


Vepacitti, yo puggalo titikkhati, taṃ khamantaṃ puggalaṃ ‘‘ayaṃ me bhayā titikkhatī’’ti kāmaṃ maññatu vā, mā maññatu vā, taṃ maññanaṃ nipphalameva. Atthā sadatthaparamā bhavanti. Khantyā khantito bhiyyo sadattho nāma na vijjati.

Yo balavā santo dubbalassa have titikkhatīti tassa balavantassa taṃ titikkhanaṃ paramaṃ khantinti sappurisā āhu, dubbalo niccaṃ khamati eva.

Yassa bālassa bālabalaṃ atthi, tassa bālassa bālabalaṃ ‘‘abala’’nti sappurisā āhu, yassa dhammaguttassa yaṃ balaṃ atthi, tassa dhammaguttassa tassa balassa paṭivattā paṭippharitvā vattā na vijjati.

Vepacitti, yo puggalo kuddhaṃ paṭhamaṃ kujjhantassa paṭikujjhati, so paṭikujjhanto puggalo tena paṭikujjhanena tassa paṭhamaṃ kujjhantassa pāpapuggalassa pāpapuggalato pāpiyo eva pāpataro hīnataro eva bhave.

Vepacitti, yo sappuriso sato satimā paraṃ saṅkupitaṃ ñatvā paṭhamaṃ kujjhantassa appaṭikujjhantova bhave, so sappuriso dujjayaṃ saṅgāmaṃ jeti nāma, attano ca parassa ca ubhinnaṃ atthaṃ carati nāma.

Attano ca parassa ca tikicchantānaṃ ubhinnaṃ kodho upasammati, ye janā dhammassa khantidhammassa atthe, catusaccadhamme vā akovidā bhavanti, te janā khamantaṃ sappurisaṃ ‘‘ayaṃ bālo’’ti maññanti, tesaṃ akovidānaṃ janānaṃ taṃ maññanaṃ nipphalanti.

Gāthāsu, bhikkhave, devānamindena sakkena bhāsitāsu devā anumodiṃsu, asurā tuṇhī ahesunti yojanā. Idaṃ ‘‘bhiyyo bālā’’tiādikaṃ vacanaṃ sakkavepacittīnaṃ vacanabhāvato paravacanaṃ nāma. (9)



我来帮您直译这段巴利文：
毗波质帝，若有人能忍耐，对于这个能忍耐的人，无论别人认为"此人是因为害怕才忍耐"也好，不这样认为也好，这种想法都是毫无结果的。利益是以自利为最上。对于能忍者来说，没有比忍辱更大的自利。
若强者对弱者能行忍辱，智者说这种强者的忍辱是最上的忍辱，而弱者则常常只能忍耐。
若愚者有愚者之力，智者说这愚者之力是"无力"，若守法者有力量，这守法者的力量是无人能够抗拒或对抗的。
毗波质帝，若有人对首先发怒者以怒回应，这个以怒回应的人因为这样的回应，比那个首先发怒的恶人更为邪恶低劣。
毗波质帝，若有正念正知的善人，知道他人发怒时仍能不以怒回应首先发怒者，这善人可说是赢得了难胜的战斗，可说是为自己和他人双方谋求了利益。
对于医治自己和他人双方的人来说，愤怒得以平息，那些不了解法、不了解忍辱法的道理和四圣谛之法的人们，会认为能忍耐的善人是"愚者"，这些无知者的想法是毫无结果的。
诸比丘，对于天帝释所说的偈颂，诸天随喜赞叹，阿修罗们保持沉默。这句"更加愚痴"等言论，因为是帝释与毗波质帝的对话，所以被称为他说。（9.）

117.Pattaṃ etarahi adhigataṃ yañca kāmūpakaraṇaṃ, āyatiṃ pattabbaṃ adhigataṃ yañca kāmūpakaraṇaṃ atthi, etaṃ ubhayaṃ rajānukiṇṇaṃ rāgarajādikiṇṇaṃ iti āturassa āturānaṃyeva puggalānaṃ santike anusikkhato anusikkhantassa sikkhāsārā hutvā upaṭṭhahanti, sīlaṃ vataṃ jīvitaṃ brahmacariyaṃ ime sikkhāsārā hutvā upaṭṭhahantīti ye upaṭṭhānasārā puggalā sārato gahetvā ṭhitā. Ettha sīlaṃ nāma ‘‘na karomī’’ti oramaṇaṃ. Vataṃ nāma bhojanakiccakaraṇādi. Jīvitaṃ nāma ājīvo. Brahmacariyaṃ nāma methunavirativisesabhāvo veditabbo. Tesaṃ upaṭṭhānasārānaṃ puggalānaṃ ayaṃ vādo eko paṭhamo anto lāmako. Ye ca puggalā ‘‘kāmesu doso natthī’’ti evaṃvādino evaṃdiṭṭhino hutvā ṭhitā, tesaṃ puggalānaṃ ayaṃ vādo eko dutiyo anto lāmako. Iccete ubho antā antavādā puggalā kaṭasivaḍḍhanā kaṭasiyo diṭṭhiṃ vaḍḍhenti. Ete ubho ante attakilamathānuyoge kāmasukhallikānuyoge eke puggalā anabhiññāya olīyanti, eke puggalā atidhāvantīti yojanā. Idaṃ ‘‘yañca patta’’ntiādikaṃ vacanaṃ paresaṃ puggalānaṃ vacanabhāvato paravacanaṃ nāma.

Ye ca sammādiṭṭhipuggalā te ubho ante attakilamathānuyogakāmasukhallikānuyoge abhiññāya tatra ca ante na ahesuṃ. Tena ca abhijānanena te ubho ante na amaññiṃsu, tesaṃ sammādiṭṭhipuggalānaṃ vaṭṭaṃ tividhaṃ vaṭṭaṃ paññāpanāya natthi. Iti evaṃ idaṃ ‘‘ye cā’’tiādikaṃ vacanaṃ bhagavato vacanabhāvato sakavacanaṃ nāma. Ayaṃ udāno ‘‘yañca pattaṃ…pe… paññāpanāyā’’ti ayaṃ udāno vuttanayena sakavacanañca paravacanañca hoti.

Pasenadi nāma kosalo kosalissaro rājā bhagavantaṃ etaṃ ‘‘idha mayhaṃ…pe… tesaṃ piyo attā’’ti vacanaṃ avoca. Bhante, idha rahogatassa paṭisallīnassa mayhaṃ mama cetaso cittassa evaṃ parivitakko udapādi, kesaṃ sattānaṃ attā piyo nu kho, kesaṃ sattānaṃ attā appiyo nu kho iti etaṃ parivitakkanaṃ udapādi. Bhante, tassa mayhaṃ etaṃ parivitakkanaṃ ahosi, ye ca keci sattā kāyena duccaritaṃ caranti kho…pe… manasā duccaritaṃ caranti kho, tesaṃ sattānaṃ attā appiyo kho. Te duccaritaṃ carantā sattā ‘‘no attā piyo’’ti evaṃ kiñcāpi vadeyyuṃ, atha kho tesaṃ duccaritaṃ carantānaṃ sattānaṃ attā appiyova. Taṃ kissa hetu? Appiyo appiyassa anatthāya yaṃ duccaritaṃ kareyya, taṃ duccaritaṃ te duccaritaṃ carantā sattā attanāva. sayameva. Attano anatthāya hi yasmā karonti, tasmā tesaṃ duccaritaṃ carantānaṃ sattānaṃ attā appiyovāti etaṃ parivitakkanaṃ ahosi.

Bhante , ye ca keci sattā kāyena sucaritaṃ caranti kho…pe… manasā sucaritaṃ caranti kho, tesaṃ sucaritaṃ carantānaṃ sattānaṃ attā piyo kho, te sucaritaṃ carantā sattā ‘‘no attā appiyo’’ti evaṃ kiñcāpi vadeyyuṃ, atha kho tesaṃ sucaritaṃ carantānaṃ sattānaṃ attā piyova. Taṃ kissa hetu? Piyo piyassa atthāya yaṃ sucaritaṃ careyya, taṃ sucaritaṃ te sucaritaṃ carantā sattā attanāva sayameva attano atthāya hi yasmā karonti , tasmā tesaṃ sucaritaṃ carantānaṃ sattānaṃ attā piyovāti etaṃ parivitakkanaṃ ahosi. Etaṃ vacanaṃ avocāti yojanā.

‘‘Evametaṃ mahārājā’’ti vacanaṃ paṭhamaṃ vatvā ‘‘ye hi kecī’’tiādike bhagavato vuttavacanepi yojanā tatheva kātabbā.


我来帮您直译这段巴利文：
117. 现在已获得的欲乐资具，以及将来可能获得的欲乐资具，这两者都被尘垢（即贪欲尘垢等）所染污。对于向病者学习的人来说，这些都成为修学的精要而显现，戒、禁、命、梵行，这些成为修学的精要而显现，这些人执著这些为精要而安住。此中，戒即是"不作"的克制。禁即是饮食作务等。命即是活命。梵行应当知道是远离淫欲的殊胜状态。对于那些执著这些为精要的人们来说，这是第一种低劣的极端。那些主张"欲乐无过"并持此见解而安住的人们，这是第二种低劣的极端。这两种极端论者增长邪见。对于这两种极端——苦行和欲乐，一些人因不了解而退缩，一些人则过分追求。这段"现在已获得"等言论，因为是其他人所说，所以称为他说。
而那些正见的人们，他们了知这两种极端——苦行和欲乐，而不执著于其中。由于这种了知，他们不执取这两种极端，这些正见的人们没有三种轮回的施设。如此，这段"而那些"等言论，因为是世尊所说，所以称为自说。这段自说"现在已获得......施设"，如上所述，既包含自说也包含他说。
波斯匿王是憍萨罗国的统治者，他对世尊说了这段"在此我......他们的自我是可爱的"的话。"大德，在此我独处静思时，心中生起如是思惟：对哪些众生来说自我是可爱的？对哪些众生来说自我是不可爱的？大德，我有如是思惟：凡是以身行恶......以意行恶的众生，对他们来说自我是不可爱的。虽然这些行恶的众生可能会说'我们爱自我'，但实际上对这些行恶的众生来说，自我是不可爱的。这是什么原因呢？因为不可爱者为不可爱者的不利而造作恶行，这些行恶的众生是自己为自己造作。由于他们是为自己的不利而造作，所以对这些行恶的众生来说，自我是不可爱的，我有如是思惟。"
"大德，凡是以身行善......以意行善的众生，对这些行善的众生来说自我是可爱的。虽然这些行善的众生可能会说'我们不爱自我'，但实际上对这些行善的众生来说，自我是可爱的。这是什么原因呢？因为可爱者为可爱者的利益而修习善行，这些行善的众生是自己为自己造作。由于他们是为自己的利益而造作，所以对这些行善的众生来说，自我是可爱的，我有如是思惟。"他说了这些话。
首先说"大王，确实如此"这句话之后，对于"凡是"等世尊所说的话，也应当如此理解。


Gāthāsu pana yo paṇḍito attānaṃ ‘‘piya’’nti ce jaññā, evaṃ sati so paṇḍito naṃ attānaṃ pāpena kammena na saṃyuje na saṃyojeyya, taṃ vacanaṃ hi saccaṃ piyaṃ attānaṃ sulabhaṃ na hoti, dukkaṭakārinā sukhaṃ sulabhaṃ na hoti.

Antakena maccunā adhipannassa mānusaṃ bhavaṃ jahato pajahantassa tassa maraṇamukhe ṭhitassa sattassa kiṃ sakaṃ hoti, maraṇamukhe ṭhito so satto kiñca ādāya paralokaṃ gacchati, chāyā gacchantaṃ sattaṃ anapāyinī iva, evaṃ assa paralokagatassa sattassa kiñca anugaṃ hoti.

Iti bhagavā evaṃ pucchati, pucchitvā ‘‘ubho’’tiādivissajjanavacanañca āha. Idha loke yo macco yaṃ puññañca yaṃ pāpañca ubho kamme kurute karoti, tassa paralokagatassa maccassa taṃ puññapāpadvayaṃ sakaṃ hoti. Paralokaṃ gato macco taṃva puññapāpadvayaṃ ādāya paralokaṃ gacchati, chāyā gacchantaṃ sattaṃ anapāyinī iva, evaṃ assa paralokagatassa maccassa taṃva puññapāpadvayaṃ anugaṃ hoti.

Tasmā paṇḍito samparāyikaṃ samparāye phalanibbattāpakaṃ kalyāṇaṃ nicayaṃ nicayanto hutvā kareyya. Pāṇinaṃ paralokasmiṃ puññāni patiṭṭhā honti, iti bhagavā āhāti yojanā kātabbā. Idaṃ ‘‘rājā pasenadī’’tiādikaṃ suttaṃ kosalarañño vacanabhāvato paravacanaṃ hoti. ‘‘Evametaṃ , mahārāja, evametaṃ mahārājā’’tiādikā anugīti bhagavato vacanabhāvato sakavacanaṃ hoti. Idaṃ dvayaṃ vacanaṃ sakavacanañca paravacanañca hoti. (10)


我来为您直译这段巴利文经文：
在偈颂中，若是智者知晓自己是"可爱的"，如此这位智者就不应以恶业束缚自己，因为这句话确实如此：爱惜自己的人是难得的，作恶者难得安乐。
被死神所制服的、即将舍弃人界生存的、处于死亡边缘的众生，什么是他所有的？处于死亡边缘的众生带着什么去往他世？如同影子不离开行走的众生一般，这样去往他世的众生，什么会跟随着他？
如是世尊这样询问，询问后又说了"两者"等答案之语。在此世间，凡夫造作福业与罪业这两种业，对于去往他世的凡夫而言，这福罪二业就是他所有的。去往他世的凡夫，正是带着这福罪二业前往他世，如同影子不离开行走的众生一般，这样去往他世的凡夫，正是这福罪二业会跟随着他。
因此智者应当积累能在来世带来果报的善行。对于众生而言，诸福德是他世的依止，如是世尊所说，应当如是理解。这段以"波斯匿王"开始的经文，因为是憍萨罗王所说而成为他说。"确实如此，大王，确实如此，大王"等随喜之语，因为是世尊所说而成为自说。这两种说法既是自说也是他说。（10）

118. Pañhe pucchite idaṃ dukkhasaccaṃ abhiññeyyaṃ, idaṃ samudayasaccaṃ pahātabbaṃ, idaṃ maggasaccaṃ bhāvetabbaṃ, idaṃ nirodhasaccaṃ, phalaṃ vā sacchikātabbaṃ, ime kusalākusalā dhammā evaṃ kusalākusalabhāvena gahitā anavajjasāvajjabhāvena vā gahitā sukhavipākadukkhavipākabhāvena vā gahitā, idaṃ iṭṭhavipākaṃ idaṃ aniṭṭhavipākaṃ phalaṃ nibbattayaiti evaṃgahitānaṃ tesaṃ kusalākusaladhammānaṃ ayaṃ vuḍḍhi attho, ayaṃ hāni atthoti. Iti idaṃ ‘‘pañhe pucchite’’tiādikaṃ suttaṃ vissajjanīye atthe vācakañāpakabhāvena pavattanato vissajjanīyaṃ nāma.

‘‘Uḷāro buddho bhagavā’’ti iminā padena buddhauḷārataṃ ekaṃseneva ekakoṭṭhāseneva niddise. ‘‘Svākkhāto dhammo’’ti iminā padena dhammasvākkhātataṃ ekaṃseneva ekakoṭṭhāseneva niddise. ‘‘Suppaṭipanno saṅgho’’ti iminā padena saṅghasuppaṭipattiṃ ekaṃseneva ekakoṭṭhāseneva niddise ‘‘sabbe saṅkhārā aniccā’’ti iminā padena saṅkhārāniccataṃ ekaṃseneva niddise. ‘‘Sabbe saṅkhārā dukkhā’’ti iminā padena saṅkhāradukkhataṃ ekaṃseneva niddise. ‘‘Sabbe dhammā anattā’’ti iminā padena dhammānattataṃ ekaṃseneva niddise. ‘‘Sabbe saṅkhārā anattā’’ti avatvā ‘‘sabbe dhammā anattā’’ti vuttena iminā padena saṅkhārehi aññaṃ yaṃ vā pana maggaphalanirodhasamāpattidhammajātaṃ atthi, taṃ maggaphalanirodhasamāpattidhammajātampi evaṃjātiyaṃ evaṃ ekaṃsabyākaraṇīyanti maggaphalanirodhasamāpattidhammajātassāpi anattataṃ ekaṃseneva niddiseti yojanā. Idaṃ ‘‘uḷāro’’tiādikaṃ suttaṃ vissajjanīye buddhauḷāratādike vācakañāpakabhāvena pavattanato vissajjanīyaṃ nāma.

Naradammasārathi ākaṅkhato te bhagavato manasā sabbaññutaññāṇasahitādimanasā vicintitaṃ ñeyyadhammaṃ devā manussā sabbe pāṇino na jaññā na jāneyyuṃ. Santaṃ araṇaṃ samādhiṃ nisevato te bhagavato manasā vicintitā kasiṇāpi sabbe pāṇino na jaññā na jāneyyuṃ. Kasiṇāpi vā kasiṇārammaṇāya paññāyapi na jaññā na jāneyyuṃ. Kasiṇāpīti ettha ca ‘‘kasiṇāyapī’’ti vattabbepi ya-kāra lopavasena ‘‘kasiṇāpī’’ti vuttaṃ. Atha vā ‘‘yaṃ ākaṅkhati yaṃ ākaṅkhanaṃ karoti, taṃ ākaṅkhanaṃ kiṃ katama’’nti pucchitaṃ pañhaṃ aññesaṃ avisayattā avissajjanīyaṃ hotīti yojanā. Idaṃ ‘‘ākaṅkhato’’tiādikaṃ suttaṃ avissajjanīye visaye vācakañāpakabhāvena pavattanato avissajjanīyaṃ nāma.

Bhagavā sīlakkhandhe sīlakkhandhahetu ettako etaparimāṇo, bhagavā samādhikkhandhe samādhikkhandhahetu ettako etaparimāṇo, bhagavā paññākkhandhe paññākkhandhahetu ettako etaparimāṇo, bhagavā vimuttikkhandhe vimuttikkhandhahetu ettako etaparimāṇo, bhagavā vimuttiñāṇadassanakkhandhe vimuttiñāṇadassanakkhandhahetu ettako etaparimāṇo, bhagavā iriyāyaṃ kāyavacīsamācāre kāyavacīsamācārahetu ettako etaparimāṇo, bhagavā pabhāve ānubhāvahetu ettako etaparimāṇo, bhagavā hitesitāyaṃ mettāhetu ettako etaparimāṇo, bhagavā karuṇāyaṃ karuṇāhetu ettako etaparimāṇo, bhagavā iddhiyaṃ iddhividhahetu ettako etaparimāṇoti avissajjanīyoti yojanā. Idaṃ ‘‘ettako’’tiādikaṃ suttaṃ avissajjanīye visaye vācakañāpakabhāvena pavattanato avissajjanīyaṃ nāma.


118. 在被问及问题时，这是应当了知的苦谛，这是应当断除的集谛，这是应当修习的道谛，这是应当证悟的灭谛或果。这些善法和不善法是如此被把握为善与不善的性质，或被把握为无过失与有过失的性质，或被把握为乐报与苦报的性质。这是产生可意果报，这是产生不可意果报，如此把握这些善法和不善法的增长之义，这是衰减之义。因此，这段以"在被问及问题时"等开头的经文，因为在应答的内容中起到表述和说明的作用，所以被称为应答。
"佛陀世尊是崇高的"，用这个词句明确地、单一地指出佛陀的崇高性。"法是善说的"，用这个词句明确地、单一地指出法的善说性。"僧众是善行道的"，用这个词句明确地、单一地指出僧众的善行道性。"一切行无常"，用这个词句明确地指出诸行的无常性。"一切行是苦"，用这个词句明确地指出诸行的苦性。"一切法无我"，用这个词句明确地指出诸法的无我性。没有说"一切行无我"而说"一切法无我"，用这个词句，除了诸行之外，还有任何道、果、灭、定的法性存在，那么这道、果、灭、定的法性也是如此性质的，如此一定要回答的意思是，也明确地指出道、果、灭、定的法性的无我性。这段以"崇高"等开头的经文，因为在应答的佛陀崇高性等内容中起到表述和说明的作用，所以被称为应答。
调御丈夫中最胜者，当你希望时，世尊以具有一切知智等的心意所思考的所知法，天神、人类、一切众生都不能知晓。当你修习寂静无诤的禅定时，世尊以心意所思考的一切遍处，所有众生都不能知晓。或者说，即使以遍处所缘的智慧也不能知晓。这里的"遍处"，虽然应该说"遍处"，但由于省略了"ya"音，所以说成了"遍处"。或者说，"他希望什么，他做什么希望，那个希望是什么"这样被问到的问题，由于是他人无法涉及的领域，所以成为不可回答的。这段以"当希望时"等开头的经文，因为在不可回答的范围内起到表述和说明的作用，所以被称为不可回答。
世尊在戒蕴中因戒蕴之故有如此多、如此程度，世尊在定蕴中因定蕴之故有如此多、如此程度，世尊在慧蕴中因慧蕴之故有如此多、如此程度，世尊在解脱蕴中因解脱蕴之故有如此多、如此程度，世尊在解脱知见蕴中因解脱知见蕴之故有如此多、如此程度，世尊在威仪中因身语行为之故有如此多、如此程度，世尊在光明中因威力之故有如此多、如此程度，世尊在利他中因慈心之故有如此多、如此程度，世尊在悲悯中因悲心之故有如此多、如此程度，世尊在神通中因神变之故有如此多、如此程度，这是不可回答的。这段以"如此多"等开头的经文，因为在不可回答的范围内起到表述和说明的作用，所以被称为不可回答。


Bhikkhave, arahato sammāsambuddhassa tathāgatassa loke uppādā uppādahetu tiṇṇaṃ ratanānaṃ uppādo sambhavati, āyatiṃ buddharatanassa uppādo sambhavati, ekassa buddharatanassa dharamānakkhaṇena hi aññassa buddharatanassa anuppajjanato āyatinti vuttaṃ, dhammaratanassa uppādo sambhavati, saṅgharatanassa uppādo sambhavatīti tīṇi ratanāni. ‘‘Tāni tīṇi ratanāni guṇato kiṃpamāṇānī’’ti pucchite sati tāni tīṇi ratanāni guṇato etaparimāṇānīti na vissajjitabbānīti yojanā. Idaṃ ‘‘tathāgatassā’’tiādikaṃ suttaṃ avissajjanīye visaye vācakañāpakabhāvena pavattanato avissajjanīyaṃ nāma.

Buddhavisayo puggalaparo puggalapadhāno pañho avissajjanīyo, buddhavisayāva puggalaparoparaññutā avissajjanīyā. Bhikkhave, avijjānīvaraṇānaṃ sattānaṃ pubbā koṭi na paññāyati taṇhāsaṃyojanānaṃ, sakiṃ nirayaṃ sandhāvataṃ saṃsarataṃ sattānaṃ, sakiṃ tiracchānayoniṃ sandhāvataṃ saṃsarataṃ sattānaṃ, sakiṃ pettivisayaṃ sandhāvataṃ saṃsarataṃ sattānaṃ, sakiṃ asurayoniṃ sandhāvataṃ saṃsarataṃ sattānaṃ, sakiṃ deve sandhāvataṃ saṃsarataṃ sattānaṃ, sakiṃ manusse sandhāvataṃ saṃsarataṃ sattānaṃ pubbā koṭi na paññāyati na dissati na upalabbhatīti. ‘‘Sā pubbā koṭi katamā’’ti kenaci kataṃ pucchanaṃ avissajjanīyaṃ saṃsārassa pubbakoṭiyā abhāvato avissajjanīyaṃ hoti. ‘‘Na paññāyatī’’ti desanā sāvakānaṃ ñāṇavekallena katā, na attano ñāṇavekallena. ‘‘Na paññāyatī’’ti desanā attano ceva sāvakānañca ñāṇavekallena kātabbā siyāti codanaṃ manasi katvā ‘‘duvidhā buddhānaṃ bhagavantānaṃ desanā’’tiādi vuttaṃ. Attā upanetabbo etissā desanāyāti attūpanāyikā. Paro upanetabbo etissā desanāyāti parūpanāyikā. ‘‘Katamā attūpanāyikā desanā, katamā parūpanāyikā desanā’’ti pucchitabbattā niyametvā dassetuṃ ‘‘na paññāyatī’’tiādi vuttaṃ. ‘‘Na paññāyatī’’ti desanā sāvakānaṃ netabbānaṃ vasena desitattā parūpanāyikā desanā nāma, ‘‘natthi buddhānaṃ bhagavantānaṃ avijānanā’’ti desanā attano netabbassa vasena desitattā attūpanāyikā desanā nāma. ‘‘Natthi buddhānaṃ bhagavantānaṃ avijānanā’’ti vuttattā pubbāya koṭiyā abhāvato eva na paññāyatīti viññāyati, bhagavato ñāṇassa paññāpanaṃ kātuṃ asamatthattā na paññāyatīti na viññāyati tena aṭṭhakathāyaṃ ‘‘natthi buddhānaṃ bhagavantānaṃ avijānanāti etena purimāya koṭiyā abhāvato eva na paññāyati, na tattha ñāṇassa paṭighātoti dassetī’’ti (netti. aṭṭha. 118) vuttaṃ.

‘‘Kathaṃ pana buddhānaṃ bhagavantānaṃ avijānanāya natthibhāvovijānitabbo’’ti vattabbattā avijānanāya natthibhāvaṃ jānāpetuṃ ‘‘yathā bhagavā kokālikaṃ bhikkhu’’ntiādi vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘yaṃ pana atthi, taṃ aññesaṃ appameyyampi bhagavato na appameyyanti bhagavato sabbattha appaṭihatañāṇataṃ dassetuṃ ‘yathā bhagavā kokālikaṃ bhikkhuṃ ārabbhā’tiādimāhā’’ti vuttaṃ. Bhagavā kokālikaṃ bhikkhuṃ ārabbha ‘‘kīva dīghaṃ nu kho, bhante, padume niraye āyuppamāṇa’’nti pañhaṃ pucchitvā nisinnaṃ aññataraṃ bhikkhuṃ yathā yena pakārena ‘‘seyyathāpi…pe… āghātetvā’’ti evamāha. Tato tena pakārena avijānanāya natthibhāvo vijānitabboti attho gahetabbo.


诸比丘，当阿罗汉、正等正觉、如来出现于世时,因出现之故,三种宝的出现产生:未来佛宝的出现产生,因为在一尊佛宝住世期间,另一尊佛宝不会出现,所以说"未来";法宝的出现产生;僧宝的出现产生,这就是三宝。如果被问到"这三宝在功德上有多大?"时,不应回答说这三宝在功德上有这么大。这段以"如来"等开头的**,因为在不可回答的范围内起到表述和说明的作用,所以被称为不可回答。
佛陀境界的人上人为主的问题是不可回答的,佛陀境界的人上人智也是不可回答的。诸比丘,被无明所障蔽的众生,被爱欲所束缚的众生,一次又一次轮回地狱的众生,一次又一次轮回畜生道的众生,一次又一次轮回饿鬼道的众生,一次又一次轮回阿修罗道的众生,一次又一次轮回天界的众生,一次又一次轮回人间的众生,其最初的起点是不可知的,不可见的,不可得的。如果有人问"那最初的起点是什么?",这是不可回答的,因为轮回没有最初的起点,所以是不可回答的。"不可知"这种说法是因为声闻弟子们智慧的不足而作的,不是因为自己智慧的不足。"不可知"这种说法如果是因为自己和声闻弟子们智慧的不足而应该作的,那么就会有这样的指责,考虑到这一点,所以说"诸佛世尊有两种说法"等。应当以此说法来引导自己的叫做自引导说法。应当以此说法来引导他人的叫做他引导说法。因为可以问"什么是自引导说法,什么是他引导说法?",为了明确地指出,所以说"不可知"等。"不可知"这种说法是因为是为了引导声闻弟子们而说的,所以叫做他引导说法;"诸佛世尊没有不知道的"这种说法是因为是为了引导自己而说的,所以叫做自引导说法。因为说"诸佛世尊没有不知道的",所以可以理解为正是因为没有最初的起点才"不可知",而不能理解为是因为无法向世尊的智慧表明才"不可知",因此在注释书中说:"通过'诸佛世尊没有不知道的'这句话表明正是因为没有最初的起点才不可知,而不是因为智慧在那里受阻。"
因为应该说"那么,诸佛世尊没有不知道的这件事应该如何理解呢?",为了让人知道没有不知道的情况,所以说"就像世尊关于迦迦利迦比丘"等。而在注释书中说:"为了表明世尊的智慧在一切处都无碍,所以说'就像世尊关于迦迦利迦比丘'等,意思是:对于其他人来说即使是不可测量的事物,对于世尊来说也不是不可测量的。"世尊就像


Bhikkhu, tvaṃ sallakkhehi, kokāliko vīsatikhāriko kosalako tilavāho rāsiṃ katvā ṭhapito, tato tilato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya, so vīsatikhāriko kosalako tilavāho iminā uddharānupakkamena khippataraṃ parikkhayaṃ pariyādānaṃ seyyathāpi gaccheyya, eko abbudo nirayo parikkhayaṃ pariyādānaṃ na tveva gaccheyya. Vīsati abbudā nirayā tattake kāle parikkhayaṃ pariyādānaṃ seyyathāpi gaccheyyuṃ, evameva eko nirabbudo nirayo tattake kāle parikkhayaṃ pariyādānaṃ na tveva gaccheyya. Esa nayo sesesupi. Sāriputtamoggallānesu cittaṃ āghātetvā padumaṃ nirayaṃ kokāliko bhikkhu upapanno kho, bhikkhu, tvaṃ evaṃ sallakkhehīti bhagavā āhāti yojanā. Bhagavā ‘‘ayaṃ appameyyo ayaṃ asaṅkhyeyyo’’ti vā na kiñci āha. ‘‘Tasmiṃ appameyye katamo appameyyo, tasmiṃ asaṅkhyeyye katamo asaṅkhyeyyo’’ti kenaci kataṃ pucchanaṃ buddhavisayattā avissajjanīyaṃ. Idaṃ appameyyaasaṅkhyeyyasuttaṃ vuttanayena avissajjanīyaṃ. (11)



比丘,你要注意,迦迦利迦比丘好比二十佉梨迦(一种容量单位)的憍萨罗芝麻车,堆积成一堆放在那里,然后有一个人每一百年取走一粒芝麻,这二十佉梨迦的憍萨罗芝麻车以这种取走的方式会更快地耗尽、用完,而一个阿浮陀地狱却不会耗尽、用完。二十个阿浮陀地狱在同样的时间内会耗尽、用完,而一个尼罗浮陀地狱在同样的时间内却不会耗尽、用完。其他的也是这个道理。迦迦利迦比丘因对舍利弗和目犍连心怀恨意而投生到莲华地狱,比丘,你要这样注意。世尊这样说。世尊没有说"这是无量的"或"这是无数的"。如果有人问"在那无量中哪个是无量的,在那无数中哪个是无数的",这是佛陀境界,所以是不可回答的。这个无量无数经按照所说的方式是不可回答的。(11)

119.‘‘Yadā so upako’’tiādīsu yojanā pākaṭā.

‘‘Kathaṃ kena pakārena jino’’ti upakena kataṃ pucchanaṃ ‘‘kilesappahānapakārena jino’’ti vissajjanīyattā vissajjanīyaṃ. ‘‘Kena pakārena jino’’ti upakena kataṃ pucchanaṃ ‘‘pāpakānaṃ dhammānaṃ jitattā jino’’ti vissajjanīyattā vissajjanīyaṃ. ‘‘Katamo jino’’ti kataṃ pucchanaṃ ‘‘rūpādiko jino’’ti vā ‘‘rūpādikaṃ muñcitvā añño jino’’ti vā vissajjetuṃ asakkuṇeyyattā avissajjanīyaṃ. ‘‘Katamo āsavakkhayo, katamo rāgakkhayo, katamo dosakkhayo, katamo mohakkhayo’’ti kataṃ pucchanaṃ ‘‘nibbānaṃ āsavakkhayo’’ti vā ‘‘arahattamaggo āsavakkhayo’’ti vā ‘‘arahattaphalaṃ rāgakkhayo’’ti vā iti evamādinā vissajjanīyattā vissajjanīyaṃ. ‘‘Kittako āsavakkhayo, kittako rāgakkhayo, kittako dosakkhayo, kittako mohakkhayo’’ti kataṃ pucchanaṃ ‘‘ettako etaparimāṇo āsavakkhayo’’ti evamādinā avissajjanīyattā avissajjanīyaṃ. Idaṃ vuttappakāraṃ suttaṃ vuttanayena vissajjanīyañca avissajjanīyañca hoti. (12)

‘‘Tathāgato satto atthī’’ti pucchanaṃ ‘‘pañcakkhandhe upādāya paññāpetabbo sattabhūto atthī’’ti vissajjanīyattā vissajjanīyaṃ. ‘‘Atthi rūpa’’nti kataṃ pucchanaṃ rūpassa vissajjamānattā ‘‘āmantā’’ti vissajjanīyattā vissajjanīyaṃ, ‘‘rūpaṃ tathāgato’’ti kataṃ pucchanaṃ tathābhāvato alabbhanato avissajjanīyattā avissajjanīyaṃ. ‘‘Rūpavā tathāgato’’tiādīsupi esa nayo yathāsambhavaṃ yojetabbo. Idaṃ vuttappakāraṃ suttaṃ vuttanayena vissajjanīyañca avissajjanīyañca hoti.

‘‘Passati bhagavā dibbena cakkhunā…pe… yathākammūpage satte pajānātī’’ti kataṃ pucchanaṃ ‘‘passati bhagavā’’ti vā…pe… ‘‘pajānāti bhagavā’’ti vā vissajjanīyattā vissajjanīyaṃ. ‘‘Katame sattā, katamo tathāgato’’ti kataṃ pucchanaṃ paramatthato alabbhanato avissajjanīyattā avissajjanīyaṃ.

‘‘Atthitathāgato’’ti kataṃ pucchanaṃ heṭṭhā vuttanayena vissajjanīyaṃ. ‘‘Atthi tathāgato paraṃ maraṇā’’ti kataṃ pucchanaṃ ‘‘atthi tathāgato paraṃ maraṇā’’ti vissajjamāne sati ca idhaloko eva paralokoti āpajjati, ‘‘natthi tathāgato paraṃ maraṇā’’ti vissajjamāne sati ca idhalokato añño paralokoti āpajjati, tasmā avissajjanīyattā avissajjanīyaṃ. Idaṃ vuttappakāraṃ suttaṃ vissajjanīye visaye ca avissajjanīye visaye ca vācakañāpakabhāvena pavattanato vissajjanīyañca avissajjanīyañca hoti.



119. 在"当那优波迦"等句中的组合是明显的。
当优波迦问"如何、以何种方式是胜者"时，因为可以回答"以断除烦恼的方式是胜者"，所以是可回答的。当优波迦问"以何种方式是胜者"时，因为可以回答"因为战胜了恶法而是胜者"，所以是可回答的。当问到"什么是胜者"时，因为无法回答"色等是胜者"或"除了色等之外的其他是胜者"，所以是不可回答的。当问到"什么是漏尽、什么是贪尽、什么是嗔尽、什么是痴尽"时，因为可以回答"涅槃是漏尽"或"阿罗汉道是漏尽"或"阿罗汉果是贪尽"等等，所以是可回答的。当问到"漏尽有多少、贪尽有多少、嗔尽有多少、痴尽有多少"时，因为无法回答"漏尽有这么多、这个程度"等等，所以是不可回答的。这段所说的经文按照所说的方式既是可回答的也是不可回答的。(12)
当问"如来、众生存在吗"时，因为可以回答"依五蕴而施设的众生存在"，所以是可回答的。当问"色存在吗"时，因为色是可以回答的，所以可以回答"是的"，是可回答的；当问"色是如来吗"时，因为从真实性来说是不可得的，所以是不可回答的。在"如来有色"等问题中也应该按照这个道理根据适合的情况来理解。这段所说的经文按照所说的方式既是可回答的也是不可回答的。
当问"世尊以天眼见……了知众生随业流转"时，因为可以回答"世尊见"或……"世尊了知"，所以是可回答的。当问"什么是众生，什么是如来"时，因为从胜义谛来说是不可得的，所以是不可回答的。
当问"如来存在吗"时，按照前面所说的方式是可回答的。当问"如来死后存在吗"时，如果回答"如来死后存在"，就会导致此世即是他世的结论；如果回答"如来死后不存在"，就会导致他世与此世不同的结论，因此是不可回答的。这段所说的经文，因为在可回答的范围和不可回答的范围内都起到表述和说明的作用，所以既是可回答的也是不可回答的。

120. Nānāvidhaṃ vissajjanīyāvissajjanīyasuttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ suttaṃ kamma’’nti pucchitabbattā ‘‘tattha katamaṃ kamma’’ntiādi vuttaṃ.

‘‘Antakenādhipannassā’’tiādīsu attho heṭṭhā vuttanayattā pākaṭo ‘‘maraṇenābhibhūtassa…pe… chāyāva anapāyinī’’ti idaṃ suttaṃ puññakammapāpakammadvaye vācakañāpakabhāvena pavattanato kammaṃ nāma.

Bhikkhave, tumhe puna caparaṃ kammaṃ sallakkhetha. (Anuṭṭhānagilānaṃ) anuṭṭhānagilānassa pīṭhasamāruḷhaṃ pīṭhasamāruḷhassa bālaṃ bālassa vā mañcasamāruḷhaṃ mañcasamāruḷhassa bālaṃ bālassa vā chamāyaṃ bhūmiyaṃ semānaṃ semānassa sayantassa bālaṃ bālassa vā kāyena duccaritāni vācāya duccaritāni manasā duccaritāni pāpakāni yāni kammāni pubbe pubbakāle vā atīte anekakappakoṭisatasahasse vā assa bālena katāni, tāni pāpakāni kammāni tamhi pīṭhasamāruḷhādisamaye olambanti viya upaṭṭhahanti ajjholambanti viya upaṭṭhahanti abhippalambanti viya upaṭṭhahanti. Bhikkhave , mahataṃ mahantānaṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyaṃ seyyathāpi olambanti ajjholambanti abhippalambanti yathā, bhikkhave, evameva bālaṃ…pe… abhippalambanti. Bhikkhave, tatra tasmiṃ upaṭṭhānākāre upaṭṭhānākārahetu bālassa katapāpassa evaṃ parivitakko hoti ‘‘me mayā kalyāṇaṃ akataṃ vata, me mayā kusalaṃ akataṃ vata, bhīruttāṇaṃ kataṃ vata, me mayā pāpaṃ kataṃ vata, me mayā luddaṃ kataṃ vata, me mayā kibbisaṃ kataṃ vata, bho agilāna sappurisa akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ yāvatā gati duggati atthi, taṃ gatiṃ ahaṃ pecca gacchāmī’’ti evaṃ parivitakko hoti. Evaṃ vitakkento so bālo socati kilamati paridevati, urattāḷiṃ kandati sammohaṃ āpajjatīti yojanā.

Pabbatakūṭānaṃ chāyā nāma sūriyuggamanakālepi pathaviyā olambantīpi chāyā hāyanavasena olambanti. Sāyanhasamayaṃ pana chāyā vaḍḍhanavasena olambanti, tatheva kammānipi tasmiṃ kāle vaḍḍhanavasena upaṭṭhahanti, tasmā tameva vaḍḍhanupaṭṭhānaṃ sandhāya ‘‘sāyanhasamaya’’nti vuttaṃ. Sukkapakkhepi yojanā kaṇhapakkhe yojanānusārena kātabbā. Idaṃ ‘‘puna capara’’ntiādikaṃ suttadvayaṃ kusalakammaakusalakammesu vācakañāpakabhāvena pavattanato kammaṃ nāma.

Nānāvidhaṃ kammaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamo vipāko’’ti pucchitabbattā tattha katamo vipāko’’tiādi vuttaṃ. Tattha tesu aṭṭhavīsatividhesu lokiyādīsu sāsanapaṭṭhānesu katamo vipākoti pucchati. Bhikkhave, vo tumhehi ye manussattasaddhāpaṭilābhādayo paṭiladdhā, te manussattasaddhāpaṭilābhādayo vo tumhākaṃ lābhā bhavanti. Tumhehi pabbajitvā yaṃ catupārisuddhisīlādisampādanaṃ laddhaṃ, taṃ catupārisuddhisīlādisampādanaṃ vo tumhākaṃ suladdhaṃ bhavati. Bhikkhave, yo buddhuppādo navamo khaṇo tumhehi laddho, so buddhuppādo navamo khaṇo vo tumhākaṃ brahmacariyavāsāya paṭiladdho bhavati.

Bhikkhave, mayā chaphassāyatanikā nāma nirayā diṭṭhā, tattha tesu diṭṭhesu chaphassāyatanikesu nāma nirayesu yaṃ kiñci rūpaṃ cakkhunā passati, taṃ aniṭṭharūpaṃyeva passati, no iṭṭharūpaṃ. Akantarūpaṃyeva passati, no kantarūpaṃ. Amanāparūpaṃyeva passati, no manāparūpaṃ.


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120. 老师已经确定了各种应答和不应答的经文，我们也已了知。由于需要询问"什么是业"，所以说了"其中什么是业"等等。
在"为死神所制"等句中的含义，依照前述方式很明显。"被死亡所压制...如影不离形"这段经文，因为通过表达和说明福业与罪业两种而运作，所以称为业。
比丘们，你们还要进一步思考业。（对于懒惰病人）对于懒惰病人，无论是坐在椅子上的愚人，还是躺在床上的愚人，或是躺在地上的愚人，他们过去或在前世，或在无数亿劫之前所造作的身恶行、语恶行、意恶行等罪业，这些罪业在他坐椅卧床等时刻，好像垂悬而现，好像下垂而现，好像悬挂而现。比丘们，就像傍晚时分巨大山峰的影子向地面垂落、下垂、悬挂一样，比丘们，愚人也是如此...乃至...悬挂。比丘们，在那种显现的情形中，因为业的显现，造作恶业的愚人会这样思维："唉，我没有行善，唉，我没有修福，唉，我没有建立庇护，唉，我作了恶，唉，我作了残暴之事，唉，我作了罪过。喂，无病的善人啊，对于没有行善、没有修福、没有建立庇护、作了恶、作了残暴之事、作了罪过的人来说，所有恶趣存在之处，我死后将去往那个去处。"他如此思维。如此思维时，那愚人忧愁、疲惫、悲叹、捶胸而泣、陷入迷乱。
山峰的影子即使在日出时也会投射阴影，影子会因减少而垂落。但在傍晚时分，影子会因增长而垂落，同样地，诸业在那时也会因增长而显现，所以针对那种增长显现而说"傍晚时分"。在白分（善业）中的解释也应当依照黑分（恶业）的解释方式来理解。这个始于"还有进一步"的两段经文，因为通过表达和说明善业与不善业而运作，所以称为业。
老师已经确定了各种业，我们也已了知。由于需要询问"什么是果报"，所以说了"其中什么是果报"等等。其中，在这二十八种世间等教法建立中问"什么是果报"。比丘们，你们所获得的人身、信仰等，这些人身、信仰等获得成为你们的利得。你们出家后所获得的四清净戒等成就，那四清净戒等成就成为你们的善得。比丘们，你们所获得的佛陀出世这第九时机，那佛陀出世这第九时机成为你们修梵行生活所获得的。
比丘们，我看见了名为六触处的地狱，在那些所见的名为六触处的地狱中，凡是眼睛所见的任何色，都只见到不悦意的色，不见悦意的色。只见到不可爱的色，不见可爱的色。只见到不适意的色，不见适意的色。


Yaṃ kiñci saddaṃ sotena…pe… ghānena…pe… jivhāya…pe… kāyena…pe… yaṃ kiñci dhammaṃ manasā vijānāti, taṃ aniṭṭhadhammaṃyeva vijānāti, no iṭṭhadhammaṃ. Akantadhammaṃyeva vijānāti, no kantadhammaṃ. Amanāpadhammaṃyeva vijānāti, no manāpadhammanti pāṭho yutto. ‘‘Aniṭṭharūpaṃyeva vijānāti, no iṭṭharūpa’’ntiādipāṭho ayutto, katthaci pāḷiyaṃ ayuttapāṭho diṭṭho. Sukkapakkhe vuttanayavipariyāyena yojanā kātabbā. Ayaṃ vuttappakārā ‘‘lābhā vo, bhikkhave’’tiādiko pāṭho vipāke vācakañāpakabhāveneva pavattanato vipāko nāma.

Mārisā niraye paccamānānaṃ amhākaṃ sabbaso nimujjanaummujjanavasena saṭṭhivassasahassāni paripuṇṇāni, nirayassa anto pariyosānaṃ kadā kasmiṃ kāle bhavissati.

Nirayassa anto pariyosānaṃ natthi. Nirayassa anto pariyosānaṃ kuto atthi? Nirayassa anto pariyosānaṃ amhākaṃ na paṭidissati. Mārisā, yadā tumhe ca ahañca seṭṭhiputtā jātā, tadā tuyhaṃ tumhākañca mayhaṃ mama ca pāpaṃ hi yasmā pakataṃ pakārehi kataṃ, tasmā nirayassa anto pariyosānaṃ amhākaṃ na dissatīti ayaṃ pāṭho vipāke vācakañāpakabhāvena pavattanato vipāko nāma. (13)



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凡是耳朵所闻的任何声音...乃至...鼻子...乃至...舌头...乃至...身体...乃至...凡是意识所知的任何法，都只知道不悦意的法，不知悦意的法。只知道不可爱的法，不知可爱的法。只知道不适意的法，不知适意的法，这样的行文是恰当的。"只知道不悦意的色，不知悦意的色"等行文是不恰当的，在某些圣典中可见到不恰当的行文。在白分（善业）中的解释应当依照所说方式的相反方式来理解。这种所说类型的始于"比丘们，你们的利得"等行文，因为通过表达和说明果报而运作，所以称为果报。
贤友们，我们在地狱受苦，以完全沉浮的方式已经圆满了六万年，地狱的终点何时才会到来？
地狱是没有终点的。地狱怎么会有终点呢？我们看不到地狱的终点。贤友们，当你们和我都投生为长者之子时，因为你们和我都造作了恶业，所以我们看不到地狱的终点。这段行文因为通过表达和说明果报而运作，所以称为果报。（13）

121. Adhammacārī naro kusaladhammesu pamatto hi yasmā hoti, tasmā so adhammacārī pamatto naro yahiṃ yahiṃ yaṃ yaṃ duggatiṃ gacchati, taṃ taṃ gacchantaṃ adhammacāriṃ naṃ naraṃ attanā carito so dhammova hanati. Kimiva hanati? Sayaṃ attanā gahito kaṇhasappo gaṇhantaṃ janaṃ hanati yathā, evaṃ attanā carito adhammo adhammacāriṃ naṃ hanati. ‘‘Na hi dhammo adhammo cā’’tiādigāthāya attho pākaṭo. Idaṃ suttadvayaṃ kamme ca vipāke ca vācakañāpakabhāvena pavattanato kammañca vipāko ca hoti.

Bhikkhave, tumhe puññānaṃ mā bhāyittha; bhikkhave, yadidaṃ yaṃ idaṃ ‘‘puññānī’’ti adhivacanaṃ pavattaṃ; etaṃ ‘‘puññānī’’ti adhivacanaṃ iṭṭhassa kantassa piyassa manāpassa sukhassa sukhavipākajanakassa kammassa adhivacanaṃ hoti. Bhikkhave, ahaṃ dīgharattaṃ katānaṃ puññānaṃ dīgharattaṃ paccanubhūtaṃ iṭṭhaṃ kantaṃ piyaṃ manāpaṃ abhijānāmi kho. ‘‘Kathaṃ abhijānāmī’’ti ce puccheyya , pubbe satta vassāni mettacittaṃ mettāya sahitaṃ dutiyajjhānacittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe imaṃ lokaṃ manussalokaṃ puna na āgamāsiṃ. Satta saṃvaṭṭavivaṭṭakappeti cettha saṃvaṭṭaggahaṇena saṃvaṭṭaṭṭhāyī, vivaṭṭaggahaṇena vivaṭṭaṭṭhāyīpi gahitāti veditabbā. Sesesupi evameva gahetabbo. Bhikkhave, saṃvaṭṭamāne kappe ahaṃ ābhassarūpago homi, vivaṭṭakappe suññaṃ brahmavimānaṃ upapajjāmi. Bhikkhave, tatra brahmavimāne tatra upapajjamāne upapajjamānahetu ahaṃ brahmā homi, aññe mahānubhāvena abhibhavanato abhibhū, aññehi anabhibhavanato anabhibhūto mahābrahmā homi, aññadatthu ekaṃsena daso ahaṃ vasavattī homi.

Bhikkhave, ahaṃ devānamindo sakko chattiṃsakkhattuṃ ahosiṃ kho, dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto cakkaratanādisattaratanasamannāgato cakkavattirājā anekasatakkhattuṃ ahosiṃ, padesarajjassa rājabhāve ko pana vādo.

Bhikkhave, tassa cakkavattirājabhūtassa mayhaṃ etaṃ parivitakkanaṃ ahosi ‘‘yena phalena yena vipākena ahaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo amhi, taṃ idaṃ phalaṃ kissa kammassa phalaṃ nu kho, so ayaṃ vipāko kissa kammassa vipāko nu kho’’ti etaṃ parivitakkanaṃ ahosi. Bhikkhave, tassa vitakkentassa mayhaṃ etaṃ parivitakkanaṃ ahosi ‘‘yena phalena yena vipākena ahaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo amhi, me pavattaṃ taṃ idaṃ phalaṃ tiṇṇaṃ kammānaṃ phalaṃ kho, so ayaṃ vipāko tiṇṇaṃ kammānaṃ vipāko kho, seyyathidaṃ katamesaṃ tiṇṇaṃ kammānaṃ phalaṃ vipāko? Dānassa damassa saṃyamassāti tiṇṇaṃ kammānaṃ phalaṃ vipāko’’ti etaṃ parivitakkanaṃ ahosīti avocāti yojanā.

Tattha tasmiṃ ‘‘mā, bhikkhave, puññānaṃ bhāyitthā’’tiādike sutte yañca dānaṃ, yo ca damo, yo ca saṃyamo atthi, idaṃ dānādittayaṃ kammaṃ, taṃvācakañāpakaṃ suttampi kammaṃ nāma. Tappaccayo taṃkammapaccayo paccayuppannabhūto paccanubhūto yo vipāko atthi, etaṃ vipāke phalampi pakkhipitabbaṃ, ayaṃ vipāko taṃvācakañāpako pāṭhopi vipāko nāma. Cūḷakammavibhaṅgo cūḷakammavipākaputhuttavibhāgo tathā vattabbo.


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121. 非法行为的人由于在善法上放逸，所以那放逸的非法行者无论去往何种恶趣，他所行的非法就会伤害那去往恶趣的非法行者。如何伤害呢？就像自己抓住的黑蛇会伤害抓蛇的人一样，如此自己所行的非法会伤害那非法行者。"非法与正法"等偈颂的含义是明显的。这两段经文因为通过表达和说明业和果报而运作，所以既是业也是果报。
比丘们，你们不要害怕功德；比丘们，这个"功德"的称谓是什么呢；这个"功德"的称谓是悦意的、可爱的、喜爱的、适意的、快乐的、能产生快乐果报的业的称谓。比丘们，我确实知道长久以来所作的功德长期感受到悦意、可爱、喜爱、适意的果报。如果问"如何知道"，我过去修习慈心，与第二禅俱行的慈心修习了七年，七个成坏劫中没有再回到这个人世间。这里说"七个成坏劫"，应当理解成坏劫包含了住劫，坏劫包含了成劫。其余的也应当如此理解。比丘们，在劫坏时我生到光音天，在劫成时我投生到空梵宫。比丘们，在那梵宫，因为投生在那里，我成为梵天，以大威力胜过其他众生而成为自在者，不被他人所胜而成为不被征服者，成为大梵天，必定成为完全自在的统治者。
比丘们，我确实三十六次成为天帝释，作为如法的法王，统治四方，获得国土的稳固，具足轮宝等七宝的转轮王，我已经数百次成为，更不用说地方王的王位了。
比丘们，当我作为转轮王时，有这样的思维："以什么果报，以什么异熟，我现在有如此大神通力，如此大威力，这果报究竟是什么业的果报呢，这异熟究竟是什么业的异熟呢？"我有这样的思维。比丘们，当我思维时有这样的思维："以什么果报，以什么异熟，我现在有如此大神通力，如此大威力，这生起的果报确实是三种业的果报，这异熟确实是三种业的异熟，是哪三种业的果报和异熟呢？是布施、调御、自制这三种业的果报和异熟。"我有这样的思维，如是说。
其中在这"比丘们，不要害怕功德"等经中，凡是布施、调御、自制，这布施等三种是业，表达和说明它的经文也称为业。由它为缘，由那业为缘而生起的，作为所感受的异熟，这果报也应当包括在内，这异熟以及表达和说明它的文句也称为异熟。小业分别和小业果报差别也应当如此说。


Todeyyaputtassa subhassa māṇavassa yaṃ suttaṃ bhagavatā desitaṃ, tattha sutte vuttā ye pāṇātipātādayo dhammā appāyukadīghāyukatāya saṃvattanti, ye hiṃsanādayo dhammā bahvābādhaappābādhatāya saṃvattanti, ye usūyanādayo dhammā appesakkhamahesakkhatāya saṃvattanti, ye kodhādayo dhammā dubbaṇṇasuvaṇṇatāya saṃvattanti, ye agāravādayo dhammā nīcakulikauccakulikatāya saṃvattanti, ye maccherādayo dhammā appabhogamahābhogatāya saṃvattanti, ye asallakkhaṇādayo dhammā duppaññapaññavantatāya saṃvattanti. Idaṃ pāṇātipātasattayugaṃ kammaṃ, taṃvācakañāpakaṃ suttampi kammaṃ nāma. Tattha subhasutte yā appāyukadīghāyukatā vuttā…pe… yā duppaññapaññavantatā vuttā, so ayaṃ appāyukadīghāyukatādiko vipāko, taṃvācakañāpakapāṭhopi vipāko. Idaṃ subhasuttaṃ kusalākusalakamme ceva vipāke ca vācakañāpakabhāvena pavattanato kammañca vipāko ca hoti. (14)



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在世尊对托提亚之子善生青年所开示的经中，其中所说的杀生等法导致短寿长寿，伤害等法导致多病少病，嫉妒等法导致小势力大势力，忿怒等法导致丑陋美丽，不恭敬等法导致低贱种姓高贵种姓，悭吝等法导致贫乏富裕，不观察等法导致愚钝有慧。这七对杀生等是业，表达和说明它的经文也称为业。其中在善生经中所说的短寿长寿...乃至...所说的愚钝有慧，这短寿长寿等是果报，表达和说明它的文句也称为果报。这善生经因为通过表达和说明善不善业以及果报而运作，所以既是业也是果报。（14）

122. Yo puggalo vacīduccaritaparivajjanena vācānurakkhī bhaveyya, abhijjhādianuppādanena manasā saṃvuto bhaveyya, pāṇātipātādipajahanena kāyena akusalaṃ na kayirā, iti tayo ete kammapathe visodhaye, so puggalo isippaveditaṃ maggaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ ārādhaye ārādhayeyyāti yojanā. Idaṃ ‘‘vācānurakkhī’’tiādikaṃ suttaṃ kusale vācakañāpakabhāvena pavattanato kusalaṃ nāma.

Yassa puggalassa kāyena dukkaṭaṃ duggatisaṃvattaniyakammaṃ natthi, vācāya dukkaṭakammaṃ natthi, manasā dukkaṭakammaṃ natthi, tīhi ṭhānehi uppajjanaṭṭhānehi saṃvutaṃ taṃ puggalaṃ ‘‘brāhmaṇa’’nti ahaṃ vadāmīti yojanā. Idaṃ gāthāvacanaṃ vuttanayena kusalaṃ nāma.

‘‘Tīṇimāni, bhikkhave…pe… kusalamūlānī’’ti idaṃ vacanaṃ vuttanayena kusalaṃ. Bhikkhave, kusalānaṃ dhammānaṃ samāpattiyā vijjā pubbaṅgamā hoti, hirī ca ottappañca anudevāti yojanā. Idaṃ vacanaṃ vuttanayena kusalaṃ nāma.

Māluvā sālaṃ rukkhaṃ onataṃ bhūmiyaṃ patanaṃ karoti iva, tathā yassa janassa accantaṃ dvīsu tīsu bhavesu dussīlyaṃ atthi, so jano attānaṃ onataṃ apāyesu pākaṭaṃ karoti. Anatthakāmo jano yathā anatthaṃ icchati, tathā anatthaṃ karoti yathā, tathā īdiso dussīlo naṃ attānaṃ anatthaṃ karotīti yojanā. Idaṃ ‘‘yassā’’tiādikaṃ vacanaṃ vuttanayena akusalaṃ.

Asmamayaṃ asmasaṅkhātaṃ pāsāṇamaṇimayaṃ vajiraṃ vajirassa uṭṭhānasaṅkhātaṃ pāsāṇamaṇiṃ abhimatthati vidhaṃseti iva, tathā attanā hi sayameva kataṃ attajaṃ attasambhavaṃ pāpaṃ dummedhaṃ pāpaṃ karontaṃ janaṃ abhimatthatīti yojanā. Idaṃ ‘‘attanā hī’’tiādikaṃ vacanaṃ vuttanayena akusalaṃ.

Devate kusalehi vivajjitā akusalā dasa kammapathe niseviya katvā garahā gārayhā bhavanti, bālamatī mandabuddhino nirayesu paccareti yojanā. Idaṃ ‘‘dasa kammapathe’’tiādikaṃ suttaṃ vuttanayena akusalaṃ.

‘‘Tīṇimāni, bhikkhave…pe… akusalamūlānī’’ti idaṃ vacanaṃ vuttanayena akusalaṃ. (15)

Yādisaṃ yaṃ bījaṃ vapate, taṃ bījaṃ tādisaṃ phalaṃ harate iva, tathā kalyāṇakārī paṇḍito kalyāṇaṃ phalaṃ harate, pāpakārī bālo ca pāpakaṃ phalaṃ harateti yojanā. Tattha ‘‘yādisa’’ntiādike sutte ‘‘kalyāṇakārī kalyāṇa’’nti yaṃ vacanaṃ āha, idaṃ vacanaṃ kusalaṃ. ‘‘Pāpakārī ca pāpaka’’nti yaṃ vacanaṃ āha, idaṃ vacanaṃ akusalaṃ. Idaṃ dvivacanaṃ vuttanayena kusalañca akusalañca hoti.

Kalyāṇakārī sappurisā subhena kammena suggatiṃ vajanti gacchanti, pāpakārī kāpurisā asubhena kammunā apāyabhūmiṃ vajanti gacchanti, kammassa abhisaṅkhāraviññāṇasahagatakammassa khayā khayanato vimuttacetasā samucchedavimuttipaṭippassaddhivimutticittā te sappurisā asubhe nibbanti. Kimiva nibbanti? Indhanakkhayā joti nibbāti iva, tathā te sappurisā kammassa khayā anavasesakhayanato nibbantīti yojanā. Tattha tasmiṃ ‘‘subhenā’’tiādigāthāvacane ‘‘subhena…pe… suggati’’nti yaṃ vacanaṃ āha, idaṃ ‘‘subhena…pe…suggati’’nti vacanaṃ kusale vācakañāpakabhāvena pavattanato kusalaṃ nāma. ‘‘Apāyabhūmiṃ asubhena kammunā’’ti yaṃ vacanaṃ āha , idaṃ ‘‘apāya…pe… kammunā’’ti vacanaṃ akusale vācakañāpakabhāvena pavattanato akusalaṃ nāma. Idaṃ ‘‘subhenā’’tiādikaṃ gāthāvacanaṃ vuttanayena kusalañca akusalañca hoti. (16)


 以下是对第122段的汉语翻译：

122. 那个人通过避免恶口，成为语言的守护者；通过不生起贪嗔痴等，使心得到约束；通过断除杀生等而不造作不善业，如此净化这三种业道，他将成就仙人所宣说的圣八正道。这段经文因为在善法中作为语言的说明者而运作，所以称为善。

对于那个身、语、意中没有恶行，在三种生起处得到约束的人，我说他是"婆罗门"。这首偈颂按照先前的方式称为善。

"诸比丘，这三种是善根"等语句，按照先前的方式称为善。比丘们，对于善法的成就，明了是先导，惭与愧随之而来。这句话按照先前的方式称为善。

如同蔓藤使树木倾斜落地，同样地，对于那些在两三世中极度缺乏德行的人，他们使自己向下落入恶趣。如同不善意图的人追求不幸，同样地，这样的恶人使自己遭受不幸。这段语句按照先前的方式称为不善。

如同用金刚石击碎金刚石矿石一般，同样地，人们用自己所作的恶业击碎作恶的人。这段语句按照先前的方式称为不善。

诸天远离善法，实践十种不善业道，因此受到谴责，愚昧、智慧低下的人堕入地狱。这段经文按照先前的方式称为不善。

"诸比丘，这三种是不善根"等语句，按照先前的方式称为不善。

如同播种什么样的种子就收获什么样的果实，善行者收获善果，作恶者收获恶果。在此，"善行者善"的语句称为善，"作恶者恶"的语句称为不善。这两句话按照先前的方式称为善与不善。

善行者善人通过善业进入善趣，恶行者劣人通过恶业进入恶趣。由于业的穷尽，这些善人心解脱，如同火因燃料耗尽而熄灭。在此，"善业善趣"的语句因为在善法中作为语言的说明者而称为善，"恶业恶趣"的语句因为在不善法中作为语言的说明者而称为不善。这段偈颂语句按照先前的方式称为善与不善。


123.‘‘Yathāpi bhamaro pupphaṃ…pe… munī care’’ti idaṃ gāthāvacanaṃ anuññāte caraṇe vācakañāpakabhāvena pavattanato anuññātaṃ nāma.

Bhamaro nāma puppharasapivanagahaṇavasena caraṇako madhukarādiko bhamaro. So puppharasaṃ gaṇhanto mandavego hutvā pupphañca vaṇṇañca gandhañca avināsetvā yāvadatthaṃ puppharasaṃ pivitvā madhukaraṇatthāya ca puppharasaṃ gahetvā madhukaraṇaṭṭhānaṃ vanasaṇḍaṃ paleti. Pupphavaṇṇagandhā pākatikāva honti. Evameva piṇḍāya gāmaṃ pavisanto muni pasādajanakaṃ ālokanavilokanagamanatiṭṭhanādikaṃ janetvā pītisomanassasahitaṃ pasādaṃ janetvā saddhādeyyaṃ piṇḍapātaṃ yāpanamattaṃ paṭiggahetvā gāmato nikkhamitvā udakaphāsukaṭṭhāne vane bhesajjaṃ limpanto viya, kantāre puttamaṃsaṃ khādanto viya, piṇḍapātaṃ paccavekkhitvā paribhuñjitvā bhamaro vane madhuṃ karoti viya, kammaṭṭhānānurūpaṃ vanasaṇḍaṃ pavisitvā jhānamaggaphalanibbattanatthāya samaṇadhammakaraṇatthāya gāme care careyyāti adhippāyo veditabbo.

‘‘Tīṇimāni, bhikkhave, bhikkhūnaṃ karaṇīyāni…pe… imāni kho, bhikkhave, bhikkhūnaṃ tīṇi karaṇīyānī’’ti idaṃ suttaṃ bhagavatā anuññāte ācāre atthe vācakañāpakabhāvena pavattanato anuññātaṃ nāma. Tasmiṃ sutte yo bhikkhu sīlaṃ pāti rakkhati, iti rakkhaṇato so bhikkhu pāti nāma. Yaṃ sīlaṃ taṃ pātiṃ bhikkhuṃ apāyādidukkhato moceti, iti mocanato taṃ sīlaṃ pātimokkhaṃ nāma. Yena sīlena bhikkhu saṃvaritabbacakkhundriyādikaṃ saṃvarati, iti saṃvaraṇakaraṇato taṃ sīlaṃ saṃvaraṃ nāma, pātimokkhaṃ eva saṃvaraṃ pātimokkhasaṃvaraṃ, pātimokkhasaṃvarena saṃvuto samannāgato hutvā saṃvuṇanato catuiriyāpathesu cārako hoti, iti saṃvuṇanato bhikkhu pātimokkhasaṃvarasaṃvuto nāma. Viharati catuiriyāpathe pavatteti. Vārittacāraṃ vajjetvā cārittasīlaṃ ādāya caraṇaṃ ācāro, agocare vajjetvā gocare caraṇaṃ gocaroti. Attho vuccamāno ativitthāro bhavissati, tasmā kiñcimattaṃ kathetvā sāsanapaṭṭhānasuttabhāvaṃ kathessāma.

‘‘Ettakameva suttaṃ ‘anuññāta’nti niddhāritabba’’nti vattabbattā ‘‘dasayime, bhikkhave, dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā’’tiādi vuttaṃ. Idaṃ ‘‘dasā’’tiādikaṃ suttampi anuññāte dasavidhe paccavekkhitabbe dhamme vācakañāpakabhāvena pavattanato anuññātaṃ nāma. ‘‘Tīṇimāni…pe… karaṇīyānī’’ti idaṃ suttampi anuññāte tividhe sucarite vācakañāpakabhāvena pavattanato anuññātaṃ nāma.

Nānāvidhaṃ anuññātaṃ suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ suttaṃ paṭikkhitta’’nti pucchitabbattā ‘‘tattha katamaṃ paṭikkhitta’’ntiādi vuttaṃ.

‘‘Natthi puttasamaṃ pemaṃ, natthi gosamitaṃ dhanaṃ;

Natthi sūriyasamā ābhā, samuddaparamā sarā’’ti. –

Idaṃ devaputtavacanaṃ paṭikkhipanto bhagavā –

‘‘Natthi attasamaṃ pemaṃ, natthi dhaññasamaṃ dhanaṃ;

Natthi paññāsamā ābhā, vuṭṭhi ve paramā sarā’’ti. –

Gāthaṃ āha. Ettha etasmiṃ gāthādvaye yaṃ ‘‘natthi puttasamaṃ pema’’ntiādikaṃ purimakaṃ hoti. Idaṃ ‘‘natthi puttasamaṃ pema’’ntiādikaṃ devaputtavacanaṃ bhagavatā paṭikkhittattā, paṭikkhitte atthe pavattanato ca paṭikkhittaṃ nāma.


 我来 译这段巴利语复注：

123. "如蜜蜂采花...乃至...牟尼应行"这首偈颂，因为在许可的行为中作为语言的说明而运作，所以称为"许可"。

"蜜蜂"指为了吸取花蜜而行动的蜜蜂等。它采集花蜜时动作轻柔，不损坏花的颜色和香气，适量地吸取花蜜，为了制蜜而取蜜后飞向森林中的蜂巢。花的颜色和香气保持原样。同样地，牟尼进入村落托钵时，以能生起信心的观望、行走、停立等举止，引生信心和欢喜，接受适量的信施食物，离开村落后，在水边适宜的林中，如同涂抹药物，如同在荒野中吃自己儿子的肉一样，省察后受用托钵食，如同蜜蜂在林中造蜜一样，进入适合禅修的林中，为了生起禅定、道果和涅槃，为了修习沙门法而在村中行走。这是应当理解的意思。

"诸比丘，比丘有三件应做之事...乃至...诸比丘，这是比丘的三件应做之事"，这段经文因为在世尊许可的行为义中作为语言的说明而运作，所以称为"许可"。在那经中，比丘守护戒律，因为守护所以称为"护持者"。戒律能使护持的比丘从恶趣等苦中解脱，因为解脱所以称为"别解脱"。比丘以此戒律约束应当约束的眼根等，因为有约束作用所以称为"律仪"，别解脱即是律仪，称为别解脱律仪。具足别解脱律仪而约束，在四威仪中行走，因为约束所以称为持守别解脱律仪的比丘。住于四威仪中。避免禁止的行为，受持应行的戒行称为"行为"，避免不行处而行于行处称为"行处"。如果详述其义将过于冗长，所以我们只说一些，并将说明这是建立教法的经文。

因为需要说明"仅此经文应确定为'许可'"，所以说"诸比丘，这十法是出家人应当经常省察的"等。这个"十法"等经文，因为在许可的十种应省察法中作为语言的说明而运作，所以称为"许可"。"三种...应做之事"等经文，因为在许可的三种善行中作为语言的说明而运作，所以称为"许可"。

论师已确定了各种许可的经文，我们也已了解，因为需要问"什么是禁止的经文"，所以说"其中什么是禁止"等。

"无爱胜于子，无财等于牛，
无光同于日，诸水海为最。"

世尊否定这个天子的话，说道：

"无爱胜于己，无财等于谷，
无光同于慧，诸水雨为最。"

在这两首偈颂中，"无爱胜于子"等前偈，因为是被世尊否定的天子之言，且运作于被否定的义理中，所以称为"禁止"。


Dubbhikkhakāle vā kantāre vā mātāpitaro puttadhītaro ghātetvāpi attānameva posenti, tasmā ‘‘natthi attasamaṃ pema’’nti vuttaṃ. Dubbhikkhakālādīsu hiraññasuvaṇṇasārādīni, gomahiṃsādīnipi dhaññagahaṇatthāya dhaññassāmikānaṃ datvā dhaññameva gaṇhanti, tasmā ‘‘natthi dhaññasamaṃdhana’’nti vuttaṃ. Sūriyādīnaṃ ābhā paccuppannatamaṃ ekadesaṃva vinodeti, paññā pana dasasahassilokadhātumpi ekapajjotaṃ ekobhāsaṃ kātuṃ samatthā, atītānāgatapaccuppannadhammakoṭṭhāsesupi paṭicchādakaṃ kilesatamampi vidhamati, tasmā ‘‘natthi paññāsamā ābhā’’ti vuttaṃ. Samuddo bhūmiyā ca ekadeseyeva tiṭṭhati, so ca deve avuṭṭhe sati khayanasabhāvo bhaveyya, vuṭṭhi pana koṭisatasahassacakkavāḷesupi yāva ābhassarā brahmalokāpi pūrā bhavati, tasmā ‘‘vuṭṭhi ve paramāsarā’’ti vuttaṃ.

‘‘Idameva paṭikkhittaṃ niddhāritabba’’nti vattabbattā ‘‘tīṇimāni bhikkhave’’tiādi vuttaṃ. Idaṃ ‘‘tīṇimānī’’tiādikaṃ suttampi paṭikkhitte duccarite vācakañāpakabhāvena pavattanato paṭikkhittaṃ nāma. (17)



在艰难的时节或在丛林中，父母即使杀死儿女，也只养活自己，因此说“没有什么比自身的爱更重要”。在艰难的时节等情况下，黄金、金银等，甚至牛和羊等，为了获得粮食而给粮食的主人，最终只获得粮食，因此说“没有什么比粮食更珍贵”。太阳等的光辉虽然在某个地方显现，但智慧却能照亮十千个世界，能够消灭过去、未来和现在的烦恼，甚至能驱除最微小的烦恼，因此说“没有什么比智慧更光明”。大海在土地上只占据某个地方，若天神不降临则会有毁灭的性质，而雨水则能充满数以百万计的世界，甚至能充满阿弥陀天等天界，因此说“雨水确实是最珍贵的”。
“这正是被否定的，因此应当说明”所以说“有三件事，比丘们……”等。这个“有三件事”等的经文也因否定不善而被称为否定的。（17）

124. Nānāvidhaṃ paṭikkhittaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ anuññātañca paṭikkhittañcā’’ti pucchitabbattā ‘‘tattha katamaṃ anuññātañcā’’tiādi vuttaṃ.

Bhūripaññabhūripaññavanta gotama, taṃ bhūripaññaṃ gotamaṃ ahaṃ pucchāmi. Idha loke anekā yā janatā bhītā, sā janatā kiṃsu katamā bhave. Yo ca maggo anekāyatano iti pavutto, so ca maggo kiṃsu katamo bhave. Kismiṃ dhamme ṭhito jano paralokaṃ na bhāye na bhāyeyyāti pucchatīti yojanā.

Devaputta yo jano sammāvācañca paṇidhāya, sammāmanañca paṇidhāya, kāyena pāpāni akubbamāno ca bhave, ayaṃ eko. Bahvannapānaṃ gharaṃ āvasanto ca bhave, ayaṃ eko. Saddho saddhāsampanno cittamudubhāvena mudu ca bhave, ayaṃ eko. Vadaññū yācakānaṃ yācanavasena vuttavacanaññū hutvā saṃvibhāgī ca bhave, ayaṃ eko. Iti etesu catūsu dhammesu ṭhito jano dhammesu ṭhito hutvā paralokaṃ na bhāye na bhāyeyyāti yojanā.

‘‘Tasmiṃ sutte katamaṃ anuññātaṃ, katamaṃ paṭikkhittaṃ nāmā’’ti pucchitabbattā ‘‘tattha yaṃ āhā’’tiādi vuttaṃ. Tattha tasmiṃ ‘‘kiṃsūdhā’’tiādipañhāya vissajjane ‘‘vācaṃ manañcā’’tiādivacane ‘‘vācaṃ manañca paṇidhāya sammā’’ti yaṃ vacanaṃ bhagavā āha, idaṃ ‘‘vācaṃ…pe… sammā’’ti vacanaṃ anuññāte vacanīyādike atthe vācakañāpakabhāvena pavattanato anuññātaṃ nāma. ‘‘Kāyena pāpāni akubbamāno’’ti yaṃ vacanaṃ āha, idaṃ ‘‘kāyena …pe… māno’’ti vacanaṃ pāpakubbena paṭikkhitte vuttanayena pavattanato paṭikkhittaṃ nāma. ‘‘Bahvanna…pe… na bhāye’’ti yaṃ vacanaṃ āha, idaṃ ‘‘bahvanna…pe… na bhāye’’ti vacanaṃ vuttanayena anuññātaṃ nāma. Idaṃ ‘‘vāca’’ntiādikaṃ vacanaṃ vuttanayadvayena anuññātañca paṭikkhittañca hoti.

‘‘Sabbapāpassa akaraṇa’’ntiādiko vuttatthova. ‘‘Tasmiṃ sabbapāpassātiādike katamaṃ anuññātaṃ, katamaṃ paṭikkhitta’’nti vattabbabhāvato ‘‘tattha ya’’ntiādi vuttaṃ.

Devānaminda, ahaṃ kāyasamācārampi duvidhena vadāmi – sevitabbaṃ anavajjaṃ kāyasamācārampi vadāmi, asevitabbaṃ sāvajjaṃ kāyasamācārampi ahaṃ vadāmi. Vacīsamācārādīsupi vuttanayānusārena yojanā kātabbā.

‘‘Kiñca vaḍḍhanahāyanaṃ āgamma kāyasamācārādikaṃ sevitabbāsevitabbabhedena vutta’’nti vattabbabhāvato ‘‘kiñcetaṃ paṭiccā’’tiādi vuttaṃ. Akusaladhammavaḍḍhanaṃ, kusaladhammahāyanañca paṭicca kāyasamācārādayo na sevitabbā, kusaladhammavaḍḍhanaṃ, akusaladhammahāyanañca paṭicca kāyasamācārādayo sevitabbāti sallakkhetabbā. (18)



我来为您直译这段巴利文文本：
124. 导师已确定了各种被否定的，我们也已了知，因为应当询问"什么是许可的和被否定的"，所以说"其中什么是许可的"等。
具有广大智慧的乔达摩啊，我问你这位具有广大智慧的乔达摩。在此世间有许多恐惧的人们，那些人们是什么？所说的那许多道路是什么？安住于什么法的人不会害怕来世？
天子啊，若有人正确地安立语言，正确地安立意念，身体不造作恶业，这是一种。居住在有丰富饮食的家中，这是一种。具足信心，以心柔软而温和，这是一种。知恩，对乞求者知道说话的方式而乐于分享，这是一种。如是安住于这四法的人，安住于法而不会害怕来世。
因为应当询问"在那经中什么是许可的，什么是被否定的"，所以说"其中所说的"等。其中在"什么是"等问题的回答中"语言和意念"等话语中，世尊所说的"正确地安立语言和意念"这话，这"语言...乃至...正确"的话因为通过表达和说明应当说等义而运作，所以称为许可的。所说的"身体不造作恶业"这话，这"身体...乃至...不造作"的话因为依所说方式运作于否定造恶，所以称为被否定的。所说的"丰富...乃至...不怕"这话，这"丰富...乃至...不怕"的话依所说方式称为许可的。这"语言"等话依两种所说方式既是许可的也是被否定的。
"不造作一切恶"等的义已说。因为应当说"在那'一切恶'等中什么是许可的，什么是被否定的"，所以说"其中所"等。
天帝，我说身行也有两种：我说应当实行的无过失身行，我说不应实行的有过失身行。对语行等也应依所说方式类推。
因为应当说"依什么增长和减损而说身行等有应行不应行的区别"，所以说"依什么"等。应当了知：因为不善法增长，善法减损，所以不应实行身行等；因为善法增长，不善法减损，所以应当实行身行等。（18）

125. Nānāvidhaṃ anuññātañca paṭikkhittañca ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamo suttaviseso thavo’’ti pucchitabbattā tathā pucchitvā ayaṃ suttaviseso thavo nāmāti viññāpetuṃ ‘‘tattha katamo thavo’’tiādi vuttaṃ. Tattha tatthāti tesu aṭṭhavīsatividhesu lokiyādīsu sāsanapaṭṭhānasuttesu katamo suttaviseso thavo nāmāti pucchati.

Maggānaṃ jaṅghamaggadiṭṭhimaggādīnaṃ aṭṭhaṅgiko sammādiṭṭhimaggaṅgādiaṭṭhaṅgiko maggo seṭṭho uttamo. Saccānaṃ vacīsaccakhattiyādisammutisaccaparamatthasaccānaṃ caturo dukkhasamudayanirodhanirodhagāminipaṭipadāvasena caturo ariyasaccā padā seṭṭhā uttamā. Dhammānaṃ sabbasaṅkhatasappaccayadhammānaṃ virāgo asaṅkhatanibbānasaṅkhāto virāgo dhammo seṭṭho uttamo. Dvipadānaṃ sabbadevamanussādīnaṃ dvipadānaṃ cakkhumā pañcavidhacakkhumā bhagavā seṭṭho uttamoti yojanā. Ayaṃ ‘‘maggānaṭṭhaṅgiko’’tiādisuttaviseso thave atthe vācakañāpakabhāvena pavattanato thavo nāma.

‘‘Ayameva suttaviseso thavo’’ti vattabbattā ‘‘tīṇimāni bhikkhave’’tiādi vuttaṃ. Apadā ahimacchādayo vā, dvipadā manussasakuṇapakkhijātikādayo vā, catuppadā hatthiassagomahiṃsādayo vā, bahuppadā satapadiādayo vā, rūpino kāmarūpasattā vā, arūpino arūpasattā vā, saññino sattaviññāṇaṭṭhitisattā vā, asaññino asaññasattā vā, nevasaññīnāsaññino bhavagge nibbattasattā vā yāvatā yattakā sattā saṃvijjanti, tesaṃ tattakānaṃ apadādīnaṃ sattānaṃ yadidaṃ yo ayaṃ arahaṃ sammāsambuddho tathāgato uppanno, so ayaṃ arahaṃ sammāsambuddho tathāgato aggaṃ aggoti akkhāyati, seṭṭhaṃ seṭṭhoti akkhāyati, pavaraṃ pavaroti akkhāyati, ayaṃ paṭhamo aggo.

Saṅkhatānaṃ dhammānaṃ vā sappaccayasabhāvānaṃ vā, asaṅkhatānaṃ paccayehi asaṅkharitānaṃ paṇṇattimattabhūtānaṃ dhammānaṃ vā yāvatā yattakā paṇṇattī voharīyanti, tattakehi paṇṇattīhi paññapetabbānaṃ tesaṃ saṅkhatāsaṅkhatānaṃ dhammānaṃ yadidaṃ yo ayaṃ madanimmadano…pe… yo ayaṃ nirodho, yaṃ idaṃ nibbānamaggaphalānamālambaṇaṃ bhavati, so ayaṃ madanimmadanādiko dhammo aggaṃ aggoti akkhāyati…pe… akkhāyati, ayaṃ dutiyo aggo.

Saṅghānaṃ yāvatā paṇṇatti, gaṇānaṃ yāvatā paṇṇatti, mahājanasannipātānaṃ yāvatā paṇṇatti voharīyanti, tattakehi paṇṇattīhi paññapetabbānaṃ tesaṃ saṅghagaṇādīnaṃ yāni imāni cattāri puggalāni purisayugāni, ye ime aṭṭha purisapuggalā…pe… lokassa yaṃ idaṃ puññakkhettaṃ saṃvijjati, so ayaṃ catupurisayugādiko tathāgatasāvakasaṅgho aggaṃ aggoti akkhāyati…pe… akkhāyati, ayaṃ tatiyo aggo. Imāni tīṇi tathāgatanibbānaariyasaṅgharatanāni aggāni bhavanti.

Sabbalokuttaro apadādisabbasattalokato uttaro satthā ca, kusalapakkhato kusalaanavajjapakkhabhāvato uttaro dhammo ca, narasīhassa satthuno gaṇo ca iti tīṇi satthudhammagaṇaratanāni aggāni, tāni tīṇi satthudhammagaṇaratanāni visissare guṇavasena visissanti.

Samaṇapadumasañcayo sare ruhamānaṃ padumaṃ sobhanaṃ iva sāsane sobhanasamaṇapadumasamūho gaṇo ca, dhammavaro ca, vidūnaṃ sakkato naravaradamako naravarānaṃ brahmadevamanussarājarājamahāmaccādīnaṃ damako anudamako cakkhumā sambuddho ca iti tīṇi gaṇadhammabuddharatanāni lokassa uttari bhavanti.


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125. 导师已确定了各种许可的和被否定的，我们也已了知，因为应当询问"什么是赞叹的特殊经"，所以这样询问后为了使人了知这特殊经称为赞叹，所以说"其中什么是赞叹"等。其中"其中"是指在那二十八种世间等的立教经中，询问什么特殊经称为赞叹。
在诸道中，包括步行道、见道等，八支圣道，包括正见等八支是最殊胜最上。在诸谛中，包括语言真实、王族等世俗谛和胜义谛，四圣谛即苦、集、灭、道四谛是最殊胜最上。在诸法中，包括一切有为有缘之法，离贪即无为涅槃所称的离贪法是最殊胜最上。在二足众中，包括一切天人等二足众，具眼者即具五眼的世尊是最殊胜最上。这"八支道"等特殊经因为通过表达和说明赞叹义而运作，所以称为赞叹。
因为应当说"只有这特殊经是赞叹"，所以说"三种"等。无足的蛇鱼等，或二足的人类鸟类等，或四足的象马牛水牛等，或多足的蜈蚣等，或有色的欲界色界众生，或无色的无色界众生，或有想的七识住众生，或无想的无想众生，或非想非非想的生于有顶的众生，凡是存在的众生，在那些无足等众生中，这位阿罗汉、正等正觉、如来出现，这位阿罗汉、正等正觉、如来被称为最上中的最上，被称为最胜中的最胜，被称为最妙中的最妙，这是第一最上。
在有为法即有缘性的法中，或在无为即不被诸缘所造作的仅是概念的法中，凡是言说的概念，以那些概念所表示的那些有为无为法中，这位除慢...乃至...这灭，即是涅槃道果的所缘，这位除慢等法被称为最上中的最上...乃至...被称为，这是第二最上。
在僧众的概念中，在团体的概念中，在大众集会的概念中所言说的，以那些概念所表示的那些僧团等中，这四双八辈...乃至...是世间的福田，这四双等如来声闻僧被称为最上中的最上...乃至...被称为，这是第三最上。这三种如来、涅槃、圣僧宝是最上。
超越一切世间，超越无足等一切众生世间的导师，以及从善品方面即从善无过失品的方面超越的法，以及人中狮子导师的团体，如是三种导师法团宝是最上，那三种导师法团宝以功德而殊胜。
沙门莲花众如在池中生长的庄严莲花一般在教法中庄严的沙门莲花集团，以及殊胜法，以及受智者尊敬的调伏人中最胜者即调伏婆罗门、天人、人王、大臣等的调伏者、随调伏者、具眼的正觉者，如是三种团法佛宝是世间最上。


Appaṭisamo satthā ca, nirupadāho niggataupadāho, sabbo dhammo ca ariyo gaṇavaro ca iti yāni tīṇi buddhadhammagaṇaratanāni aggāni, tāni tīṇi…pe… nāni khalu ekaṃsena visissare visissanti.

Saccanāmo avitathasaccadesanato saccanāmo khemo sabbābhibhū sabbe manussadevādike anabhibhavamānopi guṇātirekavasena abhibhavamāno viya pavattanato sabbābhibhū jino ca, saccadhammo avitathasabhāvato saccadhammo ca, tassa saccadhammassa uttari uttamo añño dhammo natthi, viññūnaṃ niccaṃ pūjito pūjāraho ariyasaṅgho ca iti tīṇi lokassa uttari uttamāni bhavanti.

Ekāyanapadassa vacanattho aṭṭhakathāyaṃ (netti. aṭṭha. 170) bahudhā vutto. Jātikhayantadassī hitānukampī bhagavā ekāyanaṃ maggaṃ pajānāti. ‘‘Yaṃ ekāyanaṃ maggaṃ pajānāti, tena maggena kiṃ taratī’’ti vattabbabhāvato ‘‘etena maggenā’’tiādi vuttaṃ. Yaṃ maggaṃ bhagavā jānāti, etena maggena pubbe atītamaddhānaṃ buddhādayo ariyā oghaṃ saṃsāroghaṃ tariṃsu, anāgatamaddhānaṃ tarissanti, ye cāpi buddhādayo paccuppanne uppajjanti, te cāpi buddhādayo paccuppanne taranti, visuddhipekkhā visuddhiṃ apekkhamānā sattā devamanussaseṭṭhaṃ tādisaṃ yathāvuttaguṇaṃ taṃ sammāsambuddhaṃ namassanti, iti ayaṃ nānāvidhasuttavisesopi thave ratanattaye, ratanattayaguṇe ca vācakañāpakabhāvena pavattanato thavo nāma. Iccetaṃ sāsanapaṭṭhānasuttavisesadassako saṃvaṇṇanāvisesopi sāsanapaṭṭhānaṃ nāmāti veditabbo.

Amhākācariya tumhehi amhākācariyehi soḷasappabhedasaṃkilesabhāgiyādisāsanapaṭṭhānasuttañceva aṭṭhavīsatividhaṃ lokiyādisāsanapaṭṭhānasuttañca niddhāritaṃ, amhehi ca ñātaṃ, ‘‘tesu saṃkilesabhāgiyādīsu sāsanapaṭṭhānasuttavisesesu katamaṃ suttavisesaṃ katamena suttavisesena saṃsanditvā niddisitabba’’nti vattabbattā ‘‘tattha lokiyaṃsutta’’ntiādi āraddhaṃ. Aṭṭhakathāyaṃ pana – ‘‘evaṃ duvidhampi sāsanapaṭṭhānaṃ nānāsuttapadāni udāharantena vibhajitvā idāni saṃkilesabhāgiyādīhi saṃsanditvā dassetuṃ puna ‘lokiyaṃ sutta’ntiādi āraddha’’nti (netti. aṭṭha. 170) vuttaṃ.

Tattha tatthāti tesu soḷasavidhesu saṃkilesabhāgiyādīsu sāsanapaṭṭhānasuttavisesesu ceva aṭṭhavīsatividhesu lokiyādīsu sāsanapaṭṭhānasuttavisesesu ca akusalapakkhe pavattaṃ lokiyaṃ suttaṃ saṃkilesabhāgiyasuttena samānatthabhāvena saṃsandati, kusalapakkhe pavattaṃ lokiyaṃ suttaṃ vāsanābhāgiyasuttena samānatthabhāvena saṃsandati, tasmā lokiyaṃ suttaṃ ekavidhampi saṃkilesabhāgiyena ca vāsanābhāgiyena ca dvīhi suttehi niddisitabbaṃ. Dassanapakkhe pavattaṃ lokuttaraṃ suttaṃ dassanabhāgiyena samānatthabhāvena saṃsandati, bhāvanāpakkhe pavattaṃ lokuttaraṃ suttaṃ bhāvanābhāgiyena samānatthabhāvena saṃsandati, asekkhapakkhe pavattaṃ lokuttaraṃ suttaṃ asekkhabhāgiyena samānatthabhāvena saṃsandati, tasmā lokuttarampi suttaṃ dassanabhāgiyena ca bhāvanābhāgiyena ca asekkhabhāgiyena ca tīhi suttehi niddisitabbaṃ. Vuttanayānusārena sesesupi saṃsandanayojanā kātabbā.


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无与伦比的导师，无烦恼的、离烦恼的一切法，以及殊胜的圣众，如是三种佛法僧宝是最上，那三种...乃至...确实是殊胜的。
具有真实之名因为宣说不虚假真实而具有真实之名，安稳的、一切胜出者因为虽然不凌驾一切人天等但以功德超胜而似乎凌驾而运作所以是一切胜出者的胜者，以及真实法因为具有不虚假自性而成为真实法，那真实法之上没有其他更殊胜的法，以及常受智者尊敬值得供养的圣僧，如是三种是世间最上最胜。
一乘道的语义在注释书中有多种解释。见到生灭尽头、悲愍利益的世尊了知一乘道。因为应当说"他了知的一乘道，以那道度过什么"，所以说"以此道"等。世尊所知的道，以此道过去的佛等圣者度过了轮回暴流，未来的将度过，现在生起的佛等也以此度过，希求清净的众生礼敬如是具有所说功德的最胜天人即正等正觉者。如是这各种特殊经也因为通过表达和说明三宝及三宝功德中的赞叹而运作，所以称为赞叹。应当了知，这显示立教特殊经的特殊注释也称为立教。
我们的导师，你们我们的导师们已确定了十六种染污分等立教经以及二十八种世间等立教经，我们也已了知，因为应当说"在那些染污分等立教特殊经中，应当以哪种特殊经与哪种特殊经相对应地说明"，所以开始说"其中世间经"等。但在注释书中说："如是以引用各种经句分别说明两种立教后，现在为了与染污分等相对应地显示，再次开始说'世间经'等。"
其中"其中"是指在那十六种染污分等立教特殊经以及二十八种世间等立教特殊经中，运作于不善品的世间经与染污分经以相同义相对应，运作于善品的世间经与习气分经以相同义相对应，因此世间经虽然是一种也应当以染污分和习气分两种经来说明。运作于见道品的出世间经与见道分经以相同义相对应，运作于修道品的出世间经与修道分经以相同义相对应，运作于无学品的出世间经与无学分经以相同义相对应，因此出世间经也应当以见道分、修道分和无学分三种经来说明。对其余的也应依所说方式类推相对应。


Amhākācariya tumhehi amhākācariyehi nayadassanavasena suttavisesasaṃsandanaṃ dassitaṃ, amhehi ca ñātaṃ, ‘‘kimatthāya saṃkilesabhāgiyādibhedena vibhajitvā bhagavatā vutta’’nti vattabbattā ‘‘vāsanābhāgiyaṃ suttaṃ saṃkilesabhāgiyassa suttassa nigghātāyā’’tiādi vuttaṃ. Ettha ca suttavasena suttatthā gahitā.

‘‘Yaṃ sattādhiṭṭhānaṃ ācariyena niddhāritaṃ, taṃ sattādhiṭṭhānaṃ kittakehi suttehi vibhajitvā niddisitabba’’nti vattabbattā ‘‘lokuttaraṃ suttaṃ sattādhiṭṭhānaṃ chabbisatiyā puggalehi niddisitabba’’nti vuttaṃ. ‘‘Te chabbīsati puggalā katihi suttehi samanvesitabbā’’ti vattabbattā ‘‘te tīhī’’tiādi vuttaṃ. Dassanabhāgiyena sattādhiṭṭhānena, bhāvanābhāgiyena sattādhiṭṭhānena, asekkhabhāgiyena sattādhiṭṭhānena cāti tīhi suttehi te chabbīsati puggalā samanvesitabbā.

‘‘Katamehi katamehi katamaṃ katamaṃ suttaṃ niddisitabba’’nti vattabbattā ‘‘tattha dassanabhāgiya’’ntiādi vuttaṃ. Tattha tatthāti tesu tīsu dassanabhāgiyādīsu suttesu. Tatthāti vā tesu chabbīsatiyā puggalesu. Sattādhiṭṭhānekadesaṃ dassanabhāgiyaṃ suttaṃ ekabījinā puggalena ca niddisitabbaṃ…pe… dhammānusārinā puggalena ca niddisitabbaṃ, iti imehi pañcahi puggalehi sattādhiṭṭhānekadesaṃ dassanabhāgiyaṃ suttaṃ niddisitabbaṃ. Ettha ca dassanaggahaṇena sotāpattiphalaṭṭhāpi gahitā, tasmā ekabījikolaṃkolasattakkhattuparamā phalaṭṭhāpi gahitā.

Saddhānusārī pana yo vipassanākkhaṇe saddhaṃ dhuraṃ katvā sotāpattimaggaṃ nibbatteti, so puggalo nibbattetabbasotāpattimaggakkhaṇe saddhānusārī nāma, saddhāya samāpattiṃ anussarati, iti saddhāya samāpattiyā anussaraṇato sotāpattimaggaṭṭho puggalo saddhānusārī nāma. So puggalo sotāpattiphalakkhaṇe saddhāya vimuttattā saddhāvimutto hutvā ekabījikolaṃkolasattakkhattuparamo bhavati. Yo pana puggalo vipassanākkhaṇe paññaṃ dhuraṃ katvā sotāpattimaggaṃ nibbatteti, so puggalo nibbattetabbasotāpattimaggakkhaṇe dhammānusārī nāma, dhammena paññāya samāpattiṃ anussarati, iti dhammena paññāya samāpattiyā anussaraṇato dhammānusārī nāma. So puggalo phalakkhaṇe diṭṭhiyā paññāya nirodhaṃ pattattā diṭṭhipatto hutvā ekabīji…pe… paramo bhavati. Dhammoti cettha paññā gahitā. Iti pabhedato dve maggaṭṭhā, cha phalaṭṭhāti aṭṭhahi ariyapuggalehi, sampiṇḍite pana pañcahi ariyapuggalehi sattādhiṭṭhānekadesaṃ dassanabhāgiyaṃ suttaṃ niddisitabbaṃ.


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我们的导师，你们我们的导师们已经通过显示方法而示现了特殊经的相对应，我们也已了知，因为应当说"为何目的世尊以染污分等区别而分别说"，所以说"习气分经是为了灭除染污分经"等。这里依经而摄取经义。
因为应当说"导师所确定的补特伽罗立足点，应当以多少经分别说明那补特伽罗立足点"，所以说"出世间经的补特伽罗立足点应当以二十六种补特伽罗来说明"。因为应当说"那二十六种补特伽罗应当以几种经来寻求"，所以说"以三种"等。应当以见道分的补特伽罗立足点、修道分的补特伽罗立足点、无学分的补特伽罗立足点这三种经来寻求那二十六种补特伽罗。
因为应当说"以哪些经说明哪些经"，所以说"其中见道分"等。其中"其中"是指在那见道分等三种经中。或者"其中"是指在那二十六种补特伽罗中。补特伽罗立足点的一分见道分经，应当以一种子补特伽罗来说明...乃至...以法随行补特伽罗来说明，如是应当以这五种补特伽罗来说明补特伽罗立足点的一分见道分经。这里以"见"的摄取也摄取了预流果者，因此也摄取了一种子、家家、七次有补特伽罗果位者。
但是信随行者是在观禅时以信为首而生起预流道者，那补特伽罗在将生起的预流道刹那称为信随行者，以信随念三摩钵底，如是因为以信随念三摩钵底所以预流道位补特伽罗称为信随行者。那补特伽罗在预流果刹那因为以信解脱而成为信解脱，成为一种子、家家、七次有补特伽罗。但是那补特伽罗在观禅时以慧为首而生起预流道者，那补特伽罗在将生起的预流道刹那称为法随行者，以法即慧随念三摩钵底，如是因为以法即慧随念三摩钵底所以称为法随行者。那补特伽罗在果刹那因为以见慧证得灭而成为见至，成为一种子...乃至...有补特伽罗。这里"法"是指慧。如是分别有两种道位者，六种果位者，即八种圣者，但总括而言应当以五种圣者来说明补特伽罗立足点的一分见道分经。


Imesaṃ ekabījiādīnaṃ puggalānaṃ sattādhiṭṭhānekadesatthattā ceva dassanabhāgiyatthattā ca sattādhiṭṭhānekadesaṃ dassanabhāgiyaṃ suttaṃ ettakehi puggalehi niddisitabbanti niyametvā ācariyena vibhattaṃ, amhehi ca ñātaṃ, ‘‘sattādhiṭṭhānekadesaṃ dassanabhāgiyaṃ suttaṃ kittakehi puggalehi niddisitabba’’nti pucchitabbattā –

‘‘Bhāvanābhāgiyaṃ suttaṃ dvādasahi puggalehi niddisitabbaṃ sakadāgāmiphalasacchikiriyāya paṭipannena, sakadāgāminā, anāgāmiphalasacchikiriyāya paṭipannena, anāgāminā, antarāparinibbāyinā, upahaccaparinibbāyinā, asaṅkhāraparinibbāyinā, sasaṅkhāraparinibbāyinā , uddhaṃsotena akaniṭṭhagāminā, saddhāvimuttena, diṭṭhippattena, kāyasakkhinā cāti bhāvanābhāgiyaṃ suttaṃ imehi dvādasahi puggalehi niddisitabba’’nti –

Vuttaṃ. Tatthāpi sattādhiṭṭhānekadesaṃ bhāvanābhāgiyaṃ suttanti gahetabbaṃ. Sakadā…pe… pannena sakadāgāmimaggaṭṭhena puggalena, sakadāgāminā sakadāgāmiphalaṭṭhena, anāgāmi…pe… pannena anāgāmimaggaṭṭhena, anāgāminā anāgāmiphalaṭṭhena, avihādīsu pañcasu suddhāvāsesu āyuvemajjhaṃ anatikkamitvā arahattaṃ patvā parinibbāyanasabhāvena antarāparinibbāyīnāmakena anāgāminā, āyuvemajjhaṃ atikkamitvā arahattaṃ patvā parinibbāyanasabhāvena upahaccaparinibbāyīnāmakena anāgāminā, asaṅkhārena appayogena arahattaṃ patvā parinibbāyanasabhāvena asaṅkhāraparinibbāyīnāmakena anāgāminā, sasaṅkhārena sappayogena arahattaṃ patvā parinibbāyanasabhāvena sasaṅkhāraparinibbāyīnāmakena anāgāminā, avihādīhi uddhaṃ atappādīsu upapattisotena arahattaṃ patvā parinibbāyanasabhāvena uddhaṃsotanāmakena anāgāminā, akaniṭṭhaṃ gantvā arahattaṃ patvā parinibbāyanasabhāvena akaniṭṭhagāmīnāmakena anāgāminā, saddhāya vimuttattā saddhāvimuttanāmakena anāgāminā, diṭṭhiyā paññāya nirodhaṃ pattattā diṭṭhippattanāmakena anāgāminā cāti imehi ekādasahi ajhānalābhīpuggalehi ca, kāyena nāmakāye phuṭṭhānaṃ arūpajhānānaṃ anantaraṃ nibbānaṃ sacchikaroti, iti sacchikaraṇato kāyasakkhīnāmakena jhānalābhinā cāti dvādasahi puggalehi niddisitabbaṃ.


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因为这些一种子补特伽罗等具有补特伽罗立足点一分的意义以及见道分的意义，所以导师确定并分别了补特伽罗立足点一分见道分经应当以这些补特伽罗来说明，我们也已了知，因为应当询问"补特伽罗立足点一分见道分经应当以多少补特伽罗来说明"，所以说：
"修道分经应当以十二种补特伽罗来说明，即：
向一来果现证道者
一来者
向不还果现证道者
不还者
中般涅槃者
生般涅槃者
无行般涅槃者
有行般涅槃者
上流至色究竟者
信解脱者
见至者
身证者
修道分经应当以这十二种补特伽罗来说明。"
其中也应当理解为补特伽罗立足点一分修道分经。以一来道位补特伽罗即向一来果...乃至...道者，以一来果位者即一来者，以不还道位即向不还果...乃至...道者，以不还果位者即不还者，以在五净居天中的无烦等天中不超过寿命中间而证得阿罗汉后具有般涅槃性质的称为中般涅槃的不还者，以超过寿命中间而证得阿罗汉后具有般涅槃性质的称为生般涅槃的不还者，以无行即无加行而证得阿罗汉后具有般涅槃性质的称为无行般涅槃的不还者，以有行即有加行而证得阿罗汉后具有般涅槃性质的称为有行般涅槃的不还者，以从无烦等天往上在无热天等天中以生流而证得阿罗汉后具有般涅槃性质的称为上流的不还者，以去到色究竟天而证得阿罗汉后具有般涅槃性质的称为往色究竟的不还者，以因信解脱而称为信解脱的不还者，以因见慧证得灭而称为见至的不还者，这十一种非得禅定的补特伽罗，以及以名身触得无色定之后现证涅槃，如是因现证而称为身证的得禅定者，如是以十二种补特伽罗来说明。


Imesaṃ vuttappakārānaṃ puggalānaṃ sattādhiṭṭhānekadesatthattā ceva bhāvanābhāgiyatthattā ca sattādhiṭṭhānekadesaṃ bhāvanābhāgiyaṃ suttaṃ ettakehi puggalehi niddisitabbanti niyametvā ācariyena vibhattaṃ, amhehi ca ñātaṃ, ‘‘kittakehi puggalehi sattādhiṭṭhānekadesaṃ asekkhabhāgiyaṃ suttaṃ niddisitabba’’nti vattabbattā –

‘‘Asekkhabhāgiyaṃ suttaṃ navahi puggalehi niddisitabbaṃ saddhāvimuttena, paññāvimuttena, suññatavimuttena, animittavimuttena, appaṇihitavimuttena, ubhatobhāgavimuttena, samasīsinā, paccekabuddhehi, sammāsambuddhehi cāti asekkhabhāgiyaṃ suttaṃ imehi navahi puggalehi niddisitabba’’nti –

Vuttaṃ . Tattha sattādhiṭṭhānekadesaṃ asekkhabhāgiyaṃ suttaṃ niddisitabbanti yojetabbaṃ. Saddhāya kilesehi vimuttattā arahattaphalakkhaṇe saddhāvimutto arahā, tena saddhāvimuttena. Paññāya vimuttattā arahattaphalakkhaṇe paññāvimutto arahā, tena paññāvimuttena. Suññatavipassanāsaṅkhātena anattānupassanena vimuttattā suññatavimutto arahā, tena suññatavimuttena. Animittānupassanāsaṅkhātena aniccānupassanena vimuttattā animittavimutto arahā, tena animittavimuttena. Appaṇihitānupassanāsaṅkhātena dukkhānupassanena vimuttattā appaṇihitavimutto arahā, tena appaṇihitavimuttena. Ubhato rūpakāyanāmakāyato ubhatobhāgato vimuttattā ubhatobhāgavimutto arahā, tena ubhatobhāgavimuttena. Purimā pañca puggalā ajhānalābhino gahitā, ubhatobhāgavimutto pana jhānalābhīgahito.

Samasīsī nāma iriyāpathasamasīsī, rogasamasīsī, jīvitasamasīsīti tividhā honti. Imesu tīsu samasīsīsu yo arahā catūsu iriyāpathesu ekekasmiṃ iriyāpathe arahattaṃ patvā aññaṃ iriyāpathaṃ asaṅkamitvā tasmiṃ tasmiṃ iriyāpatheyeva parinibbāyati, ayaṃ arahā iriyāpathasamasīsī nāma. Yo arahā yasmiṃ roge uppanne arahattaṃ patvā tato rogato anuṭṭhahitvā tasmiṃ rogeyeva parinibbāyati, ayaṃ arahā rogasamasīsī nāma. Yo arahā paccavekkhaṇavīthiyānantaraṃ bhavaṅgaṃ otaritvā tato maraṇāsannajavanavīthiyānantarameva parinibbāyati, ayaṃ arahā vārasamatāya jīvitasamasīsī nāma. Vārasamatāti ca paccavekkhaṇavīthi maggavithyānuvattakattā paccavekkhaṇavīthianantaraṃ pavattamānāyapi maraṇāsannavīthi maggavīthianantaraṃ pavattāti vattabbārahā, tasmā vīthianantaratā vārasamatā nāma. Tāya vārasamatāya ca jīvitasamasīsī vutto.

Saha paṭisambhidāhi arahattaṃ pāpuṇīti etthapi paccavekkhaṇavīthiyānantaraṃ bhavaṅgaṃ otaritvā bhavaṅgato vuṭṭhāya pavattavīthiyā paṭisambhidāñāṇāni pavattanti. Vuttanayena vīthianantaratāya vārasamatāya ‘‘saha paṭisambhidāhī’’ti vuttaṃ. Bhagavato sabbaññutaññāṇampi paccavekkhaṇavīthiyānantaraṃ bhavaṅgaṃ otaritvā bhavaṅgato vuṭṭhāya pavattavīthiyā paṭhamaṃ pavattatīti veditabbaṃ. Iminā jīvitasamasīsinā, sabbehi paccekabuddhehi, sabbehi sammāsambuddhehi cāti imehi navahi puggalehi sattādhiṭṭhānekadesaṃ asekkhabhāgiyaṃ suttaṃ niddisitabbaṃ.


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因为这些所说类型的补特伽罗具有补特伽罗立足点一分的意义以及修道分的意义，所以导师确定并分别了补特伽罗立足点一分修道分经应当以这些补特伽罗来说明，我们也已了知，因为应当说"补特伽罗立足点一分无学分经应当以多少补特伽罗来说明"，所以说：
"无学分经应当以九种补特伽罗来说明，即：
信解脱者
慧解脱者
空解脱者
无相解脱者
无愿解脱者
俱分解脱者
等至者
辟支佛
正等正觉者
无学分经应当以这九种补特伽罗来说明。"
其中应当理解为应当说明补特伽罗立足点一分无学分经。因为以信从烦恼解脱故在阿罗汉果刹那称为信解脱阿罗汉，即以那信解脱者。因为以慧解脱故在阿罗汉果刹那称为慧解脱阿罗汉，即以那慧解脱者。因为以称为空观察的无我观察而解脱故称为空解脱阿罗汉，即以那空解脱者。因为以称为无相观察的无常观察而解脱故称为无相解脱阿罗汉，即以那无相解脱者。因为以称为无愿观察的苦观察而解脱故称为无愿解脱阿罗汉，即以那无愿解脱者。因为从色身和名身两方面解脱故称为俱分解脱阿罗汉，即以那俱分解脱者。前五种补特伽罗是指未得禅定者，但俱分解脱是指已得禅定者。
等至者有三种，即威仪等至者、病等至者、命等至者。在这三种等至者中，若阿罗汉在四威仪中的任一威仪中证得阿罗汉果后不转换到其他威仪而在那威仪中般涅槃，这阿罗汉称为威仪等至者。若阿罗汉在某病生起时证得阿罗汉果后不从那病中起来而在那病中般涅槃，这阿罗汉称为病等至者。若阿罗汉在省察路之后进入有分，从有分之后紧接着临终速行路而般涅槃，这阿罗汉因路的平等而称为命等至者。路的平等是指省察路随顺道路，所以在省察路之后生起的临终路也应当说是在道路之后生起，因此路的相继性称为路的平等。以这路的平等而说命等至者。
"与诸无碍解一起证得阿罗汉果"在这里也是在省察路之后进入有分，从有分出起后在生起的路中无碍解智生起。依所说方式以路的相继性的平等而说"与诸无碍解一起"。应当了知世尊的一切智也是在省察路之后进入有分，从有分出起后在生起的路中首先生起。以这命等至者、一切辟支佛、一切正等正觉者，如是以这九种补特伽罗应当说明补特伽罗立足点一分无学分经。


Imesaṃ puggalānaṃ sattādhiṭṭhānekadesatthattā ceva asekkhabhāgiyatthattā ca evaṃ iminā ‘‘lokuttaraṃ suttaṃ sattādhiṭṭhāna’’ntiādinā pakārena vuttehi imehi chabbīsatiyā puggalehi ariyehi dassanabhāgiyavāsanābhāgiyaasekkhabhāgiyasuttānaṃ vasena lokuttaraṃ suttaṃ sattādhiṭṭhānekadesaṃ suttaṃ niddisitabbaṃ.

Imesaṃ chabbīsatiyā puggalānaṃ sakalalokuttarasuttatthattā ceva sattādhiṭṭhānekadesasuttatthattā ca lokuttaraṃ sattādhiṭṭhānekadesaṃ suttaṃ. Ettakehi puggalehi niddisitabbanti ācariyena niyametvā vibhattaṃ, amhehi ca ñātaṃ, ‘‘lokiyaṃ sattādhiṭṭhānekadesaṃ suttaṃ kittakehi puggalehi niddisitabba’’nti vattabbattā ‘‘lokiyaṃ suttaṃ sattādhiṭṭhānaṃ ekūnavīsatiyā puggalehi niddisitabba’’ntiādi vuttaṃ. ‘‘Te ekūnavīsati lokiyā puggalā katamehi dhammehi niddiṭṭhā samanvesitabbā’’ti vattabbattā ‘‘te caritehī’’tiādi vuttaṃ. Te ekūnavīsati lokiyā puggalā caritehi caritavisesehi niddiṭṭhā samanvesitabbāti. ‘‘Kathaṃ caritehi niddiṭṭhā’’ti vattabbattā ‘‘keci rāgacaritā’’tiādi vuttaṃ. Rāgacaritadosacaritādīhi caritehi ekūnavīsati lokiyapuggalā rāgacaritā, keci dosacaritā…pe… mohacarito cāti niddiṭṭhā. Iti niddiṭṭhehi imehi ekūnavīsatiyā puggalehi lokiyasattādhiṭṭhānekadesaṃ suttaṃ niddisitabbaṃ. ‘‘Lokiya’’nti sāmaññavasena vuttampi ‘‘saṃkilesabhāgiyaṃ lokiya’’nti visesato viññātabbaṃ.

Lokiyaṃ sattādhiṭṭhānekadesaṃ suttaṃ ettakehi puggalehi niddisitabbanti ācariyena niyametvā vibhattaṃ, amhehi ca ñātaṃ, ‘‘vāsanābhāgiyaṃ sattādhiṭṭhānekadesaṃ suttaṃ katamehi puggalehi niddisitabba’’nti vattabbattā ‘‘vāsanābhāgiya’’ntiādi vuttaṃ. Vāsanābhāgiyaṃ sattādhiṭṭhānekadesaṃ suttaṃ sīlavantehi puggalehi, dhammehi ca niddisitabbanti yojetabbaṃ. ‘‘Kittakā sīlavantapuggalā’’ti vattabbattā ‘‘te sīlavanto pañca puggalā’’ti vuttaṃ. ‘‘Kittakā dhammā’’ti vattabbattā ‘‘pakatisīla’’ntiādi vuttaṃ. Idaṃ vuttaṃ hoti – pakatisīlavanto ca samādānasīlavanto ca cittappasādavanto ca samathavanto ca vipassanāvanto cāti pañca puggalā, pakatisīladhammo ca samādānasīladhammo ca cittappasādadhammo ca samathadhammo ca vipassanādhammo cāti pañca dhammāti imehi pañcahi puggalehi, imehi pañcahi dhammehi vāsanābhāgiyaṃ sattādhiṭṭhānekadesadhammādhiṭṭhānekadesaṃ suttaṃ yathākkamaṃ niddisitabbanti.

Lokuttaraṃ sattādhiṭṭhānaṃ suttaṃ dassanabhāgiyavāsanābhāgiyaasekkhabhāgiyasuttehi niddisitabbanti ācariyena niyametvā vibhattaṃ, amhehi ca ñātaṃ, ‘‘lokuttaraṃ dhammādhiṭṭhānaṃ suttaṃ kittakehi suttehi niddisitabba’’nti vattabbattā ‘‘lokuttaraṃ suttaṃ dhammādhiṭṭhānaṃ…pe… asekkhabhāgiyenā’’ti vuttaṃ.

‘‘Lokiyañca lokuttarañca sattādhiṭṭhānañca dhammādhiṭṭhānañca kittakehi niddisitabba’’nti vattabbattā ‘‘lokiyañca…pe… ubhayena niddisitabba’’nti vuttaṃ. Ubhayenāti lokiyalokuttarena, sattādhiṭṭhānadhammādhiṭṭhānena samānatthabhāvena niddisitabbanti.

‘‘Ñāṇaṃ kittakehi niddisitabba’’nti vattabbattā ‘‘ñāṇaṃ paññāyā’’tiādi vuttaṃ. Yasmiṃ yasmiṃ sutte ñāṇaṃ āgataṃ, tasmiṃ tasmiṃ sutte ñāṇaṃ ñāṇapariyāyena paññādinā niddisitabbanti.


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因为这些补特伽罗具有补特伽罗立足点一分的意义以及无学分的意义，所以如是以"出世间经是补特伽罗立足点"等方式所说的这二十六种圣补特伽罗，依见道分、习气分、无学分经，应当说明出世间经即补特伽罗立足点一分经。
因为这二十六种补特伽罗具有完整出世间经义以及补特伽罗立足点一分经义，所以出世间补特伽罗立足点一分经应当以这些补特伽罗来说明，这是导师所确定并分别的，我们也已了知。因为应当说"世间补特伽罗立足点一分经应当以多少补特伽罗来说明"，所以说"世间经补特伽罗立足点应当以十九种补特伽罗来说明"等。因为应当说"那十九种世间补特伽罗应当以哪些法来说明寻求"，所以说"以诸行"等。那十九种世间补特伽罗应当以诸行即行的差别来说明寻求。因为应当说"如何以诸行说明"，所以说"某些是贪行者"等。以贪行、瞋行等诸行说明十九种世间补特伽罗为贪行者，某些是瞋行者...乃至...痴行者。如是应当以这样说明的十九种补特伽罗来说明世间补特伽罗立足点一分经。虽然总说"世间"，但应当特别理解为"染污分世间"。
导师已确定并分别了世间补特伽罗立足点一分经应当以这些补特伽罗来说明，我们也已了知。因为应当说"习气分补特伽罗立足点一分经应当以哪些补特伽罗来说明"，所以说"习气分"等。应当理解为习气分补特伽罗立足点一分经应当以具戒者补特伽罗和诸法来说明。因为应当说"有多少具戒补特伽罗"，所以说"那具戒者有五种补特伽罗"。因为应当说"有多少法"，所以说"本性戒"等。这是说：本性具戒者、受持具戒者、心净信者、具止者、具观者这五种补特伽罗，以及本性戒法、受持戒法、心净信法、止法、观法这五法，应当以这五种补特伽罗和这五法依次来说明习气分补特伽罗立足点一分和法立足点一分经。
导师已确定并分别了出世间补特伽罗立足点经应当以见道分、习气分、无学分经来说明，我们也已了知。因为应当说"出世间法立足点经应当以多少经来说明"，所以说"出世间经法立足点...乃至...以无学分"。
因为应当说"世间与出世间、补特伽罗立足点与法立足点应当以多少来说明"，所以说"世间...乃至...应当以二者来说明"。"以二者"即应当以世间出世间、补特伽罗立足点法立足点的相同义来说明。
因为应当说"智应当以多少来说明"，所以说"智以慧"等。在任何经中智出现，在那经中智应当以智的同义词如慧等来说明。


‘‘Ñeyyaṃ kittakena niddisitabba’’nti vattabbattā ‘‘ñeyyaṃ atītānāgatapaccuppannehī’’tiādi vuttaṃ. Yasmiṃ yasmiṃ sutte ñeyyaṃ āgataṃ, tasmiṃ tasmiṃ sutte ñeyyaṃ ñeyyapariyāyena niddisitabbanti.

‘‘Ñāṇañca ñeyyañca kittakena niddisitabba’’nti vattabbattā ‘‘ñāṇañca ñeyyañca tadubhayenā’’tiādi vuttaṃ. Yasmiṃ yasmiṃ sutte ñāṇañeyyā āgatā, tasmiṃ tasmiṃ sutte ñāṇañeyyā ñāṇañeyyapariyāyena niddisitabbanti.

Dassanasutte yathā niddiṭṭhaṃ, tathā upadhārayitvā labbhamānato niddisitabbaṃ. Bhāvanāsutte yathā niddiṭṭhaṃ, tathā upadhārayitvā labbhamānato niddisitabbaṃ. Tadubhayaṃ dassanañca bhāvanā ca sutte yathā niddiṭṭhaṃ, tathā upadhārayitvā labbhamānato niddisitabbaṃ.

‘‘Sakavacanaṃparavacana’’ntiādīsupi evameva visuṃ visuṃ ca ekato ca sutte yathā niddiṭṭhaṃ, tathā upadhārayitvā labbhamānato niddisitabbanti yojanā kātabbā. ‘‘Ettakameva niddisitabba’’nti vattabbattā ‘‘yaṃ vā panā’’tiādi vuttaṃ.

‘‘Vipākassa hetu kammamevā’’ti vattabbattā ‘‘duvidho hetū’’tiādi vuttaṃ. Kilesā saṃkilesabhāgiyasuttena samānatthabhāvena niddisitabbā. Taṇhāsaṅkhāto samudayo vā kilesasaṅkhāto samudayo vā akusalasaṅkhāto samudayo vā saṃkilesabhāgiyena suttena samānatthabhāvena niddisitabbo. Lokiyakusalahetusaṅkhāto samudayo vā lokiyakusalasaṅkhāto samudayo vā vāsanābhāgiyena suttena samānatthabhāvena niddisitabbo.

Kammañca vipāko ca yathārahaṃ labbhamānasuttena niddisitabboti sāmaññavasena vibhatto, ‘‘kusalaṃ katamena niddisitabba’’nti vattabbattā ‘‘tattha kusala’’ntiādi vuttaṃ. Tatthāti tesu aṭṭhavīsatiyā sāsanapaṭṭhānasuttesu kusalaṃ catūhi suttehi samānatthabhāvena niddisitabbaṃ. ‘‘Katamehi catūhī’’ti vattabbattā ‘‘vāsanābhāgiyenā’’tiādi vuttaṃ. Lokiyakusalaṃ vāsanābhāgiyena niddisitabbaṃ samānatthattā, lokuttarakusalaṃ dassanabhāgiyena, vāsanābhāgiyena, asekkhabhāgiyena ca yathārahaṃ samānatthabhāvena niddisitabbaṃ. Kusalaṃ ettakehi niddisitabbanti niyametvā vibhattaṃ, ‘‘akusalaṃ katamena niddisitabba’’nti vattabbattā ‘‘akusala’’ntiādi vuttaṃ. ‘‘Kusalañca akusalañca katamena niddisitabba’’nti vattabbattā ‘‘kusalañca akusalañca tadubhayena niddisitabba’’nti vuttaṃ. Yasmiṃ yasmiṃ sutte tadubhayaṃ āgataṃ, tasmiṃ tasmiṃ sutte āgatena tadubhayena niddisitabbaṃ.

‘‘Anuññātaṃ katamena niddisitabba’’nti vattabbattā ‘‘anuññāta’’ntiādi vuttaṃ. Anuññātaṃ bhagavato anuññātāya samānatāya niddisitabbaṃ. ‘‘Katividhaṃ anuññāta’’nti vattabbattā ‘‘taṃ pañcavidha’’ntiādi vuttaṃ. Yaṃ anuññātaṃ yāsu yāsu bhūmīsu dissati, taṃ anuññātaṃ tāsu tāsu bhūmīsu āgatena samānena kappiyānulomena niddisitabbaṃ.

Anuññātaṃ iminā niddisitabbanti ācariyena niyametvā vibhattaṃ, ‘‘paṭikkhittaṃ katamena niddisitabba’’nti vattabbattā ‘‘paṭikkhittaṃ bhagavatā’’tiādi vuttaṃ. Bhagavatā paṭikkhittaṃ bhagavatā paṭikkhittakāraṇena sutte āgatena vatthunā kāraṇaphalabhāvena niddisitabbaṃ. Yaṃ paṭikkhittaṃ yāsu yāsu bhūmīsu dissati, taṃ pana paṭikkhittaṃ tāsu tāsu bhūmīsu āgatena pākaṭena akappiyānulomena niddisitabbaṃ.


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因为应当说"所知应当以多少来说明"，所以说"所知以过去未来现在"等。在任何经中所知出现，在那经中所知应当以所知的同义词来说明。
因为应当说"智与所知应当以多少来说明"，所以说"智与所知以彼二者"等。在任何经中智与所知出现，在那经中智与所知应当以智所知的同义词来说明。
如在见道经中所说明的，如是观察后从所得而说明。如在修道经中所说明的，如是观察后从所得而说明。彼二者即见道与修道如在经中所说明的，如是观察后从所得而说明。
在"自说他说"等中也应当如是分别地和合一地，如在经中所说明的，如是观察后从所得而作相应的说明。因为应当说"仅应如是说明"，所以说"或其他"等。
因为应当说"异熟的因即是业"，所以说"因有二种"等。诸烦恼应当以染污分经的相同义来说明。渴爱所称的集，或烦恼所称的集，或不善所称的集，应当以染污分经的相同义来说明。世间善因所称的集，或世间善所称的集，应当以习气分经的相同义来说明。
业与异熟应当依所得经来说明，这是依总义而分别的。因为应当说"善应当以什么来说明"，所以说"其中善"等。其中即在那二十八种立教经中，善应当以四种经的相同义来说明。因为应当说"以哪四种"，所以说"以习气分"等。世间善因相同义应当以习气分来说明，出世间善应当以见道分、习气分、无学分依相应相同义来说明。已确定并分别了善应当以这些来说明，因为应当说"不善应当以什么来说明"，所以说"不善"等。因为应当说"善与不善应当以什么来说明"，所以说"善与不善应当以彼二者来说明"。在任何经中彼二者出现，在那经中应当以所出现的彼二者来说明。
因为应当说"许可应当以什么来说明"，所以说"许可"等。许可应当以世尊许可的相同性来说明。因为应当说"许可有几种"，所以说"彼有五种"等。任何许可在任何地方可见，那许可应当以在那些地方所出现的相同允许准则来说明。
导师已确定并分别了许可应当以此来说明，因为应当说"禁止应当以什么来说明"，所以说"世尊所禁止"等。世尊所禁止应当以经中所出现的事物以因果关系来说明世尊禁止的原因。任何禁止在任何地方可见，那禁止应当以在那些地方所出现的明显不允许准则来说明。


‘‘Anuññātañca paṭikkhittañca katamena niddisitabba’’nti vattabbattā ‘‘anuññātañca paṭikkhittañca tadubhayena niddisitabba’’nti vuttaṃ. Yasmiṃ yasmiṃ sutte anuññātañca paṭikkhittañca āgataṃ, tasmiṃ tasmiṃ sutte āgatena tadubhayena niddisitabbaṃ.

‘‘Thavo katamena niddisitabbo’’ti vattabbattā ‘‘thavo pasaṃsāyā’’tiādi vuttaṃ. Yasmiṃ yasmiṃ sutte yā yā pasaṃsā āgatā, tasmiṃ tasmiṃ sutte āgatāya tāya tāya pasaṃsāya thavo niddisitabbo. ‘‘Yo thavo pasaṃsāya niddisitabbo, so thavo katividhena niddisitabbo’’ti vattabbattā ‘‘so pañcavidhenā’’tiādi vuttaṃ. Bhagavato thavo ca dhammassa thavo ca ariyasaṅghassa thavo ca ariyadhammānaṃ sikkhāya thavo ca lokiyaguṇasampattiyā thavo cāti pañcavidhena veditabbo. Iti evaṃ vuttappakārena pañcavidhena thavo niddisitabbo.

Amhākācariya amhākācariyena aṭṭhārasa mūlapadā sāsanapaṭṭhāne daṭṭhabbāti vuttā, ‘‘katamāni tāni aṭṭhārasa mūlapadānī’’ti pucchitabbattā ‘‘indriyabhūmī’’tiādi vuttaṃ. Sāsanapaṭṭhāne indriyabhūmi saddhindriyādiindriyabhūmi yehi navahi padehi niddisitabbā, sāsanapaṭṭhāne kilesabhūmi yehi navahi padehi niddisitabbā, evaṃ iminā pakārena etāni mūlapadāni nava padāni kusalapadāni, nava padāni akusalapadānīti aṭṭhārasa mūlapadāni honti. Sāsanapaṭṭhāne daṭṭhabbā, ‘‘kena kāraṇena aṭṭhārasa mūlapadā sāsanapaṭṭhāne daṭṭhabbāti viññāyatī’’ti vattabbattā ‘‘tathā hī’’tiādi vuttaṃ. Tathā hīti tato eva aṭṭhārasamūlapadānaṃ sāsanapaṭṭhāne daṭṭhabbattā ‘‘aṭṭhārasa mūlapadā kuhiṃ daṭṭhabbā? Sāsanapaṭṭhāne’’ti yaṃ vacanaṃ vuttaṃ, tena vacanena viññāyatīti. ‘‘Kena mūlapadānaṃ navakusalapadanavaakusalapadabhāvena aṭṭhārasabhāvo viññāyatī’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tena mūlapadānaṃ navakusalapadanavaakusalapadabhāvato āyasmā mahākaccāno –

‘‘Navahi ca padehi kusalā, navahi ca yujjanti akusalapakkhā;

Ete kho mūlapadā, bhavanti aṭṭhārasa padānī’’ti. –

Yaṃ vacanaṃ āha, tena ‘‘navahi…pe… padānī’’ti vacanena mūlapadānaṃ navakusalapadanavaakusalapadabhāvena aṭṭhārasabhāvo viññāyatīti.

‘‘Yaṃ yaṃ saṃkilesabhāgiyādisoḷasavidhaṃ sāsanapaṭṭhānañceva yaṃ yaṃ lokiyādiaṭṭhavīsatividhaṃ sāsanapaṭṭhānañca ācariyena niddhāritaṃ, ettakameva paripuṇṇaṃ, aññaṃ sāsanapaṭṭhānaṃ niddhāretvā yuttaṃ yujjitabbaṃ natthī’’ti vattabbattā ‘‘niyuttaṃ sāsanapaṭṭhāna’’nti vuttaṃ. Yathāniddhāritasāsanapaṭṭhānato yaṃ yaṃ aññaṃ sāsanapaṭṭhānaṃ niddhāritaṃ atthi, taṃ taṃ aññaṃ sāsanapaṭṭhānaṃ niyuttaṃ yathārahaṃ niddhāretvā yuttaṃ yujjitabbanti attho gahetabboti.

‘‘Yaṃ loko pūjayate…pe… niyuttaṃ sāsanapaṭṭhānanti yattako vacanakkamo bhāsito, ettakena vacanakkamena kiṃ netti samattā, udāhu asamattā’’ti vattabbattā ‘‘ettāvatā’’tiādi vuttaṃ. Āyasmatā mahākaccānena yā netti bhāsitā, bhagavatā sā netti anumoditā, mūlasaṅgītiyaṃ saṅgāyantehi therāsabhehi yā netti saṅgītā, sā netti ‘‘yaṃ loko pūjayate…pe… niyuttaṃ sāsanapaṭṭhāna’’nti ettāvatā vacanakkamena samattā paripuṇṇāva hoti.


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因为应当说"许可和禁止应当以什么来说明"，所以说"许可和禁止应当以彼二者来说明"。在任何经中许可和禁止出现，在那经中应当以所出现的彼二者来说明。
因为应当说"赞叹应当以什么来说明"，所以说"赞叹以称赞"等。在任何经中任何称赞出现，在那经中赞叹应当以所出现的那些称赞来说明。因为应当说"那应当以称赞来说明的赞叹应当以几种来说明"，所以说"彼以五种"等。应当了知为对世尊的赞叹、对法的赞叹、对圣僧的赞叹、对圣法学处的赞叹、对世间功德成就的赞叹，如是五种。如是应当以如此所说的五种方式来说明赞叹。
我们的导师，我们的导师说在立教中应当见到十八根本句，因为应当询问"那十八根本句是什么"，所以说"根基"等。在立教中根基即信根等根基应当以哪九句来说明，在立教中烦恼基应当以哪九句来说明，如是以此方式这些根本句有九善句、九不善句，成为十八根本句。应当在立教中见到，因为应当说"以何因由了知十八根本句应当在立教中见到"，所以说"如是"等。"如是"即因为由此十八根本句应当在立教中见到，所以说"十八根本句应当在哪里见到？在立教中"这句话，由这句话而了知。因为应当说"以何由了知根本句以九善句九不善句成为十八"，所以说"因此说"等。因为根本句以九善句九不善句，所以尊者大迦旃延说：
"以九句为善，以九句相应不善品；
这些根本句，成为十八句。"
由"以九...乃至...句"这句话而了知根本句以九善句九不善句成为十八。
因为应当说"导师所确定的任何染污分等十六种立教以及任何世间等二十八种立教，仅此圆满，没有其他应当确定的适合的立教"，所以说"已确定的立教"。应当理解为凡是已确定的与所确定立教不同的其他立教，那些其他立教也是已确定的，应当依相应地确定为适合的。
因为应当说"'世间所尊敬...乃至...已确定的立教'这么多的语句次第已说，以这么多的语句次第是否导论完成，还是未完成"，所以说"以如是"等。尊者大迦旃延所说的导论，世尊所随喜的导论，在根本结集中结集的上座们所结集的导论，那导论以"世间所尊敬...乃至...已确定的立教"这么多的语句次第而完全圆满。


Iti samattāya āyasmatā mahākaccānena bhāsitāya bhagavatā anumoditāya mūlasaṅgītiyaṃ saṅgāyantehi therāsabhehi saṅgītāya nettiyā atthavaṇṇanā saddhammapālanāmena mahādhammarājagurunā mahātherena racitā jinaputtānaṃ hitakarā nettivibhāvanā chabbīsādhikanavasate sakkarāje sāvaṇamāse sukkapakkhe navamadivase sūriyuggamanasamaye samattā.

Iti sāsanapaṭṭhāne sattibalānurūpā racitā vibhāvanā

Niṭṭhitā.

Nigamanakathā

Sabbasattuttamo nātho, loke uppajji nāyako;

Sambuddho gotamo jino, anekaguṇalaṅkato.

Sāsanaṃ tassa seṭṭhassa, aṭṭhavassasatādhikaṃ;

Dvisahassaṃ yadā pattaṃ, nimmalaṃ vaḍḍhanaṃ subhaṃ.

Tadā bhūmissaro mahādhammarājā mahiddhiko;

Āṇācakkena sāreti, rājā noanuvattake.

Laddhā setagaje vare, loke vimhayajānake;

Appamatto mahāvīro, puññaṃ katvābhimodati.

Tasmiṃ vasseva sāvaṇe, māse navamadivase;

Sūriyuggamane kāle, nibbattāyaṃ vibhāvanā.

Yattakaṃ sāsanaṃ ṭhitaṃ, tattakaṃ racitaṃ mayā;

Ṭhātu nettivibhāvanā, jinaputtahitāvahā.

Iti taṃ racayantena, puññaṃ adhigataṃ mayā;

Hontu tassānubhāvena, sabbe vimuttibhāgino.

Rājadevī puttanattā, panattā ca sajātikā;

Sabbe rajjasukhe ṭhatvā, carantu caritaṃ sukhī.

Devo kāle suvassatu, sabbo raṭṭhajano sukhī;

Aññamaññaṃ ahiṃsanto, piyo hotu hitāvahoti.

Nettivibhāvinī niṭṭhitā.


我来为您直译这段巴利文文本：
如是由大法王导师大上座名为护正法者所造的对已完成的、尊者大迦旃延所说的、世尊所随喜的、在根本结集中由诸上座牛王所结集的导论的义释，这利益佛子的导论解明在九百二十六年雨月白分第九日日出时分完成。
如是依能力所造的立教解明已完成。
结语：
至上导师世尊，出生于世间作导首;
正等觉者胜者乔达摩，庄严无数功德。
那最胜者的教法，已过二千八百年;
无垢增长吉祥。
时有大法王大神力者，以轮威统治随顺者;
得殊胜白象，令世间惊叹;
大英雄不放逸，行福而欢喜。
即于此年雨月，第九日;
日出之时，此解明得成。
教法住多久，我即造多久;
愿导论解明住世，带来胜者子利益。
我造此论时，所得功德;
愿以其威力，一切得解脱分。
王后子孙，曾孙及亲族;
愿皆安住王乐，行持快乐行。
天应时降雨，国民皆安乐;
互不相伤害，愿成可爱有益。
导论解明完。







